1. Hebrew Bible, Jeremiah, 7.25 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •pharisees, pairs Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 536| 7.25. "לְמִן־הַיּוֹם אֲשֶׁר יָצְאוּ אֲבוֹתֵיכֶם מֵאֶרֶץ מִצְרַיִם עַד הַיּוֹם הַזֶּה וָאֶשְׁלַח אֲלֵיכֶם אֶת־כָּל־עֲבָדַי הַנְּבִיאִים יוֹם הַשְׁכֵּם וְשָׁלֹחַ׃", | 7.25. "even since the day that your fathers came forth out of the land of Egypt unto this day; and though I have sent unto you all My servants the prophets, sending them daily betimes and often,", |
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| 2. Cicero, Cato, 12.39-12.41, 13.41 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •pharisees, pairs Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 538 |
| 3. Cicero, On The Nature of The Gods, 1.5.10, 3.2.5 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •pharisees, pairs Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 538 |
4. Septuagint, Ecclesiasticus (Siracides), 2.8, 46.2, 47.1, 48.12 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •pharisees, pairs Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 536, 555 | 2.8. You who fear the Lord, trust in him,and your reward will not fail; 46.2. How glorious he was when he lifted his hands and stretched out his sword against the cities! 46.2. Even after he had fallen asleep he prophesied and revealed to the king his death,and lifted up his voice out of the earth in prophecy,to blot out the wickedness of the people. 47.1. And after him Nathan rose up to prophesy in the days of David. 47.1. He gave beauty to the feasts,and arranged their times throughout the year,while they praised Gods holy name,and the sanctuary resounded from early morning. 48.12. It was Elijah who was covered by the whirlwind,and Elisha was filled with his spirit;in all his days he did not tremble before any ruler,and no one brought him into subjection. |
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5. Diodorus Siculus, Historical Library, 1.73.5, 1.81.1, 2.29.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •pharisees, pairs Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 538 | 1.73.5. For it is not the case with the Egyptians as it is with the Greeks, that a single man or a single woman takes over the priesthood, but many are engaged in the sacrifices and honours paid the gods and pass on to their descendants the same rule of life. They also pay no taxes of any kind, and in repute and in power are second after the king. 1.81.1. In the education of their sons the priests teach them two kinds of writing, that which is called "sacred" and that which is used in the more general instruction. Geometry and arithmetic are given special attention. 2.29.4. For among the Chaldaeans the scientific study of these subjects is passed down in the family, and son takes it over from father, being relieved of all other services in the state. Since, therefore, they have their parents for teachers, they not only are taught everything ungrudgingly but also at the same time they give heed to the precepts of their teachers with a most unwavering trust. Furthermore, since they are bred in these teachings from childhood up, they attain a great skill in them, both because of the ease with which youth is taught and because of the great amount of time which is devoted to this study. |
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| 6. Dionysius of Halycarnassus, On Thucydides, 7 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •pharisees, pairs Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 538 |
7. Tosefta, Yadayim, 2.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pharisees, pairs Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 557| 2.6. "ר\"ש בן מנסיא אומר שיר השירים מטמאה את הידים מפני שנאמרה ברוח הקדש. וקהלת אינה מטמאה את הידים שאינה אלא מחכמתו של שלמה. אמרו לו וכי לא כתב אלא זו בלבד הרי הוא אומר (מלכים א ה׳:י״ב) וידבר שלשת אלפים משל ואומר (משלי ל׳:ו׳) אל תוסף על דבריו.", | |
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8. Mishnah, Yadayim, 4.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •pharisees, pairs Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 557| 4.3. "בּוֹ בַיּוֹם אָמְרוּ, עַמּוֹן וּמוֹאָב, מַה הֵן בַּשְּׁבִיעִית. גָּזַר רַבִּי טַרְפוֹן, מַעְשַׂר עָנִי. וְגָזַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מַעֲשֵׂר שֵׁנִי. אָמַר רַבִּי יִשְׁמָעֵאל, אֶלְעָזָר בֶּן עֲזַרְיָה, עָלֶיךָ רְאָיָה לְלַמֵּד, שֶׁאַתָּה מַחְמִיר, שֶׁכָּל הַמַּחְמִיר, עָלָיו רְאָיָה לְלַמֵּד. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, יִשְׁמָעֵאל אָחִי, אֲנִי לֹא שִׁנִּיתִי מִסֵּדֶר הַשָּׁנִים, טַרְפוֹן אָחִי שִׁנָּה, וְעָלָיו רְאָיָה לְלַמֵּד. הֵשִׁיב רַבִּי טַרְפוֹן, מִצְרַיִם חוּץ לָאָרֶץ, עַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ, מַה מִּצְרַיִם מַעְשַׂר עָנִי בַשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב מַעְשַׂר עָנִי בַשְּׁבִיעִית. הֵשִׁיב רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, בָּבֶל חוּץ לָאָרֶץ, עַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ, מַה בָּבֶל מַעֲשֵׂר שֵׁנִי בַשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב מַעֲשֵׂר שֵׁנִי בַשְּׁבִיעִית. אָמַר רַבִּי טַרְפוֹן, מִצְרַיִם שֶׁהִיא קְרוֹבָה, עֲשָׂאוּהָ מַעְשַׂר עָנִי, שֶׁיִּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִים עָלֶיהָ בַּשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב, שֶׁהֵם קְרוֹבִים, נַעֲשִׂים מַעְשַׂר עָנִי, שֶׁיִּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִים עֲלֵיהֶם בַּשְּׁבִיעִית. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, הֲרֵי אַתָּה כִמְהַנָּן מָמוֹן, וְאֵין אַתָּה אֶלָּא כְמַפְסִיד נְפָשׁוֹת. קוֹבֵעַ אַתָּה אֶת הַשָּׁמַיִם מִלְּהוֹרִיד טַל וּמָטָר, שֶׁנֶּאֱמַר (מלאכי ג), הֲיִקְבַּע אָדָם אֱלֹהִים כִּי אַתֶּם קֹבְעִים אֹתִי וַאֲמַרְתֶּם בַּמֶּה קְבַעֲנוּךָ הַמַּעֲשֵׂר וְהַתְּרוּמָה. אָמַר רַבִּי יְהוֹשֻׁעַ, הֲרֵינִי כְמֵשִׁיב עַל טַרְפוֹן אָחִי, אֲבָל לֹא לְעִנְיַן דְּבָרָיו. מִצְרַיִם מַעֲשֶׂה חָדָשׁ, וּבָבֶל מַעֲשֶׂה יָשָׁן, וְהַנִּדּוֹן שֶׁלְּפָנֵינוּ מַעֲשֶׂה חָדָשׁ. יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה חָדָשׁ, וְאַל יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה יָשָׁן. מִצְרַיִם מַעֲשֵׂה זְקֵנִים, וּבָבֶל מַעֲשֵׂה נְבִיאִים, וְהַנִּדּוֹן שֶׁלְּפָנֵינוּ מַעֲשֵׂה זְקֵנִים. יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה זְקֵנִים, וְאַל יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה נְבִיאִים. נִמְנוּ וְגָמְרוּ, עַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית. וּכְשֶׁבָּא רַבִּי יוֹסֵי בֶּן דֻּרְמַסְקִית אֵצֶל רַבִּי אֱלִיעֶזֶר בְּלוֹד, אָמַר לוֹ, מַה חִדּוּשׁ הָיָה לָכֶם בְּבֵית הַמִּדְרָשׁ הַיּוֹם. אָמַר לוֹ, נִמְנוּ וְגָמְרוּ, עַמּוֹן וּמוֹאָב מְעַשְּׂרִים מַעְשַׂר עָנִי בַּשְּׁבִיעִית. בָּכָה רַבִּי אֱלִיעֶזֶר וְאָמַר, סוֹד ה' לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם (תהלים כה). צֵא וֶאֱמֹר לָהֶם, אַל תָּחֹשּׁוּ לְמִנְיַנְכֶם. מְקֻבָּל אֲנִי מֵרַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁשָּׁמַע מֵרַבּוֹ, וְרַבּוֹ מֵרַבּוֹ עַד הֲלָכָה לְמשֶׁה מִסִּינַי, שֶׁעַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית: \n", | 4.3. "On that day they said: what is the law applying to Ammon and Moab in the seventh year? Rabbi Tarfon decreed tithe for the poor. And Rabbi Elazar ben Azariah decreed second tithe. Rabbi Ishmael said: Elazar ben Azariah, you must produce your proof because you are expressing the stricter view and whoever expresses a stricter view has the burden to produce the proof. Rabbi Elazar ben Azariah said to him: Ishmael, my brother, I have not deviated from the sequence of years, Tarfon, my brother, has deviated from it and the burden is upon him to produce the proof. Rabbi Tarfon answered: Egypt is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Egypt must give tithe for the poor in the seventh year, so must Ammon and Moab give tithe for the poor in the seventh year. Rabbi Elazar ben Azariah answered: Babylon is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Babylon must give second tithe in the seventh year, so must Ammon and Moab give second tithe in the seventh year. Rabbi Tarfon said: on Egypt which is near, they imposed tithe for the poor so that the poor of Israel might be supported by it during the seventh year; so on Ammon and Moab which are near, we should impose tithe for the poor so that the poor of Israel may be supported by it during the seventh year. Rabbi Elazar ben Azariah said to him: Behold, you are like one who would benefit them with gain, yet you are really as one who causes them to perish. Would you rob the heavens so that dew or rain should not descend? As it is said, \"Will a man rob God? Yet you rob me. But you: How have we robbed You? In tithes and heave-offerings\" (Malakhi 3:8). Rabbi Joshua said: Behold, I shall be as one who replies on behalf of Tarfon, my brother, but not in accordance with the substance of his arguments. The law regarding Egypt is a new act and the law regarding Babylon is an old act, and the law which is being argued before us is a new act. A new act should be argued from [another] new act, but a new act should not be argued from an old act. The law regarding Egypt is the act of the elders and the law regarding Babylon is the act of the prophets, and the law which is being argued before us is the act of the elders. Let one act of the elders be argued from [another] act of the elders, but let not an act of the elders be argued from an act of the prophets. The votes were counted and they decided that Ammon and Moab should give tithe for the poor in the seventh year. And when Rabbi Yose ben Durmaskit visited Rabbi Eliezer in Lod he said to him: what new thing did you have in the house of study today? He said to him: their votes were counted and they decided that Ammon and Moab must give tithe for the poor in the seventh year. Rabbi Eliezer wept and said: \"The counsel of the Lord is with them that fear him: and his covet, to make them know it\" (Psalms 25:14). Go and tell them: Don't worry about your voting. I received a tradition from Rabbi Yoha ben Zakkai who heard it from his teacher, and his teacher from his teacher, and so back to a halachah given to Moses from Sinai, that Ammon and Moab must give tithe for the poor in the seventh year.", |
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9. Mishnah, Peah, 2.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •pharisees, pairs Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 538| 2.6. "מַעֲשֶׂה שֶׁזָּרַע רַבִּי שִׁמְעוֹן אִישׁ הַמִּצְפָּה לִפְנֵי רַבָּן גַּמְלִיאֵל, וְעָלוּ לְלִשְׁכַּת הַגָּזִית וְשָׁאָלוּ. אָמַר נַחוּם הַלַּבְלָר, מְקֻבָּל אֲנִי מֵרַבִּי מְיָאשָׁא, שֶׁקִּבֵּל מֵאַבָּא, שֶׁקִּבֵּל מִן הַזּוּגוֹת, שֶׁקִּבְּלוּ מִן הַנְּבִיאִים, הֲלָכָה לְמשֶׁה מִסִּינַי, בְּזוֹרֵעַ אֶת שָׂדֵהוּ שְׁנֵי מִינֵי חִטִּין, אִם עֲשָׂאָן גֹּרֶן אַחַת, נוֹתֵן פֵּאָה אַחַת. שְׁתֵּי גְרָנוֹת, נוֹתֵן שְׁתֵּי פֵאוֹת: \n", | 2.6. "It happened that Rabbi Shimon of Mitzpah planted his field [with two different kinds] and came before Rabban Gamaliel. They both went up to the Chamber of Hewn Stone and asked [about the law]. Nahum the scribe said: I have a tradition from Rabbi Meyasha, who received it from Abba, who received it from the pairs [of sage], who received it from the prophets, a halakhah of Moses from Sinai, that one who plants his field with two species of wheat, if he makes up of it one threshing-floor, he gives only one peah, but if two threshing-floors, he gives two peahs.", |
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10. Mishnah, Hagigah, 2.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •pharisees, pairs Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 559| 2.2. "יוֹסֵי בֶּן יוֹעֶזֶר אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, יוֹסֵי בֶּן יוֹחָנָן אוֹמֵר לִסְמוֹךְ. יְהוֹשֻׁעַ בֶּן פְּרַחְיָה אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, נִתַּאי הָאַרְבֵּלִי אוֹמֵר לִסְמוֹךְ. יְהוּדָה בֶּן טַבַּאי אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, שִׁמְעוֹן בֶּן שָׁטָח אוֹמֵר לִסְמוֹךְ. שְׁמַעְיָה אוֹמֵר לִסְמוֹךְ. אַבְטַלְיוֹן אוֹמֵר שֶׁלֹּא לִסְמוֹךְ. הִלֵּל וּמְנַחֵם לֹא נֶחְלְקוּ. יָצָא מְנַחֵם, נִכְנַס שַׁמַּאי. שַׁמַּאי אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, הִלֵּל אוֹמֵר לִסְמוֹךְ. הָרִאשׁוֹנִים הָיוּ נְשִׂיאִים, וּשְׁנִיִּים לָהֶם אַב בֵּית דִּין: \n", | 2.2. "Yose ben Yoezer says that [on a festival] the laying of the hands [on the head of a sacrifice] may not be performed. Yosef ben Joha says that it may be performed. Joshua ben Perahia says that it may not be performed. Nittai the Arbelite says that it may be performed. Judah ben Tabai says that it may not be performed. Shimon ben Shetah says that it may be performed. Shamayah says that it may be performed. Avtalyon says that it may not be performed. Hillel and Menahem did not dispute. Menahem went out, Shammai entered. Shammai says that it may not be performed. Hillel says that it may be performed. The former [of each] pair were patriarchs and the latter were heads of the court.", |
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11. Mishnah, Eduyot, 1.4-1.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •pharisees, pairs Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 558| 1.4. "וְלָמָּה מַזְכִּירִין אֶת דִּבְרֵי שַׁמַּאי וְהִלֵּל לְבַטָּלָה, לְלַמֵּד לַדּוֹרוֹת הַבָּאִים שֶׁלֹּא יְהֵא אָדָם עוֹמֵד עַל דְּבָרָיו, שֶׁהֲרֵי אֲבוֹת הָעוֹלָם לֹא עָמְדוּ עַל דִּבְרֵיהֶם: \n", 1.5. "וְלָמָּה מַזְכִּירִין דִּבְרֵי הַיָּחִיד בֵּין הַמְרֻבִּין, הוֹאִיל וְאֵין הֲלָכָה אֶלָּא כְדִבְרֵי הַמְרֻבִּין. שֶׁאִם יִרְאֶה בֵית דִּין אֶת דִּבְרֵי הַיָּחִיד וְיִסְמֹךְ עָלָיו, שֶׁאֵין בֵּית דִּין יָכוֹל לְבַטֵּל דִּבְרֵי בֵית דִּין חֲבֵרוֹ עַד שֶׁיִּהְיֶה גָדוֹל מִמֶּנּוּ בְחָכְמָה וּבְמִנְיָן. הָיָה גָדוֹל מִמֶּנּוּ בְחָכְמָה אֲבָל לֹא בְמִנְיָן, בְּמִנְיָן אֲבָל לֹא בְחָכְמָה, אֵינוֹ יָכוֹל לְבַטֵּל דְּבָרָיו, עַד שֶׁיִּהְיֶה גָדוֹל מִמֶּנּוּ בְחָכְמָה וּבְמִנְיָן: \n", | 1.4. "And why do they record the opinions of Shammai and Hillel for naught? To teach the following generations that a man should not [always] persist in his opinion, for behold, the fathers of the world did not persist in their opinion.", 1.5. "And why do they record the opinion of a single person among the many, when the halakhah must be according to the opinion of the many? So that if a court prefers the opinion of the single person it may depend on him. For no court may set aside the decision of another court unless it is greater than it in wisdom and in number. If it was greater than it in wisdom but not in number, in number but not in wisdom, it may not set aside its decision, unless it is greater than it in wisdom and in number.", |
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12. Mishnah, Avot, 1, 1.2, 1.3, 1.17-2.4, 2.5-2.8, 4.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 555, 556, 557, 558, 559| 1.3. "אַנְטִיגְנוֹס אִישׁ סוֹכוֹ קִבֵּל מִשִּׁמְעוֹן הַצַּדִּיק. הוּא הָיָה אוֹמֵר, אַל תִּהְיוּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס, אֶלָּא הֱווּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס, וִיהִי מוֹרָא שָׁמַיִם עֲלֵיכֶם: \n", | 1.3. "Antigonus a man of Socho received [the oral tradition] from Shimon the Righteous. He used to say: do not be like servants who serve the master in the expectation of receiving a reward, but be like servants who serve the master without the expectation of receiving a reward, and let the fear of Heaven be upon you.", |
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13. Josephus Flavius, Against Apion, 1.41 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pharisees, pairs Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 536 | 1.41. It is true, our history hath been written since Artaxerxes very particularly, but hath not been esteemed of the like authority with the former by our forefathers, because there hath not been an exact succession of prophets since that time; |
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| 14. Pliny The Elder, Natural History, 30.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pharisees, pairs Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 536 |
| 15. Lucian, Hermotimus, Or Sects, 77 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •pharisees, pairs Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 536 |
| 16. Clement of Alexandria, Miscellanies, 1.14 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •pharisees, pairs Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 555 |
| 17. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •pharisees, pairs Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 558 |
18. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •pharisees, pairs Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 558| 88b. בן סורר ומורה שרצו אביו ואמו למחול לו מוחלין לו,זקן ממרא שרצו בית דינו למחול לו מוחלין לו וכשבאתי אצל חבירי שבדרום על שנים הודו לי על זקן ממרא לא הודו לי כדי שלא ירבו מחלוקת בישראל תיובתא,תניא אמר רבי יוסי מתחילה לא היו מרבין מחלוקת בישראל אלא בית דין של שבעים ואחד יושבין בלשכת הגזית ושני בתי דינין של עשרים ושלשה אחד יושב על פתח הר הבית ואחד יושב על פתח העזרה ושאר בתי דינין של עשרים ושלשה יושבין בכל עיירות ישראל,הוצרך הדבר לשאול שואלין מבית דין שבעירן אם שמעו אמרו להן ואם לאו באין לזה שסמוך לעירן אם שמעו אמרו להם ואם לאו באין לזה שעל פתח הר הבית אם שמעו אמרו להם ואם לאו באין לזה שעל פתח העזרה,ואומר כך דרשתי וכך דרשו חבירי כך למדתי וכך למדו חבירי אם שמעו אמרו להם ואם לאו אלו ואלו באין ללשכת הגזית ששם יושבין מתמיד של שחר עד תמיד של בין הערבים,ובשבתות ובימים טובים יושבין בחיל נשאלה שאלה בפניהם אם שמעו אמרו להם ואם לאו עומדין למנין רבו המטמאים טמאו רבו המטהרין טהרו,משרבו תלמידי שמאי והלל שלא שמשו כל צרכן רבו מחלוקת בישראל ונעשית תורה כשתי תורות,משם כותבין ושולחין בכל מקומות כל מי שהוא חכם ושפל ברך ודעת הבריות נוחה הימנו יהא דיין בעירו משם מעלין אותו להר הבית משם לעזרה משם ללשכת הגזית,שלחו מתם איזהו בן העולם הבא ענוותן ושפל ברך שייף עייל שייף ונפיק וגריס באורייתא תדירא ולא מחזיק טיבותא לנפשיה יהבו ביה רבנן עינייהון ברב עולא בר אבא:,חזר לעירו ושנה: ת"ר אינו חייב עד שיעשה כהוראתו או שיורה לאחרים ויעשו כהוראתו,בשלמא יורה לאחרים ויעשו כהוראתו מעיקרא לאו בר קטלא הוא והשתא בר קטלא הוא אלא שיעשה כהוראתו מעיקרא נמי בר קטלא הוא התינח היכא דאורי בחלב ודם דמעיקרא לאו בר קטלא הוא והשתא בר קטלא הוא אלא היכא דאורי בחייבי מיתות ב"ד מעיקרא נמי בר קטלא הוא,מעיקרא בעי התראה השתא לא בעי התראה,מסית דלא בעי התראה מאי איכא למימר מעיקרא אי אמר טעמא מקבלינן מיניה השתא אי אמר טעמא לא מקבלינן מיניה:, big strongמתני׳ /strong /big חומר בדברי סופרים מבדברי תורה האומר אין תפילין כדי לעבור על ד"ת פטור חמש טוטפות להוסיף על דברי סופרים חייב:, big strongגמ׳ /strong /big אמר ר' אלעזר אמר ר' אושעיא אינו חייב אלא על דבר שעיקרו מדברי תורה ופירושו מדברי סופרים ויש בו להוסיף ואם הוסיף גורע ואין לנו אלא תפילין אליבא דרבי יהודה,והאיכא לולב דעיקרו מדברי תורה ופירושו מדברי סופרים ויש בו להוסיף ואם הוסיף גורע,בלולב מאי סבירא לן אי סבירא לן דלולב אין צריך אגד האי לחודיה קאי והאי לחודיה קאי ואי סבירא לן דצריך אגד גרוע ועומד הוא,והאיכא ציצית דעיקרו מדברי תורה ופירושו מדברי סופרים ויש בו להוסיף ואם הוסיף גורע,בציצית מאי סבירא לן אי סבירא לן דקשר העליון לאו דאורייתא האי לחודיה קאי והאי לחודיה קאי ואי סבירא לן | 88b. The second matter is that in the case of b a stubborn and rebellious son whose father and mother sought to forgive him /b for his gluttonous and drunken conduct and decided not to bring him to court, b they /b can b forgive him. /b ,The third is that in the case of b a rebellious elder whom his court sought to forgive /b for his deviation from their ruling, b they /b can b forgive him. And when I came to my colleagues in the South, with regard to two /b of the cases b they agreed with me, /b but b with regard to a rebellious elder they did not agree with me, so that discord /b would b not proliferate in Israel. /b This supports the opinion of Rabbi Elazar and is b a conclusive refutation /b of the opinion of Rav Kahana., b It is taught /b in a i baraita /i that b Rabbi Yosei said: Initially, discord would not proliferate among Israel. Rather, the court of seventy-one /b judges b would sit in the Chamber of Hewn Stone. And /b there were b two /b additional b courts /b each consisting b of twenty-three /b judges; b one /b would b convene at the entrance to the Temple Mount, and one /b would b convene at the entrance to the /b Temple b courtyard. And all the other courts /b consisting b of twenty-three /b judges would b convene in all cities /b inhabited by the b Jewish people. /b ,If b the matter /b was unclear and it b was necessary to ask /b and clarify it, those uncertain of the i halakha /i would b ask the court that is in their city. If /b the members of the court b heard /b a clear halakhic ruling with regard to that matter, b they said /b it b to them, and if not, they /b would b come to /b a court b that is adjacent to their city. If /b the members of the court b heard /b a clear halakhic ruling with regard to that matter, b they said /b it b to them, and if not, they /b would b come to the court at the entrance to the Temple Mount. If /b the members of the court b heard /b a clear halakhic ruling with regard to that matter, b they said /b it b to them, and if not, they /b would b come to the court at the entrance to the /b Temple b courtyard. /b , b And /b the elder whose ruling deviated from the ruling of his colleagues b says: This /b is what b I interpreted and that /b is what b my colleagues interpreted; this /b is what b I taught and that /b is what b my colleagues taught. If /b the members of the court b heard /b a clear halakhic ruling with regard to that matter, b they said /b it b to them, and if not, these /b judges b and those /b judges would b come to the Chamber of Hewn Stone, where /b the Sanhedrin would be b convened from /b the time that b the daily morning offering /b is sacrificed b until /b the time that b the daily afternoon offering /b is sacrificed., b And on i Shabbatot /i and Festivals, /b when court is not in session, the members of the court b would sit at the rampart. /b When b a question was asked before them, if /b the members of the court b heard /b a clear halakhic ruling with regard to that matter, b they would say /b it b to them, and if not they would stand for a vote /b on the matter. If the judges b who deemed /b the item in question b ritually impure outnumbered /b those who deemed it pure, the court b would deem /b the item b impure. /b If the judges b who deemed /b the item in question b ritually pure outnumbered /b those who deemed it impure, the court b would deem /b the item b pure. /b , b From /b the time b that the disciples of Shammai and Hillel grew in number, /b and they were disciples b who did not attend /b to their masters b to the requisite /b degree, b dispute proliferated among the Jewish people and the Torah became like two Torahs. /b Two disparate systems of i halakha /i developed, and there was no longer a halakhic consensus with regard to every matter.,The i baraita /i continues its discussion of the workings of the Sanhedrin: b From there, /b the Sanhedrin b writes and dispatches /b the following statement b to all places: Anyone who is wise and humble and the minds of people are at ease with him shall be a judge in his city. /b If he is successful in his city, b from there, they promote him to the /b court at the entrance to b the Temple Mount /b if there is a vacant seat on the court, and b from there /b they promote him to the court at the entrance b to the /b Temple b courtyard, /b and b from there to the /b court in the b Chamber of Hewn Stone. /b ,Apropos the appointment of judges, the Gemara relates that b they sent /b the following statement b from there, /b i.e., Eretz Yisrael: b Who is /b the one b destined /b to receive a place in b the World-to-Come? /b It is one who is b modest and humble, /b who b bows /b and b enters /b and b bows /b and b exits, and /b who b studies Torah regularly, and /b who b does not take credit for himself. The Sages cast their eyes on Rav Ulla bar Abba, /b as they perceived him as the embodiment of all these characteristics.,The mishna teaches: If the rebellious elder b returned to his city and he taught /b in the manner that he was teaching previously, he is exempt from punishment, unless he instructs others to act on the basis of his ruling. b The Sages taught: He is not liable unless he acts in accordance with his ruling, or he instructs others and they act in accordance with his ruling. /b ,The Gemara challenges: b Granted, /b if b he instructs others and they act in accordance with his ruling /b there is a novel element in the fact that he is liable to be executed, as b initially, /b before he was deemed a rebellious elder, he is b not liable to /b receive the b death /b penalty for instructing others to perform the transgression, b and now, /b he is b to /b receive the b death /b penalty. b But /b if b he acts in accordance with his ruling, initially, /b before he was deemed a rebellious elder, he is b also liable to /b receive the b death /b penalty for performing that action. The Gemara clarifies the difficulty: b This works out well /b in a case b where he ruled with regard to /b forbidden b fat and blood, as initially he /b would b not /b have been b liable to /b receive the b death /b penalty; rather, he would have been liable to receive i karet /i , b and now he is liable to /b receive the b death /b penalty. b But /b in a case b where he ruled with regard to /b a transgression for which one is b liable /b to receive b a court /b -imposed b death /b penalty, b initially, /b he b is also liable to /b receive the b death /b penalty.,The Gemara explains: There is a novel element even in a case where he acts in accordance with his ruling, as b initially, /b before he is deemed a rebellious elder, b he requires forewarning /b in order to be executed; b now, he does not require forewarning /b in order to be executed.,The Gemara asks: If the rebellious elder’s ruling was with regard to one who b instigates /b others to engage in idol worship, b who does not require forewarning, what is there to say? /b Both before and after he is deemed a rebellious elder he is executed without forewarning. The Gemara answers: b Initially, /b before the rebellious elder ruled that instigating others to engage in idol worship is permitted, b if /b after he instigated others, he b stated a reason /b why he thought that it is permitted, b we accept /b his explanation b from him /b and exempt him. b Now, /b after he issued the divergent ruling, b if he stated a reason, we do not accept /b the explanation b from him, /b since he already indicated that he holds that instigating others to engage in idol worship incitement is permitted and that is the reason that he engaged in instigation., strong MISHNA: /strong With regard to the rulings of the rebellious elder the mishna states: There is greater b stringency with regard to /b traditional b rabbinic interpretations /b of the Torah b than with regard to matters of Torah. /b If b one states: /b There is b no /b mitzva to don b phylacteries, /b and his intention is b in order to /b have others b violate matters of Torah, /b he is b exempt /b from punishment as a rebellious elder. One who disputes matters written explicitly in the Torah is not considered an elder and a Torah scholar, and therefore does not assume the status of a rebellious elder. If, however, he disputed a matter based on rabbinic tradition, e.g., he stated that there should be b five compartments /b in the phylacteries of the head, in order b to add /b an extra compartment b to /b the four established according to traditional b rabbinic interpretations /b of the Torah, he is b liable. /b , strong GEMARA: /strong b Rabbi Elazar says /b that b Rabbi Oshaya says: One is liable only for /b issuing a ruling with regard to b a matter whose essence, /b whose basic obligation, b is from matters of Torah and whose explanation is from /b traditional b rabbinic interpretations /b of the Torah b and which includes /b the possibility b to add /b to it, b and if one added /b to it, b one compromises /b his fulfillment of the mitzva and does not satisfy his obligation. b And we have only /b the mitzva to don b phylacteries /b that meets those criteria. b And /b Rabbi Oshaya’s statement is b in accordance with /b the opinion b of Rabbi Yehuda, /b who says: A rebellious elder is liable only for a matter whose essence is from matters of Torah and whose explanation is from traditional rabbinic interpretations of the Torah.,The Gemara asks: b But isn’t there /b the mitzva of b i lulav /i /b and the other species that one takes on the festival of i Sukkot /i , b whose essence is from matters of Torah, and whose explanation is from /b traditional b rabbinic interpretations /b that establish the identity and the number of the four species enumerated in the Torah, b and which includes /b the possibility b to add /b other species to it, b and if one added /b to it, b one compromises /b his fulfillment of the mitzva and does not satisfy his obligation?,The Gemara rejects this possibility: That is not the case, as b with regard to /b the mitzva of b i lulav /i , what do we hold? If we hold that /b fundamentally b a i lulav /i does not require binding /b of the species together in order to fulfill the mitzva, then adding an additional species is inconsequential, as b these /b species with which he fulfills the mitzva b stand alone and that /b additional species b stands alone. /b It is as though he were holding the species of the mitzva and an additional unrelated item that does not affect fulfillment of the mitzva. b And if we hold /b that b a i lulav /i requires binding /b of the four species together in order to fulfill the mitzva, fulfillment of the mitzva b is already compromised /b from the outset. The rebellious elder is liable only when the object of the mitzva was as it should be and the addition compromised that object and disqualifies it. In this case, the object was never as it should be.,The Gemara asks: b But isn’t there /b the mitzva of b ritual fringes, whose essence is from matters of Torah, and whose explanation is from /b traditional b rabbinic interpretations /b that establish the number of fringes enumerated in the Torah and the number of threads in each fringe, b and which includes /b the possibility b to add /b fringes or threads to it, b and if one added /b to it, b one compromises /b his fulfillment of the mitzva and does not satisfy his obligation?,The Gemara rejects this possibility: That is not the case, as b with regard to ritual fringes, what do we hold? If we hold that the upper knot is not /b mandated b by Torah law, /b and one fulfills his obligation by placing the threads on the corner of the garment, b these /b threads with which he fulfills the mitzva b are independent and that /b additional thread b is independent /b and does not compromise fulfillment of the mitzva. The additional string is not considered as joined to the required strings. b And if we hold /b |
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| 19. Babylonian Talmud, Eruvin, 138 (3rd cent. CE - 6th cent. CE) Tagged with subjects: •pharisees, pairs Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 558 |
| 20. Basil of Caesarea, Cons. Ad Aegr., 23.88 Tagged with subjects: •pharisees, pairs Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 538 |
| 21. Philodemus, De Signis, 1.2.35-1.2.53 Tagged with subjects: •pharisees, pairs Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 536 |
| 22. Epigraphy, Inaq I, None Tagged with subjects: •nan Found in books: nan nan |
