1. Hebrew Bible, Deuteronomy, 1.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rabbi yehudah ha-nasi, conversion court in second-century palestine Found in books: Lavee (2017) 51| 1.16. "וָאֲצַוֶּה אֶת־שֹׁפְטֵיכֶם בָּעֵת הַהִוא לֵאמֹר שָׁמֹעַ בֵּין־אֲחֵיכֶם וּשְׁפַטְתֶּם צֶדֶק בֵּין־אִישׁ וּבֵין־אָחִיו וּבֵין גֵּרוֹ׃", | 1.16. "And I charged your judges at that time, saying: ‘Hear the causes between your brethren, and judge righteously between a man and his brother, and the stranger that is with him.", |
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2. Tosefta, Demai, 2.13-2.14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi yehudah ha-nasi, conversion court in second-century palestine Found in books: Lavee (2017) 52| 2.13. "לא יאמר אדם חבר לעם הארץ הולך ככר זו ותן לפלוני חבר שאין משלחין טהרות ביד עם הארץ חבר שאמר לו עם הארץ הולך ככר זו והולך לפלוני ע\"ה לא יתן לו שאין מוסרין טהרות לעם הארץ.", 2.14. "עם הארץ שאמר לחבר תן לי ככר זה ואוכלנו יין זה ואשתנו לא יתן לו שאין מאכילין טהרות לעם הארץ היה נדור מן הככר ואמר לו תן לי ואוכלנו אבטיח שניקר ואמר [לו] תן לי ואוכלנו יין ונתגלה ואמר לו תן לי ואשתנו לא יתן שאין מאכילין את האדם דבר האסור לו כיוצא בו לא יושיט ישראל אבר מן החי לבני נח ולא כוס יין לנזיר שאין מאכילין את האדם דבר האסור לו ועל כולן אין מברכין עליהן ואין מזמנין עליהן ואין עונין אחריהן אמן.", | |
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3. Tosefta, Yevamot, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017) 52| 8.1. "בן תשע שנים ויום אחד עמוני ומואבי מצרי ואדומי ועובד כוכבים נתין וממזר שבא על בת כהן ועל בת לוי ועל בת ישראל פסלה מן הכהונה ר' יוסי אומר כל שזרעו כשר היא כשרה וכל שזרעו פסול היא פסולה רשב\"ג אומר כל שאתה מותר לישא בתו אתה מותר לישא אלמנתו וכל שאי אתה מותר לישא בתו אי אתה מותר לישא אלמנתו לויה שנשבית בתה כשרה לכהונה לוים המזוהמין באמן לא חששו להם חכמים לויה שנשבית ושנבעלה בעילת זנות נותנין לה את המעשר בת לוי מן הנתינה ומן הממזרת אין נותנין לה את המעשר כהן הדיוט שנשא [את] איילונית הרי זה מאכילה בתרומה כהן גדול לא ישא אנוסתו ומפותתו אבל נושא הוא את הממאנת כה\"ג שמת אחיו חולץ אם יש שם אחין אין חולץ [מפני] מה אמרו כהן גדול שעשה מאמר ביבמתו לא יכנוס שאין מאמר קונה קנין גמור.", | |
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4. Babylonian Talmud, Bekhorot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •rabbi yehudah ha-nasi, conversion court in second-century palestine Found in books: Lavee (2017) 52| 30b. חשוד על המעשר ומאן חכמים ר' יהודה וחד אמר החשוד על המעשר חשוד על השביעית ומאן חכמים ר' מאיר,דתניא עם הארץ שקיבל עליו דברי חבירות ונחשד לדבר אחד נחשד לכל התורה כולה דברי רבי מאיר וחכמים אומרים אינו נחשד אלא לאותו דבר בלבד,הגר שקיבל עליו דברי תורה אפי' נחשד לדבר אחד הוי חשוד לכל התורה כולה והרי הוא כישראל משומד נפקא מינה דאי קדיש קידושיו קידושין,ת"ר הבא לקבל דברי חבירות חוץ מדבר אחד אין מקבלין אותו עובד כוכבים שבא לקבל דברי תורה חוץ מדבר אחד אין מקבלין אותו ר' יוסי בר' יהודה אומר אפי' דקדוק אחד מדברי סופרים,וכן בן לוי שבא לקבל דברי לויה וכהן שבא לקבל דברי כהונה חוץ מדבר אחד אין מקבלין אותו שנאמר (ויקרא ז, לג) המקריב את דם השלמים וגו' העבודה המסורה לבני אהרן כל כהן שאינו מודה בה אין לו חלק בכהונה,ת"ר הבא לקבל דברי חבירות אם ראינוהו שנוהג בצינעה בתוך ביתו מקבלין אותו ואחר כך מלמדין אותו ואם לאו מלמדין אותו ואחר כך מקבלין אותו ר"ש בן יוחי אומר בין כך ובין כך מקבלין אותו והוא למד כדרכו והולך:,ת"ר מקבלין לכנפים ואח"כ מקבלין לטהרות ואם אמר איני מקבל אלא לכנפים מקבלין אותו קיבל לטהרות ולא קיבל לכנפים אף לטהרות לא קיבל:,ת"ר עד כמה מקבלין אותו בית שמאי אומרים למשקין שלשים יום לכסות שנים עשר חודש ובית הלל אומרים אחד זה ואחד זה לשנים עשר חודש,אם כן הוה ליה מקולי בית שמאי ומחומרי בית הלל אלא בית הלל אומרים אחד זה ואחד זה לשלשים:,(סימן חב"ר תלמי"ד תכל"ת מכ"ם חז"ר גבא"י בעצמ"ו),תנו רבנן הבא לקבל דברי חבירות צריך לקבל בפני שלשה חבירים ובניו ובני ביתו אינן צריכין לקבל בפני שלשה חבירים רבן שמעון בן גמליאל אומר אף בניו ובני ביתו צריכין לקבל בפני שלשה חבירים לפי שאינו דומה חבר שקיבל לבן חבר שקיבל:,תנו רבנן הבא לקבל דברי חבירות צריך לקבל בפני ג' חבירים ואפילו תלמיד חכם צריך לקבל בפני שלשה חבירים זקן ויושב בישיבה אינו צריך לקבל בפני שלשה חבירים שכבר קיבל עליו משעה שישב אבא שאול אומר אף תלמיד חכם אינו צריך לקבל בפני שלשה חבירים ולא עוד אלא שאחרים מקבלין לפניו,אמר רבי יוחנן בימי בנו של רבי חנינא בן אנטיגנוס נשנית משנה זו רבי יהודה ור' יוסי איסתפק להו מילתא בטהרות שדרו רבנן לגבי בנו של ר' חנינא בן אנטיגנוס אזילו אמרו ליה לעיין בה אשכחוה דקא טעין טהרות אותיב רבנן מדידיה לגבייהו וקאי איהו לעיוני בה,אתו אמרי ליה לר' יהודה ור' יוסי אמר להו ר' יהודה אביו של זה ביזה תלמידי חכמים אף הוא מבזה תלמידי חכמים,אמר לו ר' יוסי כבוד זקן יהא מונח במקומו אלא מיום שחרב בית המקדש נהגו כהנים סילסול בעצמן שאין מוסרין את הטהרות לכל אדם:,תנו רבנן חבר שמת אשתו ובניו ובני ביתו הרי הן בחזקתן עד שיחשדו וכן חצר שמוכרין בה תכלת הרי היא בחזקתה עד שתיפסל:,תנו רבנן אשת עם הארץ שנשאת לחבר וכן בתו של עם הארץ שנשאת לחבר וכן עבדו של עם הארץ שנמכר לחבר כולן צריכין לקבל דברי חבירות בתחלה אבל אשת חבר שנשאת לעם הארץ וכן בתו של חבר שנשאת לעם הארץ וכן עבדו של חבר שנמכר לעם הארץ אין צריכין לקבל דברי חבירות בתחלה,ר"מ אומר אף הן צריכין לקבל עליהן דברי חבירות לכתחלה ר"ש בן אלעזר אומר משום ר"מ מעשה באשה אחת שנשאת לחבר והיתה קומעת לו תפילין על ידו נשאת לעם הארץ והיתה קושרת לו קשרי מוכס על ידו: | 30b. is b suspect with regard to tithe. And who /b are the Sages referred to here as b the Rabbis? /b It is b Rabbi Yehuda, /b as in his locale they treated the prohibition of produce of the Sabbatical Year stringently. b And /b the other b one says: One who is suspect with regard to tithe is suspect with regard to /b produce of the b Sabbatical /b Year. b And who /b are the Sages referred to here as b the Rabbis? /b It is b Rabbi Meir. /b , b As it is taught /b in a i baraita /i ( i Tosefta /i , i Demai /i 2:4): With regard to b an i am ha’aretz /i , /b i.e., one who is unreliable with regard to ritual impurity and tithes, b who accepts upon himself /b the commitment to observe b the matters /b associated with b i ḥaver /i status, /b i.e., that he will be stringent in all matters observed by i ḥaverim /i , including i teruma /i , tithes, and i ḥalla /i , and also undertake to eat only food that is ritually pure, and the Sages accepted him as trustworthy b but /b subsequently he b was suspected with regard to one matter /b in which others saw him act improperly, b he is suspected with regard to the entire Torah. /b This is the b statement of Rabbi Meir. And the Rabbis say: He is suspected only with regard to that particular matter. /b ,It is also taught in a i baraita /i ( i Tosefta /i , i Demai /i 2:4): With regard to b a convert who accepted upon himself /b upon his conversion b matters of Torah, /b i.e., all of the mitzvot, b even if he is suspect with regard to one matter /b alone, b he is suspect with regard to the entire Torah, and he is /b considered b like a Jewish transgressor [ i meshummad /i ], /b who habitually transgresses the mitzvot. The Gemara explains that the practical b difference /b resulting from the fact that he is considered like a Jewish transgressor is b that if he betroths /b a woman, b his betrothal is /b a valid b betrothal, /b and they are married. Although he is suspect with regard to the entire Torah, he does not return to his prior gentile status., b The Sages taught /b in a i baraita /i : In the case of b one who comes to accept upon himself /b the commitment to observe b the matters /b associated with b i ḥaver /i status except for one matter, /b which he does not wish to observe, b he is not accepted, /b and he is not trustworthy even with regard to those matters that he does wish to accept upon himself. Likewise, in the case of b a gentile who comes to /b convert and takes upon himself to b accept the words of Torah except for one matter, he is not accepted /b as a convert. b Rabbi Yosei, son of Rabbi Yehuda, says: Even /b if he refuses to accept b one detail of rabbinic law, /b he is not accepted.,The i baraita /i continues: b And similarly, /b in the case of b a Levite who comes to accept the matters of a Levite, or a priest who comes to accept the matters of priesthood, except for one matter, he is not accepted. As it is stated: /b “He among the sons of Aaron, b that sacrifices the blood of the peace offerings, /b and the fat, shall have the right thigh for a portion” (Leviticus 7:33). This means that with regard to b the /b Temple b service, which is handed /b over b to the sons of Aaron, any priest who does not admit to it /b in its entirety b has no share in the priesthood. /b ,The Gemara continues on a similar topic. b The Sages taught /b in a i baraita /i : In the case of b one who comes to accept upon himself /b a commitment to observe b the matters /b associated with b i ḥaver /i status, if we have seen that he practices /b such matters b in private, within his home, he is accepted, and afterward he is taught /b the precise details of being a i ḥaver /i . b But if /b we have b not /b seen him act as a i ḥaver /i in his home, b he is taught /b first b and afterward accepted. Rabbi Shimon ben Yoḥai says: Whether /b in b this /b case b or that /b case, b he is /b first b accepted, and he /b then b continues to learn in /b the b usual manner, /b i.e., as a i ḥaver /i he learns from others how to behave., b The Sages taught /b in a i baraita /i : An i am ha’aretz /i who wishes to become a i ḥaver /i b is accepted /b first b with regard to hands, /b i.e., he is presumed to be stringent concerning the ritual purity of his hands by making sure to wash his hands before handling pure items, b and afterward he is accepted /b as trustworthy b for purity /b in general. b And if he says: I /b wish to b accept /b purity b only with regard to hands, he is accepted /b for this. If he wishes to b accept /b upon himself the stringencies of a i ḥaver /i b with regard to ritual purity but he does not accept /b upon himself the stringencies b with regard to hands, /b i.e., to wash his hands, which is a simple act, b he is not accepted even for purity /b in general., b The Sages taught /b in a i baraita /i : b Until when is he accepted, /b i.e., how much time must elapse before he is considered trustworthy as a i ḥaver /i ? b Beit Shammai say: With regard to liquids, thirty days. With regard to /b impurity of b clothing, /b about which i ḥaverim /i would be careful as well, b twelve months. And Beit Hillel say: Both /b with regard to b this, /b liquids, b and that, /b clothing, he must maintain the practice b for twelve months /b before he is fully accepted as a i ḥaver /i .,The Gemara raises a difficulty: b If so, this is /b one b of /b the rare cases of b the leniencies of Beit Shammai and of the stringencies of Beit Hillel, /b and yet it is not included in tractate i Eduyyot /i , which lists all of the cases where Beit Shammai are more lenient than Beit Hillel. b Rather, /b the text of the i baraita /i must be emended so that it reads: b Beit Hillel say: Both /b with regard to b this, /b liquids b and that, /b clothing, he must maintain the practice b for thirty /b days before he is fully accepted as a i ḥaver /i .,§ The Gemara provides b a mnemonic /b to remember the topics from here until the end of the chapter: b i Ḥaver /i ; student; sky-blue dye [ i tekhelet /i ]; tax; return; /b tax b collector; by himself. /b , b The Sages taught /b in a i baraita /i : b One who comes to accept upon himself /b a commitment to observe b the matters /b associated with b i ḥaver /i status must accept /b it b in the presence of three i ḥaverim /i . But his children and /b the b members of his household are not required to accept /b the status of i ḥaver /i separately b in the presence of three i ḥaverim /i . Rabban Shimon ben Gamliel says: Even his children and /b the b members of his household must accept /b the status of i ḥaver /i b in the presence of three i ḥaverim /i , because a i ḥaver /i , who accepted it /b himself in the presence of three others, b is not comparable to the son of a i ḥaver /i , /b who b accepted /b that status only due to his father but did not accept it himself explicitly, and their accepting the status not in the presence of three people is insufficient., b The Sages taught /b in a i baraita /i : b One who comes to accept upon himself /b a commitment to observe b the matters /b associated with b i ḥaver /i status must accept /b it b in the presence of three i ḥaverim /i , and even a Torah scholar /b who wishes to become a i ḥaver /i b must accept /b the status of i ḥaver /i b in the presence of three i ḥaverim /i . /b But b an elder who sits /b and studies Torah b in a yeshiva is not required to accept /b the status of i ḥaver /i b in the presence of three i ḥaverim /i , as he already accepted it upon himself from the moment he sat /b and dedicated himself to study Torah in yeshiva. b Abba Shaul says: Even a Torah scholar is not required to accept /b the status of i ḥaver /i b in the presence of three i ḥaverim /i ; and not only /b does he have the status of i ḥaver /i without an explicit declaration in the presence of three i ḥaverim /i , b but others /b can b accept /b that they wish to become a i ḥaver /i b in his presence. /b , b Rabbi Yoḥa says: This mishna, /b i.e., the ruling that a Torah scholar must declare his intent to become a i ḥaver /i in the presence of three i ḥaverim /i , b was taught in the days of the son of Rabbi Ḥanina ben Antigonus. /b At that time, b Rabbi Yehuda and Rabbi Yosei were uncertain about /b a certain b matter of ritual purity. The Sages sent /b a delegation of their students b to the son of Rabbi Ḥanina ben Antigonus /b and told them to b go /b and b tell him to examine /b this matter. The students b found him while he was carrying /b items that were ritually b pure. /b The son of Rabbi Ḥanina ben Antigonus b seated Sages from his own /b yeshiva b next to /b the students who came to ask the question, because he did not trust these students to keep his items pure. b And he stood and examined /b the matter.,The students returned and b came and told Rabbi Yehuda and Rabbi Yosei /b that the son of Rabbi Ḥanina ben Antigonus had treated them as though they had the status of i amei ha’aretz /i . b Rabbi Yehuda said to them /b in anger: b This one’s father, /b i.e., Rabbi Ḥanina ben Antigonus, b degraded Torah scholars /b by not trusting them with matters of ritual purity. And b he too, /b the son of Rabbi Ḥanina ben Antigonus, b degrades Torah scholars. /b , b Rabbi Yosei said to him: Let the honor of the elder, /b i.e., both the father and son, b be left in its place. /b He did not act in this manner to degrade Torah scholars. b Rather, from the day the Temple was destroyed, the priests were accustomed to act with a higher standard for themselves, /b and they decided b that they will not pass ritually pure /b items b to any /b other b person. /b Therefore, the son of Rabbi Ḥanina, as a priest, acted appropriately., b The Sages taught /b in a i baraita /i : In the case of b a i ḥaver /i that died, his wife and children and members of his household retain their presumptive /b status b until they are suspected /b of engaging in inappropriate deeds. b And similarly, /b in the case of b a courtyard in which one sells sky-blue dye, it retains its presumptive /b status as a place in which fit sky-blue dye is sold b until it is disqualified /b due to the merchant’s unscrupulous behavior., b The Sages taught /b in a i baraita /i : b The /b former b wife an i am ha’aretz /i who /b later b marries a i ḥaver /i , and likewise the daughter of an i am ha’aretz /i who marries a i ḥaver /i , and likewise the slave of an i am ha’aretz /i who is sold to a i ḥaver /i , must all accept /b upon themselves a commitment to observe b the matters /b associated with b i ḥaver /i status. But /b with regard to b the /b former b wife of a i ḥaver /i who /b later b marries an i am ha’aretz /i , and likewise the daughter of a i ḥaver /i who marries an i am ha’aretz /i , and likewise the slave of a i ḥaver /i who was sold to an i am ha’aretz /i , /b these people b need not accept /b upon themselves a commitment to observe b the matters /b associated with b i ḥaver /i status i ab initio /i , /b as each of them is already accustomed to behave as a i ḥaver /i .,The i baraita /i continues: b Rabbi Meir says: They too must accept /b upon themselves a commitment to observe b the matters /b associated with b i ḥaver /i status i ab initio /i . And similarly, Rabbi Shimon ben Elazar would /b illustrate this point and b say in the name of Rabbi Meir: /b There was b an incident involving a certain woman who married a i ḥaver /i and would tie [ i koma’at /i ] for him phylacteries on his hand, /b and she later b married a tax collector and would tie for him tax seals on his hand, /b which shows that her new husband had a great influence on her level of piety. |
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5. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •rabbi yehudah ha-nasi, conversion court in second-century palestine Found in books: Lavee (2017) 51| 47a. אין לי אלא בארץ בח"ל מנין תלמוד לומר אתך בכל מקום שאתך אם כן מה ת"ל בארץ בארץ צריך להביא ראיה בח"ל אין צריך להביא ראיה דברי ר' יהודה וחכמים אומרים בין בארץ בין בחוצה לארץ צריך להביא ראיה,בא הוא ועדיו עמו קרא למה לי אמר רב ששת דאמרי שמענו שנתגייר בב"ד של פלוני סד"א לא ליהמנייהו קמ"ל,בארץ אין לי אלא בארץ בח"ל מנין ת"ל אתך בכל מקום שאתך והא אפיקתיה חדא מאתך וחדא מעמך,וחכ"א בין בארץ בין בח"ל צריך להביא ראיה ואלא הא כתיב בארץ,ההוא מיבעי ליה דאפילו בארץ מקבלים גרים דסד"א משום טיבותא דארץ ישראל קמגיירי והשתא נמי דליכא טיבותא איכא לקט שכחה ופאה ומעשר עני קמ"ל,א"ר חייא בר אבא אמר ר' יוחנן הלכה בין בארץ בין בח"ל צריך להביא ראיה פשיטא יחיד ורבים הלכה כרבים מהו דתימא מסתבר טעמא דרבי יהודה דקמסייעי ליה קראי קמ"ל,ת"ר (דברים א, טז) ושפטתם צדק בין איש ובין אחיו ובין גרו מכאן א"ר יהודה גר שנתגייר בב"ד הרי זה גר בינו לבין עצמו אינו גר,מעשה באחד שבא לפני רבי יהודה ואמר לו נתגיירתי ביני לבין עצמי א"ל רבי יהודה יש לך עדים אמר ליה לאו יש לך בנים א"ל הן א"ל נאמן אתה לפסול את עצמך ואי אתה נאמן לפסול את בניך,[ומי] א"ר יהודה אבנים לא מהימן והתניא (דברים כא, יז) יכיר יכירנו לאחרים מכאן א"ר יהודה נאמן אדם לומר זה בני בכור וכשם שנאמן לומר זה בני בכור כך נאמן לומר בני זה בן גרושה הוא או בן חלוצה הוא וחכ"א אינו נאמן,א"ר נחמן בר יצחק ה"ק ליה לדבריך עובד כוכבים אתה ואין עדות לעובד כוכבים רבינא אמר הכי קאמר ליה יש לך בנים הן יש לך בני בנים הן א"ל נאמן אתה לפסול בניך ואי אתה נאמן לפסול בני בניך,תניא נמי הכי ר' יהודה אומר נאמן אדם לומר על בנו קטן ואין נאמן על בנו גדול ואמר ר' חייא בר אבא א"ר יוחנן לא קטן קטן ממש ולא גדול גדול ממש אלא קטן ויש לו בנים זהו גדול גדול ואין לו בנים זהו קטן,והלכתא כוותיה דרב נחמן בר יצחק והתניא כוותיה דרבינא ההוא לענין יכיר איתמר,תנו רבנן גר שבא להתגייר בזמן הזה אומרים לו מה ראית שבאת להתגייר אי אתה יודע שישראל בזמן הזה דוויים דחופים סחופים ומטורפין ויסורין באין עליהם אם אומר יודע אני ואיני כדאי מקבלין אותו מיד,ומודיעין אותו מקצת מצות קלות ומקצת מצות חמורות ומודיעין אותו עון לקט שכחה ופאה ומעשר עני ומודיעין אותו ענשן של מצות אומרים לו הוי יודע שעד שלא באת למדה זו אכלת חלב אי אתה ענוש כרת חללת שבת אי אתה ענוש סקילה ועכשיו אכלת חלב ענוש כרת חללת שבת ענוש סקילה,וכשם שמודיעין אותו ענשן של מצות כך מודיעין אותו מתן שכרן אומרים לו הוי יודע שהעולם הבא אינו עשוי אלא לצדיקים וישראל בזמן הזה אינם יכולים לקבל | 47a. b I have /b derived b only /b that a convert is accepted b in Eretz /b Yisrael; b from where /b do I derive that also b outside /b of b Eretz /b Yisrael he is to be accepted? b The verse states “with you,” /b which indicates that b in any place that he is with you, /b you should accept him. b If so, what /b is the meaning when b the verse states: In the land? /b This indicates that b in Eretz /b Yisrael b he needs to bring evidence /b that he is a convert, b but outside /b of b Eretz /b Yisrael b he does not need to bring evidence /b that he is a convert; rather, his claim is accepted. This is b the statement of Rabbi Yehuda. And the Rabbis say: Whether /b he is b in Eretz /b Yisrael b or whether /b he is b outside /b of b Eretz /b Yisrael, b he needs to bring evidence. /b ,The Gemara analyzes the i baraita /i : In the case when b he came and /b brought b witnesses /b to his conversion b with him, why do I /b need b a verse /b to teach that he is accepted? In all cases, the testimony of witnesses is fully relied upon. b Rav Sheshet said: /b The case is b where they say: We heard that he converted in /b the b court /b of b so-and-so, /b but they did not witness the actual conversion. And it is necessary to teach this because it could b enter your mind to say /b that b they should not be relied upon; /b therefore, the verse b teaches us /b that they are relied upon.,As cited above, the latter clause of the i baraita /i states: “With you b in /b your b land” /b (Leviticus 19:33). b I have /b derived b only /b that a convert is accepted b in Eretz /b Yisrael; b from where /b do I derive that also b outside /b of b Eretz /b Yisrael he is to be accepted? b The verse states: “With you,” /b which indicates that b in any place that he is with you, /b you should accept him. The Gemara asks: b But didn’t you /b already b expound that /b phrase in the first clause of the i baraita /i to teach that one doesn’t accept the claims of an individual that he is a valid convert? The Gemara explains: b One /b of these i halakhot /i is derived from the phrase b “with you” /b in the verse cited, b and /b the other b one /b is derived from the phrase b “with you” /b in a subsequent verse (Leviticus 25:35).,The i baraita /i states: b And the Rabbis say: Whether /b he is b in Eretz /b Yisrael b or whether /b he is b outside /b of b Eretz /b Yisrael, b he needs to bring evidence. /b The Gemara asks: b But isn’t “in /b your b land” written /b in the verse? How can the Rabbis deny any distinction between the i halakha /i inside and outside of Eretz Yisrael?,The Gemara explains: b That /b phrase b is necessary /b to teach b that even in Eretz /b Yisrael, the Jewish people should b accept converts, as it could enter your mind to say /b that it is only b for the sake of /b benefiting from b the goodness of Eretz Yisrael, /b and not for the sake of Heaven, that b they are converting, /b and therefore they should not be accepted. b And /b it could also enter your mind to say that even b nowadays, when /b God’s blessing has ceased and b there is no /b longer b the /b original b goodness /b from which to benefit, one should still suspect their purity of motives because b there are /b the b gleanings, /b the b forgotten sheaves, and /b the b corners /b of fields, b and the poor man’s tithe /b from which they would benefit by converting. Therefore, the verse b teaches us /b that they are accepted even in Eretz Yisrael., b Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: /b The b i halakha /i /b is that b whether /b a convert is b in Eretz /b Yisrael b or whether /b he is b outside of Eretz /b Yisrael, b he needs to bring evidence. /b The Gemara asks: b Isn’t /b this b obvious; /b in all disputes between b an individual /b Sage b and many /b Sages the b i halakha /i is in accordance with /b the opinion of the b many /b Sages. The Gemara explains: It is necessary to state this b lest you say /b that b Rabbi Yehuda’s reason /b is more b logical, being that the verse supports him /b when it states: “In your land.” Therefore, it is necessary for Rabbi Yoḥa to b teach us /b that the i halakha /i is not in accordance with his opinion., b The Sages taught: /b The verse states that Moses charged the judges of a court: b “And judge righteously between a man and his brother, and the convert with him” /b (Deuteronomy 1:16). b From here, /b based on the mention of a convert in the context of judgment in a court, b Rabbi Yehuda said: /b A potential b convert who converts in a court is a /b valid b convert. /b However, if he converts b in private, he is not a convert. /b ,The Gemara relates: There was b an incident involving one /b who was presumed to be Jewish b who came before Rabbi Yehuda and said to him: I converted in private, /b and therefore I am not actually Jewish. b Rabbi Yehuda said to him: /b Do b you have witnesses /b to support your claim? b He said to him: No. /b Rabbi Yehuda asked: Do b you have children? He said to him: Yes. /b Rabbi Yehuda b said to him: You are deemed credible /b in order b to render yourself unfit /b to marry a Jewish woman by claiming that you are a gentile, b but you are not deemed credible /b in order b to render your children unfit. /b ,The Gemara asks: b But did Rabbi Yehuda /b actually b say /b that b with regard to /b his b children he is not deemed credible? But isn’t it taught /b in a i baraita /i : The verse states: b “He shall acknowledge [ i yakir /i ] /b the firstborn, the son of the hated, by giving him a double portion of all that he has” (Deuteronomy 21:17). The phrase “he shall acknowledge” is apparently superfluous. It is therefore expounded to teach that the father is deemed credible so that b he can identify him [ i yakirenu /i ] to others. From here Rabbi Yehuda said: A man is deemed credible to say: This is my firstborn son, and just as he is deemed credible to say: This is my firstborn son, so /b too, a priest b is deemed credible to say: This son of mine is a son of a divorced woman /b and myself, b or /b to say: He is b a son of a i ḥalutza /i /b and myself, and therefore he is disqualified due to flawed lineage [ i ḥalal /i ]. b And the Rabbis say: He is not deemed credible. /b If Rabbi Yehuda holds that a father is deemed credible to render his children unfit, why did he rule otherwise in the case of the convert?, b Rav Naḥman bar Yitzḥak said /b that b this is what /b Rabbi Yehuda b said to him: According to your statement you are a gentile, and there is no testimony for a gentile, /b as a gentile is a disqualified witness. Consequently, you cannot testify about the status of your children and render them unfit. b Ravina said /b that b this is what /b Rabbi Yehuda b said to him: /b Do b you have children? He said: Yes. He said to him: /b Do b you have grandchildren? /b He said: b Yes. He said to him: You are deemed credible /b in order b to render your children unfit, /b based on the phrase “he shall acknowledge,” b but you are not deemed credible /b in order b to render your grandchildren unfit, /b as the verse affords a father credibility only with respect to his children., b This /b opinion of Ravina b is also taught /b in a i baraita /i : b Rabbi Yehuda says: A man is deemed credible to say about his minor son /b that he is unfit, b but he is not deemed credible to say about his adult son /b that he is unfit. b And /b in explanation of the i baraita /i , b Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: /b The reference to b a minor /b son does b not /b mean one who is b literally a minor, /b who has not yet reached majority, b and /b the reference to b an adult /b son does b not /b mean one who is b literally an adult, /b who has reached majority; b rather, a minor who has children, this is /b what the i baraita /i is referring to as b an adult, /b and b an adult who does not have children, this is /b what the i baraita /i is referring to as b a minor. /b ,The Gemara concludes: b And the i halakha /i is in accordance with /b the opinion of b Rav Naḥman bar Yitzḥak. /b The Gemara asks: b But isn’t it taught /b in the i baraita /i b in accordance with /b the opinion b of Ravina? /b If there is a i baraita /i that supports his opinion, the i halakha /i should be in accordance with his opinion. The Gemara explains: b That /b i baraita /i b was stated concerning the matter of “he shall acknowledge,” /b that a father is deemed credible to render his son unfit; however, if one claims he is a gentile, he is not deemed credible to say the same about his son.,§ b The Sages taught /b in a i baraita /i : With regard to a potential b convert who comes to /b a court in order to b convert, at the present time, /b when the Jews are in exile, the judges of the court b say to him: What did you see that /b motivated b you /b to b come to convert? Don’t you know that the Jewish people at the present time are anguished, suppressed, despised, and harassed, and hardships are /b frequently b visited upon them? If he says: I know, and /b although b I am unworthy /b of joining the Jewish people and sharing in their sorrow, I nevertheless desire to do so, then the court b accepts him immediately /b to begin the conversion process., b And /b the judges of the court b inform him /b of b some of the lenient mitzvot and some of the stringent mitzvot, and they inform him /b of b the sin /b of neglecting the mitzva to allow the poor to take b gleanings, forgotten sheaves, and /b produce in the b corner /b of one’s field, b and /b about the b poor man’s tithe. And they inform him /b of b the punishment for /b transgressing b the mitzvot, /b as follows: b They say to him: Be aware that before you came to this status /b and converted, b had you eaten forbidden fat, you would not be punished by i karet /i , /b and b had you profaned Shabbat, you would not be punished by stoning, /b since these prohibitions do not apply to gentiles. b But now, /b once converted, if b you have eaten forbidden fat you are punished by i karet /i , /b and if b you have profaned Shabbat, you are punished by stoning. /b , b And just as they inform him /b about the b punishment for /b transgressing the b mitzvot, so /b too, b they inform him /b about the b reward granted for /b fulfilling b them. They say to him: Be aware that the World-to-Come is made only for the righteous, /b and if you observe the mitzvot you will merit it, b and /b be aware that b the Jewish people, at the present time, are unable to receive /b their full reward in this world; |
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6. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •rabbi yehudah ha-nasi, conversion court in second-century palestine Found in books: Lavee (2017) 52| 64b. תניא נמי הכי בד"א שירשו אבל נשתתפו אסור,הדור יתבו וקמיבעיא להו גר תושב מהו שיבטל עבודת כוכבים דפלח מבטיל דלא פלח לא מבטיל או דלמא כל דבר מיני' מבטיל והאי בר מיניה הוא,אמר להו רב נחמן מסתברא דפלח מבטיל דלא פלח לא מבטיל,מיתיבי ישראל שמצא עבודת כוכבים בשוק עד שלא באתה לידו אומר לעובד כוכבים ומבטלה משבאתה לידו אינו אומר לעובד כוכבים ומבטלה מפני שאמרו עובד כוכבים מבטל עבודת כוכבים שלו ושל חבירו בין עובדה ובין שאין עובדה,מאי עובדה ומאי שאינו עובדה אילימא אידי ואידי עובד כוכבים היינו שלו ושל חבירו אלא לאו עובדה עובד כוכבים ומאי שאינו עובדה גר תושב וש"מ גר תושב נמי מבטל,לא לעולם אימא לך אידי ואידי עובד כוכבים ודקאמרת היינו שלו ושל חבירו רישא זה וזה לפעור וזה וזה למרקוליס סיפא זה לפעור וזה למרקוליס,מיתיבי איזהו גר תושב כל שקיבל עליו בפני ג' חברים שלא לעבוד עבודת כוכבים דברי ר"מ,וחכ"א כל שקיבל עליו שבע מצות שקבלו עליהם בני נח,אחרים אומרים אלו לא באו לכלל גר תושב אלא איזהו גר תושב זה גר אוכל נבילות שקבל עליו לקיים כל מצות האמורות בתורה חוץ מאיסור נבילות,מייחדין אצלו יין ואין מפקידין אצלו יין ואפי' בעיר שרובה ישראל אבל מייחדין אצלו יין ואפי' בעיר שרובה עובדי כוכבים שמנו כיינו,שמנו כיינו ס"ד שמן מי קא הוי יין נסך אלא יינו כשמנו,ולשאר כל דבר הרי הוא כעובד כוכבים רבן שמעון אומר יינו יין נסך ואמרי לה מותר בשתיה,קתני מיהא ולשאר כל דבריו הרי הוא כעובד כוכבים למאי הלכתא לאו דמבטל עבודת כוכבים כעובד כוכבים אר"נ בר יצחק לא ליתן רשות ולבטל רשות,וכדתניא ישראל מומר משמר שבתו בשוק מבטל רשות שאין משמר שבתו בשוק אין מבטל רשות מפני שאמרו ישראל נותן רשות ומבטל רשות,ובעובד כוכבים עד שישכור כיצד אומר לו רשותי קנויה לך רשותי מבוטלת לך קנה ואין צריך לזכות,רב יהודה שדר ליה קורבנא | 64b. b This is also taught /b in a i baraita /i : b In what /b case b is this statement, /b that a convert and a gentile are permitted to divide up common property that includes objects of idol worship, b said? /b This is said with regard to property b that they inherited; but /b if b they were partners, /b it is b prohibited. /b ,§ The Gemara mentions another discussion among Rav Naḥman, Ulla, Avimi bar Pappi, and Rav Ḥiyya bar Ami. b They were sitting again and a dilemma was raised before them: /b With regard to b a gentile who resides in Eretz Yisrael and observes the seven Noahide mitzvot [ i ger toshav /i ], /b including the prohibition against engaging in idol worship, b what is /b the i halakha /i with regard to the possibility b that he can revoke /b the status of objects of b idol worship? /b Is it the case that one b who worships /b idols b can revoke /b the status of one, but one b who does not worship /b them b cannot revoke /b the status of one? b Or perhaps /b should it be reasoned that b anyone who is of the same kind /b as idol worshippers, i.e., a gentile, b can revoke /b its status, b and /b a i ger toshav /i b is of the same kind /b as idol worshippers?, b Rav Naḥman said to them: It stands to reason /b that one b who worships /b idols b can revoke /b the status of one, but one b who does not worship /b them b cannot revoke /b the status of one.,The Gemara b raises an objection /b to this ruling from a i baraita /i : In the case of b a Jew who found /b an object of b idol worship in the marketplace, as long as it has not /b yet b come into his possession, he can tell a gentile, and /b the gentile b can revoke /b its idolatrous status. b Once it has come into his possession, he cannot tell a gentile and /b have the gentile b revoke /b its status. This applies to any gentile, b because /b the Sages b said: A gentile can revoke /b the status of b his own /b object of b idol worship or that of another /b gentile, b whether he worships it or whether he does not worship it. /b , b What /b is meant by the phrase: b Worships it, and what /b is meant by the phrase: b Does not worship it? If we say /b both b this and that /b are referring to b a gentile, this is /b the same as the previous statement in the i baraita /i , that a gentile can revoke the status of b his own /b object of idol worship b or that of another /b gentile, i.e., an object that he worships or one that another gentile worships. b Rather, isn’t it /b to be understood that the phrase: b Worships it, /b is referring to b a gentile? And what /b is the meaning of the phrase: b Does not worship it? /b It is referring to b a i ger toshav /i , /b who does not worship any idols. b And learn from it /b that b a i ger toshav /i can also revoke /b the status of objects of idol worship.,The Gemara rejects this explanation. b No, actually, I will say to you /b that b this /b phrase b and that /b phrase are both referring to b a gentile, and /b with regard to that b which you say, /b that b this is /b the same as the statement concerning b his /b object of idol worship b or that of another /b gentile, it can be explained as follows: b The first clause /b is referring to a case where both gentiles worship the same idol, e.g., b this /b one b and that /b one both worship b Peor, or this /b one b and that /b one both worship b Mercury, /b and the i baraita /i is teaching that one can revoke the status of an idol that belongs to the other. b The latter clause, /b which distinguishes between one who worships it and one who does not worship it, is referring to a case where b this /b one worships b Peor and that /b one worships b Mercury, /b indicating that an idolater can revoke the status of an idol that he does not worship at all, but only if he is himself an idolater, as opposed to a i ger toshav /i .,The Gemara b raises an objection /b from a i baraita /i : b Who is a i ger toshav /i ? /b It is b anyone who has accepted upon himself before three i ḥaverim /i , /b i.e., people devoted to the meticulous observance of mitzvot, especially i halakhot /i of ritual purity, i teruma /i , and tithes, b not to worship idols. /b This is b the statement of Rabbi Meir. /b , b And the Rabbis say: Anyone who has accepted upon himself /b observance of the b seven mitzvot that the descendants of Noah accepted upon themselves /b is a i ger toshav /i ., b Others say: These have not entered the category of i ger toshav /i . Rather, who is a i ger toshav /i ? This is a convert /b who b eats /b unslaughtered b animal carcasses, /b which are not kosher, but b who has accepted upon himself to observe all of the mitzvot that are stated in the Torah except for the prohibition /b against eating unslaughtered b carcasses. /b ,The i baraita /i continues: Whatever the definition of a i ger toshav /i , the following i halakhot /i apply to him: b One may leave him alone with wine /b briefly without Jewish supervision with no concern that he might use it for a libation, thereby rendering it forbidden to Jews, as he is not an idol worshipper. b But one may not deposit wine with him /b for an extended period of time, lest he exchange it with the wine of a gentile, which is forbidden. b And /b this applies b even in a town that has a Jewish majority. But one may leave him alone with wine /b briefly without Jewish supervision b even in a town with a majority of gentiles. His oil is /b treated b like his wine /b in terms of its permissibility.,The Gemara interjects: b His oil is like his wine? /b Can this b enter your mind? Does /b the b oil /b of a gentile b become, /b i.e., assume the status of, b wine /b used for b a libation? Rather, /b the i baraita /i should be emended as follows: b His wine is like his oil. /b It is permitted to derive benefit from it, but not to consume it.,The i baraita /i continues: b And with regard to all other matters, /b a i ger toshav /i b is /b treated b like a gentile. Rabban Shimon says: His wine is /b treated like b wine /b used for b a libation. And some say /b he says: Even b drinking /b it is b permitted. /b ,The Gemara comments on the i baraita /i : b In any event, /b the i baraita /i b teaches: And with regard to all other matters, /b a i ger toshav /i b is /b treated b like a gentile. With regard to what i halakha /i /b is this stated? Is it b not /b teaching b that he can revoke /b the status of an object of b idol worship as a gentile /b can? b Rav Naḥman bar Yitzḥak says: No, /b it is stated with regard to b giving /b away rights in b a domain or renouncing /b rights in b a domain /b in the context of the i halakhot /i of joining houses in courtyards for Shabbat., b And /b this is b as it is taught /b in a i baraita /i : b An apostate Jew /b who nevertheless b observes his Shabbat in the marketplace, /b i.e., in public, b can renounce /b his rights in a shared b domain /b so the other Jews in the domain may carry in it on Shabbat, but an apostate b who does not observe his Shabbat /b even b in the marketplace cannot renounce /b his rights in b a domain, because /b the Sages b said /b that only b a Jew can give /b away rights in his b domain or renounce /b his rights in his b domain, /b and this applies in the context of joining houses in courtyards on Shabbat., b But with regard to a gentile, /b this is not effective b unless /b the Jew b leases /b his domain in the courtyard. b How so? /b A Jew b may say to /b another Jew: b My /b rights in this b domain /b are hereby b acquired by you, /b or: b My /b rights in this b domain /b are hereby b renounced to you, /b and the other Jew thereby b acquires /b those rights, b and it is not necessary /b for him b to take possession /b of it through a formal act of acquisition.,The Gemara relates: b Rav Yehuda sent a gift /b |
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