1. Hebrew Bible, Deuteronomy, 16.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sardis, adjudication •adjudication, sardis Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 395| 16.18. "שֹׁפְטִים וְשֹׁטְרִים תִּתֶּן־לְךָ בְּכָל־שְׁעָרֶיךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לִשְׁבָטֶיךָ וְשָׁפְטוּ אֶת־הָעָם מִשְׁפַּט־צֶדֶק׃", | 16.18. "Judges and officers shalt thou make thee in all thy gates, which the LORD thy God giveth thee, tribe by tribe; and they shall judge the people with righteous judgment.", |
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2. Hebrew Bible, Exodus, 21.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sardis, adjudication •adjudication, sardis Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 395| 21.1. "וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם׃", 21.1. "אִם־אַחֶרֶת יִקַּח־לוֹ שְׁאֵרָהּ כְּסוּתָהּ וְעֹנָתָהּ לֹא יִגְרָע׃", | 21.1. "Now these are the ordices which thou shalt set before them.", |
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3. Josephus Flavius, Jewish Antiquities, 14.235, 14.260 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sardis, adjudication •adjudication, sardis Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 395 | 14.235. 17. “Lucius Antonius, the son of Marcus, vice-quaestor, and vice-praetor, to the magistrates, senate, and people of the Sardians, sendeth greeting. Those Jews that are our fellowcitizens of Rome came to me, and demonstrated that they had an assembly of their own, according to the laws of their forefathers, and this from the beginning, as also a place of their own, wherein they determined their suits and controversies with one another. Upon their petition therefore to me, that these might be lawful for them, I gave order that these their privileges be preserved, and they be permitted to do accordingly.” 14.260. and desired of the people, that upon the restitution of their law and their liberty, by the senate and people of Rome, they may assemble together, according to their ancient legal custom, and that we will not bring any suit against them about it; and that a place may be given them where they may have their congregations, with their wives and children, and may offer, as did their forefathers, their prayers and sacrifices to God. |
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4. Mishnah, Makkot, 3.12 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sardis, adjudication •adjudication, sardis Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 395| 3.12. "כֵּיצַד מַלְקִין אוֹתוֹ, כּוֹפֵת שְׁתֵּי יָדָיו עַל הָעַמּוּד הֵילָךְ וְהֵילָךְ, וְחַזַּן הַכְּנֶסֶת אוֹחֵז בִּבְגָדָיו, אִם נִקְרְעוּ נִקְרָעוּ, וְאִם נִפְרְמוּ נִפְרָמוּ, עַד שֶׁהוּא מְגַלֶּה אֶת לִבּוֹ. וְהָאֶבֶן נְתוּנָה מֵאַחֲרָיו, חַזַּן הַכְּנֶסֶת עוֹמֵד עָלֶיהָ. וּרְצוּעָה שֶׁל עֵגֶל בְּיָדוֹ, כְּפוּלָה אֶחָד לִשְׁנַיִם וּשְׁנַיִם לְאַרְבָּעָה, וּשְׁתֵּי רְצוּעוֹת עוֹלוֹת וְיוֹרְדוֹת בָּהּ: \n", | 3.12. "How do they lash him? His two hands are tied to a pillar on either side of it and the minister of the synagogue grabs his clothing, if they are torn, they are torn; if they are ripped open, they are ripped open, until he exposes the offender’s chest. And a stone is placed behind the offender, the minister of the synagogue stands on it, a strap of cowhide in his hands, doubled over into two, and redoubled, and two straps that rise and fall attached to it.", |
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5. New Testament, Acts, 22.19 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sardis, adjudication •adjudication, sardis Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 395| 22.19. κἀγὼ εἶπον Κύριε, αὐτοὶ ἐπίστανται ὅτι ἐγὼ ἤμην φυλακίζων καὶ δέρων κατὰ τὰς συναγωγὰς τοὺς πιστεύοντας ἐπὶ σέ· | 22.19. I said, 'Lord, they themselves know that I imprisoned and beat in every synagogue those who believed in you. |
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6. New Testament, Matthew, 10.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sardis, adjudication •adjudication, sardis Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 395| 10.7. πορευόμενοι δὲ κηρύσσετε λέγοντες ὅτι Ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν. | 10.7. As you go, preach, saying, 'The Kingdom of Heaven is at hand!' |
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| 7. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 8. Palestinian Talmud, Bikkurim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
9. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sardis, adjudication •adjudication, sardis Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 395| 56a. בני שמואל חטאו אינו אלא טועה שנאמר (שמואל א ח, ג) ויהי (כי זקן שמואל ובניו לא הלכו) בדרכיו בדרכיו הוא דלא הלכו מיחטא נמי לא חטאו,אלא מה אני מקיים (שמואל א ח, ג) ויטו אחרי הבצע שלא עשו כמעשה אביהם שהיה שמואל הצדיק מחזר בכל מקומות ישראל ודן אותם בעריהם שנאמר (שמואל א ז, טז) והלך מדי שנה בשנה וסבב בית אל והגלגל והמצפה ושפט את ישראל והם לא עשו כן אלא ישבו בעריהם כדי להרבות שכר לחזניהן ולסופריהן,כתנאי ויטו אחרי הבצע ר' מאיר אומר חלקם שאלו בפיהם רבי יהודה אומר מלאי הטילו על בעלי בתים ר' עקיבא אומר קופה יתירה של מעשר נטלו בזרוע ר' יוסי אומר מתנות נטלו בזרוע:,א"ר שמואל בר נחמני אמר ר' יונתן כל האומר דוד חטא אינו אלא טועה שנאמר (שמואל א יח, יד) ויהי דוד לכל דרכיו משכיל וה' עמו וגו' אפשר חטא בא לידו ושכינה עמו,אלא מה אני מקיים (שמואל ב יב, ט) מדוע בזית את דבר ה' לעשות הרע שביקש לעשות ולא עשה,אמר רב רבי דאתי מדוד מהפך ודריש בזכותיה דדוד מדוע בזית את דבר ה' לעשות הרע רבי אומר משונה רעה זו מכל רעות שבתורה שכל רעות שבתורה כתיב בהו ויעש וכאן כתיב לעשות שביקש לעשות ולא עשה,(שמואל ב יב, ט) את אוריה החתי הכית בחרב שהיה לך לדונו בסנהדרין ולא דנת ואת אשתו לקחת לך לאשה ליקוחין יש לך בה,דא"ר שמואל בר נחמני א"ר יונתן כל היוצא למלחמת בית דוד כותב גט כריתות לאשתו שנאמר (שמואל א יז, יח) ואת עשרת חריצי החלב האלה תביא לשר האלף ואת אחיך תפקוד לשלום ואת ערובתם תקח,מאי ערובתם תני רב יוסף דברים המעורבים בינו לבינה,(שמואל ב יב, ט) ואותו הרגת בחרב בני עמון מה חרב בני עמון אי אתה נענש עליו אף אוריה החתי אי אתה נענש עליו,מאי טעמא מורד במלכות הוה דאמר ליה (שמואל ב יא, יא) ואדוני יואב ועבדי אדוני על פני השדה חונים,אמר רב כי מעיינת ביה בדוד לא משכחת ביה בר מדאוריה דכתיב (מלכים א טו, ה) רק בדבר אוריה החתי,אביי קשישא רמי דרב אדרב מי אמר רב הכי והאמר רב קיבל דוד לשון הרע קשיא,גופא רב אמר קיבל דוד לשון הרע דכתיב (שמואל ב ט, ד) ויאמר לו המלך איפוא הוא ויאמר ציבא אל המלך הנה הוא בית מכיר בן עמיאל (בלא) דבר וכתיב וישלח המלך ויקחהו מבית מכיר בן עמיאל (מלא) דבר,מכדי חזייה דשקרא הוא כי הדר אלשין עילויה מ"ט קיבלה מיניה דכתיב (שמואל ב טז, ב) ויאמר המלך (אל ציבא איה) בן אדוניך ויאמר ציבא אל המלך הנה (הוא) יושב בירושלים וגו' ומנא לן דקיבל מיניה דכתיב (שמואל ב טז, ב) ויאמר המלך הנה לך כל אשר למפיבושת ויאמר ציבא השתחויתי אמצא חן (בעיני) המלך,ושמואל אמר לא קיבל דוד לשון הרע דברים הניכרים חזא ביה דכתיב (שמואל ב יט, כה) ומפיבושת בן שאול ירד (לפני) המלך ולא עשה רגליו ולא עשה שפמו ואת בגדיו לא כיבס וגו' וכתיב ויהי כי בא ירושלים לקראת המלך ויאמר לו המלך למה לא הלכת עמי מפיבושת ויאמר אדוני המלך עבדי רמני כי אמר עבדך אחבשה לי החמור וארכב עליה ואלך את המלך כי פסח | 56a. b that the sons of Samuel sinned is nothing other than mistaken, as it is stated: “And it came to pass, when Samuel was old /b that he made his sons judges over Israel… b And his sons walked not in his ways /b but sought after unjust gain, and took bribes, and perverted justice” (I Samuel 8:1–3). By inference: b In his ways they did not walk, /b however, b they did not sin either. /b They were not the equals of their father, but they were not sinners., b However, how /b then b do I establish /b the meaning of the verse: b “And they sought after unjust gain,” /b indicating that they were sinners? It means b that they did not conduct /b themselves b in accordance with the actions of their father. As Samuel the righteous would travel to all places /b where the people of b Israel /b were located b and /b sit in b judgment in their towns, as it is stated: “And he went from year to year in circuit from Beth-El, and Gilgal, and Mitzpa, and judged Israel /b in all those places” (I Samuel 7:16). b And, /b however, b they did not do so /b and travel from place to place. b Rather, they sat in their /b own b cities in order to enhance the fees /b collected b by their attendants and scribes. /b Therefore, the verse ascribes to them liability as if they sinned by seeking ill-gotten gains and bribes.,The Gemara notes that this matter is b parallel to /b a dispute between b i tanna’im /i . /b As it was taught in a i baraita /i that the verse states: b “And they sought after unjust gain.” Rabbi Meir says: /b This means that b they vocally demanded their portions /b of the tithe due them as Levites, abusing their position to the detriment of other Levites. b Rabbi Yehuda says: They imposed /b upon local b homeowners /b to sell their b merchandise /b and support them. b Rabbi Akiva says: They took an extra basket of tithes, /b beyond that which was their due, b by force. Rabbi Yosei says: They took /b only b the gifts /b due them; however, they took them b by force. /b They acted improperly, as a Levite is required to wait until he is given his gifts and may not take them., b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: Anyone who says that David sinned /b with Bathsheba b is nothing other than mistaken, as it is stated: “And David succeeded in all his ways; and the Lord was with him” /b (I Samuel 18:14). b Is it possible that sin came to his hand and /b nevertheless b the Divine Presence was with him? /b , b However, how /b then b do I establish /b the meaning of the rebuke of the prophet Nathan: b “Why have you despised the word of the Lord, to do that which is evil /b in My sight? Uriah the Hittite you have smitten with the sword, and his wife you have taken to be your wife, and him you have slain with the sword of the children of Ammon” (II Samuel 12:9), indicating that David sinned? The Gemara answers: David b sought to do /b evil and have relations with Bathsheba while she was still married to Uriah b but did not do /b so., b Rav said: Rabbi /b Yehuda HaNasi, b who descends from /b the house of b David, seeks to teach /b the verse b in favor of David. /b With regard to that which is written: b “Why have you despised the commandment of the Lord to do evil,” Rabbi /b Yehuda HaNasi b said: This evil /b mentioned with regard to David b is different from all /b other b evils in the Torah; as with regard to all /b other b evils in the Torah, it is written: And he did /b evil, b and here it is written: To do evil. /b This unique phrase indicates that David b sought to do /b evil b but did not /b actually b do /b so. His intentions were improper; however, his actions were proper.,That which is written: b “Uriah the Hittite you have smitten with the sword,” /b means b that you could have judged him before the Sanhedrin /b as one guilty of treason against the throne, b and you did not judge /b him in that manner. Instead, you had him executed in a manner that deviated from the generally accepted principles of judgment. With regard to that which is written: b “And his wife you have taken to be your wife”; /b it means that b you have /b rights of b marriage with her, /b as by law Bathsheba was already divorced from Uriah., b As Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: Anyone who goes to a war /b waged by the royal b house of David writes a /b conditional b bill of divorce to his wife. /b That was done to prevent a situation in which the soldier’s wife would be unable to remarry because the soldier did not return from battle and there were no witnesses to his fate. The conditional bill of divorce accorded her the status of a divorcee and freed her to remarry. b As it is stated: “And carry these ten cheeses to the captain of their thousand, and to your brothers bring greetings and take their pledge [ i arubatam /i ] /b ” (I Samuel 17:18)., b What is /b the meaning of b i arubatam /i ? Rav Yosef taught: /b It refers to b matters that are shared [ i hame’oravim /i ] between him, /b the husband, b and her, /b the wife, i.e., marriage. The verse should be read: Take the bill of divorce that determines the status of the relationship between husband and wife. As, apparently, it was customary for men at war to send their wives a conditional divorce, since Uriah later died, Bathsheba retroactively assumed divorced status from the time that he set out to war. She was not forbidden to David.,With regard to that which is written: b “And him you have slain with the sword of the children of Ammon,” /b it means: b Just as you are not punished for /b soldiers killed by b the sword of the children of Ammon /b in the course of the war, b so too you are not punished for /b the death of b Uriah the Hittite. /b , b What is the reason /b that David was not liable for the death of Uriah? Because Uriah b was a traitor against the throne. As he said to /b David: b “And my lord Joab and the servants of my lord are encamped in the open fields” /b (II Samuel 11:11). In the presence of the king, one may not refer to another as his lord. Doing so is treason., b Rav said: When you analyze /b the matter of b David, no /b sin that he committed b is found in his /b lifetime, b except for that /b involving b Uriah. As it is written /b : “Because David did that which was right in the eyes of the Lord, and turned not aside from any thing that He commanded him all the days of his life, b save only in the matter of Uriah the Hittite” /b (I Kings 15:5)., b Abaye the Elder raised a contradiction between /b one statement b of Rav and /b another statement b of Rav: Did Rav /b actually b say this? Didn’t Rav say: David accepted a /b slanderous b report? /b Just as it is prohibited to relate a slanderous report, it is similarly prohibited to accept it. This contradiction remains unresolved, and it is b difficult. /b ,The Gemara now examines b the matter itself /b with regard to Rav’s statement cited in the course of the previous discussion. b Rav said: David accepted a slanderous report, as it is written /b with regard to David’s search for a surviving son of Jonathan: b “And the king said to him, /b to Ziba, Saul’s slave: b Where is he? And Ziba said to the king: Behold, he is in the house of Machir, the son of Ammiel, in Lo-Devar [ i belo devar /i ]” /b (II Samuel 9:4). Ziba indicated to David that Jonathan’s son was inconsequential, lacking any matter [ i lo devar /i ] of Torah. b And it is written: “Then King /b David b sent, and fetched him out of the house of Machir, the son of Ammiel, from Lo-Devar [ i milo devar /i ]” /b (II Samuel 9:5). That verse can be read that after sending for him, David found him filled with matters [ i melo devar /i ] of Torah., b Now, after /b David b saw that /b Ziba b was a liar, when /b Ziba b once again slandered /b Jonathan’s son, Mephibosheth, b why did David accept /b his report? b As it is written /b that when David fled from Absalom, he met Ziba: b “And the king said: And where is your master’s son? And Ziba said to the king: Behold, he is staying in Jerusalem, /b as he said: Today shall the house of Israel restore to me the kingdom of my father” (II Samuel 16:3). b And from where do we /b derive b that David accepted /b Ziba’s slanderous report? b As it is written: “Then said the king /b to Ziba: b Behold, all that belongs to Mephibosheth is yours. And Ziba said: I humbly beseech you that I may find favor in your sight, /b my lord, b O king /b ” (II Samuel 16:4)., b And Shmuel said: David did not accept /b Ziba’s b slanderous report /b without substantiation. Rather, b he /b himself b saw conspicuous matters in /b Mephibosheth that indicated that Ziba was right. b As it is written: “And Mephibosheth, the son of Saul, came down to meet the king, and he had neither dressed his feet, nor trimmed his beard, nor washed his clothes /b from the day the king departed until the day he came back in peace” (II Samuel 19:25). David thought that he was mourning the fact that he had returned in peace. b And it is written: “And it came to pass, when he came to Jerusalem to meet the king, and the king said to him: Why did you not go with me, Mephibosheth? And he answered: My lord, O king, my servant deceived me; for your servant said: I will saddle me a donkey, and I will ride on it, and go to the king; because lame is /b |
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| 10. Epiphanius, Panarion, 30.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sardis, adjudication •adjudication, sardis Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 395 |
| 11. Anon., Midrash Hagadol, None Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 395 |
