1. Hebrew Bible, Exodus, 14.21-14.29, 33.1.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •schulden, vergebung Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 835, 1129| 14.21. "וַיֵּט מֹשֶׁה אֶת־יָדוֹ עַל־הַיָּם וַיּוֹלֶךְ יְהוָה אֶת־הַיָּם בְּרוּחַ קָדִים עַזָּה כָּל־הַלַּיְלָה וַיָּשֶׂם אֶת־הַיָּם לֶחָרָבָה וַיִּבָּקְעוּ הַמָּיִם׃", 14.22. "וַיָּבֹאוּ בְנֵי־יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה וְהַמַּיִם לָהֶם חֹמָה מִימִינָם וּמִשְּׂמֹאלָם׃", 14.23. "וַיִּרְדְּפוּ מִצְרַיִם וַיָּבֹאוּ אַחֲרֵיהֶם כֹּל סוּס פַּרְעֹה רִכְבּוֹ וּפָרָשָׁיו אֶל־תּוֹךְ הַיָּם׃", 14.24. "וַיְהִי בְּאַשְׁמֹרֶת הַבֹּקֶר וַיַּשְׁקֵף יְהוָה אֶל־מַחֲנֵה מִצְרַיִם בְּעַמּוּד אֵשׁ וְעָנָן וַיָּהָם אֵת מַחֲנֵה מִצְרָיִם׃", 14.25. "וַיָּסַר אֵת אֹפַן מַרְכְּבֹתָיו וַיְנַהֲגֵהוּ בִּכְבֵדֻת וַיֹּאמֶר מִצְרַיִם אָנוּסָה מִפְּנֵי יִשְׂרָאֵל כִּי יְהוָה נִלְחָם לָהֶם בְּמִצְרָיִם", 14.26. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה נְטֵה אֶת־יָדְךָ עַל־הַיָּם וְיָשֻׁבוּ הַמַּיִם עַל־מִצְרַיִם עַל־רִכְבּוֹ וְעַל־פָּרָשָׁיו׃", 14.27. "וַיֵּט מֹשֶׁה אֶת־יָדוֹ עַל־הַיָּם וַיָּשָׁב הַיָּם לִפְנוֹת בֹּקֶר לְאֵיתָנוֹ וּמִצְרַיִם נָסִים לִקְרָאתוֹ וַיְנַעֵר יְהוָה אֶת־מִצְרַיִם בְּתוֹךְ הַיָּם׃", 14.28. "וַיָּשֻׁבוּ הַמַּיִם וַיְכַסּוּ אֶת־הָרֶכֶב וְאֶת־הַפָּרָשִׁים לְכֹל חֵיל פַּרְעֹה הַבָּאִים אַחֲרֵיהֶם בַּיָּם לֹא־נִשְׁאַר בָּהֶם עַד־אֶחָד׃", 14.29. "וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם וְהַמַּיִם לָהֶם חֹמָה מִימִינָם וּמִשְּׂמֹאלָם", | 14.21. "And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided.", 14.22. "And the children of Israel went into the midst of the sea upon the dry ground; and the waters were a wall unto them on their right hand, and on their left.", 14.23. "And the Egyptians pursued, and went in after them into the midst of the sea, all Pharaoh’s horses, his chariots, and his horsemen.", 14.24. "And it came to pass in the morning watch, that the LORD looked forth upon the host of the Egyptians through the pillar of fire and of cloud, and discomfited the host of the Egyptians.", 14.25. "And He took off their chariot wheels, and made them to drive heavily; so that the Egyptians said: ‘Let us flee from the face of Israel; for the LORD fighteth for them against the Egyptians.’", 14.26. "And the LORD said unto Moses: ‘Stretch out thy hand over the sea, that the waters may come back upon the Egyptians, upon their chariots, and upon their horsemen.’", 14.27. "And Moses stretched forth his hand over the sea, and the sea returned to its strength when the morning appeared; and the Egyptians fled against it; and the LORD overthrew the Egyptians in the midst of the sea.", 14.28. "And the waters returned, and covered the chariots, and the horsemen, even all the host of Pharaoh that went in after them into the sea; there remained not so much as one of them.", 14.29. "But the children of Israel walked upon dry land in the midst of the sea; and the waters were a wall unto them on their right hand, and on their left.", |
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2. Hebrew Bible, Psalms, 1.3-1.6, 7.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •schulden, vergebung Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 841| 1.3. "וְהָיָה כְּעֵץ שָׁתוּל עַל־פַּלְגֵי מָיִם אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ וְעָלֵהוּ לֹא־יִבּוֹל וְכֹל אֲשֶׁר־יַעֲשֶׂה יַצְלִיחַ׃", 1.4. "לֹא־כֵן הָרְשָׁעִים כִּי אִם־כַּמֹּץ אֲשֶׁר־תִּדְּפֶנּוּ רוּחַ׃", 1.5. "עַל־כֵּן לֹא־יָקֻמוּ רְשָׁעִים בַּמִּשְׁפָּט וְחַטָּאִים בַּעֲדַת צַדִּיקִים׃", 1.6. "כִּי־יוֹדֵעַ יְהוָה דֶּרֶךְ צַדִּיקִים וְדֶרֶךְ רְשָׁעִים תֹּאבֵד׃", 7.16. "בּוֹר כָּרָה וַיַּחְפְּרֵהוּ וַיִּפֹּל בְּשַׁחַת יִפְעָל׃", | 1.3. "And he shall be like a tree planted by streams of water, that bringeth forth its fruit in its season, and whose leaf doth not wither; and in whatsoever he doeth he shall prosper.", 1.4. "Not so the wicked; but they are like the chaff which the wind driveth away.", 1.5. "Therefore the wicked shall not stand in the judgment, nor sinners in the congregation of the righteous.", 1.6. "For the LORD regardeth the way of the righteous; but the way of the wicked shall perish.", 7.16. "He hath digged a pit, and hollowed it, And is fallen into the ditch which he made.", |
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| 3. Hebrew Bible, Numbers, 19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •schulden, vergebung Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 844 |
4. Hebrew Bible, Genesis, 1.26, 1.26.28 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •schulden, vergebung Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 835| 1.26. "וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃", | 1.26. "And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’", |
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| 5. Hebrew Bible, Judges, 7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •schulden, vergebung Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1129 |
6. Hebrew Bible, Jeremiah, 2.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •schulden, vergebung Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 841| 2.13. "כִּי־שְׁתַּיִם רָעוֹת עָשָׂה עַמִּי אֹתִי עָזְבוּ מְקוֹר מַיִם חַיִּים לַחְצֹב לָהֶם בֹּארוֹת בֹּארֹת נִשְׁבָּרִים אֲשֶׁר לֹא־יָכִלוּ הַמָּיִם׃", | 2.13. "For My people have committed two evils: They have forsaken Me, the fountain of living waters, and hewed them out cisterns, broken cisterns, That can hold no water.", |
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7. Hebrew Bible, Isaiah, 1.15 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •schulden, vergebung Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1129| 1.15. "וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ׃", | 1.15. "And when ye spread forth your hands, I will hide Mine eyes from you; Yea, when ye make many prayers, I will not hear; Your hands are full of blood.", |
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8. Hebrew Bible, Ezekiel, 11.19, 26.2, 36.26 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •schulden, vergebung Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 836, 841| 11.19. "וְנָתַתִּי לָהֶם לֵב אֶחָד וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי לֵב הָאֶבֶן מִבְּשָׂרָם וְנָתַתִּי לָהֶם לֵב בָּשָׂר׃", 26.2. "וְהוֹרַדְתִּיךְ אֶת־יוֹרְדֵי בוֹר אֶל־עַם עוֹלָם וְהוֹשַׁבְתִּיךְ בְּאֶרֶץ תַּחְתִּיּוֹת כָּחֳרָבוֹת מֵעוֹלָם אֶת־יוֹרְדֵי בוֹר לְמַעַן לֹא תֵשֵׁבִי וְנָתַתִּי צְבִי בְּאֶרֶץ חַיִּים׃", 26.2. "בֶּן־אָדָם יַעַן אֲשֶׁר־אָמְרָה צֹּר עַל־יְרוּשָׁלִַם הֶאָח נִשְׁבְּרָה דַּלְתוֹת הָעַמִּים נָסֵבָּה אֵלָי אִמָּלְאָה הָחֳרָבָה׃", 36.26. "וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃", | 11.19. "And I will give them one heart, and I will put a new spirit within you; and I will remove the stony heart out of their flesh, and will give them a heart of flesh;", 26.2. "’Son of man, because that Tyre hath said against Jerusalem: Aha, she is broken that was the gate of the peoples; She is turned unto me; I shall be filled with her that is laid waste;", 36.26. "A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.", |
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| 9. Dead Sea Scrolls, Aramaic Levi, 21.1 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •schulden, vergebung Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 841 |
| 10. Dead Sea Scrolls, Community Rule, 3.4-3.12, 4.21, 5.13-5.14 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •schulden, vergebung Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 301 |
| 11. Anon., Sibylline Oracles, 4.162-4.169 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •schulden, vergebung Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 302 |
12. New Testament, Titus, 3.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •schulden, vergebung Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 835| 3.5. οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς διὰ λουτροῦ παλινγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου, | 3.5. not by works of righteousness, which we did ourselves, but according to his mercy, he saved us, through the washing of regeneration and renewing by the Holy Spirit, |
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13. New Testament, Acts, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 349| 9.17. Ἀπῆλθεν δὲ Ἁνανίας καὶ εἰσῆλθεν εἰς τὴν οἰκίαν, καὶ ἐπιθεὶς ἐπʼ αὐτὸν τὰς χεῖρας εἶπεν Σαοὺλ ἀδελφέ, ὁ κύριος ἀπέσταλκέν με, Ἰησοῦς ὁ ὀφθείς σοι ἐν τῇ ὁδῷ ᾗ ἤρχου, ὅπως ἀναβλέψῃς καὶ πλησθῇς πνεύματος ἁγίου. | 9.17. Aias departed, and entered into the house. Laying his hands on him, he said, "Brother Saul, the Lord, who appeared to you in the way which you came, has sent me, that you may receive your sight, and be filled with the Holy Spirit." |
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14. New Testament, Matthew, 3.2, 27.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •schulden, vergebung Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1129| 3.2. λέγων Μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν. 27.25. καὶ ἀποκριθεὶς πᾶς ὁ λαὸς εἶπεν Τὸ αἷμα αὐτοῦ. ἐφʼ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν. | 3.2. "Repent, for the Kingdom of Heaven is at hand!" 27.25. All the people answered, "May his blood be on us, and on our children!" |
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15. Anon., Epistle of Barnabas, 5.1, 6.1, 6.8-6.18, 8.3, 11.1-11.3, 11.8, 11.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 835, 836, 841, 844 | 5.1. For to this end the Lord endured to deliver His flesh unto corruption, that by the remission of sins we might be cleansed, which cleansing is through the blood of His sprinkling. 6.1. When then He gave the commandment, what saith He? Who is he that disputeth with Me? Let him oppose Me. Or who is he that goeth to law with Me? Let him draw nigh unto the servant of the Lord, 6.8. What sayeth the other prophet Moses unto them? Behold, these things saith the Lord God; enter into the good land which the Lord swear unto Abraham, Isaac, and Jacob, and inherit it, a land flowing with milk and honey. 6.9. But what saith knowledge? Understand ye. Set your hope on Him who is about to be manifested to you in the flesh, even Jesus. For man is earth suffering; for from the face of the earth came the creation of Adam. 6.10. What then saith He? Into the good land, a land flowing with milk and honey. Blessed is our Lord, brethren, who established among us wisdom and understanding of His secret things. For the prophet speaketh a parable concerning the Lord. Who shall comprehend, save he that is wise and prudent and that loveth his Lord? 6.11. Forasmuch then as He renewed us in the remission of sins, He made us to be a new type, so that we should have the soul of children, as if He were recreating us. 6.12. For the scripture saith concerning us, how He saith to the Son; Let us make man after our image and after our likeness, and let them rule over the beasts of the earth and the fowls of the heaven and the fishes of the sea. And the Lord said when He saw the fair creation of us men; Increase and multiply and fill the earth. These words refer to the Son. 6.13. Again I will shew thee how the Lord speaketh concerning us. He made a second creation at the last; and the Lord saith; Behold I make the last things as the first. In reference to this then the prophet preached; Enter into a land flowing with milk and honey, and be lords over it. 6.14. Behold then we have been created anew, as He saith again in another prophet; Behold, saith the Lord, I will take out from these, that is to say, from those whom the Spirit of the Lord foresaw, their stony hearts, and will put into them hearts of flesh; for He Himself was to be manifested in the flesh and to dwell in us. 6.15. For a holy temple unto the Lord, my brethren, is the abode of our heart. 6.16. For the Lord saith again; For wherein shall I appear unto the Lord my God and be glorified? I will make confession unto Thee in the assembly of my brethren, and I will sing unto Thee in the midst of the assembly of the saints. We therefore are they whom He brought into the good land. 6.17. What then is the milk and the honey Because the child is first kept alive by honey, and then by milk. So in like manner we also, being kept alive by our faith in the promise and by the word, shall live and be lords of the earth. 6.18. Now we have already said above; And let them increase and multiply and rule over the fishes. But who is he that is able [now] to rule over beasts and fishes and fowls of the heaven; for we ought to perceive that to rule implieth power, so that one should give orders and have dominion. 8.3. The children who sprinkle are they that preached unto us the forgiveness of sins and the purification of our heart, they to whom, being twelve in number for a testimony unto the tribes (for there are twelve tribes of Israel), He gave authority over the Gospel, that they should preach it. 11.1. But let us enquire whether the Lord took care to signify before hand concerning the water and the cross. Now concerning the water it is written in reference to Israel, how that they would not receive the baptism which bringeth remission of sins, but would build for themselves. 11.2. For the prophet saith; Be astonished, O heaven, and let the earth shudder the more at this, for this people hath done two evil things; they abandoned Me the fountain of life, and they digged for themselves a pit of death. 11.3. Is My holy mountain of Sinai a desert rock? for ye shall be as the fledglings of a bird, which flutter aloft when deprived of their nest. 11.8. Ye perceive how He pointed out the water and the cross at the same time. For this is the meaning; Blessed are they that set their hope on the cross, and go down into the water; for He speaketh of the reward at his proper season; then, saith He, I will repay. But now what saith He? His leaves shall not fall off; He meaneth by this that every word, which shall come forth from you through your mouth in faith and love, shall be for the conversion and hope of many. 11.11. This He saith, because we go down into the water laden with sins and filth, and rise up from it bearing fruit in the heart, resting our fear and hope on Jesus in the spirit. And whosoever shall eat of these shall live forever; He meaneth this; whosoever, saith He, shall hear these things spoken and shall believe, shall live forever. |
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| 16. New Testament, John, 13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •schulden, vergebung Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1129 |
| 17. Justin, Dialogue With Trypho, 114.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •schulden, vergebung Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 841 |
18. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 299| 46b. בטבל ולא מל כולי עלמא לא פליגי דמהני כי פליגי במל ולא טבל רבי אליעזר יליף מאבות ורבי יהושע באבות נמי טבילה הוה,מנא ליה אילימא מדכתיב (שמות יט, י) לך אל העם וקדשתם היום ומחר וכבסו שמלותם ומה במקום שאין טעון כבוס טעון טבילה מקום שטעון כבוס אינו דין שטעון טבילה,ודלמא נקיות בעלמא,אלא מהכא (שמות כד, ח) ויקח משה את הדם ויזרוק על העם וגמירי דאין הזאה בלא טבילה,ורבי יהושע טבילה באמהות מנלן סברא הוא דאם כן במה נכנסו תחת כנפי השכינה,א"ר חייא בר אבא א"ר יוחנן לעולם אינו גר עד שימול ויטבול פשיטא יחיד ורבים הלכה כרבים,מאן חכמים רבי יוסי,דתניא הרי שבא ואמר מלתי ולא טבלתי מטבילין אותו ומה בכך דברי ר' יהודה רבי יוסי אומר אין מטבילין,לפיכך מטבילין גר בשבת דברי ר' יהודה ור' יוסי אומר אין מטבילין,אמר מר לפיכך מטבילין גר בשבת פשיטא כיון דא"ר יהודה בחדא סגיא היכא דמל לפנינו מטבילין מאי לפיכך,מהו דתימא לרבי יהודה טבילה עיקר וטבילה בשבת לא דקא מתקן גברא קמ"ל דר' יהודה או הא או הא בעי,ר' יוסי אומר אין מטבילין פשיטא דכיון דאמר רבי יוסי תרתי בעינן תקוני גברא בשבת לא מתקנינן,מהו דתימא לר' יוסי מילה עיקר והתם הוא דלא הואי מילה בפנינו אבל היכא דהויא מילה בפנינו אימא ליטבל זה בשבתא קמ"ל דרבי יוסי תרתי בעי,אמר רבה עובדא הוה בי רבי חייא בר רבי ורב יוסף מתני רבי אושעיא בר רבי ורב ספרא מתני ר' אושעיא בר' חייא דאתא לקמיה גר שמל ולא טבל א"ל שהי כאן עד למחר ונטבלינך,ש"מ תלת ש"מ גר צריך שלשה וש"מ אינו גר עד שימול ויטבול וש"מ אין מטבילין גר בלילה ונימא ש"מ נמי בעינן מומחין דלמא דאיקלעו,אמר רבי חייא בר אבא אמר רבי יוחנן גר צריך ג' משפט כתיב ביה,ת"ר מי שבא ואמר גר אני יכול נקבלנו ת"ל אתך במוחזק לך בא ועדיו עמו מנין ת"ל (ויקרא יט, לג) וכי יגור אתך גר בארצכם | 46b. b With regard to one who immersed but was not circumcised, everyone, /b i.e., both Rabbi Yehoshua and Rabbi Eliezer, b agrees that /b the i halakha /i is derived from the foremothers that immersion alone b is effective. Where they disagree /b is b with regard to one who was circumcised but had not immersed; Rabbi Eliezer derives /b that it is effective b from the forefathers, and Rabbi Yehoshua /b disagrees because he maintains that b in /b the conversion of the b forefathers there was also an immersion. /b ,The Gemara asks: b From where did he /b derive this? b If we say /b that he derived it b from /b the fact b that it is written /b that in preparation for the revelation at Sinai, God commanded Moses: b “Go unto the people and sanctify them today and tomorrow, and let them wash their garments” /b (Exodus 19:10), as Rabbi Yehoshua understands that the washing mentioned in this verse is the ritual immersion of clothes, this leads to the following i a fortiori /i inference: b Just as in a case where /b one became impure through contact with some source of impurity, b washing, /b i.e., immersion, of clothes b is not required /b but b immersion /b of one’s body b is required, /b then b in a case where washing /b of clothes b is required, /b as in the preparation for the revelation at Sinai, b isn’t it logical that immersion /b of one’s body b should /b also b be required? /b ,The Gemara rejects the proof: b But perhaps /b when the verse states that they had to wash their clothes, it was b merely for cleanliness /b and not for the sake of ritual purity. If so, no i a fortiori /i inference can be drawn from it to the case of immersion for ritual purity., b Rather, /b Rabbi Yehoshua derived it b from here, /b where the verse states with regard to the formation of the covet at Sinai: b “And Moses took the blood and sprinkled it upon the people” /b (Exodus 24:8), b and it is learned /b as a tradition b that there is no /b ritual b sprinkling without immersion. /b Therefore, our forefathers also must have immersed at Sinai, and consequently that is also an essential requirement for all conversions.,The Gemara asks: b And /b with regard to the opinion of b Rabbi Yehoshua, from where do we /b derive that also b in /b the case of our b foremothers /b there was b immersion? /b The Gemara answers: b It is /b based on b logical reasoning, as, if so, /b that they did not immerse, then b with what were they brought under the wings of the Divine Presence? /b Therefore, they also must have immersed., b Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: /b A man is b never /b considered b a convert until he is /b both b circumcised and has immersed. /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 b the many /b Sages; it is therefore obvious that the i halakha /i is in accordance with the Rabbis.,The Gemara explains: b Who are the Rabbis /b referred to in the i baraita /i ? It is b Rabbi Yosei. /b Since Rabbi Yosei is merely an individual Sage, it was necessarily for Rabbi Yoḥa to state explicitly that the i halakha /i is ruled in accordance with his opinion.,Rabbi Yosei’s opinion is b as it is taught /b in a i baraita /i : With regard to a convert b who came and said: I was circumcised /b for the sake of conversion b but I did not immerse, /b the court b should immerse him, /b as b what /b would be the problem b with that; /b this is b the statement of Rabbi Yehuda. /b Since in any case the court immerses him, Rabbi Yehuda does not require proof of the convert’s claim that he was circumcised for the sake of conversion because he holds that it is sufficient to be either circumcised or immersed for the sake of conversion. b Rabbi Yosei says: /b The court b does not immerse /b him. He holds that both circumcision and immersion must be performed specifically for the sake of conversion and are indispensable parts of the conversion process. Therefore, since it is impossible to verify the convert’s claim with regard to his circumcision, there is no benefit to having him immerse.,The i baraita /i states a ramification of their dispute: b Therefore, /b the court b may immerse a convert /b who was already circumcised b on Shabbat; /b this is b the statement of Rabbi Yehuda. /b Since he holds that circumcision alone effected conversion, the immersion will not effect any further change in his status, and so it is permitted on Shabbat. b And Rabbi Yosei says: /b The court b may not immerse /b him. Since he holds that both circumcision and immersion are necessary to effect a conversion, the immersion will effect a change in his status by making him Jewish. Therefore it is prohibited to do so on Shabbat by rabbinic decree, because it appears similar to preparing a vessel for use.,The Gemara analyzes the latter clause: b The Master said /b in the i baraita /i : b Therefore, /b the court b may immerse a convert /b who was already circumcised b on Shabbat. /b The Gemara asks: b Isn’t /b this an b obvious /b extension of his opinion; b since Rabbi Yehuda said that /b either b one /b of circumcision or immersion b is sufficient, where /b a convert b was circumcised in our presence /b the court may certainly b immerse /b him, even on Shabbat. b What, /b then, is the need for the i baraita /i to include the clause that begins with: b Therefore? /b ,The Gemara explains: It is necessary to explicitly teach this ramification b lest you say /b that b according to Rabbi Yehuda the immersion is /b in fact b the principal /b act that effects conversion, and when he said in the first clause that a convert who claims to have been circumcised should be immersed since there is no problem with that, his reasoning was that he holds it is only immersion that effects the conversion. b And /b therefore performing the b immersion on Shabbat /b would b not /b be permitted, b as it establishes the person /b with a new status and so would be prohibited by a rabbinic decree because it appears similar to preparing a vessel for use. The latter clause is therefore necessary to b teach us that Rabbi Yehuda requires either this or that, /b i.e., either immersion or circumcision alone is sufficient to effect a conversion.,The Gemara analyzes the next statement in the i baraita /i : b Rabbi Yosei says: /b The court b may not immerse /b him. The Gemara asks: b Isn’t /b this an b obvious /b extension of his opinion? b As, since Rabbi Yosei requires two /b acts, both circumcision and immersion, to effect conversion, b we may /b certainly b not establish /b that b person /b with a new status b on Shabbat /b by completing his conversion by immersing him.,The Gemara explains: It is necessary to explicitly teach this ramification b lest you say /b that b according to Rabbi Yosei circumcision is /b in fact b the principal /b act that effects conversion, b and /b it is only b there, /b in the first clause of the i baraita /i , b where the circumcision was not performed in our presence /b and so there is no way to verify whether it was done for the sake of conversion, that Rabbi Yosei states that the court should not proceed to immerse him; b however, where the circumcision was performed in our presence, /b one might b say /b that the conversion was already effected by the circumcision, and therefore b let us immerse this /b convert b on Shabbat. /b The latter clause is therefore necessary to b teach us that Rabbi Yosei requires two /b acts, both circumcision and immersion, to effect conversion., b Rabba said: There was an incident in the house of Rabbi Ḥiyya bar Rabbi, and /b as b Rav Yosef teaches /b it, b Rabbi Oshaya bar Rabbi /b was also present, b and /b as b Rav Safra teaches /b it, a third Sage, b Rabbi Oshaya, son of Rabbi Ḥiyya, /b was also present, in b which a convert came before him who was circumcised but had not immersed. He said to /b the convert: b Remain here /b with us b until tomorrow, and /b then b we will immerse you. /b ,Rabba said: b Learn from /b this incident b three /b principles: b Learn from it /b that b a convert requires /b a court of b three /b people to preside over the conversion, as Rav Safra taught that the case involved three Sages. b And learn from it /b that b one is not /b considered to be b a convert until he has been /b both b circumcised and immersed. And learn from it /b that the court b may not immerse a convert at night, /b as they instructed him to remain there until the following day. The Gemara suggests: b And let us say /b that one should b also learn from it /b that b we require /b a court of b experts /b to preside over the conversion, as Rav Safra identified that three expert Sages were present. The Gemara rejects this: b Perhaps they /b simply b happened to be /b there, but in fact three laymen would suffice., b Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: A convert requires /b a court of b three /b to preside over conversion, because b “judgment,” is written with regard to him, /b as the verse states: “And one judgment shall be both for you and for the convert that sojourns with you” (Numbers 15:16), and legal judgments require a court of three judges., b The Sages taught /b in a i baraita /i : With regard to b someone who came and said: I am a convert, /b one b might /b have thought that b we should accept him; /b therefore, b the verse states: /b “And if a convert sojourns b with you /b in your land, you shall not oppress him” (Leviticus 19:33). The emphasis on “with you” suggests that only someone who was already b presumed by you /b to be a valid convert should be accepted as a convert. If b he came and /b brought b witnesses /b to his conversion b with him, from where /b is it derived that he is to be accepted? It is from b the /b beginning of that b verse, /b which b states: “And if a convert sojourns with you in your land.” /b |
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19. Babylonian Talmud, Keritot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •schulden, vergebung Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 302| 9a. יכול שאני מרבה אפילו מנחה ת"ל כן,תניא אידך (במדבר טו, יד) יעשה אשה ריח ניחוח לה' שומע אני כל שעולה לאשים אפילו מנחה ת"ל (במדבר טו, יד) כאשר תעשו כן יעשה מה אתם מיני דמים אף הם מיני דמים,אי מה אתם עולה ושלמים אף הם עולה ושלמים ת"ל (במדבר טו, טו) ככם כגר יהיה לכם הקשתיו ולא (לדבר אחר) לקרבנותיכם,רבי אומר ככם כאבותיכם מה אבותיכם לא נכנסו לברית אלא במילה וטבילה והרצאת דם אף הם לא יכנסו לברית אלא במילה וטבילה והרצאת דמים,להביא פרידה אחת א"א שלא מצינו בכל התורה כולה: לא אמרו קן אלא להקל עליו:,ולא והתניא (ויקרא א, ה) והקריבו מה ת"ל לפי שנאמר בתורים (ויקרא א, ה) והקריב שומע אני האומר הרי עלי עולת העוף לא יפחות משני פרידין ת"ל והקריבו אפי' פרידה אחת חובה מיהא לא אשכחן,והאיכא יולדת דמתיא בן יונה או תור לחטאת משום דאיכא כבש בהדה,אמר מר מה אבותיכם לא נכנסו לברית אלא כו' בשלמא מילה דכתיב (יהושע ה, ה) כי מולים היו כל העם היוצאים אי נמי מהכא (יחזקאל טז, ו) ואעבור עליך ואראך מתבוססת בדמיך ואומר לך בדמיך חיי וגו',הרצאת דמים דכתיב (שמות כד, ה) וישלח את נערי בני ישראל אלא טבילה מנלן דכתיב (שמות כד, ו) ויקח משה חצי הדם ויזרק על העם ואין הזאה בלא טבילה,אלא מעתה האידנא דליכא קרבן לא נקבל גרים אמר רב אחא בר יעקב (במדבר טו, יד) וכי יגור אתכם גר אשר בתוככם וגו',ת"ר גר בזמן הזה צריך שיפריש רובע לקינו אר"ש כבר נמנה עליו רבן יוחנן בן זכאי ובטלה מפני התקלה אמר רב אידי בר גרשום אמר רב אדא בר אהבה הלכה כר"ש,ואיכא דמתני לה על הדא דת"ר גר תושב מותר לעשות מלאכה בשבת לעצמו כישראל בחולו של מועד,ר"ע אומר כישראל בי"ט ר' יוסי אומר גר תושב עושה בשבת לעצמו כישראל בחול רש"א ואחד גר תושב ואחד [עובד כוכבים] עבד ואמה התושבים עושין מלאכה בשבת לעצמן כישראל בחול:, big strongמתני׳ /strong /big אלו מביאין על הזדון כשוגג הבא על שפחה ונזיר שנטמא ושבועת העדות ושבועת הפקדון,חמשה מביאין קרבן אחד על עבירות הרבה וחמשה מביאין קרבן עולה ויורד אלו מביאין קרבן אחד על עבירות הרבה הבא על שפחה ביאות הרבה ונזיר שנטמא טומאות הרבה:, big strongגמ' /strong /big הבא על השפחה מנלן,דת"ר (ויקרא יט, כב) וכפר עליו הכהן באיל האשם על חטאתו אשר חטא מלמד שמביא קרבן אחד על עבירות הרבה (באיל האשם) (ויקרא יט, כב) ונסלח לו מחטאתו אשר חטא לעשות (שוגג כמזיד):,נזיר שנטמא: מנלן,דכתיב (במדבר ו, ט) וכי ימות מת עליו בפתע פתאום פתע זה שוגג וכן הוא אומר (במדבר לה, כב) אם בפתע בלא איבה הדפו פתאום זה אונס וכן הוא אומר (במדבר יב, ד) ויאמר ה' פתאום אל משה,תניא אידך פתאום זה מזיד וכן הוא אומר (משלי כב, ג) ערום ראה רעה ונסתר ופתאים עברו ונענשו,נכתוב קרא פתאום דמשמע שוגג ומשמע מזיד ומשמע אונס מזיד ואונס כדאמר ומשמע נמי שוגג דכתיב (משלי יד, טו) פתי יאמין לכל דבר ולא נכתוב קרא פתע,אי כתב קרא פתאום דמשמע שוגג ומשמע מזיד ומשמע אונס ה"א כי מייתי קרבן בשוגג מידי דהוי אתורה כולה אבל אונס ומזיד אימא לא,כתב רחמנא פתע דשוגג הוא לגלויי עליה דפתאום דאונס ומזיד הוא דאפי' הכי חייב רחמנא:,שבועת העדות: מנלן דת"ר בכולן נאמר ונעלם כאן לא נאמר ונעלם לחייב על (השוגג כמזיד):,שבועת הפקדון: מנלן יליף תחטא תחטא משבועת העדות:,חמשה מביאין קרבן אחד על עבירות הרבה: קתני הבא על השפחה ביאות הרבה מנלן,דת"ר וכפר עליו הכהן באיל האשם על חטאתו אשר חטא מלמד שמביא קרבן אחד על עבירות הרבה (באיל האשם) ונסלח לו מחטאתו אשר חטא לעשות מזיד כשוגג,והא קרא כי כתיב במזיד כתיב אלא אימא לעשות שוגג כמזיד,בעא מיניה רבי חנינא טירנאה מר' יוחנן הבא על חמש שפחות חרופות בהעלם אחת מהו חייב על כל אחת ואחת או אינו חייב אלא אחת אמר ליה חייב על כל אחת ואחת,מאי שנא מחמש העלמות בשפחה אחת א"ל אין שפחה אחת גופין מוחלקין ה' שפחות גופין מוחלקין,ומנלן דגבי שפחה גופין מוחלקין אמר ליה לאו אמרת גבי עריות ואשה לחלק על כל אשה ואשה גבי שפחה נמי כתיב (ויקרא יט, כ) אשר ישכב את אשה שכבת זרע | 9a. The i baraita /i continues: One b might /b have thought b that I include /b as an option b even a meal offering, /b which would not be entirely consumed on the altar. Therefore, b the verse states: “So /b he shall do,” to exclude a meal offering.,It b is taught /b in b another /b i baraita /i : The verse states: “And if a stranger sojourn with you, or whoever may be among you, throughout your generations, b and will offer an offering made by fire, of a pleasing aroma unto the Lord, /b as you do, so he shall do” (Numbers 15:14).From this verse b I /b would b derive /b that he fulfills his obligation with b any /b offering b that is brought on the fire /b of the altar, b even a meal offering. /b Therefore, to negate that interpretation, b the verse states: “As you do, so he shall do,” /b which teaches that b just as you /b entered the covet with b types /b of offerings whose b blood /b is sprinkled on the altar, b so too /b must b they, /b converts, bring b types /b of offerings whose b blood /b is sprinkled on the altar.,The i baraita /i continues: b If /b so, why not derive similarly: b Just as you /b entered the covet with b a burnt offering and a peace offering, so too, they /b must enter the covet b with a burnt offering and a peace offering? /b How is it derived that a convert may fulfill his obligation with a single burnt offering from an animal? The i baraita /i answers that b the verse states: “As you are, so shall the stranger be /b before the Lord” (Numbers 15:15). This serves to emphasize: b I compared him to you /b in order to derive that just like you, he too must bring types of offerings whose blood is sprinkled on the altar, b but /b I did b not /b extend this comparison b to another matter, /b i.e., to insist that his offerings must be identical to all of b your offerings. /b ,The i baraita /i continues: b Rabbi /b Yehuda HaNasi b says: /b The offering of a convert is derived from the verse: b “As you are, /b so shall the stranger be” (Numbers 15:15), which means b as your ancestors /b were: b Just as your ancestors entered the covet only through circumcision and immersion /b in a ritual bath b and the sprinkling of blood /b on the altar, b so too they may enter the covet only through circumcision and immersion and the sprinkling of /b some b blood, /b which requires at least a bird offering.,The i baraita /i adds: And it b is impossible to bring /b only b one young bird /b as an offering, b as we have not found /b an offering of a single bird anywhere b in the entire Torah. /b Consequently, if the requirement for the sprinkling of blood is fulfilled with a bird offering, the convert must bring at least two birds. By contrast, if he chooses he may bring a single animal as a burnt offering, because b a bird nest was stated /b in the Torah b only /b in order b to be lenient for him. /b ,The Gemara challenges Rabbi Yehuda HaNasi’s statement: b And /b is it true that we have b not /b found an offering of an individual bird anywhere in the Torah? b But isn’t it taught /b in a i baraita /i : The verse states with regard to a bird sacrificed as a burnt offering: b “And /b the priest b shall sacrifice it” /b (Leviticus 1:15). b Why /b must b the verse state /b this? b Since /b it b is stated about doves: “And he shall sacrifice /b his offering of doves” (Leviticus 1:14), in the plural, b I /b might b derive /b from here that b the one who says: It /b is incumbent b upon me /b to bring b a bird /b as b a burnt offering, shall not bring less than two young birds. /b Therefore, b the verse states: “And /b the priest b shall sacrifice it” /b (Leviticus 1:15), in the singular, to teach that one may bring a gift offering of b even one /b single b young bird. /b The Gemara responds: b In any event, we have not found an obligatory /b offering of just one bird.,The Gemara challenges this assertion as well: b But isn’t there /b the offering of b a woman after childbirth, who brings /b a single b pigeon or dove as a sin offering /b (Leviticus 12:6)? The Gemara answers: This is not difficult, b because /b in that case b there is a lamb with it /b as part of her offerings; the bird is not brought as a complete offering by itself.,The Gemara returns to the main part of Rabbi Yehuda HaNasi’s statement. b The Master said: Just as your ancestors entered the covet only /b through circumcision, immersion in a ritual bath, and the sprinkling of blood, converts must do the same. The Gemara objects: b Granted, /b they underwent b circumcision /b prior to entering the covet, b as it is written: “For all the nation that left /b Egypt b was circumcised” /b (Joshua 5:5). b Alternatively, /b it may be derived b from here, /b a verse describing the redemption from Egypt: b “And when I passed by you, and saw you wallowing in your blood, I said unto you: In your blood, live; /b and I said unto you: In your blood, live” (Ezekiel 16:6). The Sages interpret the double mention of blood in this verse as referring to the blood of the Paschal offering and the blood of circumcision.,The Gemara continues: And granted as well, they entered the covet through b the sprinkling of blood, as it is written: “And he sent the young men of the children of Israel, /b and they sacrificed burnt offerings, and they sacrificed peace offerings” (Exodus 24:5). The Gemara asks: b But from where do we /b derive that b immersion /b in a ritual bath was also part of the process of entering the covet? The Gemara answers: b As it is written: “And Moses took half the blood /b … b and sprinkled it on the people” /b (Exodus 24:6–8), b and there is no sprinkling /b of sacrificial blood b without immersion. /b ,The Gemara objects: b If that is so, /b that these three rituals are required by Torah law for a convert to enter the congregation, then b now, /b in our time, b when there are no offerings, we not should /b have the ability to b accept converts. /b In response, b Rav Aḥa bar Ya’akov says /b that the verse states: b “And if a stranger sojourn with you, /b or b whosoever may be among you, /b throughout your generations” (Numbers 15:14). This teaches that converts may be accepted throughout the generations, even when there is no Temple and sacrificial offerings are therefore impossible.,§ With regard to the offerings of a convert, b the Sages taught /b in a i baraita /i : b A convert in the present time is required to set aside a quarter /b of a dinar b for his bird nest, /b so that when the Temple is rebuilt he can purchase the offering with this money. b Rabbi Shimon says: Rabban Yoḥa ben Zakkai already /b assembled a panel of Sages who b voted and nullified /b this ordice, b due to /b a potential b mishap. /b If one would inadvertently use such money, he would be liable for the misuse of consecrated property. b Rav Idi bar Gershom says /b that b Rav Adda bar Ahava says: /b The b i halakha /i is in accordance with /b the opinion of b Rabbi Shimon, /b who says that a convert should not set aside money for the purchase of offerings.,The Gemara comments: b And there are /b those b who teach this /b statement of Rav Adda bar Ahava b with regard to this /b case, b as the Sages taught /b in a i baraita /i : b A gentile who resides in Eretz Yisrael and observes the seven Noahide mitzvot [ i ger toshav /i ] /b is b permitted to perform labor on Shabbat for himself in the same manner /b that b a Jew /b is permitted to perform labor b on the intermediate days of a Festival, /b i.e., only for matters that, if unattended, will result in significant loss.,The i baraita /i continues: b Rabbi Akiva says: /b A i ger toshav /i may perform labor on Shabbat b in the same manner /b that b a Jew /b is permitted to perform labor b on a Festival, /b i.e., only for the purpose of preparing food. b Rabbi Yosei says: A i ger toshav /i may perform /b labor b on Shabbat for himself in the same manner /b that b a Jew /b is permitted to perform labor b on a weekday. Rabbi Shimon says: Both a i ger toshav /i and a resident male or female slave may perform labor on Shabbat for themselves in the same manner /b that b a Jew /b may perform labor b on a weekday. /b According to this tradition, it is in relation to this i baraita /i that Rav Adda bar Ahava said that the i halakha /i is in accordance with the opinion of Rabbi Shimon., strong MISHNA: /strong b These /b individuals b bring /b an offering b for an intentional /b transgression in the same manner b as /b they do for b an unwitting /b transgression: b One who engages in intercourse with /b an espoused b maidservant, /b who is liable to bring a guilt offering (see Leviticus 19:20–22); b and a nazirite who became ritually impure, /b who is required to bring a sheep as a guilt offering and two doves or two pigeons, one as a sin offering and one as a burnt offering (see Numbers 6:9–12); b and /b one who falsely takes b the oath of testimony, /b asserting that he does not have any testimony to provide on a given issue (see Leviticus 5:1); b and /b one who falsely takes b the oath on a deposit, /b asserting that an item belonging to another is not in his possession (see Leviticus 5:21–26).,There are b five /b individuals who b bring one offering for several transgressions, /b i.e., for violating the same transgression several times; b and /b there are b five /b individuals who b bring a sliding-scale offering, /b which is determined based on the ficial status of the sinner. b These /b are the five individuals who b bring one offering for several transgressions: /b First, b one who engages in several /b acts of b intercourse with /b an espoused b maidservant, and /b second, b a nazirite who became ritually impure /b due to b several /b instances b of /b contact with b ritual impurity. /b ,gemara The mishna teaches that b one who engages in intercourse with /b an espoused b maidservant /b brings an offering for an intentional transgression as he does for an unwitting transgression. The Gemara asks: b From where do we /b derive this?, b As the Sages taught /b in a i baraita /i : The verse states: b “And the priest shall make atonement for him with the ram of the guilt offering /b before the Lord b for his sin that he has sinned” /b (Leviticus 19:22). The superfluous phrase: That he has sinned, b teaches that /b he b brings one offering for several transgressions. /b Furthermore, the verse concludes: b “With the ram of the guilt offering /b before the Lord for his sin that he has sinned; b and he shall be forgiven for his sin that he has sinned.” /b The second occurrence of the phrase “that he has sinned” serves b to render /b the i halakha /i with regard to b an unwitting /b transgression the same b as /b it is with regard to b an intentional /b transgression, that one brings a guilt offering in either case.,§ The mishna teaches: A b nazirite who became ritually impure /b brings an offering for an intentional transgression as he does for an unwitting transgression. The Gemara asks: b From where do we /b derive this?,The Gemara answers: It is b as it is written /b with regard to a nazirite: b “And if any man die unexpectedly [ i befeta /i ], suddenly [ i pitom /i ] beside him” /b (Numbers 6:9). When the verse states: b “Unexpectedly,” this /b is referring to b an unwitting /b transgression, b and similarly, it states: “But if he thrust him unexpectedly without enmity” /b (Numbers 35:22). And when the verse states: b “Suddenly,” this /b is referring to b circumstances beyond /b his b control, and similarly, it states: “And the Lord spoke suddenly to Moses, /b and to Aaron, and to Miriam: Come out you three to the Tent of Meeting. And they three came out” (Numbers 12:4). The Lord’s speech came to them suddenly, in a manner that was beyond their control.,It b is taught /b in b another /b i baraita /i : b “Suddenly”; this /b is referring to b an intentional /b transgression, b and similarly /b the verse b states: “A prudent man sees the evil, and hides himself; but the thoughtless pass on, and are punished” /b (Proverbs 22:3). The i tanna /i interprets the expression “the thoughtless [ i peta’im /i ]” as related to the word “suddenly [ i pitom /i ],” and one can be punished, as the thoughtless are punished in the verse, but only for an intentional transgression.,The Gemara objects: b Let the verse write /b simply: b “Suddenly [ i pitom /i ],” as /b this term b indicates unwitting /b transgression, b and /b it also b indicates intentional /b transgression, b and /b it also b indicates /b transgression due to b circumstances beyond his control. /b The Gemara elaborates: “Suddenly” indicates b intentional /b transgression b and /b transgression due to b circumstances beyond his control, as /b the i tanna /i b said /b in the i baraitot /i earlier; b and it also indicates unwitting /b transgression, b as it is written: “The thoughtless one [ i peti /i ] believes every word” /b (Proverbs 14:15), and because he is misinformed, his transgression is unwitting. b And /b if so, b let the verse not write: Unexpected [ i peta /i ]. /b ,The Gemara explains: b If the verse had written /b only b “suddenly,” which indicates unwitting /b transgression, b and /b also b indicates intentional /b transgression, b and /b also b indicates /b transgression due to b circumstances beyond his control, I would say: When /b a nazirite b brings an offering, /b it is in a situation where he transgressed b unwittingly, as is the case for /b all mitzvot in b the entire Torah, /b that one is generally liable to bring an offering for an unwitting transgression; b but /b for a transgression due to b circumstances beyond his control or an intentional /b transgression, I would b say /b the nazirite is b not /b liable to bring an offering.,Therefore, b the Merciful One wrote: Unexpected, which is /b a term that indicates b unwitting /b transgression, in order b to reveal about /b the word b “suddenly” that it is /b a term that indicates transgression due to b circumstances beyond his control or intentional /b transgression. Consequently, it teaches b that even /b in b this /b case b the Merciful One rendered him liable /b to bring an offering.,§ The mishna teaches that one who falsely takes b the oath of testimony /b brings an offering for an intentional transgression in the same manner as he does for an unwitting transgression. The Gemara asks: b From where do we /b derive this i halakha /i ? The Gemara answers that it is b as the Sages taught /b in a i baraita /i : b With regard to all /b those who are liable to bring a sliding-scale offering, b it is stated: “And it be hid /b from him” (see Leviticus 5:2–4). But b here, /b with regard to the oath of testimony (Leviticus 5:1), b it is not stated: And it be hid /b from him. This omission serves b to render /b him b liable for an unwitting /b transgression in the same manner b as an intentional /b transgression.,The mishna teaches that one who falsely takes b the oath on a deposit /b brings an offering for an intentional transgression as he does for an unwitting transgression. The Gemara asks: b From where do we /b derive this i halakha /i ? The Gemara answers: The i tanna /i b derives /b it from a verbal analogy between the term b “shall sin,” /b stated with regard to an oath on a deposit (Leviticus 5:21), and the term b “shall sin,” /b stated b with regard to the oath of testimony /b (Leviticus 5:1). It is derived from this verbal analogy that just as in the case of the oath of testimony one is liable for committing an intentional transgression in the same manner as an unwitting transgression, the same applies to the oath on a deposit.,§ The mishna teaches: There are b five /b individuals who b bring one offering for several transgressions, /b i.e., for violating the same transgression several times. Among them, the i tanna /i b teaches: One who engages in several /b acts of b intercourse with /b an espoused b maidservant. /b The Gemara asks: b From where do we /b derive this i halakha /i ?,The Gemara answers: It is b as the Sages taught /b in a i baraita /i : The verse states: b “And the priest shall make atonement for him with the ram of the guilt offering /b before the Lord b for his sin that he has sinned” /b (Leviticus 19:22). The superfluous phrase “that he has sinned” b teaches that /b he b brings one offering for several transgressions. /b Furthermore, the verse concludes: b “With the ram of the guilt offering /b before the Lord for his sin that he has sinned; b and he shall be forgiven for his sin that he has sinned.” /b The second instance of the phrase “that he has sinned” serves b to render /b the i halakha /i with regard to b an intentional /b transgression the same b as /b it is with regard to b an unwitting /b transgression, that one brings a guilt offering in either case.,The Gemara objects: b But when this verse is written, /b it is b written with regard to an intentional /b transgression, as the verse states: “There shall be an inspection” (Leviticus 19:20), which indicates a punishment of lashes, and lashes are given only for an intentional transgression. The Gemara responds: b Rather, say /b that the language of the i baraita /i should be reversed, as follows: The phrase “that he has sinned” b renders /b the i halakha /i with regard to b an unwitting /b transgression to be the same b as /b it is with regard to b an intentional /b transgression., b Rabbi Ḥanina of Tirna’a raised a dilemma before Rabbi Yoḥa: /b If b one engages in intercourse with five espoused maidservants [ i shefaḥot ḥarufot /i ] in one lapse of awareness, /b meaning that he was not informed of the prohibition in between his unwitting transgressions, b what is /b the i halakha /i ? Is he b liable /b to bring an offering b for each and every one, or is he liable /b to bring b only one /b offering? Rabbi Yoḥa b said to him: /b He is b liable /b to bring an offering b for each and every one. /b ,Rabbi Ḥanina asked Rabbi Yoḥa: b What is different /b about this instance compared b to /b the case of b five lapses of awareness with regard to one /b espoused b maidservant, /b when he brings only one offering, as stated in the mishna? Rabbi Yoḥa b said to him: /b In a case of multiple transgressions with b one /b espoused b maidservant, /b there b are not separate bodies, /b as he committed multiple transgressions with the same individual. By contrast, in a case of separate transgressions with b five /b espoused b maidservants, /b there are five b separate bodies, /b and therefore each one requires a separate offering.,Rabbi Ḥanina further asked Rabbi Yoḥa: b And from where do we /b derive b that /b there is halakhic significance to the b separate bodies /b in the case b of /b an espoused b maidservant? /b Rabbi Yoḥa b said to him: Did you not state with regard to those with whom relations are forbidden /b that when the verse states: b “And /b you shall not approach unto b a woman /b to uncover her nakedness, as long as she is impure by her uncleanness” (Leviticus 18:19), this serves b to /b require b separate /b offerings b for each and every woman /b with whom one committed unwitting transgressions? b With regard to /b an espoused b maidservant it is also /b similarly b written: “And if a man lies carnally with a woman, /b |
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| 20. Aphrahat, Demonstrations, 4.19, 7.19, 7.21, 11.12, 12.8 (4th cent. CE - 4th cent. CE) Tagged with subjects: •schulden, vergebung Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1129 |
| 21. Anon., Cologne Mani Codex, None Tagged with subjects: •nan Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 149 |
| 23. Asterius Sophista, Commentarius In Psalmos, 1.5 Tagged with subjects: •schulden, vergebung Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 299 |
| 24. Aristotle, Babrius, 3.17.20 Tagged with subjects: •schulden, vergebung Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 149 |
| 25. Aristotle, Arv, 5 Tagged with subjects: •schulden, vergebung Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 149 |
| 27. Mani, Kephalaia, 1.2.5, 38.8-40.19, 39.19, 39.20, 39.21, 224.21, 224.22, 224.23, 224.24, 225.17, 225.18, 225.19, 232.3, 232.4, 232.5, 232.8, 232.9, 232.10, 232.11, 232.12, 232.13 Tagged with subjects: •nan Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 149 |
