1. Hebrew Bible, Exodus, 23.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sect, expulsion from Found in books: Schiffman (1983), Testimony and the Penal Code, 144| 23.13. "וּבְכֹל אֲשֶׁר־אָמַרְתִּי אֲלֵיכֶם תִּשָּׁמֵרוּ וְשֵׁם אֱלֹהִים אֲחֵרִים לֹא תַזְכִּירוּ לֹא יִשָּׁמַע עַל־פִּיךָ׃", | 23.13. "And in all things that I have said unto you take ye heed; and make no mention of the name of other gods, neither let it be heard out of thy mouth. .", |
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2. Hebrew Bible, Psalms, 44.18, 89.34, 148.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sect, expulsion from Found in books: Schiffman (1983), Testimony and the Penal Code, 176, 183| 44.18. "כָּל־זֹאת בָּאַתְנוּ וְלֹא שְׁכַחֲנוּךָ וְלֹא־שִׁקַּרְנוּ בִּבְרִיתֶךָ׃", 89.34. "וְחַסְדִּי לֹא־אָפִיר מֵעִמּוֹ וְלֹא־אֲשַׁקֵּר בֶּאֱמוּנָתִי׃", 148.6. "וַיַּעֲמִידֵם לָעַד לְעוֹלָם חָק־נָתַן וְלֹא יַעֲבוֹר׃", | 44.18. "All this is come upon us; yet have we not forgotten Thee, neither have we been false to Thy covet.", 89.34. "But My mercy will I not break off from him, Nor will I be false to My faithfulness.", 148.6. "He hath also established them for ever and ever; He hath made a decree which shall not be transgressed.", |
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3. Hebrew Bible, Numbers, 8.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sect, expulsion from Found in books: Schiffman (1983), Testimony and the Penal Code, 176| 8.14. "וְהִבְדַּלְתָּ אֶת־הַלְוִיִּם מִתּוֹךְ בְּנֵי יִשְׂרָאֵל וְהָיוּ לִי הַלְוִיִּם׃", | 8.14. "Thus shalt thou separate the Levites from among the children of Israel; and the Levites shall be Mine.", |
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4. Hebrew Bible, Leviticus, 5.1, 5.4, 9.24, 10.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sect, expulsion from Found in books: Schiffman (1983), Testimony and the Penal Code, 176, 183| 5.1. "וְנֶפֶשׁ כִּי־תֶחֱטָא וְשָׁמְעָה קוֹל אָלָה וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם־לוֹא יַגִּיד וְנָשָׂא עֲוֺנוֹ׃", 5.1. "וְאֶת־הַשֵּׁנִי יַעֲשֶׂה עֹלָה כַּמִּשְׁפָּט וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ אֲשֶׁר־חָטָא וְנִסְלַח לוֹ׃", 5.4. "אוֹ נֶפֶשׁ כִּי תִשָּׁבַע לְבַטֵּא בִשְׂפָתַיִם לְהָרַע אוֹ לְהֵיטִיב לְכֹל אֲשֶׁר יְבַטֵּא הָאָדָם בִּשְׁבֻעָה וְנֶעְלַם מִמֶּנּוּ וְהוּא־יָדַע וְאָשֵׁם לְאַחַת מֵאֵלֶּה׃", 9.24. "וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְהוָה וַתֹּאכַל עַל־הַמִּזְבֵּחַ אֶת־הָעֹלָה וְאֶת־הַחֲלָבִים וַיַּרְא כָּל־הָעָם וַיָּרֹנּוּ וַיִּפְּלוּ עַל־פְּנֵיהֶם׃", 10.2. "וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְהוָה וַתֹּאכַל אוֹתָם וַיָּמֻתוּ לִפְנֵי יְהוָה׃", 10.2. "וַיִּשְׁמַע מֹשֶׁה וַיִּיטַב בְּעֵינָיו׃", | 5.1. "And if any one sin, in that he heareth the voice of adjuration, he being a witness, whether he hath seen or known, if he do not utter it, then he shall bear his iniquity;", 5.4. "or if any one swear clearly with his lips to do evil, or to do good, whatsoever it be that a man shall utter clearly with an oath, and it be hid from him; and, when he knoweth of it, be guilty in one of these things;", 9.24. "And there came forth fire from before the LORD, and consumed upon the altar the burnt-offering and the fat; and when all the people saw it, they shouted, and fell on their faces.", 10.2. "And there came forth fire from before the LORD, and devoured them, and they died before the LORD.", |
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5. Hebrew Bible, Job, 14.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sect, expulsion from Found in books: Schiffman (1983), Testimony and the Penal Code, 183| 14.5. "אִם חֲרוּצִים יָמָיו מִסְפַּר־חֳדָשָׁיו אִתָּךְ חקו [חֻקָּיו] עָשִׂיתָ וְלֹא יַעֲבוֹר׃", | 14.5. "Seeing his days are determined, The number of his months is with Thee, And Thou hast appointed his bounds that he cannot pass;", |
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6. Hebrew Bible, Deuteronomy, 17.2, 26.13, 28.58 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sect, expulsion from Found in books: Schiffman (1983), Testimony and the Penal Code, 133, 176, 183| 17.2. "לְבִלְתִּי רוּם־לְבָבוֹ מֵאֶחָיו וּלְבִלְתִּי סוּר מִן־הַמִּצְוָה יָמִין וּשְׂמֹאול לְמַעַן יַאֲרִיךְ יָמִים עַל־מַמְלַכְתּוֹ הוּא וּבָנָיו בְּקֶרֶב יִשְׂרָאֵל׃", 17.2. "כִּי־יִמָּצֵא בְקִרְבְּךָ בְּאַחַד שְׁעָרֶיךָ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ אִישׁ אוֹ־אִשָּׁה אֲשֶׁר יַעֲשֶׂה אֶת־הָרַע בְּעֵינֵי יְהוָה־אֱלֹהֶיךָ לַעֲבֹר בְּרִיתוֹ׃", 26.13. "וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בִּעַרְתִּי הַקֹּדֶשׁ מִן־הַבַּיִת וְגַם נְתַתִּיו לַלֵּוִי וְלַגֵּר לַיָּתוֹם וְלָאַלְמָנָה כְּכָל־מִצְוָתְךָ אֲשֶׁר צִוִּיתָנִי לֹא־עָבַרְתִּי מִמִּצְוֺתֶיךָ וְלֹא שָׁכָחְתִּי׃", 28.58. "אִם־לֹא תִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת הַכְּתוּבִים בַּסֵּפֶר הַזֶּה לְיִרְאָה אֶת־הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא הַזֶּה אֵת יְהוָה אֱלֹהֶיךָ׃", | 17.2. "If there be found in the midst of thee, within any of thy gates which the LORD thy God giveth thee, man or woman, that doeth that which is evil in the sight of the LORD thy God, in transgressing His covet,", 26.13. "then thou shalt say before the LORD thy God: ‘I have put away the hallowed things out of my house, and also have given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all Thy commandment which Thou hast commanded me; I have not transgressed any of Thy commandments, neither have I forgotten them.", 28.58. "If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and awful Name, the LORD thy God;", |
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7. Hebrew Bible, Genesis, 4.16, 21.23 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sect, expulsion from Found in books: Schiffman (1983), Testimony and the Penal Code, 176, 183| 4.16. "וַיֵּצֵא קַיִן מִלִּפְנֵי יְהוָה וַיֵּשֶׁב בְּאֶרֶץ־נוֹד קִדְמַת־עֵדֶן׃", 21.23. "וְעַתָּה הִשָּׁבְעָה לִּי בֵאלֹהִים הֵנָּה אִם־תִּשְׁקֹר לִי וּלְנִינִי וּלְנֶכְדִּי כַּחֶסֶד אֲשֶׁר־עָשִׂיתִי עִמְּךָ תַּעֲשֶׂה עִמָּדִי וְעִם־הָאָרֶץ אֲשֶׁר־גַּרְתָּה בָּהּ׃", | 4.16. "And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.", 21.23. "Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son; but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned.’", |
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8. Hebrew Bible, Hosea, 6.7, 8.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sect, expulsion from Found in books: Schiffman (1983), Testimony and the Penal Code, 183| 6.7. "וְהֵמָּה כְּאָדָם עָבְרוּ בְרִית שָׁם בָּגְדוּ בִי׃", 8.1. "אֶל־חִכְּךָ שֹׁפָר כַּנֶּשֶׁר עַל־בֵּית יְהוָה יַעַן עָבְרוּ בְרִיתִי וְעַל־תּוֹרָתִי פָּשָׁעוּ׃", 8.1. "גַּם כִּי־יִתְנוּ בַגּוֹיִם עַתָּה אֲקַבְּצֵם וַיָּחֵלּוּ מְּעָט מִמַּשָּׂא מֶלֶךְ שָׂרִים׃", | 6.7. "But they like men have transgressed the covet; There have they dealt treacherously against Me.", 8.1. "Set the horn to thy mouth. As a vulture he cometh against the house of the LORD; Because they have transgressed My covet, And trespassed against My law.", |
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9. Hebrew Bible, Isaiah, 24.5 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sect, expulsion from Found in books: Schiffman (1983), Testimony and the Penal Code, 183| 24.5. "וְהָאָרֶץ חָנְפָה תַּחַת יֹשְׁבֶיהָ כִּי־עָבְרוּ תוֹרֹת חָלְפוּ חֹק הֵפֵרוּ בְּרִית עוֹלָם׃", | 24.5. "The earth also is defiled under the inhabitants thereof; Because they have transgressed the laws, violated the statute, Broken the everlasting covet.", |
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| 10. Dead Sea Scrolls, Damascus Covenant, 11.4, 14.20, 20.1-20.8 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •sect, expulsion from Found in books: Schiffman (1983), Testimony and the Penal Code, 170, 171, 176, 183 |
| 11. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 11.4, 14.20, 20.1-20.8 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •sect, expulsion from Found in books: Schiffman (1983), Testimony and the Penal Code, 170, 171, 176, 183 |
| 12. Dead Sea Scrolls, of Discipline, 5.16, 6.17, 6.22, 6.24, 6.25, 6.26, 6.27, 6.27-7.2, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 7.2161, 8.10, 8.11, 8.12, 8.16, 8.16-9.11, 8.17, 8.18, 8.19, 8.20, 8.20-9.2, 8.21, 8.21-9.2, 8.22, 8.23, 8.24, 9.8 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 171 |
13. Septuagint, Ecclesiasticus (Siracides), 47.18 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •sect, expulsion from Found in books: Schiffman (1983), Testimony and the Penal Code, 133 | 47.18. In the name of the Lord God,who is called the God of Israel,you gathered gold like tin and amassed silver like lead. |
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| 14. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •sect, expulsion from Found in books: Schiffman (1983), Testimony and the Penal Code, 144 |
15. Babylonian Talmud, Shevuot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sect, expulsion from Found in books: Schiffman (1983), Testimony and the Penal Code, 176| 49b. מת והוא שנשבר או נשבה או נגנב או אבד נשבר והוא שמת או נשבה או נגנב או אבד נשבה והוא שמת או נשבר או נגנב או אבד נגנב והוא שמת או נשבר או נשבה או אבד אבד והוא שמת או נשבר או נשבה או נגנב משביעך אני ואמר אמן פטור,היכן שורי אמר לו איני יודע מה אתה סח והוא שמת או נשבר או נשבה או נגנב או נאבד משביעך אני ואמר אמן חייב,אמר לנושא שכר והשוכר היכן שורי א"ל מת והוא שנשבר או נשבה נשבר והוא שמת או נשבה נשבה והוא שמת או נשבר נגנב והוא שאבד אבד והוא שנגנב משביעך אני ואמר אמן פטור,מת או נשבר או נשבה והוא שנגנב או אבד משביעך אני ואמר אמן חייב אבד או נגנב והוא שמת או נשבר או נשבה משביעך אני ואמר אמן פטור,זה הכלל כל המשנה מחובה לחובה ומפטור לפטור ומפטור לחובה פטור מחובה לפטור חייב זה הכלל כל הנשבע להקל על עצמו חייב להחמיר על עצמו פטור:, big strongגמ׳ /strong /big מאן תנא ארבעה שומרין אמר רב נחמן אמר רבה בר אבוה ר' מאיר היא אמר ליה רבא לרב נחמן מי איכא תנא דלית ליה ארבעה שומרין אמר ליה הכי קאמינא לך מאן תנא דאמר שוכר כנושא שכר דמי (אמר רב נחמן) אמר רבה בר אבוה רבי מאיר היא,והא רבי מאיר איפכא שמעינן ליה דתנן שוכר כיצד משלם ר' מאיר אומר כשומר חנם ר' יהודה אומר כנושא שכר רבה בר אבוה איפכא תני,הני ארבעה הוו שלשה הוו אמר רב נחמן בר יצחק ארבעה שומרין ודיניהן שלשה:,אמר לשומר חנם כו': היכן שורי כו': אמר לאחד בשוק כו': אמר לשומר כו': היכן שורי אמר לו איני יודע מה אתה סח כו': אמר רב וכולן פטורין משבועת שומרין וחייבין משום שבועת ביטוי ושמואל אמר אף פטורין משום שבועת ביטוי,במאי קמפלגי שמואל סבר ליתא בלהבא ורב סבר איתיה בלאו והן,והא איפליגו בה חדא זימנא דאתמר שבועה שזרק פלוני צרור לים שבועה שלא זרק רב אמר חייב ושמואל אמר פטור רב אמר חייב דאיתא בלאו והן ושמואל אמר פטור דליתא בלהבא,צריכא דאי אשמעינן בהא בהא קאמר רב משום דמנפשיה קמישתבע אבל בהך דבי דינא משבעי ליה אימא מודי ליה לשמואל כדרבי אמי דאמר רבי אמי כל שבועה שהדיינים משביעין אותה אין חייבין עליה משום שבועת ביטוי,ואי איתמר בהא בהא קאמר שמואל אבל בהך אימא מודה ליה לרב צריכא,גופא אמר ר' אמי כל שבועה שהדיינין משביעין אותה אין בה משום שבועת ביטוי שנאמר (ויקרא ה, ד) או נפש כי תשבע לבטא בשפתים מעצמו כדר"ל דאמר ר"ל כי משתמש בארבע לשונות אי דלמא אלא דהא,ר"א אומר כולן פטורין משבועת שומרין וחייבין משום שבועת ביטוי חוץ מאיני יודע מה אתה סח דשואל וגניבה ואבידה דנושא שכר ושבשוכר שהוא חייב שהרי כפרו ממון:, br br big strongהדרן עלך ארבעה שומרין וסליקא לה מסכת שבועות /strong /big br br | |
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16. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sect, expulsion from Found in books: Schiffman (1983), Testimony and the Penal Code, 144| 63b. לומר שאין לוקין עליו דברי רבי יהודה,רבי יעקב אומר לא מן השם הוא זה אלא משום דהוה ליה לאו שאין בו מעשה וכל לאו שאין בו מעשה אין לוקין עליו,מכלל דרבי יהודה סבר לוקין עליו:,הנודר בשמו והמקיים בשמו הרי זה בל"ת: הנודר בשמו והמקיים בשמו מנלן,דתניא (שמות כג, יג) ושם אלהים אחרים לא תזכירו שלא יאמר אדם לחבירו שמור לי בצד עבודת כוכבים פלונית (שמות כג, יג) לא ישמע על פיך שלא ידור בשמו ולא יקיים בשמו ולא יגרום לאחרים שידרו בשמו ויקיימו בשמו,דבר אחר לא ישמע על פיך אזהרה למסית ולמדיח,מסית בהדיא כתיב ביה (דברים יג, יב) וכל ישראל ישמעו ויראו וגו' אלא אזהרה למדיח,ולא יגרום לאחרים שידרו בשמו ושיקיימו בשמו מסייעא ליה לאבוה דשמואל דאמר אבוה דשמואל אסור לאדם שיעשה שותפות עם העובד כוכבים שמא יתחייב לו שבועה ונשבע בעבודת כוכבים שלו והתורה אמרה לא ישמע על פיך,כי אתא עולא בת בקלנבו אמר ליה רבא והיכא בת מר אמר ליה בקלנבו אמר ליה והכתיב ושם אלהים אחרים לא תזכירו אמר ליה הכי אמר ר' יוחנן כל עבודת כוכבים הכתובה בתורה מותר להזכיר שמה והא היכא כתיבא דכתיב (ישעיהו מו, א) כרע בל קרס נבו,ואי לא כתיבא לא מתיב רב משרשיא ראה אחת מרובה כשלש שהיא כמגדיון לשילה שהן שתי טבילות ושני ספוגין הרי זה זב גמור אמר רבינא גד נמי מכתב כתיב דכתיב (ישעיהו סה, יא) העורכים לגד שלחן,אמר רב נחמן כל ליצנותא אסירא חוץ מליצנותא דעבודת כוכבים דשריא דכתיב כרע בל קרס נבו קרסו כרעו יחדו לא יכלו מלט משא,וכתיב (הושע י, ה) דברו לעגלות בית און יגורו שכן שומרון כי אבל עליו עמו וכמריו עליו יגילו על כבודו כי גלה ממנו אל תקרי כבודו אלא כבידו,אמר רבי יצחק מאי דכתיב (הושע יג, ב) ועתה יוסיפו לחטא ויעשו להם מסכה מכספם כתבונם עצבים וגו' מאי כתבונם עצבים מלמד שכל אחד ואחד עשה דמות יראתו ומניחה בכיסו בשעה שזוכרה מוציאה מתוך חיקו ומחבקה ומנשקה,מאי (הושע יג, ב) זובחי אדם עגלים ישקון א"ר יצחק דבי רבי אמי שהיו משרתי עבודת כוכבים נותנים עיניהם בבעלי ממון ומרעיבים את העגלים ועושין דמות עצבים ומעמידין בצד אבוסיהן ומוציאין אותן לחוץ כיון שראו אותן רצין אחריהן וממשמשין בהן אומרים לו עבודת כוכבים חפץ בך יבא ויזבח עצמו לו,אמר רבא האי זובחי אדם עגלים ישקון עגלים ישקון לזבוח אדם מיבעי ליה אלא אמר רבא כל הזובח את בנו לעבודת כוכבים אמר לו דורון גדול הקריב לו יבא וישק לו,אמר רב יהודה אמר רב (מלכים ב יז, ל) ואנשי בבל עשו את סכות בנות ומאי ניהו תרנגולת (מלכים ב יז, ל) ואנשי כות עשו את נרגל ומאי ניהו תרנגול (מלכים ב יז, ל) ואנשי חמת עשו את אשימה ומאי ניהו ברחא קרחא (מלכים ב יז, לא) והעוים עשו (את) נבחן ואת תרתק ומאי ניהו כלב וחמור,(מלכים ב יז, לא) והספרוים שורפים את בניהם (ואת בנותיהם) באש לאדרמלך וענמלך אלהי ספרוים ומאי ניהו הפרד והסוס אדרמלך דאדר ליה למריה בטעינה וענמלך דעני ליה למריה בקרבא,אף חזקיה מלך יהודה ביקש אביו לעשות לו כן אלא שסכתו אמו סלמנדרא,אמר רב יהודה אמר רב יודעין היו ישראל בעבודת כוכבים שאין בה ממש ולא עבדו עבודת כוכבים אלא להתיר להם עריות בפרהסיא,מתיב רב משרשיא (ירמיהו יז, ב) כזכור בניהם מזבחותם וגו' וא"ר אלעזר כאדם שיש לו געגועין על בנו,בתר דאביקו ביה,ת"ש (ויקרא כו, ד) ונתתי פגריכם על פגרי גלוליכם אמר אליהו הצדיק היה מחזר על תפוחי רעב שבירושלים פעם אחת מצא תינוק שהיה תפוח ומוטל באשפה,אמר לו מאיזה משפחה אתה אמר לו ממשפחה פלונית אני אמר לו כלום נשתייר מאותה משפחה אמר לו לאו חוץ ממני אמר לו אם אני מלמדך דבר שאתה חי בו אתה למד אמר לו הן אמר לו אמור בכל יום שמע ישראל ה' אלהינו ה' אחד אמר לו | 63b. b to say that one is not flogged for /b transgressing the prohibition, as any prohibition that can be rectified by the performance of a positive mitzva does not carry a punishment of lashes. This is b the statement of Rabbi Yehuda. /b , b Rabbi Ya’akov says: This is not for /b that b reason. Rather, /b it is b because it is a prohibition that does not involve an action. /b The transgression is simply the failure to consume all the meat during the allotted time rather than the performance of an action. b And one is not flogged for /b the violation of b any prohibition that does not involve an action. /b ,The Gemara concludes: b By inference, Rabbi Yehuda holds /b that in general, b one is flogged for /b the violation of a prohibition that does not involve an action. It can therefore be inferred that one who vows or takes an oath in the name of an idol is liable to be flogged according to Rabbi Yehuda’s opinion, even though no action is involved.,§ The mishna teaches with regard to b one who vows in /b the b name of /b an idol b and one who affirms /b his statement by an oath b in its name, /b that b this /b person is in transgression b of a prohibition. /b The Gemara asks: b From where do we /b derive that b one who vows in /b the b name of /b an idol b and one who affirms /b his statement by an oath b in its name /b transgresses a prohibition?,The Gemara answers: b As it is taught /b in a i baraita /i that the meaning of the verse: b “And make no mention of the name of the other gods, /b neither let it be heard out of your mouth” (Exodus 23:13), is b that a person may not say to another: Wait for me next to such and such /b an object of b idol worship. /b The meaning of the statement b “neither let it be heard out of your mouth” /b is b that /b one b may not vow in /b the b name of /b an idol, b nor affirm /b his statement by an oath b in its name, nor cause others, /b i.e., gentiles, b to vow in its name or affirm /b their statements by an oath b in its name. /b , b Alternatively, /b the statement b “neither let it be heard out of your mouth” /b can be interpreted as b a prohibition against one who incites /b another to worship idols b and against one who subverts /b an entire city to do so. The prohibition against inciting others to engage in idol worship can be derived from this verse.,The Gemara asks: Why must the prohibition against b an inciter /b be derived from here? b It is written explicitly in that regard, /b in the verse concerning the inciter’s punishment: b “And all Israel shall hear, and fear, /b and shall do no more of any such wickedness as this is in your midst” (Deuteronomy 13:12). This is clearly a prohibition against inciting others to worship idols. b Rather, /b the verse “neither let it be heard out of your mouth” is b a prohibition against one who subverts /b an entire city to engage in idol worship; this prohibition is not stated elsewhere.,The i baraita /i teaches: b And /b one may b not cause others, /b i.e., gentiles, b to vow in /b the b name of /b an idol b or affirm /b their statements by an oath b in its name. /b The Gemara comments: The i baraita /i b supports /b the opinion of b Shmuel’s father, as Shmuel’s father says: It is prohibited for a person to enter /b into b a partnership with a gentile, lest /b their joint ventures lead them to quarrel, and his gentile partner b will be obligated to take an oath to him, and he will take an oath in /b the name of b his /b object of b idol worship; and the Torah states: “Neither let it be heard out of your mouth,” /b which includes causing a gentile to take an oath in the name of an idol., b When Ulla came /b from Eretz Yisrael to Babylonia, b he lodged in /b a place called b Kalnevo. Rava said to him: And where did the Master lodge? /b Ulla b said to him: In Kalnevo. /b Rava b said to him: But isn’t it written: “And make no mention of the name of the other gods”? /b Kalnevo is the name of an idol. Ulla b said to him: This /b is what b Rabbi Yoḥa said: /b With regard to b any /b object of b idol worship that is written in the Torah, it is permitted to mention its name. /b Since one may mention the idol while reading the Torah, it is permitted to mention it altogether. Rava asked: b And where is this /b idol b written? /b Ulla answered: b As it is written: “Bel bows down, Nevo stoops” /b (Isaiah 46:1).,The Gemara asks: b And /b does this mean that b if /b an idol b is not written /b in the Torah, it is b not /b permitted to mention its name? b Rav Mesharshiyya raises an objection /b to this premise from a mishna in tractate i Zavim /i (1:5): If a man b saw, /b i.e., experienced, b one /b gonorrhea-like discharge that lasted b as long as three /b regular gonorrhea-like discharges, b which is like /b the amount of time it takes to walk b from /b the location of the idol b Gadyon to Shiloh, which is /b the amount of time it takes to perform b two immersions and two dryings /b with a towel, b he is /b ritually impure with the impurity status of b a full-fledged i zav /i , /b even though a man generally becomes a i zav /i only after three separate discharges. In any event, the mishna mentions the idol Gadyon. b Ravina says: /b The idol b Gad is also written /b in the Bible; b as it is written: “That prepare a table for Gad” /b (Isaiah 65:11).,§ b Rav Naḥman says: All /b types of b mockery are forbidden, except for mockery of idol worship, which is permitted, as it is written: “Bel crouches down, Nevo stoops…they stoop, they crouch down together, they could not hold back the burden” /b (Isiah 46:1–2). The verse is interpreted as meaning that they crouch in order to defecate and cannot retain their excrement., b And it is /b similarly b written: “They speak…the inhabitants of Samaria shall be in dread for the calves of Beth Aven; for its people shall mourn over it, and its priests shall tremble for it, for its glory [ i kevodo /i ], because it has departed from it” /b (Hosea 10:4–5). b Do not read /b it as b “its glory [ i kevodo /i ]”; rather, /b read it as b its burden [ i keveido /i ], /b meaning that the idol is unable to restrain itself from defecating. These are examples of derogatory statements that are permitted only in reference to idols., b Rav Yitzḥak says: What /b is the meaning of that b which is written: “And now they continue to sin, and have made for themselves molten images of their silver, according to their own understanding, idols, /b all of them the work of the craftsmen; of them they say: Those who sacrifice men kiss calves” (Hosea 13:2)? b What /b is the meaning of the expression: b “According to their own understanding [ i kitvunam /i ], idols”? /b The word i kitvunam /i is interpreted as meaning: According to their image [ i ketavnitam /i ], and the verse b teaches that each and every /b person b would make an image of his god and place it in his pocket. When he would remember it, he would remove it from his bosom and embrace it and kiss it. /b , b What /b is the meaning of the statement: b “Those who sacrifice men kiss calves”? Rabbi Yitzḥak of the school of Rabbi Ami says: /b It means b that priests /b of idol worship b would set their eyes on the wealthy, and /b they would b starve the calves /b that were objects of idol worship, b and make statues /b in the b image /b of those wealthy people, b and place /b those statues b next to the troughs of /b the calves, b and /b they would b take /b those calves b outside. When /b the calves would b see /b those wealthy people, whose image they were used to seeing near their troughs, they would b run after them and paw them. /b At this point the priests would b say to /b that wealthy person: The object of b idol worship, /b the calf, b desires you; let /b the Master b come and sacrifice himself to it. /b The priests would inherit his property., b Rava says: That /b is not the correct interpretation of the verse, as the wording b “those who sacrifice men kiss calves” /b is unsuitable for that interpretation, since in that case the verse b should have /b stated: b They make calves kiss to sacrifice men. Rather, Rava says /b that the verse is to be understood as follows: Whenever b anyone sacrifices his son to /b an object of b idol worship, /b the priest b says to him: /b The Master b has sacrificed a great gift [ i doron /i ] to /b the idol; therefore, he has the right to b come and kiss it. /b The verse means that the reward of “those who sacrifice men” is to kiss calves., b Rav Yehuda says /b that b Rav says /b with regard to the verse describ-ing the peoples that were settled in Samaria by the Assyrians: b “And the men of Babylonia made Succoth-Benoth” /b (II Kings 17:30); b and what is /b this idol? It is the image of b a hen. “And the men of Cuth made Nergal” /b (II Kings 17:30); b and what is it? /b It is the image of b a rooster. “And the men of Hamath made Ashima” /b (II Kings 17:30); b and what is it? /b It is the image of b a bald billy goat. “And the Avvites made Nibhaz and Tartak” /b (II Kings 17:31); b and what are they? /b The image of b a dog and a donkey. /b , b “And the Sepharvites burned their sons and their daughters in the fire to Adrammelech and Anammelech, the gods of Sepharvaim” /b (II Kings 17:31); b and what are they? The mule and the horse. /b And why are they called that? A mule is called b Adrammelech because it honors [ i addar /i ] its master with /b its b load, /b i.e., because it carries the master’s load, b and /b a horse is called b Anammelech because it responds [ i anei /i ] to its master, /b assisting him b in battle. /b ,The Gemara relates: b The father of Hezekiah, king of Judea, also attempted to do so to him, /b i.e., to burn him as an offering to an idol, b but his mother rubbed him /b with the blood of b a salamander [ i salamandera /i ], /b a creature created out of fire and immune to the effects of fire, whose blood is fireproof.,§ b Rav Yehuda says /b that b Rav says: The Jewish people knew that idol worship is of no substance; /b they did not actually believe in it. b And they worshipped idols only /b in order b to permit themselves /b to engage in b forbidden sexual relations in public, /b since most rituals of idol worship would include public displays of forbidden sexual intercourse., b Rav Mesharshiyya raises an objection /b to this statement from the following verse: b “Like the memory of their sons are their altars, /b and their Asherim are by the leafy trees, upon the high hills” (Jeremiah 17:2). b And Rabbi Elazar says /b that this means that the Jewish people would recall their idol worship b like a person who misses his child. /b This interpretation indicates that they were truly attached to idol worship.,The Gemara answers: This was the case b after /b the Jewish people b became attached to /b idol worship, at which point they began to actually believe in it. At first, they were drawn to idol worship only due to their lust.,The Gemara suggests: b Come /b and b hear /b a proof that the Jewish people engaged in idol worship for its own sake and not for the sake of engaging in forbidden sexual relations: In interpretation of the verse: b “And I shall cast your carcasses upon the carcasses of your idols” /b (Leviticus 26:30), the Sages b say /b that b Elijah the Righteous, /b the prophet, b would search for those who were swollen with hunger in Jerusalem. He once found a child who was swollen /b with hunger b and lying in the garbage. /b ,Elijah b said to /b the child: b From which family are you? /b The child b said to him: I am from such and such family. /b Elijah b said to him: Isn’t /b there anyone b left from that family? /b The child b said to him: No /b one is left b besides me. /b Elijah b said to him: If I teach you something through which you will live, will you learn /b it? The child b said to him: Yes. /b Elijah b said to him: Say every day “Listen Israel, the Lord is our God; the Lord is One” /b (Deuteronomy 6:4). The child b said to him: /b |
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17. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sect, expulsion from Found in books: Schiffman (1983), Testimony and the Penal Code, 176| 3a. (במדבר כא, א) וישמע הכנעני מלך ערד מה שמועה שמע שמע שמת אהרן ונסתלקו ענני כבוד וכסבור ניתנה רשות להלחם בישראל והיינו דכתיב (במדבר כ, כט) ויראו כל העדה כי גוע אהרן,וא"ר אבהו אל תקרי ויראו אלא וייראו כדריש לקיש דאמר ר"ל כי משמש בד' לשונות אי דילמא אלא דהא,מי דמי התם כנען הכא סיחון תנא הוא סיחון הוא ערד הוא כנען סיחון שדומה לסייח במדבר כנען על שם מלכותו ומה שמו ערד שמו איכא דאמרי ערד שדומה לערוד במדבר כנען על שם מלכותו ומה שמו סיחון שמו,ואימא ר"ה אייר,לא סלקא דעתך דכתיב (שמות מ, יז) ויהי בחדש הראשון בשנה השנית באחד לחדש הוקם המשכן וכתיב (במדבר י, יא) ויהי בשנה השנית בחדש השני נעלה הענן מעל משכן העדות מדקאי בניסן וקרי לה שנה שנית וקאי באייר וקרי לה שנה שני' מכלל דר"ה לאו אייר הוא,ואימא ר"ה סיון לא ס"ד דכתיב (שמות יט, א) בחדש השלישי לצאת בני ישראל מארץ מצרים ואם איתא בחדש השלישי בשנה השנית לצאת וגו' מיבעי ליה,ואימא תמוז ואימא אב ואימא אדר,אלא אמר ר"א מהכא (ב דברי הימים ג, ב) ויחל לבנות בחדש השני בשני בשנת ארבע למלכותו מאי שני לאו שני לירח שמונין בו למלכותו,מתקיף לה רבינא ואימא שני בחדש א"כ שני בחדש בהדיה הוה כתיב ביה,ואימא בשני בשבת חדא דלא אשכחן שני בשבת דכתיב ועוד מקיש שני בתרא לשני קמא מה שני קמא חדש אף שני בתרא חדש,תניא כוותיה דר' יוחנן מניין שאין מונין להם למלכים אלא מניסן שנא' (מלכים א ו, א) ויהי בשמונים שנה וארבע מאות שנה לצאת בני ישראל מארץ מצרים וגו' וכתיב (במדבר לג, לח) ויעל אהרן הכהן אל הר ההר על פי ה' וגו' [וכתיב (דברים א, ג) ויהי בארבעים שנה בעשתי עשר חדש],וכתיב (דברים א, ד) אחרי הכותו את סיחון וגו' ואומר וישמע הכנעני וגו' ואומר ויראו כל העדה כי גוע אהרן וגו' ואומר ויהי בחדש הראשון בשנה השנית וגו',ואומר ויהי בשנה השנית בחדש השני וגו' ואומר בחדש השלישי לצאת בני ישראל וגו' ואומר ויחל לבנות וגו',א"ר חסדא לא שנו אלא למלכי ישראל אבל למלכי אומות העולם מתשרי מנינן שנא' (נחמיה א, א) דברי נחמיה בן חכליה ויהי בחדש כסליו שנת עשרים וגו' וכתיב (נחמיה ב, א) ויהי בחדש ניסן שנת עשרי' לארתחשסתא וגו',מדקאי בכסליו וקרי ליה שנת עשרים וקאי בניסן וקרי ליה שנת עשרים מכלל דר"ה לאו ניסן הוא,בשלמא היאך מפרש דלארתחשסתא אלא האי ממאי דלארתחשסתא דילמא | 3a. b “And when the Canaanite, the king of Arad, /b who dwelt in the South, b heard /b tell that Israel came by the way of Atharim; and he fought against Israel” (Numbers 21:1). b What report did he hear? He heard that Aaron had died, and that the clouds of glory had withdrawn /b from the Jewish people, b and he thought /b that b he had been granted permission to wage war against the Jewish people. And this is as it is written: “And all the congregation saw that [ i ki /i ] Aaron was dead, /b and they wept for Aaron thirty days, all the house of Israel” (Numbers 20:29).,About this, b Rabbi Abbahu said: Do not read /b the verse as: b “And they saw [ i vayiru /i ]”; rather, /b read it as: b “And they were seen [ i vayeira’u /i ]” /b by others, because the cover of the clouds of glory had been removed from them. b And /b the next word, “that [ i ki /i ],” should be understood as meaning because, b in accordance with /b the statement of b Reish Lakish, as Reish Lakish said: /b The word b i ki /i is used /b in the Bible b in four senses: If, perhaps, but, and because. /b Therefore, the verse should be understood as follows: And all the congregation was seen, i.e., revealed, because Aaron had died. This shows that at the time of Aaron’s death Sihon was still alive; perforce, Moses’ oration, which was delivered after he had slain Sihon, must have occurred later.,The Gemara raises an objection against this proof: b Is it comparable? There, /b the verse is speaking of b Canaan, /b king of Arad, whereas b here, /b the verse is speaking of b Sihon. /b What proof, then, can be brought from the one with regard to the other? The Gemara explains: A Sage b taught /b in a i baraita /i : All three names are referring to the same person: b He is Sihon, /b and b he is Arad, /b and b he is /b also b Canaan. /b He was called b Sihon because he was similar /b in his wildness b to a foal [ i seyyaḥ /i ] in the desert; /b and he was called b Canaan after his kingdom, /b as he ruled over the Canaanite people; b and what was his /b real b name? Arad was his name. Some say /b an alternative explanation: He was called b Arad because he was similar to a wild ass [ i arod /i ] in the desert; /b and he was called b Canaan after his kingdom; and what was his /b real b name? Sihon was his name. /b ,The Gemara raises another question: Granted, when counting the years from the exodus from Egypt, Av and the following Shevat are both part of the same year, but it has not been established that the counting of years from the Exodus is specifically from Nisan. b Say /b that the b New Year /b for this purpose b is /b in the following month, the month of b Iyyar. /b ,The Gemara rejects this proposal: b It should not enter your mind /b to say this, b as it is written: “And it came to pass in the first month in the second year, on the first day of the month, that the Tabernacle was established” /b (Exodus 40:17), b and it is written: “And it came to pass in the second year, in the second month, /b on the twentieth day of the month, b that the cloud was taken up from over the Tabernacle of the testimony” /b (Numbers 10:11). It may be argued as follows: b From /b the fact b that when /b the Bible b speaks of Nisan, /b which is the first month, b it calls it “the second year,” and when it speaks of /b the following b Iyyar, /b which is the second month, b it /b also b calls it “the second year,” by inference, Rosh HaShana is not /b at the beginning of b Iyyar. /b Were it the case that the New Year begins in Iyyar, Nisan and the following Iyyar would not occur in the same year, as the year would have changed in Iyyar.,The Gemara asks further: b And say /b that the b New Year /b for this purpose b is /b in the third month, the month of b Sivan. /b The Gemara rejects this suggestion: b It should not enter your mind /b to say this, b as it is written: “In the third month, after the children of Israel were gone out of the land of Egypt, /b the same day they came into the wilderness of Sinai” (Exodus 19:1). b And if it is so /b that the New Year is the beginning of Sivan, the verse b should have /b said: b In the third month, in the second year after /b the children of Israel b were gone out /b of the land of Egypt, as a new year had started.,The Gemara continues: b But /b perhaps one could b say /b that the New Year for counting the Exodus is in the fourth month, the month of b Tammuz; or say /b that it is in the fifth month, the month of b Av; or say /b that it is in the twelfth month, the month of b Adar. /b There is no clear refutation that these months are not the New Year., b Rather, Rabbi Elazar said: /b It is b from here /b that it is derived that the years of a king’s rule are counted from Nisan, as it is stated: b “And he began to build in the second month, in the second, in the fourth year of his reign” /b (II Chronicles 3:2). b What is /b the meaning of the words b “the second”? Doesn’t it /b mean b second to the month from which /b Solomon’s b reign is counted? /b This is clear proof that the years of a king’s rule are counted from the first month, i.e., the month of Nisan., b Ravina strongly objects to this: /b Why not b say /b that the words “the second” are referring to b the second /b day b of the month? /b The Gemara answers: b If so, it should have explicitly stated: “On the second of the month,” /b as that is the formulation usually used in the Bible to refer to a specific day of the month.,The Gemara raises another objection: Why not b say /b that the words “the second” are referring to the second day b of the week? /b This argument is rejected for two reasons: b First, we have not found the second /b day b of the week /b ever being b written; /b nowhere does the Bible give the day of the week on which a particular event transpired. b And further, /b the verse b juxtaposes the second /b instance of the word b “second” to the first /b instance of the word b “second”: Just as the first “second” /b is referring to b a month, so too, the latter “second” /b is referring to b a month. /b ,It b is taught /b in a i baraita /i b in accordance with /b the opinion b of Rabbi Yoḥa: From where /b is it derived b that one counts /b the years of b kings’ /b reigns b only from /b the month of b Nisan? As it is stated: “And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, /b in the fourth year of Solomon’s reign over Israel, in the month Ziv, which is the second month, that he began to build the house of the Lord” (I Kings 6:1). b And it is written: “And Aaron the priest went up to Mount Hor at the commandment of the Lord, /b and died there, in the fortieth year after the children of Israel were come out of the land of Egypt, in the fifth month, on the first day of the month” (Numbers 33:38). b And it is /b later b written: “And it came to pass in the fortieth year, in the eleventh month, /b on the first of the month, that Moses spoke to the children of Israel” (Deuteronomy 1:3)., b And it is written: “After he had slain Sihon, /b the king of the Amorites, who dwelt in Heshbon” (Deuteronomy 1:4). b And it says: “And when the Canaanite, /b the king of Arad, who dwelt in the South, b heard” /b (Numbers 33:40). b And it says: “And all the congregation saw that Aaron was dead, /b and they wept for Aaron thirty days” (Numbers 20:29). b And it says: “And it came to pass in the first month in the second year, /b on the first day of the month, that the Tabernacle was established” (Exodus 40:17)., b And it says: “And it came to pass in the second year, in the second month, /b on the twentieth day of the month, that the cloud was taken up from off the Tabernacle of the testimony” (Numbers 10:11). b And it says: “In the third month, after the children of Israel were gone out /b of the land of Egypt, the same day they came into the wilderness of Sinai” (Exodus 19:1). b And it says: “And he began to build /b in the second month, in the second, in the fourth year of his reign” (II Chronicles 3:2). This list of verses summarizes Rabbi Yoḥa’s explanation.,§ b Rav Ḥisda said: They taught /b that the years of a king’s rule are counted from the first of Nisan b only with regard to the /b Jewish b kings of Israel, but /b the years of b the kings of the /b gentile b nations of the world are counted from Tishrei, as it is stated: “The words of Nehemiah, son of Hachaliah. And it came to pass in the month Kislev, in the twentieth year, /b as I was in Shushan the capital” (Nehemiah 1:1). b And it is written: “And it came to pass in the month Nisan, in the twentieth year of Artaxerxes /b the king, that wine was before him, and I took up the wine, and gave it to the king” (Nehemiah 2:1)., b From /b the fact b that when /b the Bible b speaks of /b the month of b Kislev it calls it the twentieth year, and when it speaks of /b the following b Nisan it /b also b calls it the twentieth year, by inference, /b the b New Year /b for gentile kings b does not /b begin in b Nisan. /b Were it the case that the New Year did begin in Nisan, Kislev and the following Nisan would not occur in the same year.,The Gemara raises an objection: b Granted, /b in b this /b second verse b it is explicitly stated /b that the count relates to the years b of Artaxerxes. But /b as for b that /b first verse, b from where /b is it known that the count relates to the years b of Artaxerxes? Perhaps /b |
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18. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sect, expulsion from Found in books: Schiffman (1983), Testimony and the Penal Code, 176| 9a. (דברים יד, כב) עשר תעשר עשר בשביל שתתעשר,אשכחיה ר' יוחנן לינוקא דריש לקיש אמר ליה אימא לי פסוקיך א"ל עשר תעשר א"ל ומאי עשר תעשר א"ל עשר בשביל שתתעשר אמר ליה מנא לך א"ל זיל נסי,אמר ליה ומי שרי לנסוייה להקב"ה והכתיב (דברים ו, טז) לא תנסו את ה' א"ל הכי אמר רבי הושעיא חוץ מזו שנאמר (מלאכי ג, י) הביאו את כל המעשר אל בית האוצר ויהי טרף בביתי ובחנוני נא בזאת אמר ה' צבאות אם לא אפתח לכם את ארובות השמים והריקותי לכם ברכה עד בלי די,מאי עד בלי די אמר רמי בר חמא אמר רב עד שיבלו שפתותיכם מלומר די א"ל אי הות מטי התם להאי פסוקא לא הוית צריכנא לך ולהושעיא רבך,ותו אשכחיה ר' יוחנן לינוקיה דריש לקיש דיתיב ואמר (משלי יט, ג) אולת אדם תסלף דרכו ועל ה' יזעף לבו,יתיב רבי יוחנן וקא מתמה אמר מי איכא מידי דכתיבי בכתובי דלא רמיזי באורייתא א"ל אטו הא מי לא רמיזי והכתיב (בראשית מב, כח) ויצא לבם ויחרדו איש אל אחיו לאמר מה זאת עשה אלהים לנו,דל עיניה וחזא ביה אתיא אימיה אפיקתיה אמרה ליה תא מקמיה דלא ליעבד לך כדעבד לאבוך,(א"ר יוחנן מטר בשביל יחיד פרנסה בשביל רבים מטר בשביל יחיד דכתיב (דברים כח, יב) יפתח ה' לך את אוצרו הטוב לתת מטר ארצך פרנסה בשביל רבים דכתיב (שמות טז, ד) הנני ממטיר לכם לחם,מיתיבי ר' יוסי בר' יהודה אומר שלשה פרנסים טובים עמדו לישראל אלו הן משה ואהרן ומרים וג' מתנות טובות ניתנו על ידם ואלו הן באר וענן ומן באר בזכות מרים עמוד ענן בזכות אהרן מן בזכות משה מתה מרים נסתלק הבאר שנאמר (במדבר כ, א) ותמת שם מרים וכתיב בתריה ולא היה מים לעדה וחזרה בזכות שניהן,מת אהרן נסתלקו ענני כבוד שנאמר (במדבר כא, א) וישמע הכנעני מלך ערד מה שמועה שמע שמע שמת אהרן ונסתלקו ענני כבוד וכסבור ניתנה לו רשות להלחם בישראל והיינו דכתיב (במדבר כ, כט) ויראו כל העדה כי גוע אהרן,אמר ר' אבהו אל תקרי ויראו אלא וייראו כדדריש ר"ל דאר"ל כי משמש בארבע לשונות אי דלמא אלא דהא,חזרו שניהם בזכות משה מת משה נסתלקו כולן שנאמר (זכריה יא, ח) ואכחיד את שלשת הרועים בירח אחד וכי בירח אחד מתו והלא מרים מתה בניסן ואהרן באב ומשה באדר אלא מלמד שנתבטלו ג' מתנות טובות שנתנו על ידן ונסתלקו כולן בירח אחד,אלמא אשכחן פרנסה בשביל יחיד שאני משה כיון דלרבים הוא בעי כרבים דמי,רב הונא בר מנוח ורב שמואל בר אידי ורב חייא מווסתניא הוו שכיחי קמיה דרבא כי נח נפשיה דרבא אתו לקמיה דרב פפא כל אימת דהוה אמר להו שמעתא ולא הוה מסתברא להו הוו מרמזי אהדדי חלש דעתיה | 9a. b “A tithe shall you tithe [ i te’aser /i ]” /b (Deuteronomy 14:22)? This phrase can be interpreted homiletically: b Take a tithe [ i asser /i ] so that you will become wealthy [ i titasher /i ], /b in the merit of the mitzva., b Rabbi Yoḥa found /b the b young son of Reish Lakish. He said to /b the boy: b Recite to me your verse, /b i.e., the verse you studied today in school. The boy b said to him: “A tithe shall you tithe.” /b The boy further b said to /b Rabbi Yoḥa: b But /b what is the meaning of this phrase: b “A tithe shall you tithe”? /b Rabbi Yoḥa b said to him: /b The verse means: b Take a tithe so that you will become wealthy. /b The boy b said to /b Rabbi Yoḥa: b From where do you /b derive that this is so? Rabbi Yoḥa b said to him: Go /b and b test /b it.,The boy b said to him: And is it permitted to test the Holy One, Blessed be He? But isn’t it written: “You shall not test the Lord your God” /b (Deuteronomy 6:16)? Rabbi Yoḥa b said to /b the boy that b Rabbi Hoshaya said as follows: /b It is prohibited to test God in any way, b except in this /b case of tithes, b as it is stated: “Bring the whole tithe into the storeroom, that there may be food in My house, and test Me now by this, said the Lord of hosts, if I will not open for you the windows of heaven, and pour out for you a blessing that there shall be more than sufficiency” /b (Malachi 3:10).,In relation to the above verse, the Gemara asks: b What /b is the meaning of the phrase: b “That there shall be more than sufficiency [ i ad beli dai /i ]”? Rami bar Ḥama said /b that b Rav said: /b It means that the abundance will be so great b that your lips will be worn out [ i yivlu /i ], /b similar to the word i beli /i , b from saying enough [ i dai /i ]. /b Returning to the above incident, the Gemara adds that the boy b said to /b Rabbi Yoḥa: Your claim appears explicitly in a verse. b If I had arrived there, /b at this verse, b I would not have needed you or Hoshaya your teacher, /b as I could have understood it on my own.,The Gemara relates another story about the precociousness of this child. b And furthermore, /b on a different occasion b Rabbi Yoḥa found /b the b young son of Reish Lakish, when he was sitting /b and studying b and /b he was b reciting /b the verse: b “The foolishness of man perverts his way, and his heart frets against the Lord” /b (Proverbs 19:3). This verse means that when someone sins and every manner of mishap befalls him, he complains and wonders why these things are happening to him., b Rabbi Yoḥa sat down and wondered /b aloud about this verse, b saying: Is there anything that is written in the Writings that is not alluded to in the Torah /b at all? I cannot think of any hint of this idea in the Torah itself. The child b said to him: Is that to say /b that b this /b idea is really b not alluded to /b in the Torah? b But isn’t it written, /b with regard to Joseph’s brothers: b “And their heart failed them and they turned trembling to one to another, saying: What is this that God has done to us?” /b (Genesis 42:28). This verse exemplifies the notion that when one sins and encounters troubles, he wonders why it is happening to him.,Impressed by the youth’s wisdom, Rabbi Yoḥa b raised his eyes and stared at the boy. /b At this point, the boy’s b mother came and took him away, saying to him: Come away from /b Rabbi Yoḥa, b so that he does not do to you as he did to your father. /b Reish Lakish, the boy’s father, died during a heated dispute with Rabbi Yoḥa over a Torah matter. The argument ended with an offended look from Rabbi Yoḥa which caused Reish Lakish’s death, and the boy’s mother was afraid that her son might suffer the same fate.,§ After this brief digression, the Gemara turns to the fifth in the series of statements by Rabbi Yoḥa concerning rain. b Rabbi Yoḥa said: Rain /b falls even b for the sake of an individual, /b in response to the petition of a single person in need of rain, whereas a blessing of b sustece /b comes only b for the sake of many. Rain /b falls even b for the sake of an individual, as it is written: “The Lord will open for you His good treasure, /b the heavens, b to give the rain of your land” /b (Deuteronomy 28:12). The fact that this verse is written in the second person singular demonstrates that rain can fall even for the sake of an individual. Rabbi Yoḥa further proves that b sustece /b comes b for the sake of many, as it is written: “Behold I will cause to rain bread from the heavens for you” /b (Exodus 16:4). Here, God is referring to the people in the plural form.,The Gemara b raises an objection /b from a i baraita /i : b Rabbi Yosei, son of Rabbi Yehuda, says: Three good sustainers rose up for the Jewish people /b during the exodus from Egypt, and b they are: Moses, Aaron and Miriam. And three good gifts were given /b from Heaven b through their agency, and these are they: /b The b well /b of water, the pillar of b cloud, and /b the b manna. /b He elaborates: The b well /b was given to the Jewish people b in the merit of Miriam; /b the b pillar of cloud /b was b in the merit of Aaron; /b and the b manna in the merit of Moses. /b When b Miriam died /b the b well disappeared, as it is stated: “And Miriam died there” /b (Numbers 20:1), b and it says thereafter /b in the next verse: b “And there was no water for the congregation” /b (Numbers 20:2). b But /b the well b returned in the merit of both /b Moses and Aaron.,When b Aaron died /b the b clouds of glory disappeared, as it is stated: “And the Canaanite, the king of Arad heard” /b (Numbers 33:40). b What report did he hear? He heard that Aaron had died and the clouds of glory had disappeared, and he thought that /b the Jewish people were no longer protected by Heaven and therefore b he had been given permission to go to war against the Jewish people. And this /b disappearance of the clouds b is /b the meaning of that b which is written: “And all the congregation saw that [ i ki /i ] Aaron was dead” /b (Numbers 20:29)., b Rabbi Abbahu said: Do not read /b the verse as: b “And they saw [ i va’yiru /i ]”; rather, /b read it as: b And they were seen [ i va’yera’u /i ], /b as the clouds which had concealed the Jewish people were temporarily removed. This is b as Reish Lakish taught. As Reish Lakish said: /b The term b i ki /i /b actually b has /b at least b four /b distinct b meanings: If; perhaps; but; because, /b or that. According to this interpretation, the verse would be rendered: And all the congregation was seen, because [ i ki /i ] Aaron was dead.,The i baraita /i continues: b Both /b the well and the clouds of glory b returned in the merit of Moses. /b However, when b Moses died all of them disappeared. As it is stated: “And I cut off the three shepherds in one month” /b (Zechariah 11:8). b But did /b the three shepherds really b die in one month? Didn’t Miriam die in /b the month of b Nisan, and Aaron in Av and Moses in Adar? Rather, /b this verse b teaches /b us b that /b with the death of Moses the b three good gifts that were given through their agency were annulled, and /b all three gifts b disappeared in one month, /b which made it seem as though all three leaders had died at the same time.,The Gemara explains the difficulty from this i baraita /i . b Apparently, we find /b that b sustece /b can come b for the sake of an individual, /b as the i baraita /i states that sustece in the form of manna came for the sake of Moses. The Gemara answers: b Moses is different, since he requested /b the manna b for many, /b and therefore he was considered b like many, /b not as an individual.,The Gemara relates a story concerning the aforementioned verse from Zechariah. b Rav Huna bar Manoaḥ, Rav Shmuel bar Idi, and Rav Ḥiyya from Vastanya were /b often b found before Rava, /b as they were among his most distinguished students. b When Rava died, they came before Rav Pappa /b to learn from him. However, as also they were great Sages, b whenever Rav Pappa would say a i halakha /i that did not /b sound b reasonable to them, they would gesture to each other /b that Rav Pappa was not equal in stature to Rava. Rav Pappa b was offended /b by their behavior. |
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19. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sect, expulsion from Found in books: Schiffman (1983), Testimony and the Penal Code, 176| 90a. והלכתא מותרת לשניהם:, big strongמתני׳ /strong /big בית שמאי אומרים לא יגרש אדם את אשתו אלא אם כן מצא בה דבר ערוה שנאמר (דברים כד, א) כי מצא בה ערות דבר,ובית הלל אומרים אפילו הקדיחה תבשילו שנאמר כי מצא בה ערות דבר,ר' עקיבא אומר אפי' מצא אחרת נאה הימנה שנאמר (דברים כד, א) והיה אם לא תמצא חן בעיניו:, big strongגמ׳ /strong /big תניא אמרו בית הלל לבית שמאי והלא כבר נאמר דבר אמרו להם ב"ש והלא כבר נאמר ערות,אמרו להם ב"ה אם נאמר ערות ולא נאמר דבר הייתי אומר משום ערוה תצא משום דבר לא תצא לכך נאמר דבר ואילו נאמר דבר ולא נאמר ערות הייתי אומר משום דבר תנשא לאחר ומשום ערוה לא תנשא לאחר לכך נאמר ערות,וב"ש האי דבר מאי עבדי ליה נאמר כאן דבר ונאמר להלן דבר (דברים יט, טו) על פי שני עדים או על פי שלשה עדים יקום דבר מה להלן בשני עדים אף כאן בשני עדים,וב"ה מי כתיב ערוה בדבר וב"ש מי כתיב או ערוה או דבר,וב"ה להכי כתיב ערות דבר דמשמע הכי ומשמע הכי:,ר"ע אומר אפי' מצא אחרת: במאי קא מיפלגי בדר"ל דאמר ריש לקיש כי משמש בד' לשונות אי דלמא אלא דהא,ב"ש סברי [והיה אם לא תמצא חן בעיניו] כי מצא בה ערות דבר דהא מצא בה ערות דבר ור"ע סבר כי מצא בה ערות דבר אי נמי מצא בה ערות דבר,אמר ליה רב פפא לרבא לא מצא בה לא ערוה ולא דבר מהו,א"ל מדגלי רחמנא גבי אונס (דברים כב, יט) לא יוכל לשלחה כל ימיו כל ימיו בעמוד והחזיר קאי התם הוא דגלי רחמנא אבל הכא מאי דעבד עבד,א"ל רב משרשיא לרבא אם לבו לגרשה והיא יושבת תחתיו ומשמשתו מהו קרי עליה (משלי ג, כט) אל תחרש על רעך רעה והוא יושב לבטח אתך,תניא היה רבי מאיר אומר כשם שהדעות במאכל כך דעות בנשים יש לך אדם שזבוב נופל לתוך כוסו וזורקו ואינו שותהו וזו היא מדת פפוס בן יהודה שהיה נועל בפני אשתו ויוצא,ויש לך אדם שזבוב נופל לתוך כוסו וזורקו ושותהו וזו היא מדת כל אדם שמדברת עם אחיה וקרוביה ומניחה,ויש לך אדם שזבוב נופל לתוך תמחוי מוצצו ואוכלו זו היא מדת אדם רע שרואה את אשתו יוצאה וראשה פרוע וטווה בשוק | 90a. b And the i halakha /i /b is that b she is permitted to both of them. /b , strong MISHNA: /strong b Beit Shammai say: A man may not divorce his wife unless he finds /b out b about her /b having engaged in b a matter of forbidden sexual intercourse [ i devar erva /i ], /b i.e., she committed adultery or is suspected of doing so, b as it is stated: “Because he has found some unseemly matter [ i ervat davar /i ] in her, /b and he writes her a scroll of severance” (Deuteronomy 24:1)., b And Beit Hillel say: /b He may divorce her b even /b due to a minor issue, e.g., because b she burned /b or over-salted b his dish, as it is stated: “Because he has found some unseemly matter in her,” /b meaning that he found any type of shortcoming in her., b Rabbi Akiva says: /b He may divorce her b even /b if b he found another woman /b who is b better looking than her /b and wishes to marry her, b as it is stated /b in that verse: b “And it comes to pass, if she finds no favor in his eyes” /b (Deuteronomy 24:1)., strong GEMARA: /strong It b is taught /b in a i baraita /i that b Beit Hillel said to Beit Shammai: But isn’t /b the word b “matter” already stated /b in the verse, indicating that any disadvantageous matter is a legitimate reason for divorce? b Beit Shammai said to them: But isn’t /b the word b “unseemly [ i ervat /i ]” already stated? /b , b Beit Hillel said to them: If /b the word b “unseemly” had been stated and /b the word b “matter” had not been stated, I would have said /b that a wife b should leave /b her husband b due to forbidden sexual intercourse, /b but b she should not /b have to b leave /b him b due to /b any other b matter. Therefore, /b the word b “matter” is stated. And if /b the word b “matter” had been stated and /b the word b “unseemly” had not been stated, I would have said /b that if he divorced her merely b due to /b a disadvantageous b matter she may marry another /b man, as the Torah continues: “And she departs out of his house, and goes and becomes another man’s wife” (Deuteronomy 24:2). b But /b if she was divorced b due to /b her engaging in b forbidden sexual intercourse, she may not marry another /b man, as she is prohibited from remarrying. b Therefore, /b the word b “unseemly” is stated, /b indicating that even a wife who is divorced due to adultery is permitted to remarry.,The Gemara asks: b And what do Beit Shammai do with this /b word b “matter”? /b How do they interpret it? It seems superfluous, as in their opinion the verse refers specifically to a wife who engaged in forbidden sexual intercourse. The Gemara answers: The word b “matter” is stated here, /b with regard to divorce, b and /b the word b “matter” is stated there, /b with regard to testimony: b “At the mouth of two witnesses, or at the mouth of three witnesses, a matter shall be established” /b (Deuteronomy 19:15). b Just as there, /b it is stated that a matter is established only b through two witnesses, so too here, /b a matter of forbidden sexual intercourse justifies divorce only if it is established b through two witnesses. /b , b And Beit Hillel /b would respond to this analogy in the following manner: b Is it written: /b Because he has found something b unseemly in a matter [ i erva bedavar /i ], /b indicating that it was established through the testimony of two witnesses that she engaged in adultery? b And Beit Shammai /b would respond to Beit Hillel’s interpretation as follows: b Is it written: /b Because he has found b either /b something b unseemly or /b another b matter i [o erva o davar /i ], /b in accordance with Beit Hillel’s understanding?, b And Beit Hillel /b would respond that b for this /b reason the expression b “some unseemly matter [ i ervat davar /i ]” is written, as it indicates that /b interpretation, i.e., that a husband is not obligated to divorce his wife unless there are two witnesses to her having engaged in forbidden sexual intercourse, b and it /b also b indicates this /b interpretation, i.e., that he may divorce her due to any deficiency, be it adultery or any other shortcoming.,§ It is stated in the mishna that b Rabbi Akiva says: /b He may divorce her b even /b if b he found another woman /b who is better looking than her. b With regard to what do they disagree? /b They disagree b with regard to /b the application of b Reish Lakish’s /b statement, b as Reish Lakish said /b that the term b i ki /i /b actually b has /b at least b four /b distinct b meanings: If, perhaps, rather, /b and b because. /b , b Beit Shammai hold /b that the verse b “And it comes to pass, if she finds no favor in his eyes, because [ i ki /i ] he has found some unseemly matter in her” /b means that she did not find favor in his eyes b due to /b the fact that b he has found some unseemly matter in her. And Rabbi Akiva holds /b that the phrase b “because [ i ki /i ] he has found some unseemly matter in her” /b means: b Or if he has found some unseemly matter in her. /b ,§ b Rav Pappa said to Rava: /b According to Beit Hillel, if the husband b found about her neither forbidden sexual intercourse nor /b any other b matter, /b but divorced her anyway, b what is /b the i halakha /i ? Is the divorce valid?,Rava b said to him /b that the answer can be derived b from what the Merciful One reveals /b in the Torah b with regard to a rapist: “He may not send her away all his days” /b (Deuteronomy 22:29), indicating that even if he divorces the woman whom he raped and was subsequently commanded to marry, b all his days he stands /b commanded b to arise and remarry /b her as his wife. Evidently, b specifically there /b the husband is obligated to remarry his divorcée, b as the Merciful One reveals /b as much. b But here, what he did, he did. /b , b Rav Mesharshiyya said to Rava: If he intends to divorce her and she is living with him and serving him, what is /b the i halakha /i ? Rava b read /b the following verse b about /b such a person: b “Devise not evil against your neighbor, seeing he dwells securely by you” /b (Proverbs 3:29).,§ It b is taught /b in a i baraita /i ( i Tosefta /i , i Sota /i 5:9) that b Rabbi Meir would say: Just as there are /b different b attitudes with regard to food, so too, there are /b different b attitudes with regard to women. /b With regard to food, b you have a person who, /b when b a fly falls into his cup, he throws out /b the wine with the fly b and does not drink it. And this is /b comparable to b the demeanor of Pappos ben Yehuda /b with regard to his wife, b as he would lock /b the door b before his wife and leave /b so that she would not see any other man., b And you have a person who, /b when b a fly falls into his cup, he throws out /b the fly b and drinks /b the wine. b And this is /b comparable to b the demeanor of any /b common b man, whose /b wife b speaks with her siblings and relatives, and he lets her /b do so., b And you have a man who, /b when b a fly falls into /b his b serving bowl, he sucks /b the fly b and eats /b the food. b This is the demeanor of a bad man, who sees his wife going out /b into the street b with her head uncovered, and spinning in the marketplace /b immodestly, |
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