(טו) וַיְדַבֵּ֥ר אֱלֹקִ֖ים אֶל־נֹ֥חַ לֵאמֹֽר׃ (טז) צֵ֖א מִן־הַתֵּבָ֑ה אַתָּ֕ה וְאִשְׁתְּךָ֛ וּבָנֶ֥יךָ וּנְשֵֽׁי־בָנֶ֖יךָ אִתָּֽךְ׃ (יז) כָּל־הַחַיָּ֨ה אֲשֶֽׁר־אִתְּךָ֜ מִכָּל־בָּשָׂ֗ר בָּע֧וֹף וּבַבְּהֵמָ֛ה וּבְכָל־הָרֶ֛מֶשׂ הָרֹמֵ֥שׂ עַל־הָאָ֖רֶץ הוצא [הַיְצֵ֣א] אִתָּ֑ךְ וְשָֽׁרְצ֣וּ בָאָ֔רֶץ וּפָר֥וּ וְרָב֖וּ עַל־הָאָֽרֶץ׃ (יח) וַיֵּ֖צֵא־נֹ֑חַ וּבָנָ֛יו וְאִשְׁתּ֥וֹ וּנְשֵֽׁי־בָנָ֖יו אִתּֽוֹ׃
(15) God spoke to Noah, saying, (16) “Come out of the ark, together with your wife, your sons, and your sons’ wives. (17) Bring out with you every living thing of all flesh that is with you: birds, animals, and everything that creeps on earth; and let them swarm on the earth and be fertile and increase on earth.” (18) So Noah came out, together with his sons, his wife, and his sons’ wives.
(ח) ה֘וֹצִ֤יאָה מִמַּסְגֵּ֨ר ׀ נַפְשִׁי֮ לְהוֹד֪וֹת אֶת־שְׁ֫מֶ֥ךָ בִּ֭י יַכְתִּ֣רוּ צַדִּיקִ֑ים כִּ֖י תִגְמֹ֣ל עָלָֽי׃
(8) Free me from prison, that I may praise Your name. The righteous shall glory in me for Your gracious dealings with me.
(ה) יקוק צַדִּ֪יק יִ֫בְחָ֥ן וְ֭רָשָׁע וְאֹהֵ֣ב חָמָ֑ס שָֽׂנְאָ֥ה נַפְשֽׁוֹ׃
(5) The LORD seeks out the righteous man, but loathes the wicked one who loves injustice.
(יג) בְּפֶ֣שַׁע שְׂ֭פָתַיִם מוֹקֵ֣שׁ רָ֑ע וַיֵּצֵ֖א מִצָּרָ֣ה צַדִּֽיק׃
(13) Sinful speech is a trap for the evil man, But the righteous escapes from trouble.
(ד) אִם־ר֤וּחַ הַמּוֹשֵׁל֙ תַּעֲלֶ֣ה עָלֶ֔יךָ מְקוֹמְךָ֖ אַל־תַּנַּ֑ח כִּ֣י מַרְפֵּ֔א יַנִּ֖יחַ חֲטָאִ֥ים גְּדוֹלִֽים׃
(4) If the wrath of a lord flares up against you, don’t give up your post; for when wrath abates, grave offenses are pardoned.
(יט) הַֽחָכְמָ֖ה תָּעֹ֣ז לֶחָכָ֑ם מֵֽעֲשָׂרָה֙ שַׁלִּיטִ֔ים אֲשֶׁ֥ר הָי֖וּ בָּעִֽיר׃
(19) Wisdom is more of a stronghold to a wise man than ten magnates that a city may contain.
(א) לַכֹּ֖ל זְמָ֑ן וְעֵ֥ת לְכָל־חֵ֖פֶץ תַּ֥חַת הַשָּׁמָֽיִם׃ (ס)
(1) A season is set for everything, a time for every experience under heaven:
(יז) כָּל־הַחַיָּ֨ה אֲשֶֽׁר־אִתְּךָ֜ מִכָּל־בָּשָׂ֗ר בָּע֧וֹף וּבַבְּהֵמָ֛ה וּבְכָל־הָרֶ֛מֶשׂ הָרֹמֵ֥שׂ עַל־הָאָ֖רֶץ הוצא [הַיְצֵ֣א] אִתָּ֑ךְ וְשָֽׁרְצ֣וּ בָאָ֔רֶץ וּפָר֥וּ וְרָב֖וּ עַל־הָאָֽרֶץ׃
(17) Bring out with you every living thing of all flesh that is with you: birds, animals, and everything that creeps on earth; and let them swarm on the earth and be fertile and increase on earth.”
http://www.jewishencyclopedia.com/articles/11915-parnas
PARNAS (colloquially pronounced parnes):
By: Cyrus Adler, Gotthard Deutsch
Table of Contents
Neo-Hebraic word designating the president or the trustee of a congregation. It is found in the Targum as the equivalent of words which are interpreted as "steward" (see Isa. xxii. 15; Zech. xi. 3), and it is frequently met with in Talmudic literature. Mussafia (in "Musaf he-'Aruk," s.v.) derives it from the Greek, thinking evidently of either πρόνηος, which may be a synonym of ἄρχων τῆς συναγωγῆς = "ruler of the synagogue" (Luke viii. 41), or of πρόνοιος = "one who provides." Kohut ("Aruch Completum," s.v.) suggests πύρνος.
In Talmudic Times.
In Talmudic sources the parnas is evidently both the religious leader and the administrator of the community. The clearest statement is the following: "Who is a scholar, worthy of being appointed as parnas of the congregation? He who is asked about a law from any source—even if it were from the tractate of Kallah—and who answers" (Shab. 114a). Similarly the Talmud speaks of privileges conceded to the sons of scholars who were appointed as parnasim of the congregation (Hor. 13b; Shulḥan 'Aruk, Yoreh De'ah, 244, 17). In the same sense are to be understood passages like Ta'an. 9a, where Moses, Aaron, and Miriam are mentioned as ideal parnasim, and Yoma 86b, where Moses and David are similarly cited. The report that R. Akiba had been appointed parnas of the congregation (Yer. Peah 21a), even if legendary, shows that at the time when this story was recorded it was customary to elect a prominent scholar as leader of the congregation. This must have been the rule down to the fifteenth century; for the signatories to the charter given to the Jews of Speyer in 1090, Judah ben Kalonymus, David ben Meshullam, and Moses ben Jekuthiel ("Zeitschrift für Geschichte der Juden in Deutschland," i. 128), are in all likelihood identical with the authors of piyyuṭim. The signatures of the rabbis to the documents in the "Judenschreinsbuch" attesting congregational transactions, the designation of the recognized congregational representative as "bishop of the Jews," "rabbino mor," etc., as well as the Oriental custom of combining the leadership in religious with that in secular matters, would prove that the parnas was a rabbinical scholar placed in charge of the congregational affairs.
The meagerness of the sources on the constitution of congregations renders it very difficult to accurately specify the rights and the duties of the parnas. He was most likely appointed as such in olden times by the nasi (Yer. Yeb. 12a; Grätz, "Gesch." 3d ed., iv. 197; Weiss, "Dor," iii. 95 et seq.), receiving a diploma, "iggeret reshut" (Ḥag. iii. 3; see Tos. Yom-Ṭob; Ḥag. 18b; and Rashi and R. Nissim ad loc.); this seems to be proved by the expression (Ḳid. 70a). At the same time this appointment was in some way ratified by the people (Ber. 55a). Larger congregations as early as Talmudic times were administered by a board of parnasim; this appears not only from the comparison with Moses, Aaron, and Miriam, already quoted (Ta'an. 9a), but more clearly from the law that two brothers might not hold the office of parnas (Yer. Peah 21a), which presupposes that they would have to officiate at the same time. Among the privileges accorded to the parnas it is mentioned that he is called to the Torah after the Kohen and Levi, which means the first after those of priestly rank (Giṭ. 60a; Shulḥan 'Aruk, Oraḥ Ḥayyim, 136). It would also appearthat a parnas received a salary; for in the name of Samuel it is stated as a law that as soon as one has been appointed parnas he must not perform any labor in the presence of three people (i.e., publicly; Ḳid. 70a; Shulḥan 'Aruk, Ḥoshen Mishpaṭ, 8, 5), and further: "A man appointed parnas will soon become rich" (Yoma 22b). The names of the parnasim were mentioned in the prayers (Ket. 8a).
Intrigues for the appointment of parnasim were far from rare; and often an unworthy man used his office to gratify his vanity and to acquire material advantages. So the Talmud says: "A parnas who leads his congregation gently [on earth] will be privileged to lead it in the future world" (Sanh. 92a), while another passage says that God weeps over a parnas who rules haughtily (Ḥag. 5b), and that such a man is unbearable (Pes. 113b). As a type of this character R. Gamaliel is presented, to whom R. Joshua says: "Wo unto the generation whose parnas thou art!" (Ber. 28a). In this sense has the Talmud to be understood when it says: "No one is appointed parnas of the congregation unless a box full of creeping things hangs on his back" (Yoma 22b). The meaning of this metaphor seems to be that only an unscrupulous man can succeed in congregational politics—a thought paralleled by the saying: "The kingdom of Saul could not last, because it had no faults." The statement, "A generation is the reflex of its leader [parnas]; the leader, the reflex of his generation" ('Ar. 17a), is evidently also an expression of disgust at the success of unworthy leaders.
In Modern Times.
With the sixteenth century a change in the condition of congregational offices seems to have taken place. The rabbi confined his activity to teaching and to the rendering of decisions on religious questions, while the administration of the congregation was in the hands of a board of parnasim, whose president especially was called the parnas. The first to mention this change is Solomon Luria (d. 1573), who says that the law, referred to above, prohibiting the parnas from performing any labor publicly does not refer to the parnasim of modern times, who are only administrative officers, but to rabbinical scholars ("Yam shel Shelomoh"; Ḳid. iv. 4), while in Tos. Ḳid. 70a this distinction is not yet made. About the same time the expression "parnase ha-medinah" (= "trustees of the province") is met with (Moses Isserles, Responsa, Nos. 63, 64, 73; Jew. Encyc. iv. 305a, s.v. Council of Four Lands). It is from the same time onward that this expression, often in the pleonastic form "parnas u-manhig," is encountered in the cemetery of Frankfort. In such cities it was a title to nobility if one counted a parnas among his ancestors. Thus David Grünhut speaks of his parnasim ancestors on the title-page of his "Ṭob Ro'i" (Frankfort-on-the-Main, 1712; Maggid, "Zur Gesch. der Günzburge," p. 166, St. Petersburg, 1899).
The arrogance of the parnasim is often a subject of complaint. Moses Ḥagiz fiercely denounces those who think that they owe the respect due to Talmudic scholars only to the local rabbi, as if the appointment of the rabbi due to the whim of parnasim, who are elected merely because of their wealth, could add anything to the worth of a scholar (Ḥagiz, "Leḳeṭ ha-Ḳemaḥ," section on Yoreh De'ah, 103a; "Paḥad Yiẓḥaḳ," s.v. "Talmid Ḥakam," p. 44a). Of internal strife in the congregation of Hamburg occasioned by elections to the office of parnas, Glückel von Hameln gives a vivid description (Kaufmann, "Die Memoiren der Glückel von Hameln," p. 32, Frankfort-on-the-Main, 1896). Serious trouble in Amsterdam is reported as arising from dissensions among the parnasim in the first half of the eighteenth century ("Allg. Zeit. des Jud." 1867, pp. 896, 933; Jew. Encyc. i. 541, s.v. Amsterdam). Very often in such cases the aid of the secular authorities was invoked, although such an appeal had often been severely condemned since medieval times (Grätz, l.c. vi. 181; Buber, "Anshe Shem," p. 66, Cracow, 1895). The mode of electing the parnas, his rights, and his duties were not regulated by law, but by local custom, which was only in rare instances written down in Taḳḳanot. Isaac ben Sheshet (Responsa, No. 476) declines to give a decision on such a question, because it should be decided by local tradition. Still it may be considered as a general rule (see Samuel of Modena, Responsa on Yoreh De'ah, 118) that the parnasim have the right to interpret the "ascamot" (see Ascama), but may not alter them.
From the end of the eighteenth century, and more especially from the beginning of the nineteenth, the various governments gave constitutions to their Jewish congregations, or the latter adopted such constitutions of their own accord. Through these constitutions, which were drafted in the language of the country, the Hebrew names for congregational offices began to disappear, and with them the title of parnas, although it is still used colloquially, and in some congregations officially.
PARNAS (colloquially pronounced parnes):
By: Cyrus Adler, Gotthard Deutsch
Table of Contents
Neo-Hebraic word designating the president or the trustee of a congregation. It is found in the Targum as the equivalent of words which are interpreted as "steward" (see Isa. xxii. 15; Zech. xi. 3), and it is frequently met with in Talmudic literature. Mussafia (in "Musaf he-'Aruk," s.v.) derives it from the Greek, thinking evidently of either πρόνηος, which may be a synonym of ἄρχων τῆς συναγωγῆς = "ruler of the synagogue" (Luke viii. 41), or of πρόνοιος = "one who provides." Kohut ("Aruch Completum," s.v.) suggests πύρνος.
In Talmudic Times.
In Talmudic sources the parnas is evidently both the religious leader and the administrator of the community. The clearest statement is the following: "Who is a scholar, worthy of being appointed as parnas of the congregation? He who is asked about a law from any source—even if it were from the tractate of Kallah—and who answers" (Shab. 114a). Similarly the Talmud speaks of privileges conceded to the sons of scholars who were appointed as parnasim of the congregation (Hor. 13b; Shulḥan 'Aruk, Yoreh De'ah, 244, 17). In the same sense are to be understood passages like Ta'an. 9a, where Moses, Aaron, and Miriam are mentioned as ideal parnasim, and Yoma 86b, where Moses and David are similarly cited. The report that R. Akiba had been appointed parnas of the congregation (Yer. Peah 21a), even if legendary, shows that at the time when this story was recorded it was customary to elect a prominent scholar as leader of the congregation. This must have been the rule down to the fifteenth century; for the signatories to the charter given to the Jews of Speyer in 1090, Judah ben Kalonymus, David ben Meshullam, and Moses ben Jekuthiel ("Zeitschrift für Geschichte der Juden in Deutschland," i. 128), are in all likelihood identical with the authors of piyyuṭim. The signatures of the rabbis to the documents in the "Judenschreinsbuch" attesting congregational transactions, the designation of the recognized congregational representative as "bishop of the Jews," "rabbino mor," etc., as well as the Oriental custom of combining the leadership in religious with that in secular matters, would prove that the parnas was a rabbinical scholar placed in charge of the congregational affairs.
The meagerness of the sources on the constitution of congregations renders it very difficult to accurately specify the rights and the duties of the parnas. He was most likely appointed as such in olden times by the nasi (Yer. Yeb. 12a; Grätz, "Gesch." 3d ed., iv. 197; Weiss, "Dor," iii. 95 et seq.), receiving a diploma, "iggeret reshut" (Ḥag. iii. 3; see Tos. Yom-Ṭob; Ḥag. 18b; and Rashi and R. Nissim ad loc.); this seems to be proved by the expression (Ḳid. 70a). At the same time this appointment was in some way ratified by the people (Ber. 55a). Larger congregations as early as Talmudic times were administered by a board of parnasim; this appears not only from the comparison with Moses, Aaron, and Miriam, already quoted (Ta'an. 9a), but more clearly from the law that two brothers might not hold the office of parnas (Yer. Peah 21a), which presupposes that they would have to officiate at the same time. Among the privileges accorded to the parnas it is mentioned that he is called to the Torah after the Kohen and Levi, which means the first after those of priestly rank (Giṭ. 60a; Shulḥan 'Aruk, Oraḥ Ḥayyim, 136). It would also appearthat a parnas received a salary; for in the name of Samuel it is stated as a law that as soon as one has been appointed parnas he must not perform any labor in the presence of three people (i.e., publicly; Ḳid. 70a; Shulḥan 'Aruk, Ḥoshen Mishpaṭ, 8, 5), and further: "A man appointed parnas will soon become rich" (Yoma 22b). The names of the parnasim were mentioned in the prayers (Ket. 8a).
Intrigues for the appointment of parnasim were far from rare; and often an unworthy man used his office to gratify his vanity and to acquire material advantages. So the Talmud says: "A parnas who leads his congregation gently [on earth] will be privileged to lead it in the future world" (Sanh. 92a), while another passage says that God weeps over a parnas who rules haughtily (Ḥag. 5b), and that such a man is unbearable (Pes. 113b). As a type of this character R. Gamaliel is presented, to whom R. Joshua says: "Wo unto the generation whose parnas thou art!" (Ber. 28a). In this sense has the Talmud to be understood when it says: "No one is appointed parnas of the congregation unless a box full of creeping things hangs on his back" (Yoma 22b). The meaning of this metaphor seems to be that only an unscrupulous man can succeed in congregational politics—a thought paralleled by the saying: "The kingdom of Saul could not last, because it had no faults." The statement, "A generation is the reflex of its leader [parnas]; the leader, the reflex of his generation" ('Ar. 17a), is evidently also an expression of disgust at the success of unworthy leaders.
In Modern Times.
With the sixteenth century a change in the condition of congregational offices seems to have taken place. The rabbi confined his activity to teaching and to the rendering of decisions on religious questions, while the administration of the congregation was in the hands of a board of parnasim, whose president especially was called the parnas. The first to mention this change is Solomon Luria (d. 1573), who says that the law, referred to above, prohibiting the parnas from performing any labor publicly does not refer to the parnasim of modern times, who are only administrative officers, but to rabbinical scholars ("Yam shel Shelomoh"; Ḳid. iv. 4), while in Tos. Ḳid. 70a this distinction is not yet made. About the same time the expression "parnase ha-medinah" (= "trustees of the province") is met with (Moses Isserles, Responsa, Nos. 63, 64, 73; Jew. Encyc. iv. 305a, s.v. Council of Four Lands). It is from the same time onward that this expression, often in the pleonastic form "parnas u-manhig," is encountered in the cemetery of Frankfort. In such cities it was a title to nobility if one counted a parnas among his ancestors. Thus David Grünhut speaks of his parnasim ancestors on the title-page of his "Ṭob Ro'i" (Frankfort-on-the-Main, 1712; Maggid, "Zur Gesch. der Günzburge," p. 166, St. Petersburg, 1899).
The arrogance of the parnasim is often a subject of complaint. Moses Ḥagiz fiercely denounces those who think that they owe the respect due to Talmudic scholars only to the local rabbi, as if the appointment of the rabbi due to the whim of parnasim, who are elected merely because of their wealth, could add anything to the worth of a scholar (Ḥagiz, "Leḳeṭ ha-Ḳemaḥ," section on Yoreh De'ah, 103a; "Paḥad Yiẓḥaḳ," s.v. "Talmid Ḥakam," p. 44a). Of internal strife in the congregation of Hamburg occasioned by elections to the office of parnas, Glückel von Hameln gives a vivid description (Kaufmann, "Die Memoiren der Glückel von Hameln," p. 32, Frankfort-on-the-Main, 1896). Serious trouble in Amsterdam is reported as arising from dissensions among the parnasim in the first half of the eighteenth century ("Allg. Zeit. des Jud." 1867, pp. 896, 933; Jew. Encyc. i. 541, s.v. Amsterdam). Very often in such cases the aid of the secular authorities was invoked, although such an appeal had often been severely condemned since medieval times (Grätz, l.c. vi. 181; Buber, "Anshe Shem," p. 66, Cracow, 1895). The mode of electing the parnas, his rights, and his duties were not regulated by law, but by local custom, which was only in rare instances written down in Taḳḳanot. Isaac ben Sheshet (Responsa, No. 476) declines to give a decision on such a question, because it should be decided by local tradition. Still it may be considered as a general rule (see Samuel of Modena, Responsa on Yoreh De'ah, 118) that the parnasim have the right to interpret the "ascamot" (see Ascama), but may not alter them.
From the end of the eighteenth century, and more especially from the beginning of the nineteenth, the various governments gave constitutions to their Jewish congregations, or the latter adopted such constitutions of their own accord. Through these constitutions, which were drafted in the language of the country, the Hebrew names for congregational offices began to disappear, and with them the title of parnas, although it is still used colloquially, and in some congregations officially.
(ט) כִּי־מֵ֥י נֹ֙חַ֙ זֹ֣את לִ֔י אֲשֶׁ֣ר נִשְׁבַּ֗עְתִּי מֵעֲבֹ֥ר מֵי־נֹ֛חַ ע֖וֹד עַל־הָאָ֑רֶץ כֵּ֥ן נִשְׁבַּ֛עְתִּי מִקְּצֹ֥ף עָלַ֖יִךְ וּמִגְּעָר־בָּֽךְ׃
(9) For this to Me is like the waters of Noah: As I swore that the waters of Noah Nevermore would flood the earth, So I swear that I will not Be angry with you or rebuke you.
(כא) וַיָּ֣רַח יקוק אֶת־רֵ֣יחַ הַנִּיחֹחַ֒ וַיֹּ֨אמֶר יקוק אֶל־לִבּ֗וֹ לֹֽא־אֹ֠סִף לְקַלֵּ֨ל ע֤וֹד אֶת־הָֽאֲדָמָה֙ בַּעֲב֣וּר הָֽאָדָ֔ם כִּ֠י יֵ֣צֶר לֵ֧ב הָאָדָ֛ם רַ֖ע מִנְּעֻרָ֑יו וְלֹֽא־אֹסִ֥ף ע֛וֹד לְהַכּ֥וֹת אֶת־כָּל־חַ֖י כַּֽאֲשֶׁ֥ר עָשִֽׂיתִי׃
(21) The LORD smelled the pleasing odor, and the LORD said to Himself: “Never again will I doom the earth because of man, since the devisings of man’s mind are evil from his youth; nor will I ever again destroy every living being, as I have done.
(יח) וַהֲקִמֹתִ֥י אֶת־בְּרִיתִ֖י אִתָּ֑ךְ וּבָאתָ֙ אֶל־הַתֵּבָ֔ה אַתָּ֕ה וּבָנֶ֛יךָ
וְאִשְׁתְּךָ֥ וּנְשֵֽׁי־בָנֶ֖יךָ אִתָּֽךְ׃
(18) But I will establish My covenant with you, and you shall enter the ark, with your sons, your wife, and your sons’ wives.
(טז) צֵ֖א מִן־הַתֵּבָ֑ה אַתָּ֕ה וְאִשְׁתְּךָ֛
וּבָנֶ֥יךָ וּנְשֵֽׁי־בָנֶ֖יךָ אִתָּֽךְ׃
(16) “Come out of the ark, together with your wife, your sons, and your sons’ wives.
(ג) בְּחֶ֥סֶר וּבְכָפָ֗ן גַּ֫לְמ֥וּד הַֽעֹרְקִ֥ים צִיָּ֑ה אֶ֝֗מֶשׁ שׁוֹאָ֥ה וּמְשֹׁאָֽה׃
(3) Wasted from want and starvation, They flee to a parched land, To the gloom of desolate wasteland.
(מז) וַתַּ֣עַשׂ הָאָ֔רֶץ בְּשֶׁ֖בַע שְׁנֵ֣י הַשָּׂבָ֑ע לִקְמָצִֽים׃ (מח) וַיִּקְבֹּ֞ץ אֶת־כָּל־אֹ֣כֶל ׀ שֶׁ֣בַע שָׁנִ֗ים אֲשֶׁ֤ר הָיוּ֙ בְּאֶ֣רֶץ מִצְרַ֔יִם וַיִּתֶּן־אֹ֖כֶל בֶּעָרִ֑ים אֹ֧כֶל שְׂדֵה־הָעִ֛יר אֲשֶׁ֥ר סְבִיבֹתֶ֖יהָ נָתַ֥ן בְּתוֹכָֽהּ׃ (מט) וַיִּצְבֹּ֨ר יוֹסֵ֥ף בָּ֛ר כְּח֥וֹל הַיָּ֖ם הַרְבֵּ֣ה מְאֹ֑ד עַ֛ד כִּי־חָדַ֥ל לִסְפֹּ֖ר כִּי־אֵ֥ין מִסְפָּֽר׃ (נ) וּלְיוֹסֵ֤ף יֻלַּד֙ שְׁנֵ֣י בָנִ֔ים בְּטֶ֥רֶם תָּב֖וֹא שְׁנַ֣ת הָרָעָ֑ב אֲשֶׁ֤ר יָֽלְדָה־לּוֹ֙ אָֽסְנַ֔ת בַּת־פּ֥וֹטִי פֶ֖רַע כֹּהֵ֥ן אֽוֹן׃
(47) During the seven years of plenty, the land produced in abundance. (48) And he gathered all the grain of the seven years that the land of Egypt was enjoying, and stored the grain in the cities; he put in each city the grain of the fields around it. (49) So Joseph collected produce in very large quantity, like the sands of the sea, until he ceased to measure it, for it could not be measured. (50) Before the years of famine came, Joseph became the father of two sons, whom Asenath daughter of Poti-phera, priest of On, bore to him.
(יז) כָּל־הַחַיָּ֨ה אֲשֶֽׁר־אִתְּךָ֜ מִכָּל־בָּשָׂ֗ר בָּע֧וֹף וּבַבְּהֵמָ֛ה וּבְכָל־הָרֶ֛מֶשׂ הָרֹמֵ֥שׂ עַל־הָאָ֖רֶץ הוצא [הַיְצֵ֣א] אִתָּ֑ךְ וְשָֽׁרְצ֣וּ בָאָ֔רֶץ וּפָר֥וּ וְרָב֖וּ עַל־הָאָֽרֶץ׃
(17) Bring out with you every living thing of all flesh that is with you: birds, animals, and everything that creeps on earth; and let them swarm on the earth and be fertile and increase on earth.”
Kri Ketiv
Traditionally, there were a number of different theories as to the values of the kri u'ktiv and its origins:
Traditionally, there were a number of different theories as to the values of the kri u'ktiv and its origins:
- Rav Saadia Gaon says that both kri and ktiv are important for understanding the text.
- Rabbi David Kimchi (Radak) similarly believed that both kri and ktiv were essential to the text. He says that they represent alternative texts of the Bible which arose during the first Babylonian exile. When people were unable to determine the correct version of the text among the variants, they choose to keep both. (Reference: Introduction of Radak to Book of Yehoshua, last few lines of the page).
- Rabbi Avraham Ibn Ezra almost exclusively finds value in the Kri and ignores the Ktiv. He considers the Kri to be the true intention of the text. He sees the Kri as an indication by the Masoretes of how to understand otherwise non-normative uses of Hebrew in the Ktiv.
- Abarbanel also prefers the Kri over the Ktiv. He offers two explanations for this phenomenon: 1) He suggests that Ezra and the sages (Anshei Knesset HaGdola) had Moshe's original Torah, but they found words that were difficult to understand, perhaps indicative of hidden meanings, etc. but added the Kri in order to provide a simple meaning to the text. 2) Regarding the phenomenon elsewhere in the Tanach, he considers them to be artifacts of the speakers and authors. For instance, Yechezkel wrote down his prophesies and recorded his speeches and his discussions with others, and the original ktiv reflects the natural but incomplete way in which people speak. The Kri are the amendments by Ezra to help the reader understand the original intention. (Reference: Introduction of Abarbanel to the Book of Yirmiyahu , middle of left column , also p. 295, left column...).
- The kri is a fix by the Masoretes to mistakes they found in the ktiv. (Yehoshua Meir Grintz p. 61, Gutholf Bergshterser p. 29). This theory is problematic because the Masoretes did not see themselves as introducing independent changes, but rather simply preserving what was passed down. Also, it happens often enough that the ktiv is in fact more understandable than the kri (ex. Genesis 8:17). Finally, word A sometimes appears as a ktiv for word B, and in another passage word B can appear as a ktiv for word B. (ex. Exodus 16:2, Numbers 14:36).
- The kri and ktiv are based on different versions of the text that was passed down and then checked against one another. (H. M. Orlinsky, The Origin of the Kethid-Qere System: A New Approach, VTS 7, 1960, p. 184-192) It seems unlikely though that there were exactly only two textual variants for a given kri u'ktiv.
- A compromise position which says that kri u'ktiv originally served as a way of making slight additions, like for using more euphemistic language when deemed necessary (e.g. yishagelna/yishkavna). Later, kri u'ktiv was expanded to include textual variants. According to this theory, the three texts of the Torah used in the Beit HaMikdash (Masechet Sofrim 6:4, Yerushalmi Taanit 4:2, Avot D'Rabbi Natan 46, Sifrei Dvarim 33:27 356) were considered as the original source texts and differences between these three were noted in the kri u'ktiv. (R. Gordis, The Biblical Text in the Making: a Study of Kethid-Qere, Philadelphia, 1971, p. 465, 456) The difficulty in this position is that the Masoretes had to make lots of decisions when writing their codices -- why would they suddenly choose to maintain record these differences, while all other aspects they simply decided without leaving any relevant footnotes, references, etc.
- Another suggestion is that the Ktiv reflects the written tradition, but the Kri represents a separate oral tradition which was passed down through the generations in parallel. (Broyer p. 9; S Levin) The difficulty with this suggestion is explaining how the oral tradition ever diverged from the written tradition in the first place.
- Aharon ben Asher, the Masorete who authored the Keter codex (considered the most reliable ever made), states, 'One does not contradict the other, but rather they are complementary.' (Sefer Dikdukei HaTaamim LeRabbi Aharon ben Moshe ben Asher, page 9). A modern author who bases his analysis on this theory is Maimon Kohen. His basic thesis is that they reflect variations of dialect, morphology, phonology... which existed in the Hebrew language at the time. The Ktiv might have one version, and the Kri will serve as an alternative form. The kri and ktiv texts mean the same thing, they're simply reflective of the unsettled nature of Biblical Hebrew with its many variant declensions, local dialects, etc. Most of this answer is based on his book -- I find it highly informative and recommend it strongly to anyone with an interest in Biblical Hebrew (albeit very technical in the areas of grammar and phonology).
(יט) כָּל־הַֽחַיָּ֗ה כָּל־הָרֶ֙מֶשׂ֙ וְכָל־הָע֔וֹף כֹּ֖ל רוֹמֵ֣שׂ עַל־הָאָ֑רֶץ לְמִשְׁפְּחֹ֣תֵיהֶ֔ם יָצְא֖וּ מִן־הַתֵּבָֽה׃
(19) Every animal, every creeping thing, and every bird, everything that stirs on earth came out of the ark by families.
Noahide Laws - Wikipedia
The Seven Laws[edit]
The seven Noahide laws as traditionally enumerated in the Babylonian Talmud (Avodah Zarah 8:4, Sanhedrin 56a-b)[2][4][10][11] are the following:[1][2][3][4][5]
The earliest complete rabbinic version of the seven Noahide laws can be found in the Tosefta:[14]
Seven commandments were commanded of the sons of Noah:
The Seven Laws[edit]
The seven Noahide laws as traditionally enumerated in the Babylonian Talmud (Avodah Zarah 8:4, Sanhedrin 56a-b)[2][4][10][11] are the following:[1][2][3][4][5]
- Not to worship idols.[1][2][3][4][5][10][11]
- Not to curse God.[1][2][3][4][5][10][11]
- Not to commit murder.[1][2][3][4][5][10][11]
- Not to commit adultery, bestiality, or sexual immorality.[1][2][3][4][5][10][11]
- Not to steal.[1][2][3][4][5][10][11]
- Not to eat flesh torn from a living animal.[1][2][3][4][5][10][11]
- To establish courts of justice.[1][2][3][4][5][10][11]
The earliest complete rabbinic version of the seven Noahide laws can be found in the Tosefta:[14]
Seven commandments were commanded of the sons of Noah:
- concerning adjudication (dinim)
- concerning idolatry (avodah zarah)
- concerning blasphemy (qilelat ha-Shem)
- concerning sexual immorality (gilui arayot)
- concerning blood-shed (shefikhut damim)
- concerning robbery (gezel)
- concerning a limb torn from a living animal (ever min ha-hay)
(י) לֹֽא־יִמָּצֵ֣א בְךָ֔ מַעֲבִ֥יר בְּנֽוֹ־וּבִתּ֖וֹ בָּאֵ֑שׁ קֹסֵ֣ם קְסָמִ֔ים מְעוֹנֵ֥ן וּמְנַחֵ֖שׁ וּמְכַשֵּֽׁף׃ (יא) וְחֹבֵ֖ר חָ֑בֶר וְשֹׁאֵ֥ל אוֹב֙ וְיִדְּעֹנִ֔י וְדֹרֵ֖שׁ אֶל־הַמֵּתִֽים׃ (יב) כִּֽי־תוֹעֲבַ֥ת יקוק כָּל־עֹ֣שֵׂה אֵ֑לֶּה וּבִגְלַל֙ הַתּוֹעֵבֹ֣ת הָאֵ֔לֶּה יקוק אֱלֹקֶ֔יךָ מוֹרִ֥ישׁ אוֹתָ֖ם מִפָּנֶֽיךָ׃
(10) Let no one be found among you who consigns his son or daughter to the fire, or who is an augur, a soothsayer, a diviner, a sorcerer, (11) one who casts spells, or one who consults ghosts or familiar spirits, or one who inquires of the dead. (12) For anyone who does such things is abhorrent to the LORD, and it is because of these abhorrent things that the LORD your God is dispossessing them before you.
(לב) וְתִיטַ֣ב לַֽ֭יקוק מִשּׁ֥וֹר פָּ֗ר מַקְרִ֥ן מַפְרִֽיס׃
(32) That will please the LORD more than oxen, than bulls with horns and hooves.
(א) לַמְנַצֵּ֬חַ עַֽל־שׁוֹשַׁנִּ֬ים לְדָוִֽד׃ (ב) הוֹשִׁיעֵ֥נִי אֱלֹקִ֑ים כִּ֤י בָ֖אוּ מַ֣יִם עַד־נָֽפֶשׁ׃ (ג) טָבַ֤עְתִּי ׀ בִּיוֵ֣ן מְ֭צוּלָה וְאֵ֣ין מָעֳמָ֑ד בָּ֥אתִי בְמַעֲמַקֵּי־מַ֝֗יִם וְשִׁבֹּ֥לֶת שְׁטָפָֽתְנִי׃ (ד) יָגַ֣עְתִּי בְקָרְאִי֮ נִחַ֪ר גְּר֫וֹנִ֥י כָּל֥וּ עֵינַ֑י מְ֝יַחֵ֗ל לֵאלֹקָֽי׃ (ה) רַבּ֤וּ ׀ מִשַּׂעֲר֣וֹת רֹאשִׁי֮ שֹׂנְאַ֪י חִ֫נָּ֥ם עָצְמ֣וּ מַ֭צְמִיתַי אֹיְבַ֣י שֶׁ֑קֶר אֲשֶׁ֥ר לֹא־גָ֝זַ֗לְתִּי אָ֣ז אָשִֽׁיב׃ (ו) אֱֽלֹהִ֗ים אַתָּ֣ה יָ֭דַעְתָּ לְאִוַּלְתִּ֑י וְ֝אַשְׁמוֹתַ֗י מִמְּךָ֥ לֹא־נִכְחָֽדוּ׃ (ז) אַל־יֵ֘בֹ֤שׁוּ בִ֨י ׀ קֹוֶיךָ֮ אדושם יקוק צְבָ֫א֥וֹת אַל־יִכָּ֣לְמוּ בִ֣י מְבַקְשֶׁ֑יךָ אֱ֝לֹקֵ֗י יִשְׂרָאֵֽל׃ (ח) כִּֽי־עָ֭לֶיךָ נָשָׂ֣אתִי חֶרְפָּ֑ה כִּסְּתָ֖ה כְלִמָּ֣ה פָנָֽי׃ (ט) מ֭וּזָר הָיִ֣יתִי לְאֶחָ֑י וְ֝נָכְרִ֗י לִבְנֵ֥י אִמִּֽי׃ (י) כִּֽי־קִנְאַ֣ת בֵּיתְךָ֣ אֲכָלָ֑תְנִי וְחֶרְפּ֥וֹת ח֝וֹרְפֶ֗יךָ נָפְל֥וּ עָלָֽי׃ (יא) וָאֶבְכֶּ֣ה בַצּ֣וֹם נַפְשִׁ֑י וַתְּהִ֖י לַחֲרָפ֣וֹת לִֽי׃ (יב) וָאֶתְּנָ֣ה לְבוּשִׁ֣י שָׂ֑ק וָאֱהִ֖י לָהֶ֣ם לְמָשָֽׁל׃ (יג) יָשִׂ֣יחוּ בִ֭י יֹ֣שְׁבֵי שָׁ֑עַר וּ֝נְגִינ֗וֹת שׁוֹתֵ֥י שֵׁכָֽר׃ (יד) וַאֲנִ֤י תְפִלָּתִֽי־לְךָ֨ ׀ יקוק עֵ֤ת רָצ֗וֹן אֱלֹקִ֥ים בְּרָב־חַסְדֶּ֑ךָ עֲ֝נֵ֗נִי בֶּאֱמֶ֥ת יִשְׁעֶֽךָ׃ (טו) הַצִּילֵ֣נִי מִ֭טִּיט וְאַל־אֶטְבָּ֑עָה אִנָּצְלָ֥ה מִ֝שֹּֽׂנְאַ֗י וּמִמַּֽעֲמַקֵּי־מָֽיִם׃ (טז) אַל־תִּשְׁטְפֵ֤נִי ׀ שִׁבֹּ֣לֶת מַ֭יִם וְאַל־תִּבְלָעֵ֣נִי מְצוּלָ֑ה וְאַל־תֶּאְטַר־עָלַ֖י בְּאֵ֣ר פִּֽיהָ׃ (יז) עֲנֵ֣נִי יקוק כִּי־ט֣וֹב חַסְדֶּ֑ךָ כְּרֹ֥ב רַ֝חֲמֶ֗יךָ פְּנֵ֣ה אֵלָֽי׃ (יח) וְאַל־תַּסְתֵּ֣ר פָּ֭נֶיךָ מֵֽעַבְדֶּ֑ךָ כִּֽי־צַר־לִ֝֗י מַהֵ֥ר עֲנֵֽנִי׃ (יט) קָרְבָ֣ה אֶל־נַפְשִׁ֣י גְאָלָ֑הּ לְמַ֖עַן אֹיְבַ֣י פְּדֵֽנִי׃ (כ) אַתָּ֤ה יָדַ֗עְתָּ חֶרְפָּתִ֣י וּ֭בָשְׁתִּי וּכְלִמָּתִ֑י נֶ֝גְדְּךָ֗ כָּל־צוֹרְרָֽי׃ (כא) חֶרְפָּ֤ה ׀ שָֽׁבְרָ֥ה לִבִּ֗י וָֽאָ֫נ֥וּשָׁה וָאֲקַוֶּ֣ה לָנ֣וּד וָאַ֑יִן וְ֝לַמְנַחֲמִ֗ים וְלֹ֣א מָצָֽאתִי׃ (כב) וַיִּתְּנ֣וּ בְּבָרוּתִ֣י רֹ֑אשׁ וְ֝לִצְמָאִ֗י יַשְׁק֥וּנִי חֹֽמֶץ׃ (כג) יְהִֽי־שֻׁלְחָנָ֣ם לִפְנֵיהֶ֣ם לְפָ֑ח וְלִשְׁלוֹמִ֥ים לְמוֹקֵֽשׁ׃ (כד) תֶּחְשַׁ֣כְנָה עֵ֭ינֵיהֶם מֵרְא֑וֹת וּ֝מָתְנֵ֗יהֶם תָּמִ֥יד הַמְעַֽד׃ (כה) שְׁפָךְ־עֲלֵיהֶ֥ם זַעְמֶ֑ךָ וַחֲר֥וֹן אַ֝פְּךָ֗ יַשִּׂיגֵֽם׃ (כו) תְּהִי־טִֽירָתָ֥ם נְשַׁמָּ֑ה בְּ֝אָהֳלֵיהֶ֗ם אַל־יְהִ֥י יֹשֵֽׁב׃ (כז) כִּֽי־אַתָּ֣ה אֲשֶׁר־הִכִּ֣יתָ רָדָ֑פוּ וְאֶל־מַכְא֖וֹב חֲלָלֶ֣יךָ יְסַפֵּֽרוּ׃ (כח) תְּֽנָה־עָ֭וֺן עַל־עֲוֺנָ֑ם וְאַל־יָ֝בֹ֗אוּ בְּצִדְקָתֶֽךָ׃ (כט) יִ֭מָּחֽוּ מִסֵּ֣פֶר חַיִּ֑ים וְעִ֥ם צַ֝דִּיקִ֗ים אַל־יִכָּתֵֽבוּ׃ (ל) וַ֭אֲנִי עָנִ֣י וְכוֹאֵ֑ב יְשׁוּעָתְךָ֖ אֱלֹקִ֣ים תְּשַׂגְּבֵֽנִי׃ (לא) אֲהַֽלְלָ֣ה שֵׁם־אֱלֹקִ֣ים בְּשִׁ֑יר וַאֲגַדְּלֶ֥נּוּ בְתוֹדָֽה׃ (לב) וְתִיטַ֣ב לַֽ֭יקוק מִשּׁ֥וֹר פָּ֗ר מַקְרִ֥ן מַפְרִֽיס׃ (לג) רָא֣וּ עֲנָוִ֣ים יִשְׂמָ֑חוּ דֹּרְשֵׁ֥י אֱ֝לֹקִ֗ים וִיחִ֥י לְבַבְכֶֽם׃ (לד) כִּֽי־שֹׁמֵ֣עַ אֶל־אֶבְיוֹנִ֣ים יקוק וְאֶת־אֲ֝סִירָ֗יו לֹ֣א בָזָֽה׃ (לה) יְֽ֭הַלְלוּהוּ שָׁמַ֣יִם וָאָ֑רֶץ יַ֝מִּ֗ים וְֽכָל־רֹמֵ֥שׂ בָּֽם׃ (לו) כִּ֤י אֱלֹקִ֨ים ׀ י֘וֹשִׁ֤יעַ צִיּ֗וֹן וְ֭יִבְנֶה עָרֵ֣י יְהוּדָ֑ה וְיָ֥שְׁבוּ שָׁ֝֗ם וִירֵשֽׁוּהָ׃ (לז) וְזֶ֣רַע עֲ֭בָדָיו יִנְחָל֑וּהָ וְאֹהֲבֵ֥י שְׁ֝מ֗וֹ יִשְׁכְּנוּ־בָֽהּ׃
(1) For the leader. On shoshannim. Of David. (2) Deliver me, O God, for the waters have reached my neck; (3) I am sinking into the slimy deep and find no foothold; I have come into the watery depths; the flood sweeps me away. (4) I am weary with calling; my throat is dry; my eyes fail while I wait for God. (5) More numerous than the hairs of my head are those who hate me without reason; many are those who would destroy me, my treacherous enemies. Must I restore what I have not stolen? (6) God, You know my folly; my guilty deeds are not hidden from You. (7) Let those who look to You, O Lord, God of hosts, not be disappointed on my account; let those who seek You, O God of Israel, not be shamed because of me. (8) It is for Your sake that I have been reviled, that shame covers my face; (9) I am a stranger to my brothers, an alien to my kin. (10) My zeal for Your house has been my undoing; the reproaches of those who revile You have fallen upon me. (11) When I wept and fasted, I was reviled for it. (12) I made sackcloth my garment; I became a byword among them. (13) Those who sit in the gate talk about me; I am the taunt of drunkards. (14) As for me, may my prayer come to You, O LORD, at a favorable moment; O God, in Your abundant faithfulness, answer me with Your sure deliverance. (15) Rescue me from the mire; let me not sink; let me be rescued from my enemies, and from the watery depths. (16) Let the floodwaters not sweep me away; let the deep not swallow me; let the mouth of the Pit not close over me. (17) Answer me, O LORD, according to Your great steadfastness; in accordance with Your abundant mercy turn to me; (18) do not hide Your face from Your servant, for I am in distress; answer me quickly. (19) Come near to me and redeem me; free me from my enemies. (20) You know my reproach, my shame, my disgrace; You are aware of all my foes. (21) Reproach breaks my heart, I am in despair; I hope for consolation, but there is none, for comforters, but find none. (22) They give me gall for food, vinegar to quench my thirst. (23) May their table be a trap for them, a snare for their allies. (24) May their eyes grow dim so that they cannot see; may their loins collapse continually. (25) Pour out Your wrath on them; may Your blazing anger overtake them; (26) may their encampments be desolate; may their tents stand empty. (27) For they persecute those You have struck; they talk about the pain of those You have felled. (28) Add that to their guilt; let them have no share of Your beneficence; (29) may they be erased from the book of life, and not be inscribed with the righteous. (30) But I am lowly and in pain; Your help, O God, keeps me safe. (31) I will extol God’s name with song, and exalt Him with praise. (32) That will please the LORD more than oxen, than bulls with horns and hooves. (33) The lowly will see and rejoice; you who are mindful of God, take heart! (34) For the LORD listens to the needy, and does not spurn His captives. (35) Heaven and earth shall extol Him, the seas, and all that moves in them. (36) For God will deliver Zion and rebuild the cities of Judah; they shall live there and inherit it; (37) the offspring of His servants shall possess it; those who cherish His name shall dwell there.
(ה) וְעֹרֹ֨ת אֵילִ֧ם מְאָדָּמִ֛ים וְעֹרֹ֥ת תְּחָשִׁ֖ים וַעֲצֵ֥י שִׁטִּֽים׃
(5) tanned ram skins, dolphin skins, and acacia wood;
(ב) משור פר. הוא שור שהקריב אדם הראשון שנברא בקומתו וביום שנקרא שור בו ביום הביאו שהשור בן יומו קרוי שור שנאמר (ויקרא כ״ב:כ״ז) שור או כשב או עז כי יולד, בו ביום נדמה לפר שהוא בן שלש:
(2) more than a young bull that is mature That is the bull sacrificed by Adam, which was created at its height. On the day it was called שּׁוֹר, on that very day, he brought it, for a bull on day of its birth is called שּׁוֹר, as it is said (Lev. 22:27): “A bull (שור), a lamb, or a goat, that is born.” On that very day, it resembled a פַּר, which is a three-year old.
(ג) מקרן מפריס. קרנותיו קדמו לפרסותיו שהרי בקומתו ובקרניו נברא וראשו יצא מן הארץ תחלה כדרך כל הנולדים הוציאתן הארץ נמצאו קרניו קדמו לרגליו:
(3) with horns and hooves Its horns preceded its hooves, because it was created at its height with its horns, and its head emerged from the ground first; the earth thrust them forth in the manner in which all creatures are born, so that its horns preceded its feet.
(א) ועורות תחשים. מין חיה, ודרשו רז"ל בפרק במה מדליקים תחש שהיה בימי משה בריה בפני עצמה היה וקרן אחת היה לו במצחו ולפי שעה נזדמן למשה ועשה ממנו משכן ונגנז. כלומר שהתחשים ההם שנזדמנו במדבר לא נזדמנו אלא לצורך המשכן בלבד ולכבודו של הקב"ה לקחת מהם עורותיהם שהיו מצויירים בציור נפלא ומעולה ואח"כ נתעלמו. ודקדקו רז"ל מדקאמרי קרן היה לו במצחו שמע מינה טהור הוא דהא אמרינן שור שהקריב אדם הראשון קרן אחת היה לו במצחו שנאמר (תהילים ס״ט:ל״ב) ותיטב ליקוק משור פר מקרן מפריס מקרין תרתי משמע מקרן כתיב. ועוד שלא הוכשר למלאכת שמים אלא בהמה טהורה בלבד שנאמר (שמות י״ג:ט׳) למען תהיה תורת יקוק בפיך מן המותר בפיך. והרבה גוונים היו לו, ולכך תרגם אונקלוס ססגונא מתפאר בגוונים שלו.
(1) . ועורות תחשים, “and the skins of the tachash.” The tachash was some kind of free-roaming beast. Our sages in Shabbat 28 are of the opinion that the tachash was an animal which existed only during that generation and had a single horn on its forehead. Its whole function was to have its skin serve as one of the coverings of the Tabernacle. Apparently, the colour of their skin was so beautiful that it was not to be used again for secular purposes so that G’d allowed this animal to become extinct as soon as it had fulfilled its purpose. Our sages on that same folio explain that the fact that it had a horn on its forehead was proof that it was a ritually pure animal. According to our tradition the ox offered by Adam as a sacrifice also had only a single horn on its forehead. This is based on Psalms 69,32: “ותיטיב לה’ משור פר מקרן מפריס, “that will please the Lord more than oxen, than a bull with a horn and hooves.” The singular of the word קרן means that a particular bull had only one horn. Although the vowel pattern under the word מקרן suggests more than one, the absence of the letter י suggests that David speaks about a single-horned bull. At any rate, unless the tachash had been ritually pure, none of its parts would have qualified for use in the Tabernacle. We have a strong allusion to this in the words of Exodus 13,9 למען תהיה תורת ה’ בפיך, “so that what goes into your mouth should conform to the Torah of the Lord.” Seeing that the tachash had so many colours Onkelos translates ססגונה, “proud of its being multi-coloured.”
ואמר רב יהודה שור שהקריב אדם הראשון קרן אחת היתה לו במצחו שנאמר (תהלים סט, לב) ותיטב ליקוק משור פר מקרין מפריס מקרין תרתי משמע אמר רב נחמן מקרן כתיב
And Rav Yehuda says: The bull that Adam, the first man, sacrificed as a thanks offering for his life being spared had a single horn on its forehead, as it is stated: “And it shall please the Lord better than a bullock that has horns [makrin] and hoofs” (Psalms 69:32). The Gemara comments: On the contrary, the word makrin indicates two horns. Rav Naḥman said: Although it is vocalized in the plural, makran is written in the verse, without the letter yod, to indicate that it had only a single horn.
(כא) וַיָּ֣רַח יקוק אֶת־רֵ֣יחַ הַנִּיחֹחַ֒ וַיֹּ֨אמֶר יקוק אֶל־לִבּ֗וֹ לֹֽא־אֹ֠סִף לְקַלֵּ֨ל ע֤וֹד אֶת־הָֽאֲדָמָה֙ בַּעֲב֣וּר הָֽאָדָ֔ם כִּ֠י יֵ֣צֶר לֵ֧ב הָאָדָ֛ם רַ֖ע מִנְּעֻרָ֑יו וְלֹֽא־אֹסִ֥ף ע֛וֹד לְהַכּ֥וֹת אֶת־כָּל־חַ֖י כַּֽאֲשֶׁ֥ר עָשִֽׂיתִי׃
(21) The LORD smelled the pleasing odor, and the LORD said to Himself: “Never again will I doom the earth because of man, since the devisings of man’s mind are evil from his youth; nor will I ever again destroy every living being, as I have done.
(ד) וְהֶ֨בֶל הֵבִ֥יא גַם־ה֛וּא מִבְּכֹר֥וֹת צֹאנ֖וֹ וּמֵֽחֶלְבֵהֶ֑ן וַיִּ֣שַׁע יקוק אֶל־הֶ֖בֶל וְאֶל־מִנְחָתֽוֹ׃
(4) and Abel, for his part, brought the choicest of the firstlings of his flock. The LORD paid heed to Abel and his offering,
(יא) וְזֹ֥את תּוֹרַ֖ת זֶ֣בַח הַשְּׁלָמִ֑ים אֲשֶׁ֥ר יַקְרִ֖יב לַיקוק׃ (יב) אִ֣ם עַל־תּוֹדָה֮ יַקְרִיבֶנּוּ֒ וְהִקְרִ֣יב ׀ עַל־זֶ֣בַח הַתּוֹדָ֗ה חַלּ֤וֹת מַצּוֹת֙ בְּלוּלֹ֣ת בַּשֶּׁ֔מֶן וּרְקִיקֵ֥י מַצּ֖וֹת מְשֻׁחִ֣ים בַּשָּׁ֑מֶן וְסֹ֣לֶת מֻרְבֶּ֔כֶת חַלֹּ֖ת בְּלוּלֹ֥ת בַּשָּֽׁמֶן׃ (יג) עַל־חַלֹּת֙ לֶ֣חֶם חָמֵ֔ץ יַקְרִ֖יב קָרְבָּנ֑וֹ עַל־זֶ֖בַח תּוֹדַ֥ת שְׁלָמָֽיו׃ (יד) וְהִקְרִ֨יב מִמֶּ֤נּוּ אֶחָד֙ מִכָּל־קָרְבָּ֔ן תְּרוּמָ֖ה לַיקוק לַכֹּהֵ֗ן הַזֹּרֵ֛ק אֶת־דַּ֥ם הַשְּׁלָמִ֖ים ל֥וֹ יִהְיֶֽה׃ (טו) וּבְשַׂ֗ר זֶ֚בַח תּוֹדַ֣ת שְׁלָמָ֔יו בְּי֥וֹם קָרְבָּנ֖וֹ יֵאָכֵ֑ל לֹֽא־יַנִּ֥יחַ מִמֶּ֖נּוּ עַד־בֹּֽקֶר׃ (טז) וְאִם־נֶ֣דֶר ׀ א֣וֹ נְדָבָ֗ה זֶ֚בַח קָרְבָּנ֔וֹ בְּי֛וֹם הַקְרִיב֥וֹ אֶת־זִבְח֖וֹ יֵאָכֵ֑ל וּמִֽמָּחֳרָ֔ת וְהַנּוֹתָ֥ר מִמֶּ֖נּוּ יֵאָכֵֽל׃
(11) This is the ritual of the sacrifice of well-being that one may offer to the LORD: (12) If he offers it for thanksgiving, he shall offer together with the sacrifice of thanksgiving unleavened cakes with oil mixed in, unleavened wafers spread with oil, and cakes of choice flour with oil mixed in, well soaked. (13) This offering, with cakes of leavened bread added, he shall offer along with his thanksgiving sacrifice of well-being. (14) Out of this he shall offer one of each kind as a gift to the LORD; it shall go to the priest who dashes the blood of the offering of well-being. (15) And the flesh of his thanksgiving sacrifice of well-being shall be eaten on the day that it is offered; none of it shall be set aside until morning. (16) If, however, the sacrifice he offers is a votive or a freewill offering, it shall be eaten on the day that he offers his sacrifice, and what is left of it shall be eaten on the morrow.
(ה) וַיִּשְׁלַ֗ח אֶֽת־נַעֲרֵי֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וַיַּֽעֲל֖וּ עֹלֹ֑ת וַֽיִּזְבְּח֞וּ זְבָחִ֧ים שְׁלָמִ֛ים לַיקוק פָּרִֽים׃
(5) He designated some young men among the Israelites, and they offered burnt offerings and sacrificed bulls as offerings of well-being to the LORD.
(יב) וַיִּקַּ֞ח יִתְר֨וֹ חֹתֵ֥ן מֹשֶׁ֛ה עֹלָ֥ה וּזְבָחִ֖ים לֵֽאלֹקִ֑ים וַיָּבֹ֨א אַהֲרֹ֜ן וְכֹ֣ל ׀ זִקְנֵ֣י יִשְׂרָאֵ֗ל לֶאֱכָל־לֶ֛חֶם עִם־חֹתֵ֥ן מֹשֶׁ֖ה לִפְנֵ֥י הָאֱלֹקִֽים׃
(12) And Jethro, Moses’ father-in-law, brought a burnt offering and sacrifices for God; and Aaron came with all the elders of Israel to partake of the meal before God with Moses’ father-in-law.
(א) וַיְדַבֵּ֣ר אֱלֹקִ֔ים אֵ֛ת כָּל־הַדְּבָרִ֥ים הָאֵ֖לֶּה לֵאמֹֽר׃ (ס) (ב) אָֽנֹכִ֖י֙ יקוק אֱלֹקֶ֑֔יךָ אֲשֶׁ֧ר הוֹצֵאתִ֛יךָ מֵאֶ֥רֶץ מִצְרַ֖יִם מִבֵּ֣֥ית עֲבָדִֽ֑ים׃
(1) God spoke all these words, saying: (2) I the LORD am your God who brought you out of the land of Egypt, the house of bondage:
(יב) וַיִּקַּ֞ח יִתְר֨וֹ חֹתֵ֥ן מֹשֶׁ֛ה עֹלָ֥ה וּזְבָחִ֖ים לֵֽאלֹקִ֑ים וַיָּבֹ֨א אַהֲרֹ֜ן וְכֹ֣ל ׀ זִקְנֵ֣י יִשְׂרָאֵ֗ל לֶאֱכָל־לֶ֛חֶם עִם־חֹתֵ֥ן מֹשֶׁ֖ה לִפְנֵ֥י הָאֱלֹקִֽים׃
(12) And Jethro, Moses’ father-in-law, brought a burnt offering and sacrifices for God; and Aaron came with all the elders of Israel to partake of the meal before God with Moses’ father-in-law.
Wikipedia - Before and After in the Torah
Seemingly, the expression was first used in the Baraita on the Thirty-two Rules, which is traditionally attributed to Eliezer ben Jose (a 2nd-century tanna).[1] However, according to modern scholar Moshe Zucker, this work was in fact only written in the 10th century.[2]
The term first appears in the Mekhilta of Rabbi Ishmael,[3] and also in the Mekhilta of Rabbi Shimon,[4] Sifre on Numbers,[5] and the Jerusalem Talmud.[6]
The Babylonian Talmud proves that "There is no chronological order in the Torah" from the fact that Numbers 9:1 occurred on the first day of Nisan, while the earlier verse Numbers 1:1 occurred on the first day of Iyyar, a month later. In the ensuing discussion, Rav Pappa limits the application of the rule to cases of different matter, but within a single topic he says the Torah's narrative must be chronological.[7] Later commentators disagree over the definition of a "matter": Rashi defines it as a parashah, while Rabbeinu Hananel defines it as a single topic of discussion.
The first Bible commentator to use the term was Rashi, who used it frequently, as did Ibn Ezra and the Torah Temimah. In contrast, Nachmanides argued that the Torah's order is generally chronological. Raavan argued that the principle only applies in the Torah, and not in the Nevi'im or Ketuvim.
Seemingly, the expression was first used in the Baraita on the Thirty-two Rules, which is traditionally attributed to Eliezer ben Jose (a 2nd-century tanna).[1] However, according to modern scholar Moshe Zucker, this work was in fact only written in the 10th century.[2]
The term first appears in the Mekhilta of Rabbi Ishmael,[3] and also in the Mekhilta of Rabbi Shimon,[4] Sifre on Numbers,[5] and the Jerusalem Talmud.[6]
The Babylonian Talmud proves that "There is no chronological order in the Torah" from the fact that Numbers 9:1 occurred on the first day of Nisan, while the earlier verse Numbers 1:1 occurred on the first day of Iyyar, a month later. In the ensuing discussion, Rav Pappa limits the application of the rule to cases of different matter, but within a single topic he says the Torah's narrative must be chronological.[7] Later commentators disagree over the definition of a "matter": Rashi defines it as a parashah, while Rabbeinu Hananel defines it as a single topic of discussion.
The first Bible commentator to use the term was Rashi, who used it frequently, as did Ibn Ezra and the Torah Temimah. In contrast, Nachmanides argued that the Torah's order is generally chronological. Raavan argued that the principle only applies in the Torah, and not in the Nevi'im or Ketuvim.
(א) וַיִּשְׁמַ֞ע יִתְר֨וֹ כֹהֵ֤ן מִדְיָן֙ חֹתֵ֣ן מֹשֶׁ֔ה אֵת֩ כָּל־אֲשֶׁ֨ר עָשָׂ֤ה אֱלֹקִים֙ לְמֹשֶׁ֔ה וּלְיִשְׂרָאֵ֖ל עַמּ֑וֹ כִּֽי־הוֹצִ֧יא יקוק אֶת־יִשְׂרָאֵ֖ל מִמִּצְרָֽיִם׃
(1) Jethro priest of Midian, Moses’ father-in-law, heard all that God had done for Moses and for Israel His people, how the LORD had brought Israel out from Egypt.
(א) וישמע יתרו. מַה שְּׁמוּעָה שָׁמַע וּבָא? קְרִיעַת יַם סוּף וּמִלְחֶמֶת עֲמָלֵק:
(1) וישמע יתרו AND JETHRO HEARD — What was the particular report which he heard so that he came? — The division of the Red Sea and the war with Amalek (cf. (Mekhilta d'Rabbi Yishmael 18:1:1; Zevachim 116a).
(א) וישמע יתרו. הזכיר למעלה דבר עמלק כי לרפידים בא. והיתה ראויה פרשת בחדש השלישי להיותה כתובה אחר דבר עמלק. כי שם כתוב ויסעו מרפידים ויבאו מדבר סיני. אם כן למה נכנס דברי יתרו בין שתי הפרשיות. והגאון אמר כי יתרו בא אל מדבר סיני לפני מתן תורה. ולפי דעתי שלא בא רק בשנה השנית אחר שהוקם המשכן. כי כתוב בפרשה עולה וזבחים לאלקים. ולא הזכיר שבנה מזבח חדש. ועוד כתיב והודעתי את חקי האלקים ואת תורותיו. והנה זה אחר מתן תורה והעד הנאמן על דברי. ויש פרשה אחרת דומה לזאת:
(ב) אשר עשה אלקים. השם שהיה נודע בעולם לפני בא משה שהכל מודים בו:
(ג) ולישראל עמו. עם יקוק. או עם משה. ויתכן להיות הלמ''ד. בעבור משה וישראל והטעם על המכות וטביעת פרעה:
(טז) ע֤וּרִי צָפוֹן֙ וּב֣וֹאִי תֵימָ֔ן הָפִ֥יחִי גַנִּ֖י יִזְּל֣וּ בְשָׂמָ֑יו יָבֹ֤א דוֹדִי֙ לְגַנּ֔וֹ וְיֹאכַ֖ל פְּרִ֥י מְגָדָֽיו׃
(16) Awake, O north wind, Come, O south wind! Blow upon my garden, That its perfume may spread. Let my beloved come to his garden And enjoy its luscious fruits!
(ב) צַ֤ו אֶֽת־אַהֲרֹן֙ וְאֶת־בָּנָ֣יו לֵאמֹ֔ר זֹ֥את תּוֹרַ֖ת הָעֹלָ֑ה הִ֣וא הָעֹלָ֡ה עַל֩ מוֹקְדָ֨ה עַל־הַמִּזְבֵּ֤חַ כָּל־הַלַּ֙יְלָה֙ עַד־הַבֹּ֔קֶר וְאֵ֥שׁ הַמִּזְבֵּ֖חַ תּ֥וּקַד בּֽוֹ׃
(2) Command Aaron and his sons thus: This is the ritual of the burnt offering: The burnt offering itself shall remain where it is burned upon the altar all night until morning, while the fire on the altar is kept going on it.
(יא) וְזֹ֥את תּוֹרַ֖ת זֶ֣בַח הַשְּׁלָמִ֑ים אֲשֶׁ֥ר יַקְרִ֖יב לַיקוק׃
(11) This is the ritual of the sacrifice of well-being that one may offer to the LORD:
(ו) וַיְהִ֥י בָהֶ֖ם מִבְּנֵ֣י יְהוּדָ֑ה דָּנִיֵּ֣אל חֲנַנְיָ֔ה מִֽישָׁאֵ֖ל וַעֲזַרְיָֽה׃ (ז) וַיָּ֧שֶׂם לָהֶ֛ם שַׂ֥ר הַסָּרִיסִ֖ים שֵׁמ֑וֹת וַיָּ֨שֶׂם לְדָֽנִיֵּ֜אל בֵּ֣לְטְשַׁאצַּ֗ר וְלַֽחֲנַנְיָה֙ שַׁדְרַ֔ךְ וּלְמִֽישָׁאֵ֣ל מֵישַׁ֔ךְ וְלַעֲזַרְיָ֖ה עֲבֵ֥ד נְגֽוֹ׃
(6) Among them were the Judahites Daniel, Hananiah, Mishael and Azariah. (7) The chief officer gave them new names; he named Daniel Belteshazzar, Hananiah Shadrach, Mishael Meshach, and Azariah Abed-nego.
(א) נְבוּכַדְנֶצַּ֣ר מַלְכָּ֗א עֲבַד֙ צְלֵ֣ם דִּֽי־דְהַ֔ב רוּמֵהּ֙ אַמִּ֣ין שִׁתִּ֔ין פְּתָיֵ֖הּ אַמִּ֣ין שִׁ֑ת אֲקִימֵהּ֙ בְּבִקְעַ֣ת דּוּרָ֔א בִּמְדִינַ֖ת בָּבֶֽל׃ (ב) וּנְבוּכַדְנֶצַּ֣ר מַלְכָּ֡א שְׁלַ֡ח לְמִכְנַ֣שׁ ׀ לַֽאֲחַשְׁדַּרְפְּנַיָּ֡א סִגְנַיָּ֣א וּֽפַחֲוָתָ֡א אֲדַרְגָּזְרַיָּא֩ גְדָ֨בְרַיָּ֤א דְּתָבְרַיָּא֙ תִּפְתָּיֵ֔א וְכֹ֖ל שִׁלְטֹנֵ֣י מְדִֽינָתָ֑א לְמֵתֵא֙ לַחֲנֻכַּ֣ת צַלְמָ֔א דִּ֥י הֲקֵ֖ים נְבוּכַדְנֶצַּ֥ר מַלְכָּֽא׃ (ג) בֵּאדַ֡יִן מִֽתְכַּנְּשִׁ֡ין אֲחַשְׁדַּרְפְּנַיָּ֡א סִגְנַיָּ֣א וּֽפַחֲוָתָ֡א אֲדַרְגָּזְרַיָּ֣א גְדָבְרַיָּא֩ דְּתָ֨בְרַיָּ֜א תִּפְתָּיֵ֗א וְכֹל֙ שִׁלְטֹנֵ֣י מְדִֽינָתָ֔א לַחֲנֻכַּ֣ת צַלְמָ֔א דִּ֥י הֲקֵ֖ים נְבוּכַדְנֶצַּ֣ר מַלְכָּ֑א וקאמין [וְקָֽיְמִין֙] לָקֳבֵ֣ל צַלְמָ֔א דִּ֥י הֲקֵ֖ים נְבוּכַדְנֶצַּֽר׃ (ד) וְכָרוֹזָ֖א קָרֵ֣א בְחָ֑יִל לְכ֤וֹן אָֽמְרִין֙ עַֽמְמַיָּ֔א אֻמַּיָּ֖א וְלִשָּׁנַיָּֽא׃ (ה) בְּעִדָּנָ֡א דִּֽי־תִשְׁמְע֡וּן קָ֣ל קַרְנָ֣א מַ֠שְׁרוֹקִיתָא קיתרוס [קַתְר֨וֹס] סַבְּכָ֤א פְּסַנְתֵּרִין֙ סוּמְפֹּ֣נְיָ֔ה וְכֹ֖ל זְנֵ֣י זְמָרָ֑א תִּפְּל֤וּן וְתִסְגְּדוּן֙ לְצֶ֣לֶם דַּהֲבָ֔א דִּ֥י הֲקֵ֖ים נְבוּכַדְנֶצַּ֥ר מַלְכָּֽא׃ (ו) וּמַן־דִּי־לָ֥א יִפֵּ֖ל וְיִסְגֻּ֑ד בַּהּ־שַׁעֲתָ֣א יִתְרְמֵ֔א לְגֽוֹא־אַתּ֥וּן נוּרָ֖א יָקִֽדְתָּֽא׃ (ז) כָּל־קֳבֵ֣ל דְּנָ֡ה בֵּהּ־זִמְנָ֡א כְּדִ֣י שָֽׁמְעִ֣ין כָּֽל־עַמְמַיָּ֡א קָ֣ל קַרְנָא֩ מַשְׁר֨וֹקִיתָ֜א קיתרס [קַתְר֤וֹס] שַׂבְּכָא֙ פְּסַנְטֵרִ֔ין וְכֹ֖ל זְנֵ֣י זְמָרָ֑א נָֽפְלִ֨ין כָּֽל־עַֽמְמַיָּ֜א אֻמַיָּ֣א וְלִשָּׁנַיָּ֗א סָֽגְדִין֙ לְצֶ֣לֶם דַּהֲבָ֔א דִּ֥י הֲקֵ֖ים נְבוּכַדְנֶצַּ֥ר מַלְכָּֽא׃ (ח) כָּל־קֳבֵ֤ל דְּנָה֙ בֵּהּ־זִמְנָ֔א קְרִ֖בוּ גֻּבְרִ֣ין כַּשְׂדָּאִ֑ין וַאֲכַ֥לוּ קַרְצֵיה֖וֹן דִּ֥י יְהוּדָיֵֽא׃ (ט) עֲנוֹ֙ וְאָ֣מְרִ֔ין לִנְבוּכַדְנֶצַּ֖ר מַלְכָּ֑א מַלְכָּ֖א לְעָלְמִ֥ין חֱיִֽי׃ (י) אנתה [אַ֣נְתְּ] מַלְכָּא֮ שָׂ֣מְתָּ טְּעֵם֒ דִּ֣י כָל־אֱנָ֡שׁ דִּֽי־יִשְׁמַ֡ע קָ֣ל קַרְנָ֣א מַ֠שְׁרֹקִיתָא קיתרס [קַתְר֨וֹס] שַׂבְּכָ֤א פְסַנְתֵּרִין֙ וסיפניה [וְסוּפֹּ֣נְיָ֔ה] וְכֹ֖ל זְנֵ֣י זְמָרָ֑א יִפֵּ֥ל וְיִסְגֻּ֖ד לְצֶ֥לֶם דַּהֲבָֽא׃ (יא) וּמַן־דִּי־לָ֥א יִפֵּ֖ל וְיִסְגֻּ֑ד יִתְרְמֵ֕א לְגֽוֹא־אַתּ֥וּן נוּרָ֖א יָקִֽדְתָּֽא׃ (יב) אִיתַ֞י גֻּבְרִ֣ין יְהוּדָאיִ֗ן דִּֽי־מַנִּ֤יתָ יָתְהוֹן֙ עַל־עֲבִידַת֙ מְדִינַ֣ת בָּבֶ֔ל שַׁדְרַ֥ךְ מֵישַׁ֖ךְ וַעֲבֵ֣ד נְג֑וֹ גֻּבְרַיָּ֣א אִלֵּ֗ךְ לָא־שָׂ֨מֽוּ עליך [עֲלָ֤ךְ] מַלְכָּא֙ טְעֵ֔ם לאלקיך [לֵֽאלָהָךְ֙] לָ֣א פָלְחִ֔ין וּלְצֶ֧לֶם דַּהֲבָ֛א דִּ֥י הֲקֵ֖ימְתָּ לָ֥א סָגְדִֽין׃ (ס) (יג) בֵּאדַ֤יִן נְבוּכַדְנֶצַּר֙ בִּרְגַ֣ז וַחֲמָ֔ה אֲמַר֙ לְהַיְתָיָ֔ה לְשַׁדְרַ֥ךְ מֵישַׁ֖ךְ וַעֲבֵ֣ד נְג֑וֹ בֵּאדַ֙יִן֙ גֻּבְרַיָּ֣א אִלֵּ֔ךְ הֵיתָ֖יוּ קֳדָ֥ם מַלְכָּֽא׃ (יד) עָנֵ֤ה נְבֻֽכַדְנֶצַּר֙ וְאָמַ֣ר לְה֔וֹן הַצְדָּ֕א שַׁדְרַ֥ךְ מֵישַׁ֖ךְ וַעֲבֵ֣ד נְג֑וֹ לֵֽאלָקַ֗י לָ֤א אִֽיתֵיכוֹן֙ פָּֽלְחִ֔ין וּלְצֶ֧לֶם דַּהֲבָ֛א דִּ֥י הֲקֵ֖ימֶת לָ֥א סָֽגְדִֽין׃ (טו) כְּעַ֞ן הֵ֧ן אִֽיתֵיכ֣וֹן עֲתִידִ֗ין דִּ֣י בְעִדָּנָ֡א דִּֽי־תִשְׁמְע֡וּן קָ֣ל קַרְנָ֣א מַשְׁרוֹקִיתָ֣א קיתרס [קַתְר֣וֹס] שַׂבְּכָ֡א פְּסַנְתֵּרִין֩ וְסוּמְפֹּ֨נְיָ֜ה וְכֹ֣ל ׀ זְנֵ֣י זְמָרָ֗א תִּפְּל֣וּן וְתִסְגְּדוּן֮ לְצַלְמָ֣א דִֽי־עַבְדֵת֒ וְהֵן֙ לָ֣א תִסְגְּד֔וּן בַּהּ־שַׁעֲתָ֣ה תִתְרְמ֔וֹן לְגֽוֹא־אַתּ֥וּן נוּרָ֖א יָקִֽדְתָּ֑א וּמַן־ה֣וּא אֱלָ֔הּ דֵּ֥י יְשֵֽׁיזְבִנְכ֖וֹן מִן־יְדָֽי׃ (טז) עֲנ֗וֹ שַׁדְרַ֤ךְ מֵישַׁךְ֙ וַעֲבֵ֣ד נְג֔וֹ וְאָמְרִ֖ין לְמַלְכָּ֑א נְבֽוּכַדְנֶצַּ֔ר לָֽא־חַשְׁחִ֨ין אֲנַ֧חְנָה עַל־דְּנָ֛ה פִּתְגָ֖ם לַהֲתָבוּתָֽךְ׃ (יז) הֵ֣ן אִיתַ֗י אֱלָהַ֙נָא֙ דִּֽי־אֲנַ֣חְנָא פָֽלְחִ֔ין יָכִ֖ל לְשֵׁיזָבוּתַ֑נָא מִן־אַתּ֨וּן נוּרָ֧א יָקִֽדְתָּ֛א וּמִן־יְדָ֥ךְ מַלְכָּ֖א יְשֵׁיזִֽב׃ (יח) וְהֵ֣ן לָ֔א יְדִ֥יעַ לֶהֱוֵא־לָ֖ךְ מַלְכָּ֑א דִּ֤י לאלקיך [לֵֽאלָהָךְ֙] לָא־איתינא [אִיתַ֣נָא] פָֽלְחִ֔ין וּלְצֶ֧לֶם דַּהֲבָ֛א דִּ֥י הֲקֵ֖ימְתָּ לָ֥א נִסְגֻּֽד׃ (ס) (יט) בֵּאדַ֨יִן נְבוּכַדְנֶצַּ֜ר הִתְמְלִ֣י חֱמָ֗א וּצְלֵ֤ם אַנְפּ֙וֹהִי֙ אשתנו [אֶשְׁתַּנִּ֔י] עַל־שַׁדְרַ֥ךְ מֵישַׁ֖ךְ וַעֲבֵ֣ד נְג֑וֹ עָנֵ֤ה וְאָמַר֙ לְמֵזֵ֣א לְאַתּוּנָ֔א חַ֨ד־שִׁבְעָ֔ה עַ֛ל דִּ֥י חֲזֵ֖ה לְמֵזְיֵֽהּ׃ (כ) וּלְגֻבְרִ֤ין גִּבָּֽרֵי־חַ֙יִל֙ דִּ֣י בְחַיְלֵ֔הּ אֲמַר֙ לְכַפָּתָ֔ה לְשַׁדְרַ֥ךְ מֵישַׁ֖ךְ וַעֲבֵ֣ד נְג֑וֹ לְמִרְמֵ֕א לְאַתּ֥וּן נוּרָ֖א יָקִֽדְתָּֽא׃ (כא) בֵּאדַ֜יִן גֻּבְרַיָּ֣א אִלֵּ֗ךְ כְּפִ֙תוּ֙ בְּסַרְבָּלֵיהוֹן֙ פטישיהון [פַּטְּשֵׁיה֔וֹן] וְכַרְבְּלָתְה֖וֹן וּלְבֻשֵׁיה֑וֹן וּרְמִ֕יו לְגֽוֹא־אַתּ֥וּן נוּרָ֖א יָקִֽדְתָּֽא׃ (כב) כָּל־קֳבֵ֣ל דְּנָ֗ה מִן־דִּ֞י מִלַּ֤ת מַלְכָּא֙ מַחְצְפָ֔ה וְאַתּוּנָ֖א אֵזֵ֣ה יַתִּ֑ירָא גֻּבְרַיָּ֣א אִלֵּ֗ךְ דִּ֤י הַסִּ֙קוּ֙ לְשַׁדְרַ֤ךְ מֵישַׁךְ֙ וַעֲבֵ֣ד נְג֔וֹ קַטִּ֣ל הִמּ֔וֹן שְׁבִיבָ֖א דִּ֥י נוּרָֽא׃ (כג) וְגֻבְרַיָּ֤א אִלֵּךְ֙ תְּלָ֣תֵּה֔וֹן שַׁדְרַ֥ךְ מֵישַׁ֖ךְ וַעֲבֵ֣ד נְג֑וֹ נְפַ֛לוּ לְגֽוֹא־אַתּוּן־נוּרָ֥א יָֽקִדְתָּ֖א מְכַפְּתִֽין׃ (פ) (כד) אֱדַ֙יִן֙ נְבוּכַדְנֶצַּ֣ר מַלְכָּ֔א תְּוַ֖הּ וְקָ֣ם בְּהִתְבְּהָלָ֑ה עָנֵ֨ה וְאָמַ֜ר לְהַדָּֽבְר֗וֹהִי הֲלָא֩ גֻבְרִ֨ין תְּלָתָ֜א רְמֵ֤ינָא לְגוֹא־נוּרָא֙ מְכַפְּתִ֔ין עָנַ֤יִן וְאָמְרִין֙ לְמַלְכָּ֔א יַצִּיבָ֖א מַלְכָּֽא׃ (כה) עָנֵ֣ה וְאָמַ֗ר הָֽא־אֲנָ֨ה חָזֵ֜ה גֻּבְרִ֣ין אַרְבְּעָ֗ה שְׁרַ֙יִן֙ מַהְלְכִ֣ין בְּגֽוֹא־נוּרָ֔א וַחֲבָ֖ל לָא־אִיתַ֣י בְּה֑וֹן וְרֵוֵהּ֙ דִּ֣י רביעיא [רְֽבִיעָאָ֔ה] דָּמֵ֖ה לְבַר־אֱלָקִֽין׃ (ס) (כו) בֵּאדַ֜יִן קְרֵ֣ב נְבוּכַדְנֶצַּ֗ר לִתְרַע֮ אַתּ֣וּן נוּרָ֣א יָקִֽדְתָּא֒ עָנֵ֣ה וְאָמַ֗ר שַׁדְרַ֨ךְ מֵישַׁ֧ךְ וַעֲבֵד־נְג֛וֹ עַבְד֛וֹהִי דִּֽי־אֱלָהָ֥א עליא [עִלָּאָ֖ה] פֻּ֣קוּ וֶאֱת֑וֹ בֵּאדַ֣יִן נָֽפְקִ֗ין שַׁדְרַ֥ךְ מֵישַׁ֛ךְ וַעֲבֵ֥ד נְג֖וֹ מִן־גּ֥וֹא נוּרָֽא׃
(1) King Nebuchadnezzar made a statue of gold sixty cubits high and six cubits broad. He set it up in the plain of Dura in the province of Babylon. (2) King Nebuchadnezzar then sent word to gather the satraps, prefects, governors, counselors, treasurers, judges, officers, and all the provincial officials to attend the dedication of the statue that King Nebuchadnezzar had set up. (3) So the satraps, prefects, governors, counselors, treasurers, judges, officers, and all the provincial officials assembled for the dedication of the statue that King Nebuchadnezzar had set up, and stood before the statue that Nebuchadnezzar had set up. (4) The herald proclaimed in a loud voice, “You are commanded, O peoples and nations of every language, (5) when you hear the sound of the horn, pipe, zither, lyre, psaltery, bagpipe, and all other types of instruments, to fall down and worship the statue of gold that King Nebuchadnezzar has set up. (6) Whoever will not fall down and worship shall at once be thrown into a burning fiery furnace.” (7) And so, as soon as all the peoples heard the sound of the horn, pipe, zither, lyre, psaltery, and all other types of instruments, all peoples and nations of every language fell down and worshiped the statue of gold that King Nebuchadnezzar had set up. (8) Seizing the occasion, certain Chaldeans came forward to slander the Jews. (9) They spoke up and said to King Nebuchadnezzar, “O king, live forever! (10) You, O king, gave an order that everyone who hears the horn, pipe, zither, lyre, psaltery, bagpipe, and all types of instruments must fall down and worship the golden statue, (11) and whoever does not fall down and worship shall be thrown into a burning fiery furnace. (12) There are certain Jews whom you appointed to administer the province of Babylon, Shadrach, Meshach, and Abed-nego; those men pay no heed to you, O king; they do not serve your god or worship the statue of gold that you have set up.” (13) Then Nebuchadnezzar, in raging fury, ordered Shadrach, Meshach, and Abed-nego to be brought; so those men were brought before the king. (14) Nebuchadnezzar spoke to them and said, “Is it true, Shadrach, Meshach, and Abed-nego, that you do not serve my god or worship the statue of gold that I have set up? (15) Now if you are ready to fall down and worship the statue that I have made when you hear the sound of the horn, pipe, zither, lyre, psaltery, and bagpipe, and all other types of instruments, [well and good]; but if you will not worship, you shall at once be thrown into a burning fiery furnace, and what god is there that can save you from my power?” (16) Shadrach, Meshach, and Abed-nego said in reply to the king, “O Nebuchadnezzar, we have no need to answer you in this matter, (17) for if so it must be, our God whom we serve is able to save us from the burning fiery furnace, and He will save us from your power, O king. (18) But even if He does not, be it known to you, O king, that we will not serve your god or worship the statue of gold that you have set up.” (19) Nebuchadnezzar was so filled with rage at Shadrach, Meshach, and Abed-nego that his visage was distorted, and he gave an order to heat up the furnace to seven times its usual heat. (20) He commanded some of the strongest men of his army to bind Shadrach, Meshach, and Abed-nego, and to throw them into the burning fiery furnace. (21) So these men, in their shirts, trousers, hats, and other garments, were bound and thrown into the burning fiery furnace. (22) Because the king’s order was urgent, and the furnace was heated to excess, a tongue of flame killed the men who carried up Shadrach, Meshach, and Abed-nego. (23) But those three men, Shadrach, Meshach, and Abed-nego, dropped, bound, into the burning fiery furnace. (24) Then King Nebuchadnezzar was astonished and, rising in haste, addressed his companions, saying, “Did we not throw three men, bound, into the fire?” They spoke in reply, “Surely, O king.” (25) He answered, “But I see four men walking about unbound and unharmed in the fire and the fourth looks like a divine being.” (26) Nebuchadnezzar then approached the hatch of the burning fiery furnace and called, “Shadrach, Meshach, Abed-nego, servants of the Most High God, come out!” So Shadrach, Meshach, and Abed-nego came out of the fire.
(ב) כִּי־ה֭וּא עַל־יַמִּ֣ים יְסָדָ֑הּ וְעַל־נְ֝הָר֗וֹת יְכוֹנְנֶֽהָ׃ (ג) מִֽי־יַעֲלֶ֥ה בְהַר־יקוק וּמִי־יָ֝קוּם בִּמְק֥וֹם קָדְשֽׁוֹ׃ (ד) נְקִ֥י כַפַּ֗יִם וּֽבַר־לֵ֫בָ֥ב אֲשֶׁ֤ר ׀ לֹא־נָשָׂ֣א לַשָּׁ֣וְא נַפְשִׁ֑י וְלֹ֖א נִשְׁבַּ֣ע לְמִרְמָֽה׃ (ה) יִשָּׂ֣א בְ֭רָכָה מֵאֵ֣ת יקוק וּ֝צְדָקָ֗ה מֵאֱלֹקֵ֥י יִשְׁעֽוֹ׃ (ו) זֶ֭ה דּ֣וֹר דרשו [דֹּרְשָׁ֑יו] מְבַקְשֵׁ֨י פָנֶ֖יךָ יַעֲקֹ֣ב סֶֽלָה׃
(2) For He founded it upon the ocean, set it on the nether-streams. (3) Who may ascend the mountain of the LORD? Who may stand in His holy place?— (4) He who has clean hands and a pure heart, who has not taken a false oath by My life or sworn deceitfully. (5) He shall carry away a blessing from the LORD, a just reward from God, his deliverer. (6) Such is the circle of those who turn to Him, Jacob, who seek Your presence.Selah.
(כא) וַיָּ֣רַח יקוק אֶת־רֵ֣יחַ הַנִּיחֹחַ֒ וַיֹּ֨אמֶר יקוק אֶל־לִבּ֗וֹ לֹֽא־אֹ֠סִף לְקַלֵּ֨ל ע֤וֹד אֶת־הָֽאֲדָמָה֙ בַּעֲב֣וּר הָֽאָדָ֔ם כִּ֠י יֵ֣צֶר לֵ֧ב הָאָדָ֛ם רַ֖ע מִנְּעֻרָ֑יו וְלֹֽא־אֹסִ֥ף ע֛וֹד לְהַכּ֥וֹת אֶת־כָּל־חַ֖י כַּֽאֲשֶׁ֥ר עָשִֽׂיתִי׃
(21) The LORD smelled the pleasing odor, and the LORD said to Himself: “Never again will I doom the earth because of man, since the devisings of man’s mind are evil from his youth; nor will I ever again destroy every living being, as I have done.
(א) לַמְנַצֵּ֗חַ לְדָ֫וִ֥ד אָ֘מַ֤ר נָבָ֣ל בְּ֭לִבּוֹ אֵ֣ין אֱלֹקִ֑ים הִֽשְׁחִ֗יתוּ הִֽתְעִ֥יבוּ עֲלִילָ֗ה אֵ֣ין עֹֽשֵׂה־טֽוֹב׃ (ב) יקוק מִשָּׁמַיִם֮ הִשְׁקִ֪יף עַֽל־בְּנֵי־אָ֫דָ֥ם לִ֭רְאוֹת הֲיֵ֣שׁ מַשְׂכִּ֑יל דֹּ֝רֵשׁ אֶת־אֱלֹקִֽים׃ (ג) הַכֹּ֥ל סָר֮ יַחְדָּ֪ו נֶ֫אֱלָ֥חוּ אֵ֤ין עֹֽשֵׂה־ט֑וֹב אֵ֝֗ין גַּם־אֶחָֽד׃
(1) For the leader. Of David. The benighted man thinks, “God does not care.” Man’s deeds are corrupt and loathsome; no one does good. (2) The LORD looks down from heaven on mankind to find a man of understanding, a man mindful of God. (3) All have turned bad, altogether foul; there is none who does good, not even one.
(מא) וַיִּשְׂטֹ֤ם עֵשָׂו֙ אֶֽת־יַעֲקֹ֔ב עַל־הַ֨בְּרָכָ֔ה אֲשֶׁ֥ר בֵּרֲכ֖וֹ אָבִ֑יו וַיֹּ֨אמֶר עֵשָׂ֜ו בְּלִבּ֗וֹ יִקְרְבוּ֙ יְמֵי֙ אֵ֣בֶל אָבִ֔י וְאַֽהַרְגָ֖ה אֶת־יַעֲקֹ֥ב אָחִֽי׃
(41) Now Esau harbored a grudge against Jacob because of the blessing which his father had given him, and Esau said to himself, “Let but the mourning period of my father come, and I will kill my brother Jacob.”
(כו) וַיֹּ֥אמֶר יָרָבְעָ֖ם בְּלִבּ֑וֹ עַתָּ֛ה תָּשׁ֥וּב הַמַּמְלָכָ֖ה לְבֵ֥ית דָּוִֽד׃ (כז) אִֽם־יַעֲלֶ֣ה ׀ הָעָ֣ם הַזֶּ֗ה לַעֲשׂ֨וֹת זְבָחִ֤ים בְּבֵית־יקוק בִּיר֣וּשָׁלִַ֔ם וְ֠שָׁב לֵ֣ב הָעָ֤ם הַזֶּה֙ אֶל־אֲדֹ֣נֵיהֶ֔ם אֶל־רְחַבְעָ֖ם מֶ֣לֶךְ יְהוּדָ֑ה וַהֲרָגֻ֕נִי וְשָׁ֖בוּ אֶל־רְחַבְעָ֥ם מֶֽלֶךְ־יְהוּדָֽה׃ (כח) וַיִּוָּעַ֣ץ הַמֶּ֔לֶךְ וַיַּ֕עַשׂ שְׁנֵ֖י עֶגְלֵ֣י זָהָ֑ב וַיֹּ֣אמֶר אֲלֵהֶ֗ם רַב־לָכֶם֙ מֵעֲל֣וֹת יְרוּשָׁלִַ֔ם הִנֵּ֤ה אֱלֹקֶ֙יךָ֙ יִשְׂרָאֵ֔ל אֲשֶׁ֥ר הֶעֱל֖וּךָ מֵאֶ֥רֶץ מִצְרָֽיִם׃
(26) Jeroboam said to himself, “Now the kingdom may well return to the House of David. (27) If these people still go up to offer sacrifices at the House of the LORD in Jerusalem, the heart of these people will turn back to their master, King Rehoboam of Judah; they will kill me and go back to King Rehoboam of Judah.” (28) So the king took counsel and made two golden calves. He said to the people, “You have been going up to Jerusalem long enough. This is your god, O Israel, who brought you up from the land of Egypt!”
(ו) וַיָּבוֹא֮ הָמָן֒ וַיֹּ֤אמֶר לוֹ֙ הַמֶּ֔לֶךְ מַה־לַעֲשׂ֕וֹת בָּאִ֕ישׁ אֲשֶׁ֥ר הַמֶּ֖לֶךְ חָפֵ֣ץ בִּיקָר֑וֹ וַיֹּ֤אמֶר הָמָן֙ בְּלִבּ֔וֹ לְמִ֞י יַחְפֹּ֥ץ הַמֶּ֛לֶךְ לַעֲשׂ֥וֹת יְקָ֖ר יוֹתֵ֥ר מִמֶּֽנִּי׃
(6) Haman entered, and the king asked him, “What should be done for a man whom the king desires to honor?” Haman said to himself, “Whom would the king desire to honor more than me?”
(יג) וְחַנָּ֗ה הִ֚יא מְדַבֶּ֣רֶת עַל־לִבָּ֔הּ רַ֚ק שְׂפָתֶ֣יהָ נָּע֔וֹת וְקוֹלָ֖הּ לֹ֣א יִשָּׁמֵ֑עַ וַיַּחְשְׁבֶ֥הָ עֵלִ֖י לְשִׁכֹּרָֽה׃
(13) Now Hannah was praying in her heart; only her lips moved, but her voice could not be heard. So Eli thought she was drunk.
(א) וַיֹּ֤אמֶר דָּוִד֙ אֶל־לִבּ֔וֹ עַתָּ֛ה אֶסָּפֶ֥ה יוֹם־אֶחָ֖ד בְּיַד־שָׁא֑וּל אֵֽין־לִ֨י ט֜וֹב כִּ֣י הִמָּלֵ֥ט אִמָּלֵ֣ט ׀ אֶל־אֶ֣רֶץ פְּלִשְׁתִּ֗ים וְנוֹאַ֨שׁ מִמֶּ֤נִּי שָׁאוּל֙ לְבַקְשֵׁ֤נִי עוֹד֙ בְּכָל־גְּב֣וּל יִשְׂרָאֵ֔ל וְנִמְלַטְתִּ֖י מִיָּדֽוֹ׃
(1) David said to himself, “Some day I shall certainly perish at the hands of Saul. The best thing for me is to flee to the land of the Philistines; Saul will then give up hunting me throughout the territory of Israel, and I will escape him.”
(ח) וַיָּ֤שֶׂם דָּנִיֵּאל֙ עַל־לִבּ֔וֹ אֲשֶׁ֧ר לֹֽא־יִתְגָּאַ֛ל בְּפַתְבַּ֥ג הַמֶּ֖לֶךְ וּבְיֵ֣ין מִשְׁתָּ֑יו וַיְבַקֵּשׁ֙ מִשַּׂ֣ר הַסָּרִיסִ֔ים אֲשֶׁ֖ר לֹ֥א יִתְגָּאָֽל׃
(8) Daniel resolved not to defile himself with the king’s food or the wine he drank, so he sought permission of the chief officer not to defile himself,
(א) משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה:
(1) Moses received the Torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.
(יד) כִּי־ה֖וּא יָדַ֣ע יִצְרֵ֑נוּ זָ֝כ֗וּר כִּי־עָפָ֥ר אֲנָֽחְנוּ׃
(14) For He knows how we are formed; He is mindful that we are dust.
(יז) וַיקוק צְבָאוֹת֙ הַנּוֹטֵ֣עַ אוֹתָ֔ךְ דִּבֶּ֥ר עָלַ֖יִךְ רָעָ֑ה בִּ֠גְלַל רָעַ֨ת בֵּֽית־יִשְׂרָאֵ֜ל וּבֵ֣ית יְהוּדָ֗ה אֲשֶׁ֨ר עָשׂ֥וּ לָהֶ֛ם לְהַכְעִסֵ֖נִי לְקַטֵּ֥ר לַבָּֽעַל׃ (ס)
(17) The LORD of Hosts, who planted you, has decreed disaster for you, because of the evil wrought by the House of Israel and the House of Judah, who angered Me by sacrificing to Baal.
Antoninus and 15th Av
Every year during the summer, on the 15th of the Hebrew month of Ab, the Jewish People celebrate the miracle God performed in the aftermath of the Battle of Beitar in 135 CE, of which Roman Emperor Antoninus played a minor part.After a difficult period in Judea after the destruction of the Second Temple in 70 CE, the Jews were burdened by harsh emperors, including Hadrian, who ruled Judea with an iron fist – persecuting the Jews and their way of life.During the final act of the Great Revolt under the leadership of Judean Bar Kokhba, Roman soldiers ascended on the Jewish fortress of Beitar south of Jerusalem, laying siege to the city for three years.Beitar eventually fell and the Romans massacred more than half a million Jews all together in the battle and other battles during the revolt, according to the Greek historian Cassius Dio.For years, in order to enlarge the disgrace of the Jewish People, then-Emperor Hadrian refused to permit the surviving Jews to bury their countrymen. Hadrian even tried to erase Judea and the Jewish People off the map by naming the Holy Land “Syria Palæstina” and the Holy City of Jerusalem “Aelia Capitolina.”After Hadrian’s death, the Midrash (Eicha Rabbah) explains that Jewish leaders sent a delegation to the new Caesar – who allowed the Judeans to give the dead at Beitar their burial rites and to pay their final respects to the men, women and children who bravely fought the Roman army.After years of sitting out in the open, the Jewish community found the corpses in the city perfectly intact, without any signs of decomposition or foul odors.By comparing the account in the midrash to the chronicles of the Roman Empire, the ruler who permitted the burial was Antoninus.
After the death of Hadrian, it took Antoninus – one of the Roman Empire’s “Five Good Emperors” and the adopted son and heir of Hadrian – about only one year to repeal all the edicts persecuting the Jews and their way of life.
Every year during the summer, on the 15th of the Hebrew month of Ab, the Jewish People celebrate the miracle God performed in the aftermath of the Battle of Beitar in 135 CE, of which Roman Emperor Antoninus played a minor part.After a difficult period in Judea after the destruction of the Second Temple in 70 CE, the Jews were burdened by harsh emperors, including Hadrian, who ruled Judea with an iron fist – persecuting the Jews and their way of life.During the final act of the Great Revolt under the leadership of Judean Bar Kokhba, Roman soldiers ascended on the Jewish fortress of Beitar south of Jerusalem, laying siege to the city for three years.Beitar eventually fell and the Romans massacred more than half a million Jews all together in the battle and other battles during the revolt, according to the Greek historian Cassius Dio.For years, in order to enlarge the disgrace of the Jewish People, then-Emperor Hadrian refused to permit the surviving Jews to bury their countrymen. Hadrian even tried to erase Judea and the Jewish People off the map by naming the Holy Land “Syria Palæstina” and the Holy City of Jerusalem “Aelia Capitolina.”After Hadrian’s death, the Midrash (Eicha Rabbah) explains that Jewish leaders sent a delegation to the new Caesar – who allowed the Judeans to give the dead at Beitar their burial rites and to pay their final respects to the men, women and children who bravely fought the Roman army.After years of sitting out in the open, the Jewish community found the corpses in the city perfectly intact, without any signs of decomposition or foul odors.By comparing the account in the midrash to the chronicles of the Roman Empire, the ruler who permitted the burial was Antoninus.
After the death of Hadrian, it took Antoninus – one of the Roman Empire’s “Five Good Emperors” and the adopted son and heir of Hadrian – about only one year to repeal all the edicts persecuting the Jews and their way of life.
א"ל אנטונינוס לרבי בעינא דימלוך אסוירוס ברי תחותי ותתעביד טבריא קלניא ואי אימא להו חדא עבדי תרי לא עבדי אייתי גברא ארכביה אחבריה ויהב ליה יונה לעילאי בידיה וא"ל לתתאה אימר לעילא דלמפרח מן ידיה יונה אמר שמע מינה הכי קאמר לי את בעי מינייהו דאסוירוס ברי ימלוך תחותי ואימא ליה לאסוירוס דתעביד טבריא קלניא א"ל מצערין לי חשובי [רומאי] מעייל ליה לגינא כל יומא עקר ליה פוגלא ממשרא קמיה אמר ש"מ הכי קאמר לי את קטול חד חד מינייהו ולא תתגרה בהו בכולהו
The Gemara provides the background for this assertion. It is related that Antoninus said to Rabbi Yehuda HaNasi: I wish for Asveirus my son to rule instead of me, and that the city Tiberias be released [kelaneya] from paying taxes. And if I tell the Roman senate one of my wishes, they will do as I wish, but if I ask for two of them they will not do as I wish. Rabbi Yehuda HaNasi conveyed his answer in the following manner: He brought a man, placed him on the shoulders of another man, and put a dove in the hands of the one on top. And he said to the one on the bottom: Tell the one on top that he should cause the dove to fly from his hands. Antoninus said to himself: Learn from it that this is what Rabbi Yehuda HaNasi is saying to me: You should ask the Senate: Let Asveirus my son rule instead of me, and say to Asveirus that he should release Tiberias from paying taxes. Antoninus also said to Rabbi Yehuda HaNasi: Important Romans are upsetting me; what can I do about them? Rabbi Yehuda HaNasi brought him to his garden, and every day he uprooted a radish from the garden bed before him. Antoninus said to himself: Learn from it that this is what Rabbi Yehuda HaNasi is saying to me: You should kill them one by one, and do not incite all of them at once.
ולימא ליה מימר [בהדיא] אמר שמעי (בי) חשובי רומי ומצערו ליה ולימא ליה בלחש משום דכתיב (קהלת י, כ) כי עוף השמים יוליך את הקול הוה ליה ההוא ברתא דשמה גירא קעבדה איסורא שדר ליה גרגירא שדר ליה כוסברתא שדר ליה כרתי שלח ליה חסא כל יומא הוה שדר ליה דהבא פריכא במטראתא וחיטי אפומייהו אמר להו אמטיו חיטי לרבי אמר [ליה רבי] לא צריכנא אית לי טובא אמר ליהוו למאן דבתרך דיהבי לבתראי דאתו בתרך ודאתי מינייהו ניפוק עלייהו ה"ל ההיא נקרתא דהוה עיילא מביתיה לבית רבי כל יומא הוה מייתי תרי עבדי חד קטליה אבבא דבי רבי וחד קטליה אבבא דביתיה א"ל בעידנא דאתינא לא נשכח גבר קמך יומא חד אשכחיה לר' חנינא בר חמא דהוה יתיב אמר לא אמינא לך בעידנא דאתינא לא נשכח גבר קמך א"ל לית דין בר איניש א"ל אימא ליה לההוא עבדא דגני אבבא דקאים וליתי אזל ר' חנינא בר חמא אשכחיה דהוה קטיל אמר היכי אעביד אי איזיל ואימא ליה דקטיל אין משיבין על הקלקלה אשבקיה ואיזיל קא מזלזלינן במלכותא בעא רחמי עליה ואחייה ושדריה אמר ידענא זוטי דאית בכו מחיה מתים מיהו בעידנא דאתינא לא נשכח איניש קמך כל יומא הוה משמש לרבי מאכיל ליה משקי ליה כי הוה בעי רבי למיסק לפוריא הוה גחין קמי פוריא א"ל סק עילואי לפורייך אמר לאו אורח ארעא לזלזולי במלכותא כולי האי אמר מי ישימני מצע תחתיך לעולם הבא א"ל אתינא לעלמא דאתי א"ל אין א"ל והכתיב (עובדיה א, יח) לא יהיה שריד לבית עשו בעושה מעשה עשו
The Gemara asks: But why not let him say his advice explicitly? Why did Rabbi Yehuda HaNasi answer in such a circumspect way, which could have been interpreted incorrectly? The Gemara answers: Rabbi Yehuda HaNasi said to himself: If I answer openly, the important Romans might hear me and will cause me anguish. The Gemara asks: But why not let him say his advice quietly? The Gemara explains: Rabbi Yehuda HaNasi was still worried that they might hear what he had said, because it is written: “Curse not the king, no, not in your thought, and curse not the rich in your bedchamber, for a bird of the air shall carry the voice” (Ecclesiastes 10:20). The Gemara relates: Antoninus had a certain daughter whose name was Gira, who performed a prohibited action, i.e., she engaged in promiscuous intercourse. Antoninus sent a rocket plant [gargira] to Rabbi Yehuda HaNasi, to allude to the fact that Gira had acted promiscuously [gar]. Rabbi Yehuda HaNasi sent him coriander [kusbarta], which Antoninus understood as a message to kill [kos] his daughter [barta], as she was liable to receive the death penalty for her actions. Antoninus sent him leeks [karti] to say: I will be cut off [karet] if I do so. Rabbi Yehuda HaNasi then sent him lettuce [ḥasa], i.e., Antoninus should have mercy [ḥas] on her. The Gemara relates: Every day Antoninus would send to Rabbi Yehuda HaNasi crushed gold in large sacks, with wheat in the opening of the sacks. He would say to his servants: Bring this wheat to Rabbi Yehuda HaNasi, and they did not realize that the bags actually contained gold. Rabbi Yehuda HaNasi said to Antoninus: I do not need gold, as I have plenty. Antoninus said: The gold should be for those who will come after you, who will give it to the last ones who come after you. And those who descend from them will bring forth the gold that I now give you, and will be able to pay taxes to the Romans from this money. The Gemara relates anther anecdote involving Antoninus. Antoninus had a certain underground cave from which there was a tunnel that went from his house to the house of Rabbi Yehuda HaNasi. Every day he would bring two servants to serve him. He would kill one at the entrance of the house of Rabbi Yehuda HaNasi, and would kill the other one at the entrance of his house, so that no living person would know that he had visited Rabbi Yehuda HaNasi. He said to Rabbi Yehuda HaNasi: When I come to visit, let no man be found before you. One day, Antoninus found that Rabbi Ḥanina bar Ḥama was sitting there. He said: Did I not tell you that when I come to visit, let no man be found before you? Rabbi Yehuda HaNasi said to him: This is not a human being; he is like an angel, and you have nothing to fear from him. Antoninus said to Rabbi Ḥanina bar Ḥama: Tell that servant who is sleeping at the entrance that he should rise and come. Rabbi Ḥanina bar Ḥama went and found that the servant Antoninus referred to had been killed. He said to himself: How shall I act? If I go and tell Antoninus that he was killed, this is problematic, as one should not report distressing news. If I leave him and go, then I would be treating the king with disrespect. He prayed for God to have mercy and revived the servant, and he sent him to Antoninus. Antoninus said: I know that even the least among you can revive the dead; but when I come to visit let no man be found before you, even one as great as Rabbi Ḥanina bar Ḥama. The Gemara relates: Every day Antoninus would minister to Rabbi Yehuda HaNasi; he would feed him and give him to drink. When Rabbi Yehuda HaNasi wanted to ascend to his bed, Antoninus would bend down in front of the bed and say to him: Ascend upon me to your bed. Rabbi Yehuda HaNasi said in response: It is not proper conduct to treat the king with this much disrespect. Antoninus said: Oh, that I were set as a mattress under you in the World-to-Come! On another occasion, Antoninus said to Rabbi Yehuda HaNasi: Will I enter the World-to-Come? Rabbi Yehuda HaNasi said to him: Yes. Antoninus said to him: But isn’t it written: “And there shall not be any remaining of the house of Esau” (Obadiah 1:18)? Rabbi Yehuda HaNasi answered: The verse is stated with regard to those who perform actions similar to those of the wicked Esau, not to people like you.
(יב) חַיִּ֣ים וָ֭חֶסֶד עָשִׂ֣יתָ עִמָּדִ֑י וּ֝פְקֻדָּתְךָ֗ שָֽׁמְרָ֥ה רוּחִֽי׃
(12) You bestowed on me life and care; Your providence watched over my spirit.
(א) וַֽיקוק פָּקַ֥ד אֶת־שָׂרָ֖ה כַּאֲשֶׁ֣ר אָמָ֑ר וַיַּ֧עַשׂ יקוק לְשָׂרָ֖ה כַּאֲשֶׁ֥ר דִּבֵּֽר׃ (ב) וַתַּהַר֩ וַתֵּ֨לֶד שָׂרָ֧ה לְאַבְרָהָ֛ם בֵּ֖ן לִזְקֻנָ֑יו לַמּוֹעֵ֕ד אֲשֶׁר־דִּבֶּ֥ר אֹת֖וֹ אֱלֹקִֽים׃
(1) The LORD took note of Sarah as He had promised, and the LORD did for Sarah as He had spoken. (2) Sarah conceived and bore a son to Abraham in his old age, at the set time of which God had spoken.
(כב) עֹ֖ד כָּל־יְמֵ֣י הָאָ֑רֶץ זֶ֡רַע וְ֠קָצִיר וְקֹ֨ר וָחֹ֜ם וְקַ֧יִץ וָחֹ֛רֶף וְי֥וֹם וָלַ֖יְלָה לֹ֥א יִשְׁבֹּֽתוּ׃
(22) So long as the earth endures, Seedtime and harvest, Cold and heat, Summer and winter, Day and night Shall not cease.”
(כ) וַיִּ֥בֶן נֹ֛חַ מִזְבֵּ֖חַ לַֽיקוק וַיִּקַּ֞ח מִכֹּ֣ל ׀ הַבְּהֵמָ֣ה הַטְּהוֹרָ֗ה וּמִכֹּל֙ הָע֣וֹף הַטָּהֹ֔ר וַיַּ֥עַל עֹלֹ֖ת בַּמִּזְבֵּֽחַ׃ (כא) וַיָּ֣רַח יקוק אֶת־רֵ֣יחַ הַנִּיחֹחַ֒ וַיֹּ֨אמֶר יקוק אֶל־לִבּ֗וֹ לֹֽא־אֹ֠סִף לְקַלֵּ֨ל ע֤וֹד אֶת־הָֽאֲדָמָה֙ בַּעֲב֣וּר הָֽאָדָ֔ם כִּ֠י יֵ֣צֶר לֵ֧ב הָאָדָ֛ם רַ֖ע מִנְּעֻרָ֑יו וְלֹֽא־אֹסִ֥ף ע֛וֹד לְהַכּ֥וֹת אֶת־כָּל־חַ֖י כַּֽאֲשֶׁ֥ר עָשִֽׂיתִי׃ (כב) עֹ֖ד כָּל־יְמֵ֣י הָאָ֑רֶץ זֶ֡רַע וְ֠קָצִיר וְקֹ֨ר וָחֹ֜ם וְקַ֧יִץ וָחֹ֛רֶף וְי֥וֹם וָלַ֖יְלָה לֹ֥א יִשְׁבֹּֽתוּ׃
(20) Then Noah built an altar to the LORD and, taking of every clean animal and of every clean bird, he offered burnt offerings on the altar. (21) The LORD smelled the pleasing odor, and the LORD said to Himself: “Never again will I doom the earth because of man, since the devisings of man’s mind are evil from his youth; nor will I ever again destroy every living being, as I have done. (22) So long as the earth endures, Seedtime and harvest, Cold and heat, Summer and winter, Day and night Shall not cease.”
(ה) קָר֤וֹב צִדְקִי֙ יָצָ֣א יִשְׁעִ֔י וּזְרֹעַ֖י עַמִּ֣ים יִשְׁפֹּ֑טוּ אֵלַי֙ אִיִּ֣ים יְקַוּ֔וּ וְאֶל־זְרֹעִ֖י יְיַחֵלֽוּן׃ (ו) שְׂאוּ֩ לַשָּׁמַ֨יִם עֵֽינֵיכֶ֜ם וְֽהַבִּ֧יטוּ אֶל־הָאָ֣רֶץ מִתַּ֗חַת כִּֽי־שָׁמַ֜יִם כֶּעָשָׁ֤ן נִמְלָ֙חוּ֙ וְהָאָ֙רֶץ֙ כַּבֶּ֣גֶד תִּבְלֶ֔ה וְיֹשְׁבֶ֖יהָ כְּמוֹ־כֵ֣ן יְמוּת֑וּן וִישֽׁוּעָתִי֙ לְעוֹלָ֣ם תִּֽהְיֶ֔ה וְצִדְקָתִ֖י לֹ֥א תֵחָֽת׃ (ס)
(5) The triumph I grant is near, The success I give has gone forth. My arms shall provide for the peoples; The coastlands shall trust in Me, They shall look to My arm. (6) Raise your eyes to the heavens, And look upon the earth beneath: Though the heavens should melt away like smoke, And the earth wear out like a garment, And its inhabitants die out as well, My victory shall stand forever, My triumph shall remain unbroken.
(ו) כִּ֠י לֹ֣א אֶחְמ֥וֹל ע֛וֹד עַל־יֹשְׁבֵ֥י הָאָ֖רֶץ נְאֻם־יקוק וְהִנֵּ֨ה אָנֹכִ֜י מַמְצִ֣יא אֶת־הָאָדָ֗ם אִ֤ישׁ בְּיַד־רֵעֵ֙הוּ֙ וּבְיַ֣ד מַלְכּ֔וֹ וְכִתְּתוּ֙ אֶת־הָאָ֔רֶץ וְלֹ֥א אַצִּ֖יל מִיָּדָֽם׃ (ז) וָֽאֶרְעֶה֙ אֶת־צֹ֣אן הַֽהֲרֵגָ֔ה לָכֵ֖ן עֲנִיֵּ֣י הַצֹּ֑אן וָאֶקַּֽח־לִ֞י שְׁנֵ֣י מַקְל֗וֹת לְאַחַ֞ד קָרָ֤אתִי נֹ֙עַם֙ וּלְאַחַד֙ קָרָ֣אתִי חֹֽבְלִ֔ים וָאֶרְעֶ֖ה אֶת־הַצֹּֽאן׃ (ח) וָאַכְחִ֛ד אֶת־שְׁלֹ֥שֶׁת הָרֹעִ֖ים בְּיֶ֣רַח אֶחָ֑ד וַתִּקְצַ֤ר נַפְשִׁי֙ בָּהֶ֔ם וְגַם־נַפְשָׁ֖ם בָּחֲלָ֥ה בִֽי׃ (ט) וָאֹמַ֕ר לֹ֥א אֶרְעֶ֖ה אֶתְכֶ֑ם הַמֵּתָ֣ה תָמ֗וּת וְהַנִּכְחֶ֙דֶת֙ תִּכָּחֵ֔ד וְהַ֨נִּשְׁאָר֔וֹת תֹּאכַ֕לְנָה אִשָּׁ֖ה אֶת־בְּשַׂ֥ר רְעוּתָֽהּ׃ (י) וָאֶקַּ֤ח אֶת־מַקְלִי֙ אֶת־נֹ֔עַם וָאֶגְדַּ֖ע אֹת֑וֹ לְהָפֵיר֙ אֶת־בְּרִיתִ֔י אֲשֶׁ֥ר כָּרַ֖תִּי אֶת־כָּל־הָעַמִּֽים׃ (יא) וַתֻּפַ֖ר בַּיּ֣וֹם הַה֑וּא וַיֵּדְע֨וּ כֵ֜ן עֲנִיֵּ֤י הַצֹּאן֙ הַשֹּׁמְרִ֣ים אֹתִ֔י כִּ֥י דְבַר־יקוק הֽוּא׃
(6) For I will pity the inhabitants of the land no more—declares the LORD—but I will place every man at the mercy of every other man and at the mercy of his king; they shall break the country to bits, and I will not rescue it from their hands. (7) So I tended the sheep meant for slaughter, for those poor men of the sheep. I got two staffs, one of which I named Favor and the other Unity, and I proceeded to tend the sheep. (8) But I lost the three shepherds in one month; then my patience with them was at an end, and they in turn were disgusted with me. (9) So I declared, “I am not going to tend you; let the one that is to die die and the one that is to get lost get lost; and let the rest devour each other’s flesh!” (10) Taking my staff Favor, I cleft it in two, so as to annul the covenant I had made with all the peoples; (11) and when it was annulled that day, the same poor men of the sheep who watched me realized that it was a message from the LORD.
(ו) יֵעָזְב֤וּ יַחְדָּו֙ לְעֵ֣יט הָרִ֔ים וּֽלְבֶהֱמַ֖ת הָאָ֑רֶץ וְקָ֤ץ עָלָיו֙ הָעַ֔יִט וְכָל־בֶּהֱמַ֥ת הָאָ֖רֶץ עָלָ֥יו תֶּחֱרָֽף׃
(6) They shall all be left To the kites of the hills And to the beasts of the earth; The kites shall summer on them And all the beasts of the earth shall winter on them.
(א) הִנֵּ֥ה יֽוֹם־בָּ֖א לַֽיקוק וְחֻלַּ֥ק שְׁלָלֵ֖ךְ בְּקִרְבֵּֽךְ׃ (ב) וְאָסַפְתִּ֨י אֶת־כָּל־הַגּוֹיִ֥ם ׀ אֶֽל־יְרוּשָׁלִַם֮ לַמִּלְחָמָה֒ וְנִלְכְּדָ֣ה הָעִ֗יר וְנָשַׁ֙סּוּ֙ הַבָּ֣תִּ֔ים וְהַנָּשִׁ֖ים תשגלנה [תִּשָּׁכַ֑בְנָה] וְיָצָ֞א חֲצִ֤י הָעִיר֙ בַּגּוֹלָ֔ה וְיֶ֣תֶר הָעָ֔ם לֹ֥א יִכָּרֵ֖ת מִן־הָעִֽיר׃ (ג) וְיָצָ֣א יקוק וְנִלְחַ֖ם בַּגּוֹיִ֣ם הָהֵ֑ם כְּי֥וֹם הִֽלָּחֲמ֖ו בְּי֥וֹם קְרָֽב׃ (ד) וְעָמְד֣וּ רַגְלָ֣יו בַּיּוֹם־הַ֠הוּא עַל־הַ֨ר הַזֵּתִ֜ים אֲשֶׁ֨ר עַל־פְּנֵ֥י יְרוּשָׁלִַם֮ מִקֶּדֶם֒ וְנִבְקַע֩ הַ֨ר הַזֵּיתִ֤ים מֵֽחֶצְיוֹ֙ מִזְרָ֣חָה וָיָ֔מָּה גֵּ֖יא גְּדוֹלָ֣ה מְאֹ֑ד וּמָ֨שׁ חֲצִ֥י הָהָ֛ר צָפ֖וֹנָה וְחֶצְיוֹ־נֶֽגְבָּה׃ (ה) וְנַסְתֶּ֣ם גֵּֽיא־הָרַ֗י כִּֽי־יַגִּ֣יעַ גֵּי־הָרִים֮ אֶל־אָצַל֒ וְנַסְתֶּ֗ם כַּאֲשֶׁ֤ר נַסְתֶּם֙ מִפְּנֵ֣י הָרַ֔עַשׁ בִּימֵ֖י עֻזִּיָּ֣ה מֶֽלֶךְ־יְהוּדָ֑ה וּבָא֙ יקוק אֱלֹקַ֔י כָּל־קְדֹשִׁ֖ים עִמָּֽךְ׃ (ו) וְהָיָ֖ה בַּיּ֣וֹם הַה֑וּא לֹֽא־יִהְיֶ֣ה א֔וֹר יְקָר֖וֹת יקפאון [וְקִפָּאֽוֹן׃] (ז) וְהָיָ֣ה יוֹם־אֶחָ֗ד ה֛וּא יִוָּדַ֥ע לַֽיקוק לֹא־י֣וֹם וְלֹא־לָ֑יְלָה וְהָיָ֥ה לְעֵֽת־עֶ֖רֶב יִֽהְיֶה־אֽוֹר׃ (ח) וְהָיָ֣ה ׀ בַּיּ֣וֹם הַה֗וּא יֵצְא֤וּ מַֽיִם־חַיִּים֙ מִיר֣וּשָׁלִַ֔ם חֶצְיָ֗ם אֶל־קַיָּם֙ הַקַּדְמוֹנִ֔י וְחֶצְיָ֖ם אֶל־קַיָּ֣ם הָאַחֲר֑וֹן בַּקַּ֥יִץ וּבָחֹ֖רֶף יִֽהְיֶֽה׃
(1) Lo, a day of the LORD is coming when your spoil shall be divided in your very midst! (2) For I will gather all the nations to Jerusalem for war: The city shall be captured, the houses plundered, and the women violated; and a part of the city shall go into exile. But the rest of the population shall not be uprooted from the city. (3) Then the LORD will come forth and make war on those nations as He is wont to make war on a day of battle. (4) On that day, He will set His feet on the Mount of Olives, near Jerusalem on the east; and the Mount of Olives shall split across from east to west, and one part of the Mount shall shift to the north and the other to the south, a huge gorge. (5) And the Valley in the Hills shall be stopped up, for the Valley of the Hills shall reach only to Azal; it shall be stopped up as it was stopped up as a result of the earthquake in the days of King Uzziah of Judah.—And the LORD my God, with all the holy beings, will come to you. (6) In that day, there shall be neither sunlight nor cold moonlight, (7) but there shall be a continuous day—only the LORD knows when—of neither day nor night, and there shall be light at eventide. (8) In that day, fresh water shall flow from Jerusalem, part of it to the Eastern Sea and part to the Western Sea, throughout the summer and winter.
(א) וַיְבָ֣רֶךְ אֱלֹקִ֔ים אֶת־נֹ֖חַ וְאֶת־בָּנָ֑יו וַיֹּ֧אמֶר לָהֶ֛ם פְּר֥וּ וּרְב֖וּ וּמִלְא֥וּ אֶת־הָאָֽרֶץ׃ (ב) וּמוֹרַאֲכֶ֤ם וְחִתְּכֶם֙ יִֽהְיֶ֔ה עַ֚ל כָּל־חַיַּ֣ת הָאָ֔רֶץ וְעַ֖ל כָּל־ע֣וֹף הַשָּׁמָ֑יִם בְּכֹל֩ אֲשֶׁ֨ר תִּרְמֹ֧שׂ הָֽאֲדָמָ֛ה וּֽבְכָל־דְּגֵ֥י הַיָּ֖ם בְּיֶדְכֶ֥ם נִתָּֽנוּ׃
(1) God blessed Noah and his sons, and said to them, “Be fertile and increase, and fill the earth. (2) The fear and the dread of you shall be upon all the beasts of the earth and upon all the birds of the sky—everything with which the earth is astir—and upon all the fish of the sea; they are given into your hand.
(כח) וַיְבָ֣רֶךְ אֹתָם֮ אֱלֹקִים֒ וַיֹּ֨אמֶר לָהֶ֜ם אֱלֹקִ֗ים פְּר֥וּ וּרְב֛וּ וּמִלְא֥וּ אֶת־הָאָ֖רֶץ וְכִבְשֻׁ֑הָ וּרְד֞וּ בִּדְגַ֤ת הַיָּם֙ וּבְע֣וֹף הַשָּׁמַ֔יִם וּבְכָל־חַיָּ֖ה הָֽרֹמֶ֥שֶׂת עַל־הָאָֽרֶץ׃
(28) God blessed them and God said to them, “Be fertile and increase, fill the earth and master it; and rule the fish of the sea, the birds of the sky, and all the living things that creep on earth.”
(ד) כִּי־ה֞וּא רֹדֶ֣ה ׀ בְּכָל־עֵ֣בֶר הַנָּהָ֗ר מִתִּפְסַח֙ וְעַד־עַזָּ֔ה בְּכָל־מַלְכֵ֖י עֵ֣בֶר הַנָּהָ֑ר וְשָׁל֗וֹם הָ֥יָה ל֛וֹ מִכָּל־עֲבָרָ֖יו מִסָּבִֽיב׃
(4) For he controlled the whole region west of the Euphrates—all the kings west of the Euphrates, from Tiphsah to Gaza—and he had peace on all his borders roundabout.
מַתְנִי׳ אֵין מְעַצְּמִין אֶת הַמֵּת בַּשַּׁבָּת, וְלֹא בַּחוֹל עִם יְצִיאַת נֶפֶשׁ. וְהַמְעַצֵּים עִם יְצִיאַת הַנֶּפֶשׁ — הֲרֵי זֶה שׁוֹפֵךְ דָּמִים. גְּמָ׳ תָּנוּ רַבָּנַן: הַמְעַצְּמוֹ עִם יְצִיאַת הַנֶּפֶשׁ — הֲרֵי זֶה שׁוֹפֵךְ דָּמִים. מָשָׁל לְנֵר שֶׁכָּבָה וְהוֹלֶכֶת, אָדָם מַנִּיחַ אֶצְבָּעוֹ עָלֶיהָ — מִיָּד כָּבְתָה. תַּנְיָא, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: הָרוֹצֶה שֶׁיִּתְעַצְּמוּ עֵינָיו שֶׁל מֵת — נוֹפֵחַ לוֹ יַיִן בְּחוֹטְמוֹ, וְנוֹתֵן שֶׁמֶן בֵּין רִיסֵי עֵינָיו, וְאוֹחֵז בִּשְׁנֵי גּוּדְלֵי רַגְלָיו, וְהֵן מִתְעַצְּמִין מֵאֲלֵיהֶן. תַּנְיָא, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: תִּינוֹק בֶּן יוֹמוֹ חַי — מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת, דָּוִד מֶלֶךְ יִשְׂרָאֵל מֵת — אֵין מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת. תִּינוֹק בֶּן יוֹמוֹ חַי מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת, אָמְרָה תּוֹרָה: חַלֵּל עָלָיו שַׁבָּת אַחַת, כְּדֵי שֶׁיִּשְׁמוֹר שַׁבָּתוֹת הַרְבֵּה. דָּוִד מֶלֶךְ יִשְׂרָאֵל מֵת אֵין מְחַלְּלִין עָלָיו, כֵּיוָן שֶׁמֵּת אָדָם בָּטֵל מִן הַמִּצְוֹת. וְהַיְינוּ דְּאָמַר רַבִּי יוֹחָנָן: ״בַּמֵּתִים חׇפְשִׁי״ — כֵּיוָן שֶׁמֵּת אָדָם, נַעֲשָׂה חׇפְשִׁי מִן הַמִּצְוֹת. תַּנְיָא, רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: תִּינוֹק בֶּן יוֹמוֹ חַי — אֵין צָרִיךְ לְשׁוֹמְרוֹ מִן הַחוּלְדָּה וּמִן הָעַכְבָּרִים. אֲבָל עוֹג מֶלֶךְ הַבָּשָׁן מֵת — צָרִיךְ לְשׁוֹמְרוֹ מִן הַחוּלְדָּה וּמִן הָעַכְבָּרִים, שֶׁנֶּאֱמַר: ״וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה״, כׇּל זְמַן שֶׁאָדָם חַי — אֵימָתוֹ מוּטֶּלֶת עַל הַבְּרִיּוֹת, כֵּיוָן שֶׁמֵּת — בָּטְלָה אֵימָתוֹ. אָמַר רַב פָּפָּא, נְקִיטִינַן: אַרְיֵה אַבֵּי תְּרֵי — לָא נָפֵיל. הָא קָא חָזֵינַן דְּנָפֵיל? הָהוּא כִּדְרָמֵי בַּר אַבָּא. דְּאָמַר רָמֵי בַּר אַבָּא: אֵין חַיָּה שׁוֹלֶטֶת בָּאָדָם עַד שֶׁנִּדְמָה לוֹ כִּבְהֵמָה, שֶׁנֶּאֱמַר: ״אָדָם בִּיקָר בַּל יָלִין נִמְשַׁל כַּבְּהֵמוֹת נִדְמוּ״. אָמַר רַבִּי חֲנִינָא: אָסוּר לִישַׁן בַּבַּיִת יְחִידִי, וְכׇל הַיָּשֵׁן בַּבַּיִת יְחִידִי — אֹחַזְתּוֹ לִילִית.
MISHNA: One may not shut the eyes of the dead on Shabbat because the body is set-aside. And one may not shut the eyes even on a weekday while the soul departs. One must wait until the person has died. And one who shuts the eyes while the soul departs is a murderer because he has hastened the person’s death. GEMARA: The Sages taught: One who shuts a person’s eyes while the soul departs is a murderer. This is analogous to a lamp that is gradually becoming extinguished but could continue to burn a little longer. If a person places his finger on it, it is immediately extinguished. It was taught in a baraita that Rabban Shimon ben Gamliel says: One who wants the eyes of a corpse to close should blow wine up its nose, and place oil between its eyelids, and grab hold of its two big toes, and its eyes will shut by themselves. Incidental to the Gemara’s discussion of corpses, it cites that which was taught in a baraita: Rabban Shimon ben Gamliel says: For a living day-old baby, one desecrates Shabbat to save his life. Yet for the deceased David, king of Israel, one does not desecrate Shabbat. For a day-old baby we desecrate Shabbat because the Torah says: Desecrate one Shabbat for him so that he can observe many Shabbatot. But for the deceased David, king of Israel, one does not desecrate Shabbat, as once a person dies he is idle from mitzvot. And this is what Rabbi Yoḥanan said with regard to the verse: “Set apart among the dead [bametim ḥofshi], like the slain that lie in the grave, whom You remember no more” (Psalms 88:6). Once a person dies, he becomes free [ḥofshi] from the mitzvot. And it was also taught in a baraita that Rabbi Shimon ben Elazar said: It is not necessary to protect a live day-old baby from a weasel or from mice, for they run away from the baby. But if Og, the king of Bashan, is dead, it is necessary to protect even him from a weasel or from mice, as it is stated: “And the fear of you and the dread of you [ḥittekhem] shall be upon every beast of the earth, and upon every bird of the heavens” (Genesis 9:2). The Gemara explains: As long as a person is alive [ḥai], he is feared by the animals. Once he dies, he is no longer feared. Rav Pappa said: We hold that a lion does not pounce upon two people. The Gemara challenges this: But how can that be? We see that it does pounce upon two people. The Gemara answers: That statement of Rav Pappa must be in accordance with that which Rami bar Abba said: An animal does not overpower a person until he appears to it as an animal, as it is stated: “But man does not abide in honor, he is like the beasts that perish” (Psalms 49:13). However, animals do not attack people who are human in their spiritual character. In a similar vein, Rabbi Ḥanina said: It is prohibited to sleep alone in a house, and anyone who sleeps alone in a house will be seized by the evil spirit Lilith.
(ג) כָּל־רֶ֙מֶשׂ֙ אֲשֶׁ֣ר הוּא־חַ֔י לָכֶ֥ם יִהְיֶ֖ה לְאָכְלָ֑ה כְּיֶ֣רֶק עֵ֔שֶׂב נָתַ֥תִּי לָכֶ֖ם אֶת־כֹּֽל׃ (ד) אַךְ־בָּשָׂ֕ר בְּנַפְשׁ֥וֹ דָמ֖וֹ לֹ֥א תֹאכֵֽלוּ׃
(3) Every creature that lives shall be yours to eat; as with the green grasses, I give you all these. (4) You must not, however, eat flesh with its life-blood in it.
Umberto Moshe David Cassuto 1883-1951, Comment on Genesis 1:29 (translated by Israel Abrams)
You are permitted to make use of the living creatures and their service, you are allowed to exercise power over them so that they may promote your subsistence; but you may not treat the life force within them contemptuously and slay them in order to eat their flesh; your proper diet shall be vegetable food. It is true that the eating of flesh is not specifically forbidden here, but the prohibition is clearly to be inferred. ...Apparently the Torah seeks to convey that in principle man should refrain from eating meat, and that when Noah and his sons were granted permission to eat flesh, this was only a concession subject to the condition that the blood was not to be consumed. This prohibition implies respect for the principle of life (‘for the blood is the life’), and it serves also... to remind us that rightly all parts of the flesh should have been forbidden. It behooves us, therefore, to eschew eating at least one element thereof in order to remember the earlier prohibition.
You are permitted to make use of the living creatures and their service, you are allowed to exercise power over them so that they may promote your subsistence; but you may not treat the life force within them contemptuously and slay them in order to eat their flesh; your proper diet shall be vegetable food. It is true that the eating of flesh is not specifically forbidden here, but the prohibition is clearly to be inferred. ...Apparently the Torah seeks to convey that in principle man should refrain from eating meat, and that when Noah and his sons were granted permission to eat flesh, this was only a concession subject to the condition that the blood was not to be consumed. This prohibition implies respect for the principle of life (‘for the blood is the life’), and it serves also... to remind us that rightly all parts of the flesh should have been forbidden. It behooves us, therefore, to eschew eating at least one element thereof in order to remember the earlier prohibition.
Rav Yitzchak HaCohen Kook Vision of Vegetarianism and Peace)
“There can be no doubt in the mind of any intelligent, thinking person that when the Torah instructs humankind to dominate – "And have dominion over the fish of the sea, and over the birds of the sky, and over every living thing that moves upon the Earth" (Genesis 1:28) – it does not mean the domination of a harsh ruler, who afflicts his people and servants merely to fulfill his personal whim and desire, according to the crookedness of his heart. It is unthinkable that the Torah would impose such a decree of servitude, sealed for all eternity, upon the world of God, Who is "good to all, and His mercy is upon all His works" (Psalms 145:9), and Who declared, "The world shall be built upon kindness" (Psalms 89:3). Moreover, the Torah attests that all humanity once possessed this lofty moral level. Citing scriptural proofs, our Sages explain (Sanhedrin 57a) that Adam was not permitted to eat meat: "Behold, I have given you every tree... yielding seed for food" (Genesis 1:29). Eating meat was permitted to the children of Noah only after the Flood: "Like the green herb, I have given you everything" (Genesis 9:3). Is it conceivable that this moral excellence, which once existed as an inherent human characteristic, should be lost forever? Concerning these and similar matters, it states, "I shall bring knowledge from afar, and unto my Maker I shall ascribe righteousness" (Job 36:3). In the future, God shall cause us to make great spiritual strides, and thus extricate us from this complex question.
“There can be no doubt in the mind of any intelligent, thinking person that when the Torah instructs humankind to dominate – "And have dominion over the fish of the sea, and over the birds of the sky, and over every living thing that moves upon the Earth" (Genesis 1:28) – it does not mean the domination of a harsh ruler, who afflicts his people and servants merely to fulfill his personal whim and desire, according to the crookedness of his heart. It is unthinkable that the Torah would impose such a decree of servitude, sealed for all eternity, upon the world of God, Who is "good to all, and His mercy is upon all His works" (Psalms 145:9), and Who declared, "The world shall be built upon kindness" (Psalms 89:3). Moreover, the Torah attests that all humanity once possessed this lofty moral level. Citing scriptural proofs, our Sages explain (Sanhedrin 57a) that Adam was not permitted to eat meat: "Behold, I have given you every tree... yielding seed for food" (Genesis 1:29). Eating meat was permitted to the children of Noah only after the Flood: "Like the green herb, I have given you everything" (Genesis 9:3). Is it conceivable that this moral excellence, which once existed as an inherent human characteristic, should be lost forever? Concerning these and similar matters, it states, "I shall bring knowledge from afar, and unto my Maker I shall ascribe righteousness" (Job 36:3). In the future, God shall cause us to make great spiritual strides, and thus extricate us from this complex question.
(ד) אַךְ־בָּשָׂ֕ר בְּנַפְשׁ֥וֹ דָמ֖וֹ לֹ֥א תֹאכֵֽלוּ׃
(4) You must not, however, eat flesh with its life-blood in it.
(א) וּפְלִשְׁתִּ֖ים נִלְחָמִ֣ים בְּיִשְׂרָאֵ֑ל וַיָּנֻ֜סוּ אַנְשֵׁ֤י יִשְׂרָאֵל֙ מִפְּנֵ֣י פְלִשְׁתִּ֔ים וַיִּפְּל֥וּ חֲלָלִ֖ים בְּהַ֥ר הַגִּלְבֹּֽעַ׃ (ב) וַיַּדְבְּק֣וּ פְלִשְׁתִּ֔ים אֶת־שָׁא֖וּל וְאֶת־בָּנָ֑יו וַיַּכּ֣וּ פְלִשְׁתִּ֗ים אֶת־יְהוֹנָתָ֧ן וְאֶת־אֲבִינָדָ֛ב וְאֶת־מַלְכִּי־שׁ֖וּעַ בְּנֵ֥י שָׁאֽוּל׃ (ג) וַתִּכְבַּ֤ד הַמִּלְחָמָה֙ אֶל־שָׁא֔וּל וַיִּמְצָאֻ֥הוּ הַמּוֹרִ֖ים אֲנָשִׁ֣ים בַּקָּ֑שֶׁת וַיָּ֥חֶל מְאֹ֖ד מֵהַמּוֹרִֽים׃ (ד) וַיֹּ֣אמֶר שָׁאוּל֩ לְנֹשֵׂ֨א כֵלָ֜יו שְׁלֹ֥ף חַרְבְּךָ֣ ׀ וְדָקְרֵ֣נִי בָ֗הּ פֶּן־יָ֠בוֹאוּ הָעֲרֵלִ֨ים הָאֵ֤לֶּה וּדְקָרֻ֙נִי֙ וְהִתְעַלְּלוּ־בִ֔י וְלֹ֤א אָבָה֙ נֹשֵׂ֣א כֵלָ֔יו כִּ֥י יָרֵ֖א מְאֹ֑ד וַיִּקַּ֤ח שָׁאוּל֙ אֶת־הַחֶ֔רֶב וַיִּפֹּ֖ל עָלֶֽיהָ׃ (ה) וַיַּ֥רְא נֹשֵֽׂא־כֵלָ֖יו כִּ֣י מֵ֣ת שָׁא֑וּל וַיִּפֹּ֥ל גַּם־ה֛וּא עַל־חַרְבּ֖וֹ וַיָּ֥מָת עִמּֽוֹ׃ (ו) וַיָּ֣מָת שָׁא֡וּל וּשְׁלֹ֣שֶׁת בָּנָיו֩ וְנֹשֵׂ֨א כֵלָ֜יו גַּ֧ם כָּל־אֲנָשָׁ֛יו בַּיּ֥וֹם הַה֖וּא יַחְדָּֽו׃
(1) The Philistines attacked Israel, and the men of Israel fled before the Philistines and [many] fell on Mount Gilboa. (2) The Philistines pursued Saul and his sons, and the Philistines struck down Jonathan, Abinadab, and Malchishua, sons of Saul. (3) The battle raged around Saul, and some of the archers hit him, and he was severely wounded by the archers. (4) Saul said to his arms-bearer, “Draw your sword and run me through, so that the uncircumcised may not run me through and make sport of me.” But his arms-bearer, in his great awe, refused; whereupon Saul grasped the sword and fell upon it. (5) When his arms-bearer saw that Saul was dead, he too fell on his sword and died with him. (6) Thus Saul and his three sons and his arms-bearer, as well as all his men, died together on that day.
(ה) וְאַ֨ךְ אֶת־דִּמְכֶ֤ם לְנַפְשֹֽׁתֵיכֶם֙ אֶדְרֹ֔שׁ מִיַּ֥ד כָּל־חַיָּ֖ה אֶדְרְשֶׁ֑נּוּ וּמִיַּ֣ד הָֽאָדָ֗ם מִיַּד֙ אִ֣ישׁ אָחִ֔יו אֶדְרֹ֖שׁ אֶת־נֶ֥פֶשׁ הָֽאָדָֽם׃
(5) But for your own life-blood I will require a reckoning: I will require it of every beast; of man, too, will I require a reckoning for human life, of every man for that of his fellow man!
(א) ואך את דמכם. אַעַ"פִּ שֶׁהִתַּרְתִּי לָכֶם נְטִילַת נְשָׁמָה בַּבְּהֵמָה, אֶת דִּמְכֶם אֶדְרֹשׁ מֵהַשּׁוֹפֵךְ דַּם עַצְמוֹ:
(1) ואך את דמכם HOWEVER YOUR BLOOD — Although I have permitted you to take the life of cattle yet your blood I will surely require from him amongst you who sheds his own blood (see Bava Kamma 91b).
(ב) לנפשתיכם. אַף הַחוֹנֵק עַצְמוֹ, אַף עַל פִּי שֶׁלֹּא יָצָא מִמֶּנּוּ דָם:
(2) לנפשותיכם YOUR LIFE — Even though one strangles himself (Genesis Rabbah 34:13) so that no blood flows from him yet I will require it from him.
(כב) הוּא הָיָה אוֹמֵר, הַיִּלּוֹדִים לָמוּת, וְהַמֵּתִים לְהֵחָיוֹת, וְהַחַיִּים לִדּוֹן. לֵידַע לְהוֹדִיעַ וּלְהִוָּדַע שֶׁהוּא אֵל, הוּא הַיּוֹצֵר, הוּא הַבּוֹרֵא, הוּא הַמֵּבִין, הוּא הַדַּיָּן, הוּא עֵד, הוּא בַעַל דִּין, וְהוּא עָתִיד לָדוּן. בָּרוּךְ הוּא, שֶׁאֵין לְפָנָיו לֹא עַוְלָה, וְלֹא שִׁכְחָה, וְלֹא מַשּׂוֹא פָנִים, וְלֹא מִקַּח שֹׁחַד, שֶׁהַכֹּל שֶׁלּוֹ. וְדַע שֶׁהַכֹּל לְפִי הַחֶשְׁבּוֹן. וְאַל יַבְטִיחֲךָ יִצְרְךָ שֶׁהַשְּׁאוֹל בֵּית מָנוֹס לְךָ, שֶׁעַל כָּרְחֲךָ אַתָּה נוֹצָר, וְעַל כָּרְחֲךָ אַתָּה נוֹלָד, וְעַל כָּרְחֲךָ אַתָּה חַי, וְעַל כָּרְחֲךָ אַתָּה מֵת, וְעַל כָּרְחֲךָ אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא:
(22) He used to say: the ones who were born are to die, and the ones who have died are to be brought to life, and the ones brought to life are to be judged; So that one may know, make known and have the knowledge that He is God, He is the designer, He is the creator, He is the discerner, He is the judge, He the witness, He the complainant, and that He will summon to judgment. Blessed be He, before Whom there is no iniquity, nor forgetting, nor respect of persons, nor taking of bribes, for all is His. And know that all is according to the reckoning. And let not your impulse assure thee that the grave is a place of refuge for you; for against your will were you formed, against your will were you born, against your will you live, against your will you will die, and against your will you will give an account and reckoning before the King of the kings of kings, the Holy One, blessed be He.
(א) דין המאבד עצמו לדעת ומנודה והרוגי ב"ד והפורשין מן הצבור. ובו ח' סעיפים:
המאבד עצמו לדעת אין מתעסקים עמו לכל דבר ואין מתאבלין עליו ואין מספידין אותו ולא קורעין ולא חולצין אבל עומדין עליו בשורה ואומרים עליו ברכת אבלים וכל דבר שהוא כבוד לחיים:
(ב) איזהו מאבד עצמו לדעת כגון שאמר הרי הוא עולה לראש הגג וראוהו שעלה מיד דרך כעס או שהיה מיצר ונפל ומת הרי זה בחזקת שאיבד עצמו לדעת
אבל אם ראוהו חנוק ותלוי באילן או הרוג ומושלך על גבי סייפו הרי הוא בחזקת כל המתים ומתעסקים עמו ואין מונעין ממנו דבר: הגה מי שגנב וגזל ועל ידי זה נהרג בדין מלכות מתאבלים עליו אם אין בו סכנה מפני אימת המלכות ולא מקרי מאבד לדעת (מהרי"ו סימן קי"ד) :
(ג) קטן המאבד עצמו לדעת חשוב כשלא לדעת וכן גדול המאבד עצמו לדעת והוא אנוס כשאול המלך אין מונעין ממנו כל דבר:
(ד) מנודה שמת דינו כמאבד עצמו לדעת אין קורעין ולא חולצין ולא מספידין עליו ומניחין אבן על ארונו והני מילי באפקירותא כשעובר על ד"ת אבל בממונא כיון שמת פטור מגזירתם ואין מניחין אבן על ארונו ומספידין אותו כראוי:
(ה) כל הפורשים מדרכי צבור והם האנשים שפרקו עול המצות מעל צוארם ואין נכללים בכלל ישראל בעשייתם ובכבוד המועדות וישיבת בתי כנסיות ובתי מדרשות אלא הרי הם כבני חורין לעצמן כשאר האומות וכן המומרים והמוסרים כל אלו אין אוננים ואין מתאבלים עליהם אלא אחיהם ושאר קרוביהם לובשים לבנים ומתעטפים לבנים ואוכלים ושותים ושמחים: הגה הפורש מן הצבור ולא רצה לשאת עמהם במסים וארנוניות מתאבלים עליו (תשו' רשב"א סי' תשס"ג) אבל אין שאר בני העיר צריכים לבטל ממלאכתן בשבילו לעסוק עמו (כן משמע בנ"י סוף מ"ק):
(ו) קטן בן שנה או שנתיים שהמיר עם אמו ומת אין מתאבלין עליו. (ועיין לעיל סימן ש"מ סעיף ה'):
(ז) מי שנפל בים או טבע בנהר או אכלתו חיה אין מונעין ממנו דבר:
(ח) ארון העובר ממקום למקום אם שלדו (פירוש השדרה וצלעותיה) קיימת עומדין עליו בשורה ואומרים עליו ברכת אבלים ותנחומי אבלים אם יש אבלים שמתאבלין עליו ואם אין שלדו קיימת אין עומדין עליו בשורה ואין אומרים עליו ברכת אבלים ולא תנחומי אבלים:
(1) One who commits suicide wilfully is not attended to at all;1and one does not mourn for him and no lamentation is made for him, nor does one rend [garments] or bare [the shoulder in mourning for him], but one stands for him in the line [of comforters], and one recites over him the mourners' blessing, and whatever [brings] honour [only] to the living [may be done].
(2) Who is [considered] a wilful suicide? — For example, if one stated that he is going up to the roof-top, and they saw him go up at once in anger; or he was in distress, and [then] fell down3By throwing himself down from the roof-top. and died, — [the law is that] such a person is presumed to have committed suicide wilfully. But if they discovered him4Sem. has ‘they found him.’ strangled and hung upon a tree, or [they found him] killed5 infra § 364, 4. and thrown upon his sword, he is presumed to be like all [other] dead,6For it may have been the result of an accident and unintentional. and they attend to him and withhold not from him anything.7Yad ibid., derived from Sem(H). II, 2-3. The following rules determine a suicidal case: a) The actual commission of suicide must be observed. A mere indication of suicide is not relied upon, unless the suicide’s previous actions clearly indicate such commision. b) It must be committed wilfully and clearheadedly. c) The expressed intention for such commision must be followed by the act proper. d) In the case of a person found hung, even if the surrounding circumstances lead one to believe that the person took his life, nevertheless, he is not considered a suicide — P.Tesh. If one was not seen going up to the roof-top to take his life in accord with his previous expressed intention, the law is that even if he was later found dead, he is not presumed to be a suicide (RaSHaL) — ShaK. supra c. Gloss:
San. 11a; Sota 48b. Otherwise, mourning could be regarded as an act of provocation. One who threw himself into the river is not considered a suicide, for prior to drowning, he is cast about by the waves, and no doubt, before he drowns, he repents — G.Mah.
And likewise, one who was of age, and committed suicide wilfully, [being under pressure, as [in the case of] King Saul,13For whom suicide was permitted lest the Philistines torture him. Yeb. 78b: ‘“For Saul” (II Sam. XXI, 1) because he was not mourned for properly.’ also Gen. R. Noah XXXIV, 1 Thus also N and Asheri. On King Saul’s tragic death v. I Sam. — [the law is that] they withhold not from him a thing.
(4) An excommunicant who died, is adjudged as one who committed suicide wilfully.14N in T.H. Since he is put to shame by the stone which is placed upon his coffin (v. infra n. 15), it follows that no honour should be extended to him. However, honour which accrues to the living is extended, viz., forming the line of comforters in order to console the mourners. With respect to burial and shrouds he is considered like all other dead — ShaK. They rend no [garments], nor bare [the shoulder in mourning], nor make a lamentation for him,14N in T.H. Since he is put to shame by the stone which is placed upon his coffin (v. infra n. 15), it follows that no honour should be extended to him. However, honour which accrues to the living is extended, viz., forming the line of comforters in order to console the mourners. With respect to burial and shrouds he is considered like all other dead — ShaK. and they place a stone on his coffin.15M.K. 15a in accord with R. Judah. Cf. also Sem(H). V, 13. This is done in order to carry out the ordinance of stoning. Josh. VII, 25. This ruling obtains in [a case where the person was excommunicated for] sheer contumacy,16Cf. M.K. 16a. [i.e.,] where one transgresses the teachings of the Law [out of contempt], but in [a case where one was excommunicated because of refusal to pay] indemnities, — [the law is that] as soon as he17The excommunicant. dies, he is declared free from their18The Rabbis. decree, and they do not place a stone on his coffin, and they make a lamentation for him as is fit.19This entire ruling is found supra § 334, 3.
(5) All those who dissociate themselves from the practices of the community, viz.,20Lit. ‘and they (are).’ those people who have cast off the yoke of the precepts from their neck,21e., they reject all religious obligations. and are not included within the community of Israel in the observance thereof,22e., the precepts. [nor] in [showing] respect [towards] the Festivals, [nor] in attending Synagogues and Study-Houses, but are as freemen for themselves, like the [people of] other nations [who have not accepted God]; and likewise, those who are apostates and informers, — [the law is that] for all these, one does not observe Aninuth23 supra § 341. or mourning rites24However, their burial needs are attended to — P.Tesh. One should observe mourning rites at the time apostasy is committed — B.L.Y. This is the accepted practice and applies only to one whose son or daughter committed apostasy, but not to other near-of-kin. In Hag. Asheri to M.K. it is stated that R. Gershom observed mourning rites for his son who became an apostate. According to TaZ and Ḥatam Sofer the mourning rites were observed by R. Gershom after his son died. T.T. wa-Da‘ath maintains that the mourning rites were observed during the son’s lifetime, after he committed apostasy., but their brethren and other relations put on white clothes and wrap themselves in white25It follows that mourners should wear dark clothes, and every locality should abide by its accepted practice — Ghayyat cited by Tur. also Kol Bo(G) I, p. 29, s. 10. and eat and drink and rejoice.26Sem(H). II, 8; Yad, Ebel I, 10. The reason for rejoicing is based on Prov. XI, 10: ‘When the wicked perish, there is joy.’ (cf. San. 39b). Sem. ibid. cites Ps. CXXXIX, 21-22: ‘Do not I hate them, O Lord, that hate Thee? … I count them mine enemies.’ Gloss: One who dissociates himself from [the practices] of the community and refuses to carry the burden with them of imposts and Arnona,27Tax from crops and cattle paid in kind. is mourned for,28RaShBA, Resp. 663 — G. but all the other townspeople are not required to abstain from work on account of him in order to attend to him.29Implied in N.Yos. M.K. end — G. D.Moshe.
(6) A minor [who is] one or two years olld, who commits apostasy [along] with his mother,30Or his father. supra § 340, 5 — G. and [then] he died, is not to be mourned for.31D.Merb. rejects this ruling.
(7) One who fell into the sea or was drowned in the river or a beast devoured him, — [the law is that] one does not withhold anything from him.32Sem(H). II, 10.
(8) A coffin that passes [on its way] from place to place,—if the body, i.e., the spinal column and its ribs, is intact, they stand in the [comforters'] line and recite on account of him the mourner's benediction and offer condolence to the mourners, if there are mourners who mourn for him; but if the body is not intact, they do not stand in the [comforters'] line and do not recite the mourners' benediction, nor do they offer condolence to the mourners.33M.K. 25a.
(ה) וְאַ֨ךְ אֶת־דִּמְכֶ֤ם לְנַפְשֹֽׁתֵיכֶם֙ אֶדְרֹ֔שׁ מִיַּ֥ד כָּל־חַיָּ֖ה אֶדְרְשֶׁ֑נּוּ וּמִיַּ֣ד הָֽאָדָ֗ם מִיַּד֙ אִ֣ישׁ אָחִ֔יו אֶדְרֹ֖שׁ אֶת־נֶ֥פֶשׁ הָֽאָדָֽם׃
(5) But for your own life-blood I will require a reckoning: I will require it of every beast; of man, too, will I require a reckoning for human life, of every man for that of his fellow man!
(א) בִּשְׁנַ֣ת חֲדָ֗ה לְבֵלְאשַׁצַּר֙ מֶ֣לֶךְ בָּבֶ֔ל דָּנִיֵּאל֙ חֵ֣לֶם חֲזָ֔ה וְחֶזְוֵ֥י רֵאשֵׁ֖הּ עַֽל־מִשְׁכְּבֵ֑הּ בֵּאדַ֙יִן֙ חֶלְמָ֣א כְתַ֔ב רֵ֥אשׁ מִלִּ֖ין אֲמַֽר׃ (ב) עָנֵ֤ה דָנִיֵּאל֙ וְאָמַ֔ר חָזֵ֥ה הֲוֵ֛ית בְּחֶזְוִ֖י עִם־לֵֽילְיָ֑א וַאֲר֗וּ אַרְבַּע֙ רוּחֵ֣י שְׁמַיָּ֔א מְגִיחָ֖ן לְיַמָּ֥א רַבָּֽא׃ (ג) וְאַרְבַּ֤ע חֵיוָן֙ רַבְרְבָ֔ן סָלְקָ֖ן מִן־יַמָּ֑א שָׁנְיָ֖ן דָּ֥א מִן־דָּֽא׃ (ד) קַדְמָיְתָ֣א כְאַרְיֵ֔ה וְגַפִּ֥ין דִּֽי־נְשַׁ֖ר לַ֑הּ חָזֵ֣ה הֲוֵ֡ית עַד֩ דִּי־מְּרִ֨יטוּ גַפַּ֜יהּ וּנְטִ֣ילַת מִן־אַרְעָ֗א וְעַל־רַגְלַ֙יִן֙ כֶּאֱנָ֣שׁ הֳקִימַ֔ת וּלְבַ֥ב אֱנָ֖שׁ יְהִ֥יב לַֽהּ׃ (ה) וַאֲר֣וּ חֵיוָה֩ אָחֳרִ֨י תִנְיָנָ֜ה דָּמְיָ֣ה לְדֹ֗ב וְלִשְׂטַר־חַד֙ הֳקִמַ֔ת וּתְלָ֥ת עִלְעִ֛ין בְּפֻמַּ֖הּ בֵּ֣ין שניה [שִׁנַּ֑הּ] וְכֵן֙ אָמְרִ֣ין לַ֔הּ ק֥וּמִֽי אֲכֻ֖לִי בְּשַׂ֥ר שַׂגִּֽיא׃ (ו) בָּאתַ֨ר דְּנָ֜ה חָזֵ֣ה הֲוֵ֗ית וַאֲר֤וּ אָֽחֳרִי֙ כִּנְמַ֔ר וְלַ֨הּ גַּפִּ֥ין אַרְבַּ֛ע דִּי־ע֖וֹף עַל־גביה [גַּבַּ֑הּ] וְאַרְבְּעָ֤ה רֵאשִׁין֙ לְחֵ֣יוְתָ֔א וְשָׁלְטָ֖ן יְהִ֥יב לַֽהּ׃ (ז) בָּאתַ֣ר דְּנָה֩ חָזֵ֨ה הֲוֵ֜ית בְּחֶזְוֵ֣י לֵֽילְיָ֗א וַאֲר֣וּ חֵיוָ֣ה רביעיה [רְֽבִיעָאָ֡ה] דְּחִילָה֩ וְאֵֽימְתָנִ֨י וְתַקִּיפָ֜א יַתִּ֗ירָא וְשִׁנַּ֨יִן דִּֽי־פַרְזֶ֥ל לַהּ֙ רַבְרְבָ֔ן אָֽכְלָ֣ה וּמַדֱּקָ֔ה וּשְׁאָרָ֖א ברגליה [בְּרַגְלַ֣הּ] רָפְסָ֑ה וְהִ֣יא מְשַׁנְּיָ֗ה מִן־כָּל־חֵֽיוָתָא֙ דִּ֣י קָֽדָמַ֔יהּ וְקַרְנַ֥יִן עֲשַׂ֖ר לַֽהּ׃ (ח) מִשְׂתַּכַּ֨ל הֲוֵ֜ית בְּקַרְנַיָּ֗א וַ֠אֲלוּ קֶ֣רֶן אָחֳרִ֤י זְעֵירָה֙ סִלְקָ֣ת ביניהון [בֵּֽינֵיהֵ֔ן] וּתְלָ֗ת מִן־קַרְנַיָּא֙ קַדְמָ֣יָתָ֔א אתעקרו [אֶתְעֲקַ֖רָה] מִן־קדמיה [קֳדָמַ֑הּ] וַאֲל֨וּ עַיְנִ֜ין כְּעַיְנֵ֤י אֲנָשָׁא֙ בְּקַרְנָא־דָ֔א וּפֻ֖ם מְמַלִּ֥ל רַבְרְבָֽן׃ (ט) חָזֵ֣ה הֲוֵ֗ית עַ֣ד דִּ֤י כָרְסָוָן֙ רְמִ֔יו וְעַתִּ֥יק יוֹמִ֖ין יְתִ֑ב לְבוּשֵׁ֣הּ ׀ כִּתְלַ֣ג חִוָּ֗ר וּשְׂעַ֤ר רֵאשֵׁהּ֙ כַּעֲמַ֣ר נְקֵ֔א כָּרְסְיֵהּ֙ שְׁבִיבִ֣ין דִּי־נ֔וּר גַּלְגִּלּ֖וֹהִי נ֥וּר דָּלִֽק׃ (י) נְהַ֣ר דִּי־נ֗וּר נָגֵ֤ד וְנָפֵק֙ מִן־קֳדָמ֔וֹהִי אֶ֤לֶף אלפים [אַלְפִין֙] יְשַׁמְּשׁוּנֵּ֔הּ וְרִבּ֥וֹ רבון [רִבְבָ֖ן] קָֽדָמ֣וֹהִי יְקוּמ֑וּן דִּינָ֥א יְתִ֖ב וְסִפְרִ֥ין פְּתִֽיחוּ׃ (יא) חָזֵ֣ה הֲוֵ֔ית בֵּאדַ֗יִן מִן־קָל֙ מִלַּיָּ֣א רַבְרְבָתָ֔א דִּ֥י קַרְנָ֖א מְמַלֱּלָ֑ה חָזֵ֣ה הֲוֵ֡ית עַד֩ דִּ֨י קְטִילַ֤ת חֵֽיוְתָא֙ וְהוּבַ֣ד גִּשְׁמַ֔הּ וִיהִיבַ֖ת לִיקֵדַ֥ת אֶשָּֽׁא׃ (יב) וּשְׁאָר֙ חֵֽיוָתָ֔א הֶעְדִּ֖יו שָׁלְטָנְה֑וֹן וְאַרְכָ֧ה בְחַיִּ֛ין יְהִ֥יבַת לְה֖וֹן עַד־זְמַ֥ן וְעִדָּֽן׃ (יג) חָזֵ֤ה הֲוֵית֙ בְּחֶזְוֵ֣י לֵֽילְיָ֔א וַאֲרוּ֙ עִם־עֲנָנֵ֣י שְׁמַיָּ֔א כְּבַ֥ר אֱנָ֖שׁ אָתֵ֣ה הֲוָ֑ה וְעַד־עַתִּ֤יק יֽוֹמַיָּא֙ מְטָ֔ה וּקְדָמ֖וֹהִי הַקְרְבֽוּהִי׃
(1) In the first year of King Belshazzar of Babylon, Daniel saw a dream and a vision of his mind in bed; afterward he wrote down the dream. Beginning the account, (2) Daniel related the following: “In my vision at night, I saw the four winds of heaven stirring up the great sea. (3) Four mighty beasts different from each other emerged from the sea. (4) The first was like a lion but had eagles’ wings. As I looked on, its wings were plucked off, and it was lifted off the ground and set on its feet like a man and given the mind of a man. (5) Then I saw a second, different beast, which was like a bear but raised on one side, and with three fangs in its mouth among its teeth; it was told, ‘Arise, eat much meat!’ (6) After that, as I looked on, there was another one, like a leopard, and it had on its back four wings like those of a bird; the beast had four heads, and dominion was given to it. (7) After that, as I looked on in the night vision, there was a fourth beast—fearsome, dreadful, and very powerful, with great iron teeth—that devoured and crushed, and stamped the remains with its feet. It was different from all the other beasts which had gone before it; and it had ten horns. (8) While I was gazing upon these horns, a new little horn sprouted up among them; three of the older horns were uprooted to make room for it. There were eyes in this horn like those of a man, and a mouth that spoke arrogantly. (9) As I looked on, Thrones were set in place, And the Ancient of Days took His seat. His garment was like white snow, And the hair of His head was like lamb’s wool. His throne was tongues of flame; Its wheels were blazing fire. (10) A river of fire streamed forth before Him; Thousands upon thousands served Him; Myriads upon myriads attended Him; The court sat and the books were opened. (11) I looked on. Then, because of the arrogant words that the horn spoke, the beast was killed as I looked on; its body was destroyed and it was consigned to the flames. (12) The dominion of the other beasts was taken away, but an extension of life was given to them for a time and season. (13) As I looked on, in the night vision, One like a human being Came with the clouds of heaven; He reached the Ancient of Days And was presented to Him.
Daniel 2
In chapter 2, Nebuchadnezzar dreams of a statue made of four different materials, identified as four kingdoms:
In chapter 2, Nebuchadnezzar dreams of a statue made of four different materials, identified as four kingdoms:
- Head of gold. Explicitly identified as King Nebuchadnezzar (kingdom of Babylon).[v.37–38]
- Chest and arms of silver. Identified as an "inferior" kingdom to follow Nebuchadnezzar.[v.39]
- Belly and thighs of bronze. A third kingdom which shall rule over all the earth, believed to symbolize the kingdom of Greece.[v.39]
- Legs of iron with feet of mingled iron and clay. Interpreted as a fourth kingdom, strong as iron, but the feet and toes partly of clay and partly of iron show it shall be a divided kingdom believed to symbolize the kingdom of Rome.[v.41]
Rashi's interpretation
Rashi, a medieval rabbi, interpreted the four kingdoms as Nebuchadnezzar ("you are the head of gold"), Belshazzar ("another kingdom lower than you"), Alexander of Macedon ("a third kingdom of copper"), and the Roman Empire ("and in the days of these kings").[5] Rashi explains that the fifth kingdom that God will establish is the kingdom of the messiah.[5]
Rashi, a medieval rabbi, interpreted the four kingdoms as Nebuchadnezzar ("you are the head of gold"), Belshazzar ("another kingdom lower than you"), Alexander of Macedon ("a third kingdom of copper"), and the Roman Empire ("and in the days of these kings").[5] Rashi explains that the fifth kingdom that God will establish is the kingdom of the messiah.[5]
Roman Empire schema
The following interpretation represents a traditional view of Jewish and Christian Historicists, Futurists, Dispensationalists, Partial Preterists, and other futuristic Jewish and Christian hybrids, as well as certain Messianic Jews, who typically identify the kingdoms in Daniel (with variations) as:
The following interpretation represents a traditional view of Jewish and Christian Historicists, Futurists, Dispensationalists, Partial Preterists, and other futuristic Jewish and Christian hybrids, as well as certain Messianic Jews, who typically identify the kingdoms in Daniel (with variations) as:
- the Babylonian Empire
- the Medo-Persian Empire
- the Greek Empire
- the Roman Empire, with other implications to come later
(יב) הַצִּילֵ֥נִי נָ֛א מִיַּ֥ד אָחִ֖י מִיַּ֣ד עֵשָׂ֑ו כִּֽי־יָרֵ֤א אָנֹכִי֙ אֹת֔וֹ פֶּן־יָב֣וֹא וְהִכַּ֔נִי אֵ֖ם עַל־בָּנִֽים׃
(12) Deliver me, I pray, from the hand of my brother, from the hand of Esau; else, I fear, he may come and strike me down, mothers and children alike.
(יז) וְאַתֵּ֣נָה צֹאנִ֔י כֹּ֥ה אָמַ֖ר אדושם יקוק הִנְנִ֤י שֹׁפֵט֙ בֵּֽין־שֶׂ֣ה לָשֶׂ֔ה לָאֵילִ֖ים וְלָעַתּוּדִֽים׃
(17) And as for you, My flock, thus said the Lord GOD: I am going to judge between one animal and another. To the rams and the bucks:
(לא) וְאַתֵּ֥ן צֹאנִ֛י צֹ֥אן מַרְעִיתִ֖י אָדָ֣ם אַתֶּ֑ם אֲנִי֙ אֱלֹ֣קֵיכֶ֔ם נְאֻ֖ם אדושם יקוק׃ (פ)
(31) For you, My flock, flock that I tend, are men; and I am your God—declares the Lord GOD.
(ו) שֹׁפֵךְ֙ דַּ֣ם הָֽאָדָ֔ם בָּֽאָדָ֖ם דָּמ֣וֹ יִשָּׁפֵ֑ךְ כִּ֚י בְּצֶ֣לֶם אֱלֹקִ֔ים עָשָׂ֖ה אֶת־הָאָדָֽם׃
(6) Whoever sheds the blood of man, By man shall his blood be shed; For in His image Did God make man.
Chiasmus
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| A: Good. B: Dominion. C: God created man. |
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HATRA'AH:
By: Solomon Schechter, S. Mendelsohn
Table of Contents
Diverse Operations of the Caution.
Between Two Deaths.
Caution or warning given to those who are about to commit a crime. The Rabbis consider the fact that not all men are lawyers (comp. "Yad Malaki," Din 24), and therefore many sin through ignorance or error. To prove guilty intention, which alone can render one amenable to the full penalty for his crime, the Rabbis provide that, prior to the perpetration of a crime, the one who is about to perpetrate it must have been cautioned of the gravity of his project (Sanh. v. 1, 8b; Mak. 6b). This proviso they try to deduce (probably only in the way of "support") from certain peculiar expressions and phrases used by Scripture in connection with various crimes and their punishments (Sanh. 40b).
The caution has to be administered immediately before the commission of the crime (Sanh. 40b; Maimonides, "Yad," Sanhedrin, xii. 2), and, according to the better opinion of the legists, alike to the scholar and to the layman, since by this caution alone may the court be enabled to distinguish between error and presumption (Sanh. 8b; "Yad," l.c. xiv. 4). The caution must name the particular punishment which the commission of the contemplated misdemeanor entails—whether corporal or capital. If the latter, the particular mode of death (see Capital Punishment) has to be mentioned, or the legal penalty attached to the crime can not be imposed (Sanh. 8b; Mak. 16a).
By: Solomon Schechter, S. Mendelsohn
Table of Contents
Diverse Operations of the Caution.
Between Two Deaths.
Caution or warning given to those who are about to commit a crime. The Rabbis consider the fact that not all men are lawyers (comp. "Yad Malaki," Din 24), and therefore many sin through ignorance or error. To prove guilty intention, which alone can render one amenable to the full penalty for his crime, the Rabbis provide that, prior to the perpetration of a crime, the one who is about to perpetrate it must have been cautioned of the gravity of his project (Sanh. v. 1, 8b; Mak. 6b). This proviso they try to deduce (probably only in the way of "support") from certain peculiar expressions and phrases used by Scripture in connection with various crimes and their punishments (Sanh. 40b).
The caution has to be administered immediately before the commission of the crime (Sanh. 40b; Maimonides, "Yad," Sanhedrin, xii. 2), and, according to the better opinion of the legists, alike to the scholar and to the layman, since by this caution alone may the court be enabled to distinguish between error and presumption (Sanh. 8b; "Yad," l.c. xiv. 4). The caution must name the particular punishment which the commission of the contemplated misdemeanor entails—whether corporal or capital. If the latter, the particular mode of death (see Capital Punishment) has to be mentioned, or the legal penalty attached to the crime can not be imposed (Sanh. 8b; Mak. 16a).
(כב) וְכִֽי־יִנָּצ֣וּ אֲנָשִׁ֗ים וְנָ֨גְפ֜וּ אִשָּׁ֤ה הָרָה֙ וְיָצְא֣וּ יְלָדֶ֔יהָ וְלֹ֥א יִהְיֶ֖ה אָס֑וֹן עָנ֣וֹשׁ יֵעָנֵ֗שׁ כַּֽאֲשֶׁ֨ר יָשִׁ֤ית עָלָיו֙ בַּ֣עַל הָֽאִשָּׁ֔ה וְנָתַ֖ן בִּפְלִלִֽים׃ (כג) וְאִם־אָס֖וֹן יִהְיֶ֑ה וְנָתַתָּ֥ה נֶ֖פֶשׁ תַּ֥חַת נָֽפֶשׁ׃ (כד) עַ֚יִן תַּ֣חַת עַ֔יִן שֵׁ֖ן תַּ֣חַת שֵׁ֑ן יָ֚ד תַּ֣חַת יָ֔ד רֶ֖גֶל תַּ֥חַת רָֽגֶל׃ (כה) כְּוִיָּה֙ תַּ֣חַת כְּוִיָּ֔ה פֶּ֖צַע תַּ֣חַת פָּ֑צַע חַבּוּרָ֕ה תַּ֖חַת חַבּוּרָֽה׃ (ס)
(22) When men fight, and one of them pushes a pregnant woman and a miscarriage results, but no other damage ensues, the one responsible shall be fined according as the woman’s husband may exact from him, the payment to be based on reckoning. (23) But if other damage ensues, the penalty shall be life for life, (24) eye for eye, tooth for tooth, hand for hand, foot for foot, (25) burn for burn, wound for wound, bruise for bruise.
Maimonides - Guide to the Perplexed
PART ONE
"Open ye the gates, that the righteous nation which keepeth the truth may enter in."--(Isa. xxvi. 2.)
CHAPTER I
Some have been of opinion that by the Hebrew ẓelem, the shape and figure of a thing is to be understood, and this explanation led men to believe in the corporeality [of the Divine Being]: for they thought that the words "Let us make man in our ẓelem" (Gen. i. 26), implied that God had the form of a human being, i.e., that He had figure and shape, and that, consequently, He was corporeal. They adhered faithfully to this view, and thought that if they were to relinquish it they would eo ipso reject the truth of the Bible: and further, if they did not conceive God as having a body possessed of face and limbs, similar to their own in appearance, they would have to deny even the existence of God. The sole difference which they admitted, was that He excelled in greatness and splendour, and that His substance was not flesh and blood. Thus far went their conception of the greatness and glory of God. The incorporeality of the Divine Being, and His unity, in the true sense of the word--for there is no real unity without incorporeality--will be fully proved in the course of the present treatise. (Part II., ch. i.) In this chapter it is our sole intention to explain the meaning of the words ẓelem and demut.
I hold that the Hebrew equivalent of "form" in the ordinary acceptation of the word, viz., the figure and shape of a thing, is toär. Thus we find "[And Joseph was] beautiful in toär ('form'), and beautiful in appearance" (Gen. xxxix. 6): "What form (toär) is he of?" (1 Sam. xxviii. 14): "As the form (toär) of the children of a king" (Judges viii. 18). It is also applied to form produced by human labour, as "He marketh its form (toär) with a line," "and he marketh its form (toär) with the compass" (Isa. xliv. 13). This term is not at all applicable to God. The term ẓelem, on the other hand, signifies the specific form, viz., that which constitutes the essence of a thing, whereby the thing is what it is; the reality of a thing in so far as it is that particular being.
....
Demut is derived from the verb damah, "he is like." This term likewise denotes agreement with regard to some abstract relation: comp. "I am like a pelican of the wilderness" (Ps. cii. 7); the author does not compare himself to the pelican in point of wings and feathers, but in point of sadness." Nor any tree in the garden of God was like unto him in beauty" (Ezek. 8); the comparison refers to the idea of beauty. "Their poison is like the poison of a serpent" (Ps. lviii. 5); "He is like unto a lion" (Ps. xvii. 12); the resemblance indicated in these passages does not refer to the figure and shape, but to some abstract idea. In the same manner is used "the likeness of the throne" (Ezek. i. 26); the comparison is made with regard to greatness and glory, not, as many believe, with regard to its square form, its breadth, or the length of its legs: this explanation applies also to the phrase "the likeness of the ḥayyot ("living creatures," Ezek. i. 13).
As man's distinction consists in a property which no other creature on earth possesses, viz., intellectual perception, in the exercise of which he does not employ his senses, nor move his hand or his foot, this perception has been compared--though only apparently, not in truth--to the Divine perception, which requires no corporeal organ. On this account, i.e., on account of the Divine intellect with which man has been endowed, he is said to have been made in the form and likeness of the Almighty, but far from it be the notion that the Supreme Being is corporeal, having a material form.
PART ONE
"Open ye the gates, that the righteous nation which keepeth the truth may enter in."--(Isa. xxvi. 2.)
CHAPTER I
Some have been of opinion that by the Hebrew ẓelem, the shape and figure of a thing is to be understood, and this explanation led men to believe in the corporeality [of the Divine Being]: for they thought that the words "Let us make man in our ẓelem" (Gen. i. 26), implied that God had the form of a human being, i.e., that He had figure and shape, and that, consequently, He was corporeal. They adhered faithfully to this view, and thought that if they were to relinquish it they would eo ipso reject the truth of the Bible: and further, if they did not conceive God as having a body possessed of face and limbs, similar to their own in appearance, they would have to deny even the existence of God. The sole difference which they admitted, was that He excelled in greatness and splendour, and that His substance was not flesh and blood. Thus far went their conception of the greatness and glory of God. The incorporeality of the Divine Being, and His unity, in the true sense of the word--for there is no real unity without incorporeality--will be fully proved in the course of the present treatise. (Part II., ch. i.) In this chapter it is our sole intention to explain the meaning of the words ẓelem and demut.
I hold that the Hebrew equivalent of "form" in the ordinary acceptation of the word, viz., the figure and shape of a thing, is toär. Thus we find "[And Joseph was] beautiful in toär ('form'), and beautiful in appearance" (Gen. xxxix. 6): "What form (toär) is he of?" (1 Sam. xxviii. 14): "As the form (toär) of the children of a king" (Judges viii. 18). It is also applied to form produced by human labour, as "He marketh its form (toär) with a line," "and he marketh its form (toär) with the compass" (Isa. xliv. 13). This term is not at all applicable to God. The term ẓelem, on the other hand, signifies the specific form, viz., that which constitutes the essence of a thing, whereby the thing is what it is; the reality of a thing in so far as it is that particular being.
....
Demut is derived from the verb damah, "he is like." This term likewise denotes agreement with regard to some abstract relation: comp. "I am like a pelican of the wilderness" (Ps. cii. 7); the author does not compare himself to the pelican in point of wings and feathers, but in point of sadness." Nor any tree in the garden of God was like unto him in beauty" (Ezek. 8); the comparison refers to the idea of beauty. "Their poison is like the poison of a serpent" (Ps. lviii. 5); "He is like unto a lion" (Ps. xvii. 12); the resemblance indicated in these passages does not refer to the figure and shape, but to some abstract idea. In the same manner is used "the likeness of the throne" (Ezek. i. 26); the comparison is made with regard to greatness and glory, not, as many believe, with regard to its square form, its breadth, or the length of its legs: this explanation applies also to the phrase "the likeness of the ḥayyot ("living creatures," Ezek. i. 13).
As man's distinction consists in a property which no other creature on earth possesses, viz., intellectual perception, in the exercise of which he does not employ his senses, nor move his hand or his foot, this perception has been compared--though only apparently, not in truth--to the Divine perception, which requires no corporeal organ. On this account, i.e., on account of the Divine intellect with which man has been endowed, he is said to have been made in the form and likeness of the Almighty, but far from it be the notion that the Supreme Being is corporeal, having a material form.
(ה) כֵּיצַד מְאַיְּמִין אֶת הָעֵדִים עַל עֵדֵי נְפָשׁוֹת, הָיוּ מַכְנִיסִין אוֹתָן וּמְאַיְּמִין עֲלֵיהֶן. שֶׁמָּא תֹאמְרוּ מֵאֹמֶד, וּמִשְּׁמוּעָה, עֵד מִפִּי עֵד וּמִפִּי אָדָם נֶאֱמָן שָׁמַעְנוּ, אוֹ שֶׁמָּא אִי אַתֶּם יוֹדְעִין שֶׁסּוֹפֵנוּ לִבְדֹּק אֶתְכֶם בִּדְרִישָׁה וּבַחֲקִירָה. הֱווּ יוֹדְעִין שֶׁלֹּא כְדִינֵי מָמוֹנוֹת דִּינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת, אָדָם נוֹתֵן מָמוֹן וּמִתְכַּפֵּר לוֹ. דִּינֵי נְפָשׁוֹת, דָּמוֹ וְדַם זַרְעִיּוֹתָיו תְּלוּיִין בּוֹ עַד סוֹף הָעוֹלָם, שֶׁכֵּן מָצִינוּ בְקַיִן שֶׁהָרַג אֶת אָחִיו, שֶׁנֶּאֱמַר (בראשית ד) דְּמֵי אָחִיךָ צֹעֲקִים, אֵינוֹ אוֹמֵר דַּם אָחִיךָ אֶלָּא דְּמֵי אָחִיךָ, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. דָּבָר אַחֵר, דְּמֵי אָחִיךָ, שֶׁהָיָה דָמוֹ מֻשְׁלָךְ עַל הָעֵצִים וְעַל הָאֲבָנִים. לְפִיכָךְ נִבְרָא אָדָם יְחִידִי, לְלַמֶּדְךָ, שֶׁכָּל הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא. וְכָל הַמְקַיֵּם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ קִיֵּם עוֹלָם מָלֵא. וּמִפְּנֵי שְׁלוֹם הַבְּרִיּוֹת, שֶׁלֹּא יֹאמַר אָדָם לַחֲבֵרוֹ אַבָּא גָדוֹל מֵאָבִיךָ. וְשֶׁלֹּא יְהוּ מִינִין אוֹמְרִים, הַרְבֵּה רָשֻׁיּוֹת בַּשָּׁמָיִם. וּלְהַגִּיד גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁאָדָם טוֹבֵעַ כַּמָּה מַטְבְּעוֹת בְּחוֹתָם אֶחָד וְכֻלָּן דּוֹמִין זֶה לָזֶה, וּמֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא טָבַע כָּל אָדָם בְּחוֹתָמוֹ שֶׁל אָדָם הָרִאשׁוֹן וְאֵין אֶחָד מֵהֶן דּוֹמֶה לַחֲבֵרוֹ. לְפִיכָךְ כָּל אֶחָד וְאֶחָד חַיָּב לוֹמַר, בִּשְׁבִילִי נִבְרָא הָעוֹלָם. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ וְלַצָּרָה הַזֹּאת, וַהֲלֹא כְבָר נֶאֱמַר (ויקרא ה) וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם לוֹא יַגִּיד וְגוֹ'. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ לָחוּב בְּדָמוֹ שֶׁל זֶה, וַהֲלֹא כְבָר נֶאֱמַר (משלי יא) וּבַאֲבֹד רְשָׁעִים רִנָּה:
(5) How does the court intimidate the witnesses in giving testimony for cases of capital law? They would bring the witnesses in and intimidate them by saying to them: Perhaps what you say in your testimony is based on conjecture, or perhaps it is based on a rumor, perhaps it is testimony based on hearsay, e.g., you heard a witness testify to this in a different court, or perhaps it is based on the statement of a trusted person. Perhaps you do not know that ultimately we examine you with inquiry and interrogation, and if you are lying, your lie will be discovered. The court tells them: You should know that cases of capital law are not like cases of monetary law. In cases of monetary law, a person who testifies falsely, causing money to be given to the wrong party, can give the money to the proper owner and his sin is atoned for. In cases of capital law, if one testifies falsely, the blood of the accused and the blood of his offspring that he did not merit to produce are ascribed to the witness’s testimony until eternity. The proof for this is as we found with Cain, who killed his brother, as it is stated concerning him: “The voice of your brother’s blood [demei] cries out to Me from the ground” (Genesis 4:10). The verse does not state: Your brother’s blood [dam], in the singular, but rather: “Your brother’s blood [demei],” in the plural. This serves to teach that the loss of both his brother’s blood and the blood of his brother’s offspring are ascribed to Cain. The mishna notes: Alternatively, the phrase “your brother’s blood [demei],” written in the plural, teaches that that his blood was not gathered in one place but was splattered on the trees and on the stones. The court tells the witnesses: Therefore, Adam the first man was created alone, to teach you that with regard to anyone who destroys one soul from the Jewish people, i.e., kills one Jew, the verse ascribes him blame as if he destroyed an entire world, as Adam was one person, from whom the population of an entire world came forth. And conversely, anyone who sustains one soul from the Jewish people, the verse ascribes him credit as if he sustained an entire world. The mishna cites another reason Adam the first man was created alone: And this was done due to the importance of maintaining peace among people, so that one person will not say to another: My father, i.e., progenitor, is greater than your father. And it was also so that the heretics who believe in multiple gods will not say: There are many authorities in Heaven, and each created a different person. And this serves to tell of the greatness of the Holy One, Blessed be He, as when a person stamps several coins with one seal, they are all similar to each other. But the supreme King of kings, the Holy One, Blessed be He, stamped all people with the seal of Adam the first man, as all of them are his offspring, and not one of them is similar to another. Therefore, since all humanity descends from one person, each and every person is obligated to say: The world was created for me, as one person can be the source of all humanity, and recognize the significance of his actions. The court says to the witnesses: And perhaps you will say: Why would we want this trouble? Perhaps it would be better not to testify at all. But be aware, as is it not already stated: “And he being a witness, whether he has seen or known, if he does not utter it, then he shall bear his iniquity” (Leviticus 5:1)? It is a transgression not to testify when one can do so. And perhaps you will say: Why would we want to be responsible for the blood of this person? But be aware, as is it not already stated: “When the wicked perish, there is song” (Proverbs 11:10)?
(ו) רָחַץ לַיְלָה הָרִאשׁוֹן שֶׁמֵּתָה אִשְׁתּוֹ. אָמְרוּ לוֹ תַלְמִידָיו, לֹא לִמַּדְתָּנוּ, רַבֵּנוּ, שֶׁאָבֵל אָסוּר לִרְחֹץ. אָמַר לָהֶם, אֵינִי כִשְׁאָר כָּל אָדָם, אִסְטְנִיס אָנִי:
(6) The mishna relates another episode portraying unusual conduct by Rabban Gamliel. He bathed on the first night after his wife died. His students said to him: Have you not taught us, our teacher, that a mourner is prohibited to bathe? He answered them: I am not like other people, I am delicate [istenis]. For me, not bathing causes actual physical distress, and even a mourner need not suffer physical distress as part of his mourning.
(ו) שֹׁפֵךְ֙ דַּ֣ם הָֽאָדָ֔ם בָּֽאָדָ֖ם דָּמ֣וֹ יִשָּׁפֵ֑ךְ כִּ֚י בְּצֶ֣לֶם אֱלֹקִ֔ים עָשָׂ֖ה אֶת־הָאָדָֽם׃ (ז) וְאַתֶּ֖ם פְּר֣וּ וּרְב֑וּ שִׁרְצ֥וּ בָאָ֖רֶץ וּרְבוּ־בָֽהּ׃ (ס)
(6) Whoever sheds the blood of man, By man shall his blood be shed; For in His image Did God make man. (7) Be fertile, then, and increase; abound on the earth and increase on it.”
CAESAREA IN CAPPADOCIA, capital of *Cappadocia. Before the country became a Roman province under Tiberius in 17 C.E. the city was known as Mazaca or Mazaga. This name continued to be used along with its other name, Caesarea. In talmudic literature it is variously referred to as Mezigah (Mazaga) of Cappadocia (Tosef., Shab. 15:8); Megizah (Magaza) of Cappadocia, which was visited by R. Akiva (TJ, Yev. 16:4, 15d; cf. Yev. 25b); and Megizah of Caesarea (Mazaca-Caesarea; MK 26a). During the war between *Shapur I and the Romans, its Jewish population suffered greatly. The Talmud relates that Shapur massacred 12,000 Jews in Mazaca-Caesarea and the walls of Laodicea were shaken by the noise of the arrows (ibid.).
(כו) וְנָתַתִּ֤י לָכֶם֙ לֵ֣ב חָדָ֔שׁ וְר֥וּחַ חֲדָשָׁ֖ה אֶתֵּ֣ן בְּקִרְבְּכֶ֑ם וַהֲסִ֨רֹתִ֜י אֶת־לֵ֤ב הָאֶ֙בֶן֙ מִבְּשַׂרְכֶ֔ם וְנָתַתִּ֥י לָכֶ֖ם לֵ֥ב בָּשָֽׂר׃
(26) And I will give you a new heart and put a new spirit into you: I will remove the heart of stone from your body and give you a heart of flesh;
