MISHNAH: But the following are strangled: One who hits his father or his mother. 21:15 . , and one who kidnaps a person from Israel 21:16 , Deut. 24:7 . , and the Elder who rebels against the Court 17:12 . , and the false prophet 18:20–22 . , and one who prophesies in the name of foreign worship 13:6 . , and one who copulates with a married woman 22:22 . This also applies to the woman. , and the perjured witness of a Cohen’s daughter and her paramour. One who hits his father or his mother is not punishable unless he inflict a wound on them. The following is more aggravating about one who curses than one who hits, in that one who curses is punishable even after death, but one who hits after death cannot be prosecuted.
HALAKHAH: But the following are strangled,” etc. From where warning for one who hits his father or his mother? Forty times he shall hit him, he may not add . 25:3 , speaking of punishment decreed by the court. . Since one who is commanded to hit is commanded not to hit, one who is commanded not to hit a fortiori is commanded not to hit Mišpatim 5 (ed. Horovitz-Rabin p. 266). The argument establishes a guide for ethical behavior; it is not one in criminal law for which only explicit verses may form the basis. .
“He is not punishable unless he inflict a wound on them.” What kind of wound? A wound for the laws of the Sabbath, a wound for the law of torts? If you say, as a wound for the laws of the Sabbath, even if he did not cause them to miss anything 14:1 . ; if you say, as a wound for the laws of torts, only if he caused them to miss something 8:1, Notes 15–17 . .
MISHNAH: And one who kidnaps a person from Israel is not punishable unless he bring him into his property. Rebbi Jehudah says, unless he bring him into his property and use him, as it is said, and enslaved him or sold him. One who kidnaps his own son, Rebbi Joḥanan ben Beroqa not R. Joḥanan ben Beroqa. declares punishable but the Sages make him not prosecutable. One who kidnapped a person half slave and half free Rebbi Joḥanan ben Beroqa declares punishable but the Sages make him not prosecutable.
HALAKHAH: From where a first warning about stealing: you shall not steal. From where a second warning about stealing: you shall not steal. You shall not steal, in order to aggravate; you shall not steal, in order to pay double restitution, in order to pay quadruple or quintuple restitution. Ben Bagbag says, do not steal your own property back from the thief, lest you be seen stealing.
Rebbi Abba, Rebbi Joḥanan in the name of Rebbi Hoshaia: he is punishable only if he steals money. Rebbi Zeˋira in the name of Rebbi Hoshaia: he is punishable only if he shows contempt for money. What means showing contempt for money? Where do we hold? If about him who says, here you have five and give me for three, he is an idiot. Here you have three and give me for five, he is a regular person. But we deal with one who says, here you have five and give me for five.
What is a thief and what is a robber? Rebbi Hila said, if he stole in the presence of witnesses, he is a thief, in the presence of the owners he is a robber. Rebbi Zeˋira asked: but if he intended to rob (for copulation), he is not a robber. What is a robber according to Rebbi Zeˋira? Rebbi Samuel ben Sosarta in the name of Rebbi Abbahu: only if he rob in the presence of ten people. The prototype for all these: He robbed the spear from the hand of the Egyptian, etc.
What is the reason of Rebbi Joḥanan ben Beroqa? Of the Children of Israel. What is the reason of the rabbis? Of his brothers, not his sons 24:7 reads: If a man be found kidnapping one of his brothers, of the Children of Israel, and enslaves him or sells him, the kidnapper shall die; you shall eliminate evil from Israel. This paragraph speaks of the son, the next (cf. Note 17 ) of the half-emancipated slave. Sifry Deut. 273 parallels the first paragraph but in the case of the semi-emancipated slave treats the rabbis’ as unanimous opinion. The Babli 86a finds a reason to exclude the semi-emancipated slave from the partitive mem in the verse of the Children of Israel, which implies “not all of the Children of Israel.” . What is the reason of Rebbi Jehudah? Of his brothers, even partially his brother. What is the reason of the rabbis? Of his brothers, unless he be totally his brother.
MISHNAH: The Elder who rebels against the Court, as it is said: If a law case is too difficult for you, whether blood and blood, or case and case , etc. Three courts were there, one at the entrance of the Temple Mount, one at the entrance of the Temple courtyard, and one in the ashlar hall. They come to the one at the entrance to the Temple Mount and he says, so I argued and so my colleagues argued, so I taught and so my colleague taught. If they had heard it, they tell them; otherwise they come to the one at the entrance of the Temple courtyard and he says, so I argued and so my colleagues argued, so I taught and so my colleagues taught. If they had heard it, they tell them; otherwise these and those come to the Supreme Court in the ashlar hall, for from there instruction goes out to all of Israel as it is said, from that place which the Eternal will choose. If he returned to his town, repeated and taught as was his custom, he cannot be prosecuted. If he instructed to act, he is punishable, as it is said 17:12 . , but the man who would act criminally etc. He is not punishable unless he instruct to act. A student who instructed to act cannot be prosecuted; it turns out that his severity is his leniency.
HALAKHAH: “The Elder who rebels,” etc. Halakhah 4: “If he returned to his town, repeated and taught as was his custom,” etc. exists in two other versions, Babli 87a and Sifry Deut. 152. It is the subject of a study by E. A. Finkelstein, HUCA XXXII (1961) א-כה . It is written 24:7 reads: If a man be found kidnapping one of his brothers, of the Children of Israel, and enslaves him or sells him, the kidnapper shall die; you shall eliminate evil from Israel. This paragraph speaks of the son, the next (cf. Note 17 ) of the half-emancipated slave. Sifry Deut. 273 parallels the first paragraph but in the case of the semi-emancipated slave treats the rabbis’ as unanimous opinion. The Babli 86a finds a reason to exclude the semi-emancipated slave from the partitive mem in the verse of the Children of Israel, which implies “not all of the Children of Israel.” : If something is being distinguished for you in law, this shows that the verse speaks about the distinguished member of the court. For you, this is counsel. Something is sermonizing could be unless one subscribes to Maimonides’s opinion that all interpretations of biblical verses by the hermeneutical rules are rabbinic in character, i. e., aggadic. . Whether blood and blood, whether menstrual blood or blood of virginity; whether menstrual blood, blood of flux, or blood of skin disease. Whether case or case, between those who are stoned, or burned, or decapitated, or strangled. Whether defect or defect, between a quarantined sufferer from skin disease or an absolute one; whether defect or defect, between defects of humans or of garments or of houses 13 , 14 . . Words, that is the drinking of the suspected adulteress, breaking the neck of the calf, and the purification of the sufferer from skin disease 5:23 ) and the expiation of an unsolved murder case requires the priests to recite words ( Deut. 21:7–8 ), the purification of the the sufferer from skin disease is a wordless ceremony. Rashi in the Babli explains that skin disease is punishment for calumniating. One could explain that the first step in the purification is a declaration by a priest that the skin disease was healed and his command to assemble the items necessary for purification ( Lev. 14:3–4 ). . Quarrels, these are estimations, bans, and dedications 27 ; all of these need dedications by explicit declaration. . You shall get up, from the court, and rise, this is the ascent.
Another explanation: You shall get up, from here that the Temple should be built only on the height of the world. What is the reason? For on My Holy Mountain, on the mountain of the height of Israel shall I plant it, that it may sprout branch and carry fruit 17:23 . For different approaches to the same statement, cf. Note 27 , Babli Qiddušin 69a , Zevahim 54b , Sifry Deut. 37, end. . And you shall come . 17:9 . , to include the court at Jabneh. Rebbi Zeˋira says, to ask.
A rebellious Elder who instructed to act and acted is punishable. If he instructed but did not act, he is not prosecutable. If he instructed not for application, he is not prosecutable. If he instructed for application, even if he himself did not act, he is punishable. 155 infers from Deut . 17:12 which decrees the death penalty for the person who acts against the judgement which he heard from the Supreme Court that any person acting on instructions from a person who heard from the Supreme Court cannot be prosecuted. Therefore, the actions of persons acting on the instructions of a judge are considered actions of the judge, not those of his officers. . Rebbi Hila said, Rebbi Ismael stated thus: Who would act 17:12 . , even in he did not act himself. Rav Huna said, if he was instructing for practice and later a case came up, one acts on his instruction. If he taught it on the occasion of a case, one acts on it for others but not for himself77a in the name of Rav, Rav Huna’s teacher.) .
6:8 , Tosephta Sanhedrin 11:8 . In these sources, the original author is R. Simeon ben Iohai. Rebbi Simeon ben Menasia says: Beauty, and vigor, and riches, and wisdom, and white hair, and honor, and children, are an adornment for the just. What is the reason? A crown of glory is white hair; on the way of piety it is found 16:31 . . A crown of the elderly are grandchildren; the glory of children are their parents . 17:6 . . The glory of the young is their force; the splendor of the elderly is white hair 20.29 . . And it says, before his Elders in honor 24:23. . It was stated: Rabban Simeon ben Gamliel says, these seven qualities which the Sages enumerated for the just were all realized by Rebbi and his sons. Rebbi Joḥanan said, all seven qualities which the Sages enunciated about the just were in Rebbi. Who was Rebbi? Rebbi is Rebbi Jehudah the Prince. Rebbi Abbahu said, Rebbi is Rebbi Yudan the Prince, is Our Teacher.
MISHNAH: [Denial] about words of the Sopherim is more serious than about words of the Torah. He who says that there are no phylacteries, to transgress the words of the Torah, is not prosecutable. Five compartments to add to the words of the Sopherim is punishable 6:8 , 11:18 ; Ex. 13:16 ) is harmless since every schoolchild knows better. But the details of the construction of phylacteries are purely traditional , viz., that the phylacteries on the arm have to be put into one box but those of the head into four compartments. As Y. Yadin has noted in his publication on the phylacteries from the Judean desert, they are made in the way of rabbinic phylacteries (at least as they used to be made until 200 years ago, with boxes of 1 cm edge length) but the text contains many more than the authorized verses. These tefillin therefore have to be classified as non-rabbinical. . One executes him not at the court in his town, nor at the court at Jabneh but one transports him to the Supreme Court in Jerusalem, keeps him until a holiday of pilgrimage, and executes him on the holiday as it is said, the entire people shall see and fear 17:13 . , the words of Rebbi Aqiba. Rebbi Jehudah says, one does not procrastinate in his case but executes him immediately, writes, and sends messengers to all places: Mr. A son of Mr. B was found guilty to be executed by the court.
HALAKHAH: “[Denial] about words of the Sopherim is more serious,” etc. Halakhah 6: “One executes him not,” etc. 1:7 (Notes 182–191 ) ( ת ). It is copied again in Avodah zarah 2:8 41c l. 46 ( ע ). The colleagues in the name of Rebbi Joḥanan: The words of the Sopherim are related to the words of Scripture and are pleasant like the words of Scripture; your throat is like good wine 7:10 . Simeon bar Abba in the name of Rebbi Joḥanan: The words of the Sopherim are related to the words of Scripture and are more pleasant than the words of Scripture, for your friendship is better than wine 1:2 . . Rebbi Abba bar Cohen in the name of Rebbi Judah bar Pazi: You may know that he words of the Sopherim are more pleasant than the words of Scripture, because if Rebbi Tarphon did not recite at all he would only have transgressed a positive commandment. But because he transgressed the words of the House of Hillel he should have suffered death since it says, if one breaches a wall he will be bitten by a snake 1:2 . .
Rebbi Ismael stated: In the Torah there are forbidden matters and permitted matters. There are easy parts and severe parts. But in the words of the Sopherim all are severe. You can realize that this is so since we have stated: “He who says that there are no phylacteries, to transgress the words of the Torah, is not prosecutable. Five compartments to add to the words of the Sopherim is punishable.” Rebbi Ḥinena, the son of Rebbi Ada, in the name of Rebbi Tanḥum bar Ḥiyya: The words of the Sages carry more weight than those of the prophets since it is written, do not preach, they preach 2:6 . . And it is written, I shall preach to you for wine and liquor 2:11 . . The relation of prophet and scholar can be compared to the case of a king who sent two diplomatarii 1:7 Note 189 . to a province. About one of them it was written, if he does not show you my seal and σημαντήριον 1:7 Note 190 . , do not believe him. About the other it was written, even if he does not show you my seal and σημαντήριον, believe him. So about a prophet is written, he gives you a sign or miracle . 13:2 . . But here it is written, according to the teachings that they will teach you . 17:11 . .
The Torah said, four compartments for four paragraphs. 13:16 , Deut. 6:8 , 11:18 ) “head tefillin ” is confirmed by the Babli’s use, Šabbat 57a , as “woman’s headband”. A fancy etymology, which reads the number 4 into the word, to support the statement that head phylacteries must bemade with four compartments ( Sanhedrin 4b , Zevahim 37b , Menahot 34b ) is rabbinic. . If he made five compartments for four paragraphs, he is punishable. Rebbi Abba, Rebbi Joḥanan in the name of Rebbi Hoshaia: He is punishable only if he instructs in a matter whose root is from the Torah but whose explanation is from the words of the Sopherim; for example, the carcass; for example, the crawling animal, whose root is from the words of the Torah. 11 but the details, in particular the minimal quantities which induce impurity, are rabbinic. but whose explanation is from the words of the Sopherim. Rebbi Zeˋira said, he never is punishable unless he deny and instruct in a matter whose root is from the Torah but whose explanation is from the words of the Sopherim; for example, the carcass; for example, the crawling animal, whose root is from the words of the Torah but whose explanation is from the words of the Sopherim, on condition that he simultaneously deduct in a matter which permits subtraction and addition of the kind found in the Judean desert ( Note 50 ) are not considered. . The face of Rav Hoshaia lit up. He told him, do I need you that you enjoy it? I do not need you, I am adding to your statement. Thirteen years he went and came before his teacher even though he did not need him. Rebbi Samuel in the name of Rebbi Zeˋura: Was it not enough for him to have paid his respects to his teacher since anybody who pays his respects to his teacher is as if he paid his respects to the Divine Presence. Rebbi Berekhiah objected, did we not state 6:1 ; cf. Nedarim 3:2 Note 49 , Maˋserot 5:7 Notes 122–125. Baheret is a skin disease in which white spots appear on the skin ( Lev . 13 ). The minimum size of such a spot which makes its bearer impure is that of a “square split cilician bean” which is defined as 36 (hairwidths). All questions are directed to R. Zeˋira; one tries to find a law other than that of phylacteries where a ruling by a rebellious Elder could simultaneously add and subtract from the received norm. It was shown in Mas ˋ erot , by a question of R. Berekhiah, that square cannot mean that the white spot be an exact square, since nothing in biology exhibits geometrically straight lines and right angles. Therefore, the question can only be whether the spot must contain a square of minimal size or only have surface area of 36 (hairwidths). , “the body of baheret is the square area of a split cilician bean”? Rebbi Abba Mari said, one who said it is pure 8:4 ) editio princeps has הכן “so”, which made the clause incomprehensible. In Ma ˋ serot and Nedarim , it was determined that the Mishnah has to be read as referring to surface area. An elder who would read the Mishnah as requiring a white spot containing a square of minimal size would actually declare most impure spots as pure. This is diminution; nothing is added. . Rebbi Abba bar Mamal objected, did we not state 3:7 . Again the obligation to write words of the Torah on one’s doorposts is biblical ( Deut . 6:9 , 11:19 ) while the selection of the texts and the details are rabbinic. If one put the two texts into two cases instead of writing them on one sheet of parchment, it would be simultaneously adding and subtracting. , “two paragraphs in the mezuzzah ”? He told him, phylacteries and mezuzah are the same” one should accept “only tefillin and mezuzzot ” as possible objects of the Elder’s misdeeds since both are mentioned together in the biblical texts. . Rav Hamnuna objected, was it not stated 41b , Bekhorot 39b , determining the minimal length of the unknotted part of the ṣisit , the threads to be attached to the corners of one’s rectangular garment. : The ṣiṣit must be four finger lengths for four threads? He told him, in that he diminished but did not add. Rebbi Ḥaggai objected before Rebbi Yose, was it not stated 7:1 , Menaḥot 89a , Sifra Saw Pereq 11(6 ). The rules of a thanksgiving sacrifice ( Lev . 7:12–14 ) require three kinds of unleavened oiled breads in addition to a set of leavened bread. The rabbinic interpretation requires that the flour be divided into three equal parts but that half of the oil be used on the unleavened bread scalded in hot water like a bagel, the rest being used for the other two kinds. If instead somebody instructed also to distribute the oil evenly, would he not subtract from one kind and add to the others? , one third for the scalded. , one third for round cakes, one third for flat cakes. If he used it in thirds, one third for the scalded, one third for round cakes, one third for flat cakes? He told him, he subtracts from the scalded and adds for round cakes and flat cakes as one commandment when in fact they are three different obligations; there is no simultaneity for one obligation. .
MISHNAH: And the false prophet and one who prophesies what he did not hear and what was not said to him. But as to one who suppresses his vision, and one who disregards the prophet’s words, and a prophet who transgressed his own word, their death is by the Hand of Heaven as it is said, I shall ask it from him . 18:19 , cf. Sifry Deut . 177. .
HALAKHAH: “And the false prophet,” etc. “And one who prophesies what he did not hear,” like Ṣedekias ben Kenaana. 22:11 , Babli 89a . . “And what was not said to him,” like Ḥanania ben Azzur. Rebbi Joshua ben Levi said, Ḥanania ben Azzur was a true prophet; only he took instruction and heard what Jeremiah prophesied in the upper market; he went and prophesied in the lower market. Ḥanania ben Azzur told him, is not the essence. of the matter only once seventy years will be fullfilled for Babylon, I shall remember you . 29:10 . . In all, the days of Manasse were 55 years. Deduct from them 20 years for which the Heavenly Court does not punish or extirpate, add the two of Amon and 31 of Josia 2:1, Note 13 , Babli Šabbat 89b .) Josia became king at age 8; his 31 years therefore should be reduced to 23 but, since he was the only good king following Manasse, he should not be counted at all. Adding then 2 for Amon, 11 for Joyakim, and 5 for Sedekias, one only obtains 65 years (or 66 if a full year is counted for Joyachin.) . That is what is written.28:1–3. : At the beginning of the reign of Ṣedekias the king of Jehudah, in the fifth year, in the fifth month, Ḥanania ben Azzur, the prophet from Gibeon, said to me in the House of the Eternal, before the priests and all the people, as follows: So said the Eternal of Hosts, the God of Israel, as follows. I broke the yoke of the king of Babylon; in another two years I shall return to this place all the Temple vessels which Nebuchadnezzar, the king of Babylon, took from this city and brought to Babylon. Jeremiah told him, you are saying that in another two years I shall return , etc. But I say that Nebuchadnezzar will come and take the remainder. To Babylon they will be brought and stay there . 27:22 . , etc. He said to him, give a sign. He answered, I am prophesying bad things and cannot give a sign for my words since the Holy One, praise to Him, said to bring evil and might refrain from it. But you prophesy good things; you are obligated to give a sign. He said to him, no, it is you who has to give a sign for your words. He answered, if it is so, I shall give a sign and miracle in the person of that man; this year he dies, for he spoke obstinately about the Eternal. This happened to him; Ḥanania the prophet died in this year, in the Seventh month . 28:17 . While the Talmud assumes that the “Day of Remembrance,” the first of the seventh month, always was New Year’s Day, it is clear that Jer . follows the Judean calendar which starts the year in Spring. . This was another year and you are saying so? But it teaches that he died on the Eve of New Year’s Day and ordered his sons and wife to hide the matter, that they should bury him after the new Year in order to falsify Jeremiah’s prophecy.
“And one who suppresses his prophecy,” like Jonah ben Amitai. Rebbi Jonah said, Jonah ben Amitai was a true prophet. You find that when the Holy One, praise to Him, told him, get up and go to the great city of Nineveh and call out over it that their evil came before Me 1:2 . , Jonah said, I know that Gentiles are close to repentance; if I would go and prophesy for them and they repented, the Holy One, praise to Him, would make himself paid from the haters of Israel. What can I do? I must flee! Jonah got up to flee to Tarshish from before the Eternal; he descended to Jaffa, found a ship destined for Tarshish, paid his fare and entered it , 1:3 . ” etc.
“And one who disregards the prophet’s words.” Like the seer Ido20:35 ) and the prophet who disregards his own words like the seer Ido (mentioned in 2Chr. 12:15 who in all talmudic sources is identified as the anonymous “prophet from Jehudah” in 1K. 13 ). R. Samuel bar Rav Isaac said, the old prophet living in Bethel ( 1K. 13:11 ) is Amasiah the priest of Bethel (Am. 7:12 ). . Rebbi Samuel bar Rav Isaac said, this is Amaṣiah the priest of Bethel. Rebbi Yose said, this is breaking of eggs; who is it? He is Jonathan ben Gershom ben Manasse 9:3, Note 135 ). To support this assertion, the next paragraph is a rearrangement of a text in Berakhot 9:3 (Notes 128–135 ); it lacks the punch line that Jonathan was the old prophet. .
You find that when David came and found him serving foreign worship, he asked him: You are the grandson of that righteous man and you worship idols? He show that Jonathan is the speaker. said to him, I have a tradition from my grandfather, sell yourself to foreign worship rather than need other people. He said to him ; Heaven forbid! He did not say so, but rather sell yourself to work that is strange to you rather than need other people. When David saw that he loved money, he made him Count“associate, partner”, a Byzantine title for a high-level bureaucrat. The combination תֵּיסַווְרִין עַל־הָאוֹצָרוֹת is a Greek-Hebrew double expression. of the Temple treasuries. That is what is written, Shabuel ben Gershom ben Moshe, overseer of the treasuries . “Shabuel” because he returned to God with all his might; “overseer of the treasuries” that he made him Count of the treasuries.
The colleagues asked before Rebbi Samuel ben Naḥman: He was a priest of idol worship and lived so long? He said to them, because he was grudging to his idol. How was he grudging to his idol? If a man came to sacrifice an ox, a sheep, or a goat to the idol and told him: Make it favorably inclined towards me, he would say, what use does it have for you? It never eats, nor drinks, nor does good or evil. He said to him , what should we do? He said to him, go, make, and bring me a wooden vessel full of fine flour and put on it ten eggs, then I shall make it favorably inclined towards you. After he left, he would eat it. One day, a son of pashas came and he said that to him. He said to him , if it is of no use, what are you doing here? He answered him, because of my livelihood.
They objected to Rebbi Samuel bar Naḥman: Until the day the Land went into exile . He said to them, when David died, Solomon rose and exchanged all his counselors. He returned to his former bad ways.
“And a prophet who transgressed his own word,” like the companion of Micha. That is what is written. 13:11–20 . The verses obviously are quoted from memory. : An old prophet was dwelling at Bethel; his son came and told him all the actions which the man of God had wrought, etc. Their father asked them, which way did he go , etc. He told his sons, saddle the donkey for me, etc. He followed the man of God and found him sitting under the terebinth, etc. He said to him, come with me to my house and eat. He told him, I cannot return , etc., up to he said to him, I also am a prophet like you and an angel spoke to me the words of the Eternal as follows , etc., up to he should eat food and drink water; he tricked him . What means “tricked him”? He lied to him. While they were sitting at table, the word of the Eternal came to the prophet who had turned him back . It is not written “who had returned,” but “who had turned him back.” Is that not an argument de minore ad majus ? Since one who fed his neighbor food in falsehood was worthy of the Word to be addressed to him, one who feeds his neighbor food in truth, so much more.
It is written. 20:35–42 . : One of the young prophets said to his neighbor by the Word of the Eternal , etc. He told him, since you did not listen to the Word of the Eternal, when you depart from me the lion will hit you; he departed from him, the lion found him and hit him. He found another man, said to him, hit me, and he hit him which later ( Note 101 ) will be shown to be essential. etc. The prophet went, stood in the king’s way, and had disguised himself by a band over his eyes. When the king passed by, he cried to the king , etc. Your servant went to and fro , etc. He told him, so says the Eternal: Because you sent away from your hand the man whom I had banned, your life will be for his life, and your people for his people . And it is written 1(43). The full verse reads: The man of God approached and said to the king of Israel and said , … : The man of God approached and said, so says the Eternal . Why two times “and said”? But in the first address he told him, if Ben Hadad falls into you hand, do not have mercy on him and do not spare him. In the second address he told him, because you sent away from your hand the man whom I had banned , how many traps and hunting nets I made for him until I delivered him into your hand, and you sent him away and he went in peace. Therefore, your life will be for his life, and your people for his people . You find that when Israel went to war, nobody of them died but Ahab, the king of Israel. That is what is written. 22:34 . : A man shot from his bow without aiming and hit the king of Israel between the joints of his armor; he told the driver, take me out of the camp because I became sick . How can I confirm your people for his people ? Rebbi Joḥanan in the name of Rebbi Simeon ben Ioḥai: That drop of blood which was drawn from the just man 9 = Ex. rabba 35(4 ), Lev. rabba 2(1 ).] did atone for all of Israel.
MISHNAH: One who prophesies in the name of foreign worship and says, so speaks the foreign worship, even if he stated practice correctly to declare the impure impure and the pure pure. One who copulates with a married woman, from the moment she is in the husband’s domain for definitive marriage even if she did not have intercourse, one who copulates with her is strangled. And the false witnesses of a Cohen’s daughter and her paramour. Therefore all false witnesses are executed by that death except for the false witnesses of a Cohen’s daughter and her paramour. 19:19 ) you shall do to him what he intended to do to his brother . Therefore, it is impossible to punish the perjured witnesses of a Cohen’s daughter by exactly the death they intended to bring her to. This is the introduction to the next Chapter ( Makkot 1 - Sanhedrin 12) which starts by exploring the punishment of perjured witnesses accusing a Cohen of breaking priestly rules. .
HALAKHAH: “One who prophesies in the name of foreign worship,” etc. Haˋedah it seems that the quote from the Ten Commandments ( Ex . 20:16 ) was induced by the parallel text at the beginning of the next Halakhah and should be replaced by Deut . 18:22 . The argument would go as follows: In Deut . 18:20–22 , the court is commanded to punish the false prophet by a death sentence. The manner of execution is not specified; this implies that it must be by strangling. But in 13:2–12 the punishment of strange worship (idolatry) is stoning. A person can be punished as a false prophet only if first he had established his credentials as a prophet by a sign or a miracle ( Deut . 13:2 , 18:22 ; Note 106 ). Then if the prophet argues for idolatry, even if he does not abolish any commandment of the Torah, he has to be punished (even if he propagates foreign worship in the name of the Eternal; Babli 89b ). If he tells others not to obey some of the precepts of the Torah, for the Sages he is punishable, but not for R. Simeon. The prophet can be prosecuted only if he induces others to neglect Torah precepts, not if he himself seemingly violates them by Divine Command, as Elijah did on Mount Carmel, sacrificing on an altar which was authorized only for him. Qorban Haˋedah gives a reconstruction of the paragraph which is not impossible but not supported by any parallel evidence. In the word פיונטייה the ending יֵהּ is the possessive suffix “his”. For the remaining פיונטי the best available conjecture is Kohut’s, Latin punitio, -onis “punishment” [or poenaria ( actiones ), punishable (actions) (E. G.)]. Rebbi Yose ben Ḥanina said, everything was included in do not testify against your neighbor as a false witness . It came to judge whether by sign, or by miracle, whether about foreign worship or any other commandment. But about foreign worship, whether he intended to uproot the entire body or did not intend to uproot the entire body, by the words of Rebbi Simeon one does not prosecute him, but by the words of the Sages one stones him. For any other commandment by the words of the Sages one stones him, by the words of Rebbi Simeon he should understand his pywnṭ .
If a prophet starts to prophesy, one listens to him if he gives a sign or miracle; otherwise one does not listen to him 13:2 . It is no disrespect to Heaven if one disregards the sayings of an unqualified prophet. . Two prophets who prophesied indentically, two prophets who prophesied in the same sense) is preferable to reading בְכָרָךְ אֶחָד “in the same fortified place” ( Qorban Haˋedah ). ? Rebbi Isaac and Rebbi Hoshaia: One said, each one has to provide a sign or a miracle; the other said, not each one has to provide a sign or a miracle. The one who said he did objected to the one who said he did not: Is it not written. 20:8 . , Ezekias said to Isaias, what is the sign ? He told him, that is different since he was occupied in reviving the dead. He shall revive us after two days; on the third day He will lift us up and we shall live before Him . 6:2 . The verse is the basic source for the belief that the resurrection has to be on the third day, or that souls have to suffer punishment for their misdeeds while alive for two days and on the third day are admitted to Paradise ( Berakhot 5:2 Note 64 ; Taˋaniot 1:1 63d l.52). Ezekias was declared ready to die ( 2K . 20:1 ) and was well enough to go to the Temple on the third day; this shows that his recovery was indeed a resurrection. .
4:7, Notes 154–160 . Rebbi Jehudah ben Pazi said. not only to the bridal chamber but also to a house containing the bridal chamber (except Makkot 1:13–2:7) there exists a Genizah fragment (G) edited (with readings compared to the Krotoschin Yerushalmi) by S. Wieder, Tarbiz 17 (1946) 130–135. . The following is problematic: Dining room. and bedroom, bridal chamber and bedroom; if she entered the dining room, for which consequence? Rebbi Joḥanan said, to inherit from her, the name is R. Eleazar. Therefore, the illegible name in G cannot be emended to “R. Johanan” as given in Tarbiz 17. . Rebbi Simeon ben Laqish said, to dissolve her vows, Chapters 10,11. . Rebbi Zeˋira said, even though Rebbi Simeon ben Laqish said, to dissolve her vows, he agrees that he cannot actually dissolve them before she enters the bridal chamber. Rebbi Huna said, a verse supports Rebbi Simeon ben Laqish: to whore in her father’s house . 22:21 . . This excludes the case where the father’s agents handed her over to the husband’s agents, that she could not be stoned, but is strangled.
Similarly by burning, she and they by burning. Similarly by stoning, she and they by stoning. Similarly by strangulation, she and they by strangulation.