Dictionary:Changing Meanings/5

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Lexical: Changing Meanings

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Bereshit 21:23בראשית כ״א:כ״ג

Now, therefore, swear to me here by God that you will not deal falsely with me, nor with my son, nor with my son’s son. But according to the kindness that I have done to you, you shall do to me, and to the land in which you have lived as a foreigner.”

וְעַתָּה הִשָּׁבְעָה לִּי בֵאלֹהִים הֵנָּה אִם תִּשְׁקֹר לִי וּלְנִינִי וּלְנֶכְדִּי כַּחֶסֶד אֲשֶׁר עָשִׂיתִי עִמְּךָ תַּעֲשֶׂה עִמָּדִי וְעִם הָאָרֶץ אֲשֶׁר גַּרְתָּה בָּהּ.

Bereshit 28:10-12בראשית כ״ח:י׳-י״ב

(10) Jacob went out from Beersheba, and went toward Haran. (11) He came to a certain place, and stayed there all night, because the sun had set. He took one of the stones of the place, and put it under his head, and lay down in that place to sleep. (12) He dreamed. Behold, a stairway set upon the earth, and its top reached to heaven. Behold, the angels of God ascending and descending on it.

(י) וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה. (יא) וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא. (יב) וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ.

Shemot 1:11שמות א׳:י״א

Therefore they set taskmasters over them to afflict them with their burdens. They built storage cities for Pharaoh: Pithom and Raamses.

וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים לְמַעַן עַנֹּתוֹ בְּסִבְלֹתָם וַיִּבֶן עָרֵי מִסְכְּנוֹת לְפַרְעֹה אֶת פִּתֹם וְאֶת רַעַמְסֵס.

Shemot 2:5-6שמות ב׳:ה׳-ו׳

(5) Pharaoh’s daughter came down to bathe at the river. Her maidens walked along by the riverside. She saw the basket among the reeds, and sent her handmaid to get it. (6) She opened it, and saw the child, and behold, the baby cried. She had compassion on him, and said, “This is one of the Hebrews’ children.”

(ה) וַתֵּרֶד בַּת פַּרְעֹה לִרְחֹץ עַל הַיְאֹר וְנַעֲרֹתֶיהָ הֹלְכֹת עַל יַד הַיְאֹר וַתֵּרֶא אֶת הַתֵּבָה בְּתוֹךְ הַסּוּף וַתִּשְׁלַח אֶת אֲמָתָהּ וַתִּקָּחֶהָ. (ו) וַתִּפְתַּח וַתִּרְאֵהוּ אֶת הַיֶּלֶד וְהִנֵּה נַעַר בֹּכֶה וַתַּחְמֹל עָלָיו וַתֹּאמֶר מִיַּלְדֵי הָעִבְרִים זֶה.

Shemot 22:1-2שמות כ״ב:א׳-ב׳

(1) If the thief is found breaking in, and is struck so that he dies, there shall be no guilt of bloodshed for him. (2) If the sun has risen on him, guilt of bloodshed shall be for him; he shall make restitution. If he has nothing, then he shall be sold for his theft.

(א) אִם בַּמַּחְתֶּרֶת יִמָּצֵא הַגַּנָּב וְהֻכָּה וָמֵת אֵין לוֹ דָּמִים. (ב) אִם זָרְחָה הַשֶּׁמֶשׁ עָלָיו דָּמִים לוֹ שַׁלֵּם יְשַׁלֵּם אִם אֵין לוֹ וְנִמְכַּר בִּגְנֵבָתוֹ.

Vayikra 16:17ויקרא ט״ז:י״ז

No one shall be in the Tent of Meeting when he enters to make atonement in the Holy Place, until he comes out, and has made atonement for himself and for his household, and for all the assembly of Israel.

וְכׇל אָדָם לֹא יִהְיֶה בְּאֹהֶל מוֹעֵד בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ עַד צֵאתוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וּבְעַד כׇּל קְהַל יִשְׂרָאֵל.

Bemidbar 35:25-28במדבר ל״ה:כ״ה-כ״ח

(25) and the congregation shall deliver the manslayer out of the hand of the avenger of blood, and the congregation shall restore him to his city of refuge, where he was fled: and he shall dwell therein until the death of the high priest, who was anointed with the holy oil. (26) “‘But if the manslayer shall at any time go beyond the border of his city of refuge, where he flees, (27) and the avenger of blood find him outside of the border of his city of refuge, and the avenger of blood kill the manslayer; he shall not be guilty of blood, (28) because he should have remained in his city of refuge until the death of the high priest: but after the death of the high priest the manslayer shall return into the land of his possession.

(כה) וְהִצִּילוּ הָעֵדָה אֶת הָרֹצֵחַ מִיַּד גֹּאֵל הַדָּם וְהֵשִׁיבוּ אֹתוֹ הָעֵדָה אֶל עִיר מִקְלָטוֹ אֲשֶׁר נָס שָׁמָּה וְיָשַׁב בָּהּ עַד מוֹת הַכֹּהֵן הַגָּדֹל אֲשֶׁר מָשַׁח אֹתוֹ בְּשֶׁמֶן הַקֹּדֶשׁ. (כו) וְאִם יָצֹא יֵצֵא הָרֹצֵחַ אֶת גְּבוּל עִיר מִקְלָטוֹ אֲשֶׁר יָנוּס שָׁמָּה. (כז) וּמָצָא אֹתוֹ גֹּאֵל הַדָּם מִחוּץ לִגְבוּל עִיר מִקְלָטוֹ וְרָצַח גֹּאֵל הַדָּם אֶת הָרֹצֵחַ אֵין לוֹ דָּם. (כח) כִּי בְעִיר מִקְלָטוֹ יֵשֵׁב עַד מוֹת הַכֹּהֵן הַגָּדֹל וְאַחֲרֵי מוֹת הַכֹּהֵן הַגָּדֹל יָשׁוּב הָרֹצֵחַ אֶל אֶרֶץ אֲחֻזָּתוֹ.

Bemidbar 35:27במדבר ל״ה:כ״ז

and the avenger of blood find him outside of the border of his city of refuge, and the avenger of blood kill the manslayer; he shall not be guilty of blood,

וּמָצָא אֹתוֹ גֹּאֵל הַדָּם מִחוּץ לִגְבוּל עִיר מִקְלָטוֹ וְרָצַח גֹּאֵל הַדָּם אֶת הָרֹצֵחַ אֵין לוֹ דָּם.

Devarim 24:13-14דברים כ״ד:י״ג-י״ד

(13) you shall surely restore to him the pledge when the sun goes down, that he may sleep in his garment, and bless you: and it shall be righteousness to you before Hashem your God. (14) You shall not oppress a hired servant who is poor and needy, whether he be of your brothers, or of your foreigners who are in your land within your gates:

(יג) הָשֵׁב תָּשִׁיב לוֹ אֶת הַעֲבוֹט כְּבוֹא הַשֶּׁמֶשׁ וְשָׁכַב בְּשַׂלְמָתוֹ וּבֵרְכֶךָּ וּלְךָ תִּהְיֶה צְדָקָה לִפְנֵי י״י אֱלֹהֶיךָ. (יד) לֹא תַעֲשֹׁק שָׂכִיר עָנִי וְאֶבְיוֹן מֵאַחֶיךָ אוֹ מִגֵּרְךָ אֲשֶׁר בְּאַרְצְךָ בִּשְׁעָרֶיךָ.

Yeshayahu 14:22ישעיהו י״ד:כ״ב

And I will rise up against them, saith the Lord of hosts, and cut off from Babylon name and remnant, and offshoot and offspring, saith the Lord.

וְקַמְתִּי עֲלֵיהֶם נְאֻם י״י צְבָאוֹת וְהִכְרַתִּי לְבָבֶל שֵׁם וּשְׁאָר וְנִין וָנֶכֶד נְאֻם י״י.

Tehillim 66:7תהלים ס״ו:ז׳

Who ruleth by His might for ever; His eyes keep watch upon the nations; Let not the rebellious exalt themselves. Selah

מֹשֵׁל בִּגְבוּרָתוֹ עוֹלָם עֵינָיו בַּגּוֹיִם תִּצְפֶּינָה הַסּוֹרְרִים אַל [יָרוּמוּ] (ירימו) לָמוֹ סֶלָה.

Tehillim 72:12-14תהלים ע״ב:י״ב-י״ד

(12) For he will deliver the needy when he crieth; the poor also, and him that hath no helper. (13) He will have pity on the poor and needy, And the souls of the needy he will save. (14) He will redeem their soul from oppression and violence, And precious will their blood be in his sight.

(יב) כִּי יַצִּיל אֶבְיוֹן מְשַׁוֵּעַ וְעָנִי וְאֵין עֹזֵר לוֹ. (יג) יָחֹס עַל דַּל וְאֶבְיוֹן וְנַפְשׁוֹת אֶבְיוֹנִים יוֹשִׁיעַ. (יד) מִתּוֹךְ וּמֵחָמָס יִגְאַל נַפְשָׁם וְיֵיקַר דָּמָם בְּעֵינָיו.

Tehillim 89:1-3תהלים פ״ט:א׳-ג׳

(1) Maschil of Ethan the Ezrahite. (2) I will sing of the mercies of the Lord for ever; To all generations will I make known Thy faithfulness with my mouth. (3) For I have said: 'For ever is mercy built; In the very heavens Thou dost establish Thy faithfulness.

(א) מַשְׂכִּיל לְאֵיתָן הָאֶזְרָחִי. (ב) חַסְדֵי י״י עוֹלָם אָשִׁירָה לְדֹר וָדֹר אוֹדִיעַ אֱמוּנָתְךָ בְּפִי. (ג) כִּי אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה שָׁמַיִם תָּכִן אֱמוּנָתְךָ בָהֶם.

Mishlei 10:24-25משלי י׳:כ״ד-כ״ה

(24) The fear of the wicked, it shall come upon him; And the desire of the righteous shall be granted. (25) When the whirlwind passeth, the wicked is no more; But the righteous is an everlasting foundation.

(כד) מְגוֹרַת רָשָׁע הִיא תְבוֹאֶנּוּ וְתַאֲוַת צַדִּיקִים יִתֵּן. (כה) כַּעֲבוֹר סוּפָה וְאֵין רָשָׁע וְצַדִּיק יְסוֹד עוֹלָם.

Iyyov 18:19איוב י״ח:י״ט

He shall have neither son nor son's son among his people, Nor any remaining in his dwellings.

לֹא נִין לוֹ וְלֹא נֶכֶד בְּעַמּוֹ וְאֵין שָׂרִיד בִּמְגוּרָיו.

Kohelet 3:11קהלת ג׳:י״א

He hath made every thing beautiful in its time; also He hath set the world in their heart, yet so that man cannot find out the work that God hath done from the beginning even to the end.

אֶת הַכֹּל עָשָׂה יָפֶה בְעִתּוֹ גַּם אֶת הָעֹלָם נָתַן בְּלִבָּם מִבְּלִי אֲשֶׁר לֹא יִמְצָא הָאָדָם אֶת הַמַּעֲשֶׂה אֲשֶׁר עָשָׂה הָאֱלֹהִים מֵרֹאשׁ וְעַד סוֹף.

Esther 4:14אסתר ד׳:י״ד

For if thou altogether holdest thy peace at this time, then will relief and deliverance arise to the Jews from another place, but thou and thy father's house will perish; and who knoweth whether thou art not come to royal estate for such a time as this?'

כִּי אִם הַחֲרֵשׁ תַּחֲרִישִׁי בָּעֵת הַזֹּאת רֶוַח וְהַצָּלָה יַעֲמוֹד לַיְּהוּדִים מִמָּקוֹם אַחֵר וְאַתְּ וּבֵית אָבִיךְ תֹּאבֵדוּ וּמִי יוֹדֵעַ אִם לְעֵת כָּזֹאת הִגַּעַתְּ לַמַּלְכוּת.

Septuagint Bereshit 21:23תרגום השבעים בראשית כ״א:כ״ג

Now therefore swear to me by God that thou wilt not injure me, nor my seed, nor my name, but according to the righteousness which I have performed with thee thou shalt deal with me, and with the land in which thou hast sojourned.

Philo On Dreams That They are God-Sent I 63-71פילון על החלומות א ס״ג-ע״א

(63) According to the third signification, God himself is called a place, from the fact of his surrounding the universe, and being surrounded himself by nothing whatever, and from the fact of his being the refuge of all persons, and since he himself is his own district, containing himself and resembling himself alone. (64) I, indeed, am not a place, but I am in a place, and every existing being is so in a similar manner. So that which is surrounded differs from that which surrounds it; but the Deity, being surrounded by nothing, is necessarily itself its own place. And there is an evidence in support of my view of the matter in the following sacred oracle delivered with respect to Abraham: "He came unto the place of which the Lord God had told him: and having looked up with his eyes, he saw the place afar Off." (Genesis 22:4) (65) Tell me, now, did he who had come to the place see it afar off? Or perhaps it is but an identical expression for two different things, one of which is the divine world, and the other, God, who existed before the world. (66) But he who was conducted by wisdom comes to the former place, having found that the main part and end of propitiation is the divine word, in which he who is fixed does not as yet attain to such a height as to penetrate to the essence of God, but sees him afar off; or, rather, I should say, he is not able even to behold him afar off, but he only discerns this fact, that God is at a distance from every creature, and that any comprehension of him is removed to a great distance from all human intellect. (67) Perhaps, however, the historian, by this allegorical form of expression, does not here mean by his expression, "place," the Cause of all things; but the idea which he intends to convey may be something of this sort; --he came to the place, and looking up with his eyes he saw the very place to which he had come, which was a very long way from the God who may not be named nor spoken of, and who is in every way incomprehensible. XII (68) These things, then, being defined as a necessary preliminary, when the practiser of virtue comes to Charran, the outward sense, he does not "meet" the place, nor that place either which is filled by a mortal body; for all those who are born of the dust, and who occupy any place whatever, and who do of necessity fill some position, partake of that; nor the third and most excellent kind of place, of which it was scarcely possible for that man to form an idea who made his abode at the well which was entitled the "well of the oath," where the self-taught race, Isaac, abides, who never abandons his faith in God and his invisible comprehension of him, but who keeps to the intermediate divine word, which affords him the best suggestions, and teaches him everything which is suitable to the times. (69) For God, not condescending to come down to the external senses, sends his own words or angels for the sake of giving assistance to those who love virtue. But they attend like physicians to the disease of the soul, and apply themselves to heal them, offering sacred recommendations like sacred laws, and inviting men to practice the duties inculcated by them, and, like the trainers of wrestlers, implanting in their pupils strength, and power, and irresistible vigour. (70) Very properly, therefore, when he has arrived at the external sense, he is represented no longer as meeting God, but only the divine word, just as his grandfather Abraham, the model of wisdom, did; for the scripture tells us, "The Lord departed when he had finished conversing with Abraham, and Abraham returned to his Place." (Genesis 18:33) From which expression it is inferred, that he also met with the sacred words from which God, the father of the universe, had previously departed, no longer displaying visions from himself but only those which proceed from his subordinate powers. (71) And it is with exceeding beauty and propriety that it is said, not that he came to the place, but that he met the place: for to come is voluntary, but to meet is very often involuntary; so that the divine Word appearing on a sudden, supplies an unexpected joy, greater than could have been hoped, inasmuch as it is about to travel in company with the solitary soul; for Moses also "brings forward the people to a meeting with God," (Exodus 19:17) well knowing that he comes invisibly towards those souls who have a longing to meet with him.

Targum Onkelos Bereshit 21:23תרגום אונקלוס בראשית כ״א:כ״ג

and now swear to me here, by the Word of the Lord, that thou wilt not be false with me, nor with my son, nor with my son's son; and that according to the good which I have done to thee thou wilt do with me and with the land in which thou art a sojourner.

וּכְעַן קַיֵּים לִי בְּמֵימְרָא דַּייָ הָכָא דְּלָא תְּשַׁקַּר בִּי וּבִבְרִי וּבְבַר בְּרִי כְּטֵיבוּתָא דַּעֲבַדִית עִמָּךְ תַּעֲבֵיד עִמִּי וְעִם אַרְעָא דְּאִתּוֹתַבְתְּ בַּהּ.

Mishna Demai 2:2משנה דמאי ב׳:ב׳

One who takes it on himself to be trustworthy must tithe that which he eats, and that which he sells, and that which he buys, and he may not stay as a guest of an Am HaAretz [one who is lax in observing tithes and purity laws]. Rabbi Yehudah says, “Even if he is a guest of an Am HaAretz, he is trustworthy.” They said to him, “[If] for his own consumption he is not trustworthy, how can he be trustworthy with that which belongs to another?”

הַמְקַבֵּל עָלָיו לִהְיוֹת נֶאֱמָן, מְעַשֵּׂר אֶת שֶׁהוּא אוֹכֵל, וְאֶת שֶׁהוּא מוֹכֵר, וְאֶת שֶׁהוּא לוֹקֵחַ, וְאֵינוֹ מִתְאָרֵחַ אֵצֶל עַם הָאָרֶץ. רַבִּי יְהוּדָה אוֹמֵר, אַף הַמִּתְאָרֵחַ אֵצֶל עַם הָאָרֶץ נֶאֱמָן. אָמְרוּ לוֹ, עַל עַצְמוֹ אֵינוֹ נֶאֱמָן, כֵּיצַד יְהֵא נֶאֱמָן עַל שֶׁל אֲחֵרִים.

Mishna Demai 3:6משנה דמאי ג׳:ו׳

משנה טהרות

הַנּוֹתֵן לַחֲמוֹתוֹ, מְעַשֵּׂר אֶת שֶׁהוּא נוֹתֵן לָהּ, וְאֶת שֶׁהוּא נוֹטֵל מִמֶּנָּה, מִפְּנֵי שֶׁהִיא חֲשׁוּדָה לַחֲלֹף אֶת הַמִּתְקַלְקֵל. אָמַר רַבִּי יְהוּדָה, רוֹצָה הִיא בְתַקָּנַת בִּתָּהּ וּבוֹשָׁה מֵחֲתָנָהּ. מוֹדֶה רַבִּי יְהוּדָה בְּנוֹתֵן לַחֲמוֹתוֹ שְׁבִיעִית, שֶׁאֵינָהּ חֲשׁוּדָה לְהַחֲלִיף לְהַאֲכִיל אֶת בִּתָּהּ שְׁבִיעִית.

Mishna Maaser Sheni 1:5משנה מעשר שני א׳:ה׳

If one buys water, salt, fruits still attached to the ground, or fruits that cannot make the journey to Jerusalem, he did not buy Ma'aser. If one buys fruits unintentionally, the money is to be returned to its place [original owner]. Intentionally, they are to be brought up [on a pilgrimage] and eaten in the place [Jerusalem]. And if there is no Temple, they are to [be left to] rot.

הַלּוֹקֵחַ מַיִם, וּמֶלַח, וּפֵרוֹת הַמְחֻבָּרִים לַקַּרְקַע, אוֹ פֵרוֹת שֶׁאֵינָן יְכוֹלִין לְהַגִּיעַ לִירוּשָׁלַיִם, לֹא קָנָה מַעֲשֵׂר. הַלּוֹקֵחַ פֵּרוֹת, שׁוֹגֵג, יַחְזְרוּ דָמִים לִמְקוֹמָן. מֵזִיד, יָעֳלוּ וְיֵאָכְלוּ בַמָּקוֹם. וְאִם אֵין מִקְדָּשׁ, יֵרַקְּבוּ.

Mishna Pesachim 3:7משנה פסחים ג׳:ז׳

One who is traveling on the eve of Passover to slaughter his Paschal lamb, to circumcise his son, or to eat a betrothal feast in his father-in-law’s house, and he remembers that he has leavened bread in his house, if he is able to return to his house and remove the leaven and afterward return to the mitzva toward which he was traveling, he should return home and remove his leaven. But if there is not enough time for him to go home and remove the leaven, and still complete the mitzva that he already began, he should nullify it in his heart, as by Torah law this is sufficient. If one was traveling to save Jews from an attack by gentiles, from a flooding river, from bandits, from a fire, or from a collapsed building, he should not even attempt to return, and instead he should nullify the leaven in his heart. This applies even if he could remove his leaven and still return to his previous activity. If he went to establish his Shabbat residence in order to adjust his Shabbat limit for an optional purpose, rather than in order to fulfill a commandment, he should return immediately to remove his leaven.

הַהוֹלֵךְ לִשְׁחֹט אֶת פִּסְחוֹ, וְלָמוּל אֶת בְּנוֹ, וְלֶאֱכֹל סְעֻדַּת אֵרוּסִין בְּבֵית חָמִיו, וְנִזְכַּר שֶׁיֶּשׁ לוֹ חָמֵץ בְּתוֹךְ בֵּיתוֹ, אִם יָכוֹל לַחֲזֹר וּלְבַעֵר וְלַחֲזֹר לְמִצְוָתוֹ, יַחֲזֹר וִיבַעֵר. וְאִם לָאו, מְבַטְּלוֹ בְלִבּוֹ. לְהַצִּיל מִן הַנָּכְרִים, וּמִן הַנָּהָר, וּמִן הַלִּסְטִים, וּמִן הַדְּלֵקָה, וּמִן הַמַּפֹּלֶת, יְבַטֵּל בְּלִבּוֹ. וְלִשְׁבֹּת שְׁבִיתַת הָרְשׁוּת, יַחֲזֹר מִיָּד.

Mishna Yevamot 1:1משנה יבמות א׳:א׳

The Torah law obligating a man whose brother died without children [yavam] to marry his deceased brother’s widow [yevama] or to free her from her levirate bonds through the act of ḥalitza applies only when it is permitted for the widow to marry her surviving brother-in-law. However, in cases where the yevama is forbidden to her yavam due to her status as a close family relative, the mitzva of levirate marriage is not applicable, and she is exempt from both levirate marriage and ḥalitza. The Sages further taught that the exemption of a yevama from levirate marriage also exempts her rival wife. In other words, if the deceased brother had two wives, each a so-called rival of the other, and only one wife is a relative of the surviving brother, then the rival wife is also exempt from both levirate marriage and ḥalitza. Moreover, if that same rival wife entered into levirate marriage with a different brother of the deceased, one to whom she is not forbidden, then were this third brother also to die childless, so that the obligation of levirate marriage would again be incurred by the second brother, not only is the forbidden rival wife exempt from levirate marriage and ḥalitza, her new rival wives from her second marriage are also exempt. That is to say, any other wife of the third brother is exempt from the mitzva of levirate marriage, as she is the rival wife of that first rival wife, who was exempted from levirate marriage following her first husband’s death due the exemption of her original rival wife. The same principle applies if that second rival wife subsequently enters into levirate marriage with another permitted brother, and so on. In summary, every widow who is exempt from marrying her brother-in-law due to her status as rival wife of a forbidden relative is treated as a forbidden relative herself and is therefore exempt from both ḥalitza and levirate marriage and causes exemption for future rival wives as well. The mishna describes various cases that invoke the principles above. Fifteen categories of women constitute familial relations that are forbidden as incestuous, and consequently, these women exempt their rival wives and the rival wives of their rival wives from ḥalitza and from levirate marriage forever, i.e., they also exempt rival wives of rival wives of rival wives, and so on. And these women are: The daughter of the yavam, i.e., the deceased brother had married a daughter of his brother, which means that when he died childless, his brother’s own daughter came before her father for levirate marriage, and therefore she is exempt. And the same applies if the deceased brother’s widow is the daughter of the daughter of the yavam, or if she is the daughter of his son, or the daughter of his wife. And similarly, if the yevama is the daughter of the son of the wife of her yavam or the daughter of his wife’s daughter, or if she is the mother-in-law of her yavam, or his mother-in-law’s mother, or his father-in-law’s mother, then she is exempt from ḥalitza and levirate marriage. The mishna continues its list of close relatives. If the yevama is the maternal half sister of the yavam, or if she is the sister of his mother, or his wife’s sister, then she is exempt from both ḥalitza and levirate marriage Or if she was the wife of his maternal half brother, and after this brother died or divorced his wife, she married another of his father’s brothers, who was not her relative, and this brother died, she is exempt. In this case, the obligation to enter into levirate marriage should be incurred by the surviving brother, but since she was previously the wife of his maternal brother, she is exempt. And the same applies to the wife of a brother with whom he did not coexist, i.e., the wife of a man who died before his brother was born. As will be explained, the obligation of levirate marriage does not apply to the yavam in this case. Since levirate marriage does not apply to him, the yevama remains forbidden to him as his brother’s wife. And the last case is if one’s yevama had previously been his daughter-in-law, and after his son had died one’s brother married her, before he too passed away. These fifteen women exempt their rival wives and the rival wives of their rival wives from ḥalitza and levirate marriage forever. And with regard to all of these women listed as prohibited relations, these halakhot apply only if they were married to the deceased brother until the time of his death. However, this is not the case if they died during the deceased brother’s lifetime, or if they refused their husbands when they were minors. This refusal is referring to the decree of the Sages that a girl under the age of twelve whose father is no longer alive may be married off by her mother or brothers. However, this marriage is not final, as she can terminate it by performing an act of refusal, i.e., by declaring, while still a minor, that she does not desire this marriage. In this case, the marriage is annulled retroactively and she is considered as though she were never married at all. Or if those women were divorced by their husband, the deceased brother, or were found to be a sexually underdeveloped woman [aylonit], i.e., a woman who is so underdeveloped that she is not considered a woman in the full sense, these halakhot do not apply. Her marriage is considered a mistaken marriage and is null and void. In all these cases their rival wives are permitted, as the exemption for rival wives of forbidden relatives applies only when the forbidden relative was the brother’s wife at the time of his death, when the halakhot of levirate marriage came into effect. And the mishna comments that the language of this principle is imprecise, as you cannot say with regard to his mother-in-law and with regard to his mother-in-law’s mother and with regard to his father-in-law’s mother that they were found to be an aylonit, as an aylonit is sterile and therefore cannot become a mother or a mother-in-law. Nor is the mishna precise when it states: Or refused, as refusal applies only to minors, who cannot give birth.

חֲמֵשׁ עֶשְׂרֵה נָשִׁים פּוֹטְרוֹת צָרוֹתֵיהֶן וְצָרוֹת צָרוֹתֵיהֶן מִן הַחֲלִיצָה וּמִן הַיִּבּוּם עַד סוֹף הָעוֹלָם. וְאֵלּוּ הֵן, בִּתּוֹ, וּבַת בִּתּוֹ, וּבַת בְּנוֹ, בַּת אִשְׁתּוֹ, וּבַת בְּנָהּ, וּבַת בִּתָּהּ, חֲמוֹתוֹ וְאֵם חֲמוֹתוֹ, וְאֵם חָמִיו, אֲחוֹתוֹ מֵאִמּוֹ, וַאֲחוֹת אִמּוֹ, וַאֲחוֹת אִשְׁתּוֹ, וְאֵשֶׁת אָחִיו מֵאִמּוֹ, וְאֵשֶׁת אָחִיו שֶׁלֹּא הָיָה בְעוֹלָמוֹ, וְכַלָּתוֹ, הֲרֵי אֵלּוּ פּוֹטְרוֹת צָרוֹתֵיהֶן וְצָרוֹת צָרוֹתֵיהֶן מִן הַחֲלִיצָה וּמִן הַיִּבּוּם עַד סוֹף הָעוֹלָם. וְכֻלָּן אִם מֵתוּ, אוֹ מֵאֲנוּ, אוֹ נִתְגָּרְשׁוּ, אוֹ שֶׁנִּמְצְאוּ אַיְלוֹנִיּוֹת, צָרוֹתֵיהֶן מֻתָּרוֹת. וְאִי אַתָּה יָכוֹל לוֹמַר בַּחֲמוֹתוֹ וּבְאֵם חֲמוֹתוֹ וּבְאֵם חָמִיו שֶׁנִּמְצְאוּ אַיְלוֹנִיּוֹת אוֹ שֶּׁמֵּאֵנוּ.

Mishna Ketubot 1:5משנה כתובות א׳:ה׳

A man who eats at the house of his father-in-law in Judea after betrothal and with-out witnesses to attest to the fact that he was not alone with his betrothed is unable to make a claim concerning virginity after marriage because in accordance with the custom in Judea, the assumption is that he secluded himself with her, and the concern is that it was he who engaged in intercourse with her. For both a widow who is an Israelite woman and a widow who is the daughter of priests, her marriage contract is one hundred dinars. A court of priests would collect a marriage contract of four hundred dinars for a virgin daughter of a priest, twice the sum of the standard marriage contract for a virgin, and the Sages did not reprimand them.

הָאוֹכֵל אֵצֶל חָמִיו בִּיהוּדָה שֶׁלֹּא בְעֵדִים, אֵינוֹ יָכוֹל לִטְעֹן טַעֲנַת בְּתוּלִים, מִפְּנֵי שֶׁמִּתְיַחֵד עִמָּהּ. אַחַת אַלְמְנַת יִשְׂרָאֵל וְאַחַת אַלְמְנַת כֹּהֵן, כְּתֻבָּתָן מָנֶה. בֵּית דִּין שֶׁל כֹּהֲנִים הָיוּ גוֹבִין לַבְּתוּלָה אַרְבַּע מֵאוֹת זוּז, וְלֹא מִחוּ בְיָדָם חֲכָמִים.

Mishna Kiddushin 4:5משנה קידושין ד׳:ה׳

With regard to these investigations, one need not investigate from the altar and above. If his ancestors included a priest who served at the altar, one checks no further, as the court would have investigated his lineage before allowing him to participate in the Temple service. Nor do they check from the platform, used by Levites for singing in the Temple, and above, nor from the Sanhedrin and above, since only one whose lineage has been examined and who was found to be fit can be appointed to the Sanhedrin. And similarly, anyone whose ancestors held public posts, and anyone whose ancestors were charity collectors, may marry into the priesthood, and there is no need to investigate their lineage, since no one of flawed lineage would be appointed to those positions. Rabbi Yosei says: Even the descendants of one who had signed as a witness in the old court [ba’arki] of Tzippori do not need to have their lineage investigated. Rabbi Ḥanina ben Antigonus says: Even the descendants of one who was written in the army list [be’isteratya] of the Jewish king do not need to have their lineage investigated.

אֵין בּוֹדְקִין לֹא מִן הַמִּזְבֵּחַ וּלְמַעְלָה, וְלֹא מִן הַדּוּכָן וּלְמַעְלָה, וְלֹא מִן סַנְהֶדְרִין וּלְמָעְלָה. וְכֹל שֶׁהֻחְזְקוּ אֲבוֹתָיו מִשּׁוֹטְרֵי הָרַבִּים וְגַבָּאֵי צְדָקָה, מַשִּׂיאִין לַכְּהֻנָּה וְאֵין צָרִיךְ לִבְדֹּק אַחֲרֵיהֶן. רַבִּי יוֹסֵי אוֹמֵר, אַף מִי שֶׁהָיָה חָתוּם עֵד בָּעַרְכֵי הַיְשָׁנָה שֶׁל צִפּוֹרִי. רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, אַף מִי שֶׁהָיָה מֻכְתָּב בְּאִסְטְרַטְיָא שֶׁל מֶלֶךְ.

Mishna Bava Metzia 5:3משנה בבא מציעא ה׳:ג׳

If one sold another a field and the buyer gave him some of the money, and the seller said to him: Whenever you wish, bring the outstanding money and take your field at that point, this is prohibited. If one lent money to another on the basis of the borrower’s field serving as a guarantee, and said to him: If you do not give me the money now and instead delay your payment from now until three years have passed, the field is mine, then after three years, the field is his. This is permitted even if the field is worth more than the amount of the loan. And this is what Baitos ben Zunin would do, with the consent of the Sages, when he lent money.

מָכַר לוֹ אֶת הַשָּׂדֶה, וְנָתַן לוֹ מִקְצָת דָּמִים, וְאָמַר לוֹ אֵימָתַי שֶׁתִּרְצֶה הָבֵא מָעוֹת וְטֹל אֶת שֶׁלְּךָ, אָסוּר. הִלְוָהוּ עַל שָׂדֵהוּ, וְאָמַר לוֹ, אִם אִי אַתָּה נוֹתֵן לִי מִכָּאן וְעַד שָׁלשׁ שָׁנִים הֲרֵי הִיא שֶׁלִּי, הֲרֵי הִיא שֶׁלּוֹ. וְכָךְ הָיָה בַּיְתוֹס בֶּן זוֹנִין עוֹשֶׂה עַל פִּי חֲכָמִים.

Mishna Bava Metzia 5:9משנה בבא מציעא ה׳:ט׳

A person may not say to another: Lend me a kor of wheat and I will give it back to you at the time the wheat is brought to the granary, as the wheat may increase in value, which would mean that when he gives him back a kor of wheat at the time the wheat is brought to the granary it is worth more than the value of the loan, and he therefore will have paid interest. But he may say to him: Lend me a kor of wheat for a short period of time, e.g., until my son comes or until I find the key, as there is no concern about a change in price during such a short interval of time. And Hillel prohibits the practice even in this case. And Hillel would similarly say: A woman may not lend a loaf of bread to another unless she establishes its monetary value, lest the wheat appreciate in value before she returns it, and they will therefore have come to transgress the prohibition of interest.

לֹא יֹאמַר אָדָם לַחֲבֵרוֹ, הַלְוֵינִי כוֹר חִטִּין וַאֲנִי אֶתֵּן לְךָ לַגֹּרֶן. אֲבָל אוֹמֵר לוֹ, הַלְוֵינִי עַד שֶׁיָּבֹא בְנִי, אוֹ עַד שֶׁאֶמְצָא מַפְתֵּחַ. וְהִלֵּל אוֹסֵר. וְכֵן הָיָה הִלֵּל אוֹמֵר, לֹא תַלְוֶה אִשָּׁה כִּכָּר לַחֲבֶרְתָּהּ עַד שֶׁתַּעֲשֶׂנּוּ דָמִים, שֶׁמָּא יוֹקִירוּ חִטִּים, וְנִמְצְאוּ בָאוֹת לִידֵי רִבִּית.

Mishna Bava Batra 2:7משנה בבא בתרא ב׳:ז׳

One must distance a tree twenty-five cubits from the city, and in the cases of a carob tree and of a sycamore tree, which have a great many branches, they must be distanced fifty cubits. Abba Shaul says: Every barren tree must be distanced fifty cubits. And if the city preceded the tree, as one later planted the tree alongside the city, he cuts down the tree, and the city does not give money to the tree’s owner in compensation. And if the tree preceded the city, which expanded after one planted the tree until it reached the tree, he cuts down the tree and the city gives money to its owner. If it is uncertain whether this one was first or that one was first, he cuts down the tree and the city does not give money.

מַרְחִיקִין אֶת הָאִילָן מִן הָעִיר עֶשְׂרִים וְחָמֵשׁ אַמָּה, וּבְחָרוּב וּבְשִׁקְמָה חֲמִשִּׁים אַמָּה. אַבָּא שָׁאוּל אוֹמֵר, כָּל אִילַן סְרָק, חֲמִשִּׁים אַמָּה. אִם הָעִיר קָדְמָה, קוֹצֵץ וְאֵינוֹ נוֹתֵן דָּמִים. וְאִם הָאִילָן קָדַם, קוֹצֵץ וְנוֹתֵן דָּמִים. סָפֵק זֶה קָדַם, סָפֵק זֶה קָדַם, קוֹצֵץ וְאֵינוֹ נוֹתֵן דָּמִים.

Mishna Horayot 3:8משנה הוריות ג׳:ח׳

A priest precedes a Levite. A Levite precedes an Israelite. An Israelite precedes a son born from an incestuous or adulterous relationship [mamzer], and a mamzer precedes a Gibeonite, and a Gibeonite precedes a convert, and a convert precedes an emancipated slave. When do these halakhot of precedence take effect? In circumstances when they are all equal in terms of wisdom. But if there were a mamzer who is a Torah scholar and a High Priest who is an ignoramus, a mamzer who is a Torah scholar precedes a High Priest who is an ignoramus, as Torah wisdom surpasses all else.

כֹּהֵן קוֹדֵם לְלֵוִי, לֵוִי לְיִשְׂרָאֵל, יִשְׂרָאֵל לְמַמְזֵר, וּמַמְזֵר לְנָתִין, וְנָתִין לְגֵר, וְגֵר לְעֶבֶד מְשֻׁחְרָר. אֵימָתַי, בִּזְמַן שֶׁכֻּלָּן שָׁוִין. אֲבָל אִם הָיָה מַמְזֵר תַּלְמִיד חָכָם וְכֹהֵן גָּדוֹל עַם הָאָרֶץ, מַמְזֵר תַּלְמִיד חָכָם קוֹדֵם לְכֹהֵן גָּדוֹל עַם הָאָרֶץ.

Mishna Tahorot 7:1משנה טהרות ז׳:א׳

A potter who left his pots and went down to drink, the inner pots are pure but the outer ones [those facing the road or public domain] are impure. Rabbi Yose says: to which cases does this apply? To unbound ones; but if they are tied together, everything is pure. One who gives over his [house] key to an am ha'aretz [a non-learned person, assumed to be impure], the house is pure, because he only gave over to him [the rights of] the guarding of the key.

הַקַּדָּר שֶׁהִנִּיחַ אֶת קְדֵרוֹתָיו וְיָרַד לִשְׁתּוֹת, הַפְּנִימִיּוֹת טְהוֹרוֹת, וְהַחִיצוֹנוֹת טְמֵאוֹת. אָמַר רַבִּי יוֹסֵי, בַּמֶּה דְבָרִים אֲמוּרִים, בְּמֻתָּרוֹת. אֲבָל בַּאֲגוּדוֹת, הַכֹּל טָהוֹר. הַמּוֹסֵר מַפְתְּחוֹ לְעַם הָאָרֶץ, הַבַּיִת טָהוֹר, שֶׁלֹּא מָסַר לוֹ אֶלָּא שְׁמִירַת הַמַּפְתֵּחַ.

Sifra Vayikra 16:32ספרא ויקרא ט״ז:ל״ב

מְנַיִן שֶׁכַּשֵּׁם שֶׁמַּתְקִינִים לוֹ כֹּהֵן אַחֵר תַּחְתָּיו, שֶׁמָּא יְאָרַע בּוֹ פְסוּל, כָּךְ מְקַדְּשִׁין לוֹ אִשָּׁה אַחֶרֶת עַל תְּנַי, שֶׁמָּא יְאָרַע דָּבָר בְּאִשְׁתּוֹ? תִּלְמֹד לוֹמַר ״וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ״ (ויקרא ט״ז:י״ז), הִיא אִשְׁתּוֹ. דִּבְרֵי רַבִּי יְהוּדָה. אָמַר לוֹ רַבִּי יוֹסֵה: אִם כֵּן, אֵין לַדָּבָר סוֹף.

Bavli Berakhot 26bבבלי ברכות כ״ו:

Jacob instituted the evening prayer, as it is stated: “And he encountered [vayifga] the place and he slept there for the sun had set” (Genesis 28:11). The word encounter means nothing other than prayer, as it is stated when God spoke to Jeremiah: “And you, do not pray on behalf of this nation and do not raise on their behalf song and prayer, and do not encounter [tifga] Me for I do not hear you” (Jeremiah 7:16).

יַעֲקֹב תִּקֵּן תְּפִלַּת עַרְבִית, שֶׁנֶּאֱמַר: {בראשית כ״ח:י״א} וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם. וְאֵין פְּגִיעָה אֵלָּא תְּפִלָּה, שֶׁנֶּאֱמַר: {ירמיהו ז׳:ט״ז} וְאַתָּה אַל תִּתְפַּלֵּל בְּעַד הָעַם הַזֶּה, וְאַל תִּשָּׂא בַעֲדָם רִנָּה וּתְפִלָּה, וְאַל תִּפְגַּע בִּי.

Bavli Shabbat 156bבבלי שבת קנ״ו:

Is it because Jupiter is situated in the west that you cannot have children? I will restore it and establish it in the east. And that is the meaning of that which is written with regard to Abraham: “Who has raised up one from the east, he will call justice [tzedek] to his steps [leraglo]. He gives nations before him, and makes him rule over kings; his sword makes them as the dust, his bow as the driven stubble” (Isaiah 41:2). God established Jupiter [tzedek] in the east on behalf of [leraglo] Abraham. And from that which transpired to Shmuel, one can also conclude that there is no constellation for the Jewish people. The Gemara relates that Shmuel and the gentile sage Ablet were sitting, and they saw these people were going to the lake. Ablet said to Shmuel: This person will go and he will not return, because a snake will bite him and he will die. Shmuel said to him: If he is a Jew, he will go and come back. As they were sitting for a while, the person they discussed went away and then returned. Ablet stood up, threw down the person’s burden, and inside he found a snake cut and cast in two pieces. Shmuel said to him: What did you do to merit being saved from death? The person said to him: Every day we all take bread together and eat from the bread. Today, there was one of us who did not have bread, and when it came time to gather the bread, he was embarrassed because he did not have any to give. I said to the others: I will go and take the bread. When I came to the person who did not have bread, I rendered myself as one who was taking from him so that he would not be embarrassed. Shmuel said to him: You performed a mitzva. Shmuel went out and taught based on this incident that even though it is written: “And charity will save from death” (Proverbs 10:2), it does not only mean that it will save a person from an unusual death but even from death itself. And from that which transpired to Rabbi Akiva as well it can be derived that there is no constellation for the Jewish people, as Rabbi Akiva had a daughter, and Chaldean astrologers told him that on the same day that she enters the wedding canopy, a snake will bite her and she will die. She was very worried about this. On that day, her wedding day, she took the ornamental pin from her hair and stuck it into a hole in the wall for safekeeping, and it happened that it entered directly into the eye of the snake. In the morning, when she took the pin, the snake was pulled and came out with it. Her father Rabbi Akiva said to her: What did you do to merit being saved from the snake? She told him: In the evening a poor person came and knocked on the door, and everyone was preoccupied with the feast and nobody heard him. I stood and took the portion that you had given me and gave it to him. Rabbi Akiva said to her: You performed a mitzva, and you were saved in its merit. Rabbi Akiva went out and taught based on this incident that even though it is written: “And charity will save from death” (Proverbs 10:2), it does not mean that it will save a person only from an unusual death, but even from death itself. And from that which transpired to Rav Naḥman bar Yitzḥak as well it can be derived that there is no constellation for the Jewish people, As Chaldean astrologers told Rav Naḥman bar Yitzḥak’s mother: Your son will be a thief. She did not allow him to uncover his head. She said to her son: Cover your head so that the fear of Heaven will be upon you, and pray for Divine mercy. He did not know why she said this to him. One day he was sitting and studying beneath a palm tree that did not belong to him, and the cloak fell off of his head. He lifted his eyes and saw the palm tree. He was overcome by impulse and he climbed up and detached a bunch of dates with his teeth. Apparently, he had an inborn inclination to steal, but was able to overcome that inclination with proper education and prayer. MISHNA: One may cut the pumpkins before an animal on Shabbat, as long as they were picked prior to Shabbat. And likewise one may cut an animal carcass before the dogs on Shabbat. Rabbi Yehuda says: If it was not already a carcass, i.e., it was not dead, prior to Shabbat, it is prohibited to cut it or even move it on Shabbat because it is not prepared for use on Shabbat. GEMARA: A dispute between the amora’im with regard to the prohibition of set-aside on Shabbat was stated. Ayin, reish, lamed, shin, ḥet, zayin is a mnemonic for the names of the amora’im who stated the following halakhot. Ulla said: The halakha is in accordance with the opinion of Rabbi Yehuda, who holds that there is a prohibition of set-aside on Shabbat. And Shmuel said: The halakha is in accordance with the opinion of Rabbi Shimon. And Rav also holds that the halakha is in accordance with the opinion of Rabbi Yehuda. From where is it ascertained that this is Rav’s opinion? From that which was taught with regard to the mats that are on ships; Rav prohibited moving them on Shabbat due to the prohibition of set-aside, and Shmuel permitted moving them. And Levi also holds that the halakha is in accordance with the opinion of Rabbi Yehuda, as can be seen from his practice when they would bring a slaughtered animal with regard to which there was concern that it was an animal with a condition that will cause it to die within twelve months [tereifa], before Levi on a Festival. He would examine it only when he was sitting near a garbage dump, as he said: Perhaps it would not be determined to be kosher and it would not be suited even for dogs, and then it would be prohibited to move the carcass. Apparently, he holds that it is prohibited to move a carcass that was not prepared for use before Shabbat. And Shmuel said: The halakha is in accordance with the opinion of Rabbi Shimon, who holds that the prohibition of set-aside does not apply on Shabbat. And Ze’eiri also holds that the halakha is in accordance with the opinion of Rabbi Shimon, as we learned in a mishna: With regard to an animal that died on Shabbat, one may not move it from its place on Shabbat. And Ze’eiri explained: This prohibition only applies to a consecrated animal, as consecrated items may not be fed to dogs in deference to their sanctity; therefore, it is set-aside and may not be moved on Shabbat. However, in the case of a non-sacred animal, one may well move it and use it because it does not have set-aside status. And Rabbi Yoḥanan also said that the halakha is in accordance with the opinion of Rabbi Shimon. The Gemara asks: And did Rabbi Yoḥanan really say that? Didn’t Rabbi Yoḥanan say: The halakha is in accordance with an unattributed mishna, and we learned in a mishna:

דקאי צדק במערב מהדרנא ומוקמינא ליה במזרח והיינו דכתיב {ישעיהו מ״א:ב׳} מי העיר ממזרח צדק יקראהו לרגלו. ומדשמואל נמי אין מזל לישראל דשמואל ואבלט הוו יתבי והוו קאזלי הנך אינשי לאגמא א״ל אבלט לשמואל האי גברא אזיל ולא אתי טריק ליה חיויא ומיית א״ל שמואל אי בר ישראל הוא אזיל ואתי אדיתבי אזיל ואתי. קם אבלט שדיה לטוניה אשכח ביה חיויא דפסיק ושדי בתרתי גובי א״ל שמואל מאי עבדת א״ל כל יומא הוה מרמינן ריפתא בהדי הדדי ואכלינן האידנא הוה איכא חד מינן דלא הוה ליה ריפתא הוה קא מיכסף אמינא להו אנא קאימנא וארמינא כי מטאי לגביה שואי נפשאי כמאן דשקילי מיניה כי היכי דלא ליכסיף א״ל מצוה עבדת נפק שמואל ודרש {משלי י׳:ב׳} וצדקה תציל ממות ולא ממיתה משונה אלא ממיתה עצמה. ומדר״ע נמי אין מזל לישראל דר״ע הויא ליה ברתא אמרי ליה כלדאי ההוא יומא דעיילה לבי גננא טריק לה חיויא ומיתא הוה דאיגא אמילתא טובא ההוא יומא שקלתה למכבנתא דצתא בגודא איתרמי איתיב בעיניה דחיויא לצפרא כי קא שקלה לה הוה קא סריך ואתי חיויא בתרה. אמר לה אבוה מאי עבדת אמרה ליה בפניא אתא עניא קרא אבבא והוו טרידי כולי עלמא בסעודתא וליכא דשמעיה קאימנא שקלתי לריסתנאי דיהבית לי יהבתיה ניהליה אמר לה מצוה עבדת נפק ר״ע ודרש וצדקה תציל ממות ולא ממיתה משונה אלא ממיתה עצמה. ומדר״נ בר יצחק נמי אין מזל לישראל דאימיה דר״נ בר יצחק אמרי לה כלדאי בריך גנבא הוה לא שבקתיה גלויי רישיה אמרה ליה כסי רישיך כי היכי דתיהוו עלך אימתא דשמיא ובעי רחמי לא הוה ידע אמאי קאמרה ליה יומא חד יתיב קא גריס תותי דיקלא נפל גלימא מעילויה רישיה דלי עיניה חזא לדיקלא אלמיה יצריה סליק פסקיה לקיבורא בשיניה.<dots>:</dots> מתני׳: מחתכין את הדלועין לפני הבהמה ואת הנבלה לפני הכלבים רבי יהודה אומר אם לא היתה נבלה מערב שבת אסורה לפי שאינה מן המוכן.<dots>:</dots> גמ׳: איתמר (ער״ל שח״ז סימן) אמר עולא הלכה כרבי יהודה (ושמואל אמר הלכה כר״ש). ואף רב סבר הלכה כרבי יהודה מדכרכי דזוזי דרב אסר ושמואל שרי ואף לוי סבר הלכה כרבי יהודה כי הא דלוי כי הוו מייתי טריפתא לקמיה ביומא טבא לא הוה חזי לה אלא כי יתיב אקילקליתא דאמר דילמא לא מתכשרא ואפילו לכלבים לא חזיא. ושמואל אמר הלכה כרבי שמעון ואף זעירי סבר הלכה כר״ש דתנן בהמה שמתה לא יזיזנה ממקומה ותרגמא זעירי בבהמת קדשים אבל בחולין שפיר דמי ואף רבי יוחנן אמר הלכה כר״ש ומי א״ר יוחנן הכי והא א״ר יוחנן הלכה כסתם משנה ותנן

Bavli Sotah 12bבבלי סוטה י״ב:

The verse concludes: “And she sent amatah to take it” (Exodus 2:5). Rabbi Yehuda and Rabbi Neḥemya disagree as to the definition of the word “amatah.” One says that it means her arm, and one says that it means her maidservant. The Gemara explains: The one who says that it means her arm explained it in this manner, as it is written “amatah,” which denotes her forearm. And the one who says that it means her maidservant explained it in this manner because it does not explicitly write the more common term: Her hand [yadah]. Therefore, he understands that this is the alternative term for a maidservant, ama. The Gemara asks: And according to the one who says that it means her maidservant, didn’t you say earlier: Gabriel came and beat them to the ground and the maidservants died, so how could Pharaoh’s daughter send her? The Gemara answers: It must be that Gabriel left her one maidservant, as it is not proper that a princess should stand alone. The Gemara asks: And according to the one who says that it means her hand, let the Torah write explicitly: Her hand [yadah]. Why use the more unusual term amatah? The Gemara answers: This verse teaches us that her arm extended [ishtarbav] many cubits. As the Master said in another context: And similarly you find with regard to the hand of Pharaoh’s daughter that it extended, and similarly you find with regard to the teeth of evildoers, as it is written: “You have broken [shibbarta] the teeth of the wicked” (Psalms 3:8), and Reish Lakish said: Do not read the word as shibbarta, rather read it as sheribbavta, you have extended.

ותשלח את אמתה ותקחה ר׳ יהודה ור׳ נחמיה חד אמר ידה וחד אמר שפחתה מ״ד ידה דכתיב אמתה ומ״ד שפחתה מדלא כתיב ידה. ולמ״ד שפחתה הא אמרת בא גבריאל וחבטן בקרקע דשייר לה חדא דלאו אורחא דבת מלכא למיקם לחודה. ולמאן דאמר ידה ליכתוב ידה הא קמ״ל דאישתרבב אישתרבובי דאמר מר וכן אתה מוצא באמתה של בת פרעה וכן אתה מוצא בשיני רשעים דכתיב {תהלים ג׳:ח׳} שני רשעים שברת ואמר ריש לקיש אל תיקרי שברת אלא שריבבתה.

Bereshit Rabbah 68:9בראשית רבה ס״ח:ט׳

וַיִּפְגַע בַּמָּקוֹם (בראשית כ״ח:י״א), רַב הוּנָא בְּשֵׁם רַבִּי אַמֵּי אָמַר מִפְּנֵי מָה מְכַנִּין שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְקוֹרְאִין אוֹתוֹ מָקוֹם, שֶׁהוּא מְקוֹמוֹ שֶׁל עוֹלָם וְאֵין עוֹלָמוֹ מְקוֹמוֹ, מִן מַה דִּכְתִיב (שמות ל״ג:כ״א): הִנֵּה מָקוֹם אִתִּי, הֱוֵי הַקָּדוֹשׁ בָּרוּךְ הוּא מְקוֹמוֹ שֶׁל עוֹלָם וְאֵין עוֹלָמוֹ מְקוֹמוֹ.

Targum Yonatan Yeshayahu 14:22תרגום יונתן ישעיהו י״ד:כ״ב

וְאִתְגְלֵי לְאִתְפְּרָעָא מִנְהוֹן אֲמַר יְיָ צְבָאוֹת וֶאֱשֵׁיצֵי לְבָבֶל שׁוּם וּשְׁאָר בַּר וּבַר בַּר אֲמַר יְיָ.

Pirkei DeRabbi Eliezer 35פרקי דרבי אליעזר ל״ה

טוב אחרית דבר מראשיתו הברכות הראשונות שברך יצחק ליעקב על טללי שמים ועל דגן הארץ שנ׳ ויתן לך האלהים מטל השמים הברכות האחרונות ברכות יסוד עולם ואין בהם סוף ויצאו מים חיים מירושלם היא הבאר שעתידה לעלות בירושלם ולהשקות את כל סביבותיה ועל שמצאו אותם פעמים רבות קראו אותה שבעה שנ׳ ויקרא אותה שבעה על שם הבאר נקראת העיר באר שבע בן שבעים ושבע שנה היה יעקב בצאתו מבית אביו והיתה הבאר מהלכת לפניו מבאר שבע עד הר המוריה מהלך שני ימים והגיע לחצי היום ופגע הב״ה בו שנ׳ ויפגעו בו מלאכי אלהים וכתיב ויפגע במקום ולא נקרא שמו של הב״ה מקום שבכל מקום שהצדיקים ש״ם הולכים שם הוא נמצא עמהם שנ׳ בכ״מ ועוד שהוא מעמיד כל העולם בכחו והוא מקומו של עולם וישא יעקב רגליו ואומר ויצא יעקב והאל הקדוש נקדש בצדקה ענו העליונים ואמרו ברוך אתה ה׳ האל הקדוש.

Lekach Tov Esther 4:14לקח טוב אסתר ד׳:י״ד

כי אם החרש תחרישי – לומר שלום עליך נפשי, ריוח והצלה יעמוד ליהודים ממקום אחר, למה לא נזכר השם במגלת אסתר, לפי שנכתבה במלכי מדי ופרס, ולא רצו להטיל בה השם הנכבד והנורא, וכתבו ממקום אחר: הגעת – תגיעי:

R. Yosef Kara Devarim 24:13-14ר׳ יוסף קרא דברים כ״ד:י״ג-י״ד

(יג-יד) ושכב בשמלתו וברכך ולך תהיה צדקה – ואם תאמר וכי מפני ברכה קלה של [הדיוט תהיה לך צדקה.] אל תאמר כן, אל תהי ברכה זו קלה בעיניך כי ברכה זו תהיה מקויימת לך דכת׳ [ולך תהיה צדקה לפני י״י] אלהיך – שיסכים הקב״ה על ברכתו שתהא מקויימת לך. וכן והאמין בה׳ ויח[שבה לו צדקה] שפתר׳ ויחשבה לו אברהם שהק׳ב׳ה׳ שיבטיח לו הבטחתו לתת לזרעו את הארץ. [וכן ולך תהיה צדקה] לפני י״י אלהיך, שיסכים הקב״ה על ברכתו, כמו ואברכך לפני י״י לפני מותי, שיסכ[ים הקב״ה על ברכתי. וכן] וישבע יהושע לפני י״י לאמר וגו׳, ובמקומו פירשתיו. וכן בכל כ׳ד׳ ספרים שתמ[צא צדקה, אינה לשון] נתינת מעות, אלא לשון צדק ומשפט. (כ״י בולוניה 469.1)

Rashbam Shemot 22:1רשב״ם שמות כ״ב:א׳

אם במחתרת IF THE THIEF IS SEIZED WHILE TUNNELING: and at night, then [we may reasonably conclude] that he is coming [willing] to kill or to be killed. Accordingly, אין לו דמים – THERE IS NO BLOODGUILT, i.e. there is no punishment required to make up for his loss of life. Rather, he who kills the thief is exonerated.

אם במחתרת – ובלילה או להרוג או ליהרג בא, לפיכך אין לו דמים – תשלומי דמים, אלא פטור ההורגו.

Ibn Ezra Kohelet 3:11אבן עזרא קהלת ג׳:י״א

EVERYTHING BEAUTIFUL IN ITS TIME. I recognized that God made everything beautiful in its time: death in old age and everything in its season in accordance with the plan laid out by supernal wisdom. The word olam (world) is not found in all of Scripture meaning anything but time and eternity. Compare, Elohei olam YHVH (Is. 40:28) which means, YHVH is the eternal God; or, YHVH is God from eternity. U-mi-tachat zero'ot olam (Deut. 33:27) is similarly to be rendered, and beneath are the eternal arms. The meaning of also He hath set the world (olam) in their heart is, people occupy themselves [with attaining wealth] as if they are going to live forever. Human beings do not understand the work of God from beginning to end because they are occupied [with attaining riches]. There are those who understand the word olam in our verse as it is used by the ancient Rabbis of blessed memory. It refers to the desires of this world.

את הכל – הכרתי שהכל עשה האלהים יפה בעתו – המות בעת הזוקן, וכל דבר בעתו על פי מתכונת החכמה העליונה. ומלת עולם בכל המקרא לא מצאנוה כי אם על זמן ונצח, וכן אלהי עולם י״י (ישעיהו מ׳:כ״ח), כמו אלהי נצח, או אלהי קדם (דברים ל״ג:כ״ז), וכן: ומתחת זרועות עולם (דברים ל״ג:כ״ז). וענין גם את העולם נתן בלבם – שבני אדם הם מתעסקים כאלו יחיו לעולם, ובעבור התעסקם לא יבינו מעשה האלהים, מראש ועד סוף. ויש מפרשים: כי זה העולם – כמו שהוא בלשון קדמונינו זכרם לברכה, והענין תאות העולם.

Ibn Ezra Bereshit First Commentary 28:11אבן עזרא בראשית פירוש ראשון כ״ח:י״א

ושב לבאר מה שפגע בדרך. ולא הלך ביום אחד, כי בדרך לן. וטעם פתח בי״ת במקום – דברי משה, והטעם: המקום הידוע היום. וכן אמר הושע: ושם ידבר עמנו (הושע י״ב:ה׳), כי הוא נתנבא על ירבעם בן יואש, והוא היה בבית אל, ואמר לשון רבים: בעדו ובעד עמוס. גם בספר עמוס מבואר (עמוס ז׳:י׳). ועל דרך הפשט: לא יתכן היות ויפגע – כמו: ואל תפגע בי (ירמיהו ז׳:ט״ז), כי לא מצאנו במקרא שנקרא השם מקום. ואל תשים לבך לדרש: רוח והצלה יעמוד ליהודים ממקום אחר (אסתר ד׳:י״ד), כי איננו השם כלל, ומלת ״אחר״ לעד. מאבני המקום – טעמו: ויקח אחת מאבני המקום. מראשתיו – לשון רבים, כמו: מרגלותיו (רות ג׳:ד׳,י״ד). והתמה מרב שמואל (רב שמואל בן חפני גאון בראשית מ״א:ט״ו-כ״ד), שערב חלומות בני אדם עם חלום נבואה.

Ibn Ezra Esther First Commentary Introductionאבן עזרא אסתר פירוש ראשון הקדמה

לשם י״י יאתה כל הגדולה, מאד הוא נעלה על כל תהילה. לאברהם בנו מאיר יצו עז, אשר הואיל לפרש המגילה. נאם אברהם הספרדי הנקרא בן עזרא: אין עזרה כי אם מהשם, החוקק חוקת עולם על לב המשכיל בהקיצו, גם בחלום ידבר בו, ובו יתמך בהחילי לעשות כל מעשה, גם יזכרנו תמיד טרם מוצאי פיו. והנה אין במגילה הזאת זכר השם והיא מספרי הקודש. ורבים השבו, כי הוא: ממקום אחר (אסתר ד׳:י״ד). וזה איננו נכון, כי לא נקרא השם מקום בכל ספרי הקודש, רק נקרא מעון, שהוא לעולם גבוה. וקדמונינו ז״ל קראוהו מקום, בעבור שכל מקום מלא כבודו. ועוד, מה טעם למלת ״אחר״. והנכון בעיני, שזאת המגלה חברה מרדכי, וזה טעם וישלח ספרים (אסתר ט׳:ל׳), וכולם משנה ספר אחד שהוא המגלה, כטעם פתשגן, והעתיקוה הפרסיים, ונכתבה בדברי הימים של מלכיהם. והם היו עובדי עבודה זרה, והיו כותבין תחת השם הנכבד והנורא שם תועבותם כאשר עשו הכותים, שכתבו תחת בראשית ברא אלהים – ברא אשימא. והנה כבוד השם שלא יזכרנו מרדכי במגילה.

Ibn Ezra Tehillim Second Commentary 66:7אבן עזרא תהלים פירוש שני ס״ו:ז׳

מושל – אין עולם בכל זמן בכל המקרא רק זמן ונצח. והטעם שהשם מושל לעולם, כמו מושל נצח ברוב גבורתו וממשלתו בגוים שהוא רואם. כי אין נכון להיות בי״ת בגבורתו כמו: משל בנו (שופטים ח׳:כ״ב), כי אין לו טעם. הנה הזכיר כי ממשלתו בים וביבשה, על כן לא ירומו הסוררים המורדים בו.

R. Yonah ibn Janach, Sefer HaShorashimר׳ יונה אבן ג׳נאח, ספר השרשים

הדלת והמם [דם] דם יחשב (ויקרא יז:ד) ארץ אל תכסי דמי (איוב טז:יח) מבא בדמים (ש"א כה:לג) קול דמי אחיך (בראשית ד:י) ידוע. וכמהו כי חתן דמים אתה לי (שמות ד:כה) ר"ל כי אתה חלל מת. אבל דמים לו (שמות כב:ב) אין לו דמים (שמות כב:א) אין לו [דם] (במדבר לה:כז) ענינם אצלי כפר כאלו אמר אין לו כפר והוא כמו דברי רבותינו (פסחים קיב:) אל תעמד על המקח בשעה שאין לך דמים ומן הענין הזה אצלי וייקר דמם בעיניו (תהלים עב:יד) כלומר ויכבד ערכם ושיאם בעיניו. משמע דמים (ישעיה לג:טו) ועם אנשי דמים חיי (תהלים כו:ט) והסירתי דמיו מפיו (זכריה ט:ז) ודמיו עליו יטש (הושע יב:ט) הכל ענין נבלות וכיעור ועברות. וענין ודמיו עליו יטש ונבלותו נגלתה עליו והוא פועל בלתי מתעבר כמו ויטש על המחנה כדרך יום כה (במדבר יא:לא) כלומר פשט.

Chizkuni Shemot 22:2חזקוני שמות כ״ב:ב׳

אם זרחה השמש עליו, "if the thief had remained in full view of his potential victim;" (and the owner had killed him) דמים לו, "he is guilty of bloodshed;" the intended victim of the thief, the owner of the house. If it had been clear to that owner that the intruder did not mean to kill but only to steal, and he overreacted by killing him, then he must make restitution. Unless he felt immediately threatened by the intruder and had reason to be so, killing him is a form of manslaughter. He (the thief) has to pay fourfold or five fold its value as the case may be seeing he has disposed of it. If the thief cannot repay the value of the stolen items plus the penalty imposed upon him, he will be sold in order that the owner can be compensated. חיים שנים ישלם, if the animal in question is still alive and well, he will pay twice its value. (including the live animal)

אם זרחה השמש עליו – שיצא מן המחתרת לאויר העולם למקום זריחת השמש. דמים לו – יש לו לגנב על ההורגו תביעת תשלומי שפיכות דמים מאחר שלא נמצא מוחזק במחתרת עצמה שהרי לא הותר להרגו רק בשעת חימום כגון במחתרת. שלם ישלם – תשלומי ד׳ וה׳.

Ralbag Shemot Beur HaMilot 1:11רלב״ג שמות ביאור המילות א׳:י״א

שרי מסים – שרים שהיו מכריחים אותם לתת מס למלך. למען ענֹתו בסבלֹתם – למען ענות אותם בעוצם המשא שהיו מעמיסים עליהם. ואחשוב שזה המס היה בתחילת הענין שהיו נותנין דבר קצוב למלך שנה בשנה, או חודש בחודש, או יום ביום — והוא היותר נכון — ואשר לא היה יכול לפרוע המס - היה נפרע המלך ממנו בשיעבוד לו בבנין. ולזה תמצא שקצת ישראל לא היו עושים זאת העבודה. ערי מסכנות – הם ערים לשים שם אוצרות המלך. ו׳מסכנות׳ הם אוצרות, ושומר האוצר נקרא ׳סוכן׳.

Hoil Moshe Shemot 1:11הואיל משה שמות א׳:י״א

מסים – לשון מס משרש מסס, והוראתו עבודה קשה המפרכת את הגוף עד שימס, וכן למס עובד בבני כנען ולשלמה, וכן ובחוריו למס יהיו (ישעיהו ל״א:ח׳) (בספר במדבר ל״א:כ״ח חויתי דעה אחרת). והוצאת כסף שנותנים למלך למנדה בלו והלך {עזרא ד׳:י״ג} נקראת בלשון הקדש מנחה או אשכר, כמו מלכי תרשיש ואיים מנחה ישיבו מלכי שבא וסבא אשכר יקריבו (תהלים ע״ב:י׳) והשיב למלך ישראל (מנחה) (מלכים ב ג׳:ד׳). רעמסס – אולי הוא מחוז בגושן שכבש מלך ושמו Ramses (שם משמות מלכי מצרים) והיה קרוב לארץ כנען, על כן לא שנו בני ישראל לשונם ומנהגם מאבותיהם. ובמחוז ההוא בנו שתי ערים וקראו לאחת בשם המחוז.

Hoil Moshe Bemidbar 31:28הואיל משה במדבר ל״א:כ״ח

מכס – אולי גם שם מס נגזר משורש מכס ולא משרש מסס והדגש בסמ״ך כשהיא נקודה הוא להורות הֶעְלֵם הכ״ף, וכן חִטָה משרש חנט; והגדר בין מכס ומס הוא שהראשון הוראתו מנחת כסף או דבר אחר שמשיבים למלך, ומס ענינו עבודת המלך (וישימו עליו שרי מסים, פרשת שמות; וזה דבר המס אשר העלה המלך שלמה לבנות את בית ה׳ וגו׳, מלכים א ט׳:ט״ו), ומסת נדבת ידך (פרשת ראה) קרוב בהוראתו למכס, אבל הוא נדבה ולא חובה; ומכסת נפשות, ותכסו על השה שבפרשת בא שהוראתם מספר, קרובים גם כן למס ומכס הבאים במספר קצוב א׳ למאה או לאלף.