hit

It is written: 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 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: 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: 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 did atone for all of Israel.

It is written: 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 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: 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: 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 did atone for all of Israel.

It is written: 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 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: 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: 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 did atone for all of Israel.

It is written: 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 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: 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: 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 did atone for all of Israel.

Ḥizqiah said: he who swears that two are two is flogged for a vain oath. Rebbi Menahem in the name of Rebbi Simeon ben Laqish: He who saw rain falling and said Κύριε πόλυ βρέξον is flogged for a vain oath. Rebbi Onias, Rebbi Jacob ben Rebbi Abun in the name of Rebbi Samuel ben Naḥman: 24 city councils were in Judea and they all were destroyed because of true vain oaths, as it is written: For the vain did I hit your sons.

MISHNAH: “I am putting an oath on you that you should come and testify for me that X owes me full damages or half damages, double restitution or quadruple and quintuple restitution, that X raped or seduced my daughter, or that my son hit me, or that my neighbor injured me, or that he set fire to my grain stack on the Day of Atonement;” these are liable.

HALAKHAH: “There are four kinds of keepers,” etc. Rebbi Joḥanan said, there are four kinds of keepers and they become liable only through acquisition. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: Also in matters of robbery they become liable only through acquisition. Rebbi Yose ben Rebbi Bun said, a baraita said so: “one who contracts with another for a field,” etc. Rebbi Ḥananiah said, Rebbi Abun, also in theft cases they become liable only through acquisition. Rebbi Ḥananiah in the name of Rebbi Phineas, our Mishnah said so: “If he was pulling it to lead it out but it died on the owner’s property, he is not liable. If he lifted it or had it led outside the owner’s property when it died, he is liable.” If he lifted it inside the owner’s property it is as if he had taken it out of the entire property of the owner. If he was pulling it and it left, only after it left the entire property of the owner. Rebbi Abbahu in the name of Rebbi Joḥanan: If it was standing at his feeding trough. Rebbi Abun bar Ḥiyya asked: If it was standing at his feeding trough then even if he did not pull it! But we must deal with the case that it was standing in the public domain. Does Rebbi Abun bar Ḥiyya follow the House of Shammai, since the House of Shammai say, “he shall be hit by less or more”? How do we hold? If it was standing in the public domain and he intended to rustle it when it died, according to everybody he became liable by that intention. If he did not start to pull it, according to everybody he is not liable. But we most hold that it was standing at a feeding trough on his property. As Rebbi Abun bar Ḥiyya said, following the House of Shammai. Rebbi Abun said, there he acquired without the knowledge of its owner; but here when he acquires with the knowledge of its owner.

What is the status of their lupines? Rebbi forbids, Ganiba permits. Rebbi said, I am an Elder and he is an Elder. It came to my mind to forbid; it was his opinion to permit. Rebbi Mana bar Tanḥum went to Tyre and permitted their lupines. Rebbi Ḥiyya bar Abba went to Tyre and found that Rebbi Mana had permitted their lupines. He returned to Rebbi Joḥanan who asked him, what case came to your hands? He told him, I found that Rebbi Mana had permitted their lupines. He asked him, did you not hit him? He answered, he is an important personality and knows how to sweeten the waters of the Great Sea. He told him, no, my son. He knows how to compute the waters; when the waters come together to acclaim their Creator they sweeten themselves. Rebbi Isaac bar Eleazar said, he starts to speak his disgrace and tells his praise! Rebbi Yose ben Rebbi Abun said, it is a difficult computation; Rebbi Zakkai of Alexandria knows it. He said, if you want, you may learn it from him.

MISHNAH: A Non-Jew who was found standing next to a wine cistern, if he has a loan secured by it, [the wine] is forbidden, if he has no loan secured by it, it is permitted. If he fell into the cistern and climbed out, or measured it with a measuring rod; if he tried to hit a wasp with a stick, or was drumming on the mouth of a fermenting amphora; all these cases happened and they said, it should be sold, but Rebbi Simeon permits. If he took the amphora and threw it into the cistern; this happened and they declared it kosher..

Rebbi Jeremiah asked before Rebbi Abbahu: If one was using a roller going forward when another person stuck out his head and the roller hit him. He told him, there is no difference between upward and downward movement. Rebbi Jeremiah asked before Rebbi Abbahu: If one was using a roller going forward when a child stuck out his hand and it was smothered. He told him, you are bothering me about this; there is no difference between upward and downward movement.

HALAKHAH: “If the iron slipped off the handle,” etc. What is Rebbi’s reason? It is said here getting lost and it says there, for your olives will fall off. Since getting lost there means falling off, here also it means falling off. What is the rabbis’ reason? It is said here getting lost and it says there, the Eternal, your God, will eliminate these peoples before you. Since getting lost there means taking a hit, here also taking a hit.

HALAKHAH: “If the iron slipped off the handle,” etc. What is Rebbi’s reason? It is said here getting lost and it says there, for your olives will fall off. Since getting lost there means falling off, here also it means falling off. What is the rabbis’ reason? It is said here getting lost and it says there, the Eternal, your God, will eliminate these peoples before you. Since getting lost there means taking a hit, here also taking a hit.

HALAKHAH: If he threw the stone into his (comrade),” etc. Rebbi Yannai said, a butcher who was cutting up [a carcass] and hit somebody whether raising or descending has to go into exile. This follows what Rebbi Huna said: A butcher who was cutting up [a carcass] and hit somebody in front of him in a descending motion goes into exile, in an ascending motion does not go into exile. In his back, in an ascending motion he goes into exile, in a descending motion he does not go into exile. Rebbi Isaac said, each case goes by its circumstances. If somebody sat on a bed during the day, and it is not usual to find a baby in a bed during the day, he goes into exile. During the night, when it is usual to find a baby in a bed during the night, he does not go into exile. If somebody sat on a crib during the day, and it is usual to find a baby in a crib during the day, he does not go into exile. During the night, when it is not usual to find a baby in a crib during the night, he goes into exile.

HALAKHAH: If he threw the stone into his (comrade),” etc. Rebbi Yannai said, a butcher who was cutting up [a carcass] and hit somebody whether raising or descending has to go into exile. This follows what Rebbi Huna said: A butcher who was cutting up [a carcass] and hit somebody in front of him in a descending motion goes into exile, in an ascending motion does not go into exile. In his back, in an ascending motion he goes into exile, in a descending motion he does not go into exile. Rebbi Isaac said, each case goes by its circumstances. If somebody sat on a bed during the day, and it is not usual to find a baby in a bed during the day, he goes into exile. During the night, when it is usual to find a baby in a bed during the night, he does not go into exile. If somebody sat on a crib during the day, and it is usual to find a baby in a crib during the day, he does not go into exile. During the night, when it is not usual to find a baby in a crib during the night, he goes into exile.

And from where that he officiated in eight? Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For greatness after him. And from where that he was asked in eight? Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For holiness after him. In what was he asked? They brought it, רבבהו, a Mishnah of Bar Qappara came from the South which stated: He officiates neither in the four of a common priest nor in the eight of a High Priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he did not officiate? Lest people say, we saw a simple priest who sometimes officiated in eight like a High Priest. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the teacher of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is written: The descendants of Aaron, the priests, shall blow the trumpets, blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who heard but I could not explain. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

And from where that he officiated in eight? Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For greatness after him. And from where that he was asked in eight? Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For holiness after him. In what was he asked? They brought it, רבבהו, a Mishnah of Bar Qappara came from the South which stated: He officiates neither in the four of a common priest nor in the eight of a High Priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he did not officiate? Lest people say, we saw a simple priest who sometimes officiated in eight like a High Priest. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the teacher of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is written: The descendants of Aaron, the priests, shall blow the trumpets, blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who heard but I could not explain. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

Rebbi Jeremiah in the name of Rav: If she checked herself with an unchecked hand or if she hit hard with her body on her genitals, the presumption is that her body was checked. Rebbi Ze‘ira said, the Mishnah says so: “If it was found on his [cloth], they are impure and obligated for a sacrifice.” Does that not mean that there is a presumption that the body was checked? Rebbi Ḥanina said, explain it if he had checked himself. Rebbi Ze‘ira was offended. Do people do that? Rebbi Ze‘ira in the name of Rav Jeremiah: Up to a broken bean she hangs it, more than that its needs an explanation. They said, Rav Jeremiah retracted this. They said, he retracted it when he was informed of the words of the rabbis. Rebbi praised Rebbi Ḥama, the father of Rebbi Hoshaiah, before Rebbi Ismael ben Rebbi Yose. Rebbi Ḥama, the father of Rebbi Hoshaiah, asked before Rebbi Ismael ben Rebbi Yose: If she checked herself with an unchecked hand or if she hit hard with her body on her genitals? He said to him, according to him are you asking me? Following the teacher or following the student? My father said, a stain. But Rebbi said, an episode of bleeding. He said to him: That is the one of whom you are proud? Rebbi Ze‘ira said, it profits a man to learn his own teacher’s reasons.

Rebbi Jeremiah in the name of Rav: If she checked herself with an unchecked hand or if she hit hard with her body on her genitals, the presumption is that her body was checked. Rebbi Ze‘ira said, the Mishnah says so: “If it was found on his [cloth], they are impure and obligated for a sacrifice.” Does that not mean that there is a presumption that the body was checked? Rebbi Ḥanina said, explain it if he had checked himself. Rebbi Ze‘ira was offended. Do people do that? Rebbi Ze‘ira in the name of Rav Jeremiah: Up to a broken bean she hangs it, more than that its needs an explanation. They said, Rav Jeremiah retracted this. They said, he retracted it when he was informed of the words of the rabbis. Rebbi praised Rebbi Ḥama, the father of Rebbi Hoshaiah, before Rebbi Ismael ben Rebbi Yose. Rebbi Ḥama, the father of Rebbi Hoshaiah, asked before Rebbi Ismael ben Rebbi Yose: If she checked herself with an unchecked hand or if she hit hard with her body on her genitals? He said to him, according to him are you asking me? Following the teacher or following the student? My father said, a stain. But Rebbi said, an episode of bleeding. He said to him: That is the one of whom you are proud? Rebbi Ze‘ira said, it profits a man to learn his own teacher’s reasons.

HALAKHAH: “How is red,” etc. Rebbi Jacob bar Aḥa, Rebbi Ulla from Caesarea in the name of Rebbi Ḥanina; Rebbi Abba in the name of Rebbi Simeon ben Menasia: Like blood of a wound which was hit a second time. Rebbi Jacob bar Sosai said before Rebbi Yose: The Mishnah implies this, “red like blood from a wound.” Rebbi Isaac bar Naḥman and Rebbi Eudaimon from Haifa were sitting together when a man passed by them. Rebbi Isaac bar Naḥman said to Rebbi Eudaimon from Haifa: That one is close to produce blood of a menstruating woman. Does he disagree? If he would be hit a second time, it would be like menstrual blood.

HALAKHAH: “How is red,” etc. Rebbi Jacob bar Aḥa, Rebbi Ulla from Caesarea in the name of Rebbi Ḥanina; Rebbi Abba in the name of Rebbi Simeon ben Menasia: Like blood of a wound which was hit a second time. Rebbi Jacob bar Sosai said before Rebbi Yose: The Mishnah implies this, “red like blood from a wound.” Rebbi Isaac bar Naḥman and Rebbi Eudaimon from Haifa were sitting together when a man passed by them. Rebbi Isaac bar Naḥman said to Rebbi Eudaimon from Haifa: That one is close to produce blood of a menstruating woman. Does he disagree? If he would be hit a second time, it would be like menstrual blood.

Papa said to him: But maybe [the reason he repeats] is because at first he did not have proper intention, and now he has proper intention? He said to him: Is he to treat heaven like an ordinary friend? If he does not have intention, I will hit him with a hammer until he does have intention.

However, where can we find a case where Rebi [would exempt someone from exile] in an instance of secondary force? This is like [a case where] someone threw a clod of dirt and it struck a twig and the twig then went and hit a cluster of dates and the dates then fell and killed.

Ravina challenged Rava (all the cases to follow are where the person is in pursuit of a Mitzvah so they would not be punished with exile): This excludes the case of a father who strikes his son (and kills him inadvertently), and the teacher who rebukes his student (and inadvertently kills him) and the court agent (who inadvertently killed). So, why (is this a mitzvah to hit one's son, etc?). Let us say that since he was already learned (the son), it's not actually a Mitzvah to strike him (again) so here too, it is also not a Mitzvah. (Rava:) There, despite the fact that he's already learned, it is still a Mitzvah to hit him, as it is stated, "rebuke your son and he will bring you rest."

Ravina challenged Rava (all the cases to follow are where the person is in pursuit of a Mitzvah so they would not be punished with exile): This excludes the case of a father who strikes his son (and kills him inadvertently), and the teacher who rebukes his student (and inadvertently kills him) and the court agent (who inadvertently killed). So, why (is this a mitzvah to hit one's son, etc?). Let us say that since he was already learned (the son), it's not actually a Mitzvah to strike him (again) so here too, it is also not a Mitzvah. (Rava:) There, despite the fact that he's already learned, it is still a Mitzvah to hit him, as it is stated, "rebuke your son and he will bring you rest."

Gemara: "The father is exiled for his son." But didn't you say (in an earlier Mishnah) that a father who strikes his son is not exiled? But he was learned (which is why he would be exiled, since it was not a hit of a Mitzvah). But you said, even when he is learned, it actually is a Mitzvah that he is doing [so he would not be exiled]. [Here, we're talking about when the father is a carpenter and his son] is a carpenter's apprentice [so he is just teaching him a trade—and he would not be exiled].

But I'd this logical?! Whether [one holds like] the opinion that it is a mitzvah [for the Goel HaDam to kill the murderer] or whether [one holds like] the opinion that it is permissible, is it permitted [for a son to kill his father]? But Rabba bar Rav Huna said, and so too was taught in a baraisa of the academy of Rebbi Yishmael, For everything a son may not be made into an agent [of the court] against his father to hit him or curse him, except in the case of one who instigates [idolatry] upon which the Torah says (Deuteronomy 13,9) "do not spare him and do not conceal him".

What is the reason of Rebbi Yishmael? The Torah says (Deuteronomy 28, 58), "If you do not guard yourself to perform all of these laws" and (Deuteronomy 28, 59) "And G-d make wondrous (הפלאה) your plagues" I do not know what this word "הפלאה" means. But when the Torah elsewhere says (Deuteronomy 25, 2) "And the judge should cast him down and hit him before his face", then I must say that this word "הפלאה" means malkus. And the Torah said over there (Deuteronomy 28, 58), "If you do not guard yourself to perform all etc.". [showing that all prohibitions are punishable with malkus.]

he holds like the other opinion of Rebbi Yehudah's views, that it was taught in a baraisa If one hit this [person who might have been his father] and then hit the other [person who might have been his father], or if he cursed this one and then that one, or if he hit them both simultaneously, or cursed them both simultaneously, Rebbi Yehudah says, If it was simultaneously he is liable, if not he is exempt [because it would be only an questionable warning.]

he holds like the other opinion of Rebbi Yehudah's views, that it was taught in a baraisa If one hit this [person who might have been his father] and then hit the other [person who might have been his father], or if he cursed this one and then that one, or if he hit them both simultaneously, or cursed them both simultaneously, Rebbi Yehudah says, If it was simultaneously he is liable, if not he is exempt [because it would be only an questionable warning.]

he holds like the other opinion of Rebbi Yehudah's views, that it was taught in a baraisa If one hit this [person who might have been his father] and then hit the other [person who might have been his father], or if he cursed this one and then that one, or if he hit them both simultaneously, or cursed them both simultaneously, Rebbi Yehudah says, If it was simultaneously he is liable, if not he is exempt [because it would be only an questionable warning.]

Like by the schoolteacher that would hit the children. Rav Acha made a vow against him teaching, but Ravina annulled it, because there couldn't be found one as precise as he.

Rebbi Yehudah said forty full... etc. between his shoulders.: Rebbi Yitzchak said, What is the reason of Rebbi Yehuda? That it is written (Zechariah 13,6) "What are these wounds between your hands? And he will say that I was hit in the house of those who loved me." And according to the Rabbis? [Who say that there is no fortieth lash which would be administered between the shoulders.] That verse is referring to the schoolchildren.

Rav Sheises says in the name of Rebbi Elazar ben Azaryah, From where do we know that the strap should be of calfskin? That the Torah says (Deuteronomy 25,3) "Forty you should hit him" and next to it, (Deuteronomy 25,4) "Do not muzzle an ox while it's threshing.".