pushed

General אגנטוס asked Rebbi Joḥanan ben Zakkai: the bull shall be stoned, also its owner shall die? He answered, the robber’s partner is like the robber. When he had left, his students asked him, rabbi, this one you pushed away with a cane; what are you telling us? He said to them, it is written, the bull shall be stoned, also its owner shall die, like the owner’s death sentence so is the ox’s death sentence. Since the owner’s death sentence would be by a court of 23, investigation and cross-examination, so the ox’s death sentence is by a court of 23, investigation and cross-examination.

Rebbi Jeremiah had a suit against a certain person. They accepted testimony not in the presence of Rebbi Jeremiah, and decided against Rebbi Jeremiah. He was sitting despondent; is it possible that one accepts witnesses not in the presence of the parties? Rebbi Hina, Rebbi Phineas, and Rebbi Ḥizqiah from Ḥuqoq did not go to the lecture on that day, but Rebbi Huna pushed, went in, and found Rebbi Jeremiah despondent; is it possible that one accepts witnesses not in the presence of the parties even if they are present with them in the same city? He told him, this is seen to be the rabbis’ opinion.

Could one not judge him on Fridays, pass sentence on the Sabbath, and execute him after the Sabbath? If you say so, it turns out that his judgment is delayed. Rebbi Simeon ben Laqish asked, could he not be judged on the Sabbath, have his sentence passed on the Sabbath, and be executed on the Sabbath? Temple service, which supersedes Sabbath prohibitions, is pushed aside by obligatory executions, since it is said, from My altar take him to be executed. Therefore the Sabbath, which is pushed aside by Temple service, logically should be pushed aside by obligatory executions. Rebbi La in the name of Rebbi Yannai: This implies that courts may not sit on the Sabbath; what is the reason? It is said here, in all your dwellings, and it is said there, these shall be for you legal procedures for your generations in all your dwellings. Since there the verse refers to courts, so also here the verse refers to courts.

Could one not judge him on Fridays, pass sentence on the Sabbath, and execute him after the Sabbath? If you say so, it turns out that his judgment is delayed. Rebbi Simeon ben Laqish asked, could he not be judged on the Sabbath, have his sentence passed on the Sabbath, and be executed on the Sabbath? Temple service, which supersedes Sabbath prohibitions, is pushed aside by obligatory executions, since it is said, from My altar take him to be executed. Therefore the Sabbath, which is pushed aside by Temple service, logically should be pushed aside by obligatory executions. Rebbi La in the name of Rebbi Yannai: This implies that courts may not sit on the Sabbath; what is the reason? It is said here, in all your dwellings, and it is said there, these shall be for you legal procedures for your generations in all your dwellings. Since there the verse refers to courts, so also here the verse refers to courts.

Could one not judge him on Fridays, pass sentence on the Sabbath, and execute him after the Sabbath? If you say so, it turns out that his judgment is delayed. Rebbi Simeon ben Laqish asked, could he not be judged on the Sabbath, have his sentence passed on the Sabbath, and be executed on the Sabbath? Temple service, which supersedes Sabbath prohibitions, is pushed aside by obligatory executions, since it is said, from My altar take him to be executed. Therefore the Sabbath, which is pushed aside by Temple service, logically should be pushed aside by obligatory executions. Rebbi La in the name of Rebbi Yannai: This implies that courts may not sit on the Sabbath; what is the reason? It is said here, in all your dwellings, and it is said there, these shall be for you legal procedures for your generations in all your dwellings. Since there the verse refers to courts, so also here the verse refers to courts.

MISHNAH: The place of stoning was two man-sizes high; one of the witnesses pushed him at his hips. If he fell on his breast, he turns him around on his back. If he died from this, it is sufficient; otherwise he takes the stone and puts it on his breast. If he died from this, it is sufficient; otherwise the second witness takes the stone and puts it on his breast. If he died from this, it is sufficient; otherwise the stoning is on all of Israel as it is said: The witnesses’ hand shall be first on him to kill him,the hand of the entire people afterwards.

From where that he needs to be stoned? For it is said, by stoning he be stoned. From where that he needs to be pushed? For it is said, by pushing he be pushed. From where that he needs two pushings? The verse says, to be pushed.

From where that he needs to be stoned? For it is said, by stoning he be stoned. From where that he needs to be pushed? For it is said, by pushing he be pushed. From where that he needs two pushings? The verse says, to be pushed.

From where that he needs to be stoned? For it is said, by stoning he be stoned. From where that he needs to be pushed? For it is said, by pushing he be pushed. From where that he needs two pushings? The verse says, to be pushed.

MISHNAH: A murderer who attacked someone with a stone or an iron, or forced him under water or into fire so he could not escape from there and died, is [criminally] liable. If he pushed him into water or fire and he could have escaped from there by himself but died, he is not [criminally] liable. If he provoked a dog or a snake against him, he is not [criminally] liable. If he let a snake bite him, Rebbi Jehudah declares him [criminally] liable but for the Sages he is not [criminally] liable.

It is written: Elisha came to Damascus when Ben-Hadad the king of Aram was sick. What did he come to do there? He went to bring back Geḥazi but found him absolutely impure. From here that one should push away with one’s left hand but bring back close with one’s right. Rebbi Joḥanan said, the stranger should not stay outside overnight; my doors I opened for the guest. From here that one should push away with one’s left hand but bring back close with one’s right. Not as Elisha did who pushed Geḥazi away with both hands. Elisha was sick with two sicknesses. One in the ways of the world, and one because he pushed Geḥazi away.

It is written: Elisha came to Damascus when Ben-Hadad the king of Aram was sick. What did he come to do there? He went to bring back Geḥazi but found him absolutely impure. From here that one should push away with one’s left hand but bring back close with one’s right. Rebbi Joḥanan said, the stranger should not stay outside overnight; my doors I opened for the guest. From here that one should push away with one’s left hand but bring back close with one’s right. Not as Elisha did who pushed Geḥazi away with both hands. Elisha was sick with two sicknesses. One in the ways of the world, and one because he pushed Geḥazi away.

Somebody became impure through a corpse and knew it; by a crawling animal and did not know it. The minor impurity is not mentioned with the severe impurity. Somebody became impure through a corpse and did not know it; by a crawling animal and did not know it. Then it became known to him about the crawling animal, and after that it became known to him about the corpse. Since it first became known to him about the crawling animal, is there minor impurity together with the severe one, or since the impurity of the corpse preceded, should the impurity of the crawling animal and the knowledge about it be pushed aside so that the minor impurity not be mentioned with the severe impurity? Somebody became impure through a corpse and knew it; by a crawling animal and did not know it, and entered the Sanctuary. When he was oblivious of the corpse he is liable; when he was oblivious of the crawling animal he is not liable. If he went to immerse himself for the severe impurity and the minor impurity was additional, it is counted also for the minor impurity. In which respect? If he immersed himself and then entered the Sanctuary he is not liable.

“A Jewish woman should not nurse the child of a Non-Jewish woman” because she gives it life. Rebbi Yose said, this implies that one may not teach him a trade. As the following: Two trades, glaziers and carpenters were at (Giro) [Acco]. The glaziers did not teach and continued, the carpenters taught and were pushed out.

If somebody had selected his purification sacrifice when he became a deaf-mute, or insane, or an apostate, or the Court rules that fat may be eaten, Rebbi Joḥanan said, his sacrifice of purification is pushed aside, Rebbi Simeon ben Laqish said, his sacrifice of purification is not pushed aside. Rebbi Yose ben Rebbi Abun said, Rebbi Aḥa switches traditions, to avoid that a word of Rebbi Joḥanan contradict his own word. For Rebbi Simeon bar Abba said in the name of Rebbi Joḥanan: One sprinkles the blood of a purification sacrifice or a reparation sacrifice for a person [terminally ill]. The Rebbi of Caesarea said, Rebbi Ḥiyya and [Rebbi] Immi, [one] switches and one says like [this] Tanna.

If somebody had selected his purification sacrifice when he became a deaf-mute, or insane, or an apostate, or the Court rules that fat may be eaten, Rebbi Joḥanan said, his sacrifice of purification is pushed aside, Rebbi Simeon ben Laqish said, his sacrifice of purification is not pushed aside. Rebbi Yose ben Rebbi Abun said, Rebbi Aḥa switches traditions, to avoid that a word of Rebbi Joḥanan contradict his own word. For Rebbi Simeon bar Abba said in the name of Rebbi Joḥanan: One sprinkles the blood of a purification sacrifice or a reparation sacrifice for a person [terminally ill]. The Rebbi of Caesarea said, Rebbi Ḥiyya and [Rebbi] Immi, [one] switches and one says like [this] Tanna.

He who switches has none of these difficulties. For him who says, his sacrifice of purification is not pushed aside, who would accept it from him? He has to wait until the Court retracts, or if he was a Cohen who served, sacrificed, and atoned. If he was Simeon ben Azzai, who would accept it from him? He has to wait until the Court retracts, for him who says, his sacrifice of purification is not pushed aside.

He who switches has none of these difficulties. For him who says, his sacrifice of purification is not pushed aside, who would accept it from him? He has to wait until the Court retracts, or if he was a Cohen who served, sacrificed, and atoned. If he was Simeon ben Azzai, who would accept it from him? He has to wait until the Court retracts, for him who says, his sacrifice of purification is not pushed aside.

Everybody agrees that if the first one was still in existence it is pushed aside. What should be done with it? Rebbi Yose said, it is suspended for atonement. Rebbi Zeˋira said, where neither itself nor its blood are usable it dies immediately.

If he ate five times the volume of an olive; the doubt became known to him before he was appointed (and in court) [as the certainty] after he was removed. In the opinion of Rebbi Simeon ben Laqish he is not liable; in the opinion of Rebbi Joḥanan he is liable. Did Rebbi Simeon ben Laqish state to free from liability, not rather to insist on liability? But it must be as follows: He ate five times the volume of an olive. The doubt became known to him before he was appointed; the certainty after he was appointed. Following the opinion of Rebbi Simeon ben Laqish who said, the knowledge about his doubt determines his kind of transgression, he must say that one is liable. Following the opinion of Rebbi Joḥanan who said, the knowledge about his doubt does not determine his kind of transgression, he must say that one is not liable. Everybody agrees that if the first one was still in existence it is pushed aside. What should be done with it? Rebbi Yasa said, it is suspended for atonement. Rebbi Zeˋira said, if neither itself not its blood are usable, it dies immediately.

If he ate five times the volume of an olive; the doubt became known to him before he was appointed, and (in court) after he was appointed. In the opinion of Rebbi Simeon ben Laqish he is liable; in the opinion of Rebbi Joḥanan he is not liable. Did Rebbi Simeon ben Laqish state to insist on liability, not rather to free from liability? But it must be as follows: He ate five times the volume of an olive. The doubt became known to him after he was appointed; (in court) after he was removed. Following the opinion of Rebbi Simeon ben Laqish who said, if the sin was partially atoned for it was not totally atoned, he must say that he is not liable. Following the opinion of Rebbi Joḥanan who said, if the sin was partially atoned for it was totally atoned, he must say that one is liable. Everybody agrees that if the first one was still in existence it is pushed aside. What should be done with it? Rebbi Yasa said, it is suspended for atonement. Rebbi Zeˋira said, if neither it nor its blood are usable it dies immediately.

Rebbi Joḥanan agrees that if the first one was still in existence it is pushed aside. What should be done with it? Rebbi Yasa said, it is suspended for atonement. Rebbi Zeˋira said, if neither it nor its blood are usable it dies immediately.

Does Rebbi Joḥanan agree that if the first one was still in existence it is pushed aside? What should be done with it? Rebbi Yasa said, it is suspended for atonement. Therefore Rebbi Yose ben Rebbi Abun discussed it. If he ate five times the volume of an olive; the first became known to him and he brought a sacrifice. The second, and he brought a sacrifice. The third, and he offered a sacrifice. The fourth, and he offered a sacrifice. The fifth, and he offered a sacrifice. Rebbi Joḥanan said, his sin is atoned for by the first which precedes the eating of all of them; the remainder shall fall to voluntary offerings. Rebbi Simeon ben Laqish said, his sin is atoned for by the last which follows the eating of all of them; the others shall be set aside. Rav Ḥisda and Rav Hamnuna. Rav Ḥisda like Rebbi Joḥanan; Rav Hamnuna like Rebbi Simeon ben Laqish. Rav Ḥisda remarked to Rav Hamnuna, there is a Mishnah which seems to support you and disagrees with me: “If there was awareness in between, just as he brings a purification sacrifice for each single one, so he brings a suspended reparation sacrifice for each single one.” If he had stated the reparation sacrifice and stopped! Rebbi Ḥinena said, even so, for all eventualities you may say so.

HALAKHAH: “If a woman miscarried a sole or a placenta,” etc. Rebbi Abba in the name of Rav Jehudah: There only is a sole because it was weighed down by a living [fetus]; it comes out not with a living but with a dead [child]. Rebbi Abun bar Ḥiyya objected: did we not state, “if a woman miscarried a sole or a placenta, she should observe for male and female birth”? That means, it is a child! Rebbi Huna said, I explained it before Rebbi Jeremiah. Explain it if the child was born through the wall of the womb and the sole from the womb. The child within fulfilling, the sole after fulfilling. The child before she converted, the sole after she converted. But even you may say, both were born from the womb, both were born after she converted. Explain that the child was born first and she designated a sacrifice for it. Before she could bring the sacrifice, the sole came out and the first sacrifice was pushed away. It turns out that she brings the sacrifice for the sole.

A parable : To what is the matter like ? To a human king who made a feast for his servants. A poor man came and stood at the entrance and said to them, "Give me a morsel of bread" ; but they took no notice of him. He pushed his way through and entered the presence of the king, exclaiming, "My lord, the king ! From all the feast which thou hast made, is it hard in thine eyes to spare me a morsel of bread ?"

He should not walk with an erect carriage. For the teacher has said: He who walks with an erect carriage, even a distance of four cubits, is as though he pushed against the feet of the Shekinah; for it is written, The whole earth is full of His glory" (Is. vi. 3).

R. Eleazar entered a privy ; a certain Roman came and pushed him. R. Eleazar got up and went out ; and a serpent came and tore out the [Roman's] gut. R. Eleazar applied to him the verse : "Therefore will I give a man under thee" (Is. xliii. 4) — read not adam "a man" but Edom "an Edomite."

Come and hear [again]: R. Judah says: When [is the reading pushed forward]? In places where the villagers come into town on Mondays and Thursdays, but in places where they do not come into town on Mondays and Thursdays it is read only on the proper day. Now if you assume that the regulation is for the benefit of the cities, because they do not come into town on Mondays and Thursdays; are the cities to be deprived of the benefit?

With regard to these they said that they should be pushed forward but not postponed. What is the reason? Abba said in the name of Shmuel: The text says, “And it shall not pass” (Esther 9:27).

“And Esther said, An adversary and an enemy, this wicked Haman.” R. Eleazar said: This informs us that she was pointing to Ahashverosh and an angel came and pushed her hand so as to point to Haman.

Our Rabbis taught [in a baraita]: “If he came upon him suddenly” (Numbers 35:22) this excludes a [case when someone turns quickly] around a corner. “Without hatred” (Numbers 35:22) excludes the one who hates [their victim]. “He pushed him” (Numbers 35:22) [means] when he pushed his body. “Or hurled upon him” (Numbers 35:22) includes downward motion that is for a need of upward motion. “Without lying in wait (tz’diyah)” (Numbers 35:22) excludes the one who intends [to throw something] to one side (tzad) and it goes to the other side. “And if one does not lie in wait (tzadah)” (Exodus 21:13) excludes the one who intends to throw [something] two cubits and he threw [it] four cubits.

Our Rabbis taught [in a baraita]: “If he came upon him suddenly” (Numbers 35:22) this excludes a [case when someone turns quickly] around a corner. “Without hatred” (Numbers 35:22) excludes the one who hates [their victim]. “He pushed him” (Numbers 35:22) [means] when he pushed his body. “Or hurled upon him” (Numbers 35:22) includes downward motion that is for a need of upward motion. “Without lying in wait (tz’diyah)” (Numbers 35:22) excludes the one who intends [to throw something] to one side (tzad) and it goes to the other side. “And if one does not lie in wait (tzadah)” (Exodus 21:13) excludes the one who intends to throw [something] two cubits and he threw [it] four cubits.