whips

And now whereas my father did lade you with a heavy yoke, I will add to your yoke: my father hath chastised you with whips, but I will chastise you with scorpions.

And spake to them after the counsel of the young men, saying, My father made your yoke heavy, and I will add to your yoke: my father also chastised you with whips, but I will chastise you with scorpions.

For whereas my father put a heavy yoke upon you, I will put more to your yoke: my father chastised you with whips, but I will chastise you with scorpions.

And answered them after the advice of the young men, saying, My father made your yoke heavy, but I will add thereto: my father chastised you with whips, but I will chastise you with scorpions.

It came to pass also, that seven brethren with their mother were taken, and compelled by the king against the law to taste swine’s flesh, and were tormented with scourges and whips.

And he to whips will openly give then

But address them with bold words, and speak unto them haughtily, saying, `In respect of my father ye say in wood and in stone, but I will make you to serve me with chains of iron and with scorpion-whips.

Rehoboam now called his father's friends, and advised with them what sort of answer he ought to give to the multitude; upon which they gave him the advice which became friends, and those that knew the temper of such a multitude. They advised him to speak in a way more popular than suited the grandeur of a king, because he would thereby oblige them to submit to him with goodwill, it being most agreeable to subjects that their kings should be almost upon the level with them. But Rehoboam rejected this so good, and in general so profitable, advice, [it was such, at least, at that time when he was to be made king,] God himself, I suppose, causing what was most advantageous to be condemned by him. So he called for the young men who were brought up with him, and told them what advice the elders had given him, and bade them speak what they thought he ought to do. They advised him to give the following answer to the people [for neither their youth nor God himself suffered them to discern what was best]: That his little finger should be thicker than his father's loins; and if they had met with hard usage from his father, they should experience much rougher treatment from him; and if his father had chastised them with whips, they must expect that he would do it with scorpions. The king was pleased with this advice, and thought it agreeable to the dignity of his government to give them such an answer. Accordingly, when the multitude was come together to hear his answer on the third day, all the people were in great expectation, and very intent to hear what the king would say to them, and supposed they should hear somewhat of a kind nature; but he passed by his friends, and answered as the young men had given him counsel. Now this was done according to the will of God, that what Ahijah had foretold might come to pass.

There came, then, although Celsus may not wish to admit it, after the numerous prophets who were the reformers of that well-known Israel, the Christ, the Reformer of the whole world, who did not need to employ against men whips, and chains, and tortures, as was the case under the former economy. For when the sower went forth to sow, the doctrine sufficed to sow the word everywhere. But if there is a time coming which will necessarily circumscribe the duration of the world, by reason of its having had a beginning, and if there is to be an end to the world, and after the end a just judgment of all things, it will be incumbent on him who treats the declarations of the Gospels philosophically, to establish these doctrines by arguments of all kinds, not only derived directly from the sacred Scriptures, but also by inferences deducible from them; while the more numerous and simpler class of believers, and those who are unable to comprehend the many varied aspects of the divine wisdom, must entrust themselves to God, and to the Saviour of our race, and be contented with His “ipse dixit,” instead of this or any other demonstration whatever.

"Thereafter they lead it into the chaos before. Yaldabaōth and his forty-and-nine demons, and every one of his demons fall upon it another eleven months and twenty-and-one days, scourging it with fiery whips.

Rebbi Yose said, one whips only for the main vineyard.

Rebbi Joḥanan said in the name of Rebbi Yannai: He who covers kilaim is whipped. Rebbi Joḥanan said to him: Is that not a Mishnah? “Kilaim in a vineyard.” How are kilaim possible by ploughing? It must be by covering! Rebbi Yannai praised him (Is. 46:6:) “Those who pour out gold from the wallet, etc.” (Prov. 3:21) “My son, they should not be removed from your eyes,” (Prov. 9:9) “give to the wise that he shall become wiser,” let the wise listen “that he increase in knowledge.” Rebbi Simeon ben Laqish said, after all these praises I can explain it following Rebbi Aqiba since Rebbi Aqiba said that he who keeps [kilaim] transgresses a prohibition. Rebbi Aqiba said only that he transgresses, did he say to whip? Here we are dealing with whipping. Further, from what we have stated “Sabbatical year.” Can you say that the Sabbatical year follows Rebbi Aqiba? Explain the Sabbatical year following Rebbi Eleazar, as Rebbi Eleazar said, one whips because of ploughing in the Sabbatical. Rebbi Joḥanan said, one does not whip because of ploughing in the Sabbatical. What is the reason of Rebbi Eleazar? (Lev. 25:2) “The Land should keep a Sabbath for the Eternal,” a general statement. (Lev. 25:4) “Your field you should not sow, your vineyard you should not prune,” detail. Sowing and trimming were in the general statement, why were they detailed? To trap with them and to tell you that just as sowing and pruning are particular as agricultural work on the earth or on a tree, so everything that is agricultural work on the earth or on a tree [is forbidden]. How does Rebbi Joḥanan deal with this? They are two things and two things that are specified from a general notion divide. Does Rebbi Eleazar not hold that they divide? He holds that they do not divide but instruct. Does Rebbi Joḥanan not hold that they instruct? It is different here because the general statement is a positive commandment and the details are prohibitions; no positive commandment implies anything for a prohibition and no prohibition implies anything for a positive commandment.

HALAKHAH: “If one gives a green melon”, etc. We understand a water melon and it turned out rotten, but a green melon and it turned out bitter, was it not always bitter? Rebbi Joḥanan said, they made it doubtful whether it is food. Rebbi Jonah inquired: Is it doubtful as food in all respects, to become impure as food, that one burns it if impure, one owes a fifth for it, and one whips for it outside the walls, if one made an ‘eruv with it does he become a donkey-camel driver? There, Rebbi Joḥanan said, a loaf which became impure in a domain that possibly is private and was touched in the public domain is impure. But in our case it is pure because there are two doubts.

Rav Jehudah in the name of Rav: One whips only for 187 length by 135 width. But did we not state: In a chamber built flush with the wall of the Temple courtyard one eats most holy sacrifices, slaughters simple holy sacrifices, but an impure person who enters there cannot be punished. Explain it following the Tanna who stated: “Rebbi Yose said, these are the words of Rebbi Aqiba. But the Sages say, they classified the chambers and all chambers follow their openings.”

HALAKHAH: Rebbi Jacob bar Zavdi said, this means that one whips because of their ḥallah as a word of the Torah. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba, explain it if it contains the volume of an olive of any one of them. Rebbi Yose said, you might even say one volume of an olive of all of them. It is different since the category of “leavened” applies to all of them. The argument of Rebbi Yose seems inverted. There, he says two kinds are more than the third and cancel it; here, he says so! Rebbi Yose ben Rebbi Abun said, so is the Mishnah: “Either the volume of an olive from this one or from another.”

Rebbi Abbahu in the name of Rebbi Joḥanan: A citrus medica tree which formed flower buds subject to ‘orlah and the fruits grew when it was permitted; if [the tree] was attached to another tree even if [the fruit] grows much it is forbidden because growth of something forbidden cannot lift what is forbidden. Therefore, an attached young twig must be permitted because, if you say it is not permitted, even if it grows much it will be forbidden! Rebbi Zeïra in the name of the rabbis: A citrusmedica tree which formed flower buds subject to ‘orlah and the fruits grew when it was permitted; what was attached to another tree even if it grows much is forbidden; one whips for the size of an olive.

Rebbi Maisha said to Rebbi Zeïra: You say two things which contradict each other. Here you say, because growth of anything forbidden cannot lift what is forbidden; there you say one whips for the size of an olive. Should he not be whipped only in the proportion it contains? Rebbi Jonah said, in the first case it lives because of itself, in the second because of the attachment. Then if a citrus medica, which blossomed in an ‘orlah year and grew in an exempt year, is attached reciprocally to a tree of the same kind they will cleanse one another.

If He stated a general principle as a positive commandment but the detail as a prohibition, the word of Rebbi Eleazar is that this is a general principle followed by a detail. Rebbi Eleazar said, one whips for ploughing in the Sabbatical year. Rebbi Joḥanan said, one does not whip for ploughing in the Sabbatical year. What is Rebbi Eleazar’s reason? The Land shall keep a Sabbath for the Eternal, a general principle. Your field you shall not sow, your vineyard you shall not prune, detail. Sowing and pruning were included in the general case; why were they mentioned separately? To include with them; since sowing and pruning are particular in that they perform work on the soil or on a tree, I have only what is work on the soil or on a tree. How does Rebbi Joḥanan treat this? They are two different things, and two different details for one general principle do divide. In Rebbi Eleazar’s opinion do they not divide? He holds that because they do not divide, they are for making inferences. In Rebbi Joḥanan’s opinion, are they not for making inferences? There is a difference here because He stated a general principle as a positive commandment but the detail as prohibitions. No positive commandment allows inferences for a prohibition and no prohibition allows inferences for a positive commandment. Rebbi Eleazar said, a positive commandment allows inferences for a prohibition but no prohibition allows inferences for a positive commandment. In Rebbi Joḥanan’s opinion it is obvious that one may dig cisterns, ditches, and caves during it. In Rebbi Eleazar’s opinion, may one dig cisterns, ditches, and caves during it? Just as one cannot make inferences for prohibitions, so one should not be able to make inferences for permissions. Rebbi Abba from Carthage said, Rebbi Joḥanan’s reason is six years you shall sow, not in the Sabbatical; and six years you shall prune your vineyard, not in the Sabbatical at all. Any prohibition inferred from a positive commandment is a positive commandment; one violates a positive commandment. Rebbi Yose said, there is not even a positive commandment. Rebbi Jeremiah said, one violates a positive commandment. Why is it written that the Land shall keep a Sabbath for the Eternal? That is for the prohibition implied by it.

There, we have stated: “If there is a doubt, it is pure; Rebbi Yose declares it impure.” Rebbi Jonah said, Rebbi Yose declared it impure only because of proof. And Rebbi Jonah said, Rebbi Yose declares impure even (one place) [one miqweh]. The argument of Rebbi Yose seems inverted, as we have stated: “Rebbi Yose said, Autolas testified in the name of five Elders that in case of a doubt an eruv is qualified.” And here you are saying so? There in his own name, but here in the name of five Elders. They wanted to say that he who says there “pure” says here “permitted”; he who says there “impure” says here “prohibited”. But even he who says there “impure” agrees here that it is permitted. Rebbi Ḥinena said, do they not only disagree about their words? And a doubt about their words is for leniency. But an eruv is a word of Torah; and a doubt about a word of the Torah is for restriction But is eruv a word of the Torah? Rebbi Jonathan said before the Elder Rebbi Ḥiyya in the name of Rebbi Simeon ben Rebbi Yose ben Laqonia: One whips because of Sabbath domains as word of the Torah. Rebbi Ḥiyya the Elder said to him, but for Sabbath there is only stoning or extirpation? He said to him, is there not written, do not eat from it raw? He said to him, is there written לֹא? No, it is written אַל! He said to him, is there not written, stay everybody where he is, no person shall leave his place on the Seventh day? He said to him, is there written לֹא? No, it is written אַל. Rebbi ben Rebbi Abun said, nevertheless each one kept to his tradition. Rebbi Samuel bar Sosarta said, they treated eruv as a doubt involving a deaf-mute person. Rebbi Jeremiah asked, so far if it exists, or even if it was burned? Rebbi Yose said, I confirmed this following what Rebbi Hoshaia said: You must conclude that the boundaries of Sabbath domains are not clear in the words of the Torah. Rebbi Mana asked, it is accepted that 2’000 cubits is not clear. Are 4’000 cubits not clear? Rebbi Simeon bar Carsana in the name of Rebbi Aḥa: The only clear case among all of them is the domain of twelve mil of the camp of Israel.

Is bringing it from outside the Sabbath domain a matter of Sabbath rest? This supports what Rebbi Jonathan said before the Elder Rebbi Ḥiyya in the name of Rebbi Simeon ben Rebbi Yose ben Laqonia: One whips because of Sabbath domains as word of the Torah. Rebbi Ḥiyya the Elder said to him, but for Sabbath there is only stoning or extirpation! He said to him, is there not written, do not eat from it raw? He said to him, is there written לֹא? No, it is written אַל! He said to him, is there not written, stay everybody where he is, no person shall leave his place on the Seventh day? He said to him, is there written לֹא? No, it is written אַל. Rebbi Yose ben Rebbi Abun said, nevertheless each one kept to his tradition. Is cutting its wart with an implement a matter of Sabbath rest? Rebbi Abbahu said, Rebbi Yose ben Ḥanina stated only carrying it and bringing it; therefore not cutting its wart. That is because he thinks it is with an implement. Therefore if he were not of the opinion that it was with an implement, would it be a matter of Sabbath rest? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, where do they disagree? If he removed it with an implement. But if another person removed it it is disgusting, and is not the sacrifice another? Rebbi Yose said, there is a difference because there is written “a sacrifice”. Rebbi Mana said, sprinkling is a matter of Sabbath rest, and these are because of Sabbath rest. Sprinkling is pushed aside but these should not be pushed aside? Only that these are about the sacrifice and this is for the person who sacrifices. The word of Rebbi Zeˋira implies that there is no difference between sacrifice and sacrificer: Rebbi Jehudah bar Pazi stated Bar Qappara’s before Rebbi Zeˋira: I wonder how Rebbi Eliezer received Rebbi Joshua’s answer that these are about the sacrifice and this is for the person who sacrifices? He told him, Bar Qappara was wondering, Rebbi Eliezer was not wondering.

HALAKHAH: What means כְמַצְלִיף? Rebbi Samuel bar Ḥananiah in the name of Rebbi Eleazar: Like one who whips.

HALAKHAH: “Rebbi Joshua ben Ḥanania said, all during the water-drawing festivity they did not at all taste the taste of sleep. At the start they went to sacrifice the daily morning sacrifice; from there they went to sacrifice the musaf sacrifices; from there they went [to sacrifice vows and voluntary offerings; from there they went] to eat and drink. From there they went to study Torah; and from there they went to sacrifice the daily evening sacrifice; and from there they went to the water-drawing festivity.” But was it not stated, “an oath that I shall not sleep for three days,” one whips him and he sleeps immediately? They were dozing.

There, they say, because Rebbi Joshua praised Rebbi Aqiba, it implies that practice follows his argument. The rabbis of Caesarea say, he praised him for his ingenuity, but in fact practice does not follow his argument, since Rebbi Aḥa, Rebbi Maisha, in the name of Rebbi Eleazar said, one whips for tertiary [impurity] for tithes, even according to Rebbi Aqiba. Rebbi Yudan in the name of Rebbi Hilai: Even according to Rebbi Aqiba one does not whip. Why? The ṭevul yom makes invalid, secondary impurity makes invalid. Since the ṭevul yom has no touch for profane food, also secondary impurity has no touch for profane food. Rebbi Eleazar said, as the count for profane food so is the count of tithes. This corresponds to what Rebbi Jonah, Rebbi Immi, said in the name of Rebbi Simeon ben Laqish: We deal with somebody who ate profane food, and that Chapter deals with tithe. Rebbi Yose said, even its primary [impurity] is not clear. Not “I will not eat” is written, but “I did not eat.” Rebbi Abba Mari said, since it is written “following all Your commandments which You commanded me,” is it as if it were not clear?

Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Eleazar disagree, for Rebbi Joḥanan said, one whips for prohibitions and Rebbi Eleazar said, one does not whip. Rebbi Jacob bar Aḥa said, so did Rebbi Joḥanan answer Rebbi Eleazar: According to you, who says one does not whip on prohibitions, did we not state: “If somebody has vowed not to have any usufruct from another and he goes to visit him,” let him not enter! Rebbi Jeremiah said, there is a difference there because of the ways of peace. Rebbi Yose asked: If it is because of the ways of peace, should he not also be permitted in case of an oath? But we have stated: “Vows are forbidden, oaths permitted.”

“An oath that I shall not sleep for three days,” one whips him and he can sleep immediately. “An oath that I shall not eat for three days,” one waits until he eats and then whips him.

“An oath that I shall not sleep for three days,” one whips him and he can sleep immediately. “An oath that I shall not eat for three days,” one waits until he eats and then whips him.

It was stated: “All substitute names for nazir vows are like nazir vows, and one whips because of them.” Even though Rebbi Joḥanan said, one does not whip for prohibitions, he agrees in this case that he is whipped. Even though Rebbi Simeon said, he does not bring a sacrifice, he agrees in this case that he be whipped. Even though Rebbi Jehudah said, a questionable nazir vow is permitted, he agrees in this case that he be whipped. Where do we hold? If he has the intention of becoming a nazir, even if he only said, I shall be a nazir if I mention bread, he is a nazir. Similarly, if he had no intention of becoming a nazir, even if he mentioned nazir, he is no nazir; for example if he was reading the Torah and mentioned nazir,naziq. But we hold about one who says, I declared my vow of nazir by any of these expressions. If one of them is a valid expression of a vow of nazir, it will fall on him, otherwise, will the vow of nazir not fall on him? One tells him: keep the discipline.

HALAKHAH: “If a woman had made a vow of nazir,” etc. Biblical whippings are 39 lashes. One evaluates him; if he can stand it, one whips him, if not, one does not whip him. Blows of rebelliousness: one strikes him until he accepts or until he dies.

“Rebbi Aqiba says, even if he dipped his bread in wine for a total volume of an olive, he is guilty.” Rebbi Ḥanania said, only if he dipped in an olive-sized volume of wine. Rebbi Immi in the name of Rebbi Joḥanan: For a mixed cup one whips because of soaking. That is, if they did (not) warn because of soaking. But if they warned because of soaking, this does not apply. It is written: “He shall not drink anything soaked in grapes.” Not only soaking grapes, from where soaking grape skins? The verse says “soaked, anything soaked,” that all kinds of soaking are counted. Mixed wine combines with pure wine. Soaking water of grapes combines with grapes. Do soaked grapes and wine combine? If one ate half an olive’s volume of wine and half an olive’s volume of soaking water, is he not guilty. Separately, he is not prosecutable. Because he combined, he is guilty. If he ate (sic!) an olive’s volume of wine and an olive’s volume of soaking water, he is guilty only once. Separately, he is guilty twice. Because he combined, he should be guilty only once.

Rebbi Ila said before Rebbi Yose: For whipping one, for hindering two, to start again three. A baraita disagrees with Rebbi Yose: “If he cropped any, he is guilty.” Rebbi Abba bar Mamal said, Rebbi Yasa explains it by a little bit from each one. A baraita disagrees with Samuel: A person may tear out two hairs and have violated four prohibitions: As a nazir, as a sufferer from sking disease, on a holiday, because of jaw stripping. We have enumerated the prohibitions; but with regard to whippings, one even whips for one.

Rebbi Illa said: He himself, who touched the corpse, is guilty. He said it and gave its reason: “who became impure,” that refers to the impurity of a human. But is there not a third? As Rebbi Abun bar Ḥiyya said, for impurity of a person from a person a man is guilty for impurity in the Sanctuary. They objected: If objects touch the corpse, a human the objects, and objects the human. For impurity of a person from a person, not for impurity of a person from objects. Rebbi Zeriqa in the name of Rav Hamnuna: The Tanna there disagrees with Rebbi Illa: “For an object made half of cement־earth and half of dung one is not guilty for coming to the Sanctuary” Because it is half of earth and half of dung; but if it were totally of earth, one would be guilty. Who is guilty? Not the one who touches it? Is he not the second who touches the first? Rebbi Phineas said before Rebbi Yose: Explain it if he threw it. He answered him, about him who threw it we stated: For washing his body he is subject to extirpation, for washing his garments to the forty. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yose, do we not have the Mishnah in support of that first Tanna, as is stated: “Rebbi Eleazar said in the name of Rebbi Joshua: For any impurity caused by a corpse for which the nazir shaves, one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave, one is not guilty if entering the Sanctuary.” For the first, for which the nazir shaves, one is guilty if entering the Sanctuary; for the second, for which the nazir does not shave, one is not guilty if entering the Sanctuary. Rebbi Joḥanan said, it is needed from what comes from the corpse: For a quartarius of blood or a quarter qab of bones, for which the nazir does not shave, one is not guilty if entering the Sanctuary; for half a log of blood and half a qab of bones, for which the nazir shaves, one is guilty if entering the Sanctuary. Rebbi Jeremiah said, we were of the opinion that they disagree about a sacrifice, but one whips even the third, even the fourth. Rebbi Yose from Sidon stated before Rebbi Jeremiah in opposition to Rebbi Jeremiah: “For any impurity caused by a corpse for which the nazir shaves, one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave, one is not guilty if entering the Sanctuary.” Rebbi Yose ben Rebbi Abun said, Rebbi Yannai, Rebbi Joḥanan: It is needed from what comes from the corpse: For a quartarius of blood or a quarter qab of bones, for which the nazir does not shave, one is not guilty; for half a log of blood and half a qab of bones, for which the nazir shaves, one is guilty.

Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status. Rebbi Mana said, it is written: For the crown of his God’s ointment is on him, I am the Eternal; if one could compare it, just as I am in My Sanctity, so Aaron is in his sanctity. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if a High Priest sinned, one whips him. If you would say by 23, his elevation would be his degradation. And Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him by a court of three [judges]. Does one return him? Rebbi Haggai said, by Moses, if one would return him, he would kill them. Rebbi Jehudah the Prince heard this and became angry. He sent Goths to catch Rebbi Simeon ben Laqish. They beat him. He fled to Magdala, some say to Kefar Ḥiṭṭim. The next day, Rebbi Joḥanan went to the assembly hall, when Rebbi Jehudah the Prince also went to the assembly hall. He said to him, why is the master not telling us words of instruction? He started clapping with one hand. He asked, does one clap with one? He answered him, no, but without ben Laqish there is nothing. He told him, I shall free him. He said to him, in Magdala. He told him, tomorrow I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel [from Egypt], He sent neither messenger nor angel but He went Himself, as is written: I shall pass through the Land of Egypt, He and all His Court. He asked him, why did you say these things? He told him, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, No my sons, because the reputation is not good.

Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status. Rebbi Mana said, it is written: For the crown of his God’s ointment is on him, I am the Eternal; if one could compare it, just as I am in My Sanctity, so Aaron is in his sanctity. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if a High Priest sinned, one whips him. If you would say by 23, his elevation would be his degradation. And Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him by a court of three [judges]. Does one return him? Rebbi Haggai said, by Moses, if one would return him, he would kill them. Rebbi Jehudah the Prince heard this and became angry. He sent Goths to catch Rebbi Simeon ben Laqish. They beat him. He fled to Magdala, some say to Kefar Ḥiṭṭim. The next day, Rebbi Joḥanan went to the assembly hall, when Rebbi Jehudah the Prince also went to the assembly hall. He said to him, why is the master not telling us words of instruction? He started clapping with one hand. He asked, does one clap with one? He answered him, no, but without ben Laqish there is nothing. He told him, I shall free him. He said to him, in Magdala. He told him, tomorrow I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel [from Egypt], He sent neither messenger nor angel but He went Himself, as is written: I shall pass through the Land of Egypt, He and all His Court. He asked him, why did you say these things? He told him, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, No my sons, because the reputation is not good.

Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status. Rebbi Mana said, it is written: For the crown of his God’s ointment is on him, I am the Eternal; if one could compare it, just as I am in My Sanctity, so Aaron is in his sanctity. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if a High Priest sinned, one whips him. If you would say by 23, his elevation would be his degradation. And Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him by a court of three [judges]. Does one return him? Rebbi Haggai said, by Moses, if one would return him, he would kill them. Rebbi Jehudah the Prince heard this and became angry. He sent Goths to catch Rebbi Simeon ben Laqish. They beat him. He fled to Magdala, some say to Kefar Ḥiṭṭim. The next day, Rebbi Joḥanan went to the assembly hall, when Rebbi Jehudah the Prince also went to the assembly hall. He said to him, why is the master not telling us words of instruction? He started clapping with one hand. He asked, does one clap with one? He answered him, no, but without ben Laqish there is nothing. He told him, I shall free him. He said to him, in Magdala. He told him, tomorrow I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel [from Egypt], He sent neither messenger nor angel but He went Himself, as is written: I shall pass through the Land of Egypt, He and all His Court. He asked him, why did you say these things? He told him, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, No my sons, because the reputation is not good.

If He stated a general principle as a positive commandment but the detail as a prohibition, the word of Rebbi Eleazar is that this is a general principle followed by a detail. Rebbi Eleazar said, one whips for ploughing in the Sabbatical year. Rebbi Joḥanan said, one does not whip for ploughing in the Sabbatical year. What is Rebbi Eleazar’s reason? The Land shall keep a Sabbath for the Eternal, a general principle. Your field you shall not sow, your vineyard you shall not prune, detail. The sower and the pruner were included in the general case; why were they mentioned separately? To include with them; since the sower and the pruner are particular in that they perform work on the ground or on a tree, I have only what is work on the ground or on a tree. How does Rebbi Joḥanan treat this? They are two different things, and two different details for one general principle do divide. In Rebbi Eleazar’s opinion they do not divide. But he holds that because they do not divide, they are for making inferences. In Rebbi Joḥanan’s opinion, they are not for making inferences. There is a difference here because He stated a general principle as a positive commandment but the detail as prohibitions. No positive commandment allows inferences for a prohibition and no prohibition allows inferences for a positive commandment. In Rebbi Eleazar’s opinion a positive commandment allows inferences for a prohibition but no prohibition allows inferences for a positive commandment. In Rebbi Joḥanan’s opinion it is obvious that one may dig cisterns, ditches, and caves during it. In Rebbi Eleazar’s opinion, may one dig cisterns, ditches, and caves during it? Just as one cannot make inferences for prohibitions, so one should not be able to make inferences for permissions. Rebbi Abba from Carthage said, Rebbi Joḥanan’s reason is six years you shall sow your field, not in the Sabbatical; and six years you shall prune your vineyard, not in the Sabbatical. Any prohibition inferred from a positive commandment is a positive commandment; one violates a positive commandment. Rebbi Jeremiah said, one violates a positive commandment. Rebbi Yose said, there is not even a positive commandment. But is it not written that the Land shall rest as a repose for the Eternal? That is for the prohibition implied by it.

MISHNAH: If one of them was one-armed, or lame, or mute, or deaf, he cannot be tried as deviant and rebellious son, as it is said: His father and mother shall grab him, not one-armed ones, bring him out, not lame ones, and say, not mute ones, this son of ours, and not blind ones, he does not listen to our voice, not deaf ones. One warns him before three [judges] and whips him. If he becomes a repeat offender, he is tried by 23 but cannot be stoned unless the original three were present, since it is said this son of ours, this is the one who was whipped before you.

HALAKHAH: “An Anointed Priest who sinned,” etc. Halakhah 2:“An Anointed Priest who was removed from his anointed status,” etc. Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status. Rebbi Mana said, it is written: For the crown of his God’s ointment is on him, I am the Eternal; if one could compare it, just as I am in My Greatness, so Aaron is in his greatness. Rebbi Abun said, it is written: Holy shall he be for you; if one could compare it, I am in My Sanctity, so Aaron is in his sanctity. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if an Anointed Priest sinned, one whips him in a court of three [judges]. If you would say in a court of 23, his elevation would be his degradation. Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him in a court of three [judges]. Does one return him? Rebbi Ḥaggai said, better if one did return him, he would kill them. Rebbi Jehudah the Prince heard this and became angry. He sent Goths to catch Rebbi Simeon ben Laqish. He fled to Magdala, some say to Kefar Ḥiţţim. Rebbi Joḥanan went to the assembly hall; Rebbi Jehudah the Prince also went to the assembly hall. He said to him, why is the master not telling us words of instruction? He started clapping with one hand. He asked, does one clap with one? He answered him, no, but without ben Laqish there is nothing. He said, no. He told him, I shall free him. He said to him, in Magdala. He told him, I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel from Egypt, He sent neither messenger nor angel but He went Himself, as is written: I shall pass through the Land of Egypt in that night, not only He but all His Court. It is not written in this context “when Power went” but when Powers went. They asked him, why did you say these things? He told them, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, No my sons, because the reputation is not good, etc., you remove the Eternal’s people, one removes him.

HALAKHAH: “An Anointed Priest who sinned,” etc. Halakhah 2:“An Anointed Priest who was removed from his anointed status,” etc. Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status. Rebbi Mana said, it is written: For the crown of his God’s ointment is on him, I am the Eternal; if one could compare it, just as I am in My Greatness, so Aaron is in his greatness. Rebbi Abun said, it is written: Holy shall he be for you; if one could compare it, I am in My Sanctity, so Aaron is in his sanctity. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if an Anointed Priest sinned, one whips him in a court of three [judges]. If you would say in a court of 23, his elevation would be his degradation. Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him in a court of three [judges]. Does one return him? Rebbi Ḥaggai said, better if one did return him, he would kill them. Rebbi Jehudah the Prince heard this and became angry. He sent Goths to catch Rebbi Simeon ben Laqish. He fled to Magdala, some say to Kefar Ḥiţţim. Rebbi Joḥanan went to the assembly hall; Rebbi Jehudah the Prince also went to the assembly hall. He said to him, why is the master not telling us words of instruction? He started clapping with one hand. He asked, does one clap with one? He answered him, no, but without ben Laqish there is nothing. He said, no. He told him, I shall free him. He said to him, in Magdala. He told him, I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel from Egypt, He sent neither messenger nor angel but He went Himself, as is written: I shall pass through the Land of Egypt in that night, not only He but all His Court. It is not written in this context “when Power went” but when Powers went. They asked him, why did you say these things? He told them, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, No my sons, because the reputation is not good, etc., you remove the Eternal’s people, one removes him.

HALAKHAH: “An Anointed Priest who sinned,” etc. Halakhah 2:“An Anointed Priest who was removed from his anointed status,” etc. Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status. Rebbi Mana said, it is written: For the crown of his God’s ointment is on him, I am the Eternal; if one could compare it, just as I am in My Greatness, so Aaron is in his greatness. Rebbi Abun said, it is written: Holy shall he be for you; if one could compare it, I am in My Sanctity, so Aaron is in his sanctity. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if an Anointed Priest sinned, one whips him in a court of three [judges]. If you would say in a court of 23, his elevation would be his degradation. Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him in a court of three [judges]. Does one return him? Rebbi Ḥaggai said, better if one did return him, he would kill them. Rebbi Jehudah the Prince heard this and became angry. He sent Goths to catch Rebbi Simeon ben Laqish. He fled to Magdala, some say to Kefar Ḥiţţim. Rebbi Joḥanan went to the assembly hall; Rebbi Jehudah the Prince also went to the assembly hall. He said to him, why is the master not telling us words of instruction? He started clapping with one hand. He asked, does one clap with one? He answered him, no, but without ben Laqish there is nothing. He said, no. He told him, I shall free him. He said to him, in Magdala. He told him, I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel from Egypt, He sent neither messenger nor angel but He went Himself, as is written: I shall pass through the Land of Egypt in that night, not only He but all His Court. It is not written in this context “when Power went” but when Powers went. They asked him, why did you say these things? He told them, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, No my sons, because the reputation is not good, etc., you remove the Eternal’s people, one removes him.