תלמוד על מכות 1:1
Jerusalem Talmud Terumot
Rebbi Immi the Babylonian21He is R. Immi (Ammi), the head of the Tiberian academy after R. Joḥanan. His statement is quoted in the Babli (Ketubot 35a) by Abbai, one generation after R. Immi. in the name of the rabbis from there: The reason of Rebbi Simeon ben Laqish is “criminal, criminal.” “Criminal” is mentioned in capital cases22Num. 35:31: “Do not take weregild for the life of a human who is a criminal condemned to death.”, “criminal” is mentioned in cases of flogging23Deut. 25:2: “If the criminal is condemned to flogging, …”. Just as for the criminal in capital cases there is no monetary fine, so for the criminal mentioned in flogging cases there is no monetary fine.
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Jerusalem Talmud Sanhedrin
HALAKHAH: “One who prophesies in the name of foreign worship,” etc. 112This paragraph is thoroughly corrupt; the meaning can be understood approximately by reference to Tosephta 14:13: “He who prophesies to uproot one of the words of the Torah is punishable. Rebbi Simeon says, if he prophesies to uproot one of the words of the Torah but affirms others he cannot be prosecuted; but about foreign worship, even if he endorses it today but reneges tomorrow he is punishable.”
With Qorban Haˋedah it seems that the quote from the Ten Commandments (Ex. 20:16) was induced by the parallel text at the beginning of the next Halakhah and should be replaced by Deut. 18:22. The argument would go as follows: In Deut. 18:20–22, the court is commanded to punish the false prophet by a death sentence. The manner of execution is not specified; this implies that it must be by strangling. But in 13:2–12 the punishment of strange worship (idolatry) is stoning.
A person can be punished as a false prophet only if first he had established his credentials as a prophet by a sign or a miracle (Deut. 13:2, 18:22; Note 106). Then if the prophet argues for idolatry, even if he does not abolish any commandment of the Torah, he has to be punished (even if he propagates foreign worship in the name of the Eternal; Babli 89b). If he tells others not to obey some of the precepts of the Torah, for the Sages he is punishable, but not for R. Simeon. The prophet can be prosecuted only if he induces others to neglect Torah precepts, not if he himself seemingly violates them by Divine Command, as Elijah did on Mount Carmel, sacrificing on an altar which was authorized only for him.
Qorban Haˋedah gives a reconstruction of the paragraph which is not impossible but not supported by any parallel evidence.
In the word פיונטײה the ending יֵהּ is the possessive suffix “his”. For the remaining פיונטי the best available conjecture is Kohut’s, Latin punitio, -onis “punishment” [or poenaria (actiones), punishable (actions) (E. G.)]. Rebbi Yose ben Ḥanina said, everything was included in do not testify against your neighbor as a false witness. It came to judge whether by sign, or by miracle, whether about foreign worship or any other commandment. But about foreign worship, whether he intended to uproot the entire body or did not intend to uproot the entire body, by the words of Rebbi Simeon one does not prosecute him, but by the words of the Sages one stones him. For any other commandment by the words of the Sages one stones him, by the words of Rebbi Simeon he should understand his pywnṭ.
With Qorban Haˋedah it seems that the quote from the Ten Commandments (Ex. 20:16) was induced by the parallel text at the beginning of the next Halakhah and should be replaced by Deut. 18:22. The argument would go as follows: In Deut. 18:20–22, the court is commanded to punish the false prophet by a death sentence. The manner of execution is not specified; this implies that it must be by strangling. But in 13:2–12 the punishment of strange worship (idolatry) is stoning.
A person can be punished as a false prophet only if first he had established his credentials as a prophet by a sign or a miracle (Deut. 13:2, 18:22; Note 106). Then if the prophet argues for idolatry, even if he does not abolish any commandment of the Torah, he has to be punished (even if he propagates foreign worship in the name of the Eternal; Babli 89b). If he tells others not to obey some of the precepts of the Torah, for the Sages he is punishable, but not for R. Simeon. The prophet can be prosecuted only if he induces others to neglect Torah precepts, not if he himself seemingly violates them by Divine Command, as Elijah did on Mount Carmel, sacrificing on an altar which was authorized only for him.
Qorban Haˋedah gives a reconstruction of the paragraph which is not impossible but not supported by any parallel evidence.
In the word פיונטײה the ending יֵהּ is the possessive suffix “his”. For the remaining פיונטי the best available conjecture is Kohut’s, Latin punitio, -onis “punishment” [or poenaria (actiones), punishable (actions) (E. G.)]. Rebbi Yose ben Ḥanina said, everything was included in do not testify against your neighbor as a false witness. It came to judge whether by sign, or by miracle, whether about foreign worship or any other commandment. But about foreign worship, whether he intended to uproot the entire body or did not intend to uproot the entire body, by the words of Rebbi Simeon one does not prosecute him, but by the words of the Sages one stones him. For any other commandment by the words of the Sages one stones him, by the words of Rebbi Simeon he should understand his pywnṭ.
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