Difference between revisions of "Sanhedrin 57a"
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| − | <td valign="top" width="50%">for it is written, The earth also was corrupt before God; | + | <td valign="top" width="50%">for it is written, The earth also was corrupt before God;<ref>Gen. VI, II</ref> and a Tanna of the School of R. Ishmael taught: Wherever corruption is mentioned, it must refer to immorality and idolatry.<ref>And once they were punished for these offences, they must first have been admonished against them.</ref> 'Immorality.' as it is written, for all flesh had corrupted his way upon the earth.<ref>Ibid. 'Corrupted his way' connotes immorality; cf. the way of a man with a maid. Prov. XXX, 19.</ref> 'Idolatry,' for it is written, Lest ye corrupt yourselves and make you a graven image, etc.<ref>Deut. IV, 16.</ref> And the other teacher [who deduces this from the verse, and the Lord God commanded etc.]?<ref>How does he utilize this latter verse?</ref> He maintains that this verse [sc. the earth also etc.] merely describes their way of living.6 'Bloodshed', as it is written, Whoso sheddeth man's blood, etc.7 And the other?8 — This verse [he will maintain] merely teaches the manner of execution.9 Robbery, for it is written, As the wild herbs have I given you all things;10 upon which R. Levi commented: as the wild herbs, but not as the cultivated herbs.11 And the other?12 — He will hold that this verse is written to permit animal flesh,13 [but not to prohibit robbery]. Flesh cut from the living animal, as it is written, But flesh with the life thereof, which is the blood thereof, shall ye not eat.14 And the other?15 — He may hold that this verse teaches that flesh cut from live reptiles is permitted.16 Emasculation, for it is written, Bring forth abundantly in the earth, and multiply therein.17 And the other?18 — He may regard this merely as a blessing.19 Forbidden mixture, as it is said, Of fowls after their kind.20 And the other?21 — He will maintain that this was merely for the sake of mating.22 </td> |
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Revision as of 15:49, 26 February 2007
Sanhedrin 57a
| for it is written, The earth also was corrupt before God;[1] and a Tanna of the School of R. Ishmael taught: Wherever corruption is mentioned, it must refer to immorality and idolatry.[2] 'Immorality.' as it is written, for all flesh had corrupted his way upon the earth.[3] 'Idolatry,' for it is written, Lest ye corrupt yourselves and make you a graven image, etc.[4] And the other teacher [who deduces this from the verse, and the Lord God commanded etc.]?[5] He maintains that this verse [sc. the earth also etc.] merely describes their way of living.6 'Bloodshed', as it is written, Whoso sheddeth man's blood, etc.7 And the other?8 — This verse [he will maintain] merely teaches the manner of execution.9 Robbery, for it is written, As the wild herbs have I given you all things;10 upon which R. Levi commented: as the wild herbs, but not as the cultivated herbs.11 And the other?12 — He will hold that this verse is written to permit animal flesh,13 [but not to prohibit robbery]. Flesh cut from the living animal, as it is written, But flesh with the life thereof, which is the blood thereof, shall ye not eat.14 And the other?15 — He may hold that this verse teaches that flesh cut from live reptiles is permitted.16 Emasculation, for it is written, Bring forth abundantly in the earth, and multiply therein.17 And the other?18 — He may regard this merely as a blessing.19 Forbidden mixture, as it is said, Of fowls after their kind.20 And the other?21 — He will maintain that this was merely for the sake of mating.22 | |
| R. Joseph said, The scholars23 stated: A heathen is executed for the violation of three precepts — Mnemonic G Sh R—24 viz., adultery, bloodshed, and blasphemy. R. Shesheth objected: Now bloodshed is rightly included, since it is written, Whoso sheddeth the blood of man, by man shall his blood be shed;25 but whence do we know the others? If they are derived from bloodshed,26 the other four should also be included; whilst if their inclusion is taught by the extending phrase any man,27 should not idolatry too be included?28 But R. Shesheth said thus: The scholars stated, A heathen is executed for the violation of four precepts [including idolatry]. But is a heathen executed for idolatry? Surely it has been taught: With respect to idolatry, such acts for which a Jewish court decrees sentence of death [on Jewish delinquents] are forbidden to the heathen. This implies that they are merely forbidden, but their violation is not punished by death! — R. Nahman b. Isaac answered: Their prohibition is their death sentence.29 | |
| R. Huna, Rab Judah, and all the disciples of Rab maintained: A heathen is executed for the violation of the seven Noachian laws; the Divine Law having revealed this of one [murder], it applies to all. Now is a heathen executed for robbery? Has it not been taught: 'With respect to robbery — if one stole or robbed30 or [seized] a beautiful woman,31 or [committed] similar offences,32 if [these were perpetrated] by one Cuthean33 against another, [the theft, etc.] must not be kept, and likewise [the theft] of an Israelite by a Cuthean, but that of a Cuthean by an Israelite may be retained'?34 But if robbery is a capital offence, should not the Tanna have taught: He incurs a penalty? — Because the second clause wishes to state, 'but that of a Cuthean by an Israelite may be retained,' therefore the former clause reads, '[theft of an Israelite by a Cuthean] must not be kept.'35 But where a penalty is incurred, it is explicitly stated, for the commencing clause teaches: 'For murder, whether of a Cuthean by a Cuthean, or of an Israelite by a Cuthean, punishment is incurred; but of a Cuthean by an Israelite, there is no death penalty'?36 — How else could that clause have been taught? Could he state, 'forbidden' … 'permitted'? Surely it has been taught; A Cuthean and a [Jewish] shepherd of small cattle [sheep, goats, etc.]37 need neither be rescued [from a pit] nor may they be thrown [therein]!38 'And similar acts.' To what can this apply in the case of robbery? — R. Aha b. Jacob answered: To a worker in a vineyard [who eats of the grapes]. When so? If his is the finishing work, it is permitted?39 If it is not the finishing work, is it not actual robbery?40 — But R. Papa said: This applies to [the theft of] an article worth less than a perutah.41 But if so, why say that such robbery of a Jew by a Cuthean must not be kept: does he not forgive him?42 — Though he later forgives him, he is grieved when it occurs [therefore it is prohibited] — But how can you say that such robbery by one Cuthean from another is but a 'similar act' [i.e., bordering on robbery]: since a Cuthean does not forgive,43 is it not actual theft? — But R. Aha, the son of R. Ika answered; It applies to the withholding of a labourer's wage.44 One Cuthean from another, or a Cuthean from an Israelite is forbidden, but an Israelite from a Cuthean is permitted.45 To what can 'a similar act' apply in the case of a beautiful woman? — When R. Dimi came,46 he said in the name of R. Eleazar in the name of R. Hanina: To a heathen who allotted a bondwoman to his slave [for concubinage] and then took her for himself, for this he is executed.47 | |
| 'A similar act', however, is not taught with reference to murder.48 Abaye said: If it should be, however, that it is so taught, it would be in accordance with R. Jonathan b. Saul. For it has been taught; If one was pursuing his neighbour to slay him, and the latter could have saved himself by maiming a limb [of the pursuer, e.g., his foot], and did not thus save himself [but killed him instead], |
