Shabbat 277

הלכה ברורה ומשנה ברורה במקום אחד:

a clear <i>halachah</i> or a clear Mishnah<span class="x" onmousemove="('comment',' I.e., an absolute and definite ruling. completely intelligible and not subject to controversy. ');">¹</span> in any place.<span class="x" onmousemove="('comment',' Lit., 'in one place'. I.e., in any of the places whither they shall wander (Maharsha). ');">²</span>

תניא רבי יוסי בן אלישע אומר אם ראית דור שצרות רבות באות עליו צא ובדוק בדייני ישראל שכל פורענות שבאה לעולם לא באה אלא בשביל דייני ישראל שנאמר (מיכה ג, ט) שמעו נא זאת ראשי בית יעקב וקציני בית ישראל המתעבים משפט ואת כל הישרה יעקשו בונה ציון בדמים וירושלים בעולה ראשיה בשוחד ישפוטו וכהניה במחיר יורו ונביאיה בכסף יקסומו ועל ה' ישענו וגו'

It was taught. R. Jose b. Elisha said: If you see a generation overwhelmed by many troubles, go forth and examine the judges of Israel, for all retribution that comes to the world comes only on account of the Judges of Israel, as it is said, Hear this, I pray you ye heads of the house of Jacob, and rulers of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money; yet will they lean upon the Lord, etc.<span class="x" onmousemove="('comment',' Mic. III, 9-11. ');">³</span> They are wicked, but they place their confidence in Him Who decreed, and the world came into existence.<span class="x" onmousemove="('comment',' This phrase is now liturgical. ');">⁴</span>

רשעים הן אלא שתלו בטחונם במי שאמר והיה העולם לפיכך מביא הקב"ה עליהן ג' פורעניות כנגד ג' עבירות שבידם שנאמר (מיכה ג, יב) לכן בגללכם ציון שדה תחרש וירושלים עיין תהיה והר הבית לבמות יער

Therefore the Holy One, blessed be He, will bring three punishments upon them answering to the three sins which they cultivate,<span class="x" onmousemove="('comment',' Lit., 'which is in their hand'. ');">⁵</span> as it is said, Therefore shall Zion for your sake be ploughed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest.<span class="x" onmousemove="('comment',' Ibid. 12. ');">⁶</span>

ואין הקב"ה משרה שכינתו על ישראל עד שיכלו שופטים ושוטרים רעים מישראל שנאמר (ישעיהו א, כה) ואשיבה ידי עליך ואצרוף כבור סגיך ואסירה כל בדיליך ואשיבה שופטיך כבראשונה ויועציך כבתחלה וגו'

And the Holy One, blessed be He, will not cause His Divine presence to rest upon Israel until the wicked judges and officers cease out of Israel, for it is said, And I will turn my hand upon thee, and thoroughly purge away thy dross, and will take away all thy tin. And I will restore thy judges as at the first, and thy counsellors as at the beginning, etc.<span class="x" onmousemove="('comment',' Isa. I, 25f. ');">⁷</span> 'Ulla said: Jerusalem shall be redeemed only by righteousness,<span class="x" onmousemove="('comment',' I.e., through the exercise of righteousness. ');">⁸</span>

אמר עולא אין ירושלים נפדה אלא בצדקה שנאמר (ישעיהו א, כז) ציון במשפט תפדה ושביה בצדקה

as it is written, Zion shall be redeemed with judgement, and her converts with righteousness.<span class="x" onmousemove="('comment',' Isa. I, 27. ');">⁹</span> R. Papa said: When the haughty cease to exist [in Israel], the magi<span class="x" onmousemove="('comment',' The Guebres, who caused the Jews much suffering under the Sassanians, cf. Sanh., Sonc. ed., p 504, n. 6. ');">¹⁰</span>

אמר רב פפא אי בטלי יהירי בטלי אמגושי אי בטלי דייני בטלי גזירפטי

shall cease [among the Persians]. When the judges cease to exist [in Israel], the chiliarchi<span class="x" onmousemove="('comment',' [H] (Pers. Wezirpat, a ruler, Funk, Schwarz, Festschrift, p. 432) the name of a class of oppressive Persian officers.] ');">¹¹</span> shall cease. 'When the haughty cease to exist [in Israel], the magi shall cease [among the Persians]'; as it is written, And I will surely purge away thy haughty ones.<span class="x" onmousemove="('comment',' Deriving [H] from [H], great, haughty. ');">¹²</span>

אי בטלי יהירי בטלי אמגושי דכתיב ואצרוף כבור סגיך

When the judges cease to exist [in Israel], the chiliarchi shall cease, as it is written, The Lord hath taken away thy judgements, he hath cast out thine enemy.<span class="x" onmousemove="('comment',' Zeph. III, 15. ');">¹³</span> R. Melai<span class="x" onmousemove="('comment',' MS.O.: Simlai. ');">¹⁴</span>

אי בטלי דייני בטלי גזירפטי דכתיב (צפניה ג, טו) הסיר ה' משפטיך פנה אויבך

said in the name of R. Eleazar son of R. Simeon: What is meant by the verse, The Lord hath broken the staff of the wicked, the sceptre of the rulers?<span class="x" onmousemove="('comment',' Isa. XIV, 5. ');">¹⁵</span> 'The Lord hath broken the staff of the wicked' refers to the judges who become a staff for their sheriffs;<span class="x" onmousemove="('comment',' They support their underlings in evil; or, support them in their refusal to summon the defendant to court or to enforce the court verdict unless they are well-paid for it (Rashi). ');">¹⁶</span>

אמר רבי מלאי משום ר"א בר' שמעון מ"ד (ישעיהו יד, ה) שבר ה' מטה רשעים שבט מושלים שבר ה' מטה רשעים אלו הדיינין שנעשו מקל לחזניהם שבט מושלים אלו ת"ח שבמשפחות הדיינין מר זוטרא אמר אלו תלמידי חכמים שמלמדים הלכות ציבור לדייני בור

'the sceptre of the rulers' refers to the scholars in the families of the judges.<span class="x" onmousemove="('comment',' I.e., unfit judges appointed by the scholars of their family. ');">¹⁷</span> Mar Zutra said: This refers to the scholars who teach the laws of the public<span class="x" onmousemove="('comment',' [H]. Probably laws concerning communal matters, the imposts of levies for communal and charitable purposes v. Herzog, The Main Institutions of Jewish Law. Vol. 1, XXIII. ');">¹⁸</span>

אמר ר"א בן מלאי משום ר"ל מאי דכתיב (ישעיהו נט, ג) כי כפיכם נגואלו בדם ואצבעותיכם בעון שפתותיכם דברו שקר לשונכם עולה תהגה

to ignorant judges.<span class="x" onmousemove="('comment',' Rashi: the judges being appointed in reliance that these scholars would guide them in law, whereas they subsequently act of their own accord in many cases. ');">¹⁹</span> R. Eleazar b. Melai said in the name of Resh Lakish: What is meant by the verse, For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue muttereth wickedness?<span class="x" onmousemove="('comment',' Isa. LIX, 3. ');">²⁰</span>

כי כפיכם נגואלו בדם אלו הדיינין ואצבעותיכם בעון אלו סופרי הדיינין שפתותיכם דברו שקר אלו עורכי הדיינין לשונכם עולה תהגה אלו בעלי דינין

'For your hands are defiled with blood': this refers to the judges: 'and your fingers with iniquity', to the judges' scribes;<span class="x" onmousemove="('comment',' Who record verdicts falsely. ');">²¹</span> 'your lips have spoken lies' to the advocates of the judges;<span class="x" onmousemove="('comment',' Rashi: who instruct the litigants how to plead. V, Aboth, Sonc. ed., p. 6, n, 1. ');">²²</span>

ואמר רבי מלאי משום ר' יצחק מגדלאה מיום שפירש יוסף מאחיו לא טעם טעם יין דכתיב (בראשית מט, כו) ולקדקד נזיר אחיו

'your tongue muttereth wickedness' — to the litigants. R. Melai also said in the name of R. Isaac of Magdala: From the day that Joseph departed from his brothers he did not taste wine, for it is written, [The blessings of thy father...shall be on the head of Joseph]. And on the crown of the head of him who was a nazirite [since his departure] from his brethren.<span class="x" onmousemove="('comment',' Gen. XLIX, 26. E.V.: 'of him that was separate from his brethren'. A nazirite is forbidden wine, Num. VI, 2-3. ');">²³</span>

ר' יוסי בר' חנינא אמר אף הן לא טעמו טעם יין דכתיב (בראשית מג, לד) וישתו וישכרו עמו מכלל דעד האידנא לא (הוה שיכרות) ואידך שיכרות הוא דלא הוה שתיה מיהא הוה

R. Jose b. R. Hanina said: They too did not taste wine, for it is written, And they drank, and drank largely with him:<span class="x" onmousemove="('comment',' Gen. XLIII, 34. ');">²⁴</span> which implies [that they did] not [drink] until then. And the other?<span class="x" onmousemove="('comment',' R. Melai: why does he omit the brothers? ');">²⁵</span>

ואמר רבי מלאי בשכר (שמות ד, יד) וראך ושמח בלבו זכה לחשן המשפט על לבו:

— There was no extensive drinking,<span class="x" onmousemove="('comment',' Lit., 'no drunkenness'. During the period of separation. ');">²⁶</span> yet there was [moderate] drinking.<span class="x" onmousemove="('comment',' On the part of the brothers. ');">²⁷</span>

שלחו ליה בני בשכר ללוי כילה מהו כשותא בכרמא מהו מת בי"ט מהו

R. Melai also said: As a reward for, and when he seeth thee, he shall be glad in his heart,<span class="x" onmousemove="('comment',' Ex. IV, 14 — the reference is to Aaron. ');">²⁸</span> he was privileged to wear the breastplate of judgment upon his heart.

אדאזיל נח נפשיה דלוי אמר שמואל לרב מנשיא אי חכימת שלח להו שלח להו כילה חזרנו על כל צידי כילה ולא מצינו לה צד היתר

The citizens of Bashkar<span class="x" onmousemove="('comment',' Caskar, the chief town in the Mesene region. on the right bank of the old Tigris; directly opposite, on the left bank, lay Wasit, and the two are to some extent identified; v. Obermeyer. pp. 91-3. ');">²⁹</span> sent [a question] to Levi: What about [setting up] a canopy [on the Sabbath]; what about cuscuta in a vineyard?<span class="x" onmousemove="('comment',' Does it infringe the prohibition against divers plants being sown together? v. Deut. XXII, 9. ');">³⁰</span>

ולישלח להו כדרמי בר יחזקאל לפי שאינן בני תורה

what about a dead man on a Festival?<span class="x" onmousemove="('comment',' What arrangements are permissible for handling him, the funeral, etc. ');">³¹</span> By the time he [the messenger] arrived [at Levi's home] Levi had died. Said Samuel to R. Menashia, If you are wise, send them [an answer]. [So] he sent [word] to them: 'As for a canopy, we have examined it from all aspects and do not find any aspect by which it can be permitted'. But let him send them [a permissive ruling] in accordance with Rami b. Ezekiel?<span class="x" onmousemove="('comment',' Who permits its spreading when it is furnished with cords, v. supra 138a. ');">³²</span>

כשותא בכרמא עירבובא ולישלח להו כדר"ט דתניא כישות ר' טרפון אומר אין כלאים בכרם וחכמים אומרים כלאים בכרם וקי"ל כל המיקל בארץ הלכה כמותו בחו"ל לפי שאינן בני תורה

[He did not do this] because they were not learned in the law.<span class="x" onmousemove="('comment',' They would go still further. ');">³³</span> 'Cuscuta in a vineyard is a [forbidden] mixture'. But let him send them [a reply] in accordance with R. Tarfon. For it was taught: As for cuscuta, R. Tarfon maintains: It is not kil'ayim<span class="x" onmousemove="('comment',' V. Glos. ');">³⁴</span>

מכריז רב האי מאן דבעי למיזרע כשותא בכרמא ליזרע רב עמרם חסידא מנגיד עילויה

in a vineyard; while the Sages rule: It is kil'ayim in a vineyard. And it is an established principle: The view of him, who is lenient in respect to Palestine,<span class="x" onmousemove="('comment',' Lit., 'the land' par excellence. ');">³⁵</span> is <i>halachah</i> without Palestine? — [Likewise] because they were not learnt in the law. Rab announced: He who wishes to sow cuscuta in a vineyard, let him sow.<span class="x" onmousemove="('comment',' V. Halevy. Doroth, I, 3, p. 137 ([H]). ');">³⁶</span>

רב משרשיא יהיב ליה פרוטה לתינוק נכרי וזרע ליה וליתן ליה לתינוק ישראל אתי למיסרך וליתן ליה לגדול נכרי אתי לאיחלופי בישראל

R. Amram the pious would ban [a person] for this. R. Mesharsheya would give a <i>perutah</i><span class="x" onmousemove="('comment',' A small coin. ');">³⁷</span> to a Gentile child to sow it for him.<span class="x" onmousemove="('comment',' He agreed with Rab, nevertheless he did it in an unusual manner, so as not to encourage laxity. ');">³⁸</span>

מת שלח להו מת לא יתעסקו ביה לא יהודאין ולא ארמאין לא ביום טוב ראשון ולא ביום טוב שני

Then let him give it to an Israelite child? — He would come to adhere [to this practice when he grew up]. Then let him give it to an adult Gentile? … He might come to substitute an Israelite for him. As for a corpse. he sent [word to them]: Neither Jews nor Syrians [non-Jews] may occupy themselves with a corpse, neither on the first day of a Festival nor on the second.<span class="x" onmousemove="('comment',' Though the second is only a Rabbinical institution. ');">³⁹</span>

איני והאמר רבי יהודה בר שילת אמר רבי אסי עובדא הוה בבי כנישתא דמעון ביום טוב הסמוך לשבת

But that is not so? For R. Judah b. Shilath said in R. Assi's name: Such a case happened in the synagogue of Ma'on<span class="x" onmousemove="('comment',' A town near Tiberias. ');">⁴⁰</span> on a Festival near the Sabbath,