וְנִשְׁמַרְתֶּ֥ם מְאֹ֖ד לְנַפְשֹׁתֵיכֶ֑ם כִּ֣י לֹ֤א רְאִיתֶם֙ כָּל־תְּמוּנָ֔ה בְּי֗וֹם דִּבֶּ֨ר יְהוָ֧ה אֲלֵיכֶ֛ם בְּחֹרֵ֖ב מִתּ֥וֹךְ הָאֵֽשׁ׃
Karena itu, jagalah dirimu baik-baik, sebab kamu tidak melihat rupa apa pun pada hari Yang Mahakekal berfirman kepadamu di Horeb dari tengah-tengah api,
Jerusalem Talmud Terumot
MISHNAH: When they came to a woman who was eating heave1The daughter of an Israel or a Levite married to a Cohen who may eat heave only as long as she is married to a Cohen or, if she becomes a widow, has descendants who may eat heave. and told her your husband died, or he divorced you2Since a woman is legally divorced only if the divorce document is delivered to her or her agent, the Halakhah has to find a case in which the divorced woman may have eaten heave in error.; similarly a slave3A Gentile slave owned by a Cohen who became Jewish by circumcision and immersion in a ritual bath and has to observe all rules of the Jewish religion. As long as he is owned by a Cohen, he eats heave. If he is manumitted, he becomes a full Jew but not a Cohen. who was eating heave when they came and told him your master died4In case the master has no heirs who may eat heave; for example, if the master had only daughters and they are married to Israel husbands., or he sold you to an Israel or gave you as a gift, or made you a free person; similarly a Cohen who was eating heave when it became known that he was the son of a divorcee5The son of a Cohen and a divorcee is desecrated (Lev. 21:15) and cannot eat heave. or the son of a woman who had performed ḥaliẓah6The widow of a childless man who is not married by her brother-in-law but freed from him by the ceremony of drawing off her brother-in-law’s shoe. While this act is not a divorce, it is considered close enough to a divorce to forbid the widow to any Cohen by rabbinic law., Rebbi Eliezer obliges them to pay principal and fifth7Like everybody eating heave in error., but Rebbi Joshua frees them. If8This part of the Mishnah will be explained in Halakhah 2. he was standing on top of the altar and sacrificing when it became known that he was the son of a divorcee or the son of a woman who had performed ḥaliẓah, Rebbi Eliezer says that all sacrifices he performed on the altar are invalid but Rebbi Joshua declares them valid. If it became known that he has a bodily defect, his work is invalid.
All of these43Those mentioned in Mishnah 1 who have to stop eating heave immediately., if heave was in their mouths, Rebbi Eliezer says, they should swallow it44And add the value of the food swallowed to the amount to be paid as principal and fifth, according to R. Eliezer., Rebbi Joshua says, they should spit it out45Since R. Joshua does not require payment, he cannot tolerate enjoyment of the heave for a single moment after it became forbidden.. If they said to him, you and the heave have become impure, Rebbi Eliezer says, he should swallow it, Rebbi Joshua says, he should spit it out46This case is parallel to the previous one. “He” in this case is a Cohen of unquestioned pedigree who started to fulfill his duty eating heave, thinking he and the heave were pure.. You or the heave were impure, or if it became known that it was ṭevel, or First Tithe of which its heave had not been taken, or Second Tithe or dedicated [food] that had not been redeemed,47In all these cases, eating the food was sinful to begin with. An impure person may not eat heave and impure heave may not be eaten (Num. 18:13). First Tithe remains ṭevel as long as the heave of the tithe was not lifted from it. Unredeemed Second Tithe can be eaten only in Jerusalem, and eating unredeemed dedicated food is larceny of Temple property. or that he tasted the taste of a bed bug in his mouth48Swallowing such food would be a health hazard; it is forbidden knowingly to contribute to a deterioration of one’s health (Deut. 4:15)., he has to spit it out49R. Eliezer agrees that food cannot be swallowed if there never was a time when swallowing it was permitted..
All of these43Those mentioned in Mishnah 1 who have to stop eating heave immediately., if heave was in their mouths, Rebbi Eliezer says, they should swallow it44And add the value of the food swallowed to the amount to be paid as principal and fifth, according to R. Eliezer., Rebbi Joshua says, they should spit it out45Since R. Joshua does not require payment, he cannot tolerate enjoyment of the heave for a single moment after it became forbidden.. If they said to him, you and the heave have become impure, Rebbi Eliezer says, he should swallow it, Rebbi Joshua says, he should spit it out46This case is parallel to the previous one. “He” in this case is a Cohen of unquestioned pedigree who started to fulfill his duty eating heave, thinking he and the heave were pure.. You or the heave were impure, or if it became known that it was ṭevel, or First Tithe of which its heave had not been taken, or Second Tithe or dedicated [food] that had not been redeemed,47In all these cases, eating the food was sinful to begin with. An impure person may not eat heave and impure heave may not be eaten (Num. 18:13). First Tithe remains ṭevel as long as the heave of the tithe was not lifted from it. Unredeemed Second Tithe can be eaten only in Jerusalem, and eating unredeemed dedicated food is larceny of Temple property. or that he tasted the taste of a bed bug in his mouth48Swallowing such food would be a health hazard; it is forbidden knowingly to contribute to a deterioration of one’s health (Deut. 4:15)., he has to spit it out49R. Eliezer agrees that food cannot be swallowed if there never was a time when swallowing it was permitted..
Jerusalem Talmud Bava Kamma
MISHNAH: He who hits another61The meaning of this sentence is not clear. ‘Arukh: He blows his horn into the victim’s ear. Rashi quotes the Arukh and adds his teacher’s explanation: He hit him on his ear. Maimonides in his Mishnah Commentary: He hit him with his fist. In his Code (חובל ומזיק 9:3): He hit him with his flat hand. pays him a tetradrachma62The word סלע used in both Talmudim for tetradrachma is not the Hebrew “rock” but the Sumerian silà used in Accadic as the unit of volume (1/300 of a gur, כּוֹר).; Rebbi Jehudah says in the name of Rebbi Yose the Galilean, a mina63100 denarii.. If he slapped him, he pays 200 zuz64Accadic zūzum, from זוז “to split”, the half-šeqel piece, identified with the Roman denarius. The possession of 200 zuz disqualifies its holder from receiving public assistance (Mishnah Peah 8:8); it is a considerable sum., with the back of his hand he gives him 400 zuz. If he hurt him on his earlobe, tore out some of his hair, spat on him and the spit touched him, removed his stole, uncovered a woman’s hair65A married woman will indicate her status by having her hair covered in public. In the Babli and some Mishnah mss. it is stated explicitly “uncovered a woman’s hair in public”., he pays 400 zuz; everything corresponding to his honor66The sums stated in the Mishnah are maxima, applicable to the highest levels of society; the court may lower them in appropriate cases..
Rebbi Aqiba said, even the poorest in Israel are treated as aristocrats who lost their property67He disagrees with the last statement of the preceding Mishnah; the sums mentioned are mandatory in all cases., for they are descendents of Abraham, Isaac, and Jacob. In a case where somebody uncovered a woman’s hair, she came before Rebbi Aqiba who obligated him to pay her 400 zuz. He said to him, Rabbi, give me some time, which he did. He watched her at the entrance of her courtyard and broke a flask before her which contained an as worth of oil68A very small amount.. She uncovered her hair, splashed her hand with the oil and worked it onto her head. He had her observed by witnesses and came before Rebbi Aqiba, telling him, to such a one69Who uncovers herself for a very small gain. I have to give 400 zuz? He told him, you did not say anything since a person who injures himself, while he is not allowed to do that70Gen. 9:5, Deut. 4:15., is not liable, but others who injure him are liable; a person who cuts down his fruit trees, while he is not allowed to do that71Deut. 20:19; Ševi‘it 4:10, Notes 109–110., is not liable, but others who cut down his fruit trees are.
Rebbi Aqiba said, even the poorest in Israel are treated as aristocrats who lost their property67He disagrees with the last statement of the preceding Mishnah; the sums mentioned are mandatory in all cases., for they are descendents of Abraham, Isaac, and Jacob. In a case where somebody uncovered a woman’s hair, she came before Rebbi Aqiba who obligated him to pay her 400 zuz. He said to him, Rabbi, give me some time, which he did. He watched her at the entrance of her courtyard and broke a flask before her which contained an as worth of oil68A very small amount.. She uncovered her hair, splashed her hand with the oil and worked it onto her head. He had her observed by witnesses and came before Rebbi Aqiba, telling him, to such a one69Who uncovers herself for a very small gain. I have to give 400 zuz? He told him, you did not say anything since a person who injures himself, while he is not allowed to do that70Gen. 9:5, Deut. 4:15., is not liable, but others who injure him are liable; a person who cuts down his fruit trees, while he is not allowed to do that71Deut. 20:19; Ševi‘it 4:10, Notes 109–110., is not liable, but others who cut down his fruit trees are.
Berakhot
Our Rabbis have taught : It happened that a pious man was saying the Tefillah by the roadside. A nobleman passed and greeted him ; but he did not respond. The nobleman waited until he had concluded his prayer ; and after he had concluded it, he said to him, "Good for nothing! Is it not written in your Torah, 'Only take heed to thyself, and keep thy soul diligently' (Deut iv. 9) and 'Take ye therefore good heed unto yourselves' (ibid. 5:15)? When I greeted thee, why didst thou not return my salutation? If I had cut off thy head with a sword, who would have demanded thy blood at my hand?"