Sacred Slogans A Jew is a Jew

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1 ב) ג) ד) ז) ה) ו) ח) I. Sinners are still Jews Sacred Slogans A Jew is a Jew 1a Joshua 7:11 Israel has sinned; they have violated my covenant, which I commanded them to keep. They have taken some of the devoted things; they have stolen, they have lied, they have put them with their own possessions. 1b. B. Sanhedrin 44a Israel has sinned - R. Abba b. Zabda said: Even though [the people] have sinned, they are still [called] Israel 2. B. Yevamot 47b When [a convert] comes up after his immersion he is deemed to be an Israelite in all respects. In respect of what practical issue? In that if he retracted and then betrothed the daughter of an Israelite he is regarded as a non-conforming Israelite and his betrothal is valid. 1. יהושע ז:יא ח ט א י ש ר א ל ו ג ם ע ב ר ו א ת ב ר ית י א ש ר צ ו ית י א ות ם ו ג ם ל ק ח ו מ ן ה ח ר ם ו ג ם ג נ ב ו ו ג ם כ ח ש ו ו ג ם ש מ ו ב כ ל יה ם: בבלי סנהדרין מד:א חטא ישראל. אמר רבי אבא בר זבדא: אף על פי שחטא - ישראל הוא. 2. בבלי יבמות מז:ב טבל ועלה - הרי הוא כישראל לכל דבריו. למאי הלכתא? דאי הדר ביה ומקדש בת ישראל, ישראל מומר קרינא ביה וקידושיו קידושין. II. Varieties of Exclusions A. Herem / Excommunication 3. Rambam Talmud Torah 6:14 When does the above apply? When the ban was imposed because he acted disrespectfully to a Torah sage. However, a person who was placed under a ban of ostracism for another reason for which such a ban may be declared - even if the ban was declared by a person of the lowest stature in Israel - the nasi and all Jews are obligated to abide by the terms of the ban until he repents for the matter for which the ban was imposed, and the ban is lifted. A ban of ostracism is imposed upon a person - either man or woman - for [the following] 24 reasons: 1. A person who disgraces a sage, even after his passing; 2. A person who embarrasses a messenger of a court; 3. A person who calls a colleague a slave; 4. A person who was ordered [to appear before] a court at a specific time and did not come; 5. A person who treats even one point of Rabbinic law with disrespect; needless to say, this applies regarding [matters of] Torah law; 6. A person who refuses to comply with the decisions [rendered by a court] is placed under ban until he complies; 7. A person who possesses an entity that can cause damage - e.g., a dangerous dog or a faulty ladder - is placed under ban until he removes that entity; 3. רמב ם תלמוד תורה ו:יד מה דברים אמורים במי שנדוהו על שבזה תלמידי חכמים אבל מי שנידוהו על שאר דברים שחייבים עליהם נידוי אפילו נידהו קטן שבישראל חייב הנשיא וכל ישראל לנהוג בו נידוי עד שיחזור בתשובה מדבר שנידוהו בשבילו ויתירו לו. על עשרים וארבעה דברים מנדין את האדם בין איש בין אשה ואלו הן : א) ) המבזה את החכם ואפילו לאחר מותו. ) המבזה שליח בית דין. ) הקורא לחבירו עבד. ) מי ששלחו לו בית דין וקבעו לו זמן ולא בא. ) המזלזל בדבר אחד מדברי סופרים ואין צריך לומר בדברי תורה. ) מי שלא קיבל עליו את הדין מנדין אותו עד שיתן. ) מי שיש ברשותו דבר המזיק כגון כלב רע או סולם רעוע מנדין אותו עד שיסיר היזקו. ) המוכר קרקע שלו לעובד כוכבים מנדין אותו עד שיקבל עליו Sacred Slogans: A Jew is a Jew 1

2 ט) י) כ) 8. A person who sells land to a gentile is placed under ban until he accepts responsibility for any damages which the gentile may cause his Jewish neighbor; 9. A person who testifies against a Jewish colleague in a secular court and causes money which Torah law would not [require him to pay] to be expropriated from him is placed under ban until he repays [that amount]; 10. A butcher who is a priest and does not separate the priestly gifts and give them to another priest is placed under ban until he gives them; 11. person who violates the sanctity of the second day of the festivals in the Diaspora, even though [their observance] is only a custom; 12. A person who performs work on Pesach eve after noon; 13. A person who takes God s name in vain or takes an oath casually; 14. A person who causes the many to desecrate God s name; 15. A person who causes the many to eat sacrificial food outside [its proper place]; 16. A person who calculates the years [and declares a leap year] or fixes the day of the new month in the Diaspora; 17. A person who causes the blind [ - i.e., the morally unaware - ] to stumble; 18. A person who prevents the many from performing a mitzvah; 19. A butcher who sold non-kosher meat; 20. A butcher who does not inspect his knife in the presence of a sage; 21. A person who intentionally causes himself to have an erection; 22. A person who divorced his wife, and then entered into a partnership or business dealing with her which requires them to come into contact. When they come to court, they are placed under ban; 23. A sage whose reputation is unsavory; 24. A person who places a person under ban when the latter does not deserve [such punishment]; 4. B. Mo ed Katan 15a What about those separated [under a ban], and [segregated] lepers in regard to cutting [their hair] during the festival week? Come and hear. Those separated [under a ban] and [segregated] lepers are forbidden to cut [their hair] and wash [their garments]. If one separated [under a ban] died, the court stones his coffin; R. Judah says, not that they set up a heap of stones over him like the heap of Achan (Jos 7:25), but the court sends [agents] and have a large stone placed on his coffin, which teaches you that if anyone is placed under a ban and dies in his separation, the court stones his coffin כל אונס שיבא מן העובד כוכבים לישראל חבירו בעל המצר. ) המעיד על ישראל בערכאות של עובדי כוכבים והוציא ממנו בעדותו ממון שלא כדין ישראל מנדין אותו עד שישלם. ) טבח כהן שאינו מפריש המתנות ונותנן לכהן אחר מנדין אותו עד שיתן. )יא( המחלל יום טוב שני של גליות אף על פי שהוא מנהג. )יב( העושה מלאכה בערב הפסח אחר חצות. )יג( המזכיר שם שמים לבטלה או לשבועה בדברי הבאי. )יד( המביא את הרבים לידי חלול השם. )טו( המביא את הרבים לידי אכילת קדשים בחוץ. )טז( המחשב שנים וקובע חדשים בחוצה לארץ. )יז( המכשיל את העור. )יח( המעכב הרבים מלעשות מצוה. )יט( טבח שיצאה טרפה מתחת ידו. ) טבח שלא בדק סכינו לפני חכם. )כא( המקשה עצמו לדעת. )כב( מי שגירש את אשתו ועשה בינו ובינה שותפות או משא ומתן המביאין להן להזקק זה לזה כשיבואו לבית דין מנדין אותם. )כג( חכם ששמועתו רעה. )כד( המנדה מי שאינו חייב נידוי. 4. בבלי מועד קטן טו:א תא שמע: מנודין ומצורעין אסורין לספר ולכבס. מנודה שמת - בית דין סוקלין את ארונו, רבי יהודה אומר: לא שיעמידו עליו גל אבנים כגלו של עכן, אלא: בית דין שולחין ומניחין אבן גדולה על ארונו. ללמדך שכל המתנדה ומת בנידויו בית דין סוקלין את ארונו. Sacred Slogans: A Jew is a Jew 2

3 B. Specific Exclusions 5. B. Hullin 3a-b R. Ashi said: This is the interpretation of the Mishnah. ALL MAY SLAUGHTER: even an Israelite apostate. In what respect is he an apostate? In that he eats carrion in order to satisfy his appetite. [This holds good], provided the requirement of Rava is fulfilled; for Rava said: In the case of an Israelite apostate who eats carrion in order that he may satisfy his appetite, one prepares the knife and gives it to him, and then we may eat of his slaughtering. But if the knife was not prepared and given to him he may not slaughter. If, however, he did slaughter, the knife should be examined now; if it is found to be satisfactory, we may eat of his slaughtering; otherwise we may not eat of his slaughtering. 6a. M. Eiruvin 3:2 If someone sends his eruv via the hand of a deaf-mute, someone of diminished mental capacity, a minor or one who does not acknowledge [the legal validity of] an eruv, it is not [considered] an eruv: but if he has told another person [not of the categories just mentioned] to receive it from [his messenger from those categories], behold it is [considered] an eruv. 6b. M. Eiruvin 6:1 Someone who dwells [together] in a courtyard with a gentile, or with someone who does not acknowledge [the validity of] an eruv [the halachic merging of separate domains by means of setting aside an amount of food in a designated place], behold [the residence there of] such [an individual] forbids him [from carrying there] - so says Rabbi Meir. Rabbi Eliezer ben Yaakov says, [Truly such an individual s residence] does not forbid him, until there are [also] two Israelites [the residence of which] forbid each other. 5. בבלי חולין ג:א-ב רב אשי אמר, הכי קתני: הכל שוחטין ואפילו ישראל מומר. מומר למאי? לאכול נבילות לתיאבון, וכדרבא, דאמר רבא: ישראל מומר אוכל נבילות לתיאבון, בודק סכין ונותן לו ומותר לאכול משחיטתו, אבל לא בדק ונתן לו - לא ישחוט, ואם שחט - בודק סכינו אחריו, נמצאת סכינו יפה - מותר לאכול משחיטתו, ואם לאו - אסור לאכול משחיטתו 6. משנה עירובין ג:ב השולח ערובו ביד חרש שוטה וקטן או ביד מי שאינו מודה בערוב אינו ערוב ואם אמר לאחר לקבלו ממנו הרי זה ערוב משנה עירובין ו:א הדר עם הנכרי בחצר או עם מי שאינו מודה בערוב הרי זה אוסר עליו דברי ר מאיר ר אליעזר בן יעקב אומר לעולם אינו אוסר עד שיהו שני ישראלים אוסרין זה על זה: 6c. M. Eiruvin 6:2 Said Rabban Gamliel, It happened that a Sadducee dwelt with us in a mavoy [an alleyway onto which courtyards open] in Jerusalem; and father said to us [on the Shabbat eve], Hurry and take out all the vessels into the alleyway, before [the Sadducee] brings out [his], and [by so doing] forbids it to you [to carry there]. Rabbi Yehudah says [it] with a variation in the language: Hurry and do [take care of] your needs in the alleyway, before [the Sadducee] brings out [his vessels], and [by so doing] forbids it to you [to carry there]. 7. B. Menahot 18b For it was taught: R. Simeon says, A priest who does not believe in the service has no portion in the priesthood, for it is written, He among the sons of Aaron, that offers the blood of the peaceofferings, and the fat, shall have the right thigh for a portion (Lev. 7:33); that is to say, if he believes in the service he has a portion in the priesthood, and if he does not believe in the service he has no משנה עירובין ו:ב אמר רבן גמליאל מעשה בצדוקי אחד שהיה דר עמנו במבוי בירושלים ואמר לנו אבא מהרו והוציאו את כל הכלים למבוי עד שלא יוציא ויאסר עליכם רבי יהודה אומר בלשון אחר מהרו ועשו צרכיכם במבוי עד שלא יוציא ויאסר עליכם: 7. בבלי מנחות יח:ב דתניא, רבי שמעון אומר: כל כהן שאינו מודה בעבודה - אין לו חלק בכהונה, שנאמר: המקריב את דם השלמים ואת החלב מבני אהרן לו תהיה שוק הימין למנה, מודה בעבודה יש לו חלק בכהונה, שאינו מודה בעבודה אין לו חלק בכהונה; Sacred Slogans: A Jew is a Jew 3

4 portion in the priesthood. Now I know it only of this [service stated in the verse], but whence do I know it also of the fifteen services, viz., pouring in [the oil], mingling, breaking it up, salting it, waving it, bringing it nigh, taking the handful, burning it, nipping off [the head of a bird-offering], receiving [the blood], sprinkling it, giving the water to a woman suspected of adultery (Num. 5:24), breaking the heifer s neck (Deut. 21:4), purifying the leper (Lev. 14:1), and raising the hands in blessing both within [the Temple] and without? The verse therefore adds, Among the sons of Aaron, that is, all services that are entrusted to the sons of Aaron; and the priest who does not believe in it has no portion in the priesthood ואין לי אלא זו בלבד, מנין לרבות ט ו עבודות: היציקות, והבלילות, והפתיתות, והמליחות, והתנופות, וההגשות, והקמיצות, והקטרות, והמליקות, והקבלות, והזאות, והשקאת סוטה, ועריפת עגלה, וטהרת מצורע, ונשיאות כפים בין מבפנים בין מבחוץ, מנין? ת ל: מבני אהרן, עבודה המסורה לבני אהרן כל כהן שאינו מודה בה - אין לו חלק בכהונה C. Rebellious Status 8. B. Avoda Zara 26b Abbahu recited to R. Johanan: Idolaters and [Jewish] shepherds of small cattle need not be brought up though they must not be cast in, but sectarians, informers, and apostates may be cast in, and need not be brought up. Whereupon R. Johanan remarked: I have been learning that the words, And so shalt thou do with every lost thing of thy brother s [thou mayest not hide thyself] (Deut. 22:3), are also applicable to an apostate, and you say he may be thrown down; leave out apostates! Could he not have answered that the one might apply to the kind of apostate who eats carrion meat to satisfy his appetite, and the other to an apostate who eats carrion meat to provoke? In his opinion, an apostate eating carrion meat to provoke is the same as a sectarian. It has been stated: [In regard to the term] apostate there is a divergence of opinion between R. Aha and Ravina; one says that [he who eats forbidden food] to satisfy his appetite, is an apostate, but [he who does it] to provoke is a min ; while the other says that even [one who does it] to provoke is merely an apostate. And who is a min? One who actually worships idols. 9. B. Gittin 47a We have learnt, if a man sells himself and his children to a heathen he is not to be redeemed, but his children are to be redeemed after the death of their father, to prevent their going astray. All the more so then here, where there is a danger of their being killed. The Rabbis said to R. Assi: This man is a non-observant Israelite, who has been seen eating non-jewish meat. He said to them: possibly he did so because he wanted [meat, and could get no other]? They said: There have been times when he had the choice of permitted and forbidden meat and he left the former and took the latter. He thereupon said to the man: Be off; they will not let me ransom you. 8. בבלי עבודה זרה כו:א-ב תני רבי אבהו קמיה דר יוחנן: העובדי כוכבים ורועי בהמה דקה - לא מעלין ולא מורידין, אבל המינין והמסורות והמומרים - היו מורידין ולא מעלין. א ל, אני שונה: לכל אבידת אחיך - לרבות את המומר, ואת אמרת היו מורידין! סמי מכאן מומר. ולישני ליה: כאן במומר אוכל נבילות לתיאבון, כאן במומר אוכל נבילות להכעיס! קסבר: אוכל נבילות להכעיס מין הוא. איתמר: מומר - פליגי רב אחא ורבינא, חד אמר: לתיאבון - מומר, להכעיס - מין הוי; וחד אמר: אפילו להכעיס נמי מומר, אלא איזהו מין? זה העובד אלילי כוכבים. 9. בבלי גיטין מז:א תנן: המוכר עצמו ואת בניו לעובדי כוכבים - אין פודין אותו, אבל פודין את הבנים משום קלקולא, וכ ש הכא דאיכא קטלא. אמרו לי רבנן לר אמי: האי ישראל מומר הוא, דקא חזו ליה דקאכיל נבילות וטריפות! אמר להו: אימא לתיאבון הוא דקאכיל. אמרו ליה: והא זמנין דאיכא היתירא ואיסורא קמיה, ושביק היתירא ואכיל איסורא! א ל: זיל, לא קא שבקי לי דאפרקינך. Sacred Slogans: A Jew is a Jew 4

5 D. Shabbat and Idolatry 10. B. Hullin 5a An objection was raised: [It is written]. Of you (Lev. 1:2), but not all of you, thus excluding an apostate. Of you, that is, among you [Israelites] does this distinction apply but not among other nations. Of the cattle includes persons who are [devoid of merit] like animals; hence [the Rabbis] have declared: One should accept sacrifices from the transgressors in Israel, so that they may be inclined to repent, but not from an Israelite apostate, or from one who offers a wine libation [to idols], or from one who profanes the Sabbath publicly. Now this [Baraitha] is selfcontradictory. It says. Of you, but not all of you, thus excluding an apostate ; and then it says: One may accept sacrifices from the transgressors in Israel! This is no difficulty. The former statement refers to one who is opposed to the whole Torah, while the latter statement refers to one who is opposed to one particular law. Consider now the last statement of the Baraitha: But not from an Israelite apostate, or from one who offers a wine libation [to idols], or from one who profanes the Sabbath publicly. What is meant by apostate in this statement? If it means one who is opposed to the whole Torah, then it is identical with the first statement; and if it means one who is opposed to one particular law, then it is inconsistent with the middle statement. Of necessity this must be the meaning of the last statement: But not from an Israelite apostate for offering a wine libation [to idols] or for profaning the Sabbath publicly. This proves that one who is an apostate in respect of idolatry is regarded as opposed to the whole Torah 10. בבלי חולין ה:א מיתיבי: מכם - ולא כולכם, להוציא את המומר, מכם - בכם חלקתי ולא באומות, מן הבהמה - להביא בני אדם שדומים לבהמה, מכאן אמרו: מקבלין קרבנות מפושעי ישראל כדי שיחזרו בהן בתשובה, חוץ מן המומר ומנסך את היין ומחלל שבתות בפרהסיא; הא גופא קשיא, אמרת: מכם - ולא כולכם, להוציא את המומר, והדר תני: מקבלין קרבנות מפושעי ישראל! הא לא קשיא: רישא מומר לכל התורה כולה, מציעתא מומר לדבר אחד; אימא סיפא: חוץ מן המומר ומנסך את היין ומחלל שבת בפרהסיא, האי מומר היכי דמי? אי מומר לכל התורה כולה, היינו רישא! ואי מומר לדבר אחד, קשיא מציעתא! אלא לאו הכי קאמר: חוץ מן המומר לנסך את היין ולחלל שבתות בפרהסיא, אלמא מומר לעבודת כוכבים הוה מומר לכל התורה כולה E. Misleading Leaders 11a. M. Sanhedrin 11:1 These are [executed by] strangulation: one who strikes his father or mother; one who kidnaps a Jew; a rebellious elder 11b. M. Sanhedrin 11:2 A rebellious elder [who rebels] against [a ruling of] the court as it is written, (Deuteronomy 17:8) If there arise a matter too hard for thee in judgment, etc. There were three courts there, one sitting at the entrance of the Temple Mount, one sitting at the entrance of the Temple Courtyard, and one sitting at the Chamber of Hewn Stone. They come to the one at the entrance of the Temple Mount, and say, Thus I have expounded and thus have my fellows expounded ; Thus I have taught and thus have my fellows taught. If they heard [the teaching], they tell them. If not, they come to those at the entrance of the Temple Courtyard, and say, Thus I have expounded and thus have my fellows expounded ; Thus I have taught and thus have my fellows taught. If they heard [the teaching], they tell them. If not, they all come to The Great Court in the Chamber 11. משנה סנהדרין יא:א אלו הן הנחנקין המכה אביו ואמו וגונב נפש מישראל וזקן ממרא על פי בית דין... משנה סנהדרין יא:ב זקן ממרא על פי בית דין שנאמר )דברים י ז( כי יפלא ממך דבר למשפט וגו שלשה בתי דינין היו שם אחד יושב על פתח הר הבית ואחד יושב על פתח העזרה ואחד יושב בלשכת הגזית באים לזה שעל פתח הר הבית ואומר כך דרשתי וכך דרשו חבירי כך לימדתי וכך לימדו חבירי אם שמעו אומרים להם ואם לאו באין להם לאותן שעל פתח העזרה ואומר כך דרשתי וכך דרשו חבירי כך לימדתי וכך לימדו חבירי אם שמעו אומרים להם ואם לאו אלו ואלו באים לבית דין הגדול שבלשכת הגזית שממנו יוצאת תורה לכל ישראל שנאמר )דברים י ז( מן המקום ההוא Sacred Slogans: A Jew is a Jew 5

6 of Hewn Stone, from which Torah goes out to all of Israel, as it is says, (Deut. 17:10) from that place which the Lord shall choose. [If] he returned to his city and taught again the way he taught [previously], he is exempt. [But if] he ruled [for others] to act [in accordance with his deviant teaching], he is liable, as it says, (Deut. 17:12) and the man that doeth presumptuously : he is not liable until he rules [for others] to act [in accordance with his deviant teaching]. A student [of his] who rules [for others] to act [in accordance with his teacher s deviant teaching] is exempt; it results that his stringency [that his is not qualified to offer practical instruction] is his leniency [that he is exempt from punishment]. 12. Y. Moed Katan 3:1 81d For whoever holds the community back from carrying out a religious duty is to be excommunicated. 13. Y. Ta anit 3:10 67a And all those who cause the public to profane God s name require excommunication 14. M. Avot 5:18 Anyone who brings merit to the many, sin does not result from him. And anyone who brings the many to sin is not given enough [time] to repent. Moshe -- who was meritorious and brought merit to the many; the merit of the many is appended to him, as it is stated (Deuteronomy 33:21), He fulfilled the righteousness of God and His statutes with Israel. Jeroboam -- who sinned and caused the many to sin; the sin of the many is appended to him, as it is stated (I Kings 15:30), for the sins of Jeroboam that he sinned and that he caused Israel to sin. 15. M. Avot 3:11 Rabbi Elazar of Modi in says: One who profanes the Kodeshim (sacred material); one who desecrates the holidays; one who whitens (embarrasses) the face of another in public; one who nullifies the covenant of Abraham our father, peace be upon him; one who reveals meanings (lit. faces ) in the Torah that run contrary to the law, even though he has Torah knowledge and good deeds, he has no share in the world to come. אשר יבחר ה חזר לעיר ושנה ולימד כדרך שהיה למד פטור ואם הורה לעשות חייב שנאמר )שם /דברים י ז/( והאיש אשר יעשה בזדון אינו חייב עד שיורה לעשות תלמיד שהורה לעשות פטור נמצא חומרו קולו: 12. ירושלמי מועד קטן ג:א דף פא ד מעכב את הרבי מלעשו מצוה שכל המעכב את הרבים לעשו דבר מצוה צריך נידוי 13. ירושלמי תענית ג:י דף סז טור א שכל המביא את הרבים לידי חילול השם צריך נידוי 14. משנה אבות ה:יח כל המזכה את הרבים אין חטא בא על ידו וכל המחטיא את הרבים אין מספיקין בידו לעשות תשובה משה זכה וזיכה את הרבים זכות הרבים תלוי בו שנאמר )דברים ל ג( צדקת ה עשה ומשפטיו עם ישראל ירבעם חטא והחטיא את הרבים חטא הרבים תלוי בו שנאמר )מלכים א טו( על חטאות ירבעם )בן נבט( אשר חטא ואשר החטיא את ישראל: 15. משנה אבות ג:יא רבי אלעזר המודעי אומר המחלל את הקדשים והמבזה את המועדות והמלבין פני חברו ברבים והמפר בריתו של אברהם אבינו עליו השלום והמגלה פנים בתורה שלא כהלכה אף על פי שיש בידו תורה ומעשים טובים אין לו חלק לעולם הבא: F. Confederacy of the Wicked 16. B. Sanhedrin 26a What is [the reference to] a confederacy of wicked men? [It is as follows:] Shevna [Chamberlain of the Palace of King Hezekiah (Isa. 22:15)] expounded [the law] before thirteen myriads, whereas Hezekiah expounded it only before eleven. When Sennacheriv came and besieged Jerusalem, Shevna wrote a note, which he shot on an arrow [into the enemy s camp, declaring]: Shevna and his followers are willing to conclude peace; Hezekiah and his followers are not. Thus it is written, For lo, the wicked bend the bow, they make ready 16. תלמוד בבלי סנהדרין כו:א מאי קשר רשעים? שבנא הוה דריש בתליסר רבוותא, חזקיה הוה דריש בחד סר רבוותא. כי אתא סנחריב וצר עלה דירושלים, כתב שבנא פתקא, שדא בגירא: שבנא וסיעתו - השלימו, חזקיה וסיעתו לא השלימו. שנאמר כי הנה הרשעים ידרכון קשת כוננו חצם על יתר. הוה קא מסתפי חזקיה, אמר: Sacred Slogans: A Jew is a Jew 6

7 their arrow upon the string. So Hezekiah was afraid, and said: Perhaps, Heaven forfend, the mind of the Holy One, blessed be He, is with the majority; and since they wish to surrender, we must do likewise! Thereupon the Prophet came and reassured him: Say ye not a confederacy, concerning all of whom this people do say, A confederacy; it is a confederacy of the wicked, and as such is not included in the counting [for the purpose of a decision]. דילמא חס ושלום נטיה דעתיה דקודשא בריך הוא בתר רובא, כיון דרובא מימסרי - אינהו נמי מימסרי. בא נביא ואמר לו: לא תאמרון קשר לכל אשר יאמר העם הזה קשר. כלומר: קשר רשעים הוא, וקשר רשעים אינו מן המנין. G. Defining Wicked 17a. Deut. 25:2 If the guilty person deserves to be beaten, the judge shall make them lie down and have them flogged in his presence with the number of lashes the crime deserves 17b. Mekhilta D.R. R. Shimon b. Yohai 23:7 It is said here (Ex. 23:7) wicked and there (Deut 25:2) wicked. Just as the wicked over there is punished with lashes, so to the wicked mentioned here is punished with lashes. 18. B. Yevamot 25a R. Joseph said: [If a man stated], 'So-and-so committed sodomy with me against my will', he and any other witness may be combined to procure his execution; [if, however, he said], 'with my consent', he is a wicked man concerning whom the Torah said, Put not thy hand with the wicked to be an unrighteous witness (Ex. 23:1) 19. B. Eiruvin 6b-7a The law is always in agreement with Beth Hillel, but he who wishes to act in agreement with the ruling of Beth Shammai may do so, and he who wishes to act according to the view of Beth Hillel may do so; [he, however, who adopts] the more lenient rulings of Beth Shammai and the more lenient rulings of Beth Hillel is a wicked man, [while of the man who adopts]the restrictions of Beth Shammai and the restrictions of Beth Hillel Scripture said: But the fool walketh in darkness (Ecc. 2:14). A man should rather act either in agreement with Beth Shammai both in their lenient and their restrictive rulings or in agreement with Beth Hillel in both their lenient and their restrictive rulings. 17. דברים כה:ב ו ה י ה א ם ב ן ה כ ות ה ר ש ע ו ה פ יל ו ה ש פ ט ו ה כ ה ו ל פ נ יו כ ד י ר ש ע ת ו ב מ ס פ ר: מכילתא דרבי שמעון בר יוחאי פרק כג פסוק ז נאמר כאן רשע ונאמר להלן רשע )דב כה ב( מה רשע האמור להלן מכות אף רשע האמור כאן מכות. 18. בבלי יבמות כה:א והאמר רב יוסף: פלוני רבעני לאונסי - הוא ואחר מצטרפין להרגו, לרצוני - רשע הוא, והתורה אמרה: אל תשת ידך עם רשע להיות עד חמס 19. בבלי עירובין ו:ב-ז:א לעולם הלכה כבית הלל, והרוצה לעשות כדברי בית שמאי - עושה, כדברי בית הלל - עושה. מקולי בית שמאי ומקולי בית הלל - רשע, מחומרי בית שמאי ומחומרי בית הלל - עליו הכתוב אומר הכסיל בחשך הולך, אלא, אי כבית שמאי - כקוליהון וכחומריהון, אי כבית הלל - כקוליהון וכחומריהון Sacred Slogans: A Jew is a Jew 7

8 H. The Am Ha Aretz 20. B. Berachot 47b A CUTHEAN MAY BE INCLUDED [IN THE THREE]. Why so? Wherein is he better than an am ha-arez, and it has been taught: An am ha aretz is not included for zimmun? Abaye replied: It refers to a Cuthean who is a haber. Rava said: You may even take it to refer to a Cuthean who is an am ha-arez, the passage cited referring to an am ha-arez as defined by the Rabbis who join issue in this matter with R. Meir. For it has been taught: Who is an am ha-arez? Anyone who does not eat non-sacred food in ritual cleanness. So R. Meir. The Rabbis, however, say: Anyone who does not tithe his produce in the proper way. Now these Cutheans do tithe their produce in the proper way, since they are very scrupulous about any injunction written in the Torah; for a Master has said: Whenever the Cutheans have adopted a commandment, they are much more particular with it than the Jews. Our Rabbis taught: Who is an am ha-arez? Anyone who does not recite the Shema evening and morning. This is the view of R. Eliezer. R. Joshua says: Anyone who does not put on tefillin. Ben Azzai says: Anyone who has not a fringe on his garment. R. Nathan says: Anyone who has not a mezuzah on his door. R. Nathan b. Joseph says: Anyone who has sons and does not bring them up to the study of the Torah. Others say: Even if one has learnt Scripture and Mishnah, if he has not ministered to the disciples of the wise, he is an am ha aretz. R. Huna said: The halachah is as laid down by Others. 21. M. Avot 2:5 Rabban Gamliel was accustomed to say: A boor cannot fear sin. An am ha-aretz cannot be pious 22. B. Berakhot 61a Said R. Ashi: On the view of R. Nahman that Manoah was an am ha aretz, he cannot even have known as much of Scripture as a schoolboy; for it says, And Rebekah arose and her damsels, and they rode upon the camels and followed the man (Gen. 24:61), [after the man] and not in front of the man. 20. בבלי ברכות מז:ב והכותי מזמנין עליו. אמאי? לא יהא אלא עם הארץ, ותניא, אין מזמנין על עם הארץ! אביי אמר: בכותי חבר. רבא אמר: אפילו תימא בכותי עם הארץ, והכא בעם הארץ דרבנן דפליגי עליה דרבי מאיר עסקינן; דתניא; איזהו עם הארץ? כל שאינו אוכל חוליו בטהרה, דברי רבי מאיר; וחכמים אומרים: כל שאינו מעשר פירותיו כראוי, והני כותאי - עשורי מעשרי כדחזי, דבמאי דכתיב באורייתא מזהר זהירי דאמר מר: כל מצוה שהחזיקו בה כותים - הרבה מדקדקין בה יותר מישראל. תנו רבנן: איזהו עם הארץ? כל שאינו קורא קריאת שמע ערבית ושחרית, דברי רבי אליעזר, רבי יהושע אומר: כל שאינו מניח תפילין, בן עזאי אומר: כל שאין לו ציצית בבגדו, רבי נתן אומר: כל שאין מזוזה על פתחו, רבי נתן בר יוסף אומר: כל שיש לו בנים ואינו מגדלם לתלמוד תורה, אחרים אומרים: אפילו קרא ושנה ולא שמש תלמידי חכמים הרי זה עם הארץ. אמר רב הונא: הלכה כאחרים 21. משנה אבות ב :ה הוא ]רבן גמליאל[ היה אומר אין בור ירא חטא ולא עם הארץ חסיד בבלי ברכות סא:א אמר רב אשי: ולמאי דקאמר רב נחמן מנוח עם הארץ היה - אפילו בי רב נמי לא קרא, שנאמר ותקם רבקה ונערתיה ותרכבנה על הגמלים ותלכנה אחרי האיש, ולא לפני האיש. Sacred Slogans: A Jew is a Jew 8

9 23. M. Avot 5:10 There are four temperaments among men: 1. the one who says what is mine is mine, and what is yours is yours -- that s an [average] temperament. And there are some who say that is the temperament of Sodom. 2. [one who says] what is mine is yours, and what is yours is mine -- [that s an] am ha aretz. 3. [one who says] what is mine is yours, and what is yours is yours -- [that s a] pious person. 4. [one who says] what is yours is mine, and what is mine is mine -- [that s a] wicked person. 24. B. Shabbat 152a It was taught, R. Ishmael son of R. Jose said: As for scholars, the older they grow the more wisdom they acquire, for it is said, With aged men is wisdom, and in length of days understanding (Job 12:12). But the amei ha aretz, as they wax older, become more foolish, for it is said, He removeth the speech of the trusty, and taketh away the understanding of the elders (Job 12:20). Ramifications for the Am Ha aretz 25. M. Horayot 3:8 A priest supersedes a Levite, a Levite supersedes an Israelite, an Israelite supersedes a product of a forbidden relation, a mamzer supersedes a Natin [member of a caste of Temple servants, historically descended from the Gibeonites], a Natin supersedes a convert, and a convert supersedes a freed slave. When? When they are all equal. But if the mamzer is a sage and the high priest is an am ha aretz, a mamzer who is a sage supersedes the high priest who is am am ha aretz 26. M. Demai 2:2 One who takes it on himself to be trustworthy must tithe that which he eats, and that which he sells, and that which he buys, and he may not stay as a guest of an am ha aretz. Rabbi Yehudah says, Even if he is a guest of an Am HaAretz, he is trustworthy. They said to him, [If] for his own consumption he is not trustworthy, how can he be trustworthy with that which belongs to another? 27. M. Avot 3:10 Rabbi Dosa ben Harkinus says: [Late] morning sleep, midday wine, chatter of children, and sitting in the assembly houses of the am ha-aretz remove a person from the world. 28. B. Shabbat 63a R. Abba also said in the name of R. Simeon b. Lakish: [Even] if a scholar is vengeful and bears malice like a serpent gird him on thy loins; [whereas even] if an am ha-arez is pious, do not dwell in his vicinity. 23. משנה אבות ה:י ארבע מדות באדם האומר שלי שלי ושלך שלך זו מדה בינונית ויש אומרים זו מדת סדום שלי שלך ושלך שלי עם הארץ שלי שלך ושלך שלך חסיד שלי שלי ושלך שלי רשע: 24. בבלי שבת קנב:א תניא, רבי ישמעאל ברבי יוסי אומר: תלמידי חכמים, כל זמן שמזקינין - חכמה נתוספת בהם, שנאמר: בישישים חכמה וארך ימים תבונה. ועמי הארץ, כל זמן שמזקינין - טפשות נתוספת בהן, שנאמר מסיר שפה לנאמנים וטעם זקנים יקח. 25. משנה הוריות ג: כהן קודם ללוי לוי לישראל ישראל לממזר וממזר לנתין ונתין לגר וגר לעבד משוחרר אימתי בזמן שכולן שוין אבל אם היה ממזר תלמיד חכם וכהן גדול עם הארץ ממזר תלמיד חכם קודם לכהן גדול עם הארץ 26. משנה דמאי ב:ב המקבל עליו להיות נאמן מעשר את שהוא אוכל ואת שהוא מוכר ואת שהוא לוקח ואינו מתארח אצל עם הארץ ר' יהודה אומר אף המתארח אצל עם הארץ נאמן אמרו לו על עצמו אינו נאמן כיצד יהא נאמן על של אחרים 27. משנה אבות ג:י רבי דוסא בן הרכינס אומר שינה של שחרית ויין של צהרים ושיחת ילדים וישיבת בתי כנסיות של עמי הארץ מוציאין את האדם מן העולם: 28. בבלי שבת סג:א אמר רבי אבא אמר רבי שמעון בן לקיש: אם תלמיד חכם נוקם ונוטר כנחש הוא - חגריהו על מתניך, אם עם הארץ הוא חסיד - אל תדור בשכונתו. Sacred Slogans: A Jew is a Jew 9

10 29. B. Pesahim 49a It was taught, R. Simeon said: Every feast which is not in connection with a religious deed, a scholar must derive no enjoyment thereof. What, for instance? Said R. Johanan: E.g., [the feast at the betrothal of] the daughter of a priest to an Israelite/non-priest, or the daughter of a scholar to an am ha-aretz. For R. Johanan said: If the daughter of a priest [marries] an Israelite, their union will not be auspicious. What is it? Said R. Hisda: [She will be] either a widow or a divorced woman, or she will have no seed [children]. In a Baraitha it was taught: He will bury her or she will bury him, or she will reduce him to poverty. But that is not so, for R. Johanan said: he who desires to become wealthy, let him cleave to the seed of Aaron, [for it is all the more] that the Torah and the priesthood will enrich them? There is no difficulty: one refers to a scholar; the other refers to an am haarez. 30. B. Pesahim 49a-b Our Rabbis taught: Let a man always sell all he has and marry the daughter of a scholar, for if he dies or goes into exile, he is assured that his children will be scholars. But let him not marry the daughter of an am ha aretz, for if he dies or goes into exile, his children will be ammei ha-aretz. Our Rabbis taught: Let a man always sell all he has and marry the daughter of a scholar, and marry his daughter to a scholar. This may be compared to [the grafting of] grapes of a vine with grapes of a vine, [which is] a seemly and acceptable thing. But let him not marry the daughter of an am ha aretz; this may be compared to [the grafting of] grapes of a vine with berries of a thorn bush, [which is] a repulsive and unacceptable thing. Our Rabbis taught: Let a man always sell all he has and marry the daughter of a scholar. If he does not find the daughter of a scholar, let him marry the daughter of [one of] the great men of the generation. If he does not find the daughter of [one of] the great men of the generation, let him marry the daughter of the head of synagogues. If he does not find the daughter of the head of synagogues, let him marry the daughter of a charity treasurer. If he does not find the daughter of a charity treasurer, let him marry the daughter of an elementary school-teacher, but let him not marry the daughter of an am ha aretz, because they are detestable and their wives are vermin, and of their daughters it is said, Cursed be he that lieth with any manner of beast (Deut. 27:21). 29.בבלי פסחים מט:א תניא, רבי שמעון אומר: כל סעודה שאינה של מצוה - אין תלמיד חכם רשאי להנות ממנה. כגון מאי? - אמר רבי יוחנן: כגון בת כהן לישראל, ובת תלמיד חכם לעם הארץ. דאמר רבי יוחנן: בת כהן לישראל - אין זווגן עולה יפה. מאי היא? - אמר רב חסדא: או אלמנה או גרושה או זרע אין לה. במתניתא תנא: קוברה או קוברתו, או מביאתו לידי עניות. - איני? - והא אמר רבי יוחנן: הרוצה שיתעשר - ידבק בזרעו של אהרן, כל שכן שתורה וכהונה מעשרתן - לא קשיא: הא - בתלמיד חכם, הא - בעם הארץ. 30. בבלי פסחים מט:א-ב תנו רבנן: לעולם ימכור אדם כל מה שיש לו וישא בת תלמיד חכם. שאם מת או גולה - מובטח לו שבניו תלמידי חכמים. ואל ישא בת עם הארץ - שאם מת או גולה בניו עמי הארץ. תנו רבנן: לעולם ימכור אדם כל מה שיש לו וישא בת תלמיד חכם, וישיא בתו לתלמיד חכם. משל לענבי הגפן בענבי הגפן, דבר נאה ומתקבל. ולא ישא בת עם הארץ - משל לענבי הגפן בענבי הסנה, דבר כעור ואינו מתקבל... תנו רבנן: לעולם ימכור אדם כל מה שיש לו וישא בת תלמיד חכם. לא מצא בת תלמיד חכם - ישא בת גדולי הדור. לא מצא בת גדולי הדור - ישא בת ראשי כנסיות, לא מצא בת ראשי כנסיות - ישא בת גבאי צדקה. לא מצא בת גבאי צדקה - ישא בת מלמדי תינוקות. ולא ישא בת עמי הארץ, מפני שהן שקץ, ונשותיהן שרץ, ועל בנותיהן הוא אומר ארור שכב עם כל בהמה. III. Final Thought 31. M. Kiddushin 1:10 Anyone who is not [involved in] Scripture, and not in the Oral Law, and not in proper social behavior is not part of the civilization. 31. משנה קידושין א:י וכל שאינו לא במקרא ולא במשנה ולא בדרך ארץ אינו מן הישוב: Sacred Slogans: A Jew is a Jew 10

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