| 词条 | Mishpatim | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| 释义 |
Jews read it the eighteenth Sabbath after Simchat Torah, generally in February or, rarely, in late January.[2] As the parashah sets out some of the laws of Passover, Jews also read part of the parashah, {{Bibleverse||Exodus|22:24–23:19,|HE}} as the initial Torah reading for the second intermediate day ({{Hebrew|חוֹל הַמּוֹעֵד}}, Chol HaMoed) of Passover. Jews also read the first part of parashah Ki Tisa, {{Bibleverse||Exodus|30:11–16,|HE}} regarding the half-shekel head tax, as the maftir Torah reading on the special Sabbath Shabbat Shekalim, which often falls on the same Sabbath as Parashat Mishpatim (as it does in 2020, 2023, 2026, 2028, and 2029). ReadingsIn traditional Sabbath Torah reading, the parashah is divided into seven readings, or {{Hebrew|עליות}}, aliyot.[3] First reading — Exodus 21:1–19In the first reading ({{Hebrew|עליה}}, aliyah), God told Moses to give the people laws concerning Hebrew slaves,[4] homicide,[5] striking a parent,[6] kidnapping,[7] insulting a parent,[8] and assault.[9] Second reading — Exodus 21:20–22:3The second reading ({{Hebrew|עליה}}, aliyah) addresses laws of assault,[10] a homicidal animal,[11] damage to livestock,[12] and theft.[13] Third reading — Exodus 22:4–26The third reading ({{Hebrew|עליה}}, aliyah) addresses laws of damage to crops,[14] bailment,[15] seduction,[16] sorcery,[17] bestiality,[18] apostasy,[19] wronging the disadvantaged,[20] and lending.[21] Fourth reading — Exodus 22:27–23:5The fourth reading ({{Hebrew|עליה}}, aliyah) addresses laws of duties to God,[22] judicial integrity,[23] and humane treatment of an enemy.[24] Fifth reading — Exodus 23:6–19The fifth reading ({{Hebrew|עליה}}, aliyah) addresses laws concerning the disadvantaged,[25] false charges,[26] bribery,[27] oppressing the stranger,[28] the sabbatical year for crops ({{Hebrew|שמיטה}}, Shmita),[29] the Sabbath,[30] the mention of other gods,[31] the Three Pilgrimage Festivals ({{Hebrew|שָׁלוֹשׁ רְגָלִים}}, Shalosh Regalim),[32] sacrifice ({{Hebrew|קָרְבָּן}}, korban),[33] and First Fruits ({{Hebrew|ביכורים}}, Bikkurim).[34] Sixth reading — Exodus 23:20–25In the short sixth reading ({{Hebrew|עליה}}, aliyah), God promised to send an angel with the Israelites to bring them to the place God had prepared.[35] God directed the Israelites to obey the angel, for if they did, then God would be an enemy to their enemies.[36] The Israelites were not to serve other gods, but to serve only God.[37] Seventh reading — Exodus 23:26–24:18In the seventh reading ({{Hebrew|עליה}}, aliyah), God promised reward for obedience to God.[38] God invited Moses, Aaron, Nadab, Abihu, and 70 elders to bow to God from afar.[39] Moses repeated the commandments to the people, who answered: "All the things that the Lord has commanded we will do!"[40] Moses then wrote the commandments down.[41] He set up an altar and some young Israelite men offered sacrifices.[42] Moses took a book referred to as the Book of the Covenant and read the covenant aloud to the people, who once again affirmed that they would follow it.[43] Moses took blood from the sacrifices and dashed it on the people.[44] Moses, Aaron, Nadab, Abihu, and the 70 elders of Israel then ascended, saw God, ate, and drank.[45] Moses and Joshua arose, and Moses ascended Mount Sinai, leaving Aaron and Hur in charge of legal matters.[46] A cloud covered the mountain, hiding the Presence of the Lord for six days, appearing to the Israelites as a fire on the top of the mountain.[47] Moses went inside the cloud and remained on the mountain for 40 days and nights.[48] Readings according to the triennial cycleJews who read the Torah according to the triennial cycle of Torah reading read the parashah according to the following schedule:[49]
In ancient parallelsThe parashah has parallels in these ancient sources: Exodus chapters 21–22The laws in the parashah find parallels in several ancient law codes.[50]
In inner-biblical interpretationThe parashah has parallels or is discussed in these Biblical sources:[67] Exodus chapters 21–23Professor Benjamin Sommer of the Jewish Theological Seminary of America argued that {{Bibleverse-lb||Deuteronomy|12–26|HE}} borrowed whole sections from the earlier text of {{Bibleverse||Exodus|21–23.|HE}}[68] Exodus chapter 21In three separate places — {{Bibleverse||Exodus|21:22–25;|HE}} {{Bibleverse-lb||Leviticus|24:19–21;|HE}} and {{Bibleverse||Deuteronomy|19:16–21|HE}} — the Torah sets forth the law of "an eye for an eye." Exodus chapter 22{{Bibleverse||Exodus|22:20|HE}} admonishes the Israelites not to wrong the stranger, "for you were strangers in the land of Egypt." (See also {{Bibleverse||Exodus|23:9;|HE}} {{Bibleverse||Leviticus|19:33–34;|HE}} {{Bibleverse||Deuteronomy|1:16;|HE}} {{Bibleverse-nb||Deuteronomy|10:17–19;|HE}} {{Bibleverse-nb||Deuteronomy|24:14–15|HE}} and 17–22; and {{Bibleverse-nb||Deuteronomy|27:19.|HE}}) Similarly, in {{Bibleverse-lb||Amos|3:1,|HE}} the 8th century BCE prophet Amos anchored his pronouncements in the covenant community's Exodus history, saying, "Hear this word that the Lord has spoken against you, O children of Israel, against the whole family that I brought up out of the land of Egypt."[69]{{Bibleverse||Exodus|22:25–26|HE}} admonishes: "If you take your neighbor’s garment in pledge, you must return it to him before the sun sets; it is his only clothing, the sole covering for his skin." Similarly, in {{Bibleverse||Amos|2:8,|HE}} Amos condemned people of Judah who "recline by every altar on garments taken in pledge."Exodus chapter 23Passover{{Bibleverse||Exodus|23:15|HE}} refers to the Festival of Passover. In the Hebrew Bible, Passover is called:
Some explain the double nomenclature of "Passover" and "Feast of Unleavened Bread" as referring to two separate feasts that the Israelites combined sometime between the Exodus and when the Biblical text became settled.[73] {{Bibleverse||Exodus|34:18–20|HE}} and {{Bibleverse||Deuteronomy|15:19–16:8|HE}} indicate that the dedication of the firstborn also became associated with the festival. Some believe that the "Feast of Unleavened Bread" was an agricultural festival at which the Israelites celebrated the beginning of the grain harvest. Moses may have had this festival in mind when in {{Bibleverse||Exodus|5:1|HE}} and {{Bibleverse-nb||Exodus|10:9|HE}} he petitioned Pharaoh to let the Israelites go to celebrate a feast in the wilderness.[74] "Passover," on the other hand, was associated with a thanksgiving sacrifice of a lamb, also called "the Passover," "the Passover lamb," or "the Passover offering."[75] {{Bibleverse||Exodus|12:5–6,|HE}} {{Bibleverse||Leviticus|23:5,|HE}} and {{Bibleverse||Numbers|9:3|HE}} and 5, and {{Bibleverse-nb||Numbers|28:16|HE}} direct "Passover" to take place on the evening of the fourteenth of Aviv (Nisan in the Hebrew calendar after the Babylonian captivity). {{Bibleverse||Joshua|5:10,|HE}} {{Bibleverse||Ezekiel|45:21,|HE}} {{Bibleverse||Ezra|6:19,|HE}} and {{Bibleverse|2|Chronicles|35:1|HE}} confirm that practice. {{Bibleverse||Exodus|12:18–19,|HE}} {{Bibleverse-nb||Exodus|23:15,|HE}} and {{Bibleverse-nb||Exodus|34:18,|HE}} {{Bibleverse||Leviticus|23:6,|HE}} and {{Bibleverse||Ezekiel|45:21|HE}} direct the "Feast of Unleavened Bread" to take place over seven days and {{Bibleverse||Leviticus|23:6|HE}} and {{Bibleverse||Ezekiel|45:21|HE}} direct that it begin on the fifteenth of the month. Some believe that the propinquity of the dates of the two Festivals led to their confusion and merger.[74]{{Bibleverse||Exodus|12:23|HE}} and 27 link the word "Passover" ({{Hebrew|פֶּסַח}}, Pesach) to God's act to "pass over" ({{Hebrew|פָסַח}}, pasach) the Israelites' houses in the plague of the firstborn. In the Torah, the consolidated Passover and Feast of Unleavened Bread thus commemorate the Israelites' liberation from Egypt.[76]The Hebrew Bible frequently notes the Israelites' observance of Passover at turning points in their history. {{Bibleverse||Numbers|9:1–5|HE}} reports God's direction to the Israelites to observe Passover in the wilderness of Sinai on the anniversary of their liberation from Egypt. {{Bibleverse||Joshua|5:10–11|HE}} reports that upon entering the Promised Land, the Israelites kept the Passover on the plains of Jericho and ate unleavened cakes and parched grain, produce of the land, the next day. {{Bibleverse|2|Kings|23:21–23|HE}} reports that King Josiah commanded the Israelites to keep the Passover in Jerusalem as part of Josiah's reforms, but also notes that the Israelites had not kept such a Passover from the days of the Biblical judges nor in all the days of the kings of Israel or the kings of Judah, calling into question the observance of even Kings David and Solomon. The more reverent {{Bibleverse|2|Chronicles|8:12–13,|HE}} however, reports that Solomon offered sacrifices on the Festivals, including the Feast of Unleavened Bread. And {{Bibleverse|2|Chronicles|30:1–27|HE}} reports King Hezekiah's observance of a second Passover anew, as sufficient numbers of neither the priests nor the people were prepared to do so before then. And {{Bibleverse||Ezra|6:19–22|HE}} reports that the Israelites returned from the Babylonian captivity observed Passover, ate the Passover lamb, and kept the Feast of Unleavened Bread seven days with joy. Shavuot{{Bibleverse||Exodus|23:16|HE}} refers to the Festival of Shavuot. In the Hebrew Bible, Shavuot is called:
To arrive at the correct date, {{Bibleverse||Leviticus|23:15|HE}} instructs counting seven weeks from the day after the day of rest of Passover, the day that they brought the sheaf of barley for waving. Similarly, {{Bibleverse||Deuteronomy|16:9|HE}} directs counting seven weeks from when they first put the sickle to the standing barley. {{Bibleverse||Leviticus|23:16–19|HE}} sets out a course of offerings for the fiftieth day, including a meal-offering of two loaves made from fine flour from the first-fruits of the harvest; burnt-offerings of seven lambs, one bullock, and two rams; a sin-offering of a goat; and a peace-offering of two lambs. Similarly, {{Bibleverse||Numbers|28:26–30|HE}} sets out a course of offerings including a meal-offering; burnt-offerings of two bullocks, one ram, and seven lambs; and one goat to make atonement. {{Bibleverse||Deuteronomy|16:10|HE}} directs a freewill-offering in relation to God's blessing.{{Bibleverse||Leviticus|23:21|HE}} and {{Bibleverse||Numbers|28:26|HE}} ordain a holy convocation in which the Israelites were not to work.{{Bibleverse|2|Chronicles|8:13|HE}} reports that Solomon offered burnt-offerings on the Feast of Weeks.SukkotAnd {{Bibleverse||Exodus|23:16|HE}} refers to the Festival of Sukkot. In the Hebrew Bible, Sukkot is called:
Sukkot's agricultural origin is evident from the name "The Feast of Ingathering," from the ceremonies accompanying it, and from the season and occasion of its celebration: "At the end of the year when you gather in your labors out of the field";[79] "after you have gathered in from your threshing-floor and from your winepress."[88] It was a thanksgiving for the fruit harvest.[89] And in what may explain the festival's name, Isaiah reports that grape harvesters kept booths in their vineyards.[90] Coming as it did at the completion of the harvest, Sukkot was regarded as a general thanksgiving for the bounty of nature in the year that had passed. Sukkot became one of the most important feasts in Judaism, as indicated by its designation as "the Feast of the Lord"[91] or simply "the Feast."[84] Perhaps because of its wide attendance, Sukkot became the appropriate time for important state ceremonies. Moses instructed the children of Israel to gather for a reading of the Law during Sukkot every seventh year.[92] King Solomon dedicated the Temple in Jerusalem on Sukkot.[93] And Sukkot was the first sacred occasion observed after the resumption of sacrifices in Jerusalem after the Babylonian captivity.[94] In the time of Nehemiah, after the Babylonian captivity, the Israelites celebrated Sukkot by making and dwelling in booths, a practice of which Nehemiah reports: "the Israelites had not done so from the days of Joshua."[95] In a practice related to that of the Four Species, Nehemiah also reports that the Israelites found in the Law the commandment that they "go out to the mountains and bring leafy branches of olive trees, pine trees, myrtles, palms and [other] leafy trees to make booths."[96] In {{Bibleverse||Leviticus|23:40,|HE}} God told Moses to command the people: "On the first day you shall take the product of hadar trees, branches of palm trees, boughs of leafy trees, and willows of the brook," and "You shall live in booths seven days; all citizens in Israel shall live in booths, in order that future generations may know that I made the Israelite people live in booths when I brought them out of the land of Egypt."[97] The book of Numbers, however, indicates that while in the wilderness, the Israelites dwelt in tents.[98] Some scholars consider {{Bibleverse||Leviticus|23:39–43|HE}} (the commandments regarding booths and the four species) to be an insertion by a late redactor.[99] Jeroboam son of Nebat, King of the northern Kingdom of Israel, whom {{Bibleverse|1|Kings|13:33|HE}} describes as practicing "his evil way," celebrated a festival on the fifteenth day of the eighth month, one month after Sukkot, "in imitation of the festival in Judah."[100] "While Jeroboam was standing on the altar to present the offering, the man of God, at the command of the Lord, cried out against the altar" in disapproval.[101]According to Zechariah, in the messianic era, Sukkot will become a universal festival, and all nations will make pilgrimages annually to Jerusalem to celebrate the feast there.[102] MilkIn three separate places — {{Bibleverse||Exodus|23:19|HE}} and {{Bibleverse-nb||Exodus|34:26|HE}} and {{Bibleverse||Deuteronomy|14:21|HE}} — the Torah prohibits boiling a kid in its mother's milk. Stone pillarsIn {{Bibleverse-lb||Genesis|28:18,|HE}} Jacob took the stone on which he had slept, set it up as a pillar ({{Hebrew|מַצֵּבָה}}, matzeivah), and poured oil on the top of it. {{Bibleverse||Exodus|23:24|HE}} would later direct the Israelites to break in pieces the Canaanites' pillars ({{Hebrew|מַצֵּבֹתֵיהֶם}}, matzeivoteihem). {{Bibleverse||Leviticus|26:1|HE}} would direct the Israelites not to rear up a pillar ({{Hebrew|מַצֵּבָה}}, matzeivah). And {{Bibleverse||Deuteronomy|16:22|HE}} would prohibit them to set up a pillar ({{Hebrew|מַצֵּבָה}}, tzevahma), "which the Lord your God hates." In early nonrabbinic interpretationThe parashah has parallels or is discussed in these early nonrabbinic sources:[103] Exodus chapter 22The Damascus Document of the Qumran community prohibited non-cash transactions with Jews who were not members of the community. Professor Lawrence Schiffman of New York University read this regulation as an attempt to avoid violating prohibitions on charging interest to one’s fellow Jew in {{Bibleverse||Exodus|22:25;|HE}} {{Bibleverse||Leviticus|25:36–37;|HE}} and {{Bibleverse||Deuteronomy|23:19–20.|HE}} Apparently, the Qumran community viewed prevailing methods of conducting business through credit to violate those laws.[104] Exodus chapter 23One of the Dead Sea Scrolls, the Community Rule of the Qumran sectarians, cited {{Bibleverse||Exodus|23:7,|HE}} “Keep far from a deceitful matter,” to support a prohibition of business partnerships with people outside of the group.[105] In classical rabbinic interpretationThe parashah is discussed in these rabbinic sources from the era of the Mishnah and the Talmud:[106] Exodus chapter 21Rabbi Akiva deduced from the words "now these are the ordinances that you shall put before them" in {{Bibleverse||Exodus|21:1|HE}} that the teacher must wherever possible explain to the student the reasons behind the commandments.[107]Part of chapter 1 of Tractate Kiddushin in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the Hebrew servant in {{Bibleverse||Exodus|21:2–11|HE}} and {{Bibleverse-nb||Exodus|21:26–27;|HE}} {{Bibleverse||Leviticus|25:39–55;|HE}} and {{Bibleverse||Deuteronomy|15:12–18.|HE}}[108] The Mishnah taught that a Hebrew manservant (described in {{Bibleverse||Exodus|21:2|HE}}) was acquired by money or by contract, and could acquire his freedom by years of service, by the Jubilee year, or by deduction from the purchase price. The Mishnah taught that a Hebrew maidservant was more privileged in that she could acquire her freedom by signs of puberty. The servant whose ear was bored (as directed in {{Bibleverse||Exodus|21:6|HE}}) is acquired by boring his ear, and acquired his freedom by the Jubilee year or the master's death.[109] The Rabbis taught in a Baraita that the words of {{Bibleverse||Deuteronomy|15:16|HE}} regarding the Hebrew servant, "he fares well with you," indicate that the Hebrew servant had to be "with" — that is, equal to — the master in food and drink. Thus the master could not eat white bread and have the servant eat black bread. The master could not drink old wine and have the servant drink new wine. The master could not sleep on a feather bed and have the servant sleep on straw. Hence, they said that buying a Hebrew servant was like buying a master. Similarly, Rabbi Simeon deduced from the words of {{Bibleverse||Leviticus|25:41,|HE}} "Then he shall go out from you, he and his children with him," that the master was liable to provide for the servant's children until the servant went out. And Rabbi Simeon deduced from the words of {{Bibleverse||Exodus|21:3,|HE}} "If he is married, then his wife shall go out with him," that the master was responsible to provide for the servant's wife, as well.[110] Reading the words of {{Bibleverse||Exodus|6:13,|HE}} "And the Lord spoke to Moses and to Aaron, and gave them a command concerning the children of Israel," Rabbi Samuel bar Rabbi Isaac asked about what matter God commanded the Israelites. Rabbi Samuel bar Rabbi Isaac taught that God gave them the commandment about the freeing of slaves in {{Bibleverse||Exodus|21:2–11.|HE}}[111] The Gemara read {{Bibleverse||Exodus|21:4|HE}} to address a Hebrew slave who married the Master's Canaanite slave. The Gemara thus deduced from {{Bibleverse||Exodus|21:4|HE}} that the children of such a marriage were also considered Canaanite slaves and thus that their lineage flowed from their mother, not their father. The Gemara used this analysis of {{Bibleverse||Exodus|21:4|HE}} to explain why Mishnah Yevamot 2:5[112] taught that the son of a Canaanite slave mother does not impose the obligation of Levirite marriage ({{Hebrew|יִבּוּם}}, yibbum) under {{Bibleverse||Deuteronomy|25:5–6.|HE}}[113] Further interpreting {{Bibleverse||Exodus|21:4,|HE}} the Gemara noted that the Canaanite slave woman nonetheless had an obligation to observe certain commandments.[114] Rabbi Eleazar reasoned that because {{Bibleverse||Exodus|21:6|HE}} uses the term "ear" (in connection with the slave who refused to go out free) and {{Bibleverse||Leviticus|14:14|HE}} also uses the term "ear" (in connection with the purification ritual for one with skin disease), just as {{Bibleverse||Leviticus|14:14|HE}} explicitly requires using the right ear of the one to be cleansed, so {{Bibleverse||Exodus|21:5|HE}} must also require using the slave's right ear.[115]Reading {{Bibleverse||Exodus|21:6,|HE}} regarding the Hebrew servant who chose not to go free and whose master brought him to the doorpost and bore his ear through with an awl, Rabban Johanan ben Zakkai explained that God singled out the ear from all the parts of the body because the servant had heard God's Voice on Mount Sinai proclaiming in {{Bibleverse||Leviticus|25:55,|HE}} "For to me the children of Israel are servants, they are my servants," and not servants of servants, and yet the servant acquired a master for himself when he might have been free. Rabbi Simeon bar Rabbi explained that God singled out the doorpost from all other parts of the house because the doorpost was witness in Egypt when God passed over the lintel and the doorposts (as reported in {{Bibleverse||Exodus|12|HE}}) and proclaimed (in the words of {{Bibleverse||Leviticus|25:55|HE}}), "For to me the children of Israel are servants, they are my servants," and not servants of servants, and so God brought them forth from bondage to freedom, yet this servant acquired a master for himself.[116] The Mishnah interpreted the language of {{Bibleverse||Exodus|21:6|HE}} to teach that a man could sell his daughter, but a woman could not sell her daughter.[117] Rabbi Eliezer interpreted the conjugal duty of {{Bibleverse||Exodus|21:10|HE}} to require relations: for men of independence, every day; for laborers, twice a week; for donkey-drivers, once a week; for camel-drivers, once in 30 days; for sailors, once in six months.[118]Chapter 2 of tractate Makkot in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the cities of refuge in {{Bibleverse||Exodus|21:12–14,|HE}} {{Bibleverse||Numbers|35:1–34,|HE}} {{Bibleverse||Deuteronomy|4:41–43,|HE}} and {{Bibleverse-nb||Deuteronomy|19:1–13.|HE}}[119] The Mishnah taught that those who killed in error went into banishment. One would go into banishment if, for example, while one was pushing a roller on a roof, the roller slipped over, fell, and killed someone. One would go into banishment if while one was lowering a cask, it fell down and killed someone. One would go into banishment if while coming down a ladder, one fell and killed someone. But one would not go into banishment if while pulling up the roller it fell back and killed someone, or while raising a bucket the rope snapped and the falling bucket killed someone, or while going up a ladder one fell down and killed someone. The Mishnah's general principle was that whenever the death occurred in the course of a downward movement, the culpable person went into banishment, but if the death did not occur in the course of a downward movement, the person did not go into banishment. If while chopping wood, the iron slipped from the ax handle and killed someone, Rabbi taught that the person did not go into banishment, but the sages said that the person did go into banishment. If from the split log rebounding killed someone, Rabbi said that the person went into banishment, but the sages said that the person did not go into banishment.[120] Rabbi Jose bar Judah taught that to begin with, they sent a slayer to a city of refuge, whether the slayer killed intentionally or not. Then the court sent and brought the slayer back from the city of refuge. The Court executed whomever the court found guilty of a capital crime, and the court acquitted whomever the court found not guilty of a capital crime. The court restored to the city of refuge whomever the court found liable to banishment, as {{Bibleverse||Numbers|35:25|HE}} ordained, "And the congregation shall restore him to the city of refuge from where he had fled."[121] {{Bibleverse||Numbers|35:25|HE}} also says, "The manslayer . . . shall dwell therein until the death of the high priest, who was anointed with the holy oil," but the Mishnah taught that the death of a high priest who had been anointed with the holy anointing oil, the death of a high priest who had been consecrated by the many vestments, or the death of a high priest who had retired from his office each equally made possible the return of the slayer. Rabbi Judah said that the death of a priest who had been anointed for war also permitted the return of the slayer. Because of these laws, mothers of high priests would provide food and clothing for the slayers in cities of refuge so that the slayers might not pray for the high priest's death.[122] If the high priest died at the conclusion of the slayer's trial, the slayer did not go into banishment. If, however, the high priests died before the trial was concluded and another high priest was appointed in his stead and then the trial concluded, the slayer returned home after the new high priest's death.[123] Rabbi Akiva cited {{Bibleverse||Exodus|21:14,|HE}} in which the duty to punish an intentional murderer takes precedence over the sanctity of the altar, to support the proposition that the avoidance of danger to human life takes precedence over the laws of the Sabbath. Thus, if a murderer came as priest to do the Temple service, one could take him away from the precincts of the altar. And Rabbah bar bar Hana taught in the name of Rabbi Johanan that to save life — for example, if a priest could testify to the innocence of a defendant — one could take a priest down from the altar even while he was performing the Temple service. Now if this is so, even where doubt existed whether there was any substance to the priest's testimony, yet one interrupted the Temple service, and the Temple service was important enough to suspend the Sabbath, how much more should the saving of human life suspend the Sabbath laws.[124] Similarly, the Gemara reasoned that just as the Temple service — which was of high importance and superseded the Sabbath, as labor prohibited on the Sabbath could be performed in connection with the Temple service — could itself be superseded by the requirement to carry out a death sentence for murder, as {{Bibleverse||Exodus|21:14|HE}} says, "You shall take him from My altar, that he may die," how much more reasonable is it that the Sabbath, which is superseded by the Temple service, should be superseded by the requirement to carry out a death sentence for murder?[125] Noting that {{Bibleverse||Exodus|21:17|HE}} commands, "He that curses his father or his mother shall surely be put to death," and {{Bibleverse||Leviticus|24:15|HE}} commands, "Whoever curses his God shall bear his sin," the Rabbis taught in a Baraita that Scripture likens cursing parents to cursing God. As {{Bibleverse||Exodus|20:11|HE}} (20:12 in NJSP) commands, "Honor your father and your mother," and {{Bibleverse-lb||Proverbs|3:9|HE}} directs, "Honor the Lord with your substance," Scripture likens the honor due to parents to that due to God. And as {{Bibleverse||Leviticus|19:3|HE}} commands, "You shall fear your father and mother," and {{Bibleverse||Deuteronomy|6:13|HE}} commands, "The Lord your God you shall fear and you shall serve," Scripture likens the fear of parents to the fear of God. But the Baraita conceded that with respect to striking (which {{Bibleverse||Exodus|21:15|HE}} addresses with regard to parents), that it is certainly impossible (with respect to God). The Baraita concluded that these comparisons between parents and God are only logical, since the three (God, the mother, and the father) are partners in creation of the child. For the Rabbis taught in a Baraita that there are three partners in the creation of a person — God, the father, and the mother. When one honors one's father and mother, God considers it as if God had dwelt among them and they had honored God. And a Tanna taught before Rav Nachman that when one vexes one's father and mother, God considers it right not to dwell among them, for had God dwelt among them, they would have vexed God.[126] Rav Aha taught that people have no power to bring about healing (and thus one should not practice medicine, but leave healing to God). But Abaye disagreed, as it was taught in the school of Rabbi Ishmael that the words of {{Bibleverse||Exodus|21:19,|HE}} "He shall cause him to be thoroughly healed," teach that the Torah gives permission for physicians to heal.[127] The Gemara taught that the words "eye for eye" in {{Bibleverse||Exodus|21:24|HE}} meant pecuniary compensation. Rabbi Simon ben Yohai asked those who would take the words literally how they would enforce equal justice where a blind man put out the eye of another man, or an amputee cut off the hand of another, or where a lame person broke the leg of another. The school of Rabbi Ishmael cited the words "so shall it be given to him" in {{Bibleverse||Leviticus|24:20,|HE}} and deduced that the word "give" could apply only to pecuniary compensation. The school of Rabbi Hiyya cited the words "hand for hand" in the parallel discussion in {{Bibleverse||Deuteronomy|19:21|HE}} to mean that an article was given from hand to hand, namely money. Abaye reported that a sage of the school of Hezekiah taught that {{Bibleverse||Exodus|21:23–24|HE}} said "eye for eye" and "life for life," but not "life and eye for eye," and it could sometimes happen that eye and life would be taken for an eye, as when the offender died while being blinded. Rav Papa said in the name of Rava (Abba ben Joseph bar Ḥama) that {{Bibleverse||Exodus|21:19|HE}} referred explicitly to healing, and the verse would not make sense if one assumed that retaliation was meant. And Rav Ashi taught that the principle of pecuniary compensation could be derived from the analogous use of the term "for" in {{Bibleverse||Exodus|21:24|HE}} in the expression "eye for eye" and in {{Bibleverse||Exodus|21:36|HE}} in the expression "he shall surely pay ox for ox." As the latter case plainly indicated pecuniary compensation, so must the former.[128] Tractate Bava Kamma in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of damages related to oxen in {{Bibleverse||Exodus|21:28–32,|HE}} 35–36, pits in {{Bibleverse||Exodus|21:33–34,|HE}} men who steal livestock in {{Bibleverse||Exodus|21:37,|HE}} crop-destroying beasts in {{Bibleverse||Exodus|22:4,|HE}} fires in {{Bibleverse||Exodus|22:5,|HE}} and related torts.[129] The Mishnah taught that Scripture deals with four principal causes of damage: (1) the ox (in {{Bibleverse||Exodus|21:35–36|HE}}), (2) the pit (in {{Bibleverse||Exodus|21:33–34|HE}}), (3) the crop-destroying beast (in {{Bibleverse||Exodus|22:4|HE}}), and (4) the fire (in {{Bibleverse||Exodus|22:5|HE}}). The Mishnah taught that although they differed in some respects, they had in common that they are in the habit of doing damage, and they have to be under their owner's control so that whenever one of them does damage, the owner is liable to indemnify with the best of the owner's estate (when money is not tendered).[130] The Rabbis taught in a Baraita that Scripture identifies three principal categories of damage by the ox: (1) by the horn (in {{Bibleverse||Exodus|21:28|HE}}), (2) by the tooth (in {{Bibleverse||Exodus|22:4|HE}}), and (3) by the foot (also in {{Bibleverse||Exodus|22:4|HE}}).[131] Noting that {{Bibleverse||Exodus|21:37|HE}} provides a penalty of five oxen for the theft of an ox but only four sheep for the theft of a sheep, Rabbi Meir deduced that the law attaches great importance to labor. For in the case of an ox, a thief interferes with the beast's labor, while in the case of a sheep, a thief does not disturb it from labor. Rabban Johanan ben Zakkai taught that the law attaches great importance to human dignity. For in the case of an ox, the thief can walk the animal away on its own feet, while in the case of a sheep, the thief usually has to carry it away, thus suffering indignity.[132] Exodus chapter 22Rabbi Ishmael cited {{Bibleverse||Exodus|22:1,|HE}} in which the right to defend one's home at night takes precedence over the prohibition of killing, to support the proposition that the avoidance of danger to human life takes precedence over the laws of the Sabbath. For in {{Bibleverse||Exodus|22:1,|HE}} in spite of all the other considerations, it is lawful to kill the thief. So even if in the case of the thief — where doubt exists whether the thief came to take money or life, and even though {{Bibleverse||Numbers|35:34|HE}} teaches that the shedding of blood pollutes the land, so that the Divine Presence departs from Israel — yet it was lawful to save oneself at the cost of the thief's life, how much more may one suspend the laws of the Sabbath to save human life.[133] The Mishnah interpreted the language of {{Bibleverse||Exodus|22:2|HE}} to teach that a man was sold to make restitution for his theft, but a woman was not sold for her theft.[117] Rabbi Ishmael and Rabbi Akiba differed over the meaning of the word "his" in the clause "of the best of his own field, and of the best of his own vineyard, shall he make restitution" in {{Bibleverse||Exodus|22:4.|HE}} Rabbi Ishmael read {{Bibleverse||Exodus|22:4|HE}} to require the damager to compensate the injured party out of property equivalent to the injured party's best property, whereas Rabbi Akiba read {{Bibleverse||Exodus|22:4|HE}} to require the damager to compensate the injured party out of the damager's best property. The Mishnah required that a damager compensates for damage done out of the damager's best quality property.[134] The Gemara explained that the Mishnah imposed this high penalty because {{Bibleverse||Exodus|22:4|HE}} requires it, and {{Bibleverse||Exodus|22:4|HE}} imposes this penalty to discourage the doing of damage.[135] Rabbi Samuel bar Nahmani in the name of Rabbi Johanan interpreted the account of spreading fire in {{Bibleverse||Exodus|22:5|HE}} as an application of the general principle that calamity comes upon the world only when there are wicked persons (represented by the thorns) in the world, and its effects always manifest themselves first upon the righteous (represented by the grain).[136]Rabbi Isaac the smith interpreted {{Bibleverse||Exodus|22:5|HE}} homiletically to teach that God has taken responsibility to rebuild the Temple, as God allowed the fire of man's sin to go out of Zion to destroy it, as {{Bibleverse-lb||Lamentations|4:11|HE}} reports, "He has kindled a fire in Zion, which has devoured the foundations thereof," and God will nonetheless rebuild them, as {{Bibleverse||Zechariah|2:9|HE}} reports, "For I, says the Lord, will be to her a wall of fire round about, and I will be the glory in the midst of her."[137]Chapter 3 and portions of the chapters 7 and 8 of Tractate Bava Metzia in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of bailment in {{Bibleverse||Exodus|22:6–14.|HE}}[138] The Mishnah identified four categories of guardians (shomrim): (1) an unpaid custodian ({{Bibleverse||Exodus|22:6–8|HE}}), (2) a borrower ({{Bibleverse||Exodus|22:13–14a|HE}}), (3) a paid custodian ({{Bibleverse||Exodus|22:11|HE}}), and (4) a renter ({{Bibleverse||Exodus|22:14b|HE}}). The Mishnah summarized the law when damage befell the property in question: An unpaid custodian must swear for everything and bears no liability, a borrower must pay in all cases, a paid custodian or a renter must swear concerning an animal that was injured, captured, or died, but must pay for loss or theft.[139] Rabbah explained that the Torah in {{Bibleverse||Exodus|22:8–10|HE}} requires those who admit to a part of a claim against them to take an oath, because the law presumes that no debtor is so brazen in the face of a creditor as to deny the debt entirely.[140]Rabbi Haninah and Rabbi Johanan differed over whether sorcery like that in {{Bibleverse||Exodus|22:17|HE}} had real power.[141] Rabbi Eliezer the Great taught that the Torah warns against wronging a stranger ({{Hebrew|גֵר}}, ger) in 36, or others say 46, places (including {{Bibleverse||Exodus|22:20|HE}} and {{Bibleverse-nb||Exodus|23:9|HE}}).[142] The Gemara went on to cite Rabbi Nathan's interpretation of {{Bibleverse||Exodus|22:20,|HE}} "You shall neither wrong a stranger, nor oppress him; for you were strangers in the land of Egypt," to teach that one must not taunt one's neighbor about a flaw that one has oneself. The Gemara taught that thus a proverb says: If there is a case of hanging in a person's family history, do not say to the person, "Hang up this fish for me."[143]Citing {{Bibleverse||Exodus|22:20|HE}} to apply to verbal wrongs, the Mishnah taught that one must not say to a repentant sinner, "remember your former deeds," and one must not taunt a child of converts saying, "remember the deeds of your ancestors."[144] Similarly, a Baraita taught that one must not say to a convert who comes to study the Torah, "Shall the mouth that ate unclean and forbidden food, abominable and creeping things, come to study the Torah that was uttered by the mouth of Omnipotence!"[145] The Gemara taught that the Torah provided similar injunctions in {{Bibleverse||Exodus|22:25|HE}} and {{Bibleverse||Deuteronomy|24:12–13|HE}} to teach that a lender had to return a garment worn during the day before sunrise, and return a garment worn during the night before sunset.[146] Tractate Bekhorot in the Mishnah, Tosefta, and Talmud interpreted the laws of the firstborn in {{Bibleverse||Exodus|13:1–2,|HE}} 12–13; {{Bibleverse-nb||Exodus|22:28–29;|HE}} and {{Bibleverse-nb||Exodus|34:19–20;|HE}} and {{Bibleverse||Numbers|3:13|HE}} and {{Bibleverse-nb||Numbers|8:17.|HE}}[147] Elsewhere, the Mishnah drew from {{Bibleverse|Exodus||13:13|HE}} that money in exchange for a firstborn donkey could be given to any Kohen;[148] that if a person weaves the hair of a firstborn donkey into a sack, the sack must be burned;[149] that they did not redeem with the firstborn of a donkey an animal that falls within both wild and domestic categories (a koy);[150] and that one was prohibited to derive benefit in any quantity at all from an unredeemed firstborn donkey.[151] And elsewhere, the Mishnah taught that before the Israelites constructed the Tabernacle, the firstborns performed sacrificial services, but after the Israelites constructed the Tabernacle, the Priests ({{Hebrew|כֹּהֲנִים}}, Kohanim) performed the services.[152] Exodus chapter 23In the Babylonian Talmud, the Gemara read {{Bibleverse||Exodus|23:2,|HE}} “You shall not follow a multitude to do evil,” to support the rule that when a court tried a non-capital case, the decision of the majority of the judges determined the outcome.[153] A Baraita taught that one day, Rabbi Eliezer employed every imaginable argument for the proposition that a particular type of oven was not susceptible to ritual impurity, but the Sages did not accept his arguments. Then Rabbi Eliezer told the Sages, "If the halachah agrees with me, then let this carob tree prove it," and the carob tree moved 100 cubits (and others say 400 cubits) out of its place. But the Sages said that no proof can be brought from a carob tree. Then Rabbi Eliezer told the Sages, "If the halachah agrees with me, let this stream of water prove it," and the stream of water flowed backwards. But the Sages said that no proof can be brought from a stream of water. Then Rabbi Eliezer told the Sages, "If the halachah agrees with me, let the walls of this house of study prove it," and the walls leaned over as if to fall. But Rabbi Joshua rebuked the walls, telling them not to interfere with scholars engaged in a halachic dispute. In honor of Rabbi Joshua, the walls did not fall, but in honor of Rabbi Eliezer, the walls did not stand upright, either. Then Rabbi Eliezer told the Sages, "If the halachah agrees with me, let Heaven prove it," and a Heavenly Voice cried out: "Why do you dispute with Rabbi Eliezer, for in all matters the halachah agrees with him!" But Rabbi Joshua rose and exclaimed in the words of {{Bibleverse||Deuteronomy|30:12:|HE}} "It is not in heaven." Rabbi Jeremiah explained that God had given the Torah at Mount Sinai; Jews pay no attention to Heavenly Voices, for God wrote in {{Bibleverse||Exodus|23:2:|HE}} "After the majority must one incline." Later, Rabbi Nathan met Elijah and asked him what God did when Rabbi Joshua rose in opposition to the Heavenly Voice. Elijah replied that God laughed with joy, saying, "My children have defeated Me, My children have defeated Me!"[154] Rav Aḥa bar Pappa cited {{Bibleverse||Exodus|23:2,|HE}} “Neither shall you answer in a cause ({{Hebrew|רִב}}, riv),” to support the rule of Mishnah Sanhedrin 4:2[155] that in capital cases, the judges began issuing their opinions from the side, where the least significant judges sat. The Sages interpreted {{Bibleverse||Exodus|23:2|HE}} to read, “Neither shall you answer after the Master ({{Hebrew|רַב}}, rav), that is: Do not dispute the opinion of the greatest among the judges. Were the judges to begin issuing their opinions from the greatest to the least among the judges, and the greatest would find the accused guilty, no judge would acquit the accused. Thus to encourage the lesser judges to speak freely in capital cases, the Mishnah’s rule had them speak first.[156] The Mishnah read the emphatic words of {{Bibleverse||Exodus|23:5,|HE}} "you shall surely release it," repeating the verb in the Hebrew, to teach that {{Bibleverse||Exodus|23:5|HE}} required a passer-by to unload an enemy's animal to let it get up and to reload the animal. And even if the passer-by repeated the process four or five times, the passer-by was still bound to do it again, because {{Bibleverse||Exodus|23:5|HE}} says, "you shall surely help." If the owner of the animal simply sat down and said to the passer-by that the obligation rested upon the passer-by to unload, then the passer-by was exempt, because {{Bibleverse||Exodus|23:5|HE}} says, "with him." Yet if the animal's owner was old or infirm, the passer-by was bound to do it without the owner's help. The Mishnah taught that {{Bibleverse||Exodus|23:5|HE}} required the passer-by to unload the animal, but not to reload it. But Rabbi Simeon said that {{Bibleverse||Exodus|23:5|HE}} required the passer-by to load it too. Rabbi Jose the Galilean said that if the animal bore more than its proper burden, then the passer-by had no obligation towards the owner, because {{Bibleverse||Exodus|23:5|HE}} says, "If you see the donkey of him who hates you lying under its burden," which means, a burden under which it can stand.[157] Rav Aḥa bar Pappa read {{Bibleverse||Exodus|23:6,|HE}} “You shall not incline the judgment of your poor in his cause,” to teach that a court could not convict one accused of a capital crime (the “poor” person to whom Rav Aḥa read the verse to refer) by just a simple one-vote majority. Rav Aḥa’s thus read {{Bibleverse||Exodus|23:6|HE}} to make it harder for a court to convict one accused of a capital crime.[158] The Mishnah interpreted {{Bibleverse||Exodus|23:8|HE}} to teach that judges who accept bribes and change their judgments on account of the bribe will not die of old age before their eyes grow weak.[159] A Baraita reasoned that {{Bibleverse||Exodus|23:8,|HE}} “And you shall take no bribe,” cannot teach merely that one should not acquit the guilty nor convict the innocent due to a bribe, for {{Bibleverse||Deuteronomy|16:19|HE}} already says, “You shall not wrest judgment.” Rather, {{Bibleverse||Exodus|23:8|HE}} teaches that even if a bribe is given to ensure that a judge acquit the innocent and convict the guilty, {{Bibleverse||Exodus|23:8|HE}} nevertheless says, “And you shall take no bribe.” Thus it is prohibited for a judge to receive anything from litigants, even if there is no concern at all that justice will be perverted.[160] Rava taught that the reason for the prohibition against taking a bribe is that once a judge accepts a bribe from a party, the judge's thoughts draw closer to the party and the party becomes like the judge's own self, and one does not find fault with oneself. The Gemara noted that the term “bribe” ({{Hebrew|שֹּׁחַד}}, shochad) alludes to this idea, as it can be read as “as he is one” (shehu chad), that is, the judge is at one mind with the litigant. Rav Papa taught that judges should not judge cases involving those whom the judge loves (as the judge will not find any fault in them), nor involving those whom the judge hates (as the judge will not find any merit in them).[161] The Sages taught that it is not necessary to say that {{Bibleverse||Exodus|23:8|HE}} precludes bribery by means of money, and even verbal bribery is also prohibited. The law that a bribe is not necessarily monetary was be derived from the fact that {{Bibleverse||Exodus|23:8|HE}} does not say: “And you shall take no profit.” The Gemara illustrated this by telling how Samuel was once crossing a river on a ferry and a certain man gave him a hand to help him out of the ferryboat. Samuel asked him what he was doing in the place, and when the man told Samuel that he had a case to present before Samuel, Samuel told him that he was disqualified from presiding over the case, as the man did Samuel a favor, and although no money changed hands, a bond had been formed between them. Similarly, the Gemara told that Ameimar disqualified himself from presiding over the case of a person who removed a feather from Ameimar's head, and Mar Ukva disqualified himself from presiding over the case of a person who covered spittle that was lying before Mar Ukva.[162] A Midrash read {{Bibleverse||Exodus|23:9|HE}} to says, “And a convert shall you not oppress,” and read it together with {{Bibleverse||Psalm|146:8–9,|HE}} which the Midrash read as, “The Lord loves the righteous; the Lord preserves the converts.” The Midrash taught that God loves those who love God, and thus God loves the righteous, because their worth is due neither to heritage nor to family. The Midrash compared God's great love of converts to a king who had a flock of goats, and once a stag came in with the flock. When the king was told that the stag had joined the flock, the king felt an affection for the stag and gave orders that the stag have good pasture and drink and that no one beat him. When the king's servants asked him why he protected the stag, the king explained that the flock have no choice, but the stag did. The king accounted it as a merit to the stag that had left behind the whole of the broad, vast wilderness, the abode of all the beasts, and had come to stay in the courtyard. In like manner, God provided converts with special protection, for God exhorted Israel not to harm them, as {{Bibleverse||Deuteronomy|10:19|HE}} says, “Love therefore the convert,” and {{Bibleverse||Exodus|23:9|HE}} says, “And a convert shall you not oppress.”[163] Tractate Sheviit in the Mishnah, Tosefta, and Jerusalem Talmud interpreted the laws of the Sabbatical year in {{Bibleverse||Exodus|23:10–11,|HE}} {{Bibleverse||Leviticus|25:1–34,|HE}} and {{Bibleverse||Deuteronomy|15:1–18|HE}} and {{Bibleverse-nb||Deuteronomy|31:10–13.|HE}}[164] The Mishnah asked until when a field with trees could be plowed in the sixth year. The House of Shammai said as long as such work would benefit fruit that would ripen in the sixth year. But the House of Hillel said until Shavuot. The Mishnah observed that in reality, the views of two schools approximate each other.[165] The Mishnah taught that one could plow a grain-field in the sixth year until the moisture had dried up in the soil (that it, after Passover, when rains in the Land of Israel cease) or as long as people still plowed in order to plant cucumbers and gourds (which need a great deal of moisture). Rabbi Simeon objected that if that were the rule, then we would place the law in the hands of each person to decide. But the Mishnah concluded that the prescribed period in the case of a grain-field was until Passover, and in the case of a field with trees, until Shavuot.[166] But Rabban Gamaliel and his court ordained that working the land was permitted until the New Year that began the seventh year.[167] Rabbi Johanan said that Rabban Gamaliel and his court reached their conclusion on Biblical authority, noting the common use of the term "Sabbath" ({{Hebrew|שַׁבַּת}}, Shabbat) in both the description of the weekly Sabbath in {{Bibleverse||Exodus|31:15|HE}} and the Sabbath-year in {{Bibleverse||Leviticus|25:4.|HE}} Thus, just as in the case of the Sabbath Day, work is forbidden on the day itself, but allowed on the day before and the day after, so likewise in the Sabbath Year, tillage is forbidden during the year itself, but allowed in the year before and the year after.[168] The Mishnah taught that exile resulted from (among other things) transgressing the commandment (in {{Bibleverse||Exodus|23:10–11|HE}} and {{Bibleverse||Leviticus|25:3–5|HE}}) to observe a Sabbatical year for the land.[169] Rabbi Isaac taught that the words of Psalm {{Bibleverse-nb||Psalm|103:20,|HE}} "mighty in strength that fulfill His word," speak of those who observe the Sabbatical year. Rabbi Isaac said that we often find that a person fulfills a precept for a day, a week, or a month, but it is remarkable to find one who does so for an entire year. Rabbi Isaac asked whether one could find a mightier person than one who sees his field untilled, see his vineyard untilled, and yet pays his taxes and does not complain. And Rabbi Isaac noted that {{Bibleverse||Psalm|103:20|HE}} uses the words "that fulfill His word ({{Hebrew|דְּבָרוֹ}}, devaro)," and {{Bibleverse||Deuteronomy|15:2|HE}} says regarding observance of the Sabbatical year, "And this is the manner ({{Hebrew|דְּבַר}}, devar) of the release," and argued that {{Hebrew|דְּבַר}}, devar means the observance of the Sabbatical year in both places.[170] Tractate Shabbat in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the Sabbath in {{Bibleverse||Exodus|16:23|HE}} and 29; {{Bibleverse-nb||Exodus|20:7–10|HE}} (20:8–11 in the NJPS); {{Bibleverse-nb||Exodus|23:12;|HE}} {{Bibleverse-nb||Exodus|31:13–17;|HE}} {{Bibleverse-nb||Exodus|35:2–3;|HE}} {{Bibleverse-lb||Leviticus|19:3;|HE}} {{Bibleverse-nb||Leviticus|23:3;|HE}} {{Bibleverse||Numbers|15:32–36;|HE}} and {{Bibleverse||Deuteronomy|5:11|HE}} (5:12 in the NJPS).[171] A Midrash asked to which commandment {{Bibleverse||Deuteronomy|11:22|HE}} refers when it says, "For if you shall diligently keep all this commandment that I command you, to do it, to love the Lord your God, to walk in all His ways, and to cleave to Him, then will the Lord drive out all these nations from before you, and you shall dispossess nations greater and mightier than yourselves." Rabbi Levi said that "this commandment" refers to the recitation of the Shema ({{Bibleverse||Deuteronomy|6:4–9|HE}}), but the Rabbis said that it refers to the Sabbath, which is equal to all the precepts of the Torah.[172] The Alphabet of Rabbi Akiva taught that when God was giving Israel the Torah, God told them that if they accepted the Torah and observed God's commandments, then God would give them for eternity a most precious thing that God possessed — the World To Come. When Israel asked to see in this world an example of the World To Come, God replied that the Sabbath is an example of the World To Come.[173] The Gemara deduced from the parallel use of the word "appear" in {{Bibleverse||Exodus|23:14|HE}} and {{Bibleverse||Deuteronomy|16:15|HE}} (regarding appearance offerings) on the one hand, and in {{Bibleverse||Deuteronomy|31:10–12|HE}} (regarding the great assembly) on the other hand, that the criteria for who participated in the great assembly also applied to limit who needed to bring appearance offerings. A Baraita deduced from the words "that they may hear" in {{Bibleverse||Deuteronomy|31:12|HE}} that a deaf person was not required to appear at the assembly. And the Baraita deduced from the words "that they may learn" in {{Bibleverse||Deuteronomy|31:12|HE}} that a mute person was not required to appear at the assembly. But the Gemara questioned the conclusion that one who cannot talk cannot learn, recounting the story of two mute grandsons (or others say nephews) of Rabbi Johanan ben Gudgada who lived in Rabbi's neighborhood. Rabbi prayed for them, and they were healed. And it turned out that notwithstanding their speech impediment, they had learned halachah, Sifra, Sifre, and the whole Talmud. Mar Zutra and Rav Ashi read the words "that they may learn" in {{Bibleverse||Deuteronomy|31:12|HE}} to mean "that they may teach," and thus to exclude people who could not speak from the obligation to appear at the assembly. Rabbi Tanhum deduced from the words "in their ears" (using the plural for "ears") at the end of {{Bibleverse||Deuteronomy|31:11|HE}} that one who was deaf in one ear was exempt from appearing at the assembly.[174] Tractate Beitzah in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws common to all of the Festivals in {{Bibleverse||Exodus|12:3–27,|HE}} 43–49; {{Bibleverse-nb||Exodus|13:6–10;|HE}} {{Bibleverse-nb||Exodus|23:16;|HE}} {{Bibleverse-nb||Exodus|34:18–23;|HE}} {{Bibleverse||Leviticus|16;|HE}} {{Bibleverse-nb||Leviticus|23:4–43;|HE}} {{Bibleverse||Numbers|9:1–14;|HE}} {{Bibleverse-nb||Numbers|28:16–30:1;|HE}} and {{Bibleverse||Deuteronomy|16:1–17;|HE}} {{Bibleverse-nb||Deuteronomy|31:10–13.|HE}}[175] Tractate Pesachim in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the Passover in {{Bibleverse||Exodus|12:3–27,|HE}} 43–49; {{Bibleverse-nb||Exodus|13:6–10;|HE}} {{Bibleverse-nb||Exodus|23:15;|HE}} {{Bibleverse-nb||Exodus|34:25;|HE}} {{Bibleverse||Leviticus|23:4–8;|HE}} {{Bibleverse||Numbers|9:1–14;|HE}} 28:16–25; and {{Bibleverse||Deuteronomy|16:1–8.|HE}}[176] The Mishnah noted differences between the first Passover in {{Bibleverse||Exodus|12:3–27,|HE}} 43–49; {{Bibleverse-nb||Exodus|13:6–10;|HE}} {{Bibleverse-nb||Exodus|23:15;|HE}} {{Bibleverse-nb||Exodus|34:25;|HE}} {{Bibleverse||Leviticus|23:4–8;|HE}} {{Bibleverse||Numbers|9:1–14;|HE}} 28:16–25; and {{Bibleverse||Deuteronomy|16:1–8.|HE}} and the second Passover in {{Bibleverse||Numbers|9:9–13.|HE}} The Mishnah taught that the prohibitions of {{Bibleverse||Exodus|12:19|HE}} that "seven days shall there be no leaven found in your houses" and of {{Bibleverse||Exodus|13:7|HE}} that "no leaven shall be seen in all your territory" applied to the first Passover; while at the second Passover, one could have both leavened and unleavened bread in one's house. And the Mishnah taught that for the first Passover, one was required to recite the Hallel ({{Bibleverse||Psalms|113–118|HE}}) when the Passover lamb was eaten; while the second Passover did not require the reciting of Hallel when the Passover lamb was eaten. But both the first and second Passovers required the reciting of Hallel when the Passover lambs were offered, and both Passover lambs were eaten roasted with unleavened bread and bitter herbs. And both the first and second Passovers took precedence over the Sabbath.[177] The Gemara noted that in listing the several Festivals in {{Bibleverse||Exodus|23:15,|HE}} {{Bibleverse||Leviticus|23:5,|HE}} {{Bibleverse||Numbers|28:16,|HE}} and {{Bibleverse||Deuteronomy|16:1,|HE}} the Torah always begins with Passover.[178] The Gemara cited {{Bibleverse||Exodus|23:15|HE}} to support the proposition, which both Resh Lakish and Rabbi Johanan held, that on the mid-festival days (Chol HaMoed) it is forbidden to work. For the Rabbis taught in a Baraita the view of Rabbi Josiah that because the word "keep" is read to imply prohibition of work, the words, "The Feast of Unleavened Bread shall you keep, seven days," in {{Bibleverse||Exodus|23:15|HE}} teach that work is forbidden for seven days, and thus work is forbidden on the mid-festival days.[179] According to one version of the dispute, Resh Lakish and Rabbi Johanan disagreed over how to interpret the words, "None shall appear before Me empty," in {{Bibleverse||Exodus|23:15.|HE}} Resh Lakish argued that {{Bibleverse||Exodus|23:15|HE}} taught that whenever a pilgrim appeared at the Temple, even during the succeeding days of a multi-day Festival, the pilgrim had to bring an offering. But Rabbi Johanan argued that {{Bibleverse||Exodus|23:15|HE}} refers to only the first day of a Festival, and not to succeeding days. After relating this dispute, the Gemara reconsidered and concluded that Resh Lakish and Rabbi Johanan differed not over whether additional offerings were obligatory, but over whether additional offerings were permitted.[180] Tractate Sukkah in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of Sukkot in {{Bibleverse||Exodus|23:16;|HE}} {{Bibleverse-nb||Exodus|34:22;|HE}} {{Bibleverse||Leviticus|23:33–43;|HE}} {{Bibleverse||Numbers|29:12–34;|HE}} and {{Bibleverse||Deuteronomy|16:13–17;|HE}} {{Bibleverse-nb||Deuteronomy|31:10–13.|HE}}[181] The Mishnah taught that a sukkah can be no more than 20 cubits high. Rabbi Judah, however, declared taller sukkot valid. The Mishnah taught that a sukkah must be at least 10 handbreadths high, have three walls, and have more shade than sun.[182] The House of Shammai declared invalid a sukkah made 30 days or more before the festival, but the House of Hillel pronounced it valid. The Mishnah taught that if one made the sukkah for the purpose of the festival, even at the beginning of the year, it is valid.[183] The Mishnah taught that a sukkah under a tree is as invalid as a sukkah within a house. If one sukkah is erected above another, the upper one is valid, but the lower is invalid. Rabbi Judah said that if there are no occupants in the upper one, then the lower one is valid.[184] It invalidates a sukkah to spread a sheet over the sukkah because of the sun, or beneath it because of falling leaves, or over the frame of a four-post bed. One may spread a sheet, however, over the frame of a two-post bed.[185] It is not valid to train a vine, gourd, or ivy to cover a sukkah and then cover it with sukkah covering (s'chach). If, however, the sukkah-covering exceeds the vine, gourd, or ivy in quantity, or if the vine, gourd, or ivy is detached, it is valid. The general rule is that one may not use for sukkah-covering anything that is susceptible to ritual impurity (tumah) or that does not grow from the soil. But one may use for sukkah-covering anything not susceptible to ritual impurity that grows from the soil.[186] Bundles of straw, wood, or brushwood may not serve as sukkah-covering. But any of them, if they are untied, are valid. All materials are valid for the walls.[187] Rabbi Judah taught that one may use planks for the sukkah-covering, but Rabbi Meir taught that one may not. The Mishnah taught that it is valid to place a plank four handbreadths wide over the sukkah, provided that one does not sleep under it.[188] The Mishnah deduced from the words "the feast of harvest, the first-fruits of your labors, which you sow in the field" in {{Bibleverse||Exodus|23:16|HE}} that first fruits were not to be brought before Shavuot. The Mishnah reported that the men of Mount Zeboim brought their first fruits before Shavuot, but the priests did not accept them, because of what is written in {{Bibleverse||Exodus|23:16.|HE}}[189] Tractate Bikkurim in the Mishnah, Tosefta, and Jerusalem Talmud interpreted the laws of the first fruits in {{Bibleverse||Exodus|23:19,|HE}} {{Bibleverse||Numbers|18:13,|HE}} and {{Bibleverse||Deuteronomy|12:17–18|HE}} and {{Bibleverse-nb||Deuteronomy|26:1–11.|HE}}[190] The Mishnah interpreted the words "the first-fruits of your land" in {{Bibleverse||Exodus|23:19|HE}} to mean that a person could not bring first fruits unless all the produce came from that person's land. The Mishnah thus taught that people who planted trees but bent their branches into or over another's property could not bring first fruits from those trees. And for the same reason, the Mishnah taught that tenants, lessees, occupiers of confiscated property, or robbers could not bring first fruits.[191] The Mishnah taught that they buried meat that had mixed with milk in violation of {{Bibleverse||Exodus|23:19|HE}} and {{Bibleverse-nb||Exodus|34:26|HE}} and {{Bibleverse||Deuteronomy|14:21.|HE}}[192] Rav Nachman taught that the angel of whom God spoke in {{Bibleverse||Exodus|23:20|HE}} was Metatron ({{Hebrew|מטטרון}}). Rav Nahman warned that one who is as skilled in refuting heretics as Rav Idit should do so, but others should not. Once a heretic asked Rav Idit why {{Bibleverse||Exodus|24:1|HE}} says, "And to Moses He said, ‘Come up to the Lord,'" when surely God should have said, "Come up to Me." Rav Idit replied that it was the angel Metatron who said that, and that Metatron's name is similar to that of his Master (and indeed the gematria (numerical value of the Hebrew letters) of Metatron ({{Hebrew|מטטרון}}) equals that of Shadai ({{Hebrew|שַׁדַּי}}), God's name in {{Bibleverse||Genesis|17:1|HE}} and elsewhere) for {{Bibleverse||Exodus|23:21|HE}} says, "for my name is in him." But if so, the heretic retorted, we should worship Metatron. Rav Idit replied that {{Bibleverse||Exodus|23:21|HE}} also says, "Be not rebellious against him," by which God meant, "Do not exchange Me for him" (as the word for "rebel," ({{Hebrew|תַּמֵּר}}, tameir) derives from the same root as the word "exchange"). The heretic then asked why then {{Bibleverse||Exodus|23:21|HE}} says, "he will not pardon your transgression." Rav Idit answered that indeed Metatron has no authority to forgive sins, and the Israelites would not accept him even as a messenger, for {{Bibleverse||Exodus|33:15|HE}} reports that Moses told God, "If Your Presence does not go with me, do not carry us up from here."[193] The Midrash Tanhuma taught that the words "the place which I have prepared" in {{Bibleverse||Exodus|23:20|HE}} indicate that the Temple in Jerusalem is directly opposite the Temple in Heaven.[194] The Gemara interpreted the words of Moses, "I am 120 years old this day," in {{Bibleverse||Deuteronomy|31:2|HE}} to signify that Moses spoke on his birthday, and that he thus died on his birthday. Citing the words "the number of your days I will fulfill" in {{Bibleverse||Exodus|23:26,|HE}} the Gemara concluded that God completes the years of the righteous to the day, concluding their lives on their birthdays.[195] The Gemara reported a dispute over the meaning of {{Bibleverse||Exodus|23:26.|HE}} Rava taught that King Manasseh of Judah tried and executed Isaiah, charging Isaiah with false prophesy based, among other things, on a contradiction between {{Bibleverse||Exodus|23:26|HE}} and Isaiah's teachings. Manasseh argued that when (as reported in {{Bibleverse||Exodus|23:26|HE}}) Moses quoted God saying, "The number of your days I will fulfill," God meant that God would allow people to live out their appointed lifespan, but not add to it. But Manasseh noted that Isaiah told Manasseh's father Hezekiah (as reported in {{Bibleverse|2|Kings|20:5–6|HE}}) that God promised Hezekiah, "I will add on to your days fifteen years." According to Rava, Isaiah did not dispute Manasseh's charges, knowing that Manasseh would not accept Isaiah's argument, no matter how truthful, and Manasseh had Isaiah killed. The Gemara reported that the Tannaim disagreed about the interpretation of the words "the number of your days I will fulfill" in {{Bibleverse||Exodus|23:26.|HE}} A Baraita taught that "the number of your days I will fulfill" refers to the lifespan that God allots to every human being at birth. Rabbi Akiba taught that if one is worthy, God allows one to complete the full period; if unworthy, God reduces the number of years. The Sages, however, taught that if one is worthy, God adds years to one's life; if one is unworthy, God reduces the years. The Sages argued to Rabbi Akiba that Isaiah's prophesy to Hezekiah in {{Bibleverse|2|Kings|20:5–6,|HE}} "And I will add to your days fifteen years," supports the Sages' interpretation. Rabbi Akiba replied that God made the addition to Hezekiah's lifespan from years that God had originally intended for Hezekiah that Hezekiah had previously lost due to sin. Rabbi Akiba cited in support of his position the words of the prophet in the days of Jeroboam, before the birth of Hezekiah, who prophesied (as reported in {{Bibleverse|1|Kings|13:2|HE}}), "a son shall be born to the house of David, Josiah by name." Rabbi Akiba argued that since the prophet prophesied the birth of Manasseh's son Josiah before the birth of Manasseh's father Hezekiah, it must be that at Hezekiah's birth God had allotted to Hezekiah enough years to extend beyond the time of Hezekiah's illness (when Isaiah prophesied in {{Bibleverse|2|Kings|20:5–6|HE}}) so as to include the year of Manasseh's birth. Consequently, Rabbi Akiba argued, at the time of Hezekiah's illness, God must have reduced the original number of years allotted to Hezekiah, and upon Hezekiah's recovery, God must have added back only that which God had previously reduced. The Rabbis, however, argued back that the prophet in the days of Jeroboam who prophesied in {{Bibleverse|1|Kings|13:2|HE}} did not prophesy that Josiah would necessarily descend from Hezekiah. The prophet prophesied in {{Bibleverse|1|Kings|13:2|HE}} that Josiah would be born "to the house of David." Thus Josiah might have descended either from Hezekiah or from some other person in the Davidic line.[196] A Baraita taught that the words, "I will send My terror before you, and will discomfort all the people to whom you shall come, and I will make all your enemies turn their backs to you," in {{Bibleverse||Exodus|23:27,|HE}} and the words, "Terror and dread fall upon them," in {{Bibleverse||Exodus|15:16|HE}} show that no creature was able to withstand the Israelites as they entered into the Promised Land in the days of Joshua, and those who stood against them were immediately panic-stricken and lost control of their bowels. And the words, "till Your people pass over, O Lord," in {{Bibleverse||Exodus|15:16|HE}} allude to the first advance of the Israelites into the Promised Land in the days of Joshua. And the words, "till the people pass over whom You have gotten," in {{Bibleverse||Exodus|15:16|HE}} allude to the second advance of the Israelites into the Promised Land in the days of Ezra. The Baraita thus concluded that the Israelites were worthy that God should perform a miracle on their behalf during the second advance as in the first advance, but that did not happen because the Israelites' sin caused God to withhold the miracle.[197] In {{Bibleverse||Exodus|23:28,|HE}} God promised to "send the hornet ({{Hebrew|צִּרְעָה}}, tzirah) before you, which shall drive out the Hivite, the Canaanite, and the Hittite, from before you," and in {{Bibleverse||Deuteronomy|7:20,|HE}} Moses promised that "the Lord your God will send the hornet ({{Hebrew|צִּרְעָה}}, tzirah) among them." But a Baraita taught that the hornet did not pass over the Jordan River with the Israelites. Rabbi Simeon ben Lakish reconciled the two sources, explaining that the hornet stood on the eastern bank of the Jordan and shot its venom over the river at the Canaanites. The venom blinded the Canaanites' eyes above and castrated them below, as {{Bibleverse||Amos|2:9|HE}} says, "Yet destroyed I the Amorite before them, whose height was like the height of the cedars, and he was strong as the oaks; yet I destroyed his fruit from above and his roots from beneath." Rav Papa offered an alternative explanation, saying that there were two hornets, one in the time of Moses and the other in the time of Joshua. The former did not pass over the Jordan, but the latter did.[198] Exodus chapter 24Rav Huna son of Rav Kattina sat before Rav Chisda, and Rav Chisda cited {{Bibleverse||Exodus|24:5,|HE}} "And he sent the young men of the children of Israel, who offered burnt-offerings, and sacrificed peace-offerings of oxen to the Lord," as an application of the proposition stated in the Mishnah that "before the Tabernacle was set up . . . the service was performed by the firstborn; after the tabernacle was set up . . . the service was performed by priests."[199] (The "young men" in {{Bibleverse||Exodus|24:5|HE}} were the firstborn, not priests.) Rav Huna replied to Rav Chisda that Rabbi Assi taught that after that the firstborn ceased performing the sacrificial service (even though it was nearly a year before the Tabernacle was set up).[200]It was taught in a Baraita that King Ptolemy brought together 72 elders and placed them in 72 separate rooms, without telling them why he had brought them together, and asked each of them to translate the Torah. God then prompted each of them to conceive the same idea and write a number of cases in which the translation did not follow the Masoretic Text, including, for {{Bibleverse||Exodus|24:5,|HE}} "And he sent the elect of the children of Israel" — writing "elect" instead of "young men"; and for {{Bibleverse||Exodus|24:11,|HE}} "And against the elect of the children of Israel he put not forth his hand" — writing "elect" instead of "nobles."[201] Rabbi Isaac taught that when a king administers an oath to his legions, he does so with a sword, implying that whoever transgressed the oath would have the sword pass over his neck. Similarly, at Sinai, as {{Bibleverse||Exodus|24:6|HE}} reports, "Moses took half of the blood" (thus adjuring them with the blood). The Midrash asked how Moses knew how much was half of the blood. Rabbi Judah bar Ila'i taught that the blood divided itself into halves on its own. Rabbi Nathan said that its appearance changed; half of it turned black, and half remained red. Bar Kappara told that an angel in the likeness of Moses came down and divided it. Rabbi Isaac taught that a Heavenly Voice came from Mount Horeb, saying that this much is half of the blood. Rabbi Ishmael taught in a Baraita that Moses was expert in the regulations relating to blood, and by means of that knowledge divided it. {{Bibleverse||Exodus|24:6|HE}} goes on to say, "And he put it in basins ({{Hebrew|אַגָּנֹת}}, aganot)." Rav Huna said in the name of Rabbi Avin that {{Bibleverse||Exodus|24:6|HE}} writes the word in a form that might be read aganat ("basin," singular) indicating that neither basin was larger than the other. Moses asked God what to do with God's portion. God told Moses to sprinkle it on the people. ({{Bibleverse||Exodus|24:8|HE}} reports, "And Moses took the blood, and sprinkled it on the people.") Moses asked what he should do with the Israelites' portion. God said to sprinkle it on the altar, as {{Bibleverse||Exodus|24:6|HE}} says, "And half of the blood he dashed against the altar."[202] Reading {{Bibleverse||Exodus|24:7|HE}} "And he took the book of the covenant, and read in the hearing of the people," the Mekhilta asked what Moses had read. Rabbi Jose the son of Rabbi Judah said that Moses read from the beginning of Genesis up to {{Bibleverse||Exodus|24:7.|HE}} Rabbi said that Moses read to them the laws commanded to Adam, the commandments given to the Israelites in Egypt and at Marah, and all other commandments that they had already been given. Rabbi Ishmael said that Moses read to them the laws of the sabbatical years and the jubilees [in Leviticus 25] and the blessings and the curses in {{Bibleverse||Leviticus|26,|HE}} as it says at the end of that section (in {{Bibleverse||Leviticus|26:46|HE}}), "These are the statutes and ordinances and laws." The Israelites said that they accepted all those.[203] Reading the words of {{Bibleverse||Exodus|24:7,|HE}} "will we do, and hear" the Pirke De-Rabbi Eliezer taught that God asked the Israelites whether they would receive for themselves the Torah. Even before they had heard the Torah, they answered God that they would keep and observe all the precepts that are in the Torah, as {{Bibleverse||Exodus|24:7|HE}} reports, "And they said, ‘All that the Lord has spoken will we do, and be obedient.'"[204] Rabbi Phineas taught that it was on the eve of the Sabbath that the Israelites stood at Mount Sinai, arranged with the men apart and the women apart. God told Moses to ask the women whether they wished to receive the Torah. Moses asked the women first, because the way of men is to follow the opinion of women, as {{Bibleverse||Exodus|19:3|HE}} reflects when it says, "Thus shall you say to the house of Jacob" — these are the women — and only thereafter does {{Bibleverse||Exodus|19:3|HE}} say, "And tell the children of Israel" — these are the men. They all replied as with one voice, in the words of {{Bibleverse||Exodus|24:7,|HE}} "All that the Lord has spoken we will do, and be obedient."[205]Reading the words of {{Bibleverse||Exodus|24:7,|HE}} "will we do, and hear" Rabbi Simlai taught that when the Israelites gave precedence to "we will do" over "we will hear" (promising to obey God's commands even before hearing them), 600,000 ministering angels came and set two crowns on each Israelite man, one as a reward for "we will do" and the other as a reward for "we will hear." But as soon as the Israelites committed the sin of the Golden Calf, 1.2 million destroying angels descended and removed the crowns, as it is said in {{Bibleverse||Exodus|33:6,|HE}} "And the children of Israel stripped themselves of their ornaments from mount Horeb."[206] Rabbi Eleazar taught that when the Israelites gave precedence to "we will do" over "we will hear," a Heavenly Voice called out that this was a secret employed by the Ministering Angels, as {{Bibleverse||Psalm|103:20|HE}} says, "Bless the Lord, you angels of His. You mighty in strength, who fulfill His word, who hear the voice of His word" — first they fulfill, then they hear.[206] Rabbi Hama son of Rabbi Haninah taught that Song of Songs {{Bibleverse-nb||Song|2:3|HE}} compared the Israelites to an apple tree with the words, "As the apple tree among the trees of the wood, so is my beloved among the sons." Rabbi Hama explained that this teaches that just as the fruit of the apple tree precedes its leaves, so did the Israelites give precedence to "we will do" over "we will hear."[206] When a certain Sadducee saw Rava so engrossed in his studies with his fingers under his feet that Rava ground his fingers so that they bled, the Sadducee exclaimed that Jews were a rash people who in {{Bibleverse||Exodus|24:7|HE}} had given precedence to their mouth over their ears, and who persist in their rashness. First, the Sadducee explained, the Israelites should have listened, and then they should have accepted the law only if obeying the commandments was within their powers, but if it was not within their powers, they should not have accepted. Rava replied that the Israelites walked in integrity, for {{Bibleverse-lb||Proverbs|11:3|HE}} speaks of the Jews when it says, "The integrity of the upright shall guide them." But of others, who walked in perversity, {{Bibleverse||Proverbs|11:3|HE}} says, "but the perverseness of the treacherous shall destroy them."[207] Rabbi Azariah in the name of Rabbi Judah ben Rabbi Simon taught that once the Israelites said (as reported in {{Bibleverse||Exodus|24:7|HE}}), "All that the Lord has spoken will we do, and obey," they left the infancy of Israel's nationhood. Rabbi Azariah in the name of Rabbi Judah ben Rabbi Simon explained in a parable. A mortal king had a daughter whom he loved exceedingly. So long as his daughter was small, he would speak with her in public or in the courtyard. When she grew up and reached puberty, the king determined that it no longer befit his daughter's dignity for him to converse with her in public. So he directed that a pavilion be made for her so that he could speak with his daughter inside the pavilion. In the same way, when God saw the Israelites in Egypt, they were in the childhood of their nationhood, as {{Bibleverse-lb||Hosea|11:1|HE}} says, "When Israel was a child, then I loved him, and out of Egypt I called My son." When God saw the Israelites at Sinai, God spoke with them as {{Bibleverse||Deuteronomy|5:4|HE}} says, "The Lord spoke with you face to face." As soon as they received the Torah, became God's nation, and said (as reported in {{Bibleverse||Exodus|24:7|HE}}), "All that the Lord has spoken will we do, and obey," God observed that it was no longer in keeping with the dignity of God's children that God should converse with them in the open. So God instructed the Israelites to make a Tabernacle, and when God needed to communicate with the Israelites, God did so from the Tabernacle. And thus {{Bibleverse||Numbers|7:89|HE}} bears this out when it says, "And when Moses went into the tent of meeting that He might speak with him."[208] Rabbi Berekiah and Rabbi Jeremiah the son of Rabbi Hiyya bar Abba said that Rabbi Levi ben Sisi gave the following exposition at Nehardea: {{Bibleverse||Exodus|24:10|HE}} says, "And they saw the God of Israel; and there was under His feet the like of a brick-work of sapphire stone." This was the case before they had been redeemed (from Egyptian bondage), but when they had been redeemed the brickwork was placed where the brick was generally kept (and cast away). (Before they were redeemed God had brick-work underfoot, symbolizing the bricks to which the Israelites were enslaved, for in all Israel's troubles, God suffers too. But after their redemption, the brick-work was replaced with heaven in its purity.) Rabbi Berekiah taught that it is not written in the present context, "A brick-work of sapphire," but "The like of a brick-work of sapphire," implying that both it (the Torah, symbolized by the brick) and all the implements appertaining to it were given, including the basket and the trowel appertaining to it (symbolizing the Oral Law) were given. (The expression "like" serves to include the object compared as well as everything resembling or connected with it.) Bar Kappara said that before the Israelites were redeemed from Egypt, the brick-work under God's feet was placed as a mark in heaven, but when the Israelites were redeemed, it was seen no more in heaven. For {{Bibleverse||Exodus|24:10|HE}} says, "And the like of the very heaven for clearness," implying the sky on a clear day.[209]The Gemara used the account of {{Bibleverse||Exodus|24:10|HE}} to help explain the blue in the fringes ({{Hebrew|ציצית}}, tzitzit) of the prayer shawl ({{Hebrew|טַלִּית}}, tallit). It was taught in a Baraita that Rabbi Meir used to ask why {{Bibleverse||Numbers|15:38|HE}} specified blue from among all the colors for the fringes. Rabbi Meir taught that it was because blue resembles the color of the sea, and the sea resembles the color of the sky, and the sky resembles the color of the Throne of Glory, as {{Bibleverse||Exodus|24:10|HE}} says, "And there was under His feet as it were a paved work of sapphire stone," and {{Bibleverse||Ezekiel|1:26|HE}} says, "The likeness of a throne as the appearance of a sapphire stone." (And thus, when one sees the blue thread of the fringe, it will help call to mind God.) And it was taught in a Baraita that Rabbi Meir used to say that the punishment for failing to observe the white threads of the fringes is greater than for failing to observe the blue threads. The Gemara illustrated this by a parable: A king gave orders to two servants. He asked one servant to bring a seal of clay, and he asked other to bring a seal of gold. And they both failed in their tasks. The Gemara argued that the servant deserving the greater punishment was the one whom the king directed to bring a seal of clay. (For clay is easier to get than gold. Thus the punishment for failing to get the simple white fringe should be greater than the penalty for failing to get the rare blue thread.)[210] A Midrash taught that when Nadab, Abihu, and the 70 elders ate and drank in God's Presence in {{Bibleverse||Exodus|24:11,|HE}} they sealed their death warrant. The Midrash asked why in {{Bibleverse||Numbers|11:16,|HE}} God directed Moses to gather 70 elders of Israel, when {{Bibleverse||Exodus|29:9|HE}} reported that there already were 70 elders of Israel. The Midrash deduced that when in {{Bibleverse||Numbers|11:1,|HE}} the people murmured, speaking evil, and God sent fire to devour part of the camp, all those earlier 70 elders had been burned up. The Midrash continued that the earlier 70 elders were consumed like Nadab and Abihu, because they too acted frivolously when (as reported in {{Bibleverse||Exodus|24:11|HE}}) they beheld God and inappropriately ate and drank. The Midrash taught that Nadab, Abihu, and the 70 elders deserved to die then, but because God so loved giving the Torah, God did not wish to create disturb that time.[211] Rabbi Joshua son of Korchah taught that Moses stayed on Mount Sinai 40 days and 40 nights, reading the Written Law by day, and studying the Oral Law by night. After those 40 days, on the 17th of Tammuz, Moses took the Tablets of the Law, descended into the camp, broke the Tablets in pieces, and killed the Israelite sinners. Moses then spent 40 days in the camp, until he had burned the Golden Calf, ground it into powder like the dust of the earth, destroyed the idol worship from among the Israelites, and put every tribe in its place. And on the New Moon ({{Hebrew|ראש חודש}}, Rosh Chodesh) of Elul (the month before Rosh Hashanah), God told Moses in {{Bibleverse||Exodus|24:12:|HE}} "Come up to Me on the mount," and let them sound the shofar throughout the camp, for, behold, Moses has ascended the mount, so that they do not go astray again after the worship of idols. God was exalted with that shofar, as {{Bibleverse||Psalm|47:5|HE}} says, "God is exalted with a shout, the Lord with the sound of a trumpet." Therefore, the Sages instituted that the shofar should be sounded on the New Moon of Elul every year.[212] The Rabbis noted that {{Bibleverse||Exodus|24:14|HE}} mentions that Moses appointed Aaron's nephew Hur to share the leadership of the people with Aaron, but after Moses descended from Mount Sinai, Hur's name does not appear again. Rabbi Benjamin bar Japhet, reporting Rabbi Eleazar, interpreted the words of {{Bibleverse||Exodus|32:5,|HE}} "And when Aaron saw it, he built an altar before it," to mean that Aaron saw Hur lying slain before him and thought that if he did not obey the people, they would kill him as well. Aaron thought that the people would then fulfill the words of {{Bibleverse||Lamentations|2:20,|HE}} "Shall the Priest and the Prophet be slain in the Sanctuary of God?" and the people would then never find forgiveness. Aaron though it better to let the people worship the Golden Calf, for which they might yet find forgiveness through repentance. Thus, Rabbi Tanhum bar Hanilai taught that Aaron made the Golden Calf in {{Bibleverse||Exodus|32:4|HE}} as a compromise with the people's demand in {{Bibleverse||Exodus|32:1|HE}} to "make us a god who shall go before us." And thus Rabbi Tanhum bar Hanilai concluded that it was in reference to Aaron's decision-making in this incident that {{Bibleverse||Psalm|10:3|HE}} can be read to mean, "He who praises one who makes a compromise blasphemes God."[213] Rabbi Zerika asked about an apparent contradiction of Scriptural passages in the presence of Rabbi Eleazar, or, according to another version, he asked in the name of Rabbi Eleazar. {{Bibleverse||Exodus|24:18|HE}} says: "And Moses entered into the midst of the cloud," whereas {{Bibleverse||Exodus|40:35|HE}} reads: "And Moses was not able to enter into the tent of meeting because the cloud abode thereon." The Gemara concluded that this teaches us that God took hold of Moses and brought him into the cloud. Alternatively, the school of Rabbi Ishmael taught in a Baraita that in {{Bibleverse||Exodus|24:18,|HE}} the word for "in the midst" ({{Hebrew|בְּתוֹךְ}}, be-tokh) appears, and it also appears in {{Bibleverse||Exodus|14:22:|HE}} "And the children of Israel went into the midst of the sea." Just as in {{Bibleverse||Exodus|14:22,|HE}} the word "in the midst" ({{Hebrew|בְּתוֹךְ}}, be-tokh) implies a path, as {{Bibleverse||Exodus|14:22|HE}} says, "And the waters were a wall unto them," so here too in {{Bibleverse||Exodus|24:18,|HE}} there was a path (for Moses through the cloud).[214] Rabbi Simeon ben Yohai taught that because the generation of the Flood transgressed the Torah that God gave humanity after Moses had stayed on the mountain for 40 days and 40 nights (as reported in {{Bibleverse||Exodus|24:18|HE}} and {{Bibleverse-nb||Exodus|34:28|HE}} and {{Bibleverse||Deuteronomy|9:9–11,|HE}} 18, 25, and {{Bibleverse-nb||Deuteronomy|10:10|HE}}), God announced in {{Bibleverse||Genesis|7:4|HE}} that God would "cause it to rain upon the earth 40 days and 40 nights."[215] Rabbi Joel Landau believes that granting an interest-free loan is not just a nice thing to do, it's a mitzvah.[216] In medieval Jewish interpretationThe parashah is discussed in these medieval Jewish sources:[217] Exodus chapter 23After reviewing the Babylonian Talmud’s interpretations of {{Bibleverse||Exodus|23:2,|HE}} “You shall not follow a multitude to do evil,” Rashi disagreed with those readings and argued that one should interpret the verse according to its context to mean that if one sees wicked people perverting justice, one should not follow them just to go with the crowd.[218] Nachmanides noted that {{Bibleverse||Exodus|23:4|HE}} states “your enemy’s” and {{Bibleverse||Exodus|23:5|HE}} says “of him who hates you,” while the parallel commandment in {{Bibleverse||Deuteronomy|22:2|HE}} says “your brother’s.” Nachmanides taught that Scripture thus means to say, “Do this for him (in assisting him), and remember the brotherhood between you and forget the hatred.”[219]Similarly, Bahya ben Asher noted the parallel between {{Bibleverse||Exodus|23:5|HE}} and {{Bibleverse||Deuteronomy|22:1–3.|HE}} Bahya concluded that Scripture thus promises that if you assist your enemy with his falling donkey, he will eventually appreciate you and become “your brother.” When you assist him, he will forget the “hatred” between you and only remember the bond of love that unites brothers.[220] Maimonides read {{Bibleverse||Exodus|23:5,|HE}} “If you see the ass of him that hates you lying under its burden, you shall forbear to pass by him; you shall surely release it with him,” together with {{Bibleverse||Deuteronomy|22:4,|HE}} “You shall not see your brother's ass or his ox fallen down by the way, and hide yourself from them; you shall surely help him to lift them up again.”[221] Maimonides taught that when a person encounters a colleague on a journey and the colleague's animal has fallen under its load, {{Bibleverse||Exodus|23:5|HE}} commands the person to unload the burden from it, whether or not the animal was carrying an appropriate burden for it.[222] Maimonides interpreted {{Bibleverse||Deuteronomy|22:4|HE}} to command that one should not unload the animal and depart, leaving the wayfarer in panic, but one should lift up the animal together with its owner, and reload the animal's burden on it.[223] Maimonides taught that the general principle is that if the animal were one's own and one would unload and reload it, one is obligated to unload and reload it for a colleague. If one is pious and goes beyond the measure of the law, even if one is a great prince, and sees an animal belonging to a colleague fallen under a load of straw, reeds or the like, one should unload and load it with its owner.[224] Maimonides interpreted the intensified form of the verbs in {{Bibleverse||Exodus|23:5|HE}} and {{Bibleverse||Deuteronomy|22:4|HE}} to indicate that if one unloaded and reloaded the animal, and it fell again, one is obligated to unload and reload it another time, indeed even 100 times. Thus, one must accompany the animal for a distance thereafter, unless the owner of the burden says that it is not necessary.[225] Maimonides read {{Bibleverse||Exodus|23:5|HE}} to obligate one when one sees the fallen animal in a way that can be described as an encounter, for {{Bibleverse||Exodus|23:5|HE}} says, “When you see your colleague’s donkey,” and {{Bibleverse||Exodus|23:4|HE}} says, “When you encounter . . . .”[226] Maimonides taught that if one finds an animal belonging to a colleague fallen under its load, it is a commandment to unload and reload it even if its owner is not present, for the words “You shall certainly help” and “You shall certainly lift up” imply that one must fulfill these commandments in all situations. Maimonides said that {{Bibleverse||Exodus|23:5|HE}} says “together with him” (that is, the animal's owner) to teach that if the owner of the animal was there and goes off to the side and relies on the passerby to unload it alone because the passerby is subject to a commandment, then the passerby is not obligated. If the owner of the animal is old or ailing, however, the passerby is obligated to load and unload the animal alone.[227]Maimonides cited {{Bibleverse||Exodus|23:25|HE}} to support the proposition that it is a positive Torah commandment to pray every day, for {{Bibleverse||Exodus|23:25|HE}} states: "You shall serve God, your Lord," and tradition teaches that this service is prayer, as {{Bibleverse||Deuteronomy|11:13|HE}} says, "And serve Him with all your heart," and our Sages said that the service of the heart is prayer.[228] In modern interpretationThe parashah is discussed in these modern sources: Exodus chapter 21Professor Jacob Milgrom, formerly of the University of California, Berkeley, identified {{Bibleverse||Exodus|21–23|HE}} as the Torah's oldest law code.[229] Professor David P. Wright of Brandeis University argued that the Covenant Code of {{Bibleverse||Exodus|20:23–23:19|HE}} was directly, primarily, and throughout dependent upon the Laws of Hammurabi.[230] Explaining the origins of the law that one can see in the Cities of Refuge, Justice Oliver Wendell Holmes Jr. wrote that early forms of legal procedure were grounded in vengeance. Roman law and German law started from the blood feud, which led to the composition, at first optional, then compulsory, by which the feud was bought off. Holmes reported that in Anglo-Saxon practice, the feud was pretty well broken up by the time of William the Conqueror. The killings and house-burnings of an earlier day became the appeals of mayhem and arson, and then the legal actions now familiar to lawyers.[231] Writing for the Committee on Jewish Law and Standards of Conservative Judaism, Rabbis Elliot N. Dorff and Aaron L. Mackler relied on {{Bibleverse||Exodus|21:19–20,|HE}} among other verses, to find a duty to help see that our society provides health care to those who need it. Dorff and Mackler noted that the Rabbis found the authorization and requirement to heal in several verses, including {{Bibleverse||Exodus|21:19–20,|HE}} according to which an assailant must insure that his victim is “thoroughly healed,” and {{Bibleverse||Deuteronomy|22:2,|HE}} “And you shall restore the lost property to him.” Dorff and Mackler reported that the Talmud read {{Bibleverse||Exodus|21:19–20|HE}} as giving permission physicians to cure.[232] {{Bibleverse||Exodus|21:32|HE}} reports a penalty of 30 shekels of silver. This table translates units of weight used in the Bible into their modern equivalents:[233]
Exodus chapter 22Professor Benjamin Sommer of the Jewish Theological Seminary of America taught that an ancient reader inserted a clarifying comment into {{Bibleverse||Exodus|22:24.|HE}} Professor Sommer wrote that {{Bibleverse||Exodus|22:24|HE}} originally read, "If you lend money to My {{Hebrew|עַם}}, am, do not act toward them as a creditor; exact no interest from them," but because the Hebrew word {{Hebrew|עַם}}, am, usually means "people," but can also mean "the poor" or "common folk, peasantry" (as in {{Bibleverse||Isaiah|3:15;|HE}} {{Bibleverse||Psalm|72:2;|HE}} and {{Bibleverse||Nehemiah|5:1|HE}}), to make clear that the second of these meanings was to be understood, a later scribe added the words "to the poor among you" immediately after {{Hebrew|עַם}}, am.[234] Exodus chapter 23{{Bibleverse||Exodus|23:12|HE}} restates the law of the Sabbath. in 1950, the Committee on Jewish Law and Standards of Conservative Judaism ruled: “Refraining from the use of a motor vehicle is an important aid in the maintenance of the Sabbath spirit of repose. Such restraint aids, moreover, in keeping the members of the family together on the Sabbath. However where a family resides beyond reasonable walking distance from the synagogue, the use of a motor vehicle for the purpose of synagogue attendance shall in no wise be construed as a violation of the Sabbath but, on the contrary, such attendance shall be deemed an expression of loyalty to our faith. . . . [I]n the spirit of a living and developing Halachah responsive to the changing needs of our people, we declare it to be permitted to use electric lights on the Sabbath for the purpose of enhancing the enjoyment of the Sabbath, or reducing personal discomfort in the performance of a mitzvah.”[235]The late-19th-century German biblical scholar Julius Wellhausen conceived of early Israelite religion as linked to nature's annual cycle and believed that Scripture only later connected the festivals to historical events like the Exodus from Egypt. Professor James Kugel of Bar Ilan University reported that modern scholars generally agreed that Passover reflects two originally separate holidays arising out of the annual harvest cycle. One Festival involved the sacrificing and eating of an animal from the flock, the pesa sacrifice, which arose among shepherds who sacrificed in the light of the full moon of the month that marked the vernal equinox and the end of winter (as directed in {{Bibleverse||Exodus|12:6|HE}}) to bring Divine favor for a safe and prosperous summer for the rest of the flock. The shepherds slaughtered the animal at home, as the rite also stipulated that some of the animal's blood be daubed on the doorposts and lintel of the house (as directed in {{Bibleverse||Exodus|12:7|HE}}) to ward off evil. The rite prescribed that no bone be broken (as directed in {{Bibleverse||Exodus|12:46|HE}}) so as not to bring evil on the flock from which the sacrifice came. Scholars suggest that the name pesa derived from the verb that means "hop" (as in {{Bibleverse|1|Kings|18:21|HE}} and 26), and theorize that the holiday may originally have involved some sort of ritual "hopping." A second Festival — the Festival of Unleavened Bread — involved farmers eating unleavened barley bread for seven days when the winter's barley crop had reached maturity and was ready for harvest. Farmers observed this Festival with a trip to a local sanctuary (as in {{Bibleverse||Exodus|23:17|HE}} and {{Bibleverse-nb||Exodus|34:23|HE}}). Modern scholars believe that the absence of yeast in the bread indicated purity (as in {{Bibleverse||Leviticus|2:11|HE}}). The listing of Festivals in {{Bibleverse||Exodus|23:14–17|HE}} and {{Bibleverse-nb||Exodus|34:18–23|HE}} appear to provide evidence for the independent existence of the Festival of Unleavened Bread. Modern scholars suggest that the farmers’ Festival of Unleavened Bread and the shepherds’ Passover later merged into a single festival, Passover moved from the home to the Temple, and the combined festival was explicitly connected to the Exodus (as in {{Bibleverse||Deuteronomy|16:1–4|HE}}).[236] Exodus chapter 24Professor Harold Fisch, formerly of Bar-Ilan University, argued that the revelation and covenant at Mount Sinai memorialized in {{Bibleverse||Exodus|24|HE}} is echoed in Prince Hamlet’s meeting with his dead father’s ghost in act I, scene 5 of William Shakespeare’s play Hamlet. Fisch noted that in both cases, a father appears to issue a command, only one is called to hear the command, others stay at a distance in terror, the commandment is recorded, and the parties enter into a covenant.[237] Noting numerous connotations of the word “Torah” ({{Hebrew|תּוֹרָה}}) in the Pentateuch, Professor Ephraim Speiser of the University of Pennsylvania in the mid 20th century wrote that the word is based on a verbal stem signifying “to teach, guide,” and the like, and thus in {{Bibleverse||Exodus|24:12,|HE}} refers to general precepts and sayings, and in context cannot be mistaken for the title of the Pentateuch as a whole. Speiser argued that {{Bibleverse||Exodus|24:12|HE}} refers to the Covenant Code ({{Bibleverse||Exodus|21–23|HE}}), which {{Bibleverse||Exodus|34:1|HE}} indicates was inscribed on two stone tablets and thus necessarily restricted in length.[238] Moshe Greenberg of the Hebrew University of Jerusalem wrote that one may see the entire Exodus story as “the movement of the fiery manifestation of the divine presence.”[239] Similarly, Professor William Propp of the University of California, San Diego, identified fire ({{Hebrew|אֵשׁ}}, esh) as the medium in which God appears on the terrestrial plane — in the Burning Bush of {{Bibleverse||Exodus|3:2,|HE}} the cloud pillar of {{Bibleverse||Exodus|13:21–22|HE}} and {{Bibleverse-nb||Exodus|14:24,|HE}} atop Mount Sinai in {{Bibleverse||Exodus|19:18|HE}} and {{Bibleverse-nb||Exodus|24:17,|HE}} and upon the Tabernacle in {{Bibleverse||Exodus|40:38.|HE}}[240]Professor Everett Fox of Clark University noted that “glory” ({{Hebrew|כְּבוֹד}}, kevod) and “stubbornness” ({{Hebrew|כָּבֵד לֵב}}, kaved lev) are leading words throughout the book of Exodus that give it a sense of unity.[241] Similarly, Propp identified the root kvd — connoting heaviness, glory, wealth, and firmness — as a recurring theme in Exodus: Moses suffered from a heavy mouth in {{Bibleverse||Exodus|4:10|HE}} and heavy arms in {{Bibleverse||Exodus|17:12;|HE}} Pharaoh had firmness of heart in {{Bibleverse||Exodus|7:14;|HE}} {{Bibleverse-nb||Exodus|8:11,|HE}} 28; {{Bibleverse-nb||Exodus|9:7,|HE}} 34; and {{Bibleverse-nb||Exodus|10:1;|HE}} Pharaoh made Israel's labor heavy in {{Bibleverse||Exodus|5:9;|HE}} God in response sent heavy plagues in {{Bibleverse||Exodus|8:20;|HE}} {{Bibleverse-nb||Exodus|9:3,|HE}} 18, 24; and {{Bibleverse-nb||Exodus|10:14,|HE}} so that God might be glorified over Pharaoh in {{Bibleverse||Exodus|14:4,|HE}} 17, and 18; and the book culminates with the descent of God's fiery Glory, described as a “heavy cloud,” first upon Sinai and later upon the Tabernacle in {{Bibleverse||Exodus|19:16;|HE}} {{Bibleverse-nb||Exodus|24:16–17;|HE}} {{Bibleverse-nb||Exodus|29:43;|HE}} {{Bibleverse-nb||Exodus|33:18,|HE}} 22; and {{Bibleverse-nb||Exodus|40:34–38.|HE}}[240] CommandmentsAccording to the Sefer ha-Chinuch, there are 23 positive and 30 negative commandments in the parashah:[242]
In the liturgyThe laws of the servant in {{Bibleverse||Exodus|21:1–11|HE}} provide an application of the tenth of the Thirteen Rules for interpreting the Torah in the Baraita of Rabbi Ishmael that many Jews read as part of the readings before the Pesukei d'Zimrah prayer service. The tenth rule provides that an item included in a generalization that is then singled out to discuss something of a kind different from the generalization is singled out to be more lenient and more stringent. {{Bibleverse||Exodus|21:1–6|HE}} describes the laws of the Jewish indentured servant, who goes free after six years. Then {{Bibleverse||Exodus|21:7–11|HE}} turns to the female Jewish indentured servant, who one might have thought was included in the generalization about Jewish indentured servants. Instead, {{Bibleverse||Exodus|21:7|HE}} says that her avenues to freedom are not as those of her male counterpart. Rather, the Torah applies a more lenient rule to the female Jewish indentured servant, as she may go free before six years have passed — upon the onset of puberty or the death of her master. And {{Bibleverse||Exodus|21:7–11|HE}} also applies a more stringent rule to the female Jewish indentured servant, as she may be betrothed against her will to the master or his son.[271] And the laws of trespass in {{Bibleverse||Exodus|22:8|HE}} provide an example of the sixth of the Thirteen Rules for interpreting the Torah in the Baraita of Rabbi Ishmael. The sixth rule provides that when a generalization is followed by a specification followed by another generalization, one may not infer anything except that which is like the specification. One might read the generalizations to teach that all things are included, but the specification implies that only the specific items are included. The rule resolves the apparent contradiction by inferring that everything is included, provided it is similar to the items specified. Thus, {{Bibleverse||Exodus|22:8|HE}} begins by referring to "every matter of trespass" and concludes by referring to "any manner of lost thing" — two generalizations. But between the two generalizations, {{Bibleverse||Exodus|22:8|HE}} refers to a number of specific items — "for ox, for donkey, for sheep, for garment." Applying the sixth rule teaches that the fine applies to movable things with intrinsic value — like an ox, donkey, sheep, or garment — but not to immovable real estate and not to contracts, which have no intrinsic value.[272] Some Jews recite {{Bibleverse||Exodus|23:20|HE}} three times as part of the Wayfarer's Prayer (Tefilat HaDerech), said on setting out on a journey.[273] Some Jews recite the words "we will do, and we will obey" in {{Bibleverse||Exodus|24:7|HE}} as part of the song (zemer) Yom Shabbaton sung at the Sabbath day meal.[274] The Weekly MaqamIn the Weekly Maqam, Sephardic Jews each week base the songs of the services on the content of that week's parashah. For Parashat Mishpatim, Sephardic Jews apply Maqam Saba, the maqam that symbolizes the covenant between man and God. By performing mitzvot and following commandments, one obeys God's covenant, and therefore in this parashah, with its multitude of mitzvot and commandments, Sephardi Jews apply Maqam Saba.[275] HaftarahGenerallyThe haftarah for the parashah is {{Bibleverse-lb||Jeremiah|34:8–22|HE}} and {{Bibleverse-nb||Jeremiah|33:25–26.|HE}} SummaryThe word of the Lord came to Jeremiah after King Zedekiah made a covenant with the people of Jerusalem to proclaim liberty, that all should let their Hebrew slaves — both men and women — go free, and that none should make bondmen of them.[276] All the princes and people listened and let their Hebrew slaves go free, but afterwards they turned and caused their servants whom they had freed to return to subjugation.[277] Therefore, the word of the Lord came to Jeremiah, saying that God had made a covenant with the Israelites' forefathers when God brought them out of the land of Egypt and out of the house of bondage that in the seventh year they must let every Hebrew slave go free, but their forefathers did not listen.[278] The people had turned and done what is right in God's eyes, proclaiming liberty to their neighbors, making a covenant before God in the Temple.[279] But the people turned again and profaned God's name, causing their servants whom they had freed to return to subjugation as servants once again.[280] Therefore, God said that as the people had not listened to God to proclaim liberty to their neighbors, God would proclaim for the people liberty to the sword, pestilence, and famine, and would make them a horror to all the kingdoms of the earth.[281] God would give over to their enemies the princes of Judah, the princes of Jerusalem, the officers, the priests, and all the people of the land who had transgressed God's covenant, who had sealed the covenant by cutting a calf in half and passing between the two parts of the calf, and their dead bodies would be food for scavengers.[282] And God would give Zedekiah and his princes into the hand of the king of Babylon, who would return to burn Jerusalem and lay desolate the cities of Judah.[283] The Haftarah concludes by returning to {{Bibleverse||Jeremiah|33:25–26:|HE}} God said that as surely as God had decreed the ordinances of heaven and earth, God would not cast away the descendants of Jacob and David, but God would make from among them rulers of the descendants of Abraham, Isaac, and Jacob; for God would have compassion on them and end their captivity.[284] Connection to the ParashahBoth the parashah and the haftarah address the law requiring the release of Hebrew slaves. Both the parashah and the haftarah use the words "Hebrew" (ivri),[285] "slave" or "servant" (eved),[286] "free" (chofshi),[287] and "covenant" (brit).[288] The haftarah literally quotes the parashah.[289] And the haftarah recites the setting of the parashah (described in the previous parashah), the time at which God brought the Israelites "out of the land of Egypt, out of the house of bondage."[290] On Shabbat ShekalimWhen the parashah coincides with the special Sabbath Shabbat Shekalim (as it does in 2020, 2023, 2026, 2028, and 2029), the haftarah is {{Bibleverse|2|Kings|12:1–17.|HE}}[2] On Shabbat Rosh ChodeshWhen the parashah coincides with the special Sabbath Shabbat Rosh Chodesh (as it does in 2021 and 2024), the haftarah is {{Bibleverse||Isaiah|66:1–24.|HE}}[2] On Shabbat Machar ChodeshWhen the parashah coincides with the special Sabbath Shabbat Machar Chodesh (as it does in 2027 and 2030), the haftarah is {{Bibleverse|1|Samuel|20:18–42.|HE}}[2] Notes1. ^{{cite web|title=Torah Stats — Shemoth|accessdate=March 28, 2013|url=http://www.akhlah.com/tanach/torah/shemoth/shemoth-torah-stats/|publisher=Akhlah Inc.}} 2. ^1 2 3 {{cite web|title=Parashat Mishpatim|accessdate=January 23, 2018|url=http://www.hebcal.com/sedrot/mishpatim|publisher=Hebcal}} 3. ^See, e.g., Menachem Davis, editor, The Schottenstein Edition Interlinear Chumash: Shemos/Exodus (Brooklyn: Mesorah Publications, 2008), pages 145–76. 4. ^{{Bibleverse||Exodus|21:1–11.|HE}} 5. ^{{Bibleverse||Exodus|21:12–14.|HE}} 6. ^1 {{Bibleverse||Exodus|21:15.|HE}} 7. ^{{Bibleverse||Exodus|21:16.|HE}} 8. ^{{Bibleverse||Exodus|21:17.|HE}} 9. ^1 {{Bibleverse||Exodus|21:18–19.|HE}} 10. ^{{Bibleverse||Exodus|21:20–27.|HE}} 11. ^{{Bibleverse||Exodus|21:28–32.|HE}} 12. ^{{Bibleverse||Exodus|21:33–36.|HE}} 13. ^{{Bibleverse||Exodus|22:1–3.|HE}} 14. ^{{Bibleverse||Exodus|22:1–5.|HE}} 15. ^{{Bibleverse||Exodus|22:6–14.|HE}} 16. ^1 {{Bibleverse||Exodus|22:15–16.|HE}} 17. ^1 {{Bibleverse||Exodus|22:17.|HE}} 18. ^{{Bibleverse||Exodus|22:18.|HE}} 19. ^{{Bibleverse||Exodus|22:19.|HE}} 20. ^{{Bibleverse||Exodus|22:20–23.|HE}} 21. ^{{Bibleverse||Exodus|22:24–26.|HE}} 22. ^{{Bibleverse||Exodus|22:27–30.|HE}} 23. ^{{Bibleverse||Exodus|23:1–3.|HE}} 24. ^{{Bibleverse||Exodus|23:4–5.|HE}} 25. ^1 {{Bibleverse||Exodus|23:6.|HE}} 26. ^1 {{Bibleverse||Exodus|23:7.|HE}} 27. ^1 {{Bibleverse||Exodus|23:8.|HE}} 28. ^{{Bibleverse||Exodus|23:9.|HE}} 29. ^{{Bibleverse||Exodus|23:10–11.|HE}} 30. ^1 {{Bibleverse||Exodus|23:12.|HE}} 31. ^1 2 {{Bibleverse||Exodus|23:13.|HE}} 32. ^{{Bibleverse||Exodus|23:14–17.|HE}} 33. ^1 2 {{Bibleverse||Exodus|23:18.|HE}} 34. ^1 2 {{Bibleverse||Exodus|23:19.|HE}} 35. ^{{Bibleverse||Exodus|23:20.|HE}} 36. ^{{Bibleverse||Exodus|23:21–23.|HE}} 37. ^{{Bibleverse||Exodus|23:24–25.|HE}} 38. ^{{Bibleverse||Exodus|23:26–33.|HE}} 39. ^{{Bibleverse||Exodus|24:1.|HE}} 40. ^{{Bibleverse||Exodus|24:3.|HE}} 41. ^{{Bibleverse||Exodus|24:4.|HE}} 42. ^{{Bibleverse||Exodus|24:4–5.|HE}} 43. ^{{Bibleverse||Exodus|24:7.|HE}} 44. ^{{Bibleverse||Exodus|24:8.|HE}} 45. ^{{Bibleverse||Exodus|24:9–11.|HE}} 46. ^{{Bibleverse||Exodus|24:13–14.|HE}} 47. ^{{Bibleverse||Exodus|24:15–17.|HE}} 48. ^{{Bibleverse||Exodus|24:18.|HE}} 49. ^See, e.g., Richard Eisenberg, [https://www.rabbinicalassembly.org/sites/default/files/public/halakhah/teshuvot/19861990/eisenberg_triennial.pdf "A Complete Triennial Cycle for Reading the Torah,"] in Proceedings of the Committee on Jewish Law and Standards of the Conservative Movement: 1986–1990 (New York: The Rabbinical Assembly, 2001), pages 383–418. 50. ^See generally Bruce Wells, "Exodus," in Zondervan Illustrated Bible Backgrounds Commentary, edited by John H. Walton (Grand Rapids, Michigan: Zondervan, 2009), volume 1, pages 234, 236–39; Victor H. Matthews and Don C. Benjamin, Old Testament Parallels: Laws and Stories from the Ancient Near East: Fully Revised and Expanded Third Edition (New York: Paulist Press, 2007), pages 103–04, 107–09, 111–14, 116–17, 124, 128, 130, 233, 355–56. 51. ^Code of Hammurabi 117 (Babylonia, circa 1750 BCE), in, e.g., James B. Pritchard, Ancient Near Eastern Texts Relating to the Old Testament (Princeton: Princeton University Press, 1969), pages 171–72. 52. ^Code of Hammurabi 146–47, in, e.g., James B. Pritchard, Ancient Near Eastern Texts Relating to the Old Testament, page 172. 53. ^Code of Ur-Nammu 1 (Ur, circa 2100 BCE), in, e.g., Marta T. Roth, Law Collections from Mesopotamia and Asia Minor: Second Edition (Atlanta: Scholars Press, 1997), page 17. 54. ^Code of Hammurabi 206–208, in, e.g., James B. Pritchard, Ancient Near Eastern Texts Relating to the Old Testament, page 175. 55. ^Code of Hammurabi 206, in, e.g., James B. Pritchard, Ancient Near Eastern Texts Relating to the Old Testament, page 175. 56. ^Hittite Laws 10 (Hattusa, 1500 BCE), in, e.g., James B. Pritchard, Ancient Near Eastern Texts Relating to the Old Testament, page 189. 57. ^Code of Hammurabi 115–116, in, e.g., James B. Pritchard, Ancient Near Eastern Texts Relating to the Old Testament, page 170. 58. ^Sumerian Code 1 (circa 1800 BCE), in, e.g., James B. Pritchard, Ancient Near Eastern Texts Relating to the Old Testament, page 525. 59. ^Code of Hammurabi 209–214, in, e.g., James B. Pritchard, Ancient Near Eastern Texts Relating to the Old Testament, page 170. 60. ^Hittite Laws 17–18 ({{Webarchive|url=https://web.archive.org/web/20160201050512/http://www.usc.edu/dept/LAS/wsrp/information/REL499_2011/Hittite%20Laws.pdf |date=2016-02-01 }}), in, e.g., James B. Pritchard, Ancient Near Eastern Texts Relating to the Old Testament, page 190. 61. ^Middle Assyrian Laws 50–52 (Assur, circa 1200 BCE), in, e.g., James B. Pritchard, Ancient Near Eastern Texts Relating to the Old Testament, pages 184–85. 62. ^Laws of Eshnunna 42–43 (Eshnunna, circa 1800 BCE), in, e.g., James B. Pritchard, Ancient Near Eastern Texts Relating to the Old Testament, page 163. 63. ^Code of Hammurabi 196–201, in, e.g., James B. Pritchard, Ancient Near Eastern Texts Relating to the Old Testament, page 175. 64. ^Laws of Eshnunna 53–55, in, e.g., James B. Pritchard, Ancient Near Eastern Texts Relating to the Old Testament, page 163. 65. ^Code of Hammurabi 251–252, in, e.g., James B. Pritchard, Ancient Near Eastern Texts Relating to the Old Testament, page 176. 66. ^Code of Hammurabi 229–231, in, e.g., James B. Pritchard, Ancient Near Eastern Texts Relating to the Old Testament, page 176. 67. ^For more on inner-Biblical interpretation, see, e.g., Benjamin D. Sommer, "Inner-biblical Interpretation," in The Jewish Study Bible: Second Edition, edited by Adele Berlin and Marc Zvi Brettler (New York: Oxford University Press, 2014), pages 1835–41. 68. ^Benjamin D. Sommer, "Inner-biblical Interpretation," in The Jewish Study Bible: Second Edition, edited by Adele Berlin and Marc Zvi Brettler, page 1836. 69. ^Professor Amy-Jill Levine of Vanderbilt University Divinity School suggested that Amos used freedom from slavery as the paradigm and template against which he expressed concerns about the covenant community, casting the community in the role of Pharaoh when they transgressed. See Amy-Jill Levine, "The Prophets and the Fall of the North," in The Old Testament: Part II (Springfield, Virginia: The Teaching Company, 2001). 70. ^{{Bibleverse||Exodus|12:11,|HE}} 21, 27, 43, 48; {{Bibleverse-nb||Exodus|34:25;|HE}} {{Bibleverse||Leviticus|23:5;|HE}} {{Bibleverse-lb||Numbers|9:2,|HE}} 4–6, 10, 12–14; {{Bibleverse-nb||Numbers|28:16;|HE}} {{Bibleverse-nb||Numbers|33:3;|HE}} {{Bibleverse||Deuteronomy|16:1–2,|HE}} 5–6; {{Bibleverse-lb||Joshua|5:10–11;|HE}} 2 Kings {{Bibleverse-nb|2|Kings|23:21–23;|HE}} {{Bibleverse-lb||Ezekiel|45:21;|HE}} {{Bibleverse-lb||Ezra|6:19–20;|HE}} 2 Chronicles {{Bibleverse-nb|2|Chronicles|30:1–2,|HE}} 5, 15, 17–18; {{Bibleverse-nb|2|Chronicles|35:1,|HE}} 6–9, 11, 13, 16–19. 71. ^{{Bibleverse||Exodus|12:17;|HE}} {{Bibleverse-nb||Exodus|23:15;|HE}} {{Bibleverse-nb||Exodus|34:18;|HE}} {{Bibleverse||Leviticus|23:6;|HE}} {{Bibleverse||Deuteronomy|16:16;|HE}} {{Bibleverse||Ezekiel|45:21;|HE}} {{Bibleverse||Ezra|6:22;|HE}} {{Bibleverse|2|Chronicles|8:13;|HE}} {{Bibleverse-nb|2|Chronicles|30:13,|HE}} 21; {{Bibleverse-nb|2|Chronicles|35:17.|HE}} 72. ^{{Bibleverse||Exodus|12:16;|HE}} {{Bibleverse||Leviticus|23:7–8;|HE}} {{Bibleverse||Numbers|28:18,|HE}} 25. 73. ^See, e.g., W. Gunther Plaut, The Torah: A Modern Commentary (New York: Union of American Hebrew Congregations, 1981), page 456. 74. ^1 W. Gunther Plaut, The Torah: A Modern Commentary, page 464. 75. ^{{Bibleverse||Exodus|12:11,|HE}} 21, 27, 43, 48; {{Bibleverse||Deuteronomy|16:2,|HE}} 5–6; {{Bibleverse||Ezra|6:20;|HE}} {{Bibleverse|2|Chronicles|30:15,|HE}} 17–18; {{Bibleverse-nb|2|Chronicles|35:1,|HE}} 6–9, 11, 13. 76. ^{{Bibleverse||Exodus|12:42;|HE}} {{Bibleverse-nb||Exodus|23:15;|HE}} {{Bibleverse-nb||Exodus|34:18;|HE}} {{Bibleverse||Numbers|33:3;|HE}} {{Bibleverse||Deuteronomy|16:1,|HE}} 3, 6. 77. ^{{Bibleverse||Exodus|34:22;|HE}} {{Bibleverse||Deuteronomy|16:10;|HE}} see also {{Bibleverse|2|Chronicles|8:13|HE}} ({{Hebrew|חַג הַשָּׁבֻעוֹת}}, Chag haShavuot). 78. ^{{Bibleverse||Numbers|28:26.|HE}} 79. ^1 {{Bibleverse||Exodus|23:16.|HE}} 80. ^{{Bibleverse||Leviticus|23:21;|HE}} {{Bibleverse||Numbers|28:26.|HE}} 81. ^See also {{Bibleverse||Exodus|23:16;|HE}} {{Bibleverse||Leviticus|23:17;|HE}} {{Bibleverse||Numbers|28:26.|HE}} 82. ^{{Bibleverse||Leviticus|23:34;|HE}} {{Bibleverse||Deuteronomy|16:13,|HE}} 16; {{Bibleverse-nb||Deuteronomy|31:10;|HE}} {{Bibleverse-lb||Zechariah|14:16,|HE}} 18, 19; {{Bibleverse||Ezra|3:4;|HE}} {{Bibleverse|2|Chronicles|8:13.|HE}} 83. ^{{Bibleverse||Exodus|23:16,|HE}} {{Bibleverse-nb||Exodus|34:22.|HE}} 84. ^1 {{Bibleverse|1|Kings|8:2,|HE}} 65; {{Bibleverse-nb|1|Kings|12:32;|HE}} {{Bibleverse|2|Chronicles|5:3;|HE}} {{Bibleverse-nb|2|Chronicles|7:8.|HE}} 85. ^{{Bibleverse||Leviticus|23:39;|HE}} {{Bibleverse-lb||Judges|21:19.|HE}} 86. ^{{Bibleverse||Ezekiel|45:25;|HE}} {{Bibleverse-lb||Nehemiah|8:14.|HE}} 87. ^{{Bibleverse||Numbers|29:12.|HE}} 88. ^{{Bibleverse||Deuteronomy|16:13.|HE}} 89. ^Compare {{Bibleverse||Judges|9:27.|HE}} 90. ^{{Bibleverse-lb||Isaiah|1:8.|HE}} 91. ^{{Bibleverse||Leviticus|23:39;|HE}} {{Bibleverse||Judges|21:19.|HE}} 92. ^{{Bibleverse||Deuteronomy|31:10–11.|HE}} 93. ^{{Bibleverse|1|Kings|8;|HE}} {{Bibleverse|2|Chronicles|7.|HE}} 94. ^{{Bibleverse||Ezra|3:2–4.|HE}} 95. ^{{Bibleverse||Nehemiah|8:13–17.|HE}} 96. ^{{Bibleverse||Nehemiah|8:14–15.|HE}} 97. ^{{Bibleverse||Leviticus|23:42–43.|HE}} 98. ^{{Bibleverse||Numbers|11:10;|HE}} {{Bibleverse-nb||Numbers|16:27.|HE}} 99. ^E.g., Richard Elliott Friedman, The Bible with Sources Revealed (New York: HarperSanFrancisco, 2003), pages 228–29. 100. ^{{Bibleverse|1|Kings|12:32–33.|HE}} 101. ^{{Bibleverse|1|Kings|13:1.|HE}} 102. ^{{Bibleverse||Zechariah|14:16–19.|HE}} 103. ^For more on early nonrabbinic interpretation, see, e.g., Esther Eshel, “Early Nonrabbinic Interpretation,” in The Jewish Study Bible: Second Edition, edited by Adele Berlin and Marc Zvi Brettler, pages 1841–59. 104. ^Lawrence H. Schiffman, Reclaiming the Dead Sea Scrolls: The History of Judaism, the Background of Christianity, the Lost Library of Qumran (Philadelphia: Jewish Publication Society, 1994), page 107 (citing Zadokite Fragments 13:14–16 = Da 18 II 1–4). 105. ^Lawrence H. Schiffman, Reclaiming the Dead Sea Scrolls: The History of Judaism, the Background of Christianity, the Lost Library of Qumran, pages 110–11 (citing Rule of the Community 5:14–18). 106. ^For more on classical rabbinic interpretation, see, e.g., Yaakov Elman, "Classical Rabbinic Interpretation," in The Jewish Study Bible: Second Edition, edited by Adele Berlin and Marc Zvi Brettler, pages 1859–78. 107. ^[https://www.sefaria.org/Eruvin.54b Babylonian Talmud Eruvin 54b] (Babylonia, 6th century), in, e.g., Koren Talmud Bavli: Eiruvin • Part Two, commentary by Adin Even-Israel (Steinsaltz) (Jerusalem: Koren Publishers, 2013), volume 5, page 18. 108. ^Mishnah Kiddushin 1:2 (Land of Israel, circa 200 CE), in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner (New Haven: Yale University Press, 1988), pages 487–88; Tosefta Kiddushin 1:5–6 (Land of Israel, circa 250 CE), in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction, translated by Jacob Neusner (Peabody, Massachusetts: Hendrickson Publishers, 2002), volume 1, pages 926–27; Jerusalem Talmud Kiddushin chapter 1 (Tiberias, Land of Israel, circa 400 CE), in, e.g., The Jerusalem Talmud: A Translation and Commentary, edited by Jacob Neusner and translated by Jacob Neusner, Tzvee Zahavy, B. Barry Levy, and Edward Goldman (Peabody, Massachusetts: Hendrickson Publishers, 2009); [https://www.sefaria.org/Kiddushin.14b.2 Babylonian Talmud Kiddushin 14b–22b], in, e.g., Koren Talmud Bavli: Kiddushin, commentary by Adin Even-Israel (Steinsaltz) (Jerusalem: Koren Publishers, 2015), volume 22, pages 70–119. 109. ^Mishnah Kiddushin 1:2, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 487–88; [https://www.sefaria.org/Kiddushin.14b Babylonian Talmud Kiddushin 14b], in, e.g., Koren Talmud Bavli: Kiddushin, commentary by Adin Even-Israel (Steinsaltz), volume 22, page 70. 110. ^[https://www.sefaria.org/Kiddushin.22a Babylonian Talmud Kiddushin 22a], in, e.g., Koren Talmud Bavli: Kiddushin, commentary by Adin Even-Israel (Steinsaltz), volume 22, page 117. 111. ^[https://www.sefaria.org/Jerusalem_Talmud_Rosh_Hashanah.20b Jerusalem Talmud Rosh Hashanah 20b], in, e.g., Talmud Yerushalmi, elucidated by Gershon Hoffman, Mordechai Smilowitz, Yehuda Jaffa, Mordechai Stareshefsky, Chaim Ochs, and Abba Zvi Naiman, edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus (Brooklyn: Mesorah Publications, 2012), volume 24, page 20b4, and in, e.g., The Jerusalem Talmud: A Translation and Commentary, edited by Jacob Neusner and translated by Jacob Neusner, Tzvee Zahavy, B. Barry Levy, and Edward Goldman. 112. ^Mishnah Yevamot 2:5, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 340; Babylonian Talmud Yevamot 22a, in, e.g., Koren Talmud Bavli: Yevamot • Part One, commentary by Adin Even-Israel (Steinsaltz) (Jerusalem: Koren Publishers, 2014), volume 14, page 136. 113. ^Babylonian Talmud Yevamot 22b, in, e.g., Koren Talmud Bavli: Yevamot • Part One, commentary by Adin Even-Israel (Steinsaltz), volume 14, page 138. 114. ^Babylonian Talmud Yevamot 23a, in, e.g., Koren Talmud Bavli: Yevamot • Part One, commentary by Adin Even-Israel (Steinsaltz), volume 14, page 141. 115. ^Babylonian Talmud Yevamot 104a, in, e.g., Koren Talmud Bavli: Yevamot • Part One, commentary by Adin Even-Israel (Steinsaltz), volume 14, page 231. 116. ^[https://www.sefaria.org/Kiddushin.22b Babylonian Talmud Kiddushin 22b], in, e.g., Koren Talmud Bavli: Kiddushin, commentary by Adin Even-Israel (Steinsaltz), volume 22, pages 118–19. 117. ^1 Mishnah Sotah 3:8, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 453; Babylonian Talmud Sotah 23a, in, e.g., Koren Talmud Bavli: Sota, commentary by Adin Even-Israel (Steinsaltz) (Jerusalem: Koren Publishers, 2015), volume 20, page 139. 118. ^Mishnah Ketubot 5:6, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 388–89; Babylonian Talmud Ketubot 61b, in, e.g., Koren Talmud Bavli: Ketubot • Part One, commentary by Adin Even-Israel (Steinsaltz) (Jerusalem: Koren Publishers, 2015), volume 16, page 349. 119. ^Mishnah Makkot 2:1–8, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 612–16; Tosefta Makkot 2:1–3:10, in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction, translated by Jacob Neusner; Jerusalem Talmud Makkot, chapter 2, in, e.g., The Jerusalem Talmud: A Translation and Commentary, edited by Jacob Neusner and translated by Jacob Neusner, Tzvee Zahavy, B. Barry Levy, and Edward Goldman; [https://www.sefaria.org/Makkot.7a Babylonian Talmud Makkot 7a–13a], in, e.g., Talmud Bavli, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, revised and enlarged edition, 2001), volume 50, pages 7a–13a. 120. ^Mishnah Makkot 2:1, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 612–13; [https://www.sefaria.org/Makkot.7a Babylonian Talmud Makkot 7a–b], in, e.g., Talmud Bavli, edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 50, pages 7a–b. 121. ^Mishnah Makkot 2:6, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 614; [https://www.sefaria.org/Makkot.9b Babylonian Talmud Makkot 9b], in, e.g., Talmud Bavli, edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 50, page 9b. 122. ^Mishnah Makkot 2:6, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 614–15; [https://www.sefaria.org/Makkot.11a Babylonian Talmud Makkot 11a], in, e.g., Talmud Bavli, edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 50, page 11a. 123. ^Mishnah Makkot 2:6, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 614–15; [https://www.sefaria.org/Makkot.11b Babylonian Talmud Makkot 11b], in, e.g., Talmud Bavli, edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 50, page 11b. 124. ^[https://www.sefaria.org/Yoma.85a Babylonia Talmud Yoma 85a–b], in, e.g., Koren Talmud Bavli: Yoma, commentary by Adin Even-Israel (Steinsaltz) (Jerusalem: Koren Publishers, 2013), volume 9, page 427. 125. ^Babylonian Talmud Yevamot 7a, in, e.g., Koren Talmud Bavli: Yevamot • Part One, commentary by Adin Even-Israel (Steinsaltz), volume 14, page 38. 126. ^[https://www.sefaria.org/Kiddushin.30b Babylonian Talmud Kiddushin 30b–31a], in, e.g., Koren Talmud Bavli: Kiddushin, commentary by Adin Even-Israel (Steinsaltz), volume 22, pages 162–63. 127. ^Babylonian Talmud Berakhot 60a, in, e.g., Koren Talmud Bavli: Tractate Berakhot, commentary by Adin Even-Israel (Steinsaltz) (Jerusalem: Koren Publishers, 2012), volume 1, page 388. 128. ^Babylonian Talmud Bava Kamma 84a, in, e.g., Talmud Bavli, elucidated by Abba Zvi Naiman and Mendy Wachsman, edited by Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 2001), volume 40, pages 84a1–4. 129. ^Mishnah Bava Kamma 1:1–10:10, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 502–28; Tosefta Bava Kamma 1:1–11:18, in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction, translated by Jacob Neusner, volume 2, pages 951–1022; Jerusalem Talmud Bava Kamma 1a–40b, in, e.g., Talmud Yerushalmi, elucidated by Elchanan Cohen, Gershon Hoffman, Mordechai Stareshefsky, Chaim Ochs, Binyamin Jacobson, Mordechai Smilowitz, Avrohom Neuberger, Yehuda Jaffa, and Abba Zvi Naiman, edited by Chaim Malinowitz and Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 2018), volume 41, and in, e.g., The Jerusalem Talmud: A Translation and Commentary, edited by Jacob Neusner and translated by Jacob Neusner, Tzvee Zahavy, B. Barry Levy, and Edward Goldman; Babylonian Talmud Bava Kamma 2a–119b, in, e.g., Talmud Bavli, elucidated by Hillel Danziger, Yosaif Asher Weiss, Avrohom Neuberger, Reuvein Dowek, Eliezer Herzka, Asher Dicker, Mendy Wachsman, Nasanel Kasnett, and Abba Zvi Naiman, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1995–2001), volumes 38–40. 130. ^Mishnah Bava Kamma 1:1, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 502; Babylonian Talmud Bava Kamma 2a, in, e.g., Talmud Bavli, elucidated by Hillel Danziger and Yosaif Asher Weiss, edited by Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 1995), volume 38, page 2a1. 131. ^Babylonian Talmud Bava Kamma 2b, in, e.g., Talmud Bavli, elucidated by Hillel Danziger and Yosaif Asher Weiss, edited by Yisroel Simcha Schorr, volume 38, pages 2b1–3a3. 132. ^Babylonian Talmud Bava Kamma 79b, in, e.g., Koren Talmud Bavli: Bava Kamma • Part Two, commentary by Adin Even-Israel (Steinsaltz) (Jerusalem: Koren Publishers, 2016), volume 24, page 102. 133. ^[https://www.sefaria.org/Yoma.85a Babylonia Talmud Yoma 85a], in, e.g., Koren Talmud Bavli: Yoma, commentary by Adin Even-Israel (Steinsaltz) (Jerusalem: Koren Publishers, 2013), volume 9, page 427. 134. ^Mishnah Gittin 5:1, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 474; Babylonian Talmud Gittin 48b, in, e.g., Talmud Bavli, elucidated by Yitzchok Isbee and Mordechai Kuber, edited by Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 1993), volume 35, page 48b2. 135. ^Babylonian Talmud Gittin 48b–49b, in, e.g., Talmud Bavli, elucidated by Yitzchok Isbee and Mordechai Kuber, edited by Yisroel Simcha Schorr, volume 35, pages 48b–49b. 136. ^Babylonian Talmud Bava Kamma 60a, in, e.g., Talmud Bavli, elucidated by Yitzchok Isbee and Mordechai Kuber, edited by Yisroel Simcha Schorr, volume 35, page 60b, and in Koren Talmud Bavli: Bava Kamma • Part One, commentary by Adin Even-Israel (Steinsaltz) (Jerusalem: Koren Publishers, 2016), volume 23, page 374. 137. ^Babylonian Talmud Bava Kamma 60b, in, e.g., Koren Talmud Bavli: Bava Kamma • Part One, commentary by Adin Even-Israel (Steinsaltz), volume 23, page 376. 138. ^[https://www.sefaria.org/Mishnah_Bava_Metzia.3 Mishnah Bava Metzia 3:1–12;] 7:8–8:3, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 534–37, 548–51; Tosefta Bava Metzia 3:1–12; 7:9–8:1, in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction, translated by Jacob Neusner, pages 1035–39, 1063–66; Jerusalem Talmud Bava Metzia 8b–12a, 27b–29a, in, e.g., Talmud Yerushalmi, elucidated by Gershon Hoffman, Elchanan Cohen, Mordechai Smilowitz, Shlomo Silberman, Mendy Wachsman, Mordechai Stareshefsky, and Abba Zvi Naiman, edited by Chaim Malinowitz and Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 2018), volume 42, pages 8b3–12a1, 27b3–29a2, and in, e.g., The Jerusalem Talmud: A Translation and Commentary, edited by Jacob Neusner and translated by Jacob Neusner, Tzvee Zahavy, B. Barry Levy, and Edward Goldman; [https://www.sefaria.org/Bava_Metzia.33b.7 Babylonian Talmud Bava Metzia 33b–44a,] [https://www.sefaria.org/Bava_Metzia.93a.15 93a–99b], in, e.g., Talmud Bavli, edited by Hersh Goldwurm (Brooklyn: Mesorah Publications, 1992), volume 41, pages 33b3–44a2, and Talmud Bavli, elucidated by Shlomo Fox-Ashrei, Herzka, Noson Boruch Herzka, Tzvi Horowitz, Yitzchok Isbee, Dovid Kamenetsky, Nasanel Kasnett, Abba Zvi Naiman, Yosef Davis, edited by Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 1994), volume 43, pages 93a4–99b3. 139. ^Mishnah Bava Metzia 7:8, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 548; [https://www.sefaria.org/Bava_Metzia.93a.15 Babylonian Talmud Bava Metzia 93a], in, e.g., Talmud Bavli, elucidated by Shlomo Fox-Ashrei, Herzka, Noson Boruch Herzka, Tzvi Horowitz, Yitzchok Isbee, Dovid Kamenetsky, Nasanel Kasnett, Abba Zvi Naiman, Yosef Davis, edited by Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 1994), volume 43, page 93a4. 140. ^Babylonian Talmud Ketubot 18a, in, e.g., Koren Talmud Bavli: Ketubot • Part One, commentary by Adin Even-Israel (Steinsaltz), volume 16, page 104. 141. ^Babylonian Talmud Sanhedrin 67b, in, e.g., Talmud Bavli, elucidated by Michoel Weiner and Asher Dicker, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1994), volume 48, page 67b. 142. ^See, e.g., {{Bibleverse||Exodus|22:20;|HE}} {{Bibleverse-nb||Exodus|23:9;|HE}} {{Bibleverse||Leviticus|19:33–34;|HE}} {{Bibleverse||Deuteronomy|1:16;|HE}} {{Bibleverse-nb||Deuteronomy|10:17–19;|HE}} {{Bibleverse-nb||Deuteronomy|24:14–15|HE}} and 17–22; and {{Bibleverse-nb||Deuteronomy|27:19.|HE}} 143. ^[https://www.sefaria.org/Bava_Metzia.59b Babylonian Talmud Bava Metzia 59b], in, e.g., Talmud Bavli, elucidated by Mordechai Rabinovitch and Tzvi Horowitz, edited by Yisroel Simcha Schorr, volume 42, page 59b3. 144. ^Mishnah Bava Metzia 4:10, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 539–40; Babylonian Talmud Bava Metzia 58b, in, e.g., Talmud Bavli, elucidated by Mordechai Rabinovitch and Tzvi Horowitz, edited by Yisroel Simcha Schorr, volume 42, page 58b. 145. ^Babylonian Talmud Bava Metzia 58b, in, e.g., Talmud Bavli, elucidated by Mordechai Rabinovitch and Tzvi Horowitz, edited by Yisroel Simcha Schorr, volume 42, page 58b. 146. ^[https://www.sefaria.org/Bava_Metzia.31b Babylonian Talmud Bava Metzia 31b], in, e.g., Talmud Bavli, edited by Hersh Goldwurm, volume 41, page 31b. 147. ^Mishnah Bekhorot 1:1–6:12, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 787–800; Tosefta Bekhorot 1:1–7:15, in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction, translated by Jacob Neusner, volume 2, pages 1469–94; [https://www.sefaria.org/Bekhorot.2a Babylonian Talmud Bekhorot 2a–61a], in, e.g., Talmud Bavli, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 2003–2004), volumes 65–66. 148. ^Mishnah Challah 4:9, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 157. 149. ^Mishnah Orlah 3:3, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 165. 150. ^Mishnah Bikkurim 2:9, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 171. 151. ^Mishnah Avodah Zarah 5:9, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 672. 152. ^Mishnah Zevachim 14:4, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 731. 153. ^[https://www.sefaria.org/Chullin.11a Babylonian Talmud Chullin 11a], in, e.g., Talmud Bavli, elucidated by Mordechai Rabinovitch, Nasanel Kasnett, and Zev Meisels, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1995), volume 61, page 11a1. 154. ^[https://www.sefaria.org/Bava_Metzia.59b Babylonian Talmud Bava Metzia 59b], in, e.g., Talmud Bavli, elucidated by Mordechai Rabinovitch and Tzvi Horowitz, edited by Yisroel Simcha Schorr, volume 42, page 59b. 155. ^Mishnah Sanhedrin 4:2, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 590; [https://www.sefaria.org/Sanhedrin.32a.9 Babylonian Talmud Sanhedrin 32a], in, e.g., Talmud Bavli, elucidated by Asher Dicker and Abba Zvi Naiman, edited by Hersh Goldwurm (Brooklyn: Mesorah Publications, 1993), volume 47, page 32a2. 156. ^[https://www.sefaria.org/Sanhedrin.36a.14 Babylonian Talmud Sanhedrin 36a], in, e.g., Talmud Bavli, elucidated by Asher Dicker and Abba Zvi Naiman, edited by Hersh Goldwurm, volume 47, page 36a3. 157. ^Mishnah Bava Metzia 2:10, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 533; Babylonian Talmud Bava Metzia 32a, in, e.g., Talmud Bavli, edited by Hersh Goldwurm, volume 41, page 32a2. 158. ^[https://www.sefaria.org/Sanhedrin.36b.3 Babylonian Talmud Sanhedrin 36b], in, e.g., Talmud Bavli, elucidated by Asher Dicker and Abba Zvi Naiman, edited by Hersh Goldwurm, volume 47, page 36b1. 159. ^Mishnah Peah 8:9, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 35–36. 160. ^[https://www.sefaria.org/Ketubot.105a Babylonian Talmud Ketubot 105a], in, e.g., Koren Talmud Bavli: Ketubot • Part Two, commentary by Adin Even-Israel (Steinsaltz) (Jerusalem: Koren Publishers, 2015), volume 17, page 252. 161. ^[https://www.sefaria.org/Ketubot.105b Babylonian Talmud Ketubot 105b], in, e.g., Koren Talmud Bavli: Ketubot • Part Two, commentary by Adin Even-Israel (Steinsaltz), volume 17, page 254. 162. ^[https://www.sefaria.org/Ketubot.105b Babylonian Talmud Ketubot 105b], in, e.g., Koren Talmud Bavli: Ketubot • Part Two, commentary by Adin Even-Israel (Steinsaltz), volume 17, page 255. 163. ^Numbers Rabbah 8:2 (12th century), in, e.g., Midrash Rabbah: Numbers, translated by Judah J. Slotki (London: Soncino Press, 1939), volume 5, pages 204–05. 164. ^[https://www.sefaria.org/Mishnah_Sheviit.1 Mishnah Sheviit 1:1–10:9], in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 68–93; Tosefta Sheviit 1:1–8:11, in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction, translated by Jacob Neusner and Louis E. Newman, volume 1, pages 203–49; Jerusalem Talmud Sheviit 1a–87b, in, e.g., Talmud Yerushalmi, elucidated by Avrohom Neuberger, David Azar, Dovid Nachfolger, Mordechai Smilowitz, Eliezer Lachman, Menachem Goldberger, Avrohom Greenwald, Michoel Weiner, Henoch Moshe Levin, Michael Taubes, Gershon Hoffman, Mendy Wachsman, Zev Meisels, and Abba Zvi Naiman, edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus (Brooklyn: Mesorah Publications, 2006), volumes 6a–b. 165. ^Mishnah Sheviit 1:1, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 68. 166. ^Mishnah Sheviit 2:1, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 70. 167. ^Tosefta Sheviit 1:1, in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction, translated by Jacob Neusner and Louis E. Newman, volume 1, page 203. 168. ^[https://www.sefaria.org/Moed_Katan.4a Babylonian Talmud Moed Katan 4a], in, e.g., Talmud Bavli, elucidated by Gedaliah Zlotowitz, Michoel Weiner, Noson Dovid Rabinowitch, and Yosef Widroff, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1999), volume 21, pages 4a1–2. 169. ^Mishnah Avot 5:9, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 687. 170. ^Leviticus Rabbah 1:1 (Land of Israel, 5th century), in, e.g., Midrash Rabbah: Leviticus, translated by Harry Freedman and Maurice Simon (London: Soncino Press, 1939), volume 4, pages 1–2. 171. ^Mishnah Shabbat 1:1–24:5, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 179–208; Tosefta Shabbat 1:1–17:29, in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction, translated by Jacob Neusner, volume 1, pages 357–427; Jerusalem Talmud Shabbat 1a–113b, in, e.g., Talmud Yerushalmi, elucidated by Yehuda Jaffa, Gershon Hoffman, Mordechai Smilowitz, Abba Zvi Naiman, Chaim Ochs, and Mendy Wachsman, edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus (Brooklyn: Mesorah Publications, 1996), volumes 13–15; Babylonian Talmud Shabbat 2a–157b, in, e.g., Koren Talmud Bavli: Tractate Shabbat, commentary by Adin Even-Israel (Steinsaltz) (Jerusalem: Koren Publishers, 2012), volumes 2–3. 172. ^Deuteronomy Rabbah 4:4 (Land of Israel, circa 775–900 CE), in, e.g., Midrash Rabbah: Deuteronomy, translated by Harry Freedman and Maurice Simon (London: Soncino Press, 1939), volume 7, page 91. 173. ^Alphabet of Rabbi Akiva (circa 700), quoted in Abraham Joshua Heschel, The Sabbath (New York: Farrar, Straus and Giroux, 1951), page 73. 174. ^[https://www.sefaria.org/Chagigah.3a Babylonian Talmud Chagigah 3a], in, e.g., Talmud Bavli, elucidated by Dovid Kamenetsky, Henoch Levin, Feivel Wahl, Israel Schneider, and Zev Meisels, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1999), volume 22, page 3a. 175. ^Mishnah Beitzah 1:1–5:7, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 291–99; Tosefta Yom Tov (Beitzah) 1:1–4:11, in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction, translated by Jacob Neusner; Jerusalem Talmud Beitzah 1a–49b, in, e.g., Talmud Yerushalmi, edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus (Brooklyn: Mesorah Publications, 2010), volume 23; [https://www.sefaria.org/Beitzah Babylonian Talmud Beitzah 2a–40b], in, e.g., Talmud Bavli, elucidated by Yisroel Reisman, edited by Hersh Goldwurm (Brooklyn: Mesorah Publications, 1991), volume 17. 176. ^Mishnah Pesachim 1:1–10:9, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 229–51; Tosefta Pisha (Pesachim) 1:1–10:13, in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction, translated by Jacob Neusner; Jerusalem Talmud Pesachim 1a–86a, in, e.g., Talmud Yerushalmi, edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus (Brooklyn: Mesorah Publications, 2011), volumes 18–19; [https://www.sefaria.org/Pesachim Babylonian Talmud Pesachim 2a–121b], in, e.g., Talmud Bavli, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1997–1998), volumes 9–11. 177. ^Mishnah Pesachim 9:3, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 247; [https://www.sefaria.org/Pesachim.95a Babylonian Talmud Pesachim 95a], in, e.g., Talmud Bavli, elucidated by Eliezer Herzka, Dovid Kamenetsky, Eli Shulman, Feivel Wahl, and Mendy Wachsman, edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 11, page 95a1. 178. ^[https://www.sefaria.org/Yoma.2b Babylonian Talmud Yoma 2b], in, e.g., Koren Talmud Bavli: Yoma, commentary by Adin Even-Israel (Steinsaltz), volume 9, page 10. 179. ^[https://www.sefaria.org/Chagigah.18a Babylonian Talmud Chagigah 18a], in, e.g., Talmud Bavli, elucidated by Dovid Kamenetsky, Henoch Levin, Feivel Wahl, Israel Schneider, and Zev Meisels, edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 22, page 18a. 180. ^[https://www.sefaria.org/Chagigah.7a Babylonian Talmud Chagigah 7a], in, e.g., Talmud Bavli, elucidated by Dovid Kamenetsky, Henoch Levin, Feivel Wahl, Israel Schneider, and Zev Meisels, edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 22, page 7a. 181. ^Mishnah Sukkah 1:1–5:8, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 279–91; Tosefta Sukkah 1:1–4:28, in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction, translated by Jacob Neusner; Jerusalem Talmud Sukkah 1a–33b, in, e.g., The Jerusalem Talmud: A Translation and Commentary, edited by Jacob Neusner and translated by Jacob Neusner, Tzvee Zahavy, B. Barry Levy, and Edward Goldman; [https://www.sefaria.org/Sukkah Babylonian Talmud Sukkah 2a–56b], in, e.g., Talmud Bavli: Tractate Succah, elucidated by Asher Dicker, Avrohom Neuberger, Eliezer Herzka, Noson Dovid Rabinowitch, Dovid Kamenetsky, and Michoel Weiner, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1998), volumes 15–16. 182. ^Mishnah Sukkah 1:1, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 279; [https://www.sefaria.org/Sukkah.2a Babylonian Talmud Sukkah 2a], in, e.g., Talmud Bavli: Tractate Succah, Volume 1, elucidated by Asher Dicker and Avrohom Neuberger, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1998), volume 15, page 2a. 183. ^Mishnah Sukkah 1:1, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 279; [https://www.sefaria.org/Sukkah.9a Babylonian Talmud Sukkah 9a], in, e.g., Talmud Bavli: Tractate Succah, Volume 1, elucidated by Asher Dicker and Avrohom Neuberger, edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 15, page 9a. 184. ^Mishnah Sukkah 1:2, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 280; [https://www.sefaria.org/Sukkah.9b Babylonian Talmud Sukkah 9b], in, e.g., Talmud Bavli: Tractate Succah, Volume 1, elucidated by Asher Dicker and Avrohom Neuberger, edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 15, page 9b. 185. ^Mishnah Sukkah 1:3, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 280; [https://www.sefaria.org/Sukkah.10a Babylonian Talmud Sukkah 10a], in, e.g., Talmud Bavli: Tractate Succah, Volume 1, elucidated by Asher Dicker and Avrohom Neuberger, edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 15, page 10a. 186. ^Mishnah Sukkah 1:4, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 280; [https://www.sefaria.org/Sukkah.11a Babylonian Talmud Sukkah 11a], in, e.g., Talmud Bavli: Tractate Succah, Volume 1, elucidated by Asher Dicker and Avrohom Neuberger, edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 15, page 11a. 187. ^Mishnah Sukkah 1:5, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 280; [https://www.sefaria.org/Sukkah.12a Babylonian Talmud Sukkah 12a], in, e.g., Talmud Bavli: Tractate Succah, Volume 1, elucidated by Asher Dicker and Avrohom Neuberger, edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 15, page 12a. 188. ^Mishnah Sukkah 1:6, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 280; [https://www.sefaria.org/Sukkah.14a Babylonian Talmud Sukkah 14a], in, e.g., Talmud Bavli: Tractate Succah, Volume 1, elucidated by Asher Dicker and Avrohom Neuberger, edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 15, page 14a. 189. ^Mishnah Bikkurim 1:3, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 167. 190. ^Mishnah Bikkurim 1:1–3:12, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 166–75; Tosefta Bikkurim 1:1–2:16, in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction, translated by Jacob Neusner; Jerusalem Talmud Bikkurim 1a–26b, in, e.g., The Jerusalem Talmud: A Translation and Commentary, edited by Jacob Neusner and translated by Jacob Neusner, Tzvee Zahavy, B. Barry Levy, and Edward Goldman. 191. ^Mishnah Bikkurim 1:1–2, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 166–67. 192. ^Mishnah Temurah 7:4, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 835. 193. ^[https://www.sefaria.org/Sanhedrin.38b Babylonian Talmud Sanhedrin 38b], in, e.g., Talmud Bavli, elucidated by Asher Dicker and Abba Zvi Naiman, edited by Hersh Goldwurm (Brooklyn: Mesorah Publications, 1993), volume 47, page 38b. 194. ^Midrash Tanhuma Mishpatim 18 (circa 775–900 CE), in, e.g., The Metsudah Midrash Tanchuma: Shemos 2, translated and annotated by Avrohom Davis, edited by Yaakov Y.H. Pupko (Monsey, New York: Eastern Book Press, 2004), volume 4 (Shemos volume 2), page 91. 195. ^[https://www.sefaria.org/Rosh_Hashanah.11a Babylonian Talmud Rosh Hashanah 11a], in, e.g., Talmud Bavli, elucidated by Abba Zvi Naiman, Israel Schneider, Moshe Zev Einhorn, and Eliezer Herzka, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1999), volume 18, page 11a; [https://www.sefaria.org/Kiddushin.38a Babylonian Talmud Kiddushin 38a], in, e.g., Koren Talmud Bavli: Kiddushin, commentary by Adin Even-Israel (Steinsaltz), volume 22, page 199; see also [https://www.sefaria.org/Sotah.13b Babylonian Talmud Sotah 13b], in, e.g., Koren Talmud Bavli: Sota, commentary by Adin Even-Israel (Steinsaltz), volume 20, page 82. 196. ^[https://www.sefaria.org/Yevamot.49b Babylonian Talmud Yevamot 49b–50a], in, e.g., Talmud Bavli, elucidated by Zev Meisels, Feivel Wahl, Eliezer Herzka, Avrohom Neuberger, Asher Dicker, Mendy Wachsman, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1999), volume 24, pages 49b–50a. 197. ^Babylonian Talmud Sotah 36a, in, e.g., Koren Talmud Bavli: Sota, commentary by Adin Even-Israel (Steinsaltz), volume 20, page 219. 198. ^Babylonian Talmud Sotah 36a, in, e.g., Koren Talmud Bavli: Sota, commentary by Adin Even-Israel (Steinsaltz), volume 20, page 220. 199. ^Mishnah Zevachim 14:4, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 731; [https://www.sefaria.org/Zevachim.112b Babylonian Talmud Zevachim 112b], in, e.g., Talmud Bavli, elucidated by Israel Schneider, Yosef Widroff, Mendy Wachsman, Dovid Katz, Zev Meisels, and Feivel Wahl, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1996), volume 57, page 112b3. 200. ^[https://www.sefaria.org/Zevachim.115b Babylonian Talmud Zevachim 115b], in, e.g., Talmud Bavli, elucidated by Israel Schneider, Yosef Widroff, Mendy Wachsman, Dovid Katz, Zev Meisels, and Feivel Wahl, edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 57, pages 115b1–2. 201. ^[https://www.sefaria.org/Megillah.9a Babylonian Talmud Megillah 9a], in, e.g., Koren Talmud Bavli: Taanit • Megillah, commentary by Adin Even-Israel (Steinsaltz) (Jerusalem: Koren Publishers, 2014), volume 12, pages 244–45. 202. ^Leviticus Rabbah 6:5, in, e.g., Midrash Rabbah: Leviticus, translated by Harry Freedman and Maurice Simon, volume 4, pages 82–83. 203. ^Mekhilta of Rabbi Ishmael Bahodesh chapter 3 (Land of Israel, late 4th century), in, e.g., Mekhilta de-Rabbi Ishmael, translated by Jacob Z. Lauterbach (Philadelphia: Jewish Publication Society, 1933, reissued 2004), volume 2, pages 301–02. 204. ^Pirke De-Rabbi Eliezer, chapter 41 (early 9th century), in, e.g., Pirke de Rabbi Eliezer, translated and annotated by Gerald Friedlander (London, 1916, New York: Hermon Press, 1970), page 321. 205. ^Pirke De-Rabbi Eliezer, chapter 41, in, e.g., Pirke de Rabbi Eliezer, translated and annotated by Gerald Friedlander, pages 321–22. 206. ^1 2 [https://www.sefaria.org/Shabbat.88a Babylonian Talmud Shabbat 88a], in, e.g., Talmud Bavli: Tractate Shabbos: Volume 3, elucidated by Yosef Asher Weiss, Michoel Weiner, Asher Dicker, Abba Zvi Naiman, Yosef Davis, and Israel Schneider, edited by Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 1996), volume 5, page 88a. 207. ^[https://www.sefaria.org/Shabbat.88a Babylonian Talmud Shabbat 88a–b], in, e.g., Talmud Bavli: Tractate Shabbos: Volume 3, elucidated by Yosef Asher Weiss, Michoel Weiner, Asher Dicker, Abba Zvi Naiman, Yosef Davis, and Israel Schneider, edited by Yisroel Simcha Schorr, volume 5, pages 88a–b. 208. ^Numbers Rabbah 12:4, in, e.g., Midrash Rabbah: Numbers, translated by Judah J. Slotki; see also Pesikta de-Rav Kahana 1:2 (6th–7th centuries), in, e.g., Pesikta de-Rab Kahana: R. Kahana’s Compilation of Discourses for Sabbaths and Festal Days, translated by William G. Braude and Israel J. Kapstein (Philadelphia: Jewish Publication Society, 1975), and Pesiqta deRab Kahana: An Analytical Translation and Explanation, translated by Jacob Neusner (Atlanta: Scholars Press, 1987) (attributing the parable to Rabbi Judah bar Ilai). 209. ^Leviticus Rabbah 23:8, in, e.g., Midrash Rabbah: Leviticus, translated by Harry Freedman and Maurice Simon, volume 4, pages 297–98. 210. ^[https://www.sefaria.org/Menachot.43b Babylonian Talmud Menachot 43b], in, e.g., Talmud Bavli, elucidated by Eliezer Herzka, Michoel Weiner, Avrohom Neuberger, Dovid Arye Kaufman, and Asher Septimus, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 2002), volume 59, pages 43b3–4. 211. ^Midrash Tanhuma Beha'aloscha 16, in, e.g., The Metsudah Midrash Tanchuma: Bamidbar 1, translated and annotated by Avrohom Davis, edited by Yaakov Y.H. Pupko (Monsey, New York: Eastern Book Press, 2006), volume 6 (Bamidbar volume 1), pages 252–53. 212. ^Pirke De-Rabbi Eliezer, chapter 46, in, e.g., Pirke de Rabbi Eliezer, translated and annotated by Gerald Friedlander, pages 359–60. 213. ^Babylonian Talmud Sanhedrin 7a, in, e.g., Talmud Bavli, elucidated by Asher Dicker and Abba Zvi Naiman, edited by Hersh Goldwurm, volume 47, page 7a. 214. ^[https://www.sefaria.org/Yoma.4b Babylonian Talmud Yoma 4b], in, e.g., Talmud Bavli, elucidated by Abba Zvi Naiman, Michoel Weiner, Yosef Widroff, Moshe Zev Einhorn, Israel Schneider, and Zev Meisels, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1998), volume 13, page 4b3. 215. ^Genesis Rabbah [https://archive.org/stream/RabbaGenesis/midrashrabbahgen027557mbp#page/n299/mode/1up 32:5] (Land of Israel, 5th century), in, e.g., Midrash Rabbah: Genesis, translated by Harry Freedman and Maurice Simon (London: Soncino Press, 1939), volume 1, page 252. 216. ^{{Cite web|url=http://adathisraelsf.org/index.php?option=com_content&view=category&id=24&Itemid=141|title=Rabbi's Blog|website=adathisraelsf.org|language=en-gb|access-date=2017-02-22}} 217. ^For more on medieval Jewish interpretation, see, e.g., Barry D. Walfish, "Medieval Jewish Interpretation," in The Jewish Study Bible: Second Edition, edited by Adele Berlin and Marc Zvi Brettler, pages 1891–915. 218. ^Rashi, Commentary on [https://www.chabad.org/library/bible_cdo/aid/9884#showrashi=true Exodus 23:2] (Troyes, France, late 11th century), in, e.g., Rashi, The Torah: With Rashi’s Commentary Translated, Annotated, and Elucidated, translated and annotated by Yisrael Isser Zvi Herczeg (Brooklyn: Mesorah Publications, 1994), volume 2 (Shemot/Exodus), page 297. 219. ^Nachmanides, Commentary on the Torah (Jerusalem, circa 1270), in, e.g., Ramban (Nachmanides): Commentary on the Torah: Deuteronomy, translated by Charles B. Chavel (New York: Shilo Publishing House, 1976), volume 5. 220. ^Bahya ben Asher, Commentary on the Torah (Spain, early 14th century), in, e.g., Midrash Rabbeinu Bachya: Torah Commentary by Rabbi Bachya ben Asher, translated and annotated by Eliyahu Munk (Jerusalem: Lambda Publishers, 2003), volume 7, pages 2625–27. 221. ^Maimonides, Mishneh Torah: Hilchot Rotze’ach USh’mirat Nefesh (The Laws of Murder and the Protection of Human Life), chapter 13 (Egypt, circa 1170–1180), in, e.g., Mishneh Torah: Sefer Nezikin: The Book of Damages, translated by Eliyahu Touger (New York: Moznaim Publishing, 1997), pages 596–607. 222. ^Maimonides, Mishneh Torah: Hilchot Rotze’ach USh’mirat Nefesh (The Laws of Murder and the Protection of Human Life), chapter 13, halachah 1, in, e.g., Mishneh Torah: Sefer Nezikin: The Book of Damages, translated by Eliyahu Touger, pages 596–97. 223. ^Maimonides, Mishneh Torah: Hilchot Rotze’ach USh’mirat Nefesh (The Laws of Murder and the Protection of Human Life), chapter 13, halachah 2, in, e.g., Mishneh Torah: Sefer Nezikin: The Book of Damages, translated by Eliyahu Touger, pages 596–99. 224. ^Maimonides, Mishneh Torah: Hilchot Rotze’ach USh’mirat Nefesh (The Laws of Murder and the Protection of Human Life), chapter 13, halachah 4, in, e.g., Mishneh Torah: Sefer Nezikin: The Book of Damages, translated by Eliyahu Touger, pages 598–99. 225. ^Maimonides, Mishneh Torah: Hilchot Rotze’ach USh’mirat Nefesh (The Laws of Murder and the Protection of Human Life), chapter 13, halachah 5, in, e.g., Mishneh Torah: Sefer Nezikin: The Book of Damages, translated by Eliyahu Touger, pages 598–600. 226. ^Maimonides, Mishneh Torah: Hilchot Rotze’ach USh’mirat Nefesh (The Laws of Murder and the Protection of Human Life), chapter 13, halachah 6, in, e.g., Mishneh Torah: Sefer Nezikin: The Book of Damages, translated by Eliyahu Touger, pages 598–600. 227. ^Maimonides, Mishneh Torah: Hilchot Rotze’ach USh’mirat Nefesh (The Laws of Murder and the Protection of Human Life), chapter 13, halachah 8, in, e.g., Mishneh Torah: Sefer Nezikin: The Book of Damages, translated by Eliyahu Touger, pages 600–01. 228. ^Maimonides, Mishneh Torah: Hilchot Tefilah (Prayer), chapter 1, halachah 1, in, e.g., Mishneh Torah: Hilchot Kri'at Shema: The Laws of Kri'at Shema: and Hilchot Tefilah [I]: The Laws of Prayer, translated by Eliyahu Touger (New York: Moznaim Publishing, 1989), volume 5, pages 96–97. 229. ^Jacob Milgrom, Leviticus: A Book of Ritual and Ethics: A Continental Commentary (Minneapolis: Fortress Press, 2004), page 5. 230. ^David P. Wright, Inventing God's Law: How the Covenant Code of the Bible Used and Revised the Laws of Hammurabi (New York: Oxford University Press, 2009). 231. ^Oliver Wendell Holmes, The Common Law, lecture 1 (London: Macmillan & Co., 1881), in, e.g., (Blacksburg, Virginia: Wilder Publications, 2009), page 5. 232. ^Elliot N. Dorff and Aaron L. Mackler, [https://www.rabbinicalassembly.org/sites/default/files/public/halakhah/teshuvot/19912000/dorffmackler_care.pdf “Responsibilities for the Provision of Health Care”] (YD 336:1.1998), in Responsa: 1991–2000: The Committee on Jewish Law and Standards of the Conservative Movement, edited by Kassel Abelson and David J. Fine (New York: Rabbinical Assembly, 2002), pages 319–36. 233. ^Bruce Wells, "Exodus," in Zondervan Illustrated Bible Backgrounds Commentary, edited by John H. Walton, volume 1, page 258. 234. ^Benjamin D. Sommer, "Inner-biblical Interpretation," in The Jewish Study Bible: Second Edition, edited by Adele Berlin and Marc Zvi Brettler, page 1837. 235. ^Morris Adler, Jacob B. Agus, and Theodore Friedman, “Responsum on the Sabbath,” in Proceedings of the Rabbinical Assembly (New York: Rabbinical Assembly of America, 1951), volume 14 (1950), pages 112–88, and in Proceedings of the Committee on Jewish Law and Standards of the Conservative Movement 1927–1970 (Jerusalem: The Rabbinical Assembly and The Institute of Applied Hallakhah, 1997), volume 3 (Responsa), pages 1109–34. 236. ^James L. Kugel, How To Read the Bible: A Guide to Scripture, Then and Now (New York: Free Press, 2007), pages 322–25. 237. ^Harold Fisch, The Biblical Presence in Shakespeare, Milton, and Blake: A Comparative Study (Oxford: Clarendon Press, 1999), pages 86–87. 238. ^Ephraim A. Speiser, Genesis: Introduction, Translation, and Notes (New York: Anchor Bible, 1964), volume 1, page xviii. 239. ^Moshe Greenberg, Understanding Exodus (New York: Behrman House, 1969), pages 16–17. 240. ^1 William H.C. Propp, Exodus 1–18: A New Translation with Introduction and Commentary (New York: Anchor Bible, 1998), volume 2, page 36. 241. ^Everett Fox, The Five Books of Moses (Dallas: Word Publishing, 1995), page 245. 242. ^Sefer HaHinnuch: The Book of [Mitzvah] Education, translated by Charles Wengrov (Jerusalem: Feldheim Publishers, 1991), volume 1, pages 197–355. 243. ^{{Bibleverse||Exodus|21:2.|HE}} 244. ^1 2 {{Bibleverse||Exodus|21:8.|HE}} 245. ^{{Bibleverse||Exodus|21:10.|HE}} 246. ^{{Bibleverse||Exodus|21:12.|HE}} 247. ^{{Bibleverse||Exodus|21:20.|HE}} 248. ^1 {{Bibleverse||Exodus|21:28.|HE}} 249. ^{{Bibleverse||Exodus|21:33.|HE}} 250. ^{{Bibleverse||Exodus|21:37.|HE}} 251. ^{{Bibleverse||Exodus|22:4.|HE}} 252. ^{{Bibleverse||Exodus|22:5.|HE}} 253. ^{{Bibleverse||Exodus|22:6.|HE}} 254. ^{{Bibleverse||Exodus|22:8.|HE}} 255. ^{{Bibleverse||Exodus|22:9.|HE}} 256. ^{{Bibleverse||Exodus|22:13.|HE}} 257. ^1 {{Bibleverse||Exodus|22:20.|HE}} 258. ^{{Bibleverse||Exodus|22:21.|HE}} 259. ^1 2 {{Bibleverse||Exodus|22:24.|HE}} 260. ^1 2 {{Bibleverse||Exodus|22:27.|HE}} 261. ^{{Bibleverse||Exodus|22:28.|HE}} 262. ^{{Bibleverse||Exodus|22:30.|HE}} 263. ^1 {{Bibleverse||Exodus|23:1.|HE}} 264. ^1 2 {{Bibleverse||Exodus|23:2.|HE}} 265. ^{{Bibleverse||Exodus|23:3.|HE}} 266. ^{{Bibleverse||Exodus|23:5.|HE}} 267. ^{{Bibleverse||Exodus|23:11.|HE}} 268. ^{{Bibleverse||Exodus|23:14.|HE}} 269. ^{{Bibleverse||Exodus|23:32.|HE}} 270. ^{{Bibleverse||Exodus|23:33.|HE}} 271. ^Menachem Davis, editor, The Schottenstein Edition Siddur for the Sabbath and Festivals with an Interlinear Translation (Brooklyn: Mesorah Publications, 2002), page 245. 272. ^Menachem Davis, editor, The Schottenstein Edition Siddur for the Sabbath and Festivals with an Interlinear Translation, page 244. 273. ^Menachem Davis, editor, The Schottenstein Edition Siddur for Weekdays with an Interlinear Translation (Brooklyn: Mesorah Publications, 2002), pages 311–13. 274. ^Menachem Davis, editor, The Schottenstein Edition Siddur for the Sabbath and Festivals with an Interlinear Translation, page 469. 275. ^See Mark L. Kligman, "The Bible, Prayer, and Maqam: Extra-Musical Associations of Syrian Jews," Ethnomusicology, volume 45 (number 3) (Autumn 2001): pages 443–479; Mark L. Kligman, Maqam and Liturgy: Ritual, Music, and Aesthetics of Syrian Jews in Brooklyn (Wayne State University Press, 2009). 276. ^{{Bibleverse||Jeremiah|34:8–9.|HE}} 277. ^{{Bibleverse||Jeremiah|34:10–11.|HE}} 278. ^{{Bibleverse||Jeremiah|34:12–14.|HE}} 279. ^{{Bibleverse||Jeremiah|34:15.|HE}} 280. ^{{Bibleverse||Jeremiah|34:16.|HE}} 281. ^{{Bibleverse||Jeremiah|34:17.|HE}} 282. ^{{Bibleverse||Jeremiah|34:18–20.|HE}} 283. ^{{Bibleverse||Jeremiah|34:21–22.|HE}} 284. ^{{Bibleverse||Jeremiah|33:25–26.|HE}} 285. ^{{Bibleverse||Exodus|21:2;|HE}} {{Bibleverse||Jeremiah|34:9,14.|HE}} 286. ^{{Bibleverse||Exodus|21:2,5,7;|HE}} {{Bibleverse||Jeremiah|34:9–11.|HE}} 287. ^{{Bibleverse||Exodus|21:2,5;|HE}} {{Bibleverse||Jeremiah|34:9–11,14.|HE}} 288. ^{{Bibleverse||Exodus|24:7;|HE}} {{Bibleverse||Jeremiah|34:13.|HE}} 289. ^{{Bibleverse||Jeremiah|34:14;|HE}} {{Bibleverse||Exodus|21:2.|HE}} 290. ^{{Bibleverse||Jeremiah|34:13;|HE}} {{Bibleverse||Exodus|20:2.|HE}} Further readingThe parashah has parallels or is discussed in these sources: Ancient
Biblical
Early nonrabbinic
Classical rabbinic
Medieval
Modern
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2 : Weekly Torah readings in Shevat|Weekly Torah readings from Exodus |
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