Midrash · Halachah

Sifrei Devarim 190/ספרי דברים ק״צ

א(דברים יט יז) וְעָמְדוּ, הַדַּיָּנִים יוֹשְׁבִים וּבַעֲלֵי דִינִים עוֹמְדִים. דָּבָר אַחֵר: אַזְהָרָה לְבַעַל דִּין, שֶׁלֹּא יַשְׁמִיעַ דְּבָרָיו לַדַּיָּן קוֹדֶם שֶׁיָּבֹא בַּעַל דִּין חֲבֵרוֹ. וְעָמְדוּ – מִצְוָה בַּנִּדּוֹנִים שֶׁיַּעַמְדוּ.

1Pisqa’ 190²⁷¹1. “Then the two men who have a dispute shall stand before HASHEM” (Dt. 19:17)—that is, the judges sit, but the litigants stand.²⁷² 190.1 is lacking in most versions, and, in the view of F:229, n. 10, is interpolated on the basis of marginalia.Another word:this warns the litigant to present his argumentonly after his opposing litigant arrives.²⁷³, 20.2. “Shall stand” (Dt. 19:17).The parties are required to stand.

בשְׁנֵי הָאֲנָשִׁים, אֵין לִי אֶלָּא בִּזְמַן שֶׁהֵם שְׁנֵי אֲנָשִׁים; אִישׁ עִם אִשָּׁה, וְאִשָּׁה עִם אִישׁ, שְׁתֵּי נָשִׁים זוֹ עִם זוֹ מִנַּיִן? תַּלְמוּד לוֹמַר: ״אֲשֶׁר לָהֶם הָרִיב״, מִכָּל מָקוֹם.

2“Two men” (Dt. 19:17)—I might infer only that[judicial procedures are conducted]when two men have a dispute.On what basis do I know thata man [can initiate legal action] against a woman,a woman [can initiate legal action] against a man,and that two women [can initiate legal action] against each other?The Teaching states:“Who have a dispute” (Dt. 19:17)—with whomever.

גיָכוֹל אַף אִשָּׁה תְּהֵא כְּשֵׁרָה לְעֵדוּת? – נֶאֱמַר כָּאן ״שְׁנֵי״ וְנֶאֱמַר לְהַלָּן (דברים יט טו) ״שְׁנֵי״, מַה שְׁנֵי הָאָמוּר כָּאן, אֲנָשִׁים וְלֹא נָשִׁים – אַף שְׁנֵי הָאָמוּר לְהַלָּן אֲנָשִׁים וְלֹא נָשִׁים.

3Is it possible to say thata woman could also be qualified to testify?“Two (shnei) witnesses” (Dt. 19:15) is stated here,and “Two (shnayim)²⁷⁴ Cf. H:460, Pisqa’ 190, n. 1 witnesses” (Dt. 17:6) is stated elsewhere.Just as the two stated herespecifies male witnesses, rather than women,[shnei being gendered masculine],so, the shnayim stated elsewherespecifies male witnesses, rather than women.

דאֲשֶׁר לָהֶם הָרִיב, יָבוֹא בַּעַל הַשּׁוֹר וְיַעֲמֹד עַל שׁוֹרוֹ.

43. “Who have a dispute” (Dt. 19:17).Let the owner of the [damaging] oxcome and stand with his ox[to signify his responsibility].

הלִפְנֵי ה׳ – הֵם סְבוּרִים לִפְנֵי בָּשָׂר וָדָם הֵם עוֹמְדִים, וְאֵינָם אֶלָּא לִפְנֵי הַמָּקוֹם!

5“Before HASHEM” (Dt. 19:17)—the litigants may think thatthey are standing before flesh and blood.But in fact, they stand before the All-Present!

ולִפְנֵי הַכֹּהֲנִים וְהַשּׁוֹפְטִים אֲשֶׁר יִהְיוּ בַּיָּמִים הָהֵם, זוֹ הִיא שֶׁאָמַר רַבִּי יוֹסֵי הַגְּלִילִי: וְכִי עָלְתָה עַל דַּעְתֵּנוּ שׁוֹפֵט שֶׁאֵינוֹ בְיָמֶיךָ? אֶלָּא שׁוֹפֵט שֶׁהוּא כָּשֵׁר וּמֻחְזָק לְךָ בְּאוֹתָם הַיָּמִים. הָיָה קָרוֹב וְנִתְרַחֵק – כָּשֵׁר, וְכֵן הוּא אוֹמֵר (קהלת ז י): ״אַל תֹּאמַר מֶה הָיָה״.

6“Before the Priests and justices who shall preside in those days” (Dt. 19:17).This is what R. Yose the Galilean taught:Now, can you imagine thatyou would go to a justicewho is not alive in those days?The point is, seek the rulings of a justicewho is eminently qualified.If he had been kin to the litigants,but then severed the connection [e.g., through death],he is qualified to sit in judgment of them.And in this connection,He states:“Do not wonder why the old days were better than today,for such a question does not proceed from wisdom” (Ecc. 7:10). ²⁷⁵ 190.3 appears at Pisqa’ 153.2.

ז(דברים יט יח) וְדָרְשׁוּ הַשֹּׁפְטִים הֵיטֵב, וּלְהַלָּן הוּא אוֹמֵר (דברים יז ד): ״וְהֻגַּד לְךָ וְשָׁמַעְתָּ וְדָרַשְׁתָּ הֵיטֵב״ – הֵיטֵב הֵיטֵב לִגְזֵרָה שָׁוָה, מְלַמֵּד שֶׁבּוֹדְקִים אוֹתוֹ בְּשֶׁבַע חֲקִירוֹת. אֵין לִי אֶלָּא חֲקִירוֹת, בְּדִיקוֹת מִנַּיִן? תַּלְמוּד לוֹמַר (דברים יג טו): ״וְהִנֵּה אֱמֶת נָכוֹן הַדָּבָר״.

74. “Then the justices shall seek diligently” (Dt. 19:18).And elsewhere He states:“And it is reported to you, and you have heard it,then you shall seek it out diligently” (Dt. 17:4).The repetition of diligently and diligentlypermits an analogical inference.²⁷⁶ 93.1 ad Dt. 13:15, 149.1 ad Dt. 17:4 and 190.4 ad Dt. 19:18 for important parallels within Sifre itself.This teaches thatThey would probe each witnesswith seven investigations.²⁷⁷I might infer thatthe examination of testimonyis confined to seven investigations.

חמִנַּיִן שֶׁהָעֵד עוֹשֶׂה עַצְמוֹ שַׁקָּר? תַּלְמוּד לוֹמַר: וְהִנֵּה עֵד שֶׁקֶר הָעֵד.

8On what basis do I knowto include probes as well?The Teaching states:“And, indeed, the report is true and well-founded” (Dt. 13:15)—true means the testimony has been investigated,and well-founded means it has been probed].²⁷⁸

טוּמִנַּיִן שֶׁעוֹשֶׂה אֶת חֲבֵרוֹ שַׁקָּר? תַּלְמוּד לוֹמַר: וְהִנֵּה עֵד שֶׁקֶר הָעֵד. יָכוֹל אַף מִשֶּׁנֶּחְקְרָה עֵדוּתָם בְּבֵית דִּין? תַּלְמוּד לוֹמַר: שֶׁקֶר עָנָה בְאָחִיו. אֱמֹר מֵעַתָּה: כָּל זְמַן שֶׁבֵּית דִּין צְרִיכִים לָהֶם, וְלֹא מִשֶּׁנֶּחְקְרָה עֵדוּתָם בְּבֵית דִּין. כְּשֶׁתִּמְצָא אוֹמֵר זוֹמֵם מִזּוֹמֵם וַאֲפִלּוּ הֵם מֵאָה.

95. On what basis do I know thata witness may admit to perjuring himself?The Teaching states:“And the witness indeed offered false testimony” (Dt. 19:18).And on what basis do I know thata witness may charge his counterpart with perjury?The same Teaching states:“And the witness indeed offered false testimony” (Dt. 19:18).Is it possible to say that[a charge of perjury can be lodged]as soon as their testimonyhas been investigated by the court?The Teaching states:“He has charged his brother falsely” (Dt. 19:18).On this basis²⁷⁹), two rules may be adduced. you may conclude that[this rule applies]as long as the courtrequires their presence for testimony,but not as soon as their testimony hasbeen investigated by the court.On this basis you might teach thata refuted witness may [still be] refuted[for giving another false testimony],even if there are a hundred of them!²⁸⁰

י(דברים יט יט) וַעֲשִׂיתֶם לוֹ כַּאֲשֶׁר זָמַם לַעֲשׂוֹת לְאָחִיו, אִם מָמוֹן – מָמוֹן; אִם מַכּוֹת – מַכּוֹת; אִם עוֹנָשִׁים – עוֹנָשִׁים.

106. “And you shall do to him as he connived (zamam) to do to his brother” (Dt. 19:19).If [he plotted against his brother’s] wealth,[then take] his wealth.If [he plotted to subject his brother to] a judicial lashing,then [subject him to] a judicial beating.If [he plotted to subject his brother to] capital punishment,then punish him.

יאעֹנֶשׁ שָׁמַעְנוּ, אַזְהָרָה מִנַּיִן? תַּלְמוּד לוֹמַר [(שמות כ יג): ״לֹא תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר״].

11Thus far we have heard about the punishmentmeted out to a refuted witness,but where is the warning against it?The Teaching states:“Don’t charge your kinsman with a false accusation” (Ex. 20:13).²⁸¹ 8, s.v., harei zeh ‘azhara. The quotation from Ex. 20:13 is unaccountably missing in most versions, and is supplied by F:231, ls.1-2.

יבוַעֲשִׂיתֶם לוֹ, מִכָּן אָמְרוּ: אֵין עֵדִים זוֹמְמִים נֶהֱרָגִים עַד שֶׁיִּגָּמֵר הַדִּין, שֶׁהֲרֵי צַדּוּקִים אוֹמְרִים: עַד שֶׁיֵּהָרֵג, שֶׁנֶּאֱמַר (דברים יט כא): ״נֶפֶשׁ בְּנֶפֶשׁ״.

12“And you shall do to him” (Dt. 19:19).On this basis they taught:Refuted witnesses are only executedafter the judgment [of their victim] has been completed.But, indeed, the Sadducees say:[They are not executed]unless [the victim of their testimony] is himself executed,for it is said: “Life for life” (Dt. 19:21).²⁸²

יגרַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: מַה תַּלְמוּד לוֹמַר וַעֲשִׂיתֶם לוֹ כַּאֲשֶׁר זָמַם לַעֲשׂוֹת לְאָחִיו? לְפִי שֶׁמָּצִינוּ בְּכָל עוֹנָשִׁים שֶׁבַּתּוֹרָה, שֶׁהִשְׁוָה מִיתַת הָאִישׁ לְמִיתַת הָאִשָּׁה – וְזוֹמְמֵיהֶם כַּיּוֹצֵא בָהֶם. אֲבָל בַּת כֹּהֵן וּבוֹעֲלָהּ – לֹא הִשְׁוָה מִיתַת הָאִישׁ לְמִיתַת הָאִשָּׁה, אֶלָּא מִיתַת הָאִישׁ בְּחֶנֶק וּמִיתַת הָאִשָּׁה בִּשְׂרֵפָה. אֲבָל זוֹמְמִים, לֹא שָׁמַעְנוּ מַה יֵּעָשֶׂה לָהֶם? תַּלְמוּד לוֹמַר: וַעֲשִׂיתֶם לוֹ כַּאֲשֶׁר זָמַם לַעֲשׂוֹת לְאָחִיו – כְּמִיתַת אָחִיו מִיתָתוֹ, וְלֹא כְּמִיתַת אֲחוֹתוֹ!

137. R. Yose the Galilean says:What does the Teaching mean by“And you shall do to him as he connived to do to his brother” (Dt. 19:19)?For we have found:among all the executions prescribed in the Torah,the execution meted out to a manis the same as that meted out to a woman.And those who connive against themshare in the same.However, regarding the daughter of a Priest[“who has begun to fornicate” (Lv. 21:9)],the execution meted out to the manis not the same as that meted out to the woman.For, the execution of the man is by strangulation,whereas that of the woman is by burning.But as for the conniving witnesses,we haven’t heard what is to be done with them!The Teaching states:“And you shall do to him as he connived to do to his brother” (Dt. 19:19)—his death shall be by strangulation, like that of his brother,but not by burning, like that of his sister.

ידוּמִנַּיִן שֶׁהַמְבַיֵּשׁ מְשַׁלֵּם מָמוֹן? נֶאֱמַר כָּאן (דברים יט כא) ״לֹא תָחוֹס עֵינֶךָ״ וְנֶאֱמַר לְהַלָּן (דברים כה יב) ״לֹא תָחוֹס עֵינֶךָ״, מַה ״לֹא תָחוֹס עֵינֶךָ״ הָאָמוּר לְהַלָּן – מָמוֹן, אַף ״לֹא תָחוֹס עֵינֶךָ״ הָאָמוּר כָּאן – מָמוֹן.

148. On what basis do I know thatone who shames [his companion]compensates him with wealth?It is stated here:“You shall cut off her hand, show no pity” (Dt. 25:12),and it is stated elsewhere :“You shall show no pity: life for life” (Dt. 19:21).Just as show no pity stated elsewhereimplies monetary compensation [for loss of a limb],so, too, show no pity stated hereimplies monetary compensation [for being shamed].²⁸³ 8.

טורַבִּי יְהוּדָה אוֹמֵר: נֶאֱמַר כָּאן ״יָד וְרֶגֶל״, וְנֶאֱמַר לְהַלָּן (שמות כא כד) ״יָד וְרֶגֶל״, מַה ״יָד וְרֶגֶל״ הָאָמוּר לְהַלָּן – מָמוֹן, אַף ״יָד וְרֶגֶל״ הָאָמוּר כָּאן – מָמוֹן.

15R. Judah says:It is stated here—“Hand for (be-) hand, foot for foot” (Dt. 19:21),and it is stated elsewhere:“A hand in return for (takhat) a hand, a foot in return for a foot” (Ex. 21:24).Just as hand and foot stated elsewhereimplies monetary compensation,so, too, hand and foot stated hereimplies monetary compensation.²⁸⁴ 8.

טזרַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: מִנַּיִן שֶׁלֹּא יֵצֵא לַמִּלְחָמָה עַד שֶׁיְּהוּ לוֹ יָדַיִם וְרַגְלַיִם וְעֵינַיִם וְשִׁנַּיִם? תַּלְמוּד לוֹמַר (דברים יט כא-כ א): לֹא תָחוֹס עֵינֶךָ נֶפֶשׁ בְּנֶפֶשׁ וְג׳ כִּי תֵצֵא לַמִּלְחָמָה.

16R. Yose the Galilean says:on what basis do I know thata man does not go off to warunless he has hands, feet, eyes and teeth?The Teaching states:“You shall show no pity, . . . hand for hand, foot for foot (Dt. 19:21),when you go off to war” (Dt. 20:1)—[a soldier must be physically whole in preparation for combat].²⁸⁵

יזאָמַר רַבִּי יְהוּדָה: בַּמֶּה דְּבָרִים אֲמוּרִים? בְּמִלְחֶמֶת מִצְוָה, אֲבָל בְּמִלְחֶמֶת חוֹבָה הַכֹּל יוֹצְאִים, אֲפִלּוּ (יואל ב טז) ״חָתָן מֵחַדְרוֹ וְכַלָּה מֵחֻפָּתָהּ״. [(דברים כ א) סוּס וָרֶכֶב,] כְּשֶׁיִּשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם – כָּל הַגּוֹיִם נַעֲשִׂים לִפְנֵיהֶם כְּסוּס אֶחָד, שֶׁנֶּאֱמַר (שמות טו א): ״סוּס וְרֹכְבוֹ רָמָה בַיָּם״. וְכִי סוּס אֶחָד הָיָה כו׳.

179. Said R. Judah:Under what circumstancesdoes [the exemption from war] apply?If the war is obligatory (mitzvah)²⁸⁶ (“optional”). That is, a war waged to expand the borders of the Land beyond those apportioned by God. Cf. Pisqa’ 198.2[for the defense of the Land].But if the war is imposed (khovah)²⁸⁷ (“obligatory”).[as a response to the introduction of a foreign cult],everyone must go—even a bride-groom from his bedroomand a bride from her wedding-canopy.²⁸⁸ 190, ns.15-17. Cf. the parallel at T. Sotah 7:24.“When you go off to war against your enemies,should you see horse and chariot” (Dt. 20:1)—when Israel performsthe will of the All-Present,all the gentile cavalryis transformed before theminto a single horse,²⁸⁹ 158.1 for a different exegesis of the use of “horse” as a collective noun.as it is said:“He threw horse and rider into the sea” (Ex. 15:1).²⁹⁰ 2.

יחכִּי תֵצֵא לַמִּלְחָמָה עַל אוֹיְבֶיךָ – בְּמִלְחֶמֶת הָרְשׁוּת הַכָּתוּב מְדַבֵּר.

1810. “When you go off to war against your enemies” (Dt. 20:1).The verse specifies an optional war (reshut).²⁹¹ 198-199 for a fuller discussion of optional and obligatory warfare.

יטעַל אוֹיְבֶיךָ – כְּנֶגֶד אוֹיְבֶיךָ אַתָּה נִלְחָם.

19“Against your enemies” (Dt. 20:1)—wage war against your enemies,[but not a gentile nation’s enemies].

כוְרָאִיתָ סוּס וָרֶכֶב, מָה הֵם יוֹצְאִים עָלֶיךָ בְּסוּס וָרֶכֶב – אַף אַתָּה צֵא עֲלֵיהֶם בְּסוּס וָרֶכֶב. מָה הֵם יוֹצְאִים עָלֶיךָ בְּעַם רַב – אַף אַתָּה צֵא עֲלֵיהֶם בְּעַם רַב.

20“Should you see horse and chariot” (Dt. 20:1)—just as they attack you with horse and chariot,you, too, must attack them with horse and chariot.Just as they attack you with a large force,you, too, must attack them with a large force.

כאלֹא תִירָא מֵהֶם כִּי ה׳ אֱלֹהֶיךָ עִמָּךְ הַמַּעַלְךָ מֵאֶרֶץ מִצְרָיִם, מִי שֶׁהֶעֱלָךְ מֵאֶרֶץ מִצְרַיִם הוּא עִמָּךְ בְּעֵת צָרָה.

21“Have no fear of them, for HASHEM your God is with you,Who brought you up from the land of Egypt” (Dt. 20:1)—the One who brought you up from the land of Egypt,is the very One Who is with you in times of trouble.²⁹² 2, s.v. weki sus ‘akhad hayah