משנה: חוֹמֶר בְּדִבְרֵי סוֹפְרִים מִבְּדִבְרֵי תוֹרָה הָאוֹמֵר אֵין תְּפִילִּין כְּדֵי לַעֲבוֹר עַל דִּבְרֵי תוֹרָה פָּטוּר חָמֵשׁ טוֹטָפוֹת לְהוֹסִיף עַל דִּבְרֵי סוֹפְרִים חַייָב׃ אֵין מְמִיתִין אוֹתוֹ לֹא בְּבֵית דִּין שֶׁבְּעִירוֹ וְלֹא בְּבֵית דִּין שֶׁבְּיַבְנֶה אֶלָּא מַעֲלִין אוֹתוֹ לְבֵית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלִַם וּמְשַׁמְּרִין אוֹתוֹ עַד הָרֶגֶל וּמְמִיתִין אוֹתוֹ בָרֶגֶל שֶׁנֶּאֱמַר וְכָל־הָעָם יִשְׁמְעוּ וְיִירָאוּ דִּבְרֵי רַבִּי עֲקִיבָה. רַבִּי יְהוּדָה אוֹמֵר אֵין מְעַנִּין אֶת דִּינוֹ שֶׁל זֶה אֶלָּא מְמִיתִין אוֹתוֹ מִיָּד וְכוֹתְבִין וְשׁוֹלְחִין שְׁלוּחִים בְּכָל־הַמְּקוֹמוֹת אִישׁ פְּלוֹנִי בֶּן אִישׁ פְּלוֹנִי נִתְחַייָב מִיתָה בְּבֵית דִּין׃ MISHNAH: [Denial] about words of the Sopherim is more serious than about words of the Torah. He who says that there are no phylacteries, to transgress the words of the Torah, is not prosecutable. Five compartments to add to the words of the Sopherim is punishable50The person who denies a verse in the Torah (in this case Deuteronomy.6.8">Deut. 6:8,Deuteronomy.11.18">11:18; Exodus.13.16">Ex.13:16) is harmless since every schoolchild knows better. But the details of the construction of phylacteries are purely traditional , viz., that the phylacteries on the arm have to be put into one box but those of the head into four compartments. As Y. Yadin has noted in his publication on the phylacteries from the Judean desert, they are made in the way of rabbinic phylacteries (at least as they used to be made until 200 years ago, with boxes of 1 cm edge length) but the text contains many more than the authorized verses. These tefillin therefore have to be classified as non-rabbinical..
One executes him not at the court in his town, nor at the court at Jabneh51The nearby court of appeals. but one transports him to the Supreme Court in Jerusalem, keeps him until a holiday of pilgrimage, and executes him on the holiday52On holiday eve when everybody had arrived. as it is said, the entire people shall see and fear53Deuteronomy.17.13">Deut. 17:13., the words of Rebbi Aqiba. Rebbi Jehudah says, one does not procrastinate in his case but executes him immediately, writes, and sends messengers to all places: Mr. A son of Mr. B was found guilty to be executed by the court.
הלכה: חוֹמֶר בְּדִבְרֵי סוֹפְרִים כול׳. אֵין מְמִיתִין אוֹתוֹ כול׳. חֲבֵרַייָא בְשֵׁם רִבִּי יוֹחָנָן. דּוֹדִים דִּבְרֵי סוֹפְרִים לְדִבְרֵי תוֹרָה וַחֲבִיבִים כְּדִבְרֵי תוֹרָה. וְחִכֵּ֕ךְ כְּיֵ֥ין הַטּ֛וֹב. שִׁמְעוֹן בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן. דּוֹדִים דִּבְרֵי סוֹפְרִים לְדִבְרֵי תוֹרָה וַחֲבִיבִים יוֹתֵר מִדִּבְרֵי תוֹרָה. כִּֽי־טוֹבִ֥ים דֹּדֶיךָ מִיָּיִֽן׃ רִבִּי בָּא בַּר כֹּהֵן בְשֵׁם רִבִּי יוּדָה בַּר פָּזִי. תֵּדַע לָךְ שֶׁדִּבְרֵי סוֹפְרִים חֲבִיבִין מִדִּבְרֵי תוֹרָה. שֶׁהֲרֵי רִבִּי טַרְפוֹן אִילּוּ לֹא קָרָא לֹא הָיָה עוֹבֵר אֶלָּא בַּעֲשֵׂה. וְעַל יְדֵי שֶׁעָבַר עַל דִּבְרֵי בֵית הִלֵּל נִתְחַייָב מִיתָה. עַל שֵׁם וּפוֹרֵ֥ץ גָּדֵ֖ר יִשְּׁכֶ֥נּוּ נָחָֽשׁ. HALAKHAH: “[Denial] about words of the Sopherim is more serious,” etc. Halakhah 6:“One executes him not,” etc. 54This and the next paragraphs are from Berakhot 1:4:2-3" href="/Jerusalem_Talmud_Berakhot.1.4.2-3">Berakhot 1:7 (Notes 182–191) (ת). It is copied again in Avodah zarah 2:8 41c l. 46 (ע). The colleagues in the name of Rebbi Joḥanan: The words of the Sopherim are related to the words of Scripture and are pleasant like the words of Scripture; your throat is like good wine55Songs 7:10" href="/Song_of_Songs.7.10">Cant.7:10. Simeon bar Abba in the name of Rebbi Joḥanan: The words of the Sopherim are related to the words of Scripture and are more pleasant than the words of Scripture, for your friendship is better than wine56Songs 1:2" href="/Song_of_Songs.1.2">Cant.1:2.. Rebbi Abba bar Cohen in the name of Rebbi Judah bar Pazi: You may know that he words of the Sopherim are more pleasant than the words of Scripture, because if Rebbi Tarphon did not recite at all he would only have transgressed a positive commandment. But because he transgressed the words of the House of Hillel he should have suffered death since it says, if one breaches a wall he will be bitten by a snake56Songs 1:2" href="/Song_of_Songs.1.2">Cant.1:2..
תַּנֵּי רִבִּי יִשְׁמָעֵאל דִּבְרֵי תוֹרָה יֵשׁ בָּהֶן אִיסּוּר וְיֵשׁ בָּהֶן הֵיתֵר. יֵשׁ בָּהֶן קוּלִּים וְיֵשׁ בָּהֶן חוּמְרִין. אֲבָל דִּבְרֵי סוֹפְרִים כּוּלָּן חוֹמֶר. תֵּדַע לָךְ שֶׁהוּא כֵן. דְּתַנִּינָן תַּמָּן. הָאוֹמֵר. אֵין תְּפִילִּין. לַעֲבוֹר עַל דִּבְרֵי תוֹרָה פָּטוּר. חָמֵשׁ טוֹטָפוֹת לְהוֹסִיף עַל דִּבְרֵי סוֹפְרִים חַייָב. אָמַר רִבִּי חִינְנָא בְרֵיהּ דְּרִבִּי אָדָא בְשֵׁם רִבִּי תַנְחוּם בַּר חִייָה. חֲמוּרִים דִּבְרֵי זְקֵינִים מִדִּבְרֵי נְבִיאִים. דִּכְתִיב אַל־תַּטִּיפוּ יַטִּיפ֑וּן. וּכְתִיב אַטִּיף לְךָ֔ לַיַּי֖ן וְלַשֵּׁכָר֑ וגו׳. נָבִיא וְזָקֵן לְמָה הֵן דּוֹמִין. לַמֶּלֶךְ שֶׁשָּׂלַח שְׁנֵי פַּלְמֵנְטָרִין שֶׁלּוֹ לִמְדִינָה. עַל אֶחָד מֵהֶן כָּתוּב. אִם אֵינוֹ מַרְאֶה חוֹתָם שֶׁלִּי וְסֵמַנְטֵירִין שֶׁלִּי אַל תַּאֲמִינוּ לוֹ. וְעַל אֶחָד כָּתוּב. אַף עַל פִּי שֶׁאֵינוֹ מַרְאֶה לָכֶם חוֹתָם שֶׁלִּי וְסֵמַנְטֵירִין שֶׁלִּי תַּאֲמִינוּ לוֹ. כָּךְ בְּנָבִיא כָתוּב וְנָתַ֥ן אֵלֶ֛יךָ א֖וֹת א֥וֹ מוֹפֵֽת. בְּרַם הָכָא. עַל־פִּ֨י הַתּוֹרָ֝ה אֲשֶׁ֣ר יוֹר֗וּךָ. Rebbi Ismael stated: In the Torah there are forbidden matters and permitted matters. There are easy parts and severe parts. But in the words of the Sopherim all are severe. You can realize that this is so since we have stated: “He who says that there are no phylacteries, to transgress the words of the Torah, is not prosecutable. Five compartments to add to the words of the Sopherim is punishable.” Rebbi Ḥinena, the son of Rebbi Ada, in the name of Rebbi Tanḥum bar Ḥiyya: The words of the Sages carry more weight than those of the prophets since it is written, do not preach, they preach58Micah.2.6">Micha 2:6.. And it is written, I shall preach to you for wine and liquor59Micah.2.11">Micha 2:11.. The relation of prophet and scholar can be compared to the case of a king who sent two diplomatarii60A person authorized to use the imperial mail; Berakhot 1:4:3" href="/Jerusalem_Talmud_Berakhot.1.4.3">Berakhot 1:7 Note 189. to a province. About one of them it was written, if he does not show you my seal and σημαντήριον61“Seal” in Greek; Berakhot 1:4:3" href="/Jerusalem_Talmud_Berakhot.1.4.3">Berakhot 1:7 Note 190., do not believe him. About the other it was written, even if he does not show you my seal and σημαντήριον, believe him. So about a prophet is written, he gives you a sign or miracle62Deuteronomy.13.2">Deut. 13:2.. But here it is written, according to the teachings that they will teach you63Deuteronomy.17.11">Deut. 17:11..
הַתּוֹרָה אָֽמְרָה. אַרְבַּע טוֹטָפוֹת שֶׁלְאַרְבַּע פָּרָשִׁיּוֹת. עֲשָׂאָן חָמֵשׁ טוֹטָפוֹת שֶׁלְאַרְבַּע פָּרָשִׁיּוֹת חַייָב. רִבִּי בָּא רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי הוֹשַׁעְיָה. אֵינוֹ חַייָב עַד שֶׁיּוֹרֶה בְדָבָר שֶׁעִיקָּרוֹ מִדִּבְרֵי תוֹרָה וּפֵירוּשׁוֹ מִדִּבְרֵי סוֹפְרִים. כְּגוֹן הַנְּבֵילָה כְּגוֹן הַשֶּׁרֶץ שֶׁעִיקָּרָן מִדִּבְרֵי תוֹרָה וּפֵירוּשָׁן מִדִּבְרֵי סוֹפְרִין. אָמַר רִבִּי זְעִירָא. לְעוֹלָם אֵינוֹ חַייָב עַד שֶׁיִּכְפּוּר וְיוֹרֶה בְדָבָר שֶׁעִיקָּרוֹ מִדִּבְרֵי תוֹרָה וּפֵירוּשׁוֹ מִדִּבְרֵי סוֹפְרִין. כְּגוֹן נְבֵילָה וּכְגוֹן שֶׁרֶץ שֶׁעִיקָּרָן מִדְּבְרֵי תוֹרָה וּפֵירוּשָׁן מִדִּבְרֵי סוֹפְרִין. וְהוּא שֶׁיִּגְרַע וְיוֹסִיף בְּדָבָר שֶׁהוּא מְגָרֵעַ וְהוּא מוֹסִיף. זָחֲלִין אַפּוֹי דְרַב הוֹשַׁעְיָה. אֲמַר לֵיהּ. צְרִיךְ לָךְ שְׂחַק לָךְ. לָא צְרִיךְ לָךְ הַפְלִיג עֲלָךְ. תְּלַת עֶשְׂרֵי שְׁנִין עֲבַד עֲלִיל קוֹמֵי רַבֵּיהּ דְּלָא צְרִיךְ לֵיהּ. רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי זְעוּרָא. אִילּוּ לֹא דַייוֹ אֶלָּא שֶׁהָיָה מְקַבֵּיל פְּנֵי רַבּוֹ. שֶׁכָּל־הַמְקַבֵּיל פְּנֵי רַבּוֹ כְּאִילּוּ מְקַבֵּל פְּנֵי שְׁכִינָה. הָתִיב רִבִּי בֶּרֶכְיָה. וְהָא תַנִּינָן. גּוּפָהּ שֶׁלַּבַּהֶרֶת כִּגְרִיס הַקִּילְקִי מְרוּבָּע. אָמַר רִבִּי אַבָּמָרִי. מָאן דְּאָמַר דְּכַן. הָתִיב רִבִּי בָּא בַּר מָמָל. וְהָא תַאנֵי. שְׁתֵּי פָרָשׁוֹת שֶׁבַּמְּזוּזָּה. אָמַר לֵיהּ. הִיא תְפִילִּין הִיא מְזוּזָּה. הָתִיב רַב הַמְנוּנָא. וְהָא תַנֵּי. בַּצִּיצִית אַרְבַּע אֶצְבָּעוֹת שֶׁלְּאַרְבָּעָה חוּטִין. עֲשָׂאָן שָׁלֹשׁ אֶצְבָּעוֹת שֶׁלְּאַרְבָּעָה חוּטִין. אָמַר לֵיהּ. גָּרַע וְלֹא הוֹסִיף. הָתִיב רִבִּי חַגַּיי קוֹמֵי רִבִּי יוֹסֵי. וְהָא תַנֵּי. שְׁלִישׁ לִרְבִיכָה שְׁלִישׁ לַחַלּוֹת שְׁלִישׁ לָרְקִיקִים. שִׁילְּשָׁן שְׁלִישׁ לִרְבִיכָה שְׁלִישׁ לַחַלּוֹת שְׁלִישׁ לָרְקִיקִים. אָמַר לֵיהּ. מִיגְרַע מִן הָֽרְבִיכָה וּמוֹסִיף עַל הַחַלּוֹת וְעַל הָֽרְקִיקִין. The Torah said, four compartments for four paragraphs64The word טטפת (Exodus.13.16">Ex. 13:16, Deuteronomy.6.8">Deut.6:8,Deuteronomy.11.18">11:18) “head tefillin” is confirmed by the Babli’s use, Shabbat.57a">Šabbat 57a, as “woman’s headband”. A fancy etymology, which reads the number 4 into the word, to support the statement that head phylacteries must bemade with four compartments (Sanhedrin.4b">Sanhedrin 4b, Zevachim.37b">Zevahim37b, Menachot.34b">Menahot 34b) is rabbinic.. If he made five compartments for four paragraphs, he is punishable. Rebbi Abba, Rebbi Joḥanan in the name of Rebbi Hoshaia: He is punishable only if he instructs in a matter whose root is from the Torah but whose explanation is from the words of the Sopherim; for example, the carcass; for example, the crawling animal, whose root is from the words of the Torah65The different kinds of impurity of dead animals are described in Leviticus.11">Lev. 11 but the details, in particular the minimal quantities which induce impurity, are rabbinic. but whose explanation is from the words of the Sopherim. Rebbi Zeˋira said, he never is punishable unless he deny and instruct in a matter whose root is from the Torah but whose explanation is from the words of the Sopherim; for example, the carcass; for example, the crawling animal, whose root is from the words of the Torah but whose explanation is from the words of the Sopherim, on condition that he simultaneously deduct in a matter which permits subtraction and addition66R. Zeˋira restricts the original saying of R. Hoshaia, which was extended by R. Johanan to include impurity of dead animals. In the Sanhedrin.88b">Babli 88b it is asserted that in the interpretation here ascribed to R. Zeˋira the only crime a rebellious Elder could be charged with was to instruct to make head phylacteries not with four but with five compartments. Then he obviously adds to the number of compartments but at the same time, since one of the four texts now has to occupy two compartments, he eliminates the rule which determines the order in which the texts have to be placed into compartments. This is simultaneously adding and subtracting; from the following discussion (Notes 63–71) it follows that this also is the interpretation required for the Yerushalmi. It is clear that tefillin of the kind found in the Judean desert (Sanhedrin 11:4:1" href="/Jerusalem_Talmud_Sanhedrin.11.4.1">Note 50) are not considered.. The face of Rav67This should read “Rebbi”. Hoshaia lit up68He was happy that R. Johanan quoted him even though the extension to include carcasses and dead crawling animals was not his formulation.. He69R. Johanan. told him, do I need you that you enjoy it? I do not need you, I am adding to your statement. Thirteen years he69R. Johanan. went and came before his teacher even though he did not need him. Rebbi Samuel in the name of Rebbi Zeˋura: Was it not enough for him to have paid his respects to his teacher since anybody who pays his respects to his teacher is as if he paid his respects to the Divine Presence. Rebbi Berekhiah objected, did we not state70Negaim 6:1" href="/Mishnah_Negaim.6.1">Mishnah Negaˋim 6:1; cf. Nedarim 3:2:4" href="/Jerusalem_Talmud_Nedarim.3.2.4">Nedarim 3:2 Note 49, Maˋserot 5:7 Notes 122–125.
Baheret is a skin disease in which white spots appear on the skin (Leviticus.13">Lev. 13). The minimum size of such a spot which makes its bearer impure is that of a “square split cilician bean” which is defined as 36 (hairwidths)2. All questions are directed to R. Zeˋira; one tries to find a law other than that of phylacteries where a ruling by a rebellious Elder could simultaneously add and subtract from the received norm.
It was shown in Masˋerot, by a question of R. Berekhiah, that square cannot mean that the white spot be an exact square, since nothing in biology exhibits geometrically straight lines and right angles. Therefore, the question can only be whether the spot must contain a square of minimal size or only have surface area of 36 (hairwidths)2., “the body of baheret is the square area of a split cilician bean”? Rebbi Abba Mari said, one who said it is pure71For ms. דכן “pure” (Eduyot 8:4" href="/Mishnah_Eduyot.8.4">Mishnah Idiut 8:4) editio princeps has הכן “so”, which made the clause incomprehensible. In Maˋserot and Nedarim, it was determined that the Mishnah has to be read as referring to surface area. An elder who would read the Mishnah as requiring a white spot containing a square of minimal size would actually declare most impure spots as pure. This is diminution; nothing is added.. Rebbi Abba bar Mamal objected, did we not state72Menachot 3:7" href="/Mishnah_Menachot.3.7">Mishnah Menahot 3:7. Again the obligation to write words of the Torah on one’s doorposts is biblical (Deuteronomy.6.9">Deut. 6:9,Deuteronomy.11.19">11:19) while the selection of the texts and the details are rabbinic. If one put the two texts into two cases instead of writing them on one sheet of parchment, it would be simultaneously adding and subtracting., “two paragraphs in the mezuzzah”? He told him, phylacteries and mezuzah are the same73It is agreed that instead of “only tefillin” one should accept “only tefillin and mezuzzot” as possible objects of the Elder’s misdeeds since both are mentioned together in the biblical texts.. Rav Hamnuna objected, was it not stated74Menachot.41b">Menaḥot 41b, Bekhorot.39b">Bekhorot 39b, determining the minimal length of the unknotted part of the ṣisit, the threads to be attached to the corners of one’s rectangular garment.: The ṣiṣit must be four finger lengths for four threads? He told him, in that he diminished but did not add75This is pure diminution; nothing is added.. Rebbi Ḥaggai objected before Rebbi Yose, was it not stated76Menachot 7:1" href="/Mishnah_Menachot.7.1">Mishnah Menahot 7:1, Menachot.89a">Menaḥot 89a, Sifra Saw Pereq 11(6). The rules of a thanksgiving sacrifice (Leviticus.7.12-14">Lev. 7:12–14) require three kinds of unleavened oiled breads in addition to a set of leavened bread. The rabbinic interpretation requires that the flour be divided into three equal parts but that half of the oil be used on the unleavened bread scalded in hot water like a bagel, the rest being used for the other two kinds. If instead somebody instructed also to distribute the oil evenly, would he not subtract from one kind and add to the others?, one third for the scalded77Explanation of Rashi in Menaḥot., one third for round cakes, one third for flat cakes. If he used it in thirds, one third for the scalded, one third for round cakes, one third for flat cakes? He told him, he subtracts from the scalded and adds for round cakes and flat cakes78The questioner considered all three kinds of mazzah as one commandment when in fact they are three different obligations; there is no simultaneity for one obligation..