משנה: כֵּיצַד מְאַייְמִין עַל עֵידֵי נְפָשׁוֹת הָיוּ מַכְנִיסִין אוֹתָן וּמְאַייְמִין עֲלֵיהֶן שֶׁמָּא תֹאמְרוּ מֵאֹמֶד וּמִשְּׁמוּעָה עֵד מִפִּי עֵד וּמִפִּי אָדָם נֶאֱמָן שְׁמַעְתֶּם אוֹ שֶׁמָּא אֵי אַתֶּם יוֹדְעִין שֶׁסּוֹפֵינוּ לִבְדּוֹק אֶתְכֶם בִּדְרִישָׁה וּבַחֲקִירָה. הֱווּ יוֹדְעִין שֶׁלֹּא כְדִינֵי מָמוֹנוֹת דִּינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת אָדָם נוֹתֵן מָמוֹן וּמִתְכַּפֵּר לוֹ. דִּינֵי נְפָשׁוֹת דָּמוֹ וְדַם זַרְעִיּוֹתָיו תְּלוּיִין בּוֹ עַד סוֹף כָּל־הַדּוֹרוֹת. שֶׁכֵּן מָצִינוּ בְקַיִן כְּשֶׁהָרַג אֶת אָחִיו שֶׁנֶּאֱמַר בּוֹ ק֤וֹל דְּמֵ֣י אָחִ֔יךָ צֹֽעֲקִ֥ים אֵלַי֭ מִן־הָֽאֲדָמָֽה׃ אֵינוֹ אוֹמֵר דַּם אָחִיךָ אֶלָּא דְּמֵי אָחִיךָ דָּמוֹ וְדַם זַרְעִיּוֹתָיו. דָּבָר אַחֵר דְּמֵי אָחִיךָ שֶׁהָיָה דָמוֹ מוּשְׁלָךְ עַל הָעֵצִים וְעַל הָאֲבָנִים. לְפִיכָךְ נִבְרָא הָאָדָם יְחִידִי בָעוֹלָם לְלַמֵּד שֶׁכָּל־הַמְאַבֵּד נֶפֶשׁ אַחַת מַעֲלִין עָלָיו כְּאִילּוּ אִיבֵּד עוֹלָם מָלֵא. וְכָל־הַמְקַייֵם נֶפֶשׁ אַחַת מַעֲלִין עָלָיו כְּאִילּוּ קִייֵם עוֹלָם מָלֵא. וּמִפְּנֵי שְׁלוֹם הַבִּרְיוֹת שֶׁלֹּא יֹאמַר אָדָם לַחֲבֵרוֹ אַבָּא גָדוֹל מֵאָבִיךָ וְשֶׁלֹּא יְהוּ הַמִּינִין אוֹמְרִים הַרְבֵּה רְשׁוּיוֹת יֵשׁ בַּשָּׁמָיִם. וּלְהַגִּיד גְּדוּלָּתוֹ שֶׁל מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאָדָם טוֹבֵעַ כַּמָּה מַטְבְּעוֹת בְּחוֹתָם אֶחָד וְכוּלָּן דּוֹמִין זֶה לָזֶה. וּמֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא טָבַע כָּל־אָדָם בְּחוֹתָמוֹ שֶׁל אָדָם הָרִאשׁוֹן וְאֵין אֶחָד דּוֹמֶה לַחֲבֵרוֹ. לְפִיכָךְ כָּל־אֶחָד וְאֶחָד חַייָב לוֹמַר בִּשְׁבִילִי נִבְרָא הָעוֹלָם. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ וְלַצָּרָה הַזֹּאת וַהֲלֹא כְבָר נֶאֱמַר וְה֣וּא עֵ֔ד א֥וֹ רָאָה֭ א֣וֹ יָדָ֑ע וְגו׳. שֶׁמָּא תֹאמְרוּ מַה לָּנוּ לָחוּב בְּדָמוֹ שֶׁל זֶה וַהֲלֹא כְבָר נֶאֱמַר וּבַֽאֲבֹ֖ד רְשָׁעִ֣ים רִנָּֽה׃ MISHNAH: How does one instill fear in witnesses in criminal cases95A criminal trial is one where the punishment is either death or flogging. Flogging is potentially life-threatening. A crime for which the punishment is a fine is tried as civil infraction under the rules of civil suits.? One brings them in and instills fear in them. Maybe you would testify by a guess, or by a rumor, or from the mouth of a witness, or you heard it from a trustworthy source96This still is hearsay evidence which is inadmissible., or maybe you do not know that we shall examine you by cross-examination and interrogation1Cross-examination is the interrogation of witnesses which changes from trial to trial. Investigation is the determination of answers to the obligatory questions enumerated in Sanhedrin 5:1:1" href="/Jerusalem_Talmud_Sanhedrin.5.1.1">Mishnah 5:1.. You should know that criminal trials are not like civil trials. In civil trials a person97On whose incorrect testimony another person was found owing money. pays money and is forgiven. In criminal trials, his blood and the blood of all his descendants hang in the balance, to the end of all generations. So we find when Cain slew his brother, it is said: The sounds of your brother’s bloods cry to me from the earth98Genesis.4.10">Gen. 4:10; cf. Gen. rabba 22(21).. It does not say your brother’s blood but your brother’s bloods, his blood and that of his descendants. Another explanation99This is a possible correct interpretation of the verse, not to be used as sermon in court. Cf. Gen. rabba 22(22).: Your brother’s bloods, the blood was splashed on trees and stones.
Therefore man was created single in the world to teach that for anybody who destroys a single life it is counted as if he destroyed an entire world, and for anybody who preserves a single life it is counted as if he preserved an entire world. And because of peace among men, that nobody could say to another, my father was greater than your father. And that sectarians104In general, מין denotes a Jewish Christian. If Jesus was identical in nature with God, he could not have been created or born. If Jesus was similar in nature to God, his creation would contradict the thesis of unique creation of man. If Jesus was simply referring to himself as God’s son in the meaning of Deuteronomy.11.1">Deut. 11:1, he is no power in Heaven. could not say, there are a plurality of powers in Heaven.
And to proclaim the greatness of the King over kings of kings, the Holy One, praise to Him. For a man coins many coins with one die; they are one like the other. But the King over kings of kings, the Holy One, praise to Him, stamps every man with the stamp of the first man, but no one is like any other. Therefore, everybody is required to say, the world was created for me.
Maybe you will say, why should we go to all this trouble? There already is written: If he is a witness, or saw, or knew112Leviticus.5.1">Lev. 5:1. As usual, the implication is from the part of the verse which is not quoted: If he do not tell, he has to bear his sin., etc. Maybe you will say, why should we be guilty of this man’s blood? There already is written: In destruction of evildoers is clamor113Proverbs.11.10">Prov. 11:10..
הלכה: כֵּיצַד מְאַייְמִין כול׳. כֵּיצַד מֵאוֹמֶד. לֹא תֹאמְרוּ. רָאִינוּהוּ רוֹדֵף אַחֲרָיו וְסַייִף בְיָדוֹ. נִכְנַס לַחוּרְבָּה אַחֲרָיו. נִכְנַסְנוּ אַחֲרָיו וּמְצָאנוּהוּ הָרוּג. רָאִינוּהוּ יוֹצֵא וְהַסַּייִף מְטַפְטֶפֶת דָּם. אָמַר רִבִּי שִׁמְעוֹן בֶּן שֶׁטַח. אֶרְאֶה בִנְחָמָה אִם לֹא רָאִיתִי רוֹדֵף אַחַר אַחֵר נִכְנַס לְחוּרְבָּה. נִכְנַסְתִּי אַחֲרָיו וּמְצָאתִיו הָרוּג וְזֶה יוֹצֵא וְסַייִף מְנַטֵּף דָּם. אָמַרְתִּי לוֹ. אֶרְאֶה בִנְחָמָה שֶׁזֶּה הֲרָגוֹ. אֲבָל מָה אֶעֱשֶׂה שֶׁאֵין דָּמָךְ מָסוּר בְּיָדִי אֶלָּא הַיּוֹדֵעַ מַחֲשָׁבוֹת יִפְרַע מֵאוֹתוֹ הָאִישׁ. לֹא הִסְפִּיק לָצֵאת מִשָּׁם עַד שֶׁהִכִּישׁוֹ נָחָשׁ וָמֵת. HALAKHAH: “How does one instill fear,” etc. What is meant by a guess? 100Sanhedrin.37b">Babli 37b, Sanhedrin 8:2" href="/Tosefta_Sanhedrin.8.2">Tosephta 8:3.“Do not say, we saw him with a sword in his hand running after another person. He entered a ruined building after him; we entered after him and found him slain. We saw him coming out and his sword was dripping blood101A death sentence can never be pronounced on circumstantial evidence.. Simeon ben Sheṭah102The head of the Synhedrion under his sister Queen Salome (Shalomsion). said: May I not see consolation103I. e., may I not have part in the Future Life if … if I did not see one running after another person into a ruined building. I entered after him and found him slain while the other left with his sword dripping blood. I said to him, may I not see consolation if you did not kill him. But what can I do since your blood is not delivered into my hands. But He Who knows thoughts may collect from that person. He did not manage to leave before a snake bit him and he died.
לְפִיכָךְ נִבְרָא אָדָם כול׳. אָדָם נִבְרָא יְחִידִי בָעוֹלָם מִפְּנֵי הַמִּשְׁפָּחוֹת שֶׁלֹּא יְהוּ מִתְגָּרוֹת זוֹ בְזוֹ. וַהֲלֹא דְבָרִים קַל וָחוֹמֶר. וּמָה אִם בִּזְמַן שֶׁהֵן בְּנֵי אַב אֶחָד מִתְגָּרוֹת זוֹ בְזוֹ. אִילּוּ הָיוּ בְנֵי שְׁנַיִם עַל אַחַת כַּמָּה וְכַמָּה. דָּבָר אַחֵר. שֶׁלֹּא יְהוּ הַצַּדִּיקִים אוֹמְרִים. אָנוּ בְנֵי צַדִּיק וְאַתֶּם בְּנֵי רְשָׁעִים. “Therefore man was created,” etc. 105Sanhedrin.38a">Babli 38a, Sanhedrin 8:3" href="/Tosefta_Sanhedrin.8.3">Tosephta 8:4.“Man was created single in the world because of the families, lest they should attack one another. Is that not argument de minore ad majus? Since now that they are all descendants of one father they attack one another, if they had been descendants of two not so much more? Another explanation: The just ones should not say, we are the descendants of a just man, but you are the sons of evildoers106There is no predestination, genetic or otherwise..”
לְהַגִּיד גְּדוּלָּתוֹ שֶׁל מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא כול׳. לְהַגִּיד גְּדוּלַּת מֶלֶךְ מַלְכֵי הַמְּלָכִים שֶׁמֵּחוֹתָם אֶחָד טוֹבֵעַ כָּל־הַחוֹתָמוֹת וְאֵין אֶחָד מֵהֶן דּוֹמֶה לַחֲבֵירוֹ. שֶׁנֶּאֱמַר תִּ֭תְהַפֵּךְ כְּחוֹמֶר חוֹתָ֑ם. וּמִפְּנֵי מַה שִׁינָּה פַּרְצוֹפוֹתֵיהֶן. שֶׁלֹּא יְהֵא אָדָם קוֹפֵץ וְהוֹלֵךְ לְאֵשֶׁת חֲבֵירוֹ אוֹ לִשְׂדֵה חֲבֵירוֹ. תַּנֵּי בְשֵׁם רִבִּי מֵאִיר. שְׁלֹשָׁה דְבָרִים שִׁינָּה הַקָּדוֹשׁ בָּרוּךְ הוּא בִּבְנֵי אָדָם. מַרְאֶה פָנִים וְדַעַת וְקוֹל. מַרְאֶה וְדַעַת מִפְּנֵי הַגַּזְלָנִין. וְקוֹל מִפְּנֵי הָעֶרְוָה. אָמַר רִבִּי יִצְחָק. אֲפִילוּ תֵינְתָא אוֹ חִיטְּתָא לָא דַמְיָא לַחֲבֵירָתָהּ. אָדָם נִבְרָא בְּעֶרֶב שַׁבָּת כְּדֵי שֶׁיִיכָּנֵס תְּחִילָּה לְמִצְוָה. דָּבָר אַחֵר. לָמָּה נִבְרָא בָאַחֲרוֹנָה. מָשָׁל לְמֶלֶךְ שֶׁעָשָׂה סְעוּדָה. כְּשֶׁמַּתְקִין הַסְּעוּדָה מַזְמִין הָאוֹרְחִין. כָּךְ חָ֭כְמוֹת בָּֽנְתָ֣ה בֵיתָ֑הּ. זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁבָּנָה אֶת הָעוֹלָם בְּחָכְמָה. שֶׁנֶּאֱמַר יְֽי בְּחָכְמָ֥ה יָסַד־אָ֑רֶץ וגו׳. חָֽצְבָה֭ עַמּוּדֶ֣יהָ שִׁבְעָֽה. אֵילּוּ שִׁבְעַת יְמֵי בְרֵאשִׁית. טָֽבְחָ֣ה טִ֭בְחָהּ מָֽסְכָ֣ה יֵינָ֑הּ. אֵילּו יַמִּים וּנְהָרוֹת וְכָל־צוֹרְכֵי הָעוֹלָם. מִי־פֶ֭תִי יָסוּר הֵ֑נָּה. זֶה אָדָם וְחַוָּה. “And to proclaim the greatness of the King over kings of kings, the Holy One, praise to Him,” etc. 106There is no predestination, genetic or otherwise. To proclaim the greatness of the King over kings of kings Who from one die coins all seals and no one is like the other, as it is said: The seal turns around like clay107Job.38.15">Job 38:15; cf. Kilayim 9:3:3" href="/Jerusalem_Talmud_Kilayim.9.3.3">Kilaim 9:4 Note 78.. Why did He change their looks108Greek πρόσωπος.? That no man should jump and go to another’s wife or another’s field. It was stated in the name of Rebbi Meïr: Three things did the Holy One, praise to Him, diversify in humans: looks of the face, understanding, and voice. Looks and understanding because of the robbers, voice because of forbidden women. Rebbi Isaac said, even a fig tree or a wheat plant is not identical to any other. Man was created Sabbath Eve so from the start he should enter with a commandment109To celebrate the Sabbath.. Another explanation: Why was he created last? A parable of a king who made a banquet. After he had ordered the meal, he invited the guests. 110Proverbs.9.1">Prov. 9:1,Proverbs.9.2">2,Proverbs.9.4">4.So wisdom built her house, that is the Holy One, praise to Him, Who created the world in wisdom, as it is said, the Eternal in wisdom based the earth111Proverbs.3.19">Prov. 3:19., etc. She quarried its seven pillars, these are the seven days of creation. She slaughtered her slaughtering, mixed her wine, these are seas and rivers and all the needs of the world. Any silly one shall come here, that is Adam and Eve.
שֶׁמָּא תֹאמְרוּ מַה לָּנוּ וְלַצָּרָה כול׳. כְּתִיב וְיַעֲבֹר הָרִינָּה בַּמַּֽחֲנֶ֔ה. מָהוּ הָרִינָּה. הֶרֵינֵי. וְכֵן הוּא אוֹמֵר בְּצֵאת֙ לִפְנֵ֣י הֶֽחָל֔וּץ וגו׳. לְלַמְּדָךְ שֶׁאַף מַפַּלַּת הָֽרְשָׁעִים אֵינָהּ שִׂמְחָה לִפְנֵי הַמָּקוֹם. “Maybe you will say, why should we go to all this trouble,” etc. It is written: The clamor erupted in the camp1141K. 22:36.. What is “the clamor”? Quiet115According to N. Brüll, Jahrbuch für jüdische Geschichte und Literatur 1, p. 134, this is Greek εὶρήνη “peace, quiet”. Cf. also Pesiqta dR. Cahana 20 (ed. S. Buber p. 141a Note 10, as explanation of the verbal form רָנִּי, Isaiah.54.1">Is. 54:1). The death of the evil king Ahab (v. 35) brought quiet to everybody.. And so it says, when they went in front of the armed forces1162Chr. 20:21. The argument is from the part of the verse which is not quoted. When the Levites went before the army against the Moabites and Edomites, they sang: give praise to the Eternal, for His Grace is forever, intentionally changing the traditional text (Psalms.118.1">Ps. 118:1, Psalms.136.1">136:1), give praise to the Eternal for He is good, for His Grace is forever., to teach that even the downfall of the evildoers is no joy before the Omnipresent.