משנה: מַה בֵּין הָאִישׁ לָאִשָּׁה. הָאִישׁ פּוֹרֵעַ וּפוֹרֵם וְאֵין הַאִשָּׁה פוֹרַעַת וּפוֹרֶמֶת. הָאִישׁ מַדִּיר אֶת בְּנוֹ בַּנָּזִיר וְאֵין הַאִשָּׁה מַדֶּרֶת אֶת בְּנָהּ בַּנָּזִיר. הָאִישׁ מְגַלֵּחַ עַל נְזִירוּת אָבִיו וְאֵין הַאִשָּׁה מְגַלַּחַת עַל נְזִירוּת אָבִיהָ. הָאִישׁ מְקַדֵּשׁ אֶת בִּתּוֹ וְאֵין הַאִשָּׁה מְקַדֶּשֶׁת אֶת בִּתָּהּ. הָאִישׁ מוֹכֵר אֶת בִּתּוֹ וְאֵין הַאִשָּׁה מוֹכֶרֶת אֶת בִּתָּהּ. הָאִישׁ נִסְקָל עָרוֹם וְאֵין הָאִשָּׁה נִסְקֶלֶת עֲרוּמָּה. הָאִישׁ נִתְלֶה וְאֵין הָאִשָּׁה נִתְלֵת. הָאִישׁ נִמְכָּר בְּגְנֵיבָתוֹ וְאֵין הָאִשָּׁה נִמְכֶּרֶת בְּגְנֵיבָתָהּ. MISHNAH: What is the difference between a man and a woman? A man is dishevelled and with open seams221A man afflicted with skin disease must have dishevelled hair and wear clothes open at the seams (Leviticus.13.45">Lev.13:45). It is written in Leviticus.13.44">v. 44: He is a man with skin disease., no woman is dishevelled and with open seams. A man can make his son a nazir222Nazir 4:6:1" href="/Jerusalem_Talmud_Nazir.4.6.1">Mishnah Nazir 4:6. The nazir is forbidden all grape products, may not cut any hair, and may not defile himself in the impurity of the dead. A father can decree that his underage son be a nazir as long as neither the child nor the relatives object. He then is responsible for the cost of all sacrifices due at the end of the nezirut period., no woman can make her son a nazir. A man can shave using his father’s vow of nazir223“Shaving” stands here for the entire ceremony which ends the nezirut period, Numbers.6.13-21">Num. 6:13–21. If both father and adult son were nezirim, the father had already bought the required sacrifices (one male and one female sheep, and one ram) when he died before using them, the father’s dedication is validly transferred to the son., no woman can shave using her father’s vow of nazir. A man can betrothe his daughter224If a man marries off his underage daughter, the marriage is valid by biblical standards. This is derived from Deuteronomy.22.16">Deut. 22:16, where the father declares: I gave my daughter to this man as a wife. After the father’s death, the widow may only marry off her underage daughter by rabbinic standards. A fully adult daughter must find her own husband., no woman can betrothe her daughter. A man can sell his daughter225Exodus.21.7">Ex. 21:7: “If a man sell his daughter as a slave”. In rabbinic theory, the institution of Hebrew slavery was bound to that of the Jubilee year. The latter is predicated on the clan holdings of land received under Joshua. Therefore, the Jubilee year should have been disestablished with the first Assyrian deportations of the Ten Tribes., no woman can sell her daughter. A man is stoned naked226Mishnah Sanhedrin 6:3–4., no woman is stoned naked. A man is hanged227Deuteronomy.21.22">Deut. 21:22: “If a man was guilty of a capital crime and executed, you should hang him on a wooden pole.” This refers explicitly to a man., no woman is hanged. A man is sold for his theft, no woman is sold for her theft.
הלכה: מַה בֵּין הָאִישׁ לָאִשָּׁה. הָאִישׁ פּוֹרֵעַ וּפוֹרֵם כול׳. אִישׁ אֵין לִי אֶלָּא אִישׁ. אִשָּׁה מְנַיִין. תַּלְמוּד לוֹמַר צָרוּעַ. בֵּין אִישׁ בֵּין אִשָּׁה בֵין קָטָן. אִם כֵּן לָמָּה נֶאֱמַר אִישׁ. לְעִנְייָן שֶׁלְּמַטָּן. הָאִישׁ פּוֹרֵעַ וּפוֹרֵם. אֵין הַאִשָּׁה פוֹרַעַת וּפוֹרֶמֶת. HALAKHAH: “What is the difference between a man and a woman? A man is dishevelled and with open seams,” etc. “A man228Leviticus.13.44">Lev.13:44: “A man afflicted with skin disease is he, impure is he, the Cohen shall certainly declare him impure if his disease is on his head.”
A slightly more complete text in Sifra Tazria‘ Pereq12(1); a shortened text in Babli 23 a, Keritut8b, Arakhin.3a">Arakhin3a.”. This refers not only to a man; from where for a woman? The verse says, “afflicted with skin disease,” whether man, or woman, or minor. If it is so, why is “a man” written? For the next theme221A man afflicted with skin disease must have dishevelled hair and wear clothes open at the seams (Leviticus.13.45">Lev.13:45). It is written in Leviticus.13.44">v. 44: He is a man with skin disease., “a man is dishevelled and with open seams, no woman is dishevelled and with open seams.”
הָאִישׁ מַדִּיר וְהָאִישׁ מְגַלֵּחַ. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי מֵאִיר. עֶשְׂרִים וְאַרְבָּעָה דְּבָרִים מְקוּלֵּי בֵית שַׁמַּי וּמְחוּמְרֵי בֵית הִלֵּל וְזֶה אֶחָד מֶהֶם. בֵּית שַׁמַּי אוֹמְרִים. אֵין הָאִישׁ מַדִּיר אֶת בְּנוֹ בְּנָזִיר. וּבֵית הִלֵּל אוֹמְרִים. הָאִישׁ מַדִּיר אֶת בְּנוֹ בְּנָזִיר. “A man can make his son a nazir,” and “a man can shave”. Rebbi Joḥanan in the name of Rebbi Meїr229The Sotah.23">Babli (Soṭa 23 b; Nazir 25 a/b, Sotah.28b">28b, Sotah.30a">30a, 61b) and dependent sources [Num. rabba 10 (20] disagree and quote R. Joḥanan insisting that according to the biblical text, nobody can impose a state of nazir on another person but that it is traditional practice (in the words of the Midrash: “going back to Moses on Mount Sinai”) that a father may force his son to be a nazir, implying that nobody can dissent.
The same paragraph is found in Nazir 4:6:2-8" href="/Jerusalem_Talmud_Nazir.4.6.2-8">Nazir 4:6, fol. 53c.: In twenty-four matters are the House of Shammai lenient while the House of Hillel are restrictive and that is one of them: The House of Shammai say, a man cannot make his son a nazir, but the House of Hillel say, a man can make his son a nazir.
הָאִישׁ מוֹכֵר אֶת בִּתּוֹ. דִּכְתִיב וְכִי יִמְכֹּר אִישׁ אֶת בִּתּוֹ לְאָמָה. הָאִישׁ מְקַדֵּשׁ אֶת בִּתּוֹ. דִּכְתִיב אֶת בִּתִּי נָתַתִּי לָאִישׁ הַזֶּה לְאִשָּׁה וַיִשְׂנָאֶהָ. “A man can sell his daughter,” for it is written230Exodus.21.7">Ex. 21:7.: “If a man sell his daughter as a handmaid. “A man can betrothe his daughter,” as it is written231Deuteronomy.22.16">Deut. 22:16.: “I gave my daughter as a wife but he hated her.”
הָאִישׁ נִסְקָל עָרוֹם וְאֵין הָאִשָּׁה נִסְקֶלֶת עֲרוּמָּה. דִּכְתִיב וּסְקַלְתָּם אוֹתוֹ. לֹא אֶת כְּסוּתוֹ. רִבִּי חַגַּי בְּעֵי קוֹמֵי רִבִּי יוֹסֵי. וְהָֽכְתִיב וּסְקַלְתֶּם אוֹתָם בָּאֲבָנִים. מֵעַתָּה אוֹתָם. לֹא אֶת כְּסוּתָם. מַאי כְדוֹן. אִישׁ עַל יְדֵי שֶׁאֵין נִיווּלוֹ מְרוּבֶּה. לְפִיכָךְ נִסְקָל עָרוֹם. אֲבָל אִשָּׁה עַל יְדֵי שֶׁנִּיווּלָהּ מְרוּבֶּה. לְפִיכָךְ אֵינָהּ נִסְקֶלֶת עֲרוּמָּה. “A man is stoned naked, no woman is stoned naked.” For it is written232There is no such verse. Probably the reference is to Leviticus.24.14">Lev. 24:14: וְרָֽגְמוּ אֹתוֹ which means “they shall stone him;” this verse is quoted in Sifry zuṭa Šelaḥ 36, Sanhedrin.43a">Babli Sanhedrin 43a., “you shall stone him,” not his garment. Rebbi Ḥaggai asked before Rebbi Yose: Is it not written233Deuteronomy.22.24">Deut. 22:24, speaking of the inhabitants of a city whose inhabitants, men and women, turn to idolatry. If the prior argument were correct, the verse would disprove the Mishnah.: “You shall stone them with stones,” does that mean “them but not their garments”? How is that? A man is not greatly degraded by this, so he is stoned naked, but a woman who would be greatly degraded by it cannot be stoned naked234There is no biblical source for the statement of the Mishnah. Since a garment would soften the blows of the stones, the agony of the man to be executed would be prolonged if he were clothed; since he probably would not mind being seen naked, it is to his advantage being executed while naked. But for a woman, the mental anguish of being naked in public would be much greater than the increased physical pain; therefore a woman has to be executed fully clothed.
The Sotah.23b">Babli Soṭa 23b refers to the argument in a very abbreviated way which presupposes the knowledge of the Yerushalmi’s argument. The original argument of the Yerushalmi is accepted in the Sanhedrin.43a">Babli Sanhedrin 43a; in 45a the inference is attributed to R. Jehudah who requires that a woman be stoned naked. By contrast, in Sifra Qedošim Parašah 10(4), an appropriate verse is quoted, Leviticus.20.2">Lev. 20:2: “Every man in Israel or among the sojourners in Israel who gives of his children to the Moloch shall certainly die, the people of the land shall stone him with stone.”.
הָאִישׁ נִתְלֶה וְאֵין הָאִשָּׁה נִתְלֵית. דִּכְתִיב וְתָלוּ אוֹתוֹ. וְלֹא אוֹתָהּ. “A man is hanged227Deuteronomy.21.22">Deut. 21:22: “If a man was guilty of a capital crime and executed, you should hang him on a wooden pole.” This refers explicitly to a man., no woman is hanged.” Because it is written, “one shall hang him”, not her.
הָאִישׁ נִמְכָּר בִּגְנֵיבוֹ. בִּגְנֵיבוֹ וְלֹא בִּכְפֵילוֹ. בִּגְנֵיבוֹ וְלֹא בִּזְמֵימוֹ. בִּגְנֵיבוֹ אֵינוֹ נִמְכָּר וְנִשְׁנֶה. וְאֵין לוֹ עָלָיו דָּמִים. מֵעַתָּה בִּגְנֵיבָה אַחַת אֲבָל בִּשְׁתֵּי גְנֵיבוֹת נִמְכָּר וְנִשְׁנֶה. רִבִּי יִרְמְיָה בָּעֵי. גָּנַב מִשֶּׁלַּשּׁוּתָפוּת מָה אַתְּ עֲבַד לָהּ. כִּגְנֵיבָה אַחַת כִשְׁתֵּי גְנֵיבוֹת. הָיָה גוֹנֵב וּמוֹצִיא בַלָּיְלָה. נֵימַר. אִם יָֽדְעוּ בּוֹ הַבְּעָלִים בֵּנְתַייִם. שְׁתֵי גְנֵיבוֹת הֵן. וְאִם לָאו גְּנֵיבָה אַחַת הִיא. “A man is sold for his theft,” for his theft but not for the double restitution228Leviticus.13.44">Lev.13:44: “A man afflicted with skin disease is he, impure is he, the Cohen shall certainly declare him impure if his disease is on his head.”
A slightly more complete text in Sifra Tazria‘ Pereq12(1); a shortened text in Babli 23 a, Keritut8b, Arakhin.3a">Arakhin3a.. For his theft but not for his perjury229The Sotah.23">Babli (Soṭa 23 b; Nazir 25 a/b, Sotah.28b">28b, Sotah.30a">30a, 61b) and dependent sources [Num. rabba 10 (20] disagree and quote R. Joḥanan insisting that according to the biblical text, nobody can impose a state of nazir on another person but that it is traditional practice (in the words of the Midrash: “going back to Moses on Mount Sinai”) that a father may force his son to be a nazir, implying that nobody can dissent.
The same paragraph is found in Nazir 4:6:2-8" href="/Jerusalem_Talmud_Nazir.4.6.2-8">Nazir 4:6, fol. 53c.. For his theft he is not sold twice. There is only a monetary claim on him. That means, for one theft, but for two thefts he can be sold a second time230Exodus.21.7">Ex. 21:7.. Rebbi Jeremiah asked: If he stole from a partnership, how are you treating this? As one theft or as two thefts231Deuteronomy.22.16">Deut. 22:16.? If he stole and removed [things] in the night, we would say that if the owners realized [the loss] in the meantime, there are two thefts; otherwise, it is one theft.