TheBabylonianTalmudBook9 - Vols.XviiXviii-Tr.ByMichaelL.Rodkinson1918.pdf

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Tract Abuda Zara
Volume X. (XVIII.)
Tract Horioth (Decisions)
p. i
NEW EDITION
OF THE
BABYLONIAN TALMUD
Original Text, Edited, Corrected, Formulated and Translated into
English
BY
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MICHAEL L. RODKINSON
SECTION JURISPRUDENCE (DAMAGES)
TRACTS MACCOTH, SHEBUOTH AND EDUYOTH
Volume IX. (XVII.)
BOSTON
THE TALMUD SOCIETY
1918
Scanned at Sacred-texts.com, November 2002. John B. Hare, Redactor. This text is in the public domain. This file may be reproduced for
any purpose provided this paragraph is left intact.
p. ii
EXPLANATORY REMARKS.
In our translation we adopted these principles:
1. Tenan of the original--We have learned in a Mishna; Tania --We have learned in a
Boraitha; Itemar --It was taught.
2. Questions are indicated by the interrogation point, and are immediately followed by the
answers, without being so marked.
3. When in the original there occur two statements separated by the phrase, Lishna achrena
or Waïbayith Aema or Ikha d'amri (literally, "otherwise interpreted"), we translate only the
second.
4. As the pages of the original are indicated in our new Hebrew edition, it is not deemed
necessary to mark them in the English edition, this being only a translation from the latter.
5. Words or passages enclosed in round parentheses denote the explanation rendered by
Rashi to the foregoing sentence or word. Square parentheses [ ] contain commentaries by
authorities of the last period of construction of the Gemara.
COPYRIGHT, 1903, BY
MICHAEL L. RODKINSON.
COPYRIGHT 1916,
BY NEW TALMUD PUBLISHING SOCIETY
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p. iii
TO HIM
WHO IS HIGHLY RESPECTED BY THE PEOPLE FOR HIS GENIUS AND
GENEROSITY THE
HONORABLE JACOB A. CANTOR
PRESIDENT OF THE BOARD OF ALDERMAN, BOROUGH OF MANHATTAN,
NEW YORK
THIS VOLUME IS RESPECTFULLY DEDICATED BY THE EDITOR AND
TRANSLATOR
MICHAEL L. RODKINSON
New York
ROSH CHODESH SIVAN, 5663
(MAY 27, 1903)
p. v
CONCLUDING WORDS
TO THE COMPLETION OF SECTIONS FESTIVAL AND JURISPRUDENCE.
With the benediction to the Almighty, who prolonged our life to see the completion of our
translation the above two large sections of the Talmud, we deem it necessary to say a few
words concerning the criticisms which have recently appeared, and to which we are
grateful for having called our attention to some important matters. However, before we will
come to the point we beg to say that we were anxious during the whole time to see a true
criticism to our entire work, pointing out the mistakes or errors which must be found in the
editing as well as in the translating itself of such a difficult and voluminous work. But to
our knowledge such has not appeared anywhere as yet, although reviews and notices of
different kinds were given in more than a hundred leading papers in both the old and the
new world. The praises encouraged us but little, and some of the criticisms did not
discourage us at all, for the reason that both were only phrases, without giving any
evidence or important facts to which our proper attention should be called. And we would
still be grateful indeed to those who would give such criticisms in compliance with our
wishes, as this would be a great help to us in the continuation of the translation of the four
remaining sections, which may take about twelve volumes or so more. Now to the point.
There was a criticism in the "Open Court" of Chicago, Vol. XVI., pp. 425-427, accusing us
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that we have omitted the discussion of some sages concerning "evangelium." How it should
be written ןוילג-נןע or ןוילג-נוא 1
p. vi
and for such an omission he exclaimed that we have no translation of the whole Talmud. 1
We have received also some private letters from educated people, asking why they do not
find any mention of Jesus of Nazareth. And in answer to the criticism as well as to the
many letters we have received, we beg to give some letters of an editor of a scientific paper
of this country, which we think will throw some light on this matter.
June I, 1901.
REV. MICHAEL RODKINSON,
New York City.
Dear Sir :--The receipt of Volume XII. of the Talmud brings back recollections of a
pleasant hour spent with you in my office, and the information which you so kindly gave
me on several very obscure points. Perhaps you will pardon a personal letter of inquiry on a
point or two in "Sabbath" that have especially interested me.
You will remember where the subject is discussed as to whether it was lawful to rescue
books from the flames, the point turning especially, as I read it, that on the one hand the
books of unbelievers should be allowed to perish, while on the other hand, these same
books also contain the Sacred Name.
R. Abuha is asked if the books of the Be Abhidon should be saved, and gives an equivocal
reply. It is stated that Rabh went to neither the Be Abhidon nor the Be Nitzrephe. Samuel
went to the Abhidon, and Mar Bar Joseph "was of their society."
Your note on the passage leaves it conjectural who the people were. To me it seems
altogether likely that they were Christian sects (possibly Jewish Christians and Gentile
Christians). I should infer this because, first, R. Tarphon's statement immediately precedes
it, and Christian tradition at least connects him with disputes with Christians. Second, the
story of Ema Shalom and her brother Gamaliel II., and the philosopher and judge follows
it. It seems to me that there are at least three implied quotations in this story from
Matthew's Gospel or some other Christian document: "Let your light shine," "I came not to
destroy but fulfill the law," and the statement about son and daughter inheriting alike.
Do Hebrew scholars think that Christians are indicated by Be Abhidon and Be Nitzrephe?
And if so, how is the fact explained that Samuel went to one of them, unless it be that
Samuel is Saul (Paul), and how could Mar Bar Joseph be of their society?
It seems to me that I find a number of places where Christian usages or
p. vii

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