משנה: בְּשָׁלֹשׁ קוּפּוֹת שֶׁל שָׁלֹֹש שָׁלֹֹש סְאִין תּוֹרְמִין אֶת הַלִּשְׁכָּה וְכָתוּב בָּהֶן אל״ף בי״ת גימ״ל. רִבִּי יִשְׁמָעֵאל אוֹמֵר יְוָנִית כָּתוּב בָּהֶן אלפ״א בית״א גמל״א. אֵין הַתּוֹרֵם נִכְנָס לֹא בְּפַרַגּוֹד חָפוּת וְלֹא בְּמִנְעָל וְלֹא בְּסַנְדָּל וְלֹא בִּתְפִילָּה וְלֹא בְּקָמִיעַ שֶׁמָּא יַעֲנִי וִיֹאמְרוּ מֵעֲוֹן הַלִּשְׁכָּה הֶעֱנִי אוֹ שֶׁמָּא יַעֲשִׁיר וְיֹאמְרוּ מִתְּרוּמַת הַלִּשְׁכָּה הֶעֱשִׁיר. שֶׁאָדָם צָרִיךְ לָצֵאת יְדֵי הַבִּרְיּוֹת כְּדֶרֶךְ שֶׁצָּרִיךְ לָצֵאת יְדֵי הַמָּקוֹם שֶׁנֶּאֱמַר וִהְיִיתֶם נְקִיִים מֵיְיָ וּמִיִּשְׂרָאֵל וְאוֹמֵר וּמְצָא חֵן וְשֵׂכֶל טוֹב בְּעֵינֵי אֱלֹהִים וְאָדָם: MISHNAH: One disburses from the lodge1The room where the sheqalim were stored, to be disbursed as will be described in Mishnah 2. into three boxes of three seah each, on which is written ג ,ב ,א31The money to be spent in the inverse order of the boxes; then it always is clear how much money is left.. Rebbi Ismael says, it was written in Greek, A, B, Γ. The disburser enters neither in trousers32Rashi’s interpretation, Latin paragauda. Another interpretation: a long robe with wide cuffs (sources giben in Levy’s Dictionaty, vol. 4 col. 98b. Cf Arabic בֻּוגֻז). with pockets, nor with shoes33The last two are sewn together; the seam could be opened and coins stuffed in there., nor with sandals, nor with phylacteries nor with an amulet33The last two are sewn together; the seam could be opened and coins stuffed in there., lest he become poor and people would say, he became poor because he sinned in the lodge, or he became rich and people would say, he enriched himself from the money lifted from the lodge, for a person needs to be clean before people34Rabbinic Hebrew distinguishes between בִּרְיָה “creature” and בְּרִיָּה “creation”. as he has to be clean before the Omnipresent, as it is said35Num. 32:22., you have to be blameless before the Eternal and before Israel, and it says36Prov. 3:4., find grace and understanding in the eyes of God and men.
הלכה: [רִבִּי זְעוּרָא שָׁאַל רִבִּי אוֹשַׁעְיָּא. כַּמָּה הוּא שִׁיעוּרָן שֶׁלּ שָׁלֹשׁ קוּפוֹת. אָמַר לֵיהּ. נִלְמוֹד סָתוּם מִן הַמְפוֹרָשׁ. תַּנֵּי.]. בְּשָׁלֹשׁ קוּפּוֹת שֶׁל שָׁלֹשׁ שָׁלֹשׁ סְאִין שֶׁהֵן תִּשְׁעָה סְאִין שֶׁהֵן עֶשְׂרִים וְשֶׁבַע סְאִין תּוֹרְמִין אֶת הַלִֹּשְכָּה וְכָתוּב עֲלֵיהֶן אֲלֶ״ף בֵּי״ת גִּימֶ״ל. מִפְּנֵי מַה כָתוּב עֲלֵיהֶן אֲלֶ״ף בֵּי״ת גִּימֶ״ל. לוֹמַר. אֵין מִסְתַּפֵּק מִן הָרִאשׁוֹנָה קוֹדֶם לַשְּׁנִייָה וְלֹא מִשְּׁנִייָה קוֹדֶם לַשְּׁלִישִׁית. HALAKHAH: [Rebbi Ze`ira asked Rebbi Joshiah, what is the measure of three baskets? He told him, let us infer the hidden from the explicit. It is stated:]37Corrector’s addition from B, originally from Šabbat10, Notes 35–37. One distributes from the lodge into three boxes of three seah each, which is nine seah, which is 27An animal born between 23rd and 29th of Elul for Ben Azzai according to the rabbis has to be tithed the following year with the animals born the next year during Elul 1–22. seah38; it is written on them ג ,ב ,א. Why is ,ג ב ,א written on them? To say that one does not take from the first before one has taken from the second, and not from the second before one has taken from the third39The other two sources and the Tosephta (2:1) insist that the money was used in ascending order of the boxes/ “Before one has taken” means “before one has finished taking.”.
[תַּמָּן תַּנִּינָן הַמּוֹצִיא ייִַן כְּדֵי מְזִיגַת הַכּוֹס. רִבִּי זְעירָא שְׁאִיל אֶת רִבִּי יֹאשִׁיָּהוּ. כַּמָּה הָא שִׁעוּרָן שֶׁל כּוֹס. אָמַר לֵיהּ. נִלְמַד סָתוּם מִן הַמְפוֹרָשׁ. דְּתַנֵּי רִבִּי חִייָא. אַרְבָּעָה כוּסוּת שֶׁאָֽמְרוּ יֵשְׁנָן רְבִיעִית יַיִן הָאִיטַלְקִי. 40The following text is the corrector’s addition from B; it is neither in the scribe’s text nor in ג. The entire Babylonian addition is irrelevant for the subject under discussion; it is a somewhat defective copy of a text in Šabbat8, Notes 25–51, which should be consulted for the meaning of the text. The Notes here are mostly restricted to remarks about deviations of this copy from the original. An appropriate version is in 8:1.[There, we have stated: “One who brings out wine to mix a cup.” Rebbi Ze`ira asked Rebbi Joshiah, what is the measure of a cup? He told him, let us infer the hidden from the explicit since Rebbi Ḥiyya stated, the Four Cups which they said add up to an Italic quartarius of wine.
הַכּוּס מָזוּג בְּכַמָּה. אָמַר רִבִּי יוּסֵי בַּר בֵּיבִין מִשּׁוּם רִבִּי יוֹחָנָן. נִישְׁמְעִינָן מִן הָדָא. מַּיִם כְּדֵי גְמִיעָה. רִבִּי יְהוּדָה אוֹמֵר. כְּדֵי מְזִיגַת הַכּוֹס. ייִַן כְּדֵי גְמִיעָה. רִבִּי יְהוּדָה אוֹמֵר. כְּדֵי מְזִיגַת הַכּוֹס. הָדָא אָֽמְרָה. מָזוּג כְּדֵי מְזִיגַת הַכּוֹס. כַּמָּה שִׁיעוּרָן שֶׁל כּוֹסוֹת. רִבִּי אָבוּן אָמַר. טֶוטְרַטין וּרְבִיעַ. A cup mixed by how much? Rebbi Yose bar Bevin said in the name of Rebbi Joḥanan, let us hear from the following: “Water. a gulp; Rebbi Jehudah says, for mixing a cup. Wine. a gulp; Rebbi Jehudah says, for mixing a cup.” This implies mixed as cups are mixed. What is the measure of cups? Rebbi Abun said, τέταρτρον is a quarter.
מָהוּ לִשְׁתוֹתָן בְּכֶרֶךְ אֶחָד. מִדְּאָמַר רִבִּי מֵאִיר אָמַר רִבִּי יוֹחָנָן. הַלֵּל אִם שָׁמָעָן בְּבֵית הַכְּנֶסֶת יָצָא. הָדָא אָֽמְרָה. אִם שְׁתָאָן בְּכֶרֶךְ אֶחָד יָצָא. מָהוּ לִשְׁתוֹתָן בְּפִיסָקִין. כְּלוּם אָֽמְרוּ שֶׁיִּשְׁתּוּ לוֹ כְּדֵי שֶׁיִּשְׁתַּנֶּה וְלֹא יִשְׁתַּכֵּר. אִם שָׁתָה בְפִיסָקִין אַף הוּא אֵינוֹ מִשְׁתַּכֵּר. מָהוּ לָצֵאת בְּיַיִן שֶׁל שְׁבִיעִית. תָּאנָּא רַב אוֹשַׁעְיָה. יוֹצְאִין בְּיַיִן שֶׁלּ שְׁבִיעִית. מָהוּ לָצֵאת בְּקוֹנְדִּיטוֹן. מִדְתַנֵּי בַּר קַפָּרָא. קוֹנְדִּיטוֹן כְּיַיִן. הָדָא אָֽמְרָה. יוֹצְאִין בְּיֵין קוֹנְדִּיטוֹן. מָהוּ לְצֵאת בְּיַיִן מְזוּגִין. מִדְּתַנֵּי רִבִּי חִייָא. אַרְבָּעָה כוּסוּת שֶׁאָֽמְרוּ יוֹצְאִין בָּהֶן בֵּין חַיִין וּבֵין מְזוּגִין וּבִלְּבַד שֶׁיְּהֵא בָהֶן טַעַם וּמַרְאֶה יַיִן. אָמַר רִבִּי יִרְמְיָה. מִצְוָה לָצֵאת בְּיַיִן אָדוֹם. שֶׁנֶּאֱמַר אַל־תֵּ֥רֶא יַיִן֘ כִּ֪י יִתְאַ֫דָּ֥ם כִּֽי־יִתֵּ֣ן בַּכּוֹסֵינוּ וגו׳. תַּאנֵּי. מְבוּשָּׁל כִּמְטוּבֵּל. מָהוּ לָצֵאת בְּיַיִן מְבוּשָּׁל. אָמַר רִבִּי יוֹנָה. יוֹצְאִין בְּיַיִן מְבוּשָּׁל. רִבִּי יוֹנָה לְטַעֲמֵיהּ. דְּרִבִּי יוֹנָה כַּד הֲוָה שָׁתִי אַרְבַּע כַסֵּי דְּפִסְחָא הֲוָה חַזּוּק רֵישֵׁיהּ עַד חַגָּא. May one drink them together? Since Rebbi Meïr said,45Eccl. 8:1. Rebbi Joḥanan said, if he heard Hallel in the synagogue he has fulfilled his obligation, this implies that if he drank them together he fulfilled his obligation. May one drink them with interruptions? They said that he should drink to feel differently, not that he should get drunk. If he drinks them with interruptions, he will not become drunk. May one fulfill his obligation with Sabbatical wine? Rebbi Hoshaia stated, one may fulfill his obligation with Sabbatical wine. May one fulfill his obligation with spiced wine? Since Bar Qappara stated, spiced wine is like wine, which implies that one may fulfill his obligation with spiced wine. May one fulfill his obligation with mixed wine? Since Rebbi Ḥiyya stated: the Four Cups which they prescribed, one may fulfill his obligation either with unmixed or mixed, on condition that it have the taste and looks of wine. Rebbi Jeremiah said, it is meritorious to fulfill one’s obligation with red wine. What is the reason? Do not see wine when it shows its red color, when put in our cup42Prov. 23:31. A hilarious misquote of בַּכּוֹס עֵינוֹ as בְּכוֹסֵינוּ, caused by the disappearance of ע as audible sound.. It was stated, cooked for spice. May one fulfill his obligation with cooked wine? Rebbi Jonah said, one may fulfill his obligation with cooked wine. Rebbi Jonah follows his own opinion, since Rebbi Jonah drank his four cups in the Passover night and had a headache until Tabernacles43Contamination of the story of R. Jonah, who had a headache until Pentecost, with that of R. Jehudah bar Ilai, the subject of the following paragraph, who had a headache until Tabernacles..
חַמִיתֵּיהּ חָדָא מַטְרוֹנִיתָא אַפּוֹי נְהוֹרִין. אָֽמְרָה. סַבָּא סַבָּא. חָדָא מֵהֲנֵי תְלַת מִלָּה אִית בָּךְ. אוֹ דִּשְׁתוּיֵי חֲמְרָא אַתְּ אוֹ דְמַלְוֵי בְרִבִּית אַתְּ אוֹ דִמְגַדֵּל חֲזִרֵי אַתְּ. אֲמַר לָהּ. תִּיפַּח רוּחָא דְּהַהִיא אִיתָּתָא. דְּחָדָא מֵהָלֵין תְּלַת מִלַּייָא לֵית בָּן. אֶלָּא אוּלְפָּן דִּשְׁכִיחָא לֵיהּ. דְּהָכֵין כְּתִיב חָכְמַ֤ת אָדָם֙ תָּאִ֣יר פָּנָ֔יו. A lady44A post-talmudic diminutive of Latin matrona. saw that his face was shiny. She said to him, old man, old man, one of three things applies to you. Either you are drunk from wine, or you are lending on interest, or you are raising pigs. He answered her, this woman’s spirit shall be blown away, not one of these three things applies to me, but my learning is ever present with me, as it is written45Eccl. 8:1., a man’s wisdom illuminates his face.
רִבִּי אַבָּהוּ אֲתִי לְטִבֵּירְיָּא. חְמוֹנֵַאי תַּלְמִידֹי דְרִבִּי יוֹחָנָן אַפּוֹי נְהִירִין. אָֽמְרוּן תַּלְמִודֹיי לְרִבִּי יוֹחָנָן. אַשְׁכַּח רִבִּי אַבָּהוּ סִימוֹן. אֲתָא לְגַבֵּיהּ. אֲמַר לֵיהּ. מַאי חַדְּתָא שְׁמַעְתָּ. אֲמַר לֵיהּ. תוֹסֶפְתָּא עַתִּיקָא. קְרָא עֲלֵיהּ. חָכְמַ֤ת אָדָם֙ תָּאִ֣יר פָּנָ֔יו. Rebbi Abbahu descended to Tiberias. The students of Rebbi Joḥanan saw that his face was shiny. They said before Rebbi Joḥanan, Rebbi Abbahu found a treasure. He came to him. He asked him, what new teaching did you hear? He said, an old Tosephta. He recited about him, a man’s wisdom illuminates his face.
אָמַר רִבִּי חָנָן. לוֹגָא דְאוֹרַיְתָא תֹמַנְיָא עַתִּיקָא דְּמּוּרִיֵסָא דְצִיפּוֹרִי. אָמַר רִבִּי יוֹנָה. וַחֲכִמְנָא לֵיהּ. דְּבֵית שַׁמַּאי הֲוָה מְכִילִין בָהּ דְּבַשׁ. תַּנֵּי. חֲצִי שְׁמִינִית תִּבֶּרְנִית. אָמַר רִבִּי יוֹחָנָן. חָדָא דִידָן הֲוָה. וְלָמָּה קָרִי לָהּ עַתִּיקָה. מִן בְּגִין דַּהֲוָה בְיוֹמָא. אִית דְּאָֽמְרֵי. דַּהֲוָה זְעִירָא וְרָבַת. וְאִית דְּאָֽמְרֵי. דְאַזְעִירָא אַזְעָרַת קוֹמֵי דַהֲוָה. כַּמָּה הוּא שִׁיעוּרָן שֶׁלּ כּוֹס. רִבִּי יוֹסֵי בְשֵׁם רִבִּי יוֹסֵי בֶּן פָּזִי וְרִבִּי יוּסֵי בַּר בֵּיבִין בְּשֵׁם רִבִּי שְׁמוּאֵל. אֶצְבָּעַיִים עַל אֶצְבָּעַיִים עַל רוּם אֶצְבַּע וּמֶחֱצָה וּשְׁלִישׁ אֶצְבַּע. רַבָּנִן דְּקַיְסָרִן וְרִבִּי יוֹסֵי בַּר בֵּיבִין בְּשֵׁם שְׁמוּאֵל. אַתְיָא דְּרִבִּי נָתָן כְּרִבִּי שִׁמְעוֹן. כְּמוֹ דְרִבִּי שִׁמְעוֹן אָמַר. בָּרְבִיעָא. כֵּן אָמַר רִבִּי נָתָן. בָּרְבִיעָא. לִכְשֶׁיּקְרַשׁ וִיהֵא בוּ כְזַיִת. Rebbi Ḥanan said, the log of the Torah is the old Sepphorean eighth of fish sauce. Rebbi Jonah said, I know it. In the House of Shammai46Anachronistic misreading for “House of R. Yannai.” they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rebbi Joḥanan said, this one we used. Why did he call it the old one? Because it was in his days. Some are saying, it was small, then was enlarged. But some are saying, it was diminished more than before. What is the measure of a cup? Rebbi Yose in the name of Rebbi Yose ben Pazi, Rebbi Yose ben Bevin in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger. The rabbis of Caesarea in the name of Rebbi Yose bar Bevin in the name of Samuel: Rebbi Nathan follows Rebbi Simeon. Just as Rebbi Simeon says, a quartarius, so Rebbi Nathan says, a quartarius, when it jells it will have the volume of an olive.
רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. מַעֲשֶׂה בְפִירְדַת רִבִּי שֶׁמֵּתָה. וְטִהֲרוּ אֶת דָּמָהּ מִשּׁוּם נְבֵילָה. וְשָׁאַל רִבִּי אֶלְעָזָר אֶת רִבִּי סִימוֹן. עַד כַּמַּה. וְלֹא אַשְׁגַּח בֵּיהּ. וְשָׁאַל לֵיהּ רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי דְאָמַר לֵיהּ. עַד רְבִיעִית טָהוֹר. יוֹתֵר מִכֵּן טָמֵא. וּבְעַט רִבִּי אֶלְעָזָר עַד דְּלָא אַחְזַר לֵיהּ רִבִּי סִימוֹן שְׁמַעְתָּא. רַב בֵּיבָא הֲוָה יְתִיב מַתְנוּ הָדֵין עוֹבְדָא. אֲמַר לֵיהּ רִבִּי יִצְחָק בַּר בִּיסְנָא. עַד רְבִיעִית טָהוֹר. יוֹתֵר מִכֵּן טָמֵא. וּבְעִט בֵּיהּ. אֲמַר לֵיהּ רִבִּי זְרִיקָא. בְּגִין דִּשְׁאַל לָךְ אַתְּ בְּעַט בֵּיהּ. אֲמַר לֵיהּ. בְּגִין דְלָא הֲוָת דַּעְתִּי בִּי בָּעִיטְנָא בֵיהּ. דְּאָמַר רִבִּי חָנָן. וְהָי֣וּ חַיֶּ֔יךָ תְּלוּאִים לְךָ֖ מִנֶּג֑דֶ. זֶה שֶׁלּוֹקֵחַ חִיטִּים לַשָּׁנָה. וּפָֽחַדְתָּ֙ לַ֣יְלָה וְיוֹמָ֔ם. זֶה שֶׁלּוֹקֵחַ מִן [הַצִּידָקִי]. וְלֹ֥א תַֽאֲמִ֖ין בְּחַיֶּֽיךָ׃ זֶה שֶׁלּוֹקֵחַ מִן הַפַּלְטָר. וַאֲנָא סְמִיכְנָא אֲפַּלְטָר. וּמָהוּ כְדִי. הֵעִיד רִבִּי יְהוֹשֻׁעַ בֶּן פְּתוֹרָא עַל דַּם נְבֵלָה שֶׁהוּא טָהוֹר. מַה לְטָהוֹר. לְטָהֵר מִן הַבָּשָׂר. הָא לְטַמֵּא אַתָּה מְטַמֵּא. תַּמָּן תַּנִּינָא. דַּם הַשֶּׁרֶץ כִּבְשָׂרוֹ מְטַמֵּא וְאֵין מַכְשִׁיר. וְאֵין לָנוּ כַּיּוֹצֵא בוֹ׃ וְשִׁיעוּר טוּמְאָתוֹ שֶׁדָּמוֹ מְטַמֵּא כִּבְשָׂרוֹ. אָמַר רַב יוֹסֵי פְּלִיגִין בָּהּ תְּרֵין אֲמוֹרָאִין חַד אָמַר. טָמֵא. וְחַד אָמַר. טָהוֹר. מָאן דְּאָמַר טָמֵא. כְּרִבִּי יְהוּדָה. וּמָאן טָהוֹר. כְּרִבִּי יְהוֹשֻׁעַ בֶּן פְּתוֹרָא. רַב אֲבוּהָ דְּאִימָן אַחְתֵּיהּ דְּרִבִּי יְהוּדָה מוֹרְייָנָא דְּנָשִׂיא הֲוָה.] Rebbi Simon in the name of Rebbi Joshua ben Levi: It happened that a mule of Rebbi’s household died and they declared its blood pure regarding the carcass. Rebbi Eleazar asked Rebbi Simon, how much? He did not take notice of him. He asked Rebbi Joshua ben Levi who told him, it is pure up to a quartarius. More than that is impure. Rebbi Eleazar felt badly that Rebbi Simon had not repeated the tradition to him. Rav Beva was sitting stating this occurrence. Rebbi Isaac bar Bisna asked him, is it pure up to a quartarius; more than that impure? He was unfriendly to him. Rebbi Zeriqa asked him, because he asked you, you were unfriendly to him? He answered him, because my mind was not clear, I was unfriendly to him, as Rebbi Ḥanan said, 47Deut. 28:66.your life will hang far from you, that is one who buys a year’s supply of wheat, you will be fearful night and day, that is one who buys from the Saracen, and you will not believe in your survival, that is one who buys from the retail store, and I am dependent on retail stores. What about it? “Rebbi Joshua ben Bathyra testified about blood of carcasses that it is pure.” What means pure? It is pure in the flesh47aDefective copy from Šabbat: הבשר instead of הֶכְשֵׁר “in that it does not prepare for impurity”., but for impurity it makes impure. There, we have stated “The blood of a crawling animal is like its flesh, it makes impure but does not prepare. Nothing else is like this,” in the amount needed that its blood makes impure like its flesh. Rav Yose said, two Amoraim disagree, one says impure, and one says pure. He who says “impure” follows Rebbi Jehudah; he of “pure” follows Rebbi Joshua ben Bathyra. Rav Abuha of Iman the sister of48Unintelligible misreading of the text in Šabbat. Rebbi Jehudah was the instructor of the Patriarch.]
[שֶׁמָּא יַעֲנִי וְיֹאמְרוּ וכו׳.] תַּנֵּי רִבִּי יִשְׁמָעֵאל. קִיווֵץ לֹא יִתְרוֹם מִפְּנֵי הַחֲשַׁד. תַּנֵּי. הַגִּיזְבְּרִין הָיוּ מְפַסְפְּסִין בְּקִילִּקִין. תַּנֵּי מְדַבְּרִין הָיוּ עִמּוֹ מִשָּׁעָה שֶׁהוּא נִכְנַס עַד שָׁעָה שֶׁהוּא יוֹצֵא. וִימַלֵּא פּוּמֵיהּ מוֹי. אָמַר רִבִּי תַנְחוּמָא. מִפְּנֵי הַבְּרָכָה. [“Lest he become poor and people would say,” etc.] Rebbi Ismael stated, a curly head should not disburse because of the suspicion49That he might hide some coins in his hair.. It was stated, “the treasurers were rubbing with Cilician cloth.” It was stated, “they were talking with him from the time he entered to the time he left.50Tosephta 2:2. Cilician cloth was made from goats’ hair. They were checking that he had no coins on his body, and talking with him so that he could not put any coins in his mouth.” Should he not fill his mouth with water? Rebbi Tanḥuma said, because of the benediction51If he entered with his mouth full of water and left with his mouth full of water it would be clear that he could not have hidden any coins there.
It is absolutely unclear to what R. Tanḥuma refers. While the root תרם means “to lift heave”, and giving heave needs a benediction, the use of the word cannot make disbursing other people’s contributions equal to dedicating from one’s own property; the obligation of dedicating heave with a benediction cannot reasonably be extended to the act of disbursing. (against the explanation by R. Eliahu Fulda on the authority of R. David Oppenheim.) It would be unavoidable that the disburser swallow some drops of water, but this does not require any benediction for the water as food..
רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן. בַּתּוֹרָה וּבַנְּבִיאים וּבַכְּתובִים מָצָאנוּ שֶׁאָדָם צָרִיךְ לָצֵאת יְדֵי הַבִּרְיוֹת כְּדֶרֶךְ שֶׁהוּא צָרִיךְ לָצֵאת יְדֵי הַמָּקוֹם. בַּתּוֹרָה מְנַיִין. דִּכְתִיב וִהְיִיתֶם נְקִיִים מֵיְיָ וּמִיִּשְׂרָאֵל. בַּנְּבִיאים מְנַיִין. דִּכְתִיב אֵל֩ ׀ אֱלֹהִ֨ים ׀ יְי אֵ֣ל ׀ אֱלֹהִ֤ים ׀ יְי ה֣וּא יֹוֹדֵעַ וְיִשְׂרָאֵל֭ ה֣וּא יֵדָ֑ע. בַּכְּתובִים מְנַיִין. שֶׁנֶּאֱמַר וּמְצָא חֵן וְשֵׂכֶל טוֹב בְּעֵינֵי אֱלֹהִים וְאָדָם׃ גַּמְלִיאֵל זֵוּגָא שָׁאַל לְרִבִּי יוֹסֵי בֵּירִבִּי בּוּן. אֵי זֶהוּ הַמְחוּוָר שֶׁבְּכוּלָּן. אָמַר לֵיהּ. וִהְיִיתֶם נְקִיִים מֵיְיָ וּמִיִּשְׂרָאֵל. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: In the Torah, in Prophets, and in Hagiographs we find that a person had to be innocent in the eyes of people just as he has to be innocent in the eyes of the Omnipresent. In the Torah from where? As it is written,35Num. 32:22. you have to be blameless before the Eternal and before Israel. In Prophets from where? As it is written52Jos. 22:22., The Power, God, Eternal, the Power, God, Eternal, He knows, and Israel has to know. In Hagiographs from where? As it is written36Prov. 3:4., find grace and understanding in the eyes of God and man. Gamaliel the twin asked Rebbi Yose ben Rebbi Abun, which one is the clearest52aB: The most stringent. of all of these? He answered him, you have to be blameless before the Eternal and before Israel.