This Passover we will celebrate the sharing of the Jewish story through the generations. In honor of the holiday, please make a donation to Sefaria, which opens up Jewish learning to more than 750,000 users every month.

×

Juxtaposition

Halakhic Principles

Sources

Rabbi Ami said: Why was the Torah portion that describes the death of Miriam juxtaposed to the portion dealing with the red heifer? To tell you: Just as the red heifer atones for sin, so too, the death of the righteous atones for sin. Rabbi Elazar said: Why was the Torah portion that describes the death of Aaron juxtaposed to the portion discussing the priestly garments? This teaches that just as the priestly garments atone for sin, so too, the death of the righteous atones for sin.

Moed Katan 28a:4

Regarding the juxtaposition of verses, Rabbi Yoḥanan said: From where in the Bible is it derived that one may draw homiletical inferences from the juxtaposition of verses? As it is said: “The works of His hands in truth and justice, all His commandments are sure. Adjoined forever and ever, made in truth and uprightness” (Psalms 111:7–8). Conclude from here that it is appropriate to draw inferences from the juxtaposition of God’s commandments. Accordingly, David’s fleeing from Absalom is situated where it is in order to juxtapose it to the next chapter…

Berakhot 10a:10-11

§ The Gemara cites another statement of this sage: And Rabbi Inini bar Sason says: Why was the passage in the Torah that discusses offerings (Leviticus, chapters 1–7) juxtaposed to the passage that discusses the priestly vestments (Leviticus, chapter 8)? It was juxtaposed to tell you that just as offerings effect atonement, so too, priestly vestments effect atonement. The tunic atones for bloodshed, as it is stated with regard to the brothers of Joseph after they plotted to kill him: “And they killed a goat…

Zevachim 88b:5-6

It was taught in a baraita, Rabbi Yehuda HaNasi says: Why is the portion of the Nazirite (Numbers ch. 6) juxtaposed with the portion of the sota (Numbers ch. 5)? They are juxtaposed to tell you that anyone who sees a sota in her disgrace, her transgression, should renounce wine, as wine is one of the causes of that transgression. Ḥizkiya, son of Rabbi Parnakh, said that Rabbi Yoḥanan said: Why is the portion of sota juxtaposed with the portion of terumot and tithes (Numbers ch…

Berakhot 63a:17-18

And if you say that Rabbi Yehuda does not derive homiletic interpretations from juxtaposed verses, didn’t Rav Yosef already say: Even one who does not derive homiletic interpretations from juxtaposed verses throughout the entire Torah, nevertheless, derives them in Deuteronomy [Mishne Torah], as Rabbi Yehuda does not derive homiletic interpretations from juxtaposed verses throughout the entire Torah and he does derive them in Mishne Torah.

Hushai said to him: What is the reason that you married a beautiful woman, the mother of Absalom? David said to him: With regard to a beautiful woman, the Merciful One permitted marrying her. Hushai said to him: But you did not interpret the juxtaposed verses, as juxtaposed to the portion of the beautiful woman is the portion beginning: “If a man has a stubborn and rebellious son” (Deuteronomy 21:18). From that juxtaposition it is derived: Anyone who marries a beautiful woman has a stubborn and rebellious son…

Sanhedrin 107a:14

Rav Kahana replied to them: A great man has spoken, do not laugh at him. The Sages based all rabbinic law on the prohibition of “you shall not deviate”; however, due to concern for human dignity, the Sages permitted suspension of rabbinic law in cases where the two collide. All rabbinic decrees are predicated on the mitzva in the Torah to heed the judges in each generation and to never stray from their words. Therefore, when the Sages suspend a decree in the interest of preserving human dignity, human dignity is overriding a Torah prohibition…

Berakhot 19b:11

Rabbi Ḥama, son of Rabbi Ḥanina, also said: Why were tents juxtaposed to streams, as it is written: “As streams stretched forth, as gardens by the riverside; as aloes [ahalim] planted by the Lord, as cedars by the water” (Numbers 24:6)? The Gemara vocalizes the word ohalim, tents, rather than ahalim. They are juxtaposed in order to tell you: Just as streams elevate a person from ritual impurity to purity after he immerses himself in their water, so too tents of Torah elevate a person from the scale of guilt to the scale of merit.

Berakhot 15b:30-16a:1

Rebbi Abbahu in the name of Rebbi Eleazar: He who puts on tefillin in the night transgresses a positive commandment. What is the reason? (Ex. 13:10) “ “You shall keep this law in its time, from day to day;” “days” not night, “to days” to exclude Sabbaths and holidays. But Rebbi Abbahu sat studying at night with his tefillin on his head! He put them on the side; they were like a deposit in his keeping. Some want to say, he only meant not to put them on…

Jerusalem Talmud Berakhot 2:3:8

(Bamidbar 25:1) "And Israel sat in Shittim, and the people began to stray after the daughters of Moav. "sitting" in all places connotes subversion (of morality), as in (Shemot 32:6) [in connection with the golden calf] "And the people sat down to eat and to drink," and (Bereshit 37:25) [in connection with the selling of Joseph] "And they sat down to eat bread." R. Akiva says: Every section (in the Torah) which is juxtaposed with another is meant to be learned from. It is written above (Bamidbar 24:14) "Come, I (Bilam) will counsel you" (how to undo Moav)…

Sifrei Bamidbar 131:1

Halakhic Principlesעקרונות הלכתיים

Mutual Responsibility of the Jewish People

Halakha LeMoshe MeSinai

Yesh Em Lemikra

General Principle

Beyond the Letter of the Law

More

Sheetsדפי מקורות

We use cookies to give you the best experience possible on our site. Click OK to continue using Sefaria. Learn More.OKאנחנו משתמשים ב"עוגיות" כדי לתת למשתמשים את חוויית השימוש הטובה ביותר.קראו עוד בנושאלחצו כאן לאישור