Star Wars & Judaism VII: Star Wars The Clone Wars

(1) The following are strangled: One who strikes his father or mother; One who kidnaps a Jew; An elder who rebels against the ruling of the court; A false prophet; One who prophesies in the name of an idol; One who commits adultery; Witnesses who testified falsely [to the adultery of] a priest’s daughter, and the one who has had sexual relations with her.

...

One who kidnaps a Jew is not liable unless he brings him onto his own property.

Rabbi Judah said: “Until he brings him onto his own property and puts him to service, as it says, 'If a man is found to have kidnapped a fellow Israelite, enslaving him or selling him' (Deut. 24:7)."

If he kidnaps his own son - Rabbi Ishmael the son of Rabbi Yohanan ben Beroka declares him liable, but the Sages exempt [him].

If he kidnapped one who was half a slave and half free - Rabbi Judah declares him liable, but the Sages exempt [him].

The Sages taught in a baraita: “You shall not steal” (Exodus 20:13), and it is with regard to one who abducts people that the verse is speaking. Do you say that the verse is speaking with regard to one who abducts people, or perhaps the verse is speaking only with regard to one who steals property? You say: Go out and learn from one of the thirteen hermeneutical principles: A matter derived from its context. With regard to what context are the adjacent prohibitions “You shall not kill; you shall not commit adultery” in the verse speaking? They are speaking with regard to capital cases. So too here, the prohibition is speaking with regard to a capital case of abduction.

It is taught in another baraita: “You shall not steal” (Leviticus 19:11), and it is with regard to one who steals property that the verse is speaking. Do you say that the verse is speaking with regard to one who steals property, or perhaps the verse is speaking only with regard to one who abducts people? You say: Go out and learn from one of the thirteen hermeneutical principles: A matter derived from its context. With regard to what context is the subsequent verse: “You shall neither exploit your neighbor nor rob him” (Leviticus 19:13), speaking? It is speaking with regard to property. So too here, the verse is speaking with regard to property.

And let them make Me a sanctuary that I may dwell among them.

Say then: Thus said the Lord GOD: I have indeed removed them far among the nations and have scattered them among the countries, and I have become to them a miniature sanctification in the countries whither they have gone.

The verse states: “Yet I have been to them as a little sanctuary in the countries where they have come” (Ezekiel 11:16).

Rabbi Yitzḥak said: This is referring to the synagogues and study halls in Babylonia.

And Rabbi Elazar said: This is referring to the house of our master, i.e., Rav, in Babylonia, from which Torah issues forth to the entire world.

Rava interpreted a verse homiletically: What is the meaning of that which is written: “Lord, You have been our dwelling place in all generations” (Psalms 90:1)? This is referring to the synagogues and study halls.

Abaye said: Initially, I used to study Torah in my home and pray in the synagogue. Once I heard and understood that which King David says: “Lord, I love the habitation of Your house” (Psalms 26:8), I would always study Torah in the synagogue, to express my love for the place in which the Divine Presence resides.

The Men of the Great Assembly said three things: "Be patient in [the administration of] justice, raise many disciples, and make a fence round the Torah."

Rabbi Zeira was once asked by his disciples: "In the merit of which virtue were you blessed with longevity?"

He said to them: "In all my days, I was never angry inside my house with members of my household who acted against my wishes. Nor did I ever walk ahead of someone who was a greater Torah scholar than me. Nor did I ever meditate upon words of Torah in filthy alleyways, as doing so is a disgrace to the Torah. Nor did I ever walk four cubits without meditating on words of Torah or without wearing phylacteries. Nor did I ever sleep in a study hall, neither a deep sleep or a brief nap. Nor did I ever rejoice when my fellow stumbled. Nor did I ever call my fellow by his derogatory nickname [ḥanikhato]."

And some say that he said: "I never called my fellow by his nickname [ḥakhinato], i.e., even one that is not derogatory."

It is taught: Rabbi Yose said: "In all my days, I did not call my wife: 'My wife', nor my ox: 'My ox'. Rather, I called my wife: ;My home', and I called my ox: 'My field'."

A repeater taught before Rav Naḥman bar Yitzḥak: Anyone who humiliates another in public, it is as though he were spilling blood.

He said to him: "You have spoken well, as we see that the red leaves and pallor comes.

Abaye said to Rav Dimi: "In the West, i.e., Eretz Yisrael, with regard to what mitzva are they vigilant?"

Rav Dimi said to him: "In refraining from humiliating others, as Rabbi Ḥanina says: 'Everyone descends to Gehenna except for three.'"

Does it enter your mind that everyone descends to Gehenna? Rather, say: Anyone who descends to Gehenna ultimately ascends, except for three who descend and do not ascend, and these are they: One who engages in intercourse with a married woman, and one who humiliates another in public; and one who calls another a derogatory name.

One who calls another a derogatory name: That is identical to one who shames him; why are they listed separately? Although the victim grew accustomed to being called that name in place of his name, and he is no longer humiliated by being called that name, since the intent was to insult him, the perpetrator’s punishment is severe.

Rabbi Akiva used to say: "Everything is foreseen yet freedom of choice is granted, And the world is judged with goodness; And everything is in accordance with the preponderance of works."

It was taught in the school of Rabbi Yishmael that from the verse, “And shall cause him to be thoroughly healed” (Exodus 21:19), from here we derive that permission is granted to a doctor to heal.

You shall not bow down to them or serve them. For I the LORD your God am an impassioned God, visiting the guilt of the parents upon the children, upon the third and upon the fourth generations of those who reject Me,