Talmud sobre Exodo 21:28
וְכִֽי־יִגַּ֨ח שׁ֥וֹר אֶת־אִ֛ישׁ א֥וֹ אֶת־אִשָּׁ֖ה וָמֵ֑ת סָק֨וֹל יִסָּקֵ֜ל הַשּׁ֗וֹר וְלֹ֤א יֵאָכֵל֙ אֶת־בְּשָׂר֔וֹ וּבַ֥עַל הַשּׁ֖וֹר נָקִֽי׃
Si un buey acorneare hombre ó mujer, y de resultas muriere, el buey será apedreado, <span class="x" onmousemove="Show('perush','Este es el <b>188vo Precepto Negativo</b> enumerado por el Rambam en el Prefacio a Mishné Torá, su “Compendio de la Ley Hebrea” para todo el Pueblo de Israel.',event);" onmouseout="Close();">y no se comerá su carne</span>; mas el dueño del buey será absuelto.
Jerusalem Talmud Orlah
In a baraita26The baraita as stated here is not found in any other source except the Yerushalmi parallels Pesaḥim 28c, Avodah Zarah 45b. In Mekhilta Mišpaṭim 19; quoted in Babli Pesaḥim22b, Qiddušin 56b, Baba Qama 41a the text explicitly notes that, since “its meat shall not be eaten” is included in the statement of the sentence to be passed by the court, only after judgment is rendered does slaughter become ineffective. This may also be the rule implied by the Yerushalmi Targum to Ex. 21:28: וְלָא יִתְנְכַס לְמֵיכוּל יַת בִּשְׂרֵיהּ “it should not be slaughtered to make its flesh edible.” Since the Babli follows R. Eleazar, no discussion of the prohibition of usufruct is necessary. one disagrees with Rebbi Joḥanan: “What does one understand from what has been said (Ex. 21:28): ‘The ox shall certainly be stoned’? Do we not know that its meat is forbidden as food27As carcass meat.? Then why does the verse say, ‘its meat shall not be eaten’? To tell you that just as it is forbidden as food so it is forbidden for usufruct.” What does Rebbi Joḥanan do with this? He explained it if the owners slaughtered it before sentence was pronounced28This statement directly contradicts the position of the Babli. R. Yoḥanan will hold that the prescriptive commandment to stone the ox after judgment has been passed automatically makes any slaughter invalid; that would not need a proof from the verse..
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Jerusalem Talmud Pesachim
In a baraita41The baraita as stated here is not found in any other source except the Yerushalmi parallels in Orlah and Avodah Zarah 5:12 (Note 155). In Mekhilta Mišpaṭim 19; quoted in Babli 22b, Qiddušin 56b, Bava Qamma 41a the text explicitly notes that, since “its meat shall not be eaten” is included in the statement of the sentence to be passed by the court, only after judgment is rendered does slaughter become ineffective. This may also be he rule implied by the Yerushalmi Targum to Ex.21:28: וְלָא יִתְנְכַס לְמֵיכוּל יַת בִּשְׂרֵיהּ “it should not be slaughtered to make its flesh edible.” Since the Babli follows R. Eleazar, no discussion of the prohibition of usufruct is necessary. one disagrees with Rebbi Joḥanan: What does one understand from what has been said42Ex. 21:28.: the ox shall certainly be stoned? Do we not know that its meat is forbidden as food43As carcass meat.? Then why does the verse say, its meat shall not be eaten? To tell you that just as it is forbidden as food so it is forbidden for usufruct. What does Rebbi Joḥanan do with this? He explained it if the owners slaughtered it before sentence was pronounced44This statement directly contradicts the position of the Babli. R. Joḥanan will hold that the prescriptive commandment to stone the ox after judgment has been passed automatically makes any slaughter invalid; that would not need a proof from the verse..
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Jerusalem Talmud Bava Kamma
MISHNAH: A bull which gored a human who then died, if it is notorious [the owner] pays weregilt66Ex. 21:30., if tame he is not liable for weregilt; in both cases they have to be killed67Ex. 21:28,29.. The same holds for a son or a daughter68There is no difference whether the victim was adult or underage. The statement is only necessary since the verse, Ex. 21:31, stresses that the same rules apply to underage as to adult victims.. It it gored a male or female slave, [the owner] pays 30 tetradrachmas69Ex. 21:32., whether he was worth a mina or was worth only a gold70This reading is also found in some Babli mss., Alfasi, and the Naples print of the Mishnah. In other texts: “one (silver) denar”. denar.
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