Les Nombres 15:30 Références du Talmud : Jerusalem Talmud Yevamot, Jerusalem Talmud Shevuot, Keritot & Jerusalem Talmud Horayot

MISHNAH: Rebbi Yose says, her ketubah is from the property of her first husband⁶⁸The Tannaïm mentioned in this Mishnah all disagree with Mishnah 1 in some respects. R. Yose must hold that the first husband also must provide for her until she is divorced.. Rebbi Eleazar says, the first [husband] is entitled to what she finds and earns and may annul her vows⁶⁹He agrees with R. Yose that she is entitled to ketubah from the first husband; therefore, the husband is entitled to receive her earnings.. Rebbi Simeon says, copulation⁷⁰If the first husband dies childless in the case she was permitted to return to him, the levir may take her in regular levirate. with her or ḥaliṣah with her by a brother of the first [husband] frees her co-wives and a child from him⁷¹The first husband. The child from him after his return even if he is not allowed to take her back is never a bastard. is not a bastard; if she was married without permission⁷²She remarried on the basis of the information by two witnesses that her husband had died without asking the court for a declaration that the husband was dead. Then her second marriage was in error and is non-existent; her adultery was unintentional and does not bar her from returning to an Israel husband. But if the second marriage was contracted under the supervision of the court, it cannot be considered non-existent and she cannot return to her first husband parallel to the remarried divorcee. In any case, any sexual relation she may have with the first husband after the dissolution of the second marriage cannot be incestuous (cf. Notes 64,128). she is permitted to return to him.
If she married by a decision of the court, she must leave but is free from the sacrifice⁷³A purification sacrifice is available only to persons acting carelessly (Lev. 4:2). Her transgression is neither intentional (for which no sacrifice would atone, Num. 15:30–31) nor careless; no guilt is attached to her in the eyes of the earthly or the Heavenly court.; without a decision of the court, she must leave but must bring the sacrifice⁷⁴Not asking the court to investigate the disappearance of her husband is carelessness.. The power of the court frees her from the sacrifice. If the court instructed her to marry but she misbehaved⁷⁵By having unmarried sex; in the opinion of the Babli also by entering a forbidden marriage, e. g., a divorcee marrying a Cohen. The Yerushalmi accepts and the Babli rejects the entire Mishnah., she must bring a sacrifice since they permitted her only to marry.

⁷¹Babli 6b; Sifra Ḥovah (Wayyiqra 2) Pereq 11(9). And from where that it speaks only about the impurity of the Sanctuary and its sancta? He warned and punished about impurity⁷²In Lev. 22:15–16, both warning and punishment are written for priests who would violate the purity of the Sanctuary and its sancta. For the laity the corresponding verses are Lev. 7:19–20. The sacrifice for violations in purity is mentioned in Lev. 5:2–3; one has to establish that no sacrifice is possible for violations of sancta which do not belong to the Sanctuary such as heave. and required a sacrifice about impurity. Since punishment and warning spelled out later on refer to impurity of the Sanctuary and its sancta⁷³Deut. 26:14. The person who comes to eat his Second Tithe at the place of the Sanctuary has to make a declaration that he followed all the rules; in particular that he did not eat of it while in “deep mourning”, occupied in burying a close relative. Second Tithe has to be eaten in purity but no sanction for violation of its purity is spelled out anywhere in the Pentateuch., also when He made liable for a sacrifice it is about impurity of the Sanctuary and its sancta. Rebbi Eliezer ben Jacob says, since it says, I did not eat from it in my deep mourning⁷⁴Deut.14., I could think that an Israel who ate tithe in deep mourning should bring a sacrifice. The verse says, from thes e⁷⁵Lev. 5:4. Prefix מ always is read as partitive, “some but not all.” Since it is not spelled out which infractions of the laws of impurity (or of testimony, or oaths) are included, and which are excluded, the detailed rules are left to rabbinic interpretation. Babli 33b.. For some of these he is liable, for some of these he is not liable. I will exclude tithe which is not a deadly sin but will not exclude heave which is a deadly sin as it is said, they would die from it for they desecrated it⁷⁶Lev. 22:9. First Tithe (of which heave of the tithe was separated) is totally profane in the hand of the Levite. Second Tithe has to be eaten in purity at the place of the Sanctuary but there is no penalty for violation of its purity. But heave has to be eaten by the Cohen in purity and violation of its purity is a deadly sin.. The verse says from thes e; for some of these he is liable, for some of these he is not liable. Or since there⁷⁷The verse mentioned in Note 76. [one speaks about] heave, also here heave. But did you not learn it from foreign worship⁷⁸The sacrifice atoning for inadvertent idolatry is declared paradigmatic for all sins in Num. 15:22.? Since foreign worship teaches about all transgressions in the Torah, to say that as foreign worship is special that one is liable for extirpation if done intentionally and for a sacrifice if done unintentionally⁷⁹The sacrifice is spelled out in Num. 15:22–29; extirpation in vv. 30–31. Babli Šabbat 69a.. This excludes heave which only is a deadly sin⁸⁰But no extirpation is mentioned for violating purity of heaves..

HALAKHAH: “If there is no knowledge at the start,” etc. What can you see to say? Does the one inside suspend and the one outside atone, or the one outside suspend and the one inside atone, or both of them suspend, or both of them atone¹¹²Since there are two purification sacrifices brought on the Day of Atonement, one (Lev. 16:15 ff.) whose blood is sprinkled on the gobelin separating the Temple Hall from the Holiest of Holies and the incense altar (Ex. 30:10), and one (Num. 29:11) whose blood is sprinkled on the large altar in the Temple courtyard. The question is whether each of these has a separate function or whether the day requires a double sacrifice for all its functions.? What about it? Rebbi Jacob bar Aḥa said, I saw something. Rebbi Simeon ben Laqish was asking before Rebbi Joḥanan and asked him, what are the differences in atoning? I do not know what he answered him. Rebbi Ze`ira said to him, maybe it is the following: <sup>113</sup>Halakhah 2, Note 90. These are known differences in the power of atonement but have nothing to do with the Day of Atonement. How did you understand to explain it? About an impure person who ate pure [meat], or a pure person who ate impure [meat]? The verse says: his impurity is on him. Impurity of the body, not impurity of the meat. Or both of them atone? What about it? <sup>114</sup>Le v. 16:21. Babli Yoma 36b, Ševuot12b, Keritu t 25b.He should over it confess sins, these are intentional sins, their crimes, these are rebellions<sup>105</sup>Intentional sins, intended as “breaking the yoke of Heaven”. There is no homily on חַטָּאוֹת “unintentional sins” also mentioned in the verse., their mistakes, these are unintentional sins. Then He said, he will atone. Rebbi Immi said in the name of Rebbi Simeon ben Laqish, the he-goat will carry all their sins<sup>115</sup>Lev. 16:22., he grabbed intentional sins and left out unintentional sins<sup>116</sup>In fact only rebellions are mentioned to be carried to the desert even though three kinds of transgressions were put on the scapegoat’s head., to indicate that just as intentional sins do not carry the obligation of a sacrifice, so those unintentional sins which do not carry the obligation of a sacrifice<sup>117</sup>It is not that intentional sins not carry an obligation of a sacrifice but the sinner is prohibited from offering one (Num. 15:30–31.) Unintentional sins only require a sacrifice if the corresponding intentional sin is punishable by extirpation (Mishnah Keritut 1:2), others require repentance and atonement by the Day of Atonement. Babli Keritut 25b.. And why did they come here? Rebbi Ila in the name of Rebbi Yasa, for suspension<sup>118</sup>The commentators differ in what this means. The Day of Atonement suspends punishment to give the sinner time for repentance (Qorban Ha`edah) or the statement refers to the Mishnah that the Day of Atonement eliminates the obligation of a suspended sacrifice (Pene Mosheh). The sequel shows that neither of these alternatives applies but that the first alternative considered in the introductory paragraph applies; one purification sacrifice suspends punishment for certain categories of sins and the second atones.. Would it be understood to suspend for those who eat abominations and crawling things¹¹⁹Eating non-kosher animals is a sin (Lev. 11, Deut 14) but not one leading to extirpation. Therefore it is not subject to atonement by sacrifice.? Rebbi Samuel in the name of Rebbi Ze`ira: Their mistakes, their mistakes¹²⁰The first חַטֹּאתָם is in Lev. 16:21 and refers to the scapegoat and its limited power of atonement, the second one to the final statement Lev. 16:34 which declares that all mistakes are atoned for on that day.. Since their mistakes mentioned there are those which carry the obligation of a sacrifice, also their mistakes mentioned here are those which carry the obligation of a sacrifice. This excludes intentional sins which do not carry the obligation of a sacrifice. What is left out by the he-goat brought inside¹¹²Since there are two purification sacrifices brought on the Day of Atonement, one (Lev. 16:15 ff.) whose blood is sprinkled on the gobelin separating the Temple Hall from the Holiest of Holies and the incense altar (Ex. 30:10), and one (Num. 29:11) whose blood is sprinkled on the large altar in the Temple courtyard. The question is whether each of these has a separate function or whether the day requires a double sacrifice for all its functions. the Day of Atonement suspends. What did it leave out? If there is no knowledge at the start but there is knowledge at the end.¹²¹This justifies the Mishnah; both actions of the Day of Atonement are needed. Babli 10a.