Les Nombres 5:23 Références du Talmud : Jerusalem Talmud Shabbat, Jerusalem Talmud Sanhedrin, Jerusalem Talmud Sotah & Makkot

⁶⁴Tosephta 13:5 (ed. Liebermann). Babli 116a.“Gospels⁶⁵If written in Hebrew or Aramaic. and books of heretics⁶⁶Usually this is applied to Ebionite literature. But since both prayer collections and written sermons on biblical texts, both of which were condemned in precedings paragraphs, were found in the Qumran caves, it is not excluded that the notion also includes the remainder of Sadducee/Essene literature in Tannaitic times., some Tannaim say⁶⁷The Divine Name in its forms which may not be erased as listed in Megillah 71d l. 59, Babli Ševuot 35a., one tears out the Names⁶⁸R. Yose the Galilean. and burns them; some Tannaim say⁶⁹R. Tarphon., one burns them with their Names. Rebbi Tarphon said, I would hit my sons; if they came into my house I would burn them together with their Names. For if a persecutor would persecute me I would seek asylum in a pagan temple but would not seek asylum in heretics’ houses, for the worshippers of idolatry do not know about Him, how could they disavow Him? But the heretics know Him and disavow Him; about them David said⁷⁰Ps. 139:21., Your haters,o Eternal, I shall hate, etc. This homily they⁷¹R. Ismael. preached: If in order to bring peace between a man and his wife the verse commands that the Name written in holiness be erased⁷²In the ordeal which proves the innocence of a woman accused of adultery, Num. 5:23., it is only logical that the books of heretics which propagate ill will and quarrel between Israel and their Father in Heaven should be burned with their Names.”

HALAKHAH: “The Elder who rebels,” etc. Halakhah 4: “If he returned to his town, repeated and taught as was his custom,” etc. ²⁷This baraita exists in two other versions, Babli 87a and Sifry Deut. 152. It is the subject of a study by E. A. Finkelstein, HUCA XXXII (1961) א-כה. It is written²⁰Deut. 24:7 reads: If a man be found kidnapping one of his brothers, of the Children of Israel, and enslaves him or sells him, the kidnapper shall die; you shall eliminate evil from Israel. This paragraph speaks of the son, the next (cf. Note 17) of the half-emancipated slave. Sifry Deut. 273 parallels the first paragraph but in the case of the semi-emancipated slave treats the rabbis’ as unanimous opinion. The Babli 86a finds a reason to exclude the semi-emancipated slave from the partitive mem in the verse of the Children of Israel, which implies “not all of the Children of Israel.”: If something is being distinguished for you in law, this shows that the verse speaks about the distinguished member of the court²⁸The person representing the lower court before the Supreme Court has to be its most distinguished member.. For you, this is counsel. Something is sermonizing²⁹In the parallel sources: This is practice. Since the verse defines the areas of competence of the Supreme Court, it is difficult to see what the legal relevance of aggadah could be unless one subscribes to Maimonides’s opinion that all interpretations of biblical verses by the hermeneutical rules are rabbinic in character, i. e., aggadic.. Whether blood and blood, whether menstrual blood or blood of virginity; whether menstrual blood, blood of flux, or blood of skin disease³⁰As Finkelstein points out, the plain text of the verse seems to restrict the objects of appeal to purely legal cases; the interpretation given here extends it to all areas of life.. Whether case or case, between those who are stoned, or burned, or decapitated, or strangled³¹This sentence is missing in the parallel sources; it already is contained in the other explanations of the same clause.. Whether defect or defect, between a quarantined sufferer from skin disease or an absolute one^31,This sentence is missing in the parallel sources; it already is contained in the other explanations of the same clause.³²Cf. Chapter 10, Note 284.; whether defect or defect, between defects of humans or of garments or of houses³³Lev. 13,14.. Words, that is the drinking of the suspected adulteress, breaking the neck of the calf, and the purification of the sufferer from skin disease³⁴While the suspected adulteress drinks water with which written words were obliterated (Num. 5:23) and the expiation of an unsolved murder case requires the priests to recite words (Deut. 21:7–8), the purification of the the sufferer from skin disease is a wordless ceremony. Rashi in the Babli explains that skin disease is punishment for calumniating. One could explain that the first step in the purification is a declaration by a priest that the skin disease was healed and his command to assemble the items necessary for purification (Lev. 14:3–4).. Quarrels, these are estimations, bans, and dedications³⁵Lev. 27; all of these need dedications by explicit declaration.. You shall get up, from the court, and rise, this is the ascent³⁶Climbing up all the way to Jerusalem..

MISHNAH: He does not write on a wooden plank, or on papyrus, or on διφθέρα¹⁵¹Greek “hide prepared for writing.” The traditional interpretation of the Mishnaic word is “rough parchment; incompletely tanned skin.”, only on a scroll, as it is said: “In a book¹⁴⁸Num. 5:23.”. He does not write with gum¹⁵²Latin commis, gummi; Greek κόμμι, τό “gum”. or vitriol nor with anything leaving a permanent impression except with ink; it is written “he shall wipe off”, writing that can be wiped off¹⁴⁶This is the commentary on Mishnah 5..