תלמוד על דברים 5:9

HALAKHAH: “The worshipper of strange worship,” etc. From where warning about strange worship? Do not worship them²⁴⁷Ex. 20:5, Deut. 5:9 the Second Commandment.. Extirpation from where? He blasphemed the Eternal and will be extirpated²⁴⁸Num. 15:30. The verse describes any person who sins intentionally as a blasphemer. The verse decrees extirpation as punishment for any willful deed for which a sacrifice would be required if done inadvertently, in case it cannot be prosecuted in court for lack of witnesses.
The traditional interpretation of the purification sacrifices prescribed in Num. 15:22–29, which differ from those prescribed under similar headings in Lev. 4:1–5:14, assigns the sacrifices prescribed in Num. exclusively to sins of idolatry; those of Lev. to the atonement of all other transgressions (Sifry Num. 111–112). Therefore, the following verse 15:30 can also be interpreted as specifically referring to idolatry.. But is there not written “blasphemed”? As one would say to another, you scraped out the entire pot²⁴⁹It seems that in Galilean dialect גדּף جدف “to blaspheme” was pronounced like גדף جذف “to fly quickly” and this in turn sounded like גרף جرف “to scoop out with a shovel, to scratch out completely.” The parallel in the Babli, Keritut 7b, formulates גִּירַפְתָּ הַקְּעָרָה “you scratched out the pot” and Rashi comments: ד can be replaced by ר. and did not leave anything; a parable which Rebbi Simeon ben Eleazar formulated: Two people were sitting with a pot of porridge between them. One of them stretched out his hand, scraped out the entire pot, and did not leave anything in it. So both the blasphemer and the worshipper of strange worship do not leave any commandment as residue²⁵⁰Obeying a Divine command after blaspheming or worshipping a strange deity is an empty gesture, devoid of all value.. From where the punishment? You shall lead out that man, or that woman, who did this deed to your gates, etc., up to and stone them with stones until they die²⁵¹Deut. 17:5..

Do not worship them²⁴⁷Ex. 20:5, Deut. 5:9 the Second Commandment.. Should I say, not unless he worshipped every single strange worship in the world? The verse says, do not prostrate yourself before them²⁴⁷Ex. 20:5, Deut. 5:9 the Second Commandment.. ²⁵²The argument is hinted at in the Babli, 60b. Prostration was included²⁵³Even though in the verse prostrating is mentioned before worshipping, it clearly is an act of worship and on purely logical grounds would not have to be mentioned separately.; why is it mentioned separately? To tie to it: Prostration is special in that it is the act of a single person and is punishable separately, so I am adding any single act that one is liable for separately. Even though Rebbi Simeon ben Eleazar said²⁵⁴Halakhah 13, 25c l. 18, the entire argument is attributed to R. Jehudah ben Tanhum., if one sacrificed, and burned incense, and poured a libation in one forgetting²⁵⁵If he was oblivious to the fact that worshipping other gods was forbidden, he only has to bring one purification sacrifice. he is liable only for one; he agrees that if one worshipped it in its proper worship which is identical with the worship of Heaven like prostrating, he is liable for each single action²⁵⁶Applying any forms of worship of Heaven to any other purpose is sinful. Therefore, using it for pagan worship is not the same as accepting pagan rites of other forms.. As Rebbi Samuel said in the name of Rebbi Zeˋira: They should not continue to offer their sacrifices to spirits.²⁵⁷Lev. 17:7. They said to him, turn and refer it to sacrifices²⁵⁸The paragraph forbids any sacrificial act outside the holy precinct. It is not applicable to the question at hand..

Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: Do not worship them²⁴⁷Ex. 20:5, Deut. 5:9 the Second Commandment., a principle. Do not prostrate yourself before them²⁴⁷Ex. 20:5, Deut. 5:9 the Second Commandment., a detail. For you shall not prostrate yourself before another god²⁶¹Ex. 34:14.; He again stated the principle. Principle, detail, and principle: is nothing covered but the detail²⁶²Since in the Ten Commandments prostrating is mentioned before worshipping, the order really should be detail, principle, principle. Also, in our text of the Introduction to Sifra, “principle, detail, principle has to be judged in light of the detail,” adding anything similar to detail. The passage supports the thesis of Menahem Cahana [קוים לתולדות התפתחותה ספר זיכרון ,של מידת כלל ופרט בתקופת התנאים לתרצה ליפשיץ, Jerusalem 2005, pp. 173–216] that only the list of hermeneutical rules is original but the detailed interpretation of the rules is Babylonian (following R. Aqiba), never accepted in the Yerushalmi. The latter does not differentiate between כְּלָל וּפְרָט,פְּרָט וּכְלָל,כְּלָל וּפְרָט וּכְלָל, and in all cases reduces the validity of the principle to the case of the detail. The question naturally deserves no answer since it is not כְּלָל וּפְרָט וּכְלָל but פְּרָט וּכְלָל וּכְלָל, which is not the subject of any hermeneutical rule.? Rebbi Abun bar Cahana asked before Rebbi Hila: Do not do such²⁶⁰Deut. 12:4. The paragraph deals with the destruction of places of pagan worship. It is interpreted to mean that anything similar to Temple worship, even if executed in an unacceptable way, is forbidden as pagan worship. Sifry Deut. 81 follows the Yerushalmi: “Anything which cannot be sacrificed in the Temple but somebody sacrificed it as foreign worship, if its kind might be sacrificed to God he is guilty; otherwise he cannot be prosecuted.”, a principle. One who sacrifices to gods shall be banned²⁶³Ex. 22:19., a detail. Only for the Eternal alone²⁶³Ex. 22:19., He again stated the principle. Principle, detail, and principle; is not everything included²⁶⁴This statement is not found elsewhere in talmudic texts. But in R. Aqiba’s system of additions (רֵבּוּי) and subtractions (מְעוּט), addition + subtraction + addition implies that almost everything corresponding to the broad description of the additions is included (Tosephta Ševu`ot 1:7, Babli Nazir35b).? Does it not add one who embraces and one who kisses²⁶⁸Ex. 32:8, speaking of the Golden Calf.? He told him, why is prostrating mentioned? Not to infer from it that it is an action? He who embraces and he who (prostrates himself)²⁶⁶It is clear that one has to read ומנשק “and kisses” instead of ומשתחוה “and prostrates himself”. Embracing and kissing are not acts of worship. do not exemplify actions.