Tafsiran yang Mengutip untuk Bilangan 15:32

Most of tractate Shabbat goes into great detail as to what type of work is prohibited on Shabbat. There is not a lot of information about this in the Torah itself. Indeed the only four activities specifically prohibited in the Torah are plowing and reaping (Exodus 34:21), fire (Exodus 35:3) and gathering wood (Numbers 15:32). The paucity of verses and the volume of rabbinic halakhah led the rabbis to conclude that “the laws of Shabbat are like mountains hanging by a thread” (Hagigah 1:8). There is a little bit of information in the prophets about the observance of Shabbath, but this does not add up to much. However, from the literature that remains from the Second Temple period it seems that Jews were very stringent about the observance of the Sabbath. From Josephus and the books of the Maccabees we learn that some Jews did not even want to engage in battle on Shabbat, and rather than do so gave up their lives, until Mattathias taught them that engaging in battle to save one’s life was permitted. The Book of Jubilees, a rewritten version of Genesis popular among certain groups of Second Temple Jews is very stringent on Sabbath observance. So too were the groups that composed the Dead Sea scrolls. However, in this period the concept of prohibited “work” on the Sabbath was somewhat ill-defined. In contrast, the Rabbis define “work” in great detail. There are 39 categories of work, and anything that is considered to be prohibited from the Torah must fit somehow into one of these categories. These will not be listed until chapter 7, mishnah two. These are called “avot” or arch-categories of work. Anything derived from one of these arch-categories is either an arch-category in and of itself or is a “toldah”, a derivative. Anything that does not fit into one of these categories, and yet is still prohibited is considered to only be prohibited from “rabbinic law”—derabbanan— and not from “toraitic law”—deoraita. I should emphasize that a law’s being “derabbanan” does not necessarily make it less important. It only means that the rabbis could not somehow tie it into one of the 39 categories. These laws are also called “shvut” which means “rest”. The rabbis prohibited certain activities so that a person would be able to rest on Shabbat.

״מצא״ .כי ימצא בקרבך ist der gebräuchliche Ausdruck für eine die Funktion von Zeugen begründende Wahrnehmung (vergl. Schmot 22, 3 und Bamidbar 15, 32-33). Obgleich מצא auch ein beabsichtigtes, durch Suchen erlangtes Finden bezeichnet, so bedeutet es doch in der Regel ein unbeabsichtigtes Finden, und entspricht dies dem vollkommen objektiven Verhältnis, in welchem die Zeugen an das durch ihre Aussage zu konstatierende Faktum hinangetreten sind.

והוא לא היה וגו׳ AND HE WAS NOT [… IN THE CONGREGATION OF KORAH] — Because they intended to state בחטתו מת, that HE DIED IN HIS OWN SIN they felt compelled to say he had taken no part in the sin of those who murmured, nor had he been in the congregation of Korah who incited the people against the Holy One, blessed be He (cf. Sifrei Bamidbar 133:3, Bava Batra 118b), but he had died through his own sin only, and had not made others to sin with him (Sifrei Bamidbar 133:3). — As regards what this sin was, R. Akiba said that he was the man who gathered sticks on the Sabbath day (Numbers 15:32); R. Simeon said that he was one of those who presumed to disobey God’s command (Numbers 14:44) (Shabbat 96b).