Bagian Terkait Ulangan 31:12

⁷The same text is in Soṭah3:4 (Notes 107–109, ס); Avot dR. Nathan A Chap. 18. As it was stated: It happened that Rebbi Joḥanan ben Beroqa and Rebbi Eleazar Ḥasma were walking from Jabneh to Lydda when they were visiting Rebbi Joshua in Beqi`in⁸An unidentified place. It cannot be the place of the same name in Galilee.. He asked them, what was new today in the House of Study? They said to him, we all are your students and drink from your waters. He said to them, even so, it is impossible that there not be a new idea every day in the House of Study. Who stayed there over the Sabbath? They said to him, Rebbi Eleazar ben Azariah. And what was his text? Assemble the people, men, women, and toddlers. He started by saying, since men come to learn and women to listen, why do the toddlers come? It must be to give a reward to those who bring them. He said to them, a generation is not orphaned which counts Rebbi Eleazar ben Azariah among them.

“The child.” Rebbi Jeremiah and Rebbi Ayvo bar Naggari were sitting. They said, we have stated: Who is a child? Any who cannot ride on his father’s shoulder.” And can a child hear and can a child speak²⁵While a child can hear and speak, it usually will not understand (meant here by “hear”) and it cannot teach (understood by “speak”).? They turned around and said, all your males²⁶Ex. 23:17, Deut. 16:16, description of who is required to appear in the Temple on a festival of pilgrimage. Babli 4a; Mekhilta dR. Ismael Mišpatim Chap. 20 (ed. Horovitz-Rabin p. 333)., to include the child. Or should we say, to include the deaf-mute? So they should hear and learn¹To fulfill the biblical commandment to “be seen” before God on the occasion of the three festivals of pilgrimage which are called either steps (Ex. 23:17, Deut. 16:16) or walking occasions (Ex. 23:14, 34:23). The cases exempted from this biblical duty are defined in the Halakhah., to exclude (the child) [the deaf-mute. Or should we say, so they should hear and learn, to exclude the child?]²⁷Corrector’s addition, unnecessary. Rebbi Yose said, since one verse excludes and one verse includes, I am including the child who will be able to come in the future, and excluding the deaf-mute who will not be able to come in the future. Samuel bar Abba asked before Rebbi Ze`ira: May a deaf-mute child be liable²⁸According to the Babli, 6a, this question refers to a deaf-mute child whom the experts give a chance of recovering hearing and/or speech.? He said to him, come and see; the permanent dweller (in Heaven) [on earth]²⁹The corrector’s change introduces the Babli’s idiom; it should be deleted. The expression means that one was seeking proof in extraneous sources when the answer is readily available intrinsically. and the traveller in the highest Heaven? Since an adult deaf-mute is not liable, a child deaf-mute not a fortiori? Rebbi Jeremiah said, it would have been logical that a child who is no deaf-mute should be not liable³⁰In this discussion, it should be pointed out that the child is never liable, and cannot be liable before becoming an adult. The question is whether the parent is liable to bring the child to the Temple.. It is the decision of the verse, all your males, to include the child. I would say, but a (child) [adult]³¹Corrector’s change, misunderstanding the text, to be deleted. The scribe’s text also implies that there should be no distinction made between the minor and the adult deaf-mute. deaf-mute should be liable, not to split the practice of males. Therefore what Rebbi Yose said is necessary: since one verse excludes and one verse includes, I am including the child who will be able to come in the future, and excluding the deaf-mute who will not be able to come in the future.