Rujukan Talmud untuk Yosua 4:19: Jerusalem Talmud Nazir, Jerusalem Talmud Sotah, Jerusalem Talmud Pesachim & Kiddushin

⁶⁴The parallel text is in Pesaḥim 8:8 (36b, 1. 55ff.) It belongs there and has no direct connections with the topics discussed here. A parallel discussion is in the Babli, Yebamot 71b. Rebbi Joḥanan in the name of Rebbi Benaiah: One sprinkles on an uncircumcised Jew⁶⁵The person impure by the impurity of the dead has to be sprinkled with water containing ashes of the Red Cow on the third and the seventh day of his impurity (Num. 19). The uncircumcised is barred from the Passover sacrifice (Ex. 12:48). It is asserted that the uncircumcised can purify himself from the impurity and, being circumcised later, participate in the Passover celebration., for we find that our forefathers in the desert⁶⁶Not in the desert, but after crossing the Jordan on the 10^th of Nisan (Jos. 4:19). They were then circumcised (Jos. 5:2–8) and celebrated Passover on the 14^th (Jos. 5:10). received sprinkling when uncircumcised. Rav Ḥisda said, following him who said that they circumcised on the eleventh⁶⁷If they were circumcised on the 11^th they had to be sprinkled on the 10^th, when they still were uncircumcised, in order to become pure on the 14^th.. But for him who said that they circumcised on the tenth, they did not count sprinkling when uncircumcised. Rebbi Abin said, did they not have to count for sprinkling when uncircumcised in any case⁶⁸Rav Ḥisda’s argument has to be rejected since if sprinkling on an uncircumcised person is ineffective, the underlying counting (of the third, seventh days) also must be ineffective. But for the Passover on the 14^th, the counting had to start on the 7^th, when according to the biblical text everybody (except Joshua, Caleb, and possibly Levites and/or Priests) were uncircumcised. He will hold that the first Passover in Canaan was held in impurity. This argument, represented in the Babli, loc.cit., by Mar Zuṭra, there is rejected by Rav Ashi.? Rebbi Eleazar in the name of Rebbi Ḥanina: It happened that an uncircumcised Cohen was sprinkled⁶⁹In Pesaḥim: “he sprinkled” (active verb form). and the sprinklings were declared valid. It was stated: Rebbi Eliezer ben Jacob says, there were soldiers⁷⁰Greek στρατιώτης. and gate keepers in Jerusalem who immersed themselves and ate their Passover sacrifices in the evening⁷¹They were Gentiles who converted to Judaism, were circumcised on the 14th of Nisan, immersed themselves in a miqweh and participated in Passover, not needing cleansing by sprinkling following the House of Shammai (Mishnah Pesaḥim 8:8)..

HALAKHAH: ⁶⁶Parallel texts in Babli 33b, Tosephta Chapter 8, Sifry Deut. 56.“⁶²Deut. 11:30: “They are on the other side of the Jordan, westward, on the road to sunset, in the Land of the Canaanite who dwells in the prairie, opposite Gilgal, near the terebinths of guidance.” They are on the other side of the Jordan,” away from the Jordan. “Far away⁶⁷Rashi, Commentary to Soṭa 33b, attributes this meaning of אחרי to Gen. rabba. If one accepts the usual meaning “westward” (adopted by Rashi in his Commentary to Deut.), one would have to read “sunset” in the opinion of R. Jehudah and “sunrise” in that of R. Eleazar, as suggested by L. Finkelstein, Sifry Deut., pp. 123–124. from the road towards the sun’s coming”, the place from where the sun shines. “In the Land of the Canaanite who dwells in the prairie, opposite Gilgal, near the terebinths of guidance.” That refers to Mount Gerizim and Mount Ebal among the Samaritans, the words of Rebbi Jehudah. Rebbi Eleazar⁶⁸Only in Sifry Deut. the reading is: R. Eliezer. That reading is very unlikely since R. Ilaï, R. Jehudah’s father, was R. Eliezer’s student. (The one reading “R. Eleazar” quoted by Finkelstein in his apparatus comes from a secondary source not necessarily dependent upon Sifry.) said, this does not refer to Mount Gerizim and Mount Ebal of the Samaritans. “They are on the other side of the Jordan,” by the Jordan. “To the West, on the road to sunset,” a place where the sun goes down. “In the Land of the Canaanite,” but there is the Ḥiwwite⁶⁹In Sichem, Gen. 34:2.. “Who dwells in the prairie,” but there it is in the mountains. “Opposite Gilgal,” Gilgal is nowhere there⁷⁰East of Jericho, Jos. 4:19.. “Near the terebinths of guidance.” The terebinths of guidance are not there⁷¹Here one speaks of a grove, in the verse referring to Abraham of a single tree.. How does Rebbi Eleazar uphold “Mount Gerizim and Mount Ebal”? They made two elevations and called them Mount Gerizim and Mount Ebal. In the opinion of Rebbi Jehudah, they walked 120 mil on that day⁷²The distance from Jericho to Sichem is estimated at 60 mil (in the Babli, 36a, and one Tosephta source, “more than 60 mil”). In R. Jehudah’s opinion they crossed the Jordan, put up the stones, walked to Sichem, completed the ceremony, and walked back, all in one day. This contradicts Jos. 8:30–35.. In the opinion of Rebbi Eleazar, they did not move at all.

Rebbi Joḥanan in the name of Rebbi Benaiah: One sprinkles on an uncircumcised Jew¹⁵⁷The position of the House of Hillel in the Mishnah is rejected. It is asserted that the uncircumcised can purify himself from the impurity and, being circumcised later, participate in the Pesaḥ celebration as asserted by the House of Shammai., for we find that our forefathers in the desert¹⁵⁸Not in the desert, but after crossing the Jordan on the 10^th of Nisan (Jos. 4:19). They were then circumcised (Jos. 5:2–8) and celebrated the Pesaḥ on the 14^th (Jos. 5:10). received sprinkling when uncircumcised. Rav Ḥisda said, following him who said that they circumcised on the eleventh¹⁵⁹If they were circumcised on the 11^th they had to be sprinkled on the 10^th, when they still were uncircumcised, in order to become pure on the 14^th.. But for him who said that they circumcised on the tenth, they did not count sprinkling when uncircumcised. Rebbi Abun said, did they not have to count for sprinkling when uncircumcised in any case¹⁶⁰Rav Ḥisda’s argument has to be rejected since if sprinkling on an uncircumcised person is ineffective, the underlying counting (of the third, seventh days) also must be ineffective. But for the Pesaḥ on the 14th, the counting had to start on the 7th, when according to the biblical text everybody (except Joshua, Caleb, and possibly Levites and/or Priests) were uncircumcised. He will hold that the first Passover in Canaan was held in impurity. This argument, represented in the Babli, loc. cit., by Mar Zuṭra, there is rejected by Rav Ashi.? Rebbi Eleazar in the name of Rebbi Ḥanina: It happened that an uncircumcised Cohen sprinkled¹⁶¹In Nazir: “he was sprinkled” (passive voice). and the sprinklings were declared valid. It was stated so: Rebbi Eliezer ben Jacob says, there were soldiers¹⁶²Greek στρατιώτης, ὁ. and gate keepers in Jerusalem who immersed themselves and ate their Pesaḥ in the evening¹⁶³They were Gentiles who converted to Judaism, were circumcised, immersed themselves in a miqweh on the 14th of Nisan, and participated in Passover, not needing cleansing by sprinkling following the House of Shammai.