Tosefta untuk Ulangan 17:8

[If] a beit din ruled at the conclusion of the Sabbath [that the sun had set, thus permitting labor], and then later the sun was seen shining [as may occur, e.g., on a cloudy day], this is not an erroneous ruling but merely a mistake (Yeb. 92a:2). [If] a beit din ruled to uproot an entire principle, [such as if] they said, "There is no blood (i.e., laws concerning the blood of a sacrificial animal) in the Torah," "There is no fat (i.e., laws concerning the fats of a sacrificial animal) in the Torah," "There is no piggul (Lev. 7:18) in the Torah," behold, they are exempt (Hor. 1:3). [If] they ruled to nullify part and uphold part, behold, they are liable. How so? [If] they said, "There is blood [in the Torah] but there is no obligation, except as to the blood of a peace offering." [Or if they said,] "There is fat in the Torah but there is no obligation except as to the blood of a peach offering." [Or if they said,] "There is piggul in the Torah but there is no obligation except as to piggul of a peace offering." Behold, [in these cases,] they are liable, as it is said elsewhere (Deut. 17:8, see below), "matter." What does "matter" mean? As is said elsewhere (see Midrash Tehillim 105:1), of part of it, but not all of it. You say, a "matter" is part of it, but not all of it, or is it only all of it? The Torah teaches (Deut. 17:8), "[When any matter is too baffling for you, in justice,] between blood and blood," and not "all the blood" -- "between judgment and judgment," and not "every judgment" -- "between plague and plague," and not "every plague" -- thus, there is no need to say [in accordance] with the first version, but rather [in accordance] with the last version. [Just] as it says here, "matter," and it says elsewhere, "matter," what is "matter," so too it says elsewhere "part of it," but not "all of it." Rabbi Shimon ben Eliezer says in the name of Rabbi Meir, "If six sinned and they are the majority, or seven, even if they are not the majority, behold, they are liable."

[With respect to the portion read by the king,] he reads from the beginning [of Deuteronomy], "These are the words..." (Deut. 1:1) until [the passages beginning with] "Shema" (Deut. 6:4), "And it will come to pass if you listen" (Deut. 11:13), "Tithings you shall tithe" (Deut. 14:22), [and] "When you have finished tithing" (Deut. 26:12). Rebbi says, he did not need to begin from the beginning of the book, rather, "Shema," "And it will come to pass if you listen," "Tithings you shall tithe," "When you have finished tithing," and the parashah of the king until its conclusion (Deut. 17:8-20). And the expositors expounded upon it [midrashically], and continued until the end [of the parashah]." "For the Lord your God is the one who goes out with you" (Deut. 20:4) -- that is the name that was given in the Ark, as it is said (Num. 31:6), "And Moses sent them out, a thousand per tribe, to wage war, them and Pinchas [son of Elazar the Priest of the army, and holy vessels and trumpets for sounding the blasts in his hand.]" It says that Pinchas was anointed for the war, and "the holy vessels" -- this is the Ark, as it says (Num. 4:20), "And they shall not see the covering [of the Holy, or they will die.]" And there are those who say that these are the priestly garments, as it is said (Ex. 29:29), "And the holy garments [that are Aaron's shall be for his sons after him]." Rabbi Yehuda ben Lakish says, there were two Arks: one that went out with them to war, and one one that remained with them in the camp. This that went out with them to war had in it the Torah scroll, as it is said (Num. 10:33), "And the Ark of the Covenant of God journeyed before them, etc." And this that remained with them in the camp, this is what had the broken tablets in it, as it is said (Num. 14:44), "And the Ark of the Covenant of God and Moses did not depart from the camp."