Talmud su Deuteronomio 17:3

³¹This paragraph also appears in Qiddušin 1:7, Notes 612–623. The origin probably is here. Rebbi Eleazar said: The Pesaḥ of women is voluntary³²S. Liebermann has emphasized repeatedly that in the Yerushalmi רְשׁוּתmeans “meritorious act which is not obligatory.” The Babli disagrees in the name of R. Eliezer, 91a.
In the Babli and related texts, it is taken for granted that women present in Jerusalem on Passover eve are obligated to take part in the Passover meal, based on Ex. 12:4 which designates the participants as “persons”, not “men” (Mekhilta dR. Ismael, Pisḥa 3, Mekhilta dR. Simeon ben Yoḥai p. 10; cf. Mishnah 8:1,7 Tosephta 8:10; Babli 91a/b.) But it should be noted that missing the sacrificial meal is a deadly sin only for men (Num. 9:13); only men are required (and permitted) to make up the missed sacrifice on the 14th of Iyar (Num. 9:13; Tosephta 8:10).
The statement means that an unaffiliated female, living neither in her father’s nor a husband’s house, is not obligated to seek a group with which to celebrate Passover. It would be considered most inappropriate if a single woman would join a group of men unrelated to her. But since she is included in the circle of celebrants of Passover by biblical law, if she alone or a group of similarly situated women want to organize their own Pesaḥ and meal, they are authorized to do so.
Circumcised slaves are included in the group of Passover celebrants in Ex. 12:44. The owner of uncircumcised slaves is prohibited from bringing a Pesaḥ., but one pushes the Sabbath away for it³³Since women are biblically empowered to celebrate Passover, the rule also applies to groups of women.. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: The Passover sacrifice from women and slaves is voluntary; certainly one does push the Sabbath away for it. What is their mazzah? Rebbi Eleazar said, it is obligatory. Rebbi Zeˋira said, it is voluntary³⁴In Qiddušin: This is in dispute.. Rebbi Hila said, it is everybody’s {opinion}. A baraita supports the one and a baraita supports the other. A baraita supports Rebbi Zeˋira: Lettuce, mazzah and Pesaḥ are obligatory the first night; on all other days they are voluntary. A baraita supports Rebbi Hila: It was said: Do not eat leavened matter with it, for seven days you shall eat with it mazzot, the bread of deprivation³⁵Deut 17:3. Rules stated in the same verse must be of one and the same category.. Anybody under the prohibition of leavened matter is under the obligation to eat mazzah, and women, being under the prohibition of leavened matter, are under the obligation to eat mazzah³⁶In the Babli, 91b, this is a statement by R. Eleazar, probably the Tanna. In Sifry Deut. 130, its contrapositive is a statement of R. Simeon.. But did we not state: “For any positive commandment triggered by time, men are obligated but women are free”³⁷Mishnah Qiddušin 1:7.? Rebby Mana said, it is a powerful positive commandment since it is implied by a prohibition³⁸And therefore follow the rules of prohibitions, obligatory for women..

They [all] introduced [the same] thirteen alterations:¹⁶For a comparison of these variants with the Heb. text, cf. on Sof. I, 8. ‘God created in the beginning’; ‘I shall make a man in image and likeness’; ‘And He finished on the sixth [day] and rested on the seventh [day]’; ‘Male and female He created him’; ‘Come let Me go down’; ‘And Sarah laughed among her relatives, saying’; ‘For in their anger they slew oxen and in their self-will they digged up a stall’; ‘And Moses took his wife and his children and set them upon a carrier of men’; ‘Now the time that the children of Israel dwelt in the land of Canaan and in the land of Egypt was four hundred and thirty years’; ‘I have not taken one desirable thing from them’; ‘And the [beast] with small legs’; ‘Which the Lord thy God hath allotted unto all the peoples to give light under the whole heaven’; ‘And they offer sacrifices to the sun or the moon or any of the host of heaven which I commanded should not be served’.

It also happened that King Ptolemy assembled seventy-two elders and placed them in seventy-two [separate] rooms without telling them the reason for which he had assembled them. He then went to each one of them and said to him,¹⁷lit. ‘to them’. ‘Write for me [a translation of] the Torah of Moses your master’. The Omnipresent inspired them¹⁸lit. ‘put counsel in the heart of each one of them’. and the mind of all of them was identical, so that each on his own¹⁹So GRA. wrote the [same translation of the] Torah, introducing [the same] thirteen alterations²⁰Deviations from the traditional text. In the extant Versions of the Septuagint only some of these are found. as follows: ‘God created in the beginning’.²¹Instead of In the beginning God created (Gen. 1, 1) the Heb. of which might be misinterpreted to mean that a power named ‘Bereshith’ (in the beginning) created God. ‘And God said I shall make a man in image and likeness.’²²The Heb. text reads: Let us make man in our image, after our likeness (Gen. 1, 26). The plural us and our might erroneously suggest a plurality of deities. ‘And He finished on the sixth [day] and rested on the seventh [day].’²³For the Heb.: And He finished on the seventh day (Gen. 2, 2) which could be understood to imply that God did some work on the seventh day. ‘Male and female He created him.’²⁴Instead of created them (ibid. V, 2) from which it might be inferred that man and woman were, from the first, two separate beings, contrary to ibid. II, 21. ‘Come let Me go down and there confound their language.’²⁵Instead of let us go down (ibid. XI, 7). ‘And Sarah laughed among her relatives,²⁶i.e. she laughed in the presence of people and therefore incurred censure (ibid. XVIII, 12). The Heb. means ‘within herself’ as Abraham had done when he laughed … in his heart (ibid. XVII, 17) and had not been rebuked. saying.’ ‘For in their anger they slew oxen²⁷So GRA, H and M. V incorrectly ‘a man’. and in their self-will they digged up a stall.’²⁸Changing men (ibid. XLIX, 6) to ‘oxen’ and oxen to ‘stall’ in order to remove the stigma of murder from Jacob’s sons. ‘And Moses took his wife and his children and set them upon a carrier²⁹So M. V and H read ‘carriers of men’. of men.’³⁰i.e. an animal conformable with the dignity of Moses, instead of ass (Ex. 4, 20). ‘Now the time that the children of Israel dwelt in Egypt and in the land of Canaan and in other lands³¹So M. V omits ‘and in other lands’. [The reading of the Septuagint is ‘in the land of Canaan and in the land of Egypt’.] was four hundred and thirty years.’³²Instead of the Heb. which omits ‘in the land of Canaan and in other lands’ (Ex. 12, 40), and implies that all the 430 years were spent in Egypt when, in fact, they could not have dwelt there more than 210 years (cf. Rashi to Meg. 9a). ‘And he sent the elect of the children of Israel.’³³So GRA and Meg. 9a but omitted in V. ‘Elect’ is substituted for young men (ibid. XXIV, 5), the former being regarded as more suitable persons for the service. ‘And upon the elect of the children of Israel He laid not His hand.’³⁴Here also ‘elect’ was substituted for the Heb. for nobles (ibid. 11). The alteration was not essential, but ‘elect’ which was mentioned earlier was preferred. It should be noted that in the total of thirteen alterations, this and the preceding are counted as one. ‘I have not taken one desirable thing³⁵A ‘desirable thing’ [which occurs in the Septuagint] for the Heb. ass (Num. 16, 15) to avoid the suggestion that Moses did not take an ass but more precious objects. from them.’ ‘The [beast] with small legs.’³⁶Instead of the Heb. for the hare (Lev. 11, 6) which is arnebeth, so as not to give offence to Ptolemy the name of whose queen was Arnebeth. ‘Which the Lord thy God hath allotted to give light unto all the peoples under the whole heaven.’³⁷The insertion ‘to give light’ (Deut. 4, 19) removes the possible misunderstanding that the heavenly bodies enumerated in the verse were intended by God to be objects of worship. ‘Which I commanded should not be served.’³⁸Deut. 17, 3 reads which I have commanded not. This might be taken to mean that God did not desire their existence and their creation was consequently due to a power beyond His control. It should be noted that the last two alterations are regarded as one in the enumeration because both deal with heavenly bodies as objects of worship.