Talmud su Deuteronomio 17:8

HALAKHAH: “The following cannot drink or collect their ketubah: One who says, I am impure for you,” etc. Rebbi Joshia said, Ze‘ira told me in the name of the people of Jerusalem³⁹In the Babli (25a, Sanhedrin88a): Ze‘ira the Jerusalemite.: In three cases, if they want to forgive, they may forgive. These are: The suspect wife⁴⁰The Babli explains: The husband may repeal his declaration of jealousy; then there is no case. However, the Babli (25a) restricts this to the time before the wife had a secret rendez-vous whereas the Yerushalmi (Sanhedrin 8:6, fol. 26b) lets the husband rescind his action any time before the scroll was erased., the rebellious son⁴¹Described in Deut. 21:18–21; Sanhedrin Chapter 8., and the rebellious Elder⁴²Deut. 17:8–12. The Babli in the name of “the colleagues in the South” and the Yerushalmi Sanhedrin 8:6 in the name of R. Jehudah ben Bathyra of Nisibis disagree in this case since the authority of the Supreme Court has to be upheld., etc.

HALAKHAH: “Five kinds of blood are impure from a woman,” etc. Rav and Rebbi Joḥanan both say that there are four kinds of blood. The red one oxydizes and becomes black⁸⁷In the Babli, 19a, 20a, this is a statement of R. Ḥanina supported by a Tannaїtic statement. Samuel’s statement is ascribed there to Rami bar Abba, a student of Rav Huna.. Samuel said, black comes from all of them. From where that there are five kinds of blood impure by the Torah? Rebbi Joshua ben Levi said, “she uncovered the source of her bloods⁸⁸Lev. 20:18.,” “she shall be purified from the source of her bloods,⁸⁹Lev. 12:7.” “blood will be the excretion of her genitals.⁹⁰Lev. 15:19.This verse is not quoted in the Babli, 19a, since only four kinds of blood have to be established. Also, that verse is needed to establish the fact that a menstruating woman is impure; in the hermeneutics of the Babli it cannot be used to establish details of the rule. The other two verses mention the blood as a kind of side remark; they can be used to establish the details. The argument is that in both verses the plural is used; an indefinite plural always means 2 (cf. H. Guggenheimer, Logical Problems in Jewish Tradition; cf. Chapter 1, Note 83), and 2+2 = 4.” But “a woman whose excretion of blood flows”⁹¹Lev. 15:25. is also there! That only comes to her in the days of her excessive flow to turn her into a zavah⁹²The verse deals with a different subject, with blood that is not menstrual.. From where that there is impure and pure blood? Rebbi Ḥama ben Joseph in the name of Rebbi Hoshaiah⁹³Quoted in the Babli, 19a, in the names of the same authors.: It is written: “If something in the law is too difficult for you;” then it is not written “whether blood and blood” but “between blood and blood”⁹⁴Deut. 17:8., that shows that there is impure and pure blood⁹⁵That there are cases of impurity of blood which need a judicial determination..

MISHNAH: And he reads from the beginning of “These are the words²²⁸Deut. 1,1.” to Šema‘,Šema‘²²⁹Deut. 6:4–9., “And it shall be if you listen,²³⁰Deut. 11:13–21.” “tithing you shall tithe,²³¹Deut. 14:22–27.” “when you will have finished tithing,²³²Deut. 26:12–15.” blessings and curses²³³Deut. 28. [and the paragraph of the king]²³⁴Deut. 17:8–20., until he finishes the entire paragraph. The benedictions which the High Priest recites, the king recites, except that he substitutes “for the holidays of pilgrimage²³⁵The last paragraph of the middle benediction of the Amidah for holidays.” instead of “forgiving of sins”.