Talmud su Deuteronomio 20:6

HALAKHAH: Rebbi Ḥiyya stated⁶⁹The Babylonian parallel, used in the common Haggadah, is in Mekhilta dR. Ismael, Bo, Pisqa 18. There the answers to the wise and stupid children are switched. “The Torah spoke about Four Children, a wise child, a wicked child, a stupid child, and a child who does not know how to ask. What does the wise child say? What are the testimonials, the ordinances, and the laws, that the Eternal, our God, commanded us⁷⁰Deut. 6:20. The text of R. Ḥiyya and the Mekhilta is that underlying the LXX; the masoretic text has the child asking, what are the testimonials, … commanded you. This is a natural formulation for a child born later, asking a member of the generation which first received the Torah. The formulation of the Yerushalmi/Mekhilta was common in all Haggadot until corrected by pedantic editors who copied the masoretic text, disregarding talmudic tradition in Biblical quotes.
Following Nahmanides, the “testimonials” are obligations in remembrance of His miracles, the “ordinances” are those commandments for which no reason is hinted at in the Torah, and the “laws” are the legal instructions to the court.? Also you shall tell him, with a strong hand did the Eternal lead us out of Egypt, the house of slaves⁷¹Ex. 13:14, the biblical answer to the question of the stupid child. The answer addresses the reason why one is obligated to follow the rules of Jewish worship, which is much more expensive than gentile rites.. What does the wicked son say? What does this service mean to you⁷²Ex. 12:26.? What is this exertion which you impose on us every (moment) [year]? Since he excluded himself from the community, also you shall tell him, because of this did the Eternal do for me when I left Egypt⁷³Ex. 13:8.. For me, He did it, for that man He did not do it. If that man had been in Egypt, he would not have been worthy ever to be redeemed. What does the stupid child say? What is this⁷⁴Ex. 13:14. The question is not about Passover but about the obligation of sacrificing the firstlings of the flock. In order that the child should understand the answer given to the wise child, he first has to learn by rote all the rules, up to the last Mishnah dealing with the rules of the Passover celebration.? Tell him the rules of Passover, that one may not follow the Pesaḥἐπὶ κῶμον⁷⁵A (frequently drunken) revelry, characteristic of Greek celebrations and most objectionable to Jews.. What means ἐπὶ κῶμον? That one not leave one company and join another company. With the child who does not know how to ask⁷⁶The child who does not know how to ask is alluded to in Ex. 13:8, you must tell your child on that day as follows: …, without a question preceding., you have to begin and initiate with him.” Rebbi Yose said, that is what the Mishnah says, “if the son does not know how to ask, his father instructs him.”

MISHNAH: “And who is the man who planted a vineyard and did not redeem it,¹⁵²Deut. 20:6. The fruit of a newly planted vineyard or orchard cannot be used unless it was redeemed in his fourth year, Lev. 19:23–24.” etc. Not only one who planted a vineyard but also one who planted five fruit trees¹⁵³An orchard, whose rules of redemption are identical to those of a vineyard; cf. Ma‘aser Šeni 5:4., even from five different kinds. Not only one who planted but also one who sank¹⁵⁴He produces a new tree by covering a branch of an existing tree with earth; cf. Kilaim 7:1, Note 1. or grafted, also one who buys, or inherits, or who received as a gift.

I could think that somebody who redeems a vineyard outside the Land would return, the verse says¹⁷⁰Deut. 20:6.: “And he did not redeem it”. In case one is commanded to redeem it¹⁷¹In Lev. 19:23, the duty of redemption is clearly restricted to the Promised Land.; this excludes where there is no commandment to redeem. It was stated¹⁷²Also quoted in the Babli, 43b. R. Eliezer ben Jacob rejects the extension of the exemption from combat duty given in the Mishnah.: Rebbi Eliezer ben Jacob says, one only understands “vineyard”. And similarly, one only understands “planted”. It was stated: “And he did not redeem it¹⁷⁰Deut. 20:6.”, that excludes him who sinks or grafts. Rebbi Joḥanan said, this follows Rebbi Eliezer ben Jacob. Rav Ḥisda said, this is everybody’s opinion if he grafted fruits of sin¹⁷³Since reciting a benediction over any forbidden fruit is blasphemy (Ḥallah 1:9, 58a line 53; Babli Baba qama 94a), it is obvious that since an orchard of kilaim cannot be redeemed, the person who planted it cannot be exempted.. Where do we hold?¹⁷⁴What kind of grafting entitles a man to leave the war zone following the Mishnah but not R. Eliezer ben Jacob? If he grafted a fruit tree on another fruit tree of a different kind; these are fruits of sin¹⁷⁵These are unquestionably forbidden kilaim.. But if he grafted a fruit tree on a futile tree, as if it were its own kind, he is planting anew¹⁷⁶The stump of the futile tree is simply considered as earth; according to everybody grafting on such a stem is the same as planting in the earth.. But we hold if he grafted a black fig tree on a white one¹⁷⁷This is permitted; the owner returns following the Mishnah but not R. Eliezer ben Jacob. A “black” fig is a purple one; a “white” fig is green..