Talmud su Deuteronomio 21:13

HALAKHAH: “An unspecified nezirut is for thirty days,” etc. Bar Qappara said “ιʼεʼιʼεʼ” is thirty⁹³Num. 6:5: “Until the fulfillment of the days he shall be holy”. Since the verse mentions “the fulfillment of the days”, it must refer to a fixed number; but none is indicated. The number is found by interpreting “he shall be” יהיה in the Alexandrian numbering system using letters as numbers. Since י (ι) = 10, ה (ε) = 5, the sum is 2∙10+2∙5 = 30. (In the Babli, 5a and Sanhedrin 22b, this is attributed to Rav Mattanah; in Sifry Deut. 25 it is a gloss.). Rebbi Samuel bar Rav Naḥman in the name of Rebbi Jonathan: Corresponding to the 29 times that in the Chapter about the nazir in the Torah is written “vow, nazir, to vow as nazir”⁹⁴In Chapter 6, 6 times in v. 21, 4 times in v. 2, 3 each in vv. 5,12,16, 2 each in vv. 13,19, and once in vv. 3,4,6,8,9,20. In the Babli, 5a, this passage is attributed to bar Pada.. Are they not 30⁹⁵If one counts the related word נֶזֶר in v. 7.? Rebbi Yose ben Rebbi Abun said, one has to be removed for its definition⁹⁶Before rules of the nazir can be explained, the notion of nazir has to be defined.. In the opinion of Bar Qappara, if he shaved on the 30th day, he did not fulfill his obligation. In the opinion of Rebbi Joḥanan⁹⁷This should read: “R. Jonathan” since it refers to the statement of R. Samuel bar Nahman. (However, in the Babli, Sanhedrin 22b, R. Samuel bar Naḥman reports a similar statement in the name of R. Joḥanan.), if he shaved on the 30th day, he fulfilled his obligation⁹⁸Since the obligation is 29 days, the 30th day automatically is the day of celebration.. Some want to understand it from here: “To let his head’s hair grow wildly.⁹⁹Num. 6:5.” How much is a hair growth¹⁰⁰The scribe wrote first: “How much is wild hair?” This might be the better reading.? 30 days. Some want to understand it from here: “She shall cry for her father and her mother the days of a month¹⁰¹Deut. 21:13. The argument is based on the doctrine of uniqueness of lexemes, viz., that a word used in the Torah has one and only one meaning: A meaning established in one place can be transferred to any other. Cf. Berakhot 1:1, Note 70..” Since “days” mentioned there are 30, so also “days” mentioned here. Some want to understand it from here: ¹⁰²Num. 6:12.“The prior days shall fall, for his nezirut is impure.” The days which became permitted, which Moses and his court had permitted¹⁰³Moses had forbidden Aaron and his sons to let their hair grow in mourning for Nadab and Abihu (Lev. 10:6), which otherwise they would have done for the customary period of 30 days (cf. Num. 20:29, Deut. 34:8)., and that is no less than 30 days. Some want to understand it from here: “Until the days are fulfilled⁹⁹Num. 6:5.”. How much are full days¹⁰⁴From one full moon to the next.? 30 days. Then if he shaved on the 30th day, he did not fulfill his obligation! Rebbi Isaac bar Eleazar said, “days” are written defectively יָמִם, with a letter י missing¹⁰⁵Therefore, there can be a day missing in the count, as there may be only 29 days from one full moon to the next..

Rebbi Joḥanan sent to the rabbis there⁸⁴Babylonia.: Two things you say in the name of Rav which are not so. You say in the name of Rav that only the first copulation with the beautiful woman⁸⁵The female prisoner of war whom her captor desires, Deut. 21:10–14. The Babli Qiddušin 21b (Tosaphot 22a s. v. שלא) seems to permit a first copulation before the woman undergoes formal conversion even for a Cohen to whom the convert will be forbidden. is permitted. But I am saying, the first or the later copulations are permitted only after all ceremonies; after that you may come to her and copulate with her⁸⁶Deut. 21:13, after full conversion. The Babli (Qiddušin 68a) reads the verse as: after that you may copulate with her as her husband, meaning that valid marriage is possible only after conversion., after all ceremonies.

How is it with a woman of ‘goodly form’? [It is stated,] And thou hast a desire unto her, and wouldest take her to thee to wife; then thou shalt bring her home to thy house; and she shall shave her head, and pare her nails.³⁰Deut. 21, 11f; cf. Yeb. 48a (Sonc. ed., p. 316). [This means that] she shall shave her head and cut her nails, so the view of R. Eliezer;³¹The text is so corrected by GRA and H in accordance with Yeb. loc. cit. The Heb. verb, the meaning of which is disputed, is lit. ‘do’. R. ‘Aḳiba [takes the meaning to be,] she lets the hair of her head grow long and lets her nails grow. R. Eliezer said: An act is mentioned in respect of the head³²She shall shave her head. and an act is mentioned in respect of her nails;³³And ‘do’ her nails. as the former signifies removal of the hair so the latter signifies removal of the nails. R. ‘Aḳiba said: An act is mentioned in respect of the head and an act is mentioned in respect of the nails; as disfigurement is the purpose of the former so is disfigurement the purpose of the latter. There is a support for R. Eliezer [in the verse], And Mephibosheth the son of Saul came down to meet the king; and he had neither dressed his feet, nor trimmed his beard.³⁴2 Sam. 19, 25, where the word for trimmed is lit. ‘done’. There is a support for R. ‘Aḳiba [in the verse], Till his hair was grown like eagles’ feathers, and his nails like birds’ claws.³⁵Dan. 4, 30. The ‘support’ is here not the usage of the verb but the idea that letting the nails grow is a disfigurement.
And she shall put the raiment of her captivity from off her.³⁶Deut. 21, 13, i.e. waits before he may marry her. If she wore white garments and they were comely for her, black garments and they were comely for her,³⁷H reads: ‘If she wore beautiful garments she is clothed in black garments; if she had on … taken away from her to make her look ugly’. bracelets, nose-rings or rings, they are taken away from her so that she should sit and appear in her disfigurement. And she shall remain in thy house:³⁸Deut. ibid. so that while she remains in his house he enters and sees her in her disfigurement. And bewail her father and her mother:³⁹ibid. this means her actual father and mother, in the view of R. Eliezer; but R. ‘Aḳiba explains that her father and her mother refers to the idols [which she worshipped], as it is stated, Who say to a stock: ‘Thou art my father’, and to a stone: ‘Thou hast brought us forth’.⁴⁰Jer. 2, 27.
A month of days⁴¹Deut, ibid., E.V. a full month. The translation follows the emended text of GRA.—i.e. thirty days. R. Simeon b. Eleazar said: [It means] three months, as it is stated, And bewail her father and her mother a month, i.e. one month, of days signifies [with the former] two months, and after that [is added in the text] to include the third month, [the purpose being] that the holy seed shall not be mingled with that of other peoples. When does this apply? Only if she does not wish to become a proselyte; but if she is willing to become a proselyte, he has her immersed [in the ritual bath] and emancipates her, and is permitted to marry her forthwith. R. Simeon b. Eleazar said: Even if she is not willing⁴²Added by GRA. at first, he has her immersed as a handmaid, emancipates her and may marry her forthwith. Why all this [procedure]? In order that the holy seed should not be mingled with that of other peoples.⁴³The question and answer are deleted by GRA. It is better for Israelites to eat the flesh of animals about to die, yet ritually slaughtered, than the flesh of dying animals which definitely perished.⁴⁴And were not ritually slaughtered. The intention is that the procedure is based on the principle of the lesser evil. It is better for the man to be married to the woman rather than just cohabit with her (cf. Ḳid. 21b, 22a, Sonc. ed., p. 104). The last word of the sentence should be read as בודאי (definitely) instead of לבדה (alone).