Talmud su Deuteronomio 21:5

HALAKHAH: “The priest anointed for war,” etc. Why⁴Why must he speak in Hebrew only? the priest anointed for war? Because it is written “he shall speak⁵Deut. 20:2.”? But about the reading of the Šema‘ it is written: “You shall speak about them,” and it may be recited in any language. But because it is written there “saying⁶Deut. 20:3.”. But for the declaration of tithes it is written “saying⁷Deut. 26:13.” and it may be recited in any language! Rebbi Ḥaggai said, it says here “to come close⁵Deut. 20:2.” and it says there, “the Levitic Cohanim shall come close⁸Deut. 21:5.;” since “coming close” there implies [recitation in] the holy language⁹Mishnah 7:2., so also “coming close” here implies [recitation in] the holy language¹⁰This is an example of an argument outside the hermeneutic rules, used quite frequently in the Babli but very sparingly in the Yerushalmi. It is not an “equal cut” since there is no transfer of meaning involved; it is what is known as הֶקֵּשׁ “tying together”. Both in the case of the priest chosen for war and the calf selected to atone for an unsolved murder case, it should be quite clear that the people involved cannot be heard unless they are reasonably close. In both cases, the note that they have to come near is somewhat redundant. Therefore, one may conclude that the additional expression was used to indicate similar circumstances, which by rabbinic authority is declared to concern the language to be used.. That follows Rebbi Aqiba who says, these are expressions of additions¹¹This refers to the ceremony for the unsolved murder case, where R. Jehudah in 7:2 states that common use of the roots אמר, ענה implies use of the holy language. That argument is acceptable only following R. Aqiba, not following R. Ismael. For the latter, the argument of R. Ḥaggai does not prove anything.. Following Rebbi Ismael who says, these are double expressions? Rebbi Ḥiyya bar Abba said, it says here “to come close” and it says there, “Moses shall come close to the mist¹²Ex. 20:21; the word order is incorrect in the quote.”, since “coming close” there implies [recitation in] the holy language¹³Since Moses was deputized by the people to speak to God Who obviously spoke to them and him in Hebrew. This reference to the holy language is acceptable to R. Ismael., so also “coming close” here implies [recitation in] the holy language.

From where the lifting of hands? So you shall bless the Children of Israel²²Num. 6:22.. So far during the morning prayers²³Since in the Temple the priestly blessing was recited at the time of the morning sacrifice, the inspiration for the morning prayer service.. At musaf? Aaron lifted his hands for the people²⁴Lev. 9:22, description of the special inauguration service of the Tabernacle.. Is not this verse distorted? Should it not read: he descended from making the purification sacrifice, and the elevation sacrifice, and the well-being sacrifice, and after this, Aaron lifted his hands for the people? But it teaches²⁵The verse mentioning blessing before descent. that while descending from the altar he lifted his hands and blessed the people. ²⁶Babli Sotah38a.And he blessed them, standing. I could think, not while standing. The verse says²⁷Deut. 21:5., the Eternal, your God, selected them to serve Him and to bless in His Name. It combines blessing with service. Since service is done standing, also blessing is done standing. And so it says²⁸2Chr. 30:27., the Levitic Cohanim rose and blessed the people. The verse speaks of the generation of Ezechias, when they toiled in the Torah. But in other generations, when they were serving foreign worship, what does it say? When you spread your hands my eyes shall disregard you²⁹Is. 1:15.. ²²Num. 6:22.And he blessed them, any blessing. But we did not hear which it was until the verse came and explained it³⁰Num. 6:24–26.: The Eternal shall bless you and guard you. The Eternal shall enlighten His presence to you and show you favor. The Eternal shall turn His presence to you and give you peace.

Rebbi Jeremiah had his vow dissolved but kept it. Whether it was because he did not trust him who dissolved it³²He was worried that the opening which another rabbi found for him was really invalid and that the other invalidated the vow only to please the head of the Academy., we do not know. Whether it was because one has urges only for things forbidden to oneself³³The same argument in Yoma 6:4 (43c 1. 21)., we do not know. When Rebbi Jeremiah was not in the mood to judge, he said, my eyes are weak. “Following their pronouncements shall be all quarrels and all disfiguration³⁴Deut. 21:5..” This compares quarrels to disfigurations³⁵Different detailed discussions of this comparison are in the Babli, Sanhedrin 34b, and Sifry Deut. 208.. Since disfigurations are “for all the Cohen sees”³⁶Lev. 13:12., so also quarrels are “for all the Cohen sees”.