Talmud su Deuteronomio 24:17

Rebbi Ḥaggai objected to Rebbi Yose¹²This is the correct reading, also given in Yoma, not R. Yasa as in Sanhedrin.. Is there not written: The two men shall stand¹³Deut. 19:17.? Now, is not two the minimum of “men”? Why does the verse say two? That both be equal? But it is written¹⁴Deut. 24:17.: Do not bend the lawsuit of the proselyte, the orphan, … That means that a proselyte can have a lawsuit against one who is not a proselyte, an orphan may have a lawsuit against one who is not an orphan, a widow against a married woman. Then why is there written two? It is free to be combined and to infer from it an equal cut. It is said here two and it is said there two men were left¹⁵Num. 11:26.74. Since there one speaks of men but not women nor underaged, also here men but not women nor underaged. From this we learn that a woman may not be a judge; consequently a woman may not be a witness.

Rebbi Haggai objected before Rebbi Yose. Is there not written¹⁴Deut. 19:17.: The two men who have the lawsuit shall stand before the Eternal? Now men, is not two the minimum of “men”? If so, why does it say two? That both be equal? But it is written¹⁵Deut. 24:17.: Do not bend the lawsuit of the proselyte, the orphan,… So we find that a proselyte can have a lawsuit against one who is not a proselyte, an orphan may have a lawsuit against one who is not an orphan, a widow against somebody who is not a widow. Then why does the verse say two? It is free to be combined and one may infer from it an equal cut. It is said here two and it is said there two. Since there two means men but not women nor underaged, also here two means men but not women nor underaged. From this we learn that a woman may not be a (judge) [witness]; consequently a woman may not be a (witness) [judge]¹⁶The scribe’s text in parentheses conforms to the parallels; the corrector’s in brackets is more logical..

Rebbi Ḥaggai objected to Rebbi Yasa. Is there not written: The two men shall stand¹⁵⁶Deut. 19:17. The verse can be read either as referring to the parties in a lawsuit or to the witnesses in a civil or criminal suit. Cf. Babli Ševuˋot 30a.? Now, is not two the minimum of “men”? Why does the verse say two? That both be equal? But it is written¹⁵⁷Deut. 24:17.: Do not bend the lawsuit of the proselyte, the orphan, … That means that a proselyte can have a lawsuit against one who is not a proselyte, an orphan may have a lawsuit against one who is not an orphan. Then why is there written two? It is free to be combined and to infer from it an equal cut¹⁵⁸Cf. Berakhot 1:1 Note 70, Nedarim 1 Notes 18,159, Nazir 4:1 Note 23, Logical problems (Note 150) pp. 185–186. Two identical expressions, written in two different connections, each of which is free, i. e., not used for an inference not otherwise possible, can be used to transfer rules from one connection to the other. This hermeneutical principle is accepted by all rabbinic schools.. It is said here two and it is said there two men were left¹⁵⁹Num. 11:27. Since Eldad and Medad are mentioned by name in the verse, it is obvious that two men are meant.. Since there one speaks of men but not women, also here men but not women nor underaged.¹⁶⁰Only people potentially acceptable for Moses’s council of 70 Elders. From this we learn that a woman may not be a judge¹⁶¹Babli Ševuˋot 30a, Sifry Deut. 190. and may not be a witness.