Talmud su Deuteronomio 25:9

The deaf-mute. ¹⁰This text also appears in Terumot1:2, Notes 94–102 (ת), Yebamot 12:5, Note 104 (י). The colleagues in the name of Rebbi Eleazar: So they should hear and learn¹¹Deut. 31:12.. So far one who speaks but cannot hear; what about one who hears but cannot speak? Rebbi Ila in the name of Rebbi Eleazar: So they should learn, so they should teach¹²Excluding the mute who cannot teach. Babli 3a.. Rebbi Jonah said, this means that the principles of Rebbi are no principles, since we have stated¹³Mishnah Terumot 1:2.: “A ḥereš who speaks and does not hear should not give heave” and we thought that one who speaks but does not hear is ḥereš, one who hears but does not speak is [not]¹⁴To be deleted as shown by the parallel texts. ḥereš. But we have stated:¹⁵Mishnah Yebamot 12:5. “Ḥaliṣah is invalid if performed for a ḥereš man, or by a ḥereš woman, or by a woman for an underage male.” And Rebbi Joḥanan said, because they cannot say he shall say¹⁶Deut. 25:8., she shall say¹⁷Deut. 25:9. Without these declarations the procedure is invalid. Therefore the deaf but not mute may participate in valid ḥaliṣah. Babli Yebamot104b.. We also have stated¹³Mishnah Terumot 1:2.: “A ḥereš mentioned anywhere by the Sages is a deaf-mute.” This supports Rebbi Jonah, for Rebbi Jonah said that the principles of Rebbi are no principles¹⁸Since the use of ḥereš as a technical term is inconsistent in the Mishnah..

There⁹⁶Mishnah Ḥagigah 1:1. The “appearance” is the assembly of all of Israel at the feast of Tabernacles during the Sabbatical year (Deut. 31:10–13); one derives from this the rules of appearance at all festivals of pilgrimage., we have stated: “Everybody is obligated for appearance except the deaf-mute, the insane, and the minor.” The colleagues in the name of Rebbi Eleazar (Deut. 31:12): “So they should hear and learn⁹⁷The spelling is not masoretical..” So far one who speaks but cannot hear; what about one who hears but cannot speak⁹⁸He should be obligated.? Rebbi La in the name of Rebbi Eleazar (Deut. 31:12): “So they should learn,” so they should teach⁹⁹The first conjugation verb could also be vocalized as a causative. The same argument is given in the Babli (Ḥagigah 3a) where it is noted that the second clause, “and learn”, would be superfluous if one excluded only the deaf but not the mute.. Rebbi Jonah said, this means that the principles of Rebbi are no principles¹⁰⁰In the language of the Babli: One does not make inferences from general principles, even when the exceptions are enumerated., since we have stated: “A ḥereš who speaks but cannot hear should not give heave,” and we thought that one who hears but does not speak is ḥereš, one who speaks but does not hear is not⁹⁴Reading of the parallel in Ḥagigah 1:1 (fol. 75d). ḥereš¹⁰¹Since he is not mentioned in the Mishnah.. But we have stated¹⁰²Mishnah Yebamot 12:5, speaking of the ceremony of ḥaliẓah, the taking off of one shoe, which frees the widow of a childless man from having to marry her brother-in-law (Deut. 25:4–10). The formalized statements by widow and brother-in-law before the court as described in the verses are an integral part of the proceedings.: “The ḥereš whose shoe was taken off, the female ḥereš who took off the shoe, and she who takes off the shoe of a minor, all performed invalid ceremonies.” And Rebbi Joḥanan said, because they cannot say (Deut. 25:8): “he shall say”, (Deut. 25:7,9) “she shall say.¹⁰³Hence, the person who is deaf but not mute can perform a valid procedure. This is also the position of the Babli, Yebamot 104b.” We also have stated: “A “deaf person” mentioned anywhere by the Sages is a deaf-mute¹⁰⁴This contradicts the formulation of the Mishnah in Yebamot..” This supports Rebbi Jonah, for Rebbi Jonah said, this means that the principles of Rebbi are no principles.

MISHNAH: But the following must be said in the holy language: The recitation for the first fruits³⁰The declaration in the Temple, Mishnah Bikkurim 2:5., ḥalîṣah³¹The required declarations by the childless widow and brother-in-law in the ceremony which frees her to marry outside the family; cf. Yebamot12:3–4., blessings and curses³²This is of purely antiquarian character, asserting that the curses detailed in Deut. 27:11–26 (each curse prefaced by a corresponding blessing: “Blessed be the man who will not …”) were pronounced in Hebrew, based on Jos. 8:34; cf. Halakhah 4., the priestly blessing³³Num. 6:22–26., the benedictions of the High Priest³⁴In the service of the Day of Atonement, Mishnah Yoma 7:1; cf. Halakhah 6., the portion about the king³⁵The public reading from the Torah at the end of a Sabbatical year, Deut. 31:10–13; cf. Halakhot 7–8., the portion about the calf whose neck was broken³⁶The declarations Deut. 21:7 (the Elders), 8 (the priests); cf. Chapter 9., the [priest] anointed for war at the time he speaks to the people³⁷Deut. 20:1–9; cf. Chapter 8.. The recitation for the first fruits, how? “You shall begin and say before the Eternal, your God³⁸Deut. 26:5.” but further on it says, “the Levites shall begin and say to all the men of Israel in an elevated voice³⁹Deut. 27:14. The implication of this verse is explained in the Halakhah.”. Since “beginning” further on means in the holy language, so also here in the holy language⁴⁰This is an application of the third hermeneutical rule of R. Ismael: The meaning of a word is defined by one paradigm. It does not fit the mold of the second rule, “equal cut”, preferred by the commentators..
Ḥalîṣah how? “She shall begin and say: So shall be done to the man⁴¹Deut. 25:9.” but further on it says, “the Levites shall begin and say to all the men of Israel in an elevated voice”. Since “beginning” further on means in the holy language, so also here in the holy language. Rebbi Jehudah says, “She shall begin and say so,” [it is invalid] unless she says exactly that text⁴²He disregards the dividing accent in the sentence and reads: “She shall begin and say so: it will be done to the man who will not build his brother’s house” instead of “She shall begin and say: thus will be done …” It gives a different twist to a derivation originating with R. Jehudah’s father’s teacher R. Eliezer in Mishnah Yebamot 12:4; cf. Babli 33a/b..