Talmud su Deuteronomio 32:7

HALAKHAH: “Whether one entered the courtyard,” etc. ⁵⁴This Halakhah is a very truncated and inferior copy of parts of Sanhedrin1:5 (Notes 288–294). The second paragraph is from the end of that Halakhah, Note 326. Its inclusion indicates that all of that Halakhah should be studied here. Rav said, at the start: ⁵⁵2S.24:19.David ascended following Gad’s word, that is King and Prophet. ⁵⁶2Chr. 3:1.Solomon started to build the Temple of the Eternal in Jerusalem, these are Urim and Tummim. ⁵⁶2Chr. 3:1.And his father David, this is the Synhedrion, ⁵⁷Deut. 32:7.ask your father and he will tell you. Song, after them went Hoshaia and the officers⁵⁸Neh. 12:32.. Thanksgiving sacrifices, I put up two thanksgiving sacrifices⁵⁹Neh. 12:31.. Rebbi Samuel bar Rebbi Yudan said, what is written, walking? No, being in procession.

“One may start a war of choice only by the court of 71 [judges]²⁸⁷This probably should be deleted.. ²⁸⁸The following four paragraphs do not refer to the quote of the Mishnah but are a commentary to Mishnah Ševuot 2:2: “One only adds to the city and the Temple courtyards by king and prophet, Urim and Tummim, the Synhedrion of 71 members, two thanksgiving sacrifices, and song.” Only the walled part of the city of Jerusalem counts as “before the Eternal”, where family sacrifices may be consumed (Deut.12:18,14:23); the suburbs are “countryside” which does not count for pilgrimage and sacrifice. Since there were no Urim and Tummim in the Second Temple, Pharisees did not consume sacrifices in the parts of Jerusalem which were added in Hasmonean and later times (Note 306).
In Ševuot, only beginning and end of the discussion here are quoted as a reference. Rebbi Jehudah says, as at the start: ²⁸⁹2S. 24:19, speaking of David going to buy the Temple area.David ascended following Gad’s word, that is king and prophet. ²⁹⁰2Chr. 3:1. The verse is misquoted in several places.Solomon started to build the Temple of the Eternal, Israel’s God, on Mount Moriah where He had appeared to him, there are Urim and Tummim. ²⁹⁰2Chr. 3:1. The verse is misquoted in several places.To his father David, this is the Synhedrion, ²⁹¹Deut. 32:7. The persons one asks to get definitive answers to all questions of religion are the members of the High Court of 71 members.ask your father and he will tell you, your Elders and they will speak to you. Song, after them went Hoshaia and half the officers of Judea²⁹²Neh. 12:32. This refers to the members of the Synhedrion walking behind the thanksgiving sacrifices (Ševuot 15b); the musical part of the ceremony is described in verses 41,42.. Thanksgiving sacrifices, I put up two large thanksgiving sacrifices being in procession going to their right on the wall going to the dung gate²⁹³Neh. 12:31.. Rebbi Samuel bar Yudan said, what is written, walking? No, being in procession, only being taken by others²⁹⁴In his opinion, the sacrifices were not walked on the wall but were carried. In the opinion of the Babli, Ševuot 15a and Tosephta Sanhedrin 3:4, not the animals were carried but the leavened bread required for a thanksgiving sacrifice (Lev. 7:13). It is possible that this is meant here..

BARAITHA. Sit before the elders and incline your ear to listen to their words.
GEMARA. As it is written, Ask thy father, and he will declare unto thee, thine elders and they will tell thee.⁹Deut. 32, 7.
BARAITHA. Endeavour in connection with their words to reply on the first point first and on the last point last.
GEMARA. We have learnt there:¹⁰Aboth V, 10 (Sonc. ed., V, 7, p. 64). Seven marks distinguish an uncultured man and seven a wise man. Why does [the Mishnah] first mention the uncultured man? It should have mentioned the wise man [first]!¹¹It is more befitting to begin with the qualities of the wise. Further, why [immediately after mentioning the uncultured man does it enlarge upon the marks] of the wise man [without first enumerating the marks of the uncultured man]?¹²The Mishnah reads: ‘There are seven marks of an uncultured man and seven of a wise man. The wise man does not speak’, etc. Because [the Mishnah] wishes to state, ‘The wise man does not speak before him who is greater than he in wisdom’. Let, then [the Mishnah] state, ‘The uncultured man speaks’, etc.! The teacher enumerates the merits of the wise, and as for the uncultured the converse [applies to them].
R. Aḥa said to Raba, ‘Whence do we know from the Torah that one should speak to the first thing first and the last thing last?’ [He replied,] ‘Whence [do we know it]? It is a Rabbinical teaching’. [R. Aḥa] retorted, ‘According to your reasoning, whence are all of them¹³The seven marks of the wise man. derived?’ He replied, ‘I will tell you them [all from the Torah]. “The wise man does not speak, etc.” [can be learnt] from Hushai, as it is written, Shall we do after his saying? if not, speak thou.¹⁴2 Sam. 17, 6. Ḥushai did not speak in the presence of Aḥitophel, who was greater in wisdom than he, but merely reported to Absalom what he had said. “He does not break in upon the speech of the wise”, as it is written, And it came to pass, that when Jeremiah had made an end of speaking … then spoke Azariah.¹⁵Jer. 43, 1f. “He is not hasty to answer”, as it is written, Be not rash with thy mouth.¹⁶Eccl. 5, 1. “He questions according to the subject”, as it is written, And he asked them … Is your father well, the old man of whom ye spoke? Is he yet alive?¹⁷Gen. 43, 27. And they answered, Thy servant our father is well, he is yet alive.¹⁸ibid. 28. “He speaks to the first point first”, as it is written, And (he) said: Whose daughter art thou? tell me, I pray thee. Is there room in thy father’s house for us to lodge in?¹⁹ibid. XXIV, 23. And it is written, And she said unto him, I am the daughter of Bethuel²⁰ibid. 24. and then, We have both straw and provender enough.²¹ibid. 25. “And he acknowledges the truth”: This refers to Moses, as it is written, And when Moses heard that, it was well-pleasing in his sight;²²Lev. 10, 20, i.e. Moses acknowledged the force of Aaron’s argument. and it is written, For he hath spoken to us in the name of the Lord our God’.²³Jer. 26, 16. The reference is to Jeremiah, the genuineness of whose prophecy is acknowledged by the princes.