Talmud su Giosuè 11:78

¹¹³As the concurrent testimony of ג and the scribe’s text show, the following text is not part of the original Halakhah. It was added by the corrector from B; both its Aramaic and the names appearing are Babylonian. A somewhat different Yerushalmi text is in Berakhot2:1 (Notes 53–67) and Mo`ed Qaṭan3:7 (83c l. 40–83d l. 8). Rebbi Joḥanan was leaning on Rebbi Ḥiyya bar Abba when Rebbi Eliezer<sup>114</sup>This should read: Eleazar. saw him and hid himself before him. He said, these two things the Babylonian does to me: First, that he does not greet me, and second, that he hides himself. Rebbi Jacob bar Idi said to him, thus they behave among themselves; Rebbi Ze`ira did not greet Rabba since they observe¹¹⁵Job29:8. Boys see me and hide themselves; elders rise and stand. He asked him, may one pass by a cursed statue? He said to him, do you want to honor it? Pass it by and blind its eyes! He said to him, Rebbi Eliezer¹¹⁴This should read: Eleazar. did well that he did not pass before you. The other thing the Babylonian does, that he does not mention my tradition in my name. Rebbi Immi and Rebbi Assi¹¹⁶He is R. Yasa in Yerushalmi texts. came to him. They said to him, Rabbi, so it happened that it was a synagogue of weavers, about a bolt topped by a lock¹¹⁷Mishnah Eruvin10:9. about which Rebbi Eleazar and Rebbi Yose disagreed until they tore a Torah scroll in their rage. Would you think that they tore a Torah scroll? But that a Torah scroll was torn. There was an old man there, Rebbi Yose ben Qisma, who said, I wonder whether this synagogue will not be a place of foreign worship. He came back and asked, where is the colleague? Rebbi Jacob bar Idi came and said to him, it is written¹¹⁸Jos. 11:15., all that the Eternal commanded to His servant Moses so Joshua commanded. When Joshua explained, did he mention every time “so said Moses”? No, he explained and they knew that it was Moses’s teaching. So also Eleazar sits and explains and everybody knows that it is your teaching. He said to them¹¹⁹R. Immi (Ammi) and R. Assi (Yasa)., why do you not know to pacify like our colleague Ben Idi?

HALAKHAH: “The sorcerer is one who does a deed,” etc. A sorceress you shall not let live³⁶³Ex. 22:17., whether man or woman, but the Torah taught you the way of the world that most women have a tendency to sorcery³⁶⁴Babli 67a and Mekhilta dR. Simeon ben Iohai, ad loc., the first part only in Mekhilta dR. Ismael, ad loc.. Rebbi Eliezer said, a sorcerer is [executed] by stoning. What is Rebbi Eliezer’s reason? It says here, a sorceress you shall not let live, and it says there, whether human or animal they shall not live³⁶⁵Ex. 19:13. The verse requires stoning or shooting the transgressor.
In the Babylonian sources (Babli and the two Mekhiltot), this argument is attributed to R. Aqiba, who in the Yerushalmi rejects it.. Since shall not live there means by stoning, also here by stoning. What is the rabbis’³⁶⁶There “rabbis” oppose the Mishnah and decree beheading for the sorcerer; in Babli and Mekhilta dR. Simeon ben Iohai the author is R. Yose the Galilean, in Mekhilta dR. Ismael it is R. Ismael. reason? It says here, a sorceress you shall not let live, and it says there, you shall not let live anybody³⁶⁷Deut. 20:16.. Since you shall not let live there means death by the sword, also you shall not let live here means death by the sword. Rebbi Aqiba said, from this argument I am deciding. It is preferable to learn you shall not let live from you shall not let live rather than from shall not live. What is Rebbi Jehudah’s reason³⁶⁸The student of R. Eliezer’s student gives the final argument for the Mishnah. In the Babli (here and Berakhot 21b) and Mekhilta dR. Simeon ben Iohai his argument is attributed to Ben Azzai, in Mekhilta dR. Ismael to R. Yose the Galilean.? It says here, a sorceress you shall not let live, and it says there, anybody lying with an animal shall die the death³⁶⁹Ex. 22:18, the verse following the one about the sorceress. Since in v. 17 the method of execution is not indicated, the instruction of v. 18 is interpreted in the light of Lev. 20:15–16 and applied to both verses.. Since the execution of the animal is by stoning, so here also by stoning³⁷⁰Since for animals the only explicitly mentioned example of execution is the stoning of the notorious bull..