Talmud su Giosuè 5:78

“If it was exported¹⁴Outside the Land of Israel., Rebbi Eliezer declares it obligated but Rebbi Aqiba declares it free.” They said, Rebbi Eliezer [is explained] from his quote, Rebbi Aqiba from his quote. Rebbi Eliezer from his quote; what is the reason of Rebbi Eliezer? (Num. 15:18) “From the Land’s bread,” wherever it may be. Rebbi Aqiba from his quote; What is the reason of Rebbi Aqiba? (Num. 15:17) “To the Land into which I am bringing you;” there you are obligated; you are not obligated outside the Land.

¹⁶⁸Cf. Babli 34a and Tosephta 8:2–3. It is written¹⁶⁹Jos. 4:16.: “The waters descending from higher up stood like a dam, very far, from the town of Adam which is besides Ṣāretān^169aNelson Glueck (AASOR xxv-xxviii, 1945-1948) identifies Ṣāretān as Ṣā'idlyāh. [added from Addenda and Corrigenda by Guggeneheimer].. Rebbi Joḥanan said, Adam is a town and Ṣāretān is a town; there are twelve mil from one to the other. That teaches that the water was stacked up and rose like the citadel of Ṣāretān. ¹⁷⁰This refers to a tannaïtic discussion quoted in the Babli but not here. Which one is lighter, water or man? Waters are lighter than man; you know that this is so. This teaches that the waters were stacked and increased, wave upon wave. Rebbi Levi said, up to the sky’s heart. There¹⁷¹In Babylonia. This argument is not in the Babli., they said, as far as Babylon. It says here¹⁶⁹Jos. 4:16. “far”, and it says there¹⁷²2K. 20:14; Is. 39:3. “they came from a very far land, from Babylon.” It was stated¹⁷³In the Babli, and the Tosephta 8:3, this is attributed to R. Eleazar bar R. Simeon.: Rebbi Eliezer ben Jacob said, the waters were stacked and rose, waves on waves, for more than 300 mil until all the peoples of the world saw them. That is what is written¹⁷⁴Jos. 5:1.: “It happened when all the kings of the Emorite on the other side of the Jordan, and all the Canaanite dwelling on the Sea, heard that the Eternal had dried up the waters of the river Jordan for the children of Israel until they had passed across,” etc.

HALAKHAH: “One who vows not to use a town,” etc. From where that the suburbs of a town are like the town? It is written⁵⁶Jos. 5:13; this is written before the description of the conquest of Jericho. In the Babli, 56b, the argument is in the name of R. Joḥanan. Since for the Sages, the biblical meaning of a word has precedence over the meaning in the vernacular, one tries to have a biblical reference for the Sages’ opinion., “it happened when Joshua was in Jericho.” How could he have been in Jericho? Is it not written that⁵⁷Jos. 6:1: “Jericho was closed and besieged because of the Children of Israel; no one left and no one entered.” “Jericho was closed and besieged,” and you say so? Rebbi Judan bar Shalom said, he was in a suburb. Rebbi Abun in the name of Rebbi Aḥa: It happened in Jericho⁵⁸The argument does not prove anything; nobody can be sure that the editor of the book of Joshua follows a chronological order; cf. Soṭa 8, Note 127..

HALAKHAH: ¹¹⁴A somewhat extended version is Gen. rabba 31(8). Rebbi Yasa said, in four places it is said “make for yourself.” In three it is explicit, one is not explicit. Make yourself an ark of gopher wood¹¹⁵Gen. 6:14.. Make yourself two silver trumpets¹¹⁶Num. 10:2.. Make yourself flintstone knives¹¹⁷Jos. 5:2.. Make yourself a poisonous snake¹¹³Num. 21:8. He did not make explicit. Moses said, is its root not nḥš¹¹⁸The words for “brass” and “snake” both use the root nḥš whose meaning seems to be unrelated to both.? Therefore, Moses made a brass snake¹¹⁹Num. 21:9.. From there, Rebbi Meïr interpreted names¹²⁰Slightly differently Babli Yoma 83b.. There was a man called Kidor. Rebbi Meïr told them, guard yourselves from him, he is a bad person; for a generation of perverts they are¹²¹Deut. 32:20..