Talmud su Levitico 5:15

HALAKHAH: “A preliminarily married woman or one who waits for her brother-in-law,” etc. Why can he not make her drink? It is a decision of the verse: “The man shall bring his wife to the Cohen¹⁰Lev. 5:15. A man can bring his wife only if he is living with her..” Then he should not be able to declare his jealousy¹¹If “his wife” in this paragraph means only the definitively married one, the entire procedure should be impossible for the preliminarily married woman.! The Torah said, “and he declared his jealousy to his wife,” “and he declared his jealousy to his wife,¹²Lev. 5:14; if the meaning of “his wife” were constant in this verse, the second clause should have read “and he declared his jealousy to her.” The woman who is a wife but not a wife in the first sense is the preliminarily married one. Therefore, the second mention of “wife” adds the preliminarily married one as object of jealousy.” even if she is only partially his wife.

HALAKHAH: “For all commandments of the Torah,” etc. Halakhah 8:“For a suspended sacrifice the individual and the Prince are liable,” etc. A person, to include the Prince¹⁰²Lev. 5:17, the introduction to the rules for the suspended reparation sacrifice.. Should it include the Anointed? “And sinned inadvertently.¹⁰³Lev. 5:15. There are two problems with this quote: The first that it is a misquote, it reads וְחָֽטְאָה֙ בִּשְׁגָגָ֔ה not בְחָֽטְאָה֙ בִּשְׁגָגָ֔ה. This is easily explainable since in talmudic times under the influence of Greek every ב sounded like v. The serious problem is that the quote is from the paragraph detailing the rules of the fixed reparation sacrifice for larceny committed with sancta. It seems that the quote from Lev. 5:17 refers to the full text וְאִם־נֶ֙פֶשׁ֙ in addition, if a person . . which in Sifra Wayyiqra 2 Parašah 12(1) is explained as meaning that the rules of the suspended reparation sacrifice, vv. 17–19 are an appendix to the rules of the reparation sacrifice for larceny involving sancta, vv. 14–16.” Any depending on acting inadvertently. This excludes the Anointed who is not depending on acting inadvertently¹⁰⁴He is liable for a sacrifice only if there is an element of ruling falsely, Mishnah 3.. But following Rebbi who said, the Anointed is depending on acting inadvertently¹⁰⁵Halakhah 3. Rebbi declares him liable for a bull and a goat without an element of ruling falsely in case the subject was idolatry, not in any other case. This permits to formulate the preceding argument so it remains valid even for Rebbi.? One dependent on acting inadvertently in any situation. This excludes the Anointed who is not dependent on acting inadvertently in any situation. A person, to include the Prince and the Anointed¹⁰⁶Lev. 5:20, the introduction to the rules for the reparation sacrifice for monetary offenses.. Here you say, to include the prince, and there you say, to include the Anointed? Like the purification sacrifices is the reparation sacrifice¹⁰⁷Lev. 7:7.. Just as the purification sacrifice atones and wipes clean, also the reparation sacrifice atones and wipes clean. This excludes the suspended reparation sacrifice which atones but leaves a residue¹⁰⁸If at the end it becomes clear that a sin had be committed which qualifies for a purification offering, the suspended offering did not take its place, and a second sacrifice is due. Therefore the rules for the suspended sacrifice are separate from those of other reparation sacrifices..