Talmud su Levitico 1:6

It was stated⁷In order to prove that the adulterer is punished by the bitter water just as the adulteress is., בוא ובה⁸A copyist’s error makes this expression unintelligible. It must read ובא ובה. Than means that instead of וּבָאוּ בָהּ “they will come into her” (v. 27), the final vaw is transferred from the end of the first word to the beginning of the second to read וּבָא וּבָהּ “it will come, and into her”, implying that the water will come into somebody and into her, establishing that the presumed adulterer can also be checked out by the water. The technique of transferring letters is accepted not only by the Yerushalmi (also Nazir 5:1, 43d line 67; Horaiot 1:3, 46a, line 24) but possibly also in the Babli (Yoma 48a, Baba batra 111b, Zebaḥim 25a, Bekhorot 44b).
(Such an argument is quite impossible in a paleo-Hebrew text where the words are separated by a physical divider. The technique of moving letters from the end of one word to the beginning of the following, so much in fashion in modern criticism, presupposes that a change occured at a late time when there were no longer any paleo-Hebrew texts in use.). Is that written? It follows what Rebbi Immi said in the name of Rebbi Joḥanan: For interpretation, one removes from its beginning to its end⁹It really should be “from end to beginning”.. Rebbi Ḥanina in the name of Rebbi Jeremiah: Even a middle word. “You have to pour oil on.” You have to pour oil on a flour offering, to subject all flour offerings to pouring¹⁰Lev. 1:6: “You have to break it into little pieces and pour oil over it; [because] it is a flour offering”, speaking of a pan-fried offering. For some flour offerings it is only specified that oil has to be included, or that oil has to be put on it. From this verse one concludes that “putting on” or “mixing” means “pouring oil over the flour”. The argument here proposes to read וְיָצַקְתָּ שֶׁמֶן מִנְחָ֑ה instead of וְיָצַקְתָּ עָלֶיהָ שֶׁ֑מֶן מִנְחָה הִֽיא. This is based on the teaching of R. Aqiba who disregards masoretic accents in all cases (cf. H. Guggenheimer, The Scholar’s Haggadah, Northvale NJ 1995, pp. 306–307) but in the Babli (cf. Note 8) is strongly opposed by Rava who objects to applying a surgeon’s knife to a verse (cf. the explanations of R. Ḥananel in ‘Arukh, s. v. גרע and Rashbam in Baba batra 111b, s. v. אלא.).

HALAKHAH: ⁵⁴⁰Corrector’s addition, inserted at the wrong place since this paragraph is a direct continuation of the preceding one, showing that at all times a prophet may legally build an altar separate from the official sanctuary. As noted in N. 537, Deuteronomy nowhere declares that only one sanctuary is tolerated, but only that the place of sacrifices must have been chosen by the Eternal. The high cost of official worship as demanded in Num. 28–29 automatically restricts permanent worship to one place, making any additional place used on the authority of a recognized prophet a temporary matter. Rebbi Joḥanan bar Marius understood it from the following⁵⁴¹Jos. 8:30. Since the altar on Mount Ebal was built at the time when the Tent and Moses’s altar were at Gilgal, this proves that at this time secondary public altars were not forbidden.: Then Joshua would build an altar for the Eternal, the God of Israel, on Mount Ebal. Not only Mount Ebal, from where Shilo⁵⁴²That several official and private altars were permitted after the destruction of Shilo.? Samuel took a milk lamb and brought it up totally as elevation offering for the Eternal⁵⁴³1S. 7:9.. Rebbi Abba bar Cahana said, three sins were permitted for Samuel’s sheep: It and its hide⁵⁴⁴In Lev. 1:6 it is decreed that an elevation offering is burned without its hide. Babli Zevaḥim 120a., and deficient in time⁵⁴⁵This is not spelled out in the verse. No lamb may be sacrificed on an official altar if it is not at least 8 days old; Lev. 23:27., and he was a Levite⁵⁴⁶He was a descendant of Qoraḥ, and only descendants of Aaron may officiate at a public altar.. Rebbi Yose said, if about this it implies nothing, since Rebbi Abba bar Cahana said, seven sins were permitted for Gideon’s bull⁵⁴⁷Jud. 6:25–27. The stones had been used for an altar of Baal, therefore they were forbidden for all usufruct together with the wood of the Asherah tree. They could have been used only by direct commandment from God. That the bull had been worshipped as a deity is deduced from the involved language in the verse, where a single bull is called “second” to show that two sins were committed with it. (Babli Temurah 28b.) That sacrifices are permitted only during daytime is deduced from Lev. 7:38 (Halakhah 2:5). In Gideon’s time the sanctuary of Shilo was in existence.: Disqualified stones, and Asherah wood, and separated, and worshipped, and night, and outsider, and altar prohibition. He who wants may understand it well from that by Rebbi Samuel bar Naḥman: When he returned to Rama, for there was his house, and there he judged Israel, and there he built an altar for the Eternal⁵⁴⁸1S. 8:17, after the destruction of Shilo.. It is written⁵⁴⁹1S. 9:24., the cook lifted the thigh and what was on it and put before Saul, etc. Rebbi Samuel bar Naḥman said, the thigh and meat⁵⁵⁰The thigh belongs to the officiating Cohen (Ex. 29:27–28); Saul could have received it only if no Cohen was officiating at the altar. Babli Avodah zarah 25a, Zevaḥim 119b.. Rebbi Joḥanan said, the thigh and the fat tail⁵⁵¹The fat tail is to be burned on the altar, Lev. 3:9.. Rebbi Eleazar said, the thigh and the breast⁵⁵⁰The thigh belongs to the officiating Cohen (Ex. 29:27–28); Saul could have received it only if no Cohen was officiating at the altar. Babli Avodah zarah 25a, Zevaḥim 119b., as Rebbi Eleazar said, the thigh and the breast belong to the Cohanim at a public altar but to the owner at a private altar. Rebbi Ze`ira in the name of Rebbi Eleazar: The hide of the elevation sacrifice belongs to the Cohanim at a public altar<sup>552</sup>In Lev. 7:8 it is decreed that the hide belongs to the officiating Cohen. Since a non-Cohen was shown to be able to officiate at a private altar, the hide belongs to the owner. Babli Zevaḥim 119b. but to the owner at a private altar. Rebbi Ze`ira in the name of Rav Jeremiah: The contribution of a thanksgiving sacrifice⁵⁵³The officiating Cohen’s part of the breads accompanying the sacrifice, Lev. 7:14. belongs to the Cohanim at a public altar but to the owner at a private altar. Rebbi Joḥanan asked, is the night qualified at a private altar⁵⁵⁴Since on an official altar sacrifices are possible only during daytime, Halakhah 2:5.? Rebbi Eleazar answered, is it not written,⁵⁵⁵1S. 14:34. It is stated in the verse that the slaughter was in the night; in v. 35 it is stated that Saul built an altar. Saul said, disperse under the people and tell them, every man shall bring to me his ox, etc. And it is written⁵⁵⁶1S. 14:33, they engaged in pagan slaughter., they told Saul saying, behold the people are sinning against the Eternal by eating on the blood, etc. How is this? The night for profane {slaughter}, and the day for sacrificial. When Rebbi Joḥanan heard this, he said, well did Rebbi Eleazar teach us⁵⁵⁷That the verse emphasizes profane slaughter during nighttime. Babli Zevaḥim 120a..