Talmud su Numeri 15:31

³⁸Babli 99a, Sifry Num. 112. It is written³⁹Num. 15:31.: For he showed contempt for the Eternal’s Word. Not only if he was contemptuous of the teachings of the Torah, from where if he denied one verse, one Aramaic expression, one argument de minore ad majus? The verse says, His command he violated. One verse, Lotan’s sister was Timna`⁴⁰Gen. 36:22; cf. Gen. rabba 82(15).. One Aramaic expression, Laban called it Yegar Sahadu̅ta̅⁴¹Gen. 31:47. In Gen. rabba 72(12) the expression is characterized as Syriac.. One argument de minore ad majus: For Cain would be avenged sevenfold, etc.⁴²Gen. 4:24. While Lemekh’s song violates the formal rules of an argument de minore ad majus, the verse is Divine approval of poetry..

If it is so, what does the Day of Atonement help him⁹⁵This refers to the second part of the Mishnah. If at some time the impurity was known, the eventual obligation of a sacrifice is not eliminated by the day of Atonement. Then what is the effect of this day?? Rebbi Yose ben Rebbi Bun said, the Day of Atonement acts for him as a suspended reparation sacrifice. In he died before the day of Atonement, the sin is in her⁹⁶Num. 15:31. The feminine pronoun refers to נֶפֶשׁ “the breathing person”.. After the day of Atonement it already was atoned for⁹⁷Even though an eventual obligation remains for the living person, the guilt has been atoned for..

Rebbi Yose ben Ḥanina said, unintentionally a prohibition, intentionally a prohibition¹¹³In his opinion, only if both the unintentional and the intentional acts are forbidden as simple prohibitions is there no liability for a purification sacrifice, but if the unintentional act is under a simple prohibition and the intentional is a deadly sin punishable by extirpation a sacrifice is due. This opinion is not otherwise found in the Talmudim.. Rebbi Joshua ben Levi said, unintentionally extirpation, intentionally extirpation¹¹⁴This is the standard opinion, that a sacrifice is due only for sins for which the punishment is extirpation at least, and only if it was unintentional from beginning to end (ˋBabli 68b/69a, Yebamot 9a, Horaiot 8a, Ševuot 32b).. Rebbi Simeon ben Yoḥai stated, a support of Rebbi Joshua ben Levi: He blasphemes the Eternal and will be extirpated¹¹⁵Num. 15:31; the basic text which bars the intentional sinner from offering a purification sacrifice. The quote clearly is elliptic; in Sifry Num. 112 the restriction to sins punishable at least with extirpation is stated in the name of R. Aqiba.. Think of it; even if he was intentional in a matter of extirpation and he was warned and is being flogged, may he bring a sacrifice¹¹⁶If the sin was under a simple prohibition if unintentional but subjects the perpetrator to extirpartion if intentional, if the act was prosecutable, he was flogged, and therefore is no longer subject to extirpation (Mishnah Makkot 3:17), should he still be liable for a sacrifice for the simple prohibition involved? This we never heard; therefore the position of R. Yose ben Ḥanina is untenable.? Rebbi Abbahu in the name of Rebbi Joḥanan: If he was unintentional about fat but intentional about the purification sacrifice one warns him and he is flogged¹¹⁷This sentence must read: Rebbi Abbahu in the name of Rebbi Joḥanan: If he was intentional about fat but unintentional about the purification sacrifice one warns him and he is flogged (Terumot 6:1, Notes 5,6; Bava qamma 7:3, Note 29, Ševuot 3:1, Note 9)..

Whoever makes light of a single point of the Torah is liable to kareth, as it is stated, Because he hath despised the word of the Lord … that soul shall utterly be cut off.¹⁴Num. 15, 31. And he who makes light of the [precept of] washing the hands will be uprooted from the world.¹⁵Added by GRA. Cf. Soṭah 4b (Sonc. ed., p. 16).

R. Meir said: Whoever has a House of Study in his town and does not frequent it forfeits his life,²⁸Ber. 8a (Sonc. ed., p. 39) reads ‘Synagogue’, a dictum of Resh Laḳish. as it is stated, Thus saith the Lord: What unrighteousness have your fathers found in Me that they are gone far from Me?²⁹Jer 2, 5. The proof-text is added by GRA. How much more so [if he does not attend] an Academy which contains thousands and myriads of Biblical precepts! R. Meir said: Anyone who has a scholar near him and does not wait upon him [as a disciple] forfeits his life, as it is stated, Because he hath despised the word of the Lord.³⁰Num. 15, 31.

Three kings and four commoners have no share in the World to Come. The three kings are: Jeroboam, Ahab, and Menashe. The four commoners are: Bil’am, Doeg, Ahitophel, and Gehazi. Rabbi Yehudah would say: Menashe already repented, as it says (II Chronicles 33:13), “And he prayed to God, and God granted his prayer….” They replied: If that verse had [continued] only with, “…and returned him to Jerusalem,” and stopped, we would have [said] exactly what you said. But because it continues and says, “…and to his kingship,” that means he was returned to his kingdom and not returned to the World to Come.
Rabbi Meir would say: Absalom has no share in the World to Come. Rabbi Yohanan ben Guri said: Even one who pronounces God’s name as it is written has no share in the World to Come. He would also say: One who sings Song of Songs with a vibrato has no share in the World to Come. (One who whispers incantations over a wound,) one who spits into a wound, or chants over a wound, “I will no longer afflict you with all the diseases that I put upon you in Egypt,” does not have a share in the World to Come.
The sages would say: Any Torah scholar who stops learning has no share in the World to Come, as it says (Numbers 15:31), “Because he has spurned the word of the Eternal.” And it also says (Jeremiah 2:5), “What wrong did your ancestors find in Me that caused them to distance themselves from Me?
Rabbi Meir would say: Anyone who has a study hall in his city and never goes there has no share in the World to Come. Rabbi Akiva would say: Even someone who does not serve the scholars has no share in the World to Come.