Talmud su Numeri 5:12

What is Rebbi Eliezer’s reason? “For he found in her a word of nakedness.^16”Deut. 24:1.. “Nakedness”, that is the rendez-vous¹⁷“Meeting in secret” with another man.. “Word”, that is the declaration of jealousy. “Word, word”; just as “word” mentioned there requires two witnesses¹⁸Deut. 19:15: “By the mouth of two witnesses or three witnesses shall a word (fact, circumstance) be confirmed.” The argument is based on the second hermeneutical rule (Sifra Introduction) that the meaning of words is unchanged from one occurrence to the other.
In the Babli, Giṭṭin 90a, this is quoted as the argument of the House of Shammai., so “word” mentioned here requires two witnesses. “But he can take her to drink by the testimony of one witness or his own testimony,” “she was untrue to him in untruthfulness¹⁹Num. 5:12. The root מעל denotes the sin of embezzlement or fraud (Lev. 5:15, Num. 5:6; cf. Arabic مغالة) or general mischief (Lev. 26:40, Ez. 18:24, Ezr. 9:4; cf. Arabic معالة).”, about the conditions spelled out to her through the mouth of others²⁰In this interpretation, מעל refers to fraud as breach of contract; it does not imply unfaithfulness of the wife, as explained in Num. 5:14. Therefore, the breach of contract is that the wife went to a rendez-vous with the man forbidden to her by the declaration of jealousy in front of two witnesses. The clause (Num. 5:12) that she breached her contract with him is read to mean that he is empowered to prosecute this breach before the Temple priests..

There, we have stated¹⁹²Mishnah Idiut 5:6: “He (Aqabia ben Mehallalel) said: One does not make the proselyte or the freedwoman drink, but the Sages say, one makes her drink.”: “One does not make the proselyte drink, etc. But the Sages say, one makes her drink.” Where do we hold? If about an Israel who married a proselyte, it already is written¹⁹³Num. 5:12. The text is addressed to all Jewish men.: “The sons of Israel” (not proselytes)¹⁹⁴This text is an intrusion from the later statement but is also found in Num. rabba 9(34). The text quoted by R. Abraham ben David of Posquières (Ravad) in his commentary to Idiut has the order inverted and then the clause makes sense: אִם בְּגֵר שֶׁנָּשָׂא בַת יִשְׂרָאֵל. כְּבָר כְּתִיב. בְּנֵי יִשְׂרָאֵל. לֹא גֵרִים. אִם בְּיִשְׂרָאֵל שֶׁנָּשָׂא גִיּוֹרֶת. כְּבָר כְּתִיב וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ אֶל הַכֹּהֵן. “If about a proselyte who married a Jewish girl, it already is written: ‘The sons of Israel’, not proselytes. If about an Israel who married a proselyte, it already is written: ‘The man has to bring his wife to the Cohen.’ ” Ravad declares his text to be difficult; the Babli, 26a, explicitly rejects the inference from “the sons of Israel”.. If about a proselyte who married a Jewish girl, it already is written¹⁹⁵Num. 5:15. Any Jewish man is included, even if he is not the son of an Israel.: “The man has to bring his wife to the Cohen.” But we must hold about a proselyte who married a proselyte. What is the reason of Rebbi Aqiba¹⁹⁶This is clearly in error; it must be Aqabia, not Aqiba; correctly in the text quoted by Ravad and in Num. rabba. Aqabia had no rabbinic title.? “The children of Israel”, not proselytes. What is the reason of the Sages? “You shall say to them¹⁹⁷Num. 5:12; the text is addressed to everybody who has to hear the commandments, including the proselytes; argument approved in the Babli, 26a.”, to add everything written in that paragraph. What is written in that paragraph? “A man slept with her”. His¹⁹⁸In Ravad’s text: Another man’s lying … lying with her makes her forbidden, then her husband declares his jealousy and makes her drink.