신명기 21:2 관련 구절

Would it not be reasonable that “the commanders should take charge at the head of the people¹⁵Deut. 20:9.” and then “the Cohen shall come close¹⁶Deut. 20:2.”? He who directs them should inform them! The text is not in the correct order¹⁷As the text stands, vv. 2–4 are said by the Cohen when the people are formed in battle order, but vv. 5–9 are said before the army units are formed, before the border is crossed.. At the border, you say that the policeman hears from the Cohen the text and communicates it to the people in any language. But at the battle order (they provide water and food and repair the roads)¹⁸End of Mishnah 5, speaking of the duties of the men freed from combat duty; a larger text must be missing here in both mss. to the effect that only warriors stood in battle order.. Rebbi Ḥaggai asked, since at the border the policeman hears from the Cohen the text and communicates it to the people in any language, should it not be the same with the battle order? Rebbi Ḥiyya bar Ada objected, is it reasonable that “when the policemen finished talking to the people,” after that “the Cohen shall come close and speak to the people”? He said to him, since you say, the text is not in the correct order, you cannot infer anything.

“The leaning of Elders and the breaking of the calf’s neck by three [judges], the words of Rebbi Simeon, but Rebbi Jehudah says, by five.” ²³⁰A very similar text is in Sotah 9:1. The commentary, Notes 32–45, also applies here. In the Babli, the parallels are Sanhedrin 13b, Sotah 44b. What is the reason of Rebbi Simeon? “[The Elders] shall lean,” two. No court has an even number of members; one adds another one; that makes three. What is the reason of Rebbi Jehudah? “They shall lean,” two. “The Elders,” two. No court has an even number of members; one adds one; that makes five. And for the calf whose neck is broken, ²³¹The arguments of rabbis Simeon and Jehudah have to be switched; cf. Sotah 9:1 Note 33. The argument of R. Jehudah (attributed here to R. Simeon) is explicit in Mishnah Sotah 9:1. The corrected text, treating R. Jehudah’s opinion before R. Simeon’s, follows the Babli which as a matter of principle insists on strict chronological order. what is the reason of Rebbi Simeon? “Your Elders,” two, “and your judges,” two. No court has an even number of members; one adds one; that makes five. What is the reason of Rebbi Jehudah? “Your elders, your judges,” two. No court has an even number of members; one adds another one; that makes three. Rebbi said, the words of Rebbi Jehudah are reasonable for the breaking of the neck, for he does not refer to “they shall go out.” The words of Rebbi Simeon are reasonable for the leaning of the hands, for he does not refer to “they shall lean.” If you would say that the words of Rebbi Jehudah are reasonable for the calf whose neck is broken, if he refers to “they shall lean”, he also should refer to “they shall go out.” It turns out that you have to say “they shall go out” two, “your Elders” two, “and your judges” two. No court has an even number of members; one adds one more; that makes seven. How does Rebbi Simeon explain “your Elders and your judges”? Your Elders who are your judges. It was stated: Rebbi Eliezer ben Jacob says “your Elders,” that is the High Court; “and your judges,” these are king and High Priest.