민수기 11:16의 탈무드

⁹⁷The following is a series of homilies on Eccl. 12:11, without direct connection with the theme of the Chapter; cf Note 96. Parallels are found in Pesiqta rabbati 3 (ed. Ish-Shalom 7b–8a); Midrash Qohelet 12:11–12; Lev. rabba 129(6), Num. rabba 13:11–13).Masters of assembly¹¹³The translation chosen follows the explanation given here as second possibility. Rashi (following Dunash), Ibn Janah, and Qimhi: “collectors.” Levy/Torczyner: “set in frames.”. “Assembly” only means the Synhedrion, as you say: Assemble for Me seventy men from the Elders of Israel¹¹⁴Num. 11:16.. Another explanation, masters of assembly, it was said in an assembly. Rebbi Simeon ben Laqish said, if somebody told me that Chronicles¹¹⁵Not the book of Chronicles but a coherent interpretation of its genealogical part, known as ‘book of genealogies” (Babli Pesahim 62b). was to be found in Babylonia, I would go and fetch it from there. But now, if all our rabbis came together, they could not bring it from there.

A sheet of a Torah scroll must contain not less than three columns and not more than eight. As regards the lines [in a scroll] a reason was given [for four different numbers]: corresponding to the journeys,²⁷The reading of H and GRA. V and M have ‘in the journeys’. forty-two; corresponding to the myriads of Israel, sixty; corresponding to the elders of Israel, seventy-two; and corresponding to the reproofs in Deuteronomy, [36a] ninety-eight; all depending on [the size of] the script.²⁸The larger the characters the fewer the number of lines in a column.
‘Corresponding to the journeys,’ as it is said, And Moses wrote their goings forth.²⁹Num. 33, 2. As the expression of writing (wrote) occurs in the same context as the journeys (goings forth), the number of lines in a written column may be the same as the number of the journeys. ‘Corresponding to the myriads of Israel,’ as it is said, Write thou these words … and with Israel;³⁰Ex. 34, 27. Write and Israel (numbering sixty myriads) occur in the same context. as Israel numbered sixty myriads so may the lines of the Torah be sixty [in a column]. ‘Corresponding to the elders, seventy-two,’ as it is said, Gather unto Me seventy men³¹Num. 11, 16. … there remained … in the camp … of them that were recorded.³²ibid. 26. The number of the elders is found in the same passage as the expression of writing (recorded, lit. ‘written’). ‘Corresponding to the reproofs, ninety-eight,’ as it is said, If thou wilt not observe to do all the words of this law that are written.³³Deut. 28, 58, the words of this law refers to the reproofs numbering 98 and occurs with written in the same passage.
In the case of ḳelaf parchments no limit was prescribed, and one may add [as many lines]³⁴N.Y. explains, ‘sheets’. as desired, provided only there are not less than three columns [to the sheet].³⁵i.e. the lines in a column, or according to N.Y. the sheets, should not be so many as to leave less than three columns for the last sheet of the scroll.

Rav Huna bar Ḥiyya²⁹⁵In the Babli, Sanhedrin 16b, he is referred to as Rav Shimi bar Hiyya (in one ms. Shimi bar Ashi; this can be disregarded, replacing a hapax by a frequently quoted name). in the name of Rav quotes it from the words of the Torah. As all that I am showing you, the shape of the building and the shape … of all its vessels, so you shall execute²⁹⁶Ex. 25:9. The final clause in the sentence seems to be redundant; it is explained as referring to future buildings.. So you shall execute in all generations. Moses is king and prophet. Aaron represents Urim and Tummim. Assemble for me seventy men from the Elders of Israel²⁹⁷Num. 11:16., that is the Synhedrion; ask your father and he will tell you, etc. Song, after them went Hoshaia and half the officers of Judea. Thanksgiving sacrifices, I put up two large thanksgiving sacrifices being in procession going to their right on the wall going to the dung gate. Rebbi Samuel bar Yudan said, what is written, walking? No, being in procession, only being taken by others.

MISHNAH: The High Synhedrion³³²As usual in rabbinic sources, the political institution of the Synhedrion is identified with the juridical of the High Court, projecting Jabneh arrangements into Temple times. had 71 members and a lower one 23 members. From where that the High Court has 71 members? For it is said³³³Num. 11:16.: Assemble for me 70 men of the Elders of Israel, and Moses was presiding, that makes 71. Rebbi Jehudah says, 70³³⁴He is known for the correctness of his historical traditions. For the political functions of a Synhedrion, an even number of members is acceptable. The judicial functions were exercised by committees of 23 each.. From where that a lower court has 23 members? For it is said, the congregation shall judge, the congregation shall save³³⁵Num. 35:24,25 speaking of the trial of the homicide; cf. Sifry Num. #160.. One congregation judges, one congregation saves, this makes twenty. And from where that a congregation consists of ten persons? As it is said, how long this evil congregation³³⁶Num. 14:27, interpreted as speaking of the ten bad spies., without Joshua and Caleb.
From where that one adds another three³³⁸Since Mishnah 6 established that a criminal court must have 20 judges/jurors.? From the interpretation of what is said³³⁹Ex. 23:2: Do not follow the majority to do evil; do not testify in a quarrel, to bend, to twist after the majority. This is read to mean that for acquittal one vote is enough but that for conviction one needs a qualified majority even without the one judge who is voting. Cf. Mekhilta dR. Ismael Mišpaṭim20, dR. Simeon ben Ioḥai 23:2 (in the name of Rebbi.), do not follow the majority to be unfavorable, I understand that He said, follow them to be favorable. Then why was it said, to bend after the majority? Your bending to be favorable is not equal to your bending to be unfavorable. Your bending to be favorable shall be by one [vote] (witness), your bending to be unfavorable shall be by two. Since no court may be even-numbered, one adds another one to obtain 23. How many people shall live in a town that it may have a criminal court? 120. Rebbi Nehemiah said 230, that they might be commanders over tens³⁴⁰Since the verse requires that judges be outstanding personalities, Ex. 18:21, Deut.1:15, each judge must be qualified at least to be the leader of ten men..

HALAKHAH: “If the Court ruled but one of them knew that it was in error,” etc. The Mishnah is Rebbi’s, since Rebbi said, no one invalidates but the distinguished member of the Court (at Lydda) [only]⁷¹The ms. text, בלוד, “at Lydda” makes no sense since the High Court must sit in the ashlar hall on the Temple Mount. One has to read with B בלבד “only”. The president of the Court is the only one for whom no substitute can be found.. It is written¹²²Num. 15:24, detailing the rules governing the sacrifice of a goat if the Court unintentionally permitted idolatry. This is taken as biblical proof that the Court cannot rule in the absence of its president.: If from the eyes of the congregation, from him who is appointed as eyes of the congregation. It is written¹²³Num. 11:16, the appointment of the 70 Elders, the paradigm for the High Court. Babli 4b, they shall stand there with you. Just as you are neither proselyte, nor Gibeonite, nor a bastard¹²⁴As son of a man and his aunt, Moses would have been a bastard if his parents had married after the promulgation of Torah laws.. Proselytes are reasonable, but bastards? does the court appoints bastards? Rav Ḥuna said, when they breached the rules and appointed¹²⁵The exclusion of proselytes, Gibeonites, and bastards is strongly recommended but a breach does not invalidate the appointment.. Rebbi Ḥanania, Rebbi Mana. One said, as part of the Seventy; the other said, apart from the Seventy¹²⁶He holds that the exclusion is prescriptive; an appointment would be invalid.. He who said, apart from the Seventy, is understandable. But he who said, as part of the Seventy, therefore not apart from the Seventy? Since he is not suitable for ordination, he is considered like a stone¹²⁷If their vote cannot be counted, then automatically not all who are present are voting; therefore the false ruling will never trigger the obligation of a sacrifice..