민수기 5:11의 탈무드

“Any child from either of the men is a bastard.” One understands that the child is a bastard from the second [husband]³¹This child is the result of adultery.. Is it a bastard from the first³²The marriage to the first is valid.? Rebbi Abba in the name of Rebbi Ze‘ira, this follows Rebbi Aqiba, since Rebbi Aqiba says if a man copulates with his wife whom he accuses of infidelity³³Num. 5:11–31. If the husband formally accuses his wife of infidelity, she is forbidden to him until she is cleared (Mishnah Soṭah 1:3). R. Aqiba holds that any child conceived in a union which is not unconditionally permitted is a bastard. the child is a bastard, if a man takes back his divorcee after she had remarried the child is a bastard. Rebbi Yose in the name of Rebbi Hila, according to everybody the child is acceptable³⁴Even according to R. Aqiba, thechild of the first husband is not blemished since the wife did not act with criminal intent. The child of the second husband is a bastard by biblical standards; he or she is forbidden to marry an unblemished partner but permitted a bastard. The child of the first husband is a rabbinic bastard; he or she is forbidden to marry an unblemished partner by rabbinic decree and a bastard by biblical standards. This interpretation is explicitly stated in the Babli, 89b.; the status of her bill of divorce is the status of her bastardy. What is the difference between them? If the second one gave her a bill of divorce and then the first one copulated with her. In the opinion of Rebbi Abba in the name of Rebbi Ze‘ira, the child is a bastard following Rebbi Aqiba; in the opinion of Rebbi Yose in the name of Rebbi Hila, according to everybody the child is acceptable.

“One repairs the roads,⁴Rural roads which might have been damaged during the rainy season, to prepare them for the pilgrims going to Jerusalem in the following month. and the streets⁵Municipal roads., and water pools⁶Since the term is not discussed in the Halakhah, it is difficult to know whether one refers to religious miqwaot or to water supply for the pilgrims. Both kinds of pools may contain dust deposited there by the rains of the winter months., and one looks after all public needs⁷Described in the Halakhah..” “⁵⁵Tosephta Mo`ed Qaṭan2:11. From here to the end of the Halakhah the text is from Mo`ed Qaṭan1:1 (80b 66), with no or little relevance here. The Mo`ed Qaṭan text of the ms. is indicated by ק; in addition there exist an Ashkenazic text of the Yerushalmi (A) edited by J. Sussman in Kobez al Yad12 (1994), pp. 62–63.
Most of the activities permitted in the baraita are for the benefit of individuals, not the public, most clearly delivering a new pair of shoes on the semi-holiday, mentioned last in the baraita. The only reason for its inclusion here is the identity of the expression “public needs”, applied both to public works in preparation for the holiday and permitted activities during the intermediate days of an extended holiday. The following are the public needs: One judges civil suits, and capital crimes, and cases of flogging, and one redeems valuations⁵⁶Fixed amounts dedicated to the Temple, Lev. 27:2–6., and bans⁵⁷Dedications reserved for the Cohanim, Num. 18:14., and dedications⁵⁸Dedications for the upkeep of the Temple, other than currency., one lets the suspected adulteress drink⁵⁹Num. 5:11–31., and burns the Cow⁶⁰Num. 19., and one breaks the neck of the calf whose neck was to be broken⁶¹For an unsolved murder case, Deut. 21:1–9., and one pierces the ear of a Hebrew slave⁶², and one purifies the sufferer from skin disease⁶³, and removes the shoe from the block but one may not return it.”

MISHNAH: The entire day is qualified for reading the Scroll, and to read the Hallel¹⁰⁵Ps. 113–118, to be recited on holidays. The recitation of Hallel after morning prayers is customary, not obligatory., and to blow the shofar¹⁰⁶On New Year’s Day. If a person is unable to go to the synagogue, he may hear the required sounds during the entire day., and to take the lulav, and for the musaf prayer¹⁰⁷The recitation of musaf after the Torah reading is customary, not obligatory., and for musaf sacrifices, for confessions with bulls¹⁰⁸The confessions of the anointed priest (Lev. 4:3) and the representatives of the people (Lev. 4:14), as well as the musaf sacrifices, may be performed at any time after the daily morning and before the evening sacrifices., and for the declaration of tithes¹¹⁰The farmer’s declaration, Deut. 26:13–15, as well as the declaration on the occasion of presentation of first fruits, Deut. 26:3–10. and for the confessions of the Day of Atonement¹¹¹The confession of the High Priest (Lev. 16:21)..
¹¹⁶A continuation of the sentence starting with: “the entire day is qualified.” For leaning on¹¹⁷Confession of the votary when bringing his sacrifice, while leaning on the head of the sacrificial animal; Lev. 1:4, 3:2,8,13,4:24,29,33., slaughter, weaving¹¹⁸An act required for certain sacrifices, mostly well-being sacrifices, Lev. 7:30. and presenting¹¹⁹Presenting flour sacrifices and first fruits to the altar., taking a handful¹²⁰Of the flour offering to be burned on the altar., burning on the altar, breaking the neck¹²¹Of a bird offered as elevation or purification sacrifice (Lev. 1:15,5:8)., receiving¹²²The sacrificial blood to be brought to the altar., sprinkling¹²³The blood on the horns of the altar., and to let the suspected adulteress drink¹²⁴Num. 5:11–31., and to break the neck of the calf¹²⁵In case of an unsolved murder, Deut. 21:1–9., and to purify the sufferer from skin disease¹²⁶Lev. 14:1–32..