Kapłańska 19:26 Odniesienia do Talmudu: Jerusalem Talmud Shabbat, Jerusalem Talmud Sanhedrin & Berakhot

Rebbi Yose ben Rebbi Abun does not say so but Rebbi Eleazar asked Rebbi Joḥanan, should not the Two Breads, being mentioned separately, teach about all sancta on the ramp¹⁴⁹The ramp on which the priest ascends to the altar since it is forbidden to build steps to the altar (Ex. 20:22). The ramp was physically separated from the altar.? He said to him, them is a restriction. For these one is liable on the ramp, for all other sancta one is not liable on the ramp¹⁵⁸But on the altar one is liable at least in violation of a positive commandment. Babli Menaḥot 37b/38a.. This implies that a single item which is mentioned separately necessarily does not divide, but unnecessarily it divides¹³⁵It is axiomatic that the Torah contains no unnecessary statements. If an item is singled out and there is no apparent reason for this one has to conclude that anything to be inferred about this particular item applies to all similar cases.. Two items which are mentioned separately do not divide but according to Rebbi Ismael they do divide, as Rebbi Abun bar Ḥiyya said, the words of Rebbi Ismael are that two items which are mentioned separately divide¹⁵⁹From here on and the next paragraphs there is a parallel (but not an exact copy) in Sanhedrin 7:5 Notes 72–125.
One of R. Ismael’s hermeneutical principles is that “a detail which was singled out from a general category was singled out not for itself but as an example for the entire category.” R. Abun bar Ḥiyya states that according to R. Ismael this holds only for a single detail, not for two or more.. As Rebbi Ismael stated, you shall neither divine nor cast spells¹⁶⁰Lev. 19:26. Divination is an attempt to predict the future by magical means; spellbinding is practical witchcraft. Both are particular examples in the prohibition of witchcraft (Ex. 22:17), but no penalty is indicated.. Were not divining and spellbinding included in the general class¹⁶¹To use witchcraft is a capital crime (Mishnah Sanhedrin 7:5); in the absence of witnesses there is an automatic Divine verdict of extirpation. But the special cases of divination and spellbinding only trigger a verdict of extirpation; they are not cases for the human court. This illustrates R. Ismael’s principle. In Sifra Qedošim Pereq 6(2), R. Ismael and R. Aqiba identify divination and spellbinding as examples of make-believe witchcraft which according to Mishnah Sanhedrin 7:19 is not punishable by the human court. Automatically, these are separate examples of sins which require a purification sacrifice if done without criminal intent. A person who unintentionally acts as sorcerer, divinator, and spellbinder has to bring three sacrifices.? The were mentioned separately to be treated differently from the general case¹⁶²Hermeneutical principle #5 on R. Ismael’s list states that a general expression followed by particulars only refers to the particulars. If both general expression and details declare the same., one has to find a reason why the details have to be mentioned separately..

⁷²This paragraph and the following almost to the end of the Halakhah have a slightly more complete parallel in Šabbat 7:2 (9c l.62–9d l.59). Rebbi Abun bar Ḥiyya said^73,In Šabbat, there is here a sentence connecting the text to the preceding discussion, not applicable here. This shows that the text here is not a mechanical copy of the text in Šabbat.⁷⁴One of R. Ismael’s hermeneutical principles is that “a detail which was singled out from a general class was singled out not for itself but as an example for the entire class.” In Šabbat, R. Abun bar Hiyya is reported here to have stated that according to R. Ismael this holds only for a single detail, not for two or more. (As a statement of R. Johanan see below, Notes 95 ff.).: Rebbi Ismael stated so: You shall not divine nor cast spells⁷⁵Lev. 19:26. Divination is an attempt to predict the future by magical means; spellbinding is practical witchcraft. Both are particular examples of the prohibition of witchcraft (Ex. 22:17), but no penalty is indicated.. Were not divination and spellbinding included in the general class but were mentioned separately to be treated differently from the general case? In general by extirpation, the separate cases for extirpation⁷⁶To use witchcraft is a capital crime as indicated in the Mishnah; in the absence of witnesses there is an automatic Divine verdict of extirpation. But the special cases of divination and spellbinding only trigger a verdict of extirpation; they are not cases for the human court. This illustrates R. Ismael’s principle. In Sifra Qedošim Pereq 6(2), R. Ismael and R. Aqiba identify divination and spellbinding as examples of make-believe witchcraft which according to Mishnah 19 is not punishable by the human court. Automatically, these are separate examples of sins which require a purification sacrifice if done without criminal intent. A person who unintentionally acts as sorcerer, divinator, and spellbinder has to bring three sacrifices.. A statement of Rebbi Joḥanan says, it is a case of general case and detail⁷⁷The wording might be slightly misleading. There is a hermeneutical principle (#5 on R. Ismael’s list) which states that a general expression followed by particulars only refers to the particulars. This presupposes that both general expression and details are in the same paragraph. For example, Lev. 1:2 describes sacrificial animals as animals, cattle, sheep, or goats. In the context, “animals” means “cattle, sheep, and goats”. In the discussion here, the details are mentioned in paragraphs other than the one describing the general category. Then one has to find a reason why the details have to be mentioned separately., as Rebbi Abbahu said in the name of Rebbi Joḥanan, for anybody who would perform any of these abominations will be extirpated⁷⁸Lev. 18:29. This verse decrees a general verdict of extirpation on any violation of sexual taboos spelled out in Lev. 18, whether or not they are criminally punishable., etc. Was not his sister included in the general class⁷⁹The sister is forbidden in Lev. 18:9 but in the chapter about penalties, Lev. 20:17, the punishment is reserved for Heaven.? Rebbi Eleazar objected: Was it not written, the nakedness of your mother’s sister and your father’s sister you shall not uncover⁸⁰A misquote from Lev. 18:7,8. It seems that in G the verses were quoted correctly. It is incorrect also in Šabbat. It seems from the context that the text in G is a learned scribe’s correction of the original which, however, did not refer to Lev. 18:7,8 but to Lev. 20:19: The nakedness of your mother’s sister and your father’s sister you shall not uncover, for his close relative he touched, their sin they have to carry. Cf. Babli Yebamot 54a.? He told him, it was stated separately for a reason, to judge it by touching⁸¹Lev. 20:19 makes two statements: The punishment is reserved for Heaven and the sin is committed the moment the genitals of the parties touch, without any penetration. Mishnah Yebamot 6:2 extends the equivalence of touching and penetration to all sexual offenses.. But is it not written⁸²Lev. 20:18. The implications are the same as for v. 19.: A man who would lie with an unwellwoman, who uncovered her nakedness, he touched her source, and she uncovered the source of her blood? He told him, it was stated separately for a reason, to judge it by touching. That you should not say, since one is guilty about her already by the impurity of touching, we should not treat the one who touched equal to the one who had full intercourse. Therefore, it was necessary to say it⁸³In G and Šabbat: “Therefore, it was necessary to say that he is liable for each one,” cf. Note 71. It is possible to justify the addition by noting that Lev. 18:29 decrees separate extirpation and, therefore, separate sacrifices for unintentional sin, for each separate category of incest.. But is it not written⁸⁴Lev. 20:20.: A man who would sleep with his aunt uncovered his uncle’s nakedness? He told him, it was stated separately for a reason, to judge it by destruction⁸⁵In Šabbat there is a reference here to Lev. 20:21. This also is missing in G, showing that the text here is secondary to that in Šabbat, since Lev. 20:20 says they shall die destroyed whereas v. 21 notes they shall be destroyed. The difference is explained in the following statement by R. Yudan. The Babli (Yebamot 55a) applies both statements to both verses., as Rebbi Yudan said, at all places where they will be destroyed is mentioned, they will be childless; where they shall die destroyed is mentioned, they shall bury their children.

Rebbi Ḥiyya stated: If a bone was stuck in his throat he puts of the same kind on top of his head and this is not of ways of the Emorite²³³Addition of G which here becomes illegible.. Rebbi Eliezer ben Jacob stated: you shall neither divine nor use incantations²²⁴Lev. 19:26.. Even through there is no divining there are signs, but only after three portents²²⁵If something happened to a person three times he may assume that he is prone to this kind of accident, as Jacob feared for Benjamin’s life because he already had lost a wife and two sons.; for example when I came from Padan, Rachel died on me²²⁶Gen. 48:7.; Joseph is no more, Simeon is no more, and you want to take Benjamin²²⁷Gen. 42:36., etc