Powtórzonego Prawa 12:14 Odniesienia do Talmudu: Jerusalem Talmud Shabbat, Jerusalem Talmud Megillah, Yoma & Avot DeRabbi Natan

I could think that they should be giving lashes for the addition²⁰⁸The prohibition of agricultural work after the harvest of the preceding year, different for work on the soil or on trees. This has nothing to do with the rules of the Sabbath or with general principles of hermeneutics; it is from Kilaim 8:1, Notes 26–28.. Rebbi Joḥanan explains the baraita: I could think that one gives lashes for ploughing during the Sabbatical year, but Rebbi Eleazar explains the baraita: I could think that one gives lashes for the first two terms²⁰⁹Rabbinic prohibitions to prepare fields or prune trees after harvest in the year before the Sabbatical. The time tables are different for different kinds of work; Mishnah Ševiˋit 1:1,2:1.. Some Tannaïm state: Six years you shall sow your field, and six years you shall prune your vineyard; but some Tannaïm state: Your field you shall not sow, etc. He who says six years supports Rebbi Joḥanan; he who says your field you shall not sow supports Rebbi Eleazar²¹⁰As explained in the preceding paragraph..
A baraita disagrees with Rebbi Eleazar:²¹¹Sifry 70. Babli, Zebaḥim 106a. Beware of, a prohibition. Lest, a prohibition²¹²This is a principle accepted in both Talmudim. A verse stating “beware of” or “lest” does not need an explicit “do not” in order to be classified as a prohibition.. And it is written²¹³Deut. 12:13–14: Beware, and do not offer your elevation sacrifices at any place you see. Only at the place which the Eternal will choose … there you shall offer your elevation sacrifices and there you shall do everything which I am commanding you. This is a general prohibition followed by two specific positive commandments. The two verses are parallel, not logically consecutive as R. Eleazar would require.: There, you shall offer your elevation offerings and there you shall make. There, you shall offer, that is the offering; and there you shall make, that is slaughtering and sprinkling. Just as offering is a positive commandment and a prohibition²¹⁴A positive commandment to be performed at the Chosen Place and a prohibition everywhere else., so slaughtering and sprinkling which are positive commandments should be covered by a prohibition. Because it is written there you shall offer, and there you shall make. Therefore, if there you shall offer, and there you shall make were not written, no positive commandment would allow inferences for a prohibition and no prohibition would allow inferences for a positive commandment²¹⁵As maintained by R. Joḥanan.. How does Rebbi Joḥanan handle this? That you should not say as you say referring to the Sabbath: If one dug a hole, made a ditch, or dug to put in a pole, he is guilty only of one offense²¹⁶The activities quoted here are all derivatives of ploughing (Babli 73b).. Similarly, if he slaughtered and offered, he should be guilty only of one offense; therefore, it was necessary to say, he is liable for every single action²¹⁷In the Babli, Zebaḥim 107b, according to one opinion this is R. Ismael’s position..

Rebbi Yose ben Ḥanina said, the altar is permitted only by a prophet. What is the reason? Guard yourself lest you bring your elevation offerings at any place you are seeing, except at a place ⁵³⁷Deut. 12:13–14. The argument is from the part not quoted, except at a place which the Eternal will chose, by informing a prophet of His choice. etc. ⁵³⁸Ta`aniot 2:8, Notes 164–165. And Elijah sacrifices when local altars are forbidden? Rebbi Simlai said, the Word He said to him⁵³⁹1K. 18:36.: I acted on Your saying. I acted following Your Word.

Rebbi Yasa in the name of Rebbi Joḥanan: This is the indication: Any time the Ark is inside⁵⁷⁸The Tabernacle or the Temple., private altars are forbidden; once it left, private altars are permitted. Rebbi Ze`ura asked before Rebbi Yasa: even temporarily, as in the case of Eli⁵⁷⁹1S. 4:4. While it turned out that the absence of the Ark was permanent, it was intended to be temporary. What was the status of private altars between the removal of the Ark from Shilo and its installation in Qiryat Yearim?? Rebbi Abbahu in the name of Rebbi Joḥanan, “there”, “there”. Just as in the case of “there” mentioned there private altars are forbidden, so in the case of “there” mentioned here private altars are forbidden⁵⁸⁰It is not quite clear to which verses this refers. In Zevaḥim119a Rashi refers to the prohibition of private altars, where “there” is used both in Deut. 12:7 and 14:23 regarding the obligation to sacrifice at the public shrine, and Ex. 40:3 regarding the place of the Ark in the Tabernacle.. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan, in that case if there is no Ark is there no Pesaḥ⁵⁸¹In that case there could not have been any Pesaḥ sacrifice in the Second Temple, whose basic institutions were approved by Zachariah, Haggai, and Malachia. Since we know that the Pesaḥ was sacrificed there, the argument presented must be invalid.? Rebbi Yose ben Rebbi Abun said, “appellation”, “appellation”. Just as in the case of “appellation” mentioned there private altars are forbidden, so in the case of “appellation” mentioned here private altars are forbidden⁵⁸²It is not clear what this means. It cannot refer to the biblical meaning of the word אַזְכָּרָה, the declaration by the priest that the part taken is God’s part to be burned on the altar, since this does not apply to the items in question. Therefore it must refer to the rabbinic meaning of אַזְכָּרָה, the Name YHWH, which appears many times both in reference to permitted and prohibited altars.. And so Rebbi Jehudah and Rebbi Simeon were saying, Second Tithe in Nob and Gibeon. One understands Rebbi Jehudah, since Rebbi Jehudah said, purification sacrifice and Pesaḥ for the individual on the public altar, no purification sacrifice and Pesah for the individual on a private altar⁵⁸³He expressly endorses Pesaḥ on any public altar, without reference to the Ark.. Following Rebbi Simeon? Since Rebbi Simeon said, “The community only brings what Scripture fixed for it.⁵⁸⁴But Pesaḥ depends on the calendar, it is not fixed beforehand and therefore should be forbidden on a public altar. The same holds a fortiori for Second Tithe which depends on the crop; Note 521.” Rebbi Simeon is of the opinion that since when Second Tithe was introduced it was not interrupted⁵²²This statement does not belong here, it was copied from Halakhah 14. Second Tithe is the farmer’s property to be consumed in purity “before the Eternal” (Deut. 14:23). When the Tent was at Nob, the altar at Gibeon, and the Ark at Qiryat Yearim, it is difficult to see where “before the Eternal” was. He posits that the duty of Second Tithe was in force in the interval between Siloh and Solomon’s Temple..