Powtórzonego Prawa 12:4 Odniesienia do Talmudu: Tractate Sefer Torah, Jerusalem Talmud Sanhedrin, Jerusalem Talmud Sukkah & Makkot

One who erases even one letter of a divine name transgresses a negative commandment. Rabbi Yishmael says thus it is written “And you will erase their names from that place” (Deuteronomy 12:3) and it is written immediately afterward “You shall not do this to the Lord your God” (Deuteronomy 12:4). But if ink drops on the text (even God’s name), it is permitted to erase it because his intention is only to correct, not erase.

Rebbi Yasa in the name of Rebbi Joḥanan: If he sacrificed a defective lamb to it, he is guilty²⁵⁹It is forbidden to sacrifice defective animals to God (Lev. 22:20). Nevertheless, if regular pagan worship does not include animal sacrifices but a Jew chooses to sacrifice a defective animal to that idol, he is guilty of idolatry. The Babli, Avodah zarah51a, quotes R. Abbahu in the name of R. Johanan in the opposite sense.. From where this? As Rebbi Hila said, do not do such to the Eternal, your God²⁶⁰Deut. 12:4. The paragraph deals with the destruction of places of pagan worship. It is interpreted to mean that anything similar to Temple worship, even if executed in an unacceptable way, is forbidden as pagan worship. Sifry Deut. 81 follows the Yerushalmi: “Anything which cannot be sacrificed in the Temple but somebody sacrificed it as foreign worship, if its kind might be sacrificed to God he is guilty; otherwise he cannot be prosecuted.”. Anything that you might do for the Eternal, your God, you may not do in this case.

Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: Do not worship them²⁴⁷Ex. 20:5, Deut. 5:9 the Second Commandment., a principle. Do not prostrate yourself before them²⁴⁷Ex. 20:5, Deut. 5:9 the Second Commandment., a detail. For you shall not prostrate yourself before another god²⁶¹Ex. 34:14.; He again stated the principle. Principle, detail, and principle: is nothing covered but the detail²⁶²Since in the Ten Commandments prostrating is mentioned before worshipping, the order really should be detail, principle, principle. Also, in our text of the Introduction to Sifra, “principle, detail, principle has to be judged in light of the detail,” adding anything similar to detail. The passage supports the thesis of Menahem Cahana [קוים לתולדות התפתחותה ספר זיכרון ,של מידת כלל ופרט בתקופת התנאים לתרצה ליפשיץ, Jerusalem 2005, pp. 173–216] that only the list of hermeneutical rules is original but the detailed interpretation of the rules is Babylonian (following R. Aqiba), never accepted in the Yerushalmi. The latter does not differentiate between כְּלָל וּפְרָט,פְּרָט וּכְלָל,כְּלָל וּפְרָט וּכְלָל, and in all cases reduces the validity of the principle to the case of the detail. The question naturally deserves no answer since it is not כְּלָל וּפְרָט וּכְלָל but פְּרָט וּכְלָל וּכְלָל, which is not the subject of any hermeneutical rule.? Rebbi Abun bar Cahana asked before Rebbi Hila: Do not do such²⁶⁰Deut. 12:4. The paragraph deals with the destruction of places of pagan worship. It is interpreted to mean that anything similar to Temple worship, even if executed in an unacceptable way, is forbidden as pagan worship. Sifry Deut. 81 follows the Yerushalmi: “Anything which cannot be sacrificed in the Temple but somebody sacrificed it as foreign worship, if its kind might be sacrificed to God he is guilty; otherwise he cannot be prosecuted.”, a principle. One who sacrifices to gods shall be banned²⁶³Ex. 22:19., a detail. Only for the Eternal alone²⁶³Ex. 22:19., He again stated the principle. Principle, detail, and principle; is not everything included²⁶⁴This statement is not found elsewhere in talmudic texts. But in R. Aqiba’s system of additions (רֵבּוּי) and subtractions (מְעוּט), addition + subtraction + addition implies that almost everything corresponding to the broad description of the additions is included (Tosephta Ševu`ot 1:7, Babli Nazir35b).? Does it not add one who embraces and one who kisses²⁶⁸Ex. 32:8, speaking of the Golden Calf.? He told him, why is prostrating mentioned? Not to infer from it that it is an action? He who embraces and he who (prostrates himself)²⁶⁶It is clear that one has to read ומנשק “and kisses” instead of ומשתחוה “and prostrates himself”. Embracing and kissing are not acts of worship. do not exemplify actions.