Êxodo 2:21 Referências do Talmudee: Jerusalem Talmud Nedarim

HALAKHAH: “In addition, Rebbi Eliezer said, one finds an opening in changed circumstances,” etc. Rebbi Simon in the name of Rebbi Joshua ben Levi⁴²In the Babli, 64b, Rav Ḥisda: Rebbi Eliezer learned from Moses, to whom the Holy One, praise to Him, provided an opening by changed circumstances. The Holy One, praise to Him, said to him: If you had known that “all the men who want to kill you have died,” would you have vowed⁴³The background is in Tanḥuma Šemot 12,Tanḥuma Buber Šemot 11, on Ex. 2:21, quoted in the Babli 65a: “Moses swore that he would dwell with the man” deriving וַיּוֹאֵל from אלה “to swear”, not from יאל “to agree, to decide”. (The problem naturally is that the form וַיּוֹאֵל is qal if derived from יאל but hiph‘il if derived from אלה and would have to be translated “he (Reuel) made Moses swear to dwell with the man,” which should require a nota accusativi before “Moses”.} Since Moses swore in Midyan that he would stay there when he thought that he never could return to Egypt, he had to return there to have his vow dissolved.? But did they really die? Were they not Dathan and Abiram⁴⁴The identification of “the evil one” in Ex. 2:13 is in the Babli, 64b, and Tanḥuma Šemot 10; identifying all anonymous evildoers in Ex. and Num. with Dathan and Abiram who were called “evil ones” by Moses (Num.16:26).? Only, they became poor⁴⁵Therefore, nobody in government would listen to their calumnies. In the Babli, this is attributed to R. Simeon ben Laqish..

It was stated¹²¹The Babli, 10b, has a different collection of substitutes for “oath”.: šĕbutâ, šĕquqâ; Rebbi Ḥiyya stated: šĕbuqa, šĕqu‘â, šĕqurâ. “A vow”, when he made a vow by Moy, by the oath which Moses vowed, “and Moses accepted the curse.¹²²Ex. 2:21. “Moses swore to stay by the man,” not “Moses agreed to stay with the man,” cf. the Targumim.” Rebbi Jonah asked, why do we not say, by the oath which Saul vowed, “Saul menaced the people with a curse¹²³1S. 14:24. Why is the invocation of Saul’s name not a form of oath. In the verse quoted, the meaning of “imposing a curse by an oath” is clear and undisputed. There is no answer, probably because religious fear was never connected with the name of Saul. It is noteworthy that all through proto-Mishnaic, Mishnaic, and Talmudic periods the name Moses is not used for living persons; there are a few appearences of a substitute name such as Maishe.”? By my right hand, that is a vow, by my left hand, that is a vow¹²⁴In the Babli, 10b, only “right hand” is accepted.. Rebbi Mattaniah said, for it is written¹²⁵Dan. 12:7.: “He lifted his right hand and his left hand to the Heavens and swore by the Eternally Living.”

⁵¹Tosephta 2:10, a slightly different version in the Babli, Baba Batra 8a, Sanhedrin 112a.“A person who makes a vow ‘to forbid himself the people of the town,’ if another person came and dwelled there for thirty days, [the vower] is permitted to deal with him. ‘From the inhabitants of the town,’ if another person came and dwelled there for thirty days, [the vower] is prohibited from dealing with him.⁵²“People of the town” are its taxpayers. The obligation to pay local taxes starts only with a residence of 12 months. “Town dwellers” are those who have to contribute to the local welfare fund. That obligation starts after thirty days.” ‘A qônām that the people of my town cannot have any usufruct from me,’ he cannot ask the local rabbi⁵³Since he is an interested party.. ‘The usufruct of the people of my town [is forbidden] to me’, he can ask the local rabbi. Some Tannaïm state, even in the first case he can ask, for it does not mean that [the rabbi] would dissolve his own vow⁵⁴The rabbi does not have to disqualify himself since formally he is only forbidden to dissolve his own vows and it is probably embarrassing to him to deal with a person who makes that kind of vow.. A vow of the community cannot be dissolved⁵⁵This is generally agreed on (Babli Giṭṭin 36a, Makkot 16a); since voter rolls change continuously, it is impossible to get all people who voted for the vow together to ask for dissolution.. A vow made in public cannot be dissolved⁵⁶The Babli, Giṭṭin 36a, decides against this.. ⁵⁷Tosephta 2:10.“If somebody made a vow that another should not have usufruct from him, if the vow was made in the other’s presence, he can request the vow to be dissolved only in the other’s presence; if the vow was not made in the other’s presence, he can request the dissolution either in the other’s presence or in his absence.” Rebbi Joḥanan said, because of the shame; Rebbi Joshua ben Levi said, because of the suspicion⁵⁸R. Joḥanan feels that the maker of an inappropriate vow should be shamed, R. Joshua ben Levi requires the other party to be present lest he thought that the vower broke his vow. The Babli, 65a, disagrees and holds that the rule is biblical. Since Moses had sworn to Reuel to stay in Midian (Ex. 2:21), God dissolved his vow not at the Senna-bush but in Midian, with the consent of his family (Ex. 3:18)..