Deuteronômio 17:19 Referências do Talmudee: Jerusalem Talmud Horayot, Jerusalem Talmud Berakhot & Jerusalem Talmud Sanhedrin

“The Prince.” I could think a tribal chieftain like Naḥshon; the verse says, “if he transgressed one of the commandments of the Eternal, his God⁸Lev. 4:22.; and further it says, that he may learn to fear the Eternal, his God¹⁰⁴Deut. 17:19. This is justification for the short statement in the Mishnah. Babli 11a/b, Sifra Ḥova (Wayyiqra II) Parašah5(1).. “His God, [his God]” for an equal cut. Since “his God” mentioned there refers to a Prince over whom there is only [the Eternal]¹⁰¹From B, missing in L. his God, so also “his God” mentioned here refers to a Prince over whom there is only [the Eternal]¹⁰¹From B, missing in L. his God⁹⁵The argument is the same as in the case of three pieces discussed earlier; one constructs a case for five only because for R. Joḥanan in the case of three only one animal was needed. One could have done with four pieces.
For R. Joḥanan, the validity of the dedication of the first animal can be extended to cover all five pieces. The other four animals cannot be used, but dedicated animals cannot become undedicated. They are sent to graze until they either develop a defect which makes them unfit for the altar or they exceed the age limit for sacrificial animals (Mishnah Parah 1:1) when they can be sold and the money used for voluntary elevation offerings..

Rebbi Zeïra in the name of (Rebbi) Abba [bar Jeremiah]¹³²While all sources have here “Rebbi Abba”, the continuation shows that one must read “(Rav) Abba bar Jeremiah”. This is also required since the next statement of Rebbi Zeïra, unrelated to the subject under discussion, is only quoted because it also is in the name of Abba bar Jeremiah.: A person should not enter a urinal¹³³R. Eleazar Askari (followed by Pene Moshe) wants to identify the “house of water” with a toilet since in Arabic a toilet is called בַּית אַלמַא “house of water”, but L. Ginzburg already noted that this is impossible; in the Yerushalmi as in the Babli a toilet is called בית הכסא. In the Tosephta (Sanhedrin 4:8) it is stated that a king, who has to write for himself a Torah that has to accompany him everywhere (Deut. 17:19), may not take the Torah with him to the “house of water”. This rule is quoted in Babli Sanhedrin 21b, in the reading of R. Ḥananel and ms. ק, in the formulation that he takes the Torah with him neither to the bathhouse, nor to the toilet, nor to urinate. Hence, the toilet and the “house of water” are two different things. with his books or tefillin in his hands. Rebbi Yoḥanan, when he had a book¹³⁴In the Babli (Berakhot 23a), a book of sermons. in his hand he gave it to somebody else. When his tefillin were on him, he stood in them¹³⁵The Babli (loc. cit.) reports that Rebbi Yoḥanan put the tefillin in a pouch which he kept in his hand, not that he was wearing them. But the Babli does not speak about a urinal (with canalization, after the Roman fashion) but of a toilet, i. e., an outhouse. Roman canalization was unknown in Babylonia. Hence, the seemingly parallel passages in reality deal with different subjects.. A baraita disagrees with Abba bar Jeremiah: A man may enter a urinal with his books or tefillin in his hand. Rebbi Zeïra said: Abba bar Jeremiah refers to one case where he can wear them, and to another case where he cannot wear them¹³⁶This distinction is also reported in the Babli (loc. cit.) in the name of Rebbi Zera (Zeïra). If one takes off the tefillin in the evening, when there is not time anymore to put them on afterwards, one must put the tefillin in a designated bag or chest so as to treat them with respect. Temporary disrespect is only authorized if tefillin have to be ready for immediate use.. For if he cannot perform a mitzwah with them, why should he degrade them?

MISHNAH: He shall not add wives¹⁶⁸Deut. 17:17., only eighteen¹⁶⁹This is the number of wives David could have had, as explained in the Halakhah.. Rebbi Jehudah says, he may have many on condition that they not deflect his mind¹⁷⁰Deut. 17:17 reads: And he shall not add wives, lest his mind be deflected (from his religious duties.) If the prohibition were absolute, it would not need a rationale.. Rebbi Simeon says, he should not marry even one if she deflects his mind¹⁷¹R. Simeon in principle objects to R. Jehudah’s argument. For him, every biblical commandment has a rationale indicated in the text, even if it is not explicit (Babli 21a). Therefore, lest his mind be deflected is a commandment in itself. Hence, 18 wives is the maximum permitted to a king under any circumstances.. Then why was it said, he shall not add wives? Even one like Abigail¹⁷²Who prevented David from sinning, cf. Halakhah 3. Since she predicted that David would be king, she is counted as a prophetess (Seder Olam Chap. 2)..
He shall not add horses¹⁷³Deut. 17:16., over and above what he needs for his chariots. And silver and gold he shall not add excessively¹⁶⁸Deut. 17:17., over and above what he needs for his payroll¹⁷⁴Greek ὀψώνιον, Latin obsonium,“victuals, allowance, gratuity”, here taken as allowances for everybody on the king’s payroll.. And he shall write a Torah scroll¹⁷⁵Deut. 17:18. for himself. If he goes to war, it is with him; if he returns, it is with him; if he sits in court, it is with him; if he sits down for dinner, it is with him, as it is said: It shall be with him, and he shall read in it all the days of his life¹⁷⁶Deut. 17:19..
One does not ride on his horse, nor does one sit on his throne, nor does one use his scepter. One may not see him when he is barbered, nor when he is naked, nor when he is in the bath, as it is said¹⁷⁷Deut. 17:15.: You certainly shall put a king over you, that his fear be upon you.