Deuteronômio 21:7 Referências do Talmudee: Jerusalem Talmud Sotah, Jerusalem Talmud Rosh Hashanah & Jerusalem Talmud Sanhedrin

If the court saw the killer. Some Tannaïm state, two of them should stand up and testify before them. There are Tannaïm who state that they all should go and testify at another place¹⁸The Babli, Roš Haššanah 25b, Baba qama 90b, makes it clear that a judge who is an accidental witness is by that fact disqualified as judge in the case. There, the baraitot are interpreted to mean that R. Ṭarphon holds that a judge can appear as witness before his colleagues, but R. Aqiba states that a judge as witness has to appear before a different court.. Rebbi Jehudah ben Pazi in the name of Rebbi Ze‘ira: As they differ here, so they differ about testimony for the New Moon¹⁹And in effect in all court proceedings based on biblical standards. The Babli, Ketubot 21b, relaxes these standards in rabbinic cases involving money; accepting that a judge from his own knowledge may recognize a signature on a contract..

²²The text here is closely parallel to one in Soṭah 9:1 (Notes 18–19), and a reformulation in Sanhedrin 1:1, Notes 127–138.
The first sentence deals with the ceremony of breaking the neck of a calf to atone for an unsolved murder (Deut. 21:1–9), whose rules are in Soṭah 9:1. If the Court saw the killer; even if they said, if we saw him we would not recognize him, they would not break the neck, for it is written, our eyes did not see²³Deut. 21:7. in any way, and they did see. And if the court saw the killer, some Tannaïm state: two of them become witnesses and testify before the rest of them. There are Tannaïm who state that they all are witnesses and have to go and testify before another place²⁴They hold that a witness is automatically disqualified as a judge since he has an opinion about the case before the start of the proceedings.. Rebbi Jehudah ben Pazi in the name of Rebbi Ze`ira: As they differ here, so they differ about testimony for the New Moon²⁵Whether members of the Synhedrion who saw the New Moon may act as witnesses before their colleagues..

MISHNAH: But the following must be said in the holy language: The recitation for the first fruits³⁰The declaration in the Temple, Mishnah Bikkurim 2:5., ḥalîṣah³¹The required declarations by the childless widow and brother-in-law in the ceremony which frees her to marry outside the family; cf. Yebamot12:3–4., blessings and curses³²This is of purely antiquarian character, asserting that the curses detailed in Deut. 27:11–26 (each curse prefaced by a corresponding blessing: “Blessed be the man who will not …”) were pronounced in Hebrew, based on Jos. 8:34; cf. Halakhah 4., the priestly blessing³³Num. 6:22–26., the benedictions of the High Priest³⁴In the service of the Day of Atonement, Mishnah Yoma 7:1; cf. Halakhah 6., the portion about the king³⁵The public reading from the Torah at the end of a Sabbatical year, Deut. 31:10–13; cf. Halakhot 7–8., the portion about the calf whose neck was broken³⁶The declarations Deut. 21:7 (the Elders), 8 (the priests); cf. Chapter 9., the [priest] anointed for war at the time he speaks to the people³⁷Deut. 20:1–9; cf. Chapter 8.. The recitation for the first fruits, how? “You shall begin and say before the Eternal, your God³⁸Deut. 26:5.” but further on it says, “the Levites shall begin and say to all the men of Israel in an elevated voice³⁹Deut. 27:14. The implication of this verse is explained in the Halakhah.”. Since “beginning” further on means in the holy language, so also here in the holy language⁴⁰This is an application of the third hermeneutical rule of R. Ismael: The meaning of a word is defined by one paradigm. It does not fit the mold of the second rule, “equal cut”, preferred by the commentators..
Ḥalîṣah how? “She shall begin and say: So shall be done to the man⁴¹Deut. 25:9.” but further on it says, “the Levites shall begin and say to all the men of Israel in an elevated voice”. Since “beginning” further on means in the holy language, so also here in the holy language. Rebbi Jehudah says, “She shall begin and say so,” [it is invalid] unless she says exactly that text⁴²He disregards the dividing accent in the sentence and reads: “She shall begin and say so: it will be done to the man who will not build his brother’s house” instead of “She shall begin and say: thus will be done …” It gives a different twist to a derivation originating with R. Jehudah’s father’s teacher R. Eliezer in Mishnah Yebamot 12:4; cf. Babli 33a/b..