Talmud sobre Deuteronômio 7:26

HALAKHAH: ²⁹This and the the following paragraph also are Halakhah 3:8 in Avodah zara, where the differences in spelling are noted. Evidence points to Šabbat as the primary source. Much of the argument is found in Babli Šabbat 82b–83b. There is written abomination about the menstruating woman, and there is written abomination about idolatry, and there is written abomination about vermin. There is written abomination about the menstruating woman, for anybody who would commit any of these abomination s³⁰Lev. 18:29. The verse refers to all prohibitions of a sexual nature., etc. Abomination about idolatry, and do not bring any abomination into your house³¹Deut. 7:26. This verse refers uniquely to idols and idolatry., etc. Abomination about vermin, do not eat any abomination³²Deut. 14:2. The verse refers to all food prohibitions.. But I do not know to which of them it was compared. Rebbi Aqiba says, it was compared to abomination regarding the menstruating woman. As the menstruating woman imparts impurity by load, also idolatry imparts impurity by load²In Lev. 15:20–21 it is stated that anything the menstruating woman lies on becomes an original source of impurity. This means that if a woman in her period lies on top of ten mattresses and somebody touches the lowest one, which the woman never touched, he becomes impure as if he had touched the woman herself.. Or since the menstruating woman imparts impurity through a cover stone³³Stone is impervious to impurity. In general, anything not susceptible to impurity cannot transmit impurity. The one and only exception is impurity caused by genital discharges where impurity by load (Note 2) applies to anything under the affected person and even a stone plate covering a mattress will not shield the mattress from impurity if a person afflicted by a genital discharge sits on the stone. Babli Niddah 69b., does idolatry impart impurity through a cover stone? Rebbi Zeriqan in the name of Rav Jehudah, but some say in the name of Rav Ḥisda: Rebbi Aqiba agrees with the Sages that idolatry does not impart impurity through a cover stone. But the rabbis say it was compared to abomination s of vermin. As vermin imparts impurity by motion³⁴Here one has a serious discrepancy between the technical terminology of the Babli and the Yerushalmi. In the Babli impurity by motion is a form of impurity by load: If a person suffering from a genital discharge moves something indirectly or is moved with it, he imparts impurity. In the Yerushalmi this is consistently designated by its Mishnaic name, מִדְרָס, “stepping on.” This kind of impurity emphatically does not exist for vermin, or anything other than genital discharges. Therefore היסט the “motion” mentioned here must be that of a person’s hand touching an impure object. Transfer of impurity by touch is the only one mentioned for the eight kinds of impure vermin., so also idolatry imparts impurity by motion. Or as vermin in the size of a lentil imparts impurity³⁵Mishnah Ahilut 1:8. This minimum size for generation of impurity does not apply to complete limbs. does idolatry in the size of a lentil also impart impurity? Rebbi Zeˋira, Rebbi Isaac bar Naḥman in the name of Rebbi Eleazar, Rebbi Abbahu in the name of Rebbi Joḥanan: They were yoked to Baal Peor and ate sacrifices to the dead³⁶Ps. 106:28.. As the dead in the volume of an olive impart impurity so idolatry in the volume of an olive imparts impurity. Or since a corpse imparts impurity once a person puts his finger tips in³⁷This refers to “tent” impurity (Ševuot 2:1 Note 34) which is created by any part of a person’s body being under the same roof as a corpse, even if it is only a finger tip., could I think that idolatry imparts once a person puts his finger tips in? Tearing down, tearing down from the leprous house³⁸A house afflicted with recurrent “leprosy” must be torn down (Lev. 14:45). Pagan altars must be torn down (Deut. 12:3). By the nature of the topics, the verb נתץ is used in the singular in the first case, in the plural in the second. Therefore this is a comparison (הקש), not an “equal cut” (גזירה שוה); the laws will be similar, not exactly identical.. Since in a leprous house when he entered with his head and most of his body³⁹Based on Lev. 14:46, which decrees impurity for anybody coming into the house, Sifra Meṣoraˋ Pereq 5(4), Mishnah Negaˋim 13:8., so idolatry when he entered with his head and most of his body. Rebbi Ḥanania said, this means that the impurity of idolatry is not consistent⁴⁰Neither R. Aqiba nor the rabbis are consistent in their comparisons.. For otherwise, why does one compare if for the facile [impurity] and does not compare for the strict? Rebbi Mana said, it is consistent. Why was it compared to a corpse and to vermin? To inform in both cases about the facile [impurity] attached to it⁴¹The impurity of idols and idolatry should follow the rules common for impurities generated either by dead vermin or by bodily discharges. This argument is known in the Babli tradition as הַצַּד הַשָּׁוֶה “the equal part;” cf. H. Guggenheimer, Logical Problems in Jewish Tradition, in: “Confrontations with Judaism”, ed. Ph. Longworth, London 1966, p. 185.. This is for a broken idol. But a whole one even in the most minute size⁴²This is consistent with the impurity of animals as food, where a complete creature always is biblically forbidden irrespective of size (cf. Nazir 6:1 Note 64)., as Rebbi Ḥuna, Rebbi Ḥama bar Gorion said in the name of Rav: Baal was the penis gland in the form of a bean: They selected the Baal of circumcision as god⁴³Jud. 8:33. Instead of “Baal of Covenant” one reads “Baal of circumcision” referring to the place of circumcision. This identifies the Semitic Baal with the Greek and Roman Priapus..

What is Rebbi Aqiba’s reason? You should treat it as an abomination⁴⁴Deut. 7:26., like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile⁴⁵Babli 46a, Mekhilta dR. Ismael Mišpatim 20 (p. 332 ed. Horovitz-Rabin).. How does Rebbi Aqiba uphold the rabbis’ reason, you should treat it as abomination? Call it feces, treat it as excrement, make it vile. From where “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement; treat it as excrement, make it vile What is called King’s Face is called Dog’s Face. Spring of the Cup Spring of the Thorn. The Place of Fortune Place of Undress⁴⁶All these places and most of their idolatrous or obscene meanings are unknown. A similar list is as Tannaitic text in the Babli 46a, Tosephta 6:4. [Perhaps כוס should be read as كُس “behind”, in particular as part of the female anatomy (E. G.)]. Rebbi Tanḥuma in the name of Rav Huna: The Ai which is near Bet-Awen East of Bethel⁴⁷Jos. 7:2.. Earlier it was called Bethel but now one calls it Bet-Awen⁴⁸It seems that the translator of the LXX read the verse in the way of the Talmud and eliminated the mention of Bet-Awen, “the House of Iniquity”, as a gloss, as accepted by the moderns. (However, E. Täubler in a marginal Note to his copy of M. Noth’s Das Buch Josua, Tübingen 1938, identifies Bet-Awen as the old name of “The Ai (ruin)”; cf. Arabic ١ون “calm, tranquillity”.). It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida⁴⁹Yalqut Jos. ad 7:2; Gen. rabba 39(24), on Gen. 12:8. since Rebbi Abba bar Cahana said, there one calls a good deed ˋomda⁵⁰Syriac עמד. but the flow of urine ‘amida⁵¹Greek ἀμίς, -ίδος, ἡ, “chamber pot” (identified by Musaphia.). How does Rebbi Aqiba interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rav Huna in the name of Rav Joseph⁵²Since Rav Joseph lived two generations after Rav Huna, one has to read with the text in Avodah zarah: Rebbi Ḥuna.: from here that one does not tell anybody to leave unless he entered with his head and most of his body.

²²The entire paragraph has a parallel in the Babli, 54b. Anything received in barter for an idol must be destroyed as if it were the idol itself. Everybody agrees that substitutes are forbidden. What about substitutes of substitutes? Rebbi Ḥanina said, a disagreement between Rebbi Ismael and the rabbis. Rebbi Ismael ben Rebbi Yose said, forbidden. But the rabbis say, permitted. Rebbi Eleazar ben Hoshaia, the reason of the rabbis, you would be banned like itself²³Deut. 7:26.. Anything which you can keep from it is like itself²⁴Any proceeds are like the idol itself. But nothing is said about proceeds for barter of the proceeds.. What about it? Rebbi Yose ben Rebbi Bun said, like itself, like itself two times²⁵The expression חֶרֶם כָּמוֹהוּ appears only once in the biblical text. The argument gives the reason for R. Ismael ben R. Yose’s position. If the proceeds obtained by barter for an idol are an idol, then the proceeds in barter for the proceeds are also an idol; in effect, the prohibition never stops., because of nothing should cling to your hand from the ban²⁶Deut. 13:18..

MISHNAH: If one’s house was connected¹⁶⁸His house and the pagan temple share a wall. to a house of pagan worship and collapsed, it is forbidden to rebuild it. What should he do? He restricts himself to his property¹⁶⁹In the Babli: 4 cubits. His wall should be separated from the temple by 4 cubits. The text of Maimonides is that of the Yerushalmi. and builds. If it was his and the idolatry’s, it is judged half by half¹⁷⁰He may take half of the building material of the common wall for his own use; the remainder is forbidden for all usufruct for any Jew. Its stones, its wood, and its dust make impure like a crawling animal¹⁷¹As described in Lev. 11: 29–38, it makes impure by touch. This applies also to the stones which remain his property., as it is said¹⁷²Deut. 7:26. In Lev. 11:40–41, all crawling things which are forbidden as food are called abomination, including those which make impure by touch., you shall treat it as an abomination. Rebbi Aqiba says like a menstruating woman as it is said¹⁷³Is. 30:22. In Lev. 12:2 menstruation is called “the separation of her feeling miserable”., you shall throw it away like feeling miserable; you will call it excrement. Since the menstruating makes impure by load¹⁷⁴In Lev. 15:20–21 it is stated that anything she lies on becomes an original source of impurity. This means that if a woman in her period lies on top of ten mattresses and somebody touches the lowest one, which the woman never touched, he becomes impure as if he touched the woman herself. For R. Aqiba anybody who carries an idol becomes impure even if he never touched the idol., also idolatry makes impure by load.

HALAKHAH: “If one’s house was connected to a house of pagan worship,” etc. ¹⁷⁵This Halakhah also is Halakhah 9:1 in Šabbat(ש). Evidence points to Šabbat as the primary source. Much of the argument is found in Babli Šabbat 82b–83b. There is written abomination about the menstruating women, abomination about vermin, abomination about idolatry. About the menstruating woman, for anybody who would commit any of these abominations¹⁷⁶Lev. 18:29. The verse refers to all prohibitions of a sexual nature.. About vermin, do not eat any abomination¹⁷⁷Deut. 14: 2. The verse refers to all food prohibitions.. About idolatry, and do not bring any abomination into your house¹⁷⁸Deut. 7:26. This verse refers uniquely to idols and idolatry.. But I do not know for which purpose it was compared. Rebbi Aqiba says, it was compared to abomination regarding the menstruating woman. As the menstruating woman imparts impurity by load¹⁷⁴In Lev. 15:20–21 it is stated that anything she lies on becomes an original source of impurity. This means that if a woman in her period lies on top of ten mattresses and somebody touches the lowest one, which the woman never touched, he becomes impure as if he touched the woman herself. For R. Aqiba anybody who carries an idol becomes impure even if he never touched the idol., also idolatry imparts impurity by load. Or since the menstruating woman imparts impurity through a cover stone¹⁷⁹Stone is impervious to impurity. In general, anything not susceptible to impurity cannot transmit impurity. The one and only exception is impurity caused by genital discharges where impurity by load (Note 174) applies to anything under the affected person and even a stone plate covering a mattress will not shield the mattress from impurity if a person afflicted by a genital discharge sits on the stone. Babli Niddah 69b., does idolatry impart impurity through a cover stone? Rebbi Zeriqa in the name of Rebbi Ḥanina¹⁸⁰In, Šabbat: Rav Jehudah. On one hand, the tradent in Šabbat is mentioned as R. Zeriqan, the Yerushalmi form, not the Babli form Zeriqa as here; but this is to be explained by the babylonized spelling of the text of the present Tractate. On the other hand, the tradent in the Babli (Šabbat 82b) is R. Eleazar, a known student of R. Ḥanina., but some say in the name of Rav Ḥisda: Rebbi Aqiba agrees with the Sages that idolatry does not impart impurity through a cover stone. But the rabbis say it was compared to abominations of vermin. As vermin imparts impurity by motion¹⁸¹Here one has a serious discrepancy between the technical terminology of the Babli and the Yerushalmi. In the Babli impurity by motion is a form of impurity by load: If a person suffering from a genital discharge moves something indirectly or is moved with it, he imparts impurity. In the Yerushalmi this is consistently designated by its Mishnaic name, מִדְרָס, “stepping on.” This kind of impurity emphatically does not exist for vermin, or anything other than genital discharges. Therefore היסט the “motion” mentioned here must be that of a person’s hand touching an impure object. Transfer of impurity by touch is the only one mentioned for the eight kinds of impure vermin., so also idolatry imparts impurity by motion. Or as vermin in the size of a lentil imparts impurity¹⁸²Mishnah Ahilut 1:8. This minimum size for generation of impurity does not apply to complete limbs. does also idolatry in the size of a lentil impart impurity? Rebbi Zeˋira, Rebbi Isaac bar Naḥman, Rebbi Eleazar, Rebbi Abbahu in the name of Rebbi Joḥanan: They were yoked to Baal Peor and ate sacrifices to the dead¹⁸³Ps. 106:28.. As the dead in the size of an olive impart impurity¹⁸²Mishnah Ahilut 1:8. This minimum size for generation of impurity does not apply to complete limbs. so idolatry in the size of an olive imparts impurity. Or since a corpse imparts impurity once a person puts his finger tips in¹⁸⁴This refers to “tent” impurity (Ševuot 2:1 Note 34) which is created by any part of a person’s body being under the same roof as a corpse, even if it is only a finger tip., could I think that idolatry imparts once a person puts his finger tips in? Tearing down, tearing down one infers from the leprous house¹⁸⁵A house afflicted with recurrent “leprosy” must be torn down (Lev. 14:45). Pagan altars must be torn down (Deut. 12:3). By the nature of the topics, the verb נתץ is used in the singular in the first case, in the plural in the second. Therefore this is a comparison (הקש), not an “equal cut” (גזירה שוה); the laws will be similiar, not exactly identical.. Since in a leprous house when he entered with his head and most of his body¹⁸⁶Based on Lev. 14:46, which decrees impurity for anybody coming into the house, Sifra Meṣoraˋ Pereq 5(4), Mishnah Negaˋim 13:8., so idolatry when he entered with his head and most of his body. Rebbi Ḥanina¹⁸⁷In Šabbat: Ḥanania. The latter attribution is correct since he must have been a contemporary of R. Mana (II). said, this means that the impurity of idolatry is not consistent¹⁸⁸Neither R. Aqiba nor the rabbis are consistent in their comparisons.. For otherwise, why does one compare if for the facile [impurity] and does not compare for the strict? Rebbi Mana said, it is consistent. Why was it compared to a corpse and to vermin? To inform in both cases about the facile [impurity] attached to it¹⁸⁹The impurity of idols and idolatry should follow the rules common to impurities generated either by dead vermin or by bodily discharges. This argument is known in the Babli tradition as הַצַּד הַשָּׁוֶה “the equal part;” cf. H. Guggenheimer, Logical Problems in Jewish Tradition, in: “Confrontations with Judaism”, ed. Ph. Longworth, London 1966, p. 185.. This is for a broken idol. But an entire one even in the most minute size¹⁹⁰This is consistent with the impurity of animals as food, where a complete creature always is biblically forbidden irrespective of size (cf. Nazir 6:1 Note 64)., as Rebbi Yose hen Rebbi Abun¹⁹¹In ש: R. Ḥuna. said, Rav Ḥama bar Gorion in the name of Rav: Baal was the penis gland in the form of a bean. What is the reason? They selected the Baal of circumcision as god¹⁹²Jud. 8:33. Instead of “Baal of Covenant” one reads “Baal of circumcision” referring to the place of circumcision. This identifies the Semitic Baal with the Greek and Roman Priapus..

What is Rebbi Aqiba’s reason? You should treat it as an abomination¹⁹³Deut. 7:26., like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile¹⁹⁴ש has an addition: How does R. Aqiba interpret the rabbi’s reason, you should detest it? Detest it, make it vile. Babli 46a, Mekhilta dR. Ismael Mišpatim 20 (p. 332 ed. Horovitz-Rabin).. What means “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement. What is called God’s¹⁹⁵In ש: King’s face.. Face is called Dog’s Face. Spring of the Cup is called Spring of the Thorn. The Place of Fortune is called the Place of Undress¹⁹⁶All these places and most of their idolatrous meanings are unknown. A similar list is as Tannaitic text in the Babli 46a, Tosephta 6:4. Rebbi Tanḥuma (asked) [in the name of]¹⁹⁷The reading of Avodah zarah is in (parentheses), that of Šabbat in [brackets]. Rebbi Huna: It is written¹⁹⁸Jos. 7:2., The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen¹⁹⁹It seems that the translator of the LXX read the verse in the way of the Talmud and eliminated the mention of Bet-Awen, “the House of Iniquity”, as a gloss, as accepted by the moderns. (However, E. Täubler in a marginal Note to his copy of M. Noth’s Das Buch Josua, Tübingen 1938, identifies Bet-Awen as the old name of “The Ai (ruin)”; cf. Arabic اون “calm, tranquillity”.). It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since the flow of urine is called ‘amida²⁰⁰This piece is truncated here but it is in bad shape both here and in Šabbat (and Yalqut Jos. ad 7:2). It is intelligible in Gen. rabba 39(24), on Gen. 12:8, the first mention of The Ai in the Bible, following the interpretation of J. Levy:
ויעתק משם ההרה מקדם לבית אל. לשעבר היתה נקראת בית אל ועכשיו היא נקראת בית און. א״ר אלעזר לא זכתה להקראת בית העמל הרי היא הקראת בית העמד. תמן קרײן לפועלא טבא עמילה ולהרהון של מימי רגלים עמידה.
He transferred from there to the mountain, East of Bethel. In the past it was called Bethel but now it is called Bet Awen. Rebbi Eleazar said, it did not merit to be called the House of Work but it is called the House of Baptism. There, they are calling a good worker عَمِل but the chamber pot ἀμίδα.. How (do the rabbis) [does Rebbi Aqiba]¹⁹⁷The reading of Avodah zarah is in (parentheses), that of Šabbat in [brackets]. interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rebbi Huna in the name of Rav Josef: from (where) [here]¹⁹⁷The reading of Avodah zarah is in (parentheses), that of Šabbat in [brackets]. that one does not tell anybody to leave unless he entered with his head and most of his body.

MISHNAH: Also in a case where they said to lease they did not mean a dwelling because he will introduce idols as it is said, do not bring an abomination into your house for you would be anathema like it²⁵⁵Deut. 7:26., etc. In any case he should not lease to him a bath house because it is called by his name²⁵⁶If the bath house (or any other public convenience) is known as the Jew’s property it cannot be operated on the Sabbath since people would think that the Jew operates it..

HALAKHAH: “Also in a case where they said to lease,” etc. Therefore, at a place where one is used to sell²⁵⁷Outside the Land for R. Meïr and in Syria for R. Yose., he may sell even a dwelling and lease a dwelling²⁵⁸Deut. 7:26 applies only to the Land. In the theory of the Babli, Gentiles outside the Land are no real idolators but only followers of inherited superstitions. Cf. Tosephta 2:8.. Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Eleazar ben Rebbi Yose: Even a small room as in the tannery of Sidon²⁵⁹If a small room in an industrial complex cannot be leased to Gentiles as living space. A similar text in Babli 21b.. Not only all of it, but even one room. “If there were two, one inside the other, the inner one is liable, the outer one is not liable.²⁶⁰This is Mishnah Ma`serot3:5 (Note 92). Harvested grain becomes liable for tithes only when it is being prepared for storage. An example of this is grain transported from the field to the courtyard attached to the farmer’s dwelling. R. Jehudah holds that if there is a courtyard inside another, the inner one only counts in this respect.” If there was one and it was subdivided into two, two and combined into one²⁶¹How do the rules of tithing apply? The question is inappropriate here and not answered.? Rebbi Abin in the name of the rabbis there:²⁶²Of Babylonia. This²⁶³The argument of the Mishnah about leasing a bathhouse. In Tosephta 2:9, R. Simeon forbids leasing a field anywhere for the same reason. implies that if there was a field adjacent to a road it is forbidden to lease it to Gentiles because it is known by the name of the Jew and they plough there on Sabbaths and holidays.

Anyone who goes into the street with his shoes unlaced is haughty of spirit. [He who walks] with his sanṭer³¹A kind of cloak. hanging side-ways,³²Over his shoulder. or his cap turned backwards, or [sits] crosslegged, or holds in his hand the straps of the tefillin and puts them back while walking in the street belongs to the haughty of spirit. Every man in whom there is haughtiness of spirit is as though he worships idols,³³So GRA. as it states, Thou shalt not bring an abomination into thine house,³⁴Deut. 7, 26, the reference being to an idolatrous image. and it states elsewhere, Every one that is proud in heart is an abomination to the Lord:³⁵Prov. 16, 5. the word abomination is written in the one connection and also in the other—as the abomination mentioned in the one refers to idolatry so the abomination mentioned in the other refers to idolatry.