Levítico 19:14 Referências do Talmudee: Jerusalem Talmud Demai, Jerusalem Talmud Orlah, Jerusalem Talmud Gittin & Jerusalem Talmud Bava Metzia

One statement supports this and a second statement supports Rebbi Eleazar. “The trader’s produce everywhere is demay. When is that? If most of his supply is from Jews. But if he buys from Gentiles, it is certain¹⁷This supports our reconstruction of R. Eleazar’s text above, Note 11..” A statement supports Rebbi Joḥanan: “Rebbi Neḥemiah stated: “Whether from a Gentile, a Jewish Samaritan¹⁸All commentators change the text here, to treat ישראל either as a separate entry or to move it as qualifier to עם הארץ. However, there is no manuscript evidence for such a change. Rather Rebbi Neḥemiah seems to take sides in the quarrel on whether to consider Samaritans as Jews and sides with Rabban Simeon ben Gamliel (Ketubot 3:1, fol. 27a) against Rebbi; cf. also Chapter 3, Note 98. A Samaritan observes all Biblical laws. However, since his brand of Judaism was adopted by the Sadducees, we know that he takes the verse (Lev. 19:14): “Do not put an obstacle before a blind man” literally, not as a general injunction not to trap the unwary; he will not take heave and tithes from his harvest for sale. His produce is certainly subject to all the laws if we accept Samaritans as Jews., or an am haareẓ seller, if at times he buys from the Gentile, at times from the Jew, it is demay.”

Rebbi Ḥaggai said, when I descended from a ship I heard the voice of Rebbi Jacob stating: “Cloth dyed with ‘orlah shells should be burned.” But did we not state⁷⁸Mishnah Avodah Zarah 3:9.: “If one took from it⁷⁹A tree in a Gentile holy grove, whose wood is forbidden as accessory to idolatry. {wood to make] a weaver’s shuttle, it is forbidden for usufruct. If he used it to weave cloth it is forbidden for usufruct. ⁸⁰Mishnah Avodah Zarah 5:10. The question is: Why are textiles produced or processed with forbidden materials totally forbidden but wine mixed with forbidden wine, while unusable for Jews, can be sold if only the Jewish owner is not paid for the forbidden part? Why could the cloth not be sold for its value minus the cost of dying? If libation wine fell into a cistern, all is forbidden for usufruct.” But did we not state⁸⁰Mishnah Avodah Zarah 5:10. The question is: Why are textiles produced or processed with forbidden materials totally forbidden but wine mixed with forbidden wine, while unusable for Jews, can be sold if only the Jewish owner is not paid for the forbidden part? Why could the cloth not be sold for its value minus the cost of dying?: “Rabban Simeon ben Gamliel says, it should all be sold to a Gentile except for the value of the libation wine contained in it.” Rebbi Aḥa ben Jacob said, Ḥaggai raised the question, Rebbi Ḥaggai resolved it. What is it? There people do not buy wine from Gentiles⁸¹Gentile wine is automatically forbidden. It might be possible to sell the cloth for the price of undyed cloth; but it is forbidden to bring into circulation anything which might cause a Jew to commit an inadvertant sin. That would be transgressing the commandment “not to put an obstacle into the path of a blind person” (Lev. 19:14).; but here people do buy cloth from Gentiles.

MISHNAH: Any document signed by a Samaritan is invalid¹⁰⁵Since Samaritans, as a Sadducee sect, explain Lev. 19:14 to mean that it is forbidden to put a stone in the path of a blind man, but not, as Pharisees do, as a prohibition to do damage to the inadvertent, there is no biblical prohibition for a Samaritan to sign false monetary documents as long as he does not swear or appears as witness in a court. The literal interpretation of Lev. 19:14 in Philo (The Special Laws IV, xxxviii, 198) is probably sufficient to characterize him as Alexandrian Sadducee. Bills of divorce or manumission become valid only by the signature of the witnesses (in contrast to a bond, where “the debtor’s signature is worth a hundred witnesses”); the Samaritan himself would be the guilty party in an adulterous remarriage by the wife served with a fake bill of divorce or the marriage of a slave with a free Jewish woman, forbidden to him as long as he is a slave. Since “those rules which they keep (including marriage taboos), the Samaritans keep more strictly than do the rabbinic Jews” (Babli 10a, Yerushalmi Pesaḥim 1:1, 27b 1. 58), there is no reason to disqualify Samaritans from witnessing documents regarding marriage., except bills of divorce and bills of manumission. It happened that they brought before Rabban Gamliel at Kefar Othnay¹⁰⁶Kafr ‘Uthnay, a village near Megiddo on the Southern border of Jewish Galilee (Mishnah 7:7). While the Mishnah speaks only of a Samaritan witness, Rabban Gamliel accepted two Samaritans. a bill of divorce whose witnesses were Samaritans and he declared it valid. All documents confirmed by a Gentile recorder’s office¹⁰⁷The Gentile court usually is ערכי, Greek τὰ ἀρχεῖα “public records, archives.” For ערכאות compare τὸ ἀρχεῖον “town hall”. are valid, even if they are signed by Gentiles¹⁰⁸While Gentiles cannot be required to be honest, Gentile courts can be trusted to be jealous of their reputation., except bills of divorce and bills of manumission¹⁰⁹The Gentile court is unable to determine who can or cannot marry in Jewish law.. Rebbi Simeon says, all are valid¹¹⁰If executed by Jews and notarized by a Gentile court.; they said it only when they were made by private persons.