Levítico 8:17 Referências do Talmudee: Jerusalem Talmud Sotah

HALAKHAH: “As it was said further,” etc. Rebbi Joḥanan said, anybody who is not in the position of those [men]²²The “heads of Ephraim”, “princes and community” who forbade to the Ephraimite army to treat the Judahite prisoners as prisoners of war, 2Chr. 28:12,14. who had the power to object, should not object. ²³The same text Terumot 5:9, Notes 113–115; Ḥagigah 1:8 (76d, line 50). Rebbi Aḥa in the name of Rebbi Jonathan: Just as it is a commandment to speak on things that will be done, so it is a commandment not to talk about things that would not be done²⁴In the Babli, this is formulated as: “Let them be in error, do not turn them into intentional sinners” (Beṣah 30a, Baba batra 60b). A formulation similar to the one given here in Yebamot 65b in the name of R. Eleazar.. Rebbi Eleazar said, just as it is forbidden to declare the impure pure, so it is forbidden to declare the pure impure. Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: If a practical case comes before you and you do not know whether to burn or to suspend²⁵Heave that is impure by biblical standards has to be burned, if impure by rabbinical standards it only has to be kept until it rots and is no longer food and therefore pure by all standards. As a practical matter, it would be preferable to burn heave rabbinically impure in the second degree so that it should not cause third degree disability by inadvertent touching., always prefer burning to suspension since nothing is more beloved in the Torah than burned oxen and burned rams²⁶Animals whose blood was used for a purification rite inside the Temple building (Lev. 4:12,21; 8:17; 16:27)., and they are burned. Rebbi Yose asked: Does one infer something which is not commanded from something which is commanded²⁷R. Joḥanan’s argument does not prove anything for rabbinic decisions.?