Talmud sobre Números 5:22

HALAKHAH: “A woman living in her husband’s house,” etc. ⁷This paragraph is from Sotah 2:1, Notes 15–23 which is the original since the last sentence, which makes the argument intelligible, is missing here. Rebbi Joḥanan said, for the four who are missing atonement⁸Anyone whose own body was the source of impurity, when he is pure again cannot enter the Temple precinct unless he first brought a sacrifice of cleansing: The woman after childbirth (Lev. 12:6–8), the person healed from skin disease (Lev. 14: 1–32) and the persons healed from genital discharges (Lev. 15:14–15,29–30). others may dedicate without their knowledge; these are the following: Man or woman [healed from] genital discharges, the woman after childbirth and one [healed from] skin disease, since a father may dedicate for his small son who is lying in a crib⁹Who could have been afflicted with skin disease and, if female, with a discharge at her birth mimicking menstruation. One understands man or woman [healed from] genital discharges or [healed from] skin disease, but a woman after childbirth? May a minor give birth? ¹⁰This text also is in Yebamot 1:2, Note 153. It implies that a woman giving birth is an adult and no longer in her father’s power. Did not Rebbi Redifa, Rebbi Jonah, say in the name of Rav Ḥuna: If a woman became pregnant and gave birth before she grew two hairs, she and her son will die. After she grew two hairs, she and her son will live. If she became pregnant before she grew two hairs and gave birth after she grew two hairs, she will live but her son will die. How is the situation? Since a man may dedicate for his underage daughter¹¹Therefore, he should be able to dedicate for his wife who also is dependent upon him.. Since he married her off¹²Even without growing pubic hair, if he married her off she is emancipated from him., she already left his power. But it must be since a man may dedicate for his deaf-mute wife. Here, in the case of the suspected wife, the case of the minor does not apply since ¹³This statement also is in Sotah 1:2, Note 91. In the language of the Babli, Yebamot33b, “the seduction of an under-age girl is rape.” Rebbi Zeˋira, Rebbi Yosa¹⁴With the text in Sotah read: Yasa. said in the name of Rebbi Joḥanan : An underage girl who whored has no will to be forbidden to her husband. The case of the deaf-mute does not apply since it is written¹⁵Num. 5:22. The answer of the wife is a requirement that cannot be waved. Therefore, a mute woman cannot undergo the sotah ordeal. The Babli concurs, Sotah27b, quoted in Num. rabba 9(18).: The woman shall say: Amen, amen. Rebbi Abun said, since it is written¹⁶Deut. 14:26. A man’s house usually means his wife. The missing final sentence explains that since he cannot enjoy himself if his wife is forbidden to him, she cannot hinder him in the preparations for her rehabilitation. This answers the original question for the husband. At the same time, R. Abun disagrees with R. Joḥanan and holds that only the husband may dedicate the purgation offering of the woman after childbirth without her knowledge since he has a direct interest in it. While the woman after childbirth is permitted to her husband once she is recovered and pure, she cannot enjoy the holiday sacrifices with him as long as her sacrifice has not been handed over to the Temple personnel.: You shall enjoy together with your house.

May her husband dedicate for her without her knowledge? Since he is a partner in the flour offering, may he dedicate for her without her knowledge? May another person dedicate for her without her knowledge¹⁴In case the first question is answered in the affirmative, there is a second question to be answered.? It comes following what Rebbi Joḥanan said, as Rebbi Joḥanan said, for the four who need cleansing¹⁵Anyone whose own body was the source of impurity, when he is pure again cannot enter the Temple precinct unless he first brought a sacrifice of cleansing: The woman after childbirth (Lev. 12:6–8), the person healed from scale disease (Lev. 14:1–32), and the persons healed from genital discharges (Lev. 15:14–15,29–30). others may dedicate without their knowledge; these are the following: Man or woman [healed from] genital discharges, one [healed from] scale disease, and the woman after childbirth; since a father may dedicate for his small son who is lying in a crib¹⁶Who could have been afflicted with scale disease and, if female, with a discharge at birth mimicking menstruation.. One understands man or woman [healed from] genital discharges or [healed from] scale disease, but a woman after childbirth? May a minor give birth? ¹⁷Text from Yebamot 1:2, Note 153. Did not Rebbi Redifa, Rebbi Jonah, say in the name of Rebbi Hila: If a woman became pregnant and gave birth before she grew two hairs, she and her son will die. After she grew two hairs, she and her son will live. If she became pregnant before she grew two hairs and gave birth after she grew two hairs, she will live but her son will die. How is the situation? Since a man may dedicate for his underage daughter¹⁸Therefore, he should be able to dedicate for his wife who also is dependent upon him.. Since she grew [pubic hair] she already left his power¹⁹Even without growing pubic hair, if he married her off she is emancipated from him. If she is not married, she cannot be a suspected wife.. But it must be since a man may dedicate for his deaf-mute wife. Here, in the case of the suspected wife, the case of the minor does not apply ²⁰This statement is from Chapter 1, Note 91. since Rebbi Ze‘ira, Rebbi Yasa said in the name of Rebbi Joḥanan: An underage girl who whored has no will to be forbidden to her husband. The case of the deaf-mute does not apply since it is written²¹Num. 5:22. The answer of the wife is a requirement that cannot be waved, cf. Chapter 1, Note 8. Therefore, a mute woman cannot undergo the ordeal. The Babli concurs, 27b, quoted in Num. rabba 9(18).: “The woman shall say: Amen, amen.” Rebbi Abin said, since it is written²²Deut. 14:26. “A man’s house” always means his wife. For example, since the High Priest must purge his sins and those of his house on the day of Atonement (Lev. 16:17), an unmarried High Priest cannot officiate.: “You shall enjoy together with your house,” and he is the cause that he cannot enjoy with her, he may dedicate without her knowledge²³Since he cannot enjoy himself if his wife is forbidden to him, she cannot hinder him in the preparations for her rehabilitation. This answers the original question for the husband. At the same time, R. Abin disagrees with R. Joḥanan and holds that only the husband may dedicate the purgation offering of the woman after childbirth without her knowledge since he has a direct interest in it. While the woman after childbirth is permitted to her husband once she is recovered and pure, she cannot enjoy the holiday sacrifices with him as long as her sacrifice has not been handed over to the Temple personnel..

MISHNAH: Then he starts writing the scroll. From where does he start writing? (Num. 5:19) “If no man has lain with you, …” (v. 20) “but if you deviated from under your husband,” etc. He does not write (v. 21) “the Cohen has to administer the oath of curse to the woman,” but he writes “may the Eternal make you a curse and a swear-word among your people when the Eternal will make your hips diminish and your belly inflate.” (v. 22) “This curse-water would come into your intestines to inflate belly and diminish hips.” He does not write (v. 22) “the woman shall say, Amen, Amen.”
Rebbi Yose says, he does not interrupt¹²⁷He requires that verses 19–22 be written in their entirety.. Rebbi Jehudah said¹²⁸He holds that verses 19–20 indicate a preparatory speech by the Cohen, that the valid curses, designated as such, are only in v. 21 and part of v. 22. he does not write anything but (Num. 5:21): “May the Eternal make you a curse and a swear-word among your people when the Eternal makes your hips diminish and your belly swell.” (v. 22) “This curse-water would come into your intestines …” He does not write (v. 22) “the woman shall say, Amen, Amen.”

HALAKHAH: ¹⁵⁸In the ms. and editio princeps: Halakhah 5.: “He does not write on a wooden plank,” etc. Rebbi Eleazar in the name of Rebbi Yose ben Zimra¹⁵⁹In the Babli, Šebuot 36a, this is a statement of R. Yose ben R. Ḥanina, a younger contemporary of R. Yose ben Zimra. In Num. rabba 9(46) the reading is that of the Yerushalmi.: “Amen” [is said] for acceptance, “Amen” for an oath, “Amen”, may the words be confirmed. “Amen” [is said] for acceptance, from the suspected wife¹⁶⁰Num. 5:22.. “Amen” for an oath: “To keep the oath I had sworn to your forefathers”, etc¹⁶¹Jer. 11:5: “To keep the oath I had sworn to your forefathers to give to them the Land flowing with milk and honey as today; I answered and said, Amen, o Eternal.”. “Amen”, may the words be confirmed¹⁶²1K. 1:36.: “Benaiah ben Yehoyada (the priest) answered the king and said Amen”, etc. Rebbi Tanḥuma said, that does not prove that Amen means an oath, it implies nothing¹⁶³The verse from Jeremiah only confirms what can be learned from the verse in Kings, that Amen is an affirmation.. But the following says: “that you pass by the covenant of your God and His curse¹⁶⁴Deut. 29:11. The curse is Deut.28:15–68.,” because oath means curse, as you say¹⁶⁵Num. 5:21. In the Babli, Šebuot35b, this is a tannaїtic statement. In Sifry Num. 14 the argument is: From the verse one infers that any oath implies a potential curse on the person taking the oath.: “The Cohen has to administer to the woman the oath of the curse.”

One verse says: “For swelling of the belly and shrinking of the genitals,” another verse says “her belly will swell and her genitals shrink”, and another verse says “when the Eternal will make your genitals shrink and your belly swell.”²⁶⁶In Num. 5:22,27, the belly is mentioned before the genitals but in v. 21 the order is inverted. Does one verse weigh more than two verses? Rebbi Mana said, here for the act, there conditional²⁶⁷Num. 5:22,27 is a description of what will or did happen; v. 21 is a curse formula conditional upon the woman having sinned.. Rebbi Abin said, you may even say in both cases for the act, in both cases as a condition. “For swelling of the belly and shrinking of the genitals” for the adulterer²⁶⁸The infinitives in the sentence are gender neutral. The ordeal indirectly also affects the presumed adulterer, Mishnah 6:1. In the Babli, 27a, this is a conclusion of Rebbi.. “Her belly will swell and her genitals shrink”, for the woman. Reason decides, “the genitals were first in sin and after that the belly; the genitals should be punished first and then the belly, while the remainder of the body does not escape.” Rebbi Abba the son of Rebbi Pappeus used this as conclusion of a sermon: Since for [heavenly] punishment, which is meted out sparingly, one limb is smitten and all limbs hurt, in the case of [heavenly] benefices, which are given out in abundance²⁶⁹Babli 11a; extensive discussion in Tosephta 4:1., [may we] not [expect] so much more!