כִּֽי־תֵצֵ֨א לַמִּלְחָמָ֜ה עַל־אֹיְבֶ֗יךָ וְֽרָאִ֜יתָ ס֤וּס וָרֶ֙כֶב֙ עַ֚ם רַ֣ב מִמְּךָ֔ לֹ֥א תִירָ֖א מֵהֶ֑ם כִּֽי־יְהוָ֤ה אֱלֹהֶ֙יךָ֙ עִמָּ֔ךְ הַמַּֽעַלְךָ֖ מֵאֶ֥רֶץ מִצְרָֽיִם׃
Kapag ikaw ay lumabas sa digmaan laban sa iyong mga kaaway at nakita mo ang mga kabayo at mga karwahe, isang bayang higit na marami kaysa sa iyo, huwag kang matakot sa kanila, sapagkat ang Walang-Hanggan na iyong Diyos, na nag-ahon sa iyo mula sa lupain ng Egipto, ay kasama mo.
Jerusalem Talmud Yoma
I could think that the Anointed for War130he one appointed to deliver the exhortations prescribed in Deut. 20:1–15. should bring his tenth of an ephah131Prescribed for the High Priest in Lev.6:15.. The verse says132Ex. 29:30. The only hereditary office in Divine Service is that of the High Priest. Babli 72b/73a., in his stead, of his sons. One whose son will serve in his stead [brings a tenth of an ephah.] This excludes the Anointed for War whose son will not serve in his stead. From where that the Anointed’s for War son will not serve in his stead? The verse says133Ex. 29:30, seven days shall the priest wear them in his stead, one of his sons. If one officiates in the Tent of Meeting, his son will stand in his stead. This excludes the Anointed for War who does not officiate in the Tent of Meeting, From where that he can be appointed as High Priest? 1341Chr. 9:20. The leader of the priests is the High Priest. Phineas was appointed Anointed for War by Moses, Num. 31:6.[As it is said,] Phineas the son of Eleazar was leader over them; in earlier times the Eternal was with him. When Rebbi Yose wanted to needle Rebbi Eleazar ben Rebbi Yose, he said to him, “before, he was with him.” In the days of Zimri135Num. 27:1–15., he protested. In the days of the concubine at Gibea136Jud. 19–21. In the opinion of Seder Olam, based on the teachings of R. Yose the Tanna (who is the R. Yose quoted here), the affair at Gibea happened at the start of the period of the Judges, when Phineas was High Priest. Cf. the author’s edition of Seder Olam (Northvale NJ 1998), pp. 122–123., he did not protest.
Jerusalem Talmud Yoma
And from where that he was asked in eight137The paragraph discusses the rules for the priest Anointed for War. It starts with an assertion that the Anointed for War officiates in the Temple in the High Priest’s garb while later it is asserted without dissent that he be barred from any service in the Sanctuary. The entire topic is a reconstruction of the environment in which one has to place David’s inquiries to God as recorded in the books of Samuel.
The Anointed for War has two jobs. One is to address the army as described in Deut. 20:1–9, the other to ask the Urim and Tummim oracle on behalf of the army commander. Since this oracle is mentioned only in connection with the High Priest’s garments (Ex. 28:30) it is obvious that the Anointed for War must wear one of these garments for the oracle. But since all eight garments of the High Priest form an indivisible unit, he must wear all of them.? Rebbi Ḥiyya in the name of Rebbi Joḥanan : And Aaron’s holy garments shall be for his descendants [in his stead]138Ex. 29:30 continues: To be anointed in them and inducted into office. Since the one Anointed for War is anointed, he seems to qualify.. Why does the verse say, in his stead? For greatness after him139Since the Anointed for War was anointed, he seems to qualify.. And from where that he officiated in eight? Rebbi Jeremiah in the name of Rebbi Joḥanan : And Aaron’s holy garments shall be for his descendants. Why does the verse say, in his stead? For sanctity after him. Rebbi Jonah said to him, I was with you;140The name of R. Jonah’s interlocutor is not given. It must be another student of R. Jeremiah (R. Yose?) since he points out that the words of his teacher were incorrectly transmitted and that R. Jeremiah’s statement was identical with that of R. Abba bar Ḥiyya, the companion of R. Jeremiah’s teacher R. Zeˋira. In the Babli, 73a, the students of R. Joḥanan point out that R. Joḥanan only gave his opinion on interrogation of the oracle, not of officiating. he did not say “officiated” but “was asked”. [In how many was he asked?] Rav Hoshaia brought a Mishnah of Bar Qappara from the South which stated: He officiates neither in the eight of a High Priest nor in the four of a common priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he did not officiate? Lest people say, we saw a High Priest who sometimes officiated in four like a simple priest. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the father of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is written: The descendants of Aaron, the priests, shall blow the trumpets141Num. 10:8., blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, Rebbi, maybe you saw him only at the time of assembly141Num. 10:8.; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who heard but I could not explain142The command to call all the community in the desert by the sound of trumpets (Num. 10:3) is extended to use trumpets to introduce the public Torah reading in the Temple at Tabernacles in the Sabbatical Year (Deut. 31:10–13).. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.
The Anointed for War has two jobs. One is to address the army as described in Deut. 20:1–9, the other to ask the Urim and Tummim oracle on behalf of the army commander. Since this oracle is mentioned only in connection with the High Priest’s garments (Ex. 28:30) it is obvious that the Anointed for War must wear one of these garments for the oracle. But since all eight garments of the High Priest form an indivisible unit, he must wear all of them.? Rebbi Ḥiyya in the name of Rebbi Joḥanan : And Aaron’s holy garments shall be for his descendants [in his stead]138Ex. 29:30 continues: To be anointed in them and inducted into office. Since the one Anointed for War is anointed, he seems to qualify.. Why does the verse say, in his stead? For greatness after him139Since the Anointed for War was anointed, he seems to qualify.. And from where that he officiated in eight? Rebbi Jeremiah in the name of Rebbi Joḥanan : And Aaron’s holy garments shall be for his descendants. Why does the verse say, in his stead? For sanctity after him. Rebbi Jonah said to him, I was with you;140The name of R. Jonah’s interlocutor is not given. It must be another student of R. Jeremiah (R. Yose?) since he points out that the words of his teacher were incorrectly transmitted and that R. Jeremiah’s statement was identical with that of R. Abba bar Ḥiyya, the companion of R. Jeremiah’s teacher R. Zeˋira. In the Babli, 73a, the students of R. Joḥanan point out that R. Joḥanan only gave his opinion on interrogation of the oracle, not of officiating. he did not say “officiated” but “was asked”. [In how many was he asked?] Rav Hoshaia brought a Mishnah of Bar Qappara from the South which stated: He officiates neither in the eight of a High Priest nor in the four of a common priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he did not officiate? Lest people say, we saw a High Priest who sometimes officiated in four like a simple priest. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the father of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is written: The descendants of Aaron, the priests, shall blow the trumpets141Num. 10:8., blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, Rebbi, maybe you saw him only at the time of assembly141Num. 10:8.; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who heard but I could not explain142The command to call all the community in the desert by the sound of trumpets (Num. 10:3) is extended to use trumpets to introduce the public Torah reading in the Temple at Tabernacles in the Sabbatical Year (Deut. 31:10–13).. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.
Jerusalem Talmud Sotah
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..
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..