Mga Sanggunian sa Talmud para sa Levitico 19:2: Jerusalem Talmud Berakhot, Jerusalem Talmud Yevamot & Jerusalem Talmud Megillah

From where that “congregation” means ten people¹⁰⁶The discussion here is to prove that for a public invocation of the Name one needs a congregation of at least ten adult males. The relevant verses are Lev. 19:2 “Speak to the entire congregation of the children of Israel and tell them: conduct yourselves in holiness because I, The Eternal, your God, Am Holy” and Lev. 22:32 “I shall be sanctified in the midst of the children of Israel.” The same discussion is reported Megillah 4:4, Sanhedrin 1:4. The parallel discussion in the Babli, Megillah 23a, in the name of the first generation Rebbi Ḥiyya, is based on the second verse and is intelligible only if it is understood as reference to the derivation in the Yerushalmi.? Rebbi Abba and Rebbi Yasa in the name of Rebbi Yoḥanan: It is said here “congregation” and it says there¹⁰⁷“Here” refers to Lev. 19:2, “there” to Num. 14:27: “How long for this evil congregation”, speaking of the ten spies who argued against entering the Land. There were twelve spies in all; Joshua and Caleb were in the opposition; accordingly there were ten evil persons who formed the congregation. “congregation”. Since “congregation” mentioned there means ten, so also “congregation” mentioned here must mean ten. Rebbi Simon said, it is said here “in the midst” and it is said there “in the midst” (Gen. 42:5): “The sons of Israel came to buy grain in the midst of those who came.” Since “in the midst” said there means ten, so also here it must mean ten. Rebbi Yose ben Rebbi Abun said to him, if you deduce from “in the midst”, there are too many of them¹⁰⁸In particular, in Lev. 22:32, “in the midst” must mean 600’000 adult males. In the Babli, Lev. 22:32 is used to establish a formal parallel, known as gezerah shawah, between this verse and the one from Genesis. The latter verse is then used to arrive at the number ten (since of the twelve tribes, Joseph and Benjamin were missing). From the Babli it seems that there was a tradition linking the two verses (since in its opinion, gezerah shawah must be based on a tradition) and, therefore, R. Simon is forced to quote a verse that in itself seems to be less adequate than the one used before.. But it is said here “the children of Israel” and it is said there “the children of Israel.” Since “children of Israel” said there means ten, so here it also must mean ten.

HALAKHAH: Commandment prohibition: Incest prohibitions instituted by the Sopherim; it is a biblical commandment to listen to the words of the Sopherim. And Holiness prohibition: A widow for the High Priest, a divorcee or one who had ḥalîṣah for a simple priest. “These are the commandments,⁷⁴Lev. 27:35. The last verse of Lev. includes all commandments contained in the book. This sentence is redundant here; it belongs to the argument of those who switch the attributions.” all commandments are one. “⁷⁵Lev. 21:8; this explains the expression “holiness prohibitions”. You should sanctify him, for he brings the bread of your God.” But some⁷⁶In the Babli, 20a, the first interpretation is that of the rabbis, the second that of Rebbi Jehudah. do switch: A widow for the High Priest, a divorcee or one who had ḥalîṣah for a simple priest, “you should sanctify him, for he brings the bread of your God.” “These are the commandments,” all commandments are one⁷⁷The special rules for priests are called “commandment prohibitions”.. And holiness prohibitions, incest prohibitions instituted by the Sopherim⁷⁸Lev. 19:2, “you shall be holy”, is taken as general injunction to the religious leadership to institute “fences around the law” to which the secondary prohibitions belong..

Samuel stated, the sanctification of the New Moon is only by ten {attendants}¹⁰³In Sanhedrin1:2 (Note 120) this is quoted as Amoraic statement of Samuel. It is not the determination of the day of the New Moon, which can be made by a competent court of three, but the solemn declaration of the start of a new month.. ¹⁰⁴Gen. rabba 91(1). Rebbi Abba, Rebbi Yasa in the name of Rebbi Joḥanan: It is said here community, and it is said there, how long this bad community. Since “community” mentioned there are ten, so also “community” mentioned here are ten¹⁰⁵Lev. 19:2 reads, speak to the community of Israel, you shall be holy. From this one wants to prove that all matters called “holy” need a community of at least ten adult males. Since the ten bad scouts are called a “bad community” in Num. 14:17, it follows that in Pentateuchal usage a group is called “community” if it has 10 members. Since we do not find the expression used for a smaller number, 10 is the required minimum. Babli 23b.. Rebbi Simon said, it is said here, in midst, and it is said there¹⁰⁶Gen. 42:5., the sons of Israel came to buy in midst of the comers. Since “in midst” mentioned there are ten, so also “in midst” mentioned here are ten¹⁰⁷Here the reference is to Lev22:32: I shall be sanctified in the midst of the Children of Israel. One intends to prove that God may be sanctified by any group of at least 10 of the Children of Israel.. Rebbi Yose ben Rebbi Abun said to him, if you infer from “in midst”, there are many¹⁰⁸There are two possible interpretations of this statement. Since Lev22:32 is the conclusion of statements about the Temple service, it may refer to all the people and therefore require a minimum of 600’000 people, or it may refer to the large number of times the lexeme “in the midst” is used in the Pentateuch, from which nothing can be inferred.. [But it is said here “the sons of Israel”, and it is said there “the sons of Israel”. Since there are ten, also here are ten.¹⁰⁹The word “Cohen” is mentioned 3 times in Lev. 27:8, 2 times each in vv. 14,14, and once in vv. 11,21,23, for a total of 10.]