Mga Sanggunian sa Talmud para sa Levitico 19:20: Jerusalem Talmud Nazir, Jerusalem Talmud Yevamot, Jerusalem Talmud Kiddushin & Jerusalem Talmud Sotah

Rebbi Mana understood it²⁵That the Sages and R. Jehudah do not agree about the weight of a person’s disclaimer as against two witnesses to his actions. from the following²⁶Mishnah Keritut 3:1.: “They told him, if he wishes, he says that he did it intentionally.” What can he say for an assigned slave girl²⁷Lev. 19:20–22, the case of a man sleeping with a slave girl assigned as a future wife to another free man. As long as the girl is not totally freed, she cannot marry the man to whom she is assigned. Therefore, her relations with another man are not adultery. A reparation offering is required from the man. This is one of the few cases in which a sacrifice is possible for deliberate sin.? In error²⁸If in the dark he thought that she was his wife., he is obligated; intentionally²⁹This is the case treated by the verse. If he denies the accusation by two witnesses, one cannot take his denial as assertion that he did it but already had remedied the situation., he is obligated! He can tell him, I touched her but did not finish³⁰This is a first explanation: A sacrifice is due only if there was an ejaculation of semen (v. 20). If he took the slave girl to bed but stopped before there was an ejaculation, no sacrifice is due., or as Rebbi Simeon ben Laqish said, I was forced to it by the spell she put on me³¹He disclaims responsibility by reason of temporary insanity caused by the girl’s charms. This is enough to support his disclaimer against even two witnesses.. For a nazir³²Exposed to the impurity of the dead; the case of the Mishnah. what can you say? In error, he is obligated; intentionally, he is obligated; forced, he is obligated! “Suddenly”, to include in error, “suddenly”, to include intentionally³³This is proof that the nazir must bring his sacrifices even if forced. The reference is to Num. 6:9. In all other sources, Sifry Num. 28 [= Num. rabba 10(31)], Babli Keritut 9a, the inference is from the double expression “if a person should die near him suddenly,unexpectedly …” “Suddenly” is taken to refer to accidental impurity, “unexpectedly” to outside force (Sifry) or outside force and intention (Babli).. “There was a condition in my mind that if I should become impure, my nezirut should burst away from me and a new nezirut would fall on me”; in any case he was not obligated to be a nazir until now³⁴Since the vow of nezirut could have been formulated in a way that eliminates the possibility of a sacrifice for impurity, the testimony of the witnesses can be explained away.. (“There was a condition in my mind that if I should become impure, my nezirut should burst away from me and a new nezirut would fall on me”; in any case he was not obligated to be a nazir until now.)³⁵A case of dittography. What do you have in case of an oath³⁶If two witnesses tell a person that he owes a sacrifice because he has violated an oath imposed on him by other people (Lev. 5:1,4). How can he be believed if he denies the accusation?? In error, he is obligated; intentionally, he is obligated³⁷Mishnah Keritut 2:2.! A condition may apply to words³⁸If he undertakes anything, he may add conditions. If others (usually a court of law) impose an oath on him, he swears according to their understanding, rather than his own.; there is no condition for oaths! It follows what Rebbi Abba said, Rav Jehudah: For error, its sacrifice, for intention, its sacrifice. But if he said, I thought that this was no oath, he is free³⁹Here, there may be a case in which no sacrifice can be demanded if the interested party denies their obligation.. Therefore, all these subjects cannot be stated, but the following can be stated⁴⁰In all cases discussed so far, the Sages cannot disagree with R. Jehudah; that is possible only in the cases dealt with in the next paragraph..

What is touching¹¹In the Babli, 55b, the statement of Samuel is formulated more graphically, that touching the female genital by the male must necessarily make a small indentation which is the act of acquisition. The opinion of R. Joḥanan is quoted in rather confusing three ways.? Rav Jehudah in the name of Samuel: That the finger should be seen between the lips. Rebbi Joḥanan said, until the gland enters. Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: When the gland has entered that is completion of intercourse. What are we dealing with¹²The two statements of R. Joḥanan must refer to two different categories of laws.? If about incest prohibitions, He made the one who touches equal to him who finishes¹³In the list of punishments for sexual offenses, “touching” is mentioned as the offense in Lev. 20:18–19.. If for a bound slave girl¹⁴Lev. 19:20–22. The quasi adultery of a man with a slave girl which was somehow betrothed before she was manumitted is punishable only if there was ejaculation. {Tosaphot, Babli 55b, s. v. אינו, interprets the Babli as making the intercourse punishable in the moment an ejaculation leading to a pregnancy was possible even if none actually occured. It is impossible to read this into the text of the Yerushalmi.}, until he ejaculates, since Rebbi Jeremiah, Rebbi Abba bar Mamal, said in the name of Rav: “Flow of semen”, until he ejaculates. But we must deal with a widow for the High Priest. When he touched her, he became guilty for desecrating her. When the gland entered, he became guilty for having intercourse. When he ejaculated, he became guilty because “he shall not desecrate his semen in his people.¹⁵Lev. 21:15. Since the three sins are committed at three different times, he can be indicted and punished for three different crimes without any question of competition of laws. In the Babli, Qiddushin 78a, it is noted that the language of Lev. 21:14 implies that he can be punished for the second offense only if he actually had married the widow.”

Rebbi Samuel bar Rav Isaac asked: How can a ḥăruphah slave girl¹³⁸Cf. Lev. 19:20–22. The slave girl has a status approximating that of married woman but sleeps with another man. By rabbinic interpretation, the girl is whipped and the man has to bring a reparation sacrifice. The exact meaning of the root חרף is in doubt, in view of the multiple meanings of Arabic حرف or خرف; rabbinic interpretations are given at the end of this paragraph and the next. If she were an unattached slave, she could not marry and, therefore, could have guiltless sex with any man of her choosing. The Jewish man who slept with her would be guilty of violating Deut. 23:18 for which he could be whipped if the act was observed by two witnesses, but no sacrifice would be due. acquire her autonomy in such a way that she would be freed from flogging, and [free] the one who had intercourse with her from a reparation sacrifice? It is obvious that she cannot leave by a bill of divorce since Rebbi Ḥiyya said in Rebbi Joḥanan’s name: If a person who is half slave and half free entered a preliminary marriage, one does not consider his marriage¹³⁹Giṭṭin 4:5, Notes 140–141. In this interpretation the girl is partially manumitted and engaged to be married by a free Jewish man after her complete manumission. Since in her present state she cannot be legally married, neither can she be divorced.. In parallel, if he divorced one does not consider his divorce. It is obvious that she can leave by a bill of divorce at least since (Rebbi Ḥiyya said in Rebbi Joḥanan’s name: If a person who is half slave and half free entered a preliminary marriage, one does not consider his marriage. In parallel, if he divorced one does not consider his divorce. It is obvious that she can leave by a bill of divorce at least)¹⁴⁰The meaning of this sentence is unclear. The text in parentheses is dittography inserted by the corrector.. Rebbi Yose said in Rebbi Joḥanan’s name: Aquila the proselyte translated before Rebbi Aqiba “and she is a slave girl נֶחֱרֶפֶת to a man”¹⁴¹Lev. 19:20., by “one who was pounded before a man”¹⁴²She was betrothed by intercourse., as you say, “she spread morsels on it¹⁴³2S. 17:19. The identification of ה and ח is routine in rabbinic derivations but etymologically unfounded. Modern dictionaries treat הריפות, הרפות as derived from a hypothetical root ריף, not הרף..” Rebbi Ḥiyya said in Rebbi Joḥanan’s name: So Rebbi Eleazar ben Rebbi Simeon explained it before the Sages. “And she is a slave girl נֶחֱרֶפֶת to a man”, by “one who was pounded before a man”, as you say, “in morsels by a pestle.¹⁴⁴Pr. 17:19. Aquila translates בְּתוֹךְ הָרִיפוֹת by ἐν μέσῳ ἐμπτισσομένων “in the midst of pounded things”. Both verses are quoted in the same sense in the Babli, Keritut 11a, that a man who sleeps with a ḥaruphah slave girl is guilty only if the girl had previously slept with her assignee, not if she is a virgin. (This agrees with the derivation of נחרפת, accepted by Gesenius, from Accadic ẖarāpu, Arabic خرف “to pluck, to harvest”, that the slave girl “had been plucked by a man,” Lev. 19:20.) The tradent there is R. Isaac; Aquila is not mentioned [since in the Babli’s tradition he did not translate following R. Aqiba but R. Eliezer and R. Joshua, one generation earlier (Megillah 3a).] {One is tempted to find in ח̇רפ the root of Greek Χάρυβδις, a dangerous whirlpool between Italy and Sicily, personified as a dangerous female being who “plucks men” (E. G.).}”