Mga Sanggunian sa Talmud para sa Mga Bilang 35:22: Jerusalem Talmud Shevuot & Makkot

HALAKHAH: “I am putting an oath on you that you should come and testify for me,” etc. ⁵⁷Babli 33b, Sifra Ḥova (Wayyiqra 2) Parashah 8(8–10). From where that this only refers to monetary claims? Rebbi Eliezer said, it uses here “or” and it uses “or” with a deposit⁵⁸In Lev. 5:1, “or” is used twice, in vv. 21–22 four times.. Since the “or” used with a deposit only refers to monetary claims, also the “or” used here only refers to monetary claims. The “or” of the homicide will disprove⁵⁹Num. 35:22–23, in the description of accidental homicide, “or” is used twice. since they do not refer to monetary claims. One argues about “or” accompanied by an oath from “or” accompanied by an oath; the “or” of the homicide cannot disprove since they are not accompanied by an oath. The “or” of the deviant woman will disprove⁶⁰Num. 5:14, the presumption of innocence of the deviant woman is introduced by “or”. The imprecation is not the woman’s but the Cohen’s, v. 19. since they are accompanied by an oath and do not refer to monetary claims. One argues about “or” accompanied by an oath not accompanied by a Cohen from similar “or”; the “or” of the deviant woman cannot disprove since they are accompanied by a Cohen. The “or” of blurting lips will disprove⁶¹Lev. 5:4, “or” is used twice. since they do not refer to monetary claims. One argues about “or” where He made intent equal to error⁶²As explained in the preceding Chapters, blurted oaths create a liability for a sacrifice only if they were broken in a period of forgetting, i. e., unintention- ally. There is no mention of unintentional sin for liability in cases of oath about testimony or monetary damages. from similar “or”; the “or” of blurting lips cannot disprove since there He did not make intent equal to error. Rebbi Aqiba says, for some of these one is liable, for some one is not liable. For monetary claims one is liable; for non-monetary claims one is not liable⁶³He refers to Lev. 5:5: It shall be if he causes damage by some of these; some will require a sacrifice but not others. The decision what to include is left to the religious authorities guided by the hermeneutical principle of “equal cut”. Babli 33b, Sifra Ḥova (Wayyiqra 2) Pereq 17(1).. Rebbi Simeon says, He made liable here and he made liable for a deposit. Since deposits only refer to monetary claims, so here also it only refers to monetary claims^41,All examples in Lev. 5:21–22 (a deposit, a loan, extortion and robbery, a find) refer to monetary claims about movables. Since there can be no sacrifice for an oath about deposits relating to real estate, one might argue that there can be no sacrifice for an oath about testimony involving real estate, asserted in Tosephta 4:1.⁶⁴Babli 33b, Sifra Ḥova (Wayyiqra 2) Pereq 17(2)..

Gemara: From where is it derived [that downward motion that kills someone is punished by exile]? Shmuel said that the verse said: “And he cast it upon him, and he died” (Numbers 35:23) [meaning] until it falls in the way of falling.

Our Rabbis taught [in a baraita]: “If he came upon him suddenly” (Numbers 35:22) this excludes a [case when someone turns quickly] around a corner. “Without hatred” (Numbers 35:22) excludes the one who hates [their victim]. “He pushed him” (Numbers 35:22) [means] when he pushed his body. “Or hurled upon him” (Numbers 35:22) includes downward motion that is for a need of upward motion. “Without lying in wait (tz’diyah)” (Numbers 35:22) excludes the one who intends [to throw something] to one side (tzad) and it goes to the other side. “And if one does not lie in wait (tzadah)” (Exodus 21:13) excludes the one who intends to throw [something] two cubits and he threw [it] four cubits.