## Jerusalem Talmud Sotah Chapter 8

###### Jerusalem Talmud Sotah 8:1:1
[Jerusalem Talmud Sotah 8:1:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:1:1)

**משנה:** מְשׁוּחַ מִלְחָמָה בְּשָׁעָה שֶׁהוּא מְדַבֵּר אֶל הָעָם בִּלְשׁוֹן הַקּוֹדֶשׁ הָיָה מְדַבֵּר שֶׁנֶּאֱמַר וְהָיָה כְּקָרָבְכֶם אֶל הַמִּלְחָמָה וְנִגַּשׁ הַכֹּהֵן זֶה כֹּהֵן מְשׁוּחַ מִלְחָמָה. וְדִבֵּר אֶל הָעָם בִּלְשׁוֹן הַקּוֹדֶשׁ. וְאָמַר אֲלֵיהֶם שְׁמַע יִשְׂרָאֵל אַתֶּם קְרֵיבִים הַיּוֹם לַמִּלְחָמָה עַל אוֹיְבֵיכֶם. עַל אוֹיְבֵיכֶם וְלֹא עַל אֲחֵיכֶם. לֹא יְהוּדָה עַל שִׁמְעוֹן וְלֹא שִׁמְעוֹן עַל בִּנְיָמִן שֶׁאִם תִּפְּלוּ בְיָדָם יְרַחֲמוּ עֲלֵיכֶם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** The priest anointed for war¹ was speaking holy language when he was addressing the people, as it is said². 20:2–3.: “It shall be when you approach war, the Cohen shall come near”, that is the priest anointed for war, “shall speak to the people”, in the holy language, “and say to them: Hear, o Israel, you are approching today war against your enemies,” against your enemies but not against your brothers, not Jehudah against Simeon and not Simeon against Benjamin, for if you would fall in their hands they would have mercy on you³.

footnotes:
¹ Cf. Mishnah 7:2, Note 37.
² Deut
³ It is probably unintended that only tribes of the kingdom of Judea are mentioned since Mishnah 2 speaks of Judahites and Ephraimites.


###### Jerusalem Talmud Sotah 8:1:2
[Jerusalem Talmud Sotah 8:1:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:1:2)

**הלכה:** מְשׁוּחַ מִלְחָמָה כול׳. מְשׁוּחַ מִלְחָמָה לָמָּה. בְּגִין דִּכְתִיב וְדִיבֵּר. הֲרֵי קִרְיַת שְׁמַע הֲרֵי כָתוּב בָּהּ וְדִבַּרְתָּ בָּם וְהִיא נֶאֱמֶרֶת בְּכָל לָשׁוֹן. אֶלָּא בְגִין דִּכְתִיב בָּהּ אֲמִירָה. הֲרֵי פָרָשַׁת וִידּוּי מַעֲשֵׂר הֲרֵי כָתוּב בָּהּ אֲמִירָה וְהִיא נֶאֱמֶרֶת בְּכָל לָשׁוֹן. אָמַר רִבִּי חַגַּיי. נֶאֱמַר כָּאן נְגִישָׁה. וְנֶאֱמַר לְהַלָּן וְנִגְּשׁוּ הַכֹּהֲנִים בְּנֵי לֵוִי. מַה נְגִישָׁה שֶׁנֶּאֶמְרָה לְהַלָּן בִּלְשׁוֹן הַקּוֹדֶשׁ אַף כָּאן בִּלְשׁוֹן הַקּוֹדֶשׁ. עַד כְּדוֹן כְּרִבִּי עֲקִיבָה דּוּ אָמַר. לְשׁוֹנוֹת רִיבּוּיִין הֵן. כְּרִבִּי יִשְׁמָעֵאל דּוּ אָמַר. לְשׁוֹנוֹת כְּפוּלִין הֵן. אָמַר רִבִּי חִיָיה בַּר אַבָּא. נֶאֱמַר כָּאן נְגִישָׁה. וְנֶאֱמַר לְהַלָּן וְנִגַּשׁ מֹשֶׁה אֶל הָעֲרָפֶל. מַה נְגִישָׁה שֶׁנֶּאֶמְרָה לְהַלָּן בִּלְשׁוֹן הַקּוֹדֶשׁ אַף כָּאן בִּלְשׁוֹן הַקּוֹדֶשׁ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “The priest anointed for war,” etc. Why⁴ the priest anointed for war? Because it is written “he shall speak⁵. 20:2.”? But about the reading of the *Šema‘* it is written: “You shall speak about them,” and it may be recited in any language. But because it is written there “saying⁶. 20:3.”. But for the declaration of tithes it is written “saying⁷. 26:13.” and it may be recited in any language! Rebbi Ḥaggai said, it says here “to come close⁵. 20:2.” and it says there, “the Levitic Cohanim shall come close⁸. 21:5.;” since “coming close” there implies [recitation in] the holy language⁹, so also “coming close” here implies [recitation in] the holy language¹⁰ an “equal cut” since there is no transfer of meaning involved; it is what is known as הֶקֵּשׁ “tying together”. Both in the case of the priest chosen for war and the calf selected to atone for an unsolved murder case, it should be quite clear that the people involved cannot be heard unless they are reasonably close. In both cases, the note that they have to come near is somewhat redundant. Therefore, one may conclude that the additional expression was used to indicate similar circumstances, which by rabbinic authority is declared to concern the language to be used.. That follows Rebbi Aqiba who says, these are expressions of additions¹¹. Following Rebbi Ismael who says, these are double expressions? Rebbi Ḥiyya bar Abba said, it says here “to come close” and it says there, “Moses shall come close to the mist¹². 20:21; the word order is incorrect in the quote.”, since “coming close” there implies [recitation in] the holy language¹³, so also “coming close” here implies [recitation in] the holy language.

footnotes:
⁴ Why must he speak in Hebrew only?
⁵ Deut
⁶ Deut
⁷ Deut
⁵ Deut
⁸ Deut
⁹ Mishnah 7:2.
¹⁰ This is an example of an argument outside the hermeneutic rules, used quite frequently in the Babli but very sparingly in the Yerushalmi. It is not
¹¹ This refers to the ceremony for the unsolved murder case, where R. Jehudah in 7:2 states that common use of the roots אמר, ענה implies use of the holy language. That argument is acceptable only following R. Aqiba, not following R. Ismael. For the latter, the argument of R. Ḥaggai does not prove anything.
¹² Ex
¹³ Since Moses was deputized by the people to speak to God Who obviously spoke to them and him in Hebrew. This reference to the holy language is acceptable to R. Ismael.


###### Jerusalem Talmud Sotah 8:1:3
[Jerusalem Talmud Sotah 8:1:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:1:3)

לֹא מִסְתַּבְּרָא דְלֹא וּפָקְדוּ שָׂרֵי צְבָאוֹת בְּרֹאשׁ הָעָם. וְאַחַר כָּךְ וְנִגַּשׁ הַכֹּהֵן וְדִבֵּר אֶל הָעָם. מָאן דִּי מַתְקֵן לוֹן הוּא מַשְׁמַע לוֹן. אֵין מִקְרָא אָמוּר עַל סֵדֶר. בִּסְפָר אַתְּ אָמַר. שׁוֹטֵר שׁוֹמֵעַ מִפִּי כֹהֵן פָּרָשָׁה וְאוֹמְרָהּ לָעָם בְּכָל לָשׁוֹן. אֲבָל בְּעַרְכֵי הַמִּלְחָמָה מְסַפְּקִין מַיִם וּמָזוֹן וּמְתַקְּנִין אֶת הַדְּרָכִים. רִבִּי חַגַּיי בָּעֵי. כְּמָה דְתֵימַר בִּסְפָר. שׁוֹטֵר שׁוֹמֵעַ פָּרָשָׁה מִפִּי כֹהֵן וְאוֹמְרָה לָעָם בְּכָל לָשׁוֹן. וֶאֱמוֹר אַף בְּעַרְכֵי הַמִּלְחָמָה כֵן. הָתִיב רִבִּי חִיָיה בַּר אָדָא. לֹא מִסְתַּבְּרָא דְלֹא וְהָיָה כְּכַלּוֹת הַשּׁוֹטְרִים לְדַבֵּר אֶל הָעָם וְאַחַר כָּךְ וְנִגַּשׁ הַכֹּהֵן וְדִבֵּר אֶל הָעָם. אָמַר לֵיהּ. מִכֵּיוָן דְּאַתְּ אָמַר. אֵין מִקְרָא אָמוּר עַל הַסֵּדֶר. לֵית שְׁמַע מִינָהּ כְּלוּם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Would it not be reasonable that “the commanders should take charge at the head of the people¹⁵. 20:9.” and then “the Cohen shall come close¹⁶. 20:2.”? He who directs them should inform them! The text is not in the correct order¹⁷. At the border, you say that the policeman hears from the Cohen the text and communicates it to the people in any language. But at the battle order (they provide water and food and repair the roads)¹⁸. Rebbi Ḥaggai asked, since at the border the policeman hears from the Cohen the text and communicates it to the people in any language, should it not be the same with the battle order? Rebbi Ḥiyya bar Ada objected, is it reasonable that “when the policemen finished talking to the people,” after that “the Cohen shall come close and speak to the people”? He said to him, since you say, the text is not in the correct order, you cannot infer anything.

footnotes:
¹⁵ Deut
¹⁶ Deut
¹⁷ As the text stands, vv. 2–4 are said by the Cohen when the people are formed in battle order, but vv. 5–9 are said before the army units are formed, before the border is crossed.
¹⁸ End of Mishnah 5, speaking of the duties of the men freed from combat duty; a larger text must be missing here in both mss. to the effect that only warriors stood in battle order.


###### Jerusalem Talmud Sotah 8:2:1
[Jerusalem Talmud Sotah 8:2:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:2:1)

**משנה:** כְּמָה שֶׁנֶּאֱמַר לְהַלָּן וַיָּקוּמוּ הָאֲנָשִׁים אֲשֶׁר נִקְּבוּ בְשֵׁמוֹת וַיַּחֲזִיקוּ בַשִׁבְיָה וְכָל מַעֲרוּמֵיהֶם הִלְבִּישׁוּ מִן הַשָּׁלָל. עַל אוֹיְבֵיכֶם אַתֶּם הוֹלְכִים שֶׁאִם תִּפְּלוּ בְיָדָם אֵין מְרַחֲמִין עֲלֵיכֶם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** ¹⁹ As it was said further²⁰. 28:15.: “The men who were mentioned by name got up, they took charge of the prisoners and all their naked ones they clothed from the booty.” You are going against your enemies and if you should fall into their hands they would not have mercy on you.

footnotes:
¹⁹ Continuation of Mishnah 1. The separate count of this Mishnah is characteristic of Palestinian texts.
²⁰ 2Chr


###### Jerusalem Talmud Sotah 8:2:2
[Jerusalem Talmud Sotah 8:2:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:2:2)

**הלכה:** כְּמָה שֶׁנֶּאֱמַר לְהַלָּן כול׳. אָמַר רִבִּי יוֹחָנָן. כָּל שֶׁאֵינוֹ כְגוֹן אֵילּוּ שֶׁהָיְתָה סִפֵּיקָה [בְיָדָם] לִמְחוֹת אַל יִמְחֶה. רִבִּי אָחָא בְשֵׁם רִבִּי יוֹנָתָן. כְּשֵׁם שֶׁמִּצְוָה לוֹמַר עַל דָּבָר שֶׁהוּא נַעֲשֶׂה. כָּךְ מִצְוָה שֶׁלֹּא לוֹמַר עַל דָּבָר שֶׁאֵינוֹ נַעֲשֶׂה. אָמַר רִבִּי לָעְזָר. כְּשֵׁם שֶׁאָסוּר לְטָהֵר אֶת הַטָּמֵא כָּךְ אָסוּר לְטַמֵּא אֶת הַטָּהוֹר. רִבִּי בָּא בַּר יַעֲקֹב בְשֵׁם רִבִּי יוֹחָנָן. אִם בָּאָת הֲלָכָה תַחַת יָדֶיךָ וְאֵין אַתְּ יוֹדֵעַ אִם לִשְׂרוֹף אִם לִתְלוֹת. לְעוֹלָם הֲוֵי רָץ אַחַר הַשְּׂרֵיפָה יוֹתֵר מִן הַתְּלִיָיה. שֶׁאֵין לָךְ חָבִיב בַּתּוֹרָה יוֹתֵר מִפָּרִים הַנִּשְׂרָפִין וּשְׂעִירִים הַנִּשְׂרָפִין וְהֵן בִּשְׂרֵיפָה. רִבִּי יוֹסֵי בָּעֵי. לְמֵידִין דָּבָר שֶׁאֵין מִצְוָתוֹ לְכָאן מִדָּבָר שֶׁמִּצְוָתוֹ לְכָאן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “As it was said further,” etc. Rebbi Joḥanan said, anybody who is not in the position of those [men]²². 28:12,14. who had the power to object, should not object. ²³ 5:9, Notes 113–115; *Ḥagigah* 1:8 (76d, line 50). Rebbi Aḥa in the name of Rebbi Jonathan: Just as it is a commandment to speak on things that will be done, so it is a commandment not to talk about things that would not be done²⁴ 30a, *Baba batra* 60b). A formulation similar to the one given here in *Yebamot* 65b in the name of R. Eleazar.. Rebbi Eleazar said, just as it is forbidden to declare the impure pure, so it is forbidden to declare the pure impure. Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: If a practical case comes before you and you do not know whether to burn or to suspend²⁵, always prefer burning to suspension since nothing is more beloved in the Torah than burned oxen and burned rams²⁶. 4:12,21; 8:17; 16:27)., and they are burned. Rebbi Yose asked: Does one infer something which is not commanded from something which is commanded²⁷?

footnotes:
²² The “heads of Ephraim”, “princes and community” who forbade to the Ephraimite army to treat the Judahite prisoners as prisoners of war, 2Chr
²³ The same text Terumot
²⁴ In the Babli, this is formulated as: “Let them be in error, do not turn them into intentional sinners” (Beṣah
²⁵ Heave that is impure by biblical standards has to be burned, if impure by rabbinical standards it only has to be kept until it rots and is no longer food and therefore pure by all standards. As a practical matter, it would be preferable to burn heave rabbinically impure in the second degree so that it should not cause third degree disability by inadvertent touching.
²⁶ Animals whose blood was used for a purification rite inside the Temple building (Lev
²⁷ R. Joḥanan’s argument does not prove anything for rabbinic decisions.


###### Jerusalem Talmud Sotah 8:3:1
[Jerusalem Talmud Sotah 8:3:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:3:1)

**משנה:** אַל יֵרַךְ לְבַבְכֶם אַל תִּירְאוּ וְאַל תַּחְפְּזוּ וְאַל תַּעַרְצוּ מִפְּנֵיהֶם. אַל יֵרַךְ לְבַבְכֶם מִפְּנֵי צָהֳלַת סוּסִים וְצִיחְצוּחַ חֲרָבוֹת. אַל תִּירְאוּ מִפְּנֵי הֲגָפַת הַתְּרִיסִין וְשִׁפְעַת הַקַּלִּגַּסִים. אַל תַּחְפְּזוּ מִקּוֹל קְרָנוֹת אַל תַּעַרְצוּ מִפְּנֵי קוֹל צְוָחוֹת. כִּי יי אֱלֹהֵיכֶם הַהוֹלֵךְ עִמָּכֶם לְהִלָּחֵם לָכֶם עִם אוֹיְבֵיכֶם לְהוֹשִׁיעַ אֶתְכֶם. הֵן בָּאִין בְּנִצָחַת בָּשָׂר וְדָם וְאַתֶּם בָּאִין בְּנִצְחוֹנוֹ שֶׁל הַמָּקוֹם. פְּלִשְׁתִּים בָּאוּ בְנִצְחוֹנוֹ שֶׁל גָּלְיָת מֶה הָיָה בְסוֹפוֹ. לַסּוֹף נָפַל בַּחֶרֶב וְהֵם נָפְלוּ עִמּוֹ. אֲבָל אַתֶּם אֵין אַתֶּם כֵּן אֶלָּא כִּי יי אֱלֹהֵיכֶם הַהוֹלֵךְ עִמָּכֶם לְהִלָּחֵם לָכֶם וגו׳ זֶה מַחֲנֶה הָאָרוֹן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** “Your heart should not soften, do not fear, nor become impulsive, do not become impressed before them.²⁸. 20:3. This is the speech of the priest appointed for the war.” Your heart should not soften because of the neighing of horses or the gleam of swords. Do not fear, because of the shaking of shields²⁹ and the stomping of military boots³⁰, f., “military boot; military service.”. Do not become impulsive because of the sound of horns, nor be impressed because of the sound of cries. “For the Eternal, your God, is He Who goes with you to make war on your enemies to save you.” They come with victories of flesh and blood, but you come with the victory of the Omnipresent. The Philistines came with the victory of Goliath; how did he end? In the end, he fell by the sword and they fell with him. But you, you are not so but “for the Eternal, your God, is He Who goes with you to make war on your enemies to save you,” that is the camp of the Ark.

footnotes:
²⁸ Deut
²⁹ Greek θυρεός, ὁ; “oblong shield”; shutter, stone put against a door”, from where modern Hebrew “shutter”.
³⁰ Latin caliga, -ae


###### Jerusalem Talmud Sotah 8:3:2
[Jerusalem Talmud Sotah 8:3:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:3:2)

**הלכה:** אַל יֵרַךְ לְבַבְכֶם כול׳. כְּתִיב מִנּוֹגַהּ נֶגְדּוֹ עָבָיו עָבְרוּ. כְּנֶגֶד טוּמִיּוֹת שֶׁלָּהֶן. עָבְרוּ. כְּנגֶד הַכִּיתִּים שֶׁלָּהֶן. בָּרָד. כְּנֶגֶד בַּלִּיצְטֵירָא שֶׁלָּהֶן. וְגַחֲלֵי כְּנֶגֶד טָרְמֶנְטֹן שֶׁלָּהֶן. אֵשׁ כְּנֶגֶד הַנֶּפְטְ שֶׁלָּהֶן. וַיַּרְעֵם מִשָּׁמַיִם. כְּנגֶד הַלַּפִּידִּים שֶׁלָּהֶן. וְעֶלְיוֹן יִתֵּן קוֹלוֹ. כְּנגֶד קוֹל הַקְּרָנוֹת שֶׁלָּהֶן. וַיִּשְׁלַח חִצָּיו. כְּנֶגֶד הַחִיצִּים שֶׁלָּהֶן. וַיְפִיצֵם. מְלַמֵּד שֶׁהָיוּ מְפַזְּרִין אוֹתָן. אָמַר רִבִּי בָּא בַּר כַּהֲנָא. מְלַמֵּד שֶׁהָיוּ עֲשׂוּיִין תֵּיבוֹת תֵּיבוֹת וְהָיוּ הַחִיצִּים מְפַזְּרִין אוֹתָן וְהַבְּרָקִים מַכְנִיסִין אוֹתָן. בְּרָקִים. כְּנגֶד הַחֲרָבוֹת שֶׁלָּהֶן. וַיְהָמֵּם. הָמְמָם וְעִירְבְּבָם וְהִפִּיל סִיגְנֻם שֶׁלָּהֶן. רִבִּי אוֹמֵר. אֵין לָשׁוֹן הַזֶּה וַיְהָמֵּם אֶלָּא לְשׁוֹן מַגֵּיפָה. כְּמַה דְאַתְּ אֲמַר וְהֻמָּם מְהוּמָה גְדוֹלָה עַד הִשָּׁמְדָם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “Your heart should not soften,” etc. It is written³¹. 18:13–15.: “From the radiation that surrounds Him, His clouds,” against their cavalry squads³² “squadron”. In similar stories in *Yalqut Šim‘oni* 230, 232: טורמיות., “passed,” against their cohorts. “Hailstorm,” against their missile throwers³³ “military machine, stone-throwing machine”. In a Genizah fragment, the word is spelled בליצרה.. “And embers,” against their throwing machines³⁴, “missile throwing machine”.. “Of fire,” against their naphta. “He thundered from Heaven³⁵ Heaven”.,” against their torches³⁶. “The Most High made His voice heard,” against the sound of their horns. “He sent His arrows,” against their arrows. “And dispersed them,”, this teaches that they were dispersing them. Rebbi Abba bar Cahana said, this teaches that they were in rectangular formations, that the arrows dispersed them but the lightnings were bringing them together. “Lightnings,” against their swords. “And confused them,” He confused them, made them disoriented, and felled their standard³⁷, “standard”. In a similar version, *Tanḥuma Bešallaḥ* 23, “He felled their standard and so made them disoriented.” In a Genizah fragment, the word is vocalized הֲסִיגְנַס.. Rebbi said,³⁸ the expression “and confounded them” means only pestilence, as it is written³⁹. 7:23.: “He will confuse them in a great confusion until He destroyed them.”

footnotes:
³¹ Ps
³² Latin turma
³³ Latin ballista, ballistra
³⁴ Latin tormentum
³⁵ In the verse, “He thundered in
³⁶ In a Genizah fragment, כנגד סלפידס שלהן. One might read סַלְפִּידְס for Greek σάλπιγξ “heavenly trumpet, thunder”. This fits much better to “thunder” than the “torches” of both mss.
³⁷ Latin signum
³⁸ In a Genizah fragment: דָּבָר אַחֵר “another explanation”.
³⁹ Deut


###### Jerusalem Talmud Sotah 8:3:3
[Jerusalem Talmud Sotah 8:3:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:3:3)

לְהוֹשִׁיעַ אֶתְכֶם. זֶה מַחֲנֶה הָאָרוֹן. וְיֵשׁ אוֹמְרִים זֶה הַשֵּׁם שֶׁהָיָה נָתוּן בָּאָרוֹן. דְּתַנֵּי. רִבִּי יוּדָה בֶן לָקִישׁ אוֹמֵר. שְׁנֵי אֲרוֹנוֹת הָיוּ מְהַלְּכִין עִם יִשְׂרָאֵל בַּמִּדְבָּר. אֶחָד שֶׁהָיְתָה הַתּוֹרָה נְתוּנָה בוֹ וְאֶחָד שֶׁהָיוּ שִׁיבְרֵי הַלּוּחוֹת מוֹנָחִין בְּתוֹכוֹ. זֶה שֶׁהָיְתָה הַתּוֹרָה נְתוּנָה בְתוֹכוֹ הָיָה נָתוּן בְּאֹהֶל מוֹעֵד. הָדָא הִִיא דִכְתִיב וַאֲרוֹן בְּרִית יי וּמֹשֶׁה לֹא מָשׁוּ מִקֶּרֶב הַמַּחֲנֶה. וְזֶה שֶׁהָיוּ שִׁבְרֵי הַלּוּחוֹת נְתוּנִין בְּתוֹכוֹ הָיָה נִכְנַס וְיוֹצֵא עִמָּהֶן. וְרַבָּנִן אָמְרֵי. אֶחָד הָיָה. וּפַעַם אַחַת יָצָא וּבִימֵי עֵלִי נִשְׁבָּה. קִרְיָיא מְסַיֵיעַ לָהֶן לָרַבָּנִין. אוֹי לָנוּ מִי יַצִּילֵינוּ מִיַּד הָאֱלֹהִים [הָאַדִּירִים] הָאֵלֶּה. מִילָּא דְלָא חָמוֹן מִן יוֹמֵיהוֹן. קִרְיָיא מְסַיֵיעַ לְרִבִּי יוּדָה בֶּן לָקִישׁ. וַיֹּאמֶר שָׁאוּל לָאֲחִיָּה הַגִּישָׁה אֲרוֹן הָאֱלֹהִים. וַהֲלֹא אָרוֹן בְּקִרְיַת יְעָרִים הָיָה. מַאי עָבְדִין לָהּ רַבָּנִין. הַגִּישָׁה אֵלַי הַצִּיץ. וּקְרָא מְסַיֵיעַ לְרִבִּי יוּדָה בֶּן לָקִישׁ. הָאָרוֹן וְיִשְׂרָאֵל וִיהוּדָה יוֹשְׁבִים בְּסוּכּוֹת. וַהֲלֹא אָרוֹן בְּצִיּוֹן הָיָה. מֶה עָבְדִין לָהּ רַבָּנִין. סְכָךְ שֶׁהָיָה בְקִירוּי. שֶׁאַדַּיִין לֹא נִבְנֶה בֵּית הַבְּחִירָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“ ‘To save you’, that is the camp of the Ark.” But some say, that is the Name which was given in the Ark⁴²42b/43a, *Baba batra* 14b) notes that “The Name and all its replacements are deposited in the Ark” (in one of Rashi’s versions, “standing in the Ark”). In the Tosephta (7:17): “For the Eternal, your God, is He Who goes with you, “that is the Name deposited in the Ark”. Midrash *Num. rabba* 4(20) refers to *1Chr*. 13:6 which calls the ark Name: “God’s ark, the Eternal, Who resides above the Cherubim, which is called Name.”, as it was stated⁴³ 7:1, (49c, line 26 ff.)’⁴⁴ 7:18; *Baraita Melekhet Hamishkan* 6.: “Rebbi Jehudah ben Laqish says, two arks were travelling with Israel in the desert; one in which the Torah was deposited and one in which the broken pieces of the tablets were deposited⁴⁵. 10:1.. The one in which the Torah was deposited was put into the Tent of Meeting; that is what is written⁴⁶. 14:44; the exact description of the ark implies that another ark went out with the people.: “Moses and the Ark of the Eternal’s covenant did not move from the camp.” The one in which the broken pieces of the tablets were deposited was going out and coming in with them. But the Rabbis say, it was only one⁴⁷ 8b, *Baba batra*14b, *Menaḥot* 99a., and once it went out in the days of Eli and was taken prisoner. A verse supports the Rabbis: ⁴⁸. 4:8.“Woe to us, who will save us from this mighty god?” A word [which shows that] they never had seen it before. A verse supports Rebbi Jehudah ben Laqish. “Saul said to Aḥiya: present God’s Ark⁴⁹. 14:18.”. But was the Ark not at Qiryat Ye‘arim⁵⁰. 7:1–2.? What do the rabbis with it? ‘Present to me the High Priest’s diadem.’ Another verse supports Rebbi Jehudah ben Laqish: “The Ark, Israel, and Jehudah, dwell in huts.⁵¹. 11:11.”. Was the Ark not in Zion? What do the rabbis with it? The straw roof cover⁵² that was in the walls⁴¹, since the Temple was not yet built.

footnotes:
⁴² Similarly, the Babli (Soṭah
⁴³ From here to the end of the Halakhah the text is in Šeqalim
⁴⁴ Tosephta
⁴⁵ The ark mentioned in Deut
⁴⁶ Num
⁴⁷ Babli Berakhot
⁴⁸ 1Sam
⁴⁹ 1Sam
⁵⁰ 1Sam
⁵¹ 2Sam
⁵² The legal definition of a “hut” to be used on Tabernacles is any dwelling place whose roof is made from vegetable matter immune to impurity, called סְכָךְ. The construction of the walls is immaterial.
⁴¹ In the Genizah fragment: כַקִּירוּי “acted as roof”. This is the better reading.


###### Jerusalem Talmud Sotah 8:3:4
[Jerusalem Talmud Sotah 8:3:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:3:4)

מִשֶּׁנִּגְנַז הָאָרוֹן נִגְנַז עִמּוֹ צִנְצֶנֶת הַמָּן וּצְלוּחִית שֶׁמֶן הַמִּשְׁחָה וּמַקְלוֹ שֶׁלְּאַהֲרֹן וּפְרָחָיו וּשְׁקֵידָיו וְאַרְגָּז שֶׁהֵשִׁיבוּ פְלִשְׁתִּים אָשָׁם לֵאלֹהֵי יִשְׂרָאֵל. וּמִי גְנָזָן. יֹאשִׁיָּהוּ. וְכֵיוָן שֶׁרָאָה שֶׁכָּתוּב יוֹלֵךְ יי אוֹתְךָ וְאֶת מַלְכְּךָ [אֲשֶׁר תָּקִים עָלֶיךָ אֶל גּוֹי אֲשֶׁר לֹא יָדַעְתָּ אַתָּה וַאֲבוֹתֶיךָ עָמַד וּגְנָזָן.] הָדָא הִיא דִכְתִיב וַיֹּאמֶר לַלְוִיִּם הַמְבִינִים לְכָל יִשְׂרָאֵל הַקְּדוֹשִׁים לַיי תְּנוּ אֶת אָרוֹן הַקּוֹדֶשׁ בַּבַּיִת אֲשֶׁר בָּנָה שְׁלֹמֹה בֶן דָּוִד מֶלֶךְ יִשְׂרָאֵל אֵין לָכֶם מַשָּׂא בַכָּתֵף. אָמַר אִם גּוֹלֶה הוּא עִמָּכֶם לְבָבֵל [עוֹד] אֵין אַתֶּם מַחֲזִירִין אוֹתוֹ לִמְקוֹמוֹ. אֶלָּא עַתָּה עִבְדוּ אֶת יי אֱלֹהֵיכֶם וְאֶת עַמּוֹ יִשְׂרָאֵל.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
⁵⁷ 52b, *Horaiot* 12a, *Keritut* 5b; Tosephta *Kippurim* 2:15, *Soṭah* 13:1; *Seder ‘Olam* 24; *Abot dR. Nathan A* 31. In the Babli and the sources depending on it, some Tannaïm hold that the Ark was brought to Babylon. When the ark was hidden, there were hidden with it the flask of Manna⁵⁸. 16:33–34., the bottle of anointing oil⁵⁹. 30:22–33., Aaron’s staff with its flowers and almonds⁶⁰. 17:25., and the chest which the Philistines returned as a reparation sacrifice for Israel’s God⁶¹. 6.. Who hid it? Josiah! When he saw that it was written⁶². 28:36.: “The Eternal will lead you and your king whom you will have put above you, to a people whom neither you nor your fathers had known,” he started and hid it. That is what is written⁶³. 35:3. The Levites had not carried the Ark since the time of Samuel.: “He said to the Levites, who instruct all of Israel, the ones holy to the Eternal, put the Ark into the House that Salomon, son of David, king of Israel, built; you do not have to carry it on your shoulder.” He said, if it is exiled with you to Babylonia, you will never return it to its place. But “⁶³. 35:3. The Levites had not carried the Ark since the time of Samuel. now, serve the Eternal, your God, and his people Israel.”

footnotes:
⁵⁷ Babli Yoma
⁵⁸ Ex
⁵⁹ Ex
⁶⁰ Num
⁶¹ 1Sam
⁶² Deut
⁶³ 2Chr
⁶³ 2Chr


###### Jerusalem Talmud Sotah 8:3:5
[Jerusalem Talmud Sotah 8:3:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:3:5)

פִּיטּוּם שֶׁמֶן הַמִּשְׁחָה. וְאַתָּה קַח לְךָ בְּשָׂמִים רֹאשׁ מָר דְּרוֹר חֲמֵשׁ מֵאוֹת וגו׳. וְקִדָּה חֲמֵשׁ מֵאוֹת בְּשֶׁקֶל הַקּוֹדֶשׁ. שֶׁהֵן אֶלֶף וַחֲמֵשׁ מֵאוֹת מָנִים. וְשֶׁמֶן זָיִת הִין. שֶׁהֵן שֶׁנֵים עָשָׂר לוֹג. שֶׁבּוֹ הָיָה שׁוֹלֵק אֶת הָעִיקָּרִין. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר. שׁוֹלְקָן הָיָה בַמַּיִם וְנוֹתֶן שֶׁמֶן עַל גַּבֵּיהֶן. וְכֵיוָן שֶׁהָיָה קוֹלֵט אֶת הָרֵיחַ הָיָה מַעֲבִירוֹ כְדֶרֶךְ שֶׁהַפַּטָּמִין עוֹשִׂין. הָדָא הוּא דִכְתִיב וְעָשִׂיתָ אוֹתוֹ שֶׁמֶן מִשְׁחַת קוֹדֶשׁ יִהְיֶה זֶה לִי לְדוֹרוֹתֵיכֶם. תַּנֵּי. רִבִּי יְהוּדָה בֵּירִבִּי אִילְעַאי אוֹמֵר. שֶׁמֶן מִשְׁחָה שֶׁעָשָׂה מֹשֶׁה בַּמִּדְבָּר מַעֲשֵׂה נִיסִּים נַעֲשֶׂה בוֹ מִתְּחִילָּה וְעַד סוֹף. שֶׁמִּתְּחִילָּה לֹא הָיָה בוֹ אֶלָּא שְׁנֵים עָשָׂר לוֹג. שֶׁנֶּאֱמַר וְשֶׁמֶן זַיִת הִין. אִם לָסוּךְ בּוֹ אֶת הָעֵצִים לֹא הָיָה מַסְפִּיק. עַל אַחַת כַּמָּה וְכַמָּה שֶׁהָאוֹר בּוֹלֵעַ וְהָעֵצִים בּוֹלְעִין וְהַיּוֹרֶה בוֹלַעַת. וּמִמֶּנּוּ נִמְשְׁחוּ הַמִּשְׁכָּן וְכָל כֵּלָיו. הַשׁוּלְחָן וְכָל כֵּלָיו. הַמְנוֹרָה וְכָל כֵּלֶיהָ. מִמֶּנּוּ נִמְשַׁח אַהֲרֹן וּבָנָיו כָּל שִׁבְעַת יְמֵי הַמִּילּוּאִים. מִמֶּנּוּ נִמְשְׁחוּ כֹהֲנִים גְּדוֹלִים וּמְלָכִים. מֶלֶךְ בַּתְּחִילָּה טָעוּן מְשִׁיחָה. מֶלֶךְ בֶּן מֶלֶךְ אֵינוֹ טָעוּן מְשִׁיחָה. שֶׁנֶּאֱמַר קוּם מָשְׁחֵהוּ כִּי זֶה הוּא. זֶה טָעוּן מְשִׁיחָה. אֵין בְּנוֹ טָעוּן מְשִׁיחָה. אֲבָל כֹּהֶן גָּדוֹל בֶּן כֹּהֶן גָּדוֹל אֲפִילוּ עַד עֲשָׂרָה דוֹרוֹת טְעוּנִין מְשִׁיחָה. וְכוּלּוֹ קַיָים לְעָתִיד לָבוֹא. שֶׁנֶּאֱמַר שֶׁמֶן מִשְׁחַת קוֹדֶשׁ יִהְיֶה זֶה לִי לְדֹרֹתֵיכֶם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
⁶⁴ 5a. The preparation of the anointing oil. “Take for yourself select spices: Flowing myrrh 500, etc., and casia 500 in Temple sheqel, altogether 1500 parts⁶⁵. 30:23–24. The amounts given there are myrrh 500, cinnamon half the weight, 250, spice sticks 250, casia 500 in the holy šeqel weight, together 1500 (šeqel). The Babli notes that the verse could be translated: “myrrh 500, the half of the cinnamon weight 250, spice sticks 250; casia 500 in the holy šeqel weight,” for a total of either 2000 or 1750. The *baraita* shows that the traditional interpretation is as given first. A similar argument must be understood in the Yerushalmi.
It is impossible to translate מנה as “mina” since the holy šeqel by archeological evidence was between 13.77 and 14.28 g (Y. Meshorer, *Ancient Means of Exchange, Weights and Coins*, Haifa 1998), practically equal to the official weight of a tetradrachma. In the tradition of the Babli, the holy šeqel was twice the weight of the common šeqel; in Babylonian weight this would make it about 18 g. (In any case, spices in the weight of at least 21 kg are a large quantity for only 6.4 liters of oil.) But a mina is defined in the Talmudim as 100 tetradrachmas. This is out of line with the small amount of oil used. It may be that the word “mina”, which is missing in the parallel Babli text, is an intrusion from the *baraita* on the preparation of the holy incense of which 365 portions were prepared for an entire year at once and where all weights, missing in the biblical text, are indicated in minas [*Yoma* 4:5 (41d line 27), Babli *Keritut*6a].. “And olive oil one *hin*,” that is twelve *log*⁶⁶ is the Roman *sextarius, cf. Berakhot* 3:4, Note 164. 12 *log* are three quarters of a *modius* or about 6.4 liter., in which the roots were cooked, the words of Rebbi Meïr. Rebbi Jehudah says, they cooked in water, then poured the oil on them, and when it had absorbed the fragrance one removed it, just as the perfumers do. That is what is written: “Make it into holy anointing oil.⁶⁷. 30:25.” “That will be for Me for your generations.⁶⁸. 30:31.” It was stated, ⁶⁹ 5a/b. Rebbi Jehudah bar Ilaï says: The anointing oil made by Moses in the desert was from the start to the end a work of wonders, since there were only twelve *log* to start with, as it was said, “and olive oil one *hin*⁷⁰. 30:24.”. It would not have been enough to rub the wooden planks with it; so much more since the fire swallows, wood absorbs, and the kettle absorbs! From it the Tabernacles and all its vessels were anointed, the table and its vessels, the candelabra and all its vessels. From it Aaron and his sons were anointed all of the seven days of induction, from it all high priests and kings were anointed. A king who is first needs anointing, a king who is a king’s son does not need anointing, for it is said⁷¹. 16:12.: “Do anoint him, for this one is it,” this one needs anointing but his son does not need anointing. But a High Priest who is the son of a High Priest needs anointing, even for ten generations⁷². 6:13, 21:10. The same statement in Babli *Keritut* 5a, *Horaiot* 11b.. Nevertheless, it is all there for the future, as it was said, “a holy anointing oil will this⁷³ of R. Jehudah notes that the numerical value of ז̇ה̇ “this” is 12, implying that all 12 *log* remain for the Lord. be for Me, for all your generations.⁶⁸. 30:31.”

footnotes:
⁶⁴ Babli Keritut
⁶⁵ Ex
⁶⁶ The log
⁶⁷ Ex
⁶⁸ Ex
⁶⁹ Babli Keritut
⁷⁰ Ex
⁷¹ 1Sam
⁷² Lev
⁷³ In the Babli, an amoraic gloss in this baraita
⁶⁸ Ex


###### Jerusalem Talmud Sotah 8:3:6
[Jerusalem Talmud Sotah 8:3:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:3:6)

אֵין מוֹשְׁחִין אֶת הַמְלָכִים אֶלָּא עַל גַּבֵּי הַמַּעֲיָין. שֶׁנֶּאֱמַר וְהִרְכַּבְתֶּם אֶת שְׁלֹמֹה בְנִי עַל הַפִּרְדָה אֲשֶׁר לִי וְהוֹרַדְתֶּם אוֹתוֹ אֶל גִּיחוֹן וּמָשַׁח אוֹתוֹ שָׁם צָדוֹק הַכֹּהֵן וְנָתָן הַנָּבִיא וגו׳. אֵין מוֹשְׁחִין מְלָכִים אֶלָּא מִפְּנֵי הַמַּחֲלוֹקֶת. מִפְּנֵי מַה נִמְשַׁח שְׁלֹמֹה. מִפְּנֵי מָחֲלוֹקָתוֹ שֶׁלָּאֲדוֹנִיָּהוּ. יוֹאָשׁ. מִפְּנֵי עֲתַלְיָה. יֵהוּא מִפְּנֵי יוֹרָם. לֹא כֵן כָּתוּב קוּם מָשְׁחֵהוּ כִּי זֶה הוּא. זֶה טָעוּן מְשִׁיחָה וְאֵין מַלְכֵי יִשְׂרָאֵל טְעוּנִין מְשִׁיחָה. [אֶלָּא] יְהוֹאָחָז מִפְּנֵי יְהוֹיָקִים אָחִיו שֶׁהָיָה גָדוֹל מִמֶּנּוּ שְׁתֵּי שָׁנִים. וְלֹא יֹאשִיָּהוּ גְנָזוֹ. הָדָא אָמְרָה. בַּאֲפַרְסְמוֹן מָשְׁחוּ. אֵין מוֹשְׁחִין אֶת הַמְלָכִים אֶלָּא מִן הַקֶּרֶן. שָׁאוּל וְיֵהוּא נִמְשְׁחוּ מִן הַפַּךְ. שֶׁהָיְתָה מַלְכוּתָן מַלְכוּת עוֹבֶרֶת. דָּוִד וּשְׁלֹמֹה נִמְשְׁחוּ מִן הַקֶּרֶן. שֶׁהָיְתָה מַלְכוּתָן מַלְכוּת קַיֶימֶת. אֵין מוֹשְׁחִין מְלָכִים כֹּהֲנִים. אָמַר רִבִּי יוּדָן עַנְתּוֹדְרוּיָה. עַל שֵׁם לֹא יָסוּר שֵׁבֶט מִיהוּדָה. אָמַר רִבִּי חִיָיה בַּר אָדָא. עַל שֵׁם לְמַעַן יַאֲרִיךְ יָמִים עַל מַמְלַכְתּוֹ הוּא וּבָנָיו בְּקֶרֶב יִשְׂרָאֵל. מַה כְתִיב בַּתְרֵיהּ. לֹא יִהְיֶה לַכֹּהֲנִים הַלְוִיִּם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
⁷⁷ 5b. One anoints kings only at a spring, as it was said⁷⁸. 1:33–34.: “Let Solomon, my son, ride on my mule and take him down to the Giḥon; there Ṣadoq the priest and Nathan the prophet shall anoint him, etc.” One anoints kings only because of disputes. Why was Solomon anointed? Because of the dispute of Adoniahu; Joash because of Athaliah, Jehu because of Joram. Is it not written⁷¹. 16:12.: “Do anoint him, for this one is it,” this one needs anointing, but the kings of Israel do not need anointing⁷⁹! But Joaḥaz because of his brother Joakim who was two years his elder⁸⁰. 23:31,36 and *2Chr*. 36:2,5 it is noted that Joaḥaz was 23 years old in the same year in which Joakim was 25. Cf. *Seder ‘Olam*, Chapter 24 (in the author’s edition, pp. 213–215); Babli *Arakhin* 12a.. But did not Josiahu hide it⁸¹ 11b, in the name of the later Amora Rav Papa.? That means, they anointed with balsamum. One anoints kings only from a horn. Saul and Jehu were anointed from a can because their kingdom was temporary; David and Solomon were anointed from a horn because their kingdom was permanent⁸² 14a, *Keritut* 6a.. One does not anoint priests as kings⁸³. Rebbi Yudan Antordiyya said, because of “the scepter shall not be removed from Jehudah⁸⁴. 49:10.”. Rebbi Ḥiyya bar Ada said, because “he shall have many days of his kingdom, he and his sons in the midst of Israel⁸⁵. 7:20, last verse in the chapter..” What is written after that? “The levitic Cohanim should not.⁸⁶. 8:1.”

footnotes:
⁷⁷ A parallel to the entire paragraph is in the Babli, Keritut
⁷⁸ 1K
⁷¹ 1Sam
⁷⁹ There is no indication that Yehu was anointed with the oil deposited in Jerusalem.
⁸⁰ In 2K
⁸¹ As indicated in the previous paragraph. Then Josiah’s son could not have been anointed with the oil made by Moses. The explanation given here is in the Babli, Horaiot
⁸² Quoted in Babli, Megillah
⁸³ The Maccabean kings were anointed as High Priests, not as kings.
⁸⁴ Gen
⁸⁵ Deut
⁸⁶ Deut


###### Jerusalem Talmud Sotah 8:3:7
[Jerusalem Talmud Sotah 8:3:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:3:7)

אָמַר רִבִּי יוֹחָנָן. הוּא יוֹחָנָן הוּא יִהוֹאָחָז. וְהָא כְתִיב הַבְּכוֹר יוֹחָנָן. בְּכוֹר לַמַּלְכוּת. אָמַר רִבִּי יוֹחָנָן. הוּא שַׁלּוּם הוּא צִדְקִיָּהוּ. וְהָכְתִיב הַשְּׁלִישִׁי צִדְקִיָּהוּ וְהָרְבִיעִי שַׁלּוּם. שְׁלִישִׁי לְתוֹלָדוֹת וּרְבִיעִי לַמַּלְכוּת. צִדְקִיָּהוּ שֶׁצִּידֵּק עָלָיו אֶת הַדִּין. שַׁלּוּם שֶׁבְּיָמָיו שָׁלְמָה מַלְכוּת בֵּית דָּוִד. לֹא שַׁלּוּם הֲוָה שְׁמֵהּ וְלֹא צִדְקִיָּהוּ הֲוָה שְׁמֵיהּ אֶלָּא מַתַּנְיָה. הָדָא הִיא דִכְתִיב וִיַּמְלֵךְ מֶלֶךְ בָּבֶל אֶת מַתַּנְיָה דוֹדוֹ תַחְתָּיו וַיַּסֵּב אֶת שְׁמוֹ צִדְקִיָּהוּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
⁸⁷ (3:3; 47c, line 35 ff.), Babli *Horaiot* 11b, *Keritut* 5b. Rebbi Joḥanan said, Joḥanan is Joaḥaz. But is it not written⁸⁸. 3:15. Joaḥaz does not appear in the list.: “The first born Joḥanan”? The first in kingdom. Rebbi Joḥanan said, Shallum is Sedekia. But is not written⁸⁸. 3:15. Joaḥaz does not appear in the list.: “The third Sedekiah, the fourth Shallum”? The third to be born, the fourth in kingdom⁸⁹. “Sedekiah” because he accepted the judgment on himself⁹⁰. “Shallum” because in his days the dynasty of David was completed⁹¹. His name was neither Shallum nor Sedekiah but Mattaniah. That is what is written⁹² 24:17.: “The king of Babylon made his uncle Mattaniah king in his stead and changed the latter’s name to Sedekiah.”

footnotes:
⁸⁷ The entire paragraph is paralleled in Horaiot
⁸⁸ 1Chr
⁸⁸ 1Chr
⁸⁹ Since Sedekiah was 21 when he became king, 11 or 12 years after his brother Joakim, he was 15 years younger than Joakim.
⁹⁰ From the root צדק “equity, justice”.
⁹¹ From the root שלם “complete; perfect; paid-up”.
⁹² 1K


###### Jerusalem Talmud Sotah 8:3:8
[Jerusalem Talmud Sotah 8:3:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:3:8)

אָמַר רִבִּי יוֹחָנָן. בְּאַמָּה שֶׁלְּשִׁשָּׁה טְפָחִים הָיָה הָאָרוֹן עָשׁוּי. מָאן תַּנָָּא. אַמָּה שֶׁלְּשִׁשָּׁה טְפָחִים. רִבִּי מֵאִיר הִיא. דִּתְנָן רִבִּי מֵאִיר אוֹמֵר. כָּל הָאַמּוֹת הָיוּ בְּבֵינוֹנִיּוֹת. עַל דַּעְתֵּיהּ דְּרִבִּי מֵאִיר דְּאָמַר. בְּאַמָּה שֶׁלְּשִׁשָּׁה טְפָחִים הָיָה הָאָרוֹן עָשׂוּי. אָרְכּוֹ שֶׁלָּאָרוֹן חֲמִשָּׁה עָשָׂר. דִּכְתִיב אַמָּתַיִם וָחֵצִי אָרְכּוֹ. אַמָּה אֲשִׁתָּה וְאַמָּה אֲשִׁתָּה וּפַלְגּוּת אַמְתָּא תְלָתָא. וְאַרְבָּעָה לוּחוֹת הָיוּ בוֹ. שְׁנַיִם שְׁבוּרִים וּשְׁנַיִם שְׁלֵימִים. דִּכְתִיב אֲשֶׁר שִׁבַּרְתָּ וְשַׂמְתָּם בָּאָרוֹן. וְהַלּוּחוֹת הָיוּ כָּל אֶחָד וְאֶחָד אָרְכָּן שִׁשָּׁה טְפָחִים וְרָחְבָּן שְׁלֹשָׁה. תֵּן רָחְבָּן שֶׁלְּלוּחוֹת לְאוֹרְכּוֹ שֶׁלָּאָרוֹן נִשְׁתַּיְירוּ שָׁם שְׁלֹשָׁה טְפָחִים. תְּנֵם לְאִיסְטְוָוה. וְרָחְבּוֹ שֶׁלָּאָרוֹן תִּשְׁעָה טְפָחִים דִּכְתִיב אַמָּה וָחֵצִי רָחְבּוֹ. אַמָּתָא אֲישִׁתָּא וּפַלְגּוּת אַמָּתָא תְלָתָא. וְאַרְבָּעָה לוּחוֹת הָיוּ בוֹ. שְׁנַיִם שְׁבוּרִים וּשְׁנַיִם שְׁלֵימִין. דִּכְתִיב אֲשֶׁר שִׁבַּרְתָּ וְשַׂמְתָּם בָּאָרוֹן. וְהַלּוּחוֹת הָיָה כָּל אֶחָד וְאֶחָד אָרְכָּן שִׁשָּׁה טְפָחִים. וְתֵן רָחְבָּן שֶׁלְּלוּחוֹת לְאָרְכּוֹ שֶׁלָּאָרוֹן. נִשְׁתַּיֵיר שָׁם שְׁלֹשָׁה טְפָחִים. חֲצִי טֶפַח מִכָּאן וַחֲצִי טֶפַח מִכָּאן לְשִׁילּוּט. וּמָקוֹם שֶׁמַּנִּיחִין בּוֹ סֵפֶר תּוֹרָה טְפָחַיִים.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Joḥanan said, the Ark was made with a cubit of six handbreadths. Who stated “a cubit of six handbreadths”? This is Rebbi Meïr. As we have stated⁹⁸ 17:10.: “Rebbi Meïr says, all cubits were average⁹⁹.” According to Rebbi Meïr who says that the Ark was made with a a cubit of six handbreadths, the length of the Ark was fifteen cubits, as it is written¹⁰⁰. 25:10.: “Its length two cubits and a half.” Each cubit was six and half a cubit three¹⁰¹. Four tablets were in it, two broken ones and two whole ones¹⁰² 14b, *Menaḥot* 99a) attributed to the fourth generation Amora Rav Joseph., as it is written¹⁰³. 10:2. This explanation of the verse requires the removal of the masoretic dividing accent. and a revocalization וַשַּׂמְתָּם with *waw conversive*.: “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width¹⁰⁴ 14a, *Nedarim* 38a, *Menaḥot* 99a), the tablets are said to have been six by six handbreadths with a height of three, lying one after the other in the Ark for a total length of 12 and width 6.. If the widths of the tablets were in the length of the Ark, there were three handbreadths left¹⁰⁵. Apply them to the cylinder¹⁰⁶. 31:26.. The width of the Ark was nine handbreadths, as it is written: “A cubit and half a cubit.” A cubit six and half a cubit three. Four tablets were in it, two broken ones and two whole ones. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the length of the Ark⁹⁷: תֵּן אָרְכָּן שֶׁלַּלּוּחוֹת לְאָרְכּוֹ שֶׁלָּאָרוֹן “If the lengths of the tablets were in the length of the Ark”. This text is the correct one since in the text here the second case is identical with the first., there were three handbreadths left¹⁰⁷. On each side half a handbreadth to have a handle, and two handbreadths as place to put there the Torah scroll¹⁰⁸ here also has “for the cylinder” (اٌسطونة), proving the equivalence of “cylinder” and “Torah scroll”; cf. Note 121..

footnotes:
⁹⁸ Mishnah Kelim
⁹⁹ There was also a small cubit of 5 handbreadths and a large one of 7.
¹⁰⁰ Ex
¹⁰¹ This Aramaic insert of elementary counting seems to be a gloss.
¹⁰² In the Babli (Baba batra
¹⁰³ Deut
¹⁰⁴ In the Babli (Baba batra
¹⁰⁵ Four tablets lying side by side with their long sides touching one another fill an area of 12 by 6 handbreadths.
¹⁰⁶ Probably the Torah scroll, cf. Note 95. The Torah scroll should have been “next to the Ark”, Deut
⁹⁷ In Šeqalim
¹⁰⁷ If the tablets were put into the Ark lengthwise in pairs, they fill a rectangle of length 12 and width 6.
¹⁰⁸ The first hand in Šeqalim


###### Jerusalem Talmud Sotah 8:3:9
[Jerusalem Talmud Sotah 8:3:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:3:9)

רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. בְּאַמָּה שֶׁלַּחֲמִשָּׁה טְפָחִים הָיָה הָאָרוֹן עָשׂוּי. מָאן תַּנָּא. אַמָּה שֶׁלַּחֲמִשָּׁה טְפָחִים. רִבִּי יְהוּדָה. דְּתַנִינָן תַּמָּן. רִבִּי יוּדָה אוֹמֵר. אַמַּת הַבִּנְיָין שִׁשָּׁה טְפָחִים וְשֶׁלַּכֵּלִים חֲמִשָּׁה. וְהֵן אָרוֹן כֵּלִי הוּא. עַל דַּעְתֵּיהּ דְּרִבִּי יוּדָה דְּאָמַר. שֶׁלַּחֲמִשָּׁה טְפָחִים הָיָה הָאָרוֹן עָשׂוּי. אָרְכּוֹ שֶׁלָּאָרוֹן שְׁנֵים עָשָׂר טְפָחִים וּמֶחֱצָה. דִּכְתִיב אַמָּתַיִם וָחֵצִי אָרְכּוֹ. אַמְתָּא חֲמִשָּׁה וְאַמְתָּא חֲמִשָּׁה וּפַלְגּוּת אַמְתָּא תְּרֵין וּפְלָג. וְאַרְבָּעָה לוּחוֹת הָיוּ בוֹ. שְׁנַיִם שְׁלֵימִין וּשְׁנַיִם שְׁבוּרִין. דִּכְתִיב אֲשֶׁר שִׁבַּרְתָּ וְשַׂמְתָּם בָּאָרוֹן. וְהַלּוּחוֹת הָיוּ כָּל אֶחָד וְאֶחָד אָרְכָּן שִׁשָּׁה טְפָחִים וְרָחְבָּן שְׁלֹשָׁה. תֵּן רָחְבָּן שֶׁלְּלוּחוֹת לְאוֹרְכּוֹ שֶׁלָּאָרוֹן. נִשְׁתַּיֵיר שָׁם חֲצִי טֶפַח. אֶצְבַּע לִכְתָלִים מִיכָּן וְאֶצְבַּע לִכְתָלִים מִיכָּן. וְרָחְבּוֹ שֶׁלָּאָרוֹן שִׁבְעָה טְפָחִים וּמֶחֱצָה. דִּכְתִיב וְאַמָּה וָחֵצִי רָחְבּוֹ. אַמְתָּא חֲמִשָּׁה טְפָחִים וּפַלְגּוּת אַמְתָּא תְּרֵין וּפְלָג. וְאַרְבָּעָה לוּחוֹת הָיוּ בוֹ. שְׁנַיִם שְׁלֵימִין וּשְׁנַיִם שְׁבוּרִין. דִּכְתִיב אֲשֶׁר שִׁבַּרְתָּ וְשַׂמְתָּם בָּאָרוֹן. וְהַלּוּחוֹת הָיוּ כָּל אֶחָד וְאֶחָד אָרְכָּן שִׁשָּׁה טְפָחִים וְרָחְבָּן שְׁלֹשָׁה. תֵּן אָרְכָּן שֶׁלְּלוּחוֹת לְרָחְבּוֹ שֶׁלָּאָרוֹן. נִשְׁתַּיֵיר שָׁם טֶפַח וּמֶחֱצָה. אֶצְבַּע לִכְתָלִים מִיכָּן וְאֶצְבַּע לִכְתָלִים מִיכָּן. וַחֲצִי טֶפַח מִיכָּן וַחֲצִי טֶפַח מִיכָּן לְשִׁילּוּט.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Simeon ben Laqish said, the Ark was made using a cubit of five handbreadths. Who stated “a cubit of five handbreadths”? This is Rebbi Jehudah. As we have stated there⁹⁸ 17:10.: “Rebbi Jehudah says, the builders’ cubit was of six handbreadths, but that of vessels five handbeadths.” And the Ark is a vessel. According to Rebbi Jehudah who says that the Ark was made with a cubit of five handbreadths, the length of the Ark was twelve and one half cubits, as it is written¹⁰⁰. 25:10.: “Its length two cubits and a half.” Each cubit was five and half a cubit two and one half¹⁰¹. Four tablets were in it, two whole ones and two broken ones¹⁰² 14b, *Menaḥot* 99a) attributed to the fourth generation Amora Rav Joseph., as it is written¹⁰³. 10:2. This explanation of the verse requires the removal of the masoretic dividing accent. and a revocalization וַשַּׂמְתָּם with *waw conversive*.: “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width¹⁰⁴ 14a, *Nedarim* 38a, *Menaḥot* 99a), the tablets are said to have been six by six handbreadths with a height of three, lying one after the other in the Ark for a total length of 12 and width 6.. If the widths of the tablets were in the length of the Ark, there was half a handbreadth left¹⁰⁹. One finger’s thickness for the wall on either side. The width of the Ark was seven and one half handbreadths, as it is written¹⁰⁰. 25:10.: “A cubit and half a cubit.” A cubit five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written¹⁰³. 10:2. This explanation of the verse requires the removal of the masoretic dividing accent. and a revocalization וַשַּׂמְתָּם with *waw conversive*.: “Which you broke and put into the Ark.”. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the width of the Ark, there were one and a half handbreadths left¹¹⁰. One finger’s thickness for the wall on either side, and on each side half a handbreadth to have a handle¹¹¹.

footnotes:
⁹⁸ Mishnah Kelim
¹⁰⁰ Ex
¹⁰¹ This Aramaic insert of elementary counting seems to be a gloss.
¹⁰² In the Babli (Baba batra
¹⁰³ Deut
¹⁰⁴ In the Babli (Baba batra
¹⁰⁹ 12.5 - 4·3 = 0.5.
¹⁰⁰ Ex
¹⁰³ Deut
¹¹⁰ 7.5 - 6 = 1.5.
¹¹¹ In this opinion, the Torah scroll by necessity was outside the Ark; cf. Note 106.


###### Jerusalem Talmud Sotah 8:3:10
[Jerusalem Talmud Sotah 8:3:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:3:10)

כֵּיצַד עָשָׂה בְּצַלְאֵל אֶת הָאָרוֹן. רִבִּי חֲנִינָה אָמַר. שָׁלֹשׁ תֵּיבוֹת עֲשָׂאָן. שְׁתַּיִם שֶׁלְּזָהָב וְאַחַת שֶׁלְּעֵץ. וְנָתַן שֶׁלְּזָהָב בְּשֶׁלְּעֵץ וְשֶׁלְּעֵץ בְּשֶׁלְּזָהָב וְצִיפָּהוּ. הָדָא הִיא דִכְתִיב וְצִפִּיתָ אוֹתוֹ זָהָב טָהוֹר מִבַּיִת וּמִחוּץ. מַה תַלְמוּד לוֹמַר תְּצַפֶּנּוּ. לְהָבִיא שְׂפָתוֹ הָעֶלְיוֹנָה. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. תֵּיבָה אַחַת עֲשָׂאוֹ וְצִיפָּהוּ. הָדָא הִיא דִכְתִיב וְצִפִּיתָ אוֹתוֹ זָהָב טָהוֹר מִבַּיִת וּמִחוּץ. מַה תַלְמוּד לוֹמַר תְּצַפֶּנּוּ. אָמַר רִבִּי פִינְחָס. לְהָבִיא בֵּין נֶסֶר לַנֶּסֶר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
How did Beṣalel make the Ark? Rebbi Ḥanina said¹¹² 72b, this is the opinion of Rav Jehudah, contemporary of R. Ḥanina. The other opinion is not mentioned there., he made three boxes, two of gold and one of wood. He put one of gold inside the one of wood, and the one of wood inside the other one of gold. That is what is written¹¹³. 25:11: “You shall cover it with pure gold, inside and out you shall cover it”.: “You shall cover it inside and out with pure gold inside and out.” Why does the verse say, “you shall cover it”? To include the upper rim¹¹⁴. 25:17–21.). Rebbi Simeon ben Laqish said, he made one box and gilded it. That is what is written: “You shall cover it inside and out with pure gold inside and out.” Why does the verse say, “you shall cover it”? Rebbi Phineas said, also between the planks.

footnotes:
¹¹² In the Babli, Yoma
¹¹³ Ex
¹¹⁴ Which was covered by the gold cover separate from the Ark (Ex


###### Jerusalem Talmud Sotah 8:3:11
[Jerusalem Talmud Sotah 8:3:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:3:11)

כֵּיצַד הָיוּ הַלּוּחוֹת כְּתוּבִים. רִבִּי חֲנַנְיָה בֶן גַּמְלִיאֵל אוֹמֵר. חֲמִשָּׁה עַל לוּחַ זֶה וַחֲמִשָּׁה עַל לוּחַ זֶה. וְרַבָּנִין אָמְרִין. עֲשָׂרָה עַל לוּחַ זֶה וַעֲשָׂרָה עַל לוּחַ זֶה. דִּכְתִיב וַיַּגֵּד לָכֶם אֶת בְּרִיתוֹ אֲשֶׁר צִוָּה אֶתְכֶם לַעֲשׂוֹת עֲשֶׂרֶת הַדְּבָרִים. עֲשָׂרָה עַל לוּחַ זֶה וַעֲשָׂרָה עַל לוּחַ זֶה. רִבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר. עֶשְׂרִים עַל לוּחַ זֶה וְעֶשְׂרִים עַל לוּחַ זֶה. דִּכְתִיב וַיַּגֵּד לָכֶם אֶת בְּרִיתוֹ אֲשֶׁר צִוָּה אֶתְכֶם לַעֲשׂוֹת עֲשֶׂרֶת הַדְּבָרִים. עֶשְׂרִים עַל לוּחַ זֶה וְעֶשְׂרִים עַל לוּחַ זֶה. רִבִּי סִימַאי אוֹמֵר. אַרְבָּעִים עַל לוּחַ זֶה וְאַרְבָּעִים עַל לוּחַ זֶה. מִזֶּה וּמִזֶּה הֵם כְּתוּבִים. טֶטְרַגּוֹנָה. חֲנַנְיָה בֶּן אֲחִי רִבִּי יְהוֹשֻׁעַ אוֹמֵר. בֵּין כָּל דִּיבּוּר וְדִיבּוּר דִּיקְדּוּקֶיהָ וְאוֹתוֹתֶיהָ [שֶׁל תּוֹרָה]. מְמוּלָּאִים בַּתַּרְשִׁישׁ. כְּיַמָּא רַבָּא. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ כַּד הֲוָה מַטֵּי לְהָדֵין קִרְיָיא הֲוָה אָמַר. יָפֶה לִימְּדָנִי חֲנַנְיָה בֶּן אֲחִי רִבִּי יְהוֹשֻׁעַ. מַה הַיָּם הַזֶּה בֵּין גַּל גָּדוֹל לְגַל גָּדוֹל גַלִּים קְטַנִּים. כָּךְ בֵּין כָּל דָּבָר וְדָבָר דִּיקְדּוּקֶיהָ וְאוֹתוֹתֶיהָ שֶׁלַּתּוֹרָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
How were the tablets written¹¹⁶ 47(10) (a somewhat suspect source), the opinions are attributed to R. Jehudah and R. Neḥemiah. In Mekhilta dR. Ismael (*Yitro Masekhta dibeḥodeš* 8), *Cant. rabba* on 5:14, *Tanḥuma Eqeb* 9, *Tanḥuma Buber Ki Tissa* 20, *Pesiqta rabbati* 21(7), the first two opinions given here.? Rebbi Ḥanania ben Gamliel says, five on one tablet each. But the rabbis say, ten on each tablet, as it is written¹¹⁷. 4:13. The verse ends: “He wrote them on two stone tablets.” The emphasis on *two* tablets is taken to mean that the Ten Commandments were written twice, once on each of the tablets.: “He informed you of His covenant which He had commanded you to do, the ten words”, ten on each tablet. Rebbi Simeon ben Ioḥai said, twenty on each tablet, as it is written¹¹⁸. 32:15: “The tablets were written on both sides, on each side they were written.”: “He informed you of His covenant which He had commanded you to do, the ten words”, twenty on each tablet. Rebbi Simai says, forty on each tablet, as it is written, “on each side they were written,” a square¹¹⁹ Ḥananiah, the son of Rebbi Joshua’s brother¹²⁰, München 1996, p. xviii; *Jewish Family Names and Their Origins*, Hoboken 1992, p. xviii., says: Between every two commandments, the details and the letters [of the Torah] were written. “Filled with *taršiš*¹²¹. 5:14. “His hands are golden cylinders, inlaid with *taršiš*,” the cylinders being Torah scrolls (*Cant. rabba* 5:12), cf. Note 108. The Palestinian Targum to *Ex*. 28:20, 39:13 translates *taršiš* by כרוֹם יַמָּא רַבָּא “the color of the Great Sea.”. One may assume that the scribe of the Yerushalmi did not understand the Greek כרוֹם χρῶμα “color” and shortened it to כְּ. The Targum to *Cant*. translates תרשיש by the Syriac/Pahlevi word פֵּירוֹזַג (Farsi فيروزه) “turquoise”.”, like the Great Sea. When Rebbi Simeon ben Laqish had occasion to discuss this verse, he said, Ḥananiah, the son of Rebbi Joshua’s brother, did teach us correctly. Just as in the sea there are small waves between a large wave and the next, so between any two commandments there are the details and the letters of the Torah¹²² 5(12), this is a commentary of R. Joḥanan..

footnotes:
¹¹⁶ In Ex. rabba
¹¹⁷ Deut
¹¹⁸ It is difficult to see what this quote means. A more appropriate quote would have been Ex
¹¹⁹ Greek τετράγωνον “a square”. He seems to think that the tablets were cubes, an opinion not found elsewhere.
¹²⁰ His name was Ḥananiah ben Ḥananiah, which shows that he was a posthumous child. Names indicating this kind of bad luck are usually replaced by circumlocutions; cf. E. und H. Guggenheimer, Etymologisches Lexikon der jüdischen Familiennamen
¹²¹ Cant
¹²² In Cant. rabba


###### Jerusalem Talmud Sotah 8:3:12
[Jerusalem Talmud Sotah 8:3:12](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:3:12)

אָמַר רִבִּי תַּנְחוּמָא. אִיתְקַשְׁיַית קוֹמֵי רִבִּי פִינְחָס. אַתְיָיא כְרִבִּי יוּדָה וְלָא אַתְיַיא כְרִבִּי מֵאִיר. מַה טַעֲמָא דְרִבִּי יוּדָה. לָקוֹחַ אֶת סֵפֶר הַתּוֹרָה הַזֶּה. עַל דַּעְתֵּיהּ דְּרִבִּי יוּדָה דּוּ אָמַר. אֵיכָן סֵפֶר תּוֹרָה הָיָה נָתוּן. כְּמִין גְּלֹוסֳּקוֹס עָשׂוּ לוֹ מִבַּחוּץ וְהָיָה סֵפֶר תּוֹרָה נָתוּן בְּתוֹכוֹ. מַה טַעֲמָא דְּרִבִּי מֵאִיר. וְנָתַתָּ אֶת הַכַּפּוֹרֶת עַל הָאָרוֹן מִלְמָעְלָה. עַל דַּעְתֵּיהּ דְּרִבִּי מֵאִיר דּוּ אָמַר. אֵין מוּקְדָּם וּמְאוּחָר בַּתּוֹרָה. וְאֶל הָאָרוֹן תִּתֵּן אֵֶת הָעֵדוּת אֲשֶׁר אֶתֵּן אֵלֶיךָ. וְאַחַר כָּךְ וְנָתַתָּ אֶת הַכַּפּוֹרֶת עַל הָאָרוֹן מִלְמָעְלָה. רִבִּי פִינְחָס בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. תּוֹרָה שֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹרָהּ אֵשׁ לְבָנָה חָרוּתָהּ אֵשׁ שְׁחוֹרָה. הִיא אֵשׁ [וּמְבוֹלֶלֶת] בְּאֵשׁ. חֲצוּבָה מֵאֵשׁ. נְתוּנָה מֵאֵשׁ. מִימִינוֹ אֵשׁ דָּת לָמוֹ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Tanḥuma said, I asked before Rebbi Phineas: It is acceptable following Rebbi Jehudah, it is not acceptable following Rebbi Meïr¹²³. What is the reason of Rebbi Jehudah? “To take this Torah scroll¹²⁴. 31:26, “and put it *beside* the Ark”, cf. Note 106.”. In the opinion of Rebbi Jehudah, who said, where the Torah scroll was put? They made for it a kind of case¹²⁵ outside and the Torah scroll was put into it. What is the reason of Rebbi Meïr? “You should put the cover on top of the Ark.¹²⁶. 25:21.” In the opinion of Rebbi Meïr who says that there is no earlier and later in the Torah¹²⁷ 6b; *Num. rabba* 9(44)., “in the Ark you shall put the testimony that I shall give to you,¹²⁸. 25:16, five verses earlier.” and after that, “you should put the cover on top of the Ark.” Rebbi Phineas in the name of Rebbi Simeon ben Laqish¹²⁹ 1, *Cant. rabba* 5(12).: The Torah which the Holy One, Praise to Him, gave, its leather was white fire, its inscription was black fire, it was fire mixed with fire; hewn from fire, given from fire: “From His right hand, the fiery law to them.¹³⁰. 33:2.”

footnotes:
¹²³ The verses seem to imply that the Torah scroll was not in the ark.
¹²⁴ Deut
¹²⁵ Read גלוסקום for גלוסקוס; Greek γλωσσόκομον “case, covering, chest”.
¹²⁶ Ex
¹²⁷ The order of verses in the Torah does not imply either logical or temporal dependency. Accepted in the Babli, Pesaḥim
¹²⁸ Ex
¹²⁹ Cf. Tanḥuma Berešit
¹³⁰ Deut


###### Jerusalem Talmud Sotah 8:4:1
[Jerusalem Talmud Sotah 8:4:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:4:1)

**משנה:** וְדִבְּרוּ הַשּׁוֹטְרִים אֶל הָעָם לֵאמוֹר מִי הָאִישׁ אֲשֶׁר בָּנָה בַיִת חָדָשׁ וְלֹא חֲנָכוֹ יֵלֵךְ וְיָשׁוֹב לְבֵיתוֹ וְגוֹמֵר. אֶחָד הַבּוֹנֶה בַּיִת חָדָשׁ וְאֶחָד הַבּוֹנֶה בֵית הַתֶּבֶן בֵּית הַבָּקָר בֵּית הָעֵצִים בֵּית הָאוֹצָרוֹת. אֶחָד הַבּוֹנֶה וְאֶחָד הַלּוֹקֵחַ וְאֶחָד הַיּוֹרֵשׁ וְאֶחָד שֶׁנִּיתַּן לוֹ בְמַתָּנָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** “The policemen shall speak to the people, saying: Who is the man who built a new house and did not inaugurate it; he should go and return to his house,¹³¹. 20:5. “Lest he should die in the war and another would inaugurate it.” He is recruited for auxiliary services (Mishnah 7). The policemen speak after the Cohen whose words were treated in the preceding Mishnaiot. It is not necessary that the original builder inaugurate his house; anybody in legal possession of a not inaugurated house is included.” etc. Not only he who builds a house, but also one who builds a barn, a cow-shed, a wood-shed, a storage facility. Not only he who builds, but also one who buys, or inherits, or who received as a gift.

footnotes:
¹³¹ Deut


###### Jerusalem Talmud Sotah 8:4:2
[Jerusalem Talmud Sotah 8:4:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:4:2)

**הלכה:** אֲשֶׁר בָּנָה בַיִת. אֵין לִי אֶלָּא אֲשֶׁר בָּנָה. לָקַח יָרַשׁ נִיתַּן לוֹ בְמַתָּנָה מְנַיִין. תַּלְמוּד לוֹמַר הָאִישׁ מִי הָאִישׁ. מְנַיִין הַבּוֹנֶה בֵית הַתֶּבֶן בֵּית הַבָּקָר בֵּית הָעֵצִים בֵּית הָאוֹצָרוֹת מְנַיִין. תַּלמוּד לוֹמַר אֲשֶׁר בָּנָה. מִכָּל מָקוֹם. יָכוֹל הַבּוֹנֶה בֵית שַׁעַר וְאֶכְסֶדְרָה וּמִרְפֶּסֶת יְהֵא חוֹזֵר. תַּלְמוּד לוֹמַר בַּיִת. מַה בַיִת מְיוּחָד שֶׁהוּא בֵית דִּירָה. יָצְאוּ אֵילּוּ שֶׁאֵינָן בֵּית דִּירָה. יָצָא בַיִת שֶׁאֵין בּוֹ אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת. דְּתַנֵּי. בַּיִת שֶׁאֵין בּוֹ אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת פָּטוּר מִן הַמַּעֲקֶה וּמן הַמְזוּזָה וּמִן הָעֵירוּב. וְאֵינוֹ טוֹבֵל לְמַעְשְׂרוֹת. וְאֵין נוֹתְנִין לוֹ אַרְבַּע אַמּוֹת לִפְנֵי פִּתְחוֹ. וְאֵין עוֹשִׂין אוֹתוֹ חִיבּוּר לָעִיר. וְהַנּוֹדֵר מִן הַבַּיִת מוּתָּר לֵישֵׁב בּוֹ. וְאֵינוֹ צָמִית בַּיּוֹבֵל. וְאֵינוֹ מִיטָּמֵא בִנְגָעִים. וְאֵין הַבַּעֲלִים חוֹזְרִין לוֹ בַמִּלְחָמָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** ¹³². 194; Tosephta 7:17.“Who built a house”, not only who built; if he bought, inherited, or it was given to him as a gift, from where? The verse says, “the man,” “who is the man”¹³³. From where he who builds a barn, a cow-shed, a wood-shed, a storage facility, from where? The verse says, “who builds”. I could think that one who builds a portico¹³⁴, a covered walkway¹³⁵ 3:6, Note 101., and a verandah would return; the verse says “house”; the house is distinguished by the fact that it can be used as a dwelling¹³⁶. This excludes those items which cannot be dwellings. It also excludes a house which does not enclose four by four cubits. As it was stated¹³⁷ 3:7, Notes 114–122. Babli *Sukkah* 3a/b.: A house which does not enclose four by four cubits is free from the obligation of a parapet¹³⁸. 22:8., or a *mezuzah*¹³⁹. 6:9, 11:20., or an *erub*¹⁴⁰ (cf. *Demay* 1, Notes 192–193).. It also does not induce *ṭevel* for tithes¹⁴¹ 3:5–8. A small shed does not qualify as a storage area. and one does not give it four cubits in front of its door¹⁴², and it is not counted as a connection to the town¹⁴³ 8, Note 56). Any house which is within 70 cubits of a house or the city wall of the town is also counted as part of the town; the count of 2000 cubits starts only at the outermost house. A small building does not count as a house., and one who forswears any use of a house is permitted to sit in it¹⁴⁴, and it does not remain with the buyer in the Jubilee year¹⁴⁵. 25:30., and it cannot become impure by disease¹⁴⁶. 14:34 ff. The rules of diseased structures are explicitly restricted to “a *house* of the Land of your inheritance”., and its owner does not become exempt from the war because of it.

footnotes:
¹³² Partial parallels are in the Babli, 43a; Sifry Deut
¹³³ In the interpretation of Rashi, this means that the verse would have been intelligible if the word האיש were missing: מִ אֲשֶׁה בָּנָה “Who built …”. Therefore, the additional word must imply an extension of the circle of those who have to go and start using their new property.
¹³⁴ A formal structure at the entrance to a courtyard common to several houses. It has no walls and confers no privacy.
¹³⁵ Greek ἐξέδρα, cf. Ma‘serot
¹³⁶ Even if it is used as agricultural facility, a barn etc. could be used as a dwelling, having walls on all sides.
¹³⁷ Ma‘serot
¹³⁸ Deut
¹³⁹ Deut
¹⁴⁰ If a courtyard belongs to a single owner except that a hut enclosing an area less that four cubits square belongs to another person, that courtyard may be used on the Sabbath by the majority owner without an eruv
¹⁴¹ Freshly harvested produce may be eaten untithed. Once the harvest has been removed to a storage area, it is forbidden as food until heave and tithes were given; cf. Ma‘serot
¹⁴² In a courtyard belonging to several owners, the four cubits in front of the entrance to each house are the private domain of this house, to be used to load and unload, and is out of bounds for the other owners. This does not apply to a small hut.
¹⁴³ On the Sabbath, one may not go outside one’s town more than 2000 cubits (cf. Peah
¹⁴⁴ In popular language, a small shelter is not called a house. Therefore, a person vowing not to sit in a house may sit in a small shelter.
¹⁴⁵ It is agricultural property, not a city dwelling; Lev
¹⁴⁶ Lev


###### Jerusalem Talmud Sotah 8:4:3
[Jerusalem Talmud Sotah 8:4:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:4:3)

מַה תַלְמוּד לוֹמַר אֲשֶׁר בָּנָה. פְּרָט לְשֶׁנָּפַל בֵּיתוֹ וּבְנָאוֹ. אָמַר רִבִּי יוֹסֵי. זֹאת אוֹמֶרֶת. הַמַחֲזִיר אֶת גְּרוּשָׁתוֹ לֹא הָיָה חוֹזֵר. יָכוֹל הַבּוֹנֶה בַיִת בְּחוּצָה לָאָרֶץ יְהֵא חוֹזֵר. תַּלְמוּד לוֹמַר וְלֹא חֲנָכוֹ. אֵת שֶׁמִּצְוָה לְחַנְּכוֹ. יָצָא זֶה שֶׁאֵינוֹ מִצְוָה לְחַנְּכוֹ. הִקְדִּים לוֹ שְׂכָרוֹ. כְּמִי שֶׁחֲנָכוֹ. נָתַן לוֹ שְׂכָרוֹ לְאַחַר שְׁנֵים עָשָׂר חוֹדֶשׁ. כְּמִי שֶׁלֹּא חֲנָכוֹ. נְעָלוֹ. אִם הָיָה בְתוֹכוֹ חֲפָצִים. אֵת שֶׁדַּרְכּוֹ לִיבָּטֵל עָלֶיהָ. כְּמִי שֶׁחֲנָכוֹ. וְאִם לָאו. כְּמִי שֶׁלֹּא חֲנָכוֹ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Why does the verse say, “who built”¹⁴⁷. 20:5. The quote is only to indicate the verse, not the reason for that deduction. The emphasis is on “who built a *new* house”. Cf. also Halakhah 7.? This excludes him whose house collapsed and he rebuilt it. (Rebbi Yose said, this implies that one who remarries his divorcee does not return.)¹⁴⁸ 4:2, Note 19; *Peah* 6:2, Note 46; *Yebamot* 1:1, Note 63) but had not lived with her returns from the war if she is a *new* wife; i. e., not one previously married to him. One could think that somebody who builds a house outside the Land would return; the verse said, “and he did not inaugurate it,” meaning where there is an obligation of inauguration; this excludes cases where there is no obligation of inauguration¹⁴⁹. If he received prepaid rent, it is as if he inaugurated it¹⁵⁰; if [the rent is payable] only after twelve months, it is as if he had not inaugurated it. If he locked it, if it contains valuables for which one usually stops working¹⁵¹, it is as if he inaugurated it; otherwise, it is as if he had not inaugurated it.

footnotes:
¹⁴⁷ Deut
¹⁴⁸ This sentence is paralleled by a tannaïtic statement in Halakhah 6, Note 186. The person who had married a woman in preliminary marriage (cf. Demay
¹⁴⁹ It is inferred from here that a formal inauguration of a newly built house is a religious commandment in the Land.
¹⁵⁰ If the house was built not for the family of the builder but for rental purposes, receipt of the first rental payment is the inauguration, but only if the payment is made not later than the end of the usual rental period of 12 months.
¹⁵¹ If the value of the things stored is so high that either the owner has to be present to guard against thieves or he has to pay a watchman; that is use equivalent to living in the building.


###### Jerusalem Talmud Sotah 8:5:1
[Jerusalem Talmud Sotah 8:5:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:5:1)

**משנה:** וּמִי הָאִישׁ אֲשֶׁר נָטַע כֶּרֶם וְלֹא חִילְּלוֹ וגו׳ אֶחָד הַנּוֹטֵעַ אֶת הַכֶּרֶם וְאֶחָד הַנּוֹטֵעַ חֲמִשָּׁה אִילָנֵי מַאֲכָל אֲפִילוּ מֵחֲמֵשֶׁת הַמִּינִין. אֶחָד הַנּוֹטֵעַ וְאֶחָד הַמַּבְרִיךְ וְאֶחָד הַמַּרְכִּיב וְאֶחָד הַלּוֹקֵחַ וְאֶחָד הַיּוֹרֵשׁ וְאֶחָד שֶׁנִּיתַּן לוֹ בְמַתָּנָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** “And who is the man who planted a vineyard and did not redeem it,¹⁵². 20:6. The fruit of a newly planted vineyard or orchard cannot be used unless it was redeemed in his fourth year, *Lev*. 19:23–24.” etc. Not only one who planted a vineyard but also one who planted five fruit trees¹⁵³ 5:4., even from five different kinds. Not only one who planted but also one who sank¹⁵⁴ 7:1, Note 1. or grafted, also one who buys, or inherits, or who received as a gift.

footnotes:
¹⁵² Deut
¹⁵³ An orchard, whose rules of redemption are identical to those of a vineyard; cf. Ma‘aser Šeni
¹⁵⁴ He produces a new tree by covering a branch of an existing tree with earth; cf. Kilaim


###### Jerusalem Talmud Sotah 8:5:2
[Jerusalem Talmud Sotah 8:5:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:5:2)

**הלכה:** אֲשֶׁר נָטַע. אֵין לִי אֶלָּא אֲשֶׁר נָטַע. לָקַח יָרַשׁ נִיתַּן לוֹ בְמַתָּנָה מְנַיִין. תַּלְמוּד לוֹמַר הָאִישׁ מִי הָאִישׁ. מְנַיִין הַנּוֹטֵעַ חֲמִשָּׁה אִילָנֵי מַאֲכָל אֲפִילוּ מֵחֲמֵשֶׁת הַמִּינִין. תַּלְמוּד לוֹמַר אֲשֶׁר נָטַע. מִכָּל מָקוֹם. יָכוֹל הַנּוֹטֵעַ אַרְבָּעָה אִילָנֵי מַאֲכָל אוֹ חֲמִשָּׁה אִילָנֵי סְרָק יְהֵא חוֹזֵר. תַּלְמוּד לוֹמַר כֶּרֶם. מַה כֶרֶם מְיוּחָד שֶׁהוּא שֶׁלְּחָמֵשׁ גְּפָנִים. יָצָא זֶהּ שֶׁאֵינוֹ שֶׁלְּחָמֵשׁ גְּפָנִים.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “Who planted”. Not only who planted; if he bought, inherited, or it was given to him as a gift, from where? The verse says, “the man,” “who is the man”¹⁵⁵. 195.. From where about him who planted a vineyard but also who planted five fruit trees¹⁵³ 5:4., even from five different kinds? The verse says, “who planted”, in any circumstance. I could think that one who planted four fruit trees or five futile trees¹⁵⁶ 6:6); the majority opinion holds that a tree is futile if and only if its fruits are not edible. may return? The verse says, “a vineyard.” Since a vineyard is special in that it is composed of five vines¹⁵⁷ 4:3, Note 38. The vineyard must be planted in orderly rows; in an orchard, the trees must grow at least four and at most √250 (= 15.8) cubits apart; cf. *Ševi‘it* 1:2, Notes 18,22., this excludes the case where there are not five vines¹⁵⁸.

footnotes:
¹⁵⁵ The same argument as in Note 133, applied to v. 6, not v. 5. Parallels in Babli 43b; Sifry Deut
¹⁵³ An orchard, whose rules of redemption are identical to those of a vineyard; cf. Ma‘aser Šeni
¹⁵⁶ The definition of a futile tree is in dispute (Mishnah Kilaim
¹⁵⁷ The minimal size of a legal vineyard, cf. Kilaim
¹⁵⁸ Or fruit trees.


###### Jerusalem Talmud Sotah 8:5:3
[Jerusalem Talmud Sotah 8:5:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:5:3)

שֶׁהַיַּיִן מִגִּיתּוֹ. שֶׁהַיַּיִן קוֹסֵס. [דְּתַנֵּי. יַיִן קוֹסְס]. מְעָרְבִין בּוֹ וּמִשְׁתַּתְּפִין בּוֹ וּמְבָרְכִין עָלָיו וּמְזַמְּנִין עָלָיו וּמְקַדְּשִׁין בּוֹ אֶת הַכַּלָּה וּמְנָחֲמִין בּוֹ אֶת הָאָבֵל וְנִמְכָּר בֶּחָנוּת לְֹשֶם יַיִן. וְהַמּוֹכֵר לַחֲבֵירוֹ יַיִן סְתָם לֹא מָכַר לוֹ יַיִן קוֹסֵס. וְאָסוּר בְּהוֹרָיָיה וּבְהֵיתֵר נְדָרִים. וְעַל בִּיאַת הַמִּקְדָּשׁ. לֵית לָךְ אֶלָּא שֶׁהוּא אָסוּר עַל גַּבֵּי הַמִּזְבֵּחַ. וְהָהֵן בֶּן סוֹרֵר וּמוֹרֶה צְרִיכָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
If the wine¹⁶⁰ is freshly pressed, if the wine¹⁶⁰ is sour¹⁶¹ 70a.? As it was stated: Sour wine may be used to make an *eruv*¹⁶², “mixing”. If the inhabitants of a dead-end stret decide to turn their street into common property for Sabbath purposes, they have to install a symbolic door at the entrance to the street and prepare common food by “participating”. Cf. *Demay* 1:4, Notes 192, 193. and participating, one makes a benediction for it¹⁶³ 6:1,3)., and one may use it for the preliminary marriage of a bride¹⁶⁴ 4:2, Note 19; *Peah* 6:2, Note 46; *Yebamot* 1:1, Note 63., for consoling the mourner¹⁶⁵ 3:1, Notes 48,49,54; Babli *Ketubot* 8b, *Sanhedrin* 90a., and it may be sold in a store as wine. If somebody made an unqualified contract for wine, he did not sell sour wine¹⁶⁶ 6:1).. One is prohibited from delivering a decision, or to dissolve a vow, or to enter the Temple¹⁶⁷. 10:8–11 forbids entering the Temple, officiating, and delivering any religious instruction to anybody who is still under the influence of any alcoholic beverage. Since sour wine contains alcohol, it disables as wine.. Only it is forbidden on the altar¹⁶⁸. 1:8 declares sinful any offering on the altar which would not be received by the Pasha as a bribe.. And about the rebellious son it is problematic¹⁶⁹. 21:18–21) is not guilty unless he eats and drinks immoderately, including half a *log* of wine (2.7 dl) in one sip. It is undecided whether drinking almost-vinegar is drinking wine in this case. The Babli (*Baba batra* 96a) discusses whether smell or taste decide between wine and vinegar. It is obvious (*Sanhedrin* 70a) that grape juice does not qualify as wine in this respect..

footnotes:
¹⁶⁰ In the Rome ms. שְׁתָיוֹ “if he drank it as …” Since this paragraph is not connected with the preceding or the following ones, it is difficult to decide between the readings.
¹⁶⁰ In the Rome ms. שְׁתָיוֹ “if he drank it as …” Since this paragraph is not connected with the preceding or the following ones, it is difficult to decide between the readings.
¹⁶¹ This is wine for which it is a matter of opinion whether it is sour wine or sweet vinegar. It still must contain some alcohol. The first hand of the Leiden ms. wrote יַיִן תּוֹסֵס “wine fermenting”. This may be an intrusion from a similar Babylonian baraita, Sanhedrin
¹⁶² If several houses share a common courtyard, the latter can be turned into common property to be available to all dwellers for use on the Sabbath by everyone donating food for a common meal, This is called eruv
¹⁶³ Before one drinks sour wine, one has to recite the benediction for wine, not vinegar (Mishnaiot Berakhot
¹⁶⁴ Cf. Demay
¹⁶⁵ The first meal of a mourner after the burial of a close relative must be given to him by others and it includes wine; cf. Berakhot
¹⁶⁶ On the wholesale level, sour wine has to be labelled as such. However, if an entire inventory was sold, the buyer must expect 10% of the barrels to contain sour wine (Mishnah Baba batra
¹⁶⁷ Lev
¹⁶⁸ Mal
¹⁶⁹ The rebellious son (Deut


###### Jerusalem Talmud Sotah 8:5:4
[Jerusalem Talmud Sotah 8:5:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:5:4)

יָכוֹל הַנּוֹטֵעַ כֶּרֶם בְּחוּצָה לָאָרֶץ יְהֵא חוֹזֵר. תַּלְמוּד לוֹמַר וְלֹא חִלְלוֹ. אֵת שֶׁמִּצְוָה לְחַלְלוֹ. יָצָא זֶה שֶׁאֵין מִצְוָה לְחַלְלוֹ. תַּנֵּי. רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר. אֵין מַשְׁמַע אֶלָּא כֶרֶם. וְדִכְוָותָהּ. אֵין מַשְׁמַע אֶלָּא נָטַע. תַּנֵּי. וְלֹא חִלְלוֹ. פְּרָט לַמַּבְרִיךְ וְלַמַּרְכִּיב. אָמַר רִבִּי יוֹחָנָן. דְּרִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב הִיא. אָמַר רַב חִסְדָּא. דִּבְרֵי הַכֹּל הִיא. כְּשֶׁהִרְכִּיב פֵּירוֹת עֲבֵירָה. מָה אֲנָן קַיָימִין. אִם בְּשֶׁהִרְכִּיב אִילָן מַאֲכָל עַל גַּבֵּי אִילָן מַאֲכָל. מִין בְּשֶׁאֵינוֹ מִינוֹ. פֵּירוֹת עֲבֵירָה הֵן. וְאִם בְּשֶׁהִרְכִּיב אִילָן מַאֲכָל עַל גַּבֵּי אִילָן סְרָק. מִין בְּמִינוֹ. נוֹטֵעַ כְּבַתְּחִילָּה הֵן. אֶלָּא כֵן אֲנָן קַיָימִין. בְּשֶׁהִרְכִּיב תְּאֵינָה שְׁחוֹרָה עַל גַּבֵּי תְאֵינָה לְבָנָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
I could think that somebody who redeems a vineyard outside the Land would return, the verse says¹⁷⁰. 20:6.: “And he did not redeem it”. In case one is commanded to redeem it¹⁷¹. 19:23, the duty of redemption is clearly restricted to the Promised Land.; this excludes where there is no commandment to redeem. It was stated¹⁷²: Rebbi Eliezer ben Jacob says, one only understands “vineyard”. And similarly, one only understands “planted”. It was stated: “And he did not redeem it¹⁷⁰. 20:6.”, that excludes him who sinks or grafts. Rebbi Joḥanan said, this follows Rebbi Eliezer ben Jacob. Rav Ḥisda said, this is everybody’s opinion if he grafted fruits of sin¹⁷³ 1:9, 58a line 53; Babli *Baba qama* 94a), it is obvious that since an orchard of *kilaim* cannot be redeemed, the person who planted it cannot be exempted.. Where do we hold?¹⁷⁴ If he grafted a fruit tree on another fruit tree of a different kind; these are fruits of sin¹⁷⁵.. But if he grafted a fruit tree on a futile tree, as if it were its own kind, he is planting anew¹⁷⁶. But we hold if he grafted a black fig tree on a white one¹⁷⁷.

footnotes:
¹⁷⁰ Deut
¹⁷¹ In Lev
¹⁷² Also quoted in the Babli, 43b. R. Eliezer ben Jacob rejects the extension of the exemption from combat duty given in the Mishnah.
¹⁷⁰ Deut
¹⁷³ Since reciting a benediction over any forbidden fruit is blasphemy (Ḥallah
¹⁷⁴ What kind of grafting entitles a man to leave the war zone following the Mishnah but not R. Eliezer ben Jacob?
¹⁷⁵ These are unquestionably forbidden kilaim
¹⁷⁶ The stump of the futile tree is simply considered as earth; according to everybody grafting on such a stem is the same as planting in the earth.
¹⁷⁷ This is permitted; the owner returns following the Mishnah but not R. Eliezer ben Jacob. A “black” fig is a purple one; a “white” fig is green.


###### Jerusalem Talmud Sotah 8:5:5
[Jerusalem Talmud Sotah 8:5:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:5:5)

אֵימָתַי הוּא מְחַלְלוֹ. בָּרְבִיעִית וּבַחֲמִישִּׁית. מִסְתַּבְּרָא בַחֲמִישִּׁית. אֲבָל בָּרְבִיעִית דָּמִים הוּא חַיָיב לוֹ. וְרַבָּנִין דְּקַיְסָרִין אָמְרִין. לֹא מִסְתַּבְּרָא אֶלָּא בָּרְבִיעִית. דִּכְתִיב וּבַשָּׁנָה הָרְבִיעִית יִהְיֶה כָּל פִּרְיוֹ קוֹדֶשׁ הִילּוּלִים לַיי.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
When does he redeem it¹⁷⁸. 19, v. 24 states that in the fourth year after planting, “all fruit shall be holy” as quoted in this paragraph. This is considered a burden rather than a joy. V. 25 permits the fruits of the fifth and later years without any restriction.? In the fourth or the fifth [year]? It seems reasonable in the fifth, since in the fourth it costs him money. But the rabbis of Caesarea say, it is only reasonable in the fourth, since it is written¹⁷⁹. 19:24. Because of the disappearence of gutturals, the word הילולים is interpreted as חילולים, cf. *Peah* 7:6, Notes 112–113; Babli *Berakhot* 35a.: “And in the fourth year, all its fruit shall be holy for praise to the Eternal.”

footnotes:
¹⁷⁸ In Lev
¹⁷⁹ Lev


###### Jerusalem Talmud Sotah 8:6:1
[Jerusalem Talmud Sotah 8:6:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:6:1)

**משנה:** וּמִי הָאִישׁ אֲשֶׁר אֵירַשׂ אִשָּׁה וְלֹא לְקָחָהּ וְגוֹמֵר. אֶחָד הַמְאָרֵשׂ בְּתוּלָה וְאֶחָד הַמְאָרֵשׂ אֶת הָאַלְמָנָה אֲפִילוּ שׁוֹמֶרֶת יָבָם וַאֲפִילוּ שָׁמַע שֶׁמֵּת אָחִיו בַּמִּלְחָמָה חוֹזֶר וּבָא לוֹ. כָּל אֵילּוּ שׁוֹמְעִין דִּבְרֵי כֹהֵן מֵעֶרְכֵי מִלְחָמָה וְחוֹזְרִין וּמְסַפְּקִין מַיִם וּמָזוֹן וּמְתַקְּנִין אֶת הַדְּרָכִים.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** “¹⁸⁰. 20:7. Who is the man who became betrothed¹⁸¹ to a woman and did not take her,” etc. Not only one betrothed to a virgin, even one betrothed to a widow, even to one who waits for her brother-in-law¹⁸² 2:1, Note 6. The next sentence shows that the Mishnah does not refer to this rabbinic ceremony.. Even if he heard that his brother had died in the war he then returns and leaves. All those who listen to the Cohen in the front lines return and provide food and water and improve the roads¹⁸³.

footnotes:
¹⁸⁰ Deut
¹⁸¹ He married her in the preliminary ceremony (Note 146) but did not take her into his house.
¹⁸² The widow of his childless brother. The surviving brother can marry her based on the dead brother’s preliminary marriage; but rabbinically one requires a new preliminary “bespeaking”, cf. Yebamot
¹⁸³ They serve the army in the rear.


###### Jerusalem Talmud Sotah 8:6:2
[Jerusalem Talmud Sotah 8:6:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:6:2)

**הלכה:** אֲשֶׁר אֵרַשׂ אִשָּׁה. אֵין לִי אֶלָּא רוֹבֶה שֶׁנָּשָא רֵיבָה. מְנַיִין רוֹבֶה שֶׁנָּשָׂא אַלְמָנָה. אַלְמוֹן שֶׁנָּשָׂא רֵיבָה. [אַלְמוֹן שֶׁנָּשָׂא אַלְמָנָה] מְנַיִין. תַּלְמוּד לוֹמַר אִשָּׁה. מִכָּל מָקוֹם. מַה תַלְמוּד לוֹמַר חֲדָשָׁה. פְּרָט לַמַּחֲזִיר אֶת גְּרוּשָׁתוֹ. אָמַר רִבִּי יוֹסֵי. זֹאת אוֹמָרָת הַנּוֹשֵׂא אֶת הָאַיְילוֹנִית הוֹאִיל וְאֵין מִצְוָה לֵישֵׁב עִמָּהּ אֵינוֹ חוֹזֵר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “Who became betrothed”. Not only a young man who married a young woman. From where even a young man who married a widow, a widower who married a young woman, a widower who married a widow? From where? The verse says, “a woman”, of any kind. Why does the verse say, “new”? That excludes him who remarries his divorcee¹⁸⁶. Rebbi Yose said, this implies that one who marries a sheram¹⁸⁷ 1:1, Note 65. Her marriage has rabbinic status only. does not return since he has no religious obligation to live with her.

footnotes:
¹⁸⁶ Babli, 44a.
¹⁸⁷ A woman without secondary female sex characteristics who is considered sterile; cf. Yebamot


###### Jerusalem Talmud Sotah 8:6:3
[Jerusalem Talmud Sotah 8:6:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:6:3)

אֲפִילוּ שׁוֹמֶרֶת יָבָם לַחֲמִשָּׁה אַחִים. וְדִכְוָותָהּ אֲפִילוּ בַּיִת אֶחָד לַחֲמִשָּׁה אַחִין. תַּמָּן אֵין כָּל אֶחָד וְאֶחָד רָאוּי לֵישֵׁב בּוֹ. בְּרַם הָכָא כָּל אֶחָד וְאֶחָד רָאוּי לְיּיַּבֵּם. מַה דָמֵי לָהּ. קִידֵּשׁ אִשָּׁה מֲעַכְשָׁיו לְאַחַר שְׁנֵים עָשָׂר חוֹדֶשׁ וְשָׁלֵם הַזְּמָן בַּמִּלְחָמָה חוֹזֵר וּבָא לוֹ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Even one who waits for her brother-in-law with five brothers¹⁸⁸ brother returns in this case. The Babli agrees, 43b.. Similarly, even one house for five brothers¹⁸⁹? There not one of them would be able to live in it¹⁹⁰. But here, each one of them is able to marry in levirate¹⁹¹. What would be like it? Somebody who preliminarily married a woman from now on in twelve months¹⁹² and the time is up while he is in the war; he returns and goes.

footnotes:
¹⁸⁸ This refers to the statement that a man who hears that his childless brother has died, returns from the army to marry his sister-in-law. This implies that every
¹⁸⁹ Why does Mishnah 4 not make a proviso that every man who built a house together with his brothers does return?
¹⁹⁰ In the language of the Mishnah, בית always means a one-room house, in which only a single family can live.
¹⁹¹ While only one man can marry the widow, each one could be the one taking her away from the others.
¹⁹² The prospective groom delivers an object of value to his bride and stipulates that what she receives and acknowledges at that time shall be valid for preliminary marriage in 12 months’ time. This is a valid contract and after 12 months he is preliminarily married and obligated to marry in final form. (If she sleeps with another man during the 12 months it would be criminal if and only if the preliminary husband is alive at the end of the 12 months’ period and the contract is activated.)


###### Jerusalem Talmud Sotah 8:7:1
[Jerusalem Talmud Sotah 8:7:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:7:1)

**משנה:** וְאֵילּוּ שֶׁאֵינָן חוֹזְרִין. הַבּוֹנֶה בֵית שַׁעַר אֶכְסֶדְרָה מִרְפֶּסֶת הַנּוֹטֵע אַרְבָּעָה אִילָנֵי מַאֲכָל וְחַמִשָּׁה אִילָנֵי סְרָק הַמַּחֲזִיר אֶת גְּרוּשָׁתוֹ אַלְמָנָה לְכֹהֵן גָּדוֹל גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל בַּת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין לֹא הָיָה חוֹזֵר. רִבִּי יְהוּדָה אוֹמֵר אַף הַבּוֹנֶה בַיִת עַל מְכוֹנוֹ לֹא הָיָה חוֹזֵר. רִבִּי לָעְזָר אוֹמֵר אַף הַבּוֹנֶה בֵית לְבֵינִים בַּשָּׁרוֹן לֹא הָיָה חוֹזֵר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** The following do not return: If somebody builds a portico¹³⁴, a covered walkway¹³⁵ 3:6, Note 101., or a verandah, or planted four fruit trees or five futile¹⁵⁶ 6:6); the majority opinion holds that a tree is futile if and only if its fruits are not edible. trees, or remarried his divorcee. [In the case of] a widow for the High Priest, a divorcee or one having received *ḥalîṣah* for an ordinary Cohen, a bastard or Gibeonite girl for an Israel, a Jewish girl for a bastard or a Gibeonite¹⁹³, Mishnah 2:4, Notes 68–73., he would not be returning. Rebbi Jehudah says, also he who rebuilt his house on its foundations¹⁹⁴ would not be returning. Rebbi Eleazar said, also one who built a brick house¹⁹⁵ in the Sharon would not return.

footnotes:
¹³⁴ A formal structure at the entrance to a courtyard common to several houses. It has no walls and confers no privacy.
¹³⁵ Greek ἐξέδρα, cf. Ma‘serot
¹⁵⁶ The definition of a futile tree is in dispute (Mishnah Kilaim
¹⁹³ These unions are all forbidden, cf. Yebamot
¹⁹⁴ Rebuilding a collapsed house on the remaining foundations is not the same as building a new house.
¹⁹⁵ An adobe house, built from unfired clay bricks, which needs thorough repair before each rainy season.


###### Jerusalem Talmud Sotah 8:7:2
[Jerusalem Talmud Sotah 8:7:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:7:2)

**הלכה:** תַּנֵּי. רִבִּי יוּדָה אוֹמֵר. אִם חִידֵּשׁ בָּהּ דָּבָר חוֹזֵר. וְאִם לָאו אֵינוֹ חוֹזֵר. סָדוֹ בַסִיד וּפִתֵּחַ בּוֹ חֲלוֹנוֹת לֹא הָיָה חוֹזֵר. הָיָה גָּדוֹל וְעָשָׂאוֹ קָטָן חוֹזֵר. וְאֶחָד וְעָשָׂאוֹ שְׁנַיִם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** It was stated: Rebbi Jehudah said, if he changed anything, he would be returning. If he whitewashed it or added windows¹⁹⁷, he would not return, if it had been great and he made it small he returns, or one room and he made it two.

footnotes:
¹⁹⁷ While the original room was not whitewashed or had fewer windows.


###### Jerusalem Talmud Sotah 8:7:3
[Jerusalem Talmud Sotah 8:7:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:7:3)

תַּנֵּי רִבִּי אֶלְעָזָר אוֹמֵר. אַף אַנְשֵׁי הַשָּׁרוֹן לֹא הָיוּ חוֹזְרִין. שֶׁהֵן מִתְחַדְּשִׁין פַּעֲמַיִים בַּשָׁבוּעַ. אַף כֹּהֵן גָּדוֹל הָיָה מִתְפַּלֵּל עֲלֵיהֶן בְּיוֹם הַכִּיפּוּרִים שֶׁלֹּא יֵיעָשׂוּ בָּתֵּיהֶן קִבְרֵיהֶן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
It was stated¹⁹⁸: Rebbi Eleazar¹⁹⁹ said, also the people from the Sharon did not return since they have to rebuild two times in a Sabbatical period. Also the High Priest was praying for them²⁰⁰ prayer of the Day of Atonement. on the Day of Atonement that their houses should not become their graves.

footnotes:
¹⁹⁸ Tosephta 7:19.
¹⁹⁹ In the Babli in all cases: R. Eliezer. This reading also in the Tosephta, except the Erfurt ms. The reading of the Yerushalmi is superior since R. Eliezer would have to precede R. Jehudah, his student’s son.
²⁰⁰ In the Holiest of Holies. This prayer is mentioned in all liturgical compositions for the musaf


###### Jerusalem Talmud Sotah 8:8:1
[Jerusalem Talmud Sotah 8:8:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:8:1)

**משנה:** וְאֵילּוּ שֶׁאֵינָן זָזִין מִמְּקוֹמָן. בָּנָה בַיִת וַחֲנָכוֹ נָטַע כֶּרֶם וְחִילְּלוֹ וְהַנּוֹשֵׂא אֶת אֲרוּסָתוֹ הַכּוֹנֵס אֶת יְבִמְתּוֹ שֶׁנֶּאֱמַר נָקִי יִהְיֶה לְבֵיתוֹ. לְבֵיתוֹ זֶה בֵיתוֹ. יִהְיֶה זֶה כַּרְמוֹ. וְשִׂמַּח אֶת אִשְׁתּוֹ זוֹ אִשְׁתּוֹ. אֲשֶׁר לָקָח לְהָבִיא אֶת יְבִמְתּוֹ. וְאֵינָם מְסַפְּקִין מַיִם וּמָזוֹן וְאֵינָן מְתַקְּנִין אֶת הַדְּרָכִים.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** But the following do not leave at all²⁰¹: If he built a house and inaugurated it, planted a vineyard and redeemed it, he who married his preliminarily married spouse, he who took in his sister-in-law, for it is said²⁰². 24:5: If a man take a new wife, he shall not go out with the army, nor should anything be imposed on him; free for his house he shall be for one year and give pleasure to his wife whom he took.: “Free he shall be for his house for one year”. “His house”, that is his house; “shall be”, that is his vineyard; “and give pleasure to his wife”, that is his wife; “whom he took”, to include his sister-in-law²⁰³. 271.. These do not provide food and water and do not improve the roads.

footnotes:
²⁰¹ They do not join the army even to the border, even though the verse mentions only the newly-wed.
²⁰² Deut
²⁰³ The same text in Sifry Deut


###### Jerusalem Talmud Sotah 8:8:2
[Jerusalem Talmud Sotah 8:8:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:8:2)

**הלכה:** בָּנָה בַיִת וַחֲנָכוֹ וְלֹא שָׁהָא בְתוֹכוֹ שְׁנֵים עָשָׂר חוֹדֶשׁ. נָטַע כֶּרֶם וְחִילְּלוֹ וְלֹא שָׁהָא בְתוֹכוֹ שְׁנֵים עָשָׂר חוֹדֶשׁ. וְכוּלְּהֹן לְמֵידִין מִן הָאִשָּׁה. מַה אִשָּׁה צְרִיכָה שְׁנֵים עָשָׂר חוֹדֶשׁ אַף כּוּלְּהֹן צְרִיכִין שְׁנֵים עָשָׂר חוֹדֶשׁ. תַּנֵּי. כָּל אֵילּוּ שֶׁהָיוּ אוֹמְרִין יוֹשְׁבִין בְּטֵילִין בְּתוֹךְ הָעִיר [וְאֵינָן נוֹתְנִין פִּסֵי הֵעִיר] וְאֵינָן מְסַפְּקִין מַיִם וּמָזוֹן וְאֵינָן מְתַקְּנִין אֶת הַדְּרָכִים. שֶׁנֶּאֱמַר וְלֹא יַעֲבוֹר עָלָיו לְכָל דָּבָר. עָלָיו אֵינוֹ עוֹבֵר. אֲבָל עוֹבֵר הוּא עַל אֲחֵרִים.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “If he built a house and inaugurated it,” but did not use it for twelve months. “If he planted a vineyard and redeemed it,” but did not use it for twelve months. And all are derived from the wife: Since the wife needs twelve months, also all of them need twelve months. It was stated: All those mentioned remain unoccupied in town, [do not pay city taxes], and do not provide food and water nor improve the roads, as it is said²⁰². 24:5: If a man take a new wife, he shall not go out with the army, nor should anything be imposed on him; free for his house he shall be for one year and give pleasure to his wife whom he took.: “nor should anything be imposed on him,” but it may be imposed on others²⁰⁵.

footnotes:
²⁰² Deut
²⁰⁵ In the opinon of the Babli, 44a, and Sifry Deut. 271, people preliminarily but not finally married, etc. Following the Genizah fragment, this would include people gainfully employed in the first year of their marriage, etc.


###### Jerusalem Talmud Sotah 8:9:1
[Jerusalem Talmud Sotah 8:9:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:9:1)

**משנה:** וְיָסְפוּ הַשּׁוֹטְרִים לְדַבֵּר אֶל הָעָם וְאָמְרוּ מִי הָאִישׁ הַיָּרֵא וְרַךְ הַלֵּבָב יֵלֵךְ וְיָשׁוֹב לְבֵיתוֹ. רִבִּי עֲקִיבָה אוֹמֵר הַיָּרֵא וְרַךְ הַלֵּבָב כִּשְׁמוּעוֹ שֶׁאֵינוֹ יָכוֹל לַעֲמוֹד בְּקִישְׁרֵי הַמִּלְחָמָה וְלִרְאוֹת חֶרֶב שְׁלוּפָה. רִבִּי יוֹסֵי הַגָּלִילִי אוֹמֵר הַיָּרֵא וְרַךְ הַלֵּבָב זֶה שֶׁהוּא מִתְיָירֵא מִן הָעֲבֵירוֹת שֶׁבְּיָדוֹ לְפִיכָךְ תָּלַת לוֹ הַתּוֹרָה אֶת כָּל אֵילּוּ שֶׁיַּחֲזוֹר בִּגְלָלָן. רִבִּי יוֹסֵי אוֹמֵר אַלְמָנָה לְכֹהֵן גָּדוֹל גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל בַּת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין הֲרֵי הוּא הַיָּרֵא וְרַךְ הַלֵּבָב.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** “The policemen shall add and say to the people: ‘Who is the man fearful and faint-hearted, let him go and return to his house. Rebbi Aqiba says, “fearful and faint-hearted” in its simple meaning, that he cannot stand in military engagements and see a drawn sword. Rebbi Yose the Galilean says, “fearful and faint-hearted” is one who is fearful because of his sins; therefore the Torah appended him to all of these²⁰⁷ that he should return because of them²⁰⁸. 197, R. Yose is quoted to exclude anyone over 40 years old. But in Tosephta 7:22, and *Midrash Tannaïm Deut*. 20:8, the reading is similar to the Mishnah.. Rebbi Yose said, a widow for the High Priest, a divorcee or one having received *ḥalîṣah* for an ordinary Cohen, a bastard or Gibeonite girl for an Israel, a Jewish girl for a bastard or a Gibeonite¹⁹³, Mishnah 2:4, Notes 68–73., that is the “fearful and faint-hearted”²⁰⁹.

footnotes:
²⁰⁷ The person betrothed or who had built, etc.
²⁰⁸ That only his officer but not the public would know that he returns as a coward but not as one of the legitimate cases.In Sifry Deut
¹⁹³ These unions are all forbidden, cf. Yebamot
²⁰⁹ The Babli considers the cases quoted by R. Yose the Tanna as examples of biblical prohibitions and, therefore, holds that R. Yose the Galilean also recognizes the right of return for one who has overstepped rabbinic decrees. There is no hint in the Yerushalmi that R. Yose includes anything except forbidden but valid marriages.


###### Jerusalem Talmud Sotah 8:9:2
[Jerusalem Talmud Sotah 8:9:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:9:2)

**הלכה:** כְּתִיב וְיָסְפוּ הַשּׁוֹטְרִים. אֵין לָשׁוֹן זֶה וְיָסְפוּ אֶלָּא לָשׁוֹן תּוֹסֶפֶת. כְּאִינַשׁ דְּאָמַר. מוֹסִיף אֲנִי עַל דִּבְרֵי רִבִּי. תַּנֵּי. הָאַחֲרוֹנִים מִן הַתּוֹסֶפֶת. אָמַר רִבִּי יוֹסֵי. תְּרֵין תַּנָּיִין אִינּוּן. מָאן דְּאָמַר. מוֹסִיף אֲנִי עַל דִּבְרֵי רִבִּי. אֶחָד הָרִאשׁוֹנִים וְאֶחָד הָאַחֲרוֹנִים אָמְרָן הוּא אָמְרָן רַבּוֹ. מָאן דְּאָמַר. הָאַחֲרוֹנִים מִן הַתּוֹסֶפֶת. הָרִאשׁוֹנִים אָמְרוֹ הוּא אָמְרוֹ רַבּוֹ. וְהָאַחֲרוֹנִים אָמְרוֹ הוּא וְלֹא אָמְרוֹ רַבּוֹ. אָמַר רִבִּי מָנָא. חַד תַּנַּיי הוּא. רִאשׁוֹנִים אָמְרָן הוּא אָמְרָן רַבּוֹ. הָאַחֲרוֹנִים אָמְרָן הוּא לֹא אָמְרָן רַבּוֹ. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹסֵי. שׁוֹמֵעַ פָּרָשָׁה מִפִּי כֹהֶן וְאוֹמְרָהּ לָעָם בְּכָל לָשׁוֹן. וְסוֹפָא פְלִיגָא עַל רִבִּי מָנָא. עוֹד דָּבָר אֶחָד הָיָה מוֹסִיף. מִשֶּׁלּוֹ. אִין תֵּימַר כֵּן. אֲפִילוּ עַל דְּרִבִּי יוֹסֵי לֵית הוּא פְלִיגָא. דְּתַנֵּי. הָרִאשׁוֹנִים אָמְרָן הוּא אָמְרָן רַבּוֹ. הָאַחֲרוֹנִים אָמְרָן הוּא לֹא אָמְרָן רַבּוֹ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** It is written: “The policemen shall add.” This expression “shall add” only means an addition²¹⁰. Like a man who says, I am adding to the words of my teacher. It was stated: The latter [words] are additions. Rebbi Yose said, there are two Tannaïm²¹¹, different from the one quoted last.. He who said, “I am adding to the words of my teacher,” both the first²¹² and the later declarations both he and his teacher said²¹³. He who said, the later ones are additions, the first [declarations] both he and his teacher said, but the later ones he said but not his teacher. Rebbi Mana said, there is only one Tanna. The first [declarations] both he and his teacher said, but the later ones he said but not his teacher. A *baraita* disagrees with Rebbi Yose: He hears a sentence from the Cohen and tells it to the people in all languages²¹⁴. But its end disagrees with Rebbi Mana: He adds a final word of his own²¹⁵. If you say so, it does not disagree at all with Rebbi Yose, as it was stated: The first [declarations] both he and his teacher said, but the later ones he said but not his teacher²¹⁶.

footnotes:
²¹⁰ The last declarations are not said on the authority of the Cohen.
²¹¹ The statement explained in Note 210 also a baraita
²¹² The first declarations are those attributed to the Cohen, the later ones those put in the mouth of the policemen.
²¹³ The addition is the policemen’s explanation in the vernacular.
²¹⁴ This follows only the first Tanna recognized by R. Yose (the Amora, colleague of R. Mana II).
²¹⁵ But any text reported in the verses was first spoken by the Cohen.
²¹⁶ One is free to interpret “the later ones” either as the declaration of the policemen spelled out in the verse or as the additions after the official text.


###### Jerusalem Talmud Sotah 8:9:3
[Jerusalem Talmud Sotah 8:9:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:9:3)

וְתַנֵּי. כּוּלְּהֹן צְרִיכִין לְהָבִיא רְאָיָיה לְדִבְרֵיהֶן חוּץ מִזֶּה שֶׁעֵדָיו עִמּוֹ. וְאַתְיָיא כְּמָאן דְּאָמַר. שֶׁאֵינוֹ יָכוֹל לַעֲמוֹד בְּקִישְׁרֵי הַמִּלְחָמוֹת [וְלִרְאוֹת] (וְ)חֶרֶב שְׁלוּפָה. בְּרַם כְּמָאן דָּמַר. שֶׁהוּא מִתְיָירֵא מֵעֲבֵירוֹת שֶׁבְּיָדוֹ עוֹד הוּא צָרִיךְ לְהָבִיא רְאָיָיה. לְפִיכָךְ תָּלַת לוֹ הַתּוֹרָה אֶת כָּל אֵילּוּ שֶׁיַּחֲזוֹר בִּגְלָלָן. שֶׁלֹּא לְפַרְסֵם אֶת הַחַטָּאִים. וְאַתְיָיא כַּיי דָמַר רִבִּי לֵוִי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. בִּמְקוֹם אֲשֶׁר תִּשָּׁחֵט הָעוֹלָה תִּשָּׁחֵט הַחַטָּאת לִפְנֵי יי. שֶׁלֹּא לְפַרְסֵם אֶת הַחַטָּאִים.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Also, it was stated²¹⁸. 192.: They all have to bring proof except from this one whose witnesses are with him²¹⁹. This follows him who said that he cannot stand in military engagements and see a drawn sword. But following him who says that he is one who is fearful because of his sins, he has to bring proof. Therefore the Torah appended him to all of these²⁰⁷ that he should return because of them²⁰⁸. 197, R. Yose is quoted to exclude anyone over 40 years old. But in Tosephta 7:22, and *Midrash Tannaïm Deut*. 20:8, the reading is similar to the Mishnah., not to publicize the sinners. This comes as Rebbi Levi said in the name of Rebbi Simeon ben Laqish²²⁰ 8:3, Note 198.: ²²¹. 6:18.“At the place where the elevation offering is being slaughtered, the purification offering is being slaughtered before the Eternal,” not to publicize the sinners²²².

footnotes:
²¹⁸ Sifry Deut
²¹⁹ The military instructors realize that they are better off without the coward. But all others have to prove their case.
²⁰⁷ The person betrothed or who had built, etc.
²⁰⁸ That only his officer but not the public would know that he returns as a coward but not as one of the legitimate cases.In Sifry Deut
²²⁰ In the Babli, 32b, a similar statement by R. Joḥanan in the name of R. Simeon ben Ioḥai. Cf. Yebamot
²²¹ Lev
²²² Even though elevation offerings are male and purification offerings female, the difference can be seen only by close inspection, so also the sinner could be detected only by inquiry.


###### Jerusalem Talmud Sotah 8:10:1
[Jerusalem Talmud Sotah 8:10:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:10:1)

**משנה:** וְהָיָה כְּכַלּוֹת הַשּׁוֹטְרִים לְדַבֵּר אֶל הָעָם וּפָקְדוּ שָׂרֵי צְבָאוֹת בְּרֹאשׁ הָעָם. בַּעֲקֵיבוֹ שֶׁלָּעָם מַעֲמִידִין זְקִיפִים לִפְנֵיהֶם וַאֲחֵרִים מֵאֲחוֹרֵיהֶם וְכַשִּׁילִים שֶׁלְּבַרְזֶל בִּידֵיהֶן וְכָל הַמְבַקֵּשׁ לַחֲזוֹר הָרְשׁוּת בִּידֵיהֶן לְקַפֵּחַ אֶת שׁוֹקָיו שֶׁתְּחִילַּת נְפִילָה נִיסָה שֶׁנֶּאֱמַר נָס יִשְׂרָאֵל לִפְנֵי פְלִשְׁתִּים וְגַם מַגֵּיפָה גְדוֹלָה הָיְתָה בָעָם. וּלְהַלָּן הוּא אוֹמֵר וַיָּנוּסוּ אַנְשֵׁי יִשְׂרָאֵל לִפְנֵי פְלִשְׁתִּים וַיִפְּלוּ חֲלָּלִים בְּהַר הַגִּלְבּוֹעַ. בַּמֶּה דְבָרִים אֲמוּרִים בְּמִלְחֶמֶת הָרָשׁוּת אֲבָל בְּמִלְחֶמֶת מִצְוָה הַכֹּל יוֹצְאִין אֲפִילוּ חָתָן מֵחֶדְרוֹ וְכַלָּה מֵחוּפָּתָהּ. אָמַר רִבִּי יְהוּדָה בַּמֶּה דְבָרִים אֲמוּרִים בְּמִלְחֶמֶת מִצְוָה אֲבָל בְּמִלְחֶמֶת חוֹבָה הַכֹּל יוֹצְאִין אֲפִילוּ חָתָן מֵחֶדְרוֹ וְכַלָּה מֵחוּפָּתָהּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** “When the policemen finish to speak to the people, the officers will have taken up position at the head of the people.²²³. 20:9.” Behind the people one puts up people with backups armed with iron axes and they have permission to break the legs of anyone who desires to abandon his post since flight is the start of falling, as it is said²²⁴. 4:17.: “Israel fled from before the Philistines and a great plague was among the people.” Further on it says²²⁵. 31:1., “the men of Israel fled from before the Philistines and slain fell on Mount Gilboa.” About what have these things be said²²⁶? About a war of choice, but in a war of obligation²²⁷ everybody goes out, even a groom from his room and a bride from her bridal chamber²²⁸2:16.. Rebbi Jehudah said, about what have these things been said? About a war of obligation, but in a war of duty everybody goes out, even a groom from his room and a bride from her bridal chamber.

footnotes:
²²³ Deut
²²⁴ 1S
²²⁵ 1S
²²⁶ The preceding Mishnaiot which gave permission to a number of people to be excused from military service.
²²⁷ The definitions are a matter of discussion in the Halakhah.
²²⁸ One might assume that the groom’s room is the bride’s bridal chamber. The expression is from Joel


###### Jerusalem Talmud Sotah 8:10:2
[Jerusalem Talmud Sotah 8:10:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:10:2)

**הלכה:** כְּתִיב וְהָיָה כְּכַלּוֹת הַשּׁוֹטְרִים לְדַבֵּר אֶל הָעָם וּפָקְדוּ שָׂרֵי צְבָאוֹת בְּרֹאשׁ הָעָם. אֵין לִי אֶלָּא בְרֹאשׁ הָעָם. בְּסוֹף הָעָם מְנַיִין. תַּלְמוּד לוֹמַר פָּקְדוּ וּפָקְדוּ. עַד כְּדוֹן כְּרִבִּי עֲקִיבָה. כְּרִבִּי יִשְׁמָעֵאל. רִבִּי יִשְׁמָעֵאל כְּרִבִּי מֵאִיר. דְּרִבִי מֵאִיר צְוַוח לְסוֹפֵיהּ דְחֶבְלָא רֵישֵׁיהּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** It is written: “When the policemen finish to speak to the people, the officers will have taken up position at the head of the people.” Not only in front of the people, from where also behind the people? The verse says, “take up position”, “*and* take up position”²²⁹ at the beginning of a word as indication of an addition, even in a case of a *vaw* *conversive* when an imperative would need the same number of letters.. That follows Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael follows Rebbi Meïr, since Rebbi Meïr used to call the end of a rope its head.

footnotes:
²²⁹ R. Aqiba considers every vaw


###### Jerusalem Talmud Sotah 8:10:3
[Jerusalem Talmud Sotah 8:10:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:10:3)

אָמַר רִבִּי מֵאִיר. כְּתִיב הֶחָכָם עֵינָיו בְּרֹאשׁוֹ. הַכְּסִיל בְּמַה. בְּרַגְלָיו. אָמַר רִבִּי אַבָּא מָרִי. הֶחָכָם עַד שֶׁהוּא בְּרֹאשׁוֹ שֶׁלְּדָבָר הוּא יוֹדֵעַ מַה בְּסוֹפוֹ. גַד גְּדוּד יְגוּדֶּנּוּ. גַיְיסָא אָתִי מְגַיְיסַתֵּיהּ וְהוּא מְגַיֵיס לֵיהּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Meïr said: It is written²³⁰. 2:14., “the wise man’s eyes are in his head.” The stupid one’s are where? In his legs²³¹. Rebbi Abba Mari said, the wise man knows what will be the final outcome when he starts something. “Gad, a troop will gang up on him²³². 49:19. The reference naturally is to the entire verse, “Gad, a troop will gang up on him but he will catch their heel.”.” A troop comes to rob him, and he robs them.

footnotes:
²³⁰ Eccl
²³¹ This parallels the German saying that one must have in one’s legs what he does not have in his head.
²³² Gen


###### Jerusalem Talmud Sotah 8:10:4
[Jerusalem Talmud Sotah 8:10:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:10:4)

כֵּינִי מַתְנִיתָה. שֶׁתְּחִילַּת נְפִילָה נִיסָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
So is the Mishnah: “Since flight is the start of falling²³³”.

footnotes:
²³³ This is the text of the Mishnah in the Leiden ms., but not in the Rome ms. nor in the Babli or the overwhelming majority of Mishnah mss. The original text reads שֶׁתְּחִילַּת נִיסָה נְפִילָה “since falling is the start of flight.” In the Babli, 44b, the text is corrected as it is here.


###### Jerusalem Talmud Sotah 8:10:5
[Jerusalem Talmud Sotah 8:10:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/8:10:5)

אָמַר רִבִּי יוֹחָנָן מַשְׁמָעוּת בֵּינֵיהֶן. רִבִּי יְהוּדָה הָיָה קוֹרֵא לְמִלְחֶמֶת הָרְשׁוּת מִלְחֶמֶת מִצְוָה. אֲבָל בְּמִלְחֶמֶת חוֹבָה הַכֹּל יוֹצֵא אֲפִילוּ חָתָן מֵחֶדְרוֹ וְכַלָּה מֵחוּפָּתָהּ. אָמַר רַב חִסְדָּא. מַחֲלוֹקֶת בֵּינֵיהוֹן. רַבָּנִין אָמְרִין. מִלְחֶמֶת מִצְוָה זוֹ מִלְחֶמֶת דָּוִד. מִלְחֶמֶת חוֹבָה זוֹ מִלְחֶמֶת יְהוֹשֻׁעַ. רִבִּי יְהוּדָה הָיָה קוֹרֵא מִלְחֶמֶת [מִצְוָה] כְּגוֹן אֲנָן דְּאָזְלִין עֲלֵיהוֹן. מִלְחֶמֶת חוֹבָה כְּגוֹן דְּאַתְיָין אִינּוּן עֲלֵינָן. כְּתִיב וְהַמֶּלֶךְ אָסָא הִשְׁמִיעַ אֶת כָּל יְהוּדָה אֵין נָקִי. מָהוּ אֵין נָקִי. רִבִּי סִימוֹן וְרַבָּנִין. רִבִּי סִימוֹן אָמַר. אֵין נָקִי לְבֵיתוֹ שָׁעָה אַחַת. וְרַבָּנִין אָמְרִין. לֵית רְבִי בֵּרִיבִּי.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Joḥanan said, usage is between them; Rebbi Jehudah called a war of choice a war of obligation. “But in a war of duty everybody goes out, even a groom from his room and a bride from her bridal chamber.” Rav Ḥisda said²³⁵, they disagree. The rabbis say, a war of obligation was the war of David. A war of duty was the war of Joshua. Rebbi Jehudah called it a war of obligation if we went out against them²³⁶; a war of duty if they attacked us. It is written: “King Asa proclaimed in all of Jehudah, nobody is free²³⁷. 15:22.”. What means “nobody is free”? Rebbi Simon and the rabbis. Rebbi Simon said, nobody is free to return home even for one hour²³⁸. 24:5.. But the rabbis say, there is no exemption for a scholar, son of a scholar²³⁹.

footnotes:
²³⁵ In the Babli, 44b, this is the opinion of Rav Ḥisda’s son-in-law Rava.
²³⁶ In the Babli, this is restricted to a preventive attack.
²³⁷ 1K
²³⁸ He abolished the exemption of the newlywed, Deut
²³⁹ Who claim a general exemption from public works. In the opinion of the Babli, 10a, he abolished the exemptions both of the newlywed and of the scholar.