Talmud do Jewamot 16:14

MISHNAH: Rebbi Eleazar said in the name of Rebbi Joshua: For any impurity caused by a corpse for which the nazir shaves¹⁹⁰Explained in Mishnah 2., one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave¹⁹¹Explained in Mishnah 3. In Mishnah Parah 11:4 the formulation is: “For any impurity which requires immersion in water by biblical decree, one is guilty if entering the Sanctuary, but for any impurity which does not require immersion in water by biblical decree, one is not guilty if entering the Sanctuary.”, one is not guilty if entering the Sanctuary. Rebbi Meïr said, this should not be less than the impurity of a dead reptile¹⁹²Which requires immersion in water by biblical decree, Lev. 11:31, and a person is guilty if he enters the Sanctuary when impure, Lev. 5:2.! Rebbi Aqiba said, I argued before Rebbi Eliezer: If for a barley-grain sized bone, which does not cause impurity to a human in a tent¹⁹³Mishnah Ahilut 2:1., a nazir shaves if he touches or carries it¹⁹⁰Explained in Mishnah 2., should it not be logical that for a quartarius of blood, which causes impurity to a human in a tent¹⁹⁴Mishnah Ahilut 2:2. The nazir does not shave, Mishnah 3., a nazir should have to shave if he touches or carries it? He said to me, what is that, Aqiba? This is not a place for an argument de minore ad majus! When I came and expounded that before Rebbi Joshua, he said to me, you have a good argument, but that is what they said was practice¹⁹⁵“Practice” here means an old tradition, whose origin can no longer be ascertained and which cannot be overruled. The relationship of this kind of practice to the interpretation of biblical verses is not amenable to logical analysis..

MISHNAH: If somebody was thrown into a cistern¹¹⁹From here on, the text is from Peah 3:9 (פ), Note 155. and said, anybody hearing my voice should write a bill of divorce for my wife¹²⁰Naturally, he has to declare his and his wife’s full names as well as their place of residence. The people hearing him do not have to ask for further identification., they should write and deliver¹²¹Even though he did not say that the bill should be delivered.. If a healthy person said, write a bill of divorce for my wife, he wants to make fun of her¹²²Since he did not instruct anybody to deliver the bill, it is invalid.. It happened to a healthy person who had said, write a bill of divorce for my wife, that he went on the roof¹²³After the bill had been written and (erroneously) been delivered to the wife when he was still alive., fell down, and died. Rabban Simeon ben Gamliel said, the Sages said that if he jumped, it is a bill of divorce¹²⁴The bill of divorce of the suicide retroactively becomes an emergency bill and is valid.; if the wind pushed him, it is no bill of divorce.

MISHNAH: The one who leads astray³⁵¹The one who leads astray (Note 61) presents a problem for law enforcement since a single listener cannot appear in court as a witness. In the Babli, the seducer (Note 62) is one who openly propagates another faith, who is easily prosecuted. But in the Yerushalmi the difference between him who leads astray and the seducer is that the former speaks Hebrew while the latter speaks in the vernacular. is a commoner who leads a commoner astray, by saying to him: There is something to worship at place X; it eats such and such, drinks such and such; it gives such and such benefits, can do such and such evil. For no capital crime in the Torah may one use entrapment³⁵²By the prosecution, as spelled out in Mishnah 17., except for this one. If he said it to two persons, they become his witnesses, bring him to court, and stone him.
If he said this to a single person, he should tell him, I have friends who also want this³⁵³In order to have him speak before two witnesses.. If he was sly³⁵⁴He knows that if he only speaks to a single listener, he may with impunity try to convert a thousand people since no two of them can testify to the same occurrence and, therefore, cannot appear as witnesses in court. and did not talk in their presence, one sets a trap behind a wall³⁵⁵A rural wall of stones without mortar.; he tells him, repeat what you told me alone; then he tells him, how can we abandon our God in Heaven and worship wood and stones³⁵⁶This is the required warning, viz., that apostasy is a crime.? If he repents, it is good³⁵⁷Then he cannot be prosecuted since what he said was before he was duly warned, which is not prosecutable in court.; if he says, it is our duty, or so it is good for us, those who stand behind the wall bring him to court and stone him.
He says, I shall worship, I shall go and worship, let us go and worship; I shall sacrifice, I shall go and sacrifice, let us go and sacrifice; I shall burn incense, I shall go and burn incense, let us go and burn incense; I shall pour libations, I shall go and pour libations, let us go and pour libations; I shall prostrate myself, I shall go and prostrate myself, let us go and prostrate ourselves. The seducer³⁵¹The one who leads astray (Note 61) presents a problem for law enforcement since a single listener cannot appear in court as a witness. In the Babli, the seducer (Note 62) is one who openly propagates another faith, who is easily prosecuted. But in the Yerushalmi the difference between him who leads astray and the seducer is that the former speaks Hebrew while the latter speaks in the vernacular. is one who says, let us go and profess a strange worship.