Yerushalmi Sotah 9:6 ירושלמי סוטה ט׳:ו׳

MISHNAH: The Elders of that town wash their hands with water at the place where the calf's neck was broken and say¹³⁷Deut. 21:7. The Yerushalmi version of this Mishnah is rather shorter than the Babli one. The Yerushalmi version is that of Sifry Deut., 210.: "Our hands did not spill this blood," etc. Did we ever think that the court was spilling blood? But, that he did not come to our attention and we sent him away, or that we did not see him and left him¹³⁸The court can perform the ceremony only if it did not tolerate a breakdown of social services..
The priests say¹⁴¹Deut. 21:8.: “Purge for Your people Israel which You did redeem, o Eternal.” They did not have to say that¹⁴¹Deut. 21:8. “the blood was purged for them,” but the Holy Spirit announces to them that when they follow this procedure the blood will be purged for them. If the killer was found before the calf should have its neck broken, it should leave¹⁴²It becomes totally profane. and graze in the flock. If after the calf’s neck was broken it should be buried at its place because if came from the start in a doubtful case; it purged its doubt and left. If the killer was found after the calf’s neck was broken, he should be executed¹⁴³The calf atones for the community, not the murderer..

HALAKHAH: The rabbis here explain the verse¹³⁹In all occurrences, the Genizah ms. reads "the Mishnah", which is the more accurate text. about the murderer, the rabbis there explain the verse about the murder victim. The rabbis here explain the verse about the murderer, "he did not come to our attention and we sent him away," and did not execute him; "or that we did not see him and left him," and muddled his trial. But the rabbis there¹⁴⁰Babli 46b; an extended version by R. Joshua ben Levi, insisting that unsolved murder cases exist only if social services arc insufficient, Babli 38b. explain the verse about the murder victim, "he did not come to our attention and we sent him away," without company; "or that we did not see him and left him," without provisions.

The Elders wash their hands with water at the place where the calf’s neck was broken and say¹³⁸The court can perform the ceremony only if it did not tolerate a breakdown of social services.: “Our hands did not spill this blood,” etc. The priests say¹⁴¹Deut. 21:8.: “Purge for Your people Israel.” The Holy Spirit says, “the blood was purged for them.” Three verses were said on one topic, what this one said the other did not say, and vice-versa. Similarly, you say¹⁴⁴Gen. 38:25–26. A different version in the Babli, Makkot 23b.: “She said, please recognize this seal, strings, and staff,” so far Tamar spoke. “Jehudah recognized and said, she is more just than I am because I did not give her to my son Shelah,” so far Jehudah spoke. The Holy Spirit said, “he never knew her again.¹⁴⁵On could also translate: He never stopped knowing her.” Three verses were said on one topic, what this one said the other did not say, and vice-versa. Similarly, you say¹⁴⁶Num. 13:27–30. The interpretation saves Joshua’s reputation, who is silent in the biblical narrative.: “They told him and said, we came to the land you sent us to; it really is flowing of milk and honey and that is its fruit;” so far Joshua spoke. “But the people are strong who dwell in the land, the cities are very highly fortified, and also the young giants we saw there;” so far said the spies. “Caleb silenced the people to Moses and said, we certainly can mount and inherit it, for certainly we can do it;” so far Caleb spoke. Three verses were said on one topic, what this one said the other did not say, and vice-versa. Similarly, you say¹⁴⁷Jud. 5:28–31.: “Sisera’s mother looked out and whimpered, etc.;” so far Sisera’s mother spoke. “Her wise princesses answered her, …, will they not find and distribute booty;” so far said her daughters-in-law. And the Holy Spirit says, “so all enemies of the Eternal will be lost.”

Rebbi Phineas said, it is worthy to provide purification all the time back to the Exodus¹⁴⁸In Sifry Deut. 210, this is an anonymous tannaitic statement. A comment which there entered the text from the margin explains: “This (the response of the Holy Spirit to the priest’s prayer) teaches that the homicide sins against the Jewish people in all generations going back to those who left Egypt.”.

Rebbi Yannai said, the words of Rebbi Meïr: Even if one broke its neck he is guilty¹⁵⁰If a calf has its neck broken the same day its mother was slaughtered for food, cf. Note 120.. Rebbi Jacob bar Aḥa, Rebbi Immi, in the name of Rebbi Simeon ben Laqish: The words of Rebbi Meïr: Even if one broke its neck he is guilty. The words of Rebbi Simeon: Even if he cut its throat, he is not punishable¹⁵¹R. Simeon holds that any use of the verb שחט in the Pentateuch refers to slaughter either for the altar or human consumption (Ḥulin 82a). Since the verse which forbids slaughtering mother and young on the same day uses the word תשחטו, it follows that for him only the provision of food either for the altar or humans is forbidden; nothing done with an atoning calf falls under that law.. Rebbi Yannai said, I heard about a boundary, from when it is forbidden: “They shall bring it down,” from the time of bringing down¹⁵²In the Babli, Ḥulin 82a, R. Yannai stated only that he heard that there is a well defined moment in which the calf becomes sanctified and loses its quality as potential food; the members of his Academy determined that moment to be when the calf enters the unworkable area of the valley.. Rebbi Ila said, to free it from “it and its young” following Rebbi Simeon¹⁵³This qualifies the statement of R. Simeon ben Laqish in the name of R. Simeon (ben Ioḥai). If the mother was slaughtered while her calf was still potential profane food, the calf cannot be slaughtered on the same day. If the mother was slaughtered after the calf had lost its status as potential food, even if the calf was wrongly slaughtered by cutting its throat instead of breaking its neck, the prohibition was not infringed upon. The Babli does not follow this argument..

Rebbi Samuel bar Rav Isaac said, it is holy while still alive. The Mishnah said so: “it should leave and graze in the flock.” What shall it leave? It shall leave its holiness.

Rebbi Mattania said, this is correct¹⁵⁴This refers to the statement that if the calf was killed before the murderer was found, the murderer still can be executed.. What is written? “The blood shall be purged for them¹⁵⁵The community, not the murderer.;” then it is silent. Nevertheless, “but you shall eliminate innocent blood from your midst”¹⁵⁶Deut. 21:9. Babylonian sources (Soṭah 47b, Ketubot 37b, Tosephta Keritut 4:3) quote an unrelated verse, Num. 35:33..