Jerusalem Talmud Sotah 8.9

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.

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 these that he should return because of them. 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 Gibeonite, that is the “fearful and faint-hearted”.

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.

HALAKHAH: It is written: “The policemen shall add.” This expression “shall add” only means an addition. 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 Tannaïm. He who said, “I am adding to the words of my teacher,” both the first and the later declarations both he and his teacher said. 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 languages. But its end disagrees with Rebbi Mana: He adds a final word of his own. 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 teacher.

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.

Also, it was stated: They all have to bring proof except from this one whose witnesses are with him. 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 these that he should return because of them, not to publicize the sinners. This comes as Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “At the place where the elevation offering is being slaughtered, the purification offering is being slaughtered before the Eternal,” not to publicize the sinners.