1. Hebrew Bible, Leviticus, 2.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •aristocrats, gifts to the temple by Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 188| 2.1. "וְהַנּוֹתֶרֶת מִן־הַמִּנְחָה לְאַהֲרֹן וּלְבָנָיו קֹדֶשׁ קָדָשִׁים מֵאִשֵּׁי יְהוָה׃", 2.1. "וְנֶפֶשׁ כִּי־תַקְרִיב קָרְבַּן מִנְחָה לַיהוָה סֹלֶת יִהְיֶה קָרְבָּנוֹ וְיָצַק עָלֶיהָ שֶׁמֶן וְנָתַן עָלֶיהָ לְבֹנָה׃", | 2.1. "And when any one bringeth a meal-offering unto the LORD, his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon.", |
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| 2. Seneca The Younger, Phaedra, 34.21-35.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •aristocrats, gifts to the temple by Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 190 |
3. Mishnah, Nazir, 3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •aristocrats, gifts to the temple by Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 188| 3.6. "מִי שֶׁנָּזַר נְזִירוּת הַרְבֵּה וְהִשְׁלִים אֶת נְזִירוּתוֹ, וְאַחַר כָּךְ בָּא לָאָרֶץ, בֵּית שַׁמַּאי אוֹמְרִים, נָזִיר שְׁלשִׁים יוֹם, וּבֵית הִלֵּל אוֹמְרִים, נָזִיר בַּתְּחִלָּה. מַעֲשֶׂה בְהִילְנִי הַמַּלְכָּה, שֶׁהָלַךְ בְּנָהּ לַמִּלְחָמָה, וְאָמְרָה, אִם יָבֹא בְנִי מִן הַמִּלְחָמָה בְשָׁלוֹם אֱהֵא נְזִירָה שֶׁבַע שָׁנִים, וּבָא בְנָהּ מִן הַמִּלְחָמָה, וְהָיְתָה נְזִירָה שֶׁבַע שָׁנִים. וּבְסוֹף שֶׁבַע שָׁנִים עָלְתָה לָאָרֶץ, וְהוֹרוּהָ בֵית הִלֵּל שֶׁתְּהֵא נְזִירָה עוֹד שֶׁבַע שָׁנִים אֲחֵרוֹת. וּבְסוֹף שֶׁבַע שָׁנִים נִטְמֵאת, וְנִמְצֵאת נְזִירָה עֶשְׂרִים וְאַחַת שָׁנָה. אָמַר רַבִּי יְהוּדָה, לֹא הָיְתָה נְזִירָה אֶלָּא אַרְבַּע עֶשְׂרֵה שָׁנָה: \n", | 3.6. "If one vows a long naziriteship of and completes his naziriteship and afterwards comes to the land [of Israel]: Beth Shammai says that he is a nazirite for thirty days, But Beth Hillel says that his naziriteship begins again. It happened that Queen Helena, when her son went to war, said: “If my son returns in peace from the war, I shall be a nazirite for seven years.” Her son returned from the war, and she was a nazirite for seven years. At the end of the seven years, she went up to the land [of Israel] and Beth Hillel instructed her to be a nazirite for a further seven years. Towards the end of this seven years, she contracted ritual defilement, and so altogether she was a nazirite for twenty-one years. Rabbi Judah said: she was a nazirite only for fourteen years.", |
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4. Mishnah, Yoma, 3.9-3.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •aristocrats, gifts to the temple by Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 188| 3.9. "בָּא לוֹ לְמִזְרַח הָעֲזָרָה, לִצְפוֹן הַמִּזְבֵּחַ, הַסְּגָן מִימִינוֹ וְרֹאשׁ בֵּית אָב מִשְּׂמֹאלוֹ. וְשָׁם שְׁנֵי שְׂעִירִים, וְקַלְפִּי הָיְתָה שָׁם וּבָהּ שְׁנֵי גוֹרָלוֹת. שֶׁל אֶשְׁכְּרוֹעַ הָיוּ, וַעֲשָׂאָן בֶּן גַּמְלָא שֶׁל זָהָב, וְהָיוּ מַזְכִּירִין אוֹתוֹ לְשָׁבַח: \n", 3.10. "בֶּן קָטִין עָשָׂה שְׁנֵים עָשָׂר דַּד לַכִּיּוֹר, שֶׁלֹּא הָיוּ לוֹ אֶלָּא שְׁנַיִם. וְאַף הוּא עָשָׂה מוּכְנִי לַכִּיּוֹר, שֶׁלֹּא יִהְיו מֵימָיו נִפְסָלִין בְּלִינָה. מֻנְבַּז הַמֶּלֶךְ הָיָה עוֹשֶׂה כָל יְדוֹת הַכֵּלִים שֶׁל יוֹם הַכִּפּוּרִים שֶׁל זָהָב. הִילְנִי אִמּוֹ עָשְׂתָה נִבְרֶשֶׁת שֶׁל זָהָב עַל פִּתְחוֹ שֶׁל הֵיכָל. וְאַף הִיא עָשְׂתָה טַבְלָא שֶׁל זָהָב שֶׁפָּרָשַׁת סוֹטָה כְתוּבָה עָלֶיהָ. נִיקָנוֹר נַעֲשׂוּ נִסִּים לְדַלְתוֹתָיו, וְהָיוּ מַזְכִּירִין אוֹתוֹ לְשָׁבַח: \n", | 3.9. "He then went to the east of the Temple court, to the north of the altar, the deputy high priest at his right and the head of the [priestly] family [ministering that week] at his left. There were two goats and an urn was there, and in it were two lots. They were of box-wood and Ben Gamala made them of gold and they would mention his name in praise.", 3.10. "Ben Katin made twelve spigots for the laver, for there had been before only two. He also made a mechanism for the laver, in order that its water should not become unfit by remaining overnight. King Monbaz had all the handles of all the vessels used on Yom HaKippurim made of gold. His mother Helena made a golden candelabrum over the opening of the Hekhal. She also made a golden tablet, on which the portion concerning the suspected adulteress was inscribed. For Nicanor miracles happened to his doors. And they were all mentioned for praise.", |
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5. Mishnah, Zevahim, 9.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •aristocrats, gifts to the temple by Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 190| 9.3. "אֵלּוּ לֹא הָיָה פְסוּלָן בַּקֹּדֶשׁ, הָרוֹבֵעַ, וְהַנִּרְבָּע, וְהַמֻּקְצֶה, וְהַנֶּעֱבָד, וְהָאֶתְנָן, וְהַמְּחִיר, וְהַכִּלְאַיִם, וְהַטְּרֵפָה, וְהַיּוֹצֵא דֹפֶן, וּבַעֲלֵי מוּמִין. רַבִּי עֲקִיבָא מַכְשִׁיר בְּבַעֲלֵי מוּמִין. רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים אוֹמֵר, דּוֹחֶה הָיָה אַבָּא אֶת בַּעֲלֵי מוּמִין מֵעַל גַּבֵּי הַמִּזְבֵּחַ: \n", | 9.3. "Which are the ones whose disqualification did not arise in sanctity: An animal which had sexual relations with a woman or with a man, or that was the fee of a whore, or [a dog's] exchange; or that was kilayim; or terefah; or an animal born through the caesarean section, and blemished animals. Rabbi Akiva declared blemished animals fit [to remain on the altar if they had already been put up]. Rabbi Haya, chief of the priests, said: my father used to push blemished animals off the altar.", |
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| 6. Anon., Leviticus Rabba, 35.10 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •aristocrats, gifts to the temple by Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 189 |
| 7. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •aristocrats, gifts to the temple by Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 190 |
| 8. Palestinian Talmud, Yoma, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 9. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •aristocrats, gifts to the temple by Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 189 |
10. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •aristocrats, gifts to the temple by Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 188 | 104b. b I ask, what /b is the i halakha /i ? Does b the man /b who vowed to bring eleven i log /i b intend /b to bring an amount of wine corresponding to that which is brought in association with an offering b of two bulls, /b i.e., twelve i log /i , b and until he accumulates that /b amount, the libation b is not brought? Or perhaps he intends /b to bring an amount equal to that associated b with two rams and one lamb, /b i.e., four for each ram and three for the lamb, totaling eleven. b Do we say /b that he intended to bring b two /b libations associated b with one type, /b i.e., a ram, b and one /b libation associated b with another type, /b i.e., a lamb, b or not? What /b is the i halakha /i ? The Gemara concludes: The dilemma b shall stand /b unresolved., strong MISHNA: /strong b One may pledge /b to bring independent libations of b wine, but one may not pledge oil /b alone; this is b the statement of Rabbi Akiva. Rabbi Tarfon says: One may pledge oil /b as well., b Rabbi Tarfon said: Just as we found that wine comes /b as b an obligation and comes /b as b a gift offering /b independent of any offering, b so too, /b we find b that oil comes /b as b an obligation and comes /b as b a gift /b offering. b Rabbi Akiva said to him: No, if you said /b that this is true b with regard to wine, as /b it is b sacrificed with its obligatory /b offering b by itself, shall you /b also b say /b that this is also the case b with regard to oil, which is never sacrificed with its obligatory /b offering b by itself but only /b mixed with the flour?,The mishna concludes with a ruling concerning a voluntary meal offering: b Two /b people b do not pledge /b a meal offering of b a tenth /b of an ephah as partners, b but they may pledge a burnt offering and a peace offering. And /b they may pledge to bring even b an individual bird, /b not only a pair., strong GEMARA: /strong With regard to the dispute between Rabbi Tarfon and Rabbi Akiva about whether one can pledge oil, b Rava said: From the statements of both of them, we learn /b that b a person may pledge a meal offering /b like those brought b with the libations /b that accompany animal offerings every day.,The Gemara asks: Isn’t that b obvious? /b The Gemara explains: It needed to be said, b lest you say /b that b the Merciful One revealed /b the nature of b a voluntary meal offering /b (see Leviticus, chapter 2). Perhaps only b those five meal offerings /b detailed there are b indeed /b brought as voluntary offerings, but any b additional /b types, such as a meal offering brought with libations, are b not. /b Rava therefore b teaches us /b that b these matters /b in the Torah apply only b where /b his pledge of a meal offering was b unspecified, but where he specified /b that the oil and flour about which he vows should be brought in the manner of a meal offering with libations, then b he has specified, /b and the vow takes effect.,§ The mishna stated that b two /b people b do not pledge /b a tenth of an ephah together. The Gemara asks: b What is the reason? If we say /b that it is b because it is written: /b “And when an individual b brings /b a meal offering” (Leviticus 2:1), in the singular, that is not a proof, as with regard to b a burnt offering as well, it is written /b in the singular: “When any man of you b brings /b an offering” (Leviticus 1:2). Nevertheless, two people may bring a burnt offering together, as stated in the mishna., b Rather, what is the reason /b that b a burnt offering /b is brought by two people? The reason is b that it is written /b in second person plural: “These you shall offer…beside b your burnt offerings [ i le’oloteikhem /i ], /b or your meal offerings, or your drink offerings, or your peace offerings” (Numbers 29:39). The Gemara points out: With regard to b a meal offering, /b it is b also written /b in the plural: b “Your meal offerings [ i leminḥoteikhem /i ].” Rather, /b the reason that one may not bring a meal offering as a partnership is b because it is written: /b “And when b an individual /b brings a meal offering” (Leviticus 2:1), indicating that only one individual may offer it, but not two together., b This is also taught /b in a i baraita /i : b Rabbi /b Yehuda HaNasi b states /b an explanation of the following verse: “Anyone b that brings his offering, whether it be any of their vows, or any of their free-will offerings that they sacrifice to the Lord” /b (Leviticus 22:18). It is evident from the use of the plural in the second part of the verse that b any /b offering can b be brought in a partnership, and the verse excludes only a meal offering /b from this principle, b as it is stated: /b “And when b an individual /b brings a meal offering.”,The Gemara cites another comment about the fact that the Torah introduces the voluntary meal offering by emphasizing that it is brought by an individual. b Rabbi Yitzḥak says: For what /b reason b is the meal offering different /b from other offerings in b that /b the term b “an individual [ i nefesh /i ]” is stated with regard to it? The Holy One, Blessed be He, said: Whose practice /b is it b to bring a meal offering? /b It is that of a b poor /b individual; and b I will ascribe him /b credit b as if he offered up his soul [ i nafsho /i ] in front of Me. /b ,§ The Gemara cites another comment made by Rabbi Yitzḥak about meal offerings. b Rabbi Yitzḥak says: What is /b the reason that the b meal offering is differentiated /b from other offerings in b that /b the Torah b stated these five types of preparations with oil /b with regard to it? The five types of voluntary meal offerings are: A meal offering of fine flour, a meal offering in a shallow pan, a meal offering in a deep pan, a meal offering of loaves baked in an oven, and a meal offering of wafers baked in an oven. All are brought with oil. This can be explained by b a parable of a flesh-and-blood king whose friend made a festive meal for him, but /b the king b knows that /b the friend b is poor. /b The king b said to him: Make for me /b foods b from five types of fried /b dishes, b so that I may benefit from you. /b ,, strong MISHNA: /strong One who says: b It /b is incumbent b upon me /b to bring b a tenth /b of an ephah for a meal offering, b must bring /b a meal offering of b one /b -tenth. If he says: It is incumbent upon me to bring b tenths /b of an ephah, b he must bring two /b -tenths, as that is the minimum plural amount. If he says: b I specified /b several tenths of an ephah b but I do not know which /b number b I specified, he must bring sixty-tenths, /b as that is the maximum amount of a meal offering. The flour beyond the amount that he actually specified is rendered a voluntary meal offering.,If one says: b It /b is incumbent b upon me /b to bring b a meal offering, he may bring whichever /b meal offering b that he wishes, /b i.e., the fine-flour meal offering, the shallow-pan or deep-pan meal offering, or the meal offering baked in an oven in the form of loaves or wafers. b Rabbi Yehuda says: He must bring the fine-flour meal offering, as it is the /b most b notable of the meal offerings. /b ,If one says: It is incumbent upon me to bring b a meal offering, or: /b It is incumbent upon me to bring b a type of meal offering, he must bring one /b meal offering. If he says: It is incumbent upon me to bring b meal offerings, or: /b It is incumbent upon me to bring b meal offerings of /b a certain b type, he must bring two. /b If he says: b I specified /b a meal offering b but I do not know which /b meal offering b I specified, he must bring all five /b types of meal offerings.,If one says: b I specified a meal offering of tenths /b of an ephah b but I do not know how many /b tenths b I specified, he must bring /b a meal offering of b sixty-tenths /b of an ephah. b Rabbi /b Yehuda HaNasi b says: /b His obligation is satisfied only when b he brings meal offerings of /b all sizes, in increments of b tenths /b of an ephah, ranging b from one /b -tenth of an ephah b to sixty /b -tenths, for a total of sixty meal offerings with a total volume of 1,830 tenths of an ephah, or 183 ephahs. He fulfills his vow with one of the meal offerings, and the rest are rendered voluntary meal offerings., strong GEMARA: /strong The mishna teaches that one who says: It is incumbent upon me to bring a tenth of an ephah for a meal offering, must bring a meal offering of a tenth. The Gemara asks: Isn’t this b obvious? /b Why is it necessary to teach this in the mishna? The Gemara answers that it b was necessary /b for the mishna to mention this case as a preamble to the following i halakha /i , that if one says: It is incumbent upon me to bring b tenths /b of an ephah he must b bring two /b -tenths. The Gemara asks: Isn’t b this also obvious? /b The Gemara answers: b It was necessary /b to teach that the b minimum /b amount that the word b tenths /b is used in reference to is b two /b -tenths.,§ The mishna teaches that if one says: b I specified /b several tenths of an ephah b but I do not know what /b number b I specified, he must bring sixty-tenths. /b The Gemara asks: b Who /b is the i tanna /i who b taught /b this?, b Ḥizkiyya said: /b This statement is b not in accordance with /b the opinion of b Rabbi /b Yehuda HaNasi mentioned at the end of the mishna. b As if /b it was the opinion of b Rabbi /b Yehuda HaNasi, b didn’t he say /b that such a person b must bring meal offerings of /b all sizes, in increments of b tenths /b of an ephah, ranging b from one /b -tenth of an ephah b to sixty /b -tenths?, b And Rabbi Yoḥa /b disagreed and b said: You /b may b even say /b that this statement is in accordance with the opinion of b Rabbi /b Yehuda HaNasi, because the case at the end of the mishna is a case where one specified that he would bring the tenths of an ephah in a single vessel. In such a case Rabbi Yehuda HaNasi holds that one must bring sixty different amounts in sixty different vessels. By contrast, the former case in the mishna is one b where /b the person b says: I specified /b several b tenths /b of an ephah b but I did not establish /b that b they /b must be brought b in /b one b vessel. /b In such a case all agree b that he must bring sixty-tenths /b of an ephah b in sixty vessels, /b a tenth in each vessel.,§ The mishna teaches that if one says: b It /b is incumbent b upon me /b to bring b a meal offering, /b the first i tanna /i holds b he may bring whichever /b meal offering b he wishes, /b whereas Rabbi Yehuda maintains that he must bring the fine-flour meal offering, as it is the most notable of the meal offerings. b It is taught /b in a i baraita /i : Rabbi Yehuda says that he must bring the fine-flour meal offering, b since /b in the passage of the Torah that discusses the meal offering (Leviticus, chapter 2) b the verse opens with /b the fine-flour meal offering b first, /b mentioning it before the other meal offerings.,The Gemara challenges: b If that is so, one who says: It /b is incumbent b upon me /b to bring b a burnt offering, /b without specifying which type of animal, b must bring a young bull /b as his burnt offering, b since the verse opens with it /b |
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11. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 189| 51b. באבוקות של אור שבידיהן ואומרים לפניהם דברי שירות ותושבחות והלוים בכנורות ובנבלים ובמצלתים ובחצוצרות ובכלי שיר בלא מספר על חמש עשרה מעלות היורדות מעזרת ישראל לעזרת נשים כנגד חמש עשרה (מעלות) שבתהלים שעליהן לוים עומדין בכלי שיר ואומרים שירה,ועמדו שני כהנים בשער העליון שיורד מעזרת ישראל לעזרת נשים ושני חצוצרות בידיהן קרא הגבר תקעו והריעו ותקעו הגיעו למעלה עשירית תקעו והריעו ותקעו הגיעו לעזרה תקעו והריעו ותקעו,(הגיעו לקרקע תקעו והריעו ותקעו) היו תוקעין והולכין עד שמגיעין לשער היוצא ממזרח הגיעו לשער היוצא ממזרח הפכו פניהן ממזרח למערב ואמרו אבותינו שהיו במקום הזה אחוריהם אל ההיכל ופניהם קדמה ומשתחוים קדמה לשמש ואנו ליה עינינו ר' יהודה אומר היו שונין ואומרין אנו ליה וליה עינינו:, big strongגמ׳ /strong /big ת"ר מי שלא ראה שמחת בית השואבה לא ראה שמחה מימיו מי שלא ראה ירושלים בתפארתה לא ראה כרך נחמד מעולם מי שלא ראה בהמ"ק בבנינו לא ראה בנין מפואר מעולם מאי היא אמר אביי ואיתימא רב חסדא זה בנין הורדוס,במאי בניה אמר (רבא) באבני שישא ומרמרא איכא דאמרי באבני שישא כוחלא ומרמרא אפיק שפה ועייל שפה כי היכי דלקבל סידא סבר למשעיין בדהבא אמרו ליה רבנן שבקיה דהכי שפיר טפי דמיתחזי כאדותא דימא,תניא רבי יהודה אומר מי שלא ראה דיופלוסטון של אלכסנדריא של מצרים לא ראה בכבודן של ישראל אמרו כמין בסילקי גדולה היתה סטיו לפנים מסטיו פעמים שהיו בה (ששים רבוא על ששים רבוא) כפלים כיוצאי מצרים והיו בה ע"א קתדראות של זהב כנגד ע"א של סנהדרי גדולה כל אחת ואחת אינה פחותה מעשרים ואחד רבוא ככרי זהב ובימה של עץ באמצעיתה וחזן הכנסת עומד עליה והסודרין בידו וכיון שהגיע לענות אמן הלה מניף בסודר וכל העם עונין אמן,ולא היו יושבין מעורבין אלא זהבין בפני עצמן וכספין בפני עצמן ונפחין בפני עצמן וטרסיים בפני עצמן וגרדיים בפני עצמן וכשעני נכנס שם היה מכיר בעלי אומנתו ונפנה לשם ומשם פרנסתו ופרנסת אנשי ביתו,אמר אביי וכולהו קטלינהו אלכסנדרוס מוקדן מ"ט איענשו משום דעברי אהאי קרא (דברים יז, טז) לא תוסיפון לשוב בדרך הזה עוד ואינהו הדור אתו,כי אתא אשכחינהו דהוו קרו בסיפרא (דברים כח, מט) ישא ה' עליך גוי מרחוק אמר מכדי ההוא גברא בעי למיתי ספינתא בעשרה יומי דליה זיקא ואתי ספינתא בחמשא יומי נפל עלייהו וקטלינהו:,במוצאי יום טוב כו': מאי תיקון גדול אמר רבי אלעזר כאותה ששנינו חלקה היתה בראשונה והקיפוה גזוזטרא והתקינו שיהו נשים יושבות מלמעלה ואנשים מלמטה,תנו רבנן בראשונה היו נשים מבפנים ואנשים מבחוץ והיו באים לידי קלות ראש התקינו שיהו נשים יושבות מבחוץ ואנשים מבפנים ועדיין היו באין לידי קלות ראש התקינו שיהו נשים יושבות מלמעלה ואנשים מלמטה,היכי עביד הכי והכתיב (דברי הימים א כח, יט) הכל בכתב מיד ה' עלי השכיל,אמר רב קרא אשכחו ודרוש | 51b. b with flaming torches /b that they would juggle b in their hands, and they would say before them passages of song and praise /b to God. b And the Levites /b would play b on lyres, harps, cymbals, and trumpets, and countless /b other b musical instruments. /b The musicians would stand b on the fifteen stairs that descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteen /b Songs of the b Ascents in Psalms, /b i.e., chapters 120–134, and b upon which /b the b Levites stand with musical instruments and recite /b their b song. /b , b And /b this was the ceremony of the Water Libation: b Two priests stood at the Upper Gate that descends from the Israelites’ courtyard to the Women’s Courtyard, with two trumpets in their hands. /b When b the rooster crowed /b at dawn, b they sounded a i tekia /i , and sounded a i terua /i , and sounded a i tekia /i . /b When b they /b who would draw the water b reached the tenth stair /b the trumpeters b sounded a i tekia /i , and sounded a i terua /i , and sounded a i tekia /i , /b to indicate that the time to draw water from the Siloam pool had arrived. When b they reached the /b Women’s b Courtyard /b with the basins of water in their hands, the trumpeters b sounded a i tekia /i , and sounded a i terua /i , and sounded a i tekia /i . /b ,When b they reached the ground /b of the Women’s Courtyard, the trumpeters b sounded a i tekia /i , and sounded a i terua /i , and sounded a i tekia /i . They continued sounding /b the trumpets b until they reached the gate /b through b which /b one b exits to the east, /b from the Women’s Courtyard to the eastern slope of the Temple Mount. When b they reached the gate /b through b which /b one b exits to the east, they turned from /b facing b east to /b facing b west, /b toward the Holy of Holies, b and said: Our ancestors who were in this place /b during the First Temple period who did not conduct themselves appropriately, stood b “with their backs toward the Sanctuary of the Lord, and their faces toward the east; and they worshipped the sun toward the east” /b (Ezekiel 8:16), b and we, our eyes are to God. Rabbi Yehuda says /b that b they would repeat and say: We are to God, and our eyes are to God. /b , strong GEMARA: /strong b The Sages taught: One who did not see the Celebration of the Place of the Drawing /b of the Water, b never saw celebration in his life. One who did not see Jerusalem in its glory, never saw a beautiful city. One who did not see the Temple in its constructed /b state, b never saw a magnificent structure. /b The Gemara asks: b What is /b the Temple building to which the Sages refer? b Abaye said, and some say /b that it was b Rav Ḥisda /b who said: b This /b is referring to the magnificent b building of Herod, /b who renovated the Second Temple.,The Gemara asks: b With what /b materials b did he construct it? Rava said: /b It was b with stones of /b green-gray b marble and white marble [ i marmara /i ]. Some say: /b It was b with stones of blue marble and white marble. /b The rows of stones were set with b one row /b slightly b protruded and one row /b slightly b indented, so that the plaster would take /b better. b He thought to plate /b the Temple b with gold, /b but b the Sages said to him: Leave it /b as is, and do not plate it, b as it is better this way, as /b with the different colors and the staggered arrangement of the rows of stones, b it has the appearance of waves of the sea. /b , b It is taught /b in a i baraita /i that b Rabbi Yehuda says: One who did not see the great synagogue [ i deyofloston /i ] of Alexandria of Egypt never saw the glory of Israel. They said /b that its structure b was like a large basilica [ i basileki /i ], /b with b a colonnade within a colonnade. At times there were six hundred thousand /b men b and /b another b six hundred thousand /b men b in it, twice the number of those who left Egypt. In it there were seventy-one golden chairs [ i katedraot /i ], corresponding to the seventy-one /b members b of the Great Sanhedrin, each of which /b consisted of b no less than twenty-one thousand talents of gold. And /b there was b a wooden platform at the center. The sexton of the synagogue /b would b stand on it, with the scarves in his hand. And /b because the synagogue was so large and the people could not hear the communal prayer, b when /b the prayer leader b reached /b the conclusion of a blessing requiring the people b to answer amen, /b the sexton b waved the scarf and all the people /b would b answer amen. /b , b And /b the members of the various crafts b would not sit mingled. Rather, the goldsmiths /b would sit b among themselves, and the silversmiths among themselves, and the blacksmiths among themselves, and the coppersmiths among themselves, and the weavers among themselves. And when a poor /b stranger b entered there, he would recognize people /b who plied b his craft, and he would turn to /b join them b there. And from there /b he would secure b his livelihood /b as well as b the livelihood /b of the b members of his household, /b as his colleagues would find him work in that craft.,After depicting the glory of the synagogue, the Gemara relates that b Abaye said: All of /b the people who congregated in that synagogue b were killed by Alexander /b the Great b of Macedonia. /b The Gemara asks: b What is the reason /b that b they were punished /b and killed? It is b due to /b the fact b that they violated /b the prohibition with regard to Egypt in b this verse: “You shall henceforth return no more that way” /b (Deuteronomy 17:16), b and they returned. /b Since they established their permanent place of residence in Egypt, they were punished., b When /b Alexander b arrived, he found them, /b and saw b that they were reading /b the verse b in the /b Torah b scroll: “The Lord will bring a nation against you from far, /b from the end of the earth, as the vulture swoops down; a nation whose tongue you shall not understand” (Deuteronomy 28:49). b He said, /b referring to himself: b Now, since that man sought to come by ship in ten days, /b and b a wind carried it and the ship arrived in /b only b five days, /b apparently the verse referring a vulture swooping down is referring to me and heavenly forces are assisting me. Immediately, b he set upon them and slaughtered them. /b ,§ The mishna continues: b At the conclusion of /b the first b Festival /b day, etc., the priests and the Levites descended from the Israelites’ courtyard to the Women’s Courtyard, where they would introduce a significant repair. The Gemara asks: b What /b is this b significant repair? Rabbi Elazar said /b that b it is like that which we learned: /b The walls of the Women’s Courtyard b were smooth, /b without protrusions, b initially. /b Subsequently, they affixed protrusions to the wall surrounding the Women’s Courtyard. Each year thereafter, for the Celebration of the Place of the Drawing of the Water, they placed wooden planks on these projections and b surrounded /b the courtyard b with a balcony [ i gezuztra /i ]. And they instituted that /b the b women should sit above and /b the b men below. /b , b The Sages taught /b in the i Tosefta /i : b Initially, women would /b stand b on the inside /b of the Women’s Courtyard, closer to the Sanctuary to the west, b and the men /b were b on the outside /b in the courtyard and on the rampart. b And they would come to /b conduct themselves with inappropriate b levity /b in each other’s company, as the men needed to enter closer to the altar when the offerings were being sacrificed and as a result they would mingle with the women. Therefore, the Sages b instituted that the women should sit on the outside and the men on the inside, and still they would come to /b conduct themselves with inappropriate b levity. /b Therefore, b they instituted /b in the interest of complete separation b that the women would sit above and the men below. /b ,The Gemara asks: b How could one do so, /b i.e., alter the structure of the Temple? b But isn’t it written /b with regard to the Temple: b “All this /b I give you b in writing, /b as b the Lord has made me wise by His hand upon me, /b even all the works of this pattern” (I Chronicles 28:19), meaning that all the structural plans of the Temple were divinely inspired; how could the Sages institute changes?, b Rav said: They found a verse, and interpreted it homiletically /b and acted accordingly: |
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12. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •aristocrats, gifts to the temple by Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 189| 23a. בעתם בלילי רביעיות ובלילי שבתות,שכן מצינו בימי שמעון בן שטח שירדו להם גשמים בלילי רביעיות ובלילי שבתות עד שנעשו חטים ככליות ושעורים כגרעיני זיתים ועדשים כדינרי זהב וצררו מהם דוגמא לדורות להודיע כמה החטא גורם שנאמר (ירמיהו ה, כה) עונותיכם הטו אלה וחטאתיכם מנעו הטוב מכם,וכן מצינו בימי הורדוס שהיו עוסקין בבנין בהמ"ק והיו יורדין גשמים בלילה למחר נשבה הרוח ונתפזרו העבים וזרחה החמה ויצאו העם למלאכתן וידעו שמלאכת שמים בידיהם:,מעשה ששלחו לחוני המעגל וכו': ת"ר פעם אחת יצא רוב אדר ולא ירדו גשמים שלחו לחוני המעגל התפלל וירדו גשמים התפלל ולא ירדו גשמים עג עוגה ועמד בתוכה כדרך שעשה חבקוק הנביא שנאמר (חבקוק ב, א) על משמרתי אעמדה ואתיצבה על מצור וגו',אמר לפניו רבונו של עולם בניך שמו פניהם עלי שאני כבן בית לפניך נשבע אני בשמך הגדול שאיני זז מכאן עד שתרחם על בניך התחילו גשמים מנטפין אמרו לו תלמידיו רבי ראינוך ולא נמות כמדומין אנו שאין גשמים יורדין אלא להתיר שבועתך,אמר לא כך שאלתי אלא גשמי בורות שיחין ומערות ירדו בזעף עד שכל טפה וטפה כמלא פי חבית ושיערו חכמים שאין טפה פחותה מלוג אמרו לו תלמידיו רבי ראינוך ולא נמות כמדומין אנו שאין גשמים יורדין אלא לאבד העולם,אמר לפניו לא כך שאלתי אלא גשמי רצון ברכה ונדבה ירדו כתיקנן עד שעלו כל העם להר הבית מפני הגשמים אמרו לו רבי כשם שהתפללת שירדו כך התפלל וילכו להם אמר להם כך מקובלני שאין מתפללין על רוב הטובה,אעפ"כ הביאו לי פר הודאה הביאו לו פר הודאה סמך שתי ידיו עליו ואמר לפניו רבש"ע עמך ישראל שהוצאת ממצרים אינן יכולין לא ברוב טובה ולא ברוב פורענות כעסת עליהם אינן יכולין לעמוד השפעת עליהם טובה אינן יכולין לעמוד יהי רצון מלפניך שיפסקו הגשמים ויהא ריוח בעולם מיד נשבה הרוח ונתפזרו העבים וזרחה החמה ויצאו העם לשדה והביאו להם כמהין ופטריות,שלח לו שמעון בן שטח אלמלא חוני אתה גוזרני עליך נידוי שאילו שנים כשני אליהו שמפתחות גשמים בידו של אליהו לא נמצא שם שמים מתחלל על ידך,אבל מה אעשה לך שאתה מתחטא לפני המקום ועושה לך רצונך כבן שמתחטא על אביו ועושה לו רצונו ואומר לו אבא הוליכני לרחצני בחמין שטפני בצונן תן לי אגוזים שקדים אפרסקים ורמונים ונותן לו ועליך הכתוב אומר (משלי כג, כה) ישמח אביך ואמך ותגל יולדתך,תנו רבנן מה שלחו בני לשכת הגזית לחוני המעגל (איוב כב, כח) ותגזר אומר ויקם לך ועל דרכיך נגה אור,ותגזר אומר אתה גזרת מלמטה והקדוש ברוך הוא מקיים מאמרך מלמעלה ועל דרכיך נגה אור דור שהיה אפל הארת בתפלתך,כי השפילו ותאמר גוה דור שהיה שפל הגבהתו בתפלתך ושח עינים יושיע דור ששח בעונו הושעתו בתפלתך ימלט אי נקי דור שלא היה נקי מלטתו בתפלתך ונמלט בבור כפיך מלטתו במעשה ידיך הברורין,אמר ר' יוחנן כל ימיו של אותו צדיק היה מצטער על מקרא זה (תהלים קכו, א) שיר המעלות בשוב ה' את שיבת ציון היינו כחולמים אמר מי איכא דניים שבעין שנין בחלמא,יומא חד הוה אזל באורחא חזייה לההוא גברא דהוה נטע חרובא אמר ליה האי עד כמה שנין טעין אמר ליה עד שבעין שנין אמר ליה פשיטא לך דחיית שבעין שנין אמר ליה האי [גברא] עלמא בחרובא אשכחתיה כי היכי דשתלי לי אבהתי שתלי נמי לבראי,יתיב קא כריך ריפתא אתא ליה שינתא נים אהדרא ליה משוניתא איכסי מעינא ונים שבעין שנין כי קם חזייה לההוא גברא דהוה קא מלקט מינייהו אמר ליה את הוא דשתלתיה א"ל בר בריה אנא אמר ליה שמע מינה דניימי שבעין שנין חזא לחמריה דאתיילידא ליה רמכי רמכי,אזל לביתיה אמר להו בריה דחוני המעגל מי קיים אמרו ליה בריה ליתא בר בריה איתא אמר להו אנא חוני המעגל לא הימנוהו אזל לבית המדרש שמעינהו לרבנן דקאמרי נהירן שמעתתין כבשני חוני המעגל דכי הוי עייל לבית מדרשא כל קושיא דהוו להו לרבנן הוה מפרק להו אמר להו אנא ניהו לא הימנוהו ולא עבדי ליה יקרא כדמבעי ליה חלש דעתיה בעי רחמי ומית אמר רבא היינו דאמרי אינשי או חברותא או מיתותא,אבא חלקיה בר בריה דחוני המעגל הוה וכי מצטריך עלמא למיטרא הוו משדרי רבנן לגביה ובעי רחמי ואתי מיטרא זימנא חדא איצטריך עלמא למיטרא שדור רבנן זוגא דרבנן לגביה למבעי רחמי דניתי מיטרא אזול לביתיה ולא אשכחוהו אזול בדברא ואשכחוהו דהוה קא רפיק יהבו ליה שלמא | 23a. b “In their season” /b means b on Wednesday eves, /b i.e., Tuesday nights, b and on Shabbat eves, /b i.e., Friday nights, because at these times people are not out in the streets, either due to fear of demonic forces that were thought to wander on Tuesday nights or due to the sanctity of Shabbat., b As we found /b in b the days of Shimon ben Shetaḥ that rain /b invariably b fell for them on Wednesday eves and on Shabbat eves, until wheat grew /b as big b as kidneys, and barley /b as big b as olive pits, and lentils as golden dinars. And they tied /b up some b of /b these crops as b an example [ i dugma /i ] for /b future b generations, to convey /b to them b how much /b damage b sin causes, as it is stated: /b “The Lord our God, Who gives rain, the former rain and the latter rain, in its season that keeps for us the appointed weeks of the harvest. b Your iniquities have turned away these things, and your sins have withheld the good from you” /b (Jeremiah 5:24–25)., b And we likewise found /b that b in the days of Herod /b that b they were occupied in the building of the Temple, and rain would fall at night. And the next day the wind would blow, the clouds would disperse, the sun would shine, and the people would go out to their work. And /b as rain would fall only at a time when it would not interfere with their labor, the nation b knew /b that b the work of Heaven /b was being performed b by their hands. /b ,§ The mishna taught: b An incident /b occurred in b which /b the people b sent /b a message b to Ḥoni HaMe’aggel. /b This event is related in greater detail in the following i baraita /i . b The Sages taught: Once, most of /b the month of b Adar had passed but rain had /b still b not fallen. They sent /b this message b to Ḥoni HaMe’aggel: Pray, and rain will fall. He prayed, but no rain fell. He drew a circle /b in the dust b and stood inside it, in the manner that the prophet Habakkuk did, as it is stated: “And I will stand upon my watch and set myself upon the tower, /b and I will look out to see what He will say to me, and what I shall answer when I am reproved” (Habakkuk 2:1). This verse is taken to mean that Habakkuk fashioned a kind of prison for himself where he sat.,Ḥoni b said before /b God: b Master of the Universe, Your children have turned their faces toward me, as I am like a member of Your household. /b Therefore, b I take an oath by Your great name that I will not move from here until you have mercy upon Your children /b and answer their prayers for rain. b Rain began to trickle /b down, but only in small droplets. b His students said to him: Rabbi, we have seen /b that b you /b can perform great wonders, b but /b this quantity of rain is not enough to ensure that b we will not die. It appears to us that /b a small amount of b rain is falling only /b to enable you b to dissolve your oath, /b but it is not nearly enough to save us.,Ḥoni b said /b to God: b I did not ask for this, but /b for b rain to /b fill the b cisterns, ditches, and caves. /b Rain b began to fall furiously, until each and every drop /b was as big b as the mouth of a barrel, and the Sages estimated that no drop was less than a i log /i /b in size. b His students said to him: Rabbi, we have seen /b that b you /b can call on God to perform miracles b and we will not die, /b but now b it appears to us that rain is falling only to destroy the world. /b ,Ḥoni again b said before /b God: b I did not ask for this /b harmful rain either, b but /b for b rain of benevolence, blessing, and generosity. /b Subsequently, the rains b fell in their standard manner, until all of the people /b sought higher ground and b ascended to the Temple Mount due to the rain. They said to him: Rabbi, just as you prayed that /b the rains b should fall, so too, pray that they should stop. He said to them: This is /b the tradition that b I received, that one does not pray over an excess of good. /b ,Ḥoni continued: b Nevertheless, bring me a bull. /b I will sacrifice it as b a thanks-offering /b and pray at the same time. b They brought him a bull /b for b a thanks-offering. He placed his two hands on its /b head b and said before /b God: b Master of the Universe, Your nation Israel, whom You brought out of Egypt, cannot /b bear b either an excess of good or an excess of punishment. You grew angry with them /b and withheld rain, b and they are unable to bear /b it. b You bestowed upon them /b too much b good, and they were /b also b unable to bear /b it. b May it be Your will that the rain stop and that there be relief for the world. Immediately, the wind blew, the clouds dispersed, the sun shone, and everyone went out to the fields and gathered for themselves truffles and mushrooms /b that had sprouted in the strong rain., b Shimon ben Shetaḥ relayed to /b Ḥoni HaMe’aggel: b If you were not Ḥoni, I would have decreed ostracism upon you. For were /b these b years like the years of Elijah, when the keys of rain /b were entrusted b in Elijah’s hands, /b and he swore it would not rain, b wouldn’t the name of Heaven have been desecrated by your /b oath not to leave the circle until it rained? Once you have pronounced this oath, either yours or Elijah’s must be falsified., b However, what can I do to you, as you nag God and He does your bidding, like a son who nags his father and /b his father b does his bidding. And /b the son b says to /b his father: b Father, take me to be bathed in hot water; wash me with cold water; give me nuts, almonds, peaches, and pomegranates. And /b his father b gives him. About you, the verse states: “Your father and mother will be glad and she who bore you will rejoice” /b (Proverbs 23:25)., b The Sages taught: What /b message did b the members of the Chamber of the Hewn Stone, /b the Great Sanhedrin, b send to Ḥoni HaMe’aggel? /b About you, the verse states: b “You shall also decree a matter, and it shall be established for you; and the light shall shine upon your ways. /b When they cast down, you will say: There is lifting up, for He saves the humble person. He will deliver the one who is not innocent and he will be delivered through the cleanness of your hands” (Job 22:28–30).,They interpreted: b “You shall also decree a matter”; you, /b Ḥoni, b decree from below, and the Holy One, Blessed be He, fulfills your statement from above. “And the light shall shine upon your ways”; a generation that was in darkness, you have illuminated /b it b with your prayer. /b , b “When they cast down, you will say: There is lifting up”; a generation that was cast down, you lifted it up with your prayer. “For He saves the humble person”; a generation that was humble in its transgression, you saved it through your prayer. “He will deliver the one who is not innocent”; a generation that was not innocent, you have delivered it through your prayer. “And he will be delivered through the cleanness of your hands”; you have delivered /b an undeserving generation b through the clean work of your hands. /b ,§ The Gemara relates another story about Ḥoni HaMe’aggel. b Rabbi Yoḥa said: All the days /b of the life b of that righteous man, /b Ḥoni, b he was distressed over /b the meaning of b this verse: “A song of Ascents: When the Lord brought back those who returned to Zion, we were like those who dream” /b (Psalms 126:1). b He said /b to himself: b Is there /b really a person b who can sleep and dream for seventy years? /b How is it possible to compare the seventy-year exile in Babylonia to a dream?, b One day, he was walking along the road /b when b he saw a certain man planting a carob tree. /b Ḥoni b said to him: This /b tree, b after how many years /b will it b bear /b fruit? The man b said to him: /b It will not produce fruit b until seventy years /b have passed. Ḥoni b said to him: Is it obvious to you that you will live seventy years, /b that you expect to benefit from this tree? b He said to him: That man /b himself b found a world /b full b of carob trees. Just as my ancestors planted for me, I too am planting for my descendants. /b ,Ḥoni b sat and ate bread. Sleep overcame him and he slept. A cliff formed around him, and he disappeared from sight and slept for seventy years. When he awoke, he saw a certain man gathering /b carobs from that tree. Ḥoni b said to him: /b Are b you the one who planted /b this tree? The man b said to him: I am his son’s son. /b Ḥoni b said to him: /b I can b learn from this that I /b have b slept for seventy years, /b and indeed b he saw that his donkey had sired several herds /b during those many years.,Ḥoni b went home and said to /b the members of the household: b Is the son of Ḥoni HaMe’aggel alive? They said to him: His son is no /b longer with us, but b his son’s son is /b alive. b He said to them: I am Ḥoni HaMe’aggel. They did not believe him. He went to the study hall, /b where he b heard the Sages say /b about one scholar: b His i halakhot /i are as enlightening /b and as clear b as in the years of Ḥoni HaMe’aggel, for when /b Ḥoni HaMe’aggel b would enter the study hall he would resolve for the Sages any difficulty they had. /b Ḥoni b said to them: I am he, but they did not believe him and did not pay him proper respect. /b Ḥoni b became very upset, prayed for mercy, and died. Rava said: This /b explains the folk saying b that people say: Either friendship or death, /b as one who has no friends is better off dead.,§ The Gemara relates another story, this time about Ḥoni HaMe’aggel’s descendants, who were also renowned for their righteous deeds. b Abba Ḥilkiyya was the son of Ḥoni HaMe’aggel’s son. And when the world was in need of rain they would send Sages to him, and he would pray for mercy, and rain would fall. Once the world was in need of rain, /b and b the Sages sent a pair of Sages to him /b so b that he would pray for mercy and rain would fall. They went to his house but they did not find him /b there. b They went to the field and found him hoeing /b the ground. b They greeted him, /b |
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13. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 189| 18a. ומאי ארבע או חמש לרבנן דאמרי נכנס נוטל שש ויוצא נוטל שש ושכר הגפת דלתות לא משתים עשרה בעי מיפלג בציר חדא מפלגא חמש שקיל,לר' יהודה דאמר נכנס נוטל שבע שתים בשכר הגפת דלתות ויוצא נוטל חמש מעשר בעי מיפלג בציר חדא מפלגא ושקיל ארבע,רבא אמר כולה רבי היא וסבר לה כר' יהודה ואלא מאי ארבע הא חמש בעי למשקל,לא קשיא הא דאיכא משמר המתעכב הא דליכא משמר המתעכב,אי איכא משמר המתעכב משמנה בעי למפלג ושקיל ארבע אי ליכא משמר המתעכב מעשר בעי למפלג ושקיל חמש,אי הכי מאי רבי אומר לעולם חמש קשיא, big strongמתני׳ /strong /big מסרו לו זקנים מזקני בית דין וקורין לפניו בסדר היום ואומרים לו אישי כהן גדול קרא אתה בפיך שמא שכחת או שמא לא למדת ערב יום כפורים שחרית מעמידין אותו בשער מזרח ומעבירין לפניו פרים ואילים וכבשים כדי שיהא מכיר ורגיל בעבודה כל שבעת הימים לא היו מונעין ממנו מאכל ומשתה ערב יוה"כ עם חשיכה לא היו מניחין אותו לאכול הרבה מפני שהמאכל מביא את השינה, big strongגמ׳ /strong /big בשלמא שמא שכח לחיי אלא שמא לא למד מי מוקמינן כי האי גוונא,והתניא (ויקרא כא, י) והכהן הגדול מאחיו שיהא גדול מאחיו בכח בנוי בחכמה ובעושר אחרים אומרים מנין שאם אין לו שאחיו הכהנים מגדלין אותו ת"ל והכהן הגדול מאחיו גדלהו משל אחיו,אמר רב יוסף לא קשיא כאן במקדש ראשון כאן במקדש שני דאמר ר' אסי תרקבא דדינרי עיילא ליה מרתא בת בייתוס לינאי מלכא על דאוקמיה ליהושע בן גמלא בכהני רברבי,ערב יום הכפורים שחרית וכו' תנא אף השעירים ותנא דידן מאי טעמא לא תנא שעירים כיון דעל חטא קא אתו חלשא דעתיה,אי הכי פר נמי על חטא הוא דאתי פר כיון דעליו ועל אחיו הכהנים הוא דאתי באחיו הכהנים אי איכא איניש דאית ביה מילתא מידע ידע ליה ומהדר ליה בתשובה בכולהו ישראל לא ידע,אמר רבינא היינו דאמרי אינשי אי בר אחתיך דיילא הוי חזי בשוקא קמיה לא תחליף,כל שבעת הימים לא היו מונעין וכו' תניא רבי יהודה בן נקוסא אומר מאכילין אותו סלתות וביצים כדי למסמסו אמרו לו כל שכן שאתה מביאו לידי חימום,תניא סומכוס אמר משום ר' מאיר אין מאכילין אותו לא אב"י ואמרי לה לא אבב"י ויש אומרים אף לא יין לבן לא אב"י לא אתרוג ולא ביצים ולא יין ישן ואמרי לה לא אבב"י לא אתרוג ולא ביצים ולא בשר שמן ולא יין ישן ויש אומרים אף לא יין לבן מפני שהיין לבן מביא את האדם לידי טומאה,תנו רבנן זב תולין לו במאכל וכל מיני מאכל אלעזר בן פנחס אומר משום רבי יהודה בן בתירא אין מאכילין אותו לא חגב"י ולא גב"ם ולא כל דברים המביאין לידי טומאה לא חגב"י לא חלב ולא גבינה ולא ביצה ולא יין ולא גב"ם מי גריסין של פול ובשר שמן ומרייס,ולא כל דברים המביאין לידי טומאה לאתויי מאי לאתויי הא דת"ר חמשה דברים מביאים את האדם לידי טומאה ואלו הן השום | 18a. b And what /b is the meaning of b four or five; /b i.e., when does the High Priest take four loaves and when does he take five? According b to the Rabbis, who say: /b The priestly watch that is b incoming /b on Shabbat b takes six /b of the loaves, b and /b the b outgoing /b watch b takes six, and /b the incoming watch receives b no /b greater portion as b payment for closing the doors, /b it is b from twelve /b loaves that the High Priest b must divide /b and take his share, but he receives b half /b of the loaves b less one, /b meaning that b he takes five. /b According to the Rabbis, the High Priest receives less than half; however, since it is inappropriate to give him a piece of a loaf, less than half is five whole loaves.,According b to Rabbi Yehuda, who said: /b The priestly watch that is b incoming /b on Shabbat b takes seven /b of the loaves, b two /b of which b are payment for closing the doors; /b and the b outgoing /b watch b takes five /b loaves, it is b from ten /b that b he must divide /b the loaves. Those two of the twelve loaves are a separate payment and are not factored into the tally of those designated for distribution. b Subtract one from half /b of that total, as subtracting less than one loaf would lead to a situation where the High Priest receives a piece of a loaf, which is inappropriate. b And /b therefore, the High Priest b takes four. /b , b Rava said /b that the i baraita /i should be explained differently. The b entire /b i baraita /i b is /b in accordance with the opinion of b Rabbi /b Yehuda HaNasi, b and he holds /b in accordance with the opinion of b Rabbi Yehuda /b that only ten loaves are divided. b Rather, what /b then is the meaning of the statement that the High Priest takes b four /b loaves? According to Rabbi Yehuda HaNasi, b doesn’t he need to take five? /b ,The Gemara answers: This is b not difficult. This /b i halakha /i that the High Priest takes four loaves is in a case b where there is a watch that is detained. /b When the start of a Festival occurs on a Sunday night and one of the priestly watches was forced to arrive before Shabbat to ensure that they would arrive in time for the Festival; or, alternatively, if the Festival ended on a Thursday and one of the priestly watches was detained until the conclusion of Shabbat and only then departed, that priestly watch takes two loaves. b That /b i halakha /i that the High Priest takes five loaves is in a case b where there is not a watch that is detained, /b and the shewbread in divided only between the watch that concludes its service that Shabbat and the watch that begins its service that Shabbat., b If there is a watch that is detained, /b that detained watch takes two loaves, and the outgoing watch takes two loaves as payment for closing the doors. Therefore, it is b from eight /b that the High Priest b must divide /b the loaves, and he b takes four. If there is not a watch that is detained, /b it is b from ten /b that b he must divide /b the loaves and the High Priest b takes five. /b ,The Gemara asks: b If so, /b that even the middle statement of the i baraita /i is attributed to Rabbi Yehuda HaNasi and it is referring to a watch that is detained, b what /b is the meaning of the last clause in the i baraita /i : b Rabbi /b Yehuda HaNasi b says: /b The High Priest b always /b takes b five /b loaves? That statement indicates that Rabbi Yehuda HaNasi disagrees with the middle clause, while according to Rava’s interpretation Rabbi Yehuda HaNasi concedes that in certain circumstances the High Priest takes only four loaves. The Gemara concludes: Indeed, it is b difficult /b to reconcile Rava’s interpretation with the language of the i baraita /i ., strong MISHNA: /strong The Sages b provided /b the High Priest b with Elders /b selected b from the Elders of the court, and they /b would b read before him the order /b of the service b of the day /b of Yom Kippur. b And they /b would b say to him: My Master, High Priest. Read /b the order of the service b with your own mouth, /b as b perhaps you forgot /b this reading b or perhaps you did not learn /b to read. b On Yom Kippur eve /b in the b morning, /b the Elders b stand him at /b the b eastern gate /b of the courtyard b and pass before him bulls and rams and sheep so that he will be familiar /b with the animals b and /b grow b accustomed to the service, /b as these were the animals sacrificed on Yom Kippur. Throughout b all the seven days /b that the High Priest was in the i Parhedrin /i chamber, b they would not withhold from him /b any b food or drink /b that he desired. However, b on Yom Kippur eve at nightfall, they would not allow him to eat a great deal because food induces sleep /b and they did not allow him to sleep, as will be explained., strong GEMARA: /strong The Gemara wonders about the depiction in the mishna of the Elders questioning the High Priest as to whether he forgot this reading or perhaps did not learn to read. b Granted, perhaps he forgot, /b that is b fine, /b as it is conceivable that he is not accustomed to reading the Torah and might have forgotten this portion. b However, /b is it conceivable that b perhaps /b the High Priest b did not learn /b to read? b Do we appoint /b a High Priest b of that sort /b who never learned the Bible?, b But wasn’t it taught /b in a i baraita /i that it is stated: b “And the priest who is greater than his brethren” /b (Leviticus 21:10); this teaches b that he /b must b be greater than his /b priestly b brethren in strength, in beauty, in wisdom, and in wealth. i Aḥerim /i say: /b Wealth is not a prerequisite for selecting a High Priest, but b from where /b is it derived b that if he does not have /b property of his own b that his brethren the priests elevate him /b and render him wealthy from their own property? b The verse states: “And the priest who is greater [ i haggadol /i ] than his brethren”; elevate him [ i gaddelehu /i ] from /b the property b of his brethren. /b In any event, there is a consensus that wisdom is a prerequisite for his selection., b Rav Yosef said: /b This is b not difficult. There, /b the i baraita /i that lists wisdom among the attributes of the High Priest is referring to b the First Temple, /b where this i halakha /i was observed and the High Priests possessed those attributes listed. b Here, /b the mishna is referring to b the Second Temple, /b where this i halakha /i was not observed, so a situation where the High Priest was not well-versed in the Bible was conceivable. b As Rav Asi said: /b The wealthy b Marta, daughter of Baitos, brought a half- i se’a /i of dinars in to King Yannai for /b the fact b that he appointed Yehoshua ben Gamla as High Priest. /b This is an example of the appointment of High Priests by means of bribery and gifts. Since that was the practice, a totally ignorant High Priest could have been appointed.,§ It was taught in the mishna: b On Yom Kippur eve /b in the b morning, /b the elders pass different animals before the High Priest. A i tanna /i b taught /b in the i Tosefta /i : b Even goats /b were brought before him. The Gemara asks: b And the i tanna /i /b of b our /b mishna, b what is the reason /b that b he did not teach /b that b goats /b were among the animals that passed before the High Priest? The Gemara answers: b Since /b goats b come /b as atonement b for sins, /b passing them before the High Priest will evoke transgressions and he will b become distraught. /b ,The Gemara asks: b If so, a bull /b should not be passed before him, b as it too comes /b to atone b for sin. /b The Gemara answers that there is a difference in the case of b a bull, since /b it is to atone b for his /b sins b and for /b the sins of b his brethren the priests that it comes; among his brethren the priests, if there is a person who has a /b sinful b matter, /b the High Priest b would know /b about it b and /b lead b him back to /b the path of righteousness b through repentance. /b Therefore, passing a bull before the High Priest will not render him distraught, as it will merely remind him of his responsibility toward his priestly brethren. On the other hand, b with regard to the entire Jewish people, he does not know /b of their sinful matters and is unable to facilitate their repentance. Passing goats before the High Priest will evoke their sins as well as his inability to correct the situation, leaving him distraught.,Apropos the High Priest being privy to the sinful behavior of his fellow priests, b Ravina said /b that b this /b explains the folk saying b that people say: If /b the beloved b son of your /b beloved b sister becomes a policeman [ i dayyala /i ], see /b to it that b in the marketplace you do not pass before him. /b Be wary of him because he knows your sins.,§ We learned in the mishna: Throughout b all the seven days /b that the High Priest was in the i Parhedrin /i chamber, b they would not withhold /b from him any food or drink that he desired. b It was taught /b in a i baraita /i : b Rabbi Yehuda ben Nekosa says: /b On Yom Kippur eve b they feed him fine flour and eggs in order to loosen his /b bowels, so that he will not need to relieve himself on Yom Kippur. b They said to /b Rabbi Yehuda ben Nekosa: In feeding him those foods, b all the more so that you bring him to a state of arousal. /b Feeding him those foods is antithetical to the efforts to prevent the High Priest from becoming impure, as they are liable to cause him to experience a seminal emission., b It was taught /b in a i baraita /i that b Sumakhos said in the name of Rabbi Meir: One does not feed him /b foods represented by the acrostic: b i Alef /i , i beit /i , i yod /i ; and some say /b that one does b not /b feed him foods represented by the acrostic: b i Alef /i , i beit /i , i beit /i , i yod /i ; and some say neither /b does one feed him b white wine. /b The Gemara elaborates: b Not i alef /i , i beit /i , i yod /i /b means b neither i etrog /i , nor eggs [ i beitzim /i ], nor old wine [ i yayin /i ]. And some say: Not i alef /i , i beit /i , i beit /i , i yod /i /b means b neither i etrog /i , nor eggs [ i beitzim /i ], nor fatty meat [ i basar /i ], nor old wine [ i yayin /i ]. And some say neither /b does one feed him b white wine because white wine brings /b a b man to /b the b impurity /b of a seminal emission.,Similarly, b the Sages taught: /b If a man experienced an emission that could render him b a i zav /i , one attributes /b the emission not to his being a i zav /i but perhaps to a different cause, e.g., b to food, or to all kinds of food, /b i.e., he may have eaten too much food, which could have caused the emission. b Elazar ben Pineḥas says in the name of Rabbi Yehuda ben Beteira: /b During the days that a i zav /i is examining himself to determine whether or not he is impure, b one feeds him neither /b foods represented by the acrostic: b i Ḥet /i , i gimmel /i , i beit /i , i yod /i , nor /b foods represented by the acrostic: b i Gimmel /i , i beit /i , i mem /i , nor any /b food b items that /b might b bring him to impurity /b caused by an emission. The Gemara explains: b Not i ḥet /i , i gimmel /i , i beit /i , i yod /i /b means b neither milk [ i ḥalav /i ], nor cheese [ i gevina /i ], nor egg [ i beitza /i ], nor wine [ i yayin /i ]. And not i gimmel /i , i beit /i , i mem /i /b means b neither soup of pounded beans [ i mei gerisin /i ], nor fatty meat [ i basar /i ], nor /b small b fish /b pickled b in brine [ i muryas /i ]. /b ,The Gemara asks about the phrase: b Nor any /b food b items that /b might b bring him to impurity; what does it /b come b to include? It /b comes b to include that which the Sages taught: Five /b food b items bring /b a b man to /b a state of b impurity /b due to emission. b And these are: Garlic, /b |
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| 14. Anon., Sifre Zuta Numbers, 15.3 Tagged with subjects: •aristocrats, gifts to the temple by Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 190 |
