1. Hebrew Bible, Leviticus, 6.2-6.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •asham. see reparation offering ashes Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 189| 6.2. "צַו אֶת־אַהֲרֹן וְאֶת־בָּנָיו לֵאמֹר זֹאת תּוֹרַת הָעֹלָה הִוא הָעֹלָה עַל מוֹקְדָה עַל־הַמִּזְבֵּחַ כָּל־הַלַּיְלָה עַד־הַבֹּקֶר וְאֵשׁ הַמִּזְבֵּחַ תּוּקַד בּוֹ׃", 6.2. "כֹּל אֲשֶׁר־יִגַּע בִּבְשָׂרָהּ יִקְדָּשׁ וַאֲשֶׁר יִזֶּה מִדָּמָהּ עַל־הַבֶּגֶד אֲשֶׁר יִזֶּה עָלֶיהָ תְּכַבֵּס בְּמָקוֹם קָדֹשׁ׃", 6.3. "וְלָבַשׁ הַכֹּהֵן מִדּוֹ בַד וּמִכְנְסֵי־בַד יִלְבַּשׁ עַל־בְּשָׂרוֹ וְהֵרִים אֶת־הַדֶּשֶׁן אֲשֶׁר תֹּאכַל הָאֵשׁ אֶת־הָעֹלָה עַל־הַמִּזְבֵּחַ וְשָׂמוֹ אֵצֶל הַמִּזְבֵּחַ׃", 6.4. "וּפָשַׁט אֶת־בְּגָדָיו וְלָבַשׁ בְּגָדִים אֲחֵרִים וְהוֹצִיא אֶת־הַדֶּשֶׁן אֶל־מִחוּץ לַמַּחֲנֶה אֶל־מָקוֹם טָהוֹר׃", 6.5. "וְהָאֵשׁ עַל־הַמִּזְבֵּחַ תּוּקַד־בּוֹ לֹא תִכְבֶּה וּבִעֵר עָלֶיהָ הַכֹּהֵן עֵצִים בַּבֹּקֶר בַּבֹּקֶר וְעָרַךְ עָלֶיהָ הָעֹלָה וְהִקְטִיר עָלֶיהָ חֶלְבֵי הַשְּׁלָמִים׃", 6.6. "אֵשׁ תָּמִיד תּוּקַד עַל־הַמִּזְבֵּחַ לֹא תִכְבֶה׃", | 6.2. "Command Aaron and his sons, saying: This is the law of the burnt-offering: it is that which goeth up on its firewood upon the altar all night unto the morning; and the fire of the altar shall be kept burning thereby.", 6.3. "And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh; and he shall take up the ashes whereto the fire hath consumed the burnt-offering on the altar, and he shall put them beside the altar.", 6.4. "And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place.", 6.5. "And the fire upon the altar shall be kept burning thereby, it shall not go out; and the priest shall kindle wood on it every morning; and he shall lay the burnt-offering in order upon it, and shall make smoke thereon the fat of the peace-offerings.", 6.6. "Fire shall be kept burning upon the altar continually; it shall not go out.", |
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2. Philo of Alexandria, On The Special Laws, 1.286 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •asham. see reparation offering ashes Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 189 | 1.286. And, perhaps, the lawgiver designed by this command to connect the old with the new sacrifices, and to unite the two by the duration and presence of the same fire by which all such sacrifices are consecrated, in order to demonstrate the fact that all perfect sacrifices consisted in thanksgiving, although, according to the diversity of the occasions on which they are offered, more victims are offered at one time and fewer at another. |
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3. Tosefta, Kippurim, 1.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •asham. see reparation offering ashes Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 192| 1.12. "איל קרב באחד עשר כבשי צבור בשמונה שאין עמהן חביתין פר קרב בעשרים וארבעה הראש והרגל שנים אוחזין ברגל ומעלין אותה לגבי מזבח שלשה אוחזין ומקריבין אותה לגבי מזבח בד\"א בקרבנות הצבור אבל קרבנות יחיד כל הרוצה להקריב מקריב מעשה בבניה של מרתה בת בייתוס שהיה אחד מהם נוטל שתי יריכות בשתי אצבעותיו משור לקוח באלף דנרין והיה מהלך עקב בצד גודל ומעלה אותן לגבי מזבח.", | |
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4. Mishnah, Middot, 1.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •asham. see reparation offering ashes Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 191| 1.2. "אִישׁ הַר הַבַּיִת הָיָה מְחַזֵּר עַל כָּל מִשְׁמָר וּמִשְׁמָר, וַאֲבוּקוֹת דּוֹלְקִין לְפָנָיו, וְכָל מִשְׁמָר שֶׁאֵינוֹ עוֹמֵד, אוֹמֵר לוֹ אִישׁ הַר הַבַּיִת, שָׁלוֹם עָלֶיךָ. נִכָּר שֶׁהוּא יָשֵׁן, חוֹבְטוֹ בְמַקְלוֹ. וּרְשׁוּת הָיָה לוֹ לִשְׂרֹף אֶת כְּסוּתוֹ. וְהֵם אוֹמְרִים, מַה קּוֹל בָּעֲזָרָה. קוֹל בֶּן לֵוִי לוֹקֶה וּבְגָדָיו נִשְׂרָפִין, שֶׁיָּשֵׁן לוֹ עַל מִשְׁמָרוֹ. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, פַּעַם אַחַת מָצְאוּ אֶת אֲחִי אִמָּא יָשֵׁן, וְשָׂרְפוּ אֶת כְּסוּתוֹ: \n", | 1.2. "The officer of the Temple Mount used to go round to every watch, with lighted torches before him, and if any watcher did not rise [at his approach] and say to him, “Shalom to you, officer of the Temple Mount, it was obvious that he was asleep. Then he used to beat him with his rod. And he had permission to burn his clothes. And the others would say: What is the noise in the courtyard? It is the cry of a Levite who is being beaten and whose clothes are being burned, because he was asleep at his watch. Rabbi Eliezer ben Jacob said: once they found my mother's brother asleep, and they burnt his clothes.", |
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5. Mishnah, Tamid, 1.2, 1.4-2.2, 1.4, 2.1, 2.2, 5.2, 6.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 192, 193| 2.1. "רָאוּהוּ אֶחָיו שֶׁיָּרַד, וְהֵם רָצוּ וּבָאוּ. מִהֲרוּ וְקִדְּשׁוּ יְדֵיהֶן וְרַגְלֵיהֶן מִן הַכִּיּוֹר, נָטְלוּ אֶת הַמַּגְרֵפוֹת וְאֶת הַצִּנּוֹרוֹת וְעָלוּ לְרֹאשׁ הַמִּזְבֵּחַ. הָאֵבָרִין וְהַפְּדָרִין שֶׁלֹּא נִתְאַכְּלוּ מִבָּעֶרֶב, סוֹנְקִין אוֹתָם לִצְדָדֵי הַמִּזְבֵּחַ. אִם אֵין הַצְּדָדִין מַחֲזִיקִין, סוֹדְרִין אוֹתָם בַּסּוֹבֵב עַל הַכָּבֶשׁ: \n", | 2.1. "When his fellow priests saw that he had descended, they came running and hastened to wash their hands and feet in the laver. They then took the shovels and the forks and went up to the top of the altar. The limbs and pieces of fat that had not been consumed since the evening they pushed to the sides of the altar. If there was not room on the sides they arranged them on the surround or on the ascent.", |
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6. Mishnah, Yoma, 1.7-1.8, 2.1-2.6, 3.1-3.4, 3.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •asham. see reparation offering ashes Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 192, 217| 1.7. "בִּקֵּשׁ לְהִתְנַמְנֵם, פִּרְחֵי כְהֻנָּה מַכִּין לְפָנָיו בְּאֶצְבַּע צְרֵדָה, וְאוֹמְרִים לוֹ, אִישִׁי כֹהֵן גָּדוֹל, עֲמֹד וְהָפֵג אַחַת עַל הָרִצְפָּה. וּמַעֲסִיקִין אוֹתוֹ עַד שֶׁיַּגִּיעַ זְמַן הַשְּׁחִיטָה: \n", 1.8. "בְּכָל יוֹם תּוֹרְמִין אֶת הַמִּזְבֵּחַ בִּקְרִיאַת הַגֶּבֶר אוֹ סָמוּךְ לוֹ, בֵּין לְפָנָיו בֵּין לְאַחֲרָיו. בְּיוֹם הַכִּפּוּרִים מֵחֲצוֹת, וּבָרְגָלִים מֵאַשְׁמוּרָה הָרִאשׁוֹנָה, וְלֹא הָיְתָה קְרִיאַת הַגֶּבֶר מַגַּעַת עַד שֶׁהָיְתָה עֲזָרָה מְלֵאָה מִיִּשְׂרָאֵל: \n", 2.1. "בָּרִאשׁוֹנָה כָּל מִי שֶׁרוֹצֶה לִתְרֹם אֶת הַמִּזְבֵּחַ, תּוֹרֵם. וּבִזְמַן שֶׁהֵן מְרֻבִּין, רָצִין וְעוֹלִין בַּכֶּבֶשׁ, וְכָל הַקּוֹדֵם אֶת חֲבֵרוֹ בְאַרְבַּע אַמּוֹת זָכָה. וְאִם הָיוּ שְׁנֵיהֶם שָׁוִין, הַמְמֻנֶּה אוֹמֵר לָהֶם הַצְבִּיעוּ. וּמָה הֵן מוֹצִיאִין, אַחַת אוֹ שְׁתַּיִם, וְאֵין מוֹצִיאִין אֲגֻדָּל בַּמִּקְדָּשׁ: \n", 2.2. "מַעֲשֶׂה שֶׁהָיוּ שְׁנֵיהֶם שָׁוִין וְרָצִין וְעוֹלִין בַּכֶּבֶשׁ, וְדָחַף אֶחָד מֵהֶן אֶת חֲבֵרוֹ, וְנָפַל וְנִשְׁבְּרָה רַגְלוֹ. וְכֵיוָן שֶׁרָאוּ בֵית דִּין שֶׁבָּאִין לִידֵי סַכָּנָה, הִתְקִינוּ שֶׁלֹּא יְהוּ תוֹרְמִין אֶת הַמִּזְבֵּחַ אֶלָּא בְפַיִס. אַרְבָּעָה פְיָסוֹת הָיוּ שָׁם, וְזֶה הַפַּיִס הָרִאשׁוֹן: \n", 2.3. "הַפַּיִס הַשֵּׁנִי, מִי שׁוֹחֵט, מִי זוֹרֵק, וּמִי מְדַשֵּׁן מִזְבֵּחַ הַפְּנִימִי, וּמִי מְדַשֵּׁן אֶת הַמְּנוֹרָה, וּמִי מַעֲלֶה אֵבָרִים לַכֶּבֶשׁ, הָרֹאשׁ וְהָרֶגֶל, וּשְׁתֵּי הַיָּדַיִם, הָעֹקֶץ וְהָרֶגֶל, הֶחָזֶה וְהַגֵּרָה, וּשְׁתֵּי הַדְּפָנוֹת, וְהַקְּרָבַיִם, וְהַסֹּלֶת, וְהַחֲבִתִּין, וְהַיָּיִן. שְׁלשָׁה עָשָׂר כֹּהֲנִים זָכוּ בוֹ. אָמַר בֶּן עַזַּאי לִפְנֵי רַבִּי עֲקִיבָא מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, דֶּרֶךְ הִלּוּכוֹ הָיָה קָרֵב: \n" 2.4. "הַפַּיִס הַשְּׁלִישִׁי, חֲדָשִׁים לַקְּטֹרֶת בֹּאוּ וְהָפִיסוּ. וְהָרְבִיעִי, חֲדָשִׁים עִם יְשָׁנִים, מִי מַעֲלֶה אֵבָרִים מִן הַכֶּבֶשׁ וְלַמִּזְבֵּחַ: \n", 2.5. "תָּמִיד קָרֵב בְּתִשְׁעָה, בַּעֲשָׂרָה, בְּאַחַד עָשָׂר, בִּשְׁנֵים עָשָׂר, לֹא פָחוֹת וְלֹא יוֹתֵר. כֵּיצַד. עַצְמוֹ בְּתִשְׁעָה. בֶּחָג, בְּיַד אֶחָד צְלוֹחִית שֶׁל מַיִם, הֲרֵי כָאן עֲשָׂרָה. בֵּין הָעַרְבַּיִם, בְּאַחַד עָשָׂר, הוּא עַצְמוֹ בְּתִשְׁעָה, וּשְׁנַיִם בְּיָדָם שְׁנֵי גְזִירֵי עֵצִים. וּבְשַׁבָּת בְּאַחַד עָשָׂר, הוּא עַצְמוֹ בְּתִשְׁעָה, וּשְׁנַיִם בְּיָדָם שְׁנֵי בְזִיכֵי לְבוֹנָה שֶׁל לֶחֶם הַפָּנִים. וּבְשַׁבָּת שֶׁבְּתוֹךְ הֶחָג, בְּיַד אֶחָד צְלוֹחִית שֶׁל מָיִם: \n", 2.6. "אַיִל קָרֵב בְּאַחַד עָשָׂר, הַבָּשָׂר בַּחֲמִשָּׁה, הַקְּרָבַיִם וְהַסֹּלֶת וְהַיַּיִן בִּשְׁנַיִם שְׁנָיִם: \n", 3.1. "אָמַר לָהֶם הַמְמֻנֶּה, צְאוּ וּרְאוּ אִם הִגִּיעַ זְמַן הַשְּׁחִיטָה. אִם הִגִּיעַ, הָרוֹאֶה אוֹמֵר, בַּרְקַאי. מַתִּתְיָא בֶּן שְׁמוּאֵל אוֹמֵר, הֵאִיר פְּנֵי כָל הַמִּזְרָח עַד שֶׁבְּחֶבְרוֹן. וְהוּא אוֹמֵר הֵן: \n", 3.2. "וְלָמָה הֻצְרְכוּ לְכָךְ, שֶׁפַּעַם אַחַת עָלָה מְאוֹר הַלְּבָנָה וְדִמּוּ שֶׁהֵאִיר מִזְרָח, וְשָׁחֲטוּ אֶת הַתָּמִיד, וְהוֹצִיאוּהוּ לְבֵית הַשְּׂרֵפָה. הוֹרִידוּ כֹהֵן גָּדוֹל לְבֵית הַטְּבִילָה. זֶה הַכְּלָל הָיָה בַמִּקְדָּשׁ, כָּל הַמֵּסֵךְ אֶת רַגְלָיו טָעוּן טְבִילָה, וְכָל הַמַּטִּיל מַיִם טָעוּן קִדּוּשׁ יָדַיִם וְרַגְלָיִם: \n", 3.3. "אֵין אָדָם נִכְנָס לָעֲזָרָה לָעֲבוֹדָה, אֲפִלּוּ טָהוֹר, עַד שֶׁיִּטְבֹּל. חָמֵשׁ טְבִילוֹת וַעֲשָׂרָה קִדּוּשִׁין טוֹבֵל כֹּהֵן גָּדוֹל וּמְקַדֵּשׁ בּוֹ בַיּוֹם, וְכֻלָּן בַּקֹּדֶשׁ עַל בֵּית הַפַּרְוָה, חוּץ מִזּוֹ בִלְבָד: \n", 3.4. "פֵּרְסוּ סָדִין שֶׁל בּוּץ בֵּינוֹ לְבֵין הָעָם. פָּשַׁט, יָרַד וְטָבַל, עָלָה וְנִסְתַּפֵּג. הֵבִיאוּ לוֹ בִגְדֵי זָהָב, וְלָבַשׁ וְקִדֵּשׁ יָדָיו וְרַגְלָיו. הֵבִיאוּ לוֹ אֶת הַתָּמִיד. קְרָצוֹ, וּמֵרַק אַחֵר שְׁחִיטָה עַל יָדוֹ. קִבֵּל אֶת הַדָּם וּזְרָקוֹ. נִכְנַס לְהַקְטִיר קְטֹרֶת שֶׁל שַׁחַר, וּלְהֵטִיב אֶת הַנֵּרוֹת, וּלְהַקְרִיב אֶת הָרֹאשׁ וְאֶת הָאֵבָרִים וְאֶת הַחֲבִתִּין וְאֶת הַיָּיִן: \n", 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", | 1.7. "If he wished to sleep, young priests would snap their middle finger before him and say: “Sir high priest, stand up and drive the sleep away by standing once on this [cold] floor. They would keep him busy until the time for the slaughtering [of the daily morning offering] would arrive.", 1.8. "Every day they would remove [the ashes from] the altar at the cock’s crow or close to that time, either before or after. But on Yom HaKippurim from midnight, and on the festivals at the [end of the] first watch; And the cock’s crow would not arrive before the Temple court was full of Israelites.", 2.1. "Originally anyone who wished to remove [the ashes from] the altar did so. When they were many, they would run up the ramp [of the altar] and he that came first within four cubits won the privilege. If two were even, the officer would say to them [all:] raise the finger! And how many did they put out? One or two but one does not put out a thumb in the Temple.", 2.2. "Section one: It once happened that two were even as they ran up the ramp, and one of them pushed his fellow who fell and broke his leg. When the court saw that they incurred danger, they decreed that they would remove the ashes from only by a count. Section two: There were four counts. This is the first count.", 2.3. "The second count:who slaughters [the daily regular offering], who sprinkles [the blood], who removes the ashes from the inner altar, who removes the ashes from the candlestick, 5-10) Who takes the limbs [of the offering up to the ramp], the head and the [right] hind-leg, the two forelegs, the tail and the [left] hind-leg, the breast and the throat, the two flanks, the innards, the fine flour, the cakes and the wine. Altogether thirteen priests merited a task. Ben Azzai said before Rabbi Akiba in the name of Rabbi Joshua: [the daily offering] was offered up in the way it walks." 2.4. "The third count: “New [priests] come up and submit to the count for the incense.” The fourth count: “New and old priests, who will take up the limbs from the ramp to the altar.”", 2.5. "The tamid was offered up by nine, ten, eleven or twelve [priests], neither by more, nor by less. How so? [The offering] itself by nine; At the festival [of Sukkot] in the hand of one a flask of water, behold there were ten. In the evening by eleven: [The offering] itself by nine and in the hands of two men were two logs of wood. On Shabbat by eleven: [The offering] itself by nine, in the hands of two men two handfuls of incense for the showbread. And on Shabbat which fell during the festival of Sukkot one man carried in his hand a flask of water.", 2.6. "A ram was offered by eleven: the flesh by five, the innards, the fine flour, and the wine by two each.", 3.1. "The officer said to them: “Go out and see whether the time for slaughtering [the morning sacrifice] has arrived.” If it had arrived then he who saw it said: “It is daylight!” Matitya ben Shmuel says: “The whole east is light.” Even unto Hebron? And he answered “Yes.”", 3.2. "And why was all that necessary? Because once the light of the moon rose and they thought that the east was lit up and slaughtered the continual offering, [and afterwards] they had to take it out to the place of burning. They led the high priest down to the place of immersion. This was the rule in the Temple: whoever covers his feet required an immersion, and whoever passed water required sanctification [by washing] his hands and feet.", 3.3. "A man may not enter the Temple courtyard or to worship even if he was clean until he immerses himself. Five immersions and ten sanctifications did the high priest perform on that day. And all in sanctity in the Bet Haparvah with the exception of this one alone.", 3.4. "They spread out a linen sheet between him and the people. He stripped off [his clothes], went down and immersed himself, came up and dried himself. They brought him the golden garments, he put them on and sanctified his hands and feet. They brought him the tamid. He made the required cut and some one else finished it for him. He received the blood and sprinkled it. He went inside to smoke the morning incense and to trim the lamps; And to offer up the head and the limbs and the griddle cakes and the wine.", 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.", |
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7. New Testament, Luke, 1.8-1.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •asham. see reparation offering ashes Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 193| 1.8. Ἐγένετο δὲ ἐν τῷ ἱερατεύειν αὐτὸν ἐν τῇ τάξει τῆς ἐφημερίας αὐτοῦ ἔναντι τοῦ θεοῦ 1.9. κατὰ τὸ ἔθος τῆς ἱερατίας ἔλαχε τοῦ θυμιᾶσαι εἰσελθὼν εἰς τὸν ναὸν τοῦ κυρίου, 1.10. καὶ πᾶν τὸ πλῆθος ἦν τοῦ λαοῦ προσευχόμενον ἔξω τῇ ὥρᾳ τοῦ θυμιάματος· 1.11. ὤφθη δὲ αὐτῷ ἄγγελος Κυρίου ἑστὼς ἐκ δεξιῶν τοῦ θυσιαστηρίου τοῦ θυμιάματος. 1.12. καὶ ἐταράχθη Ζαχαρίας ἰδών, καὶ φόβος ἐπέπεσεν ἐπʼ αὐτόν. 1.13. εἶπεν δὲ πρὸς αὐτὸν ὁ ἄγγελος Μὴ φοβοῦ, Ζαχαρία, διότι εἰσηκούσθη ἡ δέησίς σου, καὶ ἡ γυνή σου Ἐλεισάβετ γεννήσει υἱόν σοι, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰωάνην· 1.14. καὶ ἔσται χαρά σοι καὶ ἀγαλλίασις, καὶ πολλοὶ ἐπὶ τῇ γενέσει αὐτοῦ χαρήσονται· 1.15. ἔσται γὰρ μέγας ἐνώπιον Κυρίου, καὶ οἶνον καὶ σίκερα οὐ μὴ πίῃ, καὶ πνεύματος ἁγίου πλησθήσεται ἔτι ἐκ κοιλίας μητρὸς αὐτοῦ, 1.16. καὶ πολλοὺς τῶν υἱῶν Ἰσραὴλ ἐπιστρέψει ἐπὶ Κύριον τὸν θεὸν αὐτῶν· 1.17. καὶ αὐτὸς προελεύσεται ἐνώπιον αὐτοῦ ἐν πνεύματι καὶ δυνάμει Ἠλεία, ἐπιστρέψαι καρδίας πατέρων ἐπὶ τέκνα καὶ ἀπειθεῖς ἐν φρονήσει δικαίων, ἑτοιμάσαι Κυρίῳ λαὸν κατεσκευασμένον. 1.18. καὶ εἶπεν Ζαχαρίας πρὸς τὸν ἄγγελον Κατὰ τί γνώσομαι τοῦτο; ἐγὼ γάρ εἰμι πρεσβύτης καὶ ἡ γυνή μου προβεβηκυῖα ἐν ταῖς ἡμέραις αὐτῆς. 1.19. καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῷ Ἐγώ εἰμι Γαβριὴλ ὁ παρεστηκὼς ἐνώπιον τοῦ θεοῦ, καὶ ἀπεστάλην λαλῆσαι πρὸς σὲ καὶ εὐαγγελίσασθαί σοι ταῦτα· 1.20. καὶ ἰδοὺ ἔσῃ σιωπῶν καὶ μὴ δυνάμενος λαλῆσαι ἄχρι ἧς ἡμέρας γένηται ταῦτα, ἀνθʼ ὧν οὐκ ἐπίστευσας τοῖς λόγοις μου, οἵτινες πληρωθήσονται εἰς τὸν καιρὸν αὐτῶν. 1.21. καὶ ἦν ὁ λαὸς προσδοκῶν τὸν Ζαχαρίαν, καὶ ἐθαύμαζον ἐν τῷ χρονίζειν ἐν τῷ ναῷ αὐτόν. 1.22. ἐξελθὼν δὲ οὐκ ἐδύνατο λαλῆσαι αὐτοῖς, καὶ ἐπέγνωσαν ὅτι ὀπτασίαν ἑώρακεν ἐν τῷ ναῷ· καὶ αὐτὸς ἦν διανεύων αὐτοῖς, καὶ διέμενεν κωφός. 1.23. Καὶ ἐγένετο ὡς ἐπλήσθησαν αἱ ἡμέραι τῆς λειτουργίας αὐτοῦ, ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ. 1.24. Μετὰ δὲ ταύτας τὰς ἡμέρας συνέλαβεν Ἐλεισάβετ ἡ γυνὴ αὐτοῦ· καὶ περιέκρυβεν ἑαυτὴν μῆνας πέντε, | 1.8. Now it happened, while he executed the priest's office before God in the order of his division, 1.9. according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. 1.10. The whole multitude of the people were praying outside at the hour of incense. 1.11. An angel of the Lord appeared to him, standing on the right side of the altar of incense. 1.12. Zacharias was troubled when he saw him, and fear fell upon him. 1.13. But the angel said to him, "Don't be afraid, Zacharias, because your request has been heard, and your wife, Elizabeth, will bear you a son, and you shall call his name John. 1.14. You will have joy and gladness; and many will rejoice at his birth. 1.15. For he will be great in the sight of the Lord, and he will drink no wine nor strong drink. He will be filled with the Holy Spirit, even from his mother's womb. 1.16. He will turn many of the children of Israel to the Lord, their God. 1.17. He will go before him in the spirit and power of Elijah, 'to turn the hearts of the fathers to the children,' and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord." 1.18. Zacharias said to the angel, "How can I be sure of this? For I am an old man, and my wife is well advanced in years." 1.19. The angel answered him, "I am Gabriel, who stands in the presence of God. I was sent to speak to you, and to bring you this good news. 1.20. Behold, you will be silent and not able to speak, until the day that these things will happen, because you didn't believe my words, which will be fulfilled in their proper time." 1.21. The people were waiting for Zacharias, and they marveled that he delayed in the temple. 1.22. When he came out, he could not speak to them, and they perceived that he had seen a vision in the temple. He continued making signs to them, and remained mute. 1.23. It happened, when the days of his service were fulfilled, he departed to his house. 1.24. After these days Elizabeth, his wife, conceived, and she hid herself five months, saying, |
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8. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •asham. see reparation offering ashes Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 193| 7a. א"ר יוחנן משום ר' יוסי מנין שהקב"ה מתפלל שנאמר (ישעיהו נו, ז) והביאותים אל הר קדשי ושמחתים בבית תפלתי תפלתם לא נאמר אלא תפלתי מכאן שהקב"ה מתפלל.,מאי מצלי,אמר רב זוטרא בר טוביה אמר רב יה"ר מלפני שיכבשו רחמי את כעסי ויגולו רחמי על מדותי ואתנהג עם בני במדת רחמים ואכנס להם לפנים משורת הדין.,תניא א"ר ישמעאל בן אלישע פעם אחת נכנסתי להקטיר קטורת לפני ולפנים וראיתי אכתריאל יה ה' צבאות שהוא יושב על כסא רם ונשא ואמר לי ישמעאל בני ברכני אמרתי לו יה"ר מלפניך שיכבשו רחמיך את כעסך ויגולו רחמיך על מדותיך ותתנהג עם בניך במדת הרחמים ותכנס להם לפנים משורת הדין ונענע לי בראשו וקמ"ל שלא תהא ברכת הדיוט קלה בעיניך,וא"ר יוחנן משום ר' יוסי מנין שאין מרצין לו לאדם בשעת כעסו דכתיב (שמות לג, יד) פני ילכו והנחותי לך אמר לו הקב"ה למשה המתן לי עד שיעברו פנים של זעם ואניח לך,ומי איכא רתחא קמיה דקודשא בריך הוא,אין דתניא (תהלים ז, יב) ואל זועם בכל יום,וכמה זעמו רגע וכמה רגע אחד מחמשת רבוא ושמונת אלפים ושמנה מאות ושמנים ושמנה בשעה וזו היא רגע ואין כל בריה יכולה לכוין אותה שעה חוץ מבלעם הרשע דכתיב ביה (במדבר כד, טז) ויודע דעת עליון,השתא דעת בהמתו לא הוה ידע דעת עליון הוה ידע,אלא מלמד שהיה יודע לכוין אותה שעה שהקב"ה כועס בה,והיינו דאמר להו נביא לישראל (מיכה ו, ה) עמי זכר נא מה יעץ בלק מלך מואב וגו' מאי (מיכה ו, ה) למען דעת צדקות ה',א"ר אלעזר אמר להם הקב"ה לישראל דעו כמה צדקות עשיתי עמכם שלא כעסתי בימי בלעם הרשע שאלמלי כעסתי לא נשתייר משונאיהם של ישראל שריד ופליט,והיינו דקא"ל בלעם לבלק (במדבר כג, ח) מה אקב לא קבה אל ומה אזעם לא זעם ה' מלמד שכל אותן הימים לא זעם.,וכמה זעמו רגע וכמה רגע א"ר אבין ואיתימא רבי אבינא רגע כמימריה.,ומנא לן דרגע רתח שנא' (תהלים ל, ו) כי רגע באפו חיים ברצונו ואב"א מהכא (ישעיהו כו, כ) חבי כמעט רגע עד יעבור זעם,ואימת רתח אמר אביי בהנך תלת שעי קמייתא כי חיורא כרבלתא דתרנגולא וקאי אחד כרעא,כל שעתא ושעתא נמי קאי הכי,כל שעתא אית ביה שורייקי סומקי בההיא שעתא לית ביה שורייקי סומקי.,ההוא צדוקי דהוה בשבבותיה דר' יהושע בן לוי הוה קא מצער ליה טובא בקראי יומא חד שקל תרנגולא ואוקמיה בין כרעי' דערסא ועיין ביה סבר כי מטא ההיא שעתא אלטייה כי מטא ההיא שעתא ניים אמר ש"מ לאו אורח ארעא למעבד הכי (תהלים קמה, ט) ורחמיו על כל מעשיו כתיב,וכתיב (משלי יז, כו) גם ענוש לצדיק לא טוב,תנא משמיה דר' מאיר בשעה שהחמה זורחת וכל מלכי מזרח ומערב מניחים כתריהם בראשיהם ומשתחוים לחמה מיד כועס הקב"ה:,וא"ר יוחנן משום רבי יוסי טובה מרדות אחת בלבו של אדם יותר מכמה מלקיות שנא' (הושע ב, ט) ורדפה את מאהביה וגו' ואמרה אלכה ואשובה אל אישי הראשון כי טוב לי אז מעתה וריש לקיש אמר יותר ממאה מלקיות שנאמר (משלי יז, י) תחת גערה במבין מהכות כסיל מאה:,וא"ר יוחנן משום ר' יוסי שלשה דברים בקש משה מלפני הקב"ה ונתן לו בקש שתשרה שכינה על ישראל ונתן לו שנאמר (שמות לג, טז) הלוא בלכתך עמנו,בקש שלא תשרה שכינה על עובדי כוכבים ונתן לו שנאמר (שמות לג, טז) ונפלינו אני ועמך,בקש להודיעו דרכיו של הקב"ה ונתן לו שנא' (שמות לג, יג) הודיעני נא את דרכיך אמר לפניו רבש"ע מפני מה יש צדיק וטוב לו ויש צדיק ורע לו יש רשע וטוב לו ויש רשע ורע לו אמר לו משה צדיק וטוב לו צדיק בן צדיק צדיק ורע לו צדיק בן רשע רשע וטוב לו רשע בן צדיק רשע ורע לו רשע בן רשע:,אמר מר צדיק וטוב לו צדיק בן צדיק צדיק ורע לו צדיק בן רשע איני והא כתיב (שמות לד, ז) פקד עון אבות על בנים וכתיב (דברים כד, טז) ובנים לא יומתו על אבות ורמינן קראי אהדדי,ומשנינן לא קשיא הא כשאוחזין מעשה אבותיהם בידיהם הא כשאין אוחזין מעשה אבותיהם בידיהם,אלא הכי קא"ל צדיק וטוב לו צדיק גמור צדיק ורע לו צדיק שאינו גמור רשע וטוב לו רשע שאינו גמור רשע ורע לו רשע גמור,ופליגא דר' מאיר דא"ר מאיר שתים נתנו לו ואחת לא נתנו לו שנא' (שמות לג, יט) וחנתי את אשר אחון אע"פ שאינו הגון ורחמתי את אשר ארחם אע"פ שאינו הגון,(שמות לג, כ) ויאמר לא תוכל לראות את פני תנא משמיה דר' יהושע בן קרחה כך א"ל הקב"ה למשה כשרציתי לא רצית עכשיו שאתה רוצה איני רוצה,ופליגא דר' שמואל בר נחמני א"ר יונתן דא"ר שמואל בר נחמני א"ר יונתן בשכר שלש זכה לשלש,בשכר (שמות ג, ו) ויסתר משה פניו זכה לקלסתר פנים בשכר כי ירא זכה (שמות לד, ל) לוייראו מגשת אליו בשכר מהביט זכה (במדבר יב, ח) לותמונת ה' יביט:,(שמות לג, כג)והסירתי את כפי וראית את אחרי אמר רב חנא בר ביזנא א"ר שמעון חסידא מלמד שהראה הקב"ה למשה קשר של תפילין:,וא"ר יוחנן משום ר' יוסי כל דבור ודבור שיצא מפי הקב"ה לטובה אפי' על תנאי לא חזר בו,מנא לן ממשה רבינו שנא' (דברים ט, יד) הרף ממני ואשמידם וגו' ואעשה אותך לגוי עצום אע"ג דבעא משה רחמי עלה דמלתא ובטלה אפ"ה אוקמה בזרעיה שנא' (דברי הימים א כג, טו) בני משה גרשום ואליעזר ויהיו בני אליעזר רחביה הראש וגו' ובני רחביה רבו למעלה וגו',ותני רב יוסף למעלה מששים רבוא אתיא רביה רביה כתיב הכא רבו למעלה וכתיב התם (שמות א, ז) ובני ישראל פרו וישרצו וירבו: | 7a. Along the same lines, b Rabbi Yoḥa said in the name of Rabbi Yosei: From where /b is it derived b that the Holy One, Blessed be He, prays? As it is stated: “I will bring them to My holy mountain, and make them joyful in the house of My prayer” /b (Isaiah 56:7). The verse b does not say /b the house of b their prayer, but rather, “ /b the house of b My prayer”; from here /b we see b that the Holy One, Blessed be He, prays. /b ,The Gemara asks: b What does /b God b pray? /b , b Rav Zutra bar Tovia said /b that b Rav said: /b br God says: b May it be My will that My mercy will overcome My anger /b towards Israel for their transgressions, br b and may My mercy prevail over My /b other b attributes /b through which Israel is punished, br b and may I conduct /b myself b toward My children, /b Israel, b with the attribute of mercy, /b br b and may I enter before them beyond the letter of the law. /b ,Similarly, b it was taught /b in a i baraita /i that b Rabbi Yishmael ben Elisha, /b the High Priest, said: b Once, /b on Yom Kippur, b I entered the innermost sanctum, /b the Holy of Holies, b to offer incense, and /b in a vision b I saw Akatriel Ya, the Lord of Hosts, /b one of the names of God expressing His ultimate authority, b seated upon a high and exalted throne /b (see Isaiah 6). br b And He said to me: Yishmael, My son, bless Me. /b br b I said to Him /b the prayer that God prays: b “May it be Your will that Your mercy overcome Your anger, /b br b and may Your mercy prevail over Your /b other b attributes, /b br b and may You act toward Your children with the attribute of mercy, /b br b and may You enter before them beyond the letter of the law.” /b br The Holy One, Blessed be He, b nodded His head /b and accepted the blessing. This event b teaches us that you should not take the blessing of an ordinary person lightly. /b If God asked for and accepted a man’s blessing, all the more so that a man must value the blessing of another man., b And Rabbi Yoḥa said in the name of Rabbi Yosei: From where /b is it derived b that one must not placate a person while /b he is in the throes of b his anger, /b rather he should mollify him after he has calmed down? b As it is written, /b when following the sin of the Golden Calf, Moses requested that the Divine Presence rest upon Israel as it had previously, God said to him: b “My face will go, and I will give you rest” /b (Exodus 33:14). Rabbi Yoḥa explained: b The Holy One, Blessed be He, said to /b Moses: b Wait until My face of wrath will pass and I will grant your /b request. One must wait for a person’s anger to pass as well.,The Gemara asks: b And is there anger before the Holy One, Blessed be He? /b Can we speak of God using terms like anger?,The Gemara answers: b Yes, as it was taught /b in a i baraita /i , God becomes angry, as it is stated: “God vindicates the righteous, b God is furious every day” /b (Psalms 7:12)., b How much /b time does b His anger /b last? God’s anger lasts b a moment. And how /b long b is a moment? One fifty-eight thousand, eight hundred and eighty-eighth of an hour, that is a moment. /b The Gemara adds: b And no creature can /b precisely b determine that moment /b when God becomes angry, b except for Balaam the wicked, about whom it is written: “He who knows the knowledge of the Most High” /b (Numbers 24:16).,This should not be understood to mean that Balaam was a full-fledged prophet. b Now, /b clearly, Balaam b did not know the mind of his animal; and he did know the mind of the Most High? /b If he could not understand the rebuke of his donkey, he was certainly unable to understand the mind of the Most High., b Rather, this /b verse from Numbers b teaches that /b Balaam b was able to /b precisely b determine the hour that the Holy One, Blessed be He, is angry. /b At that moment, Balaam would utter his curse and, through God’s anger, it would be fulfilled., b And that is what the prophet said to Israel: “My nation, remember what Balak king of Moab advised, /b and how Balaam, son of Beor, responded; from Shittim to Gilgal, so that you may know the righteous acts of the Lord” (Micah 6:5). b What is /b meant by the statement: b “So that you may know the righteous acts of the Lord”? /b , b Rabbi Elazar said /b that b the Holy One, Blessed be He, said to Israel: Know how many acts of kindness I performed on your behalf, that I did not become angry during the days of Balaam the wicked, for had I become angry, there would have been no remt or survivor remaining among the enemies of Israel, /b a euphemism for Israel itself. Instead, God restrained His anger and Balaam’s curse went unfulfilled., b And that is what Balaam said to Balak: “How can I curse whom God has not cursed? And how can I condemn whom God has not condemned?” /b (Numbers 23:8). This verse b teaches that all those days, /b God b was not angry. /b , b And how /b long b does His anger /b last? God’s anger lasts b a moment. And how /b long b is a moment? Rabbi Avin, and some say Rabbi Avina, said: /b A moment lasts as long as it takes b to say it [ i rega /i ] /b ., b From where do we /b derive that God b is /b only b angry for a moment? As it is stated: “His anger is but for a moment, His favor, for a lifetime” /b (Psalms 30:6). b And if you wish, say /b instead, b from here, /b as it is stated: b “Hide yourself for a brief moment, until the anger passes” /b (Isaiah 26:20), meaning that God’s anger passes in a mere moment.,The Gemara asks: b When is /b the Holy One, Blessed be He, b angry? Abaye said: /b God’s anger is revealed through animals. b During the first three hours /b of the day, b when the sun whitens the crest of the rooster and it stands on one leg. /b When it appears that its life has left him and he suddenly turns white, that is when God is angry.,The Gemara asks: The rooster b also stands that way every hour. /b What kind of sign is this?,The Gemara answers: The difference is that b every /b other b hour /b when the rooster stands in that way, b there are red streaks /b in his crest. But b when /b God is angry, b there are no red streaks /b in his crest.,The Gemara relates: b A certain heretic who was in Rabbi Yehoshua ben Levi’s neighborhood would upset him /b by incessantly challenging the legitimacy of b verses. One day, /b Rabbi Yehoshua ben Levi b took a rooster and placed it between the legs of the bed /b upon which he sat b and looked at it. He thought: When the moment /b of God’s anger b arrives, I will curse him /b and be rid of him. b When the moment /b of God’s anger b arrived, /b Rabbi Yehoshua ben Levi b slept. /b When he woke up, b he said /b to himself: b Conclude from /b the fact that I nodded off b that it is not proper conduct to do so, /b to curse people, even if they are wicked. b “His mercy is over all His creations” /b (Psalms 145:9) b is written /b even with regard to sinners.,Moreover, it is inappropriate to cause the punishment of another, as b it is written: “Punishment, even for the righteous, is not good” /b (Proverbs 17:26), even for a righteous person, it is improper to punish another.,Explaining the cause of God’s anger, b it is taught in the name of Rabbi Meir: When the sun rises and the kings of the East and the West place their crowns on their heads and bow down to the sun, the Holy One, Blessed be He, immediately grows angry. /b Since this occurs in the early hours every day, God becomes angry at His world at that moment every day., b And Rabbi Yoḥa said in the name of Rabbi Yosei: A single regret /b or pang of guilt b in one’s heart is preferable to many lashes /b administered by others that cause only physical pain, b as it is stated: “And she chases her lovers, /b but she does not overtake them; she seeks them, but she will not find them; b and she will say ‘I will go and return to my first husband; for it was better for me then than now’” /b (Hosea 2:9). Remorse is more effective than any externally imposed punishment listed in the verses that follow (Hosea 2:11–19). b And Reish Lakish said /b that in the Bible, it seems that such remorse is b preferable to one hundred lashes, as it is stated: “A rebuke enters deeper into a man of understanding than a hundred lashes to a fool” /b (Proverbs 17:10)., b And Rabbi Yoḥa said in the name of Rabbi Yosei /b regarding Moses’ request that the Divine Presence rest upon Israel as it once had: Moses b requested three things from the Holy One, Blessed be He, /b at that time, b all of which were granted him. He requested that the Divine Presence rest upon Israel /b and not leave, b and He granted /b it b to him, as it is stated: /b “For how can it be known that I have found grace in Your sight, I and Your people? b Is it not in that You go with us, /b so that we are distinguished, I and Your people, from all the people that are on the face of the earth?” (Exodus 33:16). The request: Is it not in that You go with us, refers to the resting of the Divine Presence upon Israel.,Moses b requested that the Divine Presence not rest upon the nations of the world, and He granted /b it b to him, as it is stated: “So that we are distinguished, I and Your people, /b from all the people on the face of the earth” (Exodus 33:16).,Lastly, Moses b requested that the ways /b in which b God /b conducts the b world be revealed to him, and He granted /b it b to him, as it is stated: “Show me Your ways /b and I will know You” (Exodus 33:13). br Moses b said before /b God: b Master of the Universe. Why is it that /b the b righteous prosper, the righteous suffer, /b the b wicked prosper, /b the b wicked suffer? /b br God b said to him: Moses, the righteous /b person b who prospers is a righteous /b person, b the son of a righteous /b person, who is rewarded for the actions of his ancestors. b The righteous /b person b who suffers is a righteous /b person, b the son of a wicked /b person, who is punished for the transgressions of his ancestors. b The wicked /b person b who prospers is a wicked /b person, b the son of a righteous /b person, who is rewarded for the actions of his ancestors. b The wicked /b person b who suffers is a wicked person, the son of a wicked person, /b who is punished for the transgressions of his ancestors.,The Gemara expands upon these righteous and wicked individuals: b The Master said: The righteous /b person b who prospers is a righteous /b person, b the son of a righteous /b person. b The righteous /b person b who suffers is a righteous /b person, b the son of a wicked /b person. The Gemara asks: b Is it so /b that one is always punished for his ancestors’ transgressions? b Isn’t it written: “He visits iniquity of the fathers upon the children, /b and upon the children’s children, unto the third and fourth generations” (Exodus 34:7). b And it is written /b elsewhere: “Fathers shall not die for their children, b and children shall not be put to death for the fathers; /b every man shall die for his own transgression” (Deuteronomy 24:16). b And /b the Gemara b raises a contradiction between the two verses. /b ,The Gemara b resolves /b the contradiction: b This is not difficult. This /b verse from Exodus, which states that God punishes descendants for the transgressions of their ancestors, refers to a case b where they adopt the actions of their ancestors as their own. While this /b verse from Deuteronomy, which states that descendants are not punished for the actions of their ancestors, refers to a case b where they do not adopt the actions of their ancestors as their own, /b as it is stated: “I visit iniquity of the fathers upon the children, and upon the third and fourth generations of my enemies” (Exodus 20:5).,A righteous person is clearly not punished for the transgressions of his ancestors. b Rather, /b it must be that God b said to /b Moses b as follows: /b br b The righteous /b person b who prospers is /b a b completely righteous /b person whose actions are entirely good and whose reward is entirely good both in this world and in the World-to-Come. br b The righteous /b person b who suffers is /b one who is b not a completely righteous /b person. Because he does have some transgressions, he is punished in this world so that he will receive a complete reward in the World-to-Come. br b The wicked /b person b who prospers is /b one who is b not a completely wicked /b person. God rewards him in this world for the good deeds that he performed, so that he will receive a complete punishment in the World-to-Come. br Finally, b the wicked /b person b who suffers is /b a b completely wicked /b person. Since he performed absolutely no mitzvot and deserves no reward, he receives only punishment both in this world and in the World-to-Come (Maharsha).,Rabbi Yoḥa’s opinion, that God granted Moses all three of his requests, b disagrees with /b that of b Rabbi Meir, /b as b Rabbi Meir said: Two /b of Moses’ requests b were granted to him, and one was not granted to him. /b God granted him that the Divine Presence would rest upon Israel and not leave, and that the Divine Presence would not rest upon the nations of the world, but God did not reveal to Moses the ways in which He conducts the world. b As it is said: “And I will be gracious to whom I will be gracious” /b (Exodus 33:19); in His mercy, God bestows His grace upon every person, b even though he is not worthy. /b Similarly, God says: b “And I will have mercy upon whom I will have mercy,” even though he is not worthy. /b According to Rabbi Meir, the way in which God conducts the world and bestows grace and mercy was not revealed even to Moses.,The Gemara continues to cite the Sages’ explanation of verses that require clarification on the same topic. With regard to God’s statement to Moses, b “And He said: ‘You cannot see My face, /b for man shall not see Me and live’” (Exodus 33:20), b it was taught in the name of Rabbi Yehoshua ben Korḥa that the Holy One, Blessed be He, said to /b Moses b as follows: When I wanted /b to show you My glory at the burning bush, b you did not want /b to see it, as it is stated: “And Moses concealed his face, fearing to gaze upon God” (Exodus 3:6). But b now that you want /b to see My glory, as you said: “Show me Your glory,” b I do not want /b to show it to you. Rabbi Yehoshua ben Korḥa interprets Moses’ initial refusal to look upon God’s glory negatively, as he rebuffed God’s desire to be close to him.,This b disagrees with /b that which b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan /b said, as b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: /b Specifically b as a reward for three /b acts of humility in averting his glance at the burning bush, Moses b was privileged /b to experience b three /b great revelations:,Because “Moses b concealed his face, /b fearing to gaze upon God” (Exodus 3:6), b he was privileged to /b have his b countece [ i kelaster /i ] /b glow. br Because b he “feared,” he was privileged that “they feared to approach him” /b (Exodus 34:30). br Because he did not b “gaze,” he was privileged to “behold the likeness of the Lord” /b (Numbers 12:8).,What did Moses see? It is said: b “And I will remove My hand, and you will see My back, /b but My face you will not see” (Exodus 33:23). b Rav Ḥana bar Bizna said in the name of Rabbi Shimon Ḥasida, /b the expression: “And you will see My back,” should be understood as follows: b This teaches that the Holy One, Blessed be He, /b Who, as mentioned above, wears phylacteries, b showed him the knot of the phylacteries /b of His head, which is worn on the back of the head.,On this subject, b Rabbi Yoḥa said in the name of Rabbi Yosei: Every statement /b to a person or to a nation b that emerged from the mouth of the Holy One, Blessed be He, /b with a promise b of good, even if it was conditional, He did not renege /b on it. Ultimately, every promise made by God will be fulfilled., b From where do we /b derive that all of God’s promises are fulfilled? We know this b from Moses our teacher, /b as God promised and b said: “Leave Me alone; I will destroy them /b and blot out their name from under heaven; b and I will make from you a nation mightier /b and greater than they” (Deuteronomy 9:14). b Even though /b Moses b prayed /b to have the decree repealed, b and /b it b was nullified, the promise was fulfilled /b and Moses’ b descendants /b became a nation mightier and greater than the 600,000 Israelites in the desert. b As it is stated /b with regard to the Levites: b “The sons of Moses: Gershom and Eliezer…and the sons of Eliezer were Reḥaviya the chief. /b And Eliezer had no other sons; b and the sons of Reḥaviya were very many” /b (I Chronicles 23:15–17)., b And Rav Yosef taught /b in a i baraita /i : b “Many” /b means more b than 600,000. /b This is learned through a verbal analogy between the words b many /b and b many. It is written here /b with regard to Reḥaviya’s sons: b “Were very many.” And it is written there /b with regard to the Israelites in Egypt: b “And the children of Israel became numerous and multiplied and were very many, /b and waxed exceeding mighty; and the land was filled with them” (Exodus 1:7). Just as when the children of Israel were in Egypt, very many meant that there were 600,000 of them, so too the descendants of Reḥaviya were 600,000. |
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9. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 192| 22a. מתני׳ big strongבראשונה /strong /big כל מי שרוצה לתרום את המזבח תורם ובזמן שהן מרובין רצין ועולין בכבש כל הקודם את חבירו בארבע אמות זכה ואם היו שניהן שוין הממונה אומר להן הצביעו,ומה הן מוציאין אחת או שתים ואין מוציאין אגודל במקדש,מעשה שהיו שניהם שוין ורצין ועולין בכבש ודחף אחד מהן את חבירו ונפל ונשברה רגלו וכיון שראו בית דין שבאין לידי סכנה התקינו שלא יהו תורמין את המזבח אלא בפייס ארבע פייסות היו שם וזה הפייס הראשון, big strongגמ׳ /strong /big והא מעיקרא מאי טעמא לא תקינו לה רבנן פייסא מעיקרא סבור כיון דעבודת לילה היא לא חשיבא להו ולא אתו כיון דחזו דקאתו ואתו לידי סכנה תקינו לה פייסא,והרי איברים ופדרים דעבודת לילה היא ותקינו לה רבנן פייסא סוף עבודה דיממא היא,האי נמי תחלת עבודה דיממא היא דאמר ר' יוחנן קידש ידיו לתרומת הדשן למחר אין צריך לקדש שכבר קידש מתחילת עבודה,אימא שכבר קידש מתחילה לעבודה,איכא דאמרי מעיקרא סבור כיון דאיכא אונס שינה לא אתו כיון דחזו דאתו וקאתו נמי לידי סכנה תקינו לה רבנן פייסא והרי איברים ופדרים דאיכא אונס שינה ותקינו לה רבנן פייסא שאני מיגנא ממיקם,ותקנתא להך גיסא הואי תקנתא להאי גיסא הואי דתניא מי שזכה בתרומת הדשן (יזכה) בסידור מערכה ובשני גזירי עצים,אמר רב אשי שתי תקנות הוו מעיקרא סבור לא אתו כיון דחזו דקאתו ואתו נמי לידי סכנה תקינו לה פייסא כיון דתקינו לה פייסא לא אתו אמרי מי יימר דמתרמי לן הדר תקינו להו מי שזכה בתרומת הדשן יזכה בסידור מערכה ובשני גזירי עצים כי היכי דניתו וניפייסו,ובזמן שהן מרובין וכו' אמר רב פפא פשיטא לי ארבע אמות דארעא לא רצין ועולין בכבש תנן קמייתא נמי לא רצין ועולין בכבש תנן והדר כל הקודם את חבירו,דביני ביני נמי לא דלא מסיימא מילתא פשיטא לי דגבי מזבח תנן,בעי רב פפא ארבע אמות שאמרו בהדיה אמה יסוד ואמה סובב | 22a. strong MISHNA: /strong b Initially, /b the practice among the priests was that b whoever wishes to remove /b the ashes from b the altar removes them. And when there are many /b priests who wish to perform that task, the privilege to do so is determined by a race: The priests b run and ascend on the ramp /b leading to the top of the altar. b Any /b priest b who precedes another /b and reaches within b four cubits /b of the top of the altar first b is privileged /b to remove the ashes. b And if both of them were equal /b and neither preceded the other, b the appointed /b priest says to all the priests: b Extend /b your b fingers, /b and a lottery was performed, as will be explained., b And what /b fingers b do they extend /b for the lottery? They may extend b one or two /b fingers, b and /b the priests b do not extend a thumb in the Temple. /b The reason is that the lottery was conducted by the appointee choosing a number and counting the extended fingers of the priests standing in a circle. As the count progressed, a priest could calculate and manipulate the result in his favor by surreptitiously extending his thumb and an additional finger. Since there is separation between the thumb and the forefinger it could appear as though they belonged to two different priests, skewing the results of the lottery.,Initially, that was the procedure; however, b an incident /b occurred b where both of them were equal /b as they were b running and ascending on the ramp, and one of them shoved another and he fell and his leg was broken. And once the court saw that /b people b were coming to /b potential b danger, they instituted that /b priests b would remove /b ashes from b the altar only /b by means b of a lottery. There were four lotteries there, /b in the Temple, on a daily basis to determine the priests privileged to perform the various services, b and this, /b determining which priest would remove the ashes, was b the first lottery. /b , strong GEMARA: /strong The Gemara questions the original practice of holding a race to determine which priest would remove the ashes: b And what is the reason that the Sages did not initially institute a lottery for /b the removal of the ashes as they did for other parts of the service? The Gemara answers: b Initially /b they b thought: /b Since it is b a service /b performed b at night it would not be important to /b the priests, and b not /b many of them would b come /b to perform it, so a lottery would be unnecessary. Then, b when they saw that /b many priests b did /b indeed b come and /b that b they were coming to danger /b by racing up the altar’s ramp, b they instituted a lottery. /b ,The Gemara poses a question against the assertion that nighttime Temple services did not normally require a lottery: b But there is /b the burning of the b limbs /b of burnt-offerings b and the fats /b of other offerings, b which is a service /b that is performed at b night, and /b nevertheless b the Sages instituted a lottery /b for that from the outset. The Gemara answers: The burning of those parts is not considered a nighttime service but b the end of a daytime service, /b as the main part of the sacrificial service, the slaughtering and the sprinkling of blood, took place during the day.,The Gemara asks: If so, it could be argued that b this /b service of removing the ashes is b also /b not a nighttime service but b the start of a daytime service, as Rabbi Yoḥa said: /b If a priest has b sanctified his hands /b at night by washing them b for the removal of the ashes, the next day, /b i.e., after daybreak, if he remained in the confines of the Temple, b he need not sanctify /b his hands again, b because he already sanctified /b them b at the start of the service. /b Apparently, the removal of the ashes, though performed at night, is considered the start of the next day’s service.,The Gemara responds by emending Rabbi Yoḥa’s statement: b Say /b the following version of the end of Rabbi Yoḥa’s statement: b Because he had already sanctified /b them b at the outset for service. /b According to this formulation, Rabbi Yoḥa did not say that the removal of the ashes is considered the start of the following day’s service. Rather, he said that although the removal of the ashes is a nighttime service, since the priest sanctified his hands before performing that service, the sanctification remains in effect for the services performed after daybreak as well, since there is no interruption between the two activities., b Some say /b that the original practice should be explained as follows: b Initially, /b the Sages b thought /b that b since there is /b a likelihood of being b overcome by sleep /b at that time of night, b not /b many priests b would come. When they saw that they did /b indeed b come and /b that b they were also coming to danger, the Sages instituted a lottery /b for this task. The Gemara asks: b But there is /b the burning of the b limbs /b of burnt-offerings b and the fats /b of other offerings, a service for b which there is /b the same likelihood of being b overcome by sleep, /b and nevertheless b the Sages instituted a lottery /b for that from the outset. The Gemara answers: b Lying down /b to go to sleep late b is different from rising /b in the middle of the night. It is not as difficult to stay up late in order to burn limbs on the altar as it is to rise before dawn to remove the ashes from the altar.,The Gemara addresses the substance of the mishna’s claim: b But was the ordice /b to assign the removal of ashes by means of a lottery b due to that reason /b cited in the mishna, the matter of the dangerous incident? b The ordice /b was instituted b due to this reason: /b There were other important tasks associated with the removal of the ashes that required a lottery in their own right, b as it was taught /b in a i baraita /i : The priest b who was privileged to /b perform b the removal of the ashes was /b also b privileged with laying out the arrangement of wood /b on the altar and with placing b the two logs /b that were placed on the altar each morning. Since these were inherently important tasks, the only way to assign them was through a lottery, which would also determine who removed the ashes.,The Gemara answers: b Rav Ashi said: There were two /b separate b ordices /b instituted. b Initially, /b the Sages b thought /b that priests b would not /b come forward to perform the task of removing the ashes. b Once they saw that /b many priests b did come and /b that b they were also coming to danger, /b the Sages b instituted a lottery /b for this task. b Once they established a lottery /b for removing the ashes, the priests b did not come /b anymore. b They said: Who says /b the lottery b will fall in our favor? /b Therefore, they did not bother to come. b Then /b the Sages b instituted for /b the priests that b whoever was privileged with /b performing b the removal of the ashes would /b also b be privileged with laying out the arrangement of wood /b on the altar and with placing the b two logs, so that /b the importance of all these tasks combined would ensure that the priests b would come and participate in the lottery. /b ,§ It was taught in the mishna that before the lottery was instituted, b when there were many /b priests who sought to perform the removal of the ashes, the first priest to reach within four cubits of the top of the altar was privileged with performing the removal of the ashes. b Rav Pappa said: /b It is b obvious to me /b that the b four cubits /b the mishna is referring to are not the four cubits adjacent to the ramp b on the ground, /b because b we learned /b in the mishna that the priests b run and ascend on the ramp, /b and not adjacent to the ramp. It is b also not /b referring to the b first /b four cubits from the foot of the ramp, because b we learned /b that the priests b run and ascend on the ramp, and only afterward /b it says: b Any /b priest b who precedes another /b and reaches within four cubits of the altar first, indicating that the competition begins only once they have ascended the ramp to some extent.,It is b also not /b referring to four cubits somewhere in the b middle, /b between the four on the bottom and the top of the altar, because b the matter is not defined /b and there is no clear indication which four cubits on the ramp are the determining cubits. In light of all this, it is b obvious to me /b that the four cubits b we learned /b in the mishna are referring to the four cubits b that are adjacent to the altar /b itself. The priest who reaches those four cubits first is the one privileged to remove the ashes.,Rav Pappa b raised a dilemma /b based on the above clarification: Are the b four cubits that they stated, /b which are the four cubits adjacent to the altar, calculated b including the cubit of the base /b of the altar b and the cubit of /b its b ledge, /b as the ramp continues and overlaps these two cubits at the top of the altar, |
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