1. Mishnah, Middot, 1.4, 2.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •change, ritual, lulav ritual Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 262| 1.4. "שִׁבְעָה שְׁעָרִים הָיוּ בָעֲזָרָה, שְׁלשָׁה בַצָּפוֹן וּשְׁלשָׁה בַדָּרוֹם וְאֶחָד בַּמִּזְרָח. שֶׁבַּדָּרוֹם, שַׁעַר הַדֶּלֶק. שֵׁנִי לוֹ, שַׁעַר הַבְּכוֹרוֹת. שְׁלִישִׁי לוֹ, שַׁעַר הַמָּיִם. שֶׁבַּמִּזְרָח, שַׁעַר נִקָּנוֹר, וּשְׁתֵּי לְשָׁכוֹת הָיוּ לוֹ, אַחַת מִימִינוֹ וְאַחַת מִשְּׂמֹאלוֹ, אַחַת לִשְׁכַּת פִּנְחָס הַמַּלְבִּישׁ, וְאַחַת לִשְׁכַּת עוֹשֵׂי חֲבִתִּין: \n", 2.6. "וּלְשָׁכוֹת הָיוּ תַחַת עֶזְרַת יִשְׂרָאֵל, וּפְתוּחוֹת לְעֶזְרַת הַנָּשִׁים, שֶׁשָּׁם הַלְוִיִּם נוֹתְנִים כִּנּוֹרוֹת וּנְבָלִים וּמְצִלְתַּיִם וְכָל כְּלֵי שִׁיר. עֶזְרַת יִשְׂרָאֵל הָיְתָה אֹרֶךְ מֵאָה אַמָּה וּשְׁלשִׁים וְחָמֵשׁ עַל רֹחַב אַחַת עֶשְׂרֵה. וְכֵן עֶזְרַת כֹּהֲנִים הָיְתָה אֹרֶךְ מֵאָה וּשְׁלשִׁים וְחָמֵשׁ עַל רֹחַב אַחַת עֶשְׂרֵה. וְרָאשֵׁי פִסְפָּסִין מַבְדִּילִין בֵּין עֶזְרַת יִשְׂרָאֵל לְעֶזְרַת הַכֹּהֲנִים. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, מַעֲלָה הָיְתָה שָׁם, וּגְבוֹהָה אַמָּה, וְהַדּוּכָן נָתוּן עָלֶיהָ, וּבָהּ שָׁלשׁ מַעֲלוֹת שֶׁל חֲצִי חֲצִי אַמָּה. נִמְצֵאת עֶזְרַת הַכֹּהֲנִים גְּבוֹהָה מֵעֶזְרַת יִשְׂרָאֵל שְׁתֵּי אַמּוֹת וּמֶחֱצָה. כָּל הָעֲזָרָה הָיְתָה אֹרֶךְ מֵאָה וּשְׁמוֹנִים וָשֶׁבַע עַל רֹחַב מֵאָה וּשְׁלשִׁים וְחָמֵשׁ. וּשְׁלֹשׁ עֶשְׂרֵה הִשְׁתַּחֲוָיוֹת הָיוּ שָׁם. אַבָּא יוֹסֵי בֶן חָנָן אוֹמֵר, כְּנֶגֶד שְׁלֹשָׁה עָשָׂר שְׁעָרִים. שְׁעָרִים דְּרוֹמִיִּים סְמוּכִים לַמַּעֲרָב, שַׁעַר הָעֶלְיוֹן, שַׁעַר הַדֶּלֶק, שַׁעַר הַבְּכוֹרוֹת, שַׁעַר הַמָּיִם, וְלָמָּה נִקְרָא שְׁמוֹ שַׁעַר הַמַּיִם. שֶׁבּוֹ מַכְנִיסִין צְלוֹחִית שֶׁל מַיִם שֶׁל נִסּוּךְ בֶּחָג. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, וּבוֹ הַמַּיִם מְפַכִּים, וַעֲתִידִין לִהְיוֹת יוֹצְאִין מִתַּחַת מִפְתַּן הַבָּיִת. וּלְעֻמָּתָן בַּצָּפוֹן סְמוּכִים לַמַּעֲרָב, שַׁעַר יְכָנְיָה, שַׁעַר הַקָּרְבָּן, שַׁעַר הַנָּשִׁים, שַׁעַר הַשִּׁיר. וְלָמָּה נִקְרָא שְׁמוֹ שַׁעַר יְכָנְיָה, שֶׁבּוֹ יָצָא יְכָנְיָה בְּגָלוּתוֹ. שֶׁבַּמִּזְרָח, שַׁעַר נִקָּנוֹר. וּשְׁנֵי פִשְׁפָּשִׁים הָיוּ לוֹ, אֶחָד מִימִינוֹ וְאֶחָד מִשְּׂמֹאלוֹ. וּשְׁנַיִם בַּמַעֲרָב, לֹא הָיָה לָהֶם שֵׁם: \n", | 1.4. "There were seven gates in the courtyard: three in the north and three in the south and one in the east. In the south: the Gate of Kindling, and next to it the Gate of the First-borns, and then the Water Gate. In the east: the Gate of Nicanor. It had two chambers, one on its right and one on its left. One was the chamber of Pinchas the dresser and one the other the chamber of the griddle cake makers.", 2.6. "There were chambers underneath the Court of Israel which opened into the Court of Women, where the Levites used to keep lyres and lutes and cymbals and all kinds of musical instruments. The Court of Israel was a hundred and thirty-five cubits in length by eleven in breadth. Similarly the Court of the Priests was a hundred and thirty-five cubits in length by eleven in breadth. And a row of mosaic stones separated the Court of Israel from the Court of the Priests. Rabbi Eliezer ben Jacob says: there was a step a cubit high on which a platform was placed, and it had three steps each of half a cubit in height. In this way the Court of the Priests was made two and a half cubits higher than that of Israel. The whole of the Court was a hundred and eighty-seven cubits in length by a hundred and thirty-five in breadth. And thirteen prostrations were made there. Abba Yose ben Ha says: they were made facing the thirteen gates. On the south beginning from the west there were the upper gate, the gate of burning, the gate of the firstborn, and the water gate. And why was it called the water gate? Because they brought in through it the pitcher of water for libation on the festival. Rabbi Eliezer ben Jacob says: in it the water welled up, and in the time to come from there it will come out from under the threshold of the Temple. Corresponding to them in the north beginning in the west were the gate of Yehoniah, the gate of the offering, the women's gate, the gate of song. Why was it called the gate of Yehoniah? Because Yehoniah went forth into captivity through it. On the east was the gate of Nicanor; it had two doors, one on its right and one on its left (10 +. There were further two gates in the west which had no special name (12 +.", |
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2. Mishnah, Rosh Hashanah, 2.1-2.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •change, ritual, lulav ritual Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 201| 2.1. "אִם אֵינָן מַכִּירִין אוֹתוֹ, מְשַׁלְּחִין אַחֵר עִמּוֹ לַהֲעִידוֹ. בָּרִאשׁוֹנָה הָיוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ מִכָּל אָדָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, הִתְקִינוּ שֶׁלֹּא יְהוּ מְקַבְּלִין אֶלָּא מִן הַמַּכִּירִים:", 2.2. "בָּרִאשׁוֹנָה הָיוּ מַשִּׂיאִין מַשּׂוּאוֹת. מִשֶּׁקִּלְקְלוּ הַכּוּתִים, הִתְקִינוּ שֶׁיְּהוּ שְׁלוּחִין יוֹצְאִין:", | 2.1. "If they don’t know him [the one who came to testify], they send another with him to testify concerning [his reliability]. Originally testimony concerning the new moon was accepted from anyone. When the minim disrupted this, it was decreed that testimony should be received only from persons known [to the court].", 2.2. "Originally they used to light torches [to signal that the new month had been decreed]. When the Samaritans disrupted this, they decreed that messengers should go out.", |
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3. Mishnah, Sotah, 9.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •change, ritual, lulav ritual Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 201| 9.9. "מִשֶּׁרַבּוּ הָרַצְחָנִים, בָּטְלָה עֶגְלָה עֲרוּפָה, מִשֶּׁבָּא אֶלִיעֶזֶר בֶּן דִּינַאי, וּתְחִינָה בֶּן פְּרִישָׁה הָיָה נִקְרָא, חָזְרוּ לִקְרוֹתוֹ בֶּן הָרַצְחָן. מִשֶּׁרַבּוּ הַמְנָאֲפִים, פָּסְקוּ הַמַּיִם הַמָּרִים, וְרַבָּן יוֹחָנָן בֶּן זַכַּאי הִפְסִיקָן, שֶׁנֶּאֱמַר (הושע ד) לֹא אֶפְקוֹד עַל בְּנוֹתֵיכֶם כִּי תִזְנֶינָה וְעַל כַּלּוֹתֵיכֶם כִּי תְנָאַפְנָה כִּי הֵם וְגוֹ'. מִשֶּׁמֵּת יוֹסֵי בֶן יוֹעֶזֶר אִישׁ צְרֵדָה וְיוֹסֵי בֶן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם, בָּטְלוּ הָאֶשְׁכּוֹלוֹת, שֶׁנֶּאֱמַר (מיכה ז) אֵין אֶשְׁכּוֹל לֶאֱכֹל בִּכּוּרָה אִוְּתָה נַפְשִׁי: \n", | 9.9. "When murderers multiplied, the [ceremony of] breaking a heifer’s neck ceased. That was from the time of Eliezer ben Dinai, and he was also called Tehinah ben Perisha and he was afterwards renamed “son of the murderer”. When adulterers multiplied, the ceremony of the bitter waters ceased and it was Rabban Yoha ben Zakkai who discontinued it, as it is said, “I will not punish their daughters for fornicating, nor their daughters-in-law for committing adultery, for they themselves [turn aside with whores and sacrifice with prostitutes]” (Hosea 4:14). When Yose ben Yoezer of Zeredah and Yose ben Yoha of Jerusalem died, the grape-clusters ceased, as it is said, “There is not a cluster [of grapes] to eat; not a ripe fig I could desire [The pious are vanished from the land, none upright are left among men” (Micah 7:1-2).", |
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4. Mishnah, Sukkah, 4.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •change, ritual, lulav ritual, shabbat Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 214| 4.4. "מִצְוַת לוּלָב כֵּיצַד. יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, מוֹלִיכִין אֶת לוּלְבֵיהֶן לְהַר הַבַּיִת, וְהַחַזָּנִין מְקַבְּלִין מֵהֶן וְסוֹדְרִין אוֹתָן עַל גַּב הָאִצְטַבָּא, וְהַזְּקֵנִים מַנִּיחִין אֶת שֶׁלָּהֶן בַּלִּשְׁכָּה. וּמְלַמְּדִים אוֹתָם לוֹמַר, כָּל מִי שֶׁמַּגִּיעַ לוּלָבִי בְיָדוֹ, הֲרֵי הוּא לוֹ בְמַתָּנָה. לְמָחָר מַשְׁכִּימִין וּבָאִין, וְהַחַזָּנִין זוֹרְקִין אוֹתָם לִפְנֵיהֶם. וְהֵן מְחַטְּפִין וּמַכִּין אִישׁ אֶת חֲבֵרוֹ. וּכְשֶׁרָאוּ בֵית דִּין שֶׁבָּאוּ לִידֵי סַכָּנָה, הִתְקִינוּ שֶׁיְּהֵא כָל אֶחָד וְאֶחָד נוֹטֵל בְּבֵיתוֹ: \n", | 4.4. "The mitzvah of the lulav how was it carried out? If the first day of the festival fell on Shabbat, they brought their lulavim to the Temple Mount, and the attendants would receive them and arrange them on top of the portico, and the elders laid theirs in the chamber. And they would teach the people to say, “Whoever gets my lulav in his hand, let it be his as a gift.” The next day they got up early, and came [to the Temple Mount] and the attendants threw down [their lulavim] before them, and they snatched at them, and so they used to come to blows with one another. When the court saw that they reached a state of danger, they instituted that each man should take [his lulav] in his own home.", |
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5. Mishnah, Shekalim, 6.1-6.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •change, ritual, lulav ritual, shabbat Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 216| 6.1. "שְלשָׁה עָשָר שוֹפָרוֹת, שְלשָה עָשָר שֻלְחָנוֹת, שְׁלשׁ עֶשְׂרֵה הִשְׁתַּחֲוָיוֹת, הָיוּ בַּמִקְדָּשׁ. שֶׁל בֵּית רַבָּן גַּמְלִיאֵל וְשֶׁל בֵּית רַבִּי חֲנַנְיָא סְגַן הַכֹּהֲנִים הָיוּ מִשְׁתַּחֲוִין אַרְבַּע עֶשְׂרֵה. וְהֵיכָן הָיְתָה יְתֵרָה, כְּנֶגֶד דִּיר הָעֵצִים, שֶׁכֵּן מָסֹרֶת בְּיָדָם מֵאֲבוֹתֵיהֶם שֶׁשָּׁם הָאָרוֹן נִגְנַז:", 6.2. "מַעֲשֶׂה בְּכֹהֵן אֶחָד שֶׁהָיָה מִתְעַסֵּק, וְרָאָה הָרִצְפָּה שֶׁהִיא מְשֻׁנָּה מֵחֲבֵרוֹתֶיהָ. בָּא וְאָמַר לַחֲבֵרוֹ. לֹא הִסְפִּיק לִגְמֹר אֶת הַדָּבָר עַד שֶׁיָּצְתָה נִשְׁמָתוֹ, וְיָדְעוּ בְיִחוּד שֶׁשָּׁם הָאָרוֹן נִגְנַז:", | 6.1. "There were in the Temple thirteen chests, thirteen tables and thirteen prostrations. [Members] of the household of Rabban Gamaliel and of Rabbi Haiah the chief of the priests used would prostrate fourteen [times. And where was the additional [prostration]? In front of the wood storage yard, for they had a tradition from their forefathers that the Ark was hidden there.", 6.2. "It once happened that a priest who was busy [there] noticed that the floor [of the wood storage area] was different from the others. He went and told it to his friend but before he had time to finish his words his soul departed. Then they knew for certain that there the Ark was hidden.", |
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6. Mishnah, Sheviit, 4.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •change, ritual, lulav ritual Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 201| 4.1. "בָּרִאשׁוֹנָה הָיוּ אוֹמְרִים, מְלַקֵּט אָדָם עֵצִים וַאֲבָנִים וַעֲשָׂבִים מִתּוֹךְ שֶׁלּוֹ, כְּדֶרֶךְ שֶׁהוּא מְלַקֵּט מִתּוֹךְ שֶׁל חֲבֵרוֹ, אֶת הַגַּס הַגָּס. מִשֶּׁרַבּוּ עוֹבְרֵי עֲבֵרָה, הִתְקִינוּ שֶׁיְּהֵא זֶה מְלַקֵּט מִתּוֹךְ שֶׁל זֶה, וְזֶה מְלַקֵּט מִתּוֹךְ שֶׁל זֶה, שֶׁלֹּא בְטוֹבָה, וְאֵין צָרִיךְ לוֹמַר שֶׁיְּקַצֵּץ לָהֶם מְזוֹנוֹת: \n", | 4.1. "At first they said: a man may gather wood, stones and grasses from his field, just as he was allowed to do from the field of his fellow, the large ones. When the transgressors increased, they decreed that this one may gather from this one’s field and this one may gather from this one’s field, but not as a [mutual] favor. It doesn’t need to be said that no stipulation can be made for food.", |
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7. Babylonian Talmud, Horayot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •change, ritual, lulav ritual Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 262| 12a. ומי הוה שמן המשחה והתניא משנגנז ארון נגנז שמן המשחה וצנצנת המן ומקלו של אהרן שקדיה ופרחיה וארגז ששלחו פלשתים דורון לישראל שנאמר (שמואל א ו, ח) ואת כלי הזהב אשר השבותם לו אשם תשימו בארגז מצדו ושלחתם אותו והלך,ומי גנזו יאשיהו מלך יהודה גנזו שראה שכתוב בתורה (דברים כח, לו) יולך ה' אותך ואת מלכך וגו' צוה וגנזום שנאמר (דברי הימים ב לה, ג) ויאמר ללוים המבינים לכל ישראל הקדושים לה' תנו את ארון הקדש בבית אשר בנה שלמה בן דוד מלך ישראל אין לכם משא בכתף עתה עבדו את ה' אלהיכם ואת עמו ישראל,ואמר רבי אלעזר אתיא שם שם אתיא משמרת משמרת אתיא דורות דורות אמר רב פפא באפרסמא דכיא,ת"ר כיצד מושחין את המלכים כמין נזר ואת הכהנים כמין כי מאי כמין כי אמר רב מנשיא בר גדא כמין כף יוני,תני חדא בתחלה מוצקין שמן על ראשו ואח"כ נותנין לו שמן בין ריסי עיניו ותניא אחריתי בתחלה נותנין לו שמן בין ריסי עיניו ואח"כ מוצקים לו שמן על ראשו תנאי היא איכא דאמרי משיחה עדיפא ואיכא דאמרי יציקה עדיפא,מ"ט דמאן דאמר יציקה עדיפא דכתיב (ויקרא ח, יב) ויצוק משמן המשחה על ראש אהרן וימשח אותו לקדשו ומאן דאמר משיחה עדיפא מ"ט קסבר שכן אתה מוצא אצל כלי שרת והכתיב ויצוק ובסוף וימשח הכי קאמר מאי טעם ויצוק משום דוימשח,ת"ר (תהלים קלג, ב) כשמן הטוב [וגו'] יורד על הזקן זקן אהרן וגו' כמין שני טפי מרגליות היו תלויות לאהרן בזקנו אמר רב פפא תנא כשהוא מספר עולות ויושבות לו בעיקר זקנו ועל דבר זה היה משה דואג אמר שמא חס ושלום מעלתי בשמן המשחה יצתה בת קול ואמרה כשמן הטוב וגו' (תהלים קלג, ג) כטל חרמון מה טל חרמון אין בו מעילה אף שמן המשחה שבזקן אהרן אין בו מעילה,ועדיין היה אהרן דואג אמר שמא משה לא מעל אבל אני מעלתי יצתה בת קול ואמרה לו (תהלים קלג, א) הנה מה טוב ומה נעים שבת אחים גם יחד מה משה לא מעל אף אתה לא מעלת,ת"ר אין מושחים את המלכים אלא על המעיין כדי שתמשך מלכותם שנא' (מלכים א א, לג) ויאמר המלך להם קחו עמכם את עבדי אדוניכם [וגו'] והורדתם אותו אל גחון,אמר רבי אמי האי מאן דבעי לידע אי מסיק שתיה אי לא ניתלי שרגא בעשרה יומי דבין ראש השנה ליום הכפורים בביתא דלא נשיב זיקא אי משיך נהוריה נידע דמסיק שתיה,ומאן דבעי למיעבד בעיסקא ובעי למידע אי מצלח אי לא מצלח לירבי תרנגולא אי שמין ושפר מצלח,האי מאן דבעי למיפק [לאורחא] ובעי למידע אי חזר ואתי לביתא אי לא ניקום בביתא דחברא אי חזי בבואה דבבואה לידע דהדר ואתי לביתא ולאו מלתא היא דלמא חלשא דעתיה ומיתרע מזליה אמר אביי השתא דאמרת סימנא מילתא היא [לעולם] יהא רגיל למיחזי בריש שתא קרא ורוביא כרתי וסילקא ותמרי,אמר להו רב משרשיא לבריה כי בעיתו מיעל ומיגמרי קמי רבייכו גרסו מתניתא ועלו לקמי רבייכו וכי יתביתו קמיה חזו לפומיה דכתיב (ישעיהו ל, כ) והיו עיניך רואות את מוריך וכי גרסיתו גרסו על נהרא דמיא דכי היכי דמשכן מיא משכן שמעתתייכו ותיבו אקילקלי דמתא מחסיא ולא תיבו אפדני דפומבדיתא טב גלדנא סריא [דמתא מחסיא למיכל] מכותחא דרמי כיפי,(שמואל א ב, א) רמה קרני באלהי רמה קרני ולא רמה פכי דוד ושלמה שנמשחו בקרן נמשכה מלכותן שאול ויהוא שנמשחו בפך לא נמשכה מלכותן:,המשוח בשמן המשחה וכו': ת"ר משיח יכול מלך ת"ל כהן אי כהן יכול מרובה בגדים ת"ל משיח אי משיח יכול משוח מלחמה תלמוד לומר והכהן המשיח שאינו משיח על גביו,מאי משמע כדאמר רבא הירך המיומנת שבירך הכא נמי המשיח המיומן שבמשוחים,אמר מר משיח יכול מלך מלך פר הוא דמייתי שעיר הוא דמייתי איצטריך ס"ד אמינא על שגגת מעשה יביא שעיר על העלם דבר יביא פר קמ"ל:,אין בין משוח בשמן המשחה כו': מתניתין דלא כרבי מאיר דאי ר"מ הא תניא מרובה בגדים מביא פר הבא על כל המצות דברי ר"מ ולא הודו לו חכמים,מ"ט דר"מ דתניא (ויקרא ד, ג) משיח אין לי אלא משוח בשמן המשחה מרובה בגדים מנין תלמוד לומר הכהן המשיח,במאי אוקימתיה כרבנן | 12a. The Gemara asks with regard to the fact that Jehoahaz was anointed: b And was there anointing oil /b during the days of Jehoahaz? b But isn’t it taught /b in a i baraita /i : b When the Ark of the Covet was sequestered, the anointing oil, and the jar of i manna /i /b (see Exodus 16:33), b and Aaron’s staff /b with b its almonds and blossoms /b (see Numbers 17:23), b and the chest that the Philistines sent /b as b a gift to Israel, /b were all b sequestered /b with it, b as it is stated: /b “And you shall take the Ark of the Lord, and lay it upon the cart, b and put the vessels of gold that you return Him as a guilt-offering in a chest by its side and send it away that it may go” /b (I Samuel 6:8)., b And who sequestered /b the Ark? b Josiah, king of Judea, sequestered it, as he saw that it is written in the Torah /b in the portion of rebuke: b “The Lord will lead you, and your king /b whom you shall establish over you, unto a nation that you have not known” (Deuteronomy 28:36). b He commanded and /b the people b sequestered them, as it is stated: “And he said to the Levites who taught all Israel, and who were sacred unto the Lord: Place the sacred Ark in the room that Solomon, son of David, king of Israel built; there shall be no more burden upon your shoulders. Now serve the Lord your God and His people Israel” /b (II Chronicles 35:3)., b And Rabbi Elazar says: One derives /b a verbal analogy between the term: b There, /b written with regard to the Ark (see Exodus 29:43), and the term: b There, /b written with regard to the jar of i manna /i (see Exodus 16:33); and between the term: b Keepsake, /b written with regard to the jar of i manna /i (see Exodus 16:33), and the term: b Keepsake, /b written with regard to Aaron’s staff (see Numbers 17:25–26); and between the term: b Generations, /b written with regard to the jar of i manna /i (see Exodus 16:33), and the term: b Generations, /b written with regard to the anointing oil (see Exodus 30:31). By means of these verbal analogies it is derived that all of these items were sequestered. b Rav Pappa said: /b They anointed Jehoahaz b with pure balsam /b oil, not with anointing oil.,§ b The Sages taught: How does one anoint the kings? /b One smears the oil in a manner that is b similar to /b the form of b a crown /b around his head. b And /b how does one anoint b the priests? /b One smears the oil in a shape b like /b the Greek letter b chi. /b The Gemara asks: b What /b is the meaning of: b Like /b the Greek letter b chi? Rav Menashya bar Gadda said: Like /b the b Greek /b equivalent of the Hebrew letter b i kaf /i . /b , b It is taught /b in b one /b i baraita /i : b Initially, they pour oil on /b the priest’s b head, and thereafter, they place oil for him between the lashes of his eyes. And it is taught /b in b a different /b i baraita /i : b Initially, they place oil for him between the lashes of his eyes, and thereafter, they pour oil on his head. /b The Gemara explains: b It is /b a dispute between b i tanna’im /i . Some say: Anointing /b with oil between his eyes b is preferable /b and takes precedence, b and some say: Pouring /b oil on his head b is preferable /b and takes precedence., b What is the reason /b for the opinion b of the one who said /b that b pouring /b oil on his head b is preferable? /b It is b as it is written: “And he poured from the anointing oil upon Aaron’s head and anointed him to sanctify him” /b (Leviticus 8:12), indicating that pouring precedes anointing. b And the one who said /b that b anointing is preferable /b and takes precedence, b what is the reason /b for his opinion? b He holds: /b Anointing takes precedence b as /b that is what b you find with regard to service vessels /b (see Numbers 7:1). They were anointed, but the anointing oil was not poured on them. The Gemara asks: b But isn’t it written /b with regard to the priests: b “And he poured,” and ultimately: “And anointed”? /b The Gemara answers: b This /b is what the verse b is saying: What is the reason /b that b he poured /b the oil? It is b due to /b the fact b that he /b had already b anointed /b them. Anointing is the primary component of the process., b The Sages taught: “It is like the precious oil upon the head coming down upon the beard, Aaron’s beard, /b that comes down upon the collar of his garments” (Psalms 133:2). b Two drops /b of anointing oil, b shaped like pearls, were suspended for Aaron from his beard. Rav Pappa said /b that it is b taught: When /b Aaron would b speak /b and his beard would move, those drops would miraculously b rise and settle on the roots of his beard /b so that they would not fall. b Moses was concerned about this matter. He said: Perhaps, Heaven forfend, I misused /b the consecrated b anointing oil /b and poured more than necessary, as two additional drops remain? b A Divine Voice emerged and said: “It is like the precious oil /b upon the head coming down upon the beard, Aaron’s beard, that comes down upon the collar of his garments. b Like the dew of Hermon” /b (Psalms 133:2–3). This analogy teaches: b Just as there is no misuse of the dew of Hermon, /b which is not consecrated, b so too, /b with regard to b the anointing oil that is on Aaron’s beard, there is no misuse /b of consecrated property., b And still Aaron was concerned. He said: Perhaps Moses did not misuse /b consecrated property; b but /b perhaps b I misused /b consecrated property, as the additional oil is on my beard and I enjoy it. b A Divine Voice emerged and said: “Behold, how good and how pleasant it is for brothers to dwell together in unity” /b (Psalms 133:1). b Just as /b your brother b Moses did not misuse /b consecrated property, b so too, you did not misuse /b consecrated property., b The Sages taught: One anoints the kings only upon a spring, /b as an omen, b so that their kingdom will continue /b like a spring, b as it is stated /b with regard to the coronation of Solomon before the death of David: b “And the king said unto them: Take with you the servants of your lord, /b and let Solomon my son ride upon my own mule, b and bring him down to Gihon. /b And let Tzadok the priest and Nathan the prophet anoint him there king over Israel and sound the shofar and say: Long live King Solomon” (I Kings 1:33–34).,§ Apropos good omens, the Gemara cites a statement that b Rabbi Ami said: This /b person b who seeks to know if he will complete his year or if /b he will b not, /b i.e., whether or not he will remain alive in the coming year, b let him light a lamp, during the ten days that are between Rosh HaShana and Yom Kippur, in a house in which wind does not blow. If its light continues /b to burn, b he knows that he /b will b complete his year. /b , b And one who seeks to conduct a business venture and wishes to know if he will succeed /b or b if /b he will b not succeed, let him raise a rooster. If /b the rooster b grows fat and healthy, he will succeed. /b , b One who seeks to embark on a journey and wishes to know if he /b will b return and come to /b his b home /b or b if /b he will b not, let him go to a dark [ i daḥavara /i ] house. If he sees the shadow of a shadow he shall know that he /b will b return and come home. /b The Sages reject this: This omen b is not /b a significant b matter. Perhaps he will be disheartened /b if the omen fails to appear, b and his fortune will suffer /b and it is this that causes him to fail. b Abaye said: Now that you said /b that b an omen is /b a significant b matter, a person should always be accustomed to seeing /b these b on Rosh HaShana: Squash, and fenugreek, leeks, and chard, and dates, /b as each of these grows quickly and serves as a positive omen for one’s actions during the coming year.,Apropos good omens, b Rav Mesharshiyya said to his son: When you seek to enter and study before your teacher, study the i baraita /i /b first, b and /b only then b enter before your teacher. And when you are sitting before him, look to his mouth, as it is written: “And your eyes shall see your teacher” /b (Isaiah 30:20). b And when you study, study adjacent to a river of water; just as the water flows, your studies will flow /b unimpeded. He added: b And /b it is preferable for you to b sit on the rubbish heaps [ i akilkelei /i ] of Mata Meḥasya, and do not sit in the palaces [ i appadnei /i ] of Pumbedita. Better to eat the rotten fish [ i gildana /i ] of Mata Meḥasya than /b to eat b i kutḥa /i , which displaces rocks, /b a metaphor for how potent it is.,Apropos good omens for anointing, it is stated in the prayer of Hannah, Samuel’s mother: b “My horn is exalted in my God” /b (I Samuel 2:1). The Gemara infers: b My horn is exalted, and my jug is not exalted. David and Solomon were anointed with /b oil from b a horn. /b This was a good omen for them and b their reign endured. Saul and Jehu were anointed with /b oil from b a jug and their reign did not endure. /b ,§ The mishna teaches: And who is the anointed priest? It is the High Priest b who is anointed with the anointing oil, /b not the High Priest consecrated by donning multiple garments. b The Sages taught: “Anointed” /b is written in the verse (Leviticus 6:15). One b might /b have thought that the reference is to b a king. /b Therefore, b the verse states: “Priest.” If /b the reference is to b a priest, /b one b might /b have thought that the reference is to a priest consecrated by donning b multiple garments. /b Therefore, b the verse states: “Anointed.” If /b the reference is to one who is b anointed, /b one b might /b have thought that the reference is even to a priest b anointed for war. /b Therefore, b the verse states: “And the anointed priest,” /b indicating b that there is no anointed /b priest b over him; /b rather, he is the highest-ranking priest.,The Gemara asks: b From where /b is this b inferred? /b The Gemara answers: It is b as Rava said /b with regard to the term b “the thigh” /b in the verse: “The sciatic nerve that is on the hollow of the thigh” (Genesis 32:33); the reference is to b the stronger of the thighs. Here too, /b where the verse states: b “The anointed,” /b the reference is to b the /b most b distinguished of /b those b anointed, /b i.e., the High Priest.,The Gemara analyzes the i baraita /i : b The Master said: “Anointed” /b is written in the verse. One b might /b have thought that the reference is to b a king. /b The Gemara asks: b Is it a bull that a king brings /b for a sin-offering? b It is a male goat that he brings, /b as the Torah states explicitly, later in that passage. The Gemara answers: It b was necessary /b for the i tanna /i to say this, as it may b enter your mind to say: /b It is b for the unwitting /b performance b of an action /b for which all people are liable to bring a sin-offering that a king b shall bring /b a male goat as his offering; but b for absence /b of awareness b of the matter /b with the unwitting performance of an action, a king b shall bring a bull. /b Therefore, the i tanna /i b teaches us /b that it is only the High Priest who brings a bull.,§ The mishna teaches: b The difference between /b a High b Priest anointed with the anointing oil /b and one consecrated by donning multiple garments is only that the latter does not bring the bull that comes for the transgression of any of the mitzvot. The Gemara comments: b The mishna is not in accordance with /b the opinion of b Rabbi Meir, as, if it was /b in accordance with the opinion of b Rabbi Meir, isn’t it taught /b in a i baraita /i : A priest who is consecrated by donning b multiple garments brings a bull that comes for /b the transgression of b any of the mitzvot; /b this is b the statement of Rabbi Meir, but the Rabbis did not concede /b that point b to him. /b ,The Gemara asks: b What is the reason /b for the opinion b of Rabbi Meir? /b It is b as it is taught /b in a i baraita /i : b “Anointed” /b is written in the verse. b I have /b derived b only a priest anointed with the anointing oil. From where /b do I derive the i halakha /i of a priest who is consecrated by donning b multiple garments? The verse states: “The anointed priest,” /b from which it is derived that anyone who is appointed as the High Priest is included, even if he was not anointed.,The Gemara asks: b In accordance with which /b opinion b did you interpret /b the mishna? It is b in accordance with /b the opinion of b the Rabbis. /b |
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8. Babylonian Talmud, Keritot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •change, ritual, lulav ritual Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 262| 5b. וכי נס אחד נעשה בשמן המשחה והלא נסים הרבה נעשו בו מתחלתו ועד סופו תחלתו לא היה אלא י"ב לוג ובו נמשח המשכן וכליו ואהרן ובניו כל שבעת ימי המלואים ובו נמשחו כהנים גדולים ומלכים וכולו קיים לעתיד לבא,שנאמר (שמות ל, לא) שמן משחת קדש יהיה זה לי לדורותיכם זה בגימטריא י"ב לוגין הויין,ת"ר (ויקרא ח, י) ויקח משה את שמן המשחה וימשח את המשכן וגו' רבי יהודה אומר שמן המשחה שעשה משה במדבר הרבה נסים נעשו בו מתחלתו ועד סופו תחלתו לא היה אלא י"ב לוגין כמה יורה בולעת כמה עיקרין בולעין כמה האור שורף ובו נמשח משכן וכליו אהרן ובניו כל ז' ימי המלואים,ובו נמשחו כהנים גדולים ומלכים ואפי' כהן גדול בן כ"ג טעון משיחה ואין מושחין מלך בן מלך ואם תאמר מפני מה משחו את שלמה מפני מחלוקת אדוניה ואת יהואש מפני עתליה ואת יהואחז מפני יהויקים אחיו שהיה גדול מאחיו שתי שנים,אמר מר ואפי' כ"ג בן כ"ג טעון משיחה מנלן דכתיב (ויקרא ו, טו) והכהן המשיח תחתיו מבניו נימא קרא והכהן שתחתיו מבניו מאי המשיח הא קמ"ל דאפי' מבניו ההוא דמשח הוי כ"ג ואי לא משח לא הוי כ"ג,אמר מר אין מושחין מלך בן מלך מנלן אמר רב אחא בר יעקב דכתיב (דברים יז, כ) למען יאריך ימים על ממלכתו הוא ובניו כל הימים ירושה היא,ומפני מה משחו את שלמה מפני מחלוקת אדוניה מנלן דכי אתי מחלוקת בעי משיחה ולא כל דבעי מלכא מורית ליה מלכותא אמר רב פפא אמר קרא (דברים יז, כ) בקרב ישראל בזמן ששלום בישראל,תנא אף יהוא בן נמשי לא נמשח אלא מפני מחלוקת יורם בן אחאב אמאי תיפוק ליה דמלך ראשון הוא חסורי מיחסרא והכי קתני מלכי בית דוד מושחין מלכי ישראל אין מושחין ואם תאמר מפני מה משחו יהוא בן נמשי מפני מחלוקת יורם בן אחאב,אמר מר מלכי בית דוד מושחין ואין מלכי ישראל מושחין מנלן דכתיב (שמואל א טז, יב) קום משחהו כי זה הוא זה טעון משיחה ואין אחר טעון משיחה,אמר מר מפני מחלוקת יורם ומשום מחלוקת יורם בן אחאב נמעל בשמן המשחה כדאמר רב פפא באפרסמא דכיא ה"נ באפרסמא דכיא,ואת יהואחז מפני יהויקים שהיה גדול ממנו שתי שנים ומי קשיש והכתיב (דברי הימים א ג, טו) ובני יאשיה הבכור יוחנן והשני יהויקים והשלישי צדקיהו והרביעי שלום וא"ר יוחנן הוא יהואחז הוא צדקיהו הוא שלום,אלא לעולם יהויקים קשיש ואמאי קרי ליה בכור שהוא בכור למלכות ומי מוקמינן זוטא קמי קשישא והכתיב (דברי הימים ב כא, ג) ואת הממלכה נתן ליהורם כי הוא הבכור ההוא ממלא מקום אבותיו הוה,אמר מר הוא שלום הוא צדקיה והא בדרי קחשיב ומאי קרי ליה שלישי שהוא שלישי לבנים ומאי קרי ליה רביעי שהוא רביעי למלכות משום דמלך יכניה קמיה בתחלה מלך יהואחז וסוף מלך יהויקים וסוף מלך יכניה וסוף מלך צדקיה,ת"ר הוא שלום הוא צדקיה ולמה נקרא שמו שלום שהיה שלם במעשיו דבר אחר שלום ששלם מלכות בית דוד בימיו ומה שמו מתניה שמו שנאמר (מלכים ב כד, יז) וימלך את מתניה דודו תחתיו ויסב שמו צדקיה,דאמר לו יה יצדיק עליך את הדין אם תמרוד בי שנאמר (דברי הימים ב לו, י) ויביאהו בבלה וכתיב (דברי הימים ב לו, יג) וגם במלך נבוכדנאצר מלך בבל מרד אשר השביעו באלהים,ומי הוה שמן המשחה והתניא משנגנז ארון נגנז צנצנת המן וצלוחית שמן המשחה ומקלו של אהרן שקדים ופרחים,וארגז ששגרו פלשתים דורון לאלהי ישראל שנאמר (שמואל א ו, ח) ואת כלי הזהב אשר השיבותם לו אשם תשימו בארגז מצדו ומי גנזו יאשיה מלך יהודה גנזו שנאמר (דברי הימים ב לה, ג) ויאמר המלך אל הכהנים תנו את ארון הקדש,ואמר רבי אלעזר אתיא שם שם,אתיא דורות דורות,אתיא משמרת משמרת אמר רב פפא באפרסמא דכיא,ת"ר מושחין את המלכים כמין נזר ואת הכהנים כמין כי אמר רב מנשיה כמין כי יוני תני חדא בתחלה מציק שמן על ראשו ואחר כך נותן לו שמן בין ריסי עיניו ותני אחריתי בתחלה נותן לו שמן בין ריסי עיניו ואחר כך מציק לו שמן על ראשו,תנאי היא איכא למאן דאמר משיחה עדיפא ואיכא למאן דאמר יציקה עדיפא מאי טעמא דמ"ד יציקה עדיפא שנאמר (ויקרא ח, יב) ויצק משמן המשחה על ראש אהרן ומאן דאמר משיחה עדיפא קסבר שכן נתרבה אצל כלי שרת,והכתיב ויצק ולבסוף וימשח ה"ק מה טעם ויצק משום וימשח אותו לקדשו,ת"ר (תהילים קלג, ב) כשמן הטוב היורד על הראש וגו' כמין שתי טיפין מרגליות היו תלויות לאהרן בזקנו אמר רב כהנא תנא כשהוא מספר עולות ויושבות בעיקרי זקנו ועל דבר זה היה משה רבינו דואג שמא חס ושלום מעלתי בשמן המשחה,יצתה בת קול ואמרה (תהילים קלג, ג) כטל חרמון שיורד על הררי ציון מה טל אין בו מעילה אף שמן שיורד על זקן אהרן אין בו מעילה,ועדיין אהרן היה דואג שמא משה לא מעל ואני מעלתי יצתה בת קול ואמרה לו (תהילים קלג, א) הנה מה טוב ומה נעים שבת אחים גם יחד מה משה לא מעל אף אתה לא מעלת,ת"ר אין מושחין את המלכים אלא על המעיין כדי שתימשך מלכותן שנאמ' (מלכים א א, לג-לד) ויאמר המלך (אל בניהו) וגו' והורדתם אותו על גיחון (וגו') ומשח אותו שם,אמר רב אמי האי מאן דבעי לידע אי משכא שתא אי לא מייתי שרגא בהלין עשרה יומין דבין ריש שתא ליומא דכיפורי וניתלי בביתא דלא נשיב זיקא אי משיך נהוריה נידע דמסיק שתיה,ומאן דבעי נעביד עיסקי ובעי דנידע אי מצלח עיסקי אי לא נירבי תרנגולא אי שמין ושפר נידע דמצלח,האי מאן דבעי ניפוק באורחא ובעי דנידע אי הדר לביתיה ניעול ניקום בביתא דבהתא אם חזי | 5b. b And was /b just b one miracle performed with the anointing oil? But many miracles were performed with it, from its initial /b preparation b to its end. /b He explains: b Its initial /b preparation b was only /b the measure of b twelve i log /i , and /b even so b the Tabernacle and its vessels were anointed with it, and /b likewise b Aaron and his sons /b were anointed with it b all the seven days of inauguration, and High Priests and kings were anointed with it /b throughout the generations, b and /b yet despite the reduction in the amount of oil during its preparation process, as well as its multiple uses throughout history, b it all /b remains b intact for /b its use in b the future. /b ,Rabbi Yehuda adds that this is b as it is stated: “This [ i zeh /i ] shall be a sacred anointing oil to Me throughout your generations” /b (Exodus 30:31). The word b i zeh /i has a numerical value [ i bigimatriya /i ] /b of b twelve, /b which teaches that the original twelve b i log /i /b of oil that existed at the outset b are /b extant throughout all the generations. If so, i.e., if such miracles were performed in connection with the oil, it is no wonder that its initial preparation was miraculous., b The Sages taught /b in a i baraita /i : b “And Moses took the anointing oil, and anointed the Tabernacle /b and all that was in it and sanctified them” (Leviticus 8:10). b Rabbi Yehuda says: /b With regard to b the anointing oil that Moses prepared in the wilderness, many miracles were performed with it, from its initial /b preparation b to its end. Its initial /b preparation b was only twelve i log /i ; /b consider b how much /b of it b a cauldron absorbs /b from what is cooked inside it, b and how much /b of it the b roots /b of the plants b absorb, how much /b of it b the fire burns, and /b yet b the Tabernacle, and its vessels, /b and b Aaron, and his sons were /b all b anointed with it all seven days of the inauguration. /b ,The i baraita /i adds: b And High Priests and kings were anointed with it, and even a High Priest, the son of a High Priest, requires anointing /b with the oil. b But one does not anoint a king, the son of a king. And if you say: /b If so, b for what /b reason b did they anoint King Solomon, /b who was the son of King David? It was b due to the dispute /b over the throne instigated by his older brother b Adonijah, /b who attempted to usurp the monarchy. b And /b similarly b Joash, /b son of Ahaziah, was anointed king (see II Kings 11:12) b due to /b the threat of b Athaliah, /b his paternal grandmother, who attempted to seize the monarchy for herself (II Kings 11:1–3). b And Jehoahaz, /b son of Josiah, was anointed as king (II Kings 23:30) b due to /b the competition from b Jehoiakim, his brother, who was two years older than his brother, /b i.e., Jehoahaz. Ordinarily the older brother succeeds the father, but Jehoahaz was more worthy of the throne.,The Gemara clarifies several aspects of this i baraita /i . b The Master said /b earlier: b And even a High Priest, the son of a High Priest, requires anointing. /b The Gemara asks: b From where do we /b derive this i halakha /i ? It is derived from a verse, b as it is written: “And the anointed priest that shall be in his stead from among his sons” /b (Leviticus 6:15). b Let the verse say /b merely: b The priest that shall be in his stead from among his sons. What /b is taught by the addition of the term b “anointed”? This teaches us that even /b when the new High Priest is b from among /b the b sons /b of the previous High Priest, only b that /b priest b who is anointed /b with oil b is /b the b High Priest, but if /b he is b not anointed /b with oil he b is not /b the b High Priest. /b , b The Master said /b earlier: b But one does not anoint a king, the son of a king. /b The Gemara asks: b From where do we /b derive this i halakha /i ? b Rav Aḥa bar Ya’akov said /b that this is b as it is written: In order that he may prolong his days in his kingdom, he and his sons, all the days /b in the midst of Israel (see Deuteronomy 17:20). The mention of a king’s sons teaches that the kingdom b is an inheritance, /b which does not need to be confirmed by anointing.,The i baraita /i further taught: b And for what /b reason b did they anoint King Solomon? Due to the dispute /b over the throne instigated by his older brother b Adonijah. /b The Gemara asks: b From where do we /b derive b that /b in a situation b where there is a dispute /b the new king b requires anointing, and the /b current b king cannot /b simply b grant the kingship as an inheritance to whomever he desires? Rav Pappa said /b that b the verse states: /b “He and his children b in the midst of Israel” /b (Deuteronomy 17:20). b At a time when there is peace in Israel /b the monarchy transfers smoothly to the king’s son, but not when there is a dispute.,It was b taught /b in a i baraita /i : b Also Jehu, /b son of Jehoshaphat, b son of Nimshi, was anointed /b by Elisha the prophet b only due to /b the b dispute /b with b Joram, son of Ahab, /b who was the incumbent king, against whose reign Jehu rebelled (see II Kings 9:1–6). The Gemara asks: b Why /b is it necessary to state this reason? b Let /b the i tanna /i of the i baraita /i b derive /b that Jehu required anointing due to the fact b that he /b was b the first king /b of his lineage, as Jehu was not the son of a king. The Gemara answers: The i baraita /i b is incomplete, and this /b is what b it is teaching: One anoints the kings of the house of David /b with the anointing oil, but b one does not anoint the kings /b from the kingdom b of Israel. And if you say: For what /b reason b did /b Elisha b anoint Jehu, /b son of Jehoshaphat, b son of Nimshi? /b This was b due to /b the b dispute /b with b Joram, son of Ahab. /b , b The Master said /b earlier: b One anoints the kings of the house of David /b with the anointing oil, but b one does not anoint the kings of Israel. /b The Gemara asks: b From where do we /b derive this i halakha /i ? It is derived from a verse, b as it is written /b with regard to the anointing of David: b “Arise, anoint him; for this is he” /b (I Samuel 16:12). b This /b king, i.e., any king from the house of David, b requires anointing, but another /b king, i.e., from the kingdom of Israel, whose kings were not descendants of the house of David, b does not require anointing. /b , b The Master said /b earlier that Jehu was anointed b due to /b the b dispute /b with b Joram. /b The Gemara asks: b And due to /b the b dispute /b with b Joram, son of Ahab, will we misuse /b consecrated property by anointing someone unnecessarily b with the anointing oil, /b which is called “a sacred anointing oil” (Exodus 30:31)? After all, kings of the kingdom of Israel do not require anointing. The Gemara answers: This is b as Rav Pappa said /b with regard to Jehoahaz: They anointed him b with pure balsam /b oil, rather than with the anointing oil. b Here too, /b Elisha anointed Jehu b with pure balsam /b oil, not the anointing oil.,It was further stated in the i baraita /i : b And Jehoahaz, /b son of Josiah, was anointed b due to /b the competition from b Jehoiakim, his brother, who was two years older than him. /b The Gemara asks: b And was /b Jehoiakim in fact b older /b than Jehoahaz? b But isn’t it written: “And the sons of Josiah: The firstborn Joha, the second Jehoiakim, the third Zedekiah, the fourth Shallum” /b (I Chronicles 3:15); b and Rabbi Yoḥa says: /b The one who is called Joha in that verse b is /b also called b Jehoahaz, /b and the one who b is /b called b Zedekiah is /b the same as the one called b Shallum. /b If so, Jehoahaz is the eldest son, not Jehoiakim. Why, then, was it necessary to anoint Jehoahaz?,The Gemara answers: b Rather, Jehoiakim /b was b actually older /b than Jehoahaz. b And why /b does the verse b call /b Jehoahaz the b firstborn? /b This is referring to the fact b that /b Jehoahaz was the b firstborn with regard to the monarchy, /b i.e., he became king first. The Gemara asks: b And do we establish the younger /b son as king b before the older /b son? b But isn’t it written /b with regard to Jehoshaphat: b “And he gave the kingdom to Jehoram, because he was the firstborn” /b (II Chronicles 21:3)? The Gemara answers: Jehoram b was /b one b who filled the place of his fathers, /b i.e., he was fit to serve as king, and therefore as he was firstborn he received the kingship, whereas Jehoiakim was deemed unworthy of the honor, despite being the oldest among his brothers., b The Master said /b earlier: The one who b is /b called b Shallum is /b also called b Zedekiah. /b The Gemara objects: b But the Torah counts /b these individuals b in a row, /b i.e., one after the other, as I Chronicles 3:15 mentions the first, second, third, and fourth sons. This indicates that they are different people. The Gemara answers: Shallum and Zedekiah are in fact one and the same, b and what /b is the reason the verse b calls /b Zedekiah the b third? /b The reason is b that he is third of the sons, /b i.e., the third in order of birth. b And what /b is the reason the verse b calls /b Shallum the b fourth? /b The reason is b that he is fourth to the kingship, because Jeconiah reigned before him. /b How so? b Initially Jehoahaz reigned, and afterward Jehoiakim /b reigned, b and afterward Jeconiah /b reigned, b and afterward Zedekiah /b reigned. Accordingly, Zedekiah, called Shallum, was fourth to the kingship., b The Sages taught /b in a i baraita /i : The one who b is /b called b Shallum is /b also called b Zedekiah, and why was he called Shallum? Because he was perfect [ i shalem /i ] in his /b good b deeds. Alternatively, /b he was called b Shallum because in his days the kingdom of the house of David was completed [ i shalam /i ], /b as he was the last king in the Davidic dynasty. b And what /b was b his /b true b name? Mattaniah /b was b his name, as it is stated: “And the king of Babylonia made Mattaniah, his father’s brother, king in his stead, and changed his name to Zedekiah” /b (II Kings 24:17).,The i baraita /i explains: Why did the king of Babylonia, Nebuchadnezzar, call him by the name Zedekiah? The reason is b that /b Nebuchadnezzar b said to him: God will justify [ i yatzdik /i ] the judgment over you if you rebel against me, as it is stated /b with regard to Nebuchadnezzar and Jehoiachin: b “And brought him to Babylon” /b (II Chronicles 36:10), and with regard to Zedekiah it is stated: b “And he also rebelled against King Nebuchadnezzar, who had made him swear by God” /b (II Chronicles 36:13).,§ The Gemara raises a difficulty with regard to the statement that Jehoahaz was anointed: b And was there anointing oil /b in the days of Jehoahaz? b But isn’t it taught /b in a i baraita /i ( i Tosefta /i , i Yoma /i 2:15) that b from when /b the b Ark was sequestered, /b along with it b was sequestered the jar of manna /b that was next to it (see Exodus 16:33), b and the flask of the anointing oil, and Aaron’s staff /b with its b almonds and blossoms /b (see Numbers 17:23).,The i baraita /i continues: b And /b also sequestered with the Ark was the b chest that the Philistines sent as a gift to the God of Israel /b after they captured the Ark and were stricken by several plagues, b as it is stated: “And put the jewels of gold that you return to Him for a guilt offering, in a coffer by its side, /b and send it away that it may go” (I Samuel 6:8). b And who sequestered /b the Ark? b Josiah, king of Judah, sequestered it, as it is stated: And the king said to the priests: Put the sacred Ark /b in the house that Solomon, the son of David, king of Israel, built (see II Chronicles 35:3)., b And Rabbi Elazar says: /b How do we know that all these items needed to be sequestered together with the Ark? The i halakha /i that the jar of manna was to be kept with the Ark is b derived /b through a verbal analogy between the words b “there” /b and b “there.” /b The word “there” is stated with regard to the Ark: “Where I will meet with you there” (Exodus 30:6), and it is also stated with regard to the manna: “And put there” (Exodus 16:33).,The i halakha /i that the anointing oil was to be kept together with the Ark is b derived /b through a verbal analogy between the words b “generations” /b and b “generations.” /b This term is stated with regard to the jar of manna: “To be kept throughout your generations” (Exodus 16:33), and also with regard to the anointing oil: “This shall be a sacred anointing oil to Me throughout your generations” (Exodus 30:31).,Finally, the i halakha /i that Aaron’s staff was to be kept together with the Ark is b derived /b through a verbal analogy between the terms b “to be kept” /b and b “to be kept.” /b This term is stated with regard to the jar of manna, and also with regard to Aaron’s staff: “To be kept there, for a token against the rebellious children” (Numbers 17:25). All these items, which are connected through these verbal analogies, including the anointing oil, were kept by the side of the Ark, and therefore they were sequestered together with the Ark. If so, how was Jehoahaz anointed with the anointing oil? b Rav Pappa said: /b They did not anoint Jehoahaz with the anointing oil, but b with pure balsam. /b ,§ b The Sages taught /b in a i baraita /i : b One anoints the kings /b by placing the oil around the head in a shape b similar /b to b a crown, and one anoints the /b High b Priests /b by placing the oil upon the head in the shape b similar /b to b chi. /b In explanation of this statement, b Rav Menashya says: /b It is placed in a shape b similar /b to the b Greek /b letter b chi, /b which looks like the letter Χ. It b is taught /b in b one /b i baraita /i : b First, one pours oil on /b the b head of /b the High Priest, b and afterward one places oil between his eyelashes. And it is taught /b in b another /b i baraita /i : b First, one places oil between his eyelashes, and afterward one pours oil on his head. /b The i baraitot /i contradict each other.,The Gemara explains: This b is /b a matter of dispute between b i tanna’im /i , /b as b there is /b a i tanna /i b who says: Anointing /b between his eyelashes is b preferable /b to pouring on the head and therefore comes first, b and there is /b a i tanna /i b who says /b that b pouring /b on the head is b preferable /b to anointing between his eyelashes, and therefore comes first. b What is the reasoning of the one who says /b that b pouring /b on the head is b preferable? As it is stated: “And he poured of the anointing oil upon Aaron’s head /b and anointed him to sanctify him” (Leviticus 8:12), which indicates that pouring is first, followed by anointing. b And /b as for b the one who says /b that b anointing /b between his eyelashes is b preferable /b to pouring on the head and precedes it, b he holds /b that anointing is preferable b in that /b its use b is increased, /b i.e., it is performed b on the service vessels, /b whereas pouring is not mentioned with regard to the service vessels.,The Gemara raises a difficulty: b But /b according to the opinion that anointing is preferable, b isn’t it written: “He poured,” and ultimately: “He anointed” /b (Leviticus 8:12)? The Gemara explains that b this /b is what the verse b is saying: What is the reason /b for b “he poured”? /b This action was made possible b due to /b the fact that he had already: b “Anointed him to sanctify him.” /b In other words, the pouring came after the anointing, which is the primary act., b The Sages taught /b in a i baraita /i : The verse states: b “It is like the precious oil upon the head /b descending upon the beard; the beard of Aaron, that descends upon the collar of his garments” (Psalms 133:2). b Two drops /b of anointing oil shaped b like pearls hung from Aaron’s beard. Rav Kahana says /b it is b taught: When /b Aaron b would speak /b his beard would move, and these drops b would /b miraculously b rise and sit on the roots of his beard, /b so that they would not fall to the ground. b And with regard to this matter Moses, our teacher, was concerned, /b thinking: b Perhaps, God forbid, I misused the anointing oil /b by pouring too much, which resulted in these two additional drops., b A Divine Voice emerged and said: /b “It is like the precious oil upon the head, descending upon the beard; the beard of Aaron, that descends upon the collar of his garments, b like the dew of the Hermon that comes down upon the mountains of Zion” /b (Psalms 133:2–3). This comparison serves to teach: b Just as the Hermon’s dew is not subject to misuse /b of consecrated property, as it is not consecrated but can be used by all, b so too, /b the anointing b oil that descends upon Aaron’s beard is not subject to misuse /b of consecrated property., b And still Aaron himself was concerned, /b thinking: b Perhaps Moses did not misuse /b consecrated property b but I misused /b the oil, as the additional oil is on my body and I derive benefit from it. b A Divine Voice emerged and said to him: “Behold how good and how pleasant it is for brothers to dwell together in unity” /b (Psalms 133:1). b Just as /b your brother b Moses did not misuse /b consecrated property, b so too, you did not misuse /b consecrated property.,§ The Gemara cites a i baraita /i which discusses the anointing of kings. b The Sages taught: One may anoint kings only next to a spring. /b This is done as a fortuitous sign, b so that their kingdom should continue /b uninterrupted just as the waters of the spring flow uninterrupted throughout the year. b As it is stated /b with regard to the coronation of Solomon in the days of King David: b And the king said to Benaiah: /b Take with you the servants of your lord, and cause Solomon my son to ride upon my own mule, b and bring him down to Gihon. And /b let Zadok the priest and Nathan the prophet b anoint him there /b king over Israel (see I Kings 1:33–34). The Sages derived from here that all kings should be anointed near a spring.,Parenthetical to this matter of performing an act as a fortuitous sign, the Gemara cites that which b Rav Ami says: One who desires to know if he will /b live b through /b this current b year or not should bring /b a lit b candle during those ten days between Rosh HaShana and Yom Kippur and hang it in a house /b through b which wind does not blow, /b and he should watch it carefully: b If its light continues he shall know that he will live out his year. /b , b And one who desires to conduct business and wants to know if /b his b business will succeed or not should raise a rooster. If /b the rooster b gets fat and beautiful he shall know that /b the venture b will succeed. /b , b This one who wishes to leave on a journey and wants to know whether he will return to his home should enter a dark house. If he sees /b |
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9. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •change, ritual, lulav ritual Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 262| 48b. כמין שני חוטמין דקין (ואחד) מעובה ואחד דק כדי שיהו שניהם כלין בבת אחת מערבו של מים מזרחו של יין עירה של מים לתוך של יין ושל יין לתוך של מים יצא,ר' יהודה אומר בלוג היה מנסך כל שמונה ולמנסך אומר לו הגבה ידך שפעם אחד נסך אחד על גבי רגליו ורגמוהו כל העם באתרוגיהן,כמעשהו בחול כך מעשהו בשבת אלא שהיה ממלא מערב שבת חבית של זהב שאינה מקודשת מן השילוח ומניחה בלשכה נשפכה נתגלתה היה ממלא מן הכיור שהיין והמים מגולין פסולין לגבי מזבח:, big strongגמ׳ /strong /big מנא הנ"מ אמר רב עינא דאמר קרא (ישעיהו יב, ג) ושאבתם מים בששון וגו',הנהו תרי מיני חד שמיה ששון וחד שמיה שמחה א"ל ששון לשמחה אנא עדיפנא מינך דכתיב (ישעיהו לה, י) ששון ושמחה ישיגו וגו' א"ל שמחה לששון אנא עדיפנא מינך דכתיב (אסתר ח, יז) שמחה וששון ליהודים א"ל ששון לשמחה חד יומא שבקוך ושויוך פרוונקא דכתיב (ישעיהו נה, יב) כי בשמחה תצאו א"ל שמחה לששון חד יומא שבקוך ומלו בך מיא דכתיב ושאבתם מים בששון,א"ל ההוא מינא דשמיה ששון לר' אבהו עתידיתו דתמלו לי מים לעלמא דאתי דכתיב ושאבתם מים בששון א"ל אי הוה כתיב לששון כדקאמרת השתא דכתיב בששון משכיה דההוא גברא משוינן ליה גודא ומלינן ביה מיא:,עלה בכבש ופנה לשמאלו כו': ת"ר כל העולים למזבח עולין דרך ימין ומקיפין ויורדין דרך שמאל חוץ מן העולה לשלשה דברים הללו שעולין דרך שמאל וחוזרין על העקב ואלו הן ניסוך המים וניסוך היין ועולת העוף כשרבתה במזרח:,אלא שהיו משחירין: בשלמא דיין משחיר דמיא אמאי משחיר כיון דאמר מר עירה של מים לתוך של יין ושל יין לתוך של מים יצא של מים אתי לאשחורי:,ומנוקבים כמין ב' חוטמין וכו': לימא מתניתין ר' יהודה היא ולא רבנן דתנן רבי יהודה אומר בלוג היה מנסך כל שמונה דאי רבנן כי הדדי נינהו,אפי' תימא רבנן חמרא סמיך מיא קליש,הכי נמי מסתברא דאי רבי יהודה רחב וקצר אית ליה דתניא רבי יהודה אומר שני קשוואות היו שם אחד של מים ואחד של יין של יין פיה רחב של מים פיה קצר כדי שיהו שניהם כלין בבת אחת ש"מ:,מערבו של מים: ת"ר מעשה בצדוקי אחד שניסך על גבי רגליו ורגמוהו כל העם באתרוגיהן ואותו היום נפגמה קרן המזבח והביאו בול של מלח וסתמוהו לא מפני שהוכשר לעבודה אלא מפני שלא יראה מזבח פגום | 48b. with b two thin /b perforated b nose-like /b protrusions. b One /b of the basins, used for the wine libation, had a perforation that was b broad, and one, /b used for the water libation, had a perforation that was b thin, so that /b the flow of b both /b the water and the wine, which do not have the same viscosity, would b conclude simultaneously. /b The basin to the b west of /b the altar was b for water, /b and the basin to the b east of /b the altar was b for wine. /b However, if b one poured /b the contents of the basin b of water into /b the basin b of wine, or /b the contents of the basin b of wine into /b the basin b of water, he fulfilled /b his obligation, as failure to pour the libation from the prescribed location does not disqualify the libation after the fact., b Rabbi Yehuda says: /b The basin for the water libation was not that large; rather, b one would pour /b the water b with /b a vessel that had a capacity of b one i log /i /b on b all eight /b days of the Festival and not only seven. b And /b the appointee b says to the one pouring /b the water into the silver basin: b Raise your hand, /b so that his actions would be visible, b as one time /b a Sadducee priest intentionally b poured /b the water b on his feet, /b as the Sadducees did not accept the oral tradition requiring water libation, and in their rage b all the people pelted him with their i etrogim /i . /b ,Rabbi Yehuda continues: b As its performance during the week, so is its performance on Shabbat, except /b that on Shabbat one would not draw water. Instead, b on Shabbat eve, one would fill a golden barrel that was not consecrated /b for exclusive use in the Temple b from the Siloam /b pool, b and he /b would b place it in the /b Temple b chamber /b and draw water from there on Shabbat. If the water in the barrel b spilled, /b or if it b was exposed /b overnight, leading to concern that a snake may have deposited poison in the water, b one would fill /b the jug with water b from the basin /b in the Temple courtyard, b as exposed wine or water is unfit for the altar. /b Just as it is prohibited for people to drink them due to the potential danger, so too, they may not be poured on the altar., strong GEMARA: /strong With regard to the customs accompanying the drawing of the water, the Gemara asks: b From where are these matters /b derived? b Rav Eina said /b that it is b as the verse states: “With joy [ i sason /i ] you shall draw water /b out of the springs of salvation” (Isaiah 12:3), indicating that the water was to be drawn from the spring and the rite performed in extreme joy.,Apropos this verse, the Gemara relates: There were b these two heretics, one named Sason and one named Simḥa. Sason said to Simḥa: I am superior to you, as it is written: “They shall obtain joy [ i sason /i ] and happiness [ i simḥa /i ], /b and sorrow and sighing shall flee” (Isaiah 35:10). The verse mentions joy first. b Simḥa said to Sason, /b On the contrary, b I am superior to you, as it is written: “There was happiness [ i simḥa /i ] and joy [ i sason /i ] for the Jews” /b (Esther 8:17). b Sason said to Simḥa: One day they will dismiss you and render you a messenger [ i parvanka /i ], as it is written: “For you shall go out with happiness [ i simḥa /i ]” /b (Isaiah 55:12). b Simḥa said to Sason: One day they will dismiss you and draw water with you, as it is written: “With joy [ i sason /i ] you shall draw water.” /b ,The Gemara relates a similar incident: b A certain heretic named Sason said to Rabbi Abbahu: You are /b all b destined to draw water for me in the World-to-Come, as it is written: “With i sason /i you shall draw water.” /b Rabbi Abbahu b said to him: If it had been written: For i sason /i , /b it would have been b as you say; now that it is written: With i sason /i , /b it means that b the skin of that man, /b you, b will be rendered a wineskin, and we will draw water with it. /b ,§ The mishna continues: The priest b ascended the ramp /b of the altar b and turned to his left. The Sages taught: All who ascend the altar ascend /b and turn b via /b the b right, and circle /b the altar, b and descend via /b the b left. /b This is the case b except for one ascending /b to perform one of b these three tasks, as /b the ones who perform these tasks b ascend via /b the b left, and /b then b turn on /b their b heel and return /b in the direction that they came. b And /b these tasks b are: The water libation, and the wine libation, and the bird /b sacrificed as b a burnt-offering when there were /b too b many /b priests engaged in the sacrifice of these burnt-offerings b in the /b preferred location b east /b of the altar. When that was the case, additional priests engaged in sacrificing the same offering would pinch the neck of the bird west of the altar.,The mishna continues: Rabbi Yehuda said that they were limestone, not silver, basins, b but they would blacken /b due to the wine. The Gemara asks: b Granted, /b the basin b for wine blackened /b due to the wine; however, b why did the /b basin b for water blacken? /b The Gemara answers: b Since the Master said /b in the mishna: However, if b one /b inadvertently b poured /b the contents of the basin b of water into /b the basin b of wine or /b the contents of the basin b of wine into /b the basin b of water, he fulfilled /b his obligation. Then even the basin b for water /b would b come to blacken /b over the course of time as well.,§ The mishna continues: b And /b the two basins were b perforated /b at the bottom with b two thin, /b perforated, b nose-like /b protrusions, one broad and one thin. The Gemara asks: b Let us say /b that b the mishna is /b in accordance with the opinion of b Rabbi Yehuda and not /b with that of b the Rabbis, as we learned /b in the mishna that b Rabbi Yehuda says: One would pour /b the water b with /b a vessel that had a capacity of b one i log /i /b on b all eight /b days of the Festival, unlike the wine libation, for which a three- i log /i basin was used. According to his opinion, there is a difference between the capacity of the wine vessel and that of the water vessel; therefore, it is clear why the opening in the wine vessel was broader. b As, if /b the mishna is in accordance with the opinion of b the Rabbis, they are the same /b as the capacity of the water basin, three i log /i . Why, then, were there different sized openings?,The Gemara answers: b Even /b if b you say /b that the mishna is in accordance with the opinion of b the Rabbis, /b the reason for the different-sized openings is that b wine is thick /b and b water is thin, /b and therefore wine flows more slowly than water. In order to ensure that the emptying of both basins would conclude simultaneously, the wine basin required a wider opening., b So too, it is reasonable /b to establish that the mishna is in accordance with the opinion of the Rabbis, b as, if /b it is in accordance with the opinion of b Rabbi Yehuda, /b unlike the description of the two openings in the mishna as broad and thin, elsewhere he b is of /b the opinion that the openings b as wide and narrow, as it was taught /b in a i baraita /i that b Rabbi Yehuda says: There were two /b small b pipes there, one for water and one for wine. The mouth of /b the pipe b for wine was wide and the mouth of /b the pipe b for water was narrow, so that /b the emptying of both basins b would conclude simultaneously. /b The disparity between wide and narrow is greater than the disparity between broad and thin, thereby facilitating the simultaneous emptying of the three- i log /i and one- i log /i basins according to Rabbi Yehuda. The Gemara concludes: Indeed, b learn from it /b that the mishna is not in accordance with the opinion of Rabbi Yehuda.,§ The mishna continues: The basin to the b west of /b the altar was b for water, /b and the basin to the east of the altar was for wine, and they would tell the one pouring the water to raise his hand. b The Sages taught: /b There was b an incident involving one Sadducee /b priest b who poured /b the water b on his feet, /b and in anger b all the people pelted him with their i etrogim /i . And that day, the horn of the altar was damaged /b as a result of the pelting and the ensuing chaos. b They brought a fistful of salt and sealed /b the damaged section, b not because it rendered /b the altar b fit for the /b Temple b service, but /b in deference to the altar, b so that the altar would not be seen /b in its b damaged /b state. |
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10. Babylonian Talmud, Zevahim, None Tagged with subjects: •change, ritual, lulav ritual Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 262| 62a. ולא על גבי מחילות,אמר רב יוסף לאו היינו דתניא (עזרא ג, ג) ויכינו (את) המזבח על מכונותיו שהגיעו לסוף מדותיו והכתיב (דברי הימים א כח, יט) הכל בכתב מיד ה' עלי השכיל,אלא אמר רב יוסף קרא אשכח ודרש (דברי הימים א כב, א) ויאמר דויד זה הוא בית ה' האלהים וזה מזבח לעולה לישראל כי בית מה בית ששים אמה אף מזבח ששים אמה,בשלמא בית מינכרא צורתו אלא מזבח מנא ידעי,אמר רבי אלעזר ראו מזבח בנוי ומיכאל השר הגדול עומד ומקריב עליו ור' יצחק נפחא אמר אפרו של יצחק ראו שמונח באותו מקום ור' שמואל בר נחמני אמר מכל הבית כולו הריחו ריח קטרת משם הריחו ריח אברים,אמר רבה בר בר חנה א"ר יוחנן שלשה נביאים עלו עמהם מן הגולה אחד שהעיד להם על המזבח ואחד שהעיד להם על מקום המזבח ואחד שהעיד להם שמקריבין אף על פי שאין בית,במתניתא תנא ר"א בן יעקב אומר שלשה נביאים עלו עמהן מן הגולה אחד שהעיד להם על המזבח ועל מקום המזבח ואחד שהעיד להם שמקריבין אף על פי שאין בית ואחד שהעיד להם על התורה שתכתב אשורית,ת"ר קרן וכבש ויסוד וריבוע מעכבין מדת ארכו ומדת רחבו ומדת קומתו אין מעכבין מנה"מ אמר רב הונא אמר קרא (שמות כז, א) המזבח כל מקום שנאמר המזבח לעכב,אלא מעתה כיור לרבי וסובב לרבי יוסי ברבי יהודה הכי נמי דמעכב דכתי' (שמות כז, ה) ונתתה אותה תחת כרכוב המזבח מלמטה ותניא איזהו כרכוב רבי אומר זה כיור רבי יוסי ברבי יהודה אומר זה הסובב,אין דתניא אותו היום נפגמה קרן מזבח והביאו בול של מלח וסתמוהו ולא מפני שכשר לעבודה אלא שלא יראה מזבח פגום שכל מזבח שאין לו קרן וכבש ויסוד וריבוע פסול רבי יוסי ברבי יהודה אומר אף הסובב,ת"ר איזהו כרכוב בין קרן לקרן מקום הילוך רגלי הכהנים אמה אטו הכהנים בין קרן לקרן הוו אזלי אלא אימא ומקום הילוך רגלי הכהנים אמה,והכתיב (שמות לח, ד) תחת כרכובו מלמטה עד חציו אמר רב נחמן בר יצחק תרי הוו חד לנוי וחד לכהנים דלא נשתרקו,מדת ארכו ומדת רחבו ומדת קומתו אין מעכבין א"ר מני ובלבד שלא יפחתנו ממזבח שעשה משה וכמה אמר רב יוסף אמה מחכו עליה (שמות כז, א) חמש אמות ארך וחמש אמות רוחב רבוע יהיה המזבח,אמר ליה אביי דלמא מקום מערכה קאמר מר א"ל מר דגברא רבה הוא ידע מאי קאמינא קרי עלייהו | 62a. b and /b one may b not /b build it b on top of tunnels. /b ,The Gemara relates that after reconsidering the reason for the expansion of the altar, b Rav Yosef said: Is this not as it is taught /b in a i baraita /i with regard to the verse: b “And they set the altar upon its bases” /b (Ezra 3:3), which teaches b that /b in the Second Temple the size of the altar b reached its full measure, /b i.e., that it was the ideal size, whereas in the First Temple it was not the ideal size? The Gemara asks: b But isn’t it written /b with regard to the instructions David gave Solomon about how to build the Temple: b “All this in writing, as the Lord has made me wise by His hand upon me, /b even all the works of this pattern” (I Chronicles 28:19), indicating that the design of the First Temple was dictated by God?, b Rather, Rav Yosef said: /b The size of the altar in the First Temple was ideal, but in the Second Temple era there was a need to expand the altar, and they b found a verse and interpreted /b it as follows. The verse states: b “Then David said: This is the House of the Lord God, and this is the altar of burnt offering for Israel” /b (I Chronicles 22:1). The verse juxtaposes the House, i.e., the Temple, with the altar, which indicates that the altar is b like /b the b Temple: Just as /b the b House /b was b sixty cubits /b (see I Kings 6:2), b so too, /b the b altar /b may be extended up to a length of b sixty cubits. /b ,§ The Gemara discusses the construction of the altar in the Second Temple. The Gemara asks: b Granted, /b with regard to the location of the b House, its shape /b was b discernable /b from the vestiges of its foundations; b but how did they know /b the proper location of the b altar? /b ,The Gemara answers that b Rabbi Elazar says: They saw /b a vision of the b altar /b already b built and Michael the archangel standing and sacrificing /b offerings b upon it. And Rabbi Yitzḥak Nappaḥa says: They saw /b a vision of b the ashes of Isaac /b that were b placed in that location. And Rabbi Shmuel bar Naḥmani says: From the entire House they smelled the scent of incense, /b yet b from there, /b the location of the altar, b they smelled a scent of /b burned animal b limbs. /b , b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: Three prophets ascended with them from the exile: One who testified to them about /b the size and shape of b the altar, and one who testified to them about the /b proper b location of the altar, and one who testified to them that one sacrifices /b offerings b even if there is no Temple, /b provided that there is a proper altar.,It b was taught in a i baraita /i /b that b Rabbi Eliezer ben Yaakov says: Three prophets ascended with /b the Jewish people b from the exile: One who testified to them about /b the size and shape of b the altar and about the /b proper b location of the altar, and one who testified to them that one sacrifices /b offerings b even if there is no Temple, and one who testified to them about the Torah /b and instructed b that it be written /b in b Assyrian script [ i Ashurit /i ] /b rather than the ancient Hebrew script used in the times of Moses.,§ b The Sages taught /b in a i baraita /i : The b corner /b built at each point where the edges of the altar meet, the b ramp /b upon which the priests ascended the altar, the b base /b of the altar, b and /b the requirement that the altar must be exactly b square, are /b all b indispensable /b in order for the altar to be fit for use. But b the measurement of its length, and the measurement of its width, and the measurement of its height are not indispensable. /b The Gemara asks: b From where are these matters /b derived? b Rav Huna says: /b In reference to each of these characteristics b the verse states /b the term b “the altar,” /b and there is a principle that b wherever /b the term b “the altar” is stated, /b it serves b to /b indicate that the halakhic detail mentioned is b indispensable. /b ,The Gemara asks: b If that is so, /b then the b engraving [ i kiyyur /i ] /b that was on the altar b according to Rabbi /b Yehuda HaNasi, b or /b the b surrounding ledge /b of the altar b according to Rabbi Yosei, son of Rabbi Yehuda, /b should b also be indispensable, as it is written: “And you shall put it under the i karkov /i of the altar beneath” /b (Exodus 27:5). b And it is taught /b in a i baraita /i : b What is /b the b i karkov /i ? Rabbi /b Yehuda HaNasi b says: This is /b the b engraving /b on the altar. b Rabbi Yosei, son of Rabbi Yehuda, says: This is the surrounding ledge. /b ,The Gemara answers: b Yes, /b the i karkov /i is also indispensable, b as it is taught /b in a i baraita /i : On b that day /b when i etrogim /i were pelted at a Sadducee priest who poured the water libation of i Sukkot /i on his feet rather than on the altar (see i Sukka /i 48b), b the corner of the altar was damaged /b as a result of the pelting and the ensuing chaos. b They brought a fistful of salt and sealed /b the damaged section. They did this b not because /b it rendered the altar b fit for the /b Temple b service, but /b in deference to the altar, b so that the altar would not be seen /b in its b damaged /b state. The reason the altar is disqualified is b because any altar that does not have a corner, a ramp, and a base, and /b any altar that is not b square, /b is b disqualified. Rabbi Yosei, son of Rabbi Yehuda, says: Even the surrounding ledge /b is indispensable.,§ b The Sages taught /b in a i baraita /i : b What is /b the b i karkov /i /b of the altar? It is the area b between /b one b corner and /b the next b corner, /b which is the b cubit- /b wide b place /b on top of the altar where b the priests /b would b walk. /b The Gemara asks: b Is that to say /b that b the priests would walk between /b one b corner and /b the next b corner? /b The Gemara answers: b Rather, say: /b The i karkov /i is the cubit-wide area between one corner and the other, b and /b there was an additional b cubit /b that was b the place /b where b the priests /b would b walk. /b ,The Gemara asks: b But isn’t it written: /b “And he made for the altar a grating of network of brass, b under the i karkov /i beneath, reaching halfway up” /b (Exodus 38:4), which indicates that the i karkov /i was on the side of the altar and not on top of it? The Gemara answers: b Rav Naḥman bar Yitzḥak said: There were two /b entities called i karkov /i . b One /b was a slight protrusion above the midway point of the altar b for aesthetic /b purposes, b and one /b was an indentation on top of the altar b for /b the benefit of b the priests, /b to ensure b that they /b would b not slip /b off the top of the altar.,It was taught in a i baraita /i cited above that b the measurement of /b the altar’s b length, and the measurement of its width, and the measurement of its height are not indispensable. Rabbi Mani says: /b This is the i halakha /i b provided that one does not decrease its /b size so that it is smaller b than /b the b altar constructed by Moses. /b The Gemara asks: b And how /b large was the altar constructed by Moses? b Rav Yosef says: /b One b cubit. /b Those in the study hall b mocked /b Rav Yosef, as it is written explicitly: b “Five cubits long and five cubits wide; the altar shall be square” /b (Exodus 27:1)., b Abaye said to /b Rav Yosef: b Perhaps the Master is speaking /b about b the area of the arrangement /b of wood? Since the corners took up one cubit on each side and there was an additional cubit on each side for the priests to walk, only one cubit was left for the arrangement of wood. Rav Yosef b said to /b Abaye: b The Master, /b i.e., Abaye, b who is a great man, knows what I /b mean to b say. /b Rav Yosef b read, /b i.e., applied, the following verse b to those /b who mocked him: |
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| 11. Palestinian Talmud, Yoma 1.5, 39A,, 1.5 Tagged with subjects: •change, ritual, lulav ritual Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 262 |
| 12. Palestinian Talmud, Sukkah 4.8, 45D,, 4.8 Tagged with subjects: •change, ritual, lulav ritual Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 262 |
| 13. Palestinian Talmud, Sota 8.3, 22C,, 8.3 Tagged with subjects: •change, ritual, lulav ritual Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 262 |
