| 9b. לא חמד אחד מהם נשאתי (במדבר טז, טו) אשר חלק ה' אלהיך אתם להאיר לכל העמים (דברים ד, יט),וילך ויעבוד אלהים אחרים אשר לא צויתי לעובדם (דברים יז, ג),וכתבו לו את צעירת הרגלים ולא כתבו לו (ויקרא יא, ו) את הארנבת מפני שאשתו של תלמי ארנבת שמה שלא יאמר שחקו בי היהודים והטילו שם אשתי בתורה:,רשב"ג אומר אף בספרים לא התירו שיכתבו אלא יונית: א"ר אבהו א"ר יוחנן הלכה כרשב"ג וא"ר יוחנן מ"ט דרשב"ג אמר קרא (בראשית ט, כז) יפת אלהים ליפת וישכן באהלי שם דבריו של יפת יהיו באהלי שם,ואימא גומר ומגוג א"ר חייא בר אבא היינו טעמא דכתיב יפת אלהים ליפת יפיותו של יפת יהא באהלי שם:, big strongמתני׳ /strong /big אין בין כהן משוח בשמן המשחה למרובה בגדים אלא פר הבא על כל המצות,אין בין כהן משמש לכהן שעבר אלא פר יום הכפורים ועשירית האיפה:, big strongגמ׳ /strong /big הא לענין פר יום כפורים ועשירית האיפה זה וזה שוין,מתניתין דלא כר"מ דאי ר"מ [הא תניא] מרובה בגדים מביא פר הבא על כל המצות דברי ר"מ וחכ"א אינו מביא,מ"ט דר"מ דתניא (ויקרא ד, ג) משיח אין לי אלא משוח בשמן המשחה מרובה בגדים מנין ת"ל המשיח,במאי אוקימנא דלא כר"מ אימא סיפא אין בין כהן משמש לכהן שעבר אלא פר יוה"כ ועשירית האיפה הא לכל דבריהן זה וזה שוין אתאן לר"מ דתניא אירע בו פסול ומינו כהן אחר תחתיו ראשון חוזר לעבודתו שני כל מצות כהונה גדולה עליו דברי ר"מ רבי יוסי אומר ראשון חוזר לעבודתו שני אינו ראוי לא לכהן גדול ולא לכהן הדיוט,וא"ר יוסי מעשה ברבי יוסף בן אולם מציפורי שאירע בו פסול בכהן גדול ומינוהו תחתיו ובא מעשה לפני חכמים ואמרו ראשון חוזר לעבודתו שני אינו ראוי לא לכהן גדול ולא לכהן הדיוט,כהן גדול משום איבה כהן הדיוט משום מעלין בקודש ולא מורידין רישא רבנן וסיפא ר"מ,אמר רב חסדא אין רישא רבנן וסיפא ר"מ רב יוסף אמר רבי היא ונסיב לה אליבא דתנאי:, big strongמתני׳ /strong /big אין בין במה גדולה לבמה קטנה אלא פסחים זה הכלל כל שהוא נידר ונידב קרב בבמה וכל שאינו לא נידר ולא נידב אינו קרב בבמה:, big strongגמ׳ /strong /big פסחים ותו לא אימא כעין פסחים,מני ר"ש היא דתניא ר"ש אומר אף צבור לא הקריבו אלא פסחים וחובות שקבוע להם זמן אבל חובות שאין קבוע להם זמן הכא והכא לא קרב:, big strongמתני׳ /strong /big אין בין שילה לירושלים אלא שבשילה אוכלין קדשים קלים ומעשר שני בכל הרואה ובירושלים לפנים מן החומה,וכאן וכאן קדשי קדשים נאכלין לפנים מן הקלעים קדושת שילה | 9b. Instead of Moses’ assertion: “I have not taken one donkey [ iḥamor /i] from them” (Numbers 16:15), they wrote in more general terms: b“I have not taken one item of value [ iḥemed /i] from them,”to prevent the impression that Moses took other items. To the verse that discusses the worship of the sun and the moon, about which it is written: “Which the Lord your God has allotted to all the nations” (Deuteronomy 4:19), they added a word to make it read: b“Which the Lord your God has allotted to give light to all the nations,”to prevent the potential misinterpretation that the heavenly bodies were given to the gentiles so that they may worship them.,The verse: b“And has gone and served other gods,and worshipped them, either the sun, or the moon, or any of the host of heaven, bwhich I have not commanded”(Deuteronomy 17:3), could be understood as indicating that God did not command their existence, i.e., these entities created themselves. Therefore, when these Elders translated the verse they added a word to the end of the verse to make it read: Which I have not commanded bto serve them. /b, bAndin the list of unclean animals bthey wrote for him: The short-legged beast [ itze’irat haraglayim /i]. And they did not write for him: “And the hare [ iarnevet /i]”(Leviticus 11:6), bsince the name of Ptolemy’s wifewas bArnevet, so that he would not say: The Jews have mocked me and inserted my wife’s name in the Torah.Therefore, they did not refer to the hare by name, but by one of its characteristic features.,The mishna cites that bRabban Shimon ben Gamliel says: Even with regard toTorah bscrolls,the Sages bpermitted them to be written onlyin bGreek. Rabbi Abbahu saidthat bRabbi Yoḥa said: The ihalakhais in accordance withthe opinion of bRabban Shimon ben Gamliel. And Rabbi Yoḥa said: What is the reasonfor the opinion bof Rabban Shimon ben Gamliel?He based his opinion on an allusion in the Torah, as the bverse states: “God shall enlarge Japheth, and He shall dwell in the tents of Shem”(Genesis 9:27), indicating that bthe words of Japheth shall be in the tents of Shem.The language of Javan, who is the forbear of the Greek nation and one of the descendants of Japheth, will also serve as a sacred language in the tents of Shem, where Torah is studied.,The Gemara asks: bAnd saythat it is the languages of bGomer and Magogthat serve as sacred languages, as they too were descendants of Japheth (see Genesis 10:2). The Gemara answers that bRabbi Ḥiyya bar Abba said: This is the reason, as it is written: “God shall enlarge [ iyaft /i] Japheth [ iYefet /i].” iYaftis etymologically similar to the Hebrew term for beauty [ iyofi /i]. The verse teaches that bthe beauty of Japheth shall be in the tents of Shem,and Greek is the most beautiful of the languages of the descendants of Japheth., strongMISHNA: /strong bThe difference between aHigh bPriest anointed with the oil of anointing,which was the method through which High Priests were consecrated until the oil was sequestered toward the end of the First Temple period, bandone consecrated by donning bmultiple garmentsunique to the High Priest, which was the practice during the Second Temple period, bis onlythat the latter does not bring the bbull that comes fortransgression of bany of the mitzvot.An anointed High Priest who unwittingly issued an erroneous halakhic ruling and acted upon that ruling, and transgressed a mitzva whose unwitting violation renders one liable to bring a sin-offering, is obligated to bring a sin-offering unique to one in his position., bThe difference between aHigh bPriestcurrently bservingin that capacity band a formerHigh bPriest,who temporarily filled that position when the High Priest was unfit for service, bis onlywith regard to bthe bullbrought by the High Priest on bYom Kippur, and the tenth of an ephahmeal-offering brought daily by the High Priest. Each of these offerings is brought only by the current High Priest, and not by a former High Priest., strongGEMARA: /strong The Gemara infers bthatwith regard bto the matter of the bullbrought by the High Priest on bYom Kippur, andwith regard to bthe tenth of an ephahmeal-offering, both bthis,the anointed High Priest, band that,the High Priest consecrated by donning multiple garments, are bequal. /b,The Gemara comments: bThe mishna is not in accordance withthe opinion of bRabbi Meir, as if itwere in accordance with the opinion of bRabbi Meir,it would be difficult. bIsn’t it taughtin a ibaraita /i: A High Priest consecrated by donning the bmultiple garmentsunique to the High Priest bbrings the bull brought forthe unwitting violation of bany of the mitzvot;this is bthe statement of Rabbi Meir. And the Rabbis say: He does not bringthat offering.,The Gemara asks: bWhat is the reasonfor the opinion bof Rabbi Meir?It is bas it is taughtin a ibaraitathat it is written: “If the anointed priest shall sin” (Leviticus 4:3). From the word banointed, I havederived bonlythat this ihalakhaapplies to a High Priest who was actually banointed with the oil of anointing. From wheredo I derive that even a High Priest consecrated by donning the bmultiple garmentsis also included in this ihalakha /i? bThe verse states: “The anointed,”with the definite article, indicating that the ihalakhaapplies to every High Priest.,The Gemara asks: bHow did we establishthe mishna? We established bthatit is bnot in accordance withthe opinion of bRabbi Meir. Say the latter clauseof the mishna: bThe difference between aHigh bPriestcurrently bservingin that capacity band a formerHigh bPriest is onlywith regard to bthe bullbrought bon Yom Kippur, and the tenth of an ephahmeal-offering. The Gemara infers bthatwith regard bto allother bmatters,both bthis,a High Priest currently serving, band that,a former High Priest, are bequal.If so bwe have arrived atthe opinion of bRabbi Meir, as it is taughtin a ibaraita /i: If temporary bdisqualification befellthe High Priest, band they appointed another priest in his stead,then after the cause of disqualification of bthe firstpriest passes, he breturns to his serviceas High Priest. With regard to bthe secondpriest, ball of the mitzvot of the High Priestare incumbent bupon him;this is bthe statement of Rabbi Meir. Rabbi Yosei says: The first returns to his service; the second is fitto serve bneither as a High Priest nor as a common priest. /b, bAnd Rabbi Yosei said:There was ban incident involvingthe priest bRabbi Yosef ben Elem of Tzippori,who, bwhen disqualification befell a High Priest,the priests bappointed him in his stead. Andafter the cause of the disqualification was resolved, bthe incident came before the Sagesfor a ruling with regard to the status of Rabbi Yosef ben Elem. bAndthe Sages bsaid:The boriginalHigh Priest breturns to his service,while the bsecond is fitto serve bneither as High Priest nor as a common priest. /b,The Gemara explains: Neither as a bHigh Priest, due to hatred,jealousy, and bitterness that would arise if there were two High Priests with equal standing in the Temple; nor as a bcommon priest, becausethe principle is: bOne elevatesto a higher level binmatters of bsanctity and one does not downgrade.Once he has served as a High Priest he cannot be restored to the position of a common priest. Is that to say that bthe first clauseof the mishna is in accordance with the opinion of bthe Rabbis,who disagree with Rabbi Meir, band the latter clauseis in accordance with the opinion of bRabbi Meir? /b, bRav Ḥisda said: Indeed, the first clauseof the mishna is in accordance with the opinion of bthe Rabbis, and the latter clauseis in accordance with the opinion of bRabbi Meir. Rav Yosef said:The entire mishna bisaccording to bRabbiYehuda HaNasi, band he formulates it according tothe opinions bofdifferent itanna’im /i,that is to say, resulting in a third opinion, in accordance with the opinion of the Rabbis with regard to a High Priest consecrated by donning multiple garments, and the opinion of Rabbi Meir with regard to a former High Priest., strongMISHNA: /strong bThe difference between a great,public baltar,such as the altars established at Nob and Gibeon, which served as religious centers following the destruction of the Tabernacle in Shiloh, band a small,personal baltaron which individuals would sacrifice their offerings, bis onlywith regard to bPaschal lambs,which may not be sacrificed on a small altar. bThis is the principle: Anyoffering bthat is vowed or contributedvoluntarily bis sacrificed on asmall baltar, and anyoffering bthat is neither vowed nor contributedvoluntarily, but rather is compulsory, e.g., a sin-offering, bis not sacrificed on asmall baltar. /b, strongGEMARA: /strong The Gemara asks: Is the difference only bPaschal lambs and nothing more?The continuation of the mishna indicates that there are additional differences. The Gemara answers: bSaythat the difference between them is only with regard to offerings that are bsimilar to Paschal lambs. /b,The Gemara asks: According to bwhoseopinion is the mishna taught? The Gemara answers: bIt isaccording to the opinion of bRabbi Shimon, as it is taughtin a ibaraitathat bRabbi Shimon says: Even the public sacrificed only Paschal lambs and compulsoryofferings bfor which there is a set time,like fixed communal offerings. bHowever, compulsoryofferings bfor which there is not a set time,e.g., sin-offerings brought for an unwitting transgression committed by the community, bare sacrificed neither hereon a small altar bnor hereon a great altar; they are sacrificed only in the Temple., strongMISHNA: /strong bThe difference betweenthe Tabernacle in bShilo andthe Temple in bJerusalem is only that in Shiloh one eats offerings of lesser sanctity,e.g., individual peace-offerings, thanks-offerings, and the Paschal lamb, bandalso bthe second tithe, in any place that overlooksShiloh, as Shiloh was not a walled city and any place within its Shabbat boundary was regarded as part of the city. bAnd in Jerusalemone eats those consecrated items only bwithin the walls. /b, bAnd here,in Shiloh, band there,in Jerusalem, bofferings of the most sacred order are eatenonly bwithin the hangings.The Tabernacle courtyard in Shiloh was surrounded by hangings and the Temple courtyard in Jerusalem was surrounded by a wall. There is another difference: With regard to bthe sanctity of Shiloh, /b |
