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Mishnah, Parah, 3.10

nanIt burst and he stood outside its pit and he took the cedar wood, hyssop and scarlet wool. He said to them, \"Is this cedarwood? Is this cedarwood?\" \"Is this hyssop? Is this hyssop?\" \"Is this scarlet wool? Is this scarlet wool?\" Three times he repeated each question and they answered him \"Yes, yes\"three times to each question."

Intertexts (texts cited often on the same page as the searched text):

9 results
1. Hebrew Bible, Numbers, 19.6 (9th cent. BCE - 3rd cent. BCE)

19.6. וְלָקַח הַכֹּהֵן עֵץ אֶרֶז וְאֵזוֹב וּשְׁנִי תוֹלָעַת וְהִשְׁלִיךְ אֶל־תּוֹךְ שְׂרֵפַת הַפָּרָה׃ 19.6. And the priest shall take cedar-wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer."
2. Mishnah, Menachot, 10.3-10.5 (1st cent. CE - 3rd cent. CE)

10.3. How would they do it [reap the omer]?The agents of the court used to go out on the day before the festival and tie the unreaped grain in bunches to make it the easier to reap. All the inhabitants of the towns near by assembled there, so that it might be reaped with a great demonstration. As soon as it became dark he says to them: “Has the sun set?” And they answer, “Yes.” “Has the sun set?” And they answer, “Yes.” “With this sickle?” And they answer, “Yes.” “With this sickle?” And they answer, “Yes.” “Into this basket?” And they answer, “Yes.” “Into this basket?” And they answer, “Yes.” On the Sabbath he says to them, “On this Sabbath?” And they answer, “Yes.” “On this Sabbath?” And they answer, “Yes.” “Shall I reap?” And they answer, “Reap.” “Shall I reap?” And they answer, “Reap.” He repeated every matter three times, and they answer, “yes, yes, yes.” And why all of this? Because of the Boethusians who held that the reaping of the omer was not to take place at the conclusion of the [first day of the] festival." 10.4. They reaped it, put it into the baskets, and brought it to the Temple courtyard; Then they would parch it with fire in order to fulfill the mitzvah that it should be parched [with fire], the words of Rabbi Meir. But the sages say: they beat it with reeds or stems of plants that the grains should not be crushed, and then they put it into a pipe that was perforated so that the fire might take hold of all of it. They spread it out in the Temple courtyard so that the wind might blow over it. Then they put it into a gristmill and took out of it a tenth [of an ephah of flour] which was sifted through thirteen sieves. What was left over was redeemed and might be eaten by any one; It was liable for hallah but exempt from tithes. Rabbi Akiba made it liable both to hallah and to tithes. He then came to the tenth, put in its oil and its frankincense, poured in the oil, mixed it, waved it, brought it near [to the altar], took from it the handful and burnt it; and the remainder was eaten by the priests." 10.5. After the omer was offered they used to go out and find the market of Jerusalem already full of flour and parched grain [of the new produce]; This was without the approval of the rabbis, the words of Rabbi Meir. Rabbi Judah says: it was with the approval of the rabbis. After the omer was offered the new grain was permitted immediately, but for those that lived far off it was permitted only after midday. After the Temple was destroyed Rabbi Yoha ben Zakkai decreed that it should be forbidden throughout the day of the waving. Rabbi Judah said: is it not so forbidden by the law of the Torah, for it is said, “Until this very day?” Why was it permitted for those that lived far away from midday? Because they know that the court would not be negligent with it."
3. Mishnah, Middot, 5.4 (1st cent. CE - 3rd cent. CE)

5.4. On the south were the wood chamber, the chamber of the exile and the chamber of hewn stones. The wood chamber: Rabbi Eliezer ben Jacob says: I forget what it was used for. Abba Shaul says: It was the chamber of the high priest, and it was behind the two of them, and one roof covered all three. In the chamber of the exile there was a fixed cistern, with a wheel over it, and from there water was provided for all of the courtyard. In the chamber of hewn stone the great Sanhedrin of Israel used to sit and judge the priesthood. A priest in whom was found a disqualification used to put on black garments and wrap himself in black and go away. One in whom no disqualification was found used to put on white garments and wrap himself in white and go in and serve along with his brother priests. They used to make a feast because no blemish had been found in the seed of Aaron the priest, and they used to say: Blessed is the Omnipresent, blessed is He, for no blemish has been found in the seed of Aaron. Blessed is He who chose Aaron and his sons to stand to minister before the Lord in the Holy of Holies."
4. Mishnah, Parah, 3.1-3.9, 3.11 (1st cent. CE - 3rd cent. CE)

3.1. Seven days before the burning of the [red] cow they would separate the priest who was to burn the cow from his house to a chamber that was facing the north-eastern corner of the birah, and which was called the Stone Chamber. They would sprinkle upon him throughout the seven days with [a mixture of] all the sin-offerings that were there. Rabbi Yose said: they sprinkled upon him only on the third and the seventh days. Rabbi Hanina the vice-chief of the priests said: on the priest that was to burn the cow they sprinkled all the seven days, but on the one that was to perform the service on Yom Kippur they sprinkled on the third and the seventh days only." 3.2. Courtyards were built in Jerusalem over rock, and beneath them there was a hollow which served as a protection against a grave in the depths. And they used to bring there pregt women, and there they gave birth to their children and there they raised them. And they brought oxen, upon whose backs were placed doors, and the children sat upon them with stone cups in their hands. When they reached the Shiloah spring they got down and filled the cups with water and then they ascended and sat again on the doors. Rabbi Yose said: each child used to let down his cup and fill it from his place." 3.3. They arrived at the Temple Mount and got down. Beneath the Temple Mount and the courts was a hollow which served as a protection against a grave in the depths. And at the entrance of the courtyard there was the jar of the ashes of the sin-offerings. They would bring a male from among the sheep and tie a rope between its horns, and a stick or a bushy twig was tied at the other end of the rope, and this was thrown into the jar. They then struck the male [sheep] was so that it started backwards. And [a child] took the ashes and put it [enough] so that it could be seen upon the water. Rabbi Yose said: do not give the Sadducees an opportunity to rule! Rather, [a child] himself took it and mixed it." 3.4. One may not bring a sin-offering by virtue of [the purifications made for] another sin-offering, nor one child by virtue of [the preparations made for] another. The children had to be sprinkle on each other, the words of Rabbi Yose the Galilean. Rabbi Akiva says: they did not need to sprinkle." 3.5. If they did not find the residue of the ashes of the seven [red cows] they performed the sprinkling with those of six, of five, of four, of three, of two or of one. And who prepared these? Moses prepared the first, Ezra prepared the second, and five were prepared from the time of Ezra, the words of Rabbi Meir. But the sages say: seven from the time of Ezra. And who prepared them? Shimon the Just and Yoha the high priest prepared two; Elihoenai the son of Ha-Kof and Hanamel the Egyptian and Ishmael the son of Piabi prepared one each." 3.6. They made a ramp from the Temple Mount to the Mount of Olives, being constructed of arches above arches, each arch placed directly above each foundation [of the arch below] as a protection against a grave in the depths, whereby the priest who was to burn the cow, the cow itself and all who aided in its preparation went forth to the Mount of olives." 3.7. If the cow refused to go out, they may not take out with it a black one lest people say, \"They slaughtered a black cow\" nor another red [cow] lest people say, \"They slaughtered two.\" Rabbi Yose says: it was not for this reason but because it is said \"And he shall bring her out\" by herself. The elders of Israel used to go first by foot to the Mount of Olives, where there was a place of immersion. The priest that was to burn the cow was (deliberately) made unclean on account of the Sadducees so that they should not be able to say, \"It can be done only by those on whom the sun has set.\"" 3.8. They laid their hands upon him and said, \"My Lord the high priest, perform immersion once.\" He went down and immersed himself and came up and dried himself. Different kinds of wood were set in order there: cedar wood, pine, spruce and the wood of smooth fig trees. They made it in the shape of a tower and opened air holes in it; and its foreside was turned towards the west." 3.9. They bound it with a rope of reed and placed it on the pile with its head towards the south and its face towards the west. The priest stood in the east with his face towards the west. He slaughtered with his right hand and received the blood with his left. Rabbi Judah said: he received the blood with his right hand and put it in his left hand. He sprinkled with his right. Seven times he dipped his finger in the blood and sprinkled it towards the Holy of Holies, dipping once again for each sprinkling. When he finished the sprinkling he wiped his hand on the body of the cow, came down and kindled the fire with wood chips. Rabbi Akiva said: with dry branches of palm-trees." 3.11. He then wrapped them together with the remains of the strip of wool and cast them into the fire. When it was burnt up they would beat it with sticks and then sift it with sieves. Rabbi Ishmael says: this was done with stone hammers and stone sieves. If there was a black coal on which there were some ashes they would crush it but if there were no [ashes] they would leave it. A bone was crushed in either case. It was then divided into three parts: one part was deposited on the hel, one on the Mount of Olives, and one was divided among the priestly watches."
5. Mishnah, Rosh Hashanah, 2.5-2.6 (1st cent. CE - 3rd cent. CE)

2.5. There was a large courtyard in Jerusalem, and it was called Bet Yazek. There all the witnesses used to assemble and the court would examine them there. They would make large feasts for them there so that they would have an incentive to come. Originally they used not to leave the place the whole day, but Rabban Gamaliel decreed that they could go two thousand cubits from it in any direction. And these were not the only ones [who could go two thousand cubits in any direction], but also a midwife who has come to deliver a child, or one who comes to rescue from a fire or from bandits or from a river in flood or from a building that has fallen in all these are like residents of the town, and may go two thousand cubits [on Shabbat] in any direction." 2.6. How do they test the witnesses?The pair which arrives first, they test them first. They bring in the older of them and they say to him, “Tell us, how did you see the moon in front of the sun or behind the sun? To the north of it or to the south? How high was it, and in which direction was it inclined? And how broad was it?” If he says [he saw it] in front of the sun, his evidence is rejected. After that they would bring in the second and test him. If their accounts were the same, their evidence was accepted. And the other pairs were only questioned briefly, not because they were required at all, but so that they should not go out disappointed, so that they would be regular in coming [to testify]."
6. Mishnah, Sotah, 9.9 (1st cent. CE - 3rd cent. CE)

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)."
7. Mishnah, Sukkah, 4.4 (1st cent. CE - 3rd cent. CE)

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."
8. Mishnah, Taanit, 2.1-2.5 (1st cent. CE - 3rd cent. CE)

2.1. What is the order [of service] for fast days?They take the ark out to the open space of the city. And they put ashes on the ark and on the head of the Nasi and on the head of the head of the court (av bet. And everyone [else] puts ashes on his own head. The elder among them says in front of them words of admonition, “Brothers, it does not say of the people of Nineveh, ‘And God saw their sackcloth and their fasting,’ but, ‘And God saw their deeds, for they turned from their evil way. (Jonah 3:10)’ And in the prophets it says, ‘And rend your heart and not your garments” (Joel 2:13)." 2.2. [When] they stand up to pray they bring down before the ark an old man conversant [with the prayers], one who has children and whose house is empty [of food], so that his heart is complete prayer. He recites before them twenty-four benedictions, the eighteen recited daily, to which he adds six." 2.3. These are they [the six additional benedictions:Zikhronot,“If there is famine in the land, if there is pestilence” (I Kings 8:37). Shofarot,“The word of the Lord which came to Jeremiah concerning the droughts” (Jeremiah. “In my distress I called to the Lord and He answered me” (Psalm. “I turn my eyes to the mountains” (Psalm. “Out of the depths I call you, O Lord” (Psalm. “A prayer of lowly man when he is faint” (Psalm. Rabbi Judah says: he need not recite the zikhronot and shofarot, but instead he should recite [the following]: And he ends each [of the additional six] sections with its appropriate concluding benediction." 2.4. For the first he says: He who answered Abraham on Mt. Moriah, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who redeems Israel. For the second he says: He who answered our fathers at the Sea of Reeds, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who remembers all forgotten things. For the third he says: He who answered Joshua in Gilgal, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who hears a blast. For the fourth he says: He who answered Shmuel in Mitzpah, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who listens to cries. For the fifth he says: He who answered Elijah on Mt. Carmel, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who hears prayer. For the sixth he says: He who answered Jonah in the belly of the fish, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who answers in time of trouble. For the seventh he says: He who answered David and Shlomo his son in Jerusalem, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord Who has mercy upon the land. 2.5. It happened in the days of Rabbi Halafta and Rabbi Hanina ben Tradyon that a man passed before the ark [as shaliah tzibbur] and completed the entire benediction and they did not respond, “amen.” [The hazzan called out]: Sound a tekiah, priests, sound a tekiah. [The shaliah tzibbur continued]: He who answered Abraham on Mt. Moriah, He shall answer you and hear the voice of your cry on this day. Then [the hazzan called out]: Sound a teru'ah, sons of Aaron, sound a teru'ah. [The shaliah tzibbur continued]: He who answered our fathers at the Sea of Reeds, He shall answer you and hear the voice of your cry on this day. And when the matter came up before the sages, they said: they only practiced in this way at the eastern gates on the Temple Mount."
9. Mishnah, Yoma, 1.1, 1.3-1.5 (1st cent. CE - 3rd cent. CE)

1.1. Seven days before Yom HaKippurim they remove the high priest from his house to the chamber of the counselors and they set up another priest to take his place lest something should occur to him to disqualify him [from being able to worship]. Rabbi Judah said: they even prepare another wife for him in case his wife should die, as it says “And he shall make atonement for himself and for his house” (Leviticus 16:6): “his house” this refers to his wife. They said to him: if so there would be no end to the matter." 1.3. They delivered to him elders from the elders of the court and they read before him [throughout the seven days] from the order of the day. And they say to him, “Sir, high priest, you read it yourself with your own mouth, lest you have forgotten or lest you have never learned.” On the eve of Yom HaKippurim in the morning they place him at the eastern gate and pass before him oxen, rams and sheep, so that he may recognize and become familiar with the service." 1.4. All seven days they did not withhold food or drink from him. On the eve of Yom HaKippurim near nightfall they would not let him eat much because food brings about sleep." 1.5. The elders of the court handed him over to the elders of the priesthood and they took him up to the upper chamber of the house of Avtinas. They adjured him and then left. And they said to him [when leaving]: “Sir, high priest, we are messengers of the court and you are our messenger and the messenger of the court. We adjure you by the one that caused His name dwell in this house that you do not change anything of what we said to you.” He turned aside and wept and they turned aside and wept."

Subjects of this text:

subject book bibliographic info
composition,oral and written Jaffee (2001) 121, 122
court,the Cohn (2013) 41, 45
day of atonement narrative,and court authority Cohn (2013) 41, 45
greed,alleged of priests Klawans (2009) 178
high priesthood Klawans (2009) 178
moral defilement,of land or temple,in rabbinic literature Klawans (2009) 178
narrative Jaffee (2001) 121, 122
ritual purity,of temple,according to rabbis' Klawans (2009) 178
tosefta,in relation to mishnah Jaffee (2001) 121, 122, 159