1. Hebrew Bible, Genesis, 32.4 (9th cent. BCE - 3rd cent. BCE)
| 32.4. וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים לְפָנָיו אֶל־עֵשָׂו אָחִיו אַרְצָה שֵׂעִיר שְׂדֵה אֱדוֹם׃ | 32.4. And Jacob sent messengers before him to Esau his brother unto the land of Seir, the field of Edom." |
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2. Hebrew Bible, Habakkuk, 3.3 (8th cent. BCE - 6th cent. BCE)
| 3.3. אֱלוֹהַ מִתֵּימָן יָבוֹא וְקָדוֹשׁ מֵהַר־פָּארָן סֶלָה כִּסָּה שָׁמַיִם הוֹדוֹ וּתְהִלָּתוֹ מָלְאָה הָאָרֶץ׃ | 3.3. God cometh from Teman, And the Holy One from mount Paran. Selah His glory covereth the heavens, And the earth is full of His praise." |
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3. Hebrew Bible, Judges, 5.4 (8th cent. BCE - 5th cent. BCE)
| 5.4. יְהוָה בְּצֵאתְךָ מִשֵּׂעִיר בְּצַעְדְּךָ מִשְּׂדֵה אֱדוֹם אֶרֶץ רָעָשָׁה גַּם־שָׁמַיִם נָטָפוּ גַּם־עָבִים נָטְפוּ מָיִם׃ | 5.4. Lord, when Thou didst go out of Se῾ir, when Thou didst march out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water." |
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4. Hebrew Bible, Ezekiel, 8.16 (6th cent. BCE - 5th cent. BCE)
| 8.16. וַיָּבֵא אֹתִי אֶל־חֲצַר בֵּית־יְהוָה הַפְּנִימִית וְהִנֵּה־פֶתַח הֵיכַל יְהוָה בֵּין הָאוּלָם וּבֵין הַמִּזְבֵּחַ כְּעֶשְׂרִים וַחֲמִשָּׁה אִישׁ אֲחֹרֵיהֶם אֶל־הֵיכַל יְהוָה וּפְנֵיהֶם קֵדְמָה וְהֵמָּה מִשְׁתַּחֲוִיתֶם קֵדְמָה לַשָּׁמֶשׁ׃ | 8.16. And He brought me into the inner court of the LORD’S house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east." |
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5. Josephus Flavius, Jewish Antiquities, 15.185, 20.194 (1st cent. CE - 1st cent. CE)
| 15.185. But as to Mariamne his wife, because of the misunderstanding between her and his sister, and his sister’s mother, which made it impossible for them to live together, he placed her at Alexandrium, with Alexandra her mother, and left his treasurer Joseph and Sohemus of Iturea to take care of that fortress. These two had been very faithful to him from the beginning, and were now left as a guard to the women. 20.194. and when Festus had given them leave so to do, they sent ten of their principal men to Nero, as also Ismael the high priest, and Helcias, the keeper of the sacred treasure. |
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6. Mishnah, Arakhin, 2.6 (1st cent. CE - 3rd cent. CE)
| 2.6. There were never less than twelve levites standing on the platform and their number could be increased into infinity. No minor could enter the court of the sanctuary to take part in the service except when the Levites stood up to sing. Nor did they join in the singing with harp and lyre, but with the mouth alone, to add flavor to the music. Rabbi Eliezer ben Jacob said: they did not count in the required number, nor did they stand on the platform. Rather they would stand on the ground, so that their heads were between the feet of the levites. And they were called the youth of the Levites." |
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7. Mishnah, Avot, 1.1 (1st cent. CE - 3rd cent. CE)
| 1.1. Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah." |
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8. Mishnah, Bikkurim, 3.2-3.7 (1st cent. CE - 3rd cent. CE)
| 3.2. How were the bikkurim taken up [to Jerusalem]? All [the inhabitants of] the cities of the maamad would assemble in the city of the maamad, and they would spend the night in the open street and they would not entering any of the houses. Early in the morning the officer would say: “Let us arise and go up to Zion, into the house of the Lord our God” (Jeremiah 31:5)." 3.3. Those who lived near [Jerusalem] would bring fresh figs and grapes, while those who lived far away would bring dried figs and raisins. An ox would go in front of them, his horns bedecked with gold and with an olive-crown on its head. The flute would play before them until they would draw close to Jerusalem. When they drew close to Jerusalem they would send messengers in advance, and they would adorn their bikkurim. The governors and chiefs and treasurers [of the Temple] would go out to greet them, and according to the rank of the entrants they would go forth. All the skilled artisans of Jerusalem would stand up before them and greet them saying, “Our brothers, men of such and such a place, we welcome you in peace.”" 3.4. The flute would play before them, until they reached the Temple Mount. When they reached the Temple Mount even King Agrippas would take the basket and place it on his shoulder and walk as far as the Temple Court. When he got to the Temple Court, the Levites would sing the song: “I will extol You, O Lord, for You have raised me up, and You have not let my enemies rejoice over me” (Psalms 30:2)." 3.5. The birds [tied to] the basket were [offered] as whole burnt-offerings, and those which they held in their hands they gave to the priests." 3.6. While the basket was still on his shoulder he recites from: \"I acknowledge this day before the LORD your God that I have entered the land that the LORD swore to our fathers to assign us” (Deuteronomy 26:3) until he completes the passage. Rabbi Judah said: until [he reaches] “My father was a fugitive Aramean” (v.. When he reaches, “My father was a fugitive Aramean”, he takes the basket off his shoulder and holds it by its edges, and the priest places his hand beneath it and waves it. He then recites from “My father was a fugitive Aramean” until he completes the entire passage. He then deposits the basket by the side of the altar, bow and depart." 3.7. Originally all who knew how to recite would recite while those who did not know how to recite, others would read it for them [and they would repeat the words]. But when they refrained from bringing, they decreed that they should read the words to both those who could and those who could not [recite so that they could repeat after them]." |
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9. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE)
| 5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”" |
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10. Mishnah, Middot, 2.5 (1st cent. CE - 3rd cent. CE)
| 2.5. The courtyard of the women was a hundred and thirty-five cubits long by a hundred and thirty-five wide. It had four chambers in its four corners, each of which was forty cubits. They were not roofed, and so they will be in the time to come, as it says, “Then he brought me forth into the outer court, and caused me to pass by the four corners of the court, and behold in every corner of the court there was a court. In the four corners of the court there were keturot courts” (Ezekiel 46:21-22) and keturot means that they were not roofed. For what were they used? The southeastern one was the chamber of the Nazirites where the Nazirites used to boil their shelamim and shave their hair and throw it under the pot. The northeastern one was the wood chamber where priests with physical defects used to pick out the wood which had worms, every piece with a worm in it being unfit for use on the altar. The northwestern one was the chamber of those with skin disease. The southwestern one: Rabbi Eliezer ben Jacob said: I forget what it was used for. Abba Shaul says: they used to store there wine and oil, and it was called the chamber of oil. It [the courtyard of the women] had originally been smooth [without protrusions in the walls] but subsequently they surrounded it with a balcony so that the women could look on from above while the men were below, and they should not mix together. Fifteen steps led up from it to the courtyard of Israel, corresponding to the fifteen [songs of] ascents mentioned in the Book of Psalms, and upon which the Levites used to sing. They were not rectangular but circular like the half of a threshing floor." |
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11. Mishnah, Negaim, 14.1-14.2, 14.4-14.5, 14.8, 14.10 (1st cent. CE - 3rd cent. CE)
| 14.1. How would they purify a metzora?A new earthenware flask and a quarter of a log of living water was put in it. Two undomesticated birds are also brought. One of these was slaughtered over the earthenware vessel and over the living water. A hole was dug and it was buried in his presence. Cedarwood, hyssop and scarlet wool were taken and bound together with the remaining ends of the strip of wool. Near to these were brought the tips of the wings and the tip of the tail of the second bird. All were dipped together, and sprinkled upon the back of the metzora's hand seven times. Some say that the sprinkling was done upon his forehead. In the same manner one would sprinkle on the lintel of a house from the outside. 14.2. He now comes to set free the living bird. He does not turn his face towards the sea or towards the city or towards the wilderness, for it is said, \"But he shall let the living bird go out of the city into the open field\" (Leviticus 14:53). He now comes to shave off the hair of the metzora. He passes a razor over the whole of his skin, and he [the metzora] washes his clothes and immerses himself. He is then clean so far as to not convey uncleanness by entrance, but he still conveys uncleanness as does a sheretz. He may enter within the walls [of Jerusalem], but must keep away from his house for seven days, and he is forbidden to have intercourse." 14.4. There are three who must shave their hair, and their shaving of it is a commandment: the nazirite, the metzora, and the Levites. If any of these cut their hair but not with a razor, or if they left even two remaining hairs, their act is of no validity." 14.5. With regard to the two birds: the commandment is that they be alike in appearance, in size and in price; and they must be purchased at the same time. But even if they are not alike they are valid; And if one was purchased on one day and the other the next they are also valid. If after one of the birds had been slaughtered it was found that it was not wild, a partner must be purchased for the second, and the first may be eaten. If after it had been slaughtered it was found to terefah, a partner must be purchased for the second and the first may be made use of. If the blood had been spilled out, the bird that was to be let go must be left to die. If the one that was to be let go died, the blood must be spilled out." 14.8. He comes to the guilt-offering and he puts his two hands on it. He then slaughters it. Two priests receive its blood, one in a vessel and the other in his hand. He who received it in the vessel proceeded to sprinkle it on the wall of the altar. The one who received it in his hand would approach the metzora. The metzora had in the meantime immersed himself in the chamber of the metzoraim. He would come and stand at the Nikanor gate. Rabbi Judah says: he did not require immersion." 14.10. [The priest] then took some [of the contents] of the log of oil and poured it into his colleague's hand; And if he poured it into his own hand, the obligation is fulfilled. He then dipped [his right forefinger] in the oil and sprinkled it seven times towards the Holy of Holies, dipping it for every sprinkling. He then approached the metzora, to the same places that he applied the blood he now applied the oil, as it is said, \"Over the same places as the blood of the guilt offering; 29 and what is left of the oil in his palm the priest shall put on the head of the one being cleansed, to make expiation for him before the Lord.\" (Leviticus 14:28-29). If he \"put upon,\" he has made atonement, but if he did not \"put upon,\" he did not make atonement, the words of Rabbi Akiba. Rabbi Yoha ben Nuri says: these are but the remainders of the mitzvah. Whether he \"put upon\" or did not \"put upon,\" atonement is made, only it is accounted to him as if he did not make atonement. If any oil was missing from the log before it was poured out it may be filled up again; if after it was poured out, other oil must be brought anew, the words of Rabbi Akiva. Rabbi Shimon says: if any oil was missing from the log before it was applied, it may be filled up; but if after it had been applied, other oil must be brought anew." |
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12. Mishnah, Parah, 3.1-3.3, 3.5-3.8 (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." 3.5. 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." |
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13. Mishnah, Sotah, 3.2-3.3, 9.15 (1st cent. CE - 3rd cent. CE)
| 3.2. He waves it, he brings it near [the altar], he takes a handful and he turns it into smoke, and then the remainder is eaten by the priests. He [first] gives [her the water] to drink, and then sacrifices her meal-offering. Rabbi Shimon says: he sacrifices her meal-offering and then gives her to drink, as it is said, “And afterward he shall make the woman drink the water” (Numbers 5:26), but if he gave her to drink and then sacrificed her meal-offering it is valid." 3.3. If before [the writing on] the scroll had been rubbed out, she said “I refuse to drink”, her scroll is stored away and her meal-offering is scattered over the ashes. And her scroll is not valid to be used in giving another sotah to drink. If [the writing on] the scroll has been rubbed out and she said “I am defiled”, the water is poured out and her meal-offering is scattered over the ashes. If [the writing on] the scroll had been rubbed out and she said “I refuse to drink”, they open her throat and make her drink by force." 9.15. When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students [of Torah] ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yoha ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place [of scholars] will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about [begging] from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”" |
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14. Mishnah, Sukkah, 5.1-5.5 (1st cent. CE - 3rd cent. CE)
| 5.1. The flute was for five or six days. This refers to the flute at the Bet Hashoevah [the place of the water-drawing] which does not override Shabbat or the festival day. They said: he who has not seen the Simchat Bet Hashoevah has never seen rejoicing in his life." 5.2. At the conclusion of the first festival day of Sukkot they descended to the Women’s Court (Ezrat Nashim) and they would make there a great enactment. And golden candlesticks were there, and four golden bowls on the top of each of them and four ladders to each, and four youths drawn from the young priests, and in their hands there were jars of oil containing one hundred and twenty logs which they poured into the bowls." 5.3. From the worn-out pants and belts of the priests they made wicks and with them they kindled the lamps. And there was not a courtyard in Jerusalem that was not illuminated by the light of the Bet Hashoevah." 5.4. Men of piety and good deeds used to dance before them with lighted torches in their hands, and they would sing songs and praises. And Levites with innumerable harps, lyres, cymbals and trumpets and other musical instruments stood upon the fifteen steps leading down from the Court of the Israelites to the Court of the Women, corresponding to the fifteen songs of ascents in the Psalms, and it was on these [steps] that the Levites stood with their musical instruments and sang their songs. Two priests stood by the upper gate which leads down from the Court of the Israelites to the Court of the Women, with two trumpets in their hands. When the cock crowed they sounded a teki'ah [drawn-out blast], a teru'ah [staccato note] and again a teki'ah. When they reached the tenth step they sounded a teki'ah, a teru'ah and again a teki'ah. When they reached the Court [of the Women] they sounded a teki'ah, a teru'ah and again a teki'ah. They would sound their trumpets and proceed until they reached the gate which leads out to the east. When they reached the gate which leads out to the east, they turned their faces from east to west and said, “Our fathers who were in this place ‘their backs were toward the Temple of the Lord, and their faces toward the east, and they worshipped the sun toward the east’, but as for us, our eyes are turned to the Lord.” Rabbi Judah said: they used to repeat [the last words] and say “We are the Lord’s and our eyes are turned to the Lord.”" 5.5. They never have less than twenty-one blasts in the Temple, and never more than forty-eight. Every day there were twenty-one blasts in the Temple, three at the opening of the gates, nine at the morning tamid sacrifice, and nine at the evening tamid sacrifice. At the musafim (additional sacrifices) they would add another nine. And on the eve of Shabbat they would add another six, three as a sign to the people to stop working and three to mark a distinction between the holy and the profane. On the eve of Shabbat in the intermediate days of the [Sukkoth] festival, there were [therefore] forty-eight blasts: three at the opening of the gates, three at the upper gate, three at the lower gate, three at the water-drawing, three at the altar, nine at the daily morning sacrifice, nine at the daily evening sacrifice, nine at the additional sacrifices, three as a sign to the people to cease from work, and three to mark a distinction between the holy and the profane." |
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15. Mishnah, Tamid, 1.2, 7.4 (1st cent. CE - 3rd cent. CE)
| 1.2. Anyone who desired to remove the ashes from the altar used to rise early and bathe before the superintendent came. At what time did the superintendent come? He did not always come at the same time; sometimes he came just at cock-crow, sometimes a little before or a little after. The superintendent would come and knock and they would open for him, and he would say to them, let all who have bathed come and draw lots. So they drew lots, and whoever was successful." 7.4. The following are the psalms that were chanted in the Temple.On the first day they used to say, “The earth is the Lord's and the fullness thereof, the world and they that dwell therein” (Psalms. On the second day they used to say: “Great is the Lord and highly to be praised, in the city of our God. His holy mountain” (Psalms. On the third day they used to say: “God stands in the congregation of God, in the midst of the judges he judges” (Psalms. On the fourth day they used to say: “O Lord, God to whom vengeance belongs. God to whom vengeance belongs, shine forth” (Psalms. On the fifth day they used to say: “Sing aloud unto God our strength, shout unto the God of Jacob” (Psalms. On the sixth day they used to say: “The lord reigns, he is clothed in majesty, the Lord is clothed, He has girded himself with strength” (Psalms. On Shabbat they used to say: “A psalm, a song for the Sabbath day” (Psalms. A psalm, a song for the time to come, for the day that will be all Shabbat and rest for everlasting life. Congratulations! We have finished Tractate Tamid! It is a tradition at this point to thank God for helping us finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. Tamid may have been one of the more unusual tractates that we have ever learned. Instead of disputes between sages, heaps of logic and laws, we get an intricate description of the Temple service. Indeed, although the language is clearly rabbinic Hebrew, its descriptive style is more characteristic of the Bible than of rabbinic literature. It is likely that these descriptions, or at least parts thereof, come from Temple times. They were preserved because the rabbis fervently hoped that the Temple would be rebuilt during their own lifetimes. While we may or may not share in this wish, I think we can all appreciate the respect in which they held this ceremony. Despite the fact that it was performed each and every day, twice every day, they don’t seem to have lost their sense of wonder at the intimate connection that they received with God through the sacrificial process. I hope you have enjoyed Tamid. Tomorrow we begin Tractate Middot (the last tractate in Seder Kodashim!)." |
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16. Mishnah, Yoma, 1.3, 1.8 (1st cent. CE - 3rd cent. CE)
| 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." 1.8. Every day they would remove [the ashes from] the altar at the cock’s crow or close to that time, either before or after. But on Yom HaKippurim from midnight, and on the festivals at the [end of the] first watch; And the cock’s crow would not arrive before the Temple court was full of Israelites." |
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17. Mishnah, Shekalim, 5.2-5.4, 5.6, 6.1-6.3, 6.5-6.6 (1st cent. CE - 3rd cent. CE)
| 5.2. They did not have less than three treasurers. Or less than seven superintendents. Nor create positions of authority over the public in matters of money [with] less than two [officers], except [in the case] of the son of Ahiyah who was over the sickness of the bowels and Elazar who was over the veil, for these had been accepted by the majority of the public." 5.3. There were four seals in the Temple, and on them was inscribed [respectively]: ‘calf’, ‘ram’, ‘kid’, ‘sinner’. Ben Azzai says: there were five and on them was inscribed in Aramaic [respectively]” ‘calf’, ‘ram’, ‘kid’, ‘poor sinner’, and ‘rich sinner’. [The seal inscribed] ‘calf’ served for the libations of cattle, both large and small, male and female. [The seal inscribed] ‘kid’ served for the libations of flock animals, both large and small, male and female, with the exception of rams. [The one inscribed] ‘ram’ served for the libations of rams alone. [The one inscribed] ‘sinner’ served for the libations of the three animals [offered] by lepers." 5.4. If one required libations he would go to Yoha who was the officer over the seals, and give him money and receive from him a seal. Then he would go to Ahiyah who was the officer over the libations, and give him the seal, and receive from him the libations. And in the evening these two [officers] would come together, and Ahiyah would bring out the seals and receive money for their value. And if there was more [than their value] the surplus belonged to the sanctuary, but if there was less [than their value] Yoha would pay [the loss] out of his own pocket; for the Temple has the upper hand." 5.6. There were two chambers in the Temple, one the chamber of secret gifts and the other the chamber of the vessels. The chamber of secret gifts: sin-fearing persons used to put their gifts there in secret, and the poor who were descended of the virtuous were secretly supported from them. The chamber of the vessels: whoever offered a vessel as a gift would throw it in, and once in thirty days the treasurers opened it; and any vessel they found in it that was of use for the repair of the temple they left there, but the others were sold and their price went to the chamber of the repair of the temple." 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." 6.3. And where did they make the prostrations? Four [times] in the north, four [times] in the south, three [times] in the east, and twice in the west, in front of the thirteen gates. The southern gates close to the west [side were]: the Upper Gate, the Fuel Gate, the Gate of the Firstborn [Animals], and the Water Gate. Why was it called the Water Gate? Because through it was brought in the flask of water for the libation on Sukkot. Rabbi Eliezer ben Yaakov says: through it the waters trickle forth and in the time to come “they will come forth from under the threshold of the Temple” (Ezekiel 47:1). On the opposite side in the north close to the west were: Jechoniah’ Gate, the Gate of the offerings, the Gate of the Women, and the Gate of Song. And why was it called the Jechoniah’ Gate? Because through it Jechoniah went out into his captivity. In the east was the Nicanor’s Gate, and it had two small gates, one to the right and one to the left. There were also two gates in the west which had no name." 6.5. There were thirteen chests in the Temple and on them was inscribed [respectively]:“new shekels”;“New shekels” those for each year; “old shekels”;“Old shekels” whoever has not paid his shekel in the past year may pay it in the coming year; “bird-offerings”;“Bird-offerings” these are turtle-doves; “young pigeons for burnt-offerings”;“Young pigeons for burnt-offerings” these are young pigeons. “wood”; “frankincense”; “gold for the kapporet”; and on six, “freewill offerings”. Both [these two chests] are for burnt-offerings, the words of Rabbi Judah. But the sages say: “bird-offerings” one [half] is for sin-offerings and the other [half] for burnt-offerings, but “young pigeons for burnt-offerings” all goes to burnt-offerings." 6.6. One who says: “Behold, I am obligated to bring wood”, he may not bring less than two logs. [If he says: “Behold, I am obligated to bring] frankincense”, he may not bring less than a handful of it. [If he says: “Behold, I am obligated to bring] gold”, he may not bring less than a gold denar. “On six [was inscribed] “for freewill-offerings”: What was done with the freewill-offerings? They would buy with them burnt-offerings, the flesh [of which] was for the name [of God] and the hides for the priests. The following is the midrash which was expounded by Yehoyada the high priest: “It is a guilt-offering; it is a guilt offering, it goes to the Lord” (Leviticus 5:19). This is the general rule: anything which is brought because of a sin or because of guilt, they should purchase with it burnt offerings, the flesh [of which] was for the name [of God] and the hides for the priests. Thus the two verses are fulfilled: a guilt offering for the Lord and a guilt offering for the priests, and it says: “Money brought as a guilt offering or as a sin offering was not deposited in the House of the Lord; it went to the priests” (II Kings 12:17)." |
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18. Tosefta, Shekalim, 2.14 (1st cent. CE - 2nd cent. CE)
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19. Anon., Sifre Deuteronomy, 343 (2nd cent. CE - 4th cent. CE)
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20. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)
| 53b. אחספא ונשדיה בתהומא ומנח ליכא דקאמר ליה מידי אמר דוד כל דידע למימר ואינו אומר יחנק בגרונו נשא אחיתופל ק"ו בעצמו ומה לעשות שלום בין איש לאשתו אמרה תורה שמי שנכתב בקדושה ימחה על המים לעשות שלום לכל העולם כולו על אחת כמה וכמה אמר ליה שרי,כתב שם אחספא ושדי לתהומא ונחית תהומא שיתסר אלפי גרמידי כי חזי דנחית טובא אמר כמה דמידלי טפי מירטב עלמא אמר חמש עשרה מעלות ואסקיה חמיסר אלפי גרמידי ואוקמיה באלפי גרמידי אמר עולא ש"מ סומכא דארעא אלפי גרמידי והא חזינן דכרינן פורתא ונפקי מיא אמר רב משרשיא ההוא מסולמא דפרת:,ועמדו כהנים בשער העליון שיורד כו': בעי ר' ירמיה למעלה עשירית דנחית חמשה וקאי אעשרה או דלמא דנחית עשרה וקאי אחמשה תיקו,תנו רבנן ממשמע שנאמר (יחזקאל ח, טז) ופניהם קדמה איני יודע שאחוריהם אל היכל ה',אלא מה תלמוד לומר אחוריהם אל היכל ה' מלמד שהיו פורעין עצמן ומתריזין כלפי מטה:,אנו ליה וליה עינינו כו': איני והאמר רבי זירא כל האומר שמע שמע כאילו אמר מודים מודים אלא הכי אמרי המה משתחוים קדמה ואנו ליה (אנחנו מודים) ועינינו ליה מיחלות:, big strongמתני׳ /strong /big אין פוחתין מעשרים ואחת תקיעות במקדש ואין מוסיפין על ארבעים ושמנה בכל יום היו שם עשרים ואחת תקיעות במקדש שלש לפתיחת שערים ותשע לתמיד של שחר ותשע לתמיד של בין הערבים ובמוספין היו מוסיפין עוד תשע,ובערב שבת היו מוסיפין שש שלש להבטיל את העם ממלאכה ושלש להבדיל בין קדש לחול,ערב שבת שבתוך החג היו שם ארבעים ושמנה שלש לפתיחת שערים שלש לשער העליון ושלש לשער התחתון ושלש למילוי המים ושלש על גבי מזבח תשע לתמיד של שחר ותשע לתמיד של בין הערבים ותשע למוספין שלש להבטיל את העם מן המלאכה ושלש להבדיל בין קודש לחול:, big strongגמ׳ /strong /big מתניתין דלא כרבי יהודה דתניא ר"י אומר הפוחת לא יפחות משבע והמוסיף לא יוסיף על שש עשרה במאי קא מיפלגי ר"י סבר תקיעה תרועה תקיעה אחת היא ורבנן סברי תקיעה לחוד ותרועה לחוד,מ"ט דרבי יהודה אמר קרא (במדבר י, ה) ותקעתם תרועה וכתיב תרועה יתקעו הא כיצד תקיעה ותרועה אחת היא ורבנן ההוא לפשוטה לפניה ולאחריה הוא דאתא ור' יהודה לפניה ולאחריה מנליה נפקא ליה משנית,ורבנן מאי טעמייהו דכתיב (במדבר י, ז) ובהקהיל את הקהל תתקעו ולא תריעו ואי ס"ד תקיעה תרועה אחת היא אמר רחמנא פלגא דמצוה עביד ופלגא לא עביד ור' יהודה ההוא לסימנא בעלמא הוא דאתא,ורבנן סימנא הוא ורחמנא שויה מצוה כמאן אזלא הא דאמר רב כהנא אין בין תקיעה לתרועה ולא כלום כמאן כרבי יהודה אי רבי יהודה פשיטא | 53b. bon an earthenware shard?If it is permitted, bwe willwrite it and bthrow it into the depths, andthey bwill subside. There was no one who said anything to him. David said: Anyone who knowswhat bto say and does not sayanything bmay he be strangled in his throat.Then bAhithophel raised an ia fortioriargument on his ownand said: bAnd just asin order bto make peace between a man and his wifein the case of isota /i, when the husband suspects his wife of having committed adultery, bthe Torah said: My Name that was written in sanctity will be erased on the water to establish peace for the whole world in its entirety, all the more soit is permitted. bHe said toDavid: bIt is permitted. /b, bHe wrote thesacred bname on an earthenware shard and cast it into the depths, and thewaters in bthe depths subsided sixteen thousand cubits. When he saw that they subsided excessively, he said: The higherthe waters in the aquifers, bthe moisterand more fertile the soil of bthe world. He recited the fifteenSongs of the bAscents and elevated them fifteen thousand cubits, and established them ata depth of bone thousand cubits. Ulla said: Learn from here that the thickness of the earthabove the waters of the depths bis one thousand cubits.The Gemara asks: bBut don’t we see thatwhen bwe dig a little,significantly less than one thousand cubits, bwater emerges? Rav Mesharshiyya said: That is from the ascent of the EuphratesRiver, which flows at a higher altitude than do other rivers. The water flows up through underground passages to reach the river. That is why water emerges when one digs in the hills of Babylonia.,§ The mishna continues: bAnd two priests stoodwith two trumpets bat the Upper Gate that descendsfrom the Israelites’ courtyard to the Women’s Courtyard, and when those drawing the water reached the tenth stair they sounded the trumpets. bRabbi Yirmeya raised a dilemma:Does the phrase reached the btenth stairmean bthat he would descend fivestairs band stand on the tenthfrom the bottom? bOr perhapsit means bthat he would descend tenstairs band stand on the fifthfrom the bottom? The Gemara notes: The dilemma bshall standunresolved.,The mishna describes: When they reached the gate through which one exits to the east, they turned from facing east to facing west toward the Holy of Holies, and said: Our ancestors who were in this place during the First Temple period did not conduct themselves appropriately and stood “with their backs toward the Sanctuary of the Lord, and their faces toward the east; and they worshipped the sun toward the east” (Ezekiel 8:16), and we, our eyes are to God. bThe Sages taught: By inference, fromthe fact bthat it is stated: “And their faces toward the east,” don’t I know that “their backswere btoward the Sanctuary of the Lord”?The Sanctuary was to the west., bRather,to bwhatpurpose bdoes the verse state: “Their backs toward the Sanctuary of the Lord”?It is an allusion to the fact that in addition to turning their backs on the Sanctuary of the Lord, they performed an additional evil. bIt teaches that they would expose themselves and defecate downward,a euphemism for the direction of the Divine Presence.,The mishna continues: In the Second Temple period they would say: bWe are to God, and to God are our eyes.The Gemara asks: bIs that so?May one pray in that manner? bDidn’t Rabbi Zeira say: One whorepeats himself while reciting iShemaand bsays: Listen, listen, islike one bwho says: We give thanks, we give thanks,and he is silenced, as it appears that he is worshipping two authorities. How then did they recite God’s name twice, consecutively? bRather, this is what they said: They bow toward the east,while bwe give thanks to God, and our eyes turn in hope to God,so that they would not recite God’s name consecutively., strongMISHNA: /strong bOnesounds bno fewer than twenty-onetrumpet bblasts in the Temple, and onesounds bno more than forty-eight.The mishna elaborates: bEach day there were twenty-onetrumpet bblasts in the Temple: Threeblasts were sounded bfor the opening of the gatesin the morning, bnine for the daily morning offering, and nine for the daily afternoon offering,totaling twenty-one. bAndon a day when the additional offerings were sacrificed, e.g., the New Moon, bwith the additional offerings they would add nine additional blasts. /b, bAnd on Shabbat eve they would add sixblasts sounded adjacent to the onset of Shabbat: bThree to stop the people fromtheir blabor,as the blasts inform the people that Shabbat is approaching and they stop working, band threeat the onset of Shabbat bto demarcate between sacred and profane. /b,On bShabbat eve during the festivalof iSukkot /i, bthere were forty-eightblasts. How so? bThreein the morning bfor the opening of the gates; three for the upper gate; and three for the lower gate; and three for the filling of thevessel with bwater,as described in the sequence of the ritual of drawing the water for the water libation (48b); band threewhen pouring the water libation bupon the altar; nine for the daily morning offering; and nine for the daily afternoon offering; and nine for the additional offerings; three to stop the people from work; and threemore bto demarcate between sacred and profane,totaling forty-eight blasts., strongGEMARA: /strong The Gemara notes: bThe mishna is not in accordance withthe opinion of bRabbi Yehuda, as it is taughtin a ibaraitathat bRabbi Yehuda says: The one whoseeks to bminimizethe number of blasts bshall not minimizetheir number to bfewer than sevenblasts. bAnd one whoseeks to baddto the number of blasts bshall not addbeyond bsixteen.The Gemara asks: With regard to bwhat do they disagree?The Gemara explains that bRabbi Yehuda holds:A series of blasts consisting of itekia /i, iterua /i, itekiaiscounted as bone blast. And the Rabbis hold: A itekia /iis counted bseparately and a iterua /iis counted bseparately.They agree with regard to the sequence and the number of the blasts, and disagree only with regard to how the blasts are tallied.,The Gemara asks: bWhat is the rationalefor the opinion bof Rabbi Yehuda?It is as bthe verse states: “And you shall sound [ iutkatem /i] a iterua /i”(Numbers 10:5), band it is written: “A iteruathey will sound [ iyitke’u /i]”(Numbers 10:6). bHow is itthat the Torah uses a verb from the root of itekiato describe the sounding of a iterua /i? Apparently, ba itekiaand a iterua /itogether compose boneblast. bAndhow do bthe Rabbisinterpret these verses? bThis comesto teach that each iteruablast is accompanied by ba plainunembellished blast, a itekia /i, bpreceding it and following it.The Gemara asks: bAnd from where does Rabbi Yehuda derivethat each iteruamust be accompanied by a itekia bpreceding it and following it?The Gemara explains: bHe derives it fromthe verse when it says: “And you shall sound [ iutkatem /i] a iterua ba second time”(Numbers 10:6), indicating an additional itekia /i.,The Gemara asks: bAnd what is the rationalefor the opinion of bthe Rabbis?It is bas it is written: “And when congregating the people you shall sound a itekiaand shall not sound a iterua /i”(Numbers 10:7). bAnd if it enters your mindthat a itekia /iand a iteruaareconsidered boneblast, bwould the Merciful One say to perform half a mitzva and not to performthe other bhalfof the mitzva? Apparently, each is a separate mitzva. The Gemara asks: bAndhow does bRabbi Yehudainterpret the verse? The Gemara answers: bThatsingle itekiamentioned in the context of congregating the people bcame merely as a signalto the camps and was not for the purpose of fulfilling the mitzva, which, in Rabbi Yehuda’s opinion, always comes in groups of three., bAndhow do bthe Rabbiscounter that assertion? They say: Indeed, bit is a signalto assemble the people; however, bthe Merciful One rendered it a mitzva.Therefore, one can derive that a single itekiablast is a distinct mitzva. The Gemara asks: bIn accordance with whoseopinion bis this statement of Rav Kahana: There is nopause bbetween a itekiaand a iteruaat alland they are sounded in one continuous blast? bIn accordance with whoseopinion is it? It is bin accordance withthe opinion of bRabbi Yehuda.The Gemara asks: bIfRav Kahana’s statement is in accordance with the opinion of bRabbi Yehuda;that is bobvious.Why was it necessary for the Gemara to raise the matter at all? |
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21. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
| 18a. ומאי ארבע או חמש לרבנן דאמרי נכנס נוטל שש ויוצא נוטל שש ושכר הגפת דלתות לא משתים עשרה בעי מיפלג בציר חדא מפלגא חמש שקיל,לר' יהודה דאמר נכנס נוטל שבע שתים בשכר הגפת דלתות ויוצא נוטל חמש מעשר בעי מיפלג בציר חדא מפלגא ושקיל ארבע,רבא אמר כולה רבי היא וסבר לה כר' יהודה ואלא מאי ארבע הא חמש בעי למשקל,לא קשיא הא דאיכא משמר המתעכב הא דליכא משמר המתעכב,אי איכא משמר המתעכב משמנה בעי למפלג ושקיל ארבע אי ליכא משמר המתעכב מעשר בעי למפלג ושקיל חמש,אי הכי מאי רבי אומר לעולם חמש קשיא, big strongמתני׳ /strong /big מסרו לו זקנים מזקני בית דין וקורין לפניו בסדר היום ואומרים לו אישי כהן גדול קרא אתה בפיך שמא שכחת או שמא לא למדת ערב יום כפורים שחרית מעמידין אותו בשער מזרח ומעבירין לפניו פרים ואילים וכבשים כדי שיהא מכיר ורגיל בעבודה כל שבעת הימים לא היו מונעין ממנו מאכל ומשתה ערב יוה"כ עם חשיכה לא היו מניחין אותו לאכול הרבה מפני שהמאכל מביא את השינה, big strongגמ׳ /strong /big בשלמא שמא שכח לחיי אלא שמא לא למד מי מוקמינן כי האי גוונא,והתניא (ויקרא כא, י) והכהן הגדול מאחיו שיהא גדול מאחיו בכח בנוי בחכמה ובעושר אחרים אומרים מנין שאם אין לו שאחיו הכהנים מגדלין אותו ת"ל והכהן הגדול מאחיו גדלהו משל אחיו,אמר רב יוסף לא קשיא כאן במקדש ראשון כאן במקדש שני דאמר ר' אסי תרקבא דדינרי עיילא ליה מרתא בת בייתוס לינאי מלכא על דאוקמיה ליהושע בן גמלא בכהני רברבי,ערב יום הכפורים שחרית וכו' תנא אף השעירים ותנא דידן מאי טעמא לא תנא שעירים כיון דעל חטא קא אתו חלשא דעתיה,אי הכי פר נמי על חטא הוא דאתי פר כיון דעליו ועל אחיו הכהנים הוא דאתי באחיו הכהנים אי איכא איניש דאית ביה מילתא מידע ידע ליה ומהדר ליה בתשובה בכולהו ישראל לא ידע,אמר רבינא היינו דאמרי אינשי אי בר אחתיך דיילא הוי חזי בשוקא קמיה לא תחליף,כל שבעת הימים לא היו מונעין וכו' תניא רבי יהודה בן נקוסא אומר מאכילין אותו סלתות וביצים כדי למסמסו אמרו לו כל שכן שאתה מביאו לידי חימום,תניא סומכוס אמר משום ר' מאיר אין מאכילין אותו לא אב"י ואמרי לה לא אבב"י ויש אומרים אף לא יין לבן לא אב"י לא אתרוג ולא ביצים ולא יין ישן ואמרי לה לא אבב"י לא אתרוג ולא ביצים ולא בשר שמן ולא יין ישן ויש אומרים אף לא יין לבן מפני שהיין לבן מביא את האדם לידי טומאה,תנו רבנן זב תולין לו במאכל וכל מיני מאכל אלעזר בן פנחס אומר משום רבי יהודה בן בתירא אין מאכילין אותו לא חגב"י ולא גב"ם ולא כל דברים המביאין לידי טומאה לא חגב"י לא חלב ולא גבינה ולא ביצה ולא יין ולא גב"ם מי גריסין של פול ובשר שמן ומרייס,ולא כל דברים המביאין לידי טומאה לאתויי מאי לאתויי הא דת"ר חמשה דברים מביאים את האדם לידי טומאה ואלו הן השום | 18a. bAnd whatis the meaning of bfour or five;i.e., when does the High Priest take four loaves and when does he take five? According bto the Rabbis, who say:The priestly watch that is bincomingon Shabbat btakes sixof the loaves, bandthe boutgoingwatch btakes six, andthe incoming watch receives bnogreater portion as bpayment for closing the doors,it is bfrom twelveloaves that the High Priest bmust divideand take his share, but he receives bhalfof the loaves bless one,meaning that bhe takes five.According to the Rabbis, the High Priest receives less than half; however, since it is inappropriate to give him a piece of a loaf, less than half is five whole loaves.,According bto Rabbi Yehuda, who said:The priestly watch that is bincomingon Shabbat btakes sevenof the loaves, btwoof which bare payment for closing the doors;and the boutgoingwatch btakes fiveloaves, it is bfrom tenthat bhe must dividethe loaves. Those two of the twelve loaves are a separate payment and are not factored into the tally of those designated for distribution. bSubtract one from halfof that total, as subtracting less than one loaf would lead to a situation where the High Priest receives a piece of a loaf, which is inappropriate. bAndtherefore, the High Priest btakes four. /b, bRava saidthat the ibaraitashould be explained differently. The bentire ibaraita bisin accordance with the opinion of bRabbiYehuda HaNasi, band he holdsin accordance with the opinion of bRabbi Yehudathat only ten loaves are divided. bRather, whatthen is the meaning of the statement that the High Priest takes bfourloaves? According to Rabbi Yehuda HaNasi, bdoesn’t he need to take five? /b,The Gemara answers: This is bnot difficult. This ihalakhathat the High Priest takes four loaves is in a case bwhere there is a watch that is detained.When the start of a Festival occurs on a Sunday night and one of the priestly watches was forced to arrive before Shabbat to ensure that they would arrive in time for the Festival; or, alternatively, if the Festival ended on a Thursday and one of the priestly watches was detained until the conclusion of Shabbat and only then departed, that priestly watch takes two loaves. bThat ihalakhathat the High Priest takes five loaves is in a case bwhere there is not a watch that is detained,and the shewbread in divided only between the watch that concludes its service that Shabbat and the watch that begins its service that Shabbat., bIf there is a watch that is detained,that detained watch takes two loaves, and the outgoing watch takes two loaves as payment for closing the doors. Therefore, it is bfrom eightthat the High Priest bmust dividethe loaves, and he btakes four. If there is not a watch that is detained,it is bfrom tenthat bhe must dividethe loaves and the High Priest btakes five. /b,The Gemara asks: bIf so,that even the middle statement of the ibaraitais attributed to Rabbi Yehuda HaNasi and it is referring to a watch that is detained, bwhatis the meaning of the last clause in the ibaraita /i: bRabbiYehuda HaNasi bsays:The High Priest balwaystakes bfiveloaves? That statement indicates that Rabbi Yehuda HaNasi disagrees with the middle clause, while according to Rava’s interpretation Rabbi Yehuda HaNasi concedes that in certain circumstances the High Priest takes only four loaves. The Gemara concludes: Indeed, it is bdifficultto reconcile Rava’s interpretation with the language of the ibaraita /i., strongMISHNA: /strong The Sages bprovidedthe High Priest bwith Eldersselected bfrom the Elders of the court, and theywould bread before him the orderof the service bof the dayof Yom Kippur. bAnd theywould bsay to him: My Master, High Priest. Readthe order of the service bwith your own mouth,as bperhaps you forgotthis reading bor perhaps you did not learnto read. bOn Yom Kippur evein the bmorning,the Elders bstand him atthe beastern gateof the courtyard band pass before him bulls and rams and sheep so that he will be familiarwith the animals bandgrow baccustomed to the service,as these were the animals sacrificed on Yom Kippur. Throughout ball the seven daysthat the High Priest was in the iParhedrinchamber, bthey would not withhold from himany bfood or drinkthat he desired. However, bon Yom Kippur eve at nightfall, they would not allow him to eat a great deal because food induces sleepand they did not allow him to sleep, as will be explained., strongGEMARA: /strong The Gemara wonders about the depiction in the mishna of the Elders questioning the High Priest as to whether he forgot this reading or perhaps did not learn to read. bGranted, perhaps he forgot,that is bfine,as it is conceivable that he is not accustomed to reading the Torah and might have forgotten this portion. bHowever,is it conceivable that bperhapsthe High Priest bdid not learnto read? bDo we appointa High Priest bof that sortwho never learned the Bible?, bBut wasn’t it taughtin a ibaraitathat it is stated: b“And the priest who is greater than his brethren”(Leviticus 21:10); this teaches bthat hemust bbe greater than hispriestly bbrethren in strength, in beauty, in wisdom, and in wealth. iAḥerimsay:Wealth is not a prerequisite for selecting a High Priest, but bfrom whereis it derived bthat if he does not haveproperty of his own bthat his brethren the priests elevate himand render him wealthy from their own property? bThe verse states: “And the priest who is greater [ ihaggadol /i] than his brethren”; elevate him [ igaddelehu /i] fromthe property bof his brethren.In any event, there is a consensus that wisdom is a prerequisite for his selection., bRav Yosef said:This is bnot difficult. There,the ibaraitathat lists wisdom among the attributes of the High Priest is referring to bthe First Temple,where this ihalakhawas observed and the High Priests possessed those attributes listed. bHere,the mishna is referring to bthe Second Temple,where this ihalakhawas not observed, so a situation where the High Priest was not well-versed in the Bible was conceivable. bAs Rav Asi said:The wealthy bMarta, daughter of Baitos, brought a half- ise’aof dinars in to King Yannai forthe fact bthat he appointed Yehoshua ben Gamla as High Priest.This is an example of the appointment of High Priests by means of bribery and gifts. Since that was the practice, a totally ignorant High Priest could have been appointed.,§ It was taught in the mishna: bOn Yom Kippur evein the bmorning,the elders pass different animals before the High Priest. A itanna btaughtin the iTosefta /i: bEven goatswere brought before him. The Gemara asks: bAnd the itanna /iof bourmishna, bwhat is the reasonthat bhe did not teachthat bgoatswere among the animals that passed before the High Priest? The Gemara answers: bSincegoats bcomeas atonement bfor sins,passing them before the High Priest will evoke transgressions and he will bbecome distraught. /b,The Gemara asks: bIf so, a bullshould not be passed before him, bas it too comesto atone bfor sin.The Gemara answers that there is a difference in the case of ba bull, sinceit is to atone bfor hissins band forthe sins of bhis brethren the priests that it comes; among his brethren the priests, if there is a person who has asinful bmatter,the High Priest bwould knowabout it bandlead bhim back tothe path of righteousness bthrough repentance.Therefore, passing a bull before the High Priest will not render him distraught, as it will merely remind him of his responsibility toward his priestly brethren. On the other hand, bwith regard to the entire Jewish people, he does not knowof their sinful matters and is unable to facilitate their repentance. Passing goats before the High Priest will evoke their sins as well as his inability to correct the situation, leaving him distraught.,Apropos the High Priest being privy to the sinful behavior of his fellow priests, bRavina saidthat bthisexplains the folk saying bthat people say: Ifthe beloved bson of yourbeloved bsister becomes a policeman [ idayyala /i], seeto it that bin the marketplace you do not pass before him.Be wary of him because he knows your sins.,§ We learned in the mishna: Throughout ball the seven daysthat the High Priest was in the iParhedrinchamber, bthey would not withholdfrom him any food or drink that he desired. bIt was taughtin a ibaraita /i: bRabbi Yehuda ben Nekosa says:On Yom Kippur eve bthey feed him fine flour and eggs in order to loosen hisbowels, so that he will not need to relieve himself on Yom Kippur. bThey said toRabbi Yehuda ben Nekosa: In feeding him those foods, ball the more so that you bring him to a state of arousal.Feeding him those foods is antithetical to the efforts to prevent the High Priest from becoming impure, as they are liable to cause him to experience a seminal emission., bIt was taughtin a ibaraitathat bSumakhos said in the name of Rabbi Meir: One does not feed himfoods represented by the acrostic: iAlef /i, ibeit /i, iyod /i; and some saythat one does bnotfeed him foods represented by the acrostic: iAlef /i, ibeit /i, ibeit /i, iyod /i; and some say neitherdoes one feed him bwhite wine.The Gemara elaborates: bNot ialef /i, ibeit /i, iyod /imeans bneither ietrog /i, nor eggs [ ibeitzim /i], nor old wine [ iyayin /i]. And some say: Not ialef /i, ibeit /i, ibeit /i, iyod /imeans bneither ietrog /i, nor eggs [ ibeitzim /i], nor fatty meat [ ibasar /i], nor old wine [ iyayin /i]. And some say neitherdoes one feed him bwhite wine because white wine bringsa bman tothe bimpurityof a seminal emission.,Similarly, bthe Sages taught:If a man experienced an emission that could render him ba izav /i, one attributesthe emission not to his being a izavbut perhaps to a different cause, e.g., bto food, or to all kinds of food,i.e., he may have eaten too much food, which could have caused the emission. bElazar ben Pineḥas says in the name of Rabbi Yehuda ben Beteira:During the days that a izavis examining himself to determine whether or not he is impure, bone feeds him neitherfoods represented by the acrostic: iḤet /i, igimmel /i, ibeit /i, iyod /i, norfoods represented by the acrostic: iGimmel /i, ibeit /i, imem /i, nor anyfood bitems thatmight bbring him to impuritycaused by an emission. The Gemara explains: bNot iḥet /i, igimmel /i, ibeit /i, iyod /imeans bneither milk [ iḥalav /i], nor cheese [ igevina /i], nor egg [ ibeitza /i], nor wine [ iyayin /i]. And not igimmel /i, ibeit /i, imem /imeans bneither soup of pounded beans [ imei gerisin /i], nor fatty meat [ ibasar /i], norsmall bfishpickled bin brine [ imuryas /i]. /b,The Gemara asks about the phrase: bNor anyfood bitems thatmight bbring him to impurity; what does itcome bto include? Itcomes bto include that which the Sages taught: Fivefood bitems bringa bman toa state of bimpuritydue to emission. bAnd these are: Garlic, /b |
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