1. Hebrew Bible, Genesis, 12.1, 26.1, 28.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pesikta de-rav kahana , rebuke, punishment and consolation in narrative of rebuke Found in books: Stern (2004) 89| 12.1. "וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃", 12.1. "וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃", 26.1. "וַיְהִי רָעָב בָּאָרֶץ מִלְּבַד הָרָעָב הָרִאשׁוֹן אֲשֶׁר הָיָה בִּימֵי אַבְרָהָם וַיֵּלֶךְ יִצְחָק אֶל־אֲבִימֶּלֶךְ מֶלֶךְ־פְּלִשְׁתִּים גְּרָרָה׃", 26.1. "וַיֹּאמֶר אֲבִימֶלֶךְ מַה־זֹּאת עָשִׂיתָ לָּנוּ כִּמְעַט שָׁכַב אַחַד הָעָם אֶת־אִשְׁתֶּךָ וְהֵבֵאתָ עָלֵינוּ אָשָׁם׃", 28.7. "וַיִּשְׁמַע יַעֲקֹב אֶל־אָבִיו וְאֶל־אִמּוֹ וַיֵּלֶךְ פַּדֶּנָה אֲרָם׃", | 12.1. "Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee.", 26.1. "And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar.", 28.7. "and that Jacob hearkened to his father and his mother, and was gone to Paddan-aram;", |
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2. Hebrew Bible, Isaiah, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 1.30, 1.31, 10.30, 40.1, 49.14, 51.2, 51.12, 51.12-52.12, 54.1, 54.2, 54.3, 54.4, 54.5, 54.6, 54.7, 54.8, 54.9, 54.10, 54.11, 54.11-55.5, 60.1, 61.10 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Stern (2004) 89 | 10.30. "Cry thou with a shrill voice, O daughter of Gallim! Hearken, O Laish! O thou poor Anathoth!", |
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3. Hebrew Bible, Jeremiah, 1.1, 2.4, 2.20-2.26, 4.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Stern (2004) 20, 21, 22, 42, 89| 1.1. "רְאֵה הִפְקַדְתִּיךָ הַיּוֹם הַזֶּה עַל־הַגּוֹיִם וְעַל־הַמַּמְלָכוֹת לִנְתוֹשׁ וְלִנְתוֹץ וּלְהַאֲבִיד וְלַהֲרוֹס לִבְנוֹת וְלִנְטוֹעַ׃", 1.1. "דִּבְרֵי יִרְמְיָהוּ בֶּן־חִלְקִיָּהוּ מִן־הַכֹּהֲנִים אֲשֶׁר בַּעֲנָתוֹת בְּאֶרֶץ בִּנְיָמִן׃", 2.4. "שִׁמְעוּ דְבַר־יְהוָה בֵּית יַעֲקֹב וְכָל־מִשְׁפְּחוֹת בֵּית יִשְׂרָאֵל׃", 2.21. "וְאָנֹכִי נְטַעְתִּיךְ שֹׂרֵק כֻּלֹּה זֶרַע אֱמֶת וְאֵיךְ נֶהְפַּכְתְּ לִי סוּרֵי הַגֶּפֶן נָכְרִיָּה׃", 2.22. "כִּי אִם־תְּכַבְּסִי בַּנֶּתֶר וְתַרְבִּי־לָךְ בֹּרִית נִכְתָּם עֲוֺנֵךְ לְפָנַי נְאֻם אֲדֹנָי יְהוִה׃", 2.23. "אֵיךְ תֹּאמְרִי לֹא נִטְמֵאתִי אַחֲרֵי הַבְּעָלִים לֹא הָלַכְתִּי רְאִי דַרְכֵּךְ בַּגַּיְא דְּעִי מֶה עָשִׂית בִּכְרָה קַלָּה מְשָׂרֶכֶת דְּרָכֶיהָ׃", 2.24. "פֶּרֶה לִמֻּד מִדְבָּר בְּאַוַּת נפשו [נַפְשָׁהּ] שָׁאֲפָה רוּחַ תַּאֲנָתָהּ מִי יְשִׁיבֶנָּה כָּל־מְבַקְשֶׁיהָ לֹא יִיעָפוּ בְּחָדְשָׁהּ יִמְצָאוּנְהָ׃", 2.25. "מִנְעִי רַגְלֵךְ מִיָּחֵף וגורנך [וּגְרוֹנֵךְ] מִצִּמְאָה וַתֹּאמְרִי נוֹאָשׁ לוֹא כִּי־אָהַבְתִּי זָרִים וְאַחֲרֵיהֶם אֵלֵךְ׃", 2.26. "כְּבֹשֶׁת גַּנָּב כִּי יִמָּצֵא כֵּן הֹבִישׁוּ בֵּית יִשְׂרָאֵל הֵמָּה מַלְכֵיהֶם שָׂרֵיהֶם וְכֹהֲנֵיהֶם וּנְבִיאֵיהֶם׃", 4.7. "עָלָה אַרְיֵה מִסֻּבְּכוֹ וּמַשְׁחִית גּוֹיִם נָסַע יָצָא מִמְּקֹמוֹ לָשׂוּם אַרְצֵךְ לְשַׁמָּה עָרַיִךְ תִּצֶּינָה מֵאֵין יוֹשֵׁב׃", | 1.1. "THE WORDS of Jeremiah the son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin,", 2.4. "Hear ye the word of the LORD, O house of Jacob, and all the families of the house of Israel;", 2.20. "For of old time I have broken thy yoke, and burst thy bands, and thou saidst: ‘I will not transgress’; upon every high hill And under every leafy tree Thou didst recline, playing the harlot.", 2.21. "Yet I had planted thee a noble vine, Wholly a right seed; How then art thou turned into the degenerate plant of a strange vine unto Me?", 2.22. "For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before Me, saith the Lord GOD.", 2.23. "How canst thou say: ‘I am not defiled, I have not gone after the Baalim’? See thy way in the valley, know what thou hast done; thou art a swift young camel traversing her ways;", 2.24. "A wild ass used to the wilderness, that snuffeth up the wind in her desire; her lust, who can hinder it? All they that seek her will not weary themselves; in her month they shall find her.", 2.25. "Withhold thy foot from being unshod, and thy throat from thirst; but thou saidst: ‘There is no hope; No, for I have loved strangers, and after them will I go.’", 2.26. "As the thief is ashamed when he is found, so is the house of Israel ashamed; they, their kings, their princes, and their priests, and their prophets;", 4.7. "A lion is gone up from his thicket, and a destroyer of nations is set out, gone forth from his place; to make thy land desolate, that thy cities be laid waste, without inhabitant.", |
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4. Hebrew Bible, Lamentations, 1.1, 1.5, 1.8-1.9, 1.14, 1.18, 2.14, 3.42, 4.13, 5.7, 5.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Stern (2004) 22, 42| 1.1. "יָדוֹ פָּרַשׂ צָר עַל כָּל־מַחֲמַדֶּיהָ כִּי־רָאֲתָה גוֹיִם בָּאוּ מִקְדָּשָׁהּ אֲשֶׁר צִוִּיתָה לֹא־יָבֹאוּ בַקָּהָל לָךְ׃", 1.1. "אֵיכָה יָשְׁבָה בָדָד הָעִיר רַבָּתִי עָם הָיְתָה כְּאַלְמָנָה רַּבָּתִי בַגּוֹיִם שָׂרָתִי בַּמְּדִינוֹת הָיְתָה לָמַס׃" 1.5. "הָיוּ צָרֶיהָ לְרֹאשׁ אֹיְבֶיהָ שָׁלוּ כִּי־יְהוָה הוֹגָהּ עַל רֹב־פְּשָׁעֶיהָ עוֹלָלֶיהָ הָלְכוּ שְׁבִי לִפְנֵי־צָר׃", 1.8. "חֵטְא חָטְאָה יְרוּשָׁלִַם עַל־כֵּן לְנִידָה הָיָתָה כָּל־מְכַבְּדֶיהָ הִזִּילוּהָ כִּי־רָאוּ עֶרְוָתָהּ גַּם־הִיא נֶאֶנְחָה וַתָּשָׁב אָחוֹר׃", 1.9. "טֻמְאָתָהּ בְּשׁוּלֶיהָ לֹא זָכְרָה אַחֲרִיתָהּ וַתֵּרֶד פְּלָאִים אֵין מְנַחֵם לָהּ רְאֵה יְהוָה אֶת־עָנְיִי כִּי הִגְדִּיל אוֹיֵב׃", 1.14. "נִשְׂקַד עֹל פְּשָׁעַי בְּיָדוֹ יִשְׂתָּרְגוּ עָלוּ עַל־צַוָּארִי הִכְשִׁיל כֹּחִי נְתָנַנִי אֲדֹנָי בִּידֵי לֹא־אוּכַל קוּם׃", 1.18. "צַדִּיק הוּא יְהוָה כִּי פִיהוּ מָרִיתִי שִׁמְעוּ־נָא כָל־עמים [הָעַמִּים] וּרְאוּ מַכְאֹבִי בְּתוּלֹתַי וּבַחוּרַי הָלְכוּ בַשֶּׁבִי׃", 2.14. "נְבִיאַיִךְ חָזוּ לָךְ שָׁוְא וְתָפֵל וְלֹא־גִלּוּ עַל־עֲוֺנֵךְ לְהָשִׁיב שביתך [שְׁבוּתֵךְ] וַיֶּחֱזוּ לָךְ מַשְׂאוֹת שָׁוְא וּמַדּוּחִים׃", 3.42. "נַחְנוּ פָשַׁעְנוּ וּמָרִינוּ אַתָּה לֹא סָלָחְתָּ׃", 4.13. "מֵחַטֹּאת נְבִיאֶיהָ עֲוֺנוֹת כֹּהֲנֶיהָ הַשֹּׁפְכִים בְּקִרְבָּהּ דַּם צַדִּיקִים׃", 5.7. "אֲבֹתֵינוּ חָטְאוּ אינם [וְאֵינָם] אנחנו [וַאֲנַחְנוּ] עֲוֺנֹתֵיהֶם סָבָלְנוּ׃", 5.16. "נָפְלָה עֲטֶרֶת רֹאשֵׁנוּ אוֹי־נָא לָנוּ כִּי חָטָאנוּ׃", | 1.1. "O how has the city that was once so populous remained lonely! She has become like a widow! She that was great among the nations, a princess among the provinces, has become tributary." 1.5. "Her adversaries have become the head, her enemies are at ease; for the Lord has afflicted her because of the multitude of her sins; her young children went into captivity before the enemy. (PAUSE FOR REFLECTIONS)", 1.8. "Jerusalem sinned grievously, therefore she became a wanderer; all who honored her despised her, for they have seen her shame; moreover, she herself sighed and turned away.", 1.9. "Her uncleanliness is in her skirts, she was not mindful of her end, and she fell astonishingly with none to comfort her. 'Behold, O Lord, my affliction, for the enemy has magnified himself.' \t", 1.14. "The yoke of my transgressions was marked in His hand, they have become interwoven; they have come upon my neck and caused my strength to fail; the Lord delivered me into the hands of those I could not withstand.", 1.18. "The Lord is righteous, for I have rebelled against His word; hear, I pray, all you peoples, and behold my pain; my maidens and my youths have gone into captivity.", 2.14. "Thy prophets have seen visions for thee of vanity and delusion; And they have not uncovered thine iniquity, To bring back thy captivity; But have prophesied for thee burdens of vanity and seduction.", 3.42. "We have transgressed and have rebelled; Thou hast not pardoned.", 4.13. "It is because of the sins of her prophets, And the iniquities of her priests, That have shed the blood of the just In the midst of her.", 5.7. "Our fathers have sinned, and are not; And we have borne their iniquities.", 5.16. "The crown is fallen from our head; Woe unto us! for we have sinned.", |
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5. Mishnah, Berachot, 2.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •pesikta de-rav kahana, on haftarot of rebuke •pesikta de-rav kahana, rebuke, haftarot of Found in books: Stern (2004) 25| 2.2. "אֵלּוּ הֵן בֵּין הַפְּרָקִים, בֵּין בְּרָכָה רִאשׁוֹנָה לִשְׁנִיָּה, בֵּין שְׁנִיָּה לִשְׁמַע, וּבֵין שְׁמַע לִוְהָיָה אִם שָׁמֹעַ, בֵּין וְהָיָה אִם שָׁמֹעַ לְוַיֹּאמֶר, בֵּין וַיֹּאמֶר לֶאֱמֶת וְיַצִּיב. רַבִּי יְהוּדָה אוֹמֵר, בֵּין וַיֹּאמֶר לֶאֱמֶת וְיַצִּיב לֹא יַפְסִיק. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, לָמָּה קָדְמָה שְׁמַע לִוְהָיָה אִם שָׁמֹעַ, אֶלָּא כְדֵי שֶׁיְּקַבֵּל עָלָיו עֹל מַלְכוּת שָׁמַיִם תְּחִלָּה, וְאַחַר כָּךְ יְקַבֵּל עָלָיו עֹל מִצְוֹת. וְהָיָה אִם שָׁמֹעַ לְוַיֹּאמֶר, שֶׁוְהָיָה אִם שָׁמֹעַ נוֹהֵג בַּיּוֹם וּבַלַּיְלָה, וַיֹּאמֶר אֵינוֹ נוֹהֵג אֶלָּא בַּיּוֹם: \n", | 2.2. "These are the breaks between the sections: between the first blessing and the second, between the second and “Shema,” between “Shema” and “And it shall come to pass if you listen” between “And it shall come to pass if you listen” and “And the Lord said” and between “And the Lord said” and “Emet veYatziv” (true and firm). Rabbi Judah says: between “And the Lord said” and “Emet veYatziv” one should not interrupt. Rabbi Joshua ben Korhah said: Why was the section of “Shema” placed before that of “And it shall come to pass if you listen”? So that one should first accept upon himself the yoke of the Kingdom of Heaven and then take upon himself the yoke of the commandments. Why does the section of “And it shall come to pass if you listen” come before that of “And the Lord said”? Because “And it shall come to pass if you listen” is customary during both day and night, whereas [the section] “And the Lord said” is customary only during the day.", |
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6. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Stern (2004) 26| 29b. ועל הכלאים,בשלמא על הכלאים דזמן זריעה היא אלא על השקלים מנלן,אמר ר' טבי אמר רבי יאשיה דאמר קרא (במדבר כח, יד) זאת עולת חודש בחדשו אמרה תורה חדש והבא קרבן מתרומה חדשה,וכיון דבניסן בעי אקרובי מתרומה חדשה קדמינן וקרינן באחד באדר כי היכי דליתו שקלים למקדש,כמאן דלא כרבן שמעון בן גמליאל דאי רבן שמעון בן גמליאל האמר שתי שבתות דתניא שואלין בהלכות הפסח קודם לפסח שלשים יום רבן שמעון בן גמליאל אומר שתי שבתות,אפילו תימא רבן שמעון בן גמליאל כיון דאמר מר בחמשה עשר בו שולחנות יושבין במדינה ובכ"ה יושבין במקדש משום שולחנות קדמינן וקרינן,מאי פרשת שקלים רב אמר (במדבר כח, ב) צו את בני ישראל ואמרת אליהם את קרבני לחמי ושמואל אמר (שמות ל, יב) כי תשא,בשלמא למאן דאמר כי תשא היינו דקרי לה פרשת שקלים דכתיב בה שקלים אלא למאן דאמר את קרבני לחמי הכא מידי שקלים כתיבי התם אין טעמא מאי כדר' טבי,בשלמא למ"ד צו את בני ישראל משום דכתיבי קרבנות התם כדר' טבי אלא למ"ד כי תשא קרבנות מי כתיבי שקלים לאדנים כתיבי,כדתני רב יוסף שלש תרומות הן של מזבח למזבח ושל אדנים לאדנים ושל בדק הבית לבדק הבית,בשלמא למאן דאמר כי תשא היינו דשני האי ראש חדש משאר ראשי חדשים,אלא למ"ד צו את קרבני מאי שני שני דאילו ראשי חדשים קרו שיתא בעניינא דיומא וחד בדראש חודש ואילו האידנא כולהו בדראש חודש,הניחא למאן דאמר לסדר פרשיות הוא חוזר,אלא למאן דאמר לסדר הפטרות הוא חוזר ופרשתא דיומא קרינן מאי שני,שני דאילו ראשי חדשים קרו שיתא בעניינא דיומא וחד קרי בדראש חודש ואילו האידנא קרו תלתא בעניינא דיומא וארבעה קרו בדראש חודש,מיתיבי ר"ח אדר שחל להיות בשבת קורין בפרשת שקלים ומפטירין ביהוידע הכהן בשלמא למ"ד כי תשא היינו דמפטירין ביהוידע הכהן דדמי ליה דכתיב (מלכים ב יב, ה) כסף נפשות ערכו,אלא למ"ד את קרבני לחמי מי דמי דמי כדר' טבי,מיתיבי חל להיות בפרשה הסמוכה לה בין מלפניה ובין מלאחריה קורין אותה וכופלין אותה,בשלמא למ"ד כי תשא היינו דמתרמי בההוא זימנא,אלא למ"ד צו את קרבני מי מתרמי בההוא זימנא אין לבני מערבא דמסקי לדאורייתא בתלת שנין,תניא כוותיה דשמואל ר"ח אדר שחל להיות בשבת קורין כי תשא ומפטירין ביהוידע הכהן,א"ר יצחק נפחא ר"ח אדר שחל להיות בשבת מוציאין שלש תורות וקורין בהן אחד בעניינו של יום ואחד בשל ר"ח ואחד בכי תשא וא"ר יצחק נפחא ר"ח טבת שחל להיות בשבת מביאין שלש תורות וקורין בהן אחד בעניינו של יום ואחד בדראש חודש ואחד בחנוכה,וצריכא דאי איתמר בהא בהא קאמר ר' יצחק אבל בהך כרב ס"ל דאמר פרשת שקלים את קרבני לחמי ובשתי תורות סגי קמ"ל,ולימא הא ולא בעיא הך חדא מכלל חבירתה איתמר,איתמר ר"ח טבת שחל להיות בחול א"ר יצחק קרו תלתא בר"ח וחד בחנוכה ורב דימי דמן חיפא אמר קרו תלתא בחנוכה וחד בר"ח,אמר ר' מני כוותיה דרבי יצחק נפחא מסתברא דתדיר ושאינו תדיר תדיר קודם,א"ר אבין כוותיה דרב דימי מסתברא מי גרם לרביעי שיבא ר"ח הלכך רביעי בר"ח בעי מיקרי,מאי הוי עלה רב יוסף אמר אין משגיחין בראש חודש ורבה אמר אין משגיחין בחנוכה והלכתא אין משגיחין בחנוכה ור"ח עיקר,איתמר חל להיות בואתה תצוה אמר רבי יצחק נפחא קרו שיתא מואתה תצוה עד כי תשא וחד מכי תשא עד ועשית אמר אביי | 29b. b And /b a public announcement is made b concerning /b the need to uproot any instances of b diverse kinds /b that have grown in the fields.,The Gemara asks: b Granted, /b an announcement is made b concerning /b the need to uproot b diverse kinds, as /b the beginning of the month of Adar b is a time of sowing. /b Instances of diverse kinds are already noticeable, and therefore it is a fitting time to deal with the matter. b But /b with regard to the announcement b concerning the /b half- b shekels, from where do we /b derive that it should be made at this point in the year?, b Rabbi Tavi said /b that b Rabbi Yoshiyya said: /b It is b as the verse states: “This is the burnt-offering of each New Moon in its renewal /b throughout the months of the year” (Numbers 28:14). b The Torah says: /b There is a month in which you must begin to b renew and bring the /b daily and additional b offering from /b animals purchased with b the new collections /b of half-shekels collected that year. Each year a collection is made with which to fice the purchase of communal offerings for the following year. offerings during that year may be purchased only from collections made for that year.,Elsewhere it is derived through a verbal analogy that the yearly cycle begins with the month of Nisan. b And since /b starting from and b during /b the month of b Nisan /b the offerings b must be brought from the new collections /b of half-shekels, it is necessary to make the collection in the preceding month, i.e., in Adar. Therefore, b they advance /b the reading of i Shekalim /i , b and they read /b it b on the first of Adar, in order that /b the people b will /b be reminded to b bring the /b half- b shekels to the Temple /b in good time.,The Gemara asks: b In accordance with whose /b opinion is the mishna taught? It is b not in accordance with /b the opinion of b Rabban Shimon ben Gamliel, for if /b someone would suggest that it is in accordance with the opinion of b Rabban Shimon ben Gamliel, /b one could counter: b Didn’t he say /b that b two weeks /b is a sufficient period of preparation? b As it is taught /b in a i baraita /i : b We /b begin to b inquire into the i halakhot /i of Passover thirty days before Passover. Rabban Shimon ben Gamliel says: /b We begin to inquire only b two weeks /b before Passover. As such, it should be sufficient to announce the collection of half-shekels from two weeks before Nisan, and there should be no need to advance the announcement to the beginning of Adar, as stated in the mishna., b Even /b if b you say /b that the mishna is in accordance with the opinion of b Rabban Shimon ben Gamliel, /b it is possible that even he agrees that the announcement concerning the collection of the half-shekels should be made on the first of Adar, b since the Master said: On the fifteenth /b of Adar money-changing b tables /b for collecting the half-shekels b are set up throughout the country, and on the twenty-fifth /b of Adar b they are set up in the Temple. Because of /b the possibility to donate the half-shekels at b the tables /b already from the fifteenth, b they advance /b the reading of i Shekalim /i to inform people of that possibility b and read it /b two weeks earlier, on the first of Adar.,§ The Gemara clarifies which passage is read: b What is /b this b portion of i Shekalim /i ? Rav said: /b It is the portion of b “Command the children of Israel, and say to them: My offering, the provision /b of My offerings made by fire” (Numbers 28), which details the daily and additional offerings. b And Shmuel said: /b It is the portion of b “When you take the count” /b (Exodus 30:11–16)., b Granted, according to the one who said /b that it is the portion of b “When you take the count,” this is /b the reason b that it is called the portion of i Shekalim /i , for /b the obligation to give half- b shekels is written in /b that portion. b However, according to one who said /b that it is the portion of b “My offering, the provision /b of My offerings,” why should that portion be read? b Is there anything written /b about the half- b shekels here? /b The Gemara answers: b Yes. What is the reason /b that they are collected in Adar? b As per /b the explanation b of Rabbi Tavi, /b the half-shekels are collected to be used for the coming year’s daily and additional offerings. Therefore, reading the portion concerning those offerings will serve well as a reminder for people to donate., b Granted, according to the one who said /b that it is the portion of b “Command the children of Israel: /b My offering, the provision of My offerings,” it is logical to read that portion, b because the offerings /b that will be purchased with the half-shekels b are written there, as per /b the explanation b of Rabbi Tavi. However, according to one who said /b that it is the portion of b “When you take the count,” /b why should that portion be read? b Is /b anything about b the offerings written /b in that portion? The collection of half- b shekels for /b use in the construction of b the sockets /b of the Tabernacle b are /b the only thing b written /b in that portion. What does that have to do with the collection of half-shekels for the purchase of offerings that is held in the month of Adar?,The Gemara answers: The selection of that portion is b in accordance with /b the explanation of the portion b that Rav Yosef taught: /b The three instances of the word: Contribution, in that portion teach that b there were three contributions /b of half-shekels: The contribution b of the altar /b is b for /b the purchase of communal offerings to be sacrificed on b the altar; and /b the contribution b of the sockets /b is b for /b constructing b the sockets; and /b the contribution b of the Temple maintece /b is b for the Temple maintece. /b Therefore, according to Rav Yosef, it is understandable why the portion of “When you take the count” is read. It deals explicitly with the collection of half-shekels.,The Gemara asks further: b Granted, according to the one who said /b that it is the portion of b “When you take the count,” this is what is different /b about b this New Moon /b of Adar b and other New Moons /b when they occur on Shabbat. On the New Moon of Adar, “When you take the count” is read because it describes the collection of half-shekels. On other New Moons, when they occur on Shabbat, the portion of “Command the children of Israel” is read because it mentions the additional offerings brought on Shabbat and the New Moon., b However, according to the one who said /b that b “Command /b the children of Israel, and say to them: b My offering,” what is different /b about the portion read on the New Moon of Adar and the portion read on other New Moons when they occur on Shabbat, for the same portion is read in all cases? The Gemara answers: They are b different: For /b on other b New Moons, /b when they occur on Shabbat, b six /b people b read from /b the regular weekly portion b of the matter of the day and one /b reads b from /b the portion for b the New Moon, whereas now, /b on the New Moon of Adar, if it occurs on Shabbat, b all /b seven read from the portion of b the New Moon. /b ,The Gemara asks: This answer b works out well according to the one who said that /b when the mishna states that on the fifth Shabbat, we resume the regular order of readings. The intention is that b one resumes the /b regular weekly b order /b of Torah b portions. /b This implies that on the previous four i Shabbatot /i , the regular portion was not read at all. Rather, only the special portions delineated in the mishna were read. Therefore, it makes sense to say that all seven people read from the special portion., b However, according to the one who says /b that the mishna’s intention is that b one resumes the /b regular b order of concluding /b readings from the Prophets [ b i haftarot /i /b ], b and /b on the previous i Shabbatot /i b one also reads from /b the regular portion b of the matter of the day, then /b the original question stands: b What is different /b about the portion read on the New Moon of Adar and the portion read on other New Moons when they occur on Shabbat?,The Gemara answers: They are b different: For whereas /b on other b New Moons, /b when they occur on Shabbat, b six /b people b read from /b the regular weekly portion b of the matter of the day and one /b reads b from /b the portion for b the New Moon, now, /b on the New Moon of Adar, if it occurs on Shabbat, b three /b people read from the regular weekly portion b of the matter of the day and four read from /b the portion for b the New Moon. /b ,The Gemara b raises an objection /b from the i Tosefta /i ( i Megilla /i 3:1): When b the New Moon of Adar occurs on Shabbat, they read the /b Torah b portion of i Shekalim /i , and they read as the i haftara /i /b the story involving b Jehoiada the priest /b (II Kings 12:1–17). b Granted, according to the one who said /b that i Shekalim /i is the portion of b “When you take the count,” this is /b the reason b that they read as the i haftara /i /b the story involving b Jehoiada the priest: Because it is comparable /b in content b to /b the Torah reading, b as it is written /b in the story of Jehoiada: b “The money of his assessment of persons” /b (II Kings 12:5), which is referring to his collection of the half-shekels, and the i haftara /i should always contain a theme similar to the Torah reading., b However, according to the one who said /b that b “My offering, the provision /b of My offerings” is read as the portion of i Shekalim /i , b is /b the i haftara /i b comparable /b to that portion? b It is comparable, as per /b the explanation of b Rabbi Tavi: /b It is appropriate to read the portion about offerings because the collection of half-shekels is for that purpose.,The Gemara b raises an objection /b from a i baraita /i : If the New Moon of Adar b occurs on /b the Shabbat on which b the portion /b to be read for the regular weekly reading b is adjacent to /b the portion read as i Shekalim /i , b whether /b on the Shabbat b preceding /b the Shabbat on which i Shekalim /i will be read as part of the weekly reading b or following it, /b then b they read and repeat /b i Shekalim /i on both i Shabbatot /i , one time as the special portion i Shekalim /i and the other as part of the regular order., b Granted, according to the one who said /b that the portion of b “When you take the count” /b is read as i Shekalim /i , b this is /b how it is possible: b That /b portion b could occur at that time /b in the yearlong cycle of the order of readings. In the regular order of reading, “When you take the count” is often read during the beginning of Adar., b However, according to the one who said /b that the portion of b “Command /b the children of Israel, and say to them, b My offering” /b is read as i Shekalim /i , b does /b that portion b ever occur at that time /b of the year? That portion usually occurs much later in the year, in the summer. The Gemara answers: b Yes, /b it sometimes occurs that this portion is read during the beginning of Adar, b for the people of the West, /b i.e., Eretz Yisrael, b who complete /b the cycle of reading b the Torah /b not in one year but b in three years. /b , b It is taught /b in a i baraita /i b in accordance with /b the opinion of b Shmuel: When the New Moon of Adar occurs on Shabbat, they read /b the portion of b “When you take the count,” and they read as the i haftara /i /b the story involving b Jehoiada the priest. /b ,§ b Rabbi Yitzḥak Nappaḥa said: /b When b the New Moon of Adar occurs on Shabbat, /b the congregation b takes out three Torah scrolls /b from the ark b and reads from them. /b From the first b one, /b they read the portion of the regular weekly reading b of the matter of the day; and /b from the second b one /b they read the portion b for the New Moon; and /b from the third b one /b they read i Shekalim /i , which begins with b “When you take the count.” And Rabbi Yitzḥak Nappaḥa /b further b said: /b When b the New Moon of Tevet, /b which always falls during Hanukkah, b occurs on Shabbat, they bring three Torah scrolls and read from them. /b From the first b one, /b they read b the /b portion of the regular cycle of reading b of the matter of the day; and /b from the second b one, /b they read the portion b for the New Moon; and /b from the third b one, /b they read the portion b for Hanukkah. /b ,The Gemara comments: b And /b it is b necessary /b for Rabbi Yitzḥak Nappaḥa to state the i halakha /i in both cases, b as, if it had been stated /b only b with regard to /b the New Moon of Tevet, one could have mistakenly thought that only b with regard to that /b case b does Rabbi Yitzḥak /b Nappaḥa b state /b that three Torah scrolls are used. b But with regard to /b the New Moon of Adar, one might think that b he holds in accordance with /b the opinion of b Rav, who said /b that b the portion of i Shekalim /i is /b the portion of b “My offering, the provision /b of My offerings,” b and two Torah /b scrolls will therefore b suffice, /b since the same portion is used both for the portion for the New Moon and for the portion of i Shekalim /i . Therefore, he b teaches us /b that three Torah scrolls are used even on the New Moon of Adar.,The Gemara asks: b But, /b based on that logic, b let /b Rabbi Yitzḥak just b say /b the i halakha /i b with respect to this /b case of the New Moon of Adar, b and there would be no need /b to state b that /b case of the New Moon of Tevet. The Gemara answers: Indeed, b one was stated from the other by inference, /b i.e., Rabbi Yitzḥak Nappaḥa stated the i halakha /i explicitly only with regard to the New Moon of Adar, and it was inferred that the same is true of the New Moon of Tevet.,§ An amoraic dispute b was stated: /b When b the New Moon of Tevet occurs on a weekday, /b what Torah portion is read? b Rabbi Yitzḥak /b Nappaḥa b said: Three /b people b read /b from the portion b for the New Moon, and one /b reads from the portion b for Hanukkah. And Rav Dimi of Haifa said: Three read /b from the portion b for Hanukkah, and one /b reads from the portion b for the New Moon. /b , b Rabbi Mani said: It stands to reason /b to rule b in accordance with /b the opinion of b Rabbi Yitzḥak Nappaḥa, for /b it is already an established principle that when b a frequent /b practice b and an infrequent /b practice conflict, the b frequent /b practice b takes precedence /b over the infrequent practice. Since the portion for the New Moon is read more frequently than the portion for Hanukkah, it should be given greater prominence., b Rabbi Avin said: It stands to reason /b to rule b in accordance with /b the opinion of b Rav Dimi, /b for the following reason: b What caused the fourth /b person b to come /b and read from the Torah? b The New Moon, /b as on the other days of Hanukkah only three people read from the Torah. b Therefore, /b it is only logical that b the fourth person should read /b from the portion b for the New Moon. /b ,The Gemara asks: b What /b halakhic conclusion b was /b reached b about /b this matter? b Rav Yosef said: We do not concern ourselves /b with making the portion for b the New Moon /b the primary reading. Rather, three people read from the portion for Hanukkah, and only the fourth reads the portion for the New Moon. b And Rabba said: We do not concern ourselves with /b making the portion for b Hanukkah /b the primary reading. Rather, three people read from the portion for the New Moon, and only the fourth reads the portion for Hanukkah. The Gemara concludes: b And the i halakha /i /b is that b we do not concern ourselves with /b making the portion for b Hanukkah /b the primary reading, b and /b therefore the portion for b the New Moon is primary. /b ,§ An amoraic dispute b was stated: /b If the Shabbat on which the portion of i Shekalim /i is to be read b occurs on /b the Shabbat in which the regular weekly portion is b “And you shall command” /b (Exodus 27:20–30:10), what should be done? b Rabbi Yitzḥak Nappaḥa said: Six /b people b read from /b the portion b “And you shall command,” until /b but not including the weekly portion of b “When you take the count” /b (Exodus 27:20–30:10), b and one /b person reads the portion of i Shekalim /i b from “When you take the count,” until /b but not including the verse: b “And you shall make /b a copper laver” (Exodus 30:11–16). b Abaye said: /b |
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7. Anon., Pesiqta De Rav Kahana, 13.1-13.2, 13.4-13.15 Tagged with subjects: •nan Found in books: Stern (2004) 88, 89 | 13.15. "“To whom the word of the Lord came… until the end of eleven years of Zedekiah son of Josiah, king of Judah, until the exile of Jerusalem in the fifth month.” (Jeremiah 1:2-3) R’ Avon said: the lion (ari) came up during the constellation of the lion and destroyed Ariel. ‘The lion came up’ refers to Nebuchadnezzar the wicked, as it is written “A lion has come up from his thicket…” (Jeremiah 4:7) ‘In the constellation of the lion’, “…until the exile of Jerusalem in the fifth month.” (Jeremiah 1:3) ‘And destroyed Ariel’, “Woe, Ariel, Ariel, the city wherein David encamped!” (Isaiah 29:1) This happened in order that the lion would come in the constellation of the lion and rebuild Ariel. ‘The lion would come’ refers to the Holy One, as it is written “A lion has roared; who will not fear?” (Amos 3:8) ‘In the constellation of the lion’, “…and I will turn their mourning into joy…” (Jeremiah 31:12) ‘And rebuild Ariel’, “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2)\n", |
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