1. Septuagint, Tobit, 13.2 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •tamid service, prayers in Found in books: Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 16 | 13.2. For he afflicts, and he shows mercy;he leads down to Hades, and brings up again,and there is no one who can escape his hand. |
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2. Hebrew Bible, Numbers, 6.24-6.26, 15.37-15.41, 24.6-24.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tamid service, prayers in Found in books: Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 16| 6.24. "יְבָרֶכְךָ יְהוָה וְיִשְׁמְרֶךָ׃", 6.25. "יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃", 6.26. "יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃", 15.37. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 15.38. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל־כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל־צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת׃", 15.39. "וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כָּל־מִצְוֺת יְהוָה וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתֻרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם׃", 15.41. "אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיוֹת לָכֶם לֵאלֹהִים אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 24.6. "כִּנְחָלִים נִטָּיוּ כְּגַנֹּת עֲלֵי נָהָר כַּאֲהָלִים נָטַע יְהוָה כַּאֲרָזִים עֲלֵי־מָיִם׃", 24.7. "יִזַּל־מַיִם מִדָּלְיָו וְזַרְעוֹ בְּמַיִם רַבִּים וְיָרֹם מֵאֲגַג מַלְכּוֹ וְתִנַּשֵּׂא מַלְכֻתוֹ׃", 24.8. "אֵל מוֹצִיאוֹ מִמִּצְרַיִם כְּתוֹעֲפֹת רְאֵם לוֹ יֹאכַל גּוֹיִם צָרָיו וְעַצְמֹתֵיהֶם יְגָרֵם וְחִצָּיו יִמְחָץ׃", | 6.24. "The LORD bless thee, and keep thee;", 6.25. "The LORD make His face to shine upon thee, and be gracious unto thee;", 6.26. "The LORD lift up His countece upon thee, and give thee peace.", 15.37. "And the LORD spoke unto Moses, saying:", 15.38. "’Speak unto the children of Israel, and bid them that they make them throughout their generations fringes in the corners of their garments, and that they put with the fringe of each corner a thread of blue.", 15.39. "And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray;", 15.40. "that ye may remember and do all My commandments, and be holy unto your God.", 15.41. "I am the LORD your God, who brought you out of the land of Egypt, to be your God: I am the LORD your God.’", 24.6. "As valleys stretched out, As gardens by the river-side; As aloes planted of the LORD, As cedars beside the waters;", 24.7. "Water shall flow from his branches, And his seed shall be in many waters; And his king shall be higher than Agag, And his kingdom shall be exalted.", 24.8. "God who brought him forth out of Egypt Is for him like the lofty horns of the wild-ox; He shall eat up the nations that are his adversaries, And shall break their bones in pieces, And pierce them through with his arrows.", |
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3. Hebrew Bible, Leviticus, 7.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tamid service, prayers in Found in books: Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 16| 7.8. "וְהַכֹּהֵן הַמַּקְרִיב אֶת־עֹלַת אִישׁ עוֹר הָעֹלָה אֲשֶׁר הִקְרִיב לַכֹּהֵן לוֹ יִהְיֶה׃", | 7.8. "And the priest that offereth any man’s burnt-offering, even the priest shall have to himself the skin of the burnt-offering which he hath offered.", |
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| 4. Hebrew Bible, Genesis, 22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tamid service, prayers in Found in books: Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 22 |
5. Hebrew Bible, Deuteronomy, 6.4-6.9, 11.13-11.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tamid service, prayers in Found in books: Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 16| 6.4. "שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃", 6.5. "וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃", 6.6. "וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃", 6.7. "וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃", 6.8. "וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃", 6.9. "וּכְתַבְתָּם עַל־מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃", 11.13. "וְהָיָה אִם־שָׁמֹעַ תִּשְׁמְעוּ אֶל־מִצְוֺתַי אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לְאַהֲבָה אֶת־יְהוָה אֱלֹהֵיכֶם וּלְעָבְדוֹ בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃", 11.14. "וְנָתַתִּי מְטַר־אַרְצְכֶם בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ וְאָסַפְתָּ דְגָנֶךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ׃", 11.15. "וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ לִבְהֶמְתֶּךָ וְאָכַלְתָּ וְשָׂבָעְתָּ׃", 11.16. "הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם וְסַרְתֶּם וַעֲבַדְתֶּם אֱלֹהִים אֲחֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם׃", 11.17. "וְחָרָה אַף־יְהוָה בָּכֶם וְעָצַר אֶת־הַשָּׁמַיִם וְלֹא־יִהְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת־יְבוּלָהּ וַאֲבַדְתֶּם מְהֵרָה מֵעַל הָאָרֶץ הַטֹּבָה אֲשֶׁר יְהוָה נֹתֵן לָכֶם׃", 11.18. "וְשַׂמְתֶּם אֶת־דְּבָרַי אֵלֶּה עַל־לְבַבְכֶם וְעַל־נַפְשְׁכֶם וּקְשַׁרְתֶּם אֹתָם לְאוֹת עַל־יֶדְכֶם וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם׃", 11.19. "וְלִמַּדְתֶּם אֹתָם אֶת־בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃", 11.21. "לְמַעַן יִרְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֵיכֶם לָתֵת לָהֶם כִּימֵי הַשָּׁמַיִם עַל־הָאָרֶץ׃", | 6.4. "HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.", 6.5. "And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.", 6.6. "And these words, which I command thee this day, shall be upon thy heart;", 6.7. "and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.", 6.8. "And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes.", 6.9. "And thou shalt write them upon the door-posts of thy house, and upon thy gates.", 11.13. "And it shall come to pass, if ye shall hearken diligently unto My commandments which I command you this day, to love the LORD your God, and to serve Him with all your heart and with all your soul,", 11.14. "that I will give the rain of your land in its season, the former rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil.", 11.15. "And I will give grass in thy fields for thy cattle, and thou shalt eat and be satisfied.", 11.16. "Take heed to yourselves, lest your heart be deceived, and ye turn aside, and serve other gods, and worship them;", 11.17. "and the anger of the LORD be kindled against you, and He shut up the heaven, so that there shall be no rain, and the ground shall not yield her fruit; and ye perish quickly from off the good land which the LORD giveth you.", 11.18. "Therefore shall ye lay up these My words in your heart and in your soul; and ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes.", 11.19. "And ye shall teach them your children, talking of them, when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.", 11.20. "And thou shalt write them upon the door-posts of thy house, and upon thy gates;", 11.21. "that your days may be multiplied, and the days of your children, upon the land which the LORD swore unto your fathers to give them, as the days of the heavens above the earth.", |
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6. Hebrew Bible, Ezekiel, 17.8 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •tamid service, prayers in Found in books: Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 22| 17.8. "אֶל־שָׂדֶה טּוֹב אֶל־מַיִם רַבִּים הִיא שְׁתוּלָה לַעֲשׂוֹת עָנָף וְלָשֵׂאת פֶּרִי לִהְיוֹת לְגֶפֶן אַדָּרֶת׃", | 17.8. "It was planted in a good soil By many waters, That it might bring forth branches, and that it might bear fruit, That it might be a stately vine.", |
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7. Septuagint, Tobit, 13.2 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •tamid service, prayers in Found in books: Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 16 | 13.2. For he afflicts, and he shows mercy;he leads down to Hades, and brings up again,and there is no one who can escape his hand. |
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| 8. Septuagint, Ecclesiasticus (Siracides), 50 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •tamid service, prayers in Found in books: Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 27 |
9. Mishnah, Sotah, 7.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •tamid service, prayers in Found in books: Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 16| 7.6. "בִּרְכַּת כֹּהֲנִים כֵּיצַד, בַּמְּדִינָה אוֹמְרִים אוֹתָהּ שָׁלשׁ בְּרָכוֹת, וּבַמִּקְדָּשׁ בְּרָכָה אֶחָת. בַּמִּקְדָּשׁ אוֹמֵר אֶת הַשֵּׁם כִּכְתָבוֹ, וּבַמְּדִינָה בְכִנּוּיוֹ. בַּמְּדִינָה כֹּהֲנִים נוֹשְׂאִים אֶת יְדֵיהֶן כְּנֶגֶד כִּתְפֵיהֶן, וּבַמִּקְדָּשׁ עַל גַּבֵּי רָאשֵׁיהֶן, חוּץ מִכֹּהֵן גָּדוֹל שֶׁאֵינוֹ מַגְבִּיהַּ אֶת יָדָיו לְמַעְלָה מִן הַצִּיץ. רַבִּי יְהוּדָה אוֹמֵר, אַף כֹּהֵן גָּדוֹל מַגְבִּיהַּ יָדָיו לְמַעְלָה מִן הַצִּיץ, שֶׁנֶּאֱמַר (ויקרא ט) וַיִּשָּׂא אַהֲרֹן אֶת יָדָיו אֶל הָעָם וַיְבָרְכֵם: \n", | 7.6. "How was the priestly blessing [pronounced]?In the province (outside of the Temple) it was said as three blessings, but in the Temple as one blessing. In the Temple the name was uttered as it is written, but in the province in its substituted name. In the province the priests raise their hands at the height of their shoulders, but in the Temple above their heads, except the high priest who does not raise his hands higher than the frontlet (on his forehead). Rabbi Judah says: even the high priest raises his hands higher than the frontlet, as it says, “And Aaron lifted up his hands toward the people and blessed them” (Leviticus 9:22).", |
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10. Mishnah, Shekalim, 3.8, 4.2, 6.2, 8.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •tamid service, prayers in Found in books: Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 16| 4.2. "פָּרָה וְשָׂעִיר הַמִּשְׁתַּלֵּחַ וְלָשׁוֹן שֶׁל זְהוֹרִית, בָּאִין מִתְּרוּמַת הַלִשְׁכָּה. כֶּבֶשׁ פָּרָה, וְכֶבֶשׁ שָׂעִיר הַמִּשְׁתַּלֵּחַ וְלָשׁוֹן שֶׁבֵּין קַרְנָיו, וְאַמַּת הַמַּיִם, וְחוֹמַת הָעִיר וּמִגְדְּלוֹתֶיהָ, וְכָל צָרְכֵי הָעִיר, בָּאִין מִשְּׁיָרֵי הַלִּשְׁכָּה. אַבָּא שָׁאוּל אוֹמֵר, כֶּבֶשׁ פָּרָה כֹּהֲנִים גְּדוֹלִים עוֹשִׂין אוֹתוֹ מִשֶּׁל עַצְמָן: \n", 6.2. "מַעֲשֶׂה בְּכֹהֵן אֶחָד שֶׁהָיָה מִתְעַסֵּק, וְרָאָה הָרִצְפָּה שֶׁהִיא מְשֻׁנָּה מֵחֲבֵרוֹתֶיהָ. בָּא וְאָמַר לַחֲבֵרוֹ. לֹא הִסְפִּיק לִגְמֹר אֶת הַדָּבָר עַד שֶׁיָּצְתָה נִשְׁמָתוֹ, וְיָדְעוּ בְיִחוּד שֶׁשָּׁם הָאָרוֹן נִגְנַז:", 8.8. "אֵבָרֵי הַתָּמִיד, נִתָּנִין מֵחֲצִי כֶּבֶשׁ וּלְמַטָה בַּמִּזְרָח, וְשֶׁל מוּסָפִין נִתָּנִין מֵחֲצִי כֶּבֶשׁ וּלְמַטָה בַּמַּעֲרָב, וְשֶׁל רָאשֵׁי חֳדָשִׁים נִתָּנִין מִתַּחַת כַּרְכֹּב הַמִּזְבֵּחַ מִלְּמָטָה, הַשְּׁקָלִים וְהַבִּכּוּרִים אֵין נוֹהֲגִין אֶלָּא בִּפְנֵי הַבַּיִת, אֲבָל מַעְשַׂר דָּגָן וּמַעְשַׂר בְּהֵמָה וְהַבְּכוֹרוֹת נוֹהֲגִין בֵּין בִּפְנֵי הַבַּיִת בֵּין שֶׁלֹּא בִּפְנֵי הַבַּיִת. הַמַּקְדִּישׁ שְׁקָלִים וּבִכּוּרִים, הֲרֵי זֶה קֹדֶשׁ. רַבִּי שִׁמְעוֹן אוֹמֵר, הָאוֹמֵר בִּכּוּרִים קֹדֶשׁ, אֵינָן קֹדֶשׁ: \n", | 4.2. "The [red] heifer and the scapegoat and the strip of scarlet came out of the appropriation of the chamber. The ramp for the [red] heifer and the ramp for the scapegoat and the strip of scarlet which was between its horns, and [the maintece of] the pool of water and the wall of the city and its towers and all the needs of the city came out of the remainder in the chamber. Abba Shaul says: the ramp for the [red] cow the high priests made out of their own [means].", 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.", 8.8. "The limbs of the daily burnt-offering were placed on the half of the ramp [to the altar] downwards on the west side. Those of the additional offering (musaf) were placed on the half of the ramp downwards on the east side. While those of the new moon offerings were placed on top of the rim of the altar. [The laws of] the shekels and of the first-fruit are in force only when the Temple stands, but [the laws of] the tithe of grain and of the tithe of cattle and of the firstborn are in force both when the Temple exists and when the Temple does not exist. One who dedicates shekels or first-fruits [when the Temple does not exist], they are holy. Rabbi Shimon says: one who says “the first-fruit be holy,” they are not holy.", |
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11. Mishnah, Tamid, 3.8, 4.1-4.3, 5.1-5.6, 6.1-6.3, 7.1-7.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •tamid service, prayers in Found in books: Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 16, 22, 27| 3.8. "מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל שַׁעַר הַגָּדוֹל שֶׁנִּפְתָּח. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַמַּגְרֵפָה. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הָעֵץ שֶׁעָשָׂה בֶן קָטִין מוּכְנִי לַכִּיּוֹר. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל גְּבִינִי כָּרוֹז. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הֶחָלִיל. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַצֶּלְצָל. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַשִּׁיר. מִירִיחוֹ הָיוּ שׁוֹמְעִים קוֹל הַשּׁוֹפָר. וְיֵשׁ אוֹמְרִים, אַף קוֹל שֶׁל כֹּהֵן גָּדוֹל בְּשָׁעָה שֶׁהוּא מַזְכִּיר אֶת הַשֵּׁם בְּיוֹם הַכִּפּוּרִים. מִירִיחוֹ הָיוּ מְרִיחִים רֵיחַ פִּטּוּם הַקְּטֹרֶת. אָמַר רַבִּי אֱלִיעֶזֶר בֶּן דִּגְלַאי, עִזִּים הָיוּ לְבֵית אַבָּא בְּהַר מִכְוָר, וְהָיוּ מִתְעַטְּשׁוֹת מֵרֵיחַ פִּטּוּם הַקְּטֹרֶת: \n", 4.1. "לֹא הָיוּ כוֹפְתִין אֶת הַטָּלֶה, אֶלָּא מְעַקְּדִין אוֹתוֹ. מִי שֶׁזָּכוּ בָאֵבָרִים, אוֹחֲזִים בּוֹ. וְכָךְ הָיְתָה עֲקֵדָתוֹ, רֹאשׁוֹ לַדָּרוֹם וּפָנָיו לַמַּעֲרָב. הַשּׁוֹחֵט, עוֹמֵד בַּמִּזְרָח וּפָנָיו לַמַּעֲרָב. שֶׁל שַׁחַר הָיָה נִשְׁחָט עַל קֶרֶן צְפוֹנִית מַעֲרָבִית, עַל טַבַּעַת שְׁנִיָּה. שֶׁל בֵּין הָעַרְבַּיִם הָיָה נִשְׁחָט עַל קֶרֶן מִזְרָחִית צְפוֹנִית, עַל טַבַּעַת שְׁנִיָּה. שָׁחַט הַשּׁוֹחֵט, וְקִבֵּל הַמְקַבֵּל. בָּא לוֹ לְקֶרֶן מִזְרָחִית צְפוֹנִית, וְנוֹתֵן מִזְרָחָה צָפוֹנָה. מַעֲרָבִית דְּרוֹמִית, וְנוֹתֵן מַעֲרָבָה דָרוֹמָה. שְׁיָרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד דְּרוֹמִית: \n", 4.2. "לֹא הָיָה שׁוֹבֵר בּוֹ אֶת הָרֶגֶל, אֶלָּא נוֹקְבוֹ מִתּוֹךְ עַרְכּוּבּוֹ וְתוֹלֶה בוֹ. הָיָה מַפְשִׁיט וְיוֹרֵד עַד שֶׁהוּא מַגִּיעַ לֶחָזֶה. הִגִּיעַ לֶחָזֶה, חָתַךְ אֶת הָרֹאשׁ וּנְתָנוֹ לְמִי שֶׁזָּכָה בוֹ. חָתַךְ אֶת הַכְּרָעַיִם וּנְתָנָן לְמִי שֶׁזָּכָה בָהֶן. מֵרַק אֶת הַהֶפְשֵׁט, קָרַע אֶת הַלֵּב וְהוֹצִיא אֶת דָּמוֹ. חָתַךְ אֶת הַיָּדַיִם וּנְתָנָן לְמִי שֶׁזָּכָה בָהֶן. עָלָה לָרֶגֶל הַיְמָנִית, חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ, וּשְׁתֵּי בֵיצִים עִמָּהּ. קְרָעוֹ, וְנִמְצָא כֻלּוֹ גָלוּי לְפָנָיו. נָטַל אֶת הַפֶּדֶר וּנְתָנוֹ עַל בֵּית שְׁחִיטַת הָרֹאשׁ מִלְמַעְלָן. נָטַל אֶת הַקְּרָבַיִם וּנְתָנָן לְמִי שֶׁזָּכָה בָהֶם לַהֲדִיחָן. וְהַכֶּרֶס מְדִיחִין אוֹתָהּ בְּבֵית מְדִיחִין כָּל צָרְכָּהּ. וְהַקְּרָבַיִם מְדִיחִין אוֹתָן שְׁלשָׁה פְעָמִים בְּמִעוּטָהּ, עַל שֻׁלְחָנוֹת שֶׁל שַׁיִשׁ שֶׁבֵּין הָעַמּוּדִים: \n", 4.3. "נָטַל אֶת הַסַּכִּין וְהִפְרִישׁ אֶת הָרֵאָה מִן הַכָּבֵד, וְאֶצְבַּע הַכָּבֵד מִן הַכָּבֵד, וְלֹא הָיָה מְזִיזָהּ מִמְּקוֹמָהּ. נָקַב אֶת הֶחָזֶה וּנְתָנוֹ לְמִי שֶׁזָּכָה בוֹ. עָלָה לַדֹּפֶן הַיְמָנִית, הָיָה חוֹתֵךְ וְיוֹרֵד עַד הַשִּׁדְרָה, וְלֹא הָיָה נוֹגֵעַ בַּשִּׁדְרָה, עַד שֶׁהוּא מַגִּיעַ לִשְׁתֵּי צְלָעוֹת רַכּוֹת. חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ, וְהַכָּבֵד תְּלוּיָה בָהּ. בָּא לוֹ לַגֵּרָה, וְהִנִּיחַ בָּהּ שְׁתֵּי צְלָעוֹת מִכָּאן וּשְׁתֵּי צְלָעוֹת מִכָּאן. חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ, וְהַקָּנֶה וְהַלֵּב וְהָרֵאָה תְּלוּיִם בָּהּ. בָּא לוֹ לַדֹּפֶן הַשְּׂמָאלִית, וְהִנִּיחַ בָּהּ שְׁתֵּי צְלָעוֹת רַכּוֹת מִלְמַעְלָן וּשְׁתֵּי צְלָעוֹת רַכּוֹת מִלְּמַטָּן. וְכָךְ הָיָה מַנִּיחַ בַּחֲבֶרְתָּהּ. נִמְצָא מַנִּיחַ בִּשְׁתֵּיהֶן, שְׁתַּיִם שְׁתַּיִם מִלְמַעְלָן וּשְׁתַּיִם שְׁתַּיִם מִלְּמַטָּן. חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ, וְהַשִּׁדְרָה עִמָּהּ, וְהַטְּחוֹל תָּלוּי בָּהּ. וְהִיא הָיְתָה גְדוֹלָה, אֶלָּא שֶׁל יָמִין קוֹרִין גְּדוֹלָה, שֶׁהַכָּבֵד תְּלוּיָה בָהּ. בָּא לוֹ לָעֹקֶץ, חוֹתְכוֹ וּנְתָנוֹ לְמִי שֶׁזָּכָה בוֹ, וְהָאַלְיָה וְאֶצְבַּע הַכָּבֵד וּשְׁתֵּי כְלָיוֹת עִמּוֹ. נָטַל רֶגֶל הַשְּׂמָאלִי וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ. נִמְצְאוּ כֻלָּן עוֹמְדִין בְּשׁוּרָה וְהָאֵבָרִים בְּיָדָם. הָרִאשׁוֹן, בָּרֹאשׁ וּבָרֶגֶל. הָרֹאשׁ בִּימִינוֹ, וְחוֹטְמוֹ כְלַפֵּי זְרוֹעוֹ, וְקַרְנָיו בֵּין אֶצְבְּעוֹתָיו, וּבֵית שְׁחִיטָתוֹ מִלְמַעְלָן, וְהַפֶּדֶר נָתוּן עָלֶיהָ. וְהָרֶגֶל שֶׁל יָמִין בִּשְׂמֹאלוֹ, וּבֵית עוֹרוֹ לַחוּץ. הַשֵּׁנִי, בִּשְׁתֵּי יָדַיִם, שֶׁל יָמִין בִּימִינוֹ, שֶׁל שְׂמֹאל בִּשְׂמֹאלוֹ, וּבֵית עוֹרָן לַחוּץ. הַשְּׁלִישִׁי, בָּעֹקֶץ וּבָרֶגֶל. הָעֹקֶץ בִּימִינוֹ, וְהָאַלְיָה מְדֻלְדֶּלֶת בֵּין אֶצְבְּעוֹתָיו, וְאֶצְבַּע הַכָּבֵד וּשְׁתֵּי הַכְּלָיוֹת עִמּוֹ. הָרֶגֶל שֶׁל שְׂמֹאל בִּשְׂמֹאלוֹ, וּבֵית עוֹרוֹ לַחוּץ. הָרְבִיעִי, בֶּחָזֶה וּבַגֵּרָה. הֶחָזֶה בִימִינוֹ, וְהַגֵּרָה בִשְׂמֹאלוֹ, וְצַלְעוֹתֶיהָ בֵין אֶצְבְּעוֹתָיו. הַחֲמִישִׁי, בִּשְׁתֵּי דְפָנוֹת. שֶׁל יָמִין בִּימִינוֹ, וְשֶׁל שְׂמֹאל בִּשְׂמֹאלוֹ, וּבֵית עוֹרָן לַחוּץ. הַשִּׁשִּׁי, בַּקְּרָבַיִם הַנְּתוּנִים בְּבָזָךְ וּכְרָעַיִם עַל גַּבֵּיהֶם מִלְמַעְלָה. הַשְּׁבִיעִי, בַּסֹּלֶת. הַשְּׁמִינִי, בַּחֲבִתִּין. הַתְּשִׁיעִי, בַּיָּיִן. הָלְכוּ וּנְתָנוּם מֵחֲצִי הַכֶּבֶשׁ וּלְמַטָּה בְּמַעֲרָבוֹ, וּמְלָחוּם. וְיָרְדוּ וּבָאוּ לָהֶם לְלִשְׁכַּת הַגָּזִית, לִקְרוֹת אֶת שְׁמַע: \n", 5.1. "אָמַר לָהֶם הַמְמֻנֶּה, בָּרְכוּ בְרָכָה אֶחַת, וְהֵן בֵּרְכוּ. קָרְאוּ עֲשֶׂרֶת הַדְּבָרִים, שְׁמַע, וְהָיָה אִם שָׁמֹעַ, וַיֹּאמֶר. בֵּרְכוּ אֶת הָעָם שָׁלשׁ בְּרָכוֹת, אֱמֶת וְיַצִּיב, וַעֲבוֹדָה, וּבִרְכַּת כֹּהֲנִים. וּבְשַׁבָּת מוֹסִיפִין בְּרָכָה אַחַת לַמִּשְׁמָר הַיּוֹצֵא: \n", 5.2. "אָמַר לָהֶם, חֲדָשִׁים לַקְּטֹרֶת בֹּאוּ וְהָפִיסוּ. הֵפִיסוּ, זָכָה מִי שֶׁזָּכָה. חֲדָשִׁים עִם יְשָׁנִים בֹּאוּ וְהָפִיסוּ, מִי מַעֲלֶה אֵבָרִים מִן הַכֶּבֶשׁ לַמִּזְבֵּחַ. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, הַמַּעֲלֶה אֵבָרִים לַכֶּבֶשׁ הוּא מַעֲלֶה אוֹתָן עַל גַּבֵּי הַמִּזְבֵּחַ: \n", 5.3. "מְסָרוּם לַחַזָּנִים, הָיוּ מַפְשִׁיטִין אוֹתָם אֶת בִּגְדֵיהֶם, וְלֹא הָיוּ מַנִּיחִין עֲלֵיהֶם אֶלָּא מִכְנָסַיִם בִּלְבָד. וְחַלּוֹנוֹת הָיוּ שָׁם, וְכָתוּב עֲלֵיהֶם תַּשְׁמִישֵׁי הַכֵּלִים: \n", 5.4. "מִי שֶׁזָּכָה בַקְּטֹרֶת, הָיָה נוֹטֵל אֶת הַכַּף. וְהַכַּף דּוֹמֶה לְתַרְקַב גָּדוֹל שֶׁל זָהָב, מַחֲזִיק שְׁלשֶׁת קַבִּים, וְהַבָּזָךְ הָיָה בְתוֹכוֹ, מָלֵא וְגָדוּשׁ קְטֹרֶת. וְכִסּוּי הָיָה לוֹ, וּכְמִין מְטוּטֶלֶת הָיָה עָלָיו מִלְמַעְלָן: \n", 5.5. "מִי שֶׁזָּכָה בַמַּחְתָּה, נָטַל מַחְתַּת הַכֶּסֶף, וְעָלָה לְרֹאשׁ הַמִּזְבֵּחַ, וּפִנָּה אֶת הַגֶּחָלִים הֵילָךְ וְהֵילָךְ וְחָתָה. יָרַד וְעֵרָן לְתוֹךְ שֶׁל זָהָב. נִתְפַּזֵּר מִמֶּנָּה כְּקַב גֶּחָלִים, וְהָיָה מְכַבְּדָן לָאַמָּה. וּבְשַׁבָּת הָיָה כוֹפֶה עֲלֵיהֶן פְּסַכְתֵּר. וּפְסַכְתֵּר הָיְתָה כְלִי גָדוֹל מַחֲזֶקֶת לֶתֶךְ, וּשְׁתֵּי שַׁרְשְׁרוֹת הָיוּ בָהּ, אַחַת שֶׁהוּא מוֹשֵׁךְ בָּהּ וְיוֹרֵד, וְאַחַת שֶׁהוּא אוֹחֵז בָּהּ מִלְמַעְלָן בִּשְׁבִיל שֶׁלֹּא תִתְגַּלְגֵּל. וּשְׁלשָׁה דְבָרִים הָיְתָה מְשַׁמֶּשֶׁת, כּוֹפִין אוֹתָהּ עַל גַּב גֶּחָלִים וְעַל הַשֶּׁרֶץ בְּשַׁבָּת, וּמוֹרִידִין בָּהּ אֶת הַדֶּשֶׁן מֵעַל גַּבֵּי הַמִּזְבֵּחַ: \n", 5.6. "הִגִּיעוּ בֵּין הָאוּלָם וְלַמִּזְבֵּחַ, נָטַל אֶחָד אֶת הַמַּגְרֵפָה וְזוֹרְקָהּ בֵּין הָאוּלָם וְלַמִּזְבֵּחַ. אֵין אָדָם שׁוֹמֵעַ קוֹל חֲבֵרוֹ בִּירוּשָׁלַיִם מִקּוֹל הַמַּגְרֵפָה. וּשְׁלשָׁה דְבָרִים הָיְתָה מְשַׁמֶּשֶׁת, כֹּהֵן שֶׁשּׁוֹמֵעַ אֶת קוֹלָהּ, יוֹדֵעַ שֶׁאֶחָיו הַכֹּהֲנִים נִכְנָסִים לְהִשְׁתַּחֲווֹת, וְהוּא רָץ וּבָא. וּבֶן לֵוִי שֶׁהוּא שׁוֹמֵעַ אֶת קוֹלָהּ, יוֹדֵעַ שֶׁאֶחָיו הַלְוִיִּם נִכְנָסִים לְדַבֵּר בַּשִּׁיר, וְהוּא רָץ וּבָא. וְרֹאשׁ הַמַּעֲמָד הָיָה מַעֲמִיד אֶת הַטְּמֵאִים בְּשַׁעַר הַמִּזְרָח: \n", 6.1. "הֵחֵלּוּ עוֹלִים בְּמַעֲלוֹת הָאוּלָם. מִי שֶׁזָּכוּ בְדִשּׁוּן מִזְבֵּחַ הַפְּנִימִי וְהַמְּנוֹרָה הָיוּ מַקְדִּימִין לִפְנֵיהֶם. מִי שֶׁזָּכָה בְדִשּׁוּן מִזְבֵּחַ הַפְּנִימִי נִכְנַס, וְנָטַל אֶת הַטֶּנִי וְהִשְׁתַּחֲוָה וְיָצָא. מִי שֶׁזָּכָה בְדִשּׁוּן הַמְּנוֹרָה, נִכְנַס וּמָצָא שְׁנֵי נֵרוֹת מִזְרָחִיִּים דּוֹלְקִין, מְדַשֵּׁן אֶת הַמִּזְרָחִי, וּמַנִּיחַ אֶת הַמַּעֲרָבִי דוֹלֵק, שֶׁמִּמֶּנּוּ הָיָה מַדְלִיק אֶת הַמְּנוֹרָה בֵּין הָעַרְבַּיִם. מְצָאוֹ שֶׁכָּבָה, מְדַשְּׁנוֹ וּמַדְלִיקוֹ מִמִּזְבַּח הָעוֹלָה. נָטַל אֶת הַכּוּז מִמַּעֲלָה שְׁנִיָּה, וְהִשְׁתַּחֲוָה וְיָצָא: \n", 6.2. "מִי שֶׁזָּכָה בַמַּחְתָּה, צָבַר אֶת הַגֶּחָלִים עַל גַּבֵּי הַמִּזְבֵּחַ וְרִדְּדָן בְּשׁוּלֵי הַמַּחְתָּה, וְהִשְׁתַּחֲוָה וְיָצָא: \n", 6.3. "מִי שֶׁזָּכָה בַקְּטֹרֶת, הָיָה נוֹטֵל אֶת הַבָּזָךְ מִתּוֹךְ הַכַּף וְנוֹתְנוֹ לְאוֹהֲבוֹ אוֹ לִקְרוֹבוֹ. נִתְפַּזֵּר מִמֶּנּוּ לְתוֹכוֹ, נוֹתְנוֹ לוֹ בְחָפְנָיו. וּמְלַמְּדִים אוֹתוֹ, הֱוֵי זָהִיר שֶׁמָּא תַתְחִיל לְפָנֶיךָ, שֶׁלֹּא תִכָּוֶה. הִתְחִיל מְרַדֵּד וְיוֹצֵא. לֹא הָיָה הַמַּקְטִיר מַקְטִיר עַד שֶׁהַמְמֻנֶּה אוֹמֵר לוֹ, הַקְטֵר. אִם הָיָה כֹהֵן גָּדוֹל, הַמְמֻנֶּה אוֹמֵר, אִישִׁי כֹהֵן גָּדוֹל, הַקְטֵר. פָּרְשׁוּ הָעָם, וְהִקְטִיר וְהִשְׁתַּחֲוָה וְיָצָא: \n", 7.1. "בִּזְמַן שֶׁכֹּהֵן גָּדוֹל נִכְנָס לְהִשְׁתַּחֲווֹת, שְׁלשָׁה אוֹחֲזִין בּוֹ, אֶחָד בִּימִינוֹ, וְאֶחָד בִּשְׂמֹאלוֹ, וְאֶחָד בַּאֲבָנִים טוֹבוֹת. וְכֵיוָן שֶׁשָּׁמַע הַמְמֻנֶּה קוֹל רַגְלָיו שֶׁל כֹּהֵן גָּדוֹל שֶׁהוּא יוֹצֵא, הִגְבִּיהַּ לוֹ אֶת הַפָּרֹכֶת, נִכְנַס וְהִשְׁתַּחֲוָה וְיָצָא, וְנִכְנְסוּ אֶחָיו הַכֹּהֲנִים וְהִשְׁתַּחֲווּ וְיָצָאוּ:", 7.2. "בָּאוּ וְעָמְדוּ עַל מַעֲלוֹת הָאוּלָם. עָמְדוּ הָרִאשׁוֹנִים לִדְרוֹם אֲחֵיהֶם הַכֹּהֲנִים, וַחֲמִשָּׁה כֵלִים בְּיָדָם, הַטֶּנִי בְיַד אֶחָד, וְהַכּוּז בְּיַד אֶחָד, וְהַמַּחְתָּה בְיַד אֶחָד, וְהַבָּזָךְ בְּיַד אֶחָד, וְכַף וְכִסּוּיָהּ בְּיַד אֶחָד. וּבֵרְכוּ אֶת הָעָם בְּרָכָה אַחַת, אֶלָּא שֶׁבַּמְּדִינָה אוֹמְרִים אוֹתָהּ שָׁלשׁ בְּרָכוֹת, וּבַמִּקְדָּשׁ בְּרָכָה אֶחָת. בַּמִּקְדָּשׁ הָיוּ אוֹמְרִים אֶת הַשֵּׁם כִּכְתָבוֹ, וּבַמְּדִינָה בְּכִנּוּיוֹ. בַּמְּדִינָה הַכֹּהֲנִים נוֹשְׂאִים אֶת כַּפֵּיהֶם, יְדֵיהֶם כְּנֶגֶד כִּתְפוֹתֵיהֶם, וּבַמִּקְדָּשׁ עַל גַּבֵּי רָאשֵׁיהֶן, חוּץ מִכֹּהֵן גָּדוֹל שֶׁאֵינוֹ מַגְבִּיהַּ אֶת יָדָיו לְמַעְלָה מִן הַצִּיץ. רַבִּי יְהוּדָה אוֹמֵר, אַף כֹּהֵן גָּדוֹל מַגְבִּיהַּ אֶת יָדָיו לְמַעְלָה מִן הַצִּיץ, שֶׁנֶּאֱמַר (ויקרא ט), וַיִּשָּׂא אַהֲרֹן אֶת יָדָיו אֶל הָעָם וַיְבָרְכֵם:", 7.3. "בִּזְמַן שֶׁכֹּהֵן גָּדוֹל רוֹצֶה לְהַקְטִיר, הָיָה עוֹלֶה בַכֶּבֶשׁ וְהַסְּגָן בִּימִינוֹ. הִגִּיעַ לְמַחֲצִית הַכֶּבֶשׁ, אָחַז הַסְּגָן בִּימִינוֹ וְהֶעֱלָהוּ. הוֹשִׁיט לוֹ הָרִאשׁוֹן הָרֹאשׁ וְהָרֶגֶל, וְסָמַךְ עֲלֵיהֶן וּזְרָקָן. הוֹשִׁיט הַשֵּׁנִי לָרִאשׁוֹן שְׁתֵּי הַיָּדַיִם, נוֹתְנָן לְכֹהֵן גָּדוֹל, וְסָמַךְ עֲלֵיהֶן וּזְרָקָן. נִשְׁמַט הַשֵּׁנִי וְהָלַךְ לוֹ. וְכָךְ הָיוּ מוֹשִׁיטִין לוֹ שְׁאָר כָּל הָאֵבָרִין, וְהוּא סוֹמֵךְ עֲלֵיהֶן וְזוֹרְקָן. וּבִזְמַן שֶׁהוּא רוֹצֶה, הוּא סוֹמֵךְ וַאֲחֵרִים זוֹרְקִין. בָּא לוֹ לְהַקִּיף אֶת הַמִּזְבֵּחַ. מֵהֵיכָן הוּא מַתְחִיל, מִקֶּרֶן דְּרוֹמִית מִזְרָחִית, מִזְרָחִית צְפוֹנִית, צְפוֹנִית מַעֲרָבִית, מַעֲרָבִית דְּרוֹמִית. נָתְנוּ לוֹ יַיִן לְנַסֵּךְ, הַסְּגָן עוֹמֵד עַל הַקֶּרֶן וְהַסּוּדָרִים בְּיָדוֹ, וּשְׁנֵי כֹהֲנִים עוֹמְדִים עַל שֻׁלְחַן הַחֲלָבִים וּשְׁתֵּי חֲצוֹצְרוֹת שֶׁל כֶּסֶף בְּיָדָם, תָּקְעוּ וְהֵרִיעוּ וְתָקְעוּ. בָּאוּ וְעָמְדוּ אֵצֶל בֶּן אַרְזָא, אֶחָד מִימִינוֹ וְאֶחָד מִשְּׂמֹאלוֹ. שָׁחָה לְנַסֵּךְ, וְהֵנִיף הַסְּגָן בַּסּוּדָרִין, וְהִקִּישׁ בֶּן אַרְזָא בַּצֶּלְצָל, וְדִבְּרוּ הַלְוִיִּם בַּשִּׁיר. הִגִּיעוּ לְפֶרֶק, תָּקְעוּ, וְהִשְׁתַּחֲווּ הָעָם. עַל כָּל פֶּרֶק, תְּקִיעָה. וְעַל כָּל תְּקִיעָה, הִשְׁתַּחֲוָיָה. זֶה הוּא סֵדֶר הַתָּמִיד לַעֲבוֹדַת בֵּית אֱלֹהֵינוּ, יְהִי רָצוֹן שֶׁיִבָּנֶה בִּמְהֵרָה בְיָמֵינוּ, אָמֵן:", 7.4. "הַשִּׁיר שֶׁהָיוּ הַלְוִיִּם אוֹמְרִים בַּמִּקְדָּשׁ, בַּיּוֹם הָרִאשׁוֹן הָיוּ אוֹמְרִים (תהילים כ״ד:א׳), לַה' הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְיֹשְׁבֵי בָהּ. בַּשֵּׁנִי הָיוּ אוֹמְרִים (שם מח), גָּדוֹל ה' וּמְהֻלָּל מְאֹד בְּעִיר אֱלֹהֵינוּ הַר קָדְשׁוֹ. בַּשְּׁלִישִׁי הָיוּ אוֹמְרִים (שם פב), אֱלֹהִים נִצָּב בַּעֲדַת אֵל בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט. בָּרְבִיעִי הָיוּ אוֹמְרִים (שם צד), אֵל נְקָמוֹת ה' אֵל נְקָמוֹת הוֹפִיעַ וְגוֹ'. בַּחֲמִישִׁי הָיוּ אוֹמְרִים (שם פא), הַרְנִינוּ לֵאלֹהִים עוּזֵּנוּ, הָרִיעוּ לֵאלֹהֵי יַעֲקֹב. בַּשִּׁשִּׁי הָיוּ אוֹמְרִים (שם צג), ה' מָלָךְ גֵּאוּת לָבֵשׁ וְגוֹ'. בְּשַׁבָּת הָיוּ אוֹמְרִים (שם צב), מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת, מִזְמוֹר שִׁיר לֶעָתִיד לָבֹא, לְיוֹם שֶׁכֻּלּוֹ שַׁבָּת מְנוּחָה לְחַיֵּי הָעוֹלָמִים:", | 3.8. "From Jericho they could hear the sound of the great gate being opened. From Jericho they could hear the sound of the magrephah. From Jericho they could hear the noise of the wooden pulley which Ben Katin made for the laver. From Jericho they could hear the voice of Gevini the herald. From Jericho they could hear the sound of the pipes. From Jericho they could hear the sound of the cymbals. From Jericho they could hear the sound of the singing [of the Levites]. From Jericho they could hear the sound of the shofar. Some say also of the high priest when he pronounced the divine name on Yom Kippur. From Jericho they could smell the odor of the compounding of incense. Rabbi Elazar ben Diglai said: my father had some goats in Har Michvar, and they would sneeze from the smell of the incense.", 4.1. "They would not tie up the lamb but rather they would string its legs together. Those who merited [to bring up] the limbs took hold of it. Thus it was strung up: its head was to the south while its face was turned to the west. The slaughterer stood to the east of it, facing the west. The morning tamid was killed by the north-western corner of the altar at the second ring. The evening tamid was killed by the north-eastern corner at the second ring. While one slaughtered another received the blood. He then proceeded to the north-eastern corner and cast the blood on the eastern and northern sides; he then proceeded to the southwestern corner and cast the blood on the western and southern sides. The remt of the blood he poured out at the southern base of the altar.", 4.2. "He did not use to break the leg, but he made a hole in it at the [knee-] joint and suspended it from there. He then began to flay it until he came to the breast. When he came to the breast he cut off the head and gave it to the one who merited [bringing it onto the ramp]. He then cut off the legs [up to the knees] and gave them to the one who merited [bringing them onto the ramp]. He then finished the flaying. He tore out the heart and squeezed out the blood in it. He then cut off the forelegs and gave them to the one who merited [bringing them onto the ramp]. He then went back to the right leg and cut it off and gave it to the one who merited [to bring it onto the ramp], and the two testicles with it. He then tore it [the remaining carcass] open so that it was all exposed before him. He took the fat and put it on top of the place where the head had been severed. He took the innards and gave them to the one to who had merited washing them. The stomach was washed very thoroughly in the washing chamber, while the entrails were washed at least three times on marble tables which stood between the pillars.", 4.3. "He then took a knife and separated the lung from the liver and the finger of the liver from the liver, but he did not remove it from its place. He cut out the breast and gave it to the one to the one who had merited [bringing it onto the ramp]. He came to the right flank and cut into it as far as the spine, without touching the spine, until he came to the place between two small ribs. He cut it off and gave it to the one who had merited [bringing it onto the ramp], with the liver attached to it. He then came to the neck, and he left two ribs on each side of it, cut it off and gave it to the one to the one who had merited [bringing it onto the ramp], with the windpipe and the heart and the lung attached to it. He then came to the left flank in which he left the two thin ribs above and two thin ribs below; and he had done similarly with the other flank. Thus he left two on each side above and two on each side below. He cut it off and gave it to the one to the one who had merited [bringing it onto the ramp], and the spine with it and the spleen attached to it. This was really the largest piece, but the right flank was called the largest, because the liver was attached to it. He then came to the tail bone, which he cut off and gave it to the one who had merited [bringing it onto the ramp], along with the tail, the finger of the liver and the two kidneys. He then took the left leg and cut it off and gave it to the one who had merited [bringing it onto the ramp]. Thus they were all standing in a row with the limbs in their hands The first had the head and the [right] hind leg. The head was in his right hand with its nose towards his arm, its horns between his fingers, and the place where it was severed turned upwards with the fat covering it. The right leg was in his left hand with the place where the flaying began turned away from him. The second had the two fore legs, the right leg in his right hand and the left leg in his left hand, the place where the flaying began turned away from him. The third had the tail bone and the other hind leg, the tail bone in his right hand with the tail hanging between his fingers and the finger of the liver and the two kidneys with it, and the left hind leg in his left hand with the place where the flaying began turned away from him. The fourth had the breast and the neck, the breast in his right hand and the neck in his left hand, its ribs being between two of his fingers. The fifth had the two flanks, the right one in his right hand, and the left one in his left hand, with the place where the flaying began turned away from him. The sixth had the innards on a platter with the knees on top of them. The seventh had the fine flour. The eighth had the griddle cakes. The ninth had the wine. They went and placed them on the lower half of the ramp on its western side, and salted them (see Leviticus 2:13). They then came down and went to the Chamber of Hewn Stone to recite the Shema.", 5.1. "The superintendent said to them: Bless one blessing! And they blessed. They then read the Ten Commandments, the Shema, the “And it will be if you hearken” (the second paragraph of Shema) and Vayomer (the third paragraph of Shema), and they blessed the people with three blessings: Emet veYatziv, and Avodah, and the priestly benediction. On Shabbat they added a blessing to be said by the watch which was leaving.", 5.2. "He said to them: those who are new to the incense come and draw lots, and who ever won, won. He then said: new and old, come and draw lots to see who shall take up the limbs from the ascent to the altar. Rabbi Eliezer ben Jacob says: the one who brought the limbs on to the ascent also takes them up to the altar.", 5.3. "He then handed them over to the attendants, who stripped them of their garments, and they would leave on them only the pants. There were windows there on which was inscribed the name of the garment to which each was assigned.", 5.4. "The one who had been selected to offer the incense took up the ladle, which was in shape like a big tarkav of gold, and it held three kavs, And the [small] dish was in the middle of it, heaped up with incense. This had a covering, over which was spread a piece of cloth.", 5.5. "The priest who had won the firepan, would take the silver pan and ascend to the top of the altar and clear away the live coals to this side and that, and he would rake [the coals]. He then went down and poured them into a gold [firepan]. About a kav of the coals was spilt, and these he swept into the channel. On Shabbat he used to put an overturned pot on them. This pot was a large vessel which could hold a letekh. It had two chains; with one he used to draw it down, and with the other he used to hold it above so that it should not roll over. It was used for three purposes for placing over live coals, and over a [dead] creeping thing on Shabbat, and for drawing down the ashes from the top of the altar.", 5.6. "When they came between the Sanctuary and the altar, one took the magrefah and threw it between the Sanctuary and the altar. People could not hear one another speak in Jerusalem from the noise of the magrefah. It served three purposes: When a priest heard the sound of it he knew that his fellow priests were going in to bow down, and he would run to join them. When a Levite heard the noise he knew that his fellow Levites were going in to sing, and he would run to join them. And the head of the Ma’amad used to make the unclean stand in the east gate.", 6.1. "They began to ascend the steps of the Sanctuary. Those who had won the right to clear the ashes from the inner altar and from the candlestick went in front. The one who won the right to clear the inner altar went in and took the teni and bowed down and went out again. The one who had been chosen to clear the candlestick went in, and if he found the two eastern lights still burning he cleared out the eastern one and left the western one burning, since from it he lit the candlestick for the evening. If he found that this one had gone out, he cleared the ash away and lit it from the altar of burnt-offering. He then took the kuz from the second step and bowed down and went out.", 6.2. "The one who had won the right to bring in the firepan made a heap of the coals on the top of the altar and then spread them about with the end of the firepan and bowed down and went out.", 6.3. "The one who had won the right to the incense took the dish from the middle of the spoon and gave it to his friend or his relative. If some of it spilled into the spoon, he would put it into his hands. They used to instruct him: Be careful not to begin immediately in front of you or else you may burn yourself. He then began to scatter the incense and [after finishing] went out. The one who burned the incense did not do so until the superintendent said to him: burn the incense. If it was the high priest who burned: he would say to him: Sir, high priest, burn the incense. Everyone left and he burned the incense and bowed down and went out.", 7.1. "When the high priest went in to bow down, three priests supported him, one by his right and one by his left and one by the precious stones. When the superintendent heard the sound of the footsteps of the high priest as he was about to go out [from the Sanctuary], he raised the curtain for him. He went in, bowed down and went out, and then his fellow priests went in and bowed down and went out.", 7.2. "They went and stood on the steps of the Sanctuary. The first ones stood at the south side of their fellow priests with five vessels in their hands: one held the teni, the second the kuz, the third the firepan, the fourth the dish, and the fifth the spoon and its covering. They blessed the people with a single blessing, except in the country they recited it as three blessings, in the Temple as one. In the Temple they pronounced the divine name as it is written, but in the country by its substitute. In the country the priests raised their hands as high as their shoulders, but in the Temple above their heads, except the high priest, who did not raise his hands above the diadem. Rabbi Judah says: the high priest also raised his hands above the diadem, since it says, “And Aaron lifted up his hands toward the people and blessed them” (Leviticus 9:22).", 7.3. "If the high priest wished to burn the offerings [himself], he would go up the ascent with the deputy high priest at his right. When he reached the middle of the ascent the deputy took hold of his right hand and helped him up. The first [of the other priests] then handed to him the head and the foot and he laid his hands on them and threw them [onto the altar]. The second then handed to the first the two fore legs. And he handed them to the high priest who laid his hands on them and threw them [onto the altar]. The second then went away. In the same way all the other limbs were handed to him and he laid his hands on them and threw them [on to the altar fire]. If he wanted, he could lay his hands and let others throw [them] on the fire. He then went around the altar. From where did he begin? From the southeastern corner; from there he went to the northeastern, then to the northwestern and then to the southwestern. They there handed him the wine for libation. The deputy high priest stood on the corner/horn of the altar with the flags in his hand, and two priests on the table of the fats with two trumpets in their hands. They blew a teki’ah, a teru’ah and a teki’ah. They then went and stood by Ben Arza, one on his right hand and one on his left. When he bent down to make the libation the deputy high priest waved the flags and Ben Arza struck the cymbals and the Levites sang the psalm. When they came to a pause they blew a teki’ah, and the public bowed down. At every pause there was a teki’ah and at every teki’ah a bowing down. This was the order of the regular daily sacrifice for the service of our Lord. May it be His will that it be rebuilt speedily in our days, Amen.", 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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12. Anon., Leviticus Rabba, 2.11 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •tamid service, prayers in Found in books: Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 22| 2.11. וְשָׁחַט אֶת בֶּן הַבָּקָר וגו' וּבָאַיִל הוּא אוֹמֵר (ויקרא א, יא): צָפֹנָה לִפְנֵי ה', אָמְרוּ בְּשָׁעָה שֶׁעָקַד אַבְרָהָם אָבִינוּ אֶת יִצְחָק בְּנוֹ הִתְקִין הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁנֵי כְבָשִׂים, אֶחָד שֶׁל שַׁחֲרִית וְאֶחָד שֶׁל עַרְבִית, וְכָל כָּךְ לָמָּה, שֶׁבְּשָׁעָה שֶׁהָיוּ יִשְׂרָאֵל מַקְרִיבִין תָּמִיד עַל גַּבֵּי הַמִּזְבֵּחַ וְקוֹרִין אֶת הַמִּקְרָא הַזֶּה צָפֹנָה לִפְנֵי ה', זוֹכֵר הַקָּדוֹשׁ בָּרוּךְ הוּא עֲקֵדַת יִצְחָק, מְעִידַנִי עָלַי אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ, בֵּין גּוֹי בֵּין יִשְׂרָאֵל בֵּין אִישׁ בֵּין אִשָּׁה בֵּין עֶבֶד בֵּין אָמָה, קוֹרִין אֶת הַמִּקְרָא הַזֶּה, צָפֹנָה לִפְנֵי ה', זוֹכֵר הַקָּדוֹשׁ בָּרוּךְ הוּא עֲקֵדַת יִצְחָק, שֶׁנֶּאֱמַר: צָפֹנָה לִפְנֵי ה'. דָּבָר אַחֵר, צָפֹנָה לִפְנֵי ה', כְּנֶגֶד מַעֲשֵׂיהֶם שֶׁל אַבְרָהָם יִצְחָק וְיַעֲקֹב שֶׁהֵם צְפוּנִים לְפָנָיו, וּמִנַּיִן שֶׁהַלָּשׁוֹן הַזֶּה הוּא לְשׁוֹן צָפֹנָה, שֶׁנֶּאֱמַר (שיר השירים ז, יד): חֲדָשִׁים גַּם יְשָׁנִים דּוֹדִי צָפַנְתִּי לָךְ, אַבְרָהָם יִצְחָק וְיַעֲקֹב יְשָׁנִים, עַמְרָם בֶּן קְהָת וְכָל הַכְּשֵׁרִים שֶׁהָיוּ בְּמִצְרַיִם, חֲדָשִׁים, שֶׁנֶּאֱמַר: חֲדָשִׁים גַּם יְשָׁנִים, חֲבוּרָתוֹ שֶׁל משֶׁה וַחֲבוּרָתוֹ שֶׁל יְהוֹשֻׁעַ וַחֲבוּרָתוֹ שֶׁל דָּוִד וְשֶׁל חִזְקִיָּה יְשָׁנִים, חֲבוּרָתוֹ שֶׁל עֶזְרָא וְשֶׁל הִלֵּל וְשֶׁל רַבִּי יוֹחָנָן בֶּן זַכַּאי וְשֶׁל רַבִּי מֵאִיר וַחֲבֵרָיו, חֲדָשִׁים, וַעֲלֵיהֶם הוּא אוֹמֵר: חֲדָשִׁים גַּם יְשָׁנִים. | |
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13. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •tamid service, prayers in Found in books: Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 22| 5b. מקרא קמא אם כן לימא קרא ציצית תעשה לך גדילים למה לי ש"מ לאפנויי,האי לשיעורא הוא דאתא גדיל שנים גדילים ארבעה עשה גדיל ופותלהו מתוכו,א"כ לימא קרא לא תלבש שעטנז צמר ופשתים יחדו ל"ל ש"מ לאפנויי,ואכתי מיבעי ליה לתוכף שתי תכיפות חיבור ותכיפה אחת אינו חיבור א"כ לכתוב רחמנא לא תלבש צמר ופשתים יחדו שעטנז ל"ל ש"מ לאפנויי,ואכתי מיבעי ליה עד שיהא שוע טווי ונוז אלא כולה משעטנז נפקא,אשכחן דאתי עשה ודחי לא תעשה גרידא לא תעשה שיש בו כרת היכא אשכחן דדחי דאיצטריך עליה למיסרה,וכי תימא נילף ממילה מה למילה שכן נכרתו עליה שלש עשרה בריתות,מפסח מה לפסח שכן כרת,מתמיד מה לתמיד שכן תדיר,מחדא לא אתיא תיתי מתרתי מהי תיתי ממילה ופסח שכן כרת מפסח ותמיד שכן צורך גבוה,ממילה ותמיד שכן ישנו לפני הדבור ואליבא דמ"ד עולה שהקריבו ישראל במדבר עולת תמיד הוה ומכולהו נמי שכן ישנן לפני הדבור,אלא איצטריך סד"א תיתי מכבוד אב ואם,דתניא יכול יהא כבוד אב ואם דוחה שבת ת"ל (ויקרא יט, ג) איש אמו ואביו תיראו ואת שבתותי תשמורו כולכם חייבין בכבודי,מאי לאו דאמר ליה שחוט לי בשל לי וטעמא דכתב רחמנא את שבתותי תשמורו הא לאו הכי דחי לא | 5b. they learn this b from the first verse, /b which permits a mixture of diverse kinds of wool and linen in ritual fringes. As for the previous claim that in the opinion of the Rabbis the phrase “wool and linen” is not superfluous and therefore there is no cause to derive from the juxtaposed verses, the answer is as follows: b If so, /b that no homiletical interpretation can be derived from this source, b let the verse say /b only: b You shall make fringes for yourself. Why do I /b need the expression b “twisted fringes” /b (Deuteronomy 22:12)? b Conclude from /b this b that /b this phrase b is free, /b i.e., a homiletical interpretation can be derived by the juxtaposition of verses due to this superfluous phrase.,The Gemara raises a difficulty: b This /b term, “twisted fringes,” b comes to /b teach b the measure /b of ritual fringes, i.e., the requisite number of strings for the fringes, as it is taught: b Twisted fringe, /b in the singular, indicates that it is entwined, which requires at least b two /b strings. Consequently, when the verse says b “twisted fringes” /b in the plural, it is referring to b four /b strings. This means that one must b prepare a twisted fringe and double it over from the middle, /b so that there are eight strings. Consequently, the term “twisted fringes” is not superfluous at all.,The Gemara responds: b If so, /b that this phrase is not extraneous at all, and therefore it cannot be used as a homiletical interpretation by the juxtaposition of verses, b let the verse say /b merely: b You shall not wear diverse kinds [ i sha’atnez /i ]. Why do I /b need the verse to add the phrase b “wool and linen together”? Conclude from /b this b that /b this phrase b is free, /b and a homiletical interpretation can be derived from the juxtaposition of verses.,The Gemara raises a further difficulty: b And still, /b it is b necessary /b for the verse to state “wool and linen together” b to /b teach another i halakha /i concerning diverse kinds: When b one /b combines a woolen garment with a linen garment, if he b stitches two stitches /b with a needle, this is considered b attachment, but a single stitch is not attachment. /b This i halakha /i is derived from the term “together,” which indicates that they are attached as one. The Gemara answers: b If so, let the Merciful One write: You shall not wear wool and linen together. Why do I /b need the verse to add the phrase b “diverse kinds”? Conclude from /b this b that /b this phrase b is free. /b ,The Gemara comments: b And still, /b it is b necessary /b for the verse to state “diverse kinds [ i sha’atnez /i ],” as this is interpreted as an acronym that teaches that the i halakha /i of diverse kinds applies only b when it is smooth combed [ i shoa /i ], spun [ i tavui /i ] /b as a thread, b and attached [ i noz /i ], /b but without these characteristics the connection is not considered diverse kinds. b Rather, /b the Gemara explains that b the entire /b interpretation b is derived from /b the term b “diverse kinds.” /b Since the Torah uses the highly distinctive word “ i sha’atnez /i ,” in addition to functioning as the above acronym it serves as the source of the verbal analogy with the term in the verse: “Neither shall there come upon you a garment of diverse kinds [ i sha’atnez /i ] mingled together” (Leviticus 19:19), from which it may be inferred that a positive mitzva overrides a prohibition.,§ The Gemara returns to the issue of a mitzva overriding a prohibition: b We have found that a positive mitzva overrides a regular prohibition. /b However, b where do we find that /b a positive mitzva b overrides a prohibition that includes i karet /i , as /b the phrase b “with her” is necessary to prohibit her? /b It was mentioned previously that the superfluous phrase “with her” teaches that the mitzva of levirate marriage does not override the prohibition against taking a wife’s sister. However, why is this necessary? Why would it have been assumed that a positive mitzva is so powerful that it overrides even a prohibition that is punishable by i karet /i ?, b And if you /b suggest an answer and b say: Let us derive /b this claim b from /b the mitzva of b circumcision, /b as there is a positive mitzva to perform circumcision on the eighth day of the boy’s life even on Shabbat, and this mitzva overrides the prohibition against performing labor on Shabbat, which is punishable by i karet /i , one could respond: b What /b about the fact b that circumcision /b is an extremely important and severe positive mitzva, b as thirteen covets were established over it? /b The term “covet” is mentioned thirteen times in the chapter of circumcision (Genesis, chapter 17).,The Gemara adds: And if you say it is derived b from the /b slaughter of b the Paschal lamb, /b which overrides Shabbat and is therefore a positive mitzva that overrides a prohibition punishable by i karet /i , this too can be rejected: b What /b about the fact b that the Paschal lamb /b is different, as it is a positive mitzva that is so severe that its neglect entails b i karet /i /b for those who do not bring it, unlike all other positive mitzvot?,The Gemara offers yet another suggestion: Perhaps it is derived b from the daily offering, /b which was slaughtered every day, even on Shabbat. This is a positive mitzva that overrides the prohibition against performing labor on Shabbat, which is punishable by i karet /i . The Gemara rejects this claim as well: b What /b about the fact b that the daily offering /b is special in b that it is frequent? /b Since the mitzva of the daily offering is performed every day, it is perhaps especially important, whereas a positive mitzva that applies only at certain times might not be powerful enough to override a severe prohibition.,The Gemara says: Clearly, the principle b cannot be derived from /b any single b one /b of these cases. However, b let it be derived from two /b of these cases combined together, by analyzing their common features. The Gemara asks: b From which /b two cases can b it be derived? /b If one would say that it can be derived b from circumcision and the Paschal lamb, /b the factor common to both is their particular severity, b as /b their neglect entails b i karet /i . /b If one would seek to derive this b from the Paschal lamb and the daily offering, /b these have a different common factor, b as /b both are b a requirement of /b the altar in b the Temple, /b not for personal benefit.,Likewise, if one would suggest deriving the principle b from circumcision and the daily offering, /b this too must be rejected, as both of these mitzvot b were /b known by the Jewish people b before the word /b of God was revealed at Mount Sinai. b And /b this is b according to /b the opinion of b the one who said /b that b the burnt-offering brought by the Jewish people in the desert was the daily offering. And /b moreover, b from all of these /b together, i.e., circumcision, the Paschal lamb, and the daily offering, it is b also /b not possible to derive a conclusion, b as /b all three of b these were /b known b before the word /b of God was revealed. If so, no principle can be derived from these three mitzvot.,§ b Rather, /b the Gemara suggests an alternative explanation: The inference from “with her” b is necessary, /b as were it not for this inference it might be assumed that the mitzva of levirate marriage overrides the prohibition against marrying one’s wife’s sister despite the fact that this prohibition incurs i karet /i , since it could b enter your mind to say /b that this i halakha /i b is derived from /b the mitzva of b honoring one’s father and mother. /b , b As it is taught /b in a i baraita /i : One b might /b have thought b that honoring one’s father and mother overrides Shabbat; /b therefore, b the verse states: “You shall fear every man his mother and his father and you shall keep My i Shabbatot /i , /b I am the Lord your God” (Leviticus 19:3). The i baraita /i explains the derivation from the verse: b All of you, /b both parent and child, b are obligated in My honor, /b and therefore honoring one’s parents does not override the honor of God, Who commanded the Jewish people to observe Shabbat.,The Gemara analyzes this i baraita /i : b What, is it not /b referring to a situation b where /b his father b said to him: Slaughter for me, cook for me, /b or any other labor prohibited on Shabbat on pain of i karet /i ? b And the reason /b that b the Merciful One /b specifically b writes: “Keep My i Shabbatot /i ,” /b is to warn against violating the prohibition against performing labor on Shabbat, a transgression which incurs i karet /i , for the purpose of honoring one’s parents. It may therefore be inferred that b if that was not so, /b the positive mitzva would b override /b Shabbat. It is therefore possible to deduce from here that in general, positive mitzvot override even prohibitions that entail i karet /i . The Gemara rejects this proof: b No, /b |
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14. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 22| 47b. מאי לאו זמן לא ברכת המזון ותפלה,הכי נמי מסתברא דאי ס"ד זמן זמן כל שבעה מי איכא הא לא קשיא דאי לא בריך האידנא מברך למחר או ליומא אחרינא,מ"מ כוס בעינן לימא מסייע ליה לר"נ דאמר רב נחמן זמן אומרו אפילו בשוק דאי אמרת בעינן כוס כוס כל יומא מי איכא דלמא דאיקלע ליה כוס,וסבר ר' יהודה שמיני טעון לינה והא תניא רבי יהודה אומר מנין לפסח שני שאינו טעון לינה שנא' (דברים טז, ז) ופנית בבקר והלכת לאהליך וכתיב (דברים טז, ח) ששת ימים תאכל מצות את שטעון ששה טעון לינה את שאינו טעון ששה אינו טעון לינה למעוטי מאי לאו למעוטי נמי שמיני של חג,לא למעוטי פסח שני דכוותיה הכי נמי מסתברא דתנן הביכורים טעונין קרבן ושיר ותנופה ולינה מאן שמעת ליה דאמר תנופה רבי יהודה וקאמר טעון לינה,דתניא ר' יהודה אומר (דברים כו, י) והנחתו זו תנופה אתה אומר זו תנופה או אינו אלא הנחה ממש כשהוא אומר והניחו הרי הנחה אמור הא מה אני מקיים והנחתו זו תנופה,ודלמא ר"א בן יעקב היא דתניא (דברים כו, ד) ולקח הכהן הטנא מידך לימד על הביכורים שטעונין תנופה דברי ר"א בן יעקב,מ"ט דר"א בן יעקב אתיא יד יד משלמים כתיב הכא ולקח הכהן הטנא מידך וכתיב התם (ויקרא ז, ל) ידיו תביאינה את אשי ה',מה כאן כהן אף להלן כהן ומה להלן בעלים אף כאן בעלים הא כיצד כהן מניח ידו תחת יד בעלים ומניף,מאי הוי עלה רב נחמן אמר אומרים זמן בשמיני של חג ורב ששת אמר אין אומרים זמן בשמיני של חג והלכתא אומרים זמן בשמיני של חג,תניא כוותי' דרב נחמן שמיני | 47b. b What, is it not /b that the blessing mentioned is the blessing of b time, /b in support of the opinion of Rabbi Yoḥa? The Gemara rejects this possibility: b No, /b the blessing here is b Grace after Meals and /b the i Amida /i b prayer, /b where mention is made of the Eighth Day of Assembly and not of i Sukkot /i . Therefore, there is no support for the opinion of Rabbi Yoḥa that one recites the blessing of time on the Eighth Day of Assembly.,The Gemara says: b So too, it is reasonable /b that this is the proper understanding of the i baraita /i , b as should it enter your mind /b that the i baraita /i is referring to the blessing of b time, is there /b a blessing of time b all seven /b days of i Sukkot /i ? One recites the blessing only on the first day. The Gemara responds: b This /b is b not difficult, /b and that is no proof that the i baraita /i is not referring to the blessing of time, as the i baraita /i could mean that b if one did not recite the blessing today, /b on the first day, b he recites the blessing on the next day or on another day /b of the Festival. Under those circumstances the blessing of time may be recited on any of the seven days.,The Gemara asks: How could one recite the blessing of time on each of the days of i Sukkot /i if b in any case we require /b the blessing to be recited over b a cup /b of wine, and not everyone has access to wine during the intermediate days of the Festival? From the fact that the Gemara does not consider this factor, b let us say /b that this i baraita /i b supports /b the opinion of b Rav Naḥman, as Rav Naḥman said: One recites /b the blessing of b time even in the marketplace, /b without wine, b as, if you say that we require a cup /b of wine in order to recite the blessing of time, b is there a cup of wine /b available b every day /b that would enable one to recite the blessing during the intermediate days of the Festival? The Gemara rejects this proof: b Perhaps /b the i baraita /i is referring to a case where b a cup /b of wine b happened to /b become available to b him. /b The i baraita /i is not describing the preferred method of reciting the blessing but merely a possibility.,The Gemara asks: b And does Rabbi Yehuda /b really b hold /b that the b Eighth /b Day of Assembly b requires /b one to b stay overnight /b at its conclusion? b But wasn’t /b it b taught /b in a i baraita /i that b Rabbi Yehuda says: From where /b is it derived b that the second i Pesaḥ /i , /b when the Paschal lamb is brought by those who were impure and unable to sacrifice it on the first i Pesaḥ /i , b does not require staying overnight /b at its conclusion? b As it is stated /b with regard to the first i Pesaḥ /i : b “And you shall turn in the morning and go unto your tents” /b (Deuteronomy 16:7), and immediately thereafter it is b written: “Six days you shall eat i matzot /i ” /b (Deuteronomy 16:8). From the juxtaposition of these two verses Rabbi Yehuda derives the following: b That which requires /b observance of the b six /b subsequent days b requires staying overnight; that which does not require /b observance of the b six /b subsequent days b does not require staying overnight. What /b does this juxtaposition come b to exclude? Is it not to exclude /b the b eighth day of the Festival, /b as it is not followed by the observance of six days?,The Gemara rejects this: b No, /b it comes b to exclude the second i Pesaḥ /i , which is similar to /b the first i Pesaḥ /i in terms of its offering, and it teaches that since it is not followed by the observance of six days there is no obligation to stay overnight. The Gemara says: b So too, it is reasonable /b to say that Rabbi Yehuda is excluding the second i Pesaḥ /i , b as we learned /b in a mishna: b The first fruits require /b a peace- b offering /b to be brought with them, b a song /b unique to the occasion, sung by the Levites, b waving, and staying overnight. Whom did you hear who said /b that first fruits require b waving? /b It is b Rabbi Yehuda, and /b the mishna b is saying /b that first fruits b require staying overnight. /b Apparently, Rabbi Yehuda excludes only the second i Pesaḥ /i from the requirement of staying overnight.,Rabbi Yehuda holds that first fruits require waving, b as it was taught /b in a i baraita /i : b Rabbi Yehuda says /b that it is stated with regard to first fruits: b “And you shall set it down /b before the Lord your God,” (Deuteronomy 26:10), and b this is /b referring to b waving /b before the altar the basket containing the first fruits. Do b you say /b that b this is /b referring to b waving, or /b perhaps it is referring b only to actually setting it down /b adjacent to the altar? b When /b the Torah b says: /b “And the priest shall take the basket from your hand b and set it down /b before the altar of the Lord your God” (Deuteronomy 26:4), b setting it down is already stated. How, /b then, b do I establish /b the meaning of the verse: b “And you shall set it down”? This is /b referring to b waving. /b ,The Gemara asks: b And perhaps /b the i baraita /i that requires one to stay overnight when bringing first fruits to Jerusalem is not in accordance with Rabbi Yehuda’s opinion. Rather, b it is /b in accordance with the opinion of b Rabbi Eliezer ben Ya’akov, /b who also holds that first fruits require waving. b As it was taught /b in a i baraita /i that it is written: b “And the priest shall take the basket from your hand” /b (Deuteronomy 26:4), which b taught concerning first fruits that they require waving. /b This is the b statement of Rabbi Eliezer ben Ya’akov. /b ,The Gemara asks: b What is the rationale /b for the opinion b of Rabbi Eliezer ben Ya’akov? /b How does he derive the waving of the first fruits from this verse? The Gemara answers: This b is derived /b by means of a verbal analogy between the term b “hand” /b written with regard to first fruits and the term b “hand” /b written with regard to b a peace-offering. It is written here, /b with regard to first fruits: b “And the priest shall take the basket from your hand,” and it is written there, /b with regard to a peace-offering: b “His own hands shall bring the offerings of the Lord made by fire; /b the fat with the breast shall he bring, that the breast may be waved before the Lord” (Leviticus 7:30).,In addition, one can derive by means of the verbal analogy that b just as here, /b with regard to first fruits, b a priest /b performs the waving, b so too, /b with regard to a peace-offering, b a priest /b performs the waving. b And just as there, /b with regard to a peace-offering, the b owner /b performs the waving, b so too here, /b with regard to first fruits, the b owner /b performs the waving. b How so? /b How can both the priest and the owner perform the waving? The owner places his hands beneath the peace-offering or under the first fruits, and the b priest places his hand under the hand of the owner and waves /b it together with him. In any event, Rabbi Eliezer ben Ya’akov requires waving of the first fruits. Therefore, it is possible that the i baraita /i is stated in accordance with the opinion of Rabbi Eliezer ben Ya’akov and no conclusive proof can be cited with regard to the opinion of Rabbi Yehuda., b What /b halakhic conclusion b was reached concerning /b the blessing of time? b Rav Naḥman said: One recites /b the blessing of b time on the eighth /b day b of the festival /b of i Sukkot /i . b And Rav Sheshet said: One does not recite /b the blessing of b time on the eighth /b day b of the Festival. /b The Gemara concludes: b And the i halakha /i is /b that b one recites /b the blessing of b time on the eighth /b day b of the Festival. /b ,The Gemara notes: b It was taught /b in a i baraita /i b in accordance with /b the opinion b of Rav Naḥman: /b The b eighth /b day |
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15. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 22| 44a. עכן מאי טעמא איענוש משום דהוו ידעי ביה אשתו ובניו,(יהושע ז, יא) חטא ישראל אמר רבי אבא בר זבדא אע"פ שחטא ישראל הוא אמר ר' אבא היינו דאמרי אינשי אסא דקאי ביני חילפי אסא שמיה ואסא קרו ליה,(יהושע ז, יא) וגם עברו את בריתי אשר צויתי אותם גם לקחו מן החרם גם גנבו גם כחשו גם שמו בכליהם אמר ר' אילעא משום ר' יהודה בר מספרתא מלמד שעבר עכן על חמשה חומשי תורה שנאמר חמשה גם,ואמר רבי אילעא משום רבי יהודה בר מספרתא עכן מושך בערלתו היה כתיב הכא וגם עברו את בריתי וכתיב התם (בראשית יז, יד) את בריתי הפר,פשיטא מהו דתימא במצוה גופיה לא פקר קמ"ל,(יהושע ז, טו) וכי עשה נבלה בישראל א"ר אבא בר זבדא מלמד שבעל עכן נערה המאורסה כתיב הכא וכי עשה נבלה וכתיב התם (דברים כב, כא) כי עשתה נבלה בישראל,פשיטא מהו דתימא כולי האי לא פקר נפשיה קמ"ל רבינא אמר דיניה כנערה המאורסה דבסקילה,אמר ליה ריש גלותא לרב הונא כתיב (יהושע ז, כד) ויקח יהושע את עכן בן זרח ואת הכסף ואת האדרת ואת לשון הזהב ואת בניו ואת בנותיו ואת שורו ואת חמורו ואת צאנו ואת אהלו ואת כל אשר לו אם הוא חטא בניו ובנותיו מה חטאו,אמר ליה וליטעמיך אם הוא חטא כל ישראל מה חטאו דכתיב (יהושע ז, כד) וכל ישראל עמו אלא לרדותן ה"נ כדי לרדותן,(יהושע ז, כה) וישרפו אותם באש ויסקלו אותם באבנים בתרתי אמר רבינא הראוי לשריפה לשריפה הראוי לסקילה לסקילה,(יהושע ז, כא) וארא בשלל אדרת שנער אחת טובה ומאתים שקלים כסף רב אמר איצטלא דמילתא ושמואל אמר סרבלא דצריפא,(יהושע ז, כג) ויציקום לפני ה' אמר רב נחמן בא וחבטם לפני המקום אמר לפניו רבש"ע על אלו תיהרג רובה של סנהדרין דכתיב (יהושע ז, ה) ויכו מהם אנשי העי כשלשים וששה איש ותניא שלשים וששה ממש דברי ר' יהודה אמר לו ר' נחמיה וכי שלשים וששה היו והלא לא נאמר אלא כשלשים וששה איש אלא זה יאיר בן מנשה ששקול כנגד רובה של סנהדרין,אמר רב נחמן אמר רב מאי דכתיב (משלי יח, כג) תחנונים ידבר רש ועשיר יענה עזות תחנונים ידבר רש זה משה ועשיר יענה עזות זה יהושע,מאי טעמא אילימא משום דכתיב ויציקום לפני ה' ואמר רב נחמן בא וחבטן לפני המקום אטו פנחס לא עביד הכי (דכתיב) (תהלים קו, ל) ויעמד פנחס ויפלל ותעצר המגפה ואמר ר' אלעזר ויתפלל לא נאמר אלא ויפלל מלמד שעשה פלילות עם קונו בא וחבטן לפני המקום אמר לפניו רבונו של עולם על אלו יפלו עשרים וארבעה אלף מישראל דכתיב (במדבר כה, ט) ויהיו המתים במגפה ארבעה ועשרים אלף,ואלא מהכא (יהושע ז, ז) למה העברת העביר את העם הזה את הירדן משה נמי מימר אמר (שמות ה, כב) למה הרעתה לעם הזה אלא מהכא (יהושע ז, ז) ולו הואלנו ונשב בעבר הירדן,(יהושע ז, י) ויאמר ה' אל יהושע קום לך דריש ר' שילא א"ל הקב"ה שלך קשה משלהם אני אמרתי (דברים כז, ד) והיה בעברכם את הירדן תקימו ואתם ריחקתם ס' מיל,בתר דנפק אוקים רב אמורא עליה ודרש (יהושע יא, טו) כאשר צוה ה' את משה עבדו כן צוה משה את יהושע וכן עשה יהושע לא הסיר דבר מכל אשר צוה ה' את משה,א"כ מה ת"ל קום לך א"ל אתה גרמת להם והיינו דקאמר ליה בעי (יהושע ח, ב) ועשית לעי ולמלכה כאשר עשית ליריחו ולמלכה וגו',(יהושע ה, יג) ויהי בהיות יהושע ביריחו וישא עיניו וירא וגו' ויאמר לא כי אני שר צבא ה' עתה באתי [ויפול יהושע אל פניו ארצה וישתחו] היכי עביד הכי והאמר רבי יוחנן אסור לו לאדם שיתן שלום לחבירו בלילה חיישינן שמא שד הוא,שאני התם דקאמר ליה (יהושע ה, יד) אני שר צבא ה' עתה באתי וגו' ודילמא משקרי גמירי דלא מפקי שם שמים לבטלה | 44a. b what is the reason /b that in the case of b Achan they were punished? /b The Gemara answers: Achan’s offense was not a hidden matter b because his wife and children knew about it, /b and they did not protest.,§ When God explained to Joshua the reason for the Jewish people’s defeat at the city of Ai, He said: b “Israel has sinned” /b (Joshua 7:11). b Rabbi Abba bar Zavda says: /b From here it may be inferred that b even when /b the Jewish people b have sinned, they are /b still called b “Israel.” Rabbi Abba says: This /b is in accordance with the adage b that people say: /b Even when b a myrtle is found among thorns, its name is myrtle and /b people b call it myrtle. /b ,The verse in Joshua continues: b “They have also transgressed My covet which I commanded them, and they have also taken of the dedicated property, and also stolen, and also dissembled, and also put it among their own goods.” Rabbi Ile’a says in the name of Rabbi Yehuda bar Masparta: /b This b teaches that Achan /b also b transgressed /b all b five books of the Torah, as /b the word b “also” is stated /b here b five /b times., b And Rabbi Ile’a says /b further b in the name of Rabbi Yehuda bar Masparta: Achan, /b in addition to his other evil actions, b would stretch his /b remaining b foreskin /b in order to conceal the fact that he was circumcised. An allusion to this offense is found in the wording of this verse. b Here, /b with regard to Achan, b it is written: “They have also transgressed My covet,” and there, /b with regard to circumcision, b it is written: “He has violated My covet” /b (Genesis 17:14).,The Gemara asks: Isn’t it b obvious /b that he concealed his circumcision, as Rabbi Ile’a said that he transgressed all five books of the Torah? The Gemara answers: b Lest you say /b that while Achan transgressed all five books of the Torah, b with regard to a mitzva /b relating to b his own body, /b such as circumcision, b he did not act irreverently, /b Rabbi Ile’a b teaches us /b that he sinned concerning this mitzva as well.,With regard to Achan, the verse states: b “And because he has committed a wanton deed in Israel” /b (Joshua 7:15). b Rabbi Abba bar Zavda says: /b This b teaches that /b Achan b engaged in sexual intercourse with a betrothed young woman. /b This offense is also alluded to by the wording of the verse. b Here, /b with regard to Achan, b it is written: “And because he has committed a wanton deed,” and there, /b with regard to a betrothed young woman who committed adultery, b it is written: “Because she has committed a wanton deed in Israel, /b to play the harlot in her father’s house” (Deuteronomy 22:21).,The Gemara asks: Isn’t this b obvious, /b as Achan transgressed the entire Torah? The Gemara similarly answers: b Lest you say /b that b he did not act irreverently to such an extent, /b Rabbi Abba bar Zavda b teaches us /b that he paid no heed even to this prohibition. b Ravina said: /b This verbal analogy does not teach what Achan’s offense was; rather, it teaches that b his punishment /b was b like /b that of b a betrothed young woman /b who committed adultery, for b which /b she is executed b by stoning. /b ,§ b The Exilarch said to Rav Huna: It is written: “And Joshua took Achan, son of Zerah, and the silver, and the mantle, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had, /b and all Israel with him…and all Israel stoned him with stones; and they burned them with fire, and stoned them with stones” (Joshua 7:24–25). b If /b Achan b sinned, /b so that he was liable to be stoned, b did his sons and daughters /b also b sin, /b that they too should be stoned?,Rav Huna b said to /b the Exilarch: b And according to your reasoning /b that Achan’s family was also punished, b if /b Achan b sinned, did all of Israel sin? As it is written: “And all Israel with him.” Rather, /b Joshua took all of the people to the Valley of Achor not to stone them, but b to chastise them /b and strike fear into their hearts by making them witness the stoning. b So too, /b he took Achan’s household there b in order to chastise them. /b ,With regard to Achan’s punishment, the verse states: b “And they burned them with fire, and stoned them with stones.” /b The Gemara asks: Did they punish him b with two /b punishments? b Ravina says: That which was fit for burning, /b e.g., an item of clothing, was taken out b for burning, /b and b that which was fit for stoning, /b e.g., an animal, was taken out b for stoning. /b ,§ In his confession, Achan states: b “And I saw among the spoil a fine mantle of Shinar, and two hundred shekels of silver” /b (Joshua 7:21). b Rav says: /b A mantle of Shinar is b a cloak [ i itztela /i ] of /b choice b wool [ i demeilta /i ], and Shmuel says: /b It is b a garment [ i sarbela /i ] dyed with alum. /b ,With regard to the spoils that Achan took for himself, the verse states: b “And they laid them out before the Lord” /b (Joshua 7:23). b Rav Naḥman says: /b Joshua b came and cast down /b the spoils b before God. /b Joshua b said to Him: Master of the Universe, /b was it b because of these /b small items that b the majority of the Sanhedrin were killed? As it is written: “And the men of Ai smote of them about thirty-six men” /b (Joshua 7:5), b and it is taught /b in a i baraita /i : b Thirty-six /b men, b literally, /b were killed; this is b the statement of Rabbi Yehuda. Rabbi Neḥemya said to /b Rabbi Yehuda: b But were they /b precisely b thirty-six /b men? b Didn’t it state only: “About thirty-six men”? Rather, this is /b a reference to b Yair, son of Manasseh, /b who was killed, and b who was /b himself b equivalent /b in importance b to the majority of the Sanhedrin, /b i.e., thirty-six men., b Rav Naḥman says that Rav says: What /b is the meaning of that b which is written: “The poor man speaks entreaties, but the rich man answers with impudence” /b (Proverbs 18:23)? b “The poor man speaks entreaties”; this /b is a reference to b Moses, /b who addressed God in a tone of supplication and appeasement. b “But the rich man answers with impudence”; this /b is a reference to b Joshua, /b who spoke to God in a belligerent manner.,The Gemara asks: b What is the reason /b that Joshua is considered to have answered God with impudence? b If we say /b that it is b because it is written: “And he laid them out before the Lord,” and Rav Naḥman says /b that this means that Joshua b came and cast /b the spoils b down before God /b as part of his argument, this is difficult: b Is that to say /b that b Pinehas did not act the same /b way in the incident involving Zimri and Cozbi? b As it is written: “Then stood up Pinehas, and executed judgment [ i vayefallel /i ], and the plague was stayed” /b (Psalms 106:30), b and Rabbi Elazar says: And he prayed [ i vayitpallel /i ], is not stated; rather, “and he executed judgment [ i vayefallel /i ]” /b is stated, which b teaches that he entered into a judgment /b together b with his Creator. /b How so? b He came and cast /b Zimri and Cozbi b down before God, /b and b said to Him: Master of the Universe, /b was it b because of these /b sinners that b twenty-four thousand /b members b of the Jewish people fell? As it is written: “And those that died by the plague were twenty-four thousand” /b (Numbers 25:9)., b Rather, /b Joshua’s belligerence is seen b from this /b verse: b “Why have You brought this people over the Jordan” /b (Joshua 7:7), as if he were complaining about God’s treatment of Israel. This too is difficult, as b Moses also said /b a similar statement: b “Why have You dealt ill with this people? /b Why is it that You have sent me?” (Exodus 5:22). b Rather, /b Joshua’s belligerence is seen b from here, /b from the continuation of the previously cited verse in Joshua: b “Would that we had been content and had remained in the Transjordan” /b (Joshua 7:7).,§ With regard to the verse that states: b “And the Lord said to Joshua: Get you up; /b why do you lie this way on your face?” (Joshua 7:10), b Rabbi Sheila taught /b in a public lecture: b The Holy One, Blessed be He, said to /b Joshua: b Your /b own sin b is /b even b worse than /b that of the other Jews who sinned, as b I said /b to the Jewish people: b “And it shall be when you have gone over the Jordan, that you shall set up /b these stones” (Deuteronomy 27:4), b and you have /b already b distanced yourselves sixty i mil /i /b from the Jordan River, and you have yet to fulfill the mitzva., b After /b Rav Sheila finished his lecture and b went out, Rav, /b who had been present but remained silent, b placed an interpreter alongside him, /b who would repeat his lecture in a loud voice so that the public could hear it, b and he taught: /b The verse states: b “As the Lord commanded Moses His servant, so did Moses command Joshua, and so did Joshua; he left nothing undone of all that the Lord had commanded Moses” /b (Joshua 11:15). This indicates that Joshua could not have been guilty of a grave offense such as delaying in setting up the stones., b If so, what /b is the meaning when b the verse states: “Get you up,” /b hinting that Joshua was in fact responsible for some transgression? The matter should be understood as follows: God b said to /b Joshua: b You caused /b the Jewish people to sin, as had you not dedicated all the spoils of Jericho to the Tabernacle treasury, the entire incident of Achan taking the spoils improperly would not have occurred. b And this is what /b God b said to him at Ai: “And you shall do to Ai and her king as you did to Jericho and her king; /b only its spoil and its cattle shall you take for a prey to yourselves” (Joshua 8:2), instructing Joshua that the Jewish people should keep the spoils.,The verse states: b “And it came to pass when Joshua was by Jericho that he lifted up his eyes and looked, /b and, behold, a man stood over against him with his sword drawn in his hand: And Joshua went to him and said to him, Are you for us or for our adversaries? b And he said: No, but I am captain of the host of the Lord; I have now come. And Joshua fell on his face to the earth, and bowed down” /b (Joshua 5:13–14). The Gemara asks: b How could /b Joshua b do so, /b bowing down to a stranger at night? b But doesn’t Rabbi Yoḥa say: /b It is b prohibited for a person to greet another /b whom he does not recognize b at night, /b as b we are concerned that perhaps /b the one he doesn’t recognize b is a demon? /b Why was Joshua not concerned about this possibility?,The Gemara answers: b It is different there, as /b the stranger b said to /b Joshua: b “I am captain of the host of the Lord; I have now come.” /b The Gemara asks: b But perhaps /b he was in fact a demon and b he was lying? /b The Gemara answers: It b is learned /b as a tradition b that /b demons b do not utter the name of Heaven in vain, /b and since this figure mentioned the name of Heaven, he must have been speaking the truth. |
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16. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •tamid service, prayers in Found in books: Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 22| 31a. שאני התם דשירה דיומיה היא,תניא רבי יהודה אומר משום ר"ע בראשון מה היו אומרים (תהלים כד, א) לה' הארץ ומלואה על שם שקנה והקנה ושליט בעולמו,בשני מה היו אומרים (תהלים מח, ב) גדול ה' ומהולל מאד על שם שחילק מעשיו ומלך עליהן,בשלישי היו אומרים (תהלים פב, א) אלהים נצב בעדת אל על שם שגילה ארץ בחכמתו והכין תבל לעדתו ברביעי היו אומרים (תהלים צד, א) אל נקמות ה' על שם שברא חמה ולבנה ועתיד ליפרע מעובדיהן,בחמישי היו אומרים (תהלים פא, ב) הרנינו לאלהים עוזנו על שם שברא עופות ודגים לשבח לשמו בששי היו אומרים (תהלים צג, א) ה' מלך גאות לבש על שם שגמר מלאכתו ומלך עליהן בשביעי היו אומרים (תהלים צב, א) מזמור שיר ליום השבת ליום שכולו שבת,א"ר נחמיה מה ראו חכמים לחלק בין הפרקים הללו אלא בראשון שקנה והקנה ושליט בעולמו בשני שחילק מעשיו ומלך עליהם בשלישי שגילה ארץ בחכמתו והכין תבל לעדתו,ברביעי שברא חמה ולבנה ועתיד ליפרע מעובדיהן בחמישי שברא עופות ודגים לשבח לשמו בששי שגמר מלאכתו ומלך עליהם בשביעי על שם ששבת,וקמיפלגי בדרב קטינא דאמר רב קטינא שיתא אלפי שני הוה עלמא וחד חרוב שנאמר (ישעיהו ב, יא) ונשגב יי' לבדו ביום ההוא (אמר אביי) תרי חרוב שנאמ' (הושע ו, ב) יחיינו מיומים,במוספי דשבתא מה היו אומרים אמר רב ענן בר רבא אמר רב הזי"ו ל"ך,ואמר רב חנן בר רבא אמר רב כדרך שחלוקים כאן כך חלוקין בבית הכנסת,במנחת' דשבתא מה היו אומרי' אמר רבי יוחנן אז ישיר ומי כמוך ואז ישיר,איבעי' להו הני כולהו בחד שבתא אמרי להו או דלמא כל שבתא ושבתא אמרי חד תא שמע דתניא א"ר יוסי עד שהראשונה אומרת אחת שניה חוזרת שתים שמע מינה כל שבתא ושבתא אמרי חד שמע מינה,אמר רב יהודה בר אידי א"ר יוחנן עשר מסעות נסעה שכינה מקראי וכנגדן גלתה סנהדרין מגמרא,עשר מסעות נסעה שכינה מקראי מכפרת לכרוב ומכרוב לכרוב ומכרוב למפתן וממפתן לחצר ומחצר למזבח וממזבח לגג ומגג לחומה ומחומה לעיר ומעיר להר ומהר למדבר וממדבר עלתה וישבה במקומה שנאמר (הושע ה, טו) אלך אשובה אל מקומי,מכפורת לכרוב מכרוב לכרוב ומכרוב למפתן דכתיב (שמות כה, כב) ונועדתי [לך שם ודברתי] אתך מעל הכפורת וכתיב וירכב על כרוב ויעף וכתיב (יחזקאל ט, ג) וכבוד אלהי ישראל נעלה מעל הכרוב אשר היה עליו אל מפתן הבית,וממפתן לחצר דכתיב (יחזקאל י, ד) וימלא הבית את הענן והחצר מלאה את נגה כבוד ה' מחצר למזבח דכתיב ראיתי את ה' נצב על המזבח וממזבח לגג דכתיב (משלי כא, ט) טוב לשבת על פנת גג מגג לחומה דכתיב והנה ה' נצב על חומת אנך מחומה לעיר דכתיב (מיכה ו, ט) קול ה' לעיר יקרא,ומעיר להר דכתיב ויעל כבוד ה' מעל תוך העיר ויעמד על ההר אשר מקדם לעיר ומהר למדבר דכתיב (משלי כא, יט) טוב שבת בארץ מדבר וממדבר עלתה וישבה במקומה דכתיב אלך אשובה אל מקומי וגו',א"ר יוחנן ששה חדשים נתעכבה שכינה לישראל במדבר שמא יחזרו בתשובה כיון שלא חזרו אמר תיפח עצמן שנאמר (איוב יא, כ) ועיני רשעים תכלינה ומנוס אבד מנהם ותקותם מפח נפש,וכנגדן גלתה סנהדרין מגמרא מלשכת הגזית לחנות ומחנות לירושלים ומירושלים ליבנה | 31a. The Gemara rejects this argument. b It is different there, as /b in any case “Sing aloud” b is the psalm of the day, /b either because it was an ordinary Thursday or because it was Rosh HaShana. However, there is no proof from here that in all uncertain cases they would recite the psalm for an ordinary weekday, as it is possible that they did not recite any psalm at all.,§ The Gemara expands on the topic of the daily psalms recited by the Levites. b It is taught /b in a i baraita /i that b Rabbi Yehuda said in the name of Rabbi Akiva: On the first /b day of the week, Sunday, b what /b psalm b would /b the Levites b recite? /b The psalm beginning with the phrase: b “The earth is the Lord’s, and its fullness” /b (Psalms 24:1), in commemoration of the first day of Creation, b because /b on that day b He acquired /b the world b and transferred /b it to man, b and /b He b was /b the only b ruler in His world, /b as the angels were not created until the second day., b On the second /b day of the week b what /b psalm b would /b the Levites b recite? /b The psalm that begins: b “Great is the Lord, and highly to be praised /b in the city of our God, His sacred mountain” (Psalms 48:2). This is b because /b on the second day of Creation b He separated His works, /b dividing between the upper waters and the lower waters, b and ruled over them /b as King; and this psalm speaks of Jerusalem as “The city of a great King” (Psalms 48:3)., b On the third /b day of the week b they would recite /b the psalm beginning: b “God stands in the congregation of God” /b (Psalms 82:1), b because /b on the third day of Creation b He revealed the land in His wisdom and /b thereby b prepared the world for His assembly /b that could now live on the dry land. b On the fourth /b day of the week b they would recite /b the psalm beginning: b “O Lord God, to Whom vengeance belongs” /b (Psalms 94:1), b because /b on the fourth day of Creation b He created the sun and the moon, and in the future He will punish /b and take vengeance upon b those who worship them. /b , b On the fifth /b day of the week the Levites b would recite /b the psalm beginning: b “Sing aloud to God our strength” /b (Psalms 81:2), b because /b on the fifth day of Creation b He created birds and fish to praise His name. On the sixth /b day of the week b they would recite /b the psalm beginning: b “The Lord reigns, He is clothed with majesty” /b (Psalms 93:1), b because /b on that day b He completed His labor and ruled over /b all of creation in full glory. b On the seventh /b day of the week, Shabbat, b they would recite /b the psalm beginning: b “A psalm, a song for the day of Shabbat” /b (Psalms 92:1), b as /b the future world will be b a day that is all Shabbat. /b , b Rabbi Neḥemya said: What did the Sages see /b that led them b to distinguish between these chapters, /b as they interpret the psalms recited on the six weekdays as referring to the past, whereas the psalm recited on Shabbat is referring to the future. b Rather, /b all of the psalms refer to the past. The first six are as explained above: b On the first /b day, the reason is b that He acquired /b the world b and transferred /b it to man, b and /b He b was /b the only b ruler in His world; on the second /b day, the reason is b that He separated His works and ruled over them /b as King; b on the third /b day, the reason is b that He revealed the land in His wisdom and /b thereby b prepared the world for His assembly. /b , b On the fourth /b day, the reason is b that He created the sun and the moon, and in the future He will punish those who worship them; on the fifth /b day, the reason is b that He created birds and fish to praise His name; on the sixth /b day, the reason is b that He completed His labor and ruled over /b all of creation. However, b on the seventh /b day, the reason is b that He rested /b from His work, as the phrase “A psalm, a song for the day of Shabbat” is referring to the first Shabbat of Creation.,The Gemara comments: b And /b these i tanna’im /i b disagree with /b regard to a statement b of Rav Ketina, as Rav Ketina said: The world will exist for six thousand years, and /b for b one /b thousand years it will be b destroyed, as it is stated: “And the Lord alone shall be exalted on that day” /b (Isaiah 2:11), and one day for God is a thousand years, as indicated in the verse: “For a thousand years in Your sight are but as yesterday when it is past” (Psalms 90:4). Rav Ketina’s statement is in accordance with the opinion of Rabbi Akiva. Conversely, b Abaye said: /b The world will be b destroyed /b for b two /b thousand years, b as it is stated: “After two days He will revive us” /b (Hosea 6:2). According to the opinion of Abaye that the destruction will be for two days, there is no connection between the future world and the day of Shabbat, which is only one day.,§ The Gemara further asks: When it came b to the additional offerings of Shabbat, what would /b the Levites b recite? Rav A bar Rava said /b that b Rav said: /b They would recite in accordance with the mnemonic b i hei /i , i zayin /i , i yod /i , i vav /i , i lamed /i , i kaf /i . /b They would divide the song of i Ha’azinu /i into six sections, each of which began with a letter of the mnemonic: “Give ear [ i ha’azinu /i ], you heavens” (Deuteronomy 32:1); “Remember [ i zekhor /i ] the days of old” (Deuteronomy 32:7); “He made him ride [ i yarkivehu /i ] on the high places of the earth” (Deuteronomy 32:13); “The Lord saw it [ i vayar /i ] and spurned” (Deuteronomy 32:19); “Were it not [ i lulei /i ] that I dread the enemy’s provocation” (Deuteronomy 32:27); “For i [ki] /i the Lord will judge His people” (Deuteronomy 32:36)., b And Rav Ḥa bar Rava said /b that b Rav said: In the manner that /b the verses of the song of i Ha’azinu /i b are divided here /b for the recitation of the additional offerings of Shabbat in the Temple, b so too are they divided /b when they are read b in the synagogue /b on Shabbat.,The Gemara asks another question: When it came b to the /b daily b afternoon offering on Shabbat, what would /b the Levites b recite? Rabbi Yoḥa said: “Then sang /b Moses” (Exodus 15:1), b and: “Who is like You” /b (Exodus 15:11), the two halves of the Song of the Sea, b and: “Then Israel sang /b this song” (Numbers 21:17), the entire Song of the Well., b A dilemma was raised before /b the Sages: Does b one recite all these /b sections of the song of i Ha’azinu /i b on each Shabbat, or perhaps on each and every Shabbat /b they would b recite one /b section? The Gemara suggests: b Come /b and b hear, as it is taught /b in a i baraita /i that b Rabbi Yosei said: By /b the time b that /b those who recite b the first /b set, i.e., the verses for the additional offerings brought on Shabbat, b recite /b it b once, /b those who recite b the second /b set, for the daily afternoon offering, would b repeat /b their cycle b twice, /b as the first set was comprised of six sections, whereas the second set included only three sections. b Learn from here /b that b each and every Shabbat they would recite /b only b one /b section. The Gemara concludes: Indeed, b learn from here /b that this is correct.,§ b Rav Yehuda bar Idi said /b that b Rabbi Yoḥa said: The Divine Presence traveled ten journeys, /b i.e., it left the Temple and Eretz Yisrael in ten stages at the time of the destruction of the First Temple, as derived b from verses. And corresponding to them the Sanhedrin was exiled /b in ten stages at the end of the Second Temple period and after the destruction of the Temple, and this is known b from tradition. /b ,The Gemara elaborates. b The Divine Presence traveled ten journeys, /b as derived b from verses. /b The ten journeys are: b From the Ark cover to the cherub; and from /b one b cherub to /b the other b cherub; and from /b the second b cherub to the threshold /b of the Sanctuary; b and from the threshold to the courtyard; and from the courtyard to the altar; and from the altar to the roof; and from the roof to the wall /b of the Temple Mount; b and from the wall to the city; and from the city to a mountain /b close to Jerusalem; b and from /b that b mountain to the wilderness; and from the wilderness it ascended and rested in its place /b in Heaven, isolated from humanity, b as it is stated: “I will go and return to My place” /b (Hosea 5:15).,The Gemara cites the sources for each of these stages: b From the Ark cover /b the Divine Presence traveled b to the cherub, /b and b from /b one b cherub to /b the other b cherub, and from the /b second b cherub to the threshold, as it is written /b with regard to Moses in the Tabernacle: b “And there I will meet with you, and I will speak to you from above the Ark cover, /b from between the two cherubs” (Exodus 25:22). b And it is written: “And He rode upon a cherub, and flew” /b (II Samuel 22:11), which indicates that the glory of the Divine Presence can rest upon one cherub. b And it is written: “And the glory of the God of Israel had ascended from the cherub, on which it was, to the threshold of the House” /b (Ezekiel 9:3), i.e., the Divine Presence moved from the cherub to the threshold., b And from the threshold /b of the Sanctuary the Divine Presence went b to the courtyard, as it is written: “And the House was filled with the cloud and the courtyard was full of the brightness of the Lord’s glory” /b (Ezekiel 10:4). b From the courtyard to the altar, as it is written: “I saw the Lord standing on the altar” /b (Amos 9:1). b And from the altar to the roof, as it is written: “It is better to dwell in a corner of the roof /b than in a house together with a contentious woman” (Proverbs 21:9). b From the roof to the wall, as it is written: “And behold, the Lord stood upon a wall made by a plumb line” /b (Amos 7:7). b From the wall to the city, as it is written: “The Lord’s voice cries to the city” /b (Micah 6:9)., b And from the city /b the Divine Presence arose b to the mountain /b nearest the Sanctuary, i.e., the Mount of Olives, b as it is written: “And the glory of the Lord went up from the midst of the city, and stood upon the mountain, which is on the east side of the city” /b (Ezekiel 11:23). b And from the mountain to the wilderness, as it is written: “It is better to live in the wilderness /b than with a contentious and fretful woman” (Proverbs 21:19). b And from the wilderness it ascended and rested in its place /b in Heaven, b as it is written: “I will go and return to My place /b until they acknowledge their guilt” (Hosea 5:15)., b Rabbi Yoḥa said: /b For b six months the Divine Presence lingered in the wilderness, /b waiting b for the Jewish people, /b hoping that b perhaps they would repent /b and it would be able to return to its place. b When they did not repent, /b the Divine Presence b said: Let them /b despair and b be lost, as it is stated: “But the eyes of the wicked shall fail, and they shall have no way to flee, and their hope shall be the drooping of the soul” /b (Job 11:20). This concludes the discussion of the ten stages of the exile of the Divine Presence from the Holy of Holies., b And corresponding to /b these ten stages, b the Sanhedrin was exiled /b in ten stages at the end of the Second Temple period and after the destruction of the Temple, and this is known b from tradition: From the Chamber of Hewn Stone, /b its fixed seat in the Temple, b to i Ḥanut /i , /b literally, shop, a designated spot on the Temple Mount outside the Temple proper; b and from i Ḥanut /i to Jerusalem; and from Jerusalem to Yavne; /b |
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17. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 22| 81a. בשני שלה ואחר כך ראתה אינה אוכלת ופטורה מלעשות פסח שני,מ"ט לאו משום דמרצה ציץ אמרי לא משום דקסבר ר' יוסי מכאן ולהבא היא מטמאה,והתניא רבי יוסי אומר זב בעל שתי ראיות ששחטו וזרקו עליו בשביעי שלו ואחר כך ראה וכן שומרת יום כנגד יום ששחטו וזרקו עליה בשני שלה ואחר כך ראתה הרי אלו מטמאין משכב ומושב למפרע,ופטורים מלעשות פסח שני,אמרי מאי למפרע מדרבנן,ואף רבי אושעיא סבר מטמא למפרע מדרבנן דתניא רבי אושעיא אומר אבל זב שראה בשביעי שלו סותר את שלפניו וא"ל רבי יוחנן לא יסתור אלא יומו,ממה נפשך אי קסבר למפרע הוא מטמא אפילו כולהו נסתור אי קסבר מכאן ולהבא הוא מטמא יומו נמי לא נסתור אלא אימא לא יסתור ולא יומו,וא"ל רבי יוסי קאי כוותך והא רבי יוסי אומר מטמאין משכב ומושב למפרע אלא לאו שמע מינה מטמא למפרע מדרבנן ש"מ,ולר' יוסי השתא דאמר מכאן ולהבא הוא מטמא [למת] בלבד למעוטי מאי,נפשוט מינה דבכהן והותרה לו טומאת התהום,אמרי לעולם בבעלים ובפסח וקסבר אין שוחטין וזורקין על טמאי שרץ ואיצטריך למעוטי,אלא לרבי יוסי זבה גמורה היכי משכחת לה,בשופעת אי בעית אימא כגון שראתה כל שני בין השמשות,בעי רב יוסף כהן המרצה בתמיד הותרה לו טומאת התהום או לא אם תמצא לומר כהן המרצה בקרבנותיהן (של נזיר ועושה פסח) הותרה לו טומאת התהום כהן המרצה בתמיד מאי מי אמרינן כי גמירי טומאת התהום בפסח בתמיד לא גמירי או דילמא יליף תמיד מפסח,אמר רבה ק"ו ומה במקום שלא הותרה לו טומאה ידועה הותרה לו טומאת התהום מקום שהותרה לו טומאה ידועה | 81a. b on her second /b day, after she immersed in a ritual bath. At that point, it is unclear whether she will remain clean of discharges for the remainder of the day, in which case she was pure from the time she immersed and may eat the Paschal lamb at night, or whether she will experience a discharge of blood during the day, in which case her immersion is retroactively invalid and she was impure the entire time. b And after that, she saw /b blood, thus retroactively clarifying that at the time the Paschal lamb was slaughtered she was unfit to participate in it. The i halakha /i is that b she may not eat /b from the Paschal lamb due to her ritual impurity, b but she is exempt from performing /b the ritual of b the second i Pesaḥ /i . /b ,The Gemara explains: b What is the reason /b that she is exempt from the second i Pesaḥ /i ? b Is it not because the frontplate appeases /b God, and therefore her first Paschal lamb was valid? Consequently, it is clear that the frontplate does appease God for uncertain ritual impurity related to the discharge of a i zava /i . b Say /b in refutation of this proof: b No, /b this is not the reason. Rather, it is b because Rabbi Yosei holds /b that b she renders /b objects b impure from now and onward. /b When a woman who keeps watch a day for a day experiences another discharge on the second day after she immersed in a ritual bath, she is not retroactively considered to have been impure the entire time; rather, she begins a new period of impurity from the time of her second discharge. Therefore, when the Paschal lamb was slaughtered on her behalf, she was ritually pure.,The Gemara questions this refutation: b Wasn’t /b the following b taught /b in a i baraita /i ? b Rabbi Yosei says: /b With regard to b a i zav /i who has had two sightings /b of discharge b for whom they slaughtered /b a Paschal lamb b and sprinkled /b its blood b on his seventh /b day, after he immersed in a ritual bath, b and subsequently /b on that same day b he saw /b an additional discharge, which makes him ritually impure for another seven days; b and similarly, /b with regard to b a woman who keeps watch a day for a day for whom they slaughtered /b a Paschal lamb b and sprinkled /b its blood b on her second /b day after she immersed in a ritual bath, b and subsequently she saw /b an additional discharge on that same day; b these /b i zavim /i b render /b objects designed for b lying and sitting impure retroactively. /b Once they experience an additional discharge, any object designed for lying or sitting upon which the i zav /i or i zava /i leaned between his or her immersion and the new discharge is considered to be retroactively impure from the time he or she leaned on it.,However, b they are exempt from performing /b the ritual of b the second i Pesaḥ /i . /b This is proof that Rabbi Yosei holds that their ritual impurity is retroactive. Therefore, at the time the Paschal lamb is slaughtered, it is uncertain whether they are ritually pure or impure, because if they have another discharge before the end of the day, they are retroactively considered to have been impure the entire time. From the fact that they are exempt from the second i Pesaḥ /i even if it turns out that they were ritually impure, it appears that the frontplate does appease God for uncertain ritual impurity due to the discharge of a i zava /i .,The Gemara responds to this attempted proof. b Say: What /b is the meaning of Rabbi Yosei’s statement that the ritual impurity applies b retroactively? /b It means that the ritual impurity applies by b rabbinic /b decree. However, according to Torah law, the i zav /i or i zava /i is impure only from the time of the new sighting and onward.,The Gemara points out that b even Rabbi Oshaya holds /b that, according to Rabbi Yosei, a i zav /i or i zava /i b renders /b objects designed for sitting or lying b impure retroactively /b only by b rabbinic /b decree in these circumstances. b As it was taught /b in a i baraita /i that b Rabbi Oshaya says: But /b with regard to b a i zav /i who saw /b a discharge b on his seventh /b day, b it cancels /b the clean days b that preceded it. And Rabbi Yoḥa said to him: It should cancel only its day, /b i.e., the day on which he experienced the discharge, and he should require only one additional clean day.,The Gemara expresses surprise: b Whichever way you /b look at Rabbi Yoḥa’s statement, it is difficult: b If he holds /b that that the i zav /i b renders /b objects b impure retroactively, /b the new discharge b should cancel all /b the days. Conversely, b if he holds /b that the i zav /i b renders /b objects b impure from now and onward, it should not cancel even its own day. /b Since part of the seventh day was clean, the i zav /i is considered to have successfully completed his seven clean days, and the new discharge renders him impure for only one day. b Rather, say instead /b that Rabbi Yoḥa said as follows: b It should not cancel even its own day. /b , b And /b Rabbi Oshaya b said to him: /b I do not agree with you, but know that b Rabbi Yosei, /b who exempts one in this circumstance from the second i Pesaḥ /i , b holds in accordance with your /b opinion. The Gemara analyses Rabbi Oshaya’s statement: b But didn’t Rabbi Yosei say /b that b they render /b objects designed for b lying and sitting impure retroactively, /b whereas Rabbi Yoḥa holds that they render these items impure only from the time of the new discharge and onward? b Rather, /b must one b not conclude from this that /b when Rabbi Yosei said b he renders /b these items b impure retroactively, /b he meant that this ruling is b due to rabbinic /b decree and is not Torah law? The Gemara concludes: Indeed, b conclude from this. /b ,The Gemara returns to its discussion of whether the leniency of impurity of the deep applies to priests and Rava’s attempt to prove that it does, based upon Rabbi Ḥiyya’s statement that impurity of the deep is permitted only with regard to ritual impurity imparted by a corpse. The Gemara asks: b According to Rabbi Yosei, now that he said /b that a i zav /i who immersed and then saw an additional discharge b renders /b items b impure /b only b from now and onward /b according to Torah law, and not retroactively, Rabbi Ḥiyya’s statement that the leniency of impurity of the deep applies b only to /b ritual impurity imparted by b a corpse /b was stated b to exclude what /b other case? Rabbi Ḥiyya could not have been excluding impurity due to the discharge of a i zav /i or i zava /i , as suggested above, because their offerings are valid even without the frontplate placating God., b Let us resolve /b the dilemma b from this /b statement of Rabbi Ḥiyya, as it must come to exclude impurity from a creeping animal. If so, it must be referring to b a priest, and impurity of the deep is permitted for him. /b , b Say /b in response to this attempted proof: b Actually, /b you can explain that it refers to the impurity of b the owners and to /b a case where they are offering b the Paschal lamb, and /b Rabbi Ḥiyya b holds /b that b one may not slaughter /b an offering b and sprinkle /b its blood b for /b those who are b impure from a creeping animal. /b Therefore, it is necessary to clarify whether this i halakha /i applies to those unknowingly rendered impure by a creeping animal, b and it was necessary to exclude /b this case and teach that the leniency of impurity of the deep applies only to ritual impurity imparted by a corpse and not to impurity from a creeping animal.,The Gemara asks another question: b But, according to /b the opinion of b Rabbi Yosei, /b in the case of a woman who keeps watch a day for a day, under b what circumstances /b can a b full-fledged i zava /i be found? /b If a new sighting does not retroactively render her impure, and it is considered as though it were the first sighting in a new series of discharges, how is it possible to link three sightings together to produce a full-fledged i zava /i ? The three sightings will always be considered separate.,The Gemara answers: A case of a full-fledged i zava /i is found b in /b a woman b who continuously flows, /b i.e., she experiences a continuous discharge of blood that spans three days. b If you wish, say /b instead that the case is b where she saw /b a discharge b for two entire twilights, /b meaning that she experienced a discharge for the entire twilight period on two consecutive days. In this case, there is no clean period separating the discharges at the beginning of a calendar day, and all of them are linked., b Rav Yosef raised a dilemma: /b With regard to b the priest who facilitates acceptance of the daily offering, is ritual impurity of the deep permitted for him or not? /b The two sides of the dilemma are as follows: b If you say /b that b the priest who facilitates acceptance of the offerings of the nazirite and /b of b one who performs /b the ritual of b the Paschal lamb, ritual impurity of the deep is permitted for him, /b then in the case of b the priest who facilitates acceptance of the daily offering, what /b is the i halakha /i ? b Do we say /b that b when we learned /b the i halakha /i of b impurity of the deep /b through oral tradition, it was b with regard to the Paschal lamb, /b but b with regard to the daily offering we did not learn /b it? b Or perhaps /b we can b derive /b that the i halakha /i applies to b the daily offering from /b the fact that it applies to the b Paschal lamb? /b , b Rabba said: /b This dilemma can be resolved through an b i a fortiori /i inference: Just as in a place where known ritual impurity is not permitted for him, /b e.g., with regard to the Paschal lamb, for which known impurity disqualifies the offering and one would have to observe the second i Pesaḥ /i , nonetheless b impurity of the deep is permitted for him, /b all the more so b in a place /b where b known ritual impurity is permitted for him, /b with regard to communal offerings, as such offerings may be sacrificed even in a known state of impurity if there is no way to sacrifice the offering in a state of purity, |
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18. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 22 | 44a. is b more lowly /b than a woman, and therefore it is appropriate to recite an additional blessing on not having been born a slave.,§ b The Sages taught: This i ḥilazon /i , /b which b is /b the source of the sky-blue dye used in ritual fringes, has the following characteristics: b Its body resembles the sea, its form resembles /b that of b a fish, it emerges once in seventy years, and with its blood one dyes /b wool b sky-blue /b for ritual fringes. It is scarce, and b therefore it is expensive. /b ,It b is taught /b in a i baraita /i that b Rabbi Natan says: There is no mitzva, /b however b minor, that is written in the Torah, for which there is no reward given in this world; and in the World-to-Come I do not know how much /b reward is given. b Go and learn from /b the following incident concerning b the mitzva of ritual fringes. /b ,There was b an incident involving a certain man who was diligent about the mitzva of ritual fringes. /b This man b heard that there was a prostitute in /b one of b the cities overseas who took four hundred gold coins as her payment. He sent her four hundred gold coins and fixed a time to /b meet with b her. When his time came, he came and sat at the entrance /b to her house., b The maidservant of /b that prostitute b entered and said to her: That man who sent you four hundred gold coins came and sat at the entrance. She said: Let him enter. He entered. She arranged seven beds for him, six of silver and one of gold. Between each and every one /b of them there was b a ladder /b made b of silver, and the top /b bed was the one that was made b of gold. /b , b She went up and sat naked on the top /b bed, b and he too went up /b in order b to sit naked facing her. /b In the meantime, b his four ritual fringes came and slapped him on his face. He dropped down and sat himself on the ground, and she also dropped down and sat on the ground. She said to him: /b I take an oath by the b i gappa /i of Rome that I will not allow you /b to go b until you tell me what defect you saw in me. /b , b He said to her: /b I take an oath by b the Temple /b service b that I never saw a woman as beautiful as you. But /b there is b one mitzva /b that b the Lord, our God, commanded us, and its name is ritual fringes, and in /b the passage where b it /b is commanded, b it is written twice: “I am the Lord your God” /b (Numbers 15:41). The doubling of this phrase indicates: b I am the one who will punish /b those who transgress My mitzvot, b and I am the one who will reward /b those who fulfill them. b Now, /b said the man, the four sets of ritual fringes b appeared to me as /b if they were b four witnesses /b who will testify against me., b She said to him: I will not allow you /b to go b until you tell me: What is your name, and what is the name of your city, and what is the name of your teacher, and what is the name of the study hall in which you studied Torah? He wrote /b the information b and placed /b it b in her hand. /b , b She arose and divided all of her property, /b giving b one-third /b as a bribe b to the government, one-third to the poor, and she took one-third /b with her b in her possession, in addition to those beds /b of gold and silver., b She came to the study hall of Rabbi Ḥiyya /b and b said to him: My teacher, instruct /b your students b concerning me and /b have them b make me a convert. /b Rabbi Ḥiyya b said to her: My daughter, perhaps you set your sights on one of the students /b and that is why you want to convert? b She took /b the b note /b the student had given her b from her hand and gave it to /b Rabbi Ḥiyya. b He said to her: Go take possession of your purchase. /b , b Those beds that she had arranged for him in a prohibited /b fashion, b she /b now b arranged for him in a permitted /b fashion. The Gemara completes its point about the reward of mitzvot and points out how this story illustrates the concept: b This is the reward given to him in this world, and /b with regard b to the World-to-Come, I do not know how much /b reward he will be given.,§ b Rav Yehuda says: /b In the case of b a borrowed cloak, for /b the first b thirty days it is exempt from ritual fringes; from then on /b it is b obligated. /b ,The Gemara notes: b That /b distinction b is also taught /b in a i baraita /i : In the case of b one who resides in a guesthouse [ i pundaki /i ] in Eretz Yisrael, or one who rents a house outside of Eretz Yisrael, for /b the first b thirty days /b he is b exempt from the /b mitzva of b i mezuza /i ; from then on /b he is b obligated. But one who rents a house in Eretz Yisrael /b must b affix a i mezuza /i immediately, due to /b the b settlement of Eretz Yisrael. /b ,§ The mishna teaches: Absence of the b phylacteries of /b the b arm does not prevent /b fulfillment of the mitzva of the phylacteries of the head, and absence of the phylacteries of the head does not prevent fulfillment of the mitzva of the phylacteries of the arm. b Rav Ḥisda said: They taught /b this b only /b in a case b where one has /b the other phylacteries, but they are not with him or he is unable to wear them for some reason. b But /b if b he does not have /b the other phylacteries at all, then their absence b does prevent /b the fulfillment of the mitzva to don the phylacteries that he has.,Later on, the students b said to him: /b Do b you /b still b say /b that? Rav Ḥisda b said to them: No, rather /b I would say the opposite: Concerning b one who does not have /b the ability to fulfill b two mitzvot, should he also not perform /b the b one mitzva /b that he does have the ability to fulfill? The Gemara asks: b And what did he hold initially /b when he said not to don one of the phylacteries in the absence of the other? The Gemara answers: He held that it was due to a rabbinic b decree, lest he be negligent /b and not try to acquire the phylacteries that he lacks., b Rav Sheshet says: Anyone who does not don phylacteries violates eight positive mitzvot. /b This is referring to the mitzva to don phylacteries of the arm and head, each of which is mentioned in four different passages (Exodus 13:9; Exodus 13:16; Deuteronomy 6:8; Deuteronomy 11:18)., b And anyone who does not have ritual fringes on his garments violates five positive mitzvot. /b This is because the mitzva of ritual fringes is stated four times in the primary passage concerning ritual fringes in Numbers: “That they prepare for themselves strings…and they shall put on the fringe of the corner a sky-blue thread. And it shall be to you for a fringe that you may look upon it and remember all the commandments of the Lord” (Numbers 15:38–39). An additional command appears in the verse: “You shall prepare yourself twisted cords” (Deuteronomy 22:12)., b And any priest who does not ascend the platform /b to recite the Priestly Benediction b violates three positive mitzvot /b expressed in the verses: “So you shall bless the children of Israel; you shall say to them” (Numbers 6:23), and: “And they shall put My name upon the children of Israel” (Numbers 6:27)., b Anyone who does not have a i mezuza /i in his doorway violates two positive mitzvot, /b stated in the verses: b “And you shall write them /b on the doorposts of your house” (Deuteronomy 6:9), and: b “And you shall write them /b on the doorposts of your house” (Deuteronomy 11:20)., b And Reish Lakish says: Anyone who dons phylacteries lives /b a b long life, as it is stated: /b |
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19. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •tamid service, prayers in Found in books: Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 22| 63b. וכתיב (דברי הימים א ז, כז) נון בנו יהושע בנו,ופליגא דר' אבא בר פפא דאמר ר' אבא בר פפא לא נענש יהושע אלא בשביל שביטל את ישראל לילה אחת מפריה ורביה,שנאמר (יהושע ה, יג) ויהי בהיות יהושע ביריחו וישא עיניו וירא וגו' וכתיב ויאמר (לו) כי אני שר צבא ה' עתה באתי וגו',אמר לו אמש ביטלתם תמיד של בין הערבים ועכשיו ביטלתם תלמוד תורה על איזה מהן באת אמר לו עתה באתי,מיד (יהושע ח, יג) וילך יהושע בלילה ההוא בתוך העמק ואמר רבי יוחנן מלמד שהלך בעומקה של הלכה,וגמירי דכל זמן שארון ושכינה שרויין שלא במקומן אסורין בתשמיש המטה,א"ר שמואל בר איניא משמיה דרב גדול תלמוד תורה יותר מהקרבת תמידין דאמר ליה עתה באתי,אמר רב ברונא אמר רב כל הישן בקילעא שאיש ואשתו שרויין בה עליו הכתוב אומר (מיכה ב, ט) נשי עמי תגרשון מבית תענוגיה,ואמר רב יוסף אפי' באשתו נדה,רבא אמר אם אשתו נדה היא תבא עליו ברכה ולא היא דעד האידנא מאן נטריה,ההוא מבואה דהוה דייר בה לחמן בר ריסתק אמרו ליה אוגר לן רשותך לא אוגר להו,אתו אמרו ליה לאביי אמר להו זילו בטילו רשותייכו לגבי חד הוה ליה יחיד במקום נכרי ויחיד במקום נכרי לא אסר,אמרו ליה מידי הוא טעמא אלא דלא שכיח דדיירי והכא הא קדיירי,אמר להו כל בטולי רשותייהו גבי חד מילתא דלא שכיחא היא ומילתא דלא שכיחא לא גזרו בה רבנן,אזל רב הונא בריה דרב יהושע אמרה לשמעתא קמיה דרבא אמר ליה | 63b. b And it is written /b at the end of the list of the descendants of Ephraim: b “Non his son, Joshua his son” /b (i Chronicles 7:27), which implies that Joshua himself had no children., b And this /b tradition b differs from /b the following statement of b Rabbi Abba bar Pappa, for Rabbi Abba bar Pappa said: Joshua was punished /b to remain childless b only because he had prevented the Jewish people from /b fulfilling the commandment of b being fruitful and multiplying for one night. /b Therefore, he was punished measure-for-measure by not having children himself., b As it is stated: “And it came to pass when Joshua was by Jericho that he lifted up his eyes and looked, /b and, behold, a man stood over against him with his sword drawn in his hand” (Joshua 5:13), b and it is written /b further: b “And he said: No, but I am captain of the host of the Lord, I am now come” /b (Joshua 5:14). The man, an angel, came to demand something of Joshua and to rebuke him.,The angel b said to him: Last night, /b due to your preparations for war, b you neglected the daily evening offering, and now, /b tonight, b you are neglecting Torah study. /b Joshua asked him: b For which of /b these sins b have you come /b specially to reprove me? He b said to him: “I am now come,” /b i.e., the fact that I did not come last night, but waited until now, shows that the sin of neglecting Torah study is the more severe one.,Joshua b immediately /b acted to rectify the matter by deciding that he must devote more time to learning Torah, as it is stated: b “And Joshua walked that night in the midst of the valley [ i ha’emek /i ]” /b (Joshua 8:13). b And Rabbi Yoḥa said: /b This b teaches that he walked /b all night b in the depth [ i be’omeka /i ] of i halakha /i , /b thereby atoning for his previous neglect of Torah study., b And they learned /b as a tradition that b any time that the Ark and the Divine Presence are not resting in their /b proper b places, /b the entire Jewish people b are prohibited /b from engaging b in marital relations. /b Owing to the nation’s preoccupation with war, the Ark was not restored to its rightful place in the Tabernacle. Since Joshua did not attend to this state of affairs, he was responsible for the people’s neglect of the commandment to be fruitful and multiply, for which he was punished by remaining childless.,The Gemara now cites a further teaching in this regard: b Rabbi Shmuel bar Inya said in the name of Rav: Torah study is greater than the offering of daily /b sacrifices, as the angel b said to /b Joshua: b “I am now come,” /b i.e., on account of the second sin, demonstrating that neglect of Torah study is a more serious offense than neglect of the daily offerings.,With regard to the neglect of the commandment of procreation, b Rav Beruna said /b that b Rav said: Whoever sleeps in a chamber in which a husband and wife are resting, /b thus thwarting their intimacy, b the verse says about him: “The women of my people you cast out from their pleasant houses” /b (Micah 2:9), and his punishment is detailed in that chapter., b And Rav Yosef said: /b This applies not only to a woman who is ritually pure and permitted to her husband, but b even in /b the case of a man b whose wife is menstruating, /b for even then, although she is prohibited to him, they are more comfortable being alone together., b Rava said: If his wife is menstruating, may a blessing come upon /b the person sleeping in the room, for he protects the couple from the possibility of sin. The Gemara rejects this: b But that is not so, /b i.e., this argument is invalid, b for who protected /b the husband b until now? /b In other words, there is no need for concern in this case, and hence one must refrain from behavior that causes distress to the couple.,The Gemara returns to the issue of renting out domains for the purpose of an i eiruv /i . The Gemara relates that b there was a certain alleyway in which /b the gentile, b Laḥman bar Ristak, lived. /b His Jewish neighbors b said to him: Rent us your domain, /b i.e., your right to use the alleyway, so that it will not render it prohibited for us to carry. b He would not rent /b it b to them, /b and therefore they could not carry in the alleyway on Shabbat.,The Jewish neighbors b came /b and b spoke to Abaye, /b asking him how they might proceed. He b said to them: Go, /b all of you, and b renounce your domains, /b i.e., your rights to use the alleyway, b in favor of one /b person, who will be permitted to carry in it. In this manner b it is /b a case of b one individual /b living b in the /b same b place as a gentile. And /b the i halakha /i has already been established that in the case of b one individual /b living b in the /b same b place as a gentile, /b the gentile b does not render it prohibited /b for him to carry. Consequently, one person at least will be able to make use of the alleyway., b They said to him: But isn’t the reason /b that no restrictions are imposed when one person lives together with a gentile in the same courtyard b only that it is not common for /b people b to live /b with a gentile in that fashion? b But here, /b many people b are /b in fact b living /b in the same alleyway as the gentile. In this more common situation, the Sages did impose restrictions.,Abaye b said to them: Any renunciation of the domains /b of many people b in favor of a /b single b individual is an uncommon occurrence. /b The principle is that in the case of b an uncommon occurrence, the Sages did not issue a decree /b as a preventive measure. In pressing circumstances such as these, one may rely on this allowance., b Rav Huna, son of Rav Yehoshua, went /b and b reported this i halakha /i before Rava, /b who b said to him: /b |
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20. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •tamid service, prayers in Found in books: Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 22| 11b. (ישעיהו מה, ז) יוצר אור ובורא חשך,לימא יוצר אור ובורא נוגה,כדכתיב קאמרינן,אלא מעתה (ישעיהו מה, ז) עושה שלום ובורא רע מי קא אמרינן כדכתיב אלא כתיב רע וקרינן הכל לישנא מעליא הכא נמי לימא נוגה לישנא מעליא,אלא אמר רבא כדי להזכיר מדת יום בלילה ומדת לילה ביום,בשלמא מדת לילה ביום כדאמרינן יוצר אור ובורא חשך אלא מדת יום בלילה היכי משכחת לה,אמר אביי גולל אור מפני חשך וחשך מפני אור,ואידך מאי היא אמר רב יהודה אמר שמואל אהבה רבה וכן אורי ליה רבי אלעזר לר' פדת בריה אהבה רבה,תניא נמי הכי אין אומרים אהבת עולם אלא אהבה רבה ורבנן אמרי אהבת עולם וכן הוא אומר (ירמיהו לא, ג) ואהבת עולם אהבתיך על כן משכתיך חסד,א"ר יהודה אמר שמואל השכים לשנות עד שלא קרא ק"ש צריך לברך משקרא ק"ש א"צ לברך שכבר נפטר באהבה רבה,אמר רב הונא למקרא צריך לברך ולמדרש א"צ לברך,ור' אלעזר אמר למקרא ולמדרש צריך לברך למשנה א"צ לברך,ור' יוחנן אמר אף למשנה נמי צריך לברך [אבל לתלמוד א"צ לברך],ורבא אמר אף לתלמוד צריך (לחזור ו) לברך,דאמר רב חייא בר אשי זימנין סגיאין הוה קאימנא קמיה דרב לתנויי פרקין בספרא דבי רב הוה מקדים וקא משי ידיה ובריך ומתני לן פרקין.,מאי מברך א"ר יהודה אמר שמואל אשר קדשנו במצותיו וצונו לעסוק בדברי תורה,ור' יוחנן מסיים בה הכי הערב נא ה' אלהינו את דברי תורתך בפינו ובפיפיות עמך בית ישראל ונהיה אנחנו וצאצאינו וצאצאי עמך בית ישראל כלנו יודעי שמך ועוסקי תורתך ברוך אתה ה' המלמד תורה לעמו ישראל,ורב המנונא אמר אשר בחר בנו מכל העמים ונתן לנו את תורתו ברוך אתה ה' נותן התורה אמר רב המנונא זו היא מעולה שבברכות,הלכך לימרינהו לכולהו:,תנן התם אמר להם הממונה ברכו ברכה אחת והם ברכו וקראו עשרת הדברות שמע והיה אם שמוע ויאמר וברכו את העם ג' ברכות אמת ויציב ועבודה וברכת כהנים ובשבת מוסיפין ברכה אחת למשמר היוצא,מאי ברכה אחת כי הא דרבי אבא ור' יוסי בר אבא אקלעו לההוא אתרא בעו מנייהו מאי ברכה אחת לא הוה בידייהו ואתו שיילוהו לרב מתנה לא הוה בידיה אתו שיילוהו לרב יהודה אמר להו הכי אמר שמואל אהבה רבה,ואמר רבי זריקא אמר רבי אמי א"ר שמעון בן לקיש יוצר אור כי אתא רב יצחק בר יוסף אמר הא דרבי זריקא לאו בפירוש אתמר אלא מכללא אתמר דאמר ר' זריקא א"ר אמי אמר ר' שמעון בן לקיש זאת אומרת ברכות אין מעכבות זו את זו,אי אמרת בשלמא יוצר אור הוו אמרי היינו דברכות אין מעכבות זו את זו דלא קא אמרי אהבה רבה | 11b. b “Who forms light and creates darkness, /b Who makes peace and creates evil, I am the Lord Who does all these things” (Isaiah 45:7).,With regard to this formula of the blessing, the Gemara asks: b Let him say /b the following formula instead: b Who forms light and creates brightness, /b so as not to mention darkness, which has negative connotations.,The Gemara answers: b We say /b the blessing b as /b the verse b is written /b in the Bible and do not alter the formula that appears in the verse.,The Gemara strongly objects: b But if so, /b what about the continuation of the verse: b “Who makes peace and creates evil”? Do we say /b this blessing b as it is written /b in the Bible? b Rather, it is written evil and we euphemistically recite /b the blessing b all things /b to avoid mention of evil. b Here, too, let us euphemistically say brightness /b instead of darkness., b Rather, Rava said: /b The reason we recite: “Who creates darkness” is b in order to mention the attribute of day at night and the attribute of night during the day, /b and thereby unify day and night as different parts of a single entity.,The Gemara continues and asks: b Granted, the attribute of night /b is mentioned b during the day, as we say: Who forms light and creates darkness, but where do you find the attribute of day /b mentioned b at night? /b In the blessing over the radiant lights recited at night there is no mention of “Who forms light.”, b Abaye said: /b Nevertheless, the attribute of day is mentioned at night in the words: b Rolling away light before the darkness and darkness before the light. /b ,The Gemara asks: b And what is /b the formula of b the other /b blessing recited before i Shema /i ? b Rav Yehuda said in the name of Shmuel: An abounding love [ i ahava rabba /i ]. And Rabbi Elazar instructed his son, Rabbi Pedat, /b to b also /b say: b An abounding love. /b , b That was also taught /b in a i baraita /i : b One does not recite: An eternal love [ i ahavat olam /i ]; rather, /b one recites: b An abounding love. And the Rabbis say /b that one recites: b An eternal love, and so it says: “And an eternal love I have loved you, therefore I have drawn you with kindness” /b (Jeremiah 31:2).,The blessing: An abounding love, is about God’s love for us and includes praise for His giving us the Torah. Therefore, b Rav Yehuda said /b that b Shmuel said: One who arose to study, until he recites i Shema /i he must recite a /b special b blessing /b over the Torah. b If he /b already b recited i Shema /i he need not recite /b that b blessing, as he has exempted /b himself b by /b reciting the blessing of: b An abounding love, /b which includes the components of the blessing over the Torah.,Having mentioned the blessing recited over Torah, the Gemara focuses on a dispute over what constitutes Torah in terms of requiring a blessing. b Rav Huna said: For /b the study of b Bible, one must recite a blessing, /b as it is the word of God, b and for /b halakhic b midrash, /b the derivation of i halakhot /i from verses, b one need not recite a blessing. /b , b And Rabbi Elazar said: For Bible and midrash, /b which includes i halakhot /i derived from verses themselves, b one must recite a blessing; for Mishna, /b which is only comprised of halakhic rulings issued by the Sages, b one need not recite a blessing. /b , b And Rabbi Yoḥa said: Even for Mishna, /b which includes final, binding halakhic rulings, b one must recite a blessing as well, but for Talmud, /b which comprises a study of the Mishna and the rationales for its rulings, b one need not recite a blessing. /b , b And Rava said: Even for Talmud, /b which is the means to analyze the significance of the i halakhot /i , and is the only form of Torah study that leads one to its true meaning, b one must recite a blessing. /b ,This statement is supported by the practical i halakha /i derived from observation of Rav’s practice. His student, b Rav Ḥiyya bar Ashi, said: Many times I stood before Rav to study our chapter in the i Sifra /i , /b also known as i Torat Kohanim /i , the halakhic midrash on Leviticus, b of the school of Rav, /b and I saw that Rav b would first wash his hands, /b then b recite a blessing, /b and only then b he would teach us our chapter. /b This demonstrates that even before their study of i Torat Kohanim /i , which, due to Rav’s explanation of the reasons behind the i halakhot /i , was the equivalent of studying Talmud, one must recite a blessing.,The Gemara clarifies: b What /b formula of b blessings does he recite? /b There is a dispute over the formula of the blessings as well. b Rav Yehuda said /b that b Shmuel said: /b The formula of this blessing is like the standard formula for blessings recited over other mitzvot: Blessed are You, Lord our God, King of the universe, b Who sanctified us with his mitzvot and commanded us to engage in matters of Torah. /b , b And Rabbi Yoḥa concludes /b the blessing by adding b the following: Lord our God, make the words of Your Torah sweet in our mouths and in the mouths of Your people, the house of Israel, so that we and our descendants and the descendants of Your people, the house of Israel, may be those who know Your name and engage in Your Torah. Blessed are You, Lord, Who teaches Torah to His people Israel. /b , b And Rav Hamnuna said /b an additional formula: b Who has chosen us from all the peoples and given us His Torah. Blessed are You, Lord, Giver of the Torah. /b With regard to this formula, b Rav Hamnuna said: This /b concise blessing b is the most outstanding of all the blessings /b over the Torah, as it combines thanks to God for giving us the Torah as well as acclaim for the Torah and for Israel.,Since several formulas for the blessing over Torah were suggested, each with its own distinct advantage, the Gemara concludes: b Therefore, let us recite them all /b as blessings over the Torah.,The Gemara returns to dealing with the blessings that accompany i Shema /i , and describes the practice in the Temple. b We learned there, /b in a mishna in tractate i Tamid /i : In the morning b the /b deputy High Priest b appointed /b to oversee activity in the Temple, b said to /b the priests who were members of the priestly watch [ i mishmar /i ] on duty that week: b Recite a single blessing. /b The members of the priestly watch b recited a blessing, and read the Ten Commandments, i Shema /i , i VeHaya im Shamoa /i and i VaYomer /i , /b the standard recitation of i Shema /i . Additionally, b they blessed the people /b with b three blessings. /b These blessings were: b True and Firm, /b the blessing of redemption recited after i Shema /i ; b i Avoda /i , /b service, the special blessing recited over God’s acceptance of the sacrifices with favor, similar to the blessing of Temple Service recited in the i Amida /i prayer; b and the priestly benediction, /b recited in the form of a prayer without the outstretched hands that usually accompany that blessing ( i Tosafot /i ). b And on Shabbat one blessing is added to /b bless b the outgoing priestly watch, /b as the watch serving in the Temple was replaced on Shabbat.,Certain details in this mishna are not sufficiently clear. First, b what is the single blessing /b that the deputy High Priest instructed the guards to recite? The Gemara relates: It is b like /b the incident b where Rabbi Abba and Rabbi Yosei bar Abba happened to /b visit b a certain /b unnamed b place, /b and the people there b asked them: What is the single blessing /b mentioned in the mishna? They b did not have /b an answer b readily available. /b So b they came and asked Rav Mattana, and he /b too b did not have /b an answer b readily available. They came and asked Rav Yehuda, /b and b he told them: Shmuel said as follows: An abounding love /b is the single blessing recited by the priestly watch., b Rabbi Zerika said /b that b Rabbi Ami said /b that b Rabbi Shimon ben Lakish said /b a different answer: This single blessing is: b Who creates light. /b That was how Rabbi Shimon ben Lakish’s statement was received in Babylonia, yet b when Rav Yitzḥak bar Yosef came /b from Eretz Yisrael to Babylonia, b he said /b that this i halakha /i was not a direct quote of a statement by Rabbi Shimon ben Lakish. b That which Rabbi Zerika said was not stated explicitly /b by Rabbi Shimon ben Lakish, but b rather it was inferred from /b another statement. b As Rabbi Zerika said /b that b Rabbi Ami said /b that b Rabbi Shimon ben Lakish said: /b From the expression: Recite a single blessing, in the mishna in tractate i Tamid /i , b it follows /b that failure to recite one of the b blessings /b recited before i Shema /i b does not prevent /b one from reciting the b other. /b This means that if only one of the blessings was recited, the obligation to recite that blessing was fulfilled, as the two blessings are not mutually dependent.,The conclusion was drawn from Rabbi Shimon ben Lakish’s statement that he held that the single blessing recited was: Who creates light. The considerations that led the Sages to that conclusion were: b Granted, if you say that they would recite: Who creates light, /b then the conclusion of Reish Lakish, that failure to recite one of the b blessings /b recited before i Shema /i b does not prevent one /b from reciting the b other, /b is understandable, as they recited: Who creates light, b and did not recite: An abounding love, /b and they nonetheless fulfilled their obligation. |
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