1. Hebrew Bible, Genesis, 1.1-1.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 19| 1.1. "וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃", 1.1. "בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃", 1.2. "וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃", 1.2. "וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃", 1.3. "וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃", 1.3. "וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃", 1.4. "וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃", 1.5. "וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם וְלַחֹשֶׁךְ קָרָא לָיְלָה וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם אֶחָד׃", 1.6. "וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃", 1.7. "וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃", 1.8. "וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמָיִם וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שֵׁנִי׃", 1.9. "וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל־מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה וַיְהִי־כֵן׃", 1.11. "וַיֹּאמֶר אֱלֹהִים תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינוֹ אֲשֶׁר זַרְעוֹ־בוֹ עַל־הָאָרֶץ וַיְהִי־כֵן׃", 1.12. "וַתּוֹצֵא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע לְמִינֵהוּ וְעֵץ עֹשֶׂה־פְּרִי אֲשֶׁר זַרְעוֹ־בוֹ לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃", 1.13. "וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שְׁלִישִׁי׃", 1.14. "וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים׃", 1.15. "וְהָיוּ לִמְאוֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהָאִיר עַל־הָאָרֶץ וַיְהִי־כֵן׃", 1.16. "וַיַּעַשׂ אֱלֹהִים אֶת־שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים אֶת־הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת־הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה וְאֵת הַכּוֹכָבִים׃", 1.17. "וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם לְהָאִיר עַל־הָאָרֶץ׃", 1.18. "וְלִמְשֹׁל בַּיּוֹם וּבַלַּיְלָה וּלֲהַבְדִּיל בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃", 1.19. "וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם רְבִיעִי׃", | 1.1. "In the beginning God created the heaven and the earth.", 1.2. "Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.", 1.3. "And God said: ‘Let there be light.’ And there was light.", 1.4. "And God saw the light, that it was good; and God divided the light from the darkness.", 1.5. "And God called the light Day, and the darkness He called Night. And there was evening and there was morning, one day.", 1.6. "And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’", 1.7. "And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so.", 1.8. "And God called the firmament Heaven. And there was evening and there was morning, a second day.", 1.9. "And God said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear.’ And it was so.", 1.10. "And God called the dry land Earth, and the gathering together of the waters called He Seas; and God saw that it was good.", 1.11. "And God said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth.’ And it was so.", 1.12. "And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and God saw that it was good.", 1.13. "And there was evening and there was morning, a third day.", 1.14. "And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;", 1.15. "and let them be for lights in the firmament of the heaven to give light upon the earth.’ And it was so.", 1.16. "And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars.", 1.17. "And God set them in the firmament of the heaven to give light upon the earth,", 1.18. "and to rule over the day and over the night, and to divide the light from the darkness; and God saw that it was good.", 1.19. "And there was evening and there was morning, a fourth day.", |
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2. Hebrew Bible, Numbers, 28.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tamid service, rituals outside jerusalem Found in books: Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 19| 28.2. "וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃", 28.2. "צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃", | 28.2. "Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season.", |
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3. Hebrew Bible, Ezekiel, 17.8 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •tamid service, rituals outside jerusalem 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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4. Mishnah, Sukkah, 5.5, 5.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •tamid service, rituals outside jerusalem Found in books: Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 19| 5.5. "אֵין פּוֹחֲתִין מֵעֶשְׂרִים וְאַחַת תְּקִיעוֹת בַּמִּקְדָּשׁ, וְאֵין מוֹסִיפִין עַל אַרְבָּעִים וּשְׁמֹנֶה. בְּכָל יוֹם הָיוּ שָׁם עֶשְׂרִים וְאַחַת תְּקִיעוֹת בַּמִּקְדָּשׁ, שָׁלשׁ לִפְתִיחַת שְׁעָרִים, וְתֵשַׁע לְתָמִיד שֶׁל שַׁחַר, וְתֵשַׁע לְתָמִיד שֶׁל בֵּין הָעַרְבָּיִם. וּבַמּוּסָפִין הָיוּ מוֹסִיפִין עוֹד תֵּשַׁע. וּבְעֶרֶב שַׁבָּת הָיוּ מוֹסִיפִין עוֹד שֵׁשׁ, שָׁלשׁ לְהַבְטִיל הָעָם מִמְּלָאכָה, וְשָׁלשׁ לְהַבְדִּיל בֵּין קֹדֶשׁ לְחֹל. עֶרֶב שַׁבָּת שֶׁבְּתוֹךְ הֶחָג הָיוּ שָׁם אַרְבָּעִים וּשְׁמֹנֶה, שָׁלשׁ לִפְתִיחַת שְׁעָרִים, שָׁלשׁ לַשַּׁעַר הָעֶלְיוֹן, וְשָׁלשׁ לַשַּׁעַר הַתַּחְתּוֹן, וְשָׁלשׁ לְמִלּוּי הַמַּיִם, וְשָׁלשׁ עַל גַּבֵּי מִזְבֵּחַ, תֵּשַׁע לְתָמִיד שֶׁל שַׁחַר, וְתֵשַׁע לְתָמִיד שֶׁל בֵּין הָעַרְבַּיִם, וְתֵשַׁע לַמּוּסָפִין, שָׁלשׁ לְהַבְטִיל אֶת הָעָם מִן הַמְּלָאכָה, וְשָׁלשׁ לְהַבְדִּיל בֵּין קֹדֶשׁ לְחֹל: \n", 5.7. "בִּשְׁלשָׁה פְרָקִים בַּשָּׁנָה הָיוּ כָּל מִשְׁמָרוֹת שָׁווֹת בְּאֵמוּרֵי הָרְגָלִים וּבְחִלּוּק לֶחֶם הַפָּנִים. בַּעֲצֶרֶת אוֹמְרִים לוֹ, הֵילָךְ מַצָּה הֵילָךְ חָמֵץ. מִשְׁמָר שֶׁזְּמַנּוֹ קָבוּעַ, הוּא מַקְרִיב תְּמִידִין, נְדָרִים וּנְדָבוֹת וּשְׁאָר קָרְבְּנוֹת צִבּוּר, וּמַקְרִיב אֶת הַכֹּל. יוֹם טוֹב הַסָּמוּךְ לְשַׁבָּת, בֵּין מִלְּפָנֶיהָ בֵּין מִלְּאַחֲרֶיהָ, הָיוּ כָל הַמִּשְׁמָרוֹת שָׁווֹת בְּחִלּוּק לֶחֶם הַפָּנִים: \n", | 5.5. "They never have less than twenty-one blasts in the Temple, and never more than forty-eight. Every day there were twenty-one blasts in the Temple, three at the opening of the gates, nine at the morning tamid sacrifice, and nine at the evening tamid sacrifice. At the musafim (additional sacrifices) they would add another nine. And on the eve of Shabbat they would add another six, three as a sign to the people to stop working and three to mark a distinction between the holy and the profane. On the eve of Shabbat in the intermediate days of the [Sukkoth] festival, there were [therefore] forty-eight blasts: three at the opening of the gates, three at the upper gate, three at the lower gate, three at the water-drawing, three at the altar, nine at the daily morning sacrifice, nine at the daily evening sacrifice, nine at the additional sacrifices, three as a sign to the people to cease from work, and three to mark a distinction between the holy and the profane.", 5.7. "At three periods in the year all the priestly watches shared equally in the festival sacrifices and in the division of the showbread. On Shavuot they used to say to the priest, “Here is matzah for you, here is chametz for you.” A watch whose period of service was fixed [for that festival week] offered the tamid, vow-offerings and freewill-offerings and all other public offerings; and it offered them all. A festival which fell next to Shabbat, either before or after it, all the watches shared equally in the distribution of the showbread.", |
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5. Mishnah, Taanit, 4.1-4.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •tamid service, rituals outside jerusalem Found in books: Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 19| 4.1. "בִּשְׁלשָׁה פְרָקִים בַּשָּׁנָה כֹּהֲנִים נוֹשְׂאִין אֶת כַּפֵּיהֶן אַרְבַּע פְּעָמִים בַּיּוֹם, בַּשַּׁחֲרִית, בַּמּוּסָף וּבַמִּנְחָה וּבִנְעִילַת שְׁעָרִים, בַּתַּעֲנִיּוֹת וּבַמַּעֲמָדוֹת וּבְיוֹם הַכִּפּוּרִים: \n", 4.2. "אֵלּוּ הֵן מַעֲמָדוֹת, לְפִי שֶׁנֶּאֱמַר (במדבר כח), צַו אֶת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת קָרְבָּנִי לַחְמִי, וְכִי הֵיאַךְ קָרְבָּנוֹ שֶׁל אָדָם קָרֵב, וְהוּא אֵינוֹ עוֹמֵד עַל גַּבָּיו, הִתְקִינוּ נְבִיאִים הָרִאשׁוֹנִים עֶשְׂרִים וְאַרְבַּע מִשְׁמָרוֹת. עַל כָּל מִשְׁמָר וּמִשְׁמָר הָיָה מַעֲמָד בִּירוּשָׁלַיִם שֶׁל כֹּהֲנִים, שֶׁל לְוִיִּם, וְשֶׁל יִשְׂרְאֵלִים. הִגִּיעַ זְמַן הַמִּשְׁמָר לַעֲלוֹת, כֹּהֲנִים וּלְוִיִּם עוֹלִים לִירוּשָׁלַיִם, וְיִשְׂרָאֵל שֶׁבְּאוֹתוֹ מִשְׁמָר מִתְכַּנְּסִין לְעָרֵיהֶן וְקוֹרְאִין בְּמַעֲשֵׂה בְרֵאשִׁית: \n", 4.3. "וְאַנְשֵׁי הַמַּעֲמָד הָיוּ מִתְעַנִּין אַרְבָּעָה יָמִים בַּשָּׁבוּעַ, מִיּוֹם שֵׁנִי וְעַד יוֹם חֲמִישִׁי. וְלֹא הָיוּ מִתְעַנִּין עֶרֶב שַׁבָּת, מִפְּנֵי כְבוֹד הַשַּׁבָּת. וְלֹא בְאֶחָד בַּשַּׁבָּת, כְּדֵי שֶׁלֹּא יֵצְאוּ מִמְּנוּחָה וָעֹנֶג לִיגִיעָה וְתַעֲנִית וְיָמוּתוּ. בַּיּוֹם הָרִאשׁוֹן, בְּרֵאשִׁית, וִיְהִי רָקִיעַ. בַּשֵּׁנִי, יְהִי רָקִיעַ, וְיִקָּווּ הַמַּיִם. בַּשְּׁלִישִׁי, יִקָּווּ הַמַּיִם, וִיְהִי מְאֹרֹת. בָּרְבִיעִי, יְהִי מְאֹרֹת, וְיִשְׁרְצוּ הַמַּיִם. בַּחֲמִישִׁי, יִשְׁרְצוּ הַמַּיִם, וְתּוֹצֵא הָאָרֶץ. בַּשִּׁשִּׁי, תּוֹצֵא הָאָרֶץ, וַיְכֻלּוּ הַשָּׁמַיִם. פָּרָשָׁה גְדוֹלָה, קוֹרִין אוֹתָהּ בִּשְׁנַיִם, וְהַקְּטַנָּה בְּיָחִיד, בַּשַּׁחֲרִית וּבַמּוּסָף. וּבַמִּנְחָה נִכְנָסִין וְקוֹרִין עַל פִּיהֶן, כְּקוֹרִין אֶת שְׁמַע. עֶרֶב שַׁבָּת בַּמִּנְחָה לֹא הָיוּ נִכְנָסִין, מִפְּנֵי כְבוֹד הַשַּׁבָּת: \n", 4.4. "כָּל יוֹם שֶׁיֶּשׁ בּוֹ הַלֵּל, אֵין בּוֹ מַעֲמָד בַּשַּׁחֲרִית. קָרְבַּן מוּסָף, אֵין בּוֹ בַנְּעִילָה. קָרְבַּן עֵצִים, אֵין בּוֹ בַמִּנְחָה, דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר לוֹ בֶן עַזַּאי, כָּךְ הָיָה רַבִּי יְהוֹשֻׁעַ שׁוֹנֶה, קָרְבַּן מוּסָף, אֵין בּוֹ בַמִּנְחָה. קָרְבַּן עֵצִים, אֵין בּוֹ בַנְּעִילָה. חָזַר רַבִּי עֲקִיבָא לִהְיוֹת שׁוֹנֶה כְבֶן עַזַּאי: \n", 4.5. "זְמַן עֲצֵי כֹהֲנִים וְהָעָם, תִּשְׁעָה. בְּאֶחָד בְּנִיסָן, בְּנֵי אָרַח בֶּן יְהוּדָה. בְּעֶשְׂרִים בְּתַמּוּז, בְּנֵי דָוִד בֶּן יְהוּדָה. בַּחֲמִשָּׁה בְאָב, בְּנֵי פַרְעֹשׁ בֶּן יְהוּדָה. בְּשִׁבְעָה בוֹ, בְּנֵי יוֹנָדָב בֶּן רֵכָב. בַּעֲשָׂרָה בוֹ, בְּנֵי סְנָאָה בֶן בִּנְיָמִין. בַּחֲמִשָּׁה עָשָׂר בּוֹ, בְּנֵי זַתּוּא בֶן יְהוּדָה, וְעִמָּהֶם כֹּהֲנִים וּלְוִיִּם וְכָל מִי שֶׁטָּעָה בְשִׁבְטוֹ, וּבְנֵי גוֹנְבֵי עֱלִי בְּנֵי קוֹצְעֵי קְצִיעוֹת. בְּעֶשְׂרִים בּוֹ, בְּנֵי פַחַת מוֹאָב בֶּן יְהוּדָה. בְּעֶשְׂרִים בֶּאֱלוּל, בְּנֵי עָדִין בֶּן יְהוּדָה. בְּאֶחָד בְּטֵבֵת שָׁבוּ בְנֵי פַרְעֹשׁ שְׁנִיָּה. בְּאֶחָד בְּטֵבֵת לֹא הָיָה בוֹ מַעֲמָד, שֶׁהָיָה בוֹ הַלֵּל וְקָרְבַּן מוּסָף וְקָרְבַּן עֵצִים: \n", | 4.1. "On three occasions during the year, on fast days, on ma’amadot, and on Yom Kippur the priests lift up their hands to bless [the people] four times during the day--at Shaharit, at Mussaf, at Minhah and at Neilah.", 4.2. "What are the ma’amadot? Since it is said, “Command the children of Israel and say to them: My offering, My food” (Numbers 28:2). Now how can a man’s offering be offered and he is not present? [Therefore] the former prophets instituted twenty-four mishmarot (guards). For each mishmar there was a ma’amad [at the Temple] in Jerusalem consisting of priests, Levites and Israelites. When the time came for the mishmar to go up [to Jerusalem] the priests and Levites went up to Jerusalem and the Israelites of that mishmar assembled in their cities and read the story of creation.", 4.3. "The men of the maamad fasted on four days of that week, from Monday to Thursday; they did not fast on Friday out of respect for Shabbat or on Sunday in order not to switch from the rest and delight [of Shabbat] to weariness and fasting and [thereby] die. On Sunday [they read], “In the beginning,” and, “Let there be a firmament;” On Monday, “Let there be a firmament,” and, “Let the waters be gathered together;” On Tuesday, “Let the waters be gathered together,” and, “Let there be lights;” On Wednesday, “Let there be lights,” and, “Let the waters swarm;” On Thursday, “Let the waters swarm,” and, “Let the earth bring forth;” On Friday, “Let the earth bring forth,” and, “And the heavens [and the earth] were completed.” For a long section two people read and for a short section one person. [This is how they would read] at Shacharit and Mussaf. And at minhah they assemble and read the section by heart, as they recite the Shema. On Friday at minhah they did not assemble out of respect for Shabbat.", 4.4. "On any day when there is Hallel there was no maamad at Shaharit; [On the day when] there is a Musaf-offering, there was no [maamad] at Ne'ilah. [On the day of] the wood-offering, there was no [maamad] at Minhah, the words of Rabbi Akiva. Ben Azzai said to him: Thus did Rabbi Joshua learn: [On the day when] there is a Musaf-offering, there was no [maamad] at Minhah; [On the day of] the wood-offering, there was no [maamad] at Ne’ilah. Rabbi Akiva retracted and learned like Ben Azzai.", 4.5. "The times of the wood of the priests and the people was nine:On the first of Nisan the family Arah of Yehudah. On the twentieth of Tammuz the family of David of Yehudah. On the fifth of Av the family of Parosh of Yehudah. On the seventh of the same month, the family of Yonadav of Rechav. On the tenth of the same month, the family of Snaah of Benjamin. On the fifteenth of the same month, the family of Zattu of Yehudah, and with them were the priests and Levites and all those who were not certain of their tribe and the family of Gonve Eli and the family of Kotze Ketizot. On the twentieth of the same month the family of Pahat Moav of Yehudah. On the twentieth of Elul the family of Adin of Yehudah. On the first of Tevet the family of Parosh of Yehudah [offered] a second time. On the first of Tevet there was no maamad for there was Hallel, Musaf and the wood-festival.", |
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6. Mishnah, Tamid, 1.2, 3.4, 5.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •tamid service, rituals outside jerusalem Found in books: Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 19, 22| 1.2. "מִי שֶׁהוּא רוֹצֶה לִתְרֹם אֶת הַמִּזְבֵּחַ, מַשְׁכִּים וְטוֹבֵל עַד שֶׁלֹּא יָבֹא הַמְמֻנֶּה. וְכִי בְאֵיזוֹ שָׁעָה הַמְמֻנֶּה בָא. לֹא כָל הָעִתִּים שָׁווֹת, פְּעָמִים שֶׁהוּא בָא מִקְרִיאַת הַגֶּבֶר, אוֹ סָמוּךְ לוֹ מִלְּפָנָיו אוֹ מִלְּאַחֲרָיו. הַמְמֻנֶּה בָא וְדוֹפֵק עֲלֵיהֶם, וְהֵם פָּתְחוּ לוֹ. אָמַר לָהֶן, מִי שֶׁטָּבַל יָבֹא וְיָפִיס. הֵפִיסוּ, זָכָה מִי שֶׁזָּכָה: \n", 3.4. "נִכְנְסוּ לְלִשְׁכַּת הַכֵּלִים, וְהוֹצִיאוּ מִשָּׁם תִּשְׁעִים וּשְׁלשָׁה כְלֵי כֶסֶף וּכְלֵי זָהָב. הִשְׁקוּ אֶת הַתָּמִיד בְּכוֹס שֶׁל זָהָב. אַף עַל פִּי שֶׁהוּא מְבֻקָּר מִבָּעֶרֶב, מְבַקְּרִין אוֹתוֹ לְאוֹר הָאֲבוּקוֹת: \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", | 1.2. "Anyone who desired to remove the ashes from the altar used to rise early and bathe before the superintendent came. At what time did the superintendent come? He did not always come at the same time; sometimes he came just at cock-crow, sometimes a little before or a little after. The superintendent would come and knock and they would open for him, and he would say to them, let all who have bathed come and draw lots. So they drew lots, and whoever was successful.", 3.4. "They went into the chamber of the vessels and they took out ninety-three vessels of silver and gold. They gave the animal for the daily sacrifice a drink from a cup of gold. Although it had been examined on the previous evening it was now examined again by torchlight.", 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.", |
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7. Anon., Leviticus Rabba, 2.11 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •tamid service, rituals outside jerusalem 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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8. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •tamid service, rituals outside jerusalem 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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9. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •tamid service, rituals outside jerusalem 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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10. 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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11. 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| 66a. אמר לו רבי עקיבא או חלוף מה אם הזאה שהיא משום שבות אינה דוחה את השבת שחיטה שהיא משום מלאכה אינו דין שלא תדחה את השבת אמר לו ר' אליעזר עקיבא עקרת מה שכתוב בתורה (במדבר ט, ב) במועדו בין בחול בין בשבת,אמר לו רבי הבא לי מועד לאלו כמועד לשחיטה כלל אמר רבי עקיבא כל מלאכה שאפשר לעשותה מערב שבת אינה דוחה את השבת שחיטה שאי אפשר לעשותה מע"ש דוחה את השבת:, big strongגמ׳ /strong /big תנו רבנן הלכה זו נתעלמה מבני בתירא פעם אחת חל ארבעה עשר להיות בשבת שכחו ולא ידעו אם פסח דוחה את השבת אם לאו אמרו כלום יש אדם שיודע אם פסח דוחה את השבת אם לאו אמרו להם אדם אחד יש שעלה מבבל והלל הבבלי שמו ששימש שני גדולי הדור שמעיה ואבטליון ויודע אם פסח דוחה את השבת אם לאו שלחו וקראו לו אמרו לו כלום אתה יודע אם הפסח דוחה את השבת אם לאו אמר להם וכי פסח אחד יש לנו בשנה שדוחה את השבת והלא הרבה יותר ממאתים פסחים יש לנו בשנה שדוחין את השבת,אמרו לו מנין לך אמר להם נאמר מועדו בפסח ונאמר (במדבר כח, ב) מועדו בתמיד מה מועדו האמור בתמיד דוחה את השבת אף מועדו האמור בפסח דוחה את השבת,ועוד ק"ו הוא ומה תמיד שאין ענוש כרת דוחה את השבת פסח שענוש כרת אינו דין שדוחה את השבת,מיד הושיבוהו בראש ומינוהו נשיא עליהם והיה דורש כל היום כולו בהלכות הפסח התחיל מקנטרן בדברים אמר להן מי גרם לכם שאעלה מבבל ואהיה נשיא עליכם עצלות שהיתה בכם שלא שמשתם שני גדולי הדור שמעיה ואבטליון,אמרו לו ר' שכח ולא הביא סכין מע"ש מהו אמר להן הלכה זו שמעתי ושכחתי אלא הנח להן לישראל אם אין נביאים הן בני נביאים הן,למחר מי שפסחו טלה תוחבו בצמרו מי שפסחו גדי תוחבו בין קרניו ראה מעשה ונזכר הלכה ואמר כך מקובלני מפי שמעיה ואבטליון,אמר מר נאמר מועדו בפסח ונאמר מועדו בתמיד מה מועדו האמור בתמיד דוחה את השבת אף מועדו האמור בפסח דוחה שבת ותמיד גופיה מנלן דדחי שבת אילימא משום דכתיב ביה במועדו פסח נמי הא כתיב ביה מועדו,אלא מועדו לא משמע ליה הכא נמי מועדו לא משמע ליה אלא אמר קרא (במדבר כח, י) עולת שבת בשבתו על עולת התמיד מכלל [עולה] דתמיד קרבה בשבת,אמר מר ועוד ק"ו ומה תמיד שאין ענוש כרת דוחה את השבת פסח שענוש כרת אינו דין שדוחה את השבת איכא למיפרך מה לתמיד שכן תדיר וכליל ק"ו אמר להו ברישא ופרכוה והדר אמר להו גזירה שוה,וכי מאחר דגמר גזירה שוה ק"ו למה לי אלא לדידהו קאמר להו בשלמא גזירה שוה לא גמריתו דאין אדם דן גזירה שוה מעצמו אלא ק"ו דאדם דן מעצמו איבעי לכו למידן אמרו ליה קל וחומר פריכא הוא:,אמר מר למחר מי שפסחו טלה תוחב לו בצמרו גדי תוחב לו בין קרניו | 66a. b Rabbi Akiva said to /b Rabbi Eliezer: b Or /b perhaps we can b reverse /b the order of your argument and say the opposite: b If, /b as we know by accepted tradition, b sprinkling /b the purifying water on Shabbat, b which is /b prohibited only b due to rabbinic decree, does not override Shabbat, /b then with regard to b slaughter, which is /b prohibited b as a /b biblically prohibited b labor, is it not right that it should not override Shabbat? /b Therefore, it should be prohibited to slaughter the Paschal lamb when the eve of Passover occurs on Shabbat. b Rabbi Eliezer said to him: Akiva, /b how can you say this? b You have /b thus b uprooted what is written in the Torah: /b “Let the children of Israel offer the Paschal lamb b in its appointed time” /b (Numbers 9:2); the phrase “at its appointed time” indicates that the offering must be brought on that day, b whether it is a weekday or Shabbat. /b ,Rabbi Akiva b said to /b Rabbi Eliezer: b My teacher, bring me an appointed time /b stated in the Torah b for these /b tasks, namely, carrying the animal or bringing it from outside the Shabbat limits, b like the appointed time /b stated b with respect to slaughter. /b The Paschal lamb must be slaughtered on the fourteenth of Nisan, but there is no fixed time when the animal must be brought to the Temple, and it is therefore possible to transport it before Shabbat. b Rabbi Akiva stated a principle: Any prohibited labor /b required for the offering of the sacrifice b that can be performed on the eve of Shabbat does not override Shabbat; slaughter, which cannot be performed on the eve of Shabbat, overrides Shabbat. /b , strong GEMARA: /strong b The Sages taught /b a i baraita /i with regard to the basic i halakha /i governing the eve of Passover that b occurs /b on Shabbat: b This law was forgotten by the sons of Beteira, /b who were the leaders of their generation. b The fourteenth /b of Nisan b once occurred on Shabbat, /b and b they forgot and did not know whether the Paschal lamb overrides Shabbat or not. They said: Is there any person who knows whether the Paschal lamb overrides Shabbat or not? They said to them: There is a certain man /b in Jerusalem b who came up from Babylonia, and Hillel the Babylonian is his name. /b At one point, b he served the two /b most b eminent /b scholars b of the generation, Shemaya and Avtalyon, and /b he certainly b knows whether the Paschal lamb overrides Shabbat or not. /b The sons of Beteira b sent /b messengers b and called for him. They said to him: Do you know whether the Paschal lamb overrides Shabbat or not? He said to them: Have we /b but b one Paschal lamb during the year that overrides Shabbat? Do we not have many more than two hundred Paschal lambs, /b i.e., sacrifices, b during the year that override Shabbat? /b , b They said to him: From where do you /b know this? b He said to them: “Its appointed time” is stated with regard to the Paschal lamb and “its appointed time” is /b also b stated with regard to the daily offering, /b for the verse says: “Command the children of Israel and say to them, My offering, the provision of My sacrifice made with fire, for a sweet savor to Me, shall you observe to offer Me at its appointed time” (Numbers 28:2). From here we learn that the daily offering is brought even on Shabbat. Thus, the daily morning and afternoon offerings are brought on more than fifty i Shabbatot /i over the course of the year, and two sheep are offered every Shabbat as additional offerings, for a total of more than two hundred sacrifices a year that override Shabbat. b Just as /b the expression b “its appointed time,” which is stated with regard to the daily offering, /b indicates that it b overrides Shabbat, so too “its appointed time,” which is stated with regard to the Paschal lamb, /b indicates that it b overrides Shabbat. /b , b And furthermore, it is an i a fortiori /i /b inference: b If the daily offering, /b the neglect of which b is not punishable by i karet /i , overrides Shabbat, is it not right that the Paschal lamb, /b the neglect of which b is punishable by i karet /i , should override Shabbat? /b ,After Hillel brought these proofs, b they immediately seated him at the head and appointed him i Nasi /i over them, and he expounded the laws of Passover that entire day. /b In the course of his teaching, b he began rebuking them [ i mekanteran /i ] them with words. He said to them: What caused /b this to happen b to you, that I should come up from Babylonia and become i Nasi /i over you? /b It was b the laziness in you /b that b you did not serve the two /b most b eminent /b scholars b of the generation /b living in Eretz Yisrael, b Shemaya and Avtalyon. /b , b They said to /b Hillel: b Our teacher, /b if one b forgot and did not bring a knife on the eve of Shabbat /b and cannot slaughter his Paschal lamb, b what is /b the law? Since he could have brought the knife before Shabbat, he cannot bring it on Shabbat; but what should he do in this situation? b He said to them: I /b once b heard this i halakha /i /b from my teachers b but I have forgotten /b it. b But leave /b it b to the Jewish people; if they are not prophets /b to whom God has revealed His secrets, b they are the sons of prophets, /b and will certainly do the right thing on their own., b The next day, /b on Shabbat that was the eve of Passover, b one whose Paschal offering was a lamb /b took the knife and b stuck it in its wool; /b and b one whose Paschal offering was a goat, /b which does not have wool, b stuck it between its horns. /b Hillel b saw the incident and remembered the i halakha /i /b that he had once learned b and said: This /b is the tradition b I received from the mouths of Shemaya and Avtalyon, /b meaning that this is in fact the proper course of action. This concludes the text of the i baraita /i and the Gemara will begin to elucidate it., b The Master said /b above: b “Its appointed time” is stated with regard to the Paschal lamb and “its appointed time” is stated with regard to the daily offering. Just as “its appointed time,” which is stated with regard to the daily offering, /b indicates that it b overrides Shabbat, so too “its appointed time,” which is stated with regard to the Paschal lamb, /b indicates that it b overrides Shabbat. And from where do we /b derive b that the daily offering itself overrides Shabbat? If we say because “in its appointed time” is written in its regard, “in its appointed time” is also written with regard to the Paschal lamb. /b Were it possible to derive from this expression that the sacrifice is offered even on Shabbat, it would not be necessary to derive the law governing the Paschal lamb from a verbal analogy between the daily offering and the Paschal lamb., b Rather, /b you must conclude that the expression b “its appointed time,” /b which is stated with regard to the Paschal lamb, b does not indicate to /b Hillel that the Torah was so particular about the timing of the Paschal lamb that its slaughter overrides Shabbat. b Here too, /b with regard to the daily offering, you must say that b “its appointed time” does not indicate to him /b that it is brought on Shabbat, and so this expression is not the source of this law. b Rather, /b the law is derived from b the verse /b that b states: “The burnt-offering of Shabbat on its Shabbat, beside the continual burnt-offering /b and its libation” (Numbers 28:10), from which b it may be inferred that the daily burnt-offering is brought /b even b on Shabbat. /b ,The Gemara raises another question: b The Master said /b in that same i baraita /i : b And furthermore, it is an i a fortiori /i inference: If the daily offering, /b the neglect of which b is not punishable by i karet /i , overrides Shabbat, is it not right that the Paschal lamb, /b the neglect of which b is punishable by i karet /i , should override Shabbat? /b The Gemara points out that b there is room to refute /b the logic of this argument: b What /b is unique about b the daily offering /b that enables it to override Shabbat? b That it is frequent, /b and something that is frequent always takes precedence; b and /b also that it is totally b consumed /b on the altar, unlike the Paschal lamb, most of which is eaten by human beings. The Gemara explains that this is what happened: Hillel b first told them the i a fortiori /i inference, but they refuted it /b and proved that it was not reliable, as explained above; b and then he told them the verbal analogy, /b and a verbal analogy is based on an oral tradition originating from Moses at Sinai and must be accepted.,The Gemara asks: b But since /b Hillel b learned /b this b verbal analogy /b from his teachers, b why do I /b need b an i a fortiori /i /b inference? Why did he add a logical argument of his own if he had an explicit verbal tradition that this was the i halakha /i ? The Gemara answers: b Rather, he said it for them, /b to show that they had not sufficiently exerted themselves in clarifying this i halakha /i : b Granted, you did not learn the verbal analogy /b on your own, because you acted according to the principle that b one may not expound a verbal analogy on one’s own. /b Since there is no limit to the laws that one can extract using this method of derivation, such a derivation is only legitimate if it has been transmitted as part of the oral tradition, and apparently they did not learn this verbal analogy from their teachers. b But an i a fortiori /i /b inference, b which one can derive on one’s own, you should have derived /b and you would then have known how to resolve this question. b They said to him: It is a faulty i a fortiori /i /b inference, as we have shown that it can be easily refuted., b The Master said /b further in the i baraita /i : b The next day, one whose Paschal offering was a lamb stuck /b the knife b in its wool, /b and one whose Paschal offering was a b goat stuck it between its horns /b so as to avoid carrying the knife on Shabbat. |
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12. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •tamid service, rituals outside jerusalem 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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13. 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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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| 47a. לברוכי למ"ד שביעי לסוכה ברוכי נמי מברכינן למ"ד שמיני לזה ולזה ברוכי לא מברכינן אמר רב יוסף נקוט דר' יוחנן בידך דרב הונא בר ביזנא וכל גדולי הדור איקלעו בסוכה בשמיני ספק שביעי מיתב הוו יתבי ברוכי לא בריכי,ודלמא סבירא להו כמ"ד כיון שבירך יו"ט ראשון שוב אינו מברך גמירי דמאפר אתו,איכא דאמרי ברוכי כולי עלמא לא פליגי דלא מברכינן כי פליגי למיתב למ"ד שבעה לסוכה מיתב יתבינן ולמ"ד שמיני לזה ולזה מיתב נמי לא יתבינן אמר רב יוסף נקוט דר' יוחנן בידך דמרא דשמעת' מני רב יהודה בריה דרב שמואל בר שילת ובשמיני ספק שביעי לבר מסוכה יתיב והלכתא מיתב יתבינן ברוכי לא מברכינן,אמר ר' יוחנן אומרים זמן בשמיני של חג ואין אומרים זמן בשביעי של פסח,וא"ר לוי בר חמא ואיתימא ר' חמא בר חנינא תדע שהרי חלוק בג' דברים בסוכה ולולב וניסוך המים ולרבי יהודה דאמר בלוג היה מנסך כל שמונה הרי חלוק בב' דברים,אי הכי שביעי של פסח נמי הרי חלוק באכילת מצה דאמר מר לילה ראשונה חובה מכאן ואילך רשות הכי השתא התם מלילה חלוק מיום אינו חלוק הכא אפילו מיום נמי חלוק,רבינא אמר זה חלוק משלפניו וזה חלוק משלפני פניו,(אמר רב פפא) הכא כתיב פר התם כתיב פרים,רב נחמן בר יצחק אמר הכא כתיב ביום התם כתיב וביום,רב אשי אמר הכא כתיב (במדבר כט, ו) כמשפט התם כתיב כמשפטם,לימא מסייע ליה הפרים האילים והכבשים מעכבין זה את זה ורבי יהודה אומר פרים אין מעכבין זה את זה שהרי מתמעטין והולכין,אמרו לו והלא כולן מתמעטין והולכין בשמיני אמר להן שמיני רגל בפני עצמו הוא שכשם ששבעת ימי החג טעונין קרבן ושיר וברכה ולינה אף שמיני טעון קרבן ושיר וברכה ולינה | 47a. with regard to whether or not b to recite the blessing /b over residing in the i sukka /i . According b to the one who says /b that the status of the eighth day is like that of the b seventh /b day with regard b to the /b mitzva of b i sukka /i , we also recite the blessing: /b To reside in the i sukka /i . However, according b to the one who says /b that its status is like that of the b eighth /b day both with regard b to this and to that, we do not recite the blessing. Rav Yosef said: Take /b the statement b of Rabbi Yoḥa /b that on the eighth day outside Eretz Yisrael one does not recite the blessing: To reside in the i sukka /i , b in your hand, /b i.e., adopt it as your practice. b As Rav Huna bar Bizna and all the prominent /b scholars b of the generation happened /b to visit a b i sukka /i on the eighth /b day, with regard to which there was b uncertainty /b that it might be the b seventh /b day, and b they were sitting /b in the i sukka /i , but b they did not recite the blessing. /b ,The Gemara suggests: b And perhaps /b the reason they did not recite a blessing is that b they hold in accordance with /b the opinion of b the one who said: Once he recited the blessing on /b the b first Festival /b day b he does not recite it again /b on the subsequent days, and not because it was the eighth day. The Gemara answers: That is not the reason that they did not recite the blessing, as the Sages b learned /b through tradition b that /b these Sages b were coming from the fields, /b where they had been herding their flocks, and that was the first time during the Festival that they sat in a i sukka /i ., b Some say /b a different version of the dispute: b Everyone agrees that we do not recite the blessing; when they disagree /b it is with regard to whether b to reside /b in the i sukka /i . According b to the one who says /b that the status of the eighth day is like that of the b seventh /b day with regard b to the /b mitzva of b i sukka /i , we reside /b in the i sukka /i . However, according b to the one who says /b that its status is like that of the b eighth /b day both with regard b to this and to that, neither do we reside /b in the i sukka /i . b Rav Yosef said: Take /b the statement b of Rabbi Yoḥa in your hand, as who is the Master /b responsible for dissemination b of the i halakha /i ? /b It is b Rav Yehuda, son of Rav Shmuel bar Sheilat, and on the eighth /b day, with regard to which there is b uncertainty /b that it might be the b seventh /b day, he himself b resides outside of the i sukka /i . /b The Gemara concludes: b And the i halakha /i is that we reside /b in the i sukka /i on the eighth day, with regard to which there is uncertainty that it might be the seventh day, but b we do not recite the blessing. /b ,§ b Rabbi Yoḥa said /b that b one recites /b the blessing: Who has given us life, sustained us, and brought us to this b time, on the eighth /b day b of the Festival, /b as the eighth day is a Festival distinct from i Sukkot /i , b and one does not recite /b the blessing of b time on the seventh /b day b of Passover /b because it is not a Festival distinct from Passover., b And Rabbi Levi bar Ḥama said, and some say /b it was b Rabbi Ḥama bar Ḥanina /b who said: b Know /b that the eighth day of i Sukkot /i is a Festival in and of itself and therefore requires its own blessing, b as it is distinct /b from the seven days of i Sukkot /i b with regard to three matters: With regard to i sukka /i , /b as one is not obligated to sit in the i sukka /i on the eighth day; b and /b with regard to b i lulav /i , /b as one is not obligated to take the four species on the eighth day; b and /b with regard to b the water libation, /b as one does not pour the water libation on the altar on the eighth day. The Gemara notes: b And according to Rabbi Yehuda, who said: With /b a vessel measuring b one i log /i /b the priest b pours /b the water libation b all eight /b days, including the eighth day, the eighth day b is /b nevertheless b distinct /b from the rest of the Festival b with regard to /b the other b two matters. /b ,The Gemara asks: b If so, /b the b seventh /b day b of Passover /b should be considered distinct b as well, as it is distinct /b from the first day in terms of the obligation of b eating i matza /i , as the Master said: /b On the b first night /b of Passover, it is b an obligation /b to eat i matza /i . b From that /b point b onward, it is optional; /b if one chooses, he eats i matza /i , and if he chooses not to eat i matza /i , he need not, provided that he does not eat leavened foods. The Gemara retorts: b How can /b these cases b be compared? There, /b in the case of Passover, the i halakha /i of the seventh day b is distinct from the /b first b night; /b however, b it is not distinct from the /b first b day, /b as on the first day there is no obligation to eat i matza /i . b Here, /b in the case of i Sukkot /i , the eighth day of the Festival b is distinct even from the /b first b day. /b , b Ravina said /b a different reason for the distinction between the two Festivals: b This, /b the eighth day of i Sukkot /i , b is distinct /b in terms of its i halakhot /i , even b from /b the day just b before it, /b the seventh day. However, b that, /b the seventh day of Passover, b is distinct /b in terms of its i halakhot /i , only b from /b a day b previous to the day before, /b i.e., the first day alone. There is no distinction between the sixth and seventh days., b Rav Pappa said /b another reason why the eighth day of i Sukkot /i is considered a distinct Festival. b Here, /b with regard to the additional offering sacrificed on the Eighth Day of Assembly, b it is written: /b “And you shall present a burnt-offering, an offering made by fire, of a sweet savor unto the Lord: One b bull” /b (Numbers 29:36). b There, /b with regard to the additional offering sacrificed on the first day of i Sukkot /i , b it is written: /b “And you shall present a burnt-offering, an offering made by fire, of a sweet savor unto the Lord: Thirteen b bulls” /b (Numbers 29:13), and on each subsequent day one bull fewer is sacrificed: Twelve on the second day, eleven on the third day, and so on, until seven are sacrificed on the seventh day. Were the eighth day part of the festival of i Sukkot /i , the additional offering on that day should have included six bulls. The fact that it includes only one bull indicates that it is a distinct Festival., b Rav Naḥman bar Yitzḥak said: Here, it is written: “On the /b eighth b day /b you shall have a solemn assembly; you shall do no manner of servile labor” (Numbers 29:35). This indicates that this day is distinct from the others, as b there, /b with regard to the other days of i Sukkot /i , b it is written: And on the day, /b indicating that each of the days from the second through the seventh are all continuations of the first day., b Rav Ashi said: Here, /b with regard to the eighth day, b it is written: /b “Their meal-offering and their libations, for the bull, for the ram, and for the lambs, shall be according to their number, b as per the regulation” /b (Numbers 29:37). However, b there, /b with regard to the seventh day, b it is written: /b “And their meal-offering and their libations, for the bulls, and for the rams, and for the lambs, according to their number, b as per their regulation” /b (Numbers 29:33). The Gemara understands the use of the plural pronoun: Their, to indicate that the offerings sacrificed on all seven days are related.,The Gemara asks: b Let us say /b that the following b supports /b the opinion of Rabbi Yoḥa that one recites the blessing of time on the eighth day. Failure to bring either b the bulls, /b or b the rams, or the sheep /b on the Festival b prevents /b fulfillment of one’s obligation with b the other /b animals, as they are considered one offering. b Rabbi Yehuda says: /b Failure to bring b the bulls does not prevent /b fulfillment of one’s obligation with the b other /b animals, b since they decrease progressively /b each day. The Torah displays flexibility with regard to the bulls. Therefore, apparently, even if they are not brought at all one fulfills his obligation with the others.,The Sages b said to /b Rabbi Yehuda: b But don’t the numbers of all /b the animals b eventually decrease on the eighth /b day, as on the other days two rams and fourteen sheep are sacrificed and on the eighth day it is one ram and seven sheep? Rabbi Yehuda b said to them: /b The b Eighth /b Day of Assembly b is a Festival in and of itself. As just as the seven days of the festival /b of i Sukkot /i b require an offering, and a song /b sung by the Levites, b and a blessing /b unique to the festival of i Sukkot /i , b and /b there is a mitzva of b staying overnight /b in Jerusalem after the first Festival day, b so too, /b the b eighth /b day b requires an offering, and a song /b sung by the Levites, b and a blessing /b unique to the Eighth Day of Assembly, b and /b there is a mitzva of b staying overnight /b in Jerusalem at its conclusion. |
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15. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •tamid service, rituals outside jerusalem 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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