(Er haftet für das Opfer), ob er die Azara [den ersten Tempelhof] oder deren [spätere] Hinzufügung betritt; denn die Stadt und der Azaroth werden ohne Erlaubnis des Königs, des Propheten, des Urim Vetumim, des Sanhedrin von einundsiebzig, der beiden Dankopfer nicht ohne Erlaubnis hinzugefügt ((aus diesem Grund wird er als erster geheiligt)) und Lied. Die Beth-Din gehen und die beiden Dankopfer hinter ihnen und ganz Israel hinter ihnen. Das Innere wird gegessen und das Äußere verbrannt. Und wenn all dies nicht erreicht wird, wenn man dort eintritt (in einem Zustand der Unreinheit), haftet man nicht (für ein altes Opfer). [("mit einem König" :) es wird geschrieben (2. Mose 25: 9): "Nach allem, was ich dir zeige: die Form des Tabernakels und die Form aller seiner Gefäße, und so sollst du es tun." Dies ("und so sollst du tun") ist ein überflüssiger Vers, der sich auf zukünftige Generationen bezieht. Und in den Tagen Mose war er der König und der Prophet und sein Bruder der Hohepriester. Und da waren auch die Urim Vetumim und die siebzig Ältesten—und damit für zukünftige Generationen. ("zwei Dankopfer" :) zwei Brote Thanksgiving. Sie würden sie im Kreis bis zum Ende der geheiligten Grenze tragen, wo die erste gegessen und die zweite verbrannt würde. Dies ist abgeleitet von (dem Ritus von) Nechemiah ben Chachalyah, nämlich. (Nechemiah 12:31): "Dann habe ich zwei große Danksagungen überreicht." ("Lied" :) sie würden singen (Psalm 30) "Ich werde dich preisen, OL rd, denn du hast mich emporgehoben." Und im zweiten Tempel, obwohl es weder König noch Urim Vetumim gab, "nahm" die ursprüngliche Heiligung des Tempels durch Salomo für seine Zeit und für die Zukunft, und was Nechemia tat, war nur durch Gedenken.] Und alles ( Ergänzungen), die ohne all diese gemacht wurden (Zeremonien)— Wenn jemand (der Tamei war) dort eintrat, haften sie (Beth-Din oder der gesalbte Hohepriester) nicht (für einen Ochsen der Vergesslichkeit).
Bartenura on Mishnah Shevuot
אחד הנכנס לעזרה – [to the courtyard] first.
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English Explanation of Mishnah Shevuot
Introduction
Mishnah two discusses which areas of the Temple are included in these laws.
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Bartenura on Mishnah Shevuot
ואחר הנכנס תוספת – that they added to it afterwards.
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English Explanation of Mishnah Shevuot
It is the same whether one [while impure] enters the Temple court or the addition to the Temple court, for additions are not made to the city [of Jerusalem], or to the Temple courts except by the king, prophet, Urim and Thummim, the Sanhedrin of seventy one, and with two [loaves] of thanksgiving, and with song. And the court walks in a procession, the two [loaves] of thanksgiving [being carried] after them, and all Israel [following] behind them. The inner one is eaten, and the outer one is burnt. And as to any addition that was made without all these he who enters it [while impure] is not liable. A person who is impure and enters the Temple is obligated to bring a sliding scale sacrifice even if he only entered an addition that had been made to the Temple court. In other words, the holiness inherent to the Temple is also to be found in any additions made to the Temple. The reason is that the additions made to the Temple are made with the consent of all of the ruling institutions in Israel, as well being performed in a religious ceremony. Additions to the Temple or to the city of Jerusalem, which is also considered to be holy, can only be made with the consent of the following parties: 1) the king; 2) the Urim and Thummim, the two stones that sat in the high priest’s breastplate which were used to receive oracles (see Numbers 27:21); 3) the Sanhedrin of 71 elders. The additions to the Temple would be made in a great procession with two loaves of thanksgiving. Any addition to the Temple that was not made using all of these elements was considered to be of a lower status. Therefore, one who entered there while impure would not have to bring a sliding scale sacrifice. This mishnah has some interesting historical implications. In the Second Temple period, which began in the 5th century B.C.E. and continued until the destruction of the Temple in 70 C.E. there were no Urim and Thummim. Therefore, any additions to the Temple would not have been of the same holiness. On the other hand, the mishnah does not completely delegitimize these additions to the Temple. The last clause in the mishnah indeed admits that additions to the Temple can be made without the approval of the all of these parties. The only consequence is that one who entered there impure would not be obligated to bring a sacrifice.
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Bartenura on Mishnah Shevuot
שאין מוספין וכו' – therefore, this is holy like the first (i.e., the courtyard).
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English Explanation of Mishnah Shevuot
Questions for Further Thought: • Why do you think that in order to add on to the Temple they need the approval of the king, the priestly oracles and the Sanhedrin?
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Bartenura on Mishnah Shevuot
אלא במלך – as Scripture states (Exodus 25:9): “Exactly as I show you – the pattern of the Tabernacle and the pattern of all its furnishings – so shall you make it,” this is an additional verse for expounding for the generations. For in the days of Moses, he was King and Prophet and his brother (i.e. Aaron) was the High Priest, and there were there Urim and Thumim (in the High Priest’s breast plate) and seventy elders, even so also all generations.
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Bartenura on Mishnah Shevuot
ובשתי תודות – with two loaves of thanksgiving offerings, and they would carry them in the circumference around until the end of the border that they sanctify, and there they consume (that is inside) and burn the second (which is outside) , and by the word of the prophet, it is consumed and by the word of the prophet it is burned, and that is exactly what is taught in the Mishnah: “the one offered inside is eaten and the one offered outside is burned.” But from Nehemiah ben Chakhliah, he completed it as it is written regarding him (Nehemiah 12:31): “and I appointed two large thanksgiving [choirs] and processions.”
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Bartenura on Mishnah Shevuot
ובשיר – the song that they would recite (Psalms 30:2): “I extol You, O LORD, for you have lifted me up,” But during the Second Temple period, even though there was no King and no Urim and Thumim, the Holiness that Solomon sanctified of the First Temple was a holiness for its time period and a holiness for the time to come. But the service of Nehemiah ben Chakhliah was for mere memory.
