Talmud zu Taanit 4:11

HALAKHAH: ⁹“For what was the disbursement used,” etc. For what reason were the times of wood by the priests and the people to be counted¹⁰This paragraph is Halakhah Ta`aniot4:6 (ת), also in Megillah1:2 (70c l. 1 ff.; מ). In fact, ג simply notes: “one repeats from Ta`aniot up to ‘and were fasting but not completing.’ ”? Only that at the time when Israel returned from the Diaspora and did not find wood in the chamber, those came forward and volunteered wood from their own, donated it to the public, and used it to offer public sacrifices. The prophets among them stipulated that even if the chamber was full of wood and those came and offered and volunteered wood from their own, that the sacrifice should only be brought first from theirs¹¹Babli Ta`anit28a.. Rebbi Aḥa said, this is Rebbi Yose’s, since Rebbi Yose said, also he may volunteer as unpaid trustee. Rebbi Yose<sup>12</sup>This is R. Yose the fifth generation Amora. The reading of B (and M), R. Assi (= Yasa), is impossible since R. Ila was a student, not a teacher, of R. Yasa. in the name of Rebbi Ila, it is the opinion of everybody. Where do they disagree? About the body of the offering. But for enablers of the offering everybody agrees that a private offering can be turned into public offering<sup>13</sup>While holding that the firewood is ancillary, not intrinsic, to the sacrifice, they still would have to require that the two daily logs required before any sacrifices are brought to the altar (Lev. 6:5)to be paid for from the public purse.. It was stated, a woman who made a coat for her son has to surrender it to the public<sup>14</sup>Since the prescribed garments of a priest are part of the establishment of the Tabernacle (Ex. 28:40–43), they must be public property. Babli Yoma35b.. Rebbi Aḥa said, this is Rebbi Yose’s, since Rebbi Yose said, also he may volunteer as unpaid trustee. Rebbi Yose in the name of Rebbi Ila, it is the opinion of everybody. Where do they disagree? About the body of the offering. But for enablers of the offering everybody agrees that a private offering can be turned into public offering.. A baraita disagrees with Rebbi Yose<sup>15</sup>The Amora, speaking in the name of R. Ila.: <sup>16</sup>Tosephta Ta`aniot3:6.“Those days are observed at the time of sacrifices and not at the time of sacrifices; Rebbi Yose says, they are observed only at the time of sacrifices.¹⁷The days enumerated on which certain families celebrated their offerings of firewood according to the Tanna R. Yose are treated as days of sacrificing. Therefore at least for him, firewood is part of the sacrifice, not ancillary, and may be given from private property as public sacrifice.” Also from the following¹⁶Tosephta Ta`aniot3:6.: “Rebbi Eleazar ben Rebbi Ṣadoq said, we were of the descendants of Senaah ben Benjamin. When the Ninth of Av fell on a Sabbath, we postponed it to the end of the Sabbath and were fasting but not completing.¹⁸Their holiday was on the 10th of Av. Since the 9th of Av is the day of remembering the destruction of the Temple, his story must be dated after the destruction, when there were no longer any sacrifices. If the family holiday is so important that one pushes aside the fasting for the 9th of Av, it must be that even for the majority the offering of firewood was the equivalent of a sacrifice, not an ancillary act. Therefore R. Aḥa is justified.”

“At 52, the death of the prophet Saul¹⁴Error for “Samuel”, found uncorrected in ms. and the editio princeps. The tradition is from Seder ‘Olam 13 (cf. the author’s edition, Northvale N.J. 1998, pp. 129–135) and is reported in the Babli Ta‘anit 5b, Mo‘ed Qaṭan 28a. The material is Tannaïtic in Seder ‘Olam and the Babli, a further argument that Seder ‘Olam is a compilation of the Babylonian academies. Samuel at his retirement describes himself (1S. 12:2) as “old and white-haired”..” Rebbi Abba the son of Rebbi Pappai in¹⁵An Amora of the fifth Galilean generation, usually reporting sayings of R. Levi. the name of Rebbi Levi; Rebbi Joshua from Sikhnin in the name of Rebbi Joshua ben Levi (Prov. 14:23): “From all toil there will be gain but from talk of lips only want.” Hannah, because she prayed too much, shortened Samuel’s life, since she said (1S. 1:22): “He shall dwell there forever.¹⁶However, this statement is not part of Hannah’s prayer but her argument to her husband. Samuel was a Levite from the family of Gersom (1Chr. 6:13).” But the “forever” of a Levite is only 50 years, as it is written (Num. 8:25): “At the age of 50 years he shall retire from the workforce.¹⁷In verse 8:26 it is stated that the retired Levite may continue as a watchman.” But this one lived 52 years? Rebbi Yose ben Rebbi Abun said, two years until she weaned him.

Ḥizqiah read it⁴⁸The Esther scroll in Tiberias. Babli 5b. on the Fourteenth and the Fifteenth, since he was apprehensive about what Rebbi Simeon ben Yohay had stated, a person who would sell a dwelling-house in a walled city⁴⁹Lev. 25:29., that excludes Tiberias whose wall is the lake⁵⁰While Herodian Tiberias had a wall on the land side since there was none on the lake side it was of little military value. The question is whether such military value is required for the definition of “walled city” both for the laws of the Jubilee and for reading the Scroll.. Rebbi Joḥanan read it in the Kifra synagogue and said, this is the main ancient Tiberias⁵¹It seems that this synagogue (at other places called Kufra) was outside the wall. In his opinion this was the original Raqqat which was encroached upon by Herod building Tiberias.; he was not apprehensive about what Rebbi Simeon ben Yoḥay had stated. They were lenient in matters of reading it, as we have stated there⁵²Mishnah Arakhin 9:5, about the rules of houses in walled cities for which there exists a right of buying back only during one year.: “Anything inside the walls is treated as a house of a walled city except fields. Rebbi Meïr says, even fields.” And it was stated so³⁵Tosephta 1:1.: “what is close to a walled place and what is seen with it has the same standing as it.⁵³While R. Simeon ben Yoḥay may be correct for the laws of the Jubilee, his argument is irrelevant for reading the Scroll.”

Rebbi Joḥanan said, the Ark was made with a cubit of six hand-breadths. Who stated “a cubit of six hand-breadths“? This is Rebbi Meןr’s. [As we have stated³³Mishnah Kelim17:10.: “Rebbi Meןr says, all cubits were of buildings; Rebbi Jehudah says, the cubit of buildings six, of vessels five.”] According to Rebbi Meןr who says that the Ark was made with a cubit of six hand-breadths, the length of the Ark was fifteen cubits, as it is written³⁴Ex. 25:10.: Its length two cubits and a half. Each cubit was six and half a cubit three. Four tablets were in it, two whole ones and two broken ones, as it is written³⁵Deut. 10:2.: Which you broke and put into the Ark. Each of the tablets was six hand-breadths in length and three in width. Put the widths of the tablets in the length of the Ark, there were three hand-breadths left. Apply them to the cylinder³⁶The Torah scroll.. [On each side half a hand-breadth to have a handle, and two hand-breadths as place to put there the Torah scroll.]³⁷Corrector’s addition from B, to be deleted. The width of the Ark was nine hand-breadths, as it is written: A cubit and half a cubit. A cubit six and half a cubit three. Four tablets were in it, two whole ones and two broken ones. Each of the tablets was six hand-breadths in length and three in width. Put the lengths of the tablets in the length of the Ark, there were three hand-breadths left. On each side half a hand-breadth to have a handle, and two hand-breadths as a place to put there the Torah scroll.

Or Rebbi Yehudah learned from testimony²¹Since we said that the rules of prayer are imitations of the rules of sacrifices and we do not find that the perpetual sacrifice was ever brought later than four hours in the day. Usually it is brought at first dawn. since Rebbi Simon said in the name of Rebbi Joshua ben Levi: In the time of the hellenistic government²²The Babli (Menaḥot 64b) telescopes this story and the next into one and dates it at the civil war of the two Hasmonean brothers Hyrkanos and Aristobulos. they²³The officials of the Temple lowered the boxes from the wall of besieged Jerusalem; in each box was payment for the lamb to be placed in it for the daily sacrifice. lowered them two boxes with gold and they gave them two lambs to pull up. Once they lowered them two boxes with gold and they gave them two kid goats²⁴Which cannot be used for the perpetual sacrifice. to pull up. At that moment the Holy One, praise to Him, enlightened their eyes and they found two certified lambs in the hall of lambs²⁵Since the verse (Num. 28:3) requires that the perpetual sacrifice be “a yearling sheep without blemish”, the sheep were usually held in a separate “hall of lambs” and were inspected three times before being used as sacrifice.. About that time did Rebbi Yehudah bar Abba²⁶In the Babli (27a), the name is Rebbi Yehudah ben Baba. Levi Ginzberg points out that the name Yehudah bar Abba is found instead of Yehudah ben Baba is some Mishnah manuscripts at Idiut 6:1, 8:2, Yebamot 16:7 and that R. Yehudah ben Baba, who was killed in the aftermath of the war of Bar Kokhba, is much too late to testify about occurrences in the Temple. Hence, the name “bar Abba” should not be changed. testify that the perpetual morning sacrifice was brought at four hours.

A Cohen and a Levite, the Levite shall defile himself⁴⁶Since a Levite is not forbidden to defile himself.. A Levite and an Israel, the Israel shall defile himself. No, is not the Levite like the Israel⁴⁷In matters of impurity, the Levite has no more obligations than the Israel.? Rebbi Abin said, it was taught in the time of the platform⁴⁸The platform in the Temple for the levitic singers. If the Levite was engaged in the Temple service, he must be careful not to become disabled by impurity.. The Sages agree with Rebbi Eliezer that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest⁴⁹This is the position of the Sages in the Mishnah.. Rebbi Eliezer agrees with the Sages that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest⁵⁰R. Eliezer holds to his position in the Mishnah only for a common priest, not the High Priest.. Think of it, if his father sanctified him from birth⁵¹Like Samson or Samuel. The reference is to the argument of the Sages that the nazir has to defile himself because his holiness is temporary. If the nazir is nazir from birth, that argument does not hold but the formulation of the Sages in the first sentence of the Mishnah does not admit of any exception.. The one⁵²The holiness of the Cohen. is from the Torah, the other is not from the Torah⁵³The possibility of a nazir from birth is only given in the Prophets.. Rebbi Huna in the name of Rav Joseph: Rebbi Eliezer parallels the House of Shammai. As the House of Shammai say, between holy and frequent the holy has precedence⁵⁴In Mishnah Berakhot 8:1, the House of Shammai require that on Friday nights, the benediction for the Sanctification of the Sabbath (the holy) precede the benediction for the wine (the frequent)., so Rebbi Eliezer says, between holy and frequent the holy has precedence⁵⁵For him, the nazir who must bring a sacrifice for his defilement is holier than the Cohen who brings no sacrifice.. A nazir for 30 days and a nazir for 100, the nazir for 30 days shall defile himself. A nazir for 100 days and a nazir forever, the nazir for 100 days shall defile himself. A nazir forever⁵⁶He cuts his hair (but does not shave it off) once a year and brings three sacrifices; Halakhah 1:2., and a nazir of neziriot⁵⁷Similar to one described in Mishnah 1:4; from the argument it seems that the nazir referred to here has vowed many periods of more than one year., some Tannaïm state, the nazir forever shall defile himself; but some Tannaïm state, the nazir of neziriot shall defile himself. He who says, the nazir forever shall defile himself but not the nazir of neziriot, since he⁵⁸The nazir forever shall defile himself since he never shaves. shaves more frequently. He who says, the nazir of neziriot shall defile himself but not the nazir forever, since he brings more sacrifices⁵⁹If the basic period of the nazir of neziriot is more than one year, the nazir forever brings more sacrifices.. If he switched, it should be as Rebbi Immi said in the name of Rebbi Simeon ben Laqish: He transgressed “do not defile your land⁴⁵Deut. 21:23..” Here it is the same.

⁸⁰Tosephta 1:3.“Rebbi Joshua ben Qorḥa says, it is a good deed to mediate a compromise, as it is said⁸¹Zach. 8:16, cf. Taˋaniot 4:2 (68a l. 75), Megillah 3:7 (74b l. 48).: Truth and judgment of peace. If there is truth, there is no judgment of peace. If there is peace, there is no judgment of truth. What is truth containing a judgment of peace? I am saying, this is compromise.”

MISHNAH: On New Moon’s Days and on the intermediate days of holidays four are reading, no less and no more, and one does not close with a reading from Prophets. The ones who start and finish the Torah reading recite the benediction before and after the reading⁷¹The one who starts recites the benediction before and the one who ends recites the benediction after, according to the old standard abolished in Amoraic times.. This is the principle: four are reading on any {day} when there is musaf⁷²Either referring to Temple times, a musaf sacrifice as prescribed in Num. 28–29, or in Mishnaic times a musaf prayer after the reading from the Torah. and it is not a holiday.

Rebbi Abba, Rav Jeremiah in the name of Rav: practice follows Rebbi Meïr who says, all of it⁶²Babli 18b,19a.. Rebbi Ze`ira in the name of Rebbi Joḥanan: In matters of eruvin and public fast-days everybody follows Rebbi Meïr. Rebbi Jacob bar Aḥa in the name Rebbi Joḥanan: Even about the reading of the Esther scroll everybody follows Rebbi Meïr<sup>63</sup>Eruvin Chapter 6, Note 102. In eruvin one follows R. Meïr that eruv for courtyards and participation for alleys must be separate acts; in Ta`aniot that on a public fast day the priestly blessing is given three times. Babli Eruvin 72a. These rules are popular usage, not rabbinic decrees..

“¹²⁶Tosephta 1:5; Babli Bava meṣia` 78b. The Purim collection is for Purim¹²⁷The gifts to the poor demanded by Esth. 9:22 must be used by the poor to buy food for the Purim meal.. Rebbi Eleazar¹²⁸The ms. sources (Note 126) are about evenly split between Eleazar and Eliezer. said, only that the poor should not change it from its destination to {buy from it} laces for his shoes. One does not check eligibility for the money given as Purim charity; one gives to anybody who extends his hand to take.” One may not change Purim monies; does this imply that other {charity} monies one may change¹²⁹Mishnah Qiddušin 1:6 states that a promise to Heaven has the legal consequences of delivery to persons. If monies promised to charity must be delivered, what else may be changed?? But the intended use of any monies may be changed¹³⁰While the fact that the monies must be given to charity cannot be changed, the name and nature of the charity may be changed before the monies are delivered to the administrators of the charity. Tosephta 2:15, Babli Arakhin 6a. before they are given into the hands of the administrators; after they are given into the hands of the administrators they may not be changed.

HALAKHAH: Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: One does not interrupt between Purim and cow. Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina: One does not interrupt between cow and this month¹⁰⁸Babli 30a.. Rebbi Levi said, a sign for these paragraphs, “between these cups, he may drink if he wants to drink; between the third and the fourth he may not drink.¹⁰⁹Babli 30a. The Babli points out that the tradition of R. Ḥama bar Ḥanina contradicts that of R. Ḥiyya bar Ashi if Purim falls on Thursday and therefore the first of Nisan falls on the Sabbath.” Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina, it would have been logical that this month should precede cow since the Tabernacle was erected on the First of Nisan and the cow was burned on the Second¹¹⁰Seder Olam Chapter 7.. Why does cow precede? Because it is the purification of all of Israel.

Rebbi Eleazar in the name of Rebbi Yose ben Zimra: The reason of that Tanna¹³³The last clause in the Mishnah, that only men are obligated to have children. The entire paragraph has its parallel in the Babli, 65b.: “Be fruitful and multiply, fill the earth and conquer it.” It is written “he shall conquer it.¹³⁴Gen. 1:28. The last word is written וכבשה which can be read as defective plural or regular singular.” Who usually conquers? The man, not the woman. Rebbi Jeremiah, Rebbi Abbahu, Rebbi Isaac bar Marion, in the name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Jacob bar Aḥa and Rebbi Jacob bar Idi, Rebbi Isaac bar Ḥaqula in the name of Rebbi Jehudah Neśia: If she requests to be married, she has the law on her side¹³⁵If a woman was childlessly married to a man for 10 years and requests a divorce in order to be able to have a child with a more potent man, the court is required to force the husband to divorce her with a full ketubah. The Babli is explicit in this matter, that she must claim to need children who will care for her in her old age. Such a statement is needed only if practice does not follow R. Joḥanan ben Beroqa.. Rebbi Eleazar in the name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Abba bar Zavda said to him, I was with you and it was only said that if she requests to be married, she has the law on her side. In a similar case¹³⁶Involving R. Eleazar and R. Abba bar Zavda and an erroneous statement. In the Babli, Megillah 5a/b, the wrong statement is again given by R. Eleazar and the correction by R. Abba bar Zavda. From the insistence that the two cases are parallel, it seems that this should be the reading here also. But the text given here is confirmed by the parallel in Megillah1:1., referring to what we have stated there¹³⁷Mishnah Ta‘aniot 4:9.: “In the week in which the Ninth of Av¹³⁸The day of mourning for the destruction of the Temple. falls, it is forbidden to get a haircut and to wash. But on Thursday one is permitted, in preparation for the Sabbath.” Rebbi Abba bar Zavda in the name of Rebbi Ḥanina: Rebbi wanted to do away with the Ninth of Av but they did not let him. Rebbi Eleazar said to him, I was with you and it was only said that Rebbi wanted to do away with the Ninth of Av which happened to be on the Sabbath but they did not let him. He said, since it is pushed away, let it be pushed away. They said to him, it should be pushed to the next day. He recited on these¹³⁹Eccl. 4:9. From the text in Megillah, it seems that “he” is a third person, possibly R. Ḥaninah,: “Two are better than one.”

MISHNAH: A Cohen whose hands are defective shall not lift his hands¹⁴⁶Since the Cohen has to stand in front of the Ark and lift his hands over his head when reciting the priestly blessing.. Rebbi Jehudah says, also a person whose hands are colored by woad¹⁴⁷Greek ’ισάτις. hall not lift his hands since people look at him.

MISHNAH: Rebbi Simeon ben Azai said, I found a genealogical list in Jerusalem and it was written in it: The man X is a bastard from a²¹⁰From the adultery of a married woman. married woman, to support the words of Rebbi Joshua.