Mishnah
Mishnah

Talmud sur Yoma 4:2

קָשַׁר לָשׁוֹן שֶׁל זְהוֹרִית בְּרֹאשׁ שָׂעִיר הַמִּשְׁתַּלֵּחַ וְהֶעֱמִידוֹ כְנֶגֶד בֵּית שִׁלּוּחוֹ, וְלַנִּשְׁחָט כְּנֶגֶד בֵּית שְׁחִיטָתוֹ. בָּא לוֹ אֵצֶל פָּרוֹ שְׁנִיָּה, וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר, אָנָּא הַשֵּׁם, עָוִיתִי פָּשַׁעְתִּי חָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי וּבְנֵי אַהֲרֹן עַם קְדוֹשֶׁיךָ. אָנָּא הַשֵּׁם, כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים, שֶׁעָוִיתִי וְשֶׁפָּשַׁעְתִּי וְשֶׁחָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי וּבְנֵי אַהֲרֹן עַם קְדוֹשֶׁךָ, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ (ויקרא טז), כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ. וְהֵן עוֹנִין אַחֲרָיו, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד:

Il attacha une langue de laine écarlate à la tête de la chèvre renvoyée et la plaça à la porte par laquelle elle est envoyée; et à la chèvre à abattre, [il a attaché une langue d'écarlate] à son site d'abattage [c'est-à-dire, son cou. (Et maintenant, ils ne venaient pas le confondre avec la chèvre renvoyée—l'un, l'avoir attaché à sa tête; l'autre, à son cou. Et les deux ne seraient pas confondus avec d'autres chèvres, ayant des langues d'écarlate attachées à eux, tandis que les autres ne le faisaient pas.)] Il viendrait à son taureau une seconde fois, placerait ses mains dessus, et avouerait: Et ainsi dirait-il : "Ana Hashem" ("Je vous en supplie, OL rd")— "J'ai transgressé, j'ai offensé, j'ai péché avant toi — Moi et ma maison, et les fils d'Aaron, ton peuple saint — Ana Hashem, expiez, je vous en supplie, pour les transgressions, les offenses et les péchés que j'ai transgressés, offensés et péchés devant vous —Moi et ma maison, et les fils d'Aaron, votre peuple saint, comme il est écrit dans la Torah de Mosheh, votre serviteur (Lévitique 16:30): `` Car en ce jour, il expiera pour vous, pour vous purifier de tous vos péchés; devant le Seigneur, vous serez purifiés. '"Et ils répondent après lui:" Béni soit le nom de la gloire de son royaume pour toujours. "[Notre Michna est conforme à R. Meir, qui tire sa formulation de (Lévitique 16 : 21): "Et il en confessera toutes les transgressions (avonoth) des enfants d'Israël, et toutes leurs offenses (pisheihem) de tous leurs péchés (chatotham)." Mais les sages diffèrent, disant: "avonoth" sont des péchés délibérés; «peshaim» sont des rebelles; «chatoth» sont des péchés involontaires. (Est-il concevable qu'après avoir confessé des péchés volontaires et rebelles, il confesse à nouveau des péchés involontaires! Au contraire, il dit: «J'ai péché, j'ai transgressé, j'ai offensé. "Et ainsi, David dit (Psaumes 106: 6):" Nous avons péché ensemble avec nos pères; nous avons transgressé; nous avons été méchants. "La halakha est selon les sages. Quant à la parole de Moïse (Exode 34: 7):" Il pardonne la transgression, l'offense et le péché "— C'est ainsi que Moïse a dit devant le Béni du Ciel: "Lorsque les enfants d'Israël pèchent et se repentent, considérez leurs péchés délibérés comme des péchés involontaires."]

Jerusalem Talmud Shekalim

Rav Jehudah in the name of Samuel50If the reading of B were “Rav Huna in the name of Samuel”, it would need consideration as lectio difficilior. But since it is the impossible “Rav Huna in the name of Rebbi Samuel”, it has to be disregarded. ג is defective at this place. In the Babli Ketubot106a the statement is attributed to Rav Giddul in the name of Rav.: The scholars who teach the priests the rules of slaughter, rules of receiving, rules of sprinkling, take their wages from the disbursement from the lodge51Since every week another group of Cohanim comes to serve, which may bring with them young inexperienced members of the group, they are permanently occupied. Babli Ketubot106a.. Rebbi Isaac bar Redifa in the name of Immi: The inspectors of defects of sancta52Since the animals chosen for the daily sacrifice have to be without defects (Num.28:3), there have to be competent daily inspections. Babli Ketubot106a. take their wages from the disbursement from the lodge. Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Simlai: Those who correct the scroll of the Temple courtyard53From which the High Priest reads on the Day of Atonement and which is used to standardize the texts of copies of the Torah. The reading of B, “Ezra’s scroll”, has to be rejected. Babli Ketubot106a. take their wages from the disbursement from the lodge. Giddul bar Benjamin in the name of Assi: The two judges of robberies54This is the translation of the text here and in Mishnah Ketubot13:1. But it seems that the meaning of the term is that of the reading of ג and most Babylonian sources here and in Ketubot13, דַּיָנֵי גְזֵירוֹת “judges of decisions,” i. e., appeals judges. The reading here is the result of an exchange of liquids. The legal principles attributed to these judges in Ketubot Chapter 13 all refer to matters of civil, mostly matrimonial, law. Babli Ketubot105a. take their wages from the disbursement from the lodge. Samuel said, women who are weaving the gobelins55For use in the Temple Hall, to separate between the holy and the holiest of holies. take their wages from the disbursement from the lodge; Rav Ḥuna said, from disbursements for repair of the House. How do they disagree? Samuel makes it a sacrifice, Rav Huna makes it part of the building. Rebbi Ḥizqiah said that Rebbi Jehudah Dried Figs56It is impossible to determine his time of activity. stated: The incense and all public sacrifices come from the disbursement from the lodge. The golden altar and vessels for the Service come from the excess of libations57This statement endorses the position of R. Ismael in the Mishnah, that the operation to provide wine, oil, and flour to those who bring private sacrifices, routinely provides a surplus to the Temple.. The altar for elevation sacrifices, the building, and the courtyards57This statement endorses the position of R. Ismael in the Mishnah, that the operation to provide wine, oil, and flour to those who bring private sacrifices, routinely provides a surplus to the Temple. come from the leftover in the lodge. The outside of the courtyards come from the lodge for maintenance of the House59The place where the funds are kept which were given as vows to the Temple.. But was it not stated: One commits me`ilah with stones of the Temple or the courtyards60Me`ilah is defined (Lev. 5:15) as “larceny committed on the Eternal’s sancta”, where the usual interpretation is that sancta are only sacrifices and their appurtenances; cf. Halakhah 3:4, Note 66.. How can one commit me`ilah with leftovers? But it must follow Rebbi Meïr, for Rebbi Meïr said, one commits me`ilah with leftovers. Rebbi Ḥinena said, Rebbi Meïr said this only during its year. But here we are after its year61Money is a sanctum whose misuse is me`ilah only if there is the possibility that it will be used to buy sacrifices. As explained earlier, any leftovers after disbursement still must be kept together since they might be needed if the money disbursed later was not sufficient for the Temple’s needs. But once a new year started, the old sheqalim cannot be used to buy sacrifices of any kind; they cannot cause me`ilah. The baraita is rejected. Babli Qiddušin54a..
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