תלמוד על הוריות 3:2

¹⁴There exists a copy of this paragraph in Horaiot 3:2 (ה). It is missing in the Yerushalmi reproduced in the editio princeps of the Babli. A different version is in Midrash Samuel 7(5). Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status¹³This is unknown to the Babli.. Rebbi Mana said, it is written⁵Lev. 21:12.: For the crown of his God’s ointment is on him, I am the Eternal; if one could compare it, just as I am in My Sanctity, so Aaron is in his sanctity¹⁵The two other sources read: I in My Greatness, also Aaron in his greatness. R. Abun said (Lev. 21:8), holy he shall be to you, if one could compare it, as I Am in My Holiness, so Aaron is in his holiness.. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if a High Priest sinned, one whips him¹⁶In the two other sources: by a court of three judges. The sequel requires this text.. If you would say by 23, his elevation would be his degradation¹⁷Since so many people would sit in judgment over him.. And Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him by a court of three [judges]. Does one return him? Rebbi Haggai said, by Moses, if one would return him, he would kill them. Rebbi Jehudah the Prince¹⁸R. Jehudah II. heard this and became angry. He sent Goths¹⁹Following the reading of the other two sources. Krauss conjectures that the inserted נ indicates nasal pronunciation, but by the evidence of the other two sources גנתון instead of גותיין seems to be a scribal error. [Instead of Goths they might have been Gaetuli, a people from Northwestern Africa (E. G.).] to catch Rebbi Simeon ben Laqish. They beat him. He fled to Magdala, some say to Kefar Ḥiṭṭim²⁰Magdala is on Lake Genezareth, Kefar Hittim in the hills overlooking Tiberias.. The next day, Rebbi Joḥanan went to the assembly hall, when Rebbi Jehudah the Prince also went to the assembly hall. He²¹R. Jehudah the Prince. said to him, why is the master not²²Translated following G. telling us words of instruction? He²³R. Johanan. started clapping with one hand. He²¹R. Jehudah the Prince. asked, does one clap with one? He²³R. Johanan. answered him, no, but without ben Laqish there is nothing²⁴Following the text of the other two sources. The text of the Leiden ms. is unintelligible.. He²¹R. Jehudah the Prince. told him, I shall free him. He²³R. Johanan. said to him, in Magdala. He²¹R. Jehudah the Prince. told him, tomorrow I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare²⁵Translated following G. The text of the other two sources, “get rich”, does not make much sense. for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel [from Egypt]²⁶Added from the other two sources., He sent neither messenger nor angel but He went Himself, as is written: I shall pass through the Land of Egypt²⁷Ex. 12:12., He and all His Court²⁸Translated following Eliahu Fulda and H. L. Fleischer in Levy’s Dictionary. A similar explanation of the verse is found in the Passover Haggadah (Mekhilta dR.Ismael, ed. Horovitz-Rabin, p. 23; cf. H. Guggenheimer, The Scholar’s Haggadah pp. 298–299.)
Here ends the Geniza fragment. The text in Horaiot has additions both at this point and at the end of the paragraph which, while relevant, in the absence of a confirming Genizah text cannot be added here.. He asked him, why did you say these things²⁹About whipping the Patriarch.? He told him, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, No my sons, because the reputation is not good³⁰1S. 2:24. The explanation of the verse is missing; it is given in Horaiot. The verse about the misdeeds of Eli’s sons ends, מַעֲבִיריִם עַם יי [the information]spread about by the Eternal’s people, which he interprets as being removed by the Eternal’s people, implying that the High Priest has to be removed if he sins..

¹⁸This and the following paragraph also are in Horaiot3:3 (ה). Rebbi Jehudah bar Ilay stated: The anointing oil made by Moses in the desert was from the start to the end a work of wonders, since there were only twelve log to start with, as it was said, and olive oil one hin. It would not have been enough to rub the wooden planks with it; so much more since the fire swallows, wood absorbs, and the kettle absorbs! From it the Tabernacles and all its vessels were anointed, the table and its vessels, the candelabrum and all its vessels. From it Aaron and his sons were anointed all of the seven days of induction, from it all high priests and kings were anointed. A king who is first needs anointing, a king who is a king’s son does not need anointing. [What is the reason? Do anoint him, for this one is it¹⁹1S. 17:20., this one needs anointing but his son does not need anointing.]²⁰Corrector’s addition from B. But a High Priest who is the son of a High Priest needs anointing, even for ten generations. Nevertheless, it is all there for the future; that is what is written²¹Ex. 30:31., a holy anointing oil will this be for Me, for all your generations.

“He shall not marry an adult; Rebbi Eleazar and Rebbi Simeon enable the adult.” They agree that he shall not marry one injured by a piece of wood. What is the difference between the adult and the one injured by a piece of wood? The hymen of an adult dissolved in her body. The hymen of one injured by a piece of wood came outside⁷⁸In the Babli, 59b, the disagreement between the majority and rabbis Eleazar and Simeon is described as one of the interpretation of Lev. 21:13; parallel to the discussion here in the next paragraph. The switched version is not found elsewhere.. Some switch: He shall not marry one injured by a piece of wood; Rebbi Eleazar and Rebbi Simeon enable one injured by a piece of wood.” They agree that he shall not marry an adult. What is the difference between the adult and the one injured by a piece of wood? An adult is no longer young. The one injured by a piece of wood is still young.