תלמוד על הוריות 3:3

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..

Rebbi Jonah in the name of Bar Qappara understood it from the following. As he did on that day, these are the seven days of initiation. Did the Eternal command, this is burning of the Cow¹¹The priest in charge of burning the Red Cow to produce the ashes which cleanse from the impurity of the dead also had to be separated for seven days (Mishnah Parah 3:1).. It is said here, did the Eternal command, and it is said there¹²Num. 19:2., this is the low of the Torah which the Eternal commanded, saying.” To make, this is the goat of the Day of Atonement¹⁰The dedication ceremony, where Aaron had to bring an atoning sacrifice separate from that for his sons and the people, the other is the Day of Atonement where the same is true.. Or maybe it is the goat of a New Moon? As Rebbi Abba said, to atone for you, an atonement which is like the other. Since the one is atonement valid only through the High Priest, the other also¹³The ceremonies of the Day of Atonement detailed in Lev. 16 refer exclusively to actions by the High Priest. Babli 3b. is atonement through the High Priest.

They wanted to ordain Rebbi Zeïra but he did not want to take it upon himself. When he heard a Tanna stating: “For an ordained person, a bridegroom, a patriarch, the dignity deletes [his sins],” he accepted being ordained. An ordained person: (Lev. 19:32): “Before a white head you shall rise, give respect to an Elder, and fear your God, I am the Eternal.” What is written after that (v. 33): “If a proselyte lives in your land, you shall not trick him.” Just as all his sins are forgiven to the proselyte, so all sins are forgiven to one being ordained. The bridegroom: (Gen. 28:9) “Esaw went to Ismael and married Maḥalat⁵⁸“The one being forgiven.” bat Ismael.” But was her name Maḥalat, was it not Basemat⁵⁹“The perfumed.” The verse would prove only that prior sins of the bride are forgiven.? But all his sins were forgiven him. The president: (1S. 13:1) “Saul was one year old when he became king.” Was he one year old when he became king? But all his sins were forgiven him as to a baby of one year.

¹²¹This also is in Sanhedrin 2:1 (Notes 52–55), Horaiot 3:2. Rebbi Abbahu in the name of Rebbi Eleazar: “Deep sorrow”¹²⁵In its legal implications, that the person not only be forbidden to eat sanctified food but also cannot be counted in a quorum for religious services; cf. Berakhot3:1, Note 42. is only for the dead, for it is written¹²⁶Is. 3:26. The gates of Jerusalem are in sorrow because all its men are dead.: Its gates are in deep sorrow and mourning.Ḥiyya bar Ada objected: Is it not written¹²⁷Is. 19:8. The fishermen are in deep sorrow (and they mourn as quoted in the two parallel texts) because the Nile dried up. This proves that both terms used for the religious obligations of a person whose close relative died are used in the Bible also to describe other situations.: the fishermen are in deep sorrow, and mourning all who throw a fishing hook into the Nile? Rebbi Ḥanina said, so is the baraita: there is no deep sorrow in impurity except for the dead.