תלמוד על תמיד 1:8
Jerusalem Talmud Shekalim
תּוּפִינֵי82Lev. 6:14, a word of unknown etymology.. It has to be תּוּפִינֵי when it is brought, it does not have to be תּוּפִינֵי early in the morning88A Second Temple source.. But did we not state88A Second Temple source., “they place those who bake the baked goods to make the baked goods”? Rebbi Ḥiyya bar Ada said, to make the hot water to soften them. תּוּפִינֵי, Rebbi Yasa in the name of Rebbi Ḥanina, he fries them and after that bakes them. Rebbi Aḥa in the name of Rebbi Ḥanina, he bakes them and after that fries them. תּוּפִינֵי, they shall be baked cooked85An attempt to explain the word תפיני as contraction of תאפה נא. The following two statements have to be explained in a similar way. Babli Menaḥot50b.. Rebbi said, they shall be baked softly; Rebbi Dosa said, they shall be baked beautifully. This disagreement is parallel to the other disagreement. He who says, they shall be baked beautifully, is like him who says, he fries them and after that bakes them68The daily offering of the High Priest should not stop between the death of one High Priest and the investiture of the next; the only question is whether it is paid for by the heirs of the deceased or by the public.. He who says, they shall be baked softly is like him who says, he bakes them and after that fries them.
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Jerusalem Talmud Megillah
Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath138This paragraph is copied in Roš Haššanah1:10 (ה).
Since the `omer must be brought at a fixed time, in pharisaic-rabbinic tradition on the 16th of Nisan (in the standard Sadducee tradition of the Book of Jubilees on Nisan 22, in Boethusian tradition on the Sunday of the Passover week), the fixed date overrules any Sabbath prohibition. Since the grain has to be parched (Lev. 2:14), the offering involves a Sabbath violation. It is prescribed that the grain be newly cut (Lev. 23:10). By tradition this has to be done in the night of Nisan 16. The question is whether it may be done the next morning if the 16th of Nisan is a Sabbath, since in this case the commandment would not be executed in the best manner.? Rebbi Abbai objected, did we not state139Mishnah Menaḥot10:9. The Mishnah seems to exclude any doubt about R. Simeon ben Laqish’s question., “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it140He interprets the clause “and pushes the Sabbath aside” only as referring to cutting during nighttime.. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion because of this141The clause must refer to the entire statement of the Mishnah.: “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.142Mishnah Menaḥot10:3, describing the cutting of the barley for the `omer on a Sabbath.” Where do we hold? If about nighttime, that already was said143Why does the priest charged with the cutting have to ask the attending crowd twice whether this is the right time to do the cutting? (The Babli takes it as an anti-Sadducee-Boethusian demonstration.). But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations144Transporting the scythe and the storage boxes to the place of harvesting. push aside the Sabbath during nighttime? Did we not state145Mishnah Tamid1:3. The pan-baked breads are for the daily offering by the High Priest (cf. Yoma1:1, Note 26.) Baking the breads only is a preparation for the offering., “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated146Mishnah Tamid7:3, covering all the preceding rules, without distinction between Sabbath and weekday., “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state147Mishnah Menaḥot10:4, again about the `omer. Parching the grain usually is done during nighttime but there are no rules prohibiting doing it early in the morning., “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting. Rebbi Yose148The Amora. He notes that the Mishnah has no relevance for the question about preparations. Since cutting the grain in the night was a Sabbath violation, it is clear that there is authorization to finish the entire ceremony on the Sabbath. This implies nothing if there was no action during the night. said, since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he did not start the meritorious work, there is no reason to tell him to complete it149If no new grain was growing by Passover and grain from storage was used, there seems to be no authorization to parch it on the Sabbath.. Rebbi Jacob bar Sosai objected before Rebbi Yose, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”150As a matter of principle testimony may be received only during daytime. If people leave their Sabbath domain during nighttime in order to testify during daytime, the action in the night has the status of preparation for the main event during daytime.? He said to them, since the daytime needs the nighttime151Otherwise they could not appear in Court during daytime. and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively152If the day is determined to be one of the New Moon (or in Tishre New Year’s day) it receives this status from the preceding evening. Therefore every year one has to observe the restrictions of the holiday starting with the evening of the 30th of Elul even if no witnesses of the New Moon are yet known.? Since it is sanctified retroactively there is no difference between day and night.
Since the `omer must be brought at a fixed time, in pharisaic-rabbinic tradition on the 16th of Nisan (in the standard Sadducee tradition of the Book of Jubilees on Nisan 22, in Boethusian tradition on the Sunday of the Passover week), the fixed date overrules any Sabbath prohibition. Since the grain has to be parched (Lev. 2:14), the offering involves a Sabbath violation. It is prescribed that the grain be newly cut (Lev. 23:10). By tradition this has to be done in the night of Nisan 16. The question is whether it may be done the next morning if the 16th of Nisan is a Sabbath, since in this case the commandment would not be executed in the best manner.? Rebbi Abbai objected, did we not state139Mishnah Menaḥot10:9. The Mishnah seems to exclude any doubt about R. Simeon ben Laqish’s question., “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it140He interprets the clause “and pushes the Sabbath aside” only as referring to cutting during nighttime.. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion because of this141The clause must refer to the entire statement of the Mishnah.: “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.142Mishnah Menaḥot10:3, describing the cutting of the barley for the `omer on a Sabbath.” Where do we hold? If about nighttime, that already was said143Why does the priest charged with the cutting have to ask the attending crowd twice whether this is the right time to do the cutting? (The Babli takes it as an anti-Sadducee-Boethusian demonstration.). But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations144Transporting the scythe and the storage boxes to the place of harvesting. push aside the Sabbath during nighttime? Did we not state145Mishnah Tamid1:3. The pan-baked breads are for the daily offering by the High Priest (cf. Yoma1:1, Note 26.) Baking the breads only is a preparation for the offering., “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated146Mishnah Tamid7:3, covering all the preceding rules, without distinction between Sabbath and weekday., “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state147Mishnah Menaḥot10:4, again about the `omer. Parching the grain usually is done during nighttime but there are no rules prohibiting doing it early in the morning., “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting. Rebbi Yose148The Amora. He notes that the Mishnah has no relevance for the question about preparations. Since cutting the grain in the night was a Sabbath violation, it is clear that there is authorization to finish the entire ceremony on the Sabbath. This implies nothing if there was no action during the night. said, since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he did not start the meritorious work, there is no reason to tell him to complete it149If no new grain was growing by Passover and grain from storage was used, there seems to be no authorization to parch it on the Sabbath.. Rebbi Jacob bar Sosai objected before Rebbi Yose, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”150As a matter of principle testimony may be received only during daytime. If people leave their Sabbath domain during nighttime in order to testify during daytime, the action in the night has the status of preparation for the main event during daytime.? He said to them, since the daytime needs the nighttime151Otherwise they could not appear in Court during daytime. and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively152If the day is determined to be one of the New Moon (or in Tishre New Year’s day) it receives this status from the preceding evening. Therefore every year one has to observe the restrictions of the holiday starting with the evening of the 30th of Elul even if no witnesses of the New Moon are yet known.? Since it is sanctified retroactively there is no difference between day and night.
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Jerusalem Talmud Rosh Hashanah
Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath320Since the `omer, the offering of new barley in the Temple, must be brought at a fixed time, in pharisaic-rabbinic tradition on the 16th of Nisan (in the standard Sadducee tradition of the Book of Jubilees on Nisan 22, in Boethusian tradition on the Sunday of the Passover week), the fixed date overrules any Sabbath prohibition. Since the grain has to be parched (Lev. 2:14), the offering involves a Sabbath violation. It is prescribed that the grain be newly cut (Lev. 23:10). By tradition this has to be done in the night of Nisan 16. The question is whether it may be done the next morning if the 16th of Nisan is a Sabbath, since in this case the commandment would not be executed in the best manner.? Rebbi Abbai objected, did we not state321Mishnah Menaḥot 10:9. The Mishnah seems to exclude any doubt about R. Simeon ben Laqish’s question., “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it322He interprets the clause “and pushes the Sabbath aside” only as referring to cutting during nighttime.. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion about this323The clause must refer to the entire statement of the Mishnah.. “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.324Mishnah Menaḥot 10:3, describing the cutting of the barley for the `omer an a Sabbath.” Where do we hold? If about nighttime, that already was said325Why does the priest charged with the cutting have to ask the attending crowd twice whether this is the right time to do the cutting? (The Babli takes it as an anti-Sadducee-Boethusian demonstration.). But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations326Transporting the scythe and the storage boxes to the place of harvesting. push aside the Sabbath during nighttime? Did we not state327Mishnah Tamid 1:3. The pan-baked breads are for the daily offering of the High Priest (cf. Yoma 1:1, Note 26.) Baking the breads only is a preparation for the offering., “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated328Mishnah Tamid 7:3, covering all the preceding rules, without distinction between Sabbath and weekday., “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state329Mishnah Menaḥot 10:4, again about the `omer. Parching the grain usually is done during nighttime but there are no rules prohibiting doing it early in the morning., “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting, [the words of Rebbi Meïr. Rebbi Yose330The Amora. He notes that the Mishnah has no relevance for the question about preparations. Since cutting the grain in the night was a Sabbath violation, it is clear that there is authorization to finish the entire ceremony on the Sabbath. This implies nothing if there was no action during the night. says], since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he started the meritorious work, there is no reason to tell him to complete it331If no new grain was growing by Passover and grain from storage was used, there seems to be no authorization to parch it on the Sabbath.. Rebbi Jacob bar Sosai objected, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”332As a matter of principle testimony may be received only during daytime. If people leave their Sabbath domain during nighttime in order to testify during daytime, the action in the night has the status of preparation for the main event during daytime.? He said to them, since the daytime needs the nighttime333Otherwise they could not appear in Court during daytime. and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively334If the day is determined to be one of the New Moon (or in Tishre New Year’s day) it receives this status from the preceding evening. Therefore every year one has to observe the restrictions of the holiday starting with the evening of the 30th of Elul even if no witnesses of the New Moon are yet known.? Since it is sanctified retroactively there is no difference between day and night.
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Jerusalem Talmud Pesachim
It was stated in the name of Rebbi Jehudah: the tunnels under the Temple were profane, the Temple roofs were sanctified318Babli 86a.. Rebbi Immi in the name of Rebbi Simeon ben Laqish: A Mishnah319Mishnah Tamid 1:1. says so, “there was a fireplace there, and an honorable bathroom. [What was its honor? If one found it locked, one knew that it was occupied, unlocked one knew that it was unoccupied.”] Rebbi Yose said, is excrement impure? Is it not simply cleanliness? But the following is it, “he320A priest watching in the Temple who becomes impure has to leave immediately by the shortest way. leaves and goes in the walkway under the Temple, and lights were burning on both sides, until he comes to the place of immersion.” If it were sanctified he would have to go by the shortest way321Either (Babli) two different groups have subscribed to different parts of one and the same Pesaḥ or (Mekhilta dR. Ismael) eating different Pesaḥim. Both cases are possible for the Yerushalmi. They may use the same room only if they are sitting back to back..
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