Talmud su Menahot 11:10

Everybody agrees that “on it” means “in contact”. Where do they disagree? About “on”. ¹⁶This refers to Mishnah Menaḥot 11:5, Babli Menaḥot 97a, about the placement of incense on the table with the shew-bread. The verse says (Lev. 24:7): Put pure incense on the array(מַעֲרֶכֶת not מַעֲרָכָה). Abba Shaul says nearby, the rabbis say on top. Abba Shaul says, on the array, near the array. But the rabbis say, on the array, on top of the array. It turns out that Abba Shaul parallels Rebbi Aqiba, and the rabbis Rebbi Yose the Galilean¹⁷Since R. Aqiba requires the innards to bu hung outside, i. e. nearby.. Rebbi says, even if he made them two arrangements of fourteen, one considers the upper one as nonexistent and the lower ones are qualified¹⁸There are twelve shew-breads. If one made two too many, 7 to a row instead of 6, the additional two can be disregarded and the incense put on top, since we do not read “on” to imply touching.. Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Rebbi and Abba Shaul use in the method of Rebbi Meïr for the table¹⁹Mishnah Menaḥot 11:5 The table in the Tabernacle was 2 cubits long. According to R. Jehudah, the cubit was 5 hand-breadths, according to R. Meïr 6 hand-breadths. Six shew-breads in one row took up 10 handbreadths. This leaves 2 hand-breadths space where according to Abba Shaul the incense was placed, and according to Rebbi another bread could be placed.
The argument shows that the text of the Leiden ms. is correct, attributing the statement about the shew-bread to Rebbi, against the reading of K which attributes it to R. Yose the Galilean..

⁴⁸The following paragraph also is in Peah 8:5 (Notes 56–64,ק); a parallel is in the Babli 29a. There we had stated:⁴⁹Mishnah Peah 8:5 detailing minimal amounts of produce to be given as tithe of the poor. “Half a log of oil. Rebbi Aqiba said, a quarter.” Rebbi Eleazar said, and so it is for an eruv. That is for wine, but not for oil, for which one makes an eruv with food for two meals⁵⁰Tosephta 6:3.. It was stated: One makes an eruv with vinegar as food for two meals. Rebbi Jeremiah in the name of Rebbi Samuel ben Rebbi Issac, enough to dip bundles of vegetable as food for two meals. Rebbi Isaac of Atosha said before R. Zeˋira in the name of the House of Rebbi Yannai: one may make an eruv with raw peas. For whom is this necessary? For Rebbi Meïr, lest you say, because they generate bad mouth odor one may not use them for eruv. One may make an eruv with salted fish. One may make an eruv with salted meat. One may make an eruv with raw meat. There, we have stated⁵¹Mishnah Menaḥot 11:7, referring to the ram brought as sin-offering on a Day of Atonement that falls on the Sabbath; it must be eaten by the priests before the next morning but cannot be cooked. The priests from Babylonia (in the opinion of the Babli, those from Alexandria) ate it raw after the fast. The text of our Mishnah, “because their taste is refined” is a euphemism.: “The Babylonians eat it raw because their taste is refined.” Rebbi Yudan asked, may one use χαλκίς⁵²χαλκίς, -ίδος, ἡ, a kind of herring or sardine. This translation follows the text in Peah; the word here has not been identified. In the Babli (Avodah zarah 39b, Tosephta Avodah zarah 4:11) the word appears as כילבית or כילכית, identified as a kind of sardine. for eruv since the Samaritans eat it raw? Samuel bar Shilat in the name of Rav: One may use for eruv paˋapuˋin, gudganiot, and ḥaluglugot. They asked him, what are these? He said to them, καυκαλίς⁵³A plant, melilotus officinalis. In Arabic ققل is cardamom, قاقلى an alkaline plant., melilot⁵⁴Arabic حندقوقا, a kind of tall clover, only barely digestible., and purslain⁵⁵Arabic فرفخ..

⁷⁵One discusses what it means that Aaron and his sons had to sit at the gate of the Tent of Meeting “seven days, day and night”. There, we have stated⁷⁶Mishnah Menaḥot 11:7, describing the order in which the shew-bread was removed from the table in the Tent of Meeting on the Sabbath and new bread deposited when the verse prescribes that the shew-bread always be on the table.: “These take away and those put down. And the hand of one is close to the hand of the other, for it is said⁷⁷Ex. 25:30., before Me always.” The Mishnah is Rebbi Meïr’s⁷⁸Since it is anonymous.. But according to Rebbi Joḥanan does Rebbi Meïr agree that if they removed the old set in the morning and arranged the new set in the evening this is also “always”⁷⁹So even according to R. Meïr the arrangement that the twelve shew-breads were exchanged in a ceremony involving 24 priests so that the table should not be empty for one moment is recommended but not absolutely necessary.. “Rebbi Yose says, also these may remove and those put down; for this also is ‘always’.⁷⁶Mishnah Menaḥot 11:7, describing the order in which the shew-bread was removed from the table in the Tent of Meeting on the Sabbath and new bread deposited when the verse prescribes that the shew-bread always be on the table.” Rebbi Joḥanan said, Rebbi Yose inferred this from the sitting of Aaron and his sons⁸⁰Since it is understood that if there is no Tent of Meeting, Aaron and his sons could not sit at its gate and, as explained in the following paragraph, the Tent was every day (or also every night) disassembled and reerected, the requirement that they sit there “seven days, day and night” could only mean that every day and every night they were sitting there for some time.. As you are saying, at the sitting of Aaron and his sons it was necessary that the day deliver to the night and the night deliver to the day⁸¹They actually had to be present there only at dusk and dawn., so here it was necessary that the day deliver to the night and the night deliver to the day. Rebbi Ḥiyya bar Yose said, it was sufficient that the day deliver to the night⁸²His statement refers to the shew-breads. He reads “always” to mean that there shall be no day on which the table be empty. Since the breads were kept there from Sabbath to Sabbath, he only requires that the new breads be delivered before dusk at the end of the Sabbath.. What does Rebbi Ḥiyya bar Joseph say about the sitting of Aaron and his sons?, Since if there, where it is written “always”, you are saying that it was sufficient that the day deliver to the night, here⁸³At the initiation of the priests. where it is not written “always” not so much more? You have to say that in Rebbi Joḥanan’s opinion there were seven erections and six dismantlings⁸⁴Since it is shown in the next paragraph that every morning the Tent had to be re-erected, and Aaron and his sons were to be present in the sacred precinct day and night, the Tent was erected on day 1, and on days 2–7 was disassembled and re-erected every morning after dawn.. In Rebbi Ḥiyya bar Joseph’s opinion here were fourteen erections and thirteen dismantlings⁸⁵Since Lev. 8:34 requires that Aaron and his sons not leave the sacred domain during 7 days, but v. 35 states that they have to sit there “day and night”, it follows that they could not leave, and therefore the Tent could not be disassembled, during the days, but it could be disassembled in the night after nightfall, then re-erected for the night, and disassembled after dawn.. It was stated⁸⁶Sifra Ṣaw Mekhilta deMilluim 36; Num. rabba 12(18); Seder Olam Chapter 7.: “All seven days of initiation did Moses anoint the Tabernacle, erected and dismantled it, and performed in it the services⁸⁷Since Aaron and his sons entered service only on day 8, for the first 7 days Moses acted as High Priest (Note 64).. On the eighth day, he erected it and did not dismantle. Rebbi Yose ben Rebbi Jehudah said, on the eighth day also he erected, anointed, and dismantled.” Rebbi Zeˋira said, this implies that erection in the night is invalid for service during the day⁸⁸Since it was necessary to disassemble the Tent after the seventh night, it follows that services could be held only in presence of a Tent erected during daytime. Num. rabba 12(18).. You have to say that in Rebbi Joḥanan’s opinion following Rebbi Yose ben Rebbi Jehudah there were fourteen erections and thirteen dismantlings. In Rebbi Ḥiyya bar Joseph’s opinion following Rebbi Yose ben Rebbi Jehudah there were 21 erections and 20 dismantlings⁸⁹Since for R. Joḥanan the Tent has to be standing every dawn and dusk (except for the first dawn) and R. Yose ben R. Jehudah requires (in the interpretation of R. Zeˋira) that the Tent be re-erected in the night but not for service, in 7 days and 7 nights there must be 14 erections and one less dismantling.
According to R. Ḥiyya ben Joseph the tent was erected every morning for services, disassembled and re-erected for dusk, and disassembled and re-erected for the night. In this opinion it makes no difference whether the Tent was disassembled before or after dawn. There are different name attributions in Num. rabba 12(18)..

Rebbi Eleazar said, the same is valid for an eruv⁵⁶The entire paragraph is also in Erubin 3:1, the parallel in Babli Erubin28a. On the Sabbath, one may not venture out from one’s town more than 2000 cubits in each direction. [This is a commonly accepted practice; the Biblical commandment (Ex. 16:29): “Nobody shall leave his place on the Sabbath” is interpreted to mean a distance of 12 mil, 24000 cubits.] If somebody needs to go up to 4000 cubits in a certain direction, he may go on Friday afternoon to a distance of 2000 and deposit there food for two meals as eruv for himself. Then he “acquires Sabbath rest” at that spot and may go 2000 cubits from that place in any direction, even if he was not actually there at nightfall Friday evening. Every built-up area is counted as 4 cubits, but the person with an eruv may not go even one step in the opposite direction outside the built-up area. Since the Mishnah states that the poor should get food for two meals as a minumum, these minima also apply to eruv.. Rebbi Ḥinena said, this is for wine, but oil for an eruv must be enough for two meals. It was stated: One may use for eruv vinegar enough for two meals. It was stated: One may use for eruv oil enough for two meals. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: For dipping in it bundled vegetables for two meals. Rebbi Isaac Aṭoshaya⁵⁷From a place ‘Aṭoša, probably not far from Tiberias. He transmits traditions from R. Joḥanan and most of the latter’s students. said before Rebbi Zeïra in the name of the House of Rebbi Yannai: One may use for eruv raw peas enough for two meals. For whom is this statement necessary? For Rebbi Meïr⁵⁸Tosephta Erubin 6(9):4. Yerushalmi Erubin 3:11, Babli Erubin29a. There R. Meïr decides that onions are not fit for eruv (the Babli applies this only to the leaves, not the bulbs.), that one should not say because they produce bad mouth odor one may not use them for eruv. One may use salted fish for eruv. One may use salted meat for eruv. Fresh meat, as we have stated⁵⁹Mishnah Menaḥot 11:7, referring to the ram given as sin-offering on a Day of Atonement that falls on the Sabbath; it must be eaten by the priests before the next morning but cannot be cooked. The priests from Babylonia (in the opinion of the Babli, those from Alexandria) ate it raw after the fast. The text of our Mishnah has “because their taste is refined” as a euphemism.: The Babylonians eat it raw because their taste is strange. Rebbi Judan asked: May one use χαλκίς⁶⁰This word and its meaning are difficult to determine. The Rome manuscript has כלבידה, the Venice text in Erubin כלבודה. These two readings constitute a majority and should be accepted. Levy, followed by all other modern dictionaries, assumes the ב to be an error for כ and reads χαλκίς, a kind of herring, also mentioned as כלכיד in Yerushalmi Niddah 6:1. However, in the Babli (Avodah zarah 39b, Tosephta Avodah zarah 4:11 printed edition, and elsewhere), this appears as כילבית, but in both manuscripts of the Tosephta, the Munich manuscript of the Babli, and the editio princeps of Alfassi, it is כילכית. Rabbenu Ḥananel explains: a small kosher fish. for eruv since the Samaritans eat it raw? Samuel bar Shilat⁶¹In the Babli, he appears as Rav Samuel bar Shilat, a student of Rav, renowned as the devoted school teacher. in the name of Rav: One may use for eruv pa‘apu‘in,gudganiot, and ḥaluglugot. They asked him: what are these? He said to them, καυκαλίς⁶²A plant, melilotus officinalis. In Arabic, קַקַל is cardamom, קַקֻלַּי an alkaline plant; cf. I. Löw, Die Flora der Juden, Vol. 1, p. 490., melilot⁶³Arabic חנדקוקא, a kind of tall clover, only barely digestible. Rashi explains in Berakhot 57b cierges, “candles”, a name used, as also its German equivalent Kerze, to designate tall annual plants., and purslain⁶⁴Arabic פרפח̇. In both Talmudim, the last identification is ascribed to Rebbi’s slave girl (about her see Berakhot Chap. 3, Note 175)..

On a Day of Atonemement which falls on a Sabbath may one soak pickles¹¹⁹Any food preserved in vinegar. and preserves¹²⁰Food preserved in water after extensive cooking. starting from the time of afternoon prayers¹²¹On a regular Sabbath or holiday it is forbidden to prepare food for use after the end of the day. The exception is the Day of Atonement where one is encouraged to start preparing for the end of the fast in the late afternoon in order to minimize the time between nightfall and the evening meal, the “danger” from an extension of the fast.? Rav said, it is forbidden¹²²Babli Šabbat 114b.; Rebbi Eleazar said, it is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, why did they say, one may soak pickles and preserves starting from the time of afternoon prayers? Because of danger. Is there a difference between the danger on a Day of Atonement which falls on a Sabbath and a Day of Atonement which falls on a weekday¹²³There is no reason to distinguish between Sabbath and weekday in this respect.? Rebbi Ḥanania the colleague of the rabbis¹²⁴G switches the attributions between him and R. Phineas. objected, a Mishnah disagrees with Rebbi Eleazar: “On a Day of Atonemement which falls on a Sabbath, the shew-breads are distributed in the evening.¹²⁵Mishnah Menaḥot11:7. The shew-breads are changed every Sabbath (Lev. 24:8); the previous week’s bread must be eaten by the Cohanim in the Temple precinct. Since the consumption of the bread is part of the Temple service (v. 9), if this cannot be prepared before the end of the Day of Atonement then certainly profane food cannot be prepared.” There is a difference. Since this is a small matter, he might forget and eat. Rebbi Phineas objected:: A baraita of Rebbi Eleazar disagrees with him. The Day of Atonemement which falls on a Sabbath is a day of rest; on a weekday it is a day of rest¹²⁶Sifra Emor Pereq 14(4); Babli Šabbat114b. The Day of Atonement is called שַׁבַּ֨ת שַׁבָּת֥וֹן. The expression Šabbat refers to all activity biblically forbidden on the Sabbath; שַׁבָּת֥וֹן therefore must refer to additional restraint from permitted activity incompatible with the nature of the day. The verse does not distinguish between a Day of Atonement on a Sabbath or on a weekday.. If one is resting on a weekday, not so much more on a Sabbath? Is it not necessary that even things which you are permitted to do on a weekday you have to refrain from on a Sabbath? What would this be? This is soaking pickles and preserves¹²⁷This implies that according to everybody on a Day of Atonement on a weekday one prepares for the end of the fast before the end of the day.. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu. The matter is evident for anything which is served with cold food but for anything which is served with hot food while it is heated he can trim it¹²⁸Since cooking is biblically forbidden on the Sabbath and on the Day of Atonement, hot food never can be prepared before the end of the day.
The translation follows G; the text of the Leiden ms. is rather unintelligible.. Rebbi Mana said, if you are saying so, also he will be embarrassed and will not trim; it will turn out that he will become endangered¹²⁹Here ends G.. Rebbi Abba asked before Rebbi Immi: May one soak pickles and preserves starting from the time of afternoon prayers? He said to him, it is permitted. Rebbi Jacob bar Aḥa asked Rebbi Ḥiyya and Rebbi Yasa, may one soak pickles and preserves starting from the time of afternoon prayers? They said to him, it is permitted. Rebbi Zeˋira asked before Rebbi Immi, may one say to the maker of fried food¹³⁰A Gentile. It is obvious that on a regular Sabbath this is forbidden. make me some fried food? He said to him, it is permitted. Make me baked goods? Permitted. Prepare me a wick? No. What is the difference between one and the other? This is food, the other is not food¹³¹In all matters not pertaining to the preparation of food, the regular Sabbath rules have to be followed..

It was stated²⁰⁵Tosephta 3:35.: “If the table became impure one immerses it at its time, even on the Sabbath, the words of Rebbi Meïr. But the Sages are saying, immediately.”²⁰⁶The table in the Sanctuary is movable, therefore it is an implement and subject to impurity, e. g., by contact with a dead reptile. In the case of biblical impurity it should be impossible to return it to its place before sundown; this is R. Meïr’s position. The Sages require that it be returned immediately, as soon as it is no longer impure even if it is not yet pure, since the verse requires that the shew-bread be “always” on the table, i. e., every day and certainly at sundown and sunrise. You find to say, in Rebbi Meïr’s opinion it makes two breads impure; in the rabbis’ opinion it only makes one bread impure²⁰⁷The biblically impure table makes the bread it touches biblically impure. For the rabbis the higher degrees of impurity are rabbinic (or rather, conventional), to be disregarded in the Sanctuary. For R. Meïr one accepts at least one degree of conventional impurity (but not all three additional ones.). Rebbi Jacob bar Sosai said before Rebbi Yose, even according to Rebbi Meïr it makes only one bread impure. Explain it if it became impure by fluids of questionable status²⁰⁸If the impurity of the table from the start was not clearly biblical, R. Meïr accepts the rabbis’ point of view.. “Once they immersed the candelabrum. The Sadducees said, look the Pharisees immerse the ball of the sun.^205,Tosephta 3:35.²⁰⁹They object to conventional extensions of the notions of impurity.”