Talmud su Ta'anit 4:6

HALAKHAH: ⁹“For what was the disbursement used,” etc. For what reason were the times of wood by the priests and the people to be counted¹⁰This paragraph is Halakhah Ta`aniot4:6 (ת), also in Megillah1:2 (70c l. 1 ff.; מ). In fact, ג simply notes: “one repeats from Ta`aniot up to ‘and were fasting but not completing.’ ”? Only that at the time when Israel returned from the Diaspora and did not find wood in the chamber, those came forward and volunteered wood from their own, donated it to the public, and used it to offer public sacrifices. The prophets among them stipulated that even if the chamber was full of wood and those came and offered and volunteered wood from their own, that the sacrifice should only be brought first from theirs¹¹Babli Ta`anit28a.. Rebbi Aḥa said, this is Rebbi Yose’s, since Rebbi Yose said, also he may volunteer as unpaid trustee. Rebbi Yose<sup>12</sup>This is R. Yose the fifth generation Amora. The reading of B (and M), R. Assi (= Yasa), is impossible since R. Ila was a student, not a teacher, of R. Yasa. in the name of Rebbi Ila, it is the opinion of everybody. Where do they disagree? About the body of the offering. But for enablers of the offering everybody agrees that a private offering can be turned into public offering<sup>13</sup>While holding that the firewood is ancillary, not intrinsic, to the sacrifice, they still would have to require that the two daily logs required before any sacrifices are brought to the altar (Lev. 6:5)to be paid for from the public purse.. It was stated, a woman who made a coat for her son has to surrender it to the public<sup>14</sup>Since the prescribed garments of a priest are part of the establishment of the Tabernacle (Ex. 28:40–43), they must be public property. Babli Yoma35b.. Rebbi Aḥa said, this is Rebbi Yose’s, since Rebbi Yose said, also he may volunteer as unpaid trustee. Rebbi Yose in the name of Rebbi Ila, it is the opinion of everybody. Where do they disagree? About the body of the offering. But for enablers of the offering everybody agrees that a private offering can be turned into public offering.. A baraita disagrees with Rebbi Yose<sup>15</sup>The Amora, speaking in the name of R. Ila.: <sup>16</sup>Tosephta Ta`aniot3:6.“Those days are observed at the time of sacrifices and not at the time of sacrifices; Rebbi Yose says, they are observed only at the time of sacrifices.¹⁷The days enumerated on which certain families celebrated their offerings of firewood according to the Tanna R. Yose are treated as days of sacrificing. Therefore at least for him, firewood is part of the sacrifice, not ancillary, and may be given from private property as public sacrifice.” Also from the following¹⁶Tosephta Ta`aniot3:6.: “Rebbi Eleazar ben Rebbi Ṣadoq said, we were of the descendants of Senaah ben Benjamin. When the Ninth of Av fell on a Sabbath, we postponed it to the end of the Sabbath and were fasting but not completing.¹⁸Their holiday was on the 10th of Av. Since the 9th of Av is the day of remembering the destruction of the Temple, his story must be dated after the destruction, when there were no longer any sacrifices. If the family holiday is so important that one pushes aside the fasting for the 9th of Av, it must be that even for the majority the offering of firewood was the equivalent of a sacrifice, not an ancillary act. Therefore R. Aḥa is justified.”

“¹²⁶Tosephta 1:5; Babli Bava meṣia` 78b. The Purim collection is for Purim¹²⁷The gifts to the poor demanded by Esth. 9:22 must be used by the poor to buy food for the Purim meal.. Rebbi Eleazar¹²⁸The ms. sources (Note 126) are about evenly split between Eleazar and Eliezer. said, only that the poor should not change it from its destination to {buy from it} laces for his shoes. One does not check eligibility for the money given as Purim charity; one gives to anybody who extends his hand to take.” One may not change Purim monies; does this imply that other {charity} monies one may change¹²⁹Mishnah Qiddušin 1:6 states that a promise to Heaven has the legal consequences of delivery to persons. If monies promised to charity must be delivered, what else may be changed?? But the intended use of any monies may be changed¹³⁰While the fact that the monies must be given to charity cannot be changed, the name and nature of the charity may be changed before the monies are delivered to the administrators of the charity. Tosephta 2:15, Babli Arakhin 6a. before they are given into the hands of the administrators; after they are given into the hands of the administrators they may not be changed.

Rebbi Eleazar in the name of Rebbi Yose ben Zimra: The reason of that Tanna¹³³The last clause in the Mishnah, that only men are obligated to have children. The entire paragraph has its parallel in the Babli, 65b.: “Be fruitful and multiply, fill the earth and conquer it.” It is written “he shall conquer it.¹³⁴Gen. 1:28. The last word is written וכבשה which can be read as defective plural or regular singular.” Who usually conquers? The man, not the woman. Rebbi Jeremiah, Rebbi Abbahu, Rebbi Isaac bar Marion, in the name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Jacob bar Aḥa and Rebbi Jacob bar Idi, Rebbi Isaac bar Ḥaqula in the name of Rebbi Jehudah Neśia: If she requests to be married, she has the law on her side¹³⁵If a woman was childlessly married to a man for 10 years and requests a divorce in order to be able to have a child with a more potent man, the court is required to force the husband to divorce her with a full ketubah. The Babli is explicit in this matter, that she must claim to need children who will care for her in her old age. Such a statement is needed only if practice does not follow R. Joḥanan ben Beroqa.. Rebbi Eleazar in the name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Abba bar Zavda said to him, I was with you and it was only said that if she requests to be married, she has the law on her side. In a similar case¹³⁶Involving R. Eleazar and R. Abba bar Zavda and an erroneous statement. In the Babli, Megillah 5a/b, the wrong statement is again given by R. Eleazar and the correction by R. Abba bar Zavda. From the insistence that the two cases are parallel, it seems that this should be the reading here also. But the text given here is confirmed by the parallel in Megillah1:1., referring to what we have stated there¹³⁷Mishnah Ta‘aniot 4:9.: “In the week in which the Ninth of Av¹³⁸The day of mourning for the destruction of the Temple. falls, it is forbidden to get a haircut and to wash. But on Thursday one is permitted, in preparation for the Sabbath.” Rebbi Abba bar Zavda in the name of Rebbi Ḥanina: Rebbi wanted to do away with the Ninth of Av but they did not let him. Rebbi Eleazar said to him, I was with you and it was only said that Rebbi wanted to do away with the Ninth of Av which happened to be on the Sabbath but they did not let him. He said, since it is pushed away, let it be pushed away. They said to him, it should be pushed to the next day. He recited on these¹³⁹Eccl. 4:9. From the text in Megillah, it seems that “he” is a third person, possibly R. Ḥaninah,: “Two are better than one.”