(On jest odpowiedzialny za ofiarę) czy wejdzie do azary [pierwszego dziedzińca świątyni], czy do jego [później] dodatku; bo żadne dodatki nie są dokonywane w mieście i na azarocie bez upoważnienia [(z tego powodu jest on uświęcony jako pierwszy)] króla, proroka, urim vetumim, sanhedrynu siedemdziesięciu jeden, dwóch ofiar dziękczynnych i piosenka. Idą bet-din i dwa podziękowania za nimi, a za nimi cały Izrael. Wewnętrzna jest zjadana, a zewnętrzna spalana. A jeśli to wszystko nie zostanie osiągnięte, jeśli ktoś wejdzie tam (w stanie nieczystości), nie będzie odpowiedzialny (za ofiarę oleh veyored). [(„z królem” :) jest napisane (Wj 25: 9): „Zgodnie ze wszystkim, co wam pokazuję: kształt przybytku i kształt wszystkich jego naczyń, a tak uczynicie”. To („i tak będziecie robić”) jest wersetem zbędnym, który należy wyjaśnić jako odnoszący się do przyszłych pokoleń. Za dni Mojżesza był on królem i prorokiem, a jego brat, arcykapłanem. Byli też Urim vetumim i siedemdziesięciu starszych—a tym samym dla przyszłych pokoleń. („dwie dziękczynienia” :) dwa chleby dziękczynne. Nosili je w kręgu do końca uświęconej granicy, gdzie pierwsza miała zostać zjedzona, a druga spalona. To wywodzi się z (rytuału) Nechemiah ben Chachalyah, a mianowicie. (Nechemiasz 12:31): „Wtedy złożyłem dwa wielkie dziękczynienia”. („pieśń” :) intonowali (Psalmy 30) „Będę Cię wychwalał, stary, bo mnie podniosłeś”. A w drugiej Świątyni, chociaż nie było ani króla, ani Urim vetumim, pierwotne uświęcenie Świątyni przez Salomona „zajęło” swój czas i przyszłość, a to, co uczynił Nechemiasz, było wyłącznie upamiętnieniem.] I wszystko ( dodatki), które zostały wykonane bez tego wszystkiego (ceremonie)— Jeśli ktoś (który był tamei) wszedł tam, to on (bet-din lub namaszczony arcykapłan, zależnie od przypadku) nie ponosi odpowiedzialności (za cielca zapomnienia).
Bartenura on Mishnah Shevuot
אחד הנכנס לעזרה – [to the courtyard] first.
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English Explanation of Mishnah Shevuot
Introduction
Mishnah two discusses which areas of the Temple are included in these laws.
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Bartenura on Mishnah Shevuot
ואחר הנכנס תוספת – that they added to it afterwards.
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English Explanation of Mishnah Shevuot
It is the same whether one [while impure] enters the Temple court or the addition to the Temple court, for additions are not made to the city [of Jerusalem], or to the Temple courts except by the king, prophet, Urim and Thummim, the Sanhedrin of seventy one, and with two [loaves] of thanksgiving, and with song. And the court walks in a procession, the two [loaves] of thanksgiving [being carried] after them, and all Israel [following] behind them. The inner one is eaten, and the outer one is burnt. And as to any addition that was made without all these he who enters it [while impure] is not liable. A person who is impure and enters the Temple is obligated to bring a sliding scale sacrifice even if he only entered an addition that had been made to the Temple court. In other words, the holiness inherent to the Temple is also to be found in any additions made to the Temple. The reason is that the additions made to the Temple are made with the consent of all of the ruling institutions in Israel, as well being performed in a religious ceremony. Additions to the Temple or to the city of Jerusalem, which is also considered to be holy, can only be made with the consent of the following parties: 1) the king; 2) the Urim and Thummim, the two stones that sat in the high priest’s breastplate which were used to receive oracles (see Numbers 27:21); 3) the Sanhedrin of 71 elders. The additions to the Temple would be made in a great procession with two loaves of thanksgiving. Any addition to the Temple that was not made using all of these elements was considered to be of a lower status. Therefore, one who entered there while impure would not have to bring a sliding scale sacrifice. This mishnah has some interesting historical implications. In the Second Temple period, which began in the 5th century B.C.E. and continued until the destruction of the Temple in 70 C.E. there were no Urim and Thummim. Therefore, any additions to the Temple would not have been of the same holiness. On the other hand, the mishnah does not completely delegitimize these additions to the Temple. The last clause in the mishnah indeed admits that additions to the Temple can be made without the approval of the all of these parties. The only consequence is that one who entered there impure would not be obligated to bring a sacrifice.
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Bartenura on Mishnah Shevuot
שאין מוספין וכו' – therefore, this is holy like the first (i.e., the courtyard).
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English Explanation of Mishnah Shevuot
Questions for Further Thought: • Why do you think that in order to add on to the Temple they need the approval of the king, the priestly oracles and the Sanhedrin?
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Bartenura on Mishnah Shevuot
אלא במלך – as Scripture states (Exodus 25:9): “Exactly as I show you – the pattern of the Tabernacle and the pattern of all its furnishings – so shall you make it,” this is an additional verse for expounding for the generations. For in the days of Moses, he was King and Prophet and his brother (i.e. Aaron) was the High Priest, and there were there Urim and Thumim (in the High Priest’s breast plate) and seventy elders, even so also all generations.
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Bartenura on Mishnah Shevuot
ובשתי תודות – with two loaves of thanksgiving offerings, and they would carry them in the circumference around until the end of the border that they sanctify, and there they consume (that is inside) and burn the second (which is outside) , and by the word of the prophet, it is consumed and by the word of the prophet it is burned, and that is exactly what is taught in the Mishnah: “the one offered inside is eaten and the one offered outside is burned.” But from Nehemiah ben Chakhliah, he completed it as it is written regarding him (Nehemiah 12:31): “and I appointed two large thanksgiving [choirs] and processions.”
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Bartenura on Mishnah Shevuot
ובשיר – the song that they would recite (Psalms 30:2): “I extol You, O LORD, for you have lifted me up,” But during the Second Temple period, even though there was no King and no Urim and Thumim, the Holiness that Solomon sanctified of the First Temple was a holiness for its time period and a holiness for the time to come. But the service of Nehemiah ben Chakhliah was for mere memory.
