Jak błogosławić w zimun? Przy trzech mówi: „Błogosławmy”. Mając trzech i siebie, mówi: „Błogosław”. [Albowiem bez niego jest zimun; i tak ze wszystkimi.] W dziesięciu mówi: „Błogosławmy naszego B-ga”. (I to samo dotyczy) jedenastu i jedenastu miriadów. [Ta pierwsza część jest według R. Akivy, który mówi, że robimy tutaj (z zimun) tak, jak robimy to w domu modlitwy. Kiedy liczba osiągnie dziesięć, nie ma znaczenia, czy jest ich więcej, czy niewiele; tutaj także nie ma różnicy.] Przy stu, mówi: „Pobłogosławmy L-r, naszego B-ga”. [Ta druga część jest zgodna z R. Yossi Haglili, który mówi: „Błogosławią zgodnie z liczebnością zgromadzenia, jest napisane (Psalm 68:27):„ W zborach błogosławcie B-ga ”.„ A halacha jest tym, od trzech do dziesięciu, ale z wyłączeniem dziesięciu, ten, który recytuje błogosławieństwo, mówi: „Pobłogosławmy tego, za którego pokarmu jedliśmy”, a wszyscy odpowiadają: „Błogosławiony, z którego pokarmu jedliśmy i dzięki któremu żyjemy ”. Od dziesięciu wzwyż ten, który recytuje błogosławieństwo, mówi: „Błogosławmy naszego B-ga, którego pożywienie zjedliśmy”, a wszyscy odpowiadają: „Błogosławiony nasz Bg, którego pożywienia zjedliśmy i dzięki któremu żyjemy. "] Sto i siebie mówi:" Błogosławcie ". Tysiącem mówi: „Pobłogosławmy naszego B-ga, B-ga Izraela”. Z tysiącem i sobą mówi: „Błogosławcie”. Z dziesięcioma tysiącami mówi: „Pobłogosławmy L-rd, naszego B-ga, B-ga Izraela, B-ga zastępów, Mieszkańca wśród cherubów za pożywienie, które zjedliśmy”. Z dziesięcioma tysiącami i sobą mówi: „Błogosław”. W taki sposób, w jaki błogosławi, tak inni odpowiadają: „Błogosławiony niech będzie L-rd nasz Bg, Bg Izraela, Bg zastępów, Mieszkaniec wśród cherubów, za potrawę, którą jedliśmy”. R. Yossi mówi: Błogosławią zgodnie z liczebnością zboru, jest napisane (Psalm 68: 7): „W zborach błogosławcie B-ga, L-rd ze źródła Izraela”. R. Akiwa powiedział: (My zrobić z zimun), tak jak to robimy w domu modlitwy. Czy jest ich wielu, czy mało, mówi: „Błogosław L-r.” R. Yishmael mówi: „Błogosław L-r, który jest błogosławiony” [I halacha jest zgodna z R. Yishmaelem.]
Jerusalem Talmud Sanhedrin
“From where that one adds another three, etc. It was stated: 341Tosephta 7:1, Hagigah 2:9. Rabban Simeon ben Gamliel said, in earlier times the ketubah of qualified women342Whose offspring were qualified to marry into the priesthood. In Temple times, this could serve as proof of qualification; cf. Qiddušin 4:4. was signed only by priests, Levites, or Israel whose daughters were qualified to marry into the priesthood. 343Most of the following text also is in the Babli, 88b. R. Yose, the collector of most of the material of Seder ˋOlam, represents a very idealized past. Rebbi Yose said, in earlier times there was no disagreement in Israel344A patently incorrect statement. The ancient rabbinic disagreement about the treatment of private sacrifices on holidays is the topic of Ḥagigah 2; the statement declares all non-rabbinic sects as non-Jewish. but the Synhedrion of 71 members were sitting in the free-stone hall345Adjacent to the Temple, built into the Herodian Temple wall, constructed from large rectangular stones without mortar.; two courts of three346Read: 23. However, A. Weiss (לשאלת טיב בית דין של שבעים ואחד, ספר היובל לכ׳ לוי גינצבורג, ע׳ קץ-רטז New York 1946) insists that the only courts of 23 in Jerusalem were committees of the court of 71. members each were sitting, one in the glacis347The space between the Temple wall and a smaller wall surrounding the Temple areas. and one on the Temple Mount348Outside any enclosure.; and a court of 23 was sitting in every town of the Land of Israel. If somebody had a question of religious practice, he went and asked it from the court in his town. If they had heard [the answer], they told him; otherwise he and their distinguished member went and asked a court in their neighborhood. If these had heard [the answer], they told him; otherwise he and their distinguished member went and asked from the court on the Temple Mount. If these had heard [the answer], they told him; otherwise he and their distinguished member went and asked from the court on the glacis. If these had heard [the answer], they told him; otherwise they together entered the High Court in the free-stone hall since from there instruction came accepted in all of Israel, as it is said: From this place which the Eternal will choose349Deut. 17:10. Disobedience of a High Court ruling is only a capital crime if the ruling was delivered from “the place”, from a court sitting in a room partially on Temple grounds. When the High Court lost its standing as court of criminal appeals (Note 31) and left the free-stone hall, it also lost its ability to prescribe practice ex cathedra.. Even though the Synhedrion in the free-stone hall had 71 members, those present never numbered less than 23. If one of them had to leave, he was looking around; if 23 others were present, he would leave, otherwise he would not leave350Babli Soţah 45a.. They were in session from the daily morning sacrifice to the daily evening sacrifice. On Sabbaths and holidays, they were sitting in the study hall on the Temple Mount348Outside any enclosure.. If a question of practice came up, if they had heard the answer, they told them; otherwise they prepared to vote. If a majority was for acquitting, they acquitted. If a majority351In his theory, on appeal only a simple majority is needed. was for a guilty verdict, they rendered a verdict of guilty. If a majority was for declaring pure, they declared pure. If a majority was for declaring impure, they declared impure. From the time that there were many students of Shammai and Hillel who did not study enough under their teachers, many disagreements arose and two doctrines developed352Babli Soţah 47b.. From there353The free-stone hall., they were sending to all towns in the Land of Israel; any time they found a person who was wise, meek, even-tempered, benevolent, pleasing, humble, good-hearted, with good intentions, and well endowed, they were placing him on the court of the Temple Mount354In all three Babylonian texts, the person is appointed judge in his town and the appeals courts replenished from sitting judges., from there to the court on the glacis, and from there to the High Court in the free-stone hall.
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Jerusalem Talmud Megillah
Samuel stated, the sanctification of the New Moon is only by ten {attendants}103In Sanhedrin1:2 (Note 120) this is quoted as Amoraic statement of Samuel. It is not the determination of the day of the New Moon, which can be made by a competent court of three, but the solemn declaration of the start of a new month.. 104Gen. rabba 91(1). Rebbi Abba, Rebbi Yasa in the name of Rebbi Joḥanan: It is said here community, and it is said there, how long this bad community. Since “community” mentioned there are ten, so also “community” mentioned here are ten105Lev. 19:2 reads, speak to the community of Israel, you shall be holy. From this one wants to prove that all matters called “holy” need a community of at least ten adult males. Since the ten bad scouts are called a “bad community” in Num. 14:17, it follows that in Pentateuchal usage a group is called “community” if it has 10 members. Since we do not find the expression used for a smaller number, 10 is the required minimum. Babli 23b.. Rebbi Simon said, it is said here, in midst, and it is said there106Gen. 42:5., the sons of Israel came to buy in midst of the comers. Since “in midst” mentioned there are ten, so also “in midst” mentioned here are ten107Here the reference is to Lev22:32: I shall be sanctified in the midst of the Children of Israel. One intends to prove that God may be sanctified by any group of at least 10 of the Children of Israel.. Rebbi Yose ben Rebbi Abun said to him, if you infer from “in midst”, there are many108There are two possible interpretations of this statement. Since Lev22:32 is the conclusion of statements about the Temple service, it may refer to all the people and therefore require a minimum of 600’000 people, or it may refer to the large number of times the lexeme “in the midst” is used in the Pentateuch, from which nothing can be inferred.. [But it is said here “the sons of Israel”, and it is said there “the sons of Israel”. Since there are ten, also here are ten.109The word “Cohen” is mentioned 3 times in Lev. 27:8, 2 times each in vv. 14,14, and once in vv. 11,21,23, for a total of 10.]
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Jerusalem Talmud Sanhedrin
HALAKHAH: “Three rows of students of the Sages,” etc. Rebbi Abba (bar) [Rebbi]92This is a quote from Halakhah 1:6, Note 338. One has to read with the text there, R. Abba, R. Yasa, rather than introduce an otherwise unknown R. Abba bar Yasa. In the opinion of the Babli, the law school had room for 3 times 23 students. It seems that the Yerushalmi agrees; therefore the derivation of the number 23 of members of the court is hinted at by the quote of its first sentence. Yasa in the name of Rebbi Joḥanan: It says here congregation, and it says there congregation. Rav brought it from a Mishnah; the Mishnah says “be a tail of lions and not a head of jackals.93Avot 4:15.” The parable says, be a head of jackals but not a tail of lions. But we have stated: “If they needed to ordain, they ordained one from the first row.94The Mishnah does not require that the occupant of the first seat of the first row be ordained; it could be anyone from the first row. Therefore, the last seat in the first row is better than the top seat in the second row.”
