Mishnah
Mishnah

Halakhah sobre Midot 2:5

עֶזְרַת הַנָּשִׁים הָיְתָה אֹרֶךְ מֵאָה וּשְׁלשִׁים וְחָמֵשׁ עַל רֹחַב מֵאָה וּשְׁלֹשִׁים וְחָמֵשׁ. וְאַרְבַּע לְשָׁכוֹת הָיוּ בְאַרְבַּע מִקְצוֹעוֹתֶיהָ, שֶׁל אַרְבָּעִים אַרְבָּעִים אַמָּה. וְלֹא הָיוּ מְקוֹרוֹת. וְכָךְ הֵם עֲתִידִים לִהְיוֹת, שֶׁנֶּאֱמַר (יחזקאל מו), וַיּוֹצִיאֵנִי אֶל הֶחָצֵר הַחִיצוֹנָה וַיַּעֲבִירֵנִי אֶל אַרְבַּעַת מִקְצוֹעֵי הֶחָצֵר וְהִנֵּה חָצֵר בְּמִקְצֹעַ הֶחָצֵר, חָצֵר בְּמִקְצֹעַ הֶחָצֵר, בְּאַרְבַּעַת מִקְצֹעוֹת הֶחָצֵר חֲצֵרוֹת קְטֻרוֹת. וְאֵין קְטֻרוֹת אֶלָּא שֶׁאֵינָן מְקוֹרוֹת. וּמֶה הָיוּ מְשַׁמְּשׁוֹת. דְּרוֹמִית מִזְרָחִית, הִיא הָיְתָה לִשְׁכַּת הַנְּזִירִים, שֶׁשָּׁם הַנְּזִירִים מְבַשְּׁלִין אֶת שַׁלְמֵיהֶן, וּמְגַלְּחִין אֶת שְׂעָרָן, וּמְשַׁלְּחִים תַּחַת הַדּוּד. מִזְרָחִית צְפוֹנִית, הִיא הָיְתָה לִשְׁכַּת הָעֵצִים, שֶׁשָּׁם הַכֹּהֲנִים בַּעֲלֵי מוּמִין מַתְלִיעִין הָעֵצִים. וְכָל עֵץ שֶׁנִּמְצָא בוֹ תוֹלַעַת, פָּסוּל מֵעַל גַּבֵּי הַמִּזְבֵּחַ. צְפוֹנִית מַעֲרָבִית, הִיא הָיְתָה לִשְׁכַּת מְצֹרָעִים. מַעֲרָבִית דְּרוֹמִית, אָמַר רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב, שָׁכַחְתִּי מֶה הָיְתָה מְשַׁמֶּשֶׁת. אַבָּא שָׁאוּל אוֹמֵר, שָׁם הָיוּ נוֹתְנִין יַיִן וָשֶׁמֶן, הִיא הָיְתָה נִקְרֵאת לִשְׁכַּת בֵּית שְׁמַנְיָה. וַחֲלָקָה הָיְתָה בָּרִאשׁוֹנָה, וְהִקִּיפוּהָ כְצוֹצְרָה, שֶׁהַנָּשִׁים רוֹאוֹת מִלְמַעְלָן, וְהָאֲנָשִׁים מִלְּמַטָּן, כְּדֵי שֶׁלֹּא יְהוּ מְעֹרָבִין. וַחֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת עוֹלוֹת מִתּוֹכָהּ לְעֶזְרַת יִשְׂרָאֵל, כְּנֶגֶד חֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת שֶׁבַּתְּהִלִּים, שֶׁעֲלֵיהֶן הַלְוִיִּם אוֹמְרִים בַּשִּׁיר. לֹא הָיוּ טְרוּטוֹת, אֶלָּא מֻקָּפוֹת כַּחֲצִי גֹרֶן עֲגֻלָּה:

O Pátio da Mulher era cento e trinta e cinco [ amah ] por trinta e cinco [ amah ]. E havia quatro câmaras em seus quatro cantos cada quarenta amot [compridos] e eles não tinham teto. E é assim que elas serão no futuro [no Terceiro Templo], como é afirmado "E ele me levou para o pátio externo e me passou pelos quatro cantos do pátio, e um recinto no canto do pátio. Ezequiel 46: 21-22. Nos quatro cantos do pátio havia ceturot . (Ezequiel 46: 21-22.) A palavra ceturot não significa nada além de telhados. E para que eram usadas essas câmaras? os nezirim, onde os nezirim cozinhavam suas ofertas de paz, raspavam a cabeça e jogavam [o cabelo] por baixo da panela.A câmara do nordeste era a câmara da madeira, onde os kohanim que eram [fisicamente] manchados verificavam a madeira [para ser usado no altar para vermes. Qualquer pedaço de madeira contendo um verme era inadequado para o altar. No canto noroeste ficava a câmara dos leprosos. No canto sudoeste, o rabino Eliezer, filho de Yaakov, dizia: "Eu esqueci o que era. foi usado para ". Abba Shaul disse que era usado para armazenar e o vinho e o óleo. Foi chamada de Câmara da Casa do Petróleo. [A parede ao redor do Pátio das Mulheres] era originalmente lisa [sem saliências], mas mais tarde foi construída uma varanda ao redor, para que as mulheres pudessem assistir de cima com os homens de baixo, para que não se misturassem. Havia quinze degraus subindo [do Pátio das Mulheres] até o Pátio dos Israelitas, equivalente às quinze canções de Ascensão nos salmos, e sobre eles os levitas cantavam suas canções. Eles [os quinze degraus] não eram retos, mas arredondados como uma eira semicircular.

Sefer HaChinukh

From the laws of the commandment - that which they, may their memory be blessed, said (Mishnah Middot 2:5), "Where does he shave his hair? In the women's courtyard," and the chamber of nazirites was there in the southeast corner, and they would cook their peace-offerings there and throw the hair into the fire, and if he shaved in the [rest of the] country, he would have discharged [his obligation] (Mishneh Torah, Laws of Nazariteship 8:3); [that] in any place that he shaves, he throws it under the cauldron; [that] he does not shave until the opening of the courtyard be open, as it is stated (Numbers 6:18), "at the opening of the Tent of Meeting," and the understanding of the verse is not that he should shave in front of the opening, as there would be a disgrace to the Temple in this; so [too,] that which they, may their memory be blessed, said about this commandment (Nazir 46a), [that] a nazirite who pulled out [his hair] does not need to pass a blade over [his head] even though he does not have hair, and so [too,] if he does not have palms [of the hand], behold, this one brings his sacrifices, and afterwards he can drink and become impure, and even if he has hair, once he has brought his sacrifices, even though he did not shave, the shaving does not impede [it], and he can drink and become impure in the evening, even though he did not give it on his palms and wave it, as all of these things are for [the fulfillment of] the commandment and not for an impediment; [that] even though the shaving does not impede, it is a commandment to shave even after much time; [that] a nazirite who shaved without a blade or shaved with a blade but left [at least] two hairs, did not do anything and did not fulfill the commandment of shaving, whether [in the case of] a pure nazirite, or whether [in the case of] an impure nazirite; that if he shaved upon his peace-offerings and they were found to be disqualified, his shaving is disqualified, [but] if he shaved upon [all] three animals that he is sacrificing, and it comes out that [at least] one of them is fit, his shaving is fit, and he shall bring the rest of his offerings [afterwards] and they are to be sacrificed, as per their law, [and] these three animals are a male lamb for a burnt-offering, a female lamb for a sin-offering and a ram for a peace-offering, and he brings six and two-thirds issaron of fine flour with the ram, and he bakes twenty loaves from it; and the rest of its details - are in Tractate Nazir.
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