Talmud sobre Brachot 6:11

HALAKHAH: Does the sanctity of the Sabbatical fall on dyes for humans⁵Cosmetics.? Let us hear from the following (Lev. 25:6): “For you”, all that is needed by you⁶“The Sabbath of the Land shall be for you (plural) to eat, for you (singular), your slave, and your hand-maiden, your hired hand and your (Gentile) resident who dwell with you.” The first “for you” seems to be superfluous. Since the verse gives permission to a slave owner to eat Sabbatical produce, it follows that the rich may eat. The poor are given permission to eat in Ex. 23:11: “The Seventh Year you shall let lie fallow and abandon it so that the needy of your people may eat; the remainder the wild animals of the field shall eat.” It is inferred that “for you” means all legitimate human needs that apply to all equally.. We have stated on that: For example eating, drinking, anointing, and coloring. This excludes wound dressing which is only for the sick. This excludes olentia⁷See Berakhot, pp. 87, 501. תפילין is derived from Arabic תַּפִֹל “mal odorous”. which are only for the malodorous. Rebbi Jonah asked: Why does one exclude wound dressing because the sanctity of the Sabbatical cannot fall on it? But did we not state⁸A related text is in Tosephta 5:7: “Din,Bṣr, and indigo usually are sown after the end of the Sabbatical.” As R. S. Lieberman notes, the identity of the first two plants can no longer be established. The isatis plant is used as dye (indigo) but the seeds are good only for sowing. Hence, seeds harvested in the Sabbatical retain their Sabbatical quality even after the end of the year. {For דן cf. Arabic דאן “to be of inferior quality”, for צד Arabic צדא “rust”.}
The argument goes as follows: It is stated in Mishnah 8:1 that animal feed may be used to make wound dressing; only Sabbatical human food may not be used. In itself, animal feed has the sanctity of the Sabbatical and cannot be used for industrial purposes. Then one cannot understand why dyestuff seeds retain their sanctity but wound dressing does not. The answer is that the next argument will show that human needs have precedence over animal needs but once the product is no longer available for all of mankind it cannot have sanctity attached.: “Sanctity of the Sabbatical falls on din, sad, and indigo seed that one sows after the end of the Sabbatical.” What is that? “For you”, for all of you equally. Rebbi Yose in the name of Rebbi Hila understood it from the following (Lev. 25:7)⁹Sifra Behar Pereq 1(10). “For your domestic animal and the beast in your Land shall be all its yield as feed.” It is clear from the preceding verse that not all growth of the Sabbatical is for animals since humans were given prior permission to eat it. Therefore, the expression “shall be” is interpreted as: All that is not used for humans shall be animal feed.: “Shall be”, even to kindle the light and to dye. Does this not destroy animal feed? Rebbi Mana said, explain it if animal feed is used for human needs and you cannot infer anything from it¹⁰For potential human food..

Moreover from the following: Rebbi Zeïra sent to ask Rebbi Alexander from Ẓedoqa¹⁵An unidentified place in Galilee. Nothing is known about this R. Alexander., those Nicolaus dates from here, what you estimate about them, mostly from Gentiles or mostly from Jews? He said to him, we are not able to estimate about them¹⁶If there were a need, they certainly would have decided. Hence, practice follows R. Joḥanan..

⁷³This paragraph also is Ḥagigah 1:4 (ח). Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage<sup>74</sup>A pilgrimage to the Temple on the occasion of one of the three festivals of pilgrimage brings with it the obligation for two kinds of sacrifices. The first is the “elevation offering of appearance”, in response to the commandment (Ex. 34:20): They shall not appear empty-handed before My presence. The second is a family sacrifice with the full name שַׁלְמֵי חֲגִיגָה “pilgrimage well-being offering”, usually shortened to חֲגִיגָה “pilgrimage offering”, in response to the commandment to be joyous on the festival of pilgrimage, since when there is a possibility of sacrificing the eating of well-being sacrifices is an act of joy (Deut. 27:7). But this must be a sacrifice on the holiday, not in preparation for the holiday. Babli Pesaḥim 70b, bottom.. Rebbi Abba objected, was it not stated: With the pilgrimage offering of the Fourteenth one fulfills the obligation of joy but one does not fulfill the one of well-being offerings<sup>75</sup>The pilgrimage offering of the Fourteenth is an additional sacrifice on the 14<sup>th</sup> of Nisan, together with the Pesaḥ sacrifice. Since the Pesaḥ is to be eaten after the main meal, the meat for the main course is provided by the additional well-being offering. Since the meal is taken in the night of the holiday, it contributes to the enjoyment of the holiday, but it is not a sacrifice on the holiday. Babli Pesaḥim 70a. (Cf. the author’s The Scholar’s Haggadah, pp. 248–249.)? Rebbi Ze`ira said, explain it that he slaughtered it on the holiday. Rebbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rebbi Ze`ira said, when we still were there, we heard stated Ulla bar Ismael in the name of Rebbi Eleazar. When we came up to here we heard stated, Rebbi Ḥiyya in the name of Rebbi Eleazar: only be joyful<sup>76</sup>Deut. 16:15., to add the night of the (last) [first]<sup>77</sup>The (scribe’s text) is confirmed in Ḥagigah; the [corrector’s] is from Sifry Deut. 142. The clause only be joyful seems unnecessary since the preceding verse already commands to enjoy the festival of Tabernacles. It is read to mean that the final day, which no longer belongs to Tabernacles, only has the obligation of joy, but none of the two sacrifices which already were obligatory on Tabernacles. Therefore by the argument presented for the offering of the Fourteenth, the last day may be celebrated with meat from a sacrifice brought on the preceding day. The corrector’s text is irrelevant for the discussion here, it refers the sacrifice of the Fourteenth to the 14<sup>th</sup> of Tishre, to provide food for the initial meal of the holiday. festival day for joy. Or maybe also the nights of the (first) [last] day of the festival? Only split<sup>78</sup>In Ḥagigah: “or inverse.” The text here is the Babli’s, 48a.. Rebbi Ḥiyya in the name of Rebbi Eleazar: and you shall be jouyouson your festival of pilgrimage<sup>79</sup>Deut. 16:14.. When you are obligated for a sacrifice of pilgrimage you are obligated for joy<sup>80</sup>Therefore no sacrifice on the eve of a holiday can be obligatory.. They objected, did we not state, hallel and joy eight? Think of it, if the first day of the holiday falls on a Sabbath! He cannot slaughter on the eve of the holiday since Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar said, with pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. He cannot slaughter on the holiday since we already have learned that the pilgrimage offering does not push aside the Sabbath⁸¹Since no fixed date is given in the verse for these sacrifices, they cannot be brought on a Sabbath.. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat⁸²If the first day is a Sabbath, all required holiday sacrifices are brought on the altar. They all are holocausts except for the goat as purification offering whose meat is eaten by the Cohanim. But since it is a Sabbath, it may not be cooked or roasted for private use and the meat must be eaten raw. The Babli Pesaḥim 71a holds that eating raw meat is no joy..

MISHNAH: Rebbi Eliezer said, a person is obligated to eat fourteen meals in the sukkah, one during daytime and one in the night. But the Sages are saying, there is no fixed amount except only for the night of the first day of the holiday⁷⁶The start of the holiday of Tabernacles, when the benedictions for the sukkah have to be recited. At all other times one may not eat a meal outside the sukkah, but no meals are prescribed.. In addition, Rebbi Eliezer said, one who did not eat on the first day of the holiday makes it up in the night of the last day of the holiday⁷⁷The holiday is seven days, with a full holiday at the beginning; also the obligation of sukkah is seven days (Lev. 23:34,42). The eighth day is a separate holiday (Lev. 23:36, Num. 29:35). R. Eliezer counts the meal in the evening of the Eighth Day as making up for the missed one on the First day even though it cannot be valid in the sukkah.. But the Sages are saying, this cannot be made up, and on this it was said⁷⁸Eccl1:15., what is distorted cannot be fixed, and a deficiency cannot be filled.

MISHNAH: He also said three matters of leniency: On the holiday one sweeps between the couches¹⁰³The couches are in the dining hall, triclinium, which may be swept after the meal to collect the morsels of food which fell down during the dinner. If the dining hall has a dirt floor, sweeping with a broom will have the side effect of filling uneven spots in the floor, which is a building activity and therefore forbidden. There would be no problem on a stone floor. and puts down incense¹⁰⁴One puts spices on burning charcoal to cover any bad smell. This cannot be considered cooking food, and even for the House of Hillel it is forbidden since it is available only to the rich and the verse Ex. 12:16 only permits work for things available to everybody.; and one makes a helmeted kid-goat¹⁰⁵A kid-goat roasted whole. Since this is the way the pascal lamb has to be roasted as sacrifice in Temple times, it is forbidden in absence of a Temple. in the Passover night, but the Sages forbid.