Talmud sobre Menachot 10:4
קְצָרוּהוּ וּנְתָנוּהוּ בְקֻפּוֹת, הֱבִיאוּהוּ לָעֲזָרָה, הָיוּ מְהַבְהְבִין אוֹתוֹ בָאוּר, כְּדֵי לְקַיֵּם בּוֹ מִצְוַת קָלִי, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בְּקָנִים וּבִקְלִיחוֹת חוֹבְטִים אוֹתוֹ, כְּדֵי שֶׁלֹּא יִתְמָעֵךְ. נְתָנוּהוּ לָאַבּוּב, וְאַבּוּב הָיָה מְנֻקָּב, כְּדֵי שֶׁיְּהֵא הָאוּר שׁוֹלֵט בְּכֻלּוֹ. שְׁטָחוּהוּ בָעֲזָרָה, וְהָרוּחַ מְנַשֶּׁבֶת בּוֹ. נְתָנוּהוּ בְרֵחַיִם שֶׁל גָּרוֹסוֹת, וְהוֹצִיאוּ מִמֶּנּוּ עִשָּׂרוֹן שֶׁהוּא מְנֻפֶּה מִשְּׁלשׁ עֶשְׂרֵה נָפָה, וְהַשְּׁאָר נִפְדֶּה וְנֶאֱכָל לְכָל אָדָם. וְחַיָּב בַּחַלָּה, וּפָטוּר מִן הַמַּעַשְׂרוֹת. רַבִּי עֲקִיבָא מְחַיֵּב בַּחַלָּה וּבַמַּעַשְׂרוֹת. בָא לוֹ לָעִשָּׂרוֹן, וְנָתַן שַׁמְנוֹ וּלְבוֹנָתוֹ, יָצַק, וּבָלַל, הֵנִיף, וְהִגִּישׁ, וְקָמַץ, וְהִקְטִיר, וְהַשְּׁאָר נֶאֱכָל לַכֹּהֲנִים:
Colheriam e colocariam em cestas. Seria trazido para o pátio do templo e eles o queimaria sobre o fogo para cumprir o mandamento [de que fosse trazido] de grãos secos, [estas são as palavras do rabino Meir; os Sábios dizem que o espancariam com juncos e caules [para remover as cascas], para que [os grãos] não fossem esmagados; eles [então] o colocavam em um tubo perfurado para que o fogo pudesse alcançar tudo. Eles o espalhavam no pátio e o vento soprava através dele [removendo o joio], era então colocado no moinho e um issaron [medida específica de volume] de farinha era retirado dele, que era então peneirado através de treze peneiras; o restante da farinha seria resgatado e [poderia] ser comido por qualquer pessoa; era obrigatório em relação à chalá , mas isento do dízimo. O rabino Akiva disse que era obrigado em relação ao challah [uma porção de um lote de massa de pão dado a um Kohen que se torna santo após a separação, e só pode ser consumido pelos Kohanim ou sua família] e pelo dízimo. [O sacerdote envolvido em oferecer o omer veio ao issaron e colocou seu óleo e incenso [no vaso], derramou [o restante do óleo] e misturou [a farinha com o óleo], acenou [a oferta] e trouxe perto [do canto do altar], pegou um punhado e o queimou, e o restante podia ser comido pelos padres.
Jerusalem Talmud Megillah
Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath138This paragraph is copied in Roš Haššanah1:10 (ה).
Since the `omer must be brought at a fixed time, in pharisaic-rabbinic tradition on the 16th of Nisan (in the standard Sadducee tradition of the Book of Jubilees on Nisan 22, in Boethusian tradition on the Sunday of the Passover week), the fixed date overrules any Sabbath prohibition. Since the grain has to be parched (Lev. 2:14), the offering involves a Sabbath violation. It is prescribed that the grain be newly cut (Lev. 23:10). By tradition this has to be done in the night of Nisan 16. The question is whether it may be done the next morning if the 16th of Nisan is a Sabbath, since in this case the commandment would not be executed in the best manner.? Rebbi Abbai objected, did we not state139Mishnah Menaḥot10:9. The Mishnah seems to exclude any doubt about R. Simeon ben Laqish’s question., “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it140He interprets the clause “and pushes the Sabbath aside” only as referring to cutting during nighttime.. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion because of this141The clause must refer to the entire statement of the Mishnah.: “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.142Mishnah Menaḥot10:3, describing the cutting of the barley for the `omer on a Sabbath.” Where do we hold? If about nighttime, that already was said143Why does the priest charged with the cutting have to ask the attending crowd twice whether this is the right time to do the cutting? (The Babli takes it as an anti-Sadducee-Boethusian demonstration.). But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations144Transporting the scythe and the storage boxes to the place of harvesting. push aside the Sabbath during nighttime? Did we not state145Mishnah Tamid1:3. The pan-baked breads are for the daily offering by the High Priest (cf. Yoma1:1, Note 26.) Baking the breads only is a preparation for the offering., “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated146Mishnah Tamid7:3, covering all the preceding rules, without distinction between Sabbath and weekday., “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state147Mishnah Menaḥot10:4, again about the `omer. Parching the grain usually is done during nighttime but there are no rules prohibiting doing it early in the morning., “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting. Rebbi Yose148The Amora. He notes that the Mishnah has no relevance for the question about preparations. Since cutting the grain in the night was a Sabbath violation, it is clear that there is authorization to finish the entire ceremony on the Sabbath. This implies nothing if there was no action during the night. said, since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he did not start the meritorious work, there is no reason to tell him to complete it149If no new grain was growing by Passover and grain from storage was used, there seems to be no authorization to parch it on the Sabbath.. Rebbi Jacob bar Sosai objected before Rebbi Yose, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”150As a matter of principle testimony may be received only during daytime. If people leave their Sabbath domain during nighttime in order to testify during daytime, the action in the night has the status of preparation for the main event during daytime.? He said to them, since the daytime needs the nighttime151Otherwise they could not appear in Court during daytime. and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively152If the day is determined to be one of the New Moon (or in Tishre New Year’s day) it receives this status from the preceding evening. Therefore every year one has to observe the restrictions of the holiday starting with the evening of the 30th of Elul even if no witnesses of the New Moon are yet known.? Since it is sanctified retroactively there is no difference between day and night.
Since the `omer must be brought at a fixed time, in pharisaic-rabbinic tradition on the 16th of Nisan (in the standard Sadducee tradition of the Book of Jubilees on Nisan 22, in Boethusian tradition on the Sunday of the Passover week), the fixed date overrules any Sabbath prohibition. Since the grain has to be parched (Lev. 2:14), the offering involves a Sabbath violation. It is prescribed that the grain be newly cut (Lev. 23:10). By tradition this has to be done in the night of Nisan 16. The question is whether it may be done the next morning if the 16th of Nisan is a Sabbath, since in this case the commandment would not be executed in the best manner.? Rebbi Abbai objected, did we not state139Mishnah Menaḥot10:9. The Mishnah seems to exclude any doubt about R. Simeon ben Laqish’s question., “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it140He interprets the clause “and pushes the Sabbath aside” only as referring to cutting during nighttime.. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion because of this141The clause must refer to the entire statement of the Mishnah.: “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.142Mishnah Menaḥot10:3, describing the cutting of the barley for the `omer on a Sabbath.” Where do we hold? If about nighttime, that already was said143Why does the priest charged with the cutting have to ask the attending crowd twice whether this is the right time to do the cutting? (The Babli takes it as an anti-Sadducee-Boethusian demonstration.). But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations144Transporting the scythe and the storage boxes to the place of harvesting. push aside the Sabbath during nighttime? Did we not state145Mishnah Tamid1:3. The pan-baked breads are for the daily offering by the High Priest (cf. Yoma1:1, Note 26.) Baking the breads only is a preparation for the offering., “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated146Mishnah Tamid7:3, covering all the preceding rules, without distinction between Sabbath and weekday., “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state147Mishnah Menaḥot10:4, again about the `omer. Parching the grain usually is done during nighttime but there are no rules prohibiting doing it early in the morning., “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting. Rebbi Yose148The Amora. He notes that the Mishnah has no relevance for the question about preparations. Since cutting the grain in the night was a Sabbath violation, it is clear that there is authorization to finish the entire ceremony on the Sabbath. This implies nothing if there was no action during the night. said, since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he did not start the meritorious work, there is no reason to tell him to complete it149If no new grain was growing by Passover and grain from storage was used, there seems to be no authorization to parch it on the Sabbath.. Rebbi Jacob bar Sosai objected before Rebbi Yose, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”150As a matter of principle testimony may be received only during daytime. If people leave their Sabbath domain during nighttime in order to testify during daytime, the action in the night has the status of preparation for the main event during daytime.? He said to them, since the daytime needs the nighttime151Otherwise they could not appear in Court during daytime. and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively152If the day is determined to be one of the New Moon (or in Tishre New Year’s day) it receives this status from the preceding evening. Therefore every year one has to observe the restrictions of the holiday starting with the evening of the 30th of Elul even if no witnesses of the New Moon are yet known.? Since it is sanctified retroactively there is no difference between day and night.
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Jerusalem Talmud Rosh Hashanah
Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath320Since the `omer, the offering of new barley in the Temple, must be brought at a fixed time, in pharisaic-rabbinic tradition on the 16th of Nisan (in the standard Sadducee tradition of the Book of Jubilees on Nisan 22, in Boethusian tradition on the Sunday of the Passover week), the fixed date overrules any Sabbath prohibition. Since the grain has to be parched (Lev. 2:14), the offering involves a Sabbath violation. It is prescribed that the grain be newly cut (Lev. 23:10). By tradition this has to be done in the night of Nisan 16. The question is whether it may be done the next morning if the 16th of Nisan is a Sabbath, since in this case the commandment would not be executed in the best manner.? Rebbi Abbai objected, did we not state321Mishnah Menaḥot 10:9. The Mishnah seems to exclude any doubt about R. Simeon ben Laqish’s question., “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it322He interprets the clause “and pushes the Sabbath aside” only as referring to cutting during nighttime.. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion about this323The clause must refer to the entire statement of the Mishnah.. “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.324Mishnah Menaḥot 10:3, describing the cutting of the barley for the `omer an a Sabbath.” Where do we hold? If about nighttime, that already was said325Why does the priest charged with the cutting have to ask the attending crowd twice whether this is the right time to do the cutting? (The Babli takes it as an anti-Sadducee-Boethusian demonstration.). But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations326Transporting the scythe and the storage boxes to the place of harvesting. push aside the Sabbath during nighttime? Did we not state327Mishnah Tamid 1:3. The pan-baked breads are for the daily offering of the High Priest (cf. Yoma 1:1, Note 26.) Baking the breads only is a preparation for the offering., “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated328Mishnah Tamid 7:3, covering all the preceding rules, without distinction between Sabbath and weekday., “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state329Mishnah Menaḥot 10:4, again about the `omer. Parching the grain usually is done during nighttime but there are no rules prohibiting doing it early in the morning., “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting, [the words of Rebbi Meïr. Rebbi Yose330The Amora. He notes that the Mishnah has no relevance for the question about preparations. Since cutting the grain in the night was a Sabbath violation, it is clear that there is authorization to finish the entire ceremony on the Sabbath. This implies nothing if there was no action during the night. says], since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he started the meritorious work, there is no reason to tell him to complete it331If no new grain was growing by Passover and grain from storage was used, there seems to be no authorization to parch it on the Sabbath.. Rebbi Jacob bar Sosai objected, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”332As a matter of principle testimony may be received only during daytime. If people leave their Sabbath domain during nighttime in order to testify during daytime, the action in the night has the status of preparation for the main event during daytime.? He said to them, since the daytime needs the nighttime333Otherwise they could not appear in Court during daytime. and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively334If the day is determined to be one of the New Moon (or in Tishre New Year’s day) it receives this status from the preceding evening. Therefore every year one has to observe the restrictions of the holiday starting with the evening of the 30th of Elul even if no witnesses of the New Moon are yet known.? Since it is sanctified retroactively there is no difference between day and night.
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