Os tempos [da entrega] de madeira [para o altar] pelos sacerdotes e pelo povo foram em nove dias designados; no primeiro Nissan, a família Arah de Yehudah [entregue]; no dia vinte de Tamuz, a família de David de Yehudah; no quinto de Av, a família de Parós de Jeudá; no sétimo, a família de Jonadav ben Rechav; no décimo, a família de Sinha de Benjamim; no dia quinze, a família de Zatu de Jeudá, e com eles sacerdotes e levitas, e todos aqueles que não sabiam de que tribo [eles eram descendentes], também a família de Gonve Eli e a família de Kotzei Ketziot; e no dia vinte a família Pachat Moav de Jeudá; no dia vinte de Elul, a família Adin de Jeudá; no primeiro de Tevet, a família Parosh, ofereceu uma segunda vez. Não houve reunião dos homens de pé no primeiro dia de Tevet; porque Hallel foi recitado, e um sacrifício adicional e oferta de madeira foram trazidos [naquele dia].
Jerusalem Talmud Megillah
Ḥizqiah read it48The Esther scroll in Tiberias. Babli 5b. on the Fourteenth and the Fifteenth, since he was apprehensive about what Rebbi Simeon ben Yohay had stated, a person who would sell a dwelling-house in a walled city49Lev. 25:29., that excludes Tiberias whose wall is the lake50While Herodian Tiberias had a wall on the land side since there was none on the lake side it was of little military value. The question is whether such military value is required for the definition of “walled city” both for the laws of the Jubilee and for reading the Scroll.. Rebbi Joḥanan read it in the Kifra synagogue and said, this is the main ancient Tiberias51It seems that this synagogue (at other places called Kufra) was outside the wall. In his opinion this was the original Raqqat which was encroached upon by Herod building Tiberias.; he was not apprehensive about what Rebbi Simeon ben Yoḥay had stated. They were lenient in matters of reading it, as we have stated there52Mishnah Arakhin 9:5, about the rules of houses in walled cities for which there exists a right of buying back only during one year.: “Anything inside the walls is treated as a house of a walled city except fields. Rebbi Meïr says, even fields.” And it was stated so35Tosephta 1:1.: “what is close to a walled place and what is seen with it has the same standing as it.53While R. Simeon ben Yoḥay may be correct for the laws of the Jubilee, his argument is irrelevant for reading the Scroll.”
Ask RabbiBookmarkShareCopy
Jerusalem Talmud Shekalim
Rebbi Joḥanan said, the Ark was made with a cubit of six hand-breadths. Who stated “a cubit of six hand-breadths“? This is Rebbi Meןr’s. [As we have stated33Mishnah Kelim17:10.: “Rebbi Meןr says, all cubits were of buildings; Rebbi Jehudah says, the cubit of buildings six, of vessels five.”] According to Rebbi Meןr who says that the Ark was made with a cubit of six hand-breadths, the length of the Ark was fifteen cubits, as it is written34Ex. 25:10.: Its length two cubits and a half. Each cubit was six and half a cubit three. Four tablets were in it, two whole ones and two broken ones, as it is written35Deut. 10:2.: Which you broke and put into the Ark. Each of the tablets was six hand-breadths in length and three in width. Put the widths of the tablets in the length of the Ark, there were three hand-breadths left. Apply them to the cylinder36The Torah scroll.. [On each side half a hand-breadth to have a handle, and two hand-breadths as place to put there the Torah scroll.]37Corrector’s addition from B, to be deleted. The width of the Ark was nine hand-breadths, as it is written: A cubit and half a cubit. A cubit six and half a cubit three. Four tablets were in it, two whole ones and two broken ones. Each of the tablets was six hand-breadths in length and three in width. Put the lengths of the tablets in the length of the Ark, there were three hand-breadths left. On each side half a hand-breadth to have a handle, and two hand-breadths as a place to put there the Torah scroll.
Ask RabbiBookmarkShareCopy
Jerusalem Talmud Berakhot
Or Rebbi Yehudah learned from testimony21Since we said that the rules of prayer are imitations of the rules of sacrifices and we do not find that the perpetual sacrifice was ever brought later than four hours in the day. Usually it is brought at first dawn. since Rebbi Simon said in the name of Rebbi Joshua ben Levi: In the time of the hellenistic government22The Babli (Menaḥot 64b) telescopes this story and the next into one and dates it at the civil war of the two Hasmonean brothers Hyrkanos and Aristobulos. they23The officials of the Temple lowered the boxes from the wall of besieged Jerusalem; in each box was payment for the lamb to be placed in it for the daily sacrifice. lowered them two boxes with gold and they gave them two lambs to pull up. Once they lowered them two boxes with gold and they gave them two kid goats24Which cannot be used for the perpetual sacrifice. to pull up. At that moment the Holy One, praise to Him, enlightened their eyes and they found two certified lambs in the hall of lambs25Since the verse (Num. 28:3) requires that the perpetual sacrifice be “a yearling sheep without blemish”, the sheep were usually held in a separate “hall of lambs” and were inspected three times before being used as sacrifice.. About that time did Rebbi Yehudah bar Abba26In the Babli (27a), the name is Rebbi Yehudah ben Baba. Levi Ginzberg points out that the name Yehudah bar Abba is found instead of Yehudah ben Baba is some Mishnah manuscripts at Idiut 6:1, 8:2, Yebamot 16:7 and that R. Yehudah ben Baba, who was killed in the aftermath of the war of Bar Kokhba, is much too late to testify about occurrences in the Temple. Hence, the name “bar Abba” should not be changed. testify that the perpetual morning sacrifice was brought at four hours.
