Mishnah
Mishnah

Talmud sobre Yomá 4:4

בְּכָל יוֹם הָיָה חוֹתֶה בְּשֶׁל כֶּסֶף וּמְעָרֶה בְתוֹךְ שֶׁל זָהָב, וְהַיּוֹם חוֹתֶה בְשֶׁל זָהָב וּבָהּ הָיָה מַכְנִיס. בְּכָל יוֹם חוֹתֶה בְשֶׁל אַרְבַּעַת קַבִּין וּמְעָרֶה בְתוֹךְ שֶׁל שְׁלשֶׁת קַבִּין, וְהַיּוֹם חוֹתֶה בְשֶׁל שְׁלשֶׁת קַבִּין, וּבָהּ הָיָה מַכְנִיס. רַבִּי יוֹסֵי אוֹמֵר, בְּכָל יוֹם חוֹתֶה בְשֶׁל סְאָה וּמְעָרֶה בְתוֹךְ שֶׁל שְׁלשֶׁת קַבִּין, וְהַיּוֹם חוֹתֶה בְשֶׁל שְׁלשֶׁת קַבִּין, וּבָהּ הָיָה מַכְנִיס. בְּכָל יוֹם הָיְתָה כְבֵדָה, וְהַיּוֹם קַלָּה. בְּכָל יוֹם הָיְתָה יָדָהּ קְצָרָה, וְהַיּוֹם אֲרֻכָּה. בְּכָל יוֹם הָיָה זְהָבָהּ יָרוֹק, וְהַיּוֹם אָדֹם, דִּבְרֵי רַבִּי מְנַחֵם. בְּכָל יוֹם מַקְרִיב פְּרָס בְּשַׁחֲרִית וּפְרָס בֵּין הָעַרְבַּיִם, וְהַיּוֹם מוֹסִיף מְלֹא חָפְנָיו. בְּכָל יוֹם הָיְתָה דַקָּה, וְהַיּוֹם דַּקָּה מִן הַדַּקָּה:

Todos os dias, ele (o padre oficiante) retira (o carvão) [quando retira o carvão da segunda pilha de madeira de incenso para trazê-lo ao altar interno para a oferta de incenso de manhã e à noite] ( brasas) com (uma panela de carvão) de prata e derramá-las em uma de ouro [e ele não as retiraria com uma de ouro, pois a retirada de carvões desgasta a panela, e a Torá "teve pena do dinheiro de Israel. "], Mas hoje (Yom Kipur), ele (o sumo sacerdote) os pegou com um de ouro e os trouxe [para não cansar o sumo sacerdote de derramar de navio em navio]. Todos os dias, ele os pegava com um dos quatro kavin e os derramava em um dos três kavin, mas hoje ele os pegava com um dos três kavin e os trazia com eles. R. Yossi diz: Todos os dias, ele os retirava com um sa'ah e os derramava em um dos três kavin, mas hoje ele os retirava com um dos três kavin e os trazia com eles. Todos os dias era pesado [isto é, sua parede era grossa], mas hoje era leve [sua parede era fina]. Todos os dias, seu cabo era curto, mas hoje era longo [para que o sumo sacerdote pudesse usar o braço dele como apoio]. Todos os dias, o ouro era amarelado, mas hoje era avermelhado [ouro parvayim, assim chamado porque parecia o sangue de bois (parim)]. Estas são as palavras de R. Menachem. Todos os dias, ele oferecia um pras [meio manah] de manhã e um pras à tarde, mas hoje ele acrescentava um punhado completo. Todos os dias, (o incenso) era bom (moído), mas hoje era muito bom. [Pois está escrito (Levítico 16:12): "... e seus punhados cheios de incenso (pó) bem". Por que isso precisa ser declarado? Já não está escrito (Êxodo 30:26): "E você deve esmagá-lo bem"? Para nos informar que no Yom Kipur deve ser muito bom.]

Jerusalem Talmud Shekalim

Solomon made ten candelabra, [as it is said]123Corrector’s insert following B., he made the ten candelabra according to its rules1242 Chr. 4:7. In the other two sources correctly “their rules”, and they add the end of the verse, to which the next argument refers: and put them in the Temple Hall, five to the right and five to the left. Cf. Babli Menaḥot98b–99a.. If you would say, five to the North and five to the South, but the candelabrum is only qualified in the South, as it is said, and the candelabrum opposite the table on the South side116Ex. 26:35.. Why does the verse say, five to the right and five to the left? Five to the right of Moses’s candelabrum, and five to its left. Nevertheless, only Moses’s alone was kindled, as it is said1252 Chr.13:11, showing actual practice.\, and the golden candelabrum and its lights to kindle evening by evening. Rebbi Yose ben Rebbi Jehudah says, all of them were kindled, for it is said1262 Chr. 4:20–21., the candelabra and their lights, to kindle them regularly in the Temple Hall, closed gold127Cf. Yoma4:4, Note 101., and the flower128According to Rashi, the ornament of the candelabrum mentioned in Num. 8:4 but not in the original instructions, Ex. 25:31–40., and the lights, and the pincers of gold, this uses up the gold. These used up Solomon’s gold. Rav Jehudah in the name of Assi129In B a Tannaitic text, a statement of R. Jehudah in the name of Issy.: Solomon took 1’000 talents of silver, put them repeatedly into the (fire) [smelting furnace]130The scribe’s text (in parentheses) is confirmed by the Genizah text; the corrector’s [in brackets] is from B. until they were reduced to one, to fulfill what is written131Ex. 37:24., from one talent of pure gold he made it. It was stated, Rebbi Yose ben Rebbi Jehudah said, 132The following is from Yoma4:4, Notes 107–108. it happened that the golden candelabrum which Moses made in the desert was in excess of one gold denar, and they returned it to the fire eighty times and it did not lose anything133This seems to contradict the preceding story of Solomon’s refining smelter.. This is correct. Before it is refined it loses a lot, once it is refined it will not miss anything.
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Jerusalem Talmud Megillah

All letters written with the Name as prefix are profane and may be erased, e. g., to the Eternal, by the Eternal, as the Eternal, that the Eternal, since we find that on the diadem it was separate from it, “holy to” at the bottom, “the Eternal” at the top390Yoma4:1 Note 27; Babli Šabbat 63b, Sukkah 5a. For the following, Ševuot 35b.. All letters written with the Name as suffix are holy and may not be erased, e. g., our God, your God. These are the Names which may not be erased: one who writes the Name of four letters, whether YH or AD391The Name אֲדֹנָי used as pronunciation of the Tetragrammaton. If the intention is to אֲדֹנַי “my masters”, the word is profane and may be erased.. “El, Elohim, Elohei, Elohenu, Elohekhem, Shadday, Sabaoth, Ehye-Ašer-Ehye.” If one writes AD from Adonai, EH from Ehye, ŠD from Shadday, ṢB from Sabaoth, these may be erased and one erases their additions392אֵד “vapor”, אַה has no sense, שַׁד “female breast” שֶׁד “spirit”, צָב “turtle” are profane words.. “To Elohim” one erases “to”; “to the Eternal” one erases “to”393As noted at the start of the paragraph.. If he wrote YH394Which is a divine Name in its own right and should have been mentioned in the list. of the four-letter Name, EL from Elohim, it may not be erased. This is the rule: Any which at another place is a permanent Name may not be erased.
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