Talmud zu Ijow 9:36

One understands this for Shilo and the Temple⁷⁵They could be exactly built EW-NS; this statement is the introduction to the next paragraph about the orientation of the Tabernacle in the desert., as Rebbi Aḥa said in the name of Samuel bar Rav Isaac, how much did the earlier prophets exercise themselves to make the Eastern gate so that the sun be exactly on it on the summer solstice and the winter solstice⁷⁶It seems that one should read: the spring and autumn equinoxes, but there is no textual evidence for this.. It was called by seven names: the gate “desist”⁷⁷2K. 11:6., the foundation gate⁷⁸2Chr. 23:5., the sun gate⁷⁹Jer. 19:2., the entrance gate⁸⁰Ez. 40:15., the middle gate⁸¹Jer. 39:3. the new gate⁸²Jer. 26:10., the upper gate⁸³2Chr. 24:20.. The gate “desist” since there the impure separate⁸⁴Anybody not pure was barred from the entire Temple Mount, but those who needed a Temple ceremony for purification, such as the healed sufferer from skin disease, did come to the entrance gate of the Temple proper.; that is what is written⁸⁵Lament. 4:15., desist, impure one calls them. The foundation gate, for there practice was founded. The sun gate, since it was directed towards sunrise, as you are saying⁸⁶Job 9:7., Who says to the sun not to shine. The entrance gate, since it serves as entry and exit. The middle gate, since it is fixed between two gates⁸⁷The Temple door and the entrance gate to the Temple Mount.. The new gate, for there the Sopherim renewed practice. The upper gate, since it was higher than the courtyard of Israel and the courtyard of women⁸⁸R. Ḥananel (ad Yoma 26b, bottom) reads: since it was higher than the courtyard. Probably it means that the Eastern gate was built higher than the wall and the other gates since it was crowned by a tower depicting the fortress of Susa (Mishnah Middot 1:3).. The Temple had another distinction⁸⁹In quite a number of items was the Temple distinguished relative to the Tabernacle at Shilo..

Rebbi Jeremiah asked: May a person bind himself by a word which has both a profane and a sacral meaning? Did we not state קוֹנָס? Its name is קונסה¹¹³Which word is intended is not quite clear. The early commentators vote for קְנָס “a fine”; then קוּנְסָה could be a stand-in for קְנָסָא. Another possibility would be קִינְסָא “a chip”. There is no problem in asserting that קוֹנָס is used only for vows. Note Arabic قّونّس “point of the helmet”.. Did we not state שְּׁבוּתָה? Its name is שְׁפוּתָה¹¹⁴“Cooking”. It also could be a word שפתא [Tanḥuma Re’e (5) “a bench”.] This is another example to show that in Galilee, under the influence of Greek, β was /v/ and /v/ close to /f/.. ¹¹⁵From here to the end of the paragraph, the text is also in Nazir 1:1, 51a 1. 52. But did not Bar Qappara state ḥeres¹¹⁶In Mishnaic Hebrew the word usually means “potsherd”, which certainly is not coming close to the meaning “ban” for which it may be substituted according to Bar Qappara. In Biblical Hebrew, it may be “sun” or “scabies”.? Rebbi Ze‘ira said, that is a name relating to the High One: ¹¹⁷Job 9:7.“If He commands the sun: would it not shine?”. Rebbi Simeon ben Laqish said, these are Gentile words¹¹⁸The Yerushalmi is inconsistent in its attribution. In Nazir 1:1 (and the Babli 10a), R. Joḥanan is reported to hold that the substitutes are words from foreign languages whereas R. Simeon ben Laqish holds that they are artificial words created by the Sages to avoid using Hebrew sacral words. In the latter case it would be obvious that only officially sanctioned words may be used., like those Nabateans who say khaspa for ḥaspa¹¹⁹They cannot distinguish between ح and خ.. Rebbi Yose said, it is reasonable in other places, but in a place where the nazir is called naziq¹²⁰Where ר is not a dental sound but close to a French /r/, which may be confounded with ق or غ. If the locals hear the equivalent of nazir, that is enough to establish the vow., do I say that a nazir of people with speech defects should not be a nazir?