Talmud zu Bamidbar 10:40

Rebbi Eleazar in the name of Rebbi Ḥanina: Also for the kings of the peoples of the world one only counts from Nisan²⁵He holds that Jewish documents, in particular biblical reports, always start regnal years in Nisan, irrespective of the official calendar of the kingdom to which it refers. The Babli 3b admits this only for good kings.. In the sixth, in year two of Darius²⁶Ḥaggai1:15. He reports that they started to build the Second Temple on 6/24 of year 2 of Darius.. In the eighth, [in year] two of Darius²⁷Sach. 1:1. If the regnal year of Darius were counted from the start of the 7th Month, Tishre, the eighth month would have to be in year three.. Should we not say, “in the eighth in year three”? Heipha said, the eighth was said first but there is no earlier and later in the Torah²⁸Since Sacharia scolds the people for not building the Temple in the eighth Month of year 2 of Darius, this must precede the date given by Haggai. Therefore the regnal year cannot be counted from Nisan, but it runs from the 1st of Tishre to the end of the following sixth month, against R. Ḥanina. That Sacharia is written after Haggai in the minor prophets has no chronological relevance. “Torah” here includes the entire Hebrew Bible (and Mishnah, Note 318) and is not restricted to the Pentateuch. Cf. Megillah1:2 (70d l.59); also Sheqalim6:1 (49d l. 70) and Sotah8:3 (Note 127) as minority opinion of R. Meïr. Babli Pesaḥim6b (Num. rabba9(44)).. Rebbi Jonah said, it is written: and now take notice, starting with this day, before a stone is set upon stone in the Temple of the Eternal²⁹Haggai2:15. The prophecy is dated 9/2 of year 2 of Darius.. How is this? In the sixth the foundation stone was laid. In the eighth³⁰This must read: “ninth”. this verse was said. If you are saying, they already laid, Heipha is correct. If you are saying, they did not lay, Heipha did not say anything³¹If the prophet says that while they are building the Temple they already notice that God’s blessing of Judean agriculture started before they actually started building, the statement cannot be used to determine the start of regnal years.. Rebbi Isaac objected: Is it not written³²Gen. 9:13., it was in the 601-st year, in the first, on the first day of the month? And it was stated on this, the year of the Flood is not counted³³This argument presupposes that Noe’s years are treated as regnal years. This is not the position of Seder Olam(of Babylonian redaction) which asserts that the numbers given in Gen. may be added, which means that overlapping parts of years have been eliminated. If the year started in Tishre, in the middle of the Flood, the statement is acceptable, but not if it started in Nisan, since the flood started only on 2/17 of that year. This problem is treated in detail by the 16th Cent. Rabbi Moses Almosnino (published in Moriah30, part 5–7, pp. 19–21, 2010.). Explain it following Rebbi Eliezer, as Rebbi Eliezer said, in Tishre was the world created³⁴And therefore Noe’s years are not treated as regnal years; all years mentioned in the early history in Gen. start in Tishre. Babli 10b.. But is it not written, it was in the month of Nisan of year twenty³⁵Neh.2:1.; it was in the month of Kislew of year twenty³⁶Neh. 1:1. Nehemiah was informed in Kislew of year 20 of Artaxerxes of the sorry state of Jerusalem; in Nisan of the same year he asked permission to leave Susa and go to Jerusalem. The regnal year must have started in the fall.? Explain it following Rebbi Eliezer, as Rebbi Eliezer said, any year of which 30 days have not elapsed is not counted as a full year. But is it not written³⁷Ex. 40:17., It was in the first month of the second year, on the first of the month, when the Sanctuary was erected? If you are saying that it was the third year and because 30 days had not elapsed it is not counted as a full year, is it not written³⁸Num. 10:11 (misquoted). Since this verse refers to the service in the Tabernacle, it must refer to a time posterior to that quoted in the preceding verse; the statement in the name of R. Eliezer must be rejected. (In the Babli 10b the statement is formulated in a way which makes it not relevant to the case discussed here.), it was in the second year in the second month, on the twentieth of the month? There are 50 days in the year, and it would not be counted as a whole year? That is one of Rebbi Isaac’s answers which are difficult³⁹And the statement of R. Eleazar in the name of R. Ḥanina has to be rejected. The entire text of R. Isaac is copied by Tosaphot 3b, s. v. מניינא..

The minimum of trumpets are two. Then why does the verse say two? that both be equal¹¹Num. 10:1..

Trumpets¹³Num. 10:2., the minimum of trumpets are two. If so, why does it say two? that both be equal.

One writes Torah and Prophets together, the words of Rebbi Meïr. But the Sages are saying, one does not write Torah and Prophets together, but one may write Torah, Prophets, and Hagiographs together⁴²While the sanctity of Torah is greater than that of the other parts of the Bible, one may write an entire Bible together, but not a Torah together with the portions of the prophets read as weekly Haftarah. Babli Bava Batra13b.. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: Torah and Ḥumashim have the same sanctity. One does not split a Torah into Ḥumashim, but one turns Ḥumashim into a Torah. Rebbi Yose said, this implies that a Torah which was split into Ḥumashim remains in its sanctity⁴³Since the Ḥumashim may be put together to form a complete Torah, they could not have lost their sanctity by being split.. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: One does not read in public from an incomplete Torah⁴⁴Babli Giṭtin60a.. But was it not stated: ⁴⁵This indicates how deficient a book may be and still be used in public. It is permitted to read in public in Genesis up to the deluge, in Leviticus up to it was on the eighth day⁴⁶Lev. 9:1., in Numbers up to it was when the Ark travelled⁴⁷Num. 10:35.? This Ursicinus⁴⁸Legate of the Emperor Gallus. set fire to the Torah of the Sennabarites⁴⁹From a place near Tiberias.. They came and asked Rebbi Jonah and Rebbi Yose, whether one may read from the scroll in public. They told them, it is forbidden. Not that it is forbidden but since they will feel so badly they will buy another one.

Who was determining them the directions in the desert⁹⁰Since the Tabernacle had to be oriented strictly EW (Num. 2). Tanḥuma Bemidbar (12).? Rebbi Aḥa said, the Ark did determine the directions for them. That is what is written⁹¹Num. 10:21., then travelled the Kohatites, the carriers of the Sanctuary, this is the Ark. And the Mererites erected the dwelling before they came, the Kohatites on whom the Ark was placed.

⁹²Rashi Num. 10:25, 2:17. How did Israel travel in the desert? Rebbi Ḥama bar Ḥanina and Rebbi Hoshaia⁹³In Qondros aḥaron: R. Joshua ben Levi.. One said, like a chest, but the other said, like a beam. He who said like a chest, just as they camped so they travelled⁹⁴Num.2:17.. He who said like a beam, the collector of all camps with their armies⁹⁵Num. 10:25.. How does he who said like a beam explain him who said like a chest, just as they camped so they travelled? Just as they camped following the Word, so they travelled following the Word. How does he who said like a chest explain him who said like a beam, the collector of all camps with their armies? Since the tribe of Dan was so populous^95aGreek ὄχλος, ὁ, “multitude”. it travelled last and to anybody who had lost anything they would return it to him; that is what is written, the collector of all camps with their armies.

And from where that he was asked in eight¹³⁷The paragraph discusses the rules for the priest Anointed for War. It starts with an assertion that the Anointed for War officiates in the Temple in the High Priest’s garb while later it is asserted without dissent that he be barred from any service in the Sanctuary. The entire topic is a reconstruction of the environment in which one has to place David’s inquiries to God as recorded in the books of Samuel.
The Anointed for War has two jobs. One is to address the army as described in Deut. 20:1–9, the other to ask the Urim and Tummim oracle on behalf of the army commander. Since this oracle is mentioned only in connection with the High Priest’s garments (Ex. 28:30) it is obvious that the Anointed for War must wear one of these garments for the oracle. But since all eight garments of the High Priest form an indivisible unit, he must wear all of them.? Rebbi Ḥiyya in the name of Rebbi Joḥanan : And Aaron’s holy garments shall be for his descendants [in his stead]¹³⁸Ex. 29:30 continues: To be anointed in them and inducted into office. Since the one Anointed for War is anointed, he seems to qualify.. Why does the verse say, in his stead? For greatness after him¹³⁹Since the Anointed for War was anointed, he seems to qualify.. And from where that he officiated in eight? Rebbi Jeremiah in the name of Rebbi Joḥanan : And Aaron’s holy garments shall be for his descendants. Why does the verse say, in his stead? For sanctity after him. Rebbi Jonah said to him, I was with you;¹⁴⁰The name of R. Jonah’s interlocutor is not given. It must be another student of R. Jeremiah (R. Yose?) since he points out that the words of his teacher were incorrectly transmitted and that R. Jeremiah’s statement was identical with that of R. Abba bar Ḥiyya, the companion of R. Jeremiah’s teacher R. Zeˋira. In the Babli, 73a, the students of R. Joḥanan point out that R. Joḥanan only gave his opinion on interrogation of the oracle, not of officiating. he did not say “officiated” but “was asked”. [In how many was he asked?] Rav Hoshaia brought a Mishnah of Bar Qappara from the South which stated: He officiates neither in the eight of a High Priest nor in the four of a common priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he did not officiate? Lest people say, we saw a High Priest who sometimes officiated in four like a simple priest. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the father of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is written: The descendants of Aaron, the priests, shall blow the trumpets¹⁴¹Num. 10:8., blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, Rebbi, maybe you saw him only at the time of assembly¹⁴¹Num. 10:8.; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who heard but I could not explain¹⁴²The command to call all the community in the desert by the sound of trumpets (Num. 10:3) is extended to use trumpets to introduce the public Torah reading in the Temple at Tabernacles in the Sabbatical Year (Deut. 31:10–13).. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

¹⁷⁰The text here up to the quote from Bar Qappara’s Mishnah is corrupt, contradictory in itself and mostly missing in B. Since it is a careless copy of the text in Yoma (1:1 38b l. 26) and Megillah (2:12 71a l. 75), an explanation must be based on that text. The paragraph discusses the rules for the priest Anointed for War. It starts with an assertion that the Anointed for War officiates in the Temple in the High Priest’s garb while later it is asserted without dissent that he he barred from any service in the Sanctuary. The entire topic is a reconstruction of the environment in which one has to place David’s inquiries to God as recorded in the books of Samuel.
A consistent whole is found in the Yoma/Megillah text. In the following, standard font is used for the Yoma text; where the Megillah text deviates, it is given in different typeface.
מְנַיִין שֶׁהָיָה (שֶׁהוּא) נִשְׁאַל בִּשְׁמוֹנָה. ר׳ בָּא רִבִּי חִייָה בְשֵׁם רִבִּי יוֹחָנָן. וּבִגְדֵ֤י הַקּוֹדֶשׁ אֲשֶׁ֣ר לְאַֽהֲרֹ֔ן יִהְי֥וּ לְבָנָי֖ו אַֽחֲרָ֑יו. מַה תַלְמוּד לוֹמַר אַֽחֲרָ֑יו. אֶלָּא לִגְדוּלָּה שֶׁלְּאַחֲרָיו. וּמְנַיִין (מְנַיִין) שֶׁהוּא עוֹבֵד בִּשְׁמוֹנָה. רִבִּי יִרְמְיָה ר׳ אִימִּי בְשֵׁם רִבִּי יוֹחָנָן. וּבִגְדֵ֤י הַקּוֹדֶשׁ אֲשֶׁ֣ר לְאַֽהֲרֹ֔ן יִהְי֥וּ לְבָנָ֖יו. מַה תַלְמוּד לוֹמַר אַֽחֲרָ֑יו. אֶלָּא לִקְדוּשָּׁה (לִגְדּוּלָּה) שֶׁלְּאַחֲרָיו. אָמַר לֵיהּ רִבִּי יוֹנָה. עִמְּךָ הָיִיתִי. לֹא אָמַר עוֹבֵד אֶלָּא נִשְׁאַל. וּבַמֶּה (בַּמֶּה הוּא) נִשְׁאַל. אַײתֵי רַב הוֹשַׁעִיָה מַתְנִיתָא דְבַר קַפָּרָא מִן דְּרוֹמָא (דְּרוֹמָה) וְתַנָּא. וַחֲכָמִים אוֹמְרִים. אֵינוֹ עוֹבֵד לֹא בִשְׁמוֹנָה שֶׁל כֹּהֵן גָּדוֹל וְלֹא בְאַרְבָּעָה שֶׁל כֹּהֵן הֶדְיוֹט.
And from where that he was asked in eight¹⁷¹The Anointed for War has two jobs. One is to address the army as described in Deut. 20: 1-9, the other to ask the Urim and Tummim oracle on behalf of the army commander. Since this oracle is mentioned only in connection with the High Priest's garments (Ex. 28:30) it is obvious that the Anointed for War must wear one of these garments for the oracle. But since all eight garments of the High Priest form an indivisible unit, he must wear all of them.? Rebbi Abba Rebbi Hiyya in the name of Rebbi Johanan: And Aaron’s holy garments shall be for his descendants in his stead¹⁶³Ex. 29:30. As often, the proof is from the part of the verse not quoted: Seven days the priest shall wear them who of his sons will stand in his stead to officiate in the Sanctuary. The only hereditary office in Divine Service is that of the High Priest. Babli Yoma 72b/73a.. Why does the verse say, in his stead? For greatness after him¹⁷²Ex. 29:30 continues: To be anointed in them and inducted into office. Since the one Anointed for War is anointed, he seems to quality.. And from where that he officiated in eight¹⁷³This seems logical. Since the Anointed for War is required to wear the High Priest's garb, "one increases in sanctity but does not decrease" (cf. Note 151). Otherwise one will have to disquality the Anointed for War from all office in the Sanctuary.? Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Johanan: And Aaron’s holy garments shall be for his descendants. Why does the verse say, in his stead? For holiness after him. In what was he asked¹⁷⁴If R. Jeremiah, in opposition to R. Abba bar Hiyya, speaks about officiating, what is his opinion about inquiring from the Urim and Tummim?? Rebbi Jonah said to him¹⁷⁵The name of R. Jonah's interlocutor is not given. It must be another student of R. Jeremiah (R. Yose?) since he points out that the words of his teacher were incorrectly transmitted and that R. Jeremiah's statement was identical with that of R. Abba bar Hiyya, the companion of R. Jeremiah's teacher R. Ze' ira. In the Babli, Yoma 73a, the students of R. Johanan already point out that R. Johanan only gave his opinion on interrogation of the oracle, not of officiating., I was with you; he did not say “officiated” but “was asked”. Rav Hoshaia brought a Mishnah of Bar Qappara from the South which stated: He officiates neither in the four of a common priest nor in the eight of a High Priest. And from where that he officiated in eight? Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead¹⁶³Ex. 29:30. As often, the proof is from the part of the verse not quoted: Seven days the priest shall wear them who of his sons will stand in his stead to officiate in the Sanctuary. The only hereditary office in Divine Service is that of the High Priest. Babli Yoma 72b/73a.. Why does the verse say, in his stead? For greatness after him. And from where that he was asked in eight? Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For holiness after him. In what was he asked? They brought it, רבבהו, a Mishnah of Bar Qappara came from the South which stated: He officiates neither in the four of a common priest nor in the eight of a High Priest. Rebbi Abba said, it would be logical that he officiate in four¹⁷⁶He holds that as a matter of principle, the Anointed for War could use the eight garments of the High Priest strictly for his duties outside the sanctuary and still be a common priest inside without violating the principle of Note 151. The Babli disagrees (Yoma 73a) and bases the rule strictly on that principle.. Why did they say that he did not officiate? Lest people say, we saw a simple priest who sometimes officiated in eight like a High Priest¹⁷⁷In contrast to the Babli, this would be strictly a rabbinic rule, not based on biblical principles, and therefore not a historical reconstruction by a new rule for the days of the Messiah.. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the teacher of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is written: The descendants of Aaron, the priests, shall blow the trumpets¹⁷⁸Num. 10:8., blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons¹⁷⁹His oath formula, cursing himself if his statement should be found false. Babli Šabbat 17a. if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly¹⁸⁰The command to call all the community in the desert by the sound of trumpets (Num. 10:3) is extended to use trumpets to introduce the public Torah reading in the Temple at Tabernacles in the Sabbatical Year (Deut. 31:10–13).; but I was saying, at the time of sacrifices¹⁸¹Num. 10:10; cf. Sanhedrin 3:3 Note 155.. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who heard but I could not explain. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life¹⁸²A similar text in Sifry Num. 75 (a better text Yalqut 725)..

¹⁷⁰The text here up to the quote from Bar Qappara’s Mishnah is corrupt, contradictory in itself and mostly missing in B. Since it is a careless copy of the text in Yoma (1:1 38b l. 26) and Megillah (2:12 71a l. 75), an explanation must be based on that text. The paragraph discusses the rules for the priest Anointed for War. It starts with an assertion that the Anointed for War officiates in the Temple in the High Priest’s garb while later it is asserted without dissent that he he barred from any service in the Sanctuary. The entire topic is a reconstruction of the environment in which one has to place David’s inquiries to God as recorded in the books of Samuel.
A consistent whole is found in the Yoma/Megillah text. In the following, standard font is used for the Yoma text; where the Megillah text deviates, it is given in different typeface.
מְנַיִין שֶׁהָיָה (שֶׁהוּא) נִשְׁאַל בִּשְׁמוֹנָה. ר׳ בָּא רִבִּי חִייָה בְשֵׁם רִבִּי יוֹחָנָן. וּבִגְדֵ֤י הַקּוֹדֶשׁ אֲשֶׁ֣ר לְאַֽהֲרֹ֔ן יִהְי֥וּ לְבָנָי֖ו אַֽחֲרָ֑יו. מַה תַלְמוּד לוֹמַר אַֽחֲרָ֑יו. אֶלָּא לִגְדוּלָּה שֶׁלְּאַחֲרָיו. וּמְנַיִין (מְנַיִין) שֶׁהוּא עוֹבֵד בִּשְׁמוֹנָה. רִבִּי יִרְמְיָה ר׳ אִימִּי בְשֵׁם רִבִּי יוֹחָנָן. וּבִגְדֵ֤י הַקּוֹדֶשׁ אֲשֶׁ֣ר לְאַֽהֲרֹ֔ן יִהְי֥וּ לְבָנָ֖יו. מַה תַלְמוּד לוֹמַר אַֽחֲרָ֑יו. אֶלָּא לִקְדוּשָּׁה (לִגְדּוּלָּה) שֶׁלְּאַחֲרָיו. אָמַר לֵיהּ רִבִּי יוֹנָה. עִמְּךָ הָיִיתִי. לֹא אָמַר עוֹבֵד אֶלָּא נִשְׁאַל. וּבַמֶּה (בַּמֶּה הוּא) נִשְׁאַל. אַײתֵי רַב הוֹשַׁעִיָה מַתְנִיתָא דְבַר קַפָּרָא מִן דְּרוֹמָא (דְּרוֹמָה) וְתַנָּא. וַחֲכָמִים אוֹמְרִים. אֵינוֹ עוֹבֵד לֹא בִשְׁמוֹנָה שֶׁל כֹּהֵן גָּדוֹל וְלֹא בְאַרְבָּעָה שֶׁל כֹּהֵן הֶדְיוֹט.
And from where that he was asked in eight¹⁷¹The Anointed for War has two jobs. One is to address the army as described in Deut. 20: 1-9, the other to ask the Urim and Tummim oracle on behalf of the army commander. Since this oracle is mentioned only in connection with the High Priest's garments (Ex. 28:30) it is obvious that the Anointed for War must wear one of these garments for the oracle. But since all eight garments of the High Priest form an indivisible unit, he must wear all of them.? Rebbi Abba Rebbi Hiyya in the name of Rebbi Johanan: And Aaron’s holy garments shall be for his descendants in his stead¹⁶³Ex. 29:30. As often, the proof is from the part of the verse not quoted: Seven days the priest shall wear them who of his sons will stand in his stead to officiate in the Sanctuary. The only hereditary office in Divine Service is that of the High Priest. Babli Yoma 72b/73a.. Why does the verse say, in his stead? For greatness after him¹⁷²Ex. 29:30 continues: To be anointed in them and inducted into office. Since the one Anointed for War is anointed, he seems to quality.. And from where that he officiated in eight¹⁷³This seems logical. Since the Anointed for War is required to wear the High Priest's garb, "one increases in sanctity but does not decrease" (cf. Note 151). Otherwise one will have to disquality the Anointed for War from all office in the Sanctuary.? Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Johanan: And Aaron’s holy garments shall be for his descendants. Why does the verse say, in his stead? For holiness after him. In what was he asked¹⁷⁴If R. Jeremiah, in opposition to R. Abba bar Hiyya, speaks about officiating, what is his opinion about inquiring from the Urim and Tummim?? Rebbi Jonah said to him¹⁷⁵The name of R. Jonah's interlocutor is not given. It must be another student of R. Jeremiah (R. Yose?) since he points out that the words of his teacher were incorrectly transmitted and that R. Jeremiah's statement was identical with that of R. Abba bar Hiyya, the companion of R. Jeremiah's teacher R. Ze' ira. In the Babli, Yoma 73a, the students of R. Johanan already point out that R. Johanan only gave his opinion on interrogation of the oracle, not of officiating., I was with you; he did not say “officiated” but “was asked”. Rav Hoshaia brought a Mishnah of Bar Qappara from the South which stated: He officiates neither in the four of a common priest nor in the eight of a High Priest. And from where that he officiated in eight? Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead¹⁶³Ex. 29:30. As often, the proof is from the part of the verse not quoted: Seven days the priest shall wear them who of his sons will stand in his stead to officiate in the Sanctuary. The only hereditary office in Divine Service is that of the High Priest. Babli Yoma 72b/73a.. Why does the verse say, in his stead? For greatness after him. And from where that he was asked in eight? Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For holiness after him. In what was he asked? They brought it, רבבהו, a Mishnah of Bar Qappara came from the South which stated: He officiates neither in the four of a common priest nor in the eight of a High Priest. Rebbi Abba said, it would be logical that he officiate in four¹⁷⁶He holds that as a matter of principle, the Anointed for War could use the eight garments of the High Priest strictly for his duties outside the sanctuary and still be a common priest inside without violating the principle of Note 151. The Babli disagrees (Yoma 73a) and bases the rule strictly on that principle.. Why did they say that he did not officiate? Lest people say, we saw a simple priest who sometimes officiated in eight like a High Priest¹⁷⁷In contrast to the Babli, this would be strictly a rabbinic rule, not based on biblical principles, and therefore not a historical reconstruction by a new rule for the days of the Messiah.. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the teacher of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is written: The descendants of Aaron, the priests, shall blow the trumpets¹⁷⁸Num. 10:8., blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons¹⁷⁹His oath formula, cursing himself if his statement should be found false. Babli Šabbat 17a. if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly¹⁸⁰The command to call all the community in the desert by the sound of trumpets (Num. 10:3) is extended to use trumpets to introduce the public Torah reading in the Temple at Tabernacles in the Sabbatical Year (Deut. 31:10–13).; but I was saying, at the time of sacrifices¹⁸¹Num. 10:10; cf. Sanhedrin 3:3 Note 155.. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who heard but I could not explain. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life¹⁸²A similar text in Sifry Num. 75 (a better text Yalqut 725)..

MISHNAH: On fast days⁵²Either because of a drought or a public calamity. it was from bent ram’s horns, around the mouthpiece covered with silver, and two trumpets in the middle⁵³This implies that there were two shofarot.. The shofar is short and the trumpets drawn out because the obligation of the day is by the trumpets⁵⁴Num. 10:9..

HALAKHAH: ⁷⁰The different interpretations of this Halakhah are discussed in Tosefta ki-Fshutah Zeraïm pp. 823–825.: “The following bring but do not make the declaration”. Rebbi Jonah and Rebbi Yose, both in the name of Rebbi Samuel bar Rav Isaac: The Mishnah speaks of a proselyte of the descendants of the Qenite, the relative of Moses by marriage, since the descendants of the Qenite, the relative of Moses by marriage, bring and make the declaration, as it is written (Num. 10:29): “Go with us and we shall treat you well.⁷¹In Tosephta 1:2: “Rebbi Jehudah said, all proselytes bring but do not make the declaration, except that a Qenite proselyte brings and makes the declaration.” This contradicts the opinion given here that a Qenite proselyte can make the declaration only if he is the son of a Jewish mother.
The problem is, why should the proselyte, son of a Jewish mother (Note 68), be able to make the declaration? He would not be able to declare “that the Eternal had sworn to our forefathers to give us” since the Land was distributed to males only. The daughters of Ẓelofḥad could inherit only as sole heirs of their father who was of those counted at the Exodus; the Land was never promised to the females. But since the family of Jithro were invited by Moses to join the Israelites and received part of the Land (Jud. 1:16), a Qenite can declare “that the Eternal had sworn to give us” from his father’s side and “to our forefathers’ from the mother’s. {The hypothesis that the Qenites were not considered as Israelites at the conquest is difficult to accept.}” Rebbi Ḥizqiah in the name of Rebbi Eleazar did not say so⁷²They do not disagree with the statement of R. Samuel ben Rav Isaac but with context and meaning. In the first version, only the sentence about the proselyte, son of a Jewish mother, refers to Qenites. but: Why did they say⁷³Mishnah 5. The first three are not owners, the last three are not male. “the guardians, the slave, the agent, the woman, the sexless and the hermaphrodite can bring but do not make the declaration,” is not the proselyte mentioned here⁷⁴Since the proselyte cannot say “that the Eternal had sworn to our forefathers to give us” but can make the declaration if his mother is Jewish, why cannot the persons mentioned in Mishnah 5 (with the exception of the slave) make the declaration since presumably they are children of a Jewish mother?? Rebbi Samuel ben Rav Isaac said, explain it by the proselyte mentioned here⁷⁵Mishnah 5 in its entirety only deals with Qenites. This is difficult to accept since then the Mishnah would have become meaningless with the Babylonian exile., by the descendants of the Qenite, the relative of Moses by marriage, since the descendants of the Qenite, the relative of Moses by marriage, bring and make the declaration.

It was stated: For the daily sacrifice, which is accompanied by libations, one blows the trumpets for the libations¹⁹⁴Mishnah Tamid 7:2; Num. 10:10.. For the Pesaḥ, which has no libations, one blows the trumpets for its slaughter.

⁶⁶Sifra Emor Parashah 11(9), Sifry Num. 73.“From where that there are three sets of three sounds each? The verse says, a day of sound⁶⁷Num. 29:1, a remembrance of sound⁶⁸Lev. 23:24., shofar of sound⁶⁹Lev. 25:9..” So far following Rebbi Aqiba. Following Rebbi Ismael? ⁷⁰Sifry Num. 73.“You shall blow sounding⁷¹Num. 10:5.; and you shall blow sounding a second time⁷²Num. 10:6.; sounding you shall blow for your travels⁷²Num. 10:6.. If you would say that blowing is sounding, is it not written, to assemble the people you shall blow but not sound⁷³Num. 10:7.”

⁶⁶Sifra Emor Parashah 11(9), Sifry Num. 73.“From where that there are three sets of three sounds each? The verse says, a day of sound⁶⁷Num. 29:1, a remembrance of sound⁶⁸Lev. 23:24., shofar of sound⁶⁹Lev. 25:9..” So far following Rebbi Aqiba. Following Rebbi Ismael? ⁷⁰Sifry Num. 73.“You shall blow sounding⁷¹Num. 10:5.; and you shall blow sounding a second time⁷²Num. 10:6.; sounding you shall blow for your travels⁷²Num. 10:6.. If you would say that blowing is sounding, is it not written, to assemble the people you shall blow but not sound⁷³Num. 10:7.”

⁶⁶Sifra Emor Parashah 11(9), Sifry Num. 73.“From where that there are three sets of three sounds each? The verse says, a day of sound⁶⁷Num. 29:1, a remembrance of sound⁶⁸Lev. 23:24., shofar of sound⁶⁹Lev. 25:9..” So far following Rebbi Aqiba. Following Rebbi Ismael? ⁷⁰Sifry Num. 73.“You shall blow sounding⁷¹Num. 10:5.; and you shall blow sounding a second time⁷²Num. 10:6.; sounding you shall blow for your travels⁷²Num. 10:6.. If you would say that blowing is sounding, is it not written, to assemble the people you shall blow but not sound⁷³Num. 10:7.”

²⁵⁵Here the heading is missing: “On the Ninth of Av was decided that our forefathers would not enter the Land.” The date of the return of the scouts is not directly spelled out in Num. That is what is written²⁵⁶Num. 10:11., it was in the second year in the second month on the twentieth of the month, etc. And it is written²⁵⁷Num. 10:33., they travelled from the Eternal’s mountain a distance of three days. Rebbi Zacharia, the son-in-law of Rebbi Levi: {a parable} like children who are freed from <school> (books)²⁵⁸The text in < > is from A (and also in a clearly wrong text in a Genizah excerpt, Yerushalmi Fragments, p. 184.) and leave to run²⁵⁹The letters [בכ] added by the corrector indicate a text like A: “leave to villages.” The word is missing in the Genizah excerpt. These changes misunderstand the text. R. Zacharia notes that they did not travel for three days, but the distance of three days, implying that the actual travel time was one day.. On that very day they desired a desire²⁶⁰Num. 11:20. No new date is indicated; an unqualified added month is 30 days.; up to a month, until it will come out of your noses. And the seven days of Miriam; Miriam was secluded outside the camp²⁶¹Num. 12:15.. And the 40 days of the scouts, they returned from scouting the Land at the end of 40 days. They walked and came to Moses and Aaron²⁶²Num. 13:25. etc. They came and found them occupied with the rules for ḥallah²⁶³The heave to be taken from bread dough “when you come into the Land” (Num. 15:18). and orlah²⁶⁴The fruits to be stripped from a tree during its first three years “when you come to the Land” (Lev. 19:23).. They said to them, you are not going to enter the Land and you are studying the rules for ḥallah and orlah? Immediately, the entire congregation raised their voices; the people cried in that night²⁶⁵Num. 14:1.. He said to them, you cried before Me a pointless crying. By My life, in the future you shall cry a substantial crying. Crying she will cry in the night²⁶⁶Thr. 1:2, referring to the Ninth of Av. The computation goes as follows. Starting from the 20^th of the second month one counts this day for travel, 7 days for Miryam’s seclusion, 30 days for the quail, and 40 days for the scouts, for a total of 97 days after the first of the 2^nd month. The year is supposed to start with a full 30 day first month. Therefore the 2^nd and 4^th months have 29 days, the 3^rd month 30 days, for a total of 88 days. The count ends on the 9^th of the 5th month, Q. E. D. Differently in the Babli 29a.. Rebbi Simeon ben Yoḥai stated: It is written²⁶⁷Num. 11:10. This is the second unnecessary crying mentioned in the verse., Moses heard the people crying for its families, etc. About the six incest prohibitions which Moses forbade them²⁶⁸They cried about the paternal and maternal half-sisters, the maternal and paternal aunts, the sister-in-law, and the menstruating woman, which are permitted to Gentiles but forbidden to Israelites. Babli Yoma 75a..

²⁵⁵Here the heading is missing: “On the Ninth of Av was decided that our forefathers would not enter the Land.” The date of the return of the scouts is not directly spelled out in Num. That is what is written²⁵⁶Num. 10:11., it was in the second year in the second month on the twentieth of the month, etc. And it is written²⁵⁷Num. 10:33., they travelled from the Eternal’s mountain a distance of three days. Rebbi Zacharia, the son-in-law of Rebbi Levi: {a parable} like children who are freed from <school> (books)²⁵⁸The text in < > is from A (and also in a clearly wrong text in a Genizah excerpt, Yerushalmi Fragments, p. 184.) and leave to run²⁵⁹The letters [בכ] added by the corrector indicate a text like A: “leave to villages.” The word is missing in the Genizah excerpt. These changes misunderstand the text. R. Zacharia notes that they did not travel for three days, but the distance of three days, implying that the actual travel time was one day.. On that very day they desired a desire²⁶⁰Num. 11:20. No new date is indicated; an unqualified added month is 30 days.; up to a month, until it will come out of your noses. And the seven days of Miriam; Miriam was secluded outside the camp²⁶¹Num. 12:15.. And the 40 days of the scouts, they returned from scouting the Land at the end of 40 days. They walked and came to Moses and Aaron²⁶²Num. 13:25. etc. They came and found them occupied with the rules for ḥallah²⁶³The heave to be taken from bread dough “when you come into the Land” (Num. 15:18). and orlah²⁶⁴The fruits to be stripped from a tree during its first three years “when you come to the Land” (Lev. 19:23).. They said to them, you are not going to enter the Land and you are studying the rules for ḥallah and orlah? Immediately, the entire congregation raised their voices; the people cried in that night²⁶⁵Num. 14:1.. He said to them, you cried before Me a pointless crying. By My life, in the future you shall cry a substantial crying. Crying she will cry in the night²⁶⁶Thr. 1:2, referring to the Ninth of Av. The computation goes as follows. Starting from the 20^th of the second month one counts this day for travel, 7 days for Miryam’s seclusion, 30 days for the quail, and 40 days for the scouts, for a total of 97 days after the first of the 2^nd month. The year is supposed to start with a full 30 day first month. Therefore the 2^nd and 4^th months have 29 days, the 3^rd month 30 days, for a total of 88 days. The count ends on the 9^th of the 5th month, Q. E. D. Differently in the Babli 29a.. Rebbi Simeon ben Yoḥai stated: It is written²⁶⁷Num. 11:10. This is the second unnecessary crying mentioned in the verse., Moses heard the people crying for its families, etc. About the six incest prohibitions which Moses forbade them²⁶⁸They cried about the paternal and maternal half-sisters, the maternal and paternal aunts, the sister-in-law, and the menstruating woman, which are permitted to Gentiles but forbidden to Israelites. Babli Yoma 75a..

A scribe must provide a distinguishing mark¹The traditional mark is an inverted nun. for the section²So GRA. V reads ‘a prescribed space at the opening’. beginning And it came to pass when the ark set forward,³Num. 10, 35. The section consists of the two verses, ibid. 35f. both at its beginning and at its end, because it is a book on its own. Others maintain that its proper place is in the section of the setting forward of the standards.⁴Num. 2.

HALAKHAH: It was stated: No less than seven and no more than sixteen¹⁰⁵Tosephta 4:10 in the name of R. Jehudah.. This Tanna¹⁰⁵Tosephta 4:10 in the name of R. Jehudah. considers blowing straight, modulated, and straight as one unit; the other Tanna considers each single one of them as a unit. You find to say, three for each tribe; Rebbi Jehudah says, three for each standard¹⁰⁶This refers to Num. 10:5–6 (Sifry Num. 73), that the trumpets blown by Cohanim in the Sanctuary also were used to give the signals for departure of the tribes in the desert. The tribes were organized into standards, three tribes for each standard. Since for R. Jehudah three blowings form a unit, the question arises whether there were three or nine sounds heard for each standard.. But it was stated, and nine at the tenth step. That is another one¹⁰⁷Mishnah 7, which does not mention the tenth step, contradicts Mishnah 5.. He who has “three on top of the altar” does not have “at the tenth step;” he who has “at the tenth step” does not have “three on top of the altar”¹⁰⁸Since Mishnah 5 does not mention that the actual pouring of the water on the altar was accompanied by trumpet sounds, the total number of units is equal in Mishnaiot 5 and 7; that number can be taken as a trustworthy tradition. The only difference in traditions refers to the place where the additional sounds were produced. Babli 54a.. Rebbi Ze`ira said, this implies that they only blew the trumpet at the water libation¹⁰⁹But not on the tenth step.. If you are saying, for the drawings, one should state, three for drawing water today, and three for drawing water for tomorrow¹¹⁰Parallel to the trumpet blowing on the occasion of the daily wine libation; Mishnah Tamid 7:3.. Are these it? Are there not others, nine for musaf on the Sabbath, nine for the musaf on a New Moon, and nine for the musaf of the New Year’s day holiday¹¹¹Since blowing at musaf was mentioned in the Mishnah, the question arises whether separate musaf offerings require separate trumpet blowings.? But it must follow him who said, they shall blow, in the course of the musaf sacrifices¹¹²Num. 10:8. Since the ram’s horn on New Year’s Day may be blown by any one of Israel, it follows that the trumpet blowing on Sabbath, holiday, and new Moon mentioned in 10:10, since it may be done only by Cohanim, refers to musaf. Since the days are enumerated separately it follows that on a New Year’s Day which is a Sabbath (and automatically a day of New Moon), three sets of musaf require three separate blowings. Babli 54a.. The rabbis of Caesarea in the name of Rebbi Jacob bar Aḥa: Even following him who said they shall blow, in the course of the musaf sacrifices, they were adding modulated sounds¹¹³In the scribe’s text reading תרועות for תקועות. Since R. Jehudah considers any sequence of sounds preceded and followed by an extended single tone as a single unit, there may be many modulated sounds within one musaf unit. The corrector’s correction of the non-word תקועות to תקיעות makes little sense in the context., they were not adding straight tones.

HALAKHAH: ¹¹⁴A somewhat extended version is Gen. rabba 31(8). Rebbi Yasa said, in four places it is said “make for yourself.” In three it is explicit, one is not explicit. Make yourself an ark of gopher wood¹¹⁵Gen. 6:14.. Make yourself two silver trumpets¹¹⁶Num. 10:2.. Make yourself flintstone knives¹¹⁷Jos. 5:2.. Make yourself a poisonous snake¹¹³Num. 21:8. He did not make explicit. Moses said, is its root not nḥš¹¹⁸The words for “brass” and “snake” both use the root nḥš whose meaning seems to be unrelated to both.? Therefore, Moses made a brass snake¹¹⁹Num. 21:9.. From there, Rebbi Meïr interpreted names¹²⁰Slightly differently Babli Yoma 83b.. There was a man called Kidor. Rebbi Meïr told them, guard yourselves from him, he is a bad person; for a generation of perverts they are¹²¹Deut. 32:20..

Rav Shesha the son of Rav Ḥananel said, one has to write ה below the knee joint of the ל, so you want to repay to the Eternal? In this way you want to repay to the Eternal³²⁸In Deut. 32:6 one has to write ה לי֙י, an enlarged he of which, however, the horizontal bar has to be aligned with the horizontal bar of the following lamed. The larger size will appear at the bottom where the vertical bars of this he are longer than those of the following Name.? The Mezuzah. There are Tannaim who state, open; there are Tannaim who state, closed³²⁹Paragraphs in the Hebrew Bible are either ending in a blank space of a third of a line, with the next paragraph starting on the same line on which the previous paragraph ended, this is called a closed paragraph. The other possibility is that the remainder of the last line remains empty; this is called open paragraph. Both paragraphs written in a Mezuzah, Deut. 6:4–9, 11:13–21, are closed in a Torah scroll; the first one follows an open paragraph, the second a closed one.. Samuel bar Shilat in the name of Rav: Practice follows him who said open, since that is not its place³³⁰The Babli disagrees (Menaḥot 32a).. Open at the start is closed. Open at the bottom is open. Open on both sides is closed³³¹“Open at the start” means that the writing of the first paragraph starts only in the middle of the line. This is normal for paragraphs following a closed paragraph. Open at the bottom means that the remainder of the last line of the paragraph remains empty; this is the definition of an open paragraph. Open on both sides implies open at the start.. If in error he omitted one verse, if it is two or three lines one repairs and reads from it; four one does not read from it³³²The scroll may not be used for public readings.. Rebbi Ze`ira in the name of Rav Ḥananel, the same holds for a tear<sup>333</sup>A tear in the parchment damaging up to three lines may be fixed by sewing the tear. If it is greater the page has to be removed and buried.. It was stated, a scroll in which there are [two or three errors on every page one fixes and reads from it. Four one does not read from it. But was it not stated, a scroll in which there are]<sup>334</sup>It seems that the corrector’s addition is necessary from the statements following. 85 errors, as the paragraph it was when the Ark travelled<sup>335</sup>Num. 10:35–36 is a separate text and contains exactly 85 letters., one repairs and reads from it? Rebbi Shammai said, here in a large scroll, there in a small scroll<sup>336</sup>A small scroll is one of 28 colums, which may exhibit 3 errors on each column and not reach 85. A large scroll has more columns; one has to check each column for the number of errors.. Rebbi Ze`ira in the name of Rav Ḥananel, if he found in it one page which is whole, it saves everything. How? Whole in that there are (no) [not three]³³⁷The later text shows clearly that the corrector’s text has to be deleted. errors? Or whole that there are no four? Ḥagra the brother of Rebbi Abba bar Bina gave a Torah scroll to Rav Ḥananel who checked it. He said to him, this your Torah scroll needs prayer³³⁸There are so many errors that the scribe clearly sinned when writing the scroll.. At the end he found in it a page which was whole, which saved everything. How? Whole in that there are no errors? Or whole that there are no four³³⁹Since no answer is given, in praxi one requires a column totally without error. Babli Mehaḥot 29b.?

And from where that he was asked in eight⁴⁴⁷The Anointed for War has two jobs. One is to address the army as described in Deut. 20:1–9, the other to ask the Urim and Tummim oracle on behalf of the army commander. Since this oracle is mentioned only in connection with the High Priest’s garments (Ex. 28:30) it is obvious that the Anointed for War must wear one of these garments for the oracle. But since all eight garments of the High Priest form an indivisible unit, he must wear all of them.? Rebbi Abba, Rebbi Ḥiyya, Rebbi Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead⁴⁴⁰Ex. 29:30. As often, the proof is from the part of the verse not quoted: Seven days the priest shall wear them, who of his sons will stand in his stead to officiate in the Sanctuary. The only hereditary office in Divine Service is that of the High Priest. Babli Yoma72b/73a.. Why does the verse say, in his stead? For greatness after him⁴⁴⁸Also for a secondary greatness.. And from where that he officiated in eight⁴⁴⁹This seems logical. Since the Anointed for War is required to wear the High Priest’s garb, “one increases in sanctity but does not decrease” (cf. Note 429). The opposing opinion disqualifies the Anointed for War from all office in the Sanctuary.? Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants. Why does the verse say, in his stead? For greatness after him. Rebbi Jonah said to him⁴⁵⁰The name of R. Jonah’s interlocutor is not given; it is presumed to be his colleague R. Yose. He notes that R. Immi’s statement was identical to that of of R. Ḥiyya. In the Babli, Yoma 73a, the students of R. Joḥanan already point out that R. Joḥanan only gave his opinion on interrogation of the oracle, not of officiating., I was with you; he did not say “officiated” but “was asked”. Rav Hoshaia brought a Mishnah of Bar Qappara from the South which stated: But the Sages are saying that he is qualified neither in the four of a common priest nor in the eight of a High Priest⁴⁴⁹This seems logical. Since the Anointed for War is required to wear the High Priest’s garb, “one increases in sanctity but does not decrease” (cf. Note 429). The opposing opinion disqualifies the Anointed for War from all office in the Sanctuary.. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he does not officiate? Lest people say, we saw a High Priest, sometimes he officiates in four, sometimes he officiates in eight⁴⁵²He holds that as a matter of principle, the Anointed for War could use the eight garments of the High Priest strictly for his duties outside the sanctuary and still be a common priest inside without violating the principle of Note 429. The Babli disagrees (Yoma73a) and bases the rule strictly on that principle. In contrast to the Babli, this would be strictly a rabbinic rule, not based on biblical principles, and therefore not a historical reconstruction by a new rule for the days of the Messiah.. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the father of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is stated: The descendants of Aaron, the priests, shall blow the trumpets⁴⁵³Num. 10:8., blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons⁴⁵⁴His oath formula, cursing himself if his statement should be found false. Babli Šabbat17a. if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly⁴⁵⁵The command to call all the community in the desert by the sound of trumpets (Num. 10:3) is extended to use trumpets to introduce the public Torah reading in the Temple at Tabernacles in the Sabbatical Year (Deut. 31:10–13).; but I was saying, at the time of sacrifices⁴⁵⁶Num. 10:10; cf. Sanhedrin3:3 Note 155.. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who saw the act and forgot. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life⁴⁵⁷A similar text in Sifry Num.75 (a better text Yalqut #725)..

And from where that he was asked in eight⁴⁴⁷The Anointed for War has two jobs. One is to address the army as described in Deut. 20:1–9, the other to ask the Urim and Tummim oracle on behalf of the army commander. Since this oracle is mentioned only in connection with the High Priest’s garments (Ex. 28:30) it is obvious that the Anointed for War must wear one of these garments for the oracle. But since all eight garments of the High Priest form an indivisible unit, he must wear all of them.? Rebbi Abba, Rebbi Ḥiyya, Rebbi Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead⁴⁴⁰Ex. 29:30. As often, the proof is from the part of the verse not quoted: Seven days the priest shall wear them, who of his sons will stand in his stead to officiate in the Sanctuary. The only hereditary office in Divine Service is that of the High Priest. Babli Yoma72b/73a.. Why does the verse say, in his stead? For greatness after him⁴⁴⁸Also for a secondary greatness.. And from where that he officiated in eight⁴⁴⁹This seems logical. Since the Anointed for War is required to wear the High Priest’s garb, “one increases in sanctity but does not decrease” (cf. Note 429). The opposing opinion disqualifies the Anointed for War from all office in the Sanctuary.? Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants. Why does the verse say, in his stead? For greatness after him. Rebbi Jonah said to him⁴⁵⁰The name of R. Jonah’s interlocutor is not given; it is presumed to be his colleague R. Yose. He notes that R. Immi’s statement was identical to that of of R. Ḥiyya. In the Babli, Yoma 73a, the students of R. Joḥanan already point out that R. Joḥanan only gave his opinion on interrogation of the oracle, not of officiating., I was with you; he did not say “officiated” but “was asked”. Rav Hoshaia brought a Mishnah of Bar Qappara from the South which stated: But the Sages are saying that he is qualified neither in the four of a common priest nor in the eight of a High Priest⁴⁴⁹This seems logical. Since the Anointed for War is required to wear the High Priest’s garb, “one increases in sanctity but does not decrease” (cf. Note 429). The opposing opinion disqualifies the Anointed for War from all office in the Sanctuary.. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he does not officiate? Lest people say, we saw a High Priest, sometimes he officiates in four, sometimes he officiates in eight⁴⁵²He holds that as a matter of principle, the Anointed for War could use the eight garments of the High Priest strictly for his duties outside the sanctuary and still be a common priest inside without violating the principle of Note 429. The Babli disagrees (Yoma73a) and bases the rule strictly on that principle. In contrast to the Babli, this would be strictly a rabbinic rule, not based on biblical principles, and therefore not a historical reconstruction by a new rule for the days of the Messiah.. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the father of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is stated: The descendants of Aaron, the priests, shall blow the trumpets⁴⁵³Num. 10:8., blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons⁴⁵⁴His oath formula, cursing himself if his statement should be found false. Babli Šabbat17a. if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly⁴⁵⁵The command to call all the community in the desert by the sound of trumpets (Num. 10:3) is extended to use trumpets to introduce the public Torah reading in the Temple at Tabernacles in the Sabbatical Year (Deut. 31:10–13).; but I was saying, at the time of sacrifices⁴⁵⁶Num. 10:10; cf. Sanhedrin3:3 Note 155.. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who saw the act and forgot. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life⁴⁵⁷A similar text in Sifry Num.75 (a better text Yalqut #725)..

Two signs [two Hebrew letters nun inverted] are given in the Torah to mark off a small section. What is this section? “And when the Ark would travel…” (Numbers 10:35–36). Rabban Shimon ben Gamliel would say: It would be more appropriate to take this section out from where it is, and have it written in a different place. There is a similar sign in the verse (Judges 18:30), “And Jonathan, son of Gershom, son of Menashe.” Was Gershom the son of Menashe? No, he was the son of Moses. But his actions were not like those of Moses his father, so they added a nun to connect him to Menashe instead.¹In Hebrew, the name Moses is spelled mem-shin-hei, while the name Menashe is spelled mem-nun-shin-hei.
A similar exegesis was applied to the verse (Zechariah 4:14), “These are the two sons of the pure oil, who serve the Master of all the Earth.” These are Aaron and the Messiah. I would not be able to tell which of them was the more beloved, except that it says [with regard to the Messiah], “The Eternal has sworn and will not change His mind; you will be a priest forever, [the rightful king that I have chosen]” (Psalms 110:4). From this verse we know that the messianic king is even more beloved than a rightful priest.
See, it says (Psalms 80:14), “A wild boar from the forest [hazir miya’ar] will gnaw at it.” Shouldn’t it say: A hippopotamus from the river [hazir miye’or]²This is a double play-on-words. The Hebrew word ya’ar, spelled yod-ayin-reish, means forest, while ye’or, spelled yod-aleph-reish, means river. Likewise, hazir ya’ar is a wild boar, while hazir ye’or is a hippopotamus. will gnaw at it? But it says “from the forest,” because when Israel does not do the will of God, then the gentiles will come upon them like a wild boar from the forest. Just as a wild boar from the forest will kill people and injure other animals, and is a torment to people, so whenever Israel does not do the will of God, the gentiles will come and kill them, torture them, and injure them. But when Israel does the will of God, the gentiles do not rule over them, and are like a hippopotamus from the river. Just as a hippopotamus does not kill people, and causes no injury to other creatures, so whenever Israel does the will of God, no foreign nation will kill, injure, or torture them. And then it will be written as: From the river [i.e., miye’or, with an aleph, instead of miya’ar, with an ayin].