Talmud sobre Exodo 13:26

³⁹Most of this and the next paragraph are in Berakhot 2:3, Notes 104–115. A text closer to the formulation here is in Pesiqta Rabbati 22 (ed. Ish-Shalom p. 112b, Notes 47–54). Rebbi Abbahu in the name of Rebbi Eleazar⁴⁰In Pesiqta rabbati: R. Joḥanan.: He who puts on tefillin in the night transgresses a positive commandment. What is the reason? You shall keep this law …, from day to day⁴¹Ex. 13:10.; “days” not nights. But Rebbi Abbahu sat studying at night with his tefillin on his head! He put them on the side; they were like a deposit⁴²Reading with the two other sources פיקדון instead of פיקרין “wool flakes”. in his keeping. Some want to say, he only meant “not to put them on,” but when they were on him during daytime it would be permitted. Some want to say that the obligation is until the foot is disappearing from public places⁴³As long as there is traffic in the streets. This statement is missing in Berakhot.. Some want to say, let us hear it from the following: It shall be for you a sign⁴⁴Ex. 13:19., when you need it for a sign, but not holiday or Sabbaths that are all sign. But is it not written from day to day? You have only what Rebbi Joḥanan said: Everything that is not clear one supports from many places.

³⁹Most of this and the next paragraph are in Berakhot 2:3, Notes 104–115. A text closer to the formulation here is in Pesiqta Rabbati 22 (ed. Ish-Shalom p. 112b, Notes 47–54). Rebbi Abbahu in the name of Rebbi Eleazar⁴⁰In Pesiqta rabbati: R. Joḥanan.: He who puts on tefillin in the night transgresses a positive commandment. What is the reason? You shall keep this law …, from day to day⁴¹Ex. 13:10.; “days” not nights. But Rebbi Abbahu sat studying at night with his tefillin on his head! He put them on the side; they were like a deposit⁴²Reading with the two other sources פיקדון instead of פיקרין “wool flakes”. in his keeping. Some want to say, he only meant “not to put them on,” but when they were on him during daytime it would be permitted. Some want to say that the obligation is until the foot is disappearing from public places⁴³As long as there is traffic in the streets. This statement is missing in Berakhot.. Some want to say, let us hear it from the following: It shall be for you a sign⁴⁴Ex. 13:19., when you need it for a sign, but not holiday or Sabbaths that are all sign. But is it not written from day to day? You have only what Rebbi Joḥanan said: Everything that is not clear one supports from many places.

Rebbi Bun bar Ḥiyya said before Rebbi Zeˋira: This¹¹The statement of the Mishnah, “if its time has passed one may not have usufruct from it,” seems to imply that any use from which the owner does not derive usufruct is permitted. implies that one is permitted to feed it to ownerless animals. Rebbi Jeremiah objected, did we not state “he crumbles it”? Rebbi Jeremiah was of the opinion, loaf sized¹²He reads the Mishnah as requiring only that loaves should not be disposed of whole, but may be disposed of in sizeable pieces. If these are thrown to the wind, the probability is great that a bird or a squirrel will pick them up; the reference to his usufruct seems to be unnecessary.. Rebbi Yose said to him, it only mentioned “he crumbles it”, that when he crumbled it it was nullified¹³The Mishnah requires that any leftovers be reduced to tiny crumbs which are of no use. These crumbs do no longer qualify as food; the leavened matter is considered disposed off even if not thrown to the wind.. But the following says it, leavend matter may not be eaten today¹⁴Ex. 13:3–4: Moses said to the people, remember this day on which you left Egypt, the House of Slavery, for with a strong hand did the Eternal remove you from there, and leavened matter shall not be eaten. Today you are leaving, in the Spring month. Since the text is written without commas and periods, the period implied by the oral tradition of separation of verses may be disregarded. A different interpretation of the same reading is in Mekhilta dR. Ismael ad loc. (ed. Horovitz-Rabin p. 62 line 2), Babli 28b., even by the dogs. This includes to forbid it for usufruct. Where do we hold? If for his own dog, the prohibition of usufruct had been stated¹⁵The passive voice in Ex. 13:3 implies that the identity of the eater is irrelevant, against the argument of Note 11.. But we must hold for the dog [of others]. This implies that one is prohibited from feeding it to ownerless animals.

Rebbi Jeremiah asked: Since you say, one opens for him by the honor of his father and mother; in things between him and the Omnipresent, one does not open for him by the honor of the Omnipresent¹²Since this is not mentioned in the Mishnah. Since “the Omnipresent” is a name of God, the scribe inserted an apostrophe to make a later correction or erasure possible.. But since in matters between him and his father and mother one opens for him by the honor of his father and mother; similarly, in things between him and the Omnipresent should one not open for him by the honor of the Omnipresent? What is the honor of the Omnipresent? For example, that I shall not make a tabernacle¹³Lev. 23:42., that I shall not take a lulab¹⁴One of the “four kinds”, Lev. 23:40., that I shall not put on phylacteries¹⁵Ex. 13:9,16.. One understands that he does it for his own benefit. As in the following¹⁶Job 35:7. The reward of good deeds is purely the benefit of the doer.: “If you are just, what are you giving Him?” “If you sinned, what would you do to Him?¹⁷Job 35:6. The mention of this verse and the sermon following are induced by the preceding quote.” Rebbi Yannai said, one who listens to his urges is as if he worshipped idols. What is the reason? “In yourself there shall be no alien force; do not bow down to a foreign god.¹⁸Ps. 81:10. The alien forces are the evil urges in a person; they are put in parallel with idol worship. In the Babli, Šabbat 105b, the statement is attributed to R. Abin.”

Rebbi Jeremiah asked: Since you say, one opens for him by the honor of his father and mother; in things between him and the Omnipresent, one does not open for him by the honor of the Omnipresent¹²Since this is not mentioned in the Mishnah. Since “the Omnipresent” is a name of God, the scribe inserted an apostrophe to make a later correction or erasure possible.. But since in matters between him and his father and mother one opens for him by the honor of his father and mother; similarly, in things between him and the Omnipresent should one not open for him by the honor of the Omnipresent? What is the honor of the Omnipresent? For example, that I shall not make a tabernacle¹³Lev. 23:42., that I shall not take a lulab¹⁴One of the “four kinds”, Lev. 23:40., that I shall not put on phylacteries¹⁵Ex. 13:9,16.. One understands that he does it for his own benefit. As in the following¹⁶Job 35:7. The reward of good deeds is purely the benefit of the doer.: “If you are just, what are you giving Him?” “If you sinned, what would you do to Him?¹⁷Job 35:6. The mention of this verse and the sermon following are induced by the preceding quote.” Rebbi Yannai said, one who listens to his urges is as if he worshipped idols. What is the reason? “In yourself there shall be no alien force; do not bow down to a foreign god.¹⁸Ps. 81:10. The alien forces are the evil urges in a person; they are put in parallel with idol worship. In the Babli, Šabbat 105b, the statement is attributed to R. Abin.”

The [sections of the] head-tefillah are written on four separate scrolls²⁷lit. ‘sections’. [beginning with] Sanctify unto Me;²⁸Ex. 13, 1-10. And it shall be when the Lord shall bring thee;²⁹ibid. 11-16. Hear;³⁰Deut. 6, 4-9. And it shall come to pass, if ye shall hearken.³¹ibid. XI, 13-21. So also with the hand-tefillah, except that [all the four sections] are written in one scroll.³²lit. ‘he makes one section’. If one wrote them in four separate scrolls [the tefillah] is fit for religious use. R. Judah says: They should be sewn together and put into one capsule.³³Unlike the head-tefillah, which consists of four compartments joined together to form one capsule. R. Judah, however, admits that if two tefillin³⁴lit. ‘both of them’. were [like] the head-tefillah, one may wrap one of them in a piece of leather and so convert it into a hand-tefillah.

A baraita³⁸Mekhilta dR. Ismael, Bo 16, p. 51. supports both of them. The baraita supports Rebbi Eleazar³⁹The disagreement between R. Eleazar and R. Joḥanan is an old tannaïtic disagreement between Rabbis Josia and Isaac of the fourth tannaïtic generation.. “(Ex. 13:3) ‘Sour bread shall not be eaten’, to make the feeder equal to the eater⁴⁰The person who serves sour matter to a Jew on Passover is guilty as if he ate it, to be punished by extirpation. If the server acts intentionally and the eater unintentionally, the server alone is punishable.. You say for this, or is it only to forbid its usufruct? Since it says (Deut. 16:3): ‘You shall not eat sour bread with it,’ we learned that usufruct is forbidden⁴¹This is the position of R. Eleazar.. Therefore, why does the verse say, sour bread shall not be eaten? To make the feeder equal to the eater, the words of Rebbi Josia. Rebbi Isaac says, this is unnecessary. Since for crawling things, a minor prohibition⁴²Eating forbidden living things is punished by whipping by the earthly court; but eating sour matter on Passover is punished by Heaven with extirpation., He made the feeder equal to the eater⁴³Sifra Šemini Pereq 5(1). R. Abraham ben David in his commentary notes that this is not the position of the Babli; he does not refer to the Yerushalmi.; regarding sour bread which is a major prohibition it should only be logical that he feeder be equal to the eater. Therefore, why does the verse say, sour bread shall not be eaten? The verse comes only to forbid its usufruct.” Since it is written “sour bread shall not be eaten.” Therefore, from “you shall not eat” one cannot infer anything. This supports Rebbi Joḥanan.⁴⁴Here ends the parallel with Pesaḥim 2:1.

A baraita⁵⁶Mekhilta dR. Ismael, Bo 16, p. 51. Tanḥuma Bo 11 supports both of them. The baraita supports Rebbi Eleazar⁵⁷The disagreement between R. Eleazar and R. Joḥanan is an old tannaitic disagreement between Rabbis Josia and Isaac of the fourth tannaitic generation.. Sour bread shall not be eaten⁵⁸Ex. 13:3., to make the feeder equal to the eater⁵⁹The person who serves sour matter to a Jew on Passover is guilty as if he ate it, to be punished by extirpation. If the server acts intentionally and the eater unintentionally, the server alone is punishable.. And you say for this, or is it only to forbid its usufruct? Since it says:⁶⁰Deut. 16:3. You shall not eat sour bread with it, we learned that usufruct is forbidden⁶¹This is the position of R. Eleazar.. Therefore, why does the verse say, sour bread shall not be eaten? To make the feeder equal to the eater, the words of Rebbi Josia. Rebbi Isaac says, this is unnecessary. Since for crawling things, a minor prohibition⁶²Eating forbidden living things is punished by whipping by the earthly court; but eating sour matter on Passover is punished by Heaven with extirpation., He made the feeder equal to the eater⁶³Sifra Šemini Pereq 5(1). R. Abraham ben David in his commentary notes that this is not the position of the Babli; he does not refer to the Yerushalmi.; regarding sour bread which is a major prohibition it should only be logical that we consider the feeder to be equal to the eater. Therefore, why does the verse say, sour bread shall not be eaten? The verse serves only to forbid its usufruct. Since it is written, sour bread shall not be eaten, therefore from you shall not eat one cannot infer anything. This supports Rebbi Joḥanan ⁶⁴Here ends the parallel with ˋOrlah 3:1..

The hand-tefillah is put on the upper part of the hand³⁵The biceps, and not on the palm of the hand. [because Scripture declares, And it shall be for a sign unto thee upon thy hand,³⁶Ex. 13, 9. which means that the sign shall be for thee³⁷Where only he who wears the tefillah can see it, i.e. on the biceps covered by the sleeve. but not for others³⁸Had the tefillah been put on the palm of the hand it would be visible to all.]. ³⁹The part enclosed in square brackets is based on Men. 37b (Sonc. ed., p. 229).So also [the Scriptural expression] between thine eyes⁴⁰Ex. 13, 9. [implies] the upper part of the head, [because] upon thy hand and between thine eyes [occur in juxtaposition we infer]: as upon thy hand [means] on the upper part of the hand, so between thine eyes [means] on the upper part of the head. This is according to R. Eliezer b. Jacob; R. Judah says: It is stated upon thy hand and it is also stated [in the same verse] between thine eyes [the inference being that] as upon thy hand [refers to] a place that is susceptible of ritual uncleanness by one [symptom of] leprosy,⁴¹The biceps, like any other part of the body that is free from hair, is declared ritually unclean by one symptom only, viz. white hair in the leprous spot. so also between thine eyes [refers to] a place that is susceptible of ritual uncleanness by one [symptom of] leprosy.⁴²Viz. the upper part of the head, whose symptom of uncleanness is yellow hair in the leprous spot. The region between the eyes, however, where both hair and clean flesh are to be found, can be declared unclean by either of the two symptoms (yellow or white hair) and must therefore be ruled out. [Another reason:] It is stated between thine eyes and it is also stated, Nor make any baldness between your eyes:⁴³Deut. 14, 1. as baldness occurs where there is hair [on the head] so you must put the tefillah only where there is hair [on the hand].⁴⁴Since both verses contain the expression between … eyes. It is stated, And thou shalt write them⁴⁵Referring to the mezuzah (Deut. 6, 9). and it is also stated [in juxtaposition] and thou shalt bind them;⁴⁶The tefillin (ibid. 8). [hence the inference that] the hand that writes [the mezuzah]⁴⁷i.e. the right hand, with which most people write. is the hand that binds [the tefillah].⁴⁸The hand-tefillah is therefore put on the left hand.

Thus used R. Eliezer to say: Great is the commandment of tefillin, for the Holy One, blessed be He, spoke as follows to Israel, But thou shalt meditate therein day and night.⁹⁵Josh. 1, 8. ‘Sovereign of the universe,’ said Israel to the Holy One, blessed be He, ‘is it possible for us to meditate day and night [in the Torah]?’ The Holy One, blessed be He, answered them, ‘My children, put tefillin on your heads and on your arms and I shall account it to you as if you meditated in the Torah day and night’; as it is stated, And it shall be for a sign unto thee upon thy hand, and for a memorial between thine eyes, that the law of the Lord may be in thy mouth.⁹⁶Ex. 13, 9.

MISHNAH: Qorbān [shall be] what I shall not eat at your place²²Since he forbids only what he did not eat but nobody can forbid another person’s property for other people, he did not say anything., or qorbān [shall be] what I shall eat from you²³This clause is extremely difficult to explain since it is formulated exactly the standard way in which a person can prohibit another’s food for himself. The Babli reads הָקָרְבָּן, an expression which had been determined not to be an oath (Chapter 1, Note 153). It is clear in all three cases that the same vow declared as qônām or any other substitute would be valid and the person making the vow would be forbidden to eat from the other person since then the intent would be clear. It is only the use of the word which refers directly to sacrifice which makes the vow invalid., no qorbān [shall be] what I shall not eat from you²⁴This clearly is idle talk.; he is permitted. An oath that I shall not eat at your place, an oath that I shall eat from you, no oath that I shall not eat from you²⁵For a person who holds that a double negation is a positive this is an oath that he will eat; this excludes R. Meїr who does not accept that argument, cf. Chapter 1, Note 158.; he is forbidden²⁶He is bound by his oath for negative or positive.. That is more restrictive for oaths than for vows. What is more restrictive for vows than for oaths? If he said qônām that I shall not make a sukkah²⁷Lev. 23:42. The hut must at least get a new roof each year, Mishnah Sukkah 1:1., that I shall not take a lulab²⁸Lev. 23:40, the palm branch of the “4 kinds”., that I shall not put on phylacteries²⁹Ex. 13:9, 16., as a vow he is forbidden, as an oath he is permitted since one cannot swear to transgress commandments³⁰This is a principle accepted by all Jewish groups: Philo, The Special Laws II, 12–15; Damascus Document CD XIV 9..

MISHNAH: A Non-Jew’s leavened matter which existed during Passover is permitted for usufruct but a Jew’s is forbidden for usufruct since it is said⁹²Ex. 13:7., it should not be seen in your possession. If a Non-Jew gave a loan to a Jew secured by leavened matter, after Passover it is permitted for usufruct⁹³If the leavened matter is mortgaged, the Jew may not sell or destroy it; therefore it is considered the creditor’s property. The Babli disagrees and restricts the Mishnah to the case that the Non-Jew has custody of the material. but if a Jew gave a loan to a Non-Jew secured by leavened matter, after Passover it is forbidden for usufruct. Leavened matter on which debris fell⁹⁴When a wall or a house collapsed. is as if eliminated; Rabban Simeon ben Gamliel says, only one which cannot be dug out by a dog.

MISHNAH: Qorbān [shall be] what I shall not eat at your place²²Since he forbids only what he did not eat but nobody can forbid another person’s property for other people, he did not say anything., or qorbān [shall be] what I shall eat from you²³This clause is extremely difficult to explain since it is formulated exactly the standard way in which a person can prohibit another’s food for himself. The Babli reads הָקָרְבָּן, an expression which had been determined not to be an oath (Chapter 1, Note 153). It is clear in all three cases that the same vow declared as qônām or any other substitute would be valid and the person making the vow would be forbidden to eat from the other person since then the intent would be clear. It is only the use of the word which refers directly to sacrifice which makes the vow invalid., no qorbān [shall be] what I shall not eat from you²⁴This clearly is idle talk.; he is permitted. An oath that I shall not eat at your place, an oath that I shall eat from you, no oath that I shall not eat from you²⁵For a person who holds that a double negation is a positive this is an oath that he will eat; this excludes R. Meїr who does not accept that argument, cf. Chapter 1, Note 158.; he is forbidden²⁶He is bound by his oath for negative or positive.. That is more restrictive for oaths than for vows. What is more restrictive for vows than for oaths? If he said qônām that I shall not make a sukkah²⁷Lev. 23:42. The hut must at least get a new roof each year, Mishnah Sukkah 1:1., that I shall not take a lulab²⁸Lev. 23:40, the palm branch of the “4 kinds”., that I shall not put on phylacteries²⁹Ex. 13:9, 16., as a vow he is forbidden, as an oath he is permitted since one cannot swear to transgress commandments³⁰This is a principle accepted by all Jewish groups: Philo, The Special Laws II, 12–15; Damascus Document CD XIV 9..

¹²¹Another version of the Simeon ben Shetaḥ legend. Corrector’s additions are from the version in Sanhedrin 6:5, Notes 83–96, q. v. What happened in Ascalon supports him who said, Simeon ben Sheṭaḥ was president. Two pious men were in Ascalon. They ate together, drank together, and studied Torah together. One of them died, and nobody attended his funeral. The son of Ma`yan the publican died; the entire city stopped working to attend his funeral. The other pious man started crying and said woe, do the haters of Israel have no hope? He was shown in a dream that it was said to him, do not denigrate your Master’s children. This one committed one sin and died with it, the other one did one good deed and died with it<sup>122</sup>It is a general answer to the question צדיק ורע לו רשע וטוב לו “why do the just suffer and the wicked enjoy their lives?” that the wicked enjoy the rewards for their few good deeds and the just are punished for their few sins in this world, to create a clean slate for reward and punishment in the World to Come.. What sin did this pious man commit? Far be it that he committed a sin, but once he put on his head phylacteries before his arm phylacteries<sup>123</sup>Ex. 13:9,16 require that the sign (tefillin, phylacteries) carried by the faithful be on the arm before being put on the head. The repetition emphasizes the importance of this feature.. What good deed did the son of publican Ma`yan do? Far be it that he ever committed a good deed, but once he prepared a breakfast for the city council but they did not come to eat it. He said, let the poor eat it, so it should not go to waste. Some say, he was walking in the street when a loaf fell down from him¹²⁴And he would not have eaten it afterwards. and a poor person picked it up. He did not say anything [in order not to embarrass him]. After days this pious man saw his comrade the pious walking in gardens, in orchards, at water sources, and he saw the son of Ma`yan the publican with his tongue out on the river bank trying in vain to reach the water. He also saw Miriam, Onion-leaf’s daughter. Rebbi Eleazar bar Yose said, she was hanging on her breast nipples. Rebbi Yose ben Ḥanina said, the hinge of Hell’s door was fixed in her ear. He asked them, why? They told him, because she fasted and made herself famous¹²⁵Fasting without repentance is sinful (Nedarim 9:1 Note 25.). Some say, she fasted one day and was dissolute two. He asked them for how long is she in this state? They told him, until Simeon ben Shetah comes, when we shall remove it from her ear and put it in his ear. [He asked them, and why?] They told him, because he said, that if I would be elected Patriarch, I would kill sorcerers. But now he was made Patriarch and he did not kill them. In fact, there are eighty women sorcerers in the cave of Ascalon who hurt the world. You shall go and tell him! He told them, I am afraid that since he is Patriarch he will not believe me. They told him, if he will believe you it will be good. In case that he will not believe you, perform a sign in front of him: put your hand on an eye and take it out, put it back and it will be back. He went and told him. He wanted to perform [the miracle] before him, but he told him, I know that you are a pious person; more than that you could do. In fact, I never spoke it with my mouth⁹¹Ps. 113:1. even though I intended so in my thoughts. Immediately Simeon ben Shetaḥ went on a stormy day and took with him eighty select men. He gave them eighty clean garments, put them in eighty new amphoras, and put them on them upside down. He told them, when I whistle once, put on your garments. When I whistle for the second time, come in all of you together. When you enter, each of you shall choose one and lift her from the ground, since the nature of this sorcery is that separated from the earth it cannot do anything. He went and stood at the entrance to the cave. He said אוים, אוים¹²⁶The meaning of these words is unknown. Cf. Sanhedrin 6:5, Note 93., open for me, I am one of yours. They asked, how did you come here on such a day? He said, I was walking between the raindrops. They asked him, what do you want to do here? He said, to learn and to teach. Every one should make what he is able to. One of them said what she said and produced bread. One of them said what she said and produced meat. One of them said what she said and produced dishes. One said what she said and produced wine. They asked him, what can you do? He told them, when I whistle twice, I shall bring here eighty select men for your pleasure and entertainment. They told him, that is what we desire. When he whistled the first time, they put on their garments; when he whistled for the second time, they all entered together. He said, every one who comes shall select his mate. They lifted them, took them away, and crucified them¹²⁷A certain anachronism.. That is what we have stated: “It happened that Simeon ben Shetaḥ hanged women in Ascalon. [They said, he hanged eighty women but one does not try two on the same day.” But the hour needed it¹²⁸He acted under the king’s police powers, disregarding all judicial rules..]

¹²¹Another version of the Simeon ben Shetaḥ legend. Corrector’s additions are from the version in Sanhedrin 6:5, Notes 83–96, q. v. What happened in Ascalon supports him who said, Simeon ben Sheṭaḥ was president. Two pious men were in Ascalon. They ate together, drank together, and studied Torah together. One of them died, and nobody attended his funeral. The son of Ma`yan the publican died; the entire city stopped working to attend his funeral. The other pious man started crying and said woe, do the haters of Israel have no hope? He was shown in a dream that it was said to him, do not denigrate your Master’s children. This one committed one sin and died with it, the other one did one good deed and died with it<sup>122</sup>It is a general answer to the question צדיק ורע לו רשע וטוב לו “why do the just suffer and the wicked enjoy their lives?” that the wicked enjoy the rewards for their few good deeds and the just are punished for their few sins in this world, to create a clean slate for reward and punishment in the World to Come.. What sin did this pious man commit? Far be it that he committed a sin, but once he put on his head phylacteries before his arm phylacteries<sup>123</sup>Ex. 13:9,16 require that the sign (tefillin, phylacteries) carried by the faithful be on the arm before being put on the head. The repetition emphasizes the importance of this feature.. What good deed did the son of publican Ma`yan do? Far be it that he ever committed a good deed, but once he prepared a breakfast for the city council but they did not come to eat it. He said, let the poor eat it, so it should not go to waste. Some say, he was walking in the street when a loaf fell down from him¹²⁴And he would not have eaten it afterwards. and a poor person picked it up. He did not say anything [in order not to embarrass him]. After days this pious man saw his comrade the pious walking in gardens, in orchards, at water sources, and he saw the son of Ma`yan the publican with his tongue out on the river bank trying in vain to reach the water. He also saw Miriam, Onion-leaf’s daughter. Rebbi Eleazar bar Yose said, she was hanging on her breast nipples. Rebbi Yose ben Ḥanina said, the hinge of Hell’s door was fixed in her ear. He asked them, why? They told him, because she fasted and made herself famous¹²⁵Fasting without repentance is sinful (Nedarim 9:1 Note 25.). Some say, she fasted one day and was dissolute two. He asked them for how long is she in this state? They told him, until Simeon ben Shetah comes, when we shall remove it from her ear and put it in his ear. [He asked them, and why?] They told him, because he said, that if I would be elected Patriarch, I would kill sorcerers. But now he was made Patriarch and he did not kill them. In fact, there are eighty women sorcerers in the cave of Ascalon who hurt the world. You shall go and tell him! He told them, I am afraid that since he is Patriarch he will not believe me. They told him, if he will believe you it will be good. In case that he will not believe you, perform a sign in front of him: put your hand on an eye and take it out, put it back and it will be back. He went and told him. He wanted to perform [the miracle] before him, but he told him, I know that you are a pious person; more than that you could do. In fact, I never spoke it with my mouth⁹¹Ps. 113:1. even though I intended so in my thoughts. Immediately Simeon ben Shetaḥ went on a stormy day and took with him eighty select men. He gave them eighty clean garments, put them in eighty new amphoras, and put them on them upside down. He told them, when I whistle once, put on your garments. When I whistle for the second time, come in all of you together. When you enter, each of you shall choose one and lift her from the ground, since the nature of this sorcery is that separated from the earth it cannot do anything. He went and stood at the entrance to the cave. He said אוים, אוים¹²⁶The meaning of these words is unknown. Cf. Sanhedrin 6:5, Note 93., open for me, I am one of yours. They asked, how did you come here on such a day? He said, I was walking between the raindrops. They asked him, what do you want to do here? He said, to learn and to teach. Every one should make what he is able to. One of them said what she said and produced bread. One of them said what she said and produced meat. One of them said what she said and produced dishes. One said what she said and produced wine. They asked him, what can you do? He told them, when I whistle twice, I shall bring here eighty select men for your pleasure and entertainment. They told him, that is what we desire. When he whistled the first time, they put on their garments; when he whistled for the second time, they all entered together. He said, every one who comes shall select his mate. They lifted them, took them away, and crucified them¹²⁷A certain anachronism.. That is what we have stated: “It happened that Simeon ben Shetaḥ hanged women in Ascalon. [They said, he hanged eighty women but one does not try two on the same day.” But the hour needed it¹²⁸He acted under the king’s police powers, disregarding all judicial rules..]

Who is the Tanna of it should not be seen in your possession¹²³The first part of Mishnah 2, which requires elimination of the Gentile’s leavened matter for which the Jew is responsible.? Rebbi Jehudah, as it was stated¹²⁴Somewhat differently quoted in the Babli, 28a/b.: He who eats leavened matter after the sixth hour¹²⁵On the 14^th of Nisan., as well as leavened matter which was in existence during Passover violates a biblical prohibition but there is no extirpation, the words of Rebbi Jehudah. Rebbi Simeon says, anything for which there is no extirpation there is no biblical prohibition. Rebbi Simeon agrees about the prohibition that it is prohibited. What is its prohibition¹²⁶This is asked for R. Simeon. It is clear that R. Jehudah holds that the prohibition is biblical since he forbids leavened matter one hour before it becomes biblically forbidden.? Rebbi Jeremiah said, its prohibition is a word of the Torah. Rebbi Jonah and Rebbi Yose both say, its prohibition is from their words. What is Rebbi Jehudah’s reason? No leavened matter may be eaten, today¹²⁷Ex. 13:4–5. “Today” belongs to the next sentence.. Where do we hold? If during the holiday, it already is written, you may not eat leavened matter with it¹²⁸Deut 16:3.. But if it does not refer to the time during the holiday, transfer it to the time after the holiday. How does Rebbi Simeon explain Rebbi Jehudah’s reason, no leavened matter may be eaten, today? Rebbi Abun bar Ḥiyya said, he will explain if following Rebbi Yose the Galilean, as it was stated: ¹²⁹Tosephta 8:21, cf. Mishnah 9:4. Babli 28b; Tanḥuma Bo 11; Mekhilta dR. IsmaelBo 16 (p. 62), dR. Simeon Bar Yohay, Bo (p. 38 1. 15). Rebbi Yose the Galilean says, I am saying that in Egypt the Passover was only one day as it was said, no leavened matter may be eaten, today.

It should not be seen in your possession⁹²Ex. 13:7.. There are Tannaim who state, it should not be seen in your possession, yours you may not see, [but]¹³⁰Corrector’s addition. As the sentence after the next shows, the addition is unnecessary. you may see Heaven’s. There are Tannaim who state, not even Heaven’s. He who said, yours you may not see, you may see Heaven’s, if its dedication precedes its elimination¹³¹Everybody agrees that Temple property is exempt from elimination. A person may dedicate his leavened matter to the Temple, to be sold and the proceeds used for the service. If he did this before noon-time on the 14^th, the dedication is valid. But if it was done on or after noontime, the matter already is (rabbinically) forbidden for usufruct, it is worthless, and nothing worthless can be dedicated to the Temple. The dedication is invalid and he is guilty of disregarding the obligation to eliminate leavened matter in a timely fashion.. He who said, not even Heaven’s, if its dedication is after its elimination. Rebbi Abun bar Ḥiyya said before Rebbi Zeˋira: Explain it about sancta for which he is responsible in case of alienation following Rebbi Simeon¹³²It seems that here also one refers to matters dedicated to the Temple, which are sancta as long as they are not redeemed for the benefit of the Temple. It is assumed that the dedication was not “this is given to the Temple” but “I will give a certain value to the Temple”. In the latter case only actual delivery fulfills the vow and according to R. Simeon [Mishnah Bava qamma 7:5 (Note 56)] even after dedication it remains the votary’s personal property until delivered..

Minors from where? (Ex. 13:9) “So that the Torah of the Eternal should stay in your mouth”, at a time when he is permanent in it¹³⁹This paragraph is exceedingly difficult for two reasons. 1) It is a generally accepted principle that minors are not obliged to do anything; it is their parents who are obliged to teach them and see to it that they perform miẓwot. 2) The verse deals only with tefillin.
In the Yerushalmi tradition, the statement and the tradition are not unquestioned. Both Mekhiltot (Mekhilta dR. Ismael, ed. Horovitz-Rabin, p. 68; Mekhilta dR. Simeon bar Ioḥai, p.41), the Tannaïtic commentaries to Exodus, give the same commentary on the next verse (Ex. 13:10): “You must preserve this decree in its time, from year to year”. “Why has this been said? Because it has been said (v.9): ‘It shall be for you a sign on your hand’, I might understand this to include minors. And it is logical, since mezuzah is a positive commandment and tefillin are a positive commandment; if you find that mezuzah applies to minors the same way it applies to adults you might think that tefillin apply to minors the same way they apply to adults, but the verse says ‘you must preserve this decree’, I spoke only about those able to watch over their tefillin; from here they said: If a minor knows how to watch his tefillin, his father makes him tefillin.”
The argument presupposes the statement that minors are obliged to have mezuzot on their doors (meaning that if they live alone, the rabbinic authorities have to see to it that they have mezuzot on their doors). Mezuzah and tefillin are always mentioned together in the first two paragraphs of Shema‘. Hence, one may assume that they are identical in those details that are not spelled out. Both Yerushalmi and Mekhiltot agree that some explanation is needed to distinguish between the rules for mezuzah and those for tefillin. However, the Mekhiltot extend the obligation of tefillin to all school children whereas the Yerushalmi restricts it to those for whom the study of Torah is a permanent obligation, i. e., from Bar-Miẓwah onwards. In itself the argument about minors is totally irrelevant; it is needed to exclude the opinion of the Mekhiltot..

⁷⁶The following is a much shortened version, mostly by the corrector, of a text in Eruvin 10, Notes 165–175. Rebbi Joshua said to him, are you not like one who burns sancta on a holiday? Rebbi Eliezer told him, it is burned automatically. Rebbi Joshua said to him, are you not transgressing it should not be seen, and it should notbe found⁷⁷Ex. 13:7.? He told him, it is better to violate a prohibition that was not caused by you than a prohibition which will come before you.

How does one make the benedictions on them? Rebbi Zeriqan¹⁰⁰An Amora in the generation after R. Yoḥanan and R. Jacob bar Idi. The parallels in the Babylonian Talmud are all anonymous. in the name of Rebbi Jacob ben Rebbi Idi: When he puts tefillin on his arm, what does he say:¹⁰¹In the Babli (Berakhot 60b, Menaḥot 36a) the order of the first two benedictions is inverted; the third benediction never was recited in Babylonia (Babli Berakhot 44b). There is a disagreement in principle between the two Talmudim. It is clear that the Yerushalmi requires two separate benedictions for the two tefillin; therefore, the second one which completes the action is the important and complete one. In the Babli (Menaḥot 36a) it seems that if both tefillin are put on together then only one benediction is needed; the first benediction is the one that counts and has to be recited. [This is Sephardic and Oriental practice today; Ashkenazim recite the second benediction, which is strictly required only if no tefillin are available for one’s arm, out of doubt about the situation. In any case, in the Babylonian style, the second benediction is the minor one. Ashkenazic practice is an uneasy adaptation of Yerushalmi practice to Babylonian rules.] “Praised¹⁰²In all formulas of benedictions, one has to add after “praised”: “are You, o Eternal, our God, King of the Universe”. Who sanctified us by His commandments and commanded us about the obligation of tefillin.” When he puts them on his head, what does he say? “Praised Who sanctified us by His commandments and commanded us about the obligation of putting on tefillin.” When he takes them off, what does he say? “Praised Who sanctified us by His commandments and commanded us to obey His laws.” That follows the opinion that the verse¹⁰³Ex. 13:10. In that chapter, verses 1–8 speak of the laws of Passover, v. 9 introduces the commandment of tefillin. V. 10, the last in that paragraph, reads: “You shall keep this law in its time, מימים ימימה.” If the “law” is that of tefillin, one has to translate “from day to day”, meaning that at nighttime the law is either inoperative or that it is forbidden to wear tefillin. If the “law” is that of Passover, one has to translate “from year to year.” The latter meaning is the usual one for the Hebrew expression, but then it would have been rational to expect that verses 9 and 10 traded places.
The Yerushalmi refrains from attaching names to the different interpretations. In the Babylonian Talmud (Erubin 96a), the first interpretation is that of R. Yose the Galilean, the second one that of R. Aqiba. In the Yerushalmi source Mekhilta deR. Simeon bar Yoḥai (p. 41), the first interpretation is that of R. Aqiba and the second one of R. Eliezer. Since R. Aqiba belongs to the following generation, the basic disagreement can be attributed to Rebbis Yose the Galilean and Eliezer. speaks about the law of tefillin. However, according to those who say that the verse speaks about the law of Passover, that does not apply.

Rebbi Abbahu in the name of Rebbi Eleazar¹⁰⁴Probably the Amora, student of Rebbi Yoḥanan, and not one of the Tannaïm.: He who puts on tefillin in the night transgresses a positive commandment. What is the reason? (Ex. 13:10) “ “You shall keep this law in its time, from day to day;” “days” not night, “to days”¹⁰⁵Meaning certain days, but not all days. to exclude Sabbaths and holidays. But Rebbi Abbahu sat studying at night with his tefillin on his head!¹⁰⁶How can he transgress his own statement? He put them on the side¹⁰⁷Not between his eyes, so that he was not fulfilling the commandment of wearing them, but he had them on his head to keep them since tefillin, as holy objects, have to be deposited in safe places.; they were like a deposit in his keeping. Some want to say, he only meant not to put them on, but when they were on him during daytime it would be permitted. Some want to say, let us hear it from there (Ex. 13:9): “It shall be for you a sign,” when you need it for a sign, but not holiday or Sabbaths that are all sign. But is it not written “to days”¹⁰⁸We do not expect the Torah to repeat commandments needlessly.? You have only what Rebbi Yoḥanan said: Everything that is not clear one supports from many places¹⁰⁹Since Ex. 13:10 may apply to Passover, any derivation from that verse is not clear. In Mekhilta deR. Simeon bar Yoḥai, the first derivation is anonymous, the second one is attributed to Rebbi Aqiba. While the discussion here is of Amoraïm, the entire material is tannaïtic..

Rebbi Abbahu in the name of Rebbi Eleazar¹⁰⁴Probably the Amora, student of Rebbi Yoḥanan, and not one of the Tannaïm.: He who puts on tefillin in the night transgresses a positive commandment. What is the reason? (Ex. 13:10) “ “You shall keep this law in its time, from day to day;” “days” not night, “to days”¹⁰⁵Meaning certain days, but not all days. to exclude Sabbaths and holidays. But Rebbi Abbahu sat studying at night with his tefillin on his head!¹⁰⁶How can he transgress his own statement? He put them on the side¹⁰⁷Not between his eyes, so that he was not fulfilling the commandment of wearing them, but he had them on his head to keep them since tefillin, as holy objects, have to be deposited in safe places.; they were like a deposit in his keeping. Some want to say, he only meant not to put them on, but when they were on him during daytime it would be permitted. Some want to say, let us hear it from there (Ex. 13:9): “It shall be for you a sign,” when you need it for a sign, but not holiday or Sabbaths that are all sign. But is it not written “to days”¹⁰⁸We do not expect the Torah to repeat commandments needlessly.? You have only what Rebbi Yoḥanan said: Everything that is not clear one supports from many places¹⁰⁹Since Ex. 13:10 may apply to Passover, any derivation from that verse is not clear. In Mekhilta deR. Simeon bar Yoḥai, the first derivation is anonymous, the second one is attributed to Rebbi Aqiba. While the discussion here is of Amoraïm, the entire material is tannaïtic..

BARAITHA. Seven patriarchs died in universal honour, and the worms and maggots had no power over them, viz. Abraham, Isaac, Jacob, Amram the father of Moses, Benjamin the son of Jacob, Jesse and Chileab.¹⁷⁹The second son of David (2 Sam. 3, 3, who is named Daniel in 1 Chron. 3, 1). Cf. Ginzberg, The Legends of the Jews, I, p. 22. Some add: David, as it is stated, Therefore my heart is glad, and my glory rejoiceth; my flesh also dwelleth in safety.¹⁸⁰Ps. 16, 9.
Seven entered Paradise in their lifetime, viz.: [Seraḥ [the daughter of Asher],¹⁸¹She showed Moses the place in the Nile where Joseph’s coffin lay hidden, thus enabling him to take it with him when the Israelites left Egypt (Ex. 13, 19). Cf. Ginzberg, op. cit., II, pp. 116, 181; V, pp. 96, 165, 356, n. 295, 359, n. 321. See also Soṭah 13a (Sonc. ed., p. 67). Bithiah the daughter of Pharaoh,¹⁸²Cf. 1 Chron. 4, 18; Meg. 13a (Sonc. ed., p. 74); Ginzberg, op. cit., II, p. 270; V, p. 401, n. 60. Hiram, king of Tyre,¹⁸³Because he was of great help to Solomon in the building of the Temple. Cf. 1 Kings 5; Ginzberg, op. cit., IV, p. 155; V, pp. 96, 165; VI, p. 425. Ebed-melech the Ethiopian,¹⁸⁴He rescued the prophet Jeremiah when his life was in danger. Cf. Jer. 38, 11ff.; Ginzberg, op. cit., IV, pp. 318ff.; VI, pp. 387, 409f., 411f. Eliezer [the servant of Abraham],¹⁸⁵op. cit., I, p. 297; V, pp. 96, 165, 263, n. 301. the grandson of Judah the Prince,¹⁸⁶op. cit., V, p. 96, where he refers to R. Judah’s ‘slave’, not his grandson. Jabez¹⁸⁷op. cit., V, p. 96; VI, p. 187, n. 30, where Jabez is identified with R. Judah’s grandson. and some add, R. Joshua b. Levi].¹⁸⁸op. cit., V, pp. 31, 96, 165.
GEMARA. Seraḥ, as it is written, I am of them that are peaceable and faithful in Israel¹⁸⁹2 Sam. 20, 19, E.V. we are of them, etc.; the words which the wise woman spoke in the name of the people of the city. Here the words are applied to another wise woman, Serah. [which is interpreted,] It is I who completed the number of entrants to the Garden of Eden. Bithiah the daughter of Pharaoh, as it is written, And his wife Hajehudijah bore Jered the father of Gedor … and these are the sons of Bithiah the daughter of Pharaoh whom Mered took.¹⁹⁰1 Chron. 4, 18. God said, ‘I will call Moses by no other name than she called him’,¹⁹¹Cf. Ex. 2, 10. as it is stated, God called unto him out of the midst of the bush, and said: Moses, Moses.¹⁹²ibid III, 4. To this David alluded when he exclaimed, He sent from on high, He took me; He drew me out of many waters.¹⁹³2 Sam. 22, 17; Ps. 18, 17. [It is written,] And she called his name Moses, and said: Because I drew him out of the water.¹⁹⁴Ex. 2, 10. The Holy One, blessed be He, said, ‘Because she caused salvation to come to Israel and brought them forth to life, behold, I will prolong her life’. He [also] said, ‘I have made a covenant with your fathers and they followed in the path of their fathers. This woman, however, who has forsaken her royal status and attached herself to you, shall I not reward her?’
In what did Hiram, king of Tyre, earn his merit? Because he built a Tabernacle as Moses did; as it is written, Even all these vessels.¹⁹⁵1 Kings 7, 45. In the Heb. text the word for these is so spelt that it could be read ’ohel which is reminiscent of the ’ohel mo‘ed, ‘the tent of meeting’, which Moses erected. To what does the word these allude? To the tent of meeting. [Why did] Ebed-melech the Ethiopian [enter Paradise alive]? Because he brought up Jeremiah [from the dungeon], as it is written, And Ebed-melech the Ethiopian said unto Jeremiah, etc.¹⁹⁶Jer. 38, 12f. [Why did] Eliezer [enter Paradise alive]? Because he prayed on Abraham’s behalf. On what occasion? When he said, O Lord, the God of my master Abraham, send me, I pray Thee, good speed this day,¹⁹⁷Gen. 24, 12. and it is further written, Because the Lord thy God sent me good speed.¹⁹⁸ibid. XXVII, 20. Jacob said this to his father. And whence do we know that the latter one¹⁹⁹Jacob. [entered Paradise alive]? For it is written, And he brought him wine, and he drank;²⁰⁰ibid. XXVII, 25. and it further states, See, the smell of my son is as the smell of a field which the Lord hath blessed.²⁰¹ibid. 27, i.e., the Garden of Eden. Jacob, according to tradition, brought the vine from the Garden of Eden; cf. Midrash Rabbah, Genesis, LXV, 22 (Sonc. ed., p. 599): ‘When Jacob went in to his father, the Garden of Eden entered with him’.
And the grandson of R. Judah the Prince? For this we have a tradition. And R. Joshua b. Levi? For this too we have a tradition. And whence do we know it of Jabez? For it is written, And Jabez called on the God of Israel … and that Thy hand might be with me.²⁰²1 Chron. 4, 10. Some derive it from here, And that Thou wouldest work deliverance from evil, that it may not pain me.²⁰³ibid. Whence do we know that evil means death? As it is written, The righteous is taken away from the evil to come;²⁰⁴Isa. 57, 1. and it has been taught: But for the ills that come upon the world, the righteous would not be taken away before their time. And Jabez prayed concerning himself, That it may not pain me, [and then it is written,] And God granted him that which he requested.²⁰⁵1 Chron. 4, 10.

MISHNAH: Jews were sharecroppers for Gentiles in Syria⁶¹The parts of David’s kingdom not conquered by the 12 tribes under Joshua; cf. Peah 7, Note 119. R. Eliezer holds that the laws of the Holy Land extend to Syria but Rabban Gamliel holds that Syria is essentially outside the Land and only selected laws of the Land are extended to apply there.; Rebbi Eliezer obligates their produce for tithes and the Sabbatical but Rabban Gamliel exempts them. Rabban Gamliel says there are two ḥallot in Syria⁶²As explained in Mishnah 8. Biblical law restricts the duty of ḥallah to the Land (Num. 15:18–19). Rabbinic practice extends the obligation to the rest of the world but, since the soil outside the Land is intrinsically impure, any ḥallah outside the Land is impure and must be burned. Nevertheless, in order to remind people that the original duty is to give ḥallah to a Cohen, it was established that some dough should be given to a Cohen. This dough cannot be sanctified, otherwise it would be forbidden to the recipient. but Rebbi Eliezer says one ḥallah⁶³He denies that Syrian soil is impure.. They took the leniency of Rabban Gamliel and the leniency of Rebbi Eliezer but then returned to follow Rabban Gamliel in both cases.
Rabban Gamliel says: There are three domains for ḥallah⁸⁵In the biblical Land of Israel.. The Land of Israel⁸⁶The actual Land of Israel of the Second Commonwealth; cf. Mishnah Ševi‘it 6:1, Note 3, for the geographic details. up to Akhzib, one ḥallah. From Akhzib to the Euphrates or Amanus⁸⁷One has to add, with Mishnah Ševi‘it 6:1, “any place held by the immigrants from Egypt,” i. e., the regions North of Akhzib described as tribal territories in the book of Joshua., two ḥallot, one for the fire and one for the Cohen. The one for the fire has a measure⁸⁸The true ḥallah which cannot be eaten since the impurity of Gentile lands is extended rabbinically to any region not inhabited by Jews. The “measure” is that for ḥallah of the Land, Mishnah 2:7., the one for the Cohen has no measure⁸⁹A purely symbolic ḥallah to be eaten in impurity, as a remembrance of the rules to be restored in the times of the Messiah.. From Euphrates or Amanus inside⁹⁰The rest of Syria, domain of biblical promise; cf. Ševi‘it 6:1, Note 3., two ḥallot, one for the fire and one for the Cohen. The one for the fire has no measure⁹¹Both ḥallot are symbolical since that region was not under obligation of ḥallah even during the First Commonwealth., the one for the Cohen has a measure but a ṭevul yom may eat it⁹²He is forbidden true ḥallah.. Rebbi Yose says one does not need immersion⁹³This also shows that the symbolic ḥallah is no true heave, cf. Berakhot 1, Note 3..
But it⁹⁴The purely symbolic ḥallah mentioned last in Mishnah 8. By rabbinic ordinance, it is forbidden for people whose impurity originates in their own body. is forbidden to people suffering from genital flux⁹⁵Lev. 15:1–15, 25–30., and to women during menstruation⁹⁶Lev. 15:19–24. or after childbirth⁹⁷Lev. 12:1–8.. It may be eaten at one table with a layman and may be given to any Cohen⁹⁸Even a vulgar who cannot be expected to follow all rules of purity..
The following may be given to any Cohen¹²²Irrespective of his level of observance and knowledge of the Law. Some of the prescribed gifts are given to priests serving in the Temple; there, they are under supervision and instruction. The other gifts are purely profane; they cannot be impaired by the impurity of the Cohen.: ḥērem-dedications¹²³Num. 18:14. According to most sources, this special dedication is not for the upkeep of the Temple but for the Cohanim [Sifra Beḥuqotay Pereq12(9), Babli Sanhedrin 88a, Arakhin28a]. However, Babylonian practice follows the dissenting opinion (Arakhin29a)., firstlings¹²⁴Ex. 13:1, Num. 18:15., the redemption money for a [firstborn] son¹²⁵Ex. 13:1,13, Num. 3:47, 18:15., the redemption value of a firstling donkey¹²⁶Ex. 13:1,13., foreleg, jawbone, and first stomach¹²⁷Deut. 18:3., the first shearing¹²⁸Deut. 18:4., oil to burn¹²⁹Impure heave olive oil., Temple sacrifices, and First Fruits¹³⁰Deut. 26:1–11.. Rebbi Jehudah forbids First Fruits¹³¹Since they have to follow rules of heave, Mishnah Bikkurim 2:1.. Heave vetch¹³²This is animal fodder except in times of famine. Rebbi Aqiba permits but the Sages forbid.

MISHNAH: Jews were sharecroppers for Gentiles in Syria⁶¹The parts of David’s kingdom not conquered by the 12 tribes under Joshua; cf. Peah 7, Note 119. R. Eliezer holds that the laws of the Holy Land extend to Syria but Rabban Gamliel holds that Syria is essentially outside the Land and only selected laws of the Land are extended to apply there.; Rebbi Eliezer obligates their produce for tithes and the Sabbatical but Rabban Gamliel exempts them. Rabban Gamliel says there are two ḥallot in Syria⁶²As explained in Mishnah 8. Biblical law restricts the duty of ḥallah to the Land (Num. 15:18–19). Rabbinic practice extends the obligation to the rest of the world but, since the soil outside the Land is intrinsically impure, any ḥallah outside the Land is impure and must be burned. Nevertheless, in order to remind people that the original duty is to give ḥallah to a Cohen, it was established that some dough should be given to a Cohen. This dough cannot be sanctified, otherwise it would be forbidden to the recipient. but Rebbi Eliezer says one ḥallah⁶³He denies that Syrian soil is impure.. They took the leniency of Rabban Gamliel and the leniency of Rebbi Eliezer but then returned to follow Rabban Gamliel in both cases.
Rabban Gamliel says: There are three domains for ḥallah⁸⁵In the biblical Land of Israel.. The Land of Israel⁸⁶The actual Land of Israel of the Second Commonwealth; cf. Mishnah Ševi‘it 6:1, Note 3, for the geographic details. up to Akhzib, one ḥallah. From Akhzib to the Euphrates or Amanus⁸⁷One has to add, with Mishnah Ševi‘it 6:1, “any place held by the immigrants from Egypt,” i. e., the regions North of Akhzib described as tribal territories in the book of Joshua., two ḥallot, one for the fire and one for the Cohen. The one for the fire has a measure⁸⁸The true ḥallah which cannot be eaten since the impurity of Gentile lands is extended rabbinically to any region not inhabited by Jews. The “measure” is that for ḥallah of the Land, Mishnah 2:7., the one for the Cohen has no measure⁸⁹A purely symbolic ḥallah to be eaten in impurity, as a remembrance of the rules to be restored in the times of the Messiah.. From Euphrates or Amanus inside⁹⁰The rest of Syria, domain of biblical promise; cf. Ševi‘it 6:1, Note 3., two ḥallot, one for the fire and one for the Cohen. The one for the fire has no measure⁹¹Both ḥallot are symbolical since that region was not under obligation of ḥallah even during the First Commonwealth., the one for the Cohen has a measure but a ṭevul yom may eat it⁹²He is forbidden true ḥallah.. Rebbi Yose says one does not need immersion⁹³This also shows that the symbolic ḥallah is no true heave, cf. Berakhot 1, Note 3..
But it⁹⁴The purely symbolic ḥallah mentioned last in Mishnah 8. By rabbinic ordinance, it is forbidden for people whose impurity originates in their own body. is forbidden to people suffering from genital flux⁹⁵Lev. 15:1–15, 25–30., and to women during menstruation⁹⁶Lev. 15:19–24. or after childbirth⁹⁷Lev. 12:1–8.. It may be eaten at one table with a layman and may be given to any Cohen⁹⁸Even a vulgar who cannot be expected to follow all rules of purity..
The following may be given to any Cohen¹²²Irrespective of his level of observance and knowledge of the Law. Some of the prescribed gifts are given to priests serving in the Temple; there, they are under supervision and instruction. The other gifts are purely profane; they cannot be impaired by the impurity of the Cohen.: ḥērem-dedications¹²³Num. 18:14. According to most sources, this special dedication is not for the upkeep of the Temple but for the Cohanim [Sifra Beḥuqotay Pereq12(9), Babli Sanhedrin 88a, Arakhin28a]. However, Babylonian practice follows the dissenting opinion (Arakhin29a)., firstlings¹²⁴Ex. 13:1, Num. 18:15., the redemption money for a [firstborn] son¹²⁵Ex. 13:1,13, Num. 3:47, 18:15., the redemption value of a firstling donkey¹²⁶Ex. 13:1,13., foreleg, jawbone, and first stomach¹²⁷Deut. 18:3., the first shearing¹²⁸Deut. 18:4., oil to burn¹²⁹Impure heave olive oil., Temple sacrifices, and First Fruits¹³⁰Deut. 26:1–11.. Rebbi Jehudah forbids First Fruits¹³¹Since they have to follow rules of heave, Mishnah Bikkurim 2:1.. Heave vetch¹³²This is animal fodder except in times of famine. Rebbi Aqiba permits but the Sages forbid.

HALAKHAH: Rebbi Ḥiyya stated⁶⁹The Babylonian parallel, used in the common Haggadah, is in Mekhilta dR. Ismael, Bo, Pisqa 18. There the answers to the wise and stupid children are switched. “The Torah spoke about Four Children, a wise child, a wicked child, a stupid child, and a child who does not know how to ask. What does the wise child say? What are the testimonials, the ordinances, and the laws, that the Eternal, our God, commanded us⁷⁰Deut. 6:20. The text of R. Ḥiyya and the Mekhilta is that underlying the LXX; the masoretic text has the child asking, what are the testimonials, … commanded you. This is a natural formulation for a child born later, asking a member of the generation which first received the Torah. The formulation of the Yerushalmi/Mekhilta was common in all Haggadot until corrected by pedantic editors who copied the masoretic text, disregarding talmudic tradition in Biblical quotes.
Following Nahmanides, the “testimonials” are obligations in remembrance of His miracles, the “ordinances” are those commandments for which no reason is hinted at in the Torah, and the “laws” are the legal instructions to the court.? Also you shall tell him, with a strong hand did the Eternal lead us out of Egypt, the house of slaves⁷¹Ex. 13:14, the biblical answer to the question of the stupid child. The answer addresses the reason why one is obligated to follow the rules of Jewish worship, which is much more expensive than gentile rites.. What does the wicked son say? What does this service mean to you⁷²Ex. 12:26.? What is this exertion which you impose on us every (moment) [year]? Since he excluded himself from the community, also you shall tell him, because of this did the Eternal do for me when I left Egypt⁷³Ex. 13:8.. For me, He did it, for that man He did not do it. If that man had been in Egypt, he would not have been worthy ever to be redeemed. What does the stupid child say? What is this⁷⁴Ex. 13:14. The question is not about Passover but about the obligation of sacrificing the firstlings of the flock. In order that the child should understand the answer given to the wise child, he first has to learn by rote all the rules, up to the last Mishnah dealing with the rules of the Passover celebration.? Tell him the rules of Passover, that one may not follow the Pesaḥἐπὶ κῶμον⁷⁵A (frequently drunken) revelry, characteristic of Greek celebrations and most objectionable to Jews.. What means ἐπὶ κῶμον? That one not leave one company and join another company. With the child who does not know how to ask⁷⁶The child who does not know how to ask is alluded to in Ex. 13:8, you must tell your child on that day as follows: …, without a question preceding., you have to begin and initiate with him.” Rebbi Yose said, that is what the Mishnah says, “if the son does not know how to ask, his father instructs him.”

HALAKHAH: It is written¹⁴⁵Ex. 13:18.: Armed did the Children of Israel leave the Land of Egypt. This teaches that they were armed with (fifteen) [five]¹⁴⁶With G one has to read “five”, not 15 as in the Leiden text. This is a pun on the expression חֲמֻשִּׁים “armed” (or حمس “energetic”) read as خمس “five”. Cf. Mekhilta dR. Simeon ben Yoḥai, ed. Epstein-Melamed, p. 45. kinds of arms. And what is an אַלָּה? Since Rebbi Jacob bar Sosai, Rebbi Yose, stated¹⁴⁷Tosephta Terumot 3:11, Maˋserot 1:6 Notes 132–135.: “When does he start to give heave from his threshing floor? When he removes the אַלָּה.” This means two-pronged fork¹⁴⁸Greek δίκρανον, τό “pitchfork”.. What is Rebbi Eleazar’s reason? Gird your sword on your hip, o hero, your splendor and your glory¹⁴⁹Ps. 45:4.. What is the rabbis’ reason? They will forge their swords into ploughs¹⁹Is.. 2:4., into ploughs¹⁵⁰The names of the tools are translated into current usage., and their lances into vintner’s knives, into pruning knives¹⁵⁰The names of the tools are translated into current usage..

HALAKHAH: Rebbi Ḥiyya stated⁶⁹The Babylonian parallel, used in the common Haggadah, is in Mekhilta dR. Ismael, Bo, Pisqa 18. There the answers to the wise and stupid children are switched. “The Torah spoke about Four Children, a wise child, a wicked child, a stupid child, and a child who does not know how to ask. What does the wise child say? What are the testimonials, the ordinances, and the laws, that the Eternal, our God, commanded us⁷⁰Deut. 6:20. The text of R. Ḥiyya and the Mekhilta is that underlying the LXX; the masoretic text has the child asking, what are the testimonials, … commanded you. This is a natural formulation for a child born later, asking a member of the generation which first received the Torah. The formulation of the Yerushalmi/Mekhilta was common in all Haggadot until corrected by pedantic editors who copied the masoretic text, disregarding talmudic tradition in Biblical quotes.
Following Nahmanides, the “testimonials” are obligations in remembrance of His miracles, the “ordinances” are those commandments for which no reason is hinted at in the Torah, and the “laws” are the legal instructions to the court.? Also you shall tell him, with a strong hand did the Eternal lead us out of Egypt, the house of slaves⁷¹Ex. 13:14, the biblical answer to the question of the stupid child. The answer addresses the reason why one is obligated to follow the rules of Jewish worship, which is much more expensive than gentile rites.. What does the wicked son say? What does this service mean to you⁷²Ex. 12:26.? What is this exertion which you impose on us every (moment) [year]? Since he excluded himself from the community, also you shall tell him, because of this did the Eternal do for me when I left Egypt⁷³Ex. 13:8.. For me, He did it, for that man He did not do it. If that man had been in Egypt, he would not have been worthy ever to be redeemed. What does the stupid child say? What is this⁷⁴Ex. 13:14. The question is not about Passover but about the obligation of sacrificing the firstlings of the flock. In order that the child should understand the answer given to the wise child, he first has to learn by rote all the rules, up to the last Mishnah dealing with the rules of the Passover celebration.? Tell him the rules of Passover, that one may not follow the Pesaḥἐπὶ κῶμον⁷⁵A (frequently drunken) revelry, characteristic of Greek celebrations and most objectionable to Jews.. What means ἐπὶ κῶμον? That one not leave one company and join another company. With the child who does not know how to ask⁷⁶The child who does not know how to ask is alluded to in Ex. 13:8, you must tell your child on that day as follows: …, without a question preceding., you have to begin and initiate with him.” Rebbi Yose said, that is what the Mishnah says, “if the son does not know how to ask, his father instructs him.”

Rebbi Yose said, also Rebbi Yose the Galilean is with them⁷⁷With the author of the last statement in the Mishnah, that Passover in Egypt was only one day. Tosephta 8:21, as minority opinion., as it was stated: Rebbi Yose the Galilean said, I am saying that Passover in Egypt was only one day, as it is said, no leavened matter shall be eaten; today⁷⁸Ex. 13:3–4..

MISHNAH: The koy¹⁵⁴Since no cognate language has any animal name close to כוי, its identity cannot be determined. It might exist only for the sake of argument.
The Babli (Ḥulin 80b–81a) has a long discussion about the legal differences between the offspring of a he-goat which mated with a hind or a stag which mated with a she-goat. The Babli quotes a baraita which ascribes the opinion of R. Eleazar to anonymous authors, the opinion of the rabbis to R. Yose, and a third, anonymous, opinion that כוי is a wild goat. in some ways follows the rules for wild animals and in some those for domestic animals, in some the rules for both domestic and wild animals, and in some those for neither domestic nor wild animals.
How does it follow the rules of wild animals? Its blood must be covered like the blood of a wild animal¹⁴⁹Lev. 17:13. The blood of domestic kosher animals (cattle, sheep, and goats) may be used for industrial purposes but not that of wild animals or birds.; one does not slaughter it on a holiday¹⁵⁰While one may slaughter on a holiday for immediate consumption and may cover the blood of a wild animal or bird, one may not move earth on the holiday for a questionable case. but if it was slaughtered one does not cover its blood. Its fat can become impure in the impurity of a carcass like a wild animal¹⁵¹Since all fat of a wild animal can be eaten, it is not distinguished from its body and, unless the animal is correctly slaughtered, its entire body becomes impure as a carcass (Lev.11:39); cf. Mishnah Uqeẓin 3:9.; that impurity is one of doubt¹⁵²Since the koy might be a domestic animal. If a person who has become impure by touching fat from a koy carcass visits the Temple enclosure, he cannot be prosecuted but he will induce impurity by his touch. This rule and the one about covering the blood on a holiday are really rules distinct from those valid for domestic or wild animals.. One may not use it to redeem the first-born of a donkey¹⁵³Ex. 13:13 requires that the first-born of a female donkey be redeemed by a sheep or goat given to a Cohen..
How does it follow the rules of domestic animals? Its fat is forbidden like the fat of domestic animals¹⁵⁶Lev. 7:23, prohibition restricted to “cattle, sheep, and goats.”, but one is not punished for it by extirpation. It cannot be bought with tithe money to be eaten in Jerusalem¹⁵⁷Since tithe money should be used to buy well-being sacrifices (Ma‘aser Šeni 1:4) and a koy cannot be a sacrifice. and it is subject to the foreleg, the lower jaw, and the first stomach [to be given to a Cohen]¹⁵⁸Deut. 18:3, the part Cohen’s of profane slaughter of cattle or sheep or goats.. Rebbi Eleazar frees¹⁵⁹The person slaughtering does not have to give away the foreleg, jaw, and stomach. Since these gifts are profane, the Cohen can collect only if he can prove that the koy is subject to these rules. R. Eleazar quoted here is the Tanna R. Eleazar ben Shamua. since the claimant has to bring proof.
How does it differ from both a wild and a domestic animal? It is forbidden as kilaim with wild animals and domestic animals. If somebody writes his wild or domestic animals over to his son¹⁶⁴In a gift document., he did not include the koy¹⁶⁵Since it is neither a wild nor a domestic animal.. If somebody said, I am a nazir if that is neither a wild nor a domestic animal, he is a nazir¹⁶⁵Since it is neither a wild nor a domestic animal.. In all other ways it is like wild and domestic animals; it needs slaughtering by cutting its throat¹⁶⁶Lev. 11:39. like both, and as carcass it is impure like both.

What happened in Ascalon supports him who said, Simeon ben Sheṭaḥ was president. Two students were in Ascalon. They ate together, drank together, and studied Torah together. One of them died, and nobody attended his funeral. The son of Ma`yan<sup>84</sup>“The source”, a symbolic name to contrast with the punishment of his son by eternal thirst. the publican died; the entire city stopped working to attend his funeral. The other student started crying and said woe, do the haters of Israel<sup>85</sup>I. e., the Jews. It is common that bad things should be said of your enemies, not of yourself. have no hope? It was shown to him in his dream and said, do not denigrate your Master’s children. This one did one good deed and died with it, the other one committed one sin and died with it<sup>86</sup>It is a general answer to the question צדיק ורע לו רשע וטוב לו “why do the just suffer and the wicked enjoy their lives?” that the wicked enjoy the rewards for their few good deeds and the just are punished for their few sins in this world, to create a clean slate for reward and punishment in the World to Come.. What sin did he commit? Far be it that he committed a sin, but once he put on his head phylacteries before his arm phylacteries<sup>87</sup>Ex. 13:9,16 require that the sign (tefillin, phylacteries) carried by the faithful be on the arm before being put on the head. The repetition emphasizes the importance of this feature.. What good deed did the son of publican Ma`yan do? Far be it that he committed a good deed, but once he prepared a breakfast for the city council but they did not show up. He said, let the poor come and eat it, so it should not go to waste. Some say, he was walking in the street, having a loaf under his shoulder. It fell down⁸⁸And he would not have eaten it afterwards. and a poor person picked it up. He did not say anything in order not to embarrass him. This student saw gardens and water sources. He saw the son of Ma`yan the publican standing on the river bank trying in vain to reach the water. He also saw Miriam, Onion-leaf’s daughter, hanging on her breast nipples; but some say, the door of Hell was fixed in her ear. He asked, [why? They told him, because she fasted and made herself famous among her neighbors. Some say, she fasted one day and was dissolute two days. He asked them]^G for how long? They told him, when Simeon ben Sheṭaḥ comes, we shall remove it from her ear and put is in his ear. He asked them, what is his misdeed? They told him, because he made a personal vow that if he were elected president, he would kill all sorcerers. But now he was made president and he did not kill them. In fact, there are eighty women in the cave of Ascalon who hurt the world; go and tell him! He told them, he is an important personality, he will not believe me. They told him, he is very meek and will believe you. In case that he will not believe you, take out one of your eyes and put it in your hand. He took out one of his eyes and put it in his hand. They said, return it; it was even with the other. He went and told him. He wanted to perform his miracle before him, but he told him, you do not need to. I know that you are a pious person. Even though I intended so in my thoughts, I never spoke it with my mouth⁹¹He never made a vow valid in the eyes of the earthly court; he understood that the Heavenly Court uses other yardsticks for pious people. Since Deut. 23:22 declares an unfulfilled vow to fill the vower with sin; the fear of accidental, undeclared vows underlies a number of Jewish rituals.. It was a day of rainstorms. He took eighty select men in clean garments and took with them eighty amphoras⁹²I. e., he took 80 fresh garments in 80 amphoras to protect them from the rain.. He told them, when I whistle once, put on your garments. When I whistle for the second time, come. When he came to the cave of Ascalon, he said אוים, אוים⁹³The meaning of these words is unknown. Neither Rapoport’s ἅγιον, ἅγιον (holy, holy) nor Levy’s ὸμοία,ὸμοία (equals, equals), nor Dalmann’s ὠή or Jastrow’s εὔαν (hallo!) make any sense in the context. But compare Greek εὐοῖ, Latin euhoe, euoe, ēvoe, shout of joy at the festivities of Dionysos-Bacchus, possibly intended for emphasis on the idolatrous aspects of sorcery (E. G.). If the witches spoke Phoenician or Hebrew, the expression could be part of a Semitic oath formula from the root ימין like أيمزللَه “by God”., open for me, I am one of yours. When he entered, one said what she said and produced bread. One said what she said and produced a dish. One said what she said and produced wine. They asked him, what can you do? He told them, when I whistle twice, I shall bring here eighty select men in dry garments for your pleasure and entertainment. They told him, we desire them. When he whistled, they put on their garments; when he whistled for the second time, they all entered together. He made them a sign for each one to grab one of them and lift her from the earth⁹⁴Their witchcraft was an expression of chthonic powers which were only active while they were in connection with the earth. This in itself is proof of forbidden sorcery.. Then they did not succeed in what they were trying to do. He told the one who brought bread, bring bread! She did not succeed. He said, take her to be crucified⁹⁵Which is not a form of execution sanctioned by the Torah.. Bring a dish! She did not succeed. He said, take her to be crucified. Bring wine! She did not succeed. He said, take her to be crucified. This he did to all of them. That is what we have stated: “Simeon ben Shetaḥ hanged eighty women in Ascalon, but one does not try two on the same day.” But the hour needed it⁹⁶He acted under the king’s police powers, disregarding all judicial rules..

What happened in Ascalon supports him who said, Simeon ben Sheṭaḥ was president. Two students were in Ascalon. They ate together, drank together, and studied Torah together. One of them died, and nobody attended his funeral. The son of Ma`yan<sup>84</sup>“The source”, a symbolic name to contrast with the punishment of his son by eternal thirst. the publican died; the entire city stopped working to attend his funeral. The other student started crying and said woe, do the haters of Israel<sup>85</sup>I. e., the Jews. It is common that bad things should be said of your enemies, not of yourself. have no hope? It was shown to him in his dream and said, do not denigrate your Master’s children. This one did one good deed and died with it, the other one committed one sin and died with it<sup>86</sup>It is a general answer to the question צדיק ורע לו רשע וטוב לו “why do the just suffer and the wicked enjoy their lives?” that the wicked enjoy the rewards for their few good deeds and the just are punished for their few sins in this world, to create a clean slate for reward and punishment in the World to Come.. What sin did he commit? Far be it that he committed a sin, but once he put on his head phylacteries before his arm phylacteries<sup>87</sup>Ex. 13:9,16 require that the sign (tefillin, phylacteries) carried by the faithful be on the arm before being put on the head. The repetition emphasizes the importance of this feature.. What good deed did the son of publican Ma`yan do? Far be it that he committed a good deed, but once he prepared a breakfast for the city council but they did not show up. He said, let the poor come and eat it, so it should not go to waste. Some say, he was walking in the street, having a loaf under his shoulder. It fell down⁸⁸And he would not have eaten it afterwards. and a poor person picked it up. He did not say anything in order not to embarrass him. This student saw gardens and water sources. He saw the son of Ma`yan the publican standing on the river bank trying in vain to reach the water. He also saw Miriam, Onion-leaf’s daughter, hanging on her breast nipples; but some say, the door of Hell was fixed in her ear. He asked, [why? They told him, because she fasted and made herself famous among her neighbors. Some say, she fasted one day and was dissolute two days. He asked them]^G for how long? They told him, when Simeon ben Sheṭaḥ comes, we shall remove it from her ear and put is in his ear. He asked them, what is his misdeed? They told him, because he made a personal vow that if he were elected president, he would kill all sorcerers. But now he was made president and he did not kill them. In fact, there are eighty women in the cave of Ascalon who hurt the world; go and tell him! He told them, he is an important personality, he will not believe me. They told him, he is very meek and will believe you. In case that he will not believe you, take out one of your eyes and put it in your hand. He took out one of his eyes and put it in his hand. They said, return it; it was even with the other. He went and told him. He wanted to perform his miracle before him, but he told him, you do not need to. I know that you are a pious person. Even though I intended so in my thoughts, I never spoke it with my mouth⁹¹He never made a vow valid in the eyes of the earthly court; he understood that the Heavenly Court uses other yardsticks for pious people. Since Deut. 23:22 declares an unfulfilled vow to fill the vower with sin; the fear of accidental, undeclared vows underlies a number of Jewish rituals.. It was a day of rainstorms. He took eighty select men in clean garments and took with them eighty amphoras⁹²I. e., he took 80 fresh garments in 80 amphoras to protect them from the rain.. He told them, when I whistle once, put on your garments. When I whistle for the second time, come. When he came to the cave of Ascalon, he said אוים, אוים⁹³The meaning of these words is unknown. Neither Rapoport’s ἅγιον, ἅγιον (holy, holy) nor Levy’s ὸμοία,ὸμοία (equals, equals), nor Dalmann’s ὠή or Jastrow’s εὔαν (hallo!) make any sense in the context. But compare Greek εὐοῖ, Latin euhoe, euoe, ēvoe, shout of joy at the festivities of Dionysos-Bacchus, possibly intended for emphasis on the idolatrous aspects of sorcery (E. G.). If the witches spoke Phoenician or Hebrew, the expression could be part of a Semitic oath formula from the root ימין like أيمزللَه “by God”., open for me, I am one of yours. When he entered, one said what she said and produced bread. One said what she said and produced a dish. One said what she said and produced wine. They asked him, what can you do? He told them, when I whistle twice, I shall bring here eighty select men in dry garments for your pleasure and entertainment. They told him, we desire them. When he whistled, they put on their garments; when he whistled for the second time, they all entered together. He made them a sign for each one to grab one of them and lift her from the earth⁹⁴Their witchcraft was an expression of chthonic powers which were only active while they were in connection with the earth. This in itself is proof of forbidden sorcery.. Then they did not succeed in what they were trying to do. He told the one who brought bread, bring bread! She did not succeed. He said, take her to be crucified⁹⁵Which is not a form of execution sanctioned by the Torah.. Bring a dish! She did not succeed. He said, take her to be crucified. Bring wine! She did not succeed. He said, take her to be crucified. This he did to all of them. That is what we have stated: “Simeon ben Shetaḥ hanged eighty women in Ascalon, but one does not try two on the same day.” But the hour needed it⁹⁶He acted under the king’s police powers, disregarding all judicial rules..

HALAKHAH: “Any commandment the father has to fulfill towards his son,” etc. ⁵⁶⁶Babli 29a,30b; Tosephta 1:11; Mekhilta dR.Ismael,Pisḥa 18.“To circumcise him, to redeem him, to teach him Torah, to teach him a trade, and to marry him to a wife. Rebbi Aqiba says, also to teach him to swim in water.” To circumcise him, “on the eighth day, he shall circumcise the flesh of his foreskin.⁵⁶⁷Lev. 12:3. The masculine form of the verb implies that the father, who otherwise is not mentioned in the paragraph, is obligated to circumcise his son.” “To redeem him,” as is written: “Any firstborn human among your sons you shall redeem.⁵⁶⁸Ex. 13:13.” To teach him Torah, “you shall teach them to your sons.⁵⁶⁹Deut. 11:19. Cf. Berakhot 2:3. Note 110, where the verse is quoted to show that daughters do not have to be instructed in Torah (Babli 29b).” To teach him a trade, Rebbi Ismael stated: “Choose life⁵⁷⁰Deut. 30:19.,” that is a trade. To marry him to a wife, “make it known to your children and grandchildren⁵⁷¹Deut. 4:9..” When do you have children and grandchildren: if you marry off your sons when young. Rebbi Aqiba says, also to swim in water. “That you shall live together with your descendants⁵⁷⁰Deut. 30:19..” How is this? Is it a commandment⁵⁷²A meritorious deed. or is it obligatory? Let us hear from the following: Bar Tarima came to Rebbi Immi and said to him, talk to my father that he should marry me to a woman. He talked to [the father], but the latter refused. That means it is a commandment, for if it were obligatory, he should have forced him. From where that if his father did not do these things for him, he is required to do them himself? The verse says a human you shall redeem⁵⁶⁸Ex. 13:13.”, “you shall circumcise” them⁵⁷³Gen. 17:11., “you shall study them⁵⁷⁴Deut. 4:9; reading וְלָמַדְתֶּם instead of וְלִמַּדְתֶּם.”, “you shall know⁵⁷¹Deut. 4:9.” yourself, “that you shall live⁵⁷⁰Deut. 30:19..”⁵⁷⁵The Babli, 29a–30a, in most cases quotes different verses to the same effects.

If one buys newly born cattle from his neighbour, [he may retain the dam] to suckle them, in the case of small cattle⁶⁷Sheep, goats, etc. for thirty days and in the case of large cattle⁶⁸Of the bovine species. for fifty days. R. Jose said: In the case of small cattle for three months because they need much attention.⁶⁹Cf. B.M. 69a (Sonc. ed., p. 402). As for attending to the first-born of cattle⁷⁰Ex. 13, 12, cf. Bekoroth 26b (Sonc. ed., p. 170). [before handing them over to the kohen], in the case of small cattle the period is thirty days and for large cattle fifty days. R. Jose said: In the case of small cattle the period is three months because they need much attention.

It is required that he write on leather on the place of the hair and on parchment on the place of its split³⁶³Where the script is more readable. Babli Menaḥot 32a.. If he changed this, he disqualified it. One should not write half of it on leather and half of it on parchment, but he may write on leather from a pure domestic animal and half on leather from a pure wild animal. One only writes on leather from a pure animal³⁶⁴Babli Šabbat 108a.. What is the reason? That the Eternal’s teaching be in your mouth³⁶⁵Ex. 13:9., from what you are putting into your mouth. But was it not stated, one writes on leather from carcasses and torn animals³⁶⁴Babli Šabbat 108a.? The kind which you are putting into your mouth³⁶⁶Since hide and leather are inedible anyhow.. One makes a staff at the end of a book, but for the Torah one on both sides. Therefore one rolls a book up to its beginning but the Torah to its middle³⁶⁷The Torah scroll can be stored to open at the place where one stopped reading.. Rebbi Samuel, Rebbi Ze`ira in the name of Rav Ḥiyya bar Joseph: Even two sheets<sup>368</sup>The scroll shows two sheets when it is opened.. Rebbi Ze`ira, Samuel bar Shilat in the name of Kahana: but only at the place of the suture³⁶⁹Babli 32a.. Rebbi Aḥa in the name of Rebbi Samuel bar Naḥman: A scroll which has no cover one turns on the writing so the writing should not be degraded³⁷⁰Eruvin 10 (Note 79); Soferim 3:16..

MISHNAH: Joseph had the merit to bury his father and none of his brothers was greater than he, as it is said: “Joseph ascended to bury his father.³²⁴Gen. 50:7.” Who would be greater than Joseph? Only Moses could occupy himself with him. Moses had the merit to take Joseph’s bones and no one in Israel was greater than he, as it is said: “Moses took Joseph’s bones with him.³²⁵Ex. 13:19.” Who would be greater than Moses? Only the Holy One, Praise to Him, could occupy himself with him, as it is said: “He buried him in the valley³²⁶Deut. 34:6. Another tradition, Sifry Num. 32, in the name of R. Ismael counts this verse as one of the three instances where אוֹתוֹ does not mean “him” but “himself”..” Not only about Moses was this said but about all the just, as it is said: “Your righteousness will precede you, the glory of the Eternal will gather you in.³²⁷Is. 58:8.”

“With him³²⁵Ex. 13:19.”. Rebbi Crispus in the name of Rebbi Joḥanan: You do it for yourself³⁹²Moses brought Joseph’s coffin for himself, that God would do for him what he did for Joseph.. Rebbi Ḥama bar Ḥanina: A parable of a king who was marrying off his son. There came a prefect³⁹³Greek ἔπαρχος. to carry the litter³⁹⁴In which the bride was carried to the wedding ceremony; the organizers thought that being a litter carrier was beneath the dignity of the prefect., and they did not admit him. The king said, let him; tomorrow he will marry off his daughter and I can honor him the way he honored me. As it is written³⁹⁵Gen. 46:4.: “I shall descend with you to Egypt and I shall bring you up, also ascending.” Why does the verse say, “also ascending”? I shall bring you up and the other tribes also I shall bring up. That teaches that every tribe brought the bones of their ancestor with them³⁹⁶A slightly different interpretation in Gen. rabba 94(6)..

The commandment to kindle it extends from sunset until the last person has left¹⁷lit. ‘the foot ceases from’. the street.¹⁸The light is intended to serve as a public demonstration, but at such a late hour there are no passers-by to see it. And, although there is no actual proof,¹⁹That the lighting must take place after sunset. there is an allusion to it: The pillar of cloud by day [and the pillar of fire by night,] departed not.²⁰Ex. 13, 22, which indicates that the pillar of fire which, like the Ḥanukkah lamp, was intended to shed light, appeared in the night only If it was lit in daytime, one must derive no benefit from it, nor may the benediction be said over it; for so [the Rabbis] said: No benediction is to be pronounced over the lamp before one enjoys its light. There is no need, however, to be concerned about changing the wick before it has been used up.