Levítico 3:9 Referencias del Talmud: Jerusalem Talmud Shabbat & Jerusalem Talmud Megillah

MISHNAH: With what may one kindle and with what may one not kindle? One kindles neither with bast¹According to the Yerushalmi, bast of a kind of willow, Greek λύγος, ἡ. The Babli, 20b, defines as cedar bast., nor with raw flax, nor with silk noil²The Yerushalmi defines both here and in Kilaim 9:2 (Note 33) as “imperial אגבין or אנבין”; the Babli 20b agrees that it is some kind of silk worn by exalted personalities., nor with tow-cotton³According to the Yerushalmi a wick made of a substance which is imitation wool. According to the Babli, willow bast., nor with desert wick⁴According to Rashi’s Commentary to the Babli, a wick made of nettle, ortie., nor with green from the surface of water⁵Dried algae. The list up to here contains materials prohibited as wicks since they do not absorb oil well; if the light starts to flicker one will be impelled to intervene and shake the light to improve its quality; this would be a desecration of the Sabbath by biblical standards. The following list contains fuels which are not well absorbed by any wick and excluded for the same reason.; not with pitch, nor with wax, nor with qīq oil⁶According to one opinion in the Babli (21a), accepted by Maimonides, castor oil. According to the Yerushalmi and the first opinion in the Babli, oil produced from a bird (according to R. Saadia Gaon, the pelican)., nor with oil to be burned⁷Olive oil given as heave to a Cohen which became impure and therefore cannot be consumed. The Cohen may use it as fuel. But since it is holy, it is subject to the (rabbinic) rule that sancta may not be burned on a day on which defective sacrifices may not be burned, i. e., Sabbath or holiday., nor with fat tail⁸A sheep’s tail which as a potential sacrifice (Lev. 3:9) may not be eaten., nor with fat⁹Any animal fat which is forbidden for human consumption.. Naḥum the Mede says one may kindle with cooked fat¹⁰Refined lard which may be supposed to burn with a steady flame., but the Sages say whether cooked or uncooked one does not kindle with it.

HALAKHAH: ⁵⁴⁰Corrector’s addition, inserted at the wrong place since this paragraph is a direct continuation of the preceding one, showing that at all times a prophet may legally build an altar separate from the official sanctuary. As noted in N. 537, Deuteronomy nowhere declares that only one sanctuary is tolerated, but only that the place of sacrifices must have been chosen by the Eternal. The high cost of official worship as demanded in Num. 28–29 automatically restricts permanent worship to one place, making any additional place used on the authority of a recognized prophet a temporary matter. Rebbi Joḥanan bar Marius understood it from the following⁵⁴¹Jos. 8:30. Since the altar on Mount Ebal was built at the time when the Tent and Moses’s altar were at Gilgal, this proves that at this time secondary public altars were not forbidden.: Then Joshua would build an altar for the Eternal, the God of Israel, on Mount Ebal. Not only Mount Ebal, from where Shilo⁵⁴²That several official and private altars were permitted after the destruction of Shilo.? Samuel took a milk lamb and brought it up totally as elevation offering for the Eternal⁵⁴³1S. 7:9.. Rebbi Abba bar Cahana said, three sins were permitted for Samuel’s sheep: It and its hide⁵⁴⁴In Lev. 1:6 it is decreed that an elevation offering is burned without its hide. Babli Zevaḥim 120a., and deficient in time⁵⁴⁵This is not spelled out in the verse. No lamb may be sacrificed on an official altar if it is not at least 8 days old; Lev. 23:27., and he was a Levite⁵⁴⁶He was a descendant of Qoraḥ, and only descendants of Aaron may officiate at a public altar.. Rebbi Yose said, if about this it implies nothing, since Rebbi Abba bar Cahana said, seven sins were permitted for Gideon’s bull⁵⁴⁷Jud. 6:25–27. The stones had been used for an altar of Baal, therefore they were forbidden for all usufruct together with the wood of the Asherah tree. They could have been used only by direct commandment from God. That the bull had been worshipped as a deity is deduced from the involved language in the verse, where a single bull is called “second” to show that two sins were committed with it. (Babli Temurah 28b.) That sacrifices are permitted only during daytime is deduced from Lev. 7:38 (Halakhah 2:5). In Gideon’s time the sanctuary of Shilo was in existence.: Disqualified stones, and Asherah wood, and separated, and worshipped, and night, and outsider, and altar prohibition. He who wants may understand it well from that by Rebbi Samuel bar Naḥman: When he returned to Rama, for there was his house, and there he judged Israel, and there he built an altar for the Eternal⁵⁴⁸1S. 8:17, after the destruction of Shilo.. It is written⁵⁴⁹1S. 9:24., the cook lifted the thigh and what was on it and put before Saul, etc. Rebbi Samuel bar Naḥman said, the thigh and meat⁵⁵⁰The thigh belongs to the officiating Cohen (Ex. 29:27–28); Saul could have received it only if no Cohen was officiating at the altar. Babli Avodah zarah 25a, Zevaḥim 119b.. Rebbi Joḥanan said, the thigh and the fat tail⁵⁵¹The fat tail is to be burned on the altar, Lev. 3:9.. Rebbi Eleazar said, the thigh and the breast⁵⁵⁰The thigh belongs to the officiating Cohen (Ex. 29:27–28); Saul could have received it only if no Cohen was officiating at the altar. Babli Avodah zarah 25a, Zevaḥim 119b., as Rebbi Eleazar said, the thigh and the breast belong to the Cohanim at a public altar but to the owner at a private altar. Rebbi Ze`ira in the name of Rebbi Eleazar: The hide of the elevation sacrifice belongs to the Cohanim at a public altar<sup>552</sup>In Lev. 7:8 it is decreed that the hide belongs to the officiating Cohen. Since a non-Cohen was shown to be able to officiate at a private altar, the hide belongs to the owner. Babli Zevaḥim 119b. but to the owner at a private altar. Rebbi Ze`ira in the name of Rav Jeremiah: The contribution of a thanksgiving sacrifice⁵⁵³The officiating Cohen’s part of the breads accompanying the sacrifice, Lev. 7:14. belongs to the Cohanim at a public altar but to the owner at a private altar. Rebbi Joḥanan asked, is the night qualified at a private altar⁵⁵⁴Since on an official altar sacrifices are possible only during daytime, Halakhah 2:5.? Rebbi Eleazar answered, is it not written,⁵⁵⁵1S. 14:34. It is stated in the verse that the slaughter was in the night; in v. 35 it is stated that Saul built an altar. Saul said, disperse under the people and tell them, every man shall bring to me his ox, etc. And it is written⁵⁵⁶1S. 14:33, they engaged in pagan slaughter., they told Saul saying, behold the people are sinning against the Eternal by eating on the blood, etc. How is this? The night for profane {slaughter}, and the day for sacrificial. When Rebbi Joḥanan heard this, he said, well did Rebbi Eleazar teach us⁵⁵⁷That the verse emphasizes profane slaughter during nighttime. Babli Zevaḥim 120a..