Talmud sur Les Nombres 3:52

If you say that he was unimportant, Rebbi Joshua ben Levi said, it is written³⁹Num. 3:32.: The prince of the princes of the Levites, Eleazar, Aaron’s son. A duke⁴⁰Latin dux, ducis, m. As in English, the Hebrew form is derived from the root, not the nominative. of dukes he was. The great Rebbi Jehudah said, he was the executive officer. “And why was his title Markol? Because he had the say about everything.⁴¹“Having a say about everything.” Tosephta Šeqalim 2:15.” Only there is no greatness in the king’s palace. Rebbi Levi said, it is written⁴²Lev. 6:3., the priest shall dress in linen garment … and remove the ashes, only there is no greatness in the king’s palace.

It is written⁶⁹Ex. 30:13, reading הַפְּקוּדִים “the census” as Mishnaic Hebrew הַפִּקּוּדִים “the Commandments”.: This they shall give, everybody who violated the Commandments. Rebbi Jehudah and Rebbi Neḥemiah. One said, because they sinned⁷⁰Making the Golden Calf after 12 noon, Babli Šabbat89a, summarized by Rashi, Ex. 32:1. in the middle of the day they shall give half a sheqel; but the other said, because they sinned in the sixth hour they shall give half a sheqel; which is worth six grams⁷¹An Aramaic plural of Greek γράμμα, τό, “gram, scruple (as weight)”. One scruple is two oboloi, a third of a denar, approximately 1.2 metric grams, used here as name of a silver coin.. Rebbi Joshua the son of Rebbi Neḥemiah in the name of Rebbi Joḥanan ben Zakkai: Because they transgressed the Ten Commandments, each of them shall give ten gerah⁶⁹Ex. 30:13, reading הַפְּקוּדִים “the census” as Mishnaic Hebrew הַפִּקּוּדִים “the Commandments”.. Rebbi Berekhiah, Rebbi Levi in the name of Rebbi Simeon ben Laqish: Because they sold Rachel’s firstborn for twenty pieces of silver; each of them shall redeem his firstborn with twenty pieces of silver⁷²Num. 3:47. The firstborn is redeemed by 5 sheqalim. Since it is held that the sheqel in the Torah is equal to a Roman tetradrachma, Qiddušin1:3 Note 339, 5 sheqalim are 20 denarii. The generic expression “pieces of silver” is taken to mean the most common silver coin, the denar.
The homily is mentioned as introduction to the following one.. Rebbi Phineas in the name of Rebbi Levi: Because they sold Rachel’s firstborn for twenty pieces of silver and each of them received a minted coin^60,In this context meaning the silver didrachma.⁷³Since Joseph was sold by 10 of his brothers. The formulation of the homily shows that in later Amoraic times the word sheqel had lost its meaning denoting either a standard weight or a standard coin but became the label of a religious obligation., each of them shall give a minted coin as his sheqel.

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.

“And Moses was presiding.” ³⁵⁹Tanhuma Bemidbar 21, Tanhuma Buber Bemidbar 25, Num. rabba 4(9), shortened Babli 17a. Moses found a way to settle things. When the Holy One, praise to Him, told him, count all male firstborns among the Children of Israel³⁶⁰Num. 3:40. The reference should have been to vv. 46,47 where Moses was commanded to collect 5 šeqel per person from 273 of the 22’273 firstborn of the 11 tribes. The other 22’000 were redeemed by the service of 22’000 Levites. Since he was instructed to take the 5 šeqel from 273 persons, he could not simply collect 1’365 šeqel from 22’273 persons., he said, who will consent voluntarily to give five sheqel per head? What did he do? He took 22’000 tickets³⁶¹Greek πιττάκιον “ticket, label, etc.” and wrote on them “Levite” and 273 on which he wrote “five sheqel” and put all of them in an urn³⁶²Greek κάλπη, “urn”.. He told them, come and take your ticket. To any one who drew a ticket saying “Levite” he said, a Levite already redeemed you. To anybody who drew a slip saying “five sheqel” he said, what can I do, it is from Heaven; Rebbi Jehudah³⁶³The Midrash sources make it clear that the preceding was R. Jehudah’s opinion; the following is R. Nehemiah’s. The Babli only mentions R. Jehudah’s opinion.. But Rebbi Nehemiah the Tanna objected to the colleagues: If you had given me the possibility of a Levite, it would have come up for me.³⁶⁴Since there were only 22’273 tickets, it was a mathematical necessity that 273 people would have to pay. The distribution of these was a pure matter of probabilities; there is no reason to invoke Heaven in the matter. But the following is what he did. He took 22’000 tickets³⁶⁵The parallel sources, and the paragraph after the next, make it clear that one has to read: 22’273 tickets reading “Levite”. and wrote on them “Levite” and two hundred seventy three on which he wrote “five sheqel” and put all of them in an urn. He told them, come and take your ticket. To any one who drew a slip saying “Levite” he said, a Levite already redeemed you. The anybody who drew a ticket saying “five sheqel” he said, what can I do, it is from Heaven. The Tanna objected to the colleagues: Think of it, if all came up as “Levite”³⁶⁶Assuming that the tickets in the urn are well mixed and all tickets have the same probability to be drawn, the probability that in 22’273 drawings of 22’546 tickets no slip of “5 šeqel” or that all of the 273 extra tickets would be drawn is practically zero. (The first probability starts with a string of 117 zeroes after the decimal point, the second with 639.) If all 273 extra tickets were actually drawn, it was a clear sign from Heaven.? They told him, it was miraculous and they came up alternatingly. Rebbi Samuel said, in the opinion of the second Tanna, it was a miracle. In the opinion of the first Tanna, it was not a miracle³⁶⁷While in the first scenario by necessity 273 tickets of “5 šeqel” were drawn, these slips were drawn with approximately constant frequency, about 122.6 per 10’000 draws, against the probabilistic frequency of 121.1 per 10’000. One cannot say that alternatingly “Levite” and “5 šeqel” were drawn since then the drawing would have ended after 546 draws.. They told him, it was a miracle in any case since they came up alternatingly.

The following names are to be divided:³⁹Although each represents one name, it is to be written as two words. Beth-el,⁴⁰e.g. Gen. 12, 8. Beth-’awen,⁴¹Hos. 4, 15, X, 15. Beer-sheba,⁴²E.g. Gen. 21, 31. Ẓofenath-pa’neaḥ, [37b] Poṭi-fera,⁴³ibid. XLI, 45. E.V. Zaphenathpaneah and Poti-phera. Ben-’oni,⁴⁴ibid. XXXV, 18. Yedid-yah,⁴⁵2 Sam. 12, 25. E.V. Jedidiah. Halelu-yah.⁴⁶E.g. Ps. 111, 1, ‘praise ye the Lord’. E.V. prints it as one word. V and H add: וחרה אף וחרה אפי, and the anger [of the Lord] was kindled, My wrath shall wax hot (Ex. 22, 23; Num. 11, 10). R. Jose says: These must not be divided.⁴⁷But written as one word. All, however, agree that there must be no breaking up of ‘Ammi’el,⁴⁸A name meaning ‘God is with me’ (e.g. Num. 13, 12). Another reading is עזיאל, ‘God is my strength’ (e.g. Ex. 6, 18). ‘Amminadab,⁴⁹A name meaning ‘my kinsman is noble’ (e.g. ibid. 23). Ẓuri’el,⁵⁰A name meaning ‘my Rock is God’ (Num. 3, 35). Ẓurishaddai.⁵¹A name meaning ‘my Rock is Shaddai’ (cf. Num. 1, 6).

HALAKHAH: [“The only difference between a public altar and a private altar, etc.”] Rebbi Joḥanan spent three years that he did not visit the house of assembly because of pain. At the end Rebbi Eleazar saw in his dream: Tomorrow Sinai will come down and bring a new insight. He came and said before them, from where is this truth verified that divine service is by firstborns?⁴⁷⁰Mishnah Zevaḥim14:4: Before the Tabernacle was erected private altars were permitted and the service was in the hands of the firstborn. From this verse⁴⁷¹Num. 3:13. The reference is to the later part of the verse, I sanctified for Me every firstborn in Israel., for Mine is every firstborn; on the day when I smote every firstborn in the Land of Egypt, etc. And it is written⁴⁷²Ex. 12:12. The firstborn were sanctified to God because the gods of Egypt were destroyed., and on all gods of Egypt I shall pass judgment, etc. Before that what were they doing? Rebecca took the desirable garments of her older son Esaw, which were with her in the house⁴⁷³Gen. 27:15.. What are “the desirable”? That he was acting as High Priest. Rebbi Levi said, the Eternal broke the staff of the evildoers⁴⁷⁴Is. 14:5., these are the firstborn who were the first to sacrifice to the Calf⁴⁷⁵Num. rabba 4(5)..

Ten words in the Torah are marked with dots. They are as follows: 1. “The Eternal will judge between me and you” (Genesis 16:5). There is a dot above the letter yod in the term, “and you.” This teaches that Sarah did not say this to Abraham, but to Hagar. Some say that it means she was speaking about those who caused the fighting “between me and you.” 2. “They said to him, Where is Sarah?” (Genesis 18:9). There are dots above the letters aleph, yod, and vav in the term, “to him,” to indicate that they already knew where she was, but they nevertheless inquired about her. 3. (There is a dot on the verse,) “When she lay down and when she arose” (Genesis 19:33). There is a dot above the letter vav in the term, “When she arose” the first time it is used [with regard to Lot’s older daughter]. This teaches that he was not aware of what happened until the (younger daughter) arose. 4. “And Esau ran to greet him, and he hugged him, fell on his neck, and kissed him” (Genesis 33:4). The term for, “and kissed him,” has dots above every letter, to teach that he did not kiss him sincerely. Rabbi Shimon ben Elazar would say: It means that this kiss was sincere, but every other one he gave Jacob was not. 5. “His brothers went to shepherd their father’s flocks in Shechem” (Genesis 37:12). There are dots on the word just before “flocks.” This teaches that they did not actually go to shepherd the flocks, but to eat and drink (and indulge their temptations). 6. “All the Levites who were recorded, whom Moses and Aaron recorded” (Numbers 3:39). There are dots above Aaron’s name. Why? To teach that Aaron himself was not counted in this record. 7. “On a long journey” (Numbers 9:10). There is a dot above the letter hei in the word “long.” This teaches that this does not really mean a long journey, but any exiting the boundaries of the outer court of the Temple. 8. “We caused destruction all the way up to Nophach, which reaches into Medeba” (Numbers 21:30). There is a dot above the letter reish in the word “which.” Why? To teach that they destroyed the idolaters but not the countries themselves (whereas the practice of idolaters was to destroy entire countries). 9. “A tenth, a tenth for each” (Numbers 29:15). [This verse delineates the meal offering that accompanies the burnt offering] on the first day of the Sukkot festival. There is a dot above the letter vav in the [first occurrence of the] word “tenth.” Why? To teach that there is only one-tenth [measure] for each. 10. “The hidden things are for the Eternal our God, and the revealed things are for us and our children forever” (Deuteronomy 29:30). There are dots above the words “for us and our children,” and above the letter ayin in the word “forever.” Why? For this is what Ezra said: If Elijah comes and says to me: Why did you write it this way? I will say to him: I have already put dots above these words [to indicate I was not certain it was correct]. But if he says to me: You wrote it correctly, then I will remove the dots.
There are eleven instances in the Torah where the Hebrew word for “she,” היא, is written as הוא (which means “he” or “it”) but vocalized to mean “she.” The first is: “The King of Bela, he is [i.e., “she is”] Tzur” (Genesis 14:1). The second: “He himself said to me, ‘She is my sister,’ and SHE also said, ‘He is my brother’” (Genesis 20:5). The third: “As she was being brought out, SHE sent a message to her father-in-law, saying” (Genesis 38:25). The fourth: “If one of your animals of which it is [i.e., “she is”] used for food dies” (Leviticus 11:39). The fifth: “And it [i.e., “and she”] has turned the hair white” (Leviticus 13:10). The sixth: “If the priest sees it…and it [i.e., “and she”] has faded” (Leviticus 13:21). [The seventh: “It (i.e., “she”) shall be a Sabbath of complete rest for you” (Leviticus 16:31). The eighth: “And SHE sees his nakedness” (Leviticus 20:17). The ninth: “SHE has disgraced her father” (Leviticus 21:9). The tenth: “And SHE has kept secret, and defiled herself (and she was not caught)” (Numbers 5:13). The eleventh: “A spirit of jealousy has passed over him, and he is jealous of his wife…but SHE has not defiled herself” (Numbers 5:14).