תלמוד על מלכים א 1:54

HALAKHAH: “The fife five and six,” etc. Therefore the one of sacrifices supersedes¹Since it is emphasized that at the water-drawing festivity fifes may not be used, it is implied that on other occasions fifes may be played in the Temple on the Sabbath. Babli 51a.. The Mishnah is Rebbi Yose ben Rebbi Jehudah’s, as it was stated: The fife accompanying the sacrifices supersedes the Sabbath²Playing a musical instrument on the Sabbath and holidays in general is rabbinically forbidden, so one should not be tempted to tune or repair the instrument, which would be a biblical infraction. Since it is stated in Eruvin Chapter 10 that in general rabbinic Sabbath prohibitions are not to be observed in the Temple, the burden of proof is on those authorities who deny the use of fifes in the Temple on a Sabbath., the words of Rebbi Yose ben Rebbi Jehudah, but the Sages say, it supersedes neither the Sabbath nor the holiday. There we have stated³Mishnah Arakhin 2:3.: “On twelve days in the year the fife beats the time before the altar, at the sacrifice of the First Pesaḥ, the sacrifice of the Second Pesaḥ, on the first day of Passover, on the day of Pentecost, and on the eight days of Tabernacles.” Are there eight days without a Sabbath? Rebbi Yose said it anonymously, Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: It is Rebbi Yose ben Rebbi Jehudah’s⁴Since the Mishnah implicitly states that fifes were used on the Sabbath in the week of Tabernacles.. In the opinion of those rabbis why does it not supersede? Because it is not clear⁵There is no biblical indication that fifes be used in Temple worship. A popular usage is no reason to disregard rabbinic prohibitions (i. e., popular restrictions) in the Temple.. But is it not written⁶1K. 1:40, a description of Solomon’s coronation., and the people blew fifes? That is written for Solomon’s festivity. Rebbi Jonah in the name of Rebbi Abba bar Mamal: And heartfelt joy like one marching with a fife⁷Is. 30:29. The verse starts with a reference to song of the night starting the holiday, referring to the recital of Hallel in the Passover night, as explained in Jonathan’s paraphrase of the verse. Therefore the verse shows that the combination of playing the fife and reciting the Hallel is traditional.. Any time one uses a fife one recites the Hallel. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: Why does one recite Hallel all seven days of Tabernacles⁸In contrast to Passover, where Hallel is recited (and therefore the fife played) only on the first day. (Later practice to recite a truncated form of Hallel on these days is a Babylonian peculiarity unknown to and irrelevant for Galilean sources.)? Corresponding to the lulav which is renewed all seven days⁹Because it frequently needs new willow branches and occasionally also new myrtle branches.. And why a fife for all these things? We have stated, for one is at stated times and the other is at stated times; this is beloved and that is beloved. They attached the beloved to the beloved. “On Pentecost one says to him, here you have maṣsah, here you have leavened.¹⁰Mishnah 1:10.” There are Tannaim who state, here you have leavened, [here you have maṣsah.]¹¹Corrector’s addition, unnecessary since the question is which of the breads, the azyme shew-bread or the leavened two extra loaves of Pentecost (Lev. 23:17) are distributed first. He who said, here you have maṣsah, because it is beloved; he who said, here you have leavened, because it is frequent¹²Even though this text is repeated in Halakhah 5:8, it seems that text should read that maṣsah is frequent, and therefore leavened bread better liked. In fact the two breads of Pentecost are the only leavened breads permitted in the Temple area during the entire year and it is a general principle that in the Temple service the more frequent must have precedence over the less frequent..

One anoints kings only at a spring, as it was said²²1K. 1:33–34.: Let Solomon, my son, ride on my mule and take him down to the Giḥon; there Ṣadoq the priest and Nathan the prophet shall anoint him as king over Israel. One anoints (kings) [kings sons of kings]²³Corrector’s addition from B, not found in Yerushalmi sources. The mention of Jehu shows that the scribe’s text is the correct one. only because of disputes. Why was Solomon anointed? Because of the dispute of Adoniahu, Joash because of Athaliah, Jehu because of Joram. Is it not written¹⁹1S. 17:20., do anoint him, for this one is it, this one needs anointing, but the kings of Israel do not need anointing? But Joaḥaz because of his brother Joiakim who was two years his elder. But did not Josiah hide it²⁴The anointing oil. Therefore none of Josia’s sons could be anointed with the anointing oil.? That means that they anointed with balsamum. One anoints kings only from a horn. Saul and Jehu were anointed from a can because their kingdom was temporary; David and Solomon were anointed from a horn because their kingdom was permanent. One does not anoint priests as kings²⁵Text missing in B but implied by R. Ḥiyya bar Ada.. Rebbi Jehudah Antordiya said, because²⁶Gen. 49:10. the scepter shall not be removed from Jehudah. Rebbi Ḥiyya bar Ada said, because of²⁷Deut. 17:20. he shall have many days of his kingdom, he and his sons in the midst of Israel. What is written after that? The levitic Cohanim should not²⁸Deut. 18:1..

³⁹Tosephta Kilaim 5:6. The Tosephta rejects Issi’s argument since it is written about David that he did all Eternal (1K. 15:5). Issi ben Aqabia⁴⁰A Tanna of the last generation, student of R. Eleazar ben Shamua and R. Yose, who appears also as Issi ben Gur Arieh, Issi ben Jehudah, Issi ben Gamliel, Joseph the Babylonian, Joseph from Hutsal, and maybe Rav Assi. says: It is forbidden to ride on a mule by an argument of analogy. If garments which you may wear one upon the other are forbidden in mixture⁴¹It might be permitted to wear a woolen coat over a linen garment but it is forbidden to wear any garment containing both wool and linen; cf. Chapter Nine, end of Halakhah 7., you are certainly forbidden to ride on [a mixture of] animals you may not lead together. But is it not written (2Sam. 13:29): “Each one rode on his mule and they fled”? One does not learn from a king’s family⁴²They will not listen to religious authority.. But is it not written (1K. 1:33): “Let my son Solomon ride on my she-mule”? That was a creature from Creation⁴³A wild animal, spontaneous offspring of a wild horse and a wild ass..

One anoints kings only at a spring, as it was said: Let Solomon, my son, ride on my mule and take him down to the Giḥon; there Ṣadoq the priest and Nathan the prophet shall anoint him as king over Israel¹¹⁷1K. 1:33–34.. One anoints kings only because of disputes. Why was Solomon anointed? Because of the dispute of Adoniahu, Joash because of Athaliah, Jehu because of Joram. Is it not written, do anoint him, for this one is it, this one needs anointing, but the kings of Israel do not need anointing? ¹¹⁸In all other sources, this follows the quote about the sons of Josiah. If Josiah had buried the holy oil together with the ark, how could his son have been anointed? But did not Josiah hide it? That means that they anointed with balsamum. Joaḥaz because of his brother Joakin who was two years his elder. One anoints kings only from a horn. Saul and Jehu were anointed from a can because their kingdom was temporary; David and Solomon were anointed from a horn because their kingdom was permanent. One does not anoint priests as kings. Rebbi Jehudah Antordiya said, because of the scepter shall not be removed from Jehudah¹¹⁹Gen. 49:10.. Rebbi Ḥiyya bar Abba said, because of he shall have many days of his kingdom, he and his sons in the midst of Israel¹²⁰Deut. 17:20.. What is written after that? The levitic Cohanim should not¹²¹Deut. 18:1..

⁷⁷A parallel to the entire paragraph is in the Babli, Keritut 5b. One anoints kings only at a spring, as it was said⁷⁸1K. 1:33–34.: “Let Solomon, my son, ride on my mule and take him down to the Giḥon; there Ṣadoq the priest and Nathan the prophet shall anoint him, etc.” One anoints kings only because of disputes. Why was Solomon anointed? Because of the dispute of Adoniahu; Joash because of Athaliah, Jehu because of Joram. Is it not written⁷¹1Sam. 16:12.: “Do anoint him, for this one is it,” this one needs anointing, but the kings of Israel do not need anointing⁷⁹There is no indication that Yehu was anointed with the oil deposited in Jerusalem.! But Joaḥaz because of his brother Joakim who was two years his elder⁸⁰In 2K. 23:31,36 and 2Chr. 36:2,5 it is noted that Joaḥaz was 23 years old in the same year in which Joakim was 25. Cf. Seder ‘Olam, Chapter 24 (in the author’s edition, pp. 213–215); Babli Arakhin 12a.. But did not Josiahu hide it⁸¹As indicated in the previous paragraph. Then Josiah’s son could not have been anointed with the oil made by Moses. The explanation given here is in the Babli, Horaiot 11b, in the name of the later Amora Rav Papa.? That means, they anointed with balsamum. One anoints kings only from a horn. Saul and Jehu were anointed from a can because their kingdom was temporary; David and Solomon were anointed from a horn because their kingdom was permanent⁸²Quoted in Babli, Megillah 14a, Keritut 6a.. One does not anoint priests as kings⁸³The Maccabean kings were anointed as High Priests, not as kings.. Rebbi Yudan Antordiyya said, because of “the scepter shall not be removed from Jehudah⁸⁴Gen. 49:10.”. Rebbi Ḥiyya bar Ada said, because “he shall have many days of his kingdom, he and his sons in the midst of Israel⁸⁵Deut. 7:20, last verse in the chapter..” What is written after that? “The levitic Cohanim should not.⁸⁶Deut. 8:1.”

²⁷⁹Tosephta 2:9, Babli 13a. The king has precedence over the High Priest, as it is written: You shall let my son Solomon ride²⁸⁰1K. 1:33., etc. The High Priest over the prophet, as it is written: There, Ṣadoq the Priest and Nathan the Prophet shall anoint him as king²⁸¹1K. 1:34., etc. He mentioned Ṣadoq before Nathan. Rebbi Jonah in the name of Rebbi Ḥama bar Ḥanina: The prophet folds his hands and feet and sits before the High Priest²⁸²He sits on the floor or the carpet with his feet folded under him.. What is his reason? Listen, Joshua the High Priest, you and your friends who are sitting before you²⁸³Zach. 3:8.. I could think that they were common people; the verse says, because they are men of miracle, and “miracle” only means prophecy, as you say, and he gave you a sign or a miracle²⁸⁴Deut. 13:2..

²⁷⁹Tosephta 2:9, Babli 13a. The king has precedence over the High Priest, as it is written: You shall let my son Solomon ride²⁸⁰1K. 1:33., etc. The High Priest over the prophet, as it is written: There, Ṣadoq the Priest and Nathan the Prophet shall anoint him as king²⁸¹1K. 1:34., etc. He mentioned Ṣadoq before Nathan. Rebbi Jonah in the name of Rebbi Ḥama bar Ḥanina: The prophet folds his hands and feet and sits before the High Priest²⁸²He sits on the floor or the carpet with his feet folded under him.. What is his reason? Listen, Joshua the High Priest, you and your friends who are sitting before you²⁸³Zach. 3:8.. I could think that they were common people; the verse says, because they are men of miracle, and “miracle” only means prophecy, as you say, and he gave you a sign or a miracle²⁸⁴Deut. 13:2..

Hezekiah said: Great is peace, for with regard to all the journeyings [of Israel] it is written, And they journeyed … and they pitched,²⁴Num. 33, 5 ff. [the plural number implying that] they journeyed in dissension and encamped in dissension. When, however, they came to Mount Sinai, they all became one encampment, [as it is stated,] And there Israel encamped²⁵The verb is singular in the Heb. before the mount.²⁶Ex. 19, 2. The Holy One, blessed be He, said, ‘Since Israel hate dissension and love peace and became one encampment, this is the time when I will give them My Torah’.
Adonijah was slain only because he was a quarrelsome person,²⁷Although the kingdom was promised by David to Solomon, Adonijah tried to usurp it, knowing that it would cause strife and bloodshed. and it is permissible to slander a quarrelsome person; for thus did Nathan the prophet say to Bathsheba, I also will come in after thee, and confirm thy words.²⁸1 Kings 1, 14. And Rabbi [Judah the Prince] said: All falsehoods are prohibited, but it is permissible to utter a falsehood for the purpose of making peace between a man and his fellow.^28a(28a) [Cf. the procedure adopted by Aaron, below §18, ARN XII, p. 71ff.]

The following are written with a he which is not pronounced: when I saw;²⁵Josh. 7, 21, written wa’er’eh and read wa’erë’. and I brought;²⁶ibid. XXIV, 8, written wa’abih and read wa’abi. the lion²⁷2 Sam. 23, 20, written ha’aryeh and read ha’ari. in the Book of Samuel;²⁸This excludes the parallel passage in 1 Chron. 11, 22 where ha’ari is both written and read. was he found;²⁹Jer. 48, 27, written nimẓa’ah but the reading is nimẓa’. and … saw;³⁰ibid. III, 7, written wattir’eh and read watter’ë’. this [city];³¹ibid. XXVI, 6, written hazzothah and read hazzoth. evil;³²Micah 3, 2, written ra‘ah and read ra‘. [the] evil;³³Jer. 18, 10, written hara‘ah and read hara‘. gone down;³⁴ibid. XV, 9, written ba’ah and read ba’. and he shall come;³⁵ibid. XLIII, 11, written uba’ah and read uba’. and a line;³⁶1 Kings 7, 23, written weḳaweh and read weḳaw. and a line;³⁷Zech. 1, 16, as in the preceding note. thoroughly;³⁸V incorrectly gives the keyword as wera‘. Ps. 51, 4, written harbeh and read hereb. them that love me;³⁹Prov. 8, 17, written ’ohabehah and read ’ohabai. and … friend;⁴⁰ibid. XXVII, 10, written were‘eh and read were‘a. deal;⁴¹Ruth 1, 8, written ya‘aseh and read ya‘as. open;⁴²Dan. 9, 18, written piḳḥah and read peḳaḥ. a lion;⁴³Lam. 3, 10, written ’aryeh and read ’ari. V incorrectly connects this with the next word joining them together as one. these;⁴⁴Ezra 5, 15, written ’elleh and read ’el. venison.⁴⁵V incorrectly reads ẓur. Gen. 27, 3, written ẓedah and read ẓayid.
The reverse is the case with the following:⁴⁶In the preceding a written he is not pronounced, but the following are spelt without a he which is to be pronounced. and multiplied;⁴⁷Josh. 24, 3, written wa’ereb and read wa’arbeh. on the housetop;⁴⁸1 Sam. 9, 26, written haggag and read haggagah. and they;⁴⁹2 Sam. 21, 9, written wehem and read wehemmah. be he;⁵⁰1 Kings 1, 37, written yehi and read yihyeh. and … shal be;⁵¹2 Kings 9, 37, written wehayath and read wehayethah. and behold;⁵²Isa. 41, 23, written wenerë and read wenireh. behold;⁵³ibid. LIV, 16, written hen and read hinneh. planted;⁵⁴In Jer. 17, 8, referring to yireh (shall … see) which is spelt without the final hei. Gedaliah;⁵⁵ibid. XL, 16, referring to ta‘aseh (do) which is without the final hei. and … she doted;⁵⁶Ezek. 23, 16, written watta‘gob and read watta‘gebah. the measure;⁵⁷ibid. XLV, 3, where ḥamesh (five) is written and ḥamishshah read. and I shall be glorified;⁵⁸Hag. 1, 8, written we’ekkabed and read we’ekkabedah. three;⁵⁹In Prov. 30, 18, we’arba‘ (yea, four) is written and we’arba‘ah read. she considereth;⁶⁰ibid. XXXI, 16, naṭa‘ (planteth) is written and naṭ‘ah read. she perceiveth;⁶¹ibid. 18, ballayil (by night) is written and ballayelah read. arise;⁶²In Lam. 2, 19, the same variant occurs as in the preceding. remember;⁶³ibid. V, 1, habbeṭ (behold) is written and habbiṭah read. turn Thou us;⁶⁴ibid. 21, wenashub (and we shall be turned) is written and wenashubah read. thou hast declared;⁶⁵1 Sam XXIV, 19, we’at is written and we’attah read. thou … hast cursed;⁶⁶Eccles. 7, 22, where the same variant occurs as in the preceding. Thou hast set;⁶⁷Ps. 90, 8, written shatta and read shattah. Thou hast made;⁶⁸Neh. 9, 6, written ’at and read ’attah. is sore affrighted;⁶⁹In Ps. 6, 4 the same variant occurs as in the preceding. the carved work thereof;⁷⁰ibid. LXXIV, 6, written we‘at and read we‘attah. with her harlotries;⁷¹In Ezek. 23, 43, written ‘at and read ‘attah. turn back;⁷²In Ruth 1, 12, lekna (go your way) omits the final hei. disclose;⁷³ibid. IV, 4, where we’eda‘ (that I may know) is written and read we’ede‘ah. Thou [hast] made an hedge;⁷⁴In Job 1, 10, ’at (Thou) is written and ’attah read. and [he] saw.⁷⁵ibid. XLII, 16, written wayyar and read wayyireh.