תלמוד על במדבר 29:44

HALAKHAH: “If the holiday of the New Year,” etc. Rebbi Abba bar Pappos said, Rebbi Joḥanan and Rebbi Simeon ben Laqish were sitting and questioning. They said, we have stated: “if the holiday of the New Year falls on a Sabbath, at the Temple they were blowing but not in the countryside.” If it is a word of the Torah, in the countryside it also should push aside⁴Since any positive commandment which must be performed at a fixed date pushes the Sabbath aside, such as the daily and Sabbath sacrifices in the Temple and circumcision on the eighth day.; if it is not a word of the Torah also in the Temple it should not push aside. Cahana passed by. They said, this is a [an important]⁵Corrector’s addition. man whom we may ask. They went and asked him. He said to them, one verse says, a day of sounding; another verse says, a remembrance of sounding⁶In Num. 29:1, New Year’s Day is called a day of sounding, but in Lev. 23:24 it is remembrance of sounding.. How is that? If it falls on a weekday, a day of sounding. If it falls on a Sabbath, a remembrance of sounding, one mentions it but does not blow. Rebbi Ze`ira told the colleagues to go and listen to Rebbi Levi preaching since it would be impossible that he would let a weekly reading go by without enlightenment. He came and said before them, one verse says, a day of sounding; another verse says, a remembrance of sounding. How is that? If it falls on a weekday, a day of sounding. If it falls on a Sabbath, a remembrance of sounding, one mentions it but does not blow⁷That this argument is treated as a novelty a full generation after R. Joḥanan shows that Cahana’s explanation was not disseminated.. Then also in the Temple it should not push aside⁸The Babli 29b accepts this as proof that the prohibition of blowing the shofar outside the Temple on the Sabbath must be purely rabbinic.. It was stated, on the first of the month⁹Both in Num. 29:1 and Lev. 23:24 this is the definition of the day.. Then also anywhere they know that it is the first of the month it should push aside¹⁰Since it is known with certainty which day is a Sabbath, but the exact date of New Year’s day depends on a declaration from the calendar court, it should be clear that at a distance from the court, in Temple times at a distance from Jerusalem, one cannot blow the shofar on a 30^th of Elul which is a Sabbath. (This argument is disputed in the Babli 29b).. Rebbi Simeon ben Yoḥai stated, and you shall sacrifice¹¹Lev. 23:24., at the place where the sacrifices are offered. The colleagues said before Rebbi Jonah. Is it not written, you shall convey a sounding shofar in the seventh month¹²Lev. 25:9. The verse continues, on the tenth of the month, on the Day of Atonement,you shall convey a shofar in all your Land. There can be no doubt that on a day of Atonement in a Jubilee year which is a Sabbath the shofar has to be sounded in all the Land of Israel, not just at the Temple. Since it was established in Halakhah 3:5 that the rules of New Year’s Day and Day of Atonement in a Jubilee year are identical, there seems to be no reason not to blow the shofar on a Sabbath outside the Temple., etc? He said to them, this one you convey in all your Land, therefore not another one¹³While this argument is attributed here to an Amora of the generation before the last, it is given in Sifra Behar Parashah 2(5): “Why does the verse say, on the tenth of the month, on the Day of Atonement? Since it says, on the Day of Atonement, would I not know that it is on the tenth of the month? But to tell you that on the tenth of the month it pushes the Sabbath aside in all of your Land, but the sound of New Year’s day does not push the Sabbath aside in all of your Land, only at the place of the Court.” This argument justifies Rabban Joḥanan ben Zakkai’s decision to have the shofar blown at Jabneh.. They said to him, or we might say, this one you convey in your Land, therefore another one both in your Land and outside the Land. Rebbi Jonah said, if it were written “convey a shofar in your Land”, I would have said that here he restricted and at another place he extended. But in all your Land, here he extended and at another place he restricted¹³While this argument is attributed here to an Amora of the generation before the last, it is given in Sifra Behar Parashah 2(5): “Why does the verse say, on the tenth of the month, on the Day of Atonement? Since it says, on the Day of Atonement, would I not know that it is on the tenth of the month? But to tell you that on the tenth of the month it pushes the Sabbath aside in all of your Land, but the sound of New Year’s day does not push the Sabbath aside in all of your Land, only at the place of the Court.” This argument justifies Rabban Joḥanan ben Zakkai’s decision to have the shofar blown at Jabneh..

HALAKHAH: “Lulav and willow six and seven,” etc. ⁶This paragraph is copied in Ševi`it1:7 (Notes 48–58, שׁ). Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow”¹The entire Chapter only refers to the service in the Temple. The willow twigs referred to here are not those tied to the lulav; these are subsumed under the name of lulav and are not mentioned further, just as the myrtle branches are not mentioned. The willow twigs are large ones used around the altar, as described in Mishnah 4. The numbers mentioned refer to the number of days the corresponding action is required. If the Sabbath of the holiday week was not the first day, the willow twigs to surround the altar were not brought on the Sabbath. is practice going back to Moses on Mount Sinai. This is against Abba Shaul⁷Halakhah 3:3, Babli 34a., since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai⁸Babli 34a.. This is against Rebbi Aqiba⁹In Sifry Num. 250 the argument is given in the name of R. Jehudah ben Bathyra, with different arguments ascribed to R. Aqiba and R. Nathan. The argument notes that in Num. 29 the sacrifices for the different days of Tabernacles are given in stereotyped language; the words noted are deviations from the usual ונסכה, כמשפט. R. Aqiba’s argument is presented differently in the Babli, Zevaḥim 110b., since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations¹⁰Num. 29:19.. On the sixth say, and its libations¹¹Num. 29:31.. On the seventh day, and its rules¹²Num. 29:33.. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees13? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings¹⁴The rule (Mishnah Ševi`it1:7) that ten tree saplings planted over a surface area of a bet seah(5’000 square cubits) may be tended up to New Year’s Day. are institution of the prophets¹⁵Babli 44a; Moed qaṭan3b.. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word¹⁶Deut. 32:47., if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you¹⁷They are Babylonian customs introduced into Palestine., prostrating oneself on the fast day¹⁸Prostrating oneself in the re-enactment of the High Priest’s service on the Day of Atonement (Avodah zarah4:1, Note 18)., and the willow of the seventh day¹⁹Using separate willow twigs on the seventh day of Tabernacles in the prayers for winter rains. Confirmed in the Babli, 44a.. The rabbis of Caesarea say, also the moving²⁰According to J. Levy, the root is קזז “to push aside, to move”. It refers to the calendar rule given by R. Simon in the following. It is established in Mishnah Roš Haššanah 2:11–12 that rabbinic Judaism permits a computed calendar which may deviate from the exact astronomical data. This is used to make sure that the Day of Atonement be neither Friday nor Sunday, since in those cases it would be difficult either to prepare a meal for breaking the fast or one to prepare for the fast. The calendar rules allow for one more condition. One prefers that New Year’s day not be on a Sunday, to make sure that the seventh day of Tabernacles not be on the Sabbath, rather than New Year’s Day (and the first day of Tabernacles) not be on the Sabbath, since outside the Temple the shofar may still be blown on the Second Day of the New Year..

HALAKHAH: “Lulav and willow six and seven,” etc. ⁶This paragraph is copied in Ševi`it1:7 (Notes 48–58, שׁ). Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow”¹The entire Chapter only refers to the service in the Temple. The willow twigs referred to here are not those tied to the lulav; these are subsumed under the name of lulav and are not mentioned further, just as the myrtle branches are not mentioned. The willow twigs are large ones used around the altar, as described in Mishnah 4. The numbers mentioned refer to the number of days the corresponding action is required. If the Sabbath of the holiday week was not the first day, the willow twigs to surround the altar were not brought on the Sabbath. is practice going back to Moses on Mount Sinai. This is against Abba Shaul⁷Halakhah 3:3, Babli 34a., since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai⁸Babli 34a.. This is against Rebbi Aqiba⁹In Sifry Num. 250 the argument is given in the name of R. Jehudah ben Bathyra, with different arguments ascribed to R. Aqiba and R. Nathan. The argument notes that in Num. 29 the sacrifices for the different days of Tabernacles are given in stereotyped language; the words noted are deviations from the usual ונסכה, כמשפט. R. Aqiba’s argument is presented differently in the Babli, Zevaḥim 110b., since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations¹⁰Num. 29:19.. On the sixth say, and its libations¹¹Num. 29:31.. On the seventh day, and its rules¹²Num. 29:33.. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees13? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings¹⁴The rule (Mishnah Ševi`it1:7) that ten tree saplings planted over a surface area of a bet seah(5’000 square cubits) may be tended up to New Year’s Day. are institution of the prophets¹⁵Babli 44a; Moed qaṭan3b.. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word¹⁶Deut. 32:47., if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you¹⁷They are Babylonian customs introduced into Palestine., prostrating oneself on the fast day¹⁸Prostrating oneself in the re-enactment of the High Priest’s service on the Day of Atonement (Avodah zarah4:1, Note 18)., and the willow of the seventh day¹⁹Using separate willow twigs on the seventh day of Tabernacles in the prayers for winter rains. Confirmed in the Babli, 44a.. The rabbis of Caesarea say, also the moving²⁰According to J. Levy, the root is קזז “to push aside, to move”. It refers to the calendar rule given by R. Simon in the following. It is established in Mishnah Roš Haššanah 2:11–12 that rabbinic Judaism permits a computed calendar which may deviate from the exact astronomical data. This is used to make sure that the Day of Atonement be neither Friday nor Sunday, since in those cases it would be difficult either to prepare a meal for breaking the fast or one to prepare for the fast. The calendar rules allow for one more condition. One prefers that New Year’s day not be on a Sunday, to make sure that the seventh day of Tabernacles not be on the Sabbath, rather than New Year’s Day (and the first day of Tabernacles) not be on the Sabbath, since outside the Temple the shofar may still be blown on the Second Day of the New Year..

HALAKHAH: “Lulav and willow six and seven,” etc. ⁶This paragraph is copied in Ševi`it1:7 (Notes 48–58, שׁ). Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow”¹The entire Chapter only refers to the service in the Temple. The willow twigs referred to here are not those tied to the lulav; these are subsumed under the name of lulav and are not mentioned further, just as the myrtle branches are not mentioned. The willow twigs are large ones used around the altar, as described in Mishnah 4. The numbers mentioned refer to the number of days the corresponding action is required. If the Sabbath of the holiday week was not the first day, the willow twigs to surround the altar were not brought on the Sabbath. is practice going back to Moses on Mount Sinai. This is against Abba Shaul⁷Halakhah 3:3, Babli 34a., since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai⁸Babli 34a.. This is against Rebbi Aqiba⁹In Sifry Num. 250 the argument is given in the name of R. Jehudah ben Bathyra, with different arguments ascribed to R. Aqiba and R. Nathan. The argument notes that in Num. 29 the sacrifices for the different days of Tabernacles are given in stereotyped language; the words noted are deviations from the usual ונסכה, כמשפט. R. Aqiba’s argument is presented differently in the Babli, Zevaḥim 110b., since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations¹⁰Num. 29:19.. On the sixth say, and its libations¹¹Num. 29:31.. On the seventh day, and its rules¹²Num. 29:33.. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees13? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings¹⁴The rule (Mishnah Ševi`it1:7) that ten tree saplings planted over a surface area of a bet seah(5’000 square cubits) may be tended up to New Year’s Day. are institution of the prophets¹⁵Babli 44a; Moed qaṭan3b.. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word¹⁶Deut. 32:47., if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you¹⁷They are Babylonian customs introduced into Palestine., prostrating oneself on the fast day¹⁸Prostrating oneself in the re-enactment of the High Priest’s service on the Day of Atonement (Avodah zarah4:1, Note 18)., and the willow of the seventh day¹⁹Using separate willow twigs on the seventh day of Tabernacles in the prayers for winter rains. Confirmed in the Babli, 44a.. The rabbis of Caesarea say, also the moving²⁰According to J. Levy, the root is קזז “to push aside, to move”. It refers to the calendar rule given by R. Simon in the following. It is established in Mishnah Roš Haššanah 2:11–12 that rabbinic Judaism permits a computed calendar which may deviate from the exact astronomical data. This is used to make sure that the Day of Atonement be neither Friday nor Sunday, since in those cases it would be difficult either to prepare a meal for breaking the fast or one to prepare for the fast. The calendar rules allow for one more condition. One prefers that New Year’s day not be on a Sunday, to make sure that the seventh day of Tabernacles not be on the Sabbath, rather than New Year’s Day (and the first day of Tabernacles) not be on the Sabbath, since outside the Temple the shofar may still be blown on the Second Day of the New Year..

⁹This paragraph is part of a text in Yebamot12:2 (Notes 50–59,ז). A ram’s horn of idolatry¹⁰The ram's horn used on New Year's Day. or a seduced city¹¹The usufruct of any implements of idolatrous worship is forbidden. The horn is only permitted since Divine Commandments are not for enjoyment or use. The Babli, Roš Haššanah28a, agrees.. Rebbi Eleazar said, it is qualified. Rebbi Ḥiyya stated, it is qualified. Rebbi Hoshaia stated, it is disqualified¹²The Babli, Roš Haššanah28a, disagrees in this case since a ram's horn in a “seduced city” must be burned and therefore is considered to be ashes even if not burned. Arguments of this kind are absent in the Yerushalmi.. Everybody agrees about a lulav that it is disqualified. What is the difference between a ram’s horn and a lulav? Rebbi Yose said, about a lulav it is written: You shall take for yourselves¹Lev.23:40: You shall take for yourselves on the First Day a fruit of the splendor tree, date-tree palms, a branch of the rope tree, and brook-willows. The lulav is the young palm branch. While in the verse it is called “palm”, because the leaves of the palm-tree spread out from the spine of the branch like fingers of a hand, it is traditional to take a young branch with the leaves still tightly clinging to its spine. From this the name לולב “tube” (cf. Note 27)., from what is your own⁶Babli 29b; Sifra Emor Pereq17(2). The paragraph is a much shortened version of Lev.r. 30(6), starting with R. Ḥiyya’s statement and ending with the lesson “woe to this one …”. Not from what is forbidden for usufruct. But here, a day of horn blowing it shall be for you¹³Num. 29:1.. Rebbi Eleazar said, there he fulfills his obligation by the thing itself¹⁴It is a general rule that a stolen or robbed object has to be returned in kind to its owner only if it is unchanged. Once the thief or robber has changed it so its original shape cannot be restored, it becomes the property of its current holder and the original owner only has a claim for its money’s worth and eventual fines (Or zarua § 274). Therefore it is the robber’s property and even in the case of a lulav could be used on the holiday.. But here he fulfills his obligation by the sound. Is there a sound which is forbidden for usufruct?

Where do they disagree¹³Num. 29:1.? If he robbed it smoothed. But if he robbed it and smoothed it, he owes him money¹⁴It is a general rule that a stolen or robbed object has to be returned in kind to its owner only if it is unchanged. Once the thief or robber has changed it so its original shape cannot be restored, it becomes the property of its current holder and the original owner only has a claim for its money’s worth and eventual fines (Or zarua § 274). Therefore it is the robber’s property and even in the case of a lulav could be used on the holiday.. If he robbed a lulav from one, a myrtle branch from another, and a willow branch from a third and tied them together¹⁵The Babli 30a holds that this case certainly is disqualified since the tie is reversible and a reversible change does not transfer ownership.? Let us hear from the following: A robbed sukkah, there are Tannaim who stated, it is qualified; there are Tannaim who stated, it is disqualified. Rebbi Simon in the name of Rebbi Joshua ben Levi: He who said, it is qualified, if he robbed the real estate¹⁶Since he changed the real estate by building a sukkah on it. The Babli 31a disagrees since (1) real estate cannot be robbed since the owners eventually will be able to reclaim their property by proving their title in court (a principle accepted in the Yerushalmi, Peah2:7 Note 132, Kilaim7:5 Note 72, Bava qamma10:6 Note 66) and (2) the sukkah is only a temporary building.. He who said, it is disqualified, if he robbed the agricultural waste. It is impossible that he not tie them together¹⁷Therefore even if he robbed the material for the roof it should become the robber’s property.. If he places it from the top. The rabbis of Caesarea in the name of Rebbi Joḥanan: In every case it is disqualified¹⁸They hold that only permanent change can effect a transfer of ownership, the doctrine of the Babli.. What is the robbed one which is disqualified¹⁹This question does not contradict the statement of the rabbis from Caesarea. Accepting their reasoning, what are the limits of “robbing a sukkah”?? Any time a person enters another’s sukkah without his knowledge²⁰The Babli 31a characterized this as R. Eliezer’s minority opinion.. As the following. Gamliel the twin made himself a sukkah on the market²¹Using public property for a sukkah without proper authorization is robbing the public.. Rebbi Simeon ben Laqish passed by and told him, who gave you permission?

It is written⁶¹Lev. 23:38., in addition to the Sabbaths of the Eternal, and in addition to your gifts, etc., which you will give to the Eternal. For I could think that on a holiday⁶²“Holiday” here always means “holiday of pilgrimage”, to exclude the High Holidays. one brings only the holiday sacrifices⁶³Since in general everything forbidden on the Sabbath is forbidden on a holiday except preparation of food.; from where that sacrifices by a single person or by a community which were dedicated for the holiday shall be brought on the holiday? The verse says, in addition to the Sabbaths of the Eternal, … which you will give to the Eternal⁶⁴“…” refers to your donations, all your vows, and all your voluntary gifts.. This refers to birds and flour offerings⁶⁵Which may be obligatory as reparation or purification offerings; for persons far from the Sanctuary they do not require an additional trip. Sifry Num. 152., to add all of them to be brought on the holiday. “I could think that this is voluntary; the verse says⁶⁶Num.29:39. “These” refer to in addition to your vows, and your voluntary gifts, your elevation offerings, and your flour offerings, and your libations, and your well-being offerings. The plural “your festive occasions” shows that for missing one holiday one cannot transgress “do not delay”; Babli 4b., these you shall do on your festive occasions, ‘these’ are established as duty, that all of them be brought on the holiday. I could think on any holiday of his choosing; the verse says⁶⁷Deut.12:5–6., you shall come there and bring there. If to permit, it already was permitted. If to establish, it already was established. Then why is it said, you shall come there and bring there? This refers to the first holiday which happens to come his way. I could think that one of these passed, he transgressed because ‘do not delay’? The verse says, these you shall do on your festive occasions; he does not transgress because of ‘do not delay’ until the holidays of a full year have passed by him⁶⁸The sentence is the last in the list of holiday sacrifices for the entire year. Sifry Deut.63.. Rebbi Simeon says three holidays in order. How is this? If he vowed before Passover, only if Passover, and Pentecost, and Tabernacles passed by him. If he vowed before Pentecost, only if Pentecost, and Tabernacles, and Passover, and Pentecost, and Tabernacles passed by him. If he vowed before Tabernacles, only if Tabernacles, and Passover, and Pentecost, and Tabernacles passed by him.”⁶⁹Sifra Emor Pereq15(1–4).
* Here starts an extensive Genizah fragment edited by L. Ginzberg (G).

They asked before Rebbi Ila, so far for a commandment. From where a prohibition? The verse says⁶⁷Deut.12:5–6., you shall come there and bring there. Where do we hold? If for a commandment, it already had been said⁶⁶Num.29:39. “These” refer to in addition to your vows, and your voluntary gifts, your elevation offerings, and your flour offerings, and your libations, and your well-being offerings. The plural “your festive occasions” shows that for missing one holiday one cannot transgress “do not delay”; Babli 4b.. But if it cannot refer to a commandment, refer it to a prohibition. *Does one transgress about a Pesaḥ sacrifice at its proper time⁷⁰If an animal was dedicated to be used as Pesaḥ and intentionally it was not used, it cannot be used the next year since it will be too old. It cannot be used as well-being sacrifice since it does not qualify under the rules spelled out in Pesaḥim. Therefore the three-holiday rule is not applicable in this case, and the three-holiday rule is not applicable in all cases. (The animal could be sold immediately for a sacrifice and the money used to buy an animal as well-being sacrifice to which the three-holiday rule would apply.)? It was found stated, about Pesaḥ sacrifice at its proper time one transgresses. If it were otherwise, what would we say? Rebbi Samuel, the son of Rebbi Yose ben Rebbi Abun said, that you should not say that since if it was lost and found after the owner was exculpated, its body is brought as well-being offering⁷¹Mishnah Pesaḥim9:5, Note 82., therefore it was a question whether one transgresses about a Pesaḥ sacrifice at its proper time⁷²Since if the omission is not intentional the three-holiday rule would apply.. They asked before Rebbi Ze`ira, does one transgress between one holiday and the next<sup>73</sup>Since the obligation of actually bringing the sacrifice is restricted to the holiday week (in the case of Pentecost, which has no week, the holiday and the following six days.)? Rebbi Abba objected, was it not stated, a holiday offering which was not brought on the first shall be brought on the second; does one permit him to transgress<sup>74</sup>Therefore the question asked before R. Ze`ira has to be answered in the negative.? In addition from the following: You shall do⁷⁵Deut. 23:24; the source about vows in general., a positive commandment. Guard⁷⁵Deut. 23:24; the source about vows in general., a prohibition. Does he not transgress a positive commandment and a prohibition only after three holidays⁷⁶As established in the preceding paragraph.? Rebbi Abun in the name of the rabbis there: If one said, I take upon me the obligation to bring an elevation offering on Monday. Once Monday has passed and he did not bring it, he transgresses⁷⁷This is another case in which the three- holiday rule is inoperative. If a specific date was mentioned in the vow, once the date is passed the vow is not fulfilled.. If its year is complete you cast down the last day and he transgresses every single day⁷⁸This is a different case, similar to that of Pesaḥ. All animals destined for the altar have age limits. If an animal was vowed to the altar but its age limit was reached before it was sacrificed, the vow cannot be fulfilled anymore and is broken irrespective of the three-holiday rule.. If it is so, if three holidays have passed you cast down the last holiday and he transgresses every single holiday. Rebbi Abun bar Ḥiyya asked, if its year was completed on Pentecost, is it possible to say it is not qualified and he transgresses⁷⁹Since on the holiday itself only the holiday offerings may be slaughtered, and on the following days the animal already would be too old, the animal would have to be offered on the day preceding the holiday. (The same statement could have been made for any other holiday.)?

MISHNAH: If there is no knowledge at the start but there is knowledge at the end¹⁰⁷If there was no knowledge at the start and therefore no forgetting, there can be no variable sacrifice. But since the purity of the Sanctuary or of its sancta was impaired, a sacrifice is needed which, however, cannot be that of a particular person. It must be the people’s sacrifice., the he-goat brought outside¹⁰⁸The holiday purification offering of the Day of Atonement (Num. 29:11) which is treated following the rules of all holidays and is not mentioned in Lev. 16. or the Day of Atonement¹⁰⁹If there is no Temple. atone as it is said, in addition to the atoning purification offering¹¹⁰Num. 29:11. The atoning purification offering is the one mentioned in Lev. 16:15.; what the one atones for the other atones for. Since the one inside atones only on matters which were known¹¹¹Where there is awareness of violation of the rules of purity. For unknown violations see Mishnah 4., also the outside one should atone only on matters which were known.

There are Tannaim who state that all of them are inferred from the Pesaḥ. There are Tannaim who state that each of them is inferred from its place. He who said that all of them are inferred from the Pesaḥ, since at its fixed time which is said (here) [about Pesaḥ pushes impurity aside, also at its fixed time which is written about all of them] pushes impurity aside⁷⁰Since it says (Lev.23:4): These are the times of the Eternal, holy convocations, which you have to proclaim at their fixed times. Cf. Chapter 6, Halakhah 1.. He who said that each of them is inferred from its place, from where does he have it? It comes as it is stated⁷¹Babli 77a, Menaḥot73a, Sifra Emor Pereq 17(13).: “Rebbi says, why does the verse say, Moses told the holidays of the Eternal⁷²Lev. 23:44.. Since we learned only about Pesaḥ and the daily sacrifices that they push the Sabbath aside, since it is said about them at its fixed time⁷³Num. 9:2, 28:2., from where the rest of public offerings? The verse says, these you shall offer to the Eternal at your fixed times⁷⁴Num. 29:39.. For the Omer and what is brought with it, and for the Two Breads and what is brought with them, we have no information. But since it is said, Moses told the holidays of the Eternal to the Children of Israel⁷¹Babli 77a, Menaḥot73a, Sifra Emor Pereq 17(13)., this fixed it as obligation that all of them have to be offered in impurity.” Just as they are brought in impurity, should they not be eaten in impurity? It is a decision of the verse: Any meat that touched anything impure may not be eaten⁷⁵Lev. 7:19.. One would say that the same is valid for the Pesaḥ. This is different since from the start this is what it is for⁶⁸Since it is written (Ex. 12:4), Everybody according to his eating you should slaughter the lamb..

Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: The one who stands before the Ark on New Year’s holiday does not have to mention the New Moon¹⁴²The reader stands before the Ark. Before the invention of printing, he was the only one having a prayer text before him and was supposed to recite all prayers aloud. Except on holidays, the congregation were supposed to recite the Šema` and the `Amidah by heart.
In the main prayer, the `Amidah, in all four times (evening, morning, musaf, afternoon) one does not mention that New Year’s Day also is New Moon Day. (In the Ashkenazic rite, in which the verses describing the sacrifices of the day are recited, the New Moon is mentioned in the quote of Num. 29:6.). Rebbi Aḥa bar Pappus said, it was stated thus: ¹⁴³A related text in Tosephta Berakhot3:12.“The one who stands before the Ark on New Year’s holiday in the morning, the House of Shammai say, he prays eight [benedictions]¹⁴⁴The three beginning and the three final benedictions required daily, one additional benediction for the Sabbath and one for the holiday. The House of Hillel require that the middle benediction refer both to holiday and Sabbath., but the House of Hillel say seven. For musaf¹⁴⁵Every New Year’s Day the musaf prayer contains three middle benedictions, one to praise God’s Kingdom, the second to His sitting in judgment over the world, the third remembering the shofar blowing at Mount Sinai and the expectation of the shofar blowing announcing the coming of the Messiah. In this version, everybody agrees that the holiday is mentioned in the declaration of God’s Kingdom; the only difference between the Houses of Shammai and Hillel is that the former require a separate benediction for the Sabbath whereas the latter hold that the Sabbath is mentioned together with the holiday in the fourth benediction. None of the parties mentions the New Moon., the House of Shammai say ten, but the House of Hillel say nine.” Should he not say eleven¹⁴⁶An extra one for the day of the New Moon.? Rebbi Yose said, where do they disagree? In a matter which needs a separate benediction. But here even on a weekday he simply includes it¹⁴⁷In the morning, afternoon and evening prayers on a Day of the New Moon there is no additional benediction; the New Moon is mentioned in an insert in the first of the last benedictions, “Service”, which is a prayer for the restoration of the Temple service with a supplication that our prayers be accepted in lieu of sacrifices.. So he should mention it in “Service”¹⁴⁸The formula used on the other 11 months of the year. The current text originates from the middle benediction of musaf of New Year’s Day.. Rebbi Yose asked, since the two he-goats of New Year’s day come because of the New Moon, why do you say that he does not have to mention the New Moon¹⁴⁹While only the elevation offering of the Day of the New Moon is mentioned in the list of sacrifices for New Year’s Day (Num. 29:6), the traditional interpretation includes also the day’s purification offering (Num. 28:15). Then one should include a mention of the New Moon at least in “Service”.? Rebbi Yose ben Rebbi Bun said, does Rebbi Abba bar Mamal¹⁵⁰It seems that one has to read “R. Yose” since R. Ba bar Mamal is not mentioned in the Halakhah. not ask correctly? As it was stated: “The two lambs of Pentecost¹⁵¹Read: “the two he-goats of Pentecost,” one prescribed in Num. 28:30 for the holiday, the other in Lev. 23:19 to accompany the two leavened breads which introduce flour from the new harvest to the Sanctuary. This is a statement of R. Simeon in Tosephta 1:2. and the two he-goats of New Year’s Day.” If the first atoned, what does the second atone for? For impurity that happened between them.¹⁵²Cf. Qiddušin 2:7, Note 166. Is that not Rebbi Simeon’s? And Rebbi Simeon splits atoning¹⁵³The answer is not acceptable since the baraita is attributed to R. Simeon who in Mishnah 5 explained that different categories of purification sacrifices atone for different categories of impurity. His opinion about the he-goat accompanying the two leavened loaves has not been recorded.. But if both of them were for the New Moon? Rebbi Abba Mari said, you cannot do that, since it is written, in addition to the elevation offering of the month¹⁵⁴Num. 29:6. Since the verse makes a clear distinction between the sacrifices for the Day of Remembrance (New Year) and the New Moon, certainly for R. Simeon they must have different purposes.. In addition, from what we have stated, “twelve for the twelve months of the year.¹⁵⁵Tosephta 1:2, a statement of R. Simeon about 32 public purification sacrifices to be brought every year. There is exactly one for each month.” A patrician stood before the Ark and did not mention the New Moon; they praised him¹⁵⁶When only the outline of the topics of benedictions were given but no prayer text were prescribed.. Rav Hoshaia asked: think of it, if they slaughtered both of them simultaneously? What impurity happened between them? Rebbi Bun said, if all of Israel are proper, would they not bring what the Torah prescribed for them¹⁵⁷He objects to the entire line of reasoning. The purification sacrifices of the holidays are given “to atone for you” (Num. 28:22,30; 29:5,11), but no provision is made to ascertain whether atonement is actually needed. This implies that they must be brought even if not needed for atonement. The same applies to the other public offerings for which the purpose is not explicitly stated.?

HALAKHAH: “Ten saplings, etc.“Rebbi Zeïra, Rebbi La, Rebbi Yasa in the name of Rebbi Joḥanan⁴⁸This paragraph (from Sukkah4:1, fol. 54b) is an introduction to the next one which will mention the ten saplings. It deals with the laws of the feast of Tabernacles when in addition to the ceremonies prescribed by the Torah the altar was adorned by long willow twigs and water was poured as libation on the altar, against the opposition of the Sadducees.: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said the willow is a word of the Torah (Lev. 23:40): “Brook willows,” two⁴⁹Babli Sukkah 34a. In the Babli, it is not implied that taking the willows in the Temple is a separate biblical commandment. (In the opinion of I. Löw, ערבה denotes not the willow but the Euphrates poplar but in Arabic ע̇דב means “willow”.). One willow for the lulab⁵⁰The three kinds of branches taken together on Tabernacles, Lev. 23:40., the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, willow and pouring of water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah⁵¹Babli Zebaḥim 110b. There, the derivation of R. Aqiba parallels the argument of Abba Shaul here, that (Num. 29:31) “and its libations” implies two libations, one of wine and one of water.. On the second day, (Num. 29:19) “and their libations.” On the sixth day, (Num. 29:31) “and its libations.” On the seventh day, (Num. 29:33) “and its rules.” מ י מ spells “water”⁵²In Sifry Num. 150, the argument is given in the name of R. Jehudah ben Batyra. In Num. 29:17–34, the sacrifices for the intermediate days of Tabernacles are given in identical language after the mention of the number of animals required. The only deviations from the identical patterns are ונסכיה ,ונסכיהם instead of ונסכה and כמשפטם instead of כמשפט. The additional letters are taken to form the word for “water.” Rabbenu Hillel notes in his commentary that ונסכיהם has two letters in excess over ונסכה so that the word to be formed would be מײם, in the time of the Yerushalmi the standard spelling of מים.. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough⁷Since the institution of the Sabbatical year is interwoven with that of the Jubilee year and the Jubilee is possible only if the Twelve Tribes are living on their ancestral lands, the Sabbatical in the times of the Second Commonwealth is not a biblical but a rabbinic institution. It is a general rule in dealing with institutions of the Men of the Great Assembly that one is restrictive in interpretation while the Temple exists and lenient when the Temple does not exist. Since one hopes that the Temple will be re-established, the rules have to be stated in the Mishnah for future generations (Interpretation of Rav Ashi in Babli Mo‘ed Qaṭan 4a)..

HALAKHAH: “Ten saplings, etc.“Rebbi Zeïra, Rebbi La, Rebbi Yasa in the name of Rebbi Joḥanan⁴⁸This paragraph (from Sukkah4:1, fol. 54b) is an introduction to the next one which will mention the ten saplings. It deals with the laws of the feast of Tabernacles when in addition to the ceremonies prescribed by the Torah the altar was adorned by long willow twigs and water was poured as libation on the altar, against the opposition of the Sadducees.: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said the willow is a word of the Torah (Lev. 23:40): “Brook willows,” two⁴⁹Babli Sukkah 34a. In the Babli, it is not implied that taking the willows in the Temple is a separate biblical commandment. (In the opinion of I. Löw, ערבה denotes not the willow but the Euphrates poplar but in Arabic ע̇דב means “willow”.). One willow for the lulab⁵⁰The three kinds of branches taken together on Tabernacles, Lev. 23:40., the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, willow and pouring of water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah⁵¹Babli Zebaḥim 110b. There, the derivation of R. Aqiba parallels the argument of Abba Shaul here, that (Num. 29:31) “and its libations” implies two libations, one of wine and one of water.. On the second day, (Num. 29:19) “and their libations.” On the sixth day, (Num. 29:31) “and its libations.” On the seventh day, (Num. 29:33) “and its rules.” מ י מ spells “water”⁵²In Sifry Num. 150, the argument is given in the name of R. Jehudah ben Batyra. In Num. 29:17–34, the sacrifices for the intermediate days of Tabernacles are given in identical language after the mention of the number of animals required. The only deviations from the identical patterns are ונסכיה ,ונסכיהם instead of ונסכה and כמשפטם instead of כמשפט. The additional letters are taken to form the word for “water.” Rabbenu Hillel notes in his commentary that ונסכיהם has two letters in excess over ונסכה so that the word to be formed would be מײם, in the time of the Yerushalmi the standard spelling of מים.. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough⁷Since the institution of the Sabbatical year is interwoven with that of the Jubilee year and the Jubilee is possible only if the Twelve Tribes are living on their ancestral lands, the Sabbatical in the times of the Second Commonwealth is not a biblical but a rabbinic institution. It is a general rule in dealing with institutions of the Men of the Great Assembly that one is restrictive in interpretation while the Temple exists and lenient when the Temple does not exist. Since one hopes that the Temple will be re-established, the rules have to be stated in the Mishnah for future generations (Interpretation of Rav Ashi in Babli Mo‘ed Qaṭan 4a)..

HALAKHAH: “Ten saplings, etc.“Rebbi Zeïra, Rebbi La, Rebbi Yasa in the name of Rebbi Joḥanan⁴⁸This paragraph (from Sukkah4:1, fol. 54b) is an introduction to the next one which will mention the ten saplings. It deals with the laws of the feast of Tabernacles when in addition to the ceremonies prescribed by the Torah the altar was adorned by long willow twigs and water was poured as libation on the altar, against the opposition of the Sadducees.: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said the willow is a word of the Torah (Lev. 23:40): “Brook willows,” two⁴⁹Babli Sukkah 34a. In the Babli, it is not implied that taking the willows in the Temple is a separate biblical commandment. (In the opinion of I. Löw, ערבה denotes not the willow but the Euphrates poplar but in Arabic ע̇דב means “willow”.). One willow for the lulab⁵⁰The three kinds of branches taken together on Tabernacles, Lev. 23:40., the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, willow and pouring of water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah⁵¹Babli Zebaḥim 110b. There, the derivation of R. Aqiba parallels the argument of Abba Shaul here, that (Num. 29:31) “and its libations” implies two libations, one of wine and one of water.. On the second day, (Num. 29:19) “and their libations.” On the sixth day, (Num. 29:31) “and its libations.” On the seventh day, (Num. 29:33) “and its rules.” מ י מ spells “water”⁵²In Sifry Num. 150, the argument is given in the name of R. Jehudah ben Batyra. In Num. 29:17–34, the sacrifices for the intermediate days of Tabernacles are given in identical language after the mention of the number of animals required. The only deviations from the identical patterns are ונסכיה ,ונסכיהם instead of ונסכה and כמשפטם instead of כמשפט. The additional letters are taken to form the word for “water.” Rabbenu Hillel notes in his commentary that ונסכיהם has two letters in excess over ונסכה so that the word to be formed would be מײם, in the time of the Yerushalmi the standard spelling of מים.. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough⁷Since the institution of the Sabbatical year is interwoven with that of the Jubilee year and the Jubilee is possible only if the Twelve Tribes are living on their ancestral lands, the Sabbatical in the times of the Second Commonwealth is not a biblical but a rabbinic institution. It is a general rule in dealing with institutions of the Men of the Great Assembly that one is restrictive in interpretation while the Temple exists and lenient when the Temple does not exist. Since one hopes that the Temple will be re-established, the rules have to be stated in the Mishnah for future generations (Interpretation of Rav Ashi in Babli Mo‘ed Qaṭan 4a)..

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

“One does not skip in the Torah.” Rebbi Jeremiah in the name of Rebbi Simeon ben Laqish: Because one does not scroll the book of the Torah in public. Rebbi Yose asked, think of it, if it was a small paragraph¹³⁰If one continues on the same page after an interruption, nothing has to be scrolled.? But so that Israel should hear the Torah in due order. But did we not state¹³¹Mishnah Yoma7:1.: “he reads after the death¹³²Lev. 16. and but on the tenth day”¹³³Num. 29:7–11. The sacrifices detailed in Num. 29:7–11 (offered by the High Priest in his year-round “golden” garments) are completely different from those required by Lev. 16, for whose service white linen garments are prescribed. Therefore mention of the text in Num. 19 is essential, but scrolling such a large distance would be an interruption of the public service.? There is a difference since this is the order of the day. You should know this, as Rebbi Simeon ben Laqish said, one never recites from memory but here he recites. Rebbi Yose ordered Bar Ulla, the beadle of the synagogue of the Babylonians: If there is one Torah¹³⁴On a day which in the Babylonian rite requires reading two different sections, such as a New Moon celebrated on a Sabbath, or a holiday. Then the Torah has to be scrolled, but this should not be done in public., scroll it behind a curtain. If there are two, take away one and bring the other²⁸Is reading without translation legitimate?.

HALAKHAH: “The entire day is qualified to read the Scroll,” as it is written⁹¹Esth.9:1., on the day the enemies of the Jews thought they would rule over them. To read the Hallel, as it is written¹¹²Ps, 118:24., this is the day the Eternal made, let us enjoy and be happy on it. To blow the shofar, as it is written¹¹³Num. 29:1., a day to shofar blowing it shall be for you. To take the lulav, as it is written¹¹⁴Lev. 23:40, you shall take for yourselves on the first day. For the musaf prayer, and for musaf sacrifices, as it is written¹¹⁵Lev. 7:38. The verse continues: to bring their sacrifices to the Eternal., on the day on which He commanded the Children of Israel, etc.

They wanted to say that the large {hole}¹¹⁶In the bowl mentioned in Mishnah 7. was for water, the small one for wine, for Rebbi Jonah said in the name of Rebbi Immi: A hole which does not let pass water passes wine, what does not let pass wine passes oil, does not let pass oil passes honey. And even if you say it is the other way¹¹⁷If one confirms by experiment that the more viscous fluid requires a larger hole, Babli 48b. around, is that not Rebbi Jehudah’s? And Rebbi Jehudah said, a log he was pouring all eight days¹¹⁸The entire part of Mishnah after R. Jehudah’s statement also is R. Jehudah’s. Since he states that the volume of water is one third of the volume of wine, it is obvious that the hole of the water bowl must be much smaller than that of the wine bowl if both bowls should simultaneously empty. For the Babli 48b his bowl must be smaller.. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: If he preceded them before the sacrifice, what¹¹⁹If pouring the water is an independent sacral act it cannot be performed before the morning daily sacrifice nor after the evening daily sacrifice. If it is an appendix to the sacrifices like the libations of wine it can be performed any time, including the night following the day. Babli Ta`anit 2b.? If he poured in the night, what? If he did not pour today may he pour the next day? He said to him, let us hear from the following which Rebbi Ila said in the name of Rebbi Yasa: And its libations¹²⁰Num. 29:31, the text for the sixth day of Tabernacles., the same for libations of water as for libations of wine¹²²This paragraph is from Yoma, Halakhah 1:5, Notes 213–222.. This implies that if he preceded them before the sacrifice, it is qualified. If he poured in the night, it is qualified. If he did not pour today he may not pour the next day, because if the day passed, its sacrifice passed.

The Sabbath enters into the number of the days of mourning¹Cf. M.Ḳ. 19a (Sonc. ed., p. 121). but does not interrupt;²Although all mourning is suspended on the Sabbath it is yet reckoned as one of the seven days, and the remaining days of mourning continue after the Sabbath. Festivals interrupt³Cancel the rest of the days of mourning. but do not enter into the number.⁴If the burial took place during the Festival. R. Eliezer said: Since the destruction of the Temple, ‘Aẓereth⁵lit. ‘solemn assembly’, the name given in Rabbinic literature to Pentecost. The Rabbis regarded this Festival as the complement of Passover in the same way that Shemini ‘Aẓereth (cf. Num. 29, 35) is the complement of Tabernacles. is reckoned as the Sabbath [during the period of mourning]. Rabban Gamaliel⁶So GRA; V has ‘Rabban Simeon b. Gamaliel’. said: New Year and the Day of Atonement are [in this respect] like the Festivals; but the Sages say: The rule is according to the view of neither, but ‘Aẓereth is like the Festivals and the New Year and Day of Atonement are like the Sabbath.

Should one not say the same for Hallel? Not all people are there⁸⁴Since Hallel draws large crowds and they respond in chorus “hallelujah” to the reader’s words (cf. Šabbat16, Note 59), the service also could be mistaken as start of an insurrection.. Then should one not say the same for blowing, not all people are there⁸⁵This makes R. Joḥanan ’s explanation unlikely.? Rebbi Jonah said, it is written, day, day they will seek⁸⁶Is.58:2, read as asserting that on two days of the year everybody comes (early) to the synagogue, New Year’s day and the Seventh day of Tabernacles., that is shofar blowing and willow twigs. Rebbi Joshua ben Levi in the name of Rebbi Alexander heard it from the following: ⁸⁷Ps.17:2.Eternal, listen to sincerity, this is the reading of the shema`. Take note of my song, this is the song of Torah<sup>88</sup>The recitation of the Torah following musical accents.. Listen to my prayer, this is prayer. Disregard swindling lips, this is musaf. What is written afterwards? From before You may my judgment come<sup>89</sup>Ps.17:3. This makes blowing at musaf a Davidic institution, contradicting R. Joḥanan ’s explanation.. Rebbi Aḥa bar Pappus said before Rebbi Ze`ira, there is a difference, since the obligation of the day is in musaf⁹⁰The biblical obligations of the day are all expressed in terms of the musaf sacrifice.. Rebbi Taḥlifa from Caesarea said, the verse says so: A day of shofar blowing, and you shall make⁹¹Num. 29:1–2.. Rebbi Eleazar ben Rebbi Yose in the name of Rebbi Yose bar Qaṣarta: For all sacrifices it is written and you shall offer, but here is written, you shall make⁹²New Year’s Day’s musaf is the only one characterized as doing, not offering. This is taken as a hint that some other activity besides sacrificing is involved, referring to blowing the shofar... The Holy One, praise to Him, said to them, since you came before Me in judgment on New Year’s day and left in peace, I consider it as if you were newly created⁹³One could vocalize בִּרְייָה חֲדָשָׁה “a new creature”..

GEMARA. ‘R. Meir said’: The Rabbis have taught:⁶⁴The story is not found elsewhere in Talmudic literature. R. Meir once went to a certain place where an old man asked him, ‘Why is it written, It is a sweet savour, an offering made by fire unto the Lord,⁶⁵e.g. Ex. 29, 18. [and elsewhere it is written, An offering made by fire, of a sweet savour unto the Lord]?’⁶⁶e.g. Num. 29, 13. The words within brackets are not in V but added by H. He was not in possession [of the answer], so he went to the Beth Hammidrash and inquired. They told him, ‘The one passage refers to those who occupy themselves with the study of the Torah for its own sake, and the other to those who occupy themselves not for its own sake’.⁶⁷Where the motive is disinterested the study of the Torah is a sweet savour first and an offering made by fire second; otherwise it is reversed. For the comparison of the Torah to fire, cf. Deut. 33, 2, a fiery law. As for R. Meir who taught: ‘Whoever occupies himself with the Torah for its own sake’, etc.,⁶⁸At the beginning of the Baraitha. was he not in possession of what R. Joḥanan⁶⁹This name varies in the sources, e.g. R. Isaac and R. Abba. said: [It is written,] And the Lord saith: Because they have forsaken My law which I set before them, etc.⁷⁰Jer. 9, 12.: The Holy One, blessed be He, said [54b], ‘I have exiled Israel not because of idolatry, immorality and murder, but because they forsook My law; as it is stated, And have forsaken Me, and have not kept My law⁷¹ibid. XVI, 11.—if they forsook Me why did they not keep My law?’⁷²j.Ḥag. I, 7, 76C. Hence the Sages declared:⁷³Pes. 50b (Sonc. ed., p. 245). Let a man ever occupy himself with the Torah even not for its own sake; because from doing it not for its own sake, he will come to do it for its own sake.
[R. Meir] made his statement on the principle of R. ‘Aḳiba, for it has been taught: R. ‘Aḳiba said: Whoever reads [the Torah] not for its own sake, it were better for him that he had died at birth;⁷⁴lit. ‘it would have been better for him had the afterbirth been turned on his face’. for it is stated, And ye shall keep My commandments, and do them.⁷⁵Lev. 22, 31. The purpose of studying the precepts of the Torah is to do them. But whoever reads [the Torah] for its own sake, Scripture accounts it to him as though he had fulfilled [the precepts], as it is stated, And do them.⁷⁶Cf. Sanh. 99b (Sonc. ed., p. 675). The following was quoted in refutation of R. Joḥanan’s statement: What was the cause of the first destruction of Jerusalem? Idolatry. And of the second destruction? Causeless hatred;⁷⁷Tosiftha Men. XIII, 22 (ed. Zuckermandel, p. 533) cites this in the name of R. Joḥanan b. Torthah. so were there not two causes?⁷⁸R. Joḥanan gives only one cause for the first destruction and one for the second destruction. R. Joḥanan can reply: It is the Holy One, blessed be He, Who spoke thus: They have forsaken Me. Why? Because they have not kept My law;⁷⁹One cause was the effect of the other, and so there were not two causes. consequently if they had kept My law they would not have forsaken Me. And as to your question on [the destruction of] the Second Temple, causeless hatred is different because it is more grievous than idolatry.⁸⁰Hence one cause sufficed. Whence do we know this? For it is written, Ephraim is joined to idols; let him alone:⁸¹Hosea 4, 17. As long as they are joined together even [to worship] their idols, leave them alone;⁸²So long as there was unity among the people, even for a base purpose, God would not punish them. [and it is written,] Their heart is divided; now shall they bear their guilt.⁸³ibid. X, 2. Only when the people are divided through enmity they suffer divine punishment. If so, what [was the cause of] the first destruction? With the First Temple it was different; He deferred the punishment from the days of Rehoboam. Or if you wish I can say that the First Temple was also destroyed for the reason their heart is divided.
The Rabbis have taught:⁸⁴This statement is not found in the Talmudic sources. Whoever hates another is as though he were his murderer, as it is stated, But if any man hate his neighbour, and lie in wait for him, and rise up against him, and smite him mortally that he die⁸⁵Deut. 19, 11. Hatred may lead to murder. Cf. Sifrë, Deut., §§186f. (ed. Friedmann, p. 108b).—were it in his power he would kill him.

It is permitted to skip from place to place in [a scroll of] a Prophet,¹¹Omitting the intermediate portions. but not in a Torah scroll, because [the scroll of] a Prophet may be unrolled in public but not of the Torah.¹²The unrolling of which might disturb the congregation. Similarly ruled R. Jeremiah in the name of R. Simeon b. Laḳish: A Torah scroll may not be unrolled in public.
R. Jose enquired: Suppose¹³GRA in agreement with j.Meg. IV, 5, 75b. V and H read ‘interpreted it, as for instance’. there was only a small section [which one wished to skip]!¹⁴And consequently no unrolling is required. Why, then, should skipping in such a case be forbidden? The real reason¹⁵lit. ‘but’ added by GRA. V and H omit. is that Israel shall hear the Torah in its proper order. But have we not learned: [The High Priest] reads [in public] aḥarë moth¹⁶lit. after the death, designating the section Lev. 16. and ’ak be‘asor?¹⁷lit. howbeit on the tenth, designating the section beginning Lev. 23, 27. These sections are far removed from one another and the Torah scroll must consequently be unrolled in public. Why is this permitted? [With these two sections] it is different,¹⁸Therefore unrolling in public is permitted. because they deal with the statutory order [of the reading] of the day.¹⁹i.e. the Day of Atonement. As they form one subject, skipping from place to place is allowed. You can see the reason²⁰lit. ‘and you may know’. for yourself, because R. Simeon b. Laḳish ruled, ‘No part of the Torah may be²¹lit. ‘in every place one may not’. read by heart’, and yet here²²The section beginning And on the tenth day (Num. 29, 7). [the High Priest] reads by heart.²³For the reason stated above.

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).