Rujukan Talmud untuk Imamat 1:15: Jerusalem Talmud Yoma, Jerusalem Talmud Shabbat, Jerusalem Talmud Megillah & Jerusalem Talmud Kiddushin

What is the status of motion by an Non-Cohen⁴³This question cannot be about the Day of Atonement, where not even an ordinary Cohen may perform one of the duties of the High Priest, but of the regular service in the Temple, except those where the verse explicitly prescribes that a Cohen has to move the object; cf. Lev. 1:15.? Ḥizqiah said, motion by a Non-Cohen is qualified. Rebbi Yannai said, motion by a Non-Cohen is disqualified. A Mishnah disagrees with Rebbi Yannai⁴⁴Mishnah Zevaḥim 3:2. As a rule, sacral acts by the priests have to be performed with their right hands. Therefore the blood of a sacrifice has to be collected by the Cohen in a sacred vessel held in his right hand; if later he temporarily switches the vessel to his left hand he may return it to his right hand and it remains qualified.: “If he received with his right hand and put it in his left hand, he shall return it to his right hand.” Is his left hand not like a Non-Cohen? Explain it if his left hand was towards the inside⁴⁵If he returns the vessel to the right hand he increases its distance from the altar; this is not part of the transport of the blood to the altar.. Rebbi Abba said, even if you are saying, towards the outside, there is a difference between motion by a Non-Cohen and one which is automatic. Rebbi Zeˋira said, they did not consider a movement of his hand as motion. A Mishnah disagrees with Rebbi Yannai:⁴⁶Mishnah Zevaḥim 3:2. “If from the vessel something was spilled on the floor and he collected it, it is qualified.” Rebbi Bevai said, explain it if it was rolling towards the inside. Rebbi Abba said, even if you are saying towards the outside, there is a difference between motion by a Non-Cohen and one which is automatic. Rebbi Zeˋira said, they did consider a movement of his hand as motion. The Mishnah disagrees with Rebbi Yannai: “He took the fire-pan²With the hot coals, which he had deposited on the uppermost step at the entrance to the Temple. into his right hand and the cup in his left.” There is a difference because he cannot do it otherwise. Should he hang it on his arm? It is not respectful. May he switch? They wanted to say⁴⁷The unanimous opinion of the members of the Academy although there is no tannaitic statement to guide the decision., if he switched it was disqualified. Should he lower it⁴⁸Put the vessel in his left hand under the right hand to support the right hand.? If he lowered it from his right hand to his left hand it is qualified. Could we say that also there⁴⁹Can one say in the case from Zevaḥim that the vessel could remain in his left hand if it is held on his right hand side below his right hand?, let him lower it? There if he lowered it it is disqualified. [If he switched it is disqualified.]⁵⁰Addition by the corrector; correct but not absolutely necessary. But here if he lowered it it is qualified; if he switched it is disqualified⁵¹If the fire pan is in his left hand and the cup with the dry incense powder in his right hand..

¹⁷³Here starts another Genizah fragment edited by Ginzberg (pp. 74–75) of which very little is readable for this paragraph. An outsider who officiated in the Temple on the Sabbath¹⁷⁴He commits a deadly sin by officiating (Num. 18:7). In addition, the Temple service on the Sabbath requires many acts, slaughter and burning of sacrifices, which outside the Temple are capital crimes. If the act was unintentional, how many purification sacrifices are due?, or a deformed person who officiated in impurity¹⁷⁵The deformed Cohen is barred from officiating (Lev. 21:16–24). Any impure Cohen is similarly barred (Lev. 22:3). Are the disabilities cumulative or is disqualification one and the same? The question is raised but neither discussed nor answered; it is treated in the parallel in the Babli, Yebamot 32a., the Elder Rebbi Ḥiyya said, two; bar Qappara said, one. Bar Qappara objected to the Elder Rebbi Ḥiyya: is the outsider liable for any service which is permitted to a Cohen¹⁷⁶Everybody agrees that as an officiating outsider he is liable for a sacrifice. The question is about the Sabbath. Outside the Temple, the Sabbath prohibitions apply to Cohanim and to everybody else. They are lifted in the Temple precinct by biblical decree. Since there is no verse re-instituting the prohibition for laymen in the Temple precinct one should conclude that violating Sabbath prohibitions in the course of Temple service is not sanctionable irrespective of the person who officiates. This is Bar Qappara’s position.? He^176aS. Lieberman has shown that וּמוֹתִיב should be read as הוּא מוֹתִיב. objected and he answered it. Is there not the handful¹⁷⁷We find that prohibitions are to be lifted for Cohanim but not for laymen inside and outside the Temple. A cereal offering is forbidden for all consumption from the moment it was received in a sanctified vessel. The priest has to take a handful from the offering and burn it on the altar; this permits the remainder to be eaten by Cohanim (Lev. 6:7–11) but it remains forbidden for all outsiders.; before the handful was taken it was forbidden for both; after the handful was taken it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food¹⁷⁸Lev. 22:10. This is a separate decree independent of Temple or Sabbath.. Is there not the breaking of the neck¹⁷⁹Of sacrifices of birds, Lev. 1:15,5:9. In case of a purification offering, the bird has to be eaten by Cohanim and is prohibited to laymen; the live bird is prohibited to everybody.; before the neck was broken it was forbidden for both; after the neck was broken it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. Is there not the ṭevel¹⁸⁰Produce after the harvest of which heave and tithes were not taken. After these were taken the produce becomes profane but heave is reserved to pure Cohanim. This has no connection with Temple service.; before it was put in order it was forbidden for both; after it was put in order it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. They said, let us go outside and learn. They went outside and heard, Rebbi Yose said, two; Rebbi Simeon said, one. He who said one, because of outsider status. He who said two, one because of outsider status; why the other? Because of slaughter¹⁸¹Of the sacrifices.. But slaughter by an outsider is valid¹⁸²The office of the Cohen starts only with receiving the victim’s blood in a sacred vessel; slaughter of sacrifices, even on the Sabbath, is legitimate for outsiders, mostly Levites. This bolsters Bar Qappara’s case. Babli Yebamot 33b.! But because bringing, sprinkling, and receiving¹⁸³The offices of the Cohen after the receiving of the blood. The blood is sprinkled on the wall of the altar.. These are only because of Sabbath rest¹⁸⁴If there are Sabbath violations they are only of rabbinic prohibitions which as a matter of principle do not apply to the Temple precinct.. Therefore the reason may be only because of the consumption of limbs and fat which were consumed on the altar during the entire night. In the opinion of Rebbi Jehudah¹⁸⁵As explained at the end of the preceding paragraph. This is the reason for the inclusion of this paragraph at this point. who said because of setting fire it is understandable. In the opinion of Rebbi Yose¹⁸⁵As explained at the end of the preceding paragraph. This is the reason for the inclusion of this paragraph at this point. who said because of cooking, what cooking is here? Since he wants their being consumed it is like cooking.

MISHNAH: The entire day is qualified for reading the Scroll, and to read the Hallel¹⁰⁵Ps. 113–118, to be recited on holidays. The recitation of Hallel after morning prayers is customary, not obligatory., and to blow the shofar¹⁰⁶On New Year’s Day. If a person is unable to go to the synagogue, he may hear the required sounds during the entire day., and to take the lulav, and for the musaf prayer¹⁰⁷The recitation of musaf after the Torah reading is customary, not obligatory., and for musaf sacrifices, for confessions with bulls¹⁰⁸The confessions of the anointed priest (Lev. 4:3) and the representatives of the people (Lev. 4:14), as well as the musaf sacrifices, may be performed at any time after the daily morning and before the evening sacrifices., and for the declaration of tithes¹¹⁰The farmer’s declaration, Deut. 26:13–15, as well as the declaration on the occasion of presentation of first fruits, Deut. 26:3–10. and for the confessions of the Day of Atonement¹¹¹The confession of the High Priest (Lev. 16:21)..
¹¹⁶A continuation of the sentence starting with: “the entire day is qualified.” For leaning on¹¹⁷Confession of the votary when bringing his sacrifice, while leaning on the head of the sacrificial animal; Lev. 1:4, 3:2,8,13,4:24,29,33., slaughter, weaving¹¹⁸An act required for certain sacrifices, mostly well-being sacrifices, Lev. 7:30. and presenting¹¹⁹Presenting flour sacrifices and first fruits to the altar., taking a handful¹²⁰Of the flour offering to be burned on the altar., burning on the altar, breaking the neck¹²¹Of a bird offered as elevation or purification sacrifice (Lev. 1:15,5:8)., receiving¹²²The sacrificial blood to be brought to the altar., sprinkling¹²³The blood on the horns of the altar., and to let the suspected adulteress drink¹²⁴Num. 5:11–31., and to break the neck of the calf¹²⁵In case of an unsolved murder, Deut. 21:1–9., and to purify the sufferer from skin disease¹²⁶Lev. 14:1–32..