Talmud su Deuteronomio 32:47

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..

Rebbi Abba bar Zabdi in the name of Rebbi Onias from Hauran⁵³In the parallel, Babli Sukkah44a, he is called Neḥoniah from the valley of Bet Ḥoron; the name in the Yerushalmi is correct since he was a first generation Amora from the Golan heights and an authority on thehalakhic boundaries of the Land of Israel in that region.: Willow, water libation, and ten saplings are institutions of the early prophets⁵⁴Samuel and David.. Do they disagree⁵⁵Do they assert that these rules were never promulgated by Moses? The rest of the paragraph is also in Peah 1:1, Notes 74–75.? 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 (Deut. 32:47): “For it is not an empty word, from you,” if it is empty it is from you because you do not exert yourself about it. “Because it is your life,” when is it your life? At the time that you exert yourself!

Simeon ben Sheṭaḥ decreed three things⁹⁶In the Babli, Šabbat 14b, he is credited only with the institution of the ketubah and a decree about impurity of metal vessels (Note 102). “The institution of the ketubah” probably means the formulation of the ketubah as a contract, which was unnecessary as long as the sum due was paid, or at least earmarked, as bride money. His decrees can be dated to the reign of his sister Shlomzion (Salome), widow of Alexander Yannai, 79–69 B.C.E.: That a person should use his wife’s ketubah in his business dealings. And that children have to go to school⁹⁷In the Babli, Baba batra 21a, universal mandatory schooling is attributed to the post-Herodian High Priest Joshua ben Gamla. The Babli also notes that before Joshua ben Gamla’s time there was organized higher instruction only for youths 16 years and older. This cannot refer to Simeon ben Sheṭaḥ’s institution reported in the Yerushalmi since by no stretch of the imagination can a 16 year old teenager be called תִּינּוֹק.. Also, he decreed impurity for glass ware⁹⁸Biblical impurity applies only to kinds of vessels and implements mentioned in the rules of impurity: earthenware and metal (Lev. 6:21), leather and textiles (Lev. 13:49), bone and wood (Num. 31:20). Other vessels cannot become impure; to this fact one attributes the great number of stone vessels found on archeological sites of the Second Temple period. (Similarly intrinsically pure vessels made of cow dung have not survived for the archeological record.) The impurity of glass vessels, unknown to Moses, is purely rabbinical. One has to take the information that the impurity of glass ware “was decreed” by the head of the Synhedrion with a grain of salt. Most probably, he simply codified the rules which were popularly observed before, when the Pharisees obtained the leadership in the state. The reasons given in the Babli Šabbat 16a/b for the rules are inconsistent since the rules, derived from popular observance without any scriptural basis, are inconsistent as a mixture of two different sets of rules. Glass vessels are compared to earthenware vessels since the former are made from sand, the latter from clay. They are also compared to metal vessels since if broken they can be melted down and made into new vessels.. But did not Rebbi Ze‘ira, Rebbi Abuna say in the name of Rav Jeremiah: Yose ben Yo‘ezer from Ṣereda and Yose ben Joḥanan⁹⁹The heads of the pre-Maccabean Ḥassidim sect; cf. Gen. rabba 65(18). from Jerusalem decreed impurity for Gentile lands¹⁰⁰Here also, a long-standing popular observance (cf. Amos 7:17) was codified which attributed to the earth of Gentile lands (within or without the Holy Land) the impurity of rotting human bodies. and glass ware; Rebbi Yose said, Rebbi Jehudah bar Ṭabbai¹⁰¹The co-head with Simeon ben Sheṭaḥ in the leadership of the Pharisees under Shlomzion.? Rebbi Jonah said, Jehudah bar Ṭabbai and Simeon ben Sheṭaḥ decreed on metal vessels¹⁰²The possible impurity of metal vessels is biblical (Note 98). Following the Babli Šabbat 16b, what they decreed was that metal impure by the impurity of the dead should not become pure by being melted down, but only by sprinkling with water containing ashes of the red cow. The political background of this decision (which seems to contradict biblical rules, Num. 31:22–23) and the reliability of the Babli in this respect is difficult to establish.; Hillel and Shammai decreed on the purity of hands¹⁰³They codified the rules that hands which were not all the time consciously guarded from impurity after being washed are impure in the second degree and, therefore, impart impurity to fluids, heave, and sacrifices but not to solid profane food (cf. Demay 2:3, Notes 136–137; Babli Šabbat14b).. ¹⁰⁴From here to the end of the Chapter, the text is from Ševi‘it 1:7, following Note 55 (variants noted ש). Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it¹⁰⁵There was no rule-making authority in the time between the two Yoses and Simeon ben Sheṭaḥ and Jehudah ben Ṭabbai., 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 (Deut. 32:47): “For it is not an empty word, from you,” if it is empty it is from you because you do not exert yourself about it. “Because it is your life,” when is it your life? At the time that you exert yourself!