Talmud su Esdra 8:78

It was stated¹⁵²Babli 27b.: The people of the watch¹⁵³Meaning the bystanders who do not work in this week. are fasting every day. On Monday they were fasting for travellers at sea; God commanded, there shall be a spread in midst of the water¹⁵⁴Gen. 1:6.. On Tuesday they are fasting for road travellers; God commanded, the waters under the sky shall congregate¹⁵⁵Gen. 1:9.. On Wednesday they are fasting for children that diphteria should not develop in their mouths; God commanded, there shall be lights¹⁵⁶Gen. 1:14.. “Curses” is written¹⁵⁷Reading מְאֹרוֹת as מְאֵרוֹת.. On Thursday they are fasting that pregnant women should not miscarry and that the children of nursing women should not die; God commanded, let the waters teem with living creepers¹⁵⁸Gen. 1:20.. They fasted neither on Friday nor on Sunday in order to honor the Sabbath. It was stated: The Great Synhedrion was fasting with them. Can the Synhedrion fast every day? They split themselves into clans. “One does not fast for two reasons simultaneously¹⁵⁹Babli 8b., from the following: we rose and asked of our God for this¹⁶⁰Ezra 8:23, misquoted. The same misquote is in the Munich ms. of the Babli (Diqduqe Soferim Ta`anit p. 38, Note ס). Therefore the misquote is a Midrash, not a scribal error. Editors of the printed Babli corrected the quote..” Rebbi Tanḥuma said, not because of this but because of the following, to ask for mercy from the God of Heaven for this secret¹⁶¹Dan. 2:18.. For if there were two reasons, such as a drought and locusts, one blows the shofar about them. When Rebbi Ḥaggai went for a fast, he said before them: Our brothers, even though in our hearts are many worries, this is for what we came.

Abba¹¹²There is a parallel to this story in Yalquṭ Šim‘oni Ezra 1089(8); there the names are Rebbi Abba and Rav Ḥuna. This is more reasonable, but there the names do not fit either since it says that Rav Huna insulted Rebbi Zeïra and Rebbi Abba told him to get up and serve. This is totally impossible since both Rebbis Abba and Zeïra were students of Rav Huna. On the other hand, the reading אבוי “his father” is impossible in the Yerushalmi since R. Abba bar bar Ḥana’s full name was R. Abba bar R. Abba bar Ḥana, which shows that he was a posthumous child and his father could not get angry with him. The most reasonable scenario is that R. Abba insulted the much younger R. Zeïra and R. Huna ordered them to switch places; but this has no manuscript evidence. bar bar Ḥana and Rav Ḥuna were sitting down and eating and Rebbi Zeïra was standing and serving them. He came and carried both in one hand¹¹³It seems that Rebbi Zeïra knew the diverging traditions about the sayings of the Houses of Hillel and Shammai in this matter, as explained in the preceding paragraph, and, therefore, decided to circumvent all problems (since practice has to follow the House of Hillel) by carrying both wine and perfumed oil in one hand.. Abba bar bar Ḥana said to him: Is your other hand cut off? His father got angry with him and said to him: “Is it not enough for you that you are reclining and he stands and serves? But in addition, he is a Cohen and you make fun of him when Samuel said that he who uses a Cohen commits larceny¹¹⁴Meïlah, the particular larceny committed in using Temple property for profane ends (Lev. 5:14–16).. I order that he should recline and you get up and serve in his stead.” From where that he who uses a Cohen commits larceny? Rebbi Aḥa in the name of Samuel said (Ezra 8:28): “I said to them, you are holy and the vessels are holy.” Since one who uses the Temple vessels commits larceny, also one who uses a Cohen commits larceny!

The fife of the Temple was from Moses¹²⁰Babli Arakhin 10b. and was made from reed. It broke and was repaired but its sound was not as sweet as originally. They undid and removed, and it returned to its prior state. The cymbal of the Temple was from Moses and was made from brass. It broke and was repaired but its sound was not clangorous as originally. They undid and removed, and it returned to its prior state. The mortar of the Temple was from Moses and was made from brass. It broke and was repaired but it did not compound as originally. They undid and removed, and and it returned to its prior state. These are two implements which broke in the first Temple and could not be mended. About these it says, polished brass¹²¹2Chr. 4:16.; scrubbed brass. And two brass vessels, beautiful gold colored, valued like gold¹²²Ezra 8:27.. Two Armoraim. One said, one of them valued like two of gold. But the other said, two [of them]¹²³A Roman copper coin, Greek ʼασσάριον. like two of gold.

The following are spelt with a waw but read with a yod: prisoners;⁹⁹Gen. 39, 20, written ’asurë and read ’asirë. Abigail;¹⁰⁰1 Sam. 25, 18, written Abugail and read Abigail. I make thee … go up and down;¹⁰¹2 Sam. 15, 20, written anu‘aka and read ani‘aka. chief men;¹⁰²2 Kings 24, 15, written ’ulë and read ’elë. I will … make … straight;¹⁰³Isa. 45, 2, written ’aushir and read ’ayashsher. I will … make them run away;¹⁰⁴Jer. 50, 44, written ’aruẓem and read ’ariẓem. on mine eye;¹⁰⁵2 Sam. 16, 12, written ba‘awoni and read be‘eni. cistern;¹⁰⁶Jer. 6, 7, written bor and read bayir. in their march;¹⁰⁷Nahum 2, 6, written bahalokotham and read bahalikotham. set apart;¹⁰⁸2 Chron. 26, 21, written haḥofshuth and read haḥofshith. V inserts here another example, viz. ‘my way’, but N.Y. declares it to be incorrect and H omits it. wilt thou set;¹⁰⁹Prov. 23, 5, written hata‘uf and read hata‘if. ye might provoke Me;¹¹⁰Jer. 25, 7, written hik‘oseni and read hak‘iseni. make straight;¹¹¹Ps. 5, 9, written haushar and read hayeshar. who were set;¹¹²Ezra 8, 17, written hannethunim and read hannethinim. that taught;¹¹³2 Chron. 35, 3, written hammebonim and read hammebinim. Birzaith;¹¹⁴1 Chron. 7, 31, written Birzoth and read Birzaith. will greatly rejoice;¹¹⁵Prov. 23, 24, written gol yagul and read gil yagil. Dehites;¹¹⁶Ezra 4, 9, written Dehawë and read Dehayë. bring forth;¹¹⁷Gen. 8, 17, written hawẓë’ and read hayẓë’. Harsith;¹¹⁸Jer. 19, 2, written haḥarsoth and read haḥarsith. Luhith;¹¹⁹ibid. XLVIII, 5, written halluḥoth and read halluḥith. the entry;¹²⁰Ezek. 42, 9, written hammebo’ and read hammebi’. the strong;¹²¹Zech. 11, 2, written habbaẓur and read habbaẓir. made to murmur;¹²²Numb. 14, 36, written wayyillonu and read wayyalinu. and Shahazim;¹²³Josh. 19, 22, written weshaḥaẓumah and read weshaḥaẓimah. and a royal diadem;¹²⁴Isa. 62, 3, written uẓenuf and read uẓenif. and a thing of nought and the deceit;¹²⁵Jer. 14, 14, written we’elul wetarmuth and read we’elil wetarmith. and the swallow;¹²⁶ibid. VIII, 7, written wesus and read wesis. and the galleries thereof;¹²⁷Ezek. 41, 15, written we’attoḳeha and read we’attiḳeha. and Tilon;¹²⁸1 Chron. 4, 20, written wetolon and read wetilon. Jehiel;¹²⁹2 Chron. 29, 14, written Jeḥu’el and read Jeḥi’el. and prepare ye;¹³⁰ibid. XXXV, 4, written wehikkonu and read wehakkinu. thy bosom;¹³¹Ps. 74, 11, written ḥoḳeka and read ḥeḳeka. a side-structure;¹³²1 Kings 6, 5, written yaẓu‘a and read yaẓi‘a. Jair;¹³³1 Chron. 20, 5, written Ya‘or and read Ya‘ir. alienate;¹³⁴Ezek. 48, 14, written ya‘abor and read ya‘abir. Jeiel;¹³⁵1 Chron. 9, 35, written Je‘u’el and read Je‘i’el. they wander up and down;¹³⁶Ps. 59, 16, written yenu‘un and read yeni‘un. let … cover them;¹³⁷ibid. CXL, 10, written yekassumo and read yekassemo. they cause … to fall;¹³⁸Prov. 4, 16, written yiksholu and read yakshilu. to strive;¹³⁹Judg. 21, 22, written larub and read larib. singing;¹⁴⁰1 Sam. 18, 6, written lashur and read lashir. Laish;¹⁴¹2 Sam. 3, 15, written Lush and read Layish. for fishers;¹⁴²Jer. 16, 16, written ledogim and read ledayyagim. dross;¹⁴³Ezek. 22, 18, written lesog and read lesig. for a spoil;¹⁴⁴Isa. 42, 24, written limshoseh and read limshissah. their furrows;¹⁴⁵Ps. 129, 3, written lema‘anotham and read lema‘anitham. Mephaath;¹⁴⁶Jer. 48, 21, written mopha‘ath and read mepa‘ath. from Naioth;¹⁴⁷1 Sam. 20, 1, written minnawoth and read minnayoth. stretched-forth;¹⁴⁸Isa. 3, 17, written neṭuwothn and read neṭioth. fruit;¹⁴⁹ibid. LVII, 19, written nob and read nib. Nebai;¹⁵⁰Neh. 10, 20, written Nubai and read Nebai. Nephishesim;¹⁵¹ibid. VII, 52, written Nefushesim and read Nefishesim. leave;¹⁵²2 Sam. 14, 7, written sum and read sim. ready dressed;¹⁵³1 Sam. 25, 18, written ‘asuwoth and read ‘asiyoth. Ephai;¹⁵⁴Jer. 40, 8, written ‘ufai and read ‘ephai. Ephrain;¹⁵⁵2 Chron. 13, 19, written ‘Efron and read ‘Efrain. V incorrectly reads ‘Abarim. the second¹⁵⁶This excludes the first ready in Esth. 3, 14. ready;¹⁵⁷Esth. 8, 13, written ‘athudim and read ‘athidim. their lads;¹⁵⁸Jer. 14, 3, written ẓe‘orehem and read ẓe‘irehem. her little ones;¹⁵⁹ibid. XLVIII, 4, written ẓe‘oreha and read ẓe‘ireha. dung.¹⁶⁰Ezek. 4, 15, written ẓefu‘ë and read ẓefi‘ë. [38b]

Rebbi Joḥanan asked: If one of the public died, can it be brought in his stead¹⁷⁹This is a question for RR. Jehudah and Simeon. If a person dedicated an animal as a purification offering but died before it was sacrificed, the animal cannot be sacrificed without its owner nor can it be redeemed or used for any profane or holy purpose whatsoever. If the bull really is the obligation of the public and paid by the public’s money, it should become unusable if anybody who gave money for the sacrifice (Note 172) died before the ceremony was held. Practically, this would make the ceremony impossible.? They answered, is it not written, those who came from captivity¹⁸⁰Ezra 8:35: Those who came from captivity, from the diaspora, sacrificed elevation offerings to the God of Israel, twelve bulls for all of Israel, 96 goats, 77 sheep, purification goats twelve, all of it an elevation offering for the Eternal. An elevation offering is completely burned; the meat of a purification offering is eaten by the priests. To call a purification offering an elevation offering is a contradiction in terms.? Is a purification offering an elevation offering? But just as an elevation offering is not eaten, this purification offering was not eaten¹⁸¹Babli 6a. Since they brought 12 goats, R. Jehudah has Ezra’s authority for his position. This interpretation justifies the reading of Num. 15:24 by the Mishnah. That verse requires the congregation to bring a bull as elevation offering and a goat as purification offering. If a purification offering which may not be eaten can be called an elevation offering, it is possible to identify this bull with the one prescribed in Lev.4:13. V. 24 requires the congregation (i. e., its Elders) to proffer the sacrifices but v. 25 requires the Cohen to conduct the entire ceremony. Both the opinions that the Elders do the laying on of their hands as also that the Cohen has to do it have biblical support.. Rebbi Jehudah says, they brought it for idolatry; Rebbi Ḥizqiah, Rebbi Jeremiah, Rebbi Ḥiyya in the name of Rebbi Joḥanan, it was a temporary ruling¹⁷⁸A temporary deviation from Torah norms acceptable by prophetic instruction as long as it does not violate prohibitions. The absence of a bull and the presence of multiple goats both deviate from Torah prescriptions.. Rebbi Jeremiah (learned) [did not say]¹⁶³The text in the Babli shows that one has to read למר i. e. לֹא אָמַר. so but the bull needs laying on of hands by the Elders while the goats of idolatry do not need laying on of hands by the Elders. By whom? Rebbi Jeremiah wanted to say, by Aaron and his sons. Rebbi Yose told him, Rebbi Ḥiyya also stated, he shall put his hands on, they shall put their hands on¹⁸²Lev. 16:21 prescribes that Aaron has to lay his hand on the live goat. Since the entire service of the Day of Atonement is by the unaided High Priest, the mention of the name seems to be superfluous; it could as well have said “he has to lay his hands on.” It is concluded (next Note) that this is the only case in which the High Priest is required to lay his hands on. In parallel, one may read Lev. 4:15 where the Elders of the congregation are required to lay their hands on the bull, that they are not required to lay their hands on the goat., to include the goats of idolatry for laying on hands but not by the Elders. Rebbi Yose (learned) [did not say]¹⁶³The text in the Babli shows that one has to read למר i. e. לֹא אָמַר. so but the living [goat] needs laying on of hands by Aaron, but the goats of idolatry do not need laying on of hands by Aaron. It is written so, “Aaron shall lean with both his hands on the living goat’s head; the living [goat] needs laying on of hands by Aaron, but he goats of idolatry do not need laying on of hands by Aaron.¹⁸³Sifra Ahare Mot Parašah 4(4).” What does Rebbi Jeremiah do with this? He explains it, for a common priest¹⁸⁴Since neither the High Priest nor the Elders are empowered but Num. 15:25 requires the participation of a common priest, all biblical requirements are satisfied by having the common priest do the entire ceremony..