Talmud su Esdra 2:78

MISHNAH: These are the appointees who were in the Sanctuary¹The permanent officers of the Temple who organized the service which was executed by the families of the clans of Cohanim, who came to serve in turn for one week. Different in Tosephta 2:14–15.: Joḥanan ben Phineas of the seals²As explained in Mishnah 4, a person who brings an animal as sacrifice to the Temple buys from the Temple the appropriate flour and wine offerings (as detailed in Num. 15:1–12). The “seal” (or ”signature”) is a ticket stamped with one of different stamps. The worshipper buys the ticket from the keeper of seals and delivers it to the keeper of libations who then gives him the correct amount to give to the officiating priests., Aḥiyya of the libations, Mathew ben Samuel of the lotteries³The lotteries which distribute the different duties to the priests who came to serve for one week, as explained in Yoma Chapter 2., Petaḥiah of the nests⁴He organizes the sale of “nests”, couples of pigeons or turtle doves, needed for several purification rites.. Petaḥiah is Mordecai. Why was he called Petaḥiah? For he had original ideas⁵In the interpretation of biblical verses. and explained them, and he knew seventy languages⁶In Ezra2:2 and Neḥemiah7:7 in the list of returnees from Babylonia one finds Mordecai Bilshan, where the traditional interpretation is to consider the second name not as an independent (Babylonian) name but an epithet “linguist” of Mordecai. (In modern Hebrew, by mispronunciation “linguist” is balshan.) A linguist is a person who knows the languages of all of the 70 peoples enumerated in Gen. 7..
Ben Aḥiyyah for indigestion; Onias the digger of ditches, Gabinius the herald, Ben Gever for locking the doors, Ben Bevai for the oakum. Ben Arza for the cymbal, Hugdas ben Levi for the song. The family Garmu for the shew-bread, the family Eutinos for producing the incense. Eleazar for the gobelins, and Phineas the clothier.

“Desecrated priest.” Following⁹Ezra 2:61–63. The verses prove that there were desecrated priests coming from Babylonia, as asserted in the Mishnah. “from the sons of Cohanim, the family Ḥavaya, the family Haqqoṣ . .¹⁰Not mentioned here is the statement that their problem was rooted in the fact that their ancestors 500 years earlier had married the daughters of Barzilai the Gileadite; this is the subject of the following paragraph. The quote then shows that the category of “desecrated priest” is hereditary. . they tried to find their genealogical documents; but they were not found and they were freed from priesthood. And the tiršata¹¹The Persian title of the governor, “the one to be feared”. The title is applied to Nehemiah in 8:9; therefore, traditionally the appellation is interpreted as a kind of nickname of Nehemiah (as is explicit in G) and as such the Iranian word is read as an Aramaic pun. It is clear from Neh. 7 that the title in Ezra 2 cannot apply to Nehemiah; it probably refers to Sheshbazzar. told them.” Why was he called hattiršata? Because they permitted him to drink of the wine¹²As cup-bearer to the Persian monarch, Nehemiah certainly had to taste the wine to make sure it was not poisoned. But drinking Gentile wine is forbidden in rabbinic Judaism. Since Nehemiah shows himself to be strictly orthodox in Ezra and Nehemiah, the natural assumption is that he had obtained a special dispensation from the religious authorities of the time. The interpretation reads the name הַתִּרְשָׁתָא (which never appears without initial ה) not as a noun with definite article but a composite הַתֵּר-שָׁתָא “permitted drinker.” The explanation is quoted by Rashi, 69b, s.v. התרשתא.. Hatiršata, “I was the king’s cup bearer.” “That they should not eat from what was dedicated as holy¹³It seems that the Yerushalmi is in disagreement with the vocalization by the Masoretes. In the Pentateuch, to which the verses clearly are referring, masoretic vocalization strictly differentiates between the noun קֳדָשִׁים “sancta, sacrifices” and the superlative adjective קָדָשִׁים “most holy”. Since the mss. of the Ben-Asher tradition uniformly write קֳדָשִׁים in the verse here, it is clear that the masoretic interpretation of the verse forbade all holy food to the desecrated priests, whether Temple sacrifices or “outside sancta”, i. e., heave and tithes. But the Yerushalmi, based on the Mishnaic distinction between קָדְשֵׁי קָדָשִׁים “most holy sacrifices”, destined exclusively for the altar and/or legitimate priests in the Temple precinct, קֳדָשִׁם קַלִּים “simple sacrifices” (well-being offerings) shared between altar, priests, and the donor’s family, and קָדְשֵׁי הַגְּבוּל “outside sancta”, here reads מִקָּדְשֵׁי הַקָּדָשִׁים “from most holy sacrifices.” This immediately raises the question why desecrated priests are not summarily excluded from all holy food (as they are in rabbinic practice). As far as the fragmentary text of G can be interpreted, this is exactly the question asked, which is missing in L and editio princeps: “[If they are genuine priests] they should eat Temple sancta; if they are not genuine priests [they should be excluded from all sancta.]” The Yerushalmi is quoted by Rashi as explanation of the Babli, 69b s. v. ואמר להם..” Therefore, from outside¹⁴Maybe better: “Borderline sancta.” holy food they might eat? Rebbi Yose said, great is the permanence of the status quo ante¹⁵Cf. Giṭṭin 3:4 Note 87, Ketubot5:5 Note 100, Yebamot 15:12 Notes 181. An echo of the discussion here is in the Babli, 69b. Since they were used to eat there¹⁶In Babylonia, an impure country, where heaves and tithes were given to the priests as a remembrance of biblical rules, not a biblical obligation., they may also eat here. One understands there, as it is written: “Put up signposts for yourself.¹⁷Jer. 31:20. The verse is read as exhortation to symbolically observe in the diaspora also those biblical precepts which are intrinsically bound to the Land (Threni rabbati 1:62).” What can one say here¹⁸Since heave and heave of the tithe in the Land require genuine purity and genuine priests.? Following him who said, they accepted tithes voluntarily¹⁹Cf. Halakhah 1:9, Ševi‘it 6:1.. “Until a priest will be appointed for urim and tummim.” But were there any urim and tummim then, in the Second Temple²⁰The urim wetummim oracle was never part of the High Priest’s vestment in the Second Temple since its nature was unknown.? But [he is] like a person who says until the dead will be resurrected, until David’s son²¹The Messiah. will come.

³⁶One continues to prove that in fact all categories of people enumerated in the Mishnah were among the returnees from the Babylonian captivity.“Proselytes,” meaning “everyone who separated himself from the impurities of the peoples of the earth to join them.³⁷Ezra 6:21. In the Babli, 70a, the verse is applied to both proselytes and freedmen.” Freedmen, as in “and all the Gibeonites, etc.³⁸G shows that the reference is to Ezra 2:58, Neh. 7:60; the freedmen are the “sons of Solomon’s servants” mentioned in that verse. In both cases, MT is without initial ו.” Bastards. Rebbi Simeon said, it is written³⁹Ezra 2:60 = Neh. 7:61. The subject are people for whom it is questionable whether they should be able to contract Jewish marriages. The place names have not been identified. A similar homiletic interpretation of the same verse is in the Babli, 70a.: “And the following came up from Salt Hill, Ploughing Hill”. From Salt Hill, that is Babylon. Ploughing Hill refers to silenced ones and foundlings⁴⁰“Ploughing” as metaphor for illicit sexual activity is hinted at in Jud. 14:18. In Karaite theory, the forbidden ploughing on the Sabbath (Ex. 34:21) is the sex act.. Kerub⁴¹As in the interpretation of Cherubim as “like youngsters”, represented as baby angels, כ is taken as prefix, not part of the root. means the bastards; the young are those who go after their eyes⁴²Cf. Soṭah Mishnah 1:8.; Addon⁴³Reading the place name אַדּוֹן as noun אָדוֹן., for they were saying, there is no judgment and no Master. Rebbi Ḥizqiah changed the wording: These are those who went after their eyes and said, there is no judgment and no judge. And Immer⁴⁴Accadic/Aramaic אמר “lamb”, homiletically identified with Hebrew המר (in Galilean pronounciation which identified א ה ח ע) “to rebel” (cf. Ps. 107:11)., who rebelled against God by their evil deeds. Rebbi Abbun in the name of Rebbi Phineas: They publicized themselves like the seam of a garment⁴⁵Identifying אמר “lamb” and Aramaic/Syriac אִמְרָה (חוּמְרָא) “knot, seam, flounce”, in addition to Hebrew אִמְרָה “maxim, saying”. The sermon uses Immer as acoustic echo of all these meanings.. Rebbi Levi in the name of Rebbi Simeon ben Laqish: They would have been worthy of being turned into a salt hill, but Divine justice was silent for them. Ploughing Hill.

Petaḥiah of the nests⁴He organizes the sale of “nests”, couples of pigeons or turtle doves, needed for several purification rites.. Come and see how great the power of this man was, for he “had original ideas⁵In the interpretation of biblical verses. and explained them, and he knew seventy languages⁶In Ezra2:2 and Neḥemiah7:7 in the list of returnees from Babylonia one finds Mordecai Bilshan, where the traditional interpretation is to consider the second name not as an independent (Babylonian) name but an epithet “linguist” of Mordecai. (In modern Hebrew, by mispronunciation “linguist” is balshan.) A linguist is a person who knows the languages of all of the 70 peoples enumerated in Gen. 7..” It was stated: A Synhedrion of which two know how to speak²⁵As a minimum two members of the Synhedrion have to be able to interrogate any witness in his own language and the rest of them have to be able to understand the answer. The Court may not use interpreters. In the Babli, Sanhedrin17b, the reference is not to the Synhedrion as Supreme Court but to any court of criminal jurisdiction. and all of them are able to hear is acceptable²⁶As a minimal requirement. as Synhedrion. Three is average, four is wise, and in Jabneh there were four, Ben Azzai and Ben Zoma, Ben Ḥanikai and Rebbi Eleazar ben Matthew.

Four watches returned from the Diaspora: Yedaya, Ḥarim, Pashḥur, and Immer¹⁰²Ezra 2:36–39, Neh. 7:39–42.. The prophets among them stipulated that even if Yehoyariv would return from the Diaspora that it would not displace the watch taking its place but would be made an appendix to it¹⁰³This sentence should be deleted; its place is at later in the text.. The prophets among them took the initiative and made 24 lots which they put in an urn. Yedaya came and took five; with his own this makes six¹⁰⁴The 24 watches which served in the Second Temple were really subdivisions of the four which returned from Babylonia.. Ḥarim came and took five; with his own this makes six. [Pashḥur came and took five; with his own this makes six. Immer came and took five; with his own this makes six.] The prophets among them stipulated that even if Yehoyariv¹⁰⁵The leading watch in Chr. would return from the Diaspora that it would not displace the watch taking its place but would be made an appendix to it. The heads of the watches took the initiative and made themselves heads of clans. There were watches containing five, six, seven, eight, or nine. For a watch containing five, three were sacrificing during three days and two were sacrificing during four days¹⁰⁶As explained in Mishnah 2:12, each clan served one day during the week allotted to its watch. That Mishnah seemed to presume that each watch is composed of exactly 7 clans. But numbers from 5 to 9 can be accommodated.. For a watch containing six, five were sacrificing during five days and one was sacrificing during two days. For a watch containing seven, each single one was sacrificing on its day. For a watch containing eight, six were sacrificing during six days, and two were sacrificing on one day. For a watch containing nine, five were sacrificing during five days and four were sacrificing during two days. There were those who fixed themselves permanently. A watch¹⁰⁷One has to read “clan” instead of “watch”. who served on the Sabbath always served on the Sabbath, after the end of the Sabbath always served after the Sabbath. They were those of them which were sacrificing with every watch¹⁰⁸This sentence is slightly garbled. It seems to mean: There were those which were serving at different days each time their watch was called to Jerusalem.; and those who drew lots for every week¹⁰⁹There were watches which organized a drawing of lots among their clans. Because of the different meanings of “week” this either means every time their watch was going to officiate, or once in a Sabbatical period..

MISHNAH: The times of wood offerings¹⁷⁷Even though fire wood for the altar as a necessity of sacrifices could be bought with money from the Temple tax, the families mentioned in the Mishnah had the privilege of offering fire wood to the Temple as explained in Halakhah 6, and their wood had to be used before any bought by tax money could be used. of the priests and the people are nine. On the first of Nisan, the family Araḥ¹⁷⁸Neh. 7:10, Ezr. 2:9. from the tribe of Judah. On the twentieth of Tammuz, the family of David from the tribe of Judah. On the fifth of Av, the family of Par`osh¹⁷⁹Neh. 7:8, Ezr. 2:3. from the tribe of Judah. On the seventh, the family of Yonadav ben Rekhav¹⁸⁰Jer. 35:16.. On the tenth, the family of Senaah¹⁸¹Neh. 7:38, Ezr.2:35. from the tribe of Benjamin. On the fifteenth the family of Zatuel¹⁸²Neh. 7:13, Ezr. 2:8. from the tribe of Judah, and with them priests and Levites and everybody who is unsure of his tribe. The families of the pestle stealers and the fig hackers¹⁸³These names are explained in Halakhah 7. on the twentieth. The family of Paḥat Moab¹⁸⁴Neh. 7:11, Ezr. 2:6. from the tribe of Judah on the twentieth of Elul. The family of Adin¹⁸⁵Neh. 7:20, Ezr. 2:15. from the tribe of Judah on the first of Tevet. The family of Parosh came a second time. On the first of Tevet was no bystanding since there was hallel, musaf, and wood offering¹⁸⁶Since the New Moon of Tevet always is a day of Ḥanukkah, there can be no morning bystanding because of the Hallel to be recited, and none afterwards because of musaf and the additional festivities of the wood offering..

MISHNAH: The times of wood offerings¹⁷⁷Even though fire wood for the altar as a necessity of sacrifices could be bought with money from the Temple tax, the families mentioned in the Mishnah had the privilege of offering fire wood to the Temple as explained in Halakhah 6, and their wood had to be used before any bought by tax money could be used. of the priests and the people are nine. On the first of Nisan, the family Araḥ¹⁷⁸Neh. 7:10, Ezr. 2:9. from the tribe of Judah. On the twentieth of Tammuz, the family of David from the tribe of Judah. On the fifth of Av, the family of Par`osh¹⁷⁹Neh. 7:8, Ezr. 2:3. from the tribe of Judah. On the seventh, the family of Yonadav ben Rekhav¹⁸⁰Jer. 35:16.. On the tenth, the family of Senaah¹⁸¹Neh. 7:38, Ezr.2:35. from the tribe of Benjamin. On the fifteenth the family of Zatuel¹⁸²Neh. 7:13, Ezr. 2:8. from the tribe of Judah, and with them priests and Levites and everybody who is unsure of his tribe. The families of the pestle stealers and the fig hackers¹⁸³These names are explained in Halakhah 7. on the twentieth. The family of Paḥat Moab¹⁸⁴Neh. 7:11, Ezr. 2:6. from the tribe of Judah on the twentieth of Elul. The family of Adin¹⁸⁵Neh. 7:20, Ezr. 2:15. from the tribe of Judah on the first of Tevet. The family of Parosh came a second time. On the first of Tevet was no bystanding since there was hallel, musaf, and wood offering¹⁸⁶Since the New Moon of Tevet always is a day of Ḥanukkah, there can be no morning bystanding because of the Hallel to be recited, and none afterwards because of musaf and the additional festivities of the wood offering..

MISHNAH: The times of wood offerings¹⁷⁷Even though fire wood for the altar as a necessity of sacrifices could be bought with money from the Temple tax, the families mentioned in the Mishnah had the privilege of offering fire wood to the Temple as explained in Halakhah 6, and their wood had to be used before any bought by tax money could be used. of the priests and the people are nine. On the first of Nisan, the family Araḥ¹⁷⁸Neh. 7:10, Ezr. 2:9. from the tribe of Judah. On the twentieth of Tammuz, the family of David from the tribe of Judah. On the fifth of Av, the family of Par`osh¹⁷⁹Neh. 7:8, Ezr. 2:3. from the tribe of Judah. On the seventh, the family of Yonadav ben Rekhav¹⁸⁰Jer. 35:16.. On the tenth, the family of Senaah¹⁸¹Neh. 7:38, Ezr.2:35. from the tribe of Benjamin. On the fifteenth the family of Zatuel¹⁸²Neh. 7:13, Ezr. 2:8. from the tribe of Judah, and with them priests and Levites and everybody who is unsure of his tribe. The families of the pestle stealers and the fig hackers¹⁸³These names are explained in Halakhah 7. on the twentieth. The family of Paḥat Moab¹⁸⁴Neh. 7:11, Ezr. 2:6. from the tribe of Judah on the twentieth of Elul. The family of Adin¹⁸⁵Neh. 7:20, Ezr. 2:15. from the tribe of Judah on the first of Tevet. The family of Parosh came a second time. On the first of Tevet was no bystanding since there was hallel, musaf, and wood offering¹⁸⁶Since the New Moon of Tevet always is a day of Ḥanukkah, there can be no morning bystanding because of the Hallel to be recited, and none afterwards because of musaf and the additional festivities of the wood offering..

MISHNAH: The times of wood offerings¹⁷⁷Even though fire wood for the altar as a necessity of sacrifices could be bought with money from the Temple tax, the families mentioned in the Mishnah had the privilege of offering fire wood to the Temple as explained in Halakhah 6, and their wood had to be used before any bought by tax money could be used. of the priests and the people are nine. On the first of Nisan, the family Araḥ¹⁷⁸Neh. 7:10, Ezr. 2:9. from the tribe of Judah. On the twentieth of Tammuz, the family of David from the tribe of Judah. On the fifth of Av, the family of Par`osh¹⁷⁹Neh. 7:8, Ezr. 2:3. from the tribe of Judah. On the seventh, the family of Yonadav ben Rekhav¹⁸⁰Jer. 35:16.. On the tenth, the family of Senaah¹⁸¹Neh. 7:38, Ezr.2:35. from the tribe of Benjamin. On the fifteenth the family of Zatuel¹⁸²Neh. 7:13, Ezr. 2:8. from the tribe of Judah, and with them priests and Levites and everybody who is unsure of his tribe. The families of the pestle stealers and the fig hackers¹⁸³These names are explained in Halakhah 7. on the twentieth. The family of Paḥat Moab¹⁸⁴Neh. 7:11, Ezr. 2:6. from the tribe of Judah on the twentieth of Elul. The family of Adin¹⁸⁵Neh. 7:20, Ezr. 2:15. from the tribe of Judah on the first of Tevet. The family of Parosh came a second time. On the first of Tevet was no bystanding since there was hallel, musaf, and wood offering¹⁸⁶Since the New Moon of Tevet always is a day of Ḥanukkah, there can be no morning bystanding because of the Hallel to be recited, and none afterwards because of musaf and the additional festivities of the wood offering..

MISHNAH: The times of wood offerings¹⁷⁷Even though fire wood for the altar as a necessity of sacrifices could be bought with money from the Temple tax, the families mentioned in the Mishnah had the privilege of offering fire wood to the Temple as explained in Halakhah 6, and their wood had to be used before any bought by tax money could be used. of the priests and the people are nine. On the first of Nisan, the family Araḥ¹⁷⁸Neh. 7:10, Ezr. 2:9. from the tribe of Judah. On the twentieth of Tammuz, the family of David from the tribe of Judah. On the fifth of Av, the family of Par`osh¹⁷⁹Neh. 7:8, Ezr. 2:3. from the tribe of Judah. On the seventh, the family of Yonadav ben Rekhav¹⁸⁰Jer. 35:16.. On the tenth, the family of Senaah¹⁸¹Neh. 7:38, Ezr.2:35. from the tribe of Benjamin. On the fifteenth the family of Zatuel¹⁸²Neh. 7:13, Ezr. 2:8. from the tribe of Judah, and with them priests and Levites and everybody who is unsure of his tribe. The families of the pestle stealers and the fig hackers¹⁸³These names are explained in Halakhah 7. on the twentieth. The family of Paḥat Moab¹⁸⁴Neh. 7:11, Ezr. 2:6. from the tribe of Judah on the twentieth of Elul. The family of Adin¹⁸⁵Neh. 7:20, Ezr. 2:15. from the tribe of Judah on the first of Tevet. The family of Parosh came a second time. On the first of Tevet was no bystanding since there was hallel, musaf, and wood offering¹⁸⁶Since the New Moon of Tevet always is a day of Ḥanukkah, there can be no morning bystanding because of the Hallel to be recited, and none afterwards because of musaf and the additional festivities of the wood offering..

MISHNAH: The times of wood offerings¹⁷⁷Even though fire wood for the altar as a necessity of sacrifices could be bought with money from the Temple tax, the families mentioned in the Mishnah had the privilege of offering fire wood to the Temple as explained in Halakhah 6, and their wood had to be used before any bought by tax money could be used. of the priests and the people are nine. On the first of Nisan, the family Araḥ¹⁷⁸Neh. 7:10, Ezr. 2:9. from the tribe of Judah. On the twentieth of Tammuz, the family of David from the tribe of Judah. On the fifth of Av, the family of Par`osh¹⁷⁹Neh. 7:8, Ezr. 2:3. from the tribe of Judah. On the seventh, the family of Yonadav ben Rekhav¹⁸⁰Jer. 35:16.. On the tenth, the family of Senaah¹⁸¹Neh. 7:38, Ezr.2:35. from the tribe of Benjamin. On the fifteenth the family of Zatuel¹⁸²Neh. 7:13, Ezr. 2:8. from the tribe of Judah, and with them priests and Levites and everybody who is unsure of his tribe. The families of the pestle stealers and the fig hackers¹⁸³These names are explained in Halakhah 7. on the twentieth. The family of Paḥat Moab¹⁸⁴Neh. 7:11, Ezr. 2:6. from the tribe of Judah on the twentieth of Elul. The family of Adin¹⁸⁵Neh. 7:20, Ezr. 2:15. from the tribe of Judah on the first of Tevet. The family of Parosh came a second time. On the first of Tevet was no bystanding since there was hallel, musaf, and wood offering¹⁸⁶Since the New Moon of Tevet always is a day of Ḥanukkah, there can be no morning bystanding because of the Hallel to be recited, and none afterwards because of musaf and the additional festivities of the wood offering..