Talmud su Esodo 28:78

Rebbi Jonah objected: There is the chapter on the induction and the chapter on the generation of the deluge which will have no future use⁸The induction of Aaron and his sons into the priesthood is decribed twice in the Torah, once as commandment (Ex. 29) amd once in its execution (Lev. 8–9). The rules given there have no future application since the priesthood of the descents of Aaron is permanent. Similarly, since God has sworn that there will be no more global deluge (Gen. 9:11), the story of the deluge has no future applications.. Should they have been eliminated from what is studied? They are there to inform you. So here also to inform you. Rebbi Mana said, as we stated there⁹Mishnah Idiut 1:6, explaining why the Mishnah also transmits opinions which are rejected in practice. The information about rejected opinions is necessary for the future.: “If a person says, so is my tradition, one will say to him, you heard the opinion of Rebbi X.” And so, if somebody should say, I heard that it is forbidden to plough until the New Year, they will say to him, you heard the prohibition of the first two terms.

Rebbi Joḥanan asked, what about a person deaf in one ear¹⁹Is he required to appear in the Temple at Tabernacles in the Sabbatical year? Babli Ḥagigah3a.? Rebbi Yose ben Rebbi Abun said, the disagreement between the Rabbis and Rebbi Yose. As it was stated, and for Aaron’s sons make coats²⁰Ex. 28:40.. The Rabbis said, two coats for each one²¹Since “coats” is a plural and an otherwise undetermined plural always means 2. Cf. H. Guggenheimer, Logical Problems in Jewish Tradition, in: Confrontations with Judaism, ed. Ph. Longworth; London 1967.. Rebbi Yose said, even one coat for each one. What is the Rabbis’ reason? And for Aaron’s sons make coats. What is Rebbi Yose’s reason? For a hundred sons of Aaron make coats²²The plural may be explained without reference to the persons involved since the coats are public property.. And here, read this Torah in front of all of Israel into their ears²³Deut. 31:11.. The Rabbis are saying, two ears for each of them. Rebbi Yose is saying, even a single ear for each of them.

HALAKHAH: So is the Mishnah: A person should not sell his field6⁵⁴With the produce standing potentially subject to tithes.. Rebbi Simeon permits since he⁵⁵He, the seller, may say to him, the Levite, go and collect your tithe if you can. may say to him, I sold mine, go and demand what is yours. If he transgressed and sold, he tithes what he eats but he does not have to tithe for what he sold since we are not responsible for the dishonest⁵⁶Cf. Mishnah Demay 3:5, Note 134..

“One does not appoint less than two persons to an executive office spending money.” Rebbi Naḥman in the name of Rebbi Mana: Following⁶³Ex. 28:5. they should take⁶⁴Formulated in the plural; one never lets public property be used by a single person. Babli Bava Batra8b. the gold, and the blue wool, and the purple wool.

MISHNAH: The High Priest officiates in eight garments and the common priest⁶¹Greek ὶδιώτης, ὁ. in four, in shirt, trousers, turban, and belt⁶²Ex. 28:40,42.. The High Priest in addition wears breastplate, vest, coat, and diadem⁶³Ex. 28:4,36,42.. In these one asks Urim and Tummim, but one does not ask for common people, only for a king, or the Court, or one on whom rest the needs of the public.

MISHNAH: The High Priest officiates in eight garments and the common priest⁶¹Greek ὶδιώτης, ὁ. in four, in shirt, trousers, turban, and belt⁶²Ex. 28:40,42.. The High Priest in addition wears breastplate, vest, coat, and diadem⁶³Ex. 28:4,36,42.. In these one asks Urim and Tummim, but one does not ask for common people, only for a king, or the Court, or one on whom rest the needs of the public.

MISHNAH: The High Priest officiates in eight garments and the common priest⁶¹Greek ὶδιώτης, ὁ. in four, in shirt, trousers, turban, and belt⁶²Ex. 28:40,42.. The High Priest in addition wears breastplate, vest, coat, and diadem⁶³Ex. 28:4,36,42.. In these one asks Urim and Tummim, but one does not ask for common people, only for a king, or the Court, or one on whom rest the needs of the public.

MISHNAH: The High Priest officiates in eight garments and the common priest⁶¹Greek ὶδιώτης, ὁ. in four, in shirt, trousers, turban, and belt⁶²Ex. 28:40,42.. The High Priest in addition wears breastplate, vest, coat, and diadem⁶³Ex. 28:4,36,42.. In these one asks Urim and Tummim, but one does not ask for common people, only for a king, or the Court, or one on whom rest the needs of the public.

⁷⁷A parallel (except for the corrector’s additions) is found in the Babli, Zevaḥim88b, Arakhin 16a, in the name of R. Anani bar Sason. Rebbi Simon said, just as sacrifices atone, so the garments⁷⁸The High Priest’s. atone, shirt, trousers, turban, and vest. The shirt was atoning for [wearers of kilaim⁷⁹While most of the High Priest’s garments contained kilaim, only the shirt was worn directly on the body. It seems that the trident here interprets the argument at the start of kilaim 9:1 to mean that biblically on kilaim which gives immediate protection to the body is forbidden. There are those who want to say,]⁸⁰Corrector’s addition (from a different source, not in the parallel in the Babli.) for spillers of blood, as you are saying,⁸¹Gen. 37:31. they dipped the shirt in blood. The trousers were atoning for uncovering nakedness⁸²The technical term for incest and adultery., as you are saying⁸³Ex. 28:42., make for them linen trousers to cover the flesh⁸⁴“Flesh” as a limb always denotes the penis, the only boneless limb.of nakedness. The turban was atoning for haughtiness, as you are saying,⁸⁵Lev. 8:9. This is a pun on the expression “thick of head” for “haughty”. he put the turban on his head. The belt was atoning for [thieves; but some are saying, for]⁸⁰Corrector’s addition (from a different source, not in the parallel in the Babli.) the crooked ones. Rebbi Levi said, it was 32 cubits and he wound it around on both sides. The breast plate was atoning for those who bend the law, as you are saying⁸⁶Ex. 28.15., you shall make a breast-plate of judgment. The vest was atoning for idol worshippers, as you are saying⁸⁷Hos.3:5., without vest and household-gods. The coat. Rebbi Simon in the name of Rebbi Jonathan of Bet-Guvrin: For two things there was no atonement⁸⁸They do qualify for any obligatory sacrifice. but the Torah established atonement for them. These are those: one who spreads slander, and the involuntary homicide. For him who spreads slander there was no atonement, but the Torah fixed atonement for them, the bells of the coat: it shall be on Aaron in service, and its sound be heard⁸⁹Ex. 28:35.. The sound may come to atone for the sound. For the involuntary manslaughter there was no atonement but the Torah established atonement for them, the death of the High Priest⁹⁰Num. 35:25.. He shall dwell there until the High Priest’s death

⁷⁷A parallel (except for the corrector’s additions) is found in the Babli, Zevaḥim88b, Arakhin 16a, in the name of R. Anani bar Sason. Rebbi Simon said, just as sacrifices atone, so the garments⁷⁸The High Priest’s. atone, shirt, trousers, turban, and vest. The shirt was atoning for [wearers of kilaim⁷⁹While most of the High Priest’s garments contained kilaim, only the shirt was worn directly on the body. It seems that the trident here interprets the argument at the start of kilaim 9:1 to mean that biblically on kilaim which gives immediate protection to the body is forbidden. There are those who want to say,]⁸⁰Corrector’s addition (from a different source, not in the parallel in the Babli.) for spillers of blood, as you are saying,⁸¹Gen. 37:31. they dipped the shirt in blood. The trousers were atoning for uncovering nakedness⁸²The technical term for incest and adultery., as you are saying⁸³Ex. 28:42., make for them linen trousers to cover the flesh⁸⁴“Flesh” as a limb always denotes the penis, the only boneless limb.of nakedness. The turban was atoning for haughtiness, as you are saying,⁸⁵Lev. 8:9. This is a pun on the expression “thick of head” for “haughty”. he put the turban on his head. The belt was atoning for [thieves; but some are saying, for]⁸⁰Corrector’s addition (from a different source, not in the parallel in the Babli.) the crooked ones. Rebbi Levi said, it was 32 cubits and he wound it around on both sides. The breast plate was atoning for those who bend the law, as you are saying⁸⁶Ex. 28.15., you shall make a breast-plate of judgment. The vest was atoning for idol worshippers, as you are saying⁸⁷Hos.3:5., without vest and household-gods. The coat. Rebbi Simon in the name of Rebbi Jonathan of Bet-Guvrin: For two things there was no atonement⁸⁸They do qualify for any obligatory sacrifice. but the Torah established atonement for them. These are those: one who spreads slander, and the involuntary homicide. For him who spreads slander there was no atonement, but the Torah fixed atonement for them, the bells of the coat: it shall be on Aaron in service, and its sound be heard⁸⁹Ex. 28:35.. The sound may come to atone for the sound. For the involuntary manslaughter there was no atonement but the Torah established atonement for them, the death of the High Priest⁹⁰Num. 35:25.. He shall dwell there until the High Priest’s death

⁷⁷A parallel (except for the corrector’s additions) is found in the Babli, Zevaḥim88b, Arakhin 16a, in the name of R. Anani bar Sason. Rebbi Simon said, just as sacrifices atone, so the garments⁷⁸The High Priest’s. atone, shirt, trousers, turban, and vest. The shirt was atoning for [wearers of kilaim⁷⁹While most of the High Priest’s garments contained kilaim, only the shirt was worn directly on the body. It seems that the trident here interprets the argument at the start of kilaim 9:1 to mean that biblically on kilaim which gives immediate protection to the body is forbidden. There are those who want to say,]⁸⁰Corrector’s addition (from a different source, not in the parallel in the Babli.) for spillers of blood, as you are saying,⁸¹Gen. 37:31. they dipped the shirt in blood. The trousers were atoning for uncovering nakedness⁸²The technical term for incest and adultery., as you are saying⁸³Ex. 28:42., make for them linen trousers to cover the flesh⁸⁴“Flesh” as a limb always denotes the penis, the only boneless limb.of nakedness. The turban was atoning for haughtiness, as you are saying,⁸⁵Lev. 8:9. This is a pun on the expression “thick of head” for “haughty”. he put the turban on his head. The belt was atoning for [thieves; but some are saying, for]⁸⁰Corrector’s addition (from a different source, not in the parallel in the Babli.) the crooked ones. Rebbi Levi said, it was 32 cubits and he wound it around on both sides. The breast plate was atoning for those who bend the law, as you are saying⁸⁶Ex. 28.15., you shall make a breast-plate of judgment. The vest was atoning for idol worshippers, as you are saying⁸⁷Hos.3:5., without vest and household-gods. The coat. Rebbi Simon in the name of Rebbi Jonathan of Bet-Guvrin: For two things there was no atonement⁸⁸They do qualify for any obligatory sacrifice. but the Torah established atonement for them. These are those: one who spreads slander, and the involuntary homicide. For him who spreads slander there was no atonement, but the Torah fixed atonement for them, the bells of the coat: it shall be on Aaron in service, and its sound be heard⁸⁹Ex. 28:35.. The sound may come to atone for the sound. For the involuntary manslaughter there was no atonement but the Torah established atonement for them, the death of the High Priest⁹⁰Num. 35:25.. He shall dwell there until the High Priest’s death

The diadem. Some want to say, about blasphemers⁹⁶This explanation is not in the Babli sources, Note 77.. Some want to say, about insolent ones. He who says about blasphemers is understandable, since it is written⁹⁷1Sam. 17:49. the stone sank in his forehead, and it is written⁹⁸Ex. 28:38., it shall be on his forehead permanently. He who says about insolent ones, you had the forehead of a whoring woman⁹⁹Jer.3:3..

HALAKHAH: “But about where there is no knowledge,” etc. Halakhah 5: “Rebbi Simeon used to say,” etc. Rebbi Eleazar in the name of Rebbi Hoshaia: The reason of Rebbi Jehudah is and one goat’s he-goat sin offering for the Eternal¹²⁶Num. 28:15, the sacrifice of the Day of the New Moon. (The verse is quoted not quite correctly.) The root חטא in pā`al means “to sin” but in pi`ēl “to cleanse, to restitute, to purify.” The word חַטָּאת “purification” can also mean “sin” (Ex. 34:9). Here it is interpreted in both senses. Babli 9a.. This he-goat atones for a sin known only to the Eternal¹²⁷In Sifry Deut. 145, the example given is that of a an unknown grave which makes everybody stepping over it impure; the impure person never could know of his impurity.. I have not only the he-goat of the Day of the New Moon; from where the he-goats of the holidays? Rebbi Ze`ira said, and a he-goat<sup>128</sup>In all occurrences (Note 123) the sentence starts with וּ which also could have been left out. This is read as referring to the first case. Babli 9b., the copula adds to the prior subject. Rebbi Ze`ira and¹²⁹Probably “and” should be replaced by a comma. Rebbi Eleazar in the name of Rebbi Hoshaia, Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: He gave it to you to lift the sins of the congregation¹³⁰Lev. 10:17, referring to the inauguration of the Tabernacle which was on the first of Nisan. On that day, three purification sacrifices were offered. 1° A calf, special to this day. 2° A he-goat for the Day of the New Moon. 3° A he-goat by the chief of the tribe of Jehudah (Num. 7:16). The verse does not spell out to which of the three it refers.
In the Babli 9b, the entire argument is quoted as explanation of R. Simeon’s statement; also quoted Zevaḥim 101b.. Where do we hold? If about Naḥshon’s he-goat, it atoned for his tribe. If about the he-goat of the Day of (Atonement)¹³¹Read: Inauguration., there is nothing similar in later generations¹³²The reference is to the calf (Note 129, 1°) which only in this case served as public purification offering; in all other cases the sacrifice is a he-goat. Since the verse is in the singular, it follows that only one purification offering was burnt; the other two were eaten [Sifra Šemini Pereq 2(2)]. It is characterized as “given to lift the sin of the congregation”; this is asserted only of the New Moon’s Day he-goat. It follows that the calf of the Inauguration was particular for the Sanctuary and the priests, Naḥshon’s for his tribe.. But we must deal with the he-goat of the Day of the New Moon. What about it? It is said here “lifting sin” and it is said there “lifting sin”, Aaron shall lift the sin of the sancta”¹³³Ex. 28:38.. Since there it is the sinfulness of the offerings not the sins of the offerers, also here it is the sinfulness of the offerings not the sins of the offerers¹³⁴It is explicitly stated in the verse that the High Priest’s diadem is only effective to cure unknown disabilities of sacrifices, not of humans. In the Babli, Menaḥot 25a, this is the final answer by the fifth Cent. Rav Ashi after a lengthy discussion which also quotes R. Zera (Ze`ira) with a completely different suggestion which is rejected.. What did you see to say, “for the pure person who ate impure”, maybe we should say for the impure person who ate pure? Rebbi Yose ben Rebbi Bun said, Rebbi Jehudah splits the argument of Rebbi Meїr; Rebbi Simeon splits the argument of Rebbi Jehudah<sup>135</sup>R. Jehudah accepts the argument of R. Meїr but excludes the he-goats of the Day of Atonement from the group. R. Simeon accepts the argument of R. Jehudah but excludes the he-goat of the Day of the New Moon.. Rebbi Joḥanan<sup>136</sup>One may conjecture that originally the text read ר״י meaning “R. Jehudah” which was misread by a copyist as “R. Joḥanan”. (In Babli texts, ר״י has both meanings with about the same frequency.) agrees that the he-goat brought inside does not atone; rather it suspends. This parallels Rebbi Jonah in the name of Rebbi Ze`ira, he shall make it a purification offering¹³⁷Lev. 16:9. One would have expected the sentence to read וְהִקְרִ֤יב אַֽהֲרֹן֙ אֶת־הַשָּׂעִ֔יר אֲשֶׁ֨ר עָלָ֥ה עָלָי֛ו הַגּוֹרָ֖ל לַֽײ לַחָטָּאת. Then חַטָּאת would have referred to the he-goat and meant “purification offering.” But the clause וְעָשָׂה֭וּ חַטָּֽאת “he turns it into חַטָּאת” defines the word as “unintentional sin.” The he-goat whose blood is brought into the Sanctuary turns intentional into unintentional sins.. He fixed it for suspension, that it could not be changed¹³⁸It cannot be used for any other purpose. If the companion scapegoat would die before it is slaughtered, it could not be used for any other purpose; it must be sent grazing until it develops a bodily defect or becomes too old to be used as a sacrifice, then be sold and its value used to buy other sacrifices. Sifra Aḥare Pereq 2(5)..

Beloved are proselytes [by God], for [Scripture] everywhere uses the same epithets of them as of Israel; [61b] as it is stated, But thou, Israel, My servant, Jacob whom I have chosen.⁷Isa. 41, 8. Jacob is here interpreted as ibid. XLIV, 5, And another shall call himself by the name of Jacob—these are the proselytes of righteousness (cf. towards the end of this tractate). The order of the quotations in V is confused. The term ‘love’ is applied to Israel, as it is stated, I have loved you, saith the Lord,⁸Mal. 1, 2. and the term ‘love’ is applied to proselytes, as it is stated, And He loveth the stranger, in giving him food and raiment.⁹Deut. 10, 18. Israel are called ‘servants’, as it is stated, For unto Me the children of Israel are servants,¹⁰Lev. 25, 55. V omits the quotation. and proselytes are called ‘servants’, as it is stated, To be His servants.¹¹Isa. 56, 6. The term ‘acceptable’ is used of Israel, as it is stated, And it shall be always upon his forehead, that they may be accepted before the Lord,¹²Ex. 28, 38. and the term ‘acceptable’ is used of proselytes, as it is stated, Their burnt-offerings and their sacrifices shall be acceptable upon Mine altar.¹³Isa. 56, 7. The term ‘keeping’ is applied to Israel, as it is stated, The Lord is thy keeper, the Lord is thy shade upon thy right hand,¹⁴Ps. 121, 5. and the term ‘keeping’ is applied to proselytes, as it is stated, The Lord preserveth the strangers.¹⁵ibid. CXLVI, 9. The term ‘ministering’ is applied to Israel, as it is stated, But ye shall be named the priests of the Lord, men shall call you the ministers of our God,¹⁶Isa. 61, 6. and the term ‘ministering’ is applied to proselytes, as it is stated, Also the aliens, that join themselves to the Lord, to minister unto Him.¹⁷ibid. LVI, 6.
Beloved are proselytes seeing that our father Abraham did not circumcise himself when he was twenty or thirty years of age, but when he was ninety-nine years old;¹⁸Cf. Gen. 17, 24. since if he had circumcised himself when he was twenty or thirty years old, no Gentile would have become a proselyte when he had passed the age of twenty or thirty. The Holy One, blessed be He, kept putting it off¹⁹The verb has fallen out of V. until he had reached ninety-nine years, so as not to close the door in the face of proselytes, [and to allow more days and years so as to increase the reward of those who do His will, as it is stated, The Lord was pleased, for His righteousness’ sake, to make the teaching great and glorious].²⁰Isa. 42, 21. The passage within brackets is added by MS.K. and H.
Our father Abraham called himself a ger, as it is stated, I am a stranger [ger] and a sojourner with you.²¹Gen. 22, 4. Similarly David, king of Israel, called himself a ger, as it is stated, For I am a stranger [ger] with Thee,²²Ps. 39, 13. and likewise it states, For we are strangers before Thee.²³1 Chron. 29, 15.
Beloved is the Land of Israel because it makes proselytes fit [to be received]. If a man says in the Land of Israel, ‘I am a proselyte’, he is accepted at once, but outside the Land of Israel he is not accepted unless his witnesses are with him. Beloved is the Land of Israel because it atones for iniquities and transgressions, as it is stated, And the inhabitant shall not say: ‘I am sick’, the people that dwell therein shall be forgiven their iniquity.²⁴Isa. 33, 24.
And so you find in the four classes that stand before the Holy One, blessed be He, as it is stated, One shall say: ‘I am the Lord’s’; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel.²⁵ibid. XLIV, 5. One shall say: ‘I am the Lord’s’—this alludes to one who belongs wholly to the Omnipresent and has no admixture of sin. Another shall call himself by the name of Jacob—this alludes to the proselytes of righteousness.²⁶A term to denote the genuine and complete convert. Another shall subscribe with his hand unto the Lord—this alludes to those who repent. And surname himself by the name of Israel—this alludes to those who fear Heaven.

Cahana said, just as they divide here, so they divide at the beginning of the second book of the Pentateuch¹²⁶Ex. 1:2–3. There, the order is quite different: First the sons of the wives, then the sons of the handmaidens. In the Babli, 36a/b, the opinion is attributed to R. Ḥanina ben Gamliel.. Some Tannaïm state: Just as they divide here, so they divide in the standards¹²⁷This opinion is not found in the Babli. Cf. Num. 2. There the order is: Standard of Judah: Judah, Issachar, Zebulun. Standard of Reuben: Reuben, Simeon, Gad. Standard of Ephraim: Ephraim, Manasse, Benjamin. Standard of Dan: Dan, Asher, Naftali. This also is incompatible with the order given in Deut. 27:13–14: Simeon, Levi, Jehudah, Issachar, Joseph, Benjamin - Reuben, Gad, Asher, Zebulun, Dan, Naftali.. The sons of Leah on one side, the sons of Rachel one on one side, the other one on the other side, and the sons of the handmaidens in the middle¹²⁸The verse indicates which tribes were standing on which mountain but does not indicate how they were standing. The opinion here is that on Mount Gerizim the two Rachel tribes, Joseph and Benjamin, were standing at the right and left extremes and the Leah tribes in the middle; on Mount Ebal the two Leah tribes, Reuben and Zebulun were standing at the right and left extremes and the handmaidens’ tribes in the middle. (Explanation of Pene Moshe). In the Babli, 36b.. Rebbi Mattania said, the reason of this Tanna is: “Hear me, Jacob my servant, Israel my roofed in¹²⁹Jes. 48:12. The verse is misquoted; “my servant” is not written. The interpretation of this conceit is based on rabbinic Hebrew קוֹרָא “roof girder”; modern Hebrew קוֹרָה..” Just as on the roof the thick part of one [beam] is next to the slim part of the other [beam]¹³⁰It seems that their roofs were made from wooden beams of a slightly conical shape so that they could be pressed together to protect against the rains. A similar picture Ex. rabba 1(6).. Some Tannaïm state: Just as they are split here, so they are split on the stones of the ephod¹³¹Ex. 28:9–10. The order in which the names of the tribes were to be engraved on the Shoham stones is indicated only obliquely as כְּתוֹלְדֹתָם “in the order of their birth”; that would be Reuben, Simeon, Levi, Jehudah, Dan, Naftali; Gad, Asher, Issachar, Zebulun, Joseph, Benjamin. In the Babli, 36a, this is the opinion of Rav Cahana.. “In their fulnesses”, that there should be 25 on one side and 25 on the other side¹³²The word is written not for the Shoham stones of the ephod but for the stones representing the tribes on the ḥoshen(Ex. 28:20), on which the names of the tribes were engraved (v. 21) and which were set to fill the settings prepared for them.. But they are only 49¹³³As written, the names of the Gerizim tribes add up to 27 letters, those of the Ebal tribes to 22. The same objection in the Babli, 36b.! Rebbi Joḥanan said, “Benjamin” of “and their births” is plene¹³⁴On the stone, the name of Benjamin was written בנימין for a total of 28 letters. This opinion is not quoted in the Babli; it is dismissed in the Yerushalmi.. Rebbi Judah bar Zabida said, Jehoseph is plene, “He put it up as a testimony in Jehoseph.¹³⁵Ps. 81:6. In the Babli, 36b, this is the opinion of R. Isaac.” But they are only 23 on one side and 27 on the other¹³⁶This questioner reads זבולון plene but בנימן defective and יוסף in its usual form.! Rebbi Joḥanan said, Benjamin was split, Ben on one side, Jamin on the other side¹³⁷R. Joḥanan cannot follow his own opinion that Benjamin was spelled plene but must follow R. Judah bar Zabida. Then on the right hand side there were 27 + 1 - 3 = 25 letters and on the left hand side 22 + 3 = 25 letters.. Rebbi Zabida said, this is fine. Does it say “their six names”? No, but, “of their names”, not their entire names¹³⁸In Ex. 28:10, the group of the first six names is charaterized as מִשְּׁמֹתָם, “of their names”, taking the מ, as usual in rabbinic texts, as partitive. The other six names are “the six other names”, to be written in full (and, according to the Babli, 36a, in the order of their births.)! The first were written on the right hand side of the High Priest, to the left of the viewer. The last were written on the left hand side of the High Priest, to the right of the viewer. The first ones were not written in order, for Jehudah is king. The last ones were written in order¹³⁹That means, not in the order in which they are enumerated in Deut. 27:14..

If it comes in impurity of the officiants⁹⁰The case mentioned in the Mishnah, that the people were pure but all officiating priests impure.? How is that? If defective persons⁹¹It could have stated, “a pure non-priest”. The statement seems to imply that a priest with a bodily defect, who is barred from officiating (Lev. 21:16–24), still is permitted to act as slaughterer in the Temple. Here it is presumed that he is pure. slaughtered and pure⁹²Obviously one has to read: impure. (K is not legible at this point.) The impure (by the impurity of the dead) priest does not come into direct contact with the sacrificial animal. While the blood collected in the vessel which he holds will be impure, it does not make the carcass impure through the stream of blood falling into his vessel. ones poured. Rebbi Hila said, any meat that touched anything impure may not be eaten⁷⁵Lev. 7:19., but here it was not touched by anybody impure. The meat, anybody pure may eat meat⁷⁵Lev. 7:19.; there are pure ones available to eat it⁹³The people, as stated in the Mishnah.. Rebbi Zeˋira: Since Pesaḥ made in impurity is eaten, [this one is as if brought in impurity]⁹⁴Since the people are pure, the argument of R. Hoshaia is superfluous.. And where was this⁹⁵The source of R. Zeˋira’s argument. said? Rebbi Samuel said, Rebbi Zeˋira asked: If it comes with impurity of the blood⁹⁶The carcass is pure, the priests are pure, but the blood has become impure. Since only the blood pumped out at the moment of slaughter is acceptable on the altar (Chapter 5, Note 234), it cannot be replaced., what is done? Since one does not permit him to pour, is it as if brought in impurity? Or since if he transgressed and poured, it was made acceptable, is it as if not brought in impurity? Let us hear from the following which was said by [Rebbi Elazar in the name of ⁸⁷Reading of K. Rebbi Hoshaia: Aaron shall carry the iniquities of the sacrifices⁹⁷Ex. 28:38. Explained in more detail in the Babli 16b, Yoma 7a, Zevaḥim 23a., the iniquities of the sacrifices, not the iniquities of the sacrificers⁹⁸The diadem will not cover deficiencies in either the owners or the officiants of a sacrifice. Babli Zevaḥim 23b.. He separated between what is offered on behalf of an individual and what is offered on behalf of the public. If offered for an individual, if he has another one⁹⁹Another animal to offer.
The following text in brackets is a corrector’s addition which by the concurrent testimony of the original scribe and K should be deleted., one tells him, bring! If not, [one does not permit him to pour the blood;] if he transgressed and poured, it was made acceptable. The sacrificers for an individual, whether he has or does not have, [it was not made acceptable. If offered for the public, if he has another one, one tells him, bring! If not, one permits him to pour the blood a priori. The sacrificers for the public, whether he has or does not have,] it was made acceptable.

MISHNAH: If blood was poured of a Pesaḥ when later it became known that it was impure, the diadem makes acceptable⁸⁰The golden diadem worn by the High Priest, whose object is to carry away the iniquities of the sacrifices offered by the Children of Israel; Ex. 28:37.. An impurity of the body⁸¹The body of the offerer. the diadem does not make acceptable since they said that for the nazir and the offerer of the Pesaḥ the diadem makes impurity of the blood acceptable but not impurity of the body. If the impurity was caused by impurity of the abyss⁸²Impurity buried in the ground which previously was totally unknown and is only recently uncovered. Since it is impossible to guard against this kind of impurity there can be no penalty for “tent impurity” of this kind., the diadem makes acceptable.

Rebbi Isaac bar Gufta asked before Rebbi Mana: If an individual could learn from the public for the Pesaḥ, the officiant during the rest of the year might infer from the public for the Pesaḥ²¹⁵But since the individual must make a Second Pesaḥ which the public never makes, the original argument of R. Simeon ben Laqish is incorrect.. Rebbi Immi asked: how do you explain this “impure”? Impure by the impurity of gonorrhea or the impurity of skin disease? But did we not state, “missing atonement”? If he desecrates when he had been immersed, not so much more before he was immersed²¹⁶The statement of Mishnah Zevaḥim 2:1 seems redundant.! How do you explain “immersed on this day”? If he immersed himself on that day because of a corpse. Come and see: the one impure from a corpse does not desecrate, not so much more one immersed on that day because of a corpse? But he must be immersed on that day because of a crawling animal¹⁴⁷He is impure, but can become free of impurity by immersion in a miqweh, which will make him pure for sancta at sundown. This kind of impurity does not prevent a person to be counted in a group eating the Pesaḥ in purity; accepting the person in the count of the impure is questionable; Babli 80a, 80b.. Come and see: the immersed on that day because of a corpse does not desecrate, not so much more one immersed on that day because of a crawling animal²¹⁷And from impurity of a corpse one has to wait for seven days while of a dead crawling animal one may immerse himself immediately.? Rebbi Samuel bar Yudan said, people having touched sufferers from gonorrhea²¹⁸Who are impure until sundown after immediate immersion in water, Lev. 15:4,7.. The rabbis of Caesarea explain everything from a sufferer from gonorrhea¹⁵²A person who suffers a single episode of gonorrhea is impure for the day and can be purified by immersion in a miqweh. If he has two episodes in at most two consecutive days, he is impure for seven days; after seven days in remission he can be purified by immersion in a miqweh. After three episodes he still needs seven days in remission but then is still prohibited sancta unless on the eighth day he brings a couple of birds as sacrifice to the Temple. A sufferer from gonorrhea who is impure for seven days, on the seventh day is a questionable candidate for Pesaḥ since if he suffers another episode he has to start all over again.. “One immersed on this day¹⁹⁸Who is no longer impure but barred from sacral acts until sundown; Lev. 22:7.,” if he had one episode. “Impure” (in the impurity of the dead)^218*The text in parentheses has to be deleted even though it is confirmed by K. if he had two episodes. “Missing atonement²⁰⁰A person healed from skin disease or gonorrhea who needs not only immersion in water and waiting for sundown but is excluded from sacral rites until be bring a purifying sacrifice, Lev. 14:1–32 for skin disease, 15:14–15 for the sufferer from gonorrhea.,” if he had three episodes. Are people having touched a sufferer from gonorrhea like a sufferer from gonorrhea in the opinion of the Southerners? Let us hear from the following, as Rebbi Eleazar said in the name of Rebbi Hoshaia: Aaron shall carry the iniquities of the sacrifices⁹⁷Ex. 28:38. Explained in more detail in the Babli 16b, Yoma 7a, Zevaḥim 23a., the iniquities of the sacrifices, not the iniquities of the sacrificers⁹⁸The diadem will not cover deficiencies in either the owners or the officiants of a sacrifice. Babli Zevaḥim 23b.. What is iniquity of the sacrifices? The blood of a sufferer from gonorrhea? No, what was touched by a sufferer from gonorrhea²¹⁹Since gonorrhea causes impurity only in humans, the impurity cannot be the victim’s.. Similarly, the iniquity of the sacrificers, who touched a sufferer from gonorrhea. This implies that if the public were impure because they had touched sufferers from gonorrhea or women suffering from flux, they cannot make it²²⁰The only cause for Pesaḥ in impurity is the impurity of the dead. in impurity.

What was the severity of Shammai the Elder? They say that once a person came before Shammai and asked him: Rabbi, how many Torahs do you have? Two, he replied, the Written Torah and the Oral Torah. [The man] said to him: I believe you with respect to the Written [Torah], but not with respect to the Oral [Torah]. Shammai scolded him and kicked him out angrily. He went before Hillel, and asked him: Rabbi, how many Torahs do you have? Two, he replied, the Written Torah and the Oral Torah. [The man] said to him: I believe you with respect to the Written [Torah], but not with respect to the Oral [Torah]. [Hillel] said: My child, sit down and write for me the alphabet. [Hillel] said: What is this? [The man] said: An aleph. [Hillel] said: No, that’s not an aleph, it’s a beit. Then he said: And what is this? [The man] replied: That’s a beit. No, that’s not a beit, it’s a gimmel, said Hillel. [Hillel continued:] Tell me, from where do you know that this one is an aleph and this one is a beit? [The man replied:] This is what our ancestors passed down, that this is an aleph, and this a beit, and this a gimmel. Hillel said: Just as you have accepted that faithfully, so accept this faithfully.
On another occasion, a foreigner was passing behind a synagogue, when he heard a child reciting the verse (Exodus 28:4), “And these are the garments which they shall make; a breastplate and an ephod.” So he went before Shammai and said to him: For whom is all this honor? [Shammai answered:] For the high priest, when he is performing his service on the altar. So he said: Convert me, but only on the condition that you make me the high priest. Shammai replied: Do we not have priests in Israel? Do we not already have a high priest who will serve us? Do we need some convert who has come with his staff and his knapsack to serve as the high priest? So he scolded him and kicked him out angrily.
He then went before Hillel, and said: Convert me, but only on the condition that you appoint me the high priest, so I can go up and serve on the altar. Hillel said: Sit down, and I will tell you something. If someone wants to appear before a human king, isn’t it necessary that he learn how to make his entrance and exit? Yes, [the man] replied. [Hillel continued:] So you, who wish to appear before the King of all kings, the Holy Blessed One, how much more necessary for you to learn how to enter the Holy of Holies, how to light the lamps, how to come close to the altar, how to order the table, and how to prepare the fire on the altar! The man then replied: Tell me what you think is the best way to do this. So Hillel wrote for him the alphabet, and he learned it. Then he gave him [the book of] Leviticus, and he continued learning [the rest of the Torah] until he came to the verse (Numbers 1:51), “[The Levites shall set up the Tabernacle,] and any stranger who comes close shall die.” The convert reasoned: If Israel, who are called children of the Omnipresent, and of whom the Shekhinah said (Exodus 19:6), "And you shall be to Me a kingdom of priests and a holy nation," and even so they were so warned by this verse that “any stranger who comes close shall die,” then how much more so I, a mere convert, who has come with only his knapsack! And the convert was immediately at peace with this. He came to Hillel the Elder and said: May all the blessings that are contained in the Torah come upon your head. For if you had been like Shammai the Elder, I would not have come into the congregation of Israel. His severity nearly caused me to be lost both in this world and in the World to Come; but the humility of Hillel has brought me to a life in this world and in the World to Come. It was said that this convert had two sons. He named one Hillel and the other Gamliel, and they were called Hillel's converts.

⁶¹From this point to the end of the tractate is an aggadic addendum. The greatest man among the Anakim⁶²Josh. 14, 15.—among the Anakim refers to our father Abraham whose height was equal to that of seventy-four men; his eating and drinking were of a similar proportion, equal to those of seventy-four men; so too his strength. What did he do?⁶³This is probably a reference to Gen. 25, 6, But unto the sons of the concubines … Abraham gave gifts; and he sent them away … eastward, unto the east country. He removed the sixteen⁶⁴So GRA in accordance with Gen. 25, 2-4. V, M and H incorrectly ‘seventeen’. sons of Keturah, built for them a walled city of iron and settled them in it. The sun never penetrated into it because it was exceedingly high, so Abraham handed to them disks of precious stones and pearls of which use will be made⁶⁵So GRA. V, M and H read, ‘and they will be used’. in the hereafter when the Holy One, blessed be He, will cause the sun and moon to be confounded, as it is written, When the moon shall be confounded, and the sun ashamed,⁶⁶Is. 24, 23. because use will be made of these [disks as luminaries].
Og⁶⁷King of Bashan; Deut. 3, 11. is identical with Eliezer,⁶⁸Abraham’s servant; cf. Gen. 15, 2, XXIV, 2ff. and [he was so huge that] he could hide Abraham’s feet in the palm of his hand. Once he was rebuked [by Abraham] and from fright his tooth fell out. Abraham picked it up and made ivory beds of it in which he slept. Others say that he made of it a chair which he used⁶⁹lit. ‘and sat in it’. all his life. Who gave him to Abraham? Nimrod.⁷⁰Mentioned in Gen. 10, 8ff. Og went and built sixty cities, the smallest of which was sixty miles high, as it is stated, Threescore cities, all the region of Argob.⁷¹Deut. 3, 4. And what did he eat? A thousand oxen and the same [number of] other animals, and his drink consisted of a thousand measures. A⁷²So GRA. V, M and H read ‘and what was the’. drop of his semen weighed thirty-six pounds.⁷³V and H add ‘and so for all generations’, which makes no sense.
It was taught: What did our father Jacob do when his sons brought him the coat [stained] with blood?⁷⁴Cf. Gen. 37, 31ff. He did not believe them at all. Whence do we infer this? For it is written, But he refused to be comforted,⁷⁵ibid. 35. because no consolations are acceptable for a living person. One, however, who is dead passes naturally from the mind,⁷⁶lit. ‘he is forgotten from the heart of his own accord’. as it is stated, I am forgotten as a dead man out of mind.⁷⁷Ps. 31, 13. What then did he do? He proceeded to make a test with sheaves,⁷⁸GRA transposes the order of V, M and H by putting the test of the sheaves before that of the stones, and omits ‘according to the first opinion’. writing upon them the respective names of the tribes, their constellations and the months, and said to them, ‘I order you to prostrate yourselves before Levi because he wears the Urim and Thummim’,⁷⁹Cf. Ex. 28, 30. but they did not stand up. ‘Before Judah who is king’, but they did not stand up; but when he mentioned Joseph to them, they all stood up and bowed before Joseph. But it was not yet quite clear that he was alive. So Jacob went to the mountains, hewed twelve stones, arranged them in a row, and wrote on each the name of its tribe, the name of its constellation and the name of its month. On one stone he wrote ‘Reuben, lamb, Nisan’⁸⁰The name of the tribe, constellation and month. and similarly on every stone. He began from Simeon and said to them, ‘I order you to stand up for Reuben’, but they did not stand up. ‘For Simeon’, but they did not stand up. ‘For every tribe’, but the stones did not stand up. As soon, however, as he mentioned the name of Joseph to them, they stood up at once and bowed before Joseph’s stone.⁸¹The translation follows the text of GRA. For this reason, all the tribes were written on Joseph’s stone. Similarly, all Israel are called by Joseph’s name, as it is stated, Thou that leadest Joseph like a flock.⁸²Ps. 80, 2 where Joseph is a synonym of all Israel. So also all the heads of the families of the priests and Levites, [e.g.] Eliashib,⁸³Neh. 3, 1. because of the phrase lahashibo ’el ’abiw;⁸⁴In the story of Joseph (Gen. 37, 22), E.V. to restore him to his father. The name Eliashib is broken up in three parts corresponding in sound and meaning to these three Heb. words. From ‘For this reason’ to ’abiw is the reading of GRA. V and H have instead: ‘but from the mishmaroth, Eliashib the priest’. Elḳanah,⁸⁵Connected with ḳanah, ‘he bought’. because Potiphar had bought him [as it is stated,] And Joseph ms brought down to Egypt, and Potiphar … bought him.⁸⁶Gen. 39, 1. V inserts in parentheses, And Pharaoh called Joseph’s name Ẓaphenath, paneah, etc. (ibid. XLI, 45), which has no relevance to the subject.
When Rebekah left her father’s house⁸⁷Cf. ibid. XXIV, 59ff. she was three years old,⁸⁸V, M and H add ‘and three days’. because it is customary among kings, when a daughter is born to them, to hear of it after three days;⁸⁹H reads ‘after three years and three days’. but as her father did not hear [of her birth] he did not defile her up to that time; and now a miracle happened to her in that her father died so that he should not defile her, as it is written, Neither had any man known her,⁹⁰Gen. 24, 16. and by man only her father could be meant,⁹¹From ‘he did not’ to ‘meant’ is GRA’s reading. V, M and H read: ‘therefore a miracle happened to her that she should not be defiled’. for such was the practice of the Arameans to lie with their virgin daughters after they were three years of age,⁹²‘After … age’ is inserted by GRA; omitted in V, M and H. and then to give them away in marriage.⁹³V, M and H add: ‘on account of that which is written, Neither had any man known her, and by man only her father could be meant’.
Dinah was six years old when she bore Asenath from [her association with] Shechem,⁹⁴Cf. Gen. 34. corresponding to⁹⁵lit. ‘the number of’. the six years which Jacob served Laban in payment for the flock,⁹⁶ibid. XXXI, 41. thus completing⁹⁷lit. ‘until’. the twenty years of his service. [The Archangel] Michael then descended and took her away to the house of Potiphar.
From here onward let the man of understanding increase knowledge.⁹⁸From ‘completing the twenty years’ to ‘knowledge’ is GRA’s text. V and M have instead: ‘and he added twenty years, because he died. From this point onwards let the man of understanding increase knowledge. And Michael descended and led her to Potiphar’s house’.