Talmud su Esodo 31:78

The Torah was given at Sinai through Moses' hands, as it says (Deuteronomy 5:19), "He wrote them on two stone tablets, and He gave them to me." And then later it says (Leviticus 26:46), "These are the decrees and the laws and the teachings that the Eternal gave, through Moses on Mount Sinai, between Him and the children of Israel." The Torah that the Holy Blessed One gave to Israel was given only through Moses, as it says (Exodus 31:17), "Between Me and the children of Israel"; Moses merited to be a messenger between the children of Israel and the Omnipresent God. Moses prepared the inaugural ram and the anointing oil, and anointed Aaron and his sons with it all seven days of inauguration, and from it, all the high priests and kings are anointed. And Elazar burned the [red] heifer as a sin offering, with which impurities would be purified for generations. Rabbi Eliezer said: Great is this ritual, for it is practiced throughout the generations, just as Aaron and his sons were sanctified with this anointing oil, as it says (Exodus 30:30), "Anoint Aaron and his sons, and sanctify them to serve as priests.”

Rebbi Yose asked, if there were a very high chest standing in a house, would it not be permitted to move anything from in it into the house or from the house into it⁵²In Mishnaic times, the building cubit was a standard 6, the vessel cubit 5 hand-breadths. If the Ark was built to vessel standards, it cannot be used to define domains. Whether the vessel standard was used in the Temple is a matter of controversy in the Babli, Menaḥot98a.? But we are dealing with the case when it was indicating to them the geographic directions⁵³In Ex. 31:12–18 and 35:1–3 the observation of the Sabbath is emphasized in the instructions for the building of the Tabernacle. One concludes that the work forbidden on the Sabbath is exactly work needed in building or transporting the Tabernacle. The wagons mentioned here are the 6 wagons donated by the tribal chiefs for the transport of the Sanctuary (Num. 7:3).. This is understandable for him who said, a cubit of six {hand-breadths}⁵⁴Nine hand-breadths of the Ark and one of the cover.. But for him who said, a cubit of five hand-breadths? Would the Ark not be seven and one half hand-breadths? Rebbi Jacob bar Aḥa said, the House of Rebbi Yannai and Rebbi Simeon ben Yoṣadaq. One learns it from the Ark, but the other learns it from the wagons. [We do not know who learned it from the Ark and who learned in from the wagons.]⁵⁵Corrector’s addition from Šabbat. It is reasonable that the House of Rebbi Yannai learned it from the Ark since the House of Rebbi Yannai said, [the ark was nine and]⁵⁶Corrector’s addition. the cover was one hand-breadth. Rebbi Simeon ben Yoṣadaq learns if from the Wagons. Rebbi Ze`ira asked, from where that the Wagons were ten {hand-breadths} high⁵⁷There are no biblical indications about the height of the wagons’ platforms above ground.? Rebbi Yose said, and even if you said that they were ten high, did not Rebbi Neḥemiah state that the Freight Wagons were like a cupola⁵⁸Greek καμάρα, Latin camara, -ae, f. (also camera) “arched or vaulted roof or ceiling, distinct from an outer roof”.
The wagons are called עֶגְלֹ֥ת צָב֙. Now צָב means “turtle”; from this comes the usual translation “covered wagon”, using the image of the domed back of the turtle. The expression really is a technical term “freight-wagon”, Accadic ṣubbum, ṣūbum.? If there was a hole in the public domain ten deep and four wide, would it no be forbidden to move anything from in it into the public domain or from the public domain into it⁵⁹This is a side remark. A hole in the public domain 10 hand-breadths deep and 4 by 4 wide creates a new domain for the rules of the Sabbath and is considered a private domain from which nothing may be transported to the public domain. This cannot be derived by comparison either to the Ark or to the wagons.? But when they were transferring the planks from one to the other they were straight⁶⁰Whether the wagons were covered with a convex covering or not is irrelevant since at the moment of loading the planks and the gobelins of the Sanctuary they were uncovered and certainly had flat loading areas. For the meaning of “straight” for תְּרוּטוֹת cf. Mishnah Middot2:5..

“If they warned him and he remained silent, they warned him and he nodded his head, even if he said, I know, he cannot be prosecuted unless he say: for that purpose I am doing it.²⁴Tosephta 11:2. Cf. also Note 20.” “If they saw him spilling blood; they told him, know that he is a son of the Covenant²⁵A Jew. and the Torah said, he who spills a man’s blood, by man his blood shall be spilled²⁶Gen. 9:6. The quote seems to be slightly out of place since it is directed at Gentile criminal courts which are not under the severe restrictions imposed at Torah courts., even if he said, I know, he cannot be prosecuted unless he say: for that purpose I am doing it²⁷Tosephta 11:4..” “If they saw him desecrating the Sabbath; they told him, know that today is Sabbath and the Torah said, its desecrators shall be put to death²⁸Ex. 31:14., even if he said, I know, he cannot be prosecuted unless he say: for that purpose I am doing it²⁹Tosephta 11:3..”

Rebbi Yose asked, if there were a very high chest standing in a house, would it not be permitted to use anything from in it into the house or from the house into it¹²⁴It is impossible to say that in general a new domain starts at 10 hand-breadths since it is commonly accepted that a private domain remains such to an indeterminate height. The Ark was standing in the private domain of the Sanctuary; a reference to it seems to be irrelevant.? But we are dealing when it was indicating to them the geographic directions¹²⁵In the desert, the Ark was traveling in front of the people (Num. 10:33) while the Sanctuary was carried in the middle (v. 17). At the resting place, the Ark automatically assumed a West-East direction so that the Sanctuary could be placed around it and the tribes camped correctly in the four directions of the compass (Num. 2). The Ark had functions outside the Sanctuary; the reference is legitimate.. This is understandable for him who said, a cubit of six [hand-breadths]¹²⁶In Mishnaic times, the building cubit was a standard 6, the vessel cubit 5 hand-breadths. If the Ark was built to vessel standards, it cannot be used to define domains. Whether the vessel standard was used in the Temple is a matter of controversy in the Babli, Menaḥot 98a.. But for him who said, a cubit of five hand-breadths? Would the Ark not be seven and one half hand-breadths? Rebbi Jacob bar Aḥa said, the House of Rebbi Yannai and Rebbi Simeon ben Yoṣadaq. One learns it from the Ark, but the other learns it from the wagons¹²⁷In Ex. 31:12–18 and 35:1–3 the observation of the Sabbath is emphasized in the instructions for the building of the Tabernacle. One concludes that the work forbidden on the Sabbath is exactly work needed in building or transporting the Tabernacle. The wagons mentioned here are the 6 wagons donated by the tribal chiefs for the transport of the Sanctuary (Num. 7:3).. We do not know who learned it from the Ark and who learned in from the wagons. It is reasonable that the House of Rebbi Yannai learned it from the Ark since the House of Rebbi Yannai said, the cover was one hand-breadth¹²⁸The reading of ס is preferable: Nine hand-breadths of the Ark and one of the cover.. Rebbi Simeon ben Yoṣadaq learns if from the Wagons. Rebbi Zeˋira asked, from where that the Wagons were ten [hand-breadths] high¹²⁹There are no biblical indications about the height of the wagons’ platforms above ground.? Rebbi Yose said, and even if you said that they were ten high, did not Rebbi Neḥemiah state that the Freight Wagons were like a cupola¹³⁰Greek καμάρα, Latin camara, -ae, f.(also camera) “arched or vaulted roof or ceiling, distinct from an outer roof”.
The wagons are called עֶגְלֹ֥ת צָב֙. Now צָב means “turtle”; from this comes the usual translation “covered wagon”, using the image of the domed back of the turtle. The expression really is a technical term “freight-wagon”, Accadic ṣubbum, ṣūbum.? If there was a hole in the public domain ten deep and four wide, would it no be forbidden to use anything from in it into the public domain or from the public domain into it¹³¹This is a side remark. A hole in the public domain 10 hand-breadths deep and 4 by 4 wide creates a new domain and is considered a private domain from which nothing may be transported to the public domain. This cannot be derived by comparison either to the Ark or to the wagons.? But when they were transferring the planks from one to the other they were straight¹³²Whether the wagons were covered with a convex covering or not is irrelevant since at the moment of loading the planks and the gobelins of the Sanctuary they were uncovered and certainly had flat loading areas. For the meaning of “straight” for תְּרוּטוֹת cf. Mishnah Middot 2:5..

From where that any uncertainty of a danger to life pushes the Sabbath aside? Rebbi Abbahu in the name of Rebbi Joḥanan: Only you shall keep My Sabbaths;¹⁴³Ex. 31:12. a diminution. Some want to say, the Torah said,¹⁴⁴Since אַךְ everywhere is taken as sign of a diminution, but there is no indication of what is excluded from the observation of the Sabbath, the rabbinic authorities are empowered to determine the exclusion by an argument. Babli 85b, Mekhilta dR. Ismael, Ki Tlssa. desecrate the Sabbath for him, so he will dwell and keep many Sabbaths.

“An oath that I shall eat this loaf;” etc. ¹³³Since by the first oath he became obligated to eat the loaf by biblical rules, the second oath has a similar status as an oath to violate a biblical commandment.Vain and untruth both were said together, which is impossible for the ear to hear and the mouth to say. Its desecrator shall be put to death and on the Sabbath day two sheep¹³⁴Ex. 31:14, Num. 28:9. were said together. Do not wear ša`aṭnez, fringes you shall make for yourselves¹³⁵Deut. 22:11–12., both were said together. The nakedness of your brother’s wife and her brother-in-law shall come to her¹³⁶Lev. 18:16, Deut. 25:5. were said together. You shall not move property; any daughter inheriting real estate¹³⁷Num. 36:8–9. both were said together, which is impossible for the mouth to say and the ear to hear. And so it says, God spoke once, two I heard from this¹³⁸Ps. 62:12.. And it says, is not My word like fire, says the Eternal¹³⁹Jer. 23:29. The reference is to the end of the verse, and like a hammer splintering rock..

‘R. Joshua b. Levi said: Every day’, etc. Whence do we know this? For it is written, Hark! the Lord crieth [yiḳra’] unto the city—and it is wisdom to have regard for Thy name.¹⁰⁵Micah 6, 9. Perhaps the verse speaks of an ordinary voice [calling and not a Bath Ḳol]? Here it is stated yiḳra’, and elsewhere it is stated, And the Lord called [wayyiḳra’] unto him out of the mountain:¹⁰⁶Ex. 19, 3. as there it was [God calling] from Sinai, so here too it is [God calling] from Sinai. Alternately, here it states yiḳra’ and of the tent of meeting it states, And the Lord called [wayyiḳra’] unto Moses, and spoke unto him out of the tent of meeting.¹⁰⁷Lev. 1, 1. But it might be argued that here¹⁰⁸In Micah 6, 9, where the word ḳol is used, translated hark. it uses the word ḳol and elsewhere it states, God answered him by a voice [beḳol]!¹⁰⁹Ex. 19, 19, which seems to imply that it was not God Who spoke. Then quote, Then he heard the Voice speaking.¹¹⁰Num. 7, 89. Here it is clear that God is speaking. [It might also be argued,] Here it states, unto the city¹¹¹In Micah 6, 9, and therefore the comparison is not complete. and there it does not! [Draw the inference] from the following: Hark [ḳol]! one calleth [ḳore’]: Clear ye in the wilderness the way of the Lord,¹¹²Isa. 40, 3. where ‘calling’ and ‘wilderness’ occur, and it is written, They encamped in the wilderness¹¹³Ex. 19, 2, which refers to a time before Sinai.—perhaps this refers to the periodical ‘callings’! When it mentions ‘calling’ it implies a regular calling, as it is written, When I call unto them, they stand up together.¹¹⁴Isa. 48, 13.
Our Rabbis have taught:¹¹⁵Ber. 55a (Sonc. ed., p. 335). R. Joḥanan there enumerates three things: famine, plenty and leadership. Five things the Holy One, blessed be He, Himself proclaims, viz.: the leader, famine, plenty, the sword, and those who escape the sword. ‘The leader’, as it is written, See, I have called by name Beẓalel.¹¹⁶Ex. 31, 2. ‘Famine’, as it is written, For the Lord hath called for a famine.¹¹⁷2 Kings 8, 1. ‘Plenty’, as it is written, And I will call for the corn and will increase it.¹¹⁸Ezek. 36, 29. ‘The sword’, as it is written, For I will call for a sword.¹¹⁹Jer. 25, 29. ‘Those who escape the sword’, as it is written, And among the remnant those whom the Lord shall call.¹²⁰Joel 3, 5. It is all right with three since the Divine Name is written in connection with them, but with And I will call for the corn, perhaps [this means] by a messenger, as it is written, I will call my servant Eliaḳim!¹²¹Isa. 22, 20. If you do not admit this, surely there [with Eliaḳim] the Divine Presence called to him [to act as leader], because it was similar to that of Beẓalel who was a leader.

“On the eighth day one shall circumcize¹⁶¹Lev. 12:2.,” even on the Sabbath. How can I confirm “its desecrator shall certainly die¹⁶²Ex. 31:14.?” Even for circumcision? How can I confirm “on the eighth day one shall circumcize”? Even on the Sabbath? The verse says “¹⁶¹Lev. 12:2.But on the eighth day one shall circumcize,” even on the Sabbath¹⁶³In the Babylonian versions [Šabbat 132a, Sifra Tazria‘ Pereq 1(4)] the argument for performing circumcision on the Sabbath is based on the expression “on the Sabbath day” and not simply “on the Sabbath”.. In Torah, Prophets, and Hagiographs we find that the Sabbath is as weighty as all other commandments of the Torah¹⁶⁴Cf. Berakhot 1:8, Note 207. The text is copied in Ex. rabba 25(16). [taken together]. In the Torah, “until when will you refuse to keep My Commandments and Teachings¹⁶⁵Ex. 15:28.,” and it is written: “See that the Eternal gave you the Sabbath¹⁶⁶Ex. 15:29. The Sabbath is called “commandments and teachings” when no other prohibitions were yet given to the Israelites..” In Prophets, as is written¹⁶⁷Ez. 20:21.: “But the sons rebelled against Me; My Laws they did not follow” etc., and it is written¹⁶⁸Ez. 20:13. In Ex. rabba the quote is instead from Ez. 20:21, where the Sabbath is the only commandment singled out of all “laws and rules”. The word מאד “much” probably should be deleted.: “My Sabbaths they much desecrated.” In Hagiographs, as it is written: “On Mount Sinai You descended¹⁶⁹Neh. 9:13.,” and it is written: “And about Your holy Sabbath You informed them¹⁷⁰Neh. 9:14; again the Sabbath is the only commandment singled out of all “commandments and laws”.,” etc. Rebbi Eleazar ben Rebbi Abuna said, commandment of Sabbath is written plene¹⁷¹In all other occurrences in the Hebrew Bible the spelling is מִצְוֹת, only at this place it is מִצְווֹת., to inform you that it is as weighty as all other commandments of the Torah. A parable of two ladies who meet and you do not know which one is of higher standing. If one makes room for the other, you know that the other is of higher standing.

HALAKHAH: “One who desecrates the Sabbath,” etc. From where warning for the desecrator? Do not perform any work³⁴³Ex. 20:10.. From where extirpation? For any who would perform work on it would be extirpated³⁴⁴Ex. 31:14.. From where punishment? Its desecrator shall be made to die the death. Should we not state 37 kinds of extirpation in the Torah³⁴⁵This is a copy from Halakhah 9, Note 149. The question should be that in Keritut1:1 74 kinds of extirpation should be mentioned since, as R. Yose ben Abun explains, each one of the 39 categories of work forbidden on the Sabbath defines its own obligation for a purification sacrifice if the person was aware that it was Sabbath and that he was performing this kind of work, and only had forgotten that it was forbidden. Then a single person could be obligated for up to 39 sacrifices for desecrating a single Sabbath. But if he simply had forgotten that it was Sabbath, a single sacrifice is due and this is what is counted in Keritut.? Rebbi Yose ben Rebbi Abun said, because if he performs all of them, intentionally on the Sabbath and intentionally for the work, he is liable for each one singly.

‘For the Torah, [for the divine service],⁸¹M and H insert this phrase which is included in P.B. for the prophets and for this holy⁸²The ‘Sabbath’ or the name of the Festival is inserted here; and when a Festival coincides with the Sabbath both are mentioned. … which Thou, O Lord our God, hast given us for holiness and for rest, for honour and for glory. For all these things, O Lord our God, we thank Thee, and continually bless⁸³The P.B. version reads, ‘Thee, blessed be Thy name by the mouth of every living being continually and for ever’. Thy name, O God of our salvation. Blessed art Thou, O Lord, Who sanctifiest Israel and such and such a day.’⁸⁴For ‘such and such a day’ the name of the Festival is inserted.
An exception is made on the Sabbath when ‘Israel’ is not mentioned in the conclusion but only ‘Who sanctifiest the Sabbath’; because the Sabbath preceded Israel, as it is written, For in six days the Lord made heaven and earth, and on the seventh day He ceased from work and rested,⁸⁵Ex. 31, 17. and it is further said, See that the Lord hath given you the sabbath,⁸⁶ibid. XVI, 29. The Sabbath was instituted at the creation of the world, and the use of the definite article in the second quotation indicates that it was a well-known institution at the time. The Festivals, on the other hand, were ordained after the people of Israel came into existence. which implies that the Sabbath had already been in existence.

The Evil Urge. How so? They say that for the first thirteen years [of a person’s life] the Evil Urge is greater than the Good Urge. There in his mother’s womb, a person’s Evil Urge grows with him. [After he emerges into the world,] he starts breaking the Sabbath, and nothing is there to stop him; [killing people, and nothing is there to stop him; going out to sin, and nothing is there to stop him.]
After thirteen years, the Good Urge is born. Then when he breaks the Sabbath, it says to him: Empty one! Isn’t it written (Exodus 31:14), “One who breaks it will surely die”? When he kills, it says to him: Empty one! Isn’t it written (Genesis 9:6), “One who spills the blood of a person, his own blood will be spilled”? When he goes out to sin, it says to him: Empty one! Isn’t it written (Leviticus 20:16), “Both the adulterer and the adulteress shall be put to death”?
When a person heats himself up, and then goes to commit some act of lewdness, all of his limbs will obey him, because the Evil Urge rules over all 248 limbs. When he goes to perform a mitzvah, his limbs begin to grow lazy, because the Evil Urge in his stomach rules over all 248 of a person’s limbs. The Good Urge, meanwhile, is like someone trapped in a prison, as it says (Ecclesiastes 4:14), “From the prison, he comes forth to rule” – that is the Good Urge.
Some say, that verse refers to Joseph the Righteous, when that wicked woman came and tortured him with words. She said to him: I will lock you up in prison! He said to her: But God releases the bound. She said to him: I will poke out your eyes! He said: God gives sight to the blind. She said to him: I will bend you down! He said to her: God straightens the bent. (She said to him: I will make you into a wicked man! He said to her: God loves the righteous. She said to him: I will make you an Aramean! He said to her: God protects the strangers. Until finally he said [Genesis 39:9], “How can I do this evil thing?”)
And do not be surprised at Joseph the Righteous. For behold, Rabbi Tzadok was the greatest of his generation when he was captured. And a matron took him and presented before him a beautiful maidservant. When he saw her, he turned his eyes to the wall so he would not see her. And he sat and recited his learning the whole night. In the morning, the maidservant left and complained to her mistress: I would rather die than be given to that man! The matron sent for him and said to him: Why didn’t you do with this woman as all people do? He said to her: What can I do? I come from the lineage of the high priest, from a great family! I said to myself, Perhaps I will sleep with her and increase mamzerim in Israel! When she heard this, she commanded he be released with great honor. (And they say:) Do not be surprised at Rabbi Tzadok. For behold, Rabbi Akiva was greater than him! When he went to Rome, informers slandered him to a local prefect, who then presented before him two beautiful women. [The prefect] bathed and anointed them dressed them up like brides, and they fell upon [Rabbi Akiva] the whole night. This one said: Come to me! And that one said: Come to me! But he sat between them and spat, and would not turn to them. They went before the prefect and said to him: We would rather die than be given to that man! He sent for [Rabbi Akiva] and said to him: Why didn’t you do with those women as all people do with women? Weren’t they beautiful? And weren’t they human beings just like you? Didn’t the One who created you create them as well? [Rabbi Akiva] said: What could I do? Their scent was worse to me than carcasses and vermin! And do not be surprised at Rabbi Akiva. For behold, Rabbi Eliezer the Great was greater than him. For he raised his sister’s daughter until she was thirteen, and she slept in bed with him until she began puberty. Then he said to her: Go, and marry a man. She said to him: Am I not your woman? Should I be given as a maidservant to wash the legs of your students? He said to her: My daughter, I am already an old man. Go and marry a young man like yourself. She said to him: Didn’t I already say to you, Am I not your woman? Should I be given as a maidservant to wash the legs of your students? When he heard her words, he got permission from her to marry her, and then had sexual relations with her.

[What was the procedure in the case of] ma‘amadoth? As it was taught:¹⁸[Cf. Ta‘an. 27b (Sonc. ed., p. 145).] The men of the ma‘amadoth used to fast [as follows]: On every Monday for the sake of those who sail on the sea, as it is written, And God said: Let there be a firmament in the midst of the waters;¹⁹Gen. 1, 6. The mention of water is a call to prayer on behalf of those who sail over the sea. on Tuesdays for the sake of wayfarers, as it is written, And God said: Let the waters under the heaven be gathered together;²⁰ibid. 9, which is followed by And let the dry land appear. on Wednesdays for the sake of children that they should not be attacked by croup, as it is written, And God said: Let there be lights,²¹ibid. 14, children being to the home what the heavenly luminaries are to the world. the written form being defective;²²A waw is missing in the noun מארת (lights). on Thursdays they fasted for the sake of pregnant women and nursing mothers that they should not lose their children, as it is said, And God said: Let the waters swarm with swarms.²³ibid. 20, followed by living creatures (ibid.). On the Sabbath eve and at the conclusion of the Sabbath²⁴i.e. Sunday, as explicitly mentioned in Ta‘an. 26a (Sonc. ed., pp. 136f). they did not fast from respect for the Sabbath. Some declare²⁵As a reason why they did not fast on Sundays. that at the twilight of the Sabbath eve an additional soul is given to every Israelite, and after the Sabbath it is taken from him.²⁶The body is then weakened, and fasting is held to be too great a hardship. Another reason²⁷Why there was no fasting on Sunday. is that Christians²⁸So M and H. V has ‘worshippers of stars’, an alteration made because of the censor. should not say, ‘Because we rejoice on the Sunday they fast on it’. The Sages, however, said: In the period of the ma‘amadoth they were not concerned with the hatred of the Christians, but the reason is that it is written He ceased from work wayyinnafash,²⁹Ex. 31, 17, E.V., and rested. [which is homiletically interpreted] wai ‘al nefesh, ‘Woe for [the loss of the additional] soul’.