Talmud su Esodo 40:78

HALAKHAH: “On the first of Adar one proclaims,” etc. Why on the first of Adar? So that Israel should bring their sheqalim in time and it should be disbursed from the new contributions to the treasury¹⁰The technical term for the Temple tax. on time on the First of Nisan. And Rebbi Samuel ben Rav Isaac said, [the heave of the treasury]¹¹Corrector’s addition from the Babli. From here to the end of the paragraph there is a parallel in Roš Haššanah1:1 (56d line 4, ר). as at its start, as it is written¹²Ex. 40:17., it was in the First month of the Second year, on the first of the month, that the Sanctuary was erected. It was stated hereto, on the day the Sanctuary was erected, on the same day the contribution¹³The Temple tax required in Ex. 30:11–16. was collected. Rebbi Tabi, Rebbi Yoshia in the name of Cahana. It is said here months, and it is said there, months¹⁴As shown later, the reference is to Num. 28:14: this is the monthly elevation offering on its day of the New Moon, for the months of the year. This is compared to Ex. 12:2, this month shall be for you the start of months; it is the first of the months of the year. The latter verse designates the month of the spring equinox as start of the year in all matters of sacrificial ritual.. Since months mentioned there are only counted from Nisan, so also months mentioned here are only counted from Nisan. Rebbi Jonah said, Rebbi Tabi left out the start and only quoted the end; this is not done since it was stated¹⁵In the way the baraita was stated by R. Tabi, it is impossible to see what it refers to. One has to state the baraita in its entirety for it to make sense. Babli Roš Haššanah7a.: This is the elevation sacrifice for a month at its New Moon¹⁶Num. 28:14.. I could think that one should collect every month, the verse says at its New Moon for the months; at one New Moon one collects for all months of the year. I could think on any month of his choosing, it is said here months, and it is said there, months. Since months mentioned there are only counted from Nisan, so also months mentioned here are only counted from Nisan.

Rebbi Eleazar in the name of Rebbi Ḥanina: Also for the kings of the peoples of the world one only counts from Nisan²⁵He holds that Jewish documents, in particular biblical reports, always start regnal years in Nisan, irrespective of the official calendar of the kingdom to which it refers. The Babli 3b admits this only for good kings.. In the sixth, in year two of Darius²⁶Ḥaggai1:15. He reports that they started to build the Second Temple on 6/24 of year 2 of Darius.. In the eighth, [in year] two of Darius²⁷Sach. 1:1. If the regnal year of Darius were counted from the start of the 7th Month, Tishre, the eighth month would have to be in year three.. Should we not say, “in the eighth in year three”? Heipha said, the eighth was said first but there is no earlier and later in the Torah²⁸Since Sacharia scolds the people for not building the Temple in the eighth Month of year 2 of Darius, this must precede the date given by Haggai. Therefore the regnal year cannot be counted from Nisan, but it runs from the 1st of Tishre to the end of the following sixth month, against R. Ḥanina. That Sacharia is written after Haggai in the minor prophets has no chronological relevance. “Torah” here includes the entire Hebrew Bible (and Mishnah, Note 318) and is not restricted to the Pentateuch. Cf. Megillah1:2 (70d l.59); also Sheqalim6:1 (49d l. 70) and Sotah8:3 (Note 127) as minority opinion of R. Meïr. Babli Pesaḥim6b (Num. rabba9(44)).. Rebbi Jonah said, it is written: and now take notice, starting with this day, before a stone is set upon stone in the Temple of the Eternal²⁹Haggai2:15. The prophecy is dated 9/2 of year 2 of Darius.. How is this? In the sixth the foundation stone was laid. In the eighth³⁰This must read: “ninth”. this verse was said. If you are saying, they already laid, Heipha is correct. If you are saying, they did not lay, Heipha did not say anything³¹If the prophet says that while they are building the Temple they already notice that God’s blessing of Judean agriculture started before they actually started building, the statement cannot be used to determine the start of regnal years.. Rebbi Isaac objected: Is it not written³²Gen. 9:13., it was in the 601-st year, in the first, on the first day of the month? And it was stated on this, the year of the Flood is not counted³³This argument presupposes that Noe’s years are treated as regnal years. This is not the position of Seder Olam(of Babylonian redaction) which asserts that the numbers given in Gen. may be added, which means that overlapping parts of years have been eliminated. If the year started in Tishre, in the middle of the Flood, the statement is acceptable, but not if it started in Nisan, since the flood started only on 2/17 of that year. This problem is treated in detail by the 16th Cent. Rabbi Moses Almosnino (published in Moriah30, part 5–7, pp. 19–21, 2010.). Explain it following Rebbi Eliezer, as Rebbi Eliezer said, in Tishre was the world created³⁴And therefore Noe’s years are not treated as regnal years; all years mentioned in the early history in Gen. start in Tishre. Babli 10b.. But is it not written, it was in the month of Nisan of year twenty³⁵Neh.2:1.; it was in the month of Kislew of year twenty³⁶Neh. 1:1. Nehemiah was informed in Kislew of year 20 of Artaxerxes of the sorry state of Jerusalem; in Nisan of the same year he asked permission to leave Susa and go to Jerusalem. The regnal year must have started in the fall.? Explain it following Rebbi Eliezer, as Rebbi Eliezer said, any year of which 30 days have not elapsed is not counted as a full year. But is it not written³⁷Ex. 40:17., It was in the first month of the second year, on the first of the month, when the Sanctuary was erected? If you are saying that it was the third year and because 30 days had not elapsed it is not counted as a full year, is it not written³⁸Num. 10:11 (misquoted). Since this verse refers to the service in the Tabernacle, it must refer to a time posterior to that quoted in the preceding verse; the statement in the name of R. Eliezer must be rejected. (In the Babli 10b the statement is formulated in a way which makes it not relevant to the case discussed here.), it was in the second year in the second month, on the twentieth of the month? There are 50 days in the year, and it would not be counted as a whole year? That is one of Rebbi Isaac’s answers which are difficult³⁹And the statement of R. Eleazar in the name of R. Ḥanina has to be rejected. The entire text of R. Isaac is copied by Tosaphot 3b, s. v. מניינא..

“They added to them¹⁴¹To the list of items for which the first of Nisan is the beginning of a new year. the lease of houses and the heave of sheqalim.”¹⁴²Tosephta 1:1, Babli 7a. The lease of houses. Rebbi Jonah said, only if he said, this year. But if he said, one year, he pays from date to date¹⁴³If the lease is for “this year” it means a calendar year. Since rent usually is paid monthly, the next year starts with the first month. But if the lease is for “one year”, it runs from one date to the same date the following year. Tosephta 1:5, Babli 7b.. The heave of sheqalim, ¹⁴⁴From here to the end of the paragraph the text is from Sheqalim1:1, Notes 11–16. as Rebbi Samuel ben Isaac said, as at its start: It was in the First month of the Second year, on the first of the month, that the Sanctuary was erected¹⁴⁵Ex. 40:17.. It was stated hereto, on the day the Sanctary was erected, on the same day the contribution was collected. Rebbi Tabi, Rebbi Yoshia in the name of Cahana. It is said here months, and it is said there, months. Since months mentioned there are only counted from Nisan, so also months mentioned here are only counted from Nisan. Rebbi Jonah said, Rebbi Tabi left out the start and only quoted the end; this is not done since it was stated¹⁴⁶Num. 28:14.: This is theelevation sacrifice for a month at its New Moon. I could think that one should collect every month, the verse says at its New Moon for the months; at one New Moon one collects for all months of the year. I could think, on any month of his choosing, it is said here months, and it is said there months. Since months mentioned there are only counted from Nisan, so also months mentioned here are only counted from Nisan.

Rebbi Yasa in the name of Rebbi Ḥama bar Ḥanina: You shall cover the Ark with the cover¹⁶⁰Misquote of Ex. 40:3; scribal error. Instead of “cover” it must be “gobelin”. Since the gobelin was the dividing wall between the Ark and the interior of the Tent, the intended meaning is: You shall hide the Ark behind the gobelin.. From here that the wall is called cover. From here that one makes walls with matter susceptible to impurity¹⁶¹Since the root סכך is used, it follows that all that is acceptable as roofing a sukkah is acceptable as wall. Since the gobelin is mentioned which is susceptible to impurity, walls may be made from matter susceptible to impurity. Babli 7b..

HALAKHAH: Why non-sanctified? Even if it is sanctified! Did not Rebbi Aḥa, Rebbi Ḥinena say in the name of Rebbi Yasa, you shall sanctify the altar; then the altar will be most holy¹³⁰Ex. 40:10.. Since the altar only sanctifies with intention, so vessels should only sanctify with intention¹³¹The verse starts: anoint the altar and all its vessels, which implies that the power of sanctification is the same for the altar and its vessels. Since it is forbidden to bring profane (not dedicated) matter to the altar, profane matter remains profane also on the altar. This proves that the altar and therefore the sanctified vessels only sanctify with dedication.. Ḥizqiah said, that they should not say, we saw that water filled for the sanctification of hands and feet become disqualified by staying overnight¹³²Since sanctification of hands and feet must be with water from a Temple vessel, the water becomes disqualified at daybreak. The problem is that people will say that they saw the water becoming disqualified and nevertheless used for libation, they will wrongly conclude that disqualified water may be used on the altar.. In the House of Rebbi Yannai they said, that they should not say, we saw that water filled for Tabernacles become disqualified by staying overnight¹³³Again, and be used nevertheless.. Rebbi Joḥanan said, because of the evil impression; but we do not know whether following Ḥizqiah or according to everybody’s opinion following Rebbi Yannai. Rebbi Pedat in the name of Rebbi Hoshaia: The water for a deviant wife becomes disqualified by staying overnight¹³⁴Soṭah 2:2, Note 114. This is a matter of dispute. There is an opinion that the water has to be taken from the water basin in the Temple. Any water taken from there and sanctified in a Temple vessel belongs to the service of that day and becomes disqualified by the next dawn. But according to the opinion that the water may come from outside sources, this need not be the case.. Rebbi Abuna: anything of whose kind nothing possibly is for the altar cannot become disqualified by staying overnight¹³⁵Disputing R. Pedat in principle..

Our ancestors tested the Holy Blessed One ten different times, but they were punished only for the sin of slander ([which was one of them]). These are the ten: Once at the sea, once when the manna was first given, once when the manna stopped coming down, once at the first appearance of quails, once at the latter appearance of quails, once at Marah, once at Refidim, once at Horev, once [at the Calf, and once] with the spies. And the sin of the spies was the worst of them all, as it says (Numbers 14:22), “They have tested Me these ten times, and have not heeded My voice.” And also (Numbers 14:37), “The men died before God by plague, for spreading bad reports about the Land [of Israel].” And from this we can reason that if the Holy Blessed One punished the spies for insulting the land, which has no mouth to speak, no reaction, and no shame, then all the more so would the Holy Blessed One punish someone who speaks ill of his friend and shames him.
Rabbi Shimon would say: Afflictions come upon those who speak slander. For so we find with Aaron and Miriam, who spoke slanderously about Moses, and punishments came upon them – as it says (Numbers 12:1), “Miriam and Aaron spoke against Moses.” And why does the verse place Miriam before Aaron? [This teaches us that Tziporah (the wife of Moses)] went and talked to Miriam, and then Miriam went and told everything to Aaron, and then the two of them began to speak against this righteous man. And because these two spoke against a righteous man, punishments came upon them, as it says (Numbers 12:9), “And the Eternal became angry with them, and departed.” What do we learn from “and departed”? This teaches us that God departed from Aaron and attached to Miriam, because Aaron was not as engaged as Miriam in spreading slanderous words around, so she was (immediately) punished more. Miriam said: Prophecy has come to me even though I have not separated from my husband. And Aaron said: Prophecy has come to me even though I have not separated from my wife. And even our earliest ancestors received prophecy even though they did not separate from their wives. But Moses, because he is so arrogant, separated from his wife. They did not take this up with [Moses] directly, nor did they know for certain that it was true. It was not at all clear that he was being arrogant. We can reason from this that if Miriam, who spoke against her brother only secretly, was still punished, then if one speaks against his friend publicly, and shames him, all the more so will he be punished.
At that time, Aaron said to Moses: Moses, my brother, you think that this skin disease affects only Miriam, but it is also upon the flesh of our father Amram. I will give you a parable to tell you what this is like: Like someone who has a hot coal placed in his hand. Even if he tosses it around from place to place, his flesh is still burned.”¹The idea here is that Amram and Miriam, father and daughter, are of one flesh, and therefore, if one of them is affected, so is the other. This is why it says (Numbers 12:12), “Please, do not let her be like one who is dead [when she emerges from her mother’s womb, with half of her flesh eaten away].” Meanwhile, Aaron attempted to pacify Moses by saying: Moses, my brother, have we ever done harm to anyone in the world? He replied: No. Aaron continued: So if we have done no harm to anyone in the world, would we have wished to harm you, who are our brother? Now what can I do? Will this mistake come between the covenant between us? (For he had established a covenant with Aaron and his sons,) as it says (Amos 1:9), “They did not remember the covenant of brotherhood.” At that moment, Moses drew a small circle on the ground and stood inside it, and asked for mercy for Miriam. He said: I will not leave this spot until my sister Miriam is healed, as it says (Numbers 12:13), “Please, God, heal her.” Then the Holy Blessed One said to Moses: If a king had reprimanded her, or if her father had reprimanded her, it would have been appropriate for her to sit in shame for seven days. And since it is I, the King of all kings, all the more so is it just for her to sit in shame for fourteen days! However, for your sake, I will forgive her, as it says (Numbers 12:14), “The Eternal said to Moses: If her father spat in her face [would she not sit in shame for seven days?]”
“Now Moses was a very humble man” (Numbers 12:3). Could it be that he was meek and not beautiful and praiseworthy? But we learn from the verse (Exodus 40:19), “He spread the tent over the Tabernacle”: That just as the Tabernacle was ten cubits high, so was Moses also ten cubits high. Could it be that he was as humble as the angels, who serve God? But we learn from that [same] verse [that Moses was humble] “more than any other person”; more than other people, that is, but not more than the angels who serve God. Could it be that he was humbler than those in previous generations? But we learn from that [same] verse, “on the face of the earth”; in his own generation, that is, and not previous generations. There are three types of skin-afflicted people in the world: moist, dry, and polypous, and Moses made himself lowlier than them all.

And why do we not fast in the month of Nisan? Because on the first of Nisan the Tabernacle was erected⁴Cf. Ex. 40, 2. and twelve princes offered their sacrifices during [the first] twelve days, a day for each tribe,⁵Cf. Num. 7, 1ff. and everyone held a festival on his day.⁶Between the twelfth of Nisan and the fifteenth, on which Passover begins, only two days intervene; therefore they, too, are regarded as festival days. The Passover ending on the twenty-first (in the land of Israel) or on the twenty-second (in the Diaspora), only eight or nine days of the month remain. As by far the greater part of the month was made up of festival days, the entire month is treated as a festival season in which fasting is prohibited. Furthermore, in the time to come the Sanctuary will be rebuilt in Nisan, to confirm what is stated, There is nothing new under the sun.⁷Eccl. 1, 9.