Talmud su Esodo 9:78

Rebbi Joḥanan in the name of Rebbi Ismael: ³⁹This sentence is also quoted in Halakhah 3:1. The argument refers to Lev. 2:14, where “a flour offering of first fruits” is mentioned which is identified as the ‘Omer offering (Lev. 23:9–14), traditionally brought from barley (since early in spring there is no wheat ready). The argument attempts to show that the offering mentioned in Lev. 2:14 must be the ‘omer offering of barley. The argument of R. Ismael is quoted only here because it cannot be sustained. The basis of the argument is the position that a word used in the legal parts of the Torah can only have one meaning. Since the construct form “flour offering of” used for the ritual of the suspected wife (Num. 5:15,16,18) refers to barley, it is concluded that the “flour offering of first fruits” also must refer to barley. The problem is that the construct state is also used in Lev. 2:7, 6:14,16; Num. 4:16, 28:8 clearly referring to wheat offerings.“Flour offering of, flour offering of.” Since “flour offering of” said there is of barley, here also it is of barley. ⁴⁰A slightly garbled version of a text dealing with the same problem, preserved in Sifra Wayyiqra Paršata 13(4). The reading Liezer for the first Tanna mentioned here, as against Lazar as suggested by the text, follows the reading of Sifra. Since this Tanna is mentioned before R. Aqiba, a reading of Lazar would refer to R. Eleazar ben ‘Arakh. Rebbi Eliezer said, it says here “milky white⁴¹Lev. 2:14, a word used in the description of the offering of first fruits. For the translation of אביב as “milky white”, see J. Milgrom, Leviticus 1–16, 1991, pp. 192–194.” and it says in Egypt “milky white⁴²Ex. 9:31, referring to barley.”. Since “milky white” mentioned in Egypt refers to barley, here also it refers to barley. Rebbi Aqiba said, it was said to the public, bring first fruits on Passover and bring first fruits on Pentecost⁴³During or after the Holiday of Unleavened Bread (depending on the interpretation of the term “after the Sabbath”) the ‘Omer offering is required as “first harvest” (Lev. 23:9–14). Pentecost is described as “holiday of first fruits” (Num. 28:26).. ⁴⁴This text is slightly garbled. A more intelligible text is in Sifra (but one cannot exclude the possibility that the text in Sifra is Amoraic and has been edited to make it more intelligible) and the Babli, Menaḥot 68b: If we find that from the kind a private person brings his obligatory offering⁴⁵The only obligatory flour offerings of a private person are the purification offering of the poor (Lev. 5:11) and the offering for the suspected wife. The voluntary offerings of a private person are all high quality wheat. the public bring their first fruits on Pentecost. From which kind does the private person bring his obligatory offering? From barley! Also the public should bring only from barley. If you say from wheat, the Two Breads⁴⁶Two wheat breads made from sour dough to be presented to the altar but not burned, Lev. 23:17. These are called “First Fruits”. If the ‘Omer offering, whose nature is not specified in the verse, were to be brought from wheat, the Two Breads would not be baked from “First Fruits”. would not be first fruits.

Rebbi Jehudah bar Pazi in the name of Rebbi Jonathan: This³⁵The Mishnah which forbids harvesting any of the five kinds of grain before the ‘omer. The statement of R. Ismael ben R. Joḥanan ben Beroqa is in Sifra Wayiqra Paršata 13(5). The problem is Lev. 2:14–16, speaking of the cereal offering of first fruits. The verse cannot speak of individual first fruits (Deut. 26:1–11) since no cereal offering is connected with these. For any other cereal offering, the flour is specified. It is always wheat except for the ‘omer sheaf (Lev. 23:9–14) and the offering for the wife suspected of infidelity (Num. 5:15). Lev. 2:14 does not specify the kind of cereal for the offering. The cereal offering of first fruits is identified as the ‘omer offering; this determines the flour as barley flour. is from Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa, as Rebbi Joḥanan stated; “Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said, I could think you could bring spelt, foxtail and oats. But is it not logical: If wheat which is usable for all other cereal offerings is not acceptable for the ‘omer offering, spelt, foxtail and oats which are not usable for any other cereal offerings certainly are not acceptable for the ‘omer offering. No; you might say about barley from which the offering of the straying wife³⁶In Sifra, the second argument also refers to the ‘omer. is brought; what can you say about spelt, foxtail and oats which are not usable for the offering of the straying wife? Wheat is excluded by the verse³⁷The nature of the grain cut for the ‘omer is not specified in Lev. 23:9–14. But since the “new grain” for the cereal offering of the 50^th day is specified as fine wheat flour, the earlier offering cannot possibly be wheat.; spelt, foxtail and oats are excluded by a reasoning a minore ad majus.”

Rebbi Yose said, who would think that Rebbi Jehudah ben Pazi could think that the cereal offering of the ‘omer could come from spelt, foxtail, or oats? If somebody said, black figs are [forbidden] to me, is he not permitted white ones? But “black ones” he said, “white ones” he did not say. And here, “milky white barley” was said³⁸Ex. 9:31. The first-grain cereal offering is described in Lev. 2:14 as “milky white, parched in fire.” The argument shows that the Mishnah can be the opinion of everybody. A similar argument is attributed in the Babli, Menaḥot 68b, to R. Eliezer., “milky white foxtail” was not said.

HALAKHAH: ¹⁸⁸A sermon, introducing the recitation of the “Egyptian Hallel”, Ps. 113–118, in the Passover night celebration. Cf. the author’s The Scholar’s Haggadah p. 319; Midrash Tehillim 113(2), Mekhilta dR. Ismael Bo Parashah 14. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa. Power was given to Moses’s voice and his voice went through the entire land of Egypt, a distance of 40 days of travel¹⁸⁹Or 400 Egyptian parasangs.. What did he say? From place X to place Y one group, from place Z to place U one group. You should not be astonished. If about dust, which does not usually move, it is said¹⁹⁰Ex. 9:9., it will bedust in the entire land of Egypt, voice which usually is moving, not so much more? Rebbi Levi said, just as power was given to Moses’s voice, so power was given to Pharao’s voice, [and his voice went through the entire land of Egypt, a distance of forty days of travel.]¹⁹¹Addition by the corrector, confirmed by K and Medieval sources. What did he say? Get up, leave from the midst of my people¹⁹²Ex. 12:31. The argument is based on the part of the verse not quoted here, but quoted in K: both you and the Children of Israel and go to serve the Eternal.. In the past you were servants of Pharao, from now on you are servants of the Eternal. At that moment, they were saying¹⁹³Ps. 113:1., Hallelujah, give praise, servants of the Eternal, but not servants of Pharao.

HALAKHAH: “Rebbi Joshua said, who would remove the dust from your eyes, Rabban Joḥanan ben Zakkai,” etc. ¹⁵⁴The parallel is in Babli, Baba Batra 15a/b. When was Job? Rebbi Simeon ben Laqish in the name of Bar Qappara: He was in the days of our father Abraham; that is what is written: “¹⁵⁵Job 1:1. A man was in the land of Oz, his name was Job.” And it is written, “¹⁵⁶Gen. 23:21, in the list of Aramean Naḥor tribes. Oz his firstborn.” Rebbi Abba said¹⁵⁷In the Babli, this is the opinion of R. Nathan in an alternate version., in the days of our father Jacob and Dinah was his wife; that is what is written: “¹⁵⁸Job 2:10. You speak like one of the impious ones”, and it is written: “¹⁵⁹Gen. 34:7. For an impiety he did in Israel.” Rebbi Levi said, he was in the days of the tribes; that is what is written: “¹⁶⁰Job. 15:18. The previous verse ends: This I have seen, I shall tell it; the verses are interpreted as referring to Judah and Reuben who confessed their sins; cf. Chapter 1, Note 195. What Sages would tell, they did not conceal from their fathers.” Rebbi Yose ben Ḥalaphta said, he was born when they descended into Egypt and he died when they left¹⁶¹This is an anonymous tannaïtic opinion in the Babli. The traditional duration of the tribes’ stay in Egypt is 210 years; cf. the author’s The Scholar’s Haggadah, pp. 283–284. Job lived another 140 years after his tribulations (Job 42:16). Since God gave double restitution for everything he had lost, it is concluded that he suffered in his 70th year and lived for 210 years.. A parable of a shepherd when a wolf came and attacked his flock. What did he do? He put up a ram against him¹⁶²In the Babli, 14b, this is hinted at by the statement that Job’s goats were able to attack wolves, being supernaturally safe from predators.. That is what is written: “¹⁶³Job 16:11. He delivered me to the evil one, he threw me amongst evildoers.” Rebbi Ismael stated: Job was one of Pharao’s servants, a great one in his government¹⁶⁴In the later Midrash, Ex. rabba1(12), this is extended to include in Pharao’s council Bileam, who voted for killing the Jewish children and was killed, Job who abstained from voting and suffered, and Jethro who voted against Pharao’s decree and was rewarded in that his descendants sat in the Synhedrion.’¹⁶⁵Familia as a term for government is from the time of the principate when the emperor ran the state by his freedmen and slaves, his familia.. That is what is written: “¹⁶⁶Ex. 9:20. One who feared the word of the Eternal etc.”, and it is written about him, “¹⁵⁵Job 1:1. a man, artless and straight, fearing God and fleeing from evil¹⁵²Job 1:1.”. Rebbi Yose bar Jehudah¹⁶⁷In the Babli, R. Eleazar. says, he was in the days when the Judges judged; that is what is written: “Behold, you all did see, why do you turn all into vapor¹⁶⁸Job 27:12..” You saw what my generation did, that they collect tithes on the threshing floors; “you loved whore’s wages on all grain threshing floors¹⁶⁹Hos. 9:1. Since it is in the hand of the farmer to whom to give his tithes; the Levite or Cohen who comes to the threshing floor to collect his tithes is an extortionist (Cf. Demay 6:3, Note 69)..” Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan¹⁷⁰In the Babli, R. Nathan.: He was in the days of the queen of Seba, as it is said: “Seba attacked and took them¹⁷¹Job 1:15..” Rebbi Nathan¹⁷²In the Babli, the anonymous Sages. said, he was in the days of the Chaldeans, as it is said: “The Chaldeans attacked from three sides.¹⁷³Job 1:17.” Rebbi Joshua ben Qorḥa¹⁷⁴Same argument in the Babli. said, he was in the days of Asuerus, as it is said: “One shall look for beautiful virgins for the king¹⁷⁵Esth. 2:2..” And it is written, “no women were found like Job’s daughters¹⁷⁶Job 42:15..” Rebbi Joshua ben Levi said, he was of the returnees of the diaspora. Rebbi Joḥanan said, He was of the returnees from the diaspora and was a Jew¹⁷⁷In the Babli, R. Joḥanan and R. Eleazar.. Therefore Rebbi Joḥanan learned from him the rules of mourning. “Job got up and tore his coat¹⁷⁸Job 1:20.”; Rebbi Jehudah ben Pazi in the name of Rebbi Joḥanan: From here [one learns] that a mourner has to tear [his garment] while standing¹⁷⁹In Mo‘ed Qaṭan 3:7, Babli 20b, the verse is quoted without asking whether Job was Jewish or not.. Rebbi Ḥiyya¹⁸⁰In the Babli this is an anonymous tannaïtic statement. stated: In My world I had one just Gentile, I gave him his reward and removed him from My world¹⁸¹Since Job, in contrast to Jewish saintly persons, received his reward in this world, he seems to be excluded from the World to Come.. Rebbi Simeon ben Laqish¹⁸²In the Babli, 14a, this is the opinion of an anonymous author who proves that Scripture in effect contains tales that do not correspond to reality, such as Nathan’s tale of the poor man and his sheep. said, Job did not exist and will never live. The opinion of Rebbi Simeon ben Laqish is inconsistent: There, Rebbi Simeon ben Laqish said in the name of Bar Qappara: He was in the days of our father Abraham, but here he says so? But he did exist but his suffering did not. Then why is it written about him? To tell you that if it had come upon him, he would have withstood it.