Talmud su Ezechiele 44:78

¹⁴This refers to the priestly garments mentioned in the Mishnah. A parallel is in Babli Yoma 71b. Rebbi Zeïra said: It is written (Lev. 16:4) “He shall wear a garment of holy bad,” growing singly¹⁵Since בד can mean (1) single strand, connected with Hebrew בדד, Arabic بدّ “to separate”, or (2) linen cloth. It is not explicit in the text that the garments of the High priest for the service of the Day of Atonement have to be of white linen. The meaning (2) of בד is established in this paragraph. In Sifra Aḥare 1(3) בד is taken to mean “double cloth”.. But wool also grows in single strands¹⁶Nothing here proves that בד means linen cloth, not woolen cloth; this shows that the modern acceptation of בד “cloth (of any kind)” was current in the times of the Yerushalmi.. It is explained in tradition (Ez. 44:17): “There should be no wool on them when they officiate inside the inner doors¹⁷In order to make the point clear, the verse is slightly misquoted, “inner doors” instead of “the gates of the inner courtyard”. Since the courtyard reserved for the priests had no gates, the sentence is taken as referring to the ṭriqsin cubit (Chapter 8, Note 93)..” Therefore, on the outside wool may be on them. From where that they may wear kilaim? As it says (Ex. 39:28): “The cap of byssus, the hat-turbans of byssus, the cloth trousers of spun byssus, and the belt of spun byssus, blue, purple, and crimson¹⁸One has to prove that “blue, purple, and crimson” mentioned in the description of the priestly garments and the gobelins of the Tabernacle always refers to blue, purple, and crimson wool..” And it is written (Ez. 44:18): “Linen turbans shall be on their heads, linen trousers shall be on their hips, they shall not belt with sweat.” You infer “byssus” from “byssus”, “byssus” from “turbans”, “turbans” from “turbans”.¹⁹This proves that שש means “linen cloth”. שש is defined by its use as material for the priests’ turbans, which are described as made of linen by Ezechiel. [The Babli (Note 14) interprets שש to mean “spun six-fold”; this is not known to the Yerushalmi.] Just as crimson is made from a living being, so the rest is made from a living being²⁰Since the red color of crimson is made from insects [Sifra Meẓora‘ (14)], so the material of the series in which crimson appears should be of animal origin. {In Hebrew, the terms חײם and דוח חײם only apply to animals, never to plants.} Therefore, it should be some kind of wool. The next sentence then refers back to the discussion that only sheep’s wool and linen do not need a qualifier in their descriptions.. Just as wool cannot have an epithet so linen cannot have an epithet.

¹⁴This refers to the priestly garments mentioned in the Mishnah. A parallel is in Babli Yoma 71b. Rebbi Zeïra said: It is written (Lev. 16:4) “He shall wear a garment of holy bad,” growing singly¹⁵Since בד can mean (1) single strand, connected with Hebrew בדד, Arabic بدّ “to separate”, or (2) linen cloth. It is not explicit in the text that the garments of the High priest for the service of the Day of Atonement have to be of white linen. The meaning (2) of בד is established in this paragraph. In Sifra Aḥare 1(3) בד is taken to mean “double cloth”.. But wool also grows in single strands¹⁶Nothing here proves that בד means linen cloth, not woolen cloth; this shows that the modern acceptation of בד “cloth (of any kind)” was current in the times of the Yerushalmi.. It is explained in tradition (Ez. 44:17): “There should be no wool on them when they officiate inside the inner doors¹⁷In order to make the point clear, the verse is slightly misquoted, “inner doors” instead of “the gates of the inner courtyard”. Since the courtyard reserved for the priests had no gates, the sentence is taken as referring to the ṭriqsin cubit (Chapter 8, Note 93)..” Therefore, on the outside wool may be on them. From where that they may wear kilaim? As it says (Ex. 39:28): “The cap of byssus, the hat-turbans of byssus, the cloth trousers of spun byssus, and the belt of spun byssus, blue, purple, and crimson¹⁸One has to prove that “blue, purple, and crimson” mentioned in the description of the priestly garments and the gobelins of the Tabernacle always refers to blue, purple, and crimson wool..” And it is written (Ez. 44:18): “Linen turbans shall be on their heads, linen trousers shall be on their hips, they shall not belt with sweat.” You infer “byssus” from “byssus”, “byssus” from “turbans”, “turbans” from “turbans”.¹⁹This proves that שש means “linen cloth”. שש is defined by its use as material for the priests’ turbans, which are described as made of linen by Ezechiel. [The Babli (Note 14) interprets שש to mean “spun six-fold”; this is not known to the Yerushalmi.] Just as crimson is made from a living being, so the rest is made from a living being²⁰Since the red color of crimson is made from insects [Sifra Meẓora‘ (14)], so the material of the series in which crimson appears should be of animal origin. {In Hebrew, the terms חײם and דוח חײם only apply to animals, never to plants.} Therefore, it should be some kind of wool. The next sentence then refers back to the discussion that only sheep’s wool and linen do not need a qualifier in their descriptions.. Just as wool cannot have an epithet so linen cannot have an epithet.

HALAKHAH: Mishnah⁹⁶Quote from Mishnah 3.. “One does not kindle with any wood product but flax,” etc. Rebbi Simeon⁹⁴Read: R. Samuel ben Rav Isaac. bar Rav Isaac said it is written⁹⁷Ex. 27:20.: to raise permanent light. They estimated to say that nothing makes a flame like flax⁹⁸The wick in the lamp which was burning through the night had to be of flax.. It was stated⁹⁹Babli 26a, Tosephta 2:4. According to Rashi this implies that hemp fibers and cloth are impervious to impurity.: “Rebbi Simeon ben Eleazar said, no wood product is subject to the three-by-three rule¹⁶Cloth of the minimal size of a handkerchief [which is defined as (3 finger-widths)²] is subject to all kinds of impurity. If the cloth wears out and is shredded to yield thread to make wicks, it is no longer subject to impurity. Once the threads are reassembled into a wick they become susceptible of impurity once the wick is usable. In R. Aqiba’s view, a wick will not burn unless its end has been singed and turned into charcoal; therefore the manufacture of the wick is not complete until it has been singed. Unfinished products do not become impure. except flax and one may use it as roofing¹⁰⁰It is a strict rabbinic rule that the roof of a sukkah may not be made with anything susceptible to impurity. Wooden logs as well as stems of plants may be used but not fruits., except flax.” Rebbi Yose said, they made it like coarse or soft, as we have stated¹⁰¹Mishnah Kelim 28:8. Cloth which is either very coarse or very fine cannot be used as handkerchief. Therefore it cannot become impure in the size of (3 fingers)². The minimum size for such fabric to be susceptible to impurity is that of a towel, (3 handbreadths)².: “the coarse and the soft are not subject to the three-by-three rule.” Rebbi Eleazar said, they learned it¹⁰²The fact that linen textile is called “tent” and therefore brings impurity is implied by the instructions for the building of the Tabernacle. from the Tabernacle as it is written¹⁰³Ex. 26.1., the Sanctuary you shall make ten gobelins, twilled byssus; and it is written¹⁰⁴Ez. 44:16., linen turbansshall be on their heads. You learn byssus from byssus, and byssus from turbans, and turbans from turbans¹⁰⁵There is a quote missing for the chain of reasoning. The gobelins which formed the walls of the Tabernacle were partially made of שֵׁשׁ “byssus”. The problem is to prove that byssus was made of linen. Since the same word was used in Ex. 26.1 and Ex.39:28, speaking of the priestly vestments, the hat-turbans of byssus, one may assume that the same turbans and the same materials are mentioned in Ez. 44:16, where it is explicitly stated that the priests’ turbans are made of linen. Similarly in the Babli Yoma71b; a different derivation in the name of R. Eleazar is in the Babli Šabbat 27b/28a..

HALAKHAH: It is written (Ez. 45:13): “One sixth of an ephah from a ḥomer of wheat²²An ephah is one tenth of a ḥomer (Ez. 45:11), a sixth of an ephah is one sixtieth of a ḥomer. Verse 13 starts: “This is the heave you have to take.”, and you shall take sixths²³A verb formed from “six” whose meaning seems to be: taking parts of one-sixths. It is used in the Halakhah once in the meaning “take one sixth” and once as “take sixths”, i. e., “take two sixths;” cf. H. Guggenheimer, Seder Olam, (Northvale NJ, 1998), p. 6. from an ephah from a ḥomer of barley.” I could think he may give heave one thirtieth from wheat but one sixtieth from barley²⁴This is the reading of both mss.; R. Simson switches the places of “thirty” and “sixty”. This is required by the argument but it is not clear whether the change is based on a text or on emendation. If the verse speaks of “sixths” for barley, it would mean that the heave to be given is 2/60 = 1/30. The average of the heaves taken from wheat and barley is then 1/2(1/60+1/30) = 1/40.. The verse says (Ez. 44:30): “All heave,” that all heaves should be equal. Samuel says, add the sixth to the sixths, it turns out that he gives heave one in forty. “Average, one in fifty.” Rebbi Levi said, it is written (Num. 31:30): “From the half of the Children of Israel take one part in fifty.²⁵In the Tosephta (5:8), this is a statement of R. Yose (the Tanna); probably a Babylonian tradition.” All you take at another place shall be like this; just as this is one in fifty, so what you take at another place shall be like this. “And stingy, one in sixty,” as it is written: “And you shall take a sixth from an ephah from a ḥomer of barley²⁶Tosephta 5:8, where the entire verse from Ezechiel is quoted; the quote in the Yerushalmi misses a part, probably by scribal error in the Vorlage of both mss., induced by the two occurrences of חמר..”

“A person may dedicate his entire field as First Fruits.” As it is written (Ez. 44:30): “The first of all First Fruits of everything.”

“In that year” you take it out from impure for pure but in other years you do not take it out from impure for pure. Rebbi Eleazar said, so is that baraita: “ ‘In that year’ you have to take it from an impure place to a pure but in other years you do not have to take it from an impure place to a pure.⁸⁸The version of R. Eleazar is the version of Sifry Deut. 109; the first version is unintelligible. The extra “in this this year” mentioned in Deut. 14:28 is interpreted to mean that in that year, the third (or sixth) of the Sabbatical cycles, all tithes have to be treated equally. Since Second Tithe, as long as it is not redeemed, has to be kept in purity (for consumption in Jerusalem), it follows that First Tithe also, which is to be given to the Levites, has to be kept in purity in these years. But this implies that in other years it may be left to become impure (alter heave was taken). This is taken to mean that in other years it should not be given to the Cohen together with the heave.” This statement of Rebbi Eleazar follows the opinion that one does not give tithe to Cohanim. In the days of Rebbi Joshua ben Levi they wanted to vote not to give tithe to Cohanim. They said, why should we come to Rebbi Joshua ben Levi⁸⁹Who was a Levite. since he will help the Levites. He came and helped the Cohanim and said: In 24 places are Cohanim called Levites and this is one of them (Ez. 44:15): “The Cohanim Levites, the descendants of Ẓadoq.⁹⁰This is also his argument in Babli Yebamot 86b, Ḥulin 24b.”

HALAKHAH: It was stated: Rebbi says, it is impossible to say that Levi is up⁸⁶Deut 27:11–14 seems to be self-contradictory. In v. 12, it is stated that the tribes of Simeon, Levi, Jehudah, etc. have to stand on Mount Gerizim but in v. 14 the Levites are in the middle to recite the curses. because it already was said that Levi is down. It is impossible to say that Levi is down because it already was said that Levi is up. From this you say, the Elders of the Levites and the priests are down and the rest of the tribe are up⁸⁷In the Tosephta, 8:8, and the Babli, 37a, Rebbi is reported to say that all tribes were standing at the foot of the respective mountains (cf. Jos. 8:33) The opinion given here is there ascribed to R. Eliezer ben Jacob.. Rebbi Simeon says, it is impossible to say that Levi is up because it already was said that Levi is down and it is impossible to say that Levi is down because it already was said that Levi is up. From this you say, anyone able to serve⁸⁸In the Tabernacle, between the ages of 25 and 50 (Num. 8:24–25). In Tosephta and Babli, this opinion is ascribed to R. Joshia. is down and the rest of the tribe is up. Rebbi Simeon says, “Simeon and Levi”, since all of Simeon are up, also all of Levi are up. How do I confirm “in face of the Cohanim, the Levites”? ⁸⁹Ma‘aśer Šeni 5:5, Note 90; Babli Yebamot 86b, Ḥulin 24b. As Rebbi Joshua ben Levi said, in 24 places are Cohanim called Levites and this is one of them⁹⁰Ez. 44:15.: “The Cohanim Levites, the descendants of Ṣadoq.”

HALAKHAH: “Rebbi Eliezer ben Jacob says,” etc. There, we have stated⁸⁷Mishnah Qiddušin 4:6.: “Rebbi Jehudah said, the daughter of a male proselyte is like the daughter of a male desecrated one⁸⁸The child of a Cohen and a woman forbidden by the rules Lev. 21:7 (a prostitute or a divorcee) cannot be married by a Cohen. Desecration is not removable and is inherited by his descendants...” They all interpret the same verse (Ez. 44:22): “Only virgins⁸⁹Since a widow is forbidden only to the High Priest, the verse describes a woman who was a virgin from the seed of Israel. Since verses in sources other than the Torah cannot be prescriptive, one speaks here about rules the Cohanim accepted over and above the ones spelled out in the Torah. from the seed of the House of Israel.” Rebbi Jehudah says, unless his father be from Israel. Rebbi Eliezer⁹⁰Ben Jacob. says, either her father or her mother. Rebbi Yose says, unless they are born in the holiness of Israel⁹¹Born after the mother became Jewish.. Rebbi Simeon says, unless they grow the hymen⁹²It is generally accepted talmudic medical theory that a girl who was raped when she was less than three years of age will regrow her hymen. in the holiness of Israel. It was stated in the name of Rebbi Simeon⁹³Sifry Num. 157; Babli Yebamot60b, Qiddušin 76b, 78a.: “A girl which became a proselyte being less than three years and one day of age is acceptable for the priesthood since it was said (Num. 31:18): ‘All the female children unfit for sleeping with a male⁹⁴Being less than three years of age. you shall let live for yourselves,’ and Phineas was with them.” But the rabbis [say], you shall let live as slaves⁹⁵This word has slipped in as a routine expression. and slave girls for yourselves.

Rav said, when he has left, he counts his nezirut in purity⁸⁴The person who vowed in the cemetery to be a nazir and who will be impure for the next 7 days does nevertheless count his valid days of nezirut from the moment he leaves the cemetery.. If he entered again on his seventh day, he brings a sacrifice of impurity for that day; Rebbi Eliezer said, not for that day⁸⁵If he entered the cemetery again on the day he regained his purity, he is considered a nazir who became impure on the first day of his nezirut, obligated for a sacrifice according to the rabbis but not R. Eliezer.. Cahana asked before Rav: Does he not need the sprinkling of the third and seventh⁸⁶The purification rite prescribed in Num. 19: Being sprinkled with water containing some of the ashes of the Red Cow on the 3^rd and 7^th day, and immersing himself on the 7^th. He becomes pure only after immersion.? He answered him, the Torah called “pure” the one who leaves the grave: “After his purity, seven days shall be counted for him.⁸⁷Ez. 44:26; one would have expected: “Seven days shall be counted until his purity.” Even though this is a verse by a prophet and therefore without legal standing, it can be applied to show usage.” Samuel said, after he left, sprinkled, and repeated, immersed himself, and entered again on that day, he brings a sacrifice of impurity for that day; Rebbi Eliezer said, not for that day⁸⁸Samuel disagrees with Rav; the rules of purity start only on day seven, after the completion of the purification. In the Babli, 19a, Rav agrees with Samuel..

“Rebbi Eliezer ben Jacob says,” etc. There, we have stated: “Rebbi Eliezer ben Jacob says, the daughter of proselytes should not marry into the priesthood unless her mother be from Israel” They all interpret the same verse (Ez. 44:22): “Only virgins from the seed of the House of Israel.” Rebbi Jehudah says, unless his father be from Israel. Rebbi Eliezer ben Jacob says, either her father or her mother. Rebbi Yose says, unless they are born in the holiness of Israel. Rebbi Simeon says, unless they grow the hymen in the holiness of Israel. It was stated in the name of Rebbi Simeon: “A girl which became a proselyte being less than three years and one day of age is acceptable for the priesthood since it was said (Num. 31:18): ‘All the female children unfit for sleeping with a male you shall let live for yourselves,’ and Phineas was with them.” How do the rabbis explain? You shall let live as slaves and slave girls for yourselves.

Although [in the Grace after meals the prayer] ‘May … rise and come’⁵⁷P.B., p. 282. has been said in [the benediction concluding with] ‘rebuildest Jerusalem’ and all⁵⁸lit. ‘and he finishes’. the benediction of zimmun has been said over the cup⁵⁹So M and H. V reads ‘all the cup’. [of wine], that cup being passed on to one’s wife⁶⁰To partake of its contents. to fulfil that which is stated, To cause a blessing to rest on thy house,⁶¹Ez. 44, 30. Cf. ‘his house is his wife’ (Yoma I, 1, Sonc. ed., p. 1). The wife is the mainstay of the home. nevertheless another cup of wine is brought over which is said the benediction ‘Who createst the fruit of the vine’ and afterwards ‘Who didst reveal’, etc.⁶²As in Rule 9 above (GRA). V has the meaningless text: ‘which is a circle all of it’. The same rule also applies⁶³lit. ‘and so you say’. to the benediction of bridegrooms and the benediction of mourners,⁶⁴These benedictions, too, must be said over a cup of wine other than the one used for the Grace after meals. because two sanctifications⁶⁵The benedictions whereby the sanctifications are declared: that for the Grace after meals, on the one hand, and the benedictions mentioned on the other. must not be pronounced over the same cup. Our Masters have adopted the practice of saying the benediction of bridegrooms⁶⁶V adds ‘and the benediction of mourners’, which is omitted by M and H. The benediction of mourners is dealt with in Rule 12 below. in the morning over a cup of wine in the presence of ten men; and [in the presence of] new guests all the seven days;⁶⁷Of the wedding festivities. If no new guests arrive, the benedictions are said only on the first day. and similarly in the evening after⁶⁸So GRA. V, M and H read ‘before’. the meal.

The Divine Presence descended to the world ten times. Once in the Garden of Eden, as it says (Genesis 3:8), “They heard the sound of the Eternal God moving in the garden,” and it [also] says (Song of Songs 6:2), “My beloved has gone down to his garden.” Once in the generation of the Tower of Babel, as it says (Genesis 11:5), “And the Eternal went down to see the city and the tower.” Once in Sodom, as it says (Genesis 18:21), “I will go down and I will see about the cries that have come up to Me.” Once in Egypt, as it says (Exodus 3:8), “I have come down to save them from the hands of the Egyptians.” Once at the sea, as it says (Psalms 18:10), “And He bent the heavens and came down.” Once at Sinai, as it says (Exodus 19:20), “And the Eternal came down upon Mount Sinai” before all the people. Once in the Temple, as it says (Ezekiel 44:2), “And the Eternal said to me, this gate must be kept closed and is never to be opened…because the Eternal, the God of Israel, has come through it.” And once in a pillar of cloud, as it says (Numbers 11:25), “And the Eternal came down in a cloud.” And once more in the future, in the days of Gog and Magog, as its says (Zechariah 14:4), “He will set his feet down, on that day, upon the Mount of Olives.”