Talmud su Ezechiele 44:30

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.”

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.