Talmud su I Cronache 9:45

I could think that the Anointed for War¹³⁰he one appointed to deliver the exhortations prescribed in Deut. 20:1–15. should bring his tenth of an ephah¹³¹Prescribed for the High Priest in Lev.6:15.. The verse says¹³²Ex. 29:30. The only hereditary office in Divine Service is that of the High Priest. Babli 72b/73a., in his stead, of his sons. One whose son will serve in his stead [brings a tenth of an ephah.] This excludes the Anointed for War whose son will not serve in his stead. From where that the Anointed’s for War son will not serve in his stead? The verse says¹³³Ex. 29:30, seven days shall the priest wear them in his stead, one of his sons. If one officiates in the Tent of Meeting, his son will stand in his stead. This excludes the Anointed for War who does not officiate in the Tent of Meeting, From where that he can be appointed as High Priest? ¹³⁴1Chr. 9:20. The leader of the priests is the High Priest. Phineas was appointed Anointed for War by Moses, Num. 31:6.[As it is said,] Phineas the son of Eleazar was leader over them; in earlier times the Eternal was with him. When Rebbi Yose wanted to needle Rebbi Eleazar ben Rebbi Yose, he said to him, “before, he was with him.” In the days of Zimri¹³⁵Num. 27:1–15., he protested. In the days of the concubine at Gibea¹³⁶Jud. 19–21. In the opinion of Seder Olam, based on the teachings of R. Yose the Tanna (who is the R. Yose quoted here), the affair at Gibea happened at the start of the period of the Judges, when Phineas was High Priest. Cf. the author’s edition of Seder Olam (Northvale NJ 1998), pp. 122–123., he did not protest.

HALAKHAH: For example, Jehoyarib and its acquaintances¹⁵The 24 ma‘amad districts were given the names of the 24 priestly courses..

⁹⁹This text is from Sukkah 5:8, explaining the discrimination against the Bilgah watch. One could not make them 23, as it is written¹⁰⁰1Chr. 9:22., these are the institutions of David and Samuel the Seer in their professionalism. It was a great feat of professionalism that no watch was taking and repeating in inheritance fields before the other could take¹⁰¹It is prescribed in Lev. 27:21 that real estate dedicated to the Temple by a person whose ancestor received this land in the original distribution under Joshua and which is not redeemed by the next Jubilee becomes property of the Cohanim. This is read to mean that it becomes property of the watch which regularly is on duty on the day of Atonement in the Jubilee year (Lev. 25:9). (Property bought, not inherited, must be redeemed, Lev. 27:23–24.) It now is asserted that no watch repeats serving on the Day of Atonement in a Jubilee year after less than 24 Jubilee periods (or 1200 years.) Since we have no details about the calendar rules of the First Temple period, at the end of which the rules of original distribution became moot, the statement can be neither verified nor falsified.. Rebbi Abbahu said, I computed it that no watch was taking and repeating in inheritance fields before the other could take.

I could think that the one anointed for war¹³⁷The one mentioned in Deut. 20:3 charged with addressing the army. He also is called the priest (Soṭah Chapter 8) and bound by all restrictions imposed on the High Priest in Lev. 21:10–15 (Tosephta 2:1). should (not)¹⁶²Text of L, missing in the two parallels and contradicted by the following text. bring his tenth of an ephah¹³⁹Mishnah 4 mentions the daily offering of a tenth of a ephah as duty of the High Priest clothed in multiple garb [Sifra Ṣaw Pereq 5(1)].. The verse says¹³⁸Lev. 6:15, on the daily flour sacrifice of the High Priest., in his stead, of his sons. One whose son will stand in his stead brings a tenth of an ephah. But one whose sons will not stand in his stead does not bring a tenth of an ephah. From where the anointed’s for war son will not stand in his stead? The verse says¹⁶³Ex. 29:30. As often, the proof is from the part of the verse not quoted: Seven days the priest shall wear them who of his sons will stand in his stead to officiate in the Sanctuary. The only hereditary office in Divine Service is that of the High Priest. Babli Yoma 72b/73a., seven days shall the priest wear them, etc. If one officiates in the Tent of Meeting, his son will stand in his stead. But one who does not officiate in the Tent of Meeting, his son will not stand in his stead. From where that he can be appointed as High Priest¹⁶⁴Since the Anointed for War is under the restrictions valid for the High Priest one has to ascertain that his office be subordinate, not coordinate, to the High Priesthood and that an appointment to High Priesthood does not violate the rule that one may not reduce the holiness of one’s position (Note 151).? [As is written,] ¹⁶⁵1Chr. 9:20. The leader of the priests is the High Priest. Phineas was appointed Anointed for War by Moses, Num. 31:6.Phineas the son of Eleazar was leader over them;in earlier times the Eternal was with him. When Rebbi Yose wanted to needle¹⁶⁶Hebrew verb built on a Greek root; cf. Berakhot 3, Note 96. Rebbi Eleazar ben Rebbi Yose¹⁶⁷R. Yose seems to have complained about a lack of leadership on the part of his son., he said to him, “before, he was with him.” In the days of Zimri¹⁶⁸Num. 27:1–15., he protested. In the days of the concubine at Gibea¹⁶⁹Jud. 19–21. In the opinion of Seder Olam, based on the teachings of R. Yose the Tanna (who is meant here), the affair at Gibea happened at the start of the period of the Judges, when Phineas was High Priest. Cf. the author’s edition of Seder Olam (Northvale NJ 1998), pp. 122–123., he did not protest.

⁴⁷[V is unintelligible and the reading of H has been adopted.] Four [occurrences of the name] Jeuel are to be read Jeiel; viz. and in Gibeon,⁴⁸i.e. in 1 Chron. 9, 35. the Ashterathite,⁴⁹ibid. XI, 44. the scribe,⁵⁰2 Chron. 26, 11. [and of the sons of] Elizaphon.⁵¹ibid. XXIX, 13.

The following are written as one word and read as two words: fortune is come;⁷⁶Gen. 30, 11, written baggad and read ba’gad. a fiery law;⁷⁷Deut. 33, 2, written ’eshdath and read ’esh dath. consumed of the fire;⁷⁸Jer. 6, 29, written me’eshtam and read me’esh tam. what mean ye;⁷⁹Isa. 3, 15, written mallakem and read mah lakem. and, behold, he;⁸⁰Jer. 18, 3, written wehinnehu and read wehinneh hu’. what they;⁸¹Ezek. 8, 6, written mahem and read mah hem. Bani, of;⁸²1 Chron. 9, 4, written Binyamin and read Bani min. of the Benjamites;⁸³ibid. XXVII, 12, written lebenyemini and read labben yemini. the helpless;⁸⁴Ps. 10, 10, written ḥelka’im and read ḥel ka’im. may He incite death;⁸⁵ibid. LV, 16, written yashshimaweth and read yashshi maweth. of the proud oppressors;⁸⁶ibid. CXXIII, 4, written lig’eyonim and read lig’ë yonim. out of the whirlwind;⁸⁷Job 38, 1, written minhasse‘arah and read min hasse‘arah. out of a whirlwind;⁸⁸ibid. XL, 6, written minse‘arah and read min se‘arah. were broken down.⁸⁹Neh. 2, 13, written hammeperuẓim and read hem peruẓim.
The reverse of the above are the following:⁹⁰Which are written as two words and read as one. when … were merry;⁹¹Judg. 16, 25, written ki ṭob and read ḳetob. of Benjamin;⁹²1 Sam. 9, 1, written mibben yamin and read mibbinyamin. that … may be increased;⁹³Isa. 9, 6, written lamed-mem resh-beth-he and read lemarbeh. out of the cave;⁹⁴1 Sam. 24. 8, written min hamme‘arah and read mehamme‘arah. by Myself;⁹⁵Isa. 44, 24, written mi’itti and read me’itti. with their axes;⁹⁶2 Chron. 34, 6, written beḥar bothehem and read beḥarbothehem. from the daughter;⁹⁷Lam. 1, 6, written min bath and read mibbath. like the ostriches.⁹⁸ibid. IV, 3, written kaye ‘enim and read kayye‘enim.

The following are spelt with a waw but read with a yod: prisoners;⁹⁹Gen. 39, 20, written ’asurë and read ’asirë. Abigail;¹⁰⁰1 Sam. 25, 18, written Abugail and read Abigail. I make thee … go up and down;¹⁰¹2 Sam. 15, 20, written anu‘aka and read ani‘aka. chief men;¹⁰²2 Kings 24, 15, written ’ulë and read ’elë. I will … make … straight;¹⁰³Isa. 45, 2, written ’aushir and read ’ayashsher. I will … make them run away;¹⁰⁴Jer. 50, 44, written ’aruẓem and read ’ariẓem. on mine eye;¹⁰⁵2 Sam. 16, 12, written ba‘awoni and read be‘eni. cistern;¹⁰⁶Jer. 6, 7, written bor and read bayir. in their march;¹⁰⁷Nahum 2, 6, written bahalokotham and read bahalikotham. set apart;¹⁰⁸2 Chron. 26, 21, written haḥofshuth and read haḥofshith. V inserts here another example, viz. ‘my way’, but N.Y. declares it to be incorrect and H omits it. wilt thou set;¹⁰⁹Prov. 23, 5, written hata‘uf and read hata‘if. ye might provoke Me;¹¹⁰Jer. 25, 7, written hik‘oseni and read hak‘iseni. make straight;¹¹¹Ps. 5, 9, written haushar and read hayeshar. who were set;¹¹²Ezra 8, 17, written hannethunim and read hannethinim. that taught;¹¹³2 Chron. 35, 3, written hammebonim and read hammebinim. Birzaith;¹¹⁴1 Chron. 7, 31, written Birzoth and read Birzaith. will greatly rejoice;¹¹⁵Prov. 23, 24, written gol yagul and read gil yagil. Dehites;¹¹⁶Ezra 4, 9, written Dehawë and read Dehayë. bring forth;¹¹⁷Gen. 8, 17, written hawẓë’ and read hayẓë’. Harsith;¹¹⁸Jer. 19, 2, written haḥarsoth and read haḥarsith. Luhith;¹¹⁹ibid. XLVIII, 5, written halluḥoth and read halluḥith. the entry;¹²⁰Ezek. 42, 9, written hammebo’ and read hammebi’. the strong;¹²¹Zech. 11, 2, written habbaẓur and read habbaẓir. made to murmur;¹²²Numb. 14, 36, written wayyillonu and read wayyalinu. and Shahazim;¹²³Josh. 19, 22, written weshaḥaẓumah and read weshaḥaẓimah. and a royal diadem;¹²⁴Isa. 62, 3, written uẓenuf and read uẓenif. and a thing of nought and the deceit;¹²⁵Jer. 14, 14, written we’elul wetarmuth and read we’elil wetarmith. and the swallow;¹²⁶ibid. VIII, 7, written wesus and read wesis. and the galleries thereof;¹²⁷Ezek. 41, 15, written we’attoḳeha and read we’attiḳeha. and Tilon;¹²⁸1 Chron. 4, 20, written wetolon and read wetilon. Jehiel;¹²⁹2 Chron. 29, 14, written Jeḥu’el and read Jeḥi’el. and prepare ye;¹³⁰ibid. XXXV, 4, written wehikkonu and read wehakkinu. thy bosom;¹³¹Ps. 74, 11, written ḥoḳeka and read ḥeḳeka. a side-structure;¹³²1 Kings 6, 5, written yaẓu‘a and read yaẓi‘a. Jair;¹³³1 Chron. 20, 5, written Ya‘or and read Ya‘ir. alienate;¹³⁴Ezek. 48, 14, written ya‘abor and read ya‘abir. Jeiel;¹³⁵1 Chron. 9, 35, written Je‘u’el and read Je‘i’el. they wander up and down;¹³⁶Ps. 59, 16, written yenu‘un and read yeni‘un. let … cover them;¹³⁷ibid. CXL, 10, written yekassumo and read yekassemo. they cause … to fall;¹³⁸Prov. 4, 16, written yiksholu and read yakshilu. to strive;¹³⁹Judg. 21, 22, written larub and read larib. singing;¹⁴⁰1 Sam. 18, 6, written lashur and read lashir. Laish;¹⁴¹2 Sam. 3, 15, written Lush and read Layish. for fishers;¹⁴²Jer. 16, 16, written ledogim and read ledayyagim. dross;¹⁴³Ezek. 22, 18, written lesog and read lesig. for a spoil;¹⁴⁴Isa. 42, 24, written limshoseh and read limshissah. their furrows;¹⁴⁵Ps. 129, 3, written lema‘anotham and read lema‘anitham. Mephaath;¹⁴⁶Jer. 48, 21, written mopha‘ath and read mepa‘ath. from Naioth;¹⁴⁷1 Sam. 20, 1, written minnawoth and read minnayoth. stretched-forth;¹⁴⁸Isa. 3, 17, written neṭuwothn and read neṭioth. fruit;¹⁴⁹ibid. LVII, 19, written nob and read nib. Nebai;¹⁵⁰Neh. 10, 20, written Nubai and read Nebai. Nephishesim;¹⁵¹ibid. VII, 52, written Nefushesim and read Nefishesim. leave;¹⁵²2 Sam. 14, 7, written sum and read sim. ready dressed;¹⁵³1 Sam. 25, 18, written ‘asuwoth and read ‘asiyoth. Ephai;¹⁵⁴Jer. 40, 8, written ‘ufai and read ‘ephai. Ephrain;¹⁵⁵2 Chron. 13, 19, written ‘Efron and read ‘Efrain. V incorrectly reads ‘Abarim. the second¹⁵⁶This excludes the first ready in Esth. 3, 14. ready;¹⁵⁷Esth. 8, 13, written ‘athudim and read ‘athidim. their lads;¹⁵⁸Jer. 14, 3, written ẓe‘orehem and read ẓe‘irehem. her little ones;¹⁵⁹ibid. XLVIII, 4, written ẓe‘oreha and read ẓe‘ireha. dung.¹⁶⁰Ezek. 4, 15, written ẓefu‘ë and read ẓefi‘ë. [38b]

¹⁶⁰Babli 56b, Tosephta 4:28.“Bilgah¹⁴⁵No. 15 in the list of Chronicles. always distributes in the South. Because of Miriam from Bilgah who apostasied and went to marry a general¹⁶¹Greek στρατιώτης. of the Greek government. She came and patted on the top of the altar and said to it, Λύκος¹⁶²“Wolf”., you destroyed Israel’s property¹⁶³Her objection was to the excessive cost of Israelite worship. (While in Deut. the worship is restricted to “the place which the Eternal will choose,” it never is said that there can only be one such place. However the cost of the service detailed in Lev. makes it clear that only one such place was there at any given time.) and did not support them at the time of their distress. But some are saying that its time arrived to serve but it did not appear; so Yeshevav¹⁶⁴The preceding watch in the list of Chr. served in its stead in the High¹⁶⁵The word “High” has to be deleted. It simply is stated that Yeshevav served for two consecutive weeks. Priesthood.” Therefore Bilgah always is with the outgoing and Yeshevav withy the incoming. Should it not have been eliminated from its place? You cannot do this, as Rebbi Simon said in the name of Rebbi Joshua ben Levi: It is hard before the Omnipresent to eliminate the chain of descent from its place. Could they not be made twenty-three? You cannot do this, as it is written¹⁶⁶1Chr. 9:22., these are the foundations of David and Samuel the Seer in their faithfulness. In their professionalism. It was a great feat of professionalism that no watch was taking and repeating in inheritance fields before the other could take¹⁶⁷It is prescribed in Lev. 27:21 that real estate dedicated to the Temple by a person whose ancestor received this land in the original distribution under Joshua and which is not redeemed by the next Jubilee becomes property of the Cohanim. This is read to mean that it becomes property of the watch which regularly is on duty on the day of Atonement in the Jubilee year (Lev. 25:9). (Property bought, not inherited, must be redeemed, Lev. 27:23–24.) It now is asserted that no watch repeats serving on the Day of Atonement in a Jubilee year after less than 24 Jubilee periods (or 1200 years.) Since we have no details about the calendar rules of the First Temple period, at the end of which the rules of original distribution became moot, the statement can be neither verified nor falsified. (There is another, most unconvincing, interpretation of this passage by Pene Moshe.). Rebbi Abbahu said, I computed it that no watch was taking and repeating in inheritance fields before the other could take.

I could think that the one anointed for war⁴¹⁵The one mentioned in Deut. 20:3 charged with addressing the army. He also is called the priest (Soṭah Chapter 8) and bound by all restrictions imposed on the High Priest in Lev. 21:10–15 (Tosephta 2:1). should bring his tenth of an ephah⁴¹⁶Lev. 6:15, on the daily flour sacrifice of the High Priest.. [The verse says⁴⁴⁰Ex. 29:30. As often, the proof is from the part of the verse not quoted: Seven days the priest shall wear them, who of his sons will stand in his stead to officiate in the Sanctuary. The only hereditary office in Divine Service is that of the High Priest. Babli Yoma72b/73a., in his stead, of his sons. One whose son will serve in his stead brings his tenth of an ephah.] This excludes the one anointed for war whose sons will not serve in his stead does not bring a tenth of an ephah. From where that the son of the anointed for war will not serve in his stead? The verse says⁴⁴⁰Ex. 29:30. As often, the proof is from the part of the verse not quoted: Seven days the priest shall wear them, who of his sons will stand in his stead to officiate in the Sanctuary. The only hereditary office in Divine Service is that of the High Priest. Babli Yoma72b/73a., seven days shall the priest wear them, etc. If one officiates in the Tent of Meeting, his son will stand in his stead. This excludes the one anointed for war who does not officiate in the Tent of Meeting, [his son will not stand in his stead.] From where that he can be appointed as High Priest⁴⁴¹Since the Anointed for War is under the restrictions valid for the High Priest, one has to ascertain that his office be subordinate, not coordinate, to the High Priesthood and that an appointment to High Priesthood does not violate the rule that one may not reduce the holiness of one’s position (Note 151).? [As is written,] ⁴⁴²1Chr. 9:20. The leader of the priests is the High Priest. Phineas was appointed Anointed for War by Moses, Num. 31:6.Phineas the son of Eleazar was leader over them; in earlier times the Eternal was with him. When Rebbi Yose wanted to needle⁴⁴³Hebrew verb built on a Greek root; cf. Berakhot 3, Note 96. Rebbi Eleazar ben Rebbi Yose⁴⁴⁴R. Yose seems to have complained about a lack of leadership on the part of his son., he said to him, “before, he was with him.” Before, he was with him. In the days of Zimri⁴⁴⁵Num. 27:1–15., he protested. In the days of the concubine at Gibea⁴⁴⁶Jud. 19–21. In the opinion of Seder Olam, based on the teachings of R. Yose the Tanna (who is meant here), the affair at Gibea happened at the start of the period of the Judges, when Phineas was High Priest. Cf. the author’s edition of Seder Olam (Northvale NJ 1998), pp. 122–123., he did not protest.