Talmud su Levitico 22:9

HALAKHAH: “For heave and First Fruits,” etc. It is written (Num.18.8): “Behold, I gave to you the watch over My heaves.” Two heaves, heave and First Fruits⁷In the Babli (Šabbat25a, 26a; Yebamot 74a; and in slightly different form Bekhorot 34a), the two heaves are pure and impure (or pure and questionable), respectively. That tradition is in the name of the Davidic Rabba bar Abuha and may represent the autochthonous Babylonian tradition. In the Yerushalmi tradition, the verse determines the rules of First Fruits as those of heave.. About heave it is written⁸The paragraph deals with the prohibition of impure hallowed food. (Lev. 22:9): “They should not carry sin because of it and die if they desecrate it.” First fruits as it is written (Deut. 12:6): “There you shall bring your elevation offerings,” these are First Fruits, as it is written (Deut. 26:4): “The Cohen shall take the basket from your hand.⁹This statement is fragmentary and unintelligible in the form presented. The full text is in Sifry Deut.63: There you shall bring your elevation offerings, private and public, your well-being offerings, private and public, your tithes; R. Aqiba said, the verse deals with two different tithes, grain tithes and animal tithes, and your hand’s heaves, these are First Fruits, as it is written: The Cohen shall take the basket from your hand. Other heaves do not have to be brought to the Temple.” Maybe we should say that the verse¹⁰Lev. 22:9 which imposes death by the hand of Heaven for desecrators. refers to sacrifices? Extirpation is already written in regard to sacrifices¹¹Lev. 22:3 imposes the penalty of extirpation on any Cohen coming close to sacrifices while impure. Traditionally, extirpation is considered more of a punishment than death by the hand of Heaven..

⁷¹Babli 6b; Sifra Ḥovah (Wayyiqra 2) Pereq 11(9). And from where that it speaks only about the impurity of the Sanctuary and its sancta? He warned and punished about impurity⁷²In Lev. 22:15–16, both warning and punishment are written for priests who would violate the purity of the Sanctuary and its sancta. For the laity the corresponding verses are Lev. 7:19–20. The sacrifice for violations in purity is mentioned in Lev. 5:2–3; one has to establish that no sacrifice is possible for violations of sancta which do not belong to the Sanctuary such as heave. and required a sacrifice about impurity. Since punishment and warning spelled out later on refer to impurity of the Sanctuary and its sancta⁷³Deut. 26:14. The person who comes to eat his Second Tithe at the place of the Sanctuary has to make a declaration that he followed all the rules; in particular that he did not eat of it while in “deep mourning”, occupied in burying a close relative. Second Tithe has to be eaten in purity but no sanction for violation of its purity is spelled out anywhere in the Pentateuch., also when He made liable for a sacrifice it is about impurity of the Sanctuary and its sancta. Rebbi Eliezer ben Jacob says, since it says, I did not eat from it in my deep mourning⁷⁴Deut.14., I could think that an Israel who ate tithe in deep mourning should bring a sacrifice. The verse says, from thes e⁷⁵Lev. 5:4. Prefix מ always is read as partitive, “some but not all.” Since it is not spelled out which infractions of the laws of impurity (or of testimony, or oaths) are included, and which are excluded, the detailed rules are left to rabbinic interpretation. Babli 33b.. For some of these he is liable, for some of these he is not liable. I will exclude tithe which is not a deadly sin but will not exclude heave which is a deadly sin as it is said, they would die from it for they desecrated it⁷⁶Lev. 22:9. First Tithe (of which heave of the tithe was separated) is totally profane in the hand of the Levite. Second Tithe has to be eaten in purity at the place of the Sanctuary but there is no penalty for violation of its purity. But heave has to be eaten by the Cohen in purity and violation of its purity is a deadly sin.. The verse says from thes e; for some of these he is liable, for some of these he is not liable. Or since there⁷⁷The verse mentioned in Note 76. [one speaks about] heave, also here heave. But did you not learn it from foreign worship⁷⁸The sacrifice atoning for inadvertent idolatry is declared paradigmatic for all sins in Num. 15:22.? Since foreign worship teaches about all transgressions in the Torah, to say that as foreign worship is special that one is liable for extirpation if done intentionally and for a sacrifice if done unintentionally⁷⁹The sacrifice is spelled out in Num. 15:22–29; extirpation in vv. 30–31. Babli Šabbat 69a.. This excludes heave which only is a deadly sin⁸⁰But no extirpation is mentioned for violating purity of heaves..

Rebbi Eleazar said, παρά βασιλέως ‘ο νόμος ʼάγραφος²³²“For the king the law is unwritten.”. Usually in the world a king of flesh and blood decides a decision. If he desires it, he keeps it. If he²³³Translated following G and A. In the text: “if they want”. desires it, others keep it. But the Holy One, praise to Him, is not so but if He decides a decision He keeps it first. What is the reason? They have to keep My watch, I am the Eternal²³⁴Lev. 22:9., I am He Who keeps the commandments of the Torah first. Rebbi Simon said, it is written, before white hairs you have to stand, and honor the presence of an elderly person, and to fear your God, I am the Eternal²³⁵Lev. 19:32.. I am He Who first stood before an elderly person²³⁶Gen. 18:2.. Rebbi Simon said, it is written²³⁷Deut. 4:8, misquoted.: for who is a great people which has just laws and ordinances, etc. <For who is this great people that has God close to it²³⁸Deut. 4:7, text of G. A only quotes the first words of the verse, but clearly this indicates v. 7, not v. 8. Since in the ms. the start of v. 7 is grafted on the text of v. 8 it is reasonable to assume that the original quote is v. 7..> Rebbi Ḥama ben Rebbi Ḥanina and Rebbi Hoshaia. One said, is there a people like this people? Usually in the world a person who knows that he will stand in trial dresses in black, wears black headdress, and lets his beard grow, since he does not know how his trial will end. But Israel are not so, but they wear white, wear white headdress, cut their beard, eat, and drink, and are happy²³⁹On New Year’s Day.. They know that the Holy One, praise to Him, will perform wonders for them. But the other one said, is there a people like this people? Usually in the world if the ruler says, the trial is today, but the robber²⁴⁰Greek ληστής. says, tomorrow is the trial, whom does one listen to, not the ruler? But the Holy One, praise to Him, is not like this. If the Court said, today is New Year’s Day, the Holy One, praise to Him, says to the angels of service, put up the dais, [summon defenders²⁴¹Greek συνήγορος., summon accusers²⁴²Greek κατήγωρ. A instead reads ספיקטורין which probably is shortened from ספקלטורין, Semitic plural of Latin speculator “examiner.”, for My children said that today is New Year’s Day.]²⁴³Corrector’s addition, confirmed by G. If the Court took counsel to transfer it to the next day, the Holy One, praise to Him, says to the angels of service, remove the dais, remove the defenders, remove the accusers, for My children took counsel to transfer to tomorrow. What is the reason? Certainly, it is a rule for Israel, a law of the God of Jacob²⁴⁴Ps. 81:5.. If it is not a rule for Israel, so to speak²⁴⁵The customary expression to excuse anthropomorphisms. Babli 8b. it is not a law for the God of Jacob. Rebbi Crispus in the name of Rebbi Joḥanan: In the past, the festive times of the Eternal, from then and onwards which You shall declare²⁴⁶Lev. 23:2. While the holidays are declared to be “the Eternal’s holidays”,
since they depend on calendar dates, the actual dates are fixed not by God but by the calendar authorities. Cf. Shevi`it10:2 Notes 53–54.. Rebbi Ila said, if you declare them they are My festive times, otherwise they are not My festive times. Rebbi Simon said, it is written, great things You did, You, Eternal my God, Your wonders and intentions regarding us²⁴⁷Ps. 40:6.. In the past, great things You did; from then onwards, Your wonders and intentions regarding us²⁴⁸This passage is explained in A: “From the creation of the world up to Moses did the Holy One, praise to Him, compute the motions of the stars, and New Moons, and turning points (Note 161). When Moses was appointed, He handed over to him the secret of the calendar as it is said, this month is for you the head of months. Up to this time it was Mine, from now on it is delivered to you.” The following parables have to be explained as exploring the meaning of this handing over the sacred calendar to human interpretation.. Rebbi <Joshua ben>²⁴⁹Added from G and A. This attribution is most likely correct even though the Yerushalmi, in contrast to the Babli, does not in general follow a chronological sequence of the quotes. R. Joshua ben Levi, great authority of the first generation of Amoraim, can precede the second generation authority R. Yose ben Ḥanina better than the third generation preacher (but not halakhic authority) R. Levi. Levi said, a parable of a king who had a watch; when his son came of age, he handed it to him. Rebbi Yose ben Ḥanina said, a parable of a king who had a watch-box; when his son came of age, he handed it to him. Rebbi Aḥa said, a parable of a king who had a ring; when his son came of age, he handed it to him. Rebbi Ḥiyya bar Abba said, a parable of a carpenter who had carpenter’s tools; when his son came of age, he handed them to him. Rebbi Isaac said, a parable of a king who had treasures; when his son came of age, he handed them to him. But the rabbis say, a parable of a healer who had a box of medicines; when his son came of age, he handed it to him.