Talmud su Levitico 23:24

HALAKHAH: “If the holiday of the New Year,” etc. Rebbi Abba bar Pappos said, Rebbi Joḥanan and Rebbi Simeon ben Laqish were sitting and questioning. They said, we have stated: “if the holiday of the New Year falls on a Sabbath, at the Temple they were blowing but not in the countryside.” If it is a word of the Torah, in the countryside it also should push aside⁴Since any positive commandment which must be performed at a fixed date pushes the Sabbath aside, such as the daily and Sabbath sacrifices in the Temple and circumcision on the eighth day.; if it is not a word of the Torah also in the Temple it should not push aside. Cahana passed by. They said, this is a [an important]⁵Corrector’s addition. man whom we may ask. They went and asked him. He said to them, one verse says, a day of sounding; another verse says, a remembrance of sounding⁶In Num. 29:1, New Year’s Day is called a day of sounding, but in Lev. 23:24 it is remembrance of sounding.. How is that? If it falls on a weekday, a day of sounding. If it falls on a Sabbath, a remembrance of sounding, one mentions it but does not blow. Rebbi Ze`ira told the colleagues to go and listen to Rebbi Levi preaching since it would be impossible that he would let a weekly reading go by without enlightenment. He came and said before them, one verse says, a day of sounding; another verse says, a remembrance of sounding. How is that? If it falls on a weekday, a day of sounding. If it falls on a Sabbath, a remembrance of sounding, one mentions it but does not blow⁷That this argument is treated as a novelty a full generation after R. Joḥanan shows that Cahana’s explanation was not disseminated.. Then also in the Temple it should not push aside⁸The Babli 29b accepts this as proof that the prohibition of blowing the shofar outside the Temple on the Sabbath must be purely rabbinic.. It was stated, on the first of the month⁹Both in Num. 29:1 and Lev. 23:24 this is the definition of the day.. Then also anywhere they know that it is the first of the month it should push aside¹⁰Since it is known with certainty which day is a Sabbath, but the exact date of New Year’s day depends on a declaration from the calendar court, it should be clear that at a distance from the court, in Temple times at a distance from Jerusalem, one cannot blow the shofar on a 30^th of Elul which is a Sabbath. (This argument is disputed in the Babli 29b).. Rebbi Simeon ben Yoḥai stated, and you shall sacrifice¹¹Lev. 23:24., at the place where the sacrifices are offered. The colleagues said before Rebbi Jonah. Is it not written, you shall convey a sounding shofar in the seventh month¹²Lev. 25:9. The verse continues, on the tenth of the month, on the Day of Atonement,you shall convey a shofar in all your Land. There can be no doubt that on a day of Atonement in a Jubilee year which is a Sabbath the shofar has to be sounded in all the Land of Israel, not just at the Temple. Since it was established in Halakhah 3:5 that the rules of New Year’s Day and Day of Atonement in a Jubilee year are identical, there seems to be no reason not to blow the shofar on a Sabbath outside the Temple., etc? He said to them, this one you convey in all your Land, therefore not another one¹³While this argument is attributed here to an Amora of the generation before the last, it is given in Sifra Behar Parashah 2(5): “Why does the verse say, on the tenth of the month, on the Day of Atonement? Since it says, on the Day of Atonement, would I not know that it is on the tenth of the month? But to tell you that on the tenth of the month it pushes the Sabbath aside in all of your Land, but the sound of New Year’s day does not push the Sabbath aside in all of your Land, only at the place of the Court.” This argument justifies Rabban Joḥanan ben Zakkai’s decision to have the shofar blown at Jabneh.. They said to him, or we might say, this one you convey in your Land, therefore another one both in your Land and outside the Land. Rebbi Jonah said, if it were written “convey a shofar in your Land”, I would have said that here he restricted and at another place he extended. But in all your Land, here he extended and at another place he restricted¹³While this argument is attributed here to an Amora of the generation before the last, it is given in Sifra Behar Parashah 2(5): “Why does the verse say, on the tenth of the month, on the Day of Atonement? Since it says, on the Day of Atonement, would I not know that it is on the tenth of the month? But to tell you that on the tenth of the month it pushes the Sabbath aside in all of your Land, but the sound of New Year’s day does not push the Sabbath aside in all of your Land, only at the place of the Court.” This argument justifies Rabban Joḥanan ben Zakkai’s decision to have the shofar blown at Jabneh..

Rav Ḥuna asked: If an etrog tree²²The etrog is identified as the “fruit of the splendid tree” (Lev. 23:40) to be taken in procession on the holiday of Tabernacles. If ‘orlah did apply, then the fruits of the young tree would not be usable. The question presupposes that the etrog is edible, the fruit of Citrus medica cedrata, cf. Ma‘serot 1, Note 86, but it is not intended to be eaten. was planted for its obligation, is it obligated for ‘orlah? Rav Ḥuna came back and said: An etrog tree planted for its obligation is obligated for ‘orlah. Did we not state there: (Lev. 23:40) “You shall buy for yourselves” and not from the obligation²³The “four kinds”, etrog, palm fronds, myrtle, and willow twigs, should be acquired for the holiday, not taken from what is already obligated for religious purposes; in the case of the etrog this refers to fruits of Second Tithe brought to Jerusalem for the holiday.? There, “you shall buy for yourselves” with money, not from the obligation. But here, as you say in the matter of shofar, (Lev. 23:24) “a day of blasts it shall be for you”, from anywhere²⁴Since “religious obligations are not for usufruct”, a shofar can be used for blowing even if it is forbidden for usufruct.. And here, (Lev. 19:23): “Three years it shall be like ‘foreskin’ for you, it may not be eaten,” in any way. What is the difference between this²⁵Using the etrog for Tabernacles instead as food. and him who guards his fruits to use as wood? He wants the tree itself just as he wants the fruits. But here, he wants the fruit and is not interested in the tree. In addition, as Rebbi Ḥanina said, (Lev. 23:40) “fruit”; if you say it is part of the tree nobody can acquit himself of his obligation on the holiday! What can be compared to it? An olive tree planted for light on Ḥanukkah. Rebbi Yose bar Abun said, one is biblical, the other rabbinic! And you say so? What can be compared to it? An olive tree planted to light the candelabrum²⁶An olive tree planted with the idea that its fruits should be used exclusively to produce oil for the candelabrum in the Temple. By the preceding argument, it is subject to the rules of ‘orlah.; then both are biblical.

⁶⁶Sifra Emor Parashah 11(9), Sifry Num. 73.“From where that there are three sets of three sounds each? The verse says, a day of sound⁶⁷Num. 29:1, a remembrance of sound⁶⁸Lev. 23:24., shofar of sound⁶⁹Lev. 25:9..” So far following Rebbi Aqiba. Following Rebbi Ismael? ⁷⁰Sifry Num. 73.“You shall blow sounding⁷¹Num. 10:5.; and you shall blow sounding a second time⁷²Num. 10:6.; sounding you shall blow for your travels⁷²Num. 10:6.. If you would say that blowing is sounding, is it not written, to assemble the people you shall blow but not sound⁷³Num. 10:7.”