Talmud su Levitico 23:3

From where these things? He did one, and did these, and did of these. He did one, to obligate for each one separately; and did these, to obligate for all of them together²⁶Lev. 4:2 reads: If a person should sin inadvertently against any of the prohibitions of the Eternal and did one of these. The complicated structure of this verse is analyzed in detail in Sifra Ḥova (Wayyiqra II) Parshata 1, Pereq 1. The analysis of the Yerushalmi is attributed in the Babli 103b to R. Yose ben Ḥanina, mentioned at the end of the preceding Paragraph. Echoes of the discussion in Sifra are in the Babli 70a.
The questions raised about the verse are twofold. If it had simply said and did one, we would have inferred that every single infraction needs a separate sacrifice. If it had said and did these, all infractions committed in one state of inadvertence would be covered by one sacrifice. The mention of one in parallel with these creates a seeming contradiction. In addition, in each case the prefix מ “of” in standard rabbinic interpretation is read as “not all”. Then what does it mean that a single prohibition is partially violated?. Of these, to obligate for derivatives²⁷The last question is easily answered for the Sabbath. Later in the Chapter the forbidden actions on the Sabbath are described by 39 categories. The particular actions labelling the categories are called אַב מְלָאכָה “primary actions”; any other action subsumed under the same category is a תּוֹלְדָה “derivative”. All actions subsumed under the same category are considered identical in some abstract sense even if they actually are very different; e. g. plucking feathers from a bird is forbidden as a derivative of shearing. Any one of the actions subsumed under one category triggers the liability for a sacrifice; it is not necessary that all actions carrying the same label be acted on. On the other hand, most actions trigger liability only if a certain minimum of work was done, as will be detailed in the following Chapters; an action which is too insignificant remains forbidden but does not trigger liability for a sacrifice.. Or should we say that the verse refers to idolatry? Rebbi Zakkai stated before Rebbi Joḥanan: if one sacrificed, and burned incense, and poured a libation in one forgetting he is liable for each one separately. Rebbi Joḥanan said, Babylonian! You crossed by hand three rivers and were broken²⁸The expression is difficult to understand since one does not cross rivers (in this case Tigris, Euphrates, and Jordan) by hand but by boat. Since the expression is confirmed later in the Chapter and in Nazir 6:1, it cannot be emended. It seems that Rav (not Rebbi) Zakkai swam crossing the rivers on his way to Palestine.; he is liable only once²⁹Sanhedrin Chapter 7:11 Note 256. Worshipping strange deities in the way prescribed for Jewish worship in all its forms is one and the same offense. But worshipping strange deities in their own characteristic ways is a separate offense for each deity.. Before it was broken in his hand there was one but no these; after it was broken in his hand there was these but no one³⁰Since the question was raised whether Lev. 4:2 could be interpreted to refer only to idolatry the answer seems to be in the negative, since for R. Zakkai there are only single offenses (one) and no general category (these) whereas for R. Joḥanan the situation is the inverse, in contrast to the Sabbath when liability for a sacrifice can be triggered either by a single action (one) or by a multiplicity of different actions all falling under the same category (these).. But it could be idolatry worshipped by the rules of worship of Heaven as by prostration. In its own worship to obligate for each one separately. By the rules of worship of Heaven to obligate one for all of them³¹Since in the Second Commandment prostration is mentioned before worship of strange deities it clearly is a separate offense. Cf. Sanhedrin 7:11 Notes 252 ff.. Like prostration to obligate for partial action³²It is punishable even if not executed in the full manner prescribed for the Temple, lying down flat with outstretched arms and legs.. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac. It is written³³Lev. 4:3., if the anointed priest should sin to damage the people … he has to bring a bull. This excludes idolatry for which he does not bring a bull but only a she-goat³⁴Horaiot Mishnah 2:8.. They objected, are there not fat and sexual taboos for which the Anointed brings a bull? We come only to state things that have derivatives. Fat has no derivatives³⁵Fat is forbidden if it is from an animal whose kind is acceptable as a sacrifice and which is of the kind exactly prescribed in Lev. to be burned on the altar. There are no extensions or derivatives.. For sexual taboos He made one who touched equal to one who had full intercourse³⁶Forbidden sexual relations are exactly those described in Lev. 18. In addition in Lev. 20:18 the sex act is defined at touching of sexual organs; the only actions triggering the liability for a sacrifice are explicitly spelled out in the verses; there are no categories nor derivatives. Cf. Sanhedrin 7:5 (Notes 72–85).. The colleagues say, a Sabbath it is for the Eternal, to obligate for each single Sabbath³⁷Lev. 23:3. Since the attempt to derive the rules of the Mishnah from Lev. 4:2 ran into difficulties, they propose a direct interpretation of verses referring to the Sabbath only.. Rebbi Ila said, it is written³⁸Ex. 35:2. The Sabbath is mentioned in the singular.: Anybody doing work on it shall by put to death, not one who does on it and another. You are saying, the Sabbaths do not combine. Do they separate³⁹That Sabbaths do not combine means that if somebody did less than a punishable amount of work on one Sabbath and again less than a punishable amount the next Sabbath they do not add up to the liability for a sacrifice even if the actions were committed in the same period of oblivion of the rules of the Sabbath. In this the rules of the Sabbath parallel the rules of forbidden fat. Eating forbidden fat triggers the liability for a sacrifice only if a minimum was eaten within the time of a meal (defined as time needed to eat half a loaf of bread, Horaiot 3:3 Note 66). Less than minimum amounts eaten at different times do not trigger liability. On the other hand, once liability was triggered within one period of oblivion, it automatically covers all other offenses of the same kind during the same period of oblivion. The question is now asked whether if an inadvertent desecration of the Sabbath triggered the obligation of a sacrifice and the perpetrator did not become aware of his offense before committing the same also on another Sabbath, he is liable for only one or for several sacrifices?? Rebbi Yose ben Rebbi Abun⁴⁰Since the father is known in the Babli as Rabin, the reading of G, בין, seems better than the reading everywhere in the Leiden ms., בון. said, just as they do not combine they do not separate.

HALAKHAH: 3. In the House of Rebbi Yannai they said, folding by two persons is forbidden²⁷Folding garments or bedsheets, as mentioned in Mishnah 3. Two people folding a sheet is professional work. Babli 113a (which has a list of further restrictons unknown to the Yerushalmi.). Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman: On the Sabbath, two together may not fold. If one folds on a footstool²⁸Latin subsellium, -ii, n. it is as if two persons were folding²⁹Since folding garments on a low bench is easier than folding when holding them in the air, the low bench has the status of a work tool which rabbinically cannot be used.. Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman: Sabbaths and holidays were given only for eating and drinking. Since this mouth [is bothersome]³⁰As E proves, this word, which was written by the Leiden scribe, is the correct expression. It was changed by the corrector into a word, reproduced in the Venice edition, which makes no sense in this context. (is smelling), they permitted him to be occupied with words of the Torah. Rebbi Berekhiah in the name of Rebbi Ḥiyya bar Abba: Sabbaths and holidays were given only for being occupied with words of the Torah³¹Here E has an explanatory addition which is attested to in some Medieval sources [Sefer Haˋittim §198 p. 290; some mss. of Meїri ad 118b, ed. I. S. Lange p. 459, Or zarua Šabbat §89; it is missing in the quotes of the paragraph in Šibbole Halleqet (ed. S. Buber fol. 34a) and Sefer Hamanhig (ed I. Raphael p. 181)]: “on weekdays since he is occupied he has no free time to occupy himself with words of Torah; holidays and Sabbaths were given to him to occupy himself with words of Torah.”. A baraita supports either one of them: What does one do? Either he sits down and eats or he sits and studies words of the Torah. One verse says, it is a Sabbath for the Eternal³²Lev. 23:3. This means totally to the Eternal., and another verse says, an assembly for the Eternal³³Deut. 16:8. This means partially to the Eternal., your God. How is that? Give part of it to the study of Torah and part to eat and to drink. Rebbi Abbahu said, a Sabbath for the Eternal³⁴Ex. 20:10. E shows that probably the quote Lev. 23:3 is intended., rest like the Eternal. Since the Eternal rested from saying, you also should rest from saying³⁴Ex. 20:10. E shows that probably the quote Lev. 23:3 is intended..