Talmud su Levitico 6:13

⁶⁴Babli Keritut 5a. The preparation of the anointing oil. “Take for yourself select spices: Flowing myrrh 500, etc., and casia 500 in Temple sheqel, altogether 1500 parts⁶⁵Ex. 30:23–24. The amounts given there are myrrh 500, cinnamon half the weight, 250, spice sticks 250, casia 500 in the holy šeqel weight, together 1500 (šeqel). The Babli notes that the verse could be translated: “myrrh 500, the half of the cinnamon weight 250, spice sticks 250; casia 500 in the holy šeqel weight,” for a total of either 2000 or 1750. The baraita shows that the traditional interpretation is as given first. A similar argument must be understood in the Yerushalmi.
It is impossible to translate מנה as “mina” since the holy šeqel by archeological evidence was between 13.77 and 14.28 g (Y. Meshorer, Ancient Means of Exchange, Weights and Coins, Haifa 1998), practically equal to the official weight of a tetradrachma. In the tradition of the Babli, the holy šeqel was twice the weight of the common šeqel; in Babylonian weight this would make it about 18 g. (In any case, spices in the weight of at least 21 kg are a large quantity for only 6.4 liters of oil.) But a mina is defined in the Talmudim as 100 tetradrachmas. This is out of line with the small amount of oil used. It may be that the word “mina”, which is missing in the parallel Babli text, is an intrusion from the baraita on the preparation of the holy incense of which 365 portions were prepared for an entire year at once and where all weights, missing in the biblical text, are indicated in minas [Yoma 4:5 (41d line 27), Babli Keritut6a].. “And olive oil one hin,” that is twelve log⁶⁶The log is the Roman sextarius, cf. Berakhot 3:4, Note 164. 12 log are three quarters of a modius or about 6.4 liter., in which the roots were cooked, the words of Rebbi Meïr. Rebbi Jehudah says, they cooked in water, then poured the oil on them, and when it had absorbed the fragrance one removed it, just as the perfumers do. That is what is written: “Make it into holy anointing oil.⁶⁷Ex. 30:25.” “That will be for Me for your generations.⁶⁸Ex. 30:31.” It was stated, ⁶⁹Babli Keritut 5a/b. Rebbi Jehudah bar Ilaï says: The anointing oil made by Moses in the desert was from the start to the end a work of wonders, since there were only twelve log to start with, as it was said, “and olive oil one hin⁷⁰Ex. 30:24.”. It would not have been enough to rub the wooden planks with it; so much more since the fire swallows, wood absorbs, and the kettle absorbs! From it the Tabernacles and all its vessels were anointed, the table and its vessels, the candelabra and all its vessels. From it Aaron and his sons were anointed all of the seven days of induction, from it all high priests and kings were anointed. A king who is first needs anointing, a king who is a king’s son does not need anointing, for it is said⁷¹1Sam. 16:12.: “Do anoint him, for this one is it,” this one needs anointing but his son does not need anointing. But a High Priest who is the son of a High Priest needs anointing, even for ten generations⁷²Lev. 6:13, 21:10. The same statement in Babli Keritut 5a, Horaiot 11b.. Nevertheless, it is all there for the future, as it was said, “a holy anointing oil will this⁷³In the Babli, an amoraic gloss in this baraita of R. Jehudah notes that the numerical value of ז̇ה̇ “this” is 12, implying that all 12 log remain for the Lord. be for Me, for all your generations.⁶⁸Ex. 30:31.”

Rebbi Yose⁹⁴With B read: Yasa (Assi). said, Rebbi Joḥanan asked: Entire in the morning and entire in the evening, or half in the morning and half in the evening, [or entire in the morning and nothing in the evening]⁹⁵The High Priest has to bring a fIour offering mornings and evenings (Lev. 6:13). If the High Priest is dead or disabled and according to the Mishnah his flour offering has to be brought entire, does that mean two offerings per day, or only one in the morning? It is clear that the sentence about bringing two halves has to be deleted and the corrector’s addition from B accepted.? Then it should be obvious to him, what about three log⁹⁶The text about the High Priest’s offering only mentions oil but does not specify its quantity. It is deduced either from the libations required in general for a sheep (Num. 15:4) or from the specifics indicated for the daily sacrifice (Num. 28:5) that a tenth of an ephah of flour requires a quarter of a hin, 3 log, of olive oil. This therefore is the quantity of oil required here, even though it is used for frying, not for mixing as in the cases where the quantities are specified. Sifra Ṣaw Pereq4:1–5; cf. Babli Menaḥot52b.? Three log in the morning and three log in the afternoon, or a log and a half in the morning and a log and a half in the afternoon? Rebbi Ḥizqiah said, also the following was a problem for him: Two handful⁹⁷In the Babli, Menaḥot52a, R. Joḥanan reports that the Tenth of the High Priest also requires addition of a handful of incense like other flour offerings. He also reports that there is a dispute whether the living High Priest has to bring one handful, which is split into two, or two separate handfuls for morning and evening services. But since here the question is about the Tenth for the absent or incapacitated High Priest, one infers that the Yerushalmi holds that the living High Priest only brings one handful. in the morning and two handful in the evening or one handful in the morning and one handful in the evening? Rebbi Yose said, did they not the two handful infer from the sinner’s flour offering⁹⁸This reading is impossible since the sinner’s flour offering (Lev. 5:11) is brought without oil and incense. The commentators conjecture an emendation “from the shew bread” which is put onto the table in two rows, each one with a cup of incense.? Just as there two handful, also here two handful. Just as there it was problematic for him, so here it is problematic for him⁹⁹Missing in B and M, probably correctly.. Rebbi Ḥizqiah said, did one not infer the three log from the daily afternoon sacrifice⁹⁶The text about the High Priest’s offering only mentions oil but does not specify its quantity. It is deduced either from the libations required in general for a sheep (Num. 15:4) or from the specifics indicated for the daily sacrifice (Num. 28:5) that a tenth of an ephah of flour requires a quarter of a hin, 3 log, of olive oil. This therefore is the quantity of oil required here, even though it is used for frying, not for mixing as in the cases where the quantities are specified. Sifra Ṣaw Pereq4:1–5; cf. Babli Menaḥot52b.? Since there {are} three log, so also here three log. [Just as] there it was problematic for him, [so] here it is (obvious) [problematic] for him1⁰⁰.

HALAKHAH: “They are not liable for hearing the sound of an imprecation,” etc. Rebbi Joḥanan said, the reason of Rebbi Yose the Galilean is, if he is poor and cannot afford it⁸³Lev. 14:21. This is a wrong quote since it refers to the sacrifice of the healed sufferer from skin disease. The expression used in Lev. 5 is וְאִם־לֹ֨א תַגִּ֣יעַ יָדוֹ֮ “if it is out of his reach” for the poor person and וְאִם־לֹא֩ תַשִּׂ֨יג יָד֜וֹ “if he cannot afford” for the poorest.. Somebody who is apt to fall into poverty; this excludes the Anointed⁸⁴He is not mentioned in our Mishnah text, but Mishnah 8 states that the High Priest is exempt according to everybody; only for the king does R. Aqiba disagree; Babli 9a. According to Tosephta 1:10, the king is exempted only for disregarding a request for testimony and the High Priest for violations of impurity (since his diadem is a permanent atonement for imperfect sacrifices, Ex. 28:38.)
The High Priest is required (Lev.21:10) to be the richest priest; if he is not, the other priests have to make him so. R. Joseph David Sinzheim (Yad David on Horaiot) notes that the High Priest had the choice always to officiate at the burning of incense. Any other priest was given only a once in a lifetime occasion for this (Mishnah Yoma 2:4) since presenting the incense made the presenter rich (explicit in the Babli, implicit in the Yerushalmi, Yoma Halakhah 2:4, 40a 12). The king naturally has taxing powers.
Since king and High Priest are never able to bring a sacrifice according to the rules of the poor (Lev. 5:7–10) or the very poor (vv. 11–13), they are prohibited from ever bringing a sacrifice depending on the offerer’s wealth. who is not apt to fall into poverty. [⁸⁵Text of B. It seems that this text presupposes a Mishnah mentioning only the Anointed; no such Mishnah is known. They objected: There is the prince who is not apt to fall into poverty.] Rebbi Simeon ben Laqish said, it shall be if he becomes guilty of any of these⁸⁶Lev. 5:5.. He who can be liable for all of them is liable for part of them; but one who cannot be liable for all of them is not liable for part of them⁸⁷Since the king is exempt from testimony and the High Priest for violations of impurity (Note 84), neither of them is qualified to bring a sacrifice for all cases enumerated in vv. 1–4; they are not under the rules of vv. 6–7.. Rebbi Isaac asked: Then he should not become impure by skin disease since he is not apt (easily and then) [to fall]⁸⁸The text in brackets, from B, is the only one making sense; the text of the ms., in parentheses, seems to be a scribal error. into poverty or the deepest of poverty⁸⁹Since the verse quoted at the start of the Halakhah refers to the poor sufferer healed from skin disease. But there is no verse requiring that the sufferer from skin disease be able to bring all possible sacrifices; the question does not deserve an answer.. Rav Hoshaia asked: Then a woman should not be liable for entering the Temple. Does the woman not bring⁹⁰Since a woman cannot be a formal witness in court, she cannot be the subject of an imprecation forcing here to testify. But the question is moot since women after childbirth are ordered in Lev. 12:6–8 to bring a sacrifice after being impure.? Rebbi Yose in the name of Rebbi Joḥanan: The reason of Rebbi Aqiba, this is the offering of Aaron and his sons⁹¹Lev. 6:13, the daily flour offering of the High Priest, identical in quantity to the variable sacrifice of the very poor. Babli 9a.. This one he brings; he does not bring another tenth of an ephah. Rebbi Zeˋira asked before Rebbi Yasa⁹²This is the correct attribution, against the text of B. may he not bring a voluntary offering? He told him, yes. He does not bring an obligatory one; he may bring a voluntary one.