Talmud su Levitico 8:78

HALAKHAH: “Seven days before the Day of Atonement,” etc. Rebbi Abba in the name of Rebbi Joḥanan understood if⁶That the separation of the High Priest from his wife for seven days has some biblical justification. A much shorter version covering both interpretations given here is in Sifra Ṣaw, Mekhilta de Milluim 37; differently Babli 2a. from the following: As he did on that day⁷Lev. 8:34, referring to the dedication of the Tabernacle, where Aaron and his sons spent seven full days, day and night, at the Tabernacle, far from their families., these are the seven days of initiation. Did the Eternal command for future generations⁸Since the Chapter starts with God’s commandment to inaugurate the Tabernacle, the mention here of God’s commandment is redundant and may be interpreted as a new commandment for future generations.. To make, this is the goat of the Day of Atonement⁹The verb עשׂה is used in Lev. 16:15 for the blood of the goat sacrificed on the Day of Atonement. The same verb also is used in 9:7 with reference to the goat sacrificed on the eighth day of dedication which happened to be the first of the first month.. Or maybe it is the goat of a New Moon? Rebbi Abba said, to atone for you, an atonement which is like the other. Since the one¹⁰The dedication ceremony, where Aaron had to bring an atoning sacrifice separate from that for his sons and the people, the other is the Day of Atonement where the same is true. is atonement of Aaron himself and his sons themselves, the other also must be atonement of Aaron himself and his sons themselves

Rebbi Yose ben Ḥanina said, the tenth of an ephah and breeches obstruct⁵⁴The presentation of twelve breads which is the daily offering of the High Priest (Note 26) and the initiation of offering of a common priest (Lev. 6:13) as well as the breeches which are part of the priests’ holy garments (Ex. 28:42–43), even though they are mentioned neither in the instructions for the initiation rites given to Moses (Ex. 28) nor in the record of the execution of these instructions (Lev. 8), are necessary and the omission of the offering or failure to wear the breeches would have invalidated the entire proceedings. Babli 5b.. What is the reason? Both are “making”⁵⁵It is held that every commandment using the verb עשה requires strict adherence to the rules given by this verb. The verb is used for the initiation of a priest in Lev.6:14, for the high priest in Lev. 6:15, and Moses is ordered to “make breeches” for the priests in Ex. 28:42.. Rebbi Ḥanina said, and do with Aaron and his sons so⁵⁶Ex. 29:35. The verse continues, all that I commanded you., all which is written in the Chapter obstructs. This comes following what Rebbi Samuel bar Nahman said in the name of Rebbi Jonathan: this is the word⁵⁷Lev. 8:5, the declaration of Moses to the people explaining the initiation rites., and this is the word⁵⁸Ex. 29:1, the instruction for future initiation rites., even reading the Chapter obstructs. Rebbi Joḥanan said, anything obstructing for future generations obstructs here, [and anything not obstructing for future generations does not obstruct here.] What do you have? The leaning of hands⁵⁹The leaning of hands of Aaron and his sons on the heads of the sacrificial animals (Ex. 29:10,15,19) which for the initiation rites is an essential act but in the rules of sacrifices (Lev. 1–5) is prescribed only for private offerings, and in no case would the failure to follow the requirement disqualify the sacrifice. and the remainders of the blood⁶⁰The remainder of the blood collected by the Cohen after the required sprinkling of blood on the altar walls has to be poured into the base of the altar. But this act is not required for validity of the sacrifice; if the blood becomes impure after the sprinkling, the blood has to be otherwise disposed of but the sacrifice is unquestionably valid. These cases represent the points of difference between R. Ḥanina and R. Joḥanan. Babli 4b (bottom), switching attributions. which are not obstructing in future generations are obstructing here. Rebbi Ḥanina said, the diadem and Aaron’s mitre precede the sons’ belts⁶¹In dressing of the priests in initiation.. Jehudah the great says, you shall gird them with belts, Aaron and his sons⁶²Ex. 29:9, the commandment to Moses.. Rebbi Idi said, what you are saying is as a meritorious deed. But as a commandment, Moses brought near Aaron and his sons and washed them in water, and after that, he put the vest on him, and after that, Moses brought Aaron and his sons near and clothed them with shirts⁶³Lev. 8:6,7,13, description of the execution..

Rebbi Yose ben Ḥanina said, the tenth of an ephah and breeches obstruct⁵⁴The presentation of twelve breads which is the daily offering of the High Priest (Note 26) and the initiation of offering of a common priest (Lev. 6:13) as well as the breeches which are part of the priests’ holy garments (Ex. 28:42–43), even though they are mentioned neither in the instructions for the initiation rites given to Moses (Ex. 28) nor in the record of the execution of these instructions (Lev. 8), are necessary and the omission of the offering or failure to wear the breeches would have invalidated the entire proceedings. Babli 5b.. What is the reason? Both are “making”⁵⁵It is held that every commandment using the verb עשה requires strict adherence to the rules given by this verb. The verb is used for the initiation of a priest in Lev.6:14, for the high priest in Lev. 6:15, and Moses is ordered to “make breeches” for the priests in Ex. 28:42.. Rebbi Ḥanina said, and do with Aaron and his sons so⁵⁶Ex. 29:35. The verse continues, all that I commanded you., all which is written in the Chapter obstructs. This comes following what Rebbi Samuel bar Nahman said in the name of Rebbi Jonathan: this is the word⁵⁷Lev. 8:5, the declaration of Moses to the people explaining the initiation rites., and this is the word⁵⁸Ex. 29:1, the instruction for future initiation rites., even reading the Chapter obstructs. Rebbi Joḥanan said, anything obstructing for future generations obstructs here, [and anything not obstructing for future generations does not obstruct here.] What do you have? The leaning of hands⁵⁹The leaning of hands of Aaron and his sons on the heads of the sacrificial animals (Ex. 29:10,15,19) which for the initiation rites is an essential act but in the rules of sacrifices (Lev. 1–5) is prescribed only for private offerings, and in no case would the failure to follow the requirement disqualify the sacrifice. and the remainders of the blood⁶⁰The remainder of the blood collected by the Cohen after the required sprinkling of blood on the altar walls has to be poured into the base of the altar. But this act is not required for validity of the sacrifice; if the blood becomes impure after the sprinkling, the blood has to be otherwise disposed of but the sacrifice is unquestionably valid. These cases represent the points of difference between R. Ḥanina and R. Joḥanan. Babli 4b (bottom), switching attributions. which are not obstructing in future generations are obstructing here. Rebbi Ḥanina said, the diadem and Aaron’s mitre precede the sons’ belts⁶¹In dressing of the priests in initiation.. Jehudah the great says, you shall gird them with belts, Aaron and his sons⁶²Ex. 29:9, the commandment to Moses.. Rebbi Idi said, what you are saying is as a meritorious deed. But as a commandment, Moses brought near Aaron and his sons and washed them in water, and after that, he put the vest on him, and after that, Moses brought Aaron and his sons near and clothed them with shirts⁶³Lev. 8:6,7,13, description of the execution..

Rebbi Yose ben Ḥanina said, the tenth of an ephah and breeches obstruct⁵⁴The presentation of twelve breads which is the daily offering of the High Priest (Note 26) and the initiation of offering of a common priest (Lev. 6:13) as well as the breeches which are part of the priests’ holy garments (Ex. 28:42–43), even though they are mentioned neither in the instructions for the initiation rites given to Moses (Ex. 28) nor in the record of the execution of these instructions (Lev. 8), are necessary and the omission of the offering or failure to wear the breeches would have invalidated the entire proceedings. Babli 5b.. What is the reason? Both are “making”⁵⁵It is held that every commandment using the verb עשה requires strict adherence to the rules given by this verb. The verb is used for the initiation of a priest in Lev.6:14, for the high priest in Lev. 6:15, and Moses is ordered to “make breeches” for the priests in Ex. 28:42.. Rebbi Ḥanina said, and do with Aaron and his sons so⁵⁶Ex. 29:35. The verse continues, all that I commanded you., all which is written in the Chapter obstructs. This comes following what Rebbi Samuel bar Nahman said in the name of Rebbi Jonathan: this is the word⁵⁷Lev. 8:5, the declaration of Moses to the people explaining the initiation rites., and this is the word⁵⁸Ex. 29:1, the instruction for future initiation rites., even reading the Chapter obstructs. Rebbi Joḥanan said, anything obstructing for future generations obstructs here, [and anything not obstructing for future generations does not obstruct here.] What do you have? The leaning of hands⁵⁹The leaning of hands of Aaron and his sons on the heads of the sacrificial animals (Ex. 29:10,15,19) which for the initiation rites is an essential act but in the rules of sacrifices (Lev. 1–5) is prescribed only for private offerings, and in no case would the failure to follow the requirement disqualify the sacrifice. and the remainders of the blood⁶⁰The remainder of the blood collected by the Cohen after the required sprinkling of blood on the altar walls has to be poured into the base of the altar. But this act is not required for validity of the sacrifice; if the blood becomes impure after the sprinkling, the blood has to be otherwise disposed of but the sacrifice is unquestionably valid. These cases represent the points of difference between R. Ḥanina and R. Joḥanan. Babli 4b (bottom), switching attributions. which are not obstructing in future generations are obstructing here. Rebbi Ḥanina said, the diadem and Aaron’s mitre precede the sons’ belts⁶¹In dressing of the priests in initiation.. Jehudah the great says, you shall gird them with belts, Aaron and his sons⁶²Ex. 29:9, the commandment to Moses.. Rebbi Idi said, what you are saying is as a meritorious deed. But as a commandment, Moses brought near Aaron and his sons and washed them in water, and after that, he put the vest on him, and after that, Moses brought Aaron and his sons near and clothed them with shirts⁶³Lev. 8:6,7,13, description of the execution..

Rebbi Yose ben Ḥanina said, the tenth of an ephah and breeches obstruct⁵⁴The presentation of twelve breads which is the daily offering of the High Priest (Note 26) and the initiation of offering of a common priest (Lev. 6:13) as well as the breeches which are part of the priests’ holy garments (Ex. 28:42–43), even though they are mentioned neither in the instructions for the initiation rites given to Moses (Ex. 28) nor in the record of the execution of these instructions (Lev. 8), are necessary and the omission of the offering or failure to wear the breeches would have invalidated the entire proceedings. Babli 5b.. What is the reason? Both are “making”⁵⁵It is held that every commandment using the verb עשה requires strict adherence to the rules given by this verb. The verb is used for the initiation of a priest in Lev.6:14, for the high priest in Lev. 6:15, and Moses is ordered to “make breeches” for the priests in Ex. 28:42.. Rebbi Ḥanina said, and do with Aaron and his sons so⁵⁶Ex. 29:35. The verse continues, all that I commanded you., all which is written in the Chapter obstructs. This comes following what Rebbi Samuel bar Nahman said in the name of Rebbi Jonathan: this is the word⁵⁷Lev. 8:5, the declaration of Moses to the people explaining the initiation rites., and this is the word⁵⁸Ex. 29:1, the instruction for future initiation rites., even reading the Chapter obstructs. Rebbi Joḥanan said, anything obstructing for future generations obstructs here, [and anything not obstructing for future generations does not obstruct here.] What do you have? The leaning of hands⁵⁹The leaning of hands of Aaron and his sons on the heads of the sacrificial animals (Ex. 29:10,15,19) which for the initiation rites is an essential act but in the rules of sacrifices (Lev. 1–5) is prescribed only for private offerings, and in no case would the failure to follow the requirement disqualify the sacrifice. and the remainders of the blood⁶⁰The remainder of the blood collected by the Cohen after the required sprinkling of blood on the altar walls has to be poured into the base of the altar. But this act is not required for validity of the sacrifice; if the blood becomes impure after the sprinkling, the blood has to be otherwise disposed of but the sacrifice is unquestionably valid. These cases represent the points of difference between R. Ḥanina and R. Joḥanan. Babli 4b (bottom), switching attributions. which are not obstructing in future generations are obstructing here. Rebbi Ḥanina said, the diadem and Aaron’s mitre precede the sons’ belts⁶¹In dressing of the priests in initiation.. Jehudah the great says, you shall gird them with belts, Aaron and his sons⁶²Ex. 29:9, the commandment to Moses.. Rebbi Idi said, what you are saying is as a meritorious deed. But as a commandment, Moses brought near Aaron and his sons and washed them in water, and after that, he put the vest on him, and after that, Moses brought Aaron and his sons near and clothed them with shirts⁶³Lev. 8:6,7,13, description of the execution..

What were the initiation sacrifices? Private sacrifice or public sacrifice? Since it is written⁷⁰Lev. 8:18., Aaron and his sons leaned with their hands on the he-goat’s head, it follows that it was private sacrifice⁷¹Since public sacrifices never need leaning on the sacrificial animal.. But it was stated, public sacrifice⁷²Sifra Ṣaw Mekhilta deMilluim 13.. Rebbi Idi said, the community volunteered and handed them over to them. From where was initiation deduced⁷³Since it is written (Lev. 8:35) that Aaron and his sons have to sit at the gate of the Tabernacle “seven days, day and night” All sacrifices which are eaten “one day and one night” may be eaten during the day of the sacrifice and the following night.? From sacrifices or from Creation? If you are saying from sacrifices, the night follows the day. If you are saying from Creation, the day follows the night. If you are saying from sacrifices, the last night has no day⁷⁴Since on the eighth day they were permitted to leave the Sanctuary after the completion of services.. If you are saying from Creation, the first day has no night.

From where the dismantlings? Rebbi Zeˋira said,⁹⁰Num. 7:1. Since on this day the princes of the tribes started presenting their sacrifices, it must be the day when Aaron and his sons already officiated, the eighth day of initiation. Since the Tent of Meeting already was erected on the first day, finishing the erections on the eighth implies some dismantling in between. it was on the day that Moses stopped erecting the Dwelling, on the day the erections stopped. Rebbi Simeon ben Laqish said, as he did on that day, did the Eternal command⁹¹Lev. 8:34. Since the verse implies that all of seven days the ritual commanded in Ex. 29 had to be repeated, including the erection of the Tent of Meeting.. Was this not already stated? One in the name of Rebbi Joḥanan ⁹²He interprets the verse differently, Note 7., and one in the name of Rebbi Simeon ben Laqish.

⁷⁷A parallel (except for the corrector’s additions) is found in the Babli, Zevaḥim88b, Arakhin 16a, in the name of R. Anani bar Sason. Rebbi Simon said, just as sacrifices atone, so the garments⁷⁸The High Priest’s. atone, shirt, trousers, turban, and vest. The shirt was atoning for [wearers of kilaim⁷⁹While most of the High Priest’s garments contained kilaim, only the shirt was worn directly on the body. It seems that the trident here interprets the argument at the start of kilaim 9:1 to mean that biblically on kilaim which gives immediate protection to the body is forbidden. There are those who want to say,]⁸⁰Corrector’s addition (from a different source, not in the parallel in the Babli.) for spillers of blood, as you are saying,⁸¹Gen. 37:31. they dipped the shirt in blood. The trousers were atoning for uncovering nakedness⁸²The technical term for incest and adultery., as you are saying⁸³Ex. 28:42., make for them linen trousers to cover the flesh⁸⁴“Flesh” as a limb always denotes the penis, the only boneless limb.of nakedness. The turban was atoning for haughtiness, as you are saying,⁸⁵Lev. 8:9. This is a pun on the expression “thick of head” for “haughty”. he put the turban on his head. The belt was atoning for [thieves; but some are saying, for]⁸⁰Corrector’s addition (from a different source, not in the parallel in the Babli.) the crooked ones. Rebbi Levi said, it was 32 cubits and he wound it around on both sides. The breast plate was atoning for those who bend the law, as you are saying⁸⁶Ex. 28.15., you shall make a breast-plate of judgment. The vest was atoning for idol worshippers, as you are saying⁸⁷Hos.3:5., without vest and household-gods. The coat. Rebbi Simon in the name of Rebbi Jonathan of Bet-Guvrin: For two things there was no atonement⁸⁸They do qualify for any obligatory sacrifice. but the Torah established atonement for them. These are those: one who spreads slander, and the involuntary homicide. For him who spreads slander there was no atonement, but the Torah fixed atonement for them, the bells of the coat: it shall be on Aaron in service, and its sound be heard⁸⁹Ex. 28:35.. The sound may come to atone for the sound. For the involuntary manslaughter there was no atonement but the Torah established atonement for them, the death of the High Priest⁹⁰Num. 35:25.. He shall dwell there until the High Priest’s death

HALAKHAH: What is Rebbi Eliezer’s reason? It says here⁷⁹Lev. 23:42., you shall sit, and it says there⁸⁰Lev. 8:35, misquoted., at the door of the Tent of Meeting they shall sit day and night. Since for the sitting mentioned there He made nights like days⁸¹“Day and night” is interpreted as “some time during the day and some time during the night” (Yoma 1:1, Note 81); the same applies here., so also for the sitting mentioned here we shall make nights like days. Rebbi Joḥanan in the name of Rebbi Ismael⁸²In the Babli 27a: in the name of R. Simeon ben Yoṣadaq (R. Joḥanan’s teacher); in the Munich ms. of the Babli R. Ṣadoq.: It is said fifteenth for Passover and it is said fifteenth for Tabernacles. Since for fifteenth said for Passover the first night is obligatory and the remaining days are optional⁸³This is an application of one of R. Ismael’s hermeneutical rules. It is written (Ex. 13:6) seven days you shall eat mazzot, and (Deut. 16:8) six days you shall eat mazzot. R. Ismael’s rule reads: Anything that was in a set and was taken out from the set implies the same for the whole set.” Since the last mentioned verse implies that on the seventh day one need not eat unleavened bread (one may not eat leavened bread, however), the same is true for all seven days of Passover with the only exception of the first night of which it is said explicitly (Ex. 12:18): In the evening you shall eat mazzot., so also for fifteenth said for Tabernacles the first night is obligatory and the remaining days are optional. The colleagues asked, since there only that one comes to eat mazzah with an appetite⁸⁴Mishnah Pesaḥim10:1: “On Passover eve, starting close to afternoon prayers, a person may not eat until nightfall” (so he shall eat the first mazzah with a good appetite.) There is no similar rule spelled out for Tabernacles; R. Joḥanan’s argument is homiletic but cannot be legal., so also here only they come to eat in the sukkah with appetite? Rebbi Ze`ira asked: Since there only one has to eat mazzah in the volume of an olive⁸⁵The biblical obligation contained in Ex. 12:18 can only be fulfilled by eating a mazzah in an amount that triggers a biblical obligation to say Grace. But for the sukkah, sitting is prescribed but not eating; the same standards cannot apply., so also here only one has to eat grain [in the sukkah] in the volume of an olive? Rebbi Hoshaia said, the sukkah is obligatory all seven days. Rebbi Berekhiah said, they⁸⁶R. Joḥanan, who requires a meal only the first night, and R. Hoshaia, who requires it for 7 days. disagree. Rebbi Abuna said, they do not disagree. What Rebbi Joḥanan said, if he put his mind to it; what Rebbi Hoshaia said, if he did not put his mind to it⁸⁷R. Hoshaia really does not require to eat in the sukkah for 7 days; he is more lenient than R. Joḥanan and requires that once one must come to the sukkah to recite the appropriate benedictions (Halakhah 1:1, Notes 123–126) but this does not necessarily be the first night..

Wayyishḥṭ¹²And when it was slain; it is uncertain whether this refers to Lev. 8, 15 (N.Y.) or ibid. 23 (M) both of which begin with the same word. must be enlarged,¹³According to M and H only the ḥeth of the word, it being also the initial of ḥaẓi (half), is to be enlarged. because it is half of the verses of the Torah.¹⁴In Ḳid. 30a (Sonc. ed., p. 144) wehithgallaḥ (Lev. 13, 33, then he shall be shaven) is given as the middle of the verses and, according to the Masorah, its gimel is to be enlarged. On the number of verses opinions differ. It is variously computed as 5,844, 5,845, 5,885 and 5,888.