Talmud su Levitico 9:78

From where the lifting of hands? So you shall bless the Children of Israel²²Num. 6:22.. So far during the morning prayers²³Since in the Temple the priestly blessing was recited at the time of the morning sacrifice, the inspiration for the morning prayer service.. At musaf? Aaron lifted his hands for the people²⁴Lev. 9:22, description of the special inauguration service of the Tabernacle.. Is not this verse distorted? Should it not read: he descended from making the purification sacrifice, and the elevation sacrifice, and the well-being sacrifice, and after this, Aaron lifted his hands for the people? But it teaches²⁵The verse mentioning blessing before descent. that while descending from the altar he lifted his hands and blessed the people. ²⁶Babli Sotah38a.And he blessed them, standing. I could think, not while standing. The verse says²⁷Deut. 21:5., the Eternal, your God, selected them to serve Him and to bless in His Name. It combines blessing with service. Since service is done standing, also blessing is done standing. And so it says²⁸2Chr. 30:27., the Levitic Cohanim rose and blessed the people. The verse speaks of the generation of Ezechias, when they toiled in the Torah. But in other generations, when they were serving foreign worship, what does it say? When you spread your hands my eyes shall disregard you²⁹Is. 1:15.. ²²Num. 6:22.And he blessed them, any blessing. But we did not hear which it was until the verse came and explained it³⁰Num. 6:24–26.: The Eternal shall bless you and guard you. The Eternal shall enlighten His presence to you and show you favor. The Eternal shall turn His presence to you and give you peace.

One writes Torah and Prophets together, the words of Rebbi Meïr. But the Sages are saying, one does not write Torah and Prophets together, but one may write Torah, Prophets, and Hagiographs together⁴²While the sanctity of Torah is greater than that of the other parts of the Bible, one may write an entire Bible together, but not a Torah together with the portions of the prophets read as weekly Haftarah. Babli Bava Batra13b.. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: Torah and Ḥumashim have the same sanctity. One does not split a Torah into Ḥumashim, but one turns Ḥumashim into a Torah. Rebbi Yose said, this implies that a Torah which was split into Ḥumashim remains in its sanctity⁴³Since the Ḥumashim may be put together to form a complete Torah, they could not have lost their sanctity by being split.. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: One does not read in public from an incomplete Torah⁴⁴Babli Giṭtin60a.. But was it not stated: ⁴⁵This indicates how deficient a book may be and still be used in public. It is permitted to read in public in Genesis up to the deluge, in Leviticus up to it was on the eighth day⁴⁶Lev. 9:1., in Numbers up to it was when the Ark travelled⁴⁷Num. 10:35.? This Ursicinus⁴⁸Legate of the Emperor Gallus. set fire to the Torah of the Sennabarites⁴⁹From a place near Tiberias.. They came and asked Rebbi Jonah and Rebbi Yose, whether one may read from the scroll in public. They told them, it is forbidden. Not that it is forbidden but since they will feel so badly they will buy another one.

Rebbi Eleazar ben Rebbi Yose⁶⁴The only talmudic Sage known of this name is the Tanna, son of R. Yose ben Ḥalaphta. But since he said, not stated, and R. Tanḥum objected that his assertion already was a tannaitic statement, he must be an otherwise unknown Amora.
Since Aaron entered the High Priesthood only on the eighth day, Moses must have acted as High Priest during the first seven. Babli Avodah zarah 34a as tannaitic statement. said, it is clear to us that Moses officiated in the High Priesthood in a white robe. Rebbi Tanḥum bar Yudan said, it was stated: ⁶⁵Sifra Šemini Milluim 14.“All seven days of initiation did Moses officiate in the High Priesthood but the Divine Presence was not drawn through him. When Aaron dressed in the priestly garments and officiated, the Divine Presence was drawn through him.” What is the reason? For today the Eternal will appear to you.⁶⁶Lev. 9:4.

Rebbi Yose ben Ḥanina asked, how was the tenth of an epha brought? Was it brought half or [brought] whole⁶⁷Since the offering of the High Priest had to be brought half in the morning and half in the evening, but in the morning of the eighth day Aaron was not yet High Priest, the question is whether only the afternoon offering was made or the morning offering later in the morning.? Since it is written⁶⁸Lev. 9:23., Moses and Aaron came to the Tent of Meeting, this teaches that he only came with him to teach him the work of incense. [This implies that] half it was brought. If you are saying that it was brought whole, one should have stated, about he work of incense and the tenth of an epha. Rebbi Tanḥum bar Yudan said, are we not concerned with service inside? He already had taught him about service outside⁶⁹The breads of the High Priest are burned on the outside altar; no service in the Tent is involved and the prior argument does not prove anything..

It is not permissible to make a scroll of the Shema‘ or of the Hallel for children,³³Extracts from Scripture may not be made for study by children. but if the scribe intends to add to it, it is permissible.³⁴From ‘but if’ to ‘permissible’ is an addition by GRA. R. Judah permits the writing of a scroll from In the beginning³⁵Gen. 1, 1. to the story of the flood,³⁶i.e. to Gen. 6, 8. In each instance the extract is a connected theme. and from the beginning of Leviticus to And it came to pass on the eighth day;³⁷Lev. 9, 1. but in the case of all the other books [of Scripture the writing of extracts is] forbidden.³⁸Only in the case of the Pentateuch were the two extracts mentioned allowed to be written for the instruction of children. V adds here, ‘if he intends to add to it, it is permitted’.

It is not permissible to make a scroll [of the Shema‘]³¹So Sof. V, 9; lacking in V here. or of the Hallel for children.³²Extracts from the Scriptures may not be written on scrolls intended for children’s instruction. R. Judah permits [the writing of a scroll] from In the beginning³³Gen. 1, 1. to the story of the Flood,³⁴ibid. VI, 8. and from the beginning of Leviticus to And it came to pass on the eighth day;³⁵Lev. 9, 1. but [in the case of] all the other books [of Scripture the writing of extracts is] forbidden.³⁶Only in the case of the Pentateuch were the two extracts mentioned allowed to be written for the instruction of children. If, however, one intends to add to them,³⁷To complete all the book. it is permissible [to write extracts from the Scriptures in scrolls].

MISHNAH: How is the priestly blessing? In the countryside they recited it as three blessings¹⁷⁸Each one of the verses Num. 6:24–26 to be answered by “Amen”., but in the Temple as one blessing¹⁷⁹To be answered by the people at the end by “praised be the Name of the glory of His kingdom forever and ever”.. In the Temple one says the Name as it is written, but in the countryside by its circumlocution¹⁸⁰“The Lord” אֲדוֹנָי or κύριος.. In the countryside the Cohanim lift their hands to the height of their shoulders but in the Temple over their heads except for the High Priest who does not lift his hands over the diadem. Rebbi Jehudah says, the High Priest also lifts his hands over his head, as it is said¹⁸¹Lev. 9:22; since the ritual of blessing with raised hands is derived from this verse, it would be unreasonable to have the Cohanim not conform to Aaron’s, the High Priest’s, example.: “Aaron lifted his hands towards the people and blessed them.” How are the blessings of the High Priest¹⁸²On the Day of Atonement; cf. Mishnah Yoma 7:1.? The organizer of the synagogue¹⁸³On the Temple Mount. This is a non-scriptural ceremony, purely Pharisaic, but followed, at least since Hasmonean times, even by Sadducee High Priests. takes a Torah scroll and gives it to the president of the synagogue; the president of the synagogue gives it to the Second¹⁸⁴The second in command in the Temple after the High Priest; in effect his executive officer.; the Second gives it to the High Priest. The High priest receives it standing, he stands and reads “after the death¹⁸⁵Lev. 16:1–34, the description of the Atonement service.” and “but on the tenth¹⁸⁶Lev. 23:26–32. Winding from Chap. 17 to 23 does not take much time.”; he rolls the Torah tight, puts it in his bosom and says: More than what I read before you is written here. “And on the tenth” in Numbers¹⁸⁷Num. 29:7–11. he recites by heart, and recites eight benedictions¹⁸⁸These are detailed in Halakhah 7.: For the Torah, for the Temple service, for thanksgiving, for forgiveness of sins, for the Temple, for Israel, for the Cohanim, and the remainder of the prayer.