Talmud su Neemia 12:78

HALAKHAH: “Whether one entered the courtyard,” etc. ⁵⁴This Halakhah is a very truncated and inferior copy of parts of Sanhedrin1:5 (Notes 288–294). The second paragraph is from the end of that Halakhah, Note 326. Its inclusion indicates that all of that Halakhah should be studied here. Rav said, at the start: ⁵⁵2S.24:19.David ascended following Gad’s word, that is King and Prophet. ⁵⁶2Chr. 3:1.Solomon started to build the Temple of the Eternal in Jerusalem, these are Urim and Tummim. ⁵⁶2Chr. 3:1.And his father David, this is the Synhedrion, ⁵⁷Deut. 32:7.ask your father and he will tell you. Song, after them went Hoshaia and the officers⁵⁸Neh. 12:32.. Thanksgiving sacrifices, I put up two thanksgiving sacrifices⁵⁹Neh. 12:31.. Rebbi Samuel bar Rebbi Yudan said, what is written, walking? No, being in procession.

HALAKHAH: “Whether one entered the courtyard,” etc. ⁵⁴This Halakhah is a very truncated and inferior copy of parts of Sanhedrin1:5 (Notes 288–294). The second paragraph is from the end of that Halakhah, Note 326. Its inclusion indicates that all of that Halakhah should be studied here. Rav said, at the start: ⁵⁵2S.24:19.David ascended following Gad’s word, that is King and Prophet. ⁵⁶2Chr. 3:1.Solomon started to build the Temple of the Eternal in Jerusalem, these are Urim and Tummim. ⁵⁶2Chr. 3:1.And his father David, this is the Synhedrion, ⁵⁷Deut. 32:7.ask your father and he will tell you. Song, after them went Hoshaia and the officers⁵⁸Neh. 12:32.. Thanksgiving sacrifices, I put up two thanksgiving sacrifices⁵⁹Neh. 12:31.. Rebbi Samuel bar Rebbi Yudan said, what is written, walking? No, being in procession.

“One may start a war of choice only by the court of 71 [judges]²⁸⁷This probably should be deleted.. ²⁸⁸The following four paragraphs do not refer to the quote of the Mishnah but are a commentary to Mishnah Ševuot 2:2: “One only adds to the city and the Temple courtyards by king and prophet, Urim and Tummim, the Synhedrion of 71 members, two thanksgiving sacrifices, and song.” Only the walled part of the city of Jerusalem counts as “before the Eternal”, where family sacrifices may be consumed (Deut.12:18,14:23); the suburbs are “countryside” which does not count for pilgrimage and sacrifice. Since there were no Urim and Tummim in the Second Temple, Pharisees did not consume sacrifices in the parts of Jerusalem which were added in Hasmonean and later times (Note 306).
In Ševuot, only beginning and end of the discussion here are quoted as a reference. Rebbi Jehudah says, as at the start: ²⁸⁹2S. 24:19, speaking of David going to buy the Temple area.David ascended following Gad’s word, that is king and prophet. ²⁹⁰2Chr. 3:1. The verse is misquoted in several places.Solomon started to build the Temple of the Eternal, Israel’s God, on Mount Moriah where He had appeared to him, there are Urim and Tummim. ²⁹⁰2Chr. 3:1. The verse is misquoted in several places.To his father David, this is the Synhedrion, ²⁹¹Deut. 32:7. The persons one asks to get definitive answers to all questions of religion are the members of the High Court of 71 members.ask your father and he will tell you, your Elders and they will speak to you. Song, after them went Hoshaia and half the officers of Judea²⁹²Neh. 12:32. This refers to the members of the Synhedrion walking behind the thanksgiving sacrifices (Ševuot 15b); the musical part of the ceremony is described in verses 41,42.. Thanksgiving sacrifices, I put up two large thanksgiving sacrifices being in procession going to their right on the wall going to the dung gate²⁹³Neh. 12:31.. Rebbi Samuel bar Yudan said, what is written, walking? No, being in procession, only being taken by others²⁹⁴In his opinion, the sacrifices were not walked on the wall but were carried. In the opinion of the Babli, Ševuot 15a and Tosephta Sanhedrin 3:4, not the animals were carried but the leavened bread required for a thanksgiving sacrifice (Lev. 7:13). It is possible that this is meant here..

“One may start a war of choice only by the court of 71 [judges]²⁸⁷This probably should be deleted.. ²⁸⁸The following four paragraphs do not refer to the quote of the Mishnah but are a commentary to Mishnah Ševuot 2:2: “One only adds to the city and the Temple courtyards by king and prophet, Urim and Tummim, the Synhedrion of 71 members, two thanksgiving sacrifices, and song.” Only the walled part of the city of Jerusalem counts as “before the Eternal”, where family sacrifices may be consumed (Deut.12:18,14:23); the suburbs are “countryside” which does not count for pilgrimage and sacrifice. Since there were no Urim and Tummim in the Second Temple, Pharisees did not consume sacrifices in the parts of Jerusalem which were added in Hasmonean and later times (Note 306).
In Ševuot, only beginning and end of the discussion here are quoted as a reference. Rebbi Jehudah says, as at the start: ²⁸⁹2S. 24:19, speaking of David going to buy the Temple area.David ascended following Gad’s word, that is king and prophet. ²⁹⁰2Chr. 3:1. The verse is misquoted in several places.Solomon started to build the Temple of the Eternal, Israel’s God, on Mount Moriah where He had appeared to him, there are Urim and Tummim. ²⁹⁰2Chr. 3:1. The verse is misquoted in several places.To his father David, this is the Synhedrion, ²⁹¹Deut. 32:7. The persons one asks to get definitive answers to all questions of religion are the members of the High Court of 71 members.ask your father and he will tell you, your Elders and they will speak to you. Song, after them went Hoshaia and half the officers of Judea²⁹²Neh. 12:32. This refers to the members of the Synhedrion walking behind the thanksgiving sacrifices (Ševuot 15b); the musical part of the ceremony is described in verses 41,42.. Thanksgiving sacrifices, I put up two large thanksgiving sacrifices being in procession going to their right on the wall going to the dung gate²⁹³Neh. 12:31.. Rebbi Samuel bar Yudan said, what is written, walking? No, being in procession, only being taken by others²⁹⁴In his opinion, the sacrifices were not walked on the wall but were carried. In the opinion of the Babli, Ševuot 15a and Tosephta Sanhedrin 3:4, not the animals were carried but the leavened bread required for a thanksgiving sacrifice (Lev. 7:13). It is possible that this is meant here..

²⁹⁸Ševuot 15b, the entire paragraph. How did the processions go? The elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi. One said, one opposite the other; the other said, one after the other; both are explaining the same verse: The second thanksgiving sacrifice went לְמוּל and I after it²⁹⁹Neh. 12:38, in MT למואל. According to Gesenius, one has to read מוּאל as contraction of מֵאֲוַל “not first, not with it”. This justifies both meanings quoted here, “opposite” and “after”.. He who said, one opposite the other, and he dwells opposite me³⁰⁰Num. 22:5.. But he who said, one after the other, he should break off its head behind its neck³⁰¹Lev. 5:8.. For him who said, one opposite the other, it turns out that every place was purified by one thanksgiving sacrifice³⁰²In principle, one sacrifice would suffice if the procession went around the entire wall.; for him who said, one after the other, it turns out that every place was purified by two thanksgiving sacrifices³⁰³Since we do not expect two sacrifices for the same purpose, one has to find differences of purpose for the two.. For him who said, one after the other, this is correct following what he had stated: “the inner one is being eaten, the outer one is being burned.³⁰⁴Tosephta 3:4, Megillat Taˋanit 6. The Babli, loc. cit. ²⁹⁹ suggests that the first makes sacrifices possible; therefore, it has to be burned outside the Temple. The second one then is a legitimate thanksgiving sacrifice, most of which has to be eaten by the priests as public well-being sacrifice (Mishnah Zevahim 5:5).” For him who said, one opposite the other, what is the inner one? The one closer to the Temple. Rebbi Yasa in the name of Rebbi Joḥanan: It was eaten on the instruction of a prophet³⁰⁵Who defined the meaning of “inner” and “outer”?. Rebbi Zeˋira said, they state there: Since a prophet is there, for what do I need Urim and Tummim³⁰⁶The nature of the Urim and Tummim oracle already was no longer known when the Second Temple was built; Nehemiah (7:65) uses the expression “the coming of a Cohen with Urim and Tummim” assynonym with “the coming of the Messiah.” The requirement of Urim and Tummim disqualifies all parts of Jerusalem not forming part of Solomon’s city.? It was found stated: Rebbi Jehudah says, Urim and Tummim are needed³⁰⁷In the Babli, Ševuot 16a, it is a dispute among Babylonian Amoraïm whether Nehemiah’s ceremony, without king and oracle, was a valid dedication of the rebuilt city of Jerusalem or whether it was a token ceremony to re-establish the intrinsic sanctity of Jerusalem created by Solomon’s Temple. The quote here, from an otherwise unknown baraita, qualifies the second opinion as minority opinion of a Tanna..