Talmud su Numeri 7:1

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.

On the Eighth {Day}. There are Tannaim who state, it⁹³The Tent of Meeting. was anointed; and there are Tannaim who state, it was not anointed. There are Tannaim who state, it was dismantled; and there are Tannaim who state, it was not dismantled. Rebbi Ḥanin said, it is obvious for us that for him who said, it was anointed it was dismantled; and for him who said, it was not anointed it was not dismantled. Him who said, it was anointed, one understands since it is written he anointed them⁹⁰Num. 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.. But he who said, it was not anointed, how does he uphold he anointed them? I consider it as if it were missing anointment and you anointed it. Him who said, it was anointed, one understands since it is written⁹⁴Ex. 29:37. If the altar was not put out of commission in the meantime because the Tent was dismantled, only one atonement would have been necessary. Therefore every day must have seen a new commissioning of the altar., seven days they shall atone the altar. But he who said, it was not dismantled, how does he uphold seven days they shall atone the altari Atonement by blood, as it was stated⁹⁵Babli 4a. The persons referred to are the High Priest for the service of the Day of Atonement and the priest chosen to burn the corpse of the Red Cow. The sprinkling water has to penetrate the prietly garments below the blood and oil by which they were dedicated.: On both of them they were sprinkling from all purifications⁹⁶Ashes from all Red Cows conserved in the Temple. that were there, so that the water should penetrate under the blood, the words of Rebbi Jehudah; Rebbi Yose says, under the blood and under the anointing oil.

R. Isaac Seḥorah asked R. Isaac Nappaḥa, ‘What do we read [first]³¹In the second and third scrolls. when the New Moon of Ṭebeth³²Which always occurs in the week of Ḥanukkah. falls on a Sabbath?’³³Three scrolls are then taken from the ark. The usual weekly portion is read in the first, and the passages for New Moon and Ḥanukkah in the second and third. [He replied,] ‘In the section of kalloth,³⁴E.V. made an end (Num. 7, 1). This designates the entire section, descriptive of the dedication offerings brought by the princes of Israel, which is prescribed for the reading of the day. while the mafṭir reads³⁵In the third scroll. the passages relating to the Sabbath and the New Moon.³⁶Num. 28, 9-15. The present custom is always to read the section for the Sabbath and New Moon first, and then the passage for Ḥanukkah. If it falls on a week-day we call up on the first day³⁷Of the two days of the New Moon. three persons for the reading of the New Moon, the fourth reading that of Ḥanukkah, because that which is more frequent takes precedence.³⁸The New Moon occurs monthly, Ḥanukkah once a year. But since the reading of the New Moon was read first,³⁹On the first day of the New Moon. [40a] three persons are to be called up on the second day for the reading of the Ḥanukkah passage,⁴⁰In the first scroll. Only two scrolls are taken out on a week-day during Ḥanukkah. while the fourth reads⁴¹In the second scroll. the section of the New Moon, viz. uberashë ḥodshekem⁴²E.V. and in your new moons (Num. 28, 11). to the end of the passage.⁴³ibid. 15. Why is this so?⁴⁴i.e. why is the fourth person called to the reading of the New Moon passage and not, as on the first day, to the Ḥanukkah passage? Because it was only on account of the New Moon musaf that a fourth person is added’.⁴⁵On the other week-days of Ḥanukkah there is no musaf. This argument cannot be applied to the first day of the New Moon because it is the second day which begins the month. The first of the two days of the New Moon is the last day of the preceding month. V and H insert here a ruling which has no connection with this chapter and is practically identical with XIV, 2 below.