민수기 28:11 탈무드 참조: Jerusalem Talmud Berakhot, Jerusalem Talmud Sanhedrin, Jerusalem Talmud Horayot & Jerusalem Talmud Megillah

What does one read? Rebbi Yose said, one reads blessings and curses⁹²Both on the day of the New Moon and on fast days one reads in the Torah. The readings are explained in Mishnah Megillah 3:6. On the day of the New Moon, one reads abouts its sacrifices, Num. 28:11–15 (in Babylonia, 28:1–15), and on fast days for rain, blessings and curses, Lev. 26:3–46. (In Babylonia on other fast days, Ex. 32:11–14, 34:1–10). In Babylonia there would be no problem since there two Torah scrolls were used to read both portions, giving each person a larger share to read. However, in Israel the Torah was not read in the Babylonian one-year cycle but in an irregular three-year cycle with shorter readings and where the regular reading was postponed for any special one. For example, on Sabbath Ḥanukkah, in Israel only the corresponding part of the dedication sacrifices (Num. 7) was read, whereas in Babylonia that was simply the reading from the second Torah scroll. Similarly, for a Sabbath New Moon one read in Israel only Num. 28:1–15 and not the regular Torah reading. Hence, there is a serious question which portion to read on the New Moon which is also a fast day.. Rebbi Mana said to him: For example to tell them about the fast day? They are lying on their bellies⁹³Meaning, falling on their faces for private prayer after the Amidah, a penitential service (נפילת אפים) that is forbidden on semi-holidays like the day of the New Moon. and should not know that it is a fast day? He said to him: To tell you that one reads blessings and curses⁹⁴Not that the reading is to proclaim a fast day, but it is the reading appropriate for a fast day. If one already eliminates the prohibition of fasting on the New Moon, the occasion is so serious that the Torah reading also is eliminated.. Rebbi Yudan the Kappadokian⁹⁵A scholar from Kappadokia in Anatolia; he is always mentioned in connection with the Amora Rebbi Yose. said before Rebbi Yose in the name of Rebbi Yehudah ben Pazi: One reads about the New Moon. Rebbi Yose met Rebbi Yehudah ben Pazi. He asked him: Did you hear that from your father? He said to him: My father did not say so, except that at Eyn Ṭab⁹⁶After the destruction of the Academy of Jabneh and the move of the Patriarchate to Galilee, the declaration of New Moons and New Years (before the publication of the permanent calendar) did always take place at Eyn Ṭab “beautiful spring”, known in Greek as Kallirrhoë (καλλιρρόη “the beautifully flowing one”); it possibly is Ḥamat Gader. Since the sequence of 30 day and 29 day months was not determined beforehand, only at Eyn Ṭab was the day of the New Moon fixed. Everywhere else one knew that it was certainly a fast day and probably a day of the New Moon; the certain has precedence over the probable., since they know for sure that it is the New Moon, they read about the New Moon. Hence, at all other places one reads blessings and curses.

¹³⁸This decides practice. A judge who knows of the case has to disqualify himself and appear as a witness in another court. The Babli agrees, Roš Haššanah 25b, Bava qamma 90b. Rebbi Simeon ben Ioḥai stated: You shall sanctify the Fiftieth Year¹⁴⁰Lev. 25:10.. You shall sanctify years but not months¹⁴¹The “sanctification of the month” (Note 119) really is a sanctification of the Day of the New Moon (Num. 28:11–15), not of the entire month. But the Jubilee year itself is holy.
In the Babli 10b, this is in the name of R. Eliezer or R. Eleazar; in Roš Haššanah8b in the name of “the rabbis.”. But did we not state¹⁴²Mishnah Roš Haššanah 2:8.: “The president of the court says: sanctified”? What means sanctified? Confirmed¹⁴³The day is confirmed as one of additional religious services.. It was stated: For sanctifying months one starts¹⁴⁴Polling the judges’ opinions. with the most senior person. Rebbi Ḥiyya bar Ada said, the Mishnah says this: “The president of the court says: sanctified.” It was stated, for intercalation of the (month) [year]¹⁴⁵The text in brackets, from Roš Haššanah, is the correct one. The Sanhedrin text, in parentheses, is a scribal error. one starts from the side¹⁴⁶The senior judge sat in the middle, the most junior judge sat on the last chair to his left or right. One starts polling the most junior judge.. Rebbi Zebida said, but this lower house¹⁴⁷The Patriarch’s court, the only one empowered to determine the calendar, was held in low esteem by him. do not proceed in this way, for they did not hear what Rebbi Ḥiyya bar Marius¹⁴⁸It is impossible to determine whether מרייא or מרייא is the correct reading. and Rebbi Jonah, Rebbi Abba bar Ḥiyya said in the name of Rebbi Joḥanan: For lengthening the month one starts with the most senior person, for intercalating the year one starts from the side. When Rebbi Joḥanan was participating as the most junior person, they told him, say: “this year is sanctified in its intercalation.” He said, “this year is sanctified in intercalation.” Rebbi Jonathan said, look at the language which the smith’s son¹⁴⁹R. Johanan bar Nappaha, “son of the bellows-blower.” taught us. If he had said, “in its intercalation,” I would have said that this refers to the eleven days by which the solar year exceeds the lunar one, but [he said] “in intercalation”, that the Sages added thirty days to it¹⁵⁰Any intercalary year has an additional month of 30 days; in the computed calendar this is Adar I.. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: For intercalation one follows the date of ordination. In the Academy one follows usage; each one gives his opinion at his place and sums up. For example, Rebbi Ḥanina¹⁵¹He probably is R. Hinena, the student of R. Johanan in Tiberias, not R. Hanina, his teacher at Sepphoris started, Rebbi Joḥanan and Rebbi Simeon ben Laqisch summed up. Rebbi Abba bar Zavda started, Rebbi Yasa and Rebbi Immi¹⁵²This is the correct text, not “R. Hiyya, R. Yasa, and R. Immi” as in Roš Haššanah since R. Hiyya (bar Abba), while also a student of R. Yasa, is not known to have participated in an Academy with him. summed up. Rebbi Ḥaggai started, Rebbi Jonah and Rebbi Yose summed up. Rebbi Cahana was ordained before Rebbi Jacob bar Aḥa, but Rebbi Jacob bar Aḥa participated in intercalation before Rebbi Cahana was invited. He said, the person who formulated the tradition does not respect it for himself¹⁵³By his own teaching in the name of R. Johanan, he should have insisted that R. Cahana be invited first..

HALAKHAH: “Anything which is more frequent than another,” etc. [“If the bull of the Anointed and the bull of the community are standing, the Anointed’s bull precedes the community’s bull”,]²¹⁵From B; a necessary introduction to the following text. for one is atoning, the other is being atoned for²¹⁶This also is the reason given in the Babli (13a) for the precedence of a purification offering over a simultaneously presented elevation offering, both being most holy sacrifices.. It is preferable that the atoner precede the atoned for, as it is written, he shall atone for himself, and for his house, and for all the congregation of Israel²¹⁷Lev. 16:17. The argument really refers to the service of the Day of Atonement in its entirety, where the High Priest performs three acts of atonement, the first for himself and his family, the second for himself and the priests, and then the third for himself, the priests, and all of Israel. The priest performing the rite of atonement has to be purified himself before being able to serve others. (Tosephta Horaiot 2:4, Zevahim 10:1).. Between a voluntary gift of the Anointed and a voluntary gift of the prince, the voluntary gift of the Anointed has precedence²¹⁸Again because the priest has to act to present the king’s gift.. Between a voluntary gift of the community and a voluntary gift of the prince, the voluntary gift of the prince has precedence²¹⁹Since he is the representative of the community.. Between a voluntary gift of the Anointed and a voluntary gift of the community, which one has precedence? Let us hear from the following: A voluntary gift of the Anointed and rams of idolatry²²⁰Cf. Chapter 1, Notes 122,135. For the number of rams, cf. Mishnah 1:6. were standing. The rams of idolatry have precedence since their blood enters inside²²¹While this is not indicated elsewhere, if the bull is identified as the bull prescribed in Lev. 4, the ram is attached to a sacrifice whose blood is brought inside the Sanctuary and which, therefore, has precedence as the more holy sacrifice.. He only said “since their blood enters inside;” this implies that between a voluntary gift of the Anointed and a voluntary gift of the community, the voluntary gift of the Anointed has precedence. If there were standing the bull of idolatry, the ram which accompanies it, and another purification sacrifice. The bull precedes the ram²²²As will be explained later in this paragraph., the ram precedes the other purification sacrifice, and the other purification sacrifice precedes the bull²²³The bull of idolatry is defined as an elevation sacrifice which takes second place after a purification sacrifice (Note 216). The rules lead to an infinite loop.. How is this done? Rebbi Yose said, since the ram is dependent in time on the bull, it is as if the bull preceded it, and the other purification sacrifice precedes the bull. The bull of idolatry precedes the ram because it precedes in Scripture²²⁴The bull is prescribed in the first half of Num. 15:24, the ram in the second half.. Rebbi Samuel the brother of Rebbi Berekhiah asked: But then that of the New Moon should precede the ram which comes with it because it precedes [in Scripture.²²⁵The sacrifices for the Day of the New Moon are prescribed in Num. 28:11 (elevation sacrifices) and 28:15 (the purification sacrifice). This contradicts our rule from Note 216.]²²⁶Added from B, not absolutely necessary. Rebbi Abba Mari said, you cannot do this; its purification sacrifice is defective²²⁷The argument is very elliptic. The ram of idolatry follows the bull not really because it is mentioned later in the verse, but mainly because it is spelled defective, not as חטאת but only as חטת (Babli 13a, Zevaḥim 90b). But the purification offering of the special days is directly connected with the daily offerings which start the day in the sanctuary (Num. 28:15.): After the permanent elevation offering it shall be made, with its libation; it made it lean on the permanent elevation offering. Between the sacrifice of a man and the sacrifice of a woman, the man’s sacrifice has precedence²²⁸If both are voluntary offerings of equal value. But an obligatory offering always has precedence over a voluntary one (Tosephta Zevaḥim 10:4).. That is, if both were equal. But if one was a bull and the other a lamb, it is what Rebbi Phineas said in the name of Rebbi Hoshaia: A slave brings a bull and his master brings a bull, the slave’s precedes the master’s, as we have stated there: “If the bull of the Anointed and the bull of the community are standing, the Anointed’s bull precedes the community’s bull in all its ceremonies.²²⁹The argument is a non sequitur. Some commentators want to emend the text, in that the slave brings a bull but his master a goat. While this connects to the preceding, it severs the connection to the statement of R. Phineas. As a matter of principle, an emendation is totally inadmissible since the text is confirmed not only by the two independent sources here but also by Lev. Rabba 5(4) where the case of slave and master both bringing a bull follows a story about the merit of contributing to the support of scholars. As the text is presented here, one wonders why the following stories are placed here and what connection they could have with the topic of the Mishnah. But Lev. Rabba, an old text, shows that the case of slave and master is not a legal but a homiletic statement. There the argument is that the High Priest is the servant of the people; the Sanctuary is run only on behalf of the people. After the destruction of the Temple, the rabbinic establishment became the servant of the people, looking after their needs. Therefore, the rules of preference should be transferred from Temple service to the rabbinic establishment.”