민수기 28:9 탈무드 참조: Jerusalem Talmud Nedarim, Jerusalem Talmud Shabbat, Jerusalem Talmud Shevuot & Megillah

“Vain” and “untruth” both were said together, which is impossible for the mouth to say and the ear to hear⁵⁰The two versions of the Ninth Commandment, Ex. 20:16 and Deut. 5:17, both are Sinaitic versions which had been said in parallel and were written serially.. “Remember” and “keep”⁵¹The two versions of the Fourth Commandment, Ex. 20:8 and Deut. 5:12. The first two examples are also in the Babli, Šebuot 20b, this example only in Babli Roš Haššanah 27a, Mekhilta dR. Simeon ben Ioḥai 20:5 (p. 148). A parallel text from here to the end of the Halakhah is Sifry Deut. 233; Midrash Tannaïm p. 138 (Midrash Haggadol Deut. 22:11), Mekhilta dR. Ismael Yitro Chap. 7. both were said together, which is impossible for the mouth to say and the ear to hear. “Its desecrator shall be put to death” and “two unblemished one year old sheep⁵²From here to the end of the paragraph one speaks of laws that contradict one another, not different parallel texts. Another approach to the problem of contradiction in pentateuchal legislation is in Sifry Num. 3; a radically different one in Babli Ḥulin109b, where Yalta, Rav Naḥman’s wife, holds that all of Sinaitic legislation has exceptions (in contrast to the commandments given to Noah which represent Natural Law and are without exceptions).” both were said together⁵³The first verse is Ex. 31:14 on the observation of the Sabbath, the second is Num. 28:9 on the Sabbath sacrifice which requires many actions which if performed outside the Temple on a Sabbath would be capital crimes., which is impossible for the mouth to say and the ear to hear. “The nakedness of your brother’s wife you shall not uncover⁵⁴Lev. 18:16.”, “her brother-in-law shall come to her⁵⁵Deut. 25:5; cf. Introduction to Tractate Yebamot.”, both were said together. “You shall not move real property from one tribe to another,” “any daughter inheriting real property,” both together⁵⁶On the face of it, both verses, Num. 36:8–9, say the same, viz., that an heiress may marry only a man of her own tribe. The explanation is given in Babli Baba batra 111b, where it is shown that the entire chapter 36 only refers to the daughters of Ṣelofḥad; for all others only the rules of Num. 27:7–11 are applicable without restrictions. In this case, Num. 36:8–9 is the exception from Num. 27:8.. “Fringes you shall make for yourself,” “do not wear sha‘ṭnez”, both were said together⁵⁷In Deut. 22:11, wearing wool and linen together is forbidden. In v. 12, any garment, including linen ones, is required to have fringes, which according to Num. 15:38 must contain a dark blue woolen thread.. And so it says⁵⁸Ps. 62:12., “God spoke once, two I heard from this.” And it is written: “Is not my word like fire, says the Eternal, and like a hammer which shatters a rock.”

MISHNAH: One may fold garments even four or five times⁹If he is not satisfied by the way his garments were folded, he may repeat the operation as many times as necessary. and make the beds from Friday Night to the Sabbath Day, but not from Sabbath for after the Sabbath. Rebbi Ismael says, one folds garments and makes beds from the day of Atonement to the Sabbath¹⁰Since the holiness of the Day of Atonement is less than that of the Sabbath. The statements presuppose that the Day of Atonement may fall on a Friday or a Sunday, which is avoided in today’s computed calendar.. The fats of the Sabbath¹¹This refers to the Temple service. The left-over pieces of the sacrifices of one day have to be burned on the altar during the following night (Lev. 6:2,5). On the Sabbath, where burning is forbidden in general, only the sacrifice of the Sabbath (Num. 28:9–10) is permitted. Therefore it is clear that remainders from a Friday service of any kind cannot be burned in the following night. The question is about the service in the night from the Sabbath to Sunday, in case burning also is forbidden on Sunday. R. Aqiba follows his Mishnah (Megillah 1:5) that the only difference between Sabbath and the Day of Atonement is that violations of the Sabbath are criminal offenses while violations of the Day of Atonement are sins. are brought on the Day of Atonement but those of the Day of Atonement are not brought on the Sabbath. Rebbi Aqiba says, neither are those of the Sabbath brought on the Day of Atonement nor those of the Day of Atonement on the Sabbath.

Rebbi Zeˋira in the name of Rav Ḥisda, if the Day of Atonement falls to be on the Sabbath⁴¹It seems that this means that the Day of Atonement falls on Friday, as in the parallel in the Babli 114b. one does not blow⁴²A public blowing of a ram’s horn on Friday afternoon towards evening at a fixed time before sundown to alert everybody to the coming of the Sabbath. The details of this Galilean procedure are found only in the Babli, 35b. If Friday is the Day of Atonement, nobody is working and the sounding of the horn is unnecessary and therefore rabbinically forbidden., if after the Sabbath one does not make havdalah⁴³The required declaration of a “difference between Sabbath (or holiday) and weekday” after the end of the Sabbath or the holiday. Rabbinically, no work may be performed before some form of havdalah. But since everything forbidden on the Sabbath also is forbidden on the Day of Atonement (Mishnah Megillah 1:5), havdalah in this situation would make no sense. A special form of havdalah is required if Sunday is any other holiday since many things forbidden on the Sabbath are permitted on a holiday.. Why? Following Rebbi Aqiba. But following Rebbi Ismael he makes havdalah since the fats of the Sabbath¹¹This refers to the Temple service. The left-over pieces of the sacrifices of one day have to be burned on the altar during the following night (Lev. 6:2,5). On the Sabbath, where burning is forbidden in general, only the sacrifice of the Sabbath (Num. 28:9–10) is permitted. Therefore it is clear that remainders from a Friday service of any kind cannot be burned in the following night. The question is about the service in the night from the Sabbath to Sunday, in case burning also is forbidden on Sunday. R. Aqiba follows his Mishnah (Megillah 1:5) that the only difference between Sabbath and the Day of Atonement is that violations of the Sabbath are criminal offenses while violations of the Day of Atonement are sins. are brought on the Day of Atonement⁴⁴It is implicit in his position as reported in Mishnah 3 that he considers the holiness of the Day of Atonement to be inferior to that of the Sabbath.. Rebbi Ezra said before Rebbi Mana, even according to Rebbi Ismael he should not make havdalah, since one only makes havdalah to permit things which were forbidden to him. If he would burn the fats of the Sabbath on the Sabbath, would that not be permitted? Rebbi Samuel the brother of Rebbi Berekhiah said, he should make havdalah since by it he permits to rinse pickled and parboiled [food]⁴⁵One is permitted to start preparing food for breaking the fast some time before the end of the day of Atonement even though in general one is prohibited to do anything on a Sabbath or holiday to prepare for the following weekday. (This exception holds true even if the day of Atonement is a Sabbath proper.). Rebbi Yose said, he only is permitted to rinse pickled and parboiled [food] from the time of afternoon prayers or later. Could he make havdalah from the time of afternoon prayers or later? As you take it, there is no cup, there is no light⁴⁶The standard havdalah uses a cup of wine, a torch, and spices (the latter is not needed for holidays and the day of Atonement). Berakhot 5:2. On the Day of Atonement proper, neither a cup of wine nor fire is available., how can he make havdalah? Rebbi Abun said, in prayer⁴⁷The original form of havdalah, cf. Berakhot 5:2 Note 88..