출애굽기 12:6의 탈무드

HALAKHAH: “A man may contract a premininary marriage either in person or through an agent,” etc. From where that a person’s agent may act in his stead⁶Since preliminary marriage is an act prescribed by biblical standards, one has to ascertain that agency is admissible in the fulfilment of biblical decrees. {Agency always is direct representation as in Egyptian and Roman law (cf. R. Taubenschlag, The Law of Greco-Roman Egypt in the Light of the Papyri, New York 1944, §37). Indirect representation is authorized only if it unquestionably is to the benefit of the person represented; cf. Giṭṭin 1:6, Notel74.}? Rebbi Eleazar said: “The entirety of the assembly of the congregation of Israel shall slaughter it in the evening.⁷Ex. 12:6.” But do all of them slaughter⁸Since the Passover sacrifice is not an individual but a family affair, it is obvious that only one person can slaughter for his entire family.? Does not one slaughter for the many? From here [it follows that] a person’s agent may act in his stead⁹Mekhilta Bo,Masekhet Depisḥa Chap. 5 (ed. Horovitz-Rabin, p. 17) as tannaïtic statement; in the Babli attributed to R. Joshua ben Qorḥa. The parallel discussion in the Babli, 41a–42a, is a long-winded, possibly Saboraic, affair.. And that would be the same as: “Everybody should take for himself a sheep for the family, a sheep to a house¹⁰Ex. 12:3. The same argument applies as for the other verse. Then the question arises, at least for the school of R. Aqiba, why the same rule has to be expressed by two separate verses. This contradicts R. Aqiba’s axiom that the Torah text admits of no redundancies..” Did everyone take? Did not one take for the many¹¹In Mekhilta Bo,Masekhet Depisḥa Chap. 3 (ed. Horovitz-Rabin, p. 11) this also is a tannaïtic statement, not the subject of a discussion.? From here [it follows that] a person’s agent may act in his stead. Rebbi Yose said, there is a difference, for a person may slaughter the Passover sacrifice of another without the latter’s knowledge¹²The people participating in the Passover meal do not have to know who prepared it. Therefore, the slaughterer does not have to be the agent of every participant; the verse Ex. 12:6 does not prove the thesis for which it was quoted.. If you wanted to say that a person may separate the Passover sacrifice for another without the latter’s knowledge, you cannot say so, for Rebbi Ze‘ira said in the name of Rebbi Eleazar that a person may slaughter the Passover sacrifice of another without the latter’s knowledge, but nobody may separate the Passover sacrifice for another without the latter’s knowledge¹³Pesaḥim 8:1 (35d 1. 13), Babli Nedarim 36a. A person who was not inscribed beforehand in the list of participants cannot join the Passover celebration; Mishnah Zebaḥim 5:8. Only Ex. 12:3 is a proof; there is no redundancy..

HALAKHAH: “The daily sacrifice is slaughtered,” etc. It is written: The following you shall do on the altar⁵Ex. 29:38. As usual the reference is to the second part of the verse, not quoted in the text: sheep, yearlings, two per day, in perpetuity., etc. I would have said, both of them should be sacrificed in the morning, or both of them in the afternoon. The verse says⁶Ex. 29:39., one sheep you shall do in the morning. I would have said, the morning one should be sacrificed at dawn and the evening one at dusk; the verse says⁶Ex. 29:39., between the evenings. It is said here between the evenings and it is said there⁷Ex. 12:6, about the Pesaḥ sacrifice. between the evenings. Since between the evenings which is said there means after six hours⁸As noted immediately afterwards, this assertion is unproven., also between the evenings which is said here must mean after six hours. What did you see that makes you say, between the evenings means after six hours? [Even though it is no proof there is a hint:]⁹This sentence was not written by the scribe, and also is missing in ג. It was added by the corrector from the parallels, Sifra Emor Pereq 11, Mekhilta deR. Ismael Bo Parasha 5 (ed. Horovitz-Rabin p. 17). woe on us that the day has turned, that evening shadows are turned¹⁰Jer. 6:4.. Since evening which is said there means after six hours¹¹The verse shows that “evening” is the time when shadows point East. The Babli holds (58a) that this starts not at noontime but about half an hour later. But it seems that for Yerushalmi, Sifra and Mekhilta “six hours” means 12 noon.
The argument is only a hint, not a proof, since the thesis that a word can have only one meaning is valid only for the Pentateuch, not for later biblical books., also evening which is said here must mean after six hours. Then should it not be qualified after six hours¹²S. Liebermann thinks that this refers to the Pesaḥ since the Mishnah states that on a 14th of Nisan which is a Friday the daily sacrifice is brought at 12:30 pm. This time must be qualified on all days. But this is a Babli argument, not valid for the Yerushalmi. The question is about the daily sacrifice; why on a 14th of Nisan which is a Friday is the service of the daily evening sacrifice not started at noon?? Rebbi Joshua ben Levi said, what is between the evenings? Split the evening into two, give it two and a half hours before, two and a half hours afterwards, and one hour for its work¹³Since from noon to sunset there are 6 variable hours, the sacrifice should be brought at 3 pm. Since one does not consider smaller units of time, “3 pm” really means “from 2:30 pm to 3:30 pm”. Babli Zevaḥim 11b.. It turns out that the daily sacrifice is brought at nine hours and a half.

Rebbi Yose said, Rebbi Joshua ben Levi left out the beginning¹⁴The statement of R. Joshua ben Levi actually is an older baraita which makes it explicit that the times of the evening daily sacrifice and the Pesaḥ are identical. and said the end; is that not what was stated: “Ḥanania ben Jehudah¹⁵In Mekhilta deR. Simeon ben Yoḥai (p. 12, ad Ex. 12:6), which according to J. N. Epstein is the Tanna debe Ḥizqiah. Ḥanania ben Ḥakinai). says, I hear between evenings, between [two]¹⁶Added from ג and Mekhilta deR. Simeon ben Yoḥai. evenings, between the evening of the 14th and the evening of the fifteenth¹⁷Reading עַרְבַּיִם as עֲרָבִים. For the rest of the Halakhah ג is not readable.. I could think that day and night are included; the verse says, day¹⁸Ex. 12:6: It should be guarded by you until the fourteenth day of this month.. Since He said day, this excludes the night. If it is day, I could think at two hours into the day; the verse says, in the evening. If in the evening, I could think after it became dark. The verse says, between the evenings. How is this? Split the evening into two, give it two and a half hours before, two and a half hours afterwards, and one hour for its work. It turns out that the daily sacrifice¹⁹And the Pesaḥ. is brought at nine hours and a half.

MISHNAH: The Pesaḥ was being slaughtered in three groups, as it is said¹⁸⁴Ex. 12:6., and they shall slaughter it, the entire assembly of the community of Israel, assembly, community, and Israel. When the first group entered, the courtyard was filled, they locked the doors of the courtyard. They¹⁸⁵The priests whose duty it was to blow horns for the daily sacrifice. “Straight” means an extended single tone. blew the trumpets, straight, modulated, and straight. The priests were standing in rows¹⁸⁶The people went in with their lamb and stood in front of the priests, one priest per lamb. and in their hands were silver and golden cups; one row only silver, one row only gold, they were not mixed. The cups had no flat bottoms lest they would be put down and the blood jellying¹⁸⁷That it could no longer be sprinkled on the wall of the altar..

HALAKHAH: This does not follow Rebbi Nathan⁸³Babli 78b., for Rebbi Nathan says, one fulfills one’s obligation by pouring without eating. What is the reason? All of Israel shall slaughter it between the evenings⁸⁴Ex. 12:6.. “It”, even if there is only one Pesaḥ, all fulfill their obligation with one pouring. Ii is impossible that there be an olive-sized bit for everyone⁸⁵If the entire people bring only one lamb, there is not one olive-size bite for every one. But eating less than an olive-size bite is not counted, it is equivalent to nobody eating anything..