학개 1:8의 탈무드

¹²⁶Here starts the discussion of the last sentence of the Mishnah, which continues with discussion of Mishnah 4 (= Mishnah Megillah 1:12).“The anointed with the anointing oil,” in the first Temple. “The one clothed in multiple garb,” in the later Temple. It follows what Rebbi Ina¹²⁷In the Babli (Yoma 21b) and the Horaiot text in the Babli, as well as the parallels in Makkot 2:7 (explained in Notes 125–130), Taˋaniot 2:1 (65a l. 60): R. Samuel bar Ainia. Since the latter name appears as that of a student of R. Aḥa several times in different Tractates but “R. Ina” only here, the reading of B is preferable. said in the name of Rebbi Aḥa: In five things was the later Temple deficient compared with the first. What is the reason? Go to the mountain, bring wood, etc. I should be honored is missing a ¹²⁸Hag. 1:8. אכבד is the Ketib, אכבדה the Qere. In the Alexandrian system of numeration by letters, ה׳ is 5.ה. These are the five things in which the later Temple was deficient compared with the first. And these are it: The fire¹²⁹The fire on the outer altar in the first Temple was of divine origin (2Chr. 7:1), but not that of the second Temple., the ark, Urim and Tummim¹³⁰The oracle whose nature was unknown in later times., the (holy) oil [of anointing and the holy spirit.]¹³¹Text of B; a necessary addition since the text of L mentions only 4 items. The list in the Babli is slightly different. The holy spirit is that of prophecy.

¹²⁰Reference to Mishnah 12, found only in G.[Just as the city grants asylum, so does its domain grants asylum.] ¹²¹Tosephta 3:10, Sifry Deut. 185. The Tosephta credits Abba Shaul with the statement quoted here for R. Nehorai. Sifry quotes R. Nehorai and (Rebbi) Shaul, in inverse order.“Three cities did Moses designate in Transjordan. When they came to the Land they designated another three. In the future there will be another three, as it is said three, three, three¹²²Deut. 19:9. It is written there in v. 7, “three cities you shall designate”. Since it is already reported in Deut. 4:41–43 that Moses designated three cities in Transjordan, v. 19:7 must refer to the three cities which Joshua designated. Therefore 19:9 must refer to another three cities situated in the Northern part of the Land of Promise (Num. 34:1–15) that never was part of the historical Land of Israel. In the opinion of Abba Shaul this Northern part, promised only if the entire people keep all biblical commandments, was as wide as the Cis- and Transjordan parts of the Land of Israel, and therefore needed not three but six additional cities of refuge. It is difficult to make sense of R. Nehorai’s statement.
In the text probably one should read three(Deut. 19:7), three, the three(Deut.19:9). The words עוֹד “additional”, עַל אֵלֶּה “to these” are in Deut. 19:9. In the Constantinople edition, the argument of Abba Shaul for the first 9 is identical to that of the anonymous Tanna; this might be lectio facilior.. This makes nine. Abba Shaul says, three. Three of three times three makes nine. Additional makes twelve. Rebbi Nehorai says, three, three, three make nine. Additional makes twelve. To these three makes fifteen.” It is written¹²³Num. 35:13.: Six cities of refuge there shall be for you, that all six of them give asylum simultaneously. And you say so¹²⁴If this refers to the previous statement,then it is pointed out that Num. 35:13, which limits the number to six, cannot be squared with Deut. 19:9 which suggests nine. The question can be directed only at the anonymous Tanna who requires 9, and R. Nehorai who requires 15 cities, but not at Abba Shaul who envisages two pairs of six cities each.
Another interpretation (Pene Moshe) has this sentence starting a new paragraph, referring to Mishnah 9, and wonders why a High Priest of Second Temple times, who was not anointed with the holy oil compounded by Moses (Ex. 30:22–33) should have the power to free the exiled homicide. It is stated there in v. 23 that only Moses himself could compound this oil and in v. 31 that it should be used for all subsequent generations. By tradition, Josia buried the oil flask together with the Ark of the Covenant in the Temple Mount (2Chr.35:3) after the prophetess Hulda informed him of the imminent destruction of the Temple.? It follows what Rebbi Samuel [ben Aina]¹²⁵Added from G (and the parallels, Taˋaniot 2:1, Horaiot 3:2, as well as the Babli, Yoma 21b). Only R. Samuel bar Aina is known as student of R. Aha. said in the name of Rebbi Aḥa: Five things was the last Temple missing which were in the first Temple, as it is written¹²⁶Hag. 1:8.: Go to the mountain, bring wood, etc., up to I may be honored. It is written I shall be honored, without the letter he¹²⁷Ketib וְאֶכָּבֵד, Qere וְאֶכָּֽבְדָה֭. Both spellings make sense. The missing ה is interpreted in the Alexandrian system of numeration as “5”.. These are the five things which the last Temple was missing which were in the first Temple. They are: The fire¹²⁸The Heavenly fire (2Chr. 7:1)., the Ark¹²⁴If this refers to the previous statement,then it is pointed out that Num. 35:13, which limits the number to six, cannot be squared with Deut. 19:9 which suggests nine. The question can be directed only at the anonymous Tanna who requires 9, and R. Nehorai who requires 15 cities, but not at Abba Shaul who envisages two pairs of six cities each.
Another interpretation (Pene Moshe) has this sentence starting a new paragraph, referring to Mishnah 9, and wonders why a High Priest of Second Temple times, who was not anointed with the holy oil compounded by Moses (Ex. 30:22–33) should have the power to free the exiled homicide. It is stated there in v. 23 that only Moses himself could compound this oil and in v. 31 that it should be used for all subsequent generations. By tradition, Josia buried the oil flask together with the Ark of the Covenant in the Temple Mount (2Chr.35:3) after the prophetess Hulda informed him of the imminent destruction of the Temple., Urim and Tummim¹²⁹Which are mentioned as worn by the High Priest (Ex. 28:30) but for which no description or instructions are given., anointing oil¹²⁴If this refers to the previous statement,then it is pointed out that Num. 35:13, which limits the number to six, cannot be squared with Deut. 19:9 which suggests nine. The question can be directed only at the anonymous Tanna who requires 9, and R. Nehorai who requires 15 cities, but not at Abba Shaul who envisages two pairs of six cities each.
Another interpretation (Pene Moshe) has this sentence starting a new paragraph, referring to Mishnah 9, and wonders why a High Priest of Second Temple times, who was not anointed with the holy oil compounded by Moses (Ex. 30:22–33) should have the power to free the exiled homicide. It is stated there in v. 23 that only Moses himself could compound this oil and in v. 31 that it should be used for all subsequent generations. By tradition, Josia buried the oil flask together with the Ark of the Covenant in the Temple Mount (2Chr.35:3) after the prophetess Hulda informed him of the imminent destruction of the Temple., and the Holy Spirit¹³⁰The spirit of prophecy..

The following are written with a he which is not pronounced: when I saw;²⁵Josh. 7, 21, written wa’er’eh and read wa’erë’. and I brought;²⁶ibid. XXIV, 8, written wa’abih and read wa’abi. the lion²⁷2 Sam. 23, 20, written ha’aryeh and read ha’ari. in the Book of Samuel;²⁸This excludes the parallel passage in 1 Chron. 11, 22 where ha’ari is both written and read. was he found;²⁹Jer. 48, 27, written nimẓa’ah but the reading is nimẓa’. and … saw;³⁰ibid. III, 7, written wattir’eh and read watter’ë’. this [city];³¹ibid. XXVI, 6, written hazzothah and read hazzoth. evil;³²Micah 3, 2, written ra‘ah and read ra‘. [the] evil;³³Jer. 18, 10, written hara‘ah and read hara‘. gone down;³⁴ibid. XV, 9, written ba’ah and read ba’. and he shall come;³⁵ibid. XLIII, 11, written uba’ah and read uba’. and a line;³⁶1 Kings 7, 23, written weḳaweh and read weḳaw. and a line;³⁷Zech. 1, 16, as in the preceding note. thoroughly;³⁸V incorrectly gives the keyword as wera‘. Ps. 51, 4, written harbeh and read hereb. them that love me;³⁹Prov. 8, 17, written ’ohabehah and read ’ohabai. and … friend;⁴⁰ibid. XXVII, 10, written were‘eh and read were‘a. deal;⁴¹Ruth 1, 8, written ya‘aseh and read ya‘as. open;⁴²Dan. 9, 18, written piḳḥah and read peḳaḥ. a lion;⁴³Lam. 3, 10, written ’aryeh and read ’ari. V incorrectly connects this with the next word joining them together as one. these;⁴⁴Ezra 5, 15, written ’elleh and read ’el. venison.⁴⁵V incorrectly reads ẓur. Gen. 27, 3, written ẓedah and read ẓayid.
The reverse is the case with the following:⁴⁶In the preceding a written he is not pronounced, but the following are spelt without a he which is to be pronounced. and multiplied;⁴⁷Josh. 24, 3, written wa’ereb and read wa’arbeh. on the housetop;⁴⁸1 Sam. 9, 26, written haggag and read haggagah. and they;⁴⁹2 Sam. 21, 9, written wehem and read wehemmah. be he;⁵⁰1 Kings 1, 37, written yehi and read yihyeh. and … shal be;⁵¹2 Kings 9, 37, written wehayath and read wehayethah. and behold;⁵²Isa. 41, 23, written wenerë and read wenireh. behold;⁵³ibid. LIV, 16, written hen and read hinneh. planted;⁵⁴In Jer. 17, 8, referring to yireh (shall … see) which is spelt without the final hei. Gedaliah;⁵⁵ibid. XL, 16, referring to ta‘aseh (do) which is without the final hei. and … she doted;⁵⁶Ezek. 23, 16, written watta‘gob and read watta‘gebah. the measure;⁵⁷ibid. XLV, 3, where ḥamesh (five) is written and ḥamishshah read. and I shall be glorified;⁵⁸Hag. 1, 8, written we’ekkabed and read we’ekkabedah. three;⁵⁹In Prov. 30, 18, we’arba‘ (yea, four) is written and we’arba‘ah read. she considereth;⁶⁰ibid. XXXI, 16, naṭa‘ (planteth) is written and naṭ‘ah read. she perceiveth;⁶¹ibid. 18, ballayil (by night) is written and ballayelah read. arise;⁶²In Lam. 2, 19, the same variant occurs as in the preceding. remember;⁶³ibid. V, 1, habbeṭ (behold) is written and habbiṭah read. turn Thou us;⁶⁴ibid. 21, wenashub (and we shall be turned) is written and wenashubah read. thou hast declared;⁶⁵1 Sam XXIV, 19, we’at is written and we’attah read. thou … hast cursed;⁶⁶Eccles. 7, 22, where the same variant occurs as in the preceding. Thou hast set;⁶⁷Ps. 90, 8, written shatta and read shattah. Thou hast made;⁶⁸Neh. 9, 6, written ’at and read ’attah. is sore affrighted;⁶⁹In Ps. 6, 4 the same variant occurs as in the preceding. the carved work thereof;⁷⁰ibid. LXXIV, 6, written we‘at and read we‘attah. with her harlotries;⁷¹In Ezek. 23, 43, written ‘at and read ‘attah. turn back;⁷²In Ruth 1, 12, lekna (go your way) omits the final hei. disclose;⁷³ibid. IV, 4, where we’eda‘ (that I may know) is written and read we’ede‘ah. Thou [hast] made an hedge;⁷⁴In Job 1, 10, ’at (Thou) is written and ’attah read. and [he] saw.⁷⁵ibid. XLII, 16, written wayyar and read wayyireh.