민수기 4:56의 탈무드

From where do you understand that if somebody dies at age 50, he dies of extirpation? It is written (Num. 4:18–19): “Do not extirpate the tribe of the families of (Levi), etc. Do the following for them that they should live and not die.” Organize them that they should not enjoy seeing the holiest of holies. And it is written (Num. 4:20): “They should not come to look, when the holies are wrapped, and die.” And it is written (Num. 8:25): “At age 50, he should retire from the work force.” Rebbi Abin, the son of Rebbi Tanḥum ben Rebbi Tryphon, understood it from here (Ps. 90:10): “The days of our lives here are 70 years.” Subtract from these 20 years during which the Heavenly Court does neither punish not extirpate¹³This tradition is also in the Babli, Šabbat 89b. While a male becomes a full member of the religious community at age 13, a female at age 12, they are treated as adults before the Heavenly court only at age 20 since in the story of the spies only the men older than 20 were punished. One has to assume that until then the parents are not absolved from responsibility for their children.
Neither “proof” has any logical consistency., and you will find that one who dies at up to 50 years dies in extirpation.

From where do you understand that if somebody dies at age 50, he dies of extirpation? It is written (Num. 4:18–19): “Do not extirpate the tribe of the families of (Levi), etc. Do the following for them that they should live and not die.” Organize them that they should not enjoy seeing the holiest of holies. And it is written (Num. 4:20): “They should not come to look, when the holies are wrapped, and die.” And it is written (Num. 8:25): “At age 50, he should retire from the work force.” Rebbi Abin, the son of Rebbi Tanḥum ben Rebbi Tryphon, understood it from here (Ps. 90:10): “The days of our lives here are 70 years.” Subtract from these 20 years during which the Heavenly Court does neither punish not extirpate¹³This tradition is also in the Babli, Šabbat 89b. While a male becomes a full member of the religious community at age 13, a female at age 12, they are treated as adults before the Heavenly court only at age 20 since in the story of the spies only the men older than 20 were punished. One has to assume that until then the parents are not absolved from responsibility for their children.
Neither “proof” has any logical consistency., and you will find that one who dies at up to 50 years dies in extirpation.

HALAKHAH: Rebbi Yose asked: This implies that if somebody took out the volume of a dried fig on his shoulder, he is liable. Is that the carrying of the Kehatites³⁶They carried great and important things; it seems impossible to conclude that anything small as a dried fig should have been carried with the Tabernacle.? But it is written³⁷Num. 4:16. Since there it is not reported that the other Kehatites would carry his charges, it follows that he himself had to carry everything during their wanderings in the desert. Cf. Rashi 92a on the Mishnah., the office of Eleazar, Aaron’s son, the priest: The oil for illumination, the spice incense, the permanent flour offering³⁸The daily offering brought by the High Priest, Lev. 6:12–16., and the anointing oil. The oil for illumination in his right hand, the spice incense in his left hand, the permanent flour offering of that day hanging on his arm. Where was the anointing oil? Rebbi Abun in the name of Rebbi Eleazar: a small flask he had on his money belt.

Rebbi Jacob bar Aḥa, Rebbi Immi in the name of Rebbi Eleazar: One who burns sancta outside during travel time is flogged¹⁶²Private altars and sacrifices outside the central sanctuary are forbidden, Lev. 17. In the absence of a central sanctuary, private altars are permitted, Mishnah Zevaḥim 14:4–8. If a central Sanctuary exists but is temporarily unavailable, the prohibition remains in place; Menaḥot95a.. Rebbi Joḥanan said, sancta became rejects during travel time¹⁶³Sacrifices must either be burned on the altar in the courtyard of the Sanctuary or eaten within sanctified enclosures. If all enclosures are removed, all leftovers of sacrifices are automatically disqualified. Babli Zevaḥim 60b as tannaitic statement.; the impure remain separated each one according to his partition¹⁶⁴Num. 5:1–4. A person suffering from gonorrhea is excluded from the dwelling of the Levites, a sufferer from skin disease also from the camp of the Israelites. Since they were marching in military order, the impure were excluded from the marching order. Babli Zevaḥim 60b as tannaitic statement.. Rebbi Yose said, the following is frequent in the mouth of the rabbis: When the gobelins were removed, the partitions were permitted to sufferers from gonorrhea and skin disease¹⁶⁵During travel times there is no inside and the impure cannot be sent outside.. A baraita supports the one and a baraita supports the other.¹⁶⁶Since R. Joshua ben Levi is not mentioned in the present paragraph, the reference to him has to be to the preceding one. The reference to R. Joḥanan is incomprehensible; the quoted baraita does not refer to any previous statement but to the following of R. Jehudah. A baraita¹⁶⁷Sifra Ṣaw Pereq 2(10), a baraita of R. Jehudah. Anywhere “permanent” is mentioned, it overrides restrictions. Since “permanent” is mentioned for the fire of that altar, Lev. 6:6, the priests have to tend the fire on the Sabbath even if all of them are impure. But “permanent” also is mentioned for the shew-bread (Lev. 24:8); this overrides the absence of the walls of the Sanctuary. By the same token, R. Joshua ben Levi has to hold that the altar fire has to be tended on the march; following R. Jehudah in the sequel. supports Rebbi Joshua ben Levi: “Permanent, even on the Sabbath; permanent even in impurity.” A baraita supports Rebbi Joḥanan , “you shall not extinguish it, even during travel¹⁶⁸Continuation of Sifra Ṣaw Pereq 2(10) on Lev. 6:6.. What did they do [at travel time]¹⁶⁹Addition by the corrector; it should be deleted since by removing it the sentence and the next are again continuation of Sifra Ṣaw Pereq 2(10).? They put a wine-cooler⁸⁷As an alloy with coarse metal; reddish gold probably was a copper alloy. over it, the words of Rebbi Jehudah. Rebbi Simeon says, even at travel time they were removing ashes from it, as it is said¹⁷⁰Num. 4:13., they shall remove the ashes from the altar and spread a purple cloth over it.” If the altar were burning, would the purple cloth not be burned? What does Rebbi Jehudah do with this? They put a wine-cooler over it. How does Rebbi Jehudah validate they shall remove the ashes from the altar? They shall saturate it; as Rebbi Jehudah ben Pazi said, he ate, and was sated, and saturated¹⁷¹In all cognate languages דשן, دسم means “to be fat”. The use of דשן as “ashes” must mean “ashes from fatty material”. R. Jehudah will not extend the extended meaning of the noun to the corresponding verb..

HALAKHAH: “He who steals the chalice,” etc. קסווה cista⁶⁹Also cf. Greek κίστη “basket, hamper; writing case; voting urn”.. Rav Jehudah said, it was a Temple vessel, as one says and the libation chalices⁷⁰Num. 4:7. The same explanation in the Babli, 81b..