민수기 8:27의 탈무드

¹⁷The first sentence is also in Eruvin 10 (Note 141,ר). The text there reads “musical instruments”, which is required by the context there and must be understood here also since the choir is subsumed under “Levites”. It was stated: “Rebbi Simeon ben Eleazar said, Cohanim, Levites, Israel, and song invalidate the sacrifice¹⁸A sacrifice requiring a wine offering is invalid if not accompanied by the Levite’s song..” Rebbi Abbin¹⁹In the other sources: Abun. in the name of Rebbi Eleazar, the reason of Rebbi Simeon ben Eleazar:²⁰2Chr. 29:28. Since this is not a pentateuchal verse it only can prove what people did or, as explained there in v. 25, what was prophetic instruction. The entire congregationwere bowing down, these are Israel, and the song was sung, these are the Levites, and the trumpets were trumpeting, these are the Cohanim, everything up to the end of the elevation offering, all are indispensable for the sacrifice. Rebbi Tanḥuma in the name of Rebbi Eleazar understood it from here²¹Num. 8:19.: And I gave the Levites to Aaron and his sons from the midst of the Children of Israel, these are the Levites, to work the service of the Children of Israel in the Tent of Meeting, these are the Cohanim, and to atone for the Children of Israel, that is the song²²In this version the implication is incomprehensible. It is understandable in the Babli, Arakhin 11a, where it is a tannaitic statement: “Song invalidates the sacrifice, the words of R. Meïr, but the Sages say, it does not invalidate. What is R. Meïr’s reason? The verse says, and I gave the Levites to Aaron and his sons from the midst of the Children of Israel, to work the service of the Children of Israel in the Tent of Meeting, and to atone for the Children of Israel.” Since the Levites had three biblical obligations in the Sanctuary, viz., to carry the Tent, to be its watchmen, and to sing. Since only the third can be classified as ritual service, it must be what is referred to as atoning., so there shall be no plague when the Children of Israel approach the Sanctuary, these are Israel.

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.

“At 52, the death of the prophet Saul¹⁴Error for “Samuel”, found uncorrected in ms. and the editio princeps. The tradition is from Seder ‘Olam 13 (cf. the author’s edition, Northvale N.J. 1998, pp. 129–135) and is reported in the Babli Ta‘anit 5b, Mo‘ed Qaṭan 28a. The material is Tannaïtic in Seder ‘Olam and the Babli, a further argument that Seder ‘Olam is a compilation of the Babylonian academies. Samuel at his retirement describes himself (1S. 12:2) as “old and white-haired”..” Rebbi Abba the son of Rebbi Pappai in¹⁵An Amora of the fifth Galilean generation, usually reporting sayings of R. Levi. the name of Rebbi Levi; Rebbi Joshua from Sikhnin in the name of Rebbi Joshua ben Levi (Prov. 14:23): “From all toil there will be gain but from talk of lips only want.” Hannah, because she prayed too much, shortened Samuel’s life, since she said (1S. 1:22): “He shall dwell there forever.¹⁶However, this statement is not part of Hannah’s prayer but her argument to her husband. Samuel was a Levite from the family of Gersom (1Chr. 6:13).” But the “forever” of a Levite is only 50 years, as it is written (Num. 8:25): “At the age of 50 years he shall retire from the workforce.¹⁷In verse 8:26 it is stated that the retired Levite may continue as a watchman.” But this one lived 52 years? Rebbi Yose ben Rebbi Abun said, two years until she weaned him.

“At 52, the death of the prophet Saul¹⁴Error for “Samuel”, found uncorrected in ms. and the editio princeps. The tradition is from Seder ‘Olam 13 (cf. the author’s edition, Northvale N.J. 1998, pp. 129–135) and is reported in the Babli Ta‘anit 5b, Mo‘ed Qaṭan 28a. The material is Tannaïtic in Seder ‘Olam and the Babli, a further argument that Seder ‘Olam is a compilation of the Babylonian academies. Samuel at his retirement describes himself (1S. 12:2) as “old and white-haired”..” Rebbi Abba the son of Rebbi Pappai in¹⁵An Amora of the fifth Galilean generation, usually reporting sayings of R. Levi. the name of Rebbi Levi; Rebbi Joshua from Sikhnin in the name of Rebbi Joshua ben Levi (Prov. 14:23): “From all toil there will be gain but from talk of lips only want.” Hannah, because she prayed too much, shortened Samuel’s life, since she said (1S. 1:22): “He shall dwell there forever.¹⁶However, this statement is not part of Hannah’s prayer but her argument to her husband. Samuel was a Levite from the family of Gersom (1Chr. 6:13).” But the “forever” of a Levite is only 50 years, as it is written (Num. 8:25): “At the age of 50 years he shall retire from the workforce.¹⁷In verse 8:26 it is stated that the retired Levite may continue as a watchman.” But this one lived 52 years? Rebbi Yose ben Rebbi Abun said, two years until she weaned him.

³¹From here to the end of the Halakhah the text is from Berakhot 4:1, Notes 64–124 (ב). From where Ne`ilah<sup>2</sup>Ne`ilah, a synagogue service close to sundown.? Rebbi [Levi]³²Corrector’s addition from Berakhot. said: Even if you prolong your prayers I shall not hear²⁹Is. 1:15.. From here that everyone who increases his prayers will be answered³³Since Isaiah presents this as a particular curse, it follows that as a rule people will be heard if they increase their prayers.. The argument of Rebbi Levi is inverted. There says Rebbi Abba the son of Rebbi Pappai, Rebbi Joshua of Sikhnin in the name of Rebbi Levi: In all excitement there is something superfluous; and the word of the lips is but for deficit³⁴Prov. 14:23.. Hannah, because she prayed too long, reduced the years of Samuel because she said, he shall dwell there forever³⁵1Sam. 1:22; not part of Hannah’s prayer but a statement to her husband. but “forever” for a Levite is only 50 years, as it is written: at age fifty he should return from the worshipping hosts³⁶Num. 8:25.. But in fact it was 52³⁷Not a biblical statement but an inference of Seder Olam Chapter 13 (in the author’s edition pp. 134–135.). Rebbi Yose ben Rebbi Abun said two years until she weaned him. And here you say so? One for private, the other for public prayers. Rebbi Ḥiyya in the name of Rebbi Joḥanan, Rebbi Simeon bar Ḥalaphta in the name of Rebbi Meïr: when she prayed very long³⁸1 Sam. 1:12.; it follows that everyone who extends his prayers will be answered³⁹Denied in Babli Berakhot 32b..

From where about Neïlah⁶⁴The additional, fifth prayer close to the end of Yom Kippur and the major fasts in a draught.? Rebbi Levi said: (Is. 1:15) “Even if you prolong your prayers.⁶⁵The argument is from the full sentence: “Even if you augment your prayers, I shall not hear.” Since Isaiah presents this as a particular curse, it follows that, otherwise, if the people increase their prayers they will be heard.” From here that everyone who increases his prayers will be answered. The argument of Rebbi Levi is inverted. There says Rebbi Abba, the son of Rebbi Pappai⁶⁶Amora of the fourth generation, student of Rebbi Joshua from Sikhnin (Suknin in Lower Galilee), a student of Rebbi Levi. Only aggadic material is transmitted by these two sages., Rebbi Joshua of Sikhnin in the name of Rebbi Levi (Prov. 14:23) “In all excitement there is something superfluous; and the word of the lips is but for deficit.” Hannah, because she prayed too long, reduced the years of Samuel because she said (1Sam. 1:22) “He shall dwell there forever” but “forever” for a Levite is only 50 years, as it is written (Num. 8:25): “At age fifty he should return from the worshipping hosts⁶⁷In fact, Hannah gave that detailed dedication not in her prayer but only when she explained to her husband that she would not come with him to Shiloh until she had weaned the baby, so that the boy could stay in the Tabernacle for the rest of his life. A Levite could serve (as carrier) only to age 50.”. But in fact it was 52⁶⁸There is no Biblical source that gives Samuel 52 years; this Yerushalmi tradition is the result of a computation detailed in Midrash Seder Olam, Chap.13, and is based on the assertion (1Sam. 13:1) that Saul ruled only for two years, and on certain not obvious principles of interpretation of the Bible. Shiloh was destroyed when Samuel was still relatively young and afterwards he never lived near the Tabernacle again.. Rebbi Yose ben Rebbi Abun said two years until she weaned him. And here you say so⁶⁹That additional prayer is always good. The answer is that additional prayers are guaranteed to be heard only if the entire congregation prays together.? If he ever said it, one for private the other for public prayers. Rebbi Ḥiyya⁷⁰R. Ḥiyya bar Abba. In the Babli (32b) he supports the negative opinion of Rebbi Levi in the name of R. Yoḥanan, at least in the case that somebody prays with the certain idea that he must be heard. The Yerushalmi clearly accepts the first statement of R. Levi but not the second one. in the name of Rebbi Yoḥanan, Rebbi Simeon bar Ḥalaphta in the name of Rebbi Meïr (1Sam. 1:12): “When she prayed very long before the Eternal,” it follows that everyone who extends his prayers will be answered.

And it came to pass at midnight, that the Lord smote all the first-born in the land of Egypt,²Ex. 12, 29. etc.; and it is written, For all the first-born among the children of Israel are Mine, both men and beast; on the day that I smote all the first-born in the land of Egypt, I sanctified them for Myself.³Num. 8, 17. R. Joḥanan said: Although He smote them with the plague of death at midnight, the souls writhed within them until morning. A common proverb says, ‘If you give a morsel of bread to a child, inform his mother’.⁴Cf. Beẓah 16a (Sonc. ed., p. 81) where it is quoted, not as a proverb, but as a saying of Rabban Simeon b. Gamaliel. Likewise, the Holy One, blessed be He, said, ‘I will inform My children of the death by choking⁵GRA’s emendation of a verb in the text meaning ‘which silences’. of which their enemies are dying. Let their souls await the morning [before expiring], so that My children shall look upon [the fate of] their enemies’.

⁸⁷The first sentence is also in Eruvin 10 (Note 141). The text there reads “musical instruments”, which is required by the context there and must be understood here also since the choir is subsumed under “Levites”. It was stated: “Rebbi Simeon⁸⁸In the other sources: R. Simeon ben Eleazar. said, Cohanim, Levites, Israel, and song invalidate the sacrifice⁸⁹A sacrifice requiring a wine offering is invalid if not accompanied by the Levite’s song..” Rebbi Abun⁹⁰In the other sources: Abbin. in the name of Rebbi Eleazar, the reason of Rebbi Simeon ben Eleazar: ⁹¹2Chr. 29:28. Since this is not a pentateuchal verse it only can prove what people did or, as explained there in v. 25, what was prophetic instruction.The entire congregation were bowing down, these are Israel, and the song was sung, these are the Levites, and the trumpets were trumpeting, these are the Cohanim, everything up to the end of the elevation offering, all are indispensable for the sacrifice. Rebbi Tanḥuma in the name of Rebbi Eleazar understood it from here⁹²Num. 8:19.: And I gave the Levites to Aaron and his sons from the midst of the Children of Israel, these are the Levites, to work the service of the Children of Israel in the Tent of Meeting, these are the Cohanim, and to atone for the Children of Israel, that is the song⁹³Num. 8:19., so there shall be no plague when the Children of Israel approach the Sanctuary, these are Israel.

A scroll⁶¹M and H read ‘a scroll of the Torah’. is then taken out⁶²In the Synagogue Service during Ḥanukkah. and we read in the section of the princes,⁶³Num. 7. And he that presented his offering the first day was;⁶⁴ibid. 12-17. and likewise for each day [the corresponding section of the offering] of that day,⁶⁵lit. ‘and so for each day its day’, the number of the Ḥanukkah day corresponding to the respective number of the days of the offerings of the princes. until the eighth day. On the Sabbath [during Ḥanukkah] one reads, And it came to pass on the day that Moses made an end⁶⁶Num. 7, 1. up to so he made the candlestick.⁶⁷ibid. VIII, 4. On the eighth day he reads from On the eighth day⁶⁸ibid. 54. through all the sections⁶⁹Of the offerings of all the princes. until so he made the candlestick. On the Sabbath⁷⁰So GRA. V and M read: ‘and so on the eighth day until And this was the work of the candlestick (Num. 8, 4) all the verse’. H has a different text. one also reads as the hafṭarah, Thus all the work … was finished.⁷¹i.e. in the passage 1 Kings 7, 51—VIII, 21.