Talmud do Aggeusza 1:16

HALAKHAH: “There are four New Year’s Days,” etc. It is written⁴Ex. 12:2. The verse establishes that months are counted from the month of the spring equinox, post-exilic (Accadic) called Nisan., this month shall be for you the head of the months. For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees⁵It is clear from Lev.25 that Sabbaticals and Jubilees are counted from the end of the agricultural year in the month of the fall equinox. nor for planting⁶To determine the years of `orlah, when no fruit may be taken. nor for vegetables⁷To determine the year for purposes of the tithe since inferred from Deut. 14:22, which requires agricultural tithe being given year by year, that no tithe may be given from produce of one year for produce grown in another.. And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: It is written⁸2Chr.3:2., he started to build in the second month, in the second,⁹The text is ambiguous. The later derivations read it as a repetition: He started to build in the second month, the second month of the fourth year; in the style of Gen. 8:5. If the same number is used to describe the month in the sequence of months and the month in the year, it follows that the year must start with month one. in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Or is it only the second in the month? Any place where the second day in the month is intended it is explicit¹⁰This is how the unofficial Targum of 2Chr.3:2 reads it: He started to build on the second day of the second month of the fourth year; a reading also rejected in the Babli 3a since it always is stated as “day nin the month.”. Or is it only the second in the week? We do not find this count in the Torah¹¹Babli 3a.. But is it not written, it was evening and it was morning, the second day¹²Gen. 1:8.? One makes no inferences from the Creation of the World¹³Since they are God’s days, not human days.. Which one is the second of the months and which one is the second of the years¹⁴In 2Chr.3:2.? Rebbi Ḥanania and Rebbi Mana. One said, he started to build in the second month, that is the second of the months; in the second, that is the second in the year. But the other one, even if you switch it does not change anything. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa understood it from the following: This month is for you, an exclusion. The first it be for you, [an exclusion.] An exclusion after an exclusion is to include¹⁵A general principle in both Talmudim. Peah6:9 Note 154, Yebamot 12:1 Note10, Soṭah 9:2 Note 63, Horaiot1:1 Note 9 q. v., Megillah4:4 75b l.14; Babli Megillah23b, Yoma43a, Bava qamma15b, Bava batra15a, Sanhedrin15a,44b,66a, Makkot9b, Ševuot7b, Menaḥot9b,67a, Ḥulin132a. for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan said: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Ḥiyya bar Joseph: He started to build in the second month, that is the second of the months; in the second, that is the second in the year. And when he says, in the fourth year of his reign, it bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Samuel stated and disagreed¹⁶He holds that the count of years depends on the political circumstances.: In the third month of the Israelites’ exodus from Egypt¹⁷Ex. 19:1.. From here that one counts months from the exodus from Egypt. Not only months, from where years? The Eternal spoke to Moses in the wilderness of Sinai in the second year¹⁸Num. 9:1.. Not only at that time, from where later? In the fortieth year of the Israelites’ exodus from Egypt¹⁹Num. 33:38. Babli 2b. Not only temporarily, from where for later generations? It was in the 480th year of the Israelites’ exodus from Egypt²⁰1K.6:1., etc. After the Temple had been built they started to count from its building: It was at the end of twenty years after Salomon built the two houses²¹1K. 9:1.. They did not merit to count from its building, they started counting from its destruction: In the twenty-fifth year of our exile, on New Year’s Day, on the tenth of the month²²Ez. 40:1. In a Jubilee year, New Year’s day is moved to the Day of Atonement; cf. the author’s edition of Seder Olam(Northvale 1998), pp. 118–119, Note 4., etc. They did not merit to count for themselves, they started counting regnal years, [as it is written,] in year two of Darius²³Ḥaggai1:1.; in year three of Cyrus, king of Persia²⁴Dan. 10:1.. And I am saying, ⁸2Chr.3:2.he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan.

Rebbi Eleazar in the name of Rebbi Ḥanina: Also for the kings of the peoples of the world one only counts from Nisan²⁵He holds that Jewish documents, in particular biblical reports, always start regnal years in Nisan, irrespective of the official calendar of the kingdom to which it refers. The Babli 3b admits this only for good kings.. In the sixth, in year two of Darius²⁶Ḥaggai1:15. He reports that they started to build the Second Temple on 6/24 of year 2 of Darius.. In the eighth, [in year] two of Darius²⁷Sach. 1:1. If the regnal year of Darius were counted from the start of the 7th Month, Tishre, the eighth month would have to be in year three.. Should we not say, “in the eighth in year three”? Heipha said, the eighth was said first but there is no earlier and later in the Torah²⁸Since Sacharia scolds the people for not building the Temple in the eighth Month of year 2 of Darius, this must precede the date given by Haggai. Therefore the regnal year cannot be counted from Nisan, but it runs from the 1st of Tishre to the end of the following sixth month, against R. Ḥanina. That Sacharia is written after Haggai in the minor prophets has no chronological relevance. “Torah” here includes the entire Hebrew Bible (and Mishnah, Note 318) and is not restricted to the Pentateuch. Cf. Megillah1:2 (70d l.59); also Sheqalim6:1 (49d l. 70) and Sotah8:3 (Note 127) as minority opinion of R. Meïr. Babli Pesaḥim6b (Num. rabba9(44)).. Rebbi Jonah said, it is written: and now take notice, starting with this day, before a stone is set upon stone in the Temple of the Eternal²⁹Haggai2:15. The prophecy is dated 9/2 of year 2 of Darius.. How is this? In the sixth the foundation stone was laid. In the eighth³⁰This must read: “ninth”. this verse was said. If you are saying, they already laid, Heipha is correct. If you are saying, they did not lay, Heipha did not say anything³¹If the prophet says that while they are building the Temple they already notice that God’s blessing of Judean agriculture started before they actually started building, the statement cannot be used to determine the start of regnal years.. Rebbi Isaac objected: Is it not written³²Gen. 9:13., it was in the 601-st year, in the first, on the first day of the month? And it was stated on this, the year of the Flood is not counted³³This argument presupposes that Noe’s years are treated as regnal years. This is not the position of Seder Olam(of Babylonian redaction) which asserts that the numbers given in Gen. may be added, which means that overlapping parts of years have been eliminated. If the year started in Tishre, in the middle of the Flood, the statement is acceptable, but not if it started in Nisan, since the flood started only on 2/17 of that year. This problem is treated in detail by the 16th Cent. Rabbi Moses Almosnino (published in Moriah30, part 5–7, pp. 19–21, 2010.). Explain it following Rebbi Eliezer, as Rebbi Eliezer said, in Tishre was the world created³⁴And therefore Noe’s years are not treated as regnal years; all years mentioned in the early history in Gen. start in Tishre. Babli 10b.. But is it not written, it was in the month of Nisan of year twenty³⁵Neh.2:1.; it was in the month of Kislew of year twenty³⁶Neh. 1:1. Nehemiah was informed in Kislew of year 20 of Artaxerxes of the sorry state of Jerusalem; in Nisan of the same year he asked permission to leave Susa and go to Jerusalem. The regnal year must have started in the fall.? Explain it following Rebbi Eliezer, as Rebbi Eliezer said, any year of which 30 days have not elapsed is not counted as a full year. But is it not written³⁷Ex. 40:17., It was in the first month of the second year, on the first of the month, when the Sanctuary was erected? If you are saying that it was the third year and because 30 days had not elapsed it is not counted as a full year, is it not written³⁸Num. 10:11 (misquoted). Since this verse refers to the service in the Tabernacle, it must refer to a time posterior to that quoted in the preceding verse; the statement in the name of R. Eliezer must be rejected. (In the Babli 10b the statement is formulated in a way which makes it not relevant to the case discussed here.), it was in the second year in the second month, on the twentieth of the month? There are 50 days in the year, and it would not be counted as a whole year? That is one of Rebbi Isaac’s answers which are difficult³⁹And the statement of R. Eleazar in the name of R. Ḥanina has to be rejected. The entire text of R. Isaac is copied by Tosaphot 3b, s. v. מניינא..

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.

On the Temple service. How so? While the Holy Temple was still standing, the land was blessed for its inhabitants and rains fell at the proper time, as it says (Deuteronomy 11:13–14), “To love the Eternal your God and to serve Him with all your heart and all your soul, and I will give you rain in your land in season, the early rain and the late…and I will give grass to your fields for your animals.” And when the Temple is not standing, the land is not blessed for its inhabitants and the rains do not come in season, as it says (Deuteronomy 11:16–17), “Guard yourselves from your heart’s temptation…and He will shut up the heavens and there will be no rain.” And so it says (Haggai 2:15–16), “Take note, from this day and beforehand, before any stone had been placed on a stone in the House of the Eternal, if one came to a heap of wheat of twenty measures, it would yield only ten; and if one came to the wine barrel to skim off fifty measures, the press would yield only twenty.” Why doesn’t it say also for the wine barrel, twenty and then ten, just as it does for the wheat, twenty and then ten? Because the wine barrel is a more exalted symbol than the wheat. This teaches you that when the wine is cursed, there is a bad sign upon the whole year. Israel said before the Holy Blessed One: Master of the World! Why do you do this to us? A holy spirit answered them (Haggai 1:9), “You came for a lot, but there is only a little…because My House is destroyed, but you all run to your own houses.” And if you would perform the Temple services, I would bless you as I once did, as it says (Haggai 2:18–19), “Take note…from the twenty-fourth day of the ninth month, from the day the foundation was laid for the House of the Eternal…is the seed yet in the granary? And have the grape, and the fig, and the pomegranate, and the olive tree yet borne fruit? From that day I will send blessing.” This teaches you that there is no service dearer to the Holy Blessed One than the service of the Holy Temple.

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.

Rabban Simeon b. Gamaliel said: Great is peace, for Aaron the [High] Priest was praised only for peace; for he loved peace, pursued peace, greeted with the salutation of peace and responded with it, as it is stated, He walked with Me in peace and uprightness.⁵⁶Mal. 2, 6. It teaches that when he noticed two persons at enmity one with the other, he used to go first to one of them and say to him, ‘Why do you hate So-and-so? He has already come to my house, prostrated himself before me and said to me, “I sinned against So-and-so”. Go and pacify him’. When he left this one, he went to the other and spoke to him similarly, and so made peace, love and friendship between a man and his fellow. What is written subsequently? For he is the messenger of the Lord of hosts.⁵⁷ibid. 7. The text of GRA has been followed. [Cf. above, p. 599.]
R. Joshua said: The prophet is called ‘messenger [of the Lord]’ and the priest⁵⁸So GRA. V and H read ‘a Sage’. is called ‘messenger [of the Lord]’. The prophet is called ‘messenger [of the Lord]’, as it is stated, Then spoke Haggai the Lord’s messenger;⁵⁹Hag. 1, 13. and the priest is called ‘messenger [of the Lord]’, as it is stated, For he is the messenger of the Lord of hosts.⁶⁰Mal. 2, 7. Lest you think that this applies even to a priest who is an ‘am ha-’areẓ, the text declares, And they should seek the law at his mouth.⁶¹ibid.