Talmud do Nehemiasza 2:24

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..

HALAKHAH: From where years¹⁵⁸That the Pentateuch counts years from the Fall equinox.? One verse says¹⁵⁹Ex. 23:16., the festival of gathering at the end of the year, and another verse says¹⁶⁰Ex. 34.22., the festival of gathering at the turn of the year. Which month contains a festival, and a turning point, and the year starts from it? Which one is this? It is Tishre. If you would say Ṭevet, there is a turning point¹⁶¹The winter solstice. but neither festival nor gathering. If you would say Nisan, there is a turning point¹⁶²The spring equinox. and a festival, but no gathering. If you would say Tamuz, there is a turning¹⁶³The summer solstice. point and gathering but no festival. So which one is this? It is Tishre. The colleagues said before Rebbi Jonah: should it not be Tamuz? He told them, it is written, in the seventh month¹⁶⁴Num. 28:24., and your are saying so? They said to him, should it not be Tamuz¹⁶⁵Maybe the month of the fall equinox should be called “Tamuz”.? He said to them, from here on you are quarrelling with me about names of months? As Rebbi Ḥanina said, the names of the months ascended with them from Babylonia. Originally, in the month of Ethanim¹⁶⁶1K. 8:2., in which the Patriarchs were born, and the Patriarchs died, and the Mothers were remembered¹⁶⁷One cannot say that Sarah and Rebecca became pregnant in Tishre, this would contradict the statement that Abraham, Isaac, and Jacob were born in Tishre. So one has to say that in that month the Divine decree was passed that the mothers should become pregnant. The language is taken from Gen. 21:1. Babli Berakhot29a.. Originally, in the month of Bul¹⁶⁸1K. 6:37., where the leaves are falling, and the earth is made into lumps; where one mixes for domestic animals in the house¹⁶⁹Because in November there is little food to be found in the fields.. Originally, in the month of Ziw¹⁷⁰1K. 6:2, misquoted., which is the splendor of the world, when plants are recognized and trees recognized¹⁷¹In Nisan the growth on newly sown fields is recognizable and fruit trees are blossoming.. From then onwards¹⁷²After the Babylonian exile., it was in the month of Nisan of year twenty¹⁷³Neh. 2:1.; it was in the month of Kislew of year twenty¹⁷⁴Neh. 1:1.; in the tenth month, this is the month of Ṭevet¹⁷⁵Esth.2:16.. Rebbi Simeon ben Laqish said, also the names of angels were in their hands from Babylonia. Originally, there flew to me one of the Seraphim¹⁷⁶Is. 6:6.; Seraphim standing over Him¹⁷⁷Is. 6:2.. From then on, but the man Gabriel¹⁷⁸Dan. 9:21.; but your lord Michael¹⁷⁹Dan. 10:21..

Rebbi Joḥanan said, at the start¹³¹At the start of building the Temple, the situation described in the verse from Ezra. While the verse refers to Samaritans, the discussion here is about Gentile offerings. one accepts from them neither definite objects nor non-definite objects¹³²After the building was finished and funds are needed for its continual upkeep., and at the end one accepts from them definite objects but not non-definite objects¹³³Since the Torah clearly accepts Gentile sacrifices, Lev. 22:25, one also has to accept vessels or other objects inscribed with the Gentile donor’s name. But unspecified moneys for the continual upkeep of the Temple are reserved for and are a duty upon Jews.. Rebbi Simeon ben Laqish said, both at the beginning and at the end one accepts from them neither definite objects nor non-definite objects. A baraita¹³⁴Tosephta 1:7, Sifra Emor Parashah7(2), Babli Menaḥot73b; cf. Nazir9:1 Note 8. disagrees with Rebbi Joḥanan: “One does not accept from them voluntary gifts for Temple property for the upkeep of the Temple.” He explains it, both at the start and at the end, if it is for non-definite objects. A Mishnah¹³⁵Mishnah Arakhin1:3, where R. Meïr and R. Jehudah disagree about the status of a Gentile with respect to the rules detailed in Lev. 27:2–8. disagrees with Rebbi Simeon ben Laqish: Everybody agrees that they make vows and are objects of vows¹³⁶Since a voluntary sacrifice must be vowed to the Temple before it can be offered, Lev. 22:25 clearly implies that a Gentile’s vows are valid in a Jewish setting. It is stated that a Jew may make a vow whose object is a Gentile or which is conditioned on the actions of a Gentile.. He explains it for elevation offerings¹³⁷These are the only sacrifices which a Gentile unquestionably is able to bring. It is difficult to see how he could bring a well-being offering which as a family sacrifice has to be consumed by the pure family members. The Gentile, being biblically unable to be impure, cannot biblically be pure either.. One understands that he makes a vow to bring an elevation offering. Can he be the object of a vow for an elevation offering? No, if an Israel says, I undertake to bring an elevation offering, when a Gentile hears him and says, I am undertaking what he says¹³⁸While the Gentile is not the passive object of a vow, his vow is subsidiary to the Jew’s.. Does he not bring libations with it¹³⁹As required by Num. 15:1–15.? Is not the excess money given for libations used for vessels of Service? Then it turns out that he brought {money for} a definite object¹⁴⁰Nobody brings his libations to the Temple; he pays for them in the Temple; they are brought from the Temple’s stores, and the net proceeds are used to buy gold and silver vessels for the Temple. These are objects that could be engraved with the donor’s name.! Rebbi Yose ben Rebbi Abun objected, did we not state that they may offer their value¹⁴¹While not mentioned in Lev. 27:2–8, in fact this is what money donations to the Temple are used for.? Are offerings of one’s value not for the upkeep of the Temple¹⁴²The person making the vow of his value is intent to give the money to the worship; what actually is done with the money is not of interest to him.? It is as you are saying there, his intent was for Heaven; automatically it will be used for the upkeep of the Temple¹⁴³Similarly, the excess money given for libations goes into a big pot where the individual contributions are no longer recognizable; no donor’s plate can be affixed to any vessel bought with such money.; so here you are saying, his intent was for Heaven; automatically it will be used for vessels of Service. How does Rebbi Simeon ben Laqish treat this? He explains, it is not upon you and us to build our God’s House. Rebbi Ḥilkiah said, Rebbi Simon asked: Does this imply that one does not accept from them¹⁴³Similarly, the excess money given for libations goes into a big pot where the individual contributions are no longer recognizable; no donor’s plate can be affixed to any vessel bought with such money. for an aqueduct, or the city walls, or its towers, because of you have no part, nor rightful claim, nor memorial, in Jerusalem¹⁴⁴Neh. 2:20..

Rebbi Joḥanan said, at the start¹³¹At the start of building the Temple, the situation described in the verse from Ezra. While the verse refers to Samaritans, the discussion here is about Gentile offerings. one accepts from them neither definite objects nor non-definite objects¹³²After the building was finished and funds are needed for its continual upkeep., and at the end one accepts from them definite objects but not non-definite objects¹³³Since the Torah clearly accepts Gentile sacrifices, Lev. 22:25, one also has to accept vessels or other objects inscribed with the Gentile donor’s name. But unspecified moneys for the continual upkeep of the Temple are reserved for and are a duty upon Jews.. Rebbi Simeon ben Laqish said, both at the beginning and at the end one accepts from them neither definite objects nor non-definite objects. A baraita¹³⁴Tosephta 1:7, Sifra Emor Parashah7(2), Babli Menaḥot73b; cf. Nazir9:1 Note 8. disagrees with Rebbi Joḥanan: “One does not accept from them voluntary gifts for Temple property for the upkeep of the Temple.” He explains it, both at the start and at the end, if it is for non-definite objects. A Mishnah¹³⁵Mishnah Arakhin1:3, where R. Meïr and R. Jehudah disagree about the status of a Gentile with respect to the rules detailed in Lev. 27:2–8. disagrees with Rebbi Simeon ben Laqish: Everybody agrees that they make vows and are objects of vows¹³⁶Since a voluntary sacrifice must be vowed to the Temple before it can be offered, Lev. 22:25 clearly implies that a Gentile’s vows are valid in a Jewish setting. It is stated that a Jew may make a vow whose object is a Gentile or which is conditioned on the actions of a Gentile.. He explains it for elevation offerings¹³⁷These are the only sacrifices which a Gentile unquestionably is able to bring. It is difficult to see how he could bring a well-being offering which as a family sacrifice has to be consumed by the pure family members. The Gentile, being biblically unable to be impure, cannot biblically be pure either.. One understands that he makes a vow to bring an elevation offering. Can he be the object of a vow for an elevation offering? No, if an Israel says, I undertake to bring an elevation offering, when a Gentile hears him and says, I am undertaking what he says¹³⁸While the Gentile is not the passive object of a vow, his vow is subsidiary to the Jew’s.. Does he not bring libations with it¹³⁹As required by Num. 15:1–15.? Is not the excess money given for libations used for vessels of Service? Then it turns out that he brought {money for} a definite object¹⁴⁰Nobody brings his libations to the Temple; he pays for them in the Temple; they are brought from the Temple’s stores, and the net proceeds are used to buy gold and silver vessels for the Temple. These are objects that could be engraved with the donor’s name.! Rebbi Yose ben Rebbi Abun objected, did we not state that they may offer their value¹⁴¹While not mentioned in Lev. 27:2–8, in fact this is what money donations to the Temple are used for.? Are offerings of one’s value not for the upkeep of the Temple¹⁴²The person making the vow of his value is intent to give the money to the worship; what actually is done with the money is not of interest to him.? It is as you are saying there, his intent was for Heaven; automatically it will be used for the upkeep of the Temple¹⁴³Similarly, the excess money given for libations goes into a big pot where the individual contributions are no longer recognizable; no donor’s plate can be affixed to any vessel bought with such money.; so here you are saying, his intent was for Heaven; automatically it will be used for vessels of Service. How does Rebbi Simeon ben Laqish treat this? He explains, it is not upon you and us to build our God’s House. Rebbi Ḥilkiah said, Rebbi Simon asked: Does this imply that one does not accept from them¹⁴³Similarly, the excess money given for libations goes into a big pot where the individual contributions are no longer recognizable; no donor’s plate can be affixed to any vessel bought with such money. for an aqueduct, or the city walls, or its towers, because of you have no part, nor rightful claim, nor memorial, in Jerusalem¹⁴⁴Neh. 2:20..

The following are written as one word and read as two words: fortune is come;⁷⁶Gen. 30, 11, written baggad and read ba’gad. a fiery law;⁷⁷Deut. 33, 2, written ’eshdath and read ’esh dath. consumed of the fire;⁷⁸Jer. 6, 29, written me’eshtam and read me’esh tam. what mean ye;⁷⁹Isa. 3, 15, written mallakem and read mah lakem. and, behold, he;⁸⁰Jer. 18, 3, written wehinnehu and read wehinneh hu’. what they;⁸¹Ezek. 8, 6, written mahem and read mah hem. Bani, of;⁸²1 Chron. 9, 4, written Binyamin and read Bani min. of the Benjamites;⁸³ibid. XXVII, 12, written lebenyemini and read labben yemini. the helpless;⁸⁴Ps. 10, 10, written ḥelka’im and read ḥel ka’im. may He incite death;⁸⁵ibid. LV, 16, written yashshimaweth and read yashshi maweth. of the proud oppressors;⁸⁶ibid. CXXIII, 4, written lig’eyonim and read lig’ë yonim. out of the whirlwind;⁸⁷Job 38, 1, written minhasse‘arah and read min hasse‘arah. out of a whirlwind;⁸⁸ibid. XL, 6, written minse‘arah and read min se‘arah. were broken down.⁸⁹Neh. 2, 13, written hammeperuẓim and read hem peruẓim.
The reverse of the above are the following:⁹⁰Which are written as two words and read as one. when … were merry;⁹¹Judg. 16, 25, written ki ṭob and read ḳetob. of Benjamin;⁹²1 Sam. 9, 1, written mibben yamin and read mibbinyamin. that … may be increased;⁹³Isa. 9, 6, written lamed-mem resh-beth-he and read lemarbeh. out of the cave;⁹⁴1 Sam. 24. 8, written min hamme‘arah and read mehamme‘arah. by Myself;⁹⁵Isa. 44, 24, written mi’itti and read me’itti. with their axes;⁹⁶2 Chron. 34, 6, written beḥar bothehem and read beḥarbothehem. from the daughter;⁹⁷Lam. 1, 6, written min bath and read mibbath. like the ostriches.⁹⁸ibid. IV, 3, written kaye ‘enim and read kayye‘enim.