Wyjścia 34:21 Odniesienia do Talmudu: Jerusalem Talmud Sheviit, Jerusalem Talmud Shekalim, Jerusalem Talmud Kiddushin & Jerusalem Talmud Bava Kamma

HALAKHAH: “Until when may one plough, etc.” It is written¹Shortened versions of this discussion are in the Babli, Roš Haššanah9b, Makkot 8b. In both places, the argument is attributed to the school of R. Aqiba. In Mekhilta deR.Simeon bar Ioḥai to 34:22, it is attributed to R. Jehudah. Practice noted in the next paragraph follows the school of R. Ismael as explained in Mishnah 5. (Ex. 23:12): “Six days you shall do your work but on the Seventh Day you shall rest.” And it is written (Ex. 34:21): “You shall rest from ploughing and harvesting.²The argument is somewhat elliptic. Ex. 23:12 reads: “Six days you shall do your work but on the Seventh Day you shall cease, so that your donkey and your ox may rest and the son of your bondsmaid and the stranger may recuperate.” Ex. 34:21: “Six days you shall work; on the Seventh day you shall rest, from ploughing and harvesting you shall rest.” It would seem more natural to quote the second verse in toto; this is the approach of the commentaries which emend the first quote away but such an approach is impossible since our text clearly quotes two different verses. The explanation is in the Mekhiltot(deR.Ismael,Massekhta dekhas pa, p. 331; deR.Simeon bar Ioḥai,Mishpaṭim, p. 217): It says in the Ten Commandments, that “six days you shall labor and do all your work.” Hence, one could think that the Sabbath has to be kept only if all work is permitted on weekdays. This would exclude the Sabbath days of the Sabbatical year since most agricultural work is forbidden in the Sabbatical. Hence, the verse Ex. 23:12 is necessary to include the Sabbath days of the Sabbatical years; this only makes sure that Ex. 34:21 is redundant as far as both Sabbath day and Sabbatical year are concerned.” Where do we hold? If one speaks about the Sabbath of Creation³The Sabbath day., was it not already said (Ex. 20:9): “Six days you shall labor and do all your work?” If one speaks about Sabbatical years, was it not already said (Lev. 25:3): “Six years you shall sow your field and six years you shall prune your vineyard?” If it cannot refer to the Sabbath of Creation nor to Sabbatical years, let it refer to the prohibition of the first two terms⁴The “two terms” are the two periods during which agricultural work has to cease before the onset of the Sabbatical year, one for orchards and one for fields.. “You shall rest from ploughing and harvesting,” from ploughing when harvesting is forbidden; what is this? This is ploughing in the year preceding the Sabbatical in preparation of the Sabbatical. And from harvesting when ploughing is forbidden, what is this? That is the harvest of Sabbatical growth after the Sabbatical.

“The `omer<sup>1</sup>The offering of barley grain on the 16th of Nisan to permit consumption of grain from the new harvest; Lev. 23:9–14., and the Two Breads<sup>2</sup>The two leavened breads on Pentecost, Lev. 23:17.., and the shew-bread.” The Mishnah<sup>19</sup>The part of the Mishnah which states that the watchmen over grain for the `omer are paid from public funds. If it were possible to import the grain during a sabbatical year, the expense would be unnecessary and therefore forbidden. is Rebbi Ismael’s, since Rebbi Ismael said, the `omer is not brought from Syria<sup>20</sup>Syria in matters of religious law is the area which was part of David’s empire but not permanently settled by one of the Twelve Tribes. The rules of the Land do not apply biblically but the land is not ritually impure. Therefore grain for use in the Temple could be bought from there.. There, we have stated:<sup>21</sup>Mishnah Menaḥot8:1. The sacrifices referred to are offerings of flour and wine. “All private and public sacrifices come from the Land and from outside the Land, from new or old [grain], except for `omer and the Two Breads, which only come from new grain²²This is not obvious since the `omer permits the profane use of new grain also from outside the Land and the Two Breads permit the use of new wheat in the Tabernacle which according to the Mishnah includes wheat imported from Syria. While the Mishnah states that grain is acceptable from outside the Land, this refers to grain from outside the Land on both sides of the Jordan and Syria only if it remained impervious to the impurity of Gentile lands (i. e., if it was guarded from any contact with water or fluids whose status is like water in this respect.) and from the Land.” Rebbi Ḥuna in the name of Rebbi Jeremiah, this is Rebbi Ismael’s, since Rebbi Ismael said, the `omer is not brought from Syria²³And certainly not from impure lands.. There, we have stated²⁴Mishnah Kelim1:6.: “There are ten levels of holiness. The Land of Israel is holier than other lands; and what is its holiness? That one brings from it the `omer, first fruits, and the Two Breads, which cannot be from other lands.” Rebbi Ḥuna in the name of Rebbi Jeremiah, this is Rebbi Ismael’s, since Rebbi Ismael said, the `omer is not brought from Syria. There, we have stated²⁵Mishnah Ševi`it1:5.: “Rebbi Ismael says, since sowing is a voluntary act, also harvesting is a voluntary act. This excludes harvesting the `omer, which is a commandment²⁶This refers to Ex. 34:21: Six days you may work but on the Seventh Day you must rest, from ploughing and harvesting you must rest. According to R. Ismael while this forbids any optional harvesting on the Sabbath, it implies that harvesting required by a religious commandment must be performed on the Sabbath. (Cf. Ševi`it Chapter 1, Notes 43 and 2.)
ג adds here the one-sentence Halakhah Ševi`it1:5 (Note 44)..” Who is the Tanna of “the watchmen for aftergrowth in the sabbatical year take their wages from the disbursement from the lodge”? Rebbi Ismael²⁰Syria in matters of religious law is the area which was part of David’s empire but not permanently settled by one of the Twelve Tribes. The rules of the Land do not apply biblically but the land is not ritually impure. Therefore grain for use in the Temple could be bought from there.. Rebbi Yose said, it is everybody’s opinion. If one would not find in Syria,.one would bring from the aftergrowth in the Land of Israel²⁷While not needed every year, in a year of drought in Syria it might be obvious that one has to look for any available grain in the Land.. Could one sow from the start for the `omer<sup>28</sup>Since the verse Lev. 25:3 introducing the Sabbatical year combines sowing and harvesting, one could make the point that only voluntary sowing in a Sabbatical is forbidden, therefore obligatory sowing leading to obligatory harvesting is permitted.? Rebbi Ḥiyya bar Ada asked before Rebbi Mana, would he not take the fistful for leftovers than cannot be eaten<sup>29</sup>Only a fistful of the grain brought for the `omer(a tenth of an ephah, about 3.8 l) is burned on the altar, the leftover has to be consumed by the priests in the Sanctuary. But produce sown in a Sabbatical is forbidden; the leftover of the flour could not be consumed.? He said to him, it has a status like the five kinds which can be brought in impurity but may not be eaten in impurity³⁰The leftover has to be burned. The same would happen if all available grain and all available personnel were impure, Mishnah Pesaḥim7:4..

³⁶One continues to prove that in fact all categories of people enumerated in the Mishnah were among the returnees from the Babylonian captivity.“Proselytes,” meaning “everyone who separated himself from the impurities of the peoples of the earth to join them.³⁷Ezra 6:21. In the Babli, 70a, the verse is applied to both proselytes and freedmen.” Freedmen, as in “and all the Gibeonites, etc.³⁸G shows that the reference is to Ezra 2:58, Neh. 7:60; the freedmen are the “sons of Solomon’s servants” mentioned in that verse. In both cases, MT is without initial ו.” Bastards. Rebbi Simeon said, it is written³⁹Ezra 2:60 = Neh. 7:61. The subject are people for whom it is questionable whether they should be able to contract Jewish marriages. The place names have not been identified. A similar homiletic interpretation of the same verse is in the Babli, 70a.: “And the following came up from Salt Hill, Ploughing Hill”. From Salt Hill, that is Babylon. Ploughing Hill refers to silenced ones and foundlings⁴⁰“Ploughing” as metaphor for illicit sexual activity is hinted at in Jud. 14:18. In Karaite theory, the forbidden ploughing on the Sabbath (Ex. 34:21) is the sex act.. Kerub⁴¹As in the interpretation of Cherubim as “like youngsters”, represented as baby angels, כ is taken as prefix, not part of the root. means the bastards; the young are those who go after their eyes⁴²Cf. Soṭah Mishnah 1:8.; Addon⁴³Reading the place name אַדּוֹן as noun אָדוֹן., for they were saying, there is no judgment and no Master. Rebbi Ḥizqiah changed the wording: These are those who went after their eyes and said, there is no judgment and no judge. And Immer⁴⁴Accadic/Aramaic אמר “lamb”, homiletically identified with Hebrew המר (in Galilean pronounciation which identified א ה ח ע) “to rebel” (cf. Ps. 107:11)., who rebelled against God by their evil deeds. Rebbi Abbun in the name of Rebbi Phineas: They publicized themselves like the seam of a garment⁴⁵Identifying אמר “lamb” and Aramaic/Syriac אִמְרָה (חוּמְרָא) “knot, seam, flounce”, in addition to Hebrew אִמְרָה “maxim, saying”. The sermon uses Immer as acoustic echo of all these meanings.. Rebbi Levi in the name of Rebbi Simeon ben Laqish: They would have been worthy of being turned into a salt hill, but Divine justice was silent for them. Ploughing Hill.