Wyjścia 34:23 Odniesienia do Talmudu: Jerusalem Talmud Peah, Tractate Tefillin, Jerusalem Talmud Chagigah & Jerusalem Talmud Taanit

MISHNAH: These are the matters that have no measure¹These are obligations spelled out in the Torah, so one has to fulfill them; but the Torah did not specify either minimum or maximum obligation. However, there are rabbinic minima and sometimes maxima established for all obligations.: Peah²In harvesting a field, one is not permitted to harvest the last corner (פאה); that must be abandoned to be harvested by the poor (Lev. 19:9,23:22). There is no minimum mentioned in the Torah; the Talmud will discuss whether one may declare one’s entire field as Peah., first fruits³There is an obligation to bring the first fruits of one’s land to the Temple, Lev. 23:19, 34:26; Neh. 10:36. No amount has been specified. This obligation is the subject of tractate Bikkurim., appearance⁴There is an obligation to appear in the Temple on the three holidays of pilgrimage (Ex. 23:17, 34:23–24, Deut. 16:16). It is forbidden to appear in the Temple emptyhanded (Ex. 23:15, 34:20, Deut. 16:16), i. e., without bringing a sacrifice. The Torah does not directly spell out the value of the sacrifice, but the verse in Deuteronomy requires it to be “proportional to the blessing that the Eternal has bestowed on you.” The Talmud will discuss which of the two obligations (appearance or sacrifice) is meant here., works of kindness⁵Charity has two aspects: one is giving money and valuables to the needy; this has no explicit lower and upper limit, but it does have rabbinic limits in both directions. This, in addition to the laws of Peah, is one of the topics of the tractate. The other aspect is giving one’s time to attend funerals, weddings, visiting the sick and mourners, to work for the public good, and similar deeds. That aspect has no limits, upper or lower, expressed anywhere., and Torah study⁶It is written of the Torah (Jos. 1:8): “You should meditate upon it day and night.” Hence, there is no upper limit. The obligation of Torah study can be fulfilled by the recitation of Shema‘, but that recitation is also an independent obligation. Hence, Torah study per se has no lower limit.. These are the matters whose product a person eats in this world and whose capital remains for him⁷As deeds which merit reward in the future life. in the future world: Honoring father and mother, works of kindness, making peace between people; the study of Torah is worth all of these.

Women, non-Jewish slaves, and minors are exempt from wearing tefillin. Any minor who understands what it means to guard the sanctity of tefillin is obligated to wear tefillin. Tavi, the non-Jewish slave of Raban Gamaliel would put on tefillin. Michal daughter of king Shaul would also put on Tefillin. Yonah’s wife would undertake a festival pilgrimage to Jerusalem.

“The sexless.” Everybody agrees that a sexless who was torn open and turned out to be a male³²By an accident or an operation his skin was torn and it turned out that he had penis and testicles. Then he is a male and liable for all obligations of a male. Since a male is required to appear in the Temple on a holiday, but not before, now that he knows that he is a male he is liable like everybody else. on the first day of a holiday is liable. Where do they disagree? On the remaining days. Ḥizqiah said, he shall be seen, he shall be seen³³Ex.23:17,34:23. In both places only Passover is mentioned as going on for 7 days; Pentecost and Tabernacles appear as single holidays. Since the obligation to appear is repeated, it follows that the seven day holiday has to be treated like a one-day holiday. A person not obligated on the one day cannot become obligated later., he who is liable on the first {day} is liable on the second; he who is not liable on the first {day} is not liable on the second. Rebbi Joḥanan said, all seven {days} are make-up for the first. Rebbi Ila said, Rebbi Joḥanan inferred this from the Second Pesaḥ. As Rebbi Joḥanan said there³⁴Babli 2a, 9a, Pesaḥim93a. Since the Second Pesaḥ is biblical institution for people not liable to bring the first of the 14th of Nisan, it proves that make-up days are also for people not liable for appearance on the first day of a holiday., the Second Pesaḥ is make-up for the first, so he says here, all seven {days} are make-up for the first. Rebbi Hoshaia said, all seven {days} are obligatory³⁵They are independent possibilities for fulfilling the obligation of appearance, including the six days following the one-day holiday of Pentecost.. What results between them? A proselyte who converted on one of the other days. In Ḥizqiah’s opinion he is not liable; in Rebbi Joḥanan’s and Rebbi Hoshaia’s opinions he is liable. Is it the same for the impure one³⁶A person impure on the first day, to become pure on a later day.? In Ḥizqiah’s opinion is he not liable; in Rebbi Joḥanan’s and Rebbi Hoshaia’s opinions is he liable? Rebbi Yose said, there he is suitable³⁷Therefore he certainly is not liable for Ḥisqia and R. Joḥanan; the question remains open for R. Hoshaia.; the tearing caused it. But here the impure person himself is not suitable³⁸Mishnah Shabbat19:3. The entire paragraph essentially is found in Šabbat19, Notes 99–109, Yebamot8:1..