Êxodo 27:1 Referências do Talmudee: Jerusalem Talmud Berakhot, Jerusalem Talmud Sheviit, Jerusalem Talmud Shekalim & Chagigah

MISHNAH: When does one start to read the Shema in the evening¹The Mishnah presupposes that everybody knows that there is an obligation to recite the verses Deut. 6:4–9 since it is written (v. 7) “You shall teach them to your children and speak about them when you sit in your house, when you go on the road, and when you are lying down and when you are getting up.” Since it says “when you are lying down” before “when you are getting up”, the obligation of the evening is discussed before that of the morning.? From the time that the priests enter to eat²The spelling of the Yerushalmi is largely phonetic, in contrast to the Babli whose Hebrew spelling is historical. Since the א was silent in Galilean speech of the time and had lost its role as glottal stop, the Mishnah in the Yerushalmi has לוֹכֵל for classical לֶאֱכוֹל in the Babylonian Mishnah. their Terumah³Terumah, the heave, is the gift to the Cohen from agricultural produce (Num. 18:12) and also the Cohen’s part of the tithes given to the Levites from produce (Num. 18:26). These gifts must be eaten in ritual purity (Num. 18:13: “every pure person in your family may eat it.”) There are several stages in the cleansing from ritual impurity. Serious impurities (defilement by a corpse, a leper, or a sufferer from gonorrhea) need special rituals. More common defilements, such as touching a dead animal or coming in contact with a more severely impure person, need immersion in the ritual bath (miqweh). This immersion removes impurity but does not yet allow a person to touch sanctified food or to enter the Temple before nightfall, as it is said (Lev. 22:6–7): “He may not eat of sanctified food unless he immersed himself in water. When the sun leaves he shall be purified and after that he may eat of the sanctified food.” [For the more severe kinds of impurity, a sacrifice is needed before the Cohen may eat sacred food in the Temple; this does not concern us here.] The Halakhah will discuss the exact meaning of “the sun leaving” and its relation to sunset and nightfall.
Today, no Cohen may eat any Terumah and the minimal amount set apart for Terumah must be burned; it is ritually unclean from the start since nowadays everybody is defiled by the impurity of dead bodies. That impurity can be removed only by sprinkling with water treated with the ashes of the Red Heifer (Num. 19). The Mishnah was edited approximately between 200 and 220 C. E. It must be assumed that the rules of the Mishnah are intended to be practical. It follows that 130 years after the destruction of the Temple there were still places in Israel where the Cohanim could purify themselves by the ashes of the Red Heifer (in Galilee which was only minimally damaged by the two wars with the Romans.), until the end of the first night watch⁴The night is divided either into three (Babylonian) or four (Roman) watches. are the words of Rebbi Eliezer⁵The name of R. Eliezer is attached only to the statement about the night watch. The start of the time of the evening Shema is accepted by everybody. Rebbi Eliezer ben Hyrcanus was one of the foremost students of Rabban Yoḥanan ben Zakkai, the founder of the Synhedrion of Jabneh after the destruction of the Temple. He was the most conservative of all teachers of his time and reputed to transmit old traditions most reliably.. But the Sages say until midnight. Rabban Gamliel says until the first sign of dawn⁶It will be seen that the difference between Rabban Gamliel and the other sages is practical rather than theoretical. They agree that “when you are lying down” means “all the time that you are lying on your bed” and not “when you are ready to go to bed”. The latter interpretation is that of R. Eliezer..
It happened that his (Rabban Gamliel’s) sons returned from a wedding feast and told him: We did not recite the Shema‘. He said to them: If dawn has not yet come then you are obligated to recite.
Not only that, but everywhere the Sages said “until midnight”, the obligation is to the start of dawn. The obligation of burning fats and limbs on the altar [and eating of the Passover sacrifice] is until the start of dawn.¹³⁴This entire Mishnah, and the following one, are still the words of Rabban Gamliel. In the Venice print and the Leyden manuscript, the Passover sacrifice is not mentioned in the Mishnah preceding the chapter but it is in the Mishnah repeated before the Halakhah. The Biblical precept is to burn the remaining parts of the sacrifices on the altar “the entire night until morning” (Lev. 6:1).
In the interpretation of the Mishnah, there is a fundamental disagreement between Rashi and Maimonides. Rashi (Berakhot 2a, s. v. להרחיק) כדי writes: “Concerning burning of the fats, the Sages did not restrict it to ‘until midnight’ at all and it is mentioned here only to emphasize that everything that has to be done in the night is kasher the entire night.” Maimonides, in his commentary on the Mishnah, writes: “They said about all of these activities ‘until midnight’, even though there would be time until the first signs of dawn, as a ‘fence’ that no one should come to act under pressure and prolong his actions until after the start of dawn; that is what they said ‘In order to remove people from sin.’ ” And he formulates this in his code (Maäse haqorbanot 4:2): “In order to avoid wilful transgression, the Sages said to bring to the altar the parts that have to be burned only until midnight.”
Neither the Yerushalmi nor the Babli discuss the burning of sacrifices during the night. However, as Rebbi Ḥuna points out in the following paragraph, in his opinion the entire discussion in the Mishnah is about Rabbinic precepts, rather than Biblical commandments. This is compatible only with the point of view of Maimonides. It is a well known principle that Maimonides follows the Yerushalmi in all points in which there is no contrary opinion indicated in the Babli; he will take the silence of the Babli in this matter as an endorsement of the interpretation of the Yerushalmi.
All sacrifices that can be eaten during one full day only could be eaten until the first dawn. In that case, why did the Sages say, only until midnight? In order to remove people from sin.

Rav Jeremiah said, one should start to pray only from a practical rule¹²In the Babli (31a), this is a baraita and is considered a contrast to, not an explanation of, the requirement of the Mishnah that one pray only in a serious frame of mind. In the Yerushalmi it is considered to be the genuine interpretation of the Mishnah. דין של הלכה means a practical ruling that is well established, that gives no cause for discussion which could interfere with the concentration needed for prayer. The Babli and the personalities whose practices in preparation of prayer are reported are so early that the name here must be Rav Jeremiah and not Rebbi Jeremiah.. Rav Jeremiah said, he who deals with public needs is like him who studies Torah¹³This Halakhah is not found in the Babli, so it is accepted there.. Rav Ḥuna said: a woman who saw a spot like a mustard seed sits and watches seven days of purification because of it¹⁴This appears in the Babli (31a) in the name of Rav Huna’s student Rebbi Zeïra. A menstruating woman is ritually unclean and prohibited from having sexual contact until seven days have passed. On the other hand, a woman having a discharge looking like blood is subject to quite different rules that are more lenient for an occasional occurence and much more strict for recurrent discharges. A decision about the character of the discharge can be made only by a competent rabbi. In theory all women should show their discharges to a rabbi. Even in the time of the Temple, that was a practice only of wives of Cohanim who had to minimize their time of impurity by all means. It may be assumed that all other women chose to follow the method described here, to consider any discharge as a recurrent discharge and to wait seven days after the last day of discharge. In that way, no problems arise that would require a rabbi in intimate matters. Since this is a stringency adopted by Jewish women in excess of the strict Biblical law, there cannot be any rabbinic discussion about limits or details.; then he stood up and prayed. Zeïra bar Ḥinena¹⁵Galilean Amora of the second generation. He was once imprisoned by Zenobia, queen of Palmyra, and saved by the intervention of Rebbi Ammi and Rebbi Samuel. The parallel in the Babli (31a) is ascribed to Zeïri, a contemporary of Zeïra and student of Rav. said: He who draws blood from a dedicated animal committed larceny¹⁶An animal dedicated as sacrifice in the Temple cannot be used for any other purpose whatsoever, not even to draw blood from it.; that is one of the decided practices. Bar Qappara stated: Eleven days between periods is a practice taught to Moses at Sinai¹⁷If a woman has a discharge between the 8th and the 19th day of the begin of her last period, that discharge cannot be menstrual blood and must be treated by the rules of -זבה discharge. This is a tradition ascribed to Moses and, therefore, is a fact not subject to discussion.. Rebbi Hoshaiah stated: One may add produce on the stalk and be tricky in order to free it from tithes¹⁸Grain is subject to Terumah and tithes after the harvest, when it is separated from the stalk and collected in heaps or silos. By a rabbinic ordinance, it is forbidden to eat grain on the stalk as a meal, once it has been transported from the field to the farmhouse or barn. However, eating it as snack from the grain on the stalk is still permitted. Now Rebbi Hoshaiah approves of setting aside as much of the produce for animal feed as one desires, without incurring an obligation for Terumah and tithes. This is also quoted as beyond doubt in Babli 31a.. Abdan asked Rebbi: How many levels¹⁹Of derivative impurity. If originally impure matter (אב הטומאה “father of impurity”) touches something that can become impure, the latter becomes “first in impurity”. If a “first in impurity” touches other secular matter, nothing happens except if that matter is food, it will become “second in impurity”. If “second in impurity” touches anything secular, nothing happens, but if it touches either terumah or sacrificial meat, these become “third in impurity”. Sacrifial meat only can become “fourth in impurity” which will make it unusable either for the altar or for consumption by Cohanim. (Mishnah Ḥagigah 2:3, Tahorot 2:1). The additional levels of impurity are a rabbinic institution, not subject to discussion. are there for dedicated things? He answered him: four. And how many levels for Terumah? He answered: three, then he stood up and prayed.

MISHNAH: Sabbatical produce is to be used for food, drink, and anointing; to eat everything commonly eaten, to anoint with what commonly is used for anointing. One should not anoint with wine or vinegar, but with olive oil. The same rules apply for heave and second tithe¹⁸First heave of which the heave of the tithe has been taken is totally profane in the hand of the Levite., except that the Sabbatical admits the additional leniency that its [oil] may be used for lighting¹⁹Pure heave of olive oil must be used for a Cohen’s family’s food or for anointing on a pure member of a Cohen’s family. If the oil becomes impure it must be destroyed by burning; impure heave is used as fuel and for that reason is called “oil for burning”. Hence, “heave” in this Mishnah means “pure heave”..