וַיְצַ֥ו מֹשֶׁ֖ה אוֹתָ֣ם לֵאמֹ֑ר מִקֵּ֣ץ ׀ שֶׁ֣בַע שָׁנִ֗ים בְּמֹעֵ֛ד שְׁנַ֥ת הַשְּׁמִטָּ֖ה בְּחַ֥ג הַסֻּכּֽוֹת׃
E Moshe ordenou-lhes, dizendo: Ao fim de sete anos, no tempo fixado do ano de Shemita, na festa de Sukkot,
Jerusalem Talmud Avodah Zarah
The haughtiness of Jeroboam damned him absolutely21Jeroboam is the only person of those mentioned in Mishnah Sanhedrin11:2 as having no part in the Future World who is not rehabilitated in the Yerushalmi Halakhah. The following argument is reproduced in Babli Sanhedrin101b.. Rebbi Yose ben Jacob said, Jeroboam became king at the end of a Sabbatical year. This refers to what is written22Deut. 31:11., at the end of seven years, at the time of the Sabbatical year, on the festival of Tabernacles, when all of Israel comes to appear before the Eternal, your God, at the place which He shall choose, you shall read this Torah in the presence of all of Israel to their ears. He said, if I am asked to read23By tradition, on this occasion it is the king who has to read selected portions (Mishnah Sotah6:7). It is presumed that the same was true for the First Temple. There is no provision that two kings could read alternate portions, or if they did, the local king certainly would have precedence. The assertion of the book of Kings that there was a perpetual state of war between the Northern and the Southern kingdoms in the time of Jeroboam (1K. 15:6) is interpreted as a war of words conducted in the House of Study.
Another tradition (mentioned frequently but not undisputed) holds that nobody is allowed to sit in the Temple but a Davidic king (Pesaḥim5:10, Yoma3:2, Soṭah7:7; Babli Sanhedrin101b, Soṭah40a,41a, Yoma25a, Qiddušin78a, Tamid27a). If Yeroboam would have to stand while Rehabeam was sitting, an impossible situation would be created., I have to stand. They will say, the local king has precedence. But if I am reading as second, it is a shame for me. If I do not read, it is a disgrace for me. And if I let them go24Letting the people go to Jerusalem while he remains at Sichem would emphasize the legitimacy of Rehabeam’s rule., they will ascend and desert me. They will go to Rehabeam, Solomon’s son. This is what is written251K. 12:26.: If this people would go up to sacrifice in the Temple in Jerusalem will this people’s heart return to their master, to Rehabeam. What did he do? He made two golden calves and wrote on their hearts, “they will kill you.” He said, any king who will succeed me will look at them26The king would see the words engraved on the calves and understand that their purpose was to prevent people from observing the assembly in Jerusalem which would undermine his rule.. Rebbi Ḥuna said, companions of ingenious conjurations27Ps. 58:6.. Anybody who joined with him he will make a coconspirator28Correctly reading the first חבר in the verse from the root meaning “to connect” but the second from the homonym meaning “to conjure, to practice sorcery.” Since all kings of Israel adopted his institution of official worship at Bethel as long as that place existed, they became his co-conspirators.. Rebbi Ḥuna said, a slaughtering place deepened by seducers29Hos. 5:2., for he deepened in crime. He said, anybody, I shall kill anybody who makes this public30The reason for the worship of the calves was never made public. Therefore, the sin was the king’s only..
Another tradition (mentioned frequently but not undisputed) holds that nobody is allowed to sit in the Temple but a Davidic king (Pesaḥim5:10, Yoma3:2, Soṭah7:7; Babli Sanhedrin101b, Soṭah40a,41a, Yoma25a, Qiddušin78a, Tamid27a). If Yeroboam would have to stand while Rehabeam was sitting, an impossible situation would be created., I have to stand. They will say, the local king has precedence. But if I am reading as second, it is a shame for me. If I do not read, it is a disgrace for me. And if I let them go24Letting the people go to Jerusalem while he remains at Sichem would emphasize the legitimacy of Rehabeam’s rule., they will ascend and desert me. They will go to Rehabeam, Solomon’s son. This is what is written251K. 12:26.: If this people would go up to sacrifice in the Temple in Jerusalem will this people’s heart return to their master, to Rehabeam. What did he do? He made two golden calves and wrote on their hearts, “they will kill you.” He said, any king who will succeed me will look at them26The king would see the words engraved on the calves and understand that their purpose was to prevent people from observing the assembly in Jerusalem which would undermine his rule.. Rebbi Ḥuna said, companions of ingenious conjurations27Ps. 58:6.. Anybody who joined with him he will make a coconspirator28Correctly reading the first חבר in the verse from the root meaning “to connect” but the second from the homonym meaning “to conjure, to practice sorcery.” Since all kings of Israel adopted his institution of official worship at Bethel as long as that place existed, they became his co-conspirators.. Rebbi Ḥuna said, a slaughtering place deepened by seducers29Hos. 5:2., for he deepened in crime. He said, anybody, I shall kill anybody who makes this public30The reason for the worship of the calves was never made public. Therefore, the sin was the king’s only..
Jerusalem Talmud Yoma
And from where that he was asked in eight137The paragraph discusses the rules for the priest Anointed for War. It starts with an assertion that the Anointed for War officiates in the Temple in the High Priest’s garb while later it is asserted without dissent that he be barred from any service in the Sanctuary. The entire topic is a reconstruction of the environment in which one has to place David’s inquiries to God as recorded in the books of Samuel.
The Anointed for War has two jobs. One is to address the army as described in Deut. 20:1–9, the other to ask the Urim and Tummim oracle on behalf of the army commander. Since this oracle is mentioned only in connection with the High Priest’s garments (Ex. 28:30) it is obvious that the Anointed for War must wear one of these garments for the oracle. But since all eight garments of the High Priest form an indivisible unit, he must wear all of them.? Rebbi Ḥiyya in the name of Rebbi Joḥanan : And Aaron’s holy garments shall be for his descendants [in his stead]138Ex. 29:30 continues: To be anointed in them and inducted into office. Since the one Anointed for War is anointed, he seems to qualify.. Why does the verse say, in his stead? For greatness after him139Since the Anointed for War was anointed, he seems to qualify.. And from where that he officiated in eight? Rebbi Jeremiah in the name of Rebbi Joḥanan : And Aaron’s holy garments shall be for his descendants. Why does the verse say, in his stead? For sanctity after him. Rebbi Jonah said to him, I was with you;140The name of R. Jonah’s interlocutor is not given. It must be another student of R. Jeremiah (R. Yose?) since he points out that the words of his teacher were incorrectly transmitted and that R. Jeremiah’s statement was identical with that of R. Abba bar Ḥiyya, the companion of R. Jeremiah’s teacher R. Zeˋira. In the Babli, 73a, the students of R. Joḥanan point out that R. Joḥanan only gave his opinion on interrogation of the oracle, not of officiating. he did not say “officiated” but “was asked”. [In how many was he asked?] Rav Hoshaia brought a Mishnah of Bar Qappara from the South which stated: He officiates neither in the eight of a High Priest nor in the four of a common priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he did not officiate? Lest people say, we saw a High Priest who sometimes officiated in four like a simple priest. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the father of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is written: The descendants of Aaron, the priests, shall blow the trumpets141Num. 10:8., blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, Rebbi, maybe you saw him only at the time of assembly141Num. 10:8.; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who heard but I could not explain142The command to call all the community in the desert by the sound of trumpets (Num. 10:3) is extended to use trumpets to introduce the public Torah reading in the Temple at Tabernacles in the Sabbatical Year (Deut. 31:10–13).. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.
The Anointed for War has two jobs. One is to address the army as described in Deut. 20:1–9, the other to ask the Urim and Tummim oracle on behalf of the army commander. Since this oracle is mentioned only in connection with the High Priest’s garments (Ex. 28:30) it is obvious that the Anointed for War must wear one of these garments for the oracle. But since all eight garments of the High Priest form an indivisible unit, he must wear all of them.? Rebbi Ḥiyya in the name of Rebbi Joḥanan : And Aaron’s holy garments shall be for his descendants [in his stead]138Ex. 29:30 continues: To be anointed in them and inducted into office. Since the one Anointed for War is anointed, he seems to qualify.. Why does the verse say, in his stead? For greatness after him139Since the Anointed for War was anointed, he seems to qualify.. And from where that he officiated in eight? Rebbi Jeremiah in the name of Rebbi Joḥanan : And Aaron’s holy garments shall be for his descendants. Why does the verse say, in his stead? For sanctity after him. Rebbi Jonah said to him, I was with you;140The name of R. Jonah’s interlocutor is not given. It must be another student of R. Jeremiah (R. Yose?) since he points out that the words of his teacher were incorrectly transmitted and that R. Jeremiah’s statement was identical with that of R. Abba bar Ḥiyya, the companion of R. Jeremiah’s teacher R. Zeˋira. In the Babli, 73a, the students of R. Joḥanan point out that R. Joḥanan only gave his opinion on interrogation of the oracle, not of officiating. he did not say “officiated” but “was asked”. [In how many was he asked?] Rav Hoshaia brought a Mishnah of Bar Qappara from the South which stated: He officiates neither in the eight of a High Priest nor in the four of a common priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he did not officiate? Lest people say, we saw a High Priest who sometimes officiated in four like a simple priest. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the father of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is written: The descendants of Aaron, the priests, shall blow the trumpets141Num. 10:8., blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, Rebbi, maybe you saw him only at the time of assembly141Num. 10:8.; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who heard but I could not explain142The command to call all the community in the desert by the sound of trumpets (Num. 10:3) is extended to use trumpets to introduce the public Torah reading in the Temple at Tabernacles in the Sabbatical Year (Deut. 31:10–13).. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.
Jerusalem Talmud Sotah
MISHNAH: But the following must be said in the holy language: The recitation for the first fruits30The declaration in the Temple, Mishnah Bikkurim 2:5., ḥalîṣah31The required declarations by the childless widow and brother-in-law in the ceremony which frees her to marry outside the family; cf. Yebamot12:3–4., blessings and curses32This is of purely antiquarian character, asserting that the curses detailed in Deut. 27:11–26 (each curse prefaced by a corresponding blessing: “Blessed be the man who will not …”) were pronounced in Hebrew, based on Jos. 8:34; cf. Halakhah 4., the priestly blessing33Num. 6:22–26., the benedictions of the High Priest34In the service of the Day of Atonement, Mishnah Yoma 7:1; cf. Halakhah 6., the portion about the king35The public reading from the Torah at the end of a Sabbatical year, Deut. 31:10–13; cf. Halakhot 7–8., the portion about the calf whose neck was broken36The declarations Deut. 21:7 (the Elders), 8 (the priests); cf. Chapter 9., the [priest] anointed for war at the time he speaks to the people37Deut. 20:1–9; cf. Chapter 8.. The recitation for the first fruits, how? “You shall begin and say before the Eternal, your God38Deut. 26:5.” but further on it says, “the Levites shall begin and say to all the men of Israel in an elevated voice39Deut. 27:14. The implication of this verse is explained in the Halakhah.”. Since “beginning” further on means in the holy language, so also here in the holy language40This is an application of the third hermeneutical rule of R. Ismael: The meaning of a word is defined by one paradigm. It does not fit the mold of the second rule, “equal cut”, preferred by the commentators..
Ḥalîṣah how? “She shall begin and say: So shall be done to the man41Deut. 25:9.” but further on it says, “the Levites shall begin and say to all the men of Israel in an elevated voice”. Since “beginning” further on means in the holy language, so also here in the holy language. Rebbi Jehudah says, “She shall begin and say so,” [it is invalid] unless she says exactly that text42He disregards the dividing accent in the sentence and reads: “She shall begin and say so: it will be done to the man who will not build his brother’s house” instead of “She shall begin and say: thus will be done …” It gives a different twist to a derivation originating with R. Jehudah’s father’s teacher R. Eliezer in Mishnah Yebamot 12:4; cf. Babli 33a/b..
Ḥalîṣah how? “She shall begin and say: So shall be done to the man41Deut. 25:9.” but further on it says, “the Levites shall begin and say to all the men of Israel in an elevated voice”. Since “beginning” further on means in the holy language, so also here in the holy language. Rebbi Jehudah says, “She shall begin and say so,” [it is invalid] unless she says exactly that text42He disregards the dividing accent in the sentence and reads: “She shall begin and say so: it will be done to the man who will not build his brother’s house” instead of “She shall begin and say: thus will be done …” It gives a different twist to a derivation originating with R. Jehudah’s father’s teacher R. Eliezer in Mishnah Yebamot 12:4; cf. Babli 33a/b..