Levítico 10:8 Referências do Talmudee: Jerusalem Talmud Taanit, Jerusalem Talmud Sotah & Gittin

HALAKHAH: “On three occasions,” etc. One understands from three things. One understands that the bystanders (pray) [fast]⁵Here it seems that the corrector’s text [in brackets] is correct. The argument is that the recitation of the priestly blessing is a sacral act and as such forbidden to Cohanim under the influence of alcohol (Lev. 10:8–11). Since they have to recite the blessing late in the afternoon, they could not have drunk any alcohol during the day and therefore would not have eaten either., and that they pray⁶In a technical sense, “to pray” means “to recite the Amidah prayer”. In a synagogue setting the priests recite the blessing only during the reader’s recitation of the Amidah. four times, and lifting of the hands is not during nighttime, only during daytime⁷Since there is no priestly blessing during evening prayers (whose status in Mishnaic times was not well defined.). Could one not lift his hands without praying? We find prayer without lifting of hands; we do not find lifting of hands without prayer⁸Outside the Temple. The priestly blessing during synagogue service is a strictly pharisaic institution; it seems from the Manual of Discipline that at least at Qumran the priests only recited poetic allusions to the biblical priestly blessing.. It was stated, these are the words of Rebbi Meïr⁹Tosephta 3:1. In this text, the opponents of R. Meïr only admit priestly blessing during the two morning services. This is compatible with the scribe’s text in this paragraph.. ¹⁰Babli 26b. Copied in Eruvin 6, Note 102. Rebbi Ze`ira in the name of Rebbi Joḥanan: In matters of eruvin and public fast-days everybody follows Rebbi Meïr. Rebbi Jacob bar Aḥa in the name Rebbi Joḥanan: Even about the reading of the Esther scroll everybody follows Rebbi Meïr¹¹In Eruvin one follows R. Meïr that eruv for courtyards and participation for alleys must be separate acts, Chapter 6, Note 99; in Megillah 2:1, Note 62, he requires that the Esther scroll has to be read from beginning to end; Babli 72a. These rules are popular usage, not rabbinic decrees..

If the wine¹⁶⁰In the Rome ms. שְׁתָיוֹ “if he drank it as …” Since this paragraph is not connected with the preceding or the following ones, it is difficult to decide between the readings. is freshly pressed, if the wine¹⁶⁰In the Rome ms. שְׁתָיוֹ “if he drank it as …” Since this paragraph is not connected with the preceding or the following ones, it is difficult to decide between the readings. is sour¹⁶¹This is wine for which it is a matter of opinion whether it is sour wine or sweet vinegar. It still must contain some alcohol. The first hand of the Leiden ms. wrote יַיִן תּוֹסֵס “wine fermenting”. This may be an intrusion from a similar Babylonian baraita, Sanhedrin 70a.? As it was stated: Sour wine may be used to make an eruv¹⁶²If several houses share a common courtyard, the latter can be turned into common property to be available to all dwellers for use on the Sabbath by everyone donating food for a common meal, This is called eruv, “mixing”. If the inhabitants of a dead-end stret decide to turn their street into common property for Sabbath purposes, they have to install a symbolic door at the entrance to the street and prepare common food by “participating”. Cf. Demay 1:4, Notes 192, 193. and participating, one makes a benediction for it¹⁶³Before one drinks sour wine, one has to recite the benediction for wine, not vinegar (Mishnaiot Berakhot 6:1,3)., and one may use it for the preliminary marriage of a bride¹⁶⁴Cf. Demay 4:2, Note 19; Peah 6:2, Note 46; Yebamot 1:1, Note 63., for consoling the mourner¹⁶⁵The first meal of a mourner after the burial of a close relative must be given to him by others and it includes wine; cf. Berakhot 3:1, Notes 48,49,54; Babli Ketubot 8b, Sanhedrin 90a., and it may be sold in a store as wine. If somebody made an unqualified contract for wine, he did not sell sour wine¹⁶⁶On the wholesale level, sour wine has to be labelled as such. However, if an entire inventory was sold, the buyer must expect 10% of the barrels to contain sour wine (Mishnah Baba batra 6:1).. One is prohibited from delivering a decision, or to dissolve a vow, or to enter the Temple¹⁶⁷Lev. 10:8–11 forbids entering the Temple, officiating, and delivering any religious instruction to anybody who is still under the influence of any alcoholic beverage. Since sour wine contains alcohol, it disables as wine.. Only it is forbidden on the altar¹⁶⁸Mal. 1:8 declares sinful any offering on the altar which would not be received by the Pasha as a bribe.. And about the rebellious son it is problematic¹⁶⁹The rebellious son (Deut. 21:18–21) is not guilty unless he eats and drinks immoderately, including half a log of wine (2.7 dl) in one sip. It is undecided whether drinking almost-vinegar is drinking wine in this case. The Babli (Baba batra 96a) discusses whether smell or taste decide between wine and vinegar. It is obvious (Sanhedrin 70a) that grape juice does not qualify as wine in this respect..

MISHNAH: On the first three fast days, the people of the watch¹⁸¹The priests were divided into 24 “watches”, 1Chr. 24. Each “watch” was serving in the Temple for one week, from the musaf sacrifice of the Sabbath to the morning sacrifice of the following Sabbath. fast but do not finish, but the people of the clan¹⁸²The watch was divided into seven clans; each of the clans was serving for one day of the week. However, if the members of the clan were too few to complete all required service, they could ask other members of the watch to come and help. Therefore the members of the clan whose day of work is the fast day cannot be ask to finish a fast since rabbinic fast days may not impinge on the biblically ordained Temple service. The remaining members of the watch who are on stand-by may be asked to fast as long as they are not called up for actual duty. do not fast. On the second three the people of the watch fast and finish, but the people of the clan fast and did not finish. On the last seven both fast and finish, the words of Rebbi Joshua. But the Sages say, on the first three fast days neither of them did fast. On the second three the people of the watch fast but do not finish, but the people of the clan do not fast. On the last seven the people of the watch fast and finish, but the people of the clan fast and do not finish.
The people of the watch are permitted to drink wine during nights but not during days¹⁸³Priests on duty are forbidden wine and any intoxicating drink, Lev. 10:8–11. The priests on stand-by may drink in the evening since by morning the effects of the wine will have disappeared. The members of the clan who during the night also are occupied in Temple service, either on watch or to dispose of the remainders of the sacrifices of the previous day, may not drink alcohol during the entire period of their actual duty. Obviously this Mishnah spells out rules for the entire year, independent of fast days.. The people of the clan neither by day nor by night. The people of the watch and those of the bystanders¹⁸⁴The Non-priests standing by at the time of offering of the public sacrifices as representatives of this public (Mishnah 4:2). In practice these are delegates of the district from which the watch serving during the week was drawn. They are forced to appear for duty in clean garments and well groomed by being forbidden these activities during their week of duty. are forbidden to shave and to wash their garments, but on Thursday they are permitted because of the honor of the Sabbath.