Levítico 8:35 Referências do Talmudee: Jerusalem Talmud Yoma, Jerusalem Talmud Sukkah & Sukkah

What were the initiation sacrifices? Private sacrifice or public sacrifice? Since it is written⁷⁰Lev. 8:18., Aaron and his sons leaned with their hands on the he-goat’s head, it follows that it was private sacrifice⁷¹Since public sacrifices never need leaning on the sacrificial animal.. But it was stated, public sacrifice⁷²Sifra Ṣaw Mekhilta deMilluim 13.. Rebbi Idi said, the community volunteered and handed them over to them. From where was initiation deduced⁷³Since it is written (Lev. 8:35) that Aaron and his sons have to sit at the gate of the Tabernacle “seven days, day and night” All sacrifices which are eaten “one day and one night” may be eaten during the day of the sacrifice and the following night.? From sacrifices or from Creation? If you are saying from sacrifices, the night follows the day. If you are saying from Creation, the day follows the night. If you are saying from sacrifices, the last night has no day⁷⁴Since on the eighth day they were permitted to leave the Sanctuary after the completion of services.. If you are saying from Creation, the first day has no night.

⁷⁵One discusses what it means that Aaron and his sons had to sit at the gate of the Tent of Meeting “seven days, day and night”. There, we have stated⁷⁶Mishnah Menaḥot 11:7, describing the order in which the shew-bread was removed from the table in the Tent of Meeting on the Sabbath and new bread deposited when the verse prescribes that the shew-bread always be on the table.: “These take away and those put down. And the hand of one is close to the hand of the other, for it is said⁷⁷Ex. 25:30., before Me always.” The Mishnah is Rebbi Meïr’s⁷⁸Since it is anonymous.. But according to Rebbi Joḥanan does Rebbi Meïr agree that if they removed the old set in the morning and arranged the new set in the evening this is also “always”⁷⁹So even according to R. Meïr the arrangement that the twelve shew-breads were exchanged in a ceremony involving 24 priests so that the table should not be empty for one moment is recommended but not absolutely necessary.. “Rebbi Yose says, also these may remove and those put down; for this also is ‘always’.⁷⁶Mishnah Menaḥot 11:7, describing the order in which the shew-bread was removed from the table in the Tent of Meeting on the Sabbath and new bread deposited when the verse prescribes that the shew-bread always be on the table.” Rebbi Joḥanan said, Rebbi Yose inferred this from the sitting of Aaron and his sons⁸⁰Since it is understood that if there is no Tent of Meeting, Aaron and his sons could not sit at its gate and, as explained in the following paragraph, the Tent was every day (or also every night) disassembled and reerected, the requirement that they sit there “seven days, day and night” could only mean that every day and every night they were sitting there for some time.. As you are saying, at the sitting of Aaron and his sons it was necessary that the day deliver to the night and the night deliver to the day⁸¹They actually had to be present there only at dusk and dawn., so here it was necessary that the day deliver to the night and the night deliver to the day. Rebbi Ḥiyya bar Yose said, it was sufficient that the day deliver to the night⁸²His statement refers to the shew-breads. He reads “always” to mean that there shall be no day on which the table be empty. Since the breads were kept there from Sabbath to Sabbath, he only requires that the new breads be delivered before dusk at the end of the Sabbath.. What does Rebbi Ḥiyya bar Joseph say about the sitting of Aaron and his sons?, Since if there, where it is written “always”, you are saying that it was sufficient that the day deliver to the night, here⁸³At the initiation of the priests. where it is not written “always” not so much more? You have to say that in Rebbi Joḥanan’s opinion there were seven erections and six dismantlings⁸⁴Since it is shown in the next paragraph that every morning the Tent had to be re-erected, and Aaron and his sons were to be present in the sacred precinct day and night, the Tent was erected on day 1, and on days 2–7 was disassembled and re-erected every morning after dawn.. In Rebbi Ḥiyya bar Joseph’s opinion here were fourteen erections and thirteen dismantlings⁸⁵Since Lev. 8:34 requires that Aaron and his sons not leave the sacred domain during 7 days, but v. 35 states that they have to sit there “day and night”, it follows that they could not leave, and therefore the Tent could not be disassembled, during the days, but it could be disassembled in the night after nightfall, then re-erected for the night, and disassembled after dawn.. It was stated⁸⁶Sifra Ṣaw Mekhilta deMilluim 36; Num. rabba 12(18); Seder Olam Chapter 7.: “All seven days of initiation did Moses anoint the Tabernacle, erected and dismantled it, and performed in it the services⁸⁷Since Aaron and his sons entered service only on day 8, for the first 7 days Moses acted as High Priest (Note 64).. On the eighth day, he erected it and did not dismantle. Rebbi Yose ben Rebbi Jehudah said, on the eighth day also he erected, anointed, and dismantled.” Rebbi Zeˋira said, this implies that erection in the night is invalid for service during the day⁸⁸Since it was necessary to disassemble the Tent after the seventh night, it follows that services could be held only in presence of a Tent erected during daytime. Num. rabba 12(18).. You have to say that in Rebbi Joḥanan’s opinion following Rebbi Yose ben Rebbi Jehudah there were fourteen erections and thirteen dismantlings. In Rebbi Ḥiyya bar Joseph’s opinion following Rebbi Yose ben Rebbi Jehudah there were 21 erections and 20 dismantlings⁸⁹Since for R. Joḥanan the Tent has to be standing every dawn and dusk (except for the first dawn) and R. Yose ben R. Jehudah requires (in the interpretation of R. Zeˋira) that the Tent be re-erected in the night but not for service, in 7 days and 7 nights there must be 14 erections and one less dismantling.
According to R. Ḥiyya ben Joseph the tent was erected every morning for services, disassembled and re-erected for dusk, and disassembled and re-erected for the night. In this opinion it makes no difference whether the Tent was disassembled before or after dawn. There are different name attributions in Num. rabba 12(18)..

HALAKHAH: What is Rebbi Eliezer’s reason? It says here⁷⁹Lev. 23:42., you shall sit, and it says there⁸⁰Lev. 8:35, misquoted., at the door of the Tent of Meeting they shall sit day and night. Since for the sitting mentioned there He made nights like days⁸¹“Day and night” is interpreted as “some time during the day and some time during the night” (Yoma 1:1, Note 81); the same applies here., so also for the sitting mentioned here we shall make nights like days. Rebbi Joḥanan in the name of Rebbi Ismael⁸²In the Babli 27a: in the name of R. Simeon ben Yoṣadaq (R. Joḥanan’s teacher); in the Munich ms. of the Babli R. Ṣadoq.: It is said fifteenth for Passover and it is said fifteenth for Tabernacles. Since for fifteenth said for Passover the first night is obligatory and the remaining days are optional⁸³This is an application of one of R. Ismael’s hermeneutical rules. It is written (Ex. 13:6) seven days you shall eat mazzot, and (Deut. 16:8) six days you shall eat mazzot. R. Ismael’s rule reads: Anything that was in a set and was taken out from the set implies the same for the whole set.” Since the last mentioned verse implies that on the seventh day one need not eat unleavened bread (one may not eat leavened bread, however), the same is true for all seven days of Passover with the only exception of the first night of which it is said explicitly (Ex. 12:18): In the evening you shall eat mazzot., so also for fifteenth said for Tabernacles the first night is obligatory and the remaining days are optional. The colleagues asked, since there only that one comes to eat mazzah with an appetite⁸⁴Mishnah Pesaḥim10:1: “On Passover eve, starting close to afternoon prayers, a person may not eat until nightfall” (so he shall eat the first mazzah with a good appetite.) There is no similar rule spelled out for Tabernacles; R. Joḥanan’s argument is homiletic but cannot be legal., so also here only they come to eat in the sukkah with appetite? Rebbi Ze`ira asked: Since there only one has to eat mazzah in the volume of an olive⁸⁵The biblical obligation contained in Ex. 12:18 can only be fulfilled by eating a mazzah in an amount that triggers a biblical obligation to say Grace. But for the sukkah, sitting is prescribed but not eating; the same standards cannot apply., so also here only one has to eat grain [in the sukkah] in the volume of an olive? Rebbi Hoshaia said, the sukkah is obligatory all seven days. Rebbi Berekhiah said, they⁸⁶R. Joḥanan, who requires a meal only the first night, and R. Hoshaia, who requires it for 7 days. disagree. Rebbi Abuna said, they do not disagree. What Rebbi Joḥanan said, if he put his mind to it; what Rebbi Hoshaia said, if he did not put his mind to it⁸⁷R. Hoshaia really does not require to eat in the sukkah for 7 days; he is more lenient than R. Joḥanan and requires that once one must come to the sukkah to recite the appropriate benedictions (Halakhah 1:1, Notes 123–126) but this does not necessarily be the first night..