Talmud sobre Números 29:19

HALAKHAH: “Lulav and willow six and seven,” etc. ⁶This paragraph is copied in Ševi`it1:7 (Notes 48–58, שׁ). Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow”¹The entire Chapter only refers to the service in the Temple. The willow twigs referred to here are not those tied to the lulav; these are subsumed under the name of lulav and are not mentioned further, just as the myrtle branches are not mentioned. The willow twigs are large ones used around the altar, as described in Mishnah 4. The numbers mentioned refer to the number of days the corresponding action is required. If the Sabbath of the holiday week was not the first day, the willow twigs to surround the altar were not brought on the Sabbath. is practice going back to Moses on Mount Sinai. This is against Abba Shaul⁷Halakhah 3:3, Babli 34a., since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai⁸Babli 34a.. This is against Rebbi Aqiba⁹In Sifry Num. 250 the argument is given in the name of R. Jehudah ben Bathyra, with different arguments ascribed to R. Aqiba and R. Nathan. The argument notes that in Num. 29 the sacrifices for the different days of Tabernacles are given in stereotyped language; the words noted are deviations from the usual ונסכה, כמשפט. R. Aqiba’s argument is presented differently in the Babli, Zevaḥim 110b., since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations¹⁰Num. 29:19.. On the sixth say, and its libations¹¹Num. 29:31.. On the seventh day, and its rules¹²Num. 29:33.. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees13? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings¹⁴The rule (Mishnah Ševi`it1:7) that ten tree saplings planted over a surface area of a bet seah(5’000 square cubits) may be tended up to New Year’s Day. are institution of the prophets¹⁵Babli 44a; Moed qaṭan3b.. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word¹⁶Deut. 32:47., if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you¹⁷They are Babylonian customs introduced into Palestine., prostrating oneself on the fast day¹⁸Prostrating oneself in the re-enactment of the High Priest’s service on the Day of Atonement (Avodah zarah4:1, Note 18)., and the willow of the seventh day¹⁹Using separate willow twigs on the seventh day of Tabernacles in the prayers for winter rains. Confirmed in the Babli, 44a.. The rabbis of Caesarea say, also the moving²⁰According to J. Levy, the root is קזז “to push aside, to move”. It refers to the calendar rule given by R. Simon in the following. It is established in Mishnah Roš Haššanah 2:11–12 that rabbinic Judaism permits a computed calendar which may deviate from the exact astronomical data. This is used to make sure that the Day of Atonement be neither Friday nor Sunday, since in those cases it would be difficult either to prepare a meal for breaking the fast or one to prepare for the fast. The calendar rules allow for one more condition. One prefers that New Year’s day not be on a Sunday, to make sure that the seventh day of Tabernacles not be on the Sabbath, rather than New Year’s Day (and the first day of Tabernacles) not be on the Sabbath, since outside the Temple the shofar may still be blown on the Second Day of the New Year..

HALAKHAH: “Ten saplings, etc.“Rebbi Zeïra, Rebbi La, Rebbi Yasa in the name of Rebbi Joḥanan⁴⁸This paragraph (from Sukkah4:1, fol. 54b) is an introduction to the next one which will mention the ten saplings. It deals with the laws of the feast of Tabernacles when in addition to the ceremonies prescribed by the Torah the altar was adorned by long willow twigs and water was poured as libation on the altar, against the opposition of the Sadducees.: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said the willow is a word of the Torah (Lev. 23:40): “Brook willows,” two⁴⁹Babli Sukkah 34a. In the Babli, it is not implied that taking the willows in the Temple is a separate biblical commandment. (In the opinion of I. Löw, ערבה denotes not the willow but the Euphrates poplar but in Arabic ע̇דב means “willow”.). One willow for the lulab⁵⁰The three kinds of branches taken together on Tabernacles, Lev. 23:40., the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, willow and pouring of water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah⁵¹Babli Zebaḥim 110b. There, the derivation of R. Aqiba parallels the argument of Abba Shaul here, that (Num. 29:31) “and its libations” implies two libations, one of wine and one of water.. On the second day, (Num. 29:19) “and their libations.” On the sixth day, (Num. 29:31) “and its libations.” On the seventh day, (Num. 29:33) “and its rules.” מ י מ spells “water”⁵²In Sifry Num. 150, the argument is given in the name of R. Jehudah ben Batyra. In Num. 29:17–34, the sacrifices for the intermediate days of Tabernacles are given in identical language after the mention of the number of animals required. The only deviations from the identical patterns are ונסכיה ,ונסכיהם instead of ונסכה and כמשפטם instead of כמשפט. The additional letters are taken to form the word for “water.” Rabbenu Hillel notes in his commentary that ונסכיהם has two letters in excess over ונסכה so that the word to be formed would be מײם, in the time of the Yerushalmi the standard spelling of מים.. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough⁷Since the institution of the Sabbatical year is interwoven with that of the Jubilee year and the Jubilee is possible only if the Twelve Tribes are living on their ancestral lands, the Sabbatical in the times of the Second Commonwealth is not a biblical but a rabbinic institution. It is a general rule in dealing with institutions of the Men of the Great Assembly that one is restrictive in interpretation while the Temple exists and lenient when the Temple does not exist. Since one hopes that the Temple will be re-established, the rules have to be stated in the Mishnah for future generations (Interpretation of Rav Ashi in Babli Mo‘ed Qaṭan 4a)..