Вайикра 16:2 Ссылки в Талмуде: Jerusalem Talmud Sukkah, Jerusalem Talmud Taanit, Jerusalem Talmud Yoma & Jerusalem Talmud Shabbat

⁴⁴This paragraph is from Šabbat Chapter 1, Notes 118 ff. While here the problem is that a roof less than 10 hand-breadths from the ground does not have the status of a cover, for the rules of the Sabbath public domain reaches only from the ground to a height of 10 hand-breadths, while private domain extends to an indefinite height. The parallel discussion in the Babli is Sukkah5a. Since the entire discussion is Amoraic, one must conclude that for earlier times the limitation of the public domain to 10 hand-breadths from the ground and the minimal height required for a sukkah was tradition not subject to verification from biblical sources. From where that higher than ten [hand-breadths] is a different domain? Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: There I shall make My Appearance to you, and I shall speak to you from above the cover⁴⁵Ex. 25:6.. And it is written, you have seen that from Heaven I spoke to you⁴⁶Ex. 20:22.. Since speech mentioned there is from another domain, also speech mentioned here is from another domain. But is the Ark not nine hand-breadths⁴⁷1.5 cubits (Ex. 25:10).? In the House of Rebbi Yannai they said, the cover was one hand-breadth⁴⁸In the Babli 5b, this is questioned but in the end accepted. The biblical data do not fit the assertion. The cover was square of surface area 3.75(cubit)² (Ex. 25:17). The hand-breadth and the cubit are not well defined.. If we take a small hand-breadth of 8.5 cm, cubit 51 cm, then a cover 2 cubits long, 1.5 cubits wide, and one hand-breadth height would have a volume of 108(hand-breadths)³ = 66 (dm)³. Since the cover was of pure gold, of specific weight about 19, the total weight would have been 1260 kg. But the total weight of gold contributed for the Tabernacle (Ex. 38:24) was 29.25 talents or, on a basis of 12.5 g for the sheqel, about 1097 kg, not to speak of the fact that a weight of 1.26 tons would have crushed the wooden ark. All these data were well within the knowledge of antiquity. One has to conclude that they imagined the cover to be hollow.. Rebbi Ze`ira asked, from where that the cover was one hand-breadth? Rebbi Ḥananiah bar Samuel stated, for all the vessels in the Sanctuary the Torah gave the measure of length and width, and gave the measure of its height. Except for the cover where the Torah gave the measure of length and width, but did not give the measure of its height. Therefore we shall learn it from the smallest vessel in the Sanctuary, you shall make for it a frame of one hand-breadth all around⁴⁹This cryptic statement is explained in the Babli (in the name of Rav Aḥa bar Jacob’s teacher Rav Huna) as referring to Lev. 16:2 where Aaron is warned not to appear before the face of the cover except on the day of Atonement. This implies that the cover was not simply a sheet lying over the Ark but had a face, a vertical dimension which is not negligible.. Since there it was one hand-breadth, so also here one hand-breadth. But maybe it refers only to: make a golden wreath as its frame all around⁵⁰It is impossible to say that in general a new domain starts at 10 hand-breadths since it is commonly accepted that a private domain remains private to an indeterminate height. The Ark was standing in the private domain of the Sanctuary; a reference to it seems to be irrelevant.? Since there it is a minimal size, so here also a minimal size. What about it? Rav Aḥa bar Jacob said, face. There is no face less than a hand-breadth⁵¹In the desert, the Ark was travelling in front of the people (Num. 10:33) while the Sanctuary was carried in the middle (v. 17). At the resting place, the Ark automatically assumed a West-East direction so that the Sanctuary could be placed around it and the tribes camped correctly in the four directions of the compass (Num.2). The Ark had functions outside the Sanctuary; the reference is legitimate..

One verse says, in front of the cover¹⁹Lev. 16:2. (But maybe Lev. 4:17 was intended.), but another verse says, in front of the holy gobelin²⁰Lev. 4:6, the purification offering of the anointed High Priest.. Rebbi Aḥa said, Rebbi Abbahu and the rabbis disagree. One said, if the Patriarch sins, majesty remains in place. If the community sinned, majesty is not in place²¹In the Babli, Zevaḥim41b, the idea is formulated so: If an individual revolts, the king’s government is unchanged; if an entire country revolts, the king’s government is abolished.. But the other one said, because teacher and student sinned, they have to go public and be noticed, following and he shall remove the bull to outside the camp²²Lev. 4:21.. Ḥizqiah stated: it is a hint. Anywhere there is an anointed one there is the Ark²³As long as anointed High Priests officiated in the Temple, the Ark was in the Holiest of Holies. In the Second Temple, whose High Priests were invested but not anointed, there was no Ark.. Anywhere there is no anointed one there is no Ark. This follows what Rebbi Samuel ben Aina said in the name of Rebbi Aḥa²⁴Makkot2:7 (Notes 124–130), Horaiot3:2, Babli Yoma21b: Five things was the last Temple missing which were in the first Temple, as it is written²⁵Hag.1:8.: I shall be pleased with it and I will be honored. It is written I will be honored, without the letter he²⁶Ketib וְאֶכָּבֵד, Qere וְאֶכָּֽבְדָ֖ה. Both spellings make sense. The missing ה is interpreted in the Alexandrian system of numeration as “5”.. These are the five things which the last Temple was missing which were in the first Temple. They are: The {heavenly} fire, the Ark, Urim and Tummim, anointing oil²⁷It is stated in Ex.30:23 that only Moses himself could compound this oil and in v. 31 that it should be used for all subsequent generations. By tradition, Josia buried the oil flask together with the Ark of the Covenant in the Temple Mount (2Chr.35:3) after the prophetess Hulda informed him of the imminent destruction of the Temple., and the Holy Spirit.

Everybody agrees that if he brought them inside one by one, he atoned, but he transgresses because of unnecessary entry⁵²An unnecessary entry into the Holiest of Holies is a deadly sin, Lev. 16:2.. About which one does he transgress? The colleagues say, about the last one. Rebbi Yose said to him, one tells him to enter and you are saying so? But it is about the first one. There, we have stated⁵³Mishnah Ševuot 2:4 (Note 60). The text there, reported in slightly different formulation, seems to be the correct one: “How is that? About which of them does he become liable? About the first or the last? The colleagues say, about the first. Rebbi Yose told them, one says to him, leave, and you say about the first? But we must hold about the last.” The improper behavior was that he tarried, not that he entered when pure. This parallels the first case, where the first entry was necessary and therefore legitimate, only the second one is unnecessary and sinful.: “If he prostrated himself, or tarried that he could have prostrated himself, or left on a lengthy path, he is liable⁶⁰In this and the next sentence, the places of “R. Yose” and “the rabbis” have to be switched since the simple meaning of the verse supports R. Yose. Tosephta 2:12..” About which one is he liable? The colleagues say, about the first one. Rebbi Yose said to him, one tells him to leave and you are saying so? But it is about the last one.