Йеошуа 5:11 Ссылки в Талмуде: Jerusalem Talmud Challah

Rebbi Jonah asked before Rebbi Jeremiah: When Israel entered the Land and found there green grain standing, would that have been forbidden as new⁷Before the ‘omer, cf. Chapter 1, Notes 3–5.? He said to him, why not? So far green, even dry? He said to him, even dry, even cut. Then even grain in storage! So I am saying, Israel should not have eaten maẓẓot in the Passover nights⁸But they observed Pesaḥ on the 14th (Jos. 5:10); how could they have fulfilled the commandment to eat the meat “with maẓẓot and bitter herbs” when all grain was forbidden as new since the preceding year there could not have been any ‘omer and, according to the argument of the preceding paragraph, the laws were applicable retroactively?! Rebbi Jonah said, after I left there, I wondered that I did not say to him, it is different because a positive commandment overrides a prohibition⁹This is the position accepted everywhere in the Babli where, however, the principle is severely restricted (Yebamot 3b/4a).. In the opinion of Rebbi Jonah who said, a positive commandment overrides a prohibition even if it is not written next to it, it is understood. But according to Rebbi Yose who said, a positive commandment overrides a prohibition only if it is written next to it¹⁰The disagreement between Rebbis Jonah and Yose is also discussed Yom Ṭov 1:3 (fol. 60b, bottom) and commented upon by Or Zarua‘ vol. 2, #234. The position of R. Yose is not mentioned in the Babli. As Tosaphot note in Qiddušin 38a (an opinion attributed by Or Zarua‘ to R. Jacob ben Meїr of Provins), the argument of R. Jonah is weak since even according to him, only the first bite of maẓẓah would be permitted as a positive commandment; all further consumption of new bread would have been sinful.? What Gentile traders sold them, or following Rebbi Ismael, since Rebbi Ismael said, any “coming”¹¹Any commandment introduced with the remark: “When you come to the Land.” mentioned in the Torah means after 14 years, seven of their conquest, seven of the distribution¹²Cf. Ševi‘it 6, Note 10. The statement of R. Ismael is discussed at length in Babli Qiddušin 37a–38a; it is quoted in Yerushalmi ‘Orlah 1:2 (fol. 60d), Soṭah 7:4 (fol. 21c), 9:1 (fol. 23c).. Rebbi Abun bar Cahana objected: Is it not written (Jos. 5:11): “They ate from the produce of the Land the day after the Pesaḥ,” on the sixteenth! Rebbi Eleazar ben Rebbi Yose objected before Rebbi Yose: Is it not written (Num. 33:3): “The day after the Pesaḥ, the Children of Israel left with raised hand before the eyes of all of Egypt.” Not on the fifteenth¹³Pesaḥ in Biblical texts is only the sacrifice of the afternoon of the 14th of Nisan. Only in rabbinic texts does Pesaḥ stand for the holiday of unleavened bread, usually called Passover, starting on the 15th. The objection of R. Abun bar Cahana is anachronistic.?

“If it was exported¹⁴Outside the Land of Israel., Rebbi Eliezer declares it obligated but Rebbi Aqiba declares it free.” They said, Rebbi Eliezer [is explained] from his quote, Rebbi Aqiba from his quote. Rebbi Eliezer from his quote; what is the reason of Rebbi Eliezer? (Num. 15:18) “From the Land’s bread,” wherever it may be. Rebbi Aqiba from his quote; What is the reason of Rebbi Aqiba? (Num. 15:17) “To the Land into which I am bringing you;” there you are obligated; you are not obligated outside the Land.