Mga Kaugnay na Sipi sa Levitico 23:25

HALAKHAH: “If the holiday of the New Year,” etc. Rebbi Abba bar Pappos said, Rebbi Joḥanan and Rebbi Simeon ben Laqish were sitting and questioning. They said, we have stated: “if the holiday of the New Year falls on a Sabbath, at the Temple they were blowing but not in the countryside.” If it is a word of the Torah, in the countryside it also should push aside⁴Since any positive commandment which must be performed at a fixed date pushes the Sabbath aside, such as the daily and Sabbath sacrifices in the Temple and circumcision on the eighth day.; if it is not a word of the Torah also in the Temple it should not push aside. Cahana passed by. They said, this is a [an important]⁵Corrector’s addition. man whom we may ask. They went and asked him. He said to them, one verse says, a day of sounding; another verse says, a remembrance of sounding⁶In Num. 29:1, New Year’s Day is called a day of sounding, but in Lev. 23:24 it is remembrance of sounding.. How is that? If it falls on a weekday, a day of sounding. If it falls on a Sabbath, a remembrance of sounding, one mentions it but does not blow. Rebbi Ze`ira told the colleagues to go and listen to Rebbi Levi preaching since it would be impossible that he would let a weekly reading go by without enlightenment. He came and said before them, one verse says, a day of sounding; another verse says, a remembrance of sounding. How is that? If it falls on a weekday, a day of sounding. If it falls on a Sabbath, a remembrance of sounding, one mentions it but does not blow⁷That this argument is treated as a novelty a full generation after R. Joḥanan shows that Cahana’s explanation was not disseminated.. Then also in the Temple it should not push aside⁸The Babli 29b accepts this as proof that the prohibition of blowing the shofar outside the Temple on the Sabbath must be purely rabbinic.. It was stated, on the first of the month⁹Both in Num. 29:1 and Lev. 23:24 this is the definition of the day.. Then also anywhere they know that it is the first of the month it should push aside¹⁰Since it is known with certainty which day is a Sabbath, but the exact date of New Year’s day depends on a declaration from the calendar court, it should be clear that at a distance from the court, in Temple times at a distance from Jerusalem, one cannot blow the shofar on a 30^th of Elul which is a Sabbath. (This argument is disputed in the Babli 29b).. Rebbi Simeon ben Yoḥai stated, and you shall sacrifice¹¹Lev. 23:24., at the place where the sacrifices are offered. The colleagues said before Rebbi Jonah. Is it not written, you shall convey a sounding shofar in the seventh month¹²Lev. 25:9. The verse continues, on the tenth of the month, on the Day of Atonement,you shall convey a shofar in all your Land. There can be no doubt that on a day of Atonement in a Jubilee year which is a Sabbath the shofar has to be sounded in all the Land of Israel, not just at the Temple. Since it was established in Halakhah 3:5 that the rules of New Year’s Day and Day of Atonement in a Jubilee year are identical, there seems to be no reason not to blow the shofar on a Sabbath outside the Temple., etc? He said to them, this one you convey in all your Land, therefore not another one¹³While this argument is attributed here to an Amora of the generation before the last, it is given in Sifra Behar Parashah 2(5): “Why does the verse say, on the tenth of the month, on the Day of Atonement? Since it says, on the Day of Atonement, would I not know that it is on the tenth of the month? But to tell you that on the tenth of the month it pushes the Sabbath aside in all of your Land, but the sound of New Year’s day does not push the Sabbath aside in all of your Land, only at the place of the Court.” This argument justifies Rabban Joḥanan ben Zakkai’s decision to have the shofar blown at Jabneh.. They said to him, or we might say, this one you convey in your Land, therefore another one both in your Land and outside the Land. Rebbi Jonah said, if it were written “convey a shofar in your Land”, I would have said that here he restricted and at another place he extended. But in all your Land, here he extended and at another place he restricted¹³While this argument is attributed here to an Amora of the generation before the last, it is given in Sifra Behar Parashah 2(5): “Why does the verse say, on the tenth of the month, on the Day of Atonement? Since it says, on the Day of Atonement, would I not know that it is on the tenth of the month? But to tell you that on the tenth of the month it pushes the Sabbath aside in all of your Land, but the sound of New Year’s day does not push the Sabbath aside in all of your Land, only at the place of the Court.” This argument justifies Rabban Joḥanan ben Zakkai’s decision to have the shofar blown at Jabneh..

It was stated: (Lev. 19:9) “The gathering of your harvest,” not the gathering of your plucking⁵²By hand.. Rebbi Zeïra, Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who collects⁵²By hand. ears for his dough in any quantity⁵³In the Babli this expression would mean “a minimal quantity.” In the Yerushalmi it means “a quantity of indeterminate size.” is free from peah. Rebbi Eleazar says, even with a sickle⁵⁴It is not a harvest unless some is collected for storage, not if everything is used for immediate consumption.. Rebbi Yose⁵⁵The Amora who in the Yerushalmi is known usually as R. Yasa and in the Babli as R. Assi. said, only if he left some standing. Did we not state (Tosephta Peah 1:10): “If he had five vines and he harvested them and brought them into his house⁵⁶Not to the winepress to make wine or to his roof to make raisins., he is free from fallen berries⁵⁷Berries fallen from the grape bunches during harvest, which may not be taken by the harvesters but must be left for the poor., from orlah, from the fourth year⁵⁸Orlah is the yield of the first three years of a newly planted tree that is forbidden for all use; the yield of the fourth year must be eaten in Jerusalem (or it may be redeemed and the money brought to Jerusalem) if there is a Temple. These obligations do not depend on the harvest; hence, they cannot belong to the text. Even though this text is found in both manuscripts of the Yerushalmi, it is not in the Tosephta where the reading is: he is free from fallen berries, forgotten sheaves, and peah. This is also the text implied by both Maimonides and R. Abraham ben David (הלכות מתנות עניים 4:27) and the mention of peah is implied by the discussion here. The corruption must have crept into a manuscript from which both the Leyden and the Rome manuscripts are derived.
The Tosephta does not mention a remainder; this seems to contradict R. Yasa., but he is obligated for gleanings⁵⁹Single berries which do not grow either in a bunch or in a row. They may not be harvested and must be left for the poor. Since they belong to the poor from the moment of their formation, the manner of harvesting is irrelevant.. Rebbi Yudan said, one for those which are fully ripe⁶⁰Then any collecting is harvesting and a remnant is necessary so that the obligation of peah may be fulfilled., one for those which are not fully ripe⁶¹Then peah is not due.. Rebbi Yose⁶²Ben Zabida, the late Amora. said, you may even say that both deal with the case that they are fully ripe, or both deal with the case that they are not fully ripe. There⁶³Without remainder. if he wanted to eat them as grapes, here⁶⁴A remainder is required for wine grapes. if he wanted to make them into wine, he may do so. This is informed from that and that is informed from this. This is informed from that, if he wants to eat them⁶⁵Ears of grain. Eaten as a snack directly from the field. as rubbed ears [he may do so] even if he did not leave a remainder. That is informed from this, if he wants to drink them as wine⁶⁶Even if the grapes are squeezed by hand to produce grape juice in the house. [he may do so] only if he left a remainder.