Mga Sanggunian sa Talmud para sa Levitico 23:32: Jerusalem Talmud Nedarim, Jerusalem Talmud Horayot, Jerusalem Talmud Yoma & Berakhot

A private person who committed himself for a fast day²⁸By making the vow on the day before (commonly after the afternoon prayer). A common fast is only during daytime., eats and drinks after nightfall. But if he said a public fast day²⁹Following the rules of the Day of Atonement which runs from evening to evening (Lev. 23:32)., he eats and drinks only during daytime. If he made a vow to fast³⁰And indicated the dates of the days he wanted to fast. and it turned out to fall on Sabbath days or holidays, he is whipped but does not need permission from a Sage³¹Since festive meals are required on the Sabbath or any holiday of pilgrimage by biblical law, it is sinful to make a vow to break a biblical law (which subjects to vower to punishment) even though the vow is invalid (and does not need invalidation by a rabbi).. If he made a vow to fast and it turned out to fall on days written in the Scroll of Fasts³²The collection of beraitot describing the days on which in Pharisaic practice fasts are forbidden. These include the days before and after holidays, Ḥanukka (a popular holiday having no biblical source since the books of Maccabees are disavowed in Jewish tradition), Purim (a biblical holiday based on the book of Esther which has no status of holiness), and a great number of days recording the ascent of the pharisaic sect to dominance in Jewish public life, in particular Temple practice. These later dates would have lost their significance with the destruction of the Temple. The last event mentioned in the Scroll of Fasts is the revocation of Hadrian’s decrees by Antoninus Pius. This shows that the Scroll of Fasts is tannaїtic; its abolition was an amoraitic problem., Rebbi Ḥizqia and Rebbi Yudan in the name of Rebbi Ḥiyya bar Abba: One said, he fasts but does not finish, but the other one said, he is whipped but does not need permission from a Sage. That is, you say that before the scroll of fasts was abolished. But when the Scroll of Fasts was abolished, all this was abolished. Rebbi Ḥanania³³Probably a scribal error for “R. Ḥanina”. and Rebbi Joḥanan both say that the Scroll of Fasts was abolished³⁴In the Babli, Roš Haššanah 18b, R. Ḥanina holds that the Scroll of Fasts was abolished, R. Joḥanan that it was not abolished (since usually Rabbis Ḥanina and Joḥanan are opposed to one another).. Rebbi Joshua ben Levi said, the Scroll of Fasts was abolished. Rebbi Joḥanan said, yesterday I was sitting and stating: “It happened that they decreed a fast day at Lod during Ḥanukka. Rebbi Eliezer went and had a haircut, Rebbi Joshua went and took a hot bath. Rebbi Joshua said to them, go and fast for what you fasted.” And you say, the Scroll of Fasts was abolished? Rebbi Abba said, even though you say that the Scroll of Fasts was abolished, Ḥanukka and Purim were not abolished³⁵The Babli agrees,Roš Haššanah 19b.. The acts of the rabbis imply that the Scroll of Fasts was abolished: Rebbi Jonathan fasted on the day before New Year’s Day. Rebbi Abin fasted on the day before Tabernacles. Rebbi Ze‘ira fasted 300 fast days, and some say 900 fast days and did not care about the Scroll of Fasts. Rebbi Jacob bar Aḥa told the scribes: If a woman comes to ask you, tell her that one may fast any day except Sabbaths, holidays, New Moons, the intermediary days of holidays, Ḥanukka, and Purim.

If he ate a full olive sized piece⁸⁰Kosher food, which only is forbidden on the Day of Atonement. but there is doubt whether he ate it on the Day of Atonement or before the Day of Atonement. The atonement atones for the doubt⁸¹Cf. Chapter 1, Note 19.. Whether he ate it on the Day of Atonement or after the Day of Atonement. The colleagues say, atonement atones for the doubt⁸²If the food was eaten in the twilight at the end of the Day of Atonement and the next day already had started, no sin was committed (Lev. 23:32). If it still was the day of Atonement, doctrine is that in the absence of a scapegoat the end of the day provides the Atonement [Yoma 8:8 45c l. 15; Ševuot 1:9 33c l. 3, lacunary Sanhedrin 10:1 Note 34; Tosefta Kippurim 4:17].. Rebbi Mattaniah said, the atonement atones only for doubt of the kinds of blood⁸³R. Mattaniah holds that the Day of Atonement only eliminates a suspended reparation sacrifice which certainly was due. But in the case where the doubt arises whether it was the Day of Atonement or not, there is no prior obligation and, therefore, it cannot be eliminated.. A Mishnah supports the colleagues: “Sabbath and the Day of Atonement and he worked in twilight.⁸⁴Mishnah Keritut 4:2. The Mishnah deals with a case which is impossible in our computed calendar, where the Day of Atonement was either Friday or Sunday and somebody was doing some forbidden work during the twilight between the days. R. Joshua, the overriding authority, holds that in this case no suspended sacrifice is due since one may assume that part of the work was done on the day of Atonement; this part of an unintended sin then is eliminated, leaving an incomplete work for the Sabbath which needs no sacrifice (Note 60). This shows that the colleagues are correct in extending the power of the Day of Atonement.” As you take it, if it was the Day of Atonement, it atoned. If it was weekday, it is permitted. But did we not state “he ate”⁸⁵The questioner thinks that the food in question was forbidden fat. In that case, the Day of Atonement cannot eliminate the obligation of a suspended sacrifice for the following night. The answer is that in contrast to the cases considered earlier, one supposes that kosher food was eaten.? Rebbi Yose ben Rebbi Abun said, eating permitted [food].

⁸¹Sifra Emor Pereq 14(3). Babli 81 a.“Warning about work on the day: Any work you shall not do⁸²Lev. 16:29.. Punishment, and I shall destroy this person⁸³.Lev. 23:30.. Warning about deprivation on the day, for any person who will not be deprived⁸⁴Lev. 23:29.; punishment, and this person will be extirpated⁸⁴Lev. 23:29..” There is no warning about work in the night, there is no punishment. There is no warning nor punishment written for deprivation in the night⁸⁵In both verses quoted from Lev. 23 it is stressed בְּעֶ֖צֶם הַיּ֣וֹם הַזֶּ֑ה which in general in interpreted “in full daylight” (Mekhilta dR. Ismael Bo 9.) Since the night is forbidden as is the day (Lev. 23:32), there is an obvious contradiction to be resolved..