Mga Sanggunian sa Talmud para sa Mga Bilang 33:3: Jerusalem Talmud Challah, Jerusalem Talmud Rosh Hashanah, Berakhot & Avot DeRabbi Natan

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.?

¹²⁹Parallel sources are Gen. rabba 6(1), Pesiqta dRav Cahana Haḥodesh, Pesiqta rabbati 15 (Haḥodesh). Rebbi Shila from Kefar Tamarta in the name of Rebbi Joḥanan: He made the moon for festive times, the sun knows its destination¹³⁰Ps. 104.19.. Because the sun knows its destination, He made the moon for festive times¹³¹Since the motion of the sun through the seasons is almost not perceptible, holidays are defined by phases of the moon.. Rebbi Berekhiah said, it is written¹³²Num. 33:3. The argument is about the statement in the verse, on the 15th day of the month.: They travelled from Rameses in the first month,etc. When {the sun} sets on the nights of the holiday there were fourteen settings preceding it¹³³This implies that the time of sunset on the first of Nisan must already be part of the new month.. This means that one counts for the moon from the setting of the sun. Rebbi Simon said, they shall be¹³⁴Gen. 1:14. At the creation it is stated that sun and moon together determine the holidays., by both of them. Rebbi Joḥanan said, it was evening, it was morning, one day¹³⁵Gen. 1:5. Without the preceding evening the day is not complete and is not counted.. Rebbi Simeon ben Laqish said, the month¹³⁶Ex. 12:2. Since “month” is written defective, it may be read “new”., until it be totally from the new one. You are finding to say, what Rebbi Joḥanan said requires the statement of Rebbi Simeon ben Laqish, and what Rebbi Simeon ben Laqish said requires the statement of Rebbi Joḥanan. If Rebbi Joḥanan had stated his but Rebbi Simeon ben Laqish had not made his statement, we would have said that he only said that all might be from the new one¹³⁷The verse in Gen. does not indicate any relationship with the declaration of the new moon; therefore the verse in Ex. is needed.. Therefore it is necessary that Rebbi Simeon ben Laqish made his statement. Or if Rebbi Simeon ben Laqish had stated his but Rebbi Joḥanan had not made his statement, we would have said that he stated day, therefore not night¹³⁸The verse in Ex. does not indicate how a day is defined. Without the verse in Gen. we could split a day between two months. Babli 20b.. Therefore what Rebbi Joḥanan said is necessary and what Rebbi Simeon ben Laqish said is necessary.

R. Abba said : Everybody admits that the Israelites were only redeemed from Egypt at even ; as it is said, "The Lord thy God brought thee forth out of Egypt by night" (ibid. v. I); but they actually left Egypt by day ; as it is said, "On the morrow after the Passover, the children of Israel went out with a high hand " (Nam. xxxiii. 3).