Mga Sanggunian sa Talmud para sa Mga Bilang 7:9: Jerusalem Talmud Shabbat & Jerusalem Talmud Sanhedrin

Samuel said, they taught this³⁵The disagreement between R. Aqiba and the Sages about one who throws from one private domain to another over a public domain. In his opinion, R. Aqiba declares him liable because he holds that anything within 10 hand-breadths off the soil is as if it was resting; if the object passed within 10 hand-breadths off the soil it is as if it was exported from a private to the public domain and biblically forbidden. only about lower than ten [hand-breadths]. Therefore higher than ten [hand-breadths] it is forbidden³⁶Since it says “forbidden” but not “liable”, the prohibition is purely rabbinic, not biblical.. The statement of Rebbi Eleazar implied that even higher than ten [hand-breadths] it is permitted³⁷Rashba (Novellae ad 97a) reads: “The statement of Rebbi Eleazar implied even higher than ten [hand-breadths],” meaning that the dispute between the Sages and R. Aqiba is not dependent on the height on which the object passes over the public domain. He does not read “it is permitted”. But his (and a similar remark by Ritba ad 97a) cannot be taken as witness to the text since he is dependent on his teacher Nahmanides (Novellae Sabbath, ed. M. Herschler, col. 337–338) who does not read “it is permitted” in the quote from the Yerushalmi. But since he finds it necessary in an appendix to his Commentary to justify his not reading the clause it is clear that he amended the text. It follows that the medieval authors confirm the text as given in the ms. This does not mean that Nahmanides’s emendation as adopted by Rashba not be justified; it is required by the text which follows.. For Rebbi Ila said in the name of Rebbi Eleazar, Rebbi Aqiba learned from the carts^4,Since a situation like this never occurred in the service of the Tabernacle. The Merarites had four carts (Num. 7:8) to carry the planks which formed the walls of the Tabernacle. When the latter was disassembled the carts were lined up on both of its sides and loaded there; therefore it could happen that a plank was transferred from a cart to one parallel to it (as mentioned in the next Mishnah) but never from a cart to one parallel to it when they were separated by the public domain. The loading docks of the carts were more than ten hand-breadths high and four-by-four hand-breadths wide; this qualifies them as private domains. Since the Tabernacle was disassembled during decamping and the curtains surrounding the Tabernacle removed, the area in which the carts were standing reverted to the status of public domain. (Explanation of Maimonides.)³⁸In the Babli (92a, 97a) R. Eleazar derives the prohibition of carrying in the public domain from the work of the Kehatites who carried the contents of the Tabernacles on their shoulders (Num. 7:9).; and were the carts not higher than ten [hand-breadths]³⁹Cf. Chapter 1, Notes 127–129.? Some Tannaim state “how is this”⁴⁰In the first version, which is the text of our Mishnah, Mishnah 2 is a direct continuation of Mishnah 1 and an explanation of the last sentence in that Mishnah. In the second version the two Mishnaiot are not directly connected.; some do not state “how is this”. In Rebbi Eleazar’s opinion there is “how is this”, in Samuels’s opinion there is no “how is this”.

Aḥitophel was a man great in Torah. It is written²⁴²2S. 6:1. The verse is written in military language but does not appear in a military context.: David again assembled all young men in Israel, 30’000. Rebbi Berekhiah in the name of Rebbi Abba bar Cahana²⁴³Num. rabba 4(21),12(25); Midrash Samuel 24(5).: Ninety thousand Elders did David ordain on one day, but he did not ordain Aḥitophel with them²⁴⁴Justifying Ahitophel’s hatred of David. He had enough reason as Batseba’s grandfather.. That is what is written: David again assembled all young men in Israel, 30’000. He added, 30’000. Again, 30’000, and the simple sense of the verse, 30’000; together 90’000. You find that at the moment when David came to carry the Ark of the Eternal’s Covenant, he did not carry it following the Torah²⁴⁸Num. 7:9.. They moved the Ark of God’s Covenant on a new car²⁴⁵2S. 6:3., etc. The Ark lifted the Cohanim up and tore them down to the ground; lifted the Cohanim up and tore them down to the ground. David sent and brought Aḥitophel. He told him, can you not tell me why the Ark lifted the Cohanim up and tore them down to the ground, lifted the Cohanim up and tore them down to the ground? He answered, send and ask all the wise men whom you ordained. David said, any man who knows how to put this in order but does not put it in order should end up strangled. He said something in front of it and it was steadied. That is what is written²⁴⁶2S. 6:13; 2 Chr. 15:20. The two verses contradict one another.: It was when the carriers of the Eternal’s Ark took six steps that he sacrificed a bull and a fattened calf. Rebbi Ḥanina and Rebbi Mana, one said, for every step a bull and a fattened calf and at the end seven oxen and seven rams; but the other said, for every step seven oxen and seven rams and at the end a bull and a fattened calf²⁴⁷To explain both verses (Note 246). Babli Sotah 35b.. The Holy One, praise to Him, said to Aḥitophel: Something which the schoolchildren say every day in assembly you did not say to him: to the Bene Qehat he did not give; for the service of the holy [vessels] is on them, they should carry on the shoulder²⁴⁸Num. 7:9.. But so you told him. ²⁴⁹Differently Babli Sukkah 53a; hinted at Makkot 11a. Similarly you find that when David started to excavate the foundations²⁵⁰Greek θεμελίωσις; cf. Sotah 6:2 Note 17. of the Temple, he dug down fifteen hundred cubits and did not find the abyss. At the end he found a clay pot and wanted to lift it. It told him, you cannot lift me. We asked, why? It answered, because I am here suppressing the abyss. He asked it, since when are you here? It answered, from the Moment that the Merciful spoke on Sinai: I am the Eternal, your God²⁵¹Ex. 20:2., the earth trembled and sank down, and I was put here to suppress the abyss²⁵²Cf. Babli ˋAvodah zarah 3a, Midrash Tehillim 74 #4. The reference is to Ps.76:9: The earth was fearful and quiet. The earth was fearful because it was created on condition that Israel accept the Torah; when Israel accepted the Ten Commandments the earth became quiet since its continued existence was assured. The cover on the abyss sits on the waters of the Deluge (Gen.7:11).. Nevertheless, he did not listen to it; when he lifted it the abyss rose and threatened to flood the world. Aḥitophel was standing there. He said, now David will be strangled and I shall rule. David said, any Sage who knows how to put this in order but does not put it in order should end up strangled. He said what he said²⁵³A magical spell. and it was steady. David started to sing a song of ascent, a song for a rise of 100 [cubits]. For each hundred cubits he composed a song. Nevertheless, he ended up strangled. Rebbi Yose said, that is what the proverb says, a person has to worry about the curse of a rabbi, even if it is for nothing²⁵⁴Babli Berakhot 56a, Makkot 11a.. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: The scroll which Samuel handed over to David, Aḥitophel composed it by the Holy Spirit²⁵⁵The blueprint for building the Temple (1Chr. 28:11).. What did Aḥitophel do? If anybody asked for his counsel in anything and he gave his advice, he said go and do such and such, and if you do not believe me ask the Urim and Tummim. He went, asked, and found it correct²⁵⁶Midrash Tehillim 3(4). (We do not find that the oracle could be used for anything but affairs of state.). That is what is written²⁵⁷2S. 16:23.: The counsel of Aḥitophel which he gave in those days, etc. Man is read but not written²⁵⁸Babli Nedarim 37b.; the verses could not call him “a man.²⁵⁹In Midrash Tehillim 3(4): “but an angel.””

MISHNAH: One who takes out either with his right hand, or with his left hand, or in his bosom, or on his shoulder, is liable since this was the carrying of the Kehatites⁵They were carrying the sacred contents of the Tent of Meeting on their shoulders or in their hands; Num. 7:9.. On the back of his hand, on his foot, in his mouth, on his elbow, in his ear, or in his hair, or in his money belt⁶Latin funda, -ae, f. whose opening is downward⁷In this case it cannot serve as a wallet since the money would fall out of the belt. This is a case of unprofessional use which, while prohibited, does not create liability., between his belt and his garment, or in the seam of his garment, in his shoe, or in his sandal, he is not liable since he did not take out in the way of takers-out.