Talmud for Sukkah 4:1
היתה למטה מעשרה ותולה בה עיטורין שהן ראויין לסכך בהן ממעטין בה לפסול. ואם לאו ממעטין בה לכושר. היתה למעלה מעשרים אמה ותולה בה עיטורין שהן ראויין לסכך בה ממעטין בה לכושר ואם לאו ממעטין בה לפסול. אמר רבי שמי כשם שאמרו למעלן כך אמרו למטן. קש ותבן אין ממעטין בה עפר וצרורות ממעטין. אמר רבי יוסה בי רבי בון עלו בו עשבים אין ממעטין בה. מנין למעלה מעשרה שהיא רשות אחרת. רבי אבהו בשם רשב"ל (שמות כ״ה:כ״ב) ונועדתי לך שם ודברתי אתך מעל הכפורת. וכתיב (שמות כא) אתם ראיתם כי מן השמים דברתי עמכם. מה דיבור שנאמר להלן רשות אחרת אף דיבור שנאמר כאן רשות אחרת. וארון לא תשעה טפחים הוא. דבית ר' ינאי וכפורת טפח. ר' זעירה בעי מנין לכפורת שהיא טפח. תנא רבי חנינה בן שמואל כל הכלים שהיו במקדש נתנה התורה מידת אורכן ורחבן ושיעור קומתן חוץ מן הכפורת שנתנה התורה מידת ארכה ורחבה ולא נתנה שיעור קומתה. ונלמדינה מכלי קטן שבמקדש. (שמות כ״ה:כ״ה) ועשית לו מסגרת טפח סביב. מה כאן טפח אף כאן טפח. או אינו אלא (שם) ועשית זר זהב למסגרתו סביב. מה כאן כל שהוא אף כאן כל שהוא. מאי כדון רב אחא בר יעקב אמר (ויקרא י) פני. אין פני פחותים מטפח. רבי יוסה בעי אילו מגדל שהוא עומד בתוך הבית גבוה כמה שמא אינו מותר להשתמש מתוכו לבית ומן בית לתוכו. אלא בשעת שהיה מרבע להן את הרוחות אנן קיימין. ניחא כמאן דאמר באמת ששה. ברם כמ"ד באמת חמשה. וארון לא שבעה טפחים ומחצה הוא. רב יעקב בר אחא אמר דבית רבי ינאי ור"ש בן יוצדק. חד יליף לה מן הארון. וחורנה יליף לה מן העגלות. ולא ידעינן מאן דיליף לה מן הארון מאן דיליף לה מן העגלות. מסתברא דבית רבי ינאי ילפי לה מן הארון דבית ר' ינאי אמרי ארון תשעה וכפורת טפח. ור"ש בן יוצדק יליף לה מן העגלות. ר' זעירה בעי מנין לעגלות שהן גבוהות י'. א"ר יוסה ואפי' תימר גבוהות י'. לא כן תני בשם ר' נחמיה צב
If it becomes shadowy, the intermediate period (twilight) has arrived. If darkness has set in, so that the upper atmosphere has become indistinguishable from the lower, night has arrived. Rabbi says: When, at the period of the new moon, the sun commences to go down and the moon to appear, it is twilight.
Jerusalem Talmud Rosh Hashanah
Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: It is written101Lev. 27:33. When one counts the calves or lambs born in one tax year, the tenth must be consumed, if unblemished as a sacrifice (of which the altar gets the blood but the Cohanim nothing); if blemished as profane food., do not investigate between good or bad. If he transgressed and investigated, does he transgress102If one transgressed the biblical injunction and substituted an unblemished animal for a blemished one, both animals are dedicated (Lev. 27:34). The question now is whether he transgresses the commandment “do not tarry” unless the substituted animal was sacrificed within one year or before three holidays have elapsed.? He told him, for anything which comes to permit one does not transgress. What does it come to permit? Here the Torah permitted to dedicate deficient animals103Since the sanctity of the tithe is conferred on the substituted animal even if it is blemished and the original unblemished.. There, we have stated104Mishnah Nega`im14:7; the purification ritual of the healed sufferer from skin disease (Lev. 14:1–32.): “On the eighth day he brings three animals, purification sacrifice, reparation sacrifice, and elevation sacrifice. But the poor man brought birds as reparation and elevation offerings.” Is not the bird105This word is missing in G and it seems that it should be deleted. It is stated in Lev. 14:10 that the rich sufferer from skin disease brings two undifferentiated male sheep and one female. The female automatically is the purification offering; of the males one will be designated by the Cohen as reparation offering and the other as elevation offering. Therefore the dedication of the purification offering precedes that of the reparation offering. Now Mishnah Zevaḥim10:5 notes that while in general purification offerings precede reparation ones, for the healed sufferer from skin disease this is not so since the ritual described in vv.14–18 is the prerequisite for the other two sacrifices. Therefore the dedication of the purification offering which is not a bird happens at a time when the animal cannot be sacrificed. In the case of the poor man, the birds for purification and elevation offerings are dedicated after the lamb of the reparation offering; the argument is not applicable. as reparation offering deficient in time next to the reparation offering? Rebbi Eleazar said, here the Torah did permit to dedicate those deficient in time. Rebbi Abba bar Mamal asked before Rebbi Immi: It is written106Num. 6:10, sacrifices of the impure nazir., on the eighth he shall bring. If he transgressed and did not bring, does he transgress107As before, if the impure nazir does not bring his sacrifices on the eighth day, would he transgress “do not tarry” if he waited more than 3 holidays or one year to bring them?? He told him, for anything which comes to permit one does not transgress. What does it come to permit? As Rebbi Eleazar said, here the Torah did permit to dedicate those deficient in time108As for the healed sufferer from skin disease.. Rebbi Yose ben Rebbi Abun said, all seven days one does not tell him, bring. Afterwards one tells him, bring109He disagrees and holds that both the healed sufferer from skin disease and the impure nazir transgress the prohibition “do not tarry” immediately at the end of the eighth day.. A baraita disagrees with Rebbi Yose ben Rebbi Abun: Everybody plans and brings his sacrifices on the holiday110It is presumed that anybody making a vow to offer a sacrifice from the start intends to fulfill his vow on a holiday of pilgrimage; the same holds for obligatory sacrifices whose obligations arise in the meantime.. One understands a nazir. Is the sufferer from skin disease not missing atonement111The nazir who was impure by the impurity of the dead is purified by sprinkling with water containing ashes of the Red Cow and immersion in a miqweh; his sacrifice on the eighth day is the start of his new period of nezirut. He may bring his holiday offering on the holiday itself and later his nazir offering during the holiday week. But for the sufferer from skin disease the reparation offering is required to permit him access to the Temple domain; by necessity this would have to occur before the holiday for him to make a valid pilgrimage.? And did we not state112Mishnah Sukkah4:1. As explained there in Halakhah 4, if the first day of the holiday is a Sabbath, the festival offering which is the symbol of joy may be brought only on the second day, and there would only be 7 days of joy., Hallel and joy eight? Explain it for a nazir. Rebbi Sachariah the son-in-law of Rebbi Levi asked, the beginning one explains for a nazir and the end for a sufferer from skin disease113This refers to Mishnah Sukkah4:6. Eight days of joy are possible for the nazir(if the first day of the holiday is not a Sabbath), but the last day also is accessible to the sufferer from skin disease who brings his enabling sacrifice during the holiday week.? Rebbi Ḥanania the son of Rebbi Hillel said, was this not already objected there? And Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat. Here also, Cohanim and the goat114As explained in Sukkah4:5, Note 82. Eight days of joy (i. e., eating sacrificial meat) always is possible for the Cohanim in the Temple. Since it is not implied that everybody is required to have 8 days of access to sacrificial meat, there is no problem with the healed sufferer from skin disease: he may bring his enabling sacrifice during the holiday week and the holiday is counted for him..
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Jerusalem Talmud Chagigah
HALAKHAH: 127This paragraph also is Sukkah5:4, explained there in Notes 73–82. Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage128As regards the obligation to bring well-being sacrifices for the consumption of meat.. Rebbi Abba objected, was it not stated: With the pilgrimage offering of the Fourteenth one fulfills the obligation of joy but one does not fulfill the one of well-being offerings? Rebbi Ze`ira said, explain it that he slaughtered it on the holiday. Rebbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rebbi Ze`ira said, when we still were there, we heard stated Ulla bar Ismael in the name of Rebbi Eleazar. When we came up to here we heard stated, Rebbi Ḥiyya in the name of Rebbi Eleazar: only be joyful129Deut. 16:15., to add the night of the las festival day for joy. Or maybe also the nights of the firs day of the festival? Or inverse? Rebbi Ḥiyya in the name of Rebbi Eleazar: and you shall be joyous on your festival of pilgrimage130Deut. 16:14.. When you are obligated for a sacrifice of pilgrimage you are obligated for joy. They objected, did we not state, “hallel and joy eight”131Mishnah Sukkah4:1.? Think of it, if the first day of the holiday falls on a Sabbath! He cannot slaughter on the eve of the holiday since Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar said, with pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. He cannot slaughter on the holiday since we already have learned that the pilgrimage offering does not push aside the Sabbath. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat132If the first day is a Sabbath, all required holiday sacrifices are brought on the altar. They all are holocausts except for the goat as purification offering whose meat is eaten by the Cohanim. But since it is a Sabbath, it may not be cooked or roasted for private use and the meat must be eaten raw. The Babli Pesaḥim 71a holds that eating raw meat is no joy..
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Jerusalem Talmud Yoma
213This text also appears in Sukkah 4:8 (ב). It is an intellectual construct, rather than a historical report. Some want to say, he was the same for the Cow214Where the Sadducees insisted that the Cohen who burns the Red Cow must be pure from the preceding sundown. However, it is difficult to square what is reported in Tosephta Parah 3:8 with what is presumed here: “It happened that a Sadducee was pure from the preceding sundown when he came to burn the Cow, but Rabban Joḥanan ben Zakkai realized it; he came and leaned both of his hands on him and told him, Sir High Priest, how wonderful you are as High Priest, go and immerse yourself. He went down and immersed himself. After he came back he grated his earlobe and said to him, Ben Zakkai, when I shall be free to deal with you; he answered him, if you will be free. It was not three days before they put him in the grave.”
Biblical impurity is only original impurity and derivative impurity in the first degree. Rabbinic impurity has derivative impurity in the second degree for unwashed hands, third degree impurity for heave, and fourth degree for sacrifices. Therefore, the intrinsically pure Ben Zakkai (who before the destruction of the Temple was not Rabban), by putting his second degree impure hands on the priest defiled the latter for sacra and forced him to immerse himself in a miqweh. Our sources seem to describe the Sadducee position correctly; cf. Dead Sea Scrolls fragment 4Q394, lines 16–18., on Tabernacles215Mishnah Sukkah 4:8, Tosephta Sukkah3:16. The popular ceremony of water offering on the altar has no explicit foundation in the biblical text and was opposed by Sadducees (possibly only by the Boethusian sect.) A priest who poured out the water in contempt of the rite was killed by the etrogim(citrus medica) which the people threw at him., and on the Day of Atonement. Rebbi Simon does not say so, but either the Cow and Tabernacles was one and Atonement one, or Cow and Atonement was one and Tabernacles one. He who said, after a short time he died, he did all three. He who said, his nose gushed out worms and something like a calf’s hoof grew in his brain, follows him who said, either Cow and Tabernacles was one and Atonement one, or Cow and Atonement was one and Tabernacles one. The Courtyard cried about them, get out of here, sons of Eli, you defiled our God’s Temple216. Babli Pesaḥim 57a, Keritut 28a.. “On that day217At Tabernacles, when the people threw their etrogim at the priest standing on the altar. Tosephta Sukkah 3:16; Babli Sukkah48b., the corner of the altar was damaged and they put a block of salt there lest it should look deficient since any altar without corner, or walkway218The extension at half-height of the altar, allowing a priest to walk around the altar and pour blood at its four corners., or base219. A hollow at the base of the altar into which remnants of sacrificial blood were poured. is disqualified.”
Biblical impurity is only original impurity and derivative impurity in the first degree. Rabbinic impurity has derivative impurity in the second degree for unwashed hands, third degree impurity for heave, and fourth degree for sacrifices. Therefore, the intrinsically pure Ben Zakkai (who before the destruction of the Temple was not Rabban), by putting his second degree impure hands on the priest defiled the latter for sacra and forced him to immerse himself in a miqweh. Our sources seem to describe the Sadducee position correctly; cf. Dead Sea Scrolls fragment 4Q394, lines 16–18., on Tabernacles215Mishnah Sukkah 4:8, Tosephta Sukkah3:16. The popular ceremony of water offering on the altar has no explicit foundation in the biblical text and was opposed by Sadducees (possibly only by the Boethusian sect.) A priest who poured out the water in contempt of the rite was killed by the etrogim(citrus medica) which the people threw at him., and on the Day of Atonement. Rebbi Simon does not say so, but either the Cow and Tabernacles was one and Atonement one, or Cow and Atonement was one and Tabernacles one. He who said, after a short time he died, he did all three. He who said, his nose gushed out worms and something like a calf’s hoof grew in his brain, follows him who said, either Cow and Tabernacles was one and Atonement one, or Cow and Atonement was one and Tabernacles one. The Courtyard cried about them, get out of here, sons of Eli, you defiled our God’s Temple216. Babli Pesaḥim 57a, Keritut 28a.. “On that day217At Tabernacles, when the people threw their etrogim at the priest standing on the altar. Tosephta Sukkah 3:16; Babli Sukkah48b., the corner of the altar was damaged and they put a block of salt there lest it should look deficient since any altar without corner, or walkway218The extension at half-height of the altar, allowing a priest to walk around the altar and pour blood at its four corners., or base219. A hollow at the base of the altar into which remnants of sacrificial blood were poured. is disqualified.”
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