Talmud Jerusalem
Talmud Jerusalem

Talmud for Yoma 7:1

ארבע עשרה עמידות ושלש עשרה פירוקין על דעתיה דרבי חייה בר יוסף כר' יוסי בי רבי יודה היה שם עשרים ואחת עמידות ועשרים פירוקין מניין לפירוקין א"ר זעירה (במדבר ז׳:א׳) ויהי ביום כלות משה להקים את המשכן ביום שכלו הקמותיו. רשב"ל אמר (ויקרא ח׳:ל״ד) כאשר עשה ביום הזה צוה ה' וגו' ולא כבר תניתה חדא בשם ר' יוחנן וחדא בשם רשב"ל בשמיני אית תניי תני נמשח ואית תניי תני לא נמשח אית תניי תני נתפרק אית תניי תני לא נתפרק א"ר חנין פשט הוא לן מאן דאמר נמשח נתפרק ומ"ד לא נמשח לא נתפרק מ"ד נמשח ניחא דכתיב (שם) וימשחם ומ"ד לא נמשח מה מקיים וימשחם מעלה אני עליכם כאילו שהוא מחוסר משיחה ומשחתם אותו מ"ד נתפרק ניחא דכתיב (שמות כ״ט:ל״ז) שבעת ימים יכפרו את המזבח מ"ד לא נתפרק מה מקיים שבעת ימים יכפרו על המזבח כפרה שהיא בדם כהדא דתני על זה ועל זה היו מזין עליו מכל החטאות שהיו שם כדי שיכנסו המים תחת הדם דברי ר' יהודה ר' יוסי אומר תחת הדם ותחת שמן המשחה פירש בן בתירה שמא יבא על אשתו נידה וידחה כל שבעה וישראל חשודין על הנידות כיי דתנינן תמן היה משמש עם הטהורה אמרה לו נטמאתי פירש מיד חייב שיציאתו הנייה לו כביאתו אשכחת אמר מאן דא"ר יוחנן צריכה לבן בתירה מ"ד בן בתירה צריכה לר' יוחנן אילו א"ר יוחנן ולא אמרה בן בתירה הוינן אמרין ישמש מטתו וישן לו בלשכת פלהדרין הוי צורכה להיא דאמר בן בתירה אילו אמר בן בתירה ולא א"ר יוחנן הוינן אמרין יפרוש ממטתו וישן לו

R. Aha said: It is written (in Gen. xliv. 3): "As soon as the morning was light." The Tori calls the light "morning." R. Ishmael taught: It is written "every morning," so as to give a limit for him who desires to know when the morning commences. R. Yosse bar R. Aboon said: If you think to call night, the time that the sun takes to traverse the heavens (from dawn to radiancy), it would be equivalent to saying that the day and the night do not resemble each other (the night would lengthen out to the morning by this addition; but we are taught that on the first day of the Equinox of Nissan ', and on the first day of the Equinox of Tissri, the day and the night are equal). R. Hoona says: One can accept the usual custom as a term of comparison. Thus, when the king starts to go out, he is said to be out; but when he commences to return, he is not said to be returned, until it is an accomplished fact (it is the same with the sun). In standing up to recite the Prayer ('Amida), the feet must be met. There are two opinions on this subject, viz. that of R. Levi, and that of R. Shimon. The one says: it is to imitate the angels; the other says: it is to imitate the priests. The latter opinion is founded on the verse, " Neither shalt thou go up by steps to mine altar" (Exod. xx. 2); for the priests had to go to the altar by placing the toe beside the heel, and the heel beside the toe (i.e. by taking very little steps). The former opinion is based on the verse, " And their feet were straight feet" (Ezek. i. 7). Now, II. Hanina bar-Andira, in the name of R. Samuel bar-Zootai, says : The angels have no knee-joint, according to (Dan. vii. 16), " I came near unto one of them, that stood (always) by.'" R. Hoona says: If one sees the priests in the Synagogue at the time of their first blessing of the people, one must say: «' Bless the Lord, ye his angels" (Ps. ciii. 20); if at the second benediction: "Bless ye the Lord, all ye his hosts" (Ps. ciii. 21); if at the third benediction: "Bless the Lord, all his works" (Ps. ciii. 22). For the Prayer of Mousaph (additional)

Jerusalem Talmud Megillah

“One does not skip in the Torah.” Rebbi Jeremiah in the name of Rebbi Simeon ben Laqish: Because one does not scroll the book of the Torah in public. Rebbi Yose asked, think of it, if it was a small paragraph130If one continues on the same page after an interruption, nothing has to be scrolled.? But so that Israel should hear the Torah in due order. But did we not state131Mishnah Yoma7:1.: “he reads after the death132Lev. 16. and but on the tenth day”133Num. 29:7–11. The sacrifices detailed in Num. 29:7–11 (offered by the High Priest in his year-round “golden” garments) are completely different from those required by Lev. 16, for whose service white linen garments are prescribed. Therefore mention of the text in Num. 19 is essential, but scrolling such a large distance would be an interruption of the public service.? There is a difference since this is the order of the day. You should know this, as Rebbi Simeon ben Laqish said, one never recites from memory but here he recites. Rebbi Yose ordered Bar Ulla, the beadle of the synagogue of the Babylonians: If there is one Torah134On a day which in the Babylonian rite requires reading two different sections, such as a New Moon celebrated on a Sabbath, or a holiday. Then the Torah has to be scrolled, but this should not be done in public., scroll it behind a curtain. If there are two, take away one and bring the other28Is reading without translation legitimate?.
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Jerusalem Talmud Yoma

Samuel said, both for undressing and for dressing are for the future100The sanctifications at a change of dress are not biblical. According to the reason given for the rabbis’ position, both are intended for the next step in the service.. Bar Qappara said, one for the future and one for the past, both for dressing101For him, each step in the service needs sanctification before and after. The second sanctification is not for taking off the garments but for the garments he is wearing at the moment of sanctification.. Rebbi Joḥanan said, everybody agrees that the first sanctification is for the future102The first sanctification at the start of the morning service is a biblical requirement, Ex. 30:21. Therefore there is no requirement of sanctification when the High Priest takes off his profane clothing.. Rebbi Joḥanan said, everybody agrees that the first sanctification is obstructive103Without this sanctification, the High Priest would be disqualified from serving.. What is the reason? An eternal law for your generations104A misquote from Ex. 30:21.. Rebbi Joḥanan said, everybody agrees that the last sanctification is for the past. Rebbi Yose said, the Mishnah105Mishnah 7:4. says so. “They bring him his own clothing and he dresses.” Does anybody sanctify his hands and legs to wear profane clothing? Rebbi Joḥanan said, and he shall wear them106Lev. 16:4.. The dressing is obstructive107Obviously he cannot serve naked, but the emphasis is on wear them: all four garments enumerated in the verse form an inseparable unit., but sanctification of hands and legs is not obstructive. And similarly, the dressing is obstructive, but sanctification of hands and legs is not obstructive108All changes of dress during the day are biblical prescriptions but the accompanying sanctifications (except the first, as stated) are required but their omission does not disqualify. Babli Zevaḥim 19b..
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