Joma — Talmud Jeruschalmi

Joma

Joma — Talmud Jeruschalmi på Beth HaMidrash: den hebreiska texten och dess svenska översättning, med Raschi och de stora kommentatorerna. Gratis, på nätet.

משנה: שִׁבְעַת יָמִים קוֹדֶם לְיוֹם הַכִּיפּוּרִים מַפְרִישִׁין כֹּהֵן גָּדוֹל מִבֵּיתוֹ לְלִשְׁכַּת פַּרְהֶדְרִין וּמַתְקִינִין לוֹ כֹהֵן אַחֵר תַּחְתָּיו שֶׁמָּא יֶאֱרַע בּוֹ פְסוּל. רִבִּי יְהוּדָה אוֹמֵר אַף אִשָּׁה אַחֶרֶת מַתְקִינִין לוֹ שֶׁמָּא תָמוּת אִשְׁתּוֹ שֶׁנֶּאֱמַר וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ. בֵּיתוֹ הִיא אִשְׁתּוֹ. אָמְרוּ לוֹ חֲכָמִים אִם כֵּן אֵין לַדָּבָר סוֹף:MISHNAH: Seven days before the Day of Atonement one isolates the High Priest from his house to the Parhedrin lodge and one prepares another Cohen because he might become disqualified. Rebbi Jehudah says, one also prepares for him another wife, since maybe his wife would die, for it is said, he shall atone for himself and his house 16:6., his house means his wife. The Sages said to him, in this case the procedure never ends.

הלכה: שִׁבְעַת יָמִים קוֹדֶם לְיוֹם הַכִּיפּוּרִים כול׳. רִבִּי בָּא בְשֵׁם רִבִּי יוֹחָנָן שָׁמַע לָהּ מִן הָדָא. כַּאֲשֶׁר עָשָׂה בַּיּוֹם הַזֶּה. אֵילּוּ שִׁבְעַת יְמֵי הַמִּילּוּאִים. צִוָּה יְי. לַדּוֹרוֹת. לַעֲשׂוֹת. זֶה שְׂעִיר שֶׁלְיוֹם הַכִּיפּוּרִים. אוֹ אֵינוֹ אֶלָּא שְׂעִיר שֶׁלְרֹאשׁ חוֹדֶשׁ. אַמַר רִבִּי בָּא. לְכַפֵּר עֲלֵיכֶם. כַּפָּרָה שֶׁהִיא כְזוֹ. מַה זוֹ כַפָּרַת אַהֲרֹן עַצְמוֹ כַּפָּרַת בָּנִים עַצְמָן. אַף זוֹ כַפָּרַת אַהֲרֹן עַצְמוֹ כַּפָּרַת בָּנִים עַצְמָן.HALAKHAH: “Seven days before the Day of Atonement,” etc. Rebbi Abba in the name of Rebbi Joḥanan understood if 37; differently Babli 2a. from the following: As he did on that day 8:34, referring to the dedication of the Tabernacle, where Aaron and his sons spent seven full days, day and night, at the Tabernacle, far from their families., these are the seven days of initiation. Did the Eternal command for future generations. To make, this is the goat of the Day of Atonement 16:15 for the blood of the goat sacrificed on the Day of Atonement. The same verb also is used in 9:7 with reference to the goat sacrificed on the eighth day of dedication which happened to be the first of the first month.. Or maybe it is the goat of a New Moon? Rebbi Abba said, to atone for you, an atonement which is like the other. Since the one is atonement of Aaron himself and his sons themselves, the other also must be atonement of Aaron himself and his sons themselves

רִבִּי יוֹנָה בְשֵׁם בַּר קַפָּרָא שָׁמַע לָהּ מִן הָדָא. כַּאֲשֶׁר עָשָׂה בַּיּוֹם הַזֶּה. אֵילּוּ שִׁבְעַת יְמֵי הַמִּילּוּאִים. צִוָּה יְי. זוֹ שְׂרֵיפַת הַפָּרָה. נֶאֱמַר כָּאן צִוָּה יְי. וְנֶאֱמַר לְהַלָּן זֹאת חוּקַּת הַתּוֹרָה אֲשֶׁר צִוָּה יְי לֵאמֹר. לַעֲשׂוֹת. זֶה שְׂעִיר שֶׁלְיוֹם הַכִּיפּוּרִים. אוֹ אֵינוֹ אֶלָּא שְׂעִיר שֶׁלְרֹאשׁ חוֹדֶשׁ. כַּהִיא דְאָמַר רִבִּי בָּא. לְכַפֵּר עֲלֵיכֶם. כַּפָּרָה שֶׁהִיא כְזוֹ. מַה זוֹ כַפָּרָה שֶׁאֵינָהּ כְּשֵׁירָה אֶלָּא בְכֹהֵן גָּדוֹל. אַף זוֹ כַפָּרָה שֶׁאֵינָהּ אֶלָּא בְכֹהֵן גָּדוֹל.Rebbi Jonah in the name of Bar Qappara understood it from the following. As he did on that day, these are the seven days of initiation. Did the Eternal command, this is burning of the Cow 3:1).. It is said here, did the Eternal command, and it is said there 19:2., this is the low of the Torah which the Eternal commanded, saying.” To make, this is the goat of the Day of Atonement. Or maybe it is the goat of a New Moon? As Rebbi Abba said, to atone for you, an atonement which is like the other. Since the one is atonement valid only through the High Priest, the other also 16 refer exclusively to actions by the High Priest. Babli 3b. is atonement through the High Priest.

מַה בֵין כֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה לַכֹּהֵן גָּדוֹל בְּיוֹם הַכִּיפּוּרִים. שֶׁזֶּה אַפְרָשָׁתוֹ בְטַהֲרָה וְאֵין אֶחָיו הַכֹּהֲנִים נוֹגְעִין בּוֹ. וְזֶה אַפְרָשָׁתוֹ בִקְדוּשָּׁה וְאֶחָיו הַכֹּהֲנִים נוֹגְעִין בּוֹ. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן דּוּ יְלִיף לָהּ מִן הָדֵין קִרְיָיא [שֶׁמַּעֲלָה הִיא בְפָרָה. סִילְסוּל הִיא בְפָרָה. נִיחָא. עַל דַּעְתֵּיהּ דְּבַר קַפָּרָא דְלָא יְלִיף לָהּ מִן קִרְיָיא] לָמָּה כָאן נוֹגְעִין וְכָאן אֵין נוֹגְעִין. אָמַר רִבִּי חִיָיה בַּר אָדָא. שֶׁלֹּא יְטַמְּאוּ אוֹתוֹ אֶחָיו הַכֹּהֲנִים. [וְלֹא כָךְ אֵינוֹ טָמֵא מַחְמַת הַזִּיָיתוֹ.] אָמַר רִבִּי בּוּן. אַף בַּר קַפָּרָא אִית לֵיהּ מִשּׁוּם מַעֲלָה הִיא בְפָרָה. סִילְסוּל הִיא בְפָרָה.What is the difference between the Cohen who burns the Cow and the High Priest on the Day of Atonement? The separation of the first is for purity and his brothers the priests refrain from touching him. The separation of the other is for holiness and his brothers the priests touch him. In the opinion of Rebbi Joḥanan, who infers from that verse, [it is exceptional for the Cow, it is an embellishment for the Cow 3:1., one understands it. In the opinion of Bar Qappara who does not infer it from this verse], why does one touch here but not touch there? Rebbi Ḥiyya bar Ada said, that his brothers the priests should not make him impure. [But will he not be impure because of his sprinkling 129). But this impurity is minor, it can be removed by immersion in a miqweh and the following sundown. It is obvious that no sprinkling can be done on the day of the burning.In fact, a Pharisee Cohen burning the Cow is made impure and has to cleanse himself in a miqweh on the day of the ceremony because of a quarrel with Sadducees, Mishnah Parah 3:7.?] Rebbi Abun said, even Bar Qappara holds that it is exceptional for the Cow, it is an embellishment for the Cow.

רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּעָא קוֹמֵי רִבִּי יוֹחָנָן. אִי מַה אֵיל הַמִּילּוּאִים מְעַכֵּב אַף שְׂעִיר שֶׁלְיוֹם הַכִּיפּוּרִים מְעַכֵּב. וְהוּא מְקַבֵּל מִינֵּיהּ. [מִן מַה דָּמַר רִבִּי מָנָא. וּתְמִיהַּ אֲנִי הֵיךְ רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ מְתִיב קוֹמֵי רִבִּי יוֹחָנָן וְהוּא מְקַבֵּל מִינֵּיהּ]. וִיתִיבִינֵיהּ. לֹא מָצָאנוּ דָּבָר מְעַכֵּב לָמֵד מִדָּבָר שֶׁאֵינוֹ מְעַכֵּב. וְדָבָר שֶׁאֵינוֹ מְעַכֵּב לָמֵד מִדָּבָר שֶׁהוא מְעַכֵּב. מָלָק וְהִקְטִיר. מַה מְלִיקָה בְרֹאשׁ הַמִּזְבֵּחַ אַף (מְלִיקָה) [הַקְטָרָה] בְרֹאשׁ הַמִּזְבֵּחַ. מְלִיקָה מְעַכֶּבֶת. אֵין הַקְטָרָה מְעַכֶּבֶת. תָּמִיד [תָּמִיד]. נֶאֱמַר תָּמִיד בַּחֲבִיתִּין וְנֶאֱמַר תָּמִיד בְּלֶחֶם הַפָּנִים. מַה [תָּמִיד הָאָמוּר בַּחֲבִיתִּין שְׁנֵים עֶשְׂרֶה אַף תָּמִיד הָאָמוּר בְּלֶחֶם הַפָּנִים שְׁנֵים עָשָׂר.] לֶחֶם הַפָּנִים מְעַכֵּב. (אַף) [אֵין] חֲבִיתִּין מְעַכֶּבֶת. לְקִיחָה לְקִיחָה. נֶאֱמַר לְקִיחָה בְמִצְרַיִם וְנֶאֱמַר לְקִיחָה בְלוּלָב. [מַה לְקִיחָה הָאָמוּר בְּמִצְרַיִם אֲגוּדָה. אַף לְקִיחָה הָאָמוּר בְּלוּלָב אֲגוּדָה.] לוּלָב מְעַכֵּב. מִצְרַיִם אֵינָהּ מְעַכֶּבֶת. הֲרֵי מָצָאנוּ דָּבָר מְעַכֵּב לָמֵד מִדָּבָר שֶׁאֵינוֹ מְעַכֵּב. וְדָבָר שֶׁאֵינוֹ מְעַכֵּב לָמֵד מִדָּבָר מְעַכֵּב.Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: But since the he-goat of initiation obstructs, does the he-goat of the Day of Atonement also obstruct 9:2) is one unit; there could be no bull without a he-goat. But in Mishnah Menaḥot 4:2 it is stated that for all holiday sacrifices bulls and he-goats are independent of one another. If the rules of the Day of Atonement are derived from the rules of the initiation rites, the Mishnah would have to state an exception for the Day of Atonement.? And he accepted it from him. [On that Rebbi Mana said, I am wondering how could Rebbi Simeon ben Laqish ask before Rebbi Joḥanan and he accepted it from him?] Should he not have objected to him that we do not find that anything obstructing can be inferred from anything not obstructing, nor can anything not obstructing be inferred from anything obstructing? “He breaks the neck”, “to burn in smoke” 1:15), in the same verse it is required that the Cohen break the neck of the bird and burn it in smoke on the altar.. Since (breaking the neck) is done on top of the altar, so (breaking the neck) [burning in smoke] I Parshata 7(4). is done on the top of the altar. Breaking the neck obstructs, burning in smoke does not obstruct. “Permanently,” [“permanently].” “Permanently” is mentioned for the pan-baked breads 6:12–16), a tenth of an epha of fine flour baked into “breads” (v. 14) without a specified number. “Permanent” is stated in v. 13. and “permanently” is mentioned for the shew-bread 24:5. The arrangement is called “permanent” in v. 24:8..] The shew-breads are obstructive, the pan-baked breads are not obstructive. Since [“permanently” mentioned for the pan-baked breads refers to twelve,] so “permanently” mentioned [for the shew-bread refers to twelve 6:5, but a deviation from this number invalidates only shew-bread, not the High Priest’s offering.. “Taking”, “taking”. “Taking” mentioned in Egypt 12:22, the commandment to take “a bundle of hyssop”., “taking” is mentioned for lulav 23;40, the commandment to take 4 kinds of plants; it is not mentioned that they must be tied as a bundle.. [Since “taking” mentioned in Egypt implies a bundle 11b, and Sifra Emor Pereq 16(1), this is rejected as R. Jehudah’s minority opinion., so also “taking” mentioned for lulav implies a bundle.] For the lulav it obstructs, in Egypt it did not obstruct. Therefore we found things obstructing can be inferred from anything not obstructing, and things not obstructing can be inferred from anything obstructing.

Jerusalem Talmud Yoma.1.1