MISHNAH: The priest anointed for war was speaking holy language when he was addressing the people, as it is said. 20:2–3 . : “It shall be when you approach war, the Cohen shall come near”, that is the priest anointed for war, “shall speak to the people”, in the holy language, “and say to them: Hear, o Israel, you are approching today war against your enemies,” against your enemies but not against your brothers, not Jehudah against Simeon and not Simeon against Benjamin, for if you would fall in their hands they would have mercy on you.
HALAKHAH: “The priest anointed for war,” etc. Why the priest anointed for war? Because it is written “he shall speak. 20:2 . ”? But about the reading of the Šema‘ it is written: “You shall speak about them,” and it may be recited in any language. But because it is written there “saying. 20:3 . ”. But for the declaration of tithes it is written “saying. 26:13 . ” and it may be recited in any language! Rebbi Ḥaggai said, it says here “to come close. 20:2 . ” and it says there, “the Levitic Cohanim shall come close. 21:5 . ;” since “coming close” there implies [recitation in] the holy language, so also “coming close” here implies [recitation in] the holy language an “equal cut” since there is no transfer of meaning involved; it is what is known as הֶקֵּשׁ “tying together”. Both in the case of the priest chosen for war and the calf selected to atone for an unsolved murder case, it should be quite clear that the people involved cannot be heard unless they are reasonably close. In both cases, the note that they have to come near is somewhat redundant. Therefore, one may conclude that the additional expression was used to indicate similar circumstances, which by rabbinic authority is declared to concern the language to be used. . That follows Rebbi Aqiba who says, these are expressions of additions. Following Rebbi Ismael who says, these are double expressions? Rebbi Ḥiyya bar Abba said, it says here “to come close” and it says there, “Moses shall come close to the mist. 20:21 ; the word order is incorrect in the quote. ”, since “coming close” there implies [recitation in] the holy language, so also “coming close” here implies [recitation in] the holy language.
Would it not be reasonable that “the commanders should take charge at the head of the people. 20:9 . ” and then “the Cohen shall come close. 20:2 . ”? He who directs them should inform them! The text is not in the correct order. At the border, you say that the policeman hears from the Cohen the text and communicates it to the people in any language. But at the battle order (they provide water and food and repair the roads). Rebbi Ḥaggai asked, since at the border the policeman hears from the Cohen the text and communicates it to the people in any language, should it not be the same with the battle order? Rebbi Ḥiyya bar Ada objected, is it reasonable that “when the policemen finished talking to the people,” after that “the Cohen shall come close and speak to the people”? He said to him, since you say, the text is not in the correct order, you cannot infer anything.
MISHNAH: As it was said further. 28:15 . : “The men who were mentioned by name got up, they took charge of the prisoners and all their naked ones they clothed from the booty.” You are going against your enemies and if you should fall into their hands they would not have mercy on you.
HALAKHAH: “As it was said further,” etc. Rebbi Joḥanan said, anybody who is not in the position of those [men]. 28:12 , 14 . who had the power to object, should not object. 5:9, Notes 113–115 ; Ḥagigah 1:8 (76d, line 50). Rebbi Aḥa in the name of Rebbi Jonathan: Just as it is a commandment to speak on things that will be done, so it is a commandment not to talk about things that would not be done 30a , Baba batra 60b ). A formulation similar to the one given here in Yebamot 65b in the name of R. Eleazar. . Rebbi Eleazar said, just as it is forbidden to declare the impure pure, so it is forbidden to declare the pure impure. Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: If a practical case comes before you and you do not know whether to burn or to suspend, always prefer burning to suspension since nothing is more beloved in the Torah than burned oxen and burned rams. 4:12 , 21 ; 8:17; 16:27). , and they are burned. Rebbi Yose asked: Does one infer something which is not commanded from something which is commanded?
MISHNAH: “Your heart should not soften, do not fear, nor become impulsive, do not become impressed before them.. 20:3 . This is the speech of the priest appointed for the war. ” Your heart should not soften because of the neighing of horses or the gleam of swords. Do not fear, because of the shaking of shields and the stomping of military boots, f., “military boot; military service.” . Do not become impulsive because of the sound of horns, nor be impressed because of the sound of cries. “For the Eternal, your God, is He Who goes with you to make war on your enemies to save you.” They come with victories of flesh and blood, but you come with the victory of the Omnipresent. The Philistines came with the victory of Goliath; how did he end? In the end, he fell by the sword and they fell with him. But you, you are not so but “for the Eternal, your God, is He Who goes with you to make war on your enemies to save you,” that is the camp of the Ark.
HALAKHAH: “Your heart should not soften,” etc. It is written. 18:13–15 . : “From the radiation that surrounds Him, His clouds,” against their cavalry squads “squadron”. In similar stories in Yalqut Šim‘oni 230, 232: טורמיות. , “passed,” against their cohorts. “Hailstorm,” against their missile throwers “military machine, stone-throwing machine”. In a Genizah fragment, the word is spelled בליצרה. . “And embers,” against their throwing machines, “missile throwing machine”. . “Of fire,” against their naphta. “He thundered from Heaven Heaven”. ,” against their torches. “The Most High made His voice heard,” against the sound of their horns. “He sent His arrows,” against their arrows. “And dispersed them,”, this teaches that they were dispersing them. Rebbi Abba bar Cahana said, this teaches that they were in rectangular formations, that the arrows dispersed them but the lightnings were bringing them together. “Lightnings,” against their swords. “And confused them,” He confused them, made them disoriented, and felled their standard, “standard”. In a similar version, Tanḥuma Bešallaḥ 23, “He felled their standard and so made them disoriented.” In a Genizah fragment, the word is vocalized הֲסִיגְנַס. . Rebbi said, the expression “and confounded them” means only pestilence, as it is written. 7:23 . : “He will confuse them in a great confusion until He destroyed them.”
“ ‘To save you’, that is the camp of the Ark.” But some say, that is the Name which was given in the Ark42b/43a , Baba batra 14b ) notes that “The Name and all its replacements are deposited in the Ark” (in one of Rashi’s versions, “standing in the Ark”). In the Tosephta (7:17 ): “For the Eternal, your God, is He Who goes with you, “that is the Name deposited in the Ark”. Midrash Num. rabba 4(20 ) refers to 1Chr . 13:6 which calls the ark Name: “God’s ark, the Eternal, Who resides above the Cherubim, which is called Name.” , as it was stated 7:1, (49c, line 26 ff.) ’ 7:18 ; Baraita Melekhet Hamishkan 6. : “Rebbi Jehudah ben Laqish says, two arks were travelling with Israel in the desert; one in which the Torah was deposited and one in which the broken pieces of the tablets were deposited. 10:1 . . The one in which the Torah was deposited was put into the Tent of Meeting; that is what is written. 14:44 ; the exact description of the ark implies that another ark went out with the people. : “Moses and the Ark of the Eternal’s covenant did not move from the camp.” The one in which the broken pieces of the tablets were deposited was going out and coming in with them. But the Rabbis say, it was only one 8b , Baba batra 14b , Menaḥot 99a . , and once it went out in the days of Eli and was taken prisoner. A verse supports the Rabbis: . 4:8 . “Woe to us, who will save us from this mighty god?” A word [which shows that] they never had seen it before. A verse supports Rebbi Jehudah ben Laqish. “Saul said to Aḥiya: present God’s Ark. 14:18 . ”. But was the Ark not at Qiryat Ye‘arim. 7:1–2 . ? What do the rabbis with it? ‘Present to me the High Priest’s diadem.’ Another verse supports Rebbi Jehudah ben Laqish: “The Ark, Israel, and Jehudah, dwell in huts.. 11:11 . ”. Was the Ark not in Zion? What do the rabbis with it? The straw roof cover that was in the walls, since the Temple was not yet built.
52b , Horaiot 12a , Keritut 5b ; Tosephta Kippurim 2:15 , Soṭah 13:1; Seder ‘Olam 24; Abot dR. Nathan A 31. In the Babli and the sources depending on it, some Tannaïm hold that the Ark was brought to Babylon. When the ark was hidden, there were hidden with it the flask of Manna. 16:33–34 . , the bottle of anointing oil. 30:22–33 . , Aaron’s staff with its flowers and almonds. 17:25 . , and the chest which the Philistines returned as a reparation sacrifice for Israel’s God. 6 . . Who hid it? Josiah! When he saw that it was written. 28:36 . : “The Eternal will lead you and your king whom you will have put above you, to a people whom neither you nor your fathers had known,” he started and hid it. That is what is written. 35:3 . The Levites had not carried the Ark since the time of Samuel. : “He said to the Levites, who instruct all of Israel, the ones holy to the Eternal, put the Ark into the House that Salomon, son of David, king of Israel, built; you do not have to carry it on your shoulder.” He said, if it is exiled with you to Babylonia, you will never return it to its place. But “. 35:3 . The Levites had not carried the Ark since the time of Samuel. now, serve the Eternal, your God, and his people Israel.”
5a . The preparation of the anointing oil. “Take for yourself select spices: Flowing myrrh 500, etc., and casia 500 in Temple sheqel, altogether 1500 parts. 30:23–24 . The amounts given there are myrrh 500, cinnamon half the weight, 250, spice sticks 250, casia 500 in the holy šeqel weight, together 1500 (šeqel). The Babli notes that the verse could be translated: “myrrh 500, the half of the cinnamon weight 250, spice sticks 250; casia 500 in the holy šeqel weight,” for a total of either 2000 or 1750. The baraita shows that the traditional interpretation is as given first. A similar argument must be understood in the Yerushalmi. It is impossible to translate מנה as “mina” since the holy šeqel by archeological evidence was between 13.77 and 14.28 g (Y. Meshorer, Ancient Means of Exchange, Weights and Coins , Haifa 1998), practically equal to the official weight of a tetradrachma. In the tradition of the Babli, the holy šeqel was twice the weight of the common šeqel; in Babylonian weight this would make it about 18 g. (In any case, spices in the weight of at least 21 kg are a large quantity for only 6.4 liters of oil.) But a mina is defined in the Talmudim as 100 tetradrachmas. This is out of line with the small amount of oil used. It may be that the word “mina”, which is missing in the parallel Babli text, is an intrusion from the baraita on the preparation of the holy incense of which 365 portions were prepared for an entire year at once and where all weights, missing in the biblical text, are indicated in minas [ Yoma 4:5 (41d line 27), Babli Keritut 6a ]. . “And olive oil one hin ,” that is twelve log is the Roman sextarius, cf. Berakhot 3:4, Note 164. 12 log are three quarters of a modius or about 6.4 liter. , in which the roots were cooked, the words of Rebbi Meïr. Rebbi Jehudah says, they cooked in water, then poured the oil on them, and when it had absorbed the fragrance one removed it, just as the perfumers do. That is what is written: “Make it into holy anointing oil.. 30:25 . ” “That will be for Me for your generations.. 30:31 . ” It was stated, 5a/b . Rebbi Jehudah bar Ilaï says: The anointing oil made by Moses in the desert was from the start to the end a work of wonders, since there were only twelve log to start with, as it was said, “and olive oil one hin . 30:24 . ”. It would not have been enough to rub the wooden planks with it; so much more since the fire swallows, wood absorbs, and the kettle absorbs! From it the Tabernacles and all its vessels were anointed, the table and its vessels, the candelabra and all its vessels. From it Aaron and his sons were anointed all of the seven days of induction, from it all high priests and kings were anointed. A king who is first needs anointing, a king who is a king’s son does not need anointing, for it is said. 16:12 . : “Do anoint him, for this one is it,” this one needs anointing but his son does not need anointing. But a High Priest who is the son of a High Priest needs anointing, even for ten generations. 6:13 , 21:10 . The same statement in Babli Keritut 5a , Horaiot 11b . . Nevertheless, it is all there for the future, as it was said, “a holy anointing oil will this of R. Jehudah notes that the numerical value of ז̇ה̇ “this” is 12, implying that all 12 log remain for the Lord. be for Me, for all your generations.. 30:31 . ”
5b . One anoints kings only at a spring, as it was said. 1:33–34 . : “Let Solomon, my son, ride on my mule and take him down to the Giḥon; there Ṣadoq the priest and Nathan the prophet shall anoint him, etc.” One anoints kings only because of disputes. Why was Solomon anointed? Because of the dispute of Adoniahu; Joash because of Athaliah, Jehu because of Joram. Is it not written. 16:12 . : “Do anoint him, for this one is it,” this one needs anointing, but the kings of Israel do not need anointing! But Joaḥaz because of his brother Joakim who was two years his elder. 23:31 , 36 and 2Chr . 36:2 ,5 it is noted that Joaḥaz was 23 years old in the same year in which Joakim was 25. Cf. Seder ‘Olam , Chapter 24 (in the author’s edition, pp. 213–215); Babli Arakhin 12a . . But did not Josiahu hide it 11b , in the name of the later Amora Rav Papa. ? That means, they anointed with balsamum. One anoints kings only from a horn. Saul and Jehu were anointed from a can because their kingdom was temporary; David and Solomon were anointed from a horn because their kingdom was permanent 14a , Keritut 6a . . One does not anoint priests as kings. Rebbi Yudan Antordiyya said, because of “the scepter shall not be removed from Jehudah. 49:10 . ”. Rebbi Ḥiyya bar Ada said, because “he shall have many days of his kingdom, he and his sons in the midst of Israel. 7:20 , last verse in the chapter. .” What is written after that? “The levitic Cohanim should not.. 8:1 . ”
(3:3 ; 47c, line 35 ff.), Babli Horaiot 11b , Keritut 5b . Rebbi Joḥanan said, Joḥanan is Joaḥaz. But is it not written. 3:15 . Joaḥaz does not appear in the list. : “The first born Joḥanan”? The first in kingdom. Rebbi Joḥanan said, Shallum is Sedekia. But is not written. 3:15 . Joaḥaz does not appear in the list. : “The third Sedekiah, the fourth Shallum”? The third to be born, the fourth in kingdom. “Sedekiah” because he accepted the judgment on himself. “Shallum” because in his days the dynasty of David was completed. His name was neither Shallum nor Sedekiah but Mattaniah. That is what is written 24:17. : “The king of Babylon made his uncle Mattaniah king in his stead and changed the latter’s name to Sedekiah.”
Rebbi Joḥanan said, the Ark was made with a cubit of six handbreadths. Who stated “a cubit of six handbreadths”? This is Rebbi Meïr. As we have stated 17:10 . : “Rebbi Meïr says, all cubits were average.” According to Rebbi Meïr who says that the Ark was made with a a cubit of six handbreadths, the length of the Ark was fifteen cubits, as it is written. 25:10 . : “Its length two cubits and a half.” Each cubit was six and half a cubit three. Four tablets were in it, two broken ones and two whole ones 14b , Menaḥot 99a ) attributed to the fourth generation Amora Rav Joseph. , as it is written. 10:2 . This explanation of the verse requires the removal of the masoretic dividing accent. and a revocalization וַשַּׂמְתָּם with waw conversive . : “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width 14a , Nedarim 38a , Menaḥot 99a ), the tablets are said to have been six by six handbreadths with a height of three, lying one after the other in the Ark for a total length of 12 and width 6. . If the widths of the tablets were in the length of the Ark, there were three handbreadths left. Apply them to the cylinder. 31:26 . . The width of the Ark was nine handbreadths, as it is written: “A cubit and half a cubit.” A cubit six and half a cubit three. Four tablets were in it, two broken ones and two whole ones. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the length of the Ark: תֵּן אָרְכָּן שֶׁלַּלּוּחוֹת לְאָרְכּוֹ שֶׁלָּאָרוֹן “If the lengths of the tablets were in the length of the Ark”. This text is the correct one since in the text here the second case is identical with the first. , there were three handbreadths left. On each side half a handbreadth to have a handle, and two handbreadths as place to put there the Torah scroll here also has “for the cylinder” (اٌسطونة), proving the equivalence of “cylinder” and “Torah scroll”; cf. Note 121 . .
Rebbi Simeon ben Laqish said, the Ark was made using a cubit of five handbreadths. Who stated “a cubit of five handbreadths”? This is Rebbi Jehudah. As we have stated there 17:10 . : “Rebbi Jehudah says, the builders’ cubit was of six handbreadths, but that of vessels five handbeadths.” And the Ark is a vessel. According to Rebbi Jehudah who says that the Ark was made with a cubit of five handbreadths, the length of the Ark was twelve and one half cubits, as it is written. 25:10 . : “Its length two cubits and a half.” Each cubit was five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones 14b , Menaḥot 99a ) attributed to the fourth generation Amora Rav Joseph. , as it is written. 10:2 . This explanation of the verse requires the removal of the masoretic dividing accent. and a revocalization וַשַּׂמְתָּם with waw conversive . : “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width 14a , Nedarim 38a , Menaḥot 99a ), the tablets are said to have been six by six handbreadths with a height of three, lying one after the other in the Ark for a total length of 12 and width 6. . If the widths of the tablets were in the length of the Ark, there was half a handbreadth left. One finger’s thickness for the wall on either side. The width of the Ark was seven and one half handbreadths, as it is written. 25:10 . : “A cubit and half a cubit.” A cubit five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written. 10:2 . This explanation of the verse requires the removal of the masoretic dividing accent. and a revocalization וַשַּׂמְתָּם with waw conversive . : “Which you broke and put into the Ark.”. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the width of the Ark, there were one and a half handbreadths left. One finger’s thickness for the wall on either side, and on each side half a handbreadth to have a handle.
How did Beṣalel make the Ark? Rebbi Ḥanina said 72b , this is the opinion of Rav Jehudah, contemporary of R. Ḥanina. The other opinion is not mentioned there. , he made three boxes, two of gold and one of wood. He put one of gold inside the one of wood, and the one of wood inside the other one of gold. That is what is written. 25:11 : “You shall cover it with pure gold, inside and out you shall cover it”. : “You shall cover it inside and out with pure gold inside and out.” Why does the verse say, “you shall cover it”? To include the upper rim. 25:17–21 .) . Rebbi Simeon ben Laqish said, he made one box and gilded it. That is what is written: “You shall cover it inside and out with pure gold inside and out.” Why does the verse say, “you shall cover it”? Rebbi Phineas said, also between the planks.
How were the tablets written 47(10) (a somewhat suspect source), the opinions are attributed to R. Jehudah and R. Neḥemiah. In Mekhilta dR. Ismael ( Yitro Masekhta dibeḥodeš 8 ), Cant. rabba on 5:14 , Tanḥuma Eqeb 9, Tanḥuma Buber Ki Tissa 20 , Pesiqta rabbati 21(7), the first two opinions given here. ? Rebbi Ḥanania ben Gamliel says, five on one tablet each. But the rabbis say, ten on each tablet, as it is written. 4:13 . The verse ends: “He wrote them on two stone tablets.” The emphasis on two tablets is taken to mean that the Ten Commandments were written twice, once on each of the tablets. : “He informed you of His covenant which He had commanded you to do, the ten words”, ten on each tablet. Rebbi Simeon ben Ioḥai said, twenty on each tablet, as it is written. 32:15 : “The tablets were written on both sides, on each side they were written.” : “He informed you of His covenant which He had commanded you to do, the ten words”, twenty on each tablet. Rebbi Simai says, forty on each tablet, as it is written, “on each side they were written,” a square Ḥananiah, the son of Rebbi Joshua’s brother, München 1996, p. xviii; Jewish Family Names and Their Origins , Hoboken 1992, p. xviii. , says: Between every two commandments, the details and the letters [of the Torah] were written. “Filled with taršiš . 5:14 . “His hands are golden cylinders, inlaid with taršiš ,” the cylinders being Torah scrolls ( Cant. rabba 5:12 ), cf. Note 108 . The Palestinian Targum to Ex . 28:20 , 39:13 translates taršiš by כרוֹם יַמָּא רַבָּא “the color of the Great Sea.”. One may assume that the scribe of the Yerushalmi did not understand the Greek כרוֹם χρῶμα “color” and shortened it to כְּ. The Targum to Cant . translates תרשיש by the Syriac/Pahlevi word פֵּירוֹזַג (Farsi فيروزه) “turquoise”. ”, like the Great Sea. When Rebbi Simeon ben Laqish had occasion to discuss this verse, he said, Ḥananiah, the son of Rebbi Joshua’s brother, did teach us correctly. Just as in the sea there are small waves between a large wave and the next, so between any two commandments there are the details and the letters of the Torah 5(12 ), this is a commentary of R. Joḥanan. .
Rebbi Tanḥuma said, I asked before Rebbi Phineas: It is acceptable following Rebbi Jehudah, it is not acceptable following Rebbi Meïr. What is the reason of Rebbi Jehudah? “To take this Torah scroll. 31:26 , “and put it beside the Ark”, cf. Note 106 . ”. In the opinion of Rebbi Jehudah, who said, where the Torah scroll was put? They made for it a kind of case outside and the Torah scroll was put into it. What is the reason of Rebbi Meïr? “You should put the cover on top of the Ark.. 25:21 . ” In the opinion of Rebbi Meïr who says that there is no earlier and later in the Torah 6b ; Num. rabba 9(44 ). , “in the Ark you shall put the testimony that I shall give to you,. 25:16 , five verses earlier. ” and after that, “you should put the cover on top of the Ark.” Rebbi Phineas in the name of Rebbi Simeon ben Laqish 1, Cant. rabba 5(12 ). : The Torah which the Holy One, Praise to Him, gave, its leather was white fire, its inscription was black fire, it was fire mixed with fire; hewn from fire, given from fire: “From His right hand, the fiery law to them.. 33:2 . ”
MISHNAH: “The policemen shall speak to the people, saying: Who is the man who built a new house and did not inaugurate it; he should go and return to his house,. 20:5 . “Lest he should die in the war and another would inaugurate it.” He is recruited for auxiliary services ( Mishnah 7 ). The policemen speak after the Cohen whose words were treated in the preceding Mishnaiot. It is not necessary that the original builder inaugurate his house; anybody in legal possession of a not inaugurated house is included. ” etc. Not only he who builds a house, but also one who builds a barn, a cow-shed, a wood-shed, a storage facility. Not only he who builds, but also one who buys, or inherits, or who received as a gift.
HALAKHAH: . 194; Tosephta 7:17 . “Who built a house”, not only who built; if he bought, inherited, or it was given to him as a gift, from where? The verse says, “the man,” “who is the man”. From where he who builds a barn, a cow-shed, a wood-shed, a storage facility, from where? The verse says, “who builds”. I could think that one who builds a portico, a covered walkway 3:6, Note 101 . , and a verandah would return; the verse says “house”; the house is distinguished by the fact that it can be used as a dwelling. This excludes those items which cannot be dwellings. It also excludes a house which does not enclose four by four cubits. As it was stated 3:7, Notes 114–122. Babli Sukkah 3a/b . : A house which does not enclose four by four cubits is free from the obligation of a parapet. 22:8 . , or a mezuzah . 6:9 , 11:20 . , or an erub (cf. Demay 1, Notes 192–193 ). . It also does not induce ṭevel for tithes 3:5–8. A small shed does not qualify as a storage area. and one does not give it four cubits in front of its door, and it is not counted as a connection to the town 8, Note 56 ). Any house which is within 70 cubits of a house or the city wall of the town is also counted as part of the town; the count of 2000 cubits starts only at the outermost house. A small building does not count as a house. , and one who forswears any use of a house is permitted to sit in it, and it does not remain with the buyer in the Jubilee year. 25:30 . , and it cannot become impure by disease. 14:34 ff. The rules of diseased structures are explicitly restricted to “a house of the Land of your inheritance”. , and its owner does not become exempt from the war because of it.
Why does the verse say, “who built”. 20:5 . The quote is only to indicate the verse, not the reason for that deduction. The emphasis is on “who built a new house”. Cf. also Halakhah 7 . ? This excludes him whose house collapsed and he rebuilt it. (Rebbi Yose said, this implies that one who remarries his divorcee does not return.) 4:2, Note 19 ; Peah 6:2, Note 46 ; Yebamot 1:1, Note 63 ) but had not lived with her returns from the war if she is a new wife; i. e., not one previously married to him. One could think that somebody who builds a house outside the Land would return; the verse said, “and he did not inaugurate it,” meaning where there is an obligation of inauguration; this excludes cases where there is no obligation of inauguration. If he received prepaid rent, it is as if he inaugurated it; if [the rent is payable] only after twelve months, it is as if he had not inaugurated it. If he locked it, if it contains valuables for which one usually stops working, it is as if he inaugurated it; otherwise, it is as if he had not inaugurated it.
MISHNAH: “And who is the man who planted a vineyard and did not redeem it,. 20:6 . The fruit of a newly planted vineyard or orchard cannot be used unless it was redeemed in his fourth year, Lev . 19:23–24 . ” etc. Not only one who planted a vineyard but also one who planted five fruit trees 5:4. , even from five different kinds. Not only one who planted but also one who sank 7:1, Note 1 . or grafted, also one who buys, or inherits, or who received as a gift.
HALAKHAH: “Who planted”. Not only who planted; if he bought, inherited, or it was given to him as a gift, from where? The verse says, “the man,” “who is the man”. 195. . From where about him who planted a vineyard but also who planted five fruit trees 5:4. , even from five different kinds? The verse says, “who planted”, in any circumstance. I could think that one who planted four fruit trees or five futile trees 6:6 ); the majority opinion holds that a tree is futile if and only if its fruits are not edible. may return? The verse says, “a vineyard.” Since a vineyard is special in that it is composed of five vines 4:3, Note 38 . The vineyard must be planted in orderly rows; in an orchard, the trees must grow at least four and at most √250 (= 15.8) cubits apart; cf. Ševi‘it 1:2, Notes 18,22. , this excludes the case where there are not five vines.
If the wine is freshly pressed, if the wine is sour 70a. ? As it was stated: Sour wine may be used to make an eruv , “mixing”. If the inhabitants of a dead-end stret decide to turn their street into common property for Sabbath purposes, they have to install a symbolic door at the entrance to the street and prepare common food by “participating”. Cf. Demay 1:4, Notes 192, 193. and participating, one makes a benediction for it 6:1 , 3 ). , and one may use it for the preliminary marriage of a bride 4:2, Note 19 ; Peah 6:2, Note 46 ; Yebamot 1:1, Note 63 . , for consoling the mourner 3:1, Notes 48,49,54; Babli Ketubot 8b , Sanhedrin 90a . , and it may be sold in a store as wine. If somebody made an unqualified contract for wine, he did not sell sour wine 6:1 ). . One is prohibited from delivering a decision, or to dissolve a vow, or to enter the Temple. 10:8–11 forbids entering the Temple, officiating, and delivering any religious instruction to anybody who is still under the influence of any alcoholic beverage. Since sour wine contains alcohol, it disables as wine. . Only it is forbidden on the altar. 1:8 declares sinful any offering on the altar which would not be received by the Pasha as a bribe. . And about the rebellious son it is problematic. 21:18–21 ) is not guilty unless he eats and drinks immoderately, including half a log of wine (2.7 dl) in one sip. It is undecided whether drinking almost-vinegar is drinking wine in this case. The Babli ( Baba batra 96a ) discusses whether smell or taste decide between wine and vinegar. It is obvious ( Sanhedrin 70a ) that grape juice does not qualify as wine in this respect. .
I could think that somebody who redeems a vineyard outside the Land would return, the verse says. 20:6 . : “And he did not redeem it”. In case one is commanded to redeem it. 19:23 , the duty of redemption is clearly restricted to the Promised Land. ; this excludes where there is no commandment to redeem. It was stated: Rebbi Eliezer ben Jacob says, one only understands “vineyard”. And similarly, one only understands “planted”. It was stated: “And he did not redeem it. 20:6 . ”, that excludes him who sinks or grafts. Rebbi Joḥanan said, this follows Rebbi Eliezer ben Jacob. Rav Ḥisda said, this is everybody’s opinion if he grafted fruits of sin 1:9 , 58a line 53; Babli Baba qama 94a ), it is obvious that since an orchard of kilaim cannot be redeemed, the person who planted it cannot be exempted. . Where do we hold? If he grafted a fruit tree on another fruit tree of a different kind; these are fruits of sin. . But if he grafted a fruit tree on a futile tree, as if it were its own kind, he is planting anew. But we hold if he grafted a black fig tree on a white one.
When does he redeem it. 19, v. 24 states that in the fourth year after planting, “all fruit shall be holy” as quoted in this paragraph. This is considered a burden rather than a joy. V. 25 permits the fruits of the fifth and later years without any restriction. ? In the fourth or the fifth [year]? It seems reasonable in the fifth, since in the fourth it costs him money. But the rabbis of Caesarea say, it is only reasonable in the fourth, since it is written. 19:24 . Because of the disappearence of gutturals, the word הילולים is interpreted as חילולים, cf. Peah 7:6, Notes 112–113 ; Babli Berakhot 35a . : “And in the fourth year, all its fruit shall be holy for praise to the Eternal.”
MISHNAH: “. 20:7 . Who is the man who became betrothed to a woman and did not take her,” etc. Not only one betrothed to a virgin, even one betrothed to a widow, even to one who waits for her brother-in-law 2:1, Note 6 . The next sentence shows that the Mishnah does not refer to this rabbinic ceremony. . Even if he heard that his brother had died in the war he then returns and leaves. All those who listen to the Cohen in the front lines return and provide food and water and improve the roads.
HALAKHAH: “Who became betrothed”. Not only a young man who married a young woman. From where even a young man who married a widow, a widower who married a young woman, a widower who married a widow? From where? The verse says, “a woman”, of any kind. Why does the verse say, “new”? That excludes him who remarries his divorcee. Rebbi Yose said, this implies that one who marries a sheram 1:1, Note 65 . Her marriage has rabbinic status only. does not return since he has no religious obligation to live with her.
Even one who waits for her brother-in-law with five brothers brother returns in this case. The Babli agrees, 43b . . Similarly, even one house for five brothers? There not one of them would be able to live in it. But here, each one of them is able to marry in levirate. What would be like it? Somebody who preliminarily married a woman from now on in twelve months and the time is up while he is in the war; he returns and goes.
MISHNAH: The following do not return: If somebody builds a portico, a covered walkway 3:6, Note 101 . , or a verandah, or planted four fruit trees or five futile 6:6 ); the majority opinion holds that a tree is futile if and only if its fruits are not edible. trees, or remarried his divorcee. [In the case of] a widow for the High Priest, a divorcee or one having received ḥalîṣah for an ordinary Cohen, a bastard or Gibeonite girl for an Israel, a Jewish girl for a bastard or a Gibeonite, Mishnah 2:4, Notes 68–73 . , he would not be returning. Rebbi Jehudah says, also he who rebuilt his house on its foundations would not be returning. Rebbi Eleazar said, also one who built a brick house in the Sharon would not return.
HALAKHAH: It was stated: Rebbi Jehudah said, if he changed anything, he would be returning. If he whitewashed it or added windows, he would not return, if it had been great and he made it small he returns, or one room and he made it two.
It was stated: Rebbi Eleazar said, also the people from the Sharon did not return since they have to rebuild two times in a Sabbatical period. Also the High Priest was praying for them prayer of the Day of Atonement. on the Day of Atonement that their houses should not become their graves.
MISHNAH: But the following do not leave at all: If he built a house and inaugurated it, planted a vineyard and redeemed it, he who married his preliminarily married spouse, he who took in his sister-in-law, for it is said. 24:5 : If a man take a new wife, he shall not go out with the army, nor should anything be imposed on him; free for his house he shall be for one year and give pleasure to his wife whom he took. : “Free he shall be for his house for one year”. “His house”, that is his house; “shall be”, that is his vineyard; “and give pleasure to his wife”, that is his wife; “whom he took”, to include his sister-in-law. 271. . These do not provide food and water and do not improve the roads.
HALAKHAH: “If he built a house and inaugurated it,” but did not use it for twelve months. “If he planted a vineyard and redeemed it,” but did not use it for twelve months. And all are derived from the wife: Since the wife needs twelve months, also all of them need twelve months. It was stated: All those mentioned remain unoccupied in town, [do not pay city taxes], and do not provide food and water nor improve the roads, as it is said. 24:5 : If a man take a new wife, he shall not go out with the army, nor should anything be imposed on him; free for his house he shall be for one year and give pleasure to his wife whom he took. : “nor should anything be imposed on him,” but it may be imposed on others.
MISHNAH: “The policemen shall add and say to the people: ‘Who is the man fearful and faint-hearted, let him go and return to his house. Rebbi Aqiba says, “fearful and faint-hearted” in its simple meaning, that he cannot stand in military engagements and see a drawn sword. Rebbi Yose the Galilean says, “fearful and faint-hearted” is one who is fearful because of his sins; therefore the Torah appended him to all of these that he should return because of them. 197, R. Yose is quoted to exclude anyone over 40 years old. But in Tosephta 7:22 , and Midrash Tannaïm Deut . 20:8 , the reading is similar to the Mishnah. . Rebbi Yose said, a widow for the High Priest, a divorcee or one having received ḥalîṣah for an ordinary Cohen, a bastard or Gibeonite girl for an Israel, a Jewish girl for a bastard or a Gibeonite, Mishnah 2:4, Notes 68–73 . , that is the “fearful and faint-hearted”.
HALAKHAH: It is written: “The policemen shall add.” This expression “shall add” only means an addition. Like a man who says, I am adding to the words of my teacher. It was stated: The latter [words] are additions. Rebbi Yose said, there are two Tannaïm, different from the one quoted last. . He who said, “I am adding to the words of my teacher,” both the first and the later declarations both he and his teacher said. He who said, the later ones are additions, the first [declarations] both he and his teacher said, but the later ones he said but not his teacher. Rebbi Mana said, there is only one Tanna. The first [declarations] both he and his teacher said, but the later ones he said but not his teacher. A baraita disagrees with Rebbi Yose: He hears a sentence from the Cohen and tells it to the people in all languages. But its end disagrees with Rebbi Mana: He adds a final word of his own. If you say so, it does not disagree at all with Rebbi Yose, as it was stated: The first [declarations] both he and his teacher said, but the later ones he said but not his teacher.
Also, it was stated. 192. : They all have to bring proof except from this one whose witnesses are with him. This follows him who said that he cannot stand in military engagements and see a drawn sword. But following him who says that he is one who is fearful because of his sins, he has to bring proof. Therefore the Torah appended him to all of these that he should return because of them. 197, R. Yose is quoted to exclude anyone over 40 years old. But in Tosephta 7:22 , and Midrash Tannaïm Deut . 20:8 , the reading is similar to the Mishnah. , not to publicize the sinners. This comes as Rebbi Levi said in the name of Rebbi Simeon ben Laqish 8:3, Note 198 . : . 6:18 . “At the place where the elevation offering is being slaughtered, the purification offering is being slaughtered before the Eternal,” not to publicize the sinners.
MISHNAH: “When the policemen finish to speak to the people, the officers will have taken up position at the head of the people.. 20:9 . ” Behind the people one puts up people with backups armed with iron axes and they have permission to break the legs of anyone who desires to abandon his post since flight is the start of falling, as it is said. 4:17 . : “Israel fled from before the Philistines and a great plague was among the people.” Further on it says. 31:1 . , “the men of Israel fled from before the Philistines and slain fell on Mount Gilboa.” About what have these things be said? About a war of choice, but in a war of obligation everybody goes out, even a groom from his room and a bride from her bridal chamber2:16 . . Rebbi Jehudah said, about what have these things been said? About a war of obligation, but in a war of duty everybody goes out, even a groom from his room and a bride from her bridal chamber.
HALAKHAH: It is written: “When the policemen finish to speak to the people, the officers will have taken up position at the head of the people.” Not only in front of the people, from where also behind the people? The verse says, “take up position”, “ and take up position” at the beginning of a word as indication of an addition, even in a case of a vaw conversive when an imperative would need the same number of letters. . That follows Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael follows Rebbi Meïr, since Rebbi Meïr used to call the end of a rope its head.
Rebbi Meïr said: It is written. 2:14 . , “the wise man’s eyes are in his head.” The stupid one’s are where? In his legs. Rebbi Abba Mari said, the wise man knows what will be the final outcome when he starts something. “Gad, a troop will gang up on him. 49:19 . The reference naturally is to the entire verse, “Gad, a troop will gang up on him but he will catch their heel.” .” A troop comes to rob him, and he robs them.
So is the Mishnah: “Since flight is the start of falling”.
Rebbi Joḥanan said, usage is between them; Rebbi Jehudah called a war of choice a war of obligation. “But in a war of duty everybody goes out, even a groom from his room and a bride from her bridal chamber.” Rav Ḥisda said, they disagree. The rabbis say, a war of obligation was the war of David. A war of duty was the war of Joshua. Rebbi Jehudah called it a war of obligation if we went out against them; a war of duty if they attacked us. It is written: “King Asa proclaimed in all of Jehudah, nobody is free. 15:22 . ”. What means “nobody is free”? Rebbi Simon and the rabbis. Rebbi Simon said, nobody is free to return home even for one hour. 24:5 . . But the rabbis say, there is no exemption for a scholar, son of a scholar.