## Megillah Daf 9b

###### Megillah 9b:1
[Megillah 9b:1](https://torahapp.org/share/book/Megillah/r/9b:1)

״לֹא חֶמֶד אֶחָד מֵהֶם נָשָׂאתִי״. ״אֲשֶׁר חָלַק ה׳ אֱלֹהֶיךָ אֹתָם לְהָאִיר לְכׇל הָעַמִּים״.

**William Davidson Edition - English:**
Instead of Moses’ assertion: “I have not taken one donkey [*ḥamor*] from them” (Numbers 16:15), they wrote in more general terms: **“I have not taken one item of value [*ḥemed*] from them,”** to prevent the impression that Moses took other items. To the verse that discusses the worship of the sun and the moon, about which it is written: “Which the Lord your God has allotted to all the nations” (Deuteronomy 4:19), they added a word to make it read: **“Which the Lord your God has allotted to give light to all the nations,”** to prevent the potential misinterpretation that the heavenly bodies were given to the gentiles so that they may worship them.


###### Megillah 9b:2
[Megillah 9b:2](https://torahapp.org/share/book/Megillah/r/9b:2)

״וַיֵּלֶךְ וַיַּעֲבוֹד אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא צִוִּיתִי לְעוֹבְדָם״.

**William Davidson Edition - English:**
The verse: **“And has gone and served other gods,** and worshipped them, either the sun, or the moon, or any of the host of heaven, **which I have not commanded”** (Deuteronomy 17:3), could be understood as indicating that God did not command their existence, i.e., these entities created themselves. Therefore, when these Elders translated the verse they added a word to the end of the verse to make it read: Which I have not commanded **to serve them.**


###### Megillah 9b:3
[Megillah 9b:3](https://torahapp.org/share/book/Megillah/r/9b:3)

וְכָתְבוּ לוֹ: ״אֶת צְעִירַת הָרַגְלַיִם״, וְלֹא כָּתְבוּ לוֹ ״אֶת הָאַרְנֶבֶת״, מִפְּנֵי שֶׁאִשְׁתּוֹ שֶׁל תַּלְמַי אַרְנֶבֶת שְׁמָהּ, שֶׁלֹּא יֹאמַר שָׂחֲקוּ בִּי הַיְּהוּדִים וְהֵטִילוּ שֵׁם אִשְׁתִּי בַּתּוֹרָה.

**William Davidson Edition - English:**
**And** in the list of unclean animals **they wrote for him: The short-legged beast [*tze’irat haraglayim*]. And they did not write for him: “And the hare [*arnevet*]”** (Leviticus 11:6), **since the name of Ptolemy’s wife** was **Arnevet, so that he would not say: The Jews have mocked me and inserted my wife’s name in the Torah.** Therefore, they did not refer to the hare by name, but by one of its characteristic features.


###### Megillah 9b:4
[Megillah 9b:4](https://torahapp.org/share/book/Megillah/r/9b:4)

רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אַף בַּסְּפָרִים לֹא הִתִּירוּ שֶׁיִּכָּתְבוּ אֶלָּא יְוָנִית. אָמַר רַבִּי אֲבָהוּ אָמַר רַבִּי יוֹחָנָן: הֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. וְאָמַר רַבִּי יוֹחָנָן: מַאי טַעְמָא דְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, אָמַר קְרָא: ״יַפְתְּ אֱלֹהִים לְיֶפֶת וְיִשְׁכֹּן בְּאׇהֳלֵי שֵׁם״, דְּבָרָיו שֶׁל יֶפֶת יִהְיוּ בְּאׇהֳלֵי שֵׁם.

**William Davidson Edition - English:**
The mishna cites that **Rabban Shimon ben Gamliel says: Even with regard to** Torah **scrolls,** the Sages **permitted them to be written only** in **Greek. Rabbi Abbahu said** that **Rabbi Yoḥanan said: The *halakha* is in accordance with** the opinion of **Rabban Shimon ben Gamliel. And Rabbi Yoḥanan said: What is the reason** for the opinion **of Rabban Shimon ben Gamliel?** He based his opinion on an allusion in the Torah, as the **verse states: “God shall enlarge Japheth, and He shall dwell in the tents of Shem”** (Genesis 9:27), indicating that **the words of Japheth shall be in the tents of Shem.** The language of Javan, who is the forbear of the Greek nation and one of the descendants of Japheth, will also serve as a sacred language in the tents of Shem, where Torah is studied.


###### Megillah 9b:5
[Megillah 9b:5](https://torahapp.org/share/book/Megillah/r/9b:5)

וְאֵימָא גּוֹמֶר וּמָגוֹג? אָמַר רַבִּי חִיָּיא בַּר אַבָּא: הַיְינוּ טַעְמָא, דִּכְתִיב: ״יַפְתְּ אֱלֹהִים לְיֶפֶת״, יַפְיוּתוֹ שֶׁל יֶפֶת יְהֵא בְּאׇהֳלֵי שֵׁם.

**William Davidson Edition - English:**
The Gemara asks: **And say** that it is the languages of **Gomer and Magog** that serve as sacred languages, as they too were descendants of Japheth (see Genesis 10:2). The Gemara answers that **Rabbi Ḥiyya bar Abba said: This is the reason, as it is written: “God shall enlarge [*yaft*] Japheth [*Yefet*].”** *Yaft* is etymologically similar to the Hebrew term for beauty [*yofi*]. The verse teaches that **the beauty of Japheth shall be in the tents of Shem,** and Greek is the most beautiful of the languages of the descendants of Japheth.


###### Megillah 9b:6
[Megillah 9b:6](https://torahapp.org/share/book/Megillah/r/9b:6)

**מַתְנִי׳** אֵין בֵּין כֹּהֵן מָשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה לִמְרוּבֵּה בְגָדִים אֶלָּא פַּר הַבָּא עַל כׇּל הַמִּצְוֹת.

**William Davidson Edition - English:**
**MISHNA:** **The difference between a** High **Priest anointed with the oil of anointing,** which was the method through which High Priests were consecrated until the oil was sequestered toward the end of the First Temple period, **and** one consecrated by donning **multiple garments** unique to the High Priest, which was the practice during the Second Temple period, **is only** that the latter does not bring the **bull that comes for** transgression of **any of the mitzvot.** An anointed High Priest who unwittingly issued an erroneous halakhic ruling and acted upon that ruling, and transgressed a mitzva whose unwitting violation renders one liable to bring a sin-offering, is obligated to bring a sin-offering unique to one in his position.


###### Megillah 9b:7
[Megillah 9b:7](https://torahapp.org/share/book/Megillah/r/9b:7)

אֵין בֵּין כֹּהֵן מְשַׁמֵּשׁ לְכֹהֵן שֶׁעָבַר אֶלָּא פַּר יוֹם הַכִּפּוּרִים וַעֲשִׂירִית הָאֵיפָה.

**William Davidson Edition - English:**
**The difference between a** High **Priest** currently **serving** in that capacity **and a former** High **Priest,** who temporarily filled that position when the High Priest was unfit for service, **is only** with regard to **the bull** brought by the High Priest on **Yom Kippur, and the tenth of an ephah** meal-offering brought daily by the High Priest. Each of these offerings is brought only by the current High Priest, and not by a former High Priest.


###### Megillah 9b:8
[Megillah 9b:8](https://torahapp.org/share/book/Megillah/r/9b:8)

**גְּמָ׳** הָא לְעִנְיַן פַּר יוֹם כִּפּוּרִים וַעֲשִׂירִית הָאֵיפָה — זֶה וָזֶה שָׁוִין.

**William Davidson Edition - English:**
**GEMARA:** The Gemara infers **that** with regard **to the matter of the bull** brought by the High Priest on **Yom Kippur, and** with regard to **the tenth of an ephah** meal-offering, both **this,** the anointed High Priest, **and that,** the High Priest consecrated by donning multiple garments, are **equal.**


###### Megillah 9b:9
[Megillah 9b:9](https://torahapp.org/share/book/Megillah/r/9b:9)

מַתְנִיתִין דְּלָא כְּרַבִּי מֵאִיר, דְּאִי רַבִּי מֵאִיר, [הָא תַּנְיָא]: מְרוּבֵּה בְגָדִים מֵבִיא פַּר הַבָּא עַל כׇּל הַמִּצְוֹת, דִּבְרֵי רַבִּי מֵאִיר, וַחֲכָמִים אוֹמְרִים: אֵינוֹ מֵבִיא.

**William Davidson Edition - English:**
The Gemara comments: **The mishna is not in accordance with** the opinion of **Rabbi Meir, as if it** were in accordance with the opinion of **Rabbi Meir,** it would be difficult. **Isn’t it taught** in a *baraita*: A High Priest consecrated by donning the **multiple garments** unique to the High Priest **brings the bull brought for** the unwitting violation of **any of the mitzvot;** this is **the statement of Rabbi Meir. And the Rabbis say: He does not bring** that offering.


###### Megillah 9b:10
[Megillah 9b:10](https://torahapp.org/share/book/Megillah/r/9b:10)

מַאי טַעְמֵיהּ דְּרַבִּי מֵאִיר — דְּתַנְיָא: ״מָשִׁיחַ״, אֵין לִי אֶלָּא מָשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה, מְרוּבֵּה בְגָדִים מִנַּיִן? תַּלְמוּד לוֹמַר: ״הַמָּשִׁיחַ״.

**William Davidson Edition - English:**
The Gemara asks: **What is the reason** for the opinion **of Rabbi Meir?** It is **as it is taught** in a *baraita* that it is written: “If the anointed priest shall sin” (Leviticus 4:3). From the word **anointed, I have** derived **only** that this *halakha* applies to a High Priest who was actually **anointed with the oil of anointing. From where** do I derive that even a High Priest consecrated by donning the **multiple garments** is also included in this *halakha*? **The verse states: “The anointed,”** with the definite article, indicating that the *halakha* applies to every High Priest.


###### Megillah 9b:11
[Megillah 9b:11](https://torahapp.org/share/book/Megillah/r/9b:11)

בְּמַאי אוֹקֵימְנָא — דְּלָא כְּרַבִּי מֵאִיר. אֵימָא סֵיפָא: אֵין בֵּין כֹּהֵן מְשַׁמֵּשׁ לְכֹהֵן שֶׁעָבַר אֶלָּא פַּר יוֹם הַכִּפּוּרִים וַעֲשִׂירִית הָאֵיפָה. הָא לְכׇל דִּבְרֵיהֶן — זֶה וָזֶה שָׁוִין, אֲתָאן לְרַבִּי מֵאִיר, דְּתַנְיָא: אֵירַע בּוֹ פְּסוּל וּמִינּוּ כֹּהֵן אַחֵר תַּחְתָּיו, רִאשׁוֹן — חוֹזֵר לַעֲבוֹדָתוֹ, שֵׁנִי — כׇּל מִצְוֹת כְּהוּנָּה גְּדוֹלָה עָלָיו, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹמֵר: רִאשׁוֹן — חוֹזֵר לַעֲבוֹדָתוֹ, שֵׁנִי — אֵינוֹ רָאוּי לֹא לְכֹהֵן גָּדוֹל וְלֹא לְכֹהֵן הֶדְיוֹט.

**William Davidson Edition - English:**
The Gemara asks: **How did we establish** the mishna? We established **that** it is **not in accordance with** the opinion of **Rabbi Meir. Say the latter clause** of the mishna: **The difference between a** High **Priest** currently **serving** in that capacity **and a former** High **Priest is only** with regard to **the bull** brought **on Yom Kippur, and the tenth of an ephah** meal-offering. The Gemara infers **that** with regard **to all** other **matters,** both **this,** a High Priest currently serving, **and that,** a former High Priest, are **equal.** If so **we have arrived at** the opinion of **Rabbi Meir, as it is taught** in a *baraita*: If temporary **disqualification befell** the High Priest, **and they appointed another priest in his stead,** then after the cause of disqualification of **the first** priest passes, he **returns to his service** as High Priest. With regard to **the second** priest, **all of the mitzvot of the High Priest** are incumbent **upon him;** this is **the statement of Rabbi Meir. Rabbi Yosei says: The first returns to his service; the second is fit** to serve **neither as a High Priest nor as a common priest.**


###### Megillah 9b:12
[Megillah 9b:12](https://torahapp.org/share/book/Megillah/r/9b:12)

וְאָמַר רַבִּי יוֹסֵי: מַעֲשֶׂה בְּרַבִּי יוֹסֵף בֶּן אִלֵּם מִצִּיפּוֹרִי שֶׁאֵירַע בּוֹ פְּסוּל בְּכֹהֵן גָּדוֹל וּמִינּוּהוּ תַּחְתָּיו, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים, וְאָמְרוּ: רִאשׁוֹן — חוֹזֵר לַעֲבוֹדָתוֹ, שֵׁנִי — אֵינוֹ רָאוּי לֹא לְכֹהֵן גָּדוֹל וְלֹא לְכֹהֵן הֶדְיוֹט.

**William Davidson Edition - English:**
**And Rabbi Yosei said:** There was **an incident involving** the priest **Rabbi Yosef ben Elem of Tzippori,** who, **when disqualification befell a High Priest,** the priests **appointed him in his stead. And** after the cause of the disqualification was resolved, **the incident came before the Sages** for a ruling with regard to the status of Rabbi Yosef ben Elem. **And** the Sages **said:** The **original** High Priest **returns to his service,** while the **second is fit** to serve **neither as High Priest nor as a common priest.**


###### Megillah 9b:13
[Megillah 9b:13](https://torahapp.org/share/book/Megillah/r/9b:13)

כֹּהֵן גָּדוֹל — מִשּׁוּם אֵיבָה, כֹּהֵן הֶדְיוֹט — מִשּׁוּם מַעֲלִין בַּקּוֹדֶשׁ וְלֹא מוֹרִידִין. רֵישָׁא רַבָּנַן, וְסֵיפָא רַבִּי מֵאִיר!

**William Davidson Edition - English:**
The Gemara explains: Neither as a **High Priest, due to hatred,** jealousy, and bitterness that would arise if there were two High Priests with equal standing in the Temple; nor as a **common priest, because** the principle is: **One elevates** to a higher level **in** matters of **sanctity and one does not downgrade.** Once he has served as a High Priest he cannot be restored to the position of a common priest. Is that to say that **the first clause** of the mishna is in accordance with the opinion of **the Rabbis,** who disagree with Rabbi Meir, **and the latter clause** is in accordance with the opinion of **Rabbi Meir?**


###### Megillah 9b:14
[Megillah 9b:14](https://torahapp.org/share/book/Megillah/r/9b:14)

אָמַר רַב חִסְדָּא, אִין: רֵישָׁא רַבָּנַן וְסֵיפָא רַבִּי מֵאִיר. רַב יוֹסֵף אָמַר: רַבִּי הִיא, וְנָסֵיב לַהּ אַלִּיבָּא דְתַנָּאֵי.

**William Davidson Edition - English:**
**Rav Ḥisda said: Indeed, the first clause** of the mishna is in accordance with the opinion of **the Rabbis, and the latter clause** is in accordance with the opinion of **Rabbi Meir. Rav Yosef said:** The entire mishna **is** according to **Rabbi** Yehuda HaNasi, **and he formulates it according to** the opinions **of** different ***tanna’im*,** that is to say, resulting in a third opinion, in accordance with the opinion of the Rabbis with regard to a High Priest consecrated by donning multiple garments, and the opinion of Rabbi Meir with regard to a former High Priest.


###### Megillah 9b:15
[Megillah 9b:15](https://torahapp.org/share/book/Megillah/r/9b:15)

**מַתְנִי׳** אֵין בֵּין בָּמָה גְּדוֹלָה לַבָּמָה קְטַנָּה אֶלָּא פְּסָחִים. זֶה הַכְּלָל: כֹּל שֶׁהוּא נִידָּר וְנִידָּב — קָרֵב בְּבָמָה, וְכֹל שֶׁאֵינוֹ לֹא נִידָּר וְלֹא נִידָּב — אֵינוֹ קָרֵב בְּבָמָה.

**William Davidson Edition - English:**
**MISHNA:** **The difference between a great,** public **altar,** such as the altars established at Nob and Gibeon, which served as religious centers following the destruction of the Tabernacle in Shiloh, **and a small,** personal **altar** on which individuals would sacrifice their offerings, **is only** with regard to **Paschal lambs,** which may not be sacrificed on a small altar. **This is the principle: Any** offering **that is vowed or contributed** voluntarily **is sacrificed on a** small **altar, and any** offering **that is neither vowed nor contributed** voluntarily, but rather is compulsory, e.g., a sin-offering, **is not sacrificed on a** small **altar.**


###### Megillah 9b:16
[Megillah 9b:16](https://torahapp.org/share/book/Megillah/r/9b:16)

**גְּמָ׳** פְּסָחִים וְתוּ לָא? אֵימָא כְּעֵין פְּסָחִים.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: Is the difference only **Paschal lambs and nothing more?** The continuation of the mishna indicates that there are additional differences. The Gemara answers: **Say** that the difference between them is only with regard to offerings that are **similar to Paschal lambs.**


###### Megillah 9b:17
[Megillah 9b:17](https://torahapp.org/share/book/Megillah/r/9b:17)

מַנִּי — רַבִּי שִׁמְעוֹן הִיא. דְּתַנְיָא, רַבִּי שִׁמְעוֹן אוֹמֵר: אַף צִבּוּר לֹא הִקְרִיבוּ אֶלָּא פְּסָחִים וְחוֹבוֹת שֶׁקָּבוּעַ לָהֶם זְמַן, אֲבָל חוֹבוֹת שֶׁאֵין קָבוּעַ לָהֶם זְמַן — הָכָא וְהָכָא לָא קְרוּב.

**William Davidson Edition - English:**
The Gemara asks: According to **whose** opinion is the mishna taught? The Gemara answers: **It is** according to the opinion of **Rabbi Shimon, as it is taught** in a *baraita* that **Rabbi Shimon says: Even the public sacrificed only Paschal lambs and compulsory** offerings **for which there is a set time,** like fixed communal offerings. **However, compulsory** offerings **for which there is not a set time,** e.g., sin-offerings brought for an unwitting transgression committed by the community, **are sacrificed neither here** on a small altar **nor here** on a great altar; they are sacrificed only in the Temple.


###### Megillah 9b:18
[Megillah 9b:18](https://torahapp.org/share/book/Megillah/r/9b:18)

**מַתְנִי׳** אֵין בֵּין שִׁילֹה לִירוּשָׁלַיִם, אֶלָּא שֶׁבְּשִׁילֹה אוֹכְלִין קָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי בְּכׇל הָרוֹאֶה, וּבִירוּשָׁלַיִם לִפְנִים מִן הַחוֹמָה.

**William Davidson Edition - English:**
**MISHNA:** **The difference between** the Tabernacle in **Shilo and** the Temple in **Jerusalem is only that in Shiloh one eats offerings of lesser sanctity,** e.g., individual peace-offerings, thanks-offerings, and the Paschal lamb, **and** also **the second tithe, in any place that overlooks** Shiloh, as Shiloh was not a walled city and any place within its Shabbat boundary was regarded as part of the city. **And in Jerusalem** one eats those consecrated items only **within the walls.**


###### Megillah 9b:19
[Megillah 9b:19](https://torahapp.org/share/book/Megillah/r/9b:19)

וְכָאן וְכָאן, קׇדְשֵׁי קֳדָשִׁים נֶאֱכָלִין לִפְנִים מִן הַקְּלָעִים. קְדוּשַּׁת שִׁילֹה —

**William Davidson Edition - English:**
**And here,** in Shiloh, **and there,** in Jerusalem, **offerings of the most sacred order are eaten** only **within the hangings.** The Tabernacle courtyard in Shiloh was surrounded by hangings and the Temple courtyard in Jerusalem was surrounded by a wall. There is another difference: With regard to **the sanctity of Shiloh,**