MISHNAH: These are the appointees who were in the Sanctuary¹: Joḥanan ben Phineas of the seals². 15:1–12). The “seal” (or ”signature”) is a ticket stamped with one of different stamps. The worshipper buys the ticket from the keeper of seals and delivers it to the keeper of libations who then gives him the correct amount to give to the officiating priests., Aḥiyya of the libations, Mathew ben Samuel of the lotteries³ Chapter 2., Petaḥiah of the nests⁴. Petaḥiah is Mordecai. Why was he called Petaḥiah? For he had original ideas⁵ and explained them, and he knew seventy languages⁶2:2 and Neḥemiah7:7 in the list of returnees from Babylonia one finds Mordecai Bilshan, where the traditional interpretation is to consider the second name not as an independent (Babylonian) name but an epithet “linguist” of Mordecai. (In modern Hebrew, by mispronunciation “linguist” is balshan.) A linguist is a person who knows the languages of all of the 70 peoples enumerated in Gen. 7.. Ben Aḥiyyah for indigestion; Onias the digger of ditches, Gabinius the herald, Ben Gever for locking the doors, Ben Bevai for the oakum. Ben Arza for the cymbal, Hugdas ben Levi for the song. The family Garmu for the shew-bread, the family Eutinos for producing the incense. Eleazar for the gobelins, and Phineas the clothier.

footnotes: ¹ The permanent officers of the Temple who organized the service which was executed by the families of the clans of Cohanim, who came to serve in turn for one week. Different in Tosephta 2:14–15. ² As explained in Mishnah 4, a person who brings an animal as sacrifice to the Temple buys from the Temple the appropriate flour and wine offerings (as detailed in Num ³ The lotteries which distribute the different duties to the priests who came to serve for one week, as explained in Yoma ⁴ He organizes the sale of “nests”, couples of pigeons or turtle doves, needed for several purification rites. ⁵ In the interpretation of biblical verses. ⁶ In Ezra

HALAKHAH: ⁷(Notes 238,239), where all textual variants are noted.“These are the appointees who were in the Sanctuary.” Rebbi Ḥizqiah said, Rebbi Simon and the rabbis. One said, he comes to enumerate the qualified ones of every generation. But the other said, he who was in a generation enumerated what was in his generation. He who said, he comes to enumerate the qualified ones of every generation, about all of them he says, the remembrance of the just is for blessing⁸. 10:3.. He who said, he who was in a generation enumerated what was in his generation, about all of them he says, but the name of evildoers shall rot. About whom was said, the remembrance of the just is for blessing? About Ben Qaṭin⁹3:11. and his kind.

footnotes: ⁷ This text is from the end of Chapter 3 in Yoma ⁸ Prov ⁹ As mentioned in Mishnah Yoma

Rebbi Jonah said, it is written¹⁰ 53:12. The verse continues: For he offered himself to death and counted the sinners. This applies to R. Aqiba who was a martyr and organized religious tradition in a systematic corpus.: Therefore, I shall distribute to him in public, and with the powerful he shall have part in booty, that is Rebbi Aqiba who organized interpretation of Scripture, practice, and homiletics¹¹. But some say, this refers to the men of the Great Assembly, who organized principles and details¹².

footnotes: ¹⁰ Is. ¹¹ The reading of B: Mishnah, interpretation of Scripture, and practice, seems preferable since R. Aqiba had no reputation in homiletics and as a matter of principle homiletics about biblical verses is not to be systematized. ¹² They find in the work of the Great Assembly the essence of Second Temple and later rabbinic Judaism, the effort to turn the mostly disjointed statements of the Torah into a systematic code of laws.

Rebbi Abbahu said, it is written¹³. 2:55. The families of counters, dwellers of Yabeṣ. Why does the verse say, counters? Because they formulated the teaching numbers, numbers¹⁴. “Five shall not lift heave.¹⁵1:1.” “Fifteen women free their co-wives.¹⁶1:1.” “Thirty-six extirpations in the Torah.¹⁷1:1.” “Thirteen matters about the carcass of a pure bird.¹⁸1:1.” “Four main categories of torts.¹⁹1:1.” “Thirty-nine categories of work.”

footnotes: ¹³ 1Chr ¹⁴ In B: ciphers, ciphers. ¹⁵ Mishnah Terumot ¹⁶ Mishnah Yebamot ¹⁷ Mishnah Keritut ¹⁸ Mishnah Ṭehorot ¹⁹ Mishnah Bava Qamma

Rebbi Aḥa said, for Ezra the priest, the counter²⁰7:11.. But just as he was counting in the Torah so he was counting in the words of the Sages²¹, to fix the text of Scriptures by noting the number of occurrences of certain forms, is attributed to Ezra in Megillah4:1 (47d l. 49), Babli Megillah3a. Similarly, the fixation of mishnaiot by numbers is attributed to him..

footnotes: ²⁰ Ezra ²¹ The principles of mesorah

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman. The earlier generations ploughed, and sowed, and weeded, and trimmed, and hoed, cut, made sheaves, threshed, winnowed, milled, sifted, made dough, kneaded, and baked. But we do not even have a mouth to eat²². ²³1:3, Notes 131–137 (ד). Rebbi Abba bar Zemina said in the name of Rebbi Ze`ira: If the earlier generations were angels, we are men; if they were men, we are donkeys. Rebbi Mana said, at that moment²⁴ without suspecting that it was not tithed. they said, we are not even comparable to the she-ass of Rebbi Phineas ben Yair.

footnotes: ²² Even though the earlier generation organized the study of religious texts in a systematic way, still we have difficulty following them. ²³ From here to the end of the next paragraph the text is from Demay ²⁴ When a great scholar ate ṭevel

Robbers stole the she-ass of Rebbi Phineas ben Yair at night. She was hidden with them for three days during which she did not eat anything. After three days, they took counsel to return her. They said, remove her lest she die with us. They let her out; she returned to her master’s door and started braying. He said to them, open to that poor creature because for three days now she did not taste anything. They opened for her and she entered. He said to them, give her something to eat. They put oats before her but she did not eat. They said to him, rabbi, she does not want to eat. He asked them, did you put it in order? They said: Yes. He asked them, did you remove its demay? They said, did the rabbi not teach us: “He who buys seeds for animals, flour for tanning, oil for lighting, is free from demay”? He said to them, what can we do with this poor creature since she is very restrictive for herself? They removed the demay and she ate.

Petaḥiah of the nests⁴. Come and see how great the power of this man was, for he “had original ideas⁵ and explained them, and he knew seventy languages⁶2:2 and Neḥemiah7:7 in the list of returnees from Babylonia one finds Mordecai Bilshan, where the traditional interpretation is to consider the second name not as an independent (Babylonian) name but an epithet “linguist” of Mordecai. (In modern Hebrew, by mispronunciation “linguist” is balshan.) A linguist is a person who knows the languages of all of the 70 peoples enumerated in Gen. 7..” It was stated: A Synhedrion of which two know how to speak²⁵17b, the reference is not to the Synhedrion as Supreme Court but to any court of criminal jurisdiction. and all of them are able to hear is acceptable²⁶ as Synhedrion. Three is average, four is wise, and in Jabneh there were four, Ben Azzai and Ben Zoma, Ben Ḥanikai and Rebbi Eleazar ben Matthew.

footnotes: ⁴ He organizes the sale of “nests”, couples of pigeons or turtle doves, needed for several purification rites. ⁵ In the interpretation of biblical verses. ⁶ In Ezra ²⁵ As a minimum two members of the Synhedrion have to be able to interrogate any witness in his own language and the rest of them have to be able to understand the answer. The Court may not use interpreters. In the Babli, Sanhedrin ²⁶ As a minimal requirement.

Rav Ḥisda said, once the Land of Israel was dry (and they collected from Gaggot-Ṣerifin²⁷10:2. Ṣerifin probably is Serafand in the plain NE of Jerusalem..) [and they did not know from where to bring²⁸ which must be brought from the produce of the Land. Babli Menaḥot64b.. There was there a mute person who put one hand on roofs and another on a shed. They brought him before Petaḥiah, who told them, is there a place called Gaggot-Ṣerifin or Ṣerifin-Gaggot? They went there and found.] Rebbi Yose ben Rebbi Abun said, once the entire world²⁹ was burned and they did not know from where to bring. There was there a mute person who put one of his hands over his eyes and one hand on a door lock. They brought him before Petaḥiah, who told them, is there a place called `Ein-Sokher³⁰ or Sokher-Ayin. They went there and found.

footnotes: ²⁷ Mishnah Menaḥot ²⁸ As spelled out in the Mishnah (and B), the problem was to find barley grain for the `omer ²⁹ In B: The Land of Israel. The Mishnah refers to wheat grain for the Two Breads. ³⁰ A place near Sichem (Nablus.)

Three women brought their nests³¹, one bird is to be an elevation offering and the other a purification offering. As thanksgiving offerings both birds are elevation offerings.. One said, לְעֵינָתִי; and one said, לְיַמָּתִי, and one said, לְזִיבָתִי. About the one who said ³²לְעֵינָתִי, they wanted to say, her menstrual flow is like a well. He said, she was dangerously sick in her eye. About the one who said לְיַמָּתִי, they wanted to say, her menstrual flow is like the sea. He said, she was in danger on the sea. About the one who said לְזִיבָתִי, they wanted to say, she was really a zavah³³ it is asserted here that after the alef became silent it also could not carry a separate vowel. Therefore זְאֵב “wolf” became זֵאב and since the ־ֵ was pronounced as η, it sounded like זִיב. More than 70 languages, the administrator of nests had to know all local dialects.. He told them, a wolf³⁴ came to snatch her son.

footnotes: ³¹ Since Petaḥiah was in charge of these, it was his duty to instruct the officiating Cohanim in the correct way to sacrifice the birds. As obligatory offerings of a woman after prolonged menstruation as zavah ³² Since עַיִין means both “eye” and “wellhead, spring”. ³³ While in Mishnaic Hebrew זִיבָה means the state of a zavah ³⁴ The stone floor, which was unhealthy in winter.

“Ben Aḥiyyah for indigestion.” Since the Cohanim were walking barefoot on the floor³⁴, and were eating meat³⁵, and drinking water, they got indigestion. He knew which wine was good for the intestines and which was noxious³⁶ for intestines.

footnotes: ³⁴ The stone floor, which was unhealthy in winter. ³⁵ Since the priests are obligated to eat the meat of all purification and reparation offerings in the Temple on the day of the sacrifice and the following night, and in addition to the meat they have only baked goods made from flour offerings and water, for the week of their service their diet is very unbalanced and unhealthy. ³⁶ The translation is tentative. Brill proposes to read מְמַסְמֵס “massages”. The reading of B, “eliminates intestines” is difficult to understand.

“Onias the digger of ditches.” He was digging ditches and caves³⁷ for pilgrims to the Temple. and knew which rock cools the water and which rock was dry and how far its dryness extended. Rebbi Aḥa said, but (he) [his son]³⁸ died of thirst. ³⁹3:9 (Note 124, צ). Rebbi Ḥanina said, anybody who says that the All-Merciful is indulgent, his intestines shall dissolve themselves; for He is forbearing and then collects His due. Rebbi Aḥa said, it is written⁴⁰ 50:3., His surroundings are very hairy. He is exact with them like a hair’s width. Rebbi Yose said, not because of this reason, but because what is written⁴¹ 89:8., He is awesome on His surroundings, His fear on those near Him is greater than those far away.

footnotes: ³⁷ To create miqwaot ³⁸ Reading of B and the corrector, to be deleted. ³⁹ The text also is in Yom Ṭov ⁴⁰ Ps. ⁴¹ Ps.

⁴²1:3 (Note 150) and similarly in Deut. rabba3. Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman: It happened that a pious person used to dig cisterns, ditches, and caves for travellers. Once, his daughter travelled to marry⁴⁴ and she was swept away by a river. All the people came to him and wanted to console him, but he refused to be consoled. Rebbi Phineas ben Yair came to him and wanted to console him, but he refused to be consoled. He told them, is that your pious man? They said to him: Rabbi, such and such he did, such and such happened to him. He replied: It is impossible that he would honor his Creator by water and He hurts him by water! Immediately, there started a rumor in the town that the man’s daughter had returned. Some say, she got trapped in a hedge of thorns, others say that an angel came in the appearance of Rebbi Phineas ben Yair and saved her.

footnotes: ⁴² This also is from Demay ⁴⁴ To sing at the daily sacrifices.

“Gabinius the herald.” He was announcing in the Temple. What did he say? “The Cohanim to the service, and the Levites to the podium⁴⁴, and Israel to stand by⁴⁵.” King Agrippas heard his voice at a distance of eight parasangs⁴⁶ and gave him rich gifts.

footnotes: ⁴⁴ To sing at the daily sacrifices. ⁴⁵ Representing the entire people for whom the sacrifices were brought, in later Second Temple times a delegation of the people from the district of the week’s Cohanim was present during the offering of the daily sacrifices. ⁴⁶ Using Egyptian measures this would be about 36 km. B (but not M) reads “one parasang”, about 4.5 km.

“Ben Gever for locking the doors.” Rav explained for the House of Rebbi Shila, “when gever called⁴⁷1:8.” as “when the herald proclaimed.” They said to him, “when the rooster called.” He said to them, did we not state “Ben Gever”? Could you say, “the son of the rooster”?

footnotes: ⁴⁷ Mishnah Yoma

“Ben Bevay for the oakum, he was threading the wicks⁴⁸2:2, Note 106.. ⁴⁹8:7, Notes 94–96 (פ). Rebbi Yose went up to Kufra and wanted to appoint providers⁵⁰ there, but they did not accept. He came and said before them: “Ben Bavai over the oakum.” If this one had been appointed over the wicks and therefore merited to be counted with the leaders of his generation, you who are being appointed over the lives of people, so much more.

footnotes: ⁴⁸ This is from Yoma ⁴⁹ This text is from Peah ⁵⁰ Overseers of charity.

“Ben Arza for the cymbal;” as we have stated there⁵¹7:3., “the executive officer waves a sheet and Ben Arza plays the cymbal.”

footnotes: ⁵¹ Mishnah Tamid

“Hugdas ben Levi for the song.” Rebbi Aḥa said, he knew a special melody. When he put his thumb in his mouth he produced all kinds of sounds and the heads of his fellow Levites were taken aback.

⁵²3:8, Notes 225–235, where also the differences in readings are noted. The additions of the corrector in the story of the family Eutinos are from B. The family Garmu were experts in preparing the shew-bread and its removal from the oven, but they did not want to teach. They sent and brought craftsmen from Alexandria who were experts in preparing the shew-bread but were not experts in its removal from the oven. The family Garmu were heating from within and removing from the outside, and it did not become moldy. But those were heating from the inside and removing from the inside, and it became moldy. When the Sages realized this situation, they said, everything which the Holy One, praise to Him, created, he created to His glory; all work of the Eternal is for Himself⁵³. 16:4.. They sent after them, but they refused to come until they doubled their wages. They used to take twelve mina, so they gave them twenty-four. Rebbi Jehudah says, they used to take 24, so they gave them 48. They asked them, why do you not want to teach? They answered them, there is a tradition among us from our forefathers that this Temple will be destroyed in the future. Others should not learn and prepare the same before their foreign worship. In the following matter one mentions them for praise, that in the hands of their children white bread was never found, so people should not say, from the preparation of shew-bread they are eating.

footnotes: ⁵² This and the next paragraphs are from Yoma ⁵³ Prov

“The family Eutinos were experts in preparing the incense and the smoke-creating herb, but they did not want to teach. They sent and brought craftsmen from Alexandria who were experts in preparing the incense but were not experts in the smoke-creating herb. The family Eutinos’s was going straight up, and spread, and descended. But theirs was immediately spreading. When the Sages realized the situation, they said, everything which the Holy One, praise to Him, created, he created to His glory; as it is said⁵⁴43:7., all which is called by My Name, etc. They sent after them, but they refused to come until they doubled their wages. They used to take twelve mina, so they gave them twenty-four. Rebbi Jehudah says, they used to take 24, so they gave them 48. They asked them, why do you not want to teach? They answered them, there is a tradition among us from our forefathers that this Temple will be destroyed in the future. Others should not learn and prepare the same before their foreign worship. In the following matter one mentions them for praise, that no woman of any of them ever went out perfumed. Not only that, but if one of them married a woman from outside, he contracted with her that she should not use perfume, [that one should not say, they perfume themselves from the compounding of incense, to confirm what is said, you shall be innocent in the eyes of the Eternal and of Israel.]

footnotes: ⁵⁴ Is.

Rebbi Yose said, I found a child of the family Eutinos. I said to him, my son, from which family are you? he told me, from family X. I said to him, my son, because your forefathers intended to increase their prestige and to decrease Heaven’s prestige, therefore their prestige was diminished and Heaven’s prestige increased. Rebbi Aqiba said, Simeon ben Lagos told me, I was collecting herbs, I and a youth from the family Eutinos, when I saw him crying and laughing. I said to him, my son, why did you cry? He said to me, about the prestige of my family which is diminished. And why did you laugh? About the glory prepared for the Just in the future world. [What did you see?] There is smoke-creating herb before me! I said to him, my son, show it to me. He answered me, I have a tradition from my ancestors not to show it to any creature.’ Rebbi Joḥanan ben Nuri said, I met an old man from the family Eutinos [who held a scroll about chemicals.]. He said to me, ‘Rabbi. In the past my family were humble, and transmitting this scroll one to the other. But now they are not trustworthy; here the scroll is yours and take care of it.’ When I came and repeated these words before Rebbi Aqiba, his tears flowed and he said, from now on we do not have to mention them for shame.

“Eleazar for the gobelins,” he was appointed to oversee the weavers of the gobelins. “Phineas the clothier.” He clothed the garments of the High Priesthood. It happened that a Cohen dressed a general⁵⁵ who gave him 8 pieces of gold, and some say, he gave him twelve.

footnotes: ⁵⁵ Greek στρατιώτης.

MISHNAH: One does not appoint less than seven overseers⁵⁶ and three treasurers⁵⁷, and one does not appoint less than two persons to an executive office spending money⁵⁸, except Ben Aḥiyyah for indigestion and Eleazar for the gobelins, for these the public accepted⁵⁹.

footnotes: ⁵⁶ In the Temple. The etymology of the word seems to be אָמַר-כֹל “he commands everything.” ⁵⁷ In the Temple. ⁵⁸ This includes treasurers of public funds outside the Temple. ⁵⁹ The Temple had to pay for Ben Aḥiyya’s prescriptions and Eleazar’s assignments for work delivered on their signature alone, without co-signer.

HALAKHAH: “One does not appoint less than three treasurers and seven overseers.” It was stated: And two καθολικοί⁶⁰. That is what is written⁶¹ 31:13, misquoted (but less badly than in B.) Description of Ezekias’s Temple organization., and Yeḥiel, and Uzziahu, and Maḥat, treasurers; and Asael, and Yerimot, and Yozavad, and Eliel, and Samkhiahu, and Maḥat, and Conaiahu, overseers, officers supervised by Konaniahu and his brother Simei, katholikoi; appointed by King Yeḥizkiahu and Azariahu the governor of God’s House, King and High Priest.

footnotes: ⁶⁰ In imitation of the financial administration of the Roman Empire which at the Emperor’s court was directed by the katholikoi. ⁶¹ 2Chr.

When he seals⁶², the treasurer seals and gives it to the overseer. The overseer seals and gives it to the katholikos. The katholikos seals and gives it to the High Priest. The High Priest seals and gives it to the King. And if the break the seals, the King sees his seal and breaks it¹. The High Priest sees his seal and breaks it. The katholikos sees his seal and breaks it. The overseer sees his seal and breaks it. The treasurer sees his seal and breaks it.

footnotes: ⁶² Money bags. ¹ In all cases, B reads “recognizes” instead of “breaks”.

“One does not appoint less than two persons to an executive office spending money.” Rebbi Naḥman in the name of Rebbi Mana: Following⁶³ 28:5. they should take⁶⁴8b. the gold, and the blue wool, and the purple wool.

footnotes: ⁶³ Ex. ⁶⁴ Formulated in the plural; one never lets public property be used by a single person. Babli Bava Batra

⁶⁵38a, Tanḥuma Eqev(9), Ex. rabba46(2). Rebbi Ḥama ben Rebbi Ḥanina said, Moses got rich from the refuse of the tablets. That is what is written⁶⁶ 34:1., cut for yourself two stone tablets. Cut for yourself⁶⁶⁷, the refuse shall be yours. Rebbi Ḥanin said, The Holy One, praise to Him, created⁶⁸ a quarry of precious stones and pearls in his tent, and from this Moses got rich.

footnotes: ⁶⁵ Babli Nedarim ⁶⁶ Ex. ⁶⁸ B: uncovered.

⁶⁹26, Babli Qiddušin33b. A slightly differently arranged text is Bikkurim3:3. This text shows that the corrector’s addition [in brackets] is from B; it is missing in the Yerushalmi sources and M. It is written⁷⁰ 33:8., they looked after Moses until he reached the Tent. Two Amoraim, one says for shame, the other one says for praise. He who says for shame, “look at the thigh, look at the feet, look at his flesh. He eats from the Jews, and drinks from the Jews, everything he has is from the Jews.” He who says for praise, to see the just ones is meritorious [great for one who was worthy to see him.]

footnotes: ⁶⁹ Tanḥuma Ki Tissa ⁷⁰ Ex.

MISHNAH: Four stamps⁷¹. 15:1–16.) were in the Temple; on them was written calf, ram, lamb, sinner. Ben Azzai says, there were five, and Aramaic was written on them, calf, ram, lamb, poor sinner, rich sinner. “Calf” serves for the libations of cattle, large or small, male or female⁷² of flour, half a hin olive oil and half a hin wine. An ephah is 3 seah; in the Roman system (Mishnah Kelim17:11) a cadus of about 38 l. A hin is half a seah; half a hin is a Roman congius of about 3.2 l. The basic fluid measure is the log(sextarius) of about .53 l; half a hin are 6 log.. “Lamb” serves for the libations of sheep and goats, large or small, male or female⁷³ of flour, 1/4 hin(3 log) each of oil and wine., except for rams. “Ram” only serves for the libations with a ram⁷⁴ of flour, 1/3 hin(4 log) each of oil and wine. A ram is a male sheep older than 13 months (Mishnah Parah1:3). “Sinner” serves for the three animals of the sufferer from skin disease⁷⁵ of oil, in total 3/10 of an ephah of flour, 10 log of oil, and 9 log of wine. As explained in the Halakhah, the anonymous majority holds that the poor healed sufferer from skin disease, who had to bring only one sheep, buys the ticket for the sheep and brings the extra log of oil with him. Since skin disease led to social ostracism, it is not mentioned on the ticket.. If somebody needs libations he goes to Joḥanan who is overseeing the stamps, gives him the money, and receives a ticket from him. He goes to Aḥiyya who is overseeing the libations, gives him the ticket, and receives the libations from him. In the evening they⁸⁴ come together, Aḥiyya produces the tickets and receives money correspondingly⁸⁵. If there was a deficit, it is his⁸⁶ deficit and Joḥanan has to pay from his own. But if there was excess⁸⁷ it belongs to the Temple since the hand of the Temple is privileged. If somebody lost his ticket, one lets him wait until the evening. If they find for him corresponding to his ticket one gives to him; otherwise one does not give to him.⁸⁸ The date was written on it because of the tricksters⁸⁹.

footnotes: ⁷¹ As explained in the next Mishnah, with these tickets one bought the prescribed amounts of flour, oil, and wine, prescribed for each kind of sacrifice (Num ⁷² 3/10 of an ephah ⁷³ 1/10 ephah ⁷⁴ 2/10 ephah ⁷⁵ The rich healed sufferer from skin disease had to bring 3 sheep and an extra log ⁸⁴ Joḥanan and Aḥiyya. ⁸⁵ Since he not only handed out the materials but also bought them for the Temple from wholesalers. ⁸⁶ Joḥanan’s. ⁸⁷ If more money was taken in than the value of the libations handed out. ⁸⁸ If a person notified the authorities that he had lost his ticket and the daily accounting at the end of the day showed that libations in the value of what he claimed was his ticket remains after the other claims had been paid, the difference is not declared as excess but is used to provide him with his libations. Otherwise he has lost his money. ⁸⁹ The ticket was valid only one day so nobody could claim that he had lost his ticket, and if he was lucky got his libations without paying, and then presented the ticket on another day.

HALAKHAH: And following Ben Azzai, why the [poor]⁷⁶ sinner? He brought his log with him, and following the rabbis he brings a lamb⁷⁷. What are the libations for a mother sheep⁷⁸? Since we stated, “ ‘lamb’ serves for the libations of sheep and goats, large or small, male or female,” this implies that the libations of a mother sheep are like the libations of a lamb. It is written⁷⁹. 15:11., *so you shall do for one bull, or for one ram, or an animal from sheep or goats.*⁸⁰107. This tells that He did not differentiate between libations for a calf and libations for a bull. Since one could argue, an animal from the flock needs libations, a bovine animal needs libations. Since we find that He distinguished between the libations for a sheep and the libations for a ram, so we should differentiate between libations for a calf and libations for a bull. The verse says, so you shall do for one bull; this implies that He did not distinguish between libations for a calf and libations for a bull. Why was it said, or for a ram? Since one could argue, if we find that He differentiated between libations for a yearling and libations for a two-year old, so we should differentiate between libations for a two-years old and a three-years old. The verse says, or for one ram. Why was it said, or for an animal from sheep? Since one could argue, if we find that He differentiated between libations for a sheep and libations for a ram, so we should differentiate between libations for a young female sheep and libations for a mother sheep. The verse says, or for an animal from sheep. Why was it said, or a goat? Since one could argue, if we find that He differentiated between libations for a sheep and libations for a ram, so we should differentiate between libations for a kid goat and libations for a bellwether. The verse says, or for a goat, it compared the smallest kid goat to the largest bellwether⁸¹. Since one needs three log, so the other needs three log.

footnotes: ⁷⁶ Corrector’s addition from B. ⁷⁷ As explained in Note 75. ⁷⁸ Since there is a difference between the libations needed for a young male sheep and those for an adult male, why does one not make the same distinction for females? ⁷⁹ Num ⁸⁰ Sifry Num. ⁸¹ The distinction by age applicable to sheep is not applicable to goats.

Think of it, if he matched it⁹⁰ with that day! The name of the watch⁹¹ was written on it. Think of it, if he matched the watch⁹². The name of the day, the week⁹³, and the month was written on them; then it is impossible to match⁹⁴.

footnotes: ⁹⁰ Writing the day of the week on the ticket will not defeat the trickster who will wait just one week to cash in on his ticket. ⁹¹ The name of the one of 24 priestly watches which serves in the week of this particular sacrifice. ⁹² The ticket will be valid again in another 24 weeks. ⁹³ The week is named after the portion to be read from the Torah on the following Sabbath. ⁹⁴ Since the length of the lunar/solar year varies between 50 and 55 weeks, even with a computed calendar it will take very many years before the same watch will officiate again in the same week, and without a computed one it is totally impossible to predict the recurrence of this match.

MISHNAH: Two lodges were in the Temple, one the silence lodge and one the vessel lodge. The silence lodge: Silently did sin-fearing people contribute there and poor people from good families were supported from there in silence. The vessel lodge: Anybody who vowed a vessel throws it in there. Once in 30 days the treasurers open it. Any vessel which they deem is needed for the upkeep of the Temple they keep, but the remainder is sold and their proceeds belong to the lodge of upkeep of the Temple.

HALAKHAH: ⁹⁵8:9, Notes 149–167 (פ). Also there exists a Genizah text from here to Chapter 7 (ג). Rebbi Jacob bar Idi and Rebbi Isaac bar Naḥman were providers⁹⁶ and gave a denar to Rebbi Ḥama the father of Rabbi Oshaia, but he gave it away to others. All were saying evil things about Rebbi Zachariah, the son-in-law of Rebbi Levi; they said that he was taking while he did not need it. When he died, they checked and found that he was splitting it up for others.

footnotes: ⁹⁵ The following text (except the last paragraph) also is found in Peah ⁹⁶ Administrators of the welfare fund.

Rebbi Ḥinena bar Pappos used to distribute his charity in the night. Once the prince of spirits encountered him. He said to him, did not our teacher teach us: Do not displace your neighbour’s boundaries⁹⁷. 19:14.? He said to him, but is it not written, a gift in secret appeases anger⁹⁸. 21:14.? He was afraid of him and fled from him.

footnotes: ⁹⁷ Deut ⁹⁸ Prov

Rebbi Jonah said, it is not written, “hail to him who gives to the needy,“ but: hail to him who is considerate to the needy⁹⁹ 41:2.; this refers to him who fulfills this commandment intelligently. How did Rebbi Jonah do it? When he saw a son of a prominent family who had lost his property, he used to say to him: My son, since I heard that an inheritance fell to you at another place, take and you will pay back. When he had taken it, he said to him, it is a gift.

footnotes: ⁹⁹ Ps.

Rebbi Ḥiyya bar Ada said, in our days there were old people who used to take if somebody gave to them between New Year’s Day and the Great Fastday. After that, they were not taking. They said, there is permission for us.

Neḥemiah from Shiḥin met a Jerusalemite who said to him, acquire merit by giving me a chicken. He said to him, here is its value, go buy red meat; he bought, ate and died. He said, come and eulogize him whom Neḥemiah killed.

Naḥum from Gimzo was carrying a gift to the house of his father-in-law when he met a person afflicted with boils who asked him, acquire merit from what you have on you. He said to him, when I shall return. He returned and found him dead. He said before him, his eyes which saw you and did not give to you shall go blind, his hands which did not stretch out to give to you shall be cut off, his feet which did not run to give to you shall be broken. This happened to him. Rebbi Aqiba came to visit him and said, woe to me that I see you in this state. He answered, woe to me that I do not see you in this state. He asked, why do you curse me? He answered, why are you contemptuous of suffering?

The teacher of the great Rebbi Hoshaia’s son was blind and he used to invite him to eat with him every day. One day there were guests and he did not ask him to eat with him. In the evening, he went to him and said: Please, Sir, do not be angry with me. [Since I had guests, I did not want risking injuring the Sir’s honor, therefore I did not eat with you today.]¹⁰⁰ He said to him, you assuaged him who is seen but does not see; may He be appeased by you Who sees but is not seen. He asked him, from where do you have this? He said, from Rebbi Eliezer ben Jacob. For there came a blind man to Rebbi Eliezer ben Jacob’s town; Rebbi Eliezer ben Jacob sat below him so that they should say if he were not a great person, Rebbi Eliezer ben Jacob would not sit below him. They provided for him in honor. He asked them, what is this? They told him, because Rebbi Eliezer ben Jacob sat below you. He prayed for him the following prayer: You did a good deed for one who is seen but does not see; He Who sees but is not seen may be appeased by you and do good for you.

footnotes: ¹⁰⁰ The corrector’s addition in this paragraph is necessary as shown by the parallels.

Clarification. Rebbi Ḥama bar Ḥanina and Rebbi Hoshaiah were strolling through the synagogue of Lod. Rebbi Ḥama bar Ḥanina said to Rebbi Hoshaiah: How much money did my forefathers invest here! He answered him: How many souls did your forefathers invest here, there is no one in here who studies Torah¹⁰¹!

footnotes: ¹⁰¹ In B: How many souls did your forefathers lose here, are there no ones here who study Torah?

Rebbi Abun made doors for the main house of study. Rebbi Mana came to him; he said to him, look what I did. He told him, Israel forgot its Creator and built palaces¹⁰²8:14.. Were there no people who study Torah¹⁰³?

footnotes: ¹⁰² Hos. ¹⁰³ Support of needy students is more important than great buildings on campus.

It was stated: Altar sancta take what is appropriate for them from sancta of upkeep of the Temple. Sancta of upkeep of the Temple do not take what is appropriate for them from altar sancta¹⁰⁴. But did we not state, “any vessel which they deem is needed for the upkeep of the Temple they keep, but the remainder is sold and their proceeds fall into the lodge of upkeep of the Temple¹⁰⁷”? Rebbi Ḥizqiah said, so is the Mishnah: in case of need¹⁰⁸ from the lodge of upkeep of the Temple.

footnotes: ¹⁰⁷ This implies that vessels needed for the service of the altar cannot be used directly but must be sold and other vessels bought in their stead. ¹⁰⁸ For any need, including the altar.