Jerusalem Talmud Taanit 4:2:12

משנה: אֵילּוּ הֵן הַמַּעֲמָדוֹת צַו אֶת בְּנֵי יִשְׂרָאֵל אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי. וְכִי הֵיאַךְ קָרְבָּנוֹ שֶׁל אָדָם קָרֵב וְהוּא אֵינוֹ עוֹמֵד עַל גַּבָּיו אֶלָּא שֶׁהִתְקִינוּ הַנְּבִיאִים הָרִאשׁוֹנִים עֶשְׂרִים וְאַרְבַּע מִשְׁמָרוֹת. וְעַל כָּל־מִשְׁמָר וּמִשְׁמָר הָיָה מַעֲמָד בִּירוּשָׁלַיִם שֶל כֹּהֲנִים וְשֶׁל לְוִיִּם וְשֶׁל יִשְׂרְאֵל. הִגִּיעַ זְמַן הַמִּשְׁמָר כֹּהֲנָיו וּלְוִייָו עוֹלִין לִירוּשָׁלִַם וְיִשְׂרָאֵל שֶׁבְּאוֹתוֹ הַמִּשְׁמָר מִתְכַּנְּסִין בְּעָרֵיהֶן וְקוֹרְאִין בְּמַעֲשֵׂה בְרֵאשִׁית׃ MISHNAH: These are the bystanders. Command the Children of Israel: My sacrifice, My offering as My gift⁷²Numbers.28.2">Num. 28:2.. How could a person’s sacrifice be offered not in his presence⁷³The daily sacrifices commanded in the verse are paid by the yearly sheqel, which was not paid by Cohanim (Šeqalim 1:6). Therefore the officiating Cohanim are not the owners of the sacrifice; a representation of the taxpayers is needed.? But the earlier prophets⁷⁴David and Samuel. instituted 24 watches. For each watch there was a presence⁷⁵A scheduled presence. in Jerusalem of priests, and of Levites, and of Israel⁷⁶The Land was divided into 24 districts, centered around the cities of priests.. At the time of service of each watch, its priests and Levites come to Jerusalem, and Israel belonging to this watch congregate in their towns and read about Creation⁷⁷In contrast to all other times when there is a Torah reading only on Mondays and Thursdays, during the week of service there is a daily reading, also some fasting, and other changes in the regular service as described in the Halakhot..

הלכה: לָא צוֹרְכָא דִי לָא אֵילּוּ הֵן הַמַּעֲמָדוֹת מִתְכַּנְּסִין בְּעָרֵיהֶן וְקוֹרִין בְּמַעֲשֵׂה בְרֵאשִׁית׃ בָּא לְהַתְחִיל מִתְּחִילַּת הַפָּרָשָׁה. HALAKHAH: It would only have been necessary: “These are the bystanders; they congregate in their towns and read about Creation⁷⁸The reason the bystanders are mentioned in the Mishnah is the special fasts which they organize. Since it was stated earlier that the priests on duty in the Temple do not fast on minor fastdays, the mention of Cohanim and Levites in this context seems superfluous. They are only mentioned because without sacrifices to be offered by the non-owning Cohanim there would be no need for bystanders..” He comes to start from the beginning of the subject.

אָמַר רִבִּי יוֹנָה. אִילֵּין תְּמִידִין קָרְבְּנוֹתֵיהֶן שֶׁלְכָּל־יִשְׂרָאֵל אִינּוּן. אִם יִהְיוּ כָל יִשְׂרָאֵל עוֹלִין לִירוּשָׁלִַם. לֵית כְּתִיב אֶלָּא שָׁל֣וֹשׁ פְּעָמִ֣ים ׀ בַּשָּׁנָ֡ה יֵֽרָאֶ֨ה כָל־זְכֽוּרְךָ֜. אִם יְהוּ כָל יִשְׂרָאֵל יוֹשְׁבִין וּבְטֵילִין. וְהָֽא כְתִיב וְאָֽסַפְתָּ֣ דְגָנֶ֔ךָ. מִי אוֹסֵף לָהֶם אֶת הַדָּגָן. אֶלָּא שֶׁהִתְקִינוּ הַנְּבִיאִים הָרִאשׁוֹנִים עֶשְׂרִים וְאַרְבַּע מִשְׁמָרוֹת. וְעַל כָּל־מִשְׁמָר וּמִשְׁמָר הָיָה עָמוּד בִּירוּשָׁלִַם שֶׁלְכֹּהֲנִים וְשֶׁלְלְוִיִּם וְשֶׁלְיִשְׂרְאֵל. תַּנֵּי. עֶשְׂרִים וְאַרְבָּעָה אֶלֶף עָמוּד מִירוּשָׁלִַם וַחֲצִי עָמוּד מִירִיחוֹ. אַף יְרִיחוֹ הָֽיְתָה יְכוֹלָה לְהוֹצִיא עָמוּד שָׁלֵם. אֶלְּא בִשְׁבִיל לַחֲלוֹק כָּבוֹד לִירוּשָׁלִַם הָֽיְתָה מוֹצִיאָה חֲצִי עָמוּד. הַכֹּהֲנִים לַעֲבוֹדָה וְהָלְּוִיִּם לַדּוּכָן וְיִשְׂרָאֵל מוֹכִיחִין עַל עַצְמָן שֶׁהֵן שְׁלוּחֵיהֶן שֶׁלְכָּל־יִשְׂרַאֵל. ⁷⁹This text and the following paragraphs are copied from Pesachim 4:1:2-14" href="/Jerusalem_Talmud_Pesachim.4.1.2-14">Pesaḥim 4:1. Rebbi Jonah said, these daily sacrifices are the offerings of all of Israel⁸⁰Since it is shown in Pesaḥim that during the offering of a sacrifice the owner is forbidden work, no man in Israel would be permitted to work both in the morning and in the evening.. Could all of Israel ascend to Jerusalem? Is it not written⁸¹Deuteronomy.16.16">Deut. 16:16., three times a year all your males shall be seen? If all of Israel would sit there and do nothing, is there not written⁸²Deuteronomy.11.14">Deut. 11:14. The Berakhot.35b">Babli Berakhot 35b infers from the verse that it is a religious obligation on a Torah scholar to earn a livelihood., you shall harvest your grain? Who would harvest their grain? But the early prophets instituted 24 watches; from each watch there were [Cohanim, Levites, and Israel] present in Jerusalem. It was stated, twenty-four thousand⁸³1Chr. 27:1. The verse is read as meaning that every month there were 24’000 representatives of the people at the Temple.. A stand-by group⁸⁴Since the Cohanim were changed every week, the people’s representatives also were changed every week; only one quarter of the 24’000 on stand-by were actually needed for one week. The Babylonian term for עָמוּד is מַעֲמָד (Taanit.27a">Babli 27a). The actual numbers in Second Temple times were small. from Jerusalem, and half a stand-by group from Jericho. Jericho also could have produced a full stand-by group, but to give precedence to Jerusalem it only produced half a stand-by group. The Cohanim for service, the Levites for the podium⁸⁵For the musical accompaniment of the Temple service., and the Israel as proof that they are the agents for all of Israel⁸⁶These are forbidden any work while the Daily Sacrifice is offered but everybody else may work..

תַּנֵּי רִבִּי שִׁמְעוֹן. הַכֹּהֲנִים וְהַלְּוִיִם וְיִשְׂרָאֵל וְשִׁיר מְעַכְּבִין אֶת הַקָּרְבָּן. רִבִּי אָבוּן בְּשֵׁם רִבִּי לָֽעְזָר. טַעֲמֵיהּ דְּרִבִּי שִׁמְעוֹן. כָּל הַקָּהָל֙ מִֽשְׁתַּֽחֲוִ֔ים. אֵילּוּ יִשְׂרָאֵל. וְהַשִּׁ֣יר מְשׁוֹרֵ֔ר אֵילּוּ הַלְּוִיִּם. וְהַֽחֲצֹֽצְר֭וֹת מַחְצְצרִ֑ים אֵילּוּ הַכֹּהֲנִים. עַ֖ד לִכְל֥וֹת הָעוֹלָֽה. הַכֹּל מְעַכְּבִין אֶת הַקָּרְבָּן. רִבִּי תַנְחוּמָא בְשֵׁם רִבִּי לָֽעְזָר שָׁמַע לָהּ מִן הָדָא. וָאֶתְּנָ֙ה אֶת־הַֽלְוִיִּ֜ם נְתוּנִ֣ים ׀ לְאַֽהֲרֹ֣ן וּלְבָנָ֗יו מִתּוֹךְ֘ בְּנֵ֣י יִשְׂרָאֵל֒. אֵילּוּ הַלְּוִיִּם. לַֽעֲבֹ֞ד אֶת־עֲבֹדַ֤ת בְּנֵֽי־יִשְׂרָאֵל֙. אֵילּוּ הַכֹּהֲנִים. וּלְכַפֵּר֭ עַל־בְּנֵ֣י יִשְׂרָאֵ֑ל. זֶה הַשִּׁיר. וְלֹ֨א יִֽהְיֶ֜ה בִּבְנֵי֤ יִשְׂרָאֵל֙ נֶ֔גֶף בְּגֶ֥שֶׁת בְּנֵֽי־יִשְׂרָאֵ֖ל אֶל־הַקּוֹדֶשׁ. אֵילּוּ יִשְׂרָאֵל. ⁸⁷The first sentence is also in Eruvin 10:12:3" href="/Jerusalem_Talmud_Eruvin.10.12.3">Eruvin 10 (Note 141). The text there reads “musical instruments”, which is required by the context there and must be understood here also since the choir is subsumed under “Levites”. It was stated: “Rebbi Simeon⁸⁸In the other sources: R. Simeon ben Eleazar. said, Cohanim, Levites, Israel, and song invalidate the sacrifice⁸⁹A sacrifice requiring a wine offering is invalid if not accompanied by the Levite’s song..” Rebbi Abun⁹⁰In the other sources: Abbin. in the name of Rebbi Eleazar, the reason of Rebbi Simeon ben Eleazar: ⁹¹2Chr. 29:28. Since this is not a pentateuchal verse it only can prove what people did or, as explained there in v. 25, what was prophetic instruction.The entire congregation were bowing down, these are Israel, and the song was sung, these are the Levites, and the trumpets were trumpeting, these are the Cohanim, everything up to the end of the elevation offering, all are indispensable for the sacrifice. Rebbi Tanḥuma in the name of Rebbi Eleazar understood it from here⁹²Num. 8:19.: And I gave the Levites to Aaron and his sons from the midst of the Children of Israel, these are the Levites, to work the service of the Children of Israel in the Tent of Meeting, these are the Cohanim, and to atone for the Children of Israel, that is the song⁹³Numbers.8.19">Num. 8:19., so there shall be no plague when the Children of Israel approach the Sanctuary, these are Israel.

מְנַיִין שֶׁהַשִּׁיר קָרוּי כַפָּרָה. חִינְנָה אֲבוֹי דְּבַר נָטָה בְשֵׁם רִבִּי בְנָיָה. לְכַפֵּר֭ עַל־בְּנֵ֣י יִשְׂרָאֵ֑ל. זֶה הַשִּׁיר. מְנַיִין שֶׁהַשִּׁיר מְעַכֵּב. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי שִׁמְעוֹן בּוּלֶווְטָה בְשֵׁם רִבִּי חֲנִינָה. לְכַפֵּר֭ עַל־בְּנֵ֣י יִשְׂרָאֵ֑ל. זֶה הַשִּׁיר. From where that the song is called atonement? Ḥinena the father of Bar Nata in the name of Rebbi Banaia: and to atone for the Children of Israel, that is the song. From where that the song invalidates? Rebbi Jacob bar Aḥa, Rebbi Simeon βουλευτής ⁹⁴“The city councillor”., in the name of Rebbi Ḥanina, and to atone for the Children of Israel, that is the song.

רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי חִייָה בְשֵׁם רִבִּי יוֹחָנָן. שְׁמוֹנֶה מִשְׁמָרוֹת כְּהוּנָה הֶעֱמִיד מֹשֶׁה. אַרְבַּע מִשֶׁלְאֶלְעָזָר וְאַרְבַּע מִשֶׁלְאִיתָמָר. עַד שֶׁעָמַד דָּוִד וּשְׁמוּאֵל הָרוֹאֶה וְהוֹסִיפוּ עֲלֵיהֶם עוֹד שְׁמוֹנֶה. אַרְבַּע מִשֶׁלְאֶלְעָזָר וְאַרְבַּע מִשֶׁלְאִיתָמָר. וּבִיקְשׁוּ לְהוֹסִיף עוֹד שְׁמוֹנֶה וְלַעֲשׂוֹתָן עֶשְׂרִים וְאַרְבָּעָה. וּמָֽצְאוּ מִשֶׁלְאֶלְעָזָר וְלֹא מָֽצְאוּ מִשֶׁלְאִיתָמָר. הָדָא הוּא דִכְתִיב וַיִּמָּֽצְא֣וּ בְֽנֵֽי־אֶלְעָזָ֡ר רַבִּ֞ים לְרָאשֵׁ֧י הַגְּבָרִ֛ים מִן־בְּנֵ֥י אִֽיתָמָר֭ וגו׳. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי חוּנָה רַבָּה דְצִיפּוֹרִין בְּשֵׁם רִבִּי יוֹחָנָן. בֵּֽית־אָ֣ב אֶחָ֗ד בֵּֽית־אָב אֶחָד אֶחוּז֙ לְאֶלְעָזָ֔ר. שֶׁנִּיתּוֹסָף לֹו בָתֵּי אָבוֹת אֲחֶרִים וְאָחוּז ׀ אָחוּז לְאִֽיתָמָֽר. מַה שֶׁתָּפַס תָּפַס. רִבִּי זְעוּרָה בְשֵׁם רַב חוּנָה. לְחֵזִיר֙ שִׁבְעָ֣ה עָשָׂ֔ר. שֶׁחָזַר הַמַּחְזוֹר לְאֶלְעָזָר. Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Moses instituted eight watches, four from Eleazar and four from Ithamar⁹⁵Taanit.27a">Babli 27a; Tosephta 3:2., until David and Samuel the Seer added another eight, four from Eleazar and four from Ithamar. They wanted to add another eight to bring them to 24, and found from Eleazar but did not find from Ithamar. This is what is written⁹⁶1Chr. 24:4.: it was found that the descendants of Eleazar were more heads than the descendants of Ithamar, etc. Rebbi Jacob bar Aḥa, the Elder Rebbi Ḥuna from Sepphoris in the name of Rebbi Joḥanan: One clan, one clan selected from Eleazar⁹⁷1Chr. 24:6. The repetition is not in the MT., other clans were added for him; and selected, selected for Ithamar, what he had, he had. Rebbi Ze`ira in the name of Rav Ḥuna: For Ḥezir, seventeen⁹⁸1Chr. 24:15. It is claimed that ranks 1–8, 17–24 in the cycle of watches are from Eleazar.. The cycle came back to Eleazar.

לַעֲשׂוֹתָן עֶשְׂרִים וְשָׁלֹשׁ אֵין אַתְּ יָכוֹל. דִּכְתִיב הֵ֣מָּה יִסַּ֥ד דָּוִד וּשְׁמוּאֵ֥ל הָרוֹאֶה בֶּֽאֱמֽוּנָתָֽם׃ בְּאוֹמָנוּתָם. אוֹמָנוּת גְּדוֹלָה הָֽיְתָה שָׁם. שֶׁאֵין מִשְׁמַר נוֹטֵל וְשׁוֹנֶה בִשְׂדֵה אֲחוּזָה עַד שֶׁיִּטּוֹל חֲבֵירוֹ. אָמַר רִבִּי אַבָּהוּ. חִישַּׁבְתִּים שֶׁאֵין מִשְׁמַר נוֹטֵל וְשׁוֹנֶה בִשְׂדֵה אֲחוּזָה עַד שֶׁיִּטּוֹל חֲבֵירוֹ. ⁹⁹This text is from Sukkah 5:8:2-8" href="/Jerusalem_Talmud_Sukkah.5.8.2-8">Sukkah 5:8, explaining the discrimination against the Bilgah watch. One could not make them 23, as it is written¹⁰⁰1Chr. 9:22., these are the institutions of David and Samuel the Seer in their professionalism. It was a great feat of professionalism that no watch was taking and repeating in inheritance fields before the other could take¹⁰¹It is prescribed in Leviticus.27.21">Lev. 27:21 that real estate dedicated to the Temple by a person whose ancestor received this land in the original distribution under Joshua and which is not redeemed by the next Jubilee becomes property of the Cohanim. This is read to mean that it becomes property of the watch which regularly is on duty on the day of Atonement in the Jubilee year (Leviticus.25.9">Lev. 25:9). (Property bought, not inherited, must be redeemed, Leviticus.27.23-24">Lev. 27:23–24.) It now is asserted that no watch repeats serving on the Day of Atonement in a Jubilee year after less than 24 Jubilee periods (or 1200 years.) Since we have no details about the calendar rules of the First Temple period, at the end of which the rules of original distribution became moot, the statement can be neither verified nor falsified.. Rebbi Abbahu said, I computed it that no watch was taking and repeating in inheritance fields before the other could take.

אַרְבַּע מִשְׁמָרוֹת עָלוּ מִן הַגּוֹלָה. יְדַעְיָה חָרִים פַּשְׁחוּר וְאִמֵּר. וְהִתְנוּ עִמָּהֶן הַנְּבִיאִים שֶׁבֵּינֵיהֶן שְׁאֲפִילוּ יְהוֹיָרִיב עוֹלֶה מִן הַגּוֹלָה שֶׁלֹּא יִדְחֶה אֶת הַמִּשְׁמָר שֶׁלְּפָנָיו אֶלָּא יֵיעָשֶׂה טְפֵילָה לוֹ. וְעָֽמְדוּ הַנְּבִיאִים שֶׁבֵּינֵיהֶן וְעָשׂוּ עֶשְׂרִים וְאַרְבַּע גּוֹרָלוֹת וְהִטִּילוּם בְּקַלְפֵּי. וּבָא יְדַעְיָה וְנָטַל חָמֵשׁ וְהוּא הֲרֵי שֵׁשׁ. וּבָא חָרִים וְנָטַל חָמֵשׁ וְהוּא הֲרֵי שֵׁשׁ. [וּבָא פַשְׁחוּר וְנָטַל חָמֵשׁ וְהוּא הֲרֵי שֵׁשׁ. וּבָא אִימֵּר וְנָטַל חָמֵשׁ וְהוּא הֲרֵי שֵׁשׁ.] וְהִתְנוּ עִמָּהֶן הַנְּבִיאִים שֶׁבֵּינֵיהֶן שֶׁאֲפִילוּ יְהוֹיָרִיב עוֹלֶה מִן הַגּוֹלָה שֶׁלֹּא יִדְחֶה אֶת הַמִּשְׁמָר שֶׁלְּפָנָיו אֶלָּא יֵיעָשֶׂה טְפֵילָה לוֹ. וְעָֽמְדוּ רָאשֵׁי מִשְׁמָרוֹת וְעָשׂוּ עַצְמָן בָּתֵּי אָבוֹת. וְיֵשׁ מִשְׁמָר שְׁהָיָה בוֹ חֲמִשָּׁה שִׁשָּׁה שִׁבְעָה שְׁמוֹנָה תִשְׁעָה. מִשְׁמָר שֶׁהָיָה בוֹ חֲמִשָּׁה שְׁלֹשָׁה מַקְרִיבִין שְׁלֹשָׁה יָמִים וּשְׁנַיִם מַקְרִיבֵין אַרְבָּעָה יָמִים. מִשְׁמָר שֶׁהָיָה בוֹ שִׁשָּׁה חֲמִשָּׁה מַקְרִיבִין חֲמִשָּׁה יָמִים וְאֶחָד מַקְרִיב שְׁנֵי יָמִים. מִשְׁמָר שֶׁהָיָה בוֹ שִׁבְעָה כָּל־אֶחָד וְאֶחָד מַקְרִיב אֶת יוֹמוֹ. מִשְׁמָר שֶׁהָיָה בוֹ שְׁמוֹנָה שִׁשָּׁה יָמִים מַקְרִיבִין שִׁשָּׁה וּשְׁנַיִם מַקְרִיבֵין יוֹם אֶחָד. מִשְׁמָר שֶׁהָיָה בוֹ תִשְׁעָה חֲמִשָּׁה מַקְרִיבִין חֲמִשָּׁה יָמִים וְאַרְבַּע מַקְרִיבִין שְׁנֵי יָמִים. וְיֵשׁ מֵהֶן שֶׁקָּֽבְעוּ עַצְמָן לְעוֹלָם. מִשְׁמָר שֶׁהָיָה בַשַּׁבָּת הָיָה בַשַּׁבָּת לְעוֹלָם. בְּמוֹצָאֵי שַׁבָּת הָיָה בְמוֹצָאֵי שַׁבָּת לְעוֹלָם. וְיֶשׁ מֵהֶן שֶׁהָיוּ מַקְרִיבִין עַל כָּל־מִשְׁמָר וּמִשְׁמָר. וְיֶשׁ מֵהֶן שֶׁהָיוּ מַגְרִילִין עַל כָּל שָׁבוּעַ וְשָׁבוֹעַ. Four watches returned from the Diaspora: Yedaya, Ḥarim, Pashḥur, and Immer¹⁰²Ezra.2.36-39">Ezra 2:36–39, Nehemiah.7.39-42">Neh. 7:39–42.. The prophets among them stipulated that even if Yehoyariv would return from the Diaspora that it would not displace the watch taking its place but would be made an appendix to it¹⁰³This sentence should be deleted; its place is at later in the text.. The prophets among them took the initiative and made 24 lots which they put in an urn. Yedaya came and took five; with his own this makes six¹⁰⁴The 24 watches which served in the Second Temple were really subdivisions of the four which returned from Babylonia.. Ḥarim came and took five; with his own this makes six. [Pashḥur came and took five; with his own this makes six. Immer came and took five; with his own this makes six.] The prophets among them stipulated that even if Yehoyariv¹⁰⁵The leading watch in Chr. would return from the Diaspora that it would not displace the watch taking its place but would be made an appendix to it. The heads of the watches took the initiative and made themselves heads of clans. There were watches containing five, six, seven, eight, or nine. For a watch containing five, three were sacrificing during three days and two were sacrificing during four days¹⁰⁶As explained in Taanit 2:11:1" href="/Jerusalem_Talmud_Taanit.2.11.1">Mishnah 2:12, each clan served one day during the week allotted to its watch. That Mishnah seemed to presume that each watch is composed of exactly 7 clans. But numbers from 5 to 9 can be accommodated.. For a watch containing six, five were sacrificing during five days and one was sacrificing during two days. For a watch containing seven, each single one was sacrificing on its day. For a watch containing eight, six were sacrificing during six days, and two were sacrificing on one day. For a watch containing nine, five were sacrificing during five days and four were sacrificing during two days. There were those who fixed themselves permanently. A watch¹⁰⁷One has to read “clan” instead of “watch”. who served on the Sabbath always served on the Sabbath, after the end of the Sabbath always served after the Sabbath. They were those of them which were sacrificing with every watch¹⁰⁸This sentence is slightly garbled. It seems to mean: There were those which were serving at different days each time their watch was called to Jerusalem.; and those who drew lots for every week¹⁰⁹There were watches which organized a drawing of lots among their clans. Because of the different meanings of “week” this either means every time their watch was going to officiate, or once in a Sabbatical period..

רִבִּי הֲוָה מַמְנֵי תְּרִין מִינּוּיִין. אִין הֲווּן כְּדַיי הָיוּ מִתְקַייְמִין. וְאִין לָא הֲווּן מִסִתַּלְּקִין. מִדְּדָמָךְ פְּקִיד לִבְּרֵיהּ. אֲמַר. לָא תַעֲבִיד כֵּן אֶלָּא מְנִי כוּלְּהוֹן כְּחָדָא. וּמְנִי לְרִבִּי חָמָא בַּר חֲנִינָה בְּרֹאשָׁה. וְלָמָּה לָא מְנִיתֵיהּ הוּא. אָמַר רִבִּי דְּרוֹסָה. בְּגִין דְּצַווְחִין עֲלוֹיי צִיפּוֹרָאֵיי. וּבְגִין צְווָחָה עָֽבְדִין. אָמַר רִבִּי לָֽעְזָר בֵּירִבִּי יוֹסֵה. עַל שֶׁהֵשִׁיבוֹ טַעַם בָּרַבִּים. רִבִּי הֲוָה יְתִיב מַתְנֵי. וְזָֽכְר֨וּ פְלִֽיטֵיהֶם אוֹתִ֗י וְהָי֣וּ אֶל־הֶֽהָרִ֗ים כְּיוֹנֵ֧י הַגֵּֽאָי֛וֹת כּוּלָּם֖ הוֹמִיּוֹת. אֲמַר לֵיהּ. הוֹמוֹת. אֲמַר לֵיהּ. הֵן קָרִיתָהּ. אֲמַר לֵיהּ. קֳדָם רַב הַמְנוּנָא דְבָבֶל. אֲמַר לֵיהּ. כַּד תִּיחוֹת לְתַמָּן אֱמוֹר לֵיהּ דִּמְנִייָתָךְ חֲכִים. וִיֵדַע דְּלָא מִיתְמַנִּי בְיוֹמוֹי. מִן דִּדְמָךְ בָּעָא בְּרֵיהּ מַמְנִיתֵיהּ וְלָא קְבִיל עֲלֵיהּ מִתְמַנְייָא. אֲמַר. לֵית אֲנָא מְקַבֵּל עָלַי מִתְמַנְייָא עַד זְמַן דִּתְמַנִּי רִבִּי פַס דְּרוֹמָא קָמַיי. וַהֲוָה תַמָּן חַד סָב. אֲמַר. אִין חֲנִינָה קֳדָמַיי אֲנָא תִינְייָן. אִין רִבִּי פַס דְּרוֹמַיָּא קֳדָמַיי אֲנָא תִינְייָן. וּקֵבִיל עֲלוֹי רִבִּי חֲנִינָה מִיתְמַנְייָא תְּלִיתָאִי. Rebbi used to ordain double ordinations¹¹⁰This ordination was not simply the granting of an ecclesiastical degree but carried with it the appointment as Ḥakham to a rabbinic post which it was the Patriarch’s duty to see to it that it was filled.. If they were worthy of it they were continuing; if not they were disappearing¹¹¹If those appointed by Rebbi were found worthy of the posts given to them in the eyes of heaven, they lived a long life; otherwise they would die an early death.. When he was to die, he commanded his son; he said, do not act thus but ordain all of them together, and ordain Rebbi Ḥama bar Ḥanina¹¹²One has to read either simply Ḥanina (as in the parallel Eccl. rabba 7(16)) or Ḥanina bar Ḥama (Ketubot.103b">Babli Ketubot103b). As the name Ḥama shows and the story confirms, he was a Babylonian (Babylonian Aramaic from the Accadic ח֗מי “to protect, guard, trust”.) first. Why did he not ordain him himself? Rebbi Derosa said, because the Sepphoreans complained about him¹¹³That he was too strict in his rabbinic rulings, being a recognized scholar but not appointed by the Patriarch.. And because of complaints one acts? Rebbi Eleazar ben Rebbi Yose said, because he corrected him in public. Rebbi was sitting, stating: Their refugees will remember Me¹¹⁴Ezekiel.7.9">Ez. 7:9., on the mountains like valley doves, all of them cooing¹¹⁵Ezekiel.7.16">Ez. 7:16. For “cooing”, Rebbi used rabbinic Hebrew hōmiōt.. He said to him, all of them cooing¹¹⁶In correct biblical Hebrew (almost MT) hōmōt.. He asked him, where did you study this text? He said, before the Babylonian Rav Hamnuna. He said to him, if you will descend there, tell him that he should ordain you as Ḥakham. He understood that he¹¹⁷R. Ḥanina understood that he would not become Ḥakham in Rebbi’s lifetime. never would be ordained in his lifetime. After he died, his son wanted to ordain him, but he did not accept to be ordained unless Rebbi Ephes the Southerner was ordained before him. There was there an old man who said, if Ḥanina precedes me, I have to be the second; if Rebbi Ephes the Southerner precedes me, I have to be the second. Rebbi Ḥanina accepted to be ordained as third¹¹⁸According to both parallel sources he agreed to be the third in rank in the Academy of Rebbi’s successor..

אָמַר רִבִּי חֲנִינָה. זָכִית מַאַרְכָה יוֹמִין. אִין בְּגִין הָדָא מִילְּתָא לֵית אֲנָא יְדַע. אִין בְּגִין דַּהֲוִית סְלִיק מִן טִיבֵּרִיָּא לְצִיפּוֹרִין. [וַהֲוִינָא] עֲקִים אִיסִרָטִין מֵּיעוֹל מִישְׁאוֹל בִּשְׁלָמֵיהּ דְּרִבִּי שִׁמְעוֹן בֶּן חַלְפוּתָא בְּעֵין תִּינָה לֵית אֲנָא יְדַע. Rebbi Ḥanina said, I merited to live a long life. Whether because of this matter I do not know, or whether when I was climbing from Tiberias to Sepphoris I made a detour to ask about the well-being of Rebbi Simeon ben Ḥalfuta I do not know.

שְׁמוּאֵל וְאִילֵּין דְּבֵית שִׁילֹא הֲווֹן שְׁאָלִין בִּשְׁלָמֵיהּ דִּנְשִׂייָא בְּכָל־יוֹם. וַהֲווֹן אִילֵּין דְּבֵית שִׁילֹה עֲלִין קָדֳמֵיי וְיָֽתְבִין קָדֳמֵיי. פָּֽלְגוֹן אִיקָר לִשְׁמוּאֵל וְאַייתִיבוּנֵיהּ קָדֳמֵיי. עָאַל רַב לְתַמָּן וּפְלַג לֵיהּ שְׂמוּאֵל אִיקָר [וְאוֹתְבִינֵיהּ קָדֳמֵיי.] אָֽמְרִין אִילֵּין דְּבֵית שִׁילֹה. אֲנָן תִּינְייָנִין אֲנָן. וּקְבִל עֲלוֹיי שְׁמוּאֵל מֶיתַב תָּלִיתָאֵי. Samuel and those of the family Shilo asked about the Patriarch’s well-being every day; those of the family Shilo entered first and sat down first. They honored Samuel and brought him in first. Rav immigrated from there and Samuel honored him [and brought him in first.] Those of the House of Shilo said, we are the second ones. Samuel accepted to sit as third¹¹⁸According to both parallel sources he agreed to be the third in rank in the Academy of Rebbi’s successor..

אָמַר רִבִּי לֵוִי מְגִילַּת יוּחֲסִין מָֽצְאוּ בִירוּשָׁלִַם וְכָתוּב בָּהּ. הִלֵּל מִן דְּדָוִד. בֶּן יָצַף מִן דְּאָסָף. בֶּן צִיצִּית הַכֶּסֶת מִן דְּאַבְנֵר. בֶּן קּוּבִּיסִין מִן דְּאַחְאָב. בֶּן כַּלְבָּא שָׂבוּעַ מִן דְּכָלֵב. רִבִּי יַנַּיי מִן דְּעֵלִי מן יְהוּדָה מִן צִיפּוֹרִין. רִבִּי חִייָה רַבָּה מִבְּנֵי שְׁפַטְיָה בֶּן אֲבוּטָל. רִבִּי יוֹסֵי בֵּירִבִּי חֲלַפְתָּא מִבְּנֵי יוֹנָדָב בֶּן רֵכָב. רִבִּי נְחֶמְיָה מִן נְחֶמְיָה הַתִּרְשָׁתָא. ¹²³A parallel text is in Gen. rabba 58(13); M. Sokoloff, The Genizah fragmentss of Genesis rabba (Jerusalem 1982) #110, lines 27–30. Rebbi Levi said, they found a genealogical scroll in Jerusalem and in it was written: Hillel from David, Ben Yaṣaf¹²⁴In Gen. rabba: the family Yaṣah; in the Genizah: the House Ṣiṣit. from Asaph, Ben Ṣiṣit Hakkeset from Abner, Ben Qubisin¹²⁵In the Genizah: Kobyses. from Ahab, Ben Kalba Savua` from Kaleb¹²⁶These three families are mentioned as the richest of Jerusalem before the first revolt., Rebbi Yannai from Eli, Men Yehudah¹²⁷In Gen. rabba: The family Yehu. from Sepphoris, the Elder Rebbi Ḥiyya from the sons of Shephatya ben Abutal¹²⁸A son of David, 2S. 3:4., ¹²⁹The last two late Tannaim are not mentioned in Gen. rabba. Rebbi Yose ben Rebbi Ḥalaphta from the sons of Yonadav ben Rekhav, Rebbi Neḥemiah from Nehemiah the governor.

[תַּנֵּי.] סֵדֶר הֵסֵב. בַּזְּמַן שֶׁהֵן שְׁתֵּי מִיטּוֹת הַגָּדוֹל שֶׁבָּהֶן [עוֹלֶה] מֵיסַב בְּרֹאשׁ הָעֶלְיוֹנָה. וְהַשֵּׁינִי לוֹ לְמַטָּה מִמֶּנּוּ. בַּזְּמַן שֶׁהֵן שָׁלֹשׁ מִיטּוֹת הַגָּדוֹל שֶׁבָּהֶן עוֹלֶה וּמֵיסַב בְּרֹאשׁ הָאֶמְצָעִית. וְהַשֵּׁינִי לוֹ לְמַעְלָה וְהַשְּׁלִישִׁי לוֹ לְמַטָּה הִימֶינּוּ. וְכֵן מְסַדְּירִין וְהוֹלְכִין. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. אָבוֹת דֶּרֶךְ הֵסֵב הֵן קְבוּרִין. [It was stated:]¹³⁰Corrector’s addition; essential only in Babylonian style. Tosephta Berakhot 5:5, Berakhot.46b">Babli Berakhot 46b. “The order of lying on couches. If there are two couches, the most important personality [goes and] lies down at the head of the upper one, and the next one next to him¹³¹In the dining hall (triclinium) two couches were arranged parallel to one another; three couches were arranged in the form of Π. Each couch had room for three occupants.. If they are three couches the most important personality goes and lies down at the head of the middle one; the second one before him and the third one below him. In this way one continues to organize.” Rebbi Samuel bar Rav Isaac said, the Patriarchs are buried in the way of lying on couches¹³²Abraham and Sarah in the middle, flanked on one side by Isaac and Rebekka and on the other by Jacob and Leah..

רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יָסָא. לְעוֹלָם אֵין הָעוֹלָם עוֹמֵד אֶלָּא עַל הַקָּרְבָּנוֹת. תַּמָּן תַּנִּינָן. שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיֵרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר. עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד. עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים׃ וּשְׁלָשְׁתָּן בְּפָסוּק אֶחָד. וָֽאָשִׂ֤ים דְּבָרַיי בְּפִ֔יךָ. זוֹ תוֹרָה. וּבְצֵ֥ל יָדִ֖י כִּסִּיתִ֑יךָ. זוֹ גְמִילּוּת חֲסָדִים. לְלַמְּדָךְ שֶׁכָּל־מִי שֶׁהוּא עָסוּק בַּתּוֹרָה וּבִגְמִילּוּת חֲסָדִים זָכָה לֵישֵׁב בְּצִילּוֹ שֶׁלְהַקָּדוֹשׁ בָּרוּךְ הוּא. הָדָא הִיא דִכְתִיב מַה־יָּקָ֥ר חַסְדְּךָ֗ אֱ֫לֹהִ֥ים וּבְנֵי֥ אָדָ֑ם בְּצֵ֥ל כְּ֜נָפֶ֗יךָ יֶחֱסָיֽוּן׃ לִנְטוֹעַ שָׁמַ֨יִם֨ וְלִיסוֹד אָ֔רֶץ. אֵילּוּ הַקָּרְבָּנוֹת. וְלֵאמוֹר לְצִיּ֖וֹן עַמִּי־אָֽתָּה׃ אֵילּוּ יִשְׂרָאֵל. אָמַר רִבִּי חִינְנָא בַּר פָּפָּא. חִיזַּרְנוּ עַל כָּל־הַמִּקְרָא וְלָא מָצָאנוּ שֶׁנִּקְרְאוּ יִשְׂרָאֵל צִיּוֹן אֶלָּא זֶה. וְלֵאמֹ֥ר לְצִיּ֖וֹן עַמִּי־אָֽתָּה׃ תַּמָּן תַּנִּינָן. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד. עַל הַדִּין וְעַל הָאֱמֶת וְהַשָּׁלוֹם. וּשְׁלָשְׁתָּן דָּבָר אֶחָד הֵן. נַעֲשֶׂה הַדִּין נַעֲשֶׂה אֱמֶת. נַעֲשֶׂה אֱמֶת נַעֲשֶׂה שָׁלוֹם. אָמַר רִבִּי מָנָא. וּשְׁלָשָׁתָן בְּפָסוּק אֶחָד. אֱמֶת וּמִשְׁפַּט שָׁלוֹם שִׁפְטוּ בְּשַׁעֲרֵיכֶם׃ Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: The world only continues to exist by the sacrifices¹³³In the absence of a Temple, this means that the daily recitation of the rules of daily sacrifices are necessary for the continued existence of the world. In Amoraic times this implied that the institution of the rules for bystanders to be explained in the following Halakhot was still followed, continuing the cycle of priestly watches uninterrupted theoretically from the time of Ezra (or practically from Hasmonean times.). There, we stated¹³⁴Avot 1:2" href="/Pirkei_Avot.1.2">Mishnah Avot 1:2.: “Simeon the Just was of the remainders of the Great Assembly. He used to say, the world continues to exist by three things, by the Torah, by worship, and by labors of love¹³⁵Labors for which no thanks can be given, such as burying the dead or giving charity anonymously.” All three are in one verse¹³⁶Isaiah.51.16">Is. 51:16.: I shall put My word in your mouth, that is Torah. By the shadow of My hands I shall cover you, these are labors of love; to teach you that he who is occupied with Torah and labors of love merits to dwell in the shadow of the Holy One, praise to Him. That is what is written¹³⁷Psalms.36.8">Ps. 36:8., how precious is Your grace, o God, and humans take shelter in Your wings’ shadow. To plant the Heavens and give foundation to the earth¹³⁶Isaiah.51.16">Is. 51:16., these are the sacrifices, and to say to Zion, you are My people, these are Israel. Rebbi Ḥinena bar Pappa said, we went over all of Scripture and only found this one that Israel was called Zion, and to say to Zion, you are My people. There, we stated¹³⁸Avot 1:18" href="/Pirkei_Avot.1.18">Mishnah Avot 1:18. The following text shows that the verse quoted at the end was not part of the Yerushalmi Mishnah (and is not part of Maimonides’s autograph Mishnah.): “Rabban Simeon ben Gamliel says, the world is existing on three things, on justice, on truth, and on peace. All three are one: If justice is done, truth is accomplished. If truth is accomplished, peace is established. Rebbi Mana said, and all are in one verse¹³⁹Zechariah.8.16">Zach. 8:16., judge truth and law of peace in your gates.