משנה: זְמַן עֲצֵי כֹהֲנִים וְהָעָם תִּשְׁעָה. בְּאֶחָד בְּנִיסָן בְּנֵי אָרַח בֶּן יְהוּדָה. בְּעֶשְׂרִים בְּתַמּוּז בְּנֵי דָוִד בֶּן יְהוּדָה. בַּחֲמִשָּׁה בְאָב בְּנֵי פַרְעשׁ בֶּן יְהוּדָה. בְּשִׁבְעָה בוֹ בְּנֵי יוֹנָדָב בֶּן רֵכָב. בַּעֲשָׂרָה בוֹ בְּנֵי סְנָאָה בֶן בִּנְיָמִין. בַּחֲמִשָּׁה עָשָׂר בּוֹ בְּנֵי זַתּוּאֵל בֶן יְהוּדָה וְעִמָּהֶם כֹּהֲנִים וּלְוִיִּם וְכָל מִי שֶׁטָּעָה בְשִׁבְטוֹ בְּנֵי גוֹנְבֵי עֱלִי בְּנֵי קוֹצְעֵי קְצִיעוֹת. בְּעֶשְׂרִים בּוֹ בְּנֵי פַחַת מוֹאָב בֶּן יְהוּדָה. בְּעֶשְׂרִים בֶּאֱלוּל בְּנֵי עָדִין בֶּן יְהוּדָה. בְּאֶחָד בְּטֵבֵת שָׁבוּ בְנֵי פַרְעֹשׁ שְׁנִיָּה. בְּאֶחָד בְּטֵבֵת לֹא הָיָה בוֹ מַעֲמָד שֶׁהָיָה בוֹ הַלֵּל וְקָרְבַּן מוּסָף וְקֻרְבַּן עֵצִים׃ MISHNAH: The times of wood offerings177Even though fire wood for the altar as a necessity of sacrifices could be bought with money from the Temple tax, the families mentioned in the Mishnah had the privilege of offering fire wood to the Temple as explained in Taanit 4:4:2" href="/Jerusalem_Talmud_Taanit.4.4.2">Halakhah 6, and their wood had to be used before any bought by tax money could be used. of the priests and the people are nine. On the first of Nisan, the family Araḥ178Nehemiah.7.10">Neh. 7:10, Ezra.2.9">Ezr. 2:9. from the tribe of Judah. On the twentieth of Tammuz, the family of David from the tribe of Judah. On the fifth of Av, the family of Par`osh179Nehemiah.7.8">Neh. 7:8, Ezra.2.3">Ezr. 2:3. from the tribe of Judah. On the seventh, the family of Yonadav ben Rekhav180Jeremiah.35.16">Jer. 35:16.. On the tenth, the family of Senaah181Nehemiah.7.38">Neh. 7:38, Ezra.2.35">Ezr.2:35. from the tribe of Benjamin. On the fifteenth the family of Zatuel182Nehemiah.7.13">Neh. 7:13, Ezra.2.8">Ezr. 2:8. from the tribe of Judah, and with them priests and Levites and everybody who is unsure of his tribe. The families of the pestle stealers and the fig hackers183These names are explained in Taanit 4:4:3" href="/Jerusalem_Talmud_Taanit.4.4.3">Halakhah 7. on the twentieth. The family of Paḥat Moab184Nehemiah.7.11">Neh. 7:11, Ezra.2.6">Ezr. 2:6. from the tribe of Judah on the twentieth of Elul. The family of Adin185Nehemiah.7.20">Neh. 7:20, Ezra.2.15">Ezr. 2:15. from the tribe of Judah on the first of Tevet. The family of Parosh came a second time. On the first of Tevet was no bystanding since there was hallel, musaf, and wood offering186Since the New Moon of Tevet always is a day of Ḥanukkah, there can be no morning bystanding because of the Hallel to be recited, and none afterwards because of musaf and the additional festivities of the wood offering..
הלכה: מָה רָאָה זְמַן עֲצֵי כֹהֲנִים וְהָעָם לְהִימָּנוֹת. אֶלָּא בְשָׁעָה שֶׁעָלוּ יִשְׂרָאֵל מִן הַגּוֹלָה לֹא מָֽצְאוּ עֵצִים בַּלִּישְׁכָּה. וְעָֽמְדוּ אֵילּוּ וְנִתְנַדְּבוּ עֵצִים מִשֶּׁלְעַצְמָן וּמְסָרוּם לַצִּיבּוּר וְקָֽרְבוּ מֵהֶן קָרְבְּנוֹת צִיבּוּר. וְהִתְנוּ עִמָּהֶן הַנְּבִיאִים שֶׁבֵּינֵיהֶן שֶׁאֲפִילוּ לִשְׁכָּה מְלֵיאָה עֵצִים [שֶׁיִהְיוּ מְבִיאִין מֵעַצָמָן.] וְעָֽמְדוּ אֵילּוּ וְנִתְנַדְּבוּ עֵצִים מִשֶּׁלְעַצְמָן. שֶׁלֹּא יְהֵא קָרְבָּן מִתְקָרֵב אֶלָּא מִשֶּׁלָּהֶן תְּחִילָּה. אָמַר רִבִּי אָחָא. דְּרִבִּי יוֹסֵה הִיא. דְּרִבִּי יוֹסֵי אָמַר. אַף הָרוֹצֶה מִתְנַדֵּב שׁוֹמֵר חִנָּם. רִבִּי יוֹסֵי בְשֵׁם רִבִּי אִילָא. דִּבְרֵי הַכֹּל הִיא. מַה פְלִיגִין. בְּגוּפוֹ שֶׁלְקָרְבָּן. אֲבָל בְּמַכְשִׁירֵי קָרְבָּן כָּל־עַמָּא מוֹדֵיי שֶׁהוּא מִשְׁתַּנֶּה [מִן] קָרְבַּן יָחִיד (מִקָּרְבַּן) [לְקָרְבַּן] צִיבּוּר. תַּנֵּי. אִשָּׁה שֶׁעָשָׂת כֻּתּוֹנֶת לִבְנָהּ צְרִיכָה לִמְסוֹר לְצִיבּוּר. אָמַר רִבִּי אָחָא. דְּרִבִּי יוֹסֵי הִיא. דְּרִבִּי יוֹסֵי אָמַר. אַף הָרוֹצֶה מִתְנַדֵּב שׁוֹמֵר חִנָּם. רִבִּי יָסָא בְשֵׁם רִבִּי אִילָא. דִּבְרֵי הַכֹּל הִיא. מַה פְלִיגִין. בְּגוּפוֹ שֶׁלְקָרְבָּן. אֲבָל בְּמַכְשִׁירֵי קָרְבָּן כָּל־עַמָּא מוֹדֵיי שֶׁהוּא מִשְׁתַּנֶּה [מִ]קָּרְבַּן יָחִיד (מִקָּרְבַּן) [לְקָרְבַּן] צִיבּוּר. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹסֵי. אוֹתָן הַיָּמִים נוֹהֲגִין בָּהֶן בִּשְׁעַת קָרְבָּן וְשֶׁלֹּא בִּשְׁעַת קָרְבָּן. רִבִּי יוֹסֵה אוֹמֵר. אֵינָן נוֹהֲגִין אֶלָּא בִּשְׁעַת קָרְבָּן. וְעוֹד מִן הָדָא דְתַנֵּי. אָמַר רִבִּי לְעָזָר בֵּירִבִּי יוֹסֵי. אָנוּ הָיִינוּ מִבְּנֵי סְנָאָה בֶן בִּנְיָמִן. וְחָל תִּשְׁעָה בְאָב לִהְיוֹת בַּשַּׁבָּת. וְדָחִינוּ אוֹתוֹ לְמוֹצָאֵי שַׁבָּת וְהָיוּ מִתְעַנִּין וְלֹא מַשְׁלִימִין. HALAKHAH: 187This paragraph was copied from here in Šeqalim 4:1 (Notes 10–18). It also is copied in Megillah 1:1. (Taanit.28a">Babli 28a). For what reason were the times of wood by the priests and the people to be counted? Only that at the time when Israel returned from the Diaspora and did not find wood in the chamber, those came forward and volunteered wood from their own and donated it to the public. It was used to offer public sacrifices. The prophets among them stipulated that even if the chamber was full of wood [they would bring of their own]188Unnecessary corrector’s addition, missing in all parallels.. If those came and offered and volunteered wood from their own, that the sacrifice should only be brought first from theirs. Rebbi Aḥa said, this is Rebbi Yose’s, since Rebbi Yose said, also he may volunteer as unpaid trustee. Rebbi Yose189This is R. Yose the late Amora, in contrast to R. Yose the Tanna quoted in the preceding sentence. in the name of Rebbi Ila, it is the opinion of everybody. Where do they disagree? About the body of the offering. But for enablers of the offering everybody agrees that a private offering can be turned into public offering. It was stated, a woman190A priestly woman who makes a garment for her son serving in the Temple. All priestly garments for serving in the Temple must be public property. who made a coat for her son has to surrender it to the public. Rebbi Aḥa said, this is Rebbi Yose’s, since Rebbi Yose said, also he may volunteer as unpaid trustee. Rebbi Yasa191This must be R. Yose (the Amora) as noted in the parallels; R. Yasa was a teacher, not a student of R. Ila. in the name of Rebbi Ila, it is the opinion of everybody. Where do they disagree? About the body of the offering. But for enablers of the offering everybody agrees that a private offering can be turned into public offering. A baraita disagrees with Rebbi Yose: 192Tosephta Ta`aniot 3:6.“Those days are observed at the time of sacrifices and not at the time of sacrifices; Rebbi Yose says, they are observed only at the time of sacrifices.” Also from the following: “Rebbi Eleazar ben Rebbi Yose193With the parallels and the Taanit.12a">Babli 12a read : R. Ṣadoq. Since R. Yose denies that these festival days had meaning after the destruction of the Temple, his son cannot report that his family celebrated the holiday on the national day of mourning. said, we were of the descendants of Senaah ben Benjamin. When the Ninth of Av fell on a Sabbath, we postponed it to the end of the Sabbath and they were fasting but not completing.194This disproves the second statement reported due to R. Yose, that the festive days were not celebrated after the destruction of the Temple, but supports R. Aḥa’s statement that the Mishnah must follow R. Yose since the offering of firewood must have the status of a sacrifice if it is important enough to push aside the fast of the Ninth of Av.”
מָהוּ בְּנֵי גוֹנְבֵי עֱלִי בְּנֵי קוֹצְעֵי קְצִיעוֹת. אֶלָּא בְשָׁעָה שֶׁהוֹשִׁיב יָרָבְעָם בֶּן נְבָט פְּרֶסִדִאוֹת עַל הַדְּרָכִים לֹא הָיוֹ מַנִּיחִין אֶת יִשְׂרָאֵל לַעֲלוֹת לִירושָׁלִַם. כָּל־מִי שֶׁהָיָה כָשֵׁר וִירֵא חֵט בְּאוֹתוֹ הַדּוֹר הָיָה מֵבִיא אֶת בִּכּוּרָיו וְנוֹתְנָן לְתוֹךְ הַסָּל וּמְחַפֶּה אוֹתָן קְצִיעוֹת וְנוֹטֵל אֶת הַעֱלִי וְנוֹתֵן אֶת הַסָּל עַל כְּתֵיפוֹ וְנוֹטֵל אֶת הַעֱלִי בְיָדוֹ. וְכֵיוָן שֶׁהָיָה מַגִּיעַ בְּאוֹתוֹ הַמִּשְׁמָר הָיוּ אוֹמֵרִים לוֹ. לְאֵיכָן אַתָּה הוֹלֵךְ. וְהוּא אוֹמֵר לוֹ. אֵינִי הוֹלֵךְ אֶלָּא לַעֲשׂוֹת מְעַט קְצִיעוֹת הַלָּלוּ כַפּוֹת אֶחָד שֶׁלְדְּבֵילָה בָּעֱלִי הַזֶּה שֶׁבְּיָדִי. וְכִיוָן שֶׁהָיָה עוֹבֵר אֶת אוֹתוֹ הַמִּשְׁמָר הָיָה מְעַטְּרָן וּמַּעֲלֶה אוֹתָן לִירוּשָׁלִַם. מָהוּ אוֹמֵר בְּנֵי סַלְמַיי הַנְּתִיצָּתִי. אֶלָּא כָּל־מִי שֶׁהָיָה מִתְנַדֵּב עֵצִים וּגְיזִירִים לַמַּעֲרָכָה הָיָה מֵבִיא עֵצִים וְעוֹשֶׂה אוֹתָן כְּמִין שְׁלָבִין וְעוֹשֶׂה אוֹתָן כְּמִין סוּלָּם וְנוֹתְנָן עַל כְּתֵיפָיו. וְכֵיוָן שֶׁהָיָה מַגִּיעַ לְאוֹתוֹ הַמִּשְׁמָר הָיָה אוֹמֵר לוֹ. לְאֵיכָן אַתָּה הוֹלֵךְ. וְהוּא אוֹמֵר לוֹ. אֵינִי הוֹלֵךְ אֶלָּא לְהָבִיא שְׁנֵי גוֹזָלוֹת הַלָּלוּ מִן הַשּׁוֹבָךְ זֶה שֶׁלְּפָנַיי בְּסוּלָּם הַזֶּה שֶׁעַל כְּתֵיפַיי. וְכִיוָן שֶׁהָיָה עוֹבֵר אֶת אוֹתוֹ הַמִּשְׁמָר הָיָה מָפָֽרְקָן וּמַעֲלֶה אוֹתָן לִירשָׁלִַם. עַל יְדֵי שֶׁנָּֽתְנוּ אֶת נַפְשָׁם לַמִּצְוֹת זָכוּ לִקְנוֹת שֵׁם טוֹב בָּעוֹלָם. וַעֲלֵיהֶם הוּא אוֹמֵר זֵיכֶר צַ֭דִּיק לִבְרָכָ֑ה. What are “the families of the pestle stealers and the fig hackers”? 195In the Taanit.28a">Babli 28a, the story is told of the Roman government “acting in the manner of Jeroboam”. In the Tosephta 3:7 it is “Greek government acting in the manner of Jeroboam.” In both Babylonian sources the occurrences are dated to the Second commonwealth, which is a more reasonable scenario. But when Jeroboam ben Nabat installed border guards on the roads which did not permit Israel to make a pilgrimage to Jerusalem, everybody who was qualified and sin-fearing in that generation brought his first fruits, put them in a basket, covered them with dried figs and took the pestle. He takes the basket on his shoulder and the pestle in his hand. When he reaches that guard-post they were asking him, where are you going? He answered him, I am only going to make these few dried figs into a single fig cake with this pestle in my hand. After he had passed this guard, he adorned them and brought them to Jerusalem. 196Taanit.28a">Babli 28a, Tosephta 3:8, as before. Why does one say, the family of Salmai197In both Babylonian texts, Salmay from Netofa. The reference probably is to “the family of Salma from Bethlehem and Netofa” (1Chr. 2:54), Calebites. This makes sense for the Babylonian texts which date the story to the Second Commonwealth, but not for the Yerushalmi version. the puller-down? But anybody who was volunteering logs and firewood for the altar brought wood and makes them into a kind of steps, assembles them into a kind of ladder, and puts them on his shoulder. When he reaches that guard he asks him, where are you going? He answers him, I am only going to bring two pigeon chicks from this dovecote over there using the ladder on my shoulder. After he had passed this guard, he disassembled {his package} and brought it to Jerusalem. Since they put themselves in danger for the meritorious deed that merited a good reputation in the world, and about them he says198Proverbs.10.7">Prov. 10:7., the remembrance of the just is a blessing.