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Berakhot 2b:44 ברכות ב ב
It means perhaps: And when the sun [of the next morning] appears, and ve-taher means the man becomes clean? — Rabbah son of R. Shila explains: In that case, the text would have to read ve-yithar. What is the meaning of ve-taher? The day clears away, conformably to the common expression,as people [commonly] say: the sun has set and the day has cleared away. In the West, this explanation of Rabbah son of R. Shila was unknown, and they raised the question: This u'va hashemesh, does it mean the real setting of the sun, and ve-taher means the day clears away? Or does it perhaps mean the appearance of the sun, and what is ve-taher? the man becomes clean? They resolved it from a baraita, for it was taught in a baraita: The sign of the thing is the appearance of the stars. Hence you learn that it is the setting of the sun [which makes him clean] and the meaning of ve-taher is the clearing away of the day. The Master said: From the time when the kohanim enter to eat their terumah. They threw [a contradiction] against it: From what time may one recite the Shema in the evening? From the time that the poor man. comes [home] to eat his bread with salt till he rises from his meal. The last clause certainly contradicts the Mishnah. Does the first clause also contradict the Mishnah? — No. The poor man and the priest have one and the same time. They threw [a contradiction] against it: From what time may one begin to recite the Shema’ in the evening? From the time that the people come [home] to eat their meal on a Sabbath eve. These are the words of Rabbi Meir. But the Sages say: From the time that the priests are entitled to eat their terumah. A sign for the matter is the appearance of the stars. And though there is no real proof of the matter, there is a hint to the matter. For it is written: So we engaged in the work: and half of them held the spears from the rise of the dawn till the appearance of the stars. And it says further: That in the night they may be a guard for us, and in the day may work. (Why this second citation? — If you object and say that with the setting of the sun the night really begins , but that they left late and came early, [I shall reply]: Come and hear [the other verse]: ‘That in the night they may be a guard to us, and in the day may labour ’). Now it is assumed that the ‘poor man’ and ‘the people’ have the same time [for their evening meal.] And if you say that the poor man and the priest also have the same time, then the Sages would be saying the same thing as R. Meir? Hence you must conclude that the poor man has one time and the priest has another time? — No; the ‘poor man’ and the priest have the same time, but the ‘poor man’ and the ‘people’ have not the same time. But have the ‘poor man’ and the priest really the same time? They threw [a contradiction] against it: From what time may one begin to recite the Shema’ in the evening? From the time that the [Sabbath] day becomes hallowed on the Sabbath eve. These are the words of Rabbi Eliezer. Rabbi Yehoshua says: From the time that the priests are ritually clean to eat their terumah. Rabbi Meir says: From the time that the priests take their ritual bath in order to eat their terumah. (Said to him Rabbi Yehudah: When the priests take their ritual bath it is still day-time!) Rabbi Hanina says: From the time that the poor man comes [home] to eat his bread with salt. Rabbi Ahai (some say: Rabbi Aha). says: From the time that most people come home to sit down to their meal. Now, if you say that the poor man and the priest have the same time, then Rabbi Hanina would be saying the same thing as Rabbi Yehoshua ? From this you must conclude, must you not, that the poor man has one time and the priest has another time. — Draw indeed that conclusion! Which of them is later? — It is reasonable to conclude that the ‘poor man’ is later. For if you say that the ‘poor man’ is earlier, R. Hanina would be saying the same thing as R. Eliezer. Hence you must conclude that the poor man is later, must you not? — Draw indeed that conclusion. The Master said: ‘Rabbi Judah said to him: Do not the priests take their ritual bath when it is still daytime!’ The objection of Rabbi Yehudah to Rabbi Meir seems well founded! And Rabbi Meir? Thus he may reply to him: Do you think that I am referring to the twilight [as defined] by you? I am referring to the twilight [as defined] by Rabbi Yose. For Rabbi Yose says: The twilight is like the twinkling of an eye. This enters and that departs — and one cannot exactly fix it. דילמא ביאת אורו הוא, ומאי "וטהר"? טהר גברא. אמר רבה בר רב שילא: אם כן, לימא קרא 'ויטהר'. מאי "וטהר"? טהר יומא, כדאמרי אינשי: איערב שמשא ואדכי יומא .במערבא הא דרבה בר רב שילא לא שמיע להו, ובעו לה מיבעיא: האי "ובא השמש" – ביאת שמשו הוא, ומאי "וטהר" – טהר יומא, או דילמא ביאת אורו הוא, ומאי "וטהר" – טהר גברא? והדר פשטו לה מברייתא: מדקתני בברייתא, "סימן לדבר – צאת הכוכבים", שמע מינה ביאת שמשו הוא; ומאי "וטהר"? טהר יומא:אמר מר: משעה שהכהנים נכנסין לאכול בתרומתן.ורמינהו: "מאימתי קורין את שמע בערבין? משהעני נכנס לאכול פיתו במלח, עד שעה שעומד ליפטר מתוך סעודתו". סיפא ודאי פליגא אמתניתין; רישא מי לימא פליגא אמתניתין? לא; עני וכהן חד שיעורא הוא.ורמינהו: "מאימתי מתחילין לקרות קריאת שמע בערבית? משעה שבני אדם נכנסין לאכול פיתן בערבי שבתות, דברי רבי מאיר. וחכמים אומרים, משעה שהכהנים זכאין לאכול בתרומתן. סימן לדבר, צאת הכוכבים. ואף על פי שאין ראיה לדבר, זכר לדבר, שנאמר: "ואנחנו עושים במלאכה וחצים מחזיקים ברמחים מעלות השחר עד צאת הכוכבים". ואומר: "והיו לנו הלילה משמר והיום מלאכה" .מאי "ואומר"?וכי תימא מכי ערבא שמשא ליליא הוא, ואינהו דמחשכי ומקדמי, תא שמע: "והיו לנו הלילה משמר והיום מלאכה" .קא סלקא דעתך דעני ובני אדם חד שיעורא הוא, ואי אמרת עני וכהן חד שיעורא הוא, חכמים היינו רבי מאיר. אלא שמע מינה עני שיעורא לחוד וכהן שיעורא לחוד .לא; עני וכהן חד שיעורא הוא, ועני ובני אדם לאו חד שיעורא הוא.ועני וכהן חד שיעורא הוא? ורמינהו: "מאימתי מתחילין לקרות שמע בערבין? משעה שקדש היום בערבי שבתות, דברי רבי אליעזר. רבי יהושע אומר, משעה שהכהנים מטוהרים לאכול בתרומתן. רבי מאיר אומר, משעה שהכהנים טובלין לאכול בתרומתן. אמר לו רבי יהודה: והלא כהנים מבעוד יום הם טובלים! רבי חנינא אומר: משעה שעני נכנס לאכול פתו במלח. רבי אחאי, ואמרי לה רבי אחא, אומר: משעה שרוב בני אדם נכנסין להסב" .ואי אמרת עני וכהן חד שיעורא הוא, רבי חנינא היינו רבי יהושע! אלא לאו שמע מינה שיעורא דעני לחוד ושיעורא דכהן לחוד? שמע מינה. הי מינייהו מאוחר? מסתברא דעני מאוחר; דאי אמרת דעני מוקדם, רבי חנינא היינו רבי אליעזר. אלא לאו שמע מינה דעני מאוחר? שמע מינה:אמר מר, "אמר ליה רבי יהודה: והלא כהנים מבעוד יום הם טובלים". שפיר קאמר ליה רבי יהודה לרבי מאיר. ורבי מאיר? הכי קאמר ליה: מי סברת דאנא אבין השמשות דידך קא אמינא? אנא אבין השמשות דרבי יוסי קא אמינא, דאמר רבי יוסי: בין השמשות כהרף עין, זה נכנס וזה יוצא, ואי אפשר לעמוד עליו.
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