«Кровавые Пятна» - Секрет Ошана Рабба 5786

Seventh day: Seven bulls, two rams, fourteen yearling lambs, without blemish; the meal offerings and libations for the bulls, rams, and lambs, in the quantities prescribed; and one goat for a sin offering—in addition to the regular burnt offering, its meal offering and libation.

How is the mitzva of the willow branch fulfilled? There was a place below Jerusalem, and it was called Motza. They would descend there and gather willow branches [murbiyyot] from there. And they would then come and stand them upright at the sides of the altar, and the tops of the branches would be inclined over the top of the altar. They then sounded a tekia, a simple uninterrupted blast, sounded a terua, a broken sound and/or a series of short staccato blasts, and sounded another tekia. Each day they would circle the altar one time and say: “Lord, please save us. Lord, please grant us success” (Psalms 118:25). Rabbi Yehuda says that they would say: Ani vaho, please save us. And on that day, the seventh day of Sukkot, they would circle the altar seven times. At the time of their departure at the end of the Festival, what would they say? It is beautiful for you, altar; it is beautiful for you, altar. Rabbi Elazar said that they would say: To the Lord and to you, altar; to the Lord and to you, altar.

Please save, please forgive; and please bring success; and bring us salvation, God our refuge.

(The prayer leader and the congregation:) Please have mercy upon the congregation of Jeshurun. Forgive and pardon their iniquities and bring us salvation, God of our salvation.

(The prayer leader and the congregation:) Open the gates of the heavens, and open Your goodly storehouses. Bring us salvation and do not lengthen discord. So bring us salvation, God of our salvation.

Rebbi Jonah said, it is written, day, day they will seek, that is shofar blowing and willow twigs.

On the seventh day of Tabernacles the judgement of the world is finally sealed and the edicts are sent forth from the King

§ A Sage taught: When the High Priest sprinkles the blood, he does not actually sprinkle on the curtain but opposite the curtain. Rabbi Elazar, son of Rabbi Yosei, said: I saw the curtain in Rome. After a miracle was performed on his behalf and he healed the daughter of the Roman emperor, Rabbi Elazar was permitted to view the ruler’s treasures and take whatever he wanted. He saw the Temple vessels that the Romans captured, including the curtain. Rabbi Elazar continued: And on the curtain were several drops of blood from the bull and the goat of Yom Kippur. This shows that the blood was actually sprinkled on the curtain. ...The Gemara explains that he saw that these sprinklings of blood were performed in their order, one drop after another, a sequence that is followed only in the Yom Kippur service. And we also learned in a mishna about a case like this with regard to the bull for an unwitting communal sin: When he sprinkles, the blood would not touch the curtain, but if it did touch, it touched, and this did not invalidate the service.

If it is the community leadership of Israel that has erred and the matter escapes the notice of the congregation, so that they do any of the things which by יהוה’s commandments ought not to be done, and they realize guilt— when the sin through which they incurred guilt becomes known, the congregation shall offer a bull of the herd as a sin offering, and bring it before the Tent of Meeting. The elders of the community shall lay their hands upon the head of the bull before יהוה, and the bull shall be slaughtered before יהוה. The anointed priest shall bring some of the blood of the bull into the Tent of Meeting, and the priest shall dip his finger in the blood and sprinkle of it seven times before יהוה, in front of the curtain.

עדת ישראל [AND IF THE WHOLE] CONGREGATION OF ISRAEL [ERR] — This is the Great Sanhedrin (Sifra, Vayikra Dibbura d'Chovah, Section 4 2; cf. Horayot 4b).

ונעלם דבר AND A THING (a matter of law) WAS HID [FROM THE EYES OF THE ASSEMBLY] — i. e. they (the Synhedrion) erred, deciding in respect to one of all those acts for which excision is, according to tradition), implicitly mentioned in the Torah that it is permissible (Horayot 8a).

הקהל ועשו — [AND THE THING BE HID FROM THE EYES OF] THE ASSEMBLY AND THEY HAVE DONE — It means that the assembly did according to their (the Sanhedrin’s) decision (cf. Horayot 2a).

And this shall be to you a law for all time: In the seventh month, on the tenth day of the month, you shall practice self-denial; and you shall do no manner of work, neither the citizen nor the alien who resides among you.

The following rule applies with regard to every transgression for which an individual is obligated to bring a fixed sin-offering. If the High Court inadvertently erred in their ruling and ruled that a forbidden substance is permitted and as a result of their ruling, the people erred inadvertently and acted in transgression of the prohibition, while relying on the ruling of the court, and afterwards, the court discovered that they had erred, the court is obligated to bring a sin-offering for their erroneous ruling. Even if the judges themselves did not perform a deed in violation of the prohibition, they must bring this sacrifice. For we do not consider the deeds of the judges at all, what they did or did not do, only their ruling. The remainder of the people are exempt from bringing a sacrifice as individuals, even though they performed the transgression, because they relied on the court.

Then Solomon convoked the elders of Israel—all the heads of the tribes and the ancestral chieftains of the Israelites—before King Solomon in Jerusalem, to bring up the Ark of the Covenant of GOD from the City of David, that is, Zion. The entire body of Israel gathered before King Solomon at the Feast [of Booths], in the month of Ethanim—that is, the seventh month. When all the elders of Israel had come, the priests lifted the Ark and carried up the Ark of GOD. Then the priests and the Levites brought the Tent of Meeting and all the holy vessels that were in the Tent. Meanwhile, King Solomon and the whole community of Israel, who were assembled with him before the Ark, were sacrificing sheep and oxen in such abundance that they could not be numbered or counted.

So Solomon and all Israel with him—a great assemblage, [coming] from Lebo-hamath to the Wadi of Egypt—observed the Feast at that time before the ETERNAL our God, seven days and again seven days, fourteen days in all. On the eighth day he let the people go. They bade the king good-bye and went to their homes, joyful and glad of heart over all the goodness that GOD had shown to God’s servant David and to Israel—God’s people.

On the eighth day they held a solemn gathering; they observed the dedication of the altar seven days, and the Feast seven days.

On the eighth day they held a solemn gathering; they observed the dedication of the altar seven days, and the Feast seven days.

On the eighth day of Sukkot they held an assembly, for they performed the dedication of the altar for seven days before Sukkot, and afterward the festival of Sukkot,for seven days. In that year, the children of Israel did not fast on Yom Kippur, as it was one of the days on which they offered and partook of sacrifices. Exceptional practices of this type required the authorization of a prophet.

§ Apropos the discussion of the celebration at Solomon’s dedication of the Temple, the Gemara relates that Rabbi Parnakh said that Rabbi Yoḥanan said: That year, the Jewish people did not observe Yom Kippur, as the seven-day celebration of the dedication of the Temple coincided with Yom Kippur and all seven days were celebrated with feasting. And the people were worried and said: Perhaps the enemies of the Jewish people, a euphemism for the Jewish people themselves, have become liable to be destroyed for the transgression of eating on Yom Kippur, which is punishable by karet. A Divine Voice issued forth and said to them: All of you are designated for life in the World-to-Come. The Gemara asks: What derivation led them to conclude that it was permitted for them to eat on Yom Kippur? The Gemara explains that they based their ruling on an a fortiori inference: If at the dedication of the Tabernacle, whose sanctity is not a permanent sanctity, an individual’s offering, i.e., an offering of one of the tribal princes, overrides the prohibition of Shabbat, as the princes’ offerings were brought every day including Shabbat despite the attendant transgression of a prohibition that is punishable by stoning; then with regard to the dedication of the Temple, whose sanctity is a permanent sanctity and the offerings brought there were communal offerings, is it not all the more so clear that the dedication of the Temple overrides the prohibition of Yom Kippur, a violation that is punishable by the less severe punishment of karet? The Gemara asks: But if they had firm basis for their behavior, why were they worried? The Gemara answers that one can refute this a fortiori inference as follows: There, at the dedication of the Tabernacle, Shabbat was desecrated only for the necessities of the Temple service to God on High, i.e., by sacrificing offerings. Here, at the dedication of the Temple, they desecrated Yom Kippur by eating and drinking, which was for the need of common mortals. Based on this distinction the Gemara suggests: Here too, at the dedication of the Temple they should have performed the rites of the sacrificial offerings and they should not have eaten or drunk. The Gemara answers: There is no complete rejoicing without eating and drinking.

יהוה said to Moses: Let them present their offerings for the dedication of the altar, one chieftain each day.

With regard to the proof itself, the Gemara asks: And from where do we derive that the offerings brought at the dedication of the Tabernacle overrode Shabbat? If we say it is as it is written with regard to the offerings brought by the tribal princes: “On the first day” (Numbers 7:12) and “on the seventh day” (Numbers 7:48), this is not a conclusive proof, as perhaps this refers not to the seventh day of the week but to the seventh day of sacrificial offerings. Perhaps they skipped Shabbat and did not sacrifice offerings connected to the dedication of the Tabernacle on that day. Rav Naḥman bar Yitzḥak said: The verse also states: “On the day of the eleventh day” (Numbers 7:72). The repetition of the word day indicates that just as a day is all one continuous period of time, so too, the eleven days were all one continuous period of time, with no break in the middle, even for Shabbat.

It was stated above that a Divine Voice issued forth and said to them: All of you are designated for life in the World-to-Come. The Gemara asks: And from where do we derive that God pardoned them for this sin? The Gemara answers: The Sage Taḥlifa taught in a baraita that the verse states: “On the eighth day he sent the people away, and they blessed the king, and went to their tents joyful and glad of heart for all the goodness that the Lord had done for David His servant and for Israel His people” (I Kings 8:66).

When the members of the Sanhedrin themselves act according to their ruling they are not counted when determining if a majority followed their ruling. Instead, the majority must be comprised of others aside from the members of the Sanhedrin.
If the majority of the inhabitants of Eretz Yisrael acted according to the erroneous ruling even if the transgressors were only from one tribe, and, similarly, if the majority of the tribes acted according to the erroneous ruling even if they are the lesser portion of the congregation, the court is liable for this sacrifice and the transgressors are exempt.
What is implied? There were 600,001 inhabitants of Eretz Yisrael. Those who acted according to the ruling of the court were 300,001 and they were all members of the tribe of Judah alone - or they were members of seven tribes even if they numbered only 100,000 the court is liable for this sacrifice and the transgressors are exempt.
We are not concerned with the inhabitants of the Diaspora, for the term kahal ("congregation") applies only to the inhabitants of Eretz Yisrael. The tribes of Efraim and Menashe are not considered as two tribes in this context. Instead, they are counted as one tribe.

§ Rav Asi says: And with regard to the definition of the majority that establishes liability for performance of a transgression on the basis of the ruling of a court, follow the majority of the residents of Eretz Yisrael, as it is stated: “And Solomon held the feast at that time, and all Israel with him, a great congregation, from the entrance of Hamath until the Brook of Egypt, before the Lord our God, seven days and seven days, fourteen days” (I Kings 8:65). The Gemara clarifies the words of this verse: Since it is written: “And all Israel with him,” why do I need to add: “A great congregation, from the entrance of Hamath until the Brook of Egypt”? Conclude from it: It is these residents of Eretz Yisrael who are characterized as a congregation; but those who reside outside Eretz Yisrael are not characterized as a congregation.