Shevuot

And if you should say that he leavens the remnants,1 and sanctifies with them, [that cannot be, for] it is written: It shall not be baked leavened. As their portion [have I given it].2 And Resh Lakish said: Even their portion must not be baked leavened. But why not?3 It is possible to sanctify it with the two loaves of Pentecost!4 — It is impossible. How shall he do it? Shall he build it5 on the eve [of Pentecost], and sanctify it on the eve? The two loaves become holy only by the sacrifice of the lambs [on Pentecost].6 Shall he build it on the eve, and sanctify it now [on Pentecost]? We require sanctification at the time of [the completion of] the building. Shall he complete the building on the festival, and sanctify it on the festival? The building of the Temple does not supersede the festival.7 Shall he leave [the two loaves] till [a day] later, and complete the building and sanctify it? They [the loaves] become invalid by linah.8 Shall he build it on the eve of the festival, and leave a little [incomplete], so that when he has recited the blessing at the end of the day [Habdalah], he may complete it immediately and sanctify it?9 The building of the Temple cannot take place at night, for Abaye said: How do we know that the building of the Temple cannot take place at night? Because it is said: ‘And on the day that the tabernacle was reared up’10 — during the ‘day’ it is reared up, during the night it is not reared up. Therefore it is not possible. 11 AND WITH SONG. Our Rabbis taught: The song of thanksgiving12 was [accompanied by] lutes,13 lyres,14 and cymbals15 at every corner and upon every great stone in Jerusalem; and [the psalm] is intoned; I will extol Thee, O Lord, for Thou hast raised me up etc.;16 and the song against evil occurrences,17 and some call it the song against plagues. He who calls it [the song] against plagues [does so] because it is written: neither shall any plague come nigh thy tent;18 and he who calls it [the song] against evil occurrences [does so] because it is written: a thousand may fall at my side;19 [that is to say, this psalm] is intoned: O thou who dwellest in the secret place of the Most High, and abidest in the shadow of the Almighty, till for thou hast made the Lord who is my refuge, even the Most High, thy habitation;20 and then again [this psalm] is intoned; A Psalm of David, when he fled from Absalom his son. Lord, how many are mine adversaries become! till Salvation belongeth unto the Lord; Thy blessing be upon Thy people. Selah.21 R. Joshua b. Levi recited these verses22 when retiring to sleep. How could he do so? Did not R. Joshua b. Levi [himself] say it is prohibited to heal oneself with words of the Torah?23 — To protect oneself is different.24 Well then, when he said it is prohibited, [he meant] where there is [already] a wound. If there is a wound, is it merely prohibited, and nothing else? Surely, we have learnt: He who utters an incantation25 over a wound has no portion in the world to come!26 — But it has been taught with reference to this; R. Johanan said: They taught [this law only] if he spits, for the Name of Heaven must not be mentioned in connection with spitting.27 THE BETH DIN WALK IN PROCESSION, THE TWO [LOAVES] OF THANKSGIVING BEING BORNE AFTER THEM, etc. Shall we say that the Beth din walk in front of the [loaves of] thanksgiving? Surely, it is written: And after them [the two loaves] went Hoshaiah and half of the princes of Judah.28 — Thus he means: The Beth din walk, and the two [loaves] of thanksgiving are borne, and the Beth din walk behind.29 How are they borne? — R. Hiyya and R. Simeon son of Rabbi [disagreed]: One said, one opposite the other; and the other said, one behind the other.30 According to the one who holds they were opposite each other, the inner one is that which is nearest the wall;31 and according to the one who holds that they were one behind the other, the inner one is that which is nearest the Beth din. 32 We learnt: THE INNER ONE IS EATEN, AND THE OUTER ONE IS BURNT. It is right according to the one who holds that they were one behind the other, therefore the inner one is eaten, because the outer one came before it and sanctified the place;33 but according to the one who holds that they were opposite each other, they both simultaneously sanctified the place!34 — But even according to your reasoning, according to the one who holds they were one behind the other, [why is the inner one eaten?] does the one [loaf]35 then sanctify the place? Surely, we have learnt: ANY [ADDITION] THAT WAS NOT MADE WITH ALL THESE [IS NOT HOLY];36 and even according to the one who holds [that the reading in the Mishnah is]: ‘with any one of all these’,37 [still] these two [loaves] together are one precept!38 — Well then, said R. Johanan, and makes it leavened. with the two lambs; they shall be holy to the Lord. Though the loaves are holy for their value (ohns ,ause) before the lambs are sacrificed, for they are purchased from the Temple funds, they do not become bodily holy (;udv ,ause) until the lambs are sacrificed on Pentecost; v. Men. 78b. the Temple; v. Yeb. 6a. (Pentecost) and one night (till midnight); v. Zeb. 54b. v. Blau, Zauberwesen, p.68.] utter the incantation without spitting is also prohibited; to utter verses to protect oneself from a possible affliction is permitted, v. Sanh. 101a. view, they walk one behind the other. case, the inner one is that which is nearest the wall. Tosaf. suggest that they marched inside the wall, because if the loaves were taken outside, they would automatically become invalidated by being tmuh (outside the consecrated area, i.e., the city of Jerusalem). ground, and does not, therefore, become invalid by being tmuh (going out into unconsecrated ground). The first one, however, is burnt, because at the actual moment of entering the unconsecrated spot it became tmuh. tmuh; or, both should be eaten, if we assume that the act of entry automatically sanctifies the spot at the same moment. conceivably say that one loaf suffices.