Pesachim 113

נימא תלתא תנאי הוו לא תרי תנאי הוו ותנא קמא דר' שמעון היינו ר' יוסי ותנא קמא דר' יוסי היינו ר' שמעון ומאי אף אקמייתא

Shall we say that there are three Tannaim [in dispute]? - No: there are [only] two Tannaim [in dispute], the first Tanna opposed to<span class="x" onmousemove="('comment',' Lit., 'of'.');">¹</span> R'Simeon being R'Jose, while the first Tanna opposed to R'Jose is R'Simeon, And what does 'too' mean? It refers to the first mentioned.<span class="x" onmousemove="('comment',' Thus: the first Tanna states turnips and cabbages, whereupon R. Jose says, for porret too, just as for turnips, but not for cabbages; similarly R. Simeon in the second Baraitha.');">²</span> Our Rabbis taught: The son of Bohayon<span class="x" onmousemove="('comment',' The name of a certain man.');">³</span>

ת"ר בן בוהיין נתן פיאה לירק ובא אביו ומצאן לעניים שהיו טעונין ירק ועומדין על פתח הגינה אמר להם בני השליכו מעליכם ואני נותן לכם כפליים במעושר לא מפני שעיני צרה אלא מפני שאמרו חכמים אין נותנין פיאה לירק

gave pe'ah from vegetables, and his father came and found the poor laden with vegetables and standing at the entrance to the kitchen garden. Said he to them, 'My sons, cast it from you, and I will give you twice as much of tithed [produce]; not because I begrudge it to you, but because the Sages said, You must not give pe'ah from vegetables.' Why had he to say to them, 'Not because I begrudge it to you? ' So that they should not say, 'He is merely putting us off.' Our Rabbis taught: At first they used to place the skins of sacrifices in the chamber of Beth Ha-Parwah.<span class="x" onmousemove="('comment',' Name of a Persian builder and Magian, after whom a compartment in the Temple was supposed to have been named (Jast.) . rnan');">⁴</span>

למה ליה למימרא להו לא מפני שעיני צרה כי היכי דלא לימרו דחויי קא מדחי לן

In the evening they used to divide them among the men of the paternal division,<span class="x" onmousemove="('comment',' The priests were divided into 'wards', () , each 'ward' officiating a week at a time in the Temple; these were further subdivided into paternal divisions (beth ab) , of which each officiated one day in the week.');">⁵</span> but men of violence<span class="x" onmousemove="('comment',' Among the priests (Rashi) . Lit., 'men of (strong) arms'.');">⁶</span> used to seize [more than their due share] by force. So they enacted that they should divide them every Sabbath eve, so that all the 'wards' came and received their portions together.<span class="x" onmousemove="('comment',' Cur. edd.; Rashi's reading seems to be: so that the whole ward (sing.) i.e., all the paternal divisions etc. This is more correct, and if our reading is retained it must also be understood in the same sense. - The larger number present would act as a check.');">⁷</span>

ת"ר בראשונה היו מניחין עורות קדשים בלשכת בית הפרוה לערב היו מחלקין אותן לאנשי בית אב והיו בעלי זרועות נוטלין אותן בזרוע התקינו שיהיו מחלקין אותן מערב שבת לע"ש דאתיין כולהו משמרות ושקלן בהדדי

Yet the chief priests still seized [them] by force; thereupon the owners<span class="x" onmousemove="('comment',' I.e., all the priests of each ward.');">⁸</span> arose and consecrated them to Heaven.<span class="x" onmousemove="('comment',' Sc. for the Temple.');">⁹</span> It was related: It did not take long before they covered the whole Temple with gold plaques a cubit square of the thickness of a gold denar. And on festivals they used to lay them together<span class="x" onmousemove="('comment',' The word really means 'fold them', but as gold plates of that thickness could hardly be folded, it must be understood as translated.');">¹⁰</span>

ועדיין היו גדולי כהונה נוטלין אותן בזרוע עמדו בעלים והקדישום לשמים

and place them on a high eminence on the Temple Mount, so that the Festival pilgrims might see that their workmanship was beautiful,<span class="x" onmousemove="('comment',' For the sacrifices, with the skins of which these were brought, were mostly offered by the Festival pilgrims.');">¹¹</span> and that there was no imperfection in them. It was taught, Abba Saul said: There were sycamore treetrunks in Jericho, and the men of violence seized them by force, [whereupon] the owners arose and consecrated them to Heaven. And it was of these and of such as these that Abba Saul B'Bothnith said in the name of Abba Joseph B'Hanin: 'Woe is me because of the house of Boethus; woe is me because of their staves!<span class="x" onmousemove="('comment',' With which they beat the people.');">¹²</span>

אמרו לא היו ימים מועטים עד שחיפו את ההיכל כולו בטבלאות של זהב שהן אמה על אמה כעובי דינר זהב ולרגל היו מקפלין אותן ומניחין אותן על גב מעלה בהר הבית כדי שיהו עולי רגלים רואין שמלאכתם נאה ואין בה דלם

Woe is me because of the house of Hanin, woe is me because of their whisperings!<span class="x" onmousemove="('comment',' Their secret conclaves to devise oppressive measures.');">¹³</span> Woe is me because of the house of Kathros,<span class="x" onmousemove="('comment',' Supposed to be identical with GR. **, Josephus, Antiquities XX, 1, 3.');">¹⁴</span> woe is me because of their pens!<span class="x" onmousemove="('comment',' With which they wrote their evil decrees.');">¹⁵</span> Woe is me because of the house of Ishmael the son of Phabi,<span class="x" onmousemove="('comment',' He himself was religious and held in high repute, as is seen below (v. also Par. III, 5; Sot. IX, 5; Yoma 35b) , but he did not restrain his sons from lawlessness; in the passage of Josephus too, already cited, reference is only made to his children.');">¹⁶</span>

תנא אבא שאול אומר קורות של שקמה היו ביריחו והיו בעלי זרועות נוטלין אותן בזרוע עמדו בעלים והקדישום לשמים

woe is me because of their fists! For they are High Priests<span class="x" onmousemove="('comment',' The High Priesthood by this time was a source of great political power. Once a man became a High Priest he retained much of his power, and perhaps his title too, even if he was deposed; hence there were often several High Priests at the same time; v. Halevi, Doroth, I, 3, p. 445, n. 30; pp. 633f; 718.');">¹⁷</span> and their sons are [Temple] treasurers and their sons-in-law are trustees and their servants beat the people with staves.'<span class="x" onmousemove="('comment',' For this passage cf. Josephus, Antiquities XX, 8,8.');">¹⁸</span> Our Rabbis taught: Four cries did the Temple Court cry out. The first: 'Depart hence, ye children of Eli,' for they defiled the Temple of the Lord.

עליהם ועל כיוצא בהם אמר אבא שאול בן בטנית משום אבא יוסף בן חנין אוי לי מבית בייתוס אוי לי מאלתן אוי לי מבית חנין אוי לי מלחישתן אוי לי מבית קתרוס אוי לי מקולמוסן אוי לי מבית ישמעאל בן פיאכי אוי לי מאגרופן שהם כהנים גדולים ובניהן גיזברין וחתניהם אמרכלין ועבדיהן חובטין את העם במקלות

And another cry: 'Depart hence, Issachar of Kefar Barkai, who honours himself while desecrating the sacred sacrifices of Heaven'; for he used to wrap his hands with silks and perform the [sacrificial] service.<span class="x" onmousemove="('comment',' This disqualifies the sacrifice.');">¹⁹</span> The Temple Court also cried out: 'Lift up your heads, O ye gates, and let Ishmael the son of Phabi, Phineas's disciple,<span class="x" onmousemove="('comment',' In his zeal for God.');">²⁰</span> enter and serve in the [office of the] High Priesthood.' The Temple Court also cried out: 'Lift up your heads, O ye gates, and let Johanan the son of Narbai,<span class="x" onmousemove="('comment',' [Ananias son of Nebedus. v. Josephus, Antiquities XX, 5, 2.] tfbhp tebhp');">²¹</span>

תנו רבנן ארבע צווחות צוחה עזרה ראשונה צאו מכאן בני עלי שטימאו היכל ה' ועוד צווחה צא מיכן יששכר איש כפר ברקאי שמכבד את עצמו ומחלל קדשי שמים דהוה כריך ידיה בשיראי ועביד עבודה

the disciple of Pinkai,<span class="x" onmousemove="('comment',' Perhaps this is a nickname formed by a play on words, (here) being a meat dish; i.e., the gourmand.');">²²</span> enter and fill his stomach with the Divine sacrifices. It was said of Johanan B'Narbai that he ate three hundred calves and drank three hundred barrels of wine and ate forty se'ah of young birds as a desert for his meal.<span class="x" onmousemove="('comment',' The marginal note softens this statement by observing that this was eaten by his whole household, which was very numerous');">²³</span> It was said: As long as Johanan the son of Narbai lived,<span class="x" onmousemove="('comment',' Lit., ' (during) all the days of' etc.');">²⁴</span>

ועוד צווחה העזרה שאו שערים ראשיכם ויכנס ישמעאל בן פיאכי תלמידו של פנחס וישמש בכהונה גדולה ועוד צווחה העזרה שאו שערים ראשיכם ויכנס יוחנן בן נרבאי תלמידו של פנקאי וימלא כריסו מקדשי שמים

nothar<span class="x" onmousemove="('comment',' V. Glos.');">²⁵</span> was never found in the Temple. What was the fate of<span class="x" onmousemove="('comment',' Lit., 'what happened to?'');">²⁶</span> Issachar of Kefar Barkai?

אמרו עליו על יוחנן בן נרבאי שהיה אוכל ג' מאות עגלים ושותה ג' מאות גרבי יין ואוכל ארבעים סאה גוזלות בקינוח סעודה אמרו כל ימיו של יוחנן בן נרבאי לא נמצא נותר במקדש מאי סלקא ביה ביששכר איש כפר ברקאי אמרי מלכא ומלכתא הוו יתבי מלכא אמר גדיא יאי ומלכתא אמרה אימרא יאי אמרו מאן מוכח כהן גדול דקא מסיק קרבנות כל יומא אתא איהו

It was related: The king and queen<span class="x" onmousemove="('comment',' Hasmonean monarchs [In Ker. 28b: King Yannai and the Queen. The name Jannai appears in the Talmud as a general name for kings of the Hasmonean dynasty.]');">²⁷</span> were sitting: the king said, 'Goat's [flesh] is better,' while the queen said, 'Lamb is better'. Said they, Who shall decide?<span class="x" onmousemove="('comment',' Lit., ' (from) whom is it proved?'');">²⁸</span> The High Priest, who offers up sacrifices every day. So he came,