Torah in the Mouth.pdf

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Torah in the Mouth, Writing and Oral Tradition in Palestinian Judaism, 200 BCE - 400 CE Jaffee, Martin S., Samuel and Althea Stroum Professor of Jewish Studies, University of Washington Print publication date: 2001, Published to Oxford Scholarship Online: November 2003 Print ISBN-13: 978-0-19-514067-5, doi:10.1093/0195140672.001.0001 so he could become like the ministering angels. (Avot de-Rabbi Natan A1 [ed. Schechter, p. 1]) In the study circle of the master, the beams streaming from Moses' sanctified form illuminated the face of the disciple as well. The glow would even accompany one into the world to come. There, where neither wealth nor wine might follow, one's torah alone would bring one into the community of the transformed, the community of angels. end p.156 Appendix The following text, based upon the literary analyses offered on pp. 111–123, represents a reconstruction of the hypothetical oral- performative narration of the burning of the cow as it is attested by the fragmentary materials of the Mishnah and Tosefta. Text in plain type corresponds to material found solely in the Mishnah. Italicized text is shared virtually identically in the Mishnah and the Tosefta, and boldtype corresponds to material preserved solely in the Tosefta. All text-critical and exegetical notes, present in my earlier literary analyses, have been omitted for purposes of clarity. (M. Par. 3:1) Seven days prior to the burning of the cow they separate the priest who burns the cow from his home to the chamber overlooking the Birah. In the northeast it was, and the Stone House was it called. And they sprinkle upon him all the seven days from all the purifications that were there. (M. Par. 3:2/T. Par. 3:2) Quarters there were in Jerusalem built upon stone, and beneath them was a hollow space [insulating those above]from [contamination by]a submerged tomb. And they bring pregnant women to give birth there, and there they raise their sons until they are seven or eight years. And they bring oxen, and upon them are doors, and the children sit upon them , and cups of stone are in their hands. Upon reaching the Siloam, they dismounted and filled them, and remounted and sat upon them. (M. Par. 3:3) They arrived at the Temple Mount and dismounted. The Temple Mount and the Courts—beneath them was a hollow space [insulating those above] from a submerged tomb. (T. Par. 3:4) They arrived at the Gate opening from the Women's Court to the Rampart. end p.157 (M. Par. 3:3) At the entrance to the Court there was prepared a jar of purification ash. (T. Par. 3:4) And jars of stone were embedded in the stairs of the Women's Court, and their covers of stone were visible to the Rampart. And within them are the ashes of each and every cow that they had burned, as it is said: “And it shall be stored away for the congregation of Israel, as waters of lustration, for purification” (Num.19:9). (M. Par. 3:3/T. Par. 3:5) And they bring a male sheep and tie a rope between his horns, and tie a staff with a bushy end to the rope, and he throws it into the jar, and beats the male, and he recoils backward. And he takes [the spilled ash ]and sanctifies it [in water ]so that it is visible on the surface of the water , and sprinkles from that which is spilled. (M. Par. 3:4) They would not prepare a purification offering in tandem with [the preparations for] a [prior] purification offering, nor a child in tandem with his fellow. (M. Par. 3:5)If they did not find [ashes] from seven [previous purification offerings], they would prepare from six, five, four, three, two, or one. (M. Par. 3:6/T. Par. 3:7) And they prepared a ramp from the Temple Mount to the Mount of Olives, arches upon arches, each arch overarching a solid mass [insulating those above]from a submerged tomb . Upon it the priest who burns the cow, the cow, and all her attendants would proceed to the Mount of Olives. (M. Par. 3:7) If the cow did not want to go—they do not bring out a black one with her, lest they say: They slaughtered the black one; nor a red one, lest they say: they slaughtered two. And the elders of Israel would precede [her] by foot to the Mount of Olives. PRINTED FROM OXFORD SCHOLARSHIP ONLINE (www.oxfordscholarship.com). (c) Copyright Oxford University Press, 2003 - 2011. All Rights Reserved. Under the terms of the licence agreement, an individual user may print out a PDF of a single chapter of a monograph in OSO for personal use (for details see http://www.oxfordscholarship.com/oso/public/privacy_policy.html). Subscriber: Columbia University; date: 20 September 2011
Torah in the Mouth, Writing and Oral Tradition in Palestinian Judaism, 200 BCE - 400 CE Jaffee, Martin S., Samuel and Althea Stroum Professor of Jewish Studies, University of Washington Print publication date: 2001, Published to Oxford Scholarship Online: November 2003 Print ISBN-13: 978-0-19-514067-5, doi:10.1093/0195140672.001.0001 And an immersion chamber was there. And they would contaminate the priest who burns the cow, because of the Sadducees, so they would not say: It was done by a person [completely purified through ]the setting sun. (M. Par. 3:8) They rested their hands upon him and say to him: Sir High Priest! Immerse once! He descended and immersed, and arose and dried himself. And wood was arranged there: cedar, and pine, and spruce, and smoothed fig branches. And they make it like a kind of tower, and open up spaces within it, and its facade faces west. (T. Par. 3:9) The place of her pit, and her pyre, and the immersion chamber were hollow [insulating those above] from a submerged tomb. (M. Par. 3:9/T. Par. 3:9) They tied her with ropes of reeds and placed her upon the pyre, her head southward and her face westward. The priest stands eastward and his face westward. (T. Par. 3:10) How does he proceed?He slaughters with his right [hand ]and receives with his left, and sprinkles with his right finger. end p.158 He immersed [his finger] and sprinkled seven times toward the Holy of Holies, an immersion for each sprinkling. If it splashes from his hand when he is sprinkling—whether beyond her pit or beyond her pyre—it is ruined. He finished sprinkling, wiping his hand on the body of the cow. He descended and kindled the fire with chips. (M. Par. 3:10) [When] she burst open, then he would stand outside her pit. (T. Par. 3:11) [If] some of her skin, or her flesh, or her hair burst beyond her pit—he shall return it. And if he did not return it, it is ruined. Beyond her pyre—let him add wood to it and burn it where it is. (T. Par. 3:12) [If] some of her horn or hoof or excrement burst [beyond her pit], he needn't return it, for a flaw that does not disqualify her while alive cannot disqualify her in her immolation. (M. Par. 3:10) He took cedar wood, hyssop, and scarlet wool. He said to them: Is this cedar wood? Is this cedar wood? Is this hyssop? Is this hyssop? Is this scarlet wool? Is this scarlet wool—three times for each and every thing. And they replied to him: Yes! Yes!—three times for each and every thing. (T. Par. 3:12) Shall I throw? Shall I throw? Shall I throw? And they reply: Yes! Yes! Yes!—three times for each and every thing. (M. Par. 3:11) He tied them together with the ends of the strip of wool and threw them into her immolation. (T. Par. 3:12) Whether he tore her by hand, whether he tore her with a knife, or whether she tore open of her own; whether he threw [the bundle] into her body, whether he threw it into her immolation; whether he threw the three items together, whether he threw them in one at a time—it is fit. If he put them in before the fire had burned most of it or after it had become ash—it is ruined. (M. Par. 3:11) [After] she was burned up, they beat her with staves, and sift her in sieves. A black piece that contains ash—they crush it; and one having none—they leave it. The bone, one way or the other, was crushed. (T. Par. 3:13) If he took bone or a black piece and sanctified with it—he hasn't done anything at all. If there is upon it any amount of cinder from her body, he crushes it and sanctifies it, and it is fit. (M. Par. 3:11/T. Par.3:14) And they divide it into three parts: one is placed in the Rampart, and one is placed on the Mount of Olives, and one is divided among all the priestly squads. The one divided among all the priestly squads would Israel sprinkle from. The one placed on the Mount of Olives would the priests sanctify with. And the one placed in the Rampart they would preserve, as it is said: “And it shall be stored away for the PRINTED FROM OXFORD SCHOLARSHIP ONLINE (www.oxfordscholarship.com). (c) Copyright Oxford University Press, 2003 - 2011. All Rights Reserved. Under the terms of the licence agreement, an individual user may print out a PDF of a single chapter of a monograph in OSO for personal use (for details see http://www.oxfordscholarship.com/oso/public/privacy_policy.html). Subscriber: Columbia University; date: 20 September 2011
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