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L'Éternel parla à moïse en ces termes: 2 "Ordonne à Aaron et à ses fils ce qui suit: Ceci est la règle de l'holocauste. C'est le sacrifice qui se consume sur le brasier de l'autel, toute la nuit jusqu'au matin; le feu de l'autel y doit brûler de même.
Rashi
Celle-ci est la loi (torath) de l’holocauste (‘ola)… Le présent contexte nous enseigne qu’il est permis pendant toute la nuit de faire fumer les suifs et les membres. Il enseigne aussi, à propos des offrandes non valables portées sur l’autel, lesquelles doivent en être retirées et lesquelles n’ont pas à en être retirées. Car le mot tora (« loi ») vient toujours pour inclure, et il veut dire ici qu’une seule et même loi doit régir toutes les offrandes, y compris celles qui ne sont pas valables, lesquelles ne doivent pas être retirées une fois portées sur l’autel (Zeva‘him 27b, Nidda 40b).
Lui, l’holocauste À l’exclusion d’un animal mâle ou femelle ayant participé à un acte de zoophilie, et des cas analogues, dont l’invalidité n’a pas été provoquée à l’intérieur du sanctuaire mais antérieurement à leur arrivée dans le parvis (ibid.).
Berahot 8
R. Joshua b. Levi say to his children: Complete your Parashoth together with the congregation, twice the Hebrew text and once Targum; be careful with the jugular veins to follow [the teaching of] R. Judah, as we have learnt: R. Judah says: He must cut through the jugular veins; and be careful [to respect] an old man who has forgotten his knowledge through no fault of his own,5 for it was said: Both the whole tables and the fragments of the tables were placed in the Ark.6
Meguilah 21b
ON MONDAYS AND THURSDAYS AND ON SABBATH AT MINHAH THREE READ. What do these three represent? — R. Assi said: The Pentateuch, the Prophets and the Hagiographa. Raba said: Priests, Levites, and lay Israelites. But now, in the statement of R. Shimi, ‘Not less than ten verses [of the Torah] should be read in the synagogue, the verse ‘and [God] spoke to [Moses saying]’
being counted as one’,11 — what do these ten represent? — R.Joshua b. Levi said: The ten men of leisure in the synagogue.12 R. Joseph said: The ten commandments which were given to Moses on Sinai. (R. Levi said: The ten times hallel [praise] which David uttered in the book of Psalms.)13 R. Johanan said: The ten utterances with which the world was created.14 What are these? The expressions ‘And [God] said’ in the first chapter of Genesis.15 But there are only nine? — The words ‘In the beginning’ are also a [creative] utterance, since it is written, By the word of the Lord the heavens were made, and all the host of them by the breath of his mouth.16
Raba said: If the first reads four verses17 he is to be commended; if the second reads four verses18 he is to be commended; if the third reads four verses he is to be commended. ‘If the first reads four verses he is to be commended’, as we have learnt: ‘There were three bags holding three se'ahs19 each, in which the priests take up the money-offerings out of the [shekel] chamber,20 and they were labelled Aleph, Beth, Gimel,21 so as to show which was taken out first, so that sacrifices could be brought from that one first, since it is a religious duty to offer from the first. ‘If the middle one reads four verses, he is to be commended’, as it has been taught: ‘[The seven lamps] shall give light in front of the candlestick;22 this teaches that they were made to face the western lamp23 and the western lamp faced the Shechinah; and R. Johanan said: This shows that the middle one is specially prized’. ‘If the last reads four verses he is to be commended’: because of the principle that ‘in dealing with holy things we promote but never degrade’.24 R. Papa was once in the synagogue of Abe Gobar,25 when the first one [who was called up] read four verses, and R. Papa commended him.
Chulchan aruch orah haim 25 1
אַחַר שֶׁלָּבַשׁ טַלִּית מְצֻיָּץ, יָנִיחַ תְּפִלִּין, שֶׁמַּעֲלִין בַּקֹּדֶשׁ. וְהַמְנִיחִים כִּיס הַתְּפִלִּין וְהַטַּלִּית לְתוֹךְ כִּיס אַחַת צְרִיכִין לִזָּהֵר שֶׁלֹּא יָנִיחוּ כִּיס הַתְּפִלִּין לְמַעְלָה, כְּדֵי שֶׁלֹּא יִפְגַּע בָּהֶם תְּחִלָּה וְיִצְטָרֵךְ לַהֲנִיחָם קֹדֶם הַטַּלִּית, כְּדֵי שֶׁלֹּא יַעֲבֹר עַל הַמִּצְוֹת: הַגָּה: מִיהוּ אִם תְּפִלִּין מְזֻמָּנִים בְּיָדוֹ וְאֵין לוֹ צִיצִית אֵין צָרִיךְ לְהַמְתִּין עַל הַצִּיצִית אֶלָּא מֵנִיחַ תְּפִלִּין וּכְשֶׁמְּבִיאִים טַלִּית מְעַטְּפוֹ (דִּבְרֵי עַצְמוֹ). After putting on a tallit with tzitzit, put on tefillin because [we do mitzvot] in ascending order of holiness. And those who put their tefillin- and tallit- bags into one bag must take care not to the tefilin on top so that he won't come to them first and have to put them on before the tallit because [of the principle of] not skipping mitzvot.
Zebahim 90b 91
It was asked: That which is more constant and that which is more sacred,23 which takes precedence? Does that which is more constant take precedence, because it is more constant; or does that which is more sacred take precedence, because it is more sacred? — Come and hear: The continual [burnt-]offerings precede the additional offerings.
[Now this is so] notwithstanding that the additional offerings are more sacred!1 — [No:] does then the Sabbath affect the additional offerings and not affect the continual-offerings?2
Come and hear: The additional-offerings of the Sabbath precede the additional-offerings of New Moon! — Does then New Moon affect its own additional offerings and not affect the additional offerings of the Sabbath?
Come and hear: The additional offerings of New Moon precede the additional offerings of New Year, although New Year is holier! — Does then New Year affect its own additional offerings and not affect the additional offerings of New Moon?
Come and hear: Another reason: the blessing for wine is constant, while the blessing for the day is not constant, and of that which is constant and that which is not constant, that which is constant comes first.3 [Now this is so] notwithstanding that the blessing for the day is holier!4 — Does then the Sabbath affect the blessing for the day and not affect the blessing for the wine?5
Come and hear, for R. Johanan said: The halachah is that one must recite the minhah [afternoon] service and then recite the additional service.6 [Although the additional service is more sacred]!7 — Does then the Sabbath affect the additional service and not affect the minhah service?
שמעלין בקודש - על האדם קאי שצריך לילך מדרגא לדרגא ולהתעלות בקדושה כי מתחלה הוא רק מכסה את עצמו בכיסוי של מצוה וע"י התפילין הוא מקשר את עצמו בקשר היחוד והקדושה [א"ר והגר"א וכוון בזה לתרץ קושית הש"א והדגול מרבבה]
Par ce que l’on monte dans la sainteté cela parle de l’homme, qui doit monter d’un niveau a un autre et monter dans la sainteté, car au début il ne fait que ce couvrir par une couverture de mitswah et grace au tefilines il lie à l’unité et a la sainteté (eliah rabah et le gaon de vilna, et il a voulu par cela repondre a la question du chaagat aryeh et du dagoul merevavah)
Bamidbar 25
Qu'elles sont belles tes tentes, ô Jacob! Tes demeures, ô Israël! 6 Elles se développent comme des vallées, comme des vergers le long d'un fleuve; Dieu les a plantées comme des aloès, comme des cèdres au bord des eaux.
Berahot 16
R. Hama b. Hanina further said: Why are 'tents' mentioned alongside of 'streams' as it says, [How goodly are thy tents, O Jacob …]1 as streams2 stretched out, as gardens by the river side, as aloes planted3 etc.? To tell you that, just as streams bring a man up from a state of uncleanness to one of cleanness, so tents4 bring a man up from the scale of guilt to the scale of merit.
Emounot vedeot 5
וכי הם פעלים יפעלו בנפשות וישימום זכות או מטונפות, כאשר הוא אומר מעונות, ונשא עונו נושא חטאו, ואל עונם ישאו נפשם, (הושע ג' ח') הנפש ההיא עונה בה (במדבר ט"ו ל"א). ואם יעלה זה מבני אדם ולא התברר אצלם, הוא גלוי אצלו יתברך, כמו שאמר (ירמיה י"ז י') אני יי' חוקר לב בוחן כליות וגו'. והביא על כל הענינים האלה האותות והמופתים וקבלנום וכאשר התקיים לנו זה, התעסקתי בעיון בענין הזה כאשר קדמת
Car les actes ont un impacte sur les ames et elle peuvent les salir ou les purufier, comme le verset dit au sujet des fautes « et il portera sa faute », « et vers leurs fautes ils portent leurs ames », « cette ame porte sa faute en elle ». et meme si ceci parait invisible aux hommes cela reste visible pour D. comme dit le verset « c’est moi D qui sonde l’ame et les entrailles »
Sotah 21b
AND ANOTHER FOR THREE YEARS etc. What sort of merit? If I answer merit of [studying] Torah, she is [in the category] of one who is not commanded and fulfils!6 — Rather must it be merit of [performing] a commandment. But does the merit of performing a commandment protect as much as that? — Surely it has been taught: The following did R. Menahem son of R. Jose expound: For the commandment is a lamp and Torah is light7 — the verse identifies the commandment with a lamp and Torah with light; the commandment with a lamp to tell thee that as a lamp only protects temporarily, so [the fulfilment of] a commandment only protects temporarily; and Torah with light to tell thee that as light protects permanently, so Torah protects permanently…
But, said Raba, while one is engaged upon [study of] Torah, it protects and rescues ('Protects' from sufferings and 'rescues' from the urge of the evil inclination) , and while one is not engaged upon it, it protects (from sufferings) but does not rescue (from evil inclination). As for a commandment whether while one is engaged upon it or not, it protects (from suferings) but does not rescue (from evil inclination).
תוספות מסכת סוטה דף כא עמוד א
מצוה בין בעידנא דעסיק בה בין בעידנא דלא עסיק בה אגוני מגנא אצולי לא מצלא - ותימה מאי האי דקתני בברייתא תלה את המצוה בנר מה נר אינה מגינה אלא לפי שעה אף מצוה אינה מגינה אלא לפי שעה אי מיצר הרע אינה מגינה כלל אי מן הפורענות מגינה לעולם ותורה נמי למה תלאה הכתוב באור משום דמגינה לעולם אי מן הפורענות מצוה נמי מגנא לעולם ואי מיצר הרע דמצלא הא לא מצלא אלא לפי שעה.
R. Joshua b. Levi said: Whoever makes derogatory remarks about scholars after their death4 is cast into Gehinnom, as it says, But as for such as turn aside5 unto their crooked ways, the Lord will lead them away with the workers of iniquity. Peace be upon Israel:6 even at a time when there is peace upon Israel, the Lord will lead them away with the workers of iniquity.7 It was taught in the school of R. Ishmael: If you see a scholar who has committed an offence by night, do not cavil at him by day, for perhaps he has done penance. 'Perhaps', say you? — Nay, rather, he has certainly done penance. This applies only to bodily [sexual] offences, but if he has misappropriated money, [he may be criticised] until he restores it to its owner.