SHEBUOTH (Fol. 14) MISHNA: Extensions cannot be added to both city and courtyard [of the Temple] except with the consent of the king, prophet, Urim and Tumim, and of the great Sanhedrin consisting of seventy-one, and the bringing of two thanks-offerings with the chorus. The entire court of justice steps forth, followed by the two thanks-offerings and then all Israel proceeds.
(Fol. 15) We are taught in a Baraitha: Concerning a cattle burnt-offering the passage says (Lev. 1, 13) Sweet savour unto the Lord, which is intended to teach that before heaven all offerings, liberal as well as poor, are equal, provided they are intended to gratify the heavenly Father.
(Ib. b.) Our Rabbis were taught: The orchestra of the thanks-offering consisted of violins, fifes, trumpets on every corner as well as on every elevated stone in Jerusalem and used to play (Ps. 30, 2) I will extol Thee, O Lord, for Thou hast lifted me, etc., and also (Ib. 91). Some call this later song Pegaim (destroyers) and some call this Negaim (plagues), because of the verse (Ib. 10) in which it reads, Nor shall any plague, etc.; others call it Pegaim, because of the verse (Ib. 1) There shall fall at thy side a thousand. They used to sing this song from verse one to ten inclusive, and also the whole of the third chapter of Psalms. R. Joshua b. Levi would say all the above mentioned verses before going to bed. How could he have done so. Has not R. Joshua b. Levi said that it is prohibited to cure one's self with [quoting] verses of the Torah? Protecting is different. Since he prohibited we must assume that it was in a case of a wound, if so then there is more than a prohibitory law; for we are taught that if one cures a wound by whispering, he has no share in the future world. Said R. Jochanan: "The latter refers to one who spits and then whispers, because the Heavenly name must not be mentioned on such an occasion." We are taught: One verse says (Num. 9, 13) He hath defiled the tabernacle of the Lord, and again it says further (20) Because he hath defiled the sanctuary of the Lord, etc. (Fol. 16b) R. Elazar says: Since the verse mentions the sanctuary, why should it mention the tabernacle, and if the verse mentions the tabernacle, why mention the sanctuary? The answer is: If only the tabernacle were mentioned, it could be accounted for by the fact that its being annointed with the holy oil, which was not the case with the temple, and therefore no liability is attached to defilement of the latter; on the other hand, if only the temple were mentioned, the reason might be given that it was sanctified once and forever, therefore the command which was not the case with the tabernacle; hence, the necessity of mentioning both the tabernacle and the sanctuary."
(Fol. 18b) Our Rabbis were taught: (Lev. 15, 31) Thus shall ye separate the children of Israel from their uncleanness. R. Joshua said: "From this you may derive a warning that the children of Israel should separate themselves from their wives near the period of menstruation." And for how long? Said Raba: "For twelve hours" [prior to open period]. R. Jochanan said in the name of R. Simon b. Jochai: "He who does not separate himself from his wife at the said period, even if his children are equal to the sons of Aaron, they will die, for it is written (Ib.) Then ye shall separate the children of Israel from their uncleanness, … and of her that is sick from her impurity, and immediately follows the mention of the death of Aaron's children." R. Chiya b. Acha said in the name of R. Jochanan "He who does separate himself for that period will be rewarded with male children, as it is written (Ib. 11, 47) To make a distinction between the unclean and the clean, and immediately follows (Ib. 12, 2) If a woman … and born a male child." R. Joshua b. Levi added: "He will be rewarded with sons who will be fit to decide law questions, as it is written (Ib. 10, 10-11) So that ye may be able to distinguish … to teach." R. Chiya b. Abba said in the name of R. Jochanan: "Whoever pronounces Habdala over a cup of wine on the eve of Sabbath, will be rewarded with male children, as it is written (Ib. 10, 10) To distinguish, and also (Ib. 11, 17) To make a distinction between, etc., and immediately follows (Ib. 12, 2) If a woman … and born a male child."