[Mary Naeem]

ثانيا
الاربع امثله المستخدمه لشرح معني ثلاثة ايام وثلاثة ليالي

ولكن قبل ذلك اؤكد علي معني اليوم

كلمة يوم تعبر عن مساء وصباح او ظلمه ونور

واستخدم لتعبيرات مختلفه
وفي الاول اريد التوضيح ان تعبير ثلاث ايام يساوي ثلاث ايام وثلاث ليالي يساوي اليوم الثالث وللتاكيد
مثلا مسيرة ثلاث ايام لن يعني انهم سيسيروا 72 ساعه ليل نهار ولكنهم يسيرو بمعدل عشرة ساعات كل يوم يسير فيها تقريبا من 30 الي 40 كيلو متر فمسيرة ثلاثة ايام تعني من 90 الي 120 كم وهي عباره عن 30 ساعه مشي فقط وليس 72 ساعه

ومعني يوم يهودي
من الموسوعه اليهودية
In the Bible, the season of light (Gen. i. 5), lasting " from dawn [lit. " the rising of the morning" ] to the coming forth of the stars" (Neh. iv. 15, 17). The term " day" is used also to denote a period of twenty-four hours (Ex. xxi. 21). In Jewish communal life part of a day is at times reckoned as one day; e.g., the day of the funeral, even when the latter takes place late in the afternoon, is counted as the first of the seven days of mourning; a short time in the morning of the seventh day is counted as the seventh day; circumcision takes place on the eighth day, even though of the first day only a few minutes remained after the birth of the child, these being counted as one day. Again, a man who hears of a vow made by his wife or his daughter, and desires to cancel the vow, must do so on the same day on which he hears of it, as otherwise the protest has no effect; even if the hearing takes place a little time before night, the annulment must be done within that little time. The day is reckoned from evening to evening—i.e., night and day—except in reference to sacrifices, where daytime and the night following constitute one day (Lev. vii. 15; see Calendar). " The day" denotes: (a) Day of the Lord; (b) the Day of Atonement; (c) the treatise of the Mishnah that contains the laws concerning the Day of Atonement (See Yoma and Sabbath).E. G

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وملخصه ان اليوم هو زمن ضوئي ظلمه ونور وايضا يعني 24 ساعه ولكن في الفكر اليهودي جزء من اليوم يعتبر يوم حتي ولو كان دقائق

ويضرب امثله علي ذلك مثل حساب وقت الحزن في الجنائز الذي هو مفروض سبعة ايام فاول يوم في اي وقت ولو كان قبل انتهاء اليوم بدقائق يحسب يوك كامل وايضا اخر يوم ولو جزء صغير منه يحسب يوم كامل ( يوم كامل المقصود به ليل ونهار ) واعتقد بهذا رت الموسوعة اليهودية علي الشبهة من جذورها ولكن نكمل للتاكيد لكل من يريد ان يتلاعب بالالفاظ او الادلة

اليوم هو ظلمة ونور وهو مكتوب في سفر التكوين

سفر التكوين 1: 5
وَدَعَا اللهُ النُّورَ نَهَارًا، وَالظُّلْمَةُ دَعَاهَا لَيْلاً. وَكَانَ مَسَاءٌ وَكَانَ صَبَاحٌ يَوْمًا وَاحِدًا.



معني ليلة

Between the Lights.
Divisions.
المعني العام هو ما بين ضوئين ( وهو معني مهم يجب ان نتذكره جيدا )
The period between sunset and sunrise (see Calendar; Day). The older Biblical term for the whole day was " yom wa-lailah" or " yomam wa-layelah." Later " 'ereb wa-boḳer" was used (Dan. viii. 14). Corresponding with it is νυχθήμερον (II Cor. xi. 25). " Boḳer" is literally the break of day, " 'ereb" the decline of day.
Further evidence that the reckoning of the day from the evening is of later date is found in connection with the sacrificial service, in which the oldest customs were undoubtedly most rigidly preserved. While in the Talmud the day is always counted with the preceding night, as, for instance, in regard to the prohibition of killing the young with its mother on the same day (Lev. xxii. 28), with reference to sacrifices which had to be eaten on the day on which they were offered the night is counted with the day preceding it (Ḥul. 83a).

وهنا تؤكد الموسوعه انه حتي لو ذكر يوم فقط فالليله تحسب معه وحتي لو قضي عدة ساعات فقط تحسب نهار وليل كامل اي يوم كامل ويضرب امثله عليها من لاويين 22 : 28
The division into day and night was originally very indefinite, and there was no accurate measurement of time. The distinctions were made according to the successive natural stages or the occupations in daily life. The early morning is " 'alat hashaḥar," literally " rising of the morning [star]."
The morning is " boḳer," or " the sun rose" (Gen. xix. 23, xxxii. 31).
Midday is " ẓaharayim," literally " the double light," that is, the time when the sunlight is brightest; or " the heat of the day" (Gen. xviii. 1; I Sam. xi. 11); or " the perfect day" (Prov. iv. 18).
Afternoon and evening are " 'ereb," the time of the day's decline (Judges xix. 8); or " the wind of the day" (Gen. iii. 8), that is, the evening breeze; or " neshef," darkness (Hi. xxiv. 15, 5; v. 11, etc.). A late designation is " the appearance of the stars" (Neh. iv. 15 [21]).
Between the Lights.
One other time of the day must be mentioned, namely, " ben ha-'arbayim," which occurs in Ex. xii. 6; xvi. 12; xxix. 39, 41; xxx. 8; Lev. xxiii. 5; Num. ix. 3, 5, 11; xxviii. 4, 8. Its meaning must have been originally " toward evening" ; for it indicates the same time that in Deut. xvi. 6 is called " the time of the going down of the sun." This " ben ha-'arbayim" is the time prescribed for the offering of the Passover lamb and the daily evening sacrifice. In the first century the evening " Tamid" was offered in the afternoon between 2.30 and 3.30 (Josephus, " Ant." xiv. 4, § 3; Mishnah Pes. v. 1; comp. also Acts iii. 1 and x. 3, 30), while the Karaites and Samaritans continued their practise according to the old interpretation.
بين ضوئين مثل بين العشائين او من اختفاء ضوء الشمس الي ظهورها
The twilight before nightfall is in the Mishnah and Talmud called " ben ha-shemashot" (between the suns), of which Yer. Ber. i. gives this explanation: " When the eastern sky becomes pale, that is 'ben ha-shemashot'; but when it becomes so black [or dark] that the upper and lower parts of the sky are of the same color, it is night."

Bibliography: Ideler, Handbuch der Chronologie, i. 482 et seq.;
Saalschütz, Mosaisches Recht, pp. 399 et seq.;
idem, Archœologie, ii. 72 et seq.;
Herzfeld, Geschichte, ii. 184.W. B. M. Lan.

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