Talmud zu Jeschijahu 58:7

Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, Rebbi Hila in the name of Rebbi Eleazar: Just as a man is concerned about his widow’s honor so he has to be concerned about his divorcee’s honor⁶⁶This disagrees with the Mishnah., as ⁶⁷From here on, more wordy parallels are in Gen. rabba 17(3), Lev. rabba 34(14); Yalqut Šim‘oni Torah #23, 665, Is. #492; it is hinted at in Tanna dBe Eliahu rabba 27. Rebbi Jacob bar Aḥa said in the name of Rebbi Eleazar, “do not hide yourself from your flesh”⁶⁸Is. 58:7., that refers to one’s divorcee. Rebbi Yose the Galilean’s wife⁶⁹In Gen. rabba she is referred to as his niece, his sister’s daughter, whom to marry is considered meritorious by Pharisees based on Is. 58:7 (but sinful by Sadducees, CD V 7–10). did mistreat him badly. Rebbi Eleazar ben Azariah went to him and told him, rabbi, send her away, for she does not treat you with the honor due to you. He said to him, her ketubah is too large for me. He said to him, I shall give you the ketubah and send her away. He gave him the ketubah and he divorced her. She went and married the city treasurer⁷⁰Musaphia identifies the word טסורא with Greek θησαυριστής “collector”. The parallel words in the Midrashim seem to be corrupted.. That one lost his property and became blind. She took him around the town and led him. Once they went around the entire town and nobody gave him anything. He said to her, is there not another neighborhood? She said to him, there is the neighborhood of my divorcer; it is beyond my powers to bring you there. He started hitting her. Rebbi Yose the Galilean passed by and heard them demeaning one another in public. He took them, brought them to one of his houses, and provided them with food all the days of their lives, because “do not hide yourself from your flesh”, that refers to one’s divorcee⁷¹Here end the parallels.. Nevertheless they quarelled loudly in the night and her voice was heard saying, the pain she suffered outside her body was easier to bear than that inside her body⁷²She preferred being beaten by her current husband to the mental pain inflicted on her by her ex-husband’s generosity.

Rav Jeremiah and Rav Joseph¹¹²This homily is based on a reading in the Mishnah, not אַל תַּסֵּג גְּבוּל עוֹלָם but אַל תַּסֵּג גְּבוּל עוֹלִים “do not displace the boundary of the rising.” This reading is attested to by Maimonides in his Commentary and is found in most Mishnah manuscripts of Babylonian type. One might assume that the scribes of most of the Mishnah manuscripts of Yerushalmi type were more versed in Biblical verses and copied from memory rather than from the text before them. As explained before, the part important for the
Mishnah is the second part of the verse. Here, by a change of vocalization, one author wants to give a better parallel to “orphan” than “eternal”., one said these are the ones who came up from Egypt, the other said these are the ones who lost their property; a blind man is called “plenty of light.¹¹³Those coming down in the world are called “rising”.” Rebbi Isaac said, (Is. 58:7) “degraded poor you shall bring to your house¹¹⁴He objects to the previous homily since a verse explicitly called the poor “degraded.”.” Rebbi Abin said, if you do this¹¹⁵To bring the poor into your house. This homily no longer is connected to the Mishnah., I will credit it to you as if you had presented First Fruits in the Temple. It says here, “you shall bring,” and it says there (Ex. 23:19): “The first fruits of your land you shall bring to the Eternal’s Temple¹¹⁶See the commentary of I. A. Rabin to Mekhilta Mišpatim 20 (p. 335) that there is a clear disagreement between Babylonian and Galilean Amoraïm in the interpretation of “to bring” in this verse, and the interpretation given here is Babylonian..”