Talmud zu Ijow 11:22
Jerusalem Talmud Rosh Hashanah
Rebbi Ḥananiah the colleague of the rabbis asked, does the Holy One, praise to Him, not see what is going to be? He did not hear what Rebbi Simon said in the name of Rebbi Joshua ben Levi: The Holy One, praise to Him, only judges a person according to his present state. What is the reason: Do not fear, for God heard the lad’s voice as he is there223Gen. 21:17, the main point of the Torah reading of the first day of the New Year. Babli 16b.. Rebbi Levi said, it is written, rakes will not stand before Him224Ps. 5:6.. Why? You hated all evil-doers224Ps. 5:6.. Rebbi Issachar from Kefar-Mendi preached: For He knows lying people, he saw wickedness, would He not understand225Job11:11. A adds (p. 37 l. 16): The Holy One, praise to Him, knows that criminals will be sinning but He does not consider their bad deeds up to the time they are acting on them and then He judges them.? <He will watch over you, bring peace into your virtuous home.226Job8:6.>227The bracketed text was added from G; it is the introduction to R. Joshua ben Levi’s statement. Rebbi Joshua ben Levi said, it is not written, “if you were pure and straight”, but if you are pure and straight226,Job8:6.229Prov. 30:31.. Rebbi Ḥiyya bar Abba said, the strong of loins and the bellwether; the king, there is no standing with him229Prov. 30:31.. Usually every one tried to win over the other’s strength, but the Holy One, praise to Him, is not so but the King, there is no standing with him, He does not insist on His standing. [For]230Corrector’s addition, neither in the text nor in Psalms. not eternally He will fight231Ps. 103:9, a pun of two different roots נצח “permanent” or “victorious”. God prefers people to become virtuous so He does not have to judge them. Babli Pesaḥim119a., He will not fight to be victorious.
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Jerusalem Talmud Ketubot
Rav Huna in the name of Rav: The witnesses can be trusted if they say, that is a document given in good faith65A document of indebtedness while no debt exists, to be activated later if the debtor needs money, given in good faith that the lender will not use it unless there really will be a loan (naturally interest-free).
In a more general sense, a good faith document is a document covering eventualities which the parties expect never to happen. Such a document is not enforceable. Some rabbinic authorities hold that pre-nuptial agreements about eventual modalities of divorce are good faith documents since nobody marries with the idea of a divorce in mind., or a document in trust66Greek πίστις “trust, credit, credence” (in the editio princeps the spelling is פיסיטיס; Musaphia reads פסטיס). A document which does not correspond to reality and is not intended ever to correspond to reality, but to make the holder appear richer than he really is.. But Rav said, it is forbidden to sign a document given in good faith, or a document in trust. Does this contradict what they say in the name of Rav, the witnesses can be trusted if they say, that is a document given in good faith, or a document in trust? One word of Rav contradicts a word of Rav! Rebbi Ḥaggai said, Rav did not say it is forbidden to sign but it is forbidden to keep67The Babli, in the name of Amoraim of the last generation, disagrees and holds that it is forbidden to sign inactive documents and that witnesses who claim the documents were not meant to be used declare themselves to be sinners and, therefore, unacceptable as witnesses. But if they say that the debtor stated before them that he agreed to the document only under duress, they are to be believed.. As the following68Job 11:14. In the Babli, 19b, this is attributed to R. Joshua ben Levi., “if evil is in your hand, remove it,” that is a document given in good faith, or a document in trust, “do not let injustice dwell in your house,” that is a document of indebtedness which was paid69It should be torn up rather than invalidated by a separate receipt..
In a more general sense, a good faith document is a document covering eventualities which the parties expect never to happen. Such a document is not enforceable. Some rabbinic authorities hold that pre-nuptial agreements about eventual modalities of divorce are good faith documents since nobody marries with the idea of a divorce in mind., or a document in trust66Greek πίστις “trust, credit, credence” (in the editio princeps the spelling is פיסיטיס; Musaphia reads פסטיס). A document which does not correspond to reality and is not intended ever to correspond to reality, but to make the holder appear richer than he really is.. But Rav said, it is forbidden to sign a document given in good faith, or a document in trust. Does this contradict what they say in the name of Rav, the witnesses can be trusted if they say, that is a document given in good faith, or a document in trust? One word of Rav contradicts a word of Rav! Rebbi Ḥaggai said, Rav did not say it is forbidden to sign but it is forbidden to keep67The Babli, in the name of Amoraim of the last generation, disagrees and holds that it is forbidden to sign inactive documents and that witnesses who claim the documents were not meant to be used declare themselves to be sinners and, therefore, unacceptable as witnesses. But if they say that the debtor stated before them that he agreed to the document only under duress, they are to be believed.. As the following68Job 11:14. In the Babli, 19b, this is attributed to R. Joshua ben Levi., “if evil is in your hand, remove it,” that is a document given in good faith, or a document in trust, “do not let injustice dwell in your house,” that is a document of indebtedness which was paid69It should be torn up rather than invalidated by a separate receipt..
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Avot D'Rabbi Natan
And he does not become agitated and respond too quickly.
This is Elihu ben Berakhel HaBuzi, as it says (Job 32:7), “I said to myself: Let age speak first.” This teaches that they were sitting in silence before Job. When he would stand up, they would stand up. When he would sit down again, they would sit down again. When he ate, they would eat. When he drank, they would drink. Finally, he asked permission to speak, as it says (Job 3:1, 3), “Afterward, Job began to speak, and cursed the day of his birth.” And he said, “Perish the day on which I was born, and the night it was announced: A male has been conceived!” Perish the day that my father came to my mother and she told him: I am pregnant. And how do we know that they did not all start speaking at the same time? For it says (Job 3:2), “Job answered and said…” and then (Job 4:1), “Elifaz HaTeimani answered and said…” and then (Job 8:1), “Bildad HaShukhi answered and said…” and then (Job 11:1), “Tzofar HaNa’amati answered and said…” and then (Job. 32:6), “Elihu ben Berakhel HaBuzi answered and said….” The book lays them out one at a time (however), to let everyone know that a wise person does not speak before someone who is greater in wisdom. And does not interrupt his fellow. And does not become agitated and respond quickly.
He asks appropriately. This is Judah, as it says (Genesis 43:9), “I will pledge myself for him.”
He asks inappropriately. This is Reuben, as its says (Genesis 42:3), “Reuben said to his father: Let my two sons die!”
He speaks of first things first. This is Jacob. And some say this is Sarah.
And last things last. These are the men of Haran.
And he admits to what is true. This is Moses, as it says (Deuteronomy 5:25), “The Eternal said to me…they did well to speak thus.” So, too, did the Holy Blessed One admit to what was true, as it says (Numbers 27:7), “The daughters of Tzelophechad have spoken correctly.”
This is Elihu ben Berakhel HaBuzi, as it says (Job 32:7), “I said to myself: Let age speak first.” This teaches that they were sitting in silence before Job. When he would stand up, they would stand up. When he would sit down again, they would sit down again. When he ate, they would eat. When he drank, they would drink. Finally, he asked permission to speak, as it says (Job 3:1, 3), “Afterward, Job began to speak, and cursed the day of his birth.” And he said, “Perish the day on which I was born, and the night it was announced: A male has been conceived!” Perish the day that my father came to my mother and she told him: I am pregnant. And how do we know that they did not all start speaking at the same time? For it says (Job 3:2), “Job answered and said…” and then (Job 4:1), “Elifaz HaTeimani answered and said…” and then (Job 8:1), “Bildad HaShukhi answered and said…” and then (Job 11:1), “Tzofar HaNa’amati answered and said…” and then (Job. 32:6), “Elihu ben Berakhel HaBuzi answered and said….” The book lays them out one at a time (however), to let everyone know that a wise person does not speak before someone who is greater in wisdom. And does not interrupt his fellow. And does not become agitated and respond quickly.
He asks appropriately. This is Judah, as it says (Genesis 43:9), “I will pledge myself for him.”
He asks inappropriately. This is Reuben, as its says (Genesis 42:3), “Reuben said to his father: Let my two sons die!”
He speaks of first things first. This is Jacob. And some say this is Sarah.
And last things last. These are the men of Haran.
And he admits to what is true. This is Moses, as it says (Deuteronomy 5:25), “The Eternal said to me…they did well to speak thus.” So, too, did the Holy Blessed One admit to what was true, as it says (Numbers 27:7), “The daughters of Tzelophechad have spoken correctly.”
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