Talmud zu Mischlej 10:33

HALAKHAH: ⁷This text is from the end of Chapter 3 in Yoma(Notes 238,239), where all textual variants are noted.“These are the appointees who were in the Sanctuary.” Rebbi Ḥizqiah said, Rebbi Simon and the rabbis. One said, he comes to enumerate the qualified ones of every generation. But the other said, he who was in a generation enumerated what was in his generation^\. He who said, he comes to enumerate the qualified ones of every generation, about all of them he says, the remembrance of the just is for blessing⁸Prov. 10:3.. He who said, he who was in a generation enumerated what was in his generation, about all of them he says, but the name of evildoers shall rot. About whom was said, the remembrance of the just is for blessing? About Ben Qaṭin⁹As mentioned in Mishnah Yoma3:11. and his kind.

BARAITHA.⁴⁶K 8. R. Nehemiah said: Because of the sin of causeless hatred a man’s wife suffers miscarriage, his children die young, and contention is rife in his house.
GEMARA. It is quite reasonable [to say] that causeless hatred brings about strife, as it is written, Hatred stirreth up strifes;⁴⁷Prov. 10, 12. but whence do we learn [that it causes] miscarriage? As it is written, In vain have I smitten your children,⁴⁸Jer. 2, 30. [in vain meaning] for causeless strifes.

“To the Palhedrin²In the Halakhah the name also appears as פלהדרין with change of liquids. Possibly derived from πάρεδρος, ὁ, “adjunct”; cf. Note 113. lodge.” Abba Shaul was calling it the council member’s lodge¹¹²Greek βουλευταί, ὁι. Since under Persian rule the High Priest also was the political head of the commonwealth, it is reasonable to assume that during his stay at the lodge also the council meetings were held there. Babli 8b.. Earlier it was called the council member’s lodge. But now one calls it the Palhedrin lodge. The ex-priests¹¹³Allon’s explanation in Tarbiz 13, p. 16, as προϊεραθέντες, ex-priests, is the correct one., a passing¹¹⁴Reading עבירה for עבידה. The meaning of Palhedrin should be seen as pejorative. matter. In the first {Temple}, where he, his son, and his grandson served, there were eighteen priests serving. But in the second, where they bought it for money, but some say that they killed one another by sorcery¹¹⁵Since in theory the appointment as High Priest is for life, later generations had difficulty to understand how the appointment to the High Priesthood could be on a yearly basis. They had to assume that the acting High Priest died within his year., there served 80 priests, but some say 81, and some say 82, and some say 84, and some say 85. And from these Simeon the Just served for 40 years. Rebbi Aḥa said, it is written¹¹⁶Pr. 10:27. Babli 9a., the fear of the Eternal adds days, these are the priests who served in the first Temple, but the years of the wicked ones will be shortened’, these are those who served in the second building. It happened that one sent through his son two measures of silver, full of silver, and their covers silver. Another came and sent through his son two measures of gold, full of gold, and their covers gold. They said, the foal overturned the candelabrum¹¹⁷This popular saying refers to another story, told in Pesiqta dR. Cahana, Ekha: R. Levy said, it happened that a woman honored a judge with a silver candelabrum. Her opponent in the suit went and honored him with a golden foal. The next day the woman went and found the judgment against her. She said to him, My lord, may the judgment be radiant before you like the silver candelabrum. He said to her, what can I do? The foal overturned the candelabrum.
The Yerushalmi text is quoted in Sifry Num. 131; Pesiqta dR. Cahana A hare Mot towards end, Lev. rabba 21(8)..

May one write two or three words from a verse⁶³Is it permitted to use parts of verses to make a point in a letter, implying that the words were written without the required ruled lines and not in square script. Instead of a reasoned answer it is pointed out that not only did Amoraim of all generations use biblical quotes in their letters but also that they did not adhere closely to the text.? Mar Uqba sent a letter to the Head of the Diaspora who went to sleep and got up with song: Israel, do not enjoy like the Gentiles⁶⁴Hos. 9:1.. Rebbi Aḥa wrote, the remembrance of the just is a blessing⁶⁵Prov. 10:7.. Rebbi Ze`ura wrote, Joash the King did not remember⁶⁶2Chr. 24:22.. Rebbi Jeremiah sent a letter to Rebbi Jehudah Nesia, to hate your lovers, to love your hater⁶⁷2S. 19:10. The order of the quotes is inverted.. Rebbi Ḥiyya, Rebbi Yasa, and Rebbi Immi judged Tamar. She went and complained about them to the prefect⁶⁸Greek ’ανθύπατος. of Sepphoris. They sent and wrote to Rebbi Abbahu⁶⁹Who was Rabbi of Caesarea Philippi, residence of the prefect’s superior. The judgment rendered by the three rabbis could be interpreted by the Roman authorities as an act of rebellion, usurping the role of Roman criminal courts. Since the Talmudim do not indicate that the rabbis were killed or jailed, R. Abbahu must have been more successful than he indicates in his letter., who wrote back to them, (twice) [already]⁷⁰The reading of the (scribe) has to be preferred over that of the [corrector]. we pacified the three informers⁷¹Reading delatores with Graetz., the well born, the well learned, and Tarshish, Eutokos, Eumathes, Thalassios⁷²Conjectured name.; but the rebellious Tamar remains in her rebellious state; we tried to soften her but in vain did one smelt to refine⁷³Jer. 6:29.. Rebbi Mana sent a letter to Rebbi Hoshaia ben Rebbi Shammai, your beginnings were small, your future may be much expanding⁷⁴Job8:7. In the second half of the verse, the word order and spelling are changed..

There is a story of a certain saint who would regularly give charity. Once he went and sat on a boat, and a wind came along, and his boat sank into the sea. Rabbi Akiva saw it happen, and came before the court to testify that his wife was free to marry again. Before he had a chance to get up, that very man came in and stood before him. [Rabbi Akiva] said: Are you the one who sank in the sea? He replied: Yes. [Rabbi Akiva continued:] And who brought you up out of the sea? He replied: The charity I gave is what brought me up out of the sea. [Rabbi Akiva said:] How do you know that? He replied: When I went down into the depths of the abyss, I heard a voice coming from the roar of the waves, each one saying to the other, Come, let us crash together and raise this man up from the sea, for he gave charity all of his life. Immediately, Rabbi Akiva opened his mouth and said: Blessed is God, the God of Israel, who chose the words of the Torah and the words of the sages, for the words of the Torah and the words of the sages endure forever and ever! For it says (Ecclesiastes 11:1), “Send your bread forth upon the waters, for after many days, you will find it,” and it also says (Proverbs 10:2), “And charity saves from death.”

HALAKHAH: “One forces him to build,” etc. Rebbi La said: So it is; the way of a provident person is to build himself a wall, as it is said⁴¹Prov. 10:15.: “The wealth of the rich is the fortification of his might, etc.” It was stated⁴²Similar, but materially different, texts are in Peah 8:7 (Notes 105–106), Tosephta Peah 4:9.: “If he stayed there for thirty days he is like the townspeople for the charity chest, for clothing six months, for assessments⁴³For imperial taxes imposed on the locality as a lump sum. and penalties⁴⁴Greek ζημία; cf. Peah 1:1, Note 84. These are extraordinary taxes imposed by the imperial government. twelve months.” After all these, was twelve months said only for assessments and penalties? Rebbi Yose ben Rebbi Abun said for Passover wheat, both to take and to give^44*12 months are required both to be subject to the local tax to supply the needs of the local poor for Passover (Mishnah Pesaḥim 10:1) or to receive welfare support in this matter..

HALAKHAH: 4. It is written⁷⁸Prov. 10:26. The verse ends, so is a lazy employee for his employer. This implies that vinegar is bad for the teeth; how may the Mishnah recommend it to treat toothache?, like vinegar for the teeth or like smoke for the eyes, and you are saying so? Rebbi Simeon bar Abba said, the Mishnah is about fruit vinegar⁷⁹And the verse in Prov. about wine vinegar. In the Babli 111a the explanation is attributed to R. Abbahu.. Rebbi Eleazar bar Yose⁸⁰Since R. Simeon bar Abba was a third generation Amora, R. Eleazar bar Yose cannot be the Tanna R. Eleazar ben R. Yose; he must be a fourth or fifth generation Amora not otherwise mentioned in the Talmudim. said, even if you are saying as our Mishnah, it is good for a bad situation and bad for a good one.

HALAKHAH: In the name of Rebbi Yoḥanan¹⁸²This entire Halakhah, until the next Mishnah, really belongs to Avodah zarah 2:5 (fol. 41c) where Song of Songs 1:2, “May he kiss me with the kisses of his mouth since your friendship is better than wine”, is discussed. In the transcription here, the first word fell out. It should read: The fellows (of the Yeshivah) in the name of R. Yoḥanan.
In traditional interpretation, the Song of Songs is a dialogue between God and the people of Israel (represented by the girl); the question of the Mishnah was whether one reads דּוֹדָיִךְ (feminine) or דּוֹדֶיךָ (masculine) for “your friendship, your relations.”: The words of the scribes are related to the words of Scripture and are pleasant like the words of Scripture. (Song of Songs 7:10) “Your throat is like the good wine”; Simeon ben Abba in the name of R. Yoḥanan¹⁸³The members of the Yeshivah are of the second (colleagues of R. Yoḥanan) or the third (his students) generations of Amoraïm. R. Simeon bar Abba is one of the outstanding students of R. Yoḥanan. The two Amoraïm who explain the latter’s words are of the fourth and fifth generations, respectively.
The “throat” of the Jewish people are the sayings of its sages; wine in both verses are the words of the Torah.: The words of the scribes are related to the words of Scripture and are more pleasant than the words of Scripture. (Song of Songs 1:2) “Since your friendship is better than wine”; Rebbi Abba bar Cohen in the name of Rebbi Judah ben Pazi: You can know that the words of the scribes are more pleasant than those of Scripture because if Rebbi Tarphon did not recite at all he would have transgressed only a positive commandment. But because he transgressed the words of the school of Hillel he should have suffered death since it says: (Proverbs 10:8) “He who breaches a fence will be bitten by a snake.”

What are “the families of the pestle stealers and the fig hackers”? ¹⁹⁵In the Babli 28a, the story is told of the Roman government “acting in the manner of Jeroboam”. In the Tosephta 3:7 it is “Greek government acting in the manner of Jeroboam.” In both Babylonian sources the occurrences are dated to the Second commonwealth, which is a more reasonable scenario. But when Jeroboam ben Nabat installed border guards on the roads which did not permit Israel to make a pilgrimage to Jerusalem, everybody who was qualified and sin-fearing in that generation brought his first fruits, put them in a basket, covered them with dried figs and took the pestle. He takes the basket on his shoulder and the pestle in his hand. When he reaches that guard-post they were asking him, where are you going? He answered him, I am only going to make these few dried figs into a single fig cake with this pestle in my hand. After he had passed this guard, he adorned them and brought them to Jerusalem. ¹⁹⁶Babli 28a, Tosephta 3:8, as before. Why does one say, the family of Salmai¹⁹⁷In both Babylonian texts, Salmay from Netofa. The reference probably is to “the family of Salma from Bethlehem and Netofa” (1Chr. 2:54), Calebites. This makes sense for the Babylonian texts which date the story to the Second Commonwealth, but not for the Yerushalmi version. the puller-down? But anybody who was volunteering logs and firewood for the altar brought wood and makes them into a kind of steps, assembles them into a kind of ladder, and puts them on his shoulder. When he reaches that guard he asks him, where are you going? He answers him, I am only going to bring two pigeon chicks from this dovecote over there using the ladder on my shoulder. After he had passed this guard, he disassembled {his package} and brought it to Jerusalem. Since they put themselves in danger for the meritorious deed that merited a good reputation in the world, and about them he says¹⁹⁸Prov. 10:7., the remembrance of the just is a blessing.

Rebbi Aḥa instructed about him who comes from the road and his feet ache that he is permitted to wash them with water²³⁴This is permitted in all cases as a medical necessity.. It has been stated: “A mourner and one excommunicated are permitted to wear sandals on a trip. When they come to town they should remove them. The same holds for the Ninth of Av and public fasts²³⁵Public fast days in times of draught. Babli 15b..” It is stated: “At a place where one is used to greet mourners on the Sabbath one may do so. In the South one does greet²³⁶The questionable “greeting” includes a phrase similar to the one prescribed in the Babli” “It is Sabbath where one may not console but consolation soon may come to you.”.” ²³⁷Gen. rabba 100(7). The great Rebbi Hoshaya went to some place, saw there mourners on the Sabbath and greeted them. He said to them: “I do not know the custom of your place, but be greeted according the custom of our place.” Rebbi Yose, son of Rebbi Ḥalaphta²³⁸He is the Tanna usually referred to simply as “R. Yose.”, praised Rebbi Meïr before the people of Sepphoris: A great, holy, and meek man. At some time, he saw mourners on the Sabbath and greeted them. They said to him: Is that the one whose praise you proclaim? He said to them, what did he do? They said to him, he saw mourners on the Sabbath and greeted them. He said to them: you have to recognize his strength; he comes to make you aware that there is no mourning on the Sabbath²³⁹He and R. Meïr induced the people in Galilee to adopt the custom of the South (i. e., Lydda and its surroundings) to allow mentions of consolation on the Sabbath. Babli 24a.. That is what is written²⁴⁰Prov. 10:22.: The Eternal’s blessing makes rich, that is the blessing of Sabbath, He will not add grief to it, that is mourning, as it is said²⁴¹2S.19:3.: The king is grieving about his son.

What is a couch and what is a dargesh? Rebbi Jeremiah²³⁸He is the Tanna usually referred to simply as “R. Yose.” said, one that one plaits³⁰Ex. 23:2. This declares rabbinic consensus to be superior to prophetic inspiration. This claim of rabbinic authority to override the will of Heaven is the mirror image of Jesus’s claim (Matth. 12:8) that the prophet (Son of Man) is master over biblical laws. on its body is a couch and one that one does not plait on its body²³⁹He and R. Meïr induced the people in Galilee to adopt the custom of the South (i. e., Lydda and its surroundings) to allow mentions of consolation on the Sabbath. Babli 24a. is a dargesh. But have we not stated²⁴⁰Prov. 10:22. “Bed and crib after he rubs them with fish skin²⁴¹2S.19:3.” If he plaits on its body, why does he rub²⁴²Babli 24a.? Rebbi Eleazar said, explain it with those Caesarean cribs that have holes²⁴³One has to wear the kaftan which was torn in honor of the deceased for the entire week (except the Sabbath) but after the funeral the tear should not be seen..

It is stated: “In a place where one is used to greet mourners²⁹⁹Wishing them well. on the Sabbath one may do so. In the South one does greet.” The great Rebbi Oshaya³⁰⁰One of the foremost students of Rebbi, the compiler of the Mishnah, and of Rebbi Ḥiyya. He was from the region of Lod in the South, but he studied in Galilee. In his story, the Aramaic verb for “to see” is חזי in Southern (and Babylonian) Aramaic. In the following story about Rebbi Yose from Galilee, the corresponding verb is Galilean Aramaic חמי. went to some place, saw there mourners on the Sabbath and greeted them. He said to them: “I do not know the custom of your place, but be greeted according the custom of our place.” Rebbi Yose, son of Rebbi Ḥalaphta, praised Rebbi Meïr before the people of Sepphoris: A great, holy, and meek man. At some time, he saw mourners on the Sabbath and greeted them. They said to him³⁰¹In this entire story, the singular refers to Rebbi Yose (the Tanna) and the plural to the people of Sepphoris. We learn that in the region of Sepphoris, lower Galilee, is was not customary to console mourners on the Sabbath. From the conclusion we may infer that under the influence of Rabbis Yose and Meïr the custom of the South was adopted also in Galilee. The disagreement between the people in the South (Judea) and North (Galilee) is also discussed in the Babli (Megillah 23a,b); according to that source the dispute was only settled in favor of the Southern stance in the days of Rebbi Yoḥanan.: Is that the one whose praise you proclaim³⁰²Because he seems to be an ignoramus.? He said to them, what are his works? They said to him, he saw mourners on the Sabbath and greeted them. He said to them: you have to recognize his strength; he comes to make you aware that there is no mourning on the Sabbath. That is what is written (Prov. 10:22): “The blessing of the Lord makes rich,” that is the blessing of Sabbath, “He will not add grief to it,” that is mourning, as it is said (2Sam. 19:3): “The king is grieving about his son.”³⁰³This is a lexicographical note about the meaning of the root עצב, which as a verb either means “to grieve, to be pained”, connected with Arabic ע̇צ̇ב, or “to form, create”, close to Arabic עצ̇ב. As a noun, one usually distinguishes עֶצֶב “pain, grief; labor, gain; vessel”, עַצָּב “worker”, and עֹצֶב “idol, pain”. Usually, the noun in the verse in Proverbs is translated by “labor”, but the explanation here substitutes the more common meaning “grief”.

MISHNAH: But the following are for shame: The family Garmu did not want to teach the preparation of the shew-bread. The family Eutinos did not want to teach about preparation of the incense. ²²³Only the first two cases are discussed in the Halakhah. According to the Babli, Hugdas knew how to amplify his voice and Ben Qamsar knew how to write multiple letters simultaneously. Hugdas ben Levi knew a chapter about song and did not want to teach. Ben Qamsar did not want to teach writing technique. About the earlier ones it is said²²⁴Prov. 10:3., the remembrance of the just is for blessing, and about those it is said, but the name of evildoers shall rot.

“These are the appointees who were in the Sanctuary.” Rebbi Ḥizqiah said, Rebbi Simon and the rabbis. One said, he comes to enumerate the qualified ones of every generation²³⁸The list is no historical document.. But the other said, he who was in a generation enumerated what was in his generation²³⁹The list is a historical document from early Mishnaic times; time not otherwise determined.. He who said, he comes to enumerate the qualified ones of every generation, about all of them he says²²⁴Prov. 10:3., the remembrance of the just is for blessing. He who said, he who was in a generation enumerated what was in his generation, about all of them he says²²⁴Prov. 10:3., but the name of evildoers shall not. About whom was it said, the remembrance of the just is for blessing? About Ben Qatin and his kind.

“About you the verse says¹⁰⁵Prov. 23:28., your father and mother will enjoy and the one who bore you jubilate.” Why does the verse say, “the one who bore you”¹¹⁷What is the difference between the mother and the one who bore him?? Rebbi Mana said, your nation. Rebbi Yose ben Rebbi Abun said, your time¹¹⁸The date of his birth will be counted as lucky time.. But the rabbis are saying, just as he brings double curse, so he brings double joy. [As it is said:] a silly son is anger to his father and bitterness to the one who bore him. A wise son brings joy to his father but a silly son is sadness to his mother¹¹⁹Prov. 17:25, 10:1. The silly son brings pain once to his mother and once to the one who bore him. The wise son brings joy to both in one verse.. What means tugah of his mother? Rebbi Ludah said, it is encrypted language, ashes in his mother’s eyes¹²⁰If letters are represented by numbers from 1 to 22, תוגת is represented by 22 6 3 22. If nis replaced by 23-n (the atbash rule) one obtains 1 17 20 1 which is אפרא. The prime example is Jer. 51:1, the curses against לב קמי which by the same rule are כשדים.. And from where that he brings double joy to her? Your father and mother will enjoy and the one who bore you jubilate.

R. Berekiah, quoting R. Jeremiah who had it from R. Ḥiyya, who reported it in the name of R. Joḥanan, said: When R. Jonathan came to the verse, Whom Nebuchadnezzar … had carried away,¹⁵Esth 2, 6. he used to exclaim, ‘O the wicked Nebuchadnezzar, may his bones be crushed! the good is rewarded¹⁶lit. ‘to mix’ (drinks), hence ‘to serve drinks’ and, metaphorically, ‘retribution, recompense’. according to his goodness and the wicked according to his wickedness, as it is stated, The memory of the righteous shall be for a blessing; but the name of the wicked shall rot’.¹⁷Prov. 10, 7. This verse justifies the execration of Nebuchadnezzar and (in Rule 6) of Haman.

Wisdom does not produce words, and words do not produce wisdom; only action does. Anyone who talks too much brings about sin, as it says (Proverbs 10:19), “When there is too much talking, there is no lack of sin.” And it says (Proverbs 17:28), “Even a fool, if he keeps silent, is deemed wise.”