Talmud zu Mischlej 20:34

Rebbi Jeremiah said that Rebbi Samuel bar Rav Isaac asked: May one check by the light of torches? What is his problem? Because their light is unsteady¹⁴Since the light is unsteady, it does not serve in searching nooks and crannies.. Rebbi Samuel bar Rav Isaac is consistent since Rebbi Samuel bar Rav Isaac said, because a candle permits checking everywhere¹⁵The scribe wrote בודק כל שהוא כל שהוא “checking extremely well everywhere.” The second כל שהוא was deleted by the corrector; probably incorrectly.. [¹⁶Tosephta Pisha 1:1; corrector’s addition. Even though it is not proof of the matter, it is an allusion to the matter: It shall be on that day¹⁷Misquote from memory.that I shall search Jerusalem by candles¹⁸Zeph. 1:12, Babli 7b–8a.. But some want to say,] one can understand it from the following: A candle of the Eternal is a person’s soul, it searches all rooms of the body¹⁹Prov. 20:27, Babli 7b–8a..

It was stated⁸²As the Mishnah said, since the “wicked” are impulsive people who swear on every occasion, he is considered not only to have vowed but also to have sworn that he will not eat the grapes.: “As to their free-will offerings, he did not say anything.” Does that mean that the wicked give free-will offerings⁸³The formulation seems to imply that free-will offerings of the wicked do exist; otherwise how could one speak about them?? Since he gave a free-will offering, he is not wicked. The Mishnah follows Rebbi Jehudah, since it was stated in the name of Rebbi Jehudah⁸⁴Eccl. 5:4. In all parallel sources, the attributions are switched between R. Jehudah and R. Meїr [Eccl. rabba5(2) a Yerushalmi source; Babli Nedarim 9a, Ḥulin 2a, Tosephta Ḥulin2:17]. Eccl. rabba 5(2) is a shortened parallel to the entire paragraph. There, and in Lev. rabba 16(5), the next verse, “do not let your mouth make your flesh sin” is referred to people who pledge money for charity but do not redeem their pledges.: “It is better that you should not make a vow than that you make a vow but do not pay,” better in any case is that you should not make a vow at all. Rebbi Meїr says, “it is better that you should not make a vow than that you make a vow but do not pay,” better in any case is that you should make a vow and pay. And so it says⁸⁵Ps. 76:12., “make vows and pay to your God.” How does one handle a free-will offering? He brings his sheep to the Temple courtyard and says, that one is an elevation offering⁸⁶In this way he is sure to have taken on an open-ended financial obligation.. Rebbi Abin said, Rebbi Jehudah⁸⁷In the Babli, 22a, this is attributed to R. Yannai, in connection with his interpretation of Prov. 20:25, and is rejected in practice. used to open a door⁸⁸This refers to the topic of Chapter Nine. While it is written that the maker of a vow shall not profane his word, it is rabbinic tradition (contested by Samaritans, Karaites, and probably Sadducees) that while he cannot profane his word, the “heads of the tribes” addressed in Num. 30, and in their stead one ordained rabbi or a court of three lay people, can free a person from the obligations of his vow. But such a ruling depends on the person making the vow repenting it. An argument which induces such repentance is called “door of regret”, פֶּתַח חֲרָטָה, or simply “door”.: If you had known that one who makes a vow is called wicked, would you have vowed? Rebbi Yannai said, “it is a trap for a human to call ‘sanctified’ and afterwards to check out the vows,⁸⁹Prov. 20:25.” if one started to make vows, his account book⁹⁰Greek πίναξ, cf. Soṭah Chapter 9, Note 220. is opened. Another explanation: “it is a trap for a human to call ‘sanctified’ and to be late to check out the vows,” if a person is in arrears with his vows, his account book is opened. It happened to one who said, I undertake to bring an elevation offering and he tarried to bring it. His ship sank at sea⁹¹In Eccl. rabba 5(2), the man perished in his ship..

Rebbi Ḥizqiah, Rebbi Jeremiah, Rebbi Ḥiyya in the name of Rebbi Joḥanan: If you can link the tradition back to Moses, link it. Otherwise, take either the very first or the very last [source]¹⁸⁷In a lengthy chain of tradition, the list of intermediaries can be abbreviated.. Giddul said, anybody who quotes somebody should consider it as if the author of the quote stood before him. What is the reason? Only in image a man wanders¹⁸⁸Ps. 39:7.. It is written, many a man professes good will, but where will you find one you can trust¹⁸⁹Prov. 20:6.? That is Rebbi Zeˋira¹⁹⁰Who is the only one strictly following Giddul in questioning any tradition where the tradent could not possibly have known personally the person whom he is quoting, a requirement in a purely oral tradition. R. Joḥanan permits only to abbreviate the list of intermediaries, not the last one from whom the speaker heard it., as Rebbi Zeˋira said, we do not take the traditions of Rav Sheshet into account since he is blind. Rebbi Zeˋira said to Rebbi Yasa, does the Rabbi know Bar Pedaiah that you quote traditions in his name? He said to him, Rebbi Joḥanan quoted them in his name. ¹⁹¹Chapter 14, end (15a line 1). Rebbi Zeˋira said to Rebbi Abba bar Zavda, does the Rabbi know Rav that you quote traditions in his name? He said to him, Rav Ada bar Ahavah quoted them in his name.

⁴³Mishnah Avot 6:8, Tosephta Sanhedrin11:8. In these sources, the original author is R. Simeon ben Iohai. Rebbi Simeon ben Menasia says: Beauty, and vigor, and riches, and wisdom, and white hair, and honor, and children, are an adornment for the just. What is the reason? A crown of glory is white hair; on the way of piety it is found⁴⁴Prov. 16:31.. A crown of the elderly are grandchildren; the glory of children are their parents⁴⁵Prov. 17:6.. The glory of the young is their force; the splendor of the elderly is white hair⁴⁶Prov. 20.29.. And it says, before his Elders in honor⁴⁷Is 24:23.. ⁴⁸This sentence has to be deleted since Rebbi’s father cannot speak about his son and grandsons. Since Rebbi was the last of the Tannaïm, only amoraic statements about him are legitimate. It was stated: Rabban Simeon ben Gamliel says, these seven qualities which the Sages enumerated for the just were all realized by Rebbi and his sons. Rebbi Joḥanan said, all seven qualities which the Sages enunciated about the just were in Rebbi. Who was Rebbi? Rebbi is Rebbi Jehudah the Prince. Rebbi Abbahu said, Rebbi is Rebbi Yudan the Prince, is Our Teacher⁴⁹It is not clear whether he refers to R. Jehudah I ben Simeon, mentioned by R. Johanan, or to R. Jehudah II ben Gamliel..

BARAITHA. ¹With the Baraithoth of this chapter, cf. DEZ III.Judge your words before you let them come forth from your mouth. Plan your deeds in accordance with good manners and so add to the furtherance of your progress.²lit. ‘reward to your steps’. Always accept with resignation the verdict against you and refrain from grumbling. Judge your fellow-man in the scale of merit and do not judge him in the scale of guilt. Rejoice in your portion; be content³lit. ‘suited’. with the little you have and do not hate him who reproves you. Be small in your eyes so that your portion may be blessed for ever. Regard everyone with a good eye and a considerate soul. Teach your tongue to say, ‘I do not know’ lest you be induced to tell a falsehood and be caught.⁴Ber. 4a (Sonc. ed., p. 10). If you are slack in the performance of one precept⁵Reading miẓwah for Mishnah. in the end you will neglect another like it. If you feel impelled⁶The text of V is corrupt. For the meaning given here, cf. DEZ II (ed. Higger, p. 89) to make light of it in the end you will make light of another like it, and you will have no reward for your trouble. If you have taken what is not yours, then what is yours will be taken from you. Be careful with sacred foods both in the eating and disposing of them. Be submissive and beloved when answering those whom you know.⁷Here, too, the text of V is corrupt; cf. DEZ III. Be submissive towards all men and towards the members of your household more than to all men.
The beginning of vows is the door to folly; the beginning of impurity [in conduct] is the door to idolatry; levity with women is the door to immorality. If you become surety, it is on the condition that you will have to pay; if you borrow, it is on the condition that you will pay back; if you lend, it is on the condition [that there is a possibility of] not being paid back. Hasten to settle your account.⁸The text is corrected in agreement with DEZ III. One who gains a good name gains it for himself. The shamefaced cannot learn, the impatient cannot teach, the ‘am ha-’areẓ cannot be pious, the empty-headed cannot be God-fearing, and who is engaged over much in business cannot acquire wisdom.⁹Aboth II, 6 (Sonc. ed., II, 5, p. 13).
GEMARA. ‘Judge [your words]’: so that a man may consider what to answer and what answer might be given to him.
‘Accept with resignation’: [Admit that the judge] has given a correct judgment, that he has rightly condemned, that he has judged well.
‘Refrain from grumbling’: But this has already been taught!¹⁰Cf. III, 24. There it speaks of matters concerning himself, here of matters relating to the Holy One, blessed be He.
‘Judge your fellow-man’, etc.: when the matter is known to you.
‘Do not judge him in the scale of guilt’: by not abiding by the verdict when he wins it.
‘Rejoice in your portion’: That is [in your] wife; for Scripture declares, For what would be the portion of God from above?¹¹Job 31, 2. and it further states, House and riches are the inheritance of fathers; but a prudent wife is from the Lord.¹²Prov. 19, 14. ‘Be content with the little you have’—in the matter of food. ‘Hate the “how much?” ’¹³Reading המה בכך for V’s המברך. This clause has apparently fallen out from the present Baraitha. But this has already been taught in a previous chapter!¹⁴In III, 20. There it refers to general matters; here [it means that] one should not say, ‘How much [I would like to be the husband of] So-and-so’s daughter if she were unmarried!’
‘Be small in your eyes.’ As it is written, In whose eyes a vile person is despised.¹⁵Ps. 15, 4. ‘So that your portion may be blessed.’ As it is written, Let thy fountain be blessed.¹⁶Prov. 5, 18. ‘Regard everyone with a good eye.’ As it is written, He that hath a bountiful eye shall be blessed.¹⁷ibid. XXII, 9. ‘And a considerate soul.’ As it is written, And if thou draw out thy soul to the hungry.¹⁸Isa. 58, 10. ‘Teach your tongue.’ As it is written of Ahimaaz.¹⁹Cf. 2 Sam. 18, 29. In reply to a question by David, he answered, But I knew not what it was. ‘If you are slack.’ As it is written, If thou faint in the day of adversity.²⁰Prov. 24, 10. ‘Be submissive and beloved’—but this has already been taught!²¹In III, 3. There²²H reads ‘here’; but in both references the context relates to human beings. it certainly refers to being so before the All-present.
‘The beginning of vows … levity with women.’ It is not necessary [to mention this] except in connection with one’s wife. ‘If you become surety.’ As it is written, Take [leḳaḥ] his garment that is surety for a stranger.²³Prov. 20, 16. Here it is written leḳaḥ and in another verse it is written ḳaḥ: Take [ḳaḥ] his garment that is surety for a stranger!²⁴ibid. XXVII, 13. [It indicates] that whoever is surety for another and does not repay [if called upon to do so] is regarded as though he incurred the debt and did not repay. If you borrowed with the intention to repay, all is well; but if you lent with the intention not to demand it,²⁵Reading with H lithbo‘a. then ‘split’.²⁶i.e. grin and bear the loss. If so, the consequence is that the money is lost! We deal here with the disciples of the wise who will not transgress [the teaching of Scripture], The wicked borroweth, and payeth not; but the righteous dealeth graciously, and giveth.²⁷Ps. 37, 21.
‘Hasten to settle your account.’ This is good advice offered to the disciples of the wise, that when they have business deals with men of the world not to be neglectful and incur one loss after another.
‘One who gains a good name.’ As it is written, If thou art wise, thou art wise for thyself.²⁸Prov. 9, 12. ‘The empty-headed man cannot be God-fearing.’ Since he is ignorant of the Torah, he does not know how to keep away from sin. ‘The ’am ha-’areẓ cannot be pious.’ Why? Since he has not learnt the words of the Torah, the verse is applied to him, He that turneth away his ear from hearing the law, even his prayer is an abomination.²⁹ibid. XXVIII, 9. ‘The shamefaced cannot learn, the impatient cannot teach.’ This is self-evident! No, [it was necessary to mention it to make clear that it holds good] even in matters of behaviour.
Father³⁰A term of endearment suggested perhaps by Elisha’s cry, my father my father, when Elijah was translated to heaven (2 Kings 2, 12). The phrase ‘Father Elijah’ occurs in Sanh. 113a (Sonc. ed., p. 780). Elijah, may his memory be for good, said, ‘The knowledge of the Torah cannot be spread except by one who is not impatient. I, too, will not reveal myself except to one who is not impatient’. Happy is the man who met [Elijah] and sat with him, for he is assured of being a son of the World to Come.

¹²²This paragraph is from Šabbat1, Notes 188–191. Giddul said, anybody who quotes somebody should consider it as if the author of the quote stood before him, for it is said¹²³Ps. 39:7., only in image a man wanders. It is written¹²⁴Prov. 20:6. many a man professes good will, this is the rest of mankind; but where will you find one you can trust, that is Rebbi Ze`ira. As Rebbi Ze`ira said, should we take the traditions of Rav Sheshet into account since he is blind? Rebbi Ze`ira said to Rebbi Assi, does the Rabbi know Bar Petaiah that you quote traditions in his name? He said to him, Rebbi Joḥanan quoted them in his name. Rebbi Ze`ira said to Rebbi Assi¹¹⁶He is R. Yasa in Yerushalmi texts., does the Rabbi know Rav that you quote traditions in his name? He said to him, Rebbi¹²⁵Read: Rav. Ada bar Ahavah quoted them in his name.

“And candle lighting²²Preparing lighting for the Friday evening meal is the duty of the wife (Babli 25b) and should not be delegated to a servant. Since this is an obligation tied to a fixed time it cannot be a biblical commandment as women are not subject to positive commandments tied to fixed times. But in the Halakhah to Mishnah 6 (Note 214) the obligation of the wife to light Sabbath candles is called a (rabbinic) commandment. Cf. Maimonides, Hilkhot Šabbat 3:1..” The First Man was the light of the world, as is said²¹⁵Prov. 20:23., God’s light is Adam’s soul. Eve caused him death, therefore they handed the commandment of the light to the woman. ²¹⁶Babli 32a, Berakhot 31b. Tosephta 2:10. It was stated: Rebbi Yose says, there are three clingings of death and all three were handed to woman: These are they, the commandment of Niddah, the commandment of ḥallah, and the commandment²¹⁷This homily and the following story of R. Eliezer are the only occurrences where lighting on Sabbath Eve is called a commandment; cf. Note 22. of lighting the light.