Talmud zu Mischlej 23:36

May one drink them³⁴The Four Cups of wine prescribed in the Seder night. Normally the first cup is for Qiddush, the benediction welcoming the holiday, the second cup comes after recitation of the story of the Exodus from Egypt, the third cup after the meal, and the fourth after finishing the recitation of Hallel, Ps. 113–118. together? Since Rebbi Joḥanan said about Hallel, if he heard it in the synagogue he has fulfilled his obligation³⁵In a congregation where men are illiterate and cannot present to their families the text preceding the second and fourth cups, the reader in the synagogue may read for them the Psalms of Hallel; then they go home and drink the Four Cups and so have minimally fulfilled their obligations., this implies that if he drank them together he fulfilled his obligation. May one drink them with interruptions³⁶It is noted elsewhere (cf. Note 30) that the civilized way of drinking a standard cup of one quartarius is in two gulps. Assuming normal gulps of wine it follows that a person who drinks his cup in many gulps has a cup much larger than a quartarius. This is frowned upon.? They said that he should drink, not that he should get drunk. If he drinks them with interruptions, would he not become drunk? May one fulfill his obligation with Sabbatical wine³⁷It is difficult to understand why Sabbatical wine should be forbidden for the Seder. One possible explanation is that since Sabbatical produce is for your domestic animals and the wild animals on the fields (Lev. 25:7), there is an obligation to immediately consume all Sabbatical produce once nothing is left for the wild animals on the fields. If this occurs before Passover one has a problem. But except in a year of draught and famine this will not happen early in Spring.? Rebbi Hoshaia stated, one may fulfill his obligation with Sabbatical wine. May one fulfill his obligation with spiced wine³⁸Latin conditus, -a, -um, “spiced, preserved”.? Since Bar Qappara stated, spiced wine is like wine, which implies that one may fulfill his obligation with spiced wine. May one fulfill his obligation with mixed wine³⁹Diluted with water more than in the ratio of 1:3. Babli Pesaḥim 108b.? Since Rebbi Ḥiyya stated: the Four Cups which they prescribed, one may fulfill his obligation either with unmixed or mixed, on condition that it have the taste and looks of wine. Rebbi Jeremiah said, it is meritorious to fulfill one’s obligation with red wine. What is the reason? Do not see wine when it shows its red color⁴⁰Prov. 23:31. While the verse is a warning against alcoholism, it shows that wine is supposed to be red.. It was stated, cooked for spice⁴¹Cooked wine was not usually used as a drink but as an ingredient for cooking.. May one fulfill his obligation with cooked wine⁴²Where all alcohol has evaporated.? Rebbi Jonah said, one may fulfill his obligation with cooked wine. Rebbi Jonah follows his own opinion, since Rebbi Jonah drank his four cups in the Passover night and had a headache until Pentecost⁴³If he drank four cups of alcoholic wine; he permitted non-alcoholic wine for sufferers of the same condition, and as a corollary for everybody..

May one drink them together? Since Rebbi Joḥanan said about Hallel, if he heard it in the synagogue he has fulfilled his obligation, this implies that if he drank them together he fulfilled his obligation. May one drink them with interruptions? They said that he should drink, not that he should get drunk. If he drinks them with interruptions, would he not become drunk? May one fulfill his obligation with Sabbatical wine? Rebbi Hoshaia stated, one may fulfill his obligation with Sabbatical wine. May one fulfill his obligation with spiced wine? Since Bar Qappara stated, spiced wine is like wine, which implies that one may fulfill his obligation with spiced wine. May one fulfill his obligation with mixed wine? Since Rebbi Ḥiyya stated: the Four Cups which they prescribed, one may fulfill his obligation either with unmixed or mixed, on condition that it have the taste and looks of wine. Rebbi Jeremiah said, it is meritorious to fulfill one’s obligation with red wine. What is the reason? Do not see wine when it shows its red color³⁸Prov. 23:31.. It was stated, cooked for spice. May one fulfill his obligation with cooked wine? Rebbi Jonah said, one may fulfill his obligation with cooked wine. Rebbi Jonah follows his own opinion, since Rebbi Jonah drank his four cups in the Passover night and had a headache until Pentecost.

MISHNAH: When is he guilty? From the moment he eats a fourfold¹⁵Greek τετραμοιρία “fourfold portion”, cf. H. and E. Guggenheimer, תרטימר בשר Sinai 83(1978) p. 191. A baraita in the Babli (Pesahim 86b, Besah25b) states that a civilized person drinks a cup of wine (a quarter log, about 130 cm³) in two sips. One becomes deviant in drinking half a log in one gulp; this is the fourfold amount of a civilized person. The “fourfold amount” of meat is defined in the Halakhah (and the Babli) as half a Roman pound. Therefore, a civilized person will eat meat in portions no larger than 1½ Roman oz. per bite. The amount mentioned in the Mishnah refers to a single bite or sip, not the total amounts consumed during a meal (Maimonides Mamrim 7:2).
The form טרטימר instead of טטרמור is not unusual since Greek words copied into Aramaic or Hebrew often exhibit metathesis if one of the consonants λμνρ is involved [H. and E. Guggenheimer, למילון התלמודי יב Lešonenu 39(1975) 59–60.] portion of meat and drinks half a log of wine. Rebbi Yose says, a mina of meat¹⁶A Greek mina of 100 drachmas, not a Semitic maneh of 60 šeqels (between 120 and 240 drachmas), cf. Note 20. and a log of wine. If he ate in a company of obligation¹⁷In modern Hebrew this is called סְעוּדַת מִצְוָה “a meal of obligation”, the festive meal at religious occasions such as weddings, circumcisions, redemption of firstborns, etc., or at the lengthening of a month¹⁸Before the publication of the calendar computations the Synhedrion, and its successor, the Academy of Tiberias, had to determine for every month whether it should have 29 or 30 days. This meeting always was the occasion of a festive meal., or ate Second Tithe in Jerusalem, or ate torn or carcass meat, abominations and crawling things, i. e., if he ate anything which either is an obligation or anything forbidden, or ate any food but not meat, or drank any drink but not wine, he does not turn into a deviant and rebellious son unless he ate meat and drank wine, since it is said: gorging and drinking to excess⁴Deut.21:18.. Even if it is not proof, there is a hint in what is said: Do not be among those who drink wine excessively, nor with those who are gorging themselves on meat¹⁹Prov. 23:20..

May one drink them together? Since Rebbi Meïr said,⁴⁵Eccl. 8:1. Rebbi Joḥanan said, if he heard Hallel in the synagogue he has fulfilled his obligation, this implies that if he drank them together he fulfilled his obligation. May one drink them with interruptions? They said that he should drink to feel differently, not that he should get drunk. If he drinks them with interruptions, he will not become drunk. May one fulfill his obligation with Sabbatical wine? Rebbi Hoshaia stated, one may fulfill his obligation with Sabbatical wine. May one fulfill his obligation with spiced wine? Since Bar Qappara stated, spiced wine is like wine, which implies that one may fulfill his obligation with spiced wine. May one fulfill his obligation with mixed wine? Since Rebbi Ḥiyya stated: the Four Cups which they prescribed, one may fulfill his obligation either with unmixed or mixed, on condition that it have the taste and looks of wine. Rebbi Jeremiah said, it is meritorious to fulfill one’s obligation with red wine. What is the reason? Do not see wine when it shows its red color, when put in our cup⁴²Prov. 23:31. A hilarious misquote of בַּכּוֹס עֵינוֹ as בְּכוֹסֵינוּ, caused by the disappearance of ע as audible sound.. It was stated, cooked for spice. May one fulfill his obligation with cooked wine? Rebbi Jonah said, one may fulfill his obligation with cooked wine. Rebbi Jonah follows his own opinion, since Rebbi Jonah drank his four cups in the Passover night and had a headache until Tabernacles⁴³.

MISHNAH: What are dropped berries⁴⁸Here starts the discussion of the duty to give single berries to the poor, Lev. 19:10.? Anything that drops during vintage. If he was gathering grapes, cut off the bunch, it got mixed up in the leaves, fell to the ground and scattered⁴⁹By accident., that belongs to the proprietor. He who puts a basket under the vine while he is gathering grapes robs the poor, and about him it was said⁵⁰Cf. Mishnah 5:5. (Prov. 22:28, 23:10): “Do not displace an eternal boundary.”
What is a gleaning⁵⁵In the Torah, עלל is used exclusively for vines (Lev. 19:10, Deut.24:21). In Arabic, the root means “going over the harvest a second time” in general. of grapes? Anything that has no shoulder and no dropping⁵⁶The Halakhah explains these terms.. If it has either shoulder or dropping it belongs to the proprietor, in case of doubt it belongs to the poor. A gleaning on a cut branch, if it can be cut off together with a bunch it belongs to the proprietor, otherwise to the poor. An isolated berry, Rebbi Jehudah says, it is considered a bunch⁵⁷According to the Halakhah more than three isolated berries together form a bunch for R. Jehudah., but the sages say, a gleaning.

HALAKHAH: A woman pregnant by another man or nursing another man’s [child],” etc. A man should not marry a woman pregnant by another man or nursing another man’s [child], but if he did marry her, the verse says about him⁴⁸Prov. 23:10.: “Do not remove the eternal boundaries and do not enter the orphans’ field.” He who marries a woman pregnant by another man or nursing another man’s [child] has to divorce her and should never retake her, the words of Rebbi Meĩr, but the Sages say, he⁴⁴The second husband may live separated from his wife until the baby is weaned and there is no risk that the life of the baby be endangered by another pregnancy and a premature stop of nursing. may separate from her⁴⁹In the Babli (26a, Yebamot 36b), the Sages require a divorce but permit a remarriage. and take her back later. Does Rebbi Meїr always fine people⁵⁰Since he has no biblical source for his prohibition of remarriage, it is purely a punitive measure against people who flout rabbinic maxims. Does he always prohibit remediation for actions of that kind?? Let us hear from the following: ⁵¹Yebamot Chapter 12, Notes 103, 107, 108.“The underage woman who performed ḥalîṣah should repeat ḥalîṣah once she becomes of age but if she did not repeat it, the ḥalîṣah is valid.” Rebbi Mana said it without attribution, Rebbi Isaac the son of Rebbi Ḥiyya the scribe⁵²In Yebamot: מטי בה “turns to it”. The text here seems original. in the name of Rebbi Joḥanan⁵³In Yebamot: R. Jonah. The text here seems original.: It is Rebbi Meїr who said that one does not perform ḥalîṣah or levirate with an underage girl because she might turn out to be a she-ram⁵⁴Since R. Meїr accepts the validity after the fact; he does not always refuse remediation..

Do your [teaching of] Torah gratuitously and accept no remuneration for it; because the Omnipresent gave it gratuitously⁴Cf. Ned. 36b-37a (Sonc. ed., p. 113). As Moses taught the Elders gratuitously so must they pass their teaching on to others without pay. According to the Talmud, loc. cit., this does not apply to Scripture, for the teaching of which a fee is allowed. and one may not take a fee for the [teaching of] words of Torah. If you should accept remuneration for the [teaching of] words of Torah, you will consequently destroy [the moral constitution of] the entire world. Say not, ‘I have no money’, since all money is His,⁵He will provide you with sustenance without having to take payment for teaching. as it is stated, Mine is the silver, and Mine the gold, saith the Lord of hosts.⁶Hag. 2, 8.
If you practise charity you will merit wealth; and if you merited wealth practise charity with it. While you still possess it [live in such a manner that you] gain through it this world and also inherit the World to Come; for if you do not practise charity with it, it will suddenly disappear, as it is stated, Wilt thou set thine eyes upon it? It is gone.⁷Prov. 23, 5.

Rebbi Jehudah ben Pazi in the name of Rebbi Immi: A roasted egg of Samaritans is permitted⁵¹There is no suspicion that it not be kosher.. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: Samaritans’ dishes are permitted. This is what you say about a dish usually made without wine or vinegar. Therefore if it is certain that he put some in, it is forbidden even for usufruct⁵²Samaritan wine is forbidden as if it were Gentile wine.. As what had been stated: In earlier times they used to say, why is the wine of Ogdor forbidden? Because of Kefar-Pagesh, and of Burgata because of the Saracen tower, and of the Kushit spring because of Kefar Shalem⁵³These places are not identified; also it is not clear whether the wine of the first mentioned locality is forbidden because it is Samaritan close to the second one settled by Gentiles, or that the first locality is Jewish and the second Samaritan. Kefar Shalem may be the place mentioned in Gen. 33.18 as situated near Sichem.. They changed to say, open it⁵⁴Wine sold in open amphoras since there is no controlling who might have touched it. is everywhere forbidden, sealed it is permitted. Perforated and repaired it is like sealed, Rebbi Isaac ben Ḥaqula said, it is like open. Rebbi Ḥanina said, I can confirm. If it has a cavity on it⁵⁵This translation is tentative; it is offered as an educated guess. The proposal of Pene Moshe to read קירי “cera, wax” instead of יקיר is not very convincing; a wax seal can easily be counterfeit. The explanation of M. Sokoloff, to read here as at other places “worth, expense” is even less convincing; it seems illogical to assume that wine was not tampered with because it was expensive. The explanation given is based on Arabic وقر “cavity”. If the clay seal on top of the amphora is not plane it probably is original, if it is smooth it may have been tampered with. it was not opened, otherwise it was opened. As the following: Rebbi Simeon ben Eleazar went to the city of Samaria⁵⁶In the Babli, Ḥulin6a, he was sent by R. Meїr to buy wine from Samaritans.. The scribe came to him. He told him, bring me a closed jug⁵⁷Of wine to drink.. He answered him, there is a spring in front of you, drink. He importuned him; he said, there is a spring in front of you, drink. When he saw that he was going to importune him, he told him, if you are master of yourself, there is a spring in front of you, drink. But if your soul brings you to rebellion, you are going to swallow a knife if you are too covetous⁵⁸Prov. 23:2.. The Samaritans already are degenerate⁵⁹This projects the Amoraic development of separation of Jews from Samaritans into Tannaitic times (and it was not complete even in Fatimid Egypt.).

MISHNAH: If someone sells his field, the seller is permitted¹⁰⁵If he is poor at harvest time. but the buyer is barred. Nobody should hire a worker on condition that his son may collect gleanings after him¹⁰⁶And for this pay him smaller wages, since he is paying his debts with the money of the poor.. He who does not let the poor collect gleanings, or who lets one person collect but not the other, or helps one of them, robs the poor. On him it was said (Prov. 22:28, 23:10): “Do not displace an eternal boundary¹⁰⁷The implication is from the second part of the verse: “Nor intrude on the land of orphans.” On Prov.22:28, Rashi comments: “Do not displace an eternal boundary,” do not change established usage; our teachers said: He who puts a basket under the vine at harvest time so that the single berries fall into it, on him it is said, do not displace an eternal boundary. On Prov. 24:10, Rashi writes, “Nor intrude on the land of orphans,” the gleanings, forgotten sheaves, and peah which belong to them..”

MISHNAH: One is required to recite a benediction for bad things the same way²²⁸The Babli (60b) points out that the Mishnah cannot mean that one has to use the same formula for bad news as for good since the opposite was declared in Mishnah 3. Here one talks only about the spirit in which the benedictions should be recited. it is said for good things, as it is written (Deut. 6:5): “You must love the Eternal, your God, with all your heart, all your soul, and all your force.” “With all your heart,” with your two instincts, the goodinstinct and the bad instinct. “With all your soul,” even if He takes your soul. “With all your force,” with all your money. Another explanation: “With all your force,” for every measure²²⁹This sermon identifies the roots מאד “power, plenty”, מדד “measure,” ידה, מדה “thanking.” It supports the early grammarians who reduced Semitic roots to two letters. that He measures for you, for everything thank him very much.
A person should not behave improperly before the Eastern gate, which lies in a straight line with the Holiest of Holies²⁵⁶The Eastern gate in the wall of the Temple Mount (which at the same time was the city wall) was in a straight line with the Eastern gate of the Temple courtyard, the Temple gate, and the Holiest of Holies, because the priest who was burning the red heifer on the Mount of Olives had to see the Temple door through the gate of the wall and the gate of the Temple court. One must assume that in Mishnaic times, the Temple itself was totally obliterated (since, after the war of Bar Kochba, Hadrian had constructed a temple of Jupiter on its site) but that the original Eastern gate was still there and the place of the Temple could be determined on a line perpendicular to the wall at that gate.. And one should not enter the Temple Mount with his walking stick, sandals²⁵⁷All service by priests in the Temple had to be performed barefoot. Hence, also laymen entering the Temple precinct had to be barefoot. [To show the difference between the Temple and a synagogue, shoes may not be removed in a synagogue.], money belt²⁵⁸Latin funda., or dust on his feet²⁵⁹One may not enter with unwashed feet.. Also one should not use it as a short cut²⁶⁰Latin compendiaria (via), cf. Chapter 1, Note 36., and certainly not spit there. All endings of benedictions in the Temple were “from eternity²⁶¹Instead of “Amen”, the answer to a benediction was “Praised be the Eternal, the God of Israel, from eternity”. This is the answer asserted to be given during the existence of the first Temple. When the second Temple was inaugurated, the formula was (Neh. 9:5): “Praised be the Eternal, the God of Israel, from eternity to eternity,” to emphasize the two worlds, the existing one and the one to come. The heretics here cannot be Sadducees who started about three hundred years later; the Qumran documents show that it is totally false to impute a denial of the future world to Sadducees. [That “heretics” are called “Sadducees” in many editions of the Babli here is due to Christian censors who misunderstood the use of the word מין which in general, but not here, means “Christians.”].” When heretics did err and said that there was only one world, they ordained that one should say “from eternity to eternity.” They also instituted that one should greet his friend by the Name, as it was said (Ruth 2:4): “Lo, Boaz came from Bethlehem and said to the harvesters: The Eternal be with you!” And it says (Pr. 23:22): “Be not contemptuous because your mother got old.²⁶²Rashi in the Babli explains: Even though the action of Boaz looks wrong, since God’s name is used for wordly greeting, one should follow him since he is one of the elders of the people. In the verse, the harvesters answered: “May the Eternal bless you,” following Boas’s example.” (Ps. 119:126) “It is time to work for the Eternal; they violated Your Torah.” Rebbi Nathan says, they²⁶³The men of the Great Assembly, who instituted the response to the benedictions in the Temple and the way of greeting in the Name of God, violated the prescription of the Torah that God’s name may not be taken in vain (i. e., for secular purposes) in order to further God’s work and to instill religious feelings in the people. violated Your Torah, it is time to work for the Eternal.

Why does one read these two sections every day? Rebbi Simon says because they mention lying down and getting up. Rebbi Levi said, because the Ten Commandments are contained in them²⁰⁵Since Rebbi Levi depends heavily on the third section of Shema‘, he cannot agree that in the evening one should recite only two sections. In the Babli (Berakhot 12b), the third section of Shema‘ is singled out for its importance because five of the Ten Commandments are alluded to in it.. “I am the Eternal, your God.” - “Hear²⁰⁶As R. Shelomo ben Adrat (Rashba) points out, שמע can mean “hear, understand, or accept.”, o Israel, The Eternal, our God.” “You should not have any other gods before me.” - “The Eternal is One.” “Do not take the name of the Eternal, your God, in vain.” - “You must love the Eternal, your God.” He who loves the king will not swear in his name and lie. “Remember the Sabbath day to sanctify it.” - “So that you shall remember;” Rebbi said: that is the commandment of Sabbath which is as important as all other commandments of the Torah together, as it is written (Neh. 9:14): “You informed them about Your Sabbath, commandments, laws, and Torah you commanded them, …” to show that it is as important as the other commandments of the Torah²⁰⁷Since the Sabbath alone is given a parallel status to “Torah” in this verse.. “Honor your father and mother” - “So that your days and the days of your children should increase.²⁰⁸This promise is connected with honoring father and mother in the Ten Commandments of Deuteronomy.” “Do not murder” - “You will soon be lost.” He who kills will be killed. “Do not commit adultery” - “Do not stray after your hearts and after your eyes.” Rebbi Levi said: heart and eye are the two agents of sin. It is written (Prov. 23:26) “My son, give Me your heart; your eyes should watch My ways.” The Holy One, Praise to Him, says: If you give me your heart and eyes I know that you are mine²⁰⁹The connection seems to be from the following verse: “Because a dark ditch is the harlot and a source of trouble the strange woman.”. “Do not steal” - “You shall harvest your grain,” not your neighbor’s grain²¹⁰This contradicts the opinion of the Babli, Sanhedrin 86a, that the Ten commandments forbid kidknapping, a capital crime like murder and adultery. The Babli’s opinion is found also in Mekhilta deR. Ismael (Jithro 5), which possibly was edited in the Academy of Rav in Babylonia. The same attitude as here, that all stealing is prohibited, is found in Mekhilta deR. Simeon bar Yoḥai, p. 153.” “Do not testify against your neighbor as a false witness,” - “I am the Lord, your God.” And it is written (Jer. 10:10) “But the Lord is the God of truth.” What is truth? Rebbi Abun said: that (Jer. 10:10) “He is God of life and king of the world.” Rebbi Levi said: The Holy One, praise to Him, said, if you gave false testimony against your neighbor, I count that against you as if you gave testimony against Me that I did not create heaven and earth²¹¹This argument is the base of Rashi’s commentary on Berakhot 14b, on the statement that one is required to end the recitation of Shema‘ with “the Eternal is the God of truth.” Rabbi Abun (Rabin) was a younger contemporary of R. Levi.. “Do not covet your neighbor’s house” - “You shall write them on the doorposts of your house,” your house and not your neighbor’s house.

(Pr. 23:22): “Be not contemptuous because your mother got old.” Rebbi Yose bar Abun said, if words of Torah become old in your mouth, do not become contemptuous about them. What is the reason? “Be not contemptuous because your mother got old.” Rebbi Zeïra said, when your people got old, get up and repair it the way Elkanah did who instructed Israel in the pilgrimage for holidays. That is what is written: (1Sam. 1:2) “This man went up from his town²⁹⁰This is explained in detail in Midrash Samuel 1:1 (which contains an enlarged version of the Yerushalmi here to the end of the tractate) that Elkanah went to Siloh four times a year, three times for the three holidays of pilgrimage and once for his private vow as explained in 1Sam. 1:2, and that every year he chose a different road to tell people to go to Shiloh for the holidays. A similar version is in Tanna dbe Eliahu I:8., etc.”

The following are spelt with a waw but read with a yod: prisoners;⁹⁹Gen. 39, 20, written ’asurë and read ’asirë. Abigail;¹⁰⁰1 Sam. 25, 18, written Abugail and read Abigail. I make thee … go up and down;¹⁰¹2 Sam. 15, 20, written anu‘aka and read ani‘aka. chief men;¹⁰²2 Kings 24, 15, written ’ulë and read ’elë. I will … make … straight;¹⁰³Isa. 45, 2, written ’aushir and read ’ayashsher. I will … make them run away;¹⁰⁴Jer. 50, 44, written ’aruẓem and read ’ariẓem. on mine eye;¹⁰⁵2 Sam. 16, 12, written ba‘awoni and read be‘eni. cistern;¹⁰⁶Jer. 6, 7, written bor and read bayir. in their march;¹⁰⁷Nahum 2, 6, written bahalokotham and read bahalikotham. set apart;¹⁰⁸2 Chron. 26, 21, written haḥofshuth and read haḥofshith. V inserts here another example, viz. ‘my way’, but N.Y. declares it to be incorrect and H omits it. wilt thou set;¹⁰⁹Prov. 23, 5, written hata‘uf and read hata‘if. ye might provoke Me;¹¹⁰Jer. 25, 7, written hik‘oseni and read hak‘iseni. make straight;¹¹¹Ps. 5, 9, written haushar and read hayeshar. who were set;¹¹²Ezra 8, 17, written hannethunim and read hannethinim. that taught;¹¹³2 Chron. 35, 3, written hammebonim and read hammebinim. Birzaith;¹¹⁴1 Chron. 7, 31, written Birzoth and read Birzaith. will greatly rejoice;¹¹⁵Prov. 23, 24, written gol yagul and read gil yagil. Dehites;¹¹⁶Ezra 4, 9, written Dehawë and read Dehayë. bring forth;¹¹⁷Gen. 8, 17, written hawẓë’ and read hayẓë’. Harsith;¹¹⁸Jer. 19, 2, written haḥarsoth and read haḥarsith. Luhith;¹¹⁹ibid. XLVIII, 5, written halluḥoth and read halluḥith. the entry;¹²⁰Ezek. 42, 9, written hammebo’ and read hammebi’. the strong;¹²¹Zech. 11, 2, written habbaẓur and read habbaẓir. made to murmur;¹²²Numb. 14, 36, written wayyillonu and read wayyalinu. and Shahazim;¹²³Josh. 19, 22, written weshaḥaẓumah and read weshaḥaẓimah. and a royal diadem;¹²⁴Isa. 62, 3, written uẓenuf and read uẓenif. and a thing of nought and the deceit;¹²⁵Jer. 14, 14, written we’elul wetarmuth and read we’elil wetarmith. and the swallow;¹²⁶ibid. VIII, 7, written wesus and read wesis. and the galleries thereof;¹²⁷Ezek. 41, 15, written we’attoḳeha and read we’attiḳeha. and Tilon;¹²⁸1 Chron. 4, 20, written wetolon and read wetilon. Jehiel;¹²⁹2 Chron. 29, 14, written Jeḥu’el and read Jeḥi’el. and prepare ye;¹³⁰ibid. XXXV, 4, written wehikkonu and read wehakkinu. thy bosom;¹³¹Ps. 74, 11, written ḥoḳeka and read ḥeḳeka. a side-structure;¹³²1 Kings 6, 5, written yaẓu‘a and read yaẓi‘a. Jair;¹³³1 Chron. 20, 5, written Ya‘or and read Ya‘ir. alienate;¹³⁴Ezek. 48, 14, written ya‘abor and read ya‘abir. Jeiel;¹³⁵1 Chron. 9, 35, written Je‘u’el and read Je‘i’el. they wander up and down;¹³⁶Ps. 59, 16, written yenu‘un and read yeni‘un. let … cover them;¹³⁷ibid. CXL, 10, written yekassumo and read yekassemo. they cause … to fall;¹³⁸Prov. 4, 16, written yiksholu and read yakshilu. to strive;¹³⁹Judg. 21, 22, written larub and read larib. singing;¹⁴⁰1 Sam. 18, 6, written lashur and read lashir. Laish;¹⁴¹2 Sam. 3, 15, written Lush and read Layish. for fishers;¹⁴²Jer. 16, 16, written ledogim and read ledayyagim. dross;¹⁴³Ezek. 22, 18, written lesog and read lesig. for a spoil;¹⁴⁴Isa. 42, 24, written limshoseh and read limshissah. their furrows;¹⁴⁵Ps. 129, 3, written lema‘anotham and read lema‘anitham. Mephaath;¹⁴⁶Jer. 48, 21, written mopha‘ath and read mepa‘ath. from Naioth;¹⁴⁷1 Sam. 20, 1, written minnawoth and read minnayoth. stretched-forth;¹⁴⁸Isa. 3, 17, written neṭuwothn and read neṭioth. fruit;¹⁴⁹ibid. LVII, 19, written nob and read nib. Nebai;¹⁵⁰Neh. 10, 20, written Nubai and read Nebai. Nephishesim;¹⁵¹ibid. VII, 52, written Nefushesim and read Nefishesim. leave;¹⁵²2 Sam. 14, 7, written sum and read sim. ready dressed;¹⁵³1 Sam. 25, 18, written ‘asuwoth and read ‘asiyoth. Ephai;¹⁵⁴Jer. 40, 8, written ‘ufai and read ‘ephai. Ephrain;¹⁵⁵2 Chron. 13, 19, written ‘Efron and read ‘Efrain. V incorrectly reads ‘Abarim. the second¹⁵⁶This excludes the first ready in Esth. 3, 14. ready;¹⁵⁷Esth. 8, 13, written ‘athudim and read ‘athidim. their lads;¹⁵⁸Jer. 14, 3, written ẓe‘orehem and read ẓe‘irehem. her little ones;¹⁵⁹ibid. XLVIII, 4, written ẓe‘oreha and read ẓe‘ireha. dung.¹⁶⁰Ezek. 4, 15, written ẓefu‘ë and read ẓefi‘ë. [38b]

The following are spelt with a waw but read with a yod: prisoners;⁹⁹Gen. 39, 20, written ’asurë and read ’asirë. Abigail;¹⁰⁰1 Sam. 25, 18, written Abugail and read Abigail. I make thee … go up and down;¹⁰¹2 Sam. 15, 20, written anu‘aka and read ani‘aka. chief men;¹⁰²2 Kings 24, 15, written ’ulë and read ’elë. I will … make … straight;¹⁰³Isa. 45, 2, written ’aushir and read ’ayashsher. I will … make them run away;¹⁰⁴Jer. 50, 44, written ’aruẓem and read ’ariẓem. on mine eye;¹⁰⁵2 Sam. 16, 12, written ba‘awoni and read be‘eni. cistern;¹⁰⁶Jer. 6, 7, written bor and read bayir. in their march;¹⁰⁷Nahum 2, 6, written bahalokotham and read bahalikotham. set apart;¹⁰⁸2 Chron. 26, 21, written haḥofshuth and read haḥofshith. V inserts here another example, viz. ‘my way’, but N.Y. declares it to be incorrect and H omits it. wilt thou set;¹⁰⁹Prov. 23, 5, written hata‘uf and read hata‘if. ye might provoke Me;¹¹⁰Jer. 25, 7, written hik‘oseni and read hak‘iseni. make straight;¹¹¹Ps. 5, 9, written haushar and read hayeshar. who were set;¹¹²Ezra 8, 17, written hannethunim and read hannethinim. that taught;¹¹³2 Chron. 35, 3, written hammebonim and read hammebinim. Birzaith;¹¹⁴1 Chron. 7, 31, written Birzoth and read Birzaith. will greatly rejoice;¹¹⁵Prov. 23, 24, written gol yagul and read gil yagil. Dehites;¹¹⁶Ezra 4, 9, written Dehawë and read Dehayë. bring forth;¹¹⁷Gen. 8, 17, written hawẓë’ and read hayẓë’. Harsith;¹¹⁸Jer. 19, 2, written haḥarsoth and read haḥarsith. Luhith;¹¹⁹ibid. XLVIII, 5, written halluḥoth and read halluḥith. the entry;¹²⁰Ezek. 42, 9, written hammebo’ and read hammebi’. the strong;¹²¹Zech. 11, 2, written habbaẓur and read habbaẓir. made to murmur;¹²²Numb. 14, 36, written wayyillonu and read wayyalinu. and Shahazim;¹²³Josh. 19, 22, written weshaḥaẓumah and read weshaḥaẓimah. and a royal diadem;¹²⁴Isa. 62, 3, written uẓenuf and read uẓenif. and a thing of nought and the deceit;¹²⁵Jer. 14, 14, written we’elul wetarmuth and read we’elil wetarmith. and the swallow;¹²⁶ibid. VIII, 7, written wesus and read wesis. and the galleries thereof;¹²⁷Ezek. 41, 15, written we’attoḳeha and read we’attiḳeha. and Tilon;¹²⁸1 Chron. 4, 20, written wetolon and read wetilon. Jehiel;¹²⁹2 Chron. 29, 14, written Jeḥu’el and read Jeḥi’el. and prepare ye;¹³⁰ibid. XXXV, 4, written wehikkonu and read wehakkinu. thy bosom;¹³¹Ps. 74, 11, written ḥoḳeka and read ḥeḳeka. a side-structure;¹³²1 Kings 6, 5, written yaẓu‘a and read yaẓi‘a. Jair;¹³³1 Chron. 20, 5, written Ya‘or and read Ya‘ir. alienate;¹³⁴Ezek. 48, 14, written ya‘abor and read ya‘abir. Jeiel;¹³⁵1 Chron. 9, 35, written Je‘u’el and read Je‘i’el. they wander up and down;¹³⁶Ps. 59, 16, written yenu‘un and read yeni‘un. let … cover them;¹³⁷ibid. CXL, 10, written yekassumo and read yekassemo. they cause … to fall;¹³⁸Prov. 4, 16, written yiksholu and read yakshilu. to strive;¹³⁹Judg. 21, 22, written larub and read larib. singing;¹⁴⁰1 Sam. 18, 6, written lashur and read lashir. Laish;¹⁴¹2 Sam. 3, 15, written Lush and read Layish. for fishers;¹⁴²Jer. 16, 16, written ledogim and read ledayyagim. dross;¹⁴³Ezek. 22, 18, written lesog and read lesig. for a spoil;¹⁴⁴Isa. 42, 24, written limshoseh and read limshissah. their furrows;¹⁴⁵Ps. 129, 3, written lema‘anotham and read lema‘anitham. Mephaath;¹⁴⁶Jer. 48, 21, written mopha‘ath and read mepa‘ath. from Naioth;¹⁴⁷1 Sam. 20, 1, written minnawoth and read minnayoth. stretched-forth;¹⁴⁸Isa. 3, 17, written neṭuwothn and read neṭioth. fruit;¹⁴⁹ibid. LVII, 19, written nob and read nib. Nebai;¹⁵⁰Neh. 10, 20, written Nubai and read Nebai. Nephishesim;¹⁵¹ibid. VII, 52, written Nefushesim and read Nefishesim. leave;¹⁵²2 Sam. 14, 7, written sum and read sim. ready dressed;¹⁵³1 Sam. 25, 18, written ‘asuwoth and read ‘asiyoth. Ephai;¹⁵⁴Jer. 40, 8, written ‘ufai and read ‘ephai. Ephrain;¹⁵⁵2 Chron. 13, 19, written ‘Efron and read ‘Efrain. V incorrectly reads ‘Abarim. the second¹⁵⁶This excludes the first ready in Esth. 3, 14. ready;¹⁵⁷Esth. 8, 13, written ‘athudim and read ‘athidim. their lads;¹⁵⁸Jer. 14, 3, written ẓe‘orehem and read ẓe‘irehem. her little ones;¹⁵⁹ibid. XLVIII, 4, written ẓe‘oreha and read ẓe‘ireha. dung.¹⁶⁰Ezek. 4, 15, written ẓefu‘ë and read ẓefi‘ë. [38b]

HALAKHAH: Rebbi Joshua ben Levi said, Amaleq was a sorcerer. What did he do? He put people up on their birthday, implying that no man easily falls on his birthday¹⁰⁴On the theory that warriors are less vulnerable on their birthday, γενέσια, because the stars of his birth will protect him (and astrology is legitimate for Gentiles.). What did Moses do? He mixed planets¹⁰⁵He assured Joshua’s victory by deviating the stars from their regular course (agreeing that the stars did for Moses what they did for Joshua, Yalqut Joshua 22).. That is what is written¹⁰⁶Hab. 3:11., sun, moon stood in the sky, etc. And it is written¹⁰⁷Hab. 3:10., the abyss sounded, the elevated lifted his hands. Since the elevated lifted his hands, the abyss sounded. Samuel said, and the host will be given against the daily sacrifice by vice¹⁰⁸Dan. 8:12., the vice of the Torah¹⁰⁹The vice of neglecting the Torah.. And truth will be thrown to the ground; anytime that Israel throws the words of the Torah to the ground, this evil government decides and succeeds. What is the reason? It threw truth to the ground, did, and succeeded. And there is no truth like Torah, as you are saying¹¹⁰Prov. 23:23., buy truth and do not sell, wisdom, ethics, and insight. Rebbi Jehudah bar Pazi said, Israel has neglected the good, an enemy will pursue it¹¹¹Hos. 8:3., and there is no good but the Torah, as you are saying, for a good acquisition I gave to you, do not abandon my Torah¹¹²Prov. 4:2..

MISHNAH: Simeon ben Shataḥ sent to him and told him, you should be excommunicated¹⁰⁴According to Maimonides, the excommunication would have been because at the end Onias found a way to pray for the end of the rains. The text of the Mishnah here is that of Maimonides’s autograph; different from the Babli version., but what can I do since you are misbehaving before the Omnipresent like a son who misbehaves towards his father who does his will. About you the verse says¹⁰⁵Prov. 23:28., your father and mother will enjoy and the one who bore you jubilate.

“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.

The money taken from Egypt was returned to its proper place, as it says (Exodus 12:36), “They stripped the Egyptians.” And it also says (Genesis 47:14), “Joseph gathered in all the money.” [And it also says (I Kings 14:25–26), “In the fifth year of King Rehoboam, King Shishak of Egypt marched against Jerusalem and carried off the treasures of the House of the Eternal.”] The heavenly writing was also returned to its place, as it says (Proverbs 23:5), “It flies from your eyes and is there no more, [it grows wings and flies like an eagle, heavenward].”