Talmud zu Tehillim 9:78

Concerning Sadducees, informers, the wicked, profaners of God’s Name¹Ps. 9, 18. For ‘profaners of God’s Name’, which is GRA’s reading, V has ‘flatterers’. and heretics, Scripture declares, The wicked shall return to the nether-world.

Concerning flatterers, liars and workers of iniquity,¹³So GRA. V repeats from §1, ‘Sadducees, informers, flatterers’ and adds ‘profaners of God’s Name’. Instead of the Scriptural passages which are cited GRA substitutes Job 13, 16, and Ps. 101, 7, in agreement with Soṭah 42a (Sonc. ed., p. 206). Scripture declares, The wicked shall return to the nether-world,¹⁴Ps. 9, 18. and it further states, That which is crooked cannot be made straight.¹⁵Eccl. 1, 15.

HALAKHAH: There are Tannaim who state, all²⁰⁸The items mentioned in the Mishnah, grain, tree fruits, water. is judged on New Year’s Day and judgment is passed for every item on New Year’s Day. There are Tannaim who state, all is judged on New Year’s Day and judgment is passed for every item on the Day of Atonement²⁰⁹Opinion of R. Meïr (Tosephta 1:13, Babli 16a.) Here starts a new Genizah fragment (G).. There are Tannaim who state, all is judged on New Year’s Day and judgment is passed for every item on its proper time²¹⁰As stated in the Mishnah. Opinion of R. Jehudah (Tosephta 1:13, Babli 16a.). There are Tannaim who state, every item is judged on its proper time and judgment is passed for every item on its proper time. Our Mishnah follows him who said, all is judged on New Year’s Day and judgment is passed for every item on its proper time, as we have stated: “and on Tabernacles they are judged about water.” The words of Rav imply that all is judged on New Year’s Day and judgment is passed for every item on New Year’s Day, since it is stated in the blowing prayer²¹¹The text adopted by all Jewish rites for the middle section of the musaf prayer on New Year’s Day. of Rav: “This is the day, the beginning of Your works, remembrance of the First Day²¹²He identifies the First Day of Creation (or probably the Sixth Day, creation of Man) with New Year’s Day., for it is a decree for Israel, a law for the God of Jacob. On it will be proclaimed for countries which one will be for war, and which one for peace, which one for famine, and which one for plenty²¹³Since plenty means abundance of grain, wine, and oil, he adopted the first opinion in the Halakhah (which has no support in the Tosephta.). And creatures will be counted on it, to remember them for life or for death.” This does not follow Rebbi Yose²¹⁴Tosephta 1:13, Babli 16a., since Rebbi Yose said, an individual is judged every moment. What is the reason? You are counting him in the mornings; in moments You are examining him²¹⁵Job7:18.. You are counting him in the mornings, this refers to his provisions²¹⁶All essential needs other than food.; in moments You are examining him, this refers to his food. The Elder Rebbi Isaac in the name of Rebbi: King and public are judged every day. What is the reason? To look after the right of His servant and of His people Israel; each day’s affairs on each day²¹⁷1K.8:59. Babli 16b.. Rebbi Levi said, He will judge the dry land in equity, will pass judgment over peoples in straightness²¹⁸Ps. 9:9.. The Holy One, praise to Him, judges Israel during daytime when they are occupied earning merit, and the nations during the night, when they are resting from evil deeds. Samuel said, as He judges Israel so he judges the nations. How does Samuel confirm that He will pass judgment over peoples in straightness? He judges them according to the qualified among them²¹⁹In A is added: “observes the proselytes who will come from them, and …”; He remembers for them the deeds of Jethro, he remembers for them the deeds of Raḥab the prostitute.

HALAKHAH: “The House of Shammai permit the co-wives to the brothers,” etc. Rebbi Simon in the name of Rebbi Yose in the name ofNehorai: The reason of the House of Shammai, “the outside wife of the deceased shall not belong to a strange man¹⁹²Deut. 25:5. The verse reads לֹא־תִהְיָה אֵשֶׁת הַמֵּת הַחוּצָה לְאִישׁ זָר. In the masoretic text, הַחוּצָה is adverbial לֹא־תִהְיֶה אֵשֶׁת הַמֵּת הַחוּצָה לְאִישׁ זָר and therefore is stressed on the penultimate syllable. The House of Shammai read an unlikely adjective לֹא־תִהְיֶה אֵשֶׁת הַמֵּת הַחוּצָה לְאִישׁ זָר. Following masoretic grammar, הַחוּצָה then should be stressed on the last syllable. As E. Y. Kutscher has shown in his study of the Isaiah scroll, one may assume that in the last century of the Jewish state the stress was penultimate irrespective of meaning. Therefore, in Mishnaic times there may not have been an audible difference between the two versions.
The House of Shammai would translate: “The deceased man’s wife who is outside [the family of the levir] shall not be to a strange man,” implying that only the widow who already belongs to the levir’s family is free from the obligations of the levirate. The argument is quoted in the Babli, 13b.,” the “outer one” should not be another man’s. It turns out that the House of Shammai hold like those Samaritans who perform levirate with the betrothed but remove the married, for they explain “outside” as “the outer one¹⁹³Having received qiddushin but not yet finally married, she is not yet part of the family. This interpretation avoids any appearance of conflict between Lev. 18:16, declaring relations with the brother’s wife incestuous, and Deut. 25:5, requiring marriage to the brother’s wife.
In rabbinic Hebrew, ארוסה “the betrothed one”, is a seldom used synonym of מקודשת “who had received qiddushin”..” How do the House of Shammai¹⁹⁴The commentators want to replace “House of Shammai” by “Samaritans”, but it was stated before that the House of Shammai accepts the reading of the Samaritans while giving it another interpretation. confirm “when he has no child¹⁹⁵Deut. 25:5. You do not expect a man to have a child before marriage.”? Rebbi Jacob the Southerner said before Rebbi Yose, “when he has no child” from the married one, “the outer one shall not belong outside to a strange man.¹⁹⁶In this interpretation, the “outside” wife is the woman betrothed, legally a wife, but not married to live in her husband’s family. For them, a woman widowed after marriage is never subject to levirate, only one becoming a widow from betrothal to a childless man. This eliminates any conflict between Deut. 25:5 and Lev. 18:16. The practice of the Samaritans is confirmed in the Babli, Qiddušin 75b–76a.” He said to him, will not the Samaritans love you that you confirm their interpretations! Rebbi Simeon ben Eleazar stated: I told the learned Samaritans, what did cause you to err? That you did not explain following Rebbi Neḥemiah, since it was stated in the name of Rebbi Neḥemiah: Anything which needs a ל as a prefix but did not get it, we give it a ה at the end, e. g., to the outside חוּצָה, to Se‘ir¹⁹⁷Gen. 33:16. שְׂעִירָה, to Succoth¹⁹⁸Gen. 33:17. סוּכּוֹתָה. They objected to Rebbi Neḥemiah, is it not written: “The wicked shall return to the pit לִשְׁאוֹלָה¹⁹⁹Ps. 9:18; one of the two signs of direction is superfluous..” Rabba bar Zabda said, to the lowest living space²⁰⁰Greek δίαιτα. in Sheol.