Talmud sobre Daniel 3:34

Rebbi Yudan in the name of Rebbi Isaac in another version. Flesh and blood has a protector. When they tell him, your client was arrested, he will say: I will protect him. When they tell him, he is going before a court, he will say: I will protect him. When they tell him, he is being thrown into fire, where is he and where is his protector? But the Holy One, praise to Him, saved Ḥananiah, Mishael, and Azariah from the fiery oven; this is what is written (Dan. 3:14): “Nebucadnezzar declared and said, praised be the God of Shadrakh, Meshakh, and Abed Nego, etc.”

HALAKHAH: ⁷³Discussion of Mishnah 2. Our Mishnah if it is not connected⁷⁴If the scroll is permanently fixed in the case the Mishnah is unnecessary since the case is an appurtenance of the scroll. Therefore it is permitted to remove the scroll in its case to places rabbinically forbidden even if the scroll only lies in the case and could be removed without effort.; but if it is connected it is like its body. One understands the case⁷⁵Greek θήκη, ἡ. of the book with the book. The case of phylacteries with the phylacteries⁷⁶In no case would removing the phylacteries from a case take more than a fraction of a second. The case is not part of the phylacteries since the owner removes them every weekday to put them on.? Rebbi Ḥaggai in the name of Rebbi Zeˋira understands it from the following: The Eternal’s angel is camping around those who fear Him and saves them⁷⁷Ps. 34:8. Just as everything around a God-fearing person is protected, so everything around his religious objects is protected. Cf. Ḥagigah 2:1 (77c l. 12).. Similarly, it says. then these men were bound in their coats⁷⁸Dan. 3:21. The coats also were saved..

Rebbi Joḥanan said, Rebbi Yose and Rebbi Simeon said the same thing. Just as Rebbi Yose said, not unless he needs the body of the wick¹⁴⁷In the Mishnah, where he frees from liability all who extinguish the light except the one who does it for the wick., so Rebbi Simeon says, not unless he needs the body of the thing¹⁴⁸Further on in Mishnah 10:5 R. Simeon frees from liability a person carrying in the public domain if the carrying was not needed for the matter, implying that work on the Sabbath implies criminal liability only if it was needed for the intent. Babli 105b, 107b, 141b, Sanhedrin 85a, Keritut 20b. In the Yerushalmi later Chap. 13 (14a l. 38), Beṣah 1:3 (60b l. 21).. How do you need the body of the wick? The rabbis of Caesarea, Rebbi Eleazar in the name of Rebbi Ḥanina: for so the professional waiters singe in this way, as you say¹⁴⁹Dan.3:27., and the hair on their heads was not singed. What means “singe in this way”? They singe it¹⁵⁰The biblical root חרך which was no longer understood is explained by the rabbinic Aramaic root פספס which means the same.
Since it would be embarrassing for the waiter if a wick failed to burn when he lights it in front of guests, singing the wicks before they are needed is professional work done for a purpose. Babli 31b..

Rebbi Levi said, in the end it will come over anybody engaged in divination²⁴⁹His bad omens will hurt him.. What is the reason? For there is no divination in Jacob²⁵⁰Num. 23:22. Reading לא as לו.; for divination is his. Rebbi Aḥa bar Zeˋira said, the place²⁵¹Imagining the Future World as a palace in which God resides; the Just will be His courtiers as the Angels are imagined to be. G reads: the place of anybody not divining will be inside that of Angels of Service; a higher status. Since this statement is attributed later to R. Berekhiah, at this place the reading of the Leiden ms. has to be preferred. of anybody not divining will be like that of the Angels of Service. What is the reason? At that time it will be said to Israel what God wrought. Rebbi Ḥanina the son of Rebbi Abbahu said, this evildoer lived halfway through the existence of the world²⁵²The time elapsed from the creation of Adam to Bileam is equal to the time to elapse between Bileam and the coming of the Messiah. The present author has noted in the Introduction to his edition of Seder Olam (Northvale NJ 1998) that the Yerushalmi does not know this Babylonian compilation. We do not know the details of Galilean biblical chronology. According to Seder Olam, Bileam’s speech is to be dated 2485 A. M.; this would predict the end of this world at 4970 A. M. or 1210 C. E. In Maimonides’s interpretation of this passage in his Epistle to Yemen the reference is not to the coming of the Messiah but to restoration of prophecy to Israel.. What is the reason? At that time it will be said to Israel what God wrought. Rebbi Jeremiah ben Eleazar said, in the future a disembodied voice will explode in the tents of the Just and say, everybody who worked with God should come and take his reward. Rebbi Berekhiah in the name of Rebbi Abba bar Cahana: In the future the Holy One, praise to Him, will make place for the Just inside the place of the Angels of Service; the Angels of Service will ask them and say to them, what did God do? What did the Holy One, praise to Him, teach you? Rebbi Levi bar Ḥayta said, did He not already do this in this world? That is what is written²⁵³Dan. 3:25., Nebuchadnezzar started and said, but I am seeing four free men walking in the fire and no blemish is on them. Why does the verse say, and no blemish is on them? This teaches that they were eunuchs but were healed. It is not written “and the looks of the first”, but and the looks of the fourth; they were suppressing the fire before him. Is similar to a son of gods. [Rebbi]²⁵⁴Added from G. Reuben said, at that moment an angel descended, hit that evildoer on his mouth, and told him, correct your words; does He have a son? He continued and said, ²⁵⁵Dan. 3:28.praised be the God of Shadrak, Meshak, and Abed-Nego; it does not say “Who sent His son” but Who sent His angel and rescued His servants who trusted in Him.

Rebbi Levi said, in the end it will come over anybody engaged in divination²⁴⁹His bad omens will hurt him.. What is the reason? For there is no divination in Jacob²⁵⁰Num. 23:22. Reading לא as לו.; for divination is his. Rebbi Aḥa bar Zeˋira said, the place²⁵¹Imagining the Future World as a palace in which God resides; the Just will be His courtiers as the Angels are imagined to be. G reads: the place of anybody not divining will be inside that of Angels of Service; a higher status. Since this statement is attributed later to R. Berekhiah, at this place the reading of the Leiden ms. has to be preferred. of anybody not divining will be like that of the Angels of Service. What is the reason? At that time it will be said to Israel what God wrought. Rebbi Ḥanina the son of Rebbi Abbahu said, this evildoer lived halfway through the existence of the world²⁵²The time elapsed from the creation of Adam to Bileam is equal to the time to elapse between Bileam and the coming of the Messiah. The present author has noted in the Introduction to his edition of Seder Olam (Northvale NJ 1998) that the Yerushalmi does not know this Babylonian compilation. We do not know the details of Galilean biblical chronology. According to Seder Olam, Bileam’s speech is to be dated 2485 A. M.; this would predict the end of this world at 4970 A. M. or 1210 C. E. In Maimonides’s interpretation of this passage in his Epistle to Yemen the reference is not to the coming of the Messiah but to restoration of prophecy to Israel.. What is the reason? At that time it will be said to Israel what God wrought. Rebbi Jeremiah ben Eleazar said, in the future a disembodied voice will explode in the tents of the Just and say, everybody who worked with God should come and take his reward. Rebbi Berekhiah in the name of Rebbi Abba bar Cahana: In the future the Holy One, praise to Him, will make place for the Just inside the place of the Angels of Service; the Angels of Service will ask them and say to them, what did God do? What did the Holy One, praise to Him, teach you? Rebbi Levi bar Ḥayta said, did He not already do this in this world? That is what is written²⁵³Dan. 3:25., Nebuchadnezzar started and said, but I am seeing four free men walking in the fire and no blemish is on them. Why does the verse say, and no blemish is on them? This teaches that they were eunuchs but were healed. It is not written “and the looks of the first”, but and the looks of the fourth; they were suppressing the fire before him. Is similar to a son of gods. [Rebbi]²⁵⁴Added from G. Reuben said, at that moment an angel descended, hit that evildoer on his mouth, and told him, correct your words; does He have a son? He continued and said, ²⁵⁵Dan. 3:28.praised be the God of Shadrak, Meshak, and Abed-Nego; it does not say “Who sent His son” but Who sent His angel and rescued His servants who trusted in Him.

Rabbi Nehemiah would say: Where do we learn that one person is considered as important as the entire work of Creation? Because it says (Genesis 5:1), “This is the book of the generations of humanity,” and prior to that it said (Genesis 2:4), “These are the generations of the heavens and the earth when they were created.” Just as previously there was creating and making, so too here there is creating and making. [This] teaches that the Holy Blessed One showed [Adam] all the generations that would come from him, as if they rose up (and played) before him. And some say that he was shown only his righteous descendants, as it says (Isaiah 4:1), “All who were inscribed for life in Jerusalem.”
Rabbi Yehoshua ben Karha would say: See, it says (Psalms 139:16), “Your eyes see my unformed substance, they were [all recorded] in your book.” This teaches that the Holy Blessed One showed [Adam] the first person every generation and its preachers, community servants, leaders, prophets, warriors, sinners, and saints, and said to him, “In this generation this one will be a king. In that generation this one will be a scholar.”
Rabbi Eliezer the son of Rabbi Yosei HaGalili would say: Nine hundred and seventy-four generations before the world was created, the Torah was written and placed on the bosom of the Holy Blessed One, and it sang a song with the angels who serve God, as it says (Proverbs 8:30), “I was raised with Him, a source of delight to Him every day…rejoicing before Him on the face of His earth.” They gave a parable: To what can this be compared? [It can be compared] to someone who took a piece of wood and wanted to carve lots of figures into it. But there was not enough room on the wood, and so he was sad. But then he began drawing pictures on the ground, and kept walking and drew many, many pictures. So, too, the Holy Blessed One – may His great name be blessed forever and ever – in His wisdom and insight, created the whole world, with the heavens and the earth, above and below. And He fashioned within the human being everything that He created in His world. He created forests in the world, and He created forests on human beings – that is, their hair. He created evil beasts in the world, and He created evil beasts in human beings – that is, (the intestines) of a person. (He created thorns in the world, and He created thorns on human beings – that is, their ears.) He created scent in the world, and He created scent in human beings – that is, in their noses. He created a sun in the world, and He created a sun in human beings – that is, a person’s light. Putrid waters in the world and putrid waters in human beings – that is the water that drips from their noses. Salty waters in the world and salty waters in human beings – that is, the tears in their eyes. Rivers in the world and rivers in human beings – that is, their tears. Walls in the world, and walls in human beings – that is, a person’s lips. Doors in the world, and doors in human beings – that is, a person’s teeth. (Skies in the world, and skies in human beings – that is, a person’s tongue.) Sweet waters in the world, and sweet waters in human beings – that is, a person’s spit. Chiseled stones in the world and chiseled stones in human beings – that is, a person’s jaws. Towers in the world, and towers in human beings – that is, a person’s neck. Sail-yards in the world, and sail-yards on human beings – that is, a person’s arms. Spikes in the world, and spikes on human beings – that is, a person’s fingers. A king in the world, and a king in the human being – that is, his head. (Clusters in the world, and clusters in human beings – that is, in their blood.) Advisers in the world, and advisers in human beings – that is, their kidneys. Millstones in the world, and millstones in human beings – that is, their stomachs. Grinding mills in the world, and grinding mills in human beings – that is, their spleens. Garbage heaps in the world, and garbage heaps in human beings – that is, a person’s bowels. Pits in the world, and pits in human beings – that is, a person’s navel. Running waters in the world, and running waters in human beings – that is, a person’s (urine. Life in the world, and life in human beings – that is, a person’s) blood. Trees in the world, and trees in human beings – that is, a person’s bones. Hills in the world, and hills on human beings – that is, a person’s buttocks. Mortars and pestles in the world, and mortars and pestles in human beings – that is, their knees and knee-sockets. Horses in the world, and horses in human beings – that is, a person’s thighs. (An angel of death in the world, and an angel of death in human beings – that is, a person’s heels.) Mountains and valleys in the world, and mountains and valleys in human beings – when they stand, they are like a mountain, and when they fall, they are like a valley. Now you have seen that everything the Holy Blessed One created in His world, He created also in human beings.