Talmud sur L’Exode 20:12

It¹¹⁴The exact parallel is in Sifra Qedoshim 2–7; an almost identical quote is in Babli Qidddushin 30b. is said (Lev. 19:3): “Everybody must fear his mother and his father,” and it is said (Deut. 6:13): “You must fear the Eternal, your God, and serve Him.” This brackets the fear of father and mother with the fear of Heaven. It is said (Ex. 20:12): “Honor your father and your mother,” and it is said (Prov. 3:9): “Honor the Eternal with your property.” This brackets the honor of father and mother with the honor of the Omnipresent. Is is said (Ex. 21:17): “He who curses his father or his mother shall be put to death,” and it is said (Lev. 24:19): “Everybody who curses his God must bear his sin.” This brackets cursing father and mother with cursing the Omnipresent. It is impossible to speak about hitting relative to the Deity¹¹⁵It is written (Ex. 21:15): “He who hits his father or mother must be put to death.” This law cannot have a parallel in relation to the Deity.. All this is logical since all three of them are partners in his creation¹¹⁶Since father and mother contribute the animal part of his being and God gives soul, spirit, and life (Babli Niddah 31a)..

Why did they say, if he was riding on an animal one tells him, descend? The colleagues say, maybe the animal will (be girded, be nursing) [be damaged]⁴¹The text is not clear, nor is its meaning. The scribe’s text is תיטק but the letter ט is damaged and was read as נו by the Venice printer and נז by the corrector. There is no Hebrew root נטק (or יטק) on record; the Arabic root נטק means “to gird”. In the Babli 36b the reason is purely rabbinic, lest one cut a twig from a tree to drive the animal. The reader’s own conjecture as to the meaning will be as good as any other proposed interpretation.. Rebbi Yose said to them, think of it, if it was a large camel! Rebbi Aḥa bar Pappus stated before Rebbi Ze`ira: There is a difference, because he is commanded about the rest of his animals like his own: That your ox and your donkey rest⁴²Ex. 23:12.; like you⁴³Deut. 5:14.. There are Tannaim who state, one may lean on an animal. There are Tannaim who state, one may not lean on an animal. Rav Ḥisda said, he who said one may lean on, if he is healthy; he who said one may not lean on, if he is weak⁴⁴A healthy person leans on an animal as he would lean on a human; this must be permitted. A sickly person might use the animal to support his entire weight; this is counted as a biblical infraction.. Rebbi Yose says, Rebbi Abba bar Mamal and the colleagues disagreed. One said, one may lean on, but the other said, one may not lean on. He who said one may lean on, if he leans a little bit; he who said one may not lean on, if he puts on his full weight. We do not know who said what. Since Rebbi Yose did not say anything in the name of Rebbi Abba bar Mamal, this implies⁴⁵Since R. Yose reported the disagreement between Amoraim without further discussion he indicated that this disagreement was unimportant since the apparent disagreement between Tannaim already was explained away by Rav Ḥisda; the latter’s explanation was accepted also in the Galilean Academy. In the Babli (Šabbat155a, Ḥagigah16b) any leaning on animals is forbidden. that a healthy person may lean on, a weak one may not lean on.

BARAITHA. Love the Torah and honour it.
GEMARA. ‘Love the Torah.’ Whence have we this? For it is written, Thou shalt love [’eth] the Lord thy God,¹¹⁰Deut. 6, 3; ’eth is the sign of the accusative case. ’eth [being added] to include love of the Torah. Similarly you may quote, Honour [’eth] thy father,¹¹¹Ex. 20, 12. where ’eth [is added to include] your stepmother; and [we’eth] thy mother to include your stepfather; [or] we- [and] to include your elder brother.¹¹²Cf. Keth. 103a (Sonc. ed., p. 657). What is ‘love’ and what is ‘honour’? ‘Love’ is with the heart and ‘honour’ with deeds. And [is ‘honour’] not with words? It has been taught: He who speaks against the Torah and against the disciples of the wise has no share in the World to Come! Say that [‘honour’] is also with words.