Talmud su Amos 4:78

HALAKHAH: “Within three days before Gentile holidays,” etc. Rebbi Ḥama bar Uqba understood all from here: Bring your sacrifices in the morning, on the third day your tithes³Am. 4:4, speaking of the sinful service of the Golden Calf of Beth El.. Rebbi Yose said to him, if it were so, even in the diasporas. But it was stated⁴Babli 7b, slightly differently Tosephta 1:1., Nahum the Mede said, in the diasporas one day is forbidden. What about this? There, they checked and found that they supplied their needs in one day and forbade them one day. But here⁵In Palestine. The expression גָּלִיּוֹת usually means Babylonia; the plural does not imply that any of these restrictions were followed in Egypt or other parts of the Roman Empire. they checked and found that they cover their needs in three days and forbade them three days.

“Nor the Creation to two.” Rebbi Abba in the name of Rav Jehudah: This is Rebbi Aqiba’s, but following Rebbi Ismael one investigates what happened. Since Rebbi Jehudah bar Pazi was sitting and explaining that originally the world was water in water; this implies that practice follows Rebbi Ismael. Rebbi Jehudah bar Pazi was preaching⁹The original meaning of דרש “to investigate” has been changed into the later Amoraic-Medieval “to preach” and the interpretation of the Mishnah changed accordingly.: Originally the world was water in water. What is the reason? God’s wind was hovering over the water¹⁰Gen. 1:2.. Then He turned it into snow, He throws his ice like small breads¹¹Ps. 147:17.. Then He turned it into land, for He will tell the snow, be land¹²Job 37:6.. And the land stands on water, to Him Who spreads the earth over the water¹³Ps. 136:6. Babli 12b.. And the water stands on mountains, on mountains shall the water stand¹⁴Ps. 104:6.. And the mountains stand on wind, behold the Maker of mountains and Creator of wind¹⁵Am. 4:13.. And the wind depends on storm, the wind storm executes His word¹⁶Ps. 148:3. And the Holy One, praise to Him, turned storm into a kind of amulet and hung it on His arm, as it is said, and below eternal arms¹⁷Deut. 33:27..

How does Rebbi Yose uphold this verse, bring your sacrifices in the morning, etc⁶Since for him the Mishnah has no biblical basis; the cessation of commerce with idolators either is rabbinic or an old popular custom. The entire sermon is reproduced in Yalqut Šim`oni Prophets§542.? The verse speaks about Jeroboam’s kingdom. When Jeroboam became king over Israel he started seducing Israel and said to them come, let us worship pagan worship. Pagan worship is lenient. This is what is written, let us go against Jehudah, cut it down, break it up, and appoint a king in it, the man from Ṭabeal⁷Is. 7:6. The tradition that Ṭabeal is a place rather than a personal name was accepted by the Medieval commentators of Prophets. According to Rashi the name is coded; one has to replace letter nby n+/-11; then טבאל becomes רַמְלֵא, a city founded after the Arab conquest.. Rebbi Abba said, we checked all of Scripture but did not find a place named Ṭabeal. But it treats its worshippers well. The Torah said, selected him from all of the tribes of Israel to be a priest for Me⁸1S. 2:28.. Pagan worship says, he made priests from the fringes of the people⁹1K. 12:31; quoted in the Babli, Qiddušin75b, in the name of R. Joḥanan.. Rebbi La said, from the thorns of the people, the rubbish of the people. The Torah said, the fat of My sacrifice shall not remain until the morning¹⁰Ex. 23:28.; but pagan worship said, bring your sacrifices in the morning³Am. 4:4, speaking of the sinful service of the Golden Calf of Beth El.. The Torah said, it should be eaten on the day of its slaughter and the next day¹¹Lev. 19:6.; but pagan worship said, on the third day your tithes³Am. 4:4, speaking of the sinful service of the Golden Calf of Beth El.. The Torah said, do not sacrifice the blood of My sacrifice on leavened matter¹⁰Ex. 23:28.; but pagan worship said, and burn your thanksgiving offer of leavened matter³Am. 4:4, speaking of the sinful service of the Golden Calf of Beth El.. The Torah said, if you are vowing a vow to the Eternal, your God, do not tarry to fulfill it¹²Deut. 23:22., but pagan worship said, pledge gifts, publicize them^3,Am. 4:4, speaking of the sinful service of the Golden Calf of Beth El.¹³But it is not necessary to fulfill one’s pledge. The reason of the Northern Kingdom’s apostasy is traced to the cost and onerous rules of Torah practice.. Rebbi Yudan, Rebbi Mattaniah’s father, said, the verse only serves to mention the shame of Israel. The day of our king, the princes are sick from wine’s heat, he draws the mockers by his hand¹⁴Hos. 4:5.. On the day when Jeroboam became king over Israel, all of Israel came to him late in the evening and told him, come and worship pagan worship. He told them, it is late in the evening; I am drunk and not drunk¹⁵He claimed that his mental faculties were slightly impaired.. Everybody is drinking; but if you wish, go and come in the morning. That is what is written, for their heart is like an oven while they are lying in ambush; all night long their baker is sleeping.¹⁶Hos. 4:6. All night long their baker did not sleep. In the morning he is burning like fire of a conflagration¹⁶Hos. 4:6.. In the morning they came to him. He told them, I do understand what you want but I am afraid of your Synhedrion lest they kill me. They told him, we shall kill them; this is what is written, that all are glowing like an oven and eat their judges¹⁷Hos.4:7. All of Talmudic literature assumes that the legal system imagined for late Hasmonean rule was that of the Davidic kingdom.. Rebbi Levi said, they killed them, as is written, if a corpse is found¹⁸Deut. 21:1. This sermon derives הֶחֱלוּ in Hos. 4:5 not from חלה “to be sick” but from חלל “to be perforated”.. Rebbi La said, they deposed them; The day of our king, the princes are profaned from wine’s heat^14,Hos. 4:5.¹⁹Deriving הֶחֱלוּ in Hos. 4:5 from חול “to be profane”.; the day when princes were profaned. From wine’s heat, they were addicted to wine. He draws the mockers by his hand: When he saw a serious person he placed two scoffers next to him who asked him, which generation was preferred over all generations? He told them, the generation of the Exodus. But did they not practice pagan worship? He answered them, because they were beloved they were not punished. But they told him, be quiet for the king wants to do the same. Not only that, but they made one and this one made two. He put the one up at Bethel; the other he gave to Dan²⁰1K. 12:29..

Rebbi Ḥanina the son of Rebbi Abbahu said, Rebbi Meïr’s reason is that “shaping” is written for them as for humans⁴⁰In the Babli, 22b, this is attributed to Rav Jehudah in the name of Samuel.. “The Eternal God shaped man as dust from the earth.⁴¹Gen. 2:7.” Rebbi Immi asked, because “shaping” is written for them as for animals, “the Eternal God shaped from the earth all animals of the field and the birds of the sky⁴²Gen. 2:19. The masoretic text is slightly different from the text quoted.”? But is it not written “for behold the Shaper of mountains and Creator of wind⁴³Am. 4: 13. The same question is asked in the Babli, 23a.”? Then, if she has a miscarriage in the shape of a mountain, she should be impure because of birth! There is a difference, for shaping is not written for them in the Creation story. Rebbi Yasa in the name of Rebbi Joḥanan: Because they look forward as humans do. Abba bar bar Ḥana said in the name of Rebbi Joḥanan: Because they walk forward as humans do⁴⁴In the Babli, 23a, Rabba bar bar Ḥana in the name of R. Joḥanan gives the explanation attributed here to R. Yasa.. Rebbi Abun bar Ḥiyya objected: Did we not state, “if his eyeball is round like that of a human,” is that not a defect⁴⁵Mishnah Bekhorot 6:8. A firstling whose eyes look human is not acceptable as sacrifice.? Rebbi Yose said, did we not state, look forward; did we not state, walk⁴⁶R. Joḥanan only spoke about functions, not about looks. (But human eyes are forward looking as eyes of predators; the eyes of kosher animals are sideways looking eyes of prey. In the Babli, 23a, Abbai restricts the rule of R. Meïr about birds to owls who have forward-looking quasi-human eyes.)? What about it⁴⁷Which features make animal eyes a bodily defect by being like human eyes?? Human eyeballs are round, animal eyeballs are elongated. Rebbi Yose ben Rebbi Abun said, human eyes have more white than black, animal eyes have more black than white.

BARAITHA.¹For the Baraithoth in this chap. cf. DEZ I. R. Judah [the Prince] said: The way of the disciples of the wise is to be meek and lowly of spirit.
GEMARA. Whence is this derived? For it is written, Seek ye the Lord, all ye humble of the earth, that have executed His ordinance; seek righteousness, seek humility. It may be ye shall be hid in the day of the Lord’s anger.²Zeph. 2, 3. When our holy Rabbi³i.e. R. Judah the Prince. Cf. Ḥag. 4b (Sonc. ed., p. 17) where this is attributed to R. Ammi. came to this verse, he cried out and wept [because it stated,] Seek righteousness, seek humility, and perhaps!⁴Even then salvation is only problematical, the text stating it may be, etc. Woe to the creatures who think that death is a place of refuge and declare, ‘How many iniquities we are able to guard ourselves against!’⁵Since when we die we are safe from punishment. R. Isaac b. Parnak said: All man’s sins are engraven in his bones and all his merits are inscribed on his right hand, so that you shall not say that their sins are recorded and their merits are not. Whence [is this learnt]? As it is stated, The Lord is thy keeper, the Lord is thy shade upon thy right hand.⁶Ps. 121, 5, shade, meaning divine protection, in reward for a person’s merits; cf. ibid. XCI, 1.
R. Joshua b. Levi said: It is necessary for a man to take these words to heart, and then he will repent of his own accord. Come and see what is written, For, lo, He that formeth the mountains, and createth the wind, and declareth unto man what is his thought [siḥo].⁷Amos 4, 13. In the hour of his death man is reminded even of his least important talk [siḥah]. How is this? When a man is about to die, three Ministering Angels come to him:⁸Cf. ‘A.Z. 20b (Sonc. ed., p. 105). one is the Angel of Death, the second is a scribe and the third the angel who has been given authority over him who says to him, ‘Arise, your appointed time has come’. He replies, ‘I will not come; my appointed time has not yet arrived’. Thereupon the scribe sits down and calculates his days and years. Immediately the human being opens his eyes and, seeing the Angel of Death, trembles and falls upon his face. The Sages said: The Angel of Death extends in length from one end of the world to the other; from the sole of his foot to the top of his head he is [covered] all over with eyes; his clothing is of fire, his feet are of fire, and on the fiery sword in his hand hangs a drop of gall. From this [drop of gall] man dies, from it [the corpse] decomposes, from it his face becomes sallow, and he does not die until he beholds the Holy One, blessed be He; as it is stated, For man shall not see Me and live,⁹Ex. 33, 20. [meaning,] in their lifetime they do not see Me, but at their death they do see Me, as it is stated, All they that go down to the dust shall kneel before Him.¹⁰Ps. 22, 30. Forthwith man testifies against himself all that he had done in this world. His mouth testifies and the Holy One, blessed be He, seals [his testimony], as it is stated, By Myself have I sworn, the word is gone forth from My mouth in righteousness, and shall not come back.¹¹Isa. 45, 23. Therefore it is necessary that a man should reflect upon his latter end, as we have learnt: R. Leviṭas, a man of Jabneh, said: Be exceedingly lowly of spirit, since the hope of man is but the worm.¹²Aboth IV, 4 (Sonc. ed., p. 45). Hence our Rabbis taught: [The way of the disciples of the wise is to be] meek and lowly of spirit.

MISHNAH: And also a town on which no rain fell¹⁹While the rest of the country got rain., as it is written²⁰Amos4:7. Description of a curse.: I shall give rain on one town and on another town I shall not give rain; one parcel will receive rain but the leaves of a parcel which does not receive rain will wilt. This town fasts and blows the shofar and all its surroundings²¹While they have crops, they are at risk since the increased demand from the town without crops will drive prices higher. fast but do not blow the shofar; Rebbi Aqiba says they blow the shofar but do not fast.

HALAKHAH: Rebbi Simon said, it is written²⁰Amos4:7. Description of a curse.: I shall give rain on one town and on another town I shall not give rain; one parcel will receive rain but the leaves of a parcel which does not receive rain will wilt. The merit of the field does it.

Rebbi Idi in the name of Rebbi Simeon in the name of Rebbi Yoḥanan said: No man should pray when he has an urge to go to the bathroom¹⁴⁹In the Babli (Berakhot 23a) this appears as a statement of R. Samuel ben Naḥmani in the name of Rebbi Jonathan. It is really a Tosephta (Berakhot 2:18).. What is the reason? (Amos 4:12) “Prepare yourself before Your God, o Israel!” Rebbi Alexandri said: (Eccl. 4:17) “Watch you feet when you go to God’s house”; watch yourself from the drops that drip from between your feet. That means, for urine. But for defecation, if he can bear it, let him bear it¹⁵⁰The Babli disagrees and states that prayer is only permitted when one is able to walk 4 mil without going to the bathroom (about a 70 minutes’ walk)..

Rebbi Aḥa the son of Rebbi Simeon³¹³As noted, read: R. Idi in the name of R. Simon (ben Laqish). in the name of Rebbi Joḥanan: No man should stand at an elevated place and pray. What is the reason? Rebbi Abba the son of R. Pappai said: From the depth I call on You, Eternal!³¹⁵Ps. 130:1. Rebbi Ada bar Simeon in the name of Rebbi Joḥanan said: No man should pray when he has an urge to go to the bathroom. What is the reason? Israel, prepare yourself before Your God.³¹⁶Am. 4:12. Rebbi Alexandri said: Watch your feet when you go to God’s house³¹⁷Eccl. 4:17.; watch yourself from the drops that drip from between your feet. That means, for urine. But for defecation, if he can bear it, let him bear it. Rebbi Jacob bar Abiah in the name of Rebbi Aḥa: Watch your feet when you go to God’s house; watch yourself when you are called to God’s house that you should be pure and innocent. Rebbi Abba said: Your fountain shall be blessed³¹⁸Prov. 5:18., your being called to the grave shall be blessed. Rebbi Berekhiah said: A time to be born and a time to die³¹⁹Eccl. 3:2., hail to the man whose hour of death is like the hour of his birth; just as at the hour of his birth he was innocent so at the hour of his death may he be innocent.

R. Simeon b. Joḥai said: As for the seven-year cycle in which the son of David will come, in the first year will be fulfilled And I caused it to rain upon one city, and caused it not to rain upon another city;¹Amos 4, 7. There will be famine in one place and plenty in another. in the second, the arrows of hunger will be sent forth;²i.e. not actual famine, but the first signs of it, nobody being completely satisfied. in the third there will be a severe famine in the course of which men, women and children will die, pious men and miracle workers become scarce, and the Torah will be forgotten by its students;³Through lack of food. in the fourth, there will be partial plenty;⁴lit. ‘plenty and no plenty’. in the fifth, great plenty when men will eat, drink and rejoice and the Torah will be restored to its disciples;⁵‘And the Torah’, etc., is added by GRA. in the sixth [there will be heard heavenly] sounds;⁶Either heavenly voices announcing the advent of the Messiah or the blasts of the great shofar; cf. Isa. 27, 13. in the seventh, wars [will be waged]; and at the expiration of the septennate the son of David will come.⁷Cf. Sanh. 97a (Sonc. ed., pp. 654f.) for this and the following passages; also Midrash to Song of Songs 2, 13 (Sonc. ed., p. 126).
Rabban Gamaliel said: In the generation when the son of David comes, the house of assembly⁸Where scholars gather. will be a brothel, Galilee will be in ruins, and the inhabitants of Gablan⁹The Jews living along the borders of the Land of Israel. Gablan is to be read for Galil, ‘Galilee’, as in Sanh., loc. cit. (Sonc. ed., p. 655, n. 4). will wander about [begging] from city to city without experiencing pity; the wisdom of scribes will be in disfavour and God-fearing men despised, the leaders of the people¹⁰lit. ‘the face of the generation’. will be dog-faced;¹¹Shameless. truth will be lacking, and he that departs from evil will be regarded as demented.
R. Nehorai said: In the generation when the son of David comes, young men will insult the old, the aged will stand up before youth,¹²To do them honour. a daughter will rise up against her mother and a daughter-in-law against her mother-in-law,¹³Cf. Micah 7, 6. and a son will not be abashed in his father’s¹⁴So GRA and H. V has ‘mother’s’. presence.
R. Nehemiah said: In the generation when the son of David comes, impudence will increase, esteem will be perverted,¹⁵No one will esteem another. Or, even the nobility and most honoured will degenerate. the vine will yield its fruit yet wine will be dear,¹⁶Drunkenness will increase so that in spite of the abundant yield there will be a scarcity. and the government will be converted to heresy¹⁷Heb. minuth. By ‘the kingdom’ the Roman Empire is meant, and the statement is a remarkable forecast by R. Nehemiah (100 C.E.) of the conversion of Rome to Christianity under Constantine the Great in 313 C.E. Cf. however, Herford, Christianity in Talmud and Midrash, pp. 207ff., Sanh., loc. cit. (Sonc. ed., p. 656, n. 4). with none to reprove.