Talmud su Daniele 10:12

HALAKHAH: “The order of these fast-days was said,” etc. What is their “immediately”? Rav said, Monday³The first Monday after the need became evident. Babli 19b., Thursday, and Monday. If it became abnormal on Monday, what about sounding the alarm on Thursday⁴But Mishnah 2:15 forbids to start a series of fast-days on Thursdays.? Rebbi Ze`ira understood it from the following⁵Dan. 10:12.: He said to me, do not fear, Daniel, since from the first day when you intended to fast before the Eternal, your God, your words were heard. Already your words were heard. And here, since the Court were determined to do it is as if they did⁶The fast-day is proclaimed immediately but executed only the next Monday..

⁷⁴Sifra Behar Pereq 2(4); a similar text Babli 9b.“A Jubilee [it is]⁷⁵Corrector’s addition from the Babli; out of place as shown by R. Yose’s statement., even though they did not observe the Sabbatical, even though they did not blow the shofar. Or maybe even though they did not manumit slaves? The verse says it is, the words of Rebbi Jehudah⁷⁶As Rashi explains in the Babli, in Lev. 25:8ff. it first is stated that the calendar authorities have to count 49 years, then organize the blowing of the shofar as consecration of the 50th year as Jubilee and return of land to the hereditary owners. Then in vv. 11,12 it is emphasized it is Jubilee, meaning that all rules spelled out subsequently do apply whether or not the preliminary actions required in vv. 8–10 have been executed or not.. Rebbi Yose says, a Jubilee, even though they did not observe the Sabbatical, even though they did not manumit slaves. Or maybe even though they did not blow the shofar? The verse says it is. Rebbi Yose said, since the verse makes it dependent on blowing the shofar, and another verse⁷⁷The verse quoted from Jer. later on. In Lev. the freeing of Hebrew slaves is a law depending on the declaration of the Jubilee, 25:40. makes it dependent on manumitting slaves, why am I saying, Jubilee even though they did not manumit slaves? For it is (impossible) [possible] for a Jubilee without manumitting slaves but (possible) [impossible] for the Jubilee without sounding the shofar⁷⁸The (scribe’s text) has to be preferred to the [corrector’s]; they more or less mean the same. The scribe’s text means that a slave not freed in the Jubilee is held illegally; in law he cannot be considered a slave. Therefore the Jubilee without manumission is a legal impossibility; a disregard of the duty to manumit is a sin for the individual, and a sin of the Court which does not enforce the law, but has no relevance for whether or not there is a Jubilee. On the other hand, the blowing of the shofar is a duty imposed on the Court; it is not intrinsic to the notion of Jubilee.. Another explanation: The blowing of the shofar depends on the Court but manumission of slaves depends on everybody⁷⁹Essentially a succinct reformulation of the previous argument..” And it follows what Rebbi Samuel ben Rav Isaac said, the Eternal spoke to Moses and Aaron and commanded them to the Children of Israel⁸⁰Ex. 6:13.. About what did he command them? About the chapter on manumission of slaves⁸¹Since at that point the Israelites were not yet freed, no commandments could be given to them. It is asserted that they were told that they would be freed on condition that they would in the future manumit their own Hebrew slaves on the Jubilee.. This parallels what Rebbi Ila said, Israel was only punished because of the Chapter about manumission of slaves; that is what is written⁸²Jer. 34:14. The argument is from the preceding verse: I concluded a covenant with your forefathers, on the day when I took them out of the land of Egypt, as follows:, at the end ofseven years everyone has to set free his Hebrew brother, etc. It was stated in the name of Rebbi Neḥemiah, she was like a trading vessel, from far she brings her bread⁸³Prov. 31:14. The “valiant woman” is identified with the Torah (Midrash Mishleh 31[10].). The words of the Torah are poor in their proper place but rich at another place⁸⁴Since in Ex. it is not spelled out what was the first commandment given to the Israelites, but in Jer. it is spelled out.. Rebbi Joḥanan said, these are the words of Rebbi Jehudah and Rebbi Yose, but the words of the Sages are, consecration by the High Court, and blowing the shofar, and remission of debts cause it to be Sabbatical. One understands consecration by the High Court, and blowing the shofar⁸⁵As noted in Note 76, these are given in the biblical texts as establishing the Jubilee.. But is remission of debts⁸⁶While it is not stated explicitly in the Mishnah, it clearly follows from the rules of Ševi`it Chapter 10 that debts are cancelled by the end of the Sabbatical year. Since the Jubilee is a Sabbatical, how can its validity be dependent on what happens after it ends? not at the end? Rebbi Ze`ira understood it from the following⁸⁷Dan. 10:12. The courts must be ready to enforce the cancellation of debts after the end of the Jubilee.: He said to me, do not fear, Daniel, since your words were heard from the first day when you concentrated to understand and fast before your God. Your words already were heard.