Talmud su Daniele 12:14

“They said to him, if that is so, one should always mention it⁶²Quote from the Mishnah, not quite correct. It is the objection of R. Eliezer to R. Joshua’s statement..” The argument of Rebbi Eliezer seems inverted; the argument of Rebbi Joshua seems inverted⁶³The argument is not about the prayer text of the Amidah but about the doxology of the introductory benediction preceding to Amidah, “praise to You, Eternal, Redeemer of Israel”. According to R. Eliezer, redemption uniquely depends on Israel’s actions; therefore prayer for redemption either is unnecessary because all of Israel are repenting or it is useless because not all of Israel are repenting; the prayer text should be forbidden as vain invocation of the Name. According to R. Joshua the prayer is legitimate but one cannot understand why during the summer one should not mention God’s power to give rain in its time just as one prays for redemption in its time.. As they disagree: Rebbi Eliezer says, unless Israel repent they never will be redeemed, as it is said, by repentance and satisfaction you will be helped⁶⁴Is. 30:15. The interpretation agrees with the interpretation in Targum Jonathan ben Uziel.. Rebbi Joshua said to him, if Israel would stay and never repent, would they never be redeemed? Rebbi Eliezer said to him, the Holy One, praise to Him, causes a hard king like Haman to rule over them and immediately they repent and are redeemed. What is the reason? It is an evil time for Jacob and from it he will be helped⁶⁵Jer. 30:7.. Rebbi Joshua said to him, but is it not written, gratis you were sold and not by money you will be redeemed⁶⁶Is. 52:3. Not by money, but by repentance. The argument is switched between RR. Eliezer and Joshua in the Babli, Sanhedrin97b.? How does Rebbi Eliezer deal with this? Repentance, as you are saying, a bundle of money he took in his hand⁶⁷Prov.7:20. In the Babli, Sanhedrin96b, the “bundle of money” is interpreted as referring to the pious people (whom God took away by death, since in Prov. Chapter 7 the adulteress is interpreted as apostle of apostasy.) If this interpretation is accepted here, R. Eliezer’s argument is that for redemption it is not required that all of Israel rise to the status of pious people, but universal repentance is required nevertheless, etc. Rebbi Joshua said to him, but is it not written, in its time I shall quickly do it⁶⁸Is. 60:22.. How does Rebbi Eliezer deal with this? Repentance, as you are saying, but now, Israel, what does the Eternal, your God, ask from you but to fear⁶⁹Deut. 10:12. Fear of God is repentance. etc. Rebbi Aḥa in the name of Rebbi Joshua ben Levi: If you merit it, I shall quickly do it; if not, in its time⁷⁰Babli Sanhedrin98a.. When Rebbi Joshua said to him, he lifted his right and his left arms to heaven and swore by the Eternally Living that in term, terms and a half, when he finished to smash the hand of the holy people, all this will finish⁷¹Dan. 12:7. In the entire talmudic literature it is understood that the prophecies contained in Daniel have no relation with Maccabean times., Rebbi Eliezer withdrew⁷²Since this prophecy is unconditional. Babli Sanhedrin98a..

It was stated¹²¹The Babli, 10b, has a different collection of substitutes for “oath”.: šĕbutâ, šĕquqâ; Rebbi Ḥiyya stated: šĕbuqa, šĕqu‘â, šĕqurâ. “A vow”, when he made a vow by Moy, by the oath which Moses vowed, “and Moses accepted the curse.¹²²Ex. 2:21. “Moses swore to stay by the man,” not “Moses agreed to stay with the man,” cf. the Targumim.” Rebbi Jonah asked, why do we not say, by the oath which Saul vowed, “Saul menaced the people with a curse¹²³1S. 14:24. Why is the invocation of Saul’s name not a form of oath. In the verse quoted, the meaning of “imposing a curse by an oath” is clear and undisputed. There is no answer, probably because religious fear was never connected with the name of Saul. It is noteworthy that all through proto-Mishnaic, Mishnaic, and Talmudic periods the name Moses is not used for living persons; there are a few appearences of a substitute name such as Maishe.”? By my right hand, that is a vow, by my left hand, that is a vow¹²⁴In the Babli, 10b, only “right hand” is accepted.. Rebbi Mattaniah said, for it is written¹²⁵Dan. 12:7.: “He lifted his right hand and his left hand to the Heavens and swore by the Eternally Living.”

HALAKHAH: “A qônām that I shall not enjoy from the descendants of Noah; he is permitted Jews and forbidden Gentiles¹⁴⁵Even though Jews also are descendants of Noah, the technical term “descendants of Noah” applies only to those outside the Sinaitic covenant, who are only bound by the natural law given to Adam and Noah.. That I shall not enjoy from the descendants of Abraham; he is forbidden Jews and permitted Gentiles,” etc. Is Ismael not part of Abraham’s seed? “¹⁵⁰Gen. 21:12. The same in the Babli 31a, Sanhedrin 59b.. For in Isaac will be called your seed.” And is not Esaw part of Isaac’s seed? Rebbi Yudan bar Shalom said, “in Isaac,” in part of Isaac. Rebbi Huna said, “ב” are two¹⁵¹Following the Alexandrian practice to denote numbers by letters., the son who will be inheriting two worlds, this world and the world to come. Rebbi Gershom in the name of Rebbi Aḥa, “¹⁵²Num. 24:17. a star did step out from Jacob,” from whom did a star step out and will appear in the future? From Jacob! Rebbi Aḥa in the name of Rebbi Ḥuna: In the future world, evil Esaw will put on his prayer shawl and sit with the Just in Paradise, but the Holy One, Praise to Him, draws him away. Why? “¹⁵³Ob. 1:4. If you climb as high as an eagle or if you would make your nest between stars, from there I would take you down, says the Lord.” But “stars” are only the Just. As you say¹⁵⁴Dan. 12:3., “those who justify the many are like stars, eternally.”