Talmud su Deuteronomio 1:78

Rebbi Jehudah bar Pazi in the name of Rebbi: May one read this and not be ashamed³⁰In B: afraid. In the biblical narrative, all good actions are ascribed to individuals, the bad to the entire people.? In a good sense, every one of goodwill³¹Ex. 35:5.; in a bad sense, all the people took off the gold rings in their ears³²Ex. 32:3.. In a good sense, Moses led the people out³³Ex. 19:1.; in a bad sense, all of you ganged up against me³⁴Deut. 1:22.. In a good sense, then Moses and the Children of Israel sang³⁵Ex. 15:1.; in a bad sense, the entire congregation started wailing³⁶Num. 14:1.. Rebbi Ḥiyya bar Abba said, indeed they got up early to destroy³⁷Zeph. 3:7.. Any destructive action they made early in the morning. Rebbi Abba bar Aḥa said, one cannot understand the character of this people; they are asked for the {golden} calf and are giving, for the Sanctuary and are giving. Rebbi Yose ben Ḥanina stated this baraita:³⁸To answer R. Ḥiyya bar Abba’s question. You shall make a cover of pure gold³⁹Ex. 25:17., may the gold of the cover come and atone for the gold of the calf.

“At 60, it is the death written in the Torah¹⁸As punishment..” Rebbi Ḥizqiah in the name of Rebbi Jacob bar Aḥa: It is written (Deut. 1:35): “If any male among these people, this evil generation, should see.” Think of it, if anybody left Egypt at age 20 and then was in the desert for 40 years when he died, you find that the death written in the Torah is at age 60. And it is written (Job. 5:26): “You shall come into your grave bklḥ¹⁹The word כלח appears twice in Job, its etymology is unknown. The corresponding Arabic كلح means “having a stern countenance” as applied to people but “being shiny, bright things. The Babli, Mo‘ed Qaṭan 28a, quotes only this verse as proof and notes that the (Alexandrian) numerical value of ב̇כ̇לח̇ is 60. This seems to be the interpretation here also, the Yerushalmi being the source of the Babli..”

⁸⁹Tosephta 1:7, Tanhuma Mišpatim 6, Sheiltot Mišpatim 58, and in all Medieval quotes; only in Babli 6b both in the Munich ms. and editio princeps incorrectly: R. Simeon ben Laqish.“Rebbi Jehudah ben Laqish said: If two people appeared before a judge, one decent and one agressive. Before he started to hear their arguments, he may tell them, I will not hear your case, lest the agressive one lose his case and become his enemy. After he started hearing their arguments, he may not tell them, I will not hear your case, for it is said,⁹⁰Deut. 1:17. do not be afraid of anybody.

⁹¹Tosephta 1:8.“Rebbi Joshua ben Qorha says, if somebody⁹²In a similar, anonymous, baraita in the Babli (Ševuot 31a): A student sitting before his teacher. This probably has to be understood here. was sitting next to a judge and saw a benefit for the poor and a detriment for the rich, from where that he should not keep silent? For it is said⁹⁰Deut. 1:17., do not be afraid of anybody.

New section. “Pomegranates when they get soft.” Rebbi Zeïra in the name of Rebbi Assi: When the food gets soft in his hand. Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: From when half the juice is in them. Rebbi Jonah asked: Maybe he understood that from teachers of homilies? (Deut. 1:28) “Our brethren made our hearts melt,” they split our hearts in two⁵⁹This interpretation, taking the hiph‘il of מסס as Greek ἥμισυς “half”, is not recorded in any Targum or known Midrash. From the homily one might infer that the local pronunciation of הֵמַסּוּ was הֵמִסּוּ or that the short vowels a,i were practically indistinguishable.
R. Jonah’s objection determines practice according to R. Zeïra..

Do not act as an advocate for one side. How so? This teaches that if you came to the house of study and heard a general teaching or a legal teaching, do not respond immediately. Rather, sit and ask about the reasoning [behind their teaching, and in what context they made such a judgment. To the one who gave the legal teaching, ask first about the legal principle and the timing of the case.] When two litigants come before you for judgment, one poor and one rich, do not say to yourself: How can I make sure to exonerate the poor one and charge the rich one? Or how (can I exonerate the rich one and charge the poor one? For if I charge the poor one, then he will become my enemy, but if I exonerate the poor one, then the rich one will become my enemy. And do not say to yourself: How) can I take this one’s money and give it to that one? For the Torah says (Deuteronomy 1:17), “Do not be partial in judgment.”
(Rabbi Meir would say: What do we learn from this:) “Hear out low and high alike” (Deuteronomy 1:17)? That one person should not be made to stand while the other one sits, or one person be allowed to talk as much as he wants while the other is told to be brief. (Rabbi Yehudah said: I heard that if the judges want to seat both litigants at once, they may do so; it is not forbidden. And what is forbidden? That one person sits and one stands. [Rather, what do we learn from) “low and high alike”?] That the judgment of the lowly be just the same for you as the judgment of the exalted, and [the judgment] of a perutah be just the same to you as the judgment of a hundred manah.

The Holy Blessed One tested our ancestors with ten trials, and they did not emerge whole from any of them. They are as follows: “In the wilderness, on the plain, facing Suf, [between Paran, and Tophel, and Lavan, and Hatzerot, and Di-zahav]” (Deuteronomy 1:1). “In the wilderness”: When they made the Golden Calf, as it says (Exodus 32:8), “They made themselves a molten calf.” “On the plain”: Because of water, as it says (Exodus 17:3), “There the people thirsted for water.” “Facing Suf”: When they rebelled at the Sea of Reeds (and some say: This was the idol that Micah made). Rabbi Yehudah said: They rebelled at the sea, meaning, they rebelled in the sea, as it says (Psalms 106:7), “They rebelled at the Sea of Reeds.” “Between Paran”: With regard to the spies (as it says in Numbers 13:3), “Moses sent them from the wilderness of Paran.” “And Tophel”: These were the frivolous words (tiphlot) they said about the manna. “Lavan”: This was Korah’s mutiny. “Hatzerot”: Because of the quails. So far, that is seven. But in another place (Deuteronomy 9:22) it says, “At Tav’erah, and at Masah, and at Kivrot HaTa’avah.” “Di-zahav”: This is when (Aaron) said to them: Enough (dai) of this golden (zahav) sin which you have committed with the calf! But Rabbi Eliezer ben Ya'akov would say: [Terrible] enough (dai) is this sin that Israel was punished for to last from now until the resurrection of the dead.