Talmud su Deuteronomio 2:78

How for kings? If he died in Adar and a king took office in Adar it is counted as a year for both of them. Rebbi Jonah said, only if he reached Nisan. Otherwise like the following, he ruled one month in Samaria⁴⁵2K. 15:13. If he had ruled longer, it would have counted for a year.. You can determine the years of the kings of Israel only through the years of the kings of Jehudah, and you can determine the years of the kings of Jehudah only through the years of the kings of Israel⁴⁶Since there were overlapping years at the start and end of each reign, and there might have been shifts between Western counting from Nisan and Eastern counting from Tishre, the correspondences given in Kings are necessary to establish the correct correspondences. This leaves uncertainty for the days of the united monarchy.. It is written⁴⁷1K. 2:11.: And the time that David ruled over Israel was forty years, etc. And it is written⁴⁸2S.5:4. Then according to the rules given earlier, the reign should have been counted as 41 years. Cf. Babli Sanhedrin107a/b., in Hebron he ruled over Jehudah seven years and six months, etc. In total they are deficient and in detail excessive. Rebbi Isaac bar Qaṣaṣata in the name of Rebbi Jonah: they were thirty-two and a half years, but to honor Jerusalem he counts them as entire. The great Jehudah says, the greater number absorbs the lesser⁴⁹But according to our rules, the numbers should have been rounded up, not down.. ⁵⁰The following sentence is from Berakhot2:1 (Notes 66–67), also Mo`ed qatan3:7 (83d l.4). As answer to the problem of the excess 6 months it is unsatisfactory. Rebbi Samuel bar Naḥman said, when your days will be complete⁵¹2S. 7:12.. The Holy One, praise to Him, said to David: I am counting full days for you, I am not counting missing days for you. ⁵²Corrector’s addition from the parallels, where the added text represents the main argument. Here the addition is irrelevant.[Will not your son Solomon build the Temple to sacrifice? Law and justice that you are upholding is more to my liking than sacrifices, as it is said⁵³Prov. 21:3., upholding justice and law is preferred by the Eternal to sacrifice.] Rav Huna said, the entire six months during which David was in flight before his son Absalom, his sins would have been atoned for by a female goat as for a commoner⁵⁴This statement is from Horaiot3:3, Note 111. Since during Absalom’s revolt David was not ruling as a king, the 40½ years of his reign actually were only 40 years of rule.. Rebbi Yudan ben Rebbi Shalom said, it is written⁵⁵1K. 11:16., for six months dwelt there Joab and all of Israel. The Holy One, praise to Him, said to him: I did tell you, do not attack them⁵⁶Deut. 2:5., but you desired to attack them. By your life, they will not be counted for you⁵⁷Therefore the 41 years are recorded as 40..

Rebbi Isaac bar Naḥman: Did not Rebbi Simeon ben Laqish ask Rebbi Ḥaninah: What is the status of one who buys in Ammon and Moab⁷⁵What is the status for Sabbatical and tithes? From the discussion in the paragraph after the next it will be clear that “Ammon and Moab” does not refer to the Biblical states but to the domain of the former tribes Reuben and Gad in Transjordan.? Rebbi Zeïra said, I asked this question before Rebbi Assi: Are not Ammon and Moab from Moses? Rebbi Mana asked this question before Rebbi Ḥaggai: Are not Ammon and Moab from Moses? Ammon and Moab are not from Rebbi Eleazar ben Azariah⁸⁴In Mishnah Yadayim 4 there is a list of decrees enacted on the day R. Eleazar ben Azariah was made head of the Synhedrion. On the authority of R. Joshua it was decreed that “Ammon and Moab” (i. e., the domains of the former tribes Reuben and Gad) must give tithe of the poor in the Sabbatical. This implies that the land there is cultivated during the Sabbatical. Therefore, Transjordan cannot be part of the Holy Land where work is forbidden.! Rebbi Yose ben Rebbi Abun said, it is written (Num. 22:26): “For Ḥešbon is the city of Siḥon, the king of the Amorites.” Rebbi Simeon was not sure whether it was purified from the hand of Siḥon and Og or not. If you say it was purified it is obligated, if you say it was not purified it is free. Rebbi Tanḥuma said (Deut. 2:31): “Make profane for inheritance, to inherit his land.” I made his land profane before you⁸⁵Even in the times of Moses and Joshua, Transjordan did not have the status of a Holy Land. The opposite conclusion is drawn from the same verses in Babli Ḥulin 60b..

Rebbi Ze`ira in the name of Rebbi Ḥanina: What should the great men of a generation do since the public is judged only according to its majority? So we find that during the 38 years during which Israel were as in a ban, He did not speak with Moses, as it is said⁴⁴Deut. 2:16–17. Babli 30b.: It was when all the warriors finished dying from inside the camp. What is written next? The Eternal spoke to me to give orders. Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: What should the great men of a generation do since the public is judged only according to its majority? So we find that if Israel had not said⁴⁵1K. 18:39., The Eternal is the supreme power, the Eternal is the supreme power, no fire would have come down from heaven and burned the sacrifices⁴⁶However the verse makes it clear that the people answered after the fire had descended..

³⁶¹Šabbat 1 (3c line 65). The Geniza fragment (ג) ends at the mention of Rav. Another fragment, in much better shape, edited by J. N. Epstein [Tarbiz 3(1932) 15-26 (G)] starts at the second mention of Deut. 2:28. They said before the Elder Rebbi Ḥiyya: Rebbi Simeon ben Ioḥai stated thus: Food you shall buy from them with money and eat, etc³⁶²Deut.2:28. In the Babli, 37b, a statement of R. Joḥanan. The Babli (38a) negates a biblical base for the prohibition of Gentile cooking.. As water is not changed from its natural state, so anything which was not changed from its natural state. They objected: Are there not their dry beans³⁶³The list also appears in Tosephta 4:11. In the Babli 38b the word is explained as meaning either φάσηλος or שעועית, both meaning “bean”., פנקריסין³⁶⁵The word is unexplained. In the Babli, loc. cit., and similarly in the Tosephta, it appears asקפריסין “capers”. and קובטיות³⁶⁶In the Babli קפלוטות “leeks”. In Tosephta קפטאות, קפאטיות. N. Brüll (Jahrbücher für jüdische Geschichte und Literatur 5) proposes copta قُباط “fig preserve”. This agrees well with the quote in the Babli since, as stated later also here, all preserves made from fruit which also is eaten raw are not under the prohibition of Gentile cooking. The only problem is that the next sentence implies that the word describes a dried fruit or vegetable which can be returned more or less to its original state but soaking., roasted grain, and hot water permitted? One understands all of these because they can be soaked and return to their former state. But roasted grain? Rebbi Yose ben Rebbi Abun in the name of Rav³⁶⁷Babli 38a, 59a; Šabbat51a, Bava qamma11a, Yebamot12b. Also Yerushalmi Nedarim6:1 (39c l. 44).: Any food which can be eaten alone raw is not in the category of Gentile cooking³⁶⁸The Šabbat text adds: And it may be used for eruv tavšilin (a symbolic act which turns a common courtyard or a dead-end alley into a private domain, or which lets one prepare cooked food for the Sabbath on a holiday which falls on a Friday); this formulation may be taken from the end of the Halakhah. (With bread it is in the category of Gentile cooking³⁶⁹This restriction is found neither in the Šabbat text nor the Babli. It also contradicts the insertion in the Šabbat text (Note 368). Either it is spurious or the text here disagrees with the text there..) How does Rebbi Ḥiyya explain food you shall buy from them? You shall buy with food. If you fed him you bought him. If he causes you trouble buy him with food or otherwise trade (ply him)³⁷⁰Reading of the corrector of L. The scribe wrote as in the Šabbat text and G. with him money. They said, that is what Rebbi Jonathan did. When a superior³⁷¹A superior Roman judge; cf. Introduction to Tractate Neziqin p. 4, remark about R. Jonathan. came to [his]³⁷²Readings of G and the Šabbat text. town, he sent him an honor gift, that if a suit involving an orphan or a widow came he would have a way to mollify him.