Talmud su Deuteronomio 30:78

If it is so, they should have been freed once they were exiled⁵This sentence, taken out of context, is the basis of the first part of Spinoza’s Politico-Theological Treatise.. It is written (Neh. 8:17): “All the congregation coming from captivity made Sukkot and sat in tabernacles … something nobody had done since the days of Joshua bin Nun.⁶The wording has not been corrected following the masoretic text.” Why Joshua? Rebbi Hillel, the son of Samuel ben Naḥmani⁷Son of R. Samuel ben Naḥmani; no halakhic statements of his are recorded.: The verse damaged the reputation of the just person in his grave for the reputation of the just person in his time; it compares their coming in the days of Ezra to the coming in the days of Joshua. As at the coming in the days of Joshua they had been free and became obligated, also at the coming in the days of Ezra they had been free and became obligated. How did they become obligated? Rebbi Yose ben Ḥanina said, they became obligated by the words of the Torah; that is what is written (Deut. 30:5): “The Eternal, your God, will bring you to the Land that your fathers had inherited and you will inherit it.” Just as the inheritance of your fathers was by the words of the Torah, so your inheritance is by the words of the Torah. “He will be good to you and give increase to you more than to your forefathers⁸In this homily, “increase” is interpreted as increase in obligations, not increase in benefits..” Your fathers had been free and became obligated, also you had been free and became obligated. On your fathers was no yoke of government⁹מלכות in both Talmudim means “Gentile government.”, but you even though there is on you the yoke of government. Your fathers did become obligated only after 14 years, seven they conquered and seven they distributed¹⁰The universally accepted computation that from the crossing of the Jordan to the assembly at Shilo there passed 14 years is given in Seder Olam, Chap. 11 (in the author’s edition, Northvale NJ 1998, pp. 116–119.), but you became obligated immediately when you entered. Your fathers did become obligated only after they had acquired all, you become obligated for every single piece at the moment you acquire it.

²⁸Babli Bava meṣia` 59b. They wanted to excommunicate Rebbi Eliezer. They said, who will go and inform him? Rebbi Aqiba said, I shall go and inform him. He went to him and said to him, my teacher, my teacher²⁹Nobody else wanted to go since they knew that R. Eliezer’s rage would be deadly. R. Aqiba declared himself R. Eliezer’s student, insulating himself from the leaders of the preceding generation who pronounced the excommunication., your colleagues are excommunicating you. He took him outside, saying: Carob tree, carob tree, if practice has to follow their words, be uprooted. It was not uprooted. If practice has to follow my words, be uprooted. It was uprooted. If practice has to follow their words, turn back. It did not turn back. If practice has to follow my words, turn back. It turned back. All these extraordinary happenings and practice do not follow Rebbi Eliezer. Rebbi Ḥanina said, when it was given, it also was given to follow the majority opinion³⁰Ex. 23:2. This declares rabbinic consensus to be superior to prophetic inspiration. This claim of rabbinic authority to override the will of Heaven is the mirror image of Jesus’s claim (Matth. 12:8) that the prophet (Son of Man) is master over biblical laws.. [Did Rebbi Eliezer not know that practice has to follow the majority opinion?]³¹Addition by the Venice editor, justified by G where one reads ולית ר׳ ליעז….. רבים להטות. He was offended only because they burned his food prepared in purity in his presence³²This follows the story in the Babli that R. Eliezer was excommunicated in his presence.. There we have stated³³Mishnah Kelim 5:10.: “If it was cut into strips and sand was placed between any two strips, Rebbi Eliezer declares pure³⁴In Mishnah Kelim, “pure” always means “impervious to impurity”; “impure” means “susceptible to impurity”. Since every strip of pottery is not a vessel and the connections between the strips are not permanent, the entire oven is not an implement and therefore pure. The Sages argue that since the oven is usable as described it is an implement and impure. but the Sages declare impure. This is the Ḥakhinai oven.” Rebbi Jeremiah said, a big itching was happening on that day: Everything on which Rebbi Eliezer gazed was burned³⁵This describes the antique theory of vision, that the image in the eye is formed by rays emanated from the eye and scanning the objects.. Not only that, but a grain of wheat might have been half burned and half not burned, and the walls of the house of assembly were weakened. Rebbi Joshua said to them, if colleagues are fighting, what does this concern you? There came an unembodied voice and said, practice follows My son Eliezer. Rebbi Joshua said, it is not in Heaven³⁶Deut. 30:12.. Rebbi Crispus, Rebbi Joḥanan in the name of Rebbi: If a person would say to me, that is how Rebbi Eliezer stated, I am stating following his words since the Tannaïm switch³⁷If a statement consistent with our practice is ascribed to R. Eliezer it need not be rejected since one may assume that it was ascribed to him in error.. Once he was walking in public and he saw a woman when sweeping her house throwing it out, it fell on his head. He said, it seems that today my colleagues are befriending me, for it is written: He lifts the downtrodden from the dung heap³⁸Ps.113:7. The Babli holds that R. Eliezer’s excommunication was lifted only at his death..

There is a story of a man who studied much Scripture and much Mishnah, and devotedly served the great Torah scholars – and yet he died in middle age. So his wife took his tefillin and went to the synagogues and study houses, and would scream and cry and say to them: My masters! It is written in your Torah (Deuteronomy 30:20), “For it is your life, and the length of your days.” But my husband studied so much Scripture, and so much Mishnah, and served the Torah scholars so devotedly – so why did he die in middle age? No one there had anything to say in response. Then one day, Elijah the prophet visited her and said: My daughter, why are you screaming and crying? She said to him: Master, my husband studied so much Scripture, and so much Mishnah, and devotedly served the Torah scholars – and yet he died in middle age. He said to her: When you were in your period [of impurity], did he come near you during the first (three) days? She said to him, “God forbid! He never touched me with even his little finger. And he would say to me, Do not even touch the dishes, lest they bring (me) to doubt [whether or not I am impure]. [Elijah continued:] And during the latter days, did he come near you? She said to him: Master, I ate with and drank with him, and slept with him in the same bed fully clothed, and yes, his flesh would touch my flesh – but we never had any intention of doing anything else. He said to her: Blessed is the Omnipresent God who killed him! For so it is written in the Torah (Leviticus 18:19), “Do not come near a woman during her period of impurity.”
It says (Leviticus 18:6), “None of you shall come near any of his own flesh.” Because of this, they said: A man should not be alone with (any) women in an inn, even with his sister or his daughter, because of what people will think. He should not chat with a woman in the marketplace, even with his own wife, let alone with another woman, because of what people will claim. A man should not follow a woman in the marketplace, not even his own wife, let alone another woman, because of what people will claim. It says here, “None of you shall come near,” and then it says further on [in the verse], “Do not come near.” Do not come near something that causes you to sin. Stay away from ugliness, and even something similar to ugliness. (Therefore) the sages said: Stay away from a minor sin, for it may bring you to a major sin. And run to [perform] a minor mitzvah (commandment), for it will bring you to [perform] a major mitzvah.
It says (Song of Songs 7:3), “Your belly is like a heap of wheat, surrounded by a hedge of lilies.” “Your belly is [like] a heap of wheat” – that refers to the congregation of Israel. “Surrounded by a hedge of lilies” – that refers to the seventy elders.
Another interpretation: “Your belly is a heap of wheat” – these are the minor, easy commandments. “Surrounded by a hedge of lilies” – when Israel performs mitzvot [commandments], they are taken into the life of the World to Come. How does this happen? When one’s wife is in her period [of impurity], and she is with him in his house, he wants to sleep with her – he wants to, but he does not. Will anyone see him, or will anyone know, or say anything to him? He is only afraid of the one who checks the immersion [at the mikveh]. You could say the same about [taking] challa [for the priests], and you could say that same about [giving] the first shearing [of wool to the priests]. These are minor, easy commandments – like lilies – but when Israel performs them, they are taken into the life of the World to Come.

BARAITHA.¹⁰⁰K 21 with variations. It is further related of R. Ṭarfon that he was once eating figs from his garden when his tenant found him and [not recognizing him] gave him a severe beating but [R. Ṭarfon] said nothing. When he felt that he was [almost] dying he exclaimed, ‘Woe is thee, R. Ṭarfon!’ Whereupon [the tenant] asked him, ‘Are you R. Ṭarfon?’ He replied, ‘Yes’. [The tenant] arose, tore his hair and wept. And why [did he not disclose his identity] all that [length of time]? Because he would not make use of the honour of the Torah. Hence the Rabbis declared: Whoever makes use of the crown of the Torah has no share in the World to Come.
GEMARA. And R. Jonathan b. Amram learnt it from him.¹⁰¹i.e. he imitated R. Ṭarfon. For it has been taught:¹⁰²B.B. 8a (Sonc. ed., pp. 33f.). Rabbi the Holy¹⁰³i.e. R. Judah the Prince, the compiler of the Mishnah. ordered during the years of famine that his storehouses of wheat and foodstuffs should be thrown open. What did he do? He issued a proclamation, ‘Let all those enter who have studied the Scriptures, the Mishnah, halakoth and ’aggadoth, but let not the unlearned enter’. R. Jonathan b. Amram pushed his way through and entered. [Rabbi] asked him, ‘Have you studied the Torah at all?’ He replied, ‘No’. Whereupon [Rabbi] said to him, ‘With what can I provide you?’ He replied, ‘Master, feed me like a dog or raven’. After he had given him food, Rabbi sat grieving and repenting and exclaimed, ‘Woe is me for what I have done! I have given my bread to an ignorant person’. Thereupon R. Simeon his son said to him, ‘Perhaps he is Jonathan b. Amram, your disciple, who does not wish ever to derive material benefit from the honour of the Torah’. On investigation it was discovered that he was. [Rabbi] then issued a proclamation, ‘Let all enter’.
The question was asked: Is it permissible for an ‘am ha-’areẓ to join company [on the road] with a scholar?¹⁰⁴Cf. Pes. 49b (Sonc. ed., p. 237). Come and hear: [It is stated,] For that is thy life and the length of thy days.¹⁰⁵Deut. 30, 20, referring to the Torah. He has no concern for his own life,¹⁰⁶In that he neglected the Torah. so how can he have concern for you?
Our Rabbis have taught:¹⁰⁷Pes. 49b (Sonc. ed., p. 238) where the reading is ‘six things’. Five things were said of the ‘am ha-’areẓ: We do not accept evidence from him; we do not commit evidence to him; we do not join company with him on the road; we do not appoint him guardian of orphans; and we do not reveal a secret to him.

HALAKHAH: “Any commandment the father has to fulfill towards his son,” etc. ⁵⁶⁶Babli 29a,30b; Tosephta 1:11; Mekhilta dR.Ismael,Pisḥa 18.“To circumcise him, to redeem him, to teach him Torah, to teach him a trade, and to marry him to a wife. Rebbi Aqiba says, also to teach him to swim in water.” To circumcise him, “on the eighth day, he shall circumcise the flesh of his foreskin.⁵⁶⁷Lev. 12:3. The masculine form of the verb implies that the father, who otherwise is not mentioned in the paragraph, is obligated to circumcise his son.” “To redeem him,” as is written: “Any firstborn human among your sons you shall redeem.⁵⁶⁸Ex. 13:13.” To teach him Torah, “you shall teach them to your sons.⁵⁶⁹Deut. 11:19. Cf. Berakhot 2:3. Note 110, where the verse is quoted to show that daughters do not have to be instructed in Torah (Babli 29b).” To teach him a trade, Rebbi Ismael stated: “Choose life⁵⁷⁰Deut. 30:19.,” that is a trade. To marry him to a wife, “make it known to your children and grandchildren⁵⁷¹Deut. 4:9..” When do you have children and grandchildren: if you marry off your sons when young. Rebbi Aqiba says, also to swim in water. “That you shall live together with your descendants⁵⁷⁰Deut. 30:19..” How is this? Is it a commandment⁵⁷²A meritorious deed. or is it obligatory? Let us hear from the following: Bar Tarima came to Rebbi Immi and said to him, talk to my father that he should marry me to a woman. He talked to [the father], but the latter refused. That means it is a commandment, for if it were obligatory, he should have forced him. From where that if his father did not do these things for him, he is required to do them himself? The verse says a human you shall redeem⁵⁶⁸Ex. 13:13.”, “you shall circumcise” them⁵⁷³Gen. 17:11., “you shall study them⁵⁷⁴Deut. 4:9; reading וְלָמַדְתֶּם instead of וְלִמַּדְתֶּם.”, “you shall know⁵⁷¹Deut. 4:9.” yourself, “that you shall live⁵⁷⁰Deut. 30:19..”⁵⁷⁵The Babli, 29a–30a, in most cases quotes different verses to the same effects.

If it is so, they should have been freed once they were redeemed. It is written (Neh. 8:17): “All the congregation coming from captivity … since the days of Joshua bin Nun.” Why Joshua? Rebbi Hillel, the son of Samuel ben Naḥmani: The verse damaged the reputation of the just person in his grave for the reputation of the just person in his time; it compares their coming in the days of Ezra to the coming in the days of Joshua. As at the coming in the days of Joshua they had been free and became obligated, also at the coming in the days of Ezra they had been free and became obligated. How did they become obligated? Rebbi Yose ben Ḥanina said, they became obligated by the words of the Torah; that is what is written (Deut. 30:5): “The Eternal, your God, will bring you to the Land that your fathers inherited and you will inherit it.” Just as the inheritance of your fathers was by the words of the Torah, so your inheritance is by the words of the Torah. “He will be good to you and give increase to you more than to your forefathers.” Your fathers had been free and became obligated, also you had been free and became obligated. On your fathers there was no yoke of government, but you [are obligated] even though there is on you the yoke of government. Your fathers did become obligated only after fourteen years, seven they conquered and seven they distributed, but you became obligated [immediately when you entered. Your fathers did become obligated only after they had acquired all, but you become obligated]⁶⁴²The Genizah text shows that this argument from Ševi‘it belongs to the text here also. The text here is an abbreviation of the original from Ševi‘it. for every single piece at the moment you acquire it.

‘This is the way [conducive to] the study of the Torah: a morsel of bread with salt thou shalt eat.’¹⁶³Cf. Sanh. 111a (Sonc. ed., p. 762). [Rab] saw [R. Kahana] indulging himself¹⁶⁴He was dressing his hair instead of attending to his studies. and asked him, ‘Do you not know of the verse,¹⁶⁵Or, do you not accept the teaching? Neither is it found in the land of the living¹⁶⁶Job 28, 13. [which means that] the Torah will not be found in one who attends to his needs [instead of studying it constantly]?’ He replied, ‘It refers to [abstention from pleasant things] which enter the body, but does it refer also to such matters?’¹⁶⁷As dressing one’s hair. [Rab] said to him, ‘Has it not been taught:¹⁶⁸Ber. 57b (Sonc. ed., p. 356). Three things enter the body without its deriving any benefit therefrom, viz. melilot,¹⁶⁹A kind of clover. date-berries and unripe dates; three things do not enter the body but it derives benefit therefrom, viz. washing, anointing and regular motions?’ He asked him, ‘Does, then, the study of the Torah entail affliction?’ He replied, ‘Yes, for it is written, It is good for me that I have been afficted, in order that I might learn Thy statutes.¹⁷⁰Ps. 119, 71. Furthermore, is [Torah] found [in all others] except those [who attend to their wants]? But has it not been taught:¹⁷¹‘Erub. 55a (Sonc. ed., p. 384). It is not in heaven¹⁷²Deut. 30, 12. [which means that] Torah will not be found with those who exalt their knowledge, Neither is it beyond the sea [which means that] it will not be found among merchants, traders and sailors. With these Torah is not found but craftiness is found. And whence do you know that beyond [‘eber] the sea refers to merchants? For it is written, And there passed by [wayya‘abru], Midianites, merchantmen’.¹⁷³Gen. 37, 28. The root of the verb passed is the same as of ‘eber, ‘beyond’, and the inference is drawn that the Midianites were merchants who came from beyond the sea.
‘Do not seek greatness for yourself’: so that you should not say, ‘Behold, I study the Torah and what a great man I am!’ Should you do so, the consequence will be that you will occupy yourself with the Torah not for its own sake.

²⁶⁰This is from Peah 1:1, Notes 94–97. Cf. Babli Menaḥot 99b. They asked Rebbi Joshua: May a person teach Greek to his son? He said to them, he may teach him at an hour that is neither day nor night as it is written (Jos. 1:8): “You shall meditate about it day and night.” If it is so, a man would be forbidden to teach a profession to his son since it is written: “You shall meditate about it day and night.” But Rebbi Ismael stated (Deut. 30:19): “Choose life!” That refers to a profession. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Because of informants. Rebbi Abbahu in the name of Rebbi Joḥanan: A person may teach Greek to his daughter since it is an ornament for her. Simeon bar Abba heard that and said: Because he wants to teach his daughters, he attaches it to Rebbi Joḥanan. It should come over me that I never heard it from Rebbi Joḥanan.