Talmud su Ester 8:78

Anyone who becomes a proselyte for the sake of [marrying a Jewish] woman, or out of fear, or love¹⁵[Of the Jews, perhaps deriving material advantage from his conversion.] is not a proselyte. Similarly R. Judah and R. Nehemiah said: All [the Gentiles] who were converted in the days of Mordecai and Esther were not genuine proselytes, as it is stated, And many from among the peoples of the land became Jews; for the fear of the Jews was fallen upon them.¹⁶Esth. 8, 17. Anyone who is not converted from purely religious motives¹⁷lit. ‘to the name of Heaven’. is not a proselyte. [60b]

³²This paragraph was added to the ms. by a corrector. While there is no logical necessity for the addition of this text, it is copied from a Yoma text, not from Berakhot. In Berakhot the quotes from Esther make sense, v. 6:11 preceding 6:12. The paragraph also is copied in Qonteros Aḥaron(Q, Chapter 1, Note 44; p. 311) which also quotes 6:12 before v 6:11. The text of Q is identical with that given here except that the Aramaic endings are ה not א; babylonized spelling is to be expected from all correctors.[Explanation³³Greek δήλωμα.: The great Rebbi Ḥiyya and Rebbi Simeon ben Halaphta were walking in the valley of Arbela before morning and saw “the morning hind” that started radiating. The great Rebbi Ḥiyya said to Rebbi Simeon ben Halaphta: Great man, so will be the deliverance of Israel; it starts out very small and grows and radiates as it goes on. What is the reason ³⁴Micha 7:8.When he³⁵In the biblical text: 1.shall dwell in darkness, the Eternal is my light. So also at the start ³⁶Esth. 2:21.Mordocai was sitting at the king’s gate.” After that ³⁷Esth.6:12.Mordocai returned to the king’s gate. After that ³⁸Esth.6:11.Haman took the garment and the horse. After that: ³⁹Esth. 8:15.Mordocai left the king’s presence in royal garb. After that: ⁴⁰Esth. 8:16.The Jews had light and joy.]

³²This paragraph was added to the ms. by a corrector. While there is no logical necessity for the addition of this text, it is copied from a Yoma text, not from Berakhot. In Berakhot the quotes from Esther make sense, v. 6:11 preceding 6:12. The paragraph also is copied in Qonteros Aḥaron(Q, Chapter 1, Note 44; p. 311) which also quotes 6:12 before v 6:11. The text of Q is identical with that given here except that the Aramaic endings are ה not א; babylonized spelling is to be expected from all correctors.[Explanation³³Greek δήλωμα.: The great Rebbi Ḥiyya and Rebbi Simeon ben Halaphta were walking in the valley of Arbela before morning and saw “the morning hind” that started radiating. The great Rebbi Ḥiyya said to Rebbi Simeon ben Halaphta: Great man, so will be the deliverance of Israel; it starts out very small and grows and radiates as it goes on. What is the reason ³⁴Micha 7:8.When he³⁵In the biblical text: 1.shall dwell in darkness, the Eternal is my light. So also at the start ³⁶Esth. 2:21.Mordocai was sitting at the king’s gate.” After that ³⁷Esth.6:12.Mordocai returned to the king’s gate. After that ³⁸Esth.6:11.Haman took the garment and the horse. After that: ³⁹Esth. 8:15.Mordocai left the king’s presence in royal garb. After that: ⁴⁰Esth. 8:16.The Jews had light and joy.]

MISHNAH: Perotiot⁷⁷All commentaries depending on gaonic sources declare these to be mules about which it is unknown whether their mother was a horse or a donkey and whose ears do not allow to determine the species of their mother. This implies that the opinion of R. Jehudah in the preceding Mishnah is accepted here as opinion of the anonymous majority and, therefore, practice to be followed. This would make superfluous the statement of R. Isaac bar Naḥman in the preceding Halakhah. Now in Arabic, פֻדַט فُرَط is “a horse which outruns all others” (from the root فرط “to surpass”). It might be that the entire sentence speaks of horses and that thoroughbreds are considered a separate species created by what today would be called genetic engineering, while wild horses are the same as a standard domesticated horse. {Cf. also Medieval Latin paraveredus,parifredus “horse” (E. G.).} are forbidden and wild horses⁷⁸Definition of Maimonides. are permitted. A great ape⁷⁹Maimonides explains by Arabic נסנאס, نَسناَس “a fabled animal having only one foot,” in accordance with the Halakhah here, but in his Commentary to Mishnah Yadayim 1:5 he notes that an ape (قِرد) in Egypt is called נסנאס (in modern Farsi, it means Orang Utan). Rebbi Yose holds in Yadaim 1:5 that a great ape is not a human but the Sages there disagree. is a wild animal; Rebbi Yose says they cause impurity in a tent like a human⁸⁰Only human corpses cause impurity in a tent, cf. Chapter 2, Note 180.. The hedgehog⁸¹Biblical קִפֹּד. The Arabic quoted by Maimonides, קנפד, means either “rat” or “hedgehog.” and a squirrel mole⁸²חולדה, the Biblical חֹלֶד, means “mole” (Ḥagigah 1:5, fol. 80c). In Lev. 11:29, the mole is classified with the “crawling things”. The problem is with the qualifier סנאי (or סנײ), which the older commentaries derive from סנה “small bush, tree producing fruit every second year”, but it is difficult to see a mole living in a bush. Maimonides describes the animal as “a kind of fox looking like a mole”. If this animal is classified as “wild animal”, its carcass or parts of it will make impure if touched or carried (even without touching) but only if there is at least the volume of an average olive; if it is classified as a “crawling thing” it does not make impure by being carried, but by touch it makes impure already by the volume of a small lentil. are wild animals. About the squirrel mole, Rebbi Yose says that the House of Shammai say it defiles in the amount of the volume of an olive in carrying, but in the volume of a lentil by touch.
The bison is a domesticated animal; Rebbi Yose says a wild animal⁹⁶For the Sages one is permitted to mate bison and cattle and to plough with an ox and a bison yoked together; for R. Yose it is forbidden.. The dog is a wild animal; Rebbi Meïr says a domesticated animal. The pig is a domesticated animal, the wild donkey a wild animal. Elephant and monkey are wild animals. A human is permitted to plough and draw with all of them.

HALAKHAH: “Perotiot are forbidden and wild horses are permitted.” Rebbi Ammi in the name of Rebbi Eleazar: Ramak is without χαλινός “bit”. As one says (Est. 8:10): “the sons of wild horses”⁸³While in Arabic, רמך (rimāk,armāk) is a mare, R. Ammi insists that in the verse the masculine ending is appropriate and the horses used by the Persian imperial mail were born to domesticated mares but sired by wild (unbridled) horses..

The following are spelt with a waw but read with a yod: prisoners;⁹⁹Gen. 39, 20, written ’asurë and read ’asirë. Abigail;¹⁰⁰1 Sam. 25, 18, written Abugail and read Abigail. I make thee … go up and down;¹⁰¹2 Sam. 15, 20, written anu‘aka and read ani‘aka. chief men;¹⁰²2 Kings 24, 15, written ’ulë and read ’elë. I will … make … straight;¹⁰³Isa. 45, 2, written ’aushir and read ’ayashsher. I will … make them run away;¹⁰⁴Jer. 50, 44, written ’aruẓem and read ’ariẓem. on mine eye;¹⁰⁵2 Sam. 16, 12, written ba‘awoni and read be‘eni. cistern;¹⁰⁶Jer. 6, 7, written bor and read bayir. in their march;¹⁰⁷Nahum 2, 6, written bahalokotham and read bahalikotham. set apart;¹⁰⁸2 Chron. 26, 21, written haḥofshuth and read haḥofshith. V inserts here another example, viz. ‘my way’, but N.Y. declares it to be incorrect and H omits it. wilt thou set;¹⁰⁹Prov. 23, 5, written hata‘uf and read hata‘if. ye might provoke Me;¹¹⁰Jer. 25, 7, written hik‘oseni and read hak‘iseni. make straight;¹¹¹Ps. 5, 9, written haushar and read hayeshar. who were set;¹¹²Ezra 8, 17, written hannethunim and read hannethinim. that taught;¹¹³2 Chron. 35, 3, written hammebonim and read hammebinim. Birzaith;¹¹⁴1 Chron. 7, 31, written Birzoth and read Birzaith. will greatly rejoice;¹¹⁵Prov. 23, 24, written gol yagul and read gil yagil. Dehites;¹¹⁶Ezra 4, 9, written Dehawë and read Dehayë. bring forth;¹¹⁷Gen. 8, 17, written hawẓë’ and read hayẓë’. Harsith;¹¹⁸Jer. 19, 2, written haḥarsoth and read haḥarsith. Luhith;¹¹⁹ibid. XLVIII, 5, written halluḥoth and read halluḥith. the entry;¹²⁰Ezek. 42, 9, written hammebo’ and read hammebi’. the strong;¹²¹Zech. 11, 2, written habbaẓur and read habbaẓir. made to murmur;¹²²Numb. 14, 36, written wayyillonu and read wayyalinu. and Shahazim;¹²³Josh. 19, 22, written weshaḥaẓumah and read weshaḥaẓimah. and a royal diadem;¹²⁴Isa. 62, 3, written uẓenuf and read uẓenif. and a thing of nought and the deceit;¹²⁵Jer. 14, 14, written we’elul wetarmuth and read we’elil wetarmith. and the swallow;¹²⁶ibid. VIII, 7, written wesus and read wesis. and the galleries thereof;¹²⁷Ezek. 41, 15, written we’attoḳeha and read we’attiḳeha. and Tilon;¹²⁸1 Chron. 4, 20, written wetolon and read wetilon. Jehiel;¹²⁹2 Chron. 29, 14, written Jeḥu’el and read Jeḥi’el. and prepare ye;¹³⁰ibid. XXXV, 4, written wehikkonu and read wehakkinu. thy bosom;¹³¹Ps. 74, 11, written ḥoḳeka and read ḥeḳeka. a side-structure;¹³²1 Kings 6, 5, written yaẓu‘a and read yaẓi‘a. Jair;¹³³1 Chron. 20, 5, written Ya‘or and read Ya‘ir. alienate;¹³⁴Ezek. 48, 14, written ya‘abor and read ya‘abir. Jeiel;¹³⁵1 Chron. 9, 35, written Je‘u’el and read Je‘i’el. they wander up and down;¹³⁶Ps. 59, 16, written yenu‘un and read yeni‘un. let … cover them;¹³⁷ibid. CXL, 10, written yekassumo and read yekassemo. they cause … to fall;¹³⁸Prov. 4, 16, written yiksholu and read yakshilu. to strive;¹³⁹Judg. 21, 22, written larub and read larib. singing;¹⁴⁰1 Sam. 18, 6, written lashur and read lashir. Laish;¹⁴¹2 Sam. 3, 15, written Lush and read Layish. for fishers;¹⁴²Jer. 16, 16, written ledogim and read ledayyagim. dross;¹⁴³Ezek. 22, 18, written lesog and read lesig. for a spoil;¹⁴⁴Isa. 42, 24, written limshoseh and read limshissah. their furrows;¹⁴⁵Ps. 129, 3, written lema‘anotham and read lema‘anitham. Mephaath;¹⁴⁶Jer. 48, 21, written mopha‘ath and read mepa‘ath. from Naioth;¹⁴⁷1 Sam. 20, 1, written minnawoth and read minnayoth. stretched-forth;¹⁴⁸Isa. 3, 17, written neṭuwothn and read neṭioth. fruit;¹⁴⁹ibid. LVII, 19, written nob and read nib. Nebai;¹⁵⁰Neh. 10, 20, written Nubai and read Nebai. Nephishesim;¹⁵¹ibid. VII, 52, written Nefushesim and read Nefishesim. leave;¹⁵²2 Sam. 14, 7, written sum and read sim. ready dressed;¹⁵³1 Sam. 25, 18, written ‘asuwoth and read ‘asiyoth. Ephai;¹⁵⁴Jer. 40, 8, written ‘ufai and read ‘ephai. Ephrain;¹⁵⁵2 Chron. 13, 19, written ‘Efron and read ‘Efrain. V incorrectly reads ‘Abarim. the second¹⁵⁶This excludes the first ready in Esth. 3, 14. ready;¹⁵⁷Esth. 8, 13, written ‘athudim and read ‘athidim. their lads;¹⁵⁸Jer. 14, 3, written ẓe‘orehem and read ẓe‘irehem. her little ones;¹⁵⁹ibid. XLVIII, 4, written ẓe‘oreha and read ẓe‘ireha. dung.¹⁶⁰Ezek. 4, 15, written ẓefu‘ë and read ẓefi‘ë. [38b]