Talmud su Ezechiele 13:1

Why was Rebbi Simeon ben Laqish offended by this? He was worried about what Rebbi Eleazar said, since Rebbi Eleazar said¹⁰³Ez. 13:9. Babli Ketubot 112a.: My hand will be against the prophets who see vain things and who conjure lies, in my people’s council¹⁰⁴Identifying biblical סוד “council” with rabbinic סוד “secret”. they shall not be; that is the secret of intercalation; in the documents of the House of Israel they will not be inscribed; that is ordination; and to the earth of Israel they shall not come; that is the Land of Israel. Rebbi Eleazar said, when I came here, I said, I have one. When they ordained me, I said, I have two. When I was asked to participate in the intercalation, I said, I have all three with me.

“He should not cover it⁸⁶This reading the Mishnah, יסכך, is only in the Leyden ms. The Arukh and the Tosafists’ tradition read יסבוך “scramble”. Some late mss. have יסכוד “dam up”. with earth but he may use it for a divider.” What is a divider? It divides, as it is said (Ez. 13:10): “He is building a dividing wall.”

‘Five things’, etc.: ‘A round cushion’. Why?²⁷Why is not their stuffing removed before immersion? For it is written, Woe to the women that sew cushions upon all elbows, and make pads for the head of persons of every stature to hunt souls!²⁸Ezek. 13, 18. Here cushions are compared with pads [mispaḥoth]: just as a ‘scab’ [sapaḥath] is clean, as it is written, Then the priest shall pronounce him clean; it is a scab,²⁹Lev. 13, 6. so too is a cushion clean.³⁰i.e. the stuffing in it need not be removed before the cushion is immersed.
The Rabbis taught:³¹Sanh. 68a (Sonc. ed., p. 462). [The story is related in ARN, p. 124ff.] When R. Eliezer fell sick, all the wise men of Israel came to visit him. That day was the Sabbath-eve and he was wearing his tefillin. His son entered to remove them from him,³²Because they are not worn on the Sabbath. but he rebuked him and drove him away in anger. [The son] said to the wise men, ‘I believe that my father’s mind is deranged’. Whereupon [R. Eliezer] exclaimed, ‘His mind and that of his mother are deranged but my mind is not’. As he was dying, he put two of his fingers together and said, ‘Woe to me because of these two Scrolls of the Torah!³³The parallel passage in Sanh. adds: ‘that are wrapped up’, so that they cannot be read. So had it been with his knowledge, none learning from him because he had been excommunicated. Cf. B.M. 59b (Sonc. ed., p. 353). Much Torah have I learnt and much Torah have I taught,³⁴Before the ban. yet I extracted little from the knowledge of my teachers like a dog lapping from the sea. My disciples have only extracted little from me like a painting-stick from its tube. If all the trees were made into pens and all the seas into ink, they would not suffice to write down all that I expounded. Moreover, I have studied three hundred laws on the subject of a deep bright spot³⁵One of the symptoms of leprosy (Lev. 13, 2). and three hundred established laws³⁶i.e. decisions arrived at after discussion. derived from the verse, Thou shalt not suffer a sorceress to live,³⁷Ex. 22, 17. and no man, excepting ‘Aḳiba b. Joseph, ever questioned me thereon’ [54a].
The master said, ‘Like a dog lapping from the sea’—he compared himself to a dog! He said it with reference to his disciples. And why to his disciples? Because they did not visit him during his illness; and it has been taught: He said concerning them, ‘I will be surprised if they die a natural death’.³⁸Sanh. loc. cit.