Talmud su Abacuc 3:6

HALAKHAH: “The bull of an Israel which gored a bull of a non-Jew,” etc. Rav said, “He saw and permitted Gentiles³⁶Hab. 3:6. The usual translation is: “He saw and made peoples jump” (by an earthquake).,” He permitted the Gentiles’ money³⁷In the Babli, 38a, a statement of R. Abbahu, applies to those Gentiles who violate the Noahide commandments. Cf. Lev. rabba 13(2); Tanḥuma Buber Šemini 10; Deut. rabba Eqeb 1 (some mss.).. Ḥizqiah said, “He appeared from Mont Paran³⁸Deut. 33.2. The list of peoples living around Sinai is traditionally interpreted as a list of those to whom the Torah was offered first but who declined, and only Israel did accept (Babli Avodah zarah 2b; Sifry Deut.343; Pesiqta dR. Cahana Berakhah, ed. Buber 199b; Tanḥuma Berakhah 4 (Buber 3); Pseudo-Jonathan Deut. 32:2); Midrash Tannaïm Deut. 32:2.,” He appeared in front of the Gentiles; Rebbi Yose ben Ḥanina said, He made them poor³⁹This statement possibly is fragmentary; cf. the formulations in the sources indicated in the preceding two Notes.. Rebbi Abbahu in the name of Rebbi Joḥanan said, following their laws⁴⁰It is stressed in Ex. 21:1 that the laws of that Chapter is before them; it applies only to intra-Israelite lawsuits. An application to suits involving Gentiles is illegitimate (Sifry Deut. 16; Mekhilta dR. Ismael Neziqin 1). Gentile law does not recognize payment for half the damages.. Rebbi La said, this was not said referring to this topic, but to what Rebbi Ḥiyya stated⁴¹Tosephta 4:2.: If a Gentile’s bull gored another Gentile’s bull, even though they accepted to be judged by the laws of Israel, he is liable for full damages whether tame or notorious. On that it was said that Rebbi Abbahu said in the name of Rebbi Joḥanan, following their laws.

Rav, and Rebbi Ḥanina, and Rebbi Jonathan, and Bar Qappara, and Rebbi Joshua ben Levi said, this scroll had be said to Moses on Sinai; only there is no earlier and later in the Torah¹⁶⁷Babli Pesaḥim 6a. Since the Torah is a timeless document, the historical succession must be irrelevant. In philosophical terms, they support Mendelssohn and possibly Maimonides, proponents of an abstract Judaism, against Jehudah Hallevi’s Judaism as historical religion. The argument, mutatis mutandis, is found again in the attempts at justification of the medieval pseudepigraph Zohar as Tannaitic document.. Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, Prophets and Hagiographs will in the future be nullified, but the five books of the Torah will never be nullified. What is the reason? A strong voice, never ending¹⁶⁸Deut. 5:19.. Rebbi Simeon ben Laqish said, also the Esther scroll and practices will never be nullified. It is said here, a strong voice, never ending, and it is said there, their remembrance will not end from their descendants¹⁶⁹Esth. 9:28.. Practices? His practices are eternal¹⁷⁰Hab. 3:6. R. Joḥanan follows the first generation Amoraim in accepting Judaism as an abstract religion, which therefore is open to total re-interpretation [which even envisages disappearance of biblical holidays (Midrash Mishle 9[2]; Responsa Rashba #93.] R. Simeon ben Laqish accepts Judaism as historical religion whose rules do evolve but cannot be revolutionized..