Talmud su Osea 5:78

The haughtiness of Jeroboam damned him absolutely²¹Jeroboam is the only person of those mentioned in Mishnah Sanhedrin11:2 as having no part in the Future World who is not rehabilitated in the Yerushalmi Halakhah. The following argument is reproduced in Babli Sanhedrin101b.. Rebbi Yose ben Jacob said, Jeroboam became king at the end of a Sabbatical year. This refers to what is written²²Deut. 31:11., at the end of seven years, at the time of the Sabbatical year, on the festival of Tabernacles, when all of Israel comes to appear before the Eternal, your God, at the place which He shall choose, you shall read this Torah in the presence of all of Israel to their ears. He said, if I am asked to read²³By tradition, on this occasion it is the king who has to read selected portions (Mishnah Sotah6:7). It is presumed that the same was true for the First Temple. There is no provision that two kings could read alternate portions, or if they did, the local king certainly would have precedence. The assertion of the book of Kings that there was a perpetual state of war between the Northern and the Southern kingdoms in the time of Jeroboam (1K. 15:6) is interpreted as a war of words conducted in the House of Study.
Another tradition (mentioned frequently but not undisputed) holds that nobody is allowed to sit in the Temple but a Davidic king (Pesaḥim5:10, Yoma3:2, Soṭah7:7; Babli Sanhedrin101b, Soṭah40a,41a, Yoma25a, Qiddušin78a, Tamid27a). If Yeroboam would have to stand while Rehabeam was sitting, an impossible situation would be created., I have to stand. They will say, the local king has precedence. But if I am reading as second, it is a shame for me. If I do not read, it is a disgrace for me. And if I let them go²⁴Letting the people go to Jerusalem while he remains at Sichem would emphasize the legitimacy of Rehabeam’s rule., they will ascend and desert me. They will go to Rehabeam, Solomon’s son. This is what is written²⁵1K. 12:26.: If this people would go up to sacrifice in the Temple in Jerusalem will this people’s heart return to their master, to Rehabeam. What did he do? He made two golden calves and wrote on their hearts, “they will kill you.” He said, any king who will succeed me will look at them²⁶The king would see the words engraved on the calves and understand that their purpose was to prevent people from observing the assembly in Jerusalem which would undermine his rule.. Rebbi Ḥuna said, companions of ingenious conjurations²⁷Ps. 58:6.. Anybody who joined with him he will make a coconspirator²⁸Correctly reading the first חבר in the verse from the root meaning “to connect” but the second from the homonym meaning “to conjure, to practice sorcery.” Since all kings of Israel adopted his institution of official worship at Bethel as long as that place existed, they became his co-conspirators.. Rebbi Ḥuna said, a slaughtering place deepened by seducers²⁹Hos. 5:2., for he deepened in crime. He said, anybody, I shall kill anybody who makes this public³⁰The reason for the worship of the calves was never made public. Therefore, the sin was the king’s only..

BARAITHA.⁵K 16. The elders were once sitting in the gate when two young lads passed by; one covered his head and the other uncovered his head. Of him who uncovered his head R. Eliezer remarked, ‘He is a bastard’; R. Joshua remarked, ‘He is the son of a niddah’; R. ‘Aḳiba said, ‘He is both a bastard and the son of a niddah’. They said to R. ‘Aḳiba, ‘How did your heart induce you to contradict the opinion of your colleagues?’ He replied, ‘I will prove it concerning him’. He went to the lad’s mother and found her sitting in the market selling beans. He said to her, ‘My daughter, if you will answer the question which I will put to you, I will bring you to the World to Come’. She said to him, ‘Swear it to me’. R. ‘Aḳiba, taking the oath with his lips but annulling it in his heart, said to her, ‘What is the status of your son?’ She replied, ‘When I entered the bridal chamber I was niddah and my husband kept away from me, but my best man had intercourse with me and this son was born to me’. Consequently the child was both a bastard and the son of a niddah. It was declared, ‘R. ‘Aḳiba showed himself to be a great man when he contradicted his teachers’. At the same time they added, ‘Blessed be the God of Israel Who revealed His secret to R. ‘Aḳiba b. Joseph’.
GEMARA. Where can R. ‘Aḳiba [find support for his opinion] from the Torah? For it is written, They have dealt treacherously against the Lord, for they have begotten strange children.⁶Hosea 5, 7. Dealt treacherously means nothing else than immorality, as it is stated, Surely as a wife treacherously departeth from her husband;⁷Jer. 3, 20. and strange children mentioned in the verse are none but the bastard.
‘One uncovered his head’: infer from this that bare-headedness is a gross form of bold-facedness. ‘R. ‘Aḳiba, swearing with his lips’: how could he do this seeing that it is written, Or if any one swear clearly with his lips to do evil?⁸Lev. 5, 4. But not in his heart.⁹An oath to be valid must be uttered with the lips and needs no confirmation by a decision of the mind. Here R. ‘Aḳiba uttered the oath with his lips and therefore it was valid, and no annulment in the mind could render it invalid. Cf. Shebu. 26b (Sonc. ed., p. 143). [An oath] needs no [confirmation by the decision of the] mind. He swore to her in a manner similar to which R. Joḥanan swore to the heathen lady and said to her, ‘I will bring you to the God of Israel’,¹⁰[Cf. Marmorstein, Studies in Jewish Theology, p. 167.] but annulled the oath in his mind.
‘And my best man had intercourse with me.’ How did he chance to be there? As it has been taught:¹¹Keth. 12a (Sonc. ed., p. 63). Formerly the best man slept in the house where the bridegroom and bride slept to examine¹²Emending leshammesh in V to lemashmesh in agreement with Keth. which Rashi explains, ‘So that they should not deceive one another with respect to the evidence of virginity’. the bridegroom and bride [when they entered] the bridal chamber. When the husband discovered that she was niddah he kept away from her. But are best men appointed who are of doubtful character? No; but he pursued her.¹³lit. ‘he attached himself to her’. ‘It was declared: “R. ‘Aḳiba showed himself to be a great man” ’, etc. They¹⁴R. Eliezer and R. Joshua. are described as ‘his teachers’ and also as ‘his colleagues’! When they saw that he prevailed over them, they acknowledged him as ‘colleague’.

Rebbi Joḥanan said, the group of Joḥanan ben Qareaḥ³³⁹Who flouted Jeremiah’s advice and fled to Egypt, 2K. 42. has no part in the World to Come. What is the reason? They were traitors to the Eternal for they produced foreign children. Now a new Moon shall eat their parts³⁴⁰Hos. 5:7..

²¹⁵A similar paragraph is in Gen. r. 80(1). Yose from Maon interpreted²¹⁶In the Talmudim, תרגם is only used for interpretation or translation of Scripture. One has to assume that Yose from Maon was reading Hos. 5 as Hafṭara to Gen. 34 in the Palestinian 3½ year cycle of Torah reading (cf. J. Mann, The Bible as Read and Preached in the Old Synagogue I, Cincinnati 1940). One also has to assume that the Aramaic translator of the Hafṭara had the freedom to expound upon the verses read, similar to what is described in the New Testament (Luke 4:17–20). in the synagogue of Tiberias: Listen to this, you priests²¹⁷Hos. 5:1., why do you not study Torah? Did I not give you 24 gifts²¹⁸The 24 emoluments of priesthood; cf. Hallah 4:11 (Note 146) and the sources quoted there.? They told him, they do not give us anything. And hearken, House of Israel, why do you not give the 24 gifts which I commanded you at Sinai? They told him, the king²¹⁹The Patriarch was responsible for collecting the taxes due from the Jewish population in Palestine; there is an intentional ambiguity whether king refers to the Roman Emperor or the Davidic Patriarch. takes everything. Listen, king’s court, for yours are legal proceedings, for you I did say, these are the priests’ legal rights²²⁰Deut. 18:3.; in the future I shall sit in judgment over you, to stop them and to eliminate them from the world. Rebbi Jehudah the Prince heard this and became angry. He²²¹Yose the Maonite. was afraid and fled. Rebbi Joḥanan and Rebbi Simeon ben Laqish went to appease him. They told him, Rabbi, he is a great man. He²²²The Patriarch. asked them, would it be possible that he²²¹Yose the Maonite. could answer any question which I would ask him? They told him, yes. He asked him: What is that which is written²²³Hos. 2:7.: For their mother whored? Was our mother Sarah a whore? He answered, like daughter like mother²²⁴The text is confirmed by a Genizah fragment (M. Sokoloff, The Genizah Fragments of Bereshit Rabba, Jerusalem 1982, p. 167.) The reading in the printed editions of Gen. rabba הָכָא אָמְרֵי “here, they say” has to be rejected as lectio facilior., like mother like daughter, like generation like the prince, like the prince like the generation, like the altar like its priests. Cahana used to say²²⁴The text is confirmed by a Genizah fragment (M. Sokoloff, The Genizah Fragments of Bereshit Rabba, Jerusalem 1982, p. 167.) The reading in the printed editions of Gen. rabba הָכָא אָמְרֵי “here, they say” has to be rejected as lectio facilior., like the garden like its gardener. He told them, not only did he curse me once in my absence, but he cursed me three times in my presence! He asked him, what is that which is written²²⁵The Genizah fragment shows that instead of “like daughter like mother”, the text read כְּבַיִת כְּאוּמָּא “like dynasty like people, like generation like Prince” with the quote from the verse missing, a much more insulting formulation.: Anybody wanting to formulate a simile about you will state as follows: like mother like daughter; was our mother Leah a prostitute since it is written²²⁶Ez. 16:44., Dinah went out? He told him, for it is written²²⁷Gen. 34:1, the starting verse for the sermon. In both Galilean and Babylonian Aramaic is the prostitute called נַפְקַת בָּרָא “the one who goes out.”, Leah went out towards him. One identifies going out with going out.

There, we have stated⁵⁷⁶Mishnah Idiut 2:9.: “The father bestows on his son beauty, strength, riches, wisdom, and years.” From where beauty? “May Your deeds appear on Your servants, and Your glory on their sons.⁵⁷⁷Ps. 90:16.” Strength, “strong on earth will be his descendants.⁵⁷⁸Ps. 112:2.” Riches, “I was young and became old, but never saw a just man abandoned and his descendants in need of bread.⁵⁷⁹Ps. 37:25.” Wisdom, “you shall teach your sons to argue about them.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).” Years, “that your and your sons’ days be many.⁵⁸⁰Deut. 11:21.” And just as he inherits five qualities, so he owes him the following five things. He feeds him, he gives him to drink, he clothes him, he puts on his shoes, he leads him⁵⁸¹Peah 1:1, Note 119; Babli 31b.. That is what is written⁵⁸²2S. 3:29.: “This should fall on Joab’s head: sufferer from flux and from skin disease, holding the distaff, falling by the sword, and senseless.⁵⁸³This is a slip of the pen; later it is quoted in the language of the verse, “without bread”.” Sufferer from flux, weak. From skin disease, abandoned⁵⁸⁴Cf. Lev. 13:46.. Holding the distaff, uneducated. Falling by the sword, short lived. Without bread, poor. ⁵⁸⁵The Babylonian version is in the Babli, Sanhedrin 48b, and Num.rabba23(13). When Solomon came to kill Joab, he said to him: Your father gave me five sentences; accept them and I can be killed. He accepted them and all of them came to pass on the House of David. Sufferer from flux was Rehabeam: “King Rehabeam with difficulty climbed on his chariot to flee to Jerusalem;⁵⁸⁶1K. 12:18.” some say, he suffered from flux; some say, he was weak. Suffering from skin disease was Uziahu: “King Uziahu suffered from skin disease until the day of his death⁵⁸⁷2Chr. 26:21..” Holding the distaff was Joash: “They punished Joash⁵⁸⁸2Chr. 24:24..” Rebbi Ismael stated: ⁵⁸⁹Mekhilta dR.Ismael,Amaleq 1; Tanḥuma Bešallaḥ 25 This teaches that they gave him over to hardened hoodlums who had never known a woman and they raped him the way women are raped. That is what is written: “Israel’s pride will testify against it,⁵⁹⁰Hos. 5:5, repunctuating עָנָה to עִנָּה.” Israel’s pride will be raped in its face. Falling by the sword, this is Josiah, as is written: “The archers shot at king Josia,⁵⁹¹2Chr. 35:23. In the text: הַיֹּרִים.” and Rebbi Joḥanan said, this teaches that they made his body like a sieve⁵⁹²Babli Mo‘ed qaṭan 28b; Thr.rabbati on 1:18.. Rebbi Ismael stated: 300 arrows were shot at the Eternal’s anointed. Without bread, that is Jehoiachin: “And his meal, a permanent meal was given to him,⁵⁹³2K. 25:30. He never had any money of his own. A completely different interpretation of the verse in Midrash Shemuel 18(5)..”

There are some who marry for sexual indulgence, and there are some who marry for money. There are some who marry for social advancement³²lit. ‘greatness’. and there are some who marry with sincere intention.³³lit. ‘for the sake of heaven’, to fulfil the command to procreate. Of him who marries for sexual indulgence Scripture declares, They have dealt treacherously against the Lord, for they have begotten strange children.³⁴Hos. 5, 7. In Ḳid. 70a (Sonc.ed., p.354) the verse is applied to one who marries for money and it states that ‘he will have unworthy children’, the word strange meaning ‘strange from the ways of decency’. Of him who marries for money Scripture declares, Now shall the new moon devour them with their portions,³⁵ibid. [implying] a month comes and a month goes and their money is gone. He who marries for social advancement will ultimately be deposed from his high position; but he who marries with sincere intention will ultimately have children who will be saviours of Israel.

The Divine Presence would depart from one place and go to another in ten movements: From the Ark’s cover to a cherub; from a cherub to the threshold of the Temple; from the threshold to in between the two cherubs; from in between the two cherubs to the roof of the Sanctuary; from the roof of the Sanctuary to the wall of the outer court; from the wall of the outer court to the altar; from the altar to the city; from the city to the (Temple) Mount; from the (Temple) Mount into the desert. From the Ark’s cover to a cherub, as it is written (II Samuel 22:2), “And He mounted a chariot and flew.” From a cherub to the threshold of the Temple, as it is written (Ezekiel 9:3), “(And the presence of God) went up from the cherub on which it had rested to the threshold of the Temple.” From the threshold to in between the two cherubs, as it is written (Ezekiel 10:18), “And the presence of the Eternal went out from the threshold of the Temple and stopped above the cherubs.” From in between the two cherubs to the roof of the Sanctuary, as it is written (Proverbs 21:9), “It is better to rest upon the corner of a roof.” From the roof of the Sanctuary to the wall of the outer court, as it is written (Amos 7:7), “And behold, my Lord was standing on a wall measured by a plumb line.” From the wall of the outer court to the altar, as it is written (Amos 9:1), “I saw my Lord standing by the altar.” From the altar to the city, as it is written (Micah 6:9), “The voice of the Eternal calls to the city.” From the city to the Mount, as it is written (Ezekiel 11:23), “The Presence of the Eternal ascended from the midst of the city and stood upon the Mount.” From the Mount into the desert, as it is written (Proverbs 21:19), “It is better to dwell in a desert land.” And finally it departed upward, as it says (Hosea 5:15), “I will go and return to My place.”