Talmud su I Cronache 29:78

Rebbi Yose ben Rebbi Abun said, Rebbi Simeon ben Laqish was passing by the school when he heard them reciting the verse¹³⁹1Chr. 29:21., they sacrificed animal sacrifices and brought elevation sacrifices the next day. He said, he who interrupts follows the House of Shammai; he who reads it as one sentence follows the House of Hillel. One understands elevation sacrifices the next day; but well-being sacrifices the next day? Are not well-being sacrifices brought following the House of Shammai? Rebbi Yose ben Rebbi Abun said, David died on Pentecost; all of Israel were deep mourners and they brought the next day.

Beloved are proselytes [by God], for [Scripture] everywhere uses the same epithets of them as of Israel; [61b] as it is stated, But thou, Israel, My servant, Jacob whom I have chosen.⁷Isa. 41, 8. Jacob is here interpreted as ibid. XLIV, 5, And another shall call himself by the name of Jacob—these are the proselytes of righteousness (cf. towards the end of this tractate). The order of the quotations in V is confused. The term ‘love’ is applied to Israel, as it is stated, I have loved you, saith the Lord,⁸Mal. 1, 2. and the term ‘love’ is applied to proselytes, as it is stated, And He loveth the stranger, in giving him food and raiment.⁹Deut. 10, 18. Israel are called ‘servants’, as it is stated, For unto Me the children of Israel are servants,¹⁰Lev. 25, 55. V omits the quotation. and proselytes are called ‘servants’, as it is stated, To be His servants.¹¹Isa. 56, 6. The term ‘acceptable’ is used of Israel, as it is stated, And it shall be always upon his forehead, that they may be accepted before the Lord,¹²Ex. 28, 38. and the term ‘acceptable’ is used of proselytes, as it is stated, Their burnt-offerings and their sacrifices shall be acceptable upon Mine altar.¹³Isa. 56, 7. The term ‘keeping’ is applied to Israel, as it is stated, The Lord is thy keeper, the Lord is thy shade upon thy right hand,¹⁴Ps. 121, 5. and the term ‘keeping’ is applied to proselytes, as it is stated, The Lord preserveth the strangers.¹⁵ibid. CXLVI, 9. The term ‘ministering’ is applied to Israel, as it is stated, But ye shall be named the priests of the Lord, men shall call you the ministers of our God,¹⁶Isa. 61, 6. and the term ‘ministering’ is applied to proselytes, as it is stated, Also the aliens, that join themselves to the Lord, to minister unto Him.¹⁷ibid. LVI, 6.
Beloved are proselytes seeing that our father Abraham did not circumcise himself when he was twenty or thirty years of age, but when he was ninety-nine years old;¹⁸Cf. Gen. 17, 24. since if he had circumcised himself when he was twenty or thirty years old, no Gentile would have become a proselyte when he had passed the age of twenty or thirty. The Holy One, blessed be He, kept putting it off¹⁹The verb has fallen out of V. until he had reached ninety-nine years, so as not to close the door in the face of proselytes, [and to allow more days and years so as to increase the reward of those who do His will, as it is stated, The Lord was pleased, for His righteousness’ sake, to make the teaching great and glorious].²⁰Isa. 42, 21. The passage within brackets is added by MS.K. and H.
Our father Abraham called himself a ger, as it is stated, I am a stranger [ger] and a sojourner with you.²¹Gen. 22, 4. Similarly David, king of Israel, called himself a ger, as it is stated, For I am a stranger [ger] with Thee,²²Ps. 39, 13. and likewise it states, For we are strangers before Thee.²³1 Chron. 29, 15.
Beloved is the Land of Israel because it makes proselytes fit [to be received]. If a man says in the Land of Israel, ‘I am a proselyte’, he is accepted at once, but outside the Land of Israel he is not accepted unless his witnesses are with him. Beloved is the Land of Israel because it atones for iniquities and transgressions, as it is stated, And the inhabitant shall not say: ‘I am sick’, the people that dwell therein shall be forgiven their iniquity.²⁴Isa. 33, 24.
And so you find in the four classes that stand before the Holy One, blessed be He, as it is stated, One shall say: ‘I am the Lord’s’; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel.²⁵ibid. XLIV, 5. One shall say: ‘I am the Lord’s’—this alludes to one who belongs wholly to the Omnipresent and has no admixture of sin. Another shall call himself by the name of Jacob—this alludes to the proselytes of righteousness.²⁶A term to denote the genuine and complete convert. Another shall subscribe with his hand unto the Lord—this alludes to those who repent. And surname himself by the name of Israel—this alludes to those who fear Heaven.

Rebbi Yose ben Rebbi Abun said, Rebbi Simeon ben Laqish was passing by the school when he heard them reciting the verse⁶⁵1Chr. 29:21., they sacrificed animal sacrifices and brought elevation sacrifices the next day. He said, he who interrupts follows the House of Shammai⁶⁶If one reads they sacrificed animal sacrifices, but they brought elevation sacrifices the next day, one implies that the day when Solomon was definitively installed as King in an assembly of all of Israel was a holiday, a natural assumption. While זֶבַח simply means “slaughtered offering”, in the Talmudim the expression always is interpreted to refer to family sacrifices, well-being or thanksgiving offerings. The verse then implies that it was permitted to bring well-being sacrifices on the same day, but not elevation offerings, which seems to follow the House of Shammai. (Since the House of Shammai require that the leaning-on ceremony be performed the day before, this interpretation presupposes that everybody knew in advance what David was going to do; unlikely but not impossible.); he who reads it as one sentence follows the House of Hillel⁶⁷If one reads the verse following the masoretic accents it is one unit and implies that well-being and elevation offerings were brought on the same day, but since the next day was supposed to be a workday, what one should formulate that the verse describe a situation equally acceptable to both Houses.. One understands elevation sacrifices the next day; but well-being sacrifices the next day? Are not well-being sacrifices brought following the House of Shammai⁶⁸This is an objection to the first statement, that the verse may be read supporting the House of Shammai. As usual, the argument refers to the part of the verse not quoted. In the second part of the verse it first is stated that the official offerings were 1’000 bulls, 1’000 rams, 1’000 sheep and their libation, in addition to animal sacrifices (i. e., well-being sacrifices) of all of Israel. This implies that all elevation sacrifices were State sacrifices; following the House of Shammai the well-being sacrifices of all of Israel would have to be mentioned before, not after, the elevation sacrifices.? Rebbi Yose ben Rebbi Abun said, David died on Pentecost⁶⁹Since the obituary notice for David is immediately following (vv. 26–28), it is implied that he died immediately after handing over to Salomon the blueprint for the Temple and the money to cover the expenses.; all of Israel were deep mourners⁷⁰People who are obligated to take care of the burial of any Jew are barred from sacral acts. It is difficult but not totally impossible to combine R. Yose ben R. Abun’s statement with v. 22, that on that day they ate and drank in great joy. and they brought the next day.

Closed gold, which makes all other kinds of gold look like silver. Rebbi Samuel bar Rav Isaac said, it is written, And seven thousand talents of refined silver to cover the walls of the House¹⁰⁹1Chr. 29:4, in the list of preparations David made for the Temple to be built by Solomon.. The entire House he covered with gold¹¹⁰1K. 6:22, in the report on the actual building of the Temple., and you are saying so¹¹¹Why is silver suddenly called gold?? But it was making all other kinds of gold look like silver.

Rebbi Ḥalaphta ben Shaül²⁵³An Amora of the first generation in Israel who occasionally is quoted as a Tanna. His opinion is the only one given here, to the effect that one has to bow down at modim. The Babli (Berakhot 34b) quotes that Rava, Rav Naḥman and Rav Sheshet actually fell down on their knees for modim; the Talmud quotes a baraita which explicitly forbids falling down on one’s knees. Louis Ginzberg assumes that in Israel, falling on one’s knees was always strictly forbidden since their synagogues were built of stone with stone floors and falling on one’s knees on a stone floor outside the Temple is forbidden. In Babylonia, where synagogues were brick with hardened dirt floors, falling on one’s knees was permitted. stated: Everybody bows down with the cantor for the benediction of thanksgiving. Rebbi Zeïra said: But only for the word modim. Rebbi Zeïra was attentive to the Qeroba²⁵⁴Qeroba is the cantor, the שליח ציבור, who presents his own poetic offering of the prayer, the qerovut, קרובות or קרובץ, to the congregation for the repetition of the Amidah, as noted by L. Ginzberg. סבר here seems to mean “to be attentive”, as in the exclamation before the qiddush סברי “please pay attention”.
It seems that Rebbi Zeïra timed his thanksgiving, one of the longer texts given here, so he could end his benediction in unison with the cantor. to bow his head at the beginning and at the end. Rebbi Yose when he came up here²⁵⁵“Coming up” means making aliyah from Babylonia to Israel. The Babli (Soṭa 40a) also reports very short texts by Rav, Samuel, Rebbi Simai (also of the generation between Tannaïm and Amoraïm) and a slightly longer one by Rav Aḥa bar Jacob (a student of Rav Huna, the student of Rav). Most of these texts are so short that they do not lead to the congregation whispering for any length of time. saw them bowing down and whispering. He said to them: What is this whispering? He had not heard what Rebbi Ḥelbo, Rebbi Simeon said in the name of Rebbi Yoḥanan, in the name of Rebbi Jeremiah²⁵⁶A Tanna of the last generation, student of R. Yehudah ben Batyra., Rebbi Ḥanina in the name of Rebbi Miasha²⁵⁷One of the first Tannaïm with the title of “Rebbi”, from the last times of the Second Temple., Rebbi Ḥiyya in the name of Rebbi Simai, and some say, the colleagues²⁵⁸The collective of scholars in the Yeshivah. in the name of Rebbi Simai: We thank You, Master of all creatures, God of praises, eternal Rock, Life of the Universe, Creator, Who resurrects the dead, that You have made us alive, kept us, gave us merit, supported us, and brought us near to give thanks to Your name; praised be You, o Eternal, God of thanksgiving. Rebbi Abba bar Zavda²⁵⁹An Israeli Amora who received his training in the Babylonian academy of Rav. in the name of Rav: We thank You since we are obliged to give thanks; may my lips sing, for I shall sing to You with my soul that You have redeemed; praised are You, o Eternal, God of thanksgiving. Rebbi Samuel bar Inia²⁶⁰A student of Rebbi Aḥa, Israeli Amora of the fourth generation. The name of his father cannot be determined with certainty; the form given here is from the Rome manuscript. In the Venice print it appears as Mina, at other places in the Yerushalmi it appears as Ina, ldi, Bina, Yonah, Yanna, Yannai. The fourth generation of Galilean Amoraïm saw the Roman empire become Christian and lived through the first persecutions that finally forced the following generation to abandon the work on the Jerusalem Talmud. in the name of Rebbi Aḥa: Thanksgiving and praise to Your name, Yours is greatness, Yours is strength, Yours is glory! May it please You, o Eternal, our God and God of our fathers, that You may support us in our fall, straighten us up from our bent state, because You support the falling and straighten up the bent ones, You are full of mercy and nothing exists except You; praised are You, o Eternal, God of thanksgiving. Bar Qappara²⁶¹A contemporary of Rebbi who also made his own compilation of Mishnayot. His full name was R. Eleazar, son of R. Eleazar the Qappar. Since his name is identical to that of his father it is clear that he was a posthumous child; cf. E. and H. Guggenheimer, Jewish Family Names and Their Origins, Ktav 1992, Etymologisches Lexikon der jüdischen Familiennamen, München 1996, both p. xviii.
While the previous texts were quoted in historical order, the text of Bar Qappara should have been the first. The reason may be his extensive use of Biblical verses that were a matter of controversy, see below (and in all Yerushalmi versions this is a formal benediction.) said: For You we fall down, for You we bend down, for You we prostrate ourselves, for You we kneel, to You every knee should fall down and every tongue swears. (1Chr. 29:11–13): Yours, o Eternal, is greatness, strength, glory, victory, and majesty, truly all that is in heaven and on earth; Yours, o Eternal, is the kingdom, and You lift Yourself over all as head. Riches and honor are before You, You rule over all; in Your hand is power and strength, it is in Your hand to make great and strengthen everything. And now, our God, we thank You and praise Your glorious name; with all our heart and soul we prostrate ourselves before You. (Ps. 35:10) My entire self shall say: O Eternal, who is like You, Who saves the destitute from one who is stronger than he is, the destitute and poor from the one who robs him. Praised are You, o Eternal, God of thanksgiving. Rebbi Yudan said: the rabbis used to say all of these²⁶²Statement of Rav Papa in Babli Soṭa 40a. It appears from here that Rav Papa (fifth generation in Babylonia) had good precedent for his ruling from Rebbi Yudan (fourth generation in Israel). The method of Rebbi Yudan/Rav Papa is more adequate to a collection of short statements as given in the Babli than to the very long pieces quoted here in the Yerushalmi.. But some say, either one or the other.