Talmud su I Re 15:30
עַל־חַטֹּ֤אות יָרָבְעָם֙ אֲשֶׁ֣ר חָטָ֔א וַאֲשֶׁ֥ר הֶחֱטִ֖יא אֶת־יִשְׂרָאֵ֑ל בְּכַעְס֕וֹ אֲשֶׁ֣ר הִכְעִ֔יס אֶת־יְהוָ֖ה אֱלֹהֵ֥י יִשְׂרָאֵֽל׃
per i peccati di Geroboamo che peccò e con cui fece peccare Israele; a causa della sua provocazione con cui provocò l'Eterno, il Dio d'Israele.
Tractate Semachot
We do not interrupt the study of the Torah until the soul departs from the dying man.57What follows is also related in M.Ḳ. 21b (Sonc. ed., pp. 135f). [For the variations in the two versions, cf. Bacher, Ag. d. Tannaiten, pp. 298f.] When R. Simeon, the son of R. ‘Aḳiba, fell ill, the latter did not interrupt his expositions in the Academy but made inquiries after him through a messenger. The first messenger came and reported, ‘He is very ill’. He said to [his disciples], ‘Continue to ask questions’. Then a second came and reported, ‘He has grown worse’. R. ‘Aḳiba resumed the study of the Torah. A third came and reported, ‘He is dying’, and he said [to his disciples, ‘Continue] to ask questions’. A fourth came and reported, ‘He is dead’.58lit. ‘he has completed [his life]’. Whereupon he arose, removed the tefillin,59Pious men wore them throughout the day. rent his garments and said to them, ‘Our brother-Israelites, hearken! Until now we had the duty to study the Torah; but from now onward we have the duty to occupy ourselves with honouring the dead’.
A large assembly gathered to bury R. ‘Aḳiba’s son, and he said to them, ‘Bring a bench60To improvise a rostrum. for me to the cemetery’. He stood61GRA reads ‘stood’. upon it and expounded, ‘Our brother-Israelites, hearken! Not because I am a scholar [have you come here], there being greater scholars here than I; not because I am a rich man [have you come here], there being richer men here than I; the men of the Darom62Southern Palestine. know R. ‘Aḳiba, but how should the men of Galilee know him?63A gibe at the Galileans who were not careful to reproduce the traditions which they received from their teachers and their inability to retain their learning. On Judeans and Galileans, cf. ‘Erub. 53a (Sonc. ed., pp. 370f). Men know him, but how should women and young children? I know, however, that your reward is great because you have only taken the great trouble to come here for the honour of the Torah and for the sake of the commandment [to attend the dead to the grave]. I should be comforted though I had seven sons whom I [now] buried. Not that a man desires to bury his children, but I know that my son is destined for the World to Come because he caused the many to be righteous, and64From here to the end of the paragraph is quoted from Aboth V, 21 (Sonc. ed., V, 18, p. 71). whoever causes the many to be righteous, sin occurs not through him, and whoever causes the many to sin, they do not afford him the faculty to repent. Moses was righteous and caused the many to be righteous, [therefore] the righteousness of the many was [considered] dependent on him, as it is stated, He executed the righteousness of the Lord, and His ordinances with Israel.65Deut. 33, 21. Jeroboam, the son of Nebat, sinned and caused others to sin, [therefore] the sin of the many was [considered] dependent on him, as it is stated, For the sins of Jeroboam which he sinned, and wherewith he made Israel to sin’.661 Kings 15, 30.
A large assembly gathered to bury R. ‘Aḳiba’s son, and he said to them, ‘Bring a bench60To improvise a rostrum. for me to the cemetery’. He stood61GRA reads ‘stood’. upon it and expounded, ‘Our brother-Israelites, hearken! Not because I am a scholar [have you come here], there being greater scholars here than I; not because I am a rich man [have you come here], there being richer men here than I; the men of the Darom62Southern Palestine. know R. ‘Aḳiba, but how should the men of Galilee know him?63A gibe at the Galileans who were not careful to reproduce the traditions which they received from their teachers and their inability to retain their learning. On Judeans and Galileans, cf. ‘Erub. 53a (Sonc. ed., pp. 370f). Men know him, but how should women and young children? I know, however, that your reward is great because you have only taken the great trouble to come here for the honour of the Torah and for the sake of the commandment [to attend the dead to the grave]. I should be comforted though I had seven sons whom I [now] buried. Not that a man desires to bury his children, but I know that my son is destined for the World to Come because he caused the many to be righteous, and64From here to the end of the paragraph is quoted from Aboth V, 21 (Sonc. ed., V, 18, p. 71). whoever causes the many to be righteous, sin occurs not through him, and whoever causes the many to sin, they do not afford him the faculty to repent. Moses was righteous and caused the many to be righteous, [therefore] the righteousness of the many was [considered] dependent on him, as it is stated, He executed the righteousness of the Lord, and His ordinances with Israel.65Deut. 33, 21. Jeroboam, the son of Nebat, sinned and caused others to sin, [therefore] the sin of the many was [considered] dependent on him, as it is stated, For the sins of Jeroboam which he sinned, and wherewith he made Israel to sin’.661 Kings 15, 30.
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