Talmud su I Re 17:78

Rebbi Joshua ben Levi said, why is it called drawing festivity? For from there one was drawing the holy spirit, following you shall draw water in rejoycing from the fountains of salvation¹³Is. 12:3. Babli 50b.. An illustration¹⁴The following (up to Note 21) is from Gen. rabba 98(16) (M. Sokoloff, The Genizah fragments of Bereshit Rabba, Jerusalem 1982, p. 187 l. 21–30). There the statements of RR. Levi and Joḥanan are interchangend.. Rebbi Levi and Jehudah bar Naḥman were taking two tetradrachmas to assemble the congregation before Rebbi Joḥanan. Rebbi Levi went and preached, Jonah ben Amittai was from the tribe of Asher, for it is written¹⁵Jud. 1:31., Asher did not disinherit the inhabitants of Acco and the inhabitants of Sidon. And it is written¹⁶1K. 17:9. This quote presupposes that Jonah ben Amittai was the son of the widow from Sarepta., arise and go to Sarepta which belongs to Sidon. Rebbi Joḥanan came and preached, Jonah ben Amittai was from the tribe of Zevulun, as it is witten¹⁷Jos. 19:10., the third lot fell to the sons of Sevulun according to their families, and it is written¹⁸Jos. 19:13. The verse shows that Gat-Ḥepher belonged to Zevulun., from there it turned eastward to Gat Ḥepher and Et Qaṣin. And it is written¹⁹2K. 14:25., following the word of the Eternal, the God of Israel, which He spoke through His servant, Jonah ben Amittai the prophet from Gat Ḥepher. On the next Sabbath Rebbi Levi said to Jehudah bar Naḥman: you take the two tetradrachmas and go²⁰In Gen. rabba R. Levi gives the money to Jehudah bar Naḥman so that the latter lets him go and give the sermon, to harmonize his statement with R. Joḥanan’s. assemble the congregation before Rebbi Joḥanan. He went and said before them, Rebbi Joḥanan did teach us well, his mother from Asher and his father from Zevulun. And his hip from Sidon²¹Gen. 49:13, from Jabob’s blessing of Zevulun. The one prophet from the tribe of Zevulun came from a mother from Sidonian territory, which was Asher territory., the hip from which he came was from Sidon. And it is written²²Jonah 1:3. The following argument is the reason the preceding Midrash was quoted here, in connection with the water-drawing festivities., he descended to Yafo, when it should have been “he descended to Acco²³As a Galilean he could have used the nearest port.”! Rebbi Jonah said, Jonah ben Amittai belonged to the pilgrims²⁴Who came to Jerusalem in Jehudah, avoiding the Northern sanctuaries in Bethel and Dan., came to the water-drawing festivity and the holy spirit rested on him, to teach you that the holy spirit only rests on a happy heart²⁵Babli Šabbat 30b.. What is the reason? It was when the musical instrument played, God’s spirit was on him²⁶2K. 3:15.. Rebbi Benjamin bar Levi said, it is not written here “it was when he played on the musical instrument”, but it was when the musical instrument played, God’s spirit was on him²⁷This refers to a statement of R. Levi in Berakhot 1:1 (Note 97), that Elisha used David’s Aeolian lyre which played by itself in the wind..

³²Babli 53a. The entire Yerushalmi text is copied there by R. Ḥananel. Rebbi Joḥanan in the name of Rebbi Hoshaia: one adds a limb to it. ³³The text is parallel to Sanhedrin 11:6, Notes 68–69. He lifted his eyes and looked at him. He told him, why are you looking at me? Do I need you that you enjoy it? Thirteen years he went and came before his teacher even though he did not need him. Rebbi Samuel in the name of Rebbi Zeˋira: Was it not enough for him to have paid his respects to his teacher since anybody who pays his respects to his teacher is as if he paid his respects to the Divine Presence. Rebbi Berekhiah, Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba. It is written³⁴Ex. 33:7. and Moses would take the Tent, etc. How far away was it? One mil³⁵2’000 cubits. Ex. rabba 45(4).. It is not written “and it was that anybody asking Moses” but and it was that anybody asking the Eternal. From here that anybody visiting his teacher is as if he was visiting the Divine Presence. Rebbi Ḥelbo, Rebbi³⁶Read: Rav. Ḥuna in the name of Rav: It is written³⁷1K. 17:1. The verse continues: By the Living Eternal … before Whom I stood., Eliahu from Tisbe said, etc. Was not Eliahu the ruler³⁸Greek τύραννος, ὁ (Arukh טרן 3). of the prophets? But it teaches that all the time he was standing before his teacher Aḥiyya from Shilo it was as if he stood before the Divine Presence. Rebbi Ḥelbo in the name of those of the House of Shilo: Even when Eliahu wanted water for his face Elisha would put it on his hands. What is the reason? Here is Elisha ben Shafaṭ³⁹2K. 3:11., it is not written here “who studied Torah”, but who poured water on Eliahu’s hands. It is written⁴⁰IS. 3:1.: The lad Samuel was serving the Eternal before Eli. Did he not only serve Eli? But this teaches that all service which he rendered before his teacher Eli was as if he rendered if before the Divine Presence. Rebbi Ismael stated⁴¹Ex. 18:12. Mekhilta dR. Ismael Yitro Parašah 1 (ed. Horovitz-Rabin p. 196).: And Aaron and all the Elders of Israel came to eat bread with Moses’s father-in-law before god. Did they eat before God? But from here that anyone who receives a friend⁴²In editio princeps of Mekhilta: Sages; similarly Babli Berakhot 64a. is as if he received the Divine Presence.

It is written²⁴1K. 17:1. Elijah the Tisbite, from the inhabitants of Gilead, said to Aḥab: By the Living Eternal One, the God of Israel, before Whom I stood, there will not be dew nor rain these years except by my word. Rebbi Berekhia said, Rebbi Yose and the rabbis. One of them said, he was heard both for dew and for rain; the other one said, he was heard for rain but was not heard for dew²⁵In Berakhot the two statements were added by the corrector. Since these are the essence of the argument in the entire paragraph, the original omission in Berakhot shows that the text there is not original., from²⁶1K. 18:1. But dew is not mentioned. Since the sequel is a justification for the inclusion of praise for giving dew, it shows that including the sentence “Who brings down dew” in the prayer for resurrection is Galilean usage (unknown in Babylonia), as noted by I. Elbogen (Der jüdische Gottesdienst in seiner geschichtlichen Entwicklung, Chapter 2, §9).: Go, appear before Aḥab and I shall give rain on the face of the earth. He who said, he was heard both for dew and for rain, where was the vow of dew dissolved? Rebbi Tanḥum from Edrei said, they are of the opinion that a vow that was dissolved partially is dissolved totally²⁷A minority opinion of R. Aqiba (Mishnah Nedarim9:6) that if in an earthly court part of a vow is annulled (because is was made under false intent), the entire vow is annulled. This is not the majority opinion and is not practice; therefore it does not imply Heavenly standards.. Some want to say, on the occasion of the son of the woman from Sarepta: He called on the Eternal and said, o Eternal, my God, also the widow with whom I am dwelling You are doing evil to kill her son²⁸1K. 17:20.. Rebbi Judah ben Pazi said, about one who stole a doctor’s bag²⁹Greek νάρθηξ, a plant (Ferula communis), word also used for “casket for unguents”. Hesiod has Prometheus carry off the fire in the stalk of a νάρθηξ.. When he left, his son was injured. He returned to him and said: Please, sir doctor, heal my son. He said to him: Go and return my bag because it is full of medicines, and I shall heal your son. So the Holy One, praise to Him, said to Elijah: Go and lift the vow of dew because the dead are resurrected only by dew, then I shall resurrect the son of the Sareptan. And from where that the dead will live only by dew? ³⁰Is. 26:19.Your dead will live, the corpses will arise. Wake up and jubilate, those who dwell in dust! For a dew of light is Your dew, וָאָרֶ֭ץ רְפָאִ֥ים תַּפִּֽיל. What means וָאָרֶ֭ץ רְפָאִ֥ים תַּפִּֽיל? Rebbi Tanḥum from Edrei said, “the earth will give up what is deposited in it.³¹R. Tanḥum from Edrei explains the difficult phrase, it will fell Netherworlds, by reading תַּפִּֽיל in the sense of Mishnaic Hebrew “having a miscarriage”: The Netherworld will expel what is in its belly. (Read totally differently in the Babli, Ketubot111a,111b).”

It is written²⁴1K. 17:1. Elijah the Tisbite, from the inhabitants of Gilead, said to Aḥab: By the Living Eternal One, the God of Israel, before Whom I stood, there will not be dew nor rain these years except by my word. Rebbi Berekhia said, Rebbi Yose and the rabbis. One of them said, he was heard both for dew and for rain; the other one said, he was heard for rain but was not heard for dew²⁵In Berakhot the two statements were added by the corrector. Since these are the essence of the argument in the entire paragraph, the original omission in Berakhot shows that the text there is not original., from²⁶1K. 18:1. But dew is not mentioned. Since the sequel is a justification for the inclusion of praise for giving dew, it shows that including the sentence “Who brings down dew” in the prayer for resurrection is Galilean usage (unknown in Babylonia), as noted by I. Elbogen (Der jüdische Gottesdienst in seiner geschichtlichen Entwicklung, Chapter 2, §9).: Go, appear before Aḥab and I shall give rain on the face of the earth. He who said, he was heard both for dew and for rain, where was the vow of dew dissolved? Rebbi Tanḥum from Edrei said, they are of the opinion that a vow that was dissolved partially is dissolved totally²⁷A minority opinion of R. Aqiba (Mishnah Nedarim9:6) that if in an earthly court part of a vow is annulled (because is was made under false intent), the entire vow is annulled. This is not the majority opinion and is not practice; therefore it does not imply Heavenly standards.. Some want to say, on the occasion of the son of the woman from Sarepta: He called on the Eternal and said, o Eternal, my God, also the widow with whom I am dwelling You are doing evil to kill her son²⁸1K. 17:20.. Rebbi Judah ben Pazi said, about one who stole a doctor’s bag²⁹Greek νάρθηξ, a plant (Ferula communis), word also used for “casket for unguents”. Hesiod has Prometheus carry off the fire in the stalk of a νάρθηξ.. When he left, his son was injured. He returned to him and said: Please, sir doctor, heal my son. He said to him: Go and return my bag because it is full of medicines, and I shall heal your son. So the Holy One, praise to Him, said to Elijah: Go and lift the vow of dew because the dead are resurrected only by dew, then I shall resurrect the son of the Sareptan. And from where that the dead will live only by dew? ³⁰Is. 26:19.Your dead will live, the corpses will arise. Wake up and jubilate, those who dwell in dust! For a dew of light is Your dew, וָאָרֶ֭ץ רְפָאִ֥ים תַּפִּֽיל. What means וָאָרֶ֭ץ רְפָאִ֥ים תַּפִּֽיל? Rebbi Tanḥum from Edrei said, “the earth will give up what is deposited in it.³¹R. Tanḥum from Edrei explains the difficult phrase, it will fell Netherworlds, by reading תַּפִּֽיל in the sense of Mishnaic Hebrew “having a miscarriage”: The Netherworld will expel what is in its belly. (Read totally differently in the Babli, Ketubot111a,111b).”

It is written (1Kings 17:1) “Elijah the Tisbite, from the inhabitants of Gilead, said to Aḥab: By the Living Eternal One, the God of Israel, before Whom I stood, there will not be dew nor rain these years except by my word.” Rebbi Berekhia said, Rebbi Yasa and the rabbis. One of them said, he was heard both for dew and for rain; the other one said, he was heard for rain but was not heard for dew, from (1Kings 18:1): “Go, appear before Aḥab and I shall give rain⁶⁵But dew is not mentioned. The entire piece, whose main place is in Taäniot 1:1, is included to explain the connection of the (summer) praise for dew in the benediction on “resurrection”. The praise for dew was included in the Yerushalmi prayer rite., etc.” And he who said, he was heard both for dew and for rain, where was the vow of dew dissolved? Rebbi Tanḥuma from Edreï⁶⁶He is mentioned only here (and in the parallel in Taäniot). Since he appears together with Rebbi Berekhiah, he must belong to the last generation of Amoraïm in Israel.
It is the minority opinion of Rebbi Aqiba (Nedarim 9:6) that if in an earthly court part of a vow is annulled because it was executed under false intent, then the entire vow is annulled. This is not the majority opinion, hence, it is not the practice and does not imply Heavenly standards. said, they are of the opinion that a vow that was dissolved partially is dissolved totally. Some want to say, on the occasion of the son of the woman from Sarepta, (1Kings 17:20) “He called on the Eternal and said, o Eternal, my God, etc.” Rebbi Judah ben Pazi said, about one who stole a doctor’s bag⁶⁷Greek νάρθηξ, a plant (Ferula communis), word also used for “casket for unguents”, and title of medical works. Hesiod has Prometheus carry off the fire in the stalk of a νάρθηξ.. When he left, his son was injured.He returned to him and said: Please, sir doctor, heal my son. He said to him: Go and return my bag because it is full of medicines, and I shall heal your son. So the Holy One, praise to Him, said to Elijah: Go and lift the vow of dew because the dead are resurrected only by dew, then I shall resurrect the son of the Sareptan. And from where that the dead will live only by dew? (Is. 26:19) “Your dead will live, the corpses will arise. Wake up and jubilate, those who dwell in dust! For a dew of light is Your dew, וְאֶרֶץ רְפָאִים תַּפִּיל.” Rebbi Tanḥum from Edreï said, “the earth will give up those that are deposited in it.⁶⁸Rebbi Tanḥum from Edreï explains the difficult phrase וְאֶרֶץ רְפָאִים תַּפִּיל “it will fell Netherworlds” by taking תַּפִּיל in the sense of Rabbinic Hebrew, “having a miscarriage”, the Netherworld will expel what is in it.”

It is written (1Kings 17:1) “Elijah the Tisbite, from the inhabitants of Gilead, said to Aḥab: By the Living Eternal One, the God of Israel, before Whom I stood, there will not be dew nor rain these years except by my word.” Rebbi Berekhia said, Rebbi Yasa and the rabbis. One of them said, he was heard both for dew and for rain; the other one said, he was heard for rain but was not heard for dew, from (1Kings 18:1): “Go, appear before Aḥab and I shall give rain⁶⁵But dew is not mentioned. The entire piece, whose main place is in Taäniot 1:1, is included to explain the connection of the (summer) praise for dew in the benediction on “resurrection”. The praise for dew was included in the Yerushalmi prayer rite., etc.” And he who said, he was heard both for dew and for rain, where was the vow of dew dissolved? Rebbi Tanḥuma from Edreï⁶⁶He is mentioned only here (and in the parallel in Taäniot). Since he appears together with Rebbi Berekhiah, he must belong to the last generation of Amoraïm in Israel.
It is the minority opinion of Rebbi Aqiba (Nedarim 9:6) that if in an earthly court part of a vow is annulled because it was executed under false intent, then the entire vow is annulled. This is not the majority opinion, hence, it is not the practice and does not imply Heavenly standards. said, they are of the opinion that a vow that was dissolved partially is dissolved totally. Some want to say, on the occasion of the son of the woman from Sarepta, (1Kings 17:20) “He called on the Eternal and said, o Eternal, my God, etc.” Rebbi Judah ben Pazi said, about one who stole a doctor’s bag⁶⁷Greek νάρθηξ, a plant (Ferula communis), word also used for “casket for unguents”, and title of medical works. Hesiod has Prometheus carry off the fire in the stalk of a νάρθηξ.. When he left, his son was injured.He returned to him and said: Please, sir doctor, heal my son. He said to him: Go and return my bag because it is full of medicines, and I shall heal your son. So the Holy One, praise to Him, said to Elijah: Go and lift the vow of dew because the dead are resurrected only by dew, then I shall resurrect the son of the Sareptan. And from where that the dead will live only by dew? (Is. 26:19) “Your dead will live, the corpses will arise. Wake up and jubilate, those who dwell in dust! For a dew of light is Your dew, וְאֶרֶץ רְפָאִים תַּפִּיל.” Rebbi Tanḥum from Edreï said, “the earth will give up those that are deposited in it.⁶⁸Rebbi Tanḥum from Edreï explains the difficult phrase וְאֶרֶץ רְפָאִים תַּפִּיל “it will fell Netherworlds” by taking תַּפִּיל in the sense of Rabbinic Hebrew, “having a miscarriage”, the Netherworld will expel what is in it.”

It is written¹⁴³1K. 16:34; cf. Babli 113a, Tosephta 14:6–9.: In his days did Ḥiel from Bet-El build Jericho; with his first-born Aviram he set the foundation and with his youngest son Seguv he put in the doors. Ḥiel is from the descendants of Josaphat¹⁴⁴Identifying this Hiel with Yehiel, 2K.21:2., Jericho is in the territory of Benjamin. Only that good deeds are put in the hands of the worthy and bad deeds in the hands of the unworthy; therefore, it is said, with his first-born Aviram he set the foundation and with his youngest son Seguv he put in the doors. If it was not appropriate for him to learn from his firstborn Aviram, should he not have learned from the wicked Seguv¹⁴⁵The death of the firstborn could have been an accident; the death of the youngest certainly must be ascribed to Joshua’s curse. (It is presumed here that the children died a natural death, not that they were killed by their father as building sacrifice.)? Because they wanted to make more money¹⁴⁶The rebuilding of Jericho was a real estate investment., the curse ruled over them and they were continuously weakened to confirm what was said¹⁴³1K. 16:34; cf. Babli 113a, Tosephta 14:6–9., following the word of the Eternal, the God of Israel, which He had spoken through Joshua ben Nun. It is written¹⁴⁷1K. 17:1, the verse immediately following 16:34; the medieval division into chapters is misleading.: Elijah the Tisbite, from the inhabitants of Gilead, said to Aḥab: By the Living Eternal, the God of Israel, before Whom I stood, there will not be dew or rain in the coming years except by my word. What is the connection between these¹⁴⁸1K. 17:1, and 1K. 16:34.? The Holy One, praise to Him, had said to Elijah: this Ḥiel is an important personality, go and pay a visit of condolence. He answered, I do not want to go. He asked, why? He said, for if I go and they say things that enrage You, I shall not be able to bear it. He told him, If they say anything that would enrage Me, anything that you decide I shall fulfill. He went and found them discussing the verse¹⁴⁹Jos.6:26.: At that time, Joshua imprecated as follows: Cursed be the man before the Eternal who would build this town, Jericho; with his first-born he shall put in the foundation and with his youngest set the doors. He said, praised be the God of the just, Who fulfills the words of the just. Aḥab also was there. Aḥab said to them, who is greater, Moses or Joshua? They told him, Moses. He said to them, in Moses’s Torah it is written¹⁵⁰Deut. 11:16–17.: Watch yourselves, lest your hearts be seduced, you deviate, and worship other powers and bow down before them. What is written next? The rage of the Eternal will burn against you, He will lock up the sky and there will be no rain. But I did not leave any strange worship that I would not have worshipped, and all good and comforting things came in my generation. He did not uphold the words of Moses; would He uphold Joshua’s words? Elijah told him, it is as you say, by the Living Eternal, the God of Israel, before Whom I stood, there will not be dew or rain in the coming years except by my word. When he heard this, he started crying. That is what is written¹⁵¹1K. 21:27. This belongs to the Nabot affair, not the drought.: When Aḥab heard these words, he tore his garments, put sackcloth on his flesh, fasted, slept in sackcloth and went at. How long did he fast? He fasted for three hours. If he was used to eat at 6 o’clock, he ate at noontime. If he was used to eat at noontime, he ate at three p.m. He went at. What is at? Rebbi Joshua ben Levi said, he went barefoot¹⁵²The early Medieval translator Daud ben Abraham Alfasi in his Jamuˋ (S. L. Skoss, Kitab Jamuˋ Al Alfāz, New Haven 1935) accepts the Jerushalmi’s explanation. Rav Saadya Gaon (נחמיה אלוני, האגרון לדב סעדיה גאון, י־ם תשכט) translates אט as رفق “to be sweet. Compare Arabic اطّ “to creak, to groan”.. It is written:¹⁵³1K.21:28–29. The word of the Eternal went to Elijah the Tisbite as follows: Did you see that Aḥab surrendered before me? The Holy One, praise to Him, said to Elijah: See the good part which I put in My world. A person may sin greatly before Me, but if he repents I am accepting him¹⁴¹This shows that Ahab has part in the World to come, against the Mishnah.. That is what is written, did you see that Aḥab surrendered before Me? You saw that Aḥab repented. Because Aḥab surrendered before me, I shall not bring the evil in his days; in his son’s days I shall bring the evil over his dynasty.