Talmud su I Samuele 9:78

For Torah⁴⁰Torah study, including Torah reading. there is written a benediction before, but no benediction is written after. What is written before it? (Deut. 32:3) “For I am invoking the name of the Eternal, attribute greatness to our God.” For food there is written a benediction after, but no benediction is written before. What is written after it? (Deut. 8:10): “You will eat and be satiated, then you must praise”. From where that which is said about one on the other and vice-versa? Rebbi Samuel bar Naḥmani in the name of Rebbi Jonathan: The Name is mentioned in both verses as parallel expressions⁴¹In general, it is assumed in the system of Rebbi Aqiba that a word can have only one meaning. A stronger implication, agreed to by all tannaïtic authorities, is a “parallel expression”. The formal definition of the school of R. Ismael is that if one has a tradition that two equal or synonymous expressions are written in the Torah for purposes of comparison and if these two words are not used for any other inference, then all laws connected with one word apply to the other and vice-versa. The derivation here does not fulfill these conditions; hence, it is labelled to follow the rules of R. Aqiba who is not known to require too much formality in case the verse is used to give a biblical base to an old tradition.. Just as the Name that is mentioned concerning Torah implies a benediction before, so the Name that is mentioned concerning food implies a benediction before. And just as the Name that is mentioned concerning food implies a benediction after, so the Name that is mentioned concerning Torah implies a benediction after. That follows Rebbi Aqiba⁴²Who is an exponent of intensional interpretation, whereas R. Ismael is an exponent of extensional interpretation. The rules of R. Ismael are systematized in his “13 rules” given in the introduction to the halakhic Midrash Sifra on Leviticus. The problem of both Rebbi Aqiba and Rebbi Ismael is that in its mishnaic-talmudic form, the rules of Jewish conduct form a logically consistent whole. It was shown earlier in this chapter, Notes 24 – 29, that rules must be consistent from one application to the next, such as rules of Grace and forming a court of law. But the basis of these laws, the words of the Torah, are unsystematic, fragmentary, and sometimes appear contradictory. Hence, one needs a method of translating the aphoristic text of the Torah in a legally consistent new language; cf. the author’s Logical problems in Jewish tradition, in: Confrontations with Judaism, ed. P. Longworth, Blond, London 1966, 171–196. The rules are discussed in the medieval texts Introduction to the Talmud by R. Samuel Hanaggid and Sefer Keritut of R. Simson of Sens.. What following Rebbi Ismael? Rebbi Yoḥanan in the name of Rebbi Ismael, an inference from the lesser to the greater⁴³קל וחוֹמר, the first rule of R. Ismael. If there are two commandments, A and B, and if every rule for A is no more stringent than the corresponding rule for B, then a rule expressed for A that has no equivalent for B is valid also for B. The Babli (21a) quotes the following qal waḥomer in the name of R. Yoḥanan only and points out that the application here is not justified since it is self-contradictory. The Yerushalmi seems to be of the opinion that in the formulation given here, with “not more stringent” instead of “less stringent”, the argument is logically admissible.. If food that needs no explicit benediction before, needs a benediction afterwards, regarding Torah that needs a benediction before, it is only logical that it should need a benediction afterwards. That works for Torah; what about food? If Torah that needs no benediction afterwards, needs a benediction before, regarding food that needs a benediction afterwards, it is only logical that it should need a benediction before. Rebbi Isaac and Rebbi Nathan say, (1Sam. 9:13): “For he will recite the benediction over the sacrifice and after that the invited guests will eat.”⁴⁴In the Babli (48b) and in the Mekhilta (loc. cit.) this is given in the name of R. Nathan only. A verse from Samuel (Biblical but not Pentateuchal) cannot prove a commandment but can prove a practice. Rebbi Nathan⁴⁵In the Babli and the Mekhilta, this appears in the name of Rebbi Isaac. said, (Ex. 23:24) “you shall serve the Eternal, your God and give praise for your bread and your water”; when is it called your bread and your water, before you eat⁴⁶The full verse seems to read: “You shall serve the Eternal, your God, then He will bless your bread and your water and I will remove sickness from your midst.” The switch from third to first person is awkward in any case. In the Babli (in particular, in the Sephardic incunabula print) it is spelled out: Do not read וּבֵרַךְ “He will bless” but וּבָרֵךְ “and praise”. However, the Bible Concordance of G. Lisowsky (Stuttgart 1958) takes the verse, as it stands, to mean “You shall serve the Eternal, your God, and praise for your bread and your water, then I will remove sickness from your midst.” One may recite a benediction one one’s bread and one’s water only before it is consumed; afterwards one may speak only of nourishment and sustenance.. Rebbi said, if he has to give praise when he ate and is satiated, somuch more at a time when he is hungry for food. That is for food, what about Torah? If food, which sustains only temporary life, needs a benediction before and after, Torah, which sustains eternal life, so much more⁴⁷In the Babli and the Mekhilta this is a קל וחוֹמר of Rebbi Ismael..

⁴⁵The following is quoted from Berakhot 7:1, Notes 40–52 (ב). For Torah⁴⁶Torah study, including Torah reading. there is written a benediction before, but no benediction is written after. What is written before it? For I am invoking the name of the Eternal, attribute greatness to our God⁴⁷Deut. 32:3.. For food there is written a benediction after, but no benediction is written before. What is written after it? You will eat and be satiated, then you must praise⁴⁸Deut. 8:10.. From where that which is said about one on the other and vice-versa? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: The Name is mentioned in both verses as parallel expressions⁴⁹In general, it is assumed in the system of Rebbi Aqiba that a word can have only one meaning in the Pentateuch. A stronger implication, agreed to by all tannaitic authorities, is a “parallel expression”. The technical term is equal cut. The formal definition of the school of R. Ismael is that if one has a tradition that two equal or synonymous expressions are written in the Torah for purposes of comparison and if these two words are not used for any other inference, then all laws connected with one word apply to the other and vice-versa. The derivation here does not fulfill these conditions; hence, it is labelled to follow the rules of R. Aqiba who is not known to require too much formality in case the verse is used to give a biblical base to an old tradition.. Just as the Name that is mentioned concerning Torah implies a benediction before, so the Name that is mentioned concerning food implies a benediction before. And just as the Name that is mentioned concerning food implies a benediction after, so the Name that is mentioned concerning Torah implies a benediction after. That follows Rebbi Aqiba. How following Rebbi Ismael⁵⁰The rules of R. Ismael are systematized in his 13 hermeneutical rules given in the introduction to Sifra on Leviticus.? Rebbi Joḥanan in the name of Rebbi Ismael, an inference de minore ad majus⁵¹The first rule of R. Ismael. If there are two commandments, A and B, and if every rule for A is no more stringent than the corresponding rule for B, then a rule expressed for A that has no equivalent for B is valid also for B. The Babli (Berakhot 21a) quotes the following in the name of R. Joḥanan only and points out that the application here is not justified since it is self-contradictory. The Yerushalmi seems to be of the opinion that in the formulation given here, with “not more stringent” instead of “less stringent”, the argument is logically admissible.. If food that needs no explicit benediction before, needs a benediction afterwards, regarding Torah which needs a benediction before, it is only logical that it should need a benediction afterwards. That works for Torah; what about food? If Torah which needs no benediction afterwards, needs a benediction before, regarding food which needs a benediction afterwards, it is only logical that it should need a benediction before. Rebbi Isaac and Rebbi Nathan say, For he will recite the benediction over the sacrifice and after that the invited guests will eat⁵²1S. 9:13. In the Babli (Berakhot 48b) and in the Mekhilta dR. Ismael (Ba 16, ed. Horovitz-Rabin p. 61) this is given in the name of R. Nathan only. A verse from Samuel (Biblical but not Pentateuchal) cannot prove a commandment but can prove a practice.. Rebbi Nathan said, you shall serve the Eternal, your God, and give praise for your bread and your water⁵³Ex. 23:25. In the Babli and the Mekhilta, this appears in the name of Rebbi Isaac.; when is it called your bread and your water, before you eat⁵⁴The full verse seems to read: You shall serve the Eternal, your God, then He will bless your bread and your water and I will remove sickness from your midst. The switch from third to first person is awkward in any case. In the Babli (in particular, in the Sephardic incunabula print) it is spelled out: Do not read וּבֵרַךְ He will bless but וּבָרֵךְ “and praise”. The Bible Concordance of G. Lisowsky (Stuttgart 1958) takes the verse, as it stands, to mean You shall serve the Eternal, your God, and praise for your bread and your water, then I will remove sickness from your midst. One may recite a benediction on one’s bread and one’s water only before it is consumed; afterwards one may speak only of nourishment and sustenance.. Rebbi said, if he has to give praise when he ate and is satiated, so much more at a time when he is hungry for food. That is for food, what about Torah? If food, which sustains only temporary life, needs a benediction before and after, Torah, which sustains eternal life, so much more⁵⁵In the Babli and the Mekhilta this is an argument of Rebbi Ismael..

The following are written with a he which is not pronounced: when I saw;²⁵Josh. 7, 21, written wa’er’eh and read wa’erë’. and I brought;²⁶ibid. XXIV, 8, written wa’abih and read wa’abi. the lion²⁷2 Sam. 23, 20, written ha’aryeh and read ha’ari. in the Book of Samuel;²⁸This excludes the parallel passage in 1 Chron. 11, 22 where ha’ari is both written and read. was he found;²⁹Jer. 48, 27, written nimẓa’ah but the reading is nimẓa’. and … saw;³⁰ibid. III, 7, written wattir’eh and read watter’ë’. this [city];³¹ibid. XXVI, 6, written hazzothah and read hazzoth. evil;³²Micah 3, 2, written ra‘ah and read ra‘. [the] evil;³³Jer. 18, 10, written hara‘ah and read hara‘. gone down;³⁴ibid. XV, 9, written ba’ah and read ba’. and he shall come;³⁵ibid. XLIII, 11, written uba’ah and read uba’. and a line;³⁶1 Kings 7, 23, written weḳaweh and read weḳaw. and a line;³⁷Zech. 1, 16, as in the preceding note. thoroughly;³⁸V incorrectly gives the keyword as wera‘. Ps. 51, 4, written harbeh and read hereb. them that love me;³⁹Prov. 8, 17, written ’ohabehah and read ’ohabai. and … friend;⁴⁰ibid. XXVII, 10, written were‘eh and read were‘a. deal;⁴¹Ruth 1, 8, written ya‘aseh and read ya‘as. open;⁴²Dan. 9, 18, written piḳḥah and read peḳaḥ. a lion;⁴³Lam. 3, 10, written ’aryeh and read ’ari. V incorrectly connects this with the next word joining them together as one. these;⁴⁴Ezra 5, 15, written ’elleh and read ’el. venison.⁴⁵V incorrectly reads ẓur. Gen. 27, 3, written ẓedah and read ẓayid.
The reverse is the case with the following:⁴⁶In the preceding a written he is not pronounced, but the following are spelt without a he which is to be pronounced. and multiplied;⁴⁷Josh. 24, 3, written wa’ereb and read wa’arbeh. on the housetop;⁴⁸1 Sam. 9, 26, written haggag and read haggagah. and they;⁴⁹2 Sam. 21, 9, written wehem and read wehemmah. be he;⁵⁰1 Kings 1, 37, written yehi and read yihyeh. and … shal be;⁵¹2 Kings 9, 37, written wehayath and read wehayethah. and behold;⁵²Isa. 41, 23, written wenerë and read wenireh. behold;⁵³ibid. LIV, 16, written hen and read hinneh. planted;⁵⁴In Jer. 17, 8, referring to yireh (shall … see) which is spelt without the final hei. Gedaliah;⁵⁵ibid. XL, 16, referring to ta‘aseh (do) which is without the final hei. and … she doted;⁵⁶Ezek. 23, 16, written watta‘gob and read watta‘gebah. the measure;⁵⁷ibid. XLV, 3, where ḥamesh (five) is written and ḥamishshah read. and I shall be glorified;⁵⁸Hag. 1, 8, written we’ekkabed and read we’ekkabedah. three;⁵⁹In Prov. 30, 18, we’arba‘ (yea, four) is written and we’arba‘ah read. she considereth;⁶⁰ibid. XXXI, 16, naṭa‘ (planteth) is written and naṭ‘ah read. she perceiveth;⁶¹ibid. 18, ballayil (by night) is written and ballayelah read. arise;⁶²In Lam. 2, 19, the same variant occurs as in the preceding. remember;⁶³ibid. V, 1, habbeṭ (behold) is written and habbiṭah read. turn Thou us;⁶⁴ibid. 21, wenashub (and we shall be turned) is written and wenashubah read. thou hast declared;⁶⁵1 Sam XXIV, 19, we’at is written and we’attah read. thou … hast cursed;⁶⁶Eccles. 7, 22, where the same variant occurs as in the preceding. Thou hast set;⁶⁷Ps. 90, 8, written shatta and read shattah. Thou hast made;⁶⁸Neh. 9, 6, written ’at and read ’attah. is sore affrighted;⁶⁹In Ps. 6, 4 the same variant occurs as in the preceding. the carved work thereof;⁷⁰ibid. LXXIV, 6, written we‘at and read we‘attah. with her harlotries;⁷¹In Ezek. 23, 43, written ‘at and read ‘attah. turn back;⁷²In Ruth 1, 12, lekna (go your way) omits the final hei. disclose;⁷³ibid. IV, 4, where we’eda‘ (that I may know) is written and read we’ede‘ah. Thou [hast] made an hedge;⁷⁴In Job 1, 10, ’at (Thou) is written and ’attah read. and [he] saw.⁷⁵ibid. XLII, 16, written wayyar and read wayyireh.

The following are written as one word and read as two words: fortune is come;⁷⁶Gen. 30, 11, written baggad and read ba’gad. a fiery law;⁷⁷Deut. 33, 2, written ’eshdath and read ’esh dath. consumed of the fire;⁷⁸Jer. 6, 29, written me’eshtam and read me’esh tam. what mean ye;⁷⁹Isa. 3, 15, written mallakem and read mah lakem. and, behold, he;⁸⁰Jer. 18, 3, written wehinnehu and read wehinneh hu’. what they;⁸¹Ezek. 8, 6, written mahem and read mah hem. Bani, of;⁸²1 Chron. 9, 4, written Binyamin and read Bani min. of the Benjamites;⁸³ibid. XXVII, 12, written lebenyemini and read labben yemini. the helpless;⁸⁴Ps. 10, 10, written ḥelka’im and read ḥel ka’im. may He incite death;⁸⁵ibid. LV, 16, written yashshimaweth and read yashshi maweth. of the proud oppressors;⁸⁶ibid. CXXIII, 4, written lig’eyonim and read lig’ë yonim. out of the whirlwind;⁸⁷Job 38, 1, written minhasse‘arah and read min hasse‘arah. out of a whirlwind;⁸⁸ibid. XL, 6, written minse‘arah and read min se‘arah. were broken down.⁸⁹Neh. 2, 13, written hammeperuẓim and read hem peruẓim.
The reverse of the above are the following:⁹⁰Which are written as two words and read as one. when … were merry;⁹¹Judg. 16, 25, written ki ṭob and read ḳetob. of Benjamin;⁹²1 Sam. 9, 1, written mibben yamin and read mibbinyamin. that … may be increased;⁹³Isa. 9, 6, written lamed-mem resh-beth-he and read lemarbeh. out of the cave;⁹⁴1 Sam. 24. 8, written min hamme‘arah and read mehamme‘arah. by Myself;⁹⁵Isa. 44, 24, written mi’itti and read me’itti. with their axes;⁹⁶2 Chron. 34, 6, written beḥar bothehem and read beḥarbothehem. from the daughter;⁹⁷Lam. 1, 6, written min bath and read mibbath. like the ostriches.⁹⁸ibid. IV, 3, written kaye ‘enim and read kayye‘enim.

It is written (Ps. 50:23): “To him who makes a road I shall show the help of God.⁹⁴This refers to the opinion of R. Aqiba that a private person may not make improvements in the public domain. The verse is explained in Lev. rabba 9(2), Tanḥuma Teẓawweh 9, to refer to those who install lighting on public roads at their own expense. Hence, improving the public domain is a meritorious deed. The text which proves this, from “Since R. Simeon …” to the end of the paragraph, is a slightly shortened version of the Midrash text.” There is a difference here, because this is an improvement which becomes a defect⁹⁵Filling potholes with earth alone is only a temporary expedient that will lead to larger potholes the next rainy season.. Since Rebbi Simeon ben Laqish said, Saul merited the kingship only because his grandfather lit lights for the public; for that he was called “Ner”. One verse (1Chr. 8:33) says “Ner begot Qish.” Another verse (1S. 9:1) says “Qish the son of Abi’el.” Was not his name Abi’el? But his name became Ner because his grandfather lit lights for the public.

³⁰⁰Parallels in Midrash Samuel 13, 27; Num. rabba 9(29); Tanḥuma Buber Ḥuqqat 8, Tanḥuma Ḥuqqat 4; Babli Sanhedrin 49a. It is written³⁰¹2S. 14:25.: “No man in Israel was beautiful like Absalom, to be very much praised.” I could think, in everything. The verse says, “from his foot sole to the top of his forehead³⁰²But his hair was questionable.”. It is written³⁰³1S. 9:2.: “He had a son whose name was Saul, select and good, no one of the Children of Israel was better than he.” I could think, in everything. The verse says, “from his shoulder on he was higher than all the people.” But about Abner, what is written³⁰⁴2S. 3:38.? “You should know that a leader and great man fell today in Israel.” ³⁰⁵To the end of the paragraph, this is from Peah 1:1, Notes 176–179. The question asked is, why did Providence let Abner lose his usual caution when dealing with Joab. The presumed argument between Saul and Abner is explained in detail in the commentary by R. Ḥananel (Kairuan, early 11th Cent.) to Sanhedrin 49a, quoted in Arukh (s. v. בור ז) as Yerushalmi text; but clearly it is a paraphrase. (Printed on the margin of the Wilna Babli). Why was Abner killed? Rebbi Joshua ben Levi, Rebbi Simeon ben Laqish, and the rabbis. Rebbi Joshua ben Levi said, because he made fun of the lives of his squires as it is said (2Sam. 2:14): “Let the squires get up and play before us.” R. Simeon ben Laqish said, because he prefaced his name before that of David; that is what is written (2Sam. 3:12) “Abner sent messengers to David the underling, saying: Whose is the land?” He wrote: From Abner to David. The rabbis say, because he did not let Shaul make peace with David. That is what is written (1Sam. 24:5): “My father, see, but see the corner of your coat in my hand!” He said to him, what do you want from the prattling of this one, it was torn off by thorns. But when they came to the circle, he said to him (1Sam. 26:14): “Can you answer, Abner?” About the corner, you said it was torn off by a thorn; were spear and pitcher cut off by a thorn? But some say, because he had it in his power to intervene for Nob, the city of priests, and he did not intervene.

HALAKHAH: ⁵⁴⁰Corrector’s addition, inserted at the wrong place since this paragraph is a direct continuation of the preceding one, showing that at all times a prophet may legally build an altar separate from the official sanctuary. As noted in N. 537, Deuteronomy nowhere declares that only one sanctuary is tolerated, but only that the place of sacrifices must have been chosen by the Eternal. The high cost of official worship as demanded in Num. 28–29 automatically restricts permanent worship to one place, making any additional place used on the authority of a recognized prophet a temporary matter. Rebbi Joḥanan bar Marius understood it from the following⁵⁴¹Jos. 8:30. Since the altar on Mount Ebal was built at the time when the Tent and Moses’s altar were at Gilgal, this proves that at this time secondary public altars were not forbidden.: Then Joshua would build an altar for the Eternal, the God of Israel, on Mount Ebal. Not only Mount Ebal, from where Shilo⁵⁴²That several official and private altars were permitted after the destruction of Shilo.? Samuel took a milk lamb and brought it up totally as elevation offering for the Eternal⁵⁴³1S. 7:9.. Rebbi Abba bar Cahana said, three sins were permitted for Samuel’s sheep: It and its hide⁵⁴⁴In Lev. 1:6 it is decreed that an elevation offering is burned without its hide. Babli Zevaḥim 120a., and deficient in time⁵⁴⁵This is not spelled out in the verse. No lamb may be sacrificed on an official altar if it is not at least 8 days old; Lev. 23:27., and he was a Levite⁵⁴⁶He was a descendant of Qoraḥ, and only descendants of Aaron may officiate at a public altar.. Rebbi Yose said, if about this it implies nothing, since Rebbi Abba bar Cahana said, seven sins were permitted for Gideon’s bull⁵⁴⁷Jud. 6:25–27. The stones had been used for an altar of Baal, therefore they were forbidden for all usufruct together with the wood of the Asherah tree. They could have been used only by direct commandment from God. That the bull had been worshipped as a deity is deduced from the involved language in the verse, where a single bull is called “second” to show that two sins were committed with it. (Babli Temurah 28b.) That sacrifices are permitted only during daytime is deduced from Lev. 7:38 (Halakhah 2:5). In Gideon’s time the sanctuary of Shilo was in existence.: Disqualified stones, and Asherah wood, and separated, and worshipped, and night, and outsider, and altar prohibition. He who wants may understand it well from that by Rebbi Samuel bar Naḥman: When he returned to Rama, for there was his house, and there he judged Israel, and there he built an altar for the Eternal⁵⁴⁸1S. 8:17, after the destruction of Shilo.. It is written⁵⁴⁹1S. 9:24., the cook lifted the thigh and what was on it and put before Saul, etc. Rebbi Samuel bar Naḥman said, the thigh and meat⁵⁵⁰The thigh belongs to the officiating Cohen (Ex. 29:27–28); Saul could have received it only if no Cohen was officiating at the altar. Babli Avodah zarah 25a, Zevaḥim 119b.. Rebbi Joḥanan said, the thigh and the fat tail⁵⁵¹The fat tail is to be burned on the altar, Lev. 3:9.. Rebbi Eleazar said, the thigh and the breast⁵⁵⁰The thigh belongs to the officiating Cohen (Ex. 29:27–28); Saul could have received it only if no Cohen was officiating at the altar. Babli Avodah zarah 25a, Zevaḥim 119b., as Rebbi Eleazar said, the thigh and the breast belong to the Cohanim at a public altar but to the owner at a private altar. Rebbi Ze`ira in the name of Rebbi Eleazar: The hide of the elevation sacrifice belongs to the Cohanim at a public altar<sup>552</sup>In Lev. 7:8 it is decreed that the hide belongs to the officiating Cohen. Since a non-Cohen was shown to be able to officiate at a private altar, the hide belongs to the owner. Babli Zevaḥim 119b. but to the owner at a private altar. Rebbi Ze`ira in the name of Rav Jeremiah: The contribution of a thanksgiving sacrifice⁵⁵³The officiating Cohen’s part of the breads accompanying the sacrifice, Lev. 7:14. belongs to the Cohanim at a public altar but to the owner at a private altar. Rebbi Joḥanan asked, is the night qualified at a private altar⁵⁵⁴Since on an official altar sacrifices are possible only during daytime, Halakhah 2:5.? Rebbi Eleazar answered, is it not written,⁵⁵⁵1S. 14:34. It is stated in the verse that the slaughter was in the night; in v. 35 it is stated that Saul built an altar. Saul said, disperse under the people and tell them, every man shall bring to me his ox, etc. And it is written⁵⁵⁶1S. 14:33, they engaged in pagan slaughter., they told Saul saying, behold the people are sinning against the Eternal by eating on the blood, etc. How is this? The night for profane {slaughter}, and the day for sacrificial. When Rebbi Joḥanan heard this, he said, well did Rebbi Eleazar teach us⁵⁵⁷That the verse emphasizes profane slaughter during nighttime. Babli Zevaḥim 120a..