Talmud su II Samuele 19:46

At 70, a death of love. (Ps. 90:10): “The days of our lives are then 70 years.” At 80, death of old age, as it is said: “At most, 80 years.” Also thus Barzilai²⁰In verse 33, he is described as “extremely old, 80 years of age.” said to David (2S. 19:36): “I am today 80 years of age, do I still know good from bad?”

May one write two or three words from a verse⁶³Is it permitted to use parts of verses to make a point in a letter, implying that the words were written without the required ruled lines and not in square script. Instead of a reasoned answer it is pointed out that not only did Amoraim of all generations use biblical quotes in their letters but also that they did not adhere closely to the text.? Mar Uqba sent a letter to the Head of the Diaspora who went to sleep and got up with song: Israel, do not enjoy like the Gentiles⁶⁴Hos. 9:1.. Rebbi Aḥa wrote, the remembrance of the just is a blessing⁶⁵Prov. 10:7.. Rebbi Ze`ura wrote, Joash the King did not remember⁶⁶2Chr. 24:22.. Rebbi Jeremiah sent a letter to Rebbi Jehudah Nesia, to hate your lovers, to love your hater⁶⁷2S. 19:10. The order of the quotes is inverted.. Rebbi Ḥiyya, Rebbi Yasa, and Rebbi Immi judged Tamar. She went and complained about them to the prefect⁶⁸Greek ’ανθύπατος. of Sepphoris. They sent and wrote to Rebbi Abbahu⁶⁹Who was Rabbi of Caesarea Philippi, residence of the prefect’s superior. The judgment rendered by the three rabbis could be interpreted by the Roman authorities as an act of rebellion, usurping the role of Roman criminal courts. Since the Talmudim do not indicate that the rabbis were killed or jailed, R. Abbahu must have been more successful than he indicates in his letter., who wrote back to them, (twice) [already]⁷⁰The reading of the (scribe) has to be preferred over that of the [corrector]. we pacified the three informers⁷¹Reading delatores with Graetz., the well born, the well learned, and Tarshish, Eutokos, Eumathes, Thalassios⁷²Conjectured name.; but the rebellious Tamar remains in her rebellious state; we tried to soften her but in vain did one smelt to refine⁷³Jer. 6:29.. Rebbi Mana sent a letter to Rebbi Hoshaia ben Rebbi Shammai, your beginnings were small, your future may be much expanding⁷⁴Job8:7. In the second half of the verse, the word order and spelling are changed..

²⁴Cf. M.Ḳ. 28a (Sonc. ed., p. 182). In j.Bik. II, 1, 64C there are variants in the enumeration. If one dies under fifty, that is death by kareth;²⁵Cf. J. Rabbinowitz, Mishnah Megillah, p. 54. at fifty-two, that is the death of Samuel of Ramah; at sixty, that is the death referred to in the Torah, as it is stated, Thou shalt come to thy grave in ripe age;²⁶Job 5, 26; in ripe age is בכלח in Heb., the numerical value of the letters being sixty. Cf. M.Ḳ. loc. cit. at seventy, that is the death of the hoary head, as it is stated, The days of our years are threescore years and ten;²⁷Ps. 90, 10. at eighty, that is the death of a vigorous old man,²⁸lit. ‘of strength’. as it is stated, Or even by strength fourscore years.²⁹ibid. More than this is a life of trouble, for so³⁰This is GRA’s reading; V and H have ‘and likewise Barzilai’ and insert ‘more than this is a life of trouble’ after the quotation. Barzilai the Gileadite said to David, I am this day fourscore years old; can I discern between good and bad?³¹2 Sam. 19, 36.

Rebbi Aḥa instructed about him who comes from the road and his feet ache that he is permitted to wash them with water²³⁴This is permitted in all cases as a medical necessity.. It has been stated: “A mourner and one excommunicated are permitted to wear sandals on a trip. When they come to town they should remove them. The same holds for the Ninth of Av and public fasts²³⁵Public fast days in times of draught. Babli 15b..” It is stated: “At a place where one is used to greet mourners on the Sabbath one may do so. In the South one does greet²³⁶The questionable “greeting” includes a phrase similar to the one prescribed in the Babli” “It is Sabbath where one may not console but consolation soon may come to you.”.” ²³⁷Gen. rabba 100(7). The great Rebbi Hoshaya went to some place, saw there mourners on the Sabbath and greeted them. He said to them: “I do not know the custom of your place, but be greeted according the custom of our place.” Rebbi Yose, son of Rebbi Ḥalaphta²³⁸He is the Tanna usually referred to simply as “R. Yose.”, praised Rebbi Meïr before the people of Sepphoris: A great, holy, and meek man. At some time, he saw mourners on the Sabbath and greeted them. They said to him: Is that the one whose praise you proclaim? He said to them, what did he do? They said to him, he saw mourners on the Sabbath and greeted them. He said to them: you have to recognize his strength; he comes to make you aware that there is no mourning on the Sabbath²³⁹He and R. Meïr induced the people in Galilee to adopt the custom of the South (i. e., Lydda and its surroundings) to allow mentions of consolation on the Sabbath. Babli 24a.. That is what is written²⁴⁰Prov. 10:22.: The Eternal’s blessing makes rich, that is the blessing of Sabbath, He will not add grief to it, that is mourning, as it is said²⁴¹2S.19:3.: The king is grieving about his son.

What is a couch and what is a dargesh? Rebbi Jeremiah²³⁸He is the Tanna usually referred to simply as “R. Yose.” said, one that one plaits³⁰Ex. 23:2. This declares rabbinic consensus to be superior to prophetic inspiration. This claim of rabbinic authority to override the will of Heaven is the mirror image of Jesus’s claim (Matth. 12:8) that the prophet (Son of Man) is master over biblical laws. on its body is a couch and one that one does not plait on its body²³⁹He and R. Meïr induced the people in Galilee to adopt the custom of the South (i. e., Lydda and its surroundings) to allow mentions of consolation on the Sabbath. Babli 24a. is a dargesh. But have we not stated²⁴⁰Prov. 10:22. “Bed and crib after he rubs them with fish skin²⁴¹2S.19:3.” If he plaits on its body, why does he rub²⁴²Babli 24a.? Rebbi Eleazar said, explain it with those Caesarean cribs that have holes²⁴³One has to wear the kaftan which was torn in honor of the deceased for the entire week (except the Sabbath) but after the funeral the tear should not be seen..

It is stated: “In a place where one is used to greet mourners²⁹⁹Wishing them well. on the Sabbath one may do so. In the South one does greet.” The great Rebbi Oshaya³⁰⁰One of the foremost students of Rebbi, the compiler of the Mishnah, and of Rebbi Ḥiyya. He was from the region of Lod in the South, but he studied in Galilee. In his story, the Aramaic verb for “to see” is חזי in Southern (and Babylonian) Aramaic. In the following story about Rebbi Yose from Galilee, the corresponding verb is Galilean Aramaic חמי. went to some place, saw there mourners on the Sabbath and greeted them. He said to them: “I do not know the custom of your place, but be greeted according the custom of our place.” Rebbi Yose, son of Rebbi Ḥalaphta, praised Rebbi Meïr before the people of Sepphoris: A great, holy, and meek man. At some time, he saw mourners on the Sabbath and greeted them. They said to him³⁰¹In this entire story, the singular refers to Rebbi Yose (the Tanna) and the plural to the people of Sepphoris. We learn that in the region of Sepphoris, lower Galilee, is was not customary to console mourners on the Sabbath. From the conclusion we may infer that under the influence of Rabbis Yose and Meïr the custom of the South was adopted also in Galilee. The disagreement between the people in the South (Judea) and North (Galilee) is also discussed in the Babli (Megillah 23a,b); according to that source the dispute was only settled in favor of the Southern stance in the days of Rebbi Yoḥanan.: Is that the one whose praise you proclaim³⁰²Because he seems to be an ignoramus.? He said to them, what are his works? They said to him, he saw mourners on the Sabbath and greeted them. He said to them: you have to recognize his strength; he comes to make you aware that there is no mourning on the Sabbath. That is what is written (Prov. 10:22): “The blessing of the Lord makes rich,” that is the blessing of Sabbath, “He will not add grief to it,” that is mourning, as it is said (2Sam. 19:3): “The king is grieving about his son.”³⁰³This is a lexicographical note about the meaning of the root עצב, which as a verb either means “to grieve, to be pained”, connected with Arabic ע̇צ̇ב, or “to form, create”, close to Arabic עצ̇ב. As a noun, one usually distinguishes עֶצֶב “pain, grief; labor, gain; vessel”, עַצָּב “worker”, and עֹצֶב “idol, pain”. Usually, the noun in the verse in Proverbs is translated by “labor”, but the explanation here substitutes the more common meaning “grief”.

How is it with a woman of ‘goodly form’? [It is stated,] And thou hast a desire unto her, and wouldest take her to thee to wife; then thou shalt bring her home to thy house; and she shall shave her head, and pare her nails.³⁰Deut. 21, 11f; cf. Yeb. 48a (Sonc. ed., p. 316). [This means that] she shall shave her head and cut her nails, so the view of R. Eliezer;³¹The text is so corrected by GRA and H in accordance with Yeb. loc. cit. The Heb. verb, the meaning of which is disputed, is lit. ‘do’. R. ‘Aḳiba [takes the meaning to be,] she lets the hair of her head grow long and lets her nails grow. R. Eliezer said: An act is mentioned in respect of the head³²She shall shave her head. and an act is mentioned in respect of her nails;³³And ‘do’ her nails. as the former signifies removal of the hair so the latter signifies removal of the nails. R. ‘Aḳiba said: An act is mentioned in respect of the head and an act is mentioned in respect of the nails; as disfigurement is the purpose of the former so is disfigurement the purpose of the latter. There is a support for R. Eliezer [in the verse], And Mephibosheth the son of Saul came down to meet the king; and he had neither dressed his feet, nor trimmed his beard.³⁴2 Sam. 19, 25, where the word for trimmed is lit. ‘done’. There is a support for R. ‘Aḳiba [in the verse], Till his hair was grown like eagles’ feathers, and his nails like birds’ claws.³⁵Dan. 4, 30. The ‘support’ is here not the usage of the verb but the idea that letting the nails grow is a disfigurement.
And she shall put the raiment of her captivity from off her.³⁶Deut. 21, 13, i.e. waits before he may marry her. If she wore white garments and they were comely for her, black garments and they were comely for her,³⁷H reads: ‘If she wore beautiful garments she is clothed in black garments; if she had on … taken away from her to make her look ugly’. bracelets, nose-rings or rings, they are taken away from her so that she should sit and appear in her disfigurement. And she shall remain in thy house:³⁸Deut. ibid. so that while she remains in his house he enters and sees her in her disfigurement. And bewail her father and her mother:³⁹ibid. this means her actual father and mother, in the view of R. Eliezer; but R. ‘Aḳiba explains that her father and her mother refers to the idols [which she worshipped], as it is stated, Who say to a stock: ‘Thou art my father’, and to a stone: ‘Thou hast brought us forth’.⁴⁰Jer. 2, 27.
A month of days⁴¹Deut, ibid., E.V. a full month. The translation follows the emended text of GRA.—i.e. thirty days. R. Simeon b. Eleazar said: [It means] three months, as it is stated, And bewail her father and her mother a month, i.e. one month, of days signifies [with the former] two months, and after that [is added in the text] to include the third month, [the purpose being] that the holy seed shall not be mingled with that of other peoples. When does this apply? Only if she does not wish to become a proselyte; but if she is willing to become a proselyte, he has her immersed [in the ritual bath] and emancipates her, and is permitted to marry her forthwith. R. Simeon b. Eleazar said: Even if she is not willing⁴²Added by GRA. at first, he has her immersed as a handmaid, emancipates her and may marry her forthwith. Why all this [procedure]? In order that the holy seed should not be mingled with that of other peoples.⁴³The question and answer are deleted by GRA. It is better for Israelites to eat the flesh of animals about to die, yet ritually slaughtered, than the flesh of dying animals which definitely perished.⁴⁴And were not ritually slaughtered. The intention is that the procedure is based on the principle of the lesser evil. It is better for the man to be married to the woman rather than just cohabit with her (cf. Ḳid. 21b, 22a, Sonc. ed., p. 104). The last word of the sentence should be read as בודאי (definitely) instead of לבדה (alone).