Talmud su Isaia 1:34

“Nor with raw flax,” Rebbi Ḥinena in the name of Rebbi Phineas, flax which was not cleansed, as you say, the uncleaned flax will be tinder³³Is. 1:31. The usual translation is: the treasure will become tinder..

From where the lifting of hands? So you shall bless the Children of Israel²²Num. 6:22.. So far during the morning prayers²³Since in the Temple the priestly blessing was recited at the time of the morning sacrifice, the inspiration for the morning prayer service.. At musaf? Aaron lifted his hands for the people²⁴Lev. 9:22, description of the special inauguration service of the Tabernacle.. Is not this verse distorted? Should it not read: he descended from making the purification sacrifice, and the elevation sacrifice, and the well-being sacrifice, and after this, Aaron lifted his hands for the people? But it teaches²⁵The verse mentioning blessing before descent. that while descending from the altar he lifted his hands and blessed the people. ²⁶Babli Sotah38a.And he blessed them, standing. I could think, not while standing. The verse says²⁷Deut. 21:5., the Eternal, your God, selected them to serve Him and to bless in His Name. It combines blessing with service. Since service is done standing, also blessing is done standing. And so it says²⁸2Chr. 30:27., the Levitic Cohanim rose and blessed the people. The verse speaks of the generation of Ezechias, when they toiled in the Torah. But in other generations, when they were serving foreign worship, what does it say? When you spread your hands my eyes shall disregard you²⁹Is. 1:15.. ²²Num. 6:22.And he blessed them, any blessing. But we did not hear which it was until the verse came and explained it³⁰Num. 6:24–26.: The Eternal shall bless you and guard you. The Eternal shall enlighten His presence to you and show you favor. The Eternal shall turn His presence to you and give you peace.

³¹From here to the end of the Halakhah the text is from Berakhot 4:1, Notes 64–124 (ב). From where Ne`ilah<sup>2</sup>Ne`ilah, a synagogue service close to sundown.? Rebbi [Levi]³²Corrector’s addition from Berakhot. said: Even if you prolong your prayers I shall not hear²⁹Is. 1:15.. From here that everyone who increases his prayers will be answered³³Since Isaiah presents this as a particular curse, it follows that as a rule people will be heard if they increase their prayers.. The argument of Rebbi Levi is inverted. There says Rebbi Abba the son of Rebbi Pappai, Rebbi Joshua of Sikhnin in the name of Rebbi Levi: In all excitement there is something superfluous; and the word of the lips is but for deficit³⁴Prov. 14:23.. Hannah, because she prayed too long, reduced the years of Samuel because she said, he shall dwell there forever³⁵1Sam. 1:22; not part of Hannah’s prayer but a statement to her husband. but “forever” for a Levite is only 50 years, as it is written: at age fifty he should return from the worshipping hosts³⁶Num. 8:25.. But in fact it was 52³⁷Not a biblical statement but an inference of Seder Olam Chapter 13 (in the author’s edition pp. 134–135.). Rebbi Yose ben Rebbi Abun said two years until she weaned him. And here you say so? One for private, the other for public prayers. Rebbi Ḥiyya in the name of Rebbi Joḥanan, Rebbi Simeon bar Ḥalaphta in the name of Rebbi Meïr: when she prayed very long³⁸1 Sam. 1:12.; it follows that everyone who extends his prayers will be answered³⁹Denied in Babli Berakhot 32b..

⁴⁴A complete parallel to this paragraph is in Lev. rabba 36(3); a short reference is in the Babli, 104a. Bar Qappara said, Ahaz and all evil kings of Israel have no part in the World to Come. What is the reason? All their kings fell, not one of them calls to Me⁴⁵Hos. 7:7. This seems to contradict Misnhah 2, where only two kings of Israel are denied part in the World to Come.. They objected to him: Is he not mentioned in the era⁴⁶Greek ὑπατεία, ἡ, “consulate”, for which years are counted. of kings, in the days of Uzziahu, Yotham, Ahaz, Yeḥizqiahu the kings of Jehudah⁴⁷Is. 1:1.? He answered them, because he showed shame. How did he show shame? Rebbi Aḥa in the name of Rebbi Eleazar, Rebbi Yose in the name of Rebbi Joshua ben Levi: You find that when the prophet came to accuse him⁴⁸In the Midrash, “to needle him”. The change from קנטר to קטרג may be a scribal error., he fled to an impure place and buried his face in an impure place, implying that the Divine Presence does not dwell at an impure place. That is what is written⁴⁹Is. 7:3.: The Eternal said to Isaiah, please go out towards Aḥaz, you and your son Še’ar Yašuv, to the end of the canal of the upper pond, to the path of the fuller’s field. Do not read fuller’s but suppressing⁵⁰The argument suggests that under the influence of the Greek, שׁ,שׂ,ס all sounded the same.. He hid his face and fled before him. (How is that? When the prophet came to accuse him, he fled to an impure place and buried his face in an impure place.)⁵¹The repetition of the sentence looks like dittography, but it also appears in the Midrash text. Rebbi Jehudah⁵²He is Rebbi. R. Jehudah ben Rabban Simeon, as spelled out in the Midrash and required for chronological reasons. says, because he was made to suffer about his firstborn son. What is the reason? Zimri, the strongman of Ephraim, killed⁵³2Chr. 28:7. The name should be זִכְרִי not זִמְרִי. etc. Rebbi Hoshaia the Elder said, because his father was just. ⁵⁴From here on exists a Genizah fragment (G): L. Ginzberg, Yerushalmi Fragments, New York 1909, pp. 260–264. But was Manasse’s father not just⁵⁵Mishnah 2 declares that Manasse has no part in the World to Come. It implies that Ahaz has part in the World to Come.? Manasse’s father was just but his son was evil. Hezekias’s father was evil and his son was evil. That is what Hezekias says⁵⁶Is. 38:17.: Behold about peace, bitter is bitter for me. Bitter before me, from Aḥaz. Bitter after me, from Manasse. Aḥaz’s father was just and his son just, that is what is written⁵⁷Prov. 11:21. The first part of the verse has differing interpretations below and in Midrash Prov. 11:21, Babli Berakhot 61a, Eruvin 18b, Sotah 4b.: hand to hand will not cleanse evil, but the seed of the just will escape. [Rebbi Phineas said.]⁵⁸Addition from G. In the Midrash: R. Simon. it is not written “the seed of a just will escape” but the seed of the just will escape. The seed lying⁵⁹In G: “planted between” מושתת. between two just men will escape⁶⁰The Babli 104a states categorically that the good deeds of the son save the father from judgment but the merits of the father cannot save the son. This is the basis of the Qaddish ritual of modern Judaism..

From where about Neïlah⁶⁴The additional, fifth prayer close to the end of Yom Kippur and the major fasts in a draught.? Rebbi Levi said: (Is. 1:15) “Even if you prolong your prayers.⁶⁵The argument is from the full sentence: “Even if you augment your prayers, I shall not hear.” Since Isaiah presents this as a particular curse, it follows that, otherwise, if the people increase their prayers they will be heard.” From here that everyone who increases his prayers will be answered. The argument of Rebbi Levi is inverted. There says Rebbi Abba, the son of Rebbi Pappai⁶⁶Amora of the fourth generation, student of Rebbi Joshua from Sikhnin (Suknin in Lower Galilee), a student of Rebbi Levi. Only aggadic material is transmitted by these two sages., Rebbi Joshua of Sikhnin in the name of Rebbi Levi (Prov. 14:23) “In all excitement there is something superfluous; and the word of the lips is but for deficit.” Hannah, because she prayed too long, reduced the years of Samuel because she said (1Sam. 1:22) “He shall dwell there forever” but “forever” for a Levite is only 50 years, as it is written (Num. 8:25): “At age fifty he should return from the worshipping hosts⁶⁷In fact, Hannah gave that detailed dedication not in her prayer but only when she explained to her husband that she would not come with him to Shiloh until she had weaned the baby, so that the boy could stay in the Tabernacle for the rest of his life. A Levite could serve (as carrier) only to age 50.”. But in fact it was 52⁶⁸There is no Biblical source that gives Samuel 52 years; this Yerushalmi tradition is the result of a computation detailed in Midrash Seder Olam, Chap.13, and is based on the assertion (1Sam. 13:1) that Saul ruled only for two years, and on certain not obvious principles of interpretation of the Bible. Shiloh was destroyed when Samuel was still relatively young and afterwards he never lived near the Tabernacle again.. Rebbi Yose ben Rebbi Abun said two years until she weaned him. And here you say so⁶⁹That additional prayer is always good. The answer is that additional prayers are guaranteed to be heard only if the entire congregation prays together.? If he ever said it, one for private the other for public prayers. Rebbi Ḥiyya⁷⁰R. Ḥiyya bar Abba. In the Babli (32b) he supports the negative opinion of Rebbi Levi in the name of R. Yoḥanan, at least in the case that somebody prays with the certain idea that he must be heard. The Yerushalmi clearly accepts the first statement of R. Levi but not the second one. in the name of Rebbi Yoḥanan, Rebbi Simeon bar Ḥalaphta in the name of Rebbi Meïr (1Sam. 1:12): “When she prayed very long before the Eternal,” it follows that everyone who extends his prayers will be answered.

MISHNAH: From where that one⁸Human semen is impure (Lev. 15:16–17 and sexual intercourse makes impure, v. 18. Semen which no longer can fertilize is not impure. The question is how long after intercourse must one suspect that semen released by the female still produces impurity? The answer which is given here states that semen may stay alive inside the woman’s body for three days. who loses semen on the third day is impure? For it is said⁹Ex. 19:15., be prepared for three days, do not touch a woman. From where that one washes¹⁰A male baby on the third day after circumcision with warm water, heated for the purpose even on the Sabbath, because it is a medical necessity. The entire series of deductions from Scripture is introduced here because of this rule of the Sabbath. a baby on the third day if it falls on a Sabbath? For it is said¹¹Gen. 34:25., it was on the third day when they hurt. From where that one ties a crimson band to the head of the scapegoat¹²Mishnah Yoma 4:2 requires that a crimson band be tied to the horns of the goat sent to the cliff.? For it is said¹³Is. 1:18., if your sins were like scarlet they will be snow white, etc.

It is written¹³Is. 1:18., let us go and argue, says the Eternal, etc. It was stated, Rebbi Eliezer said, If your sins were like years¹²⁰The plural שָׁנִים is derived from שָׁנָה “year”, not from שָׁנִי “scarlet”. For the other occurrence in Prov. 31:21, Midrash Mishle (ed. S. Buber, p. 110, Note ל) reads the word as שְׁנַיִם “two, double”. The only rabbinic source which recognizes שָׁנִים as “scarlet” is in Midrash Mishle (loc. cit. p. 112)., etc., like the years from Heaven to Earth¹²¹The numbers given by RR. Eliezer and R. Joshua are identical, 500. Cf. Berakhot 1:1, Note 83., they will be snow white; more than that, they shall be like wool. Rebbi Joshua said, if your sins were like years, like the years of the patriarchs, they will be snow white; more than that, they shall be like wool. Rebbi Yudan bar Pazi said, If your sins were like years they will be snow white, the first time, if they were like purple they shall be like wool, the second time. But the rabbis said, If the sins of a person are like his years, they will be snow white; more than that, they shall be like wool. Rebbi Yudan Antordiyya said, at a time when a person’s sins are light, they will be snow white; at a time when they are serious, they shall be like wool.

HALAKHAH: Since we had stated, “one does not spread out the Shema` with less than ten attendants”, for which purpose did we state, “one does not stand before the Ark with less than ten attendants”? It is necessary for what was stated, “one does not spread out the Shema` with less than ten attendants; if they started with ten and some left, he finishes. One does not stand before the Ark with less than ten attendants; if they started with ten and some left, he finishes. One does not lift his hands with less than ten attendants; if they started with ten and some left, he finishes. One does not read in the Torah with less than ten attendants; if they started with ten and some left, he finishes. One does not close with Prophets with less than ten attendants; if they started with ten and some left, he finishes. About all these He says, those who abandon the Eternal will disappear.⁹⁹Is. 1:28. Cf. Babli Berakhot 8a, bottom.”

It is written⁹⁷Is. 1:18., let us go and argue, etc. It was stated, Rebbi Eliezer said, If your sins were like years⁹⁸Reading שָׁנִים as “years”, not “purple wool”. Both the distance of Heaven from Earth and the combined lifetime of the patriarchs were 500 years, cf. Berakhot 1:1, Note 83., etc., like the years from Heaven to Earth, they will be snow white; more than that, they shall be like wool. Rebbi Joshua said, if your sins were like years, like the years of the patriarchs, they will be snow white; more than that, they shall be like wool. Rebbi Yuda bar Pazi said, if your sins were like years they will be snow white, the first time, if they were like purple they shall be like wool, the second time. But the rabbis said, If the sins of a person are like his years, they will be snow white.]

The Rabbis taught:⁴⁹Shab. 33b (Sonc. ed., p. 155). What reason did the righteous Isaiah see for saying, The righteous perisheth? It means to say that the righteous man is made responsible⁵⁰i.e. suffer. for the sins of his generation; as R. Gorion said: When there are righteous in a generation, they are made responsible for the sins of their generation; when there are no righteous in a generation the schoolchildren are made responsible for the generation. The master said: ‘The righteous man is made responsible for the sins of his generation’. He abandoned the [plain] interpretation of the verse and gave it his own interpretation! This is what he meant: People say that [the righteous man] was punished for his own sins, because although he perishes no man layeth it to heart; nevertheless he returned and contradicted⁵¹Adopting the reading of H. them through the Holy Spirit, as it is stated, The righteous is taken away from the evil to come.⁵²Isa. 57, 1. The meaning is that the righteous is removed from the world to be saved from the punishment destined upon his evil generation. [Taken away:] this refers to Aaron, as it is written, As Aaron thy brother was taken away.⁵³Num. 27, 13. E.V. was gathered. The Heb. verb is the same. What evil was there? And the Canaanite, the king of Arad … heard.⁵⁴ibid. XXI, 1, referring to the attack of the Canaanites on Israel. Aaron’s death saved him from witnessing this misfortune. And godly men are taken away:⁵⁵Isa. 57, 1. this refers to Samuel and the elders of his generation who were associated with him. None considering:⁵⁶ibid. this refers to Saul and Abner, as it is stated, And no man saw it,⁵⁷How near Saul and Abner were to death. nor knew it, neither did any awake; for they were all asleep.⁵⁸1 Sam. 26, 12. After this verse⁵⁹The homily now reverts to the interpretation of Isa. 57, 1, and also cites the next verse to prove the statement that the righteous through their death are saved from the punishment of their sinful contemporaries and rest in peace. it is written, They rest in their beds, each one that walketh in his uprightness.⁶⁰Isa. 57, 2.
Raba said: The story is told of a general against whom the people under his authority⁶¹For the correct reading, cf. Krauss, Lehnwörter, p. 425. rebelled. Among them were some of his friends; so what did he do? He took them one by one and hid them. Next day he sat in judgment and said, ‘Bring before me the people of the province’. He sentenced some to imprisonment, some to be killed, some to be lashed and some to be hanged.⁶²The translation follows the better text of H. So, too, is it with the Holy One, blessed be He. When He sees the sins of the generation are grievous upon them, He removes the righteous and after that [commands], But draw near hither, ye sons of the sorceress, the seed of the adulterer and the harlot⁶³Isa. 57, 3.—that is, those of them who are sorcerers and adulterers—and then He gives a respite to that generation. The Rabbis taught:⁶⁴For other sharp criticisms of Isaiah, cf. Yeb. 49b (Sonc. ed., p. 324). Isaiah was punished for three things: because he called [Israel] a seed of evil-doers,⁶⁵Isa. 1, 4. sons of the sorceress and the seed of the adulterer; as it is stated, But draw near hither ye sons of the sorceress, the seed of the adulterer and the harlot. And whence do we know that he was forgiven? As it is stated, And he touched my mouth with it, and he said: Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin is expiated.⁶⁶ibid. VI, 7.

HALAKHAH: “One does not reduce to less than ten verses of Kingdom,” corresponding to the ten praises which David formulated, Hallelujah, praise God in his Sanctuary, praise Him in His mighty heaven, etc., up to every soul praise Jah, hallelujah⁶⁵Ps.150. Babli 32a.. Ten verses of Remembrance, corresponding to the ten confessions formulated by Isaiah, wash, cleanse, remove, etc.,learn to do good, seek justice, etc. What is written after this? Come and let us argue, says the Eternal,⁶⁶Is. 1:16–18. etc. Ten verses of Shofar, corresponding to the seven sheep, one ox, one ram, and one goat⁶⁷The musaf sacrifices of the day..