Talmud su Isaia 26:26

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).”

⁸⁶Gen. rabba 12(9). Rebbi Abbahu in the name of Rebbi Johanan: With two letters two worlds were created, this world and the Future World. [One by He and one by Yud.] What is the reason? For in Yah, the Eternal is the Rock of Worlds⁸⁷Is. 26:4.. However, we did not know which one was created by He and which one by Yud. But from what is written, these are the outcomes of Heaven and Earth in their being created⁸⁸Gen. 2:4., He created them by He. This implies that this world was created by He, and the Future World was created by Yud. ⁸⁹Babli Menaḥot 29b. Since He is (missing) [open] below, it is a hint for all creatures that they will descend to the pit. Since He has a point on top, from the moment they descend they ascend. Since He is open from all sides, so He opens a door to all who repent. Since Yud is curved, so all creatures should be bent. All faces turned yellow⁹⁰Jer. 30:6.. When David saw this, he started to acclaim by two letters, praise Yah, praise, the servants of the Eternal, praise the Name of the Eternal⁹¹Ps. 113:1..

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.”

Rebbi Jeremiah asked: May he who ate vegetable recite Grace? Rebbi Jeremiah seems to contradict himself⁷⁸The contradiction will be explained in the following lengthy story.! It has been stated: 300 nezirim⁷⁹People who made a vow to abstain from all grape products, let their hair grow, and kept themselves in strict ritual purity for a certain amount of time. At the end of that time, the nazir could terminate his vow only if he offered a sheep as holocaust sacrifice, a female sheep for a sin-offering, and a goat for a family sacrifice (Num. 6). Most of these nezirim were poor people who relied on charity to fulfill their obligations in the Temple. came in the days of Simeon ben Shetaḥ⁸⁰President of the Synhedrion in the times of the Hasmonean king Alexander Yannai and brother of queen Shlomẓion (Salome Alexandra).. For 150 of them he found an opening⁸¹An “opening of regrets”, an argument that made the nazir regret his original decision to become a nazir; this invalidates the vow retroactively so that no sacrifice may be brought., for 150 of them he did not find an opening. He came to king Yannai and said to him: There are here 300 nezirim who need 900 sacrifices. You should give half of them from your side, I shall give half from my side. The king sent him 450 animals. An informer went around and said that the other one had not given anything from his own money. King Yannai heard about it and got angry. Simeon ben Shetaḥ feared and fled⁸²In the parallel in the Babli (48ab), Simeon ben Shetaḥ went into hiding because Alexander Yannai sided with the Sadducees when it was reported to him that some Pharisees thought him to be unfit as priest.. After some time, important people from the Persian empire came to king Yannai⁸³During all of the Second Commonwealth and certainly during the reign of Alexander Yannai, the Jewish state relied on contributions from the Jews in the diaspora, both from Rome and from Persia (then, Parthia). It may be assumed that the delegation brought the yearly subsidy and, therefore, was in a position to enforce their will.. At the meal, they said to him: We remember that there was here an old man who gave us a rabbinic discourse. He told them what had happened. They said to him, send and bring him! He sent and gave him his word⁸⁴That it was safe and nothing would happen to him. In the Babli, it was the queen, Simeon’s sister, who arranged matters.; he came and sat between king and queen. He said to him, why did you trick me? He said, I did not trick you; you with your money and I with my learning, as it is written (Eccl. 7:12) “In the shadow of wisdom, in the shadow of money⁸⁵Wisdom and money are equivalent to give protection..” He said to him, why did you disappear? He said to him, I heard that my lord was angry with me and I wanted to fulfill the verse (Is. 26:20) “Hide a little bit until the rage passes;” he used about himself (Eccl. 7:12): “Knowledge is an advantage, wisdom lets its possessor live.” He said to him, why did you sit between king and queen? He said to him, it is written in the book of Ben Sirach⁸⁶This verse cannot be reconstructed with confidence, since the manuscripts of the Babli and parallel sources all have different versions.: “Esteem it and it will raise you and set you between princes.” He said, bring him a cup that he may recite Grace. He took the cup and said: “Let us give praise for the food that Yannai and his company ate.” He said to him, are you still obstinate as ever? He said to him, what should I say, “for the food that we did not eat?” He said, bring him something that he may eat. They brought, he ate and recited: “For the food that we ate.” Rebbi Yoḥanan said, his colleagues disagree with Simeon ben Shetaḥ. Rebbi Jeremiah said, about the first action⁸⁷That he tricked Yannai to give the animals for sacrifices under false pretenses, even though formally Simeon ben Shetaḥ was correct. The second action was that he refused to recite Grace without having eaten at least a minimal meal.
The text here is clearly corrupt since by the statement of the Talmud, Rebbi Jeremiah disagrees with Simeon ben Shetaḥ about the recitation of Grace. The correct text, that R. Abba refers to the first action and R. Jeremiah to the second, is in the Yerushalmi source Midrash Bereshit rabba 51. [In the Babli, 48a, it is R. Abba the son of R. Ḥiyya bar Abba in the name of R. Yoḥanan who declares that Grace cannot be recited by someone who did not eat bread. But the Babli cannot be used for the text of the Yerushalmi.]; Rebbi Abba said, about the second action. Rebbi Jeremiah seems to contradict himself! There he wondered about it and here⁸⁸In his theoretical question he wonders, in his critique of Simeon ben Shetaḥ following R. Yoḥanan he is certain. it is obvious for him! He wondered following the Sages; it is obvious for him following Rabban Simeon ben Gamliel. We have stated about this: If one was lying on a couch and ate⁸⁹In the Midrash, the Rome manuscript, the Tosephta, (and the Babli) “dipped (some vegetable in broth)”. Both in the Yerushalmi, here and Nazir 5:5, and the prints of the Midrash, this is labelled “words of the Sages.” But in the Tosephta (5:20) and manuscripts of the Midrash (and in the Babli 48a), the statement is attributed to Rabban Simeon ben Gamliel. It seems that the attribution here to the Sages is a scribal error since the opinion attributed to Rabban Simeon ben Gamliel in the last baraita is the one given in the Tosephta and R. Jeremiah is reported as following the latter’s opinion in the interpretation of the story of Simeon ben Shetaḥ. with them, even if he did not eat grain the volume of an olive one ‘invites’ with him, the words of the Sages. Rebbi Jacob bar Aḥa in the name of Rebbi Yoḥanan: One never ‘invites’ anyone unless he had eaten grain the volume of an olive⁹⁰In the restrictive spirit of the Yerushalmi as explained earlier.. But did we not formulate, “two bread and one vegetable, then one ‘invites’?” This baraita follows Rabban Simeon ben Gamliel.

¹¹⁸Berakhot 7:2, Notes 79–90. It has been stated: 300 nezirim came in the days of Rebbi Simeon ben Shetaḥ. For 150 of them he found an opening, for 150 of them he did not find an opening. He came to king Yannai and said to him: There are here 300 nezirim who need 900 sacrifices. You should give half of them from your side, I shall give half from my side. The king sent him 450 animals. An informer went around and said that the other one had not given anything from his own money. King Yannai heard about it and got angry. Simeon ben Shetaḥ heard and fled. After some time, important people from the Persian empire came to king Yannai. They said to him: We remember that there was an old man who gave us a rabbinic discourse. They said to him, send and bring him! He sent and gave him his word; he came and sat between king and queen. He said to him, why did you trick me? He said, I did not trick you; you with your money and I with my learning, as it is written (Eccl. 7:12) “In the shadow of wisdom, in the shadow of money.” He said to him, why did you disappear? He said to him, I heard that my lord was angry with me and I wanted to fulfill the verse (Is. 26:20) “Hide a little bit until the rage passes;” he used about himself (Eccl. 7:12): “Knowledge is an advantage, wisdom lets its possessor live.” He said to him, why did you sit between king and queen? He said to him, it is written in the book of Ben Sirach: “Esteem it and it will raise you and seat you among princes.” He said, bring him a cup that he may recite Grace. They brought him a cup and he said: “Let us give praise for the food that Yannai and his company ate.” He said to him, what should I say, “for the food that we did not eat?” He said, bring him something that he may eat. They brought, he ate and recited: “For the food that we ate.” ¹¹⁹This paragraph has no place here, it refers to the discussion in Berakhot. Rebbi Yoḥanan said, his colleagues disagree with Simeon ben Shetaḥ. Rebbi Jeremiah said, about the first action; Rebbi Abba said, about the second action. Rebbi Jeremiah seems to contradict himself! There he wondered about it and here it is obvious for him! He wondered following the Sages; it is obvious to him following Rabban Simeon ben Gamliel. We have stated about this: If one came, was lying on a couch, and dipped with them, even if he did not eat grain the volume of an olive one ‘invites’ with him, the words of the Sages. Rebbi Jacob bar Aḥa in the name of Rebbi Yoḥanan: One never ‘invites’ anyone unless he has eaten grain the volume of an olive. But did we not formulate, “two [eating] bread and one [eating] vegetable, then one ‘invites’?” This baraita follows Rabban Simeon ben Gamliel.

The rabbis of Caesarea say, Gentile minors¹²⁴In the Babli, Sanhedrin 110b, this is restricted to minor children of evil Gentiles. Cf. Berakhot Chapter Nine, Notes 71 ff. and the armies of Nebucadnezzar will not live and will not be judged; about them it says (Jer. 51:39,57): “They will sleep an eternal sleep and never wake up.” From when do Jewish minors live? The elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi, one said from when they are born, the other said from when they talk¹²⁵Also in the Babli, Sanhedrin110b.. He who says from when they are born (Ps. 22:32): “they shall come and tell His justice to the born people He made.” He who says from when they talk (Ps. 22:31): “Seed will worship Him, it will by told to the Master by the generation.” It was stated in the name of Rebbi Meïr: From the time [the child] knows to answer Amen in the synagogue. What is the reason? (Is. 26:2) “Open the gates, let the just people come who keep trust¹²⁶In the Babli, Sanhedrin 110b and Sabbath 119b, it is explained that those who keep trust are those who respond Amen, “trustworthy”..” There they say, from when they are circumcised (Ps. 88:16): “I carried your fear, I cease”¹²⁷For the translation, cf. Arabic فني "to cease". Once the baby carries the fear of the Eternal, being circumcised, even if it ceases to exist it has part of the salvation expressed in the Psalm. But the rabbis from here say, from when they are born (Ps. 87:5): “He will say to Zion¹²⁸The Heavenly Zion., everybody [who] was born [is] in it.” Rebbi Eleazar says, even the still-born, what is the reason? (Is. 49:6) “The watched ones of Israel to return”, the created ones of Israel to return¹²⁹.

HALAKHAH: “No sister-in-law should be a party to ḥalîṣah,” etc. ¹³¹The text of Symmachos is also in Babli Niddah 8b, but the meaning is different there.
In the Babli, the discussion is not about recognizing a pregnancy for the question of remarriage; that question is settled by the proviso that a woman must wait 90 days after her husband’s death (as explained in the Mishnah here) and, if she turns out to be pregnant, she cannot remarry as long as the child is not weaned (Ketubot 5:6, Sotah 4:4; Babli Ketubot 60a/b). The statement there is to the effect that if a woman has missed her period three times and is visibly pregnant, then, starting three months after her last period, any bleeding does not follow the general rules of menstrual flow but the special rules of pregnant women. There is no discussion of the rule and it is not claimed that the rule represents any medical validity.
But in the Yerushalmi it appears from the sequel that one sees in the rule a statement of biological fact. The Halakhah, up to Note 155, is copied in Niddah 1:4. How long is it until a pregnancy is recognized? ¹³²Tosephta Niddah 1:7, including the statement attributed here to Rebbi Yudan. Symmachos said in the name of Rebbi Meїr: After three months. Even though it is no proof, there is a hint: “It was after about three months.¹³³Gen. 38:24.” Rebbi Yudan said, even for a phantom pregnancy, “we were pregnant, we were sick, as if we gave birth to wind,¹³⁴Is. 26:18; as the Babli points out, this statement is addressed to males and therefore not a good support. In the interpretation of the Babli (Note 131), a fake delivery (“delivery of wind”) after recognition of the pregnancy does not change the status of the woman in matters of impurity.” “get pregnant with dry grass, give birth to straw¹³⁵Is. 33:11..” Rebbi Ze‘ira, Rebbi Abba bar Zuṭra said, Rebbi Ḥanina in the name of the Great Rebbi Ḥiyya: Even most of the first, most of the last, and the middle one complete¹³⁶If the pregnancy is recognizable, the rules of pregnancy are applicable after 61 days.. Rav Assi said, a full 90 days. Samuel said, they in their fulness¹³⁷Samuel says the same of Rav Assi, three full (i. e., 30days long) months.. A case came before the rabbis there; we do not know if thirteen of the first and seventeen of the last or seventeen of the first and thirteen of the last, and five complete ones in the middle; they wanted to touch the child because of a doubt of bastardy¹³⁸A woman gave birth to a live baby exactly 180 days after her marriage. The rabbis wondered whether such a short pregnancy was possible for a live baby or whether the short time was proof that the woman had committed adultery in the time between qiddushin and her actual marriage, which would make the child a bastard.. Rav Naḥman bar Jacob told them, such a case came before Abba bar Abba¹³⁹The most famous of Jewish medical men of his age. Presumably Samuel, also a doctor by profession, learned most of his medical knowledge from his father. and he declared it acceptable. Does Abba bar Abba disagree with his son Samuel? Rebbi Abba said, there is a difference between recognizing a pregnancy and giving birth. A pregnancy is recognized after full months, a birth can happen after fractional months. There, we have stated¹⁴⁰Mishnah Niddah 4:5.: “How long can labor be¹⁴¹As a matter of principle, blood lost during labor is neither menstrual nor of the impure type known as zivah (Lev. 15:25). The disagreement is on how long the exemption from impurity can be claimed.? Rebbi Meїr said, even 40 to 50 days. Rebbi Jehudah said, her month is sufficient. Rebbi Yose and Rebbi Simeon say, no labor is longer than two weeks”. “Rebbi Yose in the name of Rebbi Abba: This implies that a woman gives birth after fractional months. Since otherwise one should have stated “thirty days”. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba: This implies that a woman gives birth after full months¹⁴²See above, Note 63, and in the next paragraph.. Since we have stated: “Her month is sufficient.”

R. Joshua said: Great is peace, since the Holy One, blessed be He, will in the hereafter support the righteous with peace, as it is stated, The mind stayed on Thee Thou keepest in perfect peace.⁵⁰Isa. 26, 3. The preceding verse speaks of the righteous nation.