Talmud su Isaia 30:78

MISHNAH: Rebbi Aqiba says, from where that idolatry makes impure by load like a menstruating woman? For it is said¹Is. 30:22., you shall throw it away like feeling miserable; you will call it excrement. Since the menstruating makes impure by load²In Lev. 15:20–21 it is stated that anything the menstruating woman lies on becomes an original source of impurity. This means that if a woman in her period lies on top of ten mattresses and somebody touches the lowest one, which the woman never touched, he becomes impure as if he had touched the woman herself., idolatry also makes impure by load³For R. Aqiba anybody who carries an idol becomes impure even if he never touched the idol..

HALAKHAH: “The fife five and six,” etc. Therefore the one of sacrifices supersedes¹Since it is emphasized that at the water-drawing festivity fifes may not be used, it is implied that on other occasions fifes may be played in the Temple on the Sabbath. Babli 51a.. The Mishnah is Rebbi Yose ben Rebbi Jehudah’s, as it was stated: The fife accompanying the sacrifices supersedes the Sabbath²Playing a musical instrument on the Sabbath and holidays in general is rabbinically forbidden, so one should not be tempted to tune or repair the instrument, which would be a biblical infraction. Since it is stated in Eruvin Chapter 10 that in general rabbinic Sabbath prohibitions are not to be observed in the Temple, the burden of proof is on those authorities who deny the use of fifes in the Temple on a Sabbath., the words of Rebbi Yose ben Rebbi Jehudah, but the Sages say, it supersedes neither the Sabbath nor the holiday. There we have stated³Mishnah Arakhin 2:3.: “On twelve days in the year the fife beats the time before the altar, at the sacrifice of the First Pesaḥ, the sacrifice of the Second Pesaḥ, on the first day of Passover, on the day of Pentecost, and on the eight days of Tabernacles.” Are there eight days without a Sabbath? Rebbi Yose said it anonymously, Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: It is Rebbi Yose ben Rebbi Jehudah’s⁴Since the Mishnah implicitly states that fifes were used on the Sabbath in the week of Tabernacles.. In the opinion of those rabbis why does it not supersede? Because it is not clear⁵There is no biblical indication that fifes be used in Temple worship. A popular usage is no reason to disregard rabbinic prohibitions (i. e., popular restrictions) in the Temple.. But is it not written⁶1K. 1:40, a description of Solomon’s coronation., and the people blew fifes? That is written for Solomon’s festivity. Rebbi Jonah in the name of Rebbi Abba bar Mamal: And heartfelt joy like one marching with a fife⁷Is. 30:29. The verse starts with a reference to song of the night starting the holiday, referring to the recital of Hallel in the Passover night, as explained in Jonathan’s paraphrase of the verse. Therefore the verse shows that the combination of playing the fife and reciting the Hallel is traditional.. Any time one uses a fife one recites the Hallel. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: Why does one recite Hallel all seven days of Tabernacles⁸In contrast to Passover, where Hallel is recited (and therefore the fife played) only on the first day. (Later practice to recite a truncated form of Hallel on these days is a Babylonian peculiarity unknown to and irrelevant for Galilean sources.)? Corresponding to the lulav which is renewed all seven days⁹Because it frequently needs new willow branches and occasionally also new myrtle branches.. And why a fife for all these things? We have stated, for one is at stated times and the other is at stated times; this is beloved and that is beloved. They attached the beloved to the beloved. “On Pentecost one says to him, here you have maṣsah, here you have leavened.¹⁰Mishnah 1:10.” There are Tannaim who state, here you have leavened, [here you have maṣsah.]¹¹Corrector’s addition, unnecessary since the question is which of the breads, the azyme shew-bread or the leavened two extra loaves of Pentecost (Lev. 23:17) are distributed first. He who said, here you have maṣsah, because it is beloved; he who said, here you have leavened, because it is frequent¹²Even though this text is repeated in Halakhah 5:8, it seems that text should read that maṣsah is frequent, and therefore leavened bread better liked. In fact the two breads of Pentecost are the only leavened breads permitted in the Temple area during the entire year and it is a general principle that in the Temple service the more frequent must have precedence over the less frequent..

“They said to him, if that is so, one should always mention it⁶²Quote from the Mishnah, not quite correct. It is the objection of R. Eliezer to R. Joshua’s statement..” The argument of Rebbi Eliezer seems inverted; the argument of Rebbi Joshua seems inverted⁶³The argument is not about the prayer text of the Amidah but about the doxology of the introductory benediction preceding to Amidah, “praise to You, Eternal, Redeemer of Israel”. According to R. Eliezer, redemption uniquely depends on Israel’s actions; therefore prayer for redemption either is unnecessary because all of Israel are repenting or it is useless because not all of Israel are repenting; the prayer text should be forbidden as vain invocation of the Name. According to R. Joshua the prayer is legitimate but one cannot understand why during the summer one should not mention God’s power to give rain in its time just as one prays for redemption in its time.. As they disagree: Rebbi Eliezer says, unless Israel repent they never will be redeemed, as it is said, by repentance and satisfaction you will be helped⁶⁴Is. 30:15. The interpretation agrees with the interpretation in Targum Jonathan ben Uziel.. Rebbi Joshua said to him, if Israel would stay and never repent, would they never be redeemed? Rebbi Eliezer said to him, the Holy One, praise to Him, causes a hard king like Haman to rule over them and immediately they repent and are redeemed. What is the reason? It is an evil time for Jacob and from it he will be helped⁶⁵Jer. 30:7.. Rebbi Joshua said to him, but is it not written, gratis you were sold and not by money you will be redeemed⁶⁶Is. 52:3. Not by money, but by repentance. The argument is switched between RR. Eliezer and Joshua in the Babli, Sanhedrin97b.? How does Rebbi Eliezer deal with this? Repentance, as you are saying, a bundle of money he took in his hand⁶⁷Prov.7:20. In the Babli, Sanhedrin96b, the “bundle of money” is interpreted as referring to the pious people (whom God took away by death, since in Prov. Chapter 7 the adulteress is interpreted as apostle of apostasy.) If this interpretation is accepted here, R. Eliezer’s argument is that for redemption it is not required that all of Israel rise to the status of pious people, but universal repentance is required nevertheless, etc. Rebbi Joshua said to him, but is it not written, in its time I shall quickly do it⁶⁸Is. 60:22.. How does Rebbi Eliezer deal with this? Repentance, as you are saying, but now, Israel, what does the Eternal, your God, ask from you but to fear⁶⁹Deut. 10:12. Fear of God is repentance. etc. Rebbi Aḥa in the name of Rebbi Joshua ben Levi: If you merit it, I shall quickly do it; if not, in its time⁷⁰Babli Sanhedrin98a.. When Rebbi Joshua said to him, he lifted his right and his left arms to heaven and swore by the Eternally Living that in term, terms and a half, when he finished to smash the hand of the holy people, all this will finish⁷¹Dan. 12:7. In the entire talmudic literature it is understood that the prophecies contained in Daniel have no relation with Maccabean times., Rebbi Eliezer withdrew⁷²Since this prophecy is unconditional. Babli Sanhedrin98a..

⁹⁶Slightly differently and in the name of R. Levi Cant. rabba5(2); cf. Babli Sanhedrin98a. Rebbi Aḥa in the name of Rebbi Tanḥum ben Rebbi Ḥiyya: If Israel would repent on one day, David’s son would immediately come. What is the reason? Today, if you will listen to His voice⁹⁷Ps.95:7.. ⁹⁸Midrash Ps.95[3]; cf. Babli Šabbat118b. Rebbi Levi said, if Israel would keep one Sabbath following its rules, David’s son would immediately come. What is the reason? Moses said, eat it today, for Sabbath is this day to the Eternal⁹⁹Ex. 16:25., etc. One day. And it says, by repentance and satisfaction you will be helped⁶⁴Is. 30:15. The interpretation agrees with the interpretation in Targum Jonathan ben Uziel.. By keeping the Sabbath and staying put you will be freed.

Rebbi Joḥanan said in the name of Rebbi Simon ben Joṣadaq: It is written, the song shall be for you like the night at the start of the holiday ofpilgrimage⁵⁰Is. 30:29; Babli 95b.. The Passover night comes to instruct about the downfall of Sanherib and taken instruction from it. Since the one needs Hallel. so the other needs Hallel. But then since the one needs a sacrifice of pilgrimage, does the other need a sacrifice of pilgrimage? Rebbi Zeˋira said, like the night at the start of the holiday of pilgrimage, anything needing Hallel needs a sacrifice of pilgrimage; anything not needing Hallel does not need a sacrifice of pilgrimage.

“Grain when it is in smooth piles.” Rebbi Ḥanania in the name of Rebbi Joḥanan: When he straightens his heap. But did not Rebbi Jacob ben Sisin¹³²Usually called R. Jacob bar Sisi; cf. Berakhot Chapter 4, Note 121. state: “When does he start to give heave from his threshing floor? When he removes the pitchfork¹³³Tosephta Terumot 3:11. For the definition of אלה as “pitchfork”, used to turn around the grain, cf. S. Lieberman, Tosephta ki-fshutah, p. 327..” Here, when he intends to smoothe, there if he did not intend to smoothe. It was stated¹³⁴Tosephta Terumot 3:11.: “He sifts part and gives heave from the sifted part for what is not sifted.” Rebbi Ila said, for this is the way of householders to bring it into their houses. What is the reason? (Is. 30:24) “The bulls and young donkeys which work the soil will eat sour mix¹³⁵The argument is from the end of the verse which was not quoted: “Which had been winnowed with shovel and fork.”.” If he sifted [grain] dedicated to the Temple and then redeemed it; since he was able to eat from it as a snack and now he cannot eat, it is as if he did it with the permission of the Temple and he is obligated¹³⁶The argument is elliptic. If a person dedicated his crop to the Temple and then redeemed it, if the dedication was of grain on the stalk and the redemption was after that grain was threshed and sifted, the completion of the work on the harvest was while the grain was the Temple’s and, therefore, the grain is exempt from heave and tithes. However, if the grain was dedicated threshed and redeemed sifted, since sifting is not done with commercial grain where a certain amount of impurities is permitted (Mishnah Baba Batra 6:2, cf. Kilaim Chapter 2, Note 1), sifting brings an exemption only if done by Temple personnel, not by another person.. Rebbi Ḥinena objected: Did we not state¹³⁷Tosephta 1:7, speaking of wine dedicated when in the fermenting vat., “if he took out and cleaned what was dedicated to the Temple, he is free?” Rebbi Yudan said¹³⁸The argument of R. Yudan is from Halakhah 4:1; there, the language is easier to understand since he uses only איפשר “impossible”. Yerushalmi אֵיפשר “impossible”, contracted from אי אפשר, is not Babylonian and modern Hebrew אֶפשר “possible”; cf. Peah Chapter 7, Note 170., there it is not impossible for him not to preserve or not to cook a long time¹⁴⁰Mishnah 4:1 speaks of a person who preserves somebody else’s produce possibly without the owner’s consent.. But here it is impossible for him not to smooth it, as Rebbi Ila said, the bulls and young donkeys, etc.¹⁴¹Since they certainly will eat unsifted grain, sifting in general is unimportant for determining the point when heave and tithes are due.

MISHNAH: Somebody who was found guilty of two death penalties shall be convicted to the more painful one. One who committed one crime punishable by two death penalties shall be convicted to the more painful one. Rebbi Yose says, he shall be convicted for the first connection.
If somebody was repeatedly whipped, the court sends him to jail⁵²For the third conviction of the same kind. These rules have no biblical justification. where he is fed barley until his belly bursts. One sends the murderer without witnesses to jail and feeds him scanty bread and sparing water⁵³Is. 30:20.

MISHNAH: If one’s house was connected¹⁶⁸His house and the pagan temple share a wall. to a house of pagan worship and collapsed, it is forbidden to rebuild it. What should he do? He restricts himself to his property¹⁶⁹In the Babli: 4 cubits. His wall should be separated from the temple by 4 cubits. The text of Maimonides is that of the Yerushalmi. and builds. If it was his and the idolatry’s, it is judged half by half¹⁷⁰He may take half of the building material of the common wall for his own use; the remainder is forbidden for all usufruct for any Jew. Its stones, its wood, and its dust make impure like a crawling animal¹⁷¹As described in Lev. 11: 29–38, it makes impure by touch. This applies also to the stones which remain his property., as it is said¹⁷²Deut. 7:26. In Lev. 11:40–41, all crawling things which are forbidden as food are called abomination, including those which make impure by touch., you shall treat it as an abomination. Rebbi Aqiba says like a menstruating woman as it is said¹⁷³Is. 30:22. In Lev. 12:2 menstruation is called “the separation of her feeling miserable”., you shall throw it away like feeling miserable; you will call it excrement. Since the menstruating makes impure by load¹⁷⁴In Lev. 15:20–21 it is stated that anything she lies on becomes an original source of impurity. This means that if a woman in her period lies on top of ten mattresses and somebody touches the lowest one, which the woman never touched, he becomes impure as if he touched the woman herself. For R. Aqiba anybody who carries an idol becomes impure even if he never touched the idol., also idolatry makes impure by load.

MISHNAH: A potsherd to put between one half-brick and another, the words of Rebbi Jehudah. Rebbi Meïr says, to carry fire with it. Rebbi Yose says, to fill it with a quartarius. Rebbi Meïr said, even though it is no proof, it is a hint: ²²Is. 30:14.that in its splinters no shard be found to catch fire from the blaze. Rebbi Yose told him, from there is proof, to draw water from the pit.

Rebbi Eleazar said, one follows what one hears from a disembodied voice²²⁸Here it does not mean a Heavenly voice but one whose origin is unknown to the hearer. Babli Megillah 32a in the name of R. Joḥanan.. What is the reason? Your ears will hear something from behind you saying, this is the way you should follow²²⁹Is. 30:21. etc. Rebbi Eleazar went to relieve himself. There came a Roman official²³⁰Greek εὔθυνος, ὁ, “corrector, judge, publiv examiner”. and removed him (from behind him)²³¹Not in G and superfluous. and sat down. He said, here nobody removed anybody ever but me. It is impossible that I should leave from here until I know what happened to him. There was a snake there which started coming out and gave him as long as he was there that his intestines descended. He recited about him, I shall give a man in your stead, etc.²³²Is.43:4., [I shall give an Edomite in your stead.]²³³Addition of G which here becomes illegible.

The lion has six names: Aryeh, Kefir, Lavi, Layish, Shakhal, and Shakhatz.