Talmud su Isaia 32:71

HALAKHAH: “There are four main categories of damages,” etc. The bull means the horn, as is written: “If a man’s bull smite another person’s bull,⁹Ex. 21:35.” etc. So far a harmless animal¹⁰It has no history of attacking other animals. The owner only has to pay half the damage caused.. From where a notorious [dangerous] one¹¹For which full damages have to be paid.? “Or it was known that it be a goring bull,¹²Ex. 21:36.” etc. The pit, “if a man open a pit,” etc.; “the pit’s owner has to pay,³A person digging a pit in the public domain is responsible for any damage caused by his action; Ex. 21:33–34.” etc. The devourer: “If a person causes a field or a vineyard to be despoiled by sending his animals;¹³Ex. 22:4. The meaning of יַבְעֵר is in doubt because of lack of parallels. It might as well be referring to damage by excessive grazing as to destruction by trampling.” this is the foot as it is written¹⁴Is. 32:20. The same explanation of Ex. 22:4 by Is. 32:20 is in the Babli, 2b.: “Those who send the foot of bull and donkey.” And it is written¹⁵Is. 5:5.: “Remove its cover and it will be despoiled,” that is the tooth, “tear down its fence and it will be trampled,” that is the foot. And the setting on fire, as it is written⁵Ex. 22:5.: “If fire starts and finds thistles,” etc.

What did Manasse do? It is written¹⁶⁵2K. 20:1, Is. 38:1.: In these days, Hezekias became critically ill, etc., for you will die, you will not live. For you will die, in this world, you will not live, in the Future World. He asked him, why? He answered him, because you did not want to have children¹⁶⁶Babli Berakhot 10a.. He asked him, why do you not want to have children? He answered him, I saw that I will have an evil son; therefore, I do not want to have children. He told him, marry my daughter¹⁶⁷Manasse was born after Hezekias’s illness; his mother’s name is given without patronymic., maybe descending from me and you he will become a good person. Nevertheless the result was only a bad person. That is what is written¹⁶⁸Is. 32:7., but my vessels, his vessels are bad. He told him, I am not listening to you, I only am jumping on what my ancestor said, who told me¹⁶⁹A slightly different version is in Taˋaniot 2:1 (65b l.3), Eccl. rabba 7(29), Tanhuma Noah 8. The Yerushalmi version is the basis of a central piece of the Ashkenazic service of New Year’s day (in the Eastern European version also of the Day of Atonement). The Babli version (Roš Haššanah 16b) is quite different., if you see bad dreams or bad visions do jump onto three things and you will be saved. These are: prayer, giving alms, and repentance. All three from one verse¹⁷⁰2Chr. 7:14.: If My people, over whom My Name is called, are subdued and they will pray, that refers to prayer, and they will ask before me, that refers to giving alms, as you say¹⁷¹Ps. 17:15., I, by giving alms, shall see Your Face, I shall be satiated in waking by Your image. They shall repent their evil ways, that is repentance. If they did this, what is written there? I shall listen from Heaven, forgive their sins, and heal their land. Immediately, he turned, as is written.

BARAITHA.⁹²K 21. It is related of R. Ṭarfon that, although he was very wealthy, he did not give many gifts to the poor. Once R. ‘Aḳiba said to him, ‘Would you like me to purchase one or two cities for you?’ He replied, ‘Yes’. R. Ṭarfon went and brought four thousand golden dinars. R. ‘Aḳiba then went and distributed the money among the poor. Later R. Ṭarfon met R. ‘Aḳiba and asked him, ‘Where are the cities which you purchased for me?’ R. ‘Aḳiba took him by the hand and led him to the House of Study. He brought a child who held in his hand the Book of Psalms who continued reading from it until he came to the verse, He hath scattered abroad, he hath given to the needy.
GEMARA. Did not R. Ṭarfon [fulfil the command], Thou shalt surely open thy hand unto thy poor and needy brother in thy land?⁹³Deut. 15, 11. Yes, he [was in the habit of] giving [charity]. Then why did R. ‘Aḳiba compel him? He said to him, ‘In accordance with the camel is the burden’.⁹⁴Cf. Keth. 67a (Sonc. ed., p. 406), a proverbial saying. R. ‘Aḳiba meant that R. Ṭarfon did not dispense charity commensurate with his means. R. ‘Aḳiba then went and distributed a third [of the money] among the poor and two-thirds he divided among teachers, men who occupied themselves with the Torah and scholars. When [R. Ṭarfon] met him and asked, ‘Where is my profit?’⁹⁵It is suggested that the text should read ‘my money’. he replied, ‘I have bought something for you with it’. He asked, ‘What merchandise [did you buy]? Is it something good?’ He answered, ‘It is something of eternal value’. [R. ‘Aḳiba] led him to the House of Study and [R. Ṭarfon] asked him, ‘Where is it?’ He said, ‘It is with David, king of Israel, as it is written, He hath scattered abroad, he hath given to the needy’. He then inquired, ‘Why did you do this?’ He replied, ‘Do you not know that when Naḳdimon b. Gurion⁹⁶A man of fabulous wealth, Keth. 66b-67a (Sonc. ed., p. 405). [Cf. ARN, p. 48.] walked from his house to the Temple,⁹⁷Keth. reads: ‘the House of Study’. woollen carpets were spread beneath his feet and the poor of Israel used to come and take them away? And yet, because he did not act as [liberally] as he should he was punished’. [R. Ṭarfon] said to him, ‘I ask you, why did you not carry out my wish?’ He replied, ‘Did I not act [on your behalf] and give away of what belongs to you?’ Whereupon [R. Ṭarfon] exclaimed, ‘I say that he who causes others [to do good] is greater than he who does [good],⁹⁸Cf. B.B. 9a (Sonc. ed., p. 41), a maxim of R. Eleazar. as it is stated, And the work of righteousness shall be peace’.⁹⁹Isa. 32, 17, interpreted as ‘he who causes others to practise charity [the Rabbinic meaning of the Heb. word for righteousness] shall have peace’.

When R. ‘Aḳiba was executed in Caesarea and the news reached R. Judah b. Baba and R. Ḥanina b. Teradion, they arose, girded themselves in sackcloth, rent their garments and exclaimed, ‘Our brethren, hearken unto us! R. ‘Aḳiba was not executed for robbery or because he did not labour in the Torah with all his strength. He has only been put to death as a sign,³³Of great misfortunes to come. as it is stated, Thus shall Ezekiel be unto you a sign; according to all that he hath done shall ye do; when this cometh, then shall ye know that I am the Lord God.³⁴Ezek. 24, 24; verses 15-27 describe the symbols of Ezekiel’s bereavement. Within a short while there will be no place found in the land of Israel where no [slain] will be cast forth, as it is stated, Speak: Thus saith the Lord—And the carcasses of men fall as dung upon the open field, and as the handful after the harvestman, which none gathereth’.³⁵Jer. 9, 21. It is reported that it was not long before war came and disturbed the world, and within twelve months the municipalities³⁶Heb. bula’oth, the Greek for ‘senate, city-council’. Büchler, The Economic Conditions of Judaea, p. 28, n. 2, defines the term as ‘open places as opposed to fortified towns’. in Judea ceased; as it is stated, Tremble, ye women that are at ease; be troubled, ye confident ones:³⁷Isa. 32, 11. Ye women that are at ease refers to the municipalities in Judea, ye confident ones refers to the fortified towns.³⁸Cf. Büchler, loc. cit. Confident ones is nothing else than a term for walled cities.³⁹Heb. ṭeraksin which Jastrow takes to be a corruption of kerakim, ‘walled cities’. [The sentence is apparently a marginal note, and it is difficult to see how a common word should have been misread as an unusual one. Krauss, Lehnwörter, pp. 274f more probably ‘enclosures’.] It is reported that twelve months had not passed before what had been said was fulfilled.