Talmud su Isaia 33:78

“The king,” because your eyes shall see the king in his beauty⁴⁶Is. 33:17. Babli 78b, bottom..

Abba Hilfai said in the name of his father Abba Ḥagra: Do not be rash in making vows that you may not trespass in the matter of oaths,⁸⁴Which are more stringent; cf. Ned. 20a (Sonc. ed., p. 56), Demai II, 3 (Sonc. ed., p. 58). and do not be the guest of a kohen who is an ‘am ha-’areẓ lest he give you consecrated food⁸⁵e.g. terumah. According to this reading the exhortation is to a non-kohen. R.N. (cf. Ned. loc. cit.) reads ‘unclean consecrated food’, which was forbidden even to a kohen, in which case the exhortation is addressed to a kohen. to eat. Do not converse much with women because every conversation with a woman is only about unchastity.⁸⁶This statement is not meant to be derogatory of women, who were held in high esteem, but was conditioned by the prevailing laxity in morals which characterized many of the ancient peoples. Cf. Herford, Talmud and Apocrypha, pp. 163ff. [See also Büchler, Types of Jewish-Palestinian Piety, p. 66, n. 2.] The saying is based on Aboth I, 5 (Sonc. ed., p. 4). R. Aḥi of the School⁸⁷V and H read ‘son of’. of R. Josiah said: He who gazes at a woman eventually comes to sin, and he who looks upon a woman’s heel will beget degenerate children,⁸⁸‘And he who looks’, etc., is the reading of GRA. V and H have: ‘And the Sages said: It is decreed against one who looks’, etc. and he who has no shamefacedness⁸⁹i.e. whoever is impudent. is easily led to sin; as it is stated, The show of their countenance doth witness against them [and they declare their sin as Sodom, they hide it not].⁹⁰Isa. 3, 9. But he who is shamefaced⁹¹i.e. is not callous, but feels humiliated when he does wrong. will not easily sin, as it is stated, [And Moses said unto the people, fear not; for God is come to prove you] that His fear may be before your face that ye sin not.⁹²Ex. 20, 17. Face is understood as shamefacedness. Cf. Yeb. 79a (Sonc. ed., p. 535) where a sense of shame is said to be one of the characteristics of the Jew.
R. Measha,⁹³[This is the correct form of the name; cf. Bacher, Ag. d. pal. Amoräer, III, p. 614. Midrash Rabbah, Leviticus, XXIII, 13, Sonc. ed., p. 303, reads ‘Menashyah’.] grandson of R. Joshua b. Levi, said: One who looks at a naked part of the body and does not feed his eyes on it⁹⁴i.e. his gaze is not for the purpose of lustful pleasure. will merit to receive the Divine Presence; as it is stated, And [he that] shutteth his eyes from looking upon evil,⁹⁵Isa. 33, 15. and immediately after it is written, He shall dwell on high,⁹⁶ibid. 16. and it is written, Thine eyes shall see the king in his beauty.⁹⁷ibid. 17. King is here understood of God.

It is written⁶⁰Sach. 14:8., on that day, fresh water will flow out from Jerusalem, etc. It was stated: From the Holiest of Holies to the gobelins like the feelers of silai and bilai⁶¹These seem to be tiny insects, not further identified.. From the gobelins to the golden altar like the horns of locusts. From the golden altar to the courtyards like a shut-thread, from the courtyards to the threshold of the Temple like woof-thread, from there onwards like the pouring from a jug: behold, water drizzled from the right hand side⁶²Ez. 47:2. (Yoma77b–78a).. It is written⁶³Ez. 47:3–5. Tosephta Sukkah3:3–7., when the man left towards the East, with a measuring rod in his hand, he measured a thousand cubits and made me cross the water, ankle water. Up to his ankles. Then he measured another thousand cubits and made me cross the water, knee water. Up to his knees. Then he measured another thousand cubits and made me cross the water, hip water. Up to his hips. From there on, then he measured another thousand, a river which cannot be crossed. Even a large Liburnian⁶⁴Latin liburna(sc. navis), the standard fast commercial sail ship. could not cross it. What is the reason? No mighty ship may cross it⁶⁵Is.33:21.; why? The water was high, swimming water⁶⁶Ez. 47:5. The word has to be explained since in common usage שיט, not שחה, was used for “to swim”.. What is “swimming water”? Where one swims. Rebbi Ḥuna said, in our place one calls the swimmer seḥuna. He moves his hands in himself, as a swimmer would move to swim⁶⁷Is. 25:11.. What means “to swim”? Rebbi Yose ben Rebbi Abun said, in unruly water⁶⁸Explanation of the verse; the movements referred to are those of a desperate person.. It is written⁶⁹Sach. 13:1. It is presumed that the prophesies of Ezechiel and Sachariah refer to the same matter and one may be used to explain to other.: On this day, a water-source will be opened for the House of David and the dwellers in Jerusalem, for purification and impurity. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: From the House of David⁷⁰The Temple. to the dwellers in Jerusalem it is qualified for impurity and purification⁷¹“Purification” here means water with ashes of the Red Cow, used to purify from the impurity of the dead, which in Num. 19:9 is called “purification”.. Farther away it is mixed water, qualified for impurity but disqualified for purification⁷²Only spring water is qualified as “purification,” Num. 19:17. All other impurities are removed by immersion in a miqweh, which may contain any kind of water, including rain water.. Rebbi Eleazar said, from the House of David to the dwellers in Jerusalem it is qualified for impurity and purification. Farther away it is water running down⁷³Greek καταφερής, -ές adj. “inclines downwards”, used in the sense of “rapidly flowing water”., disqualified for impurity⁷⁴Since a miqweh is a “collection” of water, it cannot be a waterfall (or any shower). The same holds for rapidly flowing water; Mishnah Ṭahorot8:9. and purification.

Beloved are proselytes [by God], for [Scripture] everywhere uses the same epithets of them as of Israel; [61b] as it is stated, But thou, Israel, My servant, Jacob whom I have chosen.⁷Isa. 41, 8. Jacob is here interpreted as ibid. XLIV, 5, And another shall call himself by the name of Jacob—these are the proselytes of righteousness (cf. towards the end of this tractate). The order of the quotations in V is confused. The term ‘love’ is applied to Israel, as it is stated, I have loved you, saith the Lord,⁸Mal. 1, 2. and the term ‘love’ is applied to proselytes, as it is stated, And He loveth the stranger, in giving him food and raiment.⁹Deut. 10, 18. Israel are called ‘servants’, as it is stated, For unto Me the children of Israel are servants,¹⁰Lev. 25, 55. V omits the quotation. and proselytes are called ‘servants’, as it is stated, To be His servants.¹¹Isa. 56, 6. The term ‘acceptable’ is used of Israel, as it is stated, And it shall be always upon his forehead, that they may be accepted before the Lord,¹²Ex. 28, 38. and the term ‘acceptable’ is used of proselytes, as it is stated, Their burnt-offerings and their sacrifices shall be acceptable upon Mine altar.¹³Isa. 56, 7. The term ‘keeping’ is applied to Israel, as it is stated, The Lord is thy keeper, the Lord is thy shade upon thy right hand,¹⁴Ps. 121, 5. and the term ‘keeping’ is applied to proselytes, as it is stated, The Lord preserveth the strangers.¹⁵ibid. CXLVI, 9. The term ‘ministering’ is applied to Israel, as it is stated, But ye shall be named the priests of the Lord, men shall call you the ministers of our God,¹⁶Isa. 61, 6. and the term ‘ministering’ is applied to proselytes, as it is stated, Also the aliens, that join themselves to the Lord, to minister unto Him.¹⁷ibid. LVI, 6.
Beloved are proselytes seeing that our father Abraham did not circumcise himself when he was twenty or thirty years of age, but when he was ninety-nine years old;¹⁸Cf. Gen. 17, 24. since if he had circumcised himself when he was twenty or thirty years old, no Gentile would have become a proselyte when he had passed the age of twenty or thirty. The Holy One, blessed be He, kept putting it off¹⁹The verb has fallen out of V. until he had reached ninety-nine years, so as not to close the door in the face of proselytes, [and to allow more days and years so as to increase the reward of those who do His will, as it is stated, The Lord was pleased, for His righteousness’ sake, to make the teaching great and glorious].²⁰Isa. 42, 21. The passage within brackets is added by MS.K. and H.
Our father Abraham called himself a ger, as it is stated, I am a stranger [ger] and a sojourner with you.²¹Gen. 22, 4. Similarly David, king of Israel, called himself a ger, as it is stated, For I am a stranger [ger] with Thee,²²Ps. 39, 13. and likewise it states, For we are strangers before Thee.²³1 Chron. 29, 15.
Beloved is the Land of Israel because it makes proselytes fit [to be received]. If a man says in the Land of Israel, ‘I am a proselyte’, he is accepted at once, but outside the Land of Israel he is not accepted unless his witnesses are with him. Beloved is the Land of Israel because it atones for iniquities and transgressions, as it is stated, And the inhabitant shall not say: ‘I am sick’, the people that dwell therein shall be forgiven their iniquity.²⁴Isa. 33, 24.
And so you find in the four classes that stand before the Holy One, blessed be He, as it is stated, One shall say: ‘I am the Lord’s’; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel.²⁵ibid. XLIV, 5. One shall say: ‘I am the Lord’s’—this alludes to one who belongs wholly to the Omnipresent and has no admixture of sin. Another shall call himself by the name of Jacob—this alludes to the proselytes of righteousness.²⁶A term to denote the genuine and complete convert. Another shall subscribe with his hand unto the Lord—this alludes to those who repent. And surname himself by the name of Israel—this alludes to those who fear Heaven.

One may not see him when naked, nor when he is being barbered, nor when he is in his bath, because your eyes shall see the king in his beauty²⁰⁷Is. 33:17. The Babli, 22b, infers from the verse that a king has to get a haircut every day.. Rebbi Ḥanina went to visit Rebbi Jehudah the Prince²⁰⁸Rebbi’s grandson.. He came to meet him dressed in sail-cloth. He told him, go and wear your lagin²⁰⁹Greek ὀθονή “sail-cloth”., because of your eyes shall see the king in his beauty^210,Latin lacinia, ae, “edge, corner of garment, garment with fringes, ornament”, generally “garment” (E. G.).
(In other occurrences the word לגין means “bottle”, Greek λάγυνος, λάγηνος.)²¹¹The Patriarch, as member of the Davidic dynasty, should uphold the dignity of his family at all times.. Rebbi Joḥanan went to visit Rebbi Jehudah the Prince. He came to meet him dressed in a linen gown. He told him, go and wear your woolen gown, because of the king in his beauty. When he left, he told him, bring ²¹²The meaning and etymology of this word is totally unknown. The commentators see a connection with the word טעם “taste”. It may have been a question about politics since the verse quoted is explained in Midrash Prov. as referring to good political advice. Menahem Ptolemy is only mentioned in Eccl. r. ad 5:10, in a discussion with R. Ḥanina, noting that good-looking food tastes better than undistinguished food, therefore it is possible to read the passage as an exhortation to the Patriarch to also show his status by his table.עטעמה. He answered, send and get Menaḥem Ptolemy, for it is written: Graceful teaching is on her tongue²¹³Pr. 31:26.. Leaving, he saw Rebbi Ḥanina bar Sisi splitting wood. He told him, Rebbi, that is not fitting for you. He answered, what can I do? I have nobody to serve me. He retorted, if you have nobody to serve you, you should not have accepted ordination²¹⁴An ordained rabbi should at all times uphold the dignity of the office. Similarly, the Babli (Qiddušin 70a) frowns upon an ordained rabbi engaged in bodily labor in public..

‘Whoever learns from his fellow a single chapter.’ Since [the Baraitha] refers to ‘a single small letter’, what need was there to mention ‘one word’? And [since it refers] to ‘one word’, why mention ‘a single rule’ or ‘a single chapter’? [The intention is] one letter of the Talmud, one word of the Mishnah, one verse of Scripture, one rule even though it has not been established, one chapter even of [the tractate] Derek ’Ereẓ.¹³⁵The text of H is followed. Derek ’Ereẓ is a treatise on ethical conduct, included in this series of Minor Tractates. How [can one learn] ‘a single letter’? For example,¹³⁶Cf. Shab. 77b (Sonc. ed., p. 365, nn. 4, 6, 8) where the discussion is on whether certain Hebrew words are to be spelt with the letter ’alef or ‘ayin. me’ammeẓin or me‘ammeẓin; gar’inin or gar‘inin; or ’ommemoth or ‘ommemoth. And he¹³⁷Rabbah b. ‘Ulla in Shab. loc. cit. gave a reason [that the word should be spelt] gar ‘inin, for it is written, And an abatement shall be made [wenigra‘] from thy valuation;¹³⁸Lev. 27, 18, where the root gara‘ is spelt with ‘ayin. ‘ommemoth, for it is written, The cedars in the garden of God could not hide it;¹³⁹Ezek. 31, 8. There the root ‘amam is spelt with ‘ayin. me‘ammeẓin, for it is written, And shutteth his eyes from looking upon evil.¹⁴⁰Isa. 33, 15. Again the root ‘aẓam has the letter ‘ayin. He did not, however, give his own opinion [whether these words should be written] with ’alef or ‘ayin. But one [of the examples cited] is written with ’alef? They are surely written with ’ayin! He speaks of words which enter the heart,¹⁴¹So rendered by H. It may mean examples of a natural interchange of sibilants. as for instance, massiḳin, meziḳin.¹⁴²Cf. B.B. 116b (Sonc. ed., p. 695) where both words are used in the sense of ‘bandits’. But is not this [a better] example—for instance that which we have learnt:¹⁴³Beẓah 35b (Sonc. ed., p. 179). One may let fruit drop [mashshilin] through a trap-door on a Festival? If [one uses the verb] mashshilin he does not make a mistake; for we have learnt:¹⁴⁴Beẓah loc. cit. [If the firstling is a] shaḥol or a kasol, [it may be slaughtered]; shaḥol [means an animal] whose hip has become dislocated and kasol [an animal] one of whose hips is higher than the other.¹⁴⁵Hence the root shaḥal means ‘slip, fall’, the same as the root nashal in mashshilin. If one teaches the word mashshirin¹⁴⁶From the root nashar, ‘fall’. he does not make a mistake; for we have learnt:¹⁴⁷Beẓah loc. cit. If one’s clothes fell [nashru] in the water on a Sabbath he may walk in them without fear. He who uses the word mashshirin does not make a mistake; for we have learnt:¹⁴⁸ibid. The hair-clipper [shaḥor]¹⁴⁹Which causes the hair ‘to fall’ from the head. and the barber’s scissors are susceptible to defilement even though [the two parts] are separated. But [we are speaking of the change] of one letter and here it [deals with the change of] one word! It was only necessary as an opinion.¹⁵⁰A general example of the interchange of letters.
Raba said: Even with the waw, which is clearly one letter, you might argue that since it does not add anything to the meaning, conclude that one is not [obliged to honour him who teaches it]! Hence [the Baraitha] teaches that, since at times with the help of it a reason [for a law] is established [it is to be taken into consideration],¹⁵¹i.e. he is obligated to pay honour to him who teaches it to him. and it only applies where the reason [for a law] is established by it. Raba said: [It also applies] in connection with Scripture, although the reason for a law may not be established by it and it may be a letter that is not pronounced. But you said ‘a verse of Scripture’!¹⁵²If taught warrants respect to the instructor. This was necessary for a case when he expounded it in connection with a halakah.

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.”