Talmud su Isaia 40:76

It is stated⁶We have three versions of this formulation, in the Yerushalmi, the Babli (Berakhot 31a), and the Tosephta (3:21). The main difference in formulation is between the Tosephta and the Talmudim, since the Tosephta requires that one start prayer מתיך דברים של חכמה. In Mishnaic Hebrew, as in Modern Sephardic Hebrew usage, the Ḥakham is the rabbi, and dibrē ḥokhmāh are halakhic rulings; as in the following paragraph, practices universally accepted and not subject to doubt or discussion. From the order of the Yerushalmi it seems that in practice the text of the Yerushalmi should be interpreted as implying the statement of the Tosephta. The tradition of the Babli is uncertain; see Diqduqe Soferim, Berakhot, p. 160, note ר. The Venice print of the Babli requires that one start prayer “out of joy over commandments”. Rashi, the Munich manuscript of the Babli, Halakhot Gedolot and the students of Rabbenu Jonah have simply “out of joy.” The Koronel manuscript and Menorat Hamaör have “out of joy of Torah”, parallel to the Yerushalmi. A Florence manuscript that is typically Sephardic has “out of joy of Halakhah”, directly parallel to the Tosephta. Rabbenu Asher ben Yeḥiel (Rosh) has “out of words of joy”; the insistence on “words” is parallel to Yerushalmi and Tosephta. While the Babli in the printed version would refer to the state of mind required for the Amidah, as implied in the two rulings preceding this Tosephta in the Yerushalmi, the Tosephta and the Yerushalmi require the correct state of mind before one starts with the preparatory sections of prayer, even preceding the recitation of Shema‘. This seems also to be confirmed by the preparatory prayer reported later by R. Ḥizqiah in the name of R. Abbahu. Most of the variants of the Babli text would demand an interpretation similar to that of the Tosephta. All three versions agree that one should start afternoon prayers with a word of Torah or Halakhah directly before the Amidah.: “One should pray neither out of conversation, nor out of jokes, nor out of frivolities, nor out of idle occupations, but out of words of Torah. Similarly, one should not take leave from one’s friend either out of conversation, or out of jokes, or out of frivolities, or out of idle occupations, but out of words of Torah, since we find that the earlier prophets were closing their words with expressions of praise and consolation.” Rebbi Eleazar said, except for Jeremiah who closed with words of reprobation. Rebbi Yoḥanan said to him, still he closed with words of consolation and said (Jer. 51:64) “So Babylon shall sink.” Because Jeremiah continued to prophesy about the Temple. One could think that he closed with the destruction of the Temple, but the verse states (Jer. 51:64) “So far the words of Jeremiah,” he finished with the downfall of its destroyers, he did not close with words of reprobation⁷The last chapter of the book of Jeremiah is not attributed by the Talmud to Jeremiah; it is a historical addition by the editor, Barukh ben Neriah.. But is it not written (Is. 66:24): “They will be a horror for all flesh?⁸Last verse in Isaiah.” That verse deals with Gentiles. But is it not written (Lament. 5:22): “But You much despised us⁹Last verse of Lamentations. A possible interpretation of the statement is that the last two verses of the book, chapter 5, were considered as one; then the book ends with a prayer.”? (Lament. 5:21) “Make us return” replaces “But You much despised us”. Also Elijah did take leave from Elisha only out of words of Torah, (2Kings 2:11) “they walked talking.” What did they talk of? Rebbi Aḥawa the son of Rebbi Zeïra¹⁰In the Babli, his name is R. Ahavah, son of Rebbi Zera, son of the famous Rebbi Zeïra. He was Tanna, a memorizer of tannaitic material, in his father’s Yeshivah. The entire section is a digression induced by the ancillary statements of the Tosephta. said, they discussed the recitation of Shema‘, (Deut. 6:7) “you should talk about them.” Rebbi Judah ben Pazi said, they were discussing Creation, (Ps. 33:6) “through the word of the Eternal the heavens were made.” Rebbi Yudan, the son of Rebbi Ayvu¹¹Rebbi Ayvu was one of the main promoters of Aggadah in the third generation of Amoraïm. He learned from all Galilean Amoraïm of the second generation. His son Rebbi Yudan might be the Rebbi Yudan who otherwise is quoted without mention of his father’s name., said, they were occupied with the consolations of Jerusalem, as you say (Is. 40:2) “Speak to Jerusalem’s heart.” But the rabbis say, they were occupied with the Divine Chariot, as you say (2Kings 2:11) “behold, a chariot of fire and horses of fire, etc.”

The statement of Rebbi Ḥanina⁷⁴Here the argument returns to the prior statement of R. Ḥanina, that the twilight at dawn is the time to walk four mil. In the Leyden ms. and the prints, the reference here is to R. Ḥiyya; the correct reading is in the Rome ms. and the commentary of R. Eleazar Askari. is parallel to that of Rebbi Yehudah since it was stated in the name of Rebbi Yehudah: the thickness of the sky is a walk of 50 years⁷⁵In the parallel version of this argument in the Babli, Rebbi Yehudah is quoted only as saying that the thickness of the sky, the distance the sun covers between the start and the end of dawn, is one-tenth of the entire day (from beginning of dawn to end of dusk). In the next section and in the parallel Bereshit rabba 6(9), it is asserted that the entire sky represents a distance of 500 years and that between each sky and the next there is a distance measured by 500 years. It is not clear how the “distance of 500 years” is meant to be computed.. An average person walks 40 mil during a day⁷⁶A mil is 2000 cubits. Therefore, the exact length of a mil depends on the length of a cubit. Based on a length of 55 cm for a cubit, the mil would be 1100 meters. The Roman mile was 1473.2 m. A mil of 1100 m would give a daily trip of 27.34 English miles. Determination of the mil by modern Rabbinic authorities vary from 960m (Rav Naeh) to 1152m (Ḥazon Ish) and 1296m (Ḥatam Sopher). In the Babli Pesaḥim 94a, Rava quotes a tradition that the circumference of the earth is 6000 parasangs or 24’000 mil. It is not clear at which latitude this length is computed. Based on a Greek παρασάγγης of 5.523 km, the computed 33’078 km would fit well with the circumference of the earth at about the latitude of Jerusalem or Southern Babylonia. The corresponding mil would be 1380 m.. Until the sun breaks through in the sky it passes the distance of 50 years; during that time a man can walk four mil. If follows that the thickness of the sky is one tenth [of the path of the sun] in one day. And just as the thickness of the sky is a walk of 50 years so the thickness of the earth and that of the abyss is a walk of 50 years⁷⁷The abyss being below the mantle of Earth.. What is the reason? (Is. 40:22) “He Who thrones over the circle of the earth,” and it is written (Job 22:14): “He passes by the circle of the sky.” And it is written (Prov. 8:27) “When He carved out a circle on the face of the abyss.” “Circle” (חוּג) always has the same meaning.

Rebbi Yoḥanan and Rebbi Simeon ben Laqish⁸⁹The brother-in-law and, according to Babylonian tradition, student of R. Yoḥanan. They both elaborate on the verse from Job treated by R. Yoḥanan’s teacher R. Ḥanina.. Rebbi Yoḥanan said: Usually when someone stretches the ropes of a tent, in time the ropes will loosen. But here (Is. 40:22) “He stretched them like a tent to sit in,” and it said (Job 37:18): “they are strong.” Rebbi Simeon ben Laqish said: “Usually if someone casts a vessel, in time it will rust. But here “like a cast mirror,” all the time they look like newly cast. Rebbi Azariah⁹⁰One of the teachers of the fifth generation of Galilean Amoraïm. In Bereshit rabba 12, R. Azariah explicitly objects to the opinion that everything that has generations will wilt and die, including sky and earth. His statement here seems to say that the generations of the sky are the astronomical periods and that nevertheless everything is as on the day when sky and earth were created. comments on the remark of Rebbi Simeon ben Laqish (Gen. 2:1–3) “The sky and the earth and all their hosts were completed. God finished on the Seventh Day … and God blessed the Seventh Day.” What is written after that? (Gen. 2:4) “These are the generations of the skies.” What has one to do with the other? Only that a day comes and goes, a week comes and goes, a month comes and goes, a year comes and goes⁹¹The use of masculine forms for both masculine and feminine is not uncommon in the Yerushalmi.. And it is written (Gen. 2:4) “These are the generations of the skies and the earth when they were created, on the day that the Eternal, God, created earth and heaven.”

It has been stated: Rebbi Yehudah⁶⁷In the print of the Babli, Menaḥot 43b, “R. Meïr.” However, R. Rabbinowitz notes a German and an Egyptian manuscript of the Babli that have “R. Yehudah”, as well R. Isaac Fasi and Rosh, in line with the Yerushalmi and the Tosephta, Berakhot 6:17. The entire paragraph is from R. Yehudah in the Tosephta. says, three things a man has to recite every day: Praise to Him Who did not make me a Gentile. Praise to Him Who did not make me uncivilized⁶⁸The uncivilized person is one who knows no Bible, no Mishnah, and no trade. Since he cannot know what is forbidden, he cannot fear sin. In the Babli (Menaḥot 43b–44a) it is reported that R. Jacob bar Aḥa changed this benediction to “Who did not make me a slave,” since an uncivilized person can become civilized; his state of ignorance is not God-given.. Praise to Him Who did not make me a woman. “Praise to Him Who did not make me a Gentile,” because Gentiles are not considered to be anything, (Is. 40:17) “all Gentiles are nothing before Him.” “Praise to Him Who did not make me uncivilized,” because an uncivilized person cannot fear sin⁶⁹Mishnah Pirqe Avot 2:6.. “Praise to Him Who did not make me a woman,” because women are not commanded about benedictions⁷⁰Here מצוות cannot mean “commandments”, not even “positive commandments tied to a fixed time” that do not apply to women, but “benedictions”, as in Chapter 6, Halakhah 1, first paragraph..

Rebbi Ḥiyya bar Abba said, Rebbi Ḥanania ben Aqabia said it only for Lake Genezareth since mountains surround it¹⁰¹A similar statement in the Babli 87b, but there the reason given is that the shore of the lake is everywhere private domain with no public access to the water except harbors which also are private installations for the rules of the Sabbath. The statement here, that a valley surrounded by mountains is never public domain, is not found elsewhere.. Rebbi Eleazar asked Rebbi Joḥanan, if one threw from a circular road¹⁰²This word appears in many forms is the Yerushalmi: Berakhot 9:2 (Note 81) פווסרוס ,פופסדס, Terumot 8:10 ,אפיפסרוס אפיפסרון (but this may be another word), Šeqalim 7:2 פיוסרוס. S. Liebermann identifies the word as πρόσοδος, ἡ, “access road”. This assumes that Roman roads in the East where built in the style of the great straight roads in Italy which passed by the walled cities, which had to be accessed by smaller roads branching off from the main road. But these access roads are not less frequented nor more difficult to use than the main road. E. Guggenheimer (Berakhot loc. cit.) reads περίοδος, ἡ, “way around, circuit, circular path”. into public domain or from public domain into it¹⁰³The question of R. Eleazar is whether a circuitous road, of difficult use but public property and open for use by the public, nevertheless should be considered private property for the rules of the Sabbath.? He said to him, in your opinion a public domain does not exist. Rebbi Simeon ben Laqish said, there is no public domain unless it be open from one end of the world to the other. The argument of Rebbi Simeon ben Laqish seems inverted¹⁰⁴His first statement seems to imply that somewhere in the world there exists public domain. since he said, there is no public domain in this world, only in the future as it is written¹⁰⁵Is. 40:4., every valley will be lifted. A Mishnah¹⁰⁶Taharot 6:6. disagrees with Rebbi Simeon ben Laqish: “What is a private domain? The paths of Bet-Gilgul¹⁰⁷In the definition of the Babli (22b), any road on which the carrier of a load cannot run; according to Rashi because of an incline, according to Maimonides because of obstacles in the road.. Private domain regarding the Sabbat¹⁰⁸Not really private domain but karmelit. but public domain for impurity¹⁰⁹A public domain for the rules of impurity, where cases of doubt may be disregarded, is any place accessible to the public, even if it is private property..”

‘R. Joshua b. Levi said: Every day’, etc. Whence do we know this? For it is written, Hark! the Lord crieth [yiḳra’] unto the city—and it is wisdom to have regard for Thy name.¹⁰⁵Micah 6, 9. Perhaps the verse speaks of an ordinary voice [calling and not a Bath Ḳol]? Here it is stated yiḳra’, and elsewhere it is stated, And the Lord called [wayyiḳra’] unto him out of the mountain:¹⁰⁶Ex. 19, 3. as there it was [God calling] from Sinai, so here too it is [God calling] from Sinai. Alternately, here it states yiḳra’ and of the tent of meeting it states, And the Lord called [wayyiḳra’] unto Moses, and spoke unto him out of the tent of meeting.¹⁰⁷Lev. 1, 1. But it might be argued that here¹⁰⁸In Micah 6, 9, where the word ḳol is used, translated hark. it uses the word ḳol and elsewhere it states, God answered him by a voice [beḳol]!¹⁰⁹Ex. 19, 19, which seems to imply that it was not God Who spoke. Then quote, Then he heard the Voice speaking.¹¹⁰Num. 7, 89. Here it is clear that God is speaking. [It might also be argued,] Here it states, unto the city¹¹¹In Micah 6, 9, and therefore the comparison is not complete. and there it does not! [Draw the inference] from the following: Hark [ḳol]! one calleth [ḳore’]: Clear ye in the wilderness the way of the Lord,¹¹²Isa. 40, 3. where ‘calling’ and ‘wilderness’ occur, and it is written, They encamped in the wilderness¹¹³Ex. 19, 2, which refers to a time before Sinai.—perhaps this refers to the periodical ‘callings’! When it mentions ‘calling’ it implies a regular calling, as it is written, When I call unto them, they stand up together.¹¹⁴Isa. 48, 13.
Our Rabbis have taught:¹¹⁵Ber. 55a (Sonc. ed., p. 335). R. Joḥanan there enumerates three things: famine, plenty and leadership. Five things the Holy One, blessed be He, Himself proclaims, viz.: the leader, famine, plenty, the sword, and those who escape the sword. ‘The leader’, as it is written, See, I have called by name Beẓalel.¹¹⁶Ex. 31, 2. ‘Famine’, as it is written, For the Lord hath called for a famine.¹¹⁷2 Kings 8, 1. ‘Plenty’, as it is written, And I will call for the corn and will increase it.¹¹⁸Ezek. 36, 29. ‘The sword’, as it is written, For I will call for a sword.¹¹⁹Jer. 25, 29. ‘Those who escape the sword’, as it is written, And among the remnant those whom the Lord shall call.¹²⁰Joel 3, 5. It is all right with three since the Divine Name is written in connection with them, but with And I will call for the corn, perhaps [this means] by a messenger, as it is written, I will call my servant Eliaḳim!¹²¹Isa. 22, 20. If you do not admit this, surely there [with Eliaḳim] the Divine Presence called to him [to act as leader], because it was similar to that of Beẓalel who was a leader.

MISHNAH: Rebbi Nehorai says: I am leaving aside all trades in the world and teach my son only Torah²⁶²This really is frowned upon, Mishnah Avot 2:2, 4:5., for a man eats from its rewards in this world and the capital remains for the future world. But with other trades it is not so, for if a person is afflicted with sickness, or old age, or a measure of suffering, and cannot continue in his trade, he dies, abandoned, from hunger. But the Torah is different, it guards him from all evil in his youth and gives him a future and hope in his old age. What does it say about his youth? “Those who trust in the Eternal will renew strength, they rise on wings like an eagle, they run without effort, they walk without tiring.²⁶³Is. 40:31.” What does it say about his old age? “They still bear fruit in old age, fat and invigorated they will be.²⁶⁴Ps. 92:15.” So it says about our father Abraham, peace on him: “Abraham was old, came into days, and the Eternal blessed Abraham with everything.²⁶⁵Gen. 24:1.” We find that our father Abraham kept the entire Torah before it was given, as it is said: “As a reward because Abraham listened to My voice and kept My watch, My commandments, My laws, and My teachings.²⁶⁶Gen. 26:5.”

HALAKHAH: ²⁶⁷Tosephta 5:16–17; a shortened version in the Babli, 82b, and Masekhet Sopherim 17:1.“Rebbi Nehorai says: I am leaving aside all trades in the world and teach my son only Torah.” For all trades support a person only in his youth as long as he is in possession of his powers. But if a person is afflicted with sickness or a measure of suffering, and cannot continue working, he dies from hunger. But the Torah is different, it honors him and guards him from all evil in his youth and gives him a future and hope in his old age²⁶⁸G has here an amplification that looks redundant.. What does it say about his youth? “Those who trust in the Eternal will renew strength, they rise on wings like an eagle, they run without effort, they walk without tiring.²⁶³Is. 40:31.” What does it say about his old age? “They still bear fruit in old age, fat and invigorated they will be.²⁶⁴Ps. 92:15.” So you find about the patriarch Abraham who kept the Torah before it came into the world²⁶⁹G lacks “into the world”. The text of L should be interpreted as “came into this world”, not excluding the doctrine of pre-existence of the Torah in the abstract prior to Creation., as it is said: “As a reward because Abraham listened to My voice and kept My watch, My commandments, My laws, and My teachings.²⁶⁶Gen. 26:5.” Also it made him great and blessed him in his youth and gave him a future and hope in his old age. What does it say about his youth? “Abraham was very wealthy with livestock, silver, and gold.” And about his old age, what does it say? “Abraham was old, came into days, and the Eternal blessed Abraham with everything.²⁶⁵Gen. 24:1.”

R. Nehorai said: I abandon all professions in the world and teach my son only Torah,¹Inserted by GRA in agreement with Ḳid. 82a (Sonc. ed., p. 423). because a man enjoys part of its reward in this world while the principal remains intact for the world to come. The other professions, however, are not so. For should a person come to sickness, old age or suffering and is unable to carry on his work, he would die of starvation; whereas with the Torah it is not so, but it protects him from all evil in his youth and gives him a future and hope in his old age. What does it say in Scripture of his youth? But they that wait for the Lord shall renew their strength.²Isa 40, 31. And what does it say of his old age? They shall still bring forth fruit in old age.³Ps. 92, 15. In Ḳid. loc. cit. the Mishnah adds: ‘And thus it is said of our father Abraham, And Abraham was old … and the Lord blessed Abraham in all things (Gen. 24, 1)’.