Talmud su Isaia 44:65

What is the seal of the Holy One, praise to Him? Rebbi Bevai in the name of Rebbi Reuben, “true.⁵¹Babli Šabbat 55a, in the name of R. Hanina, a midrash on 1K. 22:23.” What means “true”? Rebbi Abun said, that He is a Living Power and the King of this World. Rebbi Simeon ben Laqish said, א is the start of the alphabet, מ the middle,⁵²Since the Hebrew alphabet has 22 letters, the middle is between the 11th (k) and the twelfth (l) letter. and ת the end. To say, I, the Eternal, am First,⁵³Is. 41:4. I did not receive anything from another. Besides Me there is no supreme power,⁵⁴Is. 44:6. The verse probably should have been quoted three times. for I have no co-owner. And with the last, I shall be,⁵³Is. 41:4. I shall not in the future turn it over to anybody else.

The maternal uncle of Rebbi Ada⁵²Rav Ada bar Ahava. had rolled up the kaftan of Rav on the Great Fastday⁵³Yom Kippur. The Babylonian scholars never prayed without wearing the kaftan with the precribed belt. It seems that the Yeshivah of Rav had an intermission between Musaph and Minḥah on Yom Kippur.. He said to him: When you see the sun on top of the date palms⁵⁴Since their synagogues were outside the cities in the fields, the sun on top of the date palms may indicate a rather early hour but probably inside the timeframe admitted by Rebbi Yehudah., give me my kaftan so that we may pray Minḥah. And when the sun is on top of the date palms it is daytime. As⁵⁵The text הכא makes no sense. In the absence of manuscript evidence, the text has been left unchanged but the translation follows Levi Ginzberg’s conjecture that one has to read כְּהָא “As to that”, by a simple metathesis of two letters. The argument is that in a deep valley running N-S, the sun on the top of trees on the slopes of the valley designates a rather early time. Rebbi Yoḥanan said (Is. 44:27): “He Who said to the deep: dry up!”, that is Babylonia, the filth⁵⁶Latin situs “situation; filth”. of the world. Rebbi Yoḥanan said⁵⁷This paragraph is an aggadic interruption about Babylonia; the discussion of Rav’s action is continued in the following paragraph. This group of sermons is also found three times in Midrash rabba: Gen.rabba 37:4, Threni rabba, Petiḥta 23, Eccl. rabba 12:7. In the first two, there is an additional explanation of Shinear: A land whose (Jewish) rulers study Torah as youths (but do not continue studying as adults.): Why is it called “the deep”, because there the dead of the Deluge were submerged, (Jer. 51:49) “Also in Babylonia the slain of Israel will fall, also in Babylonia the corpses of all the earth⁵⁸Only in the Deluge the slain were of all mankind. did fall.” It is written (Gen. 11:2) “They found a valley in the land Shinear and dwelt there.” Rebbi Simeon ben Laqish said, why is it called Shinear? Because there the dead of the Deluge were thrown⁵⁹Taking שנער as shaf‘el of the root נער “to pour out”; a later explanation refers to נער “to be a youth”.. Another explanation: Because they die in strangulation⁶⁰In the Targumim, תשנוּק means “strangulation.” However, in Syriac the words means “suffering”, which makes sense here., without light⁶¹Since they had no olive oil, they had to use sesame oil which does not adhere well to wicks. Public hot baths were a characteristic institution of the provinces of the Roman empire. or public baths. Another explanation: Shinear, because they are stripped of miẓwot, without terumah and without tithes⁶²While in old times the exiles tried to fulfill the “obligations that are incumbent on the Land of Israel” also in Babylonia, in Talmudic times they were no longer observed there.. Another explanation: Shinear, because its rulers die as youths. Another explanation: Shinear, because it produced a hater and enemy of the Holy One, praise to Him. Who is that? That is Nebuchadnezzar the evil one.

HALAKHAH: “The following are the holidays of the Gentiles,” etc. ⁶⁹A reformulated parallel is in Berakhot8:7, Notes 157–160. Rav said ‘edehen and Samuel said `edehen. He who said ‘edehen, they are their witnesses<sup>70</sup>Is.44:9.. He who said `edehen, for the day of their misfortune is near⁷¹Deut. 32:35.. Rav said me`abberim, and Samuel said me‘abberin<sup>72</sup>The technical term for intercalation in the calendar, adding a month.. He who said me`abberin, one adds a limb to it. He who said me‘abberin, like a pregnant woman. Rav said ye`utu, and Samuel said, ye‘utu<sup>73</sup>The condition for a benediction over fire at the end of the Sabbath is that one have use of it.. He who said ye`utu, but with this we shall be agreeable to you⁷⁴Gen. 34:15.. He who said ye‘utu, to know, to inform the weary of wisdom⁷⁵Is. 50:4..

“One does not recite the benediction over a lamp unless one has profited from its light.” Rav says y^e’utu, and Samuel says y^e‘utu¹⁵⁷Under the influence of Accadic, Babylonian Jews early on had lost the difference between aleph (’) and ayin(‘) (and he, ḥet); they re-acquired the differences only later under the influence of Arabic. Similarly, under the influence of Greek, in the speech of most Galileans also aleph and ayin had become silent. Since the Mishnah was transmitted orally, there was no difference in pronunciation between the two silent consonants and the interpretation of the words depended on whether one was imagining one or the other.
The particular case here is not discussed in the Babli. The examples from Eruvin and Avodah zarah are discussed following these Mishnayot in the Babli where at other places one also finds examples of a silent ח (Beẓah35b) and switches between ס (s) and צ (ss) (Bava qama 116b). In most cases, roots of Rabbinic expressions are sought in Biblical Hebrew.. He who says y^e’utu, (Gen. 34:15) “But with this we shall be agreeable (nē’ôt) to you.” He who says y^e‘utu, (Is. 50:4) “To know, to inform (lā‘ût) the weary of wisdom.” There (Mishnah Erubin 5:1) we have stated: How does one complete cities¹⁵⁸“Completion” is the determination of a rectangle oriented NS, EW whose edges are distant 2000 cubits from the last house of the city in that direction.? Rav says m^e’abb^erin, and Samuel says m^e‘abb^erin. He who says m^e’abb^erin, one adds a limb (אבר) to it. And he who says m^e‘abb^erin, like a pregnant (עוברה) woman. There (Mishnah Avodah Zarah 1:1) we have stated: Before the holidays of the Gentiles¹⁵⁹One may not trade with them.. Rav says ‘êdêhen and Samuel says ’êdêhen. He who says ’êdêhen, (Deut. 32:35) “For the day of their misfortune (אידם) is near.” He who says ‘êdêhen, (Is.44:9) “They¹⁶⁰The idols. In the Babli (Avodah zarah 2a), the interpretation of this verse takes up several pages. are their witnesses (עידיהם), may they neither see nor know, so that they may come to naught.” How does Samuel deal with Rav’s reason? They are their witnesses, in the future they will bring to naught their worshippers on the day of judgment.

The following are written as one word and read as two words: fortune is come;⁷⁶Gen. 30, 11, written baggad and read ba’gad. a fiery law;⁷⁷Deut. 33, 2, written ’eshdath and read ’esh dath. consumed of the fire;⁷⁸Jer. 6, 29, written me’eshtam and read me’esh tam. what mean ye;⁷⁹Isa. 3, 15, written mallakem and read mah lakem. and, behold, he;⁸⁰Jer. 18, 3, written wehinnehu and read wehinneh hu’. what they;⁸¹Ezek. 8, 6, written mahem and read mah hem. Bani, of;⁸²1 Chron. 9, 4, written Binyamin and read Bani min. of the Benjamites;⁸³ibid. XXVII, 12, written lebenyemini and read labben yemini. the helpless;⁸⁴Ps. 10, 10, written ḥelka’im and read ḥel ka’im. may He incite death;⁸⁵ibid. LV, 16, written yashshimaweth and read yashshi maweth. of the proud oppressors;⁸⁶ibid. CXXIII, 4, written lig’eyonim and read lig’ë yonim. out of the whirlwind;⁸⁷Job 38, 1, written minhasse‘arah and read min hasse‘arah. out of a whirlwind;⁸⁸ibid. XL, 6, written minse‘arah and read min se‘arah. were broken down.⁸⁹Neh. 2, 13, written hammeperuẓim and read hem peruẓim.
The reverse of the above are the following:⁹⁰Which are written as two words and read as one. when … were merry;⁹¹Judg. 16, 25, written ki ṭob and read ḳetob. of Benjamin;⁹²1 Sam. 9, 1, written mibben yamin and read mibbinyamin. that … may be increased;⁹³Isa. 9, 6, written lamed-mem resh-beth-he and read lemarbeh. out of the cave;⁹⁴1 Sam. 24. 8, written min hamme‘arah and read mehamme‘arah. by Myself;⁹⁵Isa. 44, 24, written mi’itti and read me’itti. with their axes;⁹⁶2 Chron. 34, 6, written beḥar bothehem and read beḥarbothehem. from the daughter;⁹⁷Lam. 1, 6, written min bath and read mibbath. like the ostriches.⁹⁸ibid. IV, 3, written kaye ‘enim and read kayye‘enim.

The men of Sodom will not be granted eternal life, and will not even be given a trial, as it says (Genesis 13:13), “And the men of Sodom were [very] wicked and sinful [against the Eternal].” “Wicked” – with one another; “and sinful” – through sexual transgression. “Against the Eternal” – by desecrating God’s name; “very” – for they were very intent on sinning. These are the words of Rabbi Akiva.
But Rabbi Yehoshua said: They will be given a trial! As it says (Psalms 1:5), “(Therefore the wicked will not survive judgment,) nor will sinners, in the assembly of the righteous.” That is, they will not stand in the assembly of the righteous, but they will stand in the assembly of the wicked. But Rabbi Nehemiah said: They will not make it to the assembly of the wicked. As it says (Psalms 104:35), “May sinners disappear from the earth, and the wicked be no more.”
The minor children of the wicked will not be granted eternal life, and will not even be given a trial, as it says (Malachi 3:19), “For behold, the day is coming that will burn like a furnace [and all the arrogant and the doers of evil will be like straw, and when that day comes, says the Eternal, Master of Legions, it will burn them to ashes and leave no root or branch].” These are the words of Rabbi Akiva.
But Rabbi Yehoshua said: They will be given a trial! It is about them that the verse says (Daniel 4:11), “He called loudly and said, Cut down the tree, chop off its branches, strip off its foliage, and scatter its fruit.” And then it says (Daniel 4:12), “But leave the stump with its roots in the ground in fetters of iron and bronze.” Both the verses in Malachi and in Daniel mention roots. Just as the roots in the later passage refer to their bodies, so too do the roots in the earlier passage refer to the human body. If so, how do I interpret the words (from Malachi 3:19), “It will…leave no root or branch”? That they will have no merit on which they can depend.
Others agree that they will be given a trial, but say that the verse which speaks of them is (Isaiah 44:5), “This one will say, I am for the Eternal! and that one will use the name Jacob; another one will write For the Eternal on his arm, and take on the name Israel. “This one will say, I am for the Eternal!” – those are the totally righteous. “That one will use the name Jacob” – those are the minor children of the wicked. “Another one will write For the Eternal on his arm” – these are the wicked who cease their evil ways and repent and return to the good. “And take on the name Israel” – these are the converts from all the nations of the world.