Talmud su Isaia 45:26

BARAITHA.¹⁰⁸K 24. R. Eliezer b. Jacob said: Whoever greets his teacher [with the ordinary salutation] forfeits his life. R. Eliezer b. Dahabai¹⁰⁹In K ‘Ben ‘Azzai’. said: Whoever greets his teacher [with the ordinary salutation], whoever responds to his salutation [in the ordinary way], whoever makes a statement [in the name of his teacher which] he has not heard from his mouth, and whoever opposes his School causes the Divine Presence to depart from Israel. But whoever repeats a statement in the name of his teacher brings redemption to the world; as it is stated, And Esther told the king in Mordecai’s name.
GEMARA. Our Rabbis taught: How could Mordecai have told Esther?¹¹⁰Seeing that the gates of the palace were strictly guarded. It teaches that all [the gates]¹¹¹‘The gates’ has fallen out of the text. opened¹¹²In the Sifrë di Aggadetha, ed. Buber, p. 65, it is related that Mordecai entered secretly by night without the knowledge of the palace guards and no one restrained him. themselves for him and he entered within [the palace] and told her all the signs.¹¹³Of the conspiracy of Bigthan and Teresh (Esth. 2, 21). This can be inferred by an argument from the less to the great: if it is written of the son of Esther,¹¹⁴viz. Cyrus who is said to have been her son. I will go before thee, and make the crooked places straight; I will break in pieces the doors of brass,¹¹⁵Isa. 45, 2. If Cyrus could force the gates of Babylon, how much more could Mordecai obtain entrance to the palace! how much more so Mordecai, one of the Elders of the Sanhedrin!

And Rebbi Levi said: The upper waters are male and the lower ones female. What is the reason? (Is. 45:8)¹⁶⁸The verse starts: “The heavens should pour down from high, and the skies should flow with justice,” speaking of rain. The Babli has two contradictory sermons in this matter. Rav Yehudah is reported in Taänit 6b that rain is the earth’s husband because in Is. 55:10 it is said that rain makes the earth give birth, while Rebbi Abbahu (there and Berakhot 59b) says that a benediction is recited only if “the bridegroom goes towards the bride,” meaning that drops jump up from the earth towards the descending rain. [This is the traditional interpretation, given by Ashkenazic Rabbenu Gershom and Sephardic Rabbenu Ḥanan‘el. Rashi, sensing the apparent contradiction, has a prosaic interpretation, that on both sides of the street the gutters will spout water one towards the other.] “The earth shall open,” like a female who opens before a male; “they should bear fruit of help,” that is being fruitful and multiplying; “and justice shall sprout together,” that is rainfall; “I, the Eternal, did create it,” for that I created it, for the well-being of the world. Rebbi Aḥa stated it in the name of Rebbi Simeon ben Gamliel¹⁶⁹This is the end of Rebbi Simeon ben Eleazar’s text in Tosephta Taäniot. In the Babli (Taänit 6b), this passage appears as a statement of the Amora Rebbi Abbahu.: Why is it called “fertilizing,” because it impregnates the earth.

BARAITHA.¹For the Baraithoth in this chap. cf. DEZ I. R. Judah [the Prince] said: The way of the disciples of the wise is to be meek and lowly of spirit.
GEMARA. Whence is this derived? For it is written, Seek ye the Lord, all ye humble of the earth, that have executed His ordinance; seek righteousness, seek humility. It may be ye shall be hid in the day of the Lord’s anger.²Zeph. 2, 3. When our holy Rabbi³i.e. R. Judah the Prince. Cf. Ḥag. 4b (Sonc. ed., p. 17) where this is attributed to R. Ammi. came to this verse, he cried out and wept [because it stated,] Seek righteousness, seek humility, and perhaps!⁴Even then salvation is only problematical, the text stating it may be, etc. Woe to the creatures who think that death is a place of refuge and declare, ‘How many iniquities we are able to guard ourselves against!’⁵Since when we die we are safe from punishment. R. Isaac b. Parnak said: All man’s sins are engraven in his bones and all his merits are inscribed on his right hand, so that you shall not say that their sins are recorded and their merits are not. Whence [is this learnt]? As it is stated, The Lord is thy keeper, the Lord is thy shade upon thy right hand.⁶Ps. 121, 5, shade, meaning divine protection, in reward for a person’s merits; cf. ibid. XCI, 1.
R. Joshua b. Levi said: It is necessary for a man to take these words to heart, and then he will repent of his own accord. Come and see what is written, For, lo, He that formeth the mountains, and createth the wind, and declareth unto man what is his thought [siḥo].⁷Amos 4, 13. In the hour of his death man is reminded even of his least important talk [siḥah]. How is this? When a man is about to die, three Ministering Angels come to him:⁸Cf. ‘A.Z. 20b (Sonc. ed., p. 105). one is the Angel of Death, the second is a scribe and the third the angel who has been given authority over him who says to him, ‘Arise, your appointed time has come’. He replies, ‘I will not come; my appointed time has not yet arrived’. Thereupon the scribe sits down and calculates his days and years. Immediately the human being opens his eyes and, seeing the Angel of Death, trembles and falls upon his face. The Sages said: The Angel of Death extends in length from one end of the world to the other; from the sole of his foot to the top of his head he is [covered] all over with eyes; his clothing is of fire, his feet are of fire, and on the fiery sword in his hand hangs a drop of gall. From this [drop of gall] man dies, from it [the corpse] decomposes, from it his face becomes sallow, and he does not die until he beholds the Holy One, blessed be He; as it is stated, For man shall not see Me and live,⁹Ex. 33, 20. [meaning,] in their lifetime they do not see Me, but at their death they do see Me, as it is stated, All they that go down to the dust shall kneel before Him.¹⁰Ps. 22, 30. Forthwith man testifies against himself all that he had done in this world. His mouth testifies and the Holy One, blessed be He, seals [his testimony], as it is stated, By Myself have I sworn, the word is gone forth from My mouth in righteousness, and shall not come back.¹¹Isa. 45, 23. Therefore it is necessary that a man should reflect upon his latter end, as we have learnt: R. Leviṭas, a man of Jabneh, said: Be exceedingly lowly of spirit, since the hope of man is but the worm.¹²Aboth IV, 4 (Sonc. ed., p. 45). Hence our Rabbis taught: [The way of the disciples of the wise is to be] meek and lowly of spirit.

One verse¹⁷⁵2S. 17:25. says, “his name was Yitra the Israelite;” another verse says, “Yeter the Ismaelite¹⁷⁶1Chr. 2:17. Both names refer to the same person, father of Amasa, nephew of David..” Rebbi Samuel bar Naḥman said, he was an Ismaelite. And you say, he was an Israelite? But he entered the court of Isaiah¹⁷⁷It seems that the author of this piece identifies Isay with his descendant Isaiah 500 years later. and found him sitting and explaining: “turn to me and be saved, all ends of the earth¹⁷⁸Is. 45:22.,” and converted. Then he gave him his daughter¹⁷⁹It is very doubtful whether David’s sisters ever agreed to live under the authority of a husband.. But the rabbis say, he was an Israelite, and you say, an Ismaelite? But he girded his loins like an Ismaelite and stuck his sword in the earth in court, to kill or be killed, to support the word of my teacher: I shall kill with this sword anybody who transgresses this practice: “Ammonite,” and not female Ammonite; “Moabite,” and not female Moabite. Rebbi Samuel bar Naḥman said, I have only what I did learn¹⁸⁰It is possible that instead of משנה one should read משׂדה, “I have only ‘from the field’”, referring to the preceding paragraph that שדה מוֹאב is a catchword for Ruth the Moabite.: “Naomi returned with Ruth the Moabite, her daughter-in-law, who returned from the fields of Moab¹⁸¹Ruth 1:22..” She is the one who first returned from the fields of Moab. Afterwards, he¹⁸²Ruth 2:11, a speech of Boaz. The implication is that Boaz was instrumental in declaring Moabite women eligible for marriage before he became involved with Ruth since otherwise he would have had to recuse himself from decision making. In the parallel in the Babli, 77a, the decision is directly attributed to the prophet Samuel. told her: “You abandoned your father and your mother.” He said to her: If you had come to us yesterday or the day before, we would not have accepted you.

MISHNAH: A person who is half slave and half free works for his master one day and for himself one day, the words of the House of Hillel. The House of Shammai say, you provided for his master but you did not provide for him. He can marry neither a slave woman¹³¹The free part in him is forbidden any sexual relation with a slave. nor a free woman¹³²The free woman is forbidden any sexual relation with the slave part in him.: shall he be alone? But the world was created only for procreation and increase, as it is said¹³³Is. 45:18.: “He did not create it to be empty, He formed it to be settled.” For the public good one forces his master to manumit him and he writes a bond for half his value¹³⁴This entered Roman law by a decree of Justinian, c. 1. C. 7,7. Most earlier jurists rejected the idea of partial manumission; cf. R. Taubenschlag (Note 104), p. 75.. The House of Hillel changed and instructed following the House of Shammai.

“Also, one does not recite the benediction over a lamp unless one has profited from its light.¹⁵⁰Quote from the Mishnah.” Rebbi Zeïra, the son of Rebbi Abbahu, preached: (Gen. 1:4) “God saw the light that it was good” and after that, “God separated between the light and the darkness.¹⁵³In imitatio Dei, one should not make Havdalah until he saw the light and that it is useful. The same paragraph is found in Bereshit rabba3(7) in slightly more explicit language.”. Rebbi Berekhiah said: The following was preached by the two greats of the world, Rebbi Yoḥanan and Rebbi Simeon ben Laqish: “God separated,” a true separation. Rebbi Yehudah, the son of Rebbi Simon, said: He separated it for Himself¹⁵⁴That this is the light of the Shekhinah.. But the rabbis say, He separated it for the just in the future world. They gave a parable, to what can this situation be compared? To a king who had two generals¹⁵⁵Greek (sing.) στρατηγός.; both of them said: “I want to command during the day.” He called the first one and told him: day shall be your domain. He called the second one and told him: night shall be your domain. That is what is written: (Gen. 1:5) “God called the light ‘day’, etc.” To the light he said: day shall be your domain; but to the darkness he said: night shall be your domain. Rebbi Yoḥanan said, that it is which the Holy One, praise to Him, said to Job: (Job 38:12) “Did you ever command the morning, did you inform the morning of its place?” Do you know the place where the light of the Six Days of Creation was hidden? Rebbi Tanḥuma said: I shall give its reason. (Is. 45:7) “He Who fashioned the light and created darkness, He makes peace.” When it left¹⁵⁶In Bereshit rabba: “From the moment that they were created, He is making peace.”, it made peace between them.

The following are spelt with a waw but read with a yod: prisoners;⁹⁹Gen. 39, 20, written ’asurë and read ’asirë. Abigail;¹⁰⁰1 Sam. 25, 18, written Abugail and read Abigail. I make thee … go up and down;¹⁰¹2 Sam. 15, 20, written anu‘aka and read ani‘aka. chief men;¹⁰²2 Kings 24, 15, written ’ulë and read ’elë. I will … make … straight;¹⁰³Isa. 45, 2, written ’aushir and read ’ayashsher. I will … make them run away;¹⁰⁴Jer. 50, 44, written ’aruẓem and read ’ariẓem. on mine eye;¹⁰⁵2 Sam. 16, 12, written ba‘awoni and read be‘eni. cistern;¹⁰⁶Jer. 6, 7, written bor and read bayir. in their march;¹⁰⁷Nahum 2, 6, written bahalokotham and read bahalikotham. set apart;¹⁰⁸2 Chron. 26, 21, written haḥofshuth and read haḥofshith. V inserts here another example, viz. ‘my way’, but N.Y. declares it to be incorrect and H omits it. wilt thou set;¹⁰⁹Prov. 23, 5, written hata‘uf and read hata‘if. ye might provoke Me;¹¹⁰Jer. 25, 7, written hik‘oseni and read hak‘iseni. make straight;¹¹¹Ps. 5, 9, written haushar and read hayeshar. who were set;¹¹²Ezra 8, 17, written hannethunim and read hannethinim. that taught;¹¹³2 Chron. 35, 3, written hammebonim and read hammebinim. Birzaith;¹¹⁴1 Chron. 7, 31, written Birzoth and read Birzaith. will greatly rejoice;¹¹⁵Prov. 23, 24, written gol yagul and read gil yagil. Dehites;¹¹⁶Ezra 4, 9, written Dehawë and read Dehayë. bring forth;¹¹⁷Gen. 8, 17, written hawẓë’ and read hayẓë’. Harsith;¹¹⁸Jer. 19, 2, written haḥarsoth and read haḥarsith. Luhith;¹¹⁹ibid. XLVIII, 5, written halluḥoth and read halluḥith. the entry;¹²⁰Ezek. 42, 9, written hammebo’ and read hammebi’. the strong;¹²¹Zech. 11, 2, written habbaẓur and read habbaẓir. made to murmur;¹²²Numb. 14, 36, written wayyillonu and read wayyalinu. and Shahazim;¹²³Josh. 19, 22, written weshaḥaẓumah and read weshaḥaẓimah. and a royal diadem;¹²⁴Isa. 62, 3, written uẓenuf and read uẓenif. and a thing of nought and the deceit;¹²⁵Jer. 14, 14, written we’elul wetarmuth and read we’elil wetarmith. and the swallow;¹²⁶ibid. VIII, 7, written wesus and read wesis. and the galleries thereof;¹²⁷Ezek. 41, 15, written we’attoḳeha and read we’attiḳeha. and Tilon;¹²⁸1 Chron. 4, 20, written wetolon and read wetilon. Jehiel;¹²⁹2 Chron. 29, 14, written Jeḥu’el and read Jeḥi’el. and prepare ye;¹³⁰ibid. XXXV, 4, written wehikkonu and read wehakkinu. thy bosom;¹³¹Ps. 74, 11, written ḥoḳeka and read ḥeḳeka. a side-structure;¹³²1 Kings 6, 5, written yaẓu‘a and read yaẓi‘a. Jair;¹³³1 Chron. 20, 5, written Ya‘or and read Ya‘ir. alienate;¹³⁴Ezek. 48, 14, written ya‘abor and read ya‘abir. Jeiel;¹³⁵1 Chron. 9, 35, written Je‘u’el and read Je‘i’el. they wander up and down;¹³⁶Ps. 59, 16, written yenu‘un and read yeni‘un. let … cover them;¹³⁷ibid. CXL, 10, written yekassumo and read yekassemo. they cause … to fall;¹³⁸Prov. 4, 16, written yiksholu and read yakshilu. to strive;¹³⁹Judg. 21, 22, written larub and read larib. singing;¹⁴⁰1 Sam. 18, 6, written lashur and read lashir. Laish;¹⁴¹2 Sam. 3, 15, written Lush and read Layish. for fishers;¹⁴²Jer. 16, 16, written ledogim and read ledayyagim. dross;¹⁴³Ezek. 22, 18, written lesog and read lesig. for a spoil;¹⁴⁴Isa. 42, 24, written limshoseh and read limshissah. their furrows;¹⁴⁵Ps. 129, 3, written lema‘anotham and read lema‘anitham. Mephaath;¹⁴⁶Jer. 48, 21, written mopha‘ath and read mepa‘ath. from Naioth;¹⁴⁷1 Sam. 20, 1, written minnawoth and read minnayoth. stretched-forth;¹⁴⁸Isa. 3, 17, written neṭuwothn and read neṭioth. fruit;¹⁴⁹ibid. LVII, 19, written nob and read nib. Nebai;¹⁵⁰Neh. 10, 20, written Nubai and read Nebai. Nephishesim;¹⁵¹ibid. VII, 52, written Nefushesim and read Nefishesim. leave;¹⁵²2 Sam. 14, 7, written sum and read sim. ready dressed;¹⁵³1 Sam. 25, 18, written ‘asuwoth and read ‘asiyoth. Ephai;¹⁵⁴Jer. 40, 8, written ‘ufai and read ‘ephai. Ephrain;¹⁵⁵2 Chron. 13, 19, written ‘Efron and read ‘Efrain. V incorrectly reads ‘Abarim. the second¹⁵⁶This excludes the first ready in Esth. 3, 14. ready;¹⁵⁷Esth. 8, 13, written ‘athudim and read ‘athidim. their lads;¹⁵⁸Jer. 14, 3, written ẓe‘orehem and read ẓe‘irehem. her little ones;¹⁵⁹ibid. XLVIII, 4, written ẓe‘oreha and read ẓe‘ireha. dung.¹⁶⁰Ezek. 4, 15, written ẓefu‘ë and read ẓefi‘ë. [38b]

Hatred of Others. How so? This teaches that a person should not say: Love the sages, but hate the scholars; or: Love the scholars, but hate the common people. Rather, love all of them, but hate the heretics, the enticers, the bad influences, and the traitors. So, too, did David say (Psalms 139:21–22), “I will hate those who hate You, O Lord, and I will despise those who rise up against You. With the utmost hatred I will hate them. They will become my enemies.” But it also says (Leviticus 19:18), “You shall love your neighbor as yourself; I am the Eternal.” [What is the reason? Because I] created him. So if he does well by you,²I.e., if he keeps the laws of your people. you should love him. And if not, you should not love him.
Rabbi Shimon ben Elazar would say: This was meant as an great oath. “You shall love your neighbor as yourself; I am the Eternal.” I created him, so if you love him, I can be relied upon to give you great reward. And if not, I am the judge who will punish you.