Talmud su Isaia 46:45

They³⁴This is the start of a lengthy sermon that continues to the end of the Halakhah. It has been subdivided for the benefit of the reader. Since the name of Rebbi Berekhiah, one of the authors and collectors of Midrash Bereshit rabba, is mentioned in this sermon, one may take it as a proof that Midrash Shemot rabba, which in the middle switches from a style identical to that of Midrash Bereshit rabba to extended sermons based on the starting verses of the weekly portions, does not necessarily have two different collectors or editors. came back and asked him: What is that which is written (Deut. 4:8): “Where is a great people that has ĕlōhīm close³⁵Plural. to them?” He answered them, it is not written: “Like the Eternal, our ĕlōhīm, always when we call on them”, but “always when we call on Him.” His students told him: Teacher, these you pushed away with a stick, what can you answer us? He said to them, he is close in all kinds of closeness, as Rebbi Phineas said in the name of Rebbi Yehudah bar Simon: Idolatry seems close but is very far. What is the reason? (Is. 46:7) “They take it on the shoulder, carry it, etc.” Finally, his god is with him in the house and he cries until he dies but that one will not hear and not save him from his distress. But the Holy One, praise to Him, seems to be far away when there is no one closer than Him³⁶The following argument is in disagreement with the generally accepted doctrine of R. Yose bar Ḥalaphta that God is the place of the world but the world is not His place [Bereshit rabba 68(8), Shemot rabba 45(6), Midrash Tehillim 90, Tanḥuma Ki Tissa 27, Tanḥuma Buber Ki Tissa 16, Yalqut Shim‘oni 117, 563, 841]. The piece is a homily and not a theological essay., as Levi said³⁷Without attribution of a name, the statement has been quoted in Chapter 1, Halakhah 1.: From the earth to the (first) heaven is a distance of 500 years’ walk. From one heaven to the next is a distance of 500 years’ walk. The thickness of each heaven is a distance of 500 years’ walk. And Rebbi Berekhiah and Rebbi Ḥelbo in the name of Red Rebbi Abba³⁸A third generation Galilean Amora whose sermons were collected by Rebbi Berekhiah. said, also the toes of the heavenly Ḥayot³⁹They carry the Throne of Heavenly Glory in the vision of Ezechiel (Ez. 1). are a length of 515 years’ walk, the number YŠRH⁴⁰The homily disregards the conclusion drawn from the verse in Halakhah 1:1 (fol. 2c), that one has to pray with feet parallel one to the other. The numerical value of ישרה is 10+300+200+5 = 515.. See how much higher He is than His world! But a person enters the synagogue, stands behind a pillar, prays in a whisper, and the Holy One, praise to Him, listens to his prayer, as it has been said (1Sam. 1:13): “Hannah spoke to herself, only her lips were moving, but her voice was not heard.” But the Holy One, praise to Him, listened to her prayer. And so it is with all His creatures, as it has been said (Ps. 102:1): “Prayer of the poor when he wraps himself up⁴¹Usually, יעטף is translated “he faints.” But here, it is taken in the Mishnaic sense of “wrapping oneself in a garment,” a toga or prayer shawl, to exclude the world from one’s prayers.,” just like a man whispering into the ear of his friend and the latter understands. Can you have a God who is closer than that to His creatures, from mouth to ear?”

Rebbi Yudan asked: Following him who says that everybody agrees about the co-wife that he is guilty, if somebody from the market gave qiddushin to one of them and then the levir came and performed ḥalîṣah with her or had intercourse with her, did the qiddushin become invalid? If he performed ḥalîṣah with her companion but then had intercourse with her, were qiddushin validated retroactively? Rebbi Shammai said, did not Rebbi Yannai say the following: More than 30 elders voted, from where that qiddushin have no legal effect on a sister-in-law? The verse says, ⁹³Deut. 25:5.“the wife of the deceased may not belong to any outside unrelated man”, that she cannot have any existence with another man⁹⁴This is the unquestioned doctrine of the Yerushalmi. In the Babli, 92b, it is the position only of Rav; Samuel doubts whether the verse invalidates qiddushin or simply makes them sinful like other non-incestuous forbidden unions. The editors of the Babli explicitly follow Samuel and reject the opinion of the Yerushalmi. That a transgression which is not a capital crime either before the human or the heavenly court is invalid is a very exceptional statement.. Rebbi Joḥanan said to him, is that not a Mishnah? ⁹⁵Qiddušin 3:5. The Mishnah enumerates situations in which consummation of the marriage is impossible at the moment but may become possible later on. If consummation of the marriage is impossible then qiddushin are impossible since they make the bride a wife for all aspects of criminal law. She becomes a wife for matters of civil law only by entering the husband’s house in nissuïn, the marriage ceremony. (R. Meїr disagrees and acknowledges inoperative qiddushin which become activated once the impediment to marriage is removed. The second question of R. Yudan must refer to R. Meїr’s position.)“Or after your levir will have performed ḥalîṣah with you, she is not preliminarily married.” And Rebbi Yannai⁹⁶The text here reads “R. Joḥanan”. This has been changed in the translation following the parallel text in Soṭah 2:1 and a similar text in Kilaim 8:1 (p. 258). praised him “those who pour out gold from the wallet⁹⁷Is. 46:6.,” “my son, they should not be removed from your eyes,⁹⁸Prov. 3:21.” “get wise, my son, and make me happy⁹⁹Prov. 27:11.”, “give to the wise that he shall become wiser¹⁰⁰Prov. 9:9.,” “let the wise listen that he increase in knowledge.¹⁰¹Prov. 1:5.” Rebbi Simeon ben Laqish said, after all these praises I can explain it following Rebbi Aqiba since Rebbi Aqiba said that there exists a bastard from a sister-in-law³⁰R. Aqiba holds that any child born of any forbidden union is a bastard; the majority opinion is that bastards are created only by incestuous relations that either are capital crimes or sanctioned by extirpation (cf. Halakhot 4:15, 11:1). Since it is written (Deut. 25:5) “the wife of the deceased may not belong to any outside unrelated man” he holds that any marriage of a widow not released from levirate duty to another man is invalid and her relationship is one of whoring.
A parallel, but more differentiated, statement is in the Babli 92a.! But there¹⁰²Mishnah Qiddušin. is one sister-in-law, here are two sisters-in-law. The prohibition of a single sister-in-law is different from that of two sisters-in-law¹⁰³The biblical argument of R. Yannai does not imply anything about the status of a co-wife; cf. Note 92 for the opposition of the Babli.!

And a stranger [ger] shalt thou not wrong, neither shalt thou oppress him:¹Ex. 22, 20. you shall not wrong him in speech or oppress him in money dealings. Do not say to him,²What follows is according to MS.K. For Bel, etc., cf. Isa. 46, 1, Bel boweth down (קרס), Nebo stoopeth, alluding to Babylonian deities. ‘Yesterday you were worshipping Bel, Ḳores and Nebo, and till now pig’s flesh was between your teeth, and now you stand up and speak with me!’ And whence [do I learn] [not] to wrong him? He can retort, For ye were strangers in the land of Egypt?³Ex. loc. cit. [The more correct version is found in Mekilta ad loc.: ‘If you wrong him he is able to wrong you? Therefore there is a saying, For ye were strangers, etc.’ Hence R. Nathan used to say: Do not taunt your neighbour with the blemish which you yourself have.⁴[Cf. B.M. 59b (Sonc. ed.,p. 356).]

Rav had flax which was blighted¹⁵⁷In the Babli, Ḥulin 85b–86a, the story is told of R. Ḥiyya and Rebbi. There, the decision goes against R. Meïr.. He asked the elder Rebbi Ḥiyya, may one slaughter a bird and mix its blood with flax seed? He said, a cadaver¹⁵⁸He could not use the blood of a regularly slaughtered kosher bird since that has to be covered with earth (Lev. 17:13). It seems that his agricultural practice did not allow using the blood of a non-kosher bird.. Why did he not say to him, a torn one¹⁵⁹A kosher bird regularly slaughtered but which was found to have a bodily defect which made it forbidden. In Mishnah Ḥulin 6:2, the anonymous majority (which in the Babli is identified as R. Simeon and his followers) free the blood from the obligation of covering since the bird is not to be eaten but R. Meïr requires covering.? Because of Rebbi Meïr, for Rebbi Meïr said [the blood of] a torn [bird] must be covered. But did not Rebbi Immi say in the name of Rebbi Simeon ben Laqish: From the time when they came from the diaspora, flax was never blighted and wine never became vinegar; they considered this to be due to the merit of the Great Rebbi Ḥiyya and his sons¹⁶⁰How could Rav’s flax be blighted when his uncle’s merit should have shielded it.. But Rav is like (Is. 46:12): “Listen to me, mighty of heart, who are far from charity!”¹⁶¹In the Babli, Berakhot 17b, the explanation is by either Rav and Samuel or R. Joḥanan and R. Eleazar. Rebbi Abbahu said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One says, all the world depend on charity but these on strong arms¹⁶²Since Rav only trusted his own merit, he was not shielded by another’s merit.. But the other one said that all good things and consolations come to the world in their merit but they themselves do not profit at all¹⁶³According to the Babli, no flax in all the Land of Israel was blighted in the times of R. Ḥiyya except his own.. For example Mar Zuṭra¹⁶⁴He seems to be identical with Mar Zuṭra Ḥasida mentioned in the Babli, whose time cannot be ascertained. What is told here of the Babylonian Mar Zuṭra is told in the Babli (loc. cit.) of the Palestinian R. Ḥanina ben Dosa. who prayed and fasted for others but for himself he never fasted.

Rebbi Yannai in the name of Rebbi: The holder of documents is disadvantaged^80,As long as the gift described in the document was not executed, the recipient is a claimant and the document is subject to the giver’s interpretation unless the claimant can prove otherwise. The technical term for this position is: “the holder of a document is disadvantaged.”⁹¹In the Babli, 154b, the version is: The holder of a document of indebtedness or gift has to get judicial confirmation of its validity.. Rebbi Joḥanan said to him, is that not the Mishnah: “If [in the document] it was not written ‘bedridden’ but he says, I was bedridden,” etc.⁹²The position of the anonymous majority in the Mishnah. Rebbi Yannai praised him “those who pour out gold from the wallet⁹³Is. 46:6.,” “my son, they should not be removed from your eyes,⁹⁴Prov. 3:21.” etc.⁹⁵Similar texts are in Kilaim 8:1 Note 17, Yebamot 1:1 Notes 96–103, Soṭah 2:6 Note 177, Qiddušin 3:5 Note 166. A young man was selling his properties⁹⁶Real estate. Mishnah Giṭṭin 5:8 permits underage children to buy and sell movables as soon as they are able to handle money. The inference is that for real estate transactions one has to be an adult. The Babli, 156a, restricts the right to sell inherited real estate to people who have reached the age of 20. It is clear from the case discussed here that this is a purely Babylonian restriction.. The case⁹⁷The family objected to his selling inherited real estate. They disputed the validity of the deed on the grounds that the seller was underage. came before Rebbi Ḥiyya bar Joseph and Rebbi Joḥanan. Rebbi Ḥiyya bar Joseph said, the presumption is that they⁹⁸The witnesses. signed for a mentally capable person⁹⁹He agrees that the seller of real estate not only has to be an adult (13+ years for a male, 12+ years for a female) but also must understand the consequences of what he is doing.. Rebbi Joḥanan said, since he undertook to uproot the properties from the family, he has to bring proof¹⁰⁰That he was an adult understanding what he was doing.. Rebbi Joḥanan said, the holder of documents is advantaged⁷⁹He holds that the actual situation before the court may serve as prima facie evidence that so was the prior state. If the bequeather is healthy now, proof is required that he was not healthy when the gift document was written.
An alternative interpretation would be that he holds that a duly executed and witnessed document is always valid unless proven invalid. The technical term for this position is: “the holder of a document is advantaged.”. Rebbi Yasa asked before Rebbi Joḥanan, how about Rebbi, since Rebbi said, the holder of documents is disadvantaged? He told him, everybody agrees that the holder of documents is advantaged. But how could you say that a case came before Rebbi Ḥiyya bar Joseph who said, the presumption is that they signed for a mentally capable person. And you said, since he undertook to uproot the properties from the family to another family, he has to bring proof! He told him, I never said this¹⁰¹He now holds that the person attacking the validity of a duly witnessed document, not the defendant, must prove his case. In the Babli (Ketubot 18b) this opinion is credited to R. Simeon ben Laqish, confirmed in his name by the Yerushalmi Ševi‘it 10:5 Note 96 and Giṭṭin 4:2 Note 46, in R. La’s name Ketubot 2:3 Note 61.. Rebbi Ze‘ira said before Rebbi Yasa, even if Rebbi Joḥanan wants to deny it, did not Rebbi Yannai say in the name of Rebbi: The holder of documents is disadvantaged. Rebbi Joḥanan said to him, is that not the Mishnah? This is the opinion of the Sages⁹¹In the Babli, 154b, the version is: The holder of a document of indebtedness or gift has to get judicial confirmation of its validity. who follow Rebbi¹⁰²But R. Joḥanan himself decides practice to follow R. Meїr..

The benediction over the moon must not be said except at the conclusion of the Sabbath when one is in an exhilarated mood¹After the happiness of the Sabbath day. and well dressed. [43a] He directs his eyes towards the moon, places his feet together and pronounces the benediction ‘Who²Preceded, as all benedictions, by ‘Blessed art Thou, O Lord our God, King of the universe’. didst create the heavens by Thy word and all their hosts by the breath of Thy mouth. Thou didst set for them a fixed law and time that they should not change their ordained task. They are glad and rejoice to perform the will of their Possessor.³Inserted by GRA and M; omitted by V. H adds it in the textual notes. They act loyally, for their⁴So GRA, M and H. V has ‘for his’. action is truth. To the moon Thou didst say that it should renew itself with a precious light and a diadem of beauty for those who have been sustained from the womb⁵A reference to Israel (cf. Is. 46, 3). who, like it, will be renewed in the future and glorify their Creator for the majesty of His kingdom. Blessed art Thou, O Lord, Who hallowest the New Moons’.⁶H reads ‘hallowest Israel and the New Moons’; the reading of GRA is ‘Who renewest the months’.