Talmud su Isaia 49:63

When Rebbi Abbahu expired, the pillars of Caesarea were crying. The Samaritans said, they only are making a joyful noise²⁷Since R. Abbahu was the driving force behind the permanent separation of Jews and Samaritans (Halakhah 5:3, Babli Hulin 6a.). The Jews told them, do the outsiders know what sound the insiders make? When Rebbi Abbahu expired, they had thirteen rivers of balsamum flowing before him. He asked them²⁸The angels. The next paragraph implies that he saw his reward before his death, and explains the euphemism “expired” (really “slept”) for “died”. Gen. rabba63(3). A similar story is in the Babli, Taˋanit 25a, referring to R. Eleazar., for whom are these? They told him, they are yours. He said to them, all of this is for Abbahu, and I said. in vain I labored²⁹Is. 49:4. Gen. rabba 63(3)., etc.

“But a Non-Jewish woman may nurse the child of a Jewish woman” as it is written, their kings will be your pedagogues and their princesses your wet nurses⁶⁹Is. 49:23, giving divine sanction to Gentile wet nurses.. It was stated: A baby nurses continuously from a Non-Jewish woman or from a non-kosher animal and one brings him milk from anywhere and does not worry either about abomination or because of impurity⁷⁰The Babylonian attitude is expressed in Tosephta Šabbat9:22: One does not nurse from a Non-Jewish woman or from a non-kosher animal but if it was a matter of survival nothing stands before saving lives..

If the cock crowed, one says: Praise to Him Who is wise in secrets; (Job38:36) “Who put wisdom in kidneys?⁸²The full verse is: Who put wisdom into kidneys, who gave insight to the śekhwi?” The insight of the śekhwi is compared to the hidden knowledge of the kidneys, only accessible to God. The verse lends itself better to the Babylonian version (60b): “Praise to Him Who gave insight to the śekhwi to distinguish between day and night.” The text of the Galilean benediction is a disapproved version of a benediction to be recited if one sees a great scholar, Babli Berakhot 58b. The following explanation of words, parallel to one given in Babli Rosh Hashanah 26a, refers to the determination of the meaning of the word śekhwi (that is not quoted, only understood, at this moment.)”. Rebbi Levi said, in Arabia one calls sheep yovel⁸³The same identification is given by R. Aqiba in Babli Rosh Hashanah26a; it must refer to the Hebrew usage of Jewish tribes in Arabia, not to Arabic. [There is an Arabic word וַבַלַ “giving lots of milk”.]; (Jos. 6:5) “it will be when the ram’s horn is blown.” In Africa⁸⁴In the Babli, the place referred to is Gallia (or Galatia). The etymology of the word has connections with Arabic גַלמַד, גֻלמוּד “rock.”, the menstruating woman is called galmudah, (Is. 49:21) “I am childless and barren.” In Rome⁸⁵In the Babli, on the authority of R. Simeon ben Laqish, the place is Greek-speaking Kenisrin, near Aleppo., one calls a chicken śekhwi(Job 38:36) “who gave understanding to the śekhwi?”

Concerning them who have a humble opinion of themselves, who are low in their own estimation, who subdue their [evil] inclination and who are humble of spirit, Scripture declares, Thus saith the Lord, the Redeemer of Israel, his Holy One, to him who is despised of men, to him who is abhorred of nations, to a servant of rulers: Kings shall see and arise, princes, and they shall prostrate themselves.²⁹Isa. 49, 7.

Rebbi Eleazar and Rebbi Jehudah. One said, they were exiles only when they were uncircumcised³⁴¹After a digression, one returns to the Ten Tribes.. The other said, they were exiled only when they were bastards. He who says uncircumcised, for circumcision and commandments³⁴²The question is whether people suspected of being descendants of the Ten Tribes, who did not join in the return of Judeans and who clearly will not follow rabbinic rules for marriage and divorce, can be allowed to marry rabbinic Jewish partners. The first opinion states that while they cannot be expected to follow biblical commandments, they are eligible as marriage partners once their Israelite identity is ascertained or they undergo regular conversion (even if this is intrinsically futile for descendants of Jews in the female line.). But he who says bastards, from their fathers³⁴³In this opinion, all descendants of the Ten Tribes are barred from marrying Jewish partners other than bastards or proselytes.. Rebbi Joḥanan said, Israel was exiled only after they formed 24 heretical sects. What is the reason? Son of man, I am sending you to the Children of Israel, to rebellious peoples who rebelled against Me³⁴⁴Ez. 2:3.. It is not written “to a rebellious people” but to rebellious peoples who rebelled against Me; they and their fathers have acted criminally against Me up to this day. Rebbi Berekhia and Rebbi Ḥelbo in the name of Rebbi Samuel bar Naḥman. Israel was exiled to three diasporas³⁴⁵Since each tribe is called גּוֹי “a people” (Gen. 35:11), the plural implies that it counts for at least two, for a total of at least 24. Possibly this is a take-off on the multiplicity of Christian sects.: one inside the river Sanbation³⁴⁶A river which stops flowing on the Sabbath. Plinius, Hist. nat. XXXI,2; Sanhedrin 65b; Gen. rabba 11(6),73(5); Pesiqta rabbati 23 [ed. Ish-Shalom Note 79]., one to Daphne of Antiochia³⁴⁷Site of an Aphrodite shrine of famously ill repute. Cf. Note 343., and one on whom the Cloud³⁴⁸The Divine Cloud of Exodus (Ex.14:19) and Temple (1K. 8:10–11). descended and covered them. Just as they were exiled to three diasporas, so the tribes of Reuben, Gad, and half the tribe of Manasse were exiled into three diasporas. What is the reason? You went in the way of your sister and I gave her cup into your hand³⁴⁹Ez. 23:31.. So when they return, they will return from three diasporas. What is the reason? ³⁵⁰Is. 49:9.To tell the prisoners, leave, those who were exiled inside the river Sanbation; those in darkness, become visible, those upon whom the Cloud descended and covered them; on the roads they are grazing and on all plains is their pasturage, those who were exiled to Daphne of Antiochia.

The following [occurrences of lamed-alef (not)] which have to be read as lamed-waw (to, by, has) are found in the Prophets and Hagiographa: multiply;³²The introductory word of 1 Sam. 2, 3 in which occurs the phrase and by Him are actions weighed according to the ḳerë, but the kethib reads ‘and actions are not weighed’. Hushai;³³i.e. 2 Sam. 16, 18, where the ḳerë is his will I be and the kethib ‘I will not be’. said;³⁴i.e. 2 Kings 8, 10. Here the ḳerë is say unto him, thou shalt surely recover, and the kethib ‘say, thou shalt not surely recover’. thou hast multiplied;³⁵i.e. Isa. 9, 2.The ḳerë is Thou hast increased their joy, and the kethib ‘Thou hast not increased joy’. their affliction;³⁶i.e. Isa. 63, 9. The ḳerë is In all their affliction He was afflicted (lit. there was affliction to Him) and the kethib ‘in all their affliction He was not an adversary’. He slay me;³⁷i.e. Job 13, 15. The ḳerë is yet will I trust Him, the kethib ‘I have nothing to hope for’. I keep silence;³⁸i.e. Job 41, 4. The ḳerë is would I keep silence (to him), the kethib ‘I would not keep silence’. as the (wandering) sparrow;³⁹i.e. Prov. 26, 2. The ḳerë is shall come home (to him), the kethib ‘shall not come home’. his friends;⁴⁰i.e. Prov. 19, 7. The ḳerë is they turn against him, the kethib ‘they do not turn’. Zerubbabel;⁴¹i.e. Ezra 4, 2, The ḳerë is we do sacrifice unto Him, the kethib ‘we do not sacrifice’. were fashioned;⁴²i.e. Ps. 139, 16. The ḳerë is ‘and for it there was one among them’, the kethib when as yet there was none of them. In this instance E.V. follows the kethib. know ye;⁴³i.e. Ps. 100, 3. The ḳerë is we are His, the kethib ‘and not we (have made) ourselves’. be gathered;⁴⁴i.e. Isa. 49, 5. The ḳerë is be gathered unto Him, the kethib ‘be not gathered’. name,⁴⁵i.e. 1 Chron. 11, 20. The ḳerë is and had a name among the three, the kethib ‘and not a name among the three’. [this last also] in the corresponding passage.⁴⁶viz. in 2 Sam. 23, 18. This reading is suggested by N.Y. to replace that of V ‘and his word’ which is meaningless. In this verse, however, lamed-waw is both written and read. [More probably ודבר in V is a misreading of daleth signifying ‘four’ which should be attached to the beginning of the next Rule.] [38a]

The rabbis of Caesarea say, Gentile minors¹²⁴In the Babli, Sanhedrin 110b, this is restricted to minor children of evil Gentiles. Cf. Berakhot Chapter Nine, Notes 71 ff. and the armies of Nebucadnezzar will not live and will not be judged; about them it says (Jer. 51:39,57): “They will sleep an eternal sleep and never wake up.” From when do Jewish minors live? The elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi, one said from when they are born, the other said from when they talk¹²⁵Also in the Babli, Sanhedrin110b.. He who says from when they are born (Ps. 22:32): “they shall come and tell His justice to the born people He made.” He who says from when they talk (Ps. 22:31): “Seed will worship Him, it will by told to the Master by the generation.” It was stated in the name of Rebbi Meïr: From the time [the child] knows to answer Amen in the synagogue. What is the reason? (Is. 26:2) “Open the gates, let the just people come who keep trust¹²⁶In the Babli, Sanhedrin 110b and Sabbath 119b, it is explained that those who keep trust are those who respond Amen, “trustworthy”..” There they say, from when they are circumcised (Ps. 88:16): “I carried your fear, I cease”¹²⁷For the translation, cf. Arabic فني "to cease". Once the baby carries the fear of the Eternal, being circumcised, even if it ceases to exist it has part of the salvation expressed in the Psalm. But the rabbis from here say, from when they are born (Ps. 87:5): “He will say to Zion¹²⁸The Heavenly Zion., everybody [who] was born [is] in it.” Rebbi Eleazar says, even the still-born, what is the reason? (Is. 49:6) “The watched ones of Israel to return”, the created ones of Israel to return¹²⁹.

‘He is called friend’ of the Divine Presence,⁸⁶Midrash Rabbah, Exodus, XXVII, 1 (Sonc. ed., p. 321): ‘Thine own friend (Prov. 27, 10) is the Holy One, blessed be He’. as it is written. For my brethren and companions’ sakes, I will now say: Peace be within thee.⁸⁷Ps. 122, 8. ‘Beloved’, as it is written, I love them that love me, and those that seek me earnestly shall find me.⁸⁸Prov. 8, 17. ‘One who gladdens the All-present and his fellow-creatures’: This teaches that a man should appear justified before his fellow-creatures as well as before the Holy One, blessed be He, as it is written, Then ye shall be clear before the Lord, and before Israel.⁸⁹Num. 32, 22. ‘Gladden the All-present’: as it is written, Behold, this is the joy of his way.⁹⁰Job 8, 19 interpreted of God. [‘Gladden] his fellow-creatures’: as it is written, Israel, in whom I will be glorified.⁹¹Isa. 49, 3.
‘It clothes him with meekness’: Who taught this? R. Joshua b. Levi who said:⁹²Cf. ‘A.Z. 20b (Sonc. ed., p. 107). Meekness is the greatest of them all. Since the last part reads ‘R. Joshua b. Levi said’, it must be deduced that the first part is not by R. Joshua b. Levi! Something is missing in the Baraitha and read it as follows: ‘[Meekness is] the greatest of them all, and further said R. Joshua b. Levi’. But perhaps the author of the statement is R. Meir? We do not find anywhere that R. Meir said, ‘Reverence is best’.⁹³The word ‘reverence’ seems to be an error for ‘meekness’, otherwise the answer is unintelligible. [Because in the Baraitha ‘reverence’ is linked with ‘meekness’, the answer may be that since R. Meir nowhere makes the statement with respect to the first, it cannot be his statement.]
‘It fits him to be righteous, pious’, etc. What is meant by ‘righteous’ and what by ‘pious’? ‘Righteous’ is one who does right actions; ‘pious’ is one who practises acts of loving-kindness. Since [the Baraitha] cites these [virtues], why does it mention ‘upright [and faithful]’? ‘Upright’ means one who is upright in his ways, ‘faithful’ denotes one who is faithful in spirit.
‘It keeps him far from sin’: even from the sin of others. ‘And brings him near to merit’: even the merit of others. ‘From him men enjoy sound knowledge’: What is meant by tushiyyah? The Torah. And why is it called tushiyyah? Because it weakens the strength of a man⁹⁴Cf. Sanh. 26b (Sonc. ed., p. 155) where the word is derived from the root תשש, ‘to weaken’. [through his constant study of it]. Another explanation: Because it was given in secret on account of Saṭan.⁹⁵Cf. Sanh. loc. cit. Saṭan opposed the Torah being given to Moses because he argued that the Israelites would later violate it by worshipping the Golden Calf. Cf. Shab. 89a, Tosafoth s.v. Torah quoting a Midrash. Another explanation: Because it is composed of chaotic matter which is the foundation of the world.⁹⁶תושיה is taken to be a combination of תו, i.e. תהו, ‘chaos’ and שיה, equated with שתיה, ‘foundation’.