Talmud su Isaia 52:3

“They said to him, if that is so, one should always mention it⁶²Quote from the Mishnah, not quite correct. It is the objection of R. Eliezer to R. Joshua’s statement..” The argument of Rebbi Eliezer seems inverted; the argument of Rebbi Joshua seems inverted⁶³The argument is not about the prayer text of the Amidah but about the doxology of the introductory benediction preceding to Amidah, “praise to You, Eternal, Redeemer of Israel”. According to R. Eliezer, redemption uniquely depends on Israel’s actions; therefore prayer for redemption either is unnecessary because all of Israel are repenting or it is useless because not all of Israel are repenting; the prayer text should be forbidden as vain invocation of the Name. According to R. Joshua the prayer is legitimate but one cannot understand why during the summer one should not mention God’s power to give rain in its time just as one prays for redemption in its time.. As they disagree: Rebbi Eliezer says, unless Israel repent they never will be redeemed, as it is said, by repentance and satisfaction you will be helped⁶⁴Is. 30:15. The interpretation agrees with the interpretation in Targum Jonathan ben Uziel.. Rebbi Joshua said to him, if Israel would stay and never repent, would they never be redeemed? Rebbi Eliezer said to him, the Holy One, praise to Him, causes a hard king like Haman to rule over them and immediately they repent and are redeemed. What is the reason? It is an evil time for Jacob and from it he will be helped⁶⁵Jer. 30:7.. Rebbi Joshua said to him, but is it not written, gratis you were sold and not by money you will be redeemed⁶⁶Is. 52:3. Not by money, but by repentance. The argument is switched between RR. Eliezer and Joshua in the Babli, Sanhedrin97b.? How does Rebbi Eliezer deal with this? Repentance, as you are saying, a bundle of money he took in his hand⁶⁷Prov.7:20. In the Babli, Sanhedrin96b, the “bundle of money” is interpreted as referring to the pious people (whom God took away by death, since in Prov. Chapter 7 the adulteress is interpreted as apostle of apostasy.) If this interpretation is accepted here, R. Eliezer’s argument is that for redemption it is not required that all of Israel rise to the status of pious people, but universal repentance is required nevertheless, etc. Rebbi Joshua said to him, but is it not written, in its time I shall quickly do it⁶⁸Is. 60:22.. How does Rebbi Eliezer deal with this? Repentance, as you are saying, but now, Israel, what does the Eternal, your God, ask from you but to fear⁶⁹Deut. 10:12. Fear of God is repentance. etc. Rebbi Aḥa in the name of Rebbi Joshua ben Levi: If you merit it, I shall quickly do it; if not, in its time⁷⁰Babli Sanhedrin98a.. When Rebbi Joshua said to him, he lifted his right and his left arms to heaven and swore by the Eternally Living that in term, terms and a half, when he finished to smash the hand of the holy people, all this will finish⁷¹Dan. 12:7. In the entire talmudic literature it is understood that the prophecies contained in Daniel have no relation with Maccabean times., Rebbi Eliezer withdrew⁷²Since this prophecy is unconditional. Babli Sanhedrin98a..

One who reads the Torah [in public worship] should read not less than three verses,¹The number corresponds to the three main divisions of the Bible: the Pentateuch, Prophets and Hagiographa; Meg. 24a (Sonc. ed., p. 143). and he should not read for the interpreter²Who translated and expounded the Heb. text into Aramaic for the congregation. more than one verse [at a time].³So that the interpreter, who had no book before him, should not become confused. In the case of [the lection from] a Prophet, however, three [verses at a time may be read];⁴If desired. Since no instruction in law is involved in the lection from the Prophets as in the Torah, a mistake would not be serious. but if the three verses constituted three different paragraphs, he may read one verse at a time⁵For the interpreter.—for instance, For thus saith the Lord; Ye were sold for nought⁶Isa. 52, 3. … [39b] For thus saith the Lord God: My people went down aforetime into Egypt⁷ibid. 4. … Now, therefore, what do I here, saith the Lord.⁸ibid. 5.
In a city where only one person is able to read [from the Torah scroll] he reads all⁹‘All’ is added by GRA, M and H. the prescribed sections, provided he sits down between the reading of one section and the next.¹⁰lit. ‘between reading and reading’. The number of times he sits down corresponds to the number of persons who are to be called up for the reading. This ruling applies to the time when only the first and last who were called up recited the benedictions before and after the reading. At the present time, when each person called up recites the benedictions before and after his portion, there is no need for the sitting down.