Talmud su Isaia 56:44
Tractate Gerim
Beloved are proselytes [by God], for [Scripture] everywhere uses the same epithets of them as of Israel; [61b] as it is stated, But thou, Israel, My servant, Jacob whom I have chosen.7Isa. 41, 8. Jacob is here interpreted as ibid. XLIV, 5, And another shall call himself by the name of Jacob—these are the proselytes of righteousness (cf. towards the end of this tractate). The order of the quotations in V is confused. The term ‘love’ is applied to Israel, as it is stated, I have loved you, saith the Lord,8Mal. 1, 2. and the term ‘love’ is applied to proselytes, as it is stated, And He loveth the stranger, in giving him food and raiment.9Deut. 10, 18. Israel are called ‘servants’, as it is stated, For unto Me the children of Israel are servants,10Lev. 25, 55. V omits the quotation. and proselytes are called ‘servants’, as it is stated, To be His servants.11Isa. 56, 6. The term ‘acceptable’ is used of Israel, as it is stated, And it shall be always upon his forehead, that they may be accepted before the Lord,12Ex. 28, 38. and the term ‘acceptable’ is used of proselytes, as it is stated, Their burnt-offerings and their sacrifices shall be acceptable upon Mine altar.13Isa. 56, 7. The term ‘keeping’ is applied to Israel, as it is stated, The Lord is thy keeper, the Lord is thy shade upon thy right hand,14Ps. 121, 5. and the term ‘keeping’ is applied to proselytes, as it is stated, The Lord preserveth the strangers.15ibid. CXLVI, 9. The term ‘ministering’ is applied to Israel, as it is stated, But ye shall be named the priests of the Lord, men shall call you the ministers of our God,16Isa. 61, 6. and the term ‘ministering’ is applied to proselytes, as it is stated, Also the aliens, that join themselves to the Lord, to minister unto Him.17ibid. LVI, 6.
Beloved are proselytes seeing that our father Abraham did not circumcise himself when he was twenty or thirty years of age, but when he was ninety-nine years old;18Cf. Gen. 17, 24. since if he had circumcised himself when he was twenty or thirty years old, no Gentile would have become a proselyte when he had passed the age of twenty or thirty. The Holy One, blessed be He, kept putting it off19The verb has fallen out of V. until he had reached ninety-nine years, so as not to close the door in the face of proselytes, [and to allow more days and years so as to increase the reward of those who do His will, as it is stated, The Lord was pleased, for His righteousness’ sake, to make the teaching great and glorious].20Isa. 42, 21. The passage within brackets is added by MS.K. and H.
Our father Abraham called himself a ger, as it is stated, I am a stranger [ger] and a sojourner with you.21Gen. 22, 4. Similarly David, king of Israel, called himself a ger, as it is stated, For I am a stranger [ger] with Thee,22Ps. 39, 13. and likewise it states, For we are strangers before Thee.231 Chron. 29, 15.
Beloved is the Land of Israel because it makes proselytes fit [to be received]. If a man says in the Land of Israel, ‘I am a proselyte’, he is accepted at once, but outside the Land of Israel he is not accepted unless his witnesses are with him. Beloved is the Land of Israel because it atones for iniquities and transgressions, as it is stated, And the inhabitant shall not say: ‘I am sick’, the people that dwell therein shall be forgiven their iniquity.24Isa. 33, 24.
And so you find in the four classes that stand before the Holy One, blessed be He, as it is stated, One shall say: ‘I am the Lord’s’; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel.25ibid. XLIV, 5. One shall say: ‘I am the Lord’s’—this alludes to one who belongs wholly to the Omnipresent and has no admixture of sin. Another shall call himself by the name of Jacob—this alludes to the proselytes of righteousness.26A term to denote the genuine and complete convert. Another shall subscribe with his hand unto the Lord—this alludes to those who repent. And surname himself by the name of Israel—this alludes to those who fear Heaven.
Beloved are proselytes seeing that our father Abraham did not circumcise himself when he was twenty or thirty years of age, but when he was ninety-nine years old;18Cf. Gen. 17, 24. since if he had circumcised himself when he was twenty or thirty years old, no Gentile would have become a proselyte when he had passed the age of twenty or thirty. The Holy One, blessed be He, kept putting it off19The verb has fallen out of V. until he had reached ninety-nine years, so as not to close the door in the face of proselytes, [and to allow more days and years so as to increase the reward of those who do His will, as it is stated, The Lord was pleased, for His righteousness’ sake, to make the teaching great and glorious].20Isa. 42, 21. The passage within brackets is added by MS.K. and H.
Our father Abraham called himself a ger, as it is stated, I am a stranger [ger] and a sojourner with you.21Gen. 22, 4. Similarly David, king of Israel, called himself a ger, as it is stated, For I am a stranger [ger] with Thee,22Ps. 39, 13. and likewise it states, For we are strangers before Thee.231 Chron. 29, 15.
Beloved is the Land of Israel because it makes proselytes fit [to be received]. If a man says in the Land of Israel, ‘I am a proselyte’, he is accepted at once, but outside the Land of Israel he is not accepted unless his witnesses are with him. Beloved is the Land of Israel because it atones for iniquities and transgressions, as it is stated, And the inhabitant shall not say: ‘I am sick’, the people that dwell therein shall be forgiven their iniquity.24Isa. 33, 24.
And so you find in the four classes that stand before the Holy One, blessed be He, as it is stated, One shall say: ‘I am the Lord’s’; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel.25ibid. XLIV, 5. One shall say: ‘I am the Lord’s’—this alludes to one who belongs wholly to the Omnipresent and has no admixture of sin. Another shall call himself by the name of Jacob—this alludes to the proselytes of righteousness.26A term to denote the genuine and complete convert. Another shall subscribe with his hand unto the Lord—this alludes to those who repent. And surname himself by the name of Israel—this alludes to those who fear Heaven.
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Tractate Gerim
Beloved are proselytes [by God], for [Scripture] everywhere uses the same epithets of them as of Israel; [61b] as it is stated, But thou, Israel, My servant, Jacob whom I have chosen.7Isa. 41, 8. Jacob is here interpreted as ibid. XLIV, 5, And another shall call himself by the name of Jacob—these are the proselytes of righteousness (cf. towards the end of this tractate). The order of the quotations in V is confused. The term ‘love’ is applied to Israel, as it is stated, I have loved you, saith the Lord,8Mal. 1, 2. and the term ‘love’ is applied to proselytes, as it is stated, And He loveth the stranger, in giving him food and raiment.9Deut. 10, 18. Israel are called ‘servants’, as it is stated, For unto Me the children of Israel are servants,10Lev. 25, 55. V omits the quotation. and proselytes are called ‘servants’, as it is stated, To be His servants.11Isa. 56, 6. The term ‘acceptable’ is used of Israel, as it is stated, And it shall be always upon his forehead, that they may be accepted before the Lord,12Ex. 28, 38. and the term ‘acceptable’ is used of proselytes, as it is stated, Their burnt-offerings and their sacrifices shall be acceptable upon Mine altar.13Isa. 56, 7. The term ‘keeping’ is applied to Israel, as it is stated, The Lord is thy keeper, the Lord is thy shade upon thy right hand,14Ps. 121, 5. and the term ‘keeping’ is applied to proselytes, as it is stated, The Lord preserveth the strangers.15ibid. CXLVI, 9. The term ‘ministering’ is applied to Israel, as it is stated, But ye shall be named the priests of the Lord, men shall call you the ministers of our God,16Isa. 61, 6. and the term ‘ministering’ is applied to proselytes, as it is stated, Also the aliens, that join themselves to the Lord, to minister unto Him.17ibid. LVI, 6.
Beloved are proselytes seeing that our father Abraham did not circumcise himself when he was twenty or thirty years of age, but when he was ninety-nine years old;18Cf. Gen. 17, 24. since if he had circumcised himself when he was twenty or thirty years old, no Gentile would have become a proselyte when he had passed the age of twenty or thirty. The Holy One, blessed be He, kept putting it off19The verb has fallen out of V. until he had reached ninety-nine years, so as not to close the door in the face of proselytes, [and to allow more days and years so as to increase the reward of those who do His will, as it is stated, The Lord was pleased, for His righteousness’ sake, to make the teaching great and glorious].20Isa. 42, 21. The passage within brackets is added by MS.K. and H.
Our father Abraham called himself a ger, as it is stated, I am a stranger [ger] and a sojourner with you.21Gen. 22, 4. Similarly David, king of Israel, called himself a ger, as it is stated, For I am a stranger [ger] with Thee,22Ps. 39, 13. and likewise it states, For we are strangers before Thee.231 Chron. 29, 15.
Beloved is the Land of Israel because it makes proselytes fit [to be received]. If a man says in the Land of Israel, ‘I am a proselyte’, he is accepted at once, but outside the Land of Israel he is not accepted unless his witnesses are with him. Beloved is the Land of Israel because it atones for iniquities and transgressions, as it is stated, And the inhabitant shall not say: ‘I am sick’, the people that dwell therein shall be forgiven their iniquity.24Isa. 33, 24.
And so you find in the four classes that stand before the Holy One, blessed be He, as it is stated, One shall say: ‘I am the Lord’s’; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel.25ibid. XLIV, 5. One shall say: ‘I am the Lord’s’—this alludes to one who belongs wholly to the Omnipresent and has no admixture of sin. Another shall call himself by the name of Jacob—this alludes to the proselytes of righteousness.26A term to denote the genuine and complete convert. Another shall subscribe with his hand unto the Lord—this alludes to those who repent. And surname himself by the name of Israel—this alludes to those who fear Heaven.
Beloved are proselytes seeing that our father Abraham did not circumcise himself when he was twenty or thirty years of age, but when he was ninety-nine years old;18Cf. Gen. 17, 24. since if he had circumcised himself when he was twenty or thirty years old, no Gentile would have become a proselyte when he had passed the age of twenty or thirty. The Holy One, blessed be He, kept putting it off19The verb has fallen out of V. until he had reached ninety-nine years, so as not to close the door in the face of proselytes, [and to allow more days and years so as to increase the reward of those who do His will, as it is stated, The Lord was pleased, for His righteousness’ sake, to make the teaching great and glorious].20Isa. 42, 21. The passage within brackets is added by MS.K. and H.
Our father Abraham called himself a ger, as it is stated, I am a stranger [ger] and a sojourner with you.21Gen. 22, 4. Similarly David, king of Israel, called himself a ger, as it is stated, For I am a stranger [ger] with Thee,22Ps. 39, 13. and likewise it states, For we are strangers before Thee.231 Chron. 29, 15.
Beloved is the Land of Israel because it makes proselytes fit [to be received]. If a man says in the Land of Israel, ‘I am a proselyte’, he is accepted at once, but outside the Land of Israel he is not accepted unless his witnesses are with him. Beloved is the Land of Israel because it atones for iniquities and transgressions, as it is stated, And the inhabitant shall not say: ‘I am sick’, the people that dwell therein shall be forgiven their iniquity.24Isa. 33, 24.
And so you find in the four classes that stand before the Holy One, blessed be He, as it is stated, One shall say: ‘I am the Lord’s’; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel.25ibid. XLIV, 5. One shall say: ‘I am the Lord’s’—this alludes to one who belongs wholly to the Omnipresent and has no admixture of sin. Another shall call himself by the name of Jacob—this alludes to the proselytes of righteousness.26A term to denote the genuine and complete convert. Another shall subscribe with his hand unto the Lord—this alludes to those who repent. And surname himself by the name of Israel—this alludes to those who fear Heaven.
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Jerusalem Talmud Berakhot
Rebbi Aḥa in the name of Rebbi Joshua ben Levi: Also he who composed this prayer187The week-day 18 benedictions of the Amidah. Another derivation is given in the following paragraph. composed it in good order. The first three and the last three are the praise of the Omnipresent, the middle ones are the needs of the creatures. Give us knowledge. You gave us knowledge188The entire list should be read as a conditional: Assuming that You gave us knowledge (fourth benediction), please accept our repentance (fifth benediction). This is particularly evident in the second part, starting from the prayer for good years, which is a prayer for redemption and therefore future oriented even though the formulation here is in the past tense., accept our repentance. You accepted our repentance, forgive us. You forgave us, save us. You saved us, heal our diseases. You healed our diseases, bless our years. You blessed our years, gather us in. You gathered us in, judge us in justice. You judged us in justice, subdue those who arise against us.189While the benediction against apostates was introduced at Jabneh and the rest of the Amidah is an institution of the Men of the Great Assembly, its place was chosen in the spirit of those who first formulated the prayer. You subdued those who arise against us, justify us190This is the text of the Rome and Genizah manuscripts, not like the Leyden manuscript and the Venice print which have צדקנו במשפט “justify us in law” that belongs to the benediction before the previous one, not to the one for the elders (and all) of Israel and the converts which follows after the imprecation against apostates.. You justified us, build Your house, listen to our supplications, be pleased with us in it. Is it necessary after “build Your house,” listen to our supplications, be pleased with us in it191After a prayer for the rebuilding of Jerusalem and the Temple, the prayers for acceptance of the prayer and the hope that our service be for God’s pleasure may seem superfluous since acceptance of prayer and God’s pleasure are guaranteed in the Temple.? But as the verse is, so is the tradition (Is. 56:7): “I shall bring them to My holy mountain, make them happy in My house of prayer.193A parallel with slightly different treatment of the entire paragraph appears in Babli Megillah 17b–18a.”
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Jerusalem Talmud Berakhot
It has been stated231Shortened versions are in Tosephta Berakhot 3:13–16 and Babli Berakhot 30a; the entire text to the end of the Halakhah is in Shir rabba 4:11 with minor deviations. The tradition of the verses is somewhat garbled in order to make the point of the derivation clearer.: One who is blind and one who cannot determine directions should have in mind to pray to Heaven as it is said (1Kings 8:44) “They shall pray to the Eternal”. Those who are praying outside the Land turn their faces towards the Land of Israel. What is the reason? (1Kings 8:48) “They will pray to You through their Land that You gave to their forefathers.” Those who are praying in the Land of Israel turn their faces towards Jerusalem. What is the reason? (2Chr. 6:34) “They shall pray to You by way of this city that You chose.” Those who are praying in Jerusalem turn their faces towards the Temple Mount, as it is said (1Kings 8:48): “And the Temple that I built for Your Name.” Those who are praying on the Temple Mount turn their faces towards the Holiest of Holies. What is the reason? (1Kings 8:30) “They will pray to this place and You will hear at Your dwelling place in Heaven, You will hear and forgive.” Those who stand North will be facing South, those who stand South will be facing North, those who stand East will be facing West, those who stand West will be facing East. It turns out that all of Israel pray towards one place. That is what is written (Is. 56:7) “For My house will be called a house of prayer for all people.”
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