Talmud su Isaia 58:26

Concerning him who loves his fellow-men, who displays friendliness towards his relatives, who marries his sister’s daughter³⁴One has greater affection for a sister than for a brother; hence his affection for his wife, his sister’s daughter, will be the greater. and lends a peruṭah to a poor man in the time of his need, Scripture declares, Then shalt thou call, and the Lord shall answer.³⁵Isa. 58, 9.

Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, Rebbi Hila in the name of Rebbi Eleazar: Just as a man is concerned about his widow’s honor so he has to be concerned about his divorcee’s honor⁶⁶This disagrees with the Mishnah., as ⁶⁷From here on, more wordy parallels are in Gen. rabba 17(3), Lev. rabba 34(14); Yalqut Šim‘oni Torah #23, 665, Is. #492; it is hinted at in Tanna dBe Eliahu rabba 27. Rebbi Jacob bar Aḥa said in the name of Rebbi Eleazar, “do not hide yourself from your flesh”⁶⁸Is. 58:7., that refers to one’s divorcee. Rebbi Yose the Galilean’s wife⁶⁹In Gen. rabba she is referred to as his niece, his sister’s daughter, whom to marry is considered meritorious by Pharisees based on Is. 58:7 (but sinful by Sadducees, CD V 7–10). did mistreat him badly. Rebbi Eleazar ben Azariah went to him and told him, rabbi, send her away, for she does not treat you with the honor due to you. He said to him, her ketubah is too large for me. He said to him, I shall give you the ketubah and send her away. He gave him the ketubah and he divorced her. She went and married the city treasurer⁷⁰Musaphia identifies the word טסורא with Greek θησαυριστής “collector”. The parallel words in the Midrashim seem to be corrupted.. That one lost his property and became blind. She took him around the town and led him. Once they went around the entire town and nobody gave him anything. He said to her, is there not another neighborhood? She said to him, there is the neighborhood of my divorcer; it is beyond my powers to bring you there. He started hitting her. Rebbi Yose the Galilean passed by and heard them demeaning one another in public. He took them, brought them to one of his houses, and provided them with food all the days of their lives, because “do not hide yourself from your flesh”, that refers to one’s divorcee⁷¹Here end the parallels.. Nevertheless they quarelled loudly in the night and her voice was heard saying, the pain she suffered outside her body was easier to bear than that inside her body⁷²She preferred being beaten by her current husband to the mental pain inflicted on her by her ex-husband’s generosity.

“Nor a calf with gimun¹⁵Various interpretations of this word are given in the Halakhah..” Rav Huna said, a small yoke. Rav Ḥisda said, a wooden tablet⁶⁸Greek πίναξ, -ακος, ὁ. Both a tablet and a spit would be hung around the calf’s neck to wean it.. Abba bar Rav Huna said, a spit. Some Tannaim state gimun. Some Tannaim state gimul. He who said gimun, to bend his head like a reed⁶⁹Is. 58:5.. He who said gimul, she brought him up with her after she had weaned him⁷⁰1S. 1:24.. He who said gimun supports Rav Ḥisda⁷¹The scribe originally wrote “Huna”; the corrector crossed it out. The original text is correct since the reed bends; bending is the result of a small yoke on the calf’s neck.. He who said gimul supports Abba bar Rav Huna and Rav Huna⁷²Read: Ḥisda, who also derives the word from the root גמל “weaning”..

Because your eyes have not looked [enviously] on another’s wealth, they will shine amidst thick darkness and gloom, as it is stated, Then shall thy light rise in darkness, and thy gloom be as the noon-day.²¹Isa. 58, 10. Because your ears have not listened to idle chatter they will hear [words of] peace for you in [this] world and cause you to hear them in the World to Come, as it is stated, And thine ears shall hear a word behind thee, saying: ‘This is the way, walk ye in it; when ye turn to the right hand, and when ye turn to the left.’²²ibid. XXX, 21. Because your mouth did not recount calumny, all your adversaries will be slain by it.²³So GRA. Because your mouth occupied itself with [the teaching of] the Torah, all who are worthy of a blessing will bless themselves through it.²⁴They will wish for no greater blessing than will come to you for what you have earned by your mouth. Because you withheld your hands from plunder, what can evil persons do to you? Because you did not close your hands from almsgiving, what can violent persons²⁵lit. ‘owners of an arm’, the emendation of GRA. V has ‘owners of silver and gold’. do to you? Because your feet did not hurry you to commit a sin, what can the Angel of Death do to you?

BARAITHA. ¹With the Baraithoth of this chapter, cf. DEZ III.Judge your words before you let them come forth from your mouth. Plan your deeds in accordance with good manners and so add to the furtherance of your progress.²lit. ‘reward to your steps’. Always accept with resignation the verdict against you and refrain from grumbling. Judge your fellow-man in the scale of merit and do not judge him in the scale of guilt. Rejoice in your portion; be content³lit. ‘suited’. with the little you have and do not hate him who reproves you. Be small in your eyes so that your portion may be blessed for ever. Regard everyone with a good eye and a considerate soul. Teach your tongue to say, ‘I do not know’ lest you be induced to tell a falsehood and be caught.⁴Ber. 4a (Sonc. ed., p. 10). If you are slack in the performance of one precept⁵Reading miẓwah for Mishnah. in the end you will neglect another like it. If you feel impelled⁶The text of V is corrupt. For the meaning given here, cf. DEZ II (ed. Higger, p. 89) to make light of it in the end you will make light of another like it, and you will have no reward for your trouble. If you have taken what is not yours, then what is yours will be taken from you. Be careful with sacred foods both in the eating and disposing of them. Be submissive and beloved when answering those whom you know.⁷Here, too, the text of V is corrupt; cf. DEZ III. Be submissive towards all men and towards the members of your household more than to all men.
The beginning of vows is the door to folly; the beginning of impurity [in conduct] is the door to idolatry; levity with women is the door to immorality. If you become surety, it is on the condition that you will have to pay; if you borrow, it is on the condition that you will pay back; if you lend, it is on the condition [that there is a possibility of] not being paid back. Hasten to settle your account.⁸The text is corrected in agreement with DEZ III. One who gains a good name gains it for himself. The shamefaced cannot learn, the impatient cannot teach, the ‘am ha-’areẓ cannot be pious, the empty-headed cannot be God-fearing, and who is engaged over much in business cannot acquire wisdom.⁹Aboth II, 6 (Sonc. ed., II, 5, p. 13).
GEMARA. ‘Judge [your words]’: so that a man may consider what to answer and what answer might be given to him.
‘Accept with resignation’: [Admit that the judge] has given a correct judgment, that he has rightly condemned, that he has judged well.
‘Refrain from grumbling’: But this has already been taught!¹⁰Cf. III, 24. There it speaks of matters concerning himself, here of matters relating to the Holy One, blessed be He.
‘Judge your fellow-man’, etc.: when the matter is known to you.
‘Do not judge him in the scale of guilt’: by not abiding by the verdict when he wins it.
‘Rejoice in your portion’: That is [in your] wife; for Scripture declares, For what would be the portion of God from above?¹¹Job 31, 2. and it further states, House and riches are the inheritance of fathers; but a prudent wife is from the Lord.¹²Prov. 19, 14. ‘Be content with the little you have’—in the matter of food. ‘Hate the “how much?” ’¹³Reading המה בכך for V’s המברך. This clause has apparently fallen out from the present Baraitha. But this has already been taught in a previous chapter!¹⁴In III, 20. There it refers to general matters; here [it means that] one should not say, ‘How much [I would like to be the husband of] So-and-so’s daughter if she were unmarried!’
‘Be small in your eyes.’ As it is written, In whose eyes a vile person is despised.¹⁵Ps. 15, 4. ‘So that your portion may be blessed.’ As it is written, Let thy fountain be blessed.¹⁶Prov. 5, 18. ‘Regard everyone with a good eye.’ As it is written, He that hath a bountiful eye shall be blessed.¹⁷ibid. XXII, 9. ‘And a considerate soul.’ As it is written, And if thou draw out thy soul to the hungry.¹⁸Isa. 58, 10. ‘Teach your tongue.’ As it is written of Ahimaaz.¹⁹Cf. 2 Sam. 18, 29. In reply to a question by David, he answered, But I knew not what it was. ‘If you are slack.’ As it is written, If thou faint in the day of adversity.²⁰Prov. 24, 10. ‘Be submissive and beloved’—but this has already been taught!²¹In III, 3. There²²H reads ‘here’; but in both references the context relates to human beings. it certainly refers to being so before the All-present.
‘The beginning of vows … levity with women.’ It is not necessary [to mention this] except in connection with one’s wife. ‘If you become surety.’ As it is written, Take [leḳaḥ] his garment that is surety for a stranger.²³Prov. 20, 16. Here it is written leḳaḥ and in another verse it is written ḳaḥ: Take [ḳaḥ] his garment that is surety for a stranger!²⁴ibid. XXVII, 13. [It indicates] that whoever is surety for another and does not repay [if called upon to do so] is regarded as though he incurred the debt and did not repay. If you borrowed with the intention to repay, all is well; but if you lent with the intention not to demand it,²⁵Reading with H lithbo‘a. then ‘split’.²⁶i.e. grin and bear the loss. If so, the consequence is that the money is lost! We deal here with the disciples of the wise who will not transgress [the teaching of Scripture], The wicked borroweth, and payeth not; but the righteous dealeth graciously, and giveth.²⁷Ps. 37, 21.
‘Hasten to settle your account.’ This is good advice offered to the disciples of the wise, that when they have business deals with men of the world not to be neglectful and incur one loss after another.
‘One who gains a good name.’ As it is written, If thou art wise, thou art wise for thyself.²⁸Prov. 9, 12. ‘The empty-headed man cannot be God-fearing.’ Since he is ignorant of the Torah, he does not know how to keep away from sin. ‘The ’am ha-’areẓ cannot be pious.’ Why? Since he has not learnt the words of the Torah, the verse is applied to him, He that turneth away his ear from hearing the law, even his prayer is an abomination.²⁹ibid. XXVIII, 9. ‘The shamefaced cannot learn, the impatient cannot teach.’ This is self-evident! No, [it was necessary to mention it to make clear that it holds good] even in matters of behaviour.
Father³⁰A term of endearment suggested perhaps by Elisha’s cry, my father my father, when Elijah was translated to heaven (2 Kings 2, 12). The phrase ‘Father Elijah’ occurs in Sanh. 113a (Sonc. ed., p. 780). Elijah, may his memory be for good, said, ‘The knowledge of the Torah cannot be spread except by one who is not impatient. I, too, will not reveal myself except to one who is not impatient’. Happy is the man who met [Elijah] and sat with him, for he is assured of being a son of the World to Come.

Rav Jeremiah and Rav Joseph¹¹²This homily is based on a reading in the Mishnah, not אַל תַּסֵּג גְּבוּל עוֹלָם but אַל תַּסֵּג גְּבוּל עוֹלִים “do not displace the boundary of the rising.” This reading is attested to by Maimonides in his Commentary and is found in most Mishnah manuscripts of Babylonian type. One might assume that the scribes of most of the Mishnah manuscripts of Yerushalmi type were more versed in Biblical verses and copied from memory rather than from the text before them. As explained before, the part important for the
Mishnah is the second part of the verse. Here, by a change of vocalization, one author wants to give a better parallel to “orphan” than “eternal”., one said these are the ones who came up from Egypt, the other said these are the ones who lost their property; a blind man is called “plenty of light.¹¹³Those coming down in the world are called “rising”.” Rebbi Isaac said, (Is. 58:7) “degraded poor you shall bring to your house¹¹⁴He objects to the previous homily since a verse explicitly called the poor “degraded.”.” Rebbi Abin said, if you do this¹¹⁵To bring the poor into your house. This homily no longer is connected to the Mishnah., I will credit it to you as if you had presented First Fruits in the Temple. It says here, “you shall bring,” and it says there (Ex. 23:19): “The first fruits of your land you shall bring to the Eternal’s Temple¹¹⁶See the commentary of I. A. Rabin to Mekhilta Mišpatim 20 (p. 335) that there is a clear disagreement between Babylonian and Galilean Amoraïm in the interpretation of “to bring” in this verse, and the interpretation given here is Babylonian..”

Should one not say the same for Hallel? Not all people are there⁸⁴Since Hallel draws large crowds and they respond in chorus “hallelujah” to the reader’s words (cf. Šabbat16, Note 59), the service also could be mistaken as start of an insurrection.. Then should one not say the same for blowing, not all people are there⁸⁵This makes R. Joḥanan ’s explanation unlikely.? Rebbi Jonah said, it is written, day, day they will seek⁸⁶Is.58:2, read as asserting that on two days of the year everybody comes (early) to the synagogue, New Year’s day and the Seventh day of Tabernacles., that is shofar blowing and willow twigs. Rebbi Joshua ben Levi in the name of Rebbi Alexander heard it from the following: ⁸⁷Ps.17:2.Eternal, listen to sincerity, this is the reading of the shema`. Take note of my song, this is the song of Torah<sup>88</sup>The recitation of the Torah following musical accents.. Listen to my prayer, this is prayer. Disregard swindling lips, this is musaf. What is written afterwards? From before You may my judgment come<sup>89</sup>Ps.17:3. This makes blowing at musaf a Davidic institution, contradicting R. Joḥanan ’s explanation.. Rebbi Aḥa bar Pappus said before Rebbi Ze`ira, there is a difference, since the obligation of the day is in musaf⁹⁰The biblical obligations of the day are all expressed in terms of the musaf sacrifice.. Rebbi Taḥlifa from Caesarea said, the verse says so: A day of shofar blowing, and you shall make⁹¹Num. 29:1–2.. Rebbi Eleazar ben Rebbi Yose in the name of Rebbi Yose bar Qaṣarta: For all sacrifices it is written and you shall offer, but here is written, you shall make⁹²New Year’s Day’s musaf is the only one characterized as doing, not offering. This is taken as a hint that some other activity besides sacrificing is involved, referring to blowing the shofar... The Holy One, praise to Him, said to them, since you came before Me in judgment on New Year’s day and left in peace, I consider it as if you were newly created⁹³One could vocalize בִּרְייָה חֲדָשָׁה “a new creature”..

If you have given him a loan in the time of his emergency, there will be fulfilled in you Then shalt thou call, and the Lord will answer.²⁶Isa. 58, 9.

MISHNAH: Joseph had the merit to bury his father and none of his brothers was greater than he, as it is said: “Joseph ascended to bury his father.³²⁴Gen. 50:7.” Who would be greater than Joseph? Only Moses could occupy himself with him. Moses had the merit to take Joseph’s bones and no one in Israel was greater than he, as it is said: “Moses took Joseph’s bones with him.³²⁵Ex. 13:19.” Who would be greater than Moses? Only the Holy One, Praise to Him, could occupy himself with him, as it is said: “He buried him in the valley³²⁶Deut. 34:6. Another tradition, Sifry Num. 32, in the name of R. Ismael counts this verse as one of the three instances where אוֹתוֹ does not mean “him” but “himself”..” Not only about Moses was this said but about all the just, as it is said: “Your righteousness will precede you, the glory of the Eternal will gather you in.³²⁷Is. 58:8.”