Talmud su Isaia 65:26

HALAKHAH: “I shall be a nazir [abstaining] from dried figs and fig cake,” etc. Rebbi Joḥanan said, the reason of the House of Shammai: because he mentioned the state of nazir²If he said “I shall be a nazir”, he became a nazir. The qualification he appended is irrelevant. (In the Babli, 9a, this argument is attributed to R. Meïr, who thinks that “people do not say nonsensical things.”). Rebbi Simeon ben Laqish said, because of substitutes of substitutes⁵Since the House of Shammai accept very far-fetched comparisons and substitutes for a vow of nezirut; cf. Chapter 1, Note 19. In the Tosephta, 2:1, this is explicitly given as the reason of the House of Shammai. The Tosephta must have been unknown to the editors of the Yerushalmi.. Rebbi Jehudah ben Pazi said, a verse supports Rebbi Simeon ben Laqish: “So says the Eternal, as cider is found in the grape bunch, etc⁶Is. 65:8..” The Torah called a grape bunch “cider”. And people call a dried fig cider, because of substitutes of substitutes. What is the difference between them? If he said, “I shall be a nazir[abstaining] from dried figs and fig cake.” In Rebbi Joḥanan’s opinion he is a nazir, in Rebbi Simeon’s opinion he is not a nazir⁷This is difficult since the House of Shammai declare in the Mishnah that he is a nazir and the entire discussion only proceeds according to the House of Shammai. One has to assume that the person making the vow was asked what he understood by “dried figs.” If he answered, dried figs, R. Simeon ben Laqish cannot consider this as substitutes of substitutes, but for R. Joḥanan he still pronounced the word nazir. (This interpretation is that of Tosaphot Menaḥot 103a, s.v. הריני in the name of Rabbenu Tam.). “I shall be a nazir[abstaining] from a loaf of bread,” in Rebbi Joḥanan’s opinion he is a nazir, in Rebbi Simeon ben Laqish’s opinion he is not a nazir⁸A loaf of bread is not a grape derivative by any stretch of the imagination.. “From a loaf of bread,” he did not say anything⁹Since the word nazir was not used. One has to assume that the expression הֲרֵינִי was used, since הֲרֵי עָלַי כִכָּר would be a vow to abstain from bread as qorban (Chapter 1, Notes 44–45).. Rebbi Uqba asked before Rebbi Mana: The opinion of Rebbi Simeon ben Laqish seems to be inverted, as we have stated there¹⁰Mishnah Menaḥot 12:3. A voluntary flour offering is prescribed as an offering of fine wheat flour. Barley is prescribed only for some purification offerings which cannot be voluntary.: “ ‘I take upon myself the obligation to bring a flour offering from barley.’ He shall bring from wheat.” And Rebbi Abbahu said in the name of Rebbi Simeon ben Laqish, because he mentioned “flour offering.¹¹One would have expected R. Simeon ben Laqish to hold that the vow of the offering was invalid since it was impossible. In the Babli, 9b, his opinion is quoted as generally accepted.” And here, he says so? He accepts one and he accepts the other. He accepts¹²He does not dispute the reason given by R. Joḥanan but only adds a second reason. because he mentioned the state of nazir, and he accepts because of substitutes of substitutes. You should know that it is so since we have stated¹³Mishnah 2:3. This discussion now also proceeds according to the House of Hillel.: “If he said, the cow said.” She did not say anything; it is because he mentioned the state of nazir, and here he mentioned the state of nazir.

¹¹⁸This paragraph is copied from Berakhot 4:3 where is its logical place; it has no relation with the topics discussed in Ta`aniot. The topic is a shortened form ofthe Amidah available as private prayer for people who either are ignorant or are inhibited by the circumstances from reciting the entire prayer. The short form certainly is inadmissible if an addition for public or voluntary fast day is required. What are “seven similar to eighteen”? Rav says the end of each benediction and Samuel says the start of each benediction. Some formulate “seven similar to eighteen” and some formulate “eighteen similar to eighteen.” He who says “seven similar to eighteen” supports Samuel, he who says “eighteen similar to eighteen” supports Rav. Rebbi Ze`ira sent Rebbi Naḥum to Rebbi Yannai ben Rebbi Ismael and said to him: What are the “seven similar to eighteen” of Samuel? He said to him: “Give us understanding, have pleasure in our repentance, forgive us, redeem us, heal our sicknesses, bless our years; Rebbi Ḥaggai said, in the rainy season one says: with blessed rains, in the season of dew one says: with blessed dew; for You gather in the dispersed, Yours it is to judge the misguided, put down Your hand on the wicked, but in You may rejoice all who hope for You to rebuild Your city, to renew Your Temple, because before we call You will answer as it is said: It shall be before they call that I shall answer, they still shall be talking while I will listen¹¹⁹Is. 65:24.. Praised be the Eternal, Who certainly hears the voice of my supplications¹²⁰Ps.28:6.. Praise to You, Eternal, Who hears prayer.” And he says the first three and the last three benedictions.

Rebbi Zeïra sent Rebbi Naḥum¹⁷⁷Probably identical with Rebbi Naḥum, the organizer of the Yeshivah of Rebbi Abbahu. to Rebbi Yannai ben Rebbi Ismael and said to him: What are the “seven similar to eighteen” of Samuel? He said to him:¹⁷⁸The text in the Babli (29a) is different but based on the same principles. Give us understanding, have pleasure in our repentance, forgive us, redeem us, heal our sicknesses, bless our years [Rebbi Ḥaggai said, in the rainy season one says: with blessed rains, in the season of dew one says: with blessed dew¹⁷⁹The Babli (29a) forbids the recitation of the shortened prayer in winter time because the change would disturb the memory of the person who prays. It seems that in Babylonia the text of the prayer for blessed agricultural years was similar to today’s Sephardic and Oriental versions where the summer prayer is short (in Rabbenu Saadia’s siddur 19 words) and the winter prayer is long (in Rabbenu Saadia’s siddur 48 words) and this change is not adaptable to the short prayer. In contrast, in the Ashkenazic tradition based on Yerushalmi sources, the difference between summer and winter prayer is just two words. One may note that the French Maḥzor Vitry from the school of Rashi combines the Babylonian text of הביננו with the Israeli versions for summer and winter and, hence, allows the short prayer for the entire year following the Jerusalem Talmud.], for You gather in the dispersed, Yours it is to judge the misguided, put down Your hand on the wicked, but in You may rejoice all who hope for You to rebuild Your city, to renew Your Temple with the offspring of Your servant David, because before we call You will answer as it is said¹⁸⁰The obligatory verse before the end of a longer benediction in the Israeli tradition. This verse is used in the middle of the currently used text of עננוּ on fast days. (Is. 65:24): “It shall be before they call that I shall answer, they still shall be talking while I will listen.” Praise to You, o Eternal, Who hears prayer. And he says the first three and the last three benedictions. And he says¹⁸¹As private prayer after all seven required prayers. (Ps. 28:6): Praised be the Eternal, Who certainly hears the voice of my supplications.

BARAITHA. Do not slander your fellow-man for there is no healing to whoever slanders.¹⁵⁷His victims are too numerous and scattered for him to be able to make it right with them.
GEMARA. Whence do we learn this? From the instance of the serpent; as it is written, The wolf and the lamb shall feed together, and the lion shall eat straw like the ox; and dust shall be the serpent’s food.¹⁵⁸Isa. 65, 25. In the Messianic era, whereas all wild animals will revert to natural food and a peaceful life, the serpent alone will be condemned to continue to eat dust (Gen. 3, 14). Cf. Midrash Rabbah, Genesis, XX, 5 (Sonc. ed., p. 163). Raba said: Hence it may be inferred that the wolf, lion, bear and leopard sinned and the All-merciful made them hated by His creatures; but the reason why they will be healed is that their guilt is not like the serpent’s. The wolf is the first to pounce [upon its prey], the lion the first to steal; but as for the serpent, because it engaged in slander there is no healing for it.

“What is the positive commandment about the menstruating woman?” Rebbi Abin said, Keep the Children of Israel away from their impurities⁷⁰Lev. 15:31. The verse continues: Lest they die in their impurities when they defile My abode which is in their midst. This is the positive commandment not to defile the Temple. The verse concludes the chapters on impurities created by the human body (childbirth, skin diseases, male and female venereal diseases, menstruation, and sexual relations with a menstruating woman). Therefore it also is the positive commandment regarding the menstruating woman and is interpreted to forbid sexual relations with a woman close to the expected onset of her menses. The question about the woman experiencing a discharge during sex must refer to an unexpected event. Babli Ševuot 18b, most of the paragraph.. Rebbi Jonathan sent to ask Rebbi Simeon ben Rebbi Yose bar Lakonia, from where a warning for one having sex with an impure woman? He wanted to throw a stone after him; he told him, you are asking me something that children recite every day in the synagogue⁷¹Serving as elementary school under the system of compulsory elementary education instituted by Joshua ben Gamla.: To a woman in the separation ofher impurity you shall not come near to uncover her nakedness⁷²Lev. 18:19.. He answered him, that is not my problem. My only problem is rather “if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure,” if he separates immediately, is he liable⁷³As the Babli explains, interrupting the coition during an erection is pleasurable for the male and therefore forbidden under the circumstances. The end of the erection must precede the separation.? He told him, I and you have the same problem. Let us go out and learn. They went out and heard the voice of a Tanna who stated following Ḥiskiah: If lying a man will lie with her⁷⁴Lev. 15:24.. Not only that if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure, if he separates immediately, is he liable? The verse says, her secretion shall be⁷⁴Lev. 15:24., even if her secretion starts⁷⁵The rabbinic expression for the onset on the menses is פִּרֵס נִידָּה, “breaking through”. with him. What should he do? Rav Hoshaia, Rav Jehudah in the name of Samuel, he shall cool down. If he did not cool down? Rebbi Yose said, for him I am reading do not come near⁷²Lev. 18:19. as “do not separate”. Closeness is separation. Rav Ḥuna in the name of Rav Abba: Those who say, be close to yourself, do not touch me for I sanctified you⁷⁶Is. 65:5. Also in the Babli the verse is quoted in support of the interpretation of the root קרב as “to separate”.. Rebbi Zeˋira said, he should imagine that a sword is cutting into his flesh. Is everybody Rebbi Zeˋira? Rebbi Tanḥuma in the name of Rav Ḥuna: He shall press his fingertips on the wall, then he will cool down⁷⁷Babli Ševuot 18a..

HALAKHAH: “If they were fasting and it rained before sunrise, they do not finish,” as it is said¹²²Is. 65:24., before they will call I shall answer. “After sunrise they finish,” still they are talking and I shall hear. Or may be the other way around¹²³Maybe the verse could be read differently: “Still they are talking” about convening the prayer service on the next day; “before they will call” during regular service in the morning before the prayers for rain.? Rebbi Tanḥuma said, it was stated so: there is no answer but close to calling, and no calling but close to answering¹²⁴Identifying “calling” with “public prayer” as in the second interpretation of the verse.. In the days of Rebbi Yudan they decided on a fast; then rain fell in the night. Rebbi Mana went up to him; he said to him: since I am thirsty, may I drink? He said to him, wait. Maybe they will take counsel to finish¹²⁵If the fast was no longer needed because of the drought, maybe they decided that a penitentiary service was needed for other reasons. The individual is not permitted to break the fast until the fast is suspended by official notice..

¹³⁷The text is repeated from Pesaḥim5:7, Notes 208–216. What is the Great Hallel? Rebbi Parnakh in the name of Rebbi Ḥaninah; Give thanks to the supreme Power; truly, His kindness is forever. Give thanks to the Master of masters; truly, His kindness is forever. Rebbi Joḥanan said, on condition of who stand in the Eternal’s house¹³⁸Ps. 135 as introduction to Ps. 136.. Why these two chapters? Because rainfall is included in them. In the opinion of Rebbi Joḥanan it is understandable, for it is written¹³⁹Ps. 135:7., He brings up vapors from the ends of the earth. How is it for Rebbi Ḥaninah? Because it is written¹³⁶Ps. 136, the only Hallel recited at night in the synagogue., He gives nourishment to all flesh; truly, His kindness is forever. Rebbi Abba, Rebbi Simon, both are saying, ours¹⁴⁰Ps. 113–118, the “Egyptian Hallel”.. Rebbi Joshua ben Levi said, ours. Bar Qappara said, ours. Bar Qappara follows his opinion, as it was stated¹⁴¹Mishnah Pesaḥim5:7.: “during the existence of a third group they never reached I am loving; truly the Eternal listened to my voice, my supplication, since its people were few.” Bar Qappara stated, this is the Great Hallel. A patrician stood before the Ark¹²²Is. 65:24.; he said to them, repeat after me what I am saying. This implies that it is not ours¹⁴³If it were the regular Hallel, the congregation would not repeat the verses but answer every half-verse with “Hallelujah” (cf. Šabbat 16, Note 59).. [Rebbi Mana said, it is ours.]¹⁴⁴Corrector’s addition from Pesaḥim. The miracle was great; therefore he said to them, repeat after me what I am saying¹⁴⁵Because of the extraordinary nature of the event, he changed the usual response to repetition of the entire Hallel.