Talmud su Geremia 10:10

HALAKHAH: Rebbi Levi said⁷⁸In the parallel in the Babli (14a), the explanation is by R. Abbahu in the name of R. Yoḥanan. Since Rebbi Levi was preacher in the Yeshivah of Rebbi Yoḥanan, the explanation originated in that Yeshivah. In addition, Rebbi Abbahu in the name of Rebbi Yoḥanan in the Babli declares that the practice follows Rebbi Yehudah; this decision is missing in the Yerushalmi and, hence, it seems that in Israel one used to follow the majority opinion that an interruption is permitted between the last words of the Shema‘ and “true”. Hence, the question asked in the Babli, whether after reciting “the Eternal, your God. True!” one stops and starts again “true and outstanding”, is irrelevant for the Yerushalmi. The question in the Babli is whether Rebbi Yehudah disagrees with the first Tanna in principle, that ‘between “the Eternal spoke” and “true and outstanding” ’ there is no interruption allowed or whether he simply moves the end of technical Shema‘ by one word and then allows the regular interruptions there., the reason of Rebbi Yehudah: (Num. 15:41) “I am the Eternal, your God⁷⁹These are the concluding words of Shema‘.”, and it is written (Jer. 10:10) “But the Eternal is the true God”.

Why does one read these two sections every day? Rebbi Simon says because they mention lying down and getting up. Rebbi Levi said, because the Ten Commandments are contained in them²⁰⁵Since Rebbi Levi depends heavily on the third section of Shema‘, he cannot agree that in the evening one should recite only two sections. In the Babli (Berakhot 12b), the third section of Shema‘ is singled out for its importance because five of the Ten Commandments are alluded to in it.. “I am the Eternal, your God.” - “Hear²⁰⁶As R. Shelomo ben Adrat (Rashba) points out, שמע can mean “hear, understand, or accept.”, o Israel, The Eternal, our God.” “You should not have any other gods before me.” - “The Eternal is One.” “Do not take the name of the Eternal, your God, in vain.” - “You must love the Eternal, your God.” He who loves the king will not swear in his name and lie. “Remember the Sabbath day to sanctify it.” - “So that you shall remember;” Rebbi said: that is the commandment of Sabbath which is as important as all other commandments of the Torah together, as it is written (Neh. 9:14): “You informed them about Your Sabbath, commandments, laws, and Torah you commanded them, …” to show that it is as important as the other commandments of the Torah²⁰⁷Since the Sabbath alone is given a parallel status to “Torah” in this verse.. “Honor your father and mother” - “So that your days and the days of your children should increase.²⁰⁸This promise is connected with honoring father and mother in the Ten Commandments of Deuteronomy.” “Do not murder” - “You will soon be lost.” He who kills will be killed. “Do not commit adultery” - “Do not stray after your hearts and after your eyes.” Rebbi Levi said: heart and eye are the two agents of sin. It is written (Prov. 23:26) “My son, give Me your heart; your eyes should watch My ways.” The Holy One, Praise to Him, says: If you give me your heart and eyes I know that you are mine²⁰⁹The connection seems to be from the following verse: “Because a dark ditch is the harlot and a source of trouble the strange woman.”. “Do not steal” - “You shall harvest your grain,” not your neighbor’s grain²¹⁰This contradicts the opinion of the Babli, Sanhedrin 86a, that the Ten commandments forbid kidknapping, a capital crime like murder and adultery. The Babli’s opinion is found also in Mekhilta deR. Ismael (Jithro 5), which possibly was edited in the Academy of Rav in Babylonia. The same attitude as here, that all stealing is prohibited, is found in Mekhilta deR. Simeon bar Yoḥai, p. 153.” “Do not testify against your neighbor as a false witness,” - “I am the Lord, your God.” And it is written (Jer. 10:10) “But the Lord is the God of truth.” What is truth? Rebbi Abun said: that (Jer. 10:10) “He is God of life and king of the world.” Rebbi Levi said: The Holy One, praise to Him, said, if you gave false testimony against your neighbor, I count that against you as if you gave testimony against Me that I did not create heaven and earth²¹¹This argument is the base of Rashi’s commentary on Berakhot 14b, on the statement that one is required to end the recitation of Shema‘ with “the Eternal is the God of truth.” Rabbi Abun (Rabin) was a younger contemporary of R. Levi.. “Do not covet your neighbor’s house” - “You shall write them on the doorposts of your house,” your house and not your neighbor’s house.

Ten entities are considered truly “alive.” 1. The Holy Blessed One, as it says (Jeremiah 10:10), “The Eternal is truly God; He is a living God.” 2. The Torah is called a Living Torah, as it says (Proverbs 3:18), “It is a Tree of Life for those who hold fast to it, and all its supporters are happy.” 3. Israel are called Alive, as it says (Deuteronomy 4:41), “And you, who cling to the Eternal your God, you are all alive today.” 4. A righteous person is called Life, as it says (Proverbs 11:30), “The fruit of the righteous is the Tree of Life.” 5. The Garden of Eden is called Living, ([as it says (Psalms 116:9), “I will walk before the Eternal in the land of the living.” 6. One of the trees in the Garden was called the Tree of Life,]) as it says (Genesis 2:9), “and the Tree of Life in the midst of the Garden. 7. The Land of Israel is called the Land of the Living, as it says (Ezekiel 26:20), “I will place radiance in the land of the living.” (Jerusalem is called Living, as it says [Psalms 116:9)], “I will walk before the Eternal in the land of the living.”) 8. Acts of kindness are called Life, as it says (Psalms 63:4), “For Your kindness is better than life; my lips will praise You.” 9. A wise person is called Life, as it says (Proverbs 13:14), “The Torah of the wise is the source of life.” 10. Water is called Living, as it says (Zechariah 14:8), “On that day, living waters will come forth from Jerusalem.”