Talmud su Geremia 23:78

²³For an explanation of this paragraph, see the author’s The Scholar’s Haggadah, pp. 186–187. From where the Four Cups? Rebbi Joḥanan in the name of Rebbi Benaiah: Corresponding to the four deliveries²⁴Ex. 6:7–8.: Therefore, say to the Children of Israel, I am the Eternal, and I shall take you out, etc. And I shall take you as My people, etc. I shall take you, I shall save you, I shall free you, I shall take you. Rebbi Joshua ben Levi said, corresponding to the four cups of Pharao: The cup of Pharao was in my hand; I took the grapes and squeezed them into Pharao ’s cup, and gave the cup in Pharao ’s hand. You will give the cup in the hand of Pharao²⁵Gen. 40:11,13. The relation to Passover is explained in Targum Pseudo-Jonathan ad loc.. Rebbi Levi said, corresponding to the four kingdoms. But our teachers say, corresponding to the four cups of doom that the Holy One, praise to Him, will make the Gentiles drink at the end of days. Truly, so said the Eternal, the God of Israel, to me: take this cup of the wine of wrath²⁶Jer. 23:15.. The golden cup of Babylon is in the hand of the Eternal²⁷Jer. 51:7.. Truly a cup is in the hand of the Eternal, intoxicating wine, fully to be mixed; He shall sprinkle from it but its dregs shall be drunk, squeezed to the last, by all the wicked of the earth²⁸Ps. 75:9.. He shall let coals rain on the wicked; fire, sulphur, and burning wind is the portion of their cup²⁹Ps. 11:6.. What does the portion of their cup mean? R. Abun said: a double cup³⁰Greek διπλόν ποτήριον, τό. like the double cup taken after a thermal bath. And in accordance with this correspondingly the Holy One, praised be He, will let Israel drink four cups of consolation at the End of Days: The Eternal is the portion of my part and my cup³¹Ps. 16:5.. You anointed my head with oil; my cup is overflowing³²Ps.23:5.. I shall lift up the cup of salvations³³Ps.116:13. counts for two.

‘If you have done a little evil’, etc. This has already been taught in a previous Baraitha!⁹⁰Cf. Baraitha 12, ‘If men have done you much evil, let it be little in your eyes’. The questioner erroneously assumed that the two Baraithoth speak of the same person. Here it refers to [doing evil to] one’s neighbour, but there [to others having done evil] to him. Know [that this is so because of the words in the previous Baraitha], ‘I have merited more’.
BARAITHA. Let your fellow-man be your mirror; and in money matters too let your fellow-man’s money be as dear to you as your own.⁹¹Aboth II, 17 (Sonc. ed., II, 12, p. 22). And with regard to honour let your fellow-man’s honour be as dear to you as your own.⁹²ibid. 15 (Sonc. ed., 10, p. 20). Honour all men; love him who reproves you and hate him who honours you.
GEMARA. ‘Let your fellow-man be your mirror’—what does he [mean] to say? This is what he says: Whenever you speak of your fellow let his image be before you.⁹³Imagine that he is present, and you will never speak ill of him.
BARAITHA. Do not say, ‘I will flatter this man that he may give me to eat; I will flatter this man that he may give me to drink; I will flatter this man that he may clothe me’.
GEMARA. What is the reason? For such is the conduct of false prophets. They say to one man, ‘There is no one like you and who can be compared to you?’ The Holy One, blessed be He, said, ‘For the sake of food you honour them, [as it is written,] That cry: “Peace”, when their teeth have anything to bite.⁹⁴Micah 3, 5, spoken of the false prophets. Behold, I will feed them with wormwood.⁹⁵Jer. 23, 15, which also relates to the false prophets. They flatter them but forsake Me, [as it is written,] For from the prophets of Jerusalem is ungodliness gone forth into all the land’.⁹⁶ibid.
BARAITHA. Let not your lips put you to shame; let not your mouth despise you; let not your tongue curse you; let not your teeth disgrace you. Do not insinuate yourself with your fellow-man.
GEMARA. As it is written, Thou art snared by the words of thy mouth.⁹⁷Prov. 6, 2.
BARAITHA.⁹⁸The translation follows the Baraitha as reconstructed by H (p. 266 in his edition). Love the Torah, love righteous deeds, rebukes and upright actions; and know the difference between what is yours and what is not yours, for what is yours is [in reality] not yours.
GEMARA. ‘Love the Torah’—but this has already been taught!⁹⁹Cf. III, 17. There it speaks of loving [the study of the Torah] even without companions,¹⁰⁰i.e. he has companions but they are not interested in the study of the Torah; in spite of them he should love the Torah and study it by himself. and here when one has no companions he tells you, ‘Let this not¹⁰¹Reading לא for לך. cause you [to abandon the study of the Torah]’. And do not say that this [advice] applies to Torah alone and not to the performance of righteous deeds; and do not say, ‘I have done all these¹⁰²Recommendations in the Baraitha. and yet [my fellow-man] reproves me!’ because every man looks good in his own eyes.¹⁰³A person rarely sees his own faults.
[Come and hear: ‘[Love] rebukes’:]¹⁰⁴Inserted by H. Do not say, ‘Where you are reproved because of secular affairs [you need not listen to a rebuke]’.¹⁰⁵In the mistaken belief that the duty of listening to reproof is confined to religious matters. Come and hear: ‘[Love] upright actions’:¹⁰⁶Correcting the text in agreement with the Baraitha. Know [that one has to listen to reproof on secular matters] because the Baraitha teaches, ‘What is yours and what is not yours’. Everything belongs to the Holy One, blessed be He, and [material things] are given only to test human beings so that the Garden of Eden should take its portion of them and Gehinnom its portion.
BARAITHA. Be submissive and beloved; be like a split bottle.
GEMARA. ‘Be submissive’—we have already learnt this in another chapter!¹⁰⁷III, 3. There it refers towards all one’s friends, and here towards the members of one’s family. ‘Be like a split bottle’—what need is there to teach this here?¹⁰⁸Since it occurs in III, 5. It is necessary because you might think that there it refers only to Torah and religious precepts and not to things that perish.¹⁰⁹i.e. matters of passing value. Hence it teaches [that it does also apply to such matters].

Ben Zoma said: There will be a future time when Israel will no longer mention the Exodus. What is the reason? (Jer. 23:7–8) “Therefore, days will come, says the Eternal, that one no longer will say, by the Eternal Who brought the Children of Israel up from Egypt, but rather, by the Eternal Who raised and brought the descendants of the House of Israel from the Northern land …” They said to him, not that the Exodus will be eliminated but the Exodus will be additional to the Kingdoms³¹¹“Kingdoms” is short for שעבוד מלכיות “subjugation by alien kingdoms,” a general term for the sufferings of the Jewish people inflicted by Gentiles.. The Kingdoms will be principal and the Exodus additional. And similarly it was said (Gen. 35:10): :Your name shall not be called Jacob anymore, but Israel shall be your name.” Not that the name Jacob will be taken away but Jacob will be additional to Israel. Israel will be principal and Jacob additional. And so it says (Is. 43:18–19): “Do not remember the first things”; this means the Egyptians, “And what was earlier do not dwell on”; this means the Kingdoms, “Behold, I create something new, now it will grow”; this refers to Gog. They gave a simile: to what can this be compared? To someone who encountered a wolf and was saved from it. He started telling about the wolf when he encountered a lion and was saved from it. He forget about the wolf and started telling about the lion.After that, he encountered a snake and was saved from it. He forgot about both of them and started telling about the snake. So it is with Israel, the last troubles make them forget the earlier ones.

“An oath that I shall eat this loaf;” etc. ¹³³Since by the first oath he became obligated to eat the loaf by biblical rules, the second oath has a similar status as an oath to violate a biblical commandment.Vain and untruth both were said together, which is impossible for the ear to hear and the mouth to say. Its desecrator shall be put to death and on the Sabbath day two sheep¹³⁴Ex. 31:14, Num. 28:9. were said together. Do not wear ša`aṭnez, fringes you shall make for yourselves¹³⁵Deut. 22:11–12., both were said together. The nakedness of your brother’s wife and her brother-in-law shall come to her¹³⁶Lev. 18:16, Deut. 25:5. were said together. You shall not move property; any daughter inheriting real estate¹³⁷Num. 36:8–9. both were said together, which is impossible for the mouth to say and the ear to hear. And so it says, God spoke once, two I heard from this¹³⁸Ps. 62:12.. And it says, is not My word like fire, says the Eternal¹³⁹Jer. 23:29. The reference is to the end of the verse, and like a hammer splintering rock..

‘Gladden us, O Lord our God,⁷⁸From ‘with Elijah’ to ‘swear unto him’ is represented in V by ‘etc.’ M and H cite the benediction in full. with Elijah the prophet, Thy servant, and with the kingdom of the house of David, Thine anointed. Soon may he come and rejoice our hearts. Suffer not a stranger to sit upon his throne, nor let others any longer inherit his glory; for by Thy holy name Thou didst swear unto him, that his light should not be quenched for ever. In his days Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called: the Lord is our righteousness.⁷⁹‘In his days … righteousness’ is a quotation from Jer. 23, 6 and is now omitted from the benediction. Blessed art Thou, O Lord, Who causest the horn of salvation to flourish for Thy people Israel.’⁸⁰The present custom (in accordance with Pes. 117b, Sonc. ed., p. 603) is to conclude, ‘Blessed art Thou, O Lord, the Shield of David’.

Rabbi Reuven ben Itzrubali would say: How can a person stay away from the Evil Urge inside of him? For the first drop that a person puts inside of a woman is the Evil Urge. The Evil Urge rules only over the doors of the heart, as it says (Genesis 4:7), “Sin crouches at the door.” From the first moment that an infant is placed in the crib, (this man) is trying to kill you. He wants to pluck you out by your hair. When an infant is placed in his crib, he will place his hand onto a snake or a scorpion’s stinger. It is the Evil Urge inside of him that causes him to do this. He will place his hand onto fiery coals and it will be burned. It is the Evil Urge inside of him that causes him to do this. (For the Evil Urge wants to throw him into the fire.) But look at a baby goat or sheep! When they see a well, they back up away from it, because there is no Evil Urge in an animal.
Rabbi Shimon ben Elazar would say: I will give you a parable. What (is [the Evil Urge] like)? The Evil Urge is like a piece of steel that they put into the fire. While it is in the fire, they can make any tool they wish from it. So it is with the Evil Urge. There is no way to fix it except with words of Torah alone ([which are like fire]), as it says (Proverbs 25:21–22), “If your enemy is hungry, feed him bread. If he is thirsty, give him water. You will be heaping fiery coals on his head, and the Eternal will reward you.” Do not read it as “reward you” (yeshalem lekha) but “give you peace” (yashlim lekha).
Rabbi Yehudah HaNasi would say: I will give you a parable: What (is [the Evil Urge] like)? The Evil Urge is like two people who go into an inn. One is captured by robbers. They say to him: Who is with you? He could easily say: No one else was with me. But he says to himself: Since I am going to be killed, my friend should be killed with me. So it is with the Evil Urge, which says: Since I will be lost in the World to Come, (I) want take the whole body with me!
Rabbi Shimon ben Yochai would say: From this you know that Israel will never see the face of Gehenna. They give a parable: To what can this be compared? [It can be compared] to a human king who had a barren field. Some people came along and rented it for a ten bundles of wheat. They fertilized it, plowed it, watered it, and harvested it, but they yielded only one bundle of wheat the whole year. The king said to them: What is this? They said: Our master the king, you know that with regard to the field you gave us, in the beginning you were not able to yield anything from it. Now we have fertilized it, harvested it, and watered it, yet we have still not been able to yield more than one bundle of wheat the whole year.¹Although the renters didn’t, as it were, keep their side of the deal, they want the king to appreciate their efforts, given the challenging circumstances. So will Israel say one day before the Holy Blessed One: You know well that the Evil Urge has tempted us, as it says (Psalms 103:14), “For He knows our urges” [lit., how we were formed].