Talmud su Geremia 30:78

How does Rebbi Yose bar Ḥanina explain “In view of all this”? Since they accepted [the obligations] with good grace, the verse credits it to them as if they had accepted it voluntarily¹³The Babli (Qiddušin 31a, Baba Qama 38a, 87a, Avodah Zarah 3a) holds that the person who is obligated receives greater reward than the person who is not obligated. This opinion, quoted in the name of R. Ḥanina and undisputed in the Babli, clearly is not accepted in the Yerushalmi and is never quoted there. One must assume that the statement was the opinion of R. Ḥanina when he was still in Babylonia.. How does Rebbi Eleazar explain “more than your forefathers?” He explains it for the future since Rebbi Ḥelbo, Simeon bar Abba said in the name of Rebbi Joḥanan: Your forefathers inherited the land of seven peoples¹⁴Deut. 7:1: The Hittites, Girgashites, Emorites, Canaanites, Perizites, Ḥiwwites, Yebusites., but you will in the future inherit the land of ten peoples. The three others are (Gen. 15:19) “the Qenites, the Qenizites and the Qadmonites.¹⁵These three, promised to Abraham, are never mentioned by Moses. The list, with minor deviations, also appears in Gen.rabba 44(27) and Babli Baba Batra 56a.” Rebbi Jehudah said, [these are] Arabia, Salmaia¹⁶A people living in the desert between Syria and Mesopotamia [Pliny Hist.Nat. vi, 26, 30.] These identifications are given in the Midrash in the name of Rebbi, in the Babli in the name of R. Meïr. and Nabataea. Rebbi Simeon says, Asia, Spain, and Damascus¹⁷The same list in Gen.rabba; in the Babli the list contains Asia, Spain, and an unidentified region variously written ערדיסקיס, ערדסקס, ערסקיס, אדרסקא, עידסקיס.. Rebbi Eliezer ben Jacob says, Asia, Cartagena, and Thrace¹⁸In Gen.rabba.תרקי . The last identification is a conjecture by A. Neubauer. The word cannot mean Turkey since in Talmudic times the Turk peoples were still living in the Altai mountains. This list is not in the Babli.. Rebbi says, Edom, Moab, and the best of Ammon¹⁹This is attributed to the rabbis in Gen.rabba, to R. Jehudah in the Babli.. “More than your forefathers”: Your forefathers, even though they were redeemed, were later subjugated again. But you when you are redeemed will not be subjugated again. What is the reason? (Jer. 30:6) “Inquire and see whether a male gives birth.” Just as a male cannot give birth so you, after you are redeemed, will not be subjugated again²⁰The image of the male as symbol of the sterility of the days of the Messiah is found in Yerushalmi Midrashim [Mekhilta deR.Ismael,Bešallaḥ 1 (ed. Horovitz-Rabin p. 118), Cant.rabba 1(37)]. It is discussed at length in the author’s The Scholar’s Haggadah (Northvale NJ, 1995), pp. 314–316..

“They said to him, if that is so, one should always mention it⁶²Quote from the Mishnah, not quite correct. It is the objection of R. Eliezer to R. Joshua’s statement..” The argument of Rebbi Eliezer seems inverted; the argument of Rebbi Joshua seems inverted⁶³The argument is not about the prayer text of the Amidah but about the doxology of the introductory benediction preceding to Amidah, “praise to You, Eternal, Redeemer of Israel”. According to R. Eliezer, redemption uniquely depends on Israel’s actions; therefore prayer for redemption either is unnecessary because all of Israel are repenting or it is useless because not all of Israel are repenting; the prayer text should be forbidden as vain invocation of the Name. According to R. Joshua the prayer is legitimate but one cannot understand why during the summer one should not mention God’s power to give rain in its time just as one prays for redemption in its time.. As they disagree: Rebbi Eliezer says, unless Israel repent they never will be redeemed, as it is said, by repentance and satisfaction you will be helped⁶⁴Is. 30:15. The interpretation agrees with the interpretation in Targum Jonathan ben Uziel.. Rebbi Joshua said to him, if Israel would stay and never repent, would they never be redeemed? Rebbi Eliezer said to him, the Holy One, praise to Him, causes a hard king like Haman to rule over them and immediately they repent and are redeemed. What is the reason? It is an evil time for Jacob and from it he will be helped⁶⁵Jer. 30:7.. Rebbi Joshua said to him, but is it not written, gratis you were sold and not by money you will be redeemed⁶⁶Is. 52:3. Not by money, but by repentance. The argument is switched between RR. Eliezer and Joshua in the Babli, Sanhedrin97b.? How does Rebbi Eliezer deal with this? Repentance, as you are saying, a bundle of money he took in his hand⁶⁷Prov.7:20. In the Babli, Sanhedrin96b, the “bundle of money” is interpreted as referring to the pious people (whom God took away by death, since in Prov. Chapter 7 the adulteress is interpreted as apostle of apostasy.) If this interpretation is accepted here, R. Eliezer’s argument is that for redemption it is not required that all of Israel rise to the status of pious people, but universal repentance is required nevertheless, etc. Rebbi Joshua said to him, but is it not written, in its time I shall quickly do it⁶⁸Is. 60:22.. How does Rebbi Eliezer deal with this? Repentance, as you are saying, but now, Israel, what does the Eternal, your God, ask from you but to fear⁶⁹Deut. 10:12. Fear of God is repentance. etc. Rebbi Aḥa in the name of Rebbi Joshua ben Levi: If you merit it, I shall quickly do it; if not, in its time⁷⁰Babli Sanhedrin98a.. When Rebbi Joshua said to him, he lifted his right and his left arms to heaven and swore by the Eternally Living that in term, terms and a half, when he finished to smash the hand of the holy people, all this will finish⁷¹Dan. 12:7. In the entire talmudic literature it is understood that the prophecies contained in Daniel have no relation with Maccabean times., Rebbi Eliezer withdrew⁷²Since this prophecy is unconditional. Babli Sanhedrin98a..

⁸⁶Gen. rabba 12(9). Rebbi Abbahu in the name of Rebbi Johanan: With two letters two worlds were created, this world and the Future World. [One by He and one by Yud.] What is the reason? For in Yah, the Eternal is the Rock of Worlds⁸⁷Is. 26:4.. However, we did not know which one was created by He and which one by Yud. But from what is written, these are the outcomes of Heaven and Earth in their being created⁸⁸Gen. 2:4., He created them by He. This implies that this world was created by He, and the Future World was created by Yud. ⁸⁹Babli Menaḥot 29b. Since He is (missing) [open] below, it is a hint for all creatures that they will descend to the pit. Since He has a point on top, from the moment they descend they ascend. Since He is open from all sides, so He opens a door to all who repent. Since Yud is curved, so all creatures should be bent. All faces turned yellow⁹⁰Jer. 30:6.. When David saw this, he started to acclaim by two letters, praise Yah, praise, the servants of the Eternal, praise the Name of the Eternal⁹¹Ps. 113:1..

How does Rebbi Yose bar Ḥanina explain “In view of all this, we execute a contract and sign”? Since they accepted [the obligations] with good grace, the verse credits it to them as if they had accepted it voluntarily. How does Rebbi Eleazar explain “more than your forefathers?” He explains it for the future since Rebbi Ḥelbo, Simeon bar Abba said in the name of Rebbi Joḥanan: Your forefathers inherited the land of seven peoples, but you will in the future inherit the land of ten peoples. The three others are (Gen. 15:19) “the Qenites, the Qenizites and the Qadmonites.” Rebbi Jehudah said, [these are] Arabia, Salmaia and Nabataea. Rebbi Simeon says, Asia, Spain, and Damascus. Rebbi Eliezer ben Jacob says, Asia, Cartagena, and Thrace. Rebbi says, Edom, Moab, and the best of Ammon. “More than your forefathers”: Your forefathers, even though they were redeemed, were later subjugated again. But you when you are redeemed will not be subjugated again. What is the reason? (Jer. 30:6) “Inquire and see whether a male gives birth.” Just as a male cannot give birth so you, after you are redeemed, will not be subjugated again.