Talmud su Geremia 31:78

“Desecrated priest.” Following⁹Ezra 2:61–63. The verses prove that there were desecrated priests coming from Babylonia, as asserted in the Mishnah. “from the sons of Cohanim, the family Ḥavaya, the family Haqqoṣ . .¹⁰Not mentioned here is the statement that their problem was rooted in the fact that their ancestors 500 years earlier had married the daughters of Barzilai the Gileadite; this is the subject of the following paragraph. The quote then shows that the category of “desecrated priest” is hereditary. . they tried to find their genealogical documents; but they were not found and they were freed from priesthood. And the tiršata¹¹The Persian title of the governor, “the one to be feared”. The title is applied to Nehemiah in 8:9; therefore, traditionally the appellation is interpreted as a kind of nickname of Nehemiah (as is explicit in G) and as such the Iranian word is read as an Aramaic pun. It is clear from Neh. 7 that the title in Ezra 2 cannot apply to Nehemiah; it probably refers to Sheshbazzar. told them.” Why was he called hattiršata? Because they permitted him to drink of the wine¹²As cup-bearer to the Persian monarch, Nehemiah certainly had to taste the wine to make sure it was not poisoned. But drinking Gentile wine is forbidden in rabbinic Judaism. Since Nehemiah shows himself to be strictly orthodox in Ezra and Nehemiah, the natural assumption is that he had obtained a special dispensation from the religious authorities of the time. The interpretation reads the name הַתִּרְשָׁתָא (which never appears without initial ה) not as a noun with definite article but a composite הַתֵּר-שָׁתָא “permitted drinker.” The explanation is quoted by Rashi, 69b, s.v. התרשתא.. Hatiršata, “I was the king’s cup bearer.” “That they should not eat from what was dedicated as holy¹³It seems that the Yerushalmi is in disagreement with the vocalization by the Masoretes. In the Pentateuch, to which the verses clearly are referring, masoretic vocalization strictly differentiates between the noun קֳדָשִׁים “sancta, sacrifices” and the superlative adjective קָדָשִׁים “most holy”. Since the mss. of the Ben-Asher tradition uniformly write קֳדָשִׁים in the verse here, it is clear that the masoretic interpretation of the verse forbade all holy food to the desecrated priests, whether Temple sacrifices or “outside sancta”, i. e., heave and tithes. But the Yerushalmi, based on the Mishnaic distinction between קָדְשֵׁי קָדָשִׁים “most holy sacrifices”, destined exclusively for the altar and/or legitimate priests in the Temple precinct, קֳדָשִׁם קַלִּים “simple sacrifices” (well-being offerings) shared between altar, priests, and the donor’s family, and קָדְשֵׁי הַגְּבוּל “outside sancta”, here reads מִקָּדְשֵׁי הַקָּדָשִׁים “from most holy sacrifices.” This immediately raises the question why desecrated priests are not summarily excluded from all holy food (as they are in rabbinic practice). As far as the fragmentary text of G can be interpreted, this is exactly the question asked, which is missing in L and editio princeps: “[If they are genuine priests] they should eat Temple sancta; if they are not genuine priests [they should be excluded from all sancta.]” The Yerushalmi is quoted by Rashi as explanation of the Babli, 69b s. v. ואמר להם..” Therefore, from outside¹⁴Maybe better: “Borderline sancta.” holy food they might eat? Rebbi Yose said, great is the permanence of the status quo ante¹⁵Cf. Giṭṭin 3:4 Note 87, Ketubot5:5 Note 100, Yebamot 15:12 Notes 181. An echo of the discussion here is in the Babli, 69b. Since they were used to eat there¹⁶In Babylonia, an impure country, where heaves and tithes were given to the priests as a remembrance of biblical rules, not a biblical obligation., they may also eat here. One understands there, as it is written: “Put up signposts for yourself.¹⁷Jer. 31:20. The verse is read as exhortation to symbolically observe in the diaspora also those biblical precepts which are intrinsically bound to the Land (Threni rabbati 1:62).” What can one say here¹⁸Since heave and heave of the tithe in the Land require genuine purity and genuine priests.? Following him who said, they accepted tithes voluntarily¹⁹Cf. Halakhah 1:9, Ševi‘it 6:1.. “Until a priest will be appointed for urim and tummim.” But were there any urim and tummim then, in the Second Temple²⁰The urim wetummim oracle was never part of the High Priest’s vestment in the Second Temple since its nature was unknown.? But [he is] like a person who says until the dead will be resurrected, until David’s son²¹The Messiah. will come.

Rebbi Jonah in the name of Rebbi Tanḥum ben Rebbi Ḥiyya⁴³The parallel in the Babli (55b) contains two traditions. The first one, attributed to the earlier R. Yoḥanan, is that one should assemble three people (a court of law) and declare before them: I saw a good dream. They should answer: It is good, should be good, the All-Merciful shall turn it into a good one sevenfold; may they decree from heaven that it should be good. Then they should recite the verses given here at the end, add three verses of peace and three of redemption. The second one, of Rav Ashi, Amemar, and Mar Zuṭra, two generations later than the authors in the Yerushalmi, has a text similar to the one given here but without the verses. Hence, the Yerushalmi represents an intermediate stage in the development of this prayer. The Babli requires, in contrast to the Yerushalmi, that the prayer be said during the priestly blessing given at morning prayers., He who sees a disquieting dream must say: “May it be Your pleasure, o Eternal, my God and God of my fathers, that all my dreams that I dreamed, in this night or in any other night, whether I dreamed or others dreamed about me, if they are good they should be fulfilled for me in enjoyment and joy, blessing and life. If they are something else then, just as You turned bitter water to sweet waters, the waters of Jericho to sweet ones through Elisha, and the curse of the son of Beör to a blessing, so may You turn all bad dreams, including what others dreamed about me, to good, blessing, healing, life, joy and enjoyment, and peace. (Ps. 30:12–13) ‘You turned my wailing into a dance, you opened my sackcloth and girded me with joy. So that the liver may sing to You and never be silent; o Eternal, my God, I shall eternally thank You! (Deut. 23:6) The Eternal, your God, refused to listen to Bileam, the Eternal, your God, turned curse into blessing since the Eternal, your God, loves you. (Jer. 31:12) Then the maiden will rejoice in dance, young and old men together; I shall turn their mourning to enjoyment and I shall console them and give them joy out of their hurt.’ ”

MISHNAH: How does one bring First Fruits? All villages in the ma‘amad¹²The district which sent Temple personnel and accompanying laymen to Jerusalem for a week; cf. Berakhot Chapter 1, Note 231. district come to its central city. They stay overnight in the city square and do not enter houses¹³So as not to become impure by the impurity of the dead which persists for seven days. The impurity of the dead is transmitted by the “tent” (the house) over the corpse (Num. 19). Any other impurity is immediately removed by immersion in a miqweh outside the Temple mount and does not prevent the farmer from presenting his First Fruits.. In the morning, the organizer says to them (Jer. 31:5): “Get up and let us ascend to Zion, to the Eternal’s, our God’s, House.¹⁴In the verse: אל י^יי אלהינו.”

BARAITHA.¹⁵K 17. R. Aḥai b. Josiah said: He who gazes¹⁶In K ‘he who diverts his mind with’. at women will eventually come within the power of sin, and he who diverts himself from sin and does not commit it, though he be an Israelite, is worthy to offer a burnt-offering on the altar as did the High Priest; as it is stated, And he sent the young men of the children of Israel, who offered burnt-offerings. And whoever makes himself indolent so as not to sin and does not commit it will be sustained by the lustre of the Divine Presence, as it is stated, And they beheld God and did eat and drink.
GEMARA. The question was asked: In the Baraitha is the word to be read ‘aẓel (‘indolent’) or ’eẓel (‘next to’)? We have learnt: Come and hear: [It is stated,] And upon the nobles [’aẓilë] of the children of Israel He laid not His hand.¹⁷Ex. 24, 11. Whence can you infer that this word ’aẓilë has a pure connotation? For it is written, And I will take of the spirit which is upon thee, and will put it upon them.¹⁸Num. 11, 17. The Heb. for take is the root ’aẓal, so the conclusion arrived at is that the reading in the Baraitha must be ’eẓel, and they who are tempted by sin but desist earn as a reward the outpouring of the Divine Spirit upon them. The Midrash Agadah (ed. Buber, p. 101) defines the verb in Num. by another meaning ‘separate from’, so giving it here the sense of ‘keeping away from’.
It has been taught:¹⁹Ber. 17a (Sonc. ed., p. 102). In the World to Come there is neither eating, drinking nor procreation, but the righteous sit with crowns on their heads and are sustained by the lustre of the Divine Presence, as it is stated, And they beheld God and did eat and drink. An objection was raised: [It is stated,] May he be as a rich cornfield in the land upon the top of the mountains.²⁰Ps. 72, 16, which indicates that the righteous will enjoy prosperity in the World to Come. [The Sages] said:²¹Keth. 111b (Sonc. ed., p. 721). The World to Come is not like this world. In this world there is the trouble to tread and gather [the grapes] but in the World to Come the Holy One, blessed be He, will bring a wind from His treasury and cause it to blow upon [the trees] so that they will let [their fruit] fall to the ground; a man will go into the field and bring back from it an abundance of its fruits for his own sustenance and that of his household. But should you think that [the reality is] as was taught, of what use is sustenance to them?²²This Rabbinic quotation contradicts the preceding, which taught that there is no eating in the World to Come. It is further written, The woman with child and her that travaileth with child together:²³Jer. 31, 7; in A.J. verse 8. woman is destined to bear a child every day. This is a conclusion to be deduced by arguing from the less to the great from the instance of poultry.²⁴Shab. 30b (Sonc. ed., pp. 137f.) referring to the World to Come; one of Rabban Gamaliel’s hyperbolical statements. This contradicts the teaching that there is no procreation in the World to Come. There is no contradiction; one statement refers to the time before the Resurrection and the other to the Messianic era.²⁵On the meaning of ‘the World to Come’, cf. Sanh., Sonc. ed., p. 601, n. 3. Here ‘the world is contrasted with the future change whereas generally it is contrasted with the World to Come. Perhaps here the phrase means, the world under present conditions’ (Shab. p. 138, n. 3, in the Sonc. ed.). [On the subject, cf. G. F. Moore, Judaism, II, pp. 317ff.]

The following words are to be read but are not written [in the text]: the children of;⁵²In Judg. 20, 13. Euphrates;⁵³In 2 Sam. 8, 3. man;⁵⁴In 2 Sam. 16, 23. as;⁵⁵ibid. XVIII, 20. V incorrectly בן for כן. his sons;⁵⁶2 Kings 19, 37. of hosts;⁵⁷ibid. 31. come;⁵⁸In Jer. 31, 38 (some edd. 37). thereof;⁵⁹In Jer. 50, 29. V incorrectly lo’ for lah. unto me;⁶⁰In Ruth 3, 5. to me.⁶¹ibid. 17.

HALAKHAH: “Similarly, for good deeds. Miriam waited for Moses one hour as it is said³¹⁵Ex. 2:4.: ‘His sister stood by from afar’ etc. Therefore, ³¹⁷This version corresponds to the Mishnah in the Babli. Israel stayed put for her for seven days in the prairie as it is said³¹⁶Num. 12:15.: ‘The people did not travel until Miriam was taken in.’ ” ³¹⁸Ex. rabba 1:26. A similar homily is in the Babli, 11a. Rebbi Joḥanan said, the entire verse was said in the language of inspiration: “His sister stood by,” “I saw the Eternal standing on the altar.³¹⁹Am. 9:1.” “His sister,” “say to wisdom: you are my sister.³²⁰Prov. 7:4.” “From far”, “from far away the Eternal appeared to me³²¹Jer. 31:2..” “To know”, “for the earth will be full of the Eternal’s knowledge.³²²Is. 11:9.” “What will be done with him”, “because the Eternal will not do anything unless He uncovered His counsel to His servants, the prophets.³²³Am. 3:7.”