Talmud su Geremia 32:78

HALAKHAH: “The witnesses to an open document are inside,” etc. ⁵A similar text is in Giṭṭin 8:12, Notes 107–112. From where that a document can be knotted? Rebbi Immi said: “I took the sale document and the sealed⁶Jer. 32:11: “I took the document of acquisition, the sealed one, the orders and rules, and the public one.” The verse clearly states that a sealed document is the main object, accompanied by a public document. The same argument is stated in the Babli, 160b.”, that is the knotted [document]. “And the open,” that is the simple, part of the knotted⁷The text of the document, whose formulation is identical whether sealed or public.. “And the orders and the rules”; orders and rules differ between these, for one is with two [witnesses], the other with three⁸A public document needs two witnesses, a sealed (knotted) one at least three.; one in it, the other on its back⁹A simple document is signed by the witnesses on the recto of the sheet, starting exactly one line after the end of the text. A knotted document is signed on the verso, between the folds..

It is written (Neh. 8:6): “Ezra praised the Eternal, the great God.” In what did he declare Him great? He declared Him great by the Explicit Name¹¹³The name YHWH pronounced with the correct vocalization that is unknown to us.. Rav Mattanah said, he declared Him great by a benediction. Rebbi Simon in the name of Rebbi Joshua ben Levi: Why are they called the Men of the Great Assembly¹¹⁴The parallel is in Megillah 3:8; in Babli Yoma 69b it is spelled out that Rav Mattanah means the first benediction of the ‘Amidah that contains the sentence “the Great, Strong, and Awesome God” chosen by the Men of the Great Assembly, and the observation of R. Joshua ben Levi is intended to buttress the argument of Rav Mattanah.? Because they returned the Crown to its former status. Rebbi Phineas said, Moses fixed the formula of benediction, (Deut. 10:17) “the Great, Strong, and Awesome God.” Jeremiah said (Jer. 32:18): “the Great, Strong God,” but he left out “Awesome.” Why did he say “the Strong”? He may rightly be called strong because He sees the destruction and is silent. And why did he not say “the Awesome”? Awesome is only the Temple, as it is said (Ps. 68:36): “Awesome is the Eternal from Your holy place.” Daniel said (Dan. 9:4)¹¹⁵The same expression is used by Nehemiah, Neh. 1:5.: “the Great and Awesome God,” he did not say “the Strong”; His sons are put in neck-irons¹¹⁶Latin collare “neck-iron.”, where is His strength? Why did he say: “the Awesome?” He may well be called “the Awesome” by the wonders He did for us in the fiery oven. But when the Men of the Great Assembly came,they restituted Greatness to its former place, “the Great, Strong, and Awesome God.” Does flesh and blood have power to set limits in these matters? Rebbi Isaac ben Eleazar¹¹⁷There were two sages of this name, one a student of R. Yoḥanan and the other in the fourth generation, a colleague of R. Mana. In the Babli, the statement is attributed to R. Eleazar. said, the prophets know that their God is Truth and they will not fawn before him.

There are Tannaim who state, he opens, looks, rolls up, and recites the benediction. There are Tannaim who state, he opens, looks, and recites the benediction. Rebbi Ze`ira, Abba bar Jeremiah, Rav Mattanah in the name of Samuel, Practice follows him who said, he opens, looks, and recites the benediction¹⁵⁹A person who comes to read from the Torah must first recognize the place from which he is going to read and then pronounce the benediction. The Babli 32a explains that the first opinion (attributed to R. Meïr) requires him to close the scroll so people should not think that the benediction is written in the text. The second opinion (attributed to R. Jehudah) notes that everybody knows the benediction by heart and therefore will know that the benediction is not written in the scroll.. And what is the reason? When he opened it, the entire people stood up¹⁶⁰Neh. 8:5.. What is written afterwards? ¹⁶¹From here on there is a parallel in Berakhot 7:4, 11c line 29 ff.Ezra praised the Eternal, the Great God¹⁶²Neh. 8:8.. In what did he declare Him great? Rebbi Giddul said, by the explicit Name. Rav Mattanah said, he declared Him great by the benediction. Rebbi Simon in the name of Rebbi Joshua ben Levi: Why are they called the men of the Great Assembly? Because they re-instituted the grandeur to its old glory¹⁶³Babli Yoma 69b.. Rebbi Phineas said, Moses instituted the prayer formula, the God, the Great, the Strong, and the Awesome¹⁶⁴Deut. 10:17, incorporated into the first benediction of the Amidah.. Jeremiah said, the Great and Strong God¹⁶⁵Jer. 32:18.; he did not mention “the Awesome”. Why is He strong? He is appropriately called strong since He sees the destruction of His Temple and is silent. Why did he not mention “Awesome”? Awesome is only the Temple, as it is written, God Awesome in Your Sanctuary¹⁶⁶Ps. 68:36.. Daniel said the Great and Awesome God¹⁶⁷Dan. 9:4.. Why did he not mention “the Strong”? His sons are delivered to iron collars¹⁶⁸Latin collare.; where is His strength? But why does he say, Awesome? He is appropriately called awesome by the awesome deeds he made for us in the fiery oven. But when the men of the Great Assembly arose they re-instituted the grandeur to its old glory: But now, our God, the Power, the Great, the Strong, and the Awesome, keeper of Covenant and grace, may it not be little in Your eyes¹⁶⁹Neh. 9:32., etc. But does flesh and blood have the power to state limits in these matters¹⁷⁰Is it possible to ascribe criticism of God to Prophets and Sages?? Rebbi Isaac bar Eleazar said, the prophets know that their God is truthful and they do not flatter him.

For blasphemy, from where?³⁰⁷Why does one have to rend his garment when he hears blasphemy since this obligation is not mentioned in the Torah? When king Hezekias heard the words of Rab Šake, he rent his garment³⁰⁸2K.19:1. Since the king heard the blasphemy from his ministers, it proves that one has to rend his garment even if he hears it indirectly. Babli Sanhedrin69a.. Does one have to rent for a Gentile’s blasphemy? According to him who said that Rab Šake was a Gentile, one rends. According to him who said that Rab Šake was a Jew, one does not rend³⁰⁹On the one hand, it is not likely that a high official of the king of Assyria was not an Assyrian. On the other hand, why should a high Assyrian official be able to speak Hebrew unless he was a Jewish apostate? Sanhedrin7:1, Note 231; Babli Sanhedrin60a. M. Cogan and H. Tadmor, II Kings, The Anchor Bible vol. 11 (1988) p. 230.. Rebbi Hoshaia stated: Both one who heard blasphemy from an Israel or one who heard blasphemy from a Gentile have to rent their garment. What is the reason? Since I am the Eternal, God over all [flesh], should anything be extraordinary to me³¹⁰Jer. 32:26.?

Does one rend his garment nowadays³¹⁰Jer. 32:26.? Rebbi Yose, Rebbi Jeremiah in the name of Rebbi Joḥanan³¹²Compared to Sanhedrin, the chain of transmission is much shortened.: When blasphemers proliferated, they stopped rending³¹³The same statement in the Babli Sanhedrin60a in the name of R. Ḥiyya (bar Abba). The implication is that the status of substitute names is the same as that of the Name.. Does one rend for substitute names today? Let us hear from the following: Rebbi Simeon ben Laqish was travelling on the highway. He met a Samaritan who was repeatedly blaspheming, and he was rending. He dismounted from the donkey and gave him a blow on his heart saying to him: Criminal! Does your mother have garments to supply me with? This implies that one rends for substitute names³¹⁴Disagreeing with R. Joḥanan. and rends his garments at the present time.

Does one have to rend one’s garments for blasphemy?²²⁹Finally one asks why one has to rend his garment when he hears blasphemy since this obligation is not mentioned in the Torah. Let us hear from the following: When king Hezekias heard the words of Rab Šake, he rent his garment²³⁰2K. 19:1. Since the king heard the blasphemy from his ministers, it proves that one has to rend his garment even if he hears it indirectly. Babli 69a.. Does one have to rend for a Gentile’s blasphemy? According to him who said that Rab Šake was a Gentile, one rends. According to him who said that Rab Šake was an Israel, one does not rend²³¹On the one hand, it is not likely that a high official of the king of Assyria was not an Assyrian. On the other hand, why should a high Assyrian official be able to speak Hebrew unless he was a Jewish apostate? Mo`ed qaṭan 3:6 (83b l. 32); Babli 60a. M. Cogan and H. Tadmor, II Kings, The Anchor Bible vol. 11 (1988) p. 230.. Rebbi Hoshaia stated: Both one who heard blasphemy from an Israel or one who heard from the mouth of a Gentile has to rend his garment. What is the reason? Since I am the Eternal, God over all flesh, should anything be extraordinary for me²³²Jer. 32:26.?

When R. Ḥanina b. Teradion was arrested⁴²So GRA and H; V has ‘entered’. on the charge of heresy,⁴³His heresy consisted in occupying himself with the Torah when it was forbidden by the Romans. Cf. ‘A.Z. 17b (Sonc. ed., p. 90), Sifrë, §307. [the Romans] sentenced him to be burnt, his wife to be executed and his daughter to be consigned to a brothel. He asked, ‘What have they decreed against that poor woman?’ They replied, ‘She is to be executed’. Thereupon he recited of her the verse, The Lord is righteous in all his ways.⁴⁴Ps. 145, 17. She asked, ‘What have they decreed against the Rabbi?’ They replied, ‘He is to be burnt’. Thereupon she recited of him the verse, Great in counsel, and mighty in work.⁴⁵Jer. 32, 19.
When they burnt him, they wrapped him in a scroll of the Torah and burnt him. His daughter wept, wailed and threw herself before him. Whereupon he exclaimed, ‘My daughter, if for me you weep, if for me you throw yourself down, it were better that a fire which [a man] has fanned should consume me and not one which [a man] has not fanned;⁴⁶i.e. the fires of Gehinnom. as it is stated, A fire not blown by man shall consume him.⁴⁷Job 20, 26. If, however, you threw yourself down because of the scroll of the Torah, behold, the letters are flying upwards and only parchment is being consumed. For even great servants of the king are punished by inferior servants, [as it is stated,] Therefore have I hewed them by the prophets, I have slain them by the words of My mouth’.⁴⁸Hos. 6, 5. The prophets, the servants of God, endeavoured to hew Israel into shape but the people ill-treated them.