Talmud su Geremia 34:78

“Birthday, and the day of death.” The preceding was for the public, from here on private. But it is written^104aJer.34:5. Since God promises Sedekia that one will burn things at his funeral, the practice cannot be prohibited.: You shall die in peace, and what was burned for your earlier forefathers … So is the Mishnah: “Any death where there is smoke and burning¹⁰⁵One burns not only the deceased’s utensils but adds some fuel which creates thick smoke. This is superstitious or idolatrous. The Babli, 11a, accepts burning as practice only for kings and Patriarchs, not for commoners. is idolatrous; if there is not smoke and burning it is not idolatrous.

BARAITHA. Seven patriarchs were under [divine] covenant and they are: Abraham, Isaac, Jacob, Moses, Aaron, Phinehas and David. Of Abraham it declares, In that day the Lord made a covenant with Abram.¹⁶⁴Gen. 15, 18. Of Isaac it declares, But My covenant will I establish with Isaac.¹⁶⁵ibid. XVII, 21. Of Jacob it declares, Then will I remember My covenant with Jacob.¹⁶⁶Lev. 26, 42. Of Moses it declares, For after the tenor of these words I have made a covenant with thee and with Israel.¹⁶⁷Ex. 34, 27. Of Aaron it declares, It is an everlasting covenant of salt before the Lord unto thee.¹⁶⁸Num. 18, 19. Of Phinehas it declares, And it shall be unto him, and to his seed after him, the covenant of an everlasting priesthood.¹⁶⁹ibid. XXV, 13. Of David it declares, I have made a covenant with My chosen.¹⁷⁰Ps. 89, 4.
GEMARA. It has been taught: Israel too were under [divine] covenant. Whence is this learnt? As it is stated, For after the tenor of these words I have made a covenant with thee and with Israel.¹⁷¹Ex. 34, 27. Shall we say that this refutes the view of R. ‘Aḳiba who said: The generation of the Wilderness¹⁷²Cf. Num. 14, 26ff. have no share in the World to Come?¹⁷³Cf. Sanh. 108a (Sonc. ed., p. 738). R. ‘Aḳiba could reply: On the contrary, it is a support of my view: here it is written, and with Israel, and it is written, Behold the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covenant.¹⁷⁴Jer. 31, 30f, in A.J. XXXI, 31f. Because the generation of the Wilderness broke the covenant by their murmurings against God they lost their share in the World to Come, and only when God will renew the covenant with Israel and Judah will they again be entitled to a share. What, then, is the force of the repetition [and] with? It is to include the babes and sucklings [who came out of Egypt].¹⁷⁵With this new generation of Israel God will enter into the new covenant.
Come and hear: [It is written,] Thus saith the Lord, the God of Israel, I have made a covenant with your fathers¹⁷⁶Jer. 34, 13.—this is a refutation of R. ‘Aḳiba! He can reply: This is rather a support for me, for it is written, But your fathers hearkened not unto Me.¹⁷⁷ibid. 14. They therefore forfeited their share in the World to Come. Come and hear: [It is written,] Gather My saints together unto Me; those that have made a covenant with Me by sacrifice!¹⁷⁸Ps. 50, 5. This verse implies that the covenant was binding for all time. This is certainly a refutation [of R. ‘Aḳiba’s statement].

⁷⁴Sifra Behar Pereq 2(4); a similar text Babli 9b.“A Jubilee [it is]⁷⁵Corrector’s addition from the Babli; out of place as shown by R. Yose’s statement., even though they did not observe the Sabbatical, even though they did not blow the shofar. Or maybe even though they did not manumit slaves? The verse says it is, the words of Rebbi Jehudah⁷⁶As Rashi explains in the Babli, in Lev. 25:8ff. it first is stated that the calendar authorities have to count 49 years, then organize the blowing of the shofar as consecration of the 50th year as Jubilee and return of land to the hereditary owners. Then in vv. 11,12 it is emphasized it is Jubilee, meaning that all rules spelled out subsequently do apply whether or not the preliminary actions required in vv. 8–10 have been executed or not.. Rebbi Yose says, a Jubilee, even though they did not observe the Sabbatical, even though they did not manumit slaves. Or maybe even though they did not blow the shofar? The verse says it is. Rebbi Yose said, since the verse makes it dependent on blowing the shofar, and another verse⁷⁷The verse quoted from Jer. later on. In Lev. the freeing of Hebrew slaves is a law depending on the declaration of the Jubilee, 25:40. makes it dependent on manumitting slaves, why am I saying, Jubilee even though they did not manumit slaves? For it is (impossible) [possible] for a Jubilee without manumitting slaves but (possible) [impossible] for the Jubilee without sounding the shofar⁷⁸The (scribe’s text) has to be preferred to the [corrector’s]; they more or less mean the same. The scribe’s text means that a slave not freed in the Jubilee is held illegally; in law he cannot be considered a slave. Therefore the Jubilee without manumission is a legal impossibility; a disregard of the duty to manumit is a sin for the individual, and a sin of the Court which does not enforce the law, but has no relevance for whether or not there is a Jubilee. On the other hand, the blowing of the shofar is a duty imposed on the Court; it is not intrinsic to the notion of Jubilee.. Another explanation: The blowing of the shofar depends on the Court but manumission of slaves depends on everybody⁷⁹Essentially a succinct reformulation of the previous argument..” And it follows what Rebbi Samuel ben Rav Isaac said, the Eternal spoke to Moses and Aaron and commanded them to the Children of Israel⁸⁰Ex. 6:13.. About what did he command them? About the chapter on manumission of slaves⁸¹Since at that point the Israelites were not yet freed, no commandments could be given to them. It is asserted that they were told that they would be freed on condition that they would in the future manumit their own Hebrew slaves on the Jubilee.. This parallels what Rebbi Ila said, Israel was only punished because of the Chapter about manumission of slaves; that is what is written⁸²Jer. 34:14. The argument is from the preceding verse: I concluded a covenant with your forefathers, on the day when I took them out of the land of Egypt, as follows:, at the end ofseven years everyone has to set free his Hebrew brother, etc. It was stated in the name of Rebbi Neḥemiah, she was like a trading vessel, from far she brings her bread⁸³Prov. 31:14. The “valiant woman” is identified with the Torah (Midrash Mishleh 31[10].). The words of the Torah are poor in their proper place but rich at another place⁸⁴Since in Ex. it is not spelled out what was the first commandment given to the Israelites, but in Jer. it is spelled out.. Rebbi Joḥanan said, these are the words of Rebbi Jehudah and Rebbi Yose, but the words of the Sages are, consecration by the High Court, and blowing the shofar, and remission of debts cause it to be Sabbatical. One understands consecration by the High Court, and blowing the shofar⁸⁵As noted in Note 76, these are given in the biblical texts as establishing the Jubilee.. But is remission of debts⁸⁶While it is not stated explicitly in the Mishnah, it clearly follows from the rules of Ševi`it Chapter 10 that debts are cancelled by the end of the Sabbatical year. Since the Jubilee is a Sabbatical, how can its validity be dependent on what happens after it ends? not at the end? Rebbi Ze`ira understood it from the following⁸⁷Dan. 10:12. The courts must be ready to enforce the cancellation of debts after the end of the Jubilee.: He said to me, do not fear, Daniel, since your words were heard from the first day when you concentrated to understand and fast before your God. Your words already were heard.

²⁰⁵An abbreviated version of Tosephta 4:2. One does not ride on a horse of a king of Israel, nor does one sit in his chair¹⁹⁵Latin bisellium; cf. Löw in Krauss’s Lehnwörter., nor does one use his crown or his scepter, or any of his personal utensils. When he dies, all these are burned before him, as it is said²⁰⁶Jer. 34:5.: You shall die in peace and like the burnings of your forefathers they will burn for you.

We may burn articles at the funeral of kings but not at the funeral of princes.¹⁵Cf. ‘A.Z. loc. cit. GRA reads: ‘As we burn articles at the funeral of kings, so do we likewise at the funeral of princes’. When Rabban Gamaliel the Elder died, the proselyte Onḳelos burnt after him more than eighty Tyrian minas. They asked him, ‘What was your purpose in doing this?’ He replied, ‘It is written, Thou¹⁶Addressed to Zedekiah, king of Judah. shalt die in peace; and with the burnings of thy fathers, the former kings that were before thee, so shall they make a burning for thee.¹⁷Jer. 34, 5. And is not Rabban Gamaliel worth more than a hundred useless kings?’