Talmud su Giosuè 19:78

Rebbi Joshua ben Levi said, why is it called drawing festivity? For from there one was drawing the holy spirit, following you shall draw water in rejoycing from the fountains of salvation¹³Is. 12:3. Babli 50b.. An illustration¹⁴The following (up to Note 21) is from Gen. rabba 98(16) (M. Sokoloff, The Genizah fragments of Bereshit Rabba, Jerusalem 1982, p. 187 l. 21–30). There the statements of RR. Levi and Joḥanan are interchangend.. Rebbi Levi and Jehudah bar Naḥman were taking two tetradrachmas to assemble the congregation before Rebbi Joḥanan. Rebbi Levi went and preached, Jonah ben Amittai was from the tribe of Asher, for it is written¹⁵Jud. 1:31., Asher did not disinherit the inhabitants of Acco and the inhabitants of Sidon. And it is written¹⁶1K. 17:9. This quote presupposes that Jonah ben Amittai was the son of the widow from Sarepta., arise and go to Sarepta which belongs to Sidon. Rebbi Joḥanan came and preached, Jonah ben Amittai was from the tribe of Zevulun, as it is witten¹⁷Jos. 19:10., the third lot fell to the sons of Sevulun according to their families, and it is written¹⁸Jos. 19:13. The verse shows that Gat-Ḥepher belonged to Zevulun., from there it turned eastward to Gat Ḥepher and Et Qaṣin. And it is written¹⁹2K. 14:25., following the word of the Eternal, the God of Israel, which He spoke through His servant, Jonah ben Amittai the prophet from Gat Ḥepher. On the next Sabbath Rebbi Levi said to Jehudah bar Naḥman: you take the two tetradrachmas and go²⁰In Gen. rabba R. Levi gives the money to Jehudah bar Naḥman so that the latter lets him go and give the sermon, to harmonize his statement with R. Joḥanan’s. assemble the congregation before Rebbi Joḥanan. He went and said before them, Rebbi Joḥanan did teach us well, his mother from Asher and his father from Zevulun. And his hip from Sidon²¹Gen. 49:13, from Jabob’s blessing of Zevulun. The one prophet from the tribe of Zevulun came from a mother from Sidonian territory, which was Asher territory., the hip from which he came was from Sidon. And it is written²²Jonah 1:3. The following argument is the reason the preceding Midrash was quoted here, in connection with the water-drawing festivities., he descended to Yafo, when it should have been “he descended to Acco²³As a Galilean he could have used the nearest port.”! Rebbi Jonah said, Jonah ben Amittai belonged to the pilgrims²⁴Who came to Jerusalem in Jehudah, avoiding the Northern sanctuaries in Bethel and Dan., came to the water-drawing festivity and the holy spirit rested on him, to teach you that the holy spirit only rests on a happy heart²⁵Babli Šabbat 30b.. What is the reason? It was when the musical instrument played, God’s spirit was on him²⁶2K. 3:15.. Rebbi Benjamin bar Levi said, it is not written here “it was when he played on the musical instrument”, but it was when the musical instrument played, God’s spirit was on him²⁷This refers to a statement of R. Levi in Berakhot 1:1 (Note 97), that Elisha used David’s Aeolian lyre which played by itself in the wind..

Rebbi Joshua ben Levi said, why is it called drawing festivity? For from there one was drawing the holy spirit, following you shall draw water in rejoycing from the fountains of salvation¹³Is. 12:3. Babli 50b.. An illustration¹⁴The following (up to Note 21) is from Gen. rabba 98(16) (M. Sokoloff, The Genizah fragments of Bereshit Rabba, Jerusalem 1982, p. 187 l. 21–30). There the statements of RR. Levi and Joḥanan are interchangend.. Rebbi Levi and Jehudah bar Naḥman were taking two tetradrachmas to assemble the congregation before Rebbi Joḥanan. Rebbi Levi went and preached, Jonah ben Amittai was from the tribe of Asher, for it is written¹⁵Jud. 1:31., Asher did not disinherit the inhabitants of Acco and the inhabitants of Sidon. And it is written¹⁶1K. 17:9. This quote presupposes that Jonah ben Amittai was the son of the widow from Sarepta., arise and go to Sarepta which belongs to Sidon. Rebbi Joḥanan came and preached, Jonah ben Amittai was from the tribe of Zevulun, as it is witten¹⁷Jos. 19:10., the third lot fell to the sons of Sevulun according to their families, and it is written¹⁸Jos. 19:13. The verse shows that Gat-Ḥepher belonged to Zevulun., from there it turned eastward to Gat Ḥepher and Et Qaṣin. And it is written¹⁹2K. 14:25., following the word of the Eternal, the God of Israel, which He spoke through His servant, Jonah ben Amittai the prophet from Gat Ḥepher. On the next Sabbath Rebbi Levi said to Jehudah bar Naḥman: you take the two tetradrachmas and go²⁰In Gen. rabba R. Levi gives the money to Jehudah bar Naḥman so that the latter lets him go and give the sermon, to harmonize his statement with R. Joḥanan’s. assemble the congregation before Rebbi Joḥanan. He went and said before them, Rebbi Joḥanan did teach us well, his mother from Asher and his father from Zevulun. And his hip from Sidon²¹Gen. 49:13, from Jabob’s blessing of Zevulun. The one prophet from the tribe of Zevulun came from a mother from Sidonian territory, which was Asher territory., the hip from which he came was from Sidon. And it is written²²Jonah 1:3. The following argument is the reason the preceding Midrash was quoted here, in connection with the water-drawing festivities., he descended to Yafo, when it should have been “he descended to Acco²³As a Galilean he could have used the nearest port.”! Rebbi Jonah said, Jonah ben Amittai belonged to the pilgrims²⁴Who came to Jerusalem in Jehudah, avoiding the Northern sanctuaries in Bethel and Dan., came to the water-drawing festivity and the holy spirit rested on him, to teach you that the holy spirit only rests on a happy heart²⁵Babli Šabbat 30b.. What is the reason? It was when the musical instrument played, God’s spirit was on him²⁶2K. 3:15.. Rebbi Benjamin bar Levi said, it is not written here “it was when he played on the musical instrument”, but it was when the musical instrument played, God’s spirit was on him²⁷This refers to a statement of R. Levi in Berakhot 1:1 (Note 97), that Elisha used David’s Aeolian lyre which played by itself in the wind..

It was stated²⁸Babli 51b, Tosephta 4:6.: “Rebbi Jehudah said, anybody who did not see the double stoa²⁹Greek διπλη̅-στοά. of Alexandria did not ever see the glory of Israel. It was like a large basilica³⁰Greek βασιλική, ‘η; Latin basilica. with a stoa inside a stoa. Sometime there were there twice as many as left Egypt. Seventy golden chairs were there, inlaid with precious stones and pearls, corresponding to the Seventy Elders; each of them costing 250’000 gold denars. A wooden platform was at the center and the congregation’s beadle stood on it. If one of the congregation came to read in the Torah the official waved cloths and they answered after him “amen”. For every benediction which he said, the official waved cloths and they answered after him “amen”. Nevertheless they were not sitting mixed but those of each single profession were sitting separately, so that a stranger could associate with those of his profession, and from there he could find support.” And who destroyed it? Trajanus the evil one.

It happened that Jehudah and Hillel, Rabban Gamliel’s³⁹Gamliel III, son of Rebbi. sons, went to bathe in the bathhouse of Kabul⁴⁰Jos. 19:27.. They said to them, it is not our usage that two brothers should be bathing together. They did not want to tell them, so it is permitted, but entered one after the other. Also they went to promenade in gilded bark sandals^40aLatin corticea at Biro⁴¹In Upper Galilee. in the night of the Sabbath. They said to them, it is not our usage to promenade in gilded bark sandals on the Sabbath. They did not want to tell them, so it is permitted, but sent them by their slaves.

“The following are the towns that were permitted in the district of Naveh⁹⁹Appears in the Yerushalmi also as Nineveh (Taäniot 1:1), in the center of the Bašan plateau. The text is also in Tosephta Ševiït 4:8. In the Tosephta: “Towns that were permitted in the district of Nave and became forbidden.” As Arab village, Nowa. The text from Reḥov reads: העיירות שהן ספק בתחום נווה ציר וצייר וגשמיי וזיזון ורנב .וחרבתה ואיגרי חותם וכרכרה דבר הרג. “The towns that are questionable (whether Jewish or Gentile) in the district of Naveh: Ṣaria, Ṭeriya, Jasim, Zizun, Regeb (?), the ruin and wall of ḥṭm, the palisades of Bar hrg.”: Ṣaria¹⁰⁰Tosephta mss.: ציר וצייר, Rome ms. צורן צייר. The identifications here are S. Klein’s. The place is E. of Nave, N. of Ṭeriya., Ṭeriya, Jasim¹⁰¹The reading of the Rome Yerushalmi and Vienna Tosephta mss. is גשמי וזיזיון, the Erfurt ms. has גושמי וזיזין. Jasim is N. of Naveh, Zizun to the SE., Zizun, the stone heaps of ḥṭm¹⁰²In the Tosephta: ויגרי טב. For יגר, cf. Gen. 31.47. Identified by S. Klein as ‘Otman, E. of Zizun., Aldanba the ruin¹⁰³Rome ms. ונדב חרבותה, Tosephta mss. ודנב חורבתא. Aldanba is E. of Naveh (S. Klein)., the palisades of Bar hzrg¹⁰⁴Rome ms.: דבר הורג. Tosephta mss.: דבית הרב. The place of this fortification has not been identified. S. Klein identifies the name ḥzrg as Nabatean (maybe from زرج “shoot of vine”)..”

Rebbi Eleazar in the name of Rebbi Ḥanina. It happened that 24 people appointed by the House of Rebbi entered to intercalate the year at Lydda when an evil eye entered with them and they all died at the same time. From that time on they removed it from Judea and established it in Galilee. They also wanted to remove the signal¹⁷²They wanted to drop the condition of agriculture in Judea from consideration in deciding on intercalation, as described in the next paragraph.. Rebbi Simon told them, do we not even want to leave a remembrance in Judea? But we find that they intercalated the year at Baˋalat. This Baˋalat is sometimes [mentioned as being] in Judea, sometimes in Dan. Elteqe, and Gibbeton, and Baˋalat are from Judea¹⁷³Jos. 19:44, in the list of cities of Dan.. Baˋalah, and Iyyim, and Asem¹⁷⁴Jos. 15:29, in the list of cities of Jehudah. Probably the reference should have been to v. 24, mentioning the town of בְּעָלוֹת. are from Dan, and we find that they intercalated the year at Baˋalat. Let us say that the houses were in Judea and the fields in Dan. Rebbi Jeremiah asked before Rebbi Zeˋira: Is Lydda not in Judea¹⁷⁵In post-biblical Judea; it was in biblical Benjamin (1Chr. 8:13).? He answered, yes. Then why does one not intercalate there? He told him, because they are coarse of spirit and have little learning¹⁷⁶While before the war of Bar Kokhba it was one of the main seats of learning.. He turned his face and saw Rebbi Aḥa and Rebbi Judah ben Pazi¹⁷⁷Rabbis of Lydda.. He said to him, presently¹⁷⁸Greek εἷτα. Since the word is also found in Syriac, it is not impossible that two native Babylonians used it when speaking to one another. you made me insult rabbis.

The following are spelt with a waw but read with a yod: prisoners;⁹⁹Gen. 39, 20, written ’asurë and read ’asirë. Abigail;¹⁰⁰1 Sam. 25, 18, written Abugail and read Abigail. I make thee … go up and down;¹⁰¹2 Sam. 15, 20, written anu‘aka and read ani‘aka. chief men;¹⁰²2 Kings 24, 15, written ’ulë and read ’elë. I will … make … straight;¹⁰³Isa. 45, 2, written ’aushir and read ’ayashsher. I will … make them run away;¹⁰⁴Jer. 50, 44, written ’aruẓem and read ’ariẓem. on mine eye;¹⁰⁵2 Sam. 16, 12, written ba‘awoni and read be‘eni. cistern;¹⁰⁶Jer. 6, 7, written bor and read bayir. in their march;¹⁰⁷Nahum 2, 6, written bahalokotham and read bahalikotham. set apart;¹⁰⁸2 Chron. 26, 21, written haḥofshuth and read haḥofshith. V inserts here another example, viz. ‘my way’, but N.Y. declares it to be incorrect and H omits it. wilt thou set;¹⁰⁹Prov. 23, 5, written hata‘uf and read hata‘if. ye might provoke Me;¹¹⁰Jer. 25, 7, written hik‘oseni and read hak‘iseni. make straight;¹¹¹Ps. 5, 9, written haushar and read hayeshar. who were set;¹¹²Ezra 8, 17, written hannethunim and read hannethinim. that taught;¹¹³2 Chron. 35, 3, written hammebonim and read hammebinim. Birzaith;¹¹⁴1 Chron. 7, 31, written Birzoth and read Birzaith. will greatly rejoice;¹¹⁵Prov. 23, 24, written gol yagul and read gil yagil. Dehites;¹¹⁶Ezra 4, 9, written Dehawë and read Dehayë. bring forth;¹¹⁷Gen. 8, 17, written hawẓë’ and read hayẓë’. Harsith;¹¹⁸Jer. 19, 2, written haḥarsoth and read haḥarsith. Luhith;¹¹⁹ibid. XLVIII, 5, written halluḥoth and read halluḥith. the entry;¹²⁰Ezek. 42, 9, written hammebo’ and read hammebi’. the strong;¹²¹Zech. 11, 2, written habbaẓur and read habbaẓir. made to murmur;¹²²Numb. 14, 36, written wayyillonu and read wayyalinu. and Shahazim;¹²³Josh. 19, 22, written weshaḥaẓumah and read weshaḥaẓimah. and a royal diadem;¹²⁴Isa. 62, 3, written uẓenuf and read uẓenif. and a thing of nought and the deceit;¹²⁵Jer. 14, 14, written we’elul wetarmuth and read we’elil wetarmith. and the swallow;¹²⁶ibid. VIII, 7, written wesus and read wesis. and the galleries thereof;¹²⁷Ezek. 41, 15, written we’attoḳeha and read we’attiḳeha. and Tilon;¹²⁸1 Chron. 4, 20, written wetolon and read wetilon. Jehiel;¹²⁹2 Chron. 29, 14, written Jeḥu’el and read Jeḥi’el. and prepare ye;¹³⁰ibid. XXXV, 4, written wehikkonu and read wehakkinu. thy bosom;¹³¹Ps. 74, 11, written ḥoḳeka and read ḥeḳeka. a side-structure;¹³²1 Kings 6, 5, written yaẓu‘a and read yaẓi‘a. Jair;¹³³1 Chron. 20, 5, written Ya‘or and read Ya‘ir. alienate;¹³⁴Ezek. 48, 14, written ya‘abor and read ya‘abir. Jeiel;¹³⁵1 Chron. 9, 35, written Je‘u’el and read Je‘i’el. they wander up and down;¹³⁶Ps. 59, 16, written yenu‘un and read yeni‘un. let … cover them;¹³⁷ibid. CXL, 10, written yekassumo and read yekassemo. they cause … to fall;¹³⁸Prov. 4, 16, written yiksholu and read yakshilu. to strive;¹³⁹Judg. 21, 22, written larub and read larib. singing;¹⁴⁰1 Sam. 18, 6, written lashur and read lashir. Laish;¹⁴¹2 Sam. 3, 15, written Lush and read Layish. for fishers;¹⁴²Jer. 16, 16, written ledogim and read ledayyagim. dross;¹⁴³Ezek. 22, 18, written lesog and read lesig. for a spoil;¹⁴⁴Isa. 42, 24, written limshoseh and read limshissah. their furrows;¹⁴⁵Ps. 129, 3, written lema‘anotham and read lema‘anitham. Mephaath;¹⁴⁶Jer. 48, 21, written mopha‘ath and read mepa‘ath. from Naioth;¹⁴⁷1 Sam. 20, 1, written minnawoth and read minnayoth. stretched-forth;¹⁴⁸Isa. 3, 17, written neṭuwothn and read neṭioth. fruit;¹⁴⁹ibid. LVII, 19, written nob and read nib. Nebai;¹⁵⁰Neh. 10, 20, written Nubai and read Nebai. Nephishesim;¹⁵¹ibid. VII, 52, written Nefushesim and read Nefishesim. leave;¹⁵²2 Sam. 14, 7, written sum and read sim. ready dressed;¹⁵³1 Sam. 25, 18, written ‘asuwoth and read ‘asiyoth. Ephai;¹⁵⁴Jer. 40, 8, written ‘ufai and read ‘ephai. Ephrain;¹⁵⁵2 Chron. 13, 19, written ‘Efron and read ‘Efrain. V incorrectly reads ‘Abarim. the second¹⁵⁶This excludes the first ready in Esth. 3, 14. ready;¹⁵⁷Esth. 8, 13, written ‘athudim and read ‘athidim. their lads;¹⁵⁸Jer. 14, 3, written ẓe‘orehem and read ẓe‘irehem. her little ones;¹⁵⁹ibid. XLVIII, 4, written ẓe‘oreha and read ẓe‘ireha. dung.¹⁶⁰Ezek. 4, 15, written ẓefu‘ë and read ẓefi‘ë. [38b]

It was stated¹⁷⁵Tosephta Kilaim 2:16.: “One does not work with a Gentile in kilaim¹⁷⁶In the Land of Israel, since there the prohibition of kilaim also falls on Gentiles; cf. Note 168., be it vineyard kilaim or kilaim of seeds. But in towns¹⁷⁷Inhabited by Gentiles. which form enclaves in the Land of Israel such as Baïna and Baïma¹⁷⁸These places have not been convincingly identified. In the Tosephta, one reads either Beth Ana Imma orBeth Ana Umma. Tosephta Ahilut 18:4 has Hippos and Ascalon as examples of such pagan enclaves. If the place is not one settled by the returnees from Babylonia (or, in Galilee, was a place of Israelites never exiled), it is formally outside the Land and the Gentile can plant or sow kilaim without guilt; cf. Ševi‘it 6:1. and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land.” Samuel explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baїna and Baїma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are permitted. Rebbi Joḥanan explains the baraita: “One does not work with a Gentile in kilaim, be it vineyard kilaim or kilaim of seeds. But in towns which form enclaves in the Land of Israel such as Baїna and Baїma and similar ones one may work with them in kilaim. Just as kilaim are [forbidden] in the Land, so they are outside the Land;” that refers to vineyard kilaim. Therefore, kilaim of seeds are forbidden¹⁷⁹Reading of the scribe of the Leyden ms. The corrector, followed by the prints, replaced “forbidden” by “permitted.” For the correct choice of the text, cf. Note 166..