Talmud su Giosuè 7:28

What is Rebbi Aqiba’s reason? You should treat it as an abomination⁴⁴Deut. 7:26., like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile⁴⁵Babli 46a, Mekhilta dR. Ismael Mišpatim 20 (p. 332 ed. Horovitz-Rabin).. How does Rebbi Aqiba uphold the rabbis’ reason, you should treat it as abomination? Call it feces, treat it as excrement, make it vile. From where “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement; treat it as excrement, make it vile What is called King’s Face is called Dog’s Face. Spring of the Cup Spring of the Thorn. The Place of Fortune Place of Undress⁴⁶All these places and most of their idolatrous or obscene meanings are unknown. A similar list is as Tannaitic text in the Babli 46a, Tosephta 6:4. [Perhaps כוס should be read as كُس “behind”, in particular as part of the female anatomy (E. G.)]. Rebbi Tanḥuma in the name of Rav Huna: The Ai which is near Bet-Awen East of Bethel⁴⁷Jos. 7:2.. Earlier it was called Bethel but now one calls it Bet-Awen⁴⁸It seems that the translator of the LXX read the verse in the way of the Talmud and eliminated the mention of Bet-Awen, “the House of Iniquity”, as a gloss, as accepted by the moderns. (However, E. Täubler in a marginal Note to his copy of M. Noth’s Das Buch Josua, Tübingen 1938, identifies Bet-Awen as the old name of “The Ai (ruin)”; cf. Arabic ١ون “calm, tranquillity”.). It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida⁴⁹Yalqut Jos. ad 7:2; Gen. rabba 39(24), on Gen. 12:8. since Rebbi Abba bar Cahana said, there one calls a good deed ˋomda⁵⁰Syriac עמד. but the flow of urine ‘amida⁵¹Greek ἀμίς, -ίδος, ἡ, “chamber pot” (identified by Musaphia.). How does Rebbi Aqiba interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rav Huna in the name of Rav Joseph⁵²Since Rav Joseph lived two generations after Rav Huna, one has to read with the text in Avodah zarah: Rebbi Ḥuna.: from here that one does not tell anybody to leave unless he entered with his head and most of his body.

Rav commanded to the family of Rav Aḥa, Rebbi Immi commanded to his own family, if you go out on the fast day¹³Usually, “fast day” is one of the days of penitence called in case of a drought, as described in Tractate Ta`anit. However, since the Babli states (Ta`anit11b) in the name of Rav’s colleague R. Jeremiah bar Abba that this kind of fast day is not practiced in Babylonia, Rav’s instructions to the family of Rav Aḥa can only refer to the Fast Day, the Day of Atonement, where it is customary to prostrate oneself during the recitation of Rav’s composition Alenu at the mention that “we prostrate ourselves” and during the enactment of the Temple ceremony of the day. Cf. Note 18. you should not incline normally¹⁴Face down on the floor. The examples following refer to the daily prayers which morning and afternoon have three parts. The first, the “eighteen benedictions” are said standing, the second, “falling down on one’s face”, is said while bending down, and the third, a recitation of biblical verses, is said sitting up straight. Following the majority opinion here and the unquestioned prescription of the Babli (Megillah22b) one may not put down one’s face to the ground but must bend it sideways. This presumes that the synagogue had a stone floor (as shown by the archeological evidence in Galilee.) There would be no need to turn one’s head on a dirt floor or on carpets.. Rebbi Jonah inclined on his side; Rebbi Aḥa inclined on his side. Rebbi Samuel said, I saw Rebbi Abbahu inclining normally. Rebbi Yose said, I pointed out a difficulty before Rebbi Abbahu, is it not written¹¹Lev. 26:1. The connection to be made between משׂכית and מרקוליס is not clear., a maskit stone you shall not put up in your land to bow down on it. Explain it if he fixed a place for it. But is it not written¹⁵2S. 15:32. A “high place” on the Mount of Olives which however had not to be destroyed since there was neither altar nor stone floor., it was when David arrived at the mountaintop where one bows down before God? Except bowing down which is not on the ground. Does there exist bowing down which is not on the ground? They fell down with their faces to the ground and bowed down¹⁶2Chr.7:3.. Rebbi Abbahu added up to give thanks to the Eternal for He is good; Rebbi Mana added up to for eternal is His kindness to Israel¹⁷The additions of RR. Abahu and Mana are in the verse, except for the addition “on Israel” which are not in this verse nor in any other biblical occurrence of the formula give thanks to the Eternal for He is good, for eternal is His kindness.. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, the stretching out on the Fast Day¹⁸Prostrating oneself with outstretched arms and legs. Since the only day one did this in Babylonia was the day of Atonement, it must refer to that day., and the willow of the Seventh Day¹⁹Hitting the floor with a bunch of willow twigs on the Seventh Day of the Festival of Tabernacles; an ancient custom to induce ample rains in the coming winter.. The rabbis of Caesarea say, also this blood letting²⁰Traditions of good and bad days for blood letting.. It follows what Rebbi Immi said, the Babylonians in the name of the rabbis there: They permitted prostrating only on a public fast, and only on the side²¹To avoid violating Lev.26:1. These now are Babylonian instructions for the Palestinian fast days for rain which were not practiced in Babylonia.. The younger Rebbi Yannai in the name of his fathers: Anybody who is not qualified like Joshua that if he falls on his face the Holy One, praise to Him, would tell him, get up²²Jos.7:10., should not fall down, in the case of an individual [praying] for the community²³An individual praying in public for the relief of a public calamity may not prostrate himself unless he claims for himself a status at least equal to Joshua’s. A private person praying for private needs may prostrate himself as much and as long as he feels necessary. Babli Megillah22b in the name of R. Eleazar..

The ‘meal of comfort’¹⁸The first meal partaken by the mourners on their return from the funeral is termed ‘the meal of comfort [habra’ah]’; cf. 2 Sam. 3, 35, to cause David to eat bread (lehabroth). It was prepared by friends and consisted of lentils and eggs (cf. Sanh. 63a, Sonc. ed., p. 430, n. 6) the round shape of which being a reminder of the revolving wheel of fortune. is not eaten in their case, as it is stated, Ye shall not eat [anything] with the blood.¹⁹Lev. 19, 26. This is homiletically interpreted to mean: where blood is shed (i.e. an execution has taken place) no ceremonial meal of mourners should be eaten. Cf. Sanh. loc. cit.
[The judges of] a Court who ordered the execution of a man used not to eat anything on that day.²⁰Sanh. loc. cit.
[The condemned] are allowed to converse with their brothers and relatives; and not to delay matters²¹i.e. to avoid giving the appearance that the execution of justice is unduly protracted. they are given to drink wine containing frankincense²²To numb the senses; cf. Sanh. 43a (Sonc. ed., p. 279). so that they should not feel grieved. They are urged²³lit. ‘they teach them’. to confess, because he who confesses has a portion in the World to Come. We find it so with Achan to whom Joshua said, My son, give, I pray thee, glory to the Lord, the God of Israel, and make confession unto Him; and tell me now what thou hast done; hide nothing from me. And Achan answered Joshua, and said: Of a truth I have sinned against the Lord, the God of Israel, and thus and thus have I done.²⁴Josh. 7, 19f. What is the meaning of and thus and thus? It teaches that he violated the ban twice.²⁵By taking from the devoted things on two occasions. Sanh. 43b (Sonc. ed., p. 284) explains that he took of the ban three times, twice in the days of Moses and once at Jericho. [44b] I have sinned, i.e. I and not my household, I and not my children. This teaches that he truthfully²⁶Of a truth (’omnam) is explained as be’emunah (‘truthfully’). confessed. And whence do we know that his confession made atonement for him? As it is stated, And Joshua said: Why hast thou troubled us? The Lord shall trouble thee this day²⁷ibid. 25.—this day art thou to be troubled but thou shalt not be troubled in the World to Come; and it states, And the sons of Zerah: Zimri, and Ethan, and Heman, and Calcol and Dara: five of them in all.²⁸1 Chron. 2, 6. Do we not know that there were five of them in all?²⁹Since five names are specified. It teaches that Achan will be with them in the world to come.³⁰Cf. Sanh. 44b (Sonc. ed., p. 291). Zimri, according to a tradition, is identical with Achan. As Achan is mentioned together with the other four, who are considered to be worthy men, it is an indication that his confession was accepted and with them he shared in the World to Come.
Similarly one who steals the tax³¹i.e. eludes the customs; cf. B.Ḳ. 113a (Sonc. ed., p. 663), Tosiftha B.Ḳ. X, 8. or anything devoted [to the Sanctuary] is as if he shed blood; and not only is he as if he shed blood, but he is also as if he worships idols, was guilty of immorality and desecrates the Sabbath.³²[On this passage, cf. Büchler, Studies in Sin and Atonement, p. 198n.]

MISHNAH: Ten cubits’ distance from the place of stoning one tells him: confess! So is the way of any dying person to confess, since anyone who confesses has part in the World to Come. For so we find about Achan towhom Joshua said, my son, honor the Eternal, the God of Israel, confess to Him, and tell me what you did, do not hide it from me. Achan answered Joshua and said, in fact I sinned against the Eternal, the God of Israel, and such and such I did²⁶Jos. 7:19–20.. From where that his confession atoned for him? For it is said, Joshua said to him, how did you devastate us; may the Eternal devastate you on this day²⁷Jos. 7:25.. This day you are devastated; you are not devastated in the Future World.
If he does not know how to confess, one tells him, say: “My death shall be atonement for all my sins.” Rebbi Jehudah said, if he knows that he was the victim of perjurers, he says: “My death shall be atonement for all my sins except this one.⁴¹For which he is being stoned.” They told him, if so, everybody would say so to declare themselves innocent⁴²And to declare the witnesses perjured and the judges bribed or incompetent..

MISHNAH: Ten cubits’ distance from the place of stoning one tells him: confess! So is the way of any dying person to confess, since anyone who confesses has part in the World to Come. For so we find about Achan towhom Joshua said, my son, honor the Eternal, the God of Israel, confess to Him, and tell me what you did, do not hide it from me. Achan answered Joshua and said, in fact I sinned against the Eternal, the God of Israel, and such and such I did²⁶Jos. 7:19–20.. From where that his confession atoned for him? For it is said, Joshua said to him, how did you devastate us; may the Eternal devastate you on this day²⁷Jos. 7:25.. This day you are devastated; you are not devastated in the Future World.
If he does not know how to confess, one tells him, say: “My death shall be atonement for all my sins.” Rebbi Jehudah said, if he knows that he was the victim of perjurers, he says: “My death shall be atonement for all my sins except this one.⁴¹For which he is being stoned.” They told him, if so, everybody would say so to declare themselves innocent⁴²And to declare the witnesses perjured and the judges bribed or incompetent..

MISHNAH: Ten cubits’ distance from the place of stoning one tells him: confess! So is the way of any dying person to confess, since anyone who confesses has part in the World to Come. For so we find about Achan towhom Joshua said, my son, honor the Eternal, the God of Israel, confess to Him, and tell me what you did, do not hide it from me. Achan answered Joshua and said, in fact I sinned against the Eternal, the God of Israel, and such and such I did²⁶Jos. 7:19–20.. From where that his confession atoned for him? For it is said, Joshua said to him, how did you devastate us; may the Eternal devastate you on this day²⁷Jos. 7:25.. This day you are devastated; you are not devastated in the Future World.
If he does not know how to confess, one tells him, say: “My death shall be atonement for all my sins.” Rebbi Jehudah said, if he knows that he was the victim of perjurers, he says: “My death shall be atonement for all my sins except this one.⁴¹For which he is being stoned.” They told him, if so, everybody would say so to declare themselves innocent⁴²And to declare the witnesses perjured and the judges bribed or incompetent..

HALAKHAH: “Ten cubits’ distance from the place of stoning,” etc. You find that when Achan stole from the ban, Joshua started supplicating before the Holy One, praise to Him, and said: Master of the Universe, inform me who is the man. The Holy One, praise to Him, answered: I never publicize any creature. In addition, would I not be guilty of slander²⁸Babli 11a, 43b. An expanded version in Tanhuma Masˋe 5.? But go and let Israel stand up by its tribes and throw lots, then immediately I shall draw him out. That is what is written: Joshua got up early in the morning and summoned Israel by its tribes. Achan ben Karmi ben Zeraḥ from the tribe of Jehudah was caught²⁹Jos. 7:16.. Achan told him, how? Do you catch me by lots³⁰The entire procedure described in Jos. 7:16–26 cannot be justified either in pentateuchal or in rabbinic law.? There is nobody more pious in the present generation than you or Phineas. Let lots be thrown between you, certainly³¹Greek πάντως. The outcome of drawing of lots is essentially predetermined by the set from which the lot is drawn. one of you will be caught. Not only this, but your teacher Moses died only 30 or 40 days ago. Did not our teacher Moses instruct us: By the testimony of two witnesses³²Deut. 19:15.? You started erring. At that moment did Joshua have a vision by the holy spirit how he distributes the Land to Israel by lots. That is what is written: Joshua threw lots for them³³Jos. 18:10.. This means, we are giving lots a bad name. Not only this, but if lots are confirmed now, all of Israel will say, since the lots were true in criminal matters, so much more in money matters. But if they are repudiated now, all of Israel will say, since the lots were repudiated in criminal matters, so much more in money matters. At that moment, Joshua started supplicating Achan, entreated him in the name of Israel’s God, and said to him: my son, honor the Eternal,the God of Israel, … Achan answered Joshua and said, in fact²⁶Jos. 7:19–20.. What means אָמְנָה? Truth³⁴Deriving אמנה from the root אמן.. I sinned against the Eternal, God of Israel. He told him, I asked you for one and you are answering me two³⁵Referring to the doubling such and such in v. 7:20.? he answered, I stole from the ban of Midian and the ban of Jericho. Rebbi Tanḥuma said, he stole from four bans: The ban of the Phoenician, king of Arad, the ban of Siḥon and Og, the ban of Midian, the ban of Jericho. From where that his confession atoned for him? It is said³⁶The assassin of king Ela, 1K. 16:10. In Jos. 7:19, the son of Zerah and father of Carmi is called Zavdi, not Zimri. This underlies the talmudic doctrine that all of Chronicles is to be explained alegorically., the sons of Zeraḥ: Zimri and Ethan, etc. Rebbi Joshua ben Levi said, Zimri is Achan who behaved like Zimri³⁷The assassin of king Ela, 1K. 16:10. In Jos. 7:19, the son of Zerah and father of Carmi is called Zavdi, not Zimri. This underlies the talmudic doctrine that all of Chronicles is to be explained alegorically.. Rebbi Samuel bar Naḥman said, Heman³⁸Aramaic הֵימָן is Hebrew נֶאֱמָן, cf. Note 34. that is Achan, omna I sinned. Altogether five. Did I not know that they were five³⁹Since the verse enumerates five sons of Zerah.? But it teaches that Achan also has part in the World to Come⁴⁰Since he is counted together with Ethan and Heman, the composers of psalms. Tosephta 9:5..

HALAKHAH: “Ten cubits’ distance from the place of stoning,” etc. You find that when Achan stole from the ban, Joshua started supplicating before the Holy One, praise to Him, and said: Master of the Universe, inform me who is the man. The Holy One, praise to Him, answered: I never publicize any creature. In addition, would I not be guilty of slander²⁸Babli 11a, 43b. An expanded version in Tanhuma Masˋe 5.? But go and let Israel stand up by its tribes and throw lots, then immediately I shall draw him out. That is what is written: Joshua got up early in the morning and summoned Israel by its tribes. Achan ben Karmi ben Zeraḥ from the tribe of Jehudah was caught²⁹Jos. 7:16.. Achan told him, how? Do you catch me by lots³⁰The entire procedure described in Jos. 7:16–26 cannot be justified either in pentateuchal or in rabbinic law.? There is nobody more pious in the present generation than you or Phineas. Let lots be thrown between you, certainly³¹Greek πάντως. The outcome of drawing of lots is essentially predetermined by the set from which the lot is drawn. one of you will be caught. Not only this, but your teacher Moses died only 30 or 40 days ago. Did not our teacher Moses instruct us: By the testimony of two witnesses³²Deut. 19:15.? You started erring. At that moment did Joshua have a vision by the holy spirit how he distributes the Land to Israel by lots. That is what is written: Joshua threw lots for them³³Jos. 18:10.. This means, we are giving lots a bad name. Not only this, but if lots are confirmed now, all of Israel will say, since the lots were true in criminal matters, so much more in money matters. But if they are repudiated now, all of Israel will say, since the lots were repudiated in criminal matters, so much more in money matters. At that moment, Joshua started supplicating Achan, entreated him in the name of Israel’s God, and said to him: my son, honor the Eternal,the God of Israel, … Achan answered Joshua and said, in fact²⁶Jos. 7:19–20.. What means אָמְנָה? Truth³⁴Deriving אמנה from the root אמן.. I sinned against the Eternal, God of Israel. He told him, I asked you for one and you are answering me two³⁵Referring to the doubling such and such in v. 7:20.? he answered, I stole from the ban of Midian and the ban of Jericho. Rebbi Tanḥuma said, he stole from four bans: The ban of the Phoenician, king of Arad, the ban of Siḥon and Og, the ban of Midian, the ban of Jericho. From where that his confession atoned for him? It is said³⁶The assassin of king Ela, 1K. 16:10. In Jos. 7:19, the son of Zerah and father of Carmi is called Zavdi, not Zimri. This underlies the talmudic doctrine that all of Chronicles is to be explained alegorically., the sons of Zeraḥ: Zimri and Ethan, etc. Rebbi Joshua ben Levi said, Zimri is Achan who behaved like Zimri³⁷The assassin of king Ela, 1K. 16:10. In Jos. 7:19, the son of Zerah and father of Carmi is called Zavdi, not Zimri. This underlies the talmudic doctrine that all of Chronicles is to be explained alegorically.. Rebbi Samuel bar Naḥman said, Heman³⁸Aramaic הֵימָן is Hebrew נֶאֱמָן, cf. Note 34. that is Achan, omna I sinned. Altogether five. Did I not know that they were five³⁹Since the verse enumerates five sons of Zerah.? But it teaches that Achan also has part in the World to Come⁴⁰Since he is counted together with Ethan and Heman, the composers of psalms. Tosephta 9:5..

“But the Sages say, indeterminate heave in Judea is prohibited, in Galilee permitted, since Galileans do not know of Temple heave.” But if they did know it, the indeterminate would be forbidden⁶⁶The meaning of vows has to be determined by popular usage. Since learned people are not supposed to make vows, it is clear that the interpretation of vows depends on the meaning of the words in the vernacular, independent of the place where the vow was made.. “Indeterminate bans in Judea are permitted, in Galilee prohibited, since Galileans do not know of priest’s bans.” But if they did know it, the indeterminate would be permitted. Here you say permitted, but there you say forbidden⁶⁷This is an attempt to explain the rules in legal terminology, without appeal to the vernacular. The indeterminate vow would be a case of doubt; in one case one rules that doubt removes the vow, in the other that it confirms the vow. This is the attitude of the Babli, 19b.. Rebbi Eleazar says, these are statements of two Tannaïm⁶⁸This is the solution of the Babli and Tosephta 1:6 which ascribe the statement on bans to R. Eleazar ben R. Ṣadoq. This solution is appropriate for the Yerushalmi, the Munich and Cambridge mss. of the Babli, and the quotes in many Medieval authors, which ascribe both statements to “the Sages” who would be free to rule in one case with R. Jehudah and in the other with R. Eleazar ben R. Ṣadoq. But in the printed Babli which, together with most independent Mishnah mss., attributes the statement of the Sages to R. Jehudah, the two-Tanna solution, rejected in the Yerushalmi but given in the Babli in the name of the Fourth Century Amora Abbai, is rather forced.. Rebbi Jeremiah said, all is from one Tanna, following the one who said⁶⁹Mishnah Arakhin 8:6, opinion of R. Jehudah ben Bathyra.: “indeterminate bans are for the upkeep of the Temple.” But for the one who said⁷⁰The anonymous Sages. The Babli, Arakhin 29a, states that in the absence of a Temple, bans for the upkeep of the Temple can be redeemed by pennies., “indeterminate bans are for priests,” even in Galilee they would be permitted. In Galilee where they are used to invoke Akhan’s ban⁷¹Jos. 7:25–26, the expression of an absolute and irredeemable prohibition of all use., you have to say forbidden; in Judea where they are not used to invoke Akhan’s ban, you have to say permitted.

An excommunicated person who died has to be ‘stoned’²⁷Cf. M.Ḳ. 15a (Sonc. ed., p. 88).—not that they place a high heap of stones upon him, as in the case of Achan²⁸Cf. Josh. 7, 26.—but the messenger of the Beth Din takes a stone and places it on the coffin in order to fulfil the duty of ‘stoning’ in his case.²⁹Cf. M.Ḳ. loc. cit., and ‘Eduy. V, 6 (Sonc. ed., p. 35) in the case of Eliezer b. Ḥanok.

Rebbi Joshua the Southerner²⁸¹Rebbi Joshua ben Levi. said: Three things did the earthly court decree and the Heavenly Court agreed with them, and they are the following: The ban on Jericho, the Esther scroll, and greeting people using the Name. The ban on Jericho (Jos. 7:11): “Israel sinned²⁸²Joshua decreed a ban on all property of the city of Jericho as ḥērem for the Eternal. After Akhan had taken property for himself, Israel was defeated at the Ai and Joshua was informed that “Israel sinned,” i. e., a transgression of his command was equated with a transgression of a divine command. Hence, Heaven accepted his human decree in the Heavenly Court. [While everybody can declare his own possession ḥērem or qorbān whereby its use is forbidden by a divine command (Lev. 27), Joshua here forbade the use of things that did not belong to him and, under usual circumstances, his decree would be invalid in a court of law.].” But was not Joshua the one who decreed it? This certainly implies that the Heavenly Court agreed with them. The Esther scroll (Esth. 9:27): “They confirmed and accepted, etc.” Rav said, “accepted” is written in singular²⁸³It is written קבל and read קִבְּלוּ.; this implies that they²⁸⁴In fact, He (God) accepted it. accepted. Greeting people using the Name (Ruth 2:4): “Lo, Boaz came from Bethlehem.” And from where that the Heavenly court agreed with them? The verse says (Jud. 6:12): “The Eternal is with you, o hero!²⁸⁵This is the greeting of the angel to Gideon, telling him to fight the Midianites. This shows that heavenly beings adapted the human manner of greeting as exemplified by Boaz. The argument implies that Gideon, who was quite early in the time of Judges, came after Boaz. This is explicit in Midrash Seder Olam Chap. 12 (in the author’s edition and commentary, Northvale N.J. 1998, p. 121–123.) Boaz was the grandson of Naḥshon ben Aminadav, prince of Judah during the wanderings in the desert (Ruth 4:20–21.)” Rebbi Abun in the name of Rebbi Joshua ben Levi: Also tithes, as it is said (Mal. 3:10): “Bring all tithes²⁸⁶The problem alluded to here is discussed in Yerushalmi Shevi‘it 6:1, Qiddushin 1:9 and Babli Arakhin 32b, referring to the obligations of the farmer regarding the produce of the Holy Land. It is spelled out in the Torah many times that these obligations (the heave for the priests, tithes for the Levites and the poor, the Sabbatical Year, etc.) come into force “when you come to the Land and inherit it,” as duties on the land distributed as family heritage to the tribes by Moses and Joshua. These commandments became obsolete when the tribes were led into captivity, including the obligations of the remaining Israelite population of Galilee who, according to our sources, were never exiled and who reappear in history at the time of the Hasmonean revolt without any record of resettlement in Galilee. The continued obligation to observe the Laws that depend on the Land therefore is derived only from the voluntary covenant enacted by the people in the time of Ezra and Nehemia (Shevi‘it 6:1): “Rebbi Lezer says: they voluntarily accepted the duties of the tithes. Why do I say this? (Neh. 10:1) ‘With all this, we enact a written trust and covenant signed by our princes, Levites, and priests.’ How does R. Lezer explain the inclusion (Neh. 10:37) of ‘the firstborn of our cattle and flocks’ [an obligation that does not depend on the Land and therefore is universal]? Since they accepted the obligations (of heave and tithes) that they could have avoided, Scripture gives them credit for those obligations which they had to fulfill anyhow as if they had accepted these also voluntarily.” The same idea is also expressed by an opponent of rabbinic Judaism who is reported (Shevi‘it 9:9) to have said: “Ḥallah (the heave to be taken from bread dough) is a biblical obligation (Num. 15:20) but the Sabbatical year is now an obligation only by the authority of Rabban Gamliel and his colleagues.” [Cf. the author’s The Scholar’s Haggadah, p. 280–281, and Seder Olam p. 248–250.], etc.” What is: “²⁸⁷Mal. 3:10: “Bring the full tithe into the (Temple) storehouse, so that there may be food in My House, test Me in this,” said the Eternal of Hosts, “if I will not open for you the skylights of heaven, and I shall pour out for you blessing until ‘without enough.’ ” The obligation accepted by the people on Earth without Heavenly Command gives Divine Reward. Hence, the obligation was accepted as Divine Command of human origin. Until ‘without enough?’ ” Rebbi Yose bar²⁸⁸The Rome manuscript does not have the words “Yose bar”. A son of R. Simeon bar Abba is otherwise unknown but the attribution is possible. R. Shelomo Cirillo has the reading “R. Yose in the name of R. Simeon bar Abba.” Simeon bar Abba in the name of Rebbi Yoḥanan: The thing about which it is impossible to say “enough”, that is blessing. Rebbi Berekhiah and Rebbi Chelbo and Rebbi Abba bar Ilaï in the name of Rav: Until your lips will wear out²⁹⁰This is explained in detail in Midrash Samuel 1:1 (which contains an enlarged version of the Yerushalmi here to the end of the tractate) that Elkanah went to Siloh four times a year, three times for the three holidays of pilgrimage and once for his private vow as explained in 1Sam. 1:2, and that every year he chose a different road to tell people to go to Shiloh for the holidays. A similar version is in Tanna dbe Eliahu I:8. saying, we have enough blessings, we have enough blessings.

HALAKHAH: Rebbi Simeon ben Laqish in the name of Rebbi Yannai: The Holy One, praise to Him, associated His great Name with Israel. {A parable} of a king who had the small key of a jewelry box¹⁵²Explained as Greek διπλωματάριον.. The king said, if I leave it as it is, it is apt to be lost. Therefore I shall put in on a chain. Then if it were lost the key would prove where it is. So the Holy One, praise to Him, said, if I leave Israel as they are, they would be absorbed by the nations. Therefore I shall associate My great Name with them and they will survive. What is the reason? The Canaanites and all inhabitants of the Land will hear, and encircle us, and eradicate our Name from the Land; then what would You do for Your great Name¹⁵³Jos. 7:9.?[Immediately]¹⁵⁴Corrector’s addition, to be deleted., the Eternal said to Joshua, get up¹⁵⁵Jos. 7:10.. Rise for what You mentioned.

HALAKHAH: Rebbi Simeon ben Laqish in the name of Rebbi Yannai: The Holy One, praise to Him, associated His great Name with Israel. {A parable} of a king who had the small key of a jewelry box¹⁵²Explained as Greek διπλωματάριον.. The king said, if I leave it as it is, it is apt to be lost. Therefore I shall put in on a chain. Then if it were lost the key would prove where it is. So the Holy One, praise to Him, said, if I leave Israel as they are, they would be absorbed by the nations. Therefore I shall associate My great Name with them and they will survive. What is the reason? The Canaanites and all inhabitants of the Land will hear, and encircle us, and eradicate our Name from the Land; then what would You do for Your great Name¹⁵³Jos. 7:9.?[Immediately]¹⁵⁴Corrector’s addition, to be deleted., the Eternal said to Joshua, get up¹⁵⁵Jos. 7:10.. Rise for what You mentioned.

What is Rebbi Aqiba’s reason? You should treat it as an abomination¹⁹³Deut. 7:26., like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile¹⁹⁴ש has an addition: How does R. Aqiba interpret the rabbi’s reason, you should detest it? Detest it, make it vile. Babli 46a, Mekhilta dR. Ismael Mišpatim 20 (p. 332 ed. Horovitz-Rabin).. What means “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement. What is called God’s¹⁹⁵In ש: King’s face.. Face is called Dog’s Face. Spring of the Cup is called Spring of the Thorn. The Place of Fortune is called the Place of Undress¹⁹⁶All these places and most of their idolatrous meanings are unknown. A similar list is as Tannaitic text in the Babli 46a, Tosephta 6:4. Rebbi Tanḥuma (asked) [in the name of]¹⁹⁷The reading of Avodah zarah is in (parentheses), that of Šabbat in [brackets]. Rebbi Huna: It is written¹⁹⁸Jos. 7:2., The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen¹⁹⁹It seems that the translator of the LXX read the verse in the way of the Talmud and eliminated the mention of Bet-Awen, “the House of Iniquity”, as a gloss, as accepted by the moderns. (However, E. Täubler in a marginal Note to his copy of M. Noth’s Das Buch Josua, Tübingen 1938, identifies Bet-Awen as the old name of “The Ai (ruin)”; cf. Arabic اون “calm, tranquillity”.). It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since the flow of urine is called ‘amida²⁰⁰This piece is truncated here but it is in bad shape both here and in Šabbat (and Yalqut Jos. ad 7:2). It is intelligible in Gen. rabba 39(24), on Gen. 12:8, the first mention of The Ai in the Bible, following the interpretation of J. Levy:
ויעתק משם ההרה מקדם לבית אל. לשעבר היתה נקראת בית אל ועכשיו היא נקראת בית און. א״ר אלעזר לא זכתה להקראת בית העמל הרי היא הקראת בית העמד. תמן קרײן לפועלא טבא עמילה ולהרהון של מימי רגלים עמידה.
He transferred from there to the mountain, East of Bethel. In the past it was called Bethel but now it is called Bet Awen. Rebbi Eleazar said, it did not merit to be called the House of Work but it is called the House of Baptism. There, they are calling a good worker عَمِل but the chamber pot ἀμίδα.. How (do the rabbis) [does Rebbi Aqiba]¹⁹⁷The reading of Avodah zarah is in (parentheses), that of Šabbat in [brackets]. interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rebbi Huna in the name of Rav Josef: from (where) [here]¹⁹⁷The reading of Avodah zarah is in (parentheses), that of Šabbat in [brackets]. that one does not tell anybody to leave unless he entered with his head and most of his body.

The following are written with a he which is not pronounced: when I saw;²⁵Josh. 7, 21, written wa’er’eh and read wa’erë’. and I brought;²⁶ibid. XXIV, 8, written wa’abih and read wa’abi. the lion²⁷2 Sam. 23, 20, written ha’aryeh and read ha’ari. in the Book of Samuel;²⁸This excludes the parallel passage in 1 Chron. 11, 22 where ha’ari is both written and read. was he found;²⁹Jer. 48, 27, written nimẓa’ah but the reading is nimẓa’. and … saw;³⁰ibid. III, 7, written wattir’eh and read watter’ë’. this [city];³¹ibid. XXVI, 6, written hazzothah and read hazzoth. evil;³²Micah 3, 2, written ra‘ah and read ra‘. [the] evil;³³Jer. 18, 10, written hara‘ah and read hara‘. gone down;³⁴ibid. XV, 9, written ba’ah and read ba’. and he shall come;³⁵ibid. XLIII, 11, written uba’ah and read uba’. and a line;³⁶1 Kings 7, 23, written weḳaweh and read weḳaw. and a line;³⁷Zech. 1, 16, as in the preceding note. thoroughly;³⁸V incorrectly gives the keyword as wera‘. Ps. 51, 4, written harbeh and read hereb. them that love me;³⁹Prov. 8, 17, written ’ohabehah and read ’ohabai. and … friend;⁴⁰ibid. XXVII, 10, written were‘eh and read were‘a. deal;⁴¹Ruth 1, 8, written ya‘aseh and read ya‘as. open;⁴²Dan. 9, 18, written piḳḥah and read peḳaḥ. a lion;⁴³Lam. 3, 10, written ’aryeh and read ’ari. V incorrectly connects this with the next word joining them together as one. these;⁴⁴Ezra 5, 15, written ’elleh and read ’el. venison.⁴⁵V incorrectly reads ẓur. Gen. 27, 3, written ẓedah and read ẓayid.
The reverse is the case with the following:⁴⁶In the preceding a written he is not pronounced, but the following are spelt without a he which is to be pronounced. and multiplied;⁴⁷Josh. 24, 3, written wa’ereb and read wa’arbeh. on the housetop;⁴⁸1 Sam. 9, 26, written haggag and read haggagah. and they;⁴⁹2 Sam. 21, 9, written wehem and read wehemmah. be he;⁵⁰1 Kings 1, 37, written yehi and read yihyeh. and … shal be;⁵¹2 Kings 9, 37, written wehayath and read wehayethah. and behold;⁵²Isa. 41, 23, written wenerë and read wenireh. behold;⁵³ibid. LIV, 16, written hen and read hinneh. planted;⁵⁴In Jer. 17, 8, referring to yireh (shall … see) which is spelt without the final hei. Gedaliah;⁵⁵ibid. XL, 16, referring to ta‘aseh (do) which is without the final hei. and … she doted;⁵⁶Ezek. 23, 16, written watta‘gob and read watta‘gebah. the measure;⁵⁷ibid. XLV, 3, where ḥamesh (five) is written and ḥamishshah read. and I shall be glorified;⁵⁸Hag. 1, 8, written we’ekkabed and read we’ekkabedah. three;⁵⁹In Prov. 30, 18, we’arba‘ (yea, four) is written and we’arba‘ah read. she considereth;⁶⁰ibid. XXXI, 16, naṭa‘ (planteth) is written and naṭ‘ah read. she perceiveth;⁶¹ibid. 18, ballayil (by night) is written and ballayelah read. arise;⁶²In Lam. 2, 19, the same variant occurs as in the preceding. remember;⁶³ibid. V, 1, habbeṭ (behold) is written and habbiṭah read. turn Thou us;⁶⁴ibid. 21, wenashub (and we shall be turned) is written and wenashubah read. thou hast declared;⁶⁵1 Sam XXIV, 19, we’at is written and we’attah read. thou … hast cursed;⁶⁶Eccles. 7, 22, where the same variant occurs as in the preceding. Thou hast set;⁶⁷Ps. 90, 8, written shatta and read shattah. Thou hast made;⁶⁸Neh. 9, 6, written ’at and read ’attah. is sore affrighted;⁶⁹In Ps. 6, 4 the same variant occurs as in the preceding. the carved work thereof;⁷⁰ibid. LXXIV, 6, written we‘at and read we‘attah. with her harlotries;⁷¹In Ezek. 23, 43, written ‘at and read ‘attah. turn back;⁷²In Ruth 1, 12, lekna (go your way) omits the final hei. disclose;⁷³ibid. IV, 4, where we’eda‘ (that I may know) is written and read we’ede‘ah. Thou [hast] made an hedge;⁷⁴In Job 1, 10, ’at (Thou) is written and ’attah read. and [he] saw.⁷⁵ibid. XLII, 16, written wayyar and read wayyireh.