Talmud su Ecclesiaste 12:11

⁹¹A somewhat shortened and rearranged copy of this text is in Sanhedrin 10:1 Notes 103–112. Babli Šabbat 60b. It is forbidden to wear nail-studded work-boots on the Sabbath. But it is permitted to wear shoes decorated with nails. There are different traditions about the number of nails which will constitute a decoration. How many nails should it have? Rebbi Joḥanan said five, corresponding to the five books of the Torah. Rebbi Ḥanina said seven, corresponding to your days are your steps⁹²Deut. 33:24.. The rabbis are used to follow Rebbi Ḥanina. Rebbi Aḥa explained following Rebbi Ḥanina: nine. Rebbi put thirteen on one [shoe] and eleven on the other, for the number of watches. And like planted nails⁹³Eccl. 12:11. This is a pun equating מַשְׂמְרוֹת “nails” and מִשְׁמָרוֹת “watches” following Galilean pronunciation which did not differentiate between שׁ and שׂ. The watches are the 24 clans of priests (1Chr. 24), each of which was serving in the Temple for one week. Rebbi would not put 12 nails on each shoe since even numbers are considered unlucky., since the watches are 24, so the nails 24. Rebbi Yose ben Ḥanina said, a crooked nail is not counted with the nails⁹⁴In the Babli 60b, the equivalent of כילבית is כלבוס.. Rebbi Zeˋira asked Rebbi Abba bar Zavda: may one put all of them on one sandal? He told him, it is permitted. May one put all of them on one boot? He told him, it is permitted. One does not scrape⁹⁵It is forbidden to scrape off dirt from one’s shoes on the Sabbath (except in an unprofessional way, with the blunt back of a knife); Babli 141b. old boots or sandals but one may oil them or dip them in water. Rebbi Crispus in the name of Rebbi Joḥanan: The students of the Elder Rebbi Ḥiyya say that those of first rank said, one may scrape, those of second rank said, one may not scrape. Rebbi was asked and said, one does not scrape. Rebbi Zeˋira said, here goes one of the students of the Elder Rebbi Ḥiyya⁹⁶Rebbi certainly is of the authorities of first rank.. The rabbis of Caesarea in the name of Rebbi Yose ben Ḥanina follow him who said he scrapes but only with the back of a knife. Rebbi Ḥiyya bar Ashi said, we used to sit before Rebbi⁹⁷This is a Babylonian story; with the Sanhedrin text one has to red “Rav”. and were oiling and rinsing, but not scraping. ⁹⁸The remainder of this paragraph originally is from Ševiˋit 8:8, Notes 119–124. Olive oil produced in the Sabbatical year has to be used for the personal needs of man or animal; it is permitted to use it to daub one’s body but not to prepare leather or leather products. These rules are transferred here to the Sabbath. Babli 141b. Nobody should anoint his foot in a boot or his foot in a sandal but he may oil his foot and step into his boot or oil his foot and step into his sandal. One may oil himself and roll on a new tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it.

The words of the wise are as goads … they are given from one shepherd;¹Eccles. 12, 11. and one Shepherd²[i.e. God; cf. ARN XVIII, 3, p. 105.] has uttered them. Therefore they must be saved from a fire.³Even on the Sabbath. A book of the ’aggadta, although not allowed to be written, must nevertheless be saved from a fire. What is the reason? It is a time to work for the Lord; they have made void Thy law.⁴Ps. 119, 126, E.V. for the Lord to work. This implies that when the welfare of the people or the preservation of the Faith requires it, a law may be temporarily suspended.

When Rabbi Yehoshua was very old, his students came to visit him. He said to them: My children! What new teachings did you come up with in the house of study? They said to him: We are your students, and we drink from your waters. He said to them: God forbid! This is not a generation without sages! Whose turn was it to speak on the Sabbath? They said: It was Rabbi Elazar ben Azariah’s Sabbath. He said to them: And what was the subject of the day? They said: The commandment to (Deuteronomy 32:2) “gather the whole nation; the men, the women, and the babies” [for a public Torah reading]. He said to them: And what did he speak about? They said to him: This is what he said: The men come to learn, and the women come to hear. But why must the babies come? In order to be able to reward those who bring them. He said to them: You had this pearl of wisdom in your hands, and you wanted to keep it from me? If you had come today only to teach me that one thing, it would have been enough! They said: He also taught about the verse (Ecclesiastes 12:11), “The words of the sages are like goads, like nails fixed in herding sticks.” Just as a goad is used to direct a cow to her furrow, so do words of Torah direct a person toward the paths of life. And lest you think that just as a goad is movable, so words of Torah are easily moved around, it says, “like nails fixed,” to tell you that just as something fixed cannot be uprooted, so too, words of Torah cannot be uprooted. “Herding sticks” refers to the scholars, who gather together to sit in packs. Now, these may prohibit something, and these may permit it; these may say something is impure, and these may say it is pure; these may say something is invalid, and these may say it is valid. [And so perhaps someone will say:] I give up! One cannot learn anything! That is why it says [at the end of the verse], “all given from one shepherd.” One God created them. One leader (i.e., Moses) transmitted them. And the Master of all Things said them: As for you, make your ear like a funnel and take in the words of those who prohibit and the words of those who permit, the words of those who say “impure” and the words of those who say “pure,” the words of those who invalidate and the words of those who validate.