Talmud su Ecclesiaste 5:78

Rebbi Jehudah bar Pazi in the name of Rebbi Yose ben Rebbi Jehudah: Three lectured their teachings⁴¹About the Work of the Chariot. in front of their teachers: Rebbi Joshua in front of Rabban Joḥana ben Zakkai, Rebbi Aqiba in front of Rebbi Joshua, Ḥananiah ben Ḥakhinai in front of Rebbi Aqiba. From there on their mind was not pure⁴²Studies of Ez. 1 were no longer tolerated.. Four entered the Garden⁴³Gnostic interpretations., One peeked and was hurt; one peeked and died; one peeked and cut saplings, one entered in peace and left in peace. Ben Azzai peeked and was hurt; about him the verse says⁴⁴Prov. 25:16. The implication is that eating more than his fill is dangerous., if you found honey, eat your fill. Ben Zoma peeked and died, about him the verse says⁴⁵Ps. 116:15., dear in the Eternal’s eyes is the death of his pious. Aḥer peeked and cut saplings. Who is Aḥer? Elisha ben Abuya, who killed the children of Torah. They said, if he saw a student excelling in Torah he killed him. Not only this, but he went to the school house and saw children in front of their Bible teacher. He said, what are these sitting doing here? The profession of this one is builder, the profession of this one is carpenter, the profession of this one is hunter, the profession of this one is tailor. When they heard this, they left him⁴⁶The teacher. and went away. About him the verse says⁴⁷Eccl. 5:5., do not let your mouth make your flesh sin⁴⁸This quote seems to support Y. Kutscher’s suggestion that “Aḥer” does not mean “the other” but “the one in heat”, since “flesh” describes the male organ., etc.; for he destroyed the deeds of himself. Also in the time of religious persecution they⁴⁹The Romans, during the Hadrianic persecutions. made them⁵⁰The Jews. carry loads. They⁵⁰The Jews. intended that two together should carry one load, because of two persons who performed one work⁵¹It is implied that the Jews were forced to carry on the Sabbath. Two people carrying one load do not break a biblical prohibition. Cf. Šabbat Chapter 1, Note 105.. He⁵²Elisha ben Abuya. said, make them carry singly. They⁴⁹The Romans, during the Hadrianic persecutions. went and made them carry singly. They⁵⁰The Jews. intended to unload in karmelit, in order not to carry from a private to a public domain⁵³To avoid breaking a biblical prohibition, Šabbat Chapter 1, Note 73.. He⁵²Elisha ben Abuya. said to them⁴⁹The Romans, during the Hadrianic persecutions., let them carry flasks; they made them carry flasks⁵⁴To be transported from one private domain to another through public domain, a biblical infraction.. Rebbi Aqiba entered in peace and left in peace; about him the verse says⁵⁵Cant. 1:4. Babli 15b., draw me, I shall run after you, etc.

It was stated⁸²As the Mishnah said, since the “wicked” are impulsive people who swear on every occasion, he is considered not only to have vowed but also to have sworn that he will not eat the grapes.: “As to their free-will offerings, he did not say anything.” Does that mean that the wicked give free-will offerings⁸³The formulation seems to imply that free-will offerings of the wicked do exist; otherwise how could one speak about them?? Since he gave a free-will offering, he is not wicked. The Mishnah follows Rebbi Jehudah, since it was stated in the name of Rebbi Jehudah⁸⁴Eccl. 5:4. In all parallel sources, the attributions are switched between R. Jehudah and R. Meїr [Eccl. rabba5(2) a Yerushalmi source; Babli Nedarim 9a, Ḥulin 2a, Tosephta Ḥulin2:17]. Eccl. rabba 5(2) is a shortened parallel to the entire paragraph. There, and in Lev. rabba 16(5), the next verse, “do not let your mouth make your flesh sin” is referred to people who pledge money for charity but do not redeem their pledges.: “It is better that you should not make a vow than that you make a vow but do not pay,” better in any case is that you should not make a vow at all. Rebbi Meїr says, “it is better that you should not make a vow than that you make a vow but do not pay,” better in any case is that you should make a vow and pay. And so it says⁸⁵Ps. 76:12., “make vows and pay to your God.” How does one handle a free-will offering? He brings his sheep to the Temple courtyard and says, that one is an elevation offering⁸⁶In this way he is sure to have taken on an open-ended financial obligation.. Rebbi Abin said, Rebbi Jehudah⁸⁷In the Babli, 22a, this is attributed to R. Yannai, in connection with his interpretation of Prov. 20:25, and is rejected in practice. used to open a door⁸⁸This refers to the topic of Chapter Nine. While it is written that the maker of a vow shall not profane his word, it is rabbinic tradition (contested by Samaritans, Karaites, and probably Sadducees) that while he cannot profane his word, the “heads of the tribes” addressed in Num. 30, and in their stead one ordained rabbi or a court of three lay people, can free a person from the obligations of his vow. But such a ruling depends on the person making the vow repenting it. An argument which induces such repentance is called “door of regret”, פֶּתַח חֲרָטָה, or simply “door”.: If you had known that one who makes a vow is called wicked, would you have vowed? Rebbi Yannai said, “it is a trap for a human to call ‘sanctified’ and afterwards to check out the vows,⁸⁹Prov. 20:25.” if one started to make vows, his account book⁹⁰Greek πίναξ, cf. Soṭah Chapter 9, Note 220. is opened. Another explanation: “it is a trap for a human to call ‘sanctified’ and to be late to check out the vows,” if a person is in arrears with his vows, his account book is opened. It happened to one who said, I undertake to bring an elevation offering and he tarried to bring it. His ship sank at sea⁹¹In Eccl. rabba 5(2), the man perished in his ship..

BARAITHA. Sit before the elders and incline your ear to listen to their words.
GEMARA. As it is written, Ask thy father, and he will declare unto thee, thine elders and they will tell thee.⁹Deut. 32, 7.
BARAITHA. Endeavour in connection with their words to reply on the first point first and on the last point last.
GEMARA. We have learnt there:¹⁰Aboth V, 10 (Sonc. ed., V, 7, p. 64). Seven marks distinguish an uncultured man and seven a wise man. Why does [the Mishnah] first mention the uncultured man? It should have mentioned the wise man [first]!¹¹It is more befitting to begin with the qualities of the wise. Further, why [immediately after mentioning the uncultured man does it enlarge upon the marks] of the wise man [without first enumerating the marks of the uncultured man]?¹²The Mishnah reads: ‘There are seven marks of an uncultured man and seven of a wise man. The wise man does not speak’, etc. Because [the Mishnah] wishes to state, ‘The wise man does not speak before him who is greater than he in wisdom’. Let, then [the Mishnah] state, ‘The uncultured man speaks’, etc.! The teacher enumerates the merits of the wise, and as for the uncultured the converse [applies to them].
R. Aḥa said to Raba, ‘Whence do we know from the Torah that one should speak to the first thing first and the last thing last?’ [He replied,] ‘Whence [do we know it]? It is a Rabbinical teaching’. [R. Aḥa] retorted, ‘According to your reasoning, whence are all of them¹³The seven marks of the wise man. derived?’ He replied, ‘I will tell you them [all from the Torah]. “The wise man does not speak, etc.” [can be learnt] from Hushai, as it is written, Shall we do after his saying? if not, speak thou.¹⁴2 Sam. 17, 6. Ḥushai did not speak in the presence of Aḥitophel, who was greater in wisdom than he, but merely reported to Absalom what he had said. “He does not break in upon the speech of the wise”, as it is written, And it came to pass, that when Jeremiah had made an end of speaking … then spoke Azariah.¹⁵Jer. 43, 1f. “He is not hasty to answer”, as it is written, Be not rash with thy mouth.¹⁶Eccl. 5, 1. “He questions according to the subject”, as it is written, And he asked them … Is your father well, the old man of whom ye spoke? Is he yet alive?¹⁷Gen. 43, 27. And they answered, Thy servant our father is well, he is yet alive.¹⁸ibid. 28. “He speaks to the first point first”, as it is written, And (he) said: Whose daughter art thou? tell me, I pray thee. Is there room in thy father’s house for us to lodge in?¹⁹ibid. XXIV, 23. And it is written, And she said unto him, I am the daughter of Bethuel²⁰ibid. 24. and then, We have both straw and provender enough.²¹ibid. 25. “And he acknowledges the truth”: This refers to Moses, as it is written, And when Moses heard that, it was well-pleasing in his sight;²²Lev. 10, 20, i.e. Moses acknowledged the force of Aaron’s argument. and it is written, For he hath spoken to us in the name of the Lord our God’.²³Jer. 26, 16. The reference is to Jeremiah, the genuineness of whose prophecy is acknowledged by the princes.

Another interpretation of Ye that inflame yourselves among the terebinths: Whoever arouses himself and masturbates forfeits his life, as it is stated, And Er, Judah’s first-born, was wicked in the sight of the Lord; and the Lord slew him.⁷⁴Gen. 38, 7. His sin was that he prevented pregnancy; cf. Midrash Rabbah, Genesis, LXXXV, 4 (Sonc. ed., p. 792). And whoever deliberately causes an erection is a transgressor, as it is stated, And the thing which he did was evil in the sight of the Lord.⁷⁵ibid. 10; cf. the preceding verse.
Even children meet the Divine Presence, as it is stated, A seed shall serve him; it shall be told of the Lord unto the next generation.⁷⁶Ps. 22, 31; cf. Sanh. 110b (Sonc. ed., p. 761). It shall be told indicates that when God’s glory can be related by a person, i.e. even a child when he is able to speak, he earns his right to a share in the World to Come. For what sin do a man’s children die [young]?⁷⁷Shab. 32b (Sonc. ed., p. 148); cf. Midrash Ecclesiastes 4, 1 (Sonc. ed., p. 110). R. Eliezer said: For the sin of [unfulfilled] vows, as it is said, Suffer not thy mouth to bring thy flesh into guilt … and destroy the work of thy hands.⁷⁸Eccl. 5, 5. R. Nathan said: For the sin of [neglecting] the mezuzah, as it is written, And thou shalt write them upon the doorposts of thy house, and upon thy gates which is followed by that your days may be multiplied, and the days of your children.⁷⁹The prolonged life of the children is made conditional in Deut. 11, 20f., on the fulfilment of the preceding commandment. R. Nehorai said: For the sin of [neglecting] the ẓiẓith, as it is written, Also in thy skirts is found the blood of the souls of the innocent poor.⁸⁰Jer. 2, 34; skirts refers to the precept of ẓiẓith. R. Joshua⁸¹GRA. emends to ‘R. Judah the Prince’. said: For the sin of [neglecting the study of] the Torah children die young, as it is stated, Seeing thou hast forgotten the law of thy God, I also will forget thy children.⁸²Hos. 4, 6. The parallel in Shab. 32b (Sonc. ed., p. 148) cites Jer. 2, 30. R. ‘Aḳiba said: Whoever does not occupy himself with [the study of] the Torah causes poverty to come upon his children.
What should a man do so that his children shall grow rich and flourish?⁸³Reading with GRA ויתקיימו. Let him fulfil the will of God and the wishes of his wife. This is the will of God: Let him freely distribute his money to the poor, as it is stated, He hath scattered abroad, he hath given to the needy; his righteousness endureth for ever.⁸⁴Ps. 112, 9.