Talmud su Malachia 3:10

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.