Talmud su Neemia 13:78

“Because the latter are not prepared,” and they are used only connected to the ground¹³House doors are used only in connection with the house; they cannot be removed and used for other purposes.. Rebbi Abbahu in the name of Rebbi Eleazar: ¹⁴Tosephta 14:1 (ed. Liebermann), Babli 123b.“Originally all implements could be taken on the Sabbath. Because they were suspected of desecrating holidays and Sabbaths as it is written¹⁵Neh. 13:15., at that time I saw in Jehudah that they were working wine presses on the Sabbath … and loading on donkeys, etc., they forbade them everything. After they were fenced¹⁶When the Sabbath was universally kept publicly by rabbinic standards. in they continued to permit to them until they permitted them everything except the big saw and the blade of the plough⁶Work tools which are expensive to replace cannot be taken for other uses. Since the intended use is forbidden on the Sabbath, they cannot be used on the Sabbath.. Rebbi Yose said, also the engraver’s stylo¹⁷Definition of Arukh, s. v. צפורן. The root is Accadic ṣpr “to be pointed”.. Rabban Simeon ben Gamliel says, also the anchor¹⁸Since a ship may not leave on the Sabbath..” ¹⁹Tosephta 13:17 (ed. Liebermann). Babli 123b.“A mortar, if there is garlic in it one may take it, otherwise one may not take it; Rabban Simeon ben Gamliel says, if it is a small mortar used at table then it is like a bowl and one moves it on the Sabbath.” Rebbi Yose, Rebbi Ila in the name of Rebbi Eleazar, Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, they formulated before implements were permitted²⁰Tosephta 13:17 is not Halakhah; any mortar may be moved even though grinding in a mortar is biblically a Sabbath violation..

³³³Similarly Thr. rabba 3(38), Yalqut Prophets 421; cf. Tanhuma Yitro 5. Rebbi Joḥanan said, 80’000 young priests (broke through) [fled to] Nebuchadnezzar’s armies and went to the Ismaelites. They said to them, give us to drink for we are thirsty. They brought before them salted fish and inflated waterskins. They said to them, eat and then you can drink. When one of them opened the waterskin and put it into his mouth, the wind came out and suffocated him. That is what is written³³⁴Is. 21:13–15., load in Arabia, a large load on Arabia. In a forest in Arabia they will stay, those that should have been in the forest of Lebanon, in Arabia they will stay. But the ways of Dedanians³³⁵A grandson of Abraham by Qetura., that is the way the Dedanians act. When Ismael was thirsty, did they not bring water towards the thirsty? God opened her eyes and she saw a water cistern³³⁶Gen. 21:19.. Not voluntarily they came to you, for they fled from swords. From the unfettered sword, because they did not want to keep their Sabbaticals, as you are saying, and the seventh unfetter and abandon³³⁷Ex. 23:11.. And because ofcocked bows, because they did not want to keep their Sabbaths, as you are saying, in these days I saw in Jehudah people pressing wine-presses on the Sabbath³³⁸Neh. 13:15.. And because of the difficulty of war, they did not want to engage in the Torah’s war, [as you are saying], therefore it was said in the book of the wars of the Eternal³³⁹Num. 21:14..

The question was asked: May one say, ‘Would that I had So-and-so’s money! Would that I had a wife like So-and-so’s wife!’? May one sleep in one bed with his wife who is niddah or not? May one quarrel with a man with whom it is not fit to quarrel? Come and hear and I will answer all these questions. It is stated, Thou shalt not covet:⁸Ex. 20, 17, in A.J. 14. even [by saying,] ‘Would that I had So-and-so’s money!’ To say, ‘Would that I had So-and-so’s money!’ is [the conduct of] a thief or a robber. But [as for the remark], ‘Would that I had as much money as So-and-so!’ why should this be definitely forbidden? He only expresses a wish for himself! But [to say], ‘Would that So-and-so gave me his money!’ constitutes an act of coveting. ‘Would that I had a wife like the wife of So-and-so!’—[by saying this he indicates that] he has already impure thoughts concerning her; but to say ‘Would that the daughter of So-and-so would marry me!’ is certainly permissible. Is not this self-evident? It is necessary [to state this because] he may say to her, ‘Be betrothed to me’ and she may refuse. ‘May one sleep in one bed with his wife who is niddah?’ [It is stated,] And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness.⁹Lev. 18, 19. He is allowed, however, to eat with her. Whoever approaches his wife¹⁰Add with H ‘who is niddah’, which is implied. while she is asleep is as if he approached a ship which is about to be wrecked in the sea.¹¹He is heading for a sin against the Torah. Here it is written, And thou shalt not approach, and there it is written, So the shipmaster came to him.¹²Jonah 1, 6. The Heb. for came to is the same as for approach. The context is the danger to the ship in which Jonah was sailing. Some say that he is obliged to bring a sin-offering, as it is written, The soul that sinneth, it shall die.¹³Ezek. 18, 20. This sentence is omitted in H. The point appears to be this: The word sinneth is הַחׄטֵאת, which is written without the waw and can be read הַחַטָאת, ‘the sin-offering’. Since Ezekiel, in verse 6, mentions [coming] near to a woman in her impurity, by the rule of analogy it is concluded that such a sin can only be atoned by a sin-offering. Some say: It is as if he offered sacrifices to the Golden Calf.¹⁴H adds Ex. 32, 19, as the proof-text where came nigh occurs, which in Heb. is the same as approached. ‘May one quarrel with a man with whom it is not fit to quarrel?’ It is written, And I contended with them, and cursed them.¹⁵Neh. 13, 25. Nehemiah strove with the Jews who had married heathen women.

Rebbi Aḥa said: Solomon said, three things I desecrated where I got the better of the law¹⁸¹Eccl. r. 2(3), Tanhuma Aḥare Mot 1, Tanhuma Buber Ahare Mot 2, Pesiqṭa dR. Cahana(Buber) Ahare Mot 168b–168a.
Most of the verses quoted in these paragraphs are also quoted in the Babli, 21b. Cf. also Cant. rabba 1(10).. He shall not add wives, and it is written: King Solomonloved foreign women¹⁸²1K. 11:1.. Rebbi Simeon ben Ioḥai said, he really made love to them immorally¹⁸³He did not marry them but slept with them unmarried to increase his sexual enjoyment.. Ḥananiah, Rebbi Joshua’s nephew, says, because you shall not intermarry with them¹⁸⁴Deut. 7:3. He agrees with R. Simeon ben Iohai and notes that by behaving immorally he avoided violating the law. In Num. r. 10(8) only Hanania and R. Yose are mentioned.. Rebbi Yose said, to draw them to the words of the Torah and bring them under the Wings of the Divine Presence¹⁸⁵He married all those women with good intentions but violated Deut. 17:17. The expression “to take shelter under the Wings of the Divine Presence” for “to convert to Judaism” is from Ru. 2:12.. Rebbi Eliezer said, because also the foreign wives made him sin¹⁸⁶Neh. 13:26. He violated Mishnah 7 according to all authorities quoted there.. It turns out that one may say that Rebbi Simeon ben Ioḥai, Ḥananiah, and Rebbi Eliezer mean the same. Rebbi Yose disagrees with all three of them.

Rabbi Yosei would say: The completely righteous are not included in this reckoning, nor are the completely wicked. Who, then, are we wondering about? All those in the middle. [As it says in (Psalms 116:4),] “Please, Lord, save my soul” – from the punishments of Gehenna, lest I be among those who go down into it screaming and come up from it screaming, as it says (Zechariah 13:9), “I will bring the third into the fire, and I will smelt them as one smelts silver, and test them as one tests gold.” The House of Hillel say: As it says (Psalms 63:4), “Your kindness is better than life itself, my lips praise You!” And it also says (Nehemiah 13:22), “Take pity on me (and them), in Your abundant kindness” (so that they are saved from the punishments of Gehenna).