Talmud su Neemia 8:78

If it is so, they should have been freed once they were exiled⁵This sentence, taken out of context, is the basis of the first part of Spinoza’s Politico-Theological Treatise.. It is written (Neh. 8:17): “All the congregation coming from captivity made Sukkot and sat in tabernacles … something nobody had done since the days of Joshua bin Nun.⁶The wording has not been corrected following the masoretic text.” Why Joshua? Rebbi Hillel, the son of Samuel ben Naḥmani⁷Son of R. Samuel ben Naḥmani; no halakhic statements of his are recorded.: The verse damaged the reputation of the just person in his grave for the reputation of the just person in his time; it compares their coming in the days of Ezra to the coming in the days of Joshua. As at the coming in the days of Joshua they had been free and became obligated, also at the coming in the days of Ezra they had been free and became obligated. How did they become obligated? Rebbi Yose ben Ḥanina said, they became obligated by the words of the Torah; that is what is written (Deut. 30:5): “The Eternal, your God, will bring you to the Land that your fathers had inherited and you will inherit it.” Just as the inheritance of your fathers was by the words of the Torah, so your inheritance is by the words of the Torah. “He will be good to you and give increase to you more than to your forefathers⁸In this homily, “increase” is interpreted as increase in obligations, not increase in benefits..” Your fathers had been free and became obligated, also you had been free and became obligated. On your fathers was no yoke of government⁹מלכות in both Talmudim means “Gentile government.”, but you even though there is on you the yoke of government. Your fathers did become obligated only after 14 years, seven they conquered and seven they distributed¹⁰The universally accepted computation that from the crossing of the Jordan to the assembly at Shilo there passed 14 years is given in Seder Olam, Chap. 11 (in the author’s edition, Northvale NJ 1998, pp. 116–119.), but you became obligated immediately when you entered. Your fathers did become obligated only after they had acquired all, you become obligated for every single piece at the moment you acquire it.

From where the translation? Rebbi Ze`ira in the name of Rav Ḥananel: They read in the Scroll of the Torah<sup>33</sup>Neh. 8:8., that is the reading. Explained, that is the translation<sup>34</sup>Since this is proved from a text in Hagiographs, the Targum has the status of an institution of the Men of the Great Assembly.. Making sense, these are the accents<sup>35</sup>Which indicate the divisions of sentences into logical units.. And understood the reading, this is the Masora, and some say, these are the decisions<sup>36</sup>The sentences where the caesura and therefore the meaning is not obvious. Avodah zarah 2:8, Notes 325 ff., and some say, these are the starts of verses<sup>37</sup>The division of the text into verses is oral tradition since no punctuation is permitted in the text. The last three options are variants of the theme that the text is intelligible only on the basis of traditional pronunciation. Babli 3a, Nedarim 37b.. Rebbi Ze`ira in the name of Rav Ḥananel: Even an expert in the Torah like Ezra should not pronounce with his mouth³⁸One may not recite a Torah text by heart (nor, as pointed out in the sequel, write the text by heart.) Babli 18b. and read as it is said about Baruch: And from his mouth he would read all these words to me and I was writing on a scroll with ink³⁹Jer. 36:18.. But was it not stated⁴⁰Babli 18b, Tosephta 2:5., “it happened that Rebbi Meïr was in Essia where there was no Esther scroll written in Hebrew, when he wrote it by heart and read it. One does not infer from emergency situations. But there are those who say that he wrote two. He wrote the first by heart, and copied the second one from the first one, put away the first and read from the second.” Rebbi Ismael ben Rebbi Yose says, I can write the entire Torah from memory. The Elder Rebbi Ḥiyya said, I can write the entire Torah for two minas⁴¹Babli Bava meṣia` 85b.. How would he do it? He buys flax seed for two minas, sowed and harvested it, made ropes to catch deer and wrote the entire Torah on their hides. Rebbi heard it and said, happy is (the people) [the generation]⁴²The corrector’s change is unnecessary since Rebbi is known as proponent of correct use of Hebrew; for him גוי means “people”, not “Gentile”. to which you belong.

Similarly said Rebbi Jehudah, “you should dwell in huts⁷⁸The reference obviously is to Lev.23:42 where the text reads either בַּסֻּכֹּ֥ת תֵּֽשְׁב֖וּ or יֵֽשְׁב֖וּ בַּסֻּכֹּֽת. The quote is correct in Sifra Emor Pereq 17(10) but incorrect in Midrash Haggadol (Note 71) p. 763. The reference is to the holiday of Tabernacles.,” a hut made of anything. For Rebbi Jehudah was saying, it is an argument de minore ad majus that the hut should come only from the Four Kinds⁷⁹This can only mean that the thatched roof of the hut, which must be of vegetal material, should be composed of willow, myrrh, or palm branches. The fourth kind, the fruit of the hadar tree (Lev. 23:40), probably cannot be used for this purpose. [In medieval Germany the roof of the festival hut usually was covered with willow branches, Sefer Maharil (ed. S. J. Spitzer, Jerusalem 1989, p. 363)].. Since the lulav which is not used in nights as in days may come only from the Four Kinds, it is only logical that a hut which is used by nights as well as by days should come only from the Four Kinds. They told Rebbi Jehudah, any argument de minore ad majus which you argue in the beginning as a restriction but it turns out in the end to be a leniency is no argument de minore ad majus. As a consequence, if he did not find of the Four Kinds, should he sit without a hut? But the Torah said, “you should dwell in huts,” a hut made of anything. [And so Ezra said⁸⁰Neh. 8:15. The proof is from the continuation of the verse, not quoted in the text: Bring olive leaves, and oil-wood leaves, and myrrh leaves, and palm leaves, and ˋavot-tree leaves, to make huts as it is written. Corrector’s addition from the parallel sources., they informed and did proclaim in all cities and in Jerusalem, go to the mountain, etc.]

It is written (Neh. 8:6): “Ezra praised the Eternal, the great God.” In what did he declare Him great? He declared Him great by the Explicit Name¹¹³The name YHWH pronounced with the correct vocalization that is unknown to us.. Rav Mattanah said, he declared Him great by a benediction. Rebbi Simon in the name of Rebbi Joshua ben Levi: Why are they called the Men of the Great Assembly¹¹⁴The parallel is in Megillah 3:8; in Babli Yoma 69b it is spelled out that Rav Mattanah means the first benediction of the ‘Amidah that contains the sentence “the Great, Strong, and Awesome God” chosen by the Men of the Great Assembly, and the observation of R. Joshua ben Levi is intended to buttress the argument of Rav Mattanah.? Because they returned the Crown to its former status. Rebbi Phineas said, Moses fixed the formula of benediction, (Deut. 10:17) “the Great, Strong, and Awesome God.” Jeremiah said (Jer. 32:18): “the Great, Strong God,” but he left out “Awesome.” Why did he say “the Strong”? He may rightly be called strong because He sees the destruction and is silent. And why did he not say “the Awesome”? Awesome is only the Temple, as it is said (Ps. 68:36): “Awesome is the Eternal from Your holy place.” Daniel said (Dan. 9:4)¹¹⁵The same expression is used by Nehemiah, Neh. 1:5.: “the Great and Awesome God,” he did not say “the Strong”; His sons are put in neck-irons¹¹⁶Latin collare “neck-iron.”, where is His strength? Why did he say: “the Awesome?” He may well be called “the Awesome” by the wonders He did for us in the fiery oven. But when the Men of the Great Assembly came,they restituted Greatness to its former place, “the Great, Strong, and Awesome God.” Does flesh and blood have power to set limits in these matters? Rebbi Isaac ben Eleazar¹¹⁷There were two sages of this name, one a student of R. Yoḥanan and the other in the fourth generation, a colleague of R. Mana. In the Babli, the statement is attributed to R. Eleazar. said, the prophets know that their God is Truth and they will not fawn before him.

HALAKHAH: ⁵²Sifra Emor Pereq15(7), Babli 34b.“Rebbi Ismael explained, ¹Lev.23:40: You shall take for yourselves on the First Day a fruit of the splendor tree, date-tree palms, a branch of the rope tree, and brook-willows. The lulav is the young palm branch. While in the verse it is called “palm”, because the leaves of the palm-tree spread out from the spine of the branch like fingers of a hand, it is traditional to take a young branch with the leaves still tightly clinging to its spine. From this the name לולב “tube” (cf. Note 27).a fruit of the splendor tree, one. Date-palm roped, one⁵³He reads the verse in accordance with R. Tarphon, Note 27. The clause is in the singular.. A branch of the rope tree, three⁵⁴While “branch” is in the singular, there are three words to describe the myrtle branch.. And brook-willows, two⁵⁵As always, an unspecified plural means “2”, the smallest number > 1.. And two lifted ones; one which is not truncated. Rebbi Tarphon says, even if all three are truncated.” Rebbi Abba bar Mamal asked before Rebbi Immi: Since Rebbi Ismael adds for the myrtle⁵⁶While R. Ismael seems to accept that only one myrtle branch is really needed since עֲנַף is a singular, the additional two being inferred from the additional words used in his characterization requiring two additional branches, it is difficult to understand why he requires only one lulav and only one etrog instead of two each., should he not add for the other kinds? He answered, you are thinking that Rebbi Ismael thinks that truncated is splendor, and we have stated, “Rebbi Tarphon says, even if all three are truncates.” Nobody says “even” if he does not accept the preceding statement⁵⁷Since R. Tarphon and R. Ismael agree in the interpretation of the verse, the requirement that one branch be not truncated for R. Ismael is a rabbinic requirement, not derived from the verse.. Rebbi Ḥaggai asked before Rebbi Jose: What does Rebbi Tarphon add to the words of Rebbi Ismael? He answered him, Rebbi Ismael does not think that truncated is splendor, but Rebbi Tarphon thinks that truncated is splendor. When Rebbi Yasa came up here he saw them being selective about myrtle branches⁵⁸That they should not be truncated and tightly cover the stem of the branch.. He said, why are the Westerners selective about myrtle branches? He had not heard thar Rebbi Simon said in the name of Rebbi Joshua ben Levi: And they made known and proclaimed in all cities⁵⁹Neh. 8:15. In the verse, myrtle and branches of the `avot tree are mentioned separately. How can they be identified? etc. Myrtle is not the same as rope tree, but myrtle is for the sukkah, and rope tree for the lulav<sup>60</sup>Since the rope tree was mentioned in the Torah as part of the “four kinds” to be taken on the first day, “myrtle” must refer to a kind not satisfying the criteria specified in Halakhah 2 which only may be used for roofing the sukkah. Babli 12a.. Rebbi Ze`ira blew it⁶¹At the time of shofar blowing on New Year’s Day he instructed on the requirement for a qualified myrtle..

There are Tannaim who state, he opens, looks, rolls up, and recites the benediction. There are Tannaim who state, he opens, looks, and recites the benediction. Rebbi Ze`ira, Abba bar Jeremiah, Rav Mattanah in the name of Samuel, Practice follows him who said, he opens, looks, and recites the benediction¹⁵⁹A person who comes to read from the Torah must first recognize the place from which he is going to read and then pronounce the benediction. The Babli 32a explains that the first opinion (attributed to R. Meïr) requires him to close the scroll so people should not think that the benediction is written in the text. The second opinion (attributed to R. Jehudah) notes that everybody knows the benediction by heart and therefore will know that the benediction is not written in the scroll.. And what is the reason? When he opened it, the entire people stood up¹⁶⁰Neh. 8:5.. What is written afterwards? ¹⁶¹From here on there is a parallel in Berakhot 7:4, 11c line 29 ff.Ezra praised the Eternal, the Great God¹⁶²Neh. 8:8.. In what did he declare Him great? Rebbi Giddul said, by the explicit Name. Rav Mattanah said, he declared Him great by the benediction. Rebbi Simon in the name of Rebbi Joshua ben Levi: Why are they called the men of the Great Assembly? Because they re-instituted the grandeur to its old glory¹⁶³Babli Yoma 69b.. Rebbi Phineas said, Moses instituted the prayer formula, the God, the Great, the Strong, and the Awesome¹⁶⁴Deut. 10:17, incorporated into the first benediction of the Amidah.. Jeremiah said, the Great and Strong God¹⁶⁵Jer. 32:18.; he did not mention “the Awesome”. Why is He strong? He is appropriately called strong since He sees the destruction of His Temple and is silent. Why did he not mention “Awesome”? Awesome is only the Temple, as it is written, God Awesome in Your Sanctuary¹⁶⁶Ps. 68:36.. Daniel said the Great and Awesome God¹⁶⁷Dan. 9:4.. Why did he not mention “the Strong”? His sons are delivered to iron collars¹⁶⁸Latin collare.; where is His strength? But why does he say, Awesome? He is appropriately called awesome by the awesome deeds he made for us in the fiery oven. But when the men of the Great Assembly arose they re-instituted the grandeur to its old glory: But now, our God, the Power, the Great, the Strong, and the Awesome, keeper of Covenant and grace, may it not be little in Your eyes¹⁶⁹Neh. 9:32., etc. But does flesh and blood have the power to state limits in these matters¹⁷⁰Is it possible to ascribe criticism of God to Prophets and Sages?? Rebbi Isaac bar Eleazar said, the prophets know that their God is truthful and they do not flatter him.

There are Tannaim who state, he opens, looks, rolls up, and recites the benediction. There are Tannaim who state, he opens, looks, and recites the benediction. Rebbi Ze`ira, Abba bar Jeremiah, Rav Mattanah in the name of Samuel, Practice follows him who said, he opens, looks, and recites the benediction¹⁵⁹A person who comes to read from the Torah must first recognize the place from which he is going to read and then pronounce the benediction. The Babli 32a explains that the first opinion (attributed to R. Meïr) requires him to close the scroll so people should not think that the benediction is written in the text. The second opinion (attributed to R. Jehudah) notes that everybody knows the benediction by heart and therefore will know that the benediction is not written in the scroll.. And what is the reason? When he opened it, the entire people stood up¹⁶⁰Neh. 8:5.. What is written afterwards? ¹⁶¹From here on there is a parallel in Berakhot 7:4, 11c line 29 ff.Ezra praised the Eternal, the Great God¹⁶²Neh. 8:8.. In what did he declare Him great? Rebbi Giddul said, by the explicit Name. Rav Mattanah said, he declared Him great by the benediction. Rebbi Simon in the name of Rebbi Joshua ben Levi: Why are they called the men of the Great Assembly? Because they re-instituted the grandeur to its old glory¹⁶³Babli Yoma 69b.. Rebbi Phineas said, Moses instituted the prayer formula, the God, the Great, the Strong, and the Awesome¹⁶⁴Deut. 10:17, incorporated into the first benediction of the Amidah.. Jeremiah said, the Great and Strong God¹⁶⁵Jer. 32:18.; he did not mention “the Awesome”. Why is He strong? He is appropriately called strong since He sees the destruction of His Temple and is silent. Why did he not mention “Awesome”? Awesome is only the Temple, as it is written, God Awesome in Your Sanctuary¹⁶⁶Ps. 68:36.. Daniel said the Great and Awesome God¹⁶⁷Dan. 9:4.. Why did he not mention “the Strong”? His sons are delivered to iron collars¹⁶⁸Latin collare.; where is His strength? But why does he say, Awesome? He is appropriately called awesome by the awesome deeds he made for us in the fiery oven. But when the men of the Great Assembly arose they re-instituted the grandeur to its old glory: But now, our God, the Power, the Great, the Strong, and the Awesome, keeper of Covenant and grace, may it not be little in Your eyes¹⁶⁹Neh. 9:32., etc. But does flesh and blood have the power to state limits in these matters¹⁷⁰Is it possible to ascribe criticism of God to Prophets and Sages?? Rebbi Isaac bar Eleazar said, the prophets know that their God is truthful and they do not flatter him.

If it is so, they should have been freed once they were redeemed. It is written (Neh. 8:17): “All the congregation coming from captivity … since the days of Joshua bin Nun.” Why Joshua? Rebbi Hillel, the son of Samuel ben Naḥmani: The verse damaged the reputation of the just person in his grave for the reputation of the just person in his time; it compares their coming in the days of Ezra to the coming in the days of Joshua. As at the coming in the days of Joshua they had been free and became obligated, also at the coming in the days of Ezra they had been free and became obligated. How did they become obligated? Rebbi Yose ben Ḥanina said, they became obligated by the words of the Torah; that is what is written (Deut. 30:5): “The Eternal, your God, will bring you to the Land that your fathers inherited and you will inherit it.” Just as the inheritance of your fathers was by the words of the Torah, so your inheritance is by the words of the Torah. “He will be good to you and give increase to you more than to your forefathers.” Your fathers had been free and became obligated, also you had been free and became obligated. On your fathers there was no yoke of government, but you [are obligated] even though there is on you the yoke of government. Your fathers did become obligated only after fourteen years, seven they conquered and seven they distributed, but you became obligated [immediately when you entered. Your fathers did become obligated only after they had acquired all, but you become obligated]⁶⁴²The Genizah text shows that this argument from Ševi‘it belongs to the text here also. The text here is an abbreviation of the original from Ševi‘it. for every single piece at the moment you acquire it.

If a person holds a scroll of the Torah [in order to read it], there is a difference of opinion between two Tanna’im.⁴⁷On the question whether the prescribed benedictions should be said while the scroll is open or rolled. One declared that he should open it, look [for the passage which is to be read], roll it up and then say the benediction;⁴⁸Were one to say it while the scroll is open, people might erroneously assume that the benediction is written in the Torah (Meg. 32a, Sonc. ed., pp. 192f). but the other declared that he should open it, look [for the required passage] and say the benediction.⁴⁹Because nobody could be so ignorant as to be unaware that the benedictions do not form a part of the text of the Torah (Meg. loc. cit.). What is the reason?⁵⁰That the scroll must be open when the benediction is said. Because it is written, And when he opened it, all the people stood up;⁵¹Neh. 8, 5 referring to the scroll of the Torah. and what follows? And Ezra blessed⁵²i.e. he said the prescribed benedictions. the Lord, the great God.⁵³ibid. 6. As Ezra opened the scroll and blessed the Lord, so everyone who reads the Torah must have the scroll open when the benedictions are said. Whereby did he proclaim His greatness?⁵⁴As implied in the words the great God. Rab said: He proclaimed His greatness by pronouncing the Ineffable Name.⁵⁵The Tetragrammaton. Raba said: He proclaimed His greatness by the recital of the prescribed benediction.
What is the form of the benedictions?⁵⁶Before and after the reading in the Torah. In an assembly of ten⁵⁷A minimum of ten males over the age of thirteen is required for congregational worship. one says, ‘Bless ye the Lord Who is to be blessed’.⁵⁸And then follow the benedictions given later for an individual in private reading. In the case of an individual, when he rises early to read in the Torah, he says, ‘Blessed art Thou, O Lord our God, King of the universe, Who hast given us a Torah from heaven, everlasting life from the heights. Blessed art Thou, O Lord, Who givest the Torah’. Then⁵⁹At the conclusion of the reading. he rolls up the scroll⁶⁰This is a unanimous ruling. It is upheld even by the Rabbi who maintained that the scroll must be open when the first benediction is said. and says, ‘Blessed art Thou, O Lord our God, King of the universe, Who hast given us a Torah of truth and hast planted everlasting life in our midst. Blessed art Thou, O Lord, Who givest the Torah’.⁶¹The benedictions now in use are shorter (P.B., p. 147).

If a person holds a scroll of the Torah [in order to read it], there is a difference of opinion between two Tanna’im.⁴⁷On the question whether the prescribed benedictions should be said while the scroll is open or rolled. One declared that he should open it, look [for the passage which is to be read], roll it up and then say the benediction;⁴⁸Were one to say it while the scroll is open, people might erroneously assume that the benediction is written in the Torah (Meg. 32a, Sonc. ed., pp. 192f). but the other declared that he should open it, look [for the required passage] and say the benediction.⁴⁹Because nobody could be so ignorant as to be unaware that the benedictions do not form a part of the text of the Torah (Meg. loc. cit.). What is the reason?⁵⁰That the scroll must be open when the benediction is said. Because it is written, And when he opened it, all the people stood up;⁵¹Neh. 8, 5 referring to the scroll of the Torah. and what follows? And Ezra blessed⁵²i.e. he said the prescribed benedictions. the Lord, the great God.⁵³ibid. 6. As Ezra opened the scroll and blessed the Lord, so everyone who reads the Torah must have the scroll open when the benedictions are said. Whereby did he proclaim His greatness?⁵⁴As implied in the words the great God. Rab said: He proclaimed His greatness by pronouncing the Ineffable Name.⁵⁵The Tetragrammaton. Raba said: He proclaimed His greatness by the recital of the prescribed benediction.
What is the form of the benedictions?⁵⁶Before and after the reading in the Torah. In an assembly of ten⁵⁷A minimum of ten males over the age of thirteen is required for congregational worship. one says, ‘Bless ye the Lord Who is to be blessed’.⁵⁸And then follow the benedictions given later for an individual in private reading. In the case of an individual, when he rises early to read in the Torah, he says, ‘Blessed art Thou, O Lord our God, King of the universe, Who hast given us a Torah from heaven, everlasting life from the heights. Blessed art Thou, O Lord, Who givest the Torah’. Then⁵⁹At the conclusion of the reading. he rolls up the scroll⁶⁰This is a unanimous ruling. It is upheld even by the Rabbi who maintained that the scroll must be open when the first benediction is said. and says, ‘Blessed art Thou, O Lord our God, King of the universe, Who hast given us a Torah of truth and hast planted everlasting life in our midst. Blessed art Thou, O Lord, Who givest the Torah’.⁶¹The benedictions now in use are shorter (P.B., p. 147).