Talmud su Neemia 9:76

The colleagues say, the reason of Rebbi Ismael is because of the holiday’s son⁵⁶The day after the holiday which in Jewish custom is a day where mourning and fasting are forbidden. It is presumed that Gentiles follow a similar custom.. Rebbi Abba said, because he knows that it is forbidden to you to trade with him, he reduces the enjoyment of his holiday⁵⁷This assumes that Jews are dominant in trade. If the Gentile cannot replenish his stock after the holiday, he will use it sparingly and thereby refrain from any exuberant celebration.. What is the difference between them? To sell them things which do not keep. In the opinion of the colleagues it is forbidden. In the opinion of Rebbi Abba it is allowed⁵⁸In the opinion of the colleagues all commerce is forbidden on the day following a holiday. In the opinion of R. Abba (in the Babli 6b R. Simeon ben Laqish supported by a baraita) one may sell perishable items on that day since the Gentile could not have bought them before and their availability will not influence the Gentile’s behavior on his holiday.. Rebbi Yudan said, a verse supports what the colleagues said. On the twenty-fourth day of the seventh month the sons of Israel assembled in fasting, and crying, and in sackcloth, and dirt on them⁵⁹Neh. 9:1. Words not appearing in MT are underlined.. Why does it not say, on the twenty-third? Because of the holiday’s son. If you want to say because that was on a Sabbath, you cannot do this, because then the Great Fast would have been on a Sunday⁶⁰In the Seventh month, the first is New Year’s Day, the tenth is the Day of Atonement, and days 15–22 are Tabernacles. Nehemiah refrained from calling a fast day on the day after the holiday; this dates the observance of the “holiday’s son” at least to Nehemiah, unless it was impossible to call a fast day because the 23^rd was a Sabbath. But then the 15^th and the 1^st would have been Fridays and the day of Atonement a Sunday. Since it is assumed that Nehemiah followed rabbinic rules one also assumes that as head of the rabbinic establishment of his time he would have manipulated the calendar to avoid this situation when one could not cook for a big meal before the fast (as the rabbinic calendar also is manipulated to avoid the fast on a Friday when one could not cook for breaking the fast.) (A similar argument is rejected by Tosafot in Roš Haššanah19b s. v. מימות; one must assume that the author was ignorant of this paragraph in the Yerushalmi.). And what about this? Does not Rebbi Onias make light of him who would move it from its place⁶¹An Amora of the first generation; in Halakhah 3:1 he is called R. Ḥanina from Hauran. He was a member of the committee of the Academy of Tiberias which fixed the calendar after Rebbi’s death and opposed all manipulations not justified by astronomical facts.? Rebbi Joḥanan ben Madia said, I computed it and it was not on a Sabbath.

So what did Jeroboam do¹²⁹To commit a new kind of sin.? Because he made two golden calves. But did Israel not make many calves¹³⁰The sin is not new; for the Yerushalmi Jeroboam has part in the World to Come.? Rebbi Simeon ben Ioḥai stated: Thirteen calves did Israel make¹³¹Not a single golden calf but 13.; of these one was common property¹³²Greek δημόσιος, -α, -ον, adj. “belonging to the people”. Also used as noun. to all of them. What is the reason? They said, these are your gods, Israel¹³³Ex. 32:4,8.; this refers to the twelve tribes. This is your god¹³⁴Neh. 9:18., i. e., one common property for all of them.

Why does one read these two sections every day? Rebbi Simon says because they mention lying down and getting up. Rebbi Levi said, because the Ten Commandments are contained in them²⁰⁵Since Rebbi Levi depends heavily on the third section of Shema‘, he cannot agree that in the evening one should recite only two sections. In the Babli (Berakhot 12b), the third section of Shema‘ is singled out for its importance because five of the Ten Commandments are alluded to in it.. “I am the Eternal, your God.” - “Hear²⁰⁶As R. Shelomo ben Adrat (Rashba) points out, שמע can mean “hear, understand, or accept.”, o Israel, The Eternal, our God.” “You should not have any other gods before me.” - “The Eternal is One.” “Do not take the name of the Eternal, your God, in vain.” - “You must love the Eternal, your God.” He who loves the king will not swear in his name and lie. “Remember the Sabbath day to sanctify it.” - “So that you shall remember;” Rebbi said: that is the commandment of Sabbath which is as important as all other commandments of the Torah together, as it is written (Neh. 9:14): “You informed them about Your Sabbath, commandments, laws, and Torah you commanded them, …” to show that it is as important as the other commandments of the Torah²⁰⁷Since the Sabbath alone is given a parallel status to “Torah” in this verse.. “Honor your father and mother” - “So that your days and the days of your children should increase.²⁰⁸This promise is connected with honoring father and mother in the Ten Commandments of Deuteronomy.” “Do not murder” - “You will soon be lost.” He who kills will be killed. “Do not commit adultery” - “Do not stray after your hearts and after your eyes.” Rebbi Levi said: heart and eye are the two agents of sin. It is written (Prov. 23:26) “My son, give Me your heart; your eyes should watch My ways.” The Holy One, Praise to Him, says: If you give me your heart and eyes I know that you are mine²⁰⁹The connection seems to be from the following verse: “Because a dark ditch is the harlot and a source of trouble the strange woman.”. “Do not steal” - “You shall harvest your grain,” not your neighbor’s grain²¹⁰This contradicts the opinion of the Babli, Sanhedrin 86a, that the Ten commandments forbid kidknapping, a capital crime like murder and adultery. The Babli’s opinion is found also in Mekhilta deR. Ismael (Jithro 5), which possibly was edited in the Academy of Rav in Babylonia. The same attitude as here, that all stealing is prohibited, is found in Mekhilta deR. Simeon bar Yoḥai, p. 153.” “Do not testify against your neighbor as a false witness,” - “I am the Lord, your God.” And it is written (Jer. 10:10) “But the Lord is the God of truth.” What is truth? Rebbi Abun said: that (Jer. 10:10) “He is God of life and king of the world.” Rebbi Levi said: The Holy One, praise to Him, said, if you gave false testimony against your neighbor, I count that against you as if you gave testimony against Me that I did not create heaven and earth²¹¹This argument is the base of Rashi’s commentary on Berakhot 14b, on the statement that one is required to end the recitation of Shema‘ with “the Eternal is the God of truth.” Rabbi Abun (Rabin) was a younger contemporary of R. Levi.. “Do not covet your neighbor’s house” - “You shall write them on the doorposts of your house,” your house and not your neighbor’s house.

Our forefather Abraham turned the evil instincts into good ones. What is the reason? (Neh. 9:8): “You found his heart trustworthy before You.” Rebbi Aḥa said, he compromised, from “concluding a covenant with him.” But David could not stand it and killed it in his heart. What is the reason? (Ps. 109:22) “But my heart is slain in me.”

Our forefather Abraham turned the evil instincts into good ones as it is written (Neh. 9:8): “You found his heart trustworthy before You.” Rebbi Aḥa said, he compromised, from “concluding a covenant with him²⁴⁸Abraham compromised with his evil instincts, taking “him” to refer to the evil instincts residing in the heart, not to Abraham..” But David could not stand them and killed them in his heart. What is the reason? (Ps. 109:22) “But my heart is slain²⁴⁹Taking חלל from the noun חָלָל “corpse” (or from Rabbinic Hebrew “empty space”), not from Biblical חיל “to tremble.” in me.”

If was stated: One did not say “Amen” in the Temple. What did they say²⁷⁸In the second Temple.? “Praised be His glorious name forever and ever.” From where²⁷⁹A formulaic word meaning: “From which verse do we know that such and such is true?” that one did not say “Amen” in the Temple? The verse says (Neh. 9:5): “Rise up and praise the Eternal, etc.” From where that this is for every single benediction, the verse says: “And Elevated for every benediction and praise.²⁸⁰The full verse is: Rise up and praise the Eternal, your God, from eternity to eternity they shall praise Your glorious name and Elevated for every benediction and praise. The Tosephta (6:22), quoted Babli 63a, explains that this means: For every single benediction and every single praise.”

Bar Qappara³⁰⁷Bar Qappara belongs to the generation of transfer between Tannaïm and Amoraïm. In the Yerushalmi his words are presented as those of an Amora. The place was chosen here because we discussed required language for benedictions (Shema‘ and Grace); now we turn to required language in general speech. In the Babli, the parallel (13a) appears also at the end of the first Chapter, somewhat disconnected. One may assume that it is mentioned in parallel to the Yerushalmi.
In the printed editions of the Babli, the text is: “Bar Qappara stated”, a Tannaïtic statement. However, in the Munich ms. and the Pisqe RYD the text reads דרש בר קפרא “Bar Qappara preached”, an Amoraïc statement. (It also seems that Rebbi Eliezer, who completes the statement of Bar Qappara in the Babli in parallel to Rebbi Levi in the Yerushalmi, is “Rebbi Eleazar, the son of Bar Qappara’s sister”.) The people who object are determined in the Babli to be Rebbi Yose bar Abin or Rebbi Yose bar Zabida, of the later generation of Galilean Amoraïm. The statements of Bar Qappara and Rebbi Levi/Rebbi Eleazar are not mentioned in any of the Medieval codes, Halakhot Gedolot, Alfasi, Mishneh Torah; their authors took also the text in the Babli as Amoraïc sermon. said: He who calls Abraham Abram transgresses a positive commandment. Rebbi Levi said, a positive and a negative commandment. (Gen. 17:4) “Your name shall not in the future be called Abram”, that is the negative commandment, “But your name shall be Abraham”, that is the positive commandment. They objected: But the Men of the Great Assembly called him Abram, (Neh. 9:7) “You are, o Eternal, the God Who selected Abram”. There is a difference, while he was still Abram You selected him.

The following are written with a he which is not pronounced: when I saw;²⁵Josh. 7, 21, written wa’er’eh and read wa’erë’. and I brought;²⁶ibid. XXIV, 8, written wa’abih and read wa’abi. the lion²⁷2 Sam. 23, 20, written ha’aryeh and read ha’ari. in the Book of Samuel;²⁸This excludes the parallel passage in 1 Chron. 11, 22 where ha’ari is both written and read. was he found;²⁹Jer. 48, 27, written nimẓa’ah but the reading is nimẓa’. and … saw;³⁰ibid. III, 7, written wattir’eh and read watter’ë’. this [city];³¹ibid. XXVI, 6, written hazzothah and read hazzoth. evil;³²Micah 3, 2, written ra‘ah and read ra‘. [the] evil;³³Jer. 18, 10, written hara‘ah and read hara‘. gone down;³⁴ibid. XV, 9, written ba’ah and read ba’. and he shall come;³⁵ibid. XLIII, 11, written uba’ah and read uba’. and a line;³⁶1 Kings 7, 23, written weḳaweh and read weḳaw. and a line;³⁷Zech. 1, 16, as in the preceding note. thoroughly;³⁸V incorrectly gives the keyword as wera‘. Ps. 51, 4, written harbeh and read hereb. them that love me;³⁹Prov. 8, 17, written ’ohabehah and read ’ohabai. and … friend;⁴⁰ibid. XXVII, 10, written were‘eh and read were‘a. deal;⁴¹Ruth 1, 8, written ya‘aseh and read ya‘as. open;⁴²Dan. 9, 18, written piḳḥah and read peḳaḥ. a lion;⁴³Lam. 3, 10, written ’aryeh and read ’ari. V incorrectly connects this with the next word joining them together as one. these;⁴⁴Ezra 5, 15, written ’elleh and read ’el. venison.⁴⁵V incorrectly reads ẓur. Gen. 27, 3, written ẓedah and read ẓayid.
The reverse is the case with the following:⁴⁶In the preceding a written he is not pronounced, but the following are spelt without a he which is to be pronounced. and multiplied;⁴⁷Josh. 24, 3, written wa’ereb and read wa’arbeh. on the housetop;⁴⁸1 Sam. 9, 26, written haggag and read haggagah. and they;⁴⁹2 Sam. 21, 9, written wehem and read wehemmah. be he;⁵⁰1 Kings 1, 37, written yehi and read yihyeh. and … shal be;⁵¹2 Kings 9, 37, written wehayath and read wehayethah. and behold;⁵²Isa. 41, 23, written wenerë and read wenireh. behold;⁵³ibid. LIV, 16, written hen and read hinneh. planted;⁵⁴In Jer. 17, 8, referring to yireh (shall … see) which is spelt without the final hei. Gedaliah;⁵⁵ibid. XL, 16, referring to ta‘aseh (do) which is without the final hei. and … she doted;⁵⁶Ezek. 23, 16, written watta‘gob and read watta‘gebah. the measure;⁵⁷ibid. XLV, 3, where ḥamesh (five) is written and ḥamishshah read. and I shall be glorified;⁵⁸Hag. 1, 8, written we’ekkabed and read we’ekkabedah. three;⁵⁹In Prov. 30, 18, we’arba‘ (yea, four) is written and we’arba‘ah read. she considereth;⁶⁰ibid. XXXI, 16, naṭa‘ (planteth) is written and naṭ‘ah read. she perceiveth;⁶¹ibid. 18, ballayil (by night) is written and ballayelah read. arise;⁶²In Lam. 2, 19, the same variant occurs as in the preceding. remember;⁶³ibid. V, 1, habbeṭ (behold) is written and habbiṭah read. turn Thou us;⁶⁴ibid. 21, wenashub (and we shall be turned) is written and wenashubah read. thou hast declared;⁶⁵1 Sam XXIV, 19, we’at is written and we’attah read. thou … hast cursed;⁶⁶Eccles. 7, 22, where the same variant occurs as in the preceding. Thou hast set;⁶⁷Ps. 90, 8, written shatta and read shattah. Thou hast made;⁶⁸Neh. 9, 6, written ’at and read ’attah. is sore affrighted;⁶⁹In Ps. 6, 4 the same variant occurs as in the preceding. the carved work thereof;⁷⁰ibid. LXXIV, 6, written we‘at and read we‘attah. with her harlotries;⁷¹In Ezek. 23, 43, written ‘at and read ‘attah. turn back;⁷²In Ruth 1, 12, lekna (go your way) omits the final hei. disclose;⁷³ibid. IV, 4, where we’eda‘ (that I may know) is written and read we’ede‘ah. Thou [hast] made an hedge;⁷⁴In Job 1, 10, ’at (Thou) is written and ’attah read. and [he] saw.⁷⁵ibid. XLII, 16, written wayyar and read wayyireh.

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.

“On the eighth day one shall circumcize¹⁶¹Lev. 12:2.,” even on the Sabbath. How can I confirm “its desecrator shall certainly die¹⁶²Ex. 31:14.?” Even for circumcision? How can I confirm “on the eighth day one shall circumcize”? Even on the Sabbath? The verse says “¹⁶¹Lev. 12:2.But on the eighth day one shall circumcize,” even on the Sabbath¹⁶³In the Babylonian versions [Šabbat 132a, Sifra Tazria‘ Pereq 1(4)] the argument for performing circumcision on the Sabbath is based on the expression “on the Sabbath day” and not simply “on the Sabbath”.. In Torah, Prophets, and Hagiographs we find that the Sabbath is as weighty as all other commandments of the Torah¹⁶⁴Cf. Berakhot 1:8, Note 207. The text is copied in Ex. rabba 25(16). [taken together]. In the Torah, “until when will you refuse to keep My Commandments and Teachings¹⁶⁵Ex. 15:28.,” and it is written: “See that the Eternal gave you the Sabbath¹⁶⁶Ex. 15:29. The Sabbath is called “commandments and teachings” when no other prohibitions were yet given to the Israelites..” In Prophets, as is written¹⁶⁷Ez. 20:21.: “But the sons rebelled against Me; My Laws they did not follow” etc., and it is written¹⁶⁸Ez. 20:13. In Ex. rabba the quote is instead from Ez. 20:21, where the Sabbath is the only commandment singled out of all “laws and rules”. The word מאד “much” probably should be deleted.: “My Sabbaths they much desecrated.” In Hagiographs, as it is written: “On Mount Sinai You descended¹⁶⁹Neh. 9:13.,” and it is written: “And about Your holy Sabbath You informed them¹⁷⁰Neh. 9:14; again the Sabbath is the only commandment singled out of all “commandments and laws”.,” etc. Rebbi Eleazar ben Rebbi Abuna said, commandment of Sabbath is written plene¹⁷¹In all other occurrences in the Hebrew Bible the spelling is מִצְוֹת, only at this place it is מִצְווֹת., to inform you that it is as weighty as all other commandments of the Torah. A parable of two ladies who meet and you do not know which one is of higher standing. If one makes room for the other, you know that the other is of higher standing.

“On the eighth day one shall circumcize¹⁶¹Lev. 12:2.,” even on the Sabbath. How can I confirm “its desecrator shall certainly die¹⁶²Ex. 31:14.?” Even for circumcision? How can I confirm “on the eighth day one shall circumcize”? Even on the Sabbath? The verse says “¹⁶¹Lev. 12:2.But on the eighth day one shall circumcize,” even on the Sabbath¹⁶³In the Babylonian versions [Šabbat 132a, Sifra Tazria‘ Pereq 1(4)] the argument for performing circumcision on the Sabbath is based on the expression “on the Sabbath day” and not simply “on the Sabbath”.. In Torah, Prophets, and Hagiographs we find that the Sabbath is as weighty as all other commandments of the Torah¹⁶⁴Cf. Berakhot 1:8, Note 207. The text is copied in Ex. rabba 25(16). [taken together]. In the Torah, “until when will you refuse to keep My Commandments and Teachings¹⁶⁵Ex. 15:28.,” and it is written: “See that the Eternal gave you the Sabbath¹⁶⁶Ex. 15:29. The Sabbath is called “commandments and teachings” when no other prohibitions were yet given to the Israelites..” In Prophets, as is written¹⁶⁷Ez. 20:21.: “But the sons rebelled against Me; My Laws they did not follow” etc., and it is written¹⁶⁸Ez. 20:13. In Ex. rabba the quote is instead from Ez. 20:21, where the Sabbath is the only commandment singled out of all “laws and rules”. The word מאד “much” probably should be deleted.: “My Sabbaths they much desecrated.” In Hagiographs, as it is written: “On Mount Sinai You descended¹⁶⁹Neh. 9:13.,” and it is written: “And about Your holy Sabbath You informed them¹⁷⁰Neh. 9:14; again the Sabbath is the only commandment singled out of all “commandments and laws”.,” etc. Rebbi Eleazar ben Rebbi Abuna said, commandment of Sabbath is written plene¹⁷¹In all other occurrences in the Hebrew Bible the spelling is מִצְוֹת, only at this place it is מִצְווֹת., to inform you that it is as weighty as all other commandments of the Torah. A parable of two ladies who meet and you do not know which one is of higher standing. If one makes room for the other, you know that the other is of higher standing.

HALAKHAH: It was stated: “One does not answer ‘Amen’ in the Temple. What did they say? ‘Praised be the glory of His Kingdom forever and ever.’ And from where that one does not answer ‘Amen’ in the Temple? The verse says¹⁷⁹Neh. 9:5., Arise, praise the Eternal, your God, forever and ever. From where for every single benediction? The verse says, and exalted over all praise and glory.¹⁸⁰Tosephta 1:11. Babli 16b, Berakhot 63a, Soṭa40b; Yerushalmi Berakhot9:7 (Notes 278–280).”

The mafṭir recites also the parts of the Shema‘.¹⁸This is explained below. The recitation of the Shema‘ is deemed to be a great honour which compensates for the lesser dignity conferred by the reading of the hafṭarah. Of what Shema‘ has this been said?¹⁹The Shema‘ is recited several times during the service. Of the one [recited when] the scroll of the Torah [is taken from the ark].²⁰Cf. the next Rule. How does one begin?²¹The collection of Biblical verses recited when the Torah scroll is taken from the ark. Happy are they that dwell in Thy house.²²Ps. 84, 5. Then the mafṭir stands and recites, There is none like unto Thee among the gods, O Lord; and there are no works like Thine.²³ibid. LXXXVI, 8. Who is like unto Thee, O Lord, among the mighty? Who is like unto Thee, glorious in holiness, fearful in praises, doing wonders?²⁴Ex. 15, 11. Thy kingdom is a kingdom for all ages, and Thy dominion endureth throughout all generations.²⁵Ps. 145, 13. The Lord is King, the Lord hath reigned, the Lord shall reign for ever and ever.²⁶Compounded from Ps. 10, 16, XCIII, 1 (E.V. reigneth) and Ex. 15, 18. The Lord was pleased, for His righteousness’ sake, to make the teaching great and glorious.²⁷Isa. 42, 21. The Lord will give strength unto His people; the Lord will bless His people with peace.²⁸Ps. 29, 11. Thou art the Lord, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are therein, the seas and all that is in them and Thou preservest them all; and the host of heaven worshippeth Thee.²⁹Neh. 9, 6.