Talmud su Proverbi 14:37

“At 52, the death of the prophet Saul¹⁴Error for “Samuel”, found uncorrected in ms. and the editio princeps. The tradition is from Seder ‘Olam 13 (cf. the author’s edition, Northvale N.J. 1998, pp. 129–135) and is reported in the Babli Ta‘anit 5b, Mo‘ed Qaṭan 28a. The material is Tannaïtic in Seder ‘Olam and the Babli, a further argument that Seder ‘Olam is a compilation of the Babylonian academies. Samuel at his retirement describes himself (1S. 12:2) as “old and white-haired”..” Rebbi Abba the son of Rebbi Pappai in¹⁵An Amora of the fifth Galilean generation, usually reporting sayings of R. Levi. the name of Rebbi Levi; Rebbi Joshua from Sikhnin in the name of Rebbi Joshua ben Levi (Prov. 14:23): “From all toil there will be gain but from talk of lips only want.” Hannah, because she prayed too much, shortened Samuel’s life, since she said (1S. 1:22): “He shall dwell there forever.¹⁶However, this statement is not part of Hannah’s prayer but her argument to her husband. Samuel was a Levite from the family of Gersom (1Chr. 6:13).” But the “forever” of a Levite is only 50 years, as it is written (Num. 8:25): “At the age of 50 years he shall retire from the workforce.¹⁷In verse 8:26 it is stated that the retired Levite may continue as a watchman.” But this one lived 52 years? Rebbi Yose ben Rebbi Abun said, two years until she weaned him.

³¹From here to the end of the Halakhah the text is from Berakhot 4:1, Notes 64–124 (ב). From where Ne`ilah<sup>2</sup>Ne`ilah, a synagogue service close to sundown.? Rebbi [Levi]³²Corrector’s addition from Berakhot. said: Even if you prolong your prayers I shall not hear²⁹Is. 1:15.. From here that everyone who increases his prayers will be answered³³Since Isaiah presents this as a particular curse, it follows that as a rule people will be heard if they increase their prayers.. The argument of Rebbi Levi is inverted. There says Rebbi Abba the son of Rebbi Pappai, Rebbi Joshua of Sikhnin in the name of Rebbi Levi: In all excitement there is something superfluous; and the word of the lips is but for deficit³⁴Prov. 14:23.. Hannah, because she prayed too long, reduced the years of Samuel because she said, he shall dwell there forever³⁵1Sam. 1:22; not part of Hannah’s prayer but a statement to her husband. but “forever” for a Levite is only 50 years, as it is written: at age fifty he should return from the worshipping hosts³⁶Num. 8:25.. But in fact it was 52³⁷Not a biblical statement but an inference of Seder Olam Chapter 13 (in the author’s edition pp. 134–135.). Rebbi Yose ben Rebbi Abun said two years until she weaned him. And here you say so? One for private, the other for public prayers. Rebbi Ḥiyya in the name of Rebbi Joḥanan, Rebbi Simeon bar Ḥalaphta in the name of Rebbi Meïr: when she prayed very long³⁸1 Sam. 1:12.; it follows that everyone who extends his prayers will be answered³⁹Denied in Babli Berakhot 32b..

From where about Neïlah⁶⁴The additional, fifth prayer close to the end of Yom Kippur and the major fasts in a draught.? Rebbi Levi said: (Is. 1:15) “Even if you prolong your prayers.⁶⁵The argument is from the full sentence: “Even if you augment your prayers, I shall not hear.” Since Isaiah presents this as a particular curse, it follows that, otherwise, if the people increase their prayers they will be heard.” From here that everyone who increases his prayers will be answered. The argument of Rebbi Levi is inverted. There says Rebbi Abba, the son of Rebbi Pappai⁶⁶Amora of the fourth generation, student of Rebbi Joshua from Sikhnin (Suknin in Lower Galilee), a student of Rebbi Levi. Only aggadic material is transmitted by these two sages., Rebbi Joshua of Sikhnin in the name of Rebbi Levi (Prov. 14:23) “In all excitement there is something superfluous; and the word of the lips is but for deficit.” Hannah, because she prayed too long, reduced the years of Samuel because she said (1Sam. 1:22) “He shall dwell there forever” but “forever” for a Levite is only 50 years, as it is written (Num. 8:25): “At age fifty he should return from the worshipping hosts⁶⁷In fact, Hannah gave that detailed dedication not in her prayer but only when she explained to her husband that she would not come with him to Shiloh until she had weaned the baby, so that the boy could stay in the Tabernacle for the rest of his life. A Levite could serve (as carrier) only to age 50.”. But in fact it was 52⁶⁸There is no Biblical source that gives Samuel 52 years; this Yerushalmi tradition is the result of a computation detailed in Midrash Seder Olam, Chap.13, and is based on the assertion (1Sam. 13:1) that Saul ruled only for two years, and on certain not obvious principles of interpretation of the Bible. Shiloh was destroyed when Samuel was still relatively young and afterwards he never lived near the Tabernacle again.. Rebbi Yose ben Rebbi Abun said two years until she weaned him. And here you say so⁶⁹That additional prayer is always good. The answer is that additional prayers are guaranteed to be heard only if the entire congregation prays together.? If he ever said it, one for private the other for public prayers. Rebbi Ḥiyya⁷⁰R. Ḥiyya bar Abba. In the Babli (32b) he supports the negative opinion of Rebbi Levi in the name of R. Yoḥanan, at least in the case that somebody prays with the certain idea that he must be heard. The Yerushalmi clearly accepts the first statement of R. Levi but not the second one. in the name of Rebbi Yoḥanan, Rebbi Simeon bar Ḥalaphta in the name of Rebbi Meïr (1Sam. 1:12): “When she prayed very long before the Eternal,” it follows that everyone who extends his prayers will be answered.

We have stated⁹¹Mishnah Niddah 7:1.: “Rebbi Yose said, dried flesh from a corpse which even if soaked⁹²The Babli, Niddah 56a, explains soaking 24 hours in lukewarm water. will not return to its former status is pure⁹³In the Babli, Niddah 56a, this is qualified to mean that there is no impurity of flesh, but there is impurity of decay (requiring a spoonful for impurity.). What is Rebbi Yose’s reason? Did he not infer this from a carcass? From a carcass, since a dried carcass is pure⁹⁴Babli, Niddah 56a., so also a dried corpse should be pure. Rebbi Immi asked: Since a foul-smelling carcass is pure⁹⁵Babli, Bekhorot 23b. The argument is based on Deut. 14:21 which requires the animal carcass to be given to the non-Jewish resident or sold to the stranger. It is inferred that once a carcass can no longer be given away or sold, it has lost its legal standing as carcass. This corresponds to the rule, expounded at length in Tractate Kelim, that impure objects become pure once they have lost any commercial value., would a foul-smelling corpse also be pure? Then there can be no decayed matter for Rebbi Yose! It was found stated in Rebbi Yose’s name that there was decayed matter⁹³In the Babli, Niddah 56a, this is qualified to mean that there is no impurity of flesh, but there is impurity of decay (requiring a spoonful for impurity.). The colleagues asked before Rebbi Yose: Since a carcass has no decay⁹⁶By the argument of Note 95, a decaying animal carcass has no commercial value and, therefore, is pure. “No decay” means “no impurity classified under the heading of ‘decay’ ”., so a corpse should have no decay! He told them that he inferred from an animal only for the flesh, not for the bones. There is no decay from flesh⁹⁷The argument of the colleagues is well taken; R. Yose accepts the impurity of human decay only for decaying bone material, not for decayed flesh., there is decay from bones, as Bar Qappara stated, “decay of bones is jealousy⁹⁸Prov. 14:30..” Rebbi Yannai said, “or a grave⁹⁹Num. 19:20. This is a new statement. Touching a grave induces the impurity of the dead irrespective of the age of the grave and the person buried while in the opinion of R. Simeon ben Ioḥai only a Jewish corpse induces the impurity of a “tent” (Babli Yebamot 61a.) The Babli concurs (loc. cit.). R. Yannai’s statement is attributed in the Babli, 54a, to his student R. Simeon ben Laqish.”, even if one touched the first Adam’s grave. The colleagues say, he¹⁰⁰As confirmed by a fragment of baraita, Bar Qappara holds that any root may represent all 6 permutations of its letters. This cannot be classified as a derivation; it is a hint.) transposes the verse: “or a grave qbr” means “or decay rqb”. Bar Qappara stated, “or a grave qbr”, “or decay rqb”.

Rabban Gamliel the Elder spoke about four kinds of students: the impure fish, the pure fish, the fish from the Jordan, the fish from the Great Sea. What is the impure fish? A child of the poor, who has learned Tanakh, Mishnah, Midrash, Halakhah, and Aggadah, but has no knowledge. What is the pure fish? A child of the rich, who has learned Tanakh, Mishnah, Midrash, Halakhah, and Aggadah, and has knowledge. What is the fish from the Jordan? A scholar who has learned Tanakh, Mishnah, Midrash, Halakhah, and Aggadah, but does not know how to comment upon it. What is the fish from the Great Sea? A scholar who has learned Tanakh, Mishnah, Midrash, Halakhah, and Aggadah, and knows how to comment upon it.