Talmud su Salmi 10:78

It was stated⁷⁰Tosephta 1:2, Babli 6b, Yebamot 92a.: Rebbi Eliezer ben Rebbi Yose the Galilean says, the person who arranges a compromise is sinning⁷¹It is clear from the following paragraphs and the parallels, that the statement is interpreted to apply to cases where either the trial already has started or where existing law allows a clear decision., and the one who praises a compromiser is like a blasphemer before the Omnipresent, as it is said⁷²Ps. 10:3.: he who blesses a compromiser slanders the Eternal! The law should pierce the mountain, as Moses did⁷³Who ordered ail people with suits to appear before him for judgment (Ex. 18:16) and did not invite them to an arbitration panel.. But Aaron promoted peace⁷⁴The midrash (Avot dR. Nathan I 12, II 24) explains that he dissuaded people from going to court. This is preferable according to everybody., as it is said⁷⁵Mal. 2:6., in peace and straightness he went with Me.

It was stated⁷⁰Tosephta 1:2, Babli 6b, Yebamot 92a.: ⁷⁶Babli Bava qamma 94a. In other Yerushalmi sources (Hallah 1:9 Notes 218–221; Šabbat 13:3 14a l. 50) it is an Amoraic statement.“Rebbi Eliezer ben Jacob says, why does the verse say⁷²Ps. 10:3., he who blesses unlawful gain slanders the Eternal? They gave a parable, to what can this be compared? To one who stole a se’ah of wheat, brought it to the baker, separated its ḥallah⁷⁷To avoid committing a deadly sin. If he recites the required blessing, he commits an intentional sin; if he induces the baker to recite the blessings, the baker commits an unintended sin and the thief violates the commandment not to put a stone in the way of a blind man., and fed it to his children. He pronounces blessings but it is blasphemy.

⁷⁸In the Tosephta (1:3) an anonymous statement. Rebbi Meir says, why does the verse say⁷²Ps. 10:3., he who blesses unlawful gain slanders the Eternal? These are Joseph’s brothers, as it is is said⁷⁹Gen. 37:26.: What is the gain if we slay our brother, etc.”

⁵²This is from Ḥallah 1:9 (ח), Notes 218–223. In the Babli (Sanhedrin 6b, Bava Qamma 94a) and in Yerushalmi Sanhedrin1:1 (Notes 70–72) this is a tannaitic statement. Here, the argument is that a religious obligation, like eating mazzah on Passover, cannot be fulfilled in a sinful way. The Babli insists that not even the regular benedictions before and after eating can be recited if the food is stolen or robbed. It was stated: It is forbidden to recite a benediction over a robbed mazzah. Rebbi Hoshaia said, because of he who recites the blessing over a piece of bread blasphemes⁵³Ps. 10:3. Usually, the verse is read to mean: “Certainly, the wicked one praises his own desires; he who blesses unlawful gain slanders the Eternal! The Tosephta (Sanhedrin 1:2) explains the verse as referring to judges who do not follow the rules.. Rebbi Jonah said, that is, originally. But in the end, does he not incur a monetary obligation⁵⁴The robber certainly cannot recite a benediction for robbed food, but after he ate it he acquired the food (or if he robbed flour he acquired it by baking) and is no longer required to return the robbed piece but has to pay. In that stage, the robber seems to be in the same position as a buyer who is slow in paying and one does not understand why he should not recite grace.? Rebbi Jonah said, no sin can be a good deed⁵⁵A good deed done by immoral means is no good deed at all and no religious obligation can be satisfied in this way. He declares his first argument faulty.. Rebbi Yose said, no good deed can be a sin⁵⁶He accepts R. Jonah’s original logic.. Rebbi Ila said, these are the commandments⁵⁷Lev. 27:34.. If you did them the way they were commanded they are a good deeds; otherwise they are not good deeds⁵⁸He sides with R. Jonah’s final position against R. Yose..

It happened that the son of Rabban Gamliel fell ill and he sent two scholars to Rebbi Ḥanina ben Dosa in the latter’s city. He said to them, wait until I go to the upper floor. He went to the upper floor, came back, and said to them: I am sure that Rabban Gamliel’s son will get respite from his sickness. They noted that at this hour he asked for food¹⁷⁷In the Babli (34b) he is reported to have asked for water.. Rebbi Samuel ben Rebbi Naḥmani said: If you were able to concentrate your attention on your prayer, you are told that your prayer was heard. What is the reason? (Ps. 10:17) “You prepare their hearts, You will listen with Your ears.¹⁷⁸The first “you” refers to the person, the others to God.” Rebbi Joshua ben Levi said: If a person’s lips bore fruit¹⁷⁹Not only that he concentrated his attention as required by R. Samuel ben Naḥmani, but that his lips produced a well-formed result. he is told that his prayer was heard. What is the reason? (Is. 57:19) “He Who created the fruit of lips: peace, peace to the far and the near said the Eternal, I shall heal him.”

It was stated: It is forbidden to recite a benediction over a robbed maẓẓah²¹⁸The parallel is in Šabbat 13:3 (fol. 14a); in the Babli (Sanhedrin 6b, Baba Qama 94a) and in Yerushalmi Sanhedrin 1:1 (fol. 18b) this is a tannaïtic statement. Here, the argument is that a religious obligation, like eating maẓẓah on Passover, cannot be fulfilled in a sinful way. The Babli insists that not even the regular benedictions before and after eating can be recited if the food is stolen or robbed.. Rebbi Hoshaia said, because of (Ps. 10:3): “He who recites the blessing over a piece of bread blasphemes.²¹⁹Usually, the verse is read to mean: “Certainly, the wicked one praises his own desires; he who blesses unlawful gain slanders the Eternal!” The Tosephta (Sanhedrin 1:2) explains the verse as referring to judges who do not follow the rules.” Rebbi Jonah said, that is, originally. But in the end, does he not incur a monetary obligation²²⁰The robber certainly cannot recite a benediction for robbed food, but after he ate it he acquired the food (or if he robbed flour he acquired it by baking) and is no longer required to return the robbed piece but has to pay. In that stage, the robber seems to be in the same position as a buyer who is slow in paying and one does not understand why he should not recite grace.? Rebbi Jonah said, no sin can be a good deed²²¹A good deed done by immoral means is no good deed at all and no religious obligation can be satisfied in this way. He declares his first argument faulty.. Rebbi Yose said, no good deed can be a sin²²²He accepts R. Jonah’s logic, cf. Note 159.. Rebbi Hila said, (Lev. 27:34): “These are the commandments.” If you did them they way they were commanded they are a good deeds; otherwise they are not good deeds²²³He sides with R. Jonah against R. Yose..

The following are written as one word and read as two words: fortune is come;⁷⁶Gen. 30, 11, written baggad and read ba’gad. a fiery law;⁷⁷Deut. 33, 2, written ’eshdath and read ’esh dath. consumed of the fire;⁷⁸Jer. 6, 29, written me’eshtam and read me’esh tam. what mean ye;⁷⁹Isa. 3, 15, written mallakem and read mah lakem. and, behold, he;⁸⁰Jer. 18, 3, written wehinnehu and read wehinneh hu’. what they;⁸¹Ezek. 8, 6, written mahem and read mah hem. Bani, of;⁸²1 Chron. 9, 4, written Binyamin and read Bani min. of the Benjamites;⁸³ibid. XXVII, 12, written lebenyemini and read labben yemini. the helpless;⁸⁴Ps. 10, 10, written ḥelka’im and read ḥel ka’im. may He incite death;⁸⁵ibid. LV, 16, written yashshimaweth and read yashshi maweth. of the proud oppressors;⁸⁶ibid. CXXIII, 4, written lig’eyonim and read lig’ë yonim. out of the whirlwind;⁸⁷Job 38, 1, written minhasse‘arah and read min hasse‘arah. out of a whirlwind;⁸⁸ibid. XL, 6, written minse‘arah and read min se‘arah. were broken down.⁸⁹Neh. 2, 13, written hammeperuẓim and read hem peruẓim.
The reverse of the above are the following:⁹⁰Which are written as two words and read as one. when … were merry;⁹¹Judg. 16, 25, written ki ṭob and read ḳetob. of Benjamin;⁹²1 Sam. 9, 1, written mibben yamin and read mibbinyamin. that … may be increased;⁹³Isa. 9, 6, written lamed-mem resh-beth-he and read lemarbeh. out of the cave;⁹⁴1 Sam. 24. 8, written min hamme‘arah and read mehamme‘arah. by Myself;⁹⁵Isa. 44, 24, written mi’itti and read me’itti. with their axes;⁹⁶2 Chron. 34, 6, written beḥar bothehem and read beḥarbothehem. from the daughter;⁹⁷Lam. 1, 6, written min bath and read mibbath. like the ostriches.⁹⁸ibid. IV, 3, written kaye ‘enim and read kayye‘enim.

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.