Talmud su Salmi 116:13

²³For an explanation of this paragraph, see the author’s The Scholar’s Haggadah, pp. 186–187. From where the Four Cups? Rebbi Joḥanan in the name of Rebbi Benaiah: Corresponding to the four deliveries²⁴Ex. 6:7–8.: Therefore, say to the Children of Israel, I am the Eternal, and I shall take you out, etc. And I shall take you as My people, etc. I shall take you, I shall save you, I shall free you, I shall take you. Rebbi Joshua ben Levi said, corresponding to the four cups of Pharao: The cup of Pharao was in my hand; I took the grapes and squeezed them into Pharao ’s cup, and gave the cup in Pharao ’s hand. You will give the cup in the hand of Pharao²⁵Gen. 40:11,13. The relation to Passover is explained in Targum Pseudo-Jonathan ad loc.. Rebbi Levi said, corresponding to the four kingdoms. But our teachers say, corresponding to the four cups of doom that the Holy One, praise to Him, will make the Gentiles drink at the end of days. Truly, so said the Eternal, the God of Israel, to me: take this cup of the wine of wrath²⁶Jer. 23:15.. The golden cup of Babylon is in the hand of the Eternal²⁷Jer. 51:7.. Truly a cup is in the hand of the Eternal, intoxicating wine, fully to be mixed; He shall sprinkle from it but its dregs shall be drunk, squeezed to the last, by all the wicked of the earth²⁸Ps. 75:9.. He shall let coals rain on the wicked; fire, sulphur, and burning wind is the portion of their cup²⁹Ps. 11:6.. What does the portion of their cup mean? R. Abun said: a double cup³⁰Greek διπλόν ποτήριον, τό. like the double cup taken after a thermal bath. And in accordance with this correspondingly the Holy One, praised be He, will let Israel drink four cups of consolation at the End of Days: The Eternal is the portion of my part and my cup³¹Ps. 16:5.. You anointed my head with oil; my cup is overflowing³²Ps.23:5.. I shall lift up the cup of salvations³³Ps.116:13. counts for two.

But the sages²³⁶In the Babli (60b) this is ascribed to R. Tanḥum, the following statement of R. Yudan bar Pelaiah is attributed to “rabbis”. say (Ps. 116:13): “I lift the cup of salvation, I call on the Name of the Eternal, trouble and sorrow I will find, but on the Name of the Eternal I shall call.” Whatever may happen to me, I shall call on the Name of the Eternal. Rebbi Yudan bar Pelaya²³⁷A late Amora, student of R. Jonah, whose name is frequently corrupted in Talmud and Midrashim. said: This is what Job said (Job 1:21): “The Eternal gave, and the Eternal took, may the Name of the Eternal be praised!” When He gave, He gave in mercy; when He took, He took in mercy. In addition, when He gave, He did not consult anybody, but when He took, He consulted His Court²³⁸The proof is in the next sentence. The text is elliptic and one has to add: “As R. Eleazar said” (three generations before R. Yudan; otherwise the homilies are arranged chronologically.) The court is the Heavenly Court of Law.. Rebbi Eleazar said, everwhere it says “and the Eternal” it means Him and His Court. The paradigm²³⁹Literally “Father’s building.” The theory behind this expression is that each word in the Torah has a unique meaning. If the meaning of a term is clear in one verse, “this built a father for all occurrences of this word,” one of the hermeneutical rules of R. Ismael for the understanding of the Torah. Its validity is extended to all of the Bible as rule #8 of the 32 rules of R. Eliezer, son of R. Yose the Galilean. of this is (1K. 22:23): “And the Eternal spoke woe over you²⁴⁰The prophecy of Michaihu starts with his vision of the Eternal surrounded by all the Hosts of Heaven..”