Talmud su Salmi 17:78

What did Manasse do? It is written¹⁶⁵2K. 20:1, Is. 38:1.: In these days, Hezekias became critically ill, etc., for you will die, you will not live. For you will die, in this world, you will not live, in the Future World. He asked him, why? He answered him, because you did not want to have children¹⁶⁶Babli Berakhot 10a.. He asked him, why do you not want to have children? He answered him, I saw that I will have an evil son; therefore, I do not want to have children. He told him, marry my daughter¹⁶⁷Manasse was born after Hezekias’s illness; his mother’s name is given without patronymic., maybe descending from me and you he will become a good person. Nevertheless the result was only a bad person. That is what is written¹⁶⁸Is. 32:7., but my vessels, his vessels are bad. He told him, I am not listening to you, I only am jumping on what my ancestor said, who told me¹⁶⁹A slightly different version is in Taˋaniot 2:1 (65b l.3), Eccl. rabba 7(29), Tanhuma Noah 8. The Yerushalmi version is the basis of a central piece of the Ashkenazic service of New Year’s day (in the Eastern European version also of the Day of Atonement). The Babli version (Roš Haššanah 16b) is quite different., if you see bad dreams or bad visions do jump onto three things and you will be saved. These are: prayer, giving alms, and repentance. All three from one verse¹⁷⁰2Chr. 7:14.: If My people, over whom My Name is called, are subdued and they will pray, that refers to prayer, and they will ask before me, that refers to giving alms, as you say¹⁷¹Ps. 17:15., I, by giving alms, shall see Your Face, I shall be satiated in waking by Your image. They shall repent their evil ways, that is repentance. If they did this, what is written there? I shall listen from Heaven, forgive their sins, and heal their land. Immediately, he turned, as is written.

“One may not judge him.” Because from You my judgment will come⁷⁵Ps. 17:2. Only God judges the king.. Rebbi Isaac in the name of Rebbi: To provide the judgment of His servant and the judgment of His people Israel day by day⁷⁶1K. 8:59..

Clarification⁶⁶The following digressions are induced by the story told before of a few grapes in Sepphoris weighing together seven pounds. Most of these stories are also quoted, in changed form, in Babli Ketubot 111b–112a; the first ones also, very much changed, in Baba Batra 91b.
כרם usually means “vineyard,” but in Jud. 15:5 כרם זית is a plantation of olive trees.. Rebbi Abbahu, Rebbi Yose ben Ḥanina, and Rebbi Simeon ben Laqish passed by the orchard of Doron⁶⁷It is not clear whether this is a personal or topographical name.. The sharecropper brought them one peach⁶⁸Greek περσικὸν μῆλον, τὸ, also περσικός, ὁ, “Persian apple.”; they and their donkeys ate from it and left some over. They estimated it to be like a dish⁶⁹Greek λοπάς, -άδος, ἡ, “plate.” from Kefar Ḥananiah⁷⁰A place in Galilee famous for its pottery, possibly Kafr Anan. that contains a seah of lentils. After a time they passed by there, he brought them two or three peaches in one hand. They said to him, we would like some from that tree. He said to them, they are from it. On that, they quoted (Ps. 107:34): “A fruit-bearing land into salt flats, because of the evil of its inhabitants.”

‘In which way should one honour his teacher’, etc.? It has been taught:¹⁹B.M. 86b-87a (Sonc. ed., p. 500). Michael came to bring good tidings to Sarah,²⁰That a son would be born to her. Gabriel to overthrow Sodom, and Raphael to heal Abraham.²¹Of the effects of his circumcision. Some say that Raphael came to bring good tidings to Sarah and to heal,²²Abimelech. as it is stated, And God healed Abimelech,²³Gen. 20, 17. Michael and Gabriel to overthrow Sodom. What is the reason for the first view? [Because it is stated,] And He overthrew those cities.²⁴ibid. XIX, 25, where the verb is singular. And what is the reason for the opinion of the others? [Because it is stated,] And the two angels came to Sodom.²⁵ibid. 1. Why is it that with Abraham [the angels said], So do, as thou hast said,²⁶ibid. XVIII, 5. but with Lot, Nay; but we will abide in the broad place all night?²⁷ibid. XIX, 2. R. Eleazar said: Infer from this that one may display reluctance²⁸By refusing his invitation. towards an inferior but not a superior. The Rabbis taught:²⁹Suk. 52b (Sonc. ed., p. 251), an explanation of the seven shepherds of whom Micah 5, 4. speaks. In the time to come the son of David will be in the middle, Adam, Seth and Methuselah on his right, and Abraham, Jacob and Moses on his left. Why is Isaac omitted? Raba said: Isaac is better than they because to him all Israel declare, For thou art our Father.³⁰Isa. 63, 16. For the allusion, cf. Shab. 89b (Sonc. ed., p. 426). If so, Esau ascended into Paradise.³¹Since he was Isaac’s son. That is why Scripture states, For thou art our Father: children are like their father—as the father did not repudiate the covenant so too the children. And whence do we know this? It is stated, I will prepare thee unto blood, and blood shall pursue thee; surely thou hast hated thine own blood, therefore blood shall pursue thee.³²Ezek. 35, 6. Ezekiel’s prophecy is directed against Mount Seir, the home of Esau (cf. Gen. 33, 16). Did Esau hate blood? Were not all his deeds connected with the shedding of blood, as it is stated, He is like a lion that is eager to tear in pieces, and like a young lion lurking in secret places?³³Ps. 17, 12. Like is dimyono in the Heb. and is spelt without the waw. Whence do you infer this? Perhaps he was only out to rob? No, since it states dimyeno and not dimyono;³⁴This form of the word is understood as being more closely connected with dam, ‘blood’. so draw this conclusion.

Should one not say the same for Hallel? Not all people are there⁸⁴Since Hallel draws large crowds and they respond in chorus “hallelujah” to the reader’s words (cf. Šabbat16, Note 59), the service also could be mistaken as start of an insurrection.. Then should one not say the same for blowing, not all people are there⁸⁵This makes R. Joḥanan ’s explanation unlikely.? Rebbi Jonah said, it is written, day, day they will seek⁸⁶Is.58:2, read as asserting that on two days of the year everybody comes (early) to the synagogue, New Year’s day and the Seventh day of Tabernacles., that is shofar blowing and willow twigs. Rebbi Joshua ben Levi in the name of Rebbi Alexander heard it from the following: ⁸⁷Ps.17:2.Eternal, listen to sincerity, this is the reading of the shema`. Take note of my song, this is the song of Torah<sup>88</sup>The recitation of the Torah following musical accents.. Listen to my prayer, this is prayer. Disregard swindling lips, this is musaf. What is written afterwards? From before You may my judgment come<sup>89</sup>Ps.17:3. This makes blowing at musaf a Davidic institution, contradicting R. Joḥanan ’s explanation.. Rebbi Aḥa bar Pappus said before Rebbi Ze`ira, there is a difference, since the obligation of the day is in musaf⁹⁰The biblical obligations of the day are all expressed in terms of the musaf sacrifice.. Rebbi Taḥlifa from Caesarea said, the verse says so: A day of shofar blowing, and you shall make⁹¹Num. 29:1–2.. Rebbi Eleazar ben Rebbi Yose in the name of Rebbi Yose bar Qaṣarta: For all sacrifices it is written and you shall offer, but here is written, you shall make⁹²New Year’s Day’s musaf is the only one characterized as doing, not offering. This is taken as a hint that some other activity besides sacrificing is involved, referring to blowing the shofar... The Holy One, praise to Him, said to them, since you came before Me in judgment on New Year’s day and left in peace, I consider it as if you were newly created⁹³One could vocalize בִּרְייָה חֲדָשָׁה “a new creature”..

Should one not say the same for Hallel? Not all people are there⁸⁴Since Hallel draws large crowds and they respond in chorus “hallelujah” to the reader’s words (cf. Šabbat16, Note 59), the service also could be mistaken as start of an insurrection.. Then should one not say the same for blowing, not all people are there⁸⁵This makes R. Joḥanan ’s explanation unlikely.? Rebbi Jonah said, it is written, day, day they will seek⁸⁶Is.58:2, read as asserting that on two days of the year everybody comes (early) to the synagogue, New Year’s day and the Seventh day of Tabernacles., that is shofar blowing and willow twigs. Rebbi Joshua ben Levi in the name of Rebbi Alexander heard it from the following: ⁸⁷Ps.17:2.Eternal, listen to sincerity, this is the reading of the shema`. Take note of my song, this is the song of Torah<sup>88</sup>The recitation of the Torah following musical accents.. Listen to my prayer, this is prayer. Disregard swindling lips, this is musaf. What is written afterwards? From before You may my judgment come<sup>89</sup>Ps.17:3. This makes blowing at musaf a Davidic institution, contradicting R. Joḥanan ’s explanation.. Rebbi Aḥa bar Pappus said before Rebbi Ze`ira, there is a difference, since the obligation of the day is in musaf⁹⁰The biblical obligations of the day are all expressed in terms of the musaf sacrifice.. Rebbi Taḥlifa from Caesarea said, the verse says so: A day of shofar blowing, and you shall make⁹¹Num. 29:1–2.. Rebbi Eleazar ben Rebbi Yose in the name of Rebbi Yose bar Qaṣarta: For all sacrifices it is written and you shall offer, but here is written, you shall make⁹²New Year’s Day’s musaf is the only one characterized as doing, not offering. This is taken as a hint that some other activity besides sacrificing is involved, referring to blowing the shofar... The Holy One, praise to Him, said to them, since you came before Me in judgment on New Year’s day and left in peace, I consider it as if you were newly created⁹³One could vocalize בִּרְייָה חֲדָשָׁה “a new creature”..