Talmud su Salmi 62:78

He who has a preponderance of merit inherits paradise. He who has a preponderance of sins inherits hell. What if he is in equilibrium? Rebbi Yose ben Ḥanina said, it does not say “He lifts sins” but rather He lifts sin¹¹Ex. 34:7, Michal 7:18.. The Holy One, praise to Him, removes one document from the sins and the merits tilt. Rebbi Eleazar said, kindness is Yours, o Master, because You repay everyone according to his deeds¹²Ps. 62:13., and if he has none, You give him from Yours. This is the opinion of Rebbi Eleazar, because Rebbi Eleazar said, and much kindness¹³Ex. 34:7., He turns towards kindness.

“Vain” and “untruth” both were said together, which is impossible for the mouth to say and the ear to hear⁵⁰The two versions of the Ninth Commandment, Ex. 20:16 and Deut. 5:17, both are Sinaitic versions which had been said in parallel and were written serially.. “Remember” and “keep”⁵¹The two versions of the Fourth Commandment, Ex. 20:8 and Deut. 5:12. The first two examples are also in the Babli, Šebuot 20b, this example only in Babli Roš Haššanah 27a, Mekhilta dR. Simeon ben Ioḥai 20:5 (p. 148). A parallel text from here to the end of the Halakhah is Sifry Deut. 233; Midrash Tannaïm p. 138 (Midrash Haggadol Deut. 22:11), Mekhilta dR. Ismael Yitro Chap. 7. both were said together, which is impossible for the mouth to say and the ear to hear. “Its desecrator shall be put to death” and “two unblemished one year old sheep⁵²From here to the end of the paragraph one speaks of laws that contradict one another, not different parallel texts. Another approach to the problem of contradiction in pentateuchal legislation is in Sifry Num. 3; a radically different one in Babli Ḥulin109b, where Yalta, Rav Naḥman’s wife, holds that all of Sinaitic legislation has exceptions (in contrast to the commandments given to Noah which represent Natural Law and are without exceptions).” both were said together⁵³The first verse is Ex. 31:14 on the observation of the Sabbath, the second is Num. 28:9 on the Sabbath sacrifice which requires many actions which if performed outside the Temple on a Sabbath would be capital crimes., which is impossible for the mouth to say and the ear to hear. “The nakedness of your brother’s wife you shall not uncover⁵⁴Lev. 18:16.”, “her brother-in-law shall come to her⁵⁵Deut. 25:5; cf. Introduction to Tractate Yebamot.”, both were said together. “You shall not move real property from one tribe to another,” “any daughter inheriting real property,” both together⁵⁶On the face of it, both verses, Num. 36:8–9, say the same, viz., that an heiress may marry only a man of her own tribe. The explanation is given in Babli Baba batra 111b, where it is shown that the entire chapter 36 only refers to the daughters of Ṣelofḥad; for all others only the rules of Num. 27:7–11 are applicable without restrictions. In this case, Num. 36:8–9 is the exception from Num. 27:8.. “Fringes you shall make for yourself,” “do not wear sha‘ṭnez”, both were said together⁵⁷In Deut. 22:11, wearing wool and linen together is forbidden. In v. 12, any garment, including linen ones, is required to have fringes, which according to Num. 15:38 must contain a dark blue woolen thread.. And so it says⁵⁸Ps. 62:12., “God spoke once, two I heard from this.” And it is written: “Is not my word like fire, says the Eternal, and like a hammer which shatters a rock.”

⁶⁵The parallels are in Ketubot1:1 (Notes 34–42,כ), Ta`aniot4:9 (69b l. 40,ת). Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Jacob bar Idi: A man may not preliminarily marry on a Friday. That means, to make an engagement feast<sup>66</sup>Since this would impinge on the Sabbath meal. It is in order to make the preliminary marriage on Friday and arrange the festive meal as Sabbath meal.. This implies that the preliminary marriage itself is permitted. Samuel says, even on the Ninth of Ab<sup>67</sup>The anniversary of the destruction of both Temples. a preliminary marriage is permitted, lest another forestall him. The argument of Samuel seems inverted. There<sup>68</sup>A similar argument is in the Babli, Mo`ed qaṭan18b., he says, God puts singles in a house; To rise on scales; they all are of vapor!⁶⁹Ps. 68:6, 62:10. This means that marriages are pre-ordained in Heaven. (Lev. rabba29(5).) And here, he says so⁷⁰If marriages are pre-ordained, why should anybody be afraid that another man could snatch the bride preselected for him? Another man might by his prayer cause the Heavenly decree to be changed, but this would lead to the early death of one of the partners of the marriage. Babli Soṭa2a, Sanhedrin22a.? That means, that he should not forestall him in prayer. Even so, it would not be permanent.

HALAKHAH: Rebbi Joshua ben Levi said, that is a building of enjoyment. But if his wall was inclined, he tears it down and rebuilds it. Samuel said, the wall where he sleeps³⁵¹Chapter 1, Notes 247–248.. ³⁵²The following is in Yom Tov 5:2 (Notes 65–70), Ketubot 1:1 (Notes 34–42). Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Jacob bar Idi: A man may not preliminarily marry on a Friday. That means, to make an engagement feast³⁵³Since this would impinge on the Sabbath meal. It is in order to make the preliminary marriage on Friday and arrange the festive meal as Sabbath meal.. This implies that the preliminary marriage itself is permitted. Samuel says, even on the Ninth of Av a preliminary marriage is permitted, lest another forestall him. The argument of Samuel seems inverted. There³⁵⁴Ps. 68:7, 62:10. This means that marriages are pre-ordained in Heaven. (Lev. rabba 29(5), Babli Mo`ed qaṭan 18b.), he says, God puts singles in a house; To rise on scales; they all are of vapor! And here, he says so³⁵⁵If marriages are pre-ordained, why should anybody be afraid that another man could snatch the bride preselected for him? Another man might by his prayer cause the Heavenly decree to be changed, but this would lead to the early death of one of the partners of the marriage. Babli Soṭa 2a, Sanhedrin 22a.? That means, that he should not forestall him in prayer. Even so, it would not be permanent.

“An oath that I shall eat this loaf;” etc. ¹³³Since by the first oath he became obligated to eat the loaf by biblical rules, the second oath has a similar status as an oath to violate a biblical commandment.Vain and untruth both were said together, which is impossible for the ear to hear and the mouth to say. Its desecrator shall be put to death and on the Sabbath day two sheep¹³⁴Ex. 31:14, Num. 28:9. were said together. Do not wear ša`aṭnez, fringes you shall make for yourselves¹³⁵Deut. 22:11–12., both were said together. The nakedness of your brother’s wife and her brother-in-law shall come to her¹³⁶Lev. 18:16, Deut. 25:5. were said together. You shall not move property; any daughter inheriting real estate¹³⁷Num. 36:8–9. both were said together, which is impossible for the mouth to say and the ear to hear. And so it says, God spoke once, two I heard from this¹³⁸Ps. 62:12.. And it says, is not My word like fire, says the Eternal¹³⁹Jer. 23:29. The reference is to the end of the verse, and like a hammer splintering rock..

We have learnt:¹²²M.Ḳ. 18b (Sonc. ed., p. 118). Every day a proclamation goes forth [in heaven], ‘The daughter of So-and-so is [to marry] So-and-so; the wife of So-and-so is [to marry] So-and-so; the money of So-and-so [will belong] to So-and-so’. Some add. ‘The house of So-and-so [will belong] to So-and-so’. Whence do we know this? For it is written, Men of low degree are vanity; and men of high degree are a lie; if they be laid in the balances, they are together lighter than vanity.¹²³Ps. 62, 10. Men of low degree are vanity: this refers to one who says, ‘The daughter of So-and-so [will marry] So-and-so’; men of high degree are a lie: this refers to one who says, ‘The wife of So-and-so [will marry] So-and-so’; if they be laid in the balances: this refers to one who says, ‘The money of So-and-so [will belong] to So-and-so’. And what about the added statement? ‘House’ is the same as ‘money’.
It was stated above, Men [’adam] of low degree are vanity; and men [’ish] of high degree are a lie. Why is vanity used with ’adam and lie with ’ish? David said: I said in my haste: all men [’adam] are liars.¹²⁴ibid. CXVI, 11. Because ’Adam was the first name by which man was designated, as it is written, And the Lord God called unto the man [’adam] and said unto him: ‘Where art thou?’ And he said: ‘I heard Thy voice in the garden and I was afraid, because I was naked;’¹²⁵Gen. 3, 9f. should [man] therefore [be called] a liar? Did not the world [after the Flood] begin with Noah who was not a liar, for it is written, Noah was in his generations a man righteous and whole-hearted?¹²⁶ibid. VI, 9. Even so, this does not help; we go back to the earliest origins.¹²⁷i.e. the first man, Adam.

Ben Azai preached: “A dead fly will permanently spoil perfumer’s oil.⁶⁵⁸Eccl. 10:1; the translation follows Ibn Ezra.” Does not one dead fly spoil perfumer’s oil? And this person⁶⁵⁹Who has exactly as many merits as he has demerits. The Babylonian sources, Babli 40b, Tosephta 1:14, base a formally similar agument on Eccl. 9:18; but the Babli does not make the difference between the Worlds that are the main thrust of this paragraph. by one sin spoiled all merits he had. Rebbi Aqiba preached: “⁶⁶⁰Is.. 5:14. So the abyss opened wide and its mouth swallowed the one without law.” It does not say “without laws”, but “without law”, him who has not a single merit that should help him on the scale of merit⁶⁶¹The image is always that the deeds of a person are weighed on scales in Heavenly court; the person is found innocent if the scale containing his merits tilts the balance in his favor. A different interpretation is in the Babli, Sanhedrin 111a.. That is, for the Future World. But in this world, even if 999 angels plead for his conviction and one angel pleads for his acquittal, the Holy One, praise to Him, lends His weight to the scale of merit. What is the reason? “If there is for him one angel out of a thousand, to tell a man his straightness. He will act with him in grace and say, let him be redeemed, not go down to destruction; I found weregilt⁶⁶²Job 33:23–24..” Rebbi Joḥanan said, if you find a saying of Rebbi Eliezer, son of Rebbi Yose the Galilean, bend your ear like this funnel and listen, since Rebbi Joḥanan reported that Rebbi Eliezer, the son of Rebbi Yose the Galilean, said: Even if 999 angles plead for his conviction and one angel pleads for his acquittal, the Holy One, praise to Him, lends His weight to the scale of merit. Not only this entire angel, but if 999 aspects of that angel plead for conviction and one aspect for acquittal, the Holy One, praise to Him, lends His weight to the scale of merit. What is the reason? It does not say, “if there is for him one angel of a thousand,” but “one out of a thousand”, one aspect out of a thousand aspects of that angel. What is written afterwards? “He will act with him in grace and say, let him be hurt, not go down to destruction; I found weregilt.” “Let him be hurt,” by suffering⁶⁶³R. Eliah Wilna points out that the Talmud reads פְּדָעֵהוּ as Aramaism, equivalent to Hebrew פְּצָעֵהוּ (cf. Onqelos and Pseudo-Jonathan to Ex. 21:25).. “I found weregilt,” he found means to redeem himself. That is, in this world. But in the Future World, if he has a majority of merits, he inherits paradise; a majority of sins, he inherits hell. If he was 50–50. Rebbi Yose ben Ḥanina said, “he carries his iniquity.⁶⁶⁴Ex. 34:7, Micah 7:18. R. Yose ben R. Ḥanina holds that the person with an equal number of merits and demerits is found guilty. But in Peah1:1, Sanhedrin 10:1, and the Babli, Roš Haššanah17a, R. Yose ben R. Ḥanina is credited with the opinion attributed here to R. Abbahu, who is not mentioned in the other sources. Everybody seems to agree that in the Heavenly Court, no more than one transgression will be forgiven.” Rebbi Abbahu said, it is written: “He carries.” What does the Holy One, praise to Him, do? He grabs one of his demerits, and the merits decide⁶⁶⁵R. Abbahu holds that the person with an equal number of merits and demerits is found not guilty.. ⁶⁶⁶Babli Roš Haššanah 17b. Rebbi Eleazar said: “You, Eternal, are acting in grace, for You will complete for everybody according to his deeds.⁶⁶⁷Ps. 62:13.” And if he has none, You will give him from Yours. That is Rebbi Eleazar’s opinion, for Rebbi Eleazar said, “You, Eternal, are acting in grace,” this teaches that He turns to the aspect of grace⁶⁶⁸He also holds that the person with an equal number of merits and demerits is found not guilty..