Talmud su Salmi 76:63

It was stated⁸²As the Mishnah said, since the “wicked” are impulsive people who swear on every occasion, he is considered not only to have vowed but also to have sworn that he will not eat the grapes.: “As to their free-will offerings, he did not say anything.” Does that mean that the wicked give free-will offerings⁸³The formulation seems to imply that free-will offerings of the wicked do exist; otherwise how could one speak about them?? Since he gave a free-will offering, he is not wicked. The Mishnah follows Rebbi Jehudah, since it was stated in the name of Rebbi Jehudah⁸⁴Eccl. 5:4. In all parallel sources, the attributions are switched between R. Jehudah and R. Meїr [Eccl. rabba5(2) a Yerushalmi source; Babli Nedarim 9a, Ḥulin 2a, Tosephta Ḥulin2:17]. Eccl. rabba 5(2) is a shortened parallel to the entire paragraph. There, and in Lev. rabba 16(5), the next verse, “do not let your mouth make your flesh sin” is referred to people who pledge money for charity but do not redeem their pledges.: “It is better that you should not make a vow than that you make a vow but do not pay,” better in any case is that you should not make a vow at all. Rebbi Meїr says, “it is better that you should not make a vow than that you make a vow but do not pay,” better in any case is that you should make a vow and pay. And so it says⁸⁵Ps. 76:12., “make vows and pay to your God.” How does one handle a free-will offering? He brings his sheep to the Temple courtyard and says, that one is an elevation offering⁸⁶In this way he is sure to have taken on an open-ended financial obligation.. Rebbi Abin said, Rebbi Jehudah⁸⁷In the Babli, 22a, this is attributed to R. Yannai, in connection with his interpretation of Prov. 20:25, and is rejected in practice. used to open a door⁸⁸This refers to the topic of Chapter Nine. While it is written that the maker of a vow shall not profane his word, it is rabbinic tradition (contested by Samaritans, Karaites, and probably Sadducees) that while he cannot profane his word, the “heads of the tribes” addressed in Num. 30, and in their stead one ordained rabbi or a court of three lay people, can free a person from the obligations of his vow. But such a ruling depends on the person making the vow repenting it. An argument which induces such repentance is called “door of regret”, פֶּתַח חֲרָטָה, or simply “door”.: If you had known that one who makes a vow is called wicked, would you have vowed? Rebbi Yannai said, “it is a trap for a human to call ‘sanctified’ and afterwards to check out the vows,⁸⁹Prov. 20:25.” if one started to make vows, his account book⁹⁰Greek πίναξ, cf. Soṭah Chapter 9, Note 220. is opened. Another explanation: “it is a trap for a human to call ‘sanctified’ and to be late to check out the vows,” if a person is in arrears with his vows, his account book is opened. It happened to one who said, I undertake to bring an elevation offering and he tarried to bring it. His ship sank at sea⁹¹In Eccl. rabba 5(2), the man perished in his ship..

Rebbi Jeremiah asked before Rebbi Zeїra: If it was taken with a dwqny¹⁵⁸The meaning of the word is unclear. The consensus of the commentators is that it is some instrument to harvest fruits that plucks more than one fruit at a time. The question is whether then the fruits are automatically obligated for heave and tithes even if the primary intent was to get one only as a snack. The negative answer is obvious. This is another example of R. Jeremiah’s questions; cf. Terumot 10, Note 110.
Possibly דוקני is corrupted from דוקרני “pitchfork”, cf. Kilaim 4:4, Note 60.? Example¹⁵⁹Berakhot 1:1, Note 72.: Rebbi Zeїra, Rebbi Abba bar Cahana, and Rebbi Levi were sitting together when Rebbi Zeїra was goading¹⁶⁰Berakhot 2:3, Note 96. those of Agadah¹⁶¹The allegorical explanation of Scripture which is not based on anything. and called them books of sorcery. Rebbi Abba bar Cahana said to him, why are you goading us? Ask and they will answer you. He said to him, what means that which is written (Ps. 76:11): “For the rage of man brings thanks to You, the leftover rages You will gird?” He said to him, for the rage of man brings thanks to You in this world, the leftover rages You will gird in the future world. He said to him, why can we not say, for the rage of man brings thanks to You in the future world, the leftover rages You will gird in this world? Rebbi Levi said, when You awaken Your rage on the wicked, they will see what You are doing and they will bring thanks to Your name¹⁶²Midrash Psalms (ed. Bóber, p. 342) explains: ‘For the rage, man brings thanks to You’, when You decreed judgment on Israel by dispersing them, they have to thank You that You did not punish them with all Your Divine might, but ‘the leftover rages You will gird’ to judge the Gentiles on the Day of Judgment.. Rebbi Zeїra said, the same turns and turns around and one does not understand anything from it¹⁶³None of the explanations is necessary.. Jeremiah my son, go to Tyre, wrap your dwqny because it is better than anything.