Talmud su Cantico dei cantici 2:4

HALAKHAH: “Civil suits are decided,” etc. Rebbi Yannai said, if the Torah had been given decided²¹חתך “to cut” in this connection is a translation of Latin decidere (literally “to cut off; settle, decide.) There is no reason why R. Yannai could not have acted as a Roman Judge, just like his contemporary R. Jonathan (cf. Bava batra 3:4 and Introduction to Tractate Neziqin.) R. Yannai counts it as an advantage that the Torah is formulated as a set of potentially ambiguous principles rather than a collection of court decisions which would represent unchangeable precedents., no foot could stand. What is the reason? The Eternal spoke to Moses²². Qorban He`edah takes this as a reference to Ex. 12:1, where v. 2 continues: This month is for you the beginning of months; first it shall be for you of the year’s months. The two clauses in the verse have different status. In the first part, God designated the first month of the year of the Exodus. In the second part, Moses and his successors are commanded to determine every year which month should be “first”. The Torah does not give an algorithm to determine which lunar month has to serve as “Spring Month” (Ex. 13:4). Any calendar system agreed to by Moses’s successors has divine sanction. (The current method, concentrating on designating the seventh month, from time to time yields rather questionable results.). He said before Him: Master of the Universe, inform me what is the practice. He told him, to bend²³This is the opposite of rigidity. The understanding of Torah and with it the entire code of behavior required by it is a function of time. While precedents should be overthrown only for very weighty reasons, no rule is invariable for all times. after the majority.¹⁸The use of the verb נטה “to bend” referring to judicial decision is from Ex. 23:2. If there was a majority for acquitting, they acquitted; if there was a majority for convicting, they convicted; so that the Torah²⁴That means, every precept in the Torah can be explained as having 49 different negative and 49 different positive aspects. could be explained in 49 ways impure and 49 ways pure, the numerical value of²⁵Cant. 2:4: “His banner over me is love.” The numerical value is 6+4+3+30+6 = 49. ודגלו. And so it says²⁶Ps. 12:7. “Sevenfold” is interpreted as 7² = 49.: the commands of the Eternal are pure sayings; molten silver in an earthenware crucible, refined sevenfold. And it says²⁷Cant. 1:4. Since מישרים is a plural, it indicates that the Torah has a plurality of straightforward interpretations., the straightforward love You.

R. Jannai said: The Torah which the Holy One, blessed be He, gave to Moses was delivered to him in forty-nine aspects of uncleanness and forty-nine aspects of cleanness,³²i.e. of prohibition and permissibility respectively. as it is stated, And his banner³³Cant. 2, 4, the continuation of the verse being over me is love. The verse is interpreted of the Torah, which is God’s banner, entrusted to Israel as a mark of His love. Each Heb. letter denotes a number. (wediglo), the numerical value of its letters being forty-nine.