Talmud su Zaccaria 8:78

⁸⁰Tosephta 1:3.“Rebbi Joshua ben Qorḥa says, it is a good deed to mediate a compromise, as it is said⁸¹Zach. 8:16, cf. Taˋaniot 4:2 (68a l. 75), Megillah 3:7 (74b l. 48).: Truth and judgment of peace. If there is truth, there is no judgment of peace. If there is peace, there is no judgment of truth. What is truth containing a judgment of peace? I am saying, this is compromise.”

⁸²Tosephta 1:4, a statement of Rebbi; the same in the Babli 6b.“If somebody judged correctly, absolved the innocent and condemned the guilty, the verse counts it as if he practiced kindness both towards the innocent and towards the guilty. Kindness towards the innocent, because he returned his money to him. And towards the guilty, for he removed the proceeds of robbery from his hands.⁸³And therefore protects him from the judgment of Heaven.” Rebbi Abbahu said, judgment and judgment is written in the verse⁸¹Zach. 8:16, cf. Taˋaniot 4:2 (68a l. 75), Megillah 3:7 (74b l. 48).: “Truth and judgment of peace judge in your gates.”

Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: The world only continues to exist by the sacrifices¹³³In the absence of a Temple, this means that the daily recitation of the rules of daily sacrifices are necessary for the continued existence of the world. In Amoraic times this implied that the institution of the rules for bystanders to be explained in the following Halakhot was still followed, continuing the cycle of priestly watches uninterrupted theoretically from the time of Ezra (or practically from Hasmonean times.). There, we stated¹³⁴Mishnah Avot 1:2.: “Simeon the Just was of the remainders of the Great Assembly. He used to say, the world continues to exist by three things, by the Torah, by worship, and by labors of love¹³⁵Labors for which no thanks can be given, such as burying the dead or giving charity anonymously.” All three are in one verse¹³⁶Is. 51:16.: I shall put My word in your mouth, that is Torah. By the shadow of My hands I shall cover you, these are labors of love; to teach you that he who is occupied with Torah and labors of love merits to dwell in the shadow of the Holy One, praise to Him. That is what is written¹³⁷Ps. 36:8., how precious is Your grace, o God, and humans take shelter in Your wings’ shadow. To plant the Heavens and give foundation to the earth¹³⁶Is. 51:16., these are the sacrifices, and to say to Zion, you are My people, these are Israel. Rebbi Ḥinena bar Pappa said, we went over all of Scripture and only found this one that Israel was called Zion, and to say to Zion, you are My people. There, we stated¹³⁸Mishnah Avot 1:18. The following text shows that the verse quoted at the end was not part of the Yerushalmi Mishnah (and is not part of Maimonides’s autograph Mishnah.): “Rabban Simeon ben Gamliel says, the world is existing on three things, on justice, on truth, and on peace. All three are one: If justice is done, truth is accomplished. If truth is accomplished, peace is established. Rebbi Mana said, and all are in one verse¹³⁹Zach. 8:16., judge truth and law of peace in your gates.

There¹¹In Babylon. they taught: Rabban Simeon b. Gamaliel used to say: By three things does the world endure: justice, truth and peace.¹²Cf. Aboth I, 18 (Sonc. ed., p. 10). R. Muna said: The three are one, because if justice is done, truth has been effected and peace brought about; and all three are mentioned in one verse, as it is stated, Execute the judgment of truth and peace in your gates,¹³Zech. 8, 16. [indicating that] wherever justice is done peace is to be found.

²³¹This paragraph is repeated again in this Halakhah. Since the later text shows that the text here is incomplete, its correct place is there. Rebbi Simeon ben Yohai stated: So was my teacher Aqiba explaining. So says the Eternal of Hosts, the fast of the fourth, the fast of the fifth, the fast of the seventh, and the fast of the tenth will be for the House of Israel enjoyment and joy²³²Sach. 8:19.. The fast of the fourth is the Seventeenth of Tammuz, the day when the tablets were broken, the daily sacrifice ceased, the city was breached, Apostomos burned the Torah, and put an idol in the Temple. The fast of the fifth is the Ninth of Av, when the Temple was destroyed the first and the second times. The fast of the seventh is the third of Tishre, when Gedalya ben Aḥiqam was murdered²³³Jer. 41:2–3.. The fast of the tenth is the Tenth of Tevet, the day when the King of Babylonia closed in on Jerusalem²³⁴Ez. 24:2..

Rebbi Simeon ben Yoḥai stated: So was my teacher Aqiba explaining. So says the Eternal of Hosts, the fast of the fourth, the fast of the fifth, the fast of the seventh, and the fast of the tenth will be for the House of Israel enjoyment and joy²³²Sach. 8:19.. The fast of the fourth is the Seventeenth of Tammuz, the day when the tablets were broken, the daily sacrifice ceased, the city was breached, Apostomos burned the Torah, and put an idol in the Temple. The fast of the fifth is the Ninth of Av, when the Temple was destroyed the first and the second times. The fast of the seventh is the third of Tishre, when Gedalya ben Aḥiqam was murdered²³³Jer. 41:2–3.. The fast of the tenth is the Tenth of Tevet, the day when the King of Babylonia closed in on Jerusalem²³⁴Ez. 24:2.. That is what is written²⁴⁵Ez. 24:2., the Eternal’s word came to me in the ninth year, in the tenth month, on the tenth of the month, saying: Son of man, write down the name of this day. On this very day the king of Babylonia closed in on Jerusalem. But I am saying that the fast of the tenth is the Fifth of Tevet, the day when the news came to the diaspora. That is what is written²⁴⁶Ez. 33:21., it was in the eleventh year of our exile, in the fifth, on the fifth of the month, the fugitive came to me from Jerusalem, saying, the city was breached. Only that in Judea one fasts on the act, and in the exile on the news. Rebbi Aqiba explains the first last and the last first; but I am explaining the first first and the last last²⁴⁷I am following the order of verses in Ez.; and I hold my words more intelligible than Rebbi Aqiba’s words.

²⁴³Tosephta 1:10, Babli 14b.“Even though the House of Shammai and the House of Hillel disagreed about co-wives²⁴⁴Discussed in the Mishnah here., and sisters²⁴⁵Mishnah 3:1, about two sisters married to two brothers who both die childless at the same time., and an old bill of divorce²⁴⁶The House of Hillel hold that if a man divorces his wife and then spends time with her under circumstances that permit sexual relations, the bill of divorce is invalidated and the woman needs a new one to marry again. The House of Shammai disagree and hold that if they sleep with one another they do it in intended promiscuity. What the Tosephta calls “an old bill of divorce”, Mishnah Giṭṭin 8:8 calls “he who divorces his wife and spends the night with her in a hostelry.”, and a woman doubtfully married²⁴⁷There are several cases of disagreement about the status of a woman in the Mishnah, and Rashi, R. Ḥananel, and S. Lieberman all have their own preferences. Probably this refers to all instances., and one who gives qiddushin in the value of a peruṭa,²⁴⁸Mishnah Qiddušin 1:1. In qiddushin, the man has to give the woman something of value to make the act legally binding. The value according to the House of Hillel must be at least a peruṭah, the smallest copper coin in Hasmonean times, long out of circulation in Mishnaic times. The House of Shammai require a denar, the larger Roman silver coin in the early Empire. i. e., he who divorces his wife and spends the night with her in a hostelry, and that a woman receives qiddushin for at least a denar or the value of a denar, the House of Shammai did not refrain from marrying women from the House of Hillel or the House of Hillel from the House of Shammai but they behave truthfully and in peace, as it is said²⁴⁹Zach. 8:19.: ‘Love truth and peace.’ ” Bastardy is between them and you say so? How is that? If a first man gives her qiddushin for a peruṭa and a second for a denar, in the opinion of the House of Shammai she is betrothed to the second and the child of the first is a bastard. In the opinion of the House of Hillel she is betrothed to the first and the child of the second is a bastard²⁵⁰In the Babli, the discussion is about the more realistic case of the daughter’s co-wife, where the child is a bastard for the House of Hillel in a levirate following the House of Shammai but only damaged (unfit for a Cohen) for the House of Shammai if married outside following the House of Hillel.. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: The House of Shammai concede to the House of Hillel as a restriction²⁵¹They would never permit a new marriage if an existing one is valid for the House of Hillel. There remains the difference that, if it happened, the qiddushin of the second are invalid, the woman remains permitted to the first, but for the House of Shammai the court would have to force the second to write a bill of divorce.. In that case, the House of Shammai should marry women from the House of Hillel since they concede to them. But the House of Hillel should not marry women from the House of Shammai since they do not concede to them. Rebbi Hila in the name of Rebbi Joḥanan: They all followed the same practice²⁵²Following the House of Hillel.. If they followed the same practice, in this case we stated²⁵³Mishnah Miqwa’ot 4:5. If there is a trough in a rock too small to be a miqweh (40 seah), one may drill holes in the rock to lead the water to a miqweh. The House of Hillel require that the hole be slightly more than 2 fingers in diameter; the House of Shammai require that most of the bottom be removed. In a case in Jerusalem known as “trough of Jehu”, the House of Shammai actually did enlarge the hole even though practice should follow the House of Hillel.: “The House of Shammai sent and diminished it, since the House of Shammai says unless most of it is missing?” Rebbi Yose ben Rebbi Abun said, the House of Shammai acted before the question came before the House of Hillel. After a question came before the House of Hillel, the House of Shammai were not touching it. Rebbi Abba Mari said, that is correct. Did we not state²⁵⁴It is unknown where this is stated.: “They declared impure all purities from before”, but not in the future. Rebbi Yose ben Rebbi Abun said, Rav and Samuel, one said both acted according to valid practice²⁵²Following the House of Hillel.; the other said, each party followed its own practice. Bastardy is between them and you say so? The Omnipresent watched and no case ever happened²⁵⁵The Babli, 14a, disagrees and holds that they informed one another in case the child of a family should not be married by a person of the other House. Since the ascendancy of the House of Shammai was so shortlived, the position of the Yerushalmi seems justified. One has to wonder what the rules were for marriages between Sadducees and Pharisees in late Temple times..

R. Joshua said: Great is peace, for [the children of] Israel are called ‘peace’, as it is stated, For as the seed of peace, the vine shall give her fruit.⁴⁷Zech. 8, 12. To whom will peace [be given]? To the seed of peace.