신명기 6:5의 탈무드

MISHNAH: One is required to recite a benediction for bad things the same way²²⁸The Babli (60b) points out that the Mishnah cannot mean that one has to use the same formula for bad news as for good since the opposite was declared in Mishnah 3. Here one talks only about the spirit in which the benedictions should be recited. it is said for good things, as it is written (Deut. 6:5): “You must love the Eternal, your God, with all your heart, all your soul, and all your force.” “With all your heart,” with your two instincts, the goodinstinct and the bad instinct. “With all your soul,” even if He takes your soul. “With all your force,” with all your money. Another explanation: “With all your force,” for every measure²²⁹This sermon identifies the roots מאד “power, plenty”, מדד “measure,” ידה, מדה “thanking.” It supports the early grammarians who reduced Semitic roots to two letters. that He measures for you, for everything thank him very much.
A person should not behave improperly before the Eastern gate, which lies in a straight line with the Holiest of Holies²⁵⁶The Eastern gate in the wall of the Temple Mount (which at the same time was the city wall) was in a straight line with the Eastern gate of the Temple courtyard, the Temple gate, and the Holiest of Holies, because the priest who was burning the red heifer on the Mount of Olives had to see the Temple door through the gate of the wall and the gate of the Temple court. One must assume that in Mishnaic times, the Temple itself was totally obliterated (since, after the war of Bar Kochba, Hadrian had constructed a temple of Jupiter on its site) but that the original Eastern gate was still there and the place of the Temple could be determined on a line perpendicular to the wall at that gate.. And one should not enter the Temple Mount with his walking stick, sandals²⁵⁷All service by priests in the Temple had to be performed barefoot. Hence, also laymen entering the Temple precinct had to be barefoot. [To show the difference between the Temple and a synagogue, shoes may not be removed in a synagogue.], money belt²⁵⁸Latin funda., or dust on his feet²⁵⁹One may not enter with unwashed feet.. Also one should not use it as a short cut²⁶⁰Latin compendiaria (via), cf. Chapter 1, Note 36., and certainly not spit there. All endings of benedictions in the Temple were “from eternity²⁶¹Instead of “Amen”, the answer to a benediction was “Praised be the Eternal, the God of Israel, from eternity”. This is the answer asserted to be given during the existence of the first Temple. When the second Temple was inaugurated, the formula was (Neh. 9:5): “Praised be the Eternal, the God of Israel, from eternity to eternity,” to emphasize the two worlds, the existing one and the one to come. The heretics here cannot be Sadducees who started about three hundred years later; the Qumran documents show that it is totally false to impute a denial of the future world to Sadducees. [That “heretics” are called “Sadducees” in many editions of the Babli here is due to Christian censors who misunderstood the use of the word מין which in general, but not here, means “Christians.”].” When heretics did err and said that there was only one world, they ordained that one should say “from eternity to eternity.” They also instituted that one should greet his friend by the Name, as it was said (Ruth 2:4): “Lo, Boaz came from Bethlehem and said to the harvesters: The Eternal be with you!” And it says (Pr. 23:22): “Be not contemptuous because your mother got old.²⁶²Rashi in the Babli explains: Even though the action of Boaz looks wrong, since God’s name is used for wordly greeting, one should follow him since he is one of the elders of the people. In the verse, the harvesters answered: “May the Eternal bless you,” following Boas’s example.” (Ps. 119:126) “It is time to work for the Eternal; they violated Your Torah.” Rebbi Nathan says, they²⁶³The men of the Great Assembly, who instituted the response to the benedictions in the Temple and the way of greeting in the Name of God, violated the prescription of the Torah that God’s name may not be taken in vain (i. e., for secular purposes) in order to further God’s work and to instill religious feelings in the people. violated Your Torah, it is time to work for the Eternal.

One verse says, “you shall love the Eternal, your God,¹⁴⁸Deut. 6:5.” and another verse says, “fear the Eternal, your God, and Him you should serve.¹⁴⁹Deut. 6:13.” ¹⁵⁰From here to the end of the Halakhah the text, with minor variations, is also in Berakhot 9:6, Notes 241–255. Act from love and act from fear. Act from love, because if you are tempted to hate, know that you must love and a lover is no hater. Act from fear, because if you are tempted to rebel, know that you must fear and one who fears does not rebel.

Rebbi Aqiba was tortured before the evil Tineius Rufus. There came the time for reciting the Shema‘. He started to read and laughed. He said to him: Old man, you are either a sorcerer or one contemptuous of suffering. He said to him: The spirit of this man should be blown away; I am neither a sorcerer nor contemptuous of sufferings. But all my life I read this verse (Deut. 6:5): “You must love the Eternal, your God, with all your heart, all your soul, and all your force.” I loved Him with all my heart. I loved Him with all my money. But whether with all my soul I could not test. But now, when “with all your soul” came, the time of reciting the Shema‘ has arrived and my mind has not wavered, therefore I am reciting and laughing.

Rebbi Aqiba was tortured before the evil Tineius Rufus²⁵²Governor of Palestine under the emperor Hadrian. The form of the name Tinejus is accepted by Mommsen, Renan and Schürer. (Graetz writes Tinnius or Titus Annius.) Babylonian sources give the name as טורנוס רופוס, this can be read as Turianus Rufus, traditionally interpreted as “Tyrant Rufus.” According to the Babli (Nedarim 50b), Rufus’s rich wife had divorced him, converted to Judaism, and married Rebbi Aqiba. A story closely similar to the one given here is told in the Babli (61a).. There came the time for reciting the Shema‘. He started to read and laughed. He said to him: Old man, you are either a sorcerer or one contemptuous of suffering. He said to him: The spirit of this man should be blown away; I am neither a sorcerer nor contemptuous of sufferings. But all my life I read this verse and said, when will I have occasion for these three (Deut. 6:5): “You must love the Eternal, your God, with all your heart, all your soul, and all your force.” I loved Him with all my heart. I loved Himwith all my money. But whether with all my soul I could not test. But now, when “with all your soul” came, the time of reciting the Shema‘ has arrived and my mind has not wavered, therefore I am reciting and laughing. He had not finished speaking when his soul flew away.