출애굽기 20:17의 탈무드

Abba Hilfai said in the name of his father Abba Ḥagra: Do not be rash in making vows that you may not trespass in the matter of oaths,⁸⁴Which are more stringent; cf. Ned. 20a (Sonc. ed., p. 56), Demai II, 3 (Sonc. ed., p. 58). and do not be the guest of a kohen who is an ‘am ha-’areẓ lest he give you consecrated food⁸⁵e.g. terumah. According to this reading the exhortation is to a non-kohen. R.N. (cf. Ned. loc. cit.) reads ‘unclean consecrated food’, which was forbidden even to a kohen, in which case the exhortation is addressed to a kohen. to eat. Do not converse much with women because every conversation with a woman is only about unchastity.⁸⁶This statement is not meant to be derogatory of women, who were held in high esteem, but was conditioned by the prevailing laxity in morals which characterized many of the ancient peoples. Cf. Herford, Talmud and Apocrypha, pp. 163ff. [See also Büchler, Types of Jewish-Palestinian Piety, p. 66, n. 2.] The saying is based on Aboth I, 5 (Sonc. ed., p. 4). R. Aḥi of the School⁸⁷V and H read ‘son of’. of R. Josiah said: He who gazes at a woman eventually comes to sin, and he who looks upon a woman’s heel will beget degenerate children,⁸⁸‘And he who looks’, etc., is the reading of GRA. V and H have: ‘And the Sages said: It is decreed against one who looks’, etc. and he who has no shamefacedness⁸⁹i.e. whoever is impudent. is easily led to sin; as it is stated, The show of their countenance doth witness against them [and they declare their sin as Sodom, they hide it not].⁹⁰Isa. 3, 9. But he who is shamefaced⁹¹i.e. is not callous, but feels humiliated when he does wrong. will not easily sin, as it is stated, [And Moses said unto the people, fear not; for God is come to prove you] that His fear may be before your face that ye sin not.⁹²Ex. 20, 17. Face is understood as shamefacedness. Cf. Yeb. 79a (Sonc. ed., p. 535) where a sense of shame is said to be one of the characteristics of the Jew.
R. Measha,⁹³[This is the correct form of the name; cf. Bacher, Ag. d. pal. Amoräer, III, p. 614. Midrash Rabbah, Leviticus, XXIII, 13, Sonc. ed., p. 303, reads ‘Menashyah’.] grandson of R. Joshua b. Levi, said: One who looks at a naked part of the body and does not feed his eyes on it⁹⁴i.e. his gaze is not for the purpose of lustful pleasure. will merit to receive the Divine Presence; as it is stated, And [he that] shutteth his eyes from looking upon evil,⁹⁵Isa. 33, 15. and immediately after it is written, He shall dwell on high,⁹⁶ibid. 16. and it is written, Thine eyes shall see the king in his beauty.⁹⁷ibid. 17. King is here understood of God.

BARAITHA.¹K 16. R. Judah said: The bold-faced are [destined] to Gehinnom and the shamefaced to the Garden of Eden. The bold-faced, R. Eliezer said, is the bastard; R. Joshua said: the son of a niddah; R. ‘Aḳiba said: both a bastard and the son of a niddah.
GEMARA. What is R. Judah’s reason [for his statement]? For it is written, A wicked man hardeneth his face.²Prov. 21, 29. Since he hardens his face he is termed wicked and the wicked man is [destined] to Gehinnom. And according to R. Judah, what if he repented? He will answer: There is no [likelihood of] repentance for the bold-faced. ‘The shamefaced to the Garden of Eden’. It has been taught: The shamefaced will not easily yield to sin, as it is stated, And that His fear may be before you, that ye sin not.³Ex. 20, 17; in the Heb. text XX, 20. What is the meaning of the word for ‘a bastard’ [mamzer]? R. Eliezer said: Me’um zar [‘something strange’].⁴i.e. anyone objectionable; cf. Yeb. 76b (Sonc. ed., p. 517).

R. Nehorai said: Whoever puts his neighbour to shame will in the end himself be put to shame; furthermore, the Angels of Destruction thrust and drive him out of the world and expose his shame before all mankind. But whoever is shamefaced will not speedily yield to sin; as it is stated, And that His fear may be before you, that ye sin not.²⁷Ex. 20, 17. As regards anyone who is not shamefaced, it is certain that his forefathers did not stand at the foot of Mount Sinai.

The question was asked: May one say, ‘Would that I had So-and-so’s money! Would that I had a wife like So-and-so’s wife!’? May one sleep in one bed with his wife who is niddah or not? May one quarrel with a man with whom it is not fit to quarrel? Come and hear and I will answer all these questions. It is stated, Thou shalt not covet:⁸Ex. 20, 17, in A.J. 14. even [by saying,] ‘Would that I had So-and-so’s money!’ To say, ‘Would that I had So-and-so’s money!’ is [the conduct of] a thief or a robber. But [as for the remark], ‘Would that I had as much money as So-and-so!’ why should this be definitely forbidden? He only expresses a wish for himself! But [to say], ‘Would that So-and-so gave me his money!’ constitutes an act of coveting. ‘Would that I had a wife like the wife of So-and-so!’—[by saying this he indicates that] he has already impure thoughts concerning her; but to say ‘Would that the daughter of So-and-so would marry me!’ is certainly permissible. Is not this self-evident? It is necessary [to state this because] he may say to her, ‘Be betrothed to me’ and she may refuse. ‘May one sleep in one bed with his wife who is niddah?’ [It is stated,] And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness.⁹Lev. 18, 19. He is allowed, however, to eat with her. Whoever approaches his wife¹⁰Add with H ‘who is niddah’, which is implied. while she is asleep is as if he approached a ship which is about to be wrecked in the sea.¹¹He is heading for a sin against the Torah. Here it is written, And thou shalt not approach, and there it is written, So the shipmaster came to him.¹²Jonah 1, 6. The Heb. for came to is the same as for approach. The context is the danger to the ship in which Jonah was sailing. Some say that he is obliged to bring a sin-offering, as it is written, The soul that sinneth, it shall die.¹³Ezek. 18, 20. This sentence is omitted in H. The point appears to be this: The word sinneth is הַחׄטֵאת, which is written without the waw and can be read הַחַטָאת, ‘the sin-offering’. Since Ezekiel, in verse 6, mentions [coming] near to a woman in her impurity, by the rule of analogy it is concluded that such a sin can only be atoned by a sin-offering. Some say: It is as if he offered sacrifices to the Golden Calf.¹⁴H adds Ex. 32, 19, as the proof-text where came nigh occurs, which in Heb. is the same as approached. ‘May one quarrel with a man with whom it is not fit to quarrel?’ It is written, And I contended with them, and cursed them.¹⁵Neh. 13, 25. Nehemiah strove with the Jews who had married heathen women.

Whoever is not shamefaced will readily sin, as it is stated, The show of their countenance doth witness against them;¹⁶Isa. 3, 9. but he who experiences shame¹⁷i.e. who is not callous, but is self-conscious when he is doing wrong. will not readily sin, as it is stated, [And Moses said unto the people: ‘Fear not; for God is come to prove you] and that His fear may be before you, that ye sin not.¹⁸Ex. 20, 17; cf. Ned. 20a (Sonc. ed., p. 57).