에스겔 18:1의 탈무드

Rebbi Zeïra in the name of Rav Abba bar Jeremiah: A person may not enter a cemetery and relieve himself there.¹⁴²The connection with the preceding section is that this is a statement of Rebbi Zeïra in the name of Rav Abba bar Jeremiah, and it speaks about relieving oneself. When he did it anyway, about him the verse says (Prov. 17:5) “He who makes fun of the poor blasphemes his Maker.”¹⁴³He who relieves himself in the cemetery makes fun of the dead two-fold; first he shows his contempt for the dead and then he does something that the dead can do no more. Even graveside sermons are unacceptable in Judaism since the dead can no longer have any Torah thoughts. Clarification: The great Rebbi Ḥiyya and Rebbi Jonathan¹⁴⁴The greatest of the preachers of the first generation of Amoraïm, student of R. Simeon bar Yose bar Laqonia, a preacher of the last generation of Tannaïm who was the brother-in-law of the son of R. Simeon bar Yoḥai. were walking before the bier of Rebbi Simeon bar Yose bar Laqonia when Rebbi Jonathan stepped over his grave. The great Rebbi Ḥiyya said to him: About that they will say, tomorrow they will be with us but they hurt us. He answered him, do they know anything? Is it not written: (Prov. 9:5) “But the dead do not know anything.” He told him: you know how to read, you do not know how to preach. (Prov. 9:5) “The living know that they will die”, these are the Just who even in death are considered living; “but the dead do not know anything;” these are the wicked who even in life are called dead. From where that the wicked even in life are called dead? It is said (Ez. 18:32) “For I have no pleasure in the death of the dead;” how can a dead person die? But these are the wicked who even in life are called dead. And from where that the Just even in death are considered living? It is written (Deut. 34:4) “And He said to him: This is the land I had sworn to Abraham, Isaac, and Jacob, to tell.” Why does the verse say “to tell”? He said to him: go and tell the patriarchs that all I had promised I fulfilled to your descendants after you.

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.

[“If sentence had been passed when the High Priest died, he is not exiled.”]⁹⁶Added from G; referring to Mishnah 10 even though the Halakhah refers to Mishnah 8. It was stated⁹⁷Babli 10b, Tosephta 3:5.: “Rebbi Eliezer ben Jacob says, ‘refuge, refuge’ was written at crossroads, so that the homicide might see what was written and continue.” Rebbi Abun said, a sign-post was directing them⁹⁸He does not assume that everybody be literate.. ⁹⁹This paragraph is shortened in G, it is only hinted at in the Babli, 10b (in the name of Rav Ḥama bar Ḥanina), extended in Midrash Tehillim 25[10]. Rebbi Phineas said, good and straightforward¹⁰⁰Ps. 25:8.. Why is He good? Because He is straightforward. And why is He straightforward? Because He is good. Therefore, He teaches the way to the sinners. He instructs in the way of repentance. ¹⁰¹There exist various versions of this homily. In G, the text reads:
שָׁאֲלוּ לַתּוֹרָה. הַחוֹטֵא בְמָהוּא עוֹנְשׁוֹ. אָֽמְרָה לָהֶן יָבִיא קָרְבָּן וְיִתְכַּפֵּר לוֹ. שָׁאֲלוּ לַנְּבוּאָה. הַחוֹטֵא מָהוּ עוֹנְשׁוֹ.אָֽמְרָה. הַנֶּ֥פֶשׁ הַֽחֹטֵא֭ת הִ֥יא תָמֽוּת׃ שָׁאֲלוּ לְדָוִיד הַחוֹטֵא בְמָה עוֹנְשׁוֹ. אָמַר לָהֶן יִתַּ֤מּוּ חַטָּאִ֨ים ׀ מִן־הָאָ֡רֶץ וגו׳.שָׁאֲלוּ לַחָכְמָה. חוֹטֵא מָהוּ עוֹנְשׁוֹ. אָֽמְרָה לָהֶן. חַ֭טָּאִים תְּרַדֵּ֣ף רָעָ֑ה וג׳. שָׁאֲלו לְקוּדְשָׁא בְּרִיךְ הוּא. חוֹטֵא מָהוּעוֹנְשׁוֹ. אָמַר לָהֶן. יַעֲשֶׂה תְשׁוּבָה וַאֲנִי מְקַבֵּל דִכְתִיב. ט֣וֹב וְיָשָׁ֥ר ײ. לָמָּה הוּא טוֹב.
They asked the Torah, what is the punishment of the sinner? She told them, he shall bring a sacrifice and it will be atoned for him. They asked Prophecy, what is the punishment of the sinner? She told them, the sinning soul is the one which will die. They asked David, what is the punishment of the sinner? He told them, may sins vanish from the earth etc. They asked Wisdom, what is the punishment of the sinner? She told them, evil will pursue sinners. They asked the Holy One, praise to Him, what is the punishment of the sinner? He said to them, let him repent and I will accept.. That is what is written, good and straightforward is the Eternal. (Why is he good?)
A slightly different version of G’s text is in Pesiqta dR. Cahana Shuva (ed. Buber p. 158b), quoted in Yalqut Shimony (Psalms 702, Ezechiel 358). They asked Wisdom, what is the punishment of the sinner? She told them, evil will pursue sinners¹⁰²Prov. 13:21.. They asked Prophecy, what is the punishment of the sinner? She told them, the sinning soul is the one which will die¹⁰³Ez. 18:4.. They asked the Holy One, praise to Him, what is the punishment of the sinner? He said to them, let him repent and it will be atoned for him. That is what is written, therefore, He teaches the way to the sinners¹⁰⁰Ps. 25:8., the way to repentance. ¹⁰⁴The continuation of the quote is not a verse; it seems to be the invention of a copyist who did not understand it. In G, the quote “Like a bird to move, like a swallow to fly, etc.”, is a paragraph by itself. In the Babli 11a, the quote like a bird to move, like a swallow to fly, so undeserved curse will not happen(Prov. 26:2) is quoted in reference to Mishnah 9. Why do the mothers of the High Priests have to support the exiled homicides if their prayers would be ineffective? It is written: Like a bird to move, like a swallow to fly, so is a man moving from his place.