사무엘상 2:37의 탈무드

HALAKHAH: “An Anointed Priest who sinned,” etc. Halakhah 2:“An Anointed Priest who was removed from his anointed status,” etc. ³A slightly enlarged version of a paragraph in Sanhedrin 2:1, Notes 14 ff. The paragraph is missing in B, as in all similar cases it was added by later editors of the Babli from the Yerushalmi. Only the few added verses are indicated here. The additions are printed in a different typeface. In a few places, the text here is slightly shortened. Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status. Rebbi Mana said, it is written: For the crown of his God’s ointment is on him, I am the Eternal; if one could compare it, just as I am in My Greatness, so Aaron is in his greatness. Rebbi Abun said, it is written⁴Lev. 21:8.: Holy shall he be for you; if one could compare it, I am in My Sanctity, so Aaron is in his sanctity. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if an Anointed Priest sinned, one whips him in a court of three [judges]. If you would say in a court of 23, his elevation would be his degradation. Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him in a court of three [judges]. Does one return him? Rebbi Ḥaggai said, better if one did return him, he would kill them. Rebbi Jehudah the Prince heard this and became angry. He sent Goths to catch Rebbi Simeon ben Laqish. He fled to Magdala, some say to Kefar Ḥiţţim. Rebbi Joḥanan went to the assembly hall; Rebbi Jehudah the Prince also went to the assembly hall. He said to him, why is the master not telling us words of instruction? He started clapping with one hand. He asked, does one clap with one? He answered him, no, but without ben Laqish there is nothing. He said, no. He told him, I shall free him. He said to him, in Magdala. He told him, I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel from Egypt, He sent neither messenger nor angel but He went Himself, as is written: I shall pass through the Land of Egypt in that night, not only He but all His Court. It is not written in this context “when Power went” but when Powers went⁵2S. 7:23.. They asked him, why did you say these things? He told them, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, No my sons, because the reputation is not good, etc., you remove the Eternal’s people⁶1S. 2:24. This quote is the gist of the entire sermon, missing in Sanhedrin., one removes him.

¹⁴There exists a copy of this paragraph in Horaiot 3:2 (ה). It is missing in the Yerushalmi reproduced in the editio princeps of the Babli. A different version is in Midrash Samuel 7(5). Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status¹³This is unknown to the Babli.. Rebbi Mana said, it is written⁵Lev. 21:12.: For the crown of his God’s ointment is on him, I am the Eternal; if one could compare it, just as I am in My Sanctity, so Aaron is in his sanctity¹⁵The two other sources read: I in My Greatness, also Aaron in his greatness. R. Abun said (Lev. 21:8), holy he shall be to you, if one could compare it, as I Am in My Holiness, so Aaron is in his holiness.. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if a High Priest sinned, one whips him¹⁶In the two other sources: by a court of three judges. The sequel requires this text.. If you would say by 23, his elevation would be his degradation¹⁷Since so many people would sit in judgment over him.. And Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him by a court of three [judges]. Does one return him? Rebbi Haggai said, by Moses, if one would return him, he would kill them. Rebbi Jehudah the Prince¹⁸R. Jehudah II. heard this and became angry. He sent Goths¹⁹Following the reading of the other two sources. Krauss conjectures that the inserted נ indicates nasal pronunciation, but by the evidence of the other two sources גנתון instead of גותיין seems to be a scribal error. [Instead of Goths they might have been Gaetuli, a people from Northwestern Africa (E. G.).] to catch Rebbi Simeon ben Laqish. They beat him. He fled to Magdala, some say to Kefar Ḥiṭṭim²⁰Magdala is on Lake Genezareth, Kefar Hittim in the hills overlooking Tiberias.. The next day, Rebbi Joḥanan went to the assembly hall, when Rebbi Jehudah the Prince also went to the assembly hall. He²¹R. Jehudah the Prince. said to him, why is the master not²²Translated following G. telling us words of instruction? He²³R. Johanan. started clapping with one hand. He²¹R. Jehudah the Prince. asked, does one clap with one? He²³R. Johanan. answered him, no, but without ben Laqish there is nothing²⁴Following the text of the other two sources. The text of the Leiden ms. is unintelligible.. He²¹R. Jehudah the Prince. told him, I shall free him. He²³R. Johanan. said to him, in Magdala. He²¹R. Jehudah the Prince. told him, tomorrow I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare²⁵Translated following G. The text of the other two sources, “get rich”, does not make much sense. for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel [from Egypt]²⁶Added from the other two sources., He sent neither messenger nor angel but He went Himself, as is written: I shall pass through the Land of Egypt²⁷Ex. 12:12., He and all His Court²⁸Translated following Eliahu Fulda and H. L. Fleischer in Levy’s Dictionary. A similar explanation of the verse is found in the Passover Haggadah (Mekhilta dR.Ismael, ed. Horovitz-Rabin, p. 23; cf. H. Guggenheimer, The Scholar’s Haggadah pp. 298–299.)
Here ends the Geniza fragment. The text in Horaiot has additions both at this point and at the end of the paragraph which, while relevant, in the absence of a confirming Genizah text cannot be added here.. He asked him, why did you say these things²⁹About whipping the Patriarch.? He told him, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, No my sons, because the reputation is not good³⁰1S. 2:24. The explanation of the verse is missing; it is given in Horaiot. The verse about the misdeeds of Eli’s sons ends, מַעֲבִיריִם עַם יי [the information]spread about by the Eternal’s people, which he interprets as being removed by the Eternal’s people, implying that the High Priest has to be removed if he sins..

How does Rebbi Yose uphold this verse, bring your sacrifices in the morning, etc⁶Since for him the Mishnah has no biblical basis; the cessation of commerce with idolators either is rabbinic or an old popular custom. The entire sermon is reproduced in Yalqut Šim`oni Prophets§542.? The verse speaks about Jeroboam’s kingdom. When Jeroboam became king over Israel he started seducing Israel and said to them come, let us worship pagan worship. Pagan worship is lenient. This is what is written, let us go against Jehudah, cut it down, break it up, and appoint a king in it, the man from Ṭabeal⁷Is. 7:6. The tradition that Ṭabeal is a place rather than a personal name was accepted by the Medieval commentators of Prophets. According to Rashi the name is coded; one has to replace letter nby n+/-11; then טבאל becomes רַמְלֵא, a city founded after the Arab conquest.. Rebbi Abba said, we checked all of Scripture but did not find a place named Ṭabeal. But it treats its worshippers well. The Torah said, selected him from all of the tribes of Israel to be a priest for Me⁸1S. 2:28.. Pagan worship says, he made priests from the fringes of the people⁹1K. 12:31; quoted in the Babli, Qiddušin75b, in the name of R. Joḥanan.. Rebbi La said, from the thorns of the people, the rubbish of the people. The Torah said, the fat of My sacrifice shall not remain until the morning¹⁰Ex. 23:28.; but pagan worship said, bring your sacrifices in the morning³Am. 4:4, speaking of the sinful service of the Golden Calf of Beth El.. The Torah said, it should be eaten on the day of its slaughter and the next day¹¹Lev. 19:6.; but pagan worship said, on the third day your tithes³Am. 4:4, speaking of the sinful service of the Golden Calf of Beth El.. The Torah said, do not sacrifice the blood of My sacrifice on leavened matter¹⁰Ex. 23:28.; but pagan worship said, and burn your thanksgiving offer of leavened matter³Am. 4:4, speaking of the sinful service of the Golden Calf of Beth El.. The Torah said, if you are vowing a vow to the Eternal, your God, do not tarry to fulfill it¹²Deut. 23:22., but pagan worship said, pledge gifts, publicize them^3,Am. 4:4, speaking of the sinful service of the Golden Calf of Beth El.¹³But it is not necessary to fulfill one’s pledge. The reason of the Northern Kingdom’s apostasy is traced to the cost and onerous rules of Torah practice.. Rebbi Yudan, Rebbi Mattaniah’s father, said, the verse only serves to mention the shame of Israel. The day of our king, the princes are sick from wine’s heat, he draws the mockers by his hand¹⁴Hos. 4:5.. On the day when Jeroboam became king over Israel, all of Israel came to him late in the evening and told him, come and worship pagan worship. He told them, it is late in the evening; I am drunk and not drunk¹⁵He claimed that his mental faculties were slightly impaired.. Everybody is drinking; but if you wish, go and come in the morning. That is what is written, for their heart is like an oven while they are lying in ambush; all night long their baker is sleeping.¹⁶Hos. 4:6. All night long their baker did not sleep. In the morning he is burning like fire of a conflagration¹⁶Hos. 4:6.. In the morning they came to him. He told them, I do understand what you want but I am afraid of your Synhedrion lest they kill me. They told him, we shall kill them; this is what is written, that all are glowing like an oven and eat their judges¹⁷Hos.4:7. All of Talmudic literature assumes that the legal system imagined for late Hasmonean rule was that of the Davidic kingdom.. Rebbi Levi said, they killed them, as is written, if a corpse is found¹⁸Deut. 21:1. This sermon derives הֶחֱלוּ in Hos. 4:5 not from חלה “to be sick” but from חלל “to be perforated”.. Rebbi La said, they deposed them; The day of our king, the princes are profaned from wine’s heat^14,Hos. 4:5.¹⁹Deriving הֶחֱלוּ in Hos. 4:5 from חול “to be profane”.; the day when princes were profaned. From wine’s heat, they were addicted to wine. He draws the mockers by his hand: When he saw a serious person he placed two scoffers next to him who asked him, which generation was preferred over all generations? He told them, the generation of the Exodus. But did they not practice pagan worship? He answered them, because they were beloved they were not punished. But they told him, be quiet for the king wants to do the same. Not only that, but they made one and this one made two. He put the one up at Bethel; the other he gave to Dan²⁰1K. 12:29..

From where that they can be joined one to the other³⁷A discoloration cannot imply impurity unless it contain an inscribed square of the size of half a Cilician bean; this is defined as (36 hairwidths)². The spot does not have to be of uniform color.? Rebbi Mana said, the Sages counted them as two and counted them as four. Just as two can be joined one to the other³⁸Since they are mentioned together in one verse. so also four can be joined one to the other. Rebbi Eleazar in the name of Rebbi Abin²⁴R. Abin mentioned at the start of the paragraph is R. Abin the son, head of the Academy of Tiberias at the time of R. Mana in Sepphoris. The reading “R. Eleazar in the name of R. Abin” (In G: “in the name of R. Abun”, at a second occurrence “R. Eliezer ben R. Abun”) is impossible since R. Abin (Abun) the father lived a generation and a half after R. Eleazar. As already recognized by R. David Fraenckel (Qorban Ha`edah ad loc.) one must read “R. Eleazar bar Abinna”, a third generation Galilean Amora.: If it can be joined to what is not of its kind, so much more of its own kind<sup>39</sup>If the verse implies that spots classified as s´et and “shiny spot” are to be combined then certainly a shiny spot and one of lesser intensity are one and the same.. Rebbi Yose ben Rebbi Bun said, it is not written “they will be” but “it will be”. This teaches that they cannot be joined one to the other<sup>40</sup>This contradicts everything we know from parallel sources, in particular the otherwise exact parallel in Sifra Tazria`, Parašat Nega`im, Pereq 1(4) which reads מְלַמֵּד שֶׁהֵן מִצְטָֽרְפִין זֶה עִם זֶה “this teaches that they can be joined one to the other.” Already D. Fraenckel in the 18th Century recognized that under the influence of Greek the h sound was lost and there was no difference in sound between שֶׁהֵן and שֶׁאֵין.. Ḥizqiah stated: It is not written “skin diseases” but “skin disease”. This teaches that they cannot<sup>41</sup>Again, read “they can”. Since the verse mentions three different diseases, the singular implies that for matters of purity all three are one. be joined one to the other.” <sup>42</sup>A second version of the discussion between R. Aqiba and his son, not recorded elsewhere.“He said to him, they could have said ‘starting with eggshell and stronger it is impure’ but should not have said, ‘there are two kinds of appearances of skin disease which are four kinds.’ He answered him, it teaches that they are not one superior to the other.<sup>43</sup>One cannot say that the color of fresh snow, which is blinding in bright sunlight, is the same as eggshell, but that for the rules of impurity both are equal and the relation of the color of snow to whitewash is equal to the relation between eggwhite and white (unbleached) wool.” Could they not be one superior to the other? If you say so, you would have said the darkened one is impure, the very darkened is impure. But the Torah said, behold, the diseased spot darkened<sup>44</sup>Lev. 13:6. Since even for a darkened spot there are conditions which have to be satisfied before the sufferer from skin disease is declared pure, it follows that the change of color alone is not sufficient.. The darkened one is impure but the very much darkened is pure. <sup>45</sup>Babli 6b. It follows what Rebbi Ḥanina said, it is comparable to two kings and their two lieutenants<sup>46</sup>ὕπαρχος, lieutenant, proconsul, legatus, the second in command. The decreasing order of brightness is snow, eggshell, whitewash, white wool.. One king is greater then the other king, one lieutenant is greater than the other lieutenant. But the first one’s lieutenant is not greater than the other king. Samuel said, it is comparable to two kings and two of their ambassadors<sup>47</sup>He thinks that the secondary colors are much darker than the primary ones.. One king is greater then the other king, one ambassador is greater than the other ambassador. But the first one’s ambassador is not greater than the other king. Rebbi Ḥanina in the name of Rav (Aḥa) [Ada]<sup>48</sup>The reading in parenthesis is that of the ms., the one in brackets that of G. While Rav Ada bar Aḥawa (in the Babli Rav Ada bar Ahavah) is well attested to in both Talmudim, a Rav Aḥa bar Aḥawa is not otherwise known. bar Aḥawa: A king, and his army commander, and the Arghabeṭa<sup>49</sup>Probably the high Sassanid official mentioned in Greek sources as ἀργαπέτης, a Persion word “commander of a fort.”. The word is discussed at length by Geiger in Additamenta ad librum Aruch Completum, pp. 27b–28b. and the Head of the Captivity. Rebbi Eleasar ben Rebbi Yose said before Rebbi Yose: The Mishnah implies that one is no greater than the other. If s´et whose very darkened spot is pure has a second color, the shiny spot, whose very darkened spot is impure, certainly will have a second color. He answered him, look at what you are saying. It has a second degree; should it not also have a third<sup>50</sup>The problem is what combines with what for impurity. It is clear from the biblical text that the spots in the original color combine, also that baheret and s´et combine. If one would establish a hierarchy of brightness as the parables indicate and s´et was less than baheret, a combination of baheret with its secondary color would be a combination of degrees 1 and 3, which we had excluded by a previous argument. Therefore s´et and baheret must be coordinate, not subordinate.? What causes you to say that the very white spot, whose very darkened spot is impure, is the s´et? The kind of s´et is like eggshell. <sup>51</sup>Sifra Tazria`, Parašat Nega`im, Pereq 1(4). A parallel text from another source is in the Babli, 6b.“שְׂאֵ֤ת, this is s´et. בַהֶ֔רֶת, this is the shiny spot. סַפַּ֨חַת֙ is secondary to the shiny spot. [The diseased spot’s] look is deepened<sup>52</sup>Lev. 13:3., secondary to s´et. What is the etymology of s´et? Elevated. As the shadow looks elevated compared to the sunny spot. What is the etymology of deepened? It is deep, as the sunny spot looks depressed compared to the shadow. What is the etymology of סַפַּ֨חַת֙? Adjunct. As it is said, adjoin me please to one of the priesthoods<sup>53</sup>1S. 2:36., etc.” Rebbi Eleazar said, these are the words of Rebbi Ismael and Rebbi Aqiba. But the words of the Sages are that s´et and the shiny spot are one. Sappaḥat is secondary to either one<sup>54</sup>Since the word is placed between the two expressions.. The Mishnah says so: “Mispaḥat is turned into s´et or strong mispaḥat.<sup>55</sup>Mishnah Nega`im 7:2. מִסְפַּחַת is biblical equivalent of סַפַּחַת (Lev. 13:6,7) used both for impure and pure spots, thereby validating the distinction between deeper and much deeper colors.”

⁸⁹Babli 29a; Mekhilta dR. Ismael Bo Chap. 14; Sifry Num.84, 161; Ex. rabba15(17). Rebbi Simeon ben Yoḥay stated: Every place to which Israel was exiled, the Divine Presence was exiled with them. They were exiled to Egypt and the Divine Presence was exiled with them. What is the reason? ⁹⁰1S. 2:27.Was I not revealed to your Father’s house when they were in Egypt, the house of Pharaoh? They were exiled to Babylon and the Divine Presence was exiled with them. What is the reason? ⁹¹Is. 43:14.On your behalf I was sent to Babylon. They were exiled to Media and the Divine Presence was exiled with them. What is the reason? I installed My throne in Elam⁹²Jer.49:38., but Elam is nothing else but Media as you are saying, when I was in the Capital city of Susa which is in the province of Elam⁹³Dan. 8:2. The identification is erroneous.. They were exiled to Ionia and the Divine Presence was exiled with them. What is the reason? I shall awake your sons, Zion, over your sons, Ionia⁹⁴Sach. 9:13.. They were exiled to Rome and the Divine Presence was exiled with them. What is the reason? ⁹⁵Is. 21:11,12. The previous paragraph is the introduction to this sermon.He calls to me from Se`ir: watchman, what time is it in the night? Israel said to Isaiah: our teacher Isaiah, what will lead us out from this night? He told them, wait until it will be asked. After he asked, he returned to them and they asked him, watchman, what time is it in the night? He said to them, the watchman said, there comes morning and also night. They said to him, and also night? He told them, not as you understand it. But “morning” for the just ones, and “night” for the evildoers. “Morning” for Israel and “night” for the peoples of the world. They asked him, when? He said to them, any time you want, He wants: if you desire to ask, ask. They asked him, what obstructs? He told them, repentance: repent, come.

⁹⁰Num. 16:33.They and everything that belonged to them descended alive into the pit. Rebbi Berekhiah in the name of Rebbi Ḥelbo, even their names flew away from their papyrus rolls^90aGreek τόμος, “piece, roll of papyrus, volume”.. Rebbi Yose ben Ḥanina said, even one of their needles that was in the hand of an Israel as a loan was swallowed up with them, for it is written: They and everything that belonged to them descended alive into the pit. Who prayed for them? Rebbi Samuel bar Naḥman said, Moses prayed for them, Reuben shall live and not die⁹¹Deut. 33:6, this refers to Datan and Abiram from the tribe of Reuben.. ⁹²Midrash Shemuel ed. Buber 5(12). Rebbi Joshua ben Levi said, Hannah prayed for them. This is Rebbi Joshua ben Levi’s opinion, as Rebbi Joshua ben Levi said in the name of Rebbi Yose: Koraḥ’s (opinion) [band]^G was continuously sinking until Hannah stood up and said, the Eternal kills and brings to life, He sends down into the pit and lifts⁹³1S. 2:6. She was married to a descendant of Korah’s (2 Chr. 6:18–23)..

What was the fence that Job made around his words? It says (Job 1:5), “A pure and righteous man, who fears God and turns away from evil.” This teaches us that Job distanced himself from anything that would bring him to sin, from any ugliness, and from anything even resembling ugliness. If that is so, then why do we have to also learn that he was “a pure and righteous man”? But instead, this is here to teach us that Job emerged [from the womb] already circumcised. Adam also emerged already circumcised, as it says (Genesis 1:24), “And God created the person in His image.” Seth also emerged already circumcised, as it says (Genesis 5:2), “He had a child in his likeness and image.” Noah also emerged already circumcised, as it says (Genesis 6:9), “A just and pure man in his generation.” Shem also emerged already circumcised, as it says (Genesis 14:18), “Malkitzedek, king of Shalem.”²Malkitzedek is understood in rabbinic tradition to be Shem. The Hebrew word shalem means “complete.” Jacob also emerged already circumcised, as it says (Genesis 25:27), “Jacob was a pure man, who sat in tents.” Joseph also emerged already circumcised, as it says (Genesis 37:2), “This is the progeny of Jacob: Joseph.” But shouldn’t it say [instead]: This is the progeny of Jacob: Reuben? What do we learn from [the fact that it says] Joseph? [We learn] that just as Jacob emerged already circumcised, (so, too,) Joseph emerged already circumcised. Moses also emerged already circumcised, as it says (Exodus 2:2), “She saw that he was good.” And what did his mother see in him that was lovelier and more praiseworthy than any other person? That he emerged circumcised. Bil’am the wicked also came out circumcised, as it says (Numbers 24:4), “The word of him who hears God’s speech.” (Samuel also emerged circumcised, as it says [I Samuel 2:26], “Young Samuel continued to grow and was good.”) David also emerged circumcised – as it says (Psalms 16:1), “A mikhtam³A ketem (which has the same Hebrew letters as mikhtam) can mean a type of spot or marking. of David. (Protect me, for I seek refuge in You).” Jeremiah also emerged already circumcised, as it says (Jeremiah 1:5), “Before I formed you in the belly, I knew you; and before you came out of the womb I consecrated you.” Zerubbabel also emerged already circumcised, as it says (Haggai 2:23), “On that day (I will take,) [declares the Eternal of Hosts, I will take] Zerubbabel son of Shealtiel, declares the Eternal.” And it says (Job 31:1), “I have made a covenant with my eyes, so how can I gaze at a maiden [i.e., an unmarried woman]?” This teaches that Job was strict with himself and would not even look at a maiden. And if with a maiden – whom he could marry if he wished (to his son, to his daughter, or to [another] family member) – he was strict with himself and would not look at her, then all the more so [would he never look at] a married woman! And why was he so strict with himself not to look even at a maiden? Because Job said to himself: Perhaps I will look today, and tomorrow another man will come along and marry her, and then I will have looked at a married woman.

Nine of New Year’s Day, from where? Rebbi Abba from Carthage said: Corresponding to the nine Divine Names in Hanna’s prayer; there it is written at the end: The Eternal will judge the ends of the earth¹⁰⁴1Sam. 2:10..

And denied the Resurrection of the Dead. You find that at the time when Elisha came to resurrect the Shunamite’s son, he told him²⁷³2K. 4:29.: Take my support staff in your hand and go, and if you meet a man do not greet him, or if a person greets you do not answer him. But he did not do that, but when a person met him and asked, from where and to where, Geḥazi? He told him, I am going to resurrect the dead. This one would tell him, only the Holy One, praise to Him, can resurrect the dead, as it is written²⁷⁴1S.2:6.: The Eternal kills and gives life, brings down to the pit and lifts up. He went there and did not do anything. He returned to him and said to him, I know that if he really were dead, he would not wake up through you.

Nine of New Year’s Day, from where? Rebbi Abba from Carthage¹⁵⁴An Israeli Amora of the circle of Rebbi Yoḥanan and Resh Laqish. He is either from Carthage in North Africa or from Cartagena in Spain. said: Corresponding to the nine Divine Names in Hanna’s prayer; there it is written at the end: (1Sam 2:10) “The Eternal will judge the ends of the earth¹⁵⁵This is reported in shortened form in Babli 29a. The entire series of analogous numbers is given only by Israeli Amoraïm; the Yerushalmi is the source for all abbreviated statements in the Babli. The verse from Hannah’s prayer, not quoted in the Babli, is the reason that Hannah’s prayer forms the Haphtarah of the first day of the New Year..”

MISHNAH: The generation of the desert has no part in the World to Come, as it is said³¹⁴Num. 14:35. The argument in the longer text of the Mishnah in the Babli is reproduced here at the start of the Halakhah. In all these cases, the double emphasis in the verse is interpreted that the first expression refers to this world, the second to the World to Come.: in this desert they shall be terminated and there they will die, the words of Rebbi Aqiba. Rebbi Eliezer says, about them it says³¹⁵Ps. 50:5., assemble for Me My lovely ones, who sealed My Covenant by a sacrifice³¹⁶The ceremony described in Ex. 24:1–9 guaranteed their eternal life. Since R. Aqiba war R. Eliezer’s student, the inversion of the chronological order clearly indicates that the latter’s opinion is accepted as practice..
The band of Korah will not be resurrected in the future, as it is said³¹⁷Num. 16:33. the earth covered them; they were lost from among the congregation, the words of Rebbi Aqiba. Rebbi Eliezer says, about them it says⁹³1S. 2:6. She was married to a descendant of Korah’s (2 Chr. 6:18–23)., the Eternal kills and brings to life, He sends down into the pit and raises up.

Who prayed for them? Rebbi Samuel bar Naḥman said, Moses prayed for them, Reuben shall live and not die⁹¹Deut. 33:6, this refers to Datan and Abiram from the tribe of Reuben.. ⁹²Midrash Shemuel ed. Buber 5(12). Rebbi Joshua ben Levi said, Hannah prayed for them. This follows Rebbi Joshua ben Levi, as Rebbi Joshua ben Levi said: Korah’s band was continuously sinking until Hannah stood up and said⁹³1S. 2:6. She was married to a descendant of Korah’s (2 Chr. 6:18–23)., the Eternal kills and brings to life, He sends down into the pit and lifts up.

Rebbi Ḥizqiah in the name of Rebbi Aḥa: Rebbi Ḥiyya explains three verses as praise. ¹⁹⁸The parallel to the entire section is in Ketubot 13:1 (fol. 35b/c). A different version, in the name of other authors, in Babli 10b, Gen. rabba85(8). One of the Babli’s authors identifies the place as העינם (Jos. 15:34).“She sat at the entrance to the source.” Is that possible? Even the most depraved prostitute would not do that¹⁹⁹To try to sleep with a man not in a room.. But she lifted her eyes to the door to which all eyes are looking²⁰⁰Usually identified, cf. Berakhot4, Note 234.. She said before Him: Master of the Universe, let me not leave this family empty-handed. Another explanation, “at the entrance to the eyes”, that she opened his eyes saying, I am unmarried and pure. “And Eli was very old,²⁰¹1S. 2:22–23. The same explanation in Babli Šabbat 55b; more in detail Midrash Samuel 7(4).” “they would make them lie” is written²⁰²The masoretic text reads יִשְׁכְּבוּן [Eli’s sons] would lie [with the women assembled before the Tent]. A sacrifice of birds is required for a woman healed from prolonged flux to be permitted again to her husband (Lev. 15:29) and also for a woman after childbirth (Lev. 12:8).. That women would bring them their bird-sacrifices to be purified for their houses but since they were dragging their feet²⁰³Unnecessarily preventing them from sleeping with their husbands., the Holy One, praise to Him, found them guilty as if they had slept with them. Rebbi Tanḥuma said, here, he needles²⁰⁴Greek κεντρόω, cf. Berakhot 3, Note 96. them: ²⁰⁵1S. 2:29.“why do you disregard my slaughter-sacrifice and my flour-sacrifice?” If you say that they committed a serious crime, why should he absolve them from the serious crime and needle them for a minor one? ²⁰⁶1S. 8:3. Similar explanations in Babli Šabbat 56a.“But his sons did not follow in his ways and turned after lucre.” That they took tithe but remained judging²⁰⁷As Levites, Samuel’s sons were entitled to tithe. The Yerushalmi faults them for creating an appearance of conflict of interest; in the Babli, there is one opinion that they exacted tithes for themselves, when the farmer should have had full freedom to give the tithe to any Levite of his liking.. Rebbi Berekhia: A camel-caravan came by, they put aside the needs of Israel and were going and attending to business affairs²⁰⁸Greek πραγματεία “business, affairs, work”..

Rebbi Ḥizqiah in the name of Rebbi Aḥa: Rebbi Ḥiyya explains three verses as praise. ¹⁹⁸The parallel to the entire section is in Ketubot 13:1 (fol. 35b/c). A different version, in the name of other authors, in Babli 10b, Gen. rabba85(8). One of the Babli’s authors identifies the place as העינם (Jos. 15:34).“She sat at the entrance to the source.” Is that possible? Even the most depraved prostitute would not do that¹⁹⁹To try to sleep with a man not in a room.. But she lifted her eyes to the door to which all eyes are looking²⁰⁰Usually identified, cf. Berakhot4, Note 234.. She said before Him: Master of the Universe, let me not leave this family empty-handed. Another explanation, “at the entrance to the eyes”, that she opened his eyes saying, I am unmarried and pure. “And Eli was very old,²⁰¹1S. 2:22–23. The same explanation in Babli Šabbat 55b; more in detail Midrash Samuel 7(4).” “they would make them lie” is written²⁰²The masoretic text reads יִשְׁכְּבוּן [Eli’s sons] would lie [with the women assembled before the Tent]. A sacrifice of birds is required for a woman healed from prolonged flux to be permitted again to her husband (Lev. 15:29) and also for a woman after childbirth (Lev. 12:8).. That women would bring them their bird-sacrifices to be purified for their houses but since they were dragging their feet²⁰³Unnecessarily preventing them from sleeping with their husbands., the Holy One, praise to Him, found them guilty as if they had slept with them. Rebbi Tanḥuma said, here, he needles²⁰⁴Greek κεντρόω, cf. Berakhot 3, Note 96. them: ²⁰⁵1S. 2:29.“why do you disregard my slaughter-sacrifice and my flour-sacrifice?” If you say that they committed a serious crime, why should he absolve them from the serious crime and needle them for a minor one? ²⁰⁶1S. 8:3. Similar explanations in Babli Šabbat 56a.“But his sons did not follow in his ways and turned after lucre.” That they took tithe but remained judging²⁰⁷As Levites, Samuel’s sons were entitled to tithe. The Yerushalmi faults them for creating an appearance of conflict of interest; in the Babli, there is one opinion that they exacted tithes for themselves, when the farmer should have had full freedom to give the tithe to any Levite of his liking.. Rebbi Berekhia: A camel-caravan came by, they put aside the needs of Israel and were going and attending to business affairs²⁰⁸Greek πραγματεία “business, affairs, work”..

HALAKHAH: “If she said, I am impure, she breaks her ketubah and leaves,” etc. It is written: “The Cohen shall put the woman before the Eternal²¹⁵Num. 5:18.”, that is the Nikanor gate²¹⁶In ritual matters, the Nikanor gate is the entrance to the courtyard of the Tent of Meeting. In Sifry Num. 17, the statement is “before the Eternal”, which means in the East.. Everywhere it is said “before the Eternal”, that means the Nikanor gate. ²¹⁷An explanation why an ordeal must be performed in the Temple, based on Tosephta 1:4 (S. Lieberman in Tosefta kiFshutah Soṭa 1, line 19.) It is written: “If a man sin against a man.²¹⁸1S. 2:25. As R. David Fraenckel has noted, it seems that this verse is out of place and should be replaced by 1K. 8:31–32 which is quoted in Tosephta 1:4, combined with Num. 5:27,28 as support that the ordeal of the suspected wife is to be held in the Temple: “If a man sin against his neighbor and causes a curse to be put on him … and You will hear in Heaven and will judge Your servants to declare the criminal guilty to turn his way on him [her belly will extend and her genitals shrink] and to clear the just to reward him for his just behavior [if the woman was not impure but pure, she will be declared innocent and be blessed with seed.]”” Rebbi Ḥiyya bar Abba and Rebbi Joshua ben Levi. Rebbi Ḥiyya bar Abba explains the verse about the paramour, Rebbi Joshua ben Levi explains the verse about the woman. Rebbi Ḥiyya bar Abba explains the verse about the paramour: That one feeds and sustains and you come to enjoy yourself. Rebbi Joshua ben Levi explains the verse about the woman: That one feeds and sustains and you turn your eyes to another.

The following [occurrences of lamed-alef (not)] which have to be read as lamed-waw (to, by, has) are found in the Prophets and Hagiographa: multiply;³²The introductory word of 1 Sam. 2, 3 in which occurs the phrase and by Him are actions weighed according to the ḳerë, but the kethib reads ‘and actions are not weighed’. Hushai;³³i.e. 2 Sam. 16, 18, where the ḳerë is his will I be and the kethib ‘I will not be’. said;³⁴i.e. 2 Kings 8, 10. Here the ḳerë is say unto him, thou shalt surely recover, and the kethib ‘say, thou shalt not surely recover’. thou hast multiplied;³⁵i.e. Isa. 9, 2.The ḳerë is Thou hast increased their joy, and the kethib ‘Thou hast not increased joy’. their affliction;³⁶i.e. Isa. 63, 9. The ḳerë is In all their affliction He was afflicted (lit. there was affliction to Him) and the kethib ‘in all their affliction He was not an adversary’. He slay me;³⁷i.e. Job 13, 15. The ḳerë is yet will I trust Him, the kethib ‘I have nothing to hope for’. I keep silence;³⁸i.e. Job 41, 4. The ḳerë is would I keep silence (to him), the kethib ‘I would not keep silence’. as the (wandering) sparrow;³⁹i.e. Prov. 26, 2. The ḳerë is shall come home (to him), the kethib ‘shall not come home’. his friends;⁴⁰i.e. Prov. 19, 7. The ḳerë is they turn against him, the kethib ‘they do not turn’. Zerubbabel;⁴¹i.e. Ezra 4, 2, The ḳerë is we do sacrifice unto Him, the kethib ‘we do not sacrifice’. were fashioned;⁴²i.e. Ps. 139, 16. The ḳerë is ‘and for it there was one among them’, the kethib when as yet there was none of them. In this instance E.V. follows the kethib. know ye;⁴³i.e. Ps. 100, 3. The ḳerë is we are His, the kethib ‘and not we (have made) ourselves’. be gathered;⁴⁴i.e. Isa. 49, 5. The ḳerë is be gathered unto Him, the kethib ‘be not gathered’. name,⁴⁵i.e. 1 Chron. 11, 20. The ḳerë is and had a name among the three, the kethib ‘and not a name among the three’. [this last also] in the corresponding passage.⁴⁶viz. in 2 Sam. 23, 18. This reading is suggested by N.Y. to replace that of V ‘and his word’ which is meaningless. In this verse, however, lamed-waw is both written and read. [More probably ודבר in V is a misreading of daleth signifying ‘four’ which should be attached to the beginning of the next Rule.] [38a]

Rabbi Yosei would say: Anyone who honors the Torah will be honored by others, as it says (I Samuel 2:30), “For those that honor Me, I will honor; and those who scorn Me will not be taken seriously.” “Those who honor Me, I will honor” – this refers to Pharaoh, king of Egypt, who showed honor to the One who spoke and brought the world into being when he marched out at the head of his troops. His servants said to him: The custom is that kings march out only at the rear of their troops, and you are marching out at the head of your troops. He said to them: Am I going out to encounter a human king? No, I am going to encounter the King of all kings, the Holy Blessed One. That is why the Holy Blessed One showed honor to him by punishing him personally, as it says (Song of Songs 1:9), “I have likened you, my darling, to a mare in Pharaoh’s chariots.”

Rabbi Papius would say: The congregation of Israel was favored above the horses in Pharaoh’s chariot, as it says, “You led your horses into the sea.”
Rabbi Yehoshua ben Karha would say: When Pharaoh went into the sea, he rode on a male horse. But then the Holy Blessed One revealed it to be a female horse, as it says (Song of Songs 1:9), “To a mare in Pharaoh’s chariots.” But was it perhaps not a chariot, but a cherub? As it says (Psalms 18:11), “He mounted a cherub and flew, gliding on the wings of the wind.” What happened is that the cherub appeared like a team of female horses, and they all went into the sea.
Those who scorn Me will not be taken seriously” – this is Sennacherib, who scorned the One who spoke and brought the world into being (thus scorning the Holy Blessed One), as it says (Isaiah 37:24–25), “Through your servants you have blasphemed my Lord. Because you said: Thanks to my vast chariotry, I have climbed the highest mountains to the remotest parts of the Lebanon, and have cut down its loftiest cedars, its choicest cypresses, and have reached its highest peak, its densest forest. I have drawn and drunk water. I have dried up all the streams of Egypt with the soles of my feet.” Therefore, the Holy Blessed One punished him through an emissary, who shaved his head and beard, and sent him back in shame to his own land.
(Rabbi Yishmael the son of Rabbi Yohanan ben Beroka would say: One who learns in order to teach, etc.) He would also say: You need not be ready to study the entire Torah, but neither are you free to leave it all aside. Rather, one who continues to add to his learning adds greatly to his reward.
Rabbi Elazar ben Hamsa would say: The study of bird offerings and the calculations of menstruation – these are the essence of the Law.
Rabbi Yohanan ben Nuri would say: Legal matters, ritual purity, bird offerings, and the calculations of menstruation – these are the essence of the Torah.
He would also say: Setting the [great] table, and establishing and supporting a court – both bring goodness into to the world.

Korah and his company will not be granted eternal life, and will not even be given a trial, as it says (Numbers 16:33), “The earth closed over them, and they vanished from the midst of the congregation.” These are the words of Rabbi Eliezer.
But Rabbi Yehoshua said: They will be given a trial! It is about them that the verses speak (I Samuel 2:6), “The Eternal deals death and gives life, casts down into Sheol and raises up.” The verse there (Numbers 16:33) speaks of Sheol: “They went down alive into Sheol, with all that belonged to them.” And the verse (in I Samuel) speaks of Sheol. So just as later one can be cast down into Sheol or raised up from it, so too, when Sheol is mentioned here, they go down into it, but will one day be raised up from it.
Rabbi Eliezer said: Then how do you interpret the verse, “The earth closed over them, and they vanished from the midst of the congregation”? [Rabbi Yehoshua] responded: They vanished from the midst of the congregation, but they did not vanish from the World to Come.