열왕기하 3:31의 탈무드

HALAKHAH: “Only [wool and linen] are forbidden as kilaim”. It is written (Deut. 22:11): “Do not wear ša‘aṭnez, wool and linen together.”⁷In Sifry Deut. 232, the text is somewhat more complete: “I would say one is only forbidden to wear it; from where do we know that one may not cover oneself with it (in a blanket)?” I would say one is only forbidden to wear it; the verse says (Lev. 19:19): “It shall not come on you.” If it shall not come on you I would say one may not carry a chest on his back⁸A peddler’s chest full of textiles to peddle to Gentiles.; the verse says “do not wear.” Since a garment is specifically useful to the body, [included are] only things useful to the body. Why was it said that “it shall not come on you?” Rebbi Niḥa bar Sava⁹A Galilean Amora of the fifth generation, student of R. Jonah. Since R. Zeïra was R. Joḥanan’s student, it is clear that the second name in the list must be “R. Jonah”. In the Babylonian tradition, this is a Tannaïtic statement (Tosephta Kilaim 5:13)., Rebbi Joḥanan in the name of Rebbi Zeïra, if there was a large piece of cloth, in a part of which was kilaim and that part was lying on the ground, one cannot cover himself with the other part. I would say, it includes even sea flax¹⁰Shell silk, also called “byssus”, from threads, excreted by shells under water, which harden when exposed to air, used already in antiquity., even hemp; the verse says “wool and linen”; just as wool cannot have an epithet so nothing else can have an epithet. From where that [wool] has no epithet? Rebbi Joshua ben Levi said, it is written (2K. 3:4) “Mesha‘, the king of Moab, was a nôqēd;” what is a nôqēd? A shepherd! “He delivered to the king of Israel 100’000 lambs and 100’000 wool rams.” Only ram’s wool is called “wool”¹¹All others carry the name of the animal from which they come as an epithet..

Rebbi Joshua ben Levi said, why is it called drawing festivity? For from there one was drawing the holy spirit, following you shall draw water in rejoycing from the fountains of salvation¹³Is. 12:3. Babli 50b.. An illustration¹⁴The following (up to Note 21) is from Gen. rabba 98(16) (M. Sokoloff, The Genizah fragments of Bereshit Rabba, Jerusalem 1982, p. 187 l. 21–30). There the statements of RR. Levi and Joḥanan are interchangend.. Rebbi Levi and Jehudah bar Naḥman were taking two tetradrachmas to assemble the congregation before Rebbi Joḥanan. Rebbi Levi went and preached, Jonah ben Amittai was from the tribe of Asher, for it is written¹⁵Jud. 1:31., Asher did not disinherit the inhabitants of Acco and the inhabitants of Sidon. And it is written¹⁶1K. 17:9. This quote presupposes that Jonah ben Amittai was the son of the widow from Sarepta., arise and go to Sarepta which belongs to Sidon. Rebbi Joḥanan came and preached, Jonah ben Amittai was from the tribe of Zevulun, as it is witten¹⁷Jos. 19:10., the third lot fell to the sons of Sevulun according to their families, and it is written¹⁸Jos. 19:13. The verse shows that Gat-Ḥepher belonged to Zevulun., from there it turned eastward to Gat Ḥepher and Et Qaṣin. And it is written¹⁹2K. 14:25., following the word of the Eternal, the God of Israel, which He spoke through His servant, Jonah ben Amittai the prophet from Gat Ḥepher. On the next Sabbath Rebbi Levi said to Jehudah bar Naḥman: you take the two tetradrachmas and go²⁰In Gen. rabba R. Levi gives the money to Jehudah bar Naḥman so that the latter lets him go and give the sermon, to harmonize his statement with R. Joḥanan’s. assemble the congregation before Rebbi Joḥanan. He went and said before them, Rebbi Joḥanan did teach us well, his mother from Asher and his father from Zevulun. And his hip from Sidon²¹Gen. 49:13, from Jabob’s blessing of Zevulun. The one prophet from the tribe of Zevulun came from a mother from Sidonian territory, which was Asher territory., the hip from which he came was from Sidon. And it is written²²Jonah 1:3. The following argument is the reason the preceding Midrash was quoted here, in connection with the water-drawing festivities., he descended to Yafo, when it should have been “he descended to Acco²³As a Galilean he could have used the nearest port.”! Rebbi Jonah said, Jonah ben Amittai belonged to the pilgrims²⁴Who came to Jerusalem in Jehudah, avoiding the Northern sanctuaries in Bethel and Dan., came to the water-drawing festivity and the holy spirit rested on him, to teach you that the holy spirit only rests on a happy heart²⁵Babli Šabbat 30b.. What is the reason? It was when the musical instrument played, God’s spirit was on him²⁶2K. 3:15.. Rebbi Benjamin bar Levi said, it is not written here “it was when he played on the musical instrument”, but it was when the musical instrument played, God’s spirit was on him²⁷This refers to a statement of R. Levi in Berakhot 1:1 (Note 97), that Elisha used David’s Aeolian lyre which played by itself in the wind..

³²Babli 53a. The entire Yerushalmi text is copied there by R. Ḥananel. Rebbi Joḥanan in the name of Rebbi Hoshaia: one adds a limb to it. ³³The text is parallel to Sanhedrin 11:6, Notes 68–69. He lifted his eyes and looked at him. He told him, why are you looking at me? Do I need you that you enjoy it? Thirteen years he went and came before his teacher even though he did not need him. Rebbi Samuel in the name of Rebbi Zeˋira: Was it not enough for him to have paid his respects to his teacher since anybody who pays his respects to his teacher is as if he paid his respects to the Divine Presence. Rebbi Berekhiah, Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba. It is written³⁴Ex. 33:7. and Moses would take the Tent, etc. How far away was it? One mil³⁵2’000 cubits. Ex. rabba 45(4).. It is not written “and it was that anybody asking Moses” but and it was that anybody asking the Eternal. From here that anybody visiting his teacher is as if he was visiting the Divine Presence. Rebbi Ḥelbo, Rebbi³⁶Read: Rav. Ḥuna in the name of Rav: It is written³⁷1K. 17:1. The verse continues: By the Living Eternal … before Whom I stood., Eliahu from Tisbe said, etc. Was not Eliahu the ruler³⁸Greek τύραννος, ὁ (Arukh טרן 3). of the prophets? But it teaches that all the time he was standing before his teacher Aḥiyya from Shilo it was as if he stood before the Divine Presence. Rebbi Ḥelbo in the name of those of the House of Shilo: Even when Eliahu wanted water for his face Elisha would put it on his hands. What is the reason? Here is Elisha ben Shafaṭ³⁹2K. 3:11., it is not written here “who studied Torah”, but who poured water on Eliahu’s hands. It is written⁴⁰IS. 3:1.: The lad Samuel was serving the Eternal before Eli. Did he not only serve Eli? But this teaches that all service which he rendered before his teacher Eli was as if he rendered if before the Divine Presence. Rebbi Ismael stated⁴¹Ex. 18:12. Mekhilta dR. Ismael Yitro Parašah 1 (ed. Horovitz-Rabin p. 196).: And Aaron and all the Elders of Israel came to eat bread with Moses’s father-in-law before god. Did they eat before God? But from here that anyone who receives a friend⁴²In editio princeps of Mekhilta: Sages; similarly Babli Berakhot 64a. is as if he received the Divine Presence.

Rebbi Zeriqan and Rebbi Ammi⁹⁴Rebbi Ammi (or Immi) was the successor of Rebbi Yoḥanan as head of the academy of Tiberias. Rebbi Zeriqan was another student of Rebbi Yoḥanan. Their argument goes as follows: King David declares that he is used to get up at midnight and also that he gets up at the start of some night watch. But if midnight is the start of a watch then the number of watches has to be even. [The parallel in the Babli (Berakhot 3b) is a shortened version of the Yerushalmi (in particular, in the Ashkenazic manuscript tradition.)] in the name of Rebbi Simeon ben Laqish: The reason of Rebbi is (Ps. 119:62): “At midnight I get up to thank You for Your just laws.” And it is written (Ps. 119:148): “My eyes preceded night watches.” Rebbi Ḥizqiah said: Rebbi Zeriqan and Rebbi Abba, one explained the reason of Rebbi, the other the reason of Rebbi Nathan. He who explained the reason of Rebbi: “at midnight”. He who explained the reason of Rebbi Nathan (Jud. 7:19): “at the start of the middle watch.”⁹⁵See the preceding paragraph. How does Rebbi Nathan uphold the basis of Rebbi’s reason, “at midnight”? Sometimes “at midnight,” sometimes “my eyes preceded night watches.” How is that? When David had a state dinner, “at midnight.” When he ate by himself, “my eyes preceded night watches.” In no case did dawn come and found David asleep. That is what David said (Ps. 57:9): “Wake up, my honor, wake up, o harp and lute, I shall awake dawn.” My honor has to be awake because of the honor of my Creator. My honor counts for nothing before the honor of my Creator. I shall awake dawn, dawn will not awake me. His evil instinct was trying to seduce him and told him: David, usually dawn awakes kings and you say “I shall awake dawn!” Usually kings sleep until three hours into the day and you say “at midnight I get up!” But he answers, “for Your just laws.” What did David do? Rebbi Phineas in the name of Rebbi Eleazar ben Rebbi Menaḥem⁹⁶Rebbi Eleazar ben Rebbi Menaḥem was an Aggadist of the generation of Rebbi Ammi; Rebbi Phineas belongs to the following generation. A parallel Babylonian tradition is given in Babli Berakhot 4a. The Yerushalmi version is also found in Pesiqta dRav Kahana,ויהי בחצי הלילה, 13 and in Midrash Tehillim 119.: He took a harp, put it on his headboard, got up at midnight and started playing on it so that his companions in the study of Torah should hear it. What were his companions in the study of Torah saying? When king David studies Torah, certainly we have to do it also! Rebbi Levi⁹⁷The preacher in the academy of R. Yoḥanan. A shortened version, without the reference to the story of Elisha, is a Babylonian tradition, by contemporary Babylonian teachers, in Babli Berakhot 3b. The verse quoted talks about the prophetic extasy of Elisha before king Jehoshaphat. R. Elazar Azkari explains that the verse from Kings can be taken to be parallel to Psalms 57:9 since in the latter verse the harp is also adressed directly, as a living being. said: a lute was hanging in David’s window and in the night the North wind was blowing and moving it and it was playing by itself. This refers to what is written (2Kings 3:15): “It happened when the musical instrument was playing.” It does not say “when he played on the musical instrument” but “when the instrument was playing”; it was playing by itself.

⁹⁸Babli 7b, Sifra Aḥare Pereq4(1–3).“He shall atone for the Sanctuary from the impurities of the Children of Israel⁹⁹Lev. 16:16., etc. In this aspect I have three impurities. The impurity of foreign worship as it is said, to defile My Sanctuary¹⁰⁰Lev. 20:3.. Sexual offenses as it is said, not to act in the rules of abominations¹⁰¹Lev. 18.30.. Spilling of blood as it is said, do not defile the Land¹⁰²Num. 35:34, a misquote from memory.. I could think that this he-goat atones for all these impurities, the verse says, from the impurities, not all impurities¹⁰³Reading the prefix מ as partitive, cf. Note 75.. We find that the verse treated the impurity of the Sanctuary and its sancta separately; also here we treat only the impurity of the Sanctuary and its sancta separately¹⁰⁴In his opinion, the Day of Atonement is exclusively for repairing any damage to the Sanctuary., the words of Rebbi Jehudah. Rebbi Simeon says, from its place it is decided, as it is said, he shall atone for the Sanctuary from the impurities of the Children of Israel, any impurity in the Sanctuary. I could think that this he-goat atones for these impurities, the verse says, and their crimes⁹⁹Lev. 16:16.. These are the rebellions¹⁰⁵Intentional sins, intended as “breaking the yoke of Heaven”. There is no homily on חַטָּאוֹת “unintentional sins” also mentioned in the verse., for so it says, the king of Moab rebelled against me¹⁰⁶2K. 3:7..