이사야 3:26의 탈무드

⁴⁸In addition to the parallel in Horaiot, there exists one in Pesahim 8:7 36a l. 76 ff. (פ). Rebbi Abbahu in the name of Rebbi Eleazar: “Deep sorrow”⁴⁹In its legal implications, that the person not only be forbidden to eat sanctified food but also cannot be counted in a quorum for religious services; cf. Berakhot3:1, Note 42. is only for the dead, for it is written⁵⁰Is. 3:26. The gates of Jerusalem are in sorrow because all its men are dead.: Its gates are in deep sorrow and mourning. Ḥiyya bar Ada objected: Is it not written⁵¹Is. 19:8. The fishermen are in deep sorrow (and they mourn as quoted in the two parallel texts) because the Nile dried up. This proves that both terms used for the religious obligations of a person whose close relative died are used in the Bible also to describe other situations.: the fishermen are in deep sorrow? Rebbi Ḥanina said, so is the baraita: there is no deep sorrow in impurity except for the dead. It was stated⁵²Babli Zevaḥim 100b; a suspect text in Semahot 4:4.: “What is deep sorrow? From the moment of death until the moment of burial, the word of Rebbi. But the Sages say, the entire day.” It turns out that one describes leniencies and stringencies following Rebbi, leniencies and stringencies following the rabbis. What is the difference between them? If he died and was buried within the hour. Following the rabbis, he is forbidden the entire day; following Rebbi he is forbidden only that hour. If he died and was buried after three days. Following the rabbis, he is forbidden the entire day; following Rebbi he is forbidden up to three days. There came Rebbi Abbahu in the name of Rebbi Joḥanan, and Rav Ḥisda, both of whom said that Rebbi agrees with the Sages that he is forbidden only during the first day, as it was stated⁵³Babli Zevaḥim 100b.: Rebbi said, you know that deep mourning in the night is not biblical, since they said⁵⁴Mishnah Pesahim 8:8. This naturally presupposes that the person was not defiled by the impurity of the dead; otherwise, he would have to observe a seven day cleansing period. If he had no occasion to be near the corpse, the biblical prohibitions upon the deep mourner lapse at sundown., “the deep mourner immerses himself and eats his Passover sacrifice in the evening.” But they said, deep mourning [during daytime]⁵⁵Inserted from the parallel sources, necessary for understanding the text. is biblical. Rebbi Yose ben Rebbi Abun in the name of Rebbi Huna: Explain it⁵⁶The Mishnah in Pesahim only refers to the unlikely case that the deep mourner was not defiled with the impurity of the dead in a case in which both Rebbi and the Sages will agree on the duration of the deep sorrow. that he was buried close to sundown [and one cannot infer anything.⁵⁵Inserted from the parallel sources, necessary for understanding the text.]

¹²¹This also is in Sanhedrin 2:1 (Notes 52–55), Horaiot 3:2. Rebbi Abbahu in the name of Rebbi Eleazar: “Deep sorrow”¹²⁵In its legal implications, that the person not only be forbidden to eat sanctified food but also cannot be counted in a quorum for religious services; cf. Berakhot3:1, Note 42. is only for the dead, for it is written¹²⁶Is. 3:26. The gates of Jerusalem are in sorrow because all its men are dead.: Its gates are in deep sorrow and mourning.Ḥiyya bar Ada objected: Is it not written¹²⁷Is. 19:8. The fishermen are in deep sorrow (and they mourn as quoted in the two parallel texts) because the Nile dried up. This proves that both terms used for the religious obligations of a person whose close relative died are used in the Bible also to describe other situations.: the fishermen are in deep sorrow, and mourning all who throw a fishing hook into the Nile? Rebbi Ḥanina said, so is the baraita: there is no deep sorrow in impurity except for the dead.