이사야 33:15의 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.

‘Whoever learns from his fellow a single chapter.’ Since [the Baraitha] refers to ‘a single small letter’, what need was there to mention ‘one word’? And [since it refers] to ‘one word’, why mention ‘a single rule’ or ‘a single chapter’? [The intention is] one letter of the Talmud, one word of the Mishnah, one verse of Scripture, one rule even though it has not been established, one chapter even of [the tractate] Derek ’Ereẓ.¹³⁵The text of H is followed. Derek ’Ereẓ is a treatise on ethical conduct, included in this series of Minor Tractates. How [can one learn] ‘a single letter’? For example,¹³⁶Cf. Shab. 77b (Sonc. ed., p. 365, nn. 4, 6, 8) where the discussion is on whether certain Hebrew words are to be spelt with the letter ’alef or ‘ayin. me’ammeẓin or me‘ammeẓin; gar’inin or gar‘inin; or ’ommemoth or ‘ommemoth. And he¹³⁷Rabbah b. ‘Ulla in Shab. loc. cit. gave a reason [that the word should be spelt] gar ‘inin, for it is written, And an abatement shall be made [wenigra‘] from thy valuation;¹³⁸Lev. 27, 18, where the root gara‘ is spelt with ‘ayin. ‘ommemoth, for it is written, The cedars in the garden of God could not hide it;¹³⁹Ezek. 31, 8. There the root ‘amam is spelt with ‘ayin. me‘ammeẓin, for it is written, And shutteth his eyes from looking upon evil.¹⁴⁰Isa. 33, 15. Again the root ‘aẓam has the letter ‘ayin. He did not, however, give his own opinion [whether these words should be written] with ’alef or ‘ayin. But one [of the examples cited] is written with ’alef? They are surely written with ’ayin! He speaks of words which enter the heart,¹⁴¹So rendered by H. It may mean examples of a natural interchange of sibilants. as for instance, massiḳin, meziḳin.¹⁴²Cf. B.B. 116b (Sonc. ed., p. 695) where both words are used in the sense of ‘bandits’. But is not this [a better] example—for instance that which we have learnt:¹⁴³Beẓah 35b (Sonc. ed., p. 179). One may let fruit drop [mashshilin] through a trap-door on a Festival? If [one uses the verb] mashshilin he does not make a mistake; for we have learnt:¹⁴⁴Beẓah loc. cit. [If the firstling is a] shaḥol or a kasol, [it may be slaughtered]; shaḥol [means an animal] whose hip has become dislocated and kasol [an animal] one of whose hips is higher than the other.¹⁴⁵Hence the root shaḥal means ‘slip, fall’, the same as the root nashal in mashshilin. If one teaches the word mashshirin¹⁴⁶From the root nashar, ‘fall’. he does not make a mistake; for we have learnt:¹⁴⁷Beẓah loc. cit. If one’s clothes fell [nashru] in the water on a Sabbath he may walk in them without fear. He who uses the word mashshirin does not make a mistake; for we have learnt:¹⁴⁸ibid. The hair-clipper [shaḥor]¹⁴⁹Which causes the hair ‘to fall’ from the head. and the barber’s scissors are susceptible to defilement even though [the two parts] are separated. But [we are speaking of the change] of one letter and here it [deals with the change of] one word! It was only necessary as an opinion.¹⁵⁰A general example of the interchange of letters.
Raba said: Even with the waw, which is clearly one letter, you might argue that since it does not add anything to the meaning, conclude that one is not [obliged to honour him who teaches it]! Hence [the Baraitha] teaches that, since at times with the help of it a reason [for a law] is established [it is to be taken into consideration],¹⁵¹i.e. he is obligated to pay honour to him who teaches it to him. and it only applies where the reason [for a law] is established by it. Raba said: [It also applies] in connection with Scripture, although the reason for a law may not be established by it and it may be a letter that is not pronounced. But you said ‘a verse of Scripture’!¹⁵²If taught warrants respect to the instructor. This was necessary for a case when he expounded it in connection with a halakah.