요나 1:17의 탈무드

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..

It was stated²⁸Babli 51b, Tosephta 4:6.: “Rebbi Jehudah said, anybody who did not see the double stoa²⁹Greek διπλη̅-στοά. of Alexandria did not ever see the glory of Israel. It was like a large basilica³⁰Greek βασιλική, ‘η; Latin basilica. with a stoa inside a stoa. Sometime there were there twice as many as left Egypt. Seventy golden chairs were there, inlaid with precious stones and pearls, corresponding to the Seventy Elders; each of them costing 250’000 gold denars. A wooden platform was at the center and the congregation’s beadle stood on it. If one of the congregation came to read in the Torah the official waved cloths and they answered after him “amen”. For every benediction which he said, the official waved cloths and they answered after him “amen”. Nevertheless they were not sitting mixed but those of each single profession were sitting separately, so that a stranger could associate with those of his profession, and from there he could find support.” And who destroyed it? Trajanus the evil one.

Rebbi Ḥuna said, in three places did the wind come out without measure and desired to destroy the entire world; once in the time of Jonah, once in the time of Elijah, and once in the time of Job. In the time of Jonah (Jonah 1:4): “The Eternal sent a strong wind.” In the time of Job (Job 1:19): “A great wind came across the desert.” In the time of Elijah, from where? (1K. 19: 19:11) “Lo, the Eternal passes, and a great, strong wind, shattering mountains.” Rebbi Yudan ben Shalom¹²⁰A late Galilean Amora, also called Rebbi Yehudah Halevi, infrequently appearing in halakhic discussions; he is a major source of the early Tanḥuma Midrash. said, let us say that the one of Job was for him only¹²¹It took place just around the house it destroyed., that of Jonah was for him only. You have only that of Elijah which was worldwide¹²²Greek κοσμικόν. “Lo, the Eternal passes, etc. After that an earthquake¹²³The earthquake by its nature is felt at great distances. and after the earthquake fire, but the Eternal was not in the fire.”

“And one who suppresses his prophecy,” like Jonah ben Amitai⁹⁴Babli 89a; Tosephta 14:15.. Rebbi Jonah said, Jonah ben Amitai was a true prophet. You find that when the Holy One, praise to Him, told him, get up and go to the great city of Nineveh and call out over it that their evil came before Me⁹⁵Jonah 1:2., Jonah said, I know that Gentiles are close to repentance; if I would go and prophesy for them and they repented, the Holy One, praise to Him, would make himself paid from the haters of Israel⁹⁶I. e., punish Israel for not repenting.. What can I do? I must flee! Jonah got up to flee to Tarshish from before the Eternal; he descended to Jaffa, found a ship destined for Tarshish, paid his fare and entered it,⁹⁷Jonah 1:3.” etc.

“And one who suppresses his prophecy,” like Jonah ben Amitai⁹⁴Babli 89a; Tosephta 14:15.. Rebbi Jonah said, Jonah ben Amitai was a true prophet. You find that when the Holy One, praise to Him, told him, get up and go to the great city of Nineveh and call out over it that their evil came before Me⁹⁵Jonah 1:2., Jonah said, I know that Gentiles are close to repentance; if I would go and prophesy for them and they repented, the Holy One, praise to Him, would make himself paid from the haters of Israel⁹⁶I. e., punish Israel for not repenting.. What can I do? I must flee! Jonah got up to flee to Tarshish from before the Eternal; he descended to Jaffa, found a ship destined for Tarshish, paid his fare and entered it,⁹⁷Jonah 1:3.” etc.

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.