잠언 22:30의 탈무드

MISHNAH: What are dropped berries⁴⁸Here starts the discussion of the duty to give single berries to the poor, Lev. 19:10.? Anything that drops during vintage. If he was gathering grapes, cut off the bunch, it got mixed up in the leaves, fell to the ground and scattered⁴⁹By accident., that belongs to the proprietor. He who puts a basket under the vine while he is gathering grapes robs the poor, and about him it was said⁵⁰Cf. Mishnah 5:5. (Prov. 22:28, 23:10): “Do not displace an eternal boundary.”
What is a gleaning⁵⁵In the Torah, עלל is used exclusively for vines (Lev. 19:10, Deut.24:21). In Arabic, the root means “going over the harvest a second time” in general. of grapes? Anything that has no shoulder and no dropping⁵⁶The Halakhah explains these terms.. If it has either shoulder or dropping it belongs to the proprietor, in case of doubt it belongs to the poor. A gleaning on a cut branch, if it can be cut off together with a bunch it belongs to the proprietor, otherwise to the poor. An isolated berry, Rebbi Jehudah says, it is considered a bunch⁵⁷According to the Halakhah more than three isolated berries together form a bunch for R. Jehudah., but the sages say, a gleaning.

Judge your fellow in the scale of merit²Seek a favourable interpretation of his actions even though they seem suspicious. Cf. Aboth I, 6 (Sonc. ed., p. 5). and do not turn the scale against him.³Take a charitable view of his deeds. Rejoice in your lot and enjoy the little you have. Hate not him who reproves you. Your lot will always be blessed if you possess a bountiful eye⁴Well disposed, generous; cf. Prov. 22, 9. and a contented soul.

BARAITHA. Be like a split bottle which does not⁷¹The negative is doubtful. For the reading cf. DEZ I, p. 567, n. 8. The thought is that the student of Torah must keep his mind open to receive instruction. The ‘bottle’ mentioned here is made of skin which is liable to crack. open and let in the air, like a deep garden-bed which retains its waters,⁷²This and the following images point to the necessity of a retentive memory. like a jar daubed with pitch which retains its wine, and like a sponge which absorbs all.
GEMARA. What is meant by ‘all’? As it is written, Incline thine ear, and hear the words of the wise,⁷³Prov. 22, 17, the word My being interpreted as referring to God. and it continues, And apply thy heart unto My knowledge. It is not stated ‘unto their knowledge’ but unto My knowledge. Even if the wise sin and do what is unseemly, act not like them but in accordance with My knowledge.⁷⁴Cf. Ḥag. 15b (Sonc. ed., p. 97). [53a]

⁶⁸This paragraph has been copied by the corrector from B. It is neither in the scribe’s text nor in ג; it is a Babylonian addition. It is a slight rewrite of a text in Šabbat1, Notes 274–286, based on the Babylonian version of the last Mishnah in Soṭah.[“And so did Rebbi Phineas ben Yair say, promptitude brings to cleanliness, cleanliness brings to purity, purity brings to holiness, holiness brings to meekness, meekness brings to fear of sin, fear of sin brings to piety, piety brings to the Holy Spirit, the Holy Spirit to the Resurrection of the Dead, the Resurrection of the Dead brings to Elijah, may his remembrance be a blessing.” “Promptitude brings to cleanliness,” as it is written⁶⁹Lev. 16:20., he finishes, and he atones. “Cleanliness brings to purity,” as it is written⁷⁰Lev. 12:8., the Cohen shall atone for her, then she will be pure. “Purity brings to holiness,” as it is written⁷¹Lev. 16:19., he shall purify it and sanctify it. “Holiness brings to meekness,” as it is written⁷²Is. 57:15., for so says the High and Elevated One, Who thrones eternally, His name is Holy, in sublimity … and the oppressed and of meek spirit.“Meekness brings to fear of sin,” as it is written⁷³Prov.22:4., the consequence of meekness is fear of the Eternal. “Fear of sin brings to piety,” as it is written⁷⁴Ps. 103:17., the Eternal’s piety is eternally on those who fear Him. “Piety brings to the Holy Spirit,” as it is written⁷⁵Ps. 89:20., then You spoke in a vision to Your pious ones. “The Holy Spirit brings to the Resurrection of the Dead,” as it is written⁷⁶Ez. 37:14., I shall give My Spirit into you and you will live. “The Resurrection of the Dead brings to Elijah, may his remembrance be a blessing,” as it is written⁷⁷Misquote of Pr. 2:5., then you will understand the fear of the Eternal, and the knowledge of God you will find. It was stated in the name of Rebbi Meïr: Anybody permanently in the Land of Israel who speaks the holy language, eats its produce in purity, and recites the Shema` mornings and evenings is assured of his place in the World to Come.]

If you make yourself a surety [for another] it should be with the object of paying [that surety];¹²If called upon to do so. or if you become a guarantor it should be with the object of paying [the guarantee].¹³Therefore do not offer to become a guarantor lightheartedly. If you borrow [money] it should be with the object of repaying [the loan];¹⁴So borrow only if you are in a position to repay. and if you lend money bear in mind that you may have to claim it¹⁵And have difficulty in collecting it. and that you might [even] have to make a settlement.¹⁶And lose part of the sum loaned. Another reading is lehafsid, ‘lose the sum’.
If one has acquired for himself a good name,¹⁷Cf. Prov. 22, 1; Eccl. 7, 1; Aboth II, 8 (Sonc. ed., II, 7, p. 17). he has acquired it for himself.¹⁸In the sense that, unlike any other possession, it cannot be transmitted to another. If one has acquired for himself words of Torah, he has acquired for himself the life of the World to Come.

²⁷⁴This baraita is the end of the Babylonian Mishnah Soṭah (quoted in Avodah zarah 20b); it is not in the Yerushalmi Mishnah. The entire paragraph appears in a slightly different version (adapted to the Babylonian Mishnah) in the hand of the first corrector in Šeqalim 3:4; the differences will be indicated in the Notes. The Šeqalim text, with the Babylonian version, consist- ently has the full form “a brings to b”.
There also exists a Genizah text edited by L. Ginzberg (op. cit. Note 25 p. 66ff.) which here is too fragmentary to be of much use.
The different version has the sequence cleanliness purity holiness meekness fear of sin piety Holy Spirit resurrection. In Yerushalmi sources it also is found in Cant. rabba 1(9) whereas the version in the text here is in the Munich ms. of the Babli Avodah zarah 20b. The Šeqalim text is reproduced in Midrash Prov. Chap. 15[32]. The different implications naturally require different verses.“From here did Rebbi Phineas ben Yair say, promptitude brings to cleanliness, cleanliness brings to purity, purity brings to holiness, holiness to meekness, meekness to fear of sin, fear of sin to the Holy Spirit, the Holy Spirit to piety, piety to the Resurrection of the Dead, the Resurrection of the Dead through Elijah, may his remembrance be a blessing.”“Promptitude to cleanliness,” he finishes, and he atones²⁷⁵It seems that the correct quote is given in Šeqalim: וְכִלָּה֙ מִכַּפֵּ֣ר he finishes to atone (Lev. 16:20). The High Priest, who has to perform all the rites of the day of Atonement unaided, has to be quick because only if he finishes all required ceremonies will there be atonement..“Cleanliness to purity,” the Cohen shall atone for her, then she will be pure²⁷⁶Lev. 12:8..“Purity to holiness,” he shall purify it and sanctify it²⁷⁷Lev. 16:19..“Holiness to meekness,” for so says the High and Elevated One, Who thrones eternally, His name is Holy, in sublimity and holiness I dwell, and the suppressed and of meek spirit²⁷⁸Is. 57:15. The verse is explained differently in the Babli, Megillah 31a..“Meekness to fear of sin,” the consequence of meekness is fear of the Eternal²⁷⁹Prov. 22:4. In the first quote, the implied meaning “consequence” is intended, in the second the original meaning “heel”.. Rebbi Isaac bar Eleazar said, what wisdom proclaimed as a crown to its head, meekness made a heel for its sandal²⁸⁰Latin solea, -ae f. “sandal”., for it is written, the head of wisdom is the fear of the Eternal²⁸¹Ps. 111:10. The usual meaning is the beginning of wisdom is …, but it is written, the heel of meekness is fear of the Eternal²⁷⁹Prov. 22:4. In the first quote, the implied meaning “consequence” is intended, in the second the original meaning “heel”..“Fear of sin to the Holy Spirit,” as it is written, then you will understand and knowledge of God you will find²⁸²Prov. 2:5..“The Holy Spirit to piety,” as it is written, then You spoke in a vision to Your pious²⁸³Ps. 89:20..“Piety to the Resurrection of the Dead,” as it is written, I shall give My Spirit into you and you will live²⁸⁴Ez. 37:14..“The Resurrection of the Dead through Elijah, may his remembrance be a blessing,” as it is written, behold I am sending to you Elijah the prophet, before the coming of the great and awesome day of the Eternal, that he turn the fathers’ hearts to the sons and the sons’ hearts to their fathers²⁸⁵Mal. 3:23–24..It was stated in the name of Rebbi Meïr: Anybody permanently in the Land of Israel who eats his profane food in purity, speaks in the holy language, and recites the Shemaˋ mornings and evenings is assured to participate in the life of the World to Come²⁸⁶In Šeqalim: “… eats his produce in purity, …, may be told that …”..

Garizmata¹⁴¹The exact meaning of the word, its vocalization and etymology are unknown. It is clear from Midrashim (Lev. rabba 9, Thr. rabba introduction) that it refers to a dessert. The Arukh translates the word by Italian קוציאי which Perles misread as guscio “trestle; shell, hull”. Even coccio “potsherd” does not make much sense. The older commentaries to the Yerushalmi were misled by a scribal “correction” in the Arukh that identified gryzmth with lupines, which refers to the next word in the text. Levy’s dictionary, following Perles, derives the word from a non-existing Greek word γαρίσμη [but compare γαρισκός, ὁ, “an unknown fish”, γάρος, ὁ “paste of brine and small fish”, γάρον, τὸ “fish sauce”.] Jastrow considers the word as Par‘el from (Hebrew and Arabic) גזם “to cut in pieces”. From the usage in the next Halakhah it seems that one speaks of baked, in contrast to cooked, goods. It is possible to connect the word with Arabic جردو, גרדם “to devour voraciously” (said of worms and other pests.)
The background of the remark is that this kind of dessert at a formal dinner, being extraordinary and not part of a regular meal, is not covered by the benediction over the bread at the start of the meal and, hence, needs its own benediction.. Rebbi Jeremiah in the name of Rebbi Ammi, he recites the benediction over the lupine¹⁴²He may make the benediction even on lupines even though they probably are the cheapest dish on the plate.. Rebbi Levi said, because of (Prov. 22:22) “do not rob a poor one¹⁴³Of its benediction. because he is poor.”

MISHNAH: If someone sells his field, the seller is permitted¹⁰⁵If he is poor at harvest time. but the buyer is barred. Nobody should hire a worker on condition that his son may collect gleanings after him¹⁰⁶And for this pay him smaller wages, since he is paying his debts with the money of the poor.. He who does not let the poor collect gleanings, or who lets one person collect but not the other, or helps one of them, robs the poor. On him it was said (Prov. 22:28, 23:10): “Do not displace an eternal boundary¹⁰⁷The implication is from the second part of the verse: “Nor intrude on the land of orphans.” On Prov.22:28, Rashi comments: “Do not displace an eternal boundary,” do not change established usage; our teachers said: He who puts a basket under the vine at harvest time so that the single berries fall into it, on him it is said, do not displace an eternal boundary. On Prov. 24:10, Rashi writes, “Nor intrude on the land of orphans,” the gleanings, forgotten sheaves, and peah which belong to them..”

Pestilence comes into the world because of the sins of not leaving aside [in one’s field during the harvest] the dropped produce, the forgotten produce, the corner of the field, and the tithe for the poor. There is a story of a woman who was sitting in the neighborhood of a field owner. Her two sons had gone out to collect the left produce, but the field owner had not left it. The mother said: When will my sons come back from the field? Perhaps they will bring me a bit to eat. And her sons said: Shall we go to see our mother? Perhaps she will have a bit for us to eat. But they had nothing for her, and she had nothing for them. The sons laid their heads on their mother’s knees, and all three of them died that day. The Holy Blessed One said: You have taken their lives, so I, too, will take your lives! And this is what is meant by the verses (Proverbs 22:22–24), “Do not rob from the wretched, because he is wretched. Do not crush the poor man at the gate. For the Eternal will take up their cause, and despoil those who despoil them of life.”

Pestilence comes into the world because of the sins of not leaving aside [in one’s field during the harvest] the dropped produce, the forgotten produce, the corner of the field, and the tithe for the poor. There is a story of a woman who was sitting in the neighborhood of a field owner. Her two sons had gone out to collect the left produce, but the field owner had not left it. The mother said: When will my sons come back from the field? Perhaps they will bring me a bit to eat. And her sons said: Shall we go to see our mother? Perhaps she will have a bit for us to eat. But they had nothing for her, and she had nothing for them. The sons laid their heads on their mother’s knees, and all three of them died that day. The Holy Blessed One said: You have taken their lives, so I, too, will take your lives! And this is what is meant by the verses (Proverbs 22:22–24), “Do not rob from the wretched, because he is wretched. Do not crush the poor man at the gate. For the Eternal will take up their cause, and despoil those who despoil them of life.”

The lion has six names: Aryeh, Kefir, Lavi, Layish, Shakhal, and Shakhatz.