Talmud do Izajasza 27:78

Rebbi Ḥanina bar Yaqqa¹⁷⁰A Galilean Amora of the third generation who studied under Rav Yehudah in Babylonia and only reports sayings of Rav Yehudah. The paragraph has three parallels, Yerushalmi Taäniot 1:3, Avodah zarah 3:6, Midrash Bereshit rabba 13(19). In Taäniot, the name is R. Ḥanania bar Yaqqa, in Avodah zarah it is R. Ḥaninah bar Yasa, and in the Midrash it is R. Ḥanina ben R. ‘Izqa in the name of Rebbi (!) Yehudah. in the name of Rav Yehudah: The roots of wheat split the earth to a depth of 50 cubits. The soft roots of a fig tree split rock. It has been stated: Rebbi Ismael ben Eleazar¹⁷¹In Taäniot and Avodah zara, as well as here in the Rome ms., correctly R. Simeon ben Eleazar; in the printed Midrash R. Eleazar ben R. Simeon, R. Simeon ben Eleazar in manuscripts. says, the earth drinks only according to its hardness¹⁷²The harder the soil, the less it is penetrated by moisture.. If this is so, what do the roots of the carob do? What do the roots of the sycamore do¹⁷³These trees grow mainly wild, mostly in places unsuited for more delicate fruit trees because of the hardness of the soil. Their roots are very deep.? Rebbi Ḥanina said, once every thirty days the abyss wells up and drenches them. What is the reason? (Is. 27:3) “I, the Eternal, watch over it¹⁷⁴The desirable vineyard. and water it in moments.”

¹⁴⁷This paragraph also is copied in Avodah zarah3:6, Notes 152–153. Like the entire series here it seems that the origin is in Gen. rabba13. Rebbi Ḥanina bar Yaqqa in the name of Rav Jehudah¹⁴⁸In all readable sources of Gen. rabba“Rebbi Jehudah”. In the Genizah fragment published by M. Sokoloff (Jerusalem 1982), “… bar `Iqa, R. Berekhia in the name of Rebbi Jehudah.”: The roots of wheat split the earth to a depth of 50 cubits. The soft roots of a fig tree split rock. If this is so, what do the roots of the carob or the roots of the sycamore do¹⁴⁹Which grow on hard soil unfit for agriculture.? Rebbi Ḥanina¹⁵⁰In the Gen. rabba fragment: R. Levi. said, once every thirty days the abyss wells up and drenches them. What is the reason? I, the Eternal, watch over it¹⁵¹The desirable vineyard. and water it in¹⁵²Is. 27:3..” [It has been stated: Rebbi Simeon ben Eleazar says, the earth drinks only according to its hardness.¹⁵³Corrector’s addition from the parallel sources. In the ms. sources of Gen. rabba the name is as given here; in the Midrash prints R. Eleazar ben R. Simeon; in Berakhot R. Ismael ben Eleazar.]

HALAKHAH: ³¹⁸Babli 110b, Tosephta 13:9–12.“The generation of the desert has no part in the World to Come,” and will not see the future, as it is said: in this desert they shall be terminated and there they will die. In this desert they shall be terminated, in this world, and there they will die, in the future; and so He says³¹⁹Ps. 95:11., what I swore in My rage, lest they come to My rest, the words of Rebbi Aqiba. Rebbi Eliezer says, about them it says, assemble for Me My lovely ones, who sealed My Covenant by a sacrifice. Rebbi Joshua said, I swore and I shall keep it³²⁰Ps. 119:106; cf. Eccl. rabba 10(23) ad10:20. In a more adequate context the verse is quoted in Hagigah 1:8.; sometimes I do not keep it. Ḥanania the son of Rebbi Joshua’s brother says, it is written: what I swore in My rage; I swore in My rage, I am changing My mind. It was stated: Rebbi Simeon ben Menassia says, about them it says assemble Me My lovely ones, who performed acts of love for Me³²¹In Jer. 2:1, the Exodus is described as an act of love of God.. The executors of My Covenant, who were extirpated by Me. By sacrifice, they elevated me and were sacrificed for My name. It was stated: Rebbi Joshua ben Qorḥa says, about these generations He says³²²Is. 35:10., those freed by the Eternal shall return. Rebbi says, these and those³²³The generation of the desert and the Ten Tribes (Mishnah 6). have part in the World to Come. What is the reason? ³²⁴Is. 27:13; cf. Eccl. rabba 1(20).It shall be on that day, a great ram’s horn will be blown, and those lost in the land of Assyria will come, these are the Ten Tribes, and those displaced in the land of Egypt, that is the generation of the desert. These and those will bow down before the Eternal on the Holy Mountain [and] in Jerusalem.

Rebbi Joḥanan said, a stele is a monolith, an altar has many stones⁸⁴Babli 53b. In the Babli, instead of maṣseba one uses βωμός, not consistent with the use of the term in the Yerushalmi.. This change in terminology is not usually recognized in the talmudic Dictionaries.. Ḥizqiah said, a stele is annulled once it is damaged; of an altar one has to damage each single stone. A baraita of Ḥizqiah disagrees with him: If you tore down the altar, leave it alone; if you broke the stele, leave it alone ⁸⁵The terminology is taken from Deut. 12:3.. Rebbi Ze`ira, Rebbi Isaac bar Naḥman in the name of Rebbi Hoshaia; Rebbi Ḥiyya (Rebbi)⁸⁶Read בר for ר׳. The tradent is R. Ḥiyya bar Abba. Abba, Rebbi Eleazar in the name of Rav Hoshaia: When He turns all stones of the altar like smashed pieces of chalk⁸⁷Is. 27:9. In the Babli, 54a, this is Ḥizqiah’s baraita; probably here also this is the statement which contradicts his earlier statement that simple damage, not complete annihilation, permits maṣsebot and altars for usufruct., persecute them until you eliminated its egg from the world. But here, if you broke a stele, leave it alone; if you tore down an altar, leave it alone⁸⁸Divine vengeance is different from rules prescribed for humans..

R. Simeon b. Joḥai said: As for the seven-year cycle in which the son of David will come, in the first year will be fulfilled And I caused it to rain upon one city, and caused it not to rain upon another city;¹Amos 4, 7. There will be famine in one place and plenty in another. in the second, the arrows of hunger will be sent forth;²i.e. not actual famine, but the first signs of it, nobody being completely satisfied. in the third there will be a severe famine in the course of which men, women and children will die, pious men and miracle workers become scarce, and the Torah will be forgotten by its students;³Through lack of food. in the fourth, there will be partial plenty;⁴lit. ‘plenty and no plenty’. in the fifth, great plenty when men will eat, drink and rejoice and the Torah will be restored to its disciples;⁵‘And the Torah’, etc., is added by GRA. in the sixth [there will be heard heavenly] sounds;⁶Either heavenly voices announcing the advent of the Messiah or the blasts of the great shofar; cf. Isa. 27, 13. in the seventh, wars [will be waged]; and at the expiration of the septennate the son of David will come.⁷Cf. Sanh. 97a (Sonc. ed., pp. 654f.) for this and the following passages; also Midrash to Song of Songs 2, 13 (Sonc. ed., p. 126).
Rabban Gamaliel said: In the generation when the son of David comes, the house of assembly⁸Where scholars gather. will be a brothel, Galilee will be in ruins, and the inhabitants of Gablan⁹The Jews living along the borders of the Land of Israel. Gablan is to be read for Galil, ‘Galilee’, as in Sanh., loc. cit. (Sonc. ed., p. 655, n. 4). will wander about [begging] from city to city without experiencing pity; the wisdom of scribes will be in disfavour and God-fearing men despised, the leaders of the people¹⁰lit. ‘the face of the generation’. will be dog-faced;¹¹Shameless. truth will be lacking, and he that departs from evil will be regarded as demented.
R. Nehorai said: In the generation when the son of David comes, young men will insult the old, the aged will stand up before youth,¹²To do them honour. a daughter will rise up against her mother and a daughter-in-law against her mother-in-law,¹³Cf. Micah 7, 6. and a son will not be abashed in his father’s¹⁴So GRA and H. V has ‘mother’s’. presence.
R. Nehemiah said: In the generation when the son of David comes, impudence will increase, esteem will be perverted,¹⁵No one will esteem another. Or, even the nobility and most honoured will degenerate. the vine will yield its fruit yet wine will be dear,¹⁶Drunkenness will increase so that in spite of the abundant yield there will be a scarcity. and the government will be converted to heresy¹⁷Heb. minuth. By ‘the kingdom’ the Roman Empire is meant, and the statement is a remarkable forecast by R. Nehemiah (100 C.E.) of the conversion of Rome to Christianity under Constantine the Great in 313 C.E. Cf. however, Herford, Christianity in Talmud and Midrash, pp. 207ff., Sanh., loc. cit. (Sonc. ed., p. 656, n. 4). with none to reprove.