Talmud do Izajasza 3:31

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.]

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.

HALAKHAH: “From where did they measure? Rebbi Eliezer says, from his navel”, from the place the child is formed. “Rebbi Aqiba says, from his nose,” from the place from which one is identified⁶⁹The Babli, 45b, agrees for the reason of R. Eliezer and disagrees for R. Aqiba.. ⁷⁰The rest of the paragraph is from Yebamot 16:3, Notes 39–44. This follows what Rav Jehudah⁷¹In Yebamot: R. Jeremiah. said in the name of Rav: “The recognition of their faces testified about them⁷²Is. 3:9.,” that is the nose. Rebbi Ḥiyya bar Abba said, if somebody does not want to be recognized, he should put a patch on his nostrils, then he will not be recognized. As in the following: In the times of king Ursicinus, some people from Sepphoris were under arrest warrants. They put patches on their nostrils and were not recognized. Finally they were denunciated and all were caught because of lies.

HALAKHAH: “One testifies only on the appearance of the face,” etc. Rav Jehudah said, the nose with the mandibles⁴⁰Reading of ms. A. Editio princeps: רב.. This follows what Rebbi⁴¹This is the reading of both sources. One might except that the reading should be “Rav”, referring to Rav’s colleague in Babylonia rather than to a Galilean Amora some 100 years later. However, in the Babli, the same argument and verse are quoted by Abbai and/or Rav Cahana II, one generation after Rebbi Jeremiah. Jeremiah said in the name of Rav: “The recognition of their faces testified about them⁴²Is. 3:9.,” that is the nose. Rebbi Ḥiyya bar Abba said, if somebody does not want to be recognized, he should put a patch⁴³Greek σπλήνιον, Latin splenium, cf. ‘Orlah 3:1, Note 20. on his nostrils, then he will not be recognized. As in the following⁴⁴This is an editorial comment, on what happened some 50 years after R. Ḥiyya bar Abba’s death. The same text appears in Soṭah 9:3.: In the times of king Ursicinus⁴⁵The legate of Caesar Gallus in Palestine, about the year 350. His oppressive regime lead to a revolt centered in Sepphoris., some people from Sepphoris were under arrest warrants. They put patches on their nostrils and were not recognized. Finally they were denunciated and all caught because of lies.

It is written¹⁵⁸Is. 3:18–24. This paragraph simply explains the difficult words in the text, without connection to the rules of the Sabbath., on that day the Eternal will remove the splendor of the anklets, bark shoes¹⁵⁹Latin corticeus, a, um, “of bark, cork”., as you are saying, with their feet they skid¹⁶⁰Is. 3:16.. The head bands, שלטוניה¹⁶¹The word is unexplained; Arukh reads שרטטיא. Cf. the late Greek σαταρίς, σαταρνίς, -ιδος, ἡ “woman’s headdress” (E. G.)., as you are saying “the head-band of the hair net.¹⁶²Mishnah Negaim 11:11. The Mishnah explains that anything which may become impure by the impurity of a corpse may become impure by skin disease. As explained in Mishnah Kelim 28:10, the שְׁבִיס is a decoration of a hair net which covers the front from ear to ear.” The half-moons, necklaces¹⁶³With G read Greek μανιάκης, -ου, ὁ, “necklace” worn by Persians and Gauls. The word in the Leiden ms. is unexplained., as you are saying, he took the half-moons from the necks of their camels¹⁶⁴Jud. 8:21.. The pendants, Solomonic jewelry¹⁶⁵The translation is very tentative. The dictionaries propose to read Greek σταλαγμία “ear pendant” assuming the γ was elided.. Chains, chains¹⁶⁶The Aramaic equivalent of the Hebrew word of the verse.. Veils, silken¹⁶⁷For בלנידייא reading Latin lanicium, -ii, n., “wool, silk, cotton” (E. G.).. Head bands, diadems, as you are saying, your head bands on your heads¹⁶⁸Ez. 24:23.. Foot chains, ποδοψέλλα¹⁵⁴With G one has to read Greek ποδοψέλλιον τό “anklet”.. Tyings, bells. Belly wraps, Aquila translated אסטו מוכריאה¹⁶⁹The word is unexplained. Cf. Greek στόμιον, τό, “opening, bridle, female ornament for the neck” (E. G.)., something which is put on the place of breathing. And incantations, precious stones¹⁷⁰Arabic قديس “precious stone”. put on the larynx. Rings, rings¹⁶⁶The Aramaic equivalent of the Hebrew word of the verse.. Nose rings, something put on the nose. Overcoats, περιζόματα¹⁷¹Greek “body wrap”.. Wrappings, tunics¹⁷²Read קולבין for Greek κολόβιον “tunic”. and tunics¹⁷³The same as before in Aramaic.. The shawls, large fine tissues¹⁷⁴Greek σάβανον “fine tissue”.. Handbags, decorated belts¹⁷⁵Greek ζωνάριον “belt”. and decorated pure silk tissues¹⁷⁶Greek τό ὁλοσερικόν “pure silk tissue”.. As you are saying, he took from their hands and tied it in tissue¹⁷⁷Ex. 32:4.. The head covers, head covers¹⁶⁶The Aramaic equivalent of the Hebrew word of the verse.. The sheets, the sheets¹⁶⁶The Aramaic equivalent of the Hebrew word of the verse.. The turbans, אוֹלָרַייָא¹⁷⁸The meaning of this word is unknown. Cf. Latin velarium, -ii, n. “cover” or velamen, -nis, n., “veil, cover”., as you are saying, he said, put … the pure turban on his head¹⁷⁹Zech. 3:5.. And the veils, fine cloth¹⁸⁰Cf. Chapter 4, Note 45., as you are saying, they took away my veil, the watchmen on the walls¹⁸¹Cant. 5:7..

It is written¹⁵⁸Is. 3:18–24. This paragraph simply explains the difficult words in the text, without connection to the rules of the Sabbath., on that day the Eternal will remove the splendor of the anklets, bark shoes¹⁵⁹Latin corticeus, a, um, “of bark, cork”., as you are saying, with their feet they skid¹⁶⁰Is. 3:16.. The head bands, שלטוניה¹⁶¹The word is unexplained; Arukh reads שרטטיא. Cf. the late Greek σαταρίς, σαταρνίς, -ιδος, ἡ “woman’s headdress” (E. G.)., as you are saying “the head-band of the hair net.¹⁶²Mishnah Negaim 11:11. The Mishnah explains that anything which may become impure by the impurity of a corpse may become impure by skin disease. As explained in Mishnah Kelim 28:10, the שְׁבִיס is a decoration of a hair net which covers the front from ear to ear.” The half-moons, necklaces¹⁶³With G read Greek μανιάκης, -ου, ὁ, “necklace” worn by Persians and Gauls. The word in the Leiden ms. is unexplained., as you are saying, he took the half-moons from the necks of their camels¹⁶⁴Jud. 8:21.. The pendants, Solomonic jewelry¹⁶⁵The translation is very tentative. The dictionaries propose to read Greek σταλαγμία “ear pendant” assuming the γ was elided.. Chains, chains¹⁶⁶The Aramaic equivalent of the Hebrew word of the verse.. Veils, silken¹⁶⁷For בלנידייא reading Latin lanicium, -ii, n., “wool, silk, cotton” (E. G.).. Head bands, diadems, as you are saying, your head bands on your heads¹⁶⁸Ez. 24:23.. Foot chains, ποδοψέλλα¹⁵⁴With G one has to read Greek ποδοψέλλιον τό “anklet”.. Tyings, bells. Belly wraps, Aquila translated אסטו מוכריאה¹⁶⁹The word is unexplained. Cf. Greek στόμιον, τό, “opening, bridle, female ornament for the neck” (E. G.)., something which is put on the place of breathing. And incantations, precious stones¹⁷⁰Arabic قديس “precious stone”. put on the larynx. Rings, rings¹⁶⁶The Aramaic equivalent of the Hebrew word of the verse.. Nose rings, something put on the nose. Overcoats, περιζόματα¹⁷¹Greek “body wrap”.. Wrappings, tunics¹⁷²Read קולבין for Greek κολόβιον “tunic”. and tunics¹⁷³The same as before in Aramaic.. The shawls, large fine tissues¹⁷⁴Greek σάβανον “fine tissue”.. Handbags, decorated belts¹⁷⁵Greek ζωνάριον “belt”. and decorated pure silk tissues¹⁷⁶Greek τό ὁλοσερικόν “pure silk tissue”.. As you are saying, he took from their hands and tied it in tissue¹⁷⁷Ex. 32:4.. The head covers, head covers¹⁶⁶The Aramaic equivalent of the Hebrew word of the verse.. The sheets, the sheets¹⁶⁶The Aramaic equivalent of the Hebrew word of the verse.. The turbans, אוֹלָרַייָא¹⁷⁸The meaning of this word is unknown. Cf. Latin velarium, -ii, n. “cover” or velamen, -nis, n., “veil, cover”., as you are saying, he said, put … the pure turban on his head¹⁷⁹Zech. 3:5.. And the veils, fine cloth¹⁸⁰Cf. Chapter 4, Note 45., as you are saying, they took away my veil, the watchmen on the walls¹⁸¹Cant. 5:7..

The following are written as one word and read as two words: fortune is come;⁷⁶Gen. 30, 11, written baggad and read ba’gad. a fiery law;⁷⁷Deut. 33, 2, written ’eshdath and read ’esh dath. consumed of the fire;⁷⁸Jer. 6, 29, written me’eshtam and read me’esh tam. what mean ye;⁷⁹Isa. 3, 15, written mallakem and read mah lakem. and, behold, he;⁸⁰Jer. 18, 3, written wehinnehu and read wehinneh hu’. what they;⁸¹Ezek. 8, 6, written mahem and read mah hem. Bani, of;⁸²1 Chron. 9, 4, written Binyamin and read Bani min. of the Benjamites;⁸³ibid. XXVII, 12, written lebenyemini and read labben yemini. the helpless;⁸⁴Ps. 10, 10, written ḥelka’im and read ḥel ka’im. may He incite death;⁸⁵ibid. LV, 16, written yashshimaweth and read yashshi maweth. of the proud oppressors;⁸⁶ibid. CXXIII, 4, written lig’eyonim and read lig’ë yonim. out of the whirlwind;⁸⁷Job 38, 1, written minhasse‘arah and read min hasse‘arah. out of a whirlwind;⁸⁸ibid. XL, 6, written minse‘arah and read min se‘arah. were broken down.⁸⁹Neh. 2, 13, written hammeperuẓim and read hem peruẓim.
The reverse of the above are the following:⁹⁰Which are written as two words and read as one. when … were merry;⁹¹Judg. 16, 25, written ki ṭob and read ḳetob. of Benjamin;⁹²1 Sam. 9, 1, written mibben yamin and read mibbinyamin. that … may be increased;⁹³Isa. 9, 6, written lamed-mem resh-beth-he and read lemarbeh. out of the cave;⁹⁴1 Sam. 24. 8, written min hamme‘arah and read mehamme‘arah. by Myself;⁹⁵Isa. 44, 24, written mi’itti and read me’itti. with their axes;⁹⁶2 Chron. 34, 6, written beḥar bothehem and read beḥarbothehem. from the daughter;⁹⁷Lam. 1, 6, written min bath and read mibbath. like the ostriches.⁹⁸ibid. IV, 3, written kaye ‘enim and read kayye‘enim.

The following are spelt with a waw but read with a yod: prisoners;⁹⁹Gen. 39, 20, written ’asurë and read ’asirë. Abigail;¹⁰⁰1 Sam. 25, 18, written Abugail and read Abigail. I make thee … go up and down;¹⁰¹2 Sam. 15, 20, written anu‘aka and read ani‘aka. chief men;¹⁰²2 Kings 24, 15, written ’ulë and read ’elë. I will … make … straight;¹⁰³Isa. 45, 2, written ’aushir and read ’ayashsher. I will … make them run away;¹⁰⁴Jer. 50, 44, written ’aruẓem and read ’ariẓem. on mine eye;¹⁰⁵2 Sam. 16, 12, written ba‘awoni and read be‘eni. cistern;¹⁰⁶Jer. 6, 7, written bor and read bayir. in their march;¹⁰⁷Nahum 2, 6, written bahalokotham and read bahalikotham. set apart;¹⁰⁸2 Chron. 26, 21, written haḥofshuth and read haḥofshith. V inserts here another example, viz. ‘my way’, but N.Y. declares it to be incorrect and H omits it. wilt thou set;¹⁰⁹Prov. 23, 5, written hata‘uf and read hata‘if. ye might provoke Me;¹¹⁰Jer. 25, 7, written hik‘oseni and read hak‘iseni. make straight;¹¹¹Ps. 5, 9, written haushar and read hayeshar. who were set;¹¹²Ezra 8, 17, written hannethunim and read hannethinim. that taught;¹¹³2 Chron. 35, 3, written hammebonim and read hammebinim. Birzaith;¹¹⁴1 Chron. 7, 31, written Birzoth and read Birzaith. will greatly rejoice;¹¹⁵Prov. 23, 24, written gol yagul and read gil yagil. Dehites;¹¹⁶Ezra 4, 9, written Dehawë and read Dehayë. bring forth;¹¹⁷Gen. 8, 17, written hawẓë’ and read hayẓë’. Harsith;¹¹⁸Jer. 19, 2, written haḥarsoth and read haḥarsith. Luhith;¹¹⁹ibid. XLVIII, 5, written halluḥoth and read halluḥith. the entry;¹²⁰Ezek. 42, 9, written hammebo’ and read hammebi’. the strong;¹²¹Zech. 11, 2, written habbaẓur and read habbaẓir. made to murmur;¹²²Numb. 14, 36, written wayyillonu and read wayyalinu. and Shahazim;¹²³Josh. 19, 22, written weshaḥaẓumah and read weshaḥaẓimah. and a royal diadem;¹²⁴Isa. 62, 3, written uẓenuf and read uẓenif. and a thing of nought and the deceit;¹²⁵Jer. 14, 14, written we’elul wetarmuth and read we’elil wetarmith. and the swallow;¹²⁶ibid. VIII, 7, written wesus and read wesis. and the galleries thereof;¹²⁷Ezek. 41, 15, written we’attoḳeha and read we’attiḳeha. and Tilon;¹²⁸1 Chron. 4, 20, written wetolon and read wetilon. Jehiel;¹²⁹2 Chron. 29, 14, written Jeḥu’el and read Jeḥi’el. and prepare ye;¹³⁰ibid. XXXV, 4, written wehikkonu and read wehakkinu. thy bosom;¹³¹Ps. 74, 11, written ḥoḳeka and read ḥeḳeka. a side-structure;¹³²1 Kings 6, 5, written yaẓu‘a and read yaẓi‘a. Jair;¹³³1 Chron. 20, 5, written Ya‘or and read Ya‘ir. alienate;¹³⁴Ezek. 48, 14, written ya‘abor and read ya‘abir. Jeiel;¹³⁵1 Chron. 9, 35, written Je‘u’el and read Je‘i’el. they wander up and down;¹³⁶Ps. 59, 16, written yenu‘un and read yeni‘un. let … cover them;¹³⁷ibid. CXL, 10, written yekassumo and read yekassemo. they cause … to fall;¹³⁸Prov. 4, 16, written yiksholu and read yakshilu. to strive;¹³⁹Judg. 21, 22, written larub and read larib. singing;¹⁴⁰1 Sam. 18, 6, written lashur and read lashir. Laish;¹⁴¹2 Sam. 3, 15, written Lush and read Layish. for fishers;¹⁴²Jer. 16, 16, written ledogim and read ledayyagim. dross;¹⁴³Ezek. 22, 18, written lesog and read lesig. for a spoil;¹⁴⁴Isa. 42, 24, written limshoseh and read limshissah. their furrows;¹⁴⁵Ps. 129, 3, written lema‘anotham and read lema‘anitham. Mephaath;¹⁴⁶Jer. 48, 21, written mopha‘ath and read mepa‘ath. from Naioth;¹⁴⁷1 Sam. 20, 1, written minnawoth and read minnayoth. stretched-forth;¹⁴⁸Isa. 3, 17, written neṭuwothn and read neṭioth. fruit;¹⁴⁹ibid. LVII, 19, written nob and read nib. Nebai;¹⁵⁰Neh. 10, 20, written Nubai and read Nebai. Nephishesim;¹⁵¹ibid. VII, 52, written Nefushesim and read Nefishesim. leave;¹⁵²2 Sam. 14, 7, written sum and read sim. ready dressed;¹⁵³1 Sam. 25, 18, written ‘asuwoth and read ‘asiyoth. Ephai;¹⁵⁴Jer. 40, 8, written ‘ufai and read ‘ephai. Ephrain;¹⁵⁵2 Chron. 13, 19, written ‘Efron and read ‘Efrain. V incorrectly reads ‘Abarim. the second¹⁵⁶This excludes the first ready in Esth. 3, 14. ready;¹⁵⁷Esth. 8, 13, written ‘athudim and read ‘athidim. their lads;¹⁵⁸Jer. 14, 3, written ẓe‘orehem and read ẓe‘irehem. her little ones;¹⁵⁹ibid. XLVIII, 4, written ẓe‘oreha and read ẓe‘ireha. dung.¹⁶⁰Ezek. 4, 15, written ẓefu‘ë and read ẓefi‘ë. [38b]

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.

Whoever is not shamefaced will readily sin, as it is stated, The show of their countenance doth witness against them;¹⁶Isa. 3, 9. but he who experiences shame¹⁷i.e. who is not callous, but is self-conscious when he is doing wrong. will not readily sin, as it is stated, [And Moses said unto the people: ‘Fear not; for God is come to prove you] and that His fear may be before you, that ye sin not.¹⁸Ex. 20, 17; cf. Ned. 20a (Sonc. ed., p. 57).

A good deed takes root and yields fruit, as it says (Isaiah 3:10), “Say that the righteous is good, for he shall eat the fruit of his deeds.” A sin takes root but yields no fruit, as it says (Isaiah 3:11), “Woe to the evil wicked one, for what his hands have produced, will be done to him.” And some say: Sins do yield fruit, as it says (Proverbs 1:31), “They shall eat the fruit of their ways, and have their fill of their own counsels.”

A good deed takes root and yields fruit, as it says (Isaiah 3:10), “Say that the righteous is good, for he shall eat the fruit of his deeds.” A sin takes root but yields no fruit, as it says (Isaiah 3:11), “Woe to the evil wicked one, for what his hands have produced, will be done to him.” And some say: Sins do yield fruit, as it says (Proverbs 1:31), “They shall eat the fruit of their ways, and have their fill of their own counsels.”