Talmud do Hioba 22:31

The statement of Rebbi Ḥanina⁷⁴Here the argument returns to the prior statement of R. Ḥanina, that the twilight at dawn is the time to walk four mil. In the Leyden ms. and the prints, the reference here is to R. Ḥiyya; the correct reading is in the Rome ms. and the commentary of R. Eleazar Askari. is parallel to that of Rebbi Yehudah since it was stated in the name of Rebbi Yehudah: the thickness of the sky is a walk of 50 years⁷⁵In the parallel version of this argument in the Babli, Rebbi Yehudah is quoted only as saying that the thickness of the sky, the distance the sun covers between the start and the end of dawn, is one-tenth of the entire day (from beginning of dawn to end of dusk). In the next section and in the parallel Bereshit rabba 6(9), it is asserted that the entire sky represents a distance of 500 years and that between each sky and the next there is a distance measured by 500 years. It is not clear how the “distance of 500 years” is meant to be computed.. An average person walks 40 mil during a day⁷⁶A mil is 2000 cubits. Therefore, the exact length of a mil depends on the length of a cubit. Based on a length of 55 cm for a cubit, the mil would be 1100 meters. The Roman mile was 1473.2 m. A mil of 1100 m would give a daily trip of 27.34 English miles. Determination of the mil by modern Rabbinic authorities vary from 960m (Rav Naeh) to 1152m (Ḥazon Ish) and 1296m (Ḥatam Sopher). In the Babli Pesaḥim 94a, Rava quotes a tradition that the circumference of the earth is 6000 parasangs or 24’000 mil. It is not clear at which latitude this length is computed. Based on a Greek παρασάγγης of 5.523 km, the computed 33’078 km would fit well with the circumference of the earth at about the latitude of Jerusalem or Southern Babylonia. The corresponding mil would be 1380 m.. Until the sun breaks through in the sky it passes the distance of 50 years; during that time a man can walk four mil. If follows that the thickness of the sky is one tenth [of the path of the sun] in one day. And just as the thickness of the sky is a walk of 50 years so the thickness of the earth and that of the abyss is a walk of 50 years⁷⁷The abyss being below the mantle of Earth.. What is the reason? (Is. 40:22) “He Who thrones over the circle of the earth,” and it is written (Job 22:14): “He passes by the circle of the sky.” And it is written (Prov. 8:27) “When He carved out a circle on the face of the abyss.” “Circle” (חוּג) always has the same meaning.

Concerning the poor, the bashful, the lowly of spirit, those who are gentle to the young⁴¹There are various renderings of the word tishḥoreth. Cf. Aboth, Sonc. ed., p. 35, n. 6. and trustworthy men Scripture declares, Thou shalt also decree a thing, and it shall be established unto thee, and light shall shine upon thy ways.⁴²Job 22, 28.

When two people sit together and engage in Torah, their reward is accrued on High – as it says (Malachi 3:16), “Then the God-fearing people spoke together, every man to his fellow,¹The expression “every man to his fellow” implies two people. and the Eternal listened.” And who are these God-fearing people? It is those who make a public proclamation, saying: We must go and release prisoners and redeem the captives. Then the Holy Blessed One provides for them and they are able to go and accomplish this immediately. And who are those that “think of God’s name” (the end of the verse in Malachi 3:16)? These are the people who just think silently in their hearts: We should go and release the prisoners and redeem the captives. The Holy Blessed One does not provide for them, and an angel comes along and smacks them to the ground.

There are Tannaim who switch²¹⁵In Mishnah 10 they exchange the names of RR. Yose and Meïr. The Mishnah in the majority of the Babli sources has R. Meïr instead of R. Yose and the Sages instead of R. Meïr, cf. Diqduqe Soferim Šabbat p. 73 Note ל. This is important for practice since R. Yose is the dominant authority.. Rebbi Ḥananiah in the name of Rebbi Joḥanan as our Mishnah²¹⁶He confirms the attributions in our Mishnah text.. Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan, anything which heals is not forbidden because of ways of the Emorite²¹⁷Babli 67a, Ḥulin 77b.. ²¹⁸Babli 67a/b. Tosephta 7:2,3,10. The identification of the formulas of incantation must be tentative; in no case is it clear in which language they are formulated. We follow the discussion of S. Lieberman in Tosefta ki-Fshuṭah Šabbat pp. 92,93,96.
There seems to be no good explanation of the term דרגי דרגיבת of the Leiden ms. But the remark of R. Jehudah suggests athat in the version of G דַגֶנת דַרגֶנֶת one should read דַגֶנת דַגֶנֶת “make grain, make grain” as a charm when sowing grain.
It is conjectured that the expression דונו דני is Greek and refers to the magical practice of binding somebody by spells (either that he cannot move, e. g. Sanhedrin 7:19 Notes 371–375, or becomes impotent, Notes 377–381) or one could read δέννω [τὸν] δεῖνα “I am binding X”.“דרגי דרגיבת because of ways of the Emorite; Rebbi Jehudah says because of the idol Dagon, and Dagon’s head and his two hands²¹⁹1S. 8:4.. דונו דני because of ways of the Emorite; Rebbi Jehudah says because of the idol Dan, they say, by the life of your god Dan²²⁰Am. 8:14.. No no²²¹Following M. Herschler one should read with two Tosephta mss. לא לא. In a situation which could represent an unlucky omen one should not say no, no as to counteract. (The Babli, Pesaḥim111 a, recommends reciting an appropriate propitious verse.) In the quote from Job one has to read לָאֵל as לָא אֵל “no god”, cf. Nedarim 1:4 Note 157 where לָא = לַחוּלִין חוּלִין., because of ways of the Emorite; Rebbi Jehudah says because idolatry, they say no God, turn away from us, we have no desire to know Your ways²²²Job 22:14..”

“But what can I do since you are misbehaving before the Omnipresent like a son who misbehaves towards his father who does his will.” Rebbi Berekhia, Rebbi Abba bar Cahana, Rebbi Ze`ira in the name of Rav Jehudah. But some say it in the name of Rav Ḥisda, and some say it in the name of Rav Mattanah. You decide the command and He confirms it for you¹¹²Job 22:28. All these verses are interpreted to show that God executes the judgment of the just.. Why does the verse say, “for you”? But even if I am saying so and you are saying otherwise, yours is enduring, Mine is not enduring. On your paths shines light; Rebbi Ḥiyya bar Abba said, this is rainfall. As heavy as He has loaded the rain-cloud, His light will disperse the cloud¹¹³Job 37:11; justifying Onias against Simeon ben Shataḥ.. For those humbled you order elevation¹¹⁴Job 22:29.; if I said to humble them and you say to elevate them, yours is enduring, Mine is not enduring. And the one of low eyes will be saved; I said to bring their eyes down by misfortune but you are saying to save them, yours is enduring, Mine is not enduring. I said, may the not-innocent escape¹¹⁵Job 22:30.? But you [said]¹¹⁶Corrector’s addition., he shall escape even though he is not innocent, yours is enduring, Mine is not enduring. What means, and he will escape by the purity of your hands, by the choice of your hands, by the merit of meritorious deeds and good works which were in your hands from before.

“But what can I do since you are misbehaving before the Omnipresent like a son who misbehaves towards his father who does his will.” Rebbi Berekhia, Rebbi Abba bar Cahana, Rebbi Ze`ira in the name of Rav Jehudah. But some say it in the name of Rav Ḥisda, and some say it in the name of Rav Mattanah. You decide the command and He confirms it for you¹¹²Job 22:28. All these verses are interpreted to show that God executes the judgment of the just.. Why does the verse say, “for you”? But even if I am saying so and you are saying otherwise, yours is enduring, Mine is not enduring. On your paths shines light; Rebbi Ḥiyya bar Abba said, this is rainfall. As heavy as He has loaded the rain-cloud, His light will disperse the cloud¹¹³Job 37:11; justifying Onias against Simeon ben Shataḥ.. For those humbled you order elevation¹¹⁴Job 22:29.; if I said to humble them and you say to elevate them, yours is enduring, Mine is not enduring. And the one of low eyes will be saved; I said to bring their eyes down by misfortune but you are saying to save them, yours is enduring, Mine is not enduring. I said, may the not-innocent escape¹¹⁵Job 22:30.? But you [said]¹¹⁶Corrector’s addition., he shall escape even though he is not innocent, yours is enduring, Mine is not enduring. What means, and he will escape by the purity of your hands, by the choice of your hands, by the merit of meritorious deeds and good works which were in your hands from before.

“But what can I do since you are misbehaving before the Omnipresent like a son who misbehaves towards his father who does his will.” Rebbi Berekhia, Rebbi Abba bar Cahana, Rebbi Ze`ira in the name of Rav Jehudah. But some say it in the name of Rav Ḥisda, and some say it in the name of Rav Mattanah. You decide the command and He confirms it for you¹¹²Job 22:28. All these verses are interpreted to show that God executes the judgment of the just.. Why does the verse say, “for you”? But even if I am saying so and you are saying otherwise, yours is enduring, Mine is not enduring. On your paths shines light; Rebbi Ḥiyya bar Abba said, this is rainfall. As heavy as He has loaded the rain-cloud, His light will disperse the cloud¹¹³Job 37:11; justifying Onias against Simeon ben Shataḥ.. For those humbled you order elevation¹¹⁴Job 22:29.; if I said to humble them and you say to elevate them, yours is enduring, Mine is not enduring. And the one of low eyes will be saved; I said to bring their eyes down by misfortune but you are saying to save them, yours is enduring, Mine is not enduring. I said, may the not-innocent escape¹¹⁵Job 22:30.? But you [said]¹¹⁶Corrector’s addition., he shall escape even though he is not innocent, yours is enduring, Mine is not enduring. What means, and he will escape by the purity of your hands, by the choice of your hands, by the merit of meritorious deeds and good works which were in your hands from before.