Talmud do Hioba 33:37

Rebbi Jeremiah said that Rebbi Samuel bar Rav Isaac asked: Justice protects the one on the straight path but sin destroys the sinner¹⁴Prov. 13:6.. Evil deeds will pursue the sinner but He will reward the just¹⁵Prov. 13:21.. While He makes scoffers targets of scoffing, He will bestow grace on the meek¹⁶Prov. 3:34.. He will watch over the feet of his pious ones, but evildoers will be silent in the darkness¹⁷1 Sam.. 2:9.. The wise will inherit honor, but shame will mark the stupid ones¹⁸Prov. 3:35.. Fences are made fences and doors doors. Is it so that fences make fences and doors doors? But so it is: Rebbi Jeremiah in the name of Rebbi Samuel ben Rav Isaac: If a person is careful the first, second, and third times not to commit a sin, then in the future the Holy One, praise to Him, will watch over him. What is the reason? All this God will do twice, three times with a man¹⁹Job 33:29.. Rebbi Zeˋira said, but only if the person does not revert [to sin]. What is the reason? It does not say the triple thread “will never snap” but rather will not quickly snap²⁰Eccl. 4:12.. If you work on it, it will split.

It is written⁷¹Jer. 46:20 (Babli 32b)., qeresò from the North comes into it. Rebbi Ḥanina and Rebbi Joshua ben Levi. One said, a butcher; but the other said, a remover. He who said, a butcher, from this, “they brought him the daily sacrifice; he cut it.” He who said, a remover, an exiler, from loam I also was cut off⁷²Job 33:6. Hebrew קרץ may represent both قرص “to pinch, tweak, sting” and قرض “sever, cut off, clip”..

It was stated⁸³Tosephta 9:30; Babli Šabbat151b.: Rebbi Jehudah says in the name of Rabban Gamliel. Since it says that⁸⁴Deut. 13:18. “He will give you mercy etc.”, let the following be a sign in your hand: Whenever that you show mercy, the Omnipresent will have mercy on you. If you do not show mercy, the Omnipresent will not have mercy on you. ⁸⁵Yoma 8:9 (45c), Babli 87b. Rav said: If a person misbehaved towards another and asked for pardon but the other did not respond, let him assemble a row of people and ask for pardon, as it is written⁸⁶Job 33:27.: “Form a row of men, etc.⁸⁷“Let him say, I sinned, I did evil without caring.”” If he does so, what is written there? ⁸⁸Job 33:28.“He redeemed his soul from the pit, not to go to destruction etc.” Rebbi Yose said, that is if he did not defame, but the defamer is never pardoned.

It was stated⁸³Tosephta 9:30; Babli Šabbat151b.: Rebbi Jehudah says in the name of Rabban Gamliel. Since it says that⁸⁴Deut. 13:18. “He will give you mercy etc.”, let the following be a sign in your hand: Whenever that you show mercy, the Omnipresent will have mercy on you. If you do not show mercy, the Omnipresent will not have mercy on you. ⁸⁵Yoma 8:9 (45c), Babli 87b. Rav said: If a person misbehaved towards another and asked for pardon but the other did not respond, let him assemble a row of people and ask for pardon, as it is written⁸⁶Job 33:27.: “Form a row of men, etc.⁸⁷“Let him say, I sinned, I did evil without caring.”” If he does so, what is written there? ⁸⁸Job 33:28.“He redeemed his soul from the pit, not to go to destruction etc.” Rebbi Yose said, that is if he did not defame, but the defamer is never pardoned.

²⁰³Cf. Babli 87a Samuel said, a person who sinned against his neighbor has to tell him, I offended you. If he accepts it, it is good. Otherwise he brings people and appeases him in their presence. That is what is written²⁰⁴Job33:27, being straight with men, he shall form a row of men, and say, I sinned, and straightforward I acted criminally, and I was careless. If he acts in this manner, the verse says about him²⁰⁵Job33:28, He delivered his soul from perdition, and his life enjoys light. If he died, one has to appease him on his grave and say, I offended you.

²⁰³Cf. Babli 87a Samuel said, a person who sinned against his neighbor has to tell him, I offended you. If he accepts it, it is good. Otherwise he brings people and appeases him in their presence. That is what is written²⁰⁴Job33:27, being straight with men, he shall form a row of men, and say, I sinned, and straightforward I acted criminally, and I was careless. If he acts in this manner, the verse says about him²⁰⁵Job33:28, He delivered his soul from perdition, and his life enjoys light. If he died, one has to appease him on his grave and say, I offended you.

Ben Azai preached: “A dead fly will permanently spoil perfumer’s oil.⁶⁵⁸Eccl. 10:1; the translation follows Ibn Ezra.” Does not one dead fly spoil perfumer’s oil? And this person⁶⁵⁹Who has exactly as many merits as he has demerits. The Babylonian sources, Babli 40b, Tosephta 1:14, base a formally similar agument on Eccl. 9:18; but the Babli does not make the difference between the Worlds that are the main thrust of this paragraph. by one sin spoiled all merits he had. Rebbi Aqiba preached: “⁶⁶⁰Is.. 5:14. So the abyss opened wide and its mouth swallowed the one without law.” It does not say “without laws”, but “without law”, him who has not a single merit that should help him on the scale of merit⁶⁶¹The image is always that the deeds of a person are weighed on scales in Heavenly court; the person is found innocent if the scale containing his merits tilts the balance in his favor. A different interpretation is in the Babli, Sanhedrin 111a.. That is, for the Future World. But in this world, even if 999 angels plead for his conviction and one angel pleads for his acquittal, the Holy One, praise to Him, lends His weight to the scale of merit. What is the reason? “If there is for him one angel out of a thousand, to tell a man his straightness. He will act with him in grace and say, let him be redeemed, not go down to destruction; I found weregilt⁶⁶²Job 33:23–24..” Rebbi Joḥanan said, if you find a saying of Rebbi Eliezer, son of Rebbi Yose the Galilean, bend your ear like this funnel and listen, since Rebbi Joḥanan reported that Rebbi Eliezer, the son of Rebbi Yose the Galilean, said: Even if 999 angles plead for his conviction and one angel pleads for his acquittal, the Holy One, praise to Him, lends His weight to the scale of merit. Not only this entire angel, but if 999 aspects of that angel plead for conviction and one aspect for acquittal, the Holy One, praise to Him, lends His weight to the scale of merit. What is the reason? It does not say, “if there is for him one angel of a thousand,” but “one out of a thousand”, one aspect out of a thousand aspects of that angel. What is written afterwards? “He will act with him in grace and say, let him be hurt, not go down to destruction; I found weregilt.” “Let him be hurt,” by suffering⁶⁶³R. Eliah Wilna points out that the Talmud reads פְּדָעֵהוּ as Aramaism, equivalent to Hebrew פְּצָעֵהוּ (cf. Onqelos and Pseudo-Jonathan to Ex. 21:25).. “I found weregilt,” he found means to redeem himself. That is, in this world. But in the Future World, if he has a majority of merits, he inherits paradise; a majority of sins, he inherits hell. If he was 50–50. Rebbi Yose ben Ḥanina said, “he carries his iniquity.⁶⁶⁴Ex. 34:7, Micah 7:18. R. Yose ben R. Ḥanina holds that the person with an equal number of merits and demerits is found guilty. But in Peah1:1, Sanhedrin 10:1, and the Babli, Roš Haššanah17a, R. Yose ben R. Ḥanina is credited with the opinion attributed here to R. Abbahu, who is not mentioned in the other sources. Everybody seems to agree that in the Heavenly Court, no more than one transgression will be forgiven.” Rebbi Abbahu said, it is written: “He carries.” What does the Holy One, praise to Him, do? He grabs one of his demerits, and the merits decide⁶⁶⁵R. Abbahu holds that the person with an equal number of merits and demerits is found not guilty.. ⁶⁶⁶Babli Roš Haššanah 17b. Rebbi Eleazar said: “You, Eternal, are acting in grace, for You will complete for everybody according to his deeds.⁶⁶⁷Ps. 62:13.” And if he has none, You will give him from Yours. That is Rebbi Eleazar’s opinion, for Rebbi Eleazar said, “You, Eternal, are acting in grace,” this teaches that He turns to the aspect of grace⁶⁶⁸He also holds that the person with an equal number of merits and demerits is found not guilty..

Ten entities are considered truly “alive.” 1. The Holy Blessed One, as it says (Jeremiah 10:10), “The Eternal is truly God; He is a living God.” 2. The Torah is called a Living Torah, as it says (Proverbs 3:18), “It is a Tree of Life for those who hold fast to it, and all its supporters are happy.” 3. Israel are called Alive, as it says (Deuteronomy 4:41), “And you, who cling to the Eternal your God, you are all alive today.” 4. A righteous person is called Life, as it says (Proverbs 11:30), “The fruit of the righteous is the Tree of Life.” 5. The Garden of Eden is called Living, ([as it says (Psalms 116:9), “I will walk before the Eternal in the land of the living.” 6. One of the trees in the Garden was called the Tree of Life,]) as it says (Genesis 2:9), “and the Tree of Life in the midst of the Garden. 7. The Land of Israel is called the Land of the Living, as it says (Ezekiel 26:20), “I will place radiance in the land of the living.” (Jerusalem is called Living, as it says [Psalms 116:9)], “I will walk before the Eternal in the land of the living.”) 8. Acts of kindness are called Life, as it says (Psalms 63:4), “For Your kindness is better than life; my lips will praise You.” 9. A wise person is called Life, as it says (Proverbs 13:14), “The Torah of the wise is the source of life.” 10. Water is called Living, as it says (Zechariah 14:8), “On that day, living waters will come forth from Jerusalem.”