Talmud do Przysłów 16:34

“Emptying its intestines”. Rebbi Joḥanan said, all the Eternal’s works are for Himself³²Prov. 16:4. Quoted Babli Šabbat116b.; that it should not look as if he took the parts from a disgusting sacrifice³³Since for profane use the emptying of the intestines would be a Sabbath violation.. Rebbi Ismael stated, its skinning pushes the Sabbath aside³⁴But for profane use it would be a Sabbath violation.. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, on the Sabbath one was skinning the breast³⁵With Tosephta 4:10 one has to read: “One was skinning up to the breast (starting with the feet).”. What is Rebbi Ismael’s reason? That it should not look as if he took the parts from a disgusting sacrifice. What does Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa do with this? Because he turns it around, it is not as if he was taking the parts from a disgusting sacrifice³⁶Since it is obvious that one skins from the feet for sacrificial use, it is not necessary to push aside the Sabbath more than a minimum.. Rebbi Joḥanan said, Rebbi Ismael and Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said the same. As Rebbi Ismael said, choice pushes aside but choicest does not push aside³⁷In Mishnah Menaḥot 6:1, R. Ismael states that while on a Sabbath the ˋOmer(3/10 of a seah) of barley flour was sifted from three seah of grain while on weekdays it was from five. This implies that for the Temple service one uses choice material but only on weekdays it must be of the choicest kind if it is a matter of pushing aside Sabbath prohibitions., so Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said choice pushes aside but choicest does not push aside. If you are saying, this is choice, can he not tear it open and remove the parts³⁸If we interpret R. Ismael ben R. Joḥanan ben Beroqa in this way, then R. Ismael would be inconsistent by requiring total stripping of the Pesaḥ. Also R. Ismael ben R. Joḥanan ben Beroqa could obtain the desired result with much less Sabbath desecration. Therefore R. Joḥanan’s statement cannot be correct.? Rebbi Yose ben Rebbi Abun said, it only follows Rebbi Simeon.

⁵²This and the next paragraphs are from Yoma3:8, Notes 225–235, where also the differences in readings are noted. The additions of the corrector in the story of the family Eutinos are from B. The family Garmu were experts in preparing the shew-bread and its removal from the oven, but they did not want to teach. They sent and brought craftsmen from Alexandria who were experts in preparing the shew-bread but were not experts in its removal from the oven. The family Garmu were heating from within and removing from the outside, and it did not become moldy. But those were heating from the inside and removing from the inside, and it became moldy. When the Sages realized this situation, they said, everything which the Holy One, praise to Him, created, he created to His glory; all work of the Eternal is for Himself⁵³Prov. 16:4.. They sent after them, but they refused to come until they doubled their wages. They used to take twelve mina, so they gave them twenty-four. Rebbi Jehudah says, they used to take 24, so they gave them 48. They asked them, why do you not want to teach? They answered them, there is a tradition among us from our forefathers that this Temple will be destroyed in the future. Others should not learn and prepare the same before their foreign worship. In the following matter one mentions them for praise, that in the hands of their children white bread was never found, so people should not say, from the preparation of shew-bread they are eating.

⁴³Mishnah Avot 6:8, Tosephta Sanhedrin11:8. In these sources, the original author is R. Simeon ben Iohai. Rebbi Simeon ben Menasia says: Beauty, and vigor, and riches, and wisdom, and white hair, and honor, and children, are an adornment for the just. What is the reason? A crown of glory is white hair; on the way of piety it is found⁴⁴Prov. 16:31.. A crown of the elderly are grandchildren; the glory of children are their parents⁴⁵Prov. 17:6.. The glory of the young is their force; the splendor of the elderly is white hair⁴⁶Prov. 20.29.. And it says, before his Elders in honor⁴⁷Is 24:23.. ⁴⁸This sentence has to be deleted since Rebbi’s father cannot speak about his son and grandsons. Since Rebbi was the last of the Tannaïm, only amoraic statements about him are legitimate. It was stated: Rabban Simeon ben Gamliel says, these seven qualities which the Sages enumerated for the just were all realized by Rebbi and his sons. Rebbi Joḥanan said, all seven qualities which the Sages enunciated about the just were in Rebbi. Who was Rebbi? Rebbi is Rebbi Jehudah the Prince. Rebbi Abbahu said, Rebbi is Rebbi Yudan the Prince, is Our Teacher⁴⁹It is not clear whether he refers to R. Jehudah I ben Simeon, mentioned by R. Johanan, or to R. Jehudah II ben Gamliel..

It is written (Prov. 16:6): “When the Eternal likes the conduct of a person, even his enemy will make peace with him.” Rebbi Meïr says, that is the dog. Rebbi Joshua ben Levi says, that is the snake. The shepherds milked; there came a snake, ate from it, but the dog observed it. When they came to eat, he started barking at them but they did not pay attention. At the end, he ate and died. A person made ground garlic in his house. There came a mountain snake and ate from it but the house snake observed it. When the people from the house came to eat from it, it [the house snake] started to throw dust down on them¹⁷⁹Another version of the same story is in Gen. rabba 54(1). In that source, all authors are late Amoraïm; the snake is identified as the enemy by R. Samuel.. When they did not pay attention, it threw itself on it. A person invited a rabbi and let the dog sit next to him [the rabbi]. He said, how did I merit this insult? He said, rabbi, I am repaying his [the dog’s] good deed. Kidknappers came to town. One of them came and wanted to take my wife but he [the dog] ate his testicles.

It was stated: The systematizer has precedence over the dialectician³⁰²The scholar who can bring order into the vast amount of rabbinic traditions is on a higher level than the one who finds apparent contradictions between traditional statements and explains them by finding the underlying principles. In the Babli (14a) the question is between “Sinai” and “one who uproots mountains” (and grinds them down), i. e., between a living encyclopedia and a practitioner of dialectics, and it is reported that in Galilee Sinai was preferred. There is no mention there about an effort at systematizing and in fact it is in general impossible to derive a valid rule of practice by basing oneself on one talmudic discussion alone, but all Tractates of the Babli have simultaneously to be considered.. Rebbi Samuel, Rebbi Berekhia’s brother, asked: Even like Rebbi Immi? He told him, what do you want from Rebbi Immi? He is a dialectician³⁰³In B: “He is both a systematizer and a dialectician.” In both Talmudim, the teachings of R. Immi and his companion R. Yasa are too sporadic to allow a judgment between the two versions.. This means, the Mishnah has precedence over Scripture³⁰⁴Since the Mishnah is a first attempt at systematizing Jewish teaching, its study, while presupposing a prior study of Scripture, is on a higher level since it is less anecdotal or self-contradictory.. The following supports this, as Rebbi Simeon ben Ioḥai stated, one who studies Scripture is a qualification which is not a qualification. But the rabbis consider Scripture equally with the Mishnah³⁰⁵They agree to the value of analysis and explanation of Scripture also independent of traditional interpretations.. Rebbi Samuel bar Naḥman said, the Mishnah has precedence over the Talmud. What is the reason? Acquire wisdom, acquire understanding³⁰⁶Prov. 4:5. “Wisdom” is identified here as the Mishnah, the encyclopedia of traditional knowledge. “Understanding” is the explanation of the formulaic statements of the Mishnah, the Talmud, whether formulated in one of the Talmudim or in a prior state of oral explanation. Wisdom precedes understanding., etc. Rebbi Joḥanan said, the Talmud has precedence over the Mishnah. What is the reason? Is acquiring wisdom not better than pure gold³⁰⁷Prov. 16:16. The verse reads: Is acquiring wisdom not better than pure gold, acquisition of understanding more select than silver? Here also wisdom precedes understanding, but silver is everyday coin; gold is used only for major transactions and by the very rich.? How does Rebbi Joḥanan explain Rebbi Samuel bar Naḥman’s reason? Water is cheap, wine is expensive. It is possible for the world to exist without wine; it is impossible for the world to exist without water³⁰⁸In both verses, the less valuable but more essential is mentioned in second place. This does not make the second less essential.. How does Rebbi Samuel bar Naḥman explain Rebbi Joḥanan’s reason? Salt is cheap, pepper is expensive. It is possible for the world to exist without pepper; it is impossible for the world to exist without salt³⁰⁹He agrees that without interpretation and explanation (“the Talmud”) the Mishnah cannot be applied; the salt of the Talmud, the silver, is absolutely necessary. This does not diminish the value of the gold.
A different version of the preceding arguments is in Massekhet Sopherim 15:7, 8.. Always pursue the Mishnah more than the Talmud. That is, before Rebbi incorporated most Mishnaiot into it³¹⁰Here it is intimated that Rebbi’s edition of the Mishnah from the start was intended as providing the skeleton around which a systematic exposition of the Talmud, the oral tradition, could be organized. In this way, the Mishnah automatically is studied in a privileged way if the Talmud is studied. Cf. Lev. rabba 21(4) which declares the study of the Mishnah as prerequisite for everything else.. But since Rebbi incorporated most Mishnaiot into it, pursue the Talmud more than the Mishnah.

Rebbi Aḥa preached: Scales and balances of justice are the Eternal’s; His work are all stones in the purse³¹⁵Prov. 16:11. The purse is the container in which weight stones are kept (Deut. 25:13, Mi. 6:11). It may also mean the wallet where money is kept, Prov. 1:14, Is. 46:6. The sermon identifies the two and declares all religious studies of equal value.. “Scales” is Scripture. “Balances” are the Mishnah. “Justice” is the Talmud. “The Eternal’s” are the additions³¹⁶The extra-talmudic texts; not only Tosephta collections but also Midrashim and similar compositions.. His work are all stones in the purse; they all take their wages from the same purse.

‘The Torah is greater than kingship, inasmuch as kingship [is acquired] in the form of thirty distinctions.’ What are they?¹⁷⁴The list is partly based on Eccl. 2, 4ff., which describes a king’s wealth. By silver, gold, women, menservants, maidservants, houses, vineyards, gardens, parks, family, treasures,¹⁷⁵Cf. ibid. 8. provinces, male singers, female singers, delicacies, demons and demonesses,¹⁷⁶ibid. shiddah weshiddoth which is variously translated: A.J. women, very many; A.V. musical instruments; R.V. concubines. The Talmud, Giṭ. 68a (Sonc. ed., p. 322) records that it was rendered ‘male and female demons’ in Babylon and ‘carriages’ in Palestine. horses, chariots, the sword, garments, armaments, troops, spices,¹⁷⁷V repeats ‘chariots’ here, omitted by H. counsellors, guards, spies, justice and righteousness, as it is stated, For the throne is established by righteousness.¹⁷⁸Prov. 16, 12.

HALAKHAH: “The following are for shame: The family Garmu.” ²²⁵Tosephta 2:5, Šeqalim 5:2 (ש), Babli 38a, Cant. rabba 3:8. The Šeqalim text of the Babli editio princeps belongs to the spelling tradition of the Tosephta.“The family Garmu were experts in preparing the shew-bread and its removal from the oven, but they did not want to teach. They sent and brought craftsmen from Alexandria who were experts in preparing the shew-bread but were not experts in its removal from the oven. The family Garmu were heating from within and removing from the outside, and it did not become moldy²²⁶It had to stay fresh for a full week. The shew-bread was baked on clay forms in the shape of a ship.. But those were heating from the outside and removing from the inside, and it became moldy. When the Sages realized the situation, they said, everything which the Holy One, praise to Him, created, he created to His glory; all work of the Eternal is for Himself²²⁷Prov. 16:4.. They sent after them, but they refused to come until they doubled their wages. They used to take twelve mina²²⁸As yearly wages. The Babli and Cant. rabba declare this weekly wages, an exaggeration., so they gave them twenty-four. Rebbi Jehudah says, they used to take 24, so they gave them 48. They asked them, why do you not want to teach? They answered them, there is a tradition among us from our forefathers that this Temple will be destroyed in the future. Others should not learn and prepare the same before their foreign worship²²⁹Idolatry.. In the following matter one mentions them for praise, that in the hands of their children white bread was never found, so people should not say, from the preparation of shew-bread they are eating.”

BARAITHA.¹³⁵Cf. DER XI, p. 565. The reading in the Baraitha must have been originally ‘if his shoe fell off and he went out’. Hence the point of the question in the Gemara: ‘What is he to do?’ His haughtiness is displayed in his desire to be different from others. If he loosened his shoe and went out into the street he is regarded as haughty.
GEMARA. What is he to do? This is what it means to say: If he put on¹³⁶Reading with H na‘al; V has nafal, ‘fell off’. his shoe when he went out into the street he is regarded as haughty. Raba said: It is forbidden to bring a haughty man into one’s house; for the Rabbis said:¹³⁷Soṭah 4b (Sonc. ed., p. 16). Any man in whom is haughtiness of spirit will in the end stumble through an [unfaithful] married woman, as it is stated, Every one that is proud in heart is an abomination to the Lord.¹³⁸Prov. 16, 5. Even if he be learned in the Torah like Moses our teacher, he will not be free from the judgment of Gehinnom. As for everyone who is lowly of spirit, the Holy One, blessed be He, will save him from [evil] visitations that come upon the world; as it is stated, For thus saith the High and Lofty One that inhabiteth eternity, whose name is holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones¹³⁹Isa. 57, 15. [55b].

Anyone who goes into the street with his shoes unlaced is haughty of spirit. [He who walks] with his sanṭer³¹A kind of cloak. hanging side-ways,³²Over his shoulder. or his cap turned backwards, or [sits] crosslegged, or holds in his hand the straps of the tefillin and puts them back while walking in the street belongs to the haughty of spirit. Every man in whom there is haughtiness of spirit is as though he worships idols,³³So GRA. as it states, Thou shalt not bring an abomination into thine house,³⁴Deut. 7, 26, the reference being to an idolatrous image. and it states elsewhere, Every one that is proud in heart is an abomination to the Lord:³⁵Prov. 16, 5. the word abomination is written in the one connection and also in the other—as the abomination mentioned in the one refers to idolatry so the abomination mentioned in the other refers to idolatry.

R. Jose b. Abin said: When they²²The names of Haman’s sons. are written down, the word ’ish²³Man, the last word of Esth. 9, 6. must be at the top of the column²⁴And at the beginning of the first line. and each we’eth²⁵Sign of the defined accusative which occurs ten times, each preceding the names of the ten sons. at the end [of the lines, a total] of eleven lines,²⁶The first line consisting of ’ish on the right and we’eth on the left, the next nine lines having the name on the right and we’eth on the left, while the eleventh line has the name Wayezatha on the right and ‘asereth (ten) on the left. and ‘asereth at the end of the column. Thus, in reading transversely, the columns²⁷On the right (consisting of ’ish and the ten names), and the left (ten times we’eth and ‘asereth). appear laced and closely corded like transverse lacing [of a web].²⁸The reading of V is corrupt and the translation follows GRA, N.Y. and Jastrow. It symbolizes that when [the ten sons] fall there will be no rising for them.
The phrase ’aḥar haddebarim … Hammedatha²⁹Esth. 3, 1, E.V. After these things did king Ahasuerus promote Haman the son of Hammedatha. was translated by R. Joseph as follows:³⁰R. Joseph is the reputed author of a later Aramaic translation of the Prophets and Hagiographa. ‘After these things did king Ahasuerus promote Haman the son of Hammedatha the Aggagite, son of Seraḥ,³¹A name derived from a root ‘to stink’. The object of the genealogy is to trace Haman, the symbol of the enemies of Jews throughout their history, through a chain of despicable men to Esau, the brother but enemy of the patriarch Jacob. son of Buza, son of Aflutos,³²Buza means ‘contempt’, and Aflutos is probably Plutos, a heathen god. son of Deosis,³³Dionysus (?). son of Padom,³⁴Or, Pados (putrid?). son of Ma‘adi,³⁵Meaning ‘sickness’. son of Be‘alkon,³⁶The meaning is ‘cunning’. son of Antamarus,³⁷Signifying ‘crushed stones’. son of Ḥarum,³⁸Or, Ḥuram, possibly the heathen god Ares. son of Hadoram,³⁹Or, Heridos, i.e. Herod who is known in history as a tyrant. son of Shazar,⁴⁰Meaning ‘hip disease’ son of Nagar,⁴¹Or, possibly, Negad (a whip). son of Parshandatha,⁴²This and the following were also names of two of Haman’s sons. son of Wayezatha, son of ‘Amaleḳ,⁴³The ancestor of the people who were the first to attack Israel after their exodus from Egypt. son of the concubine of Eliphaz the firstborn of Esau; he advanced him and set his seat above all his princes and his servants, because pride goeth before destruction’.⁴⁴The last four words come from Prov. 16, 18. The translation of the paragraph embodies most of GRA’s emendations.

And at the end [of the reading of the portion from the Prophets], one says the following benedictions: ‘Blessed art Thou, O Lord our God, King of the universe, Rock of all worlds, righteous through all generations, O faithful God, Who sayest and doest, Who speakest⁶⁴V reads medabber, without the article, as in the current version (P.B., loc. cit.). and fulfillest, all Whose words are truth and righteousness’. The people forthwith stand and say:⁶⁵This is not the present usage when the reader proceeds to say the benedictions mentioned in Rule 11. ‘Faithful art Thou, O Lord our God, faithful are Thy words, ever faithful, living and enduring are Thy name and remembrance; and do Thou reign⁶⁶So GRA. V reads ‘He will reign’, H ‘Thou wilt reign’. continually over us for ever and ever’. This point⁶⁷Whether the benediction is to be said while sitting or standing. is one of the disagreements between the scholars of the East and West; the former give the response⁶⁸To the reader, with the benediction. while sitting and the latter while standing. But wherever two Tanna’im or two ’Amora’im differ, and we are not certain with whom the halakah agrees, we follow him who maintains the stricter view. How much more then must we, in regard to the praise⁶⁹The benedictions. of the Life of all the worlds,⁷⁰[On this designation of God, cf. Marmorstein, The Old Rabbinic Doctrine of God, I, p. 85.] which is a matter of the heart,⁷¹V reads galuï (revealed), M and H taluï (dependent). teach our disciples as the rule to be practised that the halakah is in agreement with him who upholds the stricter view;⁷²Following the emended text of GRA. as Scripture states, The Lord hath made every thing for His own purpose.⁷³Prov. 16, 4. There is consequently all the more reason why the stricter view should be followed, viz. that the blessings and praises of God be said while standing.

Ben Zoma would say: Who is wise? One who learns from every person, as it says (Psalms 119:99), “From all my teachers I gained insight.”<br>Who is the humblest of all? One who is humble like Moses our teacher, as it says (Numbers 12:33), “And the man Moses was exceedingly humble.”
Who is the richest of all? One who is happy with what he has, as it says (Psalms 128:1), “You will eat from the work of your hands, and you will be happy and prosperous.”<br>Who is the strongest of all? One who is able to conquer his desire, as it says (Proverbs 16:32), “Better to be forbearing than mighty, to have self-control than to conquer a city.” And one who conquers his desire is considered as if he had conquered a city full of warriors, as it says (Proverbs 21:22), “One wise man prevailed over a city of warriors.” The true warriors are warriors in Torah, as it says (Psalms 103:20), “Mighty warriors do His bidding.” Some say these are the angels who serve God, as it says (ibid.), “Bless the Eternal, His angels, [mighty warriors.]” And some say: One who can turn an enemy into his friend.