Talmud do Przysłów 31:32

⁷⁴Sifra Behar Pereq 2(4); a similar text Babli 9b.“A Jubilee [it is]⁷⁵Corrector’s addition from the Babli; out of place as shown by R. Yose’s statement., even though they did not observe the Sabbatical, even though they did not blow the shofar. Or maybe even though they did not manumit slaves? The verse says it is, the words of Rebbi Jehudah⁷⁶As Rashi explains in the Babli, in Lev. 25:8ff. it first is stated that the calendar authorities have to count 49 years, then organize the blowing of the shofar as consecration of the 50th year as Jubilee and return of land to the hereditary owners. Then in vv. 11,12 it is emphasized it is Jubilee, meaning that all rules spelled out subsequently do apply whether or not the preliminary actions required in vv. 8–10 have been executed or not.. Rebbi Yose says, a Jubilee, even though they did not observe the Sabbatical, even though they did not manumit slaves. Or maybe even though they did not blow the shofar? The verse says it is. Rebbi Yose said, since the verse makes it dependent on blowing the shofar, and another verse⁷⁷The verse quoted from Jer. later on. In Lev. the freeing of Hebrew slaves is a law depending on the declaration of the Jubilee, 25:40. makes it dependent on manumitting slaves, why am I saying, Jubilee even though they did not manumit slaves? For it is (impossible) [possible] for a Jubilee without manumitting slaves but (possible) [impossible] for the Jubilee without sounding the shofar⁷⁸The (scribe’s text) has to be preferred to the [corrector’s]; they more or less mean the same. The scribe’s text means that a slave not freed in the Jubilee is held illegally; in law he cannot be considered a slave. Therefore the Jubilee without manumission is a legal impossibility; a disregard of the duty to manumit is a sin for the individual, and a sin of the Court which does not enforce the law, but has no relevance for whether or not there is a Jubilee. On the other hand, the blowing of the shofar is a duty imposed on the Court; it is not intrinsic to the notion of Jubilee.. Another explanation: The blowing of the shofar depends on the Court but manumission of slaves depends on everybody⁷⁹Essentially a succinct reformulation of the previous argument..” And it follows what Rebbi Samuel ben Rav Isaac said, the Eternal spoke to Moses and Aaron and commanded them to the Children of Israel⁸⁰Ex. 6:13.. About what did he command them? About the chapter on manumission of slaves⁸¹Since at that point the Israelites were not yet freed, no commandments could be given to them. It is asserted that they were told that they would be freed on condition that they would in the future manumit their own Hebrew slaves on the Jubilee.. This parallels what Rebbi Ila said, Israel was only punished because of the Chapter about manumission of slaves; that is what is written⁸²Jer. 34:14. The argument is from the preceding verse: I concluded a covenant with your forefathers, on the day when I took them out of the land of Egypt, as follows:, at the end ofseven years everyone has to set free his Hebrew brother, etc. It was stated in the name of Rebbi Neḥemiah, she was like a trading vessel, from far she brings her bread⁸³Prov. 31:14. The “valiant woman” is identified with the Torah (Midrash Mishleh 31[10].). The words of the Torah are poor in their proper place but rich at another place⁸⁴Since in Ex. it is not spelled out what was the first commandment given to the Israelites, but in Jer. it is spelled out.. Rebbi Joḥanan said, these are the words of Rebbi Jehudah and Rebbi Yose, but the words of the Sages are, consecration by the High Court, and blowing the shofar, and remission of debts cause it to be Sabbatical. One understands consecration by the High Court, and blowing the shofar⁸⁵As noted in Note 76, these are given in the biblical texts as establishing the Jubilee.. But is remission of debts⁸⁶While it is not stated explicitly in the Mishnah, it clearly follows from the rules of Ševi`it Chapter 10 that debts are cancelled by the end of the Sabbatical year. Since the Jubilee is a Sabbatical, how can its validity be dependent on what happens after it ends? not at the end? Rebbi Ze`ira understood it from the following⁸⁷Dan. 10:12. The courts must be ready to enforce the cancellation of debts after the end of the Jubilee.: He said to me, do not fear, Daniel, since your words were heard from the first day when you concentrated to understand and fast before your God. Your words already were heard.

One may not see him when naked, nor when he is being barbered, nor when he is in his bath, because your eyes shall see the king in his beauty²⁰⁷Is. 33:17. The Babli, 22b, infers from the verse that a king has to get a haircut every day.. Rebbi Ḥanina went to visit Rebbi Jehudah the Prince²⁰⁸Rebbi’s grandson.. He came to meet him dressed in sail-cloth. He told him, go and wear your lagin²⁰⁹Greek ὀθονή “sail-cloth”., because of your eyes shall see the king in his beauty^210,Latin lacinia, ae, “edge, corner of garment, garment with fringes, ornament”, generally “garment” (E. G.).
(In other occurrences the word לגין means “bottle”, Greek λάγυνος, λάγηνος.)²¹¹The Patriarch, as member of the Davidic dynasty, should uphold the dignity of his family at all times.. Rebbi Joḥanan went to visit Rebbi Jehudah the Prince. He came to meet him dressed in a linen gown. He told him, go and wear your woolen gown, because of the king in his beauty. When he left, he told him, bring ²¹²The meaning and etymology of this word is totally unknown. The commentators see a connection with the word טעם “taste”. It may have been a question about politics since the verse quoted is explained in Midrash Prov. as referring to good political advice. Menahem Ptolemy is only mentioned in Eccl. r. ad 5:10, in a discussion with R. Ḥanina, noting that good-looking food tastes better than undistinguished food, therefore it is possible to read the passage as an exhortation to the Patriarch to also show his status by his table.עטעמה. He answered, send and get Menaḥem Ptolemy, for it is written: Graceful teaching is on her tongue²¹³Pr. 31:26.. Leaving, he saw Rebbi Ḥanina bar Sisi splitting wood. He told him, Rebbi, that is not fitting for you. He answered, what can I do? I have nobody to serve me. He retorted, if you have nobody to serve you, you should not have accepted ordination²¹⁴An ordained rabbi should at all times uphold the dignity of the office. Similarly, the Babli (Qiddušin 70a) frowns upon an ordained rabbi engaged in bodily labor in public..

When Rav Huna saw that witnesses said exactly the same, he was investigating¹³⁹Witnesses using exactly the same language either bear false witness or they went over their testimony beforehand. Then they can be counted only as one witness, not as the biblically required two.. When he saw them essentially identical, he determined the common element¹⁴⁰He summarized the common points.. Rav Huna made light of a judge who said, “accept a single witness,” but they should say it themselves¹⁴¹Two independent witnesses are absolutely necessary only in criminal trials. Civil suits may be determined on the basis of documents or, with the agreement of the parties, single witnesses. But accepting a single witness cannot be suggested by the court.. When Rav Huna realized an argument in favor of a person who himself did not know it, he guided him¹⁴²Since the parties are not supposed to consult lawyers, the judge may by a Socratic dialogue with the parties steer one of the parties to a certain argument which the latter did not see before., following¹⁴³Prov. 31:8. open your mouth for the dumb.

Solomon had six names: Shlomo, Yedidya, Kohelet, Ben Yakeh, Agur, and Lemuel.