Talmud sobre Oséias 3:7

⁷⁷A parallel (except for the corrector’s additions) is found in the Babli, Zevaḥim88b, Arakhin 16a, in the name of R. Anani bar Sason. Rebbi Simon said, just as sacrifices atone, so the garments⁷⁸The High Priest’s. atone, shirt, trousers, turban, and vest. The shirt was atoning for [wearers of kilaim⁷⁹While most of the High Priest’s garments contained kilaim, only the shirt was worn directly on the body. It seems that the trident here interprets the argument at the start of kilaim 9:1 to mean that biblically on kilaim which gives immediate protection to the body is forbidden. There are those who want to say,]⁸⁰Corrector’s addition (from a different source, not in the parallel in the Babli.) for spillers of blood, as you are saying,⁸¹Gen. 37:31. they dipped the shirt in blood. The trousers were atoning for uncovering nakedness⁸²The technical term for incest and adultery., as you are saying⁸³Ex. 28:42., make for them linen trousers to cover the flesh⁸⁴“Flesh” as a limb always denotes the penis, the only boneless limb.of nakedness. The turban was atoning for haughtiness, as you are saying,⁸⁵Lev. 8:9. This is a pun on the expression “thick of head” for “haughty”. he put the turban on his head. The belt was atoning for [thieves; but some are saying, for]⁸⁰Corrector’s addition (from a different source, not in the parallel in the Babli.) the crooked ones. Rebbi Levi said, it was 32 cubits and he wound it around on both sides. The breast plate was atoning for those who bend the law, as you are saying⁸⁶Ex. 28.15., you shall make a breast-plate of judgment. The vest was atoning for idol worshippers, as you are saying⁸⁷Hos.3:5., without vest and household-gods. The coat. Rebbi Simon in the name of Rebbi Jonathan of Bet-Guvrin: For two things there was no atonement⁸⁸They do qualify for any obligatory sacrifice. but the Torah established atonement for them. These are those: one who spreads slander, and the involuntary homicide. For him who spreads slander there was no atonement, but the Torah fixed atonement for them, the bells of the coat: it shall be on Aaron in service, and its sound be heard⁸⁹Ex. 28:35.. The sound may come to atone for the sound. For the involuntary manslaughter there was no atonement but the Torah established atonement for them, the death of the High Priest⁹⁰Num. 35:25.. He shall dwell there until the High Priest’s death

¹⁹³A parallel with slightly different treatment of the entire paragraph appears in Babli Megillah 17b–18a. Rebbi Jeremiah said: 120 elders, among them more than 80 prophets, instituted this prayer. Why did they follow “the holy God”¹⁹⁴The third benediction of the Amidah. What follows is a description of the benedictions of the week-day Amidah. by “He Who favors with knowledge”? Because (Is. 29:23–24) “they sanctify the Holy One of Jacob” is followed by “and those of erring spirit will know insight.” “Knowledge” followed by “Repentance”, (Is. 6:10) “Makefat the heart of this people, make it hard of hearing and its eyes sticky, that it should not see with its eyes, nor hear with its ears, nor understand with its heart, because if it would repent then it would be healed.” “Repentance” by “Forgiveness”, (Is. 55:7) “He should return to the Lord that He would have mercy on him, and to our God because He forgives much.” “Forgiveness” by “Redemption”, (Ps. 103:2–3) “He Who forgives all your sins, He Who hears all your maladies, He Who redeems your soul from destruction.” Then he should say “Healer of the sick” before that¹⁹⁵Since in the verse redemption comes after healing. (Redemption here is personal redemption; redemption of the people is described by benedictions 9–14).. Rebbi Aḥa said: why did they institute “Redeemer of Israel” as the seventh benediction? To teach you that Israel will be redeemed only in a Seventh Year¹⁹⁶A Seventh Year (shemiṭṭah) in a Jubilee cycle. The “seventh song” in the next sentence is the seventh of the songs of ascent.. Rebbi Jonah in the name of Rebbi Aḥa: (Ps. 126) “A song of ascent. When the Eternal will return the returnees of Zion” is the seventh song, to show you that Israel will be redeemed only in a Seventh Year. Rebbi Ḥiyya bar Abba said: Why did they institute “Healer of the sick” as the eighth benediction? That is for circumcision which is done on the eighth, following (Maleachi 2:5) “My covenant was with him: Life”¹⁹⁷The Covenant refers to circumcision.. Rebbi Alexander said: Why did they institute “He Who blesses the years” as the ninth benediction? Corresponding to (Ps. 29:5) “The sound of the Eternal breaks cedars”, since in the future He will break all market manipulators¹⁹⁸Manipulators of prices of basic commodities who are compared to cedars for their (financial) strength. In the Babli, R. Alexander quotes Ps. 10:15, which in Babylonian (and Rashi’s) count was Ps. 9:36 and, therefore, is appropriate for the Ninth benediction. Our texts of Psalms which split an alphabetic acrostich between Psalms 9 and 10 is the Yerushalmi tradition which, therefore, cannot use the verse quoted in the Babli.. Rebbi Levi in the name of Rebbi Aḥa bar Ḥanina: Why did they follow “He Who blesses the years” by “Ingatherer of the dispersed of Israel”? Because of (Ez. 36:8) “you, mountains of Israel, sprout your branches and carry your fruits for my people Israel”, why? “because they will soon come.” When the dispersed are gathered in then justice will be done, the evildoers will succumb, and the just will be happy¹⁹⁹This describes benedictions 10–13. The wicked are Gentile governments that oppress the Jews. The evildoers are Jewish evildoers.. It was stated: One includes the apostates and the wicked in “He Who subdues the evildoers”, the converts and the elders in “refuge of the just”, David in “Builder of Jerusalem”²⁰⁰This is today the practice of Ashkenazic and Sephardic Jews. The Babylonian practice was not to mention the restoration of the Davidic dynasty in the benediction for Jerusalem, but to make it a separate benediction preceding the final benediction “He Who hears prayer”. Only the Yemenite ritual follows the strict Babylonian style; the other Jewish groups pray twice for the Davidic dynasty, once in the Yerushalmi form of “Builder of Jerusalem” and then in the Babylonian form “He Who makes sprout the horn of salvation”.. (Hosea 3:5) “Then the children of Israel will repent, seek the Eternal, their God, and their king David.²⁰¹The verse concludes: “They will tremble for the Eternal and His Goodness at the End of Days”, referring to Messianic times.”