Talmud sobre Isaías 9:6
לםרבה [לְמַרְבֵּ֨ה] הַמִּשְׂרָ֜ה וּלְשָׁל֣וֹם אֵֽין־קֵ֗ץ עַל־כִּסֵּ֤א דָוִד֙ וְעַל־מַמְלַכְתּ֔וֹ לְהָכִ֤ין אֹתָהּ֙ וּֽלְסַעֲדָ֔הּ בְּמִשְׁפָּ֖ט וּבִצְדָקָ֑ה מֵעַתָּה֙ וְעַד־עוֹלָ֔ם קִנְאַ֛ת יְהוָ֥ה צְבָא֖וֹת תַּעֲשֶׂה־זֹּֽאת׃ (ס)
Porque <span class="x" onmousemove="Show('perush','Toda a referência aqui é sobre Ezequias. Por ser filho de um ímpio e trazer a paz e a verdade durante seus dias, foi chamado assim com oito nomes distintos. Veja abaixo que o cumprimento desta profecia se dera ainda nos dias em que o Reino de Efraim achava-se de pé. As letras maiúsculas na tradução vêm para indicar o cumprimento numa pessoa que não vivera nos dias do cumprimento desta profecia, quando já nem sequer sabiam os judeus que fim tiveram as dez tribos governadas por Efraim.');" onmouseout="Hide('perush');">um menino</span> nos nasceu, um filho se nos deu; e o governo estará sobre os seus ombros; e o seu nome será: Maravilhoso Conselheiro,Deus Forte, Pai Eterno, Príncipe da Paz.
Jerusalem Talmud Sanhedrin
64Lev. rabba 36(5). How far did the merit of the forefathers extend? Rebbi Tanḥuma said in the name of the Elder Rebbi Ḥiyya, (Bar) [Rebbi]G Naḥman said it in the name of Rebbi Berekhiah, Rebbi Ḥelbo in the name of Rebbi Abba bar Zavda, up to Joaḥaz. The Eternal was compassionate about them and had mercy for them etc., up to now652K. 13:23.. Up to that moment, the merit of the forefathers existed. Samuel said, up to Hosea’s [time]. But now, I shall uncover her scandalous behavior before the eyes of her lovers, and no man may save her from My hand66Hos. 2:12.. Man can only mean Abraham, as you say, but now return theman’s wife, for he is a prophet67Gen. 20:7.. Man can only mean Isaac, as you say, who is this man coming in the field towards us68Gen. 24:65.? Man can only mean Jacob, as you say, but Jacob was a simple man69Gen. 25:27.. Rebbi Joshua ben Levi said, up to Elijah: It was when the time of the afternoon service came that Elijah the prophet approached and said, O Eternal, God of Abraham, Isaac, and Jacob, today it shall be proclaimed that You are God in Israel and I am Your servant701K. 18:36. Since Elijah’s prayer was granted, this gives a terminus post quem. etc. Rebbi Yudan said, up to Hezekias, to increase dominion and peace without end71Is. 9:6.. 72Sifra Behuqqotai Pereq 7(11), Ex. rabba 44(3). The argument really is not about the patriarchs’ merits but about the validity of the Covenant. Rebbi Aḥa said, the merit of the forefathers extends forever: For the Eternal is a Merciful Power, etc., up to and He shall not forget your forefather’s covenant73Deut. 4:31.. This teaches that the covenant was sealed with the tribes. Rebbi Yudan bar Ḥanan in the name of Rebbi Berekhiah: The Holy One, praise to Him, said to Israel: If you see that the merit of the fathers reels, and the merit of the mothers trembles, go and cling to grace.74Is. 54:10.For mountains may reel, and hills tremble; for mountains may reel, this is the fathers’ merit, and hills tremble, this is the mothers’ merit. After that, but My Grace will not leave you and My Covenant of Peace will not reel, says the One Who has mercy on you, the Eternal.
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Tractate Soferim
The following are written as one word and read as two words: fortune is come;76Gen. 30, 11, written baggad and read ba’gad. a fiery law;77Deut. 33, 2, written ’eshdath and read ’esh dath. consumed of the fire;78Jer. 6, 29, written me’eshtam and read me’esh tam. what mean ye;79Isa. 3, 15, written mallakem and read mah lakem. and, behold, he;80Jer. 18, 3, written wehinnehu and read wehinneh hu’. what they;81Ezek. 8, 6, written mahem and read mah hem. Bani, of;821 Chron. 9, 4, written Binyamin and read Bani min. of the Benjamites;83ibid. XXVII, 12, written lebenyemini and read labben yemini. the helpless;84Ps. 10, 10, written ḥelka’im and read ḥel ka’im. may He incite death;85ibid. LV, 16, written yashshimaweth and read yashshi maweth. of the proud oppressors;86ibid. CXXIII, 4, written lig’eyonim and read lig’ë yonim. out of the whirlwind;87Job 38, 1, written minhasse‘arah and read min hasse‘arah. out of a whirlwind;88ibid. XL, 6, written minse‘arah and read min se‘arah. were broken down.89Neh. 2, 13, written hammeperuẓim and read hem peruẓim.
The reverse of the above are the following:90Which are written as two words and read as one. when … were merry;91Judg. 16, 25, written ki ṭob and read ḳetob. of Benjamin;921 Sam. 9, 1, written mibben yamin and read mibbinyamin. that … may be increased;93Isa. 9, 6, written lamed-mem resh-beth-he and read lemarbeh. out of the cave;941 Sam. 24. 8, written min hamme‘arah and read mehamme‘arah. by Myself;95Isa. 44, 24, written mi’itti and read me’itti. with their axes;962 Chron. 34, 6, written beḥar bothehem and read beḥarbothehem. from the daughter;97Lam. 1, 6, written min bath and read mibbath. like the ostriches.98ibid. IV, 3, written kaye ‘enim and read kayye‘enim.
The reverse of the above are the following:90Which are written as two words and read as one. when … were merry;91Judg. 16, 25, written ki ṭob and read ḳetob. of Benjamin;921 Sam. 9, 1, written mibben yamin and read mibbinyamin. that … may be increased;93Isa. 9, 6, written lamed-mem resh-beth-he and read lemarbeh. out of the cave;941 Sam. 24. 8, written min hamme‘arah and read mehamme‘arah. by Myself;95Isa. 44, 24, written mi’itti and read me’itti. with their axes;962 Chron. 34, 6, written beḥar bothehem and read beḥarbothehem. from the daughter;97Lam. 1, 6, written min bath and read mibbath. like the ostriches.98ibid. IV, 3, written kaye ‘enim and read kayye‘enim.
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