Talmud sobre Jó 6:15
אַ֭חַי בָּגְד֣וּ כְמוֹ־נָ֑חַל כַּאֲפִ֖יק נְחָלִ֣ים יַעֲבֹֽרוּ׃
Meus irmãos houveram-se aleivosamente, como um ribeiro, como a torrente dos ribeiros que passam,
Tractate Kallah Rabbati
‘For whoever is not constant in the study of the Torah is termed “censured”; as it is stated, As a ring of gold in a swine’s snout’—gold refers to the Torah, for so it states, And I put a ring upon thy nose;128Ezek. 16, 12. and it also declares, As a ring of gold in a swine’s snout: this refers to one who studies the Torah at [irregular] intervals.129Cf. Sanh. 99b (Sonc. ed., p. 673). The Holy One, blessed be He, said, ‘Of what [use] is this before swine, seeing that My Torah is beautiful and I have given it [to man] to meditate thereon, but he does not meditate on it until he forgets it’.
‘And it states, And the tables were the work of God, and the writing was the writing of God, graven upon the tables; and it is stated, And from Mattanah to Naḥaliel; and from Naḥaliel to Bamoth’. What is [the force of] the additional verse? Should you say that although such a man is under ‘censure’ he can still be considered a free man, come and hear: Graven upon the tables—he only is free who meditates on the Torah.130Cf. ARN II, 3, p. 21. And it declares, From Mattanah to Naḥaliel—what is [the force of] this additional verse? Should you say: He is not a free man131V inserts ‘from the Torah’, which H deletes. but receives his reward, come and hear: And from Mattanah to Naḥaliel—this is to teach that the reward is [only] for those who make themselves in connection with [the Torah] like an overflowing brook.132Connecting Naḥaliel with נחל, ‘brook’, and אל, ‘mighty’, i.e. he makes a great effort to study the Torah. You might perhaps derive this from the verse, As the channel of brooks that overflow!133Job 6, 15. The verb overflow is lit. ‘pass’, which is here taken in the sense ‘pass away, dry up’. Come and hear: And from Naḥaliel to Bamoth—they are like the high places [bamoth] which did not cease.134This translation follows the text of V and H, according to which the meaning given to overflow as ‘pass away’ is countered by the explanation that the brooks are like the bamoth which continued in existence after God commanded their abolition.
‘And it states, And the tables were the work of God, and the writing was the writing of God, graven upon the tables; and it is stated, And from Mattanah to Naḥaliel; and from Naḥaliel to Bamoth’. What is [the force of] the additional verse? Should you say that although such a man is under ‘censure’ he can still be considered a free man, come and hear: Graven upon the tables—he only is free who meditates on the Torah.130Cf. ARN II, 3, p. 21. And it declares, From Mattanah to Naḥaliel—what is [the force of] this additional verse? Should you say: He is not a free man131V inserts ‘from the Torah’, which H deletes. but receives his reward, come and hear: And from Mattanah to Naḥaliel—this is to teach that the reward is [only] for those who make themselves in connection with [the Torah] like an overflowing brook.132Connecting Naḥaliel with נחל, ‘brook’, and אל, ‘mighty’, i.e. he makes a great effort to study the Torah. You might perhaps derive this from the verse, As the channel of brooks that overflow!133Job 6, 15. The verb overflow is lit. ‘pass’, which is here taken in the sense ‘pass away, dry up’. Come and hear: And from Naḥaliel to Bamoth—they are like the high places [bamoth] which did not cease.134This translation follows the text of V and H, according to which the meaning given to overflow as ‘pass away’ is countered by the explanation that the brooks are like the bamoth which continued in existence after God commanded their abolition.
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