Talmud sobre Cantares 1:4

Rebbi Jehudah bar Pazi in the name of Rebbi Yose ben Rebbi Jehudah: Three lectured their teachings⁴¹About the Work of the Chariot. in front of their teachers: Rebbi Joshua in front of Rabban Joḥana ben Zakkai, Rebbi Aqiba in front of Rebbi Joshua, Ḥananiah ben Ḥakhinai in front of Rebbi Aqiba. From there on their mind was not pure⁴²Studies of Ez. 1 were no longer tolerated.. Four entered the Garden⁴³Gnostic interpretations., One peeked and was hurt; one peeked and died; one peeked and cut saplings, one entered in peace and left in peace. Ben Azzai peeked and was hurt; about him the verse says⁴⁴Prov. 25:16. The implication is that eating more than his fill is dangerous., if you found honey, eat your fill. Ben Zoma peeked and died, about him the verse says⁴⁵Ps. 116:15., dear in the Eternal’s eyes is the death of his pious. Aḥer peeked and cut saplings. Who is Aḥer? Elisha ben Abuya, who killed the children of Torah. They said, if he saw a student excelling in Torah he killed him. Not only this, but he went to the school house and saw children in front of their Bible teacher. He said, what are these sitting doing here? The profession of this one is builder, the profession of this one is carpenter, the profession of this one is hunter, the profession of this one is tailor. When they heard this, they left him⁴⁶The teacher. and went away. About him the verse says⁴⁷Eccl. 5:5., do not let your mouth make your flesh sin⁴⁸This quote seems to support Y. Kutscher’s suggestion that “Aḥer” does not mean “the other” but “the one in heat”, since “flesh” describes the male organ., etc.; for he destroyed the deeds of himself. Also in the time of religious persecution they⁴⁹The Romans, during the Hadrianic persecutions. made them⁵⁰The Jews. carry loads. They⁵⁰The Jews. intended that two together should carry one load, because of two persons who performed one work⁵¹It is implied that the Jews were forced to carry on the Sabbath. Two people carrying one load do not break a biblical prohibition. Cf. Šabbat Chapter 1, Note 105.. He⁵²Elisha ben Abuya. said, make them carry singly. They⁴⁹The Romans, during the Hadrianic persecutions. went and made them carry singly. They⁵⁰The Jews. intended to unload in karmelit, in order not to carry from a private to a public domain⁵³To avoid breaking a biblical prohibition, Šabbat Chapter 1, Note 73.. He⁵²Elisha ben Abuya. said to them⁴⁹The Romans, during the Hadrianic persecutions., let them carry flasks; they made them carry flasks⁵⁴To be transported from one private domain to another through public domain, a biblical infraction.. Rebbi Aqiba entered in peace and left in peace; about him the verse says⁵⁵Cant. 1:4. Babli 15b., draw me, I shall run after you, etc.

HALAKHAH: “Civil suits are decided,” etc. Rebbi Yannai said, if the Torah had been given decided²¹חתך “to cut” in this connection is a translation of Latin decidere (literally “to cut off; settle, decide.) There is no reason why R. Yannai could not have acted as a Roman Judge, just like his contemporary R. Jonathan (cf. Bava batra 3:4 and Introduction to Tractate Neziqin.) R. Yannai counts it as an advantage that the Torah is formulated as a set of potentially ambiguous principles rather than a collection of court decisions which would represent unchangeable precedents., no foot could stand. What is the reason? The Eternal spoke to Moses²². Qorban He`edah takes this as a reference to Ex. 12:1, where v. 2 continues: This month is for you the beginning of months; first it shall be for you of the year’s months. The two clauses in the verse have different status. In the first part, God designated the first month of the year of the Exodus. In the second part, Moses and his successors are commanded to determine every year which month should be “first”. The Torah does not give an algorithm to determine which lunar month has to serve as “Spring Month” (Ex. 13:4). Any calendar system agreed to by Moses’s successors has divine sanction. (The current method, concentrating on designating the seventh month, from time to time yields rather questionable results.). He said before Him: Master of the Universe, inform me what is the practice. He told him, to bend²³This is the opposite of rigidity. The understanding of Torah and with it the entire code of behavior required by it is a function of time. While precedents should be overthrown only for very weighty reasons, no rule is invariable for all times. after the majority.¹⁸The use of the verb נטה “to bend” referring to judicial decision is from Ex. 23:2. If there was a majority for acquitting, they acquitted; if there was a majority for convicting, they convicted; so that the Torah²⁴That means, every precept in the Torah can be explained as having 49 different negative and 49 different positive aspects. could be explained in 49 ways impure and 49 ways pure, the numerical value of²⁵Cant. 2:4: “His banner over me is love.” The numerical value is 6+4+3+30+6 = 49. ודגלו. And so it says²⁶Ps. 12:7. “Sevenfold” is interpreted as 7² = 49.: the commands of the Eternal are pure sayings; molten silver in an earthenware crucible, refined sevenfold. And it says²⁷Cant. 1:4. Since מישרים is a plural, it indicates that the Torah has a plurality of straightforward interpretations., the straightforward love You.