Талмуд к Мишлей 3:38

Rebbi Jeremiah said that Rebbi Samuel bar Rav Isaac asked: Justice protects the one on the straight path but sin destroys the sinner¹⁴Prov. 13:6.. Evil deeds will pursue the sinner but He will reward the just¹⁵Prov. 13:21.. While He makes scoffers targets of scoffing, He will bestow grace on the meek¹⁶Prov. 3:34.. He will watch over the feet of his pious ones, but evildoers will be silent in the darkness¹⁷1 Sam.. 2:9.. The wise will inherit honor, but shame will mark the stupid ones¹⁸Prov. 3:35.. Fences are made fences and doors doors. Is it so that fences make fences and doors doors? But so it is: Rebbi Jeremiah in the name of Rebbi Samuel ben Rav Isaac: If a person is careful the first, second, and third times not to commit a sin, then in the future the Holy One, praise to Him, will watch over him. What is the reason? All this God will do twice, three times with a man¹⁹Job 33:29.. Rebbi Zeˋira said, but only if the person does not revert [to sin]. What is the reason? It does not say the triple thread “will never snap” but rather will not quickly snap²⁰Eccl. 4:12.. If you work on it, it will split.

Rebbi Jeremiah said that Rebbi Samuel bar Rav Isaac asked: Justice protects the one on the straight path but sin destroys the sinner¹⁴Prov. 13:6.. Evil deeds will pursue the sinner but He will reward the just¹⁵Prov. 13:21.. While He makes scoffers targets of scoffing, He will bestow grace on the meek¹⁶Prov. 3:34.. He will watch over the feet of his pious ones, but evildoers will be silent in the darkness¹⁷1 Sam.. 2:9.. The wise will inherit honor, but shame will mark the stupid ones¹⁸Prov. 3:35.. Fences are made fences and doors doors. Is it so that fences make fences and doors doors? But so it is: Rebbi Jeremiah in the name of Rebbi Samuel ben Rav Isaac: If a person is careful the first, second, and third times not to commit a sin, then in the future the Holy One, praise to Him, will watch over him. What is the reason? All this God will do twice, three times with a man¹⁹Job 33:29.. Rebbi Zeˋira said, but only if the person does not revert [to sin]. What is the reason? It does not say the triple thread “will never snap” but rather will not quickly snap²⁰Eccl. 4:12.. If you work on it, it will split.

Rebbi Yudan asked: Following him who says that everybody agrees about the co-wife that he is guilty, if somebody from the market gave qiddushin to one of them and then the levir came and performed ḥalîṣah with her or had intercourse with her, did the qiddushin become invalid? If he performed ḥalîṣah with her companion but then had intercourse with her, were qiddushin validated retroactively? Rebbi Shammai said, did not Rebbi Yannai say the following: More than 30 elders voted, from where that qiddushin have no legal effect on a sister-in-law? The verse says, ⁹³Deut. 25:5.“the wife of the deceased may not belong to any outside unrelated man”, that she cannot have any existence with another man⁹⁴This is the unquestioned doctrine of the Yerushalmi. In the Babli, 92b, it is the position only of Rav; Samuel doubts whether the verse invalidates qiddushin or simply makes them sinful like other non-incestuous forbidden unions. The editors of the Babli explicitly follow Samuel and reject the opinion of the Yerushalmi. That a transgression which is not a capital crime either before the human or the heavenly court is invalid is a very exceptional statement.. Rebbi Joḥanan said to him, is that not a Mishnah? ⁹⁵Qiddušin 3:5. The Mishnah enumerates situations in which consummation of the marriage is impossible at the moment but may become possible later on. If consummation of the marriage is impossible then qiddushin are impossible since they make the bride a wife for all aspects of criminal law. She becomes a wife for matters of civil law only by entering the husband’s house in nissuïn, the marriage ceremony. (R. Meїr disagrees and acknowledges inoperative qiddushin which become activated once the impediment to marriage is removed. The second question of R. Yudan must refer to R. Meїr’s position.)“Or after your levir will have performed ḥalîṣah with you, she is not preliminarily married.” And Rebbi Yannai⁹⁶The text here reads “R. Joḥanan”. This has been changed in the translation following the parallel text in Soṭah 2:1 and a similar text in Kilaim 8:1 (p. 258). praised him “those who pour out gold from the wallet⁹⁷Is. 46:6.,” “my son, they should not be removed from your eyes,⁹⁸Prov. 3:21.” “get wise, my son, and make me happy⁹⁹Prov. 27:11.”, “give to the wise that he shall become wiser¹⁰⁰Prov. 9:9.,” “let the wise listen that he increase in knowledge.¹⁰¹Prov. 1:5.” Rebbi Simeon ben Laqish said, after all these praises I can explain it following Rebbi Aqiba since Rebbi Aqiba said that there exists a bastard from a sister-in-law³⁰R. Aqiba holds that any child born of any forbidden union is a bastard; the majority opinion is that bastards are created only by incestuous relations that either are capital crimes or sanctioned by extirpation (cf. Halakhot 4:15, 11:1). Since it is written (Deut. 25:5) “the wife of the deceased may not belong to any outside unrelated man” he holds that any marriage of a widow not released from levirate duty to another man is invalid and her relationship is one of whoring.
A parallel, but more differentiated, statement is in the Babli 92a.! But there¹⁰²Mishnah Qiddušin. is one sister-in-law, here are two sisters-in-law. The prohibition of a single sister-in-law is different from that of two sisters-in-law¹⁰³The biblical argument of R. Yannai does not imply anything about the status of a co-wife; cf. Note 92 for the opposition of the Babli.!

MISHNAH: One disburses from the lodge¹The room where the sheqalim were stored, to be disbursed as will be described in Mishnah 2. into three boxes of three seah each, on which is written ג ,ב ,א³¹The money to be spent in the inverse order of the boxes; then it always is clear how much money is left.. Rebbi Ismael says, it was written in Greek, A, B, Γ. The disburser enters neither in trousers³²Rashi’s interpretation, Latin paragauda. Another interpretation: a long robe with wide cuffs (sources giben in Levy’s Dictionaty, vol. 4 col. 98b. Cf Arabic בֻּוגֻז). with pockets, nor with shoes³³The last two are sewn together; the seam could be opened and coins stuffed in there., nor with sandals, nor with phylacteries nor with an amulet³³The last two are sewn together; the seam could be opened and coins stuffed in there., lest he become poor and people would say, he became poor because he sinned in the lodge, or he became rich and people would say, he enriched himself from the money lifted from the lodge, for a person needs to be clean before people³⁴Rabbinic Hebrew distinguishes between בִּרְיָה “creature” and בְּרִיָּה “creation”. as he has to be clean before the Omnipresent, as it is said³⁵Num. 32:22., you have to be blameless before the Eternal and before Israel, and it says³⁶Prov. 3:4., find grace and understanding in the eyes of God and men.

MISHNAH: One disburses from the lodge¹The room where the sheqalim were stored, to be disbursed as will be described in Mishnah 2. into three boxes of three seah each, on which is written ג ,ב ,א³¹The money to be spent in the inverse order of the boxes; then it always is clear how much money is left.. Rebbi Ismael says, it was written in Greek, A, B, Γ. The disburser enters neither in trousers³²Rashi’s interpretation, Latin paragauda. Another interpretation: a long robe with wide cuffs (sources giben in Levy’s Dictionaty, vol. 4 col. 98b. Cf Arabic בֻּוגֻז). with pockets, nor with shoes³³The last two are sewn together; the seam could be opened and coins stuffed in there., nor with sandals, nor with phylacteries nor with an amulet³³The last two are sewn together; the seam could be opened and coins stuffed in there., lest he become poor and people would say, he became poor because he sinned in the lodge, or he became rich and people would say, he enriched himself from the money lifted from the lodge, for a person needs to be clean before people³⁴Rabbinic Hebrew distinguishes between בִּרְיָה “creature” and בְּרִיָּה “creation”. as he has to be clean before the Omnipresent, as it is said³⁵Num. 32:22., you have to be blameless before the Eternal and before Israel, and it says³⁶Prov. 3:4., find grace and understanding in the eyes of God and men.

Samuel said, if he is nine or ten years old his eruv is an eruv⁸²Since at this age he is able to legally buy in a grocery store (Mishnah Giṭṭin 5:8, Halakhah 5:9 Notes 234 ff.) he is able to place his food. While a smaller child is not able to do anything of legal consequence, an eruv of courtyards is controlled by the recipient of the foodstuffs and for such a small distance an underage child may be used. Babli 31b.. Rebbi Yose said, this you are saying about eruv of domains. But for an eruv of courtyards, even if he is small. ⁸³The following also is in Chapter 7 (24c l. 74, Note 94, 7). Rebbi Joshua [ben Levi]⁸⁴Added from G, 7, and its frequent quotes in Medieval sources. said, why does one make eruv of courtyards⁸⁵Assuming that the courtyard participated in an alley, a separate eruv for courtyards essentially is superfluous. It is required because it is required if there is no alley and because it helps neighborly relations.? Because of peaceful relations. It happened that a woman was hostile to another and sent her her eruv through her son. She took him, embraced him, and kissed him. He went and told it before his mother. She said, obviously she loves me and I did not know it. As a consequence they made peace. That is what is written, its ways are ways of pleasantness and all its paths peace⁸⁶Prov. 3:17..

Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: In the Torah, in Prophets, and in Hagiographs we find that a person had to be innocent in the eyes of people just as he has to be innocent in the eyes of the Omnipresent. In the Torah from where? As it is written,³⁵Num. 32:22. you have to be blameless before the Eternal and before Israel. In Prophets from where? As it is written⁵²Jos. 22:22., The Power, God, Eternal, the Power, God, Eternal, He knows, and Israel has to know. In Hagiographs from where? As it is written³⁶Prov. 3:4., find grace and understanding in the eyes of God and man. Gamaliel the twin asked Rebbi Yose ben Rebbi Abun, which one is the clearest^52aB: The most stringent. of all of these? He answered him, you have to be blameless before the Eternal and before Israel.

¹¹⁵A fundraiser’s sermon Rebbi Aḥa in the name of Rebbi Tanḥum ben Rebbi Ḥiyya. If somebody studied and taught, kept and did, and it was in his power to strengthen¹¹⁶To give financial support to institutions of Torah learning., but he did not strengthen, that one is in the set of the cursed. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: If somebody did not study, did not teach, did not keep and did not do, and it was not in his hand to strengthen but he did strengthen¹¹⁷He gave financial support to institutions of Torah learning even though he was not rich., that one is in the set of the blessed. And Rebbi Ḥana, Rebbi Jeremiah, said in the name of Rebbi Ḥiyya bar Abba: In the future [world], the Holy One, praise to Him, will make shadow of those who perform commandments¹¹⁸They give money to charity. A similar statement in the name of R. Joḥanan is in the Babli, Pesaḥim 53b. in the shadow of those who study Torah. What is the reason? “For in the shadow of Torah, in the shadow of money¹¹⁹Eccl. 7:12”. And it is said, “it¹²⁰The Torah (taken here as symbol for the institutions of Torah study). is a tree of life for those who support it.¹²¹Prov. 3:18. Midrash rabba Lev.25(1): “It does not say ‘it is a tree of life for those who study it’, but ‘who support it’.”

[In the verses] And it came to pass when they⁶³Foreign princes or rulers. E.V. God. caused me to wander, God, etc.,⁶⁴Gen. 20, 13. Cf. Rule 6 above. and Which god⁶⁵E.V. who is a God. is like unto Thee⁶⁶Micah 7, 18. the first⁶⁷The pronoun ‘they’ in Gen. 20, 13 and god in Micah 7, 18. are sacred and the second⁶⁸God in Gen. and Thee in Micah. are secular. [The divine name in] Samaria shall bear her guilt, for she hath rebelled against her God⁶⁹Hos. 14, 1. is sacred. R. Nathan says: [In the phrase] in the house of his God⁷⁰ibid. IX, 8. it is sacred. In therefore turn thou to thy God⁷¹ibid. XII, 7. it is sacred. In God standeth in the congregation of God; in the midst of the judges⁷²The Heb. has the divine name. He judgeth⁷³Ps. 82, 1. it is used as sacred⁷⁴In God standeth. and secular.⁷⁵In the sense of ‘judges’. In God delivereth me to⁷⁶Heb. אל (to) which has the same consonants as the word for ‘God’. the ungodly⁷⁷Job 16, 11. the first is sacred and the second⁷⁸’el in the sense of ‘to’. is secular. In For hath any said unto God: I have borne⁷⁹ibid. XXXIV, 31. the first [’el] is secular and the second sacred.
R. Eleazar the son of R. Jose the Galilean said:⁸⁰So M. V and H read ‘and R. Eleazar … said’. [In the verses] And let my cry have no⁸¹Heb. ’al, the same consonants as for the name of God. resting-place;⁸²Job 16, 18. It is in the power⁸³Gen. 31, 29. The Heb. for power (’el) equals the divine name. of my hand; And there shall be nought in the power of thy hand;⁸⁴Deut. 28, 32. When it is in the power of thy hand;⁸⁵Prov. 3, 27. Unto death,⁸⁶ibid. II, 18; unto is ’el in Heb. all [the words whose consonants are the same as those for God] are secular. In God hath given command to speed me⁸⁷2 Chron. 35, 21. it is sacred. In Forbear thee from meddling with God, who is with me⁸⁸ibid. it is sacred according to R. Jose b. Judah. In O God, the proud are risen up against me⁸⁹Ps. 86, 14. it is sacred but the reader must pause in reading [after God]:⁹⁰In the absence of the pause, the adjective proud might erroneously be taken as qualifying God. God, the proud are risen up against me.
[The terms] merciful and gracious, long-suffering and abounding in lovingkindness, king, kings, exalted, great, Most High, righteous and upright, pious, perfect, mighty, may be erased.⁹¹Although attributed to God, they do not possess the sanctity of the divine name. He who curses himself or his neighbour by [any of] these⁹²Using any of these attributes instead of the divine name. incurs guilt. [If he curses] heathens or the dead no guilt⁹³So M and N.Y. V and H read ‘guilty of one [offence]’. is incurred. [If he curses] a judge or a prince he incurs twofold guilt;⁹⁴Since a judge or prince must not be cursed as any other person, and as men holding offices of responsibility. according to others he incurs threefold guilt for cursing a prince.⁹⁵The two mentioned in the preceding note, and a third because the Heb. word for ‘judge’ in the text is identical with the divine name. If a person curses his father or mother with the Tetragrammaton⁹⁶lit. ‘the distinguished name’. he is liable to the penalty of stoning,⁹⁷Cf. Lev. 24, 14. Stoning is one of the major penalties imposed by a court. but if only with the attributes he is liable to a warning.⁹⁸i.e. he is guilty of transgressing a negative commandment, the penalty of which is scourging with thirty-nine stripes.

Rebbi Yannai in the name of Rebbi: The holder of documents is disadvantaged^80,As long as the gift described in the document was not executed, the recipient is a claimant and the document is subject to the giver’s interpretation unless the claimant can prove otherwise. The technical term for this position is: “the holder of a document is disadvantaged.”⁹¹In the Babli, 154b, the version is: The holder of a document of indebtedness or gift has to get judicial confirmation of its validity.. Rebbi Joḥanan said to him, is that not the Mishnah: “If [in the document] it was not written ‘bedridden’ but he says, I was bedridden,” etc.⁹²The position of the anonymous majority in the Mishnah. Rebbi Yannai praised him “those who pour out gold from the wallet⁹³Is. 46:6.,” “my son, they should not be removed from your eyes,⁹⁴Prov. 3:21.” etc.⁹⁵Similar texts are in Kilaim 8:1 Note 17, Yebamot 1:1 Notes 96–103, Soṭah 2:6 Note 177, Qiddušin 3:5 Note 166. A young man was selling his properties⁹⁶Real estate. Mishnah Giṭṭin 5:8 permits underage children to buy and sell movables as soon as they are able to handle money. The inference is that for real estate transactions one has to be an adult. The Babli, 156a, restricts the right to sell inherited real estate to people who have reached the age of 20. It is clear from the case discussed here that this is a purely Babylonian restriction.. The case⁹⁷The family objected to his selling inherited real estate. They disputed the validity of the deed on the grounds that the seller was underage. came before Rebbi Ḥiyya bar Joseph and Rebbi Joḥanan. Rebbi Ḥiyya bar Joseph said, the presumption is that they⁹⁸The witnesses. signed for a mentally capable person⁹⁹He agrees that the seller of real estate not only has to be an adult (13+ years for a male, 12+ years for a female) but also must understand the consequences of what he is doing.. Rebbi Joḥanan said, since he undertook to uproot the properties from the family, he has to bring proof¹⁰⁰That he was an adult understanding what he was doing.. Rebbi Joḥanan said, the holder of documents is advantaged⁷⁹He holds that the actual situation before the court may serve as prima facie evidence that so was the prior state. If the bequeather is healthy now, proof is required that he was not healthy when the gift document was written.
An alternative interpretation would be that he holds that a duly executed and witnessed document is always valid unless proven invalid. The technical term for this position is: “the holder of a document is advantaged.”. Rebbi Yasa asked before Rebbi Joḥanan, how about Rebbi, since Rebbi said, the holder of documents is disadvantaged? He told him, everybody agrees that the holder of documents is advantaged. But how could you say that a case came before Rebbi Ḥiyya bar Joseph who said, the presumption is that they signed for a mentally capable person. And you said, since he undertook to uproot the properties from the family to another family, he has to bring proof! He told him, I never said this¹⁰¹He now holds that the person attacking the validity of a duly witnessed document, not the defendant, must prove his case. In the Babli (Ketubot 18b) this opinion is credited to R. Simeon ben Laqish, confirmed in his name by the Yerushalmi Ševi‘it 10:5 Note 96 and Giṭṭin 4:2 Note 46, in R. La’s name Ketubot 2:3 Note 61.. Rebbi Ze‘ira said before Rebbi Yasa, even if Rebbi Joḥanan wants to deny it, did not Rebbi Yannai say in the name of Rebbi: The holder of documents is disadvantaged. Rebbi Joḥanan said to him, is that not the Mishnah? This is the opinion of the Sages⁹¹In the Babli, 154b, the version is: The holder of a document of indebtedness or gift has to get judicial confirmation of its validity. who follow Rebbi¹⁰²But R. Joḥanan himself decides practice to follow R. Meїr..

HALAKHAH: “One does not interrupt curses.” Rebbi Ḥiyya bar Gamda said, do not be repelled by his reproach¹²⁸Prov. 3:11. Babli 31b. The entire paragraph is more or less reproduced in Soferim 12:1–6., do not split it into many thorns¹²⁹An untranslatable pun, identifying the roots קוּץ “to be repelled” (Accadic קצצ “to be enraged”) and קוֹץ “thorn” (without obvious cognate).. Rebbi Levi said, the Holy One, praise to Him, said that it is not logical that My children be cursed and I praised. Rebbi Yose ben Rebbi Abun said, not because of that reason¹³⁰He rejects the homiletic reason given by preachers (accepted in the Babli 31b) and points to a simple technicality which makes stopping during the reading of the curses impossible. but because one who stands up to read in the Torah needs to start with something good and conclude with something good. Levi bar Paṭi asked Rav Ḥuna: these curses¹³¹The curse formulas Deut. 27:15–26. which we read as one, should one recite a benediction before and after? He said to him, nothing needs a benediction before and after except the curses in Leviticus and the curses in Deuteronomy¹²⁵Either Lev. 26:3–46 or Deut. Chapter 28.. Rebbi Jonathan the scribe of Gufta came down here¹³²To Tiberias.; he saw Bar Abuna reading the Song of the Well¹³³Num. 21:17–20. and recite a benediction before and after. He said to him, does one do this? He answered him, you still are about this? All songs need a benediction before and after. Rebbi Simon was asked. Rebbi Simon told them in the name of Rebbi Joshua ben Levi, only the Song on the Sea¹³⁴Ex. 15:1–19., and the Ten Commandments, and the curses [in Leviticus and the curses]¹³⁵The addition by the corrector is questionable since the Babli requires benedictions only for the text of Lev. and excludes that of Deut. in Deuteronomy need a benediction before and after. Rebbi Abbahu said, I did not hear¹³⁶The topic never came up in his studies.. It seems reasonable for the Ten Commandments¹³⁷The special treatment accorded here to the Song on the Sea and the Ten Commandments may be the reason for the Ashkenazic custom to stand during the recitation of these texts; a custom otherwise unexplained.. Rebbi Yose ben Rebbi Abun: the eight verses in Deuteronomy¹³⁸The last 8 verses, Deut. 34:5–12, about Moses’s death and its aftermath, which are ascribed either to Joshua or to Moses who wrote them by Divine command without separation of words. Babli Bava batra 15a. need a benediction before and after. Without this do not the one who starts and the one who finishes recite the benediction before and after¹³⁹The original Palestinian usage was that a benediction was recited before the start of the Torah reading (“Who choose us from all peoples and gave us His Torah”) and after the end (“Who gave us His Torah”) recited, respectively, by the first reader before and the last reader after his reading. Separate benedictions for every reader, which make all the preceding discussion unnecessary, are Babylonian usage. It follows that the benedictions mentioned here for the Song on the Sea, the Ten Commandments, and Blessings and Curses, must be different from the beginning and ending benedictions.? But it is needed for a New Moon which falls on a Sabbath¹⁴⁰Since the reading has only 5 verses (Note 123) it cannot be split; the text has to be recited seven times. Since starting and finishing readers read the same text, it remains questionable why they should differ in their benedictions..

It is said (Lev. 19:3): “Everybody must fear his mother and his father,” and it is said (Deut. 6:13): “You must fear the Eternal, your God, and serve Him.” This brackets the fear of father and mother with the fear of the Omnipresent. [It is said (Ex. 20:12): “Honor your father and your mother,” and it is said (Prov. 3:9): “Honor the Eternal with your property.” This brackets the honor of father and mother with the honor of the Omnipresent.] Is is said (Ex. 21:17): “He who curses his father or his mother shall be put to death,” and it is said (Lev. 24:19): “Everybody who curses his God must bear his sin.” This brackets cursing father and mother with cursing the Omnipresent. It is impossible to speak about hitting relative to the Deity. All this is logical since all three of them are partners in him.

The words of Rebbi Ḥiyya bar Abba disagree, for Rebbi Ḥiyya bar Abba said that Rebbi Yudan, son of Rebbi Simeon bar Ioḥai’s daughter, stated that Rebbi Simeon bar Ioḥai stated: Honoring father and mother is great because the Holy One, praise to Him, preferred it over His own honor. It is said (Ex. 20:12): “Honor your father and your mother,” and it is said (Prov. 3:9): “Honor the Eternal with your property.” How do you honor Him? From your property! ⁶⁰⁹From here on there exists a Genizah fragment of the text (G). It is fragmentary in this paragraph, continuous in the following. One gives gleanings, forgotten sheaves, and peah, one gives terumah, the First and Second Tithes and the tithe for the poor, ḥallah, one makes a sukkah, and lulav,shofar, and tefillin, and ẓiẓit, one feeds the hungry and gives to drink to the thirsty. If you have the wherewhithal, you are obliged for all of these; if you have nothing, you are not obliged even for one of them. But when it comes to honoring father and mother, whether you own property or you do not, you must honor father and mother, even if you are a beggar at people’s doors.

Whoever learns from his fellow a single chapter, a single rule, even a single verse or even a single small letter¹⁸The spelling of a word. Cf. the Gemara below. must treat him with honour; for so we find with David, king of Israel, who learnt from Ahitophel only two things,¹⁹For the two lessons, cf. Aboth, Sonc. ed., p. 81, n. 6. yet he treated him as his teacher and guide, as it is stated, But it was thou, a man mine equal, my companion, and my familiar friend.²⁰Ps. 55, 14. Now is there not an argument from minor to major? If David, king of Israel, who learnt from Ahitophel only two things called him his teacher and guide, how much more so must one who learns from his fellow-man a chapter, a rule, a verse, a word or even one letter treat him with honour! And ‘honour’ means nothing but Torah, as it is stated, The wise shall inherit honour;²¹Prov. 3, 35. [it is also stated,] The whole-hearted shall inherit good,²²ibid. XXVIII, 10. and good is nothing else than Torah, as it is stated For I give you good doctrine; forsake ye not my teaching.²³ibid. IV, 2.

²⁸¹Num. rabba 9(24). It is written: “They came to the vineyards in direction of Timna.²⁸²Jud. 14:5.” Rav²⁸³The title has to be “Rebbi”. Samuel ben Rav Isaac said, this teaches you that his father and mother were showing him the vineyards in direction of Timna sown in several kinds and saying to him: My son, just as their vineyards are sown with several kinds so their daughters are sown with several kinds²⁸⁴They are children of adultery. Jud. 14:4.. “And his father and mother did not know that this was from the Eternal, that he was looking for a pretext from the Philistines.” Rebbi Eleazar said, In seven places it is written: “Do not contract marriage with them.²⁸⁵That verse is only in Deut. 7:3. But the prohibition of Canaanite women is also in Ex. 34:16. Outside the Pentateuch, the prohibition is mentioned Mal. 2:11, Ezra 9:2,12,14; Neh. 10:31.” Rebbi Abun said, to prohibit seven peoples²⁸⁶The seven Canaanite tribes enumerated in Gen. 15:20–21. Philistines are not mentioned in that list.. And here, it says so²⁸⁷It is not obvious what the remark means. According to R. David Fraenckel, since Simson’s relations with Philistine women were not forbidden, why was he punished? According to R. Moses Margalit, since all non-Jewish women are forbidden in the interpretation of pentateuchal law in Mal., Ezra, Neh., how can it be said that his first marriage was (Jud. 14:4) “from the Eternal”?? Rebbi Isaac said, “if he scoffs about the scoffers.²⁸⁸Prov. 3:34. According to R. David Fraenckel, since at least Simson’s relations with the Gazean prostitute and Dalilah were illegitimate, he deserved punishment.”

²⁰³This paragraph is essentially from Peah 1:1, Notes 58–64, as noted by the scribe when he stopped copying the entire paragraph. In the Babli, 50a. Rebbi Simeon bar Laqish said in the name of Rebbi Jehudah ben Ḥanina: They voted at Usha that a person may donate a fifth of his property for good deeds. How far down? Rebbi Jeremiah and Rebbi Abba bar Cahana; one said corresponding to terumah and the terumah of the tithe, the other said (Prov. 3:9): “Honor the Eternal with your property” … “corresponding to the first of all your yield”²⁰⁴In Peah it is clear that the inference is from the part of the verse which is not quoted here.. Rebbi Gamliel bar Ininia asked before Rebbi Mana: Does it mean one fifth every year? {One studies this in the first Halakhah of Peah.}²⁰³This paragraph is essentially from Peah 1:1, Notes 58–64, as noted by the scribe when he stopped copying the entire paragraph. In the Babli, 50a. Will he not die²⁰⁵If every year he gives away one fifth of his property, soon he will have nothing. This part is formulated differently in Peah: A person is permitted to give to charity one fifth of his property once; from thereon in he is restricted to one fifth of his income lest he die of hunger in the future.? But lest he die in the future.

‘But the Torah [is acquired in the form of] forty-eight’: Great is the Torah for it gives life. What is the force of the additional verse?¹⁸⁵Prov. 3, 8, It shall be health to thy navel, and marrow to thy bones, quoted in the Baraitha. Should you say that [the Torah gives] health to a man’s flesh but not to his bones, come and hear: [It is written,] and marrow to thy bones. And should you say that [it gives health] to the bones but not to the heart, come and hear: And all her paths are peace. And should you say that [it gives] peace but not life, come and hear: She is a tree of life. And should you say that [it gives] life but not honour, come and hear: For they shall be a chaplet of grace unto thy head. And should you say that it brings honour but not protection, come and hear: A crown of glory will she bestow on thee.¹⁸⁶ibid IV, 9. The Heb. for bestow also means ‘to shield’. And should you say that [it gives] protection in this world but its reward is lost in the World to Come, come and hear: Length of days is in her right hand,¹⁸⁷ibid. III, 16. and it declares, O Lord, for evermore.¹⁸⁸Ps. 93, 5. And should you say that it mentions days but not years, come and hear: For length of days and years of life … will they add to thee.¹⁸⁹Prov. 3, 2.
‘R. Simeon b. Judah said in the name of R. Simeon [b. Yoḥai].’ The question was asked: To which [verses] does R. Simeon’s statement make reference? Is it to the verses preceding [the earlier part] ending with and years of life, etc.? Or is it perhaps to those which he was about to cite [in the Baraitha]? Since he enumerates seven things¹⁹⁰Counting ‘old age’ and ‘hoariness’ as one. it is proved that he refers to the earlier part because there also there are seven.
The question was asked: What is the meaning of And before His elders shall be Glory?¹⁹¹Isa. 24, 23. Come and hear: Rab said: Who has a share in the World to Come? He to whom can be applied, And before His elders shall be Glory.¹⁹²Interpreting zaḳen, ‘elder’, in the Rabbinic sense of ‘one who has acquired [ḳanah] wisdom’. Cf. Shab. 153a (Sonc. ed., p. 781).

‘But the Torah [is acquired in the form of] forty-eight’: Great is the Torah for it gives life. What is the force of the additional verse?¹⁸⁵Prov. 3, 8, It shall be health to thy navel, and marrow to thy bones, quoted in the Baraitha. Should you say that [the Torah gives] health to a man’s flesh but not to his bones, come and hear: [It is written,] and marrow to thy bones. And should you say that [it gives health] to the bones but not to the heart, come and hear: And all her paths are peace. And should you say that [it gives] peace but not life, come and hear: She is a tree of life. And should you say that [it gives] life but not honour, come and hear: For they shall be a chaplet of grace unto thy head. And should you say that it brings honour but not protection, come and hear: A crown of glory will she bestow on thee.¹⁸⁶ibid IV, 9. The Heb. for bestow also means ‘to shield’. And should you say that [it gives] protection in this world but its reward is lost in the World to Come, come and hear: Length of days is in her right hand,¹⁸⁷ibid. III, 16. and it declares, O Lord, for evermore.¹⁸⁸Ps. 93, 5. And should you say that it mentions days but not years, come and hear: For length of days and years of life … will they add to thee.¹⁸⁹Prov. 3, 2.
‘R. Simeon b. Judah said in the name of R. Simeon [b. Yoḥai].’ The question was asked: To which [verses] does R. Simeon’s statement make reference? Is it to the verses preceding [the earlier part] ending with and years of life, etc.? Or is it perhaps to those which he was about to cite [in the Baraitha]? Since he enumerates seven things¹⁹⁰Counting ‘old age’ and ‘hoariness’ as one. it is proved that he refers to the earlier part because there also there are seven.
The question was asked: What is the meaning of And before His elders shall be Glory?¹⁹¹Isa. 24, 23. Come and hear: Rab said: Who has a share in the World to Come? He to whom can be applied, And before His elders shall be Glory.¹⁹²Interpreting zaḳen, ‘elder’, in the Rabbinic sense of ‘one who has acquired [ḳanah] wisdom’. Cf. Shab. 153a (Sonc. ed., p. 781).

HALAKHAH: Paragraph⁹⁴This paragraph is from Chapter 3, Notes 84–86.. Rebbi Joshua ben Levi said, why does one make eruv of courtyards? Because of peaceful relations. It happened that a woman was hostile to another and sent her her eruv through her son. She took him, embraced him, and kissed him. He went and told it before his mother. She said, obviously she loves me and I did not know it. As a consequence they made peace. That is what is written⁹⁵Prov. 3:17. its ways are ways of pleasantness and all its paths peace.

“And to proclaim the greatness of the King over kings of kings, the Holy One, praise to Him,” etc. ¹⁰⁶There is no predestination, genetic or otherwise. To proclaim the greatness of the King over kings of kings Who from one die coins all seals and no one is like the other, as it is said: The seal turns around like clay¹⁰⁷Job 38:15; cf. Kilaim 9:4 Note 78.. Why did He change their looks¹⁰⁸Greek πρόσωπος.? That no man should jump and go to another’s wife or another’s field. It was stated in the name of Rebbi Meïr: Three things did the Holy One, praise to Him, diversify in humans: looks of the face, understanding, and voice. Looks and understanding because of the robbers, voice because of forbidden women. Rebbi Isaac said, even a fig tree or a wheat plant is not identical to any other. Man was created Sabbath Eve so from the start he should enter with a commandment¹⁰⁹To celebrate the Sabbath.. Another explanation: Why was he created last? A parable of a king who made a banquet. After he had ordered the meal, he invited the guests. ¹¹⁰Prov. 9:1,2,4.So wisdom built her house, that is the Holy One, praise to Him, Who created the world in wisdom, as it is said, the Eternal in wisdom based the earth¹¹¹Prov. 3:19., etc. She quarried its seven pillars, these are the seven days of creation. She slaughtered her slaughtering, mixed her wine, these are seas and rivers and all the needs of the world. Any silly one shall come here, that is Adam and Eve.

Rebbi⁶⁶⁹For chronological reasons, this title from פן is the only correct one. Jeremiah said that Rebbi Samuel bar Rav Isaac asked about: “Justice watches over the one ambling in simplicity but evil falsifies sin⁶⁷⁰Prov. 13:6. This and the following verses seem to imply that a person is just not by his own merit but only by God’s grace, whereas the wicked are destined to be wicked. This kind of predestination certainly contradicts the doctrine of personal responsibility which rabbinic interpretation finds in Deut. 11:26–28, 30:15–20..” “Evil pursues the sinners but He well rewards the just.”⁶⁷⁰Prov. 13:21. “He watches over the feet of His pious, but the wicked will be silenced in darkness, etc.⁶⁷¹1S. 2:9. This and the following verses are not in the Genizah fragment. In Peah, the order of the verses is slightly different.” “If He scoffs with the scoffers, but to the meek He gives kindness.⁶⁷²Prov. 3:34.” “Sages inherit honor, but shame lifts the silly.⁶⁷³Prov. 3:35.” Fencing makes a fence, and doors entry⁶⁷⁴A popular adage to the effect that a good fence warns away potential trespassers but an open door invites thieves. If the just are fenced in from the start but the wicked left open to sin, there is no personal merit in good behavior.. And so it is, fencing makes a fence and a door entry. But Rebbi Jeremiah asked in the name of Rebbi Samuel bar Rav Isaac: If somebody guards himself once, twice, and three times from a sin, from then on the Holy One, praise to Him, will guard him⁶⁷⁵If a person from personal initiative guards himself a few times from sinning in a particular way, then it becomes an automatic habit and in the future will not require additional will power. In the Babli, Yoma 86b, the Tanna R. Yose ben R. Jehudah is quoted as inferring that the same kind of sin is forgiven by the Heavenly Court a maximum of three times. Šabbat 104a, Yoma 38b, R. Simeon ben Laqish quotes Prov. 3:34 to the effect that Heaven will make it easy for the just to be just, for the wicked to be wicked.. What is the reason? “Lo, all this God will work, twice or three times with a man.”

Rebbi⁶⁶⁹For chronological reasons, this title from פן is the only correct one. Jeremiah said that Rebbi Samuel bar Rav Isaac asked about: “Justice watches over the one ambling in simplicity but evil falsifies sin⁶⁷⁰Prov. 13:6. This and the following verses seem to imply that a person is just not by his own merit but only by God’s grace, whereas the wicked are destined to be wicked. This kind of predestination certainly contradicts the doctrine of personal responsibility which rabbinic interpretation finds in Deut. 11:26–28, 30:15–20..” “Evil pursues the sinners but He well rewards the just.”⁶⁷⁰Prov. 13:21. “He watches over the feet of His pious, but the wicked will be silenced in darkness, etc.⁶⁷¹1S. 2:9. This and the following verses are not in the Genizah fragment. In Peah, the order of the verses is slightly different.” “If He scoffs with the scoffers, but to the meek He gives kindness.⁶⁷²Prov. 3:34.” “Sages inherit honor, but shame lifts the silly.⁶⁷³Prov. 3:35.” Fencing makes a fence, and doors entry⁶⁷⁴A popular adage to the effect that a good fence warns away potential trespassers but an open door invites thieves. If the just are fenced in from the start but the wicked left open to sin, there is no personal merit in good behavior.. And so it is, fencing makes a fence and a door entry. But Rebbi Jeremiah asked in the name of Rebbi Samuel bar Rav Isaac: If somebody guards himself once, twice, and three times from a sin, from then on the Holy One, praise to Him, will guard him⁶⁷⁵If a person from personal initiative guards himself a few times from sinning in a particular way, then it becomes an automatic habit and in the future will not require additional will power. In the Babli, Yoma 86b, the Tanna R. Yose ben R. Jehudah is quoted as inferring that the same kind of sin is forgiven by the Heavenly Court a maximum of three times. Šabbat 104a, Yoma 38b, R. Simeon ben Laqish quotes Prov. 3:34 to the effect that Heaven will make it easy for the just to be just, for the wicked to be wicked.. What is the reason? “Lo, all this God will work, twice or three times with a man.”

It is permitted to make a break¹i.e. the passage may be divided and two persons called up to the reading. in the blessings²e.g. Lev. 26, 3-13. but not in the curses.³ibid. 14-46. R. Ḥiyya b. Gamda said: What is the reason?⁴Why may not more than one person be called to the section of the curses? Because it is written [My son, despise not the chastening of the Lord,]⁵This is the first part of the verse which is not quoted in the text of the Tractate. neither cut thou up His correction⁶Prov. 3, 11, E.V. neither spurn.—do not cut them⁷lit. ‘make it’, a section in the Torah which deals with God’s chastening of Israel. up into pieces.⁸The Heb. root may bear both meanings: ‘spurn’ and ‘cut up’.

How so? This teaches that just as a person sees his own money, so should he see his friend’s money. And just as a person does not want people to speak ([badly]) about his finances, so should he not want people to speak (badly) about his friend’s finances.
[Another interpretation of Let your friend’s money be as precious to you as your own:] How so? When a student enters your house (and says: Teach me), if you are able to teach him, teach him; if not, release him immediately, and do not take his money, as it says (Proverbs 3:28), “Do not say, Go, and come back tomorrow, and I will give it to you, when you have it on you.”

Let all your actions be for the sake of Heaven. Meaning, for the sake of Torah, as it says (Proverbs 3:6), “In all your ways, know [God], and He will straighten out your paths.”

Ten entities are considered truly “alive.” 1. The Holy Blessed One, as it says (Jeremiah 10:10), “The Eternal is truly God; He is a living God.” 2. The Torah is called a Living Torah, as it says (Proverbs 3:18), “It is a Tree of Life for those who hold fast to it, and all its supporters are happy.” 3. Israel are called Alive, as it says (Deuteronomy 4:41), “And you, who cling to the Eternal your God, you are all alive today.” 4. A righteous person is called Life, as it says (Proverbs 11:30), “The fruit of the righteous is the Tree of Life.” 5. The Garden of Eden is called Living, ([as it says (Psalms 116:9), “I will walk before the Eternal in the land of the living.” 6. One of the trees in the Garden was called the Tree of Life,]) as it says (Genesis 2:9), “and the Tree of Life in the midst of the Garden. 7. The Land of Israel is called the Land of the Living, as it says (Ezekiel 26:20), “I will place radiance in the land of the living.” (Jerusalem is called Living, as it says [Psalms 116:9)], “I will walk before the Eternal in the land of the living.”) 8. Acts of kindness are called Life, as it says (Psalms 63:4), “For Your kindness is better than life; my lips will praise You.” 9. A wise person is called Life, as it says (Proverbs 13:14), “The Torah of the wise is the source of life.” 10. Water is called Living, as it says (Zechariah 14:8), “On that day, living waters will come forth from Jerusalem.”