ציטאַט אויף עובדיה 1:9

The¹⁹⁰The first clause of this paragraph is also in the Tosephta and Babli mentioned in Note 186. The second part is different both in the Babli and the Tosephta which both make a difference between good deeds that produced yield and those that did not. The Tosephta clearly represents the position of the Babli. Holy One, praise to Him, adds good intention to deeds; the Holy One, praise to Him, does not add bad intention to deeds. The Holy One, praise to Him, adds good intention to deeds as it is written (Mal. 3:16): “Then those who fear the Eternal will speak together, each man with his neighbor¹⁹¹The proof is from the part of the verse not quoted: “The Eternal will be attentive and listen and write it into a book of remembrance before Him,” simply for the good intention..” The Holy One, praise to Him, does not add bad intention to deeds (Ps. 66:12): “If I saw mischief in my heart, the Eternal would not listen.” That refers to Israel, but for Gentiles it is the reverse; the Holy One, praise to Him, does not add good intention; bad intention the Holy One, praise to Him, does add. The Holy One, praise to Him, does not add good intention, as it is written (Dan. 6:15): “Until sundown he tried to rescue him;” it does not say “to save him¹⁹²Even though the first part of the verse, not quoted here, declares that Darius tried to save Daniel from the lions’ den..” The Holy One, praise to Him, adds bad intention: (Obad. 9–10) “From killing¹⁹³In the masoretic text, the word belongs to the previous verse, stating that nobody from Mount Seïr will escape being killed. Here the word is taken as explanation of the following verse.. Because of the oppression of your brother Jacob.” But did he kill him? This teaches that he thought about killing him and the verse counts it as if he had killed him.