Behar e Yoshiyuki Shinoda: differenze tra le pagine

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Versione delle 02:52, 22 feb 2018

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{{Sportivo

{{T|lingua=inglese|argomento=ebraismo|data=febbraio 2013}}

|Nome= Yoshiyuki Shinoda

|Immagine=

|Didascalia=

|Sesso= M

|CodiceNazione= {{JPN}}

|Altezza= 168

|Peso= 68

|Disciplina= Calcio

| Ruolo = [[Allenatore]] <small>(ex [[centrocampista]])</small>

|Squadra=

|TermineCarriera= 2004 - giocatore

|Squadre=

{{Carriera sportivo

|1990-1991|{{Calcio Kofu Club|G}}|1 (0)

|1995-2004|{{Calcio Avispa|G}}|203 (10)

}}

|Allenatore=

{{Carriera sportivo

|2012-2016 |{{Calcio Tokyo|A}} |<small>Vice</small>

|2016-2017 |{{Calcio Ternana|A}} |

|2018- |{{Calcio Shimzu Pulse|A}} |<small>Vice</small>

}}

|SquadreNazionali=

|Aggiornato= 22 febbraio 2018

|Vittorie=

}}

{{Bio

|Nome=Yoshiyuki

|Cognome=Shinoda

|PreData={{nihongo2|篠田 善之|Shinoda Yoshiyuki}}

|Sesso=M

|LuogoNascita=Prefettura di Yamanashi

|GiornoMeseNascita=18 giugno

|AnnoNascita=1971

|LuogoMorte=

|GiornoMeseMorte=

|AnnoMorte=

|Attività=allenatore

|Attività2=ex calciatore

|Nazionalità=giapponese

|PostNazionalità=, di ruolo [[centrocampista]]

}}

'''Behar''', '''BeHar''', '''Be-har''', o '''B’har''' ([[ebraico]]: בְּהַר — tradotto in [[lingua italiana|italiano]]: "nel monte”, quinta parola e [[incipit]] di questa [[parashah]]) 32ª porzione settimanale della [[Torah]] ([[ebraico|ebr.]] פָּרָשָׁה – ''parashah'' o anche parsha/parscià) nel ciclo annuale ebraico di letture bibliche dal [[Pentateuco]], nona nel [[Levitico|Libro del Levitico]]. Rappresenta il passo {{passo biblico|Levitico|25:1-26:2}} di [[Levitico]], che gli [[ebrei]] leggono generalmente in maggio.

Il [[calendario ebraico]] [[Calendario lunisolare|lunisolare]] contiene fino a 55 [[settimana|settimane]], col numero esatto che varia tra 50 settimane negli anni comuni e 54-55 negli anni bisestili. In questi ultimi (per es. il 2014 e 2016), la Parshah Kedoshim viene letta separatamente. Negli anni comuni (per es. 2012, 2013, 2015, 2017 e 2018), la Parshah Behar è combinata con la parashah successiva, la [[Bechukotai]], per ottenere il numero di letture settimanali necessarie.

[[File:Jemenittisk sjofar av kuduhorn.jpg|upright=2|thumb|Uno ''[[shofar]]'']]

== Riassunto ==

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===A Sabbatical year for the land===

On [[Mount Sinai]], [[Names of God in Judaism|God]] told [[Moses]] to tell the [[Israelite]]s the law of the [[Sabbatical year (Bible)|Sabbatical year]] for the land. ({{Bibleverse||Leviticus|25:1–2.|HE}}) The people could work the fields for six years, but in the seventh year the land was to have a Sabbath of complete rest during which the people were not to sow their fields, prune their vineyards, or reap the aftergrowth. ({{Bibleverse||Leviticus|25:3–5.|HE}}) They could, however, eat whatever the land produced on its own. ({{Bibleverse||Leviticus|25:6–7.|HE}})

The people were further to hallow the 50th year, the [[Jubilee (Biblical)|Jubilee]] year, and to proclaim release for all with a blast on the horn. ({{Bibleverse||Leviticus|25:8–10.|HE}}) Each Israelite was to return to his family and his ancestral land holding. ({{Bibleverse||Leviticus|25:10.|HE}}) In selling or buying property, the people were to charge only for the remaining number of crop years until the jubilee, when the land would be returned to its ancestral holder. ({{Bibleverse||Leviticus|25:14–17.|HE}})

[[File:Dead Sea Sunrise.jpg{{subst:#ifeq:{{subst:#expr: (((250 / 220) round 1) <= 1.1) and (((250 / 220) round 1) >= 0.9)}}|0|{{subst:!}}upright{{subst:#ifeq:{{subst:#expr: (((250 / 220) round 2) <= 0.8) and (((250 / 220) round 1) > 0.7)}}|0|={{subst:#expr: (250 / 220) round 1}}}}}}|thumb|left|land near the [[Dead Sea]]]]

God promised to bless the people in the sixth year, so that the land would yield a crop sufficient for three years. ({{Bibleverse||Leviticus|25:20–22.|HE}}) God prohibited selling the land beyond reclaim, for God owned the land, and the people were but strangers living with God. ({{Bibleverse||Leviticus|25:23.|HE}})

[[File:Judea.jpg{{subst:#ifeq:{{subst:#expr: (((250 / 220) round 1) <= 1.1) and (((250 / 220) round 1) >= 0.9)}}|0|{{subst:!}}upright{{subst:#ifeq:{{subst:#expr: (((250 / 220) round 2) <= 0.8) and (((250 / 220) round 1) > 0.7)}}|0|={{subst:#expr: (250 / 220) round 1}}}}}}|thumb|land in [[Judea]]]]

If one fell into straits and had to sell land, his nearest relative was to redeem what was sold. ({{Bibleverse||Leviticus|25:25.|HE}}) If one had no one to redeem, but prospered and acquired enough wealth, he could refund the pro rata share of the sales price for the remaining years until the jubilee, and return to his holding. ({{Bibleverse||Leviticus|25:26–27.|HE}})

If one sold a house in a [[wall]]ed city, one could redeem it for a year, and thereafter the house would pass to the purchaser beyond reclaim and not be released in the jubilee. ({{Bibleverse||Leviticus|25:29–30.|HE}}) But houses in villages without encircling walls were treated as open country subject to redemption and release through the jubilee. ({{Bibleverse||Leviticus|25:31.|HE}}) [[Levite]]s were to have a permanent right of redemption for houses and property in the cities of the Levites. ({{Bibleverse||Leviticus|25:32–33.|HE}}) The unenclosed land about their cities could not be sold. ({{Bibleverse||Leviticus|25:34.|HE}})

===Limits on debt servitude===

If a kinsman fell into straits and came under one’s authority by virtue of his [[debt]]s, one was to let him live by one’s side as a kinsman and not exact from him interest. ({{Bibleverse||Leviticus|25:35–36.|HE}}) Israelites were not to lend money to countrymen at interest. ({{Bibleverse||Leviticus|25:37.|HE}}) If the kinsman continued in straits and had to give himself over to a creditor for debt, the creditor was not to subject him to the treatment of a [[Slavery|slave]], but to treat him as a hired or bound laborer until the jubilee year, at which time he was to be freed to go back to his family and ancestral holding. ({{Bibleverse||Leviticus|25:39–42.|HE}}) Israelites were not to rule over such debtor Israelites ruthlessly. ({{Bibleverse||Leviticus|25:43.|HE}}) Israelites could, however, buy and own as inheritable property slaves from other nations. ({{Bibleverse||Leviticus|25:44–46.|HE}})

If an Israelite fell into straits and came under a resident alien’s authority by virtue of his debts, the Israelite debtor was to have the right of redemption. ({{Bibleverse||Leviticus|25:47–48.|HE}}) A relative was to redeem him or, if he prospered, he could redeem himself by paying the pro rata share of the sales price for the remaining years until the jubilee. ({{Bibleverse||Leviticus|25:48–52.|HE}})

[[File:Gottlieb-Jews Praying in the Synagogue on Yom Kippur.jpg|thumb{{subst:#ifeq:{{subst:#expr: (((200 / 220) round 1) <= 1.1) and (((200 / 220) round 1) >= 0.9)}}|0|{{subst:!}}upright{{subst:#ifeq:{{subst:#expr: (((200 / 220) round 2) <= 0.8) and (((200 / 220) round 1) > 0.7)}}|0|={{subst:#expr: (200 / 220) round 1}}}}}}|[[Jews Praying in the Synagogue on Yom Kippur]] (1878 painting by [[Maurycy Gottlieb]])]]

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==Interpretazione intrabiblica==

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===Leviticus chapter 25===

====Yom Kippur====

{{Bibleverse||Levitcus|25:8–10|HE}} refers to the Festival of [[Yom Kippur]]. In the [[Tanakh|Hebrew Bible]], Yom Kippur is called:

*the Day of Atonement ({{Hebrew|יוֹם הַכִּפֻּרִים}}, ''Yom HaKippurim'') ({{Bibleverse||Levitcus|23:27|HE}} and {{Bibleverse-nb||Levitcus|25:9|HE}}) or a Day of Atonement ({{Hebrew|יוֹם כִּפֻּרִים}}, ''Yom Kippurim'') ({{Bibleverse||Levitcus|23:28|HE}});

*a Sabbath of solemn rest ({{Hebrew|שַׁבַּת שַׁבָּתוֹן}}, ''Shabbat Shabbaton'') ({{Bibleverse||Levitcus|16:31|HE}} and {{Bibleverse-nb||Levitcus|23:32|HE}}); and

*a holy convocation ({{Hebrew|מִקְרָא-קֹדֶשׁ}}, ''mikrah kodesh'') ({{Bibleverse||Levitcus|23:27|HE}} and {{Bibleverse-lb||Numbers|29:7|HE}}).

Much as Yom Kippur, on the 10th of the month of [[Tishrei]], precedes the Festival of Sukkot, on the 15th of the month of Tishrei, {{Bibleverse-lb||Exodus|12:3–6|HE}} speaks of a period starting on the 10th of the month of [[Nisan]] preparatory to the Festival of Passover, on the 15th of the month of Nisan.

[[File:Kaufmann Day of Atonement.jpg|left|thumb{{subst:#ifeq:{{subst:#expr: (((300 / 220) round 1) <= 1.1) and (((300 / 220) round 1) >= 0.9)}}|0|{{subst:!}}upright{{subst:#ifeq:{{subst:#expr: (((300 / 220) round 2) <= 0.8) and (((300 / 220) round 1) > 0.7)}}|0|={{subst:#expr: (300 / 220) round 1}}}}}}|Day of Atonement (painting circa 1900 by [[Isidor Kaufmann]])]]

{{Bibleverse||Levitcus|16:29–34|HE}} and {{Bibleverse-nb||Levitcus|23:26–32|HE}} and {{Bibleverse||Numbers|29:7–11|HE}} present similar injunctions to observe Yom Kippur. {{Bibleverse||Levitcus|16:29|HE}} and {{Bibleverse-nb||Levitcus|23:27|HE}} and {{Bibleverse||Numbers|29:7|HE}} set the Holy Day on the tenth day of the seventh month (Tishrei). {{Bibleverse||Levitcus|16:29|HE}} and {{Bibleverse-nb||Levitcus|23:27|HE}} and {{Bibleverse||Numbers|29:7|HE}} instruct that “you shall afflict your souls.” {{Bibleverse||Levitcus|23:32|HE}} makes clear that a full day is intended: “you shall afflict your souls; in the ninth day of the month at evening, from evening to evening.” And {{Bibleverse||Levitcus|23:29|HE}} threatens that whoever “shall not be afflicted in that same day, he shall be cut off from his people.” {{Bibleverse||Levitcus|16:29|HE}} and {{Bibleverse||Levitcus|23:28|HE}} and {{Bibleverse||Numbers|29:7|HE}} command that you “shall do no manner of work.” Similarly, {{Bibleverse||Levitcus|16:31|HE}} and {{Bibleverse-nb||Levitcus|23:32|HE}} call it a “Sabbath of solemn rest.” And in {{Bibleverse-nb||Levitcus|23:30,|HE}} God threatens that whoever “does any manner of work in that same day, that soul will I destroy from among his people.” {{Bibleverse||Levitcus|16:30,|HE}} {{Bibleverse-nb||Levitcus|16:32–34,|HE}} and {{Bibleverse-nb||Levitcus|23:27–28,|HE}} and {{Bibleverse||Numbers|29:11|HE}} describe the purpose of the day to make atonement for the people. Similarly, {{Bibleverse||Levitcus|16:30|HE}} speaks of the purpose “to cleanse you from all your sins,” and {{Bibleverse||Levitcus|16:33|HE}} speaks of making atonement for the most holy place, the tent of meeting, the altar; and the priests. {{Bibleverse||Levitcus|16:29|HE}} instructs that the commandment applies both to “the home-born” and to “the stranger who sojourns among you.” {{Bibleverse||Levitcus|16:3–25|HE}} and {{Bibleverse-nb||Levitcus|23:27|HE}} and {{Bibleverse||Numbers|29:8–11|HE}} command offerings to God. And {{Bibleverse||Levitcus|16:31|HE}} and {{Bibleverse-nb||Levitcus|23:31|HE}} institute the observance as “a statute forever.”

{{Bibleverse||Levitcus|16:3–28|HE}} sets out detailed procedures for the priest’s atonement ritual during the time of the [[Temple in Jerusalem|Temple]].

{{Bibleverse||Levitcus|25:8–10|HE}} instructs that after seven Sabbatical years, on the [[Jubilee (Biblical)|Jubilee year]], on the day of atonement, the Israelites were to proclaim liberty throughout the land with the blast of the horn and return every man to his possession and to his family.

In {{Bibleverse-lb||Isaiah|57:14–58:14,|HE}} the [[Haftarah]] for Yom Kippur morning, God describes “the fast that I have chosen [on] the day for a man to afflict his soul.” {{Bibleverse||Isaiah|58:3–5|HE}} make clear that “to afflict the soul” was understood as fasting. But {{Bibleverse||Isaiah|58:6–10|HE}} goes on to impress that “to afflict the soul,” God also seeks acts of social justice: “to loose the fetters of wickedness, to undo the bands of the yoke,” “to let the oppressed go free,” “to give your bread to the hungry, and . . . bring the poor that are cast out to your house,” and “when you see the naked, that you cover him.”

===Leviticus chapter 26===

{{Bibleverse||Leviticus|26:1|HE}} directs the Israelites not to rear up a pillar ({{Hebrew|מַצֵּבָה}}, ''matzeivah''). {{Bibleverse||Exodus|23:24|HE}} directed the Israelites to break in pieces the [[Canaan]]ites' pillars ({{Hebrew|מַצֵּבֹתֵיהֶם}}, ''matzeivoteihem''). And {{Bibleverse-lb||Deuteronomy|16:22|HE}} prohibits setting up a pillar ({{Hebrew|מַצֵּבָה}}, ''matzeivah''), “which the Lord your God hates.” But before these commandments were issued, in {{Bibleverse-lb||Genesis|28:18,|HE}} [[Jacob]] took the stone on which he had slept, set it up as a pillar ({{Hebrew|מַצֵּבָה}}, ''matzeivah''), and poured oil on the top of it.

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==Interpretazione rabbinica classica==

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===Leviticus chapter 25===

====Leviticus 25:1–34 — a Sabbatical year for the land====

Tractate [[Shevi'it (Talmud)|Sheviit]] in the [[Mishnah]], [[Tosefta]], and [[Jerusalem Talmud]] interpreted the laws of the Sabbatical year in {{Bibleverse||Exodus|23:10–11,|HE}} {{Bibleverse||Leviticus|25:1–34,|HE}} and {{Bibleverse||Deuteronomy|15:1–18|HE}} and {{Bibleverse-nb||Deuteronomy|31:10–13.|HE}} ([http://www.halakhah.com/pdf/zeraim/Sheviith.pdf Mishnah Sheviit 1:1–10:9;] Tosefta Sheviit 1:1–8:11; Jerusalem Talmud Sheviit 1a–87b.)

Rabbi Isaac taught that the words of [[Psalms|Psalm]] {{Bibleverse-nb||Psalm|103:20,|HE}} “mighty in strength that fulfill His word,” speak of those who observe the Sabbatical year. Rabbi Isaac said that we often find that a person fulfills a precept for a day, a week, or a month, but it is remarkable to find one who does so for an entire year. Rabbi Isaac asked whether one could find a mightier person than one who sees his field untilled, see his vineyard untilled, and yet pays his taxes and does not complain. And Rabbi Isaac noted that {{Bibleverse||Psalm|103:20|HE}} uses the words “that fulfill His ''word'' ({{Hebrew|דְבָר}}, ''devar''),” and {{Bibleverse||Deuteronomy|15:2|HE}} says regarding observance of the Sabbatical year, “And this is the ''manner'' ({{Hebrew|דְּבַר}}, ''devar'') of the release,” and argued that “''dabar''” means the observance of the Sabbatical year in both places. ([[Leviticus Rabbah]] 1:1.)

The Mishnah employed the prohibition of {{Bibleverse||Leviticus|25:4|HE}} to imagine how one could with one action violate up to nine separate commandments. One could (1) plow with an ox and a donkey yoked together (in violation of {{Bibleverse||Deuteronomy|22:10|HE}}) (2 and 3) that are two animals dedicated to the sanctuary, (4) plowing mixed seeds sown in a vineyard (in violation of {{Bibleverse||Deuteronomy|22:9|HE}}), (5) during a Sabbatical year (in violation of {{Bibleverse||Leviticus|25:4|HE}}), (6) on a Festival-day (in violation of, for example, {{Bibleverse||Leviticus|23:7|HE}}), (7) when the plower is a priest (in violation of {{Bibleverse||Leviticus|21:1|HE}}) and (8) a [[Nazirite]] (in violation of {{Bibleverse||Numbers|6:6|HE}}) plowing in a contaminated place. [[Hanina ben Hakinai|Chananya ben Chachinai]] said that the plower also may have been wearing a garment of wool and linen (in violation of {{Bibleverse||Leviticus|19:19|HE}} and {{Bibleverse||Deuteronomy|22:11|HE}}). They said to him that this would not be in the same category as the other violations. He replied that neither is the Nazirite in the same category as the other violations. ([[s:Mishnah/Seder Nezikin/Tractate Makkot/Chapter 3/9|Mishnah Makkot 3:9]]; [[Talmud|Babylonian Talmud]] [http://www.halakhah.com/pdf/nezikin/Makkoth.pdf Makkot 21b.])

The Gemara implied that the sin of Moses in striking the rock at [[Meribah]] compared favorably to the sin of [[David]]. The Gemara reported that Moses and David were two good leaders of Israel. Moses begged God that his sin be recorded, as it is in {{Bibleverse||Numbers|20:12,|HE}} {{Bibleverse-nb||Numbers|20:23–24,|HE}} and {{Bibleverse-nb||Numbers|27:13–14,|HE}} and {{Bibleverse||Deuteronomy|32:51.|HE}} David, however, begged that his sin be blotted out, as {{Bibleverse||Psalm|32:1|HE}} says, “Happy is he whose transgression is forgiven, whose sin is pardoned.” The Gemara compared the cases of Moses and David to the cases of two women whom the court sentenced to be lashed. One had committed an indecent act, while the other had eaten unripe figs of the seventh year in violation of {{Bibleverse||Leviticus|25:6.|HE}} The woman who had eaten unripe figs begged the court to make known for what offense she was being flogged, lest people say that she was being punished for the same sin as the other woman. The court thus made known her sin, and the Torah repeatedly records the sin of Moses. ([http://www.halakhah.com/pdf/moed/Yoma.pdf Babylonian Talmud Yoma 86b.])

[[File:Le Jeune The Year of Jubilee.jpg|thumb{{subst:#ifeq:{{subst:#expr: (((500 / 220) round 1) <= 1.1) and (((500 / 220) round 1) >= 0.9)}}|0|{{subst:!}}upright{{subst:#ifeq:{{subst:#expr: (((500 / 220) round 2) <= 0.8) and (((500 / 220) round 1) > 0.7)}}|0|={{subst:#expr: (500 / 220) round 1}}}}}}|The Year of Jubilee (painting by Henry Le Jeune)]]The latter parts of tractate [[Arakhin]] in the Mishnah, Tosefta, and Babylonian Talmud interpreted the laws of the jubilee year in {{Bibleverse||Leviticus|25:8–34.|HE}} (Mishnah Arakhin 7:1–9:8; Tosefta Arakhin 5:1–19; [http://www.halakhah.com/pdf/kodoshim/Arachin.pdf Babylonian Talmud Arakhin 24a–34a.])

The Mishnah taught that the jubilee year had the same ritual as [[Rosh Hashanah]] for blowing the shofar and for blessings. But [[Judah ben Ilai|Rabbi Judah]] said that on Rosh Hashanah, the blast was made with a ram’s horn shofar, while on jubilee the blast was made with an antelope’s (or some say a goat’s) horn shofar. (Mishnah Rosh Hashanah 3:5; [http://www.halakhah.com/pdf/moed/Rosh_HaShanah.pdf Babylonian Talmud Rosh Hashanah 26b.])

The Mishnah taught that exile resulted from (among other things) transgressing the commandment (in {{Bibleverse||Leviticus|25:3–5|HE}} and {{Bibleverse||Exodus|23:10–11|HE}}) to observe a Sabbatical year for the land. ([http://www.halakhah.com/pdf/nezikin/Avoth.pdf Mishnah Avot 5:9.]) And pestilence resulted from (among other things) violation of the laws governing the produce of the Sabbatical year. ([[s:Mishnah/Seder Nezikin/Tractate Avot/Chapter 5/8|Mishnah Avot 5:8]].)

A [[Midrash]] interpreted the words “it shall be a jubilee ''unto you''” in {{Bibleverse||Leviticus|25:10|HE}} to teach that God gave the year of release and the jubilee to the Israelites alone, and not to other nations. And similarly, the Midrash interpreted the words “To give ''you'' the land of Canaan” in {{Bibleverse||Leviticus|25:38|HE}} to teach that God gave the [[Land of Israel]] to the Israelites alone. ([[Exodus Rabbah]] 25:23.)

At a feast, [[Judah haNasi|Rabbi]] served his disciples tender and tough cuts of [[beef tongue]]. When his disciples chose the tender over the tough, Rabbi instructed them so to let their tongues be tender to one another. Rabbi taught that this was the meaning of {{Bibleverse||Leviticus|25:14|HE}} when Moses admonished: “And if you sell anything . . . you shall not wrong one another.” (Leviticus Rabbah 33:1.) Similarly, a Midrash concluded that these words of {{Bibleverse||Leviticus|25:14|HE}} taught that anyone who wrongs a neighbor with words will be punished according to Scripture. (Leviticus Rabbah 33:5.)

In a [[Baraita]], the [[Rabbi]]s interpreted the words “you shall not wrong one another” in {{Bibleverse||Leviticus|25:17|HE}} to prohibit verbal wrongs, as {{Bibleverse||Leviticus|25:14|HE}} had already addressed monetary wrongs. The Baraita cited as examples of verbal wrongs: (1) reminding penitents of their former deeds, (2) reminding converts’ children of their ancestors’ deeds, (3) questioning the propriety of converts’ coming to study Torah, (4) speaking to those visited by suffering as [[Job (Biblical figure)|Job’s]] companions spoke to him in {{Bibleverse||Job|4:6–7,|HE}} and (5) directing donkey drivers seeking grain to a person whom one knows has never sold grain. The Gemara said that Scripture uses the words “and you shall fear your God” (as in {{Bibleverse||Leviticus|25:17|HE}}) concerning cases where intent matters, cases that are known only to the heart. [[Yochanan bar Nafcha|Rabbi Johanan]] said on the authority of Rabbi [[Shimon bar Yochai|Simeon ben Yohai]] that verbal wrongs are more heinous than monetary wrongs, because of verbal wrongs it is written (in {{Bibleverse||Leviticus|25:17|HE}}), “and you shall fear your God,” but not of monetary wrongs (in {{Bibleverse||Leviticus|25:14|HE}}). Rabbi Eleazar said that verbal wrongs affect the victim's person, while monetary wrongs affect only the victim's money. Rabbi Samuel bar Nahmani said that while restoration is possible in cases of monetary wrongs, it is not in cases of verbal wrongs. And a [[Tannaim|Tanna]] taught before Rav Nahman bar Isaac that one who publicly makes a neighbor blanch from shame is as one who sheds blood. Whereupon Rav Nahman remarked how he had seen the blood rush from a person’s face upon such shaming. ([http://www.halakhah.com/babamezia/babamezia_58.html#PARTb Babylonian Talmud Bava Metzia 58b.])

Rabbi Phinehas in the name of Rabbi Reuben interpreted the words “If your brother grows poor . . . then shall his kinsman . . . redeem” in {{Bibleverse||Leviticus|25:25|HE}} to exhort Israel to acts of charity. Rabbi Phinehas taught that God will reward with life anyone who gives a coin to a poor person, for the donor could be giving not just a coin, but life. Rabbi Phinehas explained that if a loaf costs ten coins, and a poor person has but nine, then the gift of a single coin allows the poor person to buy the loaf, eat, and become refreshed. Thus, Rabbi Phinehas taught, when illness strikes the donor, and the donor’s soul presses to leave the donor’s body, God will return the gift of life. (Leviticus Rabbah 34:2.) Similarly, [[Rav Nachman|Rav Nahman]] taught that {{Bibleverse||Leviticus|25:25|HE}} exhorts Israel to acts of charity, because fortune revolves like a wheel in the world, sometimes leaving one poor and sometimes well off. (Leviticus Rabbah 34:3.) And similarly, Rabbi Tanhum son of [[Rabbi Hiyya]] taught that {{Bibleverse||Leviticus|25:25|HE}} exhorts Israel to acts of charity, because God made the poor as well as the rich, so that they might benefit each other; the rich one benefiting the poor one with charity, and the poor one benefiting the rich one by affording the rich one the opportunity to do good. Bearing this in mind, when Rabbi Tanhum’s mother went to buy him a pound of meat, she would buy him two pounds, one for him and one for the poor. (Leviticus Rabbah 34:5.)

The Gemara employed {{Bibleverse||Leviticus|25:29|HE}} to deduce that the term {{Hebrew|יָמִים}}, ''yamim'', (literally “days”) sometimes means “a year,” and [[Rav Chisda|Rab Hisda]] thus interpreted the word {{Hebrew|יָמִים}}, ''yamim'', in {{Bibleverse||Genesis|24:55|HE}} to mean “a year.” {{Bibleverse||Genesis|24:55|HE}} says, “And her brother and her mother said: ‘Let the maiden abide with us {{Hebrew|יָמִים}}, ''yamim'', at the least ten.” The Gemara reasoned that if {{Hebrew|יָמִים}}, ''yamim'', in {{Bibleverse||Genesis|24:55|HE}} means “days” and thus to imply “two days” (as the plural implies more than one), then {{Bibleverse||Genesis|24:55|HE}} would report [[Rebekah]]’s brother and mother suggesting that she stay first two days, and then when [[Eliezer]] said that that was too long, nonsensically suggesting ten days. The Gemara thus deduced that {{Hebrew|יָמִים}}, ''yamim'', must mean “a year” in {{Bibleverse||Genesis|24:55,|HE}} as {{Bibleverse||Leviticus|25:29|HE}} implies when it says, “if a man sells a house in a walled city, then he may redeem it within a whole year after it is sold; for a full year ({{Hebrew|יָמִים}}, ''yamim'') shall he have the right of redemption.” Thus {{Bibleverse||Genesis|24:55|HE}} might mean, “Let the maiden abide with us a year, or at the least ten months.” The Gemara then suggested that {{Hebrew|יָמִים}}, ''yamim'', might mean “a month,” as {{Bibleverse||Numbers|11:20|HE}} suggests when it uses the phrase “a month of days ({{Hebrew|יָמִים}}, ''yamim'').” The Gemara concluded, however, that {{Hebrew|יָמִים}}, ''yamim'', means “a month” only when the term “month” is specifically mentioned, but otherwise means either “days” (at least two) or “a year.” ([http://www.halakhah.com/kethuboth/kethuboth_57.html#PARTb Babylonian Talmud Ketubot 57b.])

====Leviticus 25:35–55 — limits on debt servitude====

In the words, “Take no interest or increase, but fear your God,” in {{Bibleverse||Leviticus|25:36,|HE}} “interest” ({{Hebrew|נֶשֶׁךְ}}, ''neshech'') literally means “bite.” A Midrash played on this meaning, teaching not to take interest from the poor person, not to bite the poor person as the serpent — cunning to do evil — bit [[Adam (Bible)|Adam]]. The Midrash taught that one who exacts interest from an Israelite thus has no fear of God. (Exodus Rabbah 31:13.)

[[Rav Nachman bar Yitzchak|Rav Nahman bar Isaac]] (explaining the position of Rabbi Eleazar) interpreted the words “that your brother may live with you” in {{Bibleverse||Leviticus|25:36|HE}} to teach that one who has exacted interest should return it to the borrower, so that the borrower could survive economically. ([http://www.halakhah.com/babamezia/babamezia_61.html#PARTb Babylonian Talmud Bava Metzia 61b–62a.])

A Baraita considered the case where two people were traveling on a journey, and one had a container of water; if both drank, they would both die, but if only one drank, then that one might reach civilization and survive. Ben Patura taught that it is better that both should drink and die, rather than that only one should drink and see the other die. But [[Akiba ben Joseph|Rabbi Akiba]] interpreted the words “that your brother may live ''with you''” in {{Bibleverse||Leviticus|25:36|HE}} to teach that concern for one’s own life takes precedence over concern for another’s. ([http://www.halakhah.com/babamezia/babamezia_62.html Babylonian Talmud Bava Metzia 62a.])

Part of chapter 1 of Tractate [[Nashim|Kiddushin]] in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the Hebrew servant in {{Bibleverse||Exodus|21:2–11|HE}} and {{Bibleverse-nb||Exodus|21:26–27;|HE}} {{Bibleverse||Leviticus|25:39–55;|HE}} and {{Bibleverse||Deuteronomy|15:12–18.|HE}} ([[s:Mishnah/Seder Nashim/Tractate Kiddushin/Chapter 1/2|Mishnah Kiddushin 1:2]]; Tosefta Kiddushin 1:5–6; Jerusalem Talmud Kiddushin ch. 1; [http://www.halakhah.com/pdf/nashim/Kiddushin.pdf Babylonian Talmud Kiddushin 14b–22b.])

[[Abaye]] said that because the law (in {{Bibleverse||Leviticus|25:39–43|HE}} and elsewhere) required the master to treat a Hebrew slave well — and as an equal in food, drink, and sleeping accommodations — it was said that buying a Hebrew slave was like buying a master. ([http://www.halakhah.com/pdf/nashim/Kiddushin.pdf Babylonian Talmud Kiddushin 20a.]) The Rabbis taught in a Baraita that the words of {{Bibleverse||Deuteronomy|15:16|HE}} regarding the Hebrew servant, “he fares well ''with you'',” indicate that the Hebrew servant had to be “with” — that is, equal to — the master in food and drink. Thus the master could not eat white bread and have the servant eat black bread. The master could not drink old wine and have the servant drink new wine. The master could not sleep on a feather bed and have the servant sleep on straw. Hence, they said that buying a Hebrew servant was like buying a master. Similarly, [[Shimon bar Yochai|Rabbi Simeon]] deduced from the words of {{Bibleverse||Leviticus|25:41,|HE}} “Then he shall go out from you, he and his children ''with him'',” that the master was liable to provide for the servant’s children until the servant went out. And Rabbi Simeon deduced from the words of {{Bibleverse||Exodus|21:3,|HE}} “If he is married, then his wife shall go out ''with him'',” that the master was responsible to provide for the servant’s wife, as well. ([http://www.halakhah.com/pdf/nashim/Kiddushin.pdf Babylonian Talmud Kiddushin 22a.])

Rabbi Levi interpreted {{Bibleverse||Leviticus|25:55|HE}} to teach that God claimed Israel as God’s own possession when God said, “To Me the children of Israel are servants.” (Exodus Rabbah 30:1; see also Exodus Rabbah 33:5.)

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==Comandamenti==

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According to [[Sefer ha-Chinuch]], there are 7 positive and 17 negative [[Mitzvah|commandments]] in the parshah:

*Not to work the land during the seventh year ({{Bibleverse||Leviticus|25:4.|HE}})

*Not to work with [[tree]]s to produce [[fruit]] during that year ({{Bibleverse||Leviticus|25:4.|HE}})

*Not to reap crops that grow wild that year in the normal manner ({{Bibleverse||Leviticus|25:5.|HE}})

*Not to gather [[grape]]s which grow wild that year in the normal way ({{Bibleverse||Leviticus|25:5.|HE}})

*The [[Sanhedrin]] must count seven groups of seven years. ({{Bibleverse||Leviticus|25:8.|HE}})

*To blow the [[shofar]] on the tenth of [[Tishrei]] to free the slaves ({{Bibleverse||Leviticus|25:9.|HE}})

*The Sanhedrin must sanctify the 50th year. ({{Bibleverse||Leviticus|25:10.|HE}})

*Not to work the [[soil]] during the 50th year ({{Bibleverse||Leviticus|25:11.|HE}})

*Not to reap in the normal manner that which grows wild in the fiftieth year ({{Bibleverse||Leviticus|25:11.|HE}})

*Not to pick grapes which grew wild in the normal manner in the fiftieth year ({{Bibleverse||Leviticus|25:11.|HE}})

*To buy and sell according to [[Torah]] law ({{Bibleverse||Leviticus|25:14.|HE}})

*Not to overcharge or underpay for an article ({{Bibleverse||Leviticus|25:14.|HE}})

*Not to insult or harm anybody with [[word]]s ({{Bibleverse||Leviticus|25:17.|HE}})

*Not to sell the land in [[Israel]] indefinitely ({{Bibleverse||Leviticus|25:23.|HE}})

*To carry out the laws of sold family properties ({{Bibleverse||Leviticus|25:24.|HE}})

*To carry out the laws of houses in walled cities ({{Bibleverse||Leviticus|25:29.|HE}})

*Not to sell the fields but they shall remain the Levites' before and after the Jubilee year ({{Bibleverse||Leviticus|25:34.|HE}})

*Not to lend with interest ({{Bibleverse||Leviticus|25:37.|HE}})

*Not to have a Hebrew servant do menial slave labor ({{Bibleverse||Leviticus|25:39.|HE}})

*Not to sell a Hebrew servant as a slave is sold ({{Bibleverse||Leviticus|25:42.|HE}})

*Not to work a Hebrew servant oppressively ({{Bibleverse||Leviticus|25:43.|HE}})

*[[Canaan]]ite slaves must be kept forever ({{Bibleverse||Leviticus|25:46.|HE}})

*Not to allow a non-Jew to work a Hebrew servant oppressively ({{Bibleverse||Leviticus|25:53.|HE}})

*Not to bow down on smooth stone ({{Bibleverse||Leviticus|26:1.|HE}})

[[File:Jeremiah lamenting.jpg|thumb{{subst:#ifeq:{{subst:#expr: (((100 / 220) round 1) <= 1.1) and (((100 / 220) round 1) >= 0.9)}}|0|{{subst:!}}upright{{subst:#ifeq:{{subst:#expr: (((100 / 220) round 2) <= 0.8) and (((100 / 220) round 1) > 0.7)}}|0|={{subst:#expr: (100 / 220) round 1}}}}}}|[[Jeremiah]] Lamenting the Destruction of [[Jerusalem]] (painting by [[Rembrandt]])]]

(''Sefer HaHinnuch: The Book of [Mitzvah] Education''. Translated by Charles Wengrov, 3:363–461. Jerusalem: Feldheim Pub., 1984. ISBN 0-87306-297-3.)

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==Haftarah==

La [[haftarah]] della parshah è {{passo biblico2|Geremia|32:6-27}}.

Quando la parshah Behar viene combinata con la parshah Behukotai, la haftarah è quella di Behukotai, {{passo biblico2|Geremia|16:19-17:14}}

==Riferimenti==

La parshah ha paralleli o viene discussa nelle seguenti fonti {{en}}{{he}}{{it}} {{de}}:

===Antichi===

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[[File:Hammurabi bas-relief in the U.S. House of Representatives chamber.jpg|thumb|60px|Hammurabi]]

*[[Code of Hammurabi]] [[s:Codex Hammurabi (King translation)|§ 117]]. Babylonia, Circa 1780 BCE. Reprinted in e.g. ''[[Ancient Near Eastern Texts Relating to the Old Testament]]''. Edited by [[James B. Pritchard]], 163, 170–71. Princeton: Princeton University Press, 1969. ISBN 0-691-03503-2. (3-year limit on [[debt servitude]] for wife or child).

*Julius Lewy. “The Biblical Institution of ''d^eror'' in the Light of Akkadian Documents.” ''Eretz-Israel'' 5 (1958): 21–31.

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===Biblici===

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*{{Bibleverse||Exodus|21:1–11|HE}} (slavery); {{Bibleverse-nb||Exodus|23:10–11|HE}} (Sabbatical year)

*{{Bibleverse||Leviticus|26:34–35|HE}} (Sabbatical year).

*{{Bibleverse||Deuteronomy|15:1–6|HE}} (Sabbatical year); {{Bibleverse-nb||Deuteronomy|15:12–18|HE}} (Sabbatical year); {{Bibleverse-nb||Deuteronomy|31:10–13|HE}} (Sabbatical year).

*[[Books of Kings|2 Kings]] {{Bibleverse-nb|2|Kings|4:1–7|HE}} (slavery).

*{{Bibleverse||Isaiah|61:1–2|HE}} (proclaim release).

*{{Bibleverse||Jeremiah|32:6–15|HE}} (next of kin redeemer); {{Bibleverse-nb||Jeremiah|34:6–27|HE}} (releasing Hebrew slaves).

*{{Bibleverse||Ezekiel|7:12–13,|HE}} [http://www.mechon-mamre.org/p/pt/pt1207.htm#19 19] (economic equalization); {{Bibleverse-nb||Ezekiel|46:17|HE}} (year of release).

*{{Bibleverse||Amos|2:6|HE}} (slavery).

*{{Bibleverse||Psalms|4:9|HE}} (dwell in safety); {{Bibleverse-nb||Psalms|15:5|HE}} (lending); {{Bibleverse-nb||Psalms|37:26|HE}} (lending); {{Bibleverse-nb||Psalms|39:12|HE}} (God chastens man for iniquity); {{Bibleverse-nb||Psalms|119:19|HE}} (sojourner on earth).

*{{Bibleverse||Nehemiah|5:1–13|HE}} (slavery).

*[[Books of Chronicles|2 Chronicles]] {{Bibleverse-nb|2|Chronicles|36:20–21|HE}} (Sabbatical year).

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===Non rabbinici===

*[[Libro dei Giubilei]] [http://wesley.nnu.edu/biblical_studies/noncanon/ot/pseudo/jubilee.htm capp. 1–50] [[Terra d'Israele]], II secolo [[p.e.v.]]

===Rabbinici classici===

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*[[Mishnah]]: [http://www.halakhah.com/pdf/zeraim/Sheviith.pdf Sheviit 1:1–10:9;] Rosh Hashanah 3:5; Ketubot 9:9; Nedarim 9:4; [[s:Mishnah/Seder Nashim/Tractate Kiddushin/Chapter 1/2|Kiddushin 1:2–3]]; Bava Metzia 5:1–11; [[s:Mishnah/Seder Nezikin/Tractate Sanhedrin/Chapter 3/4|Sanhedrin 3:4]]; [[s:Mishnah/Seder Nezikin/Tractate Makkot/Chapter 3/9|Makkot 3:9]]; [[s:Mishnah/Seder Nezikin/Tractate Avot/Chapter 5/8|Avot 5:8–9]]; Bekhorot 9:10; Arakhin 7:1–9:8. Land of Israel, circa 200 CE. Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by [[Jacob Neusner]], 68–93, 304, 424, 487, 544, 588, 618, 687, 807, 821–24. New Haven: Yale University Press, 1988. ISBN 0-300-05022-4.

*[[Sifra]] 245:1–259:2. Land of Israel, 4th Century CE. Reprinted in, e.g., ''Sifra: An Analytical Translation''. Translated by Jacob Neusner, 3:291–344. Atlanta: Scholars Press, 1988. ISBN 1-55540-207-0.

*[[Jerusalem Talmud]]: Peah 67a; Demai 24a, 48b; Sheviit 1a–87b; Maasrot 31b, 42b; Orlah 8a; Pesachim 34a; Megillah 2b. Land of Israel, circa 400 CE. Reprinted in, e.g., ''Talmud Yerushalmi''. Edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus, vols. 3–4, 6a–b, 9, 12, 18, 26. Brooklyn: Mesorah Publications, 2006–2012.

*[[Mekhilta|Mekhilta According to Rabbi Ishmael]] 1:2. Land of Israel, late 4th Century. Reprinted in, e.g., ''Mekhilta According to Rabbi Ishmael''. Translated by Jacob Neusner, 1:6. Atlanta: Scholars Press, 1988. ISBN 1-55540-237-2.

*[[Leviticus Rabbah]] 1:1; 2:2; 7:6; 29:11; 33:1–34:16. Land of Israel, 5th Century. Reprinted in, e.g., ''Midrash Rabbah: Leviticus''. Translated by H. Freedman and Maurice Simon, 4:2, 21, 98, 378, 418–45. London: Soncino Press, 1939. ISBN 0-900689-38-2. [[File:Talmud-Berachoth.jpg|thumb|60px|Talmud]]

*Babylonian [[Talmud]]: [http://www.halakhah.com/berakoth/berakoth_12.html#PARTb Berakhot 12b,] [http://www.halakhah.com/berakoth/berakoth_36.html#PARTb 36b,] [http://www.halakhah.com/berakoth/berakoth_47.html#PARTb 47b;] [http://www.halakhah.com/shabbath/shabbath_33.html Shabbat 33a,] [http://www.halakhah.com/shabbath/shabbath_96.html#PARTb 96b,] [http://www.halakhah.com/shabbath/shabbath_131.html#PARTb 131b;] [http://www.halakhah.com/pdf/moed/Pesachim.pdf Pesachim 51b, 52b;] [http://www.halakhah.com/pdf/moed/Yoma.pdf Yoma 65b;] [http://www.halakhah.com/pdf/moed/Sukkah.pdf Sukkah 3a, 39a, 40a–b;] [http://www.halakhah.com/pdf/moed/Beitzah.pdf Beitzah 34b, 37b;] [http://www.halakhah.com/pdf/moed/Rosh_HaShanah.pdf Rosh Hashanah 2a, 6b, 8b–9b, 13a, 24a, 26a, 27b, 30a, 33b–34a;] [http://www.halakhah.com/pdf/moed/Taanith.pdf Taanit 6b, 19b;] [http://www.halakhah.com/pdf/moed/Megilah.pdf Megillah 3b, 5b, 10b, 22b, 23b;] [http://www.halakhah.com/pdf/moed/Moed_Katan.pdf Moed Katan 2a–4a, 13a;] [http://www.halakhah.com/pdf/moed/Chagigah.pdf Chagigah 3b;] [http://www.halakhah.com/yebamoth/yebamoth_46.html Yevamot 46a,] [http://www.halakhah.com/yebamoth/yebamoth_47.html 47a,] [http://www.halakhah.com/yebamoth/yebamoth_78.html#PARTb 78b,] [http://www.halakhah.com/yebamoth/yebamoth_83.html 83a;] [http://www.halakhah.com/kethuboth/kethuboth_43.html Ketubot 43a–b,] [http://www.halakhah.com/kethuboth/kethuboth_57.html#PARTb 57b,] [http://www.halakhah.com/kethuboth/kethuboth_84.html 84a,] [http://www.halakhah.com/kethuboth/kethuboth_110.html#PARTb 110b;] [http://www.halakhah.com/nedarim/nedarim_42.html Nedarim 42a,] [http://www.halakhah.com/nedarim/nedarim_58.html#PARTb 58b,] [http://www.halakhah.com/nedarim/nedarim_61.html 61a;] [http://www.halakhah.com/nazir/nazir_5.html Nazir 5a,] [http://www.halakhah.com/nazir/nazir_61.html#PARTb 61b;] [http://www.halakhah.com/sotah/sotah_3.html#PARTb Sotah 3b;] [http://www.halakhah.com/gittin/gittin_25.html Gittin 25a,] [http://www.halakhah.com/gittin/gittin_36.html 36a–39a,] [http://www.halakhah.com/gittin/gittin_44.html#PARTb 44b,] [http://www.halakhah.com/gittin/gittin_47.html 47a,] [http://www.halakhah.com/gittin/gittin_48.html#PARTb 48b,] [http://www.halakhah.com/gittin/gittin_65.html 65a,] [http://www.halakhah.com/gittin/gittin_74.html#PARTb 74b;] [http://www.halakhah.com/pdf/nashim/Kiddushin.pdf Kiddushin 2b, 8a, 9a, 14b–17b, 20a–22b, 26a, 33b, 38b, 40b, 53a, 58a, 67b;] [http://www.halakhah.com/babakamma/babakamma_28.html Bava Kamma 28a,] [http://www.halakhah.com/babakamma/babakamma_62.html#PARTb 62b,] [http://www.halakhah.com/babakamma/babakamma_69.html 69a–b,] [http://www.halakhah.com/babakamma/babakamma_82.html#PARTb 82b,] [http://www.halakhah.com/babakamma/babakamma_87.html 87a,] [http://www.halakhah.com/babakamma/babakamma_101.html 101a–02a,] [http://www.halakhah.com/babakamma/babakamma_103.html 103a,] [http://www.halakhah.com/babakamma/babakamma_112.html 112a,] [http://www.halakhah.com/babakamma/babakamma_113.html 113a–b,] [http://www.halakhah.com/babakamma/babakamma_116.html#PARTb 116b,] [http://www.halakhah.com/babakamma/babakamma_117.html#PARTb 117b;] [http://www.halakhah.com/babamezia/babamezia_10.html Bava Metzia 10a,] [http://www.halakhah.com/babamezia/babamezia_12.html 12a,] [http://www.halakhah.com/babamezia/babamezia_30.html#PARTb 30b,] [http://www.halakhah.com/babamezia/babamezia_47.html#PARTb 47b,] [http://www.halakhah.com/babamezia/babamezia_51.html 51a,] [http://www.halakhah.com/babamezia/babamezia_56.html#PARTb 56b,] [http://www.halakhah.com/babamezia/babamezia_57.html#PARTb 57b,] [http://www.halakhah.com/babamezia/babamezia_58.html#PARTb 58b,] [http://www.halakhah.com/babamezia/babamezia_59.html#PARTb 59b,] [http://www.halakhah.com/babamezia/babamezia_60.html#PARTb 60b–61b,] [http://www.halakhah.com/babamezia/babamezia_65.html 65a,] [http://www.halakhah.com/babamezia/babamezia_71.html 71a,] [http://www.halakhah.com/babamezia/babamezia_73.html#PARTb 73b,] [http://www.halakhah.com/babamezia/babamezia_75.html#PARTb 75b,] [http://www.halakhah.com/babamezia/babamezia_79.html 79a,] [http://www.halakhah.com/babamezia/babamezia_82.html 82a,] [http://www.halakhah.com/babamezia/babamezia_88.html#PARTb 88b,] [http://www.halakhah.com/babamezia/babamezia_106.html 106a,] [http://www.halakhah.com/babamezia/babamezia_109.html 109a,] [http://www.halakhah.com/babamezia/babamezia_114.html 114a;] [http://www.halakhah.com/bababathra/bababathra_10.html Bava Batra 10a,] [http://www.halakhah.com/bababathra/bababathra_80.html#PARTb 80b,] [http://www.halakhah.com/bababathra/bababathra_91.html#PARTb 91b,] [http://www.halakhah.com/bababathra/bababathra_102.html#PARTb 102b,] [http://www.halakhah.com/bababathra/bababathra_110.html#PARTb 110b,] [http://www.halakhah.com/bababathra/bababathra_112.html 112a,] [http://www.halakhah.com/bababathra/bababathra_137.html 137a,] [http://www.halakhah.com/bababathra/bababathra_139.html 139a;] [http://www.halakhah.com/sanhedrin/sanhedrin_10.html#PARTb Sanhedrin 10b,] [http://www.halakhah.com/sanhedrin/sanhedrin_12.html 12a,] [http://www.halakhah.com/sanhedrin/sanhedrin_15.html 15a,] [http://www.halakhah.com/sanhedrin/sanhedrin_24.html#PARTb 24b,] [http://www.halakhah.com/sanhedrin/sanhedrin_26.html 26a,] [http://www.halakhah.com/sanhedrin/sanhedrin_39.html 39a,] [http://www.halakhah.com/sanhedrin/sanhedrin_65.html#PARTb 65b,] [http://www.halakhah.com/sanhedrin/sanhedrin_86.html 86a,] [http://www.halakhah.com/sanhedrin/sanhedrin_101.html#PARTb 101b,] [http://www.halakhah.com/sanhedrin/sanhedrin_106.html#PARTb 106b;] [http://www.halakhah.com/pdf/nezikin/Makkoth.pdf Makkot 3b, 8a–b, 11b–12a, 13a, 21b;] [http://www.halakhah.com/pdf/nezikin/Shevuoth.pdf Shevuot 4b, 16a, 45a;] [http://www.halakhah.com/zarah/zarah_9.html#PARTb Avodah Zarah 9b,] [http://www.halakhah.com/zarah/zarah_20.html 20a,] [http://www.halakhah.com/zarah/zarah_50.html#PARTb 50b,] [http://www.halakhah.com/zarah/zarah_54.html#PARTb 54b,] [http://www.halakhah.com/zarah/zarah_62.html 62a;] [http://www.halakhah.com/pdf/kodoshim/Menachoth.pdf Menachot 84a;] [http://www.halakhah.com/pdf/kodoshim/Chullin.pdf Chullin 6a, 114b, 120b;] [http://www.halakhah.com/pdf/kodoshim/Bechoroth.pdf Bekhorot 12b–13b, 51a, 52b;] [http://www.halakhah.com/pdf/kodoshim/Arachin.pdf Arakhin 14b, 15b, 18b, 24a–34a;] [http://www.halakhah.com/pdf/kodoshim/Tmurah.pdf Temurah 6b, 27a;] [http://www.halakhah.com/niddah/niddah_8.html#PARTb Niddah 8b,] [http://www.halakhah.com/niddah/niddah_47.html 47a–48a,] [http://www.halakhah.com/niddah/niddah_51.html#PARTb 51b.] Babylonia, 6th Century. Reprinted in, e.g., ''Talmud Bavli''. Edited by Yisroel Simcha Schorr, Chaim Malinowitz, and Mordechai Marcus, 72 vols. Brooklyn: Mesorah Pubs., 2006.

*[[Tanhuma]] Behar. 6th–7th Century. Reprinted in, e.g., ''Metsudah Midrash Tanchuma: Vayikra.'' Translated and annotated by Avraham Davis; edited by Yaakov Y.H. Pupko, 5:502–30. Monsey, N.Y.: Eastern Book Press, 2006.

[[File:Rashi woodcut.jpg|thumb|60px|Rashi]]

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===Medievali===

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*[[Rashi]]. ''Commentary''. [http://www.chabad.org/library/article.asp?AID=9926&showrashi=true Leviticus 25–26.] [[Troyes]], France, late 11th Century. Reprinted in, e.g., Rashi. ''The Torah: With Rashi’s Commentary Translated, Annotated, and Elucidated''. Translated and annotated by Yisrael Isser Zvi Herczeg, 3:317–46. Brooklyn: Mesorah Publications, 1994. ISBN 0-89906-028-5.

*[[Yehuda Halevi|Judah Halevi]]. ''[[Kuzari]]''. [http://www.sacred-texts.com/jud/khz/khz02.htm 2:18.] [[Toledo, Spain|Toledo]], Spain, 1130–1140. Reprinted in, e.g., Jehuda Halevi. ''Kuzari: An Argument for the Faith of Israel.'' Intro. by Henry Slonimsky, 93. New York: Schocken, 1964. ISBN 0-8052-0075-4.

*[[Zohar]] [http://www.kabbalah.com/k/index.php/p=zohar/zohar&vol=35 3:107b–111a.] Spain, late 13th Century. Reprinted in, e.g., ''The Zohar''. Translated by Harry Sperling and Maurice Simon. 5 vols. London: Soncino Press, 1934.

--->

===Moderni===

{{...}}

<!--- da tradurre

[[File:Thomas Hobbes (portrait).jpg|thumb|60px|Hobbes]]

*[[Thomas Hobbes]]. ''[[Leviathan (book)|Leviathan]]'', [[s:Leviathan/The_Third_Part#Chapter_XL:_Of_the_Rights_of_the_Kingdom_of_God.2C_in_Abraham.2C_Moses.2C_the_High_Priests.2C_and_the_Kings_of_Judah|3:40;]] [[s:Leviathan/The_Fourth_Part#A_REVIEW_AND_CONCLUSION|Review & Conclusion.]] England, 1651. Reprint edited by [[C. B. Macpherson]], 503–04, 723. Harmondsworth, England: Penguin Classics, 1982. ISBN 0-14-043195-0.

*[[Thomas Mann]]. ''[[Joseph and His Brothers]]''. Translated by [[John E. Woods]], 356. New York: Alfred A. Knopf, 2005. ISBN 1-4000-4001-9. Originally published as ''Joseph und seine Brüder''. Stockholm: Bermann-Fischer Verlag, 1943. (sacred stone).

*I. Mendelsohn. “Slavery in the Ancient Near East.” ''[[Near Eastern Archaeology Magazine|Biblical Archaeologist]]''. 9 (1946): 74–88.

*Ben Zion Bergman. [http://www.rabbinicalassembly.org/sites/default/files/public/halakhah/teshuvot/19861990/bergman_bonds.pdf “A Question of Great Interest: May a Synagogue Issue Interest-Bearing Bonds?”] New York: Rabbinical Assembly, 1988. YD 167:1.1988a. Reprinted in ''Responsa: 1980–1990: The Committee on Jewish Law and Standards of the Conservative Movement''. Edited by David J. Fine, 319–23. New York: Rabbinical Assembly, 2005. ISBN 0-916219-27-5.

*Avram Israel Reisner. [http://www.rabbinicalassembly.org/sites/default/files/public/halakhah/teshuvot/19861990/reisner_bondsdissent.pdf “Dissent: A Matter of Great Interest”] New York: Rabbinical Assembly, 1988. YD 167:1.1988b. Reprinted in ''Responsa: 1980–1990: The Committee on Jewish Law and Standards of the Conservative Movement''. Edited by David J. Fine, 324–28. New York: Rabbinical Assembly, 2005. ISBN 0-916219-27-5.

*[[Elliot N. Dorff]]. [http://www.rabbinicalassembly.org/sites/default/files/public/halakhah/teshuvot/19861990/dorff_care.pdf “A Jewish Approach to End-Stage Medical Care.”] New York: Rabbinical Assembly, 1990. YD 339:1.1990b. Reprinted in ''Responsa: 1980–1990: The Committee on Jewish Law and Standards of the Conservative Movement''. Edited by David J. Fine, 519, 531–32, 564. New York: Rabbinical Assembly, 2005. ISBN 0-916219-27-5. (implications of God’s ownership of the universe on the duty to maintain life and health).

*[[Jacob Milgrom]]. “Sweet Land and Liberty: Whether real or utopian, the laws in Leviticus seem to be a more sensitive safeguard against pauperization than we, here and now, have devised.” ''[[Bible Review]]''. 9 (4) (Aug. 1993).

*Elliot N. Dorff. [http://www.rabbinicalassembly.org/sites/default/files/public/halakhah/teshuvot/19912000/dorff_violence.pdf?phpMyAdmin=G0Is7ZE%2CH7O%2Ct%2CZ1sDHpI8UAVD6 “Family Violence.”] New York: Rabbinical Assembly, 1995. HM 424.1995. Reprinted in ''Responsa: 1991–2000: The Committee on Jewish Law and Standards of the Conservative Movement''. Edited by Kassel Abelson and David J. Fine, 773, 792. New York: Rabbinical Assembly, 2002. ISBN 0-916219-19-4. (verbal abuse).

*Elliot N. Dorff. [http://www.rabbinicalassembly.org/sites/default/files/public/halakhah/teshuvot/19912000/dorff_suicide.pdf “Assisted Suicide.”] New York: Rabbinical Assembly, 1997. YD 345.1997a. Reprinted in ''Responsa: 1991–2000: The Committee on Jewish Law and Standards of the Conservative Movement''. Edited by Kassel Abelson and David J. Fine, 379, 380. New York: Rabbinical Assembly, 2002. ISBN 0-916219-19-4. (implications for assisted suicide of God’s ownership of the universe).

*Jacob Milgrom. “Jubilee: A Rallying Cry for Today’s Oppressed: The laws of the Jubilee year offer a blueprint for bridging the gap between the have and have-not nations.” ''Bible Review''. 13 (2) (Apr. 1997).

*[[Mary Douglas]]. ''Leviticus as Literature'', 219–20, 242–44. Oxford: Oxford University Press, 1999. ISBN 0-19-924419-7.

*[[Michael Hudson (economist)|Michael Hudson]]. “Proclaim Liberty Throughout the Land: The economic roots of the Jubilee.” ''Bible Review''. 15 (1) (Feb. 1999).

*[[Joel Roth]]. [http://www.rabbinicalassembly.org/sites/default/files/public/halakhah/teshuvot/19912000/roth_organ.pdf “Organ Donation.”] New York: Rabbinical Assembly, 1999. YD 336.1999-. Reprinted in ''Responsa: 1991–2000: The Committee on Jewish Law and Standards of the Conservative Movement''. Edited by Kassel Abelson and David J. Fine, 194, 258–59. New York: Rabbinical Assembly, 2002. ISBN 0-916219-19-4. (implications for organ donation of one’s duty to assist another).

*Jacob Milgrom. ''Leviticus 23–27'', 3B:2145–271. New York: [[Anchor Bible Series|Anchor Bible]], 2000. ISBN 0-385-50035-1.

*James Rosen. [http://www.rabbinicalassembly.org/sites/default/files/public/halakhah/teshuvot/19912000/rosen_grouphomes.pdf “Mental Retardation, Group Homes and the Rabbi.”] New York: Rabbinical Assembly, 2000. YD 336:1.2000. Reprinted in ''Responsa: 1991–2000: The Committee on Jewish Law and Standards of the Conservative Movement''. Edited by Kassel Abelson and David J. Fine, 337–46. New York: Rabbinical Assembly, 2002. ISBN 0-916219-19-4.

*[[Joseph Telushkin]]. ''The Ten Commandments of Character: Essential Advice for Living an Honorable, Ethical, Honest Life'', 290–91. New York: Bell Tower, 2003. ISBN 1-4000-4509-6.

*[[Nathaniel Philbrick]]. ''Mayflower: A Story of Courage, Community, and War'', 309. New York: Viking Penguin, 2006. ISBN 0-670-03760-5. (Jubilee.)

*Suzanne A. Brody. “Lost Jubilee.” In ''Dancing in the White Spaces: The Yearly Torah Cycle and More Poems'', 92. Shelbyville, Kentucky: Wasteland Press, 2007. ISBN 1-60047-112-9.

*Alicia Jo Rabins. “Snow/Scorpions and Spiders.” In ''Girls in Trouble''. New York: JDub Music, 2009. (Miriam’s perspective on her banishment).

*Jerry Z. Muller. “The Long Shadow of Usury.” In ''Capitalism and the Jews'', 15–71. Princeton: Princeton University Press, 2010. ISBN 978-0-691-14478-8.

*[[Eric M. Nelson|Eric Nelson]]. ''The Hebrew Republic: Jewish Sources and the Transformation of European Political Thought'', 66–87. Cambridge, Mass.: Harvard University Press, 2010. ISBN 978-0-674-05058-7.

*[[Joseph Telushkin]]. ''Hillel: If Not Now, When?'' 52–54. New York: Nextbook, Schocken, 2010. ISBN 978-0-8052-4281-2. (sale of a house in a walled city).

*[[United States Department of State|U.S. Department of State]]. [http://www.state.gov/documents/organization/164452.pdf ''Trafficking in Persons Report: June 2011'']. (slavery in the present day).

--->

==Collegamenti esterni==

{{J.League player}}

{{en}}{{it}}{{he}}{{yi}}

===Testi===

*{{cita web|http://www.mechon-mamre.org/p/pt/pt0325.htm|Testo Masoretico e traduzione JPS 1917}}

*{{cita web|url=http://Bible.ort.org/books/torahd5.asp?action=displaypage&book=3&chapter=25&verse=1&portion=32|titolo=Parshah cantata}}

*{{cita web|http://www.mechon-mamre.org/p/pt/ptmp3prq.htm#mp3|Parshah in ebraico}}

===Commentari===

[[File:Old book bindings.jpg|150px|right]]

*{{cita web|http://ajrca.org/parsha-of-the-week/parshat-behar-bekhukotai/|Academy for Jewish Religion, California}}

*{{cita web|http://ajrsem.org/tag/behar/|Academy for Jewish Religion, New York}}

*{{cita web|http://www.aish.com/tp/43918932.html|Aish.com}}

*{{cita web|url=http://judaism.ajula.edu/Content/InfoUnits.asp?CID=927|titolo=American Jewish University}}

*{{cita web|http://www.anshe.org/parsha/behar.htm|Anshe Emes Synagogue, Los Angeles}}

*{{cita web|http://www.biu.ac.il/JH/Parasha/eng/bahar/bahar.shtml|Bar-Ilan University}}

*{{cita web|url=http://www.chabad.org/parshah/default.asp?AID=15584|titolo=Chabad.org}}

*{{cita web|http://www.eparsha.com/#drash|eparsha.com}}

*{{cita web|http://www.g-dcast.com/behar|G-dcast}}

*{{cita web|http://www.vbm-torah.org/vayikra.htm|The Israel Koschitzky Virtual Beit Midrash}}

*{{cita web|http://www.jtsa.edu/x1941.xml#lev|Jewish Theological Seminary}}

*{{cita web|url=http://www.learningtorah.org/DvarTorah/ViewDvarTorah.aspx?dtID=515|titolo=LearningTorah.org}}

*{{cita web|http://www.mishpacha.com/Browse/Article/1038/Behar-Wholehearted-Giving|Miriam Aflalo}}

*{{cita web|http://ohr.edu/yhiy/article.php/2606|Ohr Sameach}}

*{{cita web|http://www.ou.org/torah/archive3.htm|Orthodox Union}}

*{{cita web|http://www.oztorah.com/category/bhar/|OzTorah, Torah from Australia}}

*{{cita web|http://www.netivot-shalom.org.il/eparsha.php|Oz Ve Shalom — Netivot Shalom}}

*{{cita web|http://www.pardes.org.il/online_learning/parsha_quizzes/32_behar.php|Pardes from Jerusalem}}

*{{cita web|url=http://rabbidovlinzer.blogspot.com/search?q=behar|titolo=Rabbi Dov Linzer}}

*{{cita web|url=http://rabbishimon.com/?p=760|titolo=RabbiShimon.com}}

*{{cita web|http://www.ohrtorahstone.org.il/parsha/index.htm|Rabbi Shlomo Riskin}}

*{{cita web|url=http://www.rabbishmuel.com/browse.cgi?type=torah_sermons|titolo=Rabbi Shmuel Herzfeld}}

*{{cita web|http://www4.jrf.org/recon-dt#Behar|Reconstructionist Judaism}}

*{{cita web|http://www.judaic.org/addtl_files/behar.htm|Sephardic Institute}}

*{{cita web|url=http://www.shiur.com/index.php?category=Behar-Bechukotai|titolo=Shiur.com}}

*{{cita web|http://www.613.org/par-vayikra.html#v9|613.org Jewish Torah Audio}}

*{{cita web|http://tanach.org/bhar.htm|Tanach Study Center}}

*{{cita web|url=http://www.teach613.org/index.php?option=com_content&task=view&id=53&Itemid=48|titolo=Teach613.org, Torah Education at Cherry Hill}}

*{{cita web|http://www.tfdixie.com/parshat/behar/|Torah from Dixie}}

*{{cita web|http://www.archivio-torah.it/jonathan/parashot3.htm#L30|Torah.it}}

*{{cita web|url=http://www.torah.org/learning/parsha/parsha.html?id1=50|titolo=Torah.org}}

*{{cita web|http://www.torahvort.com/vayikra/behar/|TorahVort}}

*{{cita web|http://urj.org/torah/leviticus/index.cfm?|Union for Reform Judaism}}

*{{cita web|http://www.chiefrabbi.org/ReadContent1847.aspx|United Hebrew Congregations of the Commonwealth}}

*{{cita web|http://www.uscj.org/BeharBehukotai_57677295.html|United Synagogue of Conservative Judaism}}

*{{cita web|http://www.shemayisrael.com/parsha/bonchek/archives/archives.htm|What’s Bothering Rashi?}}

*{{cita web|http://www.yutorah.org/|Yeshiva University}}

*{{cita web|url=http://www.yctorah.org/index.php?searchword=behar&option=com_search&Itemid=|titolo=Yeshivat Chovevei Torah}}

==Note==

{{Reflist|2}}

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{{Torah Bereshit|state=collapsed}}

{{Portale|Ebraismo}}

[[Categoria:ParashotCalciatori della Nazionale giapponese]]