Behar: differenze tra le versioni
Contenuto cancellato Contenuto aggiunto
m -Categoria:Testi sacri ebraici; -Categoria:Pentateuco usando HotCat |
m Bot: fix citazione web (v. discussione) |
||
Riga 2:
{{T|lingua=inglese|argomento=ebraismo|data=febbraio 2013}}
'''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.
Riga 12:
<!--- da tradurre
===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}})
Riga 23:
===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}})
Riga 71:
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.])
Riga 211:
{{en}}{{it}}{{he}}{{yi}}
===Testi===
*
*
*
===Commentari===
[[File:Old book bindings.jpg|150px|right]]
*
*
*
*
*
*
*
*
*
*
*
*
*
*
*
*
*
*
*
*
*
*
*
*
*
*
*
*
*
*
*
*
*
*
*
*
*
*
==Note==
{{Reflist|2}}
<br /><!--- spaziatura per fine elenco note --->
{{Torah Bereshit|state=collapsed}}
{{Portale|Ebraismo}}
| |||