Talmud for Deuteronomy 4:14

Rebbi Onias said, Rebbi Ḥama bar Uqba raised a difficulty: If he wanted to deflect him to another subject³²⁴If R. Joshua’s intention only was to deflect R. Ismael’s inquiry there were many other questions to be asked., he should have removed him to the five indeterminate places in the Torah³²⁵In the absence of masoretic accents it may be difficult to parse a sentence. In Babli sources, this is called “verses that have no decision,” i. e., where to place the caesura. In our masoretic texts only Ex. 25:34 remains undecided in this sense. Parallel sources are Babli Yoma52a/b, Gen. rabba80(5) (Theodor-Albeck #957/958, Sokoloff Geniza Fragments p. 170), Midrash Cant. 1(18), Mekhilta dR. Ismael, Amaleq1, Mekhilta dR. Simeon ben Iohai Epstein-Melamed p. 121, Tanḥuma Bešallaḥ26.The list itself is attributed in most sources to Issy ben Jehudah. [A discussion in principle about this subject is found in ש. קוגוט, המקרא בין טעמים לפרשנות, י־ם תשנד; מ. ברויאר, מקראות שאין להם הכרע, לשוננו נח (תשנה) 189־199.], which are the following: “gift, cursed, tomorrow, almond shaped, rise”. Behold if you choose well the gift or the gift if you do not choose well³²⁶Gen.4:7. They must have read הֲלוֹא אִם־תֵּיטִ֔יב שְׂאֵ֕ת וְאִם֙ לֹא תֵיטִ֔יב but also in the masoretic text הֲלוֹא אִם־תֵּיטִיב֙ שְׂאֵ֔ת there is a stop between תֵּיטִיב֙ and שְׂאֵ֔ת.. For in their rage they killed a man and by their will castrated a cursed ox or cursed be their rage for it is strong³²⁷Gen.49:6–7. It is a question whether to read one or two sentences.. Moses said to Joshua . . go fight Amaleq tomorrow or tomorrow I shall stand on top of the hill³²⁸Ex. 17:9.. On the candelabra four cups almond shaped or almond shaped their knobs and their flowers³²⁹Ex. 25:34..The Eternal said to Moses, you will lie with your fathers and rise or rise will this people and whore³³⁰Deut. 31:16.. Rebbi Tanḥuma added the following: Jacob’s sons came from the field when they heard or when they heard the men were offended³³¹Gen. 34:7. Most translations follow the masoretic punctuation in choosing the first alternative but the German translation by Torczyner et al. (Berlin 1934) which opts for the second.. Rebbi La said, there are things about which one kisses the mouth, as it is said, may he kiss me with the kisses of his mouth³³²This answers R. Ḥama bar Uqba’s question. The verse Cant. 1:2 was chosen because its first part, quoted now, tells R. Ismael to be silent since a person who is kissed on his mouth cannot speak at that time. The first part clearly refers to a male; nevertheless R. Ismael had a point reading the second part as addressing a female since the sentence switches from third to second person, possibly indicating a change of speaker.. Rebbi Isaac said, and me did the Eternal command³³³Deut. 4:14. Here starts a rather defective Genizah fragment (Ginzberg pp. 276–277.). “Me, and me.” Things were said to me that were said to you. And things were said to me alone³³⁴Not everything has to be told to everybody..

The scroll of the Torah is immediately unrolled a space of three columns and is elevated so as to show the face of the script to the people standing on the right and on the left. Then it is turned round towards the front and towards the rear; for it is a precept for all men and women to see the script,⁴⁶Before it is read. The ritual here described is followed by the Sefaradim. The Ashkenazim elevate the scroll after the conclusion of the reading (cf. P.B., p. 148). to bend their knees and exclaim, ‘And this is the Torah which Moses set before the children of Israel.⁴⁷Deut. 4, 44. For other verses which are now added, cf. P.B., loc. cit. The Torah of the Lord is perfect, restoring the soul’.⁴⁸Ps. 19, 8. This verse is not included now. The mafṭir then hands it over to the superintendent of the Synagogue services who returns it to the first⁴⁹lit. ‘the head’ (so GRA). V has ‘to cover the heads’, which is obscure. of those who are to be called to the reading, because it is not an honour for the Torah to be left alone.⁵⁰lit. ‘single’. It is therefore necessary for the mafṭir, the superintendent and one of the congregation who is to read a portion to accompany the scroll. Similarly it is not proper for the precentor to stand alone before the reading-desk; so [two persons] should stand with him, one on his right and the other on his left, [the number] corresponding to that of the patriarchs.⁵¹V inserts in parenthesis a ruling which seems displaced although it is included by GRA, M and H. It reads: ‘Some say that [the mafṭir] recites the Shema‘ with the benediction “Who formest light” (P.B., p. 128) and “Holy” (p. 131) because of the benediction which he says “For the Torah, for the divine service”, etc. (pp. 149f)’. The pure-minded men of Jerusalem acted in this manner: When the Torah scroll was taken out of the ark and when it was returned they followed it as a mark of respect.