Talmud sur Le Deutéronome 4:30

Israel were redeemed from Egypt for five reasons. [Because of the term,]⁷³Corrector’s addition, to be deleted. because of tribulation, because of entreaty, because of the merit of the Fathers, because of repentance, because of the term⁷⁴The predetermined date for their rescue, Gen. 15:13.. That is what is written⁷⁵Ex. 2:23–25., it was in these important times that the Children of Israel were sighing at the work and crying, because of tribulation; and God heard their wailing, because of entreaty; and God remembered His Covenant, because of the merit of the Fathers. And God saw the children of Israel, because of repentance⁷⁶Pseudo-Jonathan (Ex. 2:25) reads saw and knew as parallels, matters that only God knew or saw: The Eternal saw the pain of the servitude of the Children of Israel and their individual repentance was evident before Him, since no one knew of his neighbor’s., and God knew, because of the term. And so it says⁷⁷Deut. 4:30–31., if you are in trouble, because of tribulation; and all these matters will find you in future times and you will repent, because of repentance; for the Eternal, your God, is a merciful power, because of mercy; He will not let you sink nor destroy you, nor will He forget your Fathers’ Covenant, because of the merit of the Fathers. And so it says⁷⁸Ps. 106:44–46., He saw how they were in trouble, because of tribulation; when He heard their prayer, because of entreaty; and remembered for them His Covenant, because of merit of the Fathers; and consoled them in the abundance of His grace, because of repentance; and He had mercy with them, because of mercy.

¹⁸⁹A parallel text is Pesiqta dR. Cahana,Šuva(ed. Buber p. 162a, Note 102). Similar texts are in Deut. rabba 2, Ruth rabba ad2:14. A quote is in Pirqe R. Eliezer 43. It is written¹⁹⁰2Chr. 33:10–11.: The Eternal spoke to Manasse and to his people but they did not listen. He brought over them the generals of the king[ ]¹⁹¹Both ms. and editio princeps lack “of the king of Assyria”.; they caught Manasse in ḥo̅ḥîm. What are ḥo̅ḥîm? Handcuffs¹⁹²Literally “hand-handcuffs”; probably a hybrid from Greek χείρ “hand” and Latin manicae, -arum (Byzantine μανίκιον, Soph. 732) “handcuffs”. The combined word is not documented in Greek or Latin literature (E.G.).. Rebbi Levi said, they made a bronze mule¹⁹³Interpretation of J. Levy, Dictionary vol. 3 p. 48a, confirmed by Targum. The story is inspired by what is told of Phalaris, tyrant of Agrigentum. for him, put him inside, and started heating it from below. When he realized that he was in real trouble, he did not forget any strange worship but appealed to it. Since this did not help him any, he said, I remember that my father let me read the following verse in the synagogue¹⁹⁴Deut. 4:30–31.: When you are in straits,and all these things will find you in the future,then return to the Eternal,your God, and listen to His voice. For the Eternal, your God,is a merciful power. He will not let you slacken,He will not destroy you,nor will He forget the covenant of your forefathers which He concluded with them. I shall call to Him. If He hears me, it is good; otherwise all faces are the same. The angels on duty closed all windows that Manasse’s prayer should not ascend before the Holy One, praise to Him. The angels on duty said to the Holy One, praise to Him: Master of the Universe, would You receive in repentance a man who worshipped other powers and put up an idol in the Temple Hall? He told them, If I would not receive his repentance, I would close the door in front of all repenting sinners. What did the Holy One, praise to Him, do for him? He dug out a tunnel under His Seat of Glory and accepted his supplication. That is what is written¹⁹⁵2 Chr. 33:13.: He prayed to Him,He had mercy on him, He accepted his supplication, and He returned him. Rebbi Eleazar ben Rebbi Simeon said, in Arabia a tunnel is called ˋatharta¹⁹⁶Probably عا ثور “a dangerous place”. The explanation, quoted in support of the story about the angels, is unnecessary since the word ויעתר also appears in Gen. 25:21.. He returned him to Jerusalem, to his kingship¹⁹⁵2 Chr. 33:13.. How did He return him? Samuel bar Bina in the name of Rebbi Aḥa: He returned him by the wind, as one says, “He returns wind.¹⁹⁷From the daily prayer for rain in the rainy season. The identification of נשב and שוב in a sermon is possible only if the duplication of consonants was no longer audible in speech.” At that moment, Manasse said, there is judgment and there is a judge¹⁹⁸Therefore Manasse died a believer; in the opinion of the author of Chronicles, he has part in the Future World. The Mishnah follows the opinion of the authors of Kings and Jeremiah..