Ezechiele 39:15 Midrash: Ein Yaakov (Glick Edition)

MOED KATTAN (Fol. 5) "And tombs may be marked on the Mo'ed." R. Simon b. Pazzi said: "Whence do we find an intimation [in the Scriptures] that tombs should be marked? It is said (Ezek. 39, 15) When any one seeth a man's bone, there shall be set up a sign by it." "But whence do we infer that tombs were marked prior to Ezekiel?" asked Rabina of R. Ashi. Whereupon R. Ashi replied: "According to your argument, how will you explain the saying of R. Chisda, that the following law was not derived from the Bible until Ezekiel ben Buzi (the prophet) came and taught us (Ezek. 44, 9) No son of the stranger, uncircumcised in heart or in flesh shall enter into my sanctuary. [Wilt thou also ask in this case] 'How do we know this prior to Ezekiel?' We must therefore say that this [fact] was known by tradition and Ezekiel merely supported it by referring it to a [particular] verse. Reasoning accordingly we can explain in this instance that the origin [of the marking of tombs] is known by tradition and Ezekiel merely supported it by referring it to a [particular] verse."

R. Chisda said: "Knowledge of the Torah can be acquired only through means of signs; for it is said (Deu. 31, 19.) Put it in their mouth. Do not read it Sima (put it) but read it Simana (its signs)." When R. Tachlipha heard this in the West (Palestine), he told it to R. Abuhu, who said: "Ye derive it from that passage, but we derive it from the following (Jer. 31, 20.) Set thyself up waymarks, i.e., set up way-marks to the Torah." Whence do we know that the word Tziyun means marks? For it is written (Ez. 39, 15.) Then when anyone seeth a human bone, he will set up a 'Tziyun' around it." R. Elazar said: "[We know it] from the following, (Pr. 7, 4.) And call understanding thy kinswoman, i.e., make a kins-woman of the Torah." Raba said: [This means] "Set a fixed regular (Fol. 55a) time for the study of the Torah." This also is intended by R. Abdimi b. Dosa, who spoke thus: "What is meant by the passage (Deu. 30, 12.) It is not in heaven, neither is it beyond the sea. It is not in heaven means that even if it were in heaven, one would have to ascend to reach it; neither is it beyond the sea, i.e., even if it were beyond the sea, one would have to cross the sea to reach it." Raba said: "It is not in heaven, means that knowledge cannot be found in him who exalts himself [in wisdom] as high as the heavens; Neither is it beyond the sea, means that neither is it with him who considers his opinion as broad as the sea." R. Jachanan said: "It is not in heaven, means that it cannot be found among presumptuous men; Neither is it beyond the sea, means that it cannot be found among travelling merchants and tradesmen."