Talmud su Deuteronomio 4:44

¹⁵⁴Babli 7a. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: What did Mordocai and Esther do? They wrote a letter and sent to our rabbis¹⁵⁵The established rabbinate in the Holy Land, the only one authorized to decree practices valid everywhere.. So they said to them, do you accept upon yourselves these two days every year? They answered them, are not the troubles which come upon us enough, that you want to add to ours the trouble of Haman? They insisted and wrote them a second letter; that is what is written¹⁵⁶Esth. 9:29., to confirm to them this second [Purim]letter. What was written in it? They told them, if this is your fear, already it is written and deposited in Archives¹⁵⁷Greek ’αρχεῑον.: are these not written in the annals of the kings of Media and Persia¹⁵⁸Esth. 10:2.. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: 85 Elders and among them more than 30 prophets¹⁵⁹In Babli sources: 120 Elders. were sorry about this matter. They said, it is written¹⁶⁰Lev. 27:34. Quoted in the same sense in the Babli Šabbat 104a, Yoma 80b, Temurah 16b.: These are the commandments which the Eternal commanded to Moses. These are the commandments which we were commanded by Moses’s saying. So did Moses say to us: No other prophet will reveal to you anything afterwards. And Mordocai and Esther want to introduce something new¹⁶¹Since from the middle of Chapter 9 to the end of the Scroll the rules of Purim are written to be interpreted as biblical laws. This cannot be compared to Ḥanukkah which is a purely rabbinical time of remembrance. Writing new rules of biblical status is a clear violation of the prohibition neither to add nor to subtract(Deut. 4:2). This is a sufficient reason for Sadducees to reject the scroll and the attendant questionable activities.? They did not move from there but discussed [the matter]¹⁶²Corrector’s addition in Babylonian style. until the Holy One, praise to Him, illuminated their eyes and they found it written in the Torah, in Prophets, and in Hagiographs. This is what is written¹⁶³Ex. 17:14., the Eternal said to Moses, write this in a book for remembrance. This is the Torah, as you are saying, this is the Torah which Moses put before the Children of Israel¹⁶⁴Deut. 4:44.. Remembrance are the Prophets, a book of remembrance is being written before Him for those who fear the Eternal,¹⁶⁵Mal. 3:16. etc. In a book are the Hagiographs, Esther’s word confirmed the matter of these Purim days and it was written in a book¹⁶⁶Esth. 9:32..

We have learnt there:⁴³Sanh. 71b (Sonc. ed., p. 488). The assembling of the righteous benefits themselves and the world; the scattering of the righteous harms them and the world. The assembling of the wicked harms themselves and the world; the scattering of the wicked benefits them and the world.⁴⁴Because they are no longer able to join together for evil. When the wicked are uprooted from the world, good comes to the world, as it is stated, And when the wicked perish, there is joy.⁴⁵Prov. 11, 10. When the righteous depart from the world, evil comes to the world, as it is stated, The righteous perisheth, and no man layeth it to heart.⁴⁶Isa. 57, 1. Raba said: Do not say that [this refers only] to the men of his generation who knew him but to the whole world; for it is written. And no man layeth it to heart, and it is written there, The whole land is made desolate, because no man layeth it to heart.⁴⁷Jer. 12, 11. Raba also said: The righteous depart from this world for the sin of neglecting [the study of] the Torah, as it is written, And this is the law which Moses set before the children of Israel.⁴⁸Deut. 4, 44. Higger suggests that the homily is based on the juxtaposition of verses 41-43, which deal with the setting aside of Cities of Refuge for those who killed by accident.

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.