Talmud su Esodo 17:17

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..

MISHNAH: On Ḥanukkah, about the princes¹²¹Num. 7:12–59 (-89), on each day of Ḥanukkah one reads the princes’ offerings for that day of the dedication of the Tabernacle.. On Purim, Amaleq came¹²²Ex. 17:8–16.. On New Moons, on the start of your months¹²³Num. 28:11–15.. For the bystanders, the Creation¹²⁴On each day of the week one reads the corresponding day of Creation; Gen. 1:1–2:3.. On fast days, blessings and curses¹²⁵Either Lev. 26:3–46 or Deut. Chapter 28.. One does not interrupt curses, but one person reads them entirely. On Monday, Thursday, and Sabbath afternoon one reads regularly but they may not count it in the series¹²⁶One reads the start of the portion to be read on the next Sabbath; this has no influence on the text to be read on the Sabbath., as it is said¹²⁷Lev. 23:44., Moses spoke to the Children of Israel about the holidays of the Eternal; the obligation is that each one be read in its time.

MISHNAH: On Ḥanukkah, about the princes¹²¹Num. 7:12–59 (-89), on each day of Ḥanukkah one reads the princes’ offerings for that day of the dedication of the Tabernacle.. On Purim, Amaleq came¹²²Ex. 17:8–16.. On New Moons, on the start of your months¹²³Num. 28:11–15.. For the bystanders, the Creation¹²⁴On each day of the week one reads the corresponding day of Creation; Gen. 1:1–2:3.. On fast days, blessings and curses¹²⁵Either Lev. 26:3–46 or Deut. Chapter 28.. One does not interrupt curses, but one person reads them entirely. On Monday, Thursday, and Sabbath afternoon one reads regularly but they may not count it in the series¹²⁶One reads the start of the portion to be read on the next Sabbath; this has no influence on the text to be read on the Sabbath., as it is said¹²⁷Lev. 23:44., Moses spoke to the Children of Israel about the holidays of the Eternal; the obligation is that each one be read in its time.

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..

MISHNAH: It was when Moses lifted his hands then Israel had the upper hand¹⁰²Ex. 17:11., etc. Do Moses’s hands conduct war or break war? But any time that Israel looked up high and directed their thoughts¹⁰³The insistence on intent is the theme connecting this Mishnah to the preceding. to their Father in Heaven they were dominating, otherwise they were falling.

[42a] What¹³From here to Then came Amalek is the reading of GRA. is the procedure on Purim? If Purim falls on a Sabbath, seven read [the section] of the Sabbath while the eighth reads Then came Amalek.¹⁴Ex. 17, 8-16. The three fast days¹⁵In commemoration of the three days of fasting ordained by Mordecai and Esther (Esth. 4, 16). are not observed on consecutive days but are separated [and observed] on Monday, Thursday and Monday. Our Rabbis in the land of Israel had the custom of fasting after Purim¹⁶Not, as others, before it. on account of [the victory over] Nicanor and his associates,¹⁷This occurred on the thirteenth of Adar, the day before Purim [cf. 1 Macc. VII, 49; 2 Macc. XV, 36; Josephus, Antiq. XII, x, 5], on account of which fasting was prohibited. Nicanor was a Syrian commander who fell in the Maccabean war in the battle of Adasa in 161 b.c.e. and also because the commemoration of sad events is postponed rather than antedated.

On Ḥanukkah we read the section of [the dedication of the altar by] the princes;³⁶Num. 7. On the first day verses 1-17 are read; on the next six days the corresponding offerings; and on the eighth day VII, 54—VIII, 4. on Purim, Then came Amalek;³⁷Ex. 17, 8-16. on the New Moon, And in your new moons;³⁸Num. 28, 11-15. at the ma‘amadoth the account of the creation.³⁹Gen. 1, 1—II, 3, because it is on account of the Temple service that the heaven and earth were created. On the fast days of the Ninth of Ab and the last seven days in connection with droughts,⁴⁰lit. ‘the shutting up of the rains’. we read the section of the blessings and curses;⁴¹Lev. 26, 3-46. but on other fast days And Moses besought,⁴²Ex. 32, 11-14, XXXIV, 1-10. and we read as the hafṭarah Seek ye the Lord.⁴³Isa. 55, 6—LVI, 8. Some say that no hafṭarah is to be read, but the people have adopted the custom of reading the hafṭarah.⁴⁴So GRA. V, M and H omit ‘but’ and ‘of reading the hafṭarah’. There must be no break in the section of curses because it is not proper to end with curses and to begin with curses.⁴⁵Cf. above XII, 1.

We read²³On Purim in the morning service. from Then came Amalek;²⁴Ex. 17, 8-16. and although it consists of only nine verses,²⁵While the general rule is that a reading must consist of not less than ten verses (cf. Rule 7). we do not begin²⁶For the third person called to the Torah. Now Jethro … heard,²⁷Ex. 18, 1, etc., which follows the section beginning Then came Amalek. but the first [to be called up] reads three verses, viz. Then came Amalek … And Moses said … So Joshua did;²⁸ibid. XVII, 8-10. the second reads And it came to pass, when Moses held up his hand … But Moses’ hands … And Joshua discomfited;²⁹ibid. 11-13. the third reads And the Lord said … And Moses built … And he said: The hand upon the throne of the Lord: the Lord will have war.³⁰ibid. 14-16. The scroll of the Torah is then put back in its place, and Blessed be the name of the Lord from this time forth and for ever³¹Ps. 113, 2. and ḳaddish are said;³²V inserts here in parentheses, as also M and H, ‘For there is no reading [of the Torah] which requires ḳaddish until after he restores [the scroll in the ark] except that of the Sabbath alone on account of the mafṭir and over the Prophet. After the scroll of the Torah is put in its place one says ṭaddish; and why ṭaddish? Only to teach’. GRA transposes this to the end of the Rule in an emended version. because neither on New Moons, nor fast days, nor Mondays and Thursdays, nor on the intermediate days of a Festival, nor the eight days of Ḥanukkah, nor Purim is ḳaddish said until after the Torah scroll had been restored to its place, while the people stand and respond ‘Amen, let His great name’, etc.,³³Cf. P.B., p. 75. with devotion and [still] standing. Furthermore, you have no reading that requires a ḳaddish before [the scroll] is put back except that of Sabbath and Festivals alone, [when it is said] before the hafṭarah is read in the Prophet.

R. Huna said: For three readings in the Torah³⁴i.e. when only three persons are called up to the reading of a section, viz. on a Monday or Thursday or at a Sabbath afternoon service. not less than ten verses must be allotted.³⁵Three verses for each of the first two and four for the third. Hezekiah³⁶A Rabbi of that name. explained [the reason:³⁷Why ten verses are required. The number] corresponds to the Ten Commandments. But have we not learned in a Mishnah:³⁸Ta‘an. IV, 3 (Sonc. ed., p. 137). ‘On Sunday [the men of the ma‘amad read] In the beginning³⁹Gen. 1, 1-4. and Let there be a firmament’⁴⁰ibid. 5-8. although they contain not more than eight verses?⁴¹How then could R. Huna rule that a minimum of ten verses was required? R. Iddi said: Kahana and Ashë differ [on the method of procedure],⁴²As how to make ten verses out of eight. one holding that [the reader] goes back, and the other maintaining that he cuts.⁴³This is explained in the continuation. According to him who holds that ‘[the reader] goes back’, he repeats two verses;⁴⁴The second person repeats the last two of the three verses which the first had read. The two, together with the eight, make up the minimum of ten verses. and according to him who maintains that ‘he cuts’, And there was evening and there was morning⁴⁵The second part of each of verses 4 and 8 of Gen. 1. is a verse on its own.⁴⁶So that verses 4 and 8 represent two verses each, bringing the number to ten. But have we not learned in [the same] Mishnah: ‘On Monday [the reading of the ma‘amad was] Let there be a firmament⁴⁷Gen. 1, 6-8, three verses. and Let the waters … be gathered together’?⁴⁸ibid. 9-13, five verses. Now, according to him who holds that ‘[the reader] goes back’, he goes back over two verses, but according to him who maintains that ‘he cuts’, even if he does so, there are not ten⁴⁹Added by GRA, omitted by V, M and H. verses!⁵⁰There would only be nine, since And there was evening, etc., forms the whole of verse 13 and cannot be reckoned as two verses as in the case of verses 5 and 8. R. Polippa b. R. Pariṭ raised an objection before R. Jonah,⁵¹To R. Huna’s ruling. ‘Behold the section of Amalek!’⁵²Ex. 17, 8-16, read on Purim, which consists only of nine verses. ‘This is different’, he replied, ‘since⁵³So GRA, M and H. V reads: ‘he said, No, it is taught, it’. it is the prescribed portion for the day’.⁵⁴This reply could also have been given to the preceding objection, since in Gen. 1, 6-13, if only verse 8 is divided into two, there would be nine verses, as in the section of Amalek. R. Eliezer b. R. Maḳom raised an objection:⁵⁵To R. Huna’s ruling. [It has been taught,] ‘He who reads the hafṭarah from the Prophet shall read not less than twenty-one verses’,⁵⁶Meg. 23a (Sonc. ed., p. 140). From ‘but [if R. Huna’s ruling … to the last one]’ is added by GRA. V omits it but inserts in brackets: ‘It is permitted to skip in a Prophet but not in the Torah, because if [a reader] skipped even one verse by not reading it, and restored the scroll [to the ark] and recited ḳaddish, he must unroll it again, say the benedictions, and read that verse and the two verses which follow it’. This is a repetition of XI, 2, 6. but [if R. Huna’s ruling] is valid, twenty-three verses should be required, ten for the first three,⁵⁷In accordance with R. Huna’s ruling above that ‘for three readings … no less than ten verses must be allotted’. ten for the second three, and three for the last one!⁵⁸Since a minimum of three verses must be read for each person who is called up. No reply is given to the objection, but it is possible to provide the following explanation: Only when no more than three persons are called up is it necessary to allot ten verses, but when the number of persons is more than three, as, e.g., on the Sabbath when not less than seven persons must be called to the Torah, three verses for each person or twenty-one in all are sufficient.

Rabbi Eliezer ben Shamua would say: Let your student’s honor be dearer to you than your own. Honor your friend with the reverence you have for your teacher. And revere your teacher with the reverence you have for Heaven. This teaches that one’s student’s honor should be as important to him as his friend’s honor. Everyone should learn from Moses our teacher, who said to Joshua (Exodus 17:9), “Choose men for us.” He did not say: Choose for me, but “choose for us.” This teaches that Moses treated Joshua like an equal, even though Moses was the master and Joshua was his student. Where do we learn that your friend’s honor should be as dear to you as your teacher’s? From what it says (Numbers 12:11), “Then Aaron said to Moses: Oh, my lord.” But wasn’t Moses his younger brother? Yet this shows that he treated him like a teacher. And from where do we know that your teacher’s honor [should be] as dear to you as the honor of Heaven? From what it says (Numbers 11:28), “And Joshua, who was Moses’ attendant from the time he was young, answered and said: My Lord, Moses, stop them!” For he regarded Moses as equivalent to the Divine Presence itself.
At first they would say: there is grain in Judah, straw in the Galilee, and chaff on the other side of the Jordan. But then they began to say: There is no grain in Judah. There is no straw in the Galilee, but there is chaff. And on the other side of the Jordan, there is neither.

The Holy Blessed One tested our ancestors with ten trials, and they did not emerge whole from any of them. They are as follows: “In the wilderness, on the plain, facing Suf, [between Paran, and Tophel, and Lavan, and Hatzerot, and Di-zahav]” (Deuteronomy 1:1). “In the wilderness”: When they made the Golden Calf, as it says (Exodus 32:8), “They made themselves a molten calf.” “On the plain”: Because of water, as it says (Exodus 17:3), “There the people thirsted for water.” “Facing Suf”: When they rebelled at the Sea of Reeds (and some say: This was the idol that Micah made). Rabbi Yehudah said: They rebelled at the sea, meaning, they rebelled in the sea, as it says (Psalms 106:7), “They rebelled at the Sea of Reeds.” “Between Paran”: With regard to the spies (as it says in Numbers 13:3), “Moses sent them from the wilderness of Paran.” “And Tophel”: These were the frivolous words (tiphlot) they said about the manna. “Lavan”: This was Korah’s mutiny. “Hatzerot”: Because of the quails. So far, that is seven. But in another place (Deuteronomy 9:22) it says, “At Tav’erah, and at Masah, and at Kivrot HaTa’avah.” “Di-zahav”: This is when (Aaron) said to them: Enough (dai) of this golden (zahav) sin which you have committed with the calf! But Rabbi Eliezer ben Ya'akov would say: [Terrible] enough (dai) is this sin that Israel was punished for to last from now until the resurrection of the dead.