Talmud su Esodo 17:9

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..

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.