Talmud su Esodo 33:24

HALAKHAH: “There are four main categories of damages,” etc. The bull means the horn, as is written: “If a man’s bull smite another person’s bull,⁹Ex. 21:35.” etc. So far a harmless animal¹⁰It has no history of attacking other animals. The owner only has to pay half the damage caused.. From where a notorious [dangerous] one¹¹For which full damages have to be paid.? “Or it was known that it be a goring bull,¹²Ex. 21:36.” etc. The pit, “if a man open a pit,” etc.; “the pit’s owner has to pay,³A person digging a pit in the public domain is responsible for any damage caused by his action; Ex. 21:33–34.” etc. The devourer: “If a person causes a field or a vineyard to be despoiled by sending his animals;¹³Ex. 22:4. The meaning of יַבְעֵר is in doubt because of lack of parallels. It might as well be referring to damage by excessive grazing as to destruction by trampling.” this is the foot as it is written¹⁴Is. 32:20. The same explanation of Ex. 22:4 by Is. 32:20 is in the Babli, 2b.: “Those who send the foot of bull and donkey.” And it is written¹⁵Is. 5:5.: “Remove its cover and it will be despoiled,” that is the tooth, “tear down its fence and it will be trampled,” that is the foot. And the setting on fire, as it is written⁵Ex. 22:5.: “If fire starts and finds thistles,” etc.

³²Babli 53a. The entire Yerushalmi text is copied there by R. Ḥananel. Rebbi Joḥanan in the name of Rebbi Hoshaia: one adds a limb to it. ³³The text is parallel to Sanhedrin 11:6, Notes 68–69. He lifted his eyes and looked at him. He told him, why are you looking at me? Do I need you that you enjoy it? Thirteen years he went and came before his teacher even though he did not need him. Rebbi Samuel in the name of Rebbi Zeˋira: Was it not enough for him to have paid his respects to his teacher since anybody who pays his respects to his teacher is as if he paid his respects to the Divine Presence. Rebbi Berekhiah, Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba. It is written³⁴Ex. 33:7. and Moses would take the Tent, etc. How far away was it? One mil³⁵2’000 cubits. Ex. rabba 45(4).. It is not written “and it was that anybody asking Moses” but and it was that anybody asking the Eternal. From here that anybody visiting his teacher is as if he was visiting the Divine Presence. Rebbi Ḥelbo, Rebbi³⁶Read: Rav. Ḥuna in the name of Rav: It is written³⁷1K. 17:1. The verse continues: By the Living Eternal … before Whom I stood., Eliahu from Tisbe said, etc. Was not Eliahu the ruler³⁸Greek τύραννος, ὁ (Arukh טרן 3). of the prophets? But it teaches that all the time he was standing before his teacher Aḥiyya from Shilo it was as if he stood before the Divine Presence. Rebbi Ḥelbo in the name of those of the House of Shilo: Even when Eliahu wanted water for his face Elisha would put it on his hands. What is the reason? Here is Elisha ben Shafaṭ³⁹2K. 3:11., it is not written here “who studied Torah”, but who poured water on Eliahu’s hands. It is written⁴⁰IS. 3:1.: The lad Samuel was serving the Eternal before Eli. Did he not only serve Eli? But this teaches that all service which he rendered before his teacher Eli was as if he rendered if before the Divine Presence. Rebbi Ismael stated⁴¹Ex. 18:12. Mekhilta dR. Ismael Yitro Parašah 1 (ed. Horovitz-Rabin p. 196).: And Aaron and all the Elders of Israel came to eat bread with Moses’s father-in-law before god. Did they eat before God? But from here that anyone who receives a friend⁴²In editio princeps of Mekhilta: Sages; similarly Babli Berakhot 64a. is as if he received the Divine Presence.

⁶⁹Tanḥuma Ki Tissa26, Babli Qiddušin33b. A slightly differently arranged text is Bikkurim3:3. This text shows that the corrector’s addition [in brackets] is from B; it is missing in the Yerushalmi sources and M. It is written⁷⁰Ex. 33:8., they looked after Moses until he reached the Tent. Two Amoraim, one says for shame, the other one says for praise. He who says for shame, “look at the thigh, look at the feet, look at his flesh. He eats from the Jews, and drinks from the Jews, everything he has is from the Jews.” He who says for praise, to see the just ones is meritorious [great for one who was worthy to see him.]

BARAITHA.¹For the Baraithoth in this chap. cf. DEZ I. R. Judah [the Prince] said: The way of the disciples of the wise is to be meek and lowly of spirit.
GEMARA. Whence is this derived? For it is written, Seek ye the Lord, all ye humble of the earth, that have executed His ordinance; seek righteousness, seek humility. It may be ye shall be hid in the day of the Lord’s anger.²Zeph. 2, 3. When our holy Rabbi³i.e. R. Judah the Prince. Cf. Ḥag. 4b (Sonc. ed., p. 17) where this is attributed to R. Ammi. came to this verse, he cried out and wept [because it stated,] Seek righteousness, seek humility, and perhaps!⁴Even then salvation is only problematical, the text stating it may be, etc. Woe to the creatures who think that death is a place of refuge and declare, ‘How many iniquities we are able to guard ourselves against!’⁵Since when we die we are safe from punishment. R. Isaac b. Parnak said: All man’s sins are engraven in his bones and all his merits are inscribed on his right hand, so that you shall not say that their sins are recorded and their merits are not. Whence [is this learnt]? As it is stated, The Lord is thy keeper, the Lord is thy shade upon thy right hand.⁶Ps. 121, 5, shade, meaning divine protection, in reward for a person’s merits; cf. ibid. XCI, 1.
R. Joshua b. Levi said: It is necessary for a man to take these words to heart, and then he will repent of his own accord. Come and see what is written, For, lo, He that formeth the mountains, and createth the wind, and declareth unto man what is his thought [siḥo].⁷Amos 4, 13. In the hour of his death man is reminded even of his least important talk [siḥah]. How is this? When a man is about to die, three Ministering Angels come to him:⁸Cf. ‘A.Z. 20b (Sonc. ed., p. 105). one is the Angel of Death, the second is a scribe and the third the angel who has been given authority over him who says to him, ‘Arise, your appointed time has come’. He replies, ‘I will not come; my appointed time has not yet arrived’. Thereupon the scribe sits down and calculates his days and years. Immediately the human being opens his eyes and, seeing the Angel of Death, trembles and falls upon his face. The Sages said: The Angel of Death extends in length from one end of the world to the other; from the sole of his foot to the top of his head he is [covered] all over with eyes; his clothing is of fire, his feet are of fire, and on the fiery sword in his hand hangs a drop of gall. From this [drop of gall] man dies, from it [the corpse] decomposes, from it his face becomes sallow, and he does not die until he beholds the Holy One, blessed be He; as it is stated, For man shall not see Me and live,⁹Ex. 33, 20. [meaning,] in their lifetime they do not see Me, but at their death they do see Me, as it is stated, All they that go down to the dust shall kneel before Him.¹⁰Ps. 22, 30. Forthwith man testifies against himself all that he had done in this world. His mouth testifies and the Holy One, blessed be He, seals [his testimony], as it is stated, By Myself have I sworn, the word is gone forth from My mouth in righteousness, and shall not come back.¹¹Isa. 45, 23. Therefore it is necessary that a man should reflect upon his latter end, as we have learnt: R. Leviṭas, a man of Jabneh, said: Be exceedingly lowly of spirit, since the hope of man is but the worm.¹²Aboth IV, 4 (Sonc. ed., p. 45). Hence our Rabbis taught: [The way of the disciples of the wise is to be] meek and lowly of spirit.

Rebbi Ḥizqia, Rebbi Ḥanina the son of Rebbi Abbahu, in the name of Rebbi Eudaimon from Haifa: For an Elder four cubits; once he passed one sits down. The High Priest, from the moment one sees him until he disappears from view.⁴⁰The statement is quoted in the Babli, Qiddušin 33b, with the head of the rabbinic court instead of the High Priest. What is the reason? (Ex. 33:8) “It was, when Moses went to the tent, the entire people rose, etc.” Two Amoraïm⁴¹In the Babli, Qiddušin 33b, they are identified as R. Ammi and R. Isaac Nappaḥa., one as praise and one as shame. The one who says, as praise: To see the just person and acquire merit. The one who says, as shame: Look at his thighs, look at his feet, he eats from the Jews, he drinks from the Jews, all he has is from the Jews.

Rebbi Ḥizqia, Rebbi Ḥanina the son of Rebbi Abbahu, in the name of Rebbi Eudaimon from Haifa: For an Elder four cubits; once he passed one sits down. The High Priest, from the moment one sees him until he disappears from view.⁴⁰The statement is quoted in the Babli, Qiddušin 33b, with the head of the rabbinic court instead of the High Priest. What is the reason? (Ex. 33:8) “It was, when Moses went to the tent, the entire people rose, etc.” Two Amoraïm⁴¹In the Babli, Qiddušin 33b, they are identified as R. Ammi and R. Isaac Nappaḥa., one as praise and one as shame. The one who says, as praise: To see the just person and acquire merit. The one who says, as shame: Look at his thighs, look at his feet, he eats from the Jews, he drinks from the Jews, all he has is from the Jews.

The incident of Reuben⁴⁸Gen. 35, 22. is read⁴⁹In the public lection of the Scriptures. but not translated.⁵⁰Out of respect for the memory of Reuben. In the ancient Synagogues, the readings from the Scriptures were rendered into Aramaic by an official for the benefit of those who were unable to follow the Hebrew. The story of Tamar⁵¹Gen. 38. is both read and translated.⁵²So GRA and H in agreement with Meg. 25a (Sonc. ed., p. 151). V inserts the negative before both verbs. The reflection on Judah’s behaviour is mitigated by his frank confession. The first [account of] the golden calf⁵³Ex. 33, 1-20. is read and translated,⁵⁴Since the sin was forgiven (Meg. 25b, Sonc. ed., p. 152). the second⁵⁵ibid. 21-25 according to Meg. loc. cit. (Sonc. ed., p. 153). is read but not translated.⁵⁶Because of the statement and there came out this calf (ibid. 24) which seems to indicate that the calf had abnormal powers.

At that time, Moses asked to die as Aaron had died, because he saw the great honor Aaron was given at the funeral procession, with rows and rows of angels eulogizing him. But did he actually say this to someone? No, he just said it to himself. Yet the Holy Blessed One heard his whisper, as it says (Deuteronomy 32:51), “And you will die on the mountain that you go up on, and be gathered to your people, just as your brother Aaron died on Mount Hor.” From this you learn that he asked to die as Aaron had died.
At that time, [God] said to the Angel of Death: Go, bring me the soul of Moses. The Angel of Death went and stood before him, and said: Moses, give me your soul. But he scowled at him [and said: The place I sit, you have no right to even stand – and you ask me to give you my soul? So he scowled at him] and chased him away with a rebuke.
The Holy Blessed One said again to the Angel of Death: Go, bring me the soul of Moses.
Finally, the Holy Blessed One said to Moses: Moses! You’ve had enough of this world. The World to Come has been prepared for you since the six days of creation. As it says (Exodus 33:22), “God said, here is a place near Me; stand on that rock.” The Holy Blessed One took Moses’ soul and stored it under the Throne of Glory. (As it says [I Samuel 25:29], “And the soul of my master will be bound up in the bond of life.”) And when He took it, He did it with a kiss. As it says (Deuteronomy 34:5), “[Moses died…] by the mouth of God.” And not only Moses’ soul is stored under the Throne of Glory, but also the souls of all the righteous are stored there! As it says (I Samuel 25:29), “[If anyone sets out to pursue you and seek your life], the soul of my master will be bound up in the bond of life.” Could it be that the souls of the wicked are there, too? The verse continues: “but He will fling away the lives of your enemies like a slingshot.” [(To what can this be compared?) It can be compared to someone who takes a stone and places it in a sling;] even though he flings it from place to place, he does not know where it will land. So it is for the souls of the wicked, which cast about and go wandering the world, and have no place to rest.
The Holy Blessed One said again to the Angel of Death: Go, bring me the soul of Moses. He went back to the place, and looked for Moses, but could not find him. He went to the Great Sea and said to it: Did Moses come here? And it said: I have not seen him since the day that Israel passed through me. He went to the mountains and hills and asked them: Did Moses come here? [They said to him: We have not seen him since the day that Israel received the Torah on Mount Sinai. He went down to the Underworld and to Oblivion said to them: Did Moses come here? They said: We have heard his name, but we have never seen him. He went and asked the angels: Did Moses come here?] They said to him: God knows his path and his place. God stored him away for the World to Come, and no living creature knows where. As it says (Job 28:12–14, 22), “Where will wisdom be found, and where is the place of understanding? No human knows its measure, and it cannot be found in the land of the living. The Deep says, it is not in me, and the sea says it is not by me…. Oblivion and Death say: in our ears we heard a rumor.” Even Joshua was sitting in despair over Moses [for he did not know where he was], until the Holy Blessed One said to him: Joshua, why are you in despair over Moses? For “Moses My servant is dead.” (Joshua 1:2).

At that time, Moses asked to die as Aaron had died, because he saw the great honor Aaron was given at the funeral procession, with rows and rows of angels eulogizing him. But did he actually say this to someone? No, he just said it to himself. Yet the Holy Blessed One heard his whisper, as it says (Deuteronomy 32:51), “And you will die on the mountain that you go up on, and be gathered to your people, just as your brother Aaron died on Mount Hor.” From this you learn that he asked to die as Aaron had died.
At that time, [God] said to the Angel of Death: Go, bring me the soul of Moses. The Angel of Death went and stood before him, and said: Moses, give me your soul. But he scowled at him [and said: The place I sit, you have no right to even stand – and you ask me to give you my soul? So he scowled at him] and chased him away with a rebuke.
The Holy Blessed One said again to the Angel of Death: Go, bring me the soul of Moses.
Finally, the Holy Blessed One said to Moses: Moses! You’ve had enough of this world. The World to Come has been prepared for you since the six days of creation. As it says (Exodus 33:22), “God said, here is a place near Me; stand on that rock.” The Holy Blessed One took Moses’ soul and stored it under the Throne of Glory. (As it says [I Samuel 25:29], “And the soul of my master will be bound up in the bond of life.”) And when He took it, He did it with a kiss. As it says (Deuteronomy 34:5), “[Moses died…] by the mouth of God.” And not only Moses’ soul is stored under the Throne of Glory, but also the souls of all the righteous are stored there! As it says (I Samuel 25:29), “[If anyone sets out to pursue you and seek your life], the soul of my master will be bound up in the bond of life.” Could it be that the souls of the wicked are there, too? The verse continues: “but He will fling away the lives of your enemies like a slingshot.” [(To what can this be compared?) It can be compared to someone who takes a stone and places it in a sling;] even though he flings it from place to place, he does not know where it will land. So it is for the souls of the wicked, which cast about and go wandering the world, and have no place to rest.
The Holy Blessed One said again to the Angel of Death: Go, bring me the soul of Moses. He went back to the place, and looked for Moses, but could not find him. He went to the Great Sea and said to it: Did Moses come here? And it said: I have not seen him since the day that Israel passed through me. He went to the mountains and hills and asked them: Did Moses come here? [They said to him: We have not seen him since the day that Israel received the Torah on Mount Sinai. He went down to the Underworld and to Oblivion said to them: Did Moses come here? They said: We have heard his name, but we have never seen him. He went and asked the angels: Did Moses come here?] They said to him: God knows his path and his place. God stored him away for the World to Come, and no living creature knows where. As it says (Job 28:12–14, 22), “Where will wisdom be found, and where is the place of understanding? No human knows its measure, and it cannot be found in the land of the living. The Deep says, it is not in me, and the sea says it is not by me…. Oblivion and Death say: in our ears we heard a rumor.” Even Joshua was sitting in despair over Moses [for he did not know where he was], until the Holy Blessed One said to him: Joshua, why are you in despair over Moses? For “Moses My servant is dead.” (Joshua 1:2).

HALAKHAH: ⁶⁵This Halakhah is preserved only in G, but it is quoted in the name of the Yerushalmi in the book האמונה והבטחון “Faith and Trust” from the cabbalistic circle of Nachmanides [Chapter 15; in H. D. Chavel’s edition of The Works of Nachmanides, vol. 2 (Jerusalem 1964) p.399.] Parallel texts are in Gen. rabba 68(10), copied in Yalqut Shimony 117, and Pesiqta rabbati Ten Commandments (ed. Ish-Shalom p. 104b). It is of great theological significance in that it proclaims not only God’s Omnipresence but also His Existence outside of space and time and the possibility of the simultaneous existence of an infinity of different worlds.[“Rebbi Ḥananiah ben Aqashiah says: The Holy One,praise to Him,wanted etc.” Why does one use a substitute name for the Name of the Holy One, praise to Him, and calls Him Place? To say that He is the Place of the world but the world is not His place. ⁶⁶In Gen. rabba and Pesiqta, they are credited with the statement of the preceding paragraph. “Faith and Trust” quotes the text here. Rebbi Ḥuna in the name of Rebbi Immi: It is written⁶⁷Deut. 33:27. In Gen. rabba and Pesiqta quoted by R. Isaac., dwelling is the Primordial God, to say that He is the dwelling of the world but the world is not His dwelling. Rebbi Yose ben Ḥalaphta said, it is written: ⁶⁸Ex. 33:21. In Gen. rabba and Pesiqta quoted by R. Huna, R. Immi but Yalqut R. Yose ben Halafta.The Eternal said, there is a place with Me; to say that He is the Place of the world but the world is not His place. Rebbi Isaac said, it is written⁶⁹Ps. 68:18. In Gen. rabba quoted by R. Isaac; anonymous in Pesiqta, missing in Yalqut. In Emunah weBittahon R. [ ] in the name of R. Jacob.: The Eternal is there, Sinai in the Holy. Would “the Holy in Sinai” not have been more reasonable? To say that He is the Place of the world but the world is not His place. ⁷⁰In Gen. rabba in the name of R. Abba bar Yudan, in Pesiqta more elaborated, in the name of R. Yudan, anonymous in Yalqut. Rebbi Yudan said, [a parable of] a hero riding on a horse with his weapons hanging down at both sides. It is not that the horse puts up with the hero, but the hero puts up with the horse.

Ben Azzai would say: When someone’s mind is calm as a result of the wisdom they have acquired, that is a good sign. When someone’s mind is not calm as a result of the wisdom they have acquired, that is a bad sign. When someone’s mind is calm in the face of his desire, that is a good sign. When someone’s mind is not calm in the face of his desire, that is a bad sign. When the sages look kindly upon someone (at the time of his death), that is a good sign. When the sages do not look kindly upon someone, that is a bad sign. When someone is facing upward [at the time of his death], that is a good sign. When someone is facing downward, that is a bad sign. When someone looks people in the eye, that is a good sign. When someone avoids looking people in the eye, that is a bad sign. When someone’s face shines, that is a good sign. When someone’s face is gloomy, that is a bad sign.
At the hour of Rabban Yohanan ben Zakkai’s death, he raised his voice and cried. His students said to him: Rabbi! You are a tall pillar, a light to the world, a mighty hammer; so why do you cry? He said to them: Am I going to face a human king? If he were angry with me, it would be only in this world. And if he imprisoned me or killed me, it would be only in this world. And what’s more, I would be able to pacify him with words, or bribe him with money. But no, I am going to face the King of all kings, the Holy Blessed One. And if He is angry with me, it will be in this world and in the World to Come. And what’s more, I cannot pacify Him with words or bribe Him with money. So I have two paths before me: one that leads to Paradise, and one that leads to Gehenna, and I do not know if He will force me into Gehenna or bring me into Paradise. For the verse says about Him (Psalms 22:30), “All who go down into the dirt will submit before him.” (With regard to Moses, it says that he breathed his last breath and died, and was gathered to his people.) It also says (Exodus 33:23), “I will remove my hand.” And then it says (Ezekiel 2:10), “And He spread it out before me, and it had writing on the front and on the back.” “On the front” refers to this world; “on the back” refers to the World to Come. Another interpretation: “On the front” refers to the sufferings of the righteous in this world and the tranquility of the wicked in this world. “On the back” refers to the reward for the righteous in the Future to Come, and the punishment for the wicked in Gehenna.
[The verse from Ezekiel continues:]“And on it were written lamentations, dirges, and woes” (Ezekiel 2:10). “Lamentations” refers to the punishment of the wicked in this world, as it says (Ezekiel 32:16), “This is the lamentation with which they shall lament for her; the women of the nations shall lament for her.” “Dirges” refers to the reward for the righteous in the Time to Come, as it says (Psalms 92:4), “Upon the ten-stringed instrument, and upon the lyre and the dirge of the harp.” “Woe” refers to the punishment of the wicked in the World to Come ,as it says (Ezekiel 7:26), “Woe will come upon woe, rumor upon rumor.”
He would also say: Clear your house of impurity, and prepare a chair for Hezekiah, king of Judah.