Talmud su Salmi 68:78

⁵³Tactate Soferim 16:10. The piece is missing in Tactate Soferim in Maḥzor Vitry. Rebbi Joshua ben Levi said, I never looked into a book of sermon concepts, except that once I looked, and I found written there: The 175 paragraphs where in the Torah is written speech, saying, commandment⁵⁴The number of paragraphs which start with an expression of commandment., correspond to the years of our father Abraham, as it is written, you took gifts from Man⁵⁵Ps. 68:19. Traditionally the Psalm is read as describing the Exodus and the epiphany at Sinai. The gift is the Torah given to Moses., and it is written, the great Man among giants⁵⁶Jos. 14:15.. The 147 songs written in Psalms⁵⁷The number of Psalms if Psalms 1–2, 9–10, 114–115 are combinred. correspond to the years of our father Jacob. This teaches that all praises by which Israel praise the Holy One, praise to Him, correspond to the years of Jacob, as it is said, You are Holy, throning over the praises of Israel⁵⁸Ps. 22:4.. The 123 times Israel answer “halleluiah”⁵⁹In the recitation of “Hallel” (Pss. 113–118) by the reader, the congregation answers every half-verse by “halleluiah”. This form of recitation, described by Maimonides Hilkhot Ḥanukkah 3:12 (Babli Sukkah 38b), still is common among Yemenite congregations. The exact places of response are indicated in the Yemenite Tikālil. correspond to the years of Aaron, Halleluiah, praise God by His holy one⁶⁰Ps. 150:1., Aaron his holy one, for Aaron, the Eternal’s holy one⁶¹Ps. 106:16.. Nevertheless I was frightened in the night⁶²Because of the sin he committed reading the book in which was written what only should be orally transmitted..

They came back and asked him: What is that which is written (Jos. 24:19): “For He is a holy God.” He answered them, it is not written: “they”, but “He,” “He is a jealous God.” His students told him: Teacher, these you pushed away with a stick, what can you answer us? Rebbi Isaac said, He is holy in all kinds of holiness, as Rebbi Yudan said in the name of Rebbi Aḥa: The Holy One, praise to Him, is holy in all kinds of holiness. His speech is in holiness, His throning is in holiness, the baring of His arm is in holiness, God is awesome and majestic in holiness. His way is in holiness, (Ps. 77:14) “God, Your way is in holiness.” His walking is in holiness, (Ps. 68:25) “the course of my God, my King, in holiness.” His throning is in holiness, (Ps. 47:9) “God throned on His holy throne.” His speech is in holiness, (Ps. 60:8) “God spoke [in His holiness].” The baring of His arm is in holiness, (Is. 52:10) “The Eternal bared His holy arm.” He is awesome and glorious in holiness, (Ex. 15:11) “Who is like You, glorious in holiness!”

⁹²Gen. rabba 12(9), 1(7). Babli 16a. Rebbi Yudan the Patriarch asked Rebbi Samuel bar Naḥman: What means that which is written, Prepare a way for the rider on clouds, His name YH, and jubilate before Him⁹³Ps. 68:5.. He told him, there is no place which does not have one appointed over its life⁹⁴An otherwise undocumented feminine of Greek m. βίος “life”.. And who is appointed over the lives of all? The Holy One, praise to Him. His name YH, His name: Βια. Rebbi Eleazar told him, your teacher⁹⁵R. Jonathan. was not explaining in this way, but {a parable} of a king who built a palace on a place of sewers, a place of dung heaps, a place which stinks. One who comes and says, this palace is at a place of sewers, a place of dung heaps, a place which stinks, does he not detract? So he detracts who says, originally the world was water in water⁹The original meaning of דרש “to investigate” has been changed into the later Amoraic-Medieval “to preach” and the interpretation of the Mishnah changed accordingly.. {A parable} of a king’s orchard and an observation deck built on it, to look at it but not to touch⁹⁶The orchard is the world, the observation deck is Scripture, which may be enjoyed but may not be used to gain knowledge of the working of the Creation; forbidding Gnosticism..

What is the fence that Moses made around his words? It says (Exodus 19:10), “The Eternal said to Moses: Go to the people, and keep them holy, today and tomorrow.” But Moses the Righteous did not want to say this to them the way that the Holy Blessed One said it to him. So instead he said this to them (Exodus 19:15): “Prepare yourselves: for three days do not go near a woman.” Moses added an extra day for them on his own. (For this is what) Moses reasoned [to himself]: A man will go be with his wife [on the first day] and then his semen will come out of her on the third day, and then they will be [ritually] impure. And so Israel will receive words of Torah from Mount Sinai while in a state of impurity! Instead, I will add a third day for them (so that no man goes to be with his wife, and no semen will come out of her on the third day), and they will be [ritually] pure (and so they will receive Torah from Mount Sinai in a state of purity).
This is one of the things that Moses decided on his own (as a more strict ruling), and his decision was in accordance with the will of the Omnipresent God. He broke the tablets, and his decision was in accordance with the will of the Omnipresent God. He stayed outside the Tent of Meeting, and his decision was in accordance with the will of the Omnipresent God. He stayed apart from his wife, and his decision was in accordance with the will of the Omnipresent God. How so? He said to himself: If Israel need only remain in a state of holiness for a short period of time, and need only be ready to receive the Ten Commandments from Mount Sinai, and yet the Holy Blessed One said to me (Exodus 19:10), “Go to the people, and keep them holy, today and tomorrow”; then I, who am appointed [to receive the Divine Countenance] every day, at every moment, and do not know when He will speak with me, nor whether it will be during the day or at night – all the more so must I stay apart from my wife! And his decision was in accordance with the will of the Omnipresent God. Rabbi Yehudah ben Beteira said: He did not stay apart from his wife until he was told to straight from mouth of the Almighty, as it says (Numbers 12:8), “Mouth to mouth I speak to him”; that is, mouth to mouth I told him to stay apart from his wife, and so he did. Another opinion also held that Moses did not stay apart from his wife until he was told to straight from the mouth of the Almighty, [but derived it instead from these verses] (Deuteronomy 5:27–28): “Go and tell them to return to their tents,” and then after that it says, “But you stay here with Me.” So [Moses] returned [to God] and stayed apart [from his wife], and his decision was in accordance with the will of the Omnipresent God.
He stayed outside the Tent of Meeting. How so? He said to himself: If my brother Aaron, who was anointed with the anointing oil, and wrapped in [the priestly] garments, and is able to use all these things in a state of holiness, and yet the Holy Blessed One said to me (Leviticus 16:2), “Tell your brother Aaron he may not come any time he wishes into the Sanctuary”; then I, who am never allowed in – all the more so should I stay outside the Tent of Meeting! So he stayed outside the Tent of Meeting, and his decision was in accordance with the will of the Omnipresent God.
He broke the tablets. How so? They say that when Moses went up on High to receive the tablets, he found that they had already been written and set aside during the six days of Creation, as it says (Exodus 32:16), “And the tablets were the work of God, and the writing was God’s writing, engraved there upon the tablets.” (Do not read “engraved” [harut], but “freedom” [herut], for anyone who labors in Torah makes himself a free man.) At that moment, the angels who serve God pinned an accusation on Moses, saying: Master of the World, [it says] (Psalms 8:5–9), “What is the human that You should be mindful of him, the son of man that You should take note of him? You have made him a little less than God, and crowned him with glory and splendor. You have set him up to rule over Your handiwork. The world is beneath Your feet. Sheep and oxen, and all of them, and wild beasts as well. The birds of the heavens, and the fish of the sea.” So they spoke behind Moses’ back and asked: Why is this one, born of an earthly woman, worthy of ascending to the heights? as it says (Psalms 68:19), “You went up to the heights, having taken captives, having taken gifts.” He took them and went down, and was overjoyed. But when he saw that they were disgracing themselves with the Golden Calf, he said to himself: How can I give them these tablets? I will be binding them in serious commandments, and causing them to deserve death from Above! For it is written on these tablets, “You shall have no other gods before Me” (Exodus 20:3). So he started to go back up. The seventy elders saw him and ran after him. He was holding on to one end of the tablets, and they grabbed on to the other end. But Moses’ strength was greater than all of theirs, as it says (Deuteronomy 34:12), “And for all the awesome power that Moses displayed before all of Israel.” (He looked and saw that the writing was flying off them, and he said: How can I give these tablets to Israel? For there is nothing on them! So instead, I will take ahold of them and smash them, as it says [Deuteronomy 9:17], “I grabbed the two tablets, and I cast them out of my two hands, and I broke them.”) Rabbi Yosei HaGalili says: I will give you a parable. To what can this be compared? [It can be compared] to a human king who said to his messenger: Go out and betroth to me a beautiful, gracious maiden, whose deeds are lovely. The messenger went and betrothed such a woman. But after he betrothed her, he went and found her cheating with someone else. He made an instant (a fortiori) judgment with himself and said: If I give her the marriage contract now, she will immediately deserve death. [So let her instead] be released from my master forever. So, too, did Moses the Righteous make an (a fortiori) judgment with himself, and said: How can I give these tablets to Israel and bind them in serious commandments and cause them to deserve death? For it is written upon them (Exodus 22:19), “One who sacrifices to any gods other than the Eternal alone will be put to death.” So instead (I will take ahold of them and smash them, and thereby return the people to good standing, lest Israel say: Where are the first tablets that you brought down? These things are counterfeit! Rabbi Yehudah ben Beteira says: Moses did not break the tablets until he was told to straight from the mouth of the Almighty, as it says [Numbers 12:8], “Mouth to mouth I speak to him” – that is, mouth to mouth I said to him: Break the tablets!) And there are others who say: Moses did not break the tablets until he was told to straight from the mouth of the Almighty, as it says (Deuteronomy 9:16), “I saw there that you had sinned against the Eternal your God.” It says only, “I saw there,” because he saw the writing flying off [the tablets]. Others say: Moses did not break the tablets until he was told to straight from the mouth of the Almighty, as it says (Deuteronomy 10:5), “[The tablets] were there, as the Eternal had commanded me.” It says only, “commanded me,” because [first] he was commanded to [break them], and then he broke them. Rabbi Elazar ben Azariah says: Moses did not break the tablets until he was told to straight from the mouth of the Almighty, as it says (Deuteronomy 34:12), “…that Moses performed before all of Israel.” Just as later on he was commanded and then did, so too here, he was commanded and then did. (Rabbi Akiva says: Moses did not break the tablets until he was told to straight from the mouth of the Almighty, as it says [Deuteronomy 9:17], “I took ahold of the two tablets.” A person can take ahold only of that which he has been permitted by his Creator. Rabbi Meir says: Moses did not break the tablets until he was told to straight from the mouth of the Almighty, as it says [Deuteronomy 10:2], “That [asher] which you broke”: Well done [yishar koach] that you broke them!)¹Rashi says the language of asher, “that,” is like the language of ishur, “permission.” I think it more likely that the text is making a play on words between asher and yishar [koah], “well done.” [trans.]

⁶⁵The parallels are in Ketubot1:1 (Notes 34–42,כ), Ta`aniot4:9 (69b l. 40,ת). Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Jacob bar Idi: A man may not preliminarily marry on a Friday. That means, to make an engagement feast<sup>66</sup>Since this would impinge on the Sabbath meal. It is in order to make the preliminary marriage on Friday and arrange the festive meal as Sabbath meal.. This implies that the preliminary marriage itself is permitted. Samuel says, even on the Ninth of Ab<sup>67</sup>The anniversary of the destruction of both Temples. a preliminary marriage is permitted, lest another forestall him. The argument of Samuel seems inverted. There<sup>68</sup>A similar argument is in the Babli, Mo`ed qaṭan18b., he says, God puts singles in a house; To rise on scales; they all are of vapor!⁶⁹Ps. 68:6, 62:10. This means that marriages are pre-ordained in Heaven. (Lev. rabba29(5).) And here, he says so⁷⁰If marriages are pre-ordained, why should anybody be afraid that another man could snatch the bride preselected for him? Another man might by his prayer cause the Heavenly decree to be changed, but this would lead to the early death of one of the partners of the marriage. Babli Soṭa2a, Sanhedrin22a.? That means, that he should not forestall him in prayer. Even so, it would not be permanent.

⁶⁵The parallels are in Ketubot1:1 (Notes 34–42,כ), Ta`aniot4:9 (69b l. 40,ת). Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Jacob bar Idi: A man may not preliminarily marry on a Friday. That means, to make an engagement feast<sup>66</sup>Since this would impinge on the Sabbath meal. It is in order to make the preliminary marriage on Friday and arrange the festive meal as Sabbath meal.. This implies that the preliminary marriage itself is permitted. Samuel says, even on the Ninth of Ab<sup>67</sup>The anniversary of the destruction of both Temples. a preliminary marriage is permitted, lest another forestall him. The argument of Samuel seems inverted. There<sup>68</sup>A similar argument is in the Babli, Mo`ed qaṭan18b., he says, God puts singles in a house; To rise on scales; they all are of vapor!⁶⁹Ps. 68:6, 62:10. This means that marriages are pre-ordained in Heaven. (Lev. rabba29(5).) And here, he says so⁷⁰If marriages are pre-ordained, why should anybody be afraid that another man could snatch the bride preselected for him? Another man might by his prayer cause the Heavenly decree to be changed, but this would lead to the early death of one of the partners of the marriage. Babli Soṭa2a, Sanhedrin22a.? That means, that he should not forestall him in prayer. Even so, it would not be permanent.

MISHNAH: How does one ‘invite’? If there are three, he says: let us praise⁹¹The changes apply only to the start of the invitation; in all cases one continues with “Him, Whose food we ate”.. If there are three in addition to himself, he says: praise!⁹²Since there are three without him, he may address them without including himself. If there are ten, he says: let us praise our God. If there are ten in addition to himself, he says: praise! There is no difference between ten and ten myriads⁹³This is the majority opinion; the rest of the Mishnah is Rebbi Yose the Galilean’s, as explained at the end of the Mishnah.. If there are a hundred, he says: let us praise the Eternal, our God. If there are a hundred in addition to himself, he says: praise! If there are a thousand, he says: let us praise the Eternal, our God, the God of Israel. If there are a thousand in addition to himself, he says: praise! If there are ten thousand, he says: let us praise the Eternal, our God, the God of Israel, God of Hosts, Who thrones over the Cherubim, for the food that we ate. Rebbi Yose the Galilean says, the praise has to be according to the multitude of the assembled, as it is said (Ps. 68:27): “In assemblies⁹⁴It will be clear in the Halakhah that the difference between the Sages and R. Yose the Galilean is in the interpretation of this word, whether it means “assemblies”, i. e., different assemblies recite different praises, or “choirs” that all sing together. praise God, the Lord, from the root of Israel.”
Rebbi Aqiba said, do we not find in the synagoge that one recites “Praise the Eternal” whether there are many or few? Rebbi Ismael says, “Praise the Eternal, the Praised One!”¹¹⁰This Mishnah is sequel to the preceding one and presents the argument of the Sages against Rebbi Yose the Galilean. The difference in text between the two authorities already was discussed in the preceding Halakhah.

It is written (Neh. 8:6): “Ezra praised the Eternal, the great God.” In what did he declare Him great? He declared Him great by the Explicit Name¹¹³The name YHWH pronounced with the correct vocalization that is unknown to us.. Rav Mattanah said, he declared Him great by a benediction. Rebbi Simon in the name of Rebbi Joshua ben Levi: Why are they called the Men of the Great Assembly¹¹⁴The parallel is in Megillah 3:8; in Babli Yoma 69b it is spelled out that Rav Mattanah means the first benediction of the ‘Amidah that contains the sentence “the Great, Strong, and Awesome God” chosen by the Men of the Great Assembly, and the observation of R. Joshua ben Levi is intended to buttress the argument of Rav Mattanah.? Because they returned the Crown to its former status. Rebbi Phineas said, Moses fixed the formula of benediction, (Deut. 10:17) “the Great, Strong, and Awesome God.” Jeremiah said (Jer. 32:18): “the Great, Strong God,” but he left out “Awesome.” Why did he say “the Strong”? He may rightly be called strong because He sees the destruction and is silent. And why did he not say “the Awesome”? Awesome is only the Temple, as it is said (Ps. 68:36): “Awesome is the Eternal from Your holy place.” Daniel said (Dan. 9:4)¹¹⁵The same expression is used by Nehemiah, Neh. 1:5.: “the Great and Awesome God,” he did not say “the Strong”; His sons are put in neck-irons¹¹⁶Latin collare “neck-iron.”, where is His strength? Why did he say: “the Awesome?” He may well be called “the Awesome” by the wonders He did for us in the fiery oven. But when the Men of the Great Assembly came,they restituted Greatness to its former place, “the Great, Strong, and Awesome God.” Does flesh and blood have power to set limits in these matters? Rebbi Isaac ben Eleazar¹¹⁷There were two sages of this name, one a student of R. Yoḥanan and the other in the fourth generation, a colleague of R. Mana. In the Babli, the statement is attributed to R. Eleazar. said, the prophets know that their God is Truth and they will not fawn before him.

HALAKHAH: “On the same day, Rebbi Aqiba explained: “Then would Moses sing,” etc. ¹²⁹Tosephta Soṭah 6:2–4; Babli 30b/31a. A small part of the text is in Mekhilta dR. Ismael, Shirah, Parashah1 (Mekhilta dR. Simeon bar Ioḥai, p. 72, cf. Note 137). Like a minor who recites the Hallel in school and all repeat every word after him¹³⁰The entire class, until they know Hallel by heart.. Moses said, “I shall sing¹³¹Ex. 15:1.”, and they repeat after him: “I shall sing”. Moses said: “Strength”, and they say: “Strength¹³²Ex. 15:2.”. Rebbi Eliezer the son of Rebbi Yose the Galilean said, like an adult who recites the Hallel in the synagogue, and they repeat the first word¹³³This is prescribed by the Babli, Sukkah 38b, and retained in the Yemenite balādī rite, where the congregation answer hallelujah (the first word of Ps. 113) at each caesura and end of sentence. The Galilean Amoraic way was for several people to recite the Hallel, with each of them saying half a verse (Berakhot 8:9 fol. 12c, Megillah 1:11 fol. 72a).. Moses said, “I shall sing”, and they repeat: “I shall sing”. Moses said: “My strength”, and they repeat after him: “I shall sing”. Rebbi Yose the Galilean says, when our forefathers were in the sea, the toddler was resting on his mother’s knees and the baby was suckling from his mother’s breast; but when they saw the Divine Glory, the toddler lifted his head from his mother’s knees and the baby took away his mouth from his mother’s breast; they opened their mouths in song and praise and said, “that is my God and I shall declare Him Beautiful¹³²Ex. 15:2.”. Rebbi Meïr said, even the fetuses were saying a song from their mothers’ wombs, as it is said: “¹³⁴Ps. 68:27. In Mishnaic Hebrew, מָקוֹר means the female womb; cf. Lev. 20:18. In choirs praise God, the Eternal from the source of Israel.” Rebbi Nehemiah said, when our forefathers rose from the sea they saw the corpses of the sinners who had subjected them to hard, forced labor, all of them dead corpses thrown on the sea shore. They wanted to sing and the holy spirit rested upon them. Even the most insignificant in Israel sang the song just as Moses did. That is what is written: “¹³⁵Is. 63:11. The verse ends: “Where is He Who put His Holy Spirit in their midst.” He remembered the days of old, Moses, his people; where is He Who raised them from the sea?” It is not written “the sheeps’ shepherd” but “His sheeps’ shepherd”; this teaches that He turned all of them into shepherds¹³⁶Since the first half of the verse equates Moses and His people, the singular of the second clause is taken as collective..

HALAKHAH: Rebbi Joshua ben Levi said, that is a building of enjoyment. But if his wall was inclined, he tears it down and rebuilds it. Samuel said, the wall where he sleeps³⁵¹Chapter 1, Notes 247–248.. ³⁵²The following is in Yom Tov 5:2 (Notes 65–70), Ketubot 1:1 (Notes 34–42). Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Jacob bar Idi: A man may not preliminarily marry on a Friday. That means, to make an engagement feast³⁵³Since this would impinge on the Sabbath meal. It is in order to make the preliminary marriage on Friday and arrange the festive meal as Sabbath meal.. This implies that the preliminary marriage itself is permitted. Samuel says, even on the Ninth of Av a preliminary marriage is permitted, lest another forestall him. The argument of Samuel seems inverted. There³⁵⁴Ps. 68:7, 62:10. This means that marriages are pre-ordained in Heaven. (Lev. rabba 29(5), Babli Mo`ed qaṭan 18b.), he says, God puts singles in a house; To rise on scales; they all are of vapor! And here, he says so³⁵⁵If marriages are pre-ordained, why should anybody be afraid that another man could snatch the bride preselected for him? Another man might by his prayer cause the Heavenly decree to be changed, but this would lead to the early death of one of the partners of the marriage. Babli Soṭa 2a, Sanhedrin 22a.? That means, that he should not forestall him in prayer. Even so, it would not be permanent.

There are Tannaim who state, he opens, looks, rolls up, and recites the benediction. There are Tannaim who state, he opens, looks, and recites the benediction. Rebbi Ze`ira, Abba bar Jeremiah, Rav Mattanah in the name of Samuel, Practice follows him who said, he opens, looks, and recites the benediction¹⁵⁹A person who comes to read from the Torah must first recognize the place from which he is going to read and then pronounce the benediction. The Babli 32a explains that the first opinion (attributed to R. Meïr) requires him to close the scroll so people should not think that the benediction is written in the text. The second opinion (attributed to R. Jehudah) notes that everybody knows the benediction by heart and therefore will know that the benediction is not written in the scroll.. And what is the reason? When he opened it, the entire people stood up¹⁶⁰Neh. 8:5.. What is written afterwards? ¹⁶¹From here on there is a parallel in Berakhot 7:4, 11c line 29 ff.Ezra praised the Eternal, the Great God¹⁶²Neh. 8:8.. In what did he declare Him great? Rebbi Giddul said, by the explicit Name. Rav Mattanah said, he declared Him great by the benediction. Rebbi Simon in the name of Rebbi Joshua ben Levi: Why are they called the men of the Great Assembly? Because they re-instituted the grandeur to its old glory¹⁶³Babli Yoma 69b.. Rebbi Phineas said, Moses instituted the prayer formula, the God, the Great, the Strong, and the Awesome¹⁶⁴Deut. 10:17, incorporated into the first benediction of the Amidah.. Jeremiah said, the Great and Strong God¹⁶⁵Jer. 32:18.; he did not mention “the Awesome”. Why is He strong? He is appropriately called strong since He sees the destruction of His Temple and is silent. Why did he not mention “Awesome”? Awesome is only the Temple, as it is written, God Awesome in Your Sanctuary¹⁶⁶Ps. 68:36.. Daniel said the Great and Awesome God¹⁶⁷Dan. 9:4.. Why did he not mention “the Strong”? His sons are delivered to iron collars¹⁶⁸Latin collare.; where is His strength? But why does he say, Awesome? He is appropriately called awesome by the awesome deeds he made for us in the fiery oven. But when the men of the Great Assembly arose they re-instituted the grandeur to its old glory: But now, our God, the Power, the Great, the Strong, and the Awesome, keeper of Covenant and grace, may it not be little in Your eyes¹⁶⁹Neh. 9:32., etc. But does flesh and blood have the power to state limits in these matters¹⁷⁰Is it possible to ascribe criticism of God to Prophets and Sages?? Rebbi Isaac bar Eleazar said, the prophets know that their God is truthful and they do not flatter him.

²⁴⁹The parallels are in Ketubot1:1 (Notes 34–42), Yom Tov5:2 (Notes 65ff.) Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Jacob bar Idi: A man may not preliminarily marry on a Friday. That means, to make an engagement feast²⁵⁰Since this would impinge on the Sabbath meal. It is in order to make the preliminary marriage on Friday and arrange the festive meal as Sabbath meal.. This implies that the preliminary marriage itself is permitted. Samuel says, even on the Ninth of Ab²⁵¹The anniversary of the destruction of both Temples. a preliminary marriage is permitted, lest another forestall him. The argument of Samuel seems inverted. There²⁵²A similar argument is in the Babli, Mo`ed qaṭan18b., he says, God puts singles in a house; To rise on scales; they all are of vapor!²⁵³Ps. 68:6; 62:10. This means that marriages are pre-ordained in Heaven. (Lev. rabba29(5).) And here, he says so²⁵⁴If marriages are pre-ordained, why should anybody be afraid that another man could snatch the bride pre-selected for him? Another man might by his prayer cause the Heavenly decree to be changed, but this would lead to the early death of one of the partners of the marriage. Babli Soṭa2a, Sanhedrin22a.? That means, that he should not forestall him in prayer. Even so, it would not be permanent.

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.

R. Joshua b. Levi said: I have never looked into a book of ’aggadta except once when I looked and found written therein that the one hundred and seventy-five sections of the Torah,⁴⁷i.e. the Pentateuch. in which occurs any expression of speaking, saying or commanding, correspond to the number of years of our father Abraham;⁴⁸Abraham lived 175 years (Gen. 25, 7). for it is written, Thou hast ascended on high, Thou hast led captivity captive; Thou hast received gifts⁴⁹Explained as the Torah given to Moses as a gift from God. for the sake of the man,⁵⁰viz. Abraham. Ps. 68, 19, E.V. among men. and it is also written, The greatest man⁵¹Also explained of Abraham. among the Anakim.⁵²Josh. 14, 15. On this account the Rabbis instituted one hundred and seventy-five orders in the Torah [to be read in public worship] every Sabbath⁵³Completing the entire Pentateuch in 175 weeks, or three and a half years: fifty orders or sections in one year. This was the Jerusalem practice. In Babylon and at the present time the Pentateuch is completed every year. [as regularly as the] continual burnt-offering.⁵⁴Cf. Num. 28, 10.