Talmud su Cantico dei cantici 5:78

How were the tablets written? Rebbi Ḥanania ben Gamliel says, five on one tablet each⁴¹This minority opinion is everywhere accepted in depictions of the tablets.. But the rabbis say, ten on each tablet, as it is written⁴²Deut. 4:13.: He informed you of His covenant which He had commanded you to do, the ten words, ten on each tablet. Rebbi Simeon ben Yoḥai⁴³The name tradition here is very varied. said, twenty on each tablet, as it is written: He informed you of His covenant which He had commanded you to do, the ten words, twenty on each tablet⁴⁴Ten on the top, ten on the bottom.. Rebbi Simai says, forty on each tablet, as it is written, on each side they were written⁴⁵Ex. 32:15., a square⁴⁶Greek τετράγωνον. He holds that the tablets were cubes, top and bottom empty and identical writing on each of the faces.. Ḥananiah, the son of Rebbi Joshua’s brother, says: Between every two commandments, the details and the letters [of the Torah] were written. Filled with tarsis⁴⁷Cant. 5:14. His hands are golden cylinders, inlaid with tarsis, the cylinders being Torah scrolls (Cant. rabba5:12). The Palestinian Targum to Ex. 28:20, 39:13 translates taršiš by כְּרוֹם יַמָּא רַבָּא ”the color of the Great Sea.“ One may assume that the scribe of the Yerushalmi did not understand the Greek χρω̅μα “color” and shortened it to .כְּ. The Targum to Cant. translates taršiš by the Syriac/Pahlevi word פֵּירוֹזַג (Farsi פירוזה) “turquoise”. The sentence is missing in the Genizah text and in B., like the Great Sea⁴⁸. When Rebbi Simeon ben Laqish had occasion to discuss this verse, he said, Ḥananiah, the son of Rebbi Joshua’s brother, did teach us correctly. Just as in the sea there are small waves between a large wave and the next, so between any two commandments there are the details and the letters of the Torah.

How were the tablets written¹¹⁶In Ex. rabba 47(10) (a somewhat suspect source), the opinions are attributed to R. Jehudah and R. Neḥemiah. In Mekhilta dR. Ismael (Yitro Masekhta dibeḥodeš 8), Cant. rabba on 5:14, Tanḥuma Eqeb 9, Tanḥuma Buber Ki Tissa 20, Pesiqta rabbati 21(7), the first two opinions given here.? Rebbi Ḥanania ben Gamliel says, five on one tablet each. But the rabbis say, ten on each tablet, as it is written¹¹⁷Deut. 4:13. The verse ends: “He wrote them on two stone tablets.” The emphasis on two tablets is taken to mean that the Ten Commandments were written twice, once on each of the tablets.: “He informed you of His covenant which He had commanded you to do, the ten words”, ten on each tablet. Rebbi Simeon ben Ioḥai said, twenty on each tablet, as it is written¹¹⁸It is difficult to see what this quote means. A more appropriate quote would have been Ex. 32:15: “The tablets were written on both sides, on each side they were written.”: “He informed you of His covenant which He had commanded you to do, the ten words”, twenty on each tablet. Rebbi Simai says, forty on each tablet, as it is written, “on each side they were written,” a square¹¹⁹Greek τετράγωνον “a square”. He seems to think that the tablets were cubes, an opinion not found elsewhere. Ḥananiah, the son of Rebbi Joshua’s brother¹²⁰His name was Ḥananiah ben Ḥananiah, which shows that he was a posthumous child. Names indicating this kind of bad luck are usually replaced by circumlocutions; cf. E. und H. Guggenheimer, Etymologisches Lexikon der jüdischen Familiennamen, München 1996, p. xviii; Jewish Family Names and Their Origins, Hoboken 1992, p. xviii., says: Between every two commandments, the details and the letters [of the Torah] were written. “Filled with taršiš¹²¹Cant. 5:14. “His hands are golden cylinders, inlaid with taršiš,” the cylinders being Torah scrolls (Cant. rabba 5:12), cf. Note 108. The Palestinian Targum to Ex. 28:20, 39:13 translates taršiš by כרוֹם יַמָּא רַבָּא “the color of the Great Sea.”. One may assume that the scribe of the Yerushalmi did not understand the Greek כרוֹם χρῶμα “color” and shortened it to כְּ. The Targum to Cant. translates תרשיש by the Syriac/Pahlevi word פֵּירוֹזַג (Farsi فيروزه) “turquoise”.”, like the Great Sea. When Rebbi Simeon ben Laqish had occasion to discuss this verse, he said, Ḥananiah, the son of Rebbi Joshua’s brother, did teach us correctly. Just as in the sea there are small waves between a large wave and the next, so between any two commandments there are the details and the letters of the Torah¹²²In Cant. rabba 5(12), this is a commentary of R. Joḥanan..

It is written¹⁵⁸Is. 3:18–24. This paragraph simply explains the difficult words in the text, without connection to the rules of the Sabbath., on that day the Eternal will remove the splendor of the anklets, bark shoes¹⁵⁹Latin corticeus, a, um, “of bark, cork”., as you are saying, with their feet they skid¹⁶⁰Is. 3:16.. The head bands, שלטוניה¹⁶¹The word is unexplained; Arukh reads שרטטיא. Cf. the late Greek σαταρίς, σαταρνίς, -ιδος, ἡ “woman’s headdress” (E. G.)., as you are saying “the head-band of the hair net.¹⁶²Mishnah Negaim 11:11. The Mishnah explains that anything which may become impure by the impurity of a corpse may become impure by skin disease. As explained in Mishnah Kelim 28:10, the שְׁבִיס is a decoration of a hair net which covers the front from ear to ear.” The half-moons, necklaces¹⁶³With G read Greek μανιάκης, -ου, ὁ, “necklace” worn by Persians and Gauls. The word in the Leiden ms. is unexplained., as you are saying, he took the half-moons from the necks of their camels¹⁶⁴Jud. 8:21.. The pendants, Solomonic jewelry¹⁶⁵The translation is very tentative. The dictionaries propose to read Greek σταλαγμία “ear pendant” assuming the γ was elided.. Chains, chains¹⁶⁶The Aramaic equivalent of the Hebrew word of the verse.. Veils, silken¹⁶⁷For בלנידייא reading Latin lanicium, -ii, n., “wool, silk, cotton” (E. G.).. Head bands, diadems, as you are saying, your head bands on your heads¹⁶⁸Ez. 24:23.. Foot chains, ποδοψέλλα¹⁵⁴With G one has to read Greek ποδοψέλλιον τό “anklet”.. Tyings, bells. Belly wraps, Aquila translated אסטו מוכריאה¹⁶⁹The word is unexplained. Cf. Greek στόμιον, τό, “opening, bridle, female ornament for the neck” (E. G.)., something which is put on the place of breathing. And incantations, precious stones¹⁷⁰Arabic قديس “precious stone”. put on the larynx. Rings, rings¹⁶⁶The Aramaic equivalent of the Hebrew word of the verse.. Nose rings, something put on the nose. Overcoats, περιζόματα¹⁷¹Greek “body wrap”.. Wrappings, tunics¹⁷²Read קולבין for Greek κολόβιον “tunic”. and tunics¹⁷³The same as before in Aramaic.. The shawls, large fine tissues¹⁷⁴Greek σάβανον “fine tissue”.. Handbags, decorated belts¹⁷⁵Greek ζωνάριον “belt”. and decorated pure silk tissues¹⁷⁶Greek τό ὁλοσερικόν “pure silk tissue”.. As you are saying, he took from their hands and tied it in tissue¹⁷⁷Ex. 32:4.. The head covers, head covers¹⁶⁶The Aramaic equivalent of the Hebrew word of the verse.. The sheets, the sheets¹⁶⁶The Aramaic equivalent of the Hebrew word of the verse.. The turbans, אוֹלָרַייָא¹⁷⁸The meaning of this word is unknown. Cf. Latin velarium, -ii, n. “cover” or velamen, -nis, n., “veil, cover”., as you are saying, he said, put … the pure turban on his head¹⁷⁹Zech. 3:5.. And the veils, fine cloth¹⁸⁰Cf. Chapter 4, Note 45., as you are saying, they took away my veil, the watchmen on the walls¹⁸¹Cant. 5:7..