출애굽기 6:2의 탈무드

¹⁰⁹This paragraph is very much truncated in the Leiden ms.; after the introduction is noted “repetition”, i. e., it is found elsewhere and needs no repetition here. But the paragraph is not known from any other place in the Yerushalmi; it is preserved almost completely in the Genizah fragment [G]. Already in 1934 S. Lieberman discovered the full text in Yalqut Makhiri Isaiah(Tarbiz5, p. 109.) The Genizah text is given here in brackets; at one place where it is illegible it is completed from Yalqut Makhiri in the Notes. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: At every occasion where dibbur¹¹⁰If God addresses a human using the root דבר instead of אמר, נאם it is a sign that a new commandment is contained in the following paragraph. is said, there is a new biblical commandment. But is it not written, God spoke (etc., repetition) [to Noah(and his sons with him as follows)¹¹¹Gen. 8:15. The scribe, quoting from memory, erroneously added the end of v. 9:8.? What new biblical commandment is there? He newly introduced limb of a living animal. But is it not written, Abram fell on his face and God spoke to him as follows¹¹²Gen. 17:3.? What new biblical commandment is there? He newly introduced circumcision. But is it not written, a word the Eternal sent to Jacob¹¹³Is. 9:7.? What new biblical commandment is there? He newly introduced …¹¹⁴As the editor of G noted, the illegible word here seems to be מילה, belonging to the preceding sentence. Following Yalqut Makhiri one has to read: The ischiatic tendon. The verse is also quoted in the Babli, Hulin 91a, to prove that the ischiatic tendon remains forbidden in Israel even though its prohibition was not repeated in the Torah after the epiphany of Sinai (in contrast to circumcision, which is mentioned in Lev. 12:3.) As S. Lieberman noted, the argument is correctly explained by Maharsha (R. Samuel Eliezer Idels) in his Notes to Hulin: The prohibition of the ischiatic tendon is the only commandment (דבר) which the Eternal sent through Jacob. The Babli is completely intelligible only on the basis of the Yerushalmi here. But is it not written¹¹⁵Ex. 6:2, the only case of דבר to Moses not in connection with a commandment., God spoke to Moses and said to him, I am the Eternal? What new biblical commandment is there? He newly introduced Sanctification of the Name. But is it not written¹¹⁶Jos. 20:1, introduction to the designation of cities of refuge; the reason for placing the paragraph in this Halakhah., the Eternal spoke to Joshua as follows? What new biblical commandment is there? If you want to say the six cities of refuge, were they not already given to Moses at Sinai? But even to him was spoken what was not said to Moses: He shall flee to one of these cities and stand at the gate etc., and they shall give him a place that he stay with them.¹¹⁷Jos. 20:4.] What means that he stay with them? The rabbis of Caesarea in the name of Rebbi Shila¹¹⁸A student of R. Simeon ben Laqish.: If he is a scholar, they make him a house of assembly¹¹⁹Where others can come and profit from his knowledge (Babli 10a)..