Deuteronômio 4:7 Passagens Relacionadas

They³⁴This is the start of a lengthy sermon that continues to the end of the Halakhah. It has been subdivided for the benefit of the reader. Since the name of Rebbi Berekhiah, one of the authors and collectors of Midrash Bereshit rabba, is mentioned in this sermon, one may take it as a proof that Midrash Shemot rabba, which in the middle switches from a style identical to that of Midrash Bereshit rabba to extended sermons based on the starting verses of the weekly portions, does not necessarily have two different collectors or editors. came back and asked him: What is that which is written (Deut. 4:8): “Where is a great people that has ĕlōhīm close³⁵Plural. to them?” He answered them, it is not written: “Like the Eternal, our ĕlōhīm, always when we call on them”, but “always when we call on Him.” His students told him: Teacher, these you pushed away with a stick, what can you answer us? He said to them, he is close in all kinds of closeness, as Rebbi Phineas said in the name of Rebbi Yehudah bar Simon: Idolatry seems close but is very far. What is the reason? (Is. 46:7) “They take it on the shoulder, carry it, etc.” Finally, his god is with him in the house and he cries until he dies but that one will not hear and not save him from his distress. But the Holy One, praise to Him, seems to be far away when there is no one closer than Him³⁶The following argument is in disagreement with the generally accepted doctrine of R. Yose bar Ḥalaphta that God is the place of the world but the world is not His place [Bereshit rabba 68(8), Shemot rabba 45(6), Midrash Tehillim 90, Tanḥuma Ki Tissa 27, Tanḥuma Buber Ki Tissa 16, Yalqut Shim‘oni 117, 563, 841]. The piece is a homily and not a theological essay., as Levi said³⁷Without attribution of a name, the statement has been quoted in Chapter 1, Halakhah 1.: From the earth to the (first) heaven is a distance of 500 years’ walk. From one heaven to the next is a distance of 500 years’ walk. The thickness of each heaven is a distance of 500 years’ walk. And Rebbi Berekhiah and Rebbi Ḥelbo in the name of Red Rebbi Abba³⁸A third generation Galilean Amora whose sermons were collected by Rebbi Berekhiah. said, also the toes of the heavenly Ḥayot³⁹They carry the Throne of Heavenly Glory in the vision of Ezechiel (Ez. 1). are a length of 515 years’ walk, the number YŠRH⁴⁰The homily disregards the conclusion drawn from the verse in Halakhah 1:1 (fol. 2c), that one has to pray with feet parallel one to the other. The numerical value of ישרה is 10+300+200+5 = 515.. See how much higher He is than His world! But a person enters the synagogue, stands behind a pillar, prays in a whisper, and the Holy One, praise to Him, listens to his prayer, as it has been said (1Sam. 1:13): “Hannah spoke to herself, only her lips were moving, but her voice was not heard.” But the Holy One, praise to Him, listened to her prayer. And so it is with all His creatures, as it has been said (Ps. 102:1): “Prayer of the poor when he wraps himself up⁴¹Usually, יעטף is translated “he faints.” But here, it is taken in the Mishnaic sense of “wrapping oneself in a garment,” a toga or prayer shawl, to exclude the world from one’s prayers.,” just like a man whispering into the ear of his friend and the latter understands. Can you have a God who is closer than that to His creatures, from mouth to ear?”

Rebbi Yudan in the name of Rebbi Isaac said it in four versions. Flesh and blood has a protector⁴³Latin patronus, who was obliged to protect his clients.. When they tell him, your client was arrested, he will say: I will protect him. When they tell him, he is going before a court, he will say: I will protect him. When they tell him, he is taken to be hanged, where is he and where is his protector? But the Holy One, praise to Him, saved Moses from the sword of Pharao; that is what is written (Ex. 18:4): “He saved me from the sword of Pharao.” Rebbi Yannai said⁴⁴Most of the following is also in Exodus rabba 1(37)., it is written (Ex. 2:15): “Moses fled from before Pharao.” Is it possible for flesh and blood to flee from the government?⁴⁵R. Yannai takes the sentence to mean that “Moses fled from before the face of Pharao,” as translated here, and not “Moses fled because of Pharao,” as usually understood. But at the moment when Pharao arrested Moses, he sentenced him to have him beheaded. The sword slipped off the neck of Moses and broke. That is what is written (Songs 7:5): “Your neck is like the ivory tower,” that is Moses’s neck. Rebbi⁴⁶The name of the tradent is missing; he cannot be Rebbi since R. Eviathar belongs to the second generation of Amoraïm and exchanged letters with Rav Ḥisda and Rav Sheshet. The sentence is missing in Shemot rabba. said, Rebbi Eviathar: Not only that, but He moved the sword from the neck of Moses on the neck of the executioner and killed him. That is what is written: “He saved me from the sword of Pharao.” He saved me, but killed the executioner. Rebbi Berekhiah quoted on this (Prov. 21:18) “The evil one is ransom for the just one.” Rebbi Abun quoted on this (Prov. 11:8): “The just will be extricated from distress, the evil one will take his place.” Bar Qappara stated: An angel came down and appeared to them in the shape of Moses. They arrested the angel and Moses fled. Rebbi Joshua ben Levi said: when Moses fled from before Pharao, all his troops⁴⁷Semitic plural of Greek ὄχλος, “multitude” (of people, troops). became dumb, deaf, or blind. He asked the dumb, where is Moses? But they could not speak. He asked the deaf, they could not hear. He asked the blind, they could not see. That is what the Holy One, praise to Him, said to Moses (Ex. 4:11): “Who gave man a mouth, or who makes dumb?” There it upheld you and here you do not want to uphold. That is what is written (Deut. 4:8): “Who is like the Eternal, our ĕlōhīm, always when we call on Him!”