Talmud sobre Êxodo 24:5

Three scrolls were found in the Temple courtyard¹¹⁹It is asserted that even before the work of the Masoretes, the received text of the Pentateuch was a scholarly edition., the Meone scroll, the Zaatute scroll, the hee scroll. In one they found written me`ôn is the preexisting God, but in two was written me`ônāh is the preexisting God¹²⁰Deut. 33:26.. They confirmed the two and annulled the one. In one they found written he sent the za`<sup>a</sup>tûtē of the Children of Israel but in two was written he sent the na`^arē of the Children of Israel¹²¹Ex. 24:5. The LXX translate za`<sup>a</sup>tûtē(Babli Megillah 9a, bottom) as “young men” but na`ar (Ex. 33:11) as “boy”.. They confirmed the two and annulled the one. In one they found written nine היא, but in two they found eleven ¹²²This is the accepted mesorah. The irregular spelling is found in Gen. 14:3,20:5, 38:5; Lev. 11:39,13:10,13:21,16:31,20:17,21:9; Num. 5:13,5:14. היא. They confirmed the two and annulled the one.

R. Joḥai⁵⁸GRA and H read ‘Aḥai’. b. Josiah said: He who diverts his mind⁵⁹lit. ‘empties his mind’ of serious matters. H. reads ‘he who gazes’, המצפה for המפנה. with women will eventually come within the power of sin. And he who diverts himself from sin and does not commit it, even though he be an Israelite,⁶⁰i.e. a non-priest. he is worthy to offer a burnt-offering on the altar as did the High Priest; as it is stated, And he sent the young men of the children of Israel who offered burnt-offerings.⁶¹Ex. 24, 5. They were pure-minded young men and therefore performed the functions of the priests. And whoever makes himself indolent so as not to sin and does not commit it will be sustained by the lustre of the Divine Presence like the Ministering Angels; as it is stated, And they beheld God, and did eat and drink.⁶²ibid. 11, explained in a spiritual sense: they enjoyed the lustre of the Divine Presence.

R. Simeon b. Laḳish said: Three scrolls of the Torah were found in the Temple court:¹⁹Presumably when the text of Scripture was about to be fixed. the Ma‘on²⁰So GRA. V has מענה. This and the following two names were derived from the peculiar word which distinguished each scroll. scroll, the Za’aṭuṭë scroll, and the Hu’ scroll. In one of these they found the expression of ma‘on,²¹Meaning ‘dwelling place’, the noun being in the masculine form. and in the other two it was written, The eternal God is me‘onah²²Deut. 33, 27, the same noun in the feminine. (a dwelling place), so they adopted the reading of the two scrolls and discarded that of the one scroll. In another of the scrolls they found it written, And he sent the za‘aṭuṭë (nobles) of the children of Israel,²³Ex. 24, 5. and in the other two they found written And he sent na‘arë (the young men of) the children of Israel, so they retained the reading of the two and abandoned that of the one. In one of the scrolls hu’²⁴The third person sing. masc. which is used in the Pentateuch for hi’, third person fem. sing. pronoun. was written eleven times, but in the other two hi’²⁵The correct feminine form, being exceptions to the usual written form. A list of these is given in ARN XXXIV, above p. 167. was written eleven times, so they adopted the reading of the two and discarded that of the one.

Rebbi Eleazar and Rebbi Yose ben Ḥanina. Rebbi Eleazar said, the Sons of Noah brought well-being offerings. Rebbi Yose ben Ḥanina said, the Sons of Noah brought elevation offerings⁴⁹⁹Noah certainly sacrificed elevation sacrifices (Gen. 8:20); therefore these are certainly permitted on any private altar. Well-being sacrifices can be permitted on a private altar only if they are permitted to Gentiles, the children of Noah. In order to permit well-being sacrifices on private altars one must find examples of such sacrifices from the time preceding the epiphany on Sinai. Babli Zevaḥim 116a.. Rebbi Eleazar objected to Rebbi Yose ben Ḥanina: Is it not written, and Abel also brought from the firstlings of his sheep and of their excellence⁵⁰⁰Gen. 4:4. In Torah law, firstlings are sacrificed as special well-being offerings.
In Lev. it is quite clear that “fat” in general is חֵלֶב ;פֶּדֶר is used only for fat destined to the altar and forbidden to humans. The suffixed form is חֶלְבְּהֶ֑ן. In Gen. the suffixed form is וּמֵֽחֶלְבֵהֶ֑ן; one has to explain חֵלֶב in 4:4 and 45:18 from Accadic ẖilibū “magnificence, splendor, excellence.” This interpretation is accepted here.. What does Rebbi Yose ben Ḥanina do with this? From their luxurious ones. Rebbi Eleazar objected to Rebbi Yose ben Ḥanina: Is it not written, he sent the young men of Israel and they offered elevation offerings⁵⁰¹Ex. 24:5. The argument is the part of the verse which is not quoted: they sacrificed oxen as well-being sacrifices to the Eternal., etc.? What does Rebbi Yose ben Ḥanina do with this? Entire in their bodies, without stripping and partitioning⁵⁰²Instead of שְׁלָמִים he reads שְׁלֵמִים. Cf. Babli Ḥagigah 6b.. Rebbi Eleazar objected to Rebbi Yose ben Ḥanina: [Is it not written, Jethro, Moses’s in-law, took elevation and well-being offerings for God⁵⁰³Ex. 18:12. While the corrector’s addition seems to be a logical necessity, it probably is taken from Babli Zevaḥim116a.?] What does Rebbi Yose ben Ḥanina do with this? Following him who said that Jethro came after the giving of the Torah⁵⁰⁴His sacrifices followed all rules of Lev.. Rebbi Ḥuna said, Jehudah the great one and Rebbi Yannai disagreed. One said, Jethro came before the giving of the Torah; but the other one said, Jethro came after the giving of the Torah. We did not know who said what. Let us hear from the following: Jethro, the priest of Midyan, Moses’s in-law, heard⁵⁰⁵Ex. 18:1.. What did he hear? Ḥizqiah said, he heard the parting of the Reed Sea. Rebbi Joshua said, he heard the parting of the Reed Sea. [Rebbi Levi said, he heard the war of Amaleq.] The Great Jehudah said, he heard the giving of the Torah. Therefore he must be the one who said, Jethro came after the giving of the Torah. Rebbi Abba and Rebbi Ḥiyya in the name of Rebbi Joḥanan, the following supports Rebbi Yose ben Ḥanina: Awake North, and come South⁵⁰⁶Cant. 4:16.. Awake North refers to the elevation sacrifice which is slaughtered in the North. What means “awake”? What was sleeping⁵⁰⁷Old practices resurrected. and awoke. And come South refers to well-being sacrifices which are slaughtered in the South. What means “come”? Something new⁵⁰⁸This is R. Yose ben Ḥanina’s argument that well-being sacrifices were introduced only by the Torah.. What does Rebbi Yose ben Ḥanina do with this? When the diasporas in the North awake and build the Temple in the South. Rebbi Abba the son of Rebbi Pappai, Rebbi Joshua from Sikhnin in the name of Rebbi Levi: also the following verse supports Rebbi Yose ben Ḥanina: This is the teaching about the elevation sacrifice⁵⁰⁹Lev. 6:2.. This is the elevation sacrifice which the Sons of Noah were sacrificing. When he comes to well-being sacrifice he says, this is the teaching about the well-being sacrifice⁵¹⁰Lev. 7:11. Again the argument is from the continuation of the verse, not quoted.. It is not written “which one brought” but shall bring from now on..

The generation of the desert will not be granted eternal life, and will not even be given a trial, as it says (Numbers 14:35), “In this very desert they will die, there they will perish.” And it also says (Psalms 95:11), “Those who I swore, in My anger, would never come to My resting place.” These are the words of Rabbi Eliezer.
But Rabbi Yehoshua said: They will be given a trial! It is about them that the verses speak (Psalms 50:5), “Gather to Me My devotees, who made a covenant with Me over sacrifice.” [Rabbi Eliezer] said to him: Accept my interpretation. For if not, how can you explain the words, “Those who I swore, in my anger”? [Rabbi Yehoshua] replied: These are the spies, and (all) the wicked people of that generation.
Then Rabbi Yehoshua asked: So what do you do with the verse, “Gather to Me My devotees”? [Rabbi Eliezer] said to him: That refers to Moses and Aaron, and all the devotees of that generation from the Tribe of Levi.
Others responded: [But in Numbers 14:35, above,] how do you know the word “there” is referring only to the wicked, and not to the righteous? Didn’t it already say (Genesis 49:31), “There they buried Abraham, and Sarah his wife”? And it also says (Genesis 50:5), “In my grave, which I prepared for myself in the land of Canaan, there shall you bury me.” And it also says (Numbers 20:1), “And Miriam died there, and was buried there.” [And what’s more (Numbers 33:38), “Aaron the priest went up…and died there.”] And it also says (Deuteronomy 34:5), “And Moses, the servant of the Eternal, died there in the land of Moab, by the word of the Eternal.”
Rabbi Yosei HaGalili said: They will not be given a trial! For it says (Numbers 14:35), “In this very desert they will die, there they will perish.” And it also says (Deuteronomy 21:4), “There, by the stream, they shall break the calf’s neck.” Just as we have the word “there” in the case of the calf whose neck is broken, which dies and never leaves that place, so too, the word “there” in the case of those who died in the desert indicates that they will die and never leave that place.
(And others say: They will be given a trial! It is about them that the verse speaks (Jeremiah 2:2): “Go and call to the ears of Jerusalem and say…[I will remember as a kindness the devotion of your youth].”)