Тегилим 116:4 Связанные отрывки

But the sages²³⁶In the Babli (60b) this is ascribed to R. Tanḥum, the following statement of R. Yudan bar Pelaiah is attributed to “rabbis”. say (Ps. 116:13): “I lift the cup of salvation, I call on the Name of the Eternal, trouble and sorrow I will find, but on the Name of the Eternal I shall call.” Whatever may happen to me, I shall call on the Name of the Eternal. Rebbi Yudan bar Pelaya²³⁷A late Amora, student of R. Jonah, whose name is frequently corrupted in Talmud and Midrashim. said: This is what Job said (Job 1:21): “The Eternal gave, and the Eternal took, may the Name of the Eternal be praised!” When He gave, He gave in mercy; when He took, He took in mercy. In addition, when He gave, He did not consult anybody, but when He took, He consulted His Court²³⁸The proof is in the next sentence. The text is elliptic and one has to add: “As R. Eleazar said” (three generations before R. Yudan; otherwise the homilies are arranged chronologically.) The court is the Heavenly Court of Law.. Rebbi Eleazar said, everwhere it says “and the Eternal” it means Him and His Court. The paradigm²³⁹Literally “Father’s building.” The theory behind this expression is that each word in the Torah has a unique meaning. If the meaning of a term is clear in one verse, “this built a father for all occurrences of this word,” one of the hermeneutical rules of R. Ismael for the understanding of the Torah. Its validity is extended to all of the Bible as rule #8 of the 32 rules of R. Eliezer, son of R. Yose the Galilean. of this is (1K. 22:23): “And the Eternal spoke woe over you²⁴⁰The prophecy of Michaihu starts with his vision of the Eternal surrounded by all the Hosts of Heaven..”