1. Septuagint, Tobit, 4.15 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •scribes, in second temple period Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 133 | 4.15. And what you hate, do not do to any one. Do not drink wine to excess or let drunkenness go with you on your way. |
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2. Hebrew Bible, Genesis, 5.21-5.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •scribes, in second temple period Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 23| 5.21. "וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־מְתוּשָׁלַח׃", 5.22. "וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃", 5.23. "וַיְהִי כָּל־יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה׃", 5.24. "וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃", | 5.21. "And Enoch lived sixty and five years, and begot Methuselah.", 5.22. "And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters.", 5.23. "And all the days of Enoch were three hundred sixty and five years.", 5.24. "And Enoch walked with God, and he was not; for God took him.", |
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3. Hebrew Bible, Numbers, 33.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •scribes, in second temple period Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 24| 33.2. "וַיִּכְתֹּב מֹשֶׁה אֶת־מוֹצָאֵיהֶם לְמַסְעֵיהֶם עַל־פִּי יְהוָה וְאֵלֶּה מַסְעֵיהֶם לְמוֹצָאֵיהֶם׃", 33.2. "וַיִּסְעוּ מֵרִמֹּן פָּרֶץ וַיַּחֲנוּ בְּלִבְנָה׃", | 33.2. "And Moses wrote their goings forth, stage by stage, by the commandment of the LORD; and these are their stages at their goings forth.", |
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4. Hebrew Bible, Deuteronomy, 31.9, 31.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •scribes, in second temple period Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 24| 31.9. "וַיִּכְתֹּב מֹשֶׁה אֶת־הַתּוֹרָה הַזֹּאת וַיִּתְּנָהּ אֶל־הַכֹּהֲנִים בְּנֵי לֵוִי הַנֹּשְׂאִים אֶת־אֲרוֹן בְּרִית יְהוָה וְאֶל־כָּל־זִקְנֵי יִשְׂרָאֵל׃", 31.22. "וַיִּכְתֹּב מֹשֶׁה אֶת־הַשִּׁירָה הַזֹּאת בַּיּוֹם הַהוּא וַיְלַמְּדָהּ אֶת־בְּנֵי יִשְׂרָאֵל׃", | 31.9. "And Moses wrote this law, and delivered it unto the priests the sons of Levi, that bore the ark of the covet of the LORD, and unto all the elders of Israel.", 31.22. "So Moses wrote this song the same day, and taught it the children of Israel.", |
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5. Hebrew Bible, Exodus, 24.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •scribes, in second temple period Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 24| 24.4. "וַיִּכְתֹּב מֹשֶׁה אֵת כָּל־דִּבְרֵי יְהוָה וַיַּשְׁכֵּם בַּבֹּקֶר וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר וּשְׁתֵּים עֶשְׂרֵה מַצֵּבָה לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל׃", | 24.4. "And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel.", |
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6. Hebrew Bible, Nehemiah, 8.1-8.8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •scribes, in second temple period Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 24| 8.1. "וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃", 8.1. "וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמָּיִם וַיֹּאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תּוֹרַת מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה אֶת־יִשְׂרָאֵל׃", 8.2. "וַיָּבִיא עֶזְרָא הַכֹּהֵן אֶת־הַתּוֹרָה לִפְנֵי הַקָּהָל מֵאִישׁ וְעַד־אִשָּׁה וְכֹל מֵבִין לִשְׁמֹעַ בְּיוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי׃", 8.3. "וַיִּקְרָא־בוֹ לִפְנֵי הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמַּיִם מִן־הָאוֹר עַד־מַחֲצִית הַיּוֹם נֶגֶד הָאֲנָשִׁים וְהַנָּשִׁים וְהַמְּבִינִים וְאָזְנֵי כָל־הָעָם אֶל־סֵפֶר הַתּוֹרָה׃", 8.4. "וַיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּעֲמֹד אֶצְלוֹ מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינוֹ וּמִשְּׂמֹאלוֹ פְּדָיָה וּמִישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּם׃", 8.5. "וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחוֹ עָמְדוּ כָל־הָעָם׃", 8.6. "וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃", 8.7. "וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃", 8.8. "וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃", | 8.1. "all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel.", 8.2. "And Ezra the priest brought the Law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month.", 8.3. "And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the Law.", 8.4. "And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam.", 8.5. "And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up.", 8.6. "And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground.", 8.7. "Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place.", 8.8. "And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading.", |
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7. Septuagint, Tobit, 4.15 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •scribes, in second temple period Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 133 | 4.15. And what you hate, do not do to any one. Do not drink wine to excess or let drunkenness go with you on your way. |
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8. Anon., 1 Enoch, 12.4, 13.4-13.7, 82.1 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •scribes, in second temple period Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 23 | 12.4. called me -Enoch the scribe- and said to me: 'Enoch, thou scribe of righteousness, go, declare to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselve 13.4. together, and they were all afraid, and fear and trembling seized them. And they besought me to draw up a petition for them that they might find forgiveness, and to read their petition in the presence 13.5. of the Lord of heaven. For from thenceforward they could not speak (with Him) nor lift up their" 13.6. eyes to heaven for shame of their sins for which they had been condemned. Then I wrote out their petition, and the prayer in regard to their spirits and their deeds individually and in regard to their 13.7. requests that they should have forgiveness and length. And I went off and sat down at the waters of Dan, in the land of Dan, to the south of the west of Hermon: I read their petition till I fell 82.1. And now, my son Methuselah, all these things I am recounting to thee and writing down for thee! and I have revealed to thee everything, and given thee books concerning all these: so preserve, my son Methuselah, the books from thy father's hand, and (see) that thou deliver them to the generations of the world. 82.1. And these are the names of those who lead them, who watch that they enter at their times, in their orders, in their seasons, in their months, in their periods of dominion, and in their positions. Their four leaders who divide the four parts of the year enter first; and after them the twelve leaders of the orders who divide the months; and for the three hundred and sixty (days) there are heads over thousands who divide the days; and for the four intercalary days there are the leaders which sunder |
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| 9. Dead Sea Scrolls, Damascus Covenant, 9.1-14.22, 15.1-16.20 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 168 |
| 10. Dead Sea Scrolls, Community Rule, 6.8-7.25 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •scribes, in second temple period Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 168 |
11. Septuagint, Ecclesiasticus (Siracides), 38.24-39.11, 51.23 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 20 | 51.23. Draw near to me, you who are untaught,and lodge in my school. |
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12. Anon., Jubilees, 2.1, 7.38-7.39 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •scribes, in second temple period Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 23, 24 | 2.1. And the angel of the presence spake to Moses according to the word of the Lord, saying: 7.38. And there will not be left any man that eateth blood. Or that sheddeth the blood of man on the earth, Nor will there be left to him any seed or descendants living under heaven; 7.39. For into Sheol will they go, And into the place of condemnation will they descend. |
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13. Anon., Testament of Levi, 13.2-13.3, 42.15 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •scribes, in second temple period Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 23 | 13.2. And do ye also teach your children letters, That they may have understanding all their life, Reading unceasingly the law of God. 13.3. For every one that knoweth the law of the Lord shall be honoured, And shall not be a stranger whithersoever he goeth. |
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14. Philo of Alexandria, On The Life of Moses, 2.37 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •scribes, in second temple period Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 25 | 2.37. Therefore, being settled in a secret place, and nothing even being present with them except the elements of nature, the earth, the water, the air, and the heaven, concerning the creation of which they were going in the first place to explain the sacred account; for the account of the creation of the world is the beginning of the law; they, like men inspired, prophesied, not one saying one thing and another another, but every one of them employed the self-same nouns and verbs, as if some unseen prompter had suggested all their language to them. |
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| 15. Anon., 2 Baruch, 50.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •scribes, in second temple period Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 26 |
| 16. Tosefta, Yadayim, 2.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •scribes, in second temple period Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 133, 168 |
17. New Testament, Luke, 6.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •scribes, in second temple period Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 133| 6.31. καὶ καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, ποιεῖτε αὐτοῖς ὁμοίως. | 6.31. "As you would like people to do to you, do exactly so to them. |
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18. New Testament, Matthew, 7.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •scribes, in second temple period Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 133| 7.12. Πάντα οὖν ὅσα ἐὰν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, οὕτως καὶ ὑμεῖς ποιεῖτε αὐτοῖς· οὗτος γάρ ἐστιν ὁ νόμος καὶ οἱ προφῆται. | 7.12. Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets. |
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19. Tosefta, Eruvin, 8.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •scribes, in second temple period Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 20| 8.15. "הלכות שבת [חגיגות ומעילה כהררין תלוין] בשערה [מקרא מועט והלכות מרובות] ואין להם על מה שיסמכו.", | |
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| 20. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
21. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •scribes, in second temple period Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 7| 54b. כל זמן שאדם ממשמש בה מוצא בה תאנים אף דברי תורה כל זמן שאדם הוגה בהן מוצא בהן טעם,א"ר שמואל בר נחמני מאי דכתיב (משלי ה, יט) אילת אהבים ויעלת חן וגו' למה נמשלו דברי תורה לאילת לומר לך מה אילה רחמה צר וחביבה על בועלה כל שעה ושעה כשעה ראשונה אף דברי תורה חביבין על לומדיהן כל שעה ושעה כשעה ראשונה,ויעלת חן שמעלת חן על לומדיה דדיה ירווך בכל עת למה נמשלו דברי תורה כדד מה דד זה כל זמן שהתינוק ממשמש בו מוצא בו חלב אף דברי תורה כל זמן שאדם הוגה בהן מוצא בהן טעם,באהבתה תשגה תמיד כגון רבי (אליעזר) בן פדת אמרו עליו על רבי (אליעזר) שהיה יושב ועוסק בתורה בשוק התחתון של ציפורי וסדינו מוטל בשוק העליון של ציפורי (תניא) א"ר יצחק בן אלעזר פעם אחת בא אדם ליטלו ומצא בו שרף,תנא דבי רב ענן מאי דכתיב (שופטים ה, י) רוכבי אתונות צחורות יושבי על מדין [והולכי על דרך שיחו] רוכבי אתונות אלו תלמידי חכמים שמהלכין מעיר לעיר וממדינה למדינה ללמוד (בו) תורה צחורות שעושין אותה כצהרים יושבי על מדין שדנין דין אמת לאמיתו והולכי אלו בעלי מקרא על דרך אלו בעלי משנה שיחו אלו בעלי תלמוד שכל שיחתן דברי תורה,אמר רב שיזבי משום רבי אלעזר בן עזריה מאי דכתיב (משלי יב, כז) לא יחרוך רמיה צידו לא יחיה ולא יאריך ימים צייד הרמאי,רב ששת אמר צייד הרמאי יחרוך,כי אתא רב דימי אמר משל לצייד שצד צפרים אם ראשון ראשון משבר כנפיו משתמר ואם לאו אין משתמר,אמר (רבה) אמר רב סחורה אמר רב הונא מאי דכתיב (משלי יג, יא) הון מהבל ימעט וקובץ על יד ירבה אם עושה אדם תורתו חבילות חבילות מתמעט ואם לאו קובץ על יד ירבה,אמר (רבה) ידעי רבנן להא מלתא ועברי עלה אמר רב נחמן בר יצחק אנא עבדתה ואיקיים בידאי:,ת"ר כיצד סדר משנה משה למד מפי הגבורה נכנס אהרן ושנה לו משה פירקו נסתלק אהרן וישב לשמאל משה נכנסו בניו ושנה להן משה פירקן נסתלקו בניו אלעזר ישב לימין משה ואיתמר לשמאל אהרן רבי יהודה אומר לעולם אהרן לימין משה חוזר נכנסו זקנים ושנה להן משה פירקן נסתלקו זקנים נכנסו כל העם ושנה להן משה פירקן נמצאו ביד אהרן ארבעה ביד בניו שלשה וביד הזקנים שנים וביד כל העם אחד,נסתלק משה ושנה להן אהרן פירקו נסתלק אהרן שנו להן בניו פירקן נסתלקו בניו שנו להן זקנים פירקן נמצא ביד הכל ארבעה,מכאן א"ר אליעזר חייב אדם לשנות לתלמידו ארבעה פעמים וקל וחומר ומה אהרן שלמד מפי משה ומשה מפי הגבורה כך הדיוט מפי הדיוט על אחת כמה וכמה,ר"ע אומר מניין שחייב אדם לשנות לתלמידו עד שילמדנו שנאמר (דברים לא, יט) ולמדה את בני ישראל ומניין עד שתהא סדורה בפיהם שנאמר שימה בפיהם,ומניין שחייב להראות לו פנים שנאמר (שמות כא, א) ואלה המשפטים אשר תשים לפניהם,וליגמרו כולהו ממשה כדי לחלוק כבוד לאהרן ובניו וכבוד לזקנים,וניעול אהרן וניגמר ממשה וליעיילו בניו וליגמרו מאהרן וליעיילו זקנים ולילפו מבניו וליזלו וליגמרינהו לכולהו ישראל כיון דמשה מפי הגבורה גמר מסתייעא מלתיה,אמר מר רבי יהודה אומר לעולם אהרן לימין משה חוזר כמאן אזלא הא דתניא שלשה שהיו מהלכין בדרך הרב באמצע וגדול בימינו וקטן בשמאלו לימא רבי יהודה היא ולא רבנן,אפילו תימא רבנן משום טירחא דאהרן,רבי פרידא הוה ליה ההוא תלמידא דהוה תני ליה ארבע מאה זימני וגמר יומא חד בעיוה למלתא דמצוה תנא ליה ולא גמר,א"ל האידנא מאי שנא א"ל מדההיא שעתא דא"ל למר איכא מילתא דמצוה אסחאי לדעתאי וכל שעתא אמינא השתא קאי מר השתא קאי מר א"ל הב דעתיך ואתני ליך הדר תנא ליה ד' מאה זימני [אחריני],נפקא בת קלא וא"ל ניחא ליך דליספו לך ד' מאה שני או דתיזכו את ודרך לעלמא דאתי אמר דניזכו אנא ודריי לעלמא דאתי אמר להן הקב"ה תנו לו זו וזו,אמר רב חסדא אין תורה נקנית אלא בסימנין שנאמר שימה בפיהם אל תקרי שימה אלא סימנה,שמעה רב תחליפא ממערבא אזל אמרה קמיה דר' אבהו אמר אתון מהתם מתניתו לה אנן מהכא מתנינן לה (ירמיהו לא, כא) הציבי לך ציונים שימי לך וגו' עשו ציונים לתורה ומאי משמע דהאי ציון לישנא דסימנא הוא דכתיב (יחזקאל לט, טו) וראה עצם אדם ובנה אצלו ציון,ר' אליעזר אמר מהכא (משלי ז, ד) אמור לחכמה אחותי את ומודע לבינה תקרא עשה מודעים לתורה רבא אמר עשה מועדים לתורה | 54b. b whenever a person searches it /b for figs to eat, b he finds figs in it, /b as the figs on a tree do not ripen all at once, so that one can always find a recently ripened fig, b so /b too, with b matters of Torah. Whenever a person meditates upon them, he finds in them /b new b meaning. /b , b Rabbi Shmuel bar Naḥmani said: What is /b the meaning of b that which is written: “A loving hind and a graceful roe, /b let her breasts satisfy you at all times, and be you ravished always with her love” (Proverbs 5:19)? b Why were matters of Torah compared to a hind? To tell you /b that b just as /b with b a hind, its womb is narrow and it is cherished by its mate each and every hour like the first hour, so /b too, b matters of Torah are cherished by those who study them each and every hour like the first hour. /b , b “And a graceful roe” /b is expounded as follows: b That /b the Torah b bestows grace upon those who study it. “Let her breasts satisfy you at all times”; why were matters of Torah compared to a breast? Just as /b with b a breast, whenever a baby searches it /b for milk to suckle, b he finds milk in it, so /b too, with b matters of Torah. Whenever a person meditates upon them, he finds /b new b meaning in them. /b , b “And be you ravished always with her love”; /b your love for Torah should always distract you from worldly matters, b as was /b the case with b Rabbi Elazar ben Pedat. They said of him, of Rabbi Elazar, that he would sit and engage in Torah /b study b in the lower marketplace of Tzippori, and his cloak was lying in the upper marketplace of Tzippori. /b His mind was so focused on Torah study that he would act in this unusual manner. In this regard, the Gemara relates that b it was taught /b in a i baraita /i that b Rabbi Yitzḥak ben Elazar said: One time a person came to take /b this cloak for himself b and found a serpent on it /b guarding it.,In further praise of the Torah and those who study it, a Sage b of the school of Rav A taught: What is /b the meaning of b that which is written: “You that ride on white donkeys, you that sit on rich cloths, and you that walk by the way, tell of it” /b (Judges 5:10)? b “You that ride on white donkeys”; these are Torah scholars, who travel from city to city and from province to province to study Torah. “White [ i tzeḥorot /i ]” /b are those b who make it /b clear b as noon /b [ b i tzahorayim /i /b ], i.e., who make the Torah comprehensible. b “You that sit on couches [ i midin /i ]” /b refers to those b who judge [ i danin /i ] an absolutely true judgment. “And you that walk”; these are the masters of Bible, /b who are the least important of the scholars. b “By the way”; these are the /b more important b masters of Mishna. “Tell of it”; these are the masters of Talmud, /b the most important of all, b as all their conversation is /b about b matters of Torah. /b ,The Gemara continues with this topic: b Rav Sheizvi said in the name of Rabbi Elazar ben Azarya: What is /b the meaning of b that which is written: “The slothful man [ i remiyya /i ] will not roast [ i yaḥarokh /i ] his catch” /b (Proverbs 12:27)? b The deceitful [ i rammai /i ] hunter will not live [ i yiḥyeh /i ] a long life [ i ya’arikh /i ]. /b A deceitful hunter continues to hunt more and more animals without holding on to the animals he has already caught. Similarly, someone who continues to study new material without reviewing what he has already learned will not be successful., b Rav Sheshet said: /b Will b a deceitful hunter /b have something to b roast? /b One who acts in this way is a fool, but it is hard to describe him as deceitful., b When Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said: This is comparable to a hunter who is hunting birds; if he breaks /b the b wings /b of the birds b one by one /b as he captures them so that they will be unable to fly off again, his prey b will be secured, and if not, /b they b will not be secured. /b According to this explanation, the word i rammai /i is interpreted as cunning rather than deceitful. A cunning hunter secures his prey; similarly, a cunning student reviews each lesson and thereby retains that which he learns.,Similarly, b Rabba said that Rav Seḥora said that Rav Huna said: What is /b the meaning of b that which is written: “Wealth gotten through vanity /b [ b i hevel /i /b ] b shall be diminished; but he that gathers little by little shall increase” /b (Proverbs 13:11)? b If a person turns his Torah into bundles /b [ b i ḥavilot /i , /b derived from the word i hevel /i by replacing the i heh /i with a i ḥet /i ], studying large amounts at the same time, his Torah b will diminish. And if not, /b i.e., if he learns little by little and reviews what he has learned, b he that gathers little by little shall increase. /b , b Rabba said: The Sages know this, but /b nevertheless b transgress it, /b i.e., they fail to heed this advice. b Rav Naḥman bar Yitzḥak said: I did this, /b learning little by little and regularly reviewing what I had learned, b and /b my learning b has /b indeed b endured. /b ,The Gemara continues to discuss methods of Torah study. b The Sages taught /b the following i baraita /i : b What was the order of teaching /b the Oral Law? How was the Oral Law first taught? b Moses learned /b directly b from the mouth of the Almighty. Aaron entered /b and sat before him, b and Moses taught him his lesson /b as he had learned it from God. b Aaron moved /b aside b and sat to the left of Moses. /b Aaron’s b sons entered, and Moses taught them their lesson /b while Aaron listened. Aaron’s b sons moved /b aside; b Elazar sat to the right of Moses and Itamar /b sat b to the left of Aaron. Rabbi Yehuda /b disagreed with the first i tanna /i with regard to the seating arrangements and b said: Actually, Aaron would return to /b sit to b the right of Moses. The elders entered and Moses taught them their lesson. The elders moved /b aside, and b the entire nation entered and Moses taught them their lesson. Therefore, Aaron had /b heard the lesson b four times, his sons /b heard it b three /b times, b the elders /b heard it b twice, and the entire nation /b heard it b once. /b , b Moses /b then b departed /b to his tent, b and Aaron taught /b the others b his lesson /b as he had learned it from Moses. b Aaron /b then b departed /b and b his sons taught /b the others b their lesson. His sons /b then b departed /b and b the elders taught /b the rest of the people b their lesson. Hence everyone, /b Aaron, his sons, the elders and all the people, heard the lesson taught by God b four times. /b , b From here Rabbi Eliezer said: A person is obligated to teach his student /b his lesson b four times. And /b it follows by way of b an i a fortiori /i inference: If Aaron, who learned from Moses /b himself, b and Moses /b had received the Torah directly b from the mouth of the Almighty, /b needed b this /b regimen; b an ordinary /b student learning b from the mouth of an ordinary /b teacher, b how much more so /b must he review his studies four times., b Rabbi Akiva says: From where /b do we derive b that a person is obligated to teach his student until he learns /b the material and understands it? b As it is stated: /b “Now therefore write this song for you, b and teach it to the children of Israel; /b put it in their mouths, that this song may be a witness for me against the children of Israel” (Deuteronomy 31:19). This verse indicates that one must teach Torah to others. b And from where /b do we derive that one must teach his students b until /b the material b is organized in their mouths? As it is stated: “Put it in their mouths,” /b so that they should be capable of teaching it to others., b And from where /b do we derive b that /b a teacher b must show /b his students b the reasons /b for the teachings? b As it is stated: “Now these are the judgments which you shall set before them” /b (Exodus 21:1), which indicates that the lesson must be set out in logical fashion for the students.,With regard to the manner in which the Oral Law was taught, the Gemara asks: b They should all have studied from Moses /b himself four times. The Gemara answers: The teaching was divided in this manner b in order to give honor to Aaron and his sons, and /b also to give b honor to the elders. /b ,The Gemara asks why a different method was not adopted, one which would have involved less trouble for Moses: b Aaron should have entered and studied from Moses; his sons should /b then b have entered and studied from Aaron; the elders should /b then b have entered and studied from /b Aaron’s b sons; and /b then b they should have gone /b out b and taught all of the Jewish people. /b The Gemara answers: b Since Moses had studied /b directly b from the mouth of the Almighty, it would be /b more b effective /b for everyone to hear the Torah at least once from Moses himself., b The Master said /b in the i baraita /i that b Rabbi Yehuda says: Actually, Aaron would return to /b sit to b the right of Moses, /b i.e., no matter how many people were present Aaron always sat to Moses’ right. The Gemara asks: b In accordance with whose /b opinion b was it taught /b in a i baraita /i dealing with the rules of etiquette: If b three /b people b were walking along the way, the teacher /b should walk b in the middle and the greater /b of the two students should be b to his right and the lesser /b one should be b to his left? Shall we say /b that b it is /b the opinion of b Rabbi Yehuda and not /b that of b the Sages? /b According to the Sages, the greater of the two students should be positioned to the left of the teacher so that the student’s right side faces his teacher.,The Gemara answers: You can b even say /b that this i baraita /i was taught in accordance with the opinion of b the Sages, /b and the reason they said that Aaron remained to Moses’ left even after the others entered is b due to the trouble to Aaron /b if he would have to stand up and sit down again.,Having discussed the importance of reviewing one’s Torah study, the Gemara relates that b Rabbi Perida had a certain student whom he would /b have to b teach four hundred times, and /b only then would he b learn /b the material, as he was incapable of understanding it otherwise. b One day they requested /b Rabbi Perida’s presence b for a mitzva matter /b after the lesson. Rabbi Perida b taught /b his student four hundred times as usual, b but /b this time the student b did not /b successfully b learn /b the material.,Rabbi Perida b said to him: What is different now /b that you are unable to grasp the lesson? b He said to him: From the time that they said to the Master /b that b there is a mitzva matter /b for which he is needed, b my mind was distracted /b from the lesson b and every moment I said: Now the Master will get up, now the Master will get up /b to go and perform the mitzva and he will not complete the lesson. Rabbi Perida b said to him: Pay attention /b this time b and I will teach you, /b and know that I will not leave until you have fully mastered the lesson. b He taught him again an additional four hundred times. /b ,Due to the merit of Rabbi Perida’s great devotion to his students, b a Divine Voice emerged and said to him: /b Is it b preferable to you that four hundred years be added /b to your life, b or that you and /b the rest of b your generation /b will b merit the World-to-Come? He said: /b I prefer b that I and my generation merit the World-to-Come. The Holy One, Blessed be He, said /b to the angels: b Give him both; /b he shall live a very long life and he and the rest of his generation will merit the World-to-Come.,The Gemara continues its discussion with regard to methods of Torah study: b Rav Ḥisda said: The Torah can be acquired only with /b mnemonic b signs /b that aid the memory, b as it is stated: “Put it in their mouths.” Do not read /b the phrase as: b Put it [ i simah /i ], but /b rather as: b Its sign [ i simanah /i ], /b thus indicating that mnemonic signs aid in memorizing the material., b Rav Taḥalifa of the West, /b i.e., from Eretz Yisrael, b heard this /b statement and b went /b and b said it before Rabbi Abbahu, /b who b said: You learn this /b idea b from there; we learn it from here, /b as the verse states: b “Set up signposts [ i tziyyunim /i ] for yourself; establish you /b markers” (Jeremiah 31:20), which is understood to mean: b Establish /b mnemonic b signs for the Torah. And from where /b may it be inferred b that this /b term b i tziyyun /i denotes a sign? As it is written /b in a different verse: “And when they that pass through shall pass through the land, b and any sees a human bone, he shall set up a sign /b [ b i tziyyun /i /b ] b by it” /b (Ezekiel 39:15), i.e., a sign that there is a source of ritual impurity at that spot., b Rabbi Eliezer said /b that we learn this same idea b from here: “Say to wisdom, you are my sister, and call understanding, your kinswoman [ i moda /i ]” /b (Proverbs 7:4), which means: b Establish signs [ i moda’im /i ] /b that convey knowledge of b the Torah. Rava said /b with regard to this verse: b Set appointed times [ i mo’adim /i ] for Torah /b study. |
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| 22. Anon., Avot Derabbi Nathan A, None (6th cent. CE - 8th cent. CE) Tagged with subjects: •nan Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 133 |
23. Anon., 4 Ezra, 14.22-14.25, 14.42-14.47 Tagged with subjects: •scribes, in second temple period Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 24, 25 | 14.22. If then I have found favor before thee, send the Holy Spirit into me, and I will write everything that has happened in the world from the beginning, the things which were written in thy law, that men may be able to find the path, and that those who wish to live in the last days may live." 14.23. He answered me and said, "Go and gather the people, and tell them not to seek you for forty days. 14.24. But prepare for yourself many writing tablets, and take with you Sarea, Dabria, Selemia, Ethanus, and Asiel -- these five, because they are trained to write rapidly; 14.25. and you shall come here, and I will light in your heart the lamp of understanding, which shall not be put out until what you are about to write is finished. 14.42. And the Most High gave understanding to the five men, and by turns they wrote what was dictated, in characters which they did not know. They sat forty days, and wrote during the daytime, and ate their bread at night. 14.43. As for me, I spoke in the daytime and was not silent at night. 14.44. So during the forty days ninety-four books were written. 14.45. And when the forty days were ended, the Most High spoke to me, saying, "Make public the twenty-four books that you wrote first and let the worthy and the unworthy read them; 14.46. but keep the seventy that were written last, in order to give them to the wise among your people. 14.47. For in them is the spring of understanding, the fountain of wisdom, and the river of knowledge." |
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