The Bible as Read and Preached in the Old Synagogue [1]

Citation preview

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sai nee te

Digitized by the Internet Archive In 2022 with funding from Kahle/Austin Foundation

https://archive.org/details/bibleasreadpreacO001mann

THE BIBLE AS READ AND PREACHED [NSE eOuDESY NAGCOGU TE

THE LIBRARY OF

BIBLICAL STUDIES Harry M. Orlinsky

‫ו‬ Dilis lek‫‏‬ AS READ AND PREACHED‫‏‬ IN THE OLD SYNAGOGUE A STUDY IN THE CYCLES OF THE READINGS FROM TORAH AND PROPHETS, AS WELL AS FROM PSALMS, AND IN THE STRUCTURE OF THE MIDRASHIC HOMILIES.

BY

JACOB MANN, M.A,., D. Litt. (London) Professor of Talmud and Jewish History, Hebrew Union College, Cincinnati

VOLUME

I

The Palestinian Triennial Cycle: WITH

Genesis and Exodus

A HEBREW SECTION CONTAINING MANUSCRIPT MATERIAL OF MIDRASHIM TO THESE BOOKS

PROLEGOMENON

BY

BEN ZION WACHOLDER

KTAV

PUBLISHING NEW YORK 1971

HOUSE,

Inc.

FIRST REPRINTED

PUBLISHED

BY PERMISSION

1940

OF THE ESTATE OF JACOB MANN

a

HAS 4

M28 | 2 hal

NEW MATTER © COPYRIGHT 1971 KTAV PUBLISHING HOUSE, INC.

SBN 87068-083-8

LIBRARY OF CONGRESS CATALOG CARD NUMBER: 70-105755 MANUFACTURED IN THE UNITED STATES OF AMERICA

CONTENTS PAGE PLOLEZOMenON) LADS OL OULENUS meerarcecceettiereenceeceserre teen merece aiecamnnerrs Ix POLE ROMEO Miner eaescarih ‫ב‬‎ XI ‎‫ו‬ ‫ עב‬IIVXXXL 0 LXXXIX. PROLEGOMENA ‎‫כו‬ MiiCULTWreesncktgs ‬

‫‪va‬‬

‫‪1‬‬

‫‪Heading‬‬

‫ל‬ ‫‪2‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪NM‬‬ ‫‪wo‬‬ ‫‪OP‬‬

‫]א‬ ‫]א‬

‫‪6‬‬

‫‪1‬‬

‫חצ‬

‫‪7‬‬

‫‪‎‬ו‬

‫‪Yeu‬‬

‫‪8‬‬

‫‪Ye‬‬

‫‪9‬‬

‫וו‬

‫‪01‬‬

‫וה‬

‫‪oP‬‬ ‫‪wh‬‬

‫‪₪‬‬ ‫‪1‬‬

‫}‪{ep‬‬ ‫‪Sip‬‬

‫כ‬ ‫‪-S‬‏‪)y‬‬ ‫‪,asrS‬‬ ‫=‬ ‫‪eS‬כ‪sSse‬‬ ‫‪T‬‬ ‫‪Iti‬‬

‫‏‪10a‬‬

‫וי‪‎‬‬

‫‪1‬‬

‫ור‬

‫‪2‬ן‪‎‬‬

‫‪1‬‬

‫בראשית‬ ‫ולדת הש'‬ ‫אתלה‬ ‫הן האדם‬ ‫[היספר ‪niA‬‏‬ ‫אלההחול נה‬ ‫ויזכר א' את נח‬ ‫בה‬ ‫האתמן‬ ‫צ‬ ‫היהי בנוה‬ ‫רץ‬ ‫אכל‬ ‫ההי‬ ‫וי‬ ‫לולה‬ ‫ויהי רעב‬ ‫ריפל‬ ‫אהימבימ‬ ‫וי‬ ‫במחזה לאמר‬ ‫ושרי אשת‬

‫וצ‪‎‬‬

‫‪13‬‬

‫‪yer‬‬

‫‪14‬‬

‫ההותברהם‬

‫א‬

‫בו‪‎‬‬

‫וירא ‏‪POR‬‬

‫‪M‬‬

‫‪16‬‬

‫‪‎‬א]‬

‫‪7‬‬

‫‪M‬‬

‫‪18‬‬

‫‪M‬‬

‫‪19‬‬

‫ויבאו שני‬ ‫ויסע משם‬ ‫וה' פקד‬ ‫‏‪MOS “RIT‬‬ ‫ואברהם זקן‬ ‫ואבא היום‬ ‫‏"‪ 7G‬אברהם‬ ‫ואלה תולדת‬ ‫ויזרע יצחק‬ ‫ן‬ ‫זהיקכי‬ ‫וי‬

‫‪1‬‬

‫‪YM.‬‬

‫‪20‬‬

‫‪M‬‬

‫‪all‬‬

‫‪‎‬א]‬

‫‪22‬‬

‫‪M‬‬

‫‪Y‬‬

‫‪23‬‬

‫‪M‬‬

‫‪24‬‬

‫‪M‬‬

‫‪Zo‬‬

‫‪1‬‬

‫)‪(M‬‬

‫‪oo‬‬

‫‪‎‬צי‬

‫‪26‬‬

‫לולה‬

‫‪0‬‬

‫‪27‬‬

‫ויצא יעקב‬

‫‪28‬‬

‫("רא ה‪:‬‬

‫‪LII‬‬

‫‪HAFTAROT‬‬ ‫‪1‬‬

‫‪Heading‬‬

‫בורא שמים‬ ‫שאו לשמים‬ ‫בעדן‬ ‫ושמעו‬ ‫כיזמי נח‬ ‫ה' שמעתי‬

‫לפקח‬

‫‪OW‬‬ ‫‪Oo‬‬ ‫‪₪3‬‬ ‫‪W‬‬ ‫‪NDI‬‬ ‫‪hs‬‬ ‫‪Nor‬‬ ‫‪NNO‬‬

‫‪NO‬‬

‫‪ISDN‬‬ ‫=ן‬ ‫=‪-‬‬ ‫(‬ ‫=‬ ‫ב‬ ‫‬‫=‬ ‫)‬ ‫=‬ ‫==‬ ‫‪0‬‬ ‫=‬ ‫‪0‬‬ ‫‬‫=‬ ‫ש‬ ‫|‬ ‫ב‬

‫;‪is‬‬

‫‪0‬‬

‫‪Ez. 28:13‬‬ ‫‪Is. 29:18‬‬ ‫‪Is. 54:9‬‬ ‫‪Habs 3:2‬‬ ‫‪Is. 42:7‬‬

‫לאמר לאסורים‬

‫‪Is. 49:9‬‬

‫אהפך אל עמים‬ ‫ואקח את אביכם‬ ‫העם‬ ‫מי העיר ממזרח‬ ‫חזון ישעיהו‬ ‫רני עקרה‬ ‫אם לא בריתי‬ ‫ההרים ימושו‬

‫‪Jos. 24:3‬‬

‫לעת ערב‬ ‫ונודע בגוים זרעם‬ ‫כמפקה‬

‫הן אראלים‬ ‫שמעו אלי‬ ‫ושאבתם מים‬ ‫והאנשים‬

‫כ]‬ ‫כו‬ ‫‏)‪NS‬‬ ‫תש‬ ‫‏‪TNS‬‬ ‫‪Nop‬‬ ‫‪a‬‬ ‫תיכ‬ ‫ד‬ ‫תיכו‬ ‫‏)‪Ns‬‬ ‫‪2).‬‬ ‫)‪INS‬‬ ‫‪Soh‬‬ ‫)‪aise‬‬ ‫‪Nop‬‬

‫‪7‬‬

‫‪sv 6a‬‬

‫‪Zepoo29‬‬

‫מס יפי‬

‫‪00‬‬ ‫‪000‬‬ ‫‪00‬‬ ‫‪0‬‬ ‫‪20-00‬‬

‫‪Prophet‬‬

‫לא יגעו לריק‬ ‫נשבע ה'‬ ‫שמעו אלי‬ ‫והיה שארית‬ ‫מברה עקב‬ ‫היותך עזובה‬ ‫ולו שתי נשים‬

‫‪I Kings 8:37‬‬ ‫‪Is. 41:2‬‬ ‫‪Ist‬‬

‫‪Is. 54:1‬‬

‫קכ‪‎‬ככ ‪|]6‬‬ ‫‪Is. 54:10‬‬ ‫‪ee ott 7‬‬ ‫‪is) 17314‬‬ ‫‪Is. 61:9‬‬

‫‪I Sam, 2:21‬‬ ‫‪7‬‬

‫|‬ ‫‪aes‬‬ ‫‪Ck Wi‬‬ ‫‪rsh l2-3‬‬ ‫‪Poam.o 712‬‬

‫‪Tsu a‬‬

‫‪eco‬‬ ‫‪Is. 46:3‬‬

‫‪Mic. 5:6‬‬ ‫ר‪‎‬‬ ‫ק‪Wd‬‬ ‫‪Is. 60:15‬‬

‫לו‪‎‬‬

‫‪SOURCES‬‬ ‫‪M‬‬

‫‪‎‬צ‬

‫‪YM‬‬

‫‪NI‬‬

‫‪SEDER‬‬

‫‪TORAH‬‬

‫‪5‬‬

‫‪4‬‬

‫‪99‬‬

‫‪Ns,‬‬

‫‪OR‬‬

‫‪6‬‬

‫‪82 92 92‬‬

‫‪)OB | eN‬‬

‫‪9‬‬

‫‪8‬‬

‫‪1‬‬

‫ו‬

‫‪YM‬‬

‫‪31‬‬

‫‪a7‬‬

‫‪0‬‬

‫‪Sees‬‬

‫‪M‬‬ ‫או ‪‎‬צ‬ ‫‪YM‬‬ ‫א צ‬ ‫‏‪YM‬‬

‫‪23‬‬

‫‪ex‬‬

‫‪lae‬‬

‫וו‬

‫‪33‬‬ ‫‪34‬‬ ‫‪53‬‬ ‫‪63‬‬ ‫‏‪36b‬‬ ‫‪aT‬‬ ‫‪38‬‬ ‫‪388‬‬ ‫‪93‬‬ ‫‪04‬‬ ‫]‪4‬‬ ‫‪+9‬‬

‫‏‪YM‬‬ ‫‪YM‬‬ ‫צ‪-‬‬ ‫א צ‬ ‫‪M‬‬ ‫א צ‬ ‫‪M‬‬

‫‪34‬‬ ‫‏‪M‬‬ ‫‪M‬‬

‫‪Y‬‬

‫א‬

‫‏‪Y‬‬

‫)‪1(64‬‬

‫‏‪aN‬‬ ‫ו‬ ‫]א‬

‫‪4‬‬

‫‪30:22‬‬

‫שוב אל‪YIN ‎‬‬ ‫‪now‬‬ ‫ויבא‪‎‬‬

‫‪3‬‬

‫‪:38‬‬ ‫‪:81‬‬ ‫‪:14‬‬ ‫‪81‬‬ ‫‪46 :28‬‬

‫‪ - 14 304‬אביך הלה‬

‫‪)42 44543‬‬ ‫‪(43) 45‬‬

‫‪0D) a‬‬ ‫‪084‬‬

‫ארקין בקעי‬ ‫‪‎‬ןימינב‬

‫‪49 :27‬‬

‫ו‬ ‫‪0‬‬ ‫‪ 0‬אר‬ ‫‪4. 3‬‬

‫לי‬ ‫‪3,‬‬

‫ואלה שמות‬ ‫וילך איש‬ ‫השמו‬ ‫וילך משה‬

‫‪81:4‬‬

‫‪5‬‬

‫‪4‬‬

‫וארא אל‬

‫ץצ‬

‫)‪41/94‬‬

‫‪A‬‬

‫מ‬ ‫‪wey‬‬ ‫‪SAN‬‬ ‫ו‬ ‫ו‬ ‫ו‬ ‫וי‬ ‫לשה הליש‬ ‫ךר‬ ‫‪pen‬‬ ‫‪ee enya‬‬ ‫‪)9710‬‬ ‫‪0 97‬‬ ‫‪540‬‬

‫‏‪Wi‬‬ ‫א‬ ‫וא‬ ‫‏‪Aa Sl‬‬ ‫‏‪Ye‬‬

‫‪‎‬רכזיו ‪FO‬‬

‫)‪BN ON NS‬‬ ‫‪031 93 2mn5 208 29‬‬ ‫וישב‪‎‬‬ ‫‪32 33 33 0‬‬ ‫‪lS‬‏ ‪ 33 0 0‬כ ויהי בטת ההיא‬ ‫פוב‬ ‫ל‬ ‫חטאו‬ ‫‪63‬‬ ‫קמ‬ ‫‪6oo) eevee SOais2‬‬ ‫‪ | 36 38 37 4‬הנמצא‪‎‬‬ ‫כי יש שבר‪‎‬‬ ‫ויאמר אליהם‬ ‫‪73 93 83 53‬‬ ‫וא שדי‪‎‬‬ ‫‪83 04 93 63‬‬ ‫‪rw‬‏‬ ‫‪933 14 04 7‬‬ ‫תאו ‪‎‬הדוהי‬ ‫‪40 4‬‬ ‫ה‬

‫"‪936524,‬‬ ‫‪44‬‬ ‫‪45‬‬

‫‪DOr‬‬

‫‪Heading‬‬

‫‪4‬‬

‫הבדילב‬ ‫השכם בבקר‬ ‫הכבצתל‬ ‫דוע עגנ‬ ‫יהיו יצחב‬

‫‪61:8‬‬

‫‪12:29‬‬

‫‪LV‬‬

‫‪8‬‬

‫‪HAFTAROT‬‬

‫‪SOURCES‬‬ ‫‪7‬‬

‫‪6‬‬

‫‪5‬‬

‫‪4‬‬

‫‪Heading‬‬

‫‪3‬‬

‫והההההר‬

‫עמי‬ ‫ואתה אל תירא‬ ‫חזון עבדיה‬ ‫אם שלמים‬ ‫בראך יעקב‬ ‫וישב עמי‬ ‫ויספה‬

‫הת‬

‫והיה כאשריחלם‬ ‫‏‪poy ann‬‬ ‫הוי כל צמא‬

‫‪FOU‬‬ ‫‪Ro‬‬ ‫‪ho‬‬ ‫‪NO‬‬ ‫‪I‬‬ ‫‪‎‬כ‬

‫‪NO‬‬

‫‪1‬‬

‫רכ‬

‫‪.ciM 3:6‬‏‬ ‫‪.reJ 01:03‬‏‬ ‫‪.bO 1‬‏‬ ‫‪.aN 21:1‬‏‬ ‫‪.sI 1:34‬‏‬ ‫‪.sI 81:23‬‏‬ ‫‪1‬‬

‫חנם נמכרתם‬ ‫בנמילםוה‬

‫‪Prophet‬‬

‫משככה‬

‫‪.sI 3:25‬‏‬ ‫‪.duJ 1:81‬‏‬

‫‪8‬‬ ‫‪Is. 2:11‬‬ ‫‪.sI 1255‬‏‬ ‫‪.sI 01:05‬‏‬

‫ואתן לכם‬

‫‪.reJ 21:24‬‏‬

‫ויגשו‬

‫‪.hsoJ 6:41‬‏‬

‫וגברתי‬

‫‪.hceZ 6:01‬‏‬

‫ואלישע חלה ‪sgniK 41:31 9‬‏ ‪II‬‬

‫ולא‪-‬אתי קראת‬ ‫‪eet‬‬ ‫‪SS BS‬‬ ‫‪FS‬‬ ‫)‪5S‬‬ ‫‪URS‬‬ ‫‪KO‬‬ ‫‪NO‬‬ ‫‪‎‬כ‬

‫הנה יום בא‬

‫‪Oe‬‬ ‫‪RS‬‬ ‫‪ONS‬‬ ‫‪RSIS‬‬ ‫כ‪‎3‬‬

‫‪.hceZ 1:41‬‏‬

‫הבאים ישרש‬

‫‪.sI 6:72‬‏‬

‫כרעה עדרו‬ ‫כי בשמחה‬ ‫אני ‪“1‬‬ ‫ונתתי מופתים‬

‫‪.sI 11:04‬‏‬ ‫‪.sI 21:55‬‏‬ ‫‪.sI 8:24‬‏‬ ‫‪leoJ 3:3‬‏‬

‫וירשוה‬

‫‪1‬‬

‫הת רדר‬ ‫‏)‪) Vek‬אתה‬ ‫=|‬ ‫‪SS‬‬ ‫‪0‬‬ ‫‪ee‬‬ ‫‪ee‬‬ ‫=—‬

‫‪.sI 22:34‬‏‬

‫משא דומה‬

‫‪.maS 6:6‬‏ ‪I‬‬ ‫‪.ciM 51:7‬‏‬ ‫‪esI‬‏‬

‫‪SOURCES‬‬ ‫‪M‬‬

‫‪Y‬‬

‫‪SEDER‬‬ ‫‪5‬‬

‫‪4‬‬

‫אגתסז‪‎‬‬ ‫‪3‬‬

‫‪1‬‬

‫‪2‬‬

‫‪Heading‬‬

‫‪ee‬‬ ‫ל‬ ‫רו‬ ‫יצ‬

‫‪₪‬‬ ‫‏‪Mi‬‬ ‫‏‪YOM‬‬ ‫ו‬

‫‪0-0‬‬ ‫ו ‪10‬סו‬ ‫‪ee‬‬ ‫‪‎‬וייס‬ ‫‪0‬‬ ‫ןל‬ ‫‪66‬‬ ‫ו‬ ‫‪21)75(.‬‬ ‫‪51 27-47‬‬ ‫‪018.‬‬ ‫‪51.61 --41‬‬‫)‪41(95‬‬ ‫‪100‬‬

‫‏‪M‬‬

‫א‬

‫‪61‬‬

‫וקו‬ ‫‪91‬‬

‫‪6‬‬ ‫(‪861)816‬‬

‫‪Exod.‬‬

‫וו‪‎‬‬

‫‪‎‬שדק‬ ‫‪10°‬‬ ‫המ קטצת ‪‎‬ילא‬ ‫‪Ll‬‬ ‫‪ | 21‬הטממטיר‬ ‫עד אנה מאנתם‬ ‫וישמעטיתרו‬ ‫‪41‬‬ ‫ואתם תהיו לי‬ ‫‪51‬‬ ‫‪61‬‬

‫‪LVI‬‬

‫ואלה המשפטים‬

‫‪NO‬‏ כסף תלוה‬ ‫הנה אנכי שלח‬

‫‪13:1‬‬ ‫‪14:15‬‬ ‫‪4:61‬‬ ‫‪82:61‬‬ ‫‪* 1‬‬ ‫‪6:91‬‬ ‫ןכ‬

‫‪42:29‬‬ ‫‪02:39‬‬

‫ו‬

‫‪70269‬‬

‫‪01‬‬

‫‪02‬‬

‫‪81:‬‬

‫ויקחו לי תרומה‬

‫א‬ ‫‏‪M‬‬

‫צ‬

‫)‪81(36‬‬ ‫‪91746‬‬

‫‪12 91 81‬‬ ‫‪9102-22‬‬

‫‪91‬‬ ‫‪02‬‬

‫ואת המשכן תעשה | ‪1:62‬‬ ‫‪13:62‬‬ ‫ועשיתיפרכת‬

‫‏‪Ml‬‬

‫‪yr‬‬

‫‪)65120‬‬

‫כ‬

‫חשו‬

‫|‬

‫‪|2‬‬ ‫‪92‬‬ ‫‪23°‬‬ ‫‪24‬‬ ‫‪25‬‬

‫[‪24 20 6601‬‬ ‫‏‪Ye M‬‬ ‫כ ‪250 2‬‬ ‫‪)4792‬‬ ‫‏‪iy aM‬‬ ‫‪)26-724 >23‬‬ ‫‏‪~68(23)quy aM‬‬ ‫יו‬ ‫‪Bae‬‬ ‫)‪G04‬‬ ‫‏‪Pay aM‬‬ ‫‪82‬‬ ‫(‪642)696‬‬ ‫‪699) 0‬‬ ‫סל‬ ‫רו‬ ‫‪01‬‬ ‫‏)‪70b(35b‬‬ ‫‪72 13 72 62 = )62(17‬‬ ‫‪M‬‬ ‫יכל ‪28 32 02‬‬ ‫‪72197),‬‬ ‫‪ee‬‬ ‫(‪29 3% 29 28 | 73)28‬‬ ‫‪M‬‬

‫‏‪TIEN‬‬

‫‪1552#‬‬

‫*‪97:20‬‬

‫‪29:1‬‬ ‫הן רבדה‬ ‫‪30:1‬‬ ‫תושטןי חבזמ‬ ‫‪31:1‬‬ ‫הארי לתאהק‬ ‫‪39:15‬‬ ‫‏‪7D‬‬ ‫‪1:43‬‬ ‫פסל לך‬ ‫‪72:43‬‬ ‫(כתבילך‬ ‫‪03:53‬‬ ‫ראו קרא ה'‬ ‫‪37:1‬‬ ‫ויעש בצלאל‪‎‬‬ ‫‪#38 :91‬‬ ‫‪‎‬ידוקפיהלאי‬ ‫ואיביו תא ‪‎‬ןכשמה | ‪89:83‬‬ ‫‪Lev‬‬

‫וי‬ ‫))‪75(2‬‬ ‫‏‪Yeu‬‬ ‫‪76(3‬‬ ‫‏‪Y M‬‬ ‫‪2‬‬ ‫‬‫‪3‬‬ ‫‪07‬‬ ‫א ‏‪Y‬‬ ‫‪4‬‬ ‫)‪5(87‬‬ ‫‪)7‬‏‪sO‬‬

‫ה‬ ‫‪a‬‬

‫‪ee‬‬ ‫‪3‬‬ ‫‪4 3‬‬ ‫‪5‬‬ ‫‪5‬‬

‫‪°8‬‬ ‫‪4‬‬

‫ויקרא‬ ‫שפנ יכ אטחת‬ ‫שפנו יכ אטחת‬ ‫נפש כי תמעל‬ ‫זה קרבן אהרן‬ ‫קח את אהרן‬ ‫יין ושכר‬

‫‪* 1:1‬‬ ‫‪4:1‬‬ ‫‪5‬‬ ‫‪4‬‬ ‫‪21:6‬‬ ‫‪1:8‬‬ ‫‪8:01‬‬

‫‪HAFTAROT‬‬ ‫‏‪8‬‬

‫‪4‬‬

‫‪5‬‬

‫‏‪4h‬‬

‫‪2‬‬

‫‪1‬‬

‫‪Heading‬‬

‫‪3‬‬

‫‏‪eens‬‬ ‫‏‪oe‬‬

‫ו‬ ‫‪6‬‬

‫ועמש ילא‬ ‫םרט ועמשי‬ ‫וקעציו‬

‫‪9‬‬

‫‏‪bee‬‬ ‫= ‪ut‬‬ ‫לוו‬

‫‏‪6‬‬ ‫שח‬

‫‪5‬‬

‫‏‪4‬‬

‫‪el‬‏‬

‫שמרו משפט‬

‫‪.sI 1:65‬‏‬

‫ו‬

‫הנה צרפתיך‬ ‫שלח מלאכי‬ ‫תחת הנחשת‬ ‫השמים "‪DON‬‏‬

‫‪.sI 01:84‬‏‬ ‫‪.laM 1:3‬‏‬ ‫‪.sI 71:06‬‏‬ ‫‪.sI 1:66‬‬

‫‪Madeaijc okie‬‬

‫‪Ee ENO‬‬

‫‪Si‬‏‬ ‫‪Lh‬‬

‫‪ee! | 2‬‬

‫‪5‬‬

‫‪ 24:7‬‏‪Josh.‬‬

‫םא בישת תבשמ‬ ‫ועמש םיקוחר‬ ‫ואתם כהני‬

‫ןו‬ ‫‪1‬‬ ‫ו‬ ‫בי‬ ‫‏?‪igs‬‬

‫‪5‬‬

‫‪ 46:3‬‏‪Is.‬‬ ‫‪ 65:24‬‏‪Is.‬‬

‫‪ 58:13‬‏‪Is.‬‬ ‫‪ 33:13‬‏‪Is.‬‬ ‫‪.sI 6:16‬‏‬

‫‪8‬‬

‫אשמל‬ ‫‪4‬‏‬

‫‪Prophet‬‬

‫וש‬ ‫‏)‪ite‬‬

‫‪8‬‏‬

‫ו‬

‫ילכו יונקותיו‬ ‫זית רענן‬ ‫כהני ה'‬ ‫כי ממזרח שמש‬

‫‪.soH 7:41‬‏‬ ‫‪.reJ 61:11‬‏‬ ‫‪.sI 6:16‬‏‬ ‫‪.laM 11:1‬‏‬

‫כל הנקרא‬

‫‪.sI 7:34‬‏‬

‫ויט שמים‬ ‫‪ PR‬בארון‬ ‫לא כבהית‬

‫‪.maS 01:22‬‏ ‪II‬‬ ‫‪sgniK 9:8‬‏ ‪I‬‬ ‫‪.reJ 13:13‬‏‬

‫‪8‬‬ ‫‪4‬‬

‫‪5‬‏‬

‫‪HIM:‬‬

‫‪5‬‬

‫‏)‪ee‬‬

‫‪8‬‏‬

‫אז יקהל‬

‫‪sgniK 1‬‏ ‪I‬‬

‫‪2‬‬

‫שב שבות‬

‫‪.reJ 81:03‬‏‬

‫‪2‬‬

‫חזה ציון‬

‫‪.sI 02:33‬‏‬

‫לו‬

‫קול =‬

‫‪.ciM 9:6‬‏‬

‫כל הנפשות‬ ‫זאת האלה‬ ‫‪OTN 27‬‬

‫‪.zE 4:81‬‏‬ ‫‪.hceZ 3:5‬‏‬ ‫‪Ez. 21:41‬‬

‫‪ee‬‬ ‫‏?‪ie‬‬ ‫ל‬

‫היפבת‬

‫‪.laM 4:3‬‏‬

‫‪1‬‬

‫ובחר אתו‬

‫‪1‬‬

‫ויין לא ישתו‬

‫‪8‬‏‬ ‫פיי‬

‫?‪4‬‬

‫לא‬

‫‪.maS 82:2‬‏ ‪I‬‬

‫‪.zE 12:44‬‏‬

‫‪SOURCES‬‬ ‫‪Yi‬‬

‫‪SEDER‬‬

‫‪TORAH‬‬

‫‪5‬‬

‫‪Heading‬‬

‫‪Ley‬‬

‫זאת החיה‬

‫בוו‪‎‬‬

‫‪₪‬‬

‫)‪82(9‬‬

‫ל‬

‫ל‬

‫‪‎‬יס‬

‫‪fie‬‬

‫אשה כי תזריע‬

‫ו‪‎‬‬

‫‪he‬‬

‫‪84(11‬‬

‫‪ae‬‬

‫‪PLO‬‬

‫‪ROS‬‬

‫)‪GO‬‬

‫בראש‪‎‬‬

‫‪0‬‬

‫‪85(12‬‬

‫‪MOS‬‬

‫‪SEP‬‬

‫‪‎‬ערצמה‪:‬תהות‬

‫‪ye‬‬

‫‪86(13‬‬

‫‪is‬‬

‫;‪LO‬‬

‫‪¥‬‬

‫‪87(14‬‬

‫‪4‬‬

‫‪88(15‬‬

‫‪AY‬‬

‫‪0010‬‬

‫יתתנו ‪‎‬עגנ‬ ‫שיא שיא ‪‎‬יכ‬ ‫השאו יכ ‪‎‬בוזי‬ ‫רשא ‪‎‬טחשי‬ ‫השעמכ ‪‎‬ץרא‬

‫‪6‬‬

‫)‪81(8‬‬

‫)‪CO‬‬ ‫‪10‬‬

‫‪7‬‬ ‫ו‪‎‬‬

‫קדשים‬

‫םתעטנו ‪‎‬לכ ‪yy‬‬

‫(‪92)19‬‬

‫רמא ‪‎‬לא‬ ‫אשר יקריב‬ ‫וקצרתם‪‎‬‬ ‫וספרתם לכת‪‎‬‬

‫וכ‪‎‬‬ ‫ו‪‎‬‬ ‫)‪95(22‬‬ ‫)‪95a(22a‬‬

‫שמן זית‪‎‬‬

‫)‪96(23‬‬ ‫‪Y¥‬‬

‫‪97(24).‬‬

‫‪‎‬יש‬

‫(‪98)28‬‬ ‫)‪99(26‬‬

‫)‪100(27‬‬

‫=‬

‫)=‪i‬‬ ‫‪bho‬‬ ‫‪NO‬‬ ‫‪KDOo‬‬

‫)‪- ו‬ 8 7 ‎‫ו‬ alia dal ee ea ee ee 7 66 5. ‫ורתי‬‎ Pies 0, Re. Ws eG 0 ‫יםיטפט‬‎ ‫ מ‬cr, pen ee ee eee eT ‎‫תרמהל‬ || 84 ‎‫"הצות‬ 132 GEN ito eas, keene ne ee 130

‎‫ו‬ ‎‫וו‬

Seek cere ake meee.

Mee oy ee

87 132

‎‫הקרא ן‬ ra dex?a no5 05 PERN TARE RE na 20 Be OU iss led art ‫ו‬‎ 67 ‎‫ הי‬high) eis Mae mMene 8 ‫ין‬‎ ‎‫מ ןרע‬ ec ee 93

LXxI

KARAITE SABBATH PSALMS Parashah

Psalm

‎‫ הרו‬decks ae: 1 al ee en ‫ל‬‎ ‫וא‬ Pe lah y ‫יי‬‎ ‫( ק‬ene mtg a ON Tella lle: oak oe 925 ‎‫א במברבר ו‬ ONGNW lid ha

32 16 132 67

‫ו‬ ‫ וו‬08 ‫ו‬‎ ‫וי‬ aa: 67

Puen tated lp Ls wasters en rs on 37 ATO ee ie eee toca Ae Dee 2% ‫ויו‬‎ 61 ‫תק‬‎ ee eh tapas toon ky 9.

95 at 55 51

‎‫ ץוביקה‬83 ‎‫לכנמס‬ 9 ‫סמ‬‎ ‫א וש‬

me te, eon he 119 ne ty oniae ey gt 77

(EN) eee eee ee 19 2 ‫ת‬‎‫ו שו או‬ ‫כ‬ ‫יל‬ 7 17 ‎‫הי‬ ‫ יי‬11 ‎‫ו ראה‬ .I :nS TS ea eniN .4 ea 42 SILO ‎‫ יש יי זוע יי קה שוב‬ea 85 Koni eee cee eer nee 144 ‎?‫לא יפו וש כפת בוא‬ ‫א‬ ‫ שו‬76 ealht pr re 7 40 SMILING ‫וו‬‎ ‫ | ו‬Oo ae eee 27 ‎‫רה‬ ‫ה‬ :le kB ‎‫ה‬ yA 76

LXXII

wry boss wy 15.

yw

spy ‫ינגול‬‎

|‫ גזיר‬- ‫תולבש ןיתצי‬

MOSH) nab pr bes ony ‫אשע‬‎ NB ‫יפא‬‎

95age _a, Malorne boy porta

TaD

Sap ‎‫(אכרסת‬rr,‫אא‬ela ihSt‫ כ‬te honey ‫מִים‬- ‫וא ||עוני‬ )WV saeT By,

‎‫ ג‬gaW“elF gig Spanonwpeel

/

AMS ibe 2 apy

Spendey

‎‫ (אכבקא‬stdin fal ‫|וזמ‬‎ ‫ אפ‬OWL

yy" por ‫ו‬‎

₪

To,.05,

‫ןוצצצ‬‎ ops ‫ומ‬‎ ‫ לווזמ‬Spy ‫במי‬‎

‫ "בש‬.‫כה‬

‫ הכ‬doves

ay fast

| " 2 ‫ואל‬‎ ‫ בוב‬231199 ‫יאש‬ ‫גדל‬

‫לכי טוא‬

‫ואןא\כ | מערת ממיעבה‬

wan) uted swayadie| ane

‫ה‬

‫וו‬

4%‫‏‬

‫ המיעיטברעהבמעמוה" לש=ממעהצדלהקאנ‬site‫‏‬

‫ו‬

‫ בא‬5

‫ומ‬

‫‏‬smreb ‫מורד‬

Rites erate‫‏‬

‫“ | דלע ץפ‬YaSaajitony‫ רועזמ סיסרמ ‏‬aan)‫‏‬

‫‏‬naroK ‫הא‬1‫" אן‬82 ‫ בוני לוד‬3 ‫יס‬

:

uo

‫הבג)ר‬

‫ד וג‬ed‫ו‬a‫בש‬ ‫ש‬ | = moo ‫‏‬dnim ‫אוד‬

yrF niyvkn ‫‏‬argo ‫וב‬. ‫[יָרִילבר‬

"‫אבללגמוק סי‬3 ‫ם בגיג‬

5 ‫בוחל‬

Se?‫‏‬

‫(אכרתא יצה כ‬

‫אהא‬

‫‪LXXIl‬‬

‫באללועת' ‏)‪ dosnt Kym PAs XS‬יג‏‪ ato‬תי‪ ,‬הגל‬

‫|א( ולס ‏‪ Grady‬ץבפו ןא(‏‪Tins ino‬‬

‫‏‪In ond:‬‬

‫‏‪ pa Mewar sah hy) aap a‬ל לב ‏)‪3x5‬‬ ‫תל דיגא בר ‪nahA‬‏ נצכפרד‪-‬‬

‫‏‪ hs‬לתבו ‏‪ ated moran‬רעלה >שושי ‪.‬‬ ‫‏‪abet‬‬

‫‏’‪2 nestles‬‬ ‫‏‪se yen‬‬

‫»‪TRS eer‬‬

‫ב‬ ‫‪a‬‬ ‫‪ “AANA pay‬אדרלפא(‬

‫‏‪ rvaypod‬סנש‬ ‫טנא ‪4‬‬ ‫‏; ‪ ray odin‬רועש בב ‏‪“ors‬‬

‫‏ לצע‬

‫‘‬

‫‪\.‬‬

‫גב‬

‫הפג)לר | טומעות" בנג בקנה ‪”neM‬‏ ואכלקא‬

‫‏‪Sp =f‬‬ ‫‏‪Thay‬‬

‫‪.‬‬

‫‪4‬‬

‫‪4‬‬

‫לועוצר כ ‪HW‬‏‬ ‫הלו‬

‫‏‪“mts Sat,‬‬

‫םיעשב ע ‏)‪x‬‬

‫‪ “Speen‬אהא אללכא|‬

‫מבי ‪yuigirS‬‏ ‪ 0‬מב‬

‫‪ 02‬ו‬

‫עכל ‏‬

‫(יבאאֶם! אצוה ‪noN‬‏ ‪aD‬‬ ‫‏‪TMbsr‬‬

‫‏‪5%‬‬

‫‏‪yew un‬‬

‫‏‪solar‬‬

‫‪oS.‬‬

‫‪0‬‬

‫‪Io 9D,‬‬

‫יא‬

‫§ )‪ pnd SMR‬דע גג אהא ‪:‬רבאו‬

‫)‪TAL TRS OY Nien‬‬

‫וז 'ר| ‏‪ sgl‬יהב וכ‏‪“spn wal‬‬

‫‪,‬‬

‫לע‬

‫ו‬ ‫בו‬

‫םובטאט ‏‪an) x‬‬

‫יא ‪ )9574‬‏‪rn‬‬

‫היתי אלכנה ‪3‬‬ ‫ה‪2‬‬

‫לו(ל דו ילה ‪)a‬‏‬ ‫‪4‬‬

LXXIV

"‫לוע ש‬ he

‫לו במ‬

‎‫ות ל‬

‎‫ אלמל‬din’

55 ‫ללצע‬‎

te ‘orgy nny ann)

‫"תאוצה‬

‫כז‬

‫ילו = לועקו‬

‫"בז‬‎ As,J man ¥ 1

: YW

‫הנג)לת‬

r ‎‫ל ביס כ‬

ponds ‫ההוא‬‎ ‫ תאסולית‬ae) fF Borst >

tons! |

‎‫“ עדד‬neyo sy ‫הוב‬‎ |‫ יר‬AT"

ony MON

‫בל‬‎ ‫ םיסבמ‬ib Sip

‫םע‬‎ As Bove

1 OMTM1 ‫רלבגבבכפו‬‎

wal ‎‫ל‬pp

‫רה‬‎

‫מ‬

Spy

"

noGas

‎‫{ מדכר‬Xn

‎,‫ >עג\ברות‬joe ‫גג‬‎

‫ גמ "הומיבמ‬oj dun‫עוזתש לו ‏‬ ann ony ars"‫‏‬ ‫ "בון הלכו‬AWM‫‏‬ ‫ רעא‬ND 95 5 sow THis‫‏‬ hop‫ לבגנ וכ ‏‬+f‫) ‏‬4 ‫ בימת תבימע‬OW‫‏‬ “a7

emab words, opal / rink ina gx ‎‫ ואפבקא‬Sb ‎‫משאב‬1 A ‫מ‬‎i ‫סו‬ 7405"

‎"-‫ לא כאתר‬45N “mwa ‎‫ גג‬o} fay sya

‎‫ה‬ne

‎‫ אבב‬bys. jana: 1339S)

Dee

‫בגוש‬‎ Ny wd rey

eat

‫רו‬‎

LXXV

es

‎]‫ב‬

/

‫בלל‬

.

‘

‘

sniyoero

6

/

ons

7

ny

‎‫) ב‬eb)aP)eof

;

‘

eo

₪

gne en &

ae

ds) XS) x pas ‫לבג‬‎ nye ‫א‬‎ ‫פחץחב חפ‬ 0

‘

'

‫ה‬‎

0

‎‫כ‬ bs ‫יי‬‎

Seber

A) hr aro dasga) IA ‫לצע‬‎ “ogy nob ane ola ‫הצב‬‎ ins

Sp

Pse

4

a

A

.

:

‫ הנס אחא אכרם‬49O doK yD ‎‫בושעוחי ם‬ ' erode‫ו‬‎‫|תכמב‬oar ‫ילָי‬‎‫טבעו‬

‘

4

aS

nss

‫"בְְָפסיְִנויִלָה| ללב| וכ‬ vw missy‫‏‬ ‫‏ םה‬swibpo ‫לטפפרד‬

‫‏ אמִים אוה אבל‬a 53)

\yy Teo yap‫‏‬ “Sac‫‏‬ ‫רועזע‬ atthe)‫ו ‏‬

.

ols ie Ov),‫‏‬

Sp‫‏‬

| ‫למצע‬

Sass‫‏‬

os bp

|‫‏‬

3x‫ בצב תכצב ‏‬Ost Yip

. (‫ אקרפא‬MASK‫ "ומיה ‏‬opens .

₪

44

(‫ש‬

=

oprnaands)‫‏‬

‫היעוטוב כ ו‬

‫ו‬ Pre‫‏‬

‫ה‬

é

A)

‫"סיטפ‬ deab)yy 330‫‏‬

‘

Orb‫‏‬

,

" ‫בעי‬ ‫ מש‬ne‫ר‬ sider

‫רזא הרכז ?בוצרַמתמלוָבָב | לרע ירק‬ ‫ל‬

(‫ףרכא‬:. ‫ו‬

,

:

Ya

toa‫‏‬

4

1 OSM

Jp Stu

AIM

thrGING ‫סבתא‬‎ IDK) Orrmsyiy =‫רועזע‬‎

Tovey Misys ‫סיבל‬‎ ‫סיר‬

‫ יו‬tLe) orks

eee ‫‏‬seno ‫‏הא‬yam ‫ ה|(א "סיס‬4

eo

dient‫‏‬

%

anak ‫ שש‬i 92.5

‫בצ‬

|‫‏‬

/‫‏‬

4949 ‫] סל‬. ‫ ממ‬Avr Bb nymis‫לפב)לרך ‏‬

|

\

Dhan‫‏‬

Ib‫“ לע ‏‬A miSd yn De‫ נואזמ ‏‬TAIT‫‏‬ )nda dedis )anA niga‫)‏‬otoF ‫ ה‬5 ‫]ל ביט‬ 6‘

4

‫‪LXXVI‬‬

‫למ ‏‪ boas‬לועמ‬ ‫‪% me‬‬

‫‪iene‬‬

‫‪ zy‬ור‪‎‬‬

‫לוי‪‎‬‬

‫‪2‬‬

‫]וידה‬

‫‪‎ 0‬חזה ‪si 5‬‬

‫‪ OMI‬ואכרקא‪‎‬‬

‫‪‎‬ני ‪11‬‬ ‫‪ OY‬ליכ עב ‪‎‬םידב ‪2 ong‬‬

‫‪a‬‬

‫‪oi,‬‬

‫‪‎ “ky‬ב‬

‫‪PYM‬‬

‫‪994‬‬

‫‪nate Pee‬‬

‫‪S‬‬

‫!‪ i'd samp‬ואפרקה‪‎‬‬ ‫‪2‬‬ ‫‪“n‬‬

‫‪‎ S: al‬סבעוטוסב ‪3‬‬ ‫‪‎‬דנו ‪nd Pugs)aloe‬‬

‫‪ DAP‬חח‬ ‫‏‪Nin 2%‬‬ ‫ ‪netaB‬‏‬‫ללד‬

‫ו‬ ‫‪4‬‬

‫ל‬

‫וניבי ‪yM +‬‏‬ ‫"או‬

‫)‪mS 5‬‏ (‪)tyn‬‬

‫‪)SIOM‬‏‬

‫‪9‬‬

‫ב‪2 850‬‬ ‫‪ .4 -‬צבאות ‪)edno‬‏‬

‫‏‪ay‬‬

‫ל‬

‫“‪ 2474‬הרי ‏‪“ahs‬‬

‫‏‪eerand‬‬

‫‏‪ -5 ban‬ימווס טנב ב "או “‪xS‬‏‬

‫טכר‬

‫‏!‪WOKS :3%| 2 4s) 04‬‬

‫מ ‏‪ moh‬ועזגור סיה זיו‬ ‫ריד‬

‫ל ג‪ 3‬ה‬ ‫‪ET‬‏ד ל‬

‫‪-3‬ה לכצר “‪IST‬‏‬

‫שב ות | זול כב‬

‫\‬

‫|לצע‬

‫(כמו ‪]193439‬‬

‫סי איש שמד‬

‫‪“Yada‬‬

‫סמ‬ ‫ם ‪ ₪‬ואר קורו‬

‫שגגוא‬

‫עלל‬

‫‪ +‬אב‬

‫‪Big ody Ya‬‬ ‫‏’‪s p SABA | Onsen‬‬ ‫‏‪mn cree‬‬

‫‪+‬‏ ‪pee‬‬

‫ו ‏‪ b‬תו‬

‫‏‪A‬‬ ‫בתו‬

‫מרבצת ‪»osrO‬‏ בשומ ‘‪lA‬‏‬ ‫ל‬

‫‪3‬‬

‫כם‬

‫‪ee‬‏ ‪| aM‬אפלסא‬

‫‪"2‬‬

‫|‬

‫זמ‬

‫)‪ent‬‬ ‫‪eat /‬‬

‫‪97‬‬

‫בג‬

LXXVII

‫צ ואת מס‬

"‫‏ במ שב‬sepa ‫ ל‬5‫שזע‬

‫גבלד‬

0 aren) Oi nia

4

‫לרר‬

4 Syn ns‫ז‬‎ ‫םיאלנב ם‬

5 don, Sy eats) “he: ony 73)" ae, 17a" > BAS) ‫ו‬‎

‫ מָבֶכוְבָלְפָבל | מל‬a ,io ‫"תמו הוא‬

Wass)‫‏‬

1‫גוי‬

as

‫‏‬dba ‫ב\וט‬ —>5b.: os‫‏‬

‫ ו‬5 Lines

"pay fire ne ps‫ בב‏‬nox to‫‏‬

‫טדל ת‬

‫‏‬mala“ ‫ מרמבב‬6 ‫ =מזע\ר‬ate‫וש ‏‬ ‫‏‬02015

‫ \ג' אכיא‬stab ‫‏‬sn ‫ כ ל |אישי‬oss

‫|אכלם‬

mee os1‫‏‬

6 Ra

aoS

‫ע‬ yoS ‫‏‬NES ‫|צ בי |תזשר שש‬

‫ ירכאו‬ub ara ww AN) TB phy

‫ ובסלב "תב‬dey OBson‫‏‬

‫ו‬

eh vies eM‫רועזמ ‏‬

$9

ni ‫‏‬KB ‫ג‬

si‫‏‬ea 7

)) a4)

fey

aan‫‏‬

‎‫כ‬

>

‫ב‬

aaa‫‏‬ ——>

ape)re),‫‏‬

‫ ו‬bppca

ni

aleS

Ha sik‫ל‬‎ ‫שביס טטטפ‬:‫ב מ‬penines =O 9 ‫איל‬‎ sy tenis

:

n ‎‫ בק‬we ‎‫ תג‬IES Oh /5[ ‫כ‬‎ ‫עת‬ ‫ ל‬eens ‫‏ |אבמל‬xi 8 ‫מכן בנמזך) פ עד פונס‬/‫הפג‬

ae

‫‏‬erper‫= יפ"ב‬

‫קד‬

‫‪LXXVUI‬‬

‫‏‪ ODS‬לוע‬

‫‪‎ misty ork Wo|ongoing‬סבב ‪ pryob‬עצל‪ro ‎‬‬ ‫לפגולק ומעו פ נא מבפימטפיחוא ‪dte:‬‏ וברס‬ ‫"ליל ‪enilyks‬‏ ‪yn‬‬ ‫בי ‏‪OF‬‬

‫עזע\ר ‏‪yas Vad‬‬

‫‏‪Sous‬‬

‫‪7‬‬

‫‪ syd‬גו | ללג‬

‫לעס‬

‫ב‏‪ “a‬אהא ‏‪reno‬‬

‫צנ ‏‪ sani‬וג »> ‪rw‬‏ ‪era‬ו"‬

‫ויתב א זור יסב |יבל‪5‬ב‪//‬ג | עצד מז‬

‫‏‪ )5 Pow) Shay‬הנו ‏‪- Ko‬יטבע ו‪ (2‬זכי‬

‫נמ בס" ואת עה ‪ow‬‏יפמ ם ‪ 5‬א "‪eniS‬‏ ‪uB‬‬ ‫תשר בב‬

‫במב!וטב ‪mr /‬‏ ‪4 pyo‬‬

‫‪ yO‬בצבנס‪ .‬עזע|פ בוה סוי‬ ‫‏‪TP 5‬‬

‫‪/‬‬

‫צדל‪‎‬‬

‫‪ ent‬אמ ‏‪ Wye‬נופש יב‬

‫»‬

‫ו אףיגכא(‬

‫אבי ‏‪" at")2 Spry IAP‬בנס‬

‫בזועו‬

‫יניו‬ ‫ל‪₪‬‬

‫|עלל ‪DP‬‏‬

‫‏‪ Soins‬עה ם ‪ - 5‬לש‬ ‫כצ\ל \בְמְלב! ‪uy‬‏ בס ‪1‬‬ ‫לאל לבכה‬

‫‪epa‬‏ )‪939331‬‬

‫זול‬

‫‏‪ Ss‬הב‬

‫‪niaK‬‏ ‪ydaer‬‬

‫(בדי מז‬

‫ם א יי אמלִי ותו א‬

‫אמג‬

‫‪“Yorn‬‬ ‫‪5‬‬‫‏‪AS‬‬ ‫‏‪ rs‬מ‏‪ ay rarity‬ה‬

‫”‪Sen yan‬‬

‫)‪Tian‬‬

‫‪‎ eae‬מ ‪-‬‬

‫‪.-+ pews‬‬

‫סלה ‪‎‬גו ‪‎ w Meret‬מב ‪ant‬‬ ‫‪Xs‬‬ ‫קְפגולרש יס בַכֶם‪(-‬לִיס ‪alM‬‏ פ ]‬ ‫אוי ו‬

‫=‬ ‫‪‎Deir‬הבלט‪Ip :‬‬

‫‪‎‬אוע ‪Bing‬‬

‫‪TEN‬‬

‫יונ וג‬

‫‪--‬‬

LXXIX

‎‫אבר‬

‫אוו‬

| ‫"מ‬‎ Karin nto lni ‫‏‬nreH

6 ‫מל‬

‫רוז‬‎ ‫יט‬

prays’

‫ושביס‬

‫לבבלם‬

(‫ "יושרשי‬Lind senda)1‫‏‬

>

Tw :

LS95%)

‘opps ors i sip"| ‫וזכו‬‎ weantn”

‎‫ת|ל‬-- JAN pve yw» “estoy ‫א‬‎ bot aes be aN

‫ערל‬

‫ב‬

‫הפורת‬

‫) תש‬9x3y$

‎‫יי'ג‬

PTD )xS

Lf

snomreS ‎‫ בס‬9 ‫עיבת ם‬

5

hab5

"‫את ַלְבלִיס עזע\ל סמיס שפפלים‬

"‫ סיבבלמ למ אות‬D,‫ שו א ‏‬baked

+

6 Oya

Shaan‫‏‬

Ib AK DAD)‫‏‬

By porte yoda dan Inde [‫םמלא‬--|‎ ‎‫אכלס‬ ‫ יי‬,yb ybaB ‎‫בבר‬ / On ony ont) ont ‫בו‬.‎ EOM 6 ‫‏‬732F ‫ב‬

)»>

ow

5‫ו‬ ‫ב‬

‫ זו \ר ב‬ape‫וי ‏‬

BY Bow‫‏‬

‫[ בא‬2 ,)ye ‫‏‬XOS ‫יבב ה‬

a

25>) ‎‫ "אונב‬Dou

‎‫"גו‬

Oo

Ay

‫לפגפתי‬

eons nibs SoM ond" yay,

‎"‫ |גי‬Sp

‫לב‬‎ prvw ‎‫חלוש אובי‬

ee

e

‫‪LXXX‬‬

‫קלס כבגבס לדוגש‬ ‫או‬

‫בא רותב ‪,redaN‬‏ ‪DETOJ nax rs‬‬

‫בבר‬

‫זחחד ע‪:‬ג ורפב)» = ‪SRU‬‏ ‪ tnias‬צמנ‪ .‬ב ‪ej‬‏‬ ‫בה רל פמ ‪sep‬‏ לצ בגנה ‪1‬‬

‫טללמ‬ ‫בס ‪pxS‬‏‪ ly( :ydnic‬מ‬ ‫‪23‬‬

‫‏‪Ms‬‬

‫מעזה‬

‫‪yon a‬‬

‫המורת‬

‫‪.‬‬

‫ו‬

‫ואלב‬

‫תמש‬

‫בל‬

‫ג‬

‫‏‪9S‬‬

‫לשכ‬

‫‏‪ JT‬פשמים וְהָדִב‪-‬לָה‬ ‫בש‬

‫א ילעוא ‪.‎‬ט ‪:‬‬

‫‪ tem Fo‬מב‬

‫לש ‪.‬בושצ ‪:‬‬

‫‪: jd‬‬

‫כל א‬

‫כטבולים‪‎‬‬

‫‪ood “Ges‬‬ ‫ר‪‎‬‬ ‫=‬ ‫‪ NOY:‬כּלְבִיבִי‪‎‬‬

‫‪Suid y‬‬ ‫וכ ‪‎‬סש ‪/5p “one Ss‬‬

‫‪ b> BST oan SD‬דכפו\‪‎‬‬ ‫למ‬ ‫ביו |‪|‎‬יִת ‪‎ SM) por ar‬וו‪.‬‬

‫תחש | ‪‎‬אמ ‪‎ Od IDs‬מוד ™‬ ‫‪ Fn} |“i 2 35‬סע “‪‎32‬ב‪ oSn x‬ה‪-‬א‪‎‬‬ ‫‪Sopsiy mS‬‬

‫א‬

‫כ‬ ‫|‪‎)522/51‬ב|‬

‫‪Sr‬‬

‫)| ‪‎ Oo)A‬בגב | ‪ sty Si‬ול | ‪‎‬מש ‪Fx‬‬ ‫‪‎ ALP 7A‬ולב‬ ‫‪(emo:‬‬ ‫‪! 0% 4‬דיִלְבַהְב ‪‎‬בב ‪‎ 33) ON‬בב ‪= Ay‬‬

‫)‪ 3 Sener ns oa bee‬יִכ ‪‎‬ל ‪Spor yt‬‬

LXXXI

‫העגרה | אמג ססות‬

‫‏ > ג‬esim ‫ג |לְבאנמתממצ‬

‫ו‬

aap Ibe‫ו ‏‬

ine

ox

‫ (מכללת‬RTL)‫‏‬

3

"' ‫‏ ביס חתות‬XI

Ord Ae‫‏‬

‫"שכמו‬‎ ‫ יביא‬wok)

‫ב‬

NTN

expr vw; eae/ se ‫מ‬‎> vei nisxrinx ‫סי‬‎ ‫שרוגבה‬ 4S‫ב‬‎ ‫בו‬

Ay

‫ יז‬KHIDK,

pod ‫וא‬‎

a) Fm )‫ד‬‎ ‫ירעַמ ה‬. ‫( הכ‬3 Berns mrs ‫בש‬‎ S5aby Leip KON! med : Son wa) 0937 ‫עיבל‬‎

4

‫ שיב‬T3352 aw

7

‎‫(מִי‬ Miberiead

ols ‫תרובפק‬,‎

‎‫ ביכ‬el She

₪8

es

‫צל‬‎|4

8

Ts

eee

42

yk ‫וכ‬‎ ‫ ם ומ‬nw: YP URY) ME ‫לריו‬‎ben

fei,

(‫אקלפא‬‎ ‫ תבנה‬4)RY ‫סישש‬‎‫ה‬

‎‫ אע יי‬eva

‫‏‬FO |

‫תי ו‬

‫ו‬

‫באב‬

‫א‬

‫ ב‬a ‫‏‬sa

‫שש‬

=

Sayin

4

nniJ

‫‏ טר‬eeem 1 ‫א‬

)"rer ‫?‏‬poK ‫סויפה‬

1 ‫כ‬+‫כ‬ = '

x

‫ ל‬sae‫‏‬

TKD‫‏‬ 4

-

LXXXiIl

‫לש בבסל לע‬

ms rien‫תושב‬‎ )8( ‫ בט ייל‬diowind 9p > ‫שת‬‎ ‫ ץוחוש‬+ aby snip Aynow

Wray poh nbsoysins ‫םג‬‎yon organi

‎:‫ תביש ְק‬FN Na nO NON Em :

we

‎‫לאוער‬pp arab yaa 8] 82 ‎‫ אוב‬ea3Bdi‘ ‎‫מִי גי א|בל‬

+

nF

ba A |5 ‎‫וליבן נשל‬

‎‫ פומ בוו שב לת‬SO ‎)‫ דעה |מי‬yriA ‎‫ פס‬xid .NA ‎‫איפוהלג‬

sbo ‎‫וצב‬

: S24Ro S') 033% OF 03)F ‫וכ‬‎ 4 On "es pr

‎‫ וכ שג‬1 J ‎‫ כ‬-‫ אווב‬,‫ף‬

‫ול'צ‬

‫כ‬

oy |‫ענב‬‎ nglry ‫תועדש‬,‎‫ סבנו‬oi mp» 5Pin: abPiston > ‫ו‬‎ Sider SONS

spay isa ninNels et oat OX), ‫סבו‬‎

ks Fyn} oto : aBlaging ofp {nS ‎‫ שעת‬vn) a op aps ots ‎‫ כו‬2 ‫ ימתס כו‬ygI ,)DA ‎‫ ששו‬₪ 937" Pax MoM SHAN\Sop {ore BN) 92Ban

‎‫אפסו‬Bonay tn ON : ‫ב‬‎ ‫רצויפמ‬ ae 05 ‫יח‬‎ ‫ ספור‬1)PAD OBR | 5

‫א‬‎ DN SM, 9 MAY Ny ‫ו‬-1

LXXXIII

+ ‫שנ‬‎ bop yrange ‫ד‬ ng nays‎ Mini ‎‫ געט > ולו פב‬yS po yav sew ‫ ב‬oV

pn

‫ ירְכִיבָר| ע‬: oB"

4 wj

‎‫ בצ ב( אי‬sf ‎!,‫מצלת‬ —5r) ‎‫בלל מל‬

Danis | Spy sy ‫לנו‬‎ thy ‫תוצובת‬.‎ 0192 3a OY | ‫בחו‬.‎ ps Pun + oly ang

‫ו‬‎

ae

.

=₪|₪‫י‬‎

-

₪

:

‎‫ עב‬67) SBN nits tn Ou 077) Fw ‫ןשב‬‎ ‫בב‬

‎‫) (סולו) יבצ שמ‬maj

A ‎‫תי‬

par 55 by ‫במ‬‎‫ יטוש‬Sop ‫תש‬‎ ‎‫ותפתוק| קליס ובוסוק‬

eyA[

ortiyn oz: ‫א‬‎ orny nin ‫ב‬ ‫א‬ ‎ ory nats ss) ‫רצ‬‎ + ‫ברעואבאב סורציל ספא‬ Hod Ha [‫*קמ‬‎ + ‫מחבת רחל‬ WS ‫תלמִמ‬‎ |‫רשאו‬ 5

ae

eo

TYSON

ws

+ ‫ |תובב|!בב‬Pro»

‎‫ה‬ hs

=

₪

ae

6%

‎‫ ב‬MO OD + ‫סב‬‎ (oN NOUS

ag ‫יוגב‬‎ oy ‫אב‬‎Ons ‫לת‬‎ OEDS ‎‫) עבשאי‬A7 enac IOM 2

:

:

‫י‬‎

9

1

‎‫ כי‬+ apO

:Ovon Bln ‫טה‬‎ ns?) Wie: ann) ‫תשס‬‎

323) : 0 MBMyD‫תב‬‎ ay ‫הפפמ‬‎ “oe

LXXXIV

"‫דע‬

‫ב‬ eee‫‏‬

SL xF dnaS ‫‏‬yle‫ וצה§ מַמְבָס‬BOM‫שר ‏‬Sirs‫‏‬

‫ו‬

4

Deen‫‏‬

‫‏ לי‬ei‫‏ ענ‬su‫ששכ אַרְצְבָס‬

‫ו לביהב מלב‬

Spans Adin |‫‏‬

‫סבב ב לת סצנה‬won’‫ תב ‏‬ASK‫‏‬

0

onl Ser Axo) orn ony O27) OF)‫‏‬

‫לשש‬2Frys)‫ ‏‬amo‫‏‬ ‫ רצ|למ סו‬053 1 ae Son)‫‏‬ >> Sym anvany bis‫מ ‏‬je | sway)‫‏‬

rx ahr): :05BR Sein Rebp‫ד ‏‬

OA ante‫ו ‏‬

cae,‫‏‬

\, O52 Peres a) aby du sik‫‏‬ ‫בא‬ - seS ‫‏‬ssaF ‫ בל הכ בס‬Fd‫את ‏‬

{peat‫ בג ‏‬oti! SeNalSpousalou‫‏‬ )sSO

OC

‫‏‬swaL ‫ד‬8

Legend as‫ בב‏‬oy. Says‫‏‬

wn‫א‏‬

yop beomy ND on‫‏‬

Dox bua»‫ב ‏‬ )331: ‫ל רעאב‬ ‫ ב‬aie‫‏‬

“A‫‏‬

anita! onesshoo dy ay ondWu) onli,‫‏‬ 6 335Sl,ASH.‫שוב תביא וי‏‬ JF)‫‏‬

a ylS FS Fo H5 ‫‏‬MA1 ‫בצ |ורמיש‬ von)oss} “ony‫ןיכ\‏‬.‫אתו‬ ‫שר‬ enix OF)‫‏‬

LXXXV

So ‎‫לי‬Orme sx ‫אשמ‬‎ ‫ יכ‬: abyss ‫ידע‬‎ Nok

es pos ‫עובש‬‎ 08 : Sivt Bsnap meal) x ‫סע‬‎ SX 99)‫מה‬‎ I es ‫פא‬‎239n) ‫סלע‬‎ ‫“ וצד‬OHM >

: ‎‫ אנ‬ivy ‎‫וסוט וס שי‬

‫בא‬

3%

‎‫ שמא‬2%) teoy

‫ כי לס בי‬yA T/O| ‎‫הירנג ב‬

₪ ‫‏‬yaJ ‫" מדעתו‬50 ged‫‏‬

Ks ‎.‫ הפיל ל מואת‬9a 2 NA )syab ‎‫ה‬ ‫שש‬

‎‫זר‬

‫עשת‬4 yJ st‎‫מצס הא |ומע ב‬

Xe 2 bh buy omays 5x ee aay 05 ‫ב‬‎‫וע‬ ‫ ויש‬onus ‫שמו‬ 5 ‫ל‬‎

=r 1 ‫יצת‬‎ 51x bly 05.3‫ריש‬‎ ‫ יבמ‬SYN

myn a3 oF Fives ‫רוע‬‎ 6

XID ‫יב‬‎ ‫ אה ספ‬pw ‫לבל‬‎ ‫ אמ‬3 Px beta » ON ‫ילממ‬5/‎ MID + Wa ‫ספווח‬‎

' ‫של‬‎ ‫ ןללימ העש‬AX ‫סלב‬‎ ‫וש‬ ann SION

apis So ‫כ‬‎nus 020% 85> ‫ןולושו‬‎ ‫( ב‬rn | ‎"‫ חלס תמר‬MT ‎‫"תעוב‬

nro

aia |X ‫בבל‬ = ‎ Ory] ‫סו‬‎ Fy ‎‫ בלל שא‬3" ‫ | סבו |ובא‬ney"

‫ שמי! בלב \כ‬ay‫( וטו ‏‬dy‫ לת ‏‬dy‫‏‬ re

/

‫‪LXXXVI‬‬ ‫ה‬

‫‪i ows‬‬

‫‪2‬‬

‫‪ney |4. ay DAD‬‬

‫‪)LA‬‏ ‪ NAD et‬י|ס‪ .‬שיועי ביצצרת ‪.yb‬‏ ‪syxuF‬‬

‫שו ‪-‬כ ץפנה‬

‫‏‪mans 3‬‬

‫‪ ?)0 PS + Wine‬רוגל‬

‫‪‎‬רכס ‪ayn‬‬ ‫‏‪rales‬‬

‫י‬ ‫‏‪vy‬‬

‫!‪ye‬‬

‫הוז ‪‎‬תויושבב‬

‫רב‬

‫‪MSN ie‬‬ ‫‪+‬‬

‫‪DLL‬‬

‫‪-‬‬

‫‪KW‬‬

‫‪rH‬‬

‫ה פצ בע‬

‫‪+‬רארהא‬

‫א‬

‫‪, 5‬תבוטל‬ ‫‪:‬‬

‫‪ an‬יגע ‪‎‬ואיסצ ‪Ux nwo nap Jo‬‬ ‫‪wD‬‬

‫‪8‬‬

‫‪NIMNI‬‏‬

‫עמק‬

‫‪ or SAY‬בו א‬

‫פוה כִימא ‪NNA‬‏ ‪esiK sppo‬‬

‫מה ‪IT‬‏ ‪ 3x‬ל‬ ‫"‪AOM‬‏ ‪ )na‬א ו‬ ‫‪wwA‬‏‬ ‫יחת‬ ‫)‪ 99‬אתסב ו‬ ‫ָ \‪nai‬‏ ‪ xA sI WD‬מסר\ שש שבה‪2‬‬ ‫'‬

‫‏‪ Aa‬עוער ‏‪ an‬תעצות‬

‫‪aa -‬‏ ‪ea‬‬

‫‪:yoS oaM en‬‬

‫‏‪5 nd‬יק פוא = ו ‪oo‬‏ ‪eep,hamo‬‬ ‫‏‪sor‬‬

‫‪ ofan ANN‬הש ‪ 29‬כ ‏‪Ir‬‬

‫‏‪ Miso An‬ס(י ץ לחה‬

‫ןא|‬

‫אתת‪ \,‬בגעוגתת‏‪ars 4 Jp "aN‬‬

‫‏‪ 1x) abs‬ךלאלמ ‪0,‬תבת ‏‪0 ₪3 Mop‬‬

‫‏‪, An‬ת\צע'\ביטב‬

‫‏‪ANON‬‬

‫'‬

‫‪spo)pe‬‬ ‫‪-‬‬

‫‏)‪ Qn‬עא שגפ ‪ 6‬ישאכ ‏‪‘yoo‬‬

‫סתמ סיבצכ ‪ 7‬‏‪ Axa‬אהל אהעעתבת| ‪ 15‬וי‬

‫בש\ר ג‬

‫‪no‬‏ אבה יגלד ויל ‪wO‬‏ ‪YD‬‬

‫אית‪yaa ,‬‏‬

‫‪aom‬‬

‫‪NAHS‬‬

‫‏‪aes yer ₪‬‬

‫א‬ ‫יישוב‬

‫בתא וי ‏‪ORS‬‬

‫בותרתב‬

‫‪:‬‬

‫‪vIn‬‬

‫‪y‬‬ ‫‪‎‬ו‬ ‫|‬ ‫‪‎‬קל‬

‫‪LAP eniS‘ 1‬‬ ‫‪wh‬‬

‫כאשי‬

‫‪)dV‬‏‬

‫‪yA‬‬

‫ס|א‬

‫>‬

‫'‬

‫‪aj‬‬

‫|תיצת‬

‫תיא הרוכל) ‪ ₪‬דיזת‬

‫‪aie‬‬

‫‪pier‬‬

‫‪‎‬ו ‪rahe) Ps 2D? >0‬‬

‫| ‪SVO bi )eaT‬‬

‫|ועי העועל יש‪‎‬‬

‫ימתלזג‪ tit tnus ‎,‬גי טונ ?סנה‪‎‬‬

‫‪ee‬‬

‫ה‪‎‬‬

‫‪yy‬‬

PREFACE THE scope of the investigation pursued in this work and the inductive method employed therein are set forth in the Prolegomena. The preparation of this study involved a great deal of complex and often perplexing research. By its very nature, the theme demands also from the studious reader close attention; he certainly has constantly to consult, in addition to the Hebrew Bible, at least the two printed versions of Midrash Tanhuma

as well as the Rabbot,

in order to derive full

benefit — as the writer confidently hopes — from the perusal of the work. Owing to the magnitude of the task and the size of the treatise, it was found advisable to present herewith first the part dealing with the Palestinian Triennial Cycle and covering the first two books of the Torah, Genesis and Exodus.

In con-

nection with this part there are edited in the Hebrew section Genizah fragments as well as other manuscript material containing portions of new Midrashim to these Pentateuchal books. Volume II will comprise the discussion of the remainder of the Triennial Cycle, viz. to Leviticus, Numbers and Deuteronomy, and further of the readings on special occasions, significant Sabbaths and the Festivals. In this part, too, a Hebrew section will contain new Midrashic material collected by the writer.

In Volume III there is to be presented, in addition to a review of the Babylonian Annual Cycle and its derivatives, a historical survey of the rise and development of this highly significant institution of the Old Synagogue, viz. the lections from Torah and Prophets (and also from Psalms) and the Aggadic productions that originated from these readings. Such a summary is only possible after the detailed and comprehensive analysis of all the available data — such as is extensively offered in Volumes I and II. The existing scientific literature on the subject under discussion is deficient just with regard to

LXXXVIII

PREFACE

such an indispensable analysis. Altogether the role played by the Haftarot of the Triennial Cycle in determining the structure and the trend of the Midrashic homilies —a discovery which the writer regards as the most important result of his study — has hitherto remained unknown. In many respects a more satisfactory and better substantiated synthesis can now be attempted. At the end also full indices covering all the volumes will be given. * % % %

For the use of manuscript material sincere thanks are herewith rendered to the staffs of the Cambridge University Library, the British Museum and the Bodleian, as well as to Prof. Alexander

Marx,

New

York.

Also

the

Librarian

of Christ’s

College, Cambridge, has kindly made available certain data. Thanks are also due to Dr. M. Zulay, Jerusalem, who supplied a list of the Haftarot mentioned in Yannai’s Piyyutim even before the appearance of his valuable studies on this early Paitan. The writer is finally much obliged to Dr. E. J. Thomas, Cambridge, for his kind assistance in obtaining numerous photostats of Genizah fragments forming a part of the famous Taylor-Schechter Collection. Cincinnati, O., August 26, 1938. % % OK %

It is needless to point out that works of this nature cannot be published without a subsidy. That this volume is to make its appearance, albeit after a lapse of time, is due to the efforts of a committee of which my friend and former disciple, Rev. Dr. Victor E. Reichert, Cincinnati, is the efficient and energetic

chairman. Special mention should be made of the generous response on the part of Mr. and Mrs. Aaron W. Davis of New Rochelle, N. Y. (through the kind intervention of Rabbi Jacob K. Shankman), and on the part of Rev. Dr. Solomon

B. Freehof,

Pittsburgh. To them and to all those who aided in this enterprise the expression of my sincere gratitude is herewith recorded.

J. M. Cincinnati, O., December

17, 1939.

LIST

OF ABBREVIATIONS

(Exclusive of those usual for Biblical books, tractates of Talmud and Periodicals.)

A=Adler Collection of Manuscripts at the Library of the Jewish Theological Seminary, New York, followed by the number of the respective manuscript. htadagA=BA ‫‏‬htihcsereB )‫תכיל מדרש אגדה‬ ,‫בראשית‬ ‫אגדת‬

‫ואח"כ‬

,‫ים‬. ‫ ואח"כ פנרשבתיא‬,‫בתחלה פרשת תורה‬

‫ תשרפ( םיבותכ‬,ed. Buber, Cracow

,‫ ספר בראשית‬by‫‏‬

1902.‫‏‬

AC=Annual Cycle of readings from Torah and Prophets. ‘Adat Deborim ‫)םירובד‬‎ ,(‫ תדע‬by Joseph of Constantinople (12th century), Massoretic and grammatical work (Ms. Leningrad); see the description by Harkavy, ‫םינשי‬‎ ‫ םג‬,‫םישדח‬ ‎‫ו‬ Age. = Aggadah. B=Genizah list of Triennial Cycle Haftarot (Bodl. 2727°), published by Dr. A. Biichler, JOR, VI, 39-42. Each item is indicated by B followed by the respective page of in JQR (see infra, p. 17). Bar. = Baraita. BHM =Bet Ha-Midrasch ‫)שרדמה‬‎ na), ed. Jellinek, 6 parts. Bodl.=Genizah fragments at the Boldeian, Oxford, cited according the numbers in Neubauer-Cowley, Catalogue of the Hebrew Manuscripts in the Bodleian Library, Vol. I,

1906. Buber, ‎‫= מבוא‬Introduction to his edition of Midrash Tanhuma (see TB). c., ch. = Chapter. C=Lists of Triennial Cycle Haftarot in T.-S. Collection at

University Library, Cambridge (see infra, p. 17-18). CL =Cambridge Library Collection, ibidem (ditto). DR=Deuteronomy Rabba (cited according to Romm ed. of ‎‫מדרש רבא‬, .)anliW ix

LXXxIx

6

LIST OF ABBREVIATIONS

ER =Exodus Rabba (ditto). FS =Festskrift Simonsen, Copenhagen 1923 (see infra, p. 18). Ginsburg, Introd. or Introduction=Chr. D. Ginsburg, Introduction to the Massoretico-Critical Edition of the Hebrew Bible, London, 1897. GR=Genesis Rabba (cited according to ed. Theodor-Albeck, Berlin, 1912-1929). GS=Genizah Studies in Memory of Doctor Solomon Schechter. ‎)‫ שעכטער‬om), Vol. I: Midrash and Haggadah, by Louis Ginzberg, New York, 1928; Vol. III: Liturgical and Secular Poetry, by Israel Davidson, New York, 1928. H=Haitarah. H. pt. = Hebrew part. HV=Haupt Volume, viz. Paul Haupt Festschrift, Leipzig, 1926 (see infra, p. 18). J. T. S.=Jewish Theological Seminary Library. JTS Ms. = Midrash Manuscript at Jewish Theological Seminary Library (edited infra, Hebrew part, p. 149 ff.). Kahle, [email protected]. W.=R. Kahle, Masoreten des Westens, I, Stuttgart 1927; II, 1930.

LR =Leviticus Rabba. 1/7 = ‫אתרטוז‬‎ ‫הנוכמה אתקיספ‬ M. = Mishnah. Mekh. = Mekhilta.

‫בוט‬

‫ ק ח‬,‫ ל‬by R. Tobias b. Eliezer.

MHG=Midrash Ha-Gadol ‫)לודגה‬‎ ,(‫ שרדמ‬1, to Genesis, ed. Schechter, Cambridge 1902; II, to Exodus (up to the end of ‫ורתי‬‎ (‫ 'פ‬,ed. Hoffmann, Berlin 1913-1921, for the remainder a manuscript belonging to the Jew. Theolog. Semin. Library has been used; III, to Leviticus, ed. Rabinowitz, New York, 1932; IV, to Numbers, and V, to Deuteronomy,

manuscripts in the above-mentioned library. Midr. = Midrash. Midr. 486. = ‫הרות‬‎ ‫ הדגא לע השמח ישמוח‬,‫ שרדמ‬ed. Buber, Vienna 1894.

.rdiM ‫‏‬.leY =‫בדרש ילמדנו‬ ‫מ‬ MY ‎=‫ מחזור יניי‬ees( ,arfni .p (91-8. 1 NR= Numbers Rabba. Pet. = Petihta (‫)אתחיתפ‬‎ .

LIST

OF ABBREVIATIONS

PR=Pesikta Rabbati ‫)יתבר‬‎ ‫ אתקיספ‬,(‫שרדמ‬ Vienna 1880. PRE = Pirké R. Eli‘ezer. PRK = ‫אנהכ‬‎ ‫ ברד‬,‫ אתקיספ‬ed. Buber, Lyck 1868.

1

ed.

Friedmann,

S=Seder of Triennial Cycle. SH = Sheeltot of R. Aha of Shabha.

.L=LHS ,tuhniirG refeS ‫‏‬mitukkiL-aH )‫קובץ‬

,‫ה לקוטים‬

‫ספר‬

‫(מדרשים ישנים ומאמרים שונים‬, 6 parts.‫‏‬ T=Tanhuma,

ordinary version of ‫אמוחנת‬‎ ,‫ שרדמ‬cited according

to Sidra of the week followed by the respective paragraph. Tanh-=Tanhuma: TB =the version of ‫אמוחנת‬‎ ,‫ שרדמ‬edited by Buber, cited in same manner as T. TC=Triennial Cycle.

Tos. = Tosephta. ‫שי‬

=.

‫ילמדנו= צ‬. ‫בוו‬

0

Yer. = ‫ל‬‎

YHM ‎=‫ילקוט המכירי‬, yb .R rihkaM .b abbA .iraM YSH ‎=‫ שמעוני‬wp>. YTT=an ‎‫ ילקוט תלמוד‬ees( ,arfni werbeH ,trap .p 072 .).ff Zulay’s List =the indications of the Triennial Cycle Haftarot, found in the Piyyutim of Yannai, as listed by M. Zulay,

»y ‫ירקחמ‬‎ (see infra, p. 18). ‫ו"צהא‬ = ‫ ןויצ םילשוריו‬,‫ תבהא‬by B. Ratner.‫‏‬

‫יקודקד =םירפוס ס"ד‬

\/31186 Lectiones, by R. Rabbinovicz.‫‏‬

‫וי‬

‫ ו‬care‫‏‬ aes inde _Dat‫‏‬

a

₪

Gee

o>

-

=

ate

cee‫‏‬

eer ‫ וב‬-‫נב‬

THE

BIBLE

AS READ

IN THE

OLD

AND

PREACHED

SYNAGOGUE

/

‎‫ו‬

‎‫רקד‬if,‎‫ו‬

we

322 45

‫גב‬/ ‫ו‬

-/a | AS) ay ‎‫ד‬ / ₪ anoa a4

\

4

₪-

PROLEGOMENA The discussion here is intended to indicate in a preliminary manner the problems involved and the procedure pursued in their treatment. Only after the progressive attention to all the available data, many of which are presented here for the first time, will the subsequent summary enable to reach back more safely into the obscure field of origin and evolution.

1. 50025 OF INQUIRY

The reading from Torah and Prophets, forming a notable part of the services on Sabbaths and Festivals as well as on certain other occasions, was a significant and unique institution of the Synagogue. It provided, together with the accompanying sermons, continuous and sustained adult education in Judaism year in and year out. The young were taught and: prepared to partake of this instruction as future members of the congregations.t The origin of this institution is shrouded «Cp. M. Sabb. 1.3: ‫ארקי‬‎ ‫םיארוק לבא אוה אל‬, ‫ ורמא ןזחה האור ןכיה תוקונית‬.‫תמאב‬ From the remark of R. Simon b. Gamliel it is evident that the school children were preparing (or revising) on Sabbath eve the passages to be read from the Torah on the following morning (Babli 13a, top): ‫לש‬‎ ‫ג"בשר רמוא תוקונית‬ ‎‫בית רבן מסדרין פרשיותיהן לאור הנר‬, gnidrocca ot eht gnidaer fo .sM ,hcinuM ‎‫ד"ס‬, p. 20; in Tos. 1.12, ed. Zuckermandel, p. 110, for: ‫ןיניקתמ‬‎ ‫ברו‬ ‫תוקונית‬

‎‫ לאור הנר‬wan ‎‫ פרשיותיהן לילי‬daer osla ‎'‫ ;תינוקות של בית רבן וכו‬.pc osla .reY ,b3 bottom: ‎‫ אומר התינוקות מתקינין להן ראשי פסוקיהן לאור הנר‬wa" ‎‫תני‬, dna eht tcerroc comment in ‫השמ‬‎ :‫רנה ןיניכמ ינפ‬, ‫ינת אתפסותב םש ג"'בשר רמוא ןינקתמ ןהיתוישרפ רואל‬,

‎‫לידע מקום הפרשה שיקראו למחר‬. nI eht .reY gnidrow ‎‫ ראשי פסוקיהן‬seod ton naem the beginnings of the verses (as Bacher, Terminologie, 11, 160, note 3, seems to assume, and likewise Blau, JOR, IX, 129), but ‘‘of the sections’’ (cp. NPDB),

divisions, within the portion read from the Torah. Thus Yer. remarks immediately before: ‫ןיקספ‬‎ ‫םיקרפ‬, ‫( והמ ?ןקתמ ישאר‬in ed. Venice: ,(‫ןיקוספ‬‎ showing. that ‫ןיקספ‬‎ or ‫ןיקוספ‬‎ are the equivalent of ‫םיקרפ‬‎ ;by the latter term are meant here the groups of verses recited in order from the Scroll by the people called 3

4

PROLEGOMENA

in obscurity owing to its very antiquity. Attempts to connect it with the struggle against the Samaritans? do not seem to me to be well-founded. Altogether the ‘‘anti’’-motive has been carried too far. Thus Leszynsky3 would make the regular Torah readings on the Sabbaths to have been directed against the spread of Hellenism among the Jews. And Venetianer‘ has endeavored to find in the choice of the Haftarot polemical or apologetical tendencies against Christianity! Rather the positive aim and need of familiarizing the ordinary Jew on the leisure days of the Jewish calendar with a knowledge of his religion and tradition should be regarded as the main raison d’étre of this institution. But this problem will be dealt with fully in vol. III of this work. We have first to examine inductively and comprehensively this feature of the synagogue service, its technique and its concomitants, and then draw conclusions as to its beginnings and development. Only in this manner are we likely to avoid the pitfalls inherent in haphazard theorizings. It is well established a Triennial

Cycle

(=TC)

that there was

in vogue

of the Torah

readings.

in Palestine There

is no

upon to do so (cp. also M. Ber. 2.2 where the sections of Shema‘ are indicated by .(‫םיקרפ‬‎ Accordingly, ‫ןיקוספ‬‎ in Yer. is the same as ‫תוישרפ‬‎ in Babli and Tos., and the procedure of supervising the school children on the part of the synagogue attendant (‫)ןזחה‬‎ was to indicate to them the beginnings of the sections comprising the Torah lection for the following morning ‫)ןיקוספ‬‎ ,‫ישאר ישאר‬ ‎‫ [ר(אשי] פרשיות= פרקים‬dna gnittel meht daer eseht yb sevlesmeht tuohtiw -ruf ther aid so as not to become engrossed in reading himself and be led unwittingly to trim the wick of the lamp or candle. 2 Thus Dr. Biichler, JOR, V, 424: ‘‘It seems to me that it was the Samaritans who gave the occasion

for the first step’, etc. Cp. also Elbogen, Jiid. Gottesdienst?, 157, bottom, though hesitatingly: ‘‘Wenn es richtig ist, dass die ersten nach ihrem Inhalte festgelegten Vorlesungen ₪. Erlauterungen der Bibel infolge der abweichenden Auslegung der Festesvorschriften durch die Samaritaner eingefiihrt wurden’’, etc. 3 Die Sadduzder, Berlin 1912, 133 ff. Cp. also against him Elbogen, J. c., 539. ’ 4“Ursprung u. Bedeutung der Propheten-Lektionen” (reprint from Z. D. M. G., LXIII, 1909), .‫כ‬‎ 8: "1288 Ergebnis der Untersuchung wird... auch zeigen, dass die Propheten-Lektionen den Mittelpunkt der Polemik gegen das im Entstehen begriffene Christentum gebildet haben"’.

PROLEGOMENA

5

need to enter here into a detailed refutation of the arguments of Finfer, in his learned but diffuse and unsystematic work,5 against the prevalence of TC in the Holy Land regarding the whole arrangement of the Sedarim as late and _ unofficial.® Gaster has followed suit in a long-winded article on ‘‘the Biblical Lessons.’’? Our whole study in the structure of TC and in the Midrashic homilies based on it furnishes running evidence for the actual employment of this Cycle in the Pal. synagogue during the Talmudic period. Already R. Eli‘ezer b. Hyrcanus at the beginning of his career as a brilliant student of R.

Yohanan

b. Zakkai

in Jerusalem,

several

years

before

70 C. E., preached on a theme connected with a TC Seder and its corresponding Haftarah

(see infra, p. 105).

There is further

evidence that R. Gamliel of Yabneh and his colleagues, who accompanied him on his mission to Rome in the fall of 95, preached there on a Sabbath when another such Seder and respective Haftarah were recited (infra, p. 472-3). The crux of the difficulty raised against TC is the Bar. in Meg. 31b: ‫אינת‬‎

‎‫רשב"א אומר עזרא תיקן להן לישראל שיהו קורין קללות שבתו"כ קודם עצרת‬ ‎‫ ושבמשנה תורה קודם ר"ה‬hcihw desoppus tnemegnarra saw ylno possible according to the Annual Cycle (=AC) as prevalent in Babylon and later on adopted all over the 11450074. But this Bar. occurs only in Babli and there is serious doubt whether it was ever regarded as authentic in Palestine (more will be said infra, vol. IIT). Owing to the hegemony of the Babylonian Gaonate over

the Jewries of the Diaspora,

the Pal. ritual was discarded in

preference to the Babyl. one, and consequently TC was ousted by AC, except in a few localities such as Fustat where the 5 ‫מסורת התורה והנביאים‬. Wilna

,6091 pp.

‫‏‬.54-93

6 .pC sih prahs ,skramer .p ,34 ‫‏‬:mottob ‫עלובה העיסה המבישה את הלש והאופה‬ ‫ אין לו‬,‫ כלשון המקרא צלמות ולא סדרים‬,‫ הפדרים) בלשון זכרים‬:‫ובצדק נקראו (היינו‬. . . '‫ וכו‬,‫ הדיוט מאחד בעם‬,‫ ולדעתי הוא מעשה יחיד‬,‫יחס במקרא ולא נזכר בקדמונים‬. ‫ ד‬Jewish Review, London 1912-13 = Studies and Texts, I, 503 ff.‫‏‬ ®Cp. R. Z. H. Chajes in his Novellae, 0. .: ‫אברעמ‬‎ ‫יפל הז אל יתעדי ינבל‬

‎‫ איך היו עושים בתקנת עזרא זאת שתבוא קריאת‬,‫ עיין לעיל כ"ט ע"ב‬,‫דמסקי אורייתא בתלת שנין‬ mew ‎‫הקללות קודם עצרת בכל‬. eeS osla tropoppaR ni s’kaloP ‎‫ קדם‬,nam .p .31 The different interpretation of the Bar. by Friedmann, Bét Talmud, III, 105, is rather forced.

6

PROLEGOMENA

former was adhered to in the local Pal. synagogue still in the 13th century.2 The full significance of TC and its development were thus only dimly known. The Massorites have preserved bare lists of the Sedarim of the Pentateuch which, with all their variants, constituted already the final stage of the process of fixation of this Cycle. The Midrashic literature reveals the

existence of many different shiftings have taken place.

Sedarim,

showing

that numerous

That the main Midrashim to the Pent., such as the Rabbot and the Tanhuma versions, were based on TC is a highly creditable result of Theodor’s research.?%? But he only realized the external aspect of the matter, viz. that the Midrashic sections were arranged according to the Pal. Sedarim and not according to the Babyl. Sidras as in their present printed form. The internal and essential structure of these sections, viz. their dependence not only on the Sedarim of TC but also on the respective Haftarot to the latter, has hitherto remained obscure (see infra, sub 3). What Prophetic lections there were in the Pal. ritual has become known only since the discovery of the Fustat Genizah. Dr. Biichler was the first to utilize some of this Genizah material in his essay on ‘““The Reading of the Law and the Prophets in a Triennial Cycle.’’™ But he brilliantly became involved in an untenable theory of TC having started in Nisan, and not in Tishri, which theory resulted in equally unwarranted corollaries as to the origin and the evolution of the whole institution and its features. He, too, was unaware of the role played by the TC Haftarot in determining the structure and the trend of the

Midrashic homilies. Now considerable additional material is available in the form of such lists of TC Haftarot (see infra, sub 4). Moreover, there is further the evidence for the latter 9Cp.

I, 416-17. 1% “Die

Mann,

Jews in Egypt,

Midraschim

zum

I, 221-22,

Pentateuch

II, 378-79;

Texts and

₪. der dreijahrige

pal.

Studies, Cyclus”

(M. G. W. J., vols. 34-36, 1885-87).

1 JOR, V, 420-68, VI, 1-73. The article of Joseph Jacobs in J.E., XII, 254-57, is very inadequate, and especially misleading is the diagram there of TC Readings.

PROLEGOMENA

/

in the indications contained in the Kerobot of Yannai which he composed for the Sabbaths according to this Cycle (Mahzor Yannai= MY, see ibid.). Yannai lived before the Muhammedan conquest of Palestine, as can now be definitely stated, since his Piyyutim contain no reference whatever to Islam and its dominion over the Holy Land whereas there are numerous allusions therein to Edom-Rome and Christianity (as rightly pointed out by M. Zulay, Piyyute Yannaz, 1938, Introd., .‫כ‬‎ xvii). The Pal. Minhag obtaining in the period of this early Paitan (say at the end of the 6th century or the beginning of the 7th) corresponds on the whole to that evident from the Genizah lists,

with regard to the identity of both the Sedarim and their respective Haftarot. However, just as in the case of the former the Midrashic literature reveals the existence of different commencements of the Torah lections, which go back to earlier times, so in the case of the latter the same literature presupposes many other Prophetical readings going back to times prior to the final fixing of TC. This latter discovery forms the crux of the novel investigation pursued here into the structure and the technique of the sermons that accompanied the readings from Torah and Prophets —an approach never yet attempted because of the very unawareness of the whole underlying sermonic technique of drawing upon the Haftarah as the background of the homilies. This technique applies to the Petihtot as well as to the items beginning with Halakhic themes, the so-called Yelam-

medenu (=Y) homilies. And the same is the case with the perorations forming the conclusions of certain Midrashic sections to the respective Sedarim (see infra, sub 3). The investigation has ultimately an important bearing on determining the respective

age.of the Midrashim.

Thus,

6. g., the Y homilies,

so frequently assumed by scholars to have been a late innovation, often turn out upon close examination to be based on Haftarot older than those indicated by Yannai, who reflected the Pal. Minhag of his time, and by the compilers of the Genizah lists who may be regarded to have had in mind the practice obtaining in the Pal. synagogue in Fustat. ,These earlier Haftarot, presupposed by the Y items, correspond as a rule to those forming the basis of the Petihtot of the leading Amoraic Aggad-

8

PROLEGOMENA

ists (see also infra, p. 14). This problem of the literary history of the Midrashim based on the readings from Torah and Prophets will be discussed more fully in vol. III.

2. CHARACTERISTICS OF TC SEDARIM AND HAFTAROT According to the established rule requiring a person to recite from the Torah at least 3 verses (M. Meg. 4.4), the lection on the Sabbath morning, when seven people were called upon to do so in succession (ibid. 4.2), had to contain a minimum of 21 verses. This minimum is also reflected in the Bar. (Meg. 23a, bottom) regulating the Haftarah to consist, too, of 21 verses 50 as to correspond to the Torah lection.” If sometimes there occurs a Seder (=S) of less than this minimum, say of 20, 19 or 18 verses, recourse can be taken to the assumption

that the 7th person repeated one or two verses from the portion recited by his predecessor, or even the entire one in case of the last instance. There is also another possibility that such Sedarim are relics of the custom that must have prevailed at some time to call up on the Sabbath only six persons (cp. the dispute between R. ‘Akiba and R. Ishma‘el in Babli Meg. 23a, top, but see Tos. 4(3).11, ed. Zuckerm., 226, where the dispute is about adding to the minimum and not about the latter itself). But it is inconceivable that a S comprised only 14 verses, such as Gen. 8.1-14, or even 9 verses, such as Num. 25.1-9. Such

Sedarim are really to be explained in connection with the numerous shiftings of their respective commencements, viz. that in some localities the S began with Gen. 8.1 whereas in others the S for the same Sabbath commenced with 8.15, and the same applies to Num. 25.1 and 25.10 respectively (see infra, pp. 76-77 and 122). The whole process of shifting becomes evident from the consideration of each item in the body of this work, and at the conclusion of the section on TC there will be given lists covering the whole Pentateuch as graphic illustration./ We also notice that the Sidras of the Babyl. AC coincided with the points 27 ‫ כנגד שבעה שקראו בתורה‬,‫המפטיר בנביא לא יפחות מכ"א פסוקין‬.

PROLEGOMENA

9

at which there commenced TC Sedarim, although there were divergences in this respect which the final fixation of TC failed to remove entirely (cp. 6. g., infra, .‫כ‬‎ 183, with regard to ‫ייח‬‎ ‫'פ‬ ‎‫שרה‬, and ‎‫ק‬. 341f., with regard to ‫יחיו‬‎ .(‫ 'פ‬The Babyl. AC of Torah and Prophetic readings and its derivatives will be treated fully in vol. ITI. As regards the length of the TC Haftarah (=H), according to the Bar. (see note 12) it should comprise 21 verses. corresponding to the minimum of the Torah lection. However, the custom developed to shorten the former, whenever there was an official Meturgeman, who rendered it into Aramaic, or an accompanying sermon, in order not to weary the congregation by too prolonged a service. In Babli Meg. 23b, top, it is reported that R. Yohanan b. Nappaha would direct the shortening of H to 10 verses,'3 but in Yer. IV (75a, bottom) the minimum is reduced to even 3 verses." The point of a sermon, as the cause of a shortened H, is not mentioned expressly, but is implied in the answer of R. Abbahu to R. Helbo: “Shall not R. Yoh. be as 8 Meturgeman?’’, viz. because of the sermons this Rabbi used to deliver the H was shortened just as in the case of a Meturgeman. The Pal. custom in this respect is stated in 'D ‎‫ המעשים לבני ארץ ישראל‬,zibraT( ,1 .tp ,3 .p )6 sa :swollof ‎‫ היה‬mo

IVR

‎,‫ המפטיר אומר שלשה פסוקין או חמשה או שבעה‬,‫בשבת תורגמן או דרשה‬

‎‫» לעשרים וארבעה פסוקין‬.snew morF eht hazineG stsil fo CT -faH tarot it is apparent that as a rule the Prophetic lection consisted of 10 verses, though sometimes 11 verses are given or 9 or 8.

3 ‫ אפסיקו‬:‫‏ לן‬NOT ‫ וכי הוה קרינן עשרה פסוקי‬,‫זמנין סגיאין הוה קאימנא קמיה דר' יוחנן‬. 4 ‫ ולא יהא ר' יוחנן כתורנמן‬:‫ א"ל‬,‫ קומי ר' יוחנן קראיי תלתה‬:‫א"ר חלבו קומי ר' אבהו‬, a retteb gnidaer si dnuof ‫‏‬ni ‫ס' העתים‬, .p :772 ‫‏‬ww( :‫ובירושלמי כתב במקום שאין (צ"ל‬ ‫תלת ל"א 'וכו‬, ‫והבא אהו הימק 'ר ןנחוי ורק‬: ‫'ג ר"א ובלח ימוק 'ר‬. ‫ ןירוק‬.‫ ןמגרותמ‬Cp. also‫‏‬ Ratner,‫ ‏‬,‫ ו"צהא‬Meg., p. 89.‫‏‬

5 Cp. also Mas. Soferim

12.6 and 13.15 (ed. Higger, 230 and 250).

The

number 24 here for the ordinary H, as against 21 in Bar., is due to the view

of not including the Maftir among the 7 persons called upon to read from the Torah, hence the 24 Prophetic verses would correspond to the 24 Torah verses recited by these persons plus the Maftir. In Mas. Sof. 13.15 (p. 250) 22 verses are given, the last one corresponding to the ‫תסנכה‬‎ .‫ ןזח‬See my remarks in Tarbiz, 7. c., note 14.

10

PROLEGOMENA

It would

thus seem

as if the version

in Babli concerning

R.

Yohanan’s practice, viz. 10 verses, is more genuine. Or should we say that these lists were drawn up at a time when already

Babli prevailed over Yerushalmi?

Be this as it may (and more

will be said later on), the conclusion of Dr. Biichler from some of these lists that there were prevalent Haftarot of 2 verses or even one verse will be shown to be erroneous (see infra, pp. 60,

5

10 35 45Or An interesting feature of TC H is that of skipping, viz. in order to conclude H with a ‘happy ending’ the 10th verse was added after leaving out the intervening Prophetic portion; sometimes the last 2 or 3 verses were added in the same manner. This procedure of skipping is already indicated in M. Meg. 4.4: ‫'וכו‬‎ ‫ ןיגלדמ איבנב‬and in Tos. 4(3).18 (ed. Zuckermandel,

226 1.(:‫איבנבו‬‎ ‫איבנל‬, ‫הרותב ןיאו ןינלדמ איבנמ‬, ‫ןיגלדמ איבנב ןיאו ןיגלדמ‬ ‎‫ עשר מדלגין‬wo ‎‫ של‬.pc( ilbaB 842 dna .reY ,VI .)b57

ehT rettam

will be discussed farther on, but here attention is drawn to it because of the following observation. Very frequently the Bible codices contain the siglum =‫'ס‬‎ ‫ רדס‬either at the verse where the H began or where it ended, and moreover the concluding verse of ‘happy ending’, added after the skipping, often coincides with the one having this siglum. Thus we have the origin of the whole Massoretic division of the Prophets into Sedarim. Just as with regard to the Torah the latter indicated the commencements of the lections according to TC, so with regard, to

the Prophets originally the siglum ‘Seder’ indicated where the TC Haftarot either began or concluded and also where the final verse occurred after the skipping. The siglum was thus first intended as an aid in the employment of the Prophetic books at the service of the Synagogue in the form of Haftarot accompanying

the Sedarim

of the

Torah.

Later

on

these

sigla were

extended all over the Prophets to provide so-called divisions of each

book,

and

were

even

carried

over

to the

Hagiographa

although never recited as specific readings except for the Psalms and the 5 Megillot. This connection of the Sedarim in the Prophets with the TC Haftarot has to my knowledge not yet

PROLEGOMENA

ial

been "6811260. It explains the placing of these sigla at points that hitherto were puzzling and seemed very strange, e. g. Josh. 4.24, 8.33, 14.15, 22.34, Judges 4.31, etc., etc. In the body of this work attention is drawn at each particular H to this indication ‘Seder’ in the Bible codices. A fuller treatment will be given farther on in conjunction with lists as graphic illustration. In the choice of a particular H to a given Torah lection the principle of tallying was predominant, viz. there had to be linguistic affinity between the initial verse or verses of S and H respectively. In addition there was frequently an intrinsic connection between the two, but more often the tallying was merely of the former character, as long as the chosen H was one of consolation and encouragement of Israel ‫)לארשי‬‎ nom). The latter requirement was also the main reason for the skipping within the Prophetic lection in order to lead down to a conclusion that was heartening and foretelling the ultimate redemption of Israel. Sometimes a given H can be detected as already the result of an Aggadic homily that antedated it. Such a H as a rule is late and an earlier one can be ascertained by means of other data. This will be demonstrated in the course of the following investigation item by item.

3.

THe

Miprasuic

HomiLies

AS BASED

‫סא‬‎

TC SEDARIM AND HAFTAROT The discovery of Theodor as to the Midrashic sections having been arranged according to the Pal. Cycle has been mentioned before (p. 6). But this discovery applies only to their external form. The inner structure has not yet been properly understood. Take the case of the Petshta (=Pet.) to which 1% Thus neither by Dr. Biichler nor by Ginsburg, Introduction, ch. IV: Sedarim (p. 32 ff.); the latter correctly termed the Pent. Sedarim as ‘‘the Triennial 660068 , but did not offer any explanation for the Sedarim of Prophets and Hagiographa.

12

PROLEGOMENA

Bacher has devoted a valuable monograph.%? According to him ‘‘the Pet. verse was left entirely to the free choice of the speaker; just in the selection of the Pet. verse and its interpretation, as well as in its coupling with the text of the (Torah) pericope, there were to become evident the esprit and the skill of the preacher” (p. 7). In the fact that the H, which would have been very suitable for Pet. texts, was not used at all for that purpose, Bacher has found special proof for the above freedom of choice on the part of the homilist.%% By the latter observation Bacher has missed the crux of the whole matter. The H was not used explicitly because 11 was tacitly employed throughout! In the following pages it will be demonstrated in connection with each TC Seder how the verse chosen to introduce a particular Pet. tallied lingutstically with a verse found within the compass of the H. Often the whole trend of the Aggadah developed in the Pet. can be accounted for only by turning to the H which gave the homilist his starting-point. He had the H constantly in mind and utilized for his purpose even the part skipped therein. In many cases the Pet. would tally with the initial verses of both S and H, which in their turn were connected in the same manner, but frequently the tally of the Pet. verse can only be found in the H. The connection is either positive or by way of contrast. Thus the H formed the bridge that joined the Torah S with the Pet. verse which as a rule was chosen from the Hagiographa (though occasionally the latter emanated from the Prophets and even from the Pent.). In this manner the preacher demonstrated to his audience the union of the three divisions of the Bible. This discovery of the role played by the H in determining

the structure and often the trend of the Aggadot dawned upon me as a result of the investigation of the items beginning with ‫ דד‬Die Proomien in der alten jiid. Homilie, Leipzig 1913. The previous‫‏‬ literature on this theme is listed there on pp. 1-2. Cp. also Albeck,‫מבוא ‏‬ ‫ שרדמל תישארב אבר‬,‫ תוחתפמו‬I, Berlin 1931, p. 11 ff.‫‏‬ 8 P. 7, bottom:

“Die

Freiheit

in der Wahl

des Prooemientextes

zeigt

sich besonders deutlich in dem Umstande, dass die als Haphtara vorgelesenen Prophetenabschnitte, die sich wie von selbst zur Wahl des Prooemientextes darboten, keineswegs zu diesem Zwecke bevorzugt wurden”.

PROLEGOMENA

13

‫ וניבר‬.‫ ונדמלי‬What criterion was there to guide the selection of a‫‏‬ particular Halakhah with which to open these so-called Yel.‫‏‬ sermons? Often the Hal. has no bearing whatever on the Torah‫‏‬ reading.*® There is indeed evident the consummate skill of the‫‏‬ preacher in proceeding from the Hal. to Aggadah in order to‫‏‬ dael nwod ot eht laitini esrev fo S gnisu eht ‫‏‬:alumrof ‫מנין? ממה‬ yaya‫ ‏‬.‫ ונירקש‬We thus notice the end of the homiletic process,‫‏‬ but what caused its starting-point, viz. what guiding principle‫‏‬ aided the homilist to choose out of the mass of Halakhot the‫‏‬ particular one for his purpose??? Then there are to several‫‏‬ Sedarim 2 or 3 Y items. This fact also demanded an explana-‫‏‬ tion. In turning to the TC Haftarot there was found the solu-‫‏‬ tion to the whole problem. + Within the given H the homilist‫‏‬ always obtained a suggestion for the choice of the particular Hal.‫‏‬ to begin with his sermon by means of the formula‫ וניבר ‏‬.‫ ונדמלי‬As‫‏‬ there were frequently more than one H to a certain S, so there‫‏‬ had to be more than one Y item in order to correspond to the‫‏‬ former situation. Thus it became clear that the principle of‫‏‬ tallying, which applied to the choice of a H to a given S, was‫‏‬ also extended to the selection of the Hal. to be utilized. In this‫‏‬ manner there was demonstrated the union of the Written Law‫‏‬ with the Oral. The investigation of the Y items led to a close‫‏‬ examination of the Petihtot to each S, with the result that the‫‏‬ 19 See infra, p. 23-4, concerning the ‘‘classical proof for the dependence of Y on Sheeltot’’ which Lerner thought to have discovered in the very first Y item to Gen.

1.1. The latter in reality is due to the H to that S which manifestly was its starting-point. The groping in the dark concerning the real nature of the Y sermons is also evident from A. Epstein’s remarks (see their summary in the Appendix to Bacher’s Ag. 0. pal. Amor., 111, 512-14). He speaks of rhetorical homilies under the influence of the Greek sophists. Thus ‘‘there was submitted to the preacher a question pro forma introduced by ‫וניבר‬‎ .‫ ונדמלי‬The latter usually has either no connection or only a loose one with the text of the sermon’’. Therein Epstein finds a Sophist parallél as he does in the following Petihta (ibid., p. 512, Nos. 1-2). But the originality of the Jewish sermon, based as 1t was on an ingenious employment of S and H, will become evident throughout our following investigation. 20 In the long essay on Yel. (GS, I, 449 ff.) this aspect is not considered at all. The attempt of Stein (see infra, p. 24, note 4) was bound to be unsuccessful because of his unawareness of the role of the Haftarot in determining the whole structure of the Y sermons,

14

PROLEGOMENA

process of tallying with regard to the Pet. verses became manifest (as described above, p. 12). This whole procedure further showed that the TC Haftarot, as indicated in Yannai’s Piyyutim and in the Genizah lists, frequently were late ones; the Midrashic homilies were based on quite different Haftarot, and thus it became a part of our task to ascertain from the underlying data the original Prophetic lections. The same task became incumbent when dealing with those Sedarim that had been eliminated as a result of the final fixation of TC; their respective

Haftarot had to be deduced from the Midrashic material bearing on these erewhile Torah lections. The structure of the Y sermons and the great homiletic ingenuity of their authors appeared clearly out of the haze of obscurity. The role of the H became visible as a red thread running through the web and

woof first of the portion beginning with 137 ,‫ונדמלי‬‎ then of the following Petihta or Petihtot, and finally of the peroration that concluded such a sermon; the final verse of ‘happy ending’, usually cited therein, also tallied with the H.?? The analysis of the very first Y unit to Gen. 1.1 (S 1), as found in T, Bereshit, §§4—5, will demonstrate clearly the structure that now stands revealed after pointing out the role played by the H (see infra, pp. 23-28). The dependence of a given Y homily on the respective H at once makes impossible the arbitrariness adopted by some scholars of transferring the former from its proper place to some other S, as will be shown frequently in the course of the discussion of each item separately. Moreover, the fact that numerous Y topics presuppose older Haftarot than those listed in Yannai’s Kerobot and in the Genizah fragments — the same older Prophetic lections also underlying the Petihtot of the leading Amoraic Aggadists — tends to show that the Y homilies are not as late as usually assumed since otherwise they would have been based on the later Haftarot and not on the earlier ones. The procedure adopted in our investigation also throws new light on ‫ גז‬The study of Stein on ‘‘Die Homiletische Peroratio im Midrasch”’‫‏‬ (HUCA, VIII-IX [1931-32], 353 ff.) again is defective on account of not‫‏‬ realizing the dependence of the peroration on the H, as pointed out in the‫‏‬ body of this work in connection with each item.‫‏‬

PROLEGOMENA

15

the structure of the other Midrashim.

Thus, e. g., the analysis

of Aggadat Bereshit (=AB), with its threefold sections to each S headed Torah, Nebiim and Ketubim respectively, reveals frequently that the first one is based on one H whereas the second one on a different one, while in the section called Ketubim there can be detected the selection of specific Psalms to be recited on given Sabbaths — these Psalms containing tallies with either the respective Sedarim or with their corresponding Haftarot. This structure of AB can also be traced in certain parts of Exodus Rabba. In vol. III there will be given a summary of the literary composition of the various Midrashim on the basis of the results obtained from the investigation of TC and of the readings on special Sabbaths and Festivals. Likewise the use of the Psalms in connection with the readings from Torah and Prophets will be summed up. Also the whole technique of the art of preaching as developed in the Old Synagogue will be set forth. 4.

PROCEDURE

AND

SOURCES

EMPLOYED

The Sedarim are dealt with in numerical succession one after another, both the ‘regular’ ones and the ‘irregular’ ones (see infra, p. 51, note 32). The process of shifting of the commencements of the Sedarim, as evident from the ‘irregular’ ones, is pointed out in each case and the probable reasons for the shifting are suggested. Then the respective H is indicated and its tallying with the corresponding S is discussed. As far as possible, all the available Genizah data concerning the H are added, in addition to the indications in the Piyyutim of Yannai and of others. Thereupon the structure of 16 06 homilies to each S is analyzed. Wherever the material at hand permits, the analysis is devoted first to the Y Sermon, not because it is older than the other homilies such as the Petihtot so frequently woven into the former, but because the Halakhic topic introducing the Y sermon offers a concrete criterion for our process of ascertaining whether the underlying H was identical with the one listed in the Genizah data or a different H is to be presupposed in order to account for the topic chosen.

16

PROLEGOMENA

Then the tallying of the Petihtot and the other homilies with the given H is investigated. All the available Midrashic material, including that contained in the manuscripts edited in the Hebrew

section at the end of this volume,

is reviewed

in the

course of this analysis. Thereby the composition of the various Midrashim is scrutinized and constantly laid bare. Numerous points become clear and erroneous notions are rectified. In the case of the ‘irregular’ Sedarim, to which no Genizah data supply the respective Haftarot, our procedure of obtaining from the Midrashic homilies the underlying Prophetic lections becomes complex, requiring great caution especially when no Y topics are available, but is for this very reason all the more important since the results obtained reveal the existence of numerous TC Haftarot hitherto unrecorded; and the same applies frequently even to the ‘regular’ Sedarim whenever the Genizah H differs with the one evident from the Midrashim. Parallel lists of all the Sedarim and Haftarot will be given at the conclusion of our detailed investigation of TC. The same procedure will be applied to the readings on special Sabbaths and on Festivals and their respective sermons. The following Genizah fragments containing TC Haftarot have been utilized. I. Collection Adler (=A). 1) Ms. 470:—a) One damaged leaf containing a list of Prophetic lections to the Sedarim from Ex. 1.1 to 30.1 (reproduced infra in Appendix, No. II, pp. 572-74). b) Two leaves comprising

H to S at Num.

17.16 and

18.25.

c) Two

leaves

of H with Targum (lacuna between fols. 1 and 2); see the description in JOR, VIII, 528-529, which has to be rectified as indicated in the body of this work to each respective S. 2) Ms. 2103:—a) Two vellum leaves 0] H with Targum (lacuna between

fols. 1 and

2).

Fol.

1, recto, is blank; verso

begins with ‫תישארב‬‎ ‫]מלשא[ את רדסד‬,:* thus to Gen. 1.1; fol. 2 contains part of H to S 6 (Gen. 8.1). b) Two vellum leaves of H with Targum (lacuna between fols. 1 and 2) to Sedarim 4-6 and 10-12 respectively. 35 About this term for 11 see infra, pp. 555-59.

PROLEGOMENA

17

3) Ms. 2105, originally part of a vellum scroll but now pasted on a cardboard. See facsimile in Cat. Adler, Plate 96. I have also consulted the original. The Haftarot are to Sedarim comprising Deut. 2.2—10.1. Ms. Adler, Nos. 2020, 2021, and 2652, listed in Cat: Adler, p. 6, as containing TC Haftarot, unfortunately could not be located. II. Collection Bodleian, Oxford (=Bodl.).

1( 9 2) 26067 3) 26107 4) 2615% Ch VVHE

6) 7) 8) 9) 10)

27405 28227 282636 282827 2851%

All these items, except No. 5, are described in Neubauer-Cowley,

Cat., I1, which reliable description I have followed (here and there some obvious rectifications are necessary as pointed out infra to each respective S); No. 3 (Bodl. 26107) has not been recognized in Cat. as being TC Haftarot. No. 5 (Bodl. 27273), containing a long list of H to Sedarim 4-77 (Gen. 5.1 — Lev. 6.12), has been published by Dr. Biichler, JOR, VI, 39-42. I have compared the printed text with the original by means of a photostat. This list is cited here to each item as B followed by the respective page in JOR. It also has been reproduced infra in Appendix, No. I (pp. 561-571). III. Taylor-Schechter Collection, Cambridge (=C), and University Library Collection (= CL). The late Dr. Israel Abrahams has examined the respective fragments containing TC Haftarot and described them in a Note-Book now belonging to the Library of Christ’s College, Cambridge. There are also several rough notes of his in a separate bundle. Through the kind assistance of Mr. Herbert J. Loewe, this material has been loaned to me for use here. The original Genizah fragments I have been unable to consult. There are apparent a number of inaccuracies in the data collected by Abrahams, as pointed out infra in connection with each S discussed. These data are cited as C or CL followed by

18

PROLEGOMENA

the respective number in the Note-Book. Those indicated as C emanate mostly from the fragments found in T.-S. B 17 and 18. A portion of his collected material Dr. Abrahams has published in Festskrift David Simonsen (=FS), Copenhagen, 1923, pp. 77-80: ‘‘A group of Genesis Haftaroth”, and in Oriental Studies dedicated to Paul Haupt (=HV), 1926, pp. 1-2: “Some Triennial Haftaroth’. Unfortunately these articles contain numerous typographical errors with regard to the respective verses comprising the Prophetic lections, as shown infra to each pertaining S. Also Abrahams’ manner of referring to fragments Oxford is misleading since what he mentions as “‘No.” so and so is really the page in Neubauer-Cowley, Cat., II, and not the particular No. used by the authors. Thus in HV he refers to “Oxford fragment, No. 243”, in reality Bodl. 28227 described on p. 243! The same applies to his ‘‘No. 324”, .‫טל‬‎ 2851" described on p. 324 of Cat. One does not gather from his brief papers the impression of his having fully understood the characteristics of TC Haftarot (see above, pp. 9-11). However, the writer is grateful to him for the material he had collected the general results of which he was not granted to publish (cp. FS, per: IV. The Haftarot indicated in Mahzor

Yannai (= MY).

M. Zulay was the first to observe in part III of the Kerobot a reference to the respective H of the Sabbath or the Festival to which these Piyyutim pertained (see his Zur Liturgie der Babyl. Juden, Bonner Orient. Studien, Heft 2, 1933, pp. 13-16, cp. also p. 84-5). In his valuable study on and survey of Yannai’s compositions ‫)ייני‬‎ ,‫ ירקחמ‬in ‫תירבעה‬‎ ‫ ןוכמה רקחל הרישה‬,‫ תועידי‬IT [1936], pp. 213 ff,) he was thus able to indicate a goodly number of Haftarot pertaining to TC (ibid., pp. 271-273). This is cited infra to each S as Zulay’s List. Yannai’s Haftarot correspond almost entirely to those found in the above Genizah fragments, showing that at the time of this early Paitan TC had reached already its final phase of fixation. However, the Haftarot indicated in the Kerobot of the Paitan Simon Hakkohen b. Megas (Zulay, 7. c., p. 272, note 2, and cp. pp. 221-231) show some significant variants which go back to earlier times, as

PROLEGOMENA

19

shown infra in connection with the discussion of each respective S. Zulay’s edition of MY is now available under the title: Piyyute Yannat ‫)תורוקמו‬‎ ‫םיטקולמ ךותמ יבתכ הזינגה‬ ‫ו‬ ‎‫(אחרים‬, Berlin, 1938; it was thus just possible to insert in the body of this part the respective pagination of this new publication. In vol. III of our work more will be said about the use made by Yannai and other Paitanim of the Petihtot and other Midrashic homilies to each S. His use of a Y topic is evident

from ed. Davidson,

‫ייני‬‎ ,‫ רוזחמ‬.‫ כ‬21, top (=ed. Zulay, .‫כ‬‎ 156,

1. 34 ff.), as will be shown infra, Vol. 11, to the S beginning with Lev. 15.25. See also infra, H. pt., 83-86, concerning a Mid-

rashic section incorporated within his Kerobah to Seder 41. In dealing with the Midrashic homilies, my endeavor was to utilize, in addition to all available in printed form, as much material as possible from manuscripts. Hence the substantial Hebrew sections at the end of the present volume as well as of Vol. II that is to follow. The introductions to each item therein and the textual notes supply the necessary information. As regards the still unpublished portions of Midrash Ha-Gadol (=MHG), viz. to the second half of Exodus (from ‫םיטפשמ‬‎ (‫'פ‬ and to Numbers and Deuteronomy, manuscripts belonging to the Jew. Theological Seminary Library in New York were consulted. As my aim was not to edit this work but to obtain additional data bearing on the Aggadot to the respective Sedarim, there was no attempt made to compare the several MSS. for possible variants. Finally it should be added that for the text of Leviticus Rabba (=LR) I was able to 605016 3 of the valuable MSS. of Brit. Mus. Add. 27169, being the same MS. as used for Genesis Rabba (=GR) in ed. Theodor-Albeck

(see ‫אבר‬‎ ‫ תוחתפמו שרדמל תישארב‬,‫ אובמ‬I, 105-107), and of Vat. Ebraico, No. 32 (cp. about No. 30 to GR, ibid. 107-8). After

the

introduction,

above

we

turn

Prolegomena,

which

to the detailed

should

suffice

as

an

discussion

of TC

which

Union

College,

comprises Section I of this work. 23 Kindly lent to me Cincinnati.

by Prof. Sol Finesinger,

Hebrew

SEC LION | THE

TRIENNIAL

CYCLE

A detailed description of the Sedarim and their corresponding Haftarot and an analysis of the structure of the pertinent Midrashic Homilies.

‫‏‪0%‬‬ ‫ו‬

‫‪ee co‬‬

‫‪/‬‬ ‫!‬

‫זוריז‬

‫ורק‬

‫‪0‬‬

‫‪0‬‬

‫יפו‬

‫=‬ ‫~‬

‫וט‬

‫שה‬

‫‪ee‬‬ ‫ולו‬

‫ודוי‬

‫‪eb‬‏ גו לי‬

‫יקסי‬

‫כו‬ ‫‪-‬‬

‫‪euS‬‏‬

‫שש ‪--‬ו‬

‫‪ pa yi‬וה =‬

‫‪.‬הור‬

‫‪?ei‬‏‬

GHN

Bods

SEDER1

‫הארץ‬

‫ואת‬

‫השמים‬

‫אלהים את‬

‫בר א‬

‫בראשית‬, Genesis ‫‏‬.1.1

1004: ‎‫ חרשה‬PANT ‎‫יביר היא ש מים חדשים‬ ‫ כיי הננ‬haiasI 65.17-25 (9 verses; so C 6=HV, .‫כ‬‎ 1; A 2103 is preserved only till Is. 65.20). Possibly there was also skipping to Is. 66.22

‎)‫אש אני עושה‬ ‫החדשה‬ ‫והארץ‬ ‫החדשים‬ ‫(כי כאשר השמים‬, thus tallying with 65.17 and also increasing the 11 to the usual number of 10 verses (cp. also infra, p. 37-8). There is a fragment of Yannai’s Kerobah to this S (Zulay’s List, see above, p. 18, cp. now his ed. of Pzyyute Yannat, .‫כ‬‎ 1), but part III of the Piyyut, which lists the initial v. of the corresponding H, is missing. The connection

between

the initial verses of S and H, both

linguistically and intrinsically, is self-evident. STRUCTURE OF HOMILIES

1. Yelammedenu Sermon.

T (Bereshit, §4):

.‫ ילמדנו רבינו | הבונה בית חדש כיצד צריך לברך‬.‫בראשית ברא אלהים‬ ‫ כדי‬,)'‫ נ‬,'‫ ברכות ט‬5) "‫‏ בית חדש מברך שהחיינן‬nanA= *‫כך שנר רבותינה‬ ‫‏‬rD .‫שיעשה נחת רוח ליוצרו‬ The starting-point of the Y homily, as based on 11, 18 Is. 65.17 foretells the creation of a new heaven and a new earth, and v. 21 refers to the building of houses ‫)ובשיו‬‎ ‫ םיתב‬.(‫ ונבו‬Hence the occasion for commencing the sermon for this Sabbath with the above legal question and reply concerning the benediction to be recited on the completion of the erection of a new residence. Herewith is disposed of at once the “classical proof for the ‫ל"ז‬: in printed text after‫ וניתובר ‏‬should be deleted as unusual and as due‫‏‬ ot eht retal motsuc fo gnitic eht sibbaR ni siht citsigolue rennam ‫‏‬.pc( ‫חז"ל‬.( It is also missing in ed. princ. (Const., 1522).‫‏‬ 2 On the basis of the Mishnah we should read here: ‫הנובה‬‎ ‫וניתובר‬: ‫ ונש‬4D ‎'‫בית חדש והקונה כלים חדשים מברך שהחיינו וכו‬. sihT si deedni enrob tuo yb eht

tnemetats rehtraf ‫‏‬:no ‫פיכך הבונה בית חדש והקונה כלים חדשים צריך לברך‬. ‫ל‬ 32

24

THE TRIENNIAL CYCLE

dependence of Y on Sheeltot )= 511(" which Lerner: thought to have discovered. He correctly set out to find some connection of the Y question and answer with the scriptural text of Gen. 1.1 ff., and could only discover such in SH where the Sabbath,

hallowing the end of creation, is compared to the celebration ensuing upon the completion of a 10086.4 However, as is now clear in the above case and as will be demonstrated in the following items, the real connection of the particular Y homily with the corresponding Pentateuchal text, constituting the S for the Sabbath, is throughout to be looked for in the Prophetical lesson accompanying this S. The H became by ingenious homiletics the bridge that coupled the Written Law with the Oral Law. The authors of the present sermons contained in Midrash Yelammedenu were wonderful homilists. An analysis of T, Bereshit, §§4-5 (which form a unit), will illustrate their consummate skill. In answer to the above question the rule is cited that one has to recite the benediction ‫וניחהש‬‎ (M. Ber. 9.3) “in order to cause pleasure to one’s Creator”’ (this reason is not found in Mishnah, but is based on the general Rabbinic interdiction not to derive any benefit in this world without a benediction, see Ber. 35a, bottom). God in His turn blesses man for the benediction. This is illustrated by the point of the Festivals, on which occasions too ‫וניחהש‬‎ 25 recited,’ with God wishing 3 Jb. d. juid.-liter. Ges., 1, 210. 4SH 1, beginning: ‫היל‬‎ ‫תיבצמ‬

‫אתיב דכו‬

‫שניאכ ינבד‬

‫הישדקו‬,

‎‫ הילול בתי‬:‫ כדאמרי אינשי‬,‫ הילולא חד יומא‬yap ‎‫וגמר ליה לעיבידתיה‬.

‫אתבשד‬

NOVA

‫חנו‬‎

s’renreL yroeht

has already been challenged by Eppenstein, 3200/7026 z. Gesch. u. Liter. im geon. Zeitalter, 58, note 2; see the contrary remarks of Aptowitzer, H.U.C. Annual, VIII/TX, 411, note 117. But the whole discussion is now beyond the mark since none were aware of the real structure of the Y homilies as based

on the H of the Triennial Cycle. This applies also to Stein, 1295 ‫לבויה‬‎ ‫רפס‬ ‎‫ שור‬mwo..., Warsaw 1935, 11. part, pp. 92-93. The structure of Midr. Yel. will become apparent from our detailed analysis of the sections to the respective Sedarim. A summary will be given in Vol. III. 5 The passage ‫"וכו‬‎ ‫ ןכו התא אצומ‬is truncated and the point of ‫וניחהש‬‎ is missing, but from the conclusion drawn

from this example, viz. ‫םשכש‬‎ ‫יוה רמוא‬

‎‫שהאדם מברך להקב"ה כך הוא מברכו‬, ti si tnedive taht eht tnemugra nar ot eht effect that because Israel on ushering in the Festivals blesses God with ‫וניחהש‬‎, He in turn wishes Israel to enjoy them the next year ‫)האבה‬‎ ‫ הנשל‬pnw ran) In Yalkut Talmud Torah to Num. 29.39 (Bodl. 2638, more about this

GENESIS:

SEDER

1

29

the Jews to enjoy them in the year to come. This is one reason for the duty of blessing God when one builds a new house or acquires new things. Another reason is to imitate God because He, too, on creating the new things of the world, pronounced a blessing over them (e. g. the Sabbath, Gen. 2.3, and the various creatures, Gen. 1.22 and 28; 5.2).6 Reverting to the previous thought of God rewarding benediction to Him with blessing to man, the homilist adds that “‘so it is with regard to 1000 )‫וכן‬‎

‎‫(לענין מזון‬, .ziv yb gniknaht doG rof eht doof .i( .6 ‎‫(ברכת המזון‬, He vouchsafes it to man.’ Now it should be emphasized that the whole theme of God blessing man has its starting-point in the verse of our H: ‫ערז‬‎ ‫יכ‬ ‎‫ המה‬dat ‎‫ )ב ריג‬51 (232.0 Having compared man to God, the homilist forthwith proceeds to draw a contrast between them in order to stress the latter’s omnipotence.’ Three examples are given, the last one being the creation of the heavens first and then the earth. Thus 7"

the connection

is established

with

Gen.

1.1, the initial

.sM ,arfni .lov )II a trap fo siht egassap si nevig sa ‫‏‬:swollof ‫א"ר חמא כשם שאדם‬

‫ אלא‬,‫ אלה עשיתם לא נאמר‬,‫ דכתי' אלה תעשו לי'י במועדיכם‬,‫ כך הב"ה מברכו‬,‫מברך להב"ה‬ ‫ ילמדנו פ' בראשית‬.‫ תעשו כן לשנה הבאה‬,‫אלה תעשו‬. The custom of reciting ‫וניחהש‬‎ on the Festivals in connection with Kiddush no doubt dates from Talmudic times. 6 Before the passage ‫ומלוע‬‎ ‫ארבשכ ה"בקה‬

insert the introductory

phrase:

‎‫בוא וראה‬. 7 Griinhut

(SHL,

VI, 5a, note 2) remarks: ‫"ןוזמב‬‎ ‫ םיצרשב ןכו‬,‫תא םילמה ןכו‬

‎‫לא הבנתי ולפ"ד היא הוספת המסדר‬. tuB ni ytilaer ‎‫ וכן בשרצים‬srefer ot s’doG gnisselb on their creation (Gen. 1.20 and 22), whereas ‫ןוזמ‬‎ pay ‫ןכו‬‎ means as explained above in the text. (But it should be pointed out that in ed. Venice, 1545, the reading is: ‫ןור‬‎ ‫ ןכו ןינעל ד א מ‬,r. 277087, viz. concerning the Yel. answer about .((‫וניחהש‬‎

® The passage ‫םלועבש‬‎ ‫ל"צ( )ןועמש ןב לאילמג גהונב‬: ‫ רמא יבר אנינח‬was probably introduced in the original text of Y by: ‫רשב‬‎ ‫ וישעמ לש ה"בקה השעמכ‬pr ‫הארו‬‎ ‫אוב‬ ‎‫( ודם‬cp. GS, I, 37, 1. 6), or: ‫םדו‬‎ ‫ השעמ םיהלאה השעמכ רשב‬PR ‫הארו‬‎ ‫( אוב‬cp. Studies in Jew. Lit. issued in honor of ... Kohler, 263, 1. 7). When contrasting between God’s qualities and man’s the usual introductory phrase 18: ‫ןיא‬‎ ‫אוב הארו‬ ‎‫מדותיו של הקב"ה כמדת בשר ודם‬, :ro ‎‫שלא כמדת הקב"ה מדת בשר ודם‬. ehT noitartsulli of such a statement by three examples, as here, is frequent ‫ות‬‎ Midr. Yel. and elsewhere (cp. also GS, I, 24). However, sometimes more examples are given (see infra, note 64). About the sources of the three examples given here see GS, I, 454, No. 1.

26

THE TRIENNIAL

verse

CYCLE

of 5.5 Herewith ends the first section of the Y sermon.

(7, $4). In the next section (§5) the theme of blessing is continued by citing Prov. 10.6: ‫סמח‬‎ ‫שארל קידצ יפו םיעשר הסכי‬ 1379, suggested by the phrase in 11: ‫'ה‬‎ .‫ יכרורב‬The whole homily may have been originally a Petihta to our S. As we shall observe in the course of this investigation, so many Petihtot had -their starting-points in the H where a phrase suggested the choice of the particular verse from the Hagiographa treated homiletically so as to connect it in its turn with the first verse of the S. Here the author of the Y sermon, after dealing with the theme of blessing in the previous section, weaves in the homily based on Prov. 10.6.%° Why does the account of creation begin with the second letter of the Alphabet (‫)'ב‬‎ and not with the first one? Answer: ‫ךורב‬‎ commences with ‫'ב‬‎ whereas ‫רורא‬‎ with ‫'א‬‎ (in our H, too, there are allusions to blessing and cursing, Is. 65.23 and 20.) Again letter ‫'ב‬‎ is to allude to the existence of two worlds as against the Sadducees who denied the belief in the future world." In this manner Prov. 10.6 is homiletically linked up with Gen. 1.1. After an elaborate description of

9 In the original Y text (after ‫םינותחתה‬‎ N13) this verse was no doubt intro-

duced not by ‫רמאנש‬‎ but by the regular formula: ‫תישארב‬‎ ‫ןינעב‬, ‫ןינמ ? הממ ונירקש‬ ‎"‫ברא גו‬. gninrecnoC .R s’caasI tnemetats ees eht noitatic ni ,TTY .oN 2 (infra, H. pt., p. 272, note 8). % Griinhut (/. c., 58, note 5) has altogether failed to realise the connection of T §5 with §4, and hence is ready to deny the former's provenance from Y.—- About the phraseology ‫'וכו‬‎ ‫ המל חתפ ותיירבב לש םלוע ת"יבב‬cp. infra, H. pt., p. 17, note 42. ™ Cp. GR, 1.10 (ed. Th., .‫כ‬‎ 9, where the parallels are cited): ‫ךעידוהל‬‎ ‫'בב‬, ‫המל‬

‎‫ ארירה‬pwd ‎‫ שהוא‬,'‫ ולמה לא בא‬,‫ ברכה‬dwp ‎‫ שהוא‬,'‫ד"א למה נברא בב‬

.‫ עולמים‬wo ‎‫שהן‬.

In T, §5, the sentence: ‫אבבו‬‎ ‫ הבוט לכאי הזב‬mya ‫ה‬‎ ‫ ימ קסעש ב ט בו‬is rather obscure (in the first 2 editions ‫הבוטב‬‎ is missing). It seems to me that the reading should be ‫"וכו‬‎ ‫ קסעש ב רות ה‬.‫ ימ‬I venture further to suggest that in

the original homily the letter ‫'ב‬‎ was interpreted to denote the two worlds Torot, the Written and the Oral. The Sadducees differed from the Pharisees on both points. Hence the remark that whoever busied himself with the ‘Torah’’ (both Written and Oral) in this world will enjoy its goodness (‫)הבוט‬‎ in both worlds (the point of ‫לכאי‬‎ has been suggested by H ‫םירפ‬‎ ‫ ולכאו‬, Is. 65.22).

as well as the Two

GENESIS:

SEDER

1

271

God’s power, as manifested by the creation, and after citing four examples to illustrate the contrast between God and a human king,” the sermon is concluded with a peroration as to the respective lot of the sinner ‫)א‬‎ ‫ יוא( רשבל םדו ה טוה‬and the well-deserved.*3 Here there is a distinct allusion to the verse

01.11: ‫ללוקי‬‎ my ‫האמ‬‎ ‫ןב‬

‫( ה חח טדר א‬Is, 65.20).

The whole Y sermon thus analyzed is a genuine piece from Midr. Yel., though its present phraseology in T seems to have been touched up by later copyists; there are some omissions of characteristic Y expressions, as pointed out in the notes. But the texture of the whole sermon has become manifest by laying bare the warp of our H that entered its fabric. Such a sermon was no doubt delivered in the synagogue before the worshippers who in the course of the Sabbath morning service had just listened to the reading of the respective S and H. The former, by its initial verse or verses, suggested the choice of the latter. In its turn the H was ingeniously employed by the homilist for suggesting a legal question introduced by ‫וניבר‬‎ .‫ ונדמלי‬Question and ensuing answer had to be such as to be capable by homiletic treatment of establishing a connection with the initial verse or verses of the S. In this manner the circle was completed by returning to the starting-point, viz. the commencement of the S. Some aspect of the theme dealt with in the first portion of the sermon was used in the next portion to introduce a kindred verse from the Hagiographa. Often several such verses were homiletically developed. Here the homilist used Petihtot which by themselves had their starting-points in the 11 to the given 5. Thus the union of the 3 divisions of the Bible (Torah, Prophets and Hagiographa) with the Oral Law was demonstrated by the preacher to the audience. 2 ‫ מלך ב'ו יושבין מימינו‬,'‫‏ ספסל וכו‬yb ‫ב"ו יושב‬ .'‫ מלך ב"ו גבוה קומה וכו‬,'‫ומשמאלו וכו‬ 33: The verse ‫אובי‬‎ ‫( יכ הנה 'ה שאב‬Is. 66.15) ‎‫ ליתן דין וחשבון‬saerehw retfa ‎‫שעתיד ליתן שכרו‬ 40.10: ‎‫ הנה שכרו אתו ופעולתו לפניו‬. . . ‫בחזק יבוא‬

‫ מלך‬,'‫‏ וכו‬ram ‫‏ כסא‬yb ‫מלך ב"ו יושב‬ really belongs to ‫דיתעש‬‎ ‫יוו ול ימל‬ ‫ ואשרי למי‬dluohs eb detresni .sI ‫הנה אדני אלהים‬, sa yllautca dnuof

in a Ms. (see TB, 8120, p. 159).— Another peroration based on our H is found in the Genizah fragment (infra, H. pt., p. 36, see note 4 there).

28

THE TRIENNIAL

CYCLE

Throughout the sermons, with their central themes of God and His rule and Israel and its destiny, in addition to numerous other topics of ethics and morality, the H was drawn upon directly and indirectly. And just as the H ended with a verse of promise of future bliss or of ‘Consolation of Israel’ ),‫נחמתא‬‎ ‎‫ ישראל‬nom), so the sermon concluded in a similar ‘happy’ manner:

The authors of the Y sermons must have been preachers of a high order. They of course drew upon the store-house of accumulated Aggadot, but they moulded them into artistic units and shaped them by skillful homiletic technique so as to make them correspond to the particular S and H of the given Sabbath (and the same applies to the readings on distinguished Sabbaths and on Festivals, as shown in the corresponding section, infra, Vol. II). The Y sermons, as far as available to us in the Midrashic collections and in the new Genizah fragments, are valuable records of the art of preaching in the Old Synagogue. The above homily in T, §§4-5, is evidently the commencement of the so-called Midr. Yel., based as it was on the Sedarim and the Haftarot of TC. This does not mean to declare that this Midr. did not contain other homilies for example to S 1% which, however, were of an exegetical nature

and did not form

a part of the sermon delivered in the synagogue. This Aggadicexegetical part is made manifest, e. g., from the complete collection of the Y passages contained in Yalkut ‫הרות‬‎ ‫ =( דומלת‬YTT) to Genesis by Jacob b. Hananel Sikilli (given infra, H. pt., pp. 270-346). But the version of Midr. Yel. (hardly the original one, but containing more Y material than T and TB), which Jacob utilized, dates from the Muhammedan period (ibid., p. 300, note 225). However, this particular passage may have been a later insertion. Anyhow, the Y sermons per se go back to earlier times. They were incorporated into this Midrash uniformly at the beginning of each Seder, and hence the title, just as they were also incorporated rather less uniformly in the ™ See Griinhut (SHL, VI, 1a—7b) whose reconstruction of Midr. Yel. is, however, frequently arbitrary. Instead of Griinhut’s procedure throughout his SHL to patch up passages and ascribe them to Midr. Yel., more important is to collect all the genuine Yel. passages in a unifrom manner.

GENESIS:

SEDER

1

29

versions going by the name of Midr. Tanhuma. The section in T, §1, although beginning with the formula ‫וניבר‬‎ ‫ ונדמלי‬in

several MSS.,'5 has in reality no proper question and answer, and moreover has no connection with the above 11 to our 5 — an

essential

feature

of all genuine

Y

sermons

(see also infra,

pers 1-32). 2. The Homilies in Tanhumas. The present versions, viz. T and TB, are only extracts from a large Midrash, attributed to the great Aggadist R. Tanhuma b. Abba because it contained so many of his Petihtot and other Aggadot. The extent of the latter can be gauged from the substantial portion to the first 2 Sedarim of Gen. (given infra, H. pt., pp. 10-31) as well as from the other parts (ibid., pp. 69-71, 112-118). This Midr. did not comprise at all the Y sermons as against T and TB which incorporated several of the latter, in addition to other extraneous matter (such as from Sheeltot and also from the tract of Ben Baboi). This literary problem is duscussed in the introduction (ibid., pp. 7-9). Here our concern is to correlate the Petihtot with the H of a given S, in accordance with the main aim of the | investigation pursued in this section of our work. Now it should be prefaced that the H, mentioned in the Genizah lists at our disposal, was not the only one to the particular S. Occasionally these lists themselves differ as to the respective H. Moreover, as will be demonstrated

in numerous

instances farther on, the

Midr. homilies frequently presuppose different Prophetical selections. In the present case of S1, too, a H other than Is. 65.17-25 may be taken for granted. The choice of Haftarot was 5 Mss. Parma and Oxford of T begin: ‫'וכו‬‎ ‫וניבר 'ה המכחב דסי ץרא‬. ,‫ונדמלי‬ and so also editions Constantinople and Venice. Only since ed. Mantua and onwards has the phrase ‫וניבר‬‎ ‫ ונדמלי‬been omitted (see Buber, TB, 8120, p. 120).

See also ‫רזעילא‬‎ ‫ תנשמ יבר‬,ed. Enelow, p. 235. The Genizah fragment (published by Marmorstein, ‫ריבד‬‎ [I, 1923], 143): ‎‫ כשברא הקב"ה את עולמו נתיעץ‬,‫יי בחכמה יסד ארץ‬ Ta ‎‫ ילמדנו‬.‫בראשית ברא אלים‬ ‎‫ בתורה וברא את העולם‬si niaga eht emas sa ,T .1% .pC rehtruf eht meti ni eht Geniz. book-list (Mann, Texts and Studies, 1, 647, ll. 70-72): ‫האדתבא‬‎ ‫באתכ‬ ‎‫ כשברא הקדש ב"ה את עולמו‬,‫ י'י בחכמה יסד ארץ‬.‫ ילמדנו רבינו‬.‫בראשית ברא אלהים‬. sA against my assumption there that this constituted the actual beginning of Midr. Yel. (zbzd., 665, note 32, see also II, 1465), I now realize that such was the section in T, §§4—-5, as shown above in the text.

30

THE TRIENNIAL CYCLE

at first not rigid and there must have been a long process preceding their final fixing. There were, however, general criteria guiding the selection, viz. the initial verse of H should tally (mostly verbally) with that of S and the concluding verse of the former should contain a ‘happy ending’; often this last verse (as a rule the tenth) was chosen after skipping several intervening verses (see more about the features of the H of TC, infra, Vol. III, and cp. above, p. 10). Thus a different H to S1 could well have been Is. 42.5 ‫)ארוב‬‎ 7‘ ‫הכ רמא לאה‬ ‎‫ וצאצאיה‬PAINT | ‫עקור‬‎ omen ‫םימ‬‎ ‫ ש‬,(‫ ה‬which verse indeed forms the commencement of the 11 to Bereshit in the Sephardi ritual. In Palestine such a H of about 10 verses would have

extended from 42.5 to 13 plus 21 ‫)הרות‬‎ ‫'ה ץפח ןעמל וקדצ לידגי‬ ‎‫(ויאדיר‬. On Is. 42.5 there are homilies in MHG, I, pp. 1-4. Another H could have been Is. 44.24 ‫)השוע‬‎ ‫ יכנא 'ה‬. . ‫'ה‬. ‫הכ רמא‬

‎‫מי אתי‬

‫הארץ‬

‫לבדי רוקע‬

‫שמים‬

(10 verses) or rather to 45.4+7

ym ‎‫(כל‬, gnidnetxe ot 5.54 ‫)םולש‬‎ ‫רצוי רוא ארובו ךשוח השוע‬

‎‫ובורא רע אני ה' עושה כל אלה‬, suht gniyllat htiw ‎‫ עושה כל‬ni eht initial verse, 44.24). A still third H could be suggested, viz. Is. 45.18 ‫)ץ‬‎ ‫םי אוה םיהלאה רצוי ה רא‬ ‫יכ הכ רמא 'ה ב רו א משה‬ ‎‫ (ועושה‬to 45.254-46.9-10 (10 verses); the last v. (46.10); ‫דיגמ‬‎ ‎‫ מראשית אחרית ומקדם אשר לא נעשו‬dluow knil pu htiw :12.54 ‎‫מי‬ ‎‫ מקדם מאז הגידה‬txn ‎‫השמיע‬. ehT tnebmucni ksat si ot enimaxe carefully the Petihtot in order to correlate their opening Biblical verses with any of the above suggested Haftarot, and thus account for the Aggadic themes developed therein. We proceed first with the items in the several versions of Midr. Tanh. and then discuss those to be found elsewhere. As regards Midr. Tanh. we have now the large version mentioned above (p. 29) as well as the short one attributed to R. Tanhuma (infra, H. pt., p. 33-34), in addition to T, Bereshit, §§1-5, and TB, %%1-11. In the large version there are 3 Petihtot by R. Tanhuma, based respectively on Ps. 104.1 ff., Job 25.2 and Ps. 104.24, while a fourth one, positing Ps. 86.10, is found in GR, c. 1.3 (ed. Th., p. 5). They all seem to presuppose the suggested H from Is. 44.24 ff. Thus the comment on Ps. 104.1 ff. emphasizes God’s greatness, as revealed by the creation of the world, corresponding to ‫יתא‬‎ ‫השוע לכ הטונ םימש ידבל עקור ץראה ימ‬

GENESIS:

SEDER

1

31

in Is. 44.24. This comment also describes the mode of spreading out the heavens utilizing Ps. 104.2 ‫)העירכ‬‎ ‫םימש‬ (‫הטונ‬ which tallies with ‫ידבל‬‎ ‫םימש‬ 401) in the initial v. of this H.

The second Pet. on Job 25.2 ‫)וימורמב‬‎ ‫ השוע( םולש‬would have a point of contact with the final v. of this H (Is. 45.7: ‫םולש‬‎ (‫השוע‬.

The next homily on Ps. 104.24 ‫)תיש‬‎ ‫ע‬

‫המכחב‬

(‫ םלוכ‬would

fit in with the emphasis ‫לכ‬‎ ‫ השוע‬in Is. 44.24 (cf. also ‫הלא‬‎ ‫השוע לכ‬ in 45.7). Also the Aggadic account of the role assigned to ‘wisdom, understanding and knowledge’ in the scheme of things seems to have been suggested by way of contrast to ‫םימכח‬‎ ‫בישמ‬ ‎‫ יסכל‬ony) ‎‫ אחור‬in Is. 44.25. Finally the Pet. in GR on Ps. 86.10

‎)‫ל בד ך‬

‫ (כי גדול אתה ועושה נפלאות אתה אלהים‬niaga seillat htiw

the emphasis ‫סת‬‎ God’s uniqueness at the act of creation in Is. 44.24 ‫)יתא‬‎ ‫יד ימ‬... ‫ םימש ל ב‬.(‫ הטונ‬Indeed this item weaves in the discussion as to when the angels were created in order to conclude that they were non-existent on the first day and thus could not have possibly aided God in the creation of heaven and earth. Here Is. 44.24 is employed explicitly.7%* The whole reference here to angels seems to be due to the allusion to them in

- the suggested H (Is. 44.26: ‫םילשי‬‎ ‫ויכ‬

‫ מ אל‬.(‫תצעו‬

As regards the section to our S in T, §§1-5, the part emanating from Midr. Yel. (§$4-5) has been analyzed above (pp. 23-27). Needless to say §§2-3 are later insertions;? altogether this version of Midr. Tanh. reveals several additions due to a Babylonian redactor (see infra, pp. 55, 66, 70, note 56, and 469, note 478). Finally there is §1 which is not from Yel. notwithstanding its heading (above p. 29). Its main theme is the role played by the Torah in the process of creation. The introductory verse from the Hagiographa 18 ‫ןנוכ‬‎ ‫'ה המכחב רסי ץרא‬ mana ‫םימש‬‎ (Prov. 3.19) which also became the starting-point ase

polemical

Ct bed (cp. 3.8, p. 24): ‫םלועה‬‎ ‫ביתכ ימ היה ףתוש ימיע תיירבב‬, ‫ יתא‬.‫ ימ‬The

point involved

is more

‎‫מיכאל היה עומד בצפון וגבריאל‬

clearly evident in TB,

‫המינים‬

‫יאמרו‬

‫ש לא‬

%1: ‫וארבנ‬‎ ‫המלו אל‬

,‫ביום ראשון‬

‫המלאכים‬

‎‫ הקב"ה בשמים ובארץ‬yo ‎‫בדרום ומותחים‬. sihT cipot gninrecnoc eht slegna srucer again in the Y sermon to 5 2 (TB, 842, infra, p. 40). Cp. also note 17a.

‫ זז‬ydaerlA eht rohtua fo ‫‏‬xon ‫‏ אות‬:dekramer ‫שאילתא דמחייבין וכו' עד ילמדנו‬ ‫ אוה תותליאשמ 'ר אחא ןואג והוברעו הפ‬.‫וניבר‬ see Apt., HUCA, VIII/IX,379-81.‫‏‬

On ,3§ containing a Gaonic responsum,‫‏‬

on

THE

for the so-called 63 ff.). It is very from a version of from some other

TRIENNIAL

CYCLE

Midr. Konén (Jellinek, BHM, II, 23 ff.; V, doubtful whether altogether T, §1, emanates Midr. Tanh. and is not really a later insertion source. However, the homily on Prov. 3.19

seems to presuppose the H from Is. 45.18 ff., suggested above (p. 30), affording a verbal tally of ‫ןנוכ‬‎ with 71315 N17, in addition to the acts of creation of heaven and earth mentioned in both verses. ‘Wisdom’ in Prov. 3.19 was identified with Torah and hence the theme of the latter’s function on that great occasion of the cosmogony. The same H seems to be underlying the Genizah version given infra (H. pt., p. 33). The copyist called it ‫המוחנת‬‎ ‫ שרדמ הרותה 'רל‬which again is problematic. But it apparently belongs to a Midr. wherein each section to a given Seder commenced with the formula: ‫ה"בקהלש‬‎ ‫ךרבתי ומש‬ ‎'‫( וכו‬see ibid., .‫כ‬‎ 32). Now this fragment posits as the heading of the homily to 5 1 the final v. of the above H, viz. Is. 46.10:

‎‫אשר לא נעשו‬ ‫ מראשית אחרית ומקדם‬.wT ehT rettal dereffo the suggestion for the theme developed there about the items created before the world ‫)םלועה‬‎ ‫ ק( דו ם ארבנש‬among which is listed Torah by reason of Prov. 8.22 ‫)וכרד‬‎ ‫תישאר‬ ‫"יי יננק‬ ‎‫ ;(ק ד ם מפעליו מאז‬osla .vorP 91.3 si nevow ni .fc( osla ,arfni pp. 34 and 35-6). This Aggadah is strangely missing here in TB and T, although it rightly belongs to 5 1 (cp. also GR, c. 1.4, ed. Th., .‫כ‬‎ 6). However, it is found in TB, Naso, §19, T, §11, in the form of a Y question and answer to the S commencing with Num. 7.1. As to the latter see infra, Vol. 11. The surmise may be ventured that here to S1 the same Y topic was used in Midr. Yel. in connection with the H from Is. 45.18 ff., just as there exists a Y sermon based on the other H from Is. 65.17 ff. (above, pp. 23-27). As the former H concluded with 46.10 (19

‎‫נעשו‬

‫לא‬

‫אשר‬

‫ומקדם‬

a good starting-point ‎‫שבעה‬

yn

Ww

‫ךכ‬‎

‫אחרית‬

‫(מר אשית‬, ereht dluow eb

for the following Y theme: ‫תישארב‬.

‫השעמ‬

‎'‫ ואלו הן וכו‬,‫דברים קדמו למעשה בראשית‬. ated is Israel.

‫ל‬

‫קוו ןומיה‬

‫וניבר‬:‎ ‫ונדמלי‬ ‫םירבה‬

‫והמכ‬

enO fo eht smeti -remune

The allusion to Israel is also reflected in the same

H (Is. 45.25): ‫ל‬‎ ‫ יי רש א‬yor ‫לכ‬‎ ‫‘ וקדצי וללהתיו‬na. Hence we may further assume that the homily was concluded with the passage, now found in TB, Bereshit, §3, containing the characteristic

GENESIS:

SEDER

1

33

formula: ‎'‫ בראשית ברא אלהים וגו‬,‫ ממה שקרינו בענין‬,‫מנין‬. suhT .₪ Judah 0. Shalom’s statement was added concerning the world having been created by the merit of Israel in order to lead down to the initial v. of 5 1, as is the usual procedure in the first portion of a Y sermon. In the Y item to Num. 7.1 the Aggadah is developed in a different manner in order to conclude there in a suitable manner bearing on the initial v. of the S there. Such examples of the same Y topic being employed at more than one

place we shall come across farther on. After this Y portion there follows here in TB, §4, the regular Pet. (see infra, p. 34). TB, Bereshit, §$1—11, is quite different from T, §§1-5. To begin with, the whole Y sermon in T, §§ 4-5, based on H from Is. 65.17-25, is missing there. Instead §1 begins with the discussion as to when the angels were created.’ This item seems to be a curtailment of the Pet. of R. Tanh. in GR, c. 1.3 (above,

p. 31), where the same point is dealt with. Only thus can we understand why TB should have been called Midr. Tanh., because it commenced with an Aggadah by this Rabbi. Also the larger version (of which the beginning is unfortunately missing) must have started with this Pet. on Ps. 86.10; subsequently there are given there the 3 other Petihtot of R. Tanhuma. TB, §3, containing the homily of R. Judah b. Shalom about the creation due to the merit of Israel, is similar to the first lines of the large version immediately preceding the next Pet. of ₪. Tanh. om Ps. 104.1 ff. This homily ends in TB with the> characteristic formula: ‫ןינעב‬‎ ‫ןינמ הממ ונירקש‬, (as rightly emended

by Buber), which indicates the conclusion of the first portion of the sermon, but this formula is missing in the larger version, Now the linking up of the cosmogony with. the merit of Israel 17a Griinhut’s attempt (SHL, VI,.1a) at creating a Yel. topic 1872) ‫יתמיא‬‎ ‎‫ המלאכים‬and placing it at the head of TB, §1,. hardly deserves serious consideration. His supposed proof (note 2) from Ms.:Vatican 2 (described by Buber, TB, ‫אובמ‬‎ ,158-59) is beyond the mark since this Ms. merely combined both sections of TB, %%1-11, and T, §§1-5. Moreover, Y question and answer are as a rule taken from Tannaitic statements (although there are a few exceptions, see infra, p. 81-2). Why concoct a new Y from a discussion between R. Yohanan b. Nappaha and R. Hanina about the day of the creation of angels? This discussion rather is woven into the Pet. of R. Tanhuma, as pointed out aboye, p. 31.

34

THE TRIENNIAL

CYCLE

could be correlated with the H from Is. 44.24 ff. (just as the Pet. of R. Tanh. on Ps. 86.10, above p. 31) by reason of ‫ןעמל‬‎ ‎‫בחרי‬

‫וישראל‬

ypa ‎‫ עבדי‬ni .sI .4.54

,revewoH eht

nomres ni

TB seems to presuppose the other H from Is. 45.18 ff. which concluded with ‫'ונו‬‎ ‫( דינמ תישארמ תירחא בדקמו‬above, .‫כ‬‎ 32). Hence the point in TB, §3, that Gen. 1.1 does not begin with ‫םדקמ‬‎ but with ‫תישארב‬‎ so as to allude to Israel also styled .‫תישאר‬‎ The possibility of §3 having been in reality the concluding item of the first portion of a Y sermon based on the H from Is. 45.18 4. has been pointed out before (p. 33). There follows in TB, $4, the Pet. introducing another v. from the Hagiogr., Ps. 18.36: ‎‫ותתן לי מגן יש עך‬, hcihw osla smees ot evah neeb deripsni yb verses of this 11, viz. y>w1p) ps (Is. 45.21) and ‫ילא‬‎ ‫ונפ‬ ‎"‫וו‬ ‫ והושעו‬.)22.54( ehT ylimoh slaed htiw learsI dna haroT just as §3 and its complimentary Y topic (p. 33) contained the same items, especially the former. The further Pet. ($5) on Prov. 8.30-31 deals with the role played by the Torah in the

act of creation, weaving in Prov. 8.22 ‫)םד‬‎ ‫"יי יננק תישאר וכרד ק‬ ‎'‫(וגו‬, again tending towards this H as the underlying homiletic basis (see above, p. 34, and infra, .‫כ‬‎ 35-6). The remainder of the material in TB, §$$1-11, need not be discussed; most of it is found in a better logical arrangement in the larger version, as

pointed out in the notes to the text. drawn

to the conclusion

Attention should only be

of $11, the end of the section

to $1,

containing a sort of a peroration with a ‘happy ending’: 0272) ‎‫(תהלים‬

‫וארץ‬

‎'‫ ג‬.)noig

‫שמים‬

sA ti

‫ה' מציון עושה‬

‫יברכך‬

sdnats ti sah on

‫דוד‬

‫אמר‬

noitcennoc

,‫ורבים‬

‫והיו פרים‬

‫הקב"ה‬

revetahw htiw eht

passage immediately preceding it concerning the structure of the heavens. How the whole item read in the original version of Midr. Tanh., is now evident from the text given infra (H. pt., p. 13).:%7% We thus can see how the redactor of TB curtailed the material before him, endeavoring to shape a sort of a complete sermon the beginning of which should contain a part with © The passage here '13) ‫ןכיהמ‬‎ ‫ םימש וללה‬is corrupt, as evident from GR, 6. 1.6 (p. 4, top); in YHM to Ps. 134.9 the Tanh. passage reads: ‫ןכיהמ‬‎ ‫םימשה‬

‎‫ שנ' כי לשלג יאמר‬,‫ מנוש של שלג‬,‫והארץ מהיכן נבראת‬ ‎‫הוי ארץ‬.

.‫ שנ' הנוטה כדוק שמים‬,‫ מן הדוק‬,‫נבראו‬

.pC osla eht trohs .zineG noisrev fo .rdiM .hnaT ,arfni( .11 ,.tp .p .43

ll, 19-23, where unfortunately the fragment breaks off).

GENESIS:

SEDER

1

oo

the formula: ‫ןינעב‬‎ ‫ הממ ונירקש‬,‫ןינמ‬, linking up with the initial v. of S, and the conclusion of which should have a ‘happy’ peroration. This curtailment may be due to the structure of the Y sermon of which the beginning seems to be §3 (see above, p. 32-3). The peroration with its reference to ‫ץראו‬‎ ‫ השוע םימש‬would tally with the underlying 11, viz. ‫השועו‬‎ ‫ רצוי ץראה‬. . . ‫ארוב םימשה‬ (Is. 45.18). The section to our S in TB is alone a good refutation of the claim of Buber that this version constituted ‘the early Tanhuma’! 3. Other Homilies. According to our scheme of investigation the extensive Midrash Genesis Rabba (=GR) has also to be

considered in connection with each Seder of this first book of Torah. However, by its very structure, GR at first does not very well lend itself to a clear analysis of the sermons actually delivered on a Sabbath when a given 5 was read. To S1 alone there are 11 chapters with numerous Petihtot to several verses of Gen. 1.1-2.3 comprising this S (thus c. 2 to Gen. 1.2, c. 3 to Gen. 1.3, etc.). Only further on in GR does the scheme of the sermons to the Sedarim become more evident, viz. in so far as the Petihtot

are

limited

to the initial verse

or verses

of the

particular S. This Midr. also incorporates, as is well-known, a great deal of Aggadic exegesis not necessarily forming a part of the sermons delivered in the synagogue. Yet in GR, c. 1, beginning, there are grouped 6 Petihtot to Gen. 1.1 before the Midr. proceeds to comment on each word of this verse and subsequently on the following verses (see ed. Th., .‫כ‬‎ 6, note to 1. 4). Presuming these Pet. to be the opening sections of sermons to S 1 (and the last of them, that of R. Tanh., has been correlated above,

p. 31), one has to proceed to ascertain their respective underlying H. There are no safe criteria as one’s guidance unlike the Y sermons which by their themes taken from the Oral Law offer more concrete evidence. Yet there are certain indications that help at least to make cautious surmises. First there is the Pet. of .‫א‬‎ Hoshaya on Prov. 8.30-31 with its main theme on the role played by the Torah at the cosmogony. On account of

the verbal tally of

‫וצ‬‎

18 bana

(Prov. 8.31) one could connect

it with the initial v. of any of the above Haftarot containing also

the word .‫ץרא‬‎ However, by reason of the Torah theme and the

36

THE TRIENNIAL

CYCLE

point of its being called ,‫תישאר‬‎ the H from Is. 45.18 account for this Pet. (see above pp. 32 and 34). Pet., by Bar Kappara, is on Ps. 31.19-20: ‫רקש‬‎ ‎"‫ גו‬pny ‎‫הדוברות על צדיק‬. ’kiddaS‘ si denialpxe

ff. seems to The second ‫הנמלאת יתפש‬ sa gnirrefer

to God, and for this there is a clue in the same H where God is designated as such ‫)קי‬‎ ‫ צ ד‬,‫ לא‬Is. 45.21). Also the point of the homily not to investigate arrogantly the cosmogony ‫)השעמ‬‎ ‎‫(בראשית‬, especially the origin of the world from amidst ‫והות‬‎

‎‫ובהו וחושך‬, dah sti citelimoh noitaripsni ni .sI :91.54 ‎‫לא בסתר‬ wpa yan apy ‫ערזל‬‎ ‫( יתרבד םוקמב ץרא ח ךשו אל יתרמא‬cf. also 45.18: ‫הארב‬‎ ‫ והת‬xd)! The third Pet., by R. Judah b. Simon, on Dan. 2.22: ‫ארוהו‬‎ ‫הכושהב‬ ‫אתרתסמו עדי המ‬ ‫אוה ילג אתקימע‬ ‎‫ עמיה שריה‬nac niaga eb deillat htiw .sI 91.54 yb nosaer fo eht verbal affinity with 1nd and .‫ךשוח‬‎ Yet the 11 from Is. 44.24 ff. would also fit in here, on account of 45.7 ‫)ךשוח‬‎ ‫ רצוי( רוא ארובו‬, cf. also 45.3: ‫םירתסמ‬‎ ‫ ךל תורצוא ךשוח ינומטמו‬.‫ יתתנו‬The fourth Pet.,

by R. Isaac, is on Ps. 119.60: ‫יטפשמ‬‎ ‫תמא םלועלו לכ‬

‫שאר ד רב ך‬

‎‫צ ד ק ך‬, sti niam sisahpme gnieb no eht ralugnis ‎‫ ברא‬ni .neG 1.1 as evidence against the assumption of dualism. Here again the H from Is. 45.18 ff. supplied the homiletic suggestion by reason of p7¥ 1217 ‫'ה‬‎ ‫( ינא‬45.19; cf. also about the unique-

ness of God, 45.21: ‫ידעלבמ‬‎ ‫ םיהלא‬Ty pri, and 45.22: ‫ןיאו‬‎ ‫יכ ינא לא‬ ‎‫ ;עוד‬further

46.9).

The

fifth

‎‫ נחלת גוים‬dno ‎‫הג יד לעמו לתת‬

Pet.,

‫ע שיו‬

by R.

Levi, on

,Dn niaga asah

Ps. 111.6:

labrev -noc

tact with Is. 45.18 (‫)השועו‬‎ ,and especially with the concluding v. of this H (46.10: ‫ה‬‎ ‫ לכו יצפח א ע ש‬. . . ‫ מ( ג די תישארמ תירחא‬which supplied the homilist the ingenious clue for the homily concerning Israel’s right to Palestine by reason of the world being God’s as its creator; He can dispose of it (or of a part of it) as

He pleases (125 mann ‫םכמ‬‎ ‫םכל הצרשכו הלטנ‬, ‫ הנתנ‬,‫ הצרשכ‬thus reflecting ‫השעא‬‎ ‫ ! לכו( יצפח‬But it should be remarked in this connection that R. Isaac, whose Pet. was mentioned above, is quoted by R. Tanhuma to have commented on Ps. 104.2 (infra, H. pt., p. 10) which tallies with the other H from Is. 44.24 ff. (see above, p. 31). The same R. Isaac also used Ps. 111.6, employed in the Pet. of R. Levi, to explain why the Torah began with Gen: Tt and not with Ex; 12.1 fy Gbid."p. 11(. As the latter Aggadah is formulated there, viz. that God wished to

GENESIS:

SEDER

1

37

inform Israel of His might and deeds so that they should know how the world was created (omitting altogether the point of Israel’s claim to Palestine as in R. Levi’s Pet.), the verse employed (Ps. 111.6: ‫וג‬‎ ‫ מ ע ויש‬n>) could also be correlated with Is. 44.24 (55 ‫השוע‬‎ ‫ יכנא(; 'ה‬cf. also the final v. of this H: ‫ינא‬‎

‎‫ כל אלה‬yma ‎'‫ ה‬.)7.54(

ehT htxis .teP ni ,RG yb ‎‫א‬. ,.hnaT sah

been discussed same H.

(p. 31), again in conjunction

above

with

the

The above discussion thus tends to reveal the existence of 3 different Haftarot to 5 1, viz. Is. 44.24 ff., 45.18 ff., and 65.17 ff. (for the suggested fourth one, viz. 42.5 ff., above, p. 30, there is scant evidence). Which of these is older and which later, is difficult to say. All of them may have been in vogue simultaneously in different localities in Palestine; this may account for the same Aggadist, as in the case of R. Isaac, using Petihtot that are based on different Haftarot. But finally the third one (Is. 65.17-25) prevailed, as evident from the Geniz. lists (above, p. 23). The latter probably crystallized the last stage in the development of the selection of H for TC. Also the Y sermon, preserved in T, $$4-5, is based on this third 11. Whether there were such sermons in connection with the other 2 Haftarot, is still doubtful,” though traces of a Y sermon based on the H from Is. 45.18 ff. we have been able to detect in the section in TB (above, pp. 32-34). Further on we shall meet duplicate (and even triplicate) Y topics to the same Torah reading that were due to this very reason, viz. different Prophetic lections. As regards the H from Is. 65.17-25 it should be pointed out that its initial v. apparently suggested the comment of R. Eliezer b. Yose the Galilean: ‫יננה‬‎ ‫וליפא ןתוא בותכש ןהב יכ‬ Tm ‫תישארב‬,‎ ‫םישדח רבכ םה םיאורב תששמ ימי‬ ‫םימש‬ ‫ארוב‬ + ‫]ם‬‎ ‫הרות‬

‫דומלת‬

‫טוקלי‬

) = ‫ ץע‬177( there is cited from

Yel. a Pet. on

Ps.

119.91: ‫םיהלא‬,‎ ‫לכה 'עש תישארב ארב‬, ‫ךידבע טפשמב תארב‬, ‫ יכ לכה‬OA ‫ודמע‬‎ ‫ךיטפשמל‬ ‎'‫ כשברא הקב"ה את עולמו וכו‬ees( ,arfni .11 ,.tp .p ,172 .oN .)1

be correlated with H from Is. 65.17-25 is based. One could find a weak verbal in Is. 45.4, hence in the other H from whether the whole passage belongs to with Gen. 1.1, and not to S2 (viz. Gen.

sihT meti tonnac

‫סת‬‎ which the Y sermon in T, $§4—5, tally in ‫ךידבע‬‎ with apy? ‫י‬‎ ‫ןעמל ע דב‬ Is. 44.24 ff. However, it is doubtful S1, although connected by Sikilli 2.4). Cp. infra, p. 42.

38

THE TRIENNIAL

‫כאן אלא החדשים‬

‫אין כתוב‬

‫חדשים‬

CYCLE

‫(ישעיה סיה פוב‬

‫החדשים‬

‫השמים‬

‫כי כאשר‬

811 ‫)‏‬de ‫םד‬. 21 ‫יס‬ 90 Buber= note‫‏‬ .)47 Is. 22.66 may have even been the 10th v. of this very 1‫‏‬ after the skipping from 65.25, as suggested above (p. 23). If this‫‏‬ reasoning be correct, then there would be evidence for this H‫‏‬ already in Tannaitic times. The multiplicity of homilies to S 1 has necessitated a lengthy attempt at laying bare their starting-points from the respective H to this S. The clearest evidence was afforded by the Y sermon (above, pp. 23-27). With respect to the other Petihtot recourse had to be taken to surmises which, however cautious and

cogent, may still be subject to doubt. But the main theory pursued here of positing the H to a given S as the circumscribed basis for the choice of the verses from other Biblical books on which the homilies turned and from which basis their themes received their inspiration will be abundantly demonstrated as we proceed with the discussion of each item seriatim.

SEDER 2

‫עשות ה' אלהים ארץ‬ ‫ושמים‬, Gen. ‫‏‬.4.2

Haftarah:

0°

‫‏‬avo

‫בהבראם‬

ov ‫יכ‬‎ ‫תחתמ‬

‫והארץ‬

‫ה ץרא‬

‫השמים‬

‫םכיניע וטיבהו לא‬

‫תולדות‬

‫אלה‬

‫ואש ל םימש‬

‎‫כעשן נמלחו והארץ כבגד תבלה‬, haiasI 61-6.15 11( ;sesrev C 5 sah the beginning and Bodl. 28227 the conclusion). ‘Heaven and earth’ form the link between the initial verses of S and H. The creation is also mentioned

in the middle of H (51.13: ‫םימש‬‎ ‫הטונ‬

‎‫ (ויוסד ארץ‬dna ta sti dne :61.15( ‎‫(לנטוע שמים וליפוד ארץ‬. whose

fall is described

in our

5, is alluded

,naM

to in 51.13: ‫יאריתו‬‎

‎‫ מאנוש ימות ומבן אדם חציר ינתן‬.fc( osla :6.15 ‎‫ויושביה כמו כן ימותון‬. ( C 6, as described by the late Dr. Abrahams, has a beginning with ,‫ואש‬‎ Is. 40.26 (the end is missing; in HV, p. 1, the reference 21.26 is an obvious misprint for XL.26). Now Is. 40.26: ‎'‫ שאו מרום עיניכם וראו מי ב ר א א ל ה גו‬dluow osla yllat htiw .neG 2.4 by means of the verb ‫ארב‬‎ (there (‫םארבהב‬‎ and ‫הלא‬‎ (there ‎‫(אלה תולדות‬, tub .sI 61-6.15 si erom etairporppa sa a ,H sa indicated above and as will be evident from the analysis of the

GENESIS:

SEDER

2

39

corresponding Y sermon. As Is. 51.6 also begins with ,‫ואש‬‎ perhaps this verse is really meant in C6 which fragment thus requires a renewed examination. Yet there is Midr. evidence to the effect that Is. 40.26 was another H to S 2 (see infra, p. 41-2); hence it probably extended from 40.26 to 41.4 (10 verses).

STRUCTURE

1. Y Sermon.

OF HOMILIES

TB (Bereshit, §12):

‫מי שרואה זיקים וברקים‬

:‫ילמדנו רבינו‬

.‫אלה תולדות השמים והארץ בהבראם‬

‫ על הזיקים ועל הזועות ועל הברקים‬:‫ כך שנו רבותינו‬.‫כיצד מברך עליהן‬ ,'‫ הרי זה מן המשנה (ברכות ט‬.‫ועל הרעמים אומר ברוך שכחו מלא עולם‬

."‫ וכו‬,)‫ ל"ב‬,‫ שנאמר המביט לארץ ותרעד (תהלים ק"ד‬,‫ מן המקרא מנין‬.)'‫ב‬ The connection of Y with H.is established by means of a‫‏‬ natural association of ideas. Because in Is. 51.6 the eyes of the onlookers are directed to behold strange and terrifying phenomena in the heavens above and on the earth below, therefore the question about the benediction to be recited when beholding terrifying natural occurrences such as comets and earthquakes, lightnings and thunders. In the question only comets and lightnings are mentioned; these are noticeable in the skies corresponding to the beginning of the verse: ‫םכיניע‬‎ ‫ םימשל‬.‫ ואש‬In the answer,

taken from

M. Ber. 9.2, the other two phenomena,

earthquakes and thunders, experienced on earth, are included corresponding to the continuation of the verse: ‫ץראה‬‎ ‫וטיבהו לא‬ ‎‫מתחת‬.

There

is cited the verse

from

Psalms

(104.32): pv» 297

‎‫א ר ץ ותרעד‬ hcihw seillat yllabrev htiw ‎‫הארץ‬ ‫אל‬ .773701 In this connection the story of Elijah is introduced as to the cause of earthquakes; they occur when God looks around ‫)טי‬‎ ‫מ ב‬ ‎‫ (בעולמו‬and beholds the heathen temples flourishing whereas His temple is in ruins. The topic of idolatry as the cause of earthquakes is further developed so as to emphasize that by them God’s name is sanctified. In the course of these physical upheavals even sun, moon and planets are affected, these very objects deified by the heathens, in order to make manifest that God alone was the creator of the universe and no other

40

THE TRIENNIAL CYCLE

deity helped Him. This latter point is further illustrated by the reason why the angels have not been created on the first day (cp. above, p. 31) in order to forestall any specious deduction that they helped God in the creation. Herewith our homilist returns to the initial v. of S (Gen. 2.4) wherein it is stated that God (alone) made heaven and earth ‫)םימשו‬‎ ‫םויבו תושע 'ה ץרא‬ viz. on the first day when there were no angles yet).% This forms the first portion of the genuine Y sermon based on the above 9 The remaining portion is not clear from the sequence in TB, §§13-20 (T to 5 2 is entirely truncated with only one item preserved, viz. T, §6=TB, §18). The Pet. on Job 25.2: ‫לשמה‬‎ ‎'‫ ופ חד עמו גגו‬,BT( )31§ dluow yllat rehtar ylkaew htiw H yb

way of contrast to Is. 51.13:

‫םויה‬‎ ‫דימת לכ‬

‫ דח‬.‫פתו‬

But it has

no logical connection with the theme of $12. The same Pet. on Job 25.2, but in a different form, R. Tanh. employed to 1 (above, p. 30-1). Altogether in the Midrashic versions the same homilies are found, in some to 5 1 and in others to ‫לכ‬‎ 2. Thus here TB, §$19 and 14, as against the large version of Midr.

Tanh. to 5,1 (Gnfra; Hebrs pt. pp: 14-15), but again to. S2cin the fragments ibid., pp. 36-37 and 53. By the flexible procedure of verbal tallying, the same verses introducing Petihtot can

have their justification at both places. Above (p. 31-2) the Pet. on

Prov.

3.19 has been

discussed

in connection

with

5 1, but

here in TB, §15, this v. is used with 5 2. The sentence ‫המכחב‬‎ ‫'ה‬ ‎‫ יפד ארץ‬dluow yllat htiw eht H 81p( ‎‫ ויוסד‬ni .sI 31.15 and yas 710751 in 51.16): The same applies: to (CB,

§19, weaving in Ps. ‫תדפי‬:102.26‎

‫ םינפל ה ץרא‬and Is. 48.13:

39 The emphasis is on this part of Gen.

2.4, and the whole passage

in

TB, §12, from ‫'וכו‬‎ ‫ עדת ךל ךכש אוה‬to ‫ימלועב‬‎ ‫ ועייס יתוא‬,‫ םה‬is quite appropriate here, as explained above in the text (notwithstanding the contention in GS, I, 482, No. 1, that the passage is out of place here). At the end of §12 read: ‎‫ ממה שקרינו בענין‬daetsni( fo ‎‫ (שקראו‬esuaceb eht ,rehcaerp gnisserdda eht -noc gregation, naturally included himself among the worshippers. Cp. also Initia pao

20 Of course here and there later copyists ‘touched

up’ the style.

Thus

the sentence ‫םלועה‬‎ ‫ התואב העש הצור ליפהל תא‬is corrupted from ‫אוה‬‎ ‫התוא העש‬ ‎‫א פיליון לעולמו‬ )066\)‫שש‬, ,gninetaerht ees ,ssuarK ,retréwnheL .s .).v Cp. Buber’s note 72.

GENESIS:

‫ץרא‬ ‫הדסי‬ ting to shift done by some To return

SEDER

2

41

‫ ידי‬AN. This fact should caution one when attemp-‫‏‬ Midr. homilies from one place to another (as is‫‏‬ scholars, see farther on).‫‏‬ now

to the Y sermon

of which TB, §18=T,

§6,

certainly forms a part. To understand the .full, point of the Aggadah concerning the six things Adam lost by his 181], one has to bear in mind the v. of our 11: ‫םדא‬‎ ‫יאריתו שונאמ תומי ןבמו‬ ny ‫ריצ‬‎ ‫( חה‬Is. 51.12) which the homilist has skilfully used as an ‘al tikré’, viz.: 7m ‫אלא‬‎ ‫ ירקת ריצח‬bw!? With this suggestion there was coupled the feature of the initial v. of S (Gen. 2.4) where ‫תודלות‬‎ is plene whereas elsewhere (except Ruth 4.18) the word is spelt .‫תדלות‬‎ In our 5, describing Adam’s glory and fall, the additional ‫'ו‬‎ stands for the six things he lost as a result of his sin. The homily leads down already towards the ‘happy ending’ with the promise of their restoration to Israel in the time of the future bliss. There is some contact with the theme of the first part of Y sermon (TB, §12), according to which sun and moon suffer during earthquakes, but in the future world their strength will be greatly increased ‘‘when God will bind up the bruise of His people and heal the stroke of its wound”’ (see Buber’s note 144). As the final conclusion of the sermon we have TB, §20, wherein

the existence of Israel is promised even

after the disappearance of this world (in the argument of the Roman matrona with R. Yose b. Halafta the initial verse of our H, Is. 51.6, is cited explicitly). 2. Other Homilies. Above (p. 38-39) a different H from Is. 40.26 to 41.4 was indicated. On it are apparently based the homilies in GR, 6. 12.1-2. First there is introduced Job 26.14:

‎'‫ הן א ל ה קצות דרכיו וגו‬hcihw seillat yb snaem fo ‎‫ אלה‬htiw eht

initial verses of both 5 ‫)תודלות‬‎ ‫ א( ל ה‬and 11 ‫)ה‬‎ ‫ ארב א ל‬,‫ ימ‬₪. 40.26). Then there is the comment on Is. 66.2: ‫הל‬‎ ‫תאו לכ א‬ ‎‫ידי עשתה‬, niaga gniylppus eht emas tniop fo .tcatnoc ehT hadaggA 2. ‎‫אדם הראשון‬ and GR, c. 12.6, verb ‫רסח‬‎ instead of the homily, as

‫ששה דברים שחיסר את‬. roF eht slellarap ees s’rebuB eton ,121 ed. Th., p. 102, note to 1. 1. The variants containing the of ‫לטנ‬‎ ‫ ולטינש םדאמ )ןושארה‬in GR) preserve better the force shown above in the text.

2 For other ‫ירקת‬‎ ‫ לא‬in Y items see infra, p. 63, and several times subsequently.

42

THE TRIENNIAL CYCLE

on ‎‫ בראם=) בהבראם‬,)37N gnizisahpme eht sseltroffe tca fo -aerc tion, has also been suggested by a v. of this H, viz.: myp ‫ארוב‬‎

‎‫ייגע‬

‫ולא‬

‫ייעף‬

‫לא‬

‫ הארץ‬.sI( .)82.04

sihT .v si detic

explicitly in TB, §16.73 As regards the new Genizah versions of Midrashim to ‫ל‬‎ 2, one fragment (infra, H. pt., p. 36) introduces the comments to 5 2 with Is. 48.13 (7 ‫ץרא‬‎ ‫ ףא( ידי הדסי‬which has a bearing on the other H from Is. 51.6 ff. (see above, p. 38). But another fragment (ibid., p. 41) weaves in forthwith Is. 40.26, the initial v. of the different H. The fragment (ibid., p. 53-5), belonging to the Midr. wherein each section to a S began with the formula: ‎‫ זו היא שנאמרה ברוח הקודש‬ees( ,.dibi .p 44 ,).ff si evitcefed sa sdrager the commencement of the sermon to S 2. However, it concludes with a ‘happy’ reference to the resurrection in the hereafter,

citing Is. 26.19: ‫'וגו‬‎ ‫ ךיתמ יתלבנ ןומוקי‬yr. This is clearly to be connected with the 11 from Is. 51.6-16 by reason of v. 14: ‫רהמ‬‎

‎‫לשחת‬

‫ימות‬

‫ולא‬

‫ צועה להפתח‬.fc( ‎‫ט‬. 21: '‫ותיראי מאנוש ימות וגו‬,

and see above, p. 41). Finally there is the Y item, cited above, note 18, which may

belong +0 5 2. Ps. 119.91:

‫'וגו‬‎ ‫ שמ פ ט ךי םויהודמע‬,‫ ל‬with which this

Pet. commences, would have a verbal tally with ‫י‬‎ ‫יהלאמו מ ש פ ט‬ ‎‫( יעבור‬Is. 40.27), hence with the different H from Is. 40.26 ff. This would presuppose that there was another Y sermon based on this H whereas the Y topic in TB, §12, has been correlated with the other H (above, pp. 39-40). Yet the whole point is admittedly problematic.

SEDER

‫הן האדם היה כאחד ממנו לדעת טוב ורע‬

3

‫ויאמר ה' א ל ה ים‬, Gen.

‫‏‬.22.3

Haftarah: npn ‫םיהל‬‎ ‫ ע ןד ןג א‬,‫ ב‬Ezekiel 28.13-19, skipping to'v. 25 (8 verses; so 12001. 2822") HV, 1-‫כ‬‎ 02:42( 6 perhaps really vv. 24-26 were added so as to make up the usual number 2 ‎‫ לא ייעף ולא יינע‬wt ‎,‫ ברא הקב"ה את עולמו בלא יגיעה‬.24

roF eht slellarap

see Buber’s note 107, and GR, c. 12.10, ed. Th., p. 107, note to 1. 10. However, in the larger version of Midr. Tanh. (infra, H. pt., p. 13) the view is expressed that the world was created ‫העיגיבו‬‎ ‫( למעב‬cp. note 20 there).

GENESIS:

SEDER

3

43

of 10 (cf. infra, p. 47). With 28.13 there begins a new Seder in Ezekiel.?4 Verbally Ezek.

28.13 tallies with the second verse of S by

means of Gan Eden (Gen. ‫ןד‬:3.23‎ ‫ןגמ ע‬

‫והחלשיו( 'ה לא םיה‬

but the word ‫םיהלא‬‎ supplies a contact with both Gen. 3.22-23. Moreover, in 28.14 ‫)תייה‬‎ ‫םיהלא‬ . .‫חשממ‬. ‫ תא( בורכ‬there was found a homiletic parallel to ‫ונממ‬‎ ‫דחאכ‬ ‫ םדאה היה‬5‫ןה‬ Also 28.15 (qa ‫התלוע‬‎ ‫ םימת( התא ךיכרדב םוימ ךארבה דע אצמנ‬was applied to Adam whose sin was the cause of his expulsion from Paradise. STRUCTURE

1. Y Sermon.

OF HOMILIES

There are 2 Y homilies to this S, T, Bereshit,

$8, and TB, §21, both having their starting-points in the above H. The latter is homiletically more artistic and will be analyzed first. TB (Bereshit, §21):

‫ מהו להציל תיק‬:‫ ילמדנו רבינו‬.‫אלהים הן האדם היה כאחד ממנו‬ ‫ | מצילין תיק הספר‬:‫ כך שנו רבותינו‬.‫הספר מפני הדליקה בשבת‬ ‫ הרי שנו רבותינו כל כתבי הקודש מצילין‬,‫‏ התפילין‬yo ‫ותיק התפילין‬ ,‫ כדי שלא ישרפו דברי תורה‬,‫ למה‬,)'‫ א‬,‫הדליקה (מ' שבת ט"ז‬ ‫חן‬

‫סופ‬

‫‏ הב‬hhaey

‫לשרה‬

‫שלא‬

‫כ‬

‫ו‬

‫מצילין‬

‫מה‬

‫מפני‬

'‫ויאמר ה‬ ‫‏‬yo ‫הספר‬ ‫ הספר‬ay‫‏‬ ‫אותן מפני‬

‫הספר‬

‫ותיק‬

5.62) .‫ אלא בשביל שהוא דבוק לספר זכה להנצל עמו‬,‫בתוכו‬ The starting-point of Y concerning a conflagration is to be found in the verse of 11 (Ezek. 28.18): ‫ךתלכא‬‎ ‫איצואו א ש ךכותמ איה‬ ‎'‫ואתנך לאפר וגו‬. ehT tsilimoh ylsuoinegni syolpme siht tnih ot cite the law (M. Sabb. 16.1) concerning the saving from a fire on a Sabbath the scroll together with its cover. The latter is rescued because it is attached to a holy object. This launches 24 About the role of the Sedarim in the Prophetical Books in connection with the Haftarot of TC, see infra, Vol. III (cp. above, p. 10-11).

5 See GR, 6. 21.5: ‫תרשה‬‎ ‫ונממ דחאכ יכאלממ‬, ‫( דחאכ‬cp. the parallels listed in ed. Th., p. 200), and also PRE, 6. 12: ‫תרשה‬‎ ‫ לייטמ ןגב ןדע דחאכ יכאלממ‬AM. Cp. also note 29. 26 About this whole § in TB, which is somewhat curtailed, see the attempted reconstruction, on the basis of ‘Arukh and YSH, in SHL, VI, 12b13a. As to the same Y homily to Deut. 4.4, see infra, Vol. II.

44

THE TRIENNIAL

CYCLE

the preacher on his ethical theme of association with the righteous and the wicked respectively. ‘Woe to the wicked and those who cleave to them! Happy are the righteous and their associates!’27, Several examples are given to prove the case in point; the one about Hananyah, Mishael and ‘Azaryah, is particularly 4 propos because even their garments escaped the effect of the fiery furnace by reason of their having been attached to their saintly bodies (similar to the case of the cover and the scroll). Finally there is cited the example of Adam who had listened and adhered to his wife, with the result that he lost Paradise. Had he obeyed and cleaved to God, he would have remained

there in perpetual life. Herewith the homilist returns to the initial verse of our S, thereby completing the first portion of the Y sermon. The continuation in TB, §$22-—25, has hardly any connection with

the preceding

Y homily.

Rather,

T, $7, where

the

latter is missing, supplies the required sequence. The passage is introduced by a verse from Hagiographa (Koh. 7.29): ‫דבל‬‎ ‎‫בקשו חשבונות‬

‫והמה‬

‫ישר‬

‫האדם‬

‫את‬

‫האלהים‬

‫עְשה‬

SWA

‎‫מצאתי‬

‫זה‬

‫ראה‬

‎‫רבים‬, hcihw esrev si deilppa yb eht tsilimoh ot eht thguoht taht ‘God, called righteous and upright’ ,(‫)רשי‬‎ has not created man in Hig image except that he be also like Him righteous and upright (‫)רשי‬‎,5 This Pet. is indeed cited in YTT (infra, H. pt., p. 278, No. 17), as emanating from Midr. Yel., and the continuation is given in No. 42 (see note 125, a./.). Here we have the logical development of the theme touched upon at the end of the first part of Y homily (TB, $21). Man has been created for the purpose of 77/0/70 Det; had he listened and not sinned, he would have also been eternal as his Creator. Now Koh. 7.29, as applied here, has a bearing on the verse of 11: ‫התא‬‎ ‫םימת‬ ‫‏ לרשעים ולדבוקים זג‬dno ‫ אוי‬,)'‫ כ‬,‫אמר שלמה הולך את חכמים יחכם ונו' (משלי י"ג‬ ‫םהמע םהירשאו םיקידצל םהיקבודלו‬, . The verse cited is by way of contrast to the‫‏‬ one of H (Ezek.‫ ‏‬:28.17 ‫ ח כ מ ךת‬nnv).‫‏‬ 28 See infra, 11. pt., .‫כ‬‎ 278, note 59. Cp. also Sifre Deut., §307: ‫הנומא‬,‎ ‫לא‬

‎‫ וכה"א‬,‫ שלא באו בני אדם להיות רשעים אלא להיות צדיקים‬,‫ ואין עול‬,‫שהאמין בעולם ובראו‬ ND) ‎‫ אשר עשה האלהים את האדם ישר‬rof( ‎‫ ב או‬ni .de nnamdeirF ,daer sa ni HSY to Koh., §977, ‫א‬‎ ;‫ רב‬also R. Elijah Wilna rightly corrects so the reading, see ‫א"רגה‬‎ ‫ םע תוהגה‬. . . ‫ ירפס‬, Wilna 1866, p. 204, bottom).

GENESIS:

SEDER 3

45

‫ךארבה‬ ‫( ךיכרדב םוימ‬Ezek. .)51.82 Indeed this latter verse‫‏‬ is cited explicitly in the illustration of the above general thought‫‏‬ ‫תמים‬

‫שנאמר‬

‫ "וכו‬.(‫התא‬

,‫וישר‬

‫‏‬NO

‫אותו‬

‫שבראתי‬

‫מלך צור‬

‫בחירם‬

The homilist had also in mind Koh.

‫מוצא‬

‫(וכן אתה‬

7.28 (preceding‫‏‬

eht esrev detic ‫‏‬:)ereh ‫אדם אחד מאלף מצאתי ואשה בכל אלה לא מצאתי‬, a homiletic allusion to the case of Adam and his fall due to his‫‏‬ wife.?? (For another Pet. in connection with Ps. 92.16, which‫‏‬ has a bearing on our 11, see infra, p. 47-48(‫‏‬ One cannot ascertain whether the passage as given in T, §7, emanates entirely from Midr. Yel.; there may be on the one hand

insertions,

and

on the other there is evidence

of curtail-

ment. But Ezek., c. 28, concerning Hiram, which supplied the H to 5 3, is clearly woven in. The peroration at the end, which is truncated, takes up again the theme of fire with which the Y homily began. It reads: ‫ךיתתנו‬‎ ‫ןכו אוה רמוא תא בורכ חשממ ךכוסה‬

‎'‫ התהלכת וגו‬pw ‎‫ בהר קודש אלהים היית בתוך אבני‬a( esrev fo ,11 .kezE 28.14).

The

missing

continuation

should

read:

‫ופופ‬,]‎ ‫המו היה‬

‎'‫ שנאמר ואוציא אש מתוכך היא אכלתך ואתנך לאפר ונו‬,‫ באש‬,]3711 eht yrev verse of 11 (Ezek. 28.18) which was the starting-point for the Y question and answer (above, p. 43). The peroration finally concludes with the assurance that Israel will escape the punishment of both water and fire, citing Is. 43.2 ‫)רובעת‬‎ ‫לבא לארשי יכ‬

‎‫לדציה‬ ‫יכתין הי הי‬ ‎‫בך‬

‫תבער‬

verse

of H

‫"במ הי" א שי ליא‬

‎.(‫אל‬

nO

eS

‎‫ אתךאניי‬spo

ehT ecnerefer ot learsI si eud ot eht tsal

(Ezek.

28.25)

dealing with

the restoration

of the

house of Israel ‫)םימעה‬‎ ‫ יצבקב( תא תיב לארשי לכמ‬.|Thus this Y sermon

can

only

29 Cp. also Koh.

be

intelligently

understood

R., c. 7, end: ‫השע‬‎ ‫רשא‬

and

‫היה 'נש‬, ‫ רשי‬. .

homiletically ‫יתאצמ‬. ‫האר הז‬

‫דבל‬

‎‫ וכיון שנעשו‬,‫ כאחד ממלאכי השרת‬,‫ וכתיב הן האדם היה כאחד ממנו‬,‫האלהים את האדם ישר‬ ‎‫ חשבונות רבים‬apw ‎‫ והמה‬,‫שנים‬. ehT txen esrev ni .hoK :)1.8( yay ‎‫מי כהחכם ומי‬ ‎‫ פניו ועוז פניו ישונא‬NRW ‎‫ חכמת אדם‬727 ‫ פשר‬si osla deilppa ot s’madA llaf ni .hoK R., 6. 8.1: ‫לילכו‬‎ ‫ןושארה ביתכד היב התא םתוח תינכת אלמ המכח‬, ‫םכחהכ הז םדא‬, ‫א"ד ימ‬ ‎‫ פניו‬Ny ‎‫ואף הקב"ה שינה‬. . . )‫ י"ב‬,‫ופי (יחזקאל כ"ח‬. ‫ י‬sihT ylimoh si ylbaborp a .teP to our 5 and is based on our 11 (Ezek. 28.17: ‫ךתמכח‬‎ ‫; הבג( ךבל ךיפיב תחש‬Ezek. 28.12 precedes immediately the initial v. of H (28.13). Cp. also MHG, I, 103: ‎'‫בוא וראה כמה היה גדול זיוו שלאדם הראשון וכו‬, dna eht slellarap detic

.ereht

eeS

further the comment ‫סת‬‎ Koh. 8.1 ‫גת‬‎ the large version of Midr. Tanh. (infra, H. pt., p. 24), but there it is in connection with Gen. 2.20 which is in the middle of S 2 and thus cannot be taken there as a Pet.

46

THE TRIENNIAL

CYCLE

appreciated by the close examination of the warp and woof of the H that entered its fabric. It is curious that Griinhut, who set out to reconstruct the Y, should indeed include in his SHL (VI, 12b-13a) TB, §21, but omit entirely, T, §7, which is so closely connected with the former — all this is due to the unawareness of the role played by the H of TC in the formation of the himilies to a given S. Difficult it is to account for the other Y homily in T, Bereshit,

88: ‫ונש‬‎ ‫ושנע ךכ‬. ‫ ערה המ‬pwd ‫רפסמה‬‎ ‫וניבר‬: ‫םיהלא ונדמלי‬. ‫רמאיו 'ה‬ ‎‫ שלא נחתם גזר‬,‫ העושה מעשה‬oy ‎‫ ה מספר לשן הרע חמור‬:‫רבותינו‬ ‎‫ שנ' וינסו אותי זה עשר פעמים (במדבר‬,‫דין על אבותינו במדבר אלא על לה"ר‬ ‎'‫ וכו‬D"a(.°3 ‎,‫י"ד‬. ereH eht emeht si taht eht rednals fo eht tnepres caused the death sentence on Adam. What is the connection with the above H? Should we say that the homilist found his

starting-point in Ezek. 28.16: pon ‫ךכות‬‎ ‫ ר לכ ךת ואלמ‬ana ny ‫אטחתו‬‎ and 28.18: ‫ךשדקמ‬‎ ‫ ר כ ל ת ך תללח‬diya ‫ךינוע‬‎ ?‫ בורמ‬Thus ‎‫ רכלה‬was taken homiletically to mean,

not +78180,5* but slander

‎)‫(רכילות‬,hence the point of ‫ערה‬‎ ‫ | ןושל‬Here would be an unusual case of 2 Y items based on the same H (see also infra, note 157,

and p. 210-11). But of this second Y sermon only this small fragment in T, §8, is preserved. In YTT, No. 17, the passage from

‎‫ קשה לה"ר‬ot ‎‫ למות‬si detic morf Y dewollof yb eht .teP no .hoK 7.29 mentioned above (p. 44). However, in No. 12 there seems to be also another item connected with the same topic of slander (see infra, 11. pt., .‫כ‬‎ 275, note 30). The items in T, §§9-11, are from the exegetical part of Midr. Yel. (cp. the corresponding parallels in YTT, No. 19 and following) containing comments on the later part of S 3 (thus to Gen. 4.3 ff.). 2. Other Homilies. TB, §§22-25, although forming no part of the Y sermon begun in §21, contain homilies that have their points of contact with our H. Thus §22 (=GR, c. 21.2) is on 35 In ed. princ. (Const. 1522) the answer reads: 70187 ‫וניתובר‬‎ ‫ ונש‬4D ‎‫ העושה מעשה‬oy ‎]‫ לה"ר [ית ר‬gnidnopserroc 0+ .M nihkarA‘ :5.3 ‎‫נמצא האומר בפיו‬ ‎'‫ שכן מצינו שלא נחתם וכו‬,‫ מן העושה מעשה‬.’nI esuaceB ni eht evoba .de ‎‫ יתר‬si ,gnissim the reading was emended in the 2 ed. (Venice, 1545) into ‫רטוא‬‎ ‫לודג ה‬

‎‫ מן העושה מעשה‬.bma

.pC ,SG ,I ,454 .oN ,2 erehw on noitnetta saw diap ot

the first editions of T. 3 Targum correctly renders ‫ךתלוכר‬‎ by ‫ךתרוהס‬‎ .

GENESIS:

Prov. 24.30-31:...25 ‫רסח‬‎ ‫םדא‬

SEDER 3

‫םרכ‬

47

‫לע הרש שיא לצע יתרבע לעו‬

‎‫וגדר אבניו נהרסה‬, deilppa ot madA dna .evE ,woN sa detseggus above (p. 42-3), the concluding verses of H were really Ezek. 28.24-26 (and not only 28.25), and in 28.26 we read: ‫םיתב‬‎ 113) ‎‫ כר מים‬,noy ecneh eht gniyllat tniop rof siht .ylimoh txeN (in §23) Daniel 8.13-14 is introduced: . . . ‫רבדמ‬‎ ‫העמשאו דחא שודק‬

‎‫ ונצדק קדש‬. . . ‫ ויאמר אלי עד ערב בוקר‬. . . ‫והפשע שומם‬. erehT si a verbal tallying of ‫שדק‬‎ with ‫שדוק‬‎ ‫ רהב‬in Ezek. 28.14 (cp. also ‎‫ ונקדשתי בם‬ni .)52.82 ,revoeroM ‎‫ והפשע שומם‬si deterpretni ot naem the desolate Temple ‫)זניתונועב‬‎ ‫ שדקמה םמשש‬ma nr), and for this there is a homiletical allusion in ‫ךישדקמ‬‎ ‫( תללח‬Ezek. 28.18). Also the point about Israel being trampled under foot by the nations and the promise of its future triumph is reflected in Ezek. 28.25-26. After the homily on the verse (Gen. 3.21) preceding immediately the initial one of our 5 ‫)הלעמל‬‎ ‫המ ביתכ‬ ‎‫מן הענין‬, ,42§ .pc ,RG .c ,)21.02 ereht si depoleved ni 52§ na Aggadah leading down to a peroration. Adam, who was sloth

to repent (see §22: ‫הבושת‬‎ ‫ הז( םדא היהש לצע תושעלמ‬,learned from the experience of Cain the value of repentance; in this world only individuals do so, but in the future one repentance will be

universal ‫)'ה‬‎ ‫האדוה 'נש ךדוא‬, ‫לבא םלועל אבה לכה םידומ םירמואו ול‬ ‎‫ותנחמני‬

‫בי ישוב אפך‬

continued

‫(כי אנפת‬.

by the next one:

sihT ‫"וגו‬‎ ‫דחפא‬

esrev .sI( ‫אלו‬

)1.21

‫א ב ט ח‬

so as to link it up with our 11: ‫חט‬‎ ‫ובשו ל ב‬

‫חט‬...

dluohs

eb

‫ לא יתעושי‬,‫הנה‬

‫ובשיו הילע ל ב‬

(Ezek 28.26). As for the homilies to the beginning of our S in GR, c. 21, the first two are on Dan. 8.13-14 and Prov. 24.30-31 respectively, which were discussed above. The third one is on Job

20.6-7: PR ‫ורמאי‬‎ ‫ חצנל דבאי ר או וי‬. . . ‫ הלעי םימשל ואיש‬on, tallying with: ‫םלוע‬‎ ‫ךי תוהלב תייה ךניאו דע‬... ‫( יניעל לכ אור‬Ezek. 28.18-19). The fourth homily on Job 14.20 is really a repetition of the Pet. of R. Simon to Gen. 2.10 (GR, c. 16.1) with which verse we are not concerned here. It suffices to have correlated the first 3 homilies, as regards their introductory verses from the Hagiogr., with the H to S 3. Finally, there is the short section to our S in the Geniz. fragment (infra, 11. pt., p. 55). It commences: ‫הרמאנש‬‎ ‫וז איה‬

‎'‫ להגיד כי לפניך בא ונו‬:‫ברוח הקודש על ידי דוד מלך ישראל‬. tuB hcus a

48

THE

TRIENNIAL

Biblical verse is non-existent,

tion, viz. Ps. ‫וב‬:92.16‎

CYCLE

and there is an obvious corrup-

‫התלוע‬

‫ יכ רשי 'ה ירוצ אלו‬,‫ דיגהל‬which

Pet. verse tallies by contrast with the H v. (Ezek. 28.15): ‫םימת‬‎ 2 mn ‫ל‬‎ ‫ ךיכרדב םוימ ךארבה דעאצמנ וע‬.‫ התא‬There is also implied the Aggadic point of God, being ,‫רשי‬‎ having created man with the purpose of being like Him in this respect (viz. ,‫םימת‬‎ cp. above, p. 44). At the conclusion of this section there is woven in Ezek. 28.13, the initial v. of our H (for further details see the notes to the Hebrew text). SEDER 4

‫ברא אלהים אדם בדמות אלהים עשה אותו‬

‫ביום‬

‫תולדת אדם‬

‫זה ספר‬

Gen..5.1,‫‏‬ Haftarah: ‎"‫ושמעו ב יום ההוא החרשים דברי ס פ ר וגו‬, haiasI -81.92 24, skipping to 30.18 (8 verses, so 12001. 28227 and C5; A 2103 is defective with only 29.24+30.18 preserved; C 42 begins with 29.18, but its extent is not indicated). B 39 gives, where the fragment commences, as the conclusion of H Is. 30.15 (3 ‫דע‬‎

‎‫ בהשקט‬pywin nnn ‫הבושב‬‎ ‫ רמא ינדא 'ה שודק לארשי‬72). Now this verse finishes with ‫םתיבא‬‎ ,‫ אלו‬not a ‘happy ending’ for a H. Should we say that in early times Is. 30.15 really concluded with ,‫םכתרובג‬‎

whereas 'v. 16 began with ‫'וגו‬‎ ‫אלו? םתיבא ורמאתו אל יכ לע סוס סוננ‬ This would indeed be a better division of these 2 verses than the present one. Anyhow, this H comprised 29.18-24+30.15 (also 8 verses). H tallies with 5 only verbally by means of ‫רפס‬‎ and ova. STRUCTURE

1. Y Sermon.

OF HOMILIES

TB (Bereshit, $26):

‫‏ מהו שיבטל אדם מפריה ורביה בזמן‬tnaya ‫ ילמדנו‬.‫זה ספר תולדות אדם‬ ‫‏ אדם מפריה ורביה אלא אם כן‬aub ‫ |לא‬:‫ כך שנו רבותינו‬.‫שאין לו בנים‬ ,‫ ובית הלל אומרים זכר ונקבה‬,‫ בית שמאי אומרים שנים זכרים‬,‫יש לו בנים‬ 9) enyC pi ‫‏‬sase ‫שמ זכר ונבה‬ The starting-point of Y is found in the verse of H (Is. 29.23): ‎‫כי בראותו י ל ד יו מעשה ידי בקרבו יקדישו שמי‬. ecneH noitseuq dna answer about propagation. Bét Hillel cite the second verse of

GENESIS:

SEDER 4

49

our S (Gen. 5.2) in support of their opinion. homily

is developed

that, after the death

Thereupon

of Abel,

Adam

frained from further propagation for a considerable time. on, however, he attended

to this essential need of mankind

the re-

Later and

begat Seth with whom there began the chain of the generations

of Adam

‫)תודלות‬‎ ‫סחימ ינפמ אוהש שאר‬, ‫ ינא‬,‫ הזל‬viz. ‫םדא‬‎ (‫תודלות‬

Herewith

the homilist

reverts

to the commencement

of the S,

thereby completing the first portion of the Y sermon. TB, §27, is hardly a part of the latter. Rather the continuation is found in $28, introducing a verse from Hagiogr. (Ps.

139.16): ‫ובתכי‬‎ ‫םלוכ‬

‫ךיניעי לעו ס ךרפ‬

‫ ימלג ר וא‬which. tallies

linguistically with Is. 29.18, the initial v. of 11: ‫אוהה‬‎ ova ‫ועמשו‬‎

‎‫ תראינה‬ony

‎‫ עיני‬Jw

‎‫ומאופל‬

‫ס פר‬

‫החרשים דברי‬.

ehT

logical connection with §26 lies in the statement there that Adam declared Seth as the head of the chain of the future

generations ‫)תודלות‬‎ ‫ לבא הזל ינא סחיימ ינפמ אוהש שאר‬. . . ‫רמא( םדא‬ hence the Aggadah here, in §28, about Adam being shown all the future generations up to the time of the resurrection. There is a subtle homiletic point in the fancy about Adam, while'still a 0511, a lifeless mass, being shown all the generations to come, a point suggested by the tallying H verse (Is. 29.18) concerning the eyes of the blind seeing owt of obscurity and out of darkness. The end of TB, §28 (13) ‫ךיניע‬‎ ‫ א"ד( ימלג ואר‬,is:curtailed as evident from the Yel. passage in YTT (infra, H. pt., p. 280, No. 24). The next item (§29) also deals with the theme of Adam being shown all the future generations. Here is introduced Job 37.7:

‎‫ל ד ע ת כל אנשי מעשהו‬

‫ביד כל אדם יחתום‬, dna niaga eltbus:a -imoh

16016 point is involved.

Every person, when about to die, records

all his actions during his lifetime. When God is about to sit in judgment over all His creatures, these records are produced so that everybody becomes fully aware of his actions (in this manner

‫והשעמ‬‎ ‫ תעדל לכ ישנא‬is homiletically

interpreted).

Now

this thought has been suggested by the H verse (Is. 29.24): ‎'‫!ו יד עו תועי רוח בינה וגו‬ ,BT ,13-03§§ tpurretni eht ecneuqes of the sermon which is really concluded by §32, only its begin-

ning is abrupt: ‫ול‬‎ ‫ ןויכ רמאש‬. . . ‫םדאל ליפה וילע הניש‬, ‫המ השע ה"בקה‬ ‎‫ נחה רוחו‬,‫ ;כך‬ti smees ot knil pu htiw eht hadaggA ‎‫ תו‬62§ taht Adam, in despair about the murdered Abel, refused to have

50

THE TRIENNIAL

more children, so God showed people of the future generations by Adam was satisfied (and The peroration about singing

CYCLE

him all the good and worthy (Noah, Abraham, etc.). Therewas encouraged to propagate). God's praise, concluding with

Ps. ‫וש‬:98.1‎ ‫ העישוה ול ונימי עורזו ק ד‬. . . ‫ וריש 'הל ריש שדח‬,‫ רומזמ‬is reflected

in the H verse

(Is. 29.19): ‫ינויבאו‬‎ ‫החמש‬

‫ופסיו םיונע 'הב‬

‎‫ אדם ב ק ד וש ישראל יגילו‬.pc( osla ;)32.92 ,revoerom eht -rednow ful phenomenon of the deaf regaining their hearing and the blind their sight (Is. 29.18) links up with ‘the marvellous things’

of God alluded to in Ps. 98.1 ‫)השע‬‎ ‫יכ( תואלפנ‬ As to TB, §§30-31, on Is. 41.4: ‫תורודה‬‎ ‫ארוק‬

‫ימ לעפ עו הש‬

‎‫מראש‬, there is not only a verbal tallying with Is. 29.23: ‫ותוארב‬‎ ‫יכ‬ ‎‫ מ ע ש ה ידי בקרבו יקדישו שמי‬,dav tub ereht si osla devlovni a subtle homiletic turn in the thought that ‘had the generations merited, God Himself would have named them’ )‫וכז הדורות‬‎ ‫וליאו‬

‎‫ לכל אחד‬wo ‎‫ואילו זכו הדורות היה קורא‬

...‫היה הקב"ה קורא ש מותם‬

‎‫מע שיו‬ ny ‎‫ ומשמו היה‬,‫ — (ואחד‬hcus snoitareneg fo tirem lliw be the children, ‘the work of My hands’, who: ‘will sanctify My name’ ‫)י‬‎ ‫ש( מ‬. In T no homily has been preserved to our S. 2. Other Homilies. There is first to be discussed GR, c. 24. The first Pet. introduces Is. 29.15 and leads down to 29.18, the initial

verse of our H. Then we have the homily on Ps. 139.16, which has been dealt with above. There follows (GR, c. 24.3) the Pet. of Bar Kappara on Ps. 69.29: ‫לא‬‎ ‫ םעו םיקידצ‬orn ‫רפ‬‎ ‫וחמי סמ‬ ‎‫יכתבו‬, which tallies with both 5 and H by means of ‫רפס‬‎ )0 ‎‫ צדיק‬is mentioned in Is. 29.21). The next item on Is. 57.16: ‫יכ‬‎

‎‫ע שיתי‬

‫ ונשמות אני‬. . . ‫לא לעולם אריב‬

with Is. ‫ידי‬:29.23‎

‫עמ הש‬

.‫וידלי‬

sah sti tniop fo tcatnoc

Finally, there is the homily

(GR, c. 24.5), introduced by Job 28.27-28: ‎‫בינה‬

‫הרפסיו‬‎

‫האר‬

IN

‫ וסור מרע‬. . ;. eht eciohc fo eseht sesrev ereh si niaga eud

to the verbal similarity in Is. 29.18 ‫)הניארתה‬‎ ‫רפפ‬... 797), 29.23 )\ ‫תויא‬‎ ‫ במח יכ( רב‬29.24 ‫רעדיו ייעות חור י'ב ג )ה‬1( ‫ומ‬ the Petihtot to our S in GR we again observe how the H is reflected throughout. Finally, there is the section to S 4 in the Geniz. fragment (infra, H. pt., p. 57-58), placing at the head Is. 41.4 which v. is

GENESIS:

SEDER 4

Sil

also employed in TB, $30 (above, p. 50), but the homilies themselves are different. The peroration is not preserved there.

This fragment is a part of the Midrash by ‫ק"הורב‬‎ ‫וז איה הרמאנש‬ 0

.‫ישא‬‎

©

‫ל‬

SEDER 4a3?

‫וירא ה' כי רבה רעת האדם בארץ וכל יצר מחשבות לבו רק רע כל היום‬, Gen. ‫‏‬.5.6 our

This S was not generally accepted. No H is preserved in Genizah lists, showing that no new S commenced with

Gen.

6.5, as indeed

it could

not since in these lists Gen.

6.9

‎)‫ (אלה תולדות נח‬si nevig sa .hcus A lahcuetatneP ,noitces -itsnoc tuting a S for a given Sabbath, had to consist of at least 21 verses so as to afford each of the seven persons, called upon to read from the Torah, a minimum of 3 verses (see above, p. 8). With the present item we are confronted, as will be the case frequently farther on, with the shiftings of Sedarim due to different local customs in Palestine. Those who commenced the new S at Gen. 6.5, naturally could not regard 6.9 as such, and vice versa. It is not always easy to account for these shiftings, in the absence of documentary evidence as to their causes. In the present case it may be surmised that the change of S from 6.5 to 6.9 was probably motivated by the desire to give a proper conclusion to the previous S (6.8 is certainly a better one than 6.4), and also an adequate beginning to the new S (to start the reading with the statement that ‘God saw that man’s wickedness on earth was great’ (6.5) was regarded as inauspicious). Also in Babylon 6.9 was taken as the new S, and hence

with

this v.

commenced

Szdra

Noah

according

to the

Annual Cycle (the coinciding of the Sidrot of AC with the Sedarim of TC will be discussed farther on, cp. also above, p. 8-9). 32 All Sedarim, for which no Haftarot are given in our Genizah lists but whose existence, due to the process of shifting described above in the text, is established from other sources, are numbered here by the respective figure of the previous S plus the addition of ‘a’ (or ‘b’, etc., as the case may be). Parallel lists of all such ‘regular’ and ‘irregular’ Sedarim within the sum total of the sections of TC will be given farther on in this work.

2

THE TRIENNIAL

CYCLE

Now in certain Midrashic collections homilies are to be found only to one of these 2 variant Sedarim caused by the shifting, whereas in others there are homilies to 00/2 of them. In the latter case the editors of these Midrashim included sermons to the two different beginnings of the given S, either delivered in separate localities that had a variance in custom, or in the same

localities, but at different periods, viz. after the

old S had been abandoned and the new one adopted instead. To illustrate with regard to the present case under discussion, the Genizah fragment of Y homilies (printed in GS, I, 37 ff.) has, where it commences, the end of a homily to Gen. 6.5 but none to 6.9 since the latter could not be a new S in view of its commencement at 4 verses previously. Also Aggadat Bereshit (=AB) has a section to Gen. 6.5 (ed. Buber, pp. 1-8) but none to 6.9.

However,

in TB, T, and GR, we have homilies to both

initial verses of the same S. From the homilies, especially from the Y question and answer, one has to deduce the underlying H. According to our scheme of investigation, such a H has to tally in its initial v. with that of S, and further has within its compass to supply the starting-points for the Y topic as well as for the verses by which the other Aggadic items are introduced, the so-called Petihtot. This process of deduction will have to be repeated frequently farther on. We deal here first with the homilies to Gen. 6.5 under S 4a, while those to Gen. 6.9 are discussed under

7 tI smees ot em taht eht 11 ot 5 a4 nageb htiw ‫‏‬.sI 51.95: ‫ותהי‬

‫ע בעייו כי אין משפט‬

‫ויר‬

'‫ה‬

‫ויר‬

‫האמת נעדרת וסר מרע משתולל‬,

‫‏‬gniyllat ‫ק)י הנר‬6‫ ת‬5-0: ‫‏‬yi

‫האדםי באר‬+:?‫עית‬:‫יר‬.‫רבה‬

sihT H

morf

ylbaborp

dednetxe

51.95 ‫‏‬ot

‫ההכ‬

12+2.06

‫הא ה א‬

)‫ועמך כולם‬

opts, thus 10 verses).‫‏‬ STRUCTURE

1. Y Sermon.

OF HOMILIES

TB (Bereshit, §33):

‫ כמה דינם של רשעים‬:‫ ילמדנו רבינו‬.‫וירא ה' כי רבה רעת האדם בארץ‬ ‫ זה מן‬.‫‏ עשר חודש‬wo ‫‏ משפט רשעים בגיהנם‬NAMYA ‫ |כך שנו‬.‫בגיהנם‬ ‫‏ מדי חודש בחדשו‬MW ‫ דכתיב‬,‫ מן המקרא מנין‬.)'‫ י‬,'‫המשנה (עדיות ב‬

GENESIS:

SEDER 4a

53

‫ שנאמר מיום‬,‫ מאותו חודש לאותו חודש הרי י"ב חדשים‬5,)‫ כ"נ‬,‫(ישעיה ס"ו‬ ."‫ ‏ וכו‬.)'‫ ז‬,'‫ליום ומחודש לחודש שנים עשר (אסתר ג‬ The question about the punishment of the wicked was‫‏‬ suggested by the H verse (Is. 59.18) speaking of God’s requital‫‏‬ to His foes and enemies; the word‫ המח ‏‬was taken as an allusion‫‏‬

to the fire in Hell.34 And altogether the word v5wp 51.95 saw deilppa sa a labrev yllat rof eht emeht ‫‏‬fo

in Is.‫‏‬ ‫מ ש פ ט‬ ‫ םנהיגב‬.‫ םיעשר‬The punishment of the wicked in Gehinnon lasts,‫‏‬ according to M. ‘Eduyot 2.10, 12 months, the same length of‫‏‬ time as meted out to the generation of the Flood (ibid.:‫משפט ‏‬ ‫ רשע שדוח‬ow‫ לובמה ‏‬.(‫ רוד‬This statement the homilist employs‫‏‬ to draw a parallel between the modes of punishment of the‫‏‬ former and the latter. Then the principle of measure for measure‫‏‬ si depoleved sa deilppa ot eht ‫‏‬rettal )‫ במה שחטאו בו נפרע‬:‫הוי אומר‬ ,(‫ םהמ‬finding a scriptural support for this principle even in the‫‏‬ same expression‫ הבר ‏‬occurring in Gen. 7.11 and.in 6.5, the initial‫‏‬ verse of our S. This completes the first homiletical stage of the‫‏‬ Y sermon.3s‫‏‬ There follow in TB

several homilies; whether all of them in‫‏‬

’ their present sequence are the direct continuation of §33 is not‫‏‬ clear, but they are all based on the above H. The homily )%34(‫‏‬ on Koh, 2.21-23 emphasizes the evils of the generation of the‫‏‬ Flood which provoked God; the verses cited tally with Gen. 6.5‫‏‬ by means of‫הבר ‏‬ )197 (Koh. 2.21), and thereby also with‫‏‬ H‫ 'ה ו רי ע וינעב יכ ןיא )טפשמ ‏‬,‫ אריו‬Is. 59.15). In §35 the homily‫‏‬ is‫( יניפע 'ה סת ‏‬Prov. 15.3) tallying again with this initial verse‫‏‬ of H‫ ב(; )יניע ‏‬the theme is God’s scrutiny of the deeds of‫‏‬ both the good and the evil (in our case, Noah and his sons on‫‏‬

the one hand, and their contemporaries

ew evah eht meti )63§( no ‫‏‬.hoK 6.8: ‫ט‬

on the other).

Then‫‏‬

‫‏ ומ שפ‬yn ‫כי לכל חפץ יש‬

yoy‫‏‬

‫הבר‬ ‫םדאה‬ myn‫ יכ ‏‬which verse is connected with‫‏‬ ‫האכה‬ ‫כ(ו רהוב ה העות‬ ‫לס‬ ‫ ןיא מ ש פ )ט‬.(‫ יכ‬Indeed the latter verse is cited expressly, and‫‏‬ the whole theme is that even with the non-recurrence of the‫‏‬ 33 This verse is also cited in the Mishnah: wna ‫שדח‬‎ ‫'נש היהו ידמ‬ 43 .pC osla ni ruo ‫‏‬:ylimoh ‫ שנאמר ב ח ומ ו נדעכו ממקומם‬,‫אש מנין‬. ‫ב‬ 35 The conclusion of the first section of this ‫ל‬‎ sermon is found in the Genizah fragment (GS, I, 37, 11. 1-4).

54

THE

TRIENNIAL

CYCLE

Flood, as promised by God, He has at His disposal other means of punishment (‫)טפשמ‬‎ to be meted out to the wicked. This item certainly links up with the first part of Y sermon which dealt with ‫םיעשר‬‎ .‫ טפשמ‬The next item ($37) on Prov. 28.5: ‫ישנא‬‎ ‎‫ רע לא יבנו מ שפט‬si niaga deripsni yb eht laitini esrev fo H ‎)‫ ;(כי אין מ ש פ ט‬eht hadaggA stciped woh eht noitareneg fo eht Flood myopically took no notice of the impending punishment notwithstanding the warning implied by Noah’s erection of the Ark. Finally there is the homily ($38) on Koh. ‫ה‬:6.1‎ ‫שי ר ע‬ ‎‫ תחת השמש ורבה הא על ה אדם‬s’n> ‎‫ אשר ר‬yltcerrocni( detic in TB) which again tallies with the initial verses of both S and H; it develops the theme of the 2 Yesers which already leads down to the peroration (TB, 840, end: ‫לע‬‎ ‫ה"בקה םלועב הזה‬: ‫רמא‬ ‎"‫ (ידי שיצר הרע מצוי וכו‬htiw eht ecnarussa taht ni eht erutuf dlrow the Evil Yeser will be eliminated (so that all mankind will be righteous). This ‘happy ending’ was apparently inspired by the concluding verse of 11 (1) ‫םיקידצ‬‎ ‫ םלוכ‬,‫ ךמעו‬Is. 60.21). The

final v. of the peroration (Is. ‫ול‬:40.31‎ ‫יוקו 'ה ופילחי חכ עי‬ ‎‫כשרים ירוצו ולא ייגעו ילכו ולא ייעפו‬ ‫בר‬ ‫ (א‬dluow evah labrev affinity

with

Is. 60.8-9

‫)םייא‬‎ ‫הניפועת יל‬...‫יכ‬

‫בעכ‬

‫ימ הלא‬

‎‫ (יקוו‬which verses were utilized although belonging to the skipped part of H (cp. above, p. 12, and farther on). Thus we have here 5 homilies introducing verses from Hagiogr. all of which can be connected with the suggested H which was also the starting-point for the first stage of the Y sermon; also the peroration has been influenced by the same H. As to TB,

§39, introduced

by the formula:

‫הלעמל‬‎ and

‫המ‬‎

‎‫ הענין‬yo, the theme about Noah first refraining from propagation because of his evil contemporaries lies outside that of the Y sermon, except for the common feature of God being provoked by the deeds of that generation ‫)ןידיתע‬‎ ‫לכתסנ חנ ינבב םדא ןהש‬ ‎‫ ומכעיסין להקב"ה‬.)yipap oslA 04§ pu( ot eht )noitarorep si erom of an exegetical nature than sermonic. T, §$12-13, is not part of the Y sermon discussed here. By no means can it be argued that at the beginning of $12 there is a truncated Y question and answer, viz.: ‫וניתובר‬:‎ ‫המיז ]ךכ ונש‬. py ‫לש‬‎ way ‫והמ‬‎ ‫וניבר‬: [‫ונדמלי‬

‎'‫עון זימה אנדרלמוסיא באה לעולם וכו‬, ‫ ב‬ecnis eht elohw egassap si tub a faulty variant of what

is found

in LR, 6. 23.9 ‫)מ"כ‬‎ ‫ר"א יאלמש‬

GENESIS:

SEDER 4a

55

‫; התאש( אצומ תונז 'וכו‬cp. especially infra, 11. pt., p. 304, note 263.‫‏‬ Only a small part 01 T ($12, end — §13, beginning) corresponds‫‏‬ to TB, $40, which too is rather outside the Y sermon, as observed‫‏‬ above. The parallels in YTT, Nos. 27-28, 42-43, seem to indi-‫‏‬ cate that all this belonged to the exegetical part of Midr. Yel.‫‏‬ In T, $13 (from‫ ותו( יבר ןתנוי ןב יאסכע י"רו ןב םירג "וכו ‏‬,there has been‫‏‬ added a long passage from Babli, M. K. 9a—b (see Buber’s note‫‏‬ ,)316 due to the Babylonian redactor of this version of Tanhuma‫‏‬ (see above, p. 31, and infra, p. 66).‫‏‬ The above analysis of the present Y sermon, in addition to the previous items and those following, shows how untenable is the whole

theory expressed in GS, I, 449, that the original

Y sermons contained only one section, viz. the first one beginning with 1727 ‫ונדמלי‬‎ and leading down to the initial verse of S. This conclusion has been arrived at by reason of the Genizah fragment (ibid., 37-50) which contains only these first sections (where it commences we have the end of the Y homily to our S, parallel to TB, $33, see above, note 35). Ginzberg in his long _ study on Y was entirely unaware of the close connection of the Haftarot of TC with the Y questions and answers, and hence so many of his learned remarks on particular Y homilies will become in the course of our investigation palpably unacceptable. There can be no doubt that both Tanhumas, as well as the second half of NR and the whole of DR, incorporated Y sermons more or less in their entirety, with their continuations, based on verses

from the Hagiogr., and their perorations, as has been abundantly demonstrated hitherto and will be done farther on. These homilies on verses from Hagiogr., which have their tallies in the corresponding H, are often Petihtot which are indeed earlier than the sections beginning with the formula ‘Yelammedenu Rabenuw’ but. which the authors of the Y sermons wove in skilfully in their homiletic structures. At the hands of the redactors of the Midrashim, and also at those of the copyists, the incorporated Y sermons underwent stylistic changes that resulted in the wearing off of the idiomatic and expressive language of the Aggadot. No doubt the Genizah fragments often preserve the more authentic phraseology, but that does not prove that in essence the above-mentioned Midrashim do not contain

56

THE TRIENNIAL

CYCLE

genuine Y sermons, frequently in their entirety. How a Y sermon in its original form was, is best illustrated by the item given infra, H. pt., pp. 98-103, forming the Aggadic discourse to S 50 (infra, pp. 389-92). The Genizah text in GS, I, 37-50, is in reality an excerpt from Midr. Yel. giving only the initial portions of the Y sermons. Another portion of this text is edited infra, H. pt., pp. 72 ff. It is analyzed item by item farther on in connection with each particular S. The feature of excerpting is also evident from the fact that the compiler of this text omitted the characteristic introductory formula ‫וניבר‬‎ ‫ ונדמלי‬substituting for it the phrase ‫הכלה‬‎ (as in NR and DR), viz. that part of Y sermon that began with a Halakhic theme. Also the concluding phrase: ‫ןינעב‬‎ ‫ןינמ הממ וארקש‬, (thus in the third person), instead of the regular Y expression 11’ ‫ר‬‎ ‫( ש ק‬see above, note 19), is further evidence for the comparative lateness of this compilation of the first sections of the Y sermons.%°

2. Other Homilies. In GR, c. 27.1, there is only the homily on Koh. 2.21-23 as in TB, §34 (see above, p. 53); the remark of Theodor (p. 256, note to 1. 7) that the Pet. really belongs to Ex. 12.29: ‫הלילה‬‎ ‫( יהיו יצחב‬S 54) is incorrect because by means of the flexible process of tallying the same v. was applied in several places, here the point of contact being in ‫הבר‬‎ ‫( הערו‬Koh. 2.21) whereas there in ‫הלילב‬‎ (2.23, see infra, p. 417). Whether the item on Job 24.14-16 (GR, c. 27.3) was preached by R. Hanina in Sepphoris as a part of a sermon to our 5, cannot be ascertained; he may have brought in the case of ‫לובמה‬‎ ‫ רוד‬on another occasion. But if to our S, one could find verbal tallies

(by way of contrast) in the expressions in Job ‫םוקי‬...)‎ ‫ל רוא‬ ‎‫ לא ידעו אור‬...‫ (חתר ב הח ושך בתים‬dna eht H sesrev .sI( :2-1.06 ‎‫ארץ‬/‫"יכסה‬ ‫הרש‬ ‫ בי הגה יה‬₪ ‫ ורי כי בת או ריד‬ei le etoC doubtful whether GR, 0. 28.5 (to Gen. 6.7), was not in reality

a Pet. on Micah

2.1 ‫)םתובכשמ‬‎ ‫ לע‬yr

‫ילעופו‬‎ ‫יבשוהח ןוא‬

(‫יוה‬

to our 5 ‫)םויה‬‎ ‫ לכ‬O49 ‫קר‬‎ ‫ ח ש תב ובל‬₪ ‫ לכו ךשי‬Gen, 0.57 by means

of ‫ער‬‎ there would be also a tally with Is. 59.15, and a

still better tally with the possible H at Ezek. 38.10 (infra, p. 58).

And

now

there enters into our investigation

for the first

3 For a further discussion see the summary infra, 11. pt., p. 72-74.

GENESIS:

SEDER 4a

off

time the structure of AB ‫)=תישארב‬‎ ,‫ תדגא‬ed. Buber) which begins, as far as preserved, with homilies to our S. This Midrash, arranged in chapters headed by Torah, Nebiim and Ketubim respectively to each S, presents many difficulties as to its structure. It has come down in a corrupt form. It need not be as late as Buber thinks,37 who regarded his edition of Tanhuma as

‫םודקה‬‎

‫אמוחנתה‬

from

which

all other

Midrashim

copied;

in

reality this version is only one of the several ones attributed to R. Tanhuma, all of which incorporated earlier material (cp. also above, pp. 29 and 34, and infra, .‫כ‬‎ 220-1). The explanation of the chapters in AB, headed Ketubim, as being sermons delivered on Sabbath afternoons® is based on a Babylonian custom which does not pertain at all to our Midrash construed on the Palestintian TC. These chapters, introduced exclusively by Psalms, rather represent the homilies on the ‫םירומזמ‬‎ for the given Sabbaths in addition to the general ‫תבשה‬‎ ‫( רומזמ ריש םויל‬Ps. 92); the whole matter is summarized farther on in this work (Vol. III). AB further reflects in its homilies the corresponding H to a given S; sometimes the chapter headed Nebiim suggests a H different from the one evident from the Aggadot in the chapter headed Torah.3? Each item has to be examined carefully in connection 37 Introduction, p. XI: ‫ונושל‬‎ ‫ןונגסמ‬ . . .‫בור ויתושרד באש ןמ אמוחנתה םודקה‬ ‎‫ המאמרים אשר‬mo ‎,‫ ואנם מושכין את הלב כשאר מדרשי חז"ל‬,‫ילדות‬ ‫נראה בו סימן‬ ‎‫בעל אג"ב הולידם מעצמו ולא שאב ממקור המדרשים‬. sihT sgeb eht laer noitseuq ecnis these Aggadot, supposedly invented by the author of this Midrash, may have had an earlier source unknown to us. Some parallels we shall come across

farther on (cp., e. g., infra, p. 220-21). 38 Ibid., .‫כ‬‎ 1% :‫תוצח ןמו החנמה הלעמל‬, ‫הרותב כ"חאו םיאיבנב םדוק‬, ‫השעו ןכ שורדל‬ ‎:‫ (צ"ל‬Yup ‎‫ עיין שבת‬,‫ המנחה לא היו רשאין לקרוא בכחובים‬roy ‎‫ כי עד‬,‫היו דרשותיו בכתובים‬ ‎'‫ וכו‬,‫ ע"ב‬,)‫קט"ז‬.. ehT elohw tniop fo gnidaer mibuteK no htabbaS .ziv( smlasP as Mizmorim for the Sabbaths on which the respective Sedarim were read) is discussed in the summary infra, Vol. III.

39 It is curious now to read Buber’s remark (J. c.): ‫רדסמה‬‎ ‫אלפלו יניעב יכ‬ ‎‫מן ההפטרות מסדרא ההוא‬

‫מנביאים‬

‫ לא סידר דרשותיו‬yb( ’ardiS‘ eh tnaem eht ardiS

of the Annual Cycle, cp. further on: ‫וכו‬‎ ‫ רדסמה( אל רדיס תושרדה לע תלחתה ארדסה‬. This astonishment in spite of mentioning forthwith discovery of the Midrashim, including AB, having As if the Haftarot of TC were the same as those Buber published AB, he could have known about TC Haftarot from Dr. Biichler’s article in JOR, VI

with approval Theodor’s been based on the TC! of AC! In 1902/3, when a goodly portion of the (1894), 39-42!

58

THE TRIENNIAL

CYCLE

with our discussion of the material pertaining to the particular Seder. To the present S (4a to Gen. 6.5) AB, c. 1 (Torah), has homilies on (§1) Koh. 8.6, fuller than TB, §36 (above, p. 53), based on H (Is. 59.15); on (§2) Prov. 28.5, =TB, §37; and on (§4) on Koh. 6.1=TB, §38. All these homilies have been discussed in connection with the analysis of TB; they need not all have ‘been

taken

from

the

early

Tanhuma,’

as

Buber

uniformly

states ‫)םודקה‬‎ ‫ ןמ אמוחנת‬mpd), but emanated from a common source.#? There is further an additional item (c. 1.3), not found in TB, about the wicked claiming that God does not behold their misdeeds whereas actually ‘He that created the eye’ beholds all (weaving in Ps. 94.9: ‫טיבי‬‎ ‫ רצוי ןיע אלה‬ox) which ‎‫ יי‬006 ‫ חנ תנב קב‬es[ 51:9 ‎‫היה אה ירעי בע סי‬ ‫טי‬ AB, 6. 1, is in accordance with the other homilies that had their starting-points in the above H to our S. However, c. 2, headed Nebiim, introduces Ezek. 38.10:

‎‫רעה‬

nNavnp

noeny

‫ל*ב'ביך‬‎ ‫ םירבדןלעי לע‬Nine ‫יםויבי‬‎ ‫היהו‬

which forms the basis for another group of homilies. Was this the initial verse of a different H? As shall be seen farther on, these chapters, headed Nebiim, sometimes offer clues for Haftarot which formed the starting-points for homilies including those of Y. If so, then Ezek. 38.10 tallies by the italicized words

withyGen, 6.52 ‫ויה‬‎ ‫עיראקרשה לכ‬

‫שוחט ב יתר ל ב‬

‫לכו רצו‬

ons

H probably extended from 38.10 to 18+23 (10 verses). But the homilies on this H in c. 2 have no bearing at all on the theme of the generation of the Flood dealt with in our S. There appears thus the following scheme in AB; the author made use in c. 1 ‫ יי‬suhT ,BA .6 ,4.1 sah a relluf gnidne ‫‏‬dna( ‫ הרשעים הללו לא די‬:‫אמר הקב"ה‬ ‫ רצימ ערה רצי בוט 'וכו‬wy‫ אלש( ‏‬than TB, §38. As to ₪. 1.2=TB, §36, see infra,‫‏‬ p. 69.‫‏‬ 4 Dr. Biichler (JQR, VI, 43, top) writes: ‘The Genesis Aggada cites Ezek. XX XVIII. 10 as the H for Gen. V (no doubt 8 lapsus calami for VI.5); we, however, look in vain for its point of connection with the Seder.’ But this connection is the verbal tally, as pointed out above in the text. We need

not discuss here his further theory that this S was read on Sabbath during the week of Passover (nop (‫מ"הוה‬‎ ,in pursuance of his general assumption that TC commenced in Nisan (ibid. V, 432 ff.). The latter’s untenability, and hence of all its corollaries, will be shown infra, Vol. III.

GENESIS:

SEDER 4a

59

of Aggadot whose introductory verses tallied with the H from Is. 59.15 ff. and also with the theme of the S. If Ezek. 38.10 ff. was meant as a different H, then there must have existed similar homilies to it, but these are not given, and instead we have in c. 2 such as are purely dependent on the theme of the second H (viz. Gog and Magog), disregarding altogether the topic of our S. This is rather a novel way of sermonics that forms a characteristic feature of this Midrash. Now on Ezek. 38.10 there is developed an Aggadah (AB, c. 2.1) weaving in Jer.

17.9-10:

‫ב‬‎ ‫ ל‬apn ‫'ה‬‎ ‫לכמ‬...‫ינא‬

‫בלה‬

‫בוקע‬

which tallies by

means of ‫בל‬‎ with this H verse (‫)ךבבל‬‎ ,and through it with Gen.

G55

2)e Also 1’ Ghrou 28.912

‎‫מבין‬

‫ (מ ח ש בות‬si thguorb ,ni

contact

with Ezek.

55) a yt

na‫ב‬‎‫ייכ לכ ל‬

hcihw .v sah llits

erom labrev

38.10, and ultimately with Gen.

6.5.

The

general theme is that God is aware of all that goes on in man’s deceitful and scheming heart (i.e. mind). This is illustrated by the cases of Sanherib ‫)בירחנפל‬‎ ‫ ךכו( רמא‬and of Gog (and ‫ףא‬‎ ‎‫ (כך עשיתי‬tlaed htiw ni ruo .H rehtruF snoitartsulli fo eht semehcs of the ‘heart’ are given in c. 2.2, ending with a striking description of the plan of Gog and Magog, directed not only against Israel but against its Patron (God).47 Hence these foes regard it as useless to kill the Messiah, because God can raise other Messiahs (p. 7: ‫םירחא‬‎ ‫הליחת אוה דימעמ ןיחישמ‬, ‫םאו( גרוה ינא תא חישמה‬ but aim at the destruction of the very Deity. Would that we

could from such and similar passages establish the date of this Midrash !43 Finally,

‎|‫ל‬

we

have

‫ל שו‬

c.

3, headed

a1

verbally with Gen. 6.5 ‫)םויה‬‎

Ketubim,

introducing

‫לכ‬

yr

‫קר‬‎ ‫ ובל‬.(‫תובשחמ‬

this Ps. recited on the Sabbath when S 4a was read? 4 AB, p. 7, top:]n71vp.

Ps.

eeeeee anne sdlowe yllat

Was

This seems

There are numerous Greek and Latin expressions

in this Midrash; thus pp. 4-5: ‫ן‬‎ ‫( וליאש תייה ל טנ יי‬read ‫ןויטנל‬‎,lintio, scavenger) ‎‫ לא היית מכעיסני‬,‫בכתפיך וגורף ביבין‬ from actual life. Cp. further note 43 Chajes (REJ, XLVII, 155) war against the Vandals by reason

fighting the Barbarians infra, note 73).

‫ בידך ומגרפה‬,)ob a gnillet noitartsulli nekat 67. questioningly suggests the period of the of the passage in ch. 7, end, about a king (‫)ןיירברבה‬‎ ,but this is too feeble an indication (cp.

00

THE TRIENNIAL CYCLE

to be a very plausible explanation for the homily which connects with this Ps. the comment on Job 5.21: ‫ןוש‬‎‫ה"שז טושב ל‬ ‎‫ תחבא‬depicting the evil of slander. Now Job 5.21 would in its turn tally with Ps. 52.4: ‫'וכו‬‎ ‫ בושחת ל ש ו ךנ רעתכ שטולמ‬,‫ תווה‬and the whole tenor of the homily fits in with the case of Doeg (Ps. 52.1). Again Ps. 52.7-8 could well have been homiletically applied to the uprooting of the evil generation of the Flood whereas the ‘righteous’ (viz. Noah and his sons) were triumphant. Thus there would be further reason for the choice of this Ps. in connection with the Sabbath when Gen. 6.5 ff. was read. The above explanation of the Ketubim ch. in AB, as listing the Psalm recited on the Sabbath when the particular S was read, is borne out by the subsequent analysis of this Midrash seriatim. SEDER 5

‫נח איש צדיק תמים היה בדורותיו את האלהים התהלך‬ ni,

‫אלה תולדות נח‬

Gen. 6.9.‫‏‬

The point of the shifting of the S from 6.5 to this verse has been discussed above (p. 51). Haftarah:

‎‫ הארץ‬by ‎‫עוד‬

‫נח‬

‫נשבעתי מעבור מי‬

‫זאת לי אשר‬

‫נח‬

‫כי מי‬

nn ‎‫כן נשבעתי מקצוף עליך‬, haiasI .9.45 There are 3 variants as to the length of this H. B 39 lists only 3 verses (54.9-11), Bodl. 282274 has 14 verses )54.9-55.5( whereas A 2103 consists of 9 verses (54.9-17). The first one is too short; the deduction, drawn from this rubric as well as from

some others in this Genizah list of Haftarot, that some H of TC consisted of 3 or 2 verses and even of one verse (see JOR, VI, 13-14, 45) is not justified, as will be made clear in the course of this investigation (see above, p. 10, and cp. the summary, infra Vol. III). In the present case there is good reason to assume that in B 39, where Is. 54.11 is supposedly listed as the end of H ‫)הרעוס‬‎ ‫ הינע‬1y), the whole section of ‫הרעוס‬‎ ‫ הינע‬is meant, viz. till v. 17. One should bear in mind that with Is. 54.11 there began the third H of the ‘‘Seven of Consolation” )‫ דנהמתא‬,‫העבש‬‎ cp. infra, Vol. II). Hence the indication here "6111 ‫הרעוס‬‎ ",‫הינע‬ viz. including several verses of this well-known H. Similar indications we shall observe infra, p. 85, to 5 8, and p. 125, to 5 4.

GENESIS:

SEDER 5

Hence H consisted of 9 verses as in A 2103.

61

On the other hand,

the H in 3001. is too long for the TC; no doubt there was skipping of some verses, a frequent occurrence in these Haftarot, viz. 54.9-17-+55.5 (10 verses). C5 has 54.9 as beginning, by Abrahams.

but its extent is not indicated

H tallies only verbally with S by means of the name ‘Noah’ mentioned in the initial verses of both (3 tzmes in Gen. 6.9 and twice in Is. 54.9). Intrinsically God’s oath never again to bring “the waters of Noah’’ (viz. the Flood) on earth would fit in better with S 7 (Gen. 8.15 ff.). The Y sermon and other homilies presuppose another H, as will be shown forthwith. Yet certain homilies tally with the above H. Only a detailed analysis enables one to establish their proper relationship. STRUCTURE

1. Y Sermon.

OF HOMILIES

TB (Noah, §1, T, Noah, §1):

.‫)‏ מתות בשעת לידתן‬wo ‫על כמה עבירות‬

‫ילמדנו רבינו‬

‫ על שאינן זהירות‬,‫‏ מתות בשעת לידתן‬wo ‫על שלש עבירות‬

,‫וכר‬

‫‏‬mo ‫אלה תולדות‬ amra ‫‏‬wi ‫כך‬

‫פנדק שובחל ה ובההלסת הנר" (מ שבת בירי‬

The emphasis in the homily towards the end (in TB) is on the kindling of the Sabbath light as a reward for which God will become an everlasting Light to Israel (weaving in Is. 60.19: ‎‫ לך ה' לאור עולם‬.)mm sihT ydaerla sdroffa a ,eulc .ziv ot kool for a H, as the basis of Y homily, in this portion of Isaiah. The above H from Is. 54.9 ff. offers no point of contact with the Y question and answer as to the causes of the demise of women at childbirth one of which being the neglect of ‫רנה‬‎ .‫ תקלדה‬The H, which is to be presupposed in the Y sermon evidently began

with Is. 60.18: ‫ךצראב‬‎ DON ‫דוע‬‎ yow ,‫אל‬‎ tallying with Gen. ‫פמ‬:6.11‎ ‫)* ה ץרא ח‬.‫ אלמתו‬The first 2 verses of S (Gen. 6.9-10) were regarded merely as introductory to the main story of our S, viz. the Flood; and yet Is. 60.21 ‫)םי‬‎ ‫ םלוכ דצ קי‬,(‫ךמעו‬ a part of this suggested 11, has a bearing on Gen. 6.9 ‫)שיא‬‎ ‫חנ‬ 43a For a similar case of the initial v. of H tallying with the third v. of S see infra, p. 481, to S 62.

62

THE

TRIENNIAL

CYCLE

‫ קיד םימת‬.(‫ צ‬This H probably extended from 60.18 to 61.4+9‫‏‬ (01 .)sesrev ehT ‫‏‬:esrev '‫ובנו חרבות עולם שוממות ראשונים יקוממו וגו‬ )61.4( could also well have been taken as a homiletic allusion‫‏‬ to the destruction caused by the Flood.‫‏‬ Now in this H ‘light’ is mentioned several times (Is. 60.1920), hence the starting-point for the above Y topic about ‫תקלדה‬‎ ‎‫הנר‬. Also in the peroration4 of the Y sermon the 11 verse ‫ךמעו‬‎ ‎‫) כולם צדיקים‬12.06( si nevow ,ni tsuj sa ni eht tsrif noitces 91.06 is cited. (Buber, TB, §1, note 1, transfers the Y passage to Gen. 5.5, where there was no Seder at all.

He was not aware

at all

of the structure of the Midrashim according to TC, and needless to say of the role played by the Haftarot). And now for an analysis of Y sermon. In the first section (TB, §1) the homilist, after citing M. Sabb. 2.6, proceeds to give the reasons’ for the duties imposed upon women, viz. Niddah, Hallah and Sabbath candles; they were all intended to atone for the original sin of the first woman. These reasons 44 As found in the Genizah fragment (ed. Schechter, Studies in Jew. Lit. in honor of Kohler, p. 263, top); the same peroration also in YSH, end of Noah (§62), as taken from Yel. The peroration in TB, §6, end, is different (see farther on). 4 The passage ny ‫תבשל‬‎ . . ‫וללה‬. ‫ שלשו תוצמ‬is a later insertion, with the

direct continuation after ‫רנה‬‎ ‫ תקלדהו‬being ‫וללה‬‎ ‫ ווטצנ םישנה לע תוצמה‬.‫ המלו‬The nature of this insertion becomes evident from the parallel in T, %1, which contains this insertion in full. As it ends in TB: ‫תבשל‬‎ ‫ןינמ 'נש תארקו‬, ‫רנ תבשה‬ ‎‫ עונג‬,something is evidently missing as there is no explanation how the point is proved from Is. 58.13. However, this missing explanation is found in T: ‎‫לישב‬ ‫תאמר‬ ‫ וא‬,‫ זו הדלקת הנר בשבת‬yna ‎‫ דכתיב וקראת לשבת‬,‫הדלקת הנר‬ ‎‫ עיפתה כמו אופל‬NAP ‎'‫ שנ‬,‫ בחושך‬NON TIP ‎‫ יורדי גיהנם‬YRP ‎,‫ א ין זה עונג‬,‫בח ושך‬. Of course there is here a polemical thrust at the Karaites who, following the behest of ‘Anan, abolished the Sabbath candles and spent the eve in darkness. Buber’s note 6 has thus to be modified; while recognizing the point against Karaism, he regarded only the passage in T (from ‫רנה‬‎ ‫ וז תקלדה‬to ‎‫ (כמו אופל‬sa eht ,noitresni tub ni ytilaer eht rettal sdnetxe morf ‎‫ושלשתן מן‬

‎‫ התורה‬sa ni T ro( ni BT morf ‎'‫ מצות הללו וכו‬.)wow that all three Miswot

are from

the Torah

yB eht ,yaw eht kramer

is inexact since the Scriptural

v. deduced for the Sabbath candles is from Is. 58.13. Essentially as the wording in T is also the Y passage given in YTT (infra, H. pt., p. 274, No. 7) containing, too, the insertion directed against Karaism. This is due to the fact that the version of Midr. Yel. used by Sikilli emanates from the Muhammedan period (cp. above, p. 28).

GENESIS:

are found in Yer. Sabb.

SEDER 5

5b in comment

63

on the above M., but

here there is added to that of the third commandment concerning the Sabbath candles the statement that ‘‘God said: If you are careful about the Sabbath light, I too will illumine you.” (citing Is. 60.19 as part of H). Just as God is Splendor, so a righteous person such as Abraham illumined the world by his conduct. Here Is. 41.2 (pax ‫חרזממ‬‎ ‫ ימ( ריעה‬18 used homiletically by means 01 :‫ריאה‬‎ ‫( לא ירקת ריעה אלא‬cp. also infra, .‫כ‬‎ 105).4 Abraham, too, was the only righteous in his generation (weaving in ‫םהרבא‬‎ ‫ היה‬,‫ דחא‬Ezek. 33.24). Here there is already the return to the initial verse of S (Gen. 6.9).47 After ‫וקדצב‬‎ ‫ אלא דחא‬we

should insert: ‫תודלות‬‎ ‫ןינעב הלא‬, ‫]ןינמ הממ ונירקש‬, ‫וקדצב‬. ‫ןכו[ חנ היה דחא‬ ‎'‫ ונו‬m. I regard the passage from ‫ה"בקה‬‎ ‫ ןכו‬to ‫ןפופ‬‎ ‫ דעו‬,‫ןתלחתמ‬ homilizing upon the reduplication of the name Abraham, etc., and combining it with the same fact about the name Noah in Gen. 6.9 (mi m3), as a later insertion. This is due already to the above H from Is. 54.9 whose sole connection with the initial verse of S is by means of the double mentioning of the name Noah (above, p. 61). This becomes the more evident from the peroration in TB, §6, end, where again the reduplication of the name is taken up in order to conclude with the very initial verse of

this other H (Is. 54.9: ‫חנ‬‎ ‫ רובעמ ימ‬. . ‫יל‬. ‫תאז‬

ma

‫ימ‬‎ !(‫ יכ‬But in

the real peroration of the original of Y homily (see note 44), whose starting-point about ‫רנה‬‎ ‫ תקלדה‬can only be connected with the H from Is. 60.18 ff., the verse from this very H ‫)ךמעו‬‎ ‎‫כולם צדיקים‬, .sI )12.06 saw nevow !ni sihT erusolcsid si yrev

instructive for the modification of the. Y sermon at the hands of the redactor of TB; perhaps he combined the conclusions of 2 different Y homilies, one based on H from Is. 60.18 as actually

found here, and the other on H from Is. 54.9 not preserved (for a similar case, see infra, p. 117-18). 46 Cp. Buber’s note 17. About another case of ‫ירקת‬‎ ‫ לא‬in a Y sermon see above, p. 41. 47 It should be pointed out that the whole parallel drawn between Noah and Abraham is due to the verbal similarity of the verses ‫היה‬‎ 0°DN ‫כ‬‎‫קידצ‬

‎‫נח‬

‫התה לך‬

‫בדורותיה את האלהיםי‬

.neG( )9.6 dna

nab

?eimA

>> nnn

(17.1). Here in our homily they are placed on par, but in TB, Lekh, §26 (cp. GR 30.10), these very verses are employed in order to enhance Abraham’s superiority over Noah. See further infra, pp. 65 and 66.

64

THE

TRIENNIAL

CYCLE

The continuation of Y sermon is to be found in the abovementioned Genizah fragment (ed. Schechter, Studies... .in honor of Kohler, 261 ff.) of which the beginning is missing. It probably also introduced the verse from Hagiogr.: ‫קיד‬‎ ‫ירפ צ‬ pon ‫תושפנ‬‎ ‫ חקולו‬on yy (Prov. 11.30), also employed in the Pet of .‫א‬‎ Tanhuma (TB, §2, T, §2, see infra, p< 65), which v.. tallies by means ‘of ‫קידצ‬‎ with the H verse (Is. 60.21). 776 ‘tree of life’ means Torah which Noah is supposed to have kept; the second half of the verse is also applied homiletically to Noah who cared for the animals in the Ark. Hence the ethical remark (where the fragment commences) that ‘‘God said to the sons of Noah: Ask your father (as to his experience); because he kept the Torah (for ‫רומשש‬‎ read (‫רמשש‬‎ and had mercy on fowl and beast, I had mercy on him.’’ The homily continues to emphasize how on account of these 2 factors God rescued him and his fellow-denizens in the Ark and proclaimed him as a righteous person (Gen. 6.9).48 Here again the stress is on ‫קידצ‬‎ and not on the reduplication of the name Noah as in TB. Thereupon follows (p. 262, 1. 2 ff.) another homily introducing another v. from Hagiogr.: ‫ושפנ‬‎ ‫( » דצ קי ןחבי עשרו בהואו ח מ ס האנש‬Ps. 11.5) which clearly has its point of contact,with the initial v. of H (Is. 60.18) by means of ‫סמח‬‎ (and thus ultimately with the tallying v. of S, Gen. 6.11) and also by means of ‫קידצ‬‎ with Is. 60.21. God destroyed the generation of the Flood on account of their acts of violence,

but Noah

He

tested

and

found

him

to be a

righteous person (p. 262, bottom).# Finally, we have the peroration (p. 262, bottom—-263, top) which again emphasizes the point of Noah being the only righteous person of his generation. 4 | 262, top: ‫חנל‬‎ ‫םיעשר סייפו םיאה‬, ‫קידצ ויהש לכ ותוא רודה‬, ‫ביתכהו וילע אוהש‬

‎'‫ אלה תולדות נח וגו‬,‫ ממה שקראו בענין‬,‫ מנין‬.‫והכתיב עליו שהוא צדיק‬.

morF siht gnidne

it would seem that here concluded the first stage of the Y sermon which thus combined the Halakhic question and answer together with the subsequent homily introduced by the verse from the Hagiogr. However, it is possible that the first section ended as in TB, §1 (in accordance with the modification suggested above, p. 63), and then at the end of the second item of the sermon the formula ‫ןינעב‬‎ ‫ןוכנ )ונירקש‬: (‫ןינמ הממ וארקש רתוי‬, was repeated.

49 ‎‫ נח‬:‫ אלה תולדות נח (היינו‬,‫ ולא היה נ[שאר אלא נח שבחנו] ומצאו צדיק‬,‫שאבדו הכל‬ ‎)‫איש צדיק תמים‬.| suhT eht anucal smees ot em ot eb dellif ni

tahwemos( -reffid

ently Schechter, note 14). See also the homily on Ps. 11.5 in GR, c. 32.3.

GENESIS:

tI

:sdaer

‫‏‬xp

‫נח‬

‫שהיה‬

SEDER 5

‫[וכי מפני‬

,‫נח‬

65

‫תולדות‬

‫ אלה‬cans.‫‏‬

‫דבר‬

‫ אלא כיון שאיבד האים‬,‫תמים בדורותיו]** לפיכך את האלהים התהלך נח‬ ‫ את האלהים‬,‫ מטייל) עמו‬:‫את דור [המבול] תפס בידו של נח והיה מיטיל (צ"ל‬ ‫תופס‬

)‫‏ (ו=הייתי‬mw‘ ‫היה‬

‫צדיקים‬

‫וע מך כלם‬

‫אחד‬

‫ידק‬ ‫‏ צ‬Mm[ :‫ אמר האים‬.‫התהלך [נח‬

'‫ שנ‬,]‫ אף אתם ש[נקראתם צדיקים‬,‫בידו ומטייל עמו‬

‫ שנ'] והתהלכתי‬,‫ לעתיד לבוא אני עתיד להיות מטייל תב[וככם‬,)‫ כ"א‬,'‫(ישעיה ס‬ ‫ו"כ )ב"י‬, (‫ ארקיו‬.‫ םככותב‬Here the sermon ends logically with the‫‏‬ theme of the first section that Noah‫( היה דחא וקדצב ‏‬above, p. 63(‫‏‬ and with the future assurance that Israel: will consist entirely‫‏‬ of ‘righteous’ people (weaving in the H verse, Is. 60.21). The‫‏‬ comment on‫ םיהלאה ךלהתה חנ ‏‬lends strength to the suggestion‫‏‬ (above, note 47) that the parallel, drawn in the first section‫‏‬ between

Noah

and

Abraham,

was

inspired

by

the

identical‫‏‬

expressions of ‫ךלהתה‬‎ (as well as of (‫םימת‬‎ 2. The Homilies in the Tanhumas.

In the case of the above

Y sermon, the Genizah fragment fortunately helped to ascertain the structure. It also aids in realizing the composite nature of TB, Noah, §§1-6, parts of which are due to the H from Is. 60.18 ff. and others to the different H from Is. 54.9 ff. This compositeness we have noticed already as regards TB, §1 (above, p. 63). There follows (§2) the Pet. on Prov. 11.30 dwelling on the theme of Noah’s care of the occupants of the Ark. This item emanates from the larger version of Midr. Tanh. (in T, §2, its confines are indicated by ‫אבא‬‎ ‫ ךכ חתפ ת"ר רב‬and ‫שרד‬‎ ‫ךכ‬ ‎‫ (ר"ת‬whereas in Yel. this homily was differently phrased (see above, p. 64). Next (§3) there is the item introduced by

Prov. 11.31 ‫)םלושי‬‎ ‫ץראב‬

‫דצ קי‬

(‫ ןה‬and concluded by the em-

phasis on Noah’s righteousness ‫)היהש‬‎ ‫טלמנש קדצה‬, ‫ימ םרג חנל‬ ‎‫ נח איש צדיק‬,‫(בידו‬. nI 4§ ereht si eht lausu erutaef fo .rdiM :hnaT of commenting on a v. of the previous 5 ‫)ןינעה‬‎ ‫ המ( ביתכ הלעמל ןמ‬, but at the end there is found a separate homily on why Noah was called ‘Saddik,’ because of his care for and maintenance 9 See the parallel passage in YSH to end of Noah (§62), overlooked by Schechter (note 4), which helps to fill in some of the lacunae. It is cited there as ‫ונדמלי‬‎ ,no doubt taken from our peroration of the Y sermon to S 5. aes tuB spahrep eht anucal 676 ‫‏‬:daer ‫[שהיה הקב"ה סומכו שלא ישתקע במעשה‬

‫]לובמה ךכיפל תא םיהלאה ךלהתה חנ‬, ‫( רוד‬see T, 85, towards end). Cp. also Midr.‫‏‬ hadaggA .de( ,rebuB ,I ‫‏‬.p 61): ‫שאלמלי הקב"ה תופס אותו לא היה יכול לעמוד‬.

66

THE TRIENNIAL

CYCLE

of others. This is followed (§5) by an item on the reduplication of the name Noah ‫)חנ‬‎ ‫ המל( יתש םימעפ‬which is already based on the H from Is. 54.9 ff., as pointed out above, and the peroration

($6, end) takes up again the same theme. By this reduplication Noah is compared to Abraham, Jacob, Moses and Samuel (exactly as in the inserted end of §1); the former is expressly placed on par with the first Patriarch ‫)ינפל‬‎ ‫רמא ה"בקה לוקש אוה‬ ‎)‫כאברהם‬, see above note 47). Finally Is. 54.9 is cited expressly

‎,‫ כשנבוא לנחם את ירושלים‬:‫ אמר הקב"ה‬.‫ נח בעולם הבא‬,‫ נח בעולם הזה‬,‫נח נח‬ ‎‫ שנ' כי מי נח זאת לי‬,‫ הצדיק אני נשבע לה שאיני משעבד בניה עוד‬.am ehT phrase

‎‫ לנחם את ירושלים‬si yb noisulla ot .sI 11.15 ‎)‫(לא נוחמה‬

T, Noah, §§1-5, is still more composite. The Y homily in §1 not only has the full insertion directed against Karaism (above, note 45), but is also truncated at the end ‫)רומשת‬‎ ‫ךכיפל‬ ‎‫הדלקת הנר‬, gnikcal eht noitcennoc htiw eht 5 sa ni ,BT .)1§ ,T §2=TB, §2. The whole section (§3), with its glorification of the Babylonian academies, emanates from the work of Ben30001; §4 is from SH%— all this being due to the Babylonian

redactor of this version of Midr. Tanh. (cp. also above, pp. 31 and 55). Finally, comes T, §5, which essentially is also cited in YTT (Nos. 29-31) as emanating from Yel. (for the details see the notes, a./.). This rather belongs to the exegetical part of this Midrash. As to the comment on the mentioning of Noah three times in Gen. 6.9, this being an allusion to the three persons who experienced first the established order, then ruin and finally restoration, cp. the Aggadah discussed infra, p. 69. st Already the author of nox ‫תוא‬‎ remarked: ‫יניא‬‎ ‫ךרבתי ומש 'וכ דע אתלאשה‬ ‎‫ מה שייך פה‬.ty tuobA siht egassap dna eht hazineG tnemgarf ni ,SG ,I 22-91 (where the provenance from Ben-Baboi’s tract has not been recognised), see my remarks in AJSL, XLVI (1930), 265-66. Cp. also Lewin, Tarbiz, 1 (1931), 384, who has failed to give due credit to my prior indetification. (See further my remarks in Tarbiz, VI, 79, about the sequence of the BenBaboi fragments). 5? Indeed

some

copyists realized

that T, §§3—4, were

order in Ms. Sassoon (Cat. ‫דוד‬‎ bax, 11, 617b) ‎)‫(שאילתא‬,followed by §1 (‫)ונדמלי‬‎ and §5 (§2 is 5 described by Buber (see TB, sian, p. 120). rightly remarks: ‫הפ‬‎ many) ‫ל"ז‬‎ ‫איה ברד יאחא ןואג‬

insertions;

thus the

is first §3 ‫)ומש‬‎ (‫ ךרבתי‬,then 4 missing), just as in Mss. 2 and About §4 the author of nox mix ‫ וז‬.‫םג‬

GENESIS:

There

is no peroration

SEDER 5

preserved

in T; with

67

§6 there begins

already the section to the next Seder. 3. Other Homilies. It is difficult to ascribe exactly the items in GR, c. 30-31, as regards their tallying in their introductory verses, to the one H or the other. Those in c. 30.1 on Prov. 10.25 ‫)םלוע‬‎ ‫ צו( ד קי דוסי‬and 12.7 ‫)דומעי‬‎ ‫םי‬ ‫ צ ד קי‬,(‫ תיבו‬applied to Noah by reason of Gen. 6.9 (p> 7x ws), would tally with Is. 60.21 (hence the H from 60.18 ff.). However, the contrast in these Hagiogr. verses between ‫עשר‬‎ and ‫קידצ‬‎ would also find some point of contact in Is. 54.14 ‫)קשועמ‬‎ ‫ הקדצב( יננוכת יקחר‬and 54.17 ‫)םתקדצו‬‎ . . (‫יעישרת‬. , hence the H from Is. 54.9 ff. This applies also to the comment (GR, c. 30.1) on Prov. 14.11. The

next item (c. 30.2) on Job 24.18: ‫םתקלח‬‎ ‫לק אוה לע ינפ מ םי ללוקת‬ ‎‫ בארץ‬explains ‘water’ as an allusion to the Flood, and this would tally with ‫חנ‬‎ ‫ ימ‬in Is. 54.9.

However, the point of contact may

be in ‫ץראב‬‎ ‫ ללוקת ח קל םת‬which, while by way of contrast would fit in with the same H (viz. 54.17: ‫'ה‬‎ ‫ חנ תל ידבע‬nnn), by the same process would do so even better with the other H

(viz. 60.21:

pos

‫ושריי‬‎

‫םלוע‬.(‫ ל‬Job 24.18 formed the

Pet. of the sermon of R. Yose of Caesarea (Sanh. 108a, bottom: ‎‫(דרש רבי יוסי דמן קסרי‬, on tbuod no eht htabbaS nehw ruo redeS was read. In GR, c. 30.6, we have the homily on Prov. 11.30 which is the Pet. of R. Tanhuma (above, pp. 64 and 65). In GR, c. 31.1 (to Gen. 6.13), the item on Ezek. 7.11 ‫)םק‬‎ Dann ‎‫ (למטה רשע‬yam eb yb noisulla ot .sI .81.06 nO eht rehto ,dnah in c. 31.4 the homily on Job 35.9 ‫)וקיעי‬‎ ‫ בורמ( ע םיקוש‬may be by allusion Is. 54.14 ‫)ק‬‎ ‫ מ ע שו‬.(‫ יקחר‬There is thus perplexity with regard to the underlying Haftarot. In MHG, I, 144, there is an Aggadah which, although placed there to Gen. 6.13, may have really been to 6.9: ‫רמאיו‬‎ ‫ה"שהז‬

‎.)‫ י"ב‬,‫אדם אך פרי ל צד יק אך יש אלהים שופטים בארץ (תהלים נ"ח‬ ‎‫ פורענות‬dnaw ‎‫ בשר ודם מבקש‬.‫בוא וראה שלא כמדת בשר ודם מדת הקב"ה‬ ‎‫ אולי‬,‫ אלא שולח ומזהיר‬,‫ אבל הקב"ה אינו כן‬,‫ הוא רוצה שלא ידע‬,‫על חבירו‬ ‎‫ אוהבו‬mT ‎,‫ בשר ודם מבקש להביא פורענות על אחרים‬.‫? תשובה וינצלו‬yw

‎‫ מי שהוא רוצה‬,‫ אבל הקב"ה אינו כן‬,‫ אינו יכול‬,‫ מבקש להצילו מהן‬,‫עמהם‬ ‎'‫ וכו‬,‫ ומי שרצה להצילו הוא ניצל‬,‫ בו פורענות היא נוגעת בו‬.wniy yB eht

68

THE

TRIENNIAL

CYCLE

introductory verse the homily seems to be connected with Gen. 6.9 ‫)קידצ‬‎ (‫ שיא‬and also with Is. 60.21. On the other, there is cited there (p. 141) a sort of peroration which is clearly based on the other H from Is. 54.9 ff.: ‫היה‬‎ ‫חנ אלש‬, ‫רמא 'ר לאומש המו‬

‎‫ רוח להקב"ה עד שהטה‬mn ‎‫ עשה‬,‫ בדורו צדיק) אלא הוא לבדו‬:‫בדור (צ"ל‬ ‎‫ בני אברהם יצחק ויעקב על אחת כמה‬,‫עליו חן וחסד וניצל מכל בני דורו‬ ‎‫ אומר וחסד ה' מעולם ועד עולם על‬TIN ‎‫ וכן‬.‫וכמה שהקב"ה מטה עליהן חסד‬ ‎‫ימושו‬ ‎‫(ישעיה‬

‫ההרים‬ ‫למורש‬

‫כי‬ ‫ל א‬

‫ ואומר‬,)‫ "ז‬,‫יריאיו וצדקתו לבני אדם (תהלים ק'ג‬ ‫מ א ת ם‬

pJ )et|‎‫]ה‬la

mm

)ee ‎‫תומוך‬

‫םישרת‬

‫בה‬

‎'‫ י‬,‫נ"ד‬. ( llA siht si ynomitset ot eht yticilpitlum fo seilimoh hcihw our S (Gen. 6.9) has called forth. Finally, there is introduced here for the first time the Midr. version to the Pent., found in the Ms. belonging to the Jewish Theological Seminary Library (=JTS Ms.) and edited farther on (H. pt., p. 149 ff.). This Ms., defective at the beginning, starts with the comments to our S. Whereas the footnotes to the edition will contain the necessary detailed explanations, here the structure of the homilies of this Midrash to each S is described in outline, in conjunction with the other Midrashic data discussed, so that the survey undertaken in our investigation should be as comprehensive as possible. Now the homilies in JTS Ms. to S 5 are clearly connected with the H from Is. 54.9 ff. First there is the comment on Ps. 1.1 ff., applied to Noah and his generation. It is the same homily as in GR, c. 26.1, where it is given to Gen. 5.32, but it really belongs as a Pet. to the initial verse of our S (Gen. 6.9).53 Now the point of contact with H is established by the comment on Ps. 1.3 ‫)םימ‬‎ ‫ ץעכ( לותש לע יגלפ‬tallying with ‫ימ‬‎ ‎‫( נח‬Is. 54.9). There follows the comment on Job 24.18 (sin ‫לק‬‎ ‎‫) פני מים‬yb sa ni ,RG .c 2.03 ,evoba( .p .)76 rehtruF ereht si na item on Prov. 28.1 containing a contrast between ‫עשר‬‎ and px (as above, ibid.). Then the initial verse of H (Is. 54.9) is expressly cited as the heading for the Aggadah about the other kinds of

‫"וכו‬

335 .pC .rdiM ,.sP .6 21.1 .de( ,rebuB ‫‏‬.p °3:)11 ‫ ד כ ת‬,‫ מדבר בנח‬,‫ד'א אשרי האיש‬ ‫קידצ‬ ‫שיא‬ m3; the verse cited shows that the homily was intended‫‏‬

ot eb a .teP ot siht .5 .pC osla ,GHM ‫‏‬,I 731: ‫זהש"ה אשרי האיש אשר לא הלך בעצת‬ ‫םיעשר 'טאנ קוסיפה הזה דגנכ חנ קידצה אלש ךלה יכרדב רוד לובמה 'וכו‬, pt., p. 49-50).‫‏‬

(see infra, 1.‫‏‬

GENESIS:

SEDER 5

69

flood at the disposal of God even after His asseveration never to afflict again the world with the Flood. Here we have an interesting case of shifting of homilies which, due to the process of tallying, can be applied to more than one H. This Aggadah on Koh. 8.6 ‫)ט‬‎ ‫ ממו ש פ‬ny ‫שי‬‎ ‫ לכל( ץפח‬,as well as the following one on Prov. 28.5 ‫)ט‬‎ ‫ ישנא( ער אל וניבי מ ש פ‬,are found in TB, Bereshit,

§$§36-37 (above, p. 53-4), ‫גת‬‎ ‫ גם‬AB, c. 1 (above, p. 58), to S 4a because of its H from Is. 59.15 ‫)ט‬‎ ‫אריו( 'ה עריו ויניעב יכ ןיא מ ש פ‬. But here in JTS Ms. they are found to our 5 5 in the section headed by the initial verse of our H (Is. 54.9), and the point of contact is to be looked for in the H verse: ‫ךתא‬‎ ‫ םוקת‬pwd ‫לכו‬‎ ‎‫ תרשיעי‬vpwnd (Is. 54.17). Finally, we have there a comment

on Ezek.

14.14 ‫)בויאו‬‎ ‫לאינד‬

‫חנ‬

‫ תשלש םישנאה הלאה הכותב‬ym)

tallying by means of Noah with Gen. 6.9 and Is. 54.9. These three personages are mentioned together in this verse, because they experienced alike the established order, then ruin, and finally restoration. The version here is better than the one in T, Noah, §5, where the starting-point is the mentioning of Noah 3 times in Gen. 6.9 (above, p. 66) —a rather weak homiletic turn to account for the same experiences of three different persons .*4

In conclusion it should be recalled to mind that there are no homilies to our S in AB and in the Y excerpt (GS, I, 37) because of the variant S at Gen. 6.5 (No. 4a) and not at 6.9 (above, p. 52). SEDER

6

'‫אלהים את נח ואת כל החיה ואת כל הבהמה אשר אתו בתבה ונו‬ Gen.

779534),

‫‏‬.1.8

TACHA Oe Ved ‫תי‬‎ Onn, ‫ורב‬‎ oe ‫ךלעפ‬‎ ‫ יתעמש ךעמש יתארי 'ה‬,‫'ה‬ Habakuk 3.2. B 39 lists only 4 verses )3.2-5(, but Bodl. 28227:

has 18 verses )3.2-19(. 54 As in T so in YSH,

Bodl. 282877, beginning missing, extends Noah, §50, in the name of Midr. Abkir (cp. Buber,

‎‫לקוטים ממדרש אבכיר‬, .p ,4 .oN .)8

tuB ni eht .leY egassap ni ,TTY .oN ,92

the item is more logically expressed. Noah is mentioned 3 times in Gen. 6.9 because he himself experienced 3 stages. Like him have Daniel and Job and concerning these 3 personages Ezek. 14.14 is cited there! Cp. also infra, H. Desip welole mote: Zi.

70

THE

TRIENNIAL

CYCLE

from 3.10 to 19. A 2103, as far as preserved, has 3.2—9, while another leaf there contains the conclusion 3.17—19. Now the H listed in B 39 is too short, and moreover has an ‘evil’ ending ‫)וילגרל‬‎ ‫ ;וינפל( ךלי רבד אציו ףשר‬this indicates that

there is some mistake due to the copyist. On the other hand, 18 verses are unusual for a H of TC; probably there was skipping, as so often the case, and the actual H extended from 3.2 to 10+19 (10 verses).55 There are fragments of Yannai’s Kerobah to his 5 (Zulay’s List),5* but the portion indicating the initial v. of H is missing (cp. also infra, p. 77). The initial verses of S and H tally verbally by means of the verb ,‫רכז‬‎ and furthermore intrinsically there is the point of contact that just as God, while in wrath with the generation of the Flood, remembered Noah and all that were with him in the Ark, so He is besought in the prophetic lesson to “remember

compassion

in wrath’’.

Also homiletically

Hab.

3.10: ‫םימ‬‎ ‫םרז‬

‎‫ עבר נתן תהום קולו‬saw nekat sa na noisulla ot eht .doolF STRUCTURE

OF HOMILIES

1. Y Sermon. TB, Noah, §7; T, §6; GS, 1, 37; and Siudzes... an honor of Kohler, p. 263:

‫ הרואה את הקשת בענן מה הוא חייב‬:‫ ילמדנו רבינו‬.‫ויזכור אלהים את נח‬ ‫ הרואה את הקשת [בענן אומר]* ברוך אתה י'י‬:‫ כך שנו רבותינו‬%.‫לברך‬ ss To Shabu‘ot the H comprised Hab. 3.3-11 plus Zeph. 3.20 (see infra, Vol. II). 554 The fragment (cited by Zulay, J. c., p. 276, sub No. 5a) is to our 5 because of the phrase ‫]ויתומ‬‎ ‫ ץידוי שפנמ [הב‬which is an allusion to the homily on Prov, ‫ותמהב‬:12.10‎ ‫( עדוי קידצ שפנ‬see infra, p. 74). See now Piyyute Yannat, ed. Zulay, pp. 1, 16 (No. 6), and X XI. 56 The Y topic is cited here according to the Genizah fragment in ‘‘Studies”’ which seems to be nearest to the original phraseology of Midr. Yel. In TB there is evidence of the stylistic influence of Babli Ber. 598: ‫יאדו‬‎ ‫לבא יכורב‬ ‎'‫ ברוך וכו‬,‫ מאי מברך‬,‫ ;מברך‬ecneh ew daer ni :BT ‎.‫צריך לברך‬. . . ‫כך שנו רבותינו‬ ‎"‫ ברוך וכו‬,‫מאי מברך‬. oslA eht lluf noisrev fo eht noitcideneb ‎‫ברוך זוכר הברית‬ ‎‫ ונאמן בבריתו וקיים במאמרו‬ni BT dna ni T si ydaerla gnidrocca ot eht elur fo .R Papa (ibid: ‫"וכו‬‎ ‫ והנירמנ והייורתל‬..(‫ ךכלה‬This is due to the Babylonian redactor (cp. above, pp. 31, 55, 66, and infra, note 478). See also GS, I, 23-4. s1 Schechter, p. 263, n. 5, supplied the lacuna as ‫]ךרבמ‬‎ ‫ךרבל יאמ‬, ayn] in accordance with TB which, however, has been influenced by the style of

GENESIS:

]‫ שנאמר‬,‫[מן התורה מנין‬

SEDER 6

71

*.‫ הרי מן המשנה‬.‫אלהינו מלך העולם זוכר הברית‬

.'‫* וכו‬.)‫ י'ג וט"ז‬,'‫ והיתה הקשת בענן וג' (בראשית ט‬,'‫את קשתי נתתי בענן וג‬ ‫‏‬woN ‫ קשת‬si

denoitnem ni eht ‫‏‬H

)‫עריה תעור קשתך‬, Hab.‫‏‬

3.9), hence the verbal starting-point for the Y question and answer about the rainbow. The contrast between “Thy bow’ in Hab. 3.9, as Divine punishment of the world, and the rainbow, as symbol of Divine restoration, is indeed developed in an Aggadah preserved in MHG, I, 172.° Moreover, the connection Babli. Actually the author of Y used the same reading as in Yer. Ber. 13d, bottom: ‫"תירבה‬‎ ‫ רכוז‬,‫ תשק ןנעב רמוא י"אב‬.‫האורה‬ 55 ‘Mishnah’ here is the general term for a Tannaitic statement (cp ‘Deuterosis’ in the meaning of Oral Law). Ber. 7(6).8 the reading 18: ‫"תירבה‬‎ ‫ותירבב רכוז‬ but this expansion of the benediction is cited b. Nappaha ‫)תירבה‬‎ ‫ןנחוי ןמאנ ותירבב רכוזו‬: ‫'ר‬

Our passage is a Baraita. In Tos. ‫ ןמאנ‬,‫ תא תשקה ןנעב רמוא ךורב‬ANITA in Yer. ‫גת‬‎ the name of R. Yohanan ‫ אייח םשב‬.(‫ 'ר‬In Babylon another

Bar. was current in the name of R. Ishmael b. Yoh. b. Baroka having the version ‫ורמאמב‬‎ ‫( ןמאנ ותירבב םייקו‬v. 1. inyiawa, see ,‫ס"ד‬‎ a./.). Hence R. Papa

combined the versions to make the benediction contain these 3 attributes of God. However, the original Bar. had only ‫תירבה‬‎ ‫ רכוז‬in accordance with Gen. 9.16 (see next note). The phrase: ‫ןינמ‬‎ ‫הנשמה ןמ הרותה‬, ‫( ירה ןמ‬or ‫ןינמ‬‎ ‫ ארקמה‬,‫ ןמ‬depending as to whether a verse in evidence is cited from the Pent. or from the other Biblic. books respectively) recurs several times in the Y homilies (see above, pp. 39, 52, and

YSH

to Dt.

1.1, §793, cp. infra, Vol.

II).

It is a natural rhetorical

mode for the preacher, who has just introduced the Tannaitic statement, to proceed with the argumentation from Scripture (cp. also infra, note 119). It is only one of Marmorstein’s

in this phrase a polemical

fancies (MGW/J,

74 (1930), 269) to discover

point turned against those who denied

the Oral

Law “‘at the time of ‘Anan in the 7th century”’ (sic! ‘Anan of course began his activities c. 760). His other remarks there are disposed of by the com-

ments here on this Y homily. He altogether failed to consider the version in the Genizah fragment (published in “‘Studies’’) which is superior to all the others. The one in GS, I, 37, comes near to it, though it contains only the first section of Y sermon (due to the reason given above, p. 56). 59 The other 3 versions cite only the first verse, Gen. 9.13, but the second one, 9.16, is essential here as it supplies the scriptural evidence for the benediction ‫תירבה‬‎ ,99501 ‫םלוע‬.2‫ט‬ ‫תירב‬ ‫!התיהו תשקה ןנעב היתיארו רוכזל‬ This point again demonstrates the textual superiority of the version in the Genizah fragment in ‘‘Studies.”’ ‫‏‬ENOC

‫בוא‬

mueM

nec

nts

‫‏‬esat ‫ולא‬

‫מחשבותיכם‬

‫כי לא מחשבותי‬

‫והש"ח‬

‫ אבל הקב"ה במה‬,‫ בשר ודם מכה באוזמיל ומרפא ברטייה‬,‫שלא כמדת הקב"ה מדת בשר ודם‬ ‫ארץ (חבקוק‬ ...‫ דכת' עריה תעור ק שתך‬,‫ נפרע מן העולם בקשת‬.:‫ בו מרפא‬,‫שהוא מכה‬ )‫ י"נ‬,'‫ דכת' את ק ש ח י נתתי בענן והיתה וגו' (בראשית ט‬,‫ ובה הוא מישב את העולם‬,)'‫ ט‬,'‫ג‬.

72

THE

TRIENNIAL

CYCLE

of Y with H is established by an association of ideas. God remembers ‘compassion in wrath’ (Hab. 3.2) as symbolized by the rainbow, the ‘sign of covenant’ (Gen. 9.13) between Him and the earth not to destroy it again, even when incensed against the misdeeds of its inhabitants. From this point of God’s remembrance of His covenant the homilist proceeds to contrast God’s deeds and man’s.* Five such examples are given in the Geniz. fragment in ‘Studies’, viz. 1) God’s love of the righteous extends to their descendants whereas man’s attachment lasts only as long as his friend lives; 2) He makes no distinction between rich and poor unlike man’s predilection to favor the former; 3) His providence lasts throughout a person’s life, however long it may be, whereas a mortal being, though he be charitable, provides for the needy only for a limited time; 4) His mercy is alike towards man and beast (here Ps. 145.9:

‎‫על כל מעשיו‬

‫ ור ח מיו‬si nevow ,ni deripsni yb ‎‫תזכור‬

nO ‎‫ברוגז ר‬,

Hab. 3.2(" whereas human beings are prone in case of danger (such as a storm at sea) to save themselves at the expense of the animals accompanying them; 5) God considers all His creatures alike in contrast to man who shows preference, e. g. to his children over his cattle.’ Thus the Flood overwhelmed man and beast alike, and now, when it came to God’s reconciliation with the world, He remembered alike ‘‘Noah and all the beasts and the cattle that were with him in the Ark’”’ (Gen. 8.1). Herewith the homilist returns to the initial v. of S, thus completing the first section of his sermon. 6 ‎‫ מעשה הא'ם כמעשה בשר ודם‬RP ‎‫ בוא וראה‬sa ni ’,seidutS‘ ro ‎‫ מעשיו‬RP ‎‫בוא וראה‬

‎‫ שלהק' כמעשה בשר ודם‬sa ‎‫ מו‬,SG ,I ,73 .1 ;6 ni BT dnaT is missing (cp. also above, note 8). 6: Cp. also homilies on Ps. 145.9 in GR, c. 33.3.

siht yrotcudortni esarhp

6 nI ‫’‏‬,seidutS‘ ‫כ‬. 462, 1. 4, ‫‏‬:daer ‫אדם יש לו בהמה אינה שקולה כבנים‬. 6 In GS, I, 37-38, only 3 examples are given.

pursuance of his theory that his text comprises only one section of the sermon

only. But this text is Too much stress should may be (see above, note and man we had above

Now Ginzberg (p. 24), in ‘the early Yel.’ which had

to each S, argues in favor of these 3 examples

really an excerpt from Midr. Yel. (above, p. 56). not be put just on the number 3, however usual it 8). The case of 4 examples in contrast between God (p. 27, note 12). The text in ‘Studies’ is superior in

GENESIS:

SEDER 6

3

The continuation, as found in the Geniz. fragm. in ‘Studies’ (p. 264, 1. 8 ff.), introduces explicitly the initial v. 0] 11 ‫)ה"שהז‬‎ ‎‫ (י'י שמעתי שמעך יראתי‬gnidulcnoc htiw eht ecnerefer ot s’doG

‘compassion in wrath’ ‫)רוכזת‬‎ ‫ זגורב םחר‬.(‫ יוה‬This homily is not found in TB and in T. The next item is on Ps. 25.6: 4191 ‎‫ ר ח מ יך יי וחסדיך‬a( tcnitsid noisulla ot .baH )2.3 dna no :7.63 ‎‫יהי‬

‫ה" תושיל‬

‫ים‬ ‫הב‬

‫רבהיאדט"ין‬

"‫תיההים‬

‫משפטיך‬

‫א ל‬

‫הבירי‬ ‫כ‬

which latter v. tallies on the one hand with Gen. ‎‫ (ה בה מ ה‬dna no eht rehto dnah htiw H .baH( :6.3

and 3.10: ‫ולוק‬‎ ‫םוה‬

‫ ת‬ym).

espa sem

8.1 ‫)לכ‬‎ ‫תאו‬ ‎‫עד‬ ‫(הררי‬

There is a homily on the same v.

(Ps. 36.7) in TB, §8 (cp. parallels cited in Buber’s note 64), but here the tenor is different, the theme being the association with the righteous and the wicked respectively (see above, p. 44). This theme is also mentioned

in the Y citation found in YTT,

Nos. 37-38. The point of this Aggadah here is best understood by reverting to the end of the first section of the Y sermon where God’s impartial actions are commented upon; by the Flood He punished both man and the other creatures, and now in His compassion He remembered alike Noah and all that were with him in the Ark. This affords the homilist the opportunity for explaining the inclusion of the other creatures in each case as due to the association with the wicked in the former instance and with the righteous in the latter one. The insertion of this homily here is thus a logical development from the first portion of the Y sermon. Again the superiority of the Geniz. fragm. in ‘Studies’ becomes manifest, and it is to be regretted that it breaks off in the middle of this Aggadah. In the absence of this sure guide, resort has to be taken to the items in TB and T which are herewith analyzed. TB, §8, is on 5 50.7 (tallying with o aid 1) 89 om Prov, 10.76" “5% ‎‫ צדיק לברכה‬seillat esiwekil yb snaem fo ‎‫זכר‬. tuB rehtehw htob items are part of Y sermon, is subject to doubt. However, TB, §10 (=T, §7), has a logical connection with the previous part other respects to all other versions (cp. note 59) and should be preferred also in the present case. The variants in TB, §7, and T, §6, need not be further discussed here as the whole initial section of the Y sermon has been subjected to stylistic changes in these Midrashim (see above, notes 56-59, 61).

74

THE

TRIENNIAL

CYCLE

of this sermon. Introduced by Prov. 12.10: ‫ותמהב‬‎ ‫עדוי קידצ שפנ‬ ‎‫ ור ח מ י רשעים אכזרי‬gniyllat( yb yaw fo tsartnoc htiw .baH :2.3 ‎‫ברוגז ר חם תזכור‬, .pc ,evoba .p ,27 sa sdrager .sP ,)9.541 eht homily continues to contrast God and man;

in the case of a human

king his legions, when suppressing a revolt in a certain province, put to death as a reprisal both the guilty and the innocent, whereas God rescued Noah and his family.*° A portion of TB, §10=T, §7, is also cited as from Yel. in YTT, Nos. 35-36. Finally,

there is the peroration (TB, $12, end, missing in T) which has clearly been inspired by the initial v. 0] 11 ‫)ברקב‬‎ ‫'ה עפ ךל‬ ‎‫שנים‬, Hab. 3.2).

Hence we read there: ‫יתערפ‬‎ ‫ה"בקה םלועב הזה‬: ‫רמא‬

‎‫ ופע לתי פעולה טובה‬,‫ העולם‬oy ‎‫ הרשעים שמרדו עלי ואבדתים‬py ‎‫פעולה‬ ‫ ולעוה'ב אני פורע מן הרשעים ופועל‬,‫לנח ולבניו ולניניו‬ ‎‫לצדיקים‬ ‎‫(לפניו‬.*

‫ טוב ה‬gnivaew( ni .sI ‎01.04:‫הנה שכרו אתו ופ עול תו‬ sihT si ylniatrec eht yppah‘ ’gnidne fo eht Y .nomres

2. Other Homilies. The items in GR, c. 33, also reflect this H. Thus 6. 33.1 is ‫סת‬‎ Ps: 36:7 as TB, 08; 6, 33:2:is on Koh. 9.14— 15 where

the point of contact

is in

‫"וגו‬‎ ‫רכ‬

‫ז‬

‫ אל‬,‫ םדאו‬the same

verb which formed the tally of the initial verses of S and H (above, p. 70); c. 33.3 is on Ps. 145.9 ‫)וישעמ‬‎ ‫וימחהרו( לע לכ‬ tallying with ‫רוכזת‬‎ on ‫ר‬‎ ‫( זגורב‬Hab. 3.2, cp. above, note 62).— JTS Ms. to our S has only 2 short homilies, one on Ps. 36.7 and another on Prov. 10.7 ‫)הכרבל‬‎ ‫ קידצ‬151, see TB, §9). Finally, we come to the section in AB, chs. 4-6. The first (c. 4, headed Torah) is the same, of course with variants, as TB, $$8-10, discussed above; the 3 Hagiogr. verses, introducone

6 There is no doubt that ‫ותמהב‬‎ in Prov. 12.10 was homiletically taken to mean ‫ותמחב‬‎ (a sort of ‫ותמחב‬‎ ‫ ירקת ותמהב אלא‬,(‫ לא‬as is evident from AB, c. 4.2 (ed. Buber, p. 9): ‫וליפא‬‎ ‫שפנ‬, ‫'וגו עדוי וקידצ לש םלוע‬, ‫ה"שז עדוי קידצ שפנ וןתמהב‬

‎‫אפילו כשהוא כועס‬

,‫ ב ח מ תו‬eht( tsal

ecnetnes snialpxe siht .)’erkit-la‘

nI

,BT

$10, and T, §7, the text is corrupted: ‫ותמהב‬‎ ‫( וליפא שפנ‬Buber, note 86, instead

‘corrects’ AB). The whole homily contrasts the former cares even for a single righteous ‎‫ הוי אומר יודע‬,‫ בו צדיק אחד מצילו‬yw ‎‫כ ע יפו‬ ‎‫בח מתו‬ )ms ‎‫מתו‬ ‫) בה‬ew ‎‫(צדיק‬. ehT even

to animals

(above,

God with a human king in that person of a generation (as in T: ‫ אלא אפי' כל הדור מ‬,‫והקב"ה אינו כן‬ tniop fo s’doG ycrem gnidnetxe

p. 72) is not at all dealt

with

here.

The first half of this v.: ‫או‬‎ ‫ בי‬pina ‫םיהלא‬‎ ‫ 'ה‬,‫ הנה‬applied there to the nations, is also reflected homiletically in Hab. 3.3: ‫"וג‬‎ ‫( הולא ןמיתמ בי ו א‬cp. also 3.6: ‫םיוג‬‎ ‫האר( רתיו‬.

GENESIS:

SEDER 6

5

ing the 3 homilies, are all correlated with 11 from Hab. 3.2 ff. But c. 5, headed Nebiim, is based on Jer. 31.19: ‫םירפא‬‎ ‫ןבה ריקי יל‬

‎‫ על כן המו‬yM

‎‫אזכרנו‬

‫זכור‬

‫כי מדי דברי בו‬

‫ילד שעשועים‬

no

‎'‫מעי לו רחם ארחמנו נאם ה‬. saW siht a tnereffid 11 sa( .rD ,relhciiB JQR, VI, 43, readily assumes)? This whole 6. in AB has only a slight connection with the story of the Flood, viz. towards

the end where this event is alluded to ‫)המ‬‎ ‫ ה"בקה תושעל םהל‬wpa ‎'‫(שעשה לדור המבול וכו‬, dna ta eht noisulcnoc eht laitini .v fo .H

from Hab. is woven

in (‘10 ‫יתארי‬‎ ‫!ךכל( רמא קוקבח 'ה יתעמש ךעמש‬

It would thus seem as if in AB another Prophetic verse (Jer. 31.19) was introduced to be treated homiletically so as to connect it with the one with which the real H began (Hab. 3.2), both verses tallying by means of ‫רכז‬‎ and .‫םחר‬‎ However, if there was such a different H from Jer. 31.19, it probably extended to 26+34-35 (10 verses). On Jer. 31.19, there is the homily in 6. 5.1 introducing Prov. 4.3: 17 ‫יבאל‬‎ ‫( יכ ב ן יתייה‬tallying with ‫םירפא‬‎ ‫ ה( ב ן ריקי יל‬,and likewise in 0. 5.2 introducing Hos.

11.3: ‫"וגו‬‎ ‫ ל א פ ר םי‬endian ‫יכנאו‬‎ (tallying with ‘Ephraim’ there); in c. 5.3 another v. from Jer. is cited ‫ירוכב‬:31.8)‎ ‫ או( םירפ‬to prove that all Israel is called by the name Ephraim ‫)לארשי‬‎ ‫לכ‬

‎‫( אפרים‬bw ‎:‫(נקראו על שמו שלג (צ"ל‬. ehT ,retpahc dedaeh mibuteK (c. 6), is based on Ps. 17.1: ‫'וגו‬‎ ‫ ל ה דודל העמש 'ה קדצ‬.‫ פת‬Was this the Ps. for the Sabbath on which our S was read (as suggested above, pp. 57 and 59-60)? This seems likely, and hence Ps. 17 was chosen because the H emanated from Hab. 3 which

6. began with ‫קוקבחל‬‎ ‫ ת! פ ל ה‬This again would tend to show that the ritual, on which the author of AB based himself, had Hab. 3.2 ff. as its H to S 6. Otherwise there is no point of contact in this Ps. with our S. On this verse (Ps. 17.1) the homily is developed which introduces another v. containing the word ‎‫( תפלה‬Prov. 15.8: ‫ונוצר‬‎ ‫םירשי‬ ‫ חבז םיעשר תבעות 'ה פתו ל ת‬nvr). Thus the different H from Jer. 31.19, as would seem from AB, c. 5, is still subject to much doubt.”

67 The section of AB under discussion again contains some foreign words (cp. above, note 42). Thus in c. 5.1 about a boy growing up and reaching

his maturity (bw ‫ימ‬‎ ‫ םא לדגי דומעיו לע א ק‬ban, aku); 6. 6.1: ‫סוטסינדה‬‎ ‫אצמ תא‬ ‎)‫רניסטיס‬,666007105 ,creditor).

76

THE

TRIENNIAL

CYCLE

SEDER 7

‫צ א מן התבה אתה ואשתך ובניך ונשי בניך אתך‬

.‫וידבר אלהים אל נח לאמר‬,

60 The commencement of a new S here involves the difficulty‫‏‬ of concluding that the previous one (No. 6) consisted of only‫‏‬ 14 verses (Gen. 8.1-14). In view of the fact that the seven‫‏‬ persons, called upon to read from the Torah on Sabbath morn-‫‏‬ ing, had to recite at least 3 verses each, a S had to comprise a‫‏‬ minimum of 21 verses (above, p. 8). The same difficulty‫‏‬ arises with regard to Num.‫ ‏‬25.1 ‫ לארשי )םיטשב‬awn) and 25.10-11‫‏‬ ‫ סחניפ ןב )רזעלא‬. . . (‫ רבדיו‬which are listed as separate Sedarim‫‏‬ in our Geniz. lists of the Haftarot (infra, Vol. II), just as in the‫‏‬ case here of Gen. 8.1 and 8.15. One could take recourse to the‫‏‬ argument that, when confronted by Sedarim of less than 21‫‏‬ verses, some of the 7 readers repeated the same verses in order‫‏‬ to comply with the above requirement (cp. infra, p. 122). But‫‏‬ what a clumsy arrangement that would have been! Take the‫‏‬ case of Num. 25.1-9 where the reading would have to be done‫‏‬ 3 times, with the first 3 persons dividing among themselves the‫‏‬ section (3 verses for each=9), and the next 3 repeating it, and‫‏‬ finally the 7th having the whole section for himself (perhaps‫‏‬ sharing it with the Maftir)! Why should an S of less than the‫‏‬ required minimum of verses have been fixed at all? As we have‫‏‬ already noticed the process of shifting of Sedarim from one place‫‏‬ to another (above, p. 51) and as will be observed frequently‫‏‬

farther on, it is more plausible to assume that Sedarim 6 and 7‫‏‬ exclude each other; some began the new. S at Gen. 8.1 while‫‏‬ others did it at 8.15. Of course, the former had thus a S ex-‫‏‬ tending from 8.1 to 9.17 (at 9.18 begins S 8), thus 33 verses‫‏‬ (and not 14). This becomes also evident from the Y homily to‫‏‬ S 6 (above, p. 70-71) which dealt with the rainbow (citing Gen.‫‏‬ ,9.13 .)16 If this S had only 14 verses, then the whole item of‫‏‬ the rainbow was not read till the next Sabbath. The same‫‏‬ explanation would also apply to Num. 25.1 and 25.10. That‫‏‬ the redactors of the Midrashim incorporated the homilies to‫‏‬

GENESIS:

SEDER

7

7

different Sedarim for the same Sabbath, has been pointed out with regard to S 4a and 5 (above, p. 52). Here too we have homilies to Gen. 8.1 ff. and 8.15 ff., although these are different beginnings of the S to the same Sabbath.

Haftarah: ‎‫לפקוח עינים עורות ל ה וצ יא ממסגר אסיר מבית כלא יושבי‬ ‎‫חושך‬, haiasI ,51-7.24 gnippiks ot .v 12 01( ;sesrev os .ldoB 72282 and 282877). B 39 lists 42.7 to (1 y) 21, which would make H consist of 15 verses, longer than the usual size. However, in this list the skipping is, as a rule, not indicated; hence the H there was also meant to be as above (42.7-15+21). C17 also begins with 42.7, but its length is not indicated by Abrahams. The custom in Palestine, as prevalent in the time of the early Paitan Yannai, is evident from the latter’s Kerobot to the whole

TC (see above, p. 7). His Kerobah to our S also indicates Is. 42.7 as the initial v. of 11 (Zulay’s List). The fact that Yannai composed Piyyutim to both 5 6 (above, p. 70) and 7 would be evidence that in his time still the above-mentioned variance in custom prevailed, so that some commenced the S at Gen. 8.1 whereas others did so at 8.15 (for a similar case ‎‫וה כ‬ 0513

The connection between the initial verses of S and H is to be found not only in the verbal tally (xx, Gen. 8.16, and ,‫איצוהל‬‎ Is. 42.7) but also in a fine homiletic association of ideas. In ordering Noah and his entourage to leave the cramped quarters of the Ark,

God

was

about

‘‘to open

the blind eyes,

to bring

out prisoner from the dungeon, and them that sit in darkness out of the prison-house”’ (cp. infra, p. 79). In v. 15 ‫)םירה‬‎ ‫בירחא‬ ‎‫ (וגבעות‬there was found an allusion to the Flood (cp. Gen. 7.1920) whereas in ‘‘drying up the pools’’ ‫)שיבוא‬‎ (‫ םימגאו‬there was a homiletic parallel to the subsiding of the Flood (cp. Gen. 8.13-14(.

6 For a part of this Kerobah of MY see Kober, Jb. 0. jiid.-liter. Ges., XX (1929), 32-34, cp. also Zulay, ‫ייני‬‎ ,‫ ירקחמ‬p. 275, No. 3. See now Piyyute Yanna, ed. Zulay, pp. 1-6 (the H is indicated on p. 3, 1. 28).

THE

78

TRIENNIAL

STRUCTURE

1. ‎‫ ץע‬Sermon.

CYCLE

OF HOMILIES

T, Noah, §8, TB, §13:

9‫ אמר‬.‫ ‏ מהו ליתן רוק תפל על גבי העין בשבת‬:‫ ילמדנו רבינו‬.‫צא מן התבה‬ ‫ מפני שהוא כמרפא‬,‫ר' חייא בר אבא אסור ליתן רוק תפל על גבי העין בשבת‬ .'‫"" וכו‬.‫בשבת‬ The starting-point of Y homily is found in the initial v. of H (Is. 42.7): ‫תורוע‬‎ ‫םיניע‬ ‫ פ חוק‬,‫ ל‬hence the question and answer concerning tasteless saliva as a remedy for an ailing eye on Sabbath. Here we have one of the few exceptions wherein an Amoraic statement is employed in the Y reply instead of a Tannaitic one (cp. infra, pp. 81, 96, 123). Otherwise the sermon is logically developed, with its parts based on the above H. As the reason for prohibiting the above remedy on Sabbath, the homilist cites the argument ‘“‘because one acts as if applying medicine on Sabbath.’’ This point of healing launches him on his theme that there is a cure in this world for every ailment, specifically the cure for the effects of the Evil Yeser being repentance. God expected the generation of the Flood to repent. On its failure to do so, He destroyed it, with only Noah and his group being saved in the Ark. When the time came to leave the Ark, Noah waited for special permission to do so, and therefore God had to give him specific instruction (Gen. 8.16). Thereby the homilist returned to the initial v. of S in concluding the first portion of the Y sermon. The point of God withholding His punishment lest the sinners repent has its homiletic reflection in Is. 42.13-15: ‘The Lord will go forth as a mighty man... He will prove Himself mighty against His enemies (viz. the sinners). I have a long time held my peace, I have been still, and refrained myself (viz. waiting for their repentance)... I will make waste mountains and hills’ (as in the Flood, cp. abové, p. 77). 6 Because this is an Amoraic statement, instead of the usual Tannaitic one cited in the Y answer, the regular introductory phrase ‫וניתובר‬‎ 12” 43 has been omitted (cp. also infra, note 88). 7 About the sources of this statement see Buber’s note 109, and GS, I, 24, No. 3, 455, No. 5.

GENESIS:

SEDER 7

79

The continuation (T §9, TB, §14) introduces a verse from the Hagiogr.: ‫ישפ‬‎ ‫רגסממ‬ ‫הוציאה‬‎ (Ps. 142.8) having a distinct tally with the initial v. of 11: Pox ‫רגסממ‬‎ ‫איצוהל‬ (Is. 42.7). Ps. 142.8 (also used as a Pet. in GR, c. 34.1) was applied to Noah who was imprisoned in the Ark ‫)הבתב‬‎ (‫רוגס‬, exactly for the same reason as for which Is. 42.7 was chosen for the H to our S (above, p. 77). The Aggadah ends in TB (missing in T), as in the first section of the Y sermon, with the point of Noah waiting for the special permission to leave the Ark. The next item (T, $10, TB, §15) is introduced by Koh. 8.2-3

‎)‫ יעשה‬prem? ‎‫ כי כל אשר‬... ‫(אני פי מלך שמור‬, gniyllat htiw H by means of Is. 42.21 ‫)"וגו‬‎ ‫ ןעמל וקדצ‬pon (‫'ה‬‎,the concluding v. of H. The story of Hananyah, Mishael and ‘Azaryah,7 is woven in so as to lead down to the above topic of waiting for a special permission to leave the fiery furnace, just as in the case of Noah’s departure from the Ark. There follows (T, §10, end, TB, §16) the homily on Prov. 12.13: ‫אציו‬‎ ‫עשפב םיתפש שקומ עשר‬ ‎‫מצרה צדיק‬, gnitcatnoc htiw xx dna ‎‫ להוציא‬ni eht laitini sesrev fo S and H respectively. The final section (T, §11, TB, §17) again reverts to Ps. 142.8. One could raise doubts as to whether the

passage (from ‫םירוסאל‬‎ ‫'אנש רמאל‬. . . ‫ ןוצר ךיתינע‬nya ‫רמא‬‎ ‫ןכו היעשי‬ ‎‫ (צאו‬was not really an insertion from the sermon to next ‫ל‬‎ (No. 8) which had Is. 49.9 ‫)ואצ‬‎ ‫ רמאל( םירוסאל‬for its 11 together with the Y theme on propagation ‫)היברו‬‎ ,‫ הירפ‬see infra, pp. 85-86)! There is here no proper logic in this statement: ‫ןכו‬‎ ‎‫אמר ישעיה בעת רצון עניתיך וכו‬, retfa s’doG ffuber ot s’haoN gnidaelp to be released from the Ark by informing him of the inexorable decree to remain there for 12 months ‫)ינפלמ‬‎ ‫ה"בקה הריזג איה‬: ‫ל"א‬ ‎‫ אינן משתלמין אין אתה יוצא‬xo ‎,‫(שישתלמו י"ב חודש‬. ecneH eht reporp continuation after ‫אצוי‬‎ ‫ ןיא התא‬would be in the passage: ‫ןויכו‬‎

‎'‫ צא מן התבה וכו‬:‫ אמר לו הקב"ה‬,‫ שיבשה הארץ‬.pc( osla ,arfni eton .)37 God assured Noah by oath not to overwhelm the world again :‫ ד‬Their refusal to worship the images of gold set up by Nebuchadnezzar‫‏‬ may have been brought in here by suggestion of Is. 42.17 which verse, although‫‏‬ belonging to the part skipped in the H, yet was in the mind of the preacher‫‏‬ as he developed his theme in conjunction with both S and H. Similar in-‫‏‬ stances we shall come across farther on (cp. p. 86, and afterwards). Cp. also‫‏‬ above, pp. 12 and 54.‫‏‬

80

THE TRIENNIAL

CYCLE

by a Flood.7" This leads the homilist already to the peroration dealing with God’s oaths to restore Zion and rebuild Jerusalem. The whole tenor of the argument there, that just as God has kept His oath to Noah so He will do in the future with regard to Israel’s restoration, has been inspired by the H v. (Is. 42.9): Behold, the former things have come to pass, and new things I declare; before they spring forth I tell you of them. The final verse cited: ‫ו‬‎ ‫ ב כ ב דו‬ANT ‫ןויצ‬‎ ‫( יכ הנב 'ה‬Ps. 102.17) tallies with

H ‫)ןתא‬‎ ‫רחאל אל‬

‫ ידו‬,‫ בכה‬Is. 42.8, and ‫דר‬‎ ‫בכ‬

‫ "הל‬iow, 42.12),

The above analysis of Y sermon shows its close connection with the H from Is. 42.7 ff., which H also accounts for the other homilies to be discussed farther on. And yet in GS, I, 24-25, 455, No. 5, there is the contention to remove our Y topic about an ailing eye on Sabbath (above, p. 78) from the “early Yel.” ‎)‫ !(הילמדנו הקדמון‬tI si eurt taht eht .zineG tnemgarf ,.dibi( pp. 38-39) has another Y topic, but this 15 due to a different H to be ascertained forthwith. This Y theme reads: ‎‫ חמורו‬ANA JAI Aaya ‫)םדא‬.‎ = ( jas = ‫הכלה‬:‎ =‫]'וגו‬. maha Ns]

‎‫אסור‬

:]‫[כך שנו רבותינו‬

.‫ לפניו מהוא שיהא מותר לעבר‬nap ‎‫של שונאו‬

‎‫ בדרהי וראה‬yn ewa | NO( ‎‫ ל אידום > מ שר‬₪ ‫) צ"ל‬No ‎,‫לושרהל‬ ‎]‫ שאמרה ה[תורה כי‬,‫ ובהמתו) רובצת לפניו אסור לו לעבר‬:‫שונאו בהמתו (צ"ל‬ ‎."‫ וכו‬.)'‫ ה‬,‫ תעזב (שמות כ'"ג‬yra ‎'‫תראה חמור שנאך וג‬ In reality this Y item is artificial as the whole Halakhah contains nothing more than what is found in Exod. 23.5! The references there (p. 38, note to 1. 16) to Tos. B. M. 2.27 and Babli 32b have nothing to do with this bare Halakhah; the statement (p. 24, bottom) that ‘“‘its essence, that the Miswah of helping to unload applies also to an animal of a non-Jew, is Tannaitic”’ is unwarranted since in the whole passage there is no allusion whatever to this point about a non-Jew (the ‘enemy’ in question is a fellow-Jew as otherwise the phrase would have been ‫יוג‬‎ ‫ ורומח לש‬.(!‫ הארו‬And yet with all its artificiality, this Y ‫ דו‬Yet see the citations from \ in YTT, Nos. 40 and 42 (cp. also No. 167),‫‏‬ which resemble closely parts of T, §11=TB, §17. As the essential tally in‫‏‬ the initial verses of both 5 7 (Gen. 8.16) and S 8 (9.18) was the verb xx?‫‏‬ (and hence the H from Is.‫ ‏‬:42.7 ‫ ל ה צו אי רגסממ‬to the former, and the H‫‏‬

from Is.‫ ‏‬:49.9 ‫ רמאל םירוסאל צ וא‬to the latter), the same topic was woven‫‏‬ into both sermons, although mainly belonging to the sermon to S 8.‫‏‬

GENESIS:

SEDER

7

81

is based on a H for which we find a clue in AB, c. 8. The section

of this Midr. (cps. 7-9) to our S will be analyzed further ‫סת‬‎ (pp. 83-4). Here only the introductory v. to AB, c. 8 (headed Nebiim),

will be cited, viz. ‫הארא‬‎ ‫רואל‬

‫אשא ינאי‬...‫צוי‬

‫ףעז 'ה‬

‎‫( בצדקתו‬Mic. 7.9). Now the previous v. (7.8) reads: ‫יחמש‬‎ ‫א ל ת‬ ‎‫ושך ה' אור לי‬ ‫חשב‬ ‫בא‬ ‫קמתי כי‬ ‫י‬ ‫תל‬ ‫כי נפ‬ ‫אויבתי‬, ecneh eht suggestion for the whole topic about helping an enemy whose beast has collapsed under its load and the moral lesson drawn from it not to rejoice in the downfall of one’s enemy (ibid.,

p. 39, top: ‫וילע‬,‎ ‫ףיסוהל )אוה אהת חמש‬: (‫'קה אל ינפמ ךאנושש ךירצ‬: ‫רמא‬ ‎"‫וו‬

‫תשמח‬

‫אל‬

‫אויבך‬

‫!(בנפול‬

seu ht h rohT tua fo sihY t

theme evidently had as his H Mic. 7.9 (tallying by means of ‎‫ יוציאני‬with ‎‫ צא מן התבה‬ni .neG ;)61.8 ti ylbaborp dednetxe to 7.17+20, with which v. there begins a new S in Minor Prophets (thus 10 verses). Because of ‫יתביוא‬‎ ‫( ארתו‬7.10) also ‫יחמשת‬‎ ‫לא‬ ‎'‫)? אויבתי וגו‬8.7( saw desu sa a tniop-gnitrats rof eht Y noitseuq and answer. The theme not to rejoice in the downfall of one’s enemy is developed by 2 illustrations, one the curtailment ot Hallel on Pesah, owing to the destruction of the Egyptians, and another the prohibition of intercourse in the Ark. The last point is also touched upon in TB, $17, and T, §11, but only as an addendum (see above, p. 79). The conclusion of the item

in GS, I, 39, 1. 26, should read: ‫ןינמ‬,‎ [‫ול‬, ‫ וילע רבידה ריתהו‬ppp ‫דימ‬‎ ‎]‫בעיין‬ ‫שקראו‬ ‫ממה‬. sihT si ni ecnadrocca htiw eht lanif formula found throughout the fragment. Onaccount of the artificiality of this» Y homily in-GS), I, 38-39, with the underlying H (as found in AB, c. 8) also subject to doubt (see infra, p. 83-4), it certainly should not be regarded as older than the other Y sermon based on the H from Is. 42.7 ff. That the latter uses an Amoraic statement in the Y answer is not so unusual (some other cases will be noticed farther on); this is due to the exigency of the sermonic scheme that demanded a connection of Y with H. Whenever in rare cases a Tannaitic statement was not available to fit this scheme, recourse had to be taken to an Amoraic one (cp. also infra, pp. 2 .pC osla ,BA .c 1.11 tuoba( hcihw ees ‫‏‬,arfni ‫כ‬. 09-98) :‫ אמרה‬,‫ומה את מבקשת‬

‫ כך אני‬:‫ אמר לה‬,‫ יוציאני לאור אראה בצדקתו‬,‫ כשם שהוצאת לנח מחושך לאור כך עשה לי‬:‫לו‬ "‫וג‬ ‫אויבתי‬ ‫ כיון ששמע כך התחיל אומר א ל ת שמחי‬,‫עושה‬.

82

THE TRIENNIAL

CYCLE

96 and 123). Altogether inside the Y sermons numerous other statements of Amoriam are woven in. On the other hand, the Y in GS is neither Tannaitic nor Amoraic, but merely a recapitulation of a Biblical law! 2. Other Homilies. In GR, c. 34.1, the homily is on Ps. 142.8 ‎)‫ (הוציאה ממסגר נפשי‬gniyllat htiw .sI 7.24 ‎)‫ (להוציא ממסגר אסיר‬sa discussed above (p. 79); 6. 34.2 is on Ps. 11.5 ‫)ןחבי‬‎ ‫‘ קידצ‬n), which v. could be somehow connected verbally with Is. 42.21 ‎)‫(למען צדקו‬, tub ni ytilaer eht elohw ylimoh sgnoleb ot S 5 ees( GR, c. 32.3, and above, p. 64) as there is no connection evident here in the statement at the end of the Aggadah: ‫קידצ‬‎ ”° ‫א'ד‬ ‎‫ צא מן התבה‬,‫ זה נח‬,‫ יבחן‬.pc( eht lacigol noitcennoc ta eht dne ni GRyc.32'3). 9The next item (ce, 00423 08 Pet ont Prov. 31213; about which see above (p. 79). There follows (c. 34.4) a homily

on Koh. 10.4 (mp ‫אפרמ‬‎ ‫ יכ‬mn ‫לא‬‎ ‫ חור לשומה הלעת ךילע ךמוקמ‬ox ‎‫ (חטאים גדולים‬hcihw .v si deilppa ot haoN ohw did ton evael eht Ark till specifically instructed to do 507% (this v. is applied in Koh. R., c. 10, to other Biblical personages besides Noah). This item I cannot connect verbally with H from Is. 42.7 ff.,

but rather with the different one (Mic. ‫ול‬:7.9‎

‫יתאטהח‬

‫ יכ‬and

here ‫םי‬‎ ‫ א‬Wn), an unlikely procedure since all the other Petihtot here presuppose the H from Hab. In reality the same Agg. is coupled in TB, §15, T, §10, and AB, c. 7.1, with Koh. 2-3 which v. fits in better (see above, p. 79). Then we have in GR, c. 34.5,

the comment

on Koh. 7.19 ‫)רשא‬‎ ‫ םכחל הרשעמ םיטילש‬nyn ‫המכחה‬‎

‎‫(היו בעיר‬. erehT dluoc eb a kaew labrev yllat htiw .sI 11.24 ‎0‫וערי‬ ‫ ישאו מדבר‬dna ereh .)39°1 ,revewoH siht .v morf Koh. is applied in Koh. R, c. 7, to several others besides Noah, among whom there is included Adam ‫)התא‬‎ ‫ןושארה ביתכד‬, ‫הז םדא‬ ‎‫;חותם תכנית מלא ח כמ ה‬ ( siht rettal .v .kezE( )21.82 dluow rehtar connect the homily with 5 3 by reason of its H from Ezek. 28.13 ff. (cp. above, p. 42 ff., and note 27). Finally, there is in

GR, c. 34.6, the comment on Koh. 3.1 (pan which

tallies with

Is. 42.21

(yan

‫לכל‬‎ ‫ תעו‬yor (‫לכל‬‎

,‫'ה‬‎ cp. also above,

p. 79).

7a In a different and more complete form this Aggadah is given in MHG, I, 164-65, concluding with a sort of peroration which incorporates Is. 49.9, the initial v. of H to next S (No. 8).

GENESIS:

SEDER 7

83

In JTS Ms. (infra, H. pt., .‫כ‬‎ 152-3) there are only 2 short Aggadot to our S, one on Ps. 37.34 (9.19.97 ‫רומשו‬‎ ‫הוק(ז* לא 'ה‬ which seems to tally with Is. 42.16 ‫)ועדי‬‎ ‫ יתכלוהו( םירוע ב ד ר ך אל‬, and another on Prov. 12.13 ‫)קידצ‬‎ ‫ ציו( א הרצמ‬as above (p. 79). In conclusion there is to be analyzed the section to our S in AB, cps. 7-9, alluded to above (p. 81). The ch. headed Torah is clearly based on H from Is. 42.7. There is the homily (c. 7.1) on Koh. 8.2-3 as above (p. 79), and there is also (c. 7.2) the one on Prov. 12.13. There follows (c. 7:3) the item on Ps. 142.8 ‎)‫(הוציאה ממסגר נפשי‬, htiw eht noitresni tuoba noitagaporp -sid cussed above (p. 79-80).73 However, c. 8, headed Nebiim, introduces Mic. 7.9 as a possible different H. The same v. is also the topic of c. 11 to 5 8 (see infra, p. 89-90), and if there, too, it is meant as the indication of another H, then we would have the case of the same H to two Sabbaths in succession, a most unusual procedure! Now Dr. Biichler (JQR, VI, 43) writes: “Yet the

subject of the Pent. S is more faithfully adhered to in Mic. 7.9 (than in Is. 42.7), so that we may consider this as the older of the two’. This is a mere remark without further evidence. On the contrary, we have seen (above, p. 77 ff.) how the H from Is. 42.7 ff. was homiletically connected with the S and how the 7 The homily seems to be from Yel. because it is similar to the Y passage cited in YSH, to Ps., §732: ‫ה"בקה‬‎ ‫חנ רמשש ויכרד לש‬, ‫וכרד הז‬, ‫הוק לא 'ה רומשו‬

‎‫וכה‬ 37 ,ereH ,oot eht egassap dluow daer retteb sa ‫‏‬:swollof ‫ פרוזדימיא‬:‫הקב"ה‬.‫א"ל‬

‫ ואם אינן משלימין‬,‫ח) היא שישתלמו י"ב חודש‬6₪//07000 ,‫ פרחזדגמא= פרוזטגמא‬:‫(צ"ל‬ ‫ לכך נאמר הוציאה ממסגר נפשי‬,‫ לפיכך כשיבשה הארץ אמר צא מן התבה‬,‫אינך יוצא‬. In the insertion there is an interesting illustration (missing in TB, §17, and T, §11) about a (Roman) emperor, going to fight the Barbarians, who ordered that during his absence the baths be closed and no new coins be

struck: ‫אטינומו‬‎ ‫רמאו תואצחרמ אל וחתפי‬: ‫ןיירברבה רזג‬, ‫לשמ ךלמל אציש תושעל המחלמ םע‬ ‎:‫ גזר ואמר‬,‫ המלחמה בשלום‬oy ‎‫ וכיון שבא‬.‫) לא תטבע עד שאבוא מן המלחמה‬atenom( ‎‫ כל שאני מחריב אני בונה‬,‫יפתחו המרחצאות ותטבע מוניטא‬. ehT raw erusaem tuoba eht baths evicently meant that the population should refrain from luxuries and concentrate on providing the army with its needs, whereas the temporary stoppage of new coinage was for the purpose of striking new coins, recording the emperor's triumph, upon his victorious return from the campaign. That here is an allusion to the war against the Vandals (cp. above, note 43), is not substantiated at all. More concrete parallels from Roman history have to be looked for.

84.

THE

TRIENNIAL

CYCLE

Y sermon and other homilies were based on it. Only the artificial Y homily in GS had its starting-point in the other H (above, p. 80-1), and hence the latter’s ‘antiquity’ still remains to be

proved.

The homilies in AB, c. 8, have only slight references

to the Flood and none

to Noah;

there is one

(c. 8.1) on Prov.

19.12 ‫)ךלמ‬‎ ‫ ז( ע ף‬tallying with Mic. 7.9 ‫)'ה‬‎ ‫ ע ף‬,(‫ ז‬and another

(c. 8.2) ‫סח‬‎ Ezra 8.22 ‫)ונרזעל‬‎ ‫ ךלמה ליח םישרפו‬yo ‫לואשל‬‎ ‫יכ ב שו ית‬ ‎‫בדרך‬ ‫ (מ אויב‬gniyllat htiw .ciM 01.7 ‎)‫ותכסה‬ ‫אויבתי‬ ‎‫(ב וש ה‬."+ ,yllaniF .c ,9 6060361 ,mibuteK secudortni .5

MIN 2

‫ ךינפלמ יטפשמ )אצי‬. . . ‫ דודל‬.(‫ הלפת‬Now the same Ps. was given‫‏‬ ot 5 6 dna eht yllat saw denialpxe yb snaem ‫‏‬fo ‫תפלה לחבקוק‬ (Hab. )3 from which ch. the H to that S emanated (above, p. 75).‫‏‬ Here the tally is easier by reason of‫ ךינפלמ יטפשמ י צ א ‏‬contacting‫‏‬ with mann‫( צ א ןמ ‏‬Gen. 8.16), and through it with either H‫‏‬ )‫ל הוצ יא ממסגר אסיר‬, ,sI ,7:24 ‫‏‬fo ‫יי יוציאני‬ ‫שפ‬ ‫ מ‬.‫עשה‬

‫ הארא ותקדצב‬Nd, Mic. 7.9); it is to be admitted that here the‫‏‬ verbal tally is stronger with the second H that with the first.‫‏‬ Thus Ps. 17 served as the Mizmor for both Sabbaths on which‫‏‬ 5 6 and S7 were read respectively. The homily on this Ps.‫‏‬ (AB, c. 9) deals mainly with the topic of prayer. Striking is‫‏‬ the reference (c. 9.2) to angels and other heavenly beings as‫‏‬ cruel; only from God can one expect a fair trial.75 The conclusion‫‏‬ that ‘‘God does not want to remove one being from the world‫‏‬ emptily (without merit), but waits for it till it does repentance”’,‫‏‬ rather connects the homily with the Y item (above, p. 78)‫‏‬ which is based on the H from Is. 42.7 ff.‫‏‬ 74 In 6. 8.3 there is again an interesting illustration, taken from the life of the environment, about a formidable pugilist whose punch no rival could withstand, except his wife who survived an occasional beating: ‫רובגל‬‎ ‫לשמ‬

‎‫ ונכנס לביתו ומכה לאשתו‬,‫ מן סטירה אחת ומן מרתיק אחד מיד הורגו‬,‫שהוא נוגע באדם‬ ‎,‫ כמה קשה) כוחך‬:‫ קשה (צ"ל‬:‫ אמרו לה שכינותיה‬.‫ סטירה) אחת והיא עומדת‬:‫מסטירא (צ"ל‬ ‎‫ כמה את לוקה ממנו ואנת‬,‫כל האתליטין וכל הגבורין מתים מן מרתיק אחד ומן סטירה אחת‬ ‎‫ אבל לי כשמכה‬,‫ אותן שמכה (אותן) בחמתו ובכל כוחו הוא מכה אותן‬:‫ אמרה להן‬.‫יכולה לעמוד‬ ‎‫ לפיכך אני יכולה לעמוד‬,‫ אותי‬DDT ‎‫אותי לפי כוחי הוא‬. 5 ‫ אתה דון אותי ואל תמסרני לא בידי מלאך ולא בידי שרף ולא גדוד‬,‫בבקשה ממך‬ ‫אבל אתה‬ ,‫ מ פני שהן כולן אכורים‬,‫ כרוב) ולא אופן‬:‫(באבער מגיה לנכון‬ ‫ מלפניך משפטי יצא‬,‫דון אותי‬.

GENESIS:

SEDER 8

85

SEDER 8 '‫מן התבה שם וחם ויפת וגו‬

‫ה י ו צא ים‬

‫ויהיו בני נח‬, Gen.

Haftarah: ‎"‫צ א ו ולאשר בחושך הגלו וגו‬

‫‏‬.81.9

‫לאמר לאסורים‬, haiasI .9.94

B 39 lists 49.9-14 (6 verses), but 3001. 28227* and 28287% give 49.9-23 (15 verses). Now the ending in B (‘n ‫ינבזע‬‎ ‫רמאתו ןויצ‬ ‎‫ואדני שכחני‬, )41.94 si yldrah ylekil sa on citehporP noitcel dluow conclude with such a note of despair that God has forsaken Zion. But if we bear in mind that with ‫ןויצ‬‎ ‫רמאתו‬, there commences the second H of the ‘Seven of Consolation’ ‫)אתמהנד‬‎ 't, see infra, Vol. II), it is safe to assume that the author of this list of TC Haftarot meant (by the indication ‫ןויצ‬‎ ‫ ד רמאתו‬y) Is. 49.14 including several verses of this famous H. The same conclusion could be drawn above (p. 60 to S5) with regard to the indication ‫הרעוס‬‎ ‫ ד הינע‬,‫ ע‬this v. (Is. 54.11) being the beginning of the third H of the ‘Seven of Consolation.’ Several other similar cases will become clear farther on (see p. 125 to S 14). Hence in B 39 the H to our S was meant to be more than 6 verses. The ending 01 H in Bod1l., viz. ‫ושובי‬‎ ‫תעדיו יכ ינא 'ה רשא אל‬ ‎‫( קווי‬Is. 49.23), is certainly a very appropriate one. However, 15 verses is too long a H for TC; no doubt there was skipping, a very frequent occurrence, viz. 49.9-17+23 (hence 10 verses). MY (ed. Kober, /. c., 34) also cites Is. 49.9 as the initial v. of H:

‫‏ לאמר לאפורים‬n' ,‫ככ' ויהיו בני נח‬.% The H tallies with 5 linguistically by means of the verb ‫אצי‬‎ ‎)‫ לאמר לאסורים צ א ו‬dna ereh ‎‫(ה יוצ אים‬, tsuj sa ni eht esac fo S7 (above, p. 77). Homiletically the denizens of the narrow quarters of the Ark could be compared when leaving it (Gen. 9.18) to ‘prisoners’ told: ‘‘Go forth; to them that are in darkness: Show yourselves”’ (Is. 49.9).

76 See now ed. Zulay, pp. 6-7. Usually Yannai cites H at the end of section III of his Kerobah to the respective S (see above, p. 18), but here the above item is found at the end of section I. As III has not been preserved, it may be assumed that the initial v. of H was also repeated there.

86

THE TRIENNIAL

STRUCTURE

1. Y Sermon.

OF

CYCLE

HOMILIES

TB, Noah, §18; T, §12; GS, I, 39-40:

.‫ האיש או האשה‬,‫ ילמדנו רבינו מי הוא המצווה על פריה ורביה‬.‫ויהיו בני נח‬ ‫‏ בן‬ynp '‫ ר‬.‫ אבל לא האשה‬,‫ האיש מצווה על פריה ורביה‬:‫‏ רבותינו‬wW ‫כך‬ ‫ברוקה אומר על שניהם הוא אומר ויברך אותם אלהים ויאמר להם פרו ורבו‬ ."‫ וכו‬.‫‏ מן האשה‬YNA ‫'" אלא שהאיש מצווה‬,)'‫ ו‬,'‫ כ"ח; משנה יבמות ו‬,'‫(בראשית א‬ The starting-point of Y homily about propagation is to be found in the H with its allusion to the nuptials of a bride (ls. 49.18) and its several references to children (thus 49.15: ‫חכשתה‬‎

‎‫אשה עולה מרחם בן בטנה‬, dna :71.94 .)227

hguohtlA .vv 22-81 erew

skipped, yet the homilist had them naturally in his mind’s view (cp. also above, note 71), and in these verses again children are mentioned (49.20, 22, and especially 21: ‫הלא‬‎ ‫ דלי יל‬.(‫ יכ‬The concluding v. of H (49.23) speaks of ‘foster-fathers’ and ‘nursingmothers’, persons who have to do with the raising of children, the result of propagation. With all this in mind, the homilist introduces the question as to who is obligated to fulfil the commandment

the answer

of ‫היברו‬‎ ,‫הירפ‬

the two

whether

different

the male

views

or the female.

mentioned

in the M.

In

are

cited, and in addition the conclusion that, even according to R. Yoh. b. Baroka, this duty is more incumbent upon the male

than the female (TB: ‫השאה‬‎ ‫ ןמ‬ANY ‫הווצמ‬‎ ‫ שיאהש‬,‫ אלא‬cp. Buber’s note 185). The duty of propagation is illustrated by the examples of Abraham and Isaac. Now this should be fulfilled by a man marrying a worthy woman, not like the generation of the Flood 7 This wording of the Halakhah in TB is that of M. Yeb. 6.6. In GS, I, 40, top, the Mishnaic passage is already modified to read: ‫םהינש‬‎ ‫'ר ןנחוי 'מוא‬ ‎‫ ויברך‬,'‫ מהוא אומ‬,‫ שכן מצינו שהק' ב"ה עשה חופה ותיקנה וקישטה לחוה‬,‫נצטוו על פריה ורביה‬ ‎‫ פרו ורבו‬dno[ ‎‫[ותם אים ויאמר‬ ‫ א‬suht( eht anucal dluohs eb dellif tuo ni ecnadrocca with the verse, Gen. 1.28; the second ‫םיהלא‬‎ is missing in the above Rabbinic citations and is really unnecessary being due to a dittog-aphy of the previous ‎‫(ל ה ם‬. dnA tey ti si detats ereht .p( )52 taht ni ruo tnemgarf eht‘“‘ sdrow fo the Rabbis are cited in the wording of the M. without addition of reasons," as if the whole insertion ‫הוחל‬‎ . . ‫וניצמ‬. ‫ ןכש‬is a part of the Mishnah! This insertion about Eve’s nuptials 3 apparently inspired by the v. of H ‫)םלכ‬‎ ‫יכ‬

‎‫ככ ל ה‬

‫ תלבשי ותקשרים‬,sy .sI .)81.94

erehT si on deen ot ssucsid rehtruf eht

additions in TB and T (cp. also GR, ₪. 8.12, and Theodor’s notes, p. 66), as they do not concern our main investigation here.

GENESIS:

SEDER 8

87

that was addicted to sexual immorality. Even beast and animal corrupted their species. Hence the resultant complete destruction, save of those in the Ark who were sexually pure, able to trace their genealogy. Herewith the homilist completes the

first section of his sermon by returning to the initial v. of S (Gen. 9.18) which enumerates the legitimate sons of Noah (subsequently in the S, Gen. 10, their descendants are listed in turn).77 The continuation, as found in TB, §19, T, §12 (middle), is not smooth. Altogether there is missing in these sections to our S. a Pet. from the Hagiogr., as is the case usually in the other sermons.

‎‫אלהים‬

Instead there is a Pet. in TB, §19, from Ezek. 26.21:

‫אדני‬

‫נאם‬...‫בלהות אתנך‬

.ryT

enO

dluoc

dnif a

verbal tally with H (viz. ‫םיהל‬‎ ‫ינדא א‬ ‫ רמא‬,‫ הכ‬Is. 49.22), but from the reading in T, §12 (middle), it is doubtful whether a Pet. is really intended here. There is rather a comment on ‎‫( ויהיו‬Gen. 9.18) to the effect that God gave the sons of Noah stability in the world (T: ‫םלועב‬‎ ‫ ה"בקה היווה‬ond ‫השעש‬‎ ‫חנ‬, ‫ ינב‬,‫ויהיו‬ clearer in the Y citation in YTT, No. 44: ‫י‬‎ ‫"ונו מ א‬, ‫ויהיו ינב חנ‬

‎]‫ הב"ה הויה [בעולם‬dno ‎‫שעשה‬ draw

a contrast

between

,‫(ויהיו‬. the nations

sihT sdael eht tsidaggA ot and

Israel; the latter is

to exist in the hereafter ‫)אובל‬‎ ‫ דיתעל‬in T), weaving in Mal. 3.17:

‫ונב‬‎ ‫ יתלמחו םהילע רשאכ לומחי שיא לע‬. . . ‫ לי‬vm which v. is reflected by the 11 (‘tn mwa ‫ןב‬‎ ‫ השא הלוע םחרמ‬,‫ חכשתה‬Is. 49.15). As the passage reads (especially in T), it could well have been the peroration of the above sermon commencing with the item of propagation. The real continuation rather seems to be preserved in the homilies in AB, c. 10. Thus the item (c. 10.1) on Ps. 7a The linking up with 5, as found in TB, §18, end, is missing in T, §12, middle. But the text of Midr. Yel. can be reconstructed as follows. For ‎‫ לכך יחסן הכתוב הם ובני נח‬ni T daer sa( ni eht Y noitatic ni ,TTY .oN :)14 ‎‫לכך‬ ‎‫ בני נח‬YO ‎‫ ייחסן הב"ה‬.ziv( ni .neG .(91-81.8 nopuerehT semoc eht noisulcnoc (as given in YSH, end of Noah, cp. also the wording in the excerpt, GS, I,

41, top): ‫ואצי‬‎ ‫םהיתוחפשמ 'נש םהיתוחפשמל‬, ‫ה"בקה המהבל היחלו ןניאש םולכ יתסחי‬: ‫רמא‬ ‎‫ שנאמר‬,‫ קפץ על בניו וייחסם‬,‫ מה עשה‬.‫ ולנח ולבניו איני מייחס‬,)‫ י"ט‬,'‫מן התבה (בראשית ח‬ ‎‫ ויהיו בני נח היוצאים מן התבה‬,)‫ ממה שקרינו בענין‬,‫ מנין‬:‫(צ"ל‬. sihT( egassan pi 1 combined

2 different

items from

Midr.

Yel.; first the peroration

of the ser-

mon to 5 5 ‫)םככותב‬‎ ‫ יתכלהתהו‬. . . ‫ תא םיהלאה‬,above, p. 65), and then the above item being the conclusion of the first portion of Y sermon to our 5 here).

88

THE TRIENNIAL

CYCLE

37.16: ‎‫ מעט לצדיק מהמון רשעים רבים‬wa sknil pu htiw eht suoiverp topic of how the generation of the Flood perished, notwithstanding its promiscuous and plentiful propagation, whereas Noah and his offspring were saved; here the homilist applies Ps. 37.16 first to Israel, the minority, as against the vast majority constituting the other nations (enumerated in Gen. 10), and then to the more germane subject of Noah’s sons, the ancestors of mankind after the Flood, as against the vast progeny of the destroyed generation of the Flood.7* The only difficulty in this item lies in the lack of the verbal

tally with

H;

perhaps the Aggadist had in mind the v. following immediately the last one of H (viz. Is. 49.24: ‫טלמי‬‎ ‫ םאו יבש צ ד קיי‬as compared to ‫קי‬‎ ‫ ל דיצ‬in Ps, 37116). ‘The second, homily (c. 10:2); on

Prov. 20.7: ‫וירחא‬‎ 1°32 ‫ ךלהתמ ומותב קידצ ירשא‬tallies more readily by means of ‘children’ with S and H (above, p. 86). And certainly the’ third one-(c: 10.3) on Ps-37.99"11 ‫ק‬‎ ‫ ו‬Was aya)

‎‫ ה' המה יירשו ארץ‬stcatnoc htiw eht tsal .v 10 H .sI( :)32.94 ayn ‎‫כי אני ה' אשר לא יבושו ק ווי‬. ehT emas ylimoh si osla dnuof ni JTS 0 ‫סו‬‎ ‫ותורם‬ Duloo). The topic of Noah’s planting a vineyard, producing wine and becoming drunk (Gen. 9.20 ff.), naturally would lend itself to Aggadic comments on the evil effect of intemperance (cp. TB, §§$20-21, T, §§13-15). Some of the items are cited from Y in YTT, Nos. 45-48. An interesting passage is given there in No. 13. How much of this whole portion pertains to the above Y sermon and how much is mere Aggadic exegesis, is difficult to ascertain. Some of the material about the evil effect of wine may really belong to 5 that began with ‫תשת‬‎ ‫ רכשו לא‬7”, Lev. 10.8-9 (infra, Vol. II), or was repeated here and there. JTS Ms. has also here such an item: ‫המ‬‎ ‫ האר ןייה‬7DININ ‫'ר‬‎ ‫רמא‬ ‎'‫ עושה וכו‬,arfni( .11 ,.tp ‎‫כ‬. .)45-351 tuB lla siht deen ton eb -sid cussed any further, except the peroration in TB, §21, end, mis-

sing in T; after an interruption we read: ‫ידי‬‎ ‫לכו םירבדה וללה לע‬ ‎"‫היין הגיעו וכו‬, gnidael nwod ot eht noisulcnoc taht ni siht dlrow

wine became a stumbling-block but in the future one wine will % ,‫ טובים היו לנח שלשת בניו מכל אותן ההמונים שהיו בדור המבול‬,‫ד"א טוב מעט לצדיק‬ ‫ שהרבה המונים היו בדור המבול וכו‬,‫מהמון רשעים רבים‬.

GENESIS:

be ‘sweet’

)‫(עסיס‬‎ without

SEDER 8

its harmful

89

effect (citing Joel 4.18:

‎‫ וכל אפיקי יהודה ילכו מים‬...‫והיה ביום ההוא יטפו הר ים עסיס‬. ( woN this verse

‎‫לדרך‬

would

tally with

11 (Is. 49.10-11(:

‫ ושמתי כל הרי‬,‫ ינהלם‬.pc( osla :31.94

‫םימ‬‎

‫ יעובמ‬dyn

.)71°0

,revewoH

the same peroration is also found at the end of the sermon to the above 5 at Lev. 10.8-9 (LR, c. 12, end, TB, Shemini, §9, end,

T, §5, end),

and

hence

further

corroborative

evidence

is

needed for the conclusion that the above Y sermon to our S also had this peroration. For another possible peroration cp. above, p. 87. A still third peroration seems to be preserved in T, §13, where the passage ‫"וכו‬‎ ‫ הארש ויניעב‬dy om till py ‫תא‬‎ ‫שקובי‬ ‎‫ ישראל ואיננו‬si decalpsim dna rehtar sgnoleb ot .51§ ees( ,arfni .1 pt., p. 289, note 142). Now this misplaced item leads down to the peroration that in this world sinfulness increased on account of the Evil Yeser, but in the future all wrongdoing will disappear. The final verses cited are Ezek. 36.26, 29.16 and Jer. 50.20. The middle v. (Ezek. 29.16) should be placed last and by ‫םיהלא‬‎ ‫ ועדיו יכ ינא ינדא‬would tally with the final v. of 11: ‫תעדיו‬‎ ‎'‫ כי אני ה‬.sI( .)32.94

2. Other Homilies.

The three homilies in GR, 0. 36.1-2, are

difficult to tally with the above 11; the first on Job 34.29 ‫)אוהו‬‎ ‎‫ גוי ועל אדם יחד‬...)yS ‎‫ (ישקיט‬yam spahrep evah sti labrev point of contact with Is. 49.22 ‫)ידי‬‎ ‫ לא םיוג‬,(‫ אשא‬and so also the third one on Is. 43.13 ‫)ליצמ‬‎ ‫ םוימ ינא אוה ןיאו ידימ‬DI), but the second Pet. on Job 34.24 ‫)םירחא‬‎ ‫ דמעיו‬APN PR ‫םיריבכ‬‎ ‫עורי‬ ‎‫ (תחתם‬yields no tally. The Aggadah preserved in MHG, I, 178-79 (to Gen. 10.1), dealing with the choice of Israel from all the nations (cp. above, p. 87-8, concerning AB, c. 10.1), may bea homily to our .‫כ‬‎ is introduced by Cant. 6.8-9 ‫)המאל‬‎ ‫תוכ תחא איה‬... ‫םישש המה למ‬

‎‫והללוה‬

‫ופילגשים‬

‫( מ לכות‬... hcihw yam eb yllacitelimoh

reflected by the concluding verse of 11 (Is. 49.23: ‫םיכ‬‎ ‫ מ ל‬vm

‎'‫ו שר ות יה ם מייקותיך אפים ישתחוו לך וגו‬

‫(אומניך‬.

Finally, there is to be considered the section to our $ in AB, cps. 10-12. The first one, headed Torah (c. 10), has been correlated with H from Is. 49.9 ff. (above, p. 87-8). But in

c. 11, headed Nebiim, again Mic. 7.9 (ay ‫ול‬‎ ‫ףעז 'ה אשא יכ יתאטח‬ ‎‫יוציאני לאור‬

‫ (אשר יריב ריבי ועשה משפטי‬si thguorb ni sa fi gnireffo

90

THE TRIENNIAL CYCLE

another H, which is here very strange since the same H was supposed to be to the previous S (see above, p. 83)! Otherwise the phrase ‫רואל‬‎ ‫ ינאיצוי‬would tally verbally with ‫םיאצויה‬‎ in Gen. 9.18, just as in the case of the first H from Is. 49.9 (above, p. 69). It would seem as if here in AB Mic. 7.9 is onlv cited as an additional v. from the Prophets to be treated homiletically so as to have a contact with S and also with H from Is. 49.9; indeed the latter seems to be reflected in the passage

(AB, .‫כ‬‎ 25, bottom): ‫רואל‬‎ ‫ םשכ תאצוהש חנל מ ח שו ך‬tallying with ‎‫הגלו‬ ‫לאשר בחושך‬. ehT tnemetats fo .rD relhciiB ,RQJ( ,IV 43) that “the Aggada (viz. AB, c. 11) offers the same prophet (r. prophetic) passage as our Ms. (viz. B 39) for IX.8 (r. IX, 18)’ is incomprehensible to me as this Ms. gives Is. 4909 ff. (above, p. 85). Whatever may be the explanation for citing here in AB Mic. 7.9 at the top of the ch. headed Nebiim, the homily (c. 11.1) on Ps. 32.5: ‫"וגו‬‎ ‫ ח ט א ת י ךעידוא‬tallies with ‎‫לו‬ ‫ כי חט אתי‬ni eht remrof .esrev ehT elohw .hc sah on -noc nection whatever with the theme of the S, except the passing allusion

to Noah

cited

before.7??7

There

follows

c.

12, headed

Ketubim, introducing Ps. 27.1: ‫'וגו‬‎ ‫ 'ה ירוא יעשיו‬,‫ דודל‬apparently as the Mizmor for this Sabbath (cp. also infra, p. 121, as to S 12). The tally would be supplied by ‫י‬‎ ‫ א רו‬and ‫רו‬‎ ‫ינאיצוי ל א‬ in Mic. 7.9. The homily there on Is. 50.8: ‫בירי‬‎ ‫בורק יקידצמ מ י‬

‎‫בעל משפטי‬

‫ מי‬....‫ אתי‬sah sti labrev tcatnoc yb eht elbuod ‎‫מי‬

with Ps. 27.1 ‫)דחפא‬‎ ‫אריא מ ימ‬... ‫ מ( ימ‬and still more with Mic. 7.9. If the latter v. really formed the initial one of different Haftarot both to S7 and 8, then the ritual of the author of AB indeed constitutes a very unusual variety of TC Haftarot. If the conclusion may be ventured that AB is a product of Byzan77 In our ch. there is again an illustration from the environment about a soldier, sent to clear the highway from robbers, who turns out to be their accomplice and hence reports back that no brigands were infesting the high-

way: ‫ה"בה‬‎ ‫רמא‬: ‫סיטסל‬. ‫( השענש‬oTpaTtLwrns ‫סיטויסרטסיאל‬,‎ (‫ל"צ‬: ‫לשמ סוטויטרסיאל‬ ‎‫ כך אמרו לו חביריו‬.)67000 ,‫ איסטרטא‬:‫בדקתי זה וזה והליסטים נטו כלם מן איסרטיא (צ"ל‬ ‎"‫ וכו‬,‫ שלך‬,epoh( )simAé ‎‫ איבדת הלפיס‬:‫לאיוב‬. ehT egassap si detacnurt dna man ‎)=‫ ?( הקדוש ברוך הוא‬si ylniatrec tpurroc ;ereh ylbaborp daer ‎‫הרי‬, eht meaning being that the constable (alias brigand) reports: ‘‘Behold I have examined this (person) and that (person), and all the robbers turned away from the road’’ (viz. took to flight).

GENESIS:

tium as

SEDER 8

91

(outside Palestine), as its numerous

Greek words as well

illustrations

taken

from

the

environment

would

indicate,

then we have in this Midr. a partial record of the Prophetic lections prevalent among the Byzantine Jews (outside Palestine) when they still adhered to TC. Later on, when the Babylonian Annual Cycle prevailed in Byzantium, the local Jews retained for each new Babylonian Sidra one of the several previous Haftarot of TC to the Sedarim comprised within the compass of the new Sidra. The Byzantine Karaites (and subsequently those of Turkey and the Crimea) followed this custom of their Rabbanite compatriots, whereas the sectaries in Egypt and in Damascus adopted the local Rabbanite Haftarot according to the Babylonian AC (for a full substantiation of this development, see farther on in this work). SEDER 9

‫ודברים אחדים‬

‫א חת‬

‫שפה‬

‫ויהי כל הארץ‬, Gen.

Haftarah: ova ‫םלוכ‬‎ ‫אורקל‬

‫הרורב‬

‫הפש‬

‫‏‬.1.11

‫יכ זא ךופהא לא םימע‬

‎‫ה' לעבדו שכם אחד‬, hainahpeZ ,71-9.3 gnippiks ot .v 02 htiw hcihw there begins a new Seder in Minor Prophets (10 verses). So Bodl. 2822™ and 2828774; B 39 lists 3.9-19 (11 verses), but the above arrangement is better. C16 begins with 3.9, but its extent is not indicated by Abrahams. The same initial v. of H is also given in MY (ed. Kober, 7. 6., p. 37, 1.5; ed. Zulay, p. 12, top). 5 and H tally not only verbally by means of ,‫הפש‬‎ but also by the homiletical interpretation of ‘‘a pure language’’ as a universal tongue so that all peoples ‘‘may call upon the name of the Lord, to serve Him with one consent,” thereby restoring the situation as it existed before the confusion of tongues. Also Targum renders ‫הרורב‬‎ ‫ הפש‬by ‫דח‬‎ .‫ללממ‬ STRUCTURE

OF HOMILIES

In several Biblical Mss. Gen. 11.1 is not indicated as a new S.% There are no homilies to this S in AB (p. 28), but this may be due to a lacuna in this Midr., since the next 2 Sedarim are 80 See Ginsburg, Bible, p. 35.

Introd.

to the Massoretico-Critical

Ed.

of the Hebrew

92

THE TRIENNIAL

CYCLE

also omitted (it resumes with S 12 to Gen. 15.1). However the Genizah excerpt of Y homilies (GS, I, 41) also has no item to our S (cf. also infra, p. 106, and note 212a). Above (p. 52) there was noticed their agreement in omitting S 5 (to Gen. 6.9). Yet the other Midrashim contain homilies which are to be considered forthwith. Also Yannai’s Kerobah testifies to the Palestinian custom of his time to begin a new S at Gen. 11.1. IY

Sermona

TBY Noah $2241 316:

‫‏ בית שנותנין בו‬aaya ‫ ילמדנו‬.‫ויהי כל הארץ שפה אחת ודברים אחדים‬ ‫י ר' יעקב בר אחא‬:‫ כך שנו רבותינו‬.‫‏ עירוב או לא‬SAP ‫עירוב מהו שיהא‬ ,‫ א"ל בית שמאי אומרים צריך ובית הלל אומרים אינו צריך‬,‫שאל את ר' אבהו‬ ‫הלכה כב ה וכ‬ What point of contact is there in this Y about ‘Erub with the above 11 from Zeph. 3.9 ff.? There is none, and hence, in accordance with our scheme of investigation, another H has to be searched for. Now the whole institution of ‘Erub is not méntioned in the Bible and the very expression ‫בוריע‬‎ does not of course occur there. The Y homilist, in choosing such a topic as to be capable by homiletic treatment to be linked up with the initial v. or verses of the S, would thus have to use the verb. ‎‫ ערב‬occurring in the H (in whatever connotation) as a startingpoint for his homily beginning with a theme about ‘Erub. Such a different H, as the basis for the Y sermon here, seems to me to have begun with Jer. 30.20: ‫"גו‬‎ o7p > via vm tallying

verbally with Gen. 11.2: ‫םד‬‎ ‫ םעפנב קמ‬.‫ יהיו‬It extended from 30.20 to 31.3+9 (10 verses, the last v. is indeed cited in the peroration of sermon, infra, p. 95). Now in Jer. 30.21 we read ‎‫מי הוא זה ער ב את לבו לגשת אלי‬, ecneh eht noitseggus rof eht ‫ א‬This introductory

phrase of the answer is missing in TB. In essence‫‏‬ Cp. Yer. ‘Erub. 6.7 (23d, 1. 27 ff.):‫ ןיחינמש וב תא ‏‬ma‫‏‬ ‫‏ וב"ה‬worp ‫ ותנא לה ב"ש‬,‫ א"ר יסא לר' אבהו תני לה‬,‫ ר' יעקב בר אחא דמכת אימיה‬,‫העירוב‬ ‫( ןיריתמ‬see commentary‫ ינפ השמ ‏‬where the passage is explained that R. Jacob‫‏‬ b. Aha asked how the law was). The expressions‫ ךירצ ‏‬and‫ וניא ךירצ ‏‬here are‫‏‬ better than‫ ןירסוא ‏‬and pwn» there, as indeed the continuation shows:‫ר' ‏‬ ‫ אנונמה רמא תיב ןיחינמש וב תא בוריעה וניא צ ךיר םולכ‬,viz. citing the Bar. in Tos.‫‏‬ 7(5).11 (cp. Babli 49a, bottom, in the name of Samuel) where the law is‫‏‬ the answer is a Baraita.

stated anonymously No. 7.

in accordance

with

Bét

Hillel.

See

also

GS,

I, 455,

GENESIS:

SEDER 9

93

starting-point about ‘Erub!* The punishment of the people of the Tower of Babel, styled in our homily as ‘the wicked’ ‎)‫(הרשעים‬, is homiletically reflected in Jer. 30.23: ‫'ה‬‎ ‫הנה תרעס‬

‎‫ ים יחול‬wy ‎‫ מתגורר על ראש ר‬oya ‎‫חמה יצאה‬.

esehT snosrep detrats

building an impressive town with a mighty tower (Gen. 11.4: ‎‫ נבנה לנו עיר ומנדל‬,)nam tub dedne ni gnieb derettacs revo eht land (11.8-9). Against this account the rebuilding of the daughter of Israel is promised in our 11 (Jer. 31.3: ‫תלותב‬‎ mian ‫ךנבא‬‎ ‫דוע‬

‎‫(ישראל‬,and in the concluding v. (31.9) it is foretold that ‘‘He that scattered Israel doth gather him” ‫)ונצבקי‬‎ ‫ לארשי‬,(‫ הרזמ‬a fine homiletic contrast to the dispersal of the people of the Tower! And now for an analysis of the Y sermon. In the first section (TB, §22, T, §16) the homilist quotes, in reply to the question about ‘Erub, an Amoraic statement which, however, embodies a Baraita containing a difference of opinion between Bét Shammai and Bét Hillel (see note 81); the Halakhah is according to the latter. Then there is cited a statement of R. Joshu‘a b. Levi that ‫תורצח‬‎ ‫ יבוריע‬were instituted for the sake of peace; an illustration is given that is a translation from the original Aramaic into Hebrew (see Buber’s note 248). The topic of peace forms the link with the S. "6200 said: I established peace in my world®s and these wicked ones (the people of the Tower) arose to substitute for it strife’’, by rebellion and contention against Him. The inference for this would be the play upon the words: ‎‫=רים אחדים‬ ‫דב‬ ‫וים‬ ‫ודברים חד‬, prahs sdrow ees( s’rebuB eton .)052 However, from the version in YTT, No. 51, it would seem that the ending of this Y portion was more extensive (see notes, Gals): The continuation is found in TB, §23, T, §17, on Ps. 59.12‎31:‫שפתימו‬ ‫ חטאת פימו בר‬...‫עי‬ ‫ תהרגם פן ישכחו מ‬,yd suht

tallying ‎‫ תס‬the one hand with ‫םידחא‬‎ ‫ םירבדו( =םידח) םירבדו‬and % Infra, p. 256 to 5 30, and p. 523 to 69a, the Y homilies about ‘Erub will be correlated in the same manner; likewise the one to 5 12 (infra, p. 11516) will be shown as due to Jer. ‫יל‬:31.25‎ ‫ רע ב ה‬.‫ יתנשו‬On the otherhand this verb ‫ברע‬‎ is the starting-point for the Y topic about the liability of a guarantor, infra, p. 329, to S 41.

83 TB: ‫ימלועב‬‎ ‫ יתתנ םולש‬,‫ ינא‬and so also in T (in the early editions, instead of ‫םימלועב‬‎ in the later ones) and in YTT, No. 51.

94

THE TRIENNIAL CYCLE

on the other with ‫םעל‬‎ in Jer. 30.22, 25. These Hagiogr. verses are applied in the Aggadah first to Doeg and Ahitophel, and then to the more germane subject of the generation of the Tower ‎)‫ (דור הפלנה‬ohw dennis htiw rieht suoilleber sdrow ‎),‫חטאת פימו‬ ‎‫ שחטאו בשפתותיהם‬,‫ דבר שפתימו‬,‫(שחטאו בפיהם‬. ereH ereht si osla a subtle homiletic contrast in the point of ‫םידחא‬‎ ‫ םירבד‬and ‫רבד‬‎ ‎‫שפתימו‬, which caused the scattering of the people of the Tower, as against God’s word foretelling the gathering together of Israel. (JerBi.0 Diy ‫ש‬‎‫ בוק‬5 Deb ‫יה‬‎ sient es. nyse) Sis the contact with the suggested H is well-established. There follows (TB, §24, T, §18) a homily in the typical Tanh.

manner

of connecting

the present S with

a v. from

the

previous one ‫)ןינעה‬‎ ‫ ביתכ הלעמל ןמ‬m0), which introduces Prov. 27.22 (cf. also the Pet. on this v. in GR, c. 38.2). However, the connection of this v. with either H is not evident.*4 The peroration (TB, §28, end, T, §19, beginning) is already based on the other 11 from Zeph. 3.9 ff., and hence we read: ‫אבה‬‎ ‫לבא םלועל‬

‎‫ שנ' כי אז אהפוך אל‬,‫ אחד לעבדו‬DNA ‎)‫ כמו בת"ה‬,‫ משוין‬:‫ (צ"ל‬wop ‎‫כולן‬ ans ‎‫ שפה ברורה לקרוא כולם בשם ה' לעבדו שכם‬.yno

tuB eht rehtruf

drift of this peroration, about God abolishing Israel’s subjection and destroying the nations from before them, is in diametrical contradiction to the thought of all nations serving God. Here we notice an attempt on the part of the redactors of Midr. Tanh. to combine a peroration that would also fit in with the tenor of the other H (Jer. 30.20 ff.) of God visiting Israel’s oppressors

‎)‫לוחצי‬

‫(ופקדתי על כל‬,

head of the wicked’

Israel near Him

htiw siH

(30.23).

(30.21:

regna

gnilrihw‘

On the other hand He will bring

‫ילא‬‎ win

‫וית‬‎ ‫ הו( רק ב‬and will restore

it to its pristine glory (30.20 and 31.9).

All this is clearly re-

flected in the second half of the peroration: ‎‫אתכם‬

‎‫*א ל י‬.

‫ומקרב‬

‫מפניכם‬

nopu eht

‫האומות‬

‫ומאבד‬

‫מכם‬

‫בוד‬

‫לארשיל‬:‎ ‫רמא ה"בקה‬ ‫השע‬

‫אני מבטל את‬

sihT gniniwtretni fo 2 tnereffid snoitarorep desab no 2

84 Concerning the items in T, §§18-19, TB, §§24—28, cp. the Y citations in YTT, Nos. 51-54. One parchment leaf in T.-S. Box C 1 (No. 55) offers a better text of T, §18, than the printed one. 6 After this sentence there is another reversion to the previous part of peroration by concluding (in TB): ‫)הרמא‬‎ (‫האריב דועו רמא ל"צ‬, ‫ידכ ויהתש ןידבוע יתוא‬ ‎‫רוה"ק ע"י דוד עבדו את ה' ביראה‬, suht gnitcennoc ti wena htiw ‎‫לעבדו שכם אחד‬

GENESIS:

SEDER 9

95

different Haftarot is very instructive for the process of modification which the Y sermons underwent at the hands of the Midrashic redactors. A more genuine peroration of the sermon, constructed on H from Jer. 30.20 ff., is found in JTS Ms. (infra, H. pt., p. 154): ‫הזה‬,‎ ‫תא םיעשרה םלועב‬

‫ש רז יתי‬

‫םשכ‬

‫ה"בקה‬: ‫רמא‬

‎‫ אבל‬,)‫ ט"ז‬,‫ (ישעיה מ"א‬nexo ‎‫ שנ' ת זר ם ורוח‬,‫כך אני מפזרן לעולם הבא‬ ‎‫ממרחק‬

‫באיים‬

‫והגידו‬

‫""י גוים‬

‫דבר‬

‎‫ישראל יקבצנו ושמרו כרועה עדרו‬

‫שמעו‬

‫דכתיב‬

‫מזרה‬

‫יר‬

‫מב‬

‫ומ‬

‫ישראל‬

‫מפוזרי‬

‫ואמרו‬, suht gnidulcnoc htiw

the last verse of H (Jer. 31.9).% 2. Other Homilies. In GR, c. 38, there are 5 Petihtot to our S that offer difficulties as regards their correlation with H. The first Pet. (c. 38.1) on Ps. 59.12-13 has been mentioned above (p. 93-4). However, the other 4 items (c. 38.2—5) Iam unable to contact.— Finally a few remarks on the section in JTS Ms.

There is a homily on Prov. 10.19: ‫עשפ‬‎ Sam ‫אל‬‎ ‫םירב‬

‫בורב‬

which tallies in the same manner as the following one there on Ps. 59.12-13 ‫)ומיתפש‬‎ ‫ ב ר‬.(‫ ד‬There is also woven in Ps. 140,9:

‎‫ר ש ע‬

”?oso ‎‫אל תתן‬, gniyllat htiw ‎‫ רשעים‬ni .reJ 32.03 .fc( ,evoba

p. 93).

The peroration has been cited before.

(Zeph. 3.9).

In T, §19, the whole

passage

is modified: ‫י"ע‬‎ ‫ז"הועב‬

‫ה"בקה‬: ‫רמא‬

‎‫ אבל לעוה"ב משוין כולן כתף אחד לקרוא בשמי ועובדין‬,‫יצה"ר נחלקו בריותי ונחלקו לע' לשון‬ ‎,‫ ויבטל שעבוד האומות מישראל ויהיו עובדים אותו בשמחה‬,‫לעבדו שכם אחד‬. . . ‫ שנ' כי אז‬,‫אותי‬ ... ‎‫ אבל אומות העולם יהיו עובדין אותו ברעדה‬,)'‫ ב‬,'‫שנ' עבדו את ה' בשמחה (תהלים ק‬ ‎‫ כל המזמור מדבר‬,)'‫ א‬,'‫ ב‬,‫ למה רגשו נוים ולאומים יהגו ריק (שם‬,‫כך אוה"ע מה כתיב עליהם‬ ... ‎‫ את ה' ביראה וגילו ברעדה נשקו בר‬ya ‎,)‫ י"א‬,'‫ מה כתיב בסוף המזמור (ב‬,‫על אוה"ע‬ ‎‫ ואותו המזמור על ישראל‬,‫ עבדו את ה' בשמחה בואו לפניו ברננה‬,‫אבל על ישראל מה כתיב‬ ‎"‫נאמר וכו‬. .sP 2 si osla nevow otni ,BT 42%% dna ,82 ,I ,81§ elddim dna .!'ne It appear as 1] this item in T is on the Mizmor for the Sabbath on which our S was read (unfortunately the section of AB to our S, with its ch. headed Ketubim, is missing, see above, p. 91-2). Now Ps. 2, with its theme of plotting against ‘God and His anointed’

(v. 2), could have well been used as a Mizmor

in homiletic parallel to the people of the Tower. It afforded points of contact with either 11; thus by .‫צץ‬‎ ‫;ומלהבי‬6 ‫ זא רבדי ומילא אב ופ בו ונורח‬with Jer. 30.24: ‫'ה‬‎ ‫ בשי ןורח ףא‬,‫ אל‬and by .‫צ‬‎ :11 ‫ ע ודב תא 'ה האריב‬with Zeph. ‎9.3:‫ל ע בדו שכם אחד‬. ehT ylimoh no eht romziM saw detamaglama htiw eht peroration which in itself is composite in character and even contradictory, as pointed out in the text above. Cp. also infra, note 1078, concerning Ps. 2 as the Mizmor to S 11. 86 However, it should not be overlooked that such a peroration would also fit in with H from Zeph. 3.9 by reason of its conclusion: ‫יצ‬‎ ‫ ק ב‬nya) pons

(3.20) and here: .‫ונצבקי‬‎

96

THE

TRIENNIAL

SEDER

CYCLE

10

‫‏ אביך אל ה ארץ‬nam ‫לך לך מארצך וממולדתך‬

‫ויאמר ה' אל א בר ם‬

‫ ואעשך לגוי גדול ואברכך ואנדלה שמך והיה ברכה‬,‫אשר אראך‬, Gen. Haftarah:

‎‫אותו‬

‫ואול ך‬

‫הנהר‬

‫מעבר‬

‫א ברהם‬

‫את‬

‫‏‬.2-1.21

‫ואקח את אביכם‬

Wor ‎‫בכל א ר ץ כנען וארבה את‬, auhsoJ ,01-3.42 gnippiks ot .v 41 (9 verses; so Bodl. 28227 and 282877). A 2013, defective beginning, has only preserved 24.6-10+14, but no doubt also commenced

there with 24.3.

at H

B 39 lists 24.3-14 (12 verses),

but in this Ms. the skipping is as a rule not indicated. 44 also begin with 24.3, but their length is not stated hams. Yannai too in his Kerobah to our S indicates as the initial v. of H (Zulay’s List; see now his ed. 700005, .‫כ‬‎ 18, 1. 34).

C 17 and by AbraJosh. 24.3 01 6

The intrinsic connection of 5 with 11, in addition to the verbal tallies as italicized, is obvious. Moreover Josh. 24.9-10 contain the points of cursing and blessing parallel to Gen.

12.2-3. STRUCTURE

1. Y Sermon.

OF HOMILIES

TB, Lekh, §1, T, §1:

‫מהו לאדם שיקבל?* עליו מלכות‬

:‫ ילמדנו רבינו‬.‫ויאמר ה' אל אברם לך לך‬

'‫רב אידי ורב הונא בשם ר' יופי בר יהודה בשם ר‬

%.‫כשהוא מהלך‬

‫שמים‬

‫ אלא‬,‫שמואל אמרו אסור לאדם לקבל עליו עול מלכות שמים כשהוא מהלך‬ ‫ וכשיגיע לברוך שם כבוד מלכותו לעולם‬,‫יעמוד על רגליו ויקרא קריית שמע‬

.'‫ מיד קורא מהלך ואינו חוששל וכו‬,‫ועד יתחיל ואהבת‬ Because of the initial v. of 11: ‫ןענכ‬‎ ‫ ו א ו ל ך ותוא לכב ץרא‬the sermon began with the question of whether one may recite the Shema‘ “while walking’ ‫)ך‬‎ ‫ ה ל‬.(‫ מ‬The homilist had in mind the consideration that Abraham built altars in Canaan and 8 One Ms. reads: ‫םימש‬‎ ‫ וילע תוכלמ‬Sapw ‫והמ‬‎ ‫( םדא לארשימ‬see Buber’s note 2), and so T (in early editions).

8 The introductory

phrase ‫וניתובר‬‎ ‫ ךכ ונש‬is omitted

because the answer

is an Amoraic statement (cp. above, note 69). 89 In T and also in one Ms. (see Buber’s note 5) the text is more

clear:

‎"‫ וכו‬,‫ רצה יושב‬,‫ רצה עומד‬,‫ וכשמתחיל ואהבת רצה מהלך‬,‫ואח"כ בשכמל"ו‬. nI tofasoT ot Ber. 138, 6. v. ‫ךבבל‬‎ ‫ לע‬,the reading is: ‫רוסא‬‎ ‫ןכו אתיא אמוחנתב י"ר םשב לאומש רמא‬ ‎‫ וכשיגיע לואהבת ילך לדרכו‬,‫ אלא יעמוד ויקרא‬,‫ מלכות שמים כשהוא מהלך‬yhw ‎‫קבל‬.‫ל‬

GENESIS:

SEDER

10

97

“called upon the name of the Lord”’ (cf. Gen. 12.7—8), a sort of ‎‫ קבלת עול מלכות שמים‬no eht trap fo siht ”.hcrairtaP ehT Y ,rewsna again taken from an Amoraic statement (Yer. Ber. 4a, cp. Buber’s note 3), is that the first v. of Shema‘ (with the accompanying (‫ו"למכשב‬‎ should be recited standing whereas the remainder could be continued while walking. The underlying idea is that the real act of ‘‘acceptance of the yoke of the kingdom of Heaven”’ is accomplished by the recital of this first verse, as evident from the case of R. Yehudah Hannasi.** This point of the required interruption of one’s walk (i. e. journey) in order to concentrate on the recital of Shema‘, is tantamount to causing one to be particular about the carrying out of a Miswah. This leads the homilist to the general statement that much

reward is obtainable for being thus particular ‫)תווצמה‬‎ ‫ קדקדמש( לע‬. Abraham was punctilious about the Miswot. Hence God told him to leave his native land with its idolators ‫)םהיניבמ‬‎ Nx).

Herewith return is made to the initial v. of 5 ‫)ךצראמ‬‎ ‫ ךל‬75). Now the whole point of leaving the idolators becomes evident from H which begins with ‫םכיבא‬‎ ‫( חקאו תא‬Josh. being the continuation of the previous v. (24.2): ‫םיהלא‬‎ ‎‫ !אחרים‬Our H is thus well-woven into the first portion Y sermon.’

more 24.3) ‫ודבעיו‬ of the

Quite another Y topic is found in the Geniz. excerpt of the

Y homilies (GS, I, 41, 1. 8 ff.): ‫המכב‬‎ ‫הכלה‬: ‫ךל‬. ‫רמאיו י'י לא םרבא‬ ‎‫בשם‬

‫על [המזון‬

‫ אין מזמנין‬3330

‫ | כך‬,‫מזמנין‬

!PW

‎‫רבותינו‬

‫התקינו‬

‫אדם‬

‫בני‬

99 Cp. GR, 6. 39.16: ‫הירב‬‎ ‫'ה דמלמ אירקהש ומש לש ה"בקה יפב לכ‬, ‫ םשב‬NIP, and Lekah Tob (ed. Buber, Gen., p. 59): ‫דחייל‬‎ ‫'ה‬, ow ‫םאירקהלו‬‎ ‫םירג‬, ‫ליחתה רייגל‬ ‎‫ שמים בפיהם‬wo ees( ,RG .de ,.hT .p ,183 seton ot .1 .)4

9: Ber. 13b: ‫אישנה‬‎ ‫דחא וז ש"ק לש יבר הדוהי‬, ‫ עמש לארשי 'ה וניהלא 'ה‬.‫ר"ת‬

Cp.

also R. Meir’s statement: ‫ריאמ‬‎ ‫בלה ירבד 'ר‬, ‫דחא דע ןאכ הכירצ תנוכ‬, . . . ‫ עמש‬,‫ר"ח‬ which attention could not be given so well while one is walking. % This disposes of the suggestion in GS, I, 456, No. 8, that this Y homily is out of place here and that it was transposed from its original locality in a version of DR! Such and similar theories, advanced in the long study on Y in GS, are due to the non-realization of the role played by the H in determining the choice of the particular Y question and answer. See further infra, note 155. 93 Insert: .‫וניתובר‬‎ The answer is taken from M. Meg. 4.3: (‫הנשמב‬‎ ‫ןיאו ןינמזמ‬ ‎‫ על המזון) בשם פחות מעשרה‬:‫ בירוש' נוסף‬dekoolrevo( yb ,grebzniG eton ot .1 ,9

98

THE TRIENNIAL CYCLE

‫הרשעמ 'וכו‬. mn[pa. The H from Josh. 24.3 ff. offers no point of‫‏‬ contact with this Y topic, and hence another H has to be ascer-‫‏‬ tained in order to account for the choice of this homily. Keeping‫‏‬ in view some other items to be discussed farther on, I suggest‫‏‬

‫‏‬.sI 8.56: ‫כה אמר ה' כאשר ימצא התירוש באשכול ואמר אל תשחיתהו כי‬ ‫ ככ ה וב ןכ השעא ןעמל ידבע יתלבל תיחשה לכה‬,‫ רב‬tallying verbally‫‏‬ only (and not intrinsically as the previous 11, above, p. 96) with‫‏‬ ‫ רב הכ‬mm (Gen. 12.2). Such H probably extended from 65.8‫‏‬

to‫ ‏‬16 ‫)רת‬ 23+

(‘nm‫‏‬

[Os‫‏‬ ‫יכורב‬

‫יהלאב‬

‫ךרבתי‬

yn, thus 10 verses).

pass Now

Sano‫‏‬

'‫(אשר‬

in 65.11 we read‫‏‬

of those ‘‘that forsake the Lord” and ‘“‘prepare a table for For-‫‏‬ tuna”‫ םיכרועה( דגל ש ו ל ח )[ ‏‬. They will be duly punished whereas‫‏‬ His servants will be rewarded (65.13: ‘behold My servants will‫‏‬ eat and ye (forsakers of the Lord) will hunger’, etc.). Hence the‫‏‬ starting-point for the Y question and answer about the intro-‫‏‬ ductory formula of Grace after Meals recited at the table; when‫‏‬ ten persons were present, it should be prefaced by a spedific‫‏‬ noitnem fo doG ,nwo( .M .geM ,3.4 ‫‏‬.ziv ‫ לאלהינו‬4 554, .pc .M .reB .)3.7 sihT si detcelfer yllacitelimoh ‫‏‬ni 61.56: ‫אשר‬ ‫ןמא‬ ‫ ךרבתמה! ץראב ךרבתי אב יהל‬The homilist explains the‫‏‬ requisite number of ten people present as a symbol for the‫‏‬ ability of 10 good people to save the world from a threatened‫‏‬ calamity. As an illustration is given the pleading of Abraham‫‏‬ for Sodom, with the indispensable minimum of 10 to insure the‫‏‬ s’ytic epacse morf mood ‫‏‬.neG( 23.81: ‫‏ העשרה‬ayaT ‫ויאמר לא אשחית‬.( Now this whole Aggadah here about a handful of the righteous‫‏‬ saving the vast unworthy majority from destruction is reflected‫‏‬ who remarked: won ‫הנושלב‬‎ ‫'ג לבא אל‬, ‫'ז‬, ‫ תוכרב‬mw). Of course this Hal. is also in accordance with M. Ber. 7.3: ‫וניהלאל‬‎ ‫( הרשעב רמוא ךרבנ‬cp. Babli Meg. 23b: ‎‫ בציר מי' לאו אורח ארעא‬,‫כיון דבעי למימר נברך לאלהינו‬.( 9% In GS, I, 41, 11. 10-11, the text is somewhat 00 ‫יבייחתנ‬:+‫טק‬‎ ‫המלו םאש‬, ‎:‫ עשרה אנשים) כולהן (צ"ל‬:‫ שיהו (היינו‬, ]‫העולם כליה ויצאת מידת הדין או מידת [פורענות‬

‎‫ על העולם‬nais ‎‫ מדת פורענות) שלא‬:‫ היינו‬,‫ולין) אתה )= אותה‬, ‫ כ‬.ziv 01 doog elpoep prevent

the decree of punishment to be carried out ‫)הלוכ‬‎ ,‫ =ץנומ‬as rightly pointed out by Ginzberg, note to 1. 11 and p. 544); but he seems to have taken

‎‫ אתה‬as WAN ‫)לארשימ‬‎ ‫ (! לכ דחא דחאו‬, whereas in reality ‫התא‬‎ ‫ =התוא‬refers to ‫תדמ‬‎ ‎‫ פורענות‬and ww, ‘that they,’ refers to 10 people. The whole Aggadah has been borrowed from Yel. to Gen. 18.32, as evident from YTT, No. 91 (infra, ‎‫ ו ות‬.)sdcap

GENESIS:

SEDER

10

99

homiletically in the initial v. of this H (Is. 65.8):

‎‫הכל‬

‫השחית‬

‫לבלתי‬

‫עבדי‬

!5091

‫השעא‬‎

72

morF siht tniop eht

homilist proceeds to cite other examples for the importance of the number 10, leading down to Abraham, who was the 10th generation after Noah, and hence God singled him out for communion with Him (see infra, note 97). Herewith the homily reverts to the initial v. of S (Gen. 12.1), completing the first section of the Y sermon.9 We have thus 2 initial Y homilies based on 2 different Haftarot. That the second one is more original than the first one, cannot be stated offhand. The mere fact that the former is based on an Amoraic dictum (above, p. 96), is not a sufficient criterion for its lateness in view of other such instances (see above, p. 78, and infra, 123). According to our scheme of investigation, the continuation of the Y sermon, as far as preserved, will have to be closely examined in order to correlate it with either of the 2 Haftarot. In TB, §2, T, §2, there is given the Pet. of R. Berakhyah on Cant. 8.8-10, the force of the Aggadah being on ‫םולש‬‎ ,‫ תאצומכ‬viz. that Abraham entered Nimrod’s fiery furnace in peace and left it in peace (see Buber’s note 15). Here the homilist found a verbal tally of ‫תאצומכ‬‎ with ‎‫ות י‬ ‫ארב‬ ‫ ה‬.dnaw & ‎‫ ה א צר‬ni ...6-5.42..hsoJ_ nI BT“ ehtu ylimoh

ends: ‎‫ לך לך מארצך‬,‫ ואתה יושב ביניהם‬,‫ אלו עובדי ע"ז‬:‫א"ל הקב"ה‬, ralimis to the conclusion of §1 containing the Y question and answer concerning the reading of Shema‘ while walking (journeying). Thus this homily is obviously the continuation of the respective Y sermon based on H from Josh. 24.3 ff. The next item (TB, §3, T, §3) on Ps. 45.11-12 tallies obviously by means of ‫תיבו‬‎ ‎‫ אביך‬with Gen. 12.1 ‫)ךיבא‬‎ mam) and through it also with Josh. 9 In view of these points of contact between the suggested H from Is, 65.8 ff. and the Y homily, I have rejected another H that occurred to me,

viz. Zech. 8.13: ‫הכ‬‎ ‫רב‬ (again tallying with Gen.

‫ היהו רשאכ םתייה הללק םיוגב ןכ עישוא םכתא םתייהו‬.. .

12.2), extending to v. 23 (11 verses). The last v. speaks of 10 people ‫)םישנא‬‎ ‫(הרשע‬,hence there would be a homiletic suggestion for the Y topic of ‫הרשעב‬‎ ‫ םשב‬.‫ ןומיז‬But the above H fits in much better and will also account for some homilies to be discussed farther on. nI eht txet fo ,SG ,I ,14 .lI ,31-21 ‫‏‬:daer :‫כיון שגרמו עוונותיהן שלסודמיין (צ"ל‬ ‫ ובפסוק האחרון‬,‫ כ'יכ"א‬,‫ בראשית י"ח‬:‫ שנ' זעקת פד]ום ועמורה וגו' (היינו‬,‫(ליה‬ ‫שלסדומיין) כ‬ ‫ כ ל ה‬... ‫ הכצעקתה‬:‫;נאמר‬ ( .p ,24 ,pot ‫‏‬wj =‫;ם‬ ‫ ש‬1. 12, ‫‏‬aj =‫בין‬.

100

THE TRIENNIAL

CYCLE

24.3 containing also the word ‫ם‬‎ ‫ א; ב י כ‬the tenor of the Aggadah is the same that Abraham was bidden to leave the idolators. In TB, §4 (missing in the corresponding portion in T, §3), the Pet. of R. Berakhya on Ps. 32.8 ‫ך‬‎ ‫ ךליכשא ךרואו ךרדב וז ת ל‬%8

again with Josh. 24.3: ‫ץרא‬‎ ‫ ותוא לכב‬75 ...181 ‫חקאו תא םכיבא‬ ‎‫כנען‬. The peroration (TB, §5, T, %4( is connected with the comment on ‫הכרב‬‎ ‫( היהו‬Gen. 12.2). It concludes with the assurance that in the future world God Himself will bless Israel (weaving

in Jer 9122 ny ‫הג‬‎ ‫ קה‬4 ‫ רני" ה קדהצש הי‬ienpomeae pmaNowethe item of blessing is also found in this H (Josh. 24.10: ‫ךורב‬‎ ‫ךרביו‬ ‎‫(אתכם‬,and hence this peroration would fit in here too. However, it pertains still more to the Y sermon on the other H from Is. 65.8 ff., because of ‫וב‬‎ ‫ יכ הכרב‬in the initial v. and ‫'ה‬‎ 231723 in the concluding v. (65.23), and moreover by reason of ‫ןאצ‬‎ ‫הונל‬

and

‫ישדק‬‎

‫רה‬

in 65.10-11.

On account of ‫ישדק‬‎ ‫ רה‬it would

seem that the homily on Ps. ‫י‬:110.3‎ ‫ ךליח ב ררה‬ova man ‫ךמע‬‎ ‎‫ קוד ש‬,BT( ,4§ erom ylraelc ni ,RG .c )8.93 si ot eb detalerroc with this 11.05 (About another peroration, also weaving in 167. 31.22 seerinira, pA118)to.S: 22): 2. Other Homilies. In JTS Ms. (infra, H. pt., p. 155) the section to our S begins with an Aggadah on Ps. 65.5: ‫ר‬‎ ‫ירשא ת ב ח‬ ‎'‫ ותקרב יש כון חצררך ונו‬hcihw smees ot eb eud ot H morf .sI 65.8 ff. by reason of ‫המש‬‎ ‫ ב יריח ידבעו שי ונכ‬Mey (65.9). In GR, 6. 39.1-6, there are 5 Petihtot to our S. The first one, by R. Isaac (c. 39.1), is on Ps. 45.11-12 which can be correlated with Josh. 24.3 (above, p. 99). The second Pet. (c. 39.2) on Cant. 1.3 is attributed to R. Berakhyah, but in Cant. R. it is in the name of R. Yohanan which is more likely since the former has another Pet. (c. 39.3). Now this one on Cant. 1.3 can only tally with H from Is. 65.8 ff. (here 7 ‫מ‬‎ ‫ ןמש קרות ש‬as

compared to Is. 65.15: ‫רחא‬‎ ‫ ארקי ש ם‬.(‫ וידבעלו‬The Pet. of ₪. Ber. 96 For parallels to the items in the sections to our S in TB

and T, ep. the

Y citations in YTT, Nos. 56-58 (infra, H. pt., pp. 293-94). Attention should be drawn here only to the Pet., given there in No. 56, beginning, on Mal.

‎51.2:‫ש"ה ולא אחד עשה ושאר רוח לו ומה האחד מבקש זר ע אלהים‬, ‫ ז‬hcihw seillat htiw Josh. 24.3: ‫וערז‬‎ ‫ אוג הבר תא‬hence the Aggadah is developed there that Abraham was unique in his deeds, and God separated him from idolatry and gave him worthy offspring ‫)ו‬‎ ‫ה"בה 'נש והכרבאו או ר ב ה‬, ‫ ינבו םינב ןתנש ול‬O23).

GENESIS:

(c. 39.3) on

Cant.

8.8-10

SEDER

10

has been discussed

101

above

(p. 99).

The homily (c. 39.4) on Koh. 7.19: ‫םיטילש‬‎ ‫ םכחל הרשעמ‬nyn ,‫המכחהו‬‎ to the effect that since Noah ten generations passed till Abraham with whom God communed (see above, p. 99), is not cited as a Pet.; indeed in Koh. R., a. 1., the Aggadah is not connected at all with Gen. 12.1 but with Gen. 15.18. The v. cited (Koh. 7.9) tallies with neither H. The fourth Pet. (c. 39.5), by R. ‘Azaryah,

is on Jer. ‫וצ‬:51.9‎

‫ שיא ראל‬7531 mary... ‫לבב‬‎ ‫ ונאפר תא‬which

tallies by means of the verb ‫ךלה‬‎ with Gen. 12.1 and Josh. 24.3

‎)‫כנען‬

‫ארץ‬

‫אותו בכל‬

.)18157

yllaniF eht ht5 .teP .c( ,)6.93

by R. ‘Azaryah in the name of R. Aha, is on Ps. 45.8: ‫קדצ‬‎ ‫תבהא‬

‎‫ שמן ששון מחבריך‬. . . ‫ותשנא רשע‬, niaga

gnidulcnoc htiw eht tniop

of Abraham being the 10th generation since Noah.” Here it seems that the tally lies in the word ‫ןושש‬‎ with regard to Is. 65.18 ‎)‫מ שוש‬...‫ שישו‬so ‎‫(כי‬, hguohtla siht .v si ni eht deppiks trap of H (see especially infra, p. 152). Thus we observe how some Rabbis based themselves on the one H from Josh. 24.3 ff. whereas others on the different one from Is. 65.8 ff., just as there were Y homilies on both of them. There is thus evidence for the prevalence of both Prophetic lections to S 10 in Talmudic times. 97 ‎‫ ומכולם לא דברתי אלא עמך‬,‫ ועד אצלך י' דורות‬.om nI ,GHM ,I 591 ,.ff eht teP on this v. is quite different and much longer (see also the Genizah fragment infra, H. pt., .‫כ‬‎ 59), concluding with the passage: ‫דע‬‎ ‫ונייהו ןנתד הרשע תורוד חנמ‬

‎‫לפניו עד שבא‬ ‫אברהם להודיע כמה ארך אפים לפניו שכל הדורות היו מכ עיסין‬ ‎)'‫ ב‬,'‫אברהם וקיבל שכר כולם (אבות ה‬. tI si suht egnarts ot daer ni eht .zineG excerpt from Yel. (GS, ‫ןימי‬:(1,42,1.22‎ ‫חנמו דע םהרבא הרשע תורוד ד'צ ןיקי ש ל‬ ‎‫ולא ניתיחד הדיבר על אחד מיהן‬. grebzniG ,.dibi( ,62 )pot stnaw ot ecuded morf siht

contradiction with M. Abot 5.2 that ch. 5 of Abot did not form a part of this tractate. But this is indeed a risky conclusion. Rather the text in GS is corrupt and should read: ‫ןימילש‬‎ ‫ תורוד ש[ ל א ה י ו ןיקידצ‬,‫ הרשע‬hence the logical conclusion that God did not commune with them. As against M. Abot 5.2 where both the 10 generations from Adam to Noah and those from the latter to Abraham are placed on a par ‫)ןיסיעכמ‬‎ 7), our homilist draws a contrast between them, the former being ‫םיעשר‬‎ whereas the latter ‫ןיה‬‎ ‫אל‬ ‎‫צדיקין שלימין‬. spahreP eh dah a tnereffid gnidaer fo eht ;.M wohyna eht -moc plete contradiction is thus removed. However, this is only offered here as

a surmise.— Incomprehensible to me is Ginzberg’s reference +0 ‫ןוליפל‬‎ ‫סחוימה‬ ‎‫ מ"ז‬,'‫ ד‬ecnis ereht ehT( lacilbiB seitiuqitnA fo ,olihP .de ,semaJ .p )68 the reverse is said about Serug (cp. James’ note, a./., and Introduction,

p. 45)!

102

THE TRIENNIAL CYCLE

However, later on the H from Josh. 24.3 ff. was preferred, as evident from Yannai’s Kerobah and from the Genizah lists (above, p. 96). SEDER

10a

‫ דרה םרבא הפירצמ דוגל םש כי רבכ 'בערה ץראב‬PINS‫ בער ‏‬al, Gen,‫‏‬ 01.21;

Some Biblical codices begin a new S at this v. (see Massor. Bible, ed. Ginsburg, a. J.: 77D ‫ןאכ‬‎ ‫ א"סב( שי‬as is also evident from some

Midr. homilies.

Of course if this be the case, there could

have been no new S at Gen. 12.1 as the latter would have consisted of 9 verses only. We have thus another example of shifting of Sedarim (cf. above, p. 51). Some concluded S 9 (Gen. 11.1) at 11.32, and hence commenced the New S (No. 10) at 12.1, whereas others extended S 9 to 12.9 starting the new S (listed here as No. 10a) at 12.10. The reasons for this shifting are not given. One may only surmise that some objected to conclude a 5 with a reference to dying (Gen. 11.32: ‫ןרחב‬‎ ‫ חרת‬no) as an evil omen, and therefore prolonged the S to the end of the next paragraph (at 12.10 there is the Massoretic siglum .(‫החותפ‬‎ However this arrangement involved another evil omen by having the new S (10a) begin with an allusion to a famine (12.10: ‎‫ רעב בארץ‬.)7 ehT motsuc fo gnivah eht wen S ecnemmoc ta 12.1 was more prevalent; also in the Babylonian AC Sidra Lekh Lekha began there. Fora similar case, involving 5 23 ‫)הלא‬‎ ‎‫תולדות‬, also the commencement

of a Sidra), see infra, p. 205.

Now to 5 10a (of limited vogue and ultimately abandoned) a very appropriate H would be 1 Kings 8.37: ‫היהי‬‎ ‫בער יכ‬ ‎‫ב אררץ‬, htiwgniyllat .neG 01.21 ‎‫ובא רד‬ ‫היעב‬ ‫ וער ה‬siaP 1 probably extended from 8.37 to 45-52 (10 verses); perhaps it

consisted really of 8.37-43 51-53-‫ך‬‎ (10 verses). STRUCTURE

OF HOMILIES

First the Petihtot in GR, c. 40, are to be considered.

The

one (c. 40.1) on Ps. 33.18-19: ‫םילחימל‬‎ ‫הנה ןיע 'ה לא ויארי‬ ‎‫ נפשם ולחיותם בר ע ב‬oom ‎‫ להציל‬,‫ לחסדו‬seillat llew htiw eht -gus gested 11, first by means

of ‫בער‬‎ with 5 and 11, then by ‫'ה‬‎ py

GENESIS:

SEDER

10a

103

with ‎‫ להיות ע יניך פתוחות‬1( .K ,)25.8 dna rehtruf yb ‎‫ יראיו‬htiw ‎‫ למען יראוך כל הימים‬,04.8( .fc osla :34.8 oyoJ ‎‫ליראה אותך‬ ‎‫(ישראל‬. ehT txen .teP .c( ,)2.04 yb .R nanaH fo ,sirohppeS si on Ps. 94.12: ‫ונדמלת‬‎ ‫( ירשא רבגה רשא ונרסית הי ךתרותמו‬about the same Pet. inc. 92.1 to 5 40 see infra, p. 325). This Aggadah seems to be curtailed; the homilist had probably in mind the following

verses (thus v. 13: ‫תחש‬‎ ‫ טיקשהל ול ימימ ער דע הרכי עשרל‬could well be applied homiletically to the affair of Abraham with Pharaoh),

and hence v. 14: ‫בוזעי‬‎ ‫חנו ל ות אל‬

fally with 1108 Sion

‫ יכ אל שוטי 'ה תא ע ומ‬Would

qn ‫ל‬‎ ‫טק חניך‬

85). ‘The 00

Joshu‘a b. Levi (c. 40.2) ‫סת‬‎ Ps. 111.5: ‫רוכי‬‎ ‫ףרט ןתנ ל רי ויא‬ ‎‫ לעולם בריתו‬stif ni osla yb snaem fo ‎‫ליראיו‬, sa detniop tuo .erofeb In 6. 41.1 there is an Aggadah (to Gen. 12.17) on Ps. 92.13: ‎'‫ שתולים בבית ה' ונו‬wm ‎‫צדיק כתמר יפרח כארז בלבנון‬, tub siht si yllaer cited in T, §5, end (about which anon), as a Pet. of .‫א‬‎ Tanhuma to our S (Gen. 12.10) where it tallies well by means of ‫'ה‬‎ ‫תיבב‬ with our H which has several references to the Temple (1 K. 8.38, 42-43, 45). Finally it should be remarked that the comment in ec. 41-39(to. Gen. 13.2), citing? Ps) 108:37 ‫!)בהתףסכב‬‎ a ‫א‬‎ ‫יה צר‬

_is reflected.in 1 K. 8.53 ‫)םירצממ‬‎ ‫תא וניתובא‬ In 7, 85, the

‎‫של‬,‫יתברך שטו‬

homily

begins:

‫ביתכ‬‎

sII ‎‫ האמר ה' אל‬,) ‫ה עני‬

‫אי ך‬

174).

‫המ‬

| ‫ץראב‬.

oy

)ecin

‫בער‬

‫יהיו‬

‎‫למעלה‬

‎‫ וכו‬.‫ כהקביה‬1“ lellarapysi-sih ot ",B1 :8$ ‎‫ליהיי‬:‫ ול ם ע‬ons ‎‫מה‬ ‎'‫ וכו‬9?‫ יתברך שמו של הקב"ה ביקש לנסות‬. . .‫ ויאמר ה' אל אברם‬,‫מן ה ע נ ין‬. In TB the heading ‫ץראב‬‎ ‫ יהיו בער‬is missing and by its context the passage would appear to be a part of the section to ‫ימיב‬‎ ‫יהיו‬ ‎‫( אמרפל‬S11). But the arrangement in T (notwithstanding Buber’s remark in note 65, cp. also ,‫אובמ‬‎ pp. 120 and 165, bot‎+‫(בתס‬5 is more logical (the Mantua ed. of T is based here on a better Ms.), viz. the whole item is to our S (10a), and hence

the citation of Gen. 12.1 ‫)םרבא‬‎ ‫ רמאיו( 'ה לא‬as ‫ןינעה‬‎ yo ‫הלעמל‬‎ because the previous S (No. 9) ended accordingly at Gen. 12.9 (cp. above, p. 102). After this item we have (TB, §9) the homily 98 There is no reason for a new ch. in GR to Gen. p. 381, note to ch. 40, and p. 386, note to |. 14).

12.17

(see ed. Th.,

99 In Ms. Sassoon 641 (Cat. ‫דוד‬‎ bax, 11, 617b) the reading is: ‫ומש‬‎ ‫ךרבתי‬ ‎‫שלמלך מלכי המלכים שבקש לנסות וכו‬. 100 About the Y homily on ‫רייגתנש‬‎ ‫( רג‬T, §6, TB, §6) see infra, p. 106-08.

104

THE TRIENNIAL

CYCLE

‫‏ מס‬.sP 31.29 )'‫ פתח ר' תנחומא וכן‬,‫הי כתיםב צדיק בתמר יפרח‬ 8 ‫‏‬:dne ‫כך פתח ר' תנחומא בר אבא‬. . . ‫(ועל אברהם נאמר צדיק כתמר‬. This‫‏‬ Pet. fits in well with H to 5 10a (above, p. 103), and is further‫‏‬ ecnedive rof sti gnieb tuo fo ecalp ni eht noitces ‫‏‬ot ‫ויהי בימי‬ ‫ לפרמא‬asin TB. The real Pet. of‫ ‏‬.‫ א‬Tanh. to the latter S (No. 11)‫‏‬ is the one in TB, §7, T, §7, to be discussed farther on (p. 105).‫‏‬ From the above homilies (for some parallels see the Y cita-‫‏‬ tions in YTT, Nos. 62-65) the existence of an S beginning at‫‏‬ Gen. 12.10 seems to be well-established. Yet one could argue‫‏‬ that this Torah reading together with the suggested H from‫‏‬ 1 K. 8.37 ff. were meant for a public fast-day‫ תינעת( )רובצ ‏‬pro-‫‏‬ claimed by reason of a famine or other kinds of distress (cp.‫‏‬ 1 K. 8.37, M. Ta‘an. 3.5). Sermons were delivered on such‫‏‬ occasions, and hence the corresponding homilies were incor-‫‏‬

porated in the Midrashim to the Pent., although the particular‫‏‬ portion never formed a new S of TC. However, this is a sur-‫‏‬ mise that requires further concrete substantiation (for a dis-‫‏‬ cussion of the readings on public fast-days see infra, Vol. II).‫‏‬ SEDER

‫לך‬ ‫מ‬

‫ כהרלעוטר‬.NOOS

‫גוים‬

‫עילם ותדעל מ לך‬, Gen. ‫‏‬.1.41

Haftarah:

‎‫כים‬

‫ומל‬

2.4 ‫גוים‬

11

‫‏‬,NIT ‫טל ך ‏ שער‬

‫ המרפל‬sas‫‏‬

‫מי העיר ממזרח צדק יקראהו לרגלו יתן לפניו‬

‎‫’ כעפר חרבו כקש נדף קשתו‬ny ‎‫רד‬, ‫ י‬haiasI 31-2.14 21( ;sesrev 06 1 2822™ and A 2103). One may assume that there was skipping, viz. 41.6-7 were omitted because they really interrupted the trend of the prophetic lection; hence 11 consisted of 41.2-53

(10 verses). B 39 lists 41.2-14 (13 verses), but with vv. 6-7 skipped, it really had only 11 verses. A fragment of MY to our S has been published by Kober, 7. c., 43-44 (=ed. Zulay, pp. 22-23), but part III of the Kerobah, usually containing the indication of H, is missing (see also Zulay’s list). However, from the citation there (p. 44, top=ed. Zulay, p. 22, 1. 8) of Ps. 37.14 ‫)וחתפ‬‎ ‫ברח‬ ‎‫ (רשעים‬it may be inferred that Yannai

too had the same H since

the homily on this v. (to be discussed forthwith) is based thereon. Verbally the connection of H with S is only by means of the word ‎‫ גוים‬occurring in the initial verses of both (also ‫םיכלמל‬‎ 8

GENESIS:

SEDER

11

105

with ‎‫ מלך‬repeated 4 times in Gen. 14.1). Yet intrinsically Is. 41.2 ff. was of yore applied homiletically to Abraham and his victory over the four kings enumerated in our S. By means of

‎‫ אל תקרי העיר אלא האיר‬eht ecnetnes ‎‫ מי העיר ממזרח צדק‬saw denialpxe to refer to this Patriarch who illumined the world by his righteousness (cp. above, p. 63). He is mentioned explicitly in Is. 41.8 (ams ‫םהרבא‬‎ yr). Furthermore, keeping in mind the whole tenor of the Haftarot as encouragement and consolation of Israel, Abraham’s victory over his foes was taken as a parallel to the symbolic triumph of Israel promised in Is. 41.11-13 (cp. also the peroration, infra p. 111). Here we have a H that can be traced to a time prior to the destruction of the 2nd Temple. In TB, §7, T, §7, there is given a Pet. in the name

‎‫תשברנה‬

of R. Tanhuma

‫וק שתותם‬

‫ בלבם‬nam

on Ps. ‫וחתפ‬:37.14-15‎

‎‫חר בם‬

,'‫גו‬

‫ק שתם‬

‫ברח‬

‫(רשעים ודרכו‬

which verses are applied among others to the war entered upon by the 4 kings of our S. In GR, c. 41 (42).1, R. Levi also has his Pet. on Ps. 37.14. Now the citation of these verses from Hagiogr. is due to their tallying with the initial v. 0] H ‫)ןתי‬‎

‎‫חר בו כקש נדף ק שתו‬

‫כעפר‬, .sI .)2.14 nI noitcennoc htiw siht

homily there is the famous story of R. Eli‘ezer b. Hyrcanus who forsook his father’s farm in order to study under R. Yohanan b. Zakkai in Jerusalem. His father proceeded after a certain time to the capital to disinherit publicly his ‘truant’ son. He arrived on a Friday and on the succeeding Sabbath he became

reconciled with Eli‘ezer who was the preacher on that Sabbath in his master’s Bet-Hammidrash. The 5 was ‫לפרמא‬‎ ‫ יהיו ימיב‬and ₪. Eliezer’s Pet. was on ‫םבלב‬‎ sian ‫םברח‬‎ (Ps. 37.15). There is tor A running homily on our H is found in Midr. Agg. (ed. Buber, I, pp.

31-32): ‫אוה‬,‎ ‫'וגו הקדצ השעש‬, ‫םהרבאמ ביתכד ימ ריעה חרזממ קדצ והארקי‬, ‫הזו ןידה היה‬ ‎'‫עמדה לו בכל מקום שהלך וכו‬. esehT stnemmoc revoc .sI .7-2.14 .pC osla eht homilies on Is. 41.5-7 and 8-13 in GR, 0. 44.7 and 3 (see infra, p. 120).

2 ‫‏‬,BT 018: )‫ להורקנוס‬:‫באותה שעה הרכיבוהו (היינו‬. . . ‫מעשה ברבי אליעזר בן הורקנוס‬ ‫ אני‬:‫ אמר‬.‫‏ ונכנס לירושלים בערב שבת‬rettil( 6067008 ,‫ בבסטרנא‬:‫בניו בסטרנה (צ"ל‬ ,‫ המדרש‬aam ‫‏‬wa ‫ נכנס‬.‫ בשעה שיתכנסו כל הקהל‬,‫ אימתי‬,‫מרחקו אלא בשבת בבית המדרש‬ ‫‏‬...arew ‫ שהיה ר' אליעזר דורש ברבים על הכסא‬,‫ונכנסו כל ישראל כלימודן לשמוע הדרשה‬

.‫ווהי בימי אמרפל‬ ‫‏ כל‬ciD‫האושב‬

,‫ ב זה ה ענין‬:‫ אמרו רבותינו‬,‫ היה ר' אליעזר דורש באותה שעה‬pay‫‏‬ ‫‏‬sea ‫‏שי החור‬hsaT ‫פת חי ירי אל ירי ב ההריק גי‬

‫ ןינעה שיש שארב השרפה‬.‫ותוא‬

(By‫ ןינע ‏‬the section forming the S for the Sabbath‫‏‬

106

THE TRIENNIAL

CYCLE

no valid reason for doubting the genuineness of this tradition recording the beginnings of a famous scholar of his generation. Now his early education under R. Yoh. took place prior to 70; at the beginning of the Yabneh period R. Eli‘ezer was already one of the chief collaborators of his aged master (well-known is the story of how he and his colleague, R. Joshua‘ b. Hananyah, carried out their master from besieged Jerusalem in a coffin). If our process of correlating the homilies on a given 5 by means of the corresponding H be correct — and the whole investigation in this treatise is a running demonstration of the validity of this process — then we obtain valuable information about the age of the present H as antedating the destruction of the 2nd Temple, and consequently about the antiquity of the Triennial Cycle !#%3 STRUCTURE

1. Y Sermon.

OF HOMILIES

Itisstrange that the Geniz. excerpt from Midr.

Yel. (GS; 1,42; I-23) should not containsasy tem io our. 3: apparently the extractor overlooked it when skipping from one sermon to another (cp. also infra, note 212a). However, in the Tanhumas there are 2 Y homilies to this S. The first (TB, Lekh, %6, T, §6) begins as follows:

‎‫גר שנתגייר ערב הפסח כיצד אוכל את‬

‫ילמדנו רבינו‬

‎‫ ובית‬,‫ ואוכל פסחו לערב‬wab ‎‫בית שמאי אומרים‬

.‫ויהי בימי אמרפל‬

:‫כך שנו רבותינו‬

.‫פסחו‬

.'‫ וכו‬.)'‫ ח‬,'‫‏ ח‬,DNO '‫‏ הערלה כפורש מן הקבר (מ‬oy ‫הלל אומרים הפורש‬ This Hal. about a proselyte leads the homilist to the theme of the high standing of such a newcomer to Judaism in the eyes of God for choosing ‘‘to surrender himself to Him and accept is meant, cp. the frequent phrases ‫ןינעב‬‎ ‫ןינמ הממ ונירקש‬, and yo ‫הלעמל‬‎ ‫המ ביתכ‬

‎‫(הענין‬. In GR, 6. 41 (42).1, the account is curtailed: ‫ותודנל‬‎ ‫רחאל םימי הלע ויבא‬ ‎‫ והיה דורש זה הפסוק חרב פתחו‬. . . ‫ ומצאו יושב ודורש וגדולי מדינה יושבין לפניו‬,‫מנכסיו‬ ‎'‫ זה אמרפל וחבריו וכו‬,‫רשעים ודרכו ק ש ת ם‬. ereH eht gnihcaerp ‎‫ תס‬a htabbaS is not mentioned, but the verse (Ps. 37.14) of the Pet. tallies so well with

Is. ‫ותש‬:41.2‎ p ‫ףדנ‬‎ ‫ ןתי רפעכ רח וב שקכ‬as to render obvious the conclusion of the homily being a Pet. of a sermon to our S and H, fortified as the conclusion is by the parallel account in TB. % About this latter problem see the ‘discussion infra, Vol. III. infra, p. 472-3, with regard to the H to S 60.

See also

GENESIS:

the yoke of the Kingdom

SEDER 11

of Heaven”

‎‫ עליו עול (כמו בת"ה) מלכות שמים‬.)paS

107

‫)"יה"בקהל‬‎ ‫אב םילשהו ומצע‬

maharbA saw eht‘‘ rehtaf

of the proselytes’’, viz. their prototype by reason of his rejecting idolatry. Now ‘‘these wicked ones (the 4 kings) have come to contend with him. Woe unto them, for ultimately they will fall before him’’.%°° Herewith the homilist returns to the beginning of the S. This Y homily presents difficulties as to its underlying H. It offers no point of contact with the one from Is. 41.2 ff. I can only hesitatingly suggest another H, viz. Zech. 9.10: ‫בכר‬‎ ‫יתרכהו‬

‎‫ לגוים‬mby

‎‫ודבר‬

‫מלחמה‬

‫ קשת‬notna ‎‫וסוס מירושלים‬

‫מאפרים‬,

tallying verbally by means of ‫םיוגל‬‎ with initial v. of 5 (Gen. 14.1): 0°11 ‫ךלמ‬‎ (in the same manner as in the case of 11 from Is. 41.2, above, p. 104, as well as of the still third H with which 1% This expression is akin to the Arabic surrender, obey, hence Islam, the complete

‘aslama’ in the connotation of surrender or obedience of the faithful to Allah. But under no circumstances should this parallel be construed as evidence for the lateness of the Y homily, as if its author was aware already of Muhammedanism! Cp. R. Simon’s expression (GR, c. 16.1):

‎‫בשעה שהיה מושלם לבוראו‬.

tuobA( eht noisserpxe ‎‫השלים נפש‬, ot rednerrus s’eno

soul, 566 Mat. Straschun, Introd. to Finn’s ‫הנמאנ‬‎ ,‫ הירק‬p. XIV, note 7, and Zunz, Ltg. syn. Poesie, p. 641, No. 15). 51 ‫ ובאו הרשעים הללו להזדוונ‬,‫ ואברהם אבי הגרים‬,‫ כך אני מחבב את הגר‬:‫אמר הקב"ה‬

‫ ויהי בימי אמרפל‬,‫ שקרינו) בענין‬:‫ ממה שקראו (יותר נכון‬,‫ מנין‬,‫‏ שסופן ליפול לפניו‬dma ‫ ווי‬,‫ו‬.‫ל‬ This ending is based on the well-known Aggadah that wherever ‫ימיב‬‎ ‫ יהיו‬is mentioned trouble is meant. Cp. the long passage in GR, c. 41 )42(.3: ‫הז‬‎

‎‫ א"ר שמואל בר נחמן חמשה ויהי בימי‬.‫ צרה‬,‫ כל מקום שנ' ויהי בימי‬:‫מדרש עלה בידינו מן הגולה‬ ‎)‫ כשדים‬:‫ וכיון שבאו ברבריים (נ"א‬. . . ‫ לאוהבו של מלך‬,‫ מלחמה‬yw ‎,‫ ויהי בימ" אמרפל‬.‫הם‬ ‎'‫ ויהי בימי אמרפל וכו‬,‫ התחילו הכל צווחין ווי‬,)‫ לאברהם‬:‫לחודויג לו (היינו‬.

ereH ruo

homilist gives a different turn to this Aggadah by explaining ‫יהיו‬‎ as ‫ןה‬‎ ‫ל‬

‫יוו‬

‎‫שסופן ליפול לפניו‬. tI si suoiruc ot dnif tuhniirG ,LHS( ,IV 93 ,a eton )3 -revo looking this meaning of ‫גוודזה‬‎ as waging war, attacking, and seemingly taking the verb only in the sense of becoming related by means of marriage! Hence he naively remarks: ‫רמאמה‬‎ ovo ‫לע‬‎ ‫לבא לכ ןייעמה רמאמהב יחכונה קדצב אלפתי‬

‎?‫ במה נזדווגו לו בימי אמרפל‬,'‫להזדווג' לאברהם אבי הגרים וכו‬, ‫ והרשעים הללו באים‬:‫הזה‬. Griinhut thus promptly emends the Y homily as not belonging to our 5 (Gen. 14.1) but to S 10a (Gen. 12.10) containing the story of Sarah, declared to be Abraham’s sister, being taken to Pharaoh’s harem. Thus these wicked Egyptians intended to become related to Abraham (9 ‫גוודזהל‬‎ (‫ | םיאב‬11 Griinhut would have only turned to T, §9, end (cp. TB, §12, end), he would have found out the meaning of ‫גוודזה‬‎ here! A telling warning against the ready procedure of shifting of homilies from one place to another! (Cp. also infra, note 155.)

108

THE TRIENNIAL

the 2nd Y homily is to be correlated, trast to the war entered upon by the 14.2 nonbp wy), the prophetic battle-bow shall be cut off, and he nations’.

Such

8 11 extended

CYCLE

infra, p. 109). Also in con4 kings against the 5 (Gen. verse promises that ‘‘the shall speak peace unto the

from Zech.

9.10 to 10.1+12

(10

verses). Now in 9.11 we read of ‘‘the blood of the covenant’”’ ‎)‫ בריתך‬0713) which suggested the theme of a proselyte who was initiated into Judaism ,‫)רייגתנש‬‎ of course by circumcision =07 pa: ‘cp. Bét Hillel’s statement ‫הלרעה‬‎ ‫ שרופה( ןמ‬on Passover Eve. The homilist needed this item in order to lead down to his topic about the great merit of proselytes whose prototype Abraham was ‫)םירגה‬‎ (‫יבא‬. This Y homily is isolated here, with no continuation found in the Tanhumas. The Pet. of R. Tanhuma, following it immediately (TB, §7, T, §7), on Ps. 37.14-15 is based on the H from Is. 41.2, as pointed out above (p. 105). The tenor of this Pet. is that Amraphel and his allies introduced war for the first time to the world. ‘‘You began with the sword, and it will enter in

your own hearts” ‫)וחתפו‬‎ ‫םלועב ואבו‬, ‫דעש וישכע אל התיה המחלמ‬ mondo wy (‫ונייה‬:‎ mondo ‫תושעל‬‎ ‫לפרמא וליחתה‬, ‫ברחב 'נש יהיו ימיב‬,

‎‫ תבוא החרב‬,‫ אתם פתחתם בחרב‬,‫ רשעים‬:‫ אמר להם הקב"ה‬.)'‫ ב‬,‫בראשית י"ד‬ pada ‎‫ שנ' חרבם תבוא‬,‫בלבם של אותם האנשים‬.( No Y homily, based on the old 11 from Is. 41.2 ff., has been preserved. However, there exists a second Y item to our S which presupposes a still third 11. It reads (T, Lekh, §8): ‫יהיו‬‎

‎‫ שיצא‬NIT ‎‫ מה‬,‫ לעבדו במתנה‬ooy ‎‫ הכותב כל‬:‫ילמדנו רבינו‬

.‫בימי אמרפל‬

‎‫ ואם שייר‬,‫ הכותב כל נכפיו לעבדו יצא לחירות‬:‫ כך שנו רבותינו‬‎‫תוריחל‬. ‎‫ רבי שמעון אומר לעולם הוא בר חורין עד‬.‫קרקע כל שהוא לא יצא לחירות‬ ."‫"* וכו‬%.‫ אחד שבהן‬dnep ‫‏‬nip ‫ כל נכסי נתונין לפלוני עבדי‬:‫שיאמר‬ 36 The first two editions have the reading: ‫ןהבש‬‎ ‫ תחאמ אוברמ‬pin in accordthis Hal. emanates. Only since ed. Mantua, 1563, the variant ‫ןהבש‬‎ ‫ ץפחמ תהא‬yin became prevalent. The latter is apparently due to a Ms. which the Mantua editor used (see his introd., and cp. Buber, TB, ‫אובמ‬‎ ,163 ff.). Paying no attention to the evidence of the early editions, Ginzberg (GS, I, 456, No. 10) readily states that the

ance with the wording of M. Peah 3.8, wherefrom

Y preacher purposely changed the Mishnah style ‫)הנשמה‬‎ pwd ‫הנש‬‎ ‫ השרד וז‬bya ‎"‫ (וכתב חוץ מחפץ אחד וכו‬ni redro ot tif ni htiw eht gniwollof yrots nierehw eht slave, supposedly the sole legatee of the estate, turned out to be the sole article bequeathed to the son of the departed, and hence the former became

GENESIS:

SEDER

11

109

This Y has no connection with the H from Is. 41.2 ff.; to say that the mere word ‫ידבע‬‎ in 41.8 suggested the legal question about bequeathing one’s estate to one’s slave, would afford a very slight point of contact. The climax of the Aggadah is that God purposely embroiled the four kings with the five, in order that ultimately Abraham should conquer the former after their victory over the latter and obtain all their wealth ‫ה"בקה‬:)‎ ‫ךכ רמא‬ ‎,‫מנין‬

,‫ממונן‬

‫ויטול את‬

alal sstab

:)eiof

)ps

‎‫המלכים‬

=)

‫חורו‬

)eret

‎"‫וד‬

‎‫ ויהי בימי אמרפל‬,‫ממה שקראו בענין‬. ( sihT sdnopserroc ot eht tnemmoc in GR, 6. 41 (42).2: ‫תובשחמ‬‎ ‫ םושמ 'ר ןובא המהו אל ועדי‬Ws

an

‫סחניפ‬‎ ‫'ר‬

‫הלא‬‎ ‫)ב"י המל לכ‬, ‫'ד‬, (‫ ותצע יכ םצבק רימעכ הנרג הכימ‬wan ‫אלו‬‎ ‫י'י‬

‎'‫ ויהי בימי אמרפל וגו‬,‫ כדי שיבואו ויפלו ביד אברהם‬.pc( ,arfni eton .)801 Here we have a valuable clue to look for a 11, as the basis of the Y homily, in this section of Micah. Now in Mic. 4.11 we read: ‎‫ רבים האומרים תחנף ותחז בציון עינינו‬17°0) ‫ועתה נאספו עליך‬, yltnedive

the initial v. of the H required here, tallying with ‫ךלמ‬‎ ‫לעדתו‬ ‎‫ גוים‬of 5 (Gen. 14.1), just as the first H (Is. 41.2) tallied verbally by means of o1'(and likewise the suggested second H from Zech. 9.10, see above, p. 107). This new H probably extended from Mic. 41.11 to 5.6 (10 verses). Therein is mentioned ‘the land of Nimrod’ (5.5) which is the same as Shin‘ar (see Gen. 10.9-10), the dominion of Amraphel (Gen. 14.1), thus affording another point of contact between S and H. Now in 4.13 reference is made to devoting ‘‘their substance and gain ‎)‫ (חילם ובצעם‬otnu eht droL fo eht elohw .”htrae sihT evag eht his property together with the whole estate. However, it is strange that here a ‫השעמ‬‎ should be cited in support of R. Simon’s view, although this was a minority view and not accepted as a binding Hal. (see Gittin 9a, top: ‫פ"עא‬‎

‎‫שקילס רבי יוסי את ר' שמעון הלכה כר' מאיר‬. ( tI rehtar smees ot em taht eht tnairav readings in T reveal the existence of some lacuna; R. Simon's opinion was of course quoted as in M. ‫)םהבש‬‎ ‫ דחאמ אוברמ‬pin), and then there followed an

Amoraic statement ending with ‫ןהבש‬‎ ‫ ץפחמ דחא‬pin, in accordance with the passage in Yer. Peah III, 18a, top (cp. also Babli B. B. 150a, top): ‫םשב‬‎ ‫'ר אסי‬ ‎‫שיויר‬ ‫גופו‬ ‫ אגי אומר‬,‫כלום‬.‫) לא עשה‬smop( o‎e ‫טל‬ r ‫ מ‬wa ‎‫ר' אלעזר‬. This is an enlargement of the anonymous Hal. in the M., where the exclusive item of the legacy has to be land ‫)אוהש‬‎ ‫ רייש( עקרק לכ‬,in order to include also movables. The explanation for this enlargement of the law: ‫רייש‬‎ )151 ‫ רמוא‬738 is perfectly illustrated by the story (‫)השעמ‬‎ wherein the slave in person becomes the object excluded from the legacy.

110

THE TRIENNIAL

CYCLE

homilist the suggestion for the starting-point of the Y homily dealing, in reverse manner, with a human master bequeathing all his property ‫)ויסכנ‬‎ (‫ לכ‬to his slave. In illustration of the law that the slave is not manumitted by the legacy, if one movable object is excluded from it, the story is cited concerning the last will of a Jew dying abroad while his son was studying in Palestine. Herewith the homilist very skilfully introduced a parallel to the following climax of the Aggadah as reflected in the v. of

H (Mic. 4.12: ‫ותצע‬‎ wan ‫אלו‬‎ ‫ ! המהו( אל ועדי תובשחמ 'ה‬Just as the slave did not understand his late master’s stratagem, and thus faithfully collected the latter’s belongings and returned with them to Palestine for the son to pick out one object, this article turning out to be the very slave with all his supposed inherited possessions, so these 4 kings ‘‘did not know the thoughts of the Lord, néither understand His counsel, for He hath gathered them as the sheaves to the threshing-floor’’ (Mic. 4.12), viz. by embroiling them with the 5 kings only finally to be defeated by Abraham. Thus this Y homily is a fine example of the homiletic skill of its author who utilized the different H from Mic. 4.11 ff. In its present form T, $8, may be touched up as to style; it has also some lacunae (such as pointed out in note 106, and also the omission of citing Mic. 4.12 as in GR, c. 41 (42).2, above p. 109). See the reconstruction in SHL, VI, 40b, No. 13. But its genuineness as emanating from Midr. Yel. (cp. ‘Arukh,

8. v. ‫קתייד‬‎ ‫לפרמא‬: ‫ ונדמליבו( יהיו ימיב‬cannot be doubted.1°7 In this homily there is already woven

from Hagiogr. (Koh. 2.26: ‎‫ולכנוס‬

‫פאוף‬ ‫ל‬

tallies with

Mic,

‫תע‬‎ ‫דו‬

yap ‎‫ולחוטא נתן‬

.4,11-12

‫ וינפל ןתנ המכח‬aww ‫םדאל‬‎ ‫יכ‬

‫(ושמחה‬

(ya

in a corresponding v.

hcihw sah

‫אל‬‎ noms.

eo

emos

labrev

a

AnD).

The remainder of T, §8 (from ‫המחלמ‬‎ wy to pony (‫דלונ‬‎ ,is Aggadic exegesis (cp. the Y citations in YTT, Nos. 68-69).

There follows

17 The remarks in GS, I, 457, top, about the supposed lateness of this 2nd Y homily as against the 1 stone (above, p. 106-08), have no cogency whatever; the whole problem involved in them, as due to different Haftarot, has not been realized at all. Nor do I comprehend how the story about the legacy, so skilfully woven into the drift of the Aggadah, is “but another version of the story in Cant. R. 1.31 (to v. 4)’’ where the whole point and moral involved are quite different.

GENESIS:

SEDER

11

111

(TB; ‎‫קמנו‬

Sil al 89) waePets, introducing “Ps¥ 44.64 ni ‫ןנרצטרב‬1‎ 0121 ‫בשמך‬, which v. has stylistic affinity to Mic. 4.13:

‎‫רבים‬

‫עמים‬

piN

.imiT

‎‫ברזל ו‬

:Me

lc )eia

)2

seT )skni

)nnlAé“

‎‫ומומ‬

Lastly there is the peroration (TB, §12, end) that just as Abraham was helped by God in his. battle, with his enemies, so his children will be helped ‫)תומואה‬‎ pony. ‫לארשי‬‎ AN ‫םיכלמ‬,‎ ‫המ םהרבא וגוודמנ ול 'ד‬

‎‫ מה אברהם‬.)'‫ ב‬,'‫ארץ (תהלים ב‬, :‫מַלפִי‬.‫ יתיצבןי‬,wv ‎,‫עליהם‬- ‫לעשות המוניה‬ ‎‫ לעתיד לבוא‬,‫אף הקב"ה נלחם לישראל‬.:,‫ שונאין‬oda ‎‫ ונלחם לפניו‬.‫? הקב"ה‬ye

‎‫ההם כיום‬

‫בגוים‬

‫ שנ' ויצא ה' ונלחם‬,‫ מלחמותיהם‬:‫"יוצא ונלחם‬.‫הקב'ה‬

‎‫ קרב‬avo ‎‫(הלחמו‬. ehT tsal .v .hceZ( )3.41 seillat niaga yb snaem of ‎‫ גוים‬with S and H (Mic. 4.11). In T, §9, end (also in Ms. 2, see Buber’s notes 140-142), the conclusion is somewhat differ-

ent: ‫שגרתהל‬‎ ‫ לכ םיכלמה‬pony ‫לארשיל‬‎ ‫םיכלמ ףא‬, ‫םהרבא ונוודזנ ול 'ד‬ ‎‫ מה אברהם‬. . . sap ‎‫ואומר יתיצבו מלכי‬ 3)

GS ‫א"מ‬,‎ (‫היעשי‬

pos

‫חרזממ‬‎

‫ריעה‬

...‫גוים‬ ‫ימ‬

‫'נש‬

‫ שנ' למה רגשו‬,‫עליהם‬

‫ןיאנושב‬,

‫ה"בקה םחלנו‬

NX.

' Here the initial v. of the H from Is. 41.2 is inserted which would make it also the peroration for the sermon based on this H, a possibility that can be readily admitted as Zech. 14.3 tallies also with Is. 41.2 by means of ‫םיוג‬‎ (cp. also Is. 41.12 ‫ךתמחלמ‬‎ ,‫ישנא‬ see above, p. 92).17 2. Other Homilies.

In JTS Ms. to our S (infra, H. pt., p. 156-7)

there is a homily on Prov. 28.2: 0782) ‫הירש‬‎ O° 17 YON ‫עשפב‬‎ ‎‫יודע כן יאריך‬ ,02°7 eht tsrif flah fo eht .v gnieb deilppa ot Amraphel

and

his allies and

the second

to Abraham

‫)םדאבו‬‎

‎‫ שנ' אני בינה‬,‫ מלבו עד שלא נתנה תורה שנקרית בינה‬ynap ‎,‫ זה אברהם‬,‫מבין‬ ‎‫ ימים‬,‫ יודע כן יאריך‬. . . )‫ "ד‬,'‫(לי גבורהּ (משלי ח‬. sihT ylimoh si -rec tainly connected with 11 from Mic. 4.11-12 ‫םיבר‬...)‎ on ‎‫ ;(והמה לא יד עו מחשבות ה' ולא ה בינו עצתו‬ni tsartnoc ot eht 4 kings who did not understand God’s purpose (as developed in the Y homily, T, §8), Abraham was a man of understanding and knowledge. Prov. 8.14 is also woven in, having as its begin-

ning

mx ‫ע‬‎ ‫( יל‬in contrast +0 ‫ות‬‎ ‫אלו( וניבה ע צ‬

Finally the items in GR, c. 41 )42(.1-2, are to be discussed. The Pet. of R. Levi (c. 41 (42).1) on Ps. 37.14 has been dealt with above (p. 105). There follows the Pet. of R. Samuel on 7a By the way, Ps. 2 (0°12 ‫ושגר‬‎ (‫ המל‬could well have served as the Mizmor for the Sabbath when our present S was read, just as it seems to have served as such for the Sabbath when S 9 was recited (see above, note 85).

112

THE TRIENNIAL

CYCLE

Koh. 5.15: ‫לומעיש‬‎ ‫ ול‬pam ‫המו‬‎ ‫ הז הער הלוח לכ תמוע ש ב א ןכ ךלי‬on ‎‫לרוח‬. This homily seems to be connected with H from Mic. 4.11 ff., tallying by means of ssw with ‫ונצראב‬‎ ‫) יכ אובי‬5.4-5(. There is cited in this Pet. R. Abin’s comment that just as Abraham had his affair with the 4 kings, so his descendants will have their experience with the 4 dominions that subjected them ‎)‫ מלכיות‬yan). Lastly, there is quoted R. Pinhas’ comment in the name of R. Abun about God’s stratagem in embroiling the 4 kings with the 5, citing expressly a v. from this H (Mic. 4.12). Herewith this Pet. is completed by returning to initial v. of S (Gen. 14.1).7°° Thus the 2 Petihtot in GR are to be correlated with the 2 different Haftarot, Is. 41.2 and Mic. 4.11 respectively. The further homilies in GR, cps. 41)42(-43, need not be traced here as several of them are of an exegetical nature and hardly form a part of the sermon. It should only be remarked that the item to Gen. 14.14 (c. 42(43).1), introducing Ps. 112.7-8 ‫)העומשמ‬‎ ‎‫ייר א‬ ‫ רעה לא‬dna ‎‫(סמוך לבו לא יירא‬, si detcelfer ni eht H

from Is. 41.2 8. ‫)יכנא‬‎ ‫יכ ךמע‬ ‫ נא ריתרזע‬11.13

6

‫ ל ת ארי‬,‫ א‬41.10,and

SEDER

‫לאמר אל תירא אברם‬

‫א‬‎ ‫רית‬

‫לא‬

‫ בס‬intra, pe 120)‫‏‬

‫זה‬

‫ב מח‬

2

‫אחר הדברים האלה היה דבר ה' אל אברם‬

‫אנכי מגן לך שכרך הרבה מאד‬, Gen. ‫‏‬.1.51 Haftarah: pros (10 verses; so the skipping is 1.1-9+17 (10 to be preferred

‫ןב‬‎ ‫ ז ו ן והיעשי‬,‫ ח‬Isaiah 1.1-8, skipping 600 343 Bodl. 28227). B 39 lists Is. 1.1-17, but again not indicated in this Ms; hence H evidently was verses). However, the ending of H at 2.2-3 is by reason of the peroration discussed infra (p.

18 Some texts have: ‫'וכו‬‎ ‫ סחנפ םשב 'ר ובייא פ ת ח המהו אל ועדי‬,‫ 'ר‬as if this forms a new Pet., but Ms. London: ‫ןובא‬‎ ‫ 'ר סחניפ א מ ר םושמ 'ר‬is more correct since otherwise the Pet. of R. Samuel is lacking its conclusion (see Theodor’s just remark, p. 399, note to |. 6). This inference becomes the more evident from our investigation here which demonstrates how a verse from Hagiogr. (as a rule) is cited in the Pet. tallying with the corresponding H (in the present case Koh. 5.15 with Mic. 5.4-5). A Pet. would not begin with a v. from the very

H to the S.

That

R. Abun’s

comment

was

woven

into the Y homily

about the legacy to a slave, has been shown above (p. 109).

GENESIS:

118).

SEDER

12

In A 2103 only 1.1-4 are preserved.

113

Yannai in his Kerobah

to this S also had Is. 1.1 as the initial v. of H (Zulay’s List; see now his ed. of Piyyute Yannat, p. 25, 1. 34). The verbal connection of 11 with 5 is by means of ‫ןוזח‬‎ and ‎‫( במחזה‬also 129 ‫'ה‬‎ ‫ יכ‬in Is. 1.1 has stylistic affinity to ‫'ה‬‎ 727 here), but intrinsically there is hardly any contact, except that in Gen. 15 Abraham is promised offspring and in our H there is the complaint (Is. 1.2): ‘Children have I raised,’’ etc. A different H is given in C 3 where only the end is preserved, viz. Is. 40.21 skipping to v. 31. Obviously the H began at 40.10:

‎‫הנה אדני אלהים בחזק יבוא וזרועו מושלה לו הנה שכר ו אתו ופעולתו לפניו‬, tallying with ‫דאמ‬‎ ‫ ש רכ ך הברה‬in Gen. 15.1. This H would thus consist of 13 verses (40.10-21+31), but probably vv. 1920 were left out as merely illustrating in detail the manufacture of idols; hence the H is reduced to 11 verses in accordance with

the usual length of TC Haftarot of about 10 verses. (In Festskrift Simonsen (=FS), p. 78, where the late Dr. Abrahams published fragm. C 3, for Is. XI, 21 and XI, 31 read of course: 71 ‫ה‬‎ xis 534)* This H, in addition to the above verbal tally with S, has a fine point of contact in v. 26 (although belonging to the skipped part): “Lift up your eyes on high and see: who hath created these? He that bringeth out their host by number ‫)איצומה‬‎ ‎‫ (ב מפ פר צבאם‬dna htellac meht lla yb ,’eman sa tsniaga eht inability of a human being to count the stars (Gen. 15.5: ‫אנ‬‎ van

‎‫אותם‬

‫ לס פור‬nioS xo ‎‫(השמימה וס פ ור הכוכבים‬. STRUCTURE

0

5

1. Y Sermon. With the first 11, which seems also to be indicated in AB, c. 14 (see infra, p. 120-21), can be correlated the following Y homily (TB, Lekh, §13, T, §10):

‎‫ העולה על מה היתה‬:‫ ילמדנו רבינו‬.‫אחר הדברים האלה היה דבר ה' אל אברם‬ ‎‫ תעשה ועל מצות לא‬oym ‎‫ העולה באה על‬:‫ רבי ישמעאל‬wm ‎‫ כך‬.‫באה‬

."‫ וכו‬,‫רבי שמעון בן יוחאי אומר על הרהור הלב‬

.‫תעשה‬

19 Thus the answer is introduced in T and in Ms. Rome 2 (see Buber’s note 144) which would be a modification of the usual introductory formu a ‎‫ שנו רבותינו‬.27 BT sah ylno ‎‫ר' ישמעאל אומר‬, suht gnitseggus eht :gnidaer ‎‫] שנו‬34 ‎‫ רשב"י אומר‬. . . ‫רבותינו] ר"י אומר‬. .R s’leamhsI weiv ereh si a .raB ni amoY ,a63

114

THE TRIENNIAL

CYCLE

The starting-point is to be found in Is. 1.11: ‫םיללא‬‎ na ‫לרוע‬‎ hence the Hal. question and answer as to the kind of transgression to be atoned for by a burnt-offering. Although there was skipping in this H after v. 8 or 9 (above, p. 112), yet the homilist could make use for his purpose of v. 11 as being within the confines of portion just read (cp. also above, note 71, and p. 86). Developing the view of R. Simon b. Yohai that an ‘Olah has to be offered up for mental doubting ‫)בלה‬‎ (‫ רוהרה‬the Aggadist connects it with Abraham who had compunctions lest his victory over the 4 kings had already exhausted. his future reward. Hence he had to bring a burnt-offering. Another thought is added, more favorable to Abraham’s he worried lest among those killed by him and the battle were righteous people. God, however, that the slain were worthless (‘thorns’)? and great reward was still in store for him, as stated

character, that his helpers in reassured him that his very in the initial v.

of S (Gen. 15.1). Herewith ends the first section of the present Y sermon. The above analysis, laying bare the connection with the H from Is. 1.1 ff., at once disposes of Griinhut’s theory that, because of the reference in the homily to Gen. 22.2 ‫ה"בקה‬:)‎ ‫ל"א‬

‎'‫ שנ' קח נא את בנך וגו‬,‫ עולה אתה צריך להביא‬,‫כיון שהרהרת אחרי‬, ( eht Y really belongs to Gen. 22 having been erroneously transferred here.t Of course, Gen. 22.2 is only cited here because it conbottom, where it is attributed to R. ‘Akiba: ‫אל‬‎ by) ‫השע‬‎ ‫ הלוע האב אלא לע‬pr ‎‫לעשה‬

‫שניתק‬

‫תעשה‬

ees( .soT

.neM

.)21.01

.R

.miS .b

s’iahoY

noinipo si osla

mentioned in Lev. R. 7.3 (see Buber’s notes 144-45, and cp. also about R. Ishmael’s statement GS, I, 457, No. 11). m0 These ‘thorns’ are also alluded to farther on in TB, §19 (infra, p. 117).

ut SHL, VI, 43b, note 5: np ‫רמאיו‬‎ ‫ הלאש הכלהב םייסמו ךכיפל‬ow ‫אצמנ‬‎ ‫ינפלו הז‬ ‎‫ העקדה לכאן? ע"כ נראה שהמאמר‬yap ‎‫ אבל מה‬,)‫ כפי הנוסח בת"ה‬:‫נא את בנך את יחידך (היינו‬ ‎‫ וירא‬wap‘ ‎‫ הדברים‬sna ‎‫ ממקומו ויש לתתו על‬.wov grebzniG ,SG( ,I ,754 .oN )11 follows suit by advancing the same theory as his own: ‫תאזה‬‎ ‫רעשמ ינא השרדהש‬ ‎"‫ הסופרים שהחליפו הסדר וכו‬wam ‎‫ על ידי‬,'‫ א‬,‫ לט"ו‬,'‫ א‬,‫ מבראשית כ"ב‬,‫נעתקה ממקומה‬. llA this ready shifting of the Y homilies from one place to another (turning at the same time the poor copyists into scapegoats for sins not committed) is due to the unawareness of the crucial point that the particular Y item was based on the respective

H.

Quite a different

H was

read to Gen.

22 (S 19, infra

p. 173), and hence our Y homily could not at all be correlated with it! ‘See also infra, note 155.

GENESIS:

SEDER

12

5

tains the sentence ‫ה‬‎ ‫ ל ע ו ל‬ow ‫והלעהו‬‎ in illustration of Abraham’s atonement for his ‫בלה‬‎ ‫( רוהרה‬his actual ‘Olah was the substituted ram, Gen. 22.13: na ‫תחת‬‎ ‫ הלועל‬andy). But this is not the main point here, but rather his mental doubting about his reward, just as the concluding part of the homily puts his concern about the future reward in a more favorable light as due to his scruples about having possibly done away righteous people. The passage from ‫"וכו‬‎ ‫ התא אצומ םהרבא‬to ‫ךנב‬‎ ‫ חק תא‬is indeed found in the Y citation in YTT, No. 104, to Gen. 22.1 where ‫םירבדה‬‎ ‫ יהיו רחא‬is also explained as ‫םירבד‬‎ ‫( רחא ירוהרה‬cp. GR, c. 55.4, and c. 44.5 to our S here).

But characteristically

in this Y item the legal point about ‘Olah is woven inside ‫)הלוע‬‎

‎‫באוכה‬

‫הלאי‬

)eerG

‎‫על‬6 ei

ap

ie

)sea

whereas here the latter is placed at the head as Y question and answer due to the connecting H here! But another Y homily to our S is given in the Geniz. excerpt (GS, I, 42-43):

‎:‫ כך שנו רבותינו‬.‫תבשילין‬

]yaa ‎‫ ואיזה הוא‬:‫הלכה‬

.‫אחר הדברים האלה‬

‎‫ מביא דג וביצה] שעליו‬,‫יום] טוב שחל להיות ערב שבת עושה עירוב [תבשילין‬ ‎.'‫ וכו‬,)'‫ א‬,'‫ תבשילים (עיין מ' ביצה ב‬wo ‎‫שהן‬ There is no connection in this homily about ‘Erub with either of the above Haftarot (above, p. 112-13), anda third one has to be ascertained. As pointed out above (p. 92), a Y topic about ‘Erub can only be accounted for by a H containing the verb ‎‫( ערב‬in whatever meaning), which afforded the homilist a starting-point for his theme. In the present case, it seems to me, the underlying H was Jer. 31.15: ‫העמדמ‬‎ ‫הכ רמא 'ה יענמ ךלוק יכבמ ךיניעו‬

‎‫לפעולתך‬

‫שכר‬

‫כי יש‬, gniyllat htiw ‎‫הרבה מאד‬

‫ שכרך‬ni .neG

15.1 (just as in the case of the 11 from Is. 40.10, above, p. 113). This H probably extended

from 31.15

to 19-+22-25

and a last

verse of ‘happy ending’ such as 35 or 36" (thus 10 verses; vv. 20-21 were skipped as interrupting the flow of the prophetic lection). There is an intrinsic connection between S and this 12 Tn GS ‫תוצמ‬‎ is also inserted before ‫בוריע‬‎ but the masc. militates against this insertion.

31 ‫‏‬,YV 63: ‫מלמעלה ויחקרו מוסדי ארץ למטה גם אני אמאס בכל‬

‫זר ע ישראל‬

‫זר עך‬

ro ‫‏‬wD

‫ימדו‬

‫אם‬

dluow evah na ytiniffa ot eht ’fi‘ tnemetats ni ‫‏‬.neG 5.51: ‫ נא‬van‫‏‬

‫‏‬mm ‫א ם תוכל לספור אותם ויאמר לו כה‬

‫וספור הכוכבים‬

‫ה ש מ ימה‬.

116

THE TRIENNIAL

CYCLE

H in the promise to Abraham that although his seed will be subjected in a foreign land, it will subsequently return (Gen. 15.13-16: ‫הנה‬‎ ‫ רודו( יעיבר ובושי‬parallel to the consolation of ‘Rachel weeping for her children’ that they will return from the enemy country to their own boundary (Jer. 31.15-16: ‫ובשו‬‎ ‎‫ וש בו בנים לגבולם‬. . . ‫(מארץ אויב‬. woN ni .reJ 52.13 ew :daer

‎‫לי‬

‫ער בה‬

‫ושנתי‬, ecneh eht noitseggus ot eht tsilimoh ot nigeb

his theme with a Hal. question and answer about !‫בוריע‬‎ Then the Aggadah is quoted that Abraham observed all the minutiae of the law including ‘Erub Tabshilin. Herewith the fragment breaks off (GS, I, 43, cp. infra, note 212a) owing to the lacnna between its 2 leaves, and the end of this Y homily is not preserved. One may surmise (see TB, $14, T, §11, to be discussed forthwith) that the conclusion was to the effect that, because Abraham kept the Torah, God assured him that his reward would be very much ‫)דאמ‬‎ ‫ ךרכש( הברה‬,thereby reverting to the initialiv. OfounS.

We have thus the first sections of 2 different Y sermons based on 2 different Haftarot (Is. 1.1 ff. and Jer. 31.15 ff. respectively). In examining their continuations, as found in TB and T, we shall have an instructive example of the eclectic procedure of the redactors of the versions of this Midrash. The homily in TB, %14 (T, §11), introduces Prov. 2.7: ‫ןופצי‬‎ on ‫יכלוהל‬‎ ‫ הישות ןגמ‬,‫ םידשיל‬tallying on the one hand with Gen. 15.1 by means of ‫ןגמ‬‎ and, on the other, with H from Jer. by means of on ‫יכלוהל‬‎ (viz. with Jer. 31.20: nd ‫ל‬‎ ‫ ה‬,‫ ךרד‬although this v. was probably skipped, but see also infra, note 115). The theme of the homily is the same as that of the Y item in GS, viz. that Abraham kept all the minutiae of the law including ‘Erubé Tabshilin. For all we know, the whole Aggadah here may have originally been part of this Y item; only since in the Tanhuma versions the other Y homily (TB, §13, T, §10, above, p. 113) was placed at the head, hence the former was modified so as to be a sort of continuation of the latter which in reality it 15 not (the real continuation beginning at TB, %18, T, §14, as will be shown forthwith). There follows (TB, §15, T, §12) the item introducing another v. from the Hagiogr. (Prov. 11.18): ‎‫אמת‬ ‫ שכר‬SIPA nay ‎‫שקר‬ ‫ רשע עושה פעולת‬hcihw .v seillat

GENESIS:

SEDER

12

117

avant with ovandiwith Ha ‫תולה‬‎ ‫ ע‬Diels) wes Jers 31.15( Here the theme is Abraham’s noble quality of hospitality for which he was promised God’s reward (cp. also infra, p. 119). Another trait of the Patriarch, viz. forbearance, is pointed out in TB, $16, T, §13, which is introduced by the frequently employed formula: ‫ןינעה‬‎ ‫ ביתכ הלעמל ןמ‬.‫ המ‬In this manner a whole section from the previous S (Gen. 14.14 ff.) is Aggadically interpreted in TB, §$16-17, T, §13, with which cp. the Y citations in YTT, Nos. 70-73 (infra, 11. pt., .‫כ‬‎ 296-98). And now the real continuation of the Y homily based on H irom Is: 1.1 if: (1B, $13; T, $10) commences. There is introduced (TB, $18, T, §14) a verse from the Hagiogr. (Ps. 89.20):

‎‫לחסידיך‬

‫ב חזון‬

‫ אז דברת‬gniyllat htiw ‎‫ ח ז ו ן ישעיהו‬hcihw ni sti

turn tallied with ‫הזחמב‬‎ in Gen. 15.1. The next homily (TB, $19, T, $15) resumes the theme of the first section of this Y sermon, viz. that Abraham had fears lest he had already forfeited his reward

to come.

Two

verses are introduced,

‎‫אדם מפחד תמיד ומקשה לבו יפול בר ע ה‬ ‎‫ובוטח‬

‫מר ע וכסיל מתעבר‬

Prov.

28.14: ‫ירשא‬‎

dna« .vorP :61.41 ‎‫חכם ירא‬

101“ eht( labrev seillat dedeen era -pus

plied by my 7 and ‫ער‬‎ with Is. 1.4 ‫םיערמ‬‎ .(‫ ערז‬The thought is developed here that Abraham was concerned about the possible evil consequences of his having killed some of Shem’s descendants, but he felt reassured when Malkisedek (identified with Shem) pronounced his blessing over him (Gen. 14.19). Another point is added (missing in T, %15( that Abraham feared lest by his victory over the 4 kings he broke the Noahidian law forbidding bloodshed (Gen. 9.6), but God reasured him that he “uprooted the thorns’’ (the worthless) and hence, on the contrary, deserved much reward ‫)אלא‬‎ ‫םהרבא‬, ‫היבקה לא ארית‬: ‫לא‬

‎‫ שפניתה‬:'‫ שאתה עקרת את הקוצים; בכ"י רומי א‬,‫שכר הרבה אני צריך ליתן לך‬ ‎‫(כרמי מן הקוצים‬.

ehT ”’snroht‘‘ evah osla neeb denoitnem ta eht

end of the Y item (see above, note 110). The above analysis of Tanh. has thus revealed the eclectic procedure adopted by the redactors. There were at their disposal 2 Y sermons based on 2 different Haftarot. Of these there was placed at the head one section only containing the Hal. question and answer. But as a continuation there was incorporated first the part belonging really to the other Y sermon

118

THE TRIENNIAL

CYCLE

(based on H from Jer. 31.15 ff.), and only subsequently is there a return to the first Y sermon (based on H from Is. 1.1 ff.) whose initial portion commenced the sections to our S in Midr. Tanhuma. The same eclecticism becomes evident from the peroration (TB §19, end, T, §15, end). Where it begins the theme of fear of sinning is continued. ‘God says to Israel: In this world you are concerned about the sins, but in the future one there will be trembling excitement about God’s good’ (weaving in Hos. 3.5: ‫ובוט‬‎ ‫ ודחפו( לא 'ה לאו‬,which is explained to mean the Temple by reason of ‫הזה‬‎ ‫( ה רה בוטה‬Deut. 3.25). Here evidently an allusion is made to the conclusion of H from Is. 1.1 ff., viz. 2.2-3 (above, p. 112); ‫תיב‬‎ ‫היהו תירחאב םימיה ןוכנ היהי רה‬ ‎"‫ה‬ "‫ לכוי ונעלחי אל חר‬. "‫חי‬: mehT ehti :noitarorep sedulcnoc with an enumeration of the things destined to come from Zion ‎)‫ עזר מציון‬. . . ‫מציון‬ ‫כה‬ . .‫ר‬ .‫ב‬ ‫הון‬ ‫(ישועה מצי‬, gnihsinif htiw a wen

‘happy ending’: ‫ןויצמ‬,‎ ‫ה"בקה ףא םלועל אבה ינא ךרבא תא לארשי‬: ‫רמא‬ ‎‫מצין‬

'‫ה‬

‫יבר כך‬

sW ‎‫ שכן דוד‬os( ni .)BT

woN hguohtla eht

allusion to Zion would pertain also to the last v. of this H (ls. 2.3: ‫הרות‬‎ ‫ןויצ אצת‬ 1D), the emphasis ‫סת‬‎ blessing rather con-

nects this finish ‫)'וכו‬‎ ‫ רמא( ה"בקה‬with the other Y sermon based on Jer. 31.15 ff. by reason of v. 22. Indeed the additional ending in T and in Ms. Rome 2 (see Buber’s note 191) after the above

passage is: ‫שדוקה‬‎ ‫ןויצ 'נש ךכרבי 'ה הונ קדצ רה‬, ‫ ךרבא תא‬,‫ ינאו‬thus citing expressly this v. from the H! (About the weaving in of Jer. 31.22 in another peroration, see above, p. 100, to S 10). Above listed.

(p. 113) a third 11, viz. Is. 40.10-18+21 and 31, was

That

there existed a Y sermon

based

on it, is evident

from the Y passage found in YSH, ‫ןורחא‬‎ ‫( סירדנוק‬Jellinek, BHM, VI, 79). It evidently contains the peroration of this sermon:

‎‫ כשם שאכל אברהם אביכם פירות בעולם הזה והקרן‬:‫אמרי*י הקב"ה לישראל‬ 4 Jellinek wrongly placed before ‫רמא‬‎ in large letters: ‫דאמ‬‎ ‫ ךרכש הברה‬as if this is a comment to initial v. of S (Gen. 15.1). In reality ‫דאמ‬‎ ‫ךרכש הברה‬

is the end of the previous homily cited there: ‫םדאש‬‎ ‫ךל םשכ‬, ‫יכנא ןגמ‬ ‎‫ ד"א היה מתיירא שמא נתקבל‬.‫ כך אנכי מגן לך‬,‫ היא מקבלת הכל‬,‫ בידו‬mop ‎‫הולך למלחמה‬ ‎,‫ לעוה"ב‬po ‎‫ אבל שכרך‬,‫ (כלומר בחנם) לך‬997 ‫ כל אלו‬,‫ אל תירא‬:‫ א"ל‬,‫שכרו של עוה"ב‬ ‎‫מאד‬ ‫הרבה‬ ‫ש כרך‬. sihT ,meti nevig ereh sa morf .rdiM ,.leY si ralimis to the second homily of R. Levi ‫)ירוח‬‎ ‫ 'ר( יול רמא‬and the one by Rabbanan in GR, 6. 44.3 (also utilized in TB, §§13-14, T, §§10—-11).

GENESIS:

SEDER

12

119

‫ הנה ה' בחזק יבוא וזרועו מושלה לו הנה שכרו‬:‫ אף אתם‬,‫קיימת לעולם הבא‬ ‫ותלועפו וינפל‬

,‫ותא‬

thus

actually

citing the initial

v. of this H‫‏‬

(Is. 40.10)! This emphasis in the peroration on Abraham‫‏‬ ‘eating the fruits in this world whereas the capital remained for‫‏‬ the future one’ would tempt one to surmise that the initial‫‏‬ section of this Y sermon (based on this H), containing the Hal.‫‏‬ question and answer, commenced with M. Peah 1.1. Thus:‫‏‬

‫ אלו דברים‬:‫ כך שנו רבותינו‬.‫ כמה דברים שאין להם שיעור‬:‫ילמדנו רבינו‬ ‫ אלו דברים‬.‫לות חסדים ותלמוד תורה‬ .‫י‬ . ‫מ‬.‫ הופאגה‬:‫‏ שיעור‬dno ‫שאין‬ ‫ כיבוד אב ואם וגמילות חסדים‬:‫שאדם אוכל בעוה"ז והקרן קיימת לעוה"ב‬

‫ םדא וריבחל דומלתו הרות דגנכ םלוכ‬pa‫ םולש ‏‬.‫ תאבהו‬The verse of this‫‏‬ H

(Is. 40.12)

about

things as the waters,

measuring

and

the heavens,

weighing

such

limitless‫‏‬

the dust of the earth

and‫‏‬

the mountains and the hills — feats only possible to God —‫‏‬ may have afforded the homilist the starting-point about Miswot‫‏‬ that have no limit‫ םהל )רועיש ‏‬prw). Among these are enumerated‫‏‬ kindness and the study of the Torah. In this sermon there may‫‏‬ have been woven in some of the topics found in the other Y‫‏‬ sermons. Thus Abraham is declared to have kept the Miswot‫‏‬ and the Torah (above, p. 116). Abraham’s trait of hos-‫‏‬ pitality (one of the features of‫ תולימג( םידסח ‏‬,commented upon‫‏‬ in connection with Prov. 11.18 (above, p. 116-17), would fit in‫‏‬ ereh oot ecnis siht esrev seillat osla htiw ‫‏‬.sI 01.04 ) ‫הנה ש כר‬ ‫פו ותלוע ונפל‬ ,(‫ ותא‬just as it does with the other H (Jer.‫‏‬ :31.15 ‫רכש ל ךתלועפ‬ ‫» שי‬D).%5 Kindness among others,‫‏‬ and above all the study of the Torah, yield fruits in this world‫‏‬ with the capital remaining intact for the future. Thus the‫‏‬ tenor of this sermon would be the assurance to Abraham about‫‏‬ his reward to come‫ ךרכש( הברה )דאמ ‏‬,leading down to the above‫‏‬ peroration with its citation of Is. 40.10 taken as a promise of‫‏‬ reward to the Patriarch’s descendants. However, as long as‫‏‬ the actual beginning of this Y sermon has not turned up in‫‏‬ some new Geniz. fragm., the above suggestion cannot but be‫‏‬ a surmise that needs further textual substantiation. 2. Other Homilies.

Sam.

22.31

(=Ps.

In GR,

c. 44.1, there is an

18.31): ‫אוה‬‎ ‫הפורצ ןגמ‬

item

on

2

‫לאה םימת וכרד תרמא 'ה‬

115 Also the homily (above, p. 116) on Prov. 2.7 ‫)םות‬‎ fit in with this H (Is. 40.31: ‫ופעיי‬‎ ‫ וכ אלו‬.(‫לי‬

‫ ןגמ( ל ה לו יכ‬would

120

THE TRIENNIAL

CYCLE

‫ לכל םיסוחה וב‬which of course tallies with Gen. 15.1 by means of‫‏‬ ,‫ ןגמ‬but also apparently with H from Is. 40.10 ff. (here‫ וכרד ‏‬and‫‏‬ there‫ תונובת ונעידוי ‏‬,‫; ךרדו‬40.14 also here‫ הפורצ ‏‬and there‫וצורף ‏‬ ‫ ונעקרי‬ama, 40.20). However, the 11 from Jer. 31.15 ff. would‫‏‬

also fit in, because of‫ תכלה ‏‬7217 ,31.20( above, p. 116). The‫‏‬ next item (c. 44.2) is on Prov. 14.16 (cp. above, p. 117); also‫‏‬ the other v. cited there (Prov. 3.7) contains‫ ערמ ‏‬.‫ רוסו‬There‫‏‬ follows the Pet. of R. Hanina on Prov. 11.18 which tallies with‫‏‬ both Jer. 31.15 (above, p. 116-17) and Is. 40.10 (above, p. 119).‫‏‬ Then we have comments (c. 44.3) on Is. 41.8-13 which formed‫‏‬ a part of the H to S 11 (above, p. 104). These verses are treated‫‏‬

ereh yllacitelimoh ni redro ot dael nwod ‫‏‬ot ‫אל תירא אני עזרתיך‬ )41.13( corresponding to‫ לא ארית םרבא ‏‬in Gen. 15.1. The whole‫‏‬ Aggadah may really belong to the previous S (No. 11), just as‫‏‬ the one in 6. 44.7 commenting on Is. 41.5-7 (see above, note‫‏‬ ,101 and cp. p. 112). Be this as it may, the statements of R. Levi‫‏‬

dna nanabbaR .c( )3.44 ‫‏‬no ‫‏ אל תירא אברם‬naip( ,‫ר' לוי אמר תרתין‬ ‫ 'מא( אדח‬have been woven into the above Y sermons to our S‫‏‬ (cp. also note 114(.-- JTS Ms. to our 5 contains the homily‫‏‬ on Prov. 2.7 (above, p. 116) which tallies with both Haftarot‫‏‬ (Jer. 31.15 ff. and Is. 40.10 ff.).— Attention should also be‫‏‬

nward ot ,GHM ‫‏‬,I 6-522: ‫ר' אליעזר ביר' יוסי הגלילי אומ' מנין למתן‬ ‫‏‬pV ‫ והלא דברים‬,‫ שנ' שכרך הרבה מאד‬,‫שכרן שלצדיקים מפורש מן התורה‬

‫ ואעפ"כ קיימם) נאמר‬:‫ומה אברהם אבינו שלא נצטווה על דקדוקי תורה (היינו‬ ‫ מי שנצטוה) תרי"ג מצות על אחת כמה‬:‫ המקיים (היינו‬,‫לו שכרך הרבה מאד‬ .‫ המכו‬The point of Abraham keeping the minutiae of the law‫‏‬ was mentioned several times before.— In connection with our‫‏‬ S ereht smees ot evah neeb a ylimoh gnicudortni ‫‏‬.sP 8.54: ‫אהבת‬ ‫ אנשתו עשר "וגו‬p1¥ (see especially infra, p. 152). This v. would‫‏‬ tally with 11 from Jer. 31.15 ff. (viz.‫ צ ד ק ‏‬mu, 31.22). But also‫‏‬ the one from Is. 1.1 ff. would supply a connection (viz. in the‫‏‬ skipped part, thus 1.21, 26-27).‫‏‬ Finally, the section in AB (cps. 13-15) to our 5 is to be discussed. The ch. headed Torah (c. 13) contains the same homilies as TB, §§14-16 (above, .‫כ‬‎ 116-17), which were correlated with 1

from Jer. 31.15 ff. But the ch. headed Nebiim (c. 14) introduces

GENESIS:

SEDER

12

Wai

Is. 1.1, the initial v. of the other H. We have noticed several times before how in this Midr. the latter ch. listed a H different from the one on which the homilies in the ch. headed Torah were based (cp. above, pp. 57-8, 75, 83-4, 89-90). Now with Is. 1.1 listed as H, we have here (c. 14.1) one homily on Hos. 12.1 ‫)ןוז‬‎ ‫יכנאו ח‬ ‎‫ (הרביתי‬tallying with ‫והיעשי‬‎ ‫ זןו‬,‫ ח‬and another one (c. 14.2) on Prov. 10.27: ‫הנרוצקת‬‎ ‫ םיעשר‬maw ‫םימי‬‎ ‫( תארי 'ה ףיסות‬the verbal tally being in ‫ףי‬‎ ‫ ו‬,‫ ת‬by way of contrast, with Is. 1.5 ay 15’D1n).%% The ch. headed Ketubim (c. 15) cites in front Ps. 27.1: 87° ‫יממ‬‎ ‫ דודל 'ה ירוא יעשיו‬tallying with the initial v. of 5: ‫םרבא‬‎ ‫ארית‬ .‫ לא‬Ps. 27 seems thus to have been the Mizmor for the Sabbath on which Gen. 15 was read. But the same Ps. is also cited in c. 12 to S 8 (above, p. 90), due to a different tally. Now here in c. 14 we have the homily on Deut. 3.22 ‫םוארית‬‎ bn, affording a point of contact with Ps. 27.1 and through it with Gen. 15.1. 116 Tn this ch. we have another example, taken from the life of the heathen environment, concerning an irate father instructing the libellarius to draw up a legal document denying the legitimacy of his son, who has provoked him, and thus depriving him of his inheritance: ‫היהש‬‎ ‫המוד לעבל תיבה‬, ‫המל היה‬

‎‫ לך כתוב שאני‬:‫ קרא אותו ואמר לו‬,‫ עבר אביו וראה את הלבלר יושב‬.‫לו בן והכעיסו הבן‬ ‎‫ ונפל לרגלי‬nay ‎‫ הלך‬roy ‎‫ אחר‬.‫ עדים ולא חתם‬wo ‎)‫ היו‬:‫ והלך וכתב ולא היה (צ"ל‬.‫כופר בבני‬ ‎,‫ מה לך‬:‫ ואמר לו הלבלר‬,‫ ואחר כך עבר אביו אצל אותו הלבלר‬.‫ וקבלו‬,‫אביו ובקש הימנו‬ ‎‫ הבא) עדים וכתוב‬:‫להביא (צ"ל‬, ‫ ואמרת לי‬,‫ שכתבתי) לכפור בבנך‬:‫הנחת אגרת שכתבת (צ"ל‬ ‎‫ וכי‬,‫ חס לי‬,"‫אכפור בו‬, ‫ שמא אמרתי לך בכעסי‬:)‫ אותו האב‬:‫ אמר לו (היינו‬."‫שאני כופר בבני‬ ‎‫ שמא מדמה את אותי‬,‫ אין אני כופר בבני‬,‫יש לי אחר בעולם אלא הוא‬. I ekat siht yrots sa an example from the heathen environment, because according to Jew. law a man could not declare his son to be a Mamzér (M. Kidd. 4.8), and even about inheritance the rule 18: ‫ןמאנ‬‎ ‫ "ינב וניא‬,‫ונב תעשבו ותתימ רמא וניא‬, ‫ויה ןיקזחומ וב אוהש‬

‎‫ בו‬1 1, oS), ‫ופופ‬‎ in ‫ופה‬‎

We,

185, ‫ו‬‎ ‫ו‬

‫ו‬

bottom, the text is corrupt). Only the later codifiers inferred from Babli B. B. 127b that for purposes of inheritance a man could declare his hitherto accepted son as not being such (see Maimon., mbm 'n, 4.2, and Tur and Shulhan ‘Arukh, ,‫ה"ח‬‎ 279.2). This legal matter cannot be discussed here any further. Of course a father could deprive a son, whom he disliked, of his inheritance by a vow prohibiting the son to derive any benefit from his

property ‫)ויפסכנמ‬‎ ‫ האנה‬77D).

See Dr. Biichler’s study ‫תרבעה‬‎ ‫הריקס תידומלת לע‬

‎‫ על ידי האב‬nay oy ‎‫נחלה‬, ni eht noitaruguanI rebmuN fo eht werbeH ,.vinU Jerusalem, 1925, pp. ‫ז"ע‬‎ -- .‫ ד"ק‬But the expression here ‘‘to deny one’s son”’ ‎)‫ (שאני כופר בבני‬si tnuomatnat ot gniralced mih ot eb 8 .rézmaM

‫של‬

THE TRIENNIAL

SEDER

'‫לו נו‬

‫יל דה‬

‫לא‬

CYCLE‫‏‬

13

‫ושרי אשת אברם‬, Gen. ‫‏‬.1.61

This Seder was not generally accepted. TB and T have no homilies to it, and likewise AB. The reason for not beginning a new S at 16.1 is due to the fact that a generally accepted S began at 17.1 (No. 14) which would render the previous S, consisting of Gen: 16, to contain only 16 verses, not sufficient for the required minimum of 21 verses, 3 for each of the 7 persons called upon to read from the Torah. However, the Geniz. lists of TC Haftarot give such to Gen. 16.1 as well as to 17.1. One could argue that, since Gen. 16 was only 5 verses short of the required minimum, there was a repetition of the recital of Gen. 16.11-16 (thus the 6th person repeated vv. 11-13 and the 7th vv. 14-16, cp. also above, p. 76). But it is more likely to assume that those who began the new S at 16.1, had their next new S not at 17.1 but at 18.1 ‫)'ה‬‎ ‫ וילא‬,‫ אריו‬No. 15), whereas others would have S 12 comprise Gen. 15-16 with c. 17 being the next S (No. 14), followed of course by 5 15 (Gen. 18). Haftarah: 175° ‫אל‬‎ ‫ הרקע‬,‫ ינר‬Isaiah 54.1-10 (10 verses; so Bodl. 2822™ and C 3=FS, p. 78, where for Is. IV read LIV). B 39 lists 54.1-9, but v. 10 is a more appropriate ending (cp. also infra to S 14, p. 125). With this latter v. there commences a new Seder in Is., according to some Bible codices (see Ginsburg, Introduction, p. 46). Also Yannai in his Kerobah to our S has as H Is. 54.1 (Zulay’s List; see now his ed. of Piyyute Yannat, D209 OO): The verbal connection of H with S is obvious. The former is a typical passage of ‘Consolation (‫)אתמחנ‬‎ of Israel,’ so frequent a feature of the TC Haftarot.

STRUCTURE

OF

HOMILIES

1. Y Sermon. Its beginning has been preserved in ‘Arukh, 5. v. ‫דבע‬‎ (ed. Kohut, Vii 155,.bottom)) andiin Volt ‫ןסירדנוכ‬‎ pans (BHM, VI, 79), albeit in a truncated form. It reads (Griinhut, SHL, VI, 47a, No. 29):

GENESIS:

SEDER

13

125

.‫ העבד עולה למנין"י השבעה או לא‬,‫ בשעה שקורין בתורה בשבת‬:‫ילמדנו רבינו‬ '‫ העבד עולה למנין ז‬:‫[כך] למדונו רבותינו בשם ר' ירמיה שאמר בשם רב‬ .'‫ וכו‬55.‫בשעה שישראל קורין בתורה בשבת‬ What connection is there with the above 112 As there is none,‫‏‬ rehtona H sah ot eb .deniatrecsa I tseggus 1 ‫‏‬.maS 5.2: ‫שבעים‬

‫‏ בנים אומללה‬man ‫שבעה‬

‫דה‬

‫יל‬

‫‏ ע קר ה‬ys ‫בלחם נשכרו ורעבים חדלו‬,

tallying with the initial v. of 5 (Gen. 16.1) which stated that‫‏‬ Sarah was still barren‫ תשא םרבא אל הדלי )ל ‏‬.(‫ ירשו‬This H‫‏‬ ylbaborp dednetxe morf 1 .maS 5.2 ‫‏‬ot 11 )'‫(משרת את ה' וגו‬ 8 )'‫(ושמואל משרת וגו‬-12 (11 .)sesrev ehT ‫‏‬laremun 7 )‫ (שבעה‬in ‫‏‬5 supplied the homilist with the starting-point about the inclusion‫‏‬ of a slave among the seven persons called upon to read on Sab-‫‏‬ bath morning from the Torah! The Hal. being in the affirma-‫‏‬ tive, the theme is developed about a righteous slave being equal‫‏‬ in certain respects to his master, as illustrated by Eli‘ezer,‫‏‬ Abraham’s bondsman. Also the children of Jacob’s 2 hand-‫‏‬ maids were counted alike among the 12 tribes. In the case of‫‏‬ Sarah, her barrenness was in order that ‘pious’ Hagar should‫‏‬ give birth of a son to Abraham. Herewith there is a return to‫‏‬ the initial v. of S, completing the first portion of the Y sermon.‫‏‬ The remainder is not preserved, except for a small extract in‫‏‬ W Sh BE Ma s.a7 oy No 810),‫‏‬ It is unknown what Y homily there was to be correlated with the other H (Is. 54.1-10). Only as a surmise the suggestion is offered that the verb 7wn, to refrain, in 54.2 ‫)יכושחת‬‎ bx) may have supplied the starting-point for the following Y theme: a2)

‫היברו‬:‎

‎,‫ליב טל‬

‫הלרפמ‬

bya

9

jake)

mie)

ays) jeabalsl ‫ול‬‎ ‫יש‬

‫יופיו‬

‫ונדמלי‬

‫ נשא אשה ושהה עמה י' שנים ולא ילדה אינו רשאי‬:‫שנו רבותינו‬

"7 This reading in ‘Arukh is to be preferred to ‫ןינממ‬‎ in BHM. 18 See Yer. Meg. IV.3, 758: ‫העבש‬‎ ‫ דבעה הלוע ןינמל‬mow ‫'ר‬‎ ‫'ר ארועז םשב‬ (cp. also Yer. Ket. 11.10, 26d). That occasionally an Amoraic statement is

cited in the Y answer, has been noticed above (pp. 78, 96). But in GS, 1, 488, in accordance with the theory advanced there about the ‘Ur-Yelammedenu’ ‫)ןומדקה‬‎ (‫ ונדמליה‬choosing only Tannaitic dicta, the above answer is first justified by reason of Rab having been regarded as a half Tanna, and then recourse is taken to emendation so that the Y topic is made to begin: ‎‫כמה עולין לקרות בתורה בשבת‬. ,revewoH sa nwohs evoba ni eht ,txet eht ciaromA passage still has to remain as essential for the trend of the homily. Hence, in view of the other parallels, no emendation is required.

124

THE TRIENNIAL

CYCLE

‫‏ עשר שנים‬ppp ,‫ ואע"פ שאין ראיה לדבר זכר לדבר‬,‫אלא יוציא ויתן כתובה‬ )'‫ ד‬,'‫ וכו' (תוספתא יבמות ח‬,)'‫ ג‬,‫ לטבת אברם בארץ כנען (בראשית ט"ז‬Cp:‫‏‬ MHG, I, 242, and GR, c. 45.3 (see ed. Th., 449, note to‫‏‬

Loe‫‏‬ 2. Other Homilies. In GR, c. 45.1, there is an item on Prov. 31.10: ‫הרכמ‬‎ ‫ א תש ליח ימ אצמי קוחרו םינינפמ‬tallying by means of ‎‫ אשת‬with Gen. 16.1 ‫)םרבא‬‎ (‫ תשא‬and also with H (Is. 54.6: ‫תש‬‎ ‫או‬ ‎‫(נעורים‬. The same verse is also cited in JTS Ms. to our. --.‫ל‬‎

The comment in MHG,

1, 241: ‫'מוא‬‎ ‫יתחפש הילע 'תכה‬, ‫אוב אנ לא‬

‎‫ אלא‬,)‫כ'"ג‬--‫ כ'א‬,'‫תחת שלש רגזה ארץ וג' ושפחה כי תירש גברתה (משלי ל‬ ‎‫להודיעך כוח אמינו שרה שלא קנאה בשפחתה אלא נתכוונה לשם שמים‬, nac be correlated with the same H by reason of the tally of Prov. 30.23 ‫)ל‬‎ ‫ תחת( האונש יכ ת ב ע‬with Is. 54.1 ‫)ה‬‎ ‫ ב ע ו ל‬.(‫ ינבמ‬Further homilies, either based on this 11 or on the other one from 1 5. 2.5 ff., I have been unable to locate. As stated above (p. 122), the whole S is not commented upon in TB, T, and AB. SEDER

14

‫ויהי אברם בן תשעים שנה ותשע שנים וירא ה' אל אברם ויאמר אליו אני אל‬ '‫ ואתנה ב ר ית י ביני ובינך וגו‬.‫שדי התהלך לפני והיה תמים‬, Gen. ‫‏‬.2-1.71 Haftarah:

‎‫יומם ולילה חוקות שמים וארץ‬

‫כה אמר ה' אם לא בר יתי‬

‎‫לא שמתי‬, haimereJ ,5.43-52.33 gnippiks ot 31-21.43 9( ,sesrev so Bodl. 28227). C3 (=FS, p. 78) has 33. 2534.8 (10 verses), but C 6 ends with 34.5 and skips to 34.13 (only 8 verses). Both endings, 34.8 and 34.13, contain the word ,‫תירב‬‎ found in the initial v. of H, by which word it tallies with Gen. 17.2. There is a fragment of Yannais Kerobah to this ‫יום‬‎ ‫ בפ‬2 usually indicating the H, is missing (Zulay’s List; see now his ed. of Piyyute Yannat, pp. 32-34). The choice of this H seems to be already the result of an Aggadic comment on Jer. 33.25 to the effect that were it not for the covenant (of circumcision), ‘‘the ordinances of heaven 19 Perhaps the answer was taken from M. Yeb. 6.6: ‫יאשר‬‎ ‫ וניא‬. . . ‫אשנ השא‬ ‎‫לבטל‬,and thereupon the continuation was: ‫'נש‬‎ ‫ןינמ‬, ‫הנשמה ןמ הרותה‬, ‫ירה הז ןמ‬

‎"‫ מקץ עשר שנים וכו‬rof( siht alumrof ni eht Y seilimoh ees ,evoba eton .)85 a similar Y topic concerning propagation see above, p. 48-9, to S 4.

tuobA

GENESIS:

SEDER

14

125

and earth” would not have been appointed.° In addition, the reference to ‘the seed of Abraham, Isaac and Jacob’ (Jer. 33.26) forms another point of contact with the S (Gen. 17) wherein Abraham was assured of progeny through the birth of Isaac (see vv. 15-19). Quite a different H is listed in B 39, supposedly containing only 2 verses, Is. 54.10-11 (myaim ‫ושומי‬‎ ‫םרבא יכ םירהה‬: ‫אתמלש יהיו‬ DPD ‫ןיקופ‬‎ ‫הרעוס פ‬, ‫ דע הינע‬.(‫ הניטומת‬Is. 54.10 ‫)ימולש‬‎ (‫תירבו‬

would also tally with Gen. 17.2 ‫)יתי‬‎ ‫ רב‬,(‫ הנתאו‬just as in the case of H from Jer. 33.25. Now Is. 54.10 formed the end of H to previous S (above, p. 122), but in B 39 this concluding v. was left out there in order not to have it serve both as the end of H to one S and the beginning of H to the next S, a consideration that of course does not obtain if the H here was not from Is. 54.10 but from Jer. 33.25. It is hard to think of a H containing only 2 verses. But we had already occasion to observe (above, p. 60) how in this list the indication ‫הרעוס‬‎ ‫ דע הינע‬really meant also the following verses of this passage with which there began a famous H (the third) of ‘‘the Seven of Consolation’”’ ‎)‫' דנחמתא‬t). A similar observation we made with regard to ‫רמאתו‬‎ ‎‫ציון‬, another such ‘Consolation’ H (above, p. 85), and other cases will become clear infra, .‫כ‬‎ 161, to 5 17, .‫כ‬‎ 422-3, to ‫כ‬‎ 55, and p.

459, to S59. verses

only’)

Hence should

the rubric

here

not be explained

‫טקפ‬‎ ‫ןיקוספ‬

(Arabic:

that only 2 verses

‘2 (Is.

54.10-11( were recited, but that only these 2 were listed here with the understanding that Is. 54.11 and the following verses formed the continuation of this H commencing with 54.10 which v. supplied the tally with S. Thus the H actually extended from 54.10 to 55.3 (11 verses; the last v.: ‫םכל‬‎ ‫התרכאו‬ ‎‫ חפ די דוד הנאמנים‬ydo ‎‫ בר ית‬seillat htiw eht laitini :.v ‎‫וחסדי‬

pion ‎‫שלומי לא‬

‫וברית‬

nw ‎‫(מאתך לא‬.

sihT noitaunitnoc fo ‎‫עניה‬

‎‫ סוערה‬dedroffa rehtruf stniop fo tcatnoc htiw ;S suht 31.45 ‎)‫ (וכל בניך למודי ה' ורב שלום בניך‬gnidnopserroc ot eht esimorp ni our 5 (Gen. 17) to Abraham about his progeny from Isaac, and

the phrase ‫םלוע‬‎ ‫תירב‬ 1 ‫וש‬‎ ‫בולה יור ות רך יל‬

in Is. 55.3 corresponding to Gen.

01 eeS .R haduheY s’isannaH ‫‏‬:tnemetats ‫נדולה מילה שאלמלא היא לא ברא‬ ‫ אל יתירב 'ונו‬on‫ומלוע 'נש הכ רמא 'ה ‏‬, ‫( ה"בקה תא‬M. Ned. 3.11, cp. Babli 315-328,‫‏‬

126

THE TRIENNIAL

STRUCTURE

1. VY Sermon.

CYCLE

OF HOMILIES

T, Lekh, §16, TB, §20:

‫ מהו שיהא מותר לאדם לרפאות מכתו‬:‫ ילמדנו רבינו‬.‫ויהי אברם בן תשעים שנה‬ ,)'‫ ו‬,'‫ כל ספק נפשות דוחה את השבת (מ' יומא ח‬:‫ כך שנו רבותינו‬.‫בשבת‬ ‫יוסי [בא ו]ראה כמה חביבה‬

‫רבי‬

‫אמר‬

".‫דוחה את השבת‬

‫ומילה ורפואתה‬

,)'‫ ג‬,‫ דכתיב וביום השמיני ימול (ויקרא י"ב‬,‫מצות מילה שהיא דוחה את השבת‬ ‫ וכשאמר‬.‫ לפיכך הותר לרפאותה בשבת‬,‫'?י ומילה סכנת נפש היא‬.‫אפילו בשבת‬ ‫ עד עכשיו אני‬:‫ אמר‬,)'‫ א‬,‫‏ (בראשית י"ז‬noo ‫הקב"ה לאברהם התהלך לפני והיה‬ .'‫* וכו‬5.‫ אם אני מל אהיה חסר‬,‫תמים‬ This homily has no connection whatever with either of the above 2 Haftarot, and must be based on another one. It appears to me that this required H began with 2 Kings 20.3: ‫רכז‬‎ ‫אנא 'ה‬

‎‫באמת ובלבב שלם‬

‫לפניך‬

‫התהלכתי‬

‫נא את אשר‬, gniyllat htiw

‎‫ ה תה לך לפני‬ni eht laitini .v fo 5 .neG( ,)1.71 dna ton htiw the second one (17.2) as was the case with the other 2 Haftarot. Such a H probably extended from 2 K. 20.3 to11+19 (10 verses). Now this passage deals with Hezekiah’s sickness and cure (20.5:

‎‫לך‬

‫הנני רופא‬, dna >°:8.02 ‎'‫(מה אות כי יר פא ה‬.

ecneH eht Y

question about applying a remedy to one’s wound ‫)ותכמ‬‎ (‫תואפרל‬ on Sabbath. And ‫סת‬‎ Hezekiah’s grievous boil. a remedy (a cake of figs) was actually applied (see 2 K. 20.7)! In our homily the comment on ‫רסח‬‎ and ‫םלש‬‎ is also reflected by ‫ם‬‎ ‫בבלבו ש ל‬ (20.3). Proceeding then from the above starting-point the homilist cites the law that danger of life sets aside the Sabbath, as illustrated by circumcision when taking place on this day of rest. Now Abraham, when first bidden to remove his foreskin, Sabb. 137b). See also infra, p. 128. For a similar case of a H due to an Aggadah cp. infra, p. 173. See further infra, p. 357.

™ .pC .M ‫‏‬.bbaS 2.91: '‫;ושין כל צרכי מילה בשבת וכו‬ ‫ ע‬3.91: ‫מרחיצין את הקטן בין‬

'‫פני המילה ובין לאחר המילה וכו‬.‫ל‬ 2 .pC ,.hkeM ortiY 1 .de(

‫‏‬,nibaR-.voroH

191): ‫גדולה מילה‬

‫ריה"ג אומר‬

"‫שדוחה את השבת וכו‬, dna arfiS ot .veL 3.21 .de( ‫‏‬,ssieW 085(: ‫ אפילו‬,‫ת"ל וביום‬ ‫שבת‬. ‫ב‬ 3 In TB, §20, the passage is truncated; especially difficult is the statement there: ‫ןיחוד‬‎ ‫ אפרתמ ןיא‬PR PPD ‫אפרתמ‬‎ ‫ קפס‬on) (see GS, I, 458, No. 12, where the proposed emendation is rather forced). About the passage from ‎"‫ וכשאמר הקב"ה וכו‬.pc ,TTY .oN 77 ,arfni( .11 ,.tp .p ,992 ees ,seton .a .)./

GENESIS:

SEDER

14

127

was upset (here there is woven in the point of ‫םימת‬‎ .(‫ =םלש‬In view of the use made by the homilist of the above H expression ‎‫ שלם‬anda), the passage in T about the 5 kinds of foreskin (won ‎‫(ערלות‬, one of which being ‫ב‬‎ ‫ ה ל‬nb ,‫רע‬‎ is a genuine part of the homily (and is not borrowed from PRE, as Buber, note 196, thinks, followed by Ginzberg, 1. c.). The point of 5 kinds of foreskin is also found in the corresponding Y citation in YTT, No. 77, which shows thst in T, §16, the Y wording is on the whole

better preserved than in TB §20. The item of ‘the foreskin of the heart’ turns up again later on in the homilies to our S (infra, pp. 130, 132). Corresponding to the ‫תולרע‬‎ ‫ שמח‬there is also added here the Aggadah about the letter ‫'ה‬‎ which Abraham’s name ‎)‫ (אברם‬was hitherto lacking. Upon his circumcision he became ‎‫ אברהם‬and thus turned ‘perfect’ .(‫)םלש‬‎ Herewith there is a return to the initial v. of S where God bids him ‫םימת‬‎ ‫היהו‬

‎)‫שלם = תמים‬4 ( The continuation is found in TB, §21, on Hos. 9.10: ‫םיבנעכ‬‎ ‎‫במדבר מצאתי ישראל כבכורה ב תאנה‬, gniyllat htiw H 2( .K :7.02 ‎‫(דבלת תאנים‬. ehT ylimoh si depoleved sdrawot eht dne taht just as a fig contains no refuse ,(‫)תלוספ‬‎ except for its stalk ‎)‫עוקצה‬, as in GR,

c. 46.1), so Abraham

was

perfect except

for

the foreskin which he was asked to remove. Here again the trend is the same as in the first part of Y homily ‫)ה"בקה‬‎ ‫ךכ רמא‬

mms ‫רסה‬‎ ‫הלרעה‬, ‫ אלא‬bop ‫לש‬‎ aon pon ‫היהו‬‎ ‫םימת 'נש ךלהתה ינפל‬, wm).

Ja ‫ןיאו‬‎ ‫התא‬

‫םהרבאל ' ש ל ם‬:

Another item that is to be

correlated with this H is T, §17, on Ps. ‫וכרד‬:18.31‎ 0° on ‫לאה‬‎ ‎‫גן הוא לכל החוסים בו‬ ‫אמרת ה' צרופה מ‬, gniyllat no eht eno dnah by means of ‫םימת‬‎ with Gen. 17.1 and on the other by means of

‎‫ מגן‬with 2 K. 20.6 ‫)תאזה‬‎ ‫» לע ריעה‬n13211).

This homily is cited

in YHM (to Ps., a.l., ed. Buber, I, 59a) as emanating from Tanh., but from ‫לאעמשי‬‎ ‫ ר"א‬it is also given in YTT, No. 78, as from Yel. (cp. also the Oxford Ms., described in REJ, XIII,

Ge 235255) ‫רגדמלו‬‎ ‫ רפסב‬sn... ‫נפל‬‎ nia). 724 The formal conclusion of the Y homily is missing both in TB and in T.

It should read: ‫)'ה‬,‎ ‫ז"י‬, (‫ תא ךמש םרבא היהו ךמש םהרבא תישארב‬TY ‫ארקי‬‎ ‫ל"א אל‬: ‎‫ התהלך לפני והיה‬,‫ ממה שקרינו בענין‬,‫ [מנין‬,)‫) כאן בת"ב‬yt ‎‫שלם‬ ‫נע שה‬ ‫ואתה‬ ‎)‫ תמים‬mm ‎‫ לפיכך‬:‫ א'; בת"ה מקוטע‬,‫) י"ז‬wo ‎]‫(ת מ ים‬. tuobA eht snoitacifidom dna curtailments of this whole homily see especially infra, note 125.

128

THE TRIENNIAL

CYCLE

On the other hand the homilies in TB, %%22-23 (T, §$18-19), are to be connected with the other Haftarot. Thus the item on

Ps. 45.3-4: Jann ‫רוגח‬‎ ‫ ךכרב םיהלא ל םלוע‬. . ‫םדא‬. ‫תיפיפי ינבמ‬ ‎‫ והדרד‬.‫ על ירך הודך‬36 ylno yllat )htiw YH morf 01015905[ 0" means of ‫ם‬‎ ‫ ל לוע‬here and ‫ם‬‎ ‫ לוע‬nna there (55.3). Another Aggadah in connection with the same Pet. is found in Midr. Abkir as to which see infra, 11. pt., p. 47-48. Then the other

item on Ps. 25.14: ‫םעידוהל‬‎ ‫ותירבו‬

‫ דוס 'ה ויאריל‬is due to the

tally of ‫תירב‬‎ with Gen. 17.2 and through it either with Is. 54.10 or Jer. 33.25, both containing the same word.” The Aggadot on ‫ידש‬‎ ‫( לא‬Gen. 17.1), to the effect of the existence of the world depending on Abraham entering upon the covenant of circumcision (TB, §§24—25, cp. T, §19, end), seem to be connected with Jer. 33.25 which was explained homiletically in a similar manner (above, .‫כ‬‎ 124-5, cp. also infra, p. 132). The Y passage (cited in YSH, ‫ןורחא‬‎ ‫סירדנוק‬ =Jellinek, BHM, VI, 79, No. 11) introduces indeed Jer. 33.25 expressly, but to conclude its provenance from

the Y sermon based on this H would be unjustified.

This item

rather contains an imaginary contest between Sabbath and Milah as to their relative importance leading down to the point of Abraham not being perfect (‫)םלש‬‎ till he accepted the covenant. These features evidently connect the homily with Y sermon based on 11 from 2 K. 20.3 ff. (above, :‫כ‬‎ 8 14a On this v. (Ps. 25.14) cp. also the comment to 5 15a (infra, .‫כ‬‎ 149-50). To the latter S there is also a Pet. on Job p. 148-9) which, in quite a different form, is and which would fit in here to the present ‎‫ הטו אזנכם‬ni .sI .3.55 eeS rehtruf ,arfni

33.16: ‫"וגו‬‎ ‫( זא הלגי ןזוא םישנא‬infra, given in YTT, No. 81, from Yel. S by reason of ‫ןזוא‬‎ tallying with eton .061

51 ehT egassap ‫‏‬:sdaer ‫ את מוצא השבת והמילה‬,)'‫ ג‬,‫וביום השמיני ימול (ויקרא י"ב‬ ‫ שאלולי‬,‫ אני נדולה ממך‬:‫אמרה לה המילה‬. . . ‫‏‬ooJ ‫ אני נדולה‬:‫ ‏ אמרה שבת‬.‫מדיינות זו את זו‬ .)‫ כ"ה‬,‫ שנ' אם לא בריתי יומם ולילה חוקות שמים וארץ לא שמתי (ירמיה ל"ג‬,‫אני לא נברא העולם‬ ‫כך השבת נדחת‬. . . )‫ מטרונות‬:‫(צ"ל‬

‫ לשתי מטרונא‬, ]‫דומה‬

... ‫וכן אברהם לא הניח מצוה שלא עשאה‬

‫[מה הדבר‬ ‫א"ר יהודה בר' שלום ל‬

.‫‏ השבת‬oy ‫ אנו יודעין שהמילה גדולה‬,‫מפני המילה‬

‫ומצע 'נש ךלהתה ינפל היהו םימת‬, Sow‫ אל ארקנ םלש דע ‏‬.‫כ"פעאו‬

The point of Sabbath‫‏‬

being set aside on account of Milah we had in the Y homily in T, $16 (TB,‫‏‬ ,)20§ and also the emphasis on‫( םלש ‏‬above, p. 126-7). The heading of the pas-‫‏‬

sage, Lev. 12.3, seemingly presents a difficulty, as if the whole Aggadah is not‫‏‬ to our 5 but the 5 at Lev. 12.1 ff. (infra, Vol. 11(. Hence Jellinek remarks‫‏‬ (note‫ ‏‬:)1 ‫ז"י )ד"י‬, (‫ל"צ ןבו תנומש םימי לומי תישארב‬: ,‫ ילוא‬but this does not mend‫‏‬ matters as this v. is too far removed from the beginning of the present 5‫‏‬

GENESIS:

There must have been ThattarOum Jeti sows tively. Of these we have Hal. question and answer, also 2 continuing homilies, to correlate with

the perorations.

14

129

3 Y sermons based on the 3 different [0 eand )2a 200 ff.)srespece only the beginning, containing the of the one based on the third H, and whereas others we have endeavored

the 2 other Haftarot.

And

now

we

come

The one clearly belonging to the sermon

(Gen. 17.1) with which the difficulty disappears, if we 12.3 is cited to prove that ‎‫ אפילו בשבת‬,‫ימול‬, .pc evoba

Lev.

SEDER

12.3 is curtailed

to

that

homily links up at its conclusion. However, this turn to the above Y homily (T, §16) where Lev. Milah sets aside the Sabbath ‫)ינימשה‬‎ ‫ביתכד םויבו‬ eton .)221 nI eht evoba egassap siht noitatic fo

and should also read

‫]תבשב‬‎ ‫לומי [וליפא‬, ‫ ינימשה‬.‫םויבו‬

(Grtinhut, SHL, VI, 48a, No. 31, has simplified matters for himself by omitting this heading, Lev. 12.3, altogether!). Finally it should be pointed out that this whole Yel. passage in YSH,

‎‫קונדריס אחרון‬, si ylno nevig ni .tcartxe

sihT si tnedive morf eht lellarap detic

in ‎‫מעשה רוקח‬, konaS ,2191 .p ,a25 erehw smeti ,80-502 reffo yllaitrap a relluf version. As this source has not yet been utilized before (as far as I am aware), the essential part is given herewith: (‫ךירצ‬‎ ‫'פ‬ ‫ונדמלי‬ ‫שרדמ‬

‎,‫ מצות) מילה לפני הקב"ה‬:‫ בא וראה כמה חביבה מצוה (צ"ל‬.)‫ לך‬45 :‫להופיף‬ ‎‫ שהשבת והמילה‬,)‫ אפילו בשבת‬,‫ דכתיב וביום השמיני ימול‬:‫שחביבה יותר משבת (צריך להוסיף‬ ‎‫ במי שבת הקב"ה במעשה בראשית‬:)‫ אומר'= אומרת‬:‫ השבת אומר (צ"ל‬,‫היו מריבות ביניהם‬ ‎,‫ בשבילי ברא הקב"ה את עולמו‬:‫ והמילה אומרת‬,‫ אלא בי‬wan( ‎‫ הרי לא‬:‫(צריך להוסיף‬ ‎,‫ זהו המילה‬,‫ בריתי יומם ולילה‬,‫שנ' אם לא בריתי יומם ולילה חוקות שמים וארץ לא שמתי‬ ‎‫ ואין‬.‫ בשבת‬wan mo ‎‫ אפי' אור של‬:]‫ והשבת אומר[ת‬.‫שהיא בחיקו של אדם יומם ולילה‬ ‎‫ אנו‬,‫ כיון שהגיע[ה] מילה בשבת דוחין את השבת מפני המילה‬,‫אנו יודעין איזהו מהם גדולה‬ .‫יודעין שהמילה חשובה משבת‬ ‫ שלא הניח אברהם מצוה‬,‫‏ כמה גדול כחה של מילה‬TRA( ‫ בוא‬:‫(סי' ר"ו) ועוד ראה (צ"ל‬ ‫אמר הקב"ה‬

.‫ ואעפ"כ לא נקרא שלם עד שמל‬,‫ שנ' עקב אשר שמע אברהם בקולי‬,‫שלא עשה‬

‫ שאני נקרא‬,‫‏ כמוני‬NDO ‫‏ עצמך ותהיה נקרא‬oid ,‫ מבקש אתה להיות שלם בעולם‬:‫לאברהם‬ ‫‏‬seeT ‫ילפ‬ ‫הך‬/‫ל‏‬ ete ‫אףל אתה‬: ‫‏‬tC ‫ ליב‬.‫=שג הצור המיס פטלו (הברים‬. ,‫חמים‬ ‫ למה לא אמרת לי כשהייתי בן עשרים או בן מ' ולא חסרתי‬,‫ רבש"ע‬:‫אמר אברהם‬ .‫ת מים‬ ‫ באותה שעה נפל אברהם‬.'‫ שנ' עקב אשר שמע אברהם בקולי וכו‬,‫ מכל) המצות‬:‫בכל (צ"ל‬ ‫ והיה מצטער איך לסבול‬,)‫ שלא היה בו כח לעמוד לפני הקב"ה (השכינה‬,‫על פניו לפני הקב"ה‬ ‫ אני הנה בריתי‬:‫ שנ' ואני (צ"ל‬.,‫ אני דבוק בך‬,‫ למה אתה מצטער‬:‫ אמר לו הקב"ה‬.‫המילה‬ ‫ שהערלה‬,‫ הסר ערלתך מעליך והיה תמים‬:‫ (סי" ר"ח) אמר הקב'ה לאברהם‬.)'‫ ד‬,‫ בר' י"ז‬,‫אתך‬ ‫‏ על רטג‬xo ‫‏ שאינך נימול אתה מלך כי‬roy ‫ ועוד כל‬,‫חרפה היא ומום גדול הוא מכל המומין‬ . . ‫ והמליכו על רמ"ח אברים‬,‫ אברהם‬,'‫ והוסיף לו ה‬. . . ‫ כמנין אברם‬,‫אברים‬ About this last point see Ned. 320, top. as to No. 207 see infra, Yel. with that given in YTT, No. 78 (above, curtailments that have

No. 209 may also be from Yel., and

note 126. When we compare this whole passage from YSH, ‫ןורחא‬‎ ‫ סירדנוק‬,and with T, §§16-17, TB, §20 and p. 127), we realize the numerous modifications and to be taken into account here.

130

5

THE TRIENNIAL

CYCLE

began with the point. of healing one’s wound is found in JTS Ms. to our S (infra, H.:pt., .‫כ‬‎ 159). The section there begins with the homily on Hos. 9.10 which v. tallies by means of ‫הנאתב‬‎ with ‫םינאת‬‎ ‫ תלבד‬in 2 K>? 20.7 (above p. 127). There follows

the sentence: ‫םלש‬‎ ‫השעש אל;םהחבא ארקנ םהב‬. ‫הלודנ הלימ לכש הוצמ‬ ‎‫והיה תמים‬.'‫ שנ‬,‫ עד שמל‬.pc( .1 ,deN nika.,)11:3 ot eht Y egassap discussed in note 125. And finally there is the peroration:

‎‫ ישראל ער לי‬am ‎‫ וכל‬. . . ‫ שנ' כי כל הגוים ערלים‬,‫ובעונינו שלטו בנו ערלים‬ ‎‫את "לבבי בה‬ ‫מגל‬ ‫עד ש‬ ‫ אהי‬ei GNP ‎‫ל ב ירטה‬ ‎‫ הקב"ה מסייע‬,‫ ואם עשינו כך‬.)‫ ט"ז‬,'‫שנ' ומלתם את ערלת לבבכם (דברים י‬ ‎‫ ומציל אותנו‬,)'‫ ו‬,'‫ ל‬,‫ (שם‬mo‘ ‎‫ שנ' ומל י'י אלהיך את לבבך‬,‫ ליראתו‬smu ‎‫ שנ' עורי עורי לבשי עזך ציון‬,‫מיד ערלים וטמאים ומכלה אותם מן העולם‬ ‎)'‫ א‬,‫וגמ' (ישעיה נ"ב‬.

ereH eht sisahpme si no eht‘ nikserof fo ’traeh

due to 2 K. 20.3 where

‫םלש‬‎ ‫ בבלבו‬is mentioned.

There is

also an allusion to ‘healing’ (‫)האופר‬‎ with which this Y sermon began due to the H dealing with Hezekiah’s cure (see above,

p. 126-27).

The final v. woven

in (Is. 52.1), with its stirring

call of reassurance to Zion-Jerusalem in whose midst ‘‘there shall no more come the uncircumcised and the unclean” (xb ‫יכ‬‎

‎‫ עוד ערל וטטא‬aJ ‎‫ (יוסיף יבוא‬si detcelfer ni eht .v fo siht H 2( ‎‫א‬. 20.6): ‎‫ על העיר הזאת‬namo ‎‫ומכף מלך אשור אצילך ואת העיר הזאת‬. .sI( 52.1 is also utilized in PRE, 6. 29, beginning, dealing with Abraham’s eighth trial, viz. the command of circumcision,

Gen. 17.1 ff.). In TB, §27, end, the peroration is different, viz. the wicked

descend into Gehinnon on account of uncircumcision (weaving in Is. 5.14), but in the future world Israel will escape this punishment on account of ‫הלימ‬‎ (weaving in Prov. 31.21). The passage there is truncated as the citation of Is. 5.14 ‫)לואש‬‎ ‫ןכל הביחרה‬ pin ‫ילבל‬‎ ‫ השפנ( הרעפו היפ‬becomes intelligible only by the parallel

in T, %20: ‫קח‬‎ ‫קוח ימל ןיאש ול‬, ‫ ילבל‬. . . ‫ןכו היעשי רמוא ןכל הביחרה‬

‎‫לשראל‬

‫ ויעמידה ליעקב לחק‬wo ‎,‫ ומנין שהיא נקרּאת חוק‬,‫ברית מילה‬

‎‫עולם‬ ‫ ברית‬.sP( .)01.501 nO eht rehto ,,dnah eht dnoces half of the peroration is better in TB (in T, instead of a ‘happy ending,’ we

have

the reverse:

‫'וכו‬‎ ‫יעשופו לארשי‬

‫םירפוכה‬

ban) 158

58 In the early editions: ‫'וכו‬‎ ‫ םינימה ןידמושמהו יעשופו לארשי‬bax. The point about heretical, though circumcised, Jews is taken from ER, c. 19.4, end.

GENESIS:

SEDER

14

131

For a similar peroration see TB, Hayyé Sarah, §6, end (to S 20, infra p. 188-9), where Ps. 105.10 is rightly brought in. Now this v. would tally on the one hand with H from Jer. 33.25 by reason of ‫קח‬‎ and ‫תירב‬‎ (there ‫ץראו‬‎ ‫ תוקוח םימש‬. . . (‫ יתירב‬,but on the other also with 11 from Is. 54.10 ff. by means of ‫םלוע‬‎ ‫( תירב‬there ‫תירב‬‎ ‎‫ עולם‬in 55.3). Anyhow, the concluding v. (Prov. 31.21: ‫אל‬‎

‎‫ (תיר א לביתה משלנ‬fo eht noitarorep ees( ,s’rebuB eton )832 rather connects it with the latter H by reasonof ‫יארית‬‎ ‫יכ אל‬ (Is. 54.14(55 We may thus safely ascribe this peroration to the Y sermon based on this H. Finally, in T, §20, the whole Aggadah leading down to the peroration is of a composite nature. First we have the point of circumcision saving from Gehinnon ‫)ה"בקה‬‎ ‫הביבח הלימה עבשנש‬

‎'‫ מי שהוא מהול אינו יורד לגיהנם וכו‬woS ‎‫לאברהם‬, .pc ,TTY .oN ,67 where the passage begins with ‫הלימ‬‎ ;(‫ הלודג‬this is really the Aggadah leading down to the peroration in TB (there the pas-

sage ‫'וכו‬‎ ‫ םיעשרהו ןניא ןידרוי םנהיגל אלא ליבשב הלרעה‬is abrupt and ought really to be preceded by ‫'וכו‬‎ ‫הביבח( הלימה‬ ‫ יז‬Then there follows in T an item** commenting on Jer. 33.25 ‫)רמוא‬‎ ‫ןכו אוה‬

‎‫ הלא ראית‬,‫ מה כתיב למעלה מן הענין‬,‫ זו ברית מילה‬,‫ לא בריתי יומם ולילה‬no ‎)‫ כ"ד‬,‫;כו" (יר' ל"ג‬ ‫ ו‬ereh ‎‫ ענין‬snaem eht 11 tajnugeb 52.33 ralimis ot ‎‫ מה כתיב למעלה מן הענין‬htiw drager ot a .v gnidecerp eht ralucitrap 126 In the parallel peroration, TB, Hayyé Sarah, §6, end, the concluding v. is different (viz. Is. 43.2, about which see infra, p. 189). Corresponding to the passage here in TB, cp. the item from Yel. in ‫חקור‬‎ ‫ השעמ‬,No. 207 (above,

note 125): ‫ןיאש‬‎ ‫םנהיג‬, ‫ לצנהל הנידמ לש‬pony ‫ךינב‬‎ ‫םהרבאל תוכזב הלימה‬: ‫רמא ה"בקה‬ ‎‫ אם לא) דם שנאת‬:‫ כדכתיב כי (צ"ל‬,‫בני מילה יורדין לגיהנם אלא ערלים שהם שונאים את המילה‬ ‎‫ שפיכת‬,‫ אלא מה שונא‬,‫ שונא שפיכת דמים‬yw ‎‫ וכי‬,)'‫ ו‬,‫ יחזקאל ל"ה‬,‫ ירדפך‬:‫ ירדפוך (צ"ל‬no px ‎‫ והרשעים‬:‫ וצ"ל כמו בת"ב‬,‫ שנ' לכן הרחיבה שאול נפשה (כאן ישנו ליקוי‬,‫דמים של הברית‬ ‎‫ אבל ישראל שהן נימולים אין ניזוקים ולא‬,)'‫ שנ' לכן וכו‬,‫יורדין לגיהנם אלא בשביל הערלה‬ ‎‫מתיראין מן הגיהנם‬. ereH niaga ew era detnorfnoc yb tnemliatruc dna -acifidom tion (about the comment on Ezek. 35.6 see GR, c. 63.13, ed. Th., p. 698). See also next note. ‫ גז‬Combining with it also the passage‫( רמא ה"בקה "וכו ‏‬above, note 126).‫‏‬ Cp. also the reading in Yalk. Hamakhiri (=YHM) to Prov. 31.21 (ed. Griin-‫‏‬ hut, 99b).‫‏‬ 28 The story of Agrippa and R. Eli‘ezer is truncated here and is better preserved in AB, 6. 17.2. For ‫ךלמה‬‎ ‫ ספירגא‬probably read ‫ספירגא‬‎ [bw ‫סופורטופא‬‎[ ‎‫ המלך‬whose other questions, addressed to R. Eli‘ezer, are mentioned in Sukkah 27a.

2

THE TRIENNIAL

CYCLE

S of the Pentateuch.

This whole item rather seems to belong to

the same source utilized by the author of AB, c. 17.2, who gives the story. about Agrippa and R. Eli‘ezer more fully ‫)ספירגא‬‎ ‫לאש‬

‎‫יומם ולילה‬

‫ לא בריתי‬xo ‎‫ לכך נאמר‬.. . ‫ המלך‬sa tsniaga :ereh ‎‫שאל‬

‎‫ ולילה‬yno ‎‫ אומר אם לא בריתי‬TIN ‎‫ וכן‬. . . ‫;אנריפס המלך‬ ( sa a -aunitnoc tion of this story we have the whole comment: ‫הלעמל‬‎ ‫המ ביתכ‬ ‎'‫ מן הענין וכו‬,hcihw ,revewoh si gnissim ni .BA woN siht -moc ment concludes with the verse ‫ישבל‬‎ omy omy (Is. 52.1) which really was used at the conclusion of the peroration of the Y sermon based on the H from 2 K. 20.3 ff. (above, p. 130)! Here we have another instructive example of the modifications the homilies were subjected to at the hands of the redactors of the versions of Midr. Tanhuma. Only the process of laying bare the structure of these homilies, with the help of their underlying Haftarot, enables one to evolve some order out of the chaos due to curtailment, truncation and combination. 2. Other Homilies. In GR, c. 46.1, there is the item on Hos. 9.10 which has been correlated with the H from 2 K. 20.3 ff. (above, p. 127, 130). There follows (c. 46.2) the comment on

Koh. 3.1 ‫)םימ‬‎ ‫ תעו לכל ץפח תחת ה ש‬yor (‫לכל‬‎ which seems to link it up with Jer. 33.25 ‫)ץראו‬‎ ‫םימש‬ ,(‫ תוקוח‬especially as the Aggadah is developed there on ‫ידש‬‎ ‫ לא‬with the point of the existence of the world depending on the covenant of circumcision (see above, p. 128). In c. 46.4 there are discussed the various

kinds of foreskin (here ‫'וכו‬‎ ‫ ע"ר( רמוא 'ד תולרע ןה‬as to which cp. above, p. 127.— The homilies in JTS Ms. to our S have been referred to above (p. 130)—In MHG, I, 247-8, there is an Aggadah on Ps. 105.8-10 leading down to the citation of Jer. 33.25. Now the verses from Ps. would indeed tally with this H, but also with the one from Is. 54.10 ff. (above, p. od).

Finally, the section in AB, cps. 16-18, to our S is to be discussed.

45.3-4

The

and

homilies

Ps.

25.14

in the ch. headed

respectively,

are

Torah

as

(c. 16), on

Ps.

in the Tanhumas

(above, p. 128). The ch. headed Nebiim (c. 17) introduces Jer. 33.25 which, as we have seen, is one of the 3 different Haftarot

GENESIS:

SEDER

14

133

to our S. On it we have the item (c. 17.1) on Ps. 74.20 (wan n?725) tallying with ‫יתירב‬‎ both in Gen. 17.2 and Jer. 33.25; the importance of the covenant of circumcision for Israel is developed. There follows (c. 17.2) the story of Agrippa and R. Eliezer with the continuation evidently having been preserved in T, §20 (above, .‫כ‬‎ 131-2). Lastly there is the ch. headed Ketubim (c. 18) which introduces Ps. 110.1: ‫בש‬‎ ‫ל ד דו רומזמ םאנ 'ה ינודאל‬ ‎'‫לימיני ונו‬. saW siht eht romziM rof eht htabbaS no hcihw 5 4 was read? A connection could only be found through either of the 3 Haftarot, all of which contain a reference to David (thus |] ‫לכ‬‎

‫םירטפנה‬

‫ ד‬Toon,

and 2 4. ‫ידבע‬:20.7‎

‫דוד‬

60220

‫יירבע‬:‎ ‫דן ה הד‬

‫ בקעי‬yan Ol,

‫ לע ריעה תאזה ינעמל ןעמלו‬onan)! To Ps.

110.1 there is the homily in this chapter weaving in Jer. 30.21 Cm OS)... Woo ‫ןרידא‬‎ (‫ היהו‬tallyine with ‫"ה‬‎ ‫ םאנ‬in Psi 1 The Ps. itself is homiletically referred to Abraham sitting at the right hand of God.’ It should be pointed out that this Ps. was applied to this Patriarch already by R. Ishmael b. Elisha‘

(GR, 6. 46.5: ‫אלו‬‎ ‫היה 'נש עבשנ יי‬, ‫'ר לאעמשי רמא םהרבא ןהכ לודג‬ (5 ‫י"ק‬,‎ (‫ןהכ לע יתרבד יכלמ קדצ 'הת‬.‫ התא םלועל‬,‫ םחני‬cp. ed. Th., p. 462, note to |. 2, for parallels). Also R. Joshu‘a 0. Karhah commented on Ps. 110.3 as alluding to Abraham (see TB, Lekh, §4, and Buber’s note 32). Thus there was Aggadic precedent for the homily here in AB, c. 18, on Ps. 110 with reference to this Patriarch, and hence it served as the Mizmor for the Sabbath

on which our S was recited.

Was the whole idea of Abraham

sitting at God’s right hand meant as a polemical point against the Christian belief of Jesus sitting at the same place?’ However, another Aggadah makes the Messiah sit at the the right hand and Abraham at the left (see YSH, Ps., §869). Cp. also infra, ‫כ‬‎ 2, 91 ("> ,‫ שנ' ברוך ה' אלהי אדוני אברהם (בראשית כ"ד‬,‫ זה אברהם‬,‫נאום ה' לאדוני‬ ‫ הוא יושב בימין וסונקנדריס‬,‫ שלטון כשהוא נכנס‬.‫אין מידותיו של הקב"ה כמדת בשר ודם‬ ‫העולם‬

‫מסוף‬

‫שולט‬

‫שהוא‬

,‫והקב"ה‬

.‫בשמאלו‬

‫שלו‬

‫‏‬sopdebaKyvo(

,‫וסונקתדרוס‬

:‫(צ"ל‬

‫ ולמה הוא מושיבו‬.‫ שנ' נאום ה' שב לימיני‬,‫‏ שאברהם יושב לימינו‬dna ,‫ועד סופו והכל שלו‬ '‫ וכו‬.‫ שהוא מוכיח את ישראל ומראה לאברהם אביהם כל טובה שעושה עמהם‬,‫אצלו‬. 19a Cp. Mt. 22.44, 26.64; Mk. 12.36, 14.62; Lk. 20.42, 22.69; Acts 2.33-35;

in Acts 7.56 Stephen declares to see Jesus standing at the right-hand of God.

134

THE TRIENNIAL

SEDER

CYCLE

‫‏‬51

‫‏ יושב פתח האהל כחם היום‬mis ‫ה' באלוני ממרא‬

‫אליו‬

‫ויר א‬, Gen.

‫‏‬.1.81

Haftarah: ‎‫ארץ מרחקים‬ ‫מלך ביפיו תחזינה עיניך תראינה‬, haiasI 33.17-24, skipping to 35.10 with which there begins a new Seder in Is. (9 verses, so Bodl.

at the beginning, Is. 33.17-34.8

28227°;

but evidently

which

would

make

Bodl., 28263

has the same

is defective

H). B 39 lists

H consist of 16 verses; since

so frequently the skipping is not indicated in this Ms., the H there probably was meant to contain Is. 33.17-24+34.8 (9 verses; 34.8 is also the concluding v. of H to S 73, infra, p. 549). About the significance of this v. here see infra, p. 141. C 3 (=FS, p. 78) has only 5 verses )33.17-22(, but the Ms. needs re-examination, as the H is too short. C6 and 18 also begin with Is. 33.17, but their extent is not given by Abrahams. There is a fragment of Yannai’s Kerobah to our S, but part III, where the initial v. of H is usually cited, is missing (Zulay’s List; see now his ed. of Pzyyute Yannat, p. 34). Linguistically, the connection between H and S is only by means of the verb ‫האר‬‎ (as italicized above; cp. also Gen. 18.2: S927 173.9 ‫אשו‬‎ 6‫ בת‬heres ‫הניא‬‎ ‫רת‬ ‫ךיניע‬ (‫ הניזחת‬but homiletically the ‘King’ in Is. 33.17 was taken to mean God, thus ‘God in His beauty (splendor) thine eyes will behold’ corresponding to Gen. 18.1 where it is stated that God appeared to Abraham. In view of this homiletic connection of H with S, a better concluding v. for the former than Is. 34.8 or 35.10 (as above) would have been Is. 35.2) (i'm ‫יהיויב‬‎‫ כ‬1" ‫מיה יה = רי א‬

‎‫ליח חנו‬

‫(| ד הי‬ STRUCTURE

1. Y Sermon.

p. 257-8:

Mahazor

OF HOMILIES

Vitry, p. 110, Siddur Rasht (=SR),

‎‫ ובשבת שאנו‬,‫ י"ח ברכות‬anid ‎‫ למה מתפללין‬:‫ ילמדנו רבינו‬.]'‫[וירא אליו ה‬ ‎‫ כך למדונו‬.‫ אנו מתפללין אלא ז' ברכות‬sp ‎)‫ מן המלאכה‬:‫בטילין (היינו‬ ‎‫ אמר ר' הונא מפני שאסור לו‬,‫ מתפללין י"ח ברכות בשבת‬rp ‎‫יי למה‬:‫רבותינו‬ 30 In SR the whole Y question is left out, beginning only with answer:

‎'‫ למדונו רבותינו וכו‬.]24[ .pC osla sedraP .de( ,hciernerhE .p )613 dna ‎‫שבלי הלקט‬ (ed. Buber, p. 99, No. 128) where both the Y question and answer have been omitted.

GENESIS:

SEDER

15

135

,‫‏ ואמר האלקיםייי שבת זו מנוחה היא לישראל‬awan,8 ‫לאדם לתבוע צרכיו‬ ‫ לפי שהק' בחר‬,‫ למה‬,)‫ נ"ו‬,'‫שנ' ברוך י'י אשר נתן מנוחה לעמו ישראל (מ"א ח‬ ‫‏ מתפללין‬wsu ‫ ובתפלה‬,)‫ י"א‬,'‫)‏ כ‬wom ‫ השביעי‬avo ‫‏‬mn '‫ שנ‬,‫בשבת תחילה‬

‫ אם היה‬,‫ אם היה אדם כפיל אומר חונן הדעת‬,‫* כיצד‬.‫ יש דברים דחול‬dina‫‏‬ ‫ היה חולה‬so ‫)‏‬s543 ‫ ואם היה בשבייה אומר‬,‫ תשובה אומר הרוצה בתשובה‬bya‫‏‬ ‫ ואמר האלקים** למנוחה ניתנה‬%>.‫ וכן כל שאר תפילות‬,‫אומר רופא חולי‬ ‫ ונמצא‬,‫‏ מעשיו ומיצר‬not ‫ ואם הוא מתפלל י"ח תפילות" הוא‬,‫ לישראל‬naw‫‏‬

‫ בה‬erp ‫‏‬nad ‫לפיכך תקינו רבנן‬

‫*י‬.‫ שמים מתחלל שמחלל את השבת‬ow‫‏‬ 93 .‫צער משום דבר שבעולם‬

This is no doubt essentially the right beginning of the ‫צ‬‎ homily, however the style may have been touched up by copyists. In T, Wayyéra, $1, there is missing at first the essential

point as to why on Sabbath only 7 benedictions comprise the ‘Amidah; instead there is a long insertion about the number 18 of the regular ‘Amidah and only farther on is the main theme mentioned concerning the 7 benedictions on Sabbath. In mt In Yer.

Sabb.

XV.3,

150, top, this is given anonymously:

‫רוסא‬‎ ‫ינת‬

‎‫תבוע צרכיו בשבת‬. ‫ל‬ 32 In 58: ‫ה"בקה‬‎ .‫רמא‬

The whole sentence till ‫לארשי‬‎ seems to be an inser-

tion and rather belongs to the later statement: naw ‫הנתינ‬‎ ‫רמאו םיקלאה החונמל‬ ‎‫ לישראל‬for which evidence is cited from 1 K. 8.56. Here the continuation is: ‎‫למה‬, viz. why must not one pray for his needs on Sabbath? Answer: Because

God has chosen the day first (‘131 ‫רחב‬‎ ‫ 'קהש‬59). 33 An Aramaism for ‫לוח‬‎ .‫ לש‬See variants in the parallel texts. 34 In SR: ‫לארשי‬‎ .‫לאוג‬ 1344 Read: .‫תוכרב‬‎

53 nI ‫‏‬:RS ‫ אמר) הקב"ה‬:‫אומר (צ"ל‬. ‫פה ב הכוה תו ב‬ ‫וכ‬ 37 The last 3 words are missing in SR, and are really redundant. 83 retteB ni ‫‏‬:RS ‫תיקנו רבותינו תפלה בשבת‬

39 In SR: 127 ‫לכ‬‎ ‫ רעצ לש‬where supply ‫]םלועבש‬‎|. 01 ‫ בכל יום מתפלל‬:‫ כך שנו רבותינו‬.‫כמה ברכות מתפלל אדם בכל יום‬

.eJ ‫‏‬staM "‫)‏ מתפללין בר"הי ט‬.leon

‫‏ מתפללין כ'ד בחענית‬.oq

:‫ילמדנו רבינו‬ ‫'א‬‎ ‫ח"ימ‬, ‫ ירדסמ םישרדמה‬.‫ וקיתעה‬On the one hand our item fits in here with the suggested H, and on the other it would be out of place at S 15 which has quite a different H, woven in very skilfully in the Y homily there about the Sabbath ‘Amidah (above, pp. 134-38). A better instance to refute this whole method of shifting with, is hardly needed!

GENESIS:

SEDER

15a

149

item on ‫םינב‬‎ ‫( ימ ודלונש ול ינש‬which has been correlated with 1 from Is. 51.16 ff.), really links up with the Y item on ‫םגרתמה‬‎ muna (TB, §6, T, §5) correlated with H from Is. 29.10 ff.; there is first the verbal tally of ‫םותחי‬‎ with ‫םותח‬‎ in Is. 29.11, and secondly there is a homiletic affinity in ‘“‘Then He openeth the ears of men’’ with Is. 29.18 (the ‘deaf’ are symbolically those hitherto unaware of the impending deed of God). The Aggadah applies Job 33.16 to several personalities (including Daniel whose recorded vision of the ‘End’ is to be a ‘sealed book,’ note the v. cited, 12.4: ‫רפסה‬‎ ‫םותחו‬ ‫ לאינד םותס םירבדה‬,‫ התאו‬alluding to Is. 29.12 about ‫םותח‬‎ ‫ ה‬1H07), leading down to the case of Abraham to whom there was revealed the destruction of Sodom

(Gen. 18.17).

The next homily in T, §6, end, on Amos

SNS‫נ‬‎‫ ידבעולא הו‬ATID I) ONS

27

3.7: ‫יכ‬‎

Cones a ‫הי‬‎ Doe

Noe

certainly belongs also here, tallying as this v. does on the one hand with Gen. 18.17 ‫)השו‬‎ ‫ ע‬°%38 (‫ רשא‬and on the other hand with Is. 29.10 ‫)םיאי‬‎ ‫ בנ‬.(‫ ה‬These 2 items thus are evidently the continuation of the Y homily on ‫הרותב‬‎ 5‫י‬.‫ םגרתמה‬Whether the Aggadah in TB, §7, T, §5, introduced by: ‫לכשו‬‎ ‫ביתכ אצמו ןח‬ ‎‫טוב בעיני אלהים ואדם‬, si trap fo Y nomres si luftbuod eht( .v morf Prov. 3.4 may perhaps have a weak tally with Is. 29.19:

‎‫בקדוש ישראל יגילו‬

‫א ד ם‬

‫ ;(ואביוני‬ylno .R s’iveL tnemetats ‎)‫למה‬

‎'‫ (גילה הקב"ה לאברהם וכו‬si detic morf .leY ni ,TTY .oN .88 there is the item in TB, 88, T, §7, introduced

nehT

by: ‫אלמל‬‎ ‫ביתכ יהי‬

‘yn ‫ומוחלב‬‎ ‫ חלשי וב ןורח ופא רטמיו םהילע‬,‫ ונטב‬Job 20.23-26 (in T, %7:‫"וכו‬‎ ‫ ה"שז( יהי אלמל ונטב‬,which really seems to belong to Gen. 19.24: ‫םודס‬‎ ‫( 'הו ריטמה לע‬S 16a, infra, p. 158-9(. No peroration is preserved in either Tanhuma. 2. Other Homilies: In GR, c. 49.1, there is the Pet. of R.

Isaac on Prov. 10.7: ‫בקרי‬‎ ‫ רכז צ ד קי הכרבל םשו םיעשר‬which seems to have a verbal connection with Is. 29.21 ‫)קיד‬‎ ‫ והתב צ‬.(‫וטיו‬ There follows the item (c. 48.2) on Ps. 25.14: ‫ותירבו‬‎ ‫דוס 'ה ויאריל‬ ‎‫ להודיעם‬which is a variant 0] T, §6, end, introducing Am. 3.7 16 Griinhut’s remarks about the item on Job 33.16 (SHL, VI, 49b, note 1, and 50a, note 1) are baseless. Again an example of unwarranted shifting. While there is a comment on this verse in connection with S 14, where there is a tally with the H there from Is. 54.10 ff. (see above, note 124a), the comment here is due to quite another tally with the H to our S (15a).

150

THE TRIENNIAL

CYCLE

(this v. being cited inside the Aggadah

in both places).

Now

this latter v. tallies well with H, as pointed out above. But also Ps. 25.14, as the opening v. of the Aggadah in GR (see ed. Th., p. 498, note to 1. 2), could be correlated by way of contrast to Is. 29.13 ‫)תוא‬‎ ‫ יהתו םתארי‬and here ‫ויא‬‎ 7°75). SEDER

‫כצדיק‬ ‫משפט‬

15b

‫‏ עם רישע היה‬saip ‫ מעשות כדבר הוה להמית‬724 ‫חלילה‬ ‫כל הארץ לא יעשה‬ ‫כר שע הלילה לך השופט‬, Gen.‫‏‬

1

About the shifting of the 5 by some from 18.17 to here, see above, .‫כ‬‎ 142-3. An appropriate 11 to this S seems to have been 1K. 8.32: y> van

‎‫לתת לו כצדקתו‬

‫ךידבע‬‎‫פשו תט תא‬

‫צדיק‬

‫תיש‬

‫עו‬

‫םימשה‬

‫ לתת דרכו בראשו ול הצדיק‬wy

‫התאו עמשת‬

,4 gniyllat

so well with Gen. 18.25, both verbally and intrinsically. This H probably extended from 1K. 8.32 to 40+49 ‫)תישעו‬‎ ‎‫ (מ ש פ ט ם‬ro 25 01( .)sesrev STRUCTURE

1. Y Sermon.

TB, Wayyéra,

OF HOMILIES

§9:

‫‏‬onis ‫ מהו שיעמוד אדם ויתפלל‬:‫ילמדנו רבינו‬

‫חלילה לך מעשות כדבר הזה‬

'‫ אין עומדין להתפלל אלא מתוך כובד ראש (מ‬:‫כך שנו רבותינו‬ ‫וכן‬

Several

times

solemn

praying

is mentioned

‫א‬

.‫קלות ראש‬ ‫ ה‬teaye ae‫‏‬

in the above

H

(8.33: ‫הזה‬‎ maa ‫ךילא‬‎ ‫ ; וללפתהו וננחתהו‬8.35, 38, 49, or 52), hence the Y question and answer about one’s attitude when standing up to pray. The homilist continues to cite Ps. 2.11 (‘7 ‫תא‬‎ ‫ודבע‬ ‎‫וב ריע ד ה‬ i ,s'SM gniyllat htiw 1 .K 7.048 N1 oa )eo in illustration of the requirement of seriousness when beseeching God.'? The “fathers of the world” )‫העולם‬‎ mas) prayed in awe. 6 About another comment on Ps. 25.14 to S 14 see above, p. 128. 2 In Yer. Ber. V.1 (8d) two Biblical inferences are given for this Mish-

naic requirement: 1% ‫ווחתשה‬‎ ‫שארה ל"ביר רמא‬, ‫ןיא ןידמוע ללפתהל אלא ךותמ דבוכ‬ ‎‫ ר' יוסי בן חנינא אמר עבדו את י'י ביראה וגילו‬,)‫ בחרדת קודש (כעין אל תקרי‬,‫בהדרת קודש‬ my a.

According to Babli 300, bottom, R. Yose 0. Hanina cites Ps. 8 ‎)‫ (ואני ברוב חסדך אבוא ביתך אשתחוה אל היכל קדשך ביראתך‬dna .R namhaN .b caasI Ps. 2.11. Our homilist uses the latter v. because of ‫הארי‬‎ as explained above

GENESIS:

SEDER

15b

151

This leads the homilist to his theme of how the righteous plead for forgiveness of transgression. Even for the wicked the plea is made, perhaps they will repent. Thus Abraham began a defence of the Sodomites, ‘‘thinking perhaps they will (meanwhile) repent’”’ ‫)הבושת‬‎ ‫ אמש ושעי‬aD). Herewith there is a return to Gen. 18.25. Now the whole point of repentance here is reflected by 11 (8.33: ‫ךילא‬‎ ‫; ובשו‬:8.35 ‫ םתאטחמו( ןובושי‬. There follows (TB, %10( a loosely constructed homily introduced by ‫וכרע‬‎ ‫ אל שירחא וידב רבדו תורובג ןיחו‬ans, Job 41.4 (cf. AB, c. 22.2, where it is introduced by .(‫ה"שז‬‎ It weaves in a verse (Gen. 18.23) preceding our S without the usual formula: ‫המ‬‎

‎‫ אלא‬,‫ שנ' ודבר גבורות‬,‫ הענין (ואע"פ שאמר דברים קשים‬oy ‎‫כתיב למעלה‬ ‎,)‫ הענין‬oy ‎‫) למעלה‬min ‎‫ ראה מה כתיב‬,‫ ומה גבורות דבר‬.‫ ערב לי‬,‫ ערכו‬mpp ‎:‫ אמר אברהם לפני הקב"ה‬,)‫ כ"ג‬,‫ויגש אברהם ויאמר האף תספה (בראשית י"ט‬ (an ‎‫ חלילה לך‬,‫רבונו של עולם‬. ,wohynA ‎‫ וחין ערכו‬si nekat asa tros of ‎‫אל תקרי‬, .ziv ,mp sih gnidaelp ekil( ‎‫תחנה‬, ( si tnasaelp ot em ) ‎=‫ערבו‬, ‫ לי‬%.)yna nI mp ) = ‎‫ (תחנה‬ereht si eht labrev yllat htiw H (8.33: ‫וננחתהו‬‎ ;:8.38 ‫; לכ הנחת‬8.49 or 52). The homily weaves in at its conclusion Job 34.32 (1717 ,(‫התא‬‎ tallying with 1 K.

200 ‫ן‬:‎ ‫ כ הרות ם‬and [0 410-101 Coe ee Nee Sb ‎‫ (פועל אדם ישלם לו וכאורח איש ימציאנו‬gniyl nola ehtt eno hand with Gen. 18.25 ‫)ךל‬‎ (‫ הלילח‬and on the initial v. of H (1 K. 8.32: ‫'וגו‬‎ ‫וכרד ושארב‬ links up well with the suggested H. There homily, preceding this one, in AB, c.22.1,

the other hand with nnd). Thus this item is. missing in TB the on 2 Sam. 23.3 ‫)לשומ‬‎

in the text. Ps. 5.8 would have also supplied him the same word (‫)ךתאריב‬‎ but as it is missing in Yer., it is also omitted in the Y homily. The story in TB, §9, about the person who leaned to the wall while reciting the Torah (13) ‫הרותב‬‎ ‫ ( השעמ םדאב דחא דמעש תורקל‬is somewhat different in Yer. Meg. IV.1 (74d, top). Cp. also GS, I, 483, No. 5. Now Griinhut (SHL, VI, 57b, No. 14) fastened himself on this story, which is only by way of illustration, to emend the whole Y homily and to concoct instead a new one: ‫'וכו‬‎ ‫וניתובר‬: ‫הכימסב ךכ ונש‬. ‫וניבר והמ ארקיש םדא הרותב‬: ‫ ונדמלי‬to ‫םשמ‬‎ ‫ונפיו‬ ‎‫( האנשים‬Gen. 18.22)! A most fanciful procedure! On the one hand the latter v. forms no new S at all, and on the other hand the above Y in TB, §9, to Gen. 18.25 (a S evidenced by the homilies in TB and AB discussed here), has its full connection by means of the suggested H. 163 However, in GR, c. 49.10, end, this v. is commented upon differently:

‎‫ חן נתן בארוכות שפתיו בשעה שביקש רחמים על סדומים‬,‫ ודבר גבורות וחין ערכו‬.pc( .de Theod., 512, note to 1. 11; 5 there is a misprint).

152

THE TRIENNIAL

CYCLE

‫םיהלא‬ ‫ םדאב( קידצ לשומ תארי‬which has also its connec-‫‏‬ tion with the initial verses of S and H by means of py (also‫‏‬ as regards‫ תארי םיהלא ‏‬cp.‫ ןעמל ךוארי ‏‬in 1 K. 8.40). The further‫‏‬ homily (TB, §12 =AB, c.22.3) hardly formed a part of Y sermon.‫‏‬ No peroration has been preserved in TB, while in T there is no‫‏‬ comment whatever on our S.‫‏‬ 2. Other Homilies. In GR there is no special ch. to our S, nor is there a Pet. to it (see c. 49.9 ff.). This shows that the redactor of this Midr. did not begin a new S at Gen. 18.25 since such began only 8 verses before (18.17, see GR, 6. 49.1-2(. But in c. 49.9 (ed. Th., 511-12) there is the statement of R. Aha, weaving in Ps. 45.8 ‫)עשר‬‎ ‫ תבהא( קדצ אנשתו‬,which is the same as the Pet. in c. 39.6 to S 10 (above, p. 101). Now Theodor (p. 511, note to |. 3) remarks that the passage here has been inserted only incidentally ‫)אררג‬‎ .(‫ בגא‬This is apparently correct as far as the text now stands because its ending is connected with

Gen. 12.1 ‫)אלא‬‎ ‫א'נ( )יתרבד‬: ‫תורוד םלוכמו אל יתרכז‬, ‫חנמ דעו ךלצא 'י‬ ‎]‫ אל אברם‬° ‫ [שנ' ויאמר‬,‫(אותך‬. revewoH ni ,GHM ,I ,6-582 eht same homily concludes with: ‫היה‬‎ ‫'תכד רחא םירבדה הלאה‬, ‫אדה איה‬

‎)‫ אברם‬:‫דבר ה' אל אברהם (צ"ל‬, suht gniknil ti ‎‫ קט‬htiw .neG 1.51 (S12); exactly ‫הפ‬‎ ‫ת‬1 PRK, ed: Buber, 125a.b: “Also in LE, c.10.1, Ms. Vat. Ebr. 32 (fol. 8b) and Ms. Brit. Mus. Add. 27169 (fol. 308b)'*4 conclude this item with Gen. 15.1 and not with 12.1. According to our scheme of investigation into the tallying of the v. from Hagiogr. by means of H to the particular S, we can account for the introduction of the item on Ps. 45.8 at different places. To S10 (Gen. 12.1) one kind of tally was found (above, .‫כ‬‎ 101). To 5 12 (Gen. 15.1) another kind of tally was available (above, p. 120). To the S beginning with Lev. 8.1, where this verse 18 applied in LR, c. 10, see infra, Vol. II. And now +0 our present 5 (Gen. 18.25), where in reality the homily belongs because of its beginning ‫םהרבא‬‎ ‫העשב דמעש וניבא‬

‎'‫ סדומיים וכו‬yb ‎‫ רחמים‬,dapw .sP 8.54

‎) ‫ותשנא רעש‬

‫רק‬ ‫צ‬

‫(אהבת‬

tallies well with the initial verses of 5 and H (Gen. 18.25 and 1 K. 8.32) both of which deal with the righteous and the wicked. Thus we may assume that there was such a Pet. to our S with 4 About these valuable MSS. of LR see above, p. 19.

GENESIS:

SEDER

15b

153

the ending missing, an ending that would link it up with Gen. 18.25 and not with 12.1 or 15.1 respectively. This point is very instructive and accounts for the seeming reduplication and repetition of the Aggadot at diverse places. Only a close examination of the tallies in connection with the respective S and its corresponding H enables one to evolve order out of the apparent chaos. Finally the section in AB, cps. 22-24, to our 5 is to be discussed. Ch. 22, headed Torah, has been correlated with H

from 1 Kings 8.32 ff. (above, p. 151-52). But ch. 23, headed Nebiim, lists Mal. 3.18 ‫)עשרל‬‎ ‫ קידצ‬pa ‫םתיארו‬‎ (‫ םתבשו‬as if being another H. Now this v. would tally with Gen. 18.25 by means of the theme of ‫קידצ‬‎ and .‫עשר‬‎ However, there is involved the difficulty that this H (Mal. 3.18-24, comprising 8 verses with reduplication of v. 23) is practically the same as that to the previous S (No. 15), according to AB, c. 20, except that there it begins with v. 19 instead of 18 (see above, p. 140-1). Anyhow, on account of on’x there are given the homilies (c. 23.1-4( on 166.14: ‫םעח‬‎ ‫ "ו‬aS ys ‫"הי‬‎ "‫=םכבלששו העדונו די‬: ‎‫ את אויביו‬eht( gnidne osla seillat htiw bew ‎‫א ל הים‬

ons ‫ עבר‬ap

yay ‎‫ לא‬in Mal. 3.18). Other verses containing the verb ‫האר‬‎ are woven in. There follows also an item (c. 23.5) on Koh. 9.2:

‎‫ולרשע‬

‫לצדיק‬

‫הכל כאשר לכל מקרה אחד‬, niaga gniylppus yb

the italicized words the link with Gen. 18.25 and Mal. 3.18. Several Greek words occur in this ch., as so frequently in this Midrash. The third ch., headed Ketubim (c. 24), again introduces

Ps. 110.1: ‫ינימיל‬‎ ‫ רומזמ םאנ 'ה ינודאל בש‬.‫ דודל‬This Ps. served as Mizmor for the Sabbaths on which read (see above, pp. 133 and 141-2).

Sedarim 14 and 15 were The connection here with

our 5 is by means of H (1K. 8.33:3°18 ‫ינפל‬‎ ‫ףגנהב( ע מ ך לארשי‬ hence the reading of Ps. 110 with its promise:

ore Diagey.

‫תה‬‎

ae

LN ‫=ברקבי‬‎ ‫ההר‬

‫ךי‬‎

‫דע תישא א ביו‬

(2‫ץ‬0cp. alsow. 33

‎‫ חילך‬ova ‎‫ע מ ך נדבות‬. suhT eht noitpmussa ereh oot fo siht .sP serving as Mizmor for the Sabbath on which S 15b was read,

is justified.

Because of ‫ינימיל‬‎

‫ בש‬we have the homily in

6. 240n Ex. 15.6: ‫חכב‬‎ ‫'ה ירדאנ‬ ‫ מ יי ךנ‬.‫ י‬The tenor of the Aggadah is again that Abraham was invited to sit at God’s right hand, as above in cps. 18 and 21.

154

THE TRIENNIAL

CYCLE

In conclusion a few words are due on the possibility, alluded to above (p. 143), that the readings from Gen. 18.17 ff. or 18.25 ff. were not really meant as new Sedarim (15a and 15b respectively), but constituted the Torah passages recited on a public fast-day. One could argue that on such a critical occasion as that causing the fixing of a public fast-day, on which the people convened for solemn Divine supplication (cp. Mishn. Ta‘anit), the passage of Abraham’s pleading for Sodom would be appropriate; the genuine repentance of even a small part of the community would save the rest, just as in the case of Sodom a minimum of 10 righteous people would have saved it from destruction. And especially appropriate for such an occasion would have been such a H as 1 K. 8.32 ff. (cp. also above, p. 104, concerning 5 10a). However, it is rather strange that just to S 16a (infra, p. 157) there should be a Y homily dealing with ‎‫תענית צבור‬, tub ton ereh ot a51 ro b51 hguohtla( eht Y meti ot the latter about the serious attitude at prayer, above, p. 150,

would be in some accord with the occasion when people met to supplicate God for deliverance from grievous trouble). Moreover, the existence of this very S 16a has been shown as due to the previous ‫כ‬‎ that began at Gen. 18.17 or 18.25 (above, p. 14243). As long therefore as no concrete evidence is available for such a surmise concerning a fast-day, the shifting of the Seadrim from 18.1 (S15) to 18.17 (15a) or 18.25 (15b) respectively has to be taken as a concrete fact involving changes also in the subsequent items (see the list, above, p. 143). Cf. also infra, p. 160. SEDER

16

‫‏ בשער סדום וירא לוט ויקם‬yva ‫ב ע ר ב ולוט‬

‫ויבאו שני המלאכים סדומה‬

‫‏ ארצה‬SDD ‫לקראתם וישתחו‬, Gen. ‫‏‬.1.91 Haftarah:

‎"‫בוקר איננו וגו‬

‫בלהה בטרם‬/‫שרי בו" ותנה‬

‫ ולעת‬1 ‫ב‬1

ate

18.7, skipping to 19.25 with which v. there begins a new Seder in Is. (9 verses; so Bodl.

28227"; Bodl. 28263 is incomplete, but

evidently has the same H). B 39 lists 17.14-18.7, without the last v. after the skipping (hence 8 verses). C 18 and 43 begin with 17.14, but their extent is not indicated by Abrahams. There is a possible fragment of Yannai’s Kerobah to this S

GENESIS:

SEDER

16

155

(Zulay’s List), but the part indicating the H is missing. In addition to the verbal tally of H with S, as italicized, the sentence "8% eventide behold terror and before the morning they are not’’ is well applied to such an event as the overthrow of

Sodom. Also in ‫םילק‬‎ ‫( וכל מ ל א כ םי‬Is. 18.2) there was found a verbal similarity to 0° ‫כ‬‎ ‫ ואביו ה מ ל א‬in Gen. 19.1. A different 11 is given in C3 (=FS, p. 78), viz. ‫שיא‬‎ mm ‎‫זקן בא מן מעשהו מן השדה ב ער ב‬, segduJ ,42-61.91 gnippiks ot 20.27 with which v. there begins a new Seder in this book (10 verses). This H links up with S not only by means of the word anya, but still more by the similarity of the respective stories, both involving a flagrant breach of hospitality. STRUCTURE

1. Y Sermon.

OF HOMILIES

T, Wayyera, §9, TB, §14:

‫‏‬dam ‫ כמה מיתות נמסרו‬:‫ ילמדנו רבינו‬.'‫ויבאו שני המלאכים סדומה בערב וגו‬ ‫ההג‬

,‫שריפה‬

,‫סקילה‬

ais

‫‏‬dam

‫נמפהו‬

‫מיתות‬

‫אהבע‬

:6:‫שר שנו רבותינו‬

su‫‏‬

‫ שכן‬,‫ רבנן אמרי סקילה חמורה‬,‫ ואיזו היא החמורה‬.)'‫ א‬,'‫וחנק (מ' סנהדרין ז‬ ‫ שכן ניתנה לבת כהן‬,‫ רשב"י אומר שריפה חמורה‬,‫ניתנה למגדף ולעובדי ע"ז‬ ,‫ טי ג וכרי‬,‫שזנתה; (עלין שם‬ The starting-point is to be looked for in the H from Jud. 19.16-24+ 20.27, viz. in the skipped part which the homilist had in mind. The evil deed of Gib‘ah resulted in the great meeting at Mizpah wherefrom an order was sent to the tribe of Benjamin to hand over the culprits “that we may put them to death and put away evil from Israel” (20.13: A9yan ‫םתימנו‬‎ ‎‫ מישראל‬myn). This suggested the Y question and answer as to the kinds of capital punishment ‫)ה‬‎ ‫ מ( תי‬imposed by a Jewish lawcourt. Leading down to R. Simon b. Yohai’s view that burning was the most severe kind, since it was meted out to an adulterous daughter of a priest, the homilist proceeds to emphasize the seriousness of sexual immorality. On account of the latter the Sodomites were sentenced to be consumed by fire (citing Gen. 19.24). When the Divine sentence had been passed, the angels were ordered to execute it which they did on 16 This formula is missing in TB, where also the reason of Rabbanan, as to why stoning is the most severe punishment, is omitted.

156

THE TRIENNIAL CYCLE

their arrival to Sodom (Gen. 19.1). to the initial v. of S, completing the mon. (In the middle of T and TB item as evident from YTT, No. 97,

Herewith there is a return first section of this Y serthere is missing a certain infra, H. pt., p. 304, note

263): No Y item, to be correlated with the different H from Is. 17.14 ff., has been preserved. The continuation in T, §9 (miss-

ing in TB), on Ps. 78.49:° ‫כ‬‎ ‫ תחלשמ מ ל א‬. . ‫ופא‬. ‫שי חל םהב ןורח‬ ‎‫ רעים‬11‫ פאת‬pu htiw .neG 1.91 dna osla htiw siht 11 .sI( :2.81

‎‫קלים‬

‫מלאכים‬

‫לכו‬...‫בים צירים‬

‫(ה שולח‬.

ehT gnidnes‘ fo

messengers of evil’ is applied at the end of this homily to the angels sent to destroy Sodom (see the reading of T in YHM to

Ps. 78.49, ed. Buber, II, 32, No. 57: ‫ואבש‬‎ ‫םיער‬, ‫תחלשמ יכאלמ‬ ‎‫ שנ' ויבאו שני המלאכים סדומה בערב‬,‫(בשליחות לשחת את סדום‬. ehT txen item in T, §10, on Is. 63.10: ‫םהל‬‎ ‫המהו ורמ ובצעו תא חור ושדק ךפהיו‬ ‎‫לאויב הוא נלחם בם‬, no eht rehto ,dnah smees ot eb rehtar -noc nected with H from Judg. 19.16 ff. where ‘war’ is mentioned several times in the skipped part (thus 20.14, 18, 22, 23), hence here ‫םב‬‎ ‫ םחלנ‬.‫ אוה‬The further section on this 5 in T and TB is much curtailed.

There is a sort of peroration in TB, §15, end:

‎‫ שנ' אח לק ה‬,‫לק ים אותה‬

‫לעולם הבא הקב"ה מרפא אותה וישראל מח‬

‎)'‫ ח‬,'‫שכם ונו' (תהלים ס‬, hcihw smees ot eb eud ot eht ,yllat yb yaw of contrast, with the initial v. of H from Is. 17.14 ff, viz. ‫הז‬‎

‎‫ לבוזזינו‬San ‎‫ שוסינו‬p> n (see also infra, p. 159-60). 2. Other Homiltes. In GR, c. 50.1, the Pet. on Ezek. 1.14: ‎‫והחיות רצוא ושוב כמראה הבזק‬, gnilaed htiw eht tniop fo eht dipar movement of angels, is due to ‫םילק‬‎ ,‫‘ םיכאלמ‬swift messengers’,

in Is. 18.2 (cf. 19.1: ‫לק‬‎ ‫ הנה( 'ה בכור לע בע‬. The item in c. 50.2 on Job 23.13: ‫שעיו‬‎ ‫ דחאב ימו ונבישי ושפנו התוא‬NIM is difficult to correlate; indeed this v. is commented upon in TB, §21, in a different manner and in the section dealing with S 16a (Gen. 19.24, cp. infra, p. 159). But here in GR (see ed. Theod., p. 517) Ps. 78.49 is woven in, which v. tallies with the H from Is. as pointed out above.— In JTS Ms. the section to our S begins with a comment

on

Ps.

104.4:

‫טהול‬‎ ‫ויתרשמ שא‬

‫תוחור‬

‫ויכאלמ‬

‫ השוע‬,

which again links up with both Gen. 19.1 and Is. 18.2. Thus most of the homilies to this S are to be correlated with H from Is. 17.14 ff., yet the Y item to it is missing. On the

GENESIS:

SEDER

16

157

other hand the latter to the H from Jud. 19.16 ff. has been preserved together with one additional item in T, §10. In AB there is no section to our S, because the previous S there (cps. 22-24) began at Gen. 18.25, hence there could be no new S at 19.1 (see above, p. 143). SEDER

3

‫על סדום ועל עמורה נפרית ואש מאת ה' מן השמים‬

‫הטיר‬ ‫וה' מ‬, Gen.‫‏‬

42.91.

From

the homilies to be discussed forthwith it appears to me

that the H was: ‫ריצקל‬‎ ‫םגו יכנא יתענמ םכמ תא םשגה דועב השלש םישדח‬

‎‫הלקה אחת תמטר‬

‫על עיר אחת ועל עיר אחת לא אמ טיר‬

‎‫וחלקה אשר לא תמטיר עליה תיבש‬,

v. of 5 by means of .‫ריטמה‬‎ to 13+5.14-15 (9 verses).

‫והמטרתי‬

somA ,7.4 gniyllat htiw eht laitini

The H probably extended from 4.7 In 4.11: ‫תא‬‎ ‫ תכפהמכ םיהלא‬ODA ‫יתכפה‬‎

‎‫ סדום ואת עמורה‬ereht saw dnuof a rehtruf noitcennoc htiw .neG

19.24-25 describing the. overthrow of Sodom and Gomorrah. Perhaps the H comprised straight Amos 4.7-5.4 (ending with ym ,‫ינושרד‬‎ hence 11 verses). STRUCTURE

Y Sermon.

OF HOMILIES

TB, Wayyéra, §16:

‫‏ תענית על הצבור‬wen ‫ בית דין‬:‫ ‏ ילמדנו רבינו‬.'‫‏ וגו‬ono ‫וה' המטיר על‬ ‫וירדו‬

‫היו מתענין‬

:‫כך שנו רבותינו‬

.‫) שישלימו‬eta ‫)‏‬het ‫בר‬

‫"ויהחר‬,‫שירההונשמים‬

.‫ דברי ר' מאיר‬,‫ לאחר הנץ החמה ישלימו‬,‫נשמים קודם הנץ החמה לא ישלימו‬ ."‫** וכו‬%.‫‏ ישלימו‬nsm ‫ לאחר‬,‫ור' יהודה אומר קודם חצות לא ישלימו‬ The starting-point is to be found in the initial v. of H (Amos‫‏‬ )4.7 dealing with the withholding of ‘rain from you when there‫‏‬ were yet 3 months to the harvest’. Lack of rain would be the‫‏‬ cause of decreeing a public fast-day. It is interesting to note‫‏‬ that in M. Ta‘an. 3.3 our very verse is cited in illustration of‫‏‬ 166 Baraita in Ta‘an. 25b, bottom, where also a third view, in the name of .‫א‬‎ Yose b. Halafta, is mentioned. In M. Ta‘an. 3.9 the first view is given anonymously and the second one is attributed to R. Eli‘ezer, but in Ms. Munich the reading in M. is also R. Yehudah (see ,‫ס"ד‬‎ Ta‘an., p. 105, top); hence the anonymous view is according to R. Meir, as so frequently in the Mishnah (cp. the rule: ‫ריאמ‬‎ ‫ הנשמ יבר‬ond). See also GS, I, 483, No. 6.

158

THE TRIENNIAL

CYCLE

one of the occasions for such a fast-day."” Hence the Y quotation and answer about a ‫רובצ‬‎ ‫ תינעת‬for rain. After citing the Bar. concerning completing the fast in case rain fell during that day, the homilist introduces the item about the fasts on Mondays and Thursdays, kept by the pious to commemorate the beginning and the end of the 40 days spent by Moses in pleading for Israel after the deed of the Golden Calf (cp. Dt. 9.25 ff.). This launches the homilist on his theme of repentance (75° ‫המ‬‎ ‫האר‬ ‎‫ התשובה‬n>). God warns the sinner 3 times; if the latter pays no heed and does not repent, he suffers the penalty (weaving in Job 33.29: ‫אוה‬‎ ‫הבושת‬, ‫'גו וניאו השוע‬, ‫הרתמ וב םעפ 'א 'בו‬

‎'‫ שנ' הן כל אלה יפעל אל וגו‬,‫(נפרע ממנו‬.

‫ןויכו ה"בקהש‬

woN siht tniop si os llew

reflected in our 11 where we have several times the reproach ‎'‫ עדי נאם ה‬wano ‎‫ ולא‬somA( %.)11-8.4 sihT niaga setartsulli eht skillful inter-weaving of H with the Y homily. The topic of repentance and punishment, in case the former has not taken place, is finally connected with the case of Sodom. Abraham pleaded for the sinful city, but as no merit could be found for it, the punishment took its course ‫ןינמ‬,)‎ ‫תונערופה‬, ‫דימ התאב םהילע‬ ‎'‫ וה' המטיר על סדום וגו‬,‫ שקרינו בענין‬.)nm htiwereH ereht si a nruter to the initial v. of S, thus completing the first section of the sermon. The continuation in TB, §17, introduces a v. from Hagiogr.

(Ps. 58.9): wow ‫וזח‬‎ ‫ ומכ לולבש םמת ךולהי לפנ תשא לב‬,which is applied to the overthrow The tally with H ‎‫ ;תוסיף קום‬siht .v Amos 5.1-4 may

of the people of Sodom (cp. also GR, c. 51.1). is in the word ‫לפנ‬‎ (and in Amos 5.2 ‫אל‬‎ ‫הלפנ‬ si ni eht deppiks ,trap tub no eht rehto dnah have been the concluding verses of H, above,

157 The mextiutem: ‎'‫רשעים פחים אש וגפרית וגו‬ both with Gen. 19.24 T, §7, is really to our 7 ‫לא‬ '‫וכו‬

‫ומתרעת‬

‫ועל עיר אחת‬ ‫‏‬dnym

‫העיר‬

CEB yS18teps 01 30 on 1 16 ‫י מ טר על‬, gniyllat yb eht dezicilati drow and Amos 4.7. The homily in TB, §8, 5 and not to S 15a (see above, p. 149).

‫על עיר אחת‬ ‫ אותה‬,"‫וגו‬

‫תמטר‬

‫והמטרתי‬

‫דכתיב‬

‫חלקה אחת‬

,‫ שלא ירדו עליה גשמים‬py‫וכן ‏‬

‫אמטיר‬.

9 After warning 3 times without resulting in repentance (Amos 4.7-8, 10), there is mentioned the punishment similar to the overthrow of Sodom and Gomorrah, 4.11! The still earlier item in 4.6 the homilist did not figure in because his H began at 4.7. 9 and

GENESIS:

SEDER

It introduces Job 20.23: ‫רט‬‎ ‫מיו‬

l6a

159

‫יהי אלמל ונטב חלשי וב ןורח ופא‬

‎‫עליהם בלחומו‬, gnidroffa eht emas knil .pc( .R s’rieM :tnemetats 43) ‎‫ על הפיכת סדום הכתוב מדבר‬sa ni ,BT .dna niretteb :7 ‎‫ב מטר‬ ‎"‫(שבסדום הכתוב מדבר וכו‬. woH hcum fo eht Y nomres si -rocni porated in the further section of TB, ,19-21‫ֶא‬%‎ is difficult to ascertain. The reconstruction of Griinhut (/.c., 63b, No. 27) is risky, as so throughout

his procedure.

But

assume

from

‘Arukh,

that

the

passsge

Yel.

in

it is correct

s.

‫טי‬‎

to

‫ןוימט‬

‎)'‫ לב' מדינות שמרדו במלך וכו‬:‫בילמדנו‬, ‫ ו‬.fc osla ,HSY ot .sI ,43 .oN ,)934 is from Yel. to our S since the same Aggadah is also found in GR, c. 51.2 (see ed. Theod., .‫כ‬‎ 532, note to 1. 5). Now in TB,

§20, we have the typical item introduced by ‫ה‬‎ ‫המ ביתכ ל מ ע ל‬ ‎'‫ ויבאו שני המלאכים וכו‬7y1?J, ,1 dewollof yb eht ylimoh )12§( on Job 23.13: wy ‫התוא‬‎ WN ‫ונבישי‬‎ ‫ דחאב ימו‬NIT). This v. is commented upon in GR, c. 50.2, to S 16 in a different manner (see above, p. 156). Here there could be found a tally in wy with

H ‫)לארשי‬‎ ‫ הכ אע הש ךל‬,‫ ןכל‬Amos 4.12, and ‫הפיע‬‎ ‫רחש‬

,‫השוע‬

4.13) dealing with God’s omnipotence. The Aggadah here cites first the dispute of R. Papias and R. ‘Akiba. The former tried to explain Job 23.13 as depicting God’s autocratic rule, but the latter objected and insisted that all decrees were decided upon only after a fair trial in the presence of the heavenly familia. As a result of R. ‘Akiba’s objection the v. is first explained by R. Pinhas Hakkohen b. Hama to mean that because God is unique in His world, He knows the judgement of His creatures, and then by R. Judah Hallevi b. Shalom that, because of the same reason, ‘He knows the thoughts of His creatures’ )‫לע שהוא‬‎ ‎‫(יחידי בעולם יודע דעתן של בריותיו‬. ehT tsal tniop si llew detartsulli in our 11 (Amos 4.13): ‫וחש‬‎ ‫ דיגמו! םדאל המ‬Thus again the 1 accounts for the introduction of this homily here. Finally we come to the peroration (TB, §22, end). It is at first similar to the one to S16 (TB, §15, end), but the con19 In accordance with this thought we have the Aggadah that whereever the v. begins with ‫'הו‬‎ (as here in Gen. 19.24: ‫ריטמה‬‎ (‫ 'הו‬God and his BétDin or councillers are meant.

Cp. T, Waéra,

§16: ‫אוה‬‎ ‫'הו‬, ‫לכ םוקמ אוהש רמוא‬

‎‫ הוא וסנקליטין‬,‫ וה' המטיר על סדום‬.‫ הוא ופנקליטין שלו‬,‫ וה' פקד את שרה‬.‫ובי"ד של מעלה‬ ‎‫ הוא וסנקליטין שלו‬,‫ קולות‬amy ‎'‫ וה‬.‫שלו‬. eeS osla ,RG .6 :2.15 ‎'‫אמר ר' לעזר כל מקום שנ‬ ‎‫ הוא ובית דינו‬,‫ וי'י‬rof( eht slellarap .pc ,.doehT .p ,355 eton ot .I .)4

160

THE TRIENNIAL

CYCLE

clusions are different due to the exigencies by reason of the different Haftarot which usually are reflected in these perorations.

p. 156.

For the correlation of the peroration to S 16, see above,

Here the conclusion is: ‫לארשי‬‎ ‫םלועל אבה אפרישכ ה"בקה תא‬

‎,‫ כרמיה אלו הנביאים‬,)‫ י"ז‬,'‫ שנ' ונתתי לה את כרמיה משם (הושע ב‬,‫מרפא אותה‬

‎‫ אותה שעה‬.‫ עמק שעכרתי באפי לפתח תקוה‬,‫ואת עמק עכור לפתח תקוה‬ ‎‫ שנ' ענו‬,‫ וענתה אלא שירה‬IRP ‎,‫ שנ' וענתה שמה כימי נעוריה‬,‫אומרים שירה‬ ‎)'‫ ז‬,‫ (תהלים קמ"ז‬anna ‎'‫לה‬. ehT gnivaew ni fo aesoH 71.2 si eud to the v. of H (Amos 4.9) where the ‘vineyards’ (03°55) are enumerated among the other stricken parcels of land. Hence in the ‘happy ending’ of the sermon the restoration of the vine-

yards is promised

‫)םשמ‬‎ ‫יתתנו( הל תא רכ הימ‬

Thus the suggested H to our S is abundantly evident in the homilies analyzed above. None of the latter are found to our S in T and AB. There is also a lacuna in JTS Ms. The items in GR, c. 51, have been mentioned before. Now as regards S 16a one again could argue that it was not meant to be the reading for the Sabbath, but for a ‫רובצ‬‎ ,‫ תינעת‬say for rain (cp. also above, p. 154). H and homilies would fit in for such an occasion, yet it would be strange to assume that such a Pentateuchal passage was picked out merely because it began with ‎‫וה' המטיר‬, sa siht ’niar‘ saw fo erif dna enotsmirb dna ton fo retaw for the supplication of which the fast was proclaimed! Hence as long as there is no documentary evidence for such a surmise, Gen. 19.24 ff. should be taken as forming a new S (16a) by reason of the consideration that those who began the previous S at Gen. 18.17 (15a) or 18.25 (15b), could not conform with the usual next S at 19.1 (No. 16) and hence shifted it to 19.24 (see

above, p. 142-43). SEDER

17

‫ םשמ םהרבא הצרא בגנה בשיו ןיב שדק ןיבו רוש רגיו ררגב‬yor, Gen. 20.1.‫‏‬ As pointed out above (p. 143), there could be no new S here for those who commenced the previous one at 19.24 (16a) but only for those who had it at 19.1 )5 16). Ch. 20 of Gen. consists of only 18 verses, and we have thus to assume that the 7th person called upon to read from Torah repeated verses 16-18 read previously by the one who preceded him (cp. also infra, p. 194).

GENESIS:

SEDER

17

161

At 21.1 ‫)הרש‬‎ ‫' דקפ תא‬m) there begins a new S (No. 18, see infra,

p. 165).

Haftarah:

‎‫יכירום‬

‫כל רואיהם‬

‫העמים‬

‫בתוך‬

‫וצאצאיהם‬

‫זרעם‬

.No ‎‫ונודע‬

‎'‫כי הם זרע ברך ה‬, .sI ,51.26-9.16 gnippiks ot 9-8.26 01( ;sesrev os 3001. 282277). C3 (=FS, p. 79) has only 61.9-62.5 (8 verses). In B 39 the rubric reads: ‫םערז‬‎ ‫םהרבא עדונו םיוגב‬. ‫ םשמ‬yor ‫'תמלש‬‎

‎‫ וגסמו אשלמ' דשוש‬:‫וצאצאיהם בתוך ע ד שוש אשיש ביי' פסוקין פקט‬.

ehT

word ‎‫ וגסמו‬gives no proper sense 1676.79 Indeed, when consulting a photostat of the fragment, I found that the word rather looked like ‫ןמ‬‎ on, viz. Is. 61.9-10 (2 verses) are read and also part of H ‎)‫ת‬ ‫ (א ש ל מ א‬fo ,ww siht gnieb eno fo eht suomaf 7‘ fo -noC solation’ ‎)‫(ז' דנחמתא‬. ecneH ni siht tnemgarf oot ti si tnaem that H to our S was more than 2 verses, probably extending also to 62.5 as in C3 (8 verses). This fortifies our contention above, pp. 60, 85, 125 (see also infra, p. 422-3, to S 55, and p. 459, to 5 59).

This H does not tally in its initial v. with that of S, as is

usually the case. has a verbal thus

seems

Only Is. 62.5: ‫ךינב‬‎ ‫יכ לעבי רוחב הלותב ךולעבי‬

similarity

to Gen.

to be late; also

20.3: bya ‫תלועב‬‎ wm.

the homilies

The

to be discussed

H pre-

suppose another H. STRUCTURE

OF HOMILIES

No Y topic has been preserved in the section to our S in TB, §§$23-29 (in T the section is entirely missing). That there was Midr. Yel. to this 5 is ,evident from ‘Arukh s. v. ‫טירטסא‬‎ (ed. Kohut,

I, 174): ‫הברחש‬‎

‫םהרבא ןויכ‬:

‫םשמ‬

‫עסיוב‬

‫ונדמלי‬

‫הדגהבו‬

‎‫ בטלה אותה האסטרטא‬.Do sihT si yltnedive eht emas hadaggA sa in GR, c. 52.1 (cp. 52.3), that, because of the destruction of ‫ ד‬Dr. Bichler, JOR, VI,‫ ‏‬,45 .‫ תם‬,1 gives a peculiar explanation to this‫‏‬ rubric without trying to explain‫ ומסגו ‏‬which he evidently took to be Arabic.‫‏‬

Now ושאצאיהם אתם‬ "‫ה‬ .oe ‎‫זרעל‬ ‫בי‬ In GR, c. 52.1, there is the Pet. of R. Abin on Job 14.18 discussed above. There follows the item (c. 52.2) on Prov. 18.19: ‫ןומרא‬‎ ‫ םיניידמו חירבכ‬Ny ‫תירקמ‬‎ ‫ א ח עשפנ‬which is apparently

reflected in ‫םכיאנוש‬‎ ‫( א ח כי ם‬Is. 66.5). The former v. is applied to Lot who transgressed against Abraham ‫)תרפכ‬‎ ‫םהרבאב‬, ‫תעשפ‬ ‎‫ שקרת ביה‬,‫(ביה‬. sihT ylimoh si thguorb ni ereh ni noitcennoc

164

THE TRIENNIAL

CYCLE

with our S, but originally it seems to have been a comment Raba,

the

famous

Babylonian

Amora

(Nazir

23a,

of

bottom,

Horayot 10b where, instead of ,‫הבר‬‎ Ms. Munich also reads sa), who certainly had no reason to connect it with our 5 because in Babylon the Annual Cycle was prevalent, and not the Triennial. Because of this item, we have the following

homily (c. 52.3) on Prov. 10.8: ‫טבלי‬‎ ‫ בל חקי תוצמ ליואו םיתפש‬oon (note the same ending in both cannot be correlated with H.

Aggadot).

However,

this v.

Finally the section in AB, cps. 25-27, is to be discussed. Ch. 25, headed Torah, has the items on Job 14.18 and Ps. 26.4-5 as in TB, except with variants (Buber, p. 50, note 4, is ready to attribute to the redactor of AB Aggadot of his own, but in reality he must have had another version of Tanhuma, or an earlier source upon which both drew).'7 There follows ch. 26, headed Nebiim, introducing Jud. 9.22, and on it there is the comment on Prov. 27.10. However, this latter v. has been correlated with H from Is. 65.22 ff. (above, p. 163). The next

item (c. 26.2) on Prov. 26.27: ‫וילא‬‎ ‫הרוכ ש ח ת הב לופי ללוגו ןבא‬ ‎‫ תשוב‬can also tally by contrast with Is. 65.25: ‫א‬‎ ‫אל וערי לו‬ yn’nw». Lastly there is the homily (c. 26.3) on Prov. 18.12 (in ed. Buber, p. 54, wrongly 15.30) which v. has also been correlated above (p. 163). The peroration cites the initial v. of this H explicitly. In ch. 27, headed Ketubim, again Ps. 110.1 ‎)‫ לימיני‬aw) is indicated, evidently as Mizmor for the Sabbath on which our S was read. The verb ‫בש‬‎ affords the link with Gen, 20.1 (wap pa ‫ב‬‎ ‫ ו( שי‬and Is. 65.22 ‫)בשי‬‎ ans). Now on account of ‫'ה‬‎ ‫ םאנ‬in Ps. 110.1 we have there (c. 27.1) the homily on Zech.

13:8 ‫רנו‬‎

ee

‫ץראה‬‎ Boa,

12 In the statement of R. Berakhyah (p. 50, bottom): ‫ל‬‎ ‫ךייח והי ןירוק ב כ‬, ‎'‫ותהרין שתי וגו‬ ‫ש נה רשנה‬, eht esarhp yreve‘ ’raey yltnedive si a labircs -neme dation according to the Annual Cycle! Altogether this passage seems to be a variant of T, §12 (also cited from Yel. in YTT, No. 95): ‫ךייח‬,‎ ‫ה"בקה‬: ‫ל"א‬ ‎‫ ולבסוף תינוקות של בית רבן משחקין וקורין ותהרין שתי בנות לוט מאביהן‬,‫לעצמך אתה משמרן‬ (cp. the reading in Ms. of AB, Buber’s note 6), where the phrase is missing altogether. In GR, c. 51.9, we read: ‫הינמיגרת‬‎ ‫'ר םוחנת 'רב אייח 'שמ 'ר איעשוה‬

‎‫ ושבת שאין קורין פרשתו שללוט‬wan ‎‫ אין כל‬ees( .de ,.doehT .p ,935 eton ot .1 .)4 really

satisfactory explanation of this remark has so far been offered.

oN

GENESIS:

SEDER

17

165

We have thus endeavored to account for the homilies, viz. for the Biblical verses introducing them, by’ means of the above H. The reason why in the later Genizah lists the other H from Is. 61.9 ff. is given may be due to the fact that 5 23 ‫)תודלות‬‎ ‫הלאו‬

pnx’, infra, .‫כ‬‎ 200) has as its 11 too Is. 65.23 ff. It was found strange except

to have

a few weeks

before

practically

the same

that it began with 65.22, and hence the latter was

H, sub-

stituted by another one (Is. 61.9 ff.) which, however, did not tally with the initial v. of S and had only one remote point of contact with it (above, p. 161). SEDER

18

‫ ותהר‬.‫וה' פקד את שרה כאשר אמר ויעש ה' לשרה כאשר דבר‬ ‫‏ לזקוניו למועד אשר דבר אתו אלהים‬ay ‫ות ל ד שרה לאברהם‬, Gen. ‫‏‬.2-1.12 1101/0762: ‎‫ ושתי‬ora ‎‫לד שלשה‬ ‫כי פקר ה' את חנה ותהר ות‬ ‎'‫ ה‬yo ‎‫בנות ויגדל הנער שמואל‬, 1 leumaS 82-12.2 8( ;sesrev

0 1

28227 and B 39). C3 (=FS, p. 79) breaks off at 2.22 owing to the lacuna between the leaves. Possibly after 2.28 there was skipping to v. 35 (hence H comprised 9 verses) or 00 0 (10 verses; with 3.20 there commences a new Seder in Samuel); the latter alternative seems more preferable, thus connecting

the beginning of 11: ‫'ה‬‎ ay ‫לאומש‬‎ ‫( לדגיו רענה‬2.21) with ‫לאומש‬‎ ‫לדגיו‬ wy ‫היה‬‎ ‫( 'הו‬3.19). The connection between the initial verses of S and 11, both verbally and intrinsically, is obvious. STRUCTURE

OF HOMILIES

1. Y Sermon. There are 2 homilies beginning with Y questions and answers. The first (TB, Wayyéra, §30, PR, c. 38, ed. Friedm., 164b) reads:

‎‫ אדם לחבירו כיצד‬ap ‎‫ היתה קטטה‬xo ‎:‫ילמדנו רבינו‬ ‎‫למקום יום הכפורים‬

‎'‫(מ‬

‫הביהה‬

‫את‬

‫עביבות שבנן אהם‬

‫ערו שיההו‬

‫מכפה‬

‫) שגה רבותינה‬ra

‫*י‬:.‫וה' פקד את שרה‬ ‎,‫) הכפפוהים‬ahh

‫כפוהים‬ ‫לבין הביפריתיום וה‬

)elap

:‫ןו וכר‬ 173 This heading is missing in PR where there begins the section ‎‫ מדרש הרנינו‬ees( ,.mdeirF eton ,1 dna ,arfni ,.loV .)II

‎‫מתכפך‬

‎‫מפפה‬

‫לומאחייט‬ called

166

THE TRIENNIAL

CYCLE

This topic has been clearly suggested by the v. of H (1 S.

2.25): sun?

‘o>

om ‫םיהלא‬‎ )$55

‫שיאל‬

‫שיא‬

NOM?

ON

‎‫א יש מי יתפלל לו‬, ecneh eht noitcudortni ereh fo eht emeht -noc cerning ‘sins between man and God’ and those ‘between man and his fellow’! Thereupon the homilist develops the point of reconciliation leading down to the case of Job’s friends who, after the exchange of harsh words, appeased him. The latter, by agreeing to become reconciled and by even praying for his friends, was rewarded with the restoration of his former status. Likewise Abraham, as a result of praying fer Abimelech’s off-

spring (Gen. 20.17-18(, was himself rewarded with such (21.1-2).:74 Herewith there is a return to the initial v. of S, thus completing the first, section of this Y sermon based on H fromeleowe 2 ln. The other Y homily is as follows c. 42, ed. Friedm., 174b):

(1B,

832, [, $14, PR,

‫ אסור‬:‫ כך שנו רבותינו‬.‫ אי זו היא האונאה‬:‫ ילמדנו רבינו‬.‫וה' פקד את שרה‬ .‫ והוא אינו צריך ליקח‬,‫ בכמה חפץ זה‬:‫ ולא יאמר לו‬,‫לאדם שיונה את חבירו‬ ‫ ואם היה‬.‫ זכור מעשיך הראשונים‬:‫ אל יונה אותו ויאמר לו‬,‫ואם היה בעל תשובה‬ ."‫*?* וכו‬.‫ זכור מעשה אבותיך שהרי חזיר נשוך בין שיניהם‬:‫ לא יאמר לו‬,‫בן גרים‬ This topic presupposes another 11 for which a clue is found in TB, §33, T, §15, citing Ezekiel 17.24. With this v. there also begins a Pet. of R. Tanhuma in MHG, I, 303, and further the item in GR, c. 53.1. Here we shall have the rather unusual case of introducing the initial v. of H at the beginning of the subsequent homilies (for a similar case see above, p. 109, and + ‫‏‬:BT ‫[צריך‬

,‫אני פוקד אותו מיד‬

,‫על אבימלך‬

‫רחמים‬

‫בקש‬

‫אברהם‬

:‫הקב"ה‬

‫אמר‬

‫ וה' פקד את שרה‬,]‫ ממה שקרינו בענין‬,‫ מנין‬:‫הוסיף‬.‫ל‬ 51 sihT si ‫‏‬desab ‫ תס‬11. ‫‏‬.B 1. 01.4: .‫ כך אונאה בדברים‬,‫כשם שאונאה במקח וממכר‬

‫ זכור מעשיך‬:‫ לא יאמר לו‬,‫ אם היה בעל תשובה‬.‫ והוא אינו רוצה ליקח‬,‫ בכמה חפץ זה‬:‫לא יאמר‬ ‫‏ ולא תלחצנו‬nna ‫ שנ' וגר לא‬,‫ זכור מעשה אבותיך‬:‫ לא יאמר לו‬,‫אם הוא בן גרים‬

.‫הראשונים‬.

The sentence‫ ירהש ריזח "וכו ‏‬is not in the M., and is also missing in PR, but cp.‫‏‬

.raB ni ilbaB ‫‏‬:b85 ‫ פה שאכל נבילות וטריפות‬:‫ לא יאמר לו‬,‫אם היה גר ובא ללמוד תורה‬ .‫ 'וכו‬If one insists on an exact parallel between the Y homily and M., one‫‏‬ dluow evah ot dneme eht remrof ot ‫‏‬:daer ‫[דברים ש] אסור לאדם‬ ‫איזו היא האונאה ב‬ ‫וניתובר אל רמאי ול 'וכו‬: ‫ךכ ונש‬

‫וריבח‬. ‫( הנויש תא‬see also Griinhut, 7. c., 70a, and‫‏‬ GS, I, 460, No. 17). However, it is not necessary to stress this point as it‫‏‬ suffices that the homilist cited the M. in essence.‫‏‬

GENESIS:

SEDER

18

167

cp. also note 108). However, the latter as well as the Y topic correlate well with such a H which commenced with Ezek. 17.24:

ry ‫יתשבוה‬‎ ‫ לפש‬py ‫יתהבגה‬‎ maa py ‫יתלפשה‬‎ ‫ועדיו לכ יצע הדשה יכ ינא 'ה‬ ‎‫ועשיתי‬ ‫ה' דברתי‬ ‫לח והפרחתי עץ יבש אני‬ , gniyllat htiw laitini ‎‫ ור‬0 ‫ חכ‬1012 5 ‫הי" יילשרה*כאשריד ב‬ ‫עשי‬ ‫ ל‬hcuS lsa extended from 17.24 to 18.9 (10 verses). Now in 18.7 we read: ‎‫ואיש לא יונה‬, ecneh eht tniop-gnitrats tuoba !snam doG si against vexing any of His creations (even by harsh words). The name of the tree, the eating of whose fruit caused Adam’s death, was not revealed in order not to expose it to taunting. Now Sarah attributed her barrenness to herself (citing Gen. 16.2) rather than taunt Abraham. Ultimately barrenness afflicted Abimelech’s household and Abraham prayed for it. As a reward he and Sarah were blessed with offspring. In this manner the homilist returns to the initial v. of S, completing the first section of Y sermon based on this different H.*7

And now for the correlation of the other homilies. The item in TB, %31 (cp. PR, 177b) on Hab. 3.17-18: ‫אל‬‎ ‫יכ הנאת‬ ‎'‫ ת פר ח גו‬seillat yllabrev htiw .kezE :42.71 yp ‎‫והפרהתי‬ wa’. Both verses are applied to Abraham and Sarah, rewarded with a child after a long period of married life; Sarah is commended for her trust in God which was finally justified ‫)פ"עא‬‎

‎'‫ שנ‬,‫ אני פוקד אותך‬,‫ חייך‬,‫ ועלי את נבטחת‬:‫ אמר לה הקב"ה‬.‫כן בה' בוטחה‬ ‎‫(וה' פקד את שרה‬. nI ,BT 33§ .pc( ,T ,51§ hcihw si ralimis ot eht Y citation in ¥YTT;. Nov 100); the inttial v.of “our H 1s commented upon leading down to: ... 077238 ‫הז‬‎ ‫לפש‬, yy ‫יתהבגה‬‎

‎‫ שנ' וה' פקד את שרה‬,‫ אני ה' דברתי ועשיתי‬,‫ זה שרה‬raw yy ‎‫ הפרחתי‬ereh( the emphasis is on the end of the verse: ‫רבד‬‎ ‫ 'ה הרשל רשאכ‬wy tallying with ‫יתישעו‬‎ ‫ 'ה יתרבד‬,‫ ינא‬see GR, 6. 53.1, end). In T, $13, the Aggadah introduces Num. 23.19: . . . ‫בזכיו‬‎ ‫אל שיא לא‬ ‎‫יקימנה‬ ‫"ל א‬ ‫הד בר‬ ‫בל א הדש שה‬ ko ‎‫ ההות‬:hcihw .vagain has its point of contact both with Gen. 21.1 and Ezek. 17.24 (cp. also TB, §36, towards end). Then there is T, §16,

on Is. 44.26: ‫ודבע‬‎

17237

‎‫( דבר‬as compared

to 737

‫ םיקמ‬where the tally is by means ‫רשאכ‬‎

and

67 ehT lausu gnidulcnoc esarhp si ylno ‫ וה' פקד את שרה כאשר אמר‬,‫ שקרינו) בעניין‬:‫צ'ל‬.(

‫יתישעו‬‎ ‫יתרבד‬ dnuof ni

of

in the initial

‫‏‬:RP ‫שקרינן‬

‫ ממה‬,‫מנין‬

THE TRIENNIAL CYCLE

168

verses of S and H). Still better is the correlation of T, §17 (cp: PR) 177b) som zek..36:36:0 ‫תוה‬‎ ‫ די ב‬oe ‫יונ‬‎ .‫ א‬ee BP a ‫הערה‬‎ ‎‫וע שיתי‬, gnivah eht emas gnidulcnoc sa.esarhp eht laitini .v of H (Ezek. 17.24). Thus all homilies, so far discussed, are to be correlated with the suggested different H. The continuation of the Y item

based on the other H from 1 S. 2.21 ff. (above, p. 165-6) is not preserved in the Tanhumas, but in AB (see infra, p. 171).

The 2 Aggadot in PR, 178a, on Job 8.20: ‫אלו‬‎ on ‫סאמי‬‎ ‫ןה לא אל‬ ‎‫ יחזיק ביד מרעים‬osla'.pc( ,BA .6 ,1.82 tuoba hcihw ees ,arfni .p ,171 where a possible tally has been suggested) and on Ps. 126.5: ‎‫ הזורעים בדמעה ברנה יקצורו‬,ylevitcepser era tluciffid ot tcennoc with either of these 2 Haftarot. Finally the perorations are to be considered. There is one in TB, §38, dealing with proselytization. All the babes that Sarah suckled became proselytes, and thus righteous. There is woven in Ps. 11.30: py ‫קידצ‬‎ ‫ירפ‬ ‎‫ חיים‬and also the story of R. El‘azar (b. R. Sim. b. Yohai) who is characterized as coming ‫םיקידצ‬‎ .‫ שרושמ‬This is reflected by the H from Ezek. 17.24 ff.; there is the dry tree made to flourish in 17.24 and there are the references to a righteous father in 18.5 and 9. The point of proselytes links up somewhat with the above Y theme about ‫האנוא‬‎ wherein there is mentioned a ‎‫ בן גרים‬,evoba( .p .)661 ehT noitarorep sedulcnoc htiw siht

point: ‎‫ אבל לעוה"ב‬,‫ בעוה"ז על ידי הצדיקים היו יחידים מתגיירין‬:‫אמר הקב"ה‬ ‎‫אל‬

‫אהפוך‬

‫אז‬

‫כי‬

'‫שנ‬

,‫השכינה‬

‫כנפי‬

‫תחת‬

‫ומביאן‬

oF

isaS

‎‫את‬

‫מקרב‬

‫אני‬

‎)'‫ ט‬,'‫עמים שפה ברורה לקרוא כולם בשם ה' לעבדו שכם אחד (צפניה ג‬. However, the last v. cited has no verbal contact with 11. Another

peroration

is found

in PR,

177b,

top: ‫יול‬...‎ ‫אנינח ןב‬

‫רמא 'ר‬

maw ‫לעו‬‎ . . . ‫ותואבש םויה דלונש וב קחצי ףיסוה ה"בקה רוא לש לגלג המחה‬ ‎)‫ העוה"ב‬:‫כשיבוא העולם שלכם (היינו‬

.‫ אחרים גנזתי אותו‬yeb ‎‫העוה"ז שלכם‬

‎]'‫ [שנ‬,‫ ואינו זורח אלא לכם‬,)‫ כ"ו‬,'‫ והיה אור הלבנה וכו" (ישעיה ל‬,‫אני מחזירו‬ ‎)'‫ כ‬,'‫וזרחה לכם יראי שמי שמש צ ד ק ה ומרפא בכנפיה (מלאכי ג‬. ehT last v. tallies by means of ‫הקדצ‬‎ with the v. of 11 (Ezek. 18.5): ‎‫ואיש כי יהיה צדיק ועשה משפט וצדקה‬. ehT emas hadaggA tuoba the increase of the light of the sun is woven into the Genizah fragment (GS, I, 53), giving another version of the first portion 77 We would expect here ‫םימעה‬‎ and not ‫םיקידצה‬‎ ;perhaps righteous Gentiles (the so-called ‫םלועה‬‎ ‫ידיסח(( תומוא‬.

are meant

GENESIS:

SEDER

18

169

in the sermon to our 5: ‫ףיסוה‬‎ ‫'א 'ר היכרב ותואב םויה הדקפנש הרש‬ ‎"‫הק"א על גלגל חמה ועל גלגל לבנה וכו‬. ehT aedi si depoleved ereht that occupation: with the Torah brings illumination. Abraham busied himself with it (citing Gen. 26.5: ‫יתוצמ‬‎ ‫רומשיו יתרמשמ‬ ‎‫(חוקותי ותורותי‬. siH ,stnadnecsed ,oot erew denitsed ot‘‘ peek my Torah” (quoting Gen. 18.19: ‫הקדצו‬‎ ‫ורמשו( ךרד 'ה תושעל טפשמ‬. All this is again reflected in the same H (Ezek. 18.5: ‫טפשמ‬‎ ‫השעו‬

‎‫ וצדקה‬and 18.9: nox ‫תושעל‬‎ ‫ יתוקוחב( ךלהי יטפשמו רמש‬. This being the case, this Y version may have also begun part) with the topic about *7‫האנוא‬‎ which has with this H (above, p. 167). For still a third sermon to our S see infra, p. 172-3. So far we have dealt with the section ‫הרש‬‎ ‫תא‬

(in the missing been correlated peroration of a ‫ 'הו דקפ‬as a TC

Seder. Of course, there was also a custom in Palestine to read this passage on New Year (see Bar. in Meg. 318: ‫שדוחב‬‎ ‫ה"רב‬ ‎‫ומפטירין‬

,‫וה' פקד את שרה‬

‫ויש אומרים‬

.‫ ומפטירין הבן יקיר לי אפרים‬,‫השביעי‬

mina). It is on account of this latter custom that the sermons on our S were incorporated in PR, cps. 38 and 42, although curiously enough only the Y topic in 6. 38 (above, p. 165-6) has

a bearing on the H from 1 5. 2.21 ff. )‫=הנחב‬‎ (‫ ןיריטפמו‬whereas the other Y topic together with the other homilies including the peroration, given in c. 42, are based on the different H from Ezek. 17.24 ff., which H was hardly read on New Year since only the one about Hannah is listed in the above Baraita. This is further proof (cf. also Buber, TB, ..§30, note 165) that the redactor of PR simply transferred the sermons on our 5 +0 8 Midrash called Pesikta. The readings on New Year will be discussed farther on, Vol. II. 178 Ginzberg’s certainty to the contrary (GS, I, 51) is due to his unawareness of the role played by the TC Haftarot in determining the choice of the Y topics as well as of the Biblical verses introducing the other homilies. Yet a surmise can be offered that this homily presupposes a still third H beginning

with Is. 60.17 with ‫הרש‬‎ ‫דק תא‬ 60.17 to 61.3+9

‫)םולש‬‎

‫פ דוק ךת‬

‘now... ‫תשחנה‬‎ nnn), thus tallying verbally

5 ‫( 'הו‬Gen. 21.1). Such 8 H would have extended from (10 verses). Now in 60.19-20 emphasis is laid on God being

an everlasting light, hence the point in this Aggadah about God illumining those who occupy themselves with His Torah. If this be the case, then the missing Y topic at the beginning was different. However this is only a suggestion that needs further documentary proof.

170

THE TRIENNIAL CYCLE

2. Other Homilies. In GR, c. 53.1, there is the item on Ezek. 17.24, the initial v. of the different H according to our view. There follows (c. 53.2) the homily on Job 4.17: ‫שונאה‬‎ ‎‫יטהר גבר‬ ‫ מעושהו‬xo ‎‫מאלוה יצדק‬, gnidroffa a yllat htiw ‎‫אני‬ ‎‫ מוגדברתי רע שת י‬llaitini ‎‫ ]סיג‬siht 2 30.01 ‎‫ונמנ‬ introduced (see above, p. 167); then Is. 40.8: ‫לבנ‬‎ ‫שבי ריצח‬

‎‫ לעולם‬mp

‎‫אהינו‬ ‫ ל‬7377

‫ציץ‬, gniknil pu htiw yp

‎‫הובשתי‬

‎‫ועשיתי‬ ‫ד ברתי‬ '‫ לח והפרחתי עץ יבש אני ה‬.kezE( ;)42.71 dna further (c. 53.4) Ps. 119.89: ‫םימשב‬‎ ‫ 'ה ד רב ך בצנ‬,‫ םלועל‬again referningsto: ‫ית‬‎ ‫ מו די רב‬1 ‫כ וש רשאכה דו ב שר‬ 4-‫ה‬ we have also the Pet. of R. Jacob of Caesarea on Ps. 80.15: ‫םיהלא‬‎

‎‫גפן זאת‬

‫ופ קוד‬

‫צבאות שוב נא הבט נא משמים וראה‬.

ereH eht yllat

would rather seem to be in ‫דוקפו‬‎ as compared to ‫תא‬‎ ‫פ ק ד‬

‘MN

‎‫ שרה‬and ‎‫ פק ד ה' את חנה‬,2 1 .5 12.2 ees( osla ,arfni .p .)171 eW would thus have here a homily, next to the Y topic, connected with the first H as given in the Genizah lists (above, p. 165-6). However, the ‘vine’, as belonging to the species of trees, could well afford a connection with Ezek. 17.24. The next Pet. (c. 53.4), in the name of R. Samuel b. Nahman, on Num. 23.19 tallies already with the other H from Ezek. 17.24 ff. (above, p. 167-68). In c. 53.5 there is the item on 1 K. 8.24: ‫רש‬‎ ‫תא א‬

MRI?)

oT ‫וכ‬‎

ED ‫בשאר‬‎ ‫תה ד כ‬

‫ ה‬2) en a

to be correlated with Gen. 21.1 and Ezek.

is in )+

0. 53.5°the’short

comment

eee arose

17.24.

Finally there

on) Ps. 113.9. nappy 2h

79 In PR, c. 42, 175b, top, this v. is cited as a Pet. of R. Tanhuma: [‫'הו‬‎ ‎‫" דוד‬y ‎‫ שנאמרה ברוח) הקודש‬:‫ כך פתח ר' תנחומא זהו שאמר רוח (צ"ל‬.]'‫פקד את שרה וגו‬ ‎‫ צא וראה ופתח את הפתח כל מה שיש בו בפרשת‬.‫מלך ישראל לעולם ה' דברך נצב בשמים‬ ‎‫מתוכו‬

‫משיח‬

‫ואתה‬

‫השביעי‬

real Pet. of this Rabbi

‫בחודש‬.

sihT

smees ot eb eud ot a

in c. 40 (166b), as indeed

noisufnoc

indicated

htiw eht

by some

scribe

who inserted the sentence: ‫וכותמ‬‎ . . . ‫ הארו‬.‫ אצ‬The Pet. there has nothing to do with Abraham and Sarah, hence it is out of place here in connection with Gen. 21.1. What was meant here was the homily on Ps. 119.89 as in GR, c. 53.4. This is also evident from the continuation in PR here: ‫רמא‬‎ ‫ףא המלש‬ ‎"‫ותדבר בפיך וכו‬, hcihw .v si osla detnemmoc nopu ni ,RG .c .5.35 emoS ,ebircs who noticed the item here on Ps. 119.89 and recalling the Pet. on the same

v. in c. 40 of PR, inserted here ‫אמוחנת‬‎ ‫ ךכ חתפ 'ר‬and referred us to the above Pet. ‫)'וכו‬‎ ‫ הארו‬xx)! Also PRK to ‫יעיבשה‬‎ ‫( שדוחב‬ed. Buber, 149b) begins with the citation of Ps. 119.89 (see also LR, c. 29.1). This point will be discussed infra, Vol. II, in connection with the readings on New Year.

GENESIS:

‫החמש‬

SEDER

18:

71

‫ ה םינב‬os‫ תיבה ‏‬which would fit in with 1 5. 2.21 (yet the‫‏‬

italicised word occurs also in Ezek.

18.2).‫‏‬

The section in AB, cps. 28-30, to our 5 is now to be considered in accordance with our procedure of investigation. In ch. 28, headed Torah, there is first an Aggadah on Job 8.20, also commented upon in PR (above, p. 168). Perhaps on account of 0° y ‫רמ‬‎ ‫ אלו קיזחי דיב‬there is a tally with H from 1 S. 2.21 ff. ‎)‫ דבריכם ר עים‬ni .)32.2 ehT tniop fo eht ylimoh si taht esuaceb Abraham prayed for Abimelech’s household, he was rewarded with offspring from Sarah. The next item (c. 28.2) is much akin to Y homily about reconciliation (above, p. 165-6). The case of Job and his disputing friends is mentioned as there. Also Abimelech is brought in as having had a dispute with

Abraham ‫)םהרבא‬‎ oy ‫הט‬‎ ‫ לכ ןמז היהש ול ק ט‬just as this Y topic begins with ‫וריבחל‬‎ ‫ ק ט ט ה ןיב םדא‬ANT oN); the same moral is drawn that because the latter prayed for the former, he was rewarded. Thus it would seem as if this item should be correlated with H from 1 S. 2.21 ff. The only difficulty is the

introductory v., Deut.

13.18: ‫ןעמל‬‎ ‫אלו קבדי ךדיב המואמ ןמ םרחה‬

‎‫ ה' מחרון אפו ונתן לך רחמים ורחמך והרבך כאשר נשבע לאבותיך‬,’wa hcihw does not tally with this 11. However, in PR, 6. 38 (165a), Dt. 13.18 is cited only in a subsidiary manner ‫)םימחר‬‎ ‫א"הכו ןתנו ךל‬ ‎'‫ א"ר יופי בן דורמסקית סימן זה וכו‬,‫(ורחמך‬. ,revoeroM eht .sM fo ,BA cited by Buber (p. 57, note 3), introduces another v. (Job 10.12): ‎‫רוחי‬

‫שמרה‬

‫ופקודתך‬

‫עשית עמדי‬

mot ‎‫חיים‬

hcihw sah a tniop fo

contact with ‫דקפ‬‎ in’ both Gen. 21.1 and 1 5. 2.21. The next homily (c. 28.3) is on Ps. 80.15 ‫)תאז‬‎ ‫ ק דו ןפג‬5), again affording the same tally (see also above, p. 170). This is followed by the item on Ezek. 36.36 which v., however, can only be correlated with H from Ezek. 17.24 (above, 168). But the Ms., cited by Buber (p. 48, note 6), omits this homily. Finally there is in

AB, c. 28.5, an Aggadah on 1 5. 15.29 ‫)רקשי‬‎ ‫ חצנ לארשי אל‬on), weaving in Num. 23.19 and also Ps. 33.9 (7) ‫רמא‬‎ ‫ יכ( אוה‬,which seems

to connect

it with ‫יתישעו‬‎ ‫יתרבד‬

‫ ינא 'ה‬in Ezek.

17.24

(see

also above, p. 167-68); the tally of 1 5. 15.29 would be by means of ‫לארשי‬‎ mentioned also in this 11 )18.2-3(. Thus there is in this ch. of AB a mixture of items pertaining to both Haftarot. The next ch. (29), headed Nebiim, lists 1 5. 2.21 as the H, and on

172

THE TRIENNIAL

CYCLE

it we have first the comment on Is. 66.9: ‫רמאי‬‎ ‫ינאה ריבשא אלו א ו ל די‬

‎‫ אני המוליד ועצרתי‬NO ‎'‫ה‬, gniyllat htiw ‎‫ ותהר ותלד‬ni eht laitini .v fo this H as well as with Gen. 21.2. Then there follows (c. 29.2) the item on Ps. 106.4:

‫ךתעושיב‬‎

‫קפ ינד‬

‫ 'ה ןוצרב ךמע‬,‫ ינרכז‬affording

a link with ‫דקפ‬‎ there. But in 6. 29.3 suddenly we have the homily on Ezek. 17.24, applying this v. first to Abraham, Abimelech and Sarah (as above, p. 167), and then to Samuel and the sons of Eli and also to Peninah and Hannah respectively. This ending constitutes a peculiar homiletic turn in trying to com-

bine the initial v. of one H with that of another one to the same S. There is no tally at all between Ezek. 17.24 and 1S: 2.21 ff. Lastly in ch. 30, headed Ketubim, again Ps. 110.1 is listed as

if being the Mizmor for the Sabbath read.

The reason

‎‫כ ה ן לעולם‬

on which Gen. 21 was

for Ps. 110 here can only be found in v. 4%

‫ אתה‬yno ‎‫נשבע ה' ולא‬, hcihw sknil pu htiw 1 .S :53.2

‎'‫והֶקימותי לי כ ה ן נאמן וכו‬.

nI

noitcennoc htiw .sP

1.011

wa(

‎‫ (לימיני‬ereht si eht tnemmoc no .sP 41.041 ‎)‫אך צדיקים יודו לשמך‬ ‎‫(יש ב ו ישרים את פניך‬. Finally attention should be drawn to the. Geniz. fragment (infra, H. pt., p. 62), being part of a Midr. wherein each section to a given S was introduced by the formula: ‫חורב‬‎ ‫וז איה הרמאנש‬ ‎‫( הקודש‬cp. above, p. 42), and also concluded by ‫ןוצר‬‎ ‫ןמא ןכ יהי‬ (the latter resembles so closely the phrase: ‫ןכ‬‎ ‫ונימיב‬: ‫ר"יכבא = ןמא‬ ‎‫יהי רצון‬, desoppus ot eb eht nosaer rof .eht noitangised fo ‎‫מדרש‬ ‎‫(אבכיר‬. woN siht tnemgarf sniatnoc eht dne fo eht moitces ot our S and the sermon to the next one (No. 19, to be discussed forthwith). Where the text begins, the theme deals with the abolition of hospitality on the part of the Sodomites. This led to their extermination. Only Lot was saved due to the merit of his worthy uncle Abraham. The latter remark leads to the peroration that how much more the descendants of the Patriarchs, when doing God’s will, will be joyfully accepted by Him : who will remove from them death altogether (viz. in the hereafter, weaving in 18. 25.8: ‫"וגו‬‎ ‫ תומה חצנל‬.(‫ עלב‬Now the introduction here of the case of the Sodomites can be explained by

means of the Aggadic comment on the end of our S.(Gen~ 21.33) emphasizing. Abraham’s noble trait of hospitality ‫)לשא‬‎ was explained as a mnemonic

of ‫היול‬‎ ‫היתש‬, ,‫הליכא‬, see GR, c. 54.6,

GENESIS:

SEDER 18

173

and cp. the parallels in ed. Th., p. 583, note to 1. 3; see also the Y passage in YTT, No. 103). As against this noble trait there

is the evil conduct of the Sodomites.

The peroration itself with

its allusion to the cessation of death could be connected, by way of contrast, with the H from Ezek. 17.24 ff. where the death of the sinner is mentioned (18.4: ‫תומת‬‎ ‫;שפנה( תאטוחה איה‬ also the emphasis in the peroration on doing God’s will ‫)ןהשכ‬‎ ‎‫ (עושין רצונו שלקדוש‬dluow eb detcelfer yb :9.81 ‎‫ יהלך ומשפטי‬me anip

‎‫ צדיק הוא חיה יחיה‬xon ‎‫שמר לעשות‬. tuB osla eht 11 morf1 .S 12.2 .ff could be considred by reason of v. 25: ‫ם‬‎ ‫ ץפח 'ה ל ה מ תי‬75, hence the emphasis here that death would cease (according to Is. 25.8). Thus we would also have a peroration of the sermon based on this H (cp. above, p. 169). SEDER

'‫וגו‬

‫‏‬91

‫ויהי אחר הדברים האלה והאלהים נסה את אברהם‬, Gen.

‫‏‬.1.22

Haftarah: ‎‫ אראלם צעקו חוצה מלאכי שלום מר יבכיון‬,nj ‎81851‫ג‬

6

skipping to v. 22 (11 verses; so 2061. 28227). B 39 lists 33.7—22, thus 16 verses, but in this fragment usually the skipping is not indicated, and hence the H was really meant to be as in Bod. This H has neither verbal nor intrinsic connection with 5. Its choice here is really due to an underlying Aggadah that the angels wept when beholding the ‘Akédah."® STRUCTURE

OF

HOMILIES

1. Y Sermon. No item beginning with a Y question and answer has been preserved in either Tanhuma. Only in the Genizah fragment (GS, I, 53, 1. 18 ff.) the following topic is given: ‎‫אהם‬

‫ הרואה‬3

‫ילמדנו‬

."‫וגו‬

‫אברהם‬

‫את‬

‫ניסה‬

‫והאים‬

‫האלה‬

‫הדברים‬

‫היהי אחה‬

‎‫ הרואה בריא*י משונה הרי‬:'‫ כך שנו רבו‬.‫ הוא לברך‬nya ‎‫משונה באיזה צדי*י‬ 19 See GR, 6. 56.5: ‫תא‬‎ ‫העשבו חלשש וניבא םהרבא תא ודי חקיל תא תלכאמה טוחשל‬ hn ‫הצוח‬‎ ‫תרשה ד"הה ןה םלארא וקעצ‬, ‫ונב וכב יכאלמ‬. (cp. ed. Th., p. 600, for the parallels). Also Dr. Biichler, JOR, VI, 46, top, correctly recognized Aggadic basis of our H. (About a similar case see above, p. 124-25.) 81 As suggested there in note to 1. 19, read: ‫דצ‬‎ ‫ דציכ( = ) הזיאכ‬. 182 Read: .‫הירב‬‎

the

174

THE TRIENNIAL CYCLE

‫ ברוך אתה י'י משנה‬,‫‏ ובאיזה צד הוא מברך‬5p"x,3# ‫זה חייב לברך ולקלפ‬ a bah gha‫‏‬ This Y topic has no connection

whatever

with the above‫‏‬

H, and one has to look for another one which furnished the‫‏‬ homilist his starting-point. Now in AB, c. 32, headed Nebiim,‫‏‬

ereht si decudortni ‫‏‬segduJ 1.3: ‫נפות‬ ‫ואלה הגוים אשר הניח ה' ל‬ ‫ תא ינב לארשי‬02,75 and one would be tempted to assume (as Dr.‫‏‬ Biichler, J. c., p. 45, does) that with this v. there began a dif-‫‏‬ ferent H, tallying by the italicized word with the initial v. of S.‫‏‬ (Gen.‫ ‏‬:)22.1 ‫ סנ ה תא םהרבא‬.‫ םיהלאהו‬If this be the case, such a‫‏‬

H ylbaborp dednetxe morf 1.3 ot 9 7‘( ‫‏‬ypa '‫ויזעקו בני ישראל אל ה‬ '‫(מושיע וגו‬, gnippiks ot ‫‏‬.v 51 )‫ויזעקו בני ישראל אל ה' ויקם ה' להם‬ ‫ עישומ( 'וגו‬,thus 01 verses. Now since in the last v. there is men-‫‏‬ denoit duhE .₪ aréG ohw saw a dednah-tfel ‫‏‬nam )‫אטר יד ימינו‬, ( thus an unusual person, hence one could argue that herewith‫‏‬ the homilist found the suggestion for his Y topic about‫אדם ‏‬ .‫ הנושמ‬However, this would constitute a very weak point of‫‏‬ contact since a left-handed person cannot really be classed as‫‏‬ a ‘strange man’, nor is he listed in the Bar. (see note 184) among‫‏‬ those at whose sight one should recite the benediction‫ברוך ‏‬ ‫; הנשמ תא תוירבה‬indeed at first sight the former, unlike the cases‫‏‬

enumerated in the Bar., is quite normal and his appearance‫‏‬ should call forth no such a blessing (he only looks different‫‏‬ when using his left hand instead of the right). Such an attemp-‫‏‬ ted correlation of the Y item has thus to be abandoned.‫‏‬ 18 A peculiar spelling x"p for ‫ה"בק‬‎ ‫ ; שודק( ךורב )=אוה‬the Ms. needs reexamination; ‫דצ‬‎ ‫ הזיאבו‬,r. again: ‫דצ‬‎ ‫דציכו( = ) הזיאכו‬. 4 This blessing ‫)תוירבה‬‎ ‫ 'ב( 'מ תא‬is mentioned in Tos. Ber. 7(6).3, Yer. IX, 13b bottom, and Babli 58b (all cited by Ginzberg), but there is given an enumeration of the kinds of strange people (13) ‫ישוכה‬‎ ‫ האורה( תא‬whereas here in the answer we have instead a general statement ‫'וכו‬‎ ‫ הירב הנושמ‬ANITA which

is also touched up by the insertion ‫'וכו‬‎ ‫ הז בייח ךרבל סלקלו‬.‫ירה‬

If there was

such a general Tannaitic Halakhah, it probably read: ‫בייח‬‎ ‫האורה הירב הנושמ‬ ‎‫ בא"י משנה את הבריות‬:)‫ אומר‬:‫לברך (או‬ . ,revewoH ti smees rehtar taht eht Y tsilimoh here reshaped the above Bar. into a general statement. In TB, Pinhas, 1, T, §10, where there is a similar Y question ‫)םינושמ‬‎ ‫וניבר האורה ינב םדא‬: ‫ונדמלי‬ ‎‫(כיצד מברך‬, eht rewsna setouq eht evoba .raB )31( ‎‫הרואה את הכושי‬. ( tuobA siht Y topic see infra, Vol. II, to the S beginning at Num. 27.15. 16 The section of AB to our S will be discussed infra, p. 179-80.

GENESIS: A more

SEDER

19

plausible different H, to suit this case, would

175 seem

to me to be 1 K. 10.1: ‫אובתו‬‎ ‫תכלמו אבש תעמוש תא עמש המלש םשל 'ה‬ ‎‫בחידות‬ ‫ל נפסותו‬, niaga gniyllat htiw ‎‫והאלהים נסה את אברהם‬ at the beginning of our 5. Such a 11 probably extended from 10.1 to 91-23-24 (11 verses). Now the Queen of Sheba beheld a strange sight at Solomon’s court which took her breath away (cp. v. 5: ‫חור‬‎ ‫ היה הב דוע‬.(‫ אלו‬She blessed God on that occasion (v. 9: ‫"וגו‬‎ ‫ 'ה ךיהלא רב ךו‬.(‫ יהי‬Thus by an association of ideas the homilist introduced his Y topic about the benediction ‎)‫ (כאיזה צד חייב הוא לברך‬ot eb deticer no gnidloheb a egnarts appearance in the form of an unusual person (just as the Queen was so much

impressed

by Solomon’s

servants and attendants,

see verses 5 and 8). From the point of blessing God ‘‘who varied (His) creatures” ‫)תוירב‬‎ ,(‫ הנשמ‬the homilist proceeds to depict a contrast between God and man when drawing a figure ‎)‫(צורה‬. Five examples are given: 1) man has to use various colors,° but not so God; 2) the former cannot shape a figure under water unlike the Latter; 3) man cannot paint in darkness but only by day-light, or by artificial light if he works at night,7*7 but not so God because darkness is light to Him; 4) the figure, fashioned by man, cannot in its turn reproduce its likeness, but God’s creation, man, can beget another 0605 5) the handiwork of man is unable to praise its artist (because it is lifeless), but the soul, fashioned by God, does praise Him. Just as God can create and shape things in darkness, so He knows what man thinks in obscurity, viz. in his innermost thoughts (‘in his reins’). He thus knew Isaac’s wish to test his readiness to do God’s will even by laying bare his throat when being offered as a sacrifice.

Hence God’s command to Abraham to take Isaac for an offering 86 In GS, I, 54, ll. 25-26, read: ‫םיניע‬‎ ‫תונבל הו‬, ‫רווחמ הו םיינש‬, ‫שארה‬ ‎‫ והחוטם והאזניים אדומים‬,‫שחורות‬. erehT si ylbaborp osla gnissim a ecnetnes ot the effect that man cannot depict the inside of a figure, hence the contrast:

‎'‫ הא' (האלהים) צר צורות ועושה להן קרבים ובני מעיים וכו‬.xab .pC osla ,SG ,I ,55 eton to 1. 10, end.

87 Tbid., fol. 1b, Il. 4-5, read: ‫הלילב‬‎ ‫ וא םויב וא ]לצ[א רואה רצל‬,‫‘ אליא‬for him who paints (or depicts) at night’; this removes Ginzberg’s difficulty in note tol. 5. 88 ,.dibT .ll ,7-6 hcihw era ,evitcefed dluohs ‫‏‬:daer ‫בשר ודם צר צורה וצורתו‬

‫ [אבל] הא' (האלהים) צר אדם [ו]האדם מוליד אדם אחר‬,‫אינה יכולה לצור צורה‬.

176

THE TRIENNIAL

CYCLE

(Gen. 22.1(3% Herewith there is a return to the initial v. of S, thereby completing the first section of this Y sermon. And now for a consideration of the other homilies, as far as they can be correlated with either of these 3 Haftarot (Is. 33.7 ff., Judss.iiisrand A Ke 101th) 2 Phevtenvin. 1 By $30. on s1120:0-

‎‫ובכה‬. 75° ‫ הלוך‬certainly tallies with Is. 33:7: ‫רמ‬‎ mbw ‫יכאלמ‬‎ ‎‫יב כיון‬. oslA eht txen eno ,BT( )04§ no .sP :53.98 ‎‫לא אחלל‬ ‎‫ בר יתי ומוצא שפתי לא אשנה‬smees ot eb ,decneulfni ’yb yaw fo contrast, by the v..of this 17015 33.8 em 120 Wee ten 2b, 6. 31.1). There follows (18,841) the homily on ‫ו‬‎

‎'‫ ה‬nya

‎‫ מצרף לכסף וכור לזהב ובוחן‬hcihw .v dluow evah a tniop

of contact before, the etic lection 17.3.could

with Is. 33.18: ‫המיא‬‎ mm ‫ךב‬‎‫( ל‬as noticed frequently homilist made use of the skipped part of the Prophchosen for H). However, by the same tally Prov. be connected with H from 1 K. 10.1 ff. (note the

last v. of 11, 10.24: ‫וב‬‎ ‫ ןתנ םיהלא ב ל‬,‫ רשא‬also gold and silver are mentioned several times there, cp. also infra, p. 180). Then we have in TB, §42 (cp. T,:§18, beginning), the story of the argument between Ishmael and Isaac and the latter’s readiness to serve as a sacrifice, which story was also woven in at the end of the above Y homily (p. 175). There follows (TB, §43, cp. T. §21) the item on Ps. 60.6: ‫ססונתהל‬‎ ‫ תתנ ךיאריל סנ‬which is connected

in AB, 6. 32.2, with Judges 3.1 (19) ‫ךיאריל‬‎ ‫םיוגה ה"שז תתנ‬, ‫ הלאו‬,‫א"ד‬ cp. also YSH, Judges, §41, and Buber’s note 221 in TB). The former v. is first explained homiletically in the meaning of escape (‫)סונמ‬‎ and then as testing ‫םינורחאל‬,)‎ ‫אוב הארו המ ןיב םינושארה‬ ‎‫ אבל‬Svehla ‎‫את‬

labs:

‫לנ פומותיובם‬

‎"‫ל התנופס כ כו‬

'‫ה‬

ml ele ‫הניח‬

‫םיהלאהו‬‎ ‫אשר‬

‫ה"בקה 'נש‬,

‫ואלה הגוים‬

'‫שנ‬

‫םיסנתמ י"ע‬ ,‫ע"י האומות‬

‫םינושארהש ויה‬ ‫נתנפו‬

‫האחרונים‬

ap ‎‫ הרי נתת ליראיך‬,‫(ישראל‬. tI dluow suht mees

as if this homilyis connected with 11 from Jud. 3.1 ff.’ However, according to the version of this Aggadah in GR, c. 55.1: nn

‎‫ בשביל לנסותם‬,‫ גידלון אחר גידלון‬,‫ ניסיון אחר ניסיון‬,'‫ליראיך נס להתנוספ וגו‬ 9 The fragment (p. 56) breaks off at the end just before the conclusion is reached, and should probably be supplemented as follows: (‫ןייע‬‎ ‫'א א"קה‬

‎‫ היה יצחק מצטער‬:‫ שו' י"ט‬,‫עיין למעלה‬ ,‫ת‬ ‫ חבש‬:‫ כן השבת (צ"ל‬:)381 ‫ הערה‬,‫למעלה‬ ‎‫ מנין ממה שקרינו‬,‫ שאני עושה רצונך ומקיים [מחשבתך‬,‫ חייך‬,)‫ב ליבו וכו‬ ‫ומהרהר‬ ‎]'‫וגו‬

‫ ויהי אחר הדברים האלה והא'ם נסה את אברהם‬,‫ענין‬.‫ב‬

GENESIS:

may

po >w

‫סנכ‬‎

SEDER

19

ey

‫ ליבשב ןלדנל םלועב‬,‫םלועב‬, one could correlate

it with H from Is. 33.7 ff. because the v. following immediately the final one of H (33.22) reads (v. 23): ‫ןכ‬‎ ‫לב וקזחי‬. ‫ושטנ ךילבח‬ ‎‫תרנם בל פרשו נס‬. teY eht remrof noitpmussa smees ot eb erom natural.

The remaining

part of the section in TB, %%44-46, is

not dependent on introductory verses and.thus need not be discussed here any further, except the peroration at the end of $46 which will be dealt with farther .‫סת‬‎ In T, §19, there is a

comment on Koh. 8.4-5: ‫השעת‬,‎ ‫רשאב רבד ךלמ ןוטלש ימו רמאי ול המ‬ pon ‫בל‬‎ ‫( רמוש הוצמ אל עדי רבד ער תעו טפשמו עדי‬on 8.4'there is also

the Pet. of R. Abin in GR, 6. 53.3). The emphasis of the Aggadah 18 ‫סמ‬‎ :‫ ש ה‬yn ‫המ‬‎ ‫ רמאי ול‬,‫ ימו‬and thus it seems to be influenced by'the

H v. in Is. 33.13:

‫םיבורק‬‎ ‫ועדוי‬

‫יתיש‬

‫ע‬

‫רשא‬

‫ועמש םיקוחר‬

‎‫גבורתי‬. The next item (T, §20), on Ps. 11.5: ‫"וג‬‎ ‫ קידצ ןחבי‬,"‫י‬ also tallies by reason of ‫קידצ‬‎ with the H v. in Is. 33.15: ‫ךלוה‬‎ Gat ip ‫ד‬‎ | (cp. also intra,.p. 130). 10 021018 sunilar to: FB, §43, except that the introductory v. from Ps. 60.6 (above, p. 176) is missing here. As regards T, §§22-23 (and the corresponding §§$44-46 in TB), depicting so graphically the ‘Akédah including the role played by Samael (Satan) in attempting to frustrate it, cp. the Y citations in YTT,

Nos. 104-108.

We come now tothe peroration. .In connection with the ‘ram caught in the thicket by his horns’ (Gen. 22.13), which served as a sacrificial substitute for Isaac, there 18 smtroduced the symbol of the Shofar. In T, §23, end, the peroration reads: ‫ל"א‬‎ ‎‫והוא שדוד‬ ‎‫ינ‬

‫ותנש‬

,‫מעונותיהם‬ ‫מהמסו‬

‫ואפדם‬ ‫יעיי‬

‫לפני בקרן איל ואושיעם‬

‫וןמנוסיי"מורש‬

‫השיש יי משנבי‬

‫תוקעין‬ ‫וקרןי‬

eliV ‫מ‬

ra ‫משבהי‬

‎‫ שנ' כי‬,‫ ואשבור עולישלכיות מעליהן ואנחם אותם בתוך ציון‬,)'‫ ג‬,‫(ש"ב כ"ב‬ ‎)'‫ ג‬,‫ נחם ה' ציון וגו" (ישעיה נ'א‬morf( ‎‫ ואשבור‬si ‎‫ םג‬6003‫מ‬00‫ גת‬ni ed. Mantua, see Buber, Introd., p. 166(. The real conclusion is with 2 S. 22.3 which seems to be influenced by the concluding v. of H (Is. 33.22): ‫ונעי‬‎ ‫ שוי‬.‫ אוה‬Yet it could also be correlated

with 11 from Judg. 3.1 ff. where ‫עישומ‬‎ 18 mentioned in verses 9 and 15. In TB, §46, end, the peroration seems to be of a com%1 ,pC osla ,RG ‫‏‬.c 6.55: ‫ כנס‬2791 .‫ ר' יוסי הגלילי אמר‬,‫והאלהים נסה את אברהם‬ ‫לספינה‬. ‫ש‬

178

THE TRIENNIAL CYCLE

posite nature. First 2 S. 22.3 is cited ‫)ןרקו‬‎ ‫אוהו דודש סלקמ ינגמ‬ ‎‫(ישעי‬, and then Joel 2.15 with reference to the blowing of the Shofar on New

Year followed by Yom

gives the sins of Israel.

Hence

Kippur when

God for-

the conclusion: ‫לארשי‬‎ ‫םכירשא‬

‎'‫ מה שלא עשה לכל אומה ולשון וכו‬,‫היאך הקב"ה חיבב אתכם‬. sihT -egralne ment of the peroration seems to be a later insertion so as to connect the sermon with the second day of New Year when, according to the Babylonian ritual, our S was read (Meg. 3la:

‎‫ למחר‬,)‫ וה' פקד את שרה‬:‫ כי"א (היינו‬PON ‎‫ יומא‬POP ‎‫והאידנא דאיכא תרי‬ ‎‫והאלהים נסה את אברהם‬. ( fO ,esruoc siht seod ton ylppa ot -selaP tine where they kept only one day and hence Gen. 22 was never read there on New Year’ but only as a regular S of the Triennial Cycle.

In JTS Ms. (infra, 11. pt., .‫כ‬‎ 162-163) there is the homily on Ps. 126.6 correlated with H from Is. 33.7 (above, p. 176) and in conclusion, in connection with the Aggadah on Gen. 22.14 ‫)יונבו‬‎ ‫ ברחו‬32 ‫ שדקמה‬ma m’apm ‫ול‬‎ ‫הארהש‬. qos, cp. GR, c. 56.10), there is the following peroration: ‫וריזחהל‬‎ ‫דיתעו ה"בקה‬

‎‫ ומשכנותיו‬apy ‎‫ אהלי‬maw ‎‫ [שנ'] לכן כה אמר י'י הנני שב‬,‫למקומו ולכבודו‬ ‎)'‫ ח‬,'‫) ל‬wom wa ‎‫על תלה וארמון על משפטו‬

‫ע יר‬

namo ‎‫ארחם‬.

ehT

citing of this v. seems to be due, by way of contrast, to the H v. (Is. 33.8): ‫םיר‬‎ ‫ רבוע חרוא רפה תירב ומשנ ע‬naw ‫תולסמ‬‎ ‫( ומשנ‬cp. also above, p. 176, about ‫תירב‬‎ ,‫ רפה‬and infra, note 192).

2. Other Homilies.

In GR, c. 55.1-3, there are the items on

Ps. 60.6, 11.5, and Koh. 8.4 respectively, all of which have been discussed before. There is no reason why there should be a new ch. (56) to Gen. 22.4 ‫)ישילשה‬‎ ova, cp. also ed. Th., p. 595, note to 1. 1(.-- From

MHG,

I, 314-15,

it is evident

thst there

was a homily to our 5 introduced by Job 4.2: ‫ךילא‬‎ ‫הסנה רבד‬ ‎‫תלאה‬, tallying by means of ‫הסנ‬‎ with Gen. 22.1 and also with H either from Jud. 3.1 or from 1 K. 10.1. The source of this whole passage in MHG is now found in the Midr. (described above,

p. 172) where the section to our 5 begins: ‫שדוקה‬‎ ‫וז הרמאנש חורב‬

[0 ‫האלת‬‎ ‫ הפנה רבד ךילא‬and concludes with: ‫ןוצר‬‎ ‫ יהי‬7D ‫ןמא‬‎ )6 infra, 11. pt., pp. 63-68). ‫ פז‬About

the

Palestinian

readings

of‫יעיבשה ‏‬

‫( 'הו דקפ תא הרש‬Gen. 21.1 ff.) see infra, Vol. II.‫‏‬

‫שדוחב‬

(Lev.

32.32 ff.) or‫‏‬

GENESIS:

SEDER

19

179

Finally, the section in AB, cps. 31-33, is to be analyzed. In ch. 31, headed Torah, there are first the items on Ps. 89.3598 and 126.6 respectively, both of which have been correlated with

H from Is. 33.7 ff. (above, p. 176). There follows (c. 31.3) the homily on Ps. 119.60: ‫ךיתוצמ‬‎ ‫ יתשח אלו יתהמהמתה רומשל‬which may be reflected by 11 .‫ט‬‎ (Is. 33.15) describing an ethical person who kept God’s commandments ‫)'וגו‬‎ ‫;ךלוה תוקדצ‬there is a verbal affinity between ‫ךלה‬‎ and win). Thus this ch. presupposes the above H. However in ch. 32, headed Nebiim, Jud. 3.1 is introduced as a different H, a procedure that has been noticed before several times in connection with this Midrash. On this second H we have (c. 32.1) the comment on Ps. 59.12: ‫ןפ‬‎ ‫לא םגרהת‬ ‎'‫יש כ חחו עמי ונו‬, gniyllat htiw ‎‫את ה' אלהיהם‬ ‫ וישכחו‬ni .duJ 3.7. There follows (c. 32.2) the item on Ps. 60.6, discussed above (p. 176). Then there is a comment (c. 32.3) on 1 Ch. 16.35: ‫םיוגה‬‎ ‫ ה ונעישו יהלא ונעשי ונצבקו ןמ‬which tallies ‎‫ וש‬fads 3:1 (‫)םינגה‬‎ and 3.9) (oy)... yewin, cp. also 3715): Lastly there is ch. 33, headed Ketubim, introducing Ps. 112.1:

‎‫אשרי איש ירא את ה' במצותיו חפץ מאד‬. saW siht .sP eht romziM rof the Sabbath when Gen. 22 was read from the Scroll? By means of ‫ויתוצמב‬‎ one could find the connection with the H v. (Jud. 3.4), as above, note 193, but also with the other H v. (Is. 33.15), as above, p. 177 (cp. also here in Ps. 112.3: ‫דעל‬‎ ‫ ותקדצו( תדמוע‬. In connection with Ps. 112.1 there is the homily on Koh. 12.13 ‎)‫ מ צותיו שמור‬.)sn ,revewoH eht elohw ronet fo siht .hc ni AB fits in better with 5 20 ‫)"וגו‬‎ ‫ םהרבאו( ןקז אב םימיב‬,whereas ch. 36, introducing Ps. 121, really deals with the ‘Akédah (see

the ending: ‫אריו‬‎ ‫'וגו אל השע אלא‬, ‫חווצ אשא יניע לא םירהה‬: ‫ליחתה קחצי‬ ‎'‫ה' ונו‬

‫עזרי מעם‬

‫אמר‬

‫שעה‬

‫ אותה‬,'‫איל וגו‬

‫והנה‬5 (

.sP

121

ton ylno

verbally tallies with our 5 (here 121.1: ‫םירהה‬‎ ‫ לא‬and in Gen. 29 ereH ereht era detic eht sesrev fo ruo H ‫‏‬.sI( 8-7.33: ( ‫אף המלאכים נתכנסו‬ ‫‏ עובר‬van ‫ נשמו מסלות‬,‫ רבש"ע‬:‫ התחילו אומרים‬,‫ יבכיון‬. . .‫ שנ' הן אראלם צעקו‬,‫והיו בוכים‬ '‫ וכו‬,‫ היכן עולי רגלים‬,‫‏ שוחטו הוא‬NO ,‫אורח הפר ברית‬. 193 Yet this homily could be correlated even better with the other H v. (Jud. ‫'ה‬:(3.4‎ ‫ תעדל ועמשיה תא מ תו'צ‬,and hence perhaps really belongs to the next ch., headed Nebiim, which posits this alternate H from Jud. 3.1 ff. %1 eeS osla ,GHM ‫‏‬,I 223: ‫ ומלאכי השרת צועקין במרירות ובוכין‬,‫והיה אברהם בוכה‬ ‫ שנ' אשא עיני אל ההרים‬,‫ והיה יצחק מצפה אל ההרים‬,‫ יבכיון‬. . .‫ שנ' הן אראלם צעקו‬,‫עמו‬ ‫ ירזע‬NID? PRD.‫‏‬

180

THE TRIENNIAL

CYCLE

22.2: ‎‫(על אחד ההרים‬,‫ ו‬tub osla yllacisnirtni no tnuocca fo eht precarious situation of Isaac and his subsequent safety. Ch. 36 also weaves in explicitly Is. 33.18-19 ‫)ןיבשוי‬‎ ‫התואב העש לארשי‬

‎'‫ לבך יהגה; אימה וגו‬:‫(בשלוה ואומרים‬, ecneh gnitcelfer eht H morf Is. 33.7 ff. On the other hand, in the present ch. 33, headed Ketubim, Ps. 112 (see v. 2: ‫ך‬‎ ‫ רוד( םירשי רובי‬is well combined

with the initial v. of 5 20 (Gen. 24.1: ‫לכב‬‎ ‫ךרב תא םהרבא‬

(‫'הו‬

and with that of its corresponding H (Is. 51.2: ‫והכרבאו‬‎ ‎‫וארבהו‬, see infra, p. 184). Jt 15 thus apparent that the copyists transferred the respective chapters in AB, headed Ketubim, to Sedarim 19 and 20.. Accordingly Ps. 121 was the Mizmor on the Sabbath when the former ‫כ‬‎ was read and Ps. 112 when the = latter constituted the reading for the next Sabbath. Here in ch. 36, in connection with 0° ‫רה‬‎ ‫ יניע לא ה‬,‫ אשא‬there is the homily on Cant. 2.17 and 4.6 both containing the word .‫רה‬‎

In surveying the homilies to our S, as discussed above;: we notice how most of them are to be correlated to the H from Is. 33.7 ₪. which evidently was the prevalent one. No doubt there was a section of a sermon beginning with a Y topic that had its starting-point in the same H, but it has not been preserved. A few items could be connected with the different H from Jud. 3.1 ff. regarding which probably there also was a Y topic, again missing. The least represented H in the available homilies is the one from 1 K. 10.1 ff. which has been suggested as underlying the Y item concerning the benediction to be recited on beholding a physically unusual person (above, p. 175). This H apparently was of very limited prevalence. Also the corresponding

Y item seems

to be late, although

skil-'-

fully developed. This Y sermon, of which only the first section is preserved, probably contained as much of the material from the other sermons as could be somehow connected, by the procedure of tallying, with the suggested H. Thus there is woven inthe point about God searching the heart (GS, I, 55, 1. 10:

‎‫ל ב בוחן כליות‬

nips ‎)‫ י'י‬:‫א' ירמיה אני הא' (צ"ל‬, .reJ )01.71 hcihw

should be compared to the Aggadah in TB, §§41-42, introducing

Prov. 17.3 ‫ה‬‎ ‫ ל תוב‬yma), cp. above, .‫כ‬‎ 176;:see also the item om

Ps, ‫ןהמי"'ק‬11.5.5.‎ ‫צ די‬

,‫סקס "ה‬

related here by reason of ‫הק‬‎ ‫דצו‬

‫מ‬

177,.which

could be cor-

‫ תושעל טפשמ‬in 1 K. 10.9).

GENESIS:

SEDER

19

181

Likewise the Aggadot introducing verses containing the verb ‎‫( נסה‬above, pp. 176-7, 178) could be brought in here on account of 1 K. 10.1 .(‫)ותוסנל‬‎ By this flexible method of tallying, the same homiletic comments could be applied to various sermons, as had already been noticed several times before and likewise will be the case subsequently. SEDER

19a

‫ויהי אחרי הדברים האלה ויוגד לאברהם לאמר הנה ילדה מלכה גם היא בנים‬

‫לנחור אחיך‬, Gen. ‫‏‬.02.22 Some Biblical codices indicate here the beginning of a new S (see Ginsburg, Introd., p. 35), but our Genizah lists of TC Haftarot omit it. Also both Tanhumas, AB and JTS Ms., have no homilies to such a S which would make the previous one (No. 19) consist of only 19 verses (Gen. 22.1-19). The new regular S began at 24.1, but even those, who had their new S at 22.20, could have had their next one at 24.1 (and the latter is really a generally accepted one) because from 22.20 to 23.20 there are more verses than the required minimum of 21. In GR, c. 57.1-2, there are 3 Petihtot to Gen. 22.20, but this is not always a safe criterion because this Midr. commented on several Pentat. verses which were really not the initial ones of Sedarim.%5

The

citation

in ‘Arukh,

s. v. ‫לברכ‬‎ 2 (Kohut,

IV,

316): ‫היהו‬‎ ‫א"כ )ב"כ הרבכהו ודיב‬, (‫ונדמליב תשרפ תא ץוע ורוכב תישארב‬ ‎‫מודד עפר ומכרבל‬, si osla ton etinifed hguone rof eht noitpmussa that there was a section in Midr. Yel. to the above new S, since this sentence may have been a part of the section to the previous S (No. 19) which extended to Gen. 23.20. However, Griinhut (1. c., 77a, n. 1) is of the contrary opinion and even construes a Y topic about the benediction recited on the falling of rain and on hearing good tidings. The similar Y item in T, Mikkés, §1, he readily transfers here (ibid., note 2) . This is altogether 15 See above, p. 35. For example, GR, c. 54, to Gen. 21.22 does not mean that 5 18 ‫)הרש‬‎ ‫ 'הו( דקפ תא‬concluded at 21.21 as otherwise there could be no new 5 at 22.1 ‫)םהרבא‬‎ ‫ םיהלאהו הסנ תא‬,No. 19). As pointed out by Theodor, a.l,., there is the Massoretic siglum ‫החותפ‬‎ at Gen. 21.22, and likewise here at 22.20. Cp. also above, p. 178, concerning GR, c. 56, to Gen. 22.4.

182

THE TRIENNIAL CYCLE

fanciful as the Y homily there (to S 37, infra, p. 309) is closely connected with the corresponding H. Of course, a similar Y item could have been employed at several Sedarim, provided the scheme of the respective Haftarot fitted in.%° Before such a Y question and answer, as suggested by Griinhut, could be accepted here (in case there really began here a new S in certain Palestinian

localities), one would

have first to ascertain a suit-

able H to this S so as to afford a criterion. essential

sentence

In Gen. 22.20 the

is: ‫םינב‬‎ ‫ הדלי הכלמ םג איה‬,‫ הנה‬and one

would

have to look for a H the initial verse of which contained a similar expression. Here the choice is plentiful (e. g., Is. 51.18, 54.1, 66.7-8, Mic. 5.2), and one is thus subject to much speculation. But keeping in mind the homilies in GR, 6. 57.1-2, which would have to tally with such a H, one could offer as a hypothesis Hos. ‫ודלי‬:5.7‎ ‫ ודגב יכ םינב םירז‬,‫ 'הב‬extending to v. 13+6.1-3 (10 verses). Now ‘healing’ is mentioned in 5.13 and 6.1, hence the items in GR, 0. 57.1, on Prov. 14:30 ‫)א‬‎ ‫רמ‬-‫ פ‬3%) and’ 3:8

‎)‫תהי לשרך‬

‫(ר פ א ות‬, dna eht txen eno .c( )2.75 no .vorP :52.52

‎‫ מ א ר ץ מרחק‬VDA ‎‫ מים קרים על נפש עיפה ושמועה‬dluow eb decneulfni by the last v. of this suggested 11 (Hos. 6.3(: ‫ונל‬‎ ‫ םשגגכ‬san

‎‫כמלקוש יורה א ר ץ‬.

ereH ew dluow evaha

tniop-gnitrats rof hcus

a Y topic as: ‫ךרבל‬‎ ‫ דציכ אוה ךירצ‬Maw ‫תורושב‬‎ ‫לעו‬

‫םימשגה‬

,‫לע‬

as suggested by Griinhut. But all this is mere speculation, since one could further conjecture and offer a H from Jer. 30.6

Cit ‫ה‬‎ ‫לה ד‬

‫כ‬

49 577

‫דיל‬

FoR Is ‫אנ‬‎ (‫ ולאש‬extending to

2

or 13 ‫)ךל‬‎ ‫ תואפר( הלעת ןיא‬17-+ ‫יכ הלעא הכורא ךל ךיתוכממו )ךאפרא‬ ‎'‫(וגו‬, thus 9 ‫סע‬‎ 10 verses; ‘healing’ is again mentioned, and such a v. as Prov. 25.25 could well be reflected in Jer. 30.10: ‫יננה‬‎ ‫יכ‬ ‎‫מושיעך מר חוק ואת זרעך מ אר ץ שבים‬. tuB neht hcus a H dluow have

no

reference

whatever

to rain, and

the basis

for the Y

topic disappears. In view of the meagreness of the available Midrashic material to ‫כ‬‎ 19a, Griinhut’s Y theme remains merely a figment.

196 Cp. also the Y topic on the Tefillah to 5 22 (infra, p. 195) and S 40 (infra, p. 322). See further to S 68d (infra, p. 518). Likewise Mishnah Peah 1.1 is utilized several times (see infra, pp. 460 and 545). See also infra, note 2

GENESIS:

SEDER 19b

183

SEDER 19b

‫ויהיו חיי שרה מאה שנה ועשרים שנה ושבע שנים שני חיי שרה‬, Gen. ‫‏‬.1.32 Was there ever a S here in Palestine? In the AC a Sidra commences here, and as a rule (see farther on in this work) such began at a point where a S started in Palestine. The homilies to be discussed also presuppose a S here. In GR, c. 58.2, there is an item on Koh. 1.8, which by itself would not be a sufficient criterion (see above, p. 181), but see the longer variant in MHG, I, 329 ff. concluding with (p. 333): ‫םישנב‬‎ ‫ןכו התא אצומ‬

‎‫ ממה‬,‫ מנין‬,‫ עד שלא שקעה שמשה שלשרה זרחה שמשה שלרבקה‬,‫הצדקניות‬ ‎‫םע ל ה מגמו (היינה‬ ‫ומה כתיב' ל‬ :‫הי‬ ‫שיורחי‬ ‫ ויה‬.‫ ב ענ ין‬ciV ypa ‎‫ ביג הל‬,‫ |כיב‬.‫) ילך רבקה (בראשית‬NSV ‎/)‫ הע ג" ן‬D1 ‎"‫מע ל ה‬ ‫ל‬ ‎‫ השמש ובא השמש‬.nan ehT dezicilati sesarhp era citsiretcarahc rof Palestinian homilies at the beginnings of Sedarim. Also ibid., p. 334, we have the phrase ‫'וכו‬‎ ‫ןינעב ויהיו ייח הרש‬, ‫ ונירקש‬.‫ הממ‬To say that the author of MHG imitated here this style, would be hypercritical in view of the other available homilies. We have thus to assume that the TC contained at a certain time an additional S between Nos. 19 and 20. Some began it at 22.20 (No. 19a) while others had it at 23.1 (No. 19b). This latter S fell short by one verse of the required minimum of 21 verses )23.1-20( , just as, on the other hand, according to ‫ל‬‎ 19a the previous one contained only 19 verses (above, p. 181). In the course of time, this additional S was eliminated, and thus our Genizah lists have Haftarot only to S19 and 20. Also the

Tanhumas

and AB

have no sections to either ‫ל‬‎ 19a or 19b.

But remnants of sermons on the eliminated S have been preserved. Now an appropriate H to Gen. 23.1 seems to me to have

been:

‫רענהיכ‬‎

‫וימי‬

‫ןקו רשא אל אלמי‬

‫םימי‬

‫ לוע‬Ty ‫םשמ‬‎ ‫אל היהי‬

bop ‫האמ שנה‬‎ ‫ אטוחהו ןב‬MD ‫הנש‬‎ ‫ האמ‬,‫ ןב‬Is. 65.20, thus tallying verbally with the initial verse of S, and also homiletically since Sarah reached an age beyond a hundred years. Such a H probably extended from 65.20 to 66.2+10-11 or 12-13, affording a ‘happy ending’ (thus 10 verses). Such a H can be correlated with the following homilies. Thus the item in GR,

c. 58.1, on Ps. 37.18: ‫היהת‬‎ ‫םימימת םתלחנו םלועל‬

‫ימי‬

compared to Is. 65.22: ‫יריחב‬‎ ‫מי י ימע השעמו םהידי ולבי‬

‫ עדוי 'ה‬as ‫יכ ימיכ ץעה‬

184

THE TRIENNIAL

CYCLE

the one (c. 58.2) on Koh. 1.5: ‫'וגו‬‎ ‫( חרזו שמשה אבו שמשה‬in connection also with the previous v.: ‫תדמוע‬‎ ‫ הר( א ר ץ םלועל‬to which

compare Is. 66.1: ‫ילגר‬‎ ‫םודה‬

‫הו א ר ץ‬

‫ יאסכ‬.‫םימשה‬

In MHG,

I,

333, there is also an Aggadah

(in addition to the one on Koh.

1.5) on Peo 21-5. ‫דעו‬‎ ‫ם םלוע‬

"‫מ‬

‫ א ךידו‬12 nmi ‫ךממ‬‎ Neen

which is akin to the tenor 01 H; In J?S Ms: Gnfra, H: pr., p. 163-4) there is a short section to our S. It is introduced by Job 21.13: ‫'ג‬‎ ‫םהימי‬ awa ‫ול‬‎ ‫ בי‬ar; unfortunately the Aggadah itself is missing, but the v. seems to tally with Is. 65.22: "na ‫ול‬‎ ‫ימע‬...‫ בי‬.‫ ימי‬Finally there is a Yel. passage (cited in YTT, No. 109): to) ‫םימש‬‎ ‫הרש ה"שז הטונ‬, ‫ויהיו ייח‬

‎'‫ א') וכו‬,‫א ר ץ ויוצר רוח אדם בקרבו (זכריה י"ב‬, hcihw .v niaga seillat with Is. 66.1.

There is woven in Prov. 10.27: ‫םימי‬‎ ‫תארי 'ה ףיסות‬

‎‫ ושנות רשעים תקצורנה‬hcihw si detcelfer os llew ni .sI ,02.56 eht initial v. of the suggested H. Further homilies I have been unable to locate. The Genizah fragment (to be edited in Vol. II) contains indeed the end of a sermon to Gen. 23 with a

peroration concluded by the phrase ‫ןוצר‬‎ ‫( ןמא ןכ יהי‬cp. above, p. 172). However, this fragment is from an extensive and interesting 1107057 based on the Babylonian Annual Cycle (see the introduction, ibid.). To assume that the redactor of this Midr. borrowed his material, e. g., in the present instance, from a Palestinian source to S 19a, requires still concrete substantiation. SEDER

‫בכל‬

‫‏‬nO ‫אבר‬

NW

‫‏‬sS

"‫"הח‬

20

ao oN reW

‫י‏‬a ‫ ב‬a

‫מו‬

1.42.

‫‏‬:haratfaH ‫הביטו אל א ב ר ה ם אביכם ואל שרה תחוללכם כי אחד קראתיו‬ ‫וא בר כ ה ו וארבהו‬, Isaiah 11-2.15 01( ;sesrev os .16021 ‫);‏‬72282 in some codices there begins with v. 11 a new Seder in Is. (see‫‏‬ Ginsburg, Introd., p. 46). B 39 lists 51.1-11, but v. 2 affords‫‏‬ the tally with the initial v. of S, and hence the beginning in‫‏‬ Bodl. is to be preferred. There is also a fragment of Yannai’s‫‏‬ Kerobah to our S, but Part III, where usually the His cited, is‫‏‬ missing (Zulay’s List; see now his ed. of Piyyute Yannai, p. 35).‫‏‬ The connection between S and H is by means of the state-‫‏‬ ment that God blessed Abraham.‫‏‬

GENESIS:

STRUCTURE

1

77 Sermon.

SEDER

20

185

OF HOMILIES

1, Hayye:Sarah; 81:

‫ היה רוכב על חמור והגיע[ה] עונת תפלה כיצד‬:‫ ילמדנו רבינו‬.‫ואברהם זקן‬ ‫ ואם‬,‫ ירד‬bq np ‫‏‬roy ‫ היה רוכב על החמור והגיעה‬:‫ כך שנו רבותינו‬.‫יעשה‬ ‫ שאין דעתו מיושבת עליו מפני המעות שהן על גבי חמורו או‬,‫אינו יכול לירד‬ ."‫ וכו‬7192.78 ‫ יהא מתפלל כשהוא‬,‫שהוא מתירא מן הגוים ומן הלסטים‬ This topic cannot be correlated with the above 11. It presupposes a different one, posited in AB, c. 35, headed Nebiim, 95 From

‫העיגהו‬‎ is missing in the first 2 editions.

There also: ‫ותעד‬‎ ‫ןיאו‬

instead of: ‫ותעד‬‎ pRw.

7 In M. Ber. 4.5 the Hal. is stated concisely: ‫םאו‬‎ ‫דרי‬, ‫היה בכור לע רומחה‬ ‎‫ ואם אינו יכול להחזיר את פניו יכוין את לבו‬,)‫ לצד ירושלים‬:‫אינו יכול לירד יחזיר את פניו (היינו‬ ‎‫ קדשי הקדשים‬an ‎‫כנגד‬. enO noitidnoc gninrevog eht esac fo ton gnieb elba ot dismount from the donkey is indicated in a Bar. (Tos. 3.18, Yer. IV, 8b bottom, and Babli 30a according to which wording we cite it here): ‫בכור‬‎ ‫היה‬ ‎‫ ישב‬,‫ ואם לאו‬,‫ אם יש לו מי שיאחז את חמורו ירד למטה ויתפלל‬,‫ החמור והגיע זמן תפלה‬yb

poy ‎‫ דעתו מיושבת‬wap ‎‫ לפי‬,‫ במקומו ויתפלל‬wa ‎‫ רבי אומר בין כך ובין כך‬.‫מקומו ויתפלל‬.‫ב‬ According to Rabbi there is no need whatever to dismount, even when the journey is quite 5816, because the very act of stopping the journey would divert the worshipper’s attention (see Rashi, 6. /.: ‫השקש‬‎ ‫וילע‬, ‫ןיאש ותעד תבשוימ‬

‎‫עליו עכוב הדרך‬, dna ,tofasoT .s .v ‎‫הלכה כרבי‬: ‫ ואפי' שלא במקום‬,‫שלא ירד למטה‬ ‎‫ וא"צ להחזיר פניו כנגד ירושלים‬,‫ ואפי' במהלך מתפלל‬,‫(סכנה‬. htoB ni .reY dna ilbaB 38001'8 view is accepted ‫)יברכ‬‎ (‫ הכלה‬. Yet here in the Y item his opinion is not represented. Rather the condition in M. about not being able to dismount is explained to involve either fear for ‘the money which is on the back of the donkey’ (viz. in its pack-saddle) or concern about non-Jews or brigands. The first point is similar to that given in Bar. that he has nobody to hold the donkey (while the former recites the ‘Amidah), thus tantamount to being upset about the money on the animal; no doubt the Bar. meant to imply other instances resulting in lack of concentration while praying, and no greater one indeed could be than fear of hostile non-Jews or brigands, but only one example out of several is actually given. I cannot agree with the contention in GS, I, 461, No. 18, that in our Y passage Rabbi's view is implied. It was not the homilist’s task to enter into a discussion as to whether Rabbi disputed the M. or not, but rather to obtain his point concerning ‫הנוכ‬‎ at prayer in order to develop his theme, as recapitulated above in the text. (Incomprehensible is to me Ginzberg’s remark that in Babli the law was decided like Rabbi ‘because the Babylonian scholars explained that there was never a need of dismounting’; this decision is by R. Joshua‘ b. Levi, a

Pal. scholar, and is also cited in Yer.: ‫הכלה‬‎ ‫'ר הדוי ןב יזפ םשב 'ר עשוהי ןב יול‬ ‎‫(כרבי‬.

186

THE TRIENNIAL

CYCLE

viz. 1 Kings 1.1: ‫םימיב‬‎ ‫אב‬ yp? ‫דוד‬‎ ,‫ ךלמהו‬tallying with ‎‫בימים‬ ‫בא‬ ‫ ואברהם זקן‬ni .neG .1.42 sihT 11 ylbaborp extended from 1.1 to 8, skipping to 30-31 (10 verses). Now in v. 5 we read of ‫םישרפו‬‎ ‫ כ ב‬,‫ ר‬hence the starting-point for the ‫צץ‬‎ topic about praying while riding. The moral lesson is that prayer needs concentration 99.(‫)הנוכ‬‎ Abraham ‘‘concentrated his heart and mind’”’ when pleading so earnestly for the Sodomites. God liked his endeavor to find merit for a part of the world so that it be not destroyed, and thus praised him by applying

to him: ‫םיהלא‬‎ ‫רב ךכ‬

‫פי פי תי ינבמ םדא קצוה ןח ךיתותפשב לע ןכ‬

‎‫( לעולם‬Ps. 45.3); this v. is also commented upon in GR, c. 59.5, though in a different manner. This v. from Hagiogr. is skilfully introduced here by reason of the allusion by the italicized words, on the one hand, to the H wherein beautiful Abishag is mentioned (v. 3: ‫הפי‬‎ ‫ ושקביו הרענ‬and v. 4: ‫דאמ‬‎ ‫ דע‬MD? ‫והנערה‬‎ also Adoniyyah was very handsome, v. 6: ‫דאמ‬‎ ‫ ראות‬210) and, ‫סת‬‎

the other hand, to the initial v. of 5 ‫)םהרבא‬‎ ‫ רב ך תא‬.(‫ 'הו‬But Abraham objected to the application of physical beauty to him ‫)ילש‬‎ ‫ יא( הז יופיה‬as there would be no distinction in appearance between him and his young son. Said he: ‘Lord of the world, You ought to bring about a differentiation between father and son, and between old and young, so that the former be honored by the latter.’ Here again is a subtle homiletic reference to H inasmuch as David’s son, Adoniyyah, gave himself haughty airs (v. 5: .(‫אשנתמ‬‎ So God caused Abraham’s hair to become gray. Thus Abraham is called ‫ןקז‬‎ at the beginning of our S?°°; herewith the homilist completed the first section

of his sermon (cp. also infra, p. 211). Here we have again an ingenious piece of the sermonic art. The Y item, to be correlated with the other H from Is. 51.2 ff., has not been preserved. And now for an analysis of the further 8 For the parallel between Abraham and David cp. also TB, §4. 1 Kings 1.1 ff. is also the Babylonian H for Sidra Hayyé Sarah, although the latter began at Gen. 23.1. 9 About the statements of R. Yoh. and Abba Saul, cited here, see GS. ine 200 The conclusion in T, §1, is truncated and should read: ‫ונירקש‬‎ ‫ןינמ הממ‬, ‎‫ ואברהם זקן וגו‬,‫בענין‬. tI si osla detacnurt ni eht lellarap Y noitatic ni No. 111, ending with: ‫ןקז‬‎ ‫ םהרבאו‬.‫יוה‬

,TTY

GENESIS:

SEDER 20

187

homilies to our S. Already at the end of T, §1, there were woven

in Prov. 16.31:

‫אצמת‬‎ ‫ תרטע תראפת הביש ךרדב הקדצ‬and Prov. 20.29:

‎‫תפארת בחורים כחם והדר זקנים שיבה‬, gnirrefer ot eht ytingid fo dlo age as in the case of Abraham in S and of David in H. This theme is continued in TB, §4, also citing Prov. 16.31 (in AB, c. 34.2, this homily is introduced by Prov. 20.29). Also TB, §5, contains the point of Abraham requesting old age in order that there should be a distinction between old and young. All this is part of the sermon begun with the Y topic in T, §1. However, ‎‫רה‬, ‫ תסו‬31.5.5: ‫) רצו[ והעטרנר‬ss paa sa ‎‫כל אתה אתברד‬, connected with 11 from Is. 51.2 ‫)ו‬‎ ‫ או( רב כ ה‬which in its turn was the tally with Gen. 24.1 ‫)ך‬‎ ‫' רב‬m). The crowning (‫)ונרטעת‬‎ is explained as that of old age. Also the next item (§2) on Ps.

25.10: ‫ויתודעו‬‎ ‫ תמאו ירצונל ותירב‬ton ‫'ה‬‎ ‫ לכ תוחרא‬is reflected by Is. 51.7 ‫)םבלב‬‎ ‫ יתרות‬oy ‫קדצ‬‎ .(‫ יעדוי‬The Aggadah is developed that the Torah records acts of lovingkindness (Jpn) at its beginning, middle and end. Now Abraham, in paying the last rites to dead Sarah, practiced one form of ,‫דסח‬‎ hence God told him:

You are worthy of this crown (of old age). The introduction here of Sarah (by means of the process: ‫ןינעה‬‎ yo ‫הלעמל‬‎ ‫המ( ביתכ‬ is due to H (Is. 51.2) where both Abraham and Sarah are mentioned. This is still more evident from TB, §3, on Prov. 31.10: ‎‫ אשת חיל מי ימצא‬yberehw ereht si a citelimoh noitcennoc htiw

03 ‎‫ הביטו אל אברהם אביכם ואל שרה ת חולל‬a( yalp nopu eht sdrow ‎‫ חולל‬dna ‎‫(חיל‬. ehT elohw noitces fo .vorP 01.13 .ff si detnemmoc upon, leading down to the climax that the loss of worthy Sarah brought old age upon Abraham ‫)םהרבא‬‎ ‫התמשכ הרש הצפק הנקז לע‬ ‎‫(ונקרא זקן‬, suht etiuq a tnereffid nrut ni siht ,nomres detalerroc with the Is. H, from the point developed in the other sermon, based on H from 1 K. 1.1 ff., to the effect that Abraham himself requested a distinguishing feature between father and son. In T, §2,7°" the topic is taken up as to the causes of old age, one 20t Tt occurs also in Midr. Yel., but in a modified form.

See the passage

cited in ‘Arukh, s. v. ‫ןסכד‬‎ (Kohut, 111, 59): ‫ןויכ‬‎ ‫ןקז ןכו המלש‬: ‫ונדמליב םהרבאו‬ ‎‫ שנ' ויהי לעת זקנת שלמה נשיו הטו את לבבו‬,‫ שהזקין חלי דכסן‬rof( ‎‫ חלי דכסן‬:daer ‎‫הלודכסן‬, see Krauss, Lehnwérter, s. v. .(‫ןפכד‬‎ As here so also in the larger version of Midr. Tanh. (see infra, note 202, cp. also "na to ‫הרש‬‎ ‫ ייח‬,ed. Warsaw 1870, 40c, top).

188

THE TRIENNIAL CYCLE

of which being a bad wife. But Sarah was different as she respected her husband; hence there is applied to her Prov. 12.4: ‫הלעב‬‎ ‫ ח לי תרטע‬.‫ תשא‬This item again belongs to the sermon connected with the Is. H. Here we have an instructive example of the eclectic procedure of the compilers of Midr. Tanh. T, §1, contained the,above Y topic about praying while riding, which is from the sermon connected with the H from 1 Kings 1.1 ff., but the remainder of the section, T, §§2-4, is from the sermon to be correlated with the other H. In §3 there is a long Aggadah, introduced by Ps. 104.1: ‫'ה‬‎ ‫ישפנ תא 'ה‬ ‫רב יכ‬

‎‫ לבשת‬sam ‎‫ אלהי גדלת מאד הוד‬gniyllat( yb snaem fo ‎‫ ברך‬htiw .neG 24.1 and Is. 51.2), which leads down to the point of the dignity of old age? (thus this theme was employed in both sermons). There follows (T, %4( the homily on Prov. 31.10 ff.,7°3 as in TB, §3, discussed above. There are variants in these parallel passages, but both emanate from the same source and in some respects T, §4, is superior as it weaves in explicitly Is. 51.2 (nm

‎‫כם‬

‫ שנ' הביטו אל אברהם אביכם ואל שרה ת חולל‬,‫ (עלית על כלנה‬hcihw

vy. contains the tally with ‫ל‬‎ ‫יח‬

‫ תשא‬as shown before; also farther

on the remainder of this initial v. of 11 is brought in: ‫רמאנ‬‎ ‫ךכל‬

‎‫וארבהו‬ And

‫כהו‬

‫ כי אחד קראתיו וא בר‬,‫ למה‬,‫ בר ך את אברהם‬.mM‘

now

we come

to the peroration

(TB, §6, end, missing

202 This long passage, which only at its conclusion

applies to Abraham

‎)'‫ שנ‬,‫ שנתת לו הדרת זקנה‬,‫ מהודך והדרך הלבשת לראשו של אברהם‬,‫ד"א הוד והדר לבשת‬ ‎‫(ואברהם זקן‬, sdnimer eno fo eht elyts fo ,BA .ziv fo eht nommoc ecruos morf which both drew. Note the examples from the Greek-Roman environment and the foreign words employed. The whole section, minus the application to Abraham, is found in ER, c. 15.22 ‫)'וכו‬‎ ‫ דוד רמא יכרב ישפנ תא 'ה‬.(‫ ךכיפל‬This whole passage seems to emanate from the larger version of Midr. Tanh. (cp. above, p. 29), as evident from the Geniz. fragment given infra (H. pt., p. 70-71).

23 The beginning: ‫הלעב‬‎ navy ‫ליח‬‎ ‫ ה"שז תשא‬should read as in TB, 83: ‫ה"שז‬‎ ‎‫אשת חיל מי ימצא‬, sa deedni eht noitaunitnoc ni T flesti :swohs ‎‫שהיה‬

,‫זה אברהם‬

‎‫ התחיל אברהם לבכות עליה ולומר‬,'‫ מה כתיב למעלה מן הענין ותמת שרה וגו‬,‫מקונן על שרה‬ ‎"‫ בה לב בעלה וכו‬aun ‎,‫א שת חיל מי ימ צא‬. ehT elohw noitces ni ,T ,4§ has been added in ed. Mantua (see Buber, TB, §3, note 14), but Buber (Introd., p. 166, bottom) is not justified in making the Mantua editor borrow it from TB, §3, on account of the variants. Rather both parallel passages go back to a common source, and, as shown above in the text, the version in T contains some better readings.

GENESIS:

SEDER 20

189

in T), similar to the one in TB, Lekh, §27 (see above, note 126). Here, in connection with Gen. 24.2, the point of circumcision is introduced (also referred to in the homily on Prov. 31.10 ff., TB, §3). The Abrahamic rite saves Israel from Gehinnom ‫)לבא‬‎

‎'‫ ב‬,‫ ישעיה מ"ג‬,'‫ שנ' כי תעבור במים וגו‬,‫יש(ראל שהן מהולין הן נמלטין ממנה‬ 4 This v. has to be taken

in connection

with the following one

(Is. 43.3): ‫"וגו‬‎ ‫ ינא 'ה ךיהלא שודק לארשי מ שו י ע ך יתתנ ךרפכ םירצמ‬,‫יכ‬ involving the homiletic turn that Israel will be saved (from Gehinnom) with the heathens taking their place instead. Thus this peroration is reflected by the 11 from Is. 51.2 ff.; cp. v. 5: ‎‫ורועי עמים ישפוטו‬ ‫ישפוטו) יצא ישעי‬, denmednoc ot ;)noitidrep

v. 6: ‫היהת‬‎ ‫םלועל‬

‫ ; ומכ ןכ ןותומי שיו עו ית‬further the reassurance

not to fear (v. 7) as in Is. 43.1-2 where Israel is promised to pass unscathed through water and fire (the latter being applied here to the flames of Gehinnom).?°> The peroration of the sermon, correlated with 11 ‫]זסתג‬‎ 1 Kings 1.1 ff., has not been preserved. The above analysis again illustrates the composite character of: the Tanhumas where 2 different sermons, connected with 2 different Haftarot, have, been amalgamated.

2. Other Homilies. In GR, c. 59.1, there is the. item on Prov. 16.31 with the moral that charity (‫)הקדצ‬‎ is rewarded by old age. This v. would tally with H from 1 K. 1.1 where David is mentioned as ‘old, advanced in years,’ just as Abraham in:

Gen. 24.1 (see also above, p. 187), but on the other hand, through the emphasis on ,‫הקדצ‬‎ the homily could be linked up with H from Is. 51.2 ff. where ‫קדצ‬‎ .and ‫הקדצ‬‎ are mentioned several times. The next item (c. 59.2) is on Prov. 31.25: ‫השובל‬‎ ‫ רדהו‬ny pans ‫םויל‬‎ ,‫ קחשתו‬with the moral that keeping the Torah is con-. ducive to long age as well as to reward in the future world. Here the homiletic turn is on ‫ןורחא‬‎ ‫ דיתעל( )=אובל יםויל‬as compared to ‫םימיב‬‎ ‫ אב‬in initial verses of S and H from 1 K. 1.1. However, a connection also with the other 11 could be established by the tally of riy.? ‫ש‬‎ ‫ ל ב‬in Is. 51.9 (Torah is mentioned in v. 4 and 7). Thus this flexible method of tallying 24 The contrast ‫"וכו‬‎ ‫ לבא‬is rather abrupt and should:be supplemented by.

the parallel passage in TB, Lekh, §27: ‫ליבשב‬‎ ‫םיעשרהו ןניא םידרוי םנהיגל אלא‬ ‎'‫ אבל ישראל וכו‬,)‫ (כמו כאן‬. . .'‫ וכו‬,‫ מהו לבלי חוק‬,'‫ שנ' לכן הרחיבה שאול נפשה וגו‬,‫הערלה‬. 25 About a possible other peroration, see infra, .‫כ‬‎

190

THE TRIENNIAL

CYCLE

enabled homilies to serve both Haftarot. There follows in GR, 6. 59.2, the comment on Prov. 3.16: ‫הלאמשבו‬‎ ‫ךרוא םימי הנימיב‬ ‎‫עושר וכבוד‬. ereH niaga ‎‫ אורך ימים‬si detcelfer yb ‎‫בא בימים‬. ehT Pet. of R. Aha 66. 59.3) is on Ps. 71.18: ‫לא‬‎ ‫ דע הנקז הבישו םיהלא‬on

‎‫ זרועך לדור לכל יבוא גבורתך‬xa ‎‫תעזבני עד‬. tI sdroffa niaga a elbuod application; by means of ‫הבישו‬‎ ‫ הנקז‬there would be the link with ‎‫זקן בא בימים‬, ecneh htiw H morf 1 .K ,1.1 tub no eht rehto dnah

by means of ‫ךעורז‬‎ there would be a tally with 11 from Is. 51.2 ff. where God’s might (‘arm’) is glorified (see vv. 5, 9-10). The Pet. of R. Samuel b. Isaac (c. 59.4) is on Prov. 21.21: ‫הקדצ‬‎ ‫ףדור‬ ‎‫ ;וחסד ימצא חיים צדקה וכבוד‬ereht si osla nevow ni eht tniop fo Abraham practising lovingkindness in attending to Sarah’s last rites (see above, p. 187). The emphasis here on ‫הקדצ‬‎ would connect it with H from Is. 52.2 ff., and yet the tally may have been in ‫םייח‬‎ as compared to ‫ךלמה‬‎ ‫ יחי ינודא‬in the concluding v. of the H from 1 Kings (v. 31). Owing to this possible double application of these homilies, it is difficult to ascertain which of the 2 Haftarot the authors actually had in mind. Anyhow, the item on Ps. 45.3 (c. 59.5) is certainly connected with H from 1 Kings (see also above, p. 186). Lastly, we have (c. 59.5) the comments on Ps. 24.3-5, climaxing in the application of v. 5 ‎)‫ (ישא ברכה מאת ה' וצדקה מאלהי ישעו‬ot .maharbA sihT hadaggA si clearly reflected by the Is. 11 wherein we have the tallies of

‎‫( ואברכהו‬51.2), of ‫יעשי‬‎ (51.4), and of ‫יתעושיו‬‎ ‫יתקדצו םלועל היהת‬ ‎‫ לדור דורים‬.)8.15( RG ).dibi( osla sniatnoc a tros fo noitarorep leading down to listing Jerusalem as the light of the world (citing Is. 60.3: ‫ך‬‎ ‫ וכלהו( םיוג ל רוא‬and God as the light of Jerusalem (quoting 60.19: ‫םלוע‬‎ ‫ ךל 'ה ל א רו‬am). This ending would have its allusion in the H verse (Is. 52.5): ‫רו‬‎ ‫יטפשמו ל א‬ ‎‫ ארגיע‬ony. The same item is also given in JTS Ms. to our .‫ב‬‎ Finally, In 6. 34.1, (Prov. 31.10 brought old

the section in AB, cps. 34-36, is to be considered. headed Torah, there 18 the comment on ‫ליח‬‎ ‫תשא‬

ff.) leading down to the remark that Sarah’s death age upon Abraham; this has been correlated with

26 In this connection a fine illustration, taken from the life of the environ-

ment, is given: ‫תוחורה‬,‎ ‫הניפס שבכ תא םימה תאו‬, ‫ל"צ( )התיהש ול‬: ‫לשמ לבוחל רובג היהש‬ ‎‫ לאחר זמן הגיע לפתח‬.‫ ועמד והרג כולן‬setarip( ‎,‫ פירטין‬:‫ באו) עליו פירטון (צ"ל‬:‫(בא צ"ל‬ ‎:‫ התחיל מבקש רחמים מבני אדם‬..‫ ובא עליו רוח קשה ונשברה ספינתו‬trop( ‎:,(\‫הלימין (שִמֶזָש‬

GENESIS:

SEDER

20

191

H from Is. (above, p. 187). But the next item (c. 34.2) seems to be linked up with the other H from 1 Kings (above, ibid.). Ch. 35, headed

Nebiim, lists 1 K. 1.1 as the H, and on it there

is the homily on Koh. 8.8: ‫"וגו‬‎ ‫ םדא טילש חורב‬,‫;ןיא‬here the verbal

tally seems to be in ‫תומה‬‎ ova ‫ן‬‎ ‫ ש ל ט ו‬prrascompared to ‫ךל‬‎ ‫ו ה מ‬ ‎‫ דוד‬and ‎‫ אני א מל וך‬1) .K 1.1 dna ,)5 sa si deedni depoleved ni the Aggadah that when David’s death is recorded the designation ‫ךלמה‬‎ is left out. The next item (c. 35.2) is on Prov. 20.8

‎‫דן‬

‫כפא‬

‫על‬

‫יושב‬

054 hcihw si detcelfer ni eht noisulcnoc

of thisH (v.30): ‫יאפכ‬‎

by

‫בשי‬‎ ‫יכ המלש ךנב מי ל ו ך אוהוירחא‬

(cp. also vv. 13, 17, 27 in the skipped part). There is another ch. headed Nebiim (c. 38) which is also to our S and has been misplaced as if to S 23 (see infra, p. 203-4). Lastly there is ch. 36, headed Ketubim, introducing Ps. 121.1. As shown above (p. 179-80), this ch. really belongs to S 19 whereas ch. 33 is to be transferred here; the Mizmor for our S was thus Ps. 112.

is a lacuna

in AB, with

There

the sections to ‫ל‬‎ 21 and 22 missing.

The next ch. (37) is to 5 23 ‫)קחצי‬‎ ‫הלא(( תודלות‬. SEDER

21

‫‏ ישך נא מצליח דרכי‬NO ‫ואבא היום אל ה ע יין ואמר ה' אלהי אדני אברהם‬ ‫ יכנא ךלוה הילע‬we, Gen. 24.42.‫‏‬ Haftarah: ‎‫הישועה‬ ‫ושאבתם מים בששון מ מ ע יני‬, haiasI .3.21 B 93 lists 12.3 to 14.2 (28 verses, quite out of order as regards the usual length of TC Haftarot). No doubt there was skipping,

often not indicated in this particular Genizah 13.4+14.1-2 (thus 10 verses); with the last v. new Seder in Is. There is only a verbal connection of H with the word ‘well’ ‫)יניעממ‬‎ and py). Also in ‫'הל‬‎ ‫ודוה‬ is some similarity to Eliezer’s thanksgivings 24.48). To our S cp. the Piyyut (published by ‎‫כ‬

list, viz. 12.3there begins a S by means of (Is. 12.4) there to God (Gen. Dr. Davidson,

‫כ‬

‫ ועכשיו‬,‫‏ אתמול היית מכבש את המים והורג את הפירטין‬dn ‫ אמרו‬.‫ הצילו אותי‬,‫בבקשה מכם‬ ‫‏ שהיתה ספינתי קיימת הייתי גבור‬roy ‫ כל‬:‫ אמר להם‬.‫אתה מבקש מן אחרים שיצילו אותך‬ '‫ ‏ כך אברהם גבור וכו‬.‫ ועכשיו [ש]נשפרה ספינתי נשבר כחי‬,‫ולא הוצרכתי שיסייעוני‬.

192

THE TRIENNIAL STRUCTURE

OF

CYCLE

HOMILIES

There is no section to our S in both Tanhumas (also missing in AB). This would indicate that Gen. 24.42 was not generally accepted as commencing a new .‫ל‬‎ It may be that this omission was in consequence of the insertion of a S (No. 19a or 19b) between Nos. 19 and 20 (above, p. 183), in order not to increase the number of Sedarim in the Pentateuch calculated to servé for 3 years (in all 154 Sedarim, see farther on in this work). But those, who did not accept this inserted S, had a new S here at 24.42, which indeed involved the breaking up of Eliezer’s address (Gen. 24.34-49), with the beginning read at the end of the section for one Sabbath and the conclusion at the commencement of the section for the next Sabbath. Now in YSH to 1 5. 2.1, §80, there is cited a passage from

Midr. Yel.: ‫הנח‬‎ ‫הלפתב ןכש‬, ‫הנח ןאכמ ונא ןידמל םישנש תובייח‬, ‫ללפתתו‬ : ‎*‫היתה מתפללת י"ח ברכות וכן‬,:" dna ni a .SM ees( ,JER ,VIX ,101 sub I) we read: ‫ייח‬‎ ‫ונדמ‬ ‫רדסבו תולפת ובתכש םינואגה ןכו ליב‬ ‎:‫ דכל) ברכות רמוזים (צ"ל‬:‫ (צ"ל‬aoS ‎‫אמרי‬.‫ דבני) מערבא‬:‫בבני (צ"ל‬ ‫שרה‬ ‎‫רמוזות) בתפילת חנה‬. sihT del tuhniirG .J( ).6 ,a08 eton )2 ot eht suggestion that this item belonged to our S and that possibly ‘there was missing the Hal. question about the Miswot obligatory upon women, slaves and:.children. Hence he also assigned to our S another Yel. passage (cited in YSH +0 1 5. 1.13, §78):

‎‫ הקטנים‬oy ‎‫ נשת וו) הנשים‬:‫ למה נשתתפו (צ"ל‬,‫וחנה היא מדברת על לבה‬ ‎'‫ אלא לב אחד וכו‬dno ‎‫ לפי שאין‬,‫והעבדים לענין המצוות‬. nI ,SG ,I ,884 Nov 2, this suggestion.is further augmented to the effect that the missing Hal. read as follows: ‫םינטקו‬‎ ‫וניבר םישנ םידבעו‬: ‫ונדמלי‬ ‎‫פטורין‬

‫וקטנים‬

‫ועבדים‬

‫נשים‬

:‫שנו רבותינו‬

‫כך‬

.‫לא‬

‫או‬

‫בתפלה‬

‫ הו חייבים‬:eat

‎.)'‫ ג‬,'‫מק"ש ומן התפילין וחייבין בתפלה ובמזוזה ובברכת המזון (מ' ברכות ג‬

‎'‫ מכאן אנו למדין שנשים חייבות בתפלה וכו‬,‫ שנ' ותתפלל חנה‬,‫ מנין‬.wo sA regards slaves there was an Aggadah, according to Ginzberg, that Eli‘ezer recited ‫רחשה‬‎ ‫ תלפת‬by reason of ‫ינודא‬‎ ‫רמאו 'ה יהלא‬ ‎‫( אברהם‬Gen. 24.42), this being the first benediction of ‘Amidah.?° 77 About this passage cp. also TB, Introd., p. 86, No. 2. 28 No source is given for suchian Aggadah, and hence its existence in only a figment. Cp. however in GR, 6. 60.2: ‫תובא‬‎ ‫ הז ריכזמ תוכז‬AN, wherein there would be some allusion to the first benediction of the ‘Amidah known as .‫תובא‬‎ But there the comment is to Gen, 24.12 about which see’farther on (p. 193-4).

GENESIS:

SEDER

21

193

According to our procedure of investigation, such a supposed Y topic would have to have some starting-point in the H to our

S. Now as the last v. of H (Is. 14.2) reads

0° ‫ד‬‎ ‫םולחנתהו ל ע ב‬

minpwi, there would be some point of contact with Y question and answer concerning slaves among others being obligated to recite the ‘Amidah. However, the above indication ‫הרש‬‎ ‫ונדמליב ייח‬ is very vague as there are actually 4 Sedarim in this Parashah, viz. 19b (see above, p. 184, for a Y passage to this S), 20 (Gen. 24.1), 21 (our S) and 22 (Gen.:.25.1). We would expect a more precise reference to Y on this particular S, as is usually the case, 6. g., with the Y quotations in ‘Arukh (see the list in Buber’s Introd. to TB, pp. 195-199). As the above indication stands, it may denote a Y passage to ‫ל‬‎ 19b beginning with ‫הרש‬‎ ‫ ייח‬.‫ויהיו‬ It is also strange that the author0] YSH should not have recorded these Y passages when dealing with Gen. 24.42 (asa matter of fact there is no comment whatever there to this v.). Hence the whole above reconstruction must remain very problematic. For all we know, the author of Midr. Yel. may not

have had 5 21 at all, just as there are no homilies to it in the Tanhumas (see above, p. 192). Also the items in GR

are not clear.

Actually,

there is none

to Gen. 24.42, but in c. 59.11 we read to Gen. 24.10: 75 ‫םקיו‬‎ Ps

Oot Sis)

‎‫הרעשתה‬

‫הה"ד‬

,‫באתי‬

Mt ae .‫היום‬

‫יצאתי‬

ilo ‫רב‬‎ Os: VO

‎‫העין‬

‫ל‬

el ee ‫תבות‬

old moP

‫ריו‬‎ ‎‫תובוהא‬

‎'‫ארץ פצמתה וגו‬. enO dluoc tseggus taht ereh ew evah a .teP ot our S introducing Ps. 60.4 which v. would have some weak tally with the H v. (Is. 12.5): ‫לכב‬‎ nxt ‫תעדומ‬‎ ‫ורמז 'ה יכ תואג השע‬ ‎‫ ;ה ארץ‬a retteb eno dluow eb ni eht deppiks trap .sI( :)31.31 ‎‫הארץ ממקומה‬ ‫ותרעש‬. wen-A .hc )06( snigeb ni RG ot .neG 24.12 for which there is no reason whatever. If we assume that this v. should be really substituted by Gen. 24.42 (where we also have ‫םהרבא‬‎ ‫ רמאו( 'ה יהלא ינודא‬,then there would be another

Pet. on Is. 50.10: own

‫חט‬‎

‫ודב‬...‫ ע בי‬dips yow ‫'ה‬‎ ‫מ םכב ארי‬

‎‫ה' וישען באלהיו‬, dna eht tniop fo tcatnoc htiw 11 dluow eb ni eht last v. (Is. 14.2): ‫םי‬‎ ‫ ב ד‬y ‫ל‬‎ ‫; םולחנתהו‬note also the v. preceding

H (ls. 12.3):

‫ח‬‎ ‫ לא יתעושי א ב ט‬.‫הנה‬

Finally, there is the item

(c. 60.2) on Prov. 17.2: wap ‫ןבב‬‎ ‫ ע ב ד ליכשמ לושמי‬concluding with

the comment

‫סת‬‎ Eli‘ezer: mentioning

‘the merit

of the

194

THE TRIENNIAL

CYCLE

fathers’ )‫ אבות‬,‫תוכז‬‎ see note 208); here again there would be a tally as above. But one should hesitate to assume such a shift of homilies, originally supposedly to Gen. 24.42 but later on transferred to Gen. 24.12, especially since the remainder of GR, c. 60, is to the verses subsequent to 24.12. Rather the evidence of the absence of sections to our S in TB and T (and ‫ו‬‎ ‫ה‬ above, .‫כ‬‎ 193) should strengthen the conclusion that the redactor of GR, too, did not regard Gen. 24.42 as commencing a new S. However, in JTS Ms. (infra, H. pt., p. 166) there is an item on Prov. 14.35 to our 5: ‫ד‬‎ ‫ןיעה ה"שז ןוצר ךלמ ל ע ב‬, ‫אובאו םויה לא‬

Jon ‫השעו‬‎ ‫םהרבא ךלהשכ תחקל השא קחציל רמא‬, ‫ליכשמ הז רזעילא דבע‬, ‎‫ אדוני אברהם‬,Yo suht gninibmoc ti niaga htiw .neG

!21.42

.pC

also GR, c. 60.2: ‫םהרבא‬‎ ‫דסחל וליפא‬, ‫רמא 'ר ינח םשב 'ר קחצי לכה וכרצ‬ ‎‫ צריך לחסד‬-.. .. ,spahreP retfa ,lla eht seilimoh ni RG deniatrep at one time to our S. Only the discovery of new Midrashic material will substantiate this point.

SEDER 22

‫את זמהן‬

>

‫הת ל ד‬:

.,‫ קטורה‬.‫ושמה‬

‫הש‬ ‫א‬

‫)‏‬pT

‫ אברהם‬.‫ף‬/ ‫כ הס‬

‫ ואת קש וה‬Gen) ‫‏‬2102 This 5 would comprise only 18 verses since with 25.29 there begins the next one (No. 23). Again it has to be assumed that the 7th person, called upon to read from Torah, repeated verses 16-18 (see also above, p. 160, but cp. infra, p. 205 and note 212a). To this 5 cp. the Piyyut in GS, 111, 36-37, No. 2. Haftarah:

‫ןורבחמ‬‎ ‫םלשורימ ירחא ואוב‬

‫שנו םי‬

‫דוד דוע םישגלפ‬

‫קיו ח‬

‎‫ לדוד בנים ובנות‬ym ‎‫וי ול ד ו‬, 2 leumaS 31.5 ot ,1.6 osla gniniatnoc the word ‫ףסויו‬‎ ‫ דוע דוד )'וג‬40171), thus 14 verses (so B 39). As this is too long a H and as this Geniz. list usually does not indicate the skipping, the H probably comprised 5.13-21+6.1, hence 10 verses. The Kerobah of the early Paitan Simon Hakkohen b. Megas (019 (‫יבריב‬‎ also mentions 2 S. 5.13 as the initial v. of H (Zulay’s List). The connection of H with S, both verbally (as italicized) and intrinsically, is self-evident.

GENESIS: STRUCTURE

1. Y Sermon.

SEDER

22

195

OF HOMILIES

T, Hayyé Sarah, §5:

‎‫ [כך‬.‫ כמה תפלות אדם מתפלל ביום‬:‫ ילמדנו רבינו‬.‫ויוסף אברהם ויקח אשה‬ ‎‫) אמר לפי‬moy ‎‫ רבי"י? שמואל בן‬.]‫*י? ג' תפלות מתפלל אדם ביום‬:‫שנו רבותינו‬

‎‫ לפיכך צריך אדם להתפלל ג' פעמים בכל‬,‫שהיום משתנה ג' פעמים בכל יום‬ ‎‫ יצחק תיקן‬. . . ‫ בן לוי אמר אברהם תיקן תפלת הבוקר‬ney ‎?‫ רבייי‬. . . ‫יום‬ ‎‫ כדי‬,‫ ומה ראו לתקן ג' תפלות‬. . . ‫ יעקב תיקן תפלת הערב‬. . . ‫תפלת מנחה‬ ‎‫ג‬."‫ וכו‬.‫ מוסיף בתפלתו‬NID ‎‫שיהא‬ This Y topic has no point of contact with the above 11, and another one has to be ascertained. Such one seems to me to have been Is. 37.31: ‫'וגו‬‎ ‫ תטילפ תיב הדוהי הראשנה‬,‫ הפסיו‬thus tallying verbally with ‫ף‬‎ ‫ויו‬ in Gen. 25.1.2% It extended from 37.31 +0 35-+38.1—6 (11 verses, or, if 38.1 was also skipped, then 10 verses; note the same phrase in 37.35 and 38.6: ‫יתונגו‬‎ ‎‫ העיר הזאת‬.)yS A rehtruf yllat si dnuof ni siht ,H .ziv :5.83 ‎‫הנני‬ mw ‎‫יוס יף על ימיך חמש עשרה‬, yllautca detic ni eht noitarorep ni TB, §10, about which see farther on (p. 198). Now Hezekiah prayed to God (38.2: ‫'ה‬‎ ‫ תיו( פ ל ל לא‬who accepted his prayer

(v. 5: ‫ך‬‎ ‫ יתעמש( תא ת פ ל ת‬,hence the suggestion for the Y topic about the number of Tefillot a day! The homilist first cites the 29 This insertion is in accordance with the style of Y introducing the answer by the formula: 12"n129 ‫ונש‬‎ ‫ ; ךכ‬the copyist evidently skipped by oversight from ‫תולפת‬‎ in the question +0 ‫תולפת‬‎ in the reply ‫)םויב‬‎= ‫ םוי‬$93). There is no such actual Tannaitic statement as given in the latter, but it can be readily deduced from M. Ber. 4.1 where the 3 daily Tefillot are enumerated. About the same Y topic to 5 40, see infra, p. 322-3. 20 Here there is curtailment, and the passage probably read: ‫ימ‬,‎ ‫דגנכ‬ ‎‫ כנגד ג' פעמים שהיום משתנה‬moy ‎‫ א"ר שמואל בר‬ees( .reY .reB ,VI ,gninnigeb dna GR, 6. 68.9, ed. Th., pp. 778-80). 21 R, Joshua’s statement should begin: ‫]תולפת‬,‎ ‫תובאה[ םינושארה ונקת 'ג‬

‎‫ אברהם תיקן‬sa ni ,RG ./ ,.c ecneh eht noitaunitnoc :ereh ‎)‫ האבות‬:‫ (היינו‬781 ‫ומה‬ ‎‫לתקן ג' תפלות‬. eeS osla ,arfni seton 343 dna .215 ehT( tnuocca fo .R s’abikA‘ manner of praying seems to be out of place as it interrupts the flow of the homily). 2a In the first 2 editions: .. ‫ןיקתה‬.‎ apy’... ‫ןיקתה‬‎ ‫ קחצי‬. . ‫ןיקתה‬. ‫םהרבא‬

‎‫ שבע מתפילתו‬...No ‎‫ומה ראו להתקן‬. 2ub The same H is given infra to 5 35 (p. 293), but on the other hand there the Midrashic homilies presuppose another H (infra, p. 294 ff.).

196

THE TRIENNIAL

CYCLE

explanation of R. Samuel b. Nahman that 3 times correspond to the 3 different positions of the sun during the day, east in the morning, zenith at noon, and west at evening. Here the Y homilist had a fine homiletic allusion to ch. 38 of Is. which supplied a portion of the H, where the sign of the retreating sun (in contrast to its usual forward movement) is mentioned (v. 8). Likewise in quoting R. Joshua‘ b. Levi’s explanation that the Patriarchs introduced the 3 Tefillot respectively, the homilist probbably had.in mind the conclusion of this ch.: ‫ינומכ‬‎ ‫יח יח אוה ךדוי‬

‎‫ אל אמתך‬yoy ‎‫בנים‬

‫ל‬

‫ היום אב‬.v( .)91

morF eht rettal tniop

of the Patriarchs increasing gradually the number of the daily Tefillot, our preacher drew the moral lesson that man should go on adding to his devotions; likewise as regards the occupation with Torah; and finally with regard to progeny. Abraham married again after Sarah’s death and had additional children. Herewith there is a return to the initial v. of S,2? thus completing the first section of the Y sermon. The Y topic, to be correlated with the H from 2 S. 5.13 ff.,

has not

been

preserved.?

All the homilies

to be discussed

22 ehT noisulcnoc si niaga detacnurt dna dluohs ‫‏‬:daer ‫ שהרי אברהם‬,‫תדע לך‬ ‫ ויוסף‬,]‫ ממה שקרינו בענין‬,‫ [מנין‬,‫ בלא אשה) אלא לקח אשה‬:‫[כ]שמתה אשתו לא ישב לו (היינו‬ ‫)‏ אשה‬pn ‫אברהם‬. 21a Unless this is to be sought in the Geniz. fragment (infra, 11. pt., p. 74-5( forming a part of the excerpt of Y topics (GS, 1, 37-50) which we had occasion to cite several

times

before

(see above,

p. 55-56).

The

text

in GS

has an

extensive lacuna between its two leaves, with fol. 1, verso, end, dealing with S12 (cp. above, .‫כ‬‎ 115-16) and fol. 2, recto, beginning, treating of S 42a (cp. infra, p. 342). Now, the above-mentioned Geniz. fragment, unfortunately very damaged, is a part of the same Ms. as that of GS and supplies a portion of the lacuna. Where the text begins, we have apparently the end of the Y homily to our S the first verses of which record that Abraham had several

children from Keturah notwithstanding his being of advanced age already (cp. Gen. 24.1: ‫םימיב‬‎ ‫ םהרבאו( ןקו אב‬. The virility of the Patriarch is commented upon in TB, §7, end (see infra, p. 198). The Y topic here also contrasts how other people are tired of life at old age whereas Abraham was more virile in the later stage of his life than in the earlier one. There is given the story of an old lady tired of life who asked advice from R. Yose b. Halafta how to encompass her speedy demise. This story (in connection with Prov. 8.34-35( is indeed found in YSH, a./. (§943), as emanating from Yel. The homily further illustrates the weariness of old age from the cases of Isaac (Gen. 27.1)

GENESIS:

SEDER 22

197

tally with the suggested different H, except the peroration in T, §8, end (different from that in TB, §10, see infra, p. 198-9). There are variants in the sections of TB, §§7—10, and T, §§6-8,

and the sequence of the parts of the sermon is not sure. But the probable continuation of the homily containing the above Y item seems to be TB, §8, T, §6, middle, introducing Koh. 11.6: ‫ךדי‬‎ mn ‫לא‬‎ ‫( ב רקוב ערז תא ךערז ברעלו‬tallying with Is.

37.36: ‫רקוב‬‎ ‫ ; ומיכשיו( ב‬the germane point of the Aggadah 6 is R. Dositai’s comment that a person, whose first wife died, should remark T, §8, marry

remarry for the sake of further progeny," similar to the at the end of T, §5. A further homiletic turn is given in beginning, that before remarrying a man should first off the children from the first wife (here the procedure

of the comment is by means of ‫ןינעה‬‎ ‫; המ ביתכ הלעמל ןמ‬cp. GR, c. 60, end). Another remark by the same procedure (TB §9, curtailed in T, §8) is that Isaac himself, now about to wed Rebeccah, brought Abraham a second wife. As to these 2 items and David (1 K. 1.1), thus ‘‘all the great men of the world when they become old wear away” (>in (‫ןה‬‎ but as regards Abraham “‘his old age was more (virile) than his youth.’’ Herewith ends the homily by reverting to the initial

v. of 5 ‫)ינעב‬‎ ‫ הממ( וארקש‬,viz. that Abraham continued to have several children although old. What Halakhic topic was placed at the beginning of this homily, is unfortunately unknown owing to the lacuna. [t may have had a

bearing on the H from 2 5. 5.13 ff., but of course there can be no certainty. Anyhow, its tenor is different from the Y homily concerning prayer (T, §5, analyzed above), and hence must have presupposed a H different from the one that began with Js. 37.31 ff. The next topic in our fragment deals with S 25 (see infra, p. 210). Thus there are omitted here S 23, 23a and 24. The omission of the former can be accounted for because S 22, as it now stands, has only 18 verses (see infra, p. 205), but the omission of the other Sedarim would render S 22 to consist

of Gen. 25-26 (69 verses), rather too long a portion. However, the skipping from 5 22 to S25 may be due to the negligence of the copyist. We have noticed before how in this Y excerpt 5 9 (above, p. 92) andS 11 (above, p. 106) have been left out.

13 In TB the reading is: ‫ךל‬‎ awn ‫לא‬‎ ‫התמו‬, ‫א"ד ר"א יאתסוד םא תלטנ השא הדליו‬ ‎'‫ מאשה וכו‬nip ‎‫בזקנותך‬. nI ,T .de autnaM ees( s’rebuB eton ,)66 eht rohtua si erroneously called R. Yose, but the text itself is clearer: ‫ךערז‬,‎ ‫א"ד רקובב ערז תא‬ ‎'‫ קח אשה בזקנותך וכו‬,‫א"ר יוסי אם לקחת אשה בבחרותך וילדה ומתה‬. .pC osla ,RG .c ,3.16 and further the Y citation in YTT, No. 112, where the version is the same as in GR.

198

THE TRIENNIAL

CYCLE

cp. also the Y citation in YTT, No. 112, where the text is the same as in GR. In TB, §7, there is a long Aggadah in comment of Koh. 12.1-5 depicting the weaknesses of old age. Abraham, however, was not subject to them, retaining his virility and hence he married again. Here the verbal contact with H is in

‎‫הרעה‬

‫ימי‬

.hoK( )1.21 ni tsartnoc ot

‎‫ יוסיף על ימיך‬nnc .sI(

38.5). In the homily (T, §7) on Ps. ‫י‬:71.14‎ ‫דימתינאו לחיא הו סר פ ת‬

‎‫ על כל תהלתך‬eht yllat si suoivbo yb snaem fo eht brev ‎‫סף‬.‫ י‬yllaniF there is the comment (TB, §10) on Job 8.7: ‫רעצמ‬‎ ‫היהו ךתישאר‬ ‎‫ ואחריתך ישנא מאד‬hcihw sdael nwod ydaerla ot eht .noitarorep The introduction of this v. is reflected by the H v. (Is. 37.31) to the effect that ‘‘the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward,” a sort of a small beginning and an increased end. Now in TB, §10, the Job v. is cited to prove that God’s increase is larger than

the

original

substance;

several

examples

including Hezekiah’s additional 15 years H). Hence the prophets blessed Israel viz. using the verb ,(‫ףסי‬‎ and in future His people in the same manner (citing

‎‫ישאר‬

with

‫עמו אשר‬

‫שאר‬

‫לקנות את‬

are

mentioned

(Is. 38.5, a v. from our with ‘increase’ )‫בתוספת‬,‎ God will again acquire Is. 11.11: ‫אוהה‬‎ ova ‫היהו‬‎

wm ‎‫אדני‬

‫יוסיף‬, hcihw seillat

the initial v. of 11, Is. 37.31: ‫הדוהי‬‎ ‫הפסיו תטילפ תיב‬

‎‫(ה נש אר ה‬. sihT si ylraelc eht noitarorep fo eht Y nomres esohw Hal. topic was suggested by the same H. For the same peroration to S 29, where there is another point of contact with the H there, see infra, p. 251-2. On the other hand in T, §6, beginning and end, and §8, end, the comments on Job 8.7 are

different; the passage is curiously split up, viz. in §6 the verse is first applied to Moses and then to Abraham leading down to the remark:

‫רעצמ‬,‎ ‫ךתישאר‬

‫היהו‬

‫רמוא‬

‫ןב יוה‬, ‫האמל הנש דילוה‬

‫כ"פעא‬

‎‫ ואולי צריך‬,‫ הייו שהיה לאברהם רק בן אחד‬,‫ יצחק‬:‫זה אכרהם (צ"ל‬ ‎‫ אחרי מות‬:‫ שנשא אשה (היינו‬,‫ ואחריתך ישנא מאד‬.)‫? וישמעאל‬ynp ‎‫ זה‬:‫להיות‬ ‎‫ ואח"כ‬,'‫וגו‬

:‫(צריך להוסיף‬

‫אברהם‬

IDA ‎'‫ שנ‬,‫בנים‬

‫כמה‬

yT ‎‫שרה) חרביו בקעי הדש םרא‬. apy ‫אציו‬‎

‎‫ להם‬nnd ‎‫לאבלי ציון‬, suht ot .sI ,3.16 na

suoivbo

!ytilibissopmi

GENESIS:

SEDER 27

227

It is clear that the copyist omitted the ending of our H as well as the beginning of the next one to S28 (infra, p. 237) which concluded with Is. 61.3! The present H probably extended from Hos. 12.13 to 13.5+14.9-10 (10 verses). The initial v. of H (‘and Jacob fled into the field of Aram’) has an intrinsic connection with Gen. 28.10 recording Jacob’s departure from his paternal home because of Esau’s enmity (epa27-41 eis, Hialso: iselistedsin ABs -c..46.4 Cp: further the Piyyut to our S (GS, 111, 41-42, No. 6) containing in 1. 8 ‎)‫ארם‬ ‫) שדה‬3757 na noisulla ot .soH 31.21 sa llew sa ot eht Y topic to be discussed forthwith. There is also a portion of Yannai’s Kerobah to our S (Zulay’s List), but the part mentioning the 11 is missing (see now his ed. of Piyyute Yanna, pp. 38-39). STRUCTURE

OF HOMILIES

1. Y Sermon. T, Wayyésé, §1: ‫ כך שנו‬.‫ ההורג את הנפש בשגנה להיכן היה גולה‬:‫ילמדנו רבינו‬

.‫ויצא יעקב‬

‫ לשלש ערים שבעבר הירדן ושלש‬,‫ ההורג נפש בשנגה גולה לערי מקלט‬:‫רבותינו‬ ‫‏‬Si ‫א והי‬, ‫‏‬Da ‫ כנעךי(עיין מ‬.‫שבארץ‬ The starting-point about killing a person, albeit unintentionally, is to be found in the 11 v. (Hos. 12.15): ‫שוטי‬‎ ‫ וילע‬yon. Just as he, who had such an unfortunate accident, had to flee for his life to one of the refuge cities, lest the avenger of blood

overtake him, so Jacob had to do ‫)ושפנב‬‎ ‫ וניבא הלג ןרחל חרוב‬apy, with allusion to Hos.

der him.

12.13: apy’ nna) for fear lest Esau mur-

From ‫'וכו‬‎ ‫ ןויכמ והארש ה'בקה הרצב הלודג‬the homily is

curtailed, and there is not evident the return to the initial v. of S., as is always the case with the first portion of the Y sermon. One may surmise that the missing part contained a reference to Jacob’s flight without any belongings so that he had to use hard stones for his pillow (Gen. 28.11); see MHG, I, 448: ‫דיגמ‬‎

‎‫ שאלו‬,‫ אפילו פסריות‬,‫ הוציא) עמו דבר בעולם‬:‫הכתוב שכשיצא לא יצא (צ"ל‬ ‎‫היו לו פסדיות לא היה נותן אבנים תחת ראשו‬, siht si osla detic ni ,hkurA‘ 5. v. ‫תוידספ‬‎ (Kohut VI, 377), as found apy? ‫אציו‬‎ ‫ ונדמליב שירב‬. (about ‫תוידספ‬‎ see Low in Krauss, Lehnworter, s. v.); ‫גם‬‎ the Y citation in YTT, No. 128, this item reads: ‫היה‬‎ ‫אצישכ בקעי וניבא‬

‎‫ ואלו היה לו כר או כסת לא היה‬,‫ שנ' ויקח מאבני המקום וישם מראשותיו‬,‫עני‬

228

THE TRIENNIAL

CYCLE

‫ ושאר לע ןבאה‬m3n.232 Hence the continuation here in T, §1, that‫‏‬ ‘when God saw him (Jacob) in great distress, He appeared to‫‏‬

him in a dream”’ and reassured him of His protection (cp. Gen.‫‏‬ .)28.15 As the conclusion of the homily, where there was a‫‏‬ return to the initial v. of S, there probably was such a passage‫‏‬ sa dnuof ni ,GHM ,I ,344 ‫‏‬:pot ‫א"ר שמואל כיון שבישרו הקב"ה שהוא‬

‫?‏‬ypa ‫ ויצא‬,‫ ממה שקרינו בענין‬,‫ מנין‬,‫ מיד השלים נפשו ויצא לדרך‬,‫עמו‬. (The‫‏‬ item in T,‫ ‏‬:1§ ‫ ןבא תחא‬. . ‫והבא‬. ,‫ ר"א‬contains a further Aggadah‫‏‬ on Gen. 28.11, cp. also the Y citation in YTT, No. 128, and‫‏‬ MHG, I, 448, where the ending is different, see infra note 240).‫‏‬ We have thus correlated the above Y topic with the H from‫‏‬ Hos. 12.13 ff. Only Griinhut (/. c., 96b, No. 6) arbitrarily trans-‫‏‬ fers this Y item to Gen. 28.11 where certainly no S commenced‫‏‬ and with which v. moreover the H does not tally at all. A shift-‫‏‬ ing of our S from 28.10 is only apparent as regards 28.12 and‫‏‬ perhaps even 28.13 (see infra, sub No. 27a).‫‏‬ The Geniz. excerpt of Y topics (infra, H. pt., p. 77) is very mutilated here and it is difficult to obtain a clue concerning the trend of the item to our S. There are only preserved fully the

last 4 words: ‫ןיניעב‬‎ ‫ המ וארקש‬.‫תוקידצה‬, However, it seems that there was developed here the Aggadah as found in the Yel. passage

in YSH,

‫ןורחא‬‎ ‫פירדנוק‬

(cp. above,

p. 225(.5*

As this

2372 This item has also been inserted in Y passage to ‫ל‬‎ 33 (T, Wayyishlah, §10). About Jacob’s destitute condition cp. also GR, 0. 68.2, and the parallels citea in ed. Th., p. 770. See also Ginzberg, Legends of the Jews, V, 288, note 124,

832 tI ‫‏‬:sdaer ‫ כתיב ושבתם וראיתם בין‬.)'‫ ט‬,‫‏ אל ישמעאל (בראשית כ"ח‬yw ‫כתיב וילך‬ ‫באותה שעה ושבתם‬. . . ‫ למטרונא שהיתה לה שפחה כושית‬,)‫ י"ח‬,'‫(מלאכי ג‬ ‫צד יק לר שע‬ ‫ 'וגו‬.‫ םתיארו‬This part, from‫ אנורטמל ‏‬dwn, is found more fully in \ 511 to Mal.,‫‏‬ a.l., §591, as from Yel. (cp. also Griinhut, SHL, VI, 95a), but what is ger-‫‏‬ mane here is the following parable illustrating the difference between a‫‏‬ suoethgir dna a dekciw htiw( noisulla ot ‫‏‬.laM 81.3): ‫משל לצייד שהיו בידו שני‬

‫ נטל שניהם והפריחם‬,‫ מה עשה‬,‫ לו) איזה טמא ואיזה טהור‬:‫ ולא נודע (צריך להוסיף‬,‫מיני עופות‬

‫ לא היו הבריות‬,‫כך עשו ויעקב‬

.‫ והלך לו עוף טמא אצל הטמאים והטהור אצל הטהורים‬,‫באויר‬

,‫ הלך לו עשו אל ישמעאל‬,‫ הפריח שניהן בעולם‬,‫ מה עשה הקב"ה‬.‫יודעים איזה צדיק ואיזה רשע‬

‫]ה[ דצ תוינק‬

‫ ךלה ול ןרחל לצא האל לחרו‬apy

This is a Pet. to our 5, and‫‏‬

.neG ,9.82 eht lanif .v fo eht suoiverp ,S si detic ylno yb snaem ‫‏‬fo ‫מה כתיב למעלה‬

‫ ןינעה‬jo. The bringing in here of Mal. 3.18 is due tothe tally with our H from‫‏‬ .soH 31.21 ,.ff .ziv esuaceb fo sti lanif ‫‏‬.v

‫‏‬ap ‫!כשלו‬ ‫י‬

)01.41(:‫ים‬

‫ופ ושע‬

‫ילכובם‬

‫וצדיקים‬

GENESIS:

SEDER

27

229

passage concludes with the statement that ‘Jacob went to Haran in order to be with the righteous Leah and Rachel’, so here too

the ending was: ‫המ‬‎ ‫תוקידצה‬,

‫בקעיו[ ךלה ול ןרחל לצא האל ]לחרו‬

‎‫שקראו בעינין‬, .ziv eht laitini .v fo ruo S gnidrocer s’bocaJ yenruoj to Haran ‫)הנרח‬‎ 95). What Y question and answer were placed at the head of the item is unknown, and hence no guess is possible as to the underlying H. The whole passage in YSH can be correlated with H from Hos. (see note 238), but of course in the Geniz. excerpt the same homily could have been woven in a modified form, even if the initial Y topic presupposed another H. Anyhow, the conclusion linking up with S seems to be different in this item from

that in T, §1, as reconstructed

above

(p. 227-8). We have already referred to the shifting of our S from Gen. 28.10 to 28.12, only 2 verses subsequently. On this account there is complexity in the sections comprising T, §$1-3, and TB §§1-9, which have to be analyzed cautiously. To add to the complication, from GR, c. 69, there appears a still third shift, viz. the S accordingly began at 28.13 ‫)וילע‬‎ ‫ 'ה בצנ‬mm) and thus y. 12 is designated as ‫ןינעה‬‎ yo ‫הלעמל‬‎ (c. 69.3)! As these 3 commencements were so near to each other, it was inevitable that the respective sermons should contain some identical comments. In accordance with our scheme of investigation, we shall endeavor to apply the process of tallying in the hope of evolving some order of sequence. In T, §3, there is a comment on Ps. 91.12: ‫ךל‬‎ mx? ‫ויכאלמ‬‎ ‫יכ‬

‎‫בכל דרכיך‬ ‫שמרך‬ ‫ל‬, gniyllat yb snaem fo ‎‫ שמר‬htiw .soH 12.13-14 and by 77277 with the final v. of H (Hos. 14.10): ‫יכ‬‎ ‎‫ד ר כ י ה' וצדיקים ילכו בם‬ ‫שרים‬9‫י‬3 ereH eht ylimoh si ,detacnurt and where it ends (qb ‫הוצי‬‎ ‫ ךכל( ביתכ יכ ויכאלמ‬there is no connection with the case of Jacob. It is evident that the copyists shortened it; in its fuller form it is found in T, Mishpatim, §19 (cp. infra, p. 480), where this connection becomes apparent (1) ‫בקעיב‬‎ ‫ התא אצומ‬131). There follows here in T, §3, the Aggadah about ‫ךרדה‬‎ ‫( תציפק‬see TB, §8), and finally the comments on 239 Also JTS Ms. begins the section to our 5 with: ‫ךל‬‎ ‫ה"שו יכ ויכאלמ הוצי‬ ‫ ךרמשל לכב ךיכרד‬,but the homily itself is missing. About the homily on this‫‏‬ ‫ גת שי‬T, Mishpatim, §19, see infra, p. 480, to S 6la.‫‏‬

230

THE TRIENNIAL

CYCLE

Gen. 28.20-21 (see the Y citation in YTT, No. 133, and cp. GR, c. 69.6). At the end of §2, there is a peroration weaving in Jer. 30.10-11, which verses would tally with the present H (note there ‫קוחרמ‬‎ ‫ יכ יננה ךעישומ‬and Hos. 13.4: ‫יתלב‬‎ ‫ןיא‬ ‫ עישו‬.(‫מו‬ This is apparently the peroration of the Y sermon because the interpretation of Jer. 30.10 as referring to Gallia and Spain is

cited in ‘Arukh, s. v. ‫אילג‬‎ 1 (Kohut II, 294): ‫ץראמ‬‎ ‫אציו‬, ‫ונדמליבו 'פ‬ ‎‫ומחברותיה‬

‫מגליא ומאספמיא‬

,‫בשבים‬

TB, %1, is on Prov. 12.15: ‫הצעל‬‎ ‫ עמושו‬prya aw? ‫ליוא‬‎ ‫ד ךר‬ ‎‫ ח כם‬hcihw si ylraelc detcelfer ni tsartnoc yb .soH :01.41 ‎‫מי‬

‎‫ד רכ יהי‬

‫םי‬

‫שה‬

‫כל‬

‫םי‬

Prov. 6.22: ‫ךתוא‬‎ ‫ל כ ך החנת‬

.no

neh

sereht decudortni )26(

‫ ה הת‬,‫ ב‬affording a point of contact

by means of ‫ךלה‬‎ with Gen. 28.10 and Hos. 14.10. There follow (§3) the comments on 1 5. 2.9: ‫ךשוחב‬‎ ‫ילגר וידיסח שי מ רו םיעשרו‬ ‎‫ידמו‬, also to be correlated with Hos. 12.13-14. In §4 there is woven in Ps. 121.4-8 wherein the verb ‫רמש‬‎ occurs several times (cp. infra, p. 232). There is also given the Aggadah about Jacob’s concern lest among his offspring there be wicked persons whereupon God reassured him that all his sons would be righteous (weaving in Job 5.23). Now the whole theme of the good and the evil has been suggested by the final v. of H (Hos. 14.10). Moreover, Job 5.23 (qb ‫המלשה‬‎ ‫תיחו( ה הדש‬ tallies in contrast with Hos. 13.8 ‫)םעקבת‬‎ ‫ ה הדש‬,‫ תיח‬this in the skipped portion of H). In §5 there is introduced Is. 26.20:

‎‫עד יעבור ז ע ם‬. . . ‫ לך עמי‬hcihw si detcelfer yb .soH :51.21

‎‫ יס‬noy

‎‫ ;אפרים תמרורים‬ni eht ,ylimoh nehw deilppa ot ,bocaJ eht laitini v. of our 11 18 cited expressly (apy? ‫חרביו‬‎ ‫העשה‬, ‫ בקעי חרבש ינפמ‬7D) ‎‫ ארם‬mw). The next two items ($$7-8) have to be considered infra, sub S 27a, since they seem even to contain a Y topic to Gen. 28.12. But in §8 there is s return to our S; it contains the

09 ‫‏‬yo ‫ שנ' כי‬,‫ כך בניך כולם צדיקים‬,‫ כשם שהאבנים הללו נעשו כולן אחת‬,‫ חייך‬:‫א"ל הקב"ה‬ ‫ הדשה ךתירב תיחו הדשה המלשה ךל‬.‫ ינבא‬In YSH (see Buber’s note 24) the whole‫‏‬ item is headed by this v.:‫ךתירב רבדמ בקעיב "וכו ‏‬, ‫ יכ םע ינבא הדשה‬,showing that‫‏‬ the latter was introduced here in connection with Gen. 28.11. In MHG, I,‫‏‬ 844, siht ylimoh sraeppa ni a tnereffid ‫‏‬:mrof ‫‏ רשב"ל כיון שראו‬avo ‫ר' אבהו‬

‫ זה אבנים הרבה‬:‫ עמד בבוקר ואמר‬.‫‏ אבן אחת‬nyw ‫ נמחו) כולן‬:‫ שחו (צ"ל‬,‫האבנים להקב"ה‬ ‫‏‬yay ‫ כשם‬,‫ חייך‬,‫‏ מה חישבת בלבך‬yay ‫ אין אתה‬:‫ א"ל הקב"ה‬.‫נתתי תחתי ונעשו אבן אחת‬ ‫ שנ' משם רועה אבן ישראל‬,‫ כך בניך כולם צדיקים וכולם לב אחד‬,‫אבנים הרבה ונעשו אבן אחת‬ )‫ כ"ד‬,‫בראשית מ"ט‬. (

GENESIS:

SEDER

27

231

Aggadah about ‫ךרדה‬‎ ‫( תציפק‬see above, p. 229). In §9 the heading is Hos. 12.13, the initial v. of H; although this heading is missing in one Ms. (see Buber’s note 71), the item itself (up to ‎‫ (הוי ויברח יעקב שדה ארם‬si trap fo eht noitces ot ruo .S tuB eht end (from ‫'וכו‬‎ ‫ רמא( שיר שיקל‬reverts to Jacob’s dream leading down to the peroration. Jacob was shown the Temple in existence, then in ruins, and finally restored (cp. GR, c. 69.7). So all the prophets beheld it. This was the case with the Temple in this world,

but in the future world

God

Himself

will build

it and thus it will be permanent. The final verse cited is Is. 52.8.7 Does this peroration belong to our S or to S 27a which began with Jacob’s dream (Gen. 28.12)? In the former case, there would have to be some connection with the present H from Hos. 12.13 ff. Such can only be found if it is assumed that the citation of Is. 52.8 also included the next 2 verses ‫)וחצפ‬‎ ‎‫אלהיו‬

‫ישועת‬...‫ירושלים‬

ain

na

‎‫רננו יחדיו‬,

suht

gnidulla ot

the point of the ruined Temple) and hence ‫וניהלא‬‎ ‫ תעושי‬in 52.10 would afford a tally with the 11 v. (Hos. 13.4): ps ‫עישומו‬‎ ‎‫בלתי‬. The latter tally we also noticed in the other peroration in T (above, p. 230) which, however, seems to be more genuine owing to the evidence in ‘Arukh for its provenance from Yel. As shown infra (p. 234-35), the peroration in TB belongs more fittingly to S 27a. Attention should also be drawn to the Yel. passage in YTT, No. 134 (infra, H. pt., p. 318), where Jacob is Aggadically depicted to have beheld the Temple, in its 3 stages, ‘in the district of Haran’ ‫)ןרח‬‎ (‫ םוחתב‬and notin his dream at Bethel. There are woven in there two homilies on Gen. 29.2-3 (cp. GR, c. 70.8)}:and there is finally another peroration:

Ny ‫םכיחא‬‎ ‫שדקמה 'יתכד ואיבהו תא לכ‬, ‫ןידיתעש תומואה ןבישוהל תיבל‬ (Is. 66.20). This apparently is another version _TB, also applying better to S 27a (infra, p. 235). 2. Other Homilies.

Prov. 3.23-24: ‫וגו‬‎ ‫כ ך‬

In GR,

of the one in

c. 68, there is first the Pet. on

‫ ת ל ך חטבל רד‬tx which tallies by means

of'45 with Gen. 28.10 and still more with Hos. 14.10 ‫)םירשי‬‎ ‫יכ‬ ‎‫(דר כי ה' וצדיקים ילכו בם‬. yldnoceS ereht si eht .teP fo .R 2 ‫ אבל לעוה"ב אני בונה אותו בעצמי‬,‫ אתם'ראיתם אותו חרב בעוה"ז‬:‫אלא אמר הקב"ה‬ ‫עין בעין יראו בשוב ה' ציון‬-‫ שנ' כי‬,‫ואני בכבודי חוזר לתוכו ואתם רואים‬.

‫קרקע‬

THE TRIENNIAL

CYCLE‫‏‬

Samuel b. Nahman on Ps. 121 which by its use of ‫רמש‬‎ 1 times correlates with Hos. 12.13-14 ‫רמש‬...‫)איבנבו‬‎ ‫השאבו‬ "Dwi, cp. also above, p. 230). The same Pet., in a different form, is found in MHG, I, 441-43, emanating from the Midrash discussed infra, H. pt., p. 50. Thirdly there is the Pet. on Prov. 12.13: ‫קידצ‬‎ ‫ פב עש םיתפש שקומ ער אצו הרצמ‬which contrast is reflected by the final v. of H (Hos. 14.10): ‫םיקידצו‬‎

‎‫בם‬

‫יכשלו‬

‫ופושעים‬

‫ילכו בם‬.

ehT htruof .teP .c( )3.86 no

Prov. 19.14: ‫תלכשמ‬‎ ‫ תלחנ תובא 'המו א הש‬pm ,‫תיב‬‎ involving the point of Jacob’s leaving his paternal home in order to meet his helpmate ,(‫)גוויז‬‎ can only be accounted for by the initial v. of 11: ‫רמש‬‎ ‫השאבו‬ ‫ הדש םרא דובעיו לאדשי אב הש‬apy nia. Also R. Judah b. Simon in his Pet. (c. 68.4) deals with this point, introducing it by Ps. 68.7: ‫"וגו‬‎ ‫ בישומ םידיחי התיב‬.‫ םיהלא‬Here the

connection with 11 seems to be in the end of the v. ‫)םיררוס‬‎ ‫ךא‬ ‎‫ יח ה‬eM ‎‫ שכנרי‬thcihw nisi tsartnoc .06 .50170 75.319 ayn sI ‎‫תלאובות‬ ‫בארץ‬ ‫במדבר‬. suhT eht evoba 5 tothiteP lla presuppose our present H. Lastly the section in AB, cps. 46-48, is to be briefly discussed. Ch.

46, headed

Torah,

contains

the homilies

on

Prov.

12.15,

6.22 and 1 5. 2.9 (as in TB, of course with variants), which were dealt with before.

In ch. 47, headed Nebiim, there is listed Hos.

12.13 as the initial v. of H. There follows first the item on Is. 26.20 which has been correlated (above, p. 230) with this H. The next Aggadah (c. 47.2) is on Prov. 22.3: ‫רתסנו‬‎ ‫םורע האר הער‬ ‎‫ופתיים עברו ונענשו‬, hcihw smees ot eb detcelfer yllacitelimoh niaga in Hos. 14.10; the ‘prudent man’ )‫(ערום‬‎ is of course the same as the ‘wise man’ (05n) who beholds God’s right ways, but ‘the transgressors stumble therein’ parallel to wiyn .‫ורבע‬‎ The whole point of God revealing Esau’s scheme to induce Ishmael to do away with his brother Isaac, just as the former will do to his own brother Jacob, is ingeniously suggested by the H v. (Hos. 12.15): ‫וינודא‬‎ ‫ ול‬aw ‫ותפרחו‬‎ ‫ וימדו! וילע שוטי‬Here again we notice how the homilists constantly kept the H in mind when developing their Aggadic themes. The homily here weaves in at the end Job 27.22 ‫)ח‬‎ ‫ריב‬ fia. ‫דיס‬‎ in order: to links upswith ‎‫ויבר ח יעקב שדה ארם‬. yllaniF ereht si .hc ,84 dedaeh ,mibuteK listing Ps. 121.1. This was the Mizmor for the Sabbath on

GENESIS:

which our S was read. Nahman

for his

Pet.

SEDER 27

233

This Ps. was utilized by R. Samuel b. as

it afforded

a connection

with

Hos.

12.13-14 (above, p. 232). Here on account of ‫יניע‬‎ ‫ אשא‬6 is the comment on Mal. 1.5 ("9 ‫הניארת‬‎ ‫ ע כיני ם‬1) dealing with the downfall of the heavenly representative of Edom (bw ‫רש‬‎ ‎‫ (אדום‬as a result of which Israel’s redemption will take place. It weaves in at the end Is. 2.3: ‫לא‬‎ ‫וכלהו םימע םיבר ורמאו וכל הלענו‬

‎‫גנל כוה יאבוהה הת ו‬

DI ‎‫ומדה‬: ‫ אלה יעקר וי‬,‫בית‬/‫ אל‬+ ‫חריה‬

which again reflects the concluding v. of our 11: ‫יכ‬‎ ‫רד‬

‎‫בם‬

‫ה' וצדיקים ילכו‬.

‫יכ םידשי‬

suhT eht tneserp H sdnats delaever sa

having entered into the very fabirc of all the homilies discussed and supplying some of the ingredients for their woof and web. SEDER 27a

a) Was

there a shifting of S27

‫םלוס? בצומ הצרא 'וג‬

to Gen.

28.12: mm‫‏‬

‫ויחלום‬

In TB, §6, there is even a Y topic to this‫‏‬

Verse:‫‏‬

‫‏ מיתתן של צדיקים למיתתן של‬ap ‫ מה‬:‫ ‏ ילמדנו רבינו‬.'‫ויחלום והנה סולם וגו‬ ‫אמר ר' יוסטא בר שונם בשם ר' יהושע דסכנין מיתתן של רשעים לא‬

.‫רשעים‬

‫ ילמדנו‬. . . ‫אבל מיתתן של צדיקים בשמים ובארץ‬. . . ‫בארץ ולא בשמים‬ ‫חלומות הרשעים לא‬

.‫‏ חלומות הצריקים לחלומות הרשעים‬ap ‫ מה‬:‫ רבינו‬ny‫‏‬

‫ וכן‬. . . ‫‏ חלומות של צדיקים בשמים ובארץ‬...xab ‫בשמים ולא בארץ‬ ‫ הרי בשמים‬,‫ ויחלום והנה סולם מוצב ארצה וראשו מגיע השמימה‬,‫באבינו יעקב‬ .‫ובארץ‬ Question and answer in both items are not about Halakhah, but this fact alone would not be sufficient to deny the genuineness of such a Y topic. The Y theme to 5 48a (infra, p. 375), concerning the seven days it took God at the burning bush to persuade Moses to accept His mission, is certainly Aggadic. Further to 5 31 (infra, .‫כ‬‎ 262-64) we have an Aggadic Y theme in TB, Wayyishlah, §8. Moreover the Y topic introducing M. Peah 1.1 (13) ‫ןהיתוריפ‬‎ ‫ ולא(** םירבד םדאש לכוא‬is also Aggadah 242 Griinhut, /. c., 96b, note 8, is almost certain that our topic does not emanate from Y. Likewise in GS, I, 484, No. 9-10, it is taken for granted that some copyist tagged on the phrase 1737 ‫ונדמלי‬‎ at the head of these 2 Aggadot. 243 See to 5 59a (infra, p. 460) and to 5 72 (infra, p. 545); cp. also DR, c. 1.14, to the 5 beginning with Dt. 2.2 (infra, Vol. II).

234.

THE TRIENNIAL

CYCLE

rather than Halakhah. The further fact that the answer is by an Amora rather than by a Tanna is also no criterion as there are similar examples (see above, pp. 78, 81, 96, 123). All that could be argued is that the Y item is late because the whole new S at 28.12 instead of at 28.10 was a late innovation, but this too would be a mere guess (see infra, p. 235). Now the topic here begins with a question about the different character of the demise of the righteous and the wicked respectively. There follows a similar question about the respective dreams of these 2 groups. The answer to the latter question is found in MHG, I, 448, in the name of R. Simon b. Lakish. Here too this Rabbi’s name should probably be inserted (cp. also GS, l.c.) and thus both answers are Amoraic. The second item links up with the initial v. of the supposed new S (Gen. 28.12), but the first item is apparently mentioned because of the similarity of the homiletic point concerning heaven and earth. It seems to me that the H to such a 5 was Joel 3.1: ‫ןכ‬‎ ‫היהו ירחא‬

‎‫יחלמון‬ ‫ זקניכם ח לומות‬. . .‫אשפוך את רוחי‬, suht gniyllat htiw ‎‫ויח לום יעקב‬. tI ylbaborp dednetxe morf 1.3 00 7 (10 verses). Now in 3.3 we read about wonders ‘in the heavens and on the earth’ ‫)ץראבו‬‎ ,‫ םימשב‬cp. also 4.16), hence the suggestion for the introduction of the above Y topic concerning the dreams of the righteous involving visions pertaining to heaven and earth! Accordingly the Y item really began with the question: ‫םיעשרה‬‎ ‫ תומולח םיקידצה תומולחל‬pa ,‫המ‬‎ and in this connection there was cited the other similar item about ‫לש‬‎ ‫ ןתתימ‬pa ‫המ‬‎ ‎‫צדיקים למיתתן של רשעים‬. nI eht esruoc fo eht tnempoleved fo eht Aggadah there was a return to the starting-point about dreams leading down to the case of Jacob in order to link up with the initial

v.

of S.

In its present

form,

T,

$6, underwent

some

changes, but the Y topic contained therein is genuine in accordance with the method of investigation pursued here. If this be the case, then the peroration in TB, 89, end (discussed above, p. 231), would fit in much better here. It begins with a statement of Resh Lakish about the miracles that happened when Jacob had his dream ‫)םולחה‬‎ ‫םיסנ( השע ה"בקה ומע העשב הארש תא‬. It is significant that the same Amora was the author of the

answer

about

the kinds

of dreams

of the righteous

and

the

GENESIS:

SEDER

27a

DIS

wicked respectively. This answer, as we have suggested, has been due to Joel 3.3. And here again we have an allusion to miracles (‫)םיסנ‬‎ parallel to ‘wonders’ )‫(מופתים‬‎ there. Hence, for all we know, R. Simon b. Lakish may have had as his custom our S and H; accordingly the former is not so late as would appear at first sight (cp. above, p. 234). Now this peroration concludes with a reference to God’s return to Zion, citing Is. 22:3. eS ‫הבה‬‎ ‫ יכ ןיע ןיעב ריי א בי"ג ש‬which tallies more

naturally with the 11 here than with the one to 5 27; thus here ‎‫יר או‬

‫ חזיונות‬leoJ( ,)1.3 ‎‫וירושלים‬

(4.1); and swap ‫רה‬‎ ‫ןיויצב‬

ana

‎‫שבות‬

‫את‬

‫אשיב‬

RW

\‫ןיכו‬:‫םכיהלא יש‬. ‫) יכ ינא "ה‬4.17(. Our

H may have also extended from 3.1 to 4.2 (and not 3 as suggested above, .‫כ‬‎ 234)+4.16-18 (10 verses). Now this final v.

has a reference

to the Temple

‫)אצי‬‎

‫'ה‬

‫תיבמ‬

(‫ ןיעמו‬which

would still more have a point of contact with this peroration dealing with the Temple to be permanently rebuilt by God. The Yel. passage cited above, p. 231, which seems to be a different and fuller version of the item in TB, concludes with a peroration that weaves in Is. 66.20: by... ‫םכיחא‬‎ ‫ואיבהו תא לכ‬

‎‫ירושלים‬

‫קדשי‬

‫הר‬,

suht

gnidroffa osla doog

stniop fo

contact with Joel 4.1 and 4.17. The sermon to S 27a may have also contained such an Aggadah as found in GR, c. 70.6, where Joel 4.18 is cited expressly among other verses beginning with mm (note the author R. Joshu‘a of Sikhnin in the name of R. Levi as compared to TB, §6, beginning: R. Justa b. Shunam in the name of R. J. of Sikhnin). We are thus able to account for the beginning of the Y sermon to Gen. 28.12 and for its peroration. This should serve anew as a warning against the too ready elimination of Y items that may appear strange at first sight (see above, note 242). Whether TB, §7, is also a part of this sermon, cannot be stated definitely. Gen. 28.12 afforded scope for several Tannaim to indulge in Aggadic speculations as to Jacob’s visions. If R. Simon b. Lakish had all these supposed visions in mind, he could well remark about ‘“‘the miracles which God did to him (Jacob) when he had his dream”’ (TB, §9). b) As indicated above (p. 229), GR, c. 69, presupposes still another shifting Of © 2/7, viz. from, 28,10 to 28.13:.5¥3 ‫'ה‬‎ mm

236

THE TRIENNIAL

‫רמאיו ינא "ה 'ונו‬

.‫וילע‬

There

are

CYCLE

2 Petihtot

to this v. and

the‫‏‬

previous v. (28.12), at which some began their new S, is refer-‫‏‬ red to as‫( הלעמל ןמ ןינעה ‏‬c. 69.3, cp. infra, 11. pt., p. 46-47). In‫‏‬ YTT, No. 130, there is cited from Yel. a sort of a Pet. to Gen.‫‏‬ 51/82: ‫) ססיה ה‬nI ‫‏‬SoM ‫ מאי דכתי' אשרי שאל ושקב‬.‫והנה י'י נצב עליו‬

‫םהרבא ר"א ןומיס 'וכו‬, ‫בקעי אלו לא קחצי אלו לא‬, .‫ לא‬The same item‫‏‬ is found in T, Mikkés,

§5, only with a different conclusion

so‫‏‬

as to connect it also with Gen. 42.1 (S 38a, infra, p. 317). In‫‏‬ essence the homily belongs here. We have thus a variance of‫‏‬ custom at the time when the TC was still in a flux. Some finished‫‏‬

5 26 ‫ ןתיו( )ךל‬or‫ ‏‬268 ‫ דרחיו( קחצי )הדרח‬at Gen. 28.9, others at‫‏‬ ,28.11 and still others at 28.12. We can only surmise one reason‫‏‬ or another for these changes. There may have been a reluc-‫‏‬ tance to conclude a S with a reference to Esau’s bad wives‫‏‬ 28.9( ‫ ויש‬,‫ לע‬cp. 26.34-35( ; indeed we have noticed a similar‫‏‬ reluctance in the case of the ending of S 23 (see above, p. 208,‫‏‬ to S 24a). Aggadic considerations may have also determined‫‏‬ the choice of commencing the new S with more pregnant verses‫‏‬ such as 28.12 or 13. In the long run the S at 28.10 prevailed.‫‏‬ Also in Babylon the AC had its new Sidra there.‫‏‬ Now what appropriate H was there to such a S at 28.13? Should we say that it was Is. 3.13: ‫םימע‬‎ ‫ בירל 'ה דמועו ןידל‬axa, tallying with the initial v. of this S by means of ?‫בצנ‬‎ It extended from 3.13 to 16+4.1—-6 (10 verses). Or should we assume that it began with Am. 9.1: ‫חבזמה‬‎ ‫ תא ינדא צנ ב לע‬,‫ יתיאר‬extending

to v. 7 and then skipping to verses 13-15 (10 verses)? question is how to correlate the Petihtot in GR, c. 69.1-2.

one on Ps. 63.2-3: ‎‫וכבודך‬ and with

‎‫יאמר לו‬

‫תוארל‬‎ ‫ךיתיזח‬

‫קב שד‬

The The

‫התא ןכ‬... ‫םיהלא ילא‬

‫ עזך‬dluow spahrep yllat yb snaem fo ‎‫ וכבודך‬. . . ‫בקדש‬ Is, 4.2332 :% ‫ידיב'כ‬,‎ ‫ ל‬ax) ‫"הל‬‎ ‫ "שוחה תיחי חמצ‬oe

‫ק דוש‬.

tuB eht rehto .teP no .vorP :71.72 ‎‫ברזל בברזל‬

‎‫ פני רעהו‬ma ‎‫’ ואיש‬na yldrah sreffo a tniop fo ;tcatnoc .sI 1.4 ‎‫ באיש אחד‬si oot kaew a .yllat oslA eht yllat fo .sP 5.641 (above) is not apparent. With the suggested alternate H from Amos 9.1 ff. there is no connection whatever. Owing to the paucity of the available Midrashic material, it is difficult to ascertain a really suitable H.

GENESIS:

SEDER 28

SEDER

271

‫‏‬8

‫וירא ה' כי ש נוא ה לאה ויפתח את רחמה ורחל עקרה‬, Gen. ‫‏‬.13.92

Haftarah: ‎‫ואין עובר ושמתיך לגאון עולם‬

‫אנה‬ ‫ווש נ‬

‫תחת היותך עזובה‬

‎‫משוש דור ודור‬, haiasI .51.06 2 04 sah ylno eht gnidne fo ,H .sI 61.3, due to the copyist’s oversight (see above, p. 226-7). The beginning at 60.15 is obvious by reason of the necessary verbal tally (‫)האונש‬‎ . Also the Piyyut (in GS, III, 42-43) has an allusion 10260515 (ie Se ‫הבוצעו‬‎ aah (‫הרוכבו‬‎ : Dhus.H consisted of 11 verses (60.15—61.3). But, as shown infra (p. 240), it really comprised 60.15-22-61.8-9 (10 verses). There is also a fragment of Yannai’s Kerobah to our S (Zulay’s list), but the part indicating the H is missing. Yet, as Dr. Zulay kindly informs me, there is now an additional fragment of part III of this Kerobah,

and while the actual v. of H is missing, the conclusion of this

part ‫)ה‬‎ ‫היהתו הבוהא תחת התיה ש אונ‬

‫הבוז‬, ‫ארקי( הל הלועב רומת ע‬

shows that Yannai had in mind this 11 beginning with Is. 60.15 (see now his ed. of Piyyute Yannat, pp. 39-40, 398-400). This is a typical H of ‘Consolation of Israel’ having no intrinsic connection with S, but merely one linguistic point of contact. As shown infra (p. 244), this H is late. None of the homilies are connected with it, except for one item of rather late origin (infra, .‫כ‬‎ 240-41). A different H is listed in the Kerobah of the early Paitan Simeon Hakkohen b. Megas (Zulay’s List), viz. 1 Sam. 1.2: ‎‫אין‬

‫ולחנה‬

‫ילדים‬

‫לפנינה‬

‫ויהי‬

‫פנינה‬

‫השנית‬

‫ושם‬

‫חנה‬

‫אחת‬

‫שם‬

‫נשים‬

‫ולו שתי‬

o>», affording a good parallel to the story of 5. Just as Rachel, Jacob’s favorite wife, was childless, so was Hannah, Elkanah’s beloved helpmate. Both were unhappy, particularly in view of the offspring of their rivals. Ultimately both were blessed with children. In AB, c. 50, this H is supposed to begin with 1 5. 1.1, but perhaps this v. was omitted as being merely genealogical. The essential story of Hannah, as needed here, commences at v. 2 (see, however, infra, p. 243). The Prophetic lection in connection with our S could have extended from v. 2 to 11+17 containing Eli’s good wishes for the fulfillment of her petition (thus 11 verses). However, from the Y topic, to be

238

THE TRIENNIAL

CYCLE

discussed forthwith, it would appear that the concluding verse was much further (viz. 2.28). Also the other homilies point in this direction.

The

portion

read,

therefore,

85‫אג‬‎

2.28

or 1.1-10-+2.28 (see infra, p. 243), in either case comprising 11 verses. The skipped part was drawn upon by the Aggadists, as has been noticed frequently before. STRUCTURE

1. Y Sermon.

OF HOMILIES

T, Wayyésé, §4:

‫ מה שיברך אדם על ריח בשמים של‬:‫ ילמדנו רבינו‬.‫וירא ה' כי שנואה לאה‬ ‫‏ מברכין [לא] על הנר ולא על הבשמים ולא‬rp :‫ כך שנו רבותינו‬.‫עבודה זרה‬ 62,‫‏ עבר בשוק על חנויות של בשמים חייב לברך‬xo ‫ אבל‬%.‫על הריח של ע"ז‬ ."‫ וכו‬.‫אבל על ריחיי? של ע"ז אסור‬ This Y topic offers a difficulty inasmuch as at first sight there is not evident a point of contact with either H. To assume that ‫ןושש‬‎ ‫ ןמש‬in Is. 61.3 implied spiced, fragrant oil, hence the theme about the scent of spices offered in idolatrous worship, would rather be far-fetched. On the other hand in the homily there is woven in the case of Hannah (see anon), and accordingly the connection has, after all, to be looked for in the second H. It all depends where the concluding v. of H was. If we bear

ry

24 In M. Ber. 8.6 the reading is: ‫םימשבה‬‎ ‫ רנה אלו לע‬by ‫אלו‬‎ . . . ‫ ןיכרבמ‬ps ‫)ינפלש‬‎ ‫ימלשוריב‬: x) .‫לש‬‎ Here too read: ‫"ע‬‎ ‫ םימשב לש‬ma ‫לע‬‎ .‫אלו‬

Apparently in both question and answer ‫חיר‬‎ is by way of explanation, as the expression ‫םימשב‬‎ by itself already conveys the meaning of scent. 245 Cp. Yer. Ber. VI.7 (12b): ‫םימשבה‬‎ ‫ ימוק 'ר הימרי ןיכרבמ לע‬apy ‫'ר‬‎ ‫אנת‬

‎‫לפני חנותו‬

‫שנו‬ ‫ב מ ע‬

‫ קיומונה‬,‫מהו פליג‬

.‫של גוים‬

tuoba( siht gnidaer daetsni fo

‎‫ במעשיו‬ees ,rentaR ‎‫אהבת ציון וירושלים‬, ,.reB .p ;881 tub a retteb gnidaer dluow be ‎‫ במעשנן‬referring to the plur. ‫םימשב‬‎ ,or ‫ןישעמב‬‎ (‫ =ןשעמב‬.For ‫תויונח‬‎ ‫קושב ע ל‬ here read bw, viz. the market of the spice-dealers and perfumers.

In GS, I, 463, top, instead of citing the above appropriate Yer. parallel (already referred to by Griinhut, /. c., 98b, note 6), recourse is taken to Yer.

Ber. VI, beginning (10a, top): ‫יינח‬‎ ‫ 'ר‬ppp ‫אתוונח‬,‎ ‫יבר ייגח יברו הימרי ןיקלס יבל‬ ‎‫ובירך עליהן‬. woN gnihton si denoitnem ereht tuoba secips ron tuoba spohs belonging to non-Jews. Moreover the whole reading ‫אתוונה‬‎ ‫ יבל‬and its meaning are moot

questions;

R. Solomon

Serilio had a variant ‫אתאטח‬‎ ‫( ימל‬see his

commentary in the Wilna ed. of Yer. Ber., a./., and the remarks in ‫םישודח‬‎ there; cp. also Ratner, /. c., p. 136, bottom). 26 Read:‫( חיר םימשב לש ז"ע ‏‬cp. note 244).‫‏‬

GENESIS:

SEDER

28

239

in mind that our S records the birth of Levi (Gen. 29.34) and that priestly Eli and his sons figure in the H (1 S. 1.3 and 9), and furthermore that Samuel was a Korahite according to an old Jewish tradition (cp. 1 Chr. 6.12-13(, then we may well assume that the H extended from 1 S. 1.2 to 11, skipping to

2.28:

‫ריט‬‎

‫רוחבו ותוא לכמ יטבש לארשי יל ןהכל תולעל לע יחבזמ ל קה‬

‎"‫ק ט ור ת וגו‬, ni redro 06 knil pu htiw eht htrib fo iveL esohw tribe supplied the priests and Levites. In the phrase ‘to burn incense’ we thus have the required starting-point for the above Y topic! The homilist, living after the destruction of the Temple resulting in the cessation of incense in honor of. God, introduces the Hal. concerning the scent of incense in honor of idols which a Jew may not enjoy and hence should not recite a blessing over it. He proceeds to draw therefrom the moral lesson. God said to Israel: Do not go astray after idolatry which has no substance (weaving in Ps. 115.5-8:

‫וא‬‎ ‫רי‬

‫אלו‬

‫ םיניע םהל‬in contrast

to

God of Whom it is said in the initial v. of :‫כ‬‎ ‫ 'ה‬8&1) and in ‎‫וו‬eeneyo insert ‫א‬1‎ ‫וריבה‬ ‫ לי‬Biut-as to God when’ "8 man prays whisperingly within his heart, He immediately hears,’’ as evident from the case of Hannah (1 S. 1.13) ;747 as frequently the Aggadist employs the part skipped in H, but the point of prayer itself is taken from v. 10: ‫ללפתתו‬‎

‎'‫ ה‬by. Now the homilist turns to the case of Leah and Rachel. The former was supposed to marry Esau and the latter Jacob. Upon obtaining information about Esau’s evil character, Leah constantly wept over her future lot whereas Rachel rejoiced ‫יזם‬‎ her good luck. ‘‘God saw that Leah was hated’’ is explained to mean that ‘Esau’s deeds were hateful to her’ (‫ל"צ‬:)‎ ‫ןיאונש השעמ‬ ‎‫(מעשי) עשו בפניה‬. ,ecneH nehw htob sretsis emaceb s’bocaJ wives, God rewarded Leah, who ‘prayed’ (not to become Esau’s wife), with offspring first. Herewith there is a return to the initial v. of S48, thereby completing the first section of the Y sermon based on H from 1 S. 1.2 ff. It is indeed a fine specimen of the consummate homiletic skill of the Y preacher. ‫ ז‬7/2 ‫ שנ' וחנה היא‬,‫ מחנה‬,‫ מנין‬,‫ אדם מלחש בתוך לבו בתפלה; מיד הוא שומע‬,‫אבל הקב"ה‬ '‫דברת על;לבה ונו‬. ‫מ‬ 62 ehT gnidne dluohs ‫‏‬:daer ‫ ממה‬,‫ [מנין‬,‫ הריני נותן לה בנים תחלה‬. . . ‫אמר הקב"ה‬

‫רחמה ורחל עקרה‬:‫ ששנאה מעשה עשו) ויפתח את‬:‫ וירא ה' כי שנואה לאה (חיינו‬,]‫קרינו בענין‬.‫ש‬

240

THE TRIENNIAL

CYCLE

Quite different a Y topic is found in the Geniz. excerpt (infra, H. pt., p. 77), unfortunately very mutilated. It*-commences as follows: ‫)ןינייד‬‎ =( prt ‫המכו‬‎ ‫הכלה ]המכב‬: ‫האל‬. ‫אריו[ י'י יכ האונש‬

‎,‫ סנהדרין ג[דולה היתה שלשבעים ואחד‬:‫ שנו‬.‫ה[תקינו סנהדרין גדולה] שלישראל‬

‎,)‫ ט"ז‬,‫ שנ' אספה לי שבעים איש (במדבר י"א‬,‫ומניין שהיא] שלשבעים [ואחד‬ ‎‫ומשה עומ]ד עליהם‬.43* retfA gnitic siht ,.laH eht tsilimoh snrut to deal with God’s adherence to the orderly process of justice. He could at will do away with the wicked, but ‘His hand takes hold on judgment’ (weaving in Dt. 32.41: ‫יברח‬‎ ‫ יתונש קרב‬os ‎‫ ותאחז במשפט ידי‬dna eht stnemmoc noereht yb .R haduJ .b atfalaH and R. Nehemiah, see DR, c. 5.4, and the parallels cited in the notes infra, a.l.). Also the Aggadah on Is. 27.3-5 is introduced to illustrate the same quality of God (see T, Mishpatim, §5, TB, §4, and ER, c. 30.1). Finally the homilist turns to the case of Leah with whom God dealt justly by vouchsafing to her offspring, thus linking up with the initial v. of S. Owing to the mutilated condition of the fragment, the full drift of the whole item, especially the last point concerning Leah, is not apparent. To the next S the same Geniz. excerpt also has a Y topic concerning the administration of law (see infra, p. 249). As regards the present theme, one could attempt finding a startingpoint for it in the H

skipped

from

1 S. 1.2-11+2.28

part there is a reference

because

to jurisdiction,

in the

viz. in 2.25:

‘nods 1555) ‫שיאל‬‎ ‫ אטחי שיא‬on. However, this 11 already supplied the basis for the Y topic, in T, §4, where we possess a fine piece

of the homiletic art of the Y preacher (as shown above, pp. 23839). Why then should another topic have been evolved from the same H? (About the same difficulty with regard to the item to the next S, see infra, p. 250). It rather seems to me that the author of the above homily, introduced by the Hal. from M. Sanh. 1.6, had in mind the other H from Is.60.15 ff. (above, p. 237). Only the latter did not consist of 60.15-61.3 (11 verses), as listed there, but of 60.15-22+61.8-9 (10 verses). The concluding ‫יקל‬‎ ‫ער ב יה ה‬ ‫כ טה‬ Oe eee a)

would have a good connection with our 5 describing they birth of Leah’s sons. Moreover, with 61.9 there begins a new Seder 208 See M. Sanh. 1.6 where the reading 18: ‫ןהיבג‬‎ ‫השמו לע‬

GENESIS:

SEDER

28

in Isaiah, a usual feature in connection

TC Haftarot (see above, p. 10-11).

241

with the conclusion

of

Now in 61.8 we read: ‫'ה‬‎ ‫יכ ינא‬

‎'‫ בעולה ונתתי פעולתם באמת וגו‬nb ‎‫שונא‬

‫וה ב משפט‬ ‫א‬, ecneh eht

starting-point for the Hal. about the Sanhedrin, the Jewish supreme court for the administration of justice. And the emphasis on God's adherence to judgment (weaving in ‫זחאתו‬‎ ‎‫(ב מ ש פ ט ידי‬, sa depoleved rehtruf no ni eht ,ylimoh dluow osla be reflected by Is. 61.8 stating that God loves judgment. Finally the ending referring to God’s recompense to Leah would be due

to: ‫'וגו‬‎ ‫ םתלועפ תמאב‬.‫יתתנו‬ We have thus here the first portion of a Y sermon

in con-

nection with this H from Is. 60.15 ff. However, all the other homilies, analyzed farther on, have a bearing on the other H

from 1 S. 1.2 ff. (see infra, p. 244), revealing that the H from Is. is late, and hence this Y item in the Geniz. excerpt is also of rather late origin. The continuation of the sermon begun in T, §4, is found in

T, §5, introducing Job 11.11: ‫אלו‬‎ ‫יכ אוה עדי יתמ אוש ו רי א ןוא‬ ‎‫יתבונן‬,which tallies again by means of ‫אריו‬‎ with Gen. 29.31 and 1S. 1.11 (as above, .‫כ‬‎ 239). This v. is first applied to Ishmael,74*» and then to Leah; the angels objected to the latter having offspring since one of her descendants would be Zimri b. Salu (cp. Num. 25.6 ff.), but God countered with the remark that at present Leah was righteous. No more is preserved in T, but TB

has a longer section

)%810-15(.

First there is the homily

($10) on Ps. 145.14: ‫םיפופכה‬‎ ‫ךמופ 'ה לכל םילפונה ףקוזו לכל‬

64

in 1 5. 2.8: ‫ןויבא‬‎ ‫( םיקמ רפעמ לד תופשאמ םירי‬the whole skipped part, from 1.12 to 2.28, was legitimately drawn upon by the Aggadists as being within the scope of the H). The comment of R. Hiyya, contrasting God and man with regard to their respective treatment of friends, formerly well-to-do but now in straitened

circumstances, clearly interprets ‘the fallen’ and ‘the bowed down’ as the poor and needy. This v. is also applied to Leah whom God raised up (in the estimation of Jacob) by vouch248 Cp. GR, c. 53.13-14, and the parallels cited and discussed in ed. Th., pp 571-73. See further the Y passage in YTT, No. 102, wherefrom it is evident that the part of the item here pertaining to Hagar and Ishmael, emanated from Yel. to Gen. 21.15 ff. (see notes, a./.).

242

THE TRIENNIAL

safing offspring to her first. Leah

was

‘hated’;

CYCLE

In §11 the reason is given as to why

at the end

Ps.

146.7

is woven

in, affording

also a connection by means of ‫םיבערל‬‎ ond ‫ןתונ‬‎ with 1 S. 2.5. The topic of ‫האונש‬‎ is further continued in §12, with no outside v. introduced. But in §13 the Aggadah is on Deut. 2.15: ‫ןייהת‬‎ ‫יכ‬ ‎‫נשים האחת אהובה והאחת שנוא ה‬ wno ‎‫לאיש‬, gniyllat no eht eno hand with the initial v..of 5 and on the other with that of 1 (1S. 1.2). In §14 the homily is on Jer.12.8: ‫היראכ‬‎ ‫התיה יל יתלחנ‬

‎‫על כן שנאתיה‬

‫בקולה‬

‫יעלי‬

inam

‎‫ביער‬.

ereH ereht 881

skillful linking ‫טק‬‎ with 5, by means of the verb ,‫אנש‬‎ and with the Prophetic lection about Hannah by means of ‫הלוקב‬‎ ‫הנתנ ילע‬

in contrast to yow ‫אל‬‎ ‫( הלוקו‬1 5. 1.13). because

some

of her

descendants

will

Leah is called ‘hated’ be wicked,

viz.

seven

kings of Judah (weaving in Jer. 15.9: ‫תדלוי‬‎ ‫הללמוא‬ ‎‫(ה ש ב ע ה‬. woN siht elohw hadaggA ereh tuoba eht neves unworthy Judean kings has been suggested by 775° ‫הרקע‬‎ ‫דע‬ ‎‫ תג שב עה ורבת בנים אומללה‬1 .5 95.2 niagA ew eciton woh throughout this section in TB the 11 from 1 5. 1.2 ff. is utilized as the background of the homilies. Finally there is §15 leading down to the peroration, depicting the downfall of the ‘sons of Esau’ at the hands of ‘the sons of Rachel.’ There are woven in Is. 47.14: ‫"וגו‬‎ ‫םתפרש‬

‫ הנה ויה שקכ א ש‬and Ob. .‫צ‬‎ 18: apy’ ma ‫היהו‬‎

‎'‫א ש וגו‬. sihT tniop fo erif dna emalf smees ot evah neeb -gus gested by the concluding v. of 11 (1 5. 2.28): ‫לארשי‬‎ ‫ יש ינב‬,‫א‬ taking it homiletically in the meaning of the fires that will issue from the houses of Jacob and Joseph to consume the stubble of Esau. 2. Other Homilies.

In GR, c. 71.1, there is the item on Ps.

69.34: ‫הזב‬‎ ‫ עמוש לא א םינויב 'ה תאו ויריסא אל‬,‫ יכ‬again tallying with

‫ןויב‬‎ ‫) תופשאמ םירי א‬1 5. 2.8).

One could also connect it

with the other H from Is. 60.15 ff. by reason of ‫םירוסאלו‬‎ ‎‫קוח‬-‫( פקח‬61.1). However, all the other homilies presuppose the H from 1 S., and here too the case is the same (see also infra, note 251). About the version of this Pet. in MHG, I, 465-6, see infra, H. pt., p. 50-1. The next item (c. 71.2) is on Ps. 145.14 49 This v. is also applied to Leah in GR, c. 72.1 ‫תיבה‬,)‎ ‫האל התיהש הרקע ןמ‬, ‎‫(ילדה שבעה‬. .pC ,arfni .p .342

GENESIS:

SEDER

28

243

which has been correlated with the latter H (above, p. 241).?5° There is no reason for a new ch. (72.1) in GR, on Gen. 30.14, which is still part of our S. The v. introduced there: 19325 “pin ‎‫ על פי דרכו וגו‬.vorP( )6.22 si llew detcelfer yb 1 .5 :62.2 ‎‫וה נער‬ ‎"‫ וגו‬nab ‎‫ שמואל הולך‬.pc( osla .)12.2 ehT txen ylimoh ereht no 1S. 2.5 clearly points to our H (viz. the section skipped therein). This v. has also been utilized in TB, §14, as shown above (p. 242). Finally the section in AB, cps. 49-51, is to be considered. Ch. 49, headed Torah, contains the same homilies, of course with variants, as in TB. But ch. 50, headed Nebiim, lists as

H 1S. 1.1 ff. As pointed out above (p. 237), the H itself may have begun at v. 2. However, here we have comments connected with v. 1. Thus the one (c. 50.1-2( on Koh. 7.28: ‫דחא‬‎ ‫םדא‬

‎‫ מאלף מצאתי‬gniyllat htiw ‎‫אחד‬ ‫ויהי איש‬. erehT swollof a homily (c. 50.3) on Is. 55.8: ‫םכיתובשחהחמ‬‎ ‫יכ אל יתובשהחמ‬ ‎‫ולא דרכיכם דרכי‬. ereH ereht si a eltbus noisulla ot s’nam ytluaf thinking as exemplified by Eli who regarded poor Hannah as drunk (1 5. 1.13: ‫הרוכשל‬‎ ‫ ו(! חי ש ב ה ילע‬This was at the back of the homilist’s mind, thus linking up this item with the H (viz. in the skipped part). But the Aggadah itself deals with the second half of the v., contrasting God’s ways and man’s, in order to lead down to the point that God allows the word ‎‫ אחד‬to be applied to a human being, as here ‫דחא‬‎ ‫ שיא‬.‫ יהיו‬The homily (c. 50.4) on Prov. 12.8: ‫שי‬‎ ‫ יפל ולכש ללוהי א‬again tallies with ‫דחא‬‎ ‫ שיא‬.‫ יהיו‬Lastly there is the comment (c. 50.5) on Prov. 10.7: ‫בקרי‬‎ ‫ קידצ הכרבל ו םש םיעשר‬,‫ רכז‬affording the point . of contact by means of ‫ומשו‬‎ in 1 5. 1.1. Thus the whole ch. presupposes v. 1 as the initial one of H, and in order not to prolong unusually the H, one would have to assume that it extended from 1.1-10+2.28. There may be a further reason why the

skipped

part should

forms the rate, this above, p. section up is AB, ch.

have

begun

at v. 11 because

the latter

beginning of H to next S (infra, sub No. 29). At any v. served as the background for the Y homilist (see 239, cp. further p. 241), just as the whole skipped to 2.28 was utilized frequently. In conclusion there 51, headed Ketubim, listing again Ps. 121.1 evidently

259 Also JTS Ms. (infra, H. pt., p. 172-3) has the items on Ps, 69.34 and 145.14 respectively.

244

THE TRIENNIAL

CYCLE

as the Mizmor for this Sabbath. This Ps., with its emphasis on God as the guardian of Israel ‫)לארשי‬‎ (‫ רמוש‬,would have a con-

nection here by reason of ‫רומ‬‎ ‫שי‬

‫ ילגר וידיסח‬in 1 5. 2.9 (cp.

also 1.12: ‫היפ‬‎ ‫ רמוש תא‬.(‫ ילעו‬The homily itself has nothing to do with either S and H, but weaves in Deut. 33.7: ‫הדוהיל‬‎ ‫תאזו‬ ‎‫ ועזר מצריו תהיה‬....‫ ה' קול יהודה‬woy ‎‫ ויאמר‬ni redro ot knil pu With. ‎'‫מעם ה‬

)yT

‎‫יע זר‬

‫מאין יבוא‬

‫ומד‬

21:12

eT oslaevam

be that in ‫הדוהי‬‎ ‫ עמש 'ה לוק‬there is an allusion to 1 5. 1.13: ‫הלוקו‬‎ ‎‫ ישמע‬xb; in the Y topic (above, p. 239) this latter v. was also woven in (cp. also p. 242). The above analysis has revealed that all the homilies were correlated with the H from Samuel, except the Y topic discussed above (pp. 240-41). It is thus evident that the H from Is. 60.15 ff. is late, as otherwise the Aggadists would have employed it. We have seen that also the Paitan Simon Hakkohen b. Megas had the former H and not the latter (above p. 237), which indeed has only one verbal contact (‫)האונש‬‎ with S. The reason for this substitution of this latter H for the former may have been this very fact, pointed out above, that the H to the next S began at 1 .‫כ‬‎ 1.11; in order to avoid overlapping another H was chosen for our S, viz. Is. 60.15 ff.25" SEDER

29

‫‏ אליה אלהים ויפתח את רחמה‬nuoy ‫ו יז כ ור אלהים את רחל‬, Gen. ‫‏‬.22.03

1101007 ‎:‫ ראה תראה בעני אמתך וז כ ר ת ג י‬NO ‎‫ותדור נדר ותאמר ה' צבאות‬ ‎'‫ולא תשכח את אמתך וגו‬, 1

leumaS 22-11.1 21( ,sesrev os B .)04

sA

a rule this Geniz. list does not indicate the skipping. It may thus be safely assumed that the H extended from v. 11 to 19 (ending with ‫'ה‬‎ 4-22(‫ הרכזיו‬containing an appropriate con-

clusion: ‫םלוע‬‎ ‫ דע‬ow ‫בשיו‬‎ ‫( הארנו תא ינפ 'ה‬hence 10 verses). The verbal, as well as intrinsic, connection between S and H is self-evident. There is a fragment of Yannai’s Kerobah to 2 Once this H was chosen, some of the above homilies could be applied to it by the flexible method of tallying. Thus TB, §$13-14, containing the verb ‫אנש‬‎ (above, p. 242), and GR, c. 71.1 (above, ibid.). Also Ps. 146.7, utilized in TB, §11, would tally here by reason of .‫םירוסא‬‎ However, all these items as well as the others, discussed in the course of the above analysis, were originally preached in connection with the H from Samuel.

GENESIS:

SEDER 29

245

our S (Zulay’s list, see now his ed., p. 41), but the part containing the initial v. of H is missing. Cp. further the Piyyut in GS, 111, 44, No. 8. STRUCTURE

OF HOMILIES

1. Y Sermon. There are 3 Y topics to our S, viz. 1) T, Wayyéesé, §6, 2) T, §8, and 3) TB, §16. A fourth is found in the Geniz. excerpt (infra, p. 249). In accordance with our procedure of investigation, their correlation with the above H, or with other ones respectively (see anon), will account for the different themes to the same S.*5? We begin first with the second item (T, §8):

‎‫אם היתה אשתו מעוברת מהו שיתפלל‬

:‫ ילמדנו רבינו‬.‫ויזכור אלהים את רחל‬

‎‫ | היתה אשתו מעוברת ואמר‬:‫כך שנו רבותינו‬

‎22:'‫וכן‬

."‫יהי רצון שתלד אשתי זכר‬,

.)'‫ ג‬,'‫ הרי זו תפלת שוא (מ' ברכות ט‬,"‫יהי רצון שתלד אשתי זכר‬,

The starting-point is clearly due to the initial v. of the above H: 7 ‫םישנא‬‎ ‫ ךתמאל רז ע‬,‫ תתנו‬hence the question of praying for a male child; for such one indeed Hannah prayed (v. 12, cp. also v. 10) but before her conception. The answer is that such a prayer, after the woman’s conception, is vain since the sex of the child to be born is already determined. This is the enlightened view, as expressed in M. Ber. 9.3. Yet another later view is quoted that even up to the mother’s labor such a prayer may be efficacious, because God can omnipotently bring about a change in the sex of the babe.%3 Thus it happened, 252 In GS, I, 463, No. 26, the view is expressed that, because there are in T 2 Y items to the present S, one of them ‘necessarily is not from the original Yel.’ On the other hand Griinhut, J. c., 10b, n. 6, denies the item in TB its provenance from Yel. But all this is mere speculation. For all we know, this Midr. may have contained all the homilies since they had each a different starting-point from a different H, as will be demonstrated above in the text. Hence they constitute the respective first sections of separate sermons, also traced there. Such examples of more than one sermon to a S we have had several times before, and more will become manifest farther on. 2523 For variants see the Y citation in YTT, No. 135. 28 About this whole Aggadah see GR, c. 72, end, and the parallels in ed. Theodor-Albeck, 844, note to 1. 4. Cp. also the Ms. citation (REJ, XIII,

236, top): ‫רבועה‬‎ ‫ונדמליב לוכיד םדא ללפתהל ינפל םשה לע‬, ‫ל"ז ןכו בותכ‬, ‫בתכ ברה אחא‬ ‎'‫שיהיה זכר אפי' עד שעה שתשב על המשבר וכו‬. in his Sheeltot) I could not locate.

.R s’ahA tnemetats .ziv( )0

4

246

THE TRIENNIAL

CYCLE

according to the Aggadah, with Leah, when already pregnant with a seventh child. She prayed that her babe turn out to be a girl (viz. Dinah, Gen. 30.21, the last v. of the previous S) so that her sister Rachel should have at least 2 sons as the 2 handmaids. God listened to her prayer and ‘remembered Rachel’.?54 Thus there is a return to the initial v. of S, completing the first section of this Y sermon. The second Y topic reads (T, §6):‫‏‬

.‫ הרואה אדם נאה כיצד הוא מברך‬:‫ ילמדנו רבינו‬:‫ויזכור אלהים את רחל‬ ‫ברוך שככה לו‬, NIW ‫‏‬waM ‫ הרואה בריות טובות ואילנות‬:‫כך שנו רבותינו‬ ."'‫ וכו‬5*."‫בעולמו‬ From this point the homilist proceeds to develop the Aggadah concerning Jgcob’s wooing of Rachel who was very pretty. He sent presents to Laban, intended for her, but they were given instead to Leah. Yet Rachel tactfully kept silence. There is woven in here a reflection on the importance of silence. A pretty parallel is drawn between Rachel and Leah. The former adopted silence ‫)הקיתשב‬‎ (‫ השפת‬, a characteristic attitude also of her descendants. The latter adopted thanksgiving ‫)הידוהב‬‎ AwDN), and so did her offspring. It is only natural for the preacher, when dealing with the personality of Rachel, also to refer to her sister Leah (who indeed figures in his topic by reason of the 24 The ending should read: [‫ןינמ‬,‎ ‫הילע‬, ‫ה"בקה תא תינמחר ףאו ינא םחרמ‬: ‫ל"א‬ ‎‫ ויזכור אלהים את רחל‬,]‫ממה שקרינו בענין‬. .neG 12.03 saw nevow ni yb snaem fo the method of ‫ןינעה‬‎ yo ‫הלעמל‬‎ ‫ המ ביתכ‬,which formula is also missing in our text. 25 Bar. in Ber. 58b. As the question is about ‫האנ‬‎ O78, it would have been more appropriate to cite the answer in the version of Tos. Ber. 7.4: ‫ינב‬‎ ‫האר‬ ‎‫ ברוך שככה לו (נ"א שברא) בעולמו בריות נאות‬:‫אדם נאים ואילנות נאין אומר‬, ro llits retteb in that of Yer. 18.2 (13b, bottom): ‫ךורב‬‎ ‫רמוא‬: ‫האורה תונליא םיאנ ינבו םדא םיאנ‬ ‎‫ שכן ברא בריות נאות בעולמו‬ni( ,haibaR .de ,reztiwotpA ,I .p ,731 eht gnidaer :si ‎‫ ברוך שברא בריות נאות בעולמו ליהנות מהם בני אדם‬. . . ‫ הרואה‬:‫;בירושלמי גרסינן נמי‬ ‫ ו‬ni

Yer. it would be better to read: ‫'וכו‬‎ ‫ תונליאו םיאנ‬ON] ‫א"נב‬‎ .(‫האורה‬

However, the

copyists of T inserted the version of Babli with which they were more familiar, as rightly pointed out in GS, I, 463, No. 25. One may also surmise that, after the answer, there was mentioned in

the Y item the story concerning R. Gamliel who recited such a blessing when beholding a beautiful Gentile woman (see Yer., ibid.). Such a story added to the interest of the sermon. (In the Y citation in YTT, No. 136, the item is also curtailed).

GENESIS:

SEDER 29

271

point of Jacob’s presents trickily diverted to her by Laban) in order to establish the above parallel between them. Why then

should just the passage ‫'וכו‬‎ ‫ האל השפת הידוהב‬be a later insertion (viz. from

GR,

463, No. 25?

6. 71.5), as is maintained

for certain in GS, I,

This point of Leah’s thanksgiving is also further

developed in T, §9 ‫)"'וכו‬‎ ‫םיזולא המ ביתכ הלעמל ןמ ןינעה‬, (‫ רוכזיו‬,about which see infra (p. 251).

It is true the whole passage is missing

in the citation in YTT, No. 136, but the text there seems to be curtailed (see notes, a./.). After this diversion, the homilist

reverts to the reason why Rachel kept silence when Jacob’s presents were given to Leah, in order ultimately to become the spouse of righteous Jacob. As a reward, God ‘remembered’ Rachel and vouchsafed to her offspring. Herewith there is a return to the initial v. of S,5° thus completing the first section of this Y sermon. What was the underlying H of this Y topic?

4.1:

‫ףוסא‬‎

by

‫ךמש‬‎ ‫דחא קר ארקי‬...

I suggest Is.

‫ םישנ שיאב‬yay ‫וקיזחהו‬‎

‎‫ חהרפתנו‬tallying with the second v. of 5: ‫םיהלא‬‎ ‫ףפא‬ ‎‫חרפתי‬ ‫ את‬.neG( .)32.03 hcuS 8 H dednetxe morf 1.4 ot 5.1 ‎‫ ובין ברמ‬272 ‫זא‬ )wS .61.v )6( .4.520 ‎‫ ה" צבאות‬.‫(וינבה‬ hence 10 verses. Now the initial v. of 11 forms the conclusion of the Prophetic section denouncing the artificial beauty and splendor of ‘the daughters of Zion’ which God will bring to nought (3.16 ff., cp. ‫יפוי‬‎ in v. 24). On the other hand the H v. (4.2) foretells that ‘the sprout of God will be beautiful and glorious, and the fruit of the land excellent and comely.”’ This afforded the homilist the starting-point concerning the benediction to be recited when beholding beautiful beings (viz. possessing natural beauty and not the result of make-up) and delightful trees. From this point the homilist proceeded to develop the Aggadah about Jacob’s wooing of beautiful Rachel. Here is a subtle contrast to Is. 4.1 which v. graphically depicts the shortage of males so that 7 women will run after one man and clamor to become his wives. Not so in the case of pretty Rachel whom Jacob courted with gifts and presents. The above sug62 ehT gnidne dluohs ‫‏‬:daer ‫ בזכות אותה שתיקה‬,‫ חייך‬,‫ את שתקת‬:‫אמר לה הקב"ה‬ ‫ ויזכור אלהים את רחל‬,]‫ ממה שקרינו בענין‬,‫ [מנין‬,‫אני זוכרך‬.

248

THE TRIENNIAL

CYCLE

gested H is also alluded to in the Y passage, cited in YSH ‎)‫קונדריס אחרון‬, ,kenilleJ ,MHB ,IV ,18 .oN 7s?.)02 The third Y topic reads (TB, §16): ‫אדם‬

p‫‏‬ M w

‫מהו‬

:‫ילמדנו רבינו‬

.‫רחמה‬

‫‏ אחיזה מקנחין‬am ‫‏ יש לו עור‬xo ‫ספוג‬

‫את‬

‫וגו" ויפתח‬

:‫כך שנו רבותינו‬

‫רחל‬

‫את‬

‫אלהים‬

‫היזכורב‬

.‫שולחן בשבת בספוג‬

.'‫ וכו‬.)'‫ ג‬,‫‏ כ"א‬waN '‫ ואם לאו אין מקנחין בו (מ‬,‫בו‬ This theme presupposes a still third 11, viz. Is. 25.8: ‫'ה‬‎ ‫החמו‬

‎‫מעל כל הארץ כי ה' דבר‬

‫יספיר‬

again tallying with Gen. 30.23:

‫עמ‬

)naem ‎‫ודמעה מעל בל פנים‬

‫יתפרה‬‎

‫תא‬

‫םיהלא‬

ADR.

Such a 11 probably extended from 25.8 to 26.4+27.13 (10 verses; 27.13 forms the beginning of a new Seder in Isaiah). Now 25.8 speaks of God ‘wiping away tears from off all faces’, hence the starting-point for the Y question about wiping a table on the Sabbath with a sponge! After citing in the answer the Mishnaic law that such a sponge must have a leather handle, the homilist added his explanation of the latter requirement in order that the action should not involve squeezing out of water on the day of rest. This explanation led to the introduction of the contrast between man and 6:00.55 The former causes the water to run out when he closes his hand upon the sponge, but when he relaxes the pressure of his hand, the water is retained in the sponge. Whereas God, in putting pressure on water, withholds it from coming down as rain, but when relaxing (‘opening up’), there comes down plentiful rain. Here there is

woven in Deut. 28.12: ‫תתל‬‎ ‫פי חת 'ה ךל תא ורצוא בוטה תא םימשה‬ ‎"‫מטר ארצך וגו‬, suht gniyllat htiw eht laitini ‎‫ט‬. fo :5 ‎‫ויפתח‬ ‎‫ את רחמה‬dna osla gniknil pu htiw eht gniwollof hadaggA tuoba

the 4 keys (‫)תוחתפמ‬‎ to 4 storehouses in the sole possession of God, viz. of rain, livelihood, graves and offspring. The last 2 correspond to the themes of H and S respectively. When God ‘will swallow up death for ever’, as foretold in the initial v. of H (Is. 25.8), the time will have arrived for the opening up of 72 ‫)‏ משוח מלחמה הנזכר‬m732 ‫ נתנבאית שמשיח עומד ממנה‬,‫אסף אלהים את חרפתי‬ ‫אפוף‬ '‫וגו‬ ‫‏‬RNI ‫באיש‬ ‫נשים‬ waY py amr ‫‏‬arev ,)‫למעלה שם‬ ‫את חרפתנו‬. 2% ‎'‫בוא וראה מעשיו של הקב"ה שאינן כמעשה בשר ודם וכו‬. sihT ylimoh si detouq in the name of R. Berakhyah in T, Bereshit, 44 (cp. also GS, I, 484, No. 11, where the reference ‘Bereshit’ has fallen out; also for ‫ריע‬‎ read there (‫רוע‬‎.

GENESIS:

SEDER

29

249

the graves and restoring Israel to its land (cp. Ezek. 37.12 cited in our homily). The ‘key to the barren women’ was used when God ‘opened the womb’ of Rachel. Herewith there is a return to the initial v. of S, completing the first section of the third Y sermon. The fourth Y topic, given in the Genizah fragment (infra, H. pt., p. 78-9), reads as follows:

.‫‏ ד(י=ינין) התקינו [דיני ממונות‬arp ‫בכמה‬

:‫ הלכה‬.‫ויזכור אי'ם את רחל‬

.)'‫ א‬,'‫ וכן גזילות וחבלות (מ' פנהדרין א‬,‫‏ דיני ממונות בש] לושה‬wa ‫כך‬ ."‫ וכו‬5*. ]‫ כנגד [שלושה פעמים אלהים הכתובים בפרשת שומרין‬,‫ולמה שלושה‬ From here the item abruptly turns to the remark that God watches over the litigation of not only human beings but even of mountains, as illustrated by the contention of mounts Tabor and Carmel with Sinai as to the respective site of the revelation of the Ten Commandments. This famous Aggadah (see GR, c. 99.1, and the parallels cited in ed. Th.-Alb., p. 1271) is given here in the same version as in YSH to Judges (§47) from Yel., the latter apparently emanating from our very passage here. Unfortunately, there is a lacuna here, and the further development of the homily leading down to the initial v. of S is missing. There must have also been a passage in the original Y item (curtailed in our fragment which is in the nature of an excerpt, cp. also infra, p. 359), in connection with the reference to judges as ‫םיהלא‬‎ (Ex. 22.7-8( ,to the effect that God is immanent at the sessions of the former in order to watch over the dispensation of justice (cp., e.g., Midr. Ps. 82.1). Hence the continuation here: You should not say that this applies only to human litigation, but also to other contentions as in the case of Sinai. The above topic about lawsuits could well fit in with the

suggested H from Is. 4.1-5.3+16 tains several

references

(above, p. 247) since it con-

to judgement.

Thus

4.4: ‫טפשמ‬‎

;‫חורב‬

5.3: ‫ימרכ‬‎ ‫; וטפש אנ יניב ןיבו‬:5.7 ‫ טפשמל‬1p (this in the skipped part); and

5.16: ‫טפשמב‬‎ ‫תואבצ‬ 2% This

is in accordance

‫ 'ה‬mam. with

The

the view

Aggadah

concerning

of R. Yoshiyah

(Mekh.,

the ed.

Horovitz-Rabin, p. 302): ‫אובי‬‎ ‫דחא דע םיהלאה‬, ‫םיהלאה ירה‬, ‫ברקנו לעב תיבה לא‬ ‎‫ מ כ אן אמרו דיני ממונות‬,‫ הרי שלשה‬,‫ אשר ירשיעון אלהים‬,‫ הרי שנים‬,‫דבר שניהם‬ ‎'‫ ר' יונתן אומר וכו‬,‫ דברי ר' יאשיה‬,‫ ב ש ל ש ה‬siht( .raB si osla detic ni .reY .hnaS .J 18a, and Babli, 3b, top).

250

THE TRIENNIAL

CYCLE

litigation of Tabor and Carmel with Sinai would owe its introduction here to the suggestion from 5.3 where the vineyard is made a party of the law-suit. However, since the Y topic in T, §6 (above, p. 246), is already based on this H, it is not clear why another Y theme should have been evolved, so as to have its starting-point from the same Prophetic lection (cp. also above, p. 240). Owing to the defective state of the Geniz. fragm., with the full trend of the homily not apparent, it is difficult to ascertain the actual underlying H. Anyhow, we have thus 3 Haftarot to the present S, each of which gave rise to a different Y topic (and one H possibly to 2 topics). The H, which is best connected with S both verbally and. intrinsically, is that from 1 S., 1.11 ff." The other 2 are typical ones of ‘Consolation of Israel’, affording merely a verbal contact

with S.

And

now

the other homilies in the Tanhumas

are to be analyzed, in order to trace their respective correlation with these 3 Haftarot. The section in T is very curtailed. Besides the 2 Y topics in §§6 and 8, there is the item in $7 which has to be combined with §9, first half. It is introduced by Ps.

146.7: ‫םירוסא‬‎ ‫ םיבערל 'ה ריתמ‬and ‫ןתונ‬‎ ‫ השוע טפשמ םיקושעל‬559 which tallies by means of ‫טפשמ‬‎ with the H from Is. 4.1 ff. (cp. v. 4, and 5.3 and 16); see, however, infra, .‫כ‬‎ 252.. The Pet. v. is first applied to Israel oppressed in Egypt, then. to Joseph (whose birth is recorded at the beginning of our S), and finally to Rachel who was cheated at the marriage ceremony when Leah was substituted for her. By commenting on the case of Rachel as

one of the ,‫םיקושע‬‎ there is also a subtle allusion to.her. having been tricked even before the ceremony by. the. diversion of Jacob’s gifts, intended for her, to Leah, as described.in ‘the Y topic in T, §6, based on the same H. Thus T; §7 and ‘$9, first 99 In T, §9, the item begins with Jer. 50.33: ‫'וכו‬‎ ‫ ה"שז םיקושע ינב לארשי‬,but this is due to the splitting up of §7, beginning, viz.: ‫םיקושעל‬,‎ ‫כ"השז השוע טפשמ‬

‎‫ הקב"ה עושה משפט‬,‫ ריב יריב את ריבם‬. . . ‫ [שנאמר בהם] עשוקים בני ישראל‬,‫אלו ישראל‬ ‎'‫ א"ר פנחם הכהן בר חמא וכו‬.‫עשוקים‬. ‫ ל‬nI ,T ,7§ .R ’sahniP ylimoh si hcum -ruc tailed, its fuller form being in §9 concluding with: ‫םיקושעל‬,‎ ‫יוה רמוא השוע טפשמ‬ ‎‫ אלו ישראל‬.pc( osla ,RD .₪ .)9.4 sA detseggus evoba eht meti snigeb osla ni

LR, ₪. 22.10:

‫'ה‬‎ ‫הכ רמא‬

‫ןוהב‬

‎"‫צבאות עשוקים בני ישראל וכו‬. 5

‫לארשי ד ביתכ‬, ‫םיקושעל ולא‬, ‫ד"הה השוע טפשמ‬

nO .reJ 33.05 ereht si rehtona hadaggA ni ,RE

GENESIS:

half, constitute the continuation

SEDER

29

1

of the Y sermon

begun in 6.

Also T, §9, second half (‘131 ‫ןינעה‬‎ yo ‫הלעמל‬‎ ‫םיהלא המ ביתכ‬, (‫רוכזיו‬ pertains to this sermon; the topic of Leah’s thanksgiving, alluded to in §6 (cp. above, p. 247), is more fully developed here, viz. why she did so at the birth of her fourth boy, Judah, and

not

previously.

No

more

is preserved

missing

the peroration

of this sermon.

sermon,

to be correlated with 11 from

in 77.2%

Furthermore,

There

is

of the

1 S. 1.11 ff.,76 there is

only given the portion containing the Y topic (§8, above, p. 245-46), whereas the third sermon, the beginning of which is found in TB, §16 (above, p. 248-49), is missing altogether. However, there is a longer section in TB, §§$17-20. First

there is the item (§17) on Ps. 55.19: ‫יל‬‎ ‫ ב ש ל םו ישפנ ברקמ‬mp ‎‫כי ברבים היה עמדי‬, gniyllat htiw 11 morf .sI 8.52 .ff .ziv( htiw 15. 26.3: ‫םולש‬‎ ‫ ךומס רוצת םולש‬.(‫ רצי‬There follows (§18) the comment on Ps. 98.3: ‫לכ‬‎ ‫ לארשי ואר‬mad ‫ותנומאו‬‎ ‫רכז ורסח‬ ‎‫אפסי ארץ את ישוע ת אלהינו‬. woN saerehw yb snaem fo ‎‫ זכר‬ereht would be a point of contact with both Gen. 30.22 and 1 S. 1.11, there is really a better connection with the above H from Is. by means of ‫העושי‬‎ (Is. 25.9 and 26.1; cp. also infra, note 262). Hence both homilies are the continuation of the sermon begun with §16. In §19, by means of ‫ןינעה‬‎ yo ‫הלעמל‬‎ ‫ ביתכ‬,‫ המ‬there is woven in the point of the childless being regarded as dead, which may have been suggested by the initial v. of this H (Is. 25.8) foretelling the cessation of death ‫)חצנל‬‎ ‫ תומה‬yba). But in the course of the homily there is introduced the Aggadah concerning the change in sex of Leah’s seventh child, a topic dealt with in the Y item in T, §8. Whether this whole §19 is from Midr. Yel. or restricted only to Midr. Tanh., cannot be ascertained. Finally there is the peroration in §20, end. It is the same as that in TB, Hayyé Sarah, §10, end, concerning God’s increase being greater than the original substance (see above, p. 198), but the conclusion is slightly different to suit the point here: ‫אבה‬‎ ‫ףא םלועל‬ 260 There is a morsel of a homily at the end of T, §7: ‫לחר‬,‎ ‫רוכויו םיהלא תא‬ ‎'‫ למה נתעקרו האמהות וכו‬.pc( ,RG .c .)4.54 tI sah neeb dedda ereh esuaceb ti refers to the subjection of Israel in Egypt, with which the comments on Ps.

146.7 begin here. 268 Portions of this sermon are to be found in AB (infra, p. 252-55).

252

THE TRIENNIAL

‫ההוא‬

‫ביום‬

‫וממצרים‬

CYCLE

‫ שנ' והיה‬,‫בלשון הזה הקב"ה מקבץ גליותיהם של ישראל‬ ‫מאשור‬

‫ישאר‬

‫‏ אשר‬YO

‫שאר‬

‫ידו לקנות את‬

‫ה' שנית‬

‫סיוב‬

.‫ 'וגו‬This final v. (Is. 11.11) is introduced here in order to tally‫‏‬ htiw eht gnidulcnoc .v fo eht evoba H ‫‏‬.sI( 31.72): ‫ביום‬ ‫והיה‬ ‫בארץ‬

‫והנדחים‬

‫שור‬ ‫א‬

‫בארץ‬

‫האובדים‬

‫ובאו‬

‫)‏‬yb

‫בשופר‬

‫יתקע‬

‫ההוא‬

‫ רצ םי 'ונו‬.‫ מ‬Thus TB contains almost a complete sermon con-‫‏‬ strued on the third H from Is. 25.8 ff. 2. Other Homilies.

In GR, c. 73.1, there is the comment

on

‎4.601.5:.‫ זכ רני ה' ברצון עמך פקדני בישועתך‬hcihw seillat with Gen. 30.22 by means of ‫רכז‬‎; it would have a point of contact in the same manner with 1 S. 1.11, but again also with H from Is. 25.8 ff. by reason of ‫העושי‬‎ ,exactly as above in the case of Ps. 98.3 which is also introduced in GR, c. 73.2. The following item; (cs 73:3)sis.0n Ps. 5519 as-above (p. 251) arin ond 5.4 there is the point of the 3, respectively 4, keys in the hands of God which was woven in the Y topic (TB, §16). Thus the homilies in GR can be traced in the background of the H from Is. 25.8 ff. The other 2 Haftarot are not represented. Only the Aggadah, which formed the Y topic about the prayer for a male child (above, p. 245-46), is found in GR, c. 72, end, in connec-

tion with Gen. 30.21, the last v. of the previous 5. In JTS Ms. (infra, H. pt., p. 173-4) there are briefly given the comments on Ps. 106.4 and 146.7 respectively. The latter has been correlated above (p. 250) with H from Is. 4.1 ff., and yet it could also be connected with H from Is. 25.8 ff. by reason of 26.8: ‫חרא‬‎ ‫ףא‬ ‎‫ מ שפטיך‬siht( ni eht deppiks .)trap nI noisulcnoc ereht si a concise statement,

attributed

to R. Tanhuma,

about

7 barren

women corresponding to the 7 days of creation, the last one being Jerusalem (=Zion), concerning which it said: ‫אל‬‎ ‫ינר הרקע‬ ‎‫( ילדה‬Is. 54.1). This Aggadah is found in a fuller form in AB, ‎‫ בע‬rena. Finally the section to our S in AB, cps. 52-54, is to be discussed. Ch. 52, headed Torah, has preserved part of the sermon on the H from 1 S. 1.11 ff. Thus there is first the homily on Mal. 3.16: ‫'ונו‬‎ ‫ בתכיו רפס ז כ ר ו ן וינפל‬. . . ‫ ורבדנ יארי 'ה‬,‫ זא‬tallying by means of ‫רכז‬‎ with the initial verses of 5 and 11. There is

GENESIS:

SEDER

29

253

woven in the altercation between Rachel and Jacob concerning the former’s lack of children (Gen. 30.1—2).?% Jacob bitterly exclaimed: ‘Am I in God’s stead?’ God listened to the argument, and in course of time produced ‘the book of remembrance’ and ‘remembered Rachel’. The same Pet., in a different form, is found in MHG, I, 478, emanating from the Midr. discussed infra, H. pt., p. 51. The next item (c. 52.2) is on Prov. 10.24: ‎‫מגורת רשע היא תבואנו ותאות צדיקים יתן‬, eht dnoces flah fo hcihw v. is reflected by 1 5. 1.11: ‫םישנא‬‎ ‫ ת ךתמאל ערז‬.‫ תנו‬The comment )6. 52.3) on Nah. 2.6: ‫וירידא‬‎ ‫ זי רוכ‬again affords the tally with both S and H by means of .‫רכז‬‎ Ch. 53, headed Nebiim, lists 1 5. 1.11 as the initial v. of H. However the first comment

there, on Ps. 60.9: ‫יקקוחמ‬‎ ‫ דעלנ ילו השנמ םירפאו זועמ ישאר הדוהי‬,‫יל‬ does not correlate well with this 11. Indeed in the homily the connection is established with this v., containing a reference to Ephraim, by reverting to 1 S. 1.1 where Elkanah is recorded as a resident of that district called ‘Mount Ephraim’, thus going back to the initial v. of H of the previous S (see AB, c. 50, and above, p. 243)! This whole Aggadah, cited here in the name of R. Berakhyah, about the four groups denying respectively resurrection, repentance, miraculous rescue from fire, and release from the affliction of barrenness, is quoted in ‘Arukh as emanating from Yel. to our S.? There rightly Ephraim is connected with Rachel, whose grandson he was, and not with Elkanah and Hannah. Moreover, all the parallels (see note 262) conclude with the comment concerning Judah in accor62: ereH eht alumrof si ‫‏‬:desu )‫שכך כתיב למעלה מן ה פ ר ש ה (ה=ענין‬. 22 6. ‫‏‬.y ‫ גלעד‬,tuhoK( ‫‏‬,II 103(: ‫ אליהו מתושבי‬:‫בילמדנו ויזכר אלהים את רחל‬ ‫ ואפרים מבני בניה של רחל מעיד‬,‫ מנשה מעיד שמקבל את השבים‬,‫גלעד מעיד על תחיית המתים‬ ‫ וכן‬,‫ יהודה מעיד שהקב"ה הציל את תמר מן האש כשאמר הוציאוה ותשרף‬,‫על פקידת עקרות‬ ‫ וירבחו ןהש ינבמ הדוהי‬.‫היננח‬

The nearest parallel to this passage is in MHG,

I,‫‏‬

974: ‫ מעיד לי‬,‫ שהוא מבני בניה שלרחל‬,‫אפרים מעוז ראשי‬. . . ‫כיוצא בו לי גלעד ולי מנשה‬ "‫ פוקד את העקרות וכו‬UND.‫‏‬ This item, as well as the preceding one (in MHG) ‫סת‬‎ Ps. 98.3, probably emanates from Midr. Yel. (about the comment on Ps. 98.3 cp. TB, §18, above, p. 251, and GR, c. 73.2, above, p. 252). The other parallels (see TB, Naso, §30, and Buber’s note 157 there, cp. also YHM to Ps. 60.9) contain anent Ephraim already the reference to Elkanah of ‘Mount Ephraim’.

254

THE TRIENNIAL

CYCLE

dance with the order of sequence in Ps. 60.9. item here in AB, in connection with our H, is of the above Aggadah. As applied in Yel. to was rather meant to tally with H from Is. 25.8

Thus the whole a late variation our S, Ps. 60.9 ff. by reason of ‎‫ בארץ יהודה‬ni ,1.62 tsuj sa eht noitatic fo .sP 3.89 ni eht preceding item (in MHG which emanates from Midr. Yel., see note 262) is to be correlated with this H. However, the next comment in AB, 6. 53.2, is on Hos. 12.6: 1131 ,‫'ה‬‎ supplying the obvious point of contact by means of ‫רכז‬‎ with 5 and’ H from 1S. 1.11 ff) Lastly therevis (c..53.3) the application of lo. 1 to Zion, also styled ‫הרקע‬‎ (in Is. 54.1). In this connection there is introduced the ingenious Aggadah about the seven barren women figuring in the Bible, who corresponded to the seven days of Creation (cp. above, p. 252). The fact that this Aggadah is briefly cited in JTS Ms. in the name of R. Tanhuma tends to the conclusion that it belonged to a version of Midr. Tanh. from which the author of AB drew. Indeed it supplies the pberoration of the sermon based on the Sam. H which sermon is altogether missing in TB and is only represented in T by the initial Y item (cp. above, .‫כ‬‎ 251—2).. The seven barren women enumerated

are:

Sarah,

Rebeccah,

Leah,

Rachel,

Hannah,

Samson’s mother, and_ finally Zion. Due to the limitation of the number 7, upon which this item is construed, there is really left out such a figure as the Shunamite woman in the story of Elisha‘ (cp. 2 K. 4.14 ff.). Now the seventh ,‫הרקע‬‎ Zion, corresponds to the seventh day of Creation; about the latter it is said ‫יעיבשה‬‎ ova ‫חניו‬‎ (Ex. 20.11) and about the former: ‫תאז‬‎ TIN a ON ‫ח‬:‎‫דע פדי‬ ee ‫ל‬‎ ‫תוח‬ ‫נומי ה‬ aes te) rents final verse of the peroration?® is introduced here because of its 26 In the usual version

the force of the peroration

is obliterated; after

the citation of Ps. 132.14 there is an addition: ‫הדלי‬‎ ‫ךכל רמא היעשי ינר הרקע אל‬ ‎'‫וגו‬. But the Ms, reading (cited by Buber p. 107, note 9) is better: ‫איה‬‎ ‫תיעיבשה‬

. .. ‫ףסוי‬‎ ‫חישמ דוד חישמו ןב‬.‫)'ה הז ןב‬, ‫ז"פ‬, (‫ שיא שיאו דלוי הב םילהת‬TON ‫ןויצלו‬‎ ‫ןויצ ביתכש‬, ‎‫ שכל [אחת מ]שש עקרות הללו לא‬:‫ או‬,‫ ילדו‬:‫בא וראה שכל שש עקרות הללו לא ילדה (צ"ל‬ ‎‫ ולא זו בלבד אלא הקב"ה‬,‫ אבל ציון לא תלד אלא מלכים ושליטים‬,‫ילדה) אלא נביאים ונשיאים‬ ‎]'‫ שנ' זאת מנוחתי עדי עד [וגו‬,‫משרה שכינתו בתוכה‬.

,revewoH eht .sM seod ton -noc

tain the essential comparison of Zion to the Sabbath. Thus both texts have to be combined somehow, but the ending in the Ms. is certainly more preg-

GENESIS:

SEDER

29

255

connection with the final v. of 11 (1 5. 1.22): ‫'ה‬‎ ‫הארונו תא ינפ‬ ‎‫עולם‬ ‫עד‬ wo !)wa ehT evoba sisylana seifitset ot eht importance of AB which occasionally furnishes us with. essential parts of sermons not to be found elsewhere. Lastly there is AB, c. 54, headed Ketubim, which lists again Ps. 121.1, evidently as the Mizmor for the Sabbath on which our S was read, just as in the case of the previous items. Ps. 121, with its ending ‫םלוע‬‎ ‫ דעו‬,‫ התעמ‬would tally with the conclusion of 1 ‫םלוע‬‎ ‫ דע‬ow ,‫בשיו‬‎ 6‫ גמ‬hence the reason for its recital on this Sabbath. The above sermon dealt in its peroration with Zion, and so too the homily here begins with this topic. Connecting Ps. 20.3: ‫ךדעסי‬‎ ‫חלשי ע רז ך שדוקמ ןויצמו‬ with Ps. 121.1 ‫)"וג‬‎ ‫ ןיאמ( אובי ע ירז‬,the Aggadah is developed that the redemption will begin from Zion. But the next item (c. 54.2)

deals

with

Jacob’s

encounter

with

Laban

and

sub-

sequently with Esau. This belongs rather to the next S which is altogether omitted in AB, or even to S31 ‫)בקעי‬‎ (‫ חלשיו‬as would appear from the Ms. version (cited by Buber, p. 108, note 2). These points will be discussed infra, pp. 260 and 268, to the respective Sedarim. SEDER

joy ‎‫אל ארץ אבותיך ולמולדתך ואהיה‬

30

‫שוב‬

?ypa ‎‫ויאמר ה' אל‬, .neG

‎‫נאם ה' ואל תחת ישראל כי הנני‬

?ypa ‎‫ואתה אל תירא עבדי‬

1-4

Haftarah:

‎‫ושקט ושאנן ואין‬

‫יעקב‬

‫וש ב‬

‫מושיעך מרחוק ואת זרעך מארץ שבים‬

‎‫מחריד‬, haimereJ 81-01.03 ‎)‫יעקב‬ ‫אהלי‬ ‫שבות‬ ‫ שב‬nnc ‎'‫(וגו‬, 9 sesrev os( C .)91 enO yam ylefas ,emussa yllaicepse ni view of the homilies to be discussed anon, that the 10th v. of H was, after skipping, either 30.22 or 25. Yannai also indicated in his Kerobah to our S Jer. 30.10 as the initial v. of H (Zulay’s | i .tnan spahreP eht lanigiro txet ‫‏‬:saw ‫ לא‬.. .‫ כנגד יום השביעי‬,‫השביעית היא ציון‬ '‫ ילדה ונו‬sa( ni eht lausu ,)noisrev dewollof yb taht ‫‏‬fo 81.: ‫ שכתיב‬,‫ציון‬ ‫היא‬

'‫בה] ולציון יאמר וגו‬. [ 26 See now his ed. of Piyyute Yannat, p. 42, 1. 30. Piyyut in GS, 111, 45-46, No. 9, and Bodl. 2736 B.

To our 5 ep. also the

256

THE TRIENNIAL

CYCLE

The verbal tally of H with 5 is by means of the verb .‫בש‬‎ Intrinsically there is the parallel between Jacob returning to his native land and the promised restoration of his exiled descendants to their patrimony.

A different H is listed in B 40, viz.: ‫ךיתאלה‬‎ ‫ימע המ יתישע ךל המו‬ ‎‫ בי‬my, Micah 6.3 to (ay) 7.20 (34 verses). Of course there has to be assumed skipping; thus H probably comprised 6.3-9-+ 7.18-20 (10 verses); with 7.20 there begins a new Seder in the Minor Prophets. This H has neither a verbal nor an intrinsic connection with S. There is only a remote parallel between God’s dispute with Israel (cp. Mic. 6.2 ff.) and Jacob’s altercation with Laban after the latter had pursued and caught up with him (cp. Gen. 31.36 ff.). There is thus reason to suspect some mistake on the part of the copyist of this Geniz. list who inserted

here

an

unsuitable

H

ot our

S.

See,

however,

the

peroration cited infra (p. 259). STRUCTURE

OF

HOMILIES

1. Y Sermon: There are 2 topics to the present S, one in T, Wayyésé, §10, and another in TB, §21. We begin with the latter which reads:

‎‫ ילמדנו‬.‫ אבותיך ולמולדתך ואהיה עמך‬sap ‎‫ אל‬wa ypa ‎‫ויאמר אלהים אל‬ ‎‫עירובו‬

‫שיהא‬

‫מהו‬

‫בתוכה‬

‫הרי‬

‫כופבים‬

‫יעובדי‬

‫וגכרים‬

,‫של ישראל‬

‫הבור‬

‎‫ אפור‬,‫ ונכרים עו"כ דרין בתוכה‬,‫ חצר של ישראל‬:‫ כך שנו רבותינו‬.‫עירוב‬ ‎."‫? וכו‬%.‫ שישכור) רשותו של נכרי עו"כ‬:‫לישראל להשתמש בתוכה עד שיקח (נ"א‬ The starting-point is to be found in the 11 from Jer. 30.10 ff. V. 11 refers to the gentiles among whom Israel is scattered, hence the question about a courtyard forming the exit of a group of houses occupied by Jews and non-Jews. Moreover the main point of ‘Erub has been suggested by the skipped v. 21: ‫ובל‬‎ ‫ אוה הז ע ר ב תא‬.‫ ימ‬Above (p. 92-3) this v. served in the same capacity for another Y topic about ‘Erub, and it likewise applies to the item for 5 69a (infra, p. 522-3( ; another v., containing the verb ‫ברע‬‎ ,was correlated with the Y theme above (p. 11516). The reason for ‘Erub being invalid, unless the Jew acquired 25 See M. ‘Erubin 6.1: ‫וילע‬‎ ‫ ירה הז רסוא‬. . . ‫רצחב‬ 7)5(.18: ‫)רצחב‬‎ ‫ונייה( ונממ ותושר‬: ‫ יוגבו דע רוכשיש‬.

‫ םע ג"וע‬,‫רדה‬

and

Tos.

GENESIS:

SEDER 30

257

(or leased) beforehand the gentile’s right in the property, is explained by the homilist as due to God not desiring His name to be mentioned among idolators (one has to bear in mind that a benediction is recited over an ‘Erub). He wishes to be sanctified only among Israel (citing Lev. 22.32). This brought the homilist to the theme of association with the wicked. As long as Lot was in Abraham’s company, God did not commune with the latter. Likewise Jacob missed God’s communion during his 20 years’ stay with Laban. He became suspicious about God’s promise to be with him (Gen. 28.15: Joy ‫יכנא‬‎ .(‫ הנהו‬But God countered with the insistence that he first separate himself from wicked Laban and then ‘I will be with thee’ (7mm ‎‫(עמך‬. Herewith

there is a return to the initial v. of S, thereby

completing the first section of this Y sermon.

The whole point

of God conferring His name ‫)ומש‬‎ (‫ דחימ‬only upon Israel is reflected in H (Jer. 30.22, or 25, being the concluding v.), and ‘the wicked’ are also mentioned in v. 23.

Now T, §10, has practically the same Aggadah (from ‫'נש‬‎ ‎'‫ (בכל המקום אשר אזכיר את שמי וכו‬,hcihw ,revewoh si dedaeh yb another Y topic:

‫ כך‬.‫‏ מהו שידליק ישראל ממנו את הנר‬yr ‫נר שיש עליו צורת‬

:‫ילמדנו רבינו‬

‫ לפי שנ' ולא‬,‫‏ לישראל להדליק בו‬xo ‫‏ צורת ע"ז‬yop ‫ נר שיש‬:‫שנו רבותינו‬ ‫‏ שיש בו צורת‬aam ‫ שאין השכינה שורה‬,)‫ כ"ו‬,'‫תביא תועבה וגו' (דברים ז‬ ‫ וכתוב) בכל המקום אשר אזכיר שמי וגו' (שמות‬:‫ שנ' (בדפוסים הראשונים‬,‫ע"ז‬ ‫הכר‬

‫כ‬

Such a Halakhah, as given in the answer, is not found elsewhere.” Also the citation of Ex. 20.24 in the subsequent ex266 The attempts in GS, I, 463, No. 27, at finding a source for this Hal. are certainly unsuccessful. M. ‘Ab. Z. 3.3 is quite a different law and there is nothing in common with the one here. (The whole suggestion is Griinhut’s (see farther on) to whom no explicit credit is given). Puzzling to me is Ginzberg’s citation of Tos. Yom Tob 4.7: ‫תרתומ‬‎ naadw) ‫הרוסא‬‎ ry ‫לש‬‎ .‫תלחנ‬ Now to light one lamp from another is by means of using the flame of the latter. Why then was it prohibited here, if in our Y topic this Hal. was meant? Griinhut’s forcible emendation of our Y topic to read in accordance with M. ‘Ab. 2. 3.3 (see SHL, VI, 114a, note 7) hardly needs be entertained seriously. He refers to GR, c. 81.3, where this M. is cited, but there the connection is quite different, viz. to Gen. 35.2 (see infra, p. 281-2). To use this emendation further as evidence that the redactor of GR drew ‫]תסתג‬‎

258

THE TRIENNIAL

CYCLE

planation does not fit in here because the lighting of a lamp from another one, having on it an idolatrous figure, does not involve the mention of God’s name (viz. in a benediction), unlike the case of ‘Erub in TB (see above, p. 256). Only if this lighting were to take place on the exit of Sabbath, when the blessing ‫שאה‬‎ ‫ ארוב ירואמ‬was to be recited, would there be a parallel to the instance of ‘Erub, but then there would be missing in the question the necessary indication of ‫תבש‬‎ ‫ יאצומב‬after ‫רנה‬‎ ‫תא‬

(cp. the Yel. topic to S 36, infra, p. 279). The topic about ‘Erub has been well correlated with H from Jer. 30.10 ff., whereas the theme concerning a lamp bearing an 110740008 figure has no connection whatever...Nor does the other H from Mic. 6.3 ff. afford any clue. One is therefore constrained to conclude that in T there has crept in, by some scribal error, an unsuitable Y question and answer instead of the legitimate ones to be found in TB. The version in TB is also to be preferred for other reasons (see infra, H. pt., p. 296, note 192).

The Genizah excerpt of Y

topics (infra, H. pt., p. 79) contains a lacuna between the items on S 29 and 31 and hence it is impossible to state what Y theme was given there, if at all, to our S, No. 30. The continuation in TB, §22, introduces Cant. 5.16: ‫וכח‬‎ ‎‫ממתקים וכלו מחמדים זה דודי וזה רעי בנות ירושלם‬, hcihw .v si -retni

preted homiletically in several ways and finally linked up with our S. But the whole homily is of a composite nature. Its beginning is cited by ‘Arukh, s. v. qn 4, as from Yel. to Lev. 19.1 (infra, Vol. IT) and by \ ‫)ןורחא‬:511‎ ,‫ סירדנוק‬Jellinek, BHM, VI, 87, No. 48) to Lev. 20.1-2 (infra, ibid.).2 11676 this v.

from Cant. has no point of contact with either of the 2 Haftarot. In Cant. R., c. 6, and NR, c. 10, beginning, where most of the item is repeated, the part applying to Gen. 31.3 is missing. However, the comment of R. Samuel .‫כ‬‎ Nahman on Cant? 5.16 (in NR, c. 10.2, and in Cant. R., c. 6) weaves.in Mic. 6.3, hence perhaps there is some connection with thisiH here. But just this homily is not mentioned here in. TB; §22. The real continuation of the sermon to:our 5 18 %23 introducing Ps. 142.6: Yel., is indeed fanciful (the other examples, cited by Griinhut, will beexamined farthen on,in their respective places, cp. infra, pp. 277, 281-2; and»288~9). > %7 Cp, also Griinhut, /. c., 104b, No. 23.

GENESIS:

SEDER

30

259

‫ םייחה‬PANS‫ ז ע ק ת י ךילא 'ה יתרמא התא יסחמ ‏‬which is reflected by‫‏‬

the 11 v. from Jer.‫ ‏‬:)30.15( ‫ ת ז ע ק לע ךרבש‬.‫ המ‬On the same v.‫‏‬ is also the Pet. in GR, c. 74.1.

Finally there is the short perora-‫‏‬

noit ni ,BT ,42§ ‫‏‬:dne ‫ כך אני פורץ לבני בניך‬:)‫ואמר לו (הקב"ה ליעקב‬ ‫ שנ' עלה הפורץ לפניהם פרצו ויעברו שער ויצאו בו ויעבור מלכם‬,‫לעוה"ב‬ ‫ 'הו םשארב‬.‫ םהינפל‬This v. (Mic. 2.13) has apparently a con-‫‏‬ tact with Jer.‫ ‏‬:30.21 ‫ ורידא ונממ ולשומו וברקמ אצי‬.‫ היהו‬Thus a‫‏‬ portion of the sermon, to be correlated with H from Jer. 30.10 ff.,‫‏‬

can be traced in TB. The items in T, %%11-13, yield nothing‫‏‬ for our purpose, though several of its portions are cited from‫‏‬ Yel. in YTT, Nos. 137-140. 2. Other Homilies. As regards GR, c. 74, there is only to be cited the above comment on Ps. 142.6. In JTS Ms. (infra, H. pt., p. 174) the brief section to our 5 begins as follows: ‫'ר‬‎ 708

‎‫? מבקש לחזור‬ypa ‎‫ אלא שהיה‬,‫פינחס הכהן ולמה אמר לו הקב"ה ואהיה עמך‬ ‎‫מקומות‬

‫בכ‬

‫ המת‬RES

aeh

‎.‫בדרך‬

‫עשו‬

‫יקרנו‬

‫שמא‬

‫מתירא‬

‫והיה‬

‫אביו‬

‫אל בית‬

‎‫ ובבית מרועע‬,‫ בדרך‬,‫ בים‬:‫פינקסו שלאדם נפתחת‬. erehT ylbaborp saw here a Pet. of R. Pinhas (in the name of R. Reuben, cp. GR, c. 75.1 and ₪. 76.1, the latter to ‫בקעי‬‎ 87, Gen. 32.8), but the introductory v. is missing. The item about ‘opening of a man’s

ledger’

(viz. the examination

of his record

in the heavenly

accounts) forms the Y topic in T, Wayyishlah, §8, to Gen. 35.1 where, according to some, a new S began (infra, p. 280); cp. also GR, c. 81.1-2. The same Ms. has a sort of conclusion in connection swith Jacob’s integrity as revealed by Laban’s examination of his belongings (cp. Gen. 31.33 ff.). It reads: ‫אלו‬‎

‎'‫ לקיים מה שנ‬. . . ‫ שהיה ירא מן הגזל‬,‫? מביתו שללבן מאומה‬ypa ‎‫נמצא ביד‬ ‎‫ שנ' תתן‬,‫ ונטל כלל האמונה לדורות‬.)'‫ ד‬,'‫וצדיק באמונתו יחיה (חבקוק ב‬ (‘> ‎,'‫ לאברהם אשר נשבעת לאבותינו מימי קדם (מיכה ז‬noJ ‎‫ ליעקב‬.xon This last v. is the concluding one of the 11 from Mic. 6.3 ff. Accordingly we may have here the peroration of the sermon connected with this H,? which sermon is otherwise not represented at all in the Tanhumas nor in GR. 268 But it should not be overlooked that, on account of the flexible method of tallying, Mic. 7.20 ‫)ם‬‎ ‫ ימימ( ק ד‬could have a point of contact with Jer. 30.20 ‫)ם‬‎ ‫ כ ק ד‬12 1m), and thus this conclusion, if it be a peroration, would also correlate with the H from Jer. 30.10 ff. But another peroration is found in TB (above).

260

THE TRIENNIAL

CYCLE

In AB the whole section to our S is missing. But c. 54.2, dealing with the Mizmor (Ps. 121) for the Sabbath on which the previous S was read (see above, p. 255), comments on Jacob’s secret departure from Laban and then leads down to his fears when advised of the approach of Esau (cp. Gen. 32.8).?° Does this item really belong to our S which contains this story of Jacob’s flight? If this be the case, then again Ps. 121 was the Mizmor for the present S. There would be a good connection between such verses as Ps. 121.1 ff. and Jer. 30.10: ‫ארית‬‎ ‫התאו לא‬

‎'‫’ נאם ה' ואל תחת ישראל וגו‬ypa ‎‫עבדי‬. tA eht dne fo eht ylimoh ereht is woven in Deut. ‫'הב‬:33.29‎ ‫עשונ‬ oy ‫ךומכ‬‎ ‫ךירשא לארשי ימ‬ ‎'‫מגן ע זר ך ונו‬, suht gniyllat htiw ‎"‫’ ע זר י וגו‬ais ‎‫ מאין‬fo eht evoba Ps. The same v. is also well reflected by Jer. 30.10 ‫)יננה‬‎ ‫יכ‬ ‎‫ (מושיעך מרחוק‬dna 22.03 ro .52 ,revewoH eht .sM noisrev fo AB (see note 269) connects the homily more with Jacob’s approaching meeting with Esau, and hence it really belongs to the next S ‫)בקעי‬‎ ,(‫ חלשיו‬or more precisely to AB, ₪ 57, headed Ketubim,

also listing Ps.

121

as the respective

Mizmor.

The

present item in c. 57 has no bearing on the story of this S, except the allusion to the heavenly representative of Edom (bw ‫רש‬‎ ‎‫;(אדום‬we may therefore assume that c. 57 contained first the comment on Ps, 121.1 as now found in c. 54.2, and subsequently the one now actually found there. The relation of Ps. 121 to the next S will be discussed farther on (p. 268) in connection with the respective section in AB, cps. 55-57. SEDER

‫אחיו ארצה שעיר שדה א ד ו ם‬ Gen.

31

‫לפנו אל עשו‬

‫ם‬ ‫יא כ‬ ‫‏ מ ל‬ypa ‫וויש לח‬

‫‏‬.4.23

Haftarah:

‎"‫ש ול ח גו‬

‎‫שמענו‬

‫שמועה‬

‫לאדום‬

‫אלהים‬

‫אדני‬

‫אמר‬

‫כה‬

‫עובדיה‬

‫חזון‬

ao ‎‫מאת ה' וצ יר‬, ,haidabO .v .1 B 04 stsil eht elohw

chapter )1-21(, but no doubt there was skipping, which is not indicated, as a rule, in this Geniz. fragment; thus probably 1-9

962 :‫ בשעה שברח יעקב מן לבן והלך לו ויושב (צ"ל‬,‫‏ אל ההרים‬yro ‫ד"א שיר למעלות אשא‬ ‫ 'וכו‬wm‫‏‬

‫רהב עמשו ןבל‬, .‫)בשיו‬

But the Ms. (cited by Buber, p. 108, note

2)‫‏‬

‫‏‬:snigeb ‫?‏ עיניו וירא והנה עשו בא וגו' (בראשית‬ypa ‫ זש"ה וישא‬,'‫ד"א שיר למעלות אשא עיני וגו‬ '‫?‏ מאת לבן וכו‬ypa ‫ מלמד שבשעה שברח‬,)'‫ א‬,‫ל"ג‬

GENESIS:

(concluding

with ‫לטקמ‬‎

SEDER 31

‫ ע וש‬1-21(‫רה‬

261

(mentioning

the same

locality), hence 10 verses (with v. 21 there begins a new Seder in Minor Prophets). C19 also lists Ob. v. 1, but its length is not given by Abrahams. H and S tally by means of the italicized words, in addition to the: Aggadic connection between the two by reason of Esau being taken as the personification of hated Edom (identified later with Rome). Esau was marching with 400 men to meet Jacob, as if intending to fight with the latter (cp. Gen. 32.7 ff.). In contrast, the initial v. of H reports that ‘‘we have heard a message from the Lord, and an ambassador is sent among the nations: Arise ye, and let us rise up against her (Edom) in battle’. A different H is listed in the Kerobah of the early Paitan Simon Hakkohen b. Megas (Zulay’s List), viz. Is. 21.11: ‫אשמ‬‎

‎‫מה מליל‬

‫שומר מה מלילה שומר‬

‫שעיר‬ ‫מ‬

‫דומה אלי קורא‬,

ylbaborp

extending to .‫ט‬‎ 17+22.21—23 (10 verses; 22.23 forms the beginning of a new Seder in Isaiah).?7? Here there is only the verbal tally by means of ,‫ריעש‬‎ but already R. Meir applied this verse to Rome,?* which application apparently was in the mind of those who chose this H to our S. According to the Yer. version of the famous Aggadah, attributed to R. Simon b. Yohai, about the Shekhinah accompanying Israel into exile, Is. 21.11 is cited in connection with the banishment to Rome.??? This will account for the selection of this H to our S. There is a fragment of Yannai’s Kerobah to the present S, but the indication of the initial v. of H is missing (Zulay’s List;

see now his ed., pp. 44-47). in GS, 111,46-7, No 10.

To the present S cp. also the Piyyut

2707 The same H is listed to 5 54 (infra, p. 411) where also the ending at 22.23 is indicated. But to this S the above Paitan Simon Hakkohen b. Megas had a different H, viz. 2 K. 19.35 ff. (ibid.). 2 Yer. Ta‘an.

64a, top: ‫אשמ‬‎ ‫ר"א אנינח הירב יברד והבא ורפסב לש 'ר ריאמ בותכ‬

‎‫ רומי‬RVD ‎,‫דומה‬. Jerome also mentions this reading: Quidam Hebraeorum pro Duma Romam legunt (cp. Briill, Jahrbiicher, 1, 236). Of course this so-called

reading was by means of ‫ירקת‬‎ .‫לא‬ 22 Yer., ibid.: ‫המ‬‎ ‫'מעט ילא ארוק ריעשמ רמוש‬, ‫ןהמע המ‬, ‫ ימורל תלגו הניכשה‬1d) ‎'‫מליל וכו‬. 98, note 2.

tuobA eht stnairav fo siht hadaggA ees ,rehcaB .gA .0

,.nnaT ,II

262

THE TRIENNIAL

STRUCTURE

CYCLE

OF HOMILIES

1. Y Sermon. After a section in TB, Wayyishlah, in comment on the present S ($§1—7), there is found in §8 the following item:

‎‫וניבר מה" פימן נתן ר' יוסי בן קיסמא לתלמידיו שהיוי? מטיילין‬: ‎‫בן דוד‬

‫ אימתי‬,)‫רבי'= רבינו‬

:‫(ציל‬

‫רביו‬

?TD ‎'‫לו לר‬

‎)‫ ממני‬:‫ אתם תבקשו ממנו (צ"ל‬,‫אם אני אומר לכם‬ ‎,‫ יבנה ויפול‬,‫הרי השער הזה יבנה ויפול‬

‎‫מבקשים‬ ayaa)

:‫אמר להם‬

*‫אמרף‬

‫ילמדנו‬ .‫בטבריא‬

YoY ‎'‫ אמר להם ר‬.‫בא‬ dea

dn ‎‫אמרו‬

.‫אות‬

rov ‎'‫ אמרו לו רבותינו לר‬.‫ואין מספיקין לבנותו עד שבן דוד בא‬ ‎‫לדם‬

‫ונהפכה‬

)emes ‎‫תהפך‬

‫פמייס‬

‫הרי מערת‬

:‫להם‬

‫אמר‬

.‫אנו אות ממך‬

According to the version of the story here, R. Yose 0. Kisma was asked by his disciples as to when the Messiah would come. Before answering he stipulated that they should not require from him a ‘sign’ (miracle) in verification of his reply. They accepted the stipulation whereupon he stated that a certain gate would be erected and then collapse a number of times with the result that it would not be restored till ‘the son of David’ would appear. However, ‘our Rabbis’ asked for a ‘sign’, and R. Yose foretold that ‘the cave of Paneas (Baniyas) would turn into blood’ (viz. the stream emerging from the cave and forming one of the sources of the Jordan).?7° Thus it happened according to this report. The same story is found in Sanh. 98a, bottom,?”7 wherefrom it is evident that the disciples asked for

2733 Rather read: .‫הזיא‬‎ 274 Read: ‫ויהשכ‬‎. 25 Before ‫ורמא‬‎ there should be inserted the usual formula of the Y answer:

‎‫כך שנו רבותינו‬ . 26 Cp. G. A. Smith, The Histor. Geogr. of the Holy Land, 22nd ed., 472 ff. Cp. further B. B. 740: ‫סיימפ‬‎ ‫ תרעממ‬xxv ,‫ןדרי‬‎ and see Horowitz, ‫לארשי‬‎ ‫ץרא‬ ‎‫ ושכנותיה‬,I, 339.

277 The detail ‫אירבטב‬‎ ‫ ויהש]כ[ ןילייטמ‬is missing there, and from the context it would rather appear as if R. Yose was visited by his disciples before his death and thus was asked about the time of the Messiah; hence the continuation there (after ‫םדל‬‎ (‫ וכפהנו‬recording his statement at his demise: ‎'‫בשעת פטירתו אמר להן וכו‬. ,revewoH siht tniop tonnac eb desserts oot ,hcum since the story may have combined 2 items of different times. R. Yose b. Kisma died during the Hadrianic persecutions (see ‘A.Z., 18a); it is significant

GENESIS:

SEDER

31

263

the ‘sign’ after agreeing not to do so; hence here too probably

for: ‫יסוי‬‎ ‫ ורמא ול וניתובר 'רל‬read: ‫יסוי‬‎ ‫ ול וידימלת 'רל‬.‫ורמא‬ This Y topic has puzzled scholars. Buber (note 26) contesses to not knowing its connection with the section here to our S, and suggests that ‘perhaps a whole passage has fallen out after the introductory formula ‫וניבר‬‎ 11705’.

In GS, I, 484, No.

13, the item is transferred to Gen. 33.14 and a Halakhah is suggested (Tos. “A. Z. 3.4 and parallels) wherein this v. is cited. But the whole theory is hardly likely as it presupposes a S that began at Gen. 33.14 for which there is not the slightest evidence elsewhere. The whole method of transposing homilies from one

place to another has been shown to be unwarranted (cp. above, notes 92, 111, and 155).

The above Y item has to be explained

in connection with the present S. That it is of an Aggadic nature, is no criterion against its genuineness since there are similar cases (above, p. 233). In view of the Messianic interpretations of Is. 21.11-12 (cp. Yer. Ta‘an. 64a, ER, c. 18, end), the Y topic in TB, §8, about the signs of the Messiah should be

connected with the second H from Is. 21.11 ff. The homilist probably utilized ‫אתא‬‎ in v. 12 in the meaning of mx, Aramaic ‎‫אתא‬, hence the beginning of the Y question:} 9° ‫ס‬‎ ‫ל"צ( )הזיא‬: ‫המ‬ ‎'‫נתן ר' יוסי וכו‬. ,revoeroM fi .R esoY derrefer ot a niatrec etag ni Rome (see note 277, end), then there was still more connection with the initial v. of H because ‫המוד‬‎ was Aggadically taken to denote Rome (see above, p. 261). However, the item in TB, §8, is greatly curtailed; after citing the story of R. Yose b. Kisma and his disciples, there is missing the further development of the homily so as to link it up towards the end with the initial v. of S (Gen. 32.4). Instead there is a continuation which leads down that there, too, he is visited

before

his death

by R. Hanina

b. Teradyon

‎)‫ (כשחלה ר' יוסי בן קיסמא הלך ר' חנינא בן תרדיון לבקרו‬tsuj sa ti dluow raeppa morf the context of the account in Sanh. Rashi (in the uncensored editions) explained ‫הזה‬‎ ‫ רעשה‬as being in Rome ‎)‫ שברומי היה אותו שער‬,‫ של רומי‬,‫(השער הזה‬. diD eh evah hcusa gnidaer ni sih ,txet viz. ‎‫ השער הזה של רומי‬dna did ti refer ot eht hcrA fo ?sutiT ,revewoH fi eht detail of R. Yose’s conversation with his disciples taking place while walking in Tiberias be correct, then this gate was probably there (cp. also Buber’s note 26 to TB, §8).

264

THE TRIENNIAL

CYCLE

to Ob. v. 1, with which verse the other 11 began.?”* No further homilies, based on the H from Is. 21.11 ff., are to be found in the available sources, except for one possible item (infra, .‫כ‬‎ 267-8). Thus this H to our S seems to have been of limited vogue, especially as it served also to S 54 (cp. note 270). The Y topic to the H from Ob. has not been preserved. The item in the Geniz. excerpt (infra, H. pt., p. 79-80) is unfortunately defective at the commencement, with the Y question and answer missing. Where the text starts we have the Aggadah concerning Isaiah’s consecration in order to illustrate the point that the righteous are more powerful than the ministering angels. Likewise Jacob was superior to the latter and even employed them as his messengers to Esau. Herewith there is a return to the initial v. of S concluding the first stage of this Y sermon. Now this whole Aggadah is also found in T, §2, forming

a Pet. on Joel 2.11: ‫השוע‬‎ ‫'הו ןתנ ולוק ינפל וליח יכ בר והנחמ יכ םוצע‬ ‎‫ כי גדול יום ה' ונורא מאד ומי יכילנו‬772.7291 tI suht smees taht ni eht Geniz. fragment this Pet. was woven into the first portion of this Y sermon (see also infra, pp. 275, 285, and 366), whereas in T it followed naturally as the continuation of the former which contained the Y topic with its question and answer. One could tally this Pet. verse with the H from Ob. which contains a reference to a host going to war against Edom (v. 1: my ‫המוקנו‬‎ ‫ומוק‬ ‎‫ ;למלחמה‬cp. also v. 8: ‫'וגו‬‎ ‫ אלה םויב אוהה‬as compared to ‫לודג‬‎ ‫יכ‬ ‎"‫ ה' וגו‬vo ni leoJ .)11.2 ,revewoH morf rehto ,seilimoh ot eb -sid cussed farther on, a still third H becomes evident, viz. Joel 4.13: ‎'‫ש ל חח ו מגל וגו‬, gnitcatnoc htiw eht laitini .v fo S .neG( )4.23 yb

means 4.13

of the verb nbw. to

21+Amos

This H probably extended

1.11-12

(11

verses),

several references to the punishment of 28 ‎‫שנ' חזון‬ ‎"‫ה' וכו‬

‫כה אמר‬

and

from Joel

thus

contained

Edom =Esau

(Joel 4.19

,.‫ן‬.‫י‬ .‫מנהנ‬ ‫ כשיראה הקב'ה מעשיה ויקום ויפרע ממ‬yw ‎‫אוי למלכותו של‬ ‫עובדיה‬.

ehT

elohw

tneuqesbus

egassap ereht si osla ,dnuof fo

course in a variant form, in AB, c. 56, headed Nebiim and listing Ob., v. 1, as the beginning of H (see infra, p. 268). 79 It is cited as from Yel. in YHM to Is. (ed. Spira, .‫כ‬‎ 56) and also to

Joel (ed. Greenup,

p. 6). The ending: ‫ןחלשו‬‎ ‫ךרצוהשכו לטנ תונחמ לש םיכאלמ‬

wy ‫לצא‬‎ ‫ ותוחילשב‬is given in YSH ‫)ןורחא‬‎ ,‫ סירדנוק‬BHM, VI, 81, No. 22), also from Yel., in a somewhat different form: ‫אלו‬‎ ‫ושע‬, ‫היה שקבמ חולשל םיחולש לצא‬

‎‫ עמד ושלח מלה"ש‬,‫ מתייראים‬way ‎‫היה אדם רוצה לילך‬.

GENESIS:

and Amos

1.11-12).

With

SEDER

31

265

this H the above Pet. v. would tally

much better by reason of ‫'ה‬‎ ?01 ‫ יכ בורק‬and ‫גאשי‬‎ ‫'הו ןויצמ‬ ‎‫ ומירושלים יתן קולו‬leoJ( 41.4 dna .)61 esiwekiL eht txen .teP of Re judah+b. simon (19 83, TB)-$1, ‫יצמאמ‬‎ ‫ אל( רצב לכו‬, leading down to the case of Jacob who, ‘before allowing Benjamin to accompany his brothers to Egypt, began to pray: ‘And God Almighty give you mercy before the man’ (as in the initial v. of our S).348 The above Y topic has no point of contact with the H from Jer. 42.12 ff. Indeed the latter is in essence one of punishment ‎)‫ (פורענותא‬and not of ‘Consolation of Israel’, as is the usual feature of the TC Haftarot. A more appropriate H would be

1K. 8.50: ‎‫ורחמום‬

‫םתתנו‬‎ ‫ ךל לכלו םהיעשפ רשא ועשפ ךב‬won ‫רשא‬‎ ‫תחלסו ךמעל‬ ‫שוביהם‬ ‫לפנו‬ ‫לה חתמים‬, suht gniyllat htiw

Gen. 43.13: ‫שיאה‬‎

‫ינפל‬

‫םימחר‬

‫םכל‬

‫ ידש ןתי‬.‫ לאו‬Such

a H probably extended from 8.50 to 58-66 (10 verses).349 Now such a H would indeed supply also the starting-point for a Y theme concerning prayer (see 8.52: ‫תנח‬‎ ‫תויהל ךיניע תוחותפ לא ת‬

soy ‫תנחת‬‎

‫ ךדבע לאו‬and 8.54: ‫לא‬‎ ‫ללפתה‬

‫יהיו תולככ המלש ל‬

‎‫(ה' את כל ה תפ ל ה והתחנה‬. ,revewoH ti osla dedroffa a emeht about blessing God for providing food and the other good things 348 The end of TB, §14, is dislocated, but see Ms. Rome (Buber’s note 109)‫‏‬ hcihw sedulcnoc ‫‏‬htiw 50> ‫ ואל שדי יתן‬,‫ שקרינו) בענין‬:‫ ממה שקראו (יותר נכון‬,‫מנין‬ .‫ םימחר‬In T, §10, middle, the first half of this Y topic is missing, and instead‫‏‬ boJ 91.63 si decudortni sa a ‫‏‬:.teP ‫ זש"ה היערוך שועך לא‬,‫ד'א ואל שדי יתן לכם רחמים‬

:‫ אמר הקב"ה‬.‫ א"ר אלעזר לא תהא בוסר בשעת הרוחה שלא להתפלל‬,‫בצר וכל מאמצי כח‬ :‫כשם שאני זקוק להוריד גשמים וטללים ולגדל צמחים להחיות הבריות (בדפוסים הראשונים‬

SIR“

‫‏‬esA[

‫ ההא וקוק להת פ ל ל" לשגי‬.‫‏ כך‬namiaC .‫לגדל צמחים ‏ לתחי"ת‬

‫ ישעמ "וכו‬.‫ ןיעמ‬Here the transition is in the reverse, viz. from prayer to blessing.‫‏‬ 34 At v. 58 there begins a new Seder in Kings, but according to Or. 2500 (see Margoliouth, Cat. of Hebrew Mss. at British Museum, 1, 269a) the Seder began at v. 57.

GENESIS:

SEDER 40

325

of life. First there is the blessing of Solomon: ‫רשא‬‎ ‫ 'ה‬4172 ‎'‫ נתן מנוחה לעטו ישראל ונו‬.)65.8( ,nehT ni eht trap deppiks ni siht suggested H, there is a description of the celebration of the opening of the Temple, with the Hag (Tabernacles)3° lasting then for 14 days (8.65); of course there was on that occasion a great deal of feasting and carousing. The concluding v. (66)

states: ‫הבוטה‬‎ ‫ םהילהאל םיחמש יבוטו בל לע לכ‬1959 ‫רביו וכ תא ךלמה‬ ‎‫אשר עשה ה' לדוד עבדו ולישראל עמו‬.

suhT ni noitidda ot eht Y cipot

about prayer, which could be based on this 11, another one about the benedictions before and after eating was introduced. However, the latter too is connected towards the end with the theme of prayer in order to link it up with the initial

v. of S. The

|

continuation

is found

32.6: ‫אוצמ‬‎ ‫לכ דיפח ךילא תעל‬

in the homily

‫פל ל‬

‫תי‬

introducing

Ps.

‫זאת‬‎ Sy, which v. would

tally with either of the above 2 Haftarot (viz. Jer. 42.20 or 1 K. 8.54); this homily is given in a full form in TB, §15, but in T, §10, beginning, it is different and truncated (cp. also Buber, ‎‫מבוא‬, p. 167). In T, §10, middle, Job 36.19 is introduced as a Pet. (see note 348), but this v. yields no point of contact with either H and indeed does not figure as a Pet. in TB, §14, end. There is further an Aggadah (TB, §16) on Ps. 94.12: ‫רבגה‬‎ ‫ירשא‬ ‎‫אשר תיסרנו יה ומתורתך תלמדנו‬, gnilaed htiw eht cipot fo gnireffus ‎‫ ו סבוה שו‬21 ‫ |) המה‬,01S ,eiddim "osla -Y noitatic ni ¥ ,TI No. 171). The latter topic is linked up with the comment on ‎‫ ואל שדי‬.neG( )41.34 ni eht :gninaem doG‘‘ lliw yas ot ym -fus

ferings: Enough!”

(TB,

§16: ‫םכייד‬‎ ‫רמאי ירופיל‬

.(‫לַא‬

Ps. 94.12

forms also the Pet. of R. Hanan of Sepphoris in GR, c. 92.1, which Pet. has already been partially applied in c. 40.2 to Gen. 12.10 (S 10a, above, p. 103). As pointed out there, the Aggadist had in mind also the following 2 verses (Ps. 94.13-14( ,and since

v. 14 reads: ‫בוזעי‬‎ ‫ יכ אל שוטי 'ה ע מ ו חנו ל ות אל‬there is a good tally with ‫תש‬‎ 11 1 6 8.51): sys naa no ‫חנו‬‎ ‫יב ךמיע‬ 359 The Hag was the occasion for beginning to insert in the 2nd benediction of the ‘Amidah ‫םשגה‬‎ ‫( בישמ חורה דירומו‬see M. Ta‘an. 1.1), hence the allusion in the Y topic ‫בישה‬:(12,%14)‎ ‫םימשג לו‬ ‫ה"בקה םשכ ינאש קוקז ל דירוה‬: ‫רמא‬

‎‫ולהוריד טללים‬

‫ ר וחות‬.pc( osla ,T ,01§ ,evoba eton .)843

326

THE TRIENNIAL

CYCLE

‫ םירצממ ךותמ רוכ לזרבה‬,‫ תאצוה‬thus bringing to an end the suffer-‫‏‬ sgni fo learsI ni tpygE .pc( ‫‏‬osla 75.8: ‫?‏ ואל יטשנו‬yrav ‫אל‬. ( Finally there is the peroration in TB, §17, end: ‫ידש‬,‎ ‫א"ד לאו‬

]

‫תיו‬‎ [‫םימחר 'נש‬, ‫ל"צ( )םכתולגבו ןתי םכל‬: ‫לארשיב םתולגבו‬, ‫רבדמ‬

‎‫קה מ‬ ‫שבל ה םיותהלים י‬ ‫ה‬ ‎‫ה' על‬

‫וכלי‬

‫םה לפנ‬

‫הו‬ ‫ל‬

‫את כ‬

‫ שנ' ובאו ורננו במקום ציון ונהרו אל טוב‬,‫באותה שעה נאמר שירה‬

‎)‫ י"א‬,‫ ועל תירוש ועל יצהר ועל בני צאן ובקר וגו' (ירמיה ל"א‬.ty

esehT

verses are clearly cited by allusion to H from 1 K. 8.50 ff. Thus

Ps: 106/46 tallies with

cine ‫כר‬‎ ‫ שא‬Ye 2 “Bam ae) eon

(1 K. 8.50), whereas Jer. 31.11 links up with the concluding v.

(1K. 8,66); Sn Moreover,

oR

mvp

AYR

Soe

‫ילכולע‬‎ ‫ בל‬sini ‫םיחמש‬‎

the flocks of sheep and cattle allude

to the large

number of these offered up on the occasion of the dedication of the Temple (1 K. 8.63), and the large supply of ‘corn, wine and oil’ may have been meant by the Aggadist as a reminiscence of the Y topic concerning the benediction of God for vouchsafing food. 2. Other Homilies. In GR, c. 92.1, there are the Petihtot on Ps. 94.12 and 32.6 respectively, discussed above. There is also (c. 92.3) the comment of R. Josh. b. Levi linking up the initial v. of S with Ps. 106.46 which comment has been woven into the above peroration.— In MHG,

I, 643-44, there is a long homily

on Job 22.25: ‫ךל‬‎ ‫ ידש ךירצב תופעותו ףסכ‬,‫ היהו‬concluding with an item germane to our 5 here: ‫היה‬‎ ‫)ירקת‬, ‫ךירצב ךיִדצב ןיעכ( לא‬, ‫א'ד‬

‎‫ אמר‬.‫ הה"ד קרוב ה' לכל קוראיו‬,‫ אותך ונעשה בצדך‬yna ‎‫מתפלל לפניו והוא‬ ‎‫ אף אני איני מתפלל על‬,‫ והואיל ואל שדי בצדי ובצדיהון דאהבתי‬. . . ‫יעקב‬

‎‫ לכך נאמר ואל שדי יתן לכם רחמים‬.‫בני אלא באל שדי‬.

ereH ew .evah

again the theme of praying with which both Y topics deal (the first one entirely, and the second towards the end, above, p. 325). Now in order to correlate Job 22.25 with H, it is evident that the following verses have to be included, especially 22.27: ‫ריתעת‬‎ ‎'‫אליו וישמעך ונו‬, sa si deedni suoivbo morf eht dnert fo eht :ylimoh

‘pray before Him, and He will answer you and be on your side.’ In this manner there is a ready point of contact with H from 1 K.

8.50 ff., viz. with v. 52: ‫ךילא‬‎ ‫ םהילא לכב םארק‬.‫עומשל‬ Next, the section to our S in AB, cps. 73-75, is to be discussed. Ch. 73, headed Torah, introduces first Ps. 139.6: ‫האילפ‬‎ ‎‫) לא אוכל לה‬wan ‎‫ ממני‬,yn hcihw smees ot evah a yllat htiw

GENESIS:

SEDER 40

‫רש‬‎

1 K. 8.60: ‫'וגו‬‎ ‫( ןעמל ד ע ת לכ ימע ץראה‬this in the part skipped in H).

There follows an item on Ps. 32.6, which has been cor-

related above.

In the conclusion of the ch. 1 K. 8.50 is cited

explicitly (the Ms. of AB, see Buber’s note 5, quotes instead Ps. 106.46, which v. too tallies with the former verse). Thus AB also presupposes the H from 1 K. 8.50 ff., as is the case with the other homilies discussed before. But ch. 74, headed Nebiim, lists Jer. 2.4, as if meant as a different H! Now, as shown above (p. 319-20), cps. 71 and 74 have been displaced with the former belonging to our S and the latter to the pevious S (No. 38a). Accordingly we have to consider here c. 71 which lists as a supposedly other H Is. 49.14: ‫ינחכש‬‎ ‫ ןויצ ינבזע 'ה 'הו‬.‫ רמאתו‬Such a H would have consisted of 49.14-23 (10 verses). Since in v.

21 we read ‫הדומלגו‬‎ ‫( ינאו ש כ לו ה‬cp. also v. 20: ‫ךילוכש‬‎ 22), there would be some tally with the initial v. 01 S (Gen. 43.13) ‫ידש‬‎ ‫לאו‬

‎‫שכלתי‬

‫שכולתי‬

‫ ואני כאשר‬. . . ‫יתן לכם רחמים‬.

,revewoH sa a

rule the beginning of the H has to tally with 5 and not a later verse

therein.

It would

rather

seem

as if the listing here of

Is. 49.14 is really a reflection of the H v. from

‎‫ואל יטשנו‬

1 K.

(8.57):

‫אל יעזבנו‬, ecneh eht tnialpmoc fo noiZ taht eht‘

Lord has forsaken me and forgotten me’. In connection with Is. 49.14 we have in c. 71 comments respectively on Ps. 137.5:

nn ‫םילשורי‬‎

‫ח ך‬

‫ אכש‬oN, on Jer. 5.7: ‫ינובז‬‎ ‫ ע‬,‫ ךינב‬and on Ps.

77.6 ff. leading down to v. 11: ‫לא‬‎ min ‫ח‬‎ ‫ ש כ‬.‫ ה‬The whole ch. has hardly any bearing on the topic of our S, except that the reunion of Jacob with Joseph/after a lapse of 22 years is mentioned (ed. Buber, p. 139, bottom), which really belongs to the next S (No. 41). Finally there is AB, c. 75, headed

76.1-2:

‫ומש‬‎ ‫לארשיב לודג‬

Ketubim,

‫הדוהיב םיהלא‬

‫דוג ע‬

which lists Ps.

. . . ‫תוניגנב‬

.,‫חצנמל‬

Apparently this Ps. was the Mizmor for the Sabbath on which our S was read (and also for the next 2 Sabbaths, see cps. 78 and 81 to be discussed farther on). Here apparently the connection is established by means of 1 K. 8.60: ‫ימע‬‎ ‫ןמל ד תע לכ‬

‎‫ עוד‬pr ‎‫ הארץ כי ה' הוא האלהים‬siht( ni eht trap deppiks ni ,)H Hence

the comment

here in c. 75 on

Deut.

4.35: ‫תיארה‬‎ ‫התא‬

‎‫ מלבדו‬my pr ‫םיחלאה‬‎ ‫ יכ 'ה אוה‬ny, leading down to the conclusion: ‫ץראה‬‎ ‫ יכ האלמ‬ww ‫םלועה‬,‎ ‫התואמ העש עדותנ ומש לש ה"בקה לכב‬

328

THE TRIENNIAL CYCLE

‫ הע תא 'ה "וג‬.‫ד‬ tends to verify the 1 K. 8.50 ff. which Genizah lists of TC

Thus the analysis of the section in AB again‫‏‬ correctness of the above suggested H from‫‏‬ seems to be older than the one given in the‫‏‬ Haftarot, viz. Jer. 42.12 ff.‫‏‬ SEDER 41

‫בי אדני ידבר נא עברך דבר באזני‬ '‫אדוני וגו‬, Gen. ‫‏‬.81.44

Haftarah: ‎‫אליו‬

‫ויא מר‬

‎'‫כלב בן יפונה וגו‬, .hsoJ

‫ויאמר‬

‫יהודה‬

8921

wari‫‏‬

nadaS ‎‫אל הושע‬

‫יהודה‬

‫בני‬

‫ויגשו‬

51-6.41 01( ;sesrev os B ;)04 htiw eht tsal

v. there begins a new Seder in this Biblical book. C 3, as described by Abrahams, has on fol. 2a (after a lacuna) Josh. 14.9-13 (in FS, p. 79, 14.12-13 are given). The fragment needs reexamination; probably 13 is a lapsus calami for 15 which v. is quite an appropriate ending and is also marked as a new Seder, a characteristic feature for the conclusion of a H of TC. Also Yannai’s Kerobah to our S (Zulay’s List, see now his ed., p. 64, 1. 34) has the indication of Josh. 14.6 as the initial v. of H. But the Kerobah of Simon Hakkohen b. Megas (ibid.) lists 1 K. 18.36: ‫איבנה‬‎ ‫ יהיו תולעב החנמה ו שגי והילא‬as such, corresponding to the custom evident from AB, 6. 77 (see infra, p. 333). The Pal. Targum (see the version in Kahle, M.d.W., II, 21-22) weaves in Aggadic embellishments to Gen. 44.18 indicating the beginning of a S here. The H tallies with S by means of the italicized words. STRUCTURE

.1 Y Sermon. :‫כך שנו רבותינו‬

OF HOMILIES

T, Wayyiggash, §1:‫‏‬

.‫לשלם‬

‫בושחו חיים‬

‫ער‬

‫הו‬

‫אטחה‬

‫ילמדנו הבינה‬

:‫היגש יהוהה‬

‫ האומר הלוהו ואני‬,‫ר' שמעון בן ננס אומר איזה הוא ערב שהוא חייב לשלם‬ .'‫ וכו‬3*.‫נותן לך ונשא ונתן ביד הערב חייב‬ 3st ‎‫ לשלם‬in question and answer is missing in the first 2 editions.

This is

based on M. B. B. 10.8, end: ,463 ‫'מע‬‎ ‫ב"ב‬, ‫ס"ד‬, (‫בייח רמא ול ןייע‬, ‫אלא והזיא ברע אוהש‬ ‎‫ אמונתו וולהה‬wyb( ‎:‫ על (בכ"י מינכען‬way ‎,‫ הלוהו ואני נותן לך חייב‬:)'‫הערה ת‬. ehT -resni tion here: ‫דיב‬‎ ‫ אשנו ןתנו‬is difficult (see the commentary ‫ףסוי‬‎ yy where the explanation is forced, and so also in GS, I, 467, No. 36). It seems to me to

GENESIS:

SEDER 41

329

This Y topic has no point of contact with H. To argue that the Aggadist proceeded here from Gen. 44.32: ‫תא‬‎ ‫יכ ךדבע רע ב‬ ‎‫הנער מעם אבי‬,53 hcihw .v si trap fo ruo ,S dluow eb ni ecnaifed

of the technique of the Yel. preacher, by now abundantly demonstrated from the preceding items, to find throughout in the corresponding H the starting-point for the introduction of the particular Y theme. It may be taken for granted that in the present case there was no deviation from this general procedure. Hence we have to posit another 11, viz. Jer. 30.21: 7m ‎‫ערב את‬

‫כי מי הוא‬

‘aoe

‎‫א לי‬

‎‫הודה‬

‫אליו‬

? ‫א ל‬

‫ונגש‬

‫והקרבתיו‬

‫יצא‬

‫מקרבו‬

‫ומושלו‬

‫אדירו ממנו‬

‫לבו ל גשת‬, suht gniyllat htiw eht laitini .v fo :S .riw

woN ni

‎‫ערב‬

‫ פיכי מי הוא‬ereht si eht -er

quired allusion in H to the Y topic about a guarantor, such as indeed Judah, figuring so prominently in the story of S, was. This 11 probably extended from 30.21 to 31.5 ‫)רהב‬‎ ‫וארק םירצונ‬

‎‫(אפרים‬+91

)‫פרים‬ ‫ יקיר לי א‬,)naJ suht 11 sesrev htiw( eht

last v. there begins a new Seder in Jer., according to Ms. Brit. Mus., Or. 1473, Cat. Marg., I, 104b—105). And now for the analysis of the Y sermon. After the answer concerning the liability of the guarantor, the continuation is COMMU Pts

‫נאו‬‎

‫הל‬

by ‫ותוא‬‎

epee

meta

mim ane

min

‫;בהעה‬‎

amy

oun

een

‎‫;שיבנו אליך‬ ‫ א‬siht si tcerrocni ecnis nebueR dias os .neG( 453.)73.24 No doubt for ‫רמאש‬‎ there should be ,‫רמאנש‬‎ but before it some sentence has fallen out, viz. the homilist recapitulates the story be a later gloss to denote that 8 ‫ןינק‬‎ was effected with the guarantor (see B. B. 176a, bottom, b top) by means of the symbolism of handing over a certain article (cp. ‫רדוס‬‎ (‫ןינק‬. 23 .pC osla .B .B

‫‏‬:b371 ‫אנכי אערבנו‬

‫דכתיב‬

,‫רב הונא מנין לערב דמשתעבד‬

‫אמר‬

'‫מידי תבקשנו וכו‬.

35 This word

also served above, p. 92-3, as the starting-point for the Y

theme concerning ‘Erub. 3 In GS, I, 467, .‫א‬‎ 36, it is suggested to read here instead ‫יתא‬‎ ‫החלש רענה‬ (Gen. 43.8), in accordance with Sheeltot, Mikkés, No. 31. I really do not

understand

why recourse

had to be taken

to Sheeltot where there is only

reproduced the passage in B. B. 173b (with a slight variant, see ‫הלאש‬‎ ,‫קמעה‬ a.l., note 2); moreover would not Gen. 43.9: ‫ונשקבת‬‎ ‫ א רע ב ונ ידימ‬DI have been a better inference for the previous statement: ‫הז‬‎ ‫ב‬, ‫ימו היה הז ה רע‬

‎‫ ?יהודה שאמר‬,revewoH rehtien .v dluow evres ereh yna esoprup esuaceb fo the following ‫םכמע‬‎ ‫ רמאיו אל דרי ינב‬which was Jacob’s answer to Reuben (Gen. 42.38) and not to Judah!

330

THE TRIENNIAL

CYCLE

leading down to Benjamin’s going to Egypt in company with his brothers. First Reuben asked that he be entrusted to his care, but Jacob refused (Gen. 42.37-38( ; the phrase ‫ןוסא‬‎ 1787p) is the occasion for the remark: ‫תעשב‬‎ ‫ גרטקמ‬... ‫ןאכמ התא דמל‬ ‎‫הסכנה‬. Thereupon we miss a passage to the effect that, subsequent to Jacob’s refusal, Judah became the gurantor for Benjamin’s safety (Gen. 43.8-9(. The latter thus joined his brothers in their journey (13) ‫ויחא‬‎ ‫ ןימינב םע‬77). When he stood incriminated upon the discovery of the goblet in his sack, the other brothers turned away their faces as if it was not their responsibility. However, Judah, the guarantor, took up the issue with Joseph.355 Herewith there is a return to the initial v. of S, thereby completing the first portion of the Y sermon. The continuation is found in T, §2, introducing a verse from

the Hagiogr. (Prov. 6.1): ‫ךערל‬‎ ‫תב‬

‫ רע‬ox ‫ינב‬‎ which v. tallies

with ‫ברע‬‎ in the initial v. of H (Jer. 30.21). The homily there is truncated at the end and the germane theme that the other brothers were silent while Judah exerted himself on behalf of Benjamin, because of his special responsibility as guarantor, is only lightly touched upon. However, in TB, §4, this theme is more fully developed. In YTT, No. 176, beginning, this homily (cited as from Yel.) also reads differently from the version in T. Prov. 6.1 is employed further as the Pet. in GR, c. 93.1, and in JTS Ms. There follows in T, 83, the item on Prov. 30.30: ‫שיל‬‎ ‎‫ישוב פפני כל‬ ‫ גבור בבהמה ול‬hcihw smees ot evah a tniop fo contact with the H v.:'7 ‫ףא‬‎ ‫בושי ןורח‬ ‫( ל א‬Jer. 30.24). This introductory v. is applied homiletically to Judah personified as a lion (Gen. 49.9); it is also woven into the Aggadah in TB, §3, end (cf. further the Midrashic passage incorporated in Yannai’s Kerobah to our S, infra, H. pt., p. 84). Likewise in the Yel. %3 ‫ ויגש אליו יהודה‬,]‫ ממה שקרינו בענין‬,‫ [מנין‬,‫ הערב‬,)‫ כנגד יוסף‬:‫ כנגדו (היינו‬TDY‫ומי ‏‬. nI ,GHM ,I ,956 ,mottob eht elohw egassap ni T ‫‏‬morf( ‫ זה‬,‫ומי היה זה הערב‬ ‫”) "וכו‬7717 is in a different form which may resemble more the original phrase-‫‏‬ ygolo fo eht Y :ylimoh suht gniknil pu yltcerid ‫)‏‬htiw ‫ואיזה זה שערב ונזקק לשלם‬ ‫ונברעא ךכיפל אל שגפתנ דגנכ ףסוי‬. ‫אש רמ יכנא‬ ‫הדוהי‬, ‫ הז‬,(the Halakhic topic‫‏‬

‫ לפיכך‬,‫ שאני ערב‬,‫ מאי איכפת להון לאחי שראשי בתוך הסירה‬:‫ אמר‬.‫בשביל בנימין אלא הוא‬ ‫ הדוהי‬yds‫ןינעב שגיו ‏‬, ‫ןינמ הממ ונירקש‬, ‫וליבשב‬. ‫ שגפתמ‬.‫ינא‬ (infra, 11. pt., p. 339),‫‏‬

Cp. further YTT, No. 176‫‏‬

GENESIS:

SEDER 41

Boil

passage to our S (cited in YSH, ‫ןורחא‬‎ ,‫ סירדנוק‬Jellinek, BHM, VI, 83, top) Judah’s courageous stand before Joseph is illus-

trated by this v. ‫היראכ‬,)‎ ‫ףסוי ינפמ לשמנש‬, ‫הדוהיו אל שקב ףינחהל תא‬ ‎‫? מפני כל‬wa ‎‫ גבור בבהמה לא‬dw ‎‫** (וכתיב‬5. nI ,T ,3% ,elddim erehtsi

also cited Prov. 16.14: ‫הנרפכי‬‎ ‫ ח מ ת ךלמ יכאלמ תומ שיאו םכח‬which is interpreted Aggadically as referring to Judah’s anger and Joseph’s wise restraint. The introduction here of this v. is again due 60 the Hay. (Jer. 30:23) = ‫"וגו‬‎ ‫ האצי‬Fb GIA .‫הנה‬‎ In T, §4, beginning, the struggle between Judah and Joseph (Ephraim) is depicted to continue till the coming of the Messiah when it will cease, in accordance with Is. ‫ם‬:11.13‎ ‫הרסו תאנק א פ ר י‬ ‎'‫וצוררי יהודה יכרתו אפרים לא יקנא את יהודה וגו‬. sihT oot si detcelfer ‎‫ הו‬teht ‎‫) תפ ו אי‬513 )piD SAO ameN ‎.‫ נוצרים‬,pN eio ‎‫ נוצרים) ונעלה ציון אל ה' אלהינו‬smees ot evah neeb nekat -imoh letically as ‘foemen,’ the former rivals of Judah in the territory

of Ephraim, who will now be ready to go up to Zion (Jerusalem) to join Judah in common worship of God). There is further introduced in T, §4, middle, Koh. 7.19: ‫הרשעמ‬‎ ‫ םכחל‬nyn ‫המכחה‬‎ ‎‫של יט ים אשר היו בעיר‬, hcihw .v sah osla a labrev tniop fo -noc tact with Jer. 30.21: ‫אצי‬‎ ‫ ול וברקמ‬.‫ שומה‬Finally there is the

peroration (T, §5, end): ‫היכב‬,‎ ‫םשכו אלש סייפ ףסוי תא ויחא אלא ךותמ‬

‎‫ שנ' בבכי יבואו ובתחנונים‬,‫ מתוך בכיה הוא גואלם‬,‫כך כשיגאל הקב"ה את ישראל‬ ‎'‫אבילם וגו‬. ehT tsal .v detic .reJ( )8.13 si ni eht trap deppiks ni H (above, p. 329). Cp. also infra, p. 332. In TB the section to our S is quite different from T. No Y topic has been included. The first item ($1) is on Koh. 9.14-15:

‎‫עיר קטנה ואנשים בה מעט ובא עליה מלך גדול וסבב אותה ובנה עליה מצודים‬ ‎'‫ ומצא בה איש מסכן ומלט הוא את העיר בחכמתו וגו‬,‫גדולים‬. esehT sesrev are applied homiletically to several themes, leading down to that of Joseph and Judah’s altercation with him. The point of contact with H from Jer. seems to be in ‫לודג‬‎ ‫ ךלמ‬here as compared to ‫אצי‬‎ ‫ היהו ורידא ונממ ולשומו וברקמ‬in Jer. 30.21, and in

‎‫ ובנה עליה‬sa There

‎‫ידלנה‬

follows

derapmoc ot :3.13 ‎‫עוד אבנך ונבנית בתולת ישראל‬.5* )%2( the comment

on Prov.

20.5: ‫הצע‬‎ ‫ םיקומע‬OD

‫ב ל ב איש ואיש תבונה‬, hcihw .v seillat htiw

‎‫לו‬ ‫מזמות ב‬

356 Cp, also the homily on this vy. in MHG, I, 661. 354 For the homily on Koh. 9.14-15 to the next S, see ina p. 338.

332

THE TRIENNIAL

CYCLE

‫ ת תוננוב הב‬oon‫ תירחאב ‏‬Cer. .)42.03 In 3§ there is intro-‫‏‬ duced‫( דחא דחאב ושגי "וג ‏‬Job 41.8) which v. correlates by‫‏‬ means of‫ שגנ ‏‬with the initial verses of both 5 and H. The homily‫‏‬ in §4 on Prov.

6.1 ff. has been mentioned

before.

At the end‫‏‬

of §8 there seems to be a peroration different from the one in‫‏‬ T, §5, end (above, p. 331). Here the Aggadah is developed that‫‏‬ Judah started disputing hotly with Joseph and subsequently‫‏‬ turned to supplication ;357 likewise God, though having ‘a con-‫‏‬ tention with Judah’ (Hos. 12.3), will become merciful, in accor-‫‏‬ dance with Is. 57.16, and will restore Judea and Jerusalem‫‏‬ (Joel 4.20). These 3 verses woven in, are reflected by this H;‫‏‬ thus Hos. 12.3 as compared to Jer. 30.23, Is. 57.16 (and fol-‫‏‬ lowing verses) as compared to Jer. 31.1 ff., and finally Joel‫‏‬

:4.20 ‫ םילשוריו רודל רוד‬awn‫ הדוהיו םלועל ‏‬has its parallel in Jer.‫‏‬ 3.13: '‫ אבנך ונבנית בתולת ישראל וגו‬yT ‫‏‬dna 5.13: ‫ אל‬°17 ‫קומו ונעלה צ‬ ‫( ה' אלהינו‬Zion = Jerusalem).‫‏‬

2. Other Homilies. The above analysis has revealed the fact that the underlying H was from Jer. 30.21 ff., whereas the one from Josh. 14.6 ff. (above, p. 328) was not represented at all. It may thus be safely assumed that the latter is of late origin. Why the former was eliminated, cannot be ascertained. This H is also evident from the homilies in GR, c. 93. First there is the one on Prov. 6.1-3, mentioned before. There follows the comment on Ps. 48.5-7 which verses were introduced by reflec-

tion of Jer. 30.23 (also ‫םיכלמה‬‎ has its parallel in ‫ולשומו‬‎ . . . ‫ורידא‬ in Jer. 30.21). Then Job 41.8 is cited, but with an application different from TB, §3. In c. 93.3 the homily is on Prov. 28.11: ‎‫על אפניו‬ ‫דבור‬ ‫ד בר‬, hcihw dluow yllat htiw .reJ :9.13 ‎‫שמעו‬ ‎'‫ד בר ה‬. ehT meti no .vorP 5.02 sah neeb detalerroc .evoba There is further introduced (c. 93.5) Amos 9.13: ‫םיאב‬‎ ‫הנה םימי‬ ‎"‫נאום ה' ונגש חורש בקוצר גו‬, gnidroffa a tniop fo tcatnoc yb means of the verb wy] with both S and H. Inc. 93.7 there is the comment on Koh. 7.19 (introduced by the formula: ‫הרמאנש‬‎ ‫וז איה‬ ‎‫ (ברוח הקודש‬sa ot hcihw .pc ,T 4§ ,evoba( ‎‫כ‬. .)133 yllaniF ereht is the peroration 387 ‎‫תחנונים‬ (Jer. 31.8).

‫ודברת‬

at the end sah na

of c. 93 (as above,

ibid.).

This

noisulla ot eht .v deppiks ni :11 ‎‫ובתחנונים אובילם‬

GENESIS:

SEDER 41

333

whole section in GR emanates from the Midrash each portion of which to a given S commenced with the above formula (see infra, H. pt., p. 45).

The same

peroration is actually found in

the Genizah fragment (ibid., p. 88) forming a part of this very Midrash.— In MHG I, 663, there is a Pet. on Prov. 15.23: ‎‫ ש מ ח ה לאיש במענה פיו וד בר בעתו מה טוב‬hcihw dluow osla -roc

respond to our H (viz. in its skipped part) by means of ‫בקעיל‬‎ ‫ונר‬ iio ‫ש‬‎ jet. 51.6( ‫בתה‬‎ ‫( רטמש ך היריב‬31.9). Cp. alsounira, IH. Di. .‫כ‬‎ 191, note 384. In conclusion the section to our S in AB, cps. 76-78, is to be discussed. Ch. 76, headed Torah, again presupposes the H from Jer. 30.21 ff. Thus the homily on Mal. 2.10: ‫ב‬‎ ‫אלה א‬

‎'‫מדוע נבגד איש באחיו וגו‬. . . ‫ אחד לכלנו‬si eud ot .reJ :8.13 ‎‫כי הייתי‬ ‎‫ל א ב‬

‫לישראל‬

(c. 76.2) on ‎‫את בל אדם‬

with

siht( ni eht trap deppiks ni .)H

nehT eht meti

Prov. 8.30-31: ‫םיעוש‬‎ ‫היהאו ולצא ןומא היהאו | עש‬ yey .ly = 2 ic io sah sti tniop fo tcatnoc

the final v. of H

(above,

p. 329), viz. Jer. 31.19:

‫דלי‬‎

‎‫שע שועים‬. yltsaL .c( )3.67 ereht si decudortni .boJ ,8.14 mentioned before (p. 332). In the conclusion there is also woven

in Prov.

30.30, as to which

see above, p. 330.

6. 77, headed Nebiim, lists 1 K. 18.36:

‫שגיו‬‎

But AB,

amon ‫תולעב‬‎ ‫יהיו‬

‎‫ הנביא‬wbx, as if meant to have been another H to our 5, thus tallying with ‫הדוהי‬‎ ‫( שגיו‬cp. also infra, .‫כ‬‎ 339). This would represent a different custom for which there is now evidence in the Kerobah of the Paitan Simon Hakkohen b. Megas (above, p. 328). Such a H probably extended from 18.36 to 46 (11 verses). Now in connection with this initial v. there are the comments on Ps. 141.2 (any (‫תחנמ‬‎ and on Ps. 69.14 respectively; the latter v.: ‫ךעשי‬‎ ‫תמאב‬ ‫יננע‬ is connected Withelis 10027: ‫נכנעו‬‎ ‫יה‬ 339. . However) the; whole chapter has no bearing on the story of the present S. Lastly there is c. 78, headed Ketubim, which lists Ps. 76.1-2.

Apparently this Ps. was the Mizmor for this Sabbath;

by v. 2:

‎‫אלהים‬ ‫ | ביהודה‬ry ereht si a noitcennoc htiw ‎‫יהודה‬ ‫ויגש‬ while by v. 3: ‫ןויצ‬‎ ‫ םלשב וכוס ותנועמו | ב‬om ~~ «there is such

with the H v. (Jer. 31.5): ‫וניהלא‬‎ ‫לא 'ה‬

‫ הלענו | ןויצ‬wip.

account of ‫עדונ‬‎ in v. 2 there is the comment Poe 017 ‫וכו‬‎ meye bay pee ‫ה‬‎ ‫בועידה‬

On

in our chapter on

334

THE TRIENNIAL

CYCLE

[In GR, c. 94, there is a Pet. to ‎‫פרעה‬. Does this suggest that there some, a new S? Such a conclusion stantiation, especially since this Pet. Gen. 41.38, as to which see above, p.

In MHG,

Gen. 45.16: ‫תיב‬‎ you) ‫לוקהו‬‎ began here, according to would need further sub-

is also found in c. 90.1 to 314. I, 676 ff., there is a long Aggadah to Gen. 46.8:

‎‫ זהש"ה כשמך כן תהלתך וגו' (תהלים‬.‫ואלה שמות בני ישראל הבאים מצרימה‬ ‎'‫ מלך בשר ודם מקלפין אותו וכו‬,)‫ י"א‬,‫מ"ח‬. ereH ylniatrec on wenS si to be presupposed since the whole item belongs to Ex. 1.1 con-

taining the same beginning as Gen. 46.8! Thus the MHG has transferred the whole homily (concluding with: ‫לארשי‬‎ ‫ןינעב הלאו תומש ינב‬, ‫ל"צ( )ונירקש‬: ‫הממ ןנירקש‬ the former place to the latter. This point will be infra, p. 361-62, sub S 46.[

author of on p. 678 (‫ןינמ‬, from discussed

SEDER 42

‫שלח לפניו אל י וס ף להורות לפניו גושנה ויבאו ארצה גושן‬ Gen.

‫ואת יה ודה‬,

‫‏‬.82.64

Haftarah: ‎‫ אושיע והושבותים‬107? ‫וגברתי את בית יה וד ה ואת בית‬ ‎'‫כי רחמתים וגו‬, .hceZ .6.01 04B stsil 7.11-6.01 41( ;)sesrev on doubt there was skipping, usually not indicated in this fragment, viz. 10.6-12+11.4 ‫)הגרהה‬‎ ‫ןאצ‬ ‫תא‬ TAY) to 11 ‎)‫ההרגה‬ ‫צאן‬ ‫את‬ ‫(וארעה‬, ecneh 11 .sesrev 3C ,SF=( p. 79) has only 10.6-12 (7 verses); thus the first and last verses begin alike ‫)יתרבגו‬‎ and (‫םיתרבגו‬‎ ,and the latter supplies a ‘happy ending’. But the addition in B of 11.4-11 concerning the feed-

ing of sheep would afford some actual connection with Gen. 46.32: ‫ןאצ‬‎ ‫ יעור‬,‫ םישנאהו‬in addition to mere verbal tallies of the initial v. of H with that of S by means of the italicized words. Bodl. 27405 has only 10.6-11, owing to a lacuna. There is a doubtful fragment of Yannai’s Kerobah to our S (Zulay’s List), but the indication of H is missing; this fragment is now listed in his ed. of Piyyute Yannai, p. 68, as to Gen. 47.28 )?( which is certainly out of question (see infra, p. 340-42).

GENESIS: STRUCTURE

1. Y Sermon.

SEDER 42

665

OF HOMILIES

T, Wayyiggash, §6:

.‫ אימתי מברכין על הנר במוצאי שבת‬:‫ |ילמדנו רבינו‬.‫ואת יהודה שלח לפניו‬ .)'‫ ו‬,"‫ אין מברכין על הנר עד שיאותו לאורו (מ' ברכות ח‬:‫כך שנו רבותינו‬ ‫וכוה‬

This Y topic has no apparent connection with the above H since the latter contains no explicit mention of ‫רנ‬‎ or .‫רוא‬‎ However, if we bear in mind that the benediction over a light on Sabbath night is ‫שאה‬‎ ‫( ארוב ירואמ‬see M. Ber. 8.5, according to Bét Hillel), then the Y homilist could have found his startingpoint in Zech. 11.1 ‫)ךיזראב‬‎ ‫; לכאתו( א ש‬also in 11.5 there is an allusion to a benediction ‫)'ה‬‎ 7173). Hence the introductory

theme about .‫ןיכרבמ‬‎

But there is a difficulty involved in this

correlation since, according to one version, the H only extended to Zech. 10.12 (above, p. 334), and hence the above verses in c. 11 would serve no purpose. One would, therefore, be inclined to suggest that the underlying 11 was 1105 1 (10 verses). The mentioning of Ephraim (=Joseph) and Judah ia 1021 1 talliessyvith the initial 015,306 ve l2>pas ‫יה‬‎ "‫ה רו‬ ‎‫ לכם‬has a verbal similarity to ‫הנשוג‬‎ ‫ תו ויפל‬.‫ רוהל‬Perhaps, on account of the latter correlation, the H really began at v. 12 with which there begins a new Seder in the Minor Prophets. Now the phrase there: ‫רינ‬‎ ‫ ורינ ל םכ‬was used as a sort of

‎‫ אל תקרי‬ot etoned ,37 ecneh eht noitcudortni fo eht Y noitseuq and answer concerning a candle on Sabbath night. The homilist continues to cite the inference of R. Ze‘ira b. Abbahu for this law in connection with the ceremony of Habdalah, viz. from Gen. 1.4: ‫"וג‬‎ ‫ םיהלא תא רואה יכ בוט יו דב ל‬871.358 He goes on to mention the general statement of R. Simon b. Yohai:

‘God

says to Israel: Honor

My

commandments,

these being

My messengers; if you honored them, it is as if you honored Me, but if you despised them, it is as if you despised My honor.’ 883 .pC ‫‏‬,RG 6. 6.3: ‫ ר' זעירא בריה דר' אבהו דרש בקיסרין מנין‬,‫וירא אלהים את האור‬ ‫אכה אריו לדביו‬: yD‫ורואל ‏‬, ‫ ןיכרבמ לע רנה דע ותואיש‬paw. See also Yer. Ber. VIII,‫‏‬ 126 top.‫‏‬

336

THE TRIENNIAL

CYCLE

This statement is linked up with Jacob who honored the Miswot and kept the Torah. After his sufferings on account of Joseph, he was rewarded with seeing both him and his 2 sons, Menasseh and Ephraim. When he received the good tidings of Josepb being alive, he sent to him Judah as his ambassador ‫)סיטבזורפו‬‎ ‎‫ה‬60060‫ע‬57355 ( Herewith there is a return to the initial v. of S, thus completing the first portion of the Y sermon. Although a sort of correlation of the Y topic with either the listed H from Zech. 10.6 ff., or with the suggested one from Hos.

10.11 ff., has been established,

the essence

of the homily

about the Miswot being God’s messengers is not reflected in either H; as a matter of fact the whole verb ‫חלש‬‎ (with reference to ‫חלש‬‎ ‫ תאו הדוהי‬in the initial v. of S) is mentioned in neither. Considering the homiletic skill of the Y Aggadist, one would be tempted to suggest a still other H, viz. Mal. 2.4: ‫יכ‬‎ ‫םתעדיו‬

‎'‫אליכם את המצוה הזאת וגו‬ ‫של חתי‬, suht gniyllat :htiw ‎‫ואת‬ ‎‫אל יוסף‬ ‫לח‬ ‫יהודה ש‬. tI dednetxe morf 4.2 ot 1.3+01 ‎)‫הנני‬ ‎‫(שול ח מלאכי‬-4, gniniatnoc a ecnerefer ot haduJ >n‘( ‎‫ועדרבה‬ ‎"‫גו‬ ‫ יהודה‬,»mn .pc osla 11.2 ni eht deppiks ,)trap suht 11

verses.

Now in 3.2 there is the mention of ‘fire’ ‫)ףרצמ‬‎

‫כ( שא‬

affording the same starting-point for the Y topic as in the case of the H from Zech. 10.6 ff. (above, p. 335). Moreover, in this H we have the theme of God sending to Israel ‘this commandment’; hence the appropriateness of weaving into the homily the fine point of the Miswot as God’s messengers, to be honored as God Himself, and linking it up with Jacob, who honored these, sending Judah as his ambassador. The complaint of disregarding God’s honor is echoed in the preceding portion of Mal. of which the suggested H is the direct sequence

‎)‫ קס‬14.1."

‫הבד‬ ‫כ‬

‫ איה‬dna 792.2

lo

eoM ‎‫השימ על לב‬

)soa

‎‫(לשמי‬. gnisipseD eht towsiM si tnuomatnat ot gnisipsed s’doG honor, according to the homily ‫)ידובכל‬‎ ‫ןתוא ולאכ‬, ‫תיזב‬ OM ‎‫(בזית‬. This is well reflected in the H v. (2.9) wherein, in retaliation, it is stated that ‘“‘Therefore I have also made you contemptible and base ‫)םילפשו‬‎ ‫ נ( ב ז םי‬before all the people, according as you have not kept My ways, but have had respect of %3 ‫ לח שיהודה פרוזבטיס‬,‫ בישרו אותו שיוסף חי‬,)‫?‏ לאביהם‬ypa ‫ בני‬:‫כיון שבאו (היינו‬ ]‫ ואת יהודה שלח לפניו‬,‫ ממה שקרינו בענין‬,‫ מנין‬:‫ [צריך להוסיף‬,‫אצלו‬.

GENESIS:

persons utilized We to our

SEDER 42

Sau

in the law’’. Thus this H would have been skilfully by the Aggadist in developing his sermon. have now to analyze the continuations in the sections S in T and TB in order to correlate them with either of

the 3 Haftarot discussed above. In T, §6, there is introduced Job 25.2: ‫ןימורמב‬‎ ‫ דחפו ומע השוע ש םול‬,‫ לשמה‬which v. would

tally with Mal. 2.6: ‫יתא‬‎ ‫רושימבו ךלה‬

‫ ש ל םו‬.‫‘ ב‬Fire’ figures in

this Aggadah depicting the paradox of the angels (God’s messengers) consisting of fire having their locale in the firmament consisting of water. As a parallel there is cited the case of Judah, the doughty contender with Joseph (as in the previous S, cp. above, p. 330), now acting in the peaceful capacity of Jacob’s representative sent to Joseph in advance (as in the initial y. ‫סו‬‎ our >): In I) $7, there is woven in Prov. 3.355 ‫דב‬‎ ‫כ‬ pop ‫םירמ‬‎ ‫ םימכה ולחני םיליסכו‬to illustrate the honor bestowed upon Jacob when Joseph and his retinue went out to meet him. This item concludes with a peroration again dealing with ‘honor’:

‎‫ ונגד זקניו כ בוד‬:‫ ולעתיד לבוא‬,‫ בעולם הזה חלקתי כבוד לזקנים‬:‫אמר הקב"ה‬ ‎)‫ כ"ג‬,‫כ"ז‬

°3.)wym

suhT ,T ,7-6§§

smrof a ,tinu gnieb yltnedive

the Y sermon based on the H from Mal. missing entirely in TB.

2.4 ff. This unit is

The section in T, §§8-11=TB, §§9-12, seems to be of a composite nature. First there is the homily on Is. 65.25: ast

‎‫ ונחש עפר לחמו לא ירעו ולא ישחיתו‬nay ‎‫וטלה ירעו כאחד ואריה כבקר יאכל‬ ‎'‫קדשי אמר ה‬ tallying, this with the Hi would apply

‫בכל הר‬. nO tnuocca fo eht elbixelf erudecorp fo v. could be correlated by means of ‫דחאכ‬‎ ‫רי וע‬ frome Zech. 10.6-ff) (iz, 11.4: ‫הת‬‎ 11.7; but «this only to the variant that extended the H passage

to the latter v., see above, p. 334); or by means

of ‫היראו‬...‎

‎‫וער לא וד רישו‬ morf 11.01..soH .₪ htiarziW 51.01 ns yay ‎‫מפגיי‬ ‎‫ ר עת כ ם‬3‫מ‬6 htiw :01.11 ‎‫ ;(כ אר יה ישאג‬ro yllanif yb snaem fo

‎‫ ולא ישחיתו‬htiw H morf .laM 4.2 .ff .ziv( ni tsartnoc ot :8.2 ‎‫ ברית הלוי‬.)wnno ,revewoH eht emeht fo eht hadaggA ,tuoba healing would tend to connect it with Hos. 11.3: ‫יכ‬‎ ‫אלו ועדי‬ 369 The same peroration is found in T, Shemot, §29, TB, §26, end, as to which see infra, p. 377-8. In a somewhat modified form it is also given in T, ibid., §24, TB, §21, end (cp. further infra, p. 372).

338

THE TRIENNIAL

,‫ םיתאפר‬and hence with the second

CYCLE

H.

There follows the item‫‏‬

on Is.‫ ‏‬:11.13 ‫ הרסו תאנק םירפא יררוצו הדוהי ותרכי "וכו‬which would‫‏‬ tally again with the same 11 whose initial v. (Hos. 10.11) men-‫‏‬ tions both Ephraim and Judah. Then there is introduced Mal.‫‏‬ :3.1 ‫ הנה יכנא חלוש יכאלמ "וגו‬which v. is within the compass of the‫‏‬ H from Mal. 2.4 ff. The Aggadah draws a parallel between the‫‏‬ vicissitudes of Joseph and Zion (cp. also above, p. 312-13).‫‏‬ Finally there is the comment on‫ ‏‬1355 ‫( תורוהל‬Gen. 46.28) in the‫‏‬ sense of providing a house of study of the Torah. It concludes‫‏‬ htiw eht emas cipot ni eht gniwollof ‫‏‬:noitarorep :‫אמר לו הקב"ה‬

‫ ולעולם הבא אני בכבודי אלמדם את‬,‫את למדת את בניך תורה בעולם הזה‬ ‫ שנ' וכל בניך למודי‬,)‫ אבל לעוה"ב אני מלמדם תורה‬:‫התורה (בתנח' הנדפס‬ ‫ד"נ )ג"י‬, (‫ ברו םולש ךינב היעשי‬.‫ 'ה‬This theme would fit in with Hos.‫‏‬

‫םכל‬:10.12 ‫ אבי הרויו קדצ‬,‫ דע‬and the last v. cited (Is. 54.13)‫‏‬ would tally with Hos.‫ ‏‬11.1 ‫ יתארק ל ב )ינ‬.(‫ םירצממו‬Of course it‫‏‬ could also be brought into connection with H from Mal. 2.4 ff.‫‏‬ where Torah is mentioned several times, but as there is already‫‏‬ another peroration to the latter H (above, p. 337), the present‫‏‬ one probably applies to the H from Hosea.‫‏‬ 2. Other Homilies. GR, c. 95.1-3, is the same as T, §§8—9 and 11=TB, §§9-10 and 12 (cp. also ed. Theod.-Alb., 1185, note to 6. 95). Only in Ms. Vatican (ibid., .‫כ‬‎ 1231) there is a new Pet. to our 5 introducing Koh. 9.14-15: ‫הב‬‎ ‫ריע הנטק םישנאו‬ ‫אוהה‬‎ ‫ םדאו אל רכז תא שיאה ןכסמה‬. . .‫מעט‬. The same Pet. is found in TB, §1, to the previous S (above, p. 331); only here the ending is different in order to link it up with the present S. The verbal point of contact could be in 131 ‫אל‬‎ as compared to the H from Zech. 10.6 ff. (viz. v. 9: ‫ינורכזי‬‎ .(‫ םיקחרמבו‬However, by means of ‫לודג‬‎ ‫ אבו הילא מ ל ך‬3 tally could be found with H fromiHos. 10,11 fatviz in wold,icp). The role of the suggested 11 in the whole unfolding of the sermon thus becomes manifest. Finally there is the peroration aha)

als} ‫וש‬‎ ‫ר'הועלו‬

‫תופכמ‬,

‫רשעב‬

(TB, §10, end, T, §10, end):

‫םירצממ‬

"‫יתערפ‬

‫זה‬

‫םלועב‬

‫ה"בקה‬:

‫רמא‬

‎‫ שנ' ונשפטתי אתו בדבר‬,)‫ אבל לעתיד אני נפרע לכם מגוג ומגונ‬:‫ (בת"ה‬nm ‎)‫ובדם (יחזקאל לוה כים‬. ereH eht txen .v ni ,leikezE eht tsal eno of c. 38, should also be included: ‫יניעל‬‎ ‫יתלדגתהו יתשדקתהו יתעדונו‬

‎"‫ה‬ Ls eS VT Vota on, On the one handy. 22 ‘core responds to Ex. 7.4 ‫)םילודג‬‎ (‫ םיטפשב‬whereas v. 23 does so to Ex. 7 5

oi

‫יג‬‎ Be Von

‫מו‬‎ ee

cand. one the: othersbands

with God becoming magnified, sanctified and known ‫"גה‬‎ the eyes of many nations,” there will result the universal honor due to Him — a point emphasized in the H.

EXODUS:

SEDER

50

389

SEDER 50 (5)

‫ואמרת אל‬

‫לכם מופת‬

‫תנו‬

‫ כי ידבר אליכם פרעה לאמר‬. . .'‫ויאמר ה‬

'‫אהרן ונו‬, Ex. ‫‏‬.9-8.7 The point of the shifting of S from cussed above (p. 385-86).

7.1 to here has been dis-

Haftarah:

‎‫בשמים‬

‎‫עשן‬

‫ותימרות‬

‫ואש‬

FO

)asap

‫מופתים‬

‫(ונתתי‬

Joel 3.3. A 470 indicates 11 as extending to (‫)דע‬‎ 4.16 (19 verses), whereas B 41 does so to 4.18 (21 verses). No doubt there was skipping, viz. 3.3-4.6+16 (or 18), thus 10 verses; the conclusion at 4.16 is to be preferred (see infra, p. 392). C11, as described by Abrahams, is supposed to contain a H of only 4 verses )3.34.1), but such a short H is hardly likely; the fragment thus needs re-examination. Both Yannai and Simon Hakkohen b.

Megas in their respective Kerobot to our Sabbath give the indication of Joel 3.3 as the initial v. of H (Zulay’s List; see now his, 605, p. 82, 1. 32); The showing of wonders forms the connecting link between S and H. Moreover the first wonder mentioned in the latter is blood (07) corresponding to the first plague afflicted upon the Egyptians (Ex. 7.14 ff.). STRUCTURE

OF HOMILIES

1. Y Sermon. To this S we now fortunately have a complete section in the Genizah fragment (infra, H. pt., pp. 98-103) which is more original in style and contents than the corresponding sections in T, Waéra, §§$3-4, 11-13, TB, 11-15, and ER, c. 9. The introductory topic reads there as follows:

‎,‫אדם מישראל שהיה עומד ומתפלל‬

‎‫אפילו מלך שואל‬

wn ‎‫כך‬

:‫ילמדנו רבינו‬

.'‫כי ידבר אליכם פרעה וגו‬

.‫ מהוא שיפסיק‬,‫ובא הנחש וניכרך על עקיבו‬

‎,'‫ אפילו נחש כרוך על עקיבו לא יפסיקייי (מ' ברכות ה‬,‫בשלומו לא ישיבנו‬ ."‫מעשה ברבי חנינה בן דופא וכו‬

.)'‫א‬

419 In T, §4 (which has been misplaced and belongs after §10, see above,

note 414), the question reads: ‫קיספיש‬‎ ‫ ימ דמעש ללפתהל אבו שחנה וכשנו והמ‬,but the phraseology here ‫וביקע‬‎ ‫ ךרכינו לע‬is more in accordance with the answer, as cited M. Ber. 5.1: ‫וביקע‬‎ ‫ שחנ ךורכ לע‬.‫ וליפא‬The whole point here is not that one has already been bitten by the snake, but that the latter has coiled itself around the ankle of the worshipper who is thus in danger of being bitten. Because of calling upon God, he will escape from the danger (see above in from

390

THE TRIENNIAL

CYCLE

The starting-point is due to the H v. (Joel 3.5) that “‘it shall come to pass that whosoever shall call on the name of the Lord shall be delivered” ,(‫)טלמי‬‎ hence the theme concerning one engaged in prayer (when he calls upon God) who should not interrupt his devotions even when a snake coiled itself around his ankle, but rather have confidence in Divine help that he would escape the danger. There is added here and in T (but missing in ER) the story about R. Hanina b. Dosa who was bitten while at prayer by a wild 8589 and yet escaped harm. This story is by way of illustrating the injunction of the Mishnah not to stop one’s prayer (as stated here explicitly: ‫ךלמ‬‎ ‫יוה וליפא‬ ‎'‫שואל בשלומו וגו‬, gnissim ni T dna .)RE erehT swollof a tnemmoc on the juxtaposition of king and serpent in the above Mishnah by citing R. Joshua b. Nehemiah’s#? comparison of the two; just as the latter kills by ‘whispering’ (hissing), so the Roman government#? executes a person as a result of whispering (viz. by clandestine denunciation). Likewise, just as the latter dis-

the text). The phrase ‫וכשנו‬‎ in T has crept in because of the story concerning R. Hanina b. Dosa’s bite from a wild ass ‫)וכשנו‬‎ ‫ דורע‬.(‫ אבו‬In the answer T reads: ‫'וכו‬‎ ‫ דמועה הלפתב וליפא ךלמה‬,but the first two words are not in the above

Mishnah. In ER, c. 9.3, the answer is cited within the section and not at the heading, as in Midr. Yel., a feature noticeable in the former Midr. several times farther on (cp. also above, p. 372). There we read: ‫דמוע‬‎ ‫ ה‬jan

‎'‫ל ה ת פ ל ל אפילו המלך וכו‬. niagA eht dezicilati sdrow evah neeb detresni ylno to make the Mishnaic

passage more

intelligible; however,

in the M. proper

the connection with prayer is clear since it begins ‫םיללפתמו‬‎ . . . ‫ ןידטוע ללפתהל‬ps ‎'‫כדי וכו‬, ecneh eht noitaunitnoc :ereht ‎'‫אפילו המלך וכו‬. 49 ‎‫ ערוד‬as in Tos. Ber. 3.20 where there is the nearest parallel to the wording here; in Yer. Ber. V (9a, bottom) the reading is ‫רברבח‬‎ , a species of lizard, and R. Hanina’s disciples are not mentioned; Babli Ber. 338 has ‫דורע‬‎, but the story is quite different. ‫ יג‬So in our Geniz. text; in T: R. Joshu‘a b. Pazzi, but in ER the author‫‏‬

of this comment on Jer. 46.22 is R. Simon b. Pazzi who is also known other-‫‏‬ wise as a critic of the Roman government (see Bacher, Ag. d. Pal. Amor., II,‫‏‬ ,445 note 2). About R. Joshu‘a b. Nehemiah’s Aggadot see ibid., III, 303 ff‫‏‬ 42 ‎‫ המלכות‬as here and in T; in ER ‫םירצמ‬‎ ‫ תוכלמ‬is no doubt due to censor-

ship. By the way, this comparison of the serpent with the Roman government

presupposes that in M. Ber. 5.1: ‫ומולשב‬‎ ‫ וליפא ךלמה לאוש‬applies even to a nonJewish king, but both in Yer. Ber. 9a (in the name of R. Aha) and in Babli 32b (in the name of R. Joseph) it is only applied to a Jewish king.

EXODUS:

SEDER

50

391

torts itself when crawling, so the government proceeds in a tortuous manner when an accused is on trial. There is given in the Geniz. text a fine description of cross-examination at a Roman criminal court which is altogether missing in T and ER. This characteristic feature of governmental crookedness is finally applied to Pharaoh. Thus God said: ‘‘Moses, I know that as the snake is tortuous so is Pharaoh; however, go to him, (and) if he tries to act towards you in this manner, tell Aaron to raise up his staff— this very staff that will turn into a snake — as a symbol that thereby he will be punished.+?@ Herewith there is a return to the initial v. of S, completing thus the first portion of the Y sermon. As the continuation we have the Pet. on Is. 46.10: ‫דיגמ‬‎ ‎'‫מראשית אחרית וגו‬. nI redro ot niatbo a yllat htiw ,11 eht txen .v (46.11) has to be included: ‫"וגו‬‎ wy ‫חרזממ‬‎ ‫ רוק א‬as compared to ‫א‬‎ ‫( םידירשבו רשא 'ה ק רו‬Joel 3.5). In the course of the homily it is pointed out that God does not desire to condemn His creatures but to justify them —in contrast to the above-mentioned procedure of the Roman government aiming at foisting a crime upon an accused. But the main point is the conclusion of the Aggadah leading down to the above comparison of Pharaoh to a snake. Another Pet. (missing in T, TB and ER) is on Ps. 78.43: ‫ןעוצ‬‎ ‫ויתפומו הדשב‬ ‫ םש םירצמב ויתותוא‬,‫ רשא‬tallying by means of ‫תפומ‬‎ with the initial verses of both 5 and H. There follows an extended description of Moses’ refusal at first to accept his mission, with God trying to persuade him during seven days ‫)'וכו‬‎ ‫ םימי השע םיאה התפמ השמל ךליש ותוחילשב‬,‫ תעבש‬6 above, p. 375 ff.). A detailed account of their respective arguments is given. Finally, Moses consented and together with Aaron began to announce the forthcoming redemption to the

enslaved Jews in Egypt ‫)לארשי‬‎ ‫ רשבל לואגיש םיאה תא‬.(‫ וליחתה‬The conclusion

of this passage already leads down

to the following

peroration: ‫ךכיפל‬‎ ‫ןכתא‬, ‫םיאה םלועב הזה לע ידי רשב םדו יתלאג‬: ‫רמא‬ 2₪ ehT noisulcnoc ni T dluohs ‫‏‬:daer ‫ אמור לאהרן ויתלה את‬,‫וכשיבוא להתעקם‬ ‫ כי ידבר אליכם פרעה לאמר‬,‫ ממה שקרינו בענין‬,‫ [מנין‬,‫ כלומר מזה אתה לוקה‬,‫המטה כנגדו‬ ‫ תא ךטמ 'וג‬np‫ םכל ]תפומ תרמאו לא ןרהא ‏‬.‫ ונת‬The continuation in T, §4, end:‫‏‬ ‫ תישארמ תירחא 'וכו‬TID‫ ]א"ד[ ‏‬,belongs to the end of §11 where this v. (Is. 46.10)‫‏‬ is commented upon (see TB, §11, ER, c. 9.1).‫‏‬

392

THE TRIENNIAL

CYCLE

,‫ משתעבדין‬sno ‫‏‬sp ‫ ועוד‬,‫ אבל לעתיד לבוא אני גנואל אתכן‬,‫חזרתן ונשתעבדתן‬ )'‫ ח‬,'‫‏ (ירמיה ל‬YT ‫ ולא יעבדו בו‬,)'‫ כ‬,‫‏ יעקב (ישעיה מ"ח‬ya ‫דכתיב גאל י'י‬. The last v. cited links up with 11 where the selling of the Jewish‫‏‬ captives as slaves to the Greeks is denounced (see Joel 4.2 ff.).‫‏‬ Hence the assurance (Jer. 30.8) that ‘‘they (the nations) will‫‏‬ no more keep them in servitude.” 2. Other Homilies.

In ER, c. 9.2, there is a further Pet. on

Ps. 110.2: ‫ךיביוא‬‎ ‫ ךזע חלשי ה ' מ צ ןוי הדר ברקב‬,‫ הטמ‬which tallies with the concluding v. of H (Joel 4.16): kw ‫ןויצמ‬‎ ‘771, in addition to the connection of ‫ךע‬‎ ‫ הטמ‬with ‫ךטמ‬‎ ‫ תא‬Mp in Ex. 7.9.

But the other Pet. from the Hagioer.

in PB, $12; T,

§12 (cp. also ER, 6. 9.7), viz. ‫הנחבשי‬‎ ‫לכ וחור איצוי ליסכ םכחו רוחאב‬ (Prov. 29.11), supplies no contact with our 11. Yet Yannai in his Kerobah to our S cites this verse among others as well as Ps. 110.2 (see ed. Zulay, p. 81, 1. 24, and p. 82, 1. 33), which tends to show that he was aware of the homilies on these verses, Finally, there is another peroration (TB, §15, end, T, §13, end, cp. ER, c. 8, end) which again reflects the above H; there is

woven in Is. 66.6: ‫םלשמ‬‎ ‫ לכיהמ לוק 'ה‬Dip ayn ‫ןואש‬‎ ‫לוק‬ ‎‫ לאויביו‬5451 which corresponds to Joel 4.16: ‫םילשורימו‬‎ ‫'הו ןויצמ גאשי‬ ‎‫קלו‬ ‫ ו‬nq dna osla ot :4.3 ‎‫ מהרה אשיב ג מול כם בראשכם‬,pd dna the final v. cited there is Is. 35.4: ‫דיתעל‬‎ ‫הזה‬, ‫יתמיאו היהי לומגה‬

‎‫גול‬ ‫ שנ' מ‬,)‫ כשהוא] פודה את ישראל‬:‫ לעוה"ב שהוא [צ"ל‬:‫לבוא (בת"ב רק‬ ‎‫אלהים הוא יבוא ויושעכם‬. In JTS Ms. (infra, 11. pt., 211-12) there is given the Pet. on Is. 46.10, but the peroration is the one found at the end of the sermon to S 49a (above, p. 388) which S is not represented at all in this Ms. Now the final v. cited there: ‫רבדב‬‎ ‫יתטפשנו ותא‬ ‎‫( ובדם‬Ezek. 38.22) would also tally with the initial v. of the H to our S: ‫"גו‬‎ 07 ‫( יתתנו םיתפומ םימשב ץראבו‬cp. also above, p. 389). However, the previous peroration (p. 391) is more significant and reflects better the H under discussion. SEDER 50a (5a)

‫ויאמר ה' אל משה אמור אל אהרן נטה את מטך והך את עפר הארץ והיה לכנים‬ ‫ םירצמ‬pas boa, Ex. 8.12.‫‏‬ The next regular S is at 8.16 (infra, sub No. 51), but from

the Genizah

fragment

(GS, I, 64-65)

it is evident

that some

EXODUS:

SEDER

50a

393

commenced the new S here, and hence did not do so at 8.16. This variance in custom seems to have been the consequence of the previous shifting of the Sedarim (Nos. 49a and 50 respectively, above, p. 385-6). In order to preserve a certain symmetry

in the length of the Sedarim, those who started the previous S at 7.1 (No. 49a) would commence the next one at 8.12 (No. 50a), whereas those that began the previous 5 at 7.8-9 (No. 50) preferred to start the next one a little further on, viz. at 8.16 (No. 51). Only a small part of the sermon to S 50a is preserved in the above fragment. Where it commences (ibid., p. 64, fol. 2a) ,43 we have the end of a homily ‫)]ןינ[עב‬‎ ‫ הממ ]וניר[קש‬10). This seems to denote the conclusion of the first portion of the Y sermon containing the Halakhic topic (see ibid., note to |. 1). However, the remainder of the sermon would thus contain no Pet. introducing a v. from the Hagiogr.— a regular feature of such homiletic compositions. The same omission we notice with regard to S 51 (infra, p. 396). Thus this Genizah text, representing a version of Midr. Yel. (see infra, H. pt., .‫כ‬‎ 104-5), is deficient in

this respect. The contents of the Y theme here cannot even be surmised. The fragment thereupon proceeds to cite other comments on Ex. 8.12 ‫)הפצ‬‎ [pny ‫'ר‬‎ [‫'וגו 'מא‬, ‫א'ד ךהו תא ]רפע[ ץראה‬ ‫'וכו‬‎ ‫ךהו העשב רמאש ]ה"בקה השמל‬, [‫ א"ד‬. . . ‫ אבינו‬apy’). Finally there is given the peroration (p. 65, fol. 2b): ‫ם]לועב‬‎ [‫'א 'ר היכרב ןהכה‬

‎,‫ לעתי]ד לבוא‬,‫ ולא יכלו המצר' [לעמוד‬,‫הזה באצבע א[ח]ת משלי הכיתי‬ ‎,‫ על אחת [כמה וכמה שאינן יכולין לעמו]ד‬,‫כשאכה לאומות העו' בכל ידי‬ ‎)‫ כ"ב‬,‫([ד]כת' כה אמר י'י הנה אשא אל גוים ידי וגו' (ישעיה מ"ט‬. In the absence of concrete data for tallying with an appropriate H to our S, one can only hesitatingly surmise one on the basis of the last v. mentioned in the peroration (Is. 49.22). I

suggest that the 11 began with Is. 10.24: ‫םיהלא‬‎ ‫ןכל הכ רמא ינדא‬ Neh

mae

mf ala?

| ‫ןש‬‎ | ‫ | | וש‬ahyste)

5

‫בשש‬‎

‫ל‬

tsSapa

‫לא‬‎ ‫תואבצ‬

423 There is an extensive lacuna between fols. 1 and 2 since the former contains a homily on Ex. 1.1 (S 46); the remark in GS, I, 62, that only one leaf is missing ‫)דחא‬‎ (‫ ףד‬,is incorrect. Also the bottom of fol. 2 is torn off with only 11 lines remaining whereas fol. 1 has 21 lines (with also a lacuna at the bottom). See infra, H. pt., p. 104. The continuation of fol. 2 is now found in the Geniz. fragment discussed infra (p. 395-6).

394

THE TRIENNIAL

CYCLE

‫ ךילע ךרדב םירצמ‬,thus tallying with the initial v. of S (Ex. 8.12):‫‏‬ ‫תא רפע ץראה‬ ‫ תא ךטמ ךהו‬.‫ הטנ‬This H probably extended to‫‏‬

‫‏‬.v

21.11-423: ‫ואסף נדחי ישראל ונפוצות יהודה‬

‫לגוים‬

‫נס ‏‬

‫ונשא‬

‫ 'ונו‬pap? 01( verses). This concluding v. would thus afford a‫‏‬ tniop fo tcatnoc htiw eht evoba .v ‫‏‬.sI( 22.94): ‫הנה אשא אל גו ים‬ ‫ לאו םימע םירא סננ י ואיבהו ךינב ןצוחב 'וגו‬.‫ ידי‬However, let us hop2‫‏‬ that the missing leaves of this fragment may yet turn up amongst‫‏‬ the Genizah fragments so that more certainty shall be possible‫‏‬ as to the structure of the Y sermon to S 50a.‫‏‬ SEDER 51 (6) So 6 Meet

‎‫ו‬

isesik?

‫יע רהב‬

mel

‫הת‬

‫העהפ‬‎

‫ברו ו‬

‫ינפל‬

‫בציתהו‬

‫רקובב‬

nwom ‎‫הנני‬, .xE

‫םכשה‬

.71-61.8

‫השמ‬

‫לא‬

‫רמאיו 'ה‬

gninrecnoC eht

shifting of the S from 8.12 to here, see above, p. 393. Haftarah: ‎‫ בה‬.‫ קאת וקפוד וינשוף ו ע ור ב ישכנו‬,awm haiasI .11.43 A 470 lists 11 as extending to 35.4 (11 verses), but B 41 does so to 35.10, thus 17 verses.

No doubt there was in the latter case

skipping, viz. 34.11-35.2+10 (10 verses; with 35.10 there begins a new Seder in Isaiah). C11 has 34.11-13, with the end missing. There is the beginning of Yannai’s Kerobah to our S (Zulay’s List, see now his ed., pp. 84-86), but the part indicating the initial v. of H has not been preserved. H tallies with 5 only by means of ay, viz. orthographically without vowels, but in reality ‫בורָע‬‎ and ‫ברוע‬‎ have quite different meanings. It seems to be due to the Aggadah which develops a parallel between the Egyptian plagues and those in store for Edom, among which there is this juxtaposition of ‫בורע‬‎ here and any in Is. 34.11 (TB, Bo, %6: ‫םודאב‬‎ ‫בורע ףא‬, ‫םירצמב איבה םהילע‬ ‎'‫ שנ' וירשוה קאת ונו‬,‫כן‬, .pc osla ,GHM ,II ,76 .1 52 .).ff ,revewoH the Midrashic homilies, to be discussed forthwith, presuppose another 11, viz. 1 Samuel 12.7: ‫םכתא‬‎ ‫הטפשאו‬ ‫ ה ובצית‬ANY ‎'‫ל פני ה‬, gniyllat htiw ‎‫לפני פרעה‬ ‫ והתיצב‬ni eht laitini .v of 5. This 11 probably extended to 12.16, again containing ‫םג‬‎ ‎"‫ ה תיצ בו גו‬ynA 01( .)sesrev A rehtruf tniop fo tcatnoc htiw the S is found in 12.8 referring to the Divine mission of Moses and Aaron to bring about the redemption from Egypt; also

‎4121:‫אותו‬

‫ תיראו את ה' ועבדתם‬NO sdnopserroc ot ‎‫שלח עמי‬

EXODUS:

SEDER

51

395

‫ עיו ינודב‬in the initial v. of S. Thus this suggested H fits in‫‏‬ better with the present S and should be regarded as more ori-‫‏‬ ginal, the other H from Is. 34.11 ff. being a later innovation in‫‏‬ accordance with the tendency of offering ‘Consolation of Israel.’‫‏‬ STRUCTURE

OF HOMILIES

Y Sermon. The Halakhic topic is only preserved Genizah fragment (GS, I, 65-66):

in the

‎‫ זקן ממרה‬:'‫ ילמדנו רב‬.‫[ויאמר י'י אל משה הש] כם בבוקר וגו' את הערוב‬ ma] ‎‫ שחל[ק ע]ל‬,‫ למה‬,‫ כ]ך שנוני זקן ממרה מיתתו בחנק‬.‫[מיתתו במה‬ ‎,‫ אומרין ט[מא והוא או' טהור‬IP waM ‎‫ בשעה‬,‫ ואימתי נעשה ז]קן ממרה‬.‫דין‬ ‎]‫ ואפילו היה יודע לדרוש‬,‫ זה הוא זקן מ[מרה‬,‫הן אומרין] טהור והוא אומ' טמא‬ ‎‫התורה באר [בעים'*י ותשעה פנים כל מי ש[אמר על הטמא טהור] ועל הטהור‬ ‎‫הכה‬

.)‫נענש‬

:‫(צ"ל‬

‫נעניש‬

‫היה‬

‫טמא‬

The starting-point concerning a rebellious scholar is to be found in the above suggested H, viz. ‫ה‬‎ ‫יפ‬ ‫תא‬ ‫ורמת‬ ‫אלו‬ )1 12:12 sand ‫"הל‬‎ ‫ אי פיות‬one? 3) (12215) 5 hence: the, topic about ‫)ד"יב‬‎ ‫ יפ‬by) ‫הרממ‬‎ ‫( ןקז‬cp. note 424). Having mentioned that such a scholar was guilty, even though he was able to interpret the Torah in 49 aspects, the homilist proceeds to discuss this last point, citing Ps. 12.7: ‫םיתעבש‬‎ ‫( קקוזמ‬in the meaning of seven times seven, cp. Midr. Ps., c. 12, ed. Buber, p. 108, note 36). The fragment breaks off here (cp. note 423). But, after

a small

lacuna,??°

we

have

now

the continuation

in the

44 Insert [‫]וניתובר‬‎ . See M. Sanh. 11.1: ‫ד"ב‬‎ ‫ ןקזו ארממ פ"ע‬. . . ‫ ןה ןיקנחנה‬.‫ולא‬ Here the phrase ‫ד"ב‬‎ ‫ פ"ע‬is explained that ‘‘he differed with the decision of the

Bét Din.’’ The further explanation is in accordance with M. 11.2 that he is guilty only if he rendered an actual contrary decision ‫)דמילו‬‎ ‫רזח וריעל הנשו‬

‎‫ ואם הורה לעשות חייב‬,‫(כדרך שהיה למד פטור‬.

ehT elpmaxe fo a esac fo lacitivel

impurity, involved in the dispute of a rebellious scholar with the majority, is in accordance with the well-known Bar. (Tos. Hag. 2.9, Sanh. 7.1, Babli Sanh. 88b, Yer. I, 19c) where the majority decision is indicated as: ‫ןיאמטמה‬‎ ‫ובר‬ ‎‫ רבו המטהרין טהרו‬,‫טימאו‬. 45 In GS, I, 66, I. 9, there has fallen out here the indication as to where this lacuna extended. 46 In GS, I, 66, note to |. 12, an attempt is made at filling in some of the missing part. I further suggest that it contained such a passage as given in Midr. Ps., c. 12 (ed. Buber, 107-108, see Yer. Sanh. IV, 22a bottom), in

comment on ‫םיתעבש‬‎ ‫ קקוזמ‬:‫ןיכיתח אלא לע לכ רובד היהש‬, ‫ר"א יאני אל ונתינ ירבד הרות‬

396

THE TRIENNIAL

CYCLE

Geniz. fragment (infra, H. pt., p. 105) which forms a part of the same Ms. There are brought in the cases of Doeg and Ahitophel, the former being Ab-Bét-Din and the latter like an angel (cp. Midr. Ps., c. 3, p. 38, for a parallel). They came to an evil end, because they were rebels against the decisions of the supreme court and hardened their hearts. From here the homilist proceeds to the case of Pharaoh who broke his promise after each plague and refused to let the Jews go. He hardened his heart after the affliction of blood into which the waters of Egypt had turned, then after those of frogs and lice. Therefore God instructed Moses to arise early and bring upon Pharaoh the plague of .‫בורע‬‎ Herewith there is a return to the initial v. of S, completing thereby the first portion of the Y sermon. Our text contains no Pet. following this Y homily (cp. also above, p. 393), but rather cites the statement of Zabdai b. Levi concerning the plague of hail (see T, §16, beginning, TB, §20) and applies it also to ‫בורע‬‎ here. The whole passsge here 18 of a composite nature and yields no further data for our purpose. Owing to the lacuna between the leaves, the peroration is not preserved. We have thus to turn for the continuation of the sermon

to the Midrashic

sections in T, TB

and ER.

And here

we are confronted with the difficulty of the apparent existence of Sedarim to both Ex. 8.16 and 9.13 which verses are almost identical. Thus ER, cps. 11 and 12, are to each of them respectively. Then TB, §16, is headed by Ex. 9.13-14, but one Ms. (see Buber’s note 136) lists 8.16 as the heading of this item. There is one peroration apparently in ER, 6. 11.2, end ‫)ל"על‬‎ ‫ףאו‬ ‎"‫(הקב"ה מביא וכו‬, ot eht S gninnigeb htiw ,61.8 tub ereht si rehtona in TB, §18, end, which weaves in 9.13 ff.;477 however, there too ‫ עד מתי‬,‫ רבש"ע‬:‫ אמר לפניו‬.‫אומר הקב"ה למשה היה אומר לו מ"ט פנים טהור ומ"ט פנים טמא‬ ‫ רבו המטהרין טהור‬,‫ רבו המטטאין טמא‬,‫ אחרי רבים להטות‬:‫ א"ל‬.‫נעמוד על בירורו של דבר‬. Thus this passage would continue the previous topic dealing with the scholar‫‏‬ who acted against the majority decision; in Midr. Ps. there is also mentioned‫‏‬ eht tniop ‫‏‬:fo ‫תינוקות שהיו בימי שאול‬.

74 ‫בבוקר והודע לפרעה‬ ,‫ א*ל שלח עמי ויעבדוני‬,‫הזאת‬ ‫ שמורה רשעים‬,)‫ כ'ב‬,‫(איוב ל"ו‬ ‫ הבושת 'וכו‬.‫ ושעיש‬With Job

‫השכם‬ ‫בפעם‬ ‫מורה‬ 36.22

:‫אמר הקב"ה‬. . ‫ כי‬. . .'‫אמר ה‬ ‫כתיב כי כמוהו‬ there begins

. ‫ואף פרעה היה מחרק בשיניו כנגד משה‬ ‫ כה‬,)‫‏ יוצא המימה‬TIN ‫שאינו כלום (הנה‬ .'‫ כי בפעם הזאת וגו‬,‫ ואם לאו‬,‫כך יפה לך‬ ER, 0. 12, asa Pet. to Ex. 9.13 ff.‫‏‬

.pc( osla ‫‏‬,T §41: ‫ שהוא מורה לרשעים דרך שיעשו‬,‫זש"ה הן אל ישגיב בכחו מי כמוהו מורה‬

EXODUS:

SEDER 51

397

Buber (note 158) had to emend the v. cited which shows that there took place a shifting of homilies from one place to another. It would thus seem that the variance in custom as to Sedarim 50a

and

51

(above,

p. 393)

resulted

in a difference

as to the

next S, viz. those who had a S at 8.12 (No. 50a) would have the next one at 9.13, whereas those who commenced the previous S at 8.16 (No. 51) would not start the next one at 9.13, not because of the lack of the minimum of 21 verses from 8.16—9.12 (since in reality there were available 25 verses), but in order not to have 2 Sedarim beginning with almost identical verses. (The sequence of the Sedarim after No. 51 will be discussed infra, p. 398-99). Whether the S began at 8.16 or 9.13, the same H from 1 S. 12.7 ff. would serve as the basis of the homilies to be discussed; hence the shifting of the latter from one place to another. Now in TB, §16, there is introduced as a Pet. a v. from Hagiogr. (Ps. 9.21): ‫וג‬‎ ‫הרומ םהל‬ ‫ ה‬,‫ התיש‬which tallies by means of ‫הרומ‬‎ ) (‫ =ארומ‬with the H v. (1 5. 12.14) ‫וא‬‎ ‫םא רית‬ ‎'‫את ה‬, tub yllacitelimoh ‎‫ מורה‬si denialpxe ni siht hadaggA ni a manner different from its ordinary meaning of fear, on account of the unusual spelling of the word here. The main Pet. (TB,

§17, ER, 6. 11.1) is from Prov. 22.29: ‫ינפל‬‎ ‫תיזח שיא ריהמ ותכאלמב‬ yn ‫בציתי‬‎ ,‫ םיכלמ‬affording a point of contact by means of ‎‫ יתיצב‬with both Ex. 8.16 (and for that matter, with 9.13) and 1 S. 12.7; this famous Pet. was applied to several persons (see Cant. R., beginning), and notably to Joseph and Moses as in TB, §17 (cp. Buber’s note 144). In ER, c. 11.1, .‫א‬‎ Pinhas Hakkohen b. Hama uses another Pet., viz. Job 36.13: ‫בל‬‎ ‫יפנחו‬ ‎‫ישימו אף ל א ישועו כי אסרם‬, hcihw yb yaw fo tsartnoc si -er flected by the H v. (1 5. 12.10): ‫ונאטח‬‎ ‫וקעזיו א ל 'ה ורמאו‬ ‎'‫וגו‬. How the Pet. from Job 36.22: ‫הרומ‬‎ ‫ וחכב ימ והומכ‬Ww? ‫לא‬‎ ,‫ןה‬ given in ER, c. 12.1 (see also above, note 427), apparently in connection with Ex. 9.13, tallies with the H is not clear, unless homiletically ‫הרומ‬‎ is taken

with 1 5. 12.4.

as: ,‫ארומ‬‎ fear, and hence correlating

Finally there is the peroration in ER, c. 11.2:

mawn). T.-S. Box C2, No. 163, 4 leaves, comprises the section from TB, §15, end, to §19, beginning. There too Ex. 8.16 is cited followed by 9.14 (see Buber’s correction in note 158).

398

THE TRIENNIAL

CYCLE

'‫ שנ‬,‫ואף לע"ל הקב"ה מביא עו"כ ומזלות'יי ומשליכן לתוך גיהנם תחת ישראל‬ "‫( כי אני ה' אלהיך קדוש ישראל מושיעך נתתי מצרים כפרך וגו‬Is. ;)3.34 by‫‏‬ the reference to God as Israel’s savior there is a point of contact‫‏‬ with H which mentions His rescue of this people from the hands‫‏‬ of their enemies (cp. 1 5. 12.11), in addition to the word‫מצרים ‏‬ also occurring there (12.8). There is also another peroration‫‏‬ at the end of TB, §18, apparently connected with Ex. 9.13 ff.,‫‏‬ but originally probably belonging to the S at 8.16 (cp. above,‫‏‬ .p .)7-693 tI ‫‏‬:sdaer ‫ אלו ישראל שהקב"ה מביאם ומכניס אותם פעם אחת‬. ..

,)‫ שבפעם אחת הב"ה מכניסן ומביאן לירושלים‬:‫בירושלים (ויותר נכון בכ"י הגניזה‬ ,)‫ כ"א‬,‫ שנ' ואמרת בלבבך מי ילד לי את אלה (ישעיה מ"ט‬,‫וירושלים תמיה‬ ‫ את כל‬:‫ לשעה קלה אני מקבץ את גלותך זבכ"י הגניזה‬,‫ חייך‬:‫א"ל הקב"ה‬ ‫‏ שאי סביב עיניך וראי כלם נקבצו באו לך‬wy ‫ שכך אמר‬,)‫נליותיך אליך‬ )‫ י"ח‬,‫ שם‬,‫(שם‬. ehT tsal .v detic dluoc yllat yb snaem ‫‏‬fo ‫שאי סביב‬ ‫ ע יניך ור אי‬htiw eht lanif .v ‫‏‬fo 11 (1 01.21..5( :‫עתההתיצב‬/‫נם‬

‫םכיניע‬

‫ וא תא רבדה לודגה הזה רשא 'ה השוע ל‬.‫רו‬

However, the‫‏‬

theme of the return of the diaspora to Jerusalem would cor-‫‏‬ respond better to the other H to our S from Is. 34.11 ff. (above,‫‏‬ .p )493 eht lanif .v fo hcihw sdaer :)01.53( ‫‏‬wap '‫ופדויי ה‬ ‫ ןויצ הנרב "וגו‬.‫ ואבו‬This latter consideration would still more‫‏‬ strengthen the assumption that this second peroration was‫‏‬ ' meant originally for our S (just as the one in ER was because‫‏‬ it is connected with Ex.‫ ‏‬:8.19 ‫ יתמשו( תודפ ןיב ימע ןיבו ךמע‬and was‫‏‬ only later on shifted to Ex. 9.13. The same consideration would‫‏‬ also render this second peroration to be of later origin since the‫‏‬ H from Is. 34.11 ff. too is an innovation and is not at all repre-‫‏‬ sented in the homilies analyzed above. Yet it is risky to dog-‫‏‬ matize in this matter, and after all the above possible tally‫‏‬ with the H from 1 S. 12.7 ff. may have been the actual one also‫‏‬ here.

SEDER 5la (6a) The next regular 5 is at Ex. 10.1 ‫)הערפ‬‎ ‫ לא‬,‫ אוב‬infra, No. ‫רעו‬‎

Above (p. 396-7( the possibility 018 5 at 9.13, according to some, has been discussed. Moreover, from the Midrashim it appears that there began at some time a 5 at 9.22 ‫)םימשה‬‎ ‫הטנ תא ךדי לע‬ ‎‫(ויהי ברד‬. nI eht rettal ,esac ereht dluoc eb on wen 5 ta 1.01 45 ‎‫ הקדמונים‬in ed. Wilna is an insertion due to censorship.

EXODUS:

SEDER

5la

399

since there are only 14 verses from 9.22 to 9.35. Furthermore the Midrashic data point to a 5 at 10.21 ‫)יהיו‬‎ ‫הטנ ךדי לע םימשה‬ ‎‫ (חושך‬whereas the regular 5 is at 11.1 ‫)דחא‬‎ ‫ עגנ‬Ty, infra, No. 53). Thus there has taken place much shifting of Sedarim in the early part of Exodus, as noticed already above with regard to Nos. 48 and 48a (p. 373-4), 49a and 50 (p. 385-6), and 50a and 51 (p. 393), and as will be noticed also farther on. Here the above-mentioned group of different Sedarim is to be considered. The possible insertion of a new S at Ex. 9.13 was explained above (p. 396-7) as the result of the different previous S at 8.12 (No. 50a). Such a 5 could have extended from 9.13-35 (23 verses), with the next one beginning at the regular place ‫אוב‬‎ ‎‫ אל פרעה‬.)1.01( ehT raluger S ta 61.8 .oN( )15 osla sdnetxe ot 9.35, with 10.1 forming the commencement of the following S (No. 52). However, there were some who, for one reason or another, shortened 5 51 to extend only to 9.21; they thus started the next S at 9.22 (listed here as No. 51a) which resulted in the impossibility of having a new S at 10.1 (in our enumeration No. 52), because of the requirement of a minimum of 21 verses (from 9.22-35 there being only 14 verses), and hence would do so at 10.21 (here No. 52a). But those who followed the regular S at 10.1 could not accept 10.21 as the next S since there was one v. missing from the minimum of 21 verses, hence their next S began at 11.1 (here No. 53). And now for a detailed discussion

of Nos.

518,

52, 52a, and

53, beginning

first with

‎‫ונ‬ '‫ויהי ברד וגו‬

‫ויאמר ה' אל משה נטה את ידך על השמים‬, Ex.

‫‏‬.22.9

The commencement of a new S here appears from the sec‎‫ לס‬15 08815-1/ "(cp ER ce 12/3( Bmt follows after a peroration at the end of §18, showing that with $19 there commenced a new sermon to a new S; there is also the expression ‫ןינעה‬‎ ‫( המ ביתכ הלעמל ןמ‬TB, §19, end, T, §15, end) with regard to Ex. 9.16 ‫)'וגו‬‎ ‫ תאז ךיתדמעה‬Maya (‫םלואו‬‎ and hence with 9.22 there began a new ,‫ןינע‬‎ 1.6. Seder; and finally this section concludes with a peroration of its own (TB, §22, end, T, §17, end) as a regular feature of a unit to a given S. Our S is also cited in ‘Arukh in the quotations from the Yel. section

400

THE TRIENNIAL

CYCLE

‫ ונדמליב( יהיו )דרב‬,s. v.‫תיששע למנחב ‏‬, ‫ןיכלפ‬, ‫טרפ‬, 8 ‫בהצ‬, 3 (see the‫‏‬ list in Buber’s‫ ‏‬,‫ אובמ‬p. 201). No Y topic has been preserved‫‏‬ which would have helped to ascertain the underlying H to this‫‏‬ S. But there is a Pet. introducing a v. from the Hagiogr. (Ps.‫‏‬

:)135.6 ‫ רשא ץפח 'ה השע םימשב ץראבו םימיב לכו תומוהת‬55.49 One‫‏‬ dluoc esimrus taht eht 11 saw ‫‏‬.kezE 31.52: ‫לכן כה אמר אדני אלהים‬ ‫לע םודא "וג‬ ‫ ידי‬,‫ יתיטנו‬thus tallying with‫ הטנ תא ךדי ‏‬in the‫‏‬ initial v. of 5. It thus probably extended from 25.13 to 26.4‫‏‬

(ending with ybo‫ התוא חיחצל ‏‬onnn)+v.

41 (beginning with‫ונתתיך ‏‬

‫ חיחצל( עלס 'וגו‬,thus 10 verses. This H dealt with the punishment‫‏‬ of Edom (identified with Rome), and especially with the down-‫‏‬ fall of Tyre (26.1 ff.); as‫ רצ ‏‬is spelt there defective, it was Agga-‫‏‬ dically taken to denote 7¥, the foe, viz. ‘the wicked government’‫‏‬ of Rome.*? Such 8 H would be typical of the resentment felt‫‏‬ by the Jews towards Rome at the time when this prophetic‫‏‬ passage was selected as a significant accompaniment of the‫‏‬ Torah section dealing with some of the Egyptian plagues. Now‫‏‬ the above v. (Ps. 135.6), used as Pet., would tally by means of‫‏‬ my with‫ תומקנ ‏‬on‫( עו יתיש ‏‬Ezek. 25.17) and by means of‫‏‬

‫ םימיב‬with‫וילגל ‏‬ flected

‫םיה‬

‫ תולעהכ‬.)26.3(

in the peroration

(TB,

This H is especially re-‫‏‬

§22, end, shortened

in T, 7,‫‏‬

‫‏‬:)dne ‫‏ עונך בת ציון [לא‬no :‫ אבל ישראל‬,‫אומות העולם מוסיפין וחוטאין‬ 429 Buber, note 160, has erroneously corrected the v. to be Ps. 115.3: ‎‫ואלהינו בשמים כל אשר חפץ עשה‬. oslA eht hazineG tnemgarf ,evoba( eton )724

reads:

‎'‫ אמר הקב"ה השמים שמים וכו‬,‫ בשמים‬.'‫זש"ה כל אשר חפץ י'י עשה בשמים ובארץ וגו‬.

The homilist, after citing the Pet. v. (Ps. 135.6), begins his comment

first on ‎‫( בשמים‬so read in T: ‫'וגו‬‎ ‫ם רמא ה"בקה םימשה םימש 'הל‬, ‫ ב( ש מ יי‬that although God reserved the heavens for the upper beings only and the earth for the lower ones, yet at His will this order was changed such as when the giving of the law took place. The particular comment on ‫ץראב‬‎ and also on ‫םימיב‬‎ is the part illustrating God’s power to do what He wills such as when changing the confines of sea and dry land respectively ‫)שקיבשכו‬‎ ‫'וגו‬, ‫שקיבשכ רמא ווקי םימה‬ ‎"‫(אמר ועשה את הים יבשה וכו‬. eeS osla ni STJ .sM ,arfni( .11 ,.tp .p .)412 43° See TB, Waéra, §15 (and the parallels cited by Buber, notes 126-27):‫‏‬ ‫ א"ר‬. . .‫ר' אלעזר בן פדת אומר כשם שהביא הקב"ה על המצרים עתיד להביא על אומה זו‬

‫ לכ רוצ רומאה ארקמב רסח לע המוא העשרה וזה רבדמ 'וכו‬.‫ רזעלא‬Cp. also the famous‫‏‬ Aggadah on Ezek.‫ ‏‬26.2 ‫ האלמא הברחה‬. . . ‫ ןעי רשא הרמא רצ לע םילשורי‬as applying‫‏‬ to the prosperity and the ruin respectively of Caesarea, the seat of the Roman‫‏‬ governor of Palestine, on the one hand and Jerusalem on the other (Meg.‫‏‬ 6a, bottom).‫‏‬

EXODUS:

‫בית‬

‫של‬

‫עונה‬

‫שיפקוד‬

SEDER

5la

401

‫ ככ‬,‫ אימתי‬,)‫ כ'ב‬,'‫יוסיף להנלותך] (איכה ד‬

‫‏‬rp ‫ מכאן ואילך‬,)‫ ש' פקד עונך בת אדום (שם‬,‫‏ אדום‬an( :‫(צ'ל‬ ‫ שנ' יאמרו גאולי "י אשר גא ל ם‬,‫ישראל גולים אלא הקב"ה מכנפן לירושלים‬ ‫יד צר ומארצות קבצם ממזרח וממערב מצפון ומים‬ (Ps. ‫‏‬.(3-2.701 The last verse was purposely selected as it contained the word‫‏‬ ,‫ רצ‬and hence linked up with the above Aggadic interpretation‫‏‬ of ‎‫ צר‬in Ezek. 26.2 as referring to Rome! SEDER 52 (7)

‫את לבו ואת‬ an pray.

‫הכבדתי‬ 1.‫‏‬

‫ויאמר ה' אל משה בא אל פרעה כי אני‬

Halon

‎‫ "כבד‬YA SN ‎‫לביביפ םי‬

‎'‫וגו‬

kn

"‫לבם‬

‎‫ופרעה‬

)eS

noorT

DA

‫ (מצרים‬1 ’leumaS 41-6.6 9( ,sesrev

so B 41 and A 470( ; with the last v. there begins a new Seder in this prophetic book. C 31 also begins with 6.6, but its extent is unknown owing to a lacuna. There is a fragment of Yannai’s Kerobah to this S, but the part indicating the initial v. of H is missing (Zulay’s List; see now his ed., p. 86). The connection

of H and S is obvious.

Moreover,

the sen-

tence: 195) ‫םוחלשיו‬‎ ona ‫ללעתה‬‎ ‫ אלה רשאכ‬in 1 S. 6.6 clearly refers to ‫םירצמב‬‎ ‫ תא רשא יתללעתה‬in Ex. 10.2. STRUCTURE

OF HOMILIES

As pointed out above (p. 398-9), those who had the previous S at 9.22 (No. 51a) could not have the next one here at 10.1, but did so at 10.21 (No. 52a). Accordingly, there are no sections in TB and T to the former but only to the latter. However, the 5 at ‫הערפ‬‎ ‫ אוב לא‬must have been prevalent in early times since the Babylonian Sidra of AC began here; as noticed several times before, such a Sidra would coincide with a point where a S of TC commenced. In ER, c. 13.1, a portion of the sermon to our S has been preserved. There is introduced as a

Pet.: ‫םהישמ‬‎

‫דב‬

‫( כ ו דב ןבא לטנו לוחה סעכו ליוא כ‬Prov. 27.3)

which would tally by means of ‫דבוכ‬‎ and ‫דבכ‬‎ with the initial verses of both S and H. However, the homily itself, dealing towards its end with Israel’s sins in Egypt and their being

402

THE TRIENNIAL

CYCLE

spared only in order that Pharaoh should not claim inability to save them," has no bearing on the above H. would thus be reason to suspect another underlying H to A further Pet. in ERe ce: 13:2) imtroduces 101732.26-27 ‎'‫ פן ינכרו צרימו פן יאמרו ידינו רמה ולא ה‬sT ‎‫ לולי כעס אויב‬. . . nxt ‎‫פעל כל‬.

niagA a

noitcennoc

dluoc eb

dehsilbatse

God’s There our S. "nis ‫אפאיהם‬ htiw

H

because of the reasoning of the Philistines (1 5. 6.9): ‫אל‬‎ om 99) ‫ונב‬‎ ‫ כ * ל" א ודי העגנ‬3197) but the tenor of the homily itself is not akin to the story of the H which does not refer at all to Israel’s sins in Egypt. In JTS Ms. (infra, 11. pt., 216-17) the section to our S begins with a Pet. from Prov. 16.4: ‫לעפ‬‎ ‫לכ‬ ‎‫ רשע ליום רעה‬no ‎‫ ;ה' למענהו‬ereht si osla

nevow ni a

tnemmoc yb

R. Isaac on Job 12.24: ‫ךרד‬‎ ‫ ץראה םעתיו והותב אל‬oy ‫ישאר‬‎ ‫ בל‬.‫ריסמ‬ The latter v. may have been cited because of its point of contact, by way of contrast, with the H v. (1 5. 6.12): ‫תורפה‬‎ ‫הנרשיו‬ ‫לאמשו‬‎ ‫ אלו ורס ןימי‬. . . ‫בדרך‬, whereas the former v. would tally

by means of ‫הער‬‎ ‫ םויל‬with ‫תאזה‬‎ ‫ אוה השע ונל תא הערה הלודגה‬in 1 5. 6.9. But more Midrashic data to our 5 are needed for a clearer analysis of the structure of the respective homilies, especially with regard to their correlation with the H.

SEDER 52a (7a)

‫‏ חושך‬now ‫ויאמר ה' אל משה נטה ידך על השמים ויהי חושך על ארץ מצרים‬ ‫ד‬

This 5 is apparent from the sections in TB, Bo, §$§$1-6, T,

Bo, §§1-4, and ER, 6. 14. Citations from ‫ךשוח‬‎ ‫ ונדמלי יהיו‬6 found in ‘Arukh, s, v.. ‫רטסלב‬‎ ,‫ תיגג‬,‫ די" סמלרד‬2, adi, pop, ‫רצ‬‎ 7 and ‫רקרק‬‎ 1 (see the list in Buber’s ,‫אובמ‬‎ p. 201). An appropriate H to this 5 would be Is. 60.1 ff.: ‫'ה‬‎ ‫ימוק ירוא יכ אב א רו ך דובכו‬

‎‫וערפל לאומים ועליך יזרח‬ sop ‎‫יכפה‬ ‫ כי הנה החושך‬,‫ זרח‬yp ‎'‫ה' וגו‬, gniyllat htiw ‎‫ ויהי הושך על ארץ מצרים‬dna osla htiw ‎‫ ולכל בני ישראל היה א ו ר במושבותם‬.xE( .)32.01 hcuS a H ylbaborp comprised

60.1-9

(ending with

‎‫ ואלהיך ל תפארתך‬ydo

‫ך‬‎

‫פ רא‬

(‫ יכ‬19+

.) . . ‫ ךל‬mm

‫אל‬‎

‎‫א‬ ‫ור‬ ‫ לך ה' ל‬,)mm suht 01 .sesrev sA

4 ‎'‫ לא היה יכול להצילן וכו‬:‫ שלא יאמר‬,‫ ;ואמרתי בשביל פרעה הרשע‬ni MHY ot Prov. (ed. Gruenhut, 668, top) the reading is: ‫ורמאי‬‎ ‫םיעשרה אלש‬, ‫יתרמאו ליבשב‬ ‎‫ופה‬

EXODUS:

SEDER

52a

403

a Pet. there is introduced (TB, §1, T, §1, ER, c. 14.1) Ps. 105.28:

‎‫ שלח ח ו ש ך ויחשיך ולא מרו את דברו‬hcihw seillat yb snaem fo ‎‫חושך‬ with both 5 and H. The long Aggadah, comparing 8 punishment of Egypt to the war strategy of mundane rulers, describing also the ten plagues as measure for measure with regard to the treatment of the Jews there, and finally depicting the future chastisement of Edom by such plagues (TB, §§4-6, T, §4), is also found in the larger version of Midr. Tanh. (infra, H. pt., p. 112). In the Pesiktot the whole item is included in the section +0 ‫הלילה‬‎ ‫( יהיו יצחב‬Ex. 12.29, S54) as to which see infra, pp. 411 ff. The peroration is truncated in TB, T and in the larger version, but as pertaining to the plague of darkness it concludes properly in PRK (ed. Buber, 68a), PR (ed. Friedm., 90b) and also in T, §4 (towards end, in a wrong place, see Buber’s note 54 to TB, §6). This conclusion cites the H verse (Is. 60.2) expressly. The version in ER, c. 14.3, end (where the whole above-mentioned Aggadah is missing), is somewhat different,

viz.: ‫םשכ‬‎ ‫ךשוחו ךישחמו םירצמל ריאמו לארשיל‬, py ‫חלוש‬‎ ‫ךכ היה ה"בקה‬ ‎‫לבוא‬

‫ וכן לעתיד‬.'‫ וע"ז נאמר ה' אורי וישעי וגו‬,‫שעשה להם במצרים‬

‎'‫ שנ' כי הנה החושך יכסה ארץ וגו‬,‫יביא הקב"ה חושך‬.

sihT oot si deliatruc

and should read: ‫הנה‬‎ ‫תומואה 'נש יכ‬, ‫ ה"בקה ךשוח לע‬war ‫ל"על‬‎ ‫ןכו‬ ‎‫ שנ' ועליך יזרח ה' וכבודו‬,‫ ומאיר לישראל‬,‫החשך יכסה ארץ וערפל לאומים‬ ‎‫עליך יראה‬.

.pC

rehtruf

,GHM ,II :38 ‎‫שאין הקב"ה נפרע‬

‫בוא וראה‬

‎‫ וכן לעתיד לבוא לא יפרע הקב"ה מן הגוים אלא‬. . . ‫מן הרשעים אלא בחושך‬ ‎‫ וערפל לאומים‬. . . ‫ שנ' כי הנה החושך‬,‫ ;בחושך‬siht egassap smees ot emanate from Yel., as evident from YSH to Ps., §723, beginning. (As to a similar peroration in TB, §15, to the section of ‎‫החודש הזה לכם‬, .xE ,1.21 ees ,arfni .loV ,II ni noitcennoc htiw Sabbath ‎‫החודש‬.( SEDER 53 (8)

‫‏ אחד אביא על פרעה ועל מצרים אחרי כן‬uy ‫ויאמר ה' אל משה עוד‬ ‫‏ אתכם מזה‬yaw ‫ישלח אתכם כשלחו כ ל ה גרש‬, Ex. ‫‏‬.1.11 Haftarah: ‎‫נפלאות‬ A 470 lists this H ably there was (10 verses). In B

‫אראנו‬ ‫כימי צאתך מארץ מצרים‬, haciM .51.7 as extending to Nahum 1.7 (13 verses); probskipping, viz. Mic. 7.15-20, Nah. 1.1-3+7 41 the copyist has left out the beginning of H

404

THE TRIENNIAL

CYCLE

‫ תחא ע ד המ ןובשחת לא י'י הלכ אוה )השוע‬yu ny ‘no>bw). Here the 1‫‏‬ sdnetxe ot .haN 9.1 esuaceb ‫‏‬fo ‫ כלה‬ni redro ot yllat ‫‏‬htiw ‫כ לה‬ ‫ םכתא הזמ‬way‫ שרג ‏‬in the initial v. of S. Since in B 41 the H no‫‏‬ doubt also commenced with Mic. 7.15, it would thus comprise‫‏‬ 15 verses were it not for the fact that the skipping is not indi-‫‏‬ cated, viz. Mic. 7.15-20, Nah. 1.1-3+9 (10 verses), or perhaps‫‏‬ Mic. 7.15-20-+ Nah. 1.7—9 (9 verses). In reality Mic. 7.15 does not tally with Ex. 11.1 linguistically as is the usual feature of a TC H, except for the weak point of ,‫םירצמ‬‎ but rather intrinsically, viz. the reference to the wonders done in connection with the events that resulted in the Exodus. Because of this absence of such a tally, there was taken recourse

(as in B 41) to Nah.

1.9, as pointed out above,

but it is very unusual for H to tally in its final v. with the znztial one of S and not in the initial one of the former itself. Another

H

to our

S is found

beginning is defective, viz. Haggai H commenced

at 2.6: ‫איה‬‎ ‫תחא טעמ‬

in Bodl.

260674,

2.7-15+23.

where

the

No doubt

this

‫ הכ רמא 'ה תואבצ ע דו‬,‫ יכ‬thus

tallying with Ex. 11.1 only by the adverb .‫דוע‬‎ It comprised thus 2.6-15-+ 23 (11 verses; the last verse was added as a ‘happy ending,’

Minor

and with

Prophets).

it there also commences

a new

A further point of contact

Seder in the

with

S is to be

found in 2.7: ‫םיוגה‬‎ ‫ ואבו תדמח לכ‬and 2.8: ‫בה‬‎ ‫ילו זה‬

‫ ה ףסכ‬%,

thus corresponding to the item of the Jews obtaining from the Egyptians ‘vessels of silver and vessels of gold’ (Ex. 11.2: ‫ילכ‬‎

3m)

‫ילכו‬‎ 405, cp. also 12/3530(

A still third H is indicated in the Kerobah to our S of the early Paitan Simon Hakkohen b. Megas (Zulay’s List), viz. Is. 6.13: ‫"וגו‬‎ ‫ הב הירשע‬7191, again tallying with Ex. 11.1 by means of .‫דוע‬‎ This H probably comprised 6.13—7.8+8.13 (10 verses; in some codices there begins with 8.13 a new Seder in Isaiah, cp. Ginsburg, Introd., p. 46). Besides the above tally, this H has no other connection with S.

There is a fragment of Yannai’s Kerobah (Zulay’s List, see now H is missing,

to the present S

his ed., pp. 86-88), but the indication of

EXODUS:

STRUCTURE

SEDER 53

405

OF HOMILIES

Those who began the previous

S at 10.21

(No. 52a) could

not, of course, have the next 5 here at 11.1 since from

there are only 9 verses.

10.21—29

The latter S is only possible for those

who commenced the previous S at 10.1 (No. 52, see above, p. 399). Indeed both Tanhumas and ER, which contained sections to S 52a (above, p. 402), have none to S53. Yet other

Midrashic

versions show traces of homilies to the latter.

The

Genizah Yel. fragment, the first leaf of which contains a part of the section to S 49 (see above, p. 382), has, where the second leaf begins (after an extensive lacuna, M.G.W.J., LX XIV, 280, fol. 12a), the conclusion of a sermon: ‫הכמל‬‎ ‫םהיתובאב ךכל‬, ‫וגרה‬

‎‫ מצרים בבכוריהם כי לעולם חסדו‬.sP( .)01.631 ereH yltnedive si eht end of the Aggadah that the Egyptian first-born sons slew their fathers (see PRK, ed. Buber 65a, TB, §18, as pointed out by Marmorstein, /.c., note 9), but in the latter 2 instances the homily is in connection with Ex. 12.29 whereas here it is no doubt linked up with 11.4 ff. of our S since the next section is on ‫שדוחה‬‎ (Ex. 12.1). Unfortunately only this morsel has been

preserved. It may safely be assumed that the sermon began with a Y topic, just as the following one on ‫שדוחה‬‎ does, but the redactors of the Tanhumas have omitted this section altogether (and likewise in ER Tanh. to Exodus).

which

is but

another

version

of Midr.

JTS Ms. (infra, H. pt., p. 218) has a short section to the present S which introduces Ps. 78.49: ‫"וגו‬‎ ‫ חלשי םב ןורח ופא‬,‫ה"שז‬ but the homiletic application of this v. is missing. The rest deals with the fulfilment of Gen. 15.14 ‫)לודג‬‎ ‫ ירחאו( ןכ ואצי שוכרב‬, hence the injunction to Moses to instruct the people to borrow precious things from the Egyptians (Ex. 11.2 ff.). In this connection there is woven in Ps. 105.37: ‫בהזו‬‎ ‫םאיצויו ב ףסכ‬ which would tally with the H from Haggai (above, p. 404).

Likewise the short peroration: ‫תזבמ‬‎ any ond ‫ןתונ‬‎ ‫ןכו םלועל אבה‬ ‎‫תאכלו‬

‫גוים‬

‫ חיל‬,)‫ "א‬8" ‫ שנ' יחרדו כצפור ממצרים וגו' (הושע‬,‫מצרים‬

406

THE TRIENNIAL

(1 ‎,‫וגו' (ישעיה ס"א‬.

CYCLE

ehT tsal .v detic .sI( )6.16 dluow evah a tniop

of contact with Haggai 2.7:

‫םיוגה‬‎

‫לכ‬

‫תדמהח‬

.‫ואבו‬

[Before proceeding to the next S a remark is due on the number 16 (1) by which the Y sermon on ‫שדוחה‬‎ is indicated in the above Genizah fragment (M.G.W.J., 1. c., 280).

This means

that the version of Midr. Yel., of which 2 leaves are preserved in this Ms., contained till here 15 sectzons (or sermons) to Exodus. Now our enumeration gives 8 regular Sedarim, as found in the Geniz. lists of the corresponding TC Haftarot (Nos. 46-53), and 5 additional ones due to the shiftings of the Sedarim (Nos. 48a, 49a, 50a, 51a, 52a). There is also a likelihood of such a shifted S beginning at Ex. 9.13 (above, p. 396). There is thus

still missing one item to make up the number 15. Should we say that perhaps some did havea S at Ex. 2.1 (see above, p. 364)? But it should also be pointed out that ER has 14 cps. up to ‎‫החודש‬, and with the section on S53, which is missing there, there would have also been 15 items up to here. Now c. 3 there (on Ex. 3.6 or 3.7) is out of considerstion for a possible S since Ex. 3.1 (No. 47) is a generally recognized S (cp. above, p. 368, and note 394). However, Ex. 6.13, towhichc. 7 pertains, may have

perhaps formed at some time a S according to some local custom in Palestine. Such an item would thus have to be placed between Nos. 49 and 49a and together with the S at 9.13 would complete the number 14. The matter still needs further clarification on the basis of new

indicates Sedarim to 8 but, there ‫סת‬‎ and thus

material.

Anyhow,

the above

Yel.

fragment

that sections were incorporated to all the variant in Exodus which in reality amounted up to here only due to their being shifted, grew to 15. The 16th section ‫( שדוחה‬Ex. 12.1) is not toa TC 5 but to Sabbath ,‫שדוחה‬‎ really belongs to the so-called Pesikta. Yet the redac-

tors of the Midrashim

included therein the sections to ordinary

Sabbaths as well as to ‘distinguished’ ones and Festivals in order to have them arranged in accordance with the sequence of the text of the Torah. The sermons to Sabbath ‫שדוחה‬‎ will be considered infra, Vol. II. And now to return to the next S ‘oy Al

EXODUS:

SEDER 53a

407

SEDER 53a (8a)

‫ויקרא משה לכל זקני ישראל ויאמר אליהם משכו וקחו לכם צאן למשפחותיכם‬ ‫ה‬.‫הפ ס‬

‫ושהטו‬

‫ו‬-1

The next regular S is at 12.29 (infra, sub No. 54), but the section in ER, cps. 16-17, it is apparent that at some there was a S at 12.21. The previous ch. in ER (15.31) with a peroration indicating that a new section commences

from‫‏‬ time‫‏‬ ends‫‏‬ with‫‏‬

ch. 16. The latter contains several Petihtot and has also a‫‏‬ peroration of its own (c. 17.4). In addition, there is evidence‫‏‬

of a Y topic in c. 16.2 to be discussed forthwith. The reason for‫‏‬ a S here instead of at Ex. 12.29 would again have to be sought‫‏‬ in the previous shiftings of the Sedarim. In order to preserve a‫‏‬ certain symmetry in the respective lengths of the Sedarim,‫‏‬ those who had the previous S at 10.21 (above, No. 52a) would‫‏‬ commence the next one here at 12.21, whereas those who began‫‏‬ the former at 11.1 (No. 53), thus 9 verses further down, started‫‏‬ the next one at 12.29 (infra, No. 54), 8 verses subsequently;‫‏‬

thus the lengths of S52a and 53 would be almost the same.‫‏‬ The variance in custom as regards the new S (viz. Nos. 53a‫‏‬ and )45 may perhaps also be due to the different extent of‫פרשת ‏‬ ‫( שדוחה‬Ex. 12.1 ff., infra, Vol. II); it usually ends with 12.20,‫‏‬ but there may have been a custom to conclude it at 12.28, and‫‏‬ accordingly, in order that the new S should not overlap this‫‏‬ reading reserved for Sabbath‫ ‏‬,‫ שדוחה‬the former was shifted‫‏‬ from 12.21 to 12.29. Finally, it should be added that the Torah‫‏‬ reading on the 1st day of Passover began in Babylon, as is still‫‏‬ the custom of the synagogue, with Ex. 12.21 (see Meg. 3la:‫‏‬

‫ארות "וכו‬, ‫ךשמ‬, ‫?רמא( ייבא אנדיאהו גוהנ אמלע ירקימל‬8 but this of‫‏‬ 432 According to Seder R. ‘Amram

p. 227) the reading commenced

(ed. Warsaw,

I, 410, ed. Frumkin,

IJ,

at 12.14 (‘tn ‫ןורכזל‬‎ ‫ םויה הזה םכל‬.(‫ היהו‬This

would represent a variant custom pertaining to the Sura school (where R. ‘Amram functioned) whereas Abbaye’s statement was in accordance with the custom obtaining in the Pumbedita school. The Seph. ritual has the following compromise, viz. to begin at 12.14 when the 186 day of Passover falls on a Sabbath and at 12.21 when on a weekday (cp. also Or Zaru‘a, II, §390, end, where this is cited in the name of Sa‘adyah).

408

THE TRIENNIAL

CYCLE

course has no bearing on the section in ER, which Midr. is in accordance with the custom in Palestine, where the Torah reading on the 1st day of Passover was from ‫תודעומ‬‎ ‫( תשרפ‬infra,

Vol. II, cp. also infra, p. 419, about the Palestinian readings on ‎‫ חול המועד‬fo .)revossaP ecneH eht noitces ni RE nac ylno ylppa to a TC S, as described above.

Haftarah: An appropriate one for the above S would be Is. 31.5:

‎‫ ירושלם גנון והציל פ ס וח והמליט‬yS ‎‫כצפרים עפות כן יגן ה' צבאות‬, suht tallying

with

Ex.

12.21

‫)הספ‬‎ ‫ה‬

(‫וטחשו‬

and

especially

with

12.23: ‫תיחשמה‬‎ ‫ חתפה אלו ןתי‬by ‫'ה‬‎ ‫ פר ס ח‬. . . ‫רבעו 'ה ףוגנל תא םירצמ‬ ‎‫ לבוא אל בתיכם לנגוף‬.pc( rehtruf .)72.21 from

Is. 31.5 to 32.4+8

sihT 11 ylbaborp dednetxe

(10 verses; see infra, Vol. II, to the S

at Dt. 22.6, where H also began with Is. 31.5).

STRUCTURE

OF HOMILIES

There is no section in TB. For several Sedarim we have to leave T out of consideration since this Midr. contains for Ex. 12-17 only extracts from Mekhilta (as indicated expressly at

T, Bo, §5: ‫לאעמשי‬‎ ‫; אתליכממ יברד‬as to the heading ‫ארפסמ‬‎ ‫ רישי‬IN at T, Beshallah, §24, see infra, p. 420). Thus only the section in ER, cps. 16-17, is to be discussed. Now the latter introduces (in c. 16.2) as the Pet. Is. 30.15, only to be followed immediately

by 8 Halakhic item: ‫ןועשות‬.‎ ‫ןאצ ד"הה הבושב תחנו‬. ‫וכשמ וחקו םכל‬ ‎'‫" וכו‬yp pin ‫ןיאפרתמ‬‎ ‫ לכב‬.‫ ןנינת‬Now there has been noticed above (pp. 372 and 389, note 419) the feature in ER to insert the Y topic,

usually

placed

in Midr.

Yel.

and

in Tanhumas

head of the section to a given S, within the section. thus surmise‘’} that the Y sermon 433 Such

a surmise

was

also made

at the

One may

to our 5 began as follows: in M.G.W.J.

LXXIV,

272, without

however realizing at all the problem of a S here at Ex. 12.21 and of the role played by the corresponding H. (As to the fancies there about Y topics in ER, c. 15.22, on ‫האנ‬‎ ‫ םדא האור דומע‬and 15.24 on ‫הנבלה‬‎ ‫ תא‬,‫ האורה‬see infra, Vol. / in connection with the analysis of the homilies on Ex. 12.1 ff., ‫'פ‬‎

‎‫ (החודש‬.

‫‪53a‬‬

‫‪409‬‬

‫ילמדנו רבינו‪:‬‬

‫‪SEDER‬‬

‫‪EXODUS:‬‬

‫אדם מישראל שהיה חולה מהו שיתרפא בע"ז‪ .‬כך שנו רבותינו‪:‬‬

‫בכל מתרפאין חוץ מע"ז וגילוי עריות‬

‫יאמרו לו לאדם‪:‬‬

‫ושפיכות‬

‫‪70.44‬‬

‫בוא והרוג את הנפש ואתה מתרפא‪,‬‬

‫[ש"ד]‬

‫‪yno‬‏‬

‫כיצד‪,‬‬

‫אל ישמע להן‪...‬‬

‫ג"ע כיצד‪[ ,‬ש]אם יאמרו לו לאדם‪ :‬עסוק בגלוי עריות ואתה מתרפא‪ ,‬לא‬ ‫ישמע להן ‪ . . .‬ע'ז כיצד‪ ,‬שאם היה אדם מישראל חולה ויאמרו ‪bn‬‏ לך אצל‬ ‫ע"ז פלונית ואתה מתרפא‪ ,‬אסור לילך‪ ,‬שכן הוא אומר זובח לאלהים יחרם‬ ‫‏‪ onda‬לה' לבדו (שמות כ"ב‪ ,‬י"ט)‪ ,‬והואיל ‪woS‬‏ מי שעובד ע"ז יחרם‪ ,‬מוטב‬ ‫לו ‪dnim‬‏ בחולי ואל יעשה חרם בעולם הזה‪ %*.‬ולא זה בלבד אסור‪ ,‬אלא‬ ‫כל דבר שהוא של ע"ז אסור להתרפאות בו‪ ,‬שאם יאמרו לו לאדם‪ :‬טול ממה‬ ‫שמקטירין לע"ז או טול מן האשרה ועשה מהן ‪poy‬‏ והתרפא‪ ,‬אל תטול ‪.. .‬‬ ‫לכך אסור להתרפאות מכל אשר לה‪ .‬וכן אתה ‪vxx‬‏ בישראל‪ ,‬כשהיו במצרים‬ ‫היו עובדין ע"ז ולא היו ‪ynap‬‏ אותה‪ ,‬שנ' איש את שקוצי עיניהם לא השליכף‪%‬‬ ‫(יחזקאל כ'‪ ,‬ח')‪ .‬א"ל הקב"ה למשה‪ :‬כל ‪roy‬‏ שישראל ‪yarp‬‏ לאלהי מצרים‬ ‫לא יגאלו‪ ,‬לך ואמור להן שיניחו מעשיהן הרעים ולכפור בע"ז‪ .‬הה"דז‪ 9‬משכו‬ ‫ישן‬ ‫לכ‬ ‫‪apS‬‏‬ ‫ולהיכם מעיז‪3‬‬ ‫וקחה ‪2‬לכם; ‪/‬יכלומה‪ :‬יאמשוכ‬ ‫שבכך ‪apaT‬‏‬ ‫השח ט ה = אלהיהם ‪po‬‏ ‪ =" oso‬העש ‪ ₪ 4‬הופיס ‪nS‬‏‬ ‫פוסח עליכם‪.‬‬ ‫‪The whole point of idolatry, which forms the main theme‬‬ ‫יכ םויב אוהה ‪‎‬ןוסאמי ‪of the homily, is due to the 11 v. (Is. 31.7):‬‬

‫‪. nI RE eht -aggA‬איש אלילי כספו ואלילי זהבו אשר‪ yw ‎‬לכם ידיכם חטא‪‎‬‬ ‫‪by the citing of Is. 30.15:‬‬

‫‪terminated‬‬

‫‪and‬‬

‫‪is introduced‬‬

‫‪dah‬‬

‫‪‎ is taken‬הבוש ‪ Here‬ד"הה‪‎ .‬הבושב ‪ nnn‬תושעון ‪ . . .‬יוה הבושב תחנו ‪‎‬ןועשות‬ ‫‪ to ER, 6. 16.2, end). This v. is‬ישודח ‪‎‬ל"דרה ‪as repentance (cp.‬‬ ‫יכ‬

‫אתא ןיבר רמא יבר ‪‎‬ןנחוי‬

‫‪yllanoisacco‬‬

‫‪rewsna‬‬

‫‪(Pes. 25a, bottom):‬‬

‫‪tahT ni Y‬‬

‫‪44 This is a Pal. Halakha‬‬

‫‪.‬בכל מתרפאין‪ nip ‎‬מע"ז‪non ‎‬‬

‫עריות‬

‫ושפיכות‬

‫דמים‪‎‬‬

‫‪Amoraic statements were employed, has been shown above, pp. 78, 81, 93,‬‬ ‫‪96, 123. However, from the illustrations given here as to each of the 3 items‬‬ ‫‪ it would seem as if this Hal. originated‬ד"ש( דציכ ‪ . . .‬ע"ג דציכ ‪ . . .‬ז"ע ‪‎‬דציכ ‪6. . .‬‬ ‫‪from 50716‬‬

‫‪ in ER, ed.‬ישודח ‪‎‬ש"שרה ‪45 As R. Sam. Straschun rightly pointed out (see‬‬ ‫בטומ ול תומל ילוחב םלועב הזה לאו ‪‎‬השעי ‪6. /.), the reading here should be:‬‬

‫‪Romm,‬‬

‫‪.‬חרם [לעולם הבא]‪‎‬‬ ‫‪‎‬אלו ‪ hence here:‬תאו‪ ,‬ילולג םירצמ אל ‪‎‬ובזע ‪46 The continuation of the v. is:‬‬ ‫‪.‬היו‪ pany ‎‬אותה‪‎‬‬ ‫‪437 In the original Y homily the return to the initial v. of 5 is usually‬‬ ‫‪, On this v. we‬ןינמ‪ .‬הממ ונירקש ‪,‬ןינעב ‪‎‬וכשמ )‪indicated by the formula: 05> inp‬‬ ‫‪')‎ 70193); cp. R. Yose Hagelili’s‬וכו ‪have here the Aggadic interpretation‬‬ ‫וכשמ םכידי ז"עמ ‪‎‬וקבדהו ‪comment (Mekh., Bo, 6. 11, ed. Horov.-Rabin, p. 36):‬‬ ‫‪‎ 20) in the name of‬כ‪, cited in Mekh. of R. Sim. b. Yohai (ed. Hoffm., .‬במצוה‪‎‬‬

‫וכשמ םכידי ‪,‬ז"עמ ןינעכ 'נש רמואו םהילא שיא ‪‎‬יצוקש ‪‎ pry‬וכילשה ‪R. Eli‘ezer:‬‬

410

THE TRIENNIAL

CYCLE

reflected by ‫לארשי‬‎ ‫ו רשאל וקימעה הרס ינב‬

‫ ש בו‬in our H (Is. 31.6)!

In Midr. Yel. the order of the sermon was apparently different, viz. first was cited the Halakhic theme about attempting to obtain a cure from idolatry and then followed the linking up with the initial v. of S by means of the explanation that the Jews were bidden to give up the Egyptian deities in connection with the Passover; as a separate comment there was introduced Is. 30.15 as a Pet. to the effect that the redemption had to be preceded by repentance (cp. the argument of R. Eli‘ezer and R. Joshua‘ in Yer. Ta‘an. I, 63d, bottom, and Babli Sanh. 97b, bottom). The real Pet. from the Hagiogr. is the one given in

ER, c. 16.3:

‫םיליל‬‎ ‫אב‬

‫( ושובי לכ ידבוע לספ םיללהתמה‬Ps. 97.7),

tallying with: ‫ובהז‬‎ ‫יל"לאו‬ ‫ופסכ‬ ‫ א ייל יל‬in Is. 31.7, and continuing the same theme of the Egyptian deity being slaughtered in the form of the Paschal lamb.

In ER, c. 16.4, another

Pet. is given (Prov. 16.11): ‫"וגו‬‎ ‫ סלפ ינזאמו מ פש ט‬which has only a slight point of contact with H, viz. by means of ‫טפשמ‬‎ also mentioned in Is. 32.7 (this in the part skipped in H). Also the homily in ER, 6. 16.1, on Job 12.12: ‫םימי‬‎ ‫המכח ךרואו‬

‫םישישיב‬

‎‫בונה‬ ‫ ת‬dluow wohemos knil pu htiw ‎‫ יבין לדעת‬ni .sI .4.23 ER, c. 17.1-3, deals with Ex. 12.22 and §§4—5 with v. 23. Now the verses introduced would contain some points of contact

with 11; thus Prov. 16.4: ‫הע‬‎ 7 ‫ עשר םויל‬on ‫והנעמל‬‎ ‫ 'ה‬byp ‫לכ‬‎ with 15. 32.7% ‫םיע‬‎ ‫ ר‬vo :‫יליכו‬‎ Cant. 2:3: 7 5%5... ‫חופתכ‬‎ ‎‫וישבתי‬

‫ חמדתי‬htiw .sI

:2.23 ‎‫סלע כבד בארץ עיפה‬

x‎b ‫ ;כ‬dna boJ

31.14: ‎'‫ ומה אעשה כי יק ום אל וגו‬htiw eht lanif .v fo H .sI( :)8.23 ‎‫יקום‬

mam ‎‫ על‬.mis

ehT noitarorep smees ot eb deniatnoc ni

6. 17.4: ‫וילגר‬‎ ‫הדימעב 'נש ודמעו‬, ‫לבא דיתעל אובל אוה דמוע ןדו תא ומלוע‬ (Cr "‫ד‬‎ (‫ "וגו הירכז‬ot ‫ליש‬‎ ‫ ינפ רי‬oy ‫רשא‬.‎ ‫םיתיזה‬: an ‫לע‬‎ ‫ ?אוהה‬os

‎)'‫ ח‬.,'‫לעד וגו" (צפניה ג‬

pa

no ‎'‫ הכר לי נאוםה‬oj .ona

,hceZ“

14.4 tallies by means of Jerusalem with Is. 31.9: ‫ול‬‎ ‫רשא רוא‬ ‎‫בציון ותנור לו בירושלים‬, dna .hpeZ ,8.3 ni noitidda ot ‎‫קומי‬ with ‎‫ יקום‬in Is. 32.8, has a resemblance to Is. 31.9 by reason of

the phrase ‫ץראה‬‎ ‫ ב א ש יתאנק לכאת לכ‬.‫ יכ‬All these data seem to confirm the correctness of the suggested H from Is. to a S at Ex. 12.21 which was prevalent in Palestine in localities and at a certain period. However, the more S was at 12.29 to the consideration of which we proceed

31.5 ff. certain regular now.

EXODUS:

SEDER

54

411

SEDER 54 (9)

‫‏‬NN ‫ה ל יל ה וה' הכה כל בכור בארץ מצרים מבכור פרעה‬

‫ויהי בחצי‬,

‫ ו‬ACE‫‏‬

Haftarah:

‎‫שומר מה‬

‫מלילה‬

‫משא דומה אלי קורא משעיר שומר מה‬

‎‫מ לי ל‬, haiasI ,4.22-11.12 gnippiks ot 51.42 21( ,sesrev 066 2606°°).

1

The length of 11 is rather unusual; also 22.1-4 is ‘inaus-

picious’ and the abrupt tagging on of 24.15 ‫)םירואב‬‎

‫ןכ‬

‫לע‬

‎'‫(כבדו וגו‬, ot dnopserroc ot 4.22 ‎)'‫ כ ן אמרתי וגו‬4 ‫ (ע‬dna osla ot supply a ‘happy ending,’ does not mend matters much. It appears to me to be more logical to assume that the H really comprised Is. 21.11-17 (ending with ‫רבד‬‎ ‫ כ( י 'ה יהלא לארשי‬+ 24.13 ‫)'וגו‬‎ mm ‫הכ‬‎ ‫ י‬15-(‫( כ‬hence 10 verses). The ending at 24.15 is borne out by the homilies discussed infra (p. 415-6). B 41 and A 470 list H as extending from 21.11 to (ty) 22.23, which would render the H to consist of 30 verses! No doubt there was skipping, probably 21.11-17-+22.21—23 (again 10 verses; with 22.23 there begins a new Seder in Isaiah). Yannai in his Kerobah to the present 5 also lists Is. 21.11-12 as the initial verses of H.438 Also the one of the Paitan Samuel (GS, 111, 24 ff.), which reflects in style and sentiments the former (ibid., p. 6), lists the same H (ibid., p. 26, 1. 37: ‫המ‬‎ ‫'נו אשמ המוד ילא ארוק ריעשמ רמוש‬ ‎'‫ מלילה שומר מה מ‬54 tuB nomiS nehokkaH .b sageM ni sih haboreK (Zulay’s List) indicates a different 11, viz. 2 Kings 19.35: ‫יהיו‬‎

‎'‫במחזה אשור גו‬

‫ויך‬

'‫ההוא ויצא מלאך ה‬

‫בל ילה‬, hcihw seillat

better than the previous H with the initial v. of 5: ‫יצחב‬‎ ‫יהיו‬ ‎"‫ וה' הכה וו‬,55°57 htob ni egaugnal dna ni .tnetnoc sihT 438 ‎‫מחזור יניי‬, .de ,nosdivaD .p 53 .de= ,yaluZ ‎‫כ‬. ,09 .lI .13-03 sihT tuyyiP is neither to the 1st day of Passover, as Rappaport assumed, nor to Sabbath Haggadol (see ibid., p. 32, note 1), but, as is now clear, to the above TC 5; in Palestine Ex. 12.29 was not read at all on the former day (see infra, Vol. I1), nor is there any evidence whatever for a special reading there on Sabbath Haggadol. See now also Zulay, »» ,‫ירקחמ‬‎ p. 326, top, but his remark: ‫םנמא‬‎

‎‫ יתכן שסדר זה חל לפעמים בשבת הגדול‬si ,elbanetnu ecnis ,CT sa llew sa ,CA detrats in Tishri (infra, beginning of the a leap-year, and 439 It is not just as Yannai’s

Vol. 111(, hence S53 would always be read either at the 2nd year of the Cycle or at the end of the 156 year, if it was thus around autumn and not around spring. for the 1st day of Passover (as Dr. Davidson states, p. 6) is not for the Great Sabbath (ibid.).

412

THE TRIENNIAL CYCLE

second H probably comprised 2 K. 19.35-20.7 (10 verses).44° Both Haftarot had their respective influence on the items of the Midrashic sections to be discussed forthwith. STRUCTURE

OF HOMILIES

Owing the Babylonian custom of reading on the 1st day of Passover Ex. 12.21 ff. (which also included 12.29 ff. where the above S commenced) and on the 2nd day Lev. 22.26 ff. (mw ‎‫(או כשב‬, detacidni ni .geM 813 yb eht :scinomenm ‎‫תורא‬, ‫משך‬,( the rather late redactors of the Pesiktas have incorporated in their works sections to both ‫הלילה‬‎ ‫ יהיו יצחב‬and ‫בשכ‬‎ ‫; רוש וא‬thus Piska 7 and 9 in PRK (ed. Buber, 62a ff. and 73a ff.), Piska 17 in PR (ed. Friedm., 85a ff.) and Addendum, cps. 1-2 (192a ff.). Or in other words, they simply transferred from the Midrashim to the Pent. the section dealing with S54 of TC and applied it to the 1st day of Passover according to the Babylonian ritual. In Palestine, where no 2 ‘first’ days of Passover were celebrated as complete holidays ‫)םיבוט‬‎ ,(‫ םימי‬only the so-called ‫תודעומ‬‎ ‫תשרפ‬ (Lev. 23) was read from the Torah on the sole first day of Passover. Now there is reason to conclude that in Palestine too the reading began with Lev. 22.26 ff. (see infra, Vol. II). Accordingly the Piska on ‫בשכ‬‎ ‫ רוש וא‬is the only appropriate one for that occasion, but this sermon too had its place in the Midrashim on the Pent. which incorporated all the sections on the Torah readings, whether those of the ordinary Sabbaths or of the so-called ‘distinguished’ ones and the Festivals. Thus, e. g., Piska 9 in PRI is also found in LR; ¢ 27, (TB, Emer, $7 fi. 1. Sor. Che relationship of the Pesiktas to the Midrashim on the Pent. will be analyzed more fully infra (Vol. III); here only the point pertaining to our present theme has been mentioned, viz. that the sections in both Pesiktas as well as in the Pent. Midrashim on ‫הלילה‬‎ ‫ יהיו יצחב‬all originally belong to the TC S here, and not to Passover proper. The sections thus to be considered here are :— PRK, oc, 7 (62a ff.), PR,c17 (65a fi.) and Addendum )c22 “4° With 20.8 begins a new Seder in Isaiah (see Bible, ed. Ginsburg), hence the H may have included also this v. (11 verses). However, this Seder is missing in Ms. Or. 2500 (see Marg., Cat. Brit. Mus., 1, 269a).

EXODUS:

SEDER 54

413

(195b ff.), TB, Bo, §§16-19, and ER, c. 18. All the homilies contained in them have to be correlated with the one or the other of the above-mentioned Haftarot. In accordance with our scheme of investigation, we begin with the Halakhic topic of the first portion of the Y sermon because it enables, as a rule, to establish more concretely this correlation with the underlying H. Y ‫‏‬.nomreS

‫א‬,

3:

‫ הפל ערב עה‬eh‫]‏‬Srp ‫ ילהנ‬fe‫)‏‬iS ‫הלילת וה" הכה כל בכור‬ ,)'‫ א‬,'‫‏ (מ' ברכות ד‬pay ‫ תפלת הערב אין לה‬:‫כך שנו רבותינו‬ ‫‏ (ע=תים) הם‬yno ,‫ למה‬.‫שעה שאדם מבקש להתפלל יתפלל‬ .'‫וכו‬

‫הה'לבח>י‬ .‫היכן היא‬ ‫אלא כל‬ +*,‫לתפלה‬

The starting-point about prayer is due to Hezekiah’s lication mentioned

in the 11 from 2 K. 19.35 ff., viz.:

sup-

‫לל‬‎ ‫פתיו‬

‎‫) אל ה' וגו‬2.02( dna ‎‫ שמעתי את ת פ ל ת ך‬.)5.02( ehT laitini .v fo this H is cited expressly in the homily ‫)ונמיה‬‎ ‫בירחנס אל תערפ‬, AN ‎'‫ [שנ'] ויהי בלילה ונו‬,‫(אלא בלילה‬. ,revewoH eht emas cipot dluoc have just as well been connected with the other 11 from Is. 44" The reasoning is rather puzzling because if there are fixed times for the efficacy of prayer, why then should the evening prayer have no fixture? The attempted explanation in GS, I, 509, No. 16, that from ‫'וכו‬‎ 705 refers to the previous part of M., curtailed by the copyists, which states the timelimits for the morning and afternoon prayers, is certainly far-fetched in view of the stateent farther on in our homily: 98 ‫הלפתל‬‎ ‫רמא דוד ליאוה שיו םיתע‬

‎‫אני איני זז מתפלתי בחצות הלילה‬, suht ylsserpxe gniknil pu siht nosaer htiw reyarp at night. Rather one may surmise that after (‫ונייה‬:‎ ‫עבק אלא לכ העש‬, ‫ הל‬pr ‎‫ בלילה) שאדם מבקש להתפלל יתפלל‬ereht dluohs eb detresni .R s’amuhnaT kramer that even the evening prayer has y ‫ב‬‎ ‫ ק‬in the sense of corresponding to the process of the sacrifices being consumed throughout the night by the fire on the altar (see Yer. Ber. IV, 7b, top, and GR, c. 68.9, cp. the notes in ed. Theod.-Albeck, p. 780; in Babli 27b yap is explained as .(‫הבוח‬‎ This would account for the permission of reciting the evening prayer throughout the night. After this insertion (viz.: D728 ‫דגנכ‬‎ ‫עבק‬, ‫ר"א אמוחנת ףא תלפת ברעה שי הל‬

‎‫ מתאכלין באור ע'ג המזבח כל הלילה‬way ‎‫(ופדרים‬, ereht swollof yletamitigel eht question: Why (‫)המל‬‎,viz. why has there to be yap in the above sense? Answer: There are fixed times for prayer (viz. in accordance with the respective times of the sacrifices to which they correspond). As two Petihtot in the name of R. Tanhuma are cited farther on in this sermon (PR, 196a), it is only natural to assume that this remark about yap was also inserted in the first portion containing the Y topic.

414

THE TRIENNIAL

21.11 ff. because of: ‫ןויע‬‎ ‫בת‬

CYCLE

ox ‫הליל‬‎ on ‫רקוב‬‎ ‫רמא רמוש אתא‬

‎‫ ב עיו‬,)21.12( nekat ni eht esnes fo gniyarp .pc( ‎‫ פג ;(בעותא‬8+ v. pertains to the night, there would be a still better allusion to the theme of ‫ברעה‬‎ .‫ תלפת‬And yet the development of the homily about the auspicious times when prayer is heard would be more in accord with ‫ךתלפת‬‎ ‫ יתעמש תא‬in the case of Hezekiah, and the reference to Sanherib also points to the previous H as the one underlying this Y homily. From the point of fixed times for prayer the Aggadist weaves in Ps. 119.62 (which v. forms a Pet. to our S) to the effect that David pointed out the thanks due to God for His miracles at night; Sanherib and his host were punished then, so also Belshassar and likewise the Egyptians. Herewith there is return to the initial v. of S,4 thus

completing the first portion of the Y sermon. The actual continuation is difficult to establish owing to the variants in the Midrashic sections. It is best to proceed by analyzing each section separately. TB, %16, introduces first

the Pet. from

Ps, 119162:

"‫לע‬‎ ‫םוקא תודוהל ךל‬

‫תרצ"ח ל לי ה‬

‎‫ משפטי צדקך‬544 hcihw seillat htiw eht laitini .v fo ,5 dna yb means of ‫הליל‬‎ with either 2 K. 19.35 or Is. 21.11. There follows

in %17 the Pet. from Is. 44.26: ‫םילשי‬‎ ‫םיקמ רבד ודבע תצעו וןיכאלמ‬ ‎‫האומר לירושלים תושב ולערי יהודה תבנינה וחרבותיה אקומם‬. woN yb means of ‫ויכאלמ‬‎ there would be a point of contact with ‫'ה‬‎ ‫ךאלמ‬ in 2 K. 19.35, but by means of the reference to Jerusalem and the cities of Judea it could tally with the other H by reason of

Is. 22.21" (see-above: .‫ק‬‎ .)411 ‫תיבלו‬ ‎‫יהודה‬.

However,

the

apparent

o*9 e754" peroration

‫"בשויל‬‎ ‫ באל‬ani (§19,

end)4

is

24 ‫ ויותר‬,‫ שקראו‬:‫ ממה שקרא (צ"ל‬,‫ מנין‬,‫אף המצרים לא פרע מהם הקב"ה אלא בלילה‬ '‫ ויהי בחצי הלילה וח" הכה וגו‬,‫ שקרינו) בענין‬:‫נכון‬. 4a Different is the Pet. on this verse in the passage, given in YHM to Ps. (ed. Buber 11, 220, No. 25), which emanates from the Midrash ‫ק"הורב‬‎ ‫ש"הז‬ ..”y (see infra, 11. pt., 52). Cp. also next note.

44 The whole passage from ‫"וכו‬‎ ‫הלילה ןויכ הכהש רשה ןהלש‬, ‫ יהיו יצחב‬is also given in YHM

to Ps. 119.62 (/. 6., No. 26); only after citing Dt. 4.4 it concludes:

‎‫ חצות לילה אקום להודות לך‬,‫ רבה"ע‬:‫לכך דוד משבח ואומר לפניו‬.

sihT si desoppus ot

come from a version of Tanhuma (cp. Buber, notes 43-44), but in this form the item does not form a peroration, but is rather a part of the comments on Ps. 119.62. This passage probably emanates not from Tanhuma but from

the same Midrash as the previous one, No. 25 (see note 442a).

EXODUS:

SEDER 54

415

detcelfer yb eht remrof ,H ‫‏‬:.ziv ‫ כשם שאלהיהם חי וקיים‬,‫אבל ישראל‬

'‫ שנ‬,‫‏ חיים וקיימים לעולם ולעולמי עולמים‬no ‫ כך‬,‫לעולם ולעולמי עולמים‬

‫ ובישראל‬,)'‫ י‬,"‫וה' אלהים א מ ת הוא אלהים חי ים ומלך עולם (ירמיה י‬ ‫די הי‬

)ala

‫‏‬yap ‫כולכם‬

‫בה" אלהיכם הםי‬:

‫ ההבקים‬onsen.‫‏‬

Jer. 01.01 offers a point of contact with Hezekiah’s prayer‫‏‬ 2( K.‫ ‏‬:)20.3 ‫ ךינפל ב א מ ת‬,‫ יתכלהתה‬whereas Deut. 10.10 links‫‏‬ up with the assurance to Hezekiah that he would continue to‫‏‬ live after his serious illness‫ ‏‬,‫ )יחיו‬2 K. 20.7).‫‏‬

Ine PRK Vc (Buber 62a), and: PRY c, 1/7 (Friedm:" 85a), there is given first the Pet. from Ps. 73.16: boy nxt ‫תעדל‬‎ ‫הבשחאו‬ ‎‫הוא בעיני‬.

sihT

nomres si

desab no eht 11

morf .sI

11.12 .ff sa

it draws towards the end a parallel between Egypt and Edom (Rome), personified by ‫המוד‬‎ (see above, note 271) and also by ‎‫( צר‬above, p. 400). Thus R. Berakhyah introduces Is. 23.5:

‎‫ למצרים יחילו כשמע צר‬woy ‎‫ כאשר‬ees( RP ,809-598 gnissim ni ,KRP cp. Buber, 67b, note 96). This v. is in the part skipped in H, according to the variant that it concluded at 24.15 (above, p. 411) which variant is to be preferred. Hence Ps. 73.16, used as the Pet., also tallies by means of nxt with Is. 23.8 (in the skipped part): ‫הריטעמה‬‎ ‫ לע רצ‬nxt ‫ץעי‬‎ ,‫ ימ‬also applied to Rome. The homilies have been preserved in a curtailed and disordered manner. First there is the comment of R. Tanhum of Jaffa in the name of R. Mana of Caesarea on Ps. 73.16 in conjunction with Ex, 12.29. This should be followed by the other comment of R. Mana on the same Pet. verse (as reported by R. Nahman, in PR: (‫ןמחנמ‬‎ 335 Subsequently comes the Pet. 0] R. Aha (in PRK: .‫א‬‎ Abba b. Kahana) from Is. 42.8: ‫ימש‬‎ ‫ינא 'ה אוה‬

‎‫לאחר לא אתן ותהלתי לפסילים‬

‫ וכ ב ודי‬hcihw seillat htiw eht lanif .v

ef ‎‫ ב‬1102115 ‫ ה‬Dy mn eka’ a Ao) ‫םיראב‬‎ ‫ןכ"לע‬ ‎‫אלהי ישראל‬. ehT hadaggA flesti si deliatruc dna retfa eht kramer of R. Nahman 444 suhT eht

(or ,‫ןמחנמ‬‎ more denibmoc stxet fo

correct: (‫אמחנמ‬‎ ‫ גת‬the name KRP dna

RP

dluohs ‫‏‬:daer ‫ריפו‬

of

‫ר' תנחום‬

‫ אין כל בריה יכולה‬:‫ אמר דוד‬.‫בש"ר מנא דקסרין פתח ואחשבה לדעת זאת עמל היא בעיני‬ ‫ לפיכך ויהי בח צי‬. . .‫‏ היא בעיני‬ypS ‫ אבל אני‬,‫לעמוד על חצי הלילה אלא הקב"ה בלבד‬

‫‏ כל בריה'יכולה להבחין בין טפה של בכור‬NP .‫‏ ר' נחמן בש'ר ‏ מנא אמר‬ni ‫הלילה וה' הכה‬ '‫ ולפיכך ויהי בחצי הלילה וה‬,‫ אבל אני עמל היא בעיני‬,‫לטיפה שאינה של בכור אלא הקב"ה‬ ‫‏‬ny‘ ‫הכה כל בכור‬. '‫וטיפה וכו‬.

oT eht dnoces meti .pc ‫‏‬,RE 6. 3.81: ‫‏ כל טיפה‬DNA ‫היאך אתה‬

416

THE TRIENNIAL

Abun

CYCLE

(Abin) there is missing the continuation

linking up this

Pet. with Ex. 12.29, the initial v. of S.44 There follow the Petihtot from Is. 44.26 and Ps. 119.62 as to which see above

(p. 414). Towards the end of the section there is introduced Is. 23.5 (see above) in order to develop the parallel between the punishment of Egypt and Edom (Rome). This parallel

ends with the peroration: ‫ךותמ‬‎ ‫לבא לארשי ולביקש תא הרותה הנתינש‬ ‎‫ ידאה‬poy

‎‫ עליהם הוא אומר ועליך יזרח ה' וכבודו‬,‫ ;החושך‬siht .v

(Is. 60.2) is again reflected by the final v. of H (Is. 24.15, cp. also note 445). Now the same parallel and peroration (in a modified form) have been correlated above (p. 403) with the H to S 52a, but here by the flexible process of tallying another justification is found for their insertion. This is instructive for the manner of using the same Aggadot in different places. After this analysis, let us return to the section in PR, 195b— 197b, which contains the Y topic about prayer (above, p. 41314). This first portion already wove in Ps. 119.62 which v. is placed afterwards as the Pet. of R. Tanhuma (196a: ‫'ר‬‎ ‫ךכ חתפ‬

‎'‫ זש"ה חצות לילה וכו‬.)nmiox

ehT rettal nac suht eb dedrager sa

the immediate continuation of the first portion of the Y sermon. After R. Tanhuma’s remark there follows the homily about David and his harp, so similar to that found in the versions discussed before. Another Pet. is introduced from Prov. 20.30: ‎‫ חהרי בטן‬1031M ‎‫ תמרוק ברע‬:‫ תחבורות פצע‬hcihw seillat yb snaem of ‎‫ מכות‬with ‎‫ וה' הכה‬ni .xE 92.21 dna htiw ‎‫ ויך‬ni eht laitini .v of H from 2 K. 19.35. Another Pet. in the name of R. Tanhuma follows, viz. Job 34.20: ‫'וגו‬‎ ‫ושעוי‬ ‫ ענר ותומי תוצחו ל הלי‬which again has a point of contact with 5 and 11. Towards the end (197b) the comment on Is. 23.5 is mentioned, which shows already an amalgamation since this item pertains to the sermon in connection with the H from Is. 21.11 ff., whereas so far the whole section here rather presupposes the other H. Thereupon 54 nI

MHY ot .sI 8.24 .de( ‫‏‬,aripS ‫כ‬. 821) siht egassap ‫‏‬:sdaer ‫וכבוד'י‬

.‫מדרש‬

‫ אמר‬,‫ ותהלתי לפסילים‬.‫ ר' מנחמא בשם ר' אבין אלו השדים‬,‫לאחר לא אתן ותהלתי לפסילים‬ ‫ ולמי אני נותנו‬,‫ תהלתי) לפסילים‬:‫ כבודי איני נותנו לאחר ואתם נותנין תפלתי (צ"ל‬:‫הקב"ה‬ ‫'א ועיה דובכו 'ה ךילע )חרז‬, ‫'ס‬, (‫ ד"הה ימוק ירוא 'וגו היעשי‬xd. But this‫‏‬ partial continuation, not found in PRK missing link with Ex. 12.29.‫‏‬

and PR, does not yet supply the‫‏‬

EXODUS:

SEDER 54

417

comes the Pet. from Koh. 2.21-23: .. . ‫המכחב‬‎ ‫יכ שי םדא ולמעש‬ ‎'‫ליל ה לא שכב לבו גו‬ ‫ ב‬.no esehT sesrev evah neeb deilppa above (p. 53, cp. p. 56) in connection with 5 4a where the point of contact was different, but here by means of ‫הלילב‬‎ there is the tally with both S and H. Finally, there is the Pet. from Is. 44.26 (see above). There is no peroration. There

is still to be considered

the section in ER, c. 18.

It

first contains the homilies on Is. 46.26 and Ps. 119.62. There follows (§3) a comment on Prov. 31.15 and 18: ‫ה‬‎ ‫י ל‬ ya opm

‎‫נרה‬

‫ טעמה כי טוב סחרה לא יכבה ב לילה‬. . . hcihw sesrev knil pu

by means of ‫הליל‬‎ with 5 and H (inside the item there is the point about the first-born, see note 444, end). Next comes )%4( the Pet. from Job 34.20, as above. Then (§5) we have the Aggadah on Ps. 77.7: ‫הליל‬‎ ‫ יתניגנ ב‬,‫ הרכזא‬dealing first with the episode of Sanherib and thereupon with that of Egypt. Now on account of the former episode (citing expressly 2 K. 19.35) ,4#° one would be inclined to connect the homily with this H. However, the angels Michael and Gabriel figure therein as the ‎‫ שומרים‬of Israel (weaving in Is. 62.6), the former’s task being the destruction of Sanherib’s host and the latter’s the saving of Hananiah, Mishael and ‘Azaryah. Michael is to be God’s agent at the judgment of Edom.‘ This whole trend rather would be reflected by the initial verses of the H from 15- 1

Nn ‫רמוש‬‎

‫ רמא‬. . ‫הלילמ‬. ‫ המוד ילא ארוק ריעשמ ש רמו המ‬.‫ אשמ‬As

to the peroration, the item at the end of §7 hardly can be regarded as such since it correlates with neither H. But in §11, end,

there is an item: ‫הנבלה‬‎ ‫םוי 'נש היהו רוא‬, ‫לבא דיתעל אובל הלילה השענ‬ ‎‫ ומחץ מכתו יר פ א‬yw ‎‫ ה' את שבר‬naw ‎‫ ביום‬. . ,. hcihw .v .sI( )62.03 would be reflected by the 11 from 2 K. 19.35, referring to the healing of Hezekiah’s boil (20.5: ‫ךל‬‎ ‫ ר פר א‬.(‫ יננה‬On the other hand §12 expressly comments on Is. 21.12 ‫)רקוב‬‎ ‫ אתא‬TDW ‫רמא‬‎ 644 ‫ שנ' ויהי בלילה ההוא ויצא מלאך ה' ויך במחנה‬,‫ שברת אותו בלילה‬,‫בא עלינו סנחריב‬ ‫לכך אמר‬. . . '‫ שנ' ויהי בלילה ההוא ויצא מלאך ה‬,‫ וכן מיכאל עשה מה שאמר לו‬. . . ‫אשור‬ ‫ וישכימו בבוקר והנה כולם פגרים‬,‫ מה כתיב שם‬,‫ הנח בגדיהן ושרוף נשמתן‬:‫הקב"ה למיכאל‬ ‫מתים‬. 4 ,‫‏ לעתיד לבוא יעשה על ידיהם‬oy ,‫וכשם שעשה הקב"ה בעוה"ז ביד מיכאל וגבריאל‬

‫"זה‬ ‫‏‬yoy

‫ ורבינו הקדוש אומר‬,‫ זה מיכאל וגבריאל‬,‫‏ מושיעים בהר ציון לשפוט את הר עשו‬.yd '‫שנ‬ ‫ו‬ ‫מצ‬ ‫ לע‬Deon.‫‏‬

418

THE TRIENNIAL

CYCLE

‫ הליל‬on), interpreted as a symbol of the salvation from Edom,‫‏‬ and the final note about the overthrow of the heathens (weaving‫‏‬ in Is. 60.12 and Job 38.13) would be akin to the trend of this‫‏‬ H referring (in the skipped part, Is. 23.1 ff.) to the overthrow‫‏‬ of‫( רצ ‏‬taken as Rome) and concluding with the triumph of‫‏‬ Israel (Is. 24.13-15).‫‏‬ The analysis of the Midrashic sections to the present S has been beset by much difficulty as to the ascertaining of the underlying H. Several of the verses cited as Petihtot contain the word ‫הליל‬‎ and would tally with either 2 K. 19.35 or Is. 21.11. Even the Y theme about prayer could be correlated with either H (above, p. 413-4), although more naturally with the former one. The sermons to either H comprised similar Aggadot, thus causing amalgamation in the Midrashic sections. Finally, there is to be mentioned the rather compact section in JTS Ms. (infra, H. pt., 221-23) which is to be connected with 11 from 2 K. 19.35 ff. First is the Pet. on Is. 44.26 ‫)יכא‬‎‫תצעו למ‬ ody) tallying with ‫'ה‬‎ ‫ מ ל א ך‬in 11. Then there follows an itempon |15.17.14: ‫הז‬‎ ‫ ההלב ב רט בם קו איר נה רנ‬tena) ‫רתע‬‎ ‫תטל‬ ‎‫ לבוזזינו‬San ‎‫ שוסינו‬pon, developing the theme of how Israel’s foes are overthrown at night. The v. cited is clearly reflected by 2 K. 19.35: ‫םיתמ‬‎ ‫ ב קוב ר הנהו םלכ םירגפ‬.‫ ומיכשיו‬Lastly, there is the same peroration as in TB (above, p. 415), which also links up with this H.

SEDER 54a (9a)

‫לא יאכל בו‬

‫נכר‬

‫ויאמר ה' אל משה ואהרן זאת חוקת הפסח כל בן‬, Ex.‫‏‬

34.21. The

next regular S is at 13.1 (infra, No. 55) which also necessitates that the subsequent 5 should not be at 13.17 ‫)יהיו‬‎ ‎‫בשלח פרעה‬, ,arfni bus .oN )a55 ecnis morf 61-1.31 ereht si ton the required minimum of 21 verses, but at 14.15 ‫)ילא‬‎ ‫ קעצת‬,‫המ‬ infra No. 56(. But from ER, 0. 19.1-6 (where there is at the end a peroration), it is evident that there was at some time a S at 12.43. This present shifting of the Sedarim is again the

result of the former shifting. Those who began the previous S at 12.21 (No. 53a) could have the next one at 12.43 and the

EXODUS:

SEDER

54a

419

still further one at 13.17 (infra, No. 55a); thus S 53a would comprise 22 verses (Ex. 12.21-42( and 5 54a 25 verses (Ex. 12.43-51+13.1-16). On the other hand, those who commenced the previous S at 12.29 (No, 54) had to extend it to the end of

the chapter (12.51) and start the next one at 13.1 (No. 55) and the still further one at 14.15 (No, 56). Cp. further infra, p. 424.

Attention should be drawn to the fact that with Ex. 12.43 there commenced in Palestine also the Torah reading on the third day of Passover. This, of course, would have no bearing on the homilies, to be discussed forthwith, since the Torah lections on ,‫פ"מהוח‬‎ except for the Sabbath falling within, were not accompanied by Haftarot. The same consideration would apply to 5 55 ‫)רוכב‬‎ ‫ יל לכ‬wip, infra, p. 422), forming also the beginning of the Babylonian reading on the same day of Passover (Meg. 31a). Reserving the whole matter for a fuller discussion in the chapter dealing with this Festival (infra, Vol. IT), the list of the Palestinian lections on the flve middle days of Passover is here appended, as found in T.-S. H 2%, fol. 6a, end. For this information I am indebted to Dr. M. Zulay, Jerusalem (see now his remarks in ‫תירבעה‬‎ ‫ ןוכמה רקחל הרישה‬,‫ תועידי‬V, 149). ‫ שויה‬cirbuv si sa ‫‏‬:swollof ‫ ב" כי‬oy‫‏‬ .‫ הפסה‬Sin‫‏‬ ‫עניין‬ '‫ יום ג‬.‫י') והו בפרשת אמור [אל] הכהנים‬--'‫תבואו אל הארץ (ויקרא כ"ג ט‬

‫יום ד' במדבר סיני‬

.‫ ויהי בשלח‬paS ‫‏‬mi )‫ מ"ג‬,‫)‏ י"ב‬wom ‫ חוקת הפפח‬nxt‫‏‬

‫ א') והו‬,‫(דברים ט'"ז‬

‫‏‬ANAD ‫יום ה' שמור את חודש‬

‫ כ"ד) והו פי‬,‫יום ו' אם כסף תלוה (שמות כ"ב‬ ‫ וזה סימנם !ב שא‬.‫ואלה המשפטים‬.

.)'‫ א‬,'‫ במדבר ט‬:‫(היינו‬

.‫‏ שופטים‬pab( :‫ צ"ל‬,?( ‫ליק‬

It is of interest to compare this list with the one in Meg. 3la,‫‏‬ sa tnelaverp ni nolybaB ni eht emit fo ‫‏‬eyabbA )‫ והאידנא‬:‫אמר אביי‬ ‫ אמלע 'וכו‬nm). Whereas in the latter country, where Nisan 16th‫‏‬ ‫‏‬saw ‫ו"ט שני של גליות‬, ‫ י‬eht gnidaer nageb htiw .veL 62.22 ‫‏‬,ff )‫= תורא‬ ‫ וא בשכ‬,(‫ רוש‬in Pal., where this day formed the commencement‫‏‬ of‫ ‏‬,‫ מ"הוח‬only the ‘Omer section was read, Lev. 23.9 ff., where-‫‏‬

with there also began a regular TC S (infra, Vol. 11(. On Nisan‫‏‬ 17th the Pal. lection from Ex. 12.43 ff. corresponded to the‫‏‬ Babyl. one from 13.1 ff. for the same day (wip); both formed‫‏‬ Sedarim in TC (listed here as Nos. 54a and 55 respectively).‫‏‬ The Pal. reading on Nisan 18th from Num. 9.1 ff. was the same‫‏‬

420

THE TRIENNIAL

CYCLE

as the one in Babylon, indicated by the mnemonic 87173, except that in the latter country this section was read on the last day of ,‫מ"הוח‬‎ Nisan 20th. In the Holy Land the lection on Nisan 19th was Dt. 16.1 ff.; this formed a part of the section ‫לכ‬‎ ‎‫( הבכור‬Dt. 15.19 ff.), recited in Babylon on the 8th day of Passover but not kept in the former country. The corresponding Babylon. lection on Nisan 19th, viz. 7b bop (Ex. 34.1 ff.), is omitted in the above Pal. list. According to Rab (Meg. 31a, bottom) the reading on ‫מ"הוח‬‎ naw of both Passover and Tabernacles began with Ex. 33.12 ff., and hence ‫ךל‬‎ bop, which was then a part of this section, would be read on Nisan 17th, in case the festival commenced on a Thursday (see Tosafot, Meg. 318, 8. v. .(‫אנדיאהו‬‎ The Pal. lection on that day is not yet known. Anyhow, with both Ex. 33.12 and 34.1 there began irregular Sedarim in TC (infra, sub Nos. 69b and 69c, pp. 524 and 525). Finally, on Nisan 20th, the last day of ,‫פ"מהוח‬‎ the Pal. reading was Ex. 22.24 ff. corresponding to the Babyl. one on Nisan 18th (spp23). This, too, formed the commencement of a regular TC Sania, pur).

Haftarah: An appropriate

H to S 54a seems

5613571 1D: ‫לעמ‬‎ ‫הולגה לא "ה לחבה ינלידבי "ה‬

to have been

Is.

‫לאו "רמאי ב|] הי ל כ‬

which forms by its very contrast a good tally with ‫רכנ‬‎ ‫לכ ןב‬ in Ex. 12.43. It probably extended from 56.3 090 4 (10 verses; in some codices there begins with 57.14 a new Seder in Is., see Ginsburg, Introd., p. 46).

STRUCTURE

OF HOMILIES

In ER, c. 19.1, there is a Pet. from Prov. 14.10: ‫תרמ‬‎ ‫בל עדוי‬ ‎‫לא יתערב זר‬ ‫וב שמחתו‬ )pw hcihw seillat htiw ‎‫ושמחתים‬ ‎‫ בבית תפלתי‬ni eht detseggus 11 .sI( .)7.65 ehT ylimoh sdael nwod to the point germane here that when the Jews in Egypt celebrated with rejoicing the first Passover, the Egyptians came to join the feast, but were excluded by the order that ‘‘no alien shall eat thereof.’’ In contrast the H refers to the alien who “joined himself to the 10717 and faithfully kept Judaism (Is. 56.3 ff.); such proselytes are assured that “I will bring them to

EXODUS:

SEDER 54a

421

My holy mountain and make them joyful in My house of prayer, their ‘burnt-offerings and their sacrifices shall be acceptable upon Mine altar’’ (under sacrifices is included the Passover in which such proselytes would be able to participate). Thus the suggested H accounts well for the choice of this Pet. verse. The next Pet. (c. 19.2) is from Ps. 119.80: ‫ךיקוחב‬‎ ‫יהי יבל םימת‬ ‎‫;מען לא אבוש‬ ‫ ל‬elihw siht .v seillat yllabrev yb snaem fo ‎‫בחוקיך‬

with the initial v. of 5 ‫)חספה‬‎ ‫ תאמ תקוח‬see end of homily), it has also a point of contact intrinsically with H which refers to the newcomers to Judaism ‘‘who keep my Sabbaths, and choose the things that please Me, and hold fast by My covenant’”’ (Is. 56.4, cp. v..6).44 The passagein ER,-c. 19.3, concerning the 3 things which Moses did on his own accord and for which he received Divine approval subsequently, is repeated from c. 46.3 where it really belongs. ‘In 6. 19.4 the initial v. of H is given expressly as a heading and on it follow homilies introduced by verses. Here we begin to notice in ER the same feature 05 in AB to Genesis which contained a chapter headed Nebiim to each respective S, in addition to such listed as Torah and Ketubim respectively (cp. above, p. 357). Here, e.g., the first part of ER, c. 19, would constitute such a chapter called Torah, whereas 84 would be parallel to the one called Nebiim. This interesting feature,

common

also to other sections

in ER,

will be traced

farthér on point by point in the course of the investigation of the Sedarim and their respective homilies to Exodus. Now here in §4, in connection with the H (Is. 56.3 ff.), there18 first intro-

duced Job 31:32: ‫חתפא‬‎ ‫ אל ןילי רג יתלד חרואל‬pina which is reflected by: ‫'וגו‬‎ ‫( יתתנו םהל יתיבב יתומוחבו די םשו‬Is. 56.5); then 2600. 5:

‎‫לי הי‬ verses

‫הנ ד םי רביב בי‬ tally with

‎‫היפ לוו ה‬

‫ד כל‬

‫יתלפת‬‎ maa

e‎t‫ וח‬ee

‫םיתח‬‎

etiT ‎‫היב‬

ep st ‫שו מ‬

a

‎"‫וש םח‬ (Is. 56.6),

‎‫הו לי‬

ee

‫ רנ‬hcihw and

with

‎‫ונהנ‬

‎'‫ ה‬yS 3.65( dna .)6 ehT elohw hadaggA yletairporppa slaed with proselytes such as these ‘‘aliens who joined themselves to the 1/0767 were understood to have been. In §6 there is intro448 Interesting is the comment on 497, top) which also weaves in Proy.

Ps. 119.80 in Midr. Ps. (ed. Buber, 14.10 employed in the previous Pet. ‎)‫ לכך נאמו'ילב יודע מרת‬,‫ שיודע מה עשה ומתבייש מעצמו‬,‫ למה‬,‫הלב הוא שמבייש את האדם‬

‎'‫(נפשו ובשמחתו לא יתערב זר וכו‬

422

THE TRIENNIAL

duced

CYCLE

Ps. 147.19-20: ‫'וגו‬‎ ‫ רבד בקעיל ויקוח ויטפשמו לארשיל‬,‫דיגמ‬

which tallies on the one hand by means of ‫ויקוח‬‎ with ‫חספה‬‎ ‫תקוח‬ in Ex.

‎‫א ל‬

12.43 and on the other hand by means

‫ מקבץ נדחי ישר‬ni H .sI( .)8.65

of ‫לארשיל‬‎ with

sihT ylimoh sdael nwod -la

ready to the peroration: ‫ולכא‬‎ ‫ז"הועב ולכאשכ לארשי תא חספה םירצמב‬

‎‫ כי לא בחפזון תצאו ובמנוסה לא תלכון (ישעיה‬,‫אבל לע"ל‬. . . ‫אותו בחפזון‬ ‎‫אבל לע"ל אני‬. . . ‫לשעבר אני ובית דיני הייתי מהלך לפניכם‬. . . )‫ י"ב‬,‫נ"ב‬

(ow) ‎‫ שנ' כי הולך לפניכם ה' ומאספכם אלהי ישראל‬,‫לבדי‬.

ehT gnivaew

in of Is. 52.12, with its reference to God as the rearward (here taken homiletically as the ‘gatherer’), is of course reflected by

the H v. (Is. 56.8): ‫ץ‬‎ ‫ א ק ב‬ny ‫לארשי‬‎ ‫םואנ 'ה םיהלא קמ ב ץ יחדנ‬ pe Sen ‫ל‬‎ ‫ ויל‬.‫ ע‬Interesting is the illustration, taken from the life of the environment, concerning a merchant leaving an inn at night and therefore being accused by the landlady of having absconded with her belongings.4s° Such illustrations frequently occur in AB (as has been pointed out several times above) which fact further strengthens the impression that certain parts of ER are modelled after the structure of the

former Midrash. SEDER 55 (10)

‫‏ לי כל בכור פטר כל ר חם בבני ישראל באדם‬ptw ‫וידבר ה' אל משה לאמר‬ ‫ובבהמה לי הוא‬, ‫א‬. 1101/0708:

2

joa ‫ינמ‬‎ ‫ לכו תיראש תיב לארשי םיסומעה‬apy? ‫תיב‬‎ ‫ועמש ילא‬

‎‫הנשואים מני ר חם‬, haiasI 31-3.64 11( ,sesrev os A ;)074 spahrep verses 6-7 were skipped, hence 9 verses, and as a 10th v. 47.4

was added: ‫לארשי‬‎ ‫ ונלאונ 'ה תואבצ ומש ק דד שו‬tallying with ‫ש‬‎ ‫ק ד‬ ‎‫ לי כל בכור‬ni eht laitini .v fo .5 ehT 11 ot 5 52 osla nageb htiw Is. 46.3 and ended with 47.4, but see the explanation given above,

p. 208-9.

B 41 lists as H here only 46.3-4 ‫)טקפ‬‎ (‫ ןיקוספ‬,but such a

“9 Here the introduction ‎'‫דבריו וגו‬, tub ni

is by means

of the phrase: ‫דינמ‬‎ ‫םייקל המ 'נש‬

MHY ot ,sP .de( ,rebuB ,11 ,882 .oN )82 eht raluger esarhp

‎‫ זש"ה‬si .desu

94 ‫ בלילה‬,‫‏ כל היום‬wo ‫ עמד‬,‫ לשהות) בפונדק‬:‫ לסוחר שנכנס לשרות (צ"ל‬,‫למה"ד‬ ‫ ראו הפרגמטוטוס‬:‫ עמדה הפונדקית בבוקר והתחילה צווחת‬.‫עמד ונטל כל אשר לו ויצא לדרכו‬ ‫‏‬ooy .‫‏ כל אשר לי ויצא לו‬nub ‫ עמד בלילה‬,)‫ח‬6700/700‫זע‬%% ,‫ הפרנמטיוטיס‬:‫(צ"ל‬ ‫)‏ אני‬way ‫ לפיכך‬,‫ אלא מפני שיצאתי בלילה‬,‫ מי גרם לי לשמוע כך‬:‫אותו הפרגמטוטוס ואמר‬ ‫ רלילב דוע‬xxx‫ ‏‬.‫ אלש‬Here too a Greek word is used as so often in AB.‫‏‬

EXODUS:

SEDER 55

423

short H is hardly likely. Upon examination, similar rubrics in this Genizah fragment have been found to really denote Haftarot of the usual length of about 10 verses (see above, pp. 60, 85, 125, 161, and infra, p. 459). Hence here too we have to assume that the copyist mentioned the first 2 verses of the H and implied that the continuation was to be found in the previous rubric, viz. to 5 25 ‫)קחצי‬‎ ‫ יכ ןקז‬.(‫ יהיו‬Bodl. 26067 has Is. 46.3-6 where the fragment breaks off. The initial v. of H is also indicated in Yannai’s Kerobah to the present S (Zulay’s List; see now his ed., p. 96, 1. 27). The initial v. of H tallies with that of S only by means of ‎‫רחם‬. The essential point of a first-born, with which the Torah reading deals, is not mentioned at all in this H. There is rather a linking up with the conclusion of 5 ‫)תעושי‬‎ ‫ובציתה וארו תא‬

‎'‫ה' ונו‬, .xE (4-31.41 ni eht 11 .v .sI( :)31.64 ‎‫קרבתי צדקתי לא תרחק‬ ‎‫לישראל תפארתי‬

‫שועה‬

‫ת‬

‫לא תאחר ונתתי בציון‬

‫ות שועתי‬, siht .v

also being the final one of H according to A470. But if the latter was really 47.4, then there is another point of contact with Ex. 13.2 (see above). STRUCTURE

OF HOMILIES

Our S is not represented at all in TB. In ER, c. 19.7-8, there are 2 items, each beginning with a Tannaitic statement, which, however, offer no clue for any structure as they contain no Petihtot.4 Only in JTS Ms. (infra, 11. pt., .‫כ‬‎ 223-24) is there a Pet. from Ps. 66.5: ‫'וגו‬‎ ‫ וכל וארו תולעפמ םיהלא‬,developing the theme of .‫רוכב‬‎ Also a short peroration is given: ‫קחצי‬‎ ‫ר"א‬

‎,‫וכן לע"ל‬

220,4 ‫ שקרא הקב"ה לישראל‬,‫תדע לך שהבכורות חביבין‬

‎)'‫ ח‬,‫ואפרים בכורי הוא (ירמיה ל"א‬. sA rehtien fo eseht sesrev .sP( 66.5 and Jer. 31.8) have any point of contact with the above H, another one has to be presupposed. Perhaps it began with Jer.

31.8: ‫אוה‬‎ ‫ םירפאו ב ירוכ‬. . . ‫ ואובי‬,‫ יכבב‬tallying with ‫לכ‬‎ ‫ יל‬wip 45 R, Natan’s statement

in §7 reads more smoothly in YHM

to Ps. 9‫‏‬

.de( ,rebuB ,II ,97 ‫‏‬.oN 04): ‫ כשם‬:‫ ר' נתן אומר אמר הקב"ה למשה‬,‫קדש לי כל בכור‬ )‫ שאעשה‬:‫ וכשם שעושה (צ"ל‬,)‫ כ"ב‬,'‫)‏ ד‬wom ‫ שנ' בני בכורי ישראל‬,‫שעשיתי ליעקב בכורי‬ ‫ כך קדש לי כל בכור‬,)‫ כ"ח‬,‫ שנ' אף אני בכור אתנהו (תהלים פ"ט‬,‫למלך המשיח בכור‬, 42 Probably read ‫ירוכב‬‎ and the allusion is to Ex. 4.22.

THE TRIENNIAL CYCLE

424

"132; it extended from 31.8-16+19 ‫)םירפא‬‎ ‫ ןבה( ריקי יל‬,thus 10 verses.

Now

the Pet. v. (Ps. 66.5) would

‎‫ מפעלות‬with

tally by means

of.

‫ כי יש שכר לע פ‬ni .reJ ,51.13 dna eht ‎‫ולתך‬

initial v. of H would be expressly cited in the peroration. Also the theme of rejoicing every year on Passover in ER, c. 19.7

end Qbn ‫'הב‬‎ ‫הנשו 'נש וחמש‬, ‫לכב‬:‫ךכל ןריהזה ויהיש םיחמש םהב הנש‬ ‎)‫ י"א‬,‫(תהלים ל"ב‬

31.12): ‎‫מיגום‬

,)stpo

dluow eb detcelfer yb eht 11 .v .reJ(

‫ ושמ חתים‬... ‫בתולה במחול‬

nwom .xt

,revewoH

more Midrashic items to our 5 are needed in order to ascertain more concretely the underlying H which, at any rate, seems to have been not the one from 15. 46.3 ff., listed above. [Meiri in his ‫רפס‬‎ ,‫ תירק‬11 (Smyrna 1881), 48b, lists S 54 ‎)‫ (ויהי בחצי הלילה‬sa gnivah dednetxe ot .xE ,4.31 os taht 5 5

began not at 13.1 but at 13.5 ‫)ךאיבי‬‎ ‫ יכ‬mm).43 But there is no other evidence whatever to’bear out such a S.] SEDER 55a (10a)

nn ‎‫ויהי בשלח פרעה את העם ולא נחם אלהים דרך ארץ פלשתים‬, .xE .71.31 The question of a possible 5 here is beset by several difficulties. To begin with; those who had the previous S at 13.1 (No. 55) could not of course have the next one here because from 13.1-16 there are only 16 verses, 5 less than the required minimum of 21. Hence the next.regular S is at 14.15 (infra, No. 56).

But those who commenced the previous S at 12.43 (above, No. 54a) could well start the next one at 13.17 since from 12.43 to 13.16 there are 25 verses (see above, p. 418-9). That with ‫יהיו‬‎ nbwa there began at some time a S, would also appear from the Babylonian Sidra nbwa (as pointed out several times before, the latter as a rule coincided with the point where there was a Palestinian Seder). However, the Torah reading for the 7th day of Passover started here according to Meg. 318, and hence it could be argued that the Midrashic sections to nbwa ‫יהיו‬‎ are all for this Festival. Thus PRK, c. 10 (ed. Buber, 79b ff.), PR, ₪ 19 (ed. Friedm., ,(‫ס‬-948‎ TB, Beshallah, §§1-10 (but

%4 ‫ והנשאר הוא סדר אחד‬,‫ סדר ג' בפרשת בא) ויהי בחצי עד בחודש האביב‬:‫ג' (היינו‬ )‫ 'להלן סדר נ"ו‬,‫ ט"ו‬,‫)‏ י"ד‬wom ‫ מה תצעק אלי שבסדר יבשלח‬.‫ אחר) "עד‬:‫(צ'ל‬

EXODUS:

SEDER 55a

425

from §11 to §14 there seems +0 begin a new section to ‫רישי‬‎ (!‫ זא‬, and ER, 6. 20 (but cp. 6. 21-22 to ‫ילא‬‎ ‫ המ קעצת‬and 0. 23 to ‫זא‬‎ ‎‫(! ישיר‬. Yet such an argument loses all weight upon closer examination. The supposed Bar. in Meg. 318 is evidently changed to suit the Babylonian ritual sinceit mentions the reading for the 8th day of ‘Passover which was not kept in!Palestine: ‫ר"ת‬‎

‎,‫ ויהי בשלח ומפטירין וידבר דוד‬pnp pon ‎‫ יו"ט ה א חר ון של‬. . . ‫בפסח‬ ‎‫עוד היום‬.‫ מ חר כל הבכור ומפטירין‬44.5 nI .laP eht haroT gnidaer on the 7th and last 087 0] Passover began with ‫'ה‬‎ ,‫ עשויו‬viz. Ex.

14.30-31

were

added

as a sort of introduction

to ‫רישי‬‎ tk,

Ex. 15.1-21 (see infra, Vol. II). Hence the above Midrashic sections are really to S 55a. The insertion of this sermon in the Pesiktas is due to the rather late redactors who already followed

the Babylonian ritual, just as noticed above (p. 412-13) with regard to the Piska ‫סמ‬‎ ‫ יצחב הלילה‬.‫ יהיו‬Indeed the whole Piska on ‫חלשב‬‎ ‫ יהיו‬in PRK has hardly any bearing on‘the event of the

crossing of the Red Sea and the resultant Song of Moses and Israel, which are the main features of the celebration of the 7th day of Passover, but rather contains homilies on Ex. 13.17-

22. The same applies to the sections in TB and ER, both of which Midrashim have separate ones to ‫רישי‬‎ ‫( זא‬in the latter even after the insertion of the sermon +0 ‫ילא‬‎ ‫ קעצת‬,‫ המ‬S 56). The underlying 11 to the:present 5 has to be‘ascertained from

the Midrashic homilies +0 06 analyzed forthwith. STRUCTURE

Y Sermon.

OF HOMILIES

The Halakhic theme*has been preserved'in'PR,

c. 19 (94a):

‎‫ השולח יד בפקדונו של חבירו כיצד‬:‫ |ילמדנו רבינו‬.'‫ויהי בשלח פרעה וגו‬ ‎‫ |השולח יד בפקדון ב"ש אומרים ילקה בחסר‬:‫ |כך ששו' חבותינו‬.‫הוא נגבה‬ ‎."‫ וכו‬.‫ ר"ע אומר כשעת התביעה‬,3‫ ובה"א כשעת הגזילהיפ‬,‫וביתר‬ The homilist proceeds to turn this legal point concerning the embezzlement of a deposit into “amoral issue. Whoever 454 Indeed this passage‘is missing in Tos. Meg. 4(3).5. 45 In M.B.M. 3.12 the reading is ‫האצוה‬‎ ‫ תעשכ‬which is explained’ as ‫תעשכ‬‎ ‎‫( הגזילה‬see Babli 43b, ‫םילעב‬::00+‎ ‫ אטישפ תעשכ האצוה תיבמ‬,‫ אלא‬Rashi: ‫הליזגה‬‎ .((‫תעשכ‬ The change here may be due to the copyists (cp. GS, I, 506, No. 8).

426

THE TRIENNIAL

CYCLE

does so, deserves that his arm be broken as in the case of Pharaoh,

to whom the Jews were entrusted as a deposit; because he maltreated them, God broke his arm (viz. power, weaving in Ezek. 30.21). The inference for Israel being Pharaoh’s ‫ןודקפ‬‎ is from Ex. 3.16: ‫םירצמב‬‎ ‫םכתא תאו יושעה םכל‬ ‫יתד‬ ‫ דו קפ‬.‫ קפ‬86 Israel despaired of redemption, God said to Moses: Go and tell them that just as the depositor can claim his deposit whenever he wishes to do so, so I will bring you out as soon as the proper time will have arrived.4° But Israel bitterly complained that Pharaoh denied the existence of God (hence repudiating God’s claim on Israel as the depositor) and consequently refused

to let the Jews go (Ex. 5.2). Hence God assured them ultimately Pharaoh would be compelled both to recognize (cp. Ex. 9.27-28( and to urge Israel to leave ‫)לכ‬‎ ‫תויהל זחוא‬ ‎‫(אחד בידו ומשלחו‬. htiwereH .ereht si a nruter ot eht laitini

that God ‫ופוס‬ .v fo

5 ‎)‫ ויהי בשלח פרעה‬,‫ שקרינו) בענין‬:‫ ממה שקרינן (צ"ל‬,‫(מנין‬, ybereht completing the first portion of the Y sermon. What was the underlying H? I suggest

‎‫לא‬

‫ישלח‬

‫וגלותי‬

Is. 45.13:

‫אנכי‬‎

‫ עירי‬am ‎‫העירותיהו בצדק וכל דרכיו אישר הוא‬

‎‫במחיר ולא בשוחד אמר ה' צבאות‬, suht gniyllat yllabrev dna -isnirtni cally with the initial v. of 5: ‫םעה‬‎ ‫( יהיו ב ש ל ח הערפ תא‬there is further a verbal point of contact between ‫ך‬‎ ‫ םיהלא רד‬om ‫אלו‬‎ ‎‫ ארץ פלשתים‬dna sw ‎‫ דר כיו‬.)125 sihT noitseggus si deifitrof by the listing of Is. 45.13 in connection with Ex. 13.17 in the Genizah fragment edited and discussed infra, Vol. III. Such a 11 probably extended from 45.13 to 21 ‫)םיהלא‬‎ ‫ינא 'ה ןיאו דוע‬ ‎‫ (מבלעדי‬+-9.64 )'‫כי אנכי אל ואין עוד אלהים וגו‬, ( suht 01 ;sesrev tub perhaps the concluding v. was 46.11 ‫)"וגו‬‎ wy ‫חרזממ‬‎ (‫ ארוק‬, referring to Cyrus as in 45.13. The starting-point of the Y question and answer about embezzlement of a deposit would be found in the phrase ‫ח‬‎ ‫ה ש ו ל‬ ‎‫ יד‬thus employing the verb ‫חלש‬‎ which formed the link between 46 The erehw eht

passage‫ יפלו ויהש לארשי םישאייתמ 'וכו ‏‬is a comment on Ex. 3.16‫‏‬ ‫‏‬ecnetnes ‫ פקוד פקדתי אתכם‬.srucco ecneH eht ‫‏‬:kramer :‫אמר הקב"ה‬

'‫ א מור ל הם כשם שבעל הפקדון וכו‬47, .ziv esuaceb siht .v ‫‏‬:snigeb ‫ל ך ואספת‬ ‫ לאמר פקוד פקדתי‬. . .‫ה' אלהי אבותיכם נראה אלי‬ ‫את זקני ישראל וא מ ר ת א ל יהם‬ ‫ 'ונו‬.‫ םכתא‬A different Aggadah on this v. we have in ER, c. 3.8, cp. c. 5.13;‫‏‬ TB, Shemot, §21, T, §24.‫‏‬

EXODUS:

SEDER 55a

427

the initial verses of S and H. As the homily is developed about God claiming Israel from Pharaoh as a deposit entrusted to the latter, there is a subtle allusion to Is. 45.13 where Cyrus is ‘‘to send out My diaspora without price or bribery’’ since God has a legal claim on the latter as being only a deposit for a limited time! And now for the continuation of the sermon in the available Midrashic sections. In PR, c. 19, only the Pet. on Ps. 66.3, attributed to R. Tanhuma (but cp. the other Midrashim), is

given: ‫'וגו‬‎ ‫ ךל ךיביוא‬wns ‫ךזוע‬‎ ‫ םיהלאל המ ארונ ךישעמ בורב‬.‫ורמא‬ 62008 awe-inspiring deeds are gloriously described in the above Prophetic lection; moreover, a verbal tally would be in ‫ךזוע‬‎ as compared to ‫זועו‬‎ ‫( ךא 'הב יל רמא תוקדצ‬Is. 45.24, this in the skipped part). This Pet. v. is commented upon by R. Yohanan

in the name of R. Eli‘ezer b. Yose the Galilean: ‫אלעפל‬‎ ‫ןירמא‬ ‎'‫ וכו‬1W8 ‎‫( טבא‬cp. Buber’s notes in PRK, 81a, and in TB, Beshallah, §2). Herewith there seems to be an allusion to Is. 45.13: ‎‫וכל דרכיו א ישר‬. fI siht eb ,tcerroc neht ydaerla siht annaT

had in mind our H to S 55a. As the Aggadah is further developed, the trend is that the wicked, after attempting to put on pride before God, are ultimately put to shame. This is reflected by the 11 v.: ‫'וגו‬‎ ‫ ומלכנ םלוכ‬on ‫ושוב‬‎ (Is. 45.16, cp. further, v. 24: ‎‫ כל הנחרים בו‬,naiw eht emas esrev taht deilppa eht yllat )yn htiw

‎‫ ברוב עוזך יכחשו לך‬ni eht .teP .).v In PRK (79b ff.) more Petihtot are given. First on Prov. 16.7 :‫ותא‬‎ ‫םג ויביוא םילשי‬ ‫יכ שיא‬ ‫ תוצ 'ה רד‬,‫ רב‬tallying with ‎‫ סה ההכ לי הדור פצן א ישר‬110 ‫ שי‬10 eH erehW swollof eht Pet. on Ps. 66.3 )800-818(. It is altogether doubtful whether Prov. 16.10: ‫האמ‬‎ ‫( תחת הרעג ןיבמב תוכהמ ליסכ‬81b) is meant here as a Pet., although it would be reflected in Is. 46.8 (in the

skipped part): ‫בל‬‎ ‫ תאז וששאתהו ובישה םיעשופ לע‬.‫ ורכז‬But the weaving in of ‫םירצמ‬‎ ‫ ולצניו תא‬certainly is by allusion to the H v. (Is. 45.14( : ‫'וגו‬‎ "‫ רחפו שוכ‬o* 7s. ye ‘7 Tosi. In JTS, Ms. the ending of this item is given in a different form in connection with the Pet. on Prov. 16.7 (see infra, H. pt., p. 225, note 718). Then come (81b—82a) the comments on Is. 27.7-8: ‫והכמ‬‎ ‫תכמכה‬ ‎'‫ תריבנה וגו‬,...awbdna gnidroffa a tniop fo tcatnoc htiw htob S and H by means of nbw. Here we have interpretations of R.

428

Yehudah

THE TRIENNIAL CYCLE

b. Ilai and

nally been connected

R. Nehemiah

antiquity of the latter.

‎‫פרדס רמנים‬

which

may

have also origi-

with our S and H, thus testifying to the The

Pet. on Cant: 4.12-13:... ‫לוענ‬‎ ‫ןנ‬

‫) ש ל חיך‬b38—a28( niaga sdroffa eht knil htiw 5

and 11 by means of .‫חלש‬‎ The remainder of the section in PRK need not be discussed for our purpose. No peroration has been preserved. It should only be added that the comment on Ps. 25.1: ‫ישפנ‬.‫אשא‬‎ ‫( דודל ךילא 'ה‬87a) forms a part of an Aggadah on the Mizmor for the Sabbath on which our S was read — correér. sponding to the chapter headed’ Ketubim in AB. Ps. 25, which contains such verses as ‫הש‬‎ ‫ א וב‬5x ‫יתחטב‬‎ ‫( ךב‬v. 2), ‫ושובי‬‎

‎‫ ריקם‬onan

(v. 3), ‫י‬‎ ‫שי ע‬

‫( יכ התא יהלא‬v. 5), ‫יתיסח‬‎ ‫לא א שוב יכ‬

‎‫צ) בך‬. )02 ,dna ,yllanif ‎‫א ל מכל צרותיו‬ was chosen for -the Mizmor

‫ אלהים את יי שר‬pm .v( ,)22

because of its: numerous

parallels

to H (cp. Is. 457: oo ooTy ‫תיער‬‎ ‫ שת‬WS yu ok ee nn ‫ומלכת‬‎ ‫ו אלו‬, ‫ ל; א ת ב שו‬see also v. 16: ‫'וגו‬‎ ‫ ומלכנ םלכ‬on ‫ושו‬‎ ,‫ב‬ and 46.7, in. the skipped part, ‫ונעישוי‬‎ ‫ רצ ות אל‬.(‫ מ‬In Midr. Ps. (Buber, p. 210) there is even a comment on v. 1: ‫םלועבש‬‎ ‫גהונב‬

‎"‫אצלו פקדונות הוא מחליף של זה בזה וכו‬..‫ אדם מפקידין‬hcihw dluow reflect the Y theme to our 5 about ‫ורבח‬‎ ‫חלושה די ונודקפפ לש‬ (above, p. 425)! The section in TB, Beshallah,

§$1—-10, contains first a Pet.

on Job 9.4: ‫םלשיו‬‎ ‫ בבל ץימאו חכ ימ השקה וילא‬.‫םכח‬

God’s strength

is reflected in ‫זועו‬‎ (Is. 45.24), and the impossibility of anybody’s opposing Him is also indicated by v. 23: ‫"וגו‬‎ ‫ יל ערכת לכ ךרב‬.‫יכ‬ Then we have the Pet. on Ps. 66.3 (§2), followed by the 6‫סת‬‎ ‫סמ‬ Prov. 16.7 (§3), both of which have been correlated above. There is no proper peroration at the end of the section (§10),

although the final v. cited (Ps; 148.14):

‫הל‬‎ ‫הת‬

nn ‫וידיפח‬‎ ‫ לכל‬could

Is. 45.25;

‎‫כל זרע ישראל‬

be connected

‫ו‬ ‫לל‬ ‫ויתה‬.

with

sihT si osla

‫םריו ןרק ומעל‬ ‫וקדצי‬‎

‫'הב‬

morf-.tnedive eht regral

version of Midr. Tanh. (infra, H. pt., p. 114) where there follows an extensive section subsequently. In ER, c. 20, there is first the Pet. on Prov. 26.3: ‫סוסל‬‎ ‫טוש‬ ‎‫ לחמור ושבט לגו כסילים‬,nna hcihw smees ot evah a noitcennoc htiw

Is. 46.1 (in the skipped part) referring:to the animals wearily carrying the belongings of the refugees (cp. v. 2). There follows

the Pet. on Jer. 50.33-34: ‫םלאוג‬‎ ‫ונאמ ש ל ח ם‬. . . Sx

‫םיקושע‬‎

EXODUS:

SEDER 55a

429

‫ 'וגו‬pin which, of course, supplies the tally with 5 and H by‫‏‬ means of‫ ‏‬.‫ חלש‬The same applies to the next Pet. (c. 20.3) on‫‏‬

Ps.‫ ‏‬:147.15 ‫ותרמא ץרא "וגו‬

‫ ש ו ל ח‬,‫ ה‬and also to the subsequent‫‏‬

one (c. 20.5) on Cant.‫ ‏‬:4.13 ‫( ש ךיהל סדרפ םינמר‬different‫‏‬ from PRK, 828-830, above, p. 428). There is further a Pet.‫‏‬ (c. 20.6) on Ps.‫ ‏‬:124.7 ‫ ונחנאו ונטלמנ‬. -. ‫ ונשפנ רופצכ נ מ ל ט ה‬which‫‏‬ is to be connected with Is.‫ ‏‬:46.4 ‫( ינאו לובסא ו א > ל ט‬this in the‫‏‬ skipped part). Finally, there is the Pet. on Ps. 66.3 (c. 20.10),‫‏‬ common to all the other Midrashic sections. There seems to‫‏‬ be a peroration in c. 20.18 (in connection with Ex. 13.18, only‫‏‬

eht dnoces .v fo )!S hcihw ‫‏‬:sdaer ,‫כך סבב אותם שלא יבואו עליהם‬ ‫ שכך דוד‬,‫ מנין‬,‫ אלא לע"ל כך‬,‫ ולא בעוה"ז בלבד‬,‫שנ' ויסב אלהים את העם‬ ‫ ומעל התעמ דעו םלוע‬aap‫ הל 'הו ‏‬aap‫ םילשורי םירה ‏‬.‫רמּוא‬

Now the‫‏‬

weaving in of Ps. 125.2 could be accounted for by reason of‫‏‬ Jerusalem, mentioned therein, as compared to °7°y m2‫הוא ‏‬ in the initial v. of H (cp. also‫ התעמ דעו םלוע ‏‬here corresponding‫‏‬ to‫ דע ימלוע דע ‏‬in Is. 45.17). However, it is doubtful whether a‫‏‬ peroration of the sermon is meant here, since in ER, c. 20.19,‫‏‬ Ex. 13.19 is commented upon, showing that the section did not‫‏‬ end with the Aggadah on the previous v. (13.18). The same‫‏‬ applies to JTS Ms., where this supposed peroration is followed‫‏‬ by further comments. Only there a long passage has been‫‏‬ inserted, attributed to R. Tanhuma, comparing the ‘first‫‏‬ (Egyptian) redemption’ to the future one (infra, H. pt., pp‫‏‬ .)227-30 This latter homily rather seems to be part of a Piska‫‏‬ to the 7th day of Passover, when the Song of Moses (elaborated‫‏‬ therein) was read.‫‏‬ The Genizah fragment (infra, H. pt., p. 108), which contains in its first leaf a part of the Y sermon to S 51 (above, p. 395), has in its second leaf (after an extensive lacuna) the end of the sermon to our S. It leads down the comments to the conclusion of Ex. c. 14 wherewith this S ended (cp. infra, p. 436). In the

peroration

there is reference

to the Song of Moses

beginning

immediately with 6. 15. It reads: ‫ךל‬‎ ‫לארשי םלועב הזה ונרמא‬: ‫ורמא‬ ‎‫ אנו‬,‫ שתעשה לנו ניסין אחרין‬,‫ ואף לעתיד לבוא‬,‫שירה על הניסין שעשיתה לנו‬ ‎)'‫ א‬,‫ שנ' שירו לי'י שיר חדש כי נפ' וג' (תהלים צ"ח‬,‫אומרין שירה‬. v. cited would tally by means of ‫"וגו‬‎ ‫י‬5‫ול וני‬

sihT tsal

‫ ה שו העי‬with the

above H referring several times to God’s salvation (cp. Is. 45.15,

430

THE TRIENNIAL

CYCLE

17, 21-22). Here we have a better ending of the section, again tending to show that the apparent peroration in ER (above, p. 429) should not be taken as such. Also in the larger version of Midr, Tanh: (intra, He pt, p. 115) Ps) 125:2)serving ine as the final v. of the above item, is cited as a sort of a Pet. to ‎‫ ויסב אלהים‬.xE( ,)81.31 dewollof yb na hadaggA no .91.31 ehT text there is superior to that in ER and in JTS Ms. (For further details pertaining to this larger version, unfortunately very mutilated in the Ms., see the notes, a. /.)

SEDER

56 (11)

‫ויאמר ה' מה תצעק אלי ד ב ר אל בני ישראל ויסעו‬, Ex. ‫‏‬.51.41 Concerning

this regular S, which

follows directly the -6‫קז‬‎

vious one at 13.1 (No. 55), see above, p. 424. Haftarah:

yous

‫ינאו‬‎

‫םירב‬

‫דמ‬

OF TY

‫הנעא‬‎ ‫וארקי ינאו‬

‫םרט‬

,‫היהו‬

Isaiah 65.24-66.10 (12 verses), so B 41 and A470 (also C 27 ends with 66.10, though the beginning is missing). Probably there was skipping, viz. 65.24-66.2 ‫)ירבד‬‎ ‫ דרחו( לע‬66.5-- ‫)ועמש‬ ‎‫(דבר ה' החרדים על דברו‬-01, ecneh 01 ;sesrev sesrev 4-3 erew omitted as containing denunciation and not ‘Consolation of Israel’ )‫(נהחמתא‬.‎ There is a fragment of Yannai’s Kerobah to the present S (Zulay’s List, see now his ed., pp. 97-8), but the indication of the initial v. of H is missing. The Piyyutim in GS, 111, 53-54, Nos. 1-2, need not be to the 7th day of Passover, as Dr. Davidson thinks (his remarks on p. 49 about ‫יהיו‬‎ ‎‫ בשלח‬as the Torah reading on that day are to be modified since in Palestine the lection began with ‫'ה‬‎ (‫ עשויו‬,but to our S. Thus in No. 2 the initial v. of H (Is. 65.24) is expressly woven in together with that of 5 ‫)ילא‬‎ ‫ קעצת‬np). About other Piyyutim to our S, see infra, note 461. Verbally, H and S tally only by means of the Pi‘el 725, but intrinsically there is a stronger point of contact, viz. just as God said to Moses: ‘‘Wherefore criest thou unto Me? Speak unto the children of Israel that they go forward” (implying that He had already decided to save them prior to Moses’ plea), so in the Prophetic lection there is the assurance that “‘it shall

EXODUS:

SEDER 56

431

come to pass that, before they call, I will answer, and while they are yet speaking, I will hear.’’ Otherwise the H is a typical one of ‘“‘Consolation of Israel.” STRUCTURE

OF HOMILIES

Y Sermon. The usual topic, answer, is now found in the same plied data to S 51 (above, p. 395) It contains an interesting rubric: that those who commenced the S also c. 15 (at least till v. 21; about

introduced by question and Geniz. fragment which supand to S 55a (above, p. 429). ‫רישי‬‎ ‫ קעצת םירוק זא‬,‫ המב‬viz. at Ex. 14.15 included therein a S at v. 22, see infra, p. 440,

but in fact the next regular S did not begin till 16.28, infra, sub No. 57). This rubric was necessary because the previous section there was to S 55a which concluded at 14.31, with 15.1 commencing a new S (infra, sub 56a). Hence the indication here that those who had the regular S not at 13.17 but at 14.15 (above, p. 424) naturally could not conclude the latter at 14.31 since there would be only 17 verses, thus 4 less than the required minimum, and therefore this 5 also comprised ‫רישי‬‎ .‫זא‬ The Y theme is as follows (infra, 11. pt., .‫כ‬‎ 109-10): ‫‏‬wW

‫כך‬

.‫סימנו‬

‫מהוא‬

‫וטעה‬

‫מתפלל‬

‫אפור‬

‫| ו‬

‫ה‬

‫ילמדנו‬

.‫תצעק‬

‫מה‬

,‫ ואם שלוח צבור הוא סימן רע לשולחיו‬,‫ המתפלל וטעה סימן רע לו‬:‫רבותינו‬ ."‫ וכו‬.)‫ ה‬,'‫מפני ששלוחו שלאדם כמותו (מ' ברכות ה‬ The

same

theme

we

had above

(p. 386-87(

to 5 49a.

Indeed,

our text here helped to supply the missing part there. The homily is first developed in the same manner as indicated above, viz. the principle of ‘one’s representative being like oneself’ is illustrated by the case of the outrageous treatment of David’s ambassadors on the part of Hanun b. Nahash, king of ‘Ammon; the insult administered to the former was tantamount to a personal affront upon David. The same principle is further applied to Moses when commissioned by God to demand from Pharaoh that the Jews should go forth to freedom. Thus there was given to Moses the designation of ‫םיהלא‬‎ (Ex. 7.1, above S 49a) as a token of his being God’s messenger. So far this part of the homily pertained also to S 49a, but now there is made here a further turn so as to link up with our present S. Just as

432

THE TRIENNIAL

CYCLE

Moses was honored with the name ,‫םיהלא‬‎ so Israel (whose deliverance the former was to bring about) received this name

(weaving in Ps. 82.6: ‫'ונו‬‎ ‫ יתרמא םיהלא םתא‬.(‫ ינא‬But the latter’s honor is greater in God’s sight than that of the former ‫)עדוי‬‎ ‫יוה‬

‎‫(שכבודן עליי יתר ממך‬. :sihT tniop si detartsulli yb eht gniwollof beautiful Aggadah. When the Jews beheld Pharaoh and -his host pursuing them, they began to lift.up, their eyes in prayer heavenwards. Their prayer preceded ‘that of Moses. Hence when the latter besought Divine help; God said to him: ‘‘Moses, do you think that your prayer is cherished more by Me than that of My children? By your life, they have already prayed before Me and I have accepted their supplication. Hence, tell My children to travel "‫סמ‬‎ (into the Red Sea). Herewith there is a return to the initial v. of S [‫)?ונייה‬‎ ‫ןינעב‬, ‫ןינמ( הממ ונירקש‬,

‎]‫דבר אל בני ישראל ויפעו‬.‫ תצעק אלי‬,)nm gnitelpmoc eht tsrif noitrop of the Y Sermon. Now the starting-point of the Y theme about prayer is of course implied both in the initial v. of 5 ‫)ילא‬‎ pysn (‫המ‬‎ and in the. corresponding H v. ‫)'וגו‬‎ ‫ וארקי ינאו הנעא‬,‫היהו‬:‫ םרט‬Is. 65.24). The reader should avoid making a mistake since such is an evil. omen to the congregation. Behind this injunction lies the insistence upon devotion at prayer. The reader should be aware of his responsibility, when standing before God, and thus not err in his supplication, just as the congregation, whom he represented, should listen with Kawwanah. A reader that errs in his prayers reflects upon the congregation for: choosing an unworthy spokesman before God. All this is very skilfully reflected

in our 11; in Is. 66.2 we read: ‫חור‬‎ ‫לאו הז טיבא לא ינע הכנו‬ ‎"‫ וח הידי "על הבר‬.pe( 06 ‎‫ חר חי םל‬no ‎‫שמלו דד ב תי‬ ‎‫אל ד ברו‬, yllacitelimoh gnidulla ot eht noitagergnoc gninetsil to such a worthy reader), but as regards an unworthy representative there.can be homiletically applied Is. 66.4 (this in the skipped part): ‫ורחב‬‎ ‫ רשאבו! אל יתצפח‬The point about the honorific designation as ‫םיהלא‬‎ of Moses and Israel is further due to 455 Cp. also Mekh.

(ed. Horov.-Rabin,

p. 99): ‫קעצת‬‎ ‫רמוא המ‬: ‫ש"ר ןב הדוהי‬

‎'‫ כבר צעקתם קדמה לצעקתך וכו‬,‫ אלי‬ees( rehtruf .hkeM fo .R nomiS .b ,iahoY ed. Hoffm., p. 48, ER, c. 21.4, end, and 5, end).

EXODUS:

the H v. (Is. 66.5):

‫'ה‬‎

SEDER 56

723°

‫ימש‬

433

‫ןעמ‬

(taken Aggadic-

ally as a sort 01 ‫ירקת‬‎ ,‫ לא‬viz. 722°, to the effect that God bestows

honor-by applying His name (‫)םיהלא‬‎ upon those He finds worthy). Finally, the conclusion of the homily concerning Israel’s prayer at the Red Sea having already been accepted, so that Mosés was told to stop further intercession, is reflected in the initial v: ‎‫ מדברים ואני אשמע‬FO ‎‫? ואני אענה עוד‬PIW ‎‫והיה טרם‬.

suhT ew era elba

to appreciate a fine 1606/01 sermonics, doing credit to the consummate skill of the homilist. As the continuation there is given in our text the Pet. on

Ps. 65.3: ‫ואובי‬‎ ‫הלפת ךידע לכ רשב‬ 65.24:

‫ע‬‎ ‫א מש‬

‫םירבדמ ינאו‬

‫ מו ע‬,‫ ש‬which tallies with'Is.

‫ םה‬TY.

The whole item

(incomplete

‎1‫ וטס ם‬tnemgarf hcihw skaerb ta'ffo ‎‫ אמר ר' יהודה‬,‫(ד"א שומע תפלה‬ is the same

as that given in 158,760. 21.4.

It first depicts the

importance of congregational prayer the words of which become crowns on the head of God. This theme is in accordance with the above Y topic Which implies the same significance attached to Divine worship by the injunction for the reader to be careful about making a mistake. Then emphasis is 84 upon the equality~of supplication in the eyes of God, whether emanating from ‘‘women and slaves, poor'and rich’”’; with regard to thesgreat Moses the same-expression is used ‫)השמל‬‎ ,‫ הלפת‬Ps. 90.1) as in the case of a poor, insignificant person ‫)ינעל‬‎ ,‫הלפח‬ Ps. 102\1). The last point is wéll reflected in the H v.. (Is. 66.2):

‎"‫ג‬

‫רוח‬:‫ונכה‬

‫עעי‬

‫אל‬

‫אביט‬

‫זה‬

‫ !ואל‬sihT ylimoh sdne

in the samme manner as the previous one, containing the: Y theme, viz. that, when Moses came to! intercede for' the Jews standing in despair at the Red

acceptéd

the prayer

Sea, 6206 told him that He had already

of His children

‫)התא‬‎ ‫השמל המ‬: ‫ל"א ה"פקה‬

‎‫ כבר התפללו בני ושטעתי תפלתן‬,‫עומד ומתפלל‬.( We

have now

It commences

to consider the further items in ER, c. 21.

with a Pet. :‫סמ‬‎ Ps. 34.18:

‫"וו‬‎ yow

‫'הו‬‎

,‫וקעצ‬

tallying on the one hand by means of ‫וקעצ‬‎ with ‫קעצת‬‎ ‫ המ‬in Ex. 14.15 and on the other by means of ‫עמש‬‎ ‫ 'הו‬with ‫עמשא‬‎ ‫ ינאו‬in Is. 65.24. It weaves in the point that Jacob (=Israel), whose

criterion is to cry to God (apy ap (‫לוקה‬‎,will have as his future reward ‘‘the voice of mirth and the voice of gladness” ‫)ןושש‬‎ ‫לוק‬ ‎‫וקול שמחה‬, .reJ

;)01.52

saerehw ,uasE gnitceles

,drowsseht lliw

434

THE TRIENNIAL CYCLE

perish by the sword.

This is again reflected by skilful homi-

letics in our H, viz. ‫'ה‬‎ ‫ לרוק‬YS"nD Yip ‫ריעמ"ןואש‬‎ ‫לוק‬ ‎‫ לאויביו‬Sind ‎‫ משלם‬and Io "vy... ‫םילשורי‬‎ ‫ תא‬Indy ‎‫ א תה משוש‬.sI( 6.66 dna ,01 .pc osla :5.66 ‎‫); ב שמ חת כם‬TNA ‘the voice from the Temple’ may have been taken Aggadically as a reference to the voice (of Israel) issuing from the houses of worship. The homily concludes with the same refrain as before that God had already accepted Israel’s supplication

before that of Moses ‫ילא‬,)‎ ‫השמל המ קעצת‬: ‫עמש ה"בקה םתלפת רמאו‬ ‎‫ שמעתי צעקתם‬.)927 ehT dnoces .teP ,RE( .6 )2.12 si no boJ :82.22 ‎'‫ותגזר א ומר ויקם לך גו‬, hcihw yllabrev sdroffa a tniop fo -noc tact with ‫יה‬‎ 108 ‫ "הכ‬and ‫םכיחא‬‎ 179 0N (ls) 664 and 5)s "In c. 21.3 the initial v. of H is listed as a heading and in connection with it another v. is commented upon (38) ‫וארקי‬‎ ‫ד"הה היהו םרט‬ ‎‫כי אני‬

YNA

‎‫ראו‬

‫אומר‬

‫ומשה‬

,"‫ואני‬

‫ואני‬,

‫בפסוק‬

‫אומר‬

‫הוא‬

‫פעמים‬

‫שני‬

,‫אענה‬

‎'‫ וכו‬,)‫ ל"ט‬,‫אני הוא (דברים ל"ב‬. ( sihT dluow yltnerappa dnopserroc to the procedure of AB with its respective chapters headed Nebiim. The item refers to Kawwanah at prayer (125 ‫תא‬‎ ‫ןיוכמו‬ ‎‫ (בתפלה‬which was also implied in the above Y topic. The Aggadah on Ps. 65.3 (c. 21.4) has been already dealt with before (p.457). There 15 further-a Pet (c 21-5) on Cant. 2.14¢nm ‎‫את קולך‬ ‫ ה שמ יעני‬. . . ‫בחגוי הסלע‬, niaga gniyllat htiw ‎‫שמ ע‬ ‫ א‬ni Is. 65.24. It concludes with the same refrain of God accepting Israel’s prayer before that of Moses. It is doubtful whether the comment on Job 36.19 (c. 21.7) was meant as a Pet. here. Of course,

7Y)w

,‫ךורעיה‬‎ in the meaning of crying, would

corres-

pond to ‫קעצת‬‎ ‫ המ‬in Ex. 14.15 and somewhat +0 ‫וארקי‬‎ ‫ םרט‬in Is. 65.24. (For the actual comment on this v. cp. Sanh. 44b and Yer. Ta‘an III, 66d, see also above, note 348.) ER, c. 22, begins with a Pet. on Ex. 14.26, but there is no other evidence for the

assumption that a variant S began at that point. This item should rather be regarded as commenting upon a later part of our

S, and

There

does

not enter

into our

consideration

is no peroration

hence

preserved

in ER.

(The remainder

here.

of

this chapter, from §3 to ‫'ה‬‎ ‫ םעה תא‬,‫ ואריו‬14.31, belongs already to the sermon on ‫רישי‬‎ Ix, 6. 23, as will be shown farther on, sub S 56a.) In JTS Ms. (infra, H. pt., p. 231-32) the short section to

EXODUS:

our

S commences

with

SEDER 56

435

the introduction

of Is. 65.24, followed

by an appropriate Aggadah of R. Tanhuma on the respective efficacy of prayers, the one of Moses having been heard before

it was uttered ‫)ילא‬‎ ‫השמ 'נש המ קעצת‬, ‫הפמ תלפת‬, ‫ אלש‬,‫ דעו‬for paral165 see the notes, a./.), thus corresponding to ‫וארקי‬‎ ‫היהו םרט‬ ‎'‫ואני אענה ונו‬. tA eht noisulcnoc fo eht noitces ereht era nevow in’ 5.105.42-453: ‫ןו‬‎ ‫ שש‬.‫ איצויו ומע ב‬. WIP 724 ‫תא‬‎ ‫יכ רכז‬ ‎‫את בחיריו‬

‫בר נה‬,

‎‫שמחתכם‬ ‫ב‬

‫ונראה‬

hcihw dna

sesrev tcelfer eht ‎‫שוש‬ ‫מ‬

7'...:H

‫ ש י ש ו אתה‬. . .

‫ירושלים‬

7321 ‫את‬

‎‫שמעו‬ ‫מחו‬ ‫ש‬

(Is. 66.5 and 10, cp. above, p. 434). Finally, it should be mentioned that in TB our S is not represented at all, because of the previous section there to S 55a which latter S would make impossible a S here at Ex. 14.15 (No. 56) since from 13.17 to 14.14 there are only 20 verses. Only in the Geniz. fragment and ER we have sections to both 5 55a and 56. However, ‫ל‬‎ 56a, following immediately S 55a, is treated in TB, as will be discussed forthwith.

SEDER 56a (11a)

"‫אז ישיר משה ובני ישדאל את השירה הזאת לה' ויאמרו לאמר אשירה לה' וגו‬, 0

et I‫‏‬ Those who had the regular S at 14.15 included therein also‫‏‬ c. 15 (above, p. 431). Indeed the next regular S, as listed in the‫‏‬ Geniz. fragments of TC Haftarot, commences at 16.28 (infra,‫‏‬ sub No. 57) which renders the previous one, No. 56, to be of‫‏‬ considerable length )14.15-16.27, 70 verses, cp. also infra, p.‫‏‬ .)469 What about those who, instead of S56, started their‫‏‬ reading still earlier at 13.17 (No. 55a)? Did this latter S also‫‏‬ extend to 16.27? This seems hardly likely. Now ER, c. 23,‫‏‬ and TB, Beshallah, %%11-15, contain sections to‫ רישי ‏‬tx, each of‫‏‬ which ends with a peroration, thus testifying to its being a unit‫‏‬ to a given Torah reading. One could indeed argue that this‫‏‬ reading was the Palestinian one on the 7th day of Passover,‫‏‬ and hence should not be discussed here among those of TC.‫‏‬ ,revewoH eht gnidaer no taht lavitseF nageb ‫‏‬htiw '‫ויושע ה‬, (Ex. ,03.41 see infra, Vol. II), but in TB, §11 end, v. 31 is cited‫‏‬ as‫ ביתכ הלעמל ןמ ןינעה ‏‬mn, showing that the Torah reading, to‫‏‬

436

THE TRIENNIAL

CYCLE

which this section pertained, started with 15.1 ‫)רישי‬‎ tx) so that the last v. of the previous S (14.31) was outside the present one ‎)‫(ענין‬. Moreover, the rubric, discussed above (p. 431), seems to indicate that ‫רישי‬‎ ‫ זא‬formed a part of only 5 56 but not of S 55a.

We may thus assume that the latter was followed immediately by what is listed here as S’56a for further analysis; or in other

words those who read on one Sabbath Ex. 13.17 ff. would continue on the next one with 15.1 ff. But even with regard to the regular 5 56, which included therein also the Song of Moses, there is evidence for an additional S having been inserted before the. next regular one.at,16.28 (No. 57), viz. either at 15.22 ‎)‫ משה‬yor, listed farther on sub No. 56b) or 8% 16.4 ‫)ריטממ‬‎ ‫יננה‬

ond ,‫םכל‬‎ listed sub No. 56c).

These latter points will be con-

sidered subsequently, since we-are here concerned with the apparent variant 5 at 15.1. It should only be added that at any | rate (whether according to,the custom adhering to the, regular

Sedarim or to that adhering to the irregular ones) the reading on the-7th day of Passover infra (Vol. IT).

was

Ex. 14.30 ff., as to which

see

Haftarah: One could readily suggest as such Judges 5.1: ‫רש‬‎ ‫תו‬ ‎'‫ הדבורה ונו‬:gniyllat htiw ‎'‫אז יש יר וגו‬, ro .S2 :1.22 ‎'‫וידבר דוד לה‬ ‎‫הזאת‬ ‫ דברי הישירה‬,sn gniyllat ehthtiw emas esarhp ni .xE 15.1. However, the analysis of the Midrashic data reveals another underlying typical H of ‘Consolation of Israel,’ viz.

Is, 26.0; 95. Pye ey ‫התוהי‬‎ ‫ה "ץהאב‬- ‫שוה ירה זה‬.

ee

‫תוהה‬‎ ‫םויב‬

bm ‫תומוח‬‎ ‫ ש ו ע ה תישי‬,‫ י‬affording points of contact not only with the initial v. of S but also with the subsequent :.‫צ‬‎ ‫יזע תרמזו‬ ‎‫יה ויהי לי לישועה‬. sihT 11 ylbaborp desirpmoc .51 0 (the last phrase ‫'ה‬‎ mis) would tally further with ‫האג‬‎ ‫ יכ האנ‬in Ex. 15.1), but perhaps the 11 consisted of 26.1-9 + 15 (10 verses), For a possible conclusion at 27.13 see infra, p. 440. STRUCTURE

OF HOMILIES

Y Sermon. The introductory topic seems.to be found in ER, 6. 22.3: 13) ‫עמש‬‎ ‫; ונש וניתובר ארוקה תא‬there it is to Ex. 14.31 ‫)וארייו‬‎ ‎'‫(העם את ה' ויאמינו בה' וגו‬, htiw eht emeht gnieb depoleved taht on account of Israel’s faith in God, the former merited to recite

EXODUS:

eht ‫‏‬gnoS )‫יו‬

‫א חר‬

SEDER 56a

437

‫שכן כתיב‬. . . ‫ זכו לומר שירה‬,‫ובזכות האמנה שהאמינו‬

‫ זא( רישי השמ‬,but, by comparison with TB, §11 (cp. ER, 6. 23.5):‫‏‬ ‫כתיב‬

‫מה‬

,‫שהאמינו‬

‫האמנה‬

‫בזכות‬

,‫על הים‬

‫שירה‬

‫לומר‬

‫ישראל‬

‫זכו‬

‫מה‬

‫בזכות‬

‫ןינע אריו לארשי 'וכו‬, ‫ מ ע ל ה מ ן ה‬,‫ ל‬the conclusion is justified‫‏‬ that the homily is to‫ רישי ‏‬tx. It should be pointed out that this‫‏‬ whole point of Israel’s faith is reflected by the H v. (Is. 26.2:‫‏‬ ‫ א םינומ‬Ww‫ יונ קידצ ‏‬,‫ אוביו‬cited expressly in Mekh., ed. Horov.-‫‏‬

,nibaR .p .)511

ehT

‫‏‬:hahkalaH ‫שנו רבותינו הקורא את שמע צריך‬

‫ ריכזהל 'וכו‬is based on Yer. Ber. I, 3d, where the reading is‫‏‬ ‫ תא עמש ב רקוב‬,‫ ארוקה‬necessary here for the connection between‫‏‬ the topic and H. We may thus reconstruct the Y item as follows:‫‏‬ .‫להזכיר‬

‫צריך‬

‫מהו‬

‫בבוקר‬

‫שמע‬

‫את‬

‫הקורא‬

:‫ילמדנו רבינו‬

."‫וגו‬

‫משה‬

‫אז ישיר‬

‫ הקורא את שמע בבוקר צריך להזכיר קריעת ים סוף‬+*:‫כך שנו רבותינו‬ ‫ אבל אם לא‬,‫ ואם לא הזכיר אין מחזירין אותו‬,‫ומכת בכורות באמת ויציב‬ ‫‏‬aes

‫אותה‬

‫ המותי‬ease)‫‏‬

‫ השיפת‬alin‫‏‬

Now the starting-point is to be found in the H verses (Is. 26.8-9): ‫ךרחש‬‎ ‫שפנ ףא יחור יברקב א‬... ‫ךרכזלו תואת‬ ‫ךמשל‬ ‎)‫ אשחרך‬in the meaning to beseech early in the morning is evident from the previous sentence there: ‫ה‬‎ ‫ ב ל לי‬->n1% -wD1; indeed

modern

Bible exegesis emends ‫יברקב‬‎ into 1pa3, but the Rabbis

in their homiletic way connected ‫ךרחשא‬‎ with ,‫רחש‬‎ morning). Hence the question and answer about the reading of the Shema‘ in the morning and the mentioning (1° ‫כ‬‎ ‫ ה( ז‬of certain items in the following liturgical piece ‫ביציו‬‎ .‫ תמא‬Of these items the allusion to the Exodus is indispensable, but not so the allusion to the crossing of the Red Sea. Why? Because the former was 455 See Tos.

Ber. 2.1 and Yer.

‎‫רבי אומר צריך להזכיר בה‬

‎‫ריב"ל אומר צריך‬

Ber.

I, 3d, bottom;

the latter reads: ‫ינת‬‎

.‫הקורא את שמע בבוקר צריך להזכיר יציאת מצרים באמת ויציב‬

.‫אחרים אומרים צריך להזכיר בה קריעת ים סוף ומכת בכורים‬

.‫מלכות‬

‎‫להזכיר את כולן‬. ereH oot siht elohw egassap ylbaborp saw ni eht lanigiro Y version. Hence the continuation: ‫ותוא‬,‎ ‫ ןיריזחמ‬pr ‫)ןלוכ‬,‎ ‫ונייה( תא‬: ‫םאו אל ריכזה‬

‎‫ מחזירין אותו‬,‫ לא הזכיר יציאת מצרים‬no ‎‫אבל‬.

sA eht gnidaer si ni ,RE eht tniop

of ‎‫ יציאת מצרים‬si ton denoitnem ta lla ,erofeb dna eht noisulla ot ti ta eht dne 8

rather abrupt. Who knows whether this item ‫ותוא‬‎ ‫ ןיריזחמ‬. . . ‫ םאו אל ריכזה‬was not,also in Yer. because immediately afterwards, when dealing with Grace after Meals, there is the statement

of R. Simon in the name of R. Josh. b. Levi: ‫ותוא‬‎ ‫ץראב ןיְריזחמ‬. ‫ ריכזה הרות‬,‫ אל‬and thus very likely R. Josh. b. Levi, who required the mentioning of all items in ‫ביציו‬‎ nox, added: . . . ‫ריכזה‬‎ ‫ אל‬ON) ‎‫ אותו‬PVs:

438

THE TRIENNIAL

CYCLE

more difficult than the latter. The homilist further proceeds to give a reason for the inclusion of the latter in ‫ביציו‬‎ ‫ תמא‬as due to the resultant faith in God evinced by Israel (weaving in by means of the well-known procedure of ‫ןינעה‬‎ ‫ ביתכ הלעמל ןמ‬,‫ המ‬see above as regards TB, the last v. of the previous S, Ex. 14.31). This faith led to the merit of reciting the Song (for ‫רישי‬‎ ‫ןכש ביתכ וירחא זא‬ ‎‫משה‬, the original Y passage no doubt read: ‫ןינעב‬,‎ ‫ןינמ הממ ונירקש‬, ‎'‫ ישיר וגו‬.)st htiwereH ereht si a nruter ot eht laitini .v fo ,S concluding the first portion of Y sermon. (From ‫םדא‬‎ ‫ךכל ךירצ‬ ‎'‫ לסמוך גאולה וכו‬ot eht dne fo ,RE .6 ,22 on regnol sniatrep ot ruo homily). The whole point of faith is due to the H v. ‫)רמוש‬‎ ‎‫(אמונים‬,as pointed out above.

And now for the continuation which is certainly to be sought in the Pet. (TB, 811, see ER, c. 23.5) on Cant. 4.8: ‫ןונבלמ‬‎ ons ‎‫ אמנה‬wesw ‎‫שורי‬ ‫ת‬..., denialpxe yllacitelimoh ot naem singing on account of faith, thus linking up with H ‫)רישה‬‎ ‫רשוי‬ ‫םינומא‬‎ ‫ רמוש‬. . . ‫(הזה‬. The next Pet. (TB, §12) on Ps. ‫הו‬:40.2-4‎ ‫ק‬ yon ‫ריש‬‎ ‫'ה יפב‬...‫ ק יתיו ןתיו‬correlates with H by reason of ‎‫ שיר‬and also of ‫ךוניוק‬‎ (Is. 26.8). But the peroration in TB, §14, end, about the spoil of Egypt and the future appropriation of the belongings of the gentiles (citing Is. 23.18), affords hardly any point of contact with H. A better peroration is found in ER, c. 23, end, as will be seen further on. The latter section is

much fuller.

‎‫אתה‬

First there is the Pet. on Ps. 93.2: ‫זאמ‬‎ ‫ןוכנ ךאסכ‬

‫מ ע ולם‬, gniyllat htiw

‎‫עול מים‬

‫ צור‬ni .sI .4.62

ehT txen

Pet. on Ps. 106.12: ‫ותלהת‬‎ ‫ורישי‬ ‫ וירבדב‬,‫ ונימאיו‬with the theme of faith resulting in song, is clearly to be correlated with ‎‫זו‬, assabove. “But the tem in ER: 230 Gant 401 ac difficult to account for by means of a verbal tally with H; the second half of it is found in T, §24, headed ‫ארפסמ‬‎ ‫ זא רישי‬and introducing apparently a new Y topic (see infra, p. 440). The further homily (c. 23.4) on Prov. 31.26: ‫המכחב‬‎ ‫היפ פ החת‬ could be connected with the H v. ‫םירעש‬‎ ‫ת וח‬ (Is. 26.2); its

conclusion: ‫ךכרד‬‎ ‫ןוחטב 'נש זא ךלת חטבל‬, pwd ‫אלא‬‎ ‫ ןיאו זא‬would allude to Is. 26.3-4 and 7. The Pet. on (cane 4°80) 25.5) thas been dealt with above. The next homily on Ps. 59.17: ‫ינאו‬‎

‎‫חסדך‬

‫וארנן בוקר‬

‫עזך‬

‫א שיר‬

sdroffa niaga lareves stniop

of contact with 11. The subsequent one (c. 23.7) on Ps. 68.26:

EXODUS:

‫"וג‬

‫םירש‬

> ana .Hm

SEDER 56a

,‫ ומדק‬has a common ehL

439

point about singing with both‫‏‬

tnemmoc ’not)9.,32",c( ‫‏‬.sP 0271.9

‫שיפ‬ ‫ה' יט‬:‫נודע‬

'‫ וגו‬ywM si eud ot eht 11 ‫‏‬:.v '‫( כאשר מ ש פ ט יך לארץ ונו‬Is. ‫‏‬,9.62 cp. also v. 8). The whole point in 6. 23.11 about‫( שיר ‏‬masculine‫‏‬ form) in the hereafter as against the feminine form‫ ‏‬,‫ הריש‬used‫‏‬ ,otrehtih si detcelfer yb eht laitini .v fo ‫‏‬:H ‫הזה‬ ‫יושד השיר‬. This whole item could have formed already the peroration, but‫‏‬ since more homilies follow the peroration is to be looked for at‫‏‬ the end of the section. What is given in c. 23.12 as a Pet. on‫‏‬ Ps. 40.3 is really a variant on the one on v.‫ ‏‬2 ‫ הוק( )יתיוק‬as in‫‏‬ TB, §12, correlated with H above (p. 438). In connection with‫‏‬ ‫ כי גאה גאה‬ereht era stnemmoc .c( )21.32 no ‫‏‬boJ 01.04: ‫עדה נא‬ ‫הבוגו‬ ‫ ןואג‬which also tallies with‫ 'ה ‏‬mx) in Is. 26.10. Finally,‫‏‬ ew evah eht noitarorep ‫‏‬.c( 51.32): ‫ בעוה"ז‬:‫ הקב"ה לישראל‬ond‫אמר ‏‬

'‫ אבל לעתיד לבוא אתם אומרים אותו דבר ב‬,‫אמרתם לפני פעם אחת זה אלי‬ ‫ ור ויושיענו‬5

‫ול ה יבה‬

‫אלהינו זו‬

‫הנה‬

‫ההוא‬

‫ביום ‏‬

‫)‏‬SW

'‫שנ‬

,‫פעמים‬

‫ החמשנו ותעושיב‬.‫ הליגנ‬The last v. cited (Is, 25.9) has verbal‫‏‬ contacts with our 11 (Is. 26.1 and 8).‫‏‬ After this analysis it is evident that the above H was underlying the homilies on ‫רישי‬‎ .‫ זא‬It would also fit in with the Pal. reading on the 7th day of Passover, which began with ‫עשויו‬‎ ‎"‫ג‬ ‫ ה' ביום ההוא‬.xE( ,)03.41 ecnis ereht dluow eb a yllat Dy means of 12) W912. Nm Oo). S ingls, 26410) thus the same homilies could have been employed on that occasion. The H cited in the Genizah lists (infra, Vol. II) for this day, viz. ‫אוהה‬‎ ‫ םויב‬. . . ‫( רשתו הרובד‬Jud. 5.1), while also tallying with Ex. 14.30 by reason of the common expression ‫אוהה‬‎ ,‫ םויב‬is late since there are not preserved Midrashic data to be correlated with it. For all we know the above Aggadot may have originally been meant for the last day of Passover, and hence should have been inserted in the so-called Pesiktot, were it not for the fact that the redactors were influenced by the Babylonian reading that commenced with ‫חלשב‬‎ ‫( יהיו‬see above, p. 424-25). However, these Aggadot have been preserved in ER and TB because of the S of TC at Ex. 15.1 (No. 56a, see above, p. 435-6). Finally, the item in T, §24, is to be discussed. This Midr. in its comments on Ex. 12-17 contains but a digest of the Mekh., as indeed indicated at the beginning of T. Bo. 85 ‫)יברד‬‎ ‫אתליכממ‬

440

THE TRIENNIAL

,‫ לאעמשי‬cp. above,

p. 408).

Now

CYCLE

here»we

have

the rubric‫‏‬

‫אז‬

‫ רישי ארפסמ‬followed by a Y item. Weiss‫ ‏‬,‫ )ד"ודד‬,1115 )240 explains‫‏‬ ‘the book’ to mean Mdr. Tanh: or Yel., but in GS (I, 469, No.‫‏‬ )42 ‘the book’ is explained as the Mekh. from which the previous‫‏‬ extracts (from T, Bo, §5 ff.) emanate. According to latter view,‫‏‬ it is difficult to understand why there should be here another‫‏‬ heading to. the same effect. And then what about the Y topic‫‏‬ (from‫ ונדמלי וניבר ‏‬to‫ רתומ( ‏‬which certainly was not from Mekh.?‫‏‬ Whatever the meaning of the heading may have been, the‫‏‬ question that concerns us here is whether this item was meant‫‏‬ ot eb a Y ylimoh ‫‏‬ot ‫אז ישיר‬, sa eht ‫‏‬noisulcnoc )‫(לכך נאמר אז ישיר‬ dluow etacidni .pc( eht lellarap ni ,RE .6 ,3.32 ‫‏‬morf ‫וראה‬-‫בוא‬ ‫ םיקידצה המב םהש םיחרוס 'וכו‬.)777 A Y topic concerning putting‫‏‬

no a retsalp no a dnuow no ‫‏‬htabbaS )‫מה הוא ליתן אספלנית על גבי‬ ‫ הכמה( תבשב‬would have no connection whatever with the above‫‏‬ H from Is. 26.1'ff., unless'we assume that there was a variant‫‏‬ ending to it, viz.‫ ‏‬26.1-94+27.13 ‫ אוהה )עקתי‬01%2 ‫ היהו‬thus‫‏‬ corresponding to the beginning‫" ה אוה ‏‬D1°A3; at 27.13 there‫‏‬ begins a new Seder in Isaiah). Now in the skipped part there is‫‏‬ the v.‫ ‏‬:)27.7( ‫ והכמ והכה 'וגו‬,‫ תכמכה‬hence the Y question and‫‏‬ answer about a wound‫ יבג )הכמה ‏‬by). But it is difficult to explain‫‏‬ why there should be 2 different topics having their starting-‫‏‬ points from the same H. Altogether it is questionable: whether‫‏‬ this Y topic has not been transferred from a section to some‫‏‬ other S only because it wove in an Aggadah to‫ ‏‬.‫זא‬-‫ רישי‬Nothing‫‏‬ more to the latter is preserved in the present version of T, the‫‏‬ next item (§25) being to pony‫( אוביו ‏‬Ex. 17.8).‫‏‬

SEDER 56b (11b)

‫ משה את ישהאל מים סוף ויצאו אל מדבר שור וילכו שלשת ימים במדבר‬yor‫‏‬ ‫ולא מצאו מים‬, Ex. ‫‏‬.22.51 From the Midrashim there is evidence for a’S here as well as for one at 16.4 ‫)םחל‬‎ ‫ ריטממ םכל‬,‫ יננה‬infra sub No. 56c). The latter S is mentioned by Meiri (50 ,‫תירק‬‎ II, 50b).457 But in the 74 ,‫ והב' הנני ממטיר לכם‬,‫ הא' מה תצעק‬:)‫ הסדרים בפ' בשלח‬:‫(היינו‬ ‫והג' עד אנה מאנתם‬. S750c:‫‏‬

‫והג' הנשארים‬

oslA ’eht etinemeY tsil ees( ‫‏‬,rihpaS ‫אבן ספיר‬, II, )032 has‫‏‬

EXODUS:

SEDER 56b

441

Geniz. lists of TC Haftarot the next regular S after No. 56 is at 16.28

(infra, sub ‘No. 57, cp. also above; .‫כ‬‎ 435-36).

Of course,

those who had an additional S at 15.22 could not have such at 16.4 because from 15.22 to 16.3 there are only 9 verses. A S beginning at 16.4 involves the difficulty of having the previous one (be it No. 56 or 56a) conclude with ‫הזה‬‎ ‫תימהל תא לכ להקה‬ ‎‫— ברעב‬a rather inauspicious ending. This perhaps may have been the reason for the other arrangement, viz. to end the previous S (be it No. 56 or 56a) at 15.21 and start the new one (No. 56b) at 15.22. However, such a S was only of limited vogue as evident from the paucity of the Midrashic data on it. The underlying H, to be ascertained from these data, seems

to have been Is. 63.11: 0°09

‫םלעמה‬‎ ‫רוכזיו ימי םלוע מ הש ומע היא‬

‘yn, thus tallying with ‫ףופ‬‎ ‫ש ה תא לארשי מ םי‬ yor in the initial v. of 5. It probably extended from 63.11 to 17-18 ‫)ןעמל‬‎ ‫בוש‬ ‎"‫ קדשך גו‬yo ‎‫יר שו‬ ‫ למצער‬i bn ‎‫"ינה‬ ‫שבטי‬ >) ‫עב‬

‎)‫ מיעקב זרע ומיהודה‬.‫והוצאתי‬

...‫ י‬yaT ‎‫ ג כן אעשה למען‬. ‫כה אמר ה‬

‎‫ישכנו בה‬ TT ‎‫ד עב‬ ‫הר ש הרי רייר שיו ה בחירי‬ (with 65.9 there begins a new Seder in Isaiah).

STRUCTURE

(‫ במ‬01

OF HOMILIES

The section in ER, 6. 24, is fuller than the one in TB, 9

The former opens with a Pet. on Dt. 32.6: ‫לבנ‬‎ oy ‫תאז‬‎ ‫'הלה ולמגת‬

‎‫ויכוננך‬

‫ולא חכם הלא הוא א ב יך קנך הוא ע שך‬, gniyllat htiw eht

Pig 1000102 ‫בלי‬‎ ‫התא ה אי‬ . hl vas ‫התא‬‎ ‫כ‬ 0 in the skipped part: ‫ונלוכ‬‎ J? ‫הש‬‎ ‫התא מו ע‬... ‫ 'ה א וניב‬.(‫התעו‬ The trend of the Aggadah, that Israel was sinning at the Red Sea (weaving in Ps. 106.7: ‫ףופ‬‎ ‫ םי םיב‬Sy (‫ורמיו‬‎ and that Moses had to remove the people from that locality (ER, c. 24.1, end: ‎‫הסיען מחטאו של ים‬, .pc osla ,2§ ,)dne si detcelfer yb eht denetsahc tenor of the H appealing to God to return to His sinful people (cp. Is. 63.10, preceding immediately the initial v. of H, and 64.4-5 in the skipped part). As this theme of sinning at the Red Sea is already dealt with by the Tannaim (see Mekh., yor, c. 1, ed. Horov.-Rabin, p. 153, taken over in ER, 6. 24.2), one could argue that they had already this H in mind. However, they may have only interpreted Ex. 15.22 in conjunction with

442

THE TRIENNIAL CYCLE

Ps. 106.7. At any rate, the sermon in ER, commencing with the Pet. on Dt. 32.6, is certainly to be correlated with the above H. The next’ Pet. (GER, ch24°3)18 on Ps:8/8)522 Nea ‎‫רי יב סד בר‬ ‫קנה םי כהע‬ ‫ ה עס בע ימ ו ו‬llop ,lo ,tcatuoc on the one hand, with the initial v. of 5 by means of ‫עסיו‬‎ and, on the other, with 1 ‫"המהבכ‬:‎ 2 ‫יה‬. ‫מ ב‬:‫ בי ד‬DIDD...7INS ‫"העור‬‎ ‎‫ רצ גר‬laaD ole eoc ‎‫ בבקפה‬1 6 ‫ו‬ ‫ו‬ ‫ ות‬lellarap item in TB, §15, there is no reference to Israel’s sin at the Red Sea, but in ER the homily again ends with such an allusion ‎)‫ סוף‬o ‎‫(א"ר אבא בר כהנא הסיען מחטאו של‬. nI BT eht noitces -noc cludes without a peroration (see §19), but in ER, 6. 24.4, there is an Aggadah on ‫רוש‬‎ ‫ רבדמ‬mentioned in Ex. 15.22. The comment of R. Judah b. Simon that, until Israel accepted the Torah, the world was a desert .12‫)ט‬‎ uncivilized) but afterwards it became a wall (viz. civilized) would be reflected by the H where there is an allusion to the act of giving the Law (Is. 63.19: ‫תערק‬‎ ‫אול‬ ‎‫שמים ירדת מפניך הרים נזלו‬, siht ni eht deppiks .)trap sihT cidaggA fancy concerning the connotation of ‘‘the wilderness of Shur”’ supplies already the theme for the peroration: ‫ל"על‬‎ ‫ה"בקה‬: ‫רמא‬

‎‫ כדכתיב ציון מדבר היתה‬,‫ מדבר‬ayM"( ‎:‫ שהיא (היינו‬,‫כן אני עושה לציון‬

‎‫ שנ' ואני אהיה לה‬,‫ ולע"ל אני אהיה לה שור‬,)'‫ ט‬,‫ירושלים שממה (ישעיה ס"ד‬ )'0 ‎,'‫ ה' חומת אש סביב ולכבוד אהיה בתוכה (זכריה ב‬.WO ereH ereht is first woven in explicitly Is. 64.9 which is within the compass of our H (viz. in the skipped part); also v. 10 is to be included in this quotation containing a reference to fire ‫)ש‬‎‫ א‬nprwd). The final v. cited (Zech. 2.9), which refers to Jerusalem (cp.

v. 8: ‫םילשורי‬‎

awn ,(‫תוזרפו‬‎ has a verbal tally with Is. 64.9-10

by means of ‫םילשורי‬‎ and .‫שא‬‎

SEDER 56c (11c)

oy ‎‫ויאמר ה' אל משה הנני ממטיר לכם לחם מן השמים ויצא העם ולקטו דבר‬ ‎‫ביומו למען אנסנו הילך בתורתי אם לא‬ About the reason for the Sedarim

44 at 15.22 and here, which

exclude each other, see above, pp. 435-36 and 441. On the basis of the Midrashic sections to this S, two readings from the Prophets as the respective H become apparent. One H began with Is. 58.2: In ‫ןוצפחי‬‎ ‫ םויי ןושרדי תעדו יכרד‬01° ,‫ יתואו‬tallying

EXODUS:

SEDER 56c

443

verbally with ‫ומויב‬‎ ‫ רבד םוי‬in the initial v. of S; it probably extended to v. 11 (thus 10 verses). A different H was Is. 33.16:

‎‫ מרומים ישכון מצדות סלעים משנבו ל ח מ ו נתן מימיו נאמנים‬,NIN gnidroffa a point of contact with ond in Ex. 16.4; it comprised 33.16-24+ 34.8 (10 verses). STRUCTURE

OF HOMILIES

No Y topic has been preserved, although a short item from Midr. Yel. to the present 5 is given in YSH, ‫ןורחא‬‎ ‫( סירדנוק‬Jellinek, BHM, VI, p. 87, No. 51). A full section is to be found in ER, c. 25.1-10 (§§11-12 already belong to the next S, Ex. 16.28, infra No. 57), which is instructive as to its structure resembling

that of AB. The first Pet. is from Ps. 135.6: ‫'ה‬‎ yon ‎‫ עשה בשמים ובארץ‬hcihw seillat yllabrev htiw

‎‫יחפ צון‬

‫רשא‬‎ ‫לכ‬ ‫ודעת דרכי‬

‎‫ קרבת אלהים יחפצון‬. . . ‫ םג‬eht laitini .v fo eht 11 morf .sI 2.85 .ff The main theme of the Aggadah is concerning God’s deeds from on high, linking up with the sending down of food from heaven, viz. the Manna, in the initial v. of S. There follows the

Pet. from Hos. 12.6: ‫ורכז‬‎ ‫ 'הו יהלא תואבצה 'ה‬which homiletically explains ‫תואבצה‬‎ as '01651768 )‫(צביונות‬‎ in order to emphasize God’s power to act according to His will. Here Hos. 12.6 is to be taken in conjunction with the following v.: ‫דסח‬‎ ‫התאו ךיהלאב בושת‬ ‎‫שמור‬

‫ומ שפט‬,

suht

gniyllat

htiw .81

:2.85 ‎‫עשה‬

‫צדקה‬

‫כנוי אשר‬

‎'‫ ונו‬yra ‎‫רמ ש פ ט אלהיו לא‬. nI 3§ ereht si decudortni .sP :61.541

‎‫פותח את ידיך ומ שביע לכל חי רצון‬, gniknil pu htiw 9s1} ‎‫ויום‬ ‘a> and ‫ךשפנ‬‎ ‫ הו עיבש תוחצחצב‬in H (Is. 58.5 and 11). In 4 there is cited Is. 65.1: ‫יוג‬‎ ‫ול לא‬...‫ יתשרדנ אלל אש יננה‬which is by way

‎‫תקר א‬

of contrast

to ‫קדצ‬‎ ‫יטפשמ‬

niet H .sI( 2.85 dna .)9

‫יוגכ‬...‫ינולאשי‬

4

ereH .xE 2.61 si derrefer ot sa

‎‫ למעלה מן הענין‬,esuaceb htiw eht tneserp 5 gnicnemmoc ta ,4.61

the previous one concluded at 16.3.

The next Pet. (§5) is from

Koh. 11.1: ‫'וגו‬‎ ‫ חלש ל ח מ ך לע ינפ םימה‬which affords a point of contact with ‫ךמחל‬‎ in Is. 58.7 in addition to ond in the initial v. of 5. Then we have (§6) the homily on Ps. ‫ם‬:86.8‎ ‫ןיא ךומכ ב א ל ה י‬

‎‫ ואין כמעשיך‬hcihw seillat yb snaem fo ‎‫ אלהים‬htiw .sI :2.85 ‎‫קרבת‬

‎‫הים יחפצון‬ ‎‫בלחמי‬,

23.5:

‫א ל‬. nI 7§ ereht si tsrif detic .vorP

eud ot eht

‎‫רויה‬

noitcennoc yb

snaem fo ‎‫לחם‬,

4.9 ‎‫לכו לחמו‬ dna

neht .sP

°DID... ‎‫ תערוך לפני שלחן‬hcihw seillat htiw ‎‫והיית כנן‬

444

THE TRIENNIAL CYCLE

‫הור‬

in Is. 58.11.

At the end there is already the peroration:‫‏‬

‫ ןיבוסמ ןילכואו ןגב ןדע ידבועו‬om‫*םולש םהל ‏‬% ‫ דיתעל אובל אוה השוע‬7D)‫‏‬ '‫שנ‬

,)‫ונמסים‬

‫רואים‬

‫והאומות‬

:‫המכירי‬

‫ה"ס )ג"י‬, (‫רת ע ב ו 'וגו היעשי‬

woven

‫(בילקוט‬

‫ונימסין‬

‫ ידבע ולכאי םתאו‬.‫הנה‬

in is reflected by the 11 v.:‫ךשפנ 'ןג ‏‬

.)58.10

‫מנהגם‬

‫רואין‬

The

‫רל בע‬

‫כוכובים‬

last verse‫‏‬

ppm

(Is.‫‏‬

Thus this whole section in ER, c. 25.1-7, is to be cor-‫‏‬

related with the above H.‫‏‬ But §8 has the heading ‫ןוכשי‬‎ ‫( אוה םימורמ‬Is. 33.16) and on it are placed several homilies. The whole item strikingly resembles the procedure of AB, where in the chapter headed Torah one set of Aggadot are given corresponding to one H (as here in §$$1-7) and in the chapter headed Nebiim another H is posited with which

other homilies

are

to be connected.

Now

here,

too,

a

different H to our S could have begun with Is. 33.16 ff. (see above, p. 443). Tallying with 0°17 there is cited 1 S. 2.8:

‎‫אבון‬

‫ירים‬

‫ מקים מעפר דל מאשפות‬hcihw si detaert yllacitelimoh

to conclude with the remark: pow ‫םימורמ‬‎ ‫רמא אוה‬: .‫ ךכל‬Thereupon is introduced Dt. 8.7 ‫)ךיהלא‬‎ ‫ןוכשי ד"הה יכ 'ה‬, ‫א'ד אוה םימורמ‬ ‎'‫ ארץ נחלי מים עינות וגו‬. . . ‫ (מביאך אל‬hcihw sah a tniop fo tcatnoc with this 11: ‫םינמאנ‬‎ ‫ וימימ‬and ‫יבחר ידים‬‎ ‫( םוקמ םירהנ םירואי‬Is. 33.16 and 21).

Further, in connection

with ,‫םימורמ‬‎ there is the com-

ment on Job 39.13-18 ‫)אירמת‬‎ ‫ ב םורמ‬.(‫ תעכ‬Finally, there is a running explanation of Is. 33.16-20 leading down to a new

peroration: ‫'וגו‬‎ ‫ןויצ 'נש הזח ןויצ תירק ונדעומ‬, ‫ םיאור התחמש לש‬.‫םתאו‬ Thus ER, 6. 25.8, would be similar to the corresponding chapter headed Nebiim in AB. And just as in the latter Midrash there is a respective chapter headed Ketubim, which would indicate the Mizmor for the Sabbath on which the particular S was read (see above, p. 57, and throughout the analysis of AB to each

S in Genesis as far as preserved),

so here in ER, c. 25.9,

there is a short item introducing Ps. 68.20: ‎‫לנו האל ישועתנו סלה‬

‫יעמס‬, .ziv

taht eht

‫םוי‬‎

romziM

‫םוי‬

‫ךורב 'ה‬

desirpmoc .sP

68.20-36. It was chosen for this Sabbath because v. 20 tallied by means of ‫םוי‬‎ ov on the one hand with 5 ) ‫מוי‬‎ ‫ רבד םוי ב‬wpb, 488 In ‫ו"זרהמ‬‎ ‫ 'יפ‬the clever suggestion is quoted that the abbreviation ‎‫ עורך שלחן= ע"ש‬saw ylsuoenorre devlos otni ‎‫ עושה שלום‬.pc( osla ‎‫(חדושי הרד"ל‬ However, in YHM to Ps. (ed. Buber, I, 159, No. 15) the reading is simply:

‎'‫ מסובים וכו‬mo ‎‫ואף לע"ל כך הוא עושה להם‬.

EXODUS:

SEDER. 6

445

Ex. 16.4) and on:the other hand with ‫ןושרדי‬‎ >01 01° ‫ יתואו‬in the initial v. of the other H from Is. 52.2 ff. (indeed the latter v. is cited expressly in this homily).459 The section in TB is curtailed.

In §20 there is

5

as 84061. Job 36.31: '‫ריבפמל‬‎ ‫ ; יכ םב ןידי םימע ןתי לכוא‬of course ‫לכוא‬‎ is the same as ond, as indeed the homily leads down

‫)םימשה‬‎ ‫ןמו‬-

‎'‫ שנ' הנני ממטיר לכם לחם וגו‬,‫(הוריד לישראל מן‬, dna suht ereht si osla a tally with 06.11 v. (Is. 58.7): Jon ‫ל‬‎ ‫; אלה סורפ בערל‬further the point of 4udgment is reflected by ‫קדצ‬‎ ‫ ינולאשי יטפשמ‬in 58,2 There

No

is also woven

in Ps. 135.6 as to which cp. above, p..443.

peroration is preserved.

TB,

§24, already belongs

.to the

next S, beginning with Ex. 16.28, and its peroration, at the end will,be discussed infra, p. 448. JTS.Ms. (infra, H. pt., p. 233) also contains the Petihtot from Job 36.31 and Ps. 135.6, and there follows a peroration which should ‘be joined to

TB, §23, forming the end of the section to our S with the conclusion,

however,

left out.

It reads:

‫יתיוצ‬‎

‫ּה"בקה ינא‬: ond ‫רמא‬‎

‎,‫ לנולגולת‬amy ‎‫ לכם‬enn ‫ינאו‬‎ . . . ‫ משלכם‬ans ‫רמוע‬‎ -‫םכתא בירקהל ינפל‬ ‎‫ לעוה"ב‬Say ‎,‫ פרעתיה לכם בעוה"ז בזכות אבותיכם‬. . . ‫ בזכות אבּרְהם‬,‫כל כך‬ ‎‫ולא יכם שרב ושמש כי מר ח מ ם‬:‫ לא יר ע ב ו ולא יצמאו‬,‫אשביע אתכם מטובי‬ ‎‫יהלם‬

‫מים‬:

‫מבועי‬

‫|ועל‬

‫ינהגם‬.

sihT lanif

49.10) too-is reflected by the 11 067968: ‎‫לכזבן‬

‫לא‬

‫בר‬

₪

‫ב‬53

)lai

)alam

‎‫במ‬

esrev

... ‫ךשפנ‬‎

detic .sI(

‫רל בע‬

sm6a om ‎"‫ר‬i ‫המ‬

‫ה‬

ppm ‫ף‬

‫רפת‬

‎‫ מימיו‬.sI( .(11-01.85 rehtonA ,noitarorep ot eb detalerroc htiw the same H, we haye-in ER, c. 25.7 (above, p. 444). SEDER57 (12)

‫כי ה' נתן לכם‬:‫ראו‬ ‫‏‬yn ‫ ה ש ב ת‬Ex.

Haftarah:

.‫אנה מאנתם לשמור ;מצותי ותורותי‬.‫ויאמר ה' אל משה עד‬ ‫‏‬,92-82.61

‎‫ קדשי‬ova

‎‫חפציך‬

‫רגלר עשות‬

‫משבת‬

nwa

,xo

haiasI

58.13. A470 lists H.as extending to (Jy) 59.20.(22 verses) whereas in B 41 the final v. is indicated as 59.21 (hence 23 verses). It is obvious that there was skipping; indeed in C 27-28 49 ‎‫במדה‬- :‫ אמר הקב"ה לישראֶל‬,‫ הה"ד ברוך ה' יום יום‬,‫ העם ולקטו דבר יום ביומו‬xK ‫‏‬RW '‫ שנ‬,‫ אני נתתי לכם את החורה שתהיו עוסקים בה יום יום‬,‫ בה מודדין לו‬,‫ מודד‬.‫שאדם‬ ‫יום‬ ‫יום‬ ‫ וכן ואותי‬,)‫ ל'ד‬,'‫‏ (משלי ח‬vo ‫ לי לשקוד על דַלתותי יום‬.yow‫אדם ‏‬ ‫ ומויב וכו‬OY‫« םכייח עיבשאש םכתא םחל ןמ םימשה ‏‬JY IT.‫‏‬

446

THE TRIENNIAL

CYCLE

the H is given as consisting of 58.13-59.6+20-21 (10 verses). In some codices there begins at 59.20 a new Seder in Isaiah instead of at 58.14 as in other codices (cp. Ginsburg, 1700706. p. 46, also Or. 2502, Cat. Brit. Mus., 1, 209b). This is probably the reason why in A470 the H ends at 59.20 and accordingly the Prophetic lection consisted of 58.13-59.7-+20 (10 verses). But according to those who had no Seder at 59.20, the concluding verses of H were 59.20-21 and the part skipped was 59.7-19 as in C 27-28. According to Abrahams, C 13 contains the end of 11, viz. 58.14-59.1; if this be the real conclusion, the

H would comprise only 3 verses )58.13-59.1(, which is hardly likely. The fragment requires re-examination. C 31 also commences with 58.13, but its extent is not indicated by Abrahams. There is a fragment of Yannai’s Kerobah to our S (Zulay’s List, see now his ed., pp. 98-99), but the indication of the initial v. of H is missing. The Piyyut in GS, 111, 142-43, is to our S;

1. 10: ‫תבשל‬‎ ‫תבשב גנוע דבוכמ אורק‬, ‫ ןיא תוברהל‬mo alludes in its 2nd hemistich to the initial v. of 11: ‫דבוכמ‬‎ ‫ שודקל 'ה‬any ‫תבשל‬‎ ,‫תארקו‬ whereas

in the first one there is a reference

to LR, c. 34, end

(cp. Yer. Sabb. XV, 15b, top), where ‫רבד‬‎ ‫ רבדו‬in the same v. is illustrated by the story of R. Simon b. Yohai who would remind his mother not to talk too much on the Sabbath. STRUCTURE

in in be as

OF

HOMILIES

No Y topic has been preserved. Midr. Yel. there was originally to T, Ki Tissa, §33. The reason for discussed infra (pp. 531-32). But the following analysis will reveal.

.‫חילב‬

‫שיהת‬

)eh

lat )el‫‏‬aba

‫החד‬

‫בהעלם‬

But it seems to me that our S the item now found its place there to S 70 will here it is very appropriate, It reads:

‫תותיות‬

‫שת‬

‫הכותב‬

‫הבינג‬

‫ילמדנו‬

,)'‫" ד‬a3 ‫‏‬yan '‫ הכותב שתי אותיות בהעלם אחד חייב (מ‬:‫כך שנו רבותינו‬

'‫ומחלל את השבת וכו‬3** ‫שהוא רושם‬. 4592 This reason

M. Sabb. 12.3:

is in accordance

017

with the view of R. Yose b. Halafta in

‫םושמ‬‎ ‫( אל ובייח יתש תויתוא אלא‬cp. Sifre to Lev. 4.2, ed.

Weiss, 16a~—b, also cited in Babli Sabb. 103a—b). This point has been overlooked in GS, I, 472, No. 52, where the Y homilist has been innocently accused

of having changed the phrase in M. Sabb. 12.4: ‫םשור‬‎ ‫ לכבו רבד אוהש‬into ‫םושמ‬‎ ‎‫!שהוא רושם‬

EXODUS:

SEDER 57

447

Now the starting-point about an act involving the desecration of the Sabbath is due to the initial v. of the H which enjoins the refraining from ‘‘pursuing thy business on My holy "‫גץ‬‎ Qn ‫ישדק‬‎ ‫ םא( בישת מ ש ב ת ךלגר תושע ךיצפח םויב‬. After citing this Hal., the homilist

turns forthwith

to emphasize

the honor due

to the Sabbath (naw ‫דוב‬‎ ‫לארשיל ווה ןיריהז כב‬: ‫ ה"בקה‬ond ‫רמא‬‎ ‎"‫(וכו‬, reflecting ‎‫ לקדוש ה' מ כוב ד‬yna ‎‫ וקראת לשבת‬ni siht yrev 11 verse. As an illustration there is mentioned the argument of Turnus (Tineius) Rufus with R. ‘Akiba concerning the Sabbath (see GR, 6. 11.5, and the parallels cited in ed. Th., .‫כ‬‎ 92-94). The point about the wicked dead in gloomy Gehinnon and their respite from punishment on this day of rest (weaving in Job

10.22: ‫םירדס‬‎ ‫ ומכ לפוא תומלצ אלו‬ANDY (‫ץרא‬‎ is reflected by Is. 59.10: ‎‫וו‬

‫ויומיבבו‬

)at‎‫ ופט שו‬laet lsa

‎‫כשלנה‬

‫קיר‬

‫כעורים‬

‫נגששה‬

(this in the skipped part). The item concludes with the inference that the Sabbath is of equal importance as the whole Torah ‫)הרותה‬‎ ‫ איהש( הלוקש דגנכ לכ‬. Just as the former was given through Moses, so the latter ‫ה‬‎ °3 ‫השמ ר וא‬, ‫תבשה הנתנ י"ע‬ ‎‫וההורת ע"ה משה‬ ean ‎‫(בתן ליכ ם‬. htiwereH ,T iK ,assiT ,33§ ends, and there is no indication of the usual return to the initial

v. of S. As regards the connection there with Ex. 34.27 (S 70), see infra, p. 531. But in the case of our S here, the original reading was: ‫השמ‬‎ ‫ןינעב רמאיו 'ה לא‬, ‫ןינמ[ הממ ונירקש‬, ‫הרותהו י"ע השמ‬ ‎‫ מאנתם לשמור מצותי ותורותי‬xm .]yT suhT eht tsrif 2 sesrev fo 5 contain this juxtaposition of the Torah as a whole and of the Sabbath in particular, hence the point about their being equi-

valent.

Both are to be kept (cp. ‫רומ‬‎ ‫ ל ש‬here and the infer-

ence in the homily: 08 ‫יכ‬‎ ‫תבשה הרותבו‬, OY ‫תא‬‎ ‫ביתכ תבשב ש מ רו‬ ‎‫(ש מור תשמרון‬. ehT noitcudortni ni siht hadaggA fo eht esac of the Mannah ‫)"'וכו‬‎ ‫ אלו( דוע אלא ילכוא ןמה ןידיעמ‬01 Course pertains to our S. This whole Y item was repeated in entirety in the section to S70 where its appropriateness is not so evident as here. And yet R. Natan b. Yehiel knew of its existence only as

‎‫ בילמדנו בסוף כי תשא‬ees( ,hkurA‘ .s .v ‎‫צלמות‬, Also in YTT,

tuhoK ,IIV .)a02

No. 6, the passage from ‫רמא‬‎ ‫ פ"ר םשב 'ר עשוהי‬to

‎‫דוגמא שלהם‬, si detic morf ‎‫ ילמדנו פר' כי תשא‬ereht( eht rohtua si R. Tanhum,

but in GR: ‫איעשוה‬‎ ‫'ר( סחנפ םשב 'ר‬.

Altogether our 5 is only meagerly represented in the avail-

448

THE TRIENNIAL

CYCLE

able Midrashic data. There is a short section in ER, c. 25.1112.45%» The theme concerning the coming of the Messiah as a result of keeping the Sabbath as well as of repentance is reflected

by the H v. (Is. 59.20): ‫בקעיב‬‎ ‫ יבשלו עשפ‬Sra ‫'ןויצל‬‎ .‫אבו‬

In the

2070701008 Is. 58.13-14 are woven in expressly. TB, §24, 6 only item there to our 5, 185 another peroration similar to the one in JTS Ms. to 5 566 (above, .‫כ‬‎ 445). It reads: ‫ה"בקה‬:‎ ‫רמא‬

‎‫ אבל לעוה"ב אני מאכיל אתכם בהמות‬,‫בעוה"ז אכלתם את המן בזכות אבותיכם‬

‎‫ שנ' יכרו עליו חברים יחצוהו בין‬,‫זיז ולויתן ואתם" אוכלים בזכות עצמיכם‬ ‎)'‫ ל‬,'‫כנענים (איוב מ‬. woN‘ eht tniop fo gnitsaef dluow evah emos

point of contact with ‫'וגו‬‎ ‫ ךיבא‬apy’ ‫תלחנ‬‎ ‫ ךיתלכאהו‬in Is. 58.14. However, who knows whether this peroration really does! not belong to the previous S, viz. at the end of TB, §23? Thus in TB there would be no portion of a section to 5 57, but would rather indicate that S56c comprised the remainder of Sidra Beshallah: (Ex. 16.4 to 17.16). In JTS'Ms. the section to the present S begins with a Pet. from Ps. 95.7: ‫ונחנאו‬‎ ‫יכ אוה וניהלא‬ ‎‫ בקולו ת ש מ ע ו‬no ‎‫ מרעיתו וצאן ידו היום‬YD hcihw si detcelfer yb eht

“H: ‎‫ עונותיכם‬ox ‎‫הן לא קצרה יד ה' מהושיע' ולא כבדה אזנו מ שמ ו ע\ כי‬ ‎‫שמוע‬ ‫ מכם מ‬. .. ‫ היו מבדילים‬.sI( .(2-1.95 ehT emeht si niaga repentance as a result of which the redemption would ensue (suggested by Is. 59.20, cp. above with regard to ER, c. 25.12). The sermon goes on to deal with the topic of Sabbath, leading down to the conclusion that the observance of the! latter is conducive to forgiveness of sins.4°° [ER{c.-26, deals with the Torah passage concerning ‘Amalek,

‎‫ עמלק‬sian, Ex. 17.8-16.

It is doubtful whether at some time

there began a new S.at-17.8, which would: only be possible for those who had the previdus one at 15:22 (No. 56b) or at 16.4 4596 In°§11 the argumeht with the Gentiles about the observance of the Sabbath and the use of the case of the Mafinah as evidence ‫)דרוי‬‎ ‫ 'ןמה‬PNY ‫ואר‬‎ naw.) are parallelito the story of R. ‘Akibah and Tinneius Rufus in the above Y topic. Also the phrase in §12 ‫תוצמה‬‎ ‫ איהש הלוקש דגנכ לכ‬corresponds to ‫איהש‬‎ ‎‫ כנגד כל התורה‬.erehtwpydn suhT eht smeti ni RE mees ot eb eht lacigol -noc tinuation of the Y homily in T, Ki Tissa, §33.

+ ‎"‫ שנ' אשרי אנוש יעשה זאת וגו‬,‫ הקב"ה מוחל "לו את כל עונותיו‬,‫וכל;שהוא משמר אותה‬ ‎‫ לו‬paW ‎‫ אל תקרא מחללו אלא‬,)'‫ ב‬,‫שומר שבת'מחללו (ישעיה נ"ו‬. eeS ,ERP .c ,81 ,dne and cp. the statement of R. Yoh. b. Nappa&ha (Sabb. 118b) which originally may have also been to our S:and H.

EXODUS:

SEDER 57

449

(No. 56c), because from 16.28, where 5 57 began, to 17.7 there are only 16 verses. Such a S would also make impossible the» next one to commence at 18.1 ‫)ורתי‬‎ ,‫ עמשיו‬infra No. 58). The Midrashic section may be really to the Torah reading on Purim (infra, Vol. II). However, it contains no allusion to Haman or Mordecai and Esther. ] SEDER 58 (13)

‫למשה‬

‫אלהים‬

‫‏‬yya

‫ יתרו כהן מדין חותן משה את כל אשר‬yor‫‏‬

'‫ולישראל עמו וגו‬, Ex. ‫‏‬.1.81 Haftarah: ‎‫ע ש ית י ודעו קרובים גבורתי‬ ‫ש מ ע ו רחוקים א שר‬, haiasI 33.13-22 (10 verses, so B41 and A470). C26, defective at beginning, contains 33.16-22; no doubt the extent of H was the same as in the other lists. There is a part of Yannai’s Kerobah to the present S (Zulay’s List, see now his ed., pp. 100+1), but the indication of initial v. of H is missing. The Piyyut in GS,

III, 143-4,4* to our 5 has in its first line ‫)קוח‬‎ ‫רו‬

‫בורק‬

yow

mn) an allusion to Is. 33.13.

H tallies with S verbally by means STRUCTURE

of the-italicized words.

OF HOMILIES

Y Sermon. Above (p. 372) attention was drawn to the feature of certain sections of ER to insert the Y¥ topic within instead of placing it in front as in Midr. Yel. In the present section, too, we can detect the Y theme

to our S, viz. in c. 27.5:

4% Altogether the group of compositions there (pp. 138-144) is to the consecutive TC Sedarim, Nos. 56, 56c, 57 and 58. Thus VI, 1 is not Yoser

to 7th day of Passover (as Dr. Davidson thinks) but to 5 56 which begins at Ex. 14.15, cited expressly there in 1. 2; likewise VI, 3: ‫'וכו‬‎ ‫תא בבל ימע המ הבשת‬

is to the same 5 ‫)ילא‬‎ ‫ קעצת‬mn), and further VI, 8: ‫ילא‬‎ ‫ ןמוא ןמוא‬pyxn ‫המ‬‎ ‎‫ לא אלמן‬yo ;aya ,IV 6-4 si ot 5 .065 ehT gnidaeh fo ,IV :7 ‎‫ובכן עד אנה ינאצוני‬ (Num. 14.11) is due to 8 scribal error and should read ‫הנא מאנתם‬‎ ‫ דע‬,‫ ןכבו‬the beginning of 5 57 (Ex. 16.28), as the conclusion (Il. 5-6) shows: ‫תווקלמ‬,‎ ‫ורעבנו‬

‎‫ שקולה כנגד כל המצות‬wan ‎‫ כי‬,)‫חַד ת‬ =‫ בחדוות (ב‬dnap ees( ,RE .6 .)21/52 VII is expressly headed by Ex. 16.29 (see above, p. 446). S 58.

nehT

Finally VIII is to

450

THE TRIENNIAL

CYCLE

‫ כמו שכתוב לעיל בפרשה זאת חוקת‬,‫‏ לא ילין גר‬anip ‫ הה"ד‬,‫ד"א וישמע יתרו‬ ‫ אלא‬,‫‏ לא ילין גר‬anip ‫ א"ר ברכיה כנגד מי אמר‬:'‫הפסח (היינו בפי"ט ד‬ ‫ שעתידין להיות אוכלין מלחם‬. . . ‫עתידים גרים להיות משרתים בביהמ"ק‬ ‫)‏ שמכאן ואילך‬na ‫ לפי שבנותיהן נישאות לכהונה וכו') | עד‬,‫הפנים‬ ‫ והלכה הבת ונשאת לכהן כשר‬,‫לא נמצא שם) גר שנשא בת ישראל והוליד בת‬ ‫ ונמצא הגר מבפנים‬,‫ ה"ז ראוי להיות כ"ג עומד ומקריב על גבי המזבח‬,‫וילדה בן‬ .‫ הוי בחוץ לא ילין גר‬,‫ובן לוי מבחוץ‬ This would tend to show that the Y sermon began as follows:

.‫ גר שנשא בת ישראל והוליד בת מה היא לכהונה‬:‫ ילמדנו רבינו‬.‫וישמע יתרו‬ ‫ וגר שנשא בת ישראל‬,‫‏ כשרה לכהונה‬ani ‫ ‏ ישראל שנשא גיורת‬:‫כך שנו רבותינו‬ .)'‫ ז‬af ‫‏‬prep "‫כשרה לכהונה (פ‬:‫בתף‬ The starting-point

‎‫לנו מוקדי עולם‬

is to be found

‫לנו אש אוכלה מי יגור‬

in the H v. (Is. 33.14):

‫מי יגור‬, nekat yllacitelimoh

as an allusion to ‫רג‬‎ with regard to the priesthood that ministered at the altar on which there was maintained a ‘devouring fire’ and ‘everlasting burnings’ (cp. Lev. 6.2 and 6). Some such homiletic thought suggested to the homilist his choice of the above Y theme. From the answer that a proselyte’s daughter from

wedlock

with

a Jewess

could

marry

a priest,

with

the

result that the former’s grandson would be able to officiate at the altar (cp. the phrase in ER, c. ‫בירקמו‬:27.5‎ ‫ירה הז יואר תויהל ג"כ דמוע‬

‎‫ גבי המזבח‬,)yb eht tsilimoh ylbaborp dedeecorp ot evaew ni eht Aggadah (as mentioned in ER, c. 19.4, to which reference is made here) commenting on ‫הלמשו‬‎ ond ‫ול‬‎ nnd ‫רג‬‎ ‫( בהואו‬Dt. 10.18) as referring to the showbread and the priestly garb ‫)םינפה‬‎ ond ‎‫(ובגדי כהונה‬. ehT suomaf yrots fo aliuqA gnissucsid eht drawer of a proselyte with R. Eli‘ezer .‫כ‬‎ Hyrcanus and R. Joshu‘a b. Hananyah respectively was added in illustration of this homily which

would

be reflected

by the

11 v.

(Is. 33.16)

‫םימורמ‬‎

‎'‫ לחמו נתן וגו‬. . . ‫ לחמו) ישכון‬ni eht gninaem ]0 ‎‫ הפנים‬.)dno

‫אוה‬

,yllaniF

there was a return to the initial v. of 5 (Ex. 18.1) that Jethro, on hearing what ‘‘God did to Moses and Israel, His people,’’ came to join Judaism, as is the trend of the Midrashic section here. Thus, we suggest, was the structure of the first portion of the Y sermon which was woven in a curtailed form into ER, c. 27.5.

To proceed now with the analysis of the other parts of the sermon. There is first the Pet. (ER, 6, 27.1, T, Yitro, §5) from

EXODUS:

SEDER 58

451

Prove, 27810) ‫יב‬/‫תהמ‬‎ Pap fovea ©. ‫'בוזעת‬:‎ ‫עהו ךיבא לא‬: ‫ךער‬::\ ‎‫ ר חוק‬hcihw seillat htiw eht laitini .v fo H .sI( :)31.33 ‎‫שמעו‬

‎‫קרובים‬

‫ודעוה‬..‫רה וק יםי‬,"

ehT hadaggA stsartnoc‘ eht -noc

duct of Ishmael and Esau towards Israel with that of Jethro; the latter came to join Israel ‫)קבדנו‬‎ ‫ורתי עמש ןחבשב לש לארשי אבו‬ ‎‫ יתרו‬you) ‎'‫ שנ‬,‫;מהם‬ ‫ ע‬ni :T dno ‎‫ בטובתן ונדבק‬.)woy erehT swollof ‎‫תת‬ ‫ ]סה‬.CRE( ,l.0,2.72 ?)08 morf 07 50:5 ‎:‫כבוד והכמים‬ pop ‎‫ ינחלו וכסילים מרים‬hcihw sah a tniop fo ,tcatnoc yb yaw of contrast, with ‫ןוכשי‬‎ ‫םימורמ‬ ‫( אוה‬Is. 33.16). The main point of the Aggadah is God’s desire to ‘bring near’ the proselyte who was hitherto ‘far’ from Judaism. There is woven in Jer. 23.23 (ER: ‫'נש‬‎ ‫קחרמ‬, ‫ל"צ( )יניאו אוה ינאש‬: ‫ברקמ ינא‬, ‫ ינאש‬NIT ‫ינא‬‎

‎‫ אני הוא שקרבתי ליתרו‬,‫ח וק‬

‫האלהי מ קר וב אני נאום ה' ולא אלהי מר‬

‎"‫ולא רחקתיו וכו‬, ees eht gnidaer ni ,T ,6§ desab no .hkeM ,ortiY c. 1, ed. Horov.-Rabin, p. 193) which v. is again reflected by

the ‫ותו‬‎ c.

27.3,

‫טום ויש‬ there

a dp

is a comment

al. Oe Dm on

Balaam’s

eae

remark

In BR

about

the

Kenites connected with Yitro ‫)ךבשומ‬‎ ‫רמוא ןתיא‬, ‫לבא ורתיל המ אוה‬ ‎‫) בס ל ע קנך‬wo ,hcihw ,oot si eud ot eht 11 .v .sI( :)61.33 ‎‫מצדות סל עים משבו‬. nI ,4§ ereht si decudortni .reJ :91.61 ‎'‫ יבואו מאפסי ארץ וגו‬no ‎‫אלליך‬...‫ומעוזי‬ ‫ ה' עוזי‬hcihw si yb way of contrast to the 11 v. (Is. 33.19( :‫'וגו‬‎ ‫ נ ו ע ז אל הארת‬oy .‫תא‬‎ There follows (§5) the homily on Job 31.32: ‫'וגו‬‎ ‫ץוחב אל ןילי רג‬ which contains the Y topic in a curtailed manner; here ‫רג‬‎ 8 its point of contact with ‫רוגי‬‎ in Is. 33.14, as pointed out above (p. 450).

‎‫בי חעת‬

In §6 there are cited

Prov.

19.25: ‫םירעי‬‎ ‫הכת יתפו‬

‫ץל‬

sea ‎.‫ המב והוכיח‬12 .211\‫הענמש )ל שיהכם! פתי עבהשכיל‬

‎‫;חכם יקח דעת‬ ‫ ל‬eht dnoces .v si ylno yraidisbus ‎)‫ (וכן הוא אומר‬dna is missing in the parallels, TB, %3, and T, §3, middle, but the first v. is again by contrast to Is. 33.19: ‫הניב‬‎ 7°; yet even the second v. by means of ‫תעד‬‎ (and likewise the first) would tally with ‫וע‬‎ ‫ דו‬in Is. 33.13. Finally, there is the comment

(§7) on Koh. 11.1: ‫"וג‬‎ ‫םימ‬

‫ חלש ל חהךמ לע ינפ‬which tallies

with Is. 33.16: ‫םינמאנ‬‎ ‫ ח ומ ןתנ ןימימ‬.‫ ל‬Thus this whole sermon can be correlated with the regular H to our S as found in the Genizah lists.

However, in §9 there is introduced as a heading Jer. 2.4 and on it are based a number of Petihtot. This item again

452

THE TRIENNIAL

resembles

the structure of AB,

CYCLE

as noticed several

times before,

in positing at the head of the chapter, designated Nebiim, the initial v. of a H different from the one with which are to be correlated'the homilies in the chapter headed Torah. 6 Jer. ‫'וגו‬:2.4‎ ‫ מ'ש ע ו רבד 'ה‬would tally verbally with the initial v. of .‫ורתי‬:5‎ ‫ עמ‬.‫ שיו‬Such a H would have comprised 2:4-11+ 4.1—2. (10 verses, see infra, Vol. 11, with regard to the 2nd H of the

so-called

‫אתונערופד‬‎

.(‫'ג‬

Now

in connection

with

Jer.

2.4

there is a comment on Prov. 6.1-5 which has nothing to do with ‘the case of Jethro but rather with the acceptance by Israel of the Torah at Sinai. Also a verbal contact with such a H from Jer. could only be established somewhat by means of ‫תשקונ‬‎

‎‫פיך‬

‫באמרי‬

‫פיך נלכדת‬

‫בא מרי‬

.vorP( )2.6 sa

derapmoc ot

‎'‫ ולא א מר ו איה ה' וגו‬ni .reJ 6.2 .pc( osla .v .)8 ehT rehto meti on Jer. 2.4 ‫ה‬‎ 727 ‫ א"ד( ועמש‬does not introduce a Pet. v. but a parable that again deals with yown ‫השענ‬‎ at the giving of the Law. Only the third item, connecting Is. 55.3: ‫םכשפנ‬‎ ‫ וע יחתו‬Dw with Jer. 2.4: ‫ה‬‎ ‫ וע רבד‬,‫ מש‬leads down to Jethro who heard of God’s deeds and decided to join His rekgion (731 ‫העימש‬‎ ‫י"עש‬ ‎‫(לחיים ונתגייר‬. tI dluow suht raeppa taht ,RE .6 ,9.72 rehtar emanates

from

a’ Pesikta

to ‫'ה‬‎ ‫רבד‬

,‫ועמש‬

viz. the

so-called

H

‎‫ב' דפורענותא‬, dna esuaceb fo eht noisulla ot orhteJ ta sti ,dne ti was attached here to the section dealing with our S. A H such as Jer. 2.4 ff. is certainly unusual for an ordinary TC Seder which as a rule had a prophetic lection of ‘Consolation of Israel’ ‎)‫(נחמתא‬. Only for the 3 Sabbaths between Tammuz 17 30 Ab 9 would such a H be in order. It should be pointed out that a variant of the comments here on Prov. 6.1-5 is given in Midr. Ps. 8 (ed. Buber, pp. 76-77). Now one item there is also cited in YSH as from PR although it is not in our version (see Buber’s note

32, and his ‫אובמ‬‎ to PRK,

XXIII,

note

22, where

several

other such missing passages are listed). Hence ER, c. 27.9, may also belong to a version of PR different from ours.4” In TB, Yitro, §$1—6, the section is quite unlike that of ER, 6. 27.1-7. First there 18 the Pet. from Koh. 8.10: ‫יתיאר‬‎ 752) 4 R.

David

Lurya’s

remark

as

to

the

shortening

here:

‫תשרפב‬‎

‫ש"מכ‬

‫ בבראשית רבה‬iw ‫‏‬ees( ‫חדושי הרד"ל‬, ‫‏‬eton 62): ‫ משמע שכאן‬,"‫בב"ר‬, ‫‏‬dwp ‫ומה שכתוב כאן‬ ‫ אוה ליה מ ונד‬is unintelligible to me.‫‏‬

EXODUS:

SEDER 58

453

‫ םירובק ואבו םוקממו שודק וכלהי 'וגו‬,‫ םיעשר‬applied to proselytes and‫‏‬ leading, down

to Jethro;

the point of contact

seems

to be in‫‏‬

‫ וכלהי‬as compared to‫ תוקדצ ‏‬7417 (Is. 33.15) which v. too was‫‏‬ homiletically linked up with converts to Judaism (cp. above,‫‏‬ p. 450, with regard to the whole Y passage). The next Pet.‫‏‬

(%2) is from Cant.‫ ‏‬:1.3 ‫ ךובהא‬moby...‫ ; חירל ךינמש םיבוט ‏‬since‫‏‬ ‫ תומלע‬is taken as‫( תומלוע ‏‬cp. Buber’s note 9), there would be a‫‏‬ verbal connection with‫ ידקומ לוע ם ‏‬in Is. 33.14. Then there is‫‏‬ introduced (§3, beginning, cp. §4, end) Prov. 19.25 which has‫‏‬ been correlated with H above (p. 451). In §6 there is a sort of‫‏‬

‫‏‬:noitarorep ‫וכשהקב"ה עשה נסים לישראל הם מקלפים אותו ואומות העולם‬ ‫ שנ' יודוך ה' כל מלכי ארץ כי ש מ עו אמרי פיך (תהלים‬,‫מקלסים אותו‬ ‫ 'ד‬.(‫ח"לק‬, The last v. thus tallies with the initial one of H:‫‏‬ ‫ מ ע ו םיקוחר רשא יתישע ועדו םיבורק יתרובג‬.‫ ש‬This peroration is‫‏‬ developed in connection with Ex. 18.27 being evidently regarded‫‏‬ as the end of the present S, but in the Genizah lists the latter‫‏‬ concluded at 19.5 with the next S beginning at 19.6 (see infra,‫‏‬ sub No. 59). T, Yitro, §§1-3, resembles TB, but §§5-6 are‫‏‬ like ER, c. 27.1-2.

We

sections.

no peroration

Ms.

However,

(infra,

thus have there a combination

11. pt., 237-38)

is preserved

there is given

in T.

of both‫‏‬

In JTS‫‏‬

first the Pet.

from‫‏‬

Prov. 3.35 (above, p. 451), and then a new one from Job 9.10:‫‏‬ ‫ תואלפנו דע ןיא רפסמ‬apn ps‫תולודג דע ‏‬

‫ ע שו ה‬which v. is reflected‫‏‬

by the initial verse of both 5 and H. The peroration in con-‫‏‬ noitcen htiw .xE 72.81 si ralimis ot eht eno ni ‫‏‬:BT ‫כך כשהקב"ה‬ ‫‏‬wv

‫יודוך‬

"‫אומר‬

‫דוהי‬

‫שכן‬

‫‏‬sn

‫הן משבתין‬

‫עבמן‬

‫הגוים‬

,‫לישראל‬

‫נסים‬

‫עושה‬

‫כל מלכי ארץ‬. SEDER 588 (13a)

‫‏ הזה באו מדבר סיני‬aro ‫חודש השלישי לצאת בני ישראל מארץ מצרים‬,‫ב‬ ‫שר‬,

51

The Midrashic sections to Ex. 19-20 present a number of‫‏‬ difficulties as to the sequence of the Sedarim. The next regular‫‏‬ S begins at 19.6 (infra, No. 59), followed by the S commencing‫‏‬ at‫ ‏‬21.1 ‫ )םיטפשמה‬,‫ הלאו‬No. 60). The latter was generally recog-‫‏‬ nized, but the former does not seem to have been so, since there‫‏‬ are no homilies to it in TB, T, or ER. On the other hand, these‫‏‬

454

THE TRIENNIAL

CYCLE

Midrashim have sections to 19.1; thus TB, §§7-13 (with a peroration at the end), T, §§8-10, but ER, c. 28.1, seems to have begun at 19.3 ‫)םיהלאה‬‎ ‫ השמו הלע לא‬,see infra, p. 458). The next section in TB, §§14-17, is to 20.2 ‫)ךיהלא‬‎ ‫ יכנא( 'ה‬,see also T, §§16-17, and ER, c. 29, but a variant custom was to commence the lection with 20.1 ‫)םיהלא‬‎ (‫ רבדיו‬,as is evident from T, §§11-15 (note the ‫ל‬‎ topic in §14, as against the one to ‫'ה‬‎ ‫יכנא‬ ‎‫ אלהיך‬in §16), cp. also ER, 6. 28.4-6. The question arises as to whether in earlier times there were not Sedarim at 19.1 (listed

here as No. 58a) and at 20.1 or 20.2 respectively (listed here as No. 59a and 59b). The matter becomes more complicated by reason of the usage to read Ex. 19-20 on Pentecost. According to M. Meg. 3.5 the Torah reading on this Festival was ‫העבש‬‎ ‎‫( שבועות‬Deut. 16.9 ff.), but the Tos. 4(3).5 has already the variant custom

to read instead Ex. 19.1 ff. ‫תועובש‬,)‎ ‫תרצעב העבש‬

‎‫אחרים אומרים בחודש השלישי‬, .pc osla .reY .geM ,111 :b47 ‎‫ובעצרת‬ ‎‫ אית תניי תני בחודש השלישי‬,‫(שבעה שבועות‬. ehT .raB ni ilbaB .geM 318 is still fuller: ‫םירמוא‬‎ ‫קוקבחב םירחא‬, ‫תועובש ןיריטפמו‬, ‫תרצעב העבש‬

‎‫ ומפטירין במרכבה‬,‫בחודש השלישי‬. times the second

custom

erehT si

prevailed

ecnedive taht ni retal

in Palestine

(see infra, Vol.

II, sub Pentecost). This is probably the reason why the regular TC S began at 19.6 (No. 59) so as not to confuse it with 19.1 where the Shabu‘ot reading started. But according to the first custom,

the homilies

to Ex.

19-20

would

be to TC

Sedarim,

and these have to be analyzed in conformity with our procedure of investigation. If the Shabu‘ot reading comprised Ex. 19-20, why should there be, as in TB, sermons with separate perorations to Ex. 19.1 and 20.2 respectively? And likewise PRK, c. 12, has one sermon +0 ‫ישילשה‬‎ ‫( שדוחב‬note the peroration in ed. Buber,

107b, bottom)

and

another

one

to ‫ךיהלא‬‎ ‫יכנא 'ה‬

)00

where the second peroration is given). The whole Piska (from 105a) is practically the same as the sections in TB, §$7-13 and

§§14-17.

Were

these sermons

originally to the Sedarim

Nos.

58a and 59b and subsequently were shifted to the Pesikta, or was the procedure the reverse, viz. they were originally meant for Shabu‘ot and subsequently found their place in the Midrashim to the Torah?

That this Piska, at least the earlier part

(from 100b to 105a), was meant for Shabu‘ot is apparent from

EXODUS:

the remark )1018(: ‎‫ עומדין‬ons

‫תא‬‎

SEDER 58a

‫ןירוק‬

‎‫ מעלה עליכם כאלו‬oo

‫ויה‬ ‎‫שנה‬

455

‫ינב‬, ‫לארשיל‬: ‫רמא ה"בקה‬ aoS

‎‫הזאת‬

‫הפרשה‬

‎‫ בחודש השלישי לצאת בני ישראל‬,‫ אימתי‬,‫לפני הר סיני ומקבלין את התורה‬. This clearly refers to the annual reading on Pentecost, because according to TC this Parashah was read only once every three years. But this portion is missing in TB, and the question still remains whether the part in PRK (from 105a and onwards), which corresponds to TB, did not belong to the sermons on the above TC Sedarim and was tacked on by the redactors to the Piska, c. 12 (100b—105a).

There

is also a Piska, c. 11, on ‫רשע‬‎

‎‫תעשר‬,Dt. 14.22 ff., supposed to be the larger reading on Shabu‘ot leading down to ‫תועובש‬‎ ‫ העבש‬mentioned in the Mishnah. This will be discussed farther on, Vol. II, in connection with this

Festival, where also the sections in PR, cps. 20-25 (ed. Friedm., 94b-128b), will be analyzed. Here our concern are the possible dM Sedarina av Exe 910( Nos 58a)-and at-20;2>(No759b)e And according to T the latter S had a variant by beginning at 20.1 (No. 59a). There are different Y topics to 19.1, 20.1 and 20.2, respectively

(infra, pp. 456, 460, 462 and 465).

If there was

a

continuous reading on Shabu‘ot from 19.1 to 6. 20, end, why should there have been Y questions and answers at 3 different places instead of one only at the beginning of the Torah lection, viz. at 19.1? This again tends to show that we have to assume here former TC Sedarim that were later on discarded by reason of the prevalence of the custom to read Ex. 19-20 on Shabu ‘ot, hence the regular S was only at 19.6 followed by the one at 21.1. The analysis of the homilies also reveals underlying Haftarot different from those on Shabu‘ot, viz. Hab. 3 or Ezek. 1 respectively. But this very uncertainty as to whether the particular homily was meant for this Festival or for the TC S, and

hence presupposing different underlying Haftarot, necessitates much caution in arriving at conclusions. Anyhow, only this procedure leads to some clarification of the structure of the Midrashic sections involved.4% 43 Theodor (M.G.W.J., XXXV [1886], 259-261) only dealt with the external structure, viz. the beginnings and the conclusions, having been unaware of the role played by the Haftarot on the choice of the Petihtot and often on the whole trend of the homilies. He did not consider at all the prob-

456

THE TRIENNIAL

STRUCTURE

CYCLE

OF HOMILIES

We commence first to deal with S 58a (Ex. 19.1). As the H to be correlated becomes more manifest by means of the Y topic available to this S, this topic is to be considered at the start.

Y Sermon. ‫‏‬wW

‫כך‬

.‫בשבת‬

T, Yitro, §8: ‫לרפאותו‬

‫מהו‬

‫בפיו‬

‫החושש‬

7371

‫ילמדנו‬

.‫השלישי‬

‫בחודש‬

‫‏‬ppp ‫‏ של רפואה בשבת מפני‬po ‫ ‏ החושש בפיו מטילין לו לתוך פיו‬:‫רבותינו‬ van ‫‏‬yoy ‫ חלל‬:‫"י שאמרה תורה‬,‫‏ נפשות דוחה את השבת‬pap ‫ וכל‬,‫נפשות‬ ."‫וכו‬

,‫הרבה‬

‫שבתות‬

‫שישמור‬

‫כדי‬

‫אחת‬

From the point of healing the interior of one’s mouth,‘ the homilist develops the theme of the Torah as a cure for the ailings of the whole body. At the giving of the Law all Jews, afflicted in their bodies as a result of the hard labor in Egypt, were healed by the ministering angels. ‘‘And all the people saw the lightnings’” (Ex. 20.18), is evidence for there not being among them any blind; they said ‘‘we shall do and hear’ (Ex. 24.7), ergo there were none among them of mutilated hands or being deaf; ‘‘and they stood at the bottom of the mount” (Ex. 19.17), hence

there were

no lame

among

them.

Thus

God

re-

newed Israel physically, and accordingly in the initial v. of S (Ex. 19.1) there is employed the expression ‫שדוחב‬‎ (instead of lem raised

here as to whether

the sections belonged

to TC

or to Shabu ‘ot,

and strangely enough he omitted altogether the part on Ex. 20.1 ‫)םיהלא‬‎ (‫רבדיו‬ to which there is a Y topic. See, however, his general remarks, ibid. XXXIV (1885), 360-61. 44 Up to here in M. Yoma 8.6 ‫)'וכו‬‎ ‫ דועו( רמא 'ר איתמ ןב שרח‬,where the reading is ‫ונורגב‬‎ ,‫ ששוחה‬but in Babli 84a the reading is as here: ‫איתמ‬‎ ‫ןאמכ יברכ‬, ‎‫ ראמר החושש בפיו‬,‫ חרש‬.ay oslA .sM hcinuM sdaer ‎‫ בפיו‬ni eht hanhsiM ees( ,’0 Yoma, p. 274, and note 5 there). Cp. further GS, I, 469, No. 43 (where for ‎‫ ס"ד‬read 7"5), 46 The law is defined according to R. Yoh. b. Nappaha: ‫הפשה‬‎ ‫לכ אוהש ןמ‬ ‎‫ולפנים דוחה את השבת ומרפאים אותו בשבת‬. nI .reY .bbaS VIX )d41( dna .A‘ .Z II (40d) the law is first stated

in the name

of R. Abba

b. Zabda

as here, and

then modified to apply only to the interior of the larynx ‫)ללחה‬‎ ‫לכ אוהש ןמ‬ ‎‫;ולפנים מרפאין אותו‬ ( siht dluow eb erom ni ecnadrocca htiw eht gnidaer ‎‫החושש‬ ‎‫ ;בגרונו‬,revewoh morf eht yrots fo .R ,nanahoY ohw dereffus morf ‎‫ציפדונה‬ ues Preuss, Bibl.-talmud. Medizin, 196-7), it is inferred as above ‫)הפשה‬‎ ‫ןמ‬

‎‫(ולפנים‬.

EXODUS:

SEDER 58a

(‫ חריב‬to denote this renewal‫ ‏‬3%.(‫)שודח‬ the first portion of the Y sermon.‫‏‬ It seems

to me

‎'‫מ ד ב ר וציה וגו‬

457

Herewith

that the underlying

is concluded‫‏‬

H began at Is. 35.1:

‫ישושום‬, suht gniyllat pr*htiw ‎‫ מ ד ב ר‬ni .xE ,1.91

It extended to v. 10 with which v. there commences a new Seder in Isaiah (thus 10 verses). In 35.2: ‫רדה‬‎ ‫ דובכ 'ה‬INT ‫המה‬‎ ‎‫ אלהינו‬there was found an allusion to the glorious phenomena at Sinai. Now the theme of healing one’s ailment in the mouth cavity, which impeded one’s speech, had its starting-point in ‎‫אלם‬ ‫לשון‬ ‫ותרן‬ .)6.53( rehtegotlA eht elohw hadaggA about the healing of the Jews, broken in body from the Egyptian bondage, prior to their receiving the Torah, has been suggested by verses 3, 5—6; the latter 2 verses are expressly woven

into the

homily as preserved in PRK (see note 466). On the basis of this H we can proceed to analyze the other parts of the sermon. The Pet. in T, §9, from Prov. 2.7: ‫ןופצי‬‎

‎‫ לישרים תושיה מנן ל הול כי תום‬sah sti labrev tcatnoc htiw ‎‫ה ולך‬ ‎‫ דרך‬dna ‎‫ והל כו גאולים‬.sI( ;)9-8.53 eht niam tniop fo eht Aggadah here is as to why the Torah was given to ‘the generation of the wilderness’ (12797 ,(‫רוד‬‎ thus alluding to the tally 64 nI eht

‫‏‬egassap

‫שר‬

‫לירח‬

‫קרא‬

,‫בר סימון הואיל וחדשן הקב"ה‬

‫ בחודש השלישי‬,‫ שקרינו) בענין‬:‫מנין ממה שקראו (יותר נכון‬ ‫שדוחה‬

,‫ה ח וד ש‬,

(in the first 2 editions‫ רש( שודחה ‏‬is evidently corrupt.

‫ר' יהודה‬

‫אמר‬

eht ‫‏‬esarhp ‫שר‬ Probably read‫‏‬

‫ חריל ב ַש ם שדוחה‬,‫ ארק‬viz. instead of‫ חריב ישילשה ‏‬we have‫ שדוחב ישילשה ‏‬to denote‫‏‬ ,‫ שודח‬renewal.

The same passage is given in a fuller form in TB, §12, in the‫‏‬ name of R. Judah Hallevi b. Shalom (PRK, c. 12, 1060: R. Judah b.‫סימא ‏‬ si ralimis ‫‏‬ot ‫ סימון‬ni ,T tub ees ,T ,01§ ‫‏‬:)dne ‫ כמו שהוא‬,‫אינו אומר בירח השלישי‬

‫שלום‬ ‫ריפא‬ ‫רואים‬ ,‫שלם‬ )‫בכם‬

'‫ א"ר יהודה הלוי בר‬,‫ אלא בחודש השלישי‬,‫ בירח האיתנים‬,‫ בירח בול‬,‫ בירח זיו‬:‫אומר‬ ,‫ מה עשה הקב"ה‬. . . ‫ למה"ד‬.‫ ח יד וש דברים אני עושה ומחדש אתכם‬:‫‏ הקב"ה‬dno ‫אמר‬ ‫ שנ' וכל העם‬,‫ מי שהיה סומא היה רואה‬,‫ ומנין שריפא אותם‬,‫אותן ונתן להם את התורה‬ ‫ ומי שהיה חיגר נעשה‬,‫ שנ' כל אשר דבר ה' נעשה ונשמע‬,‫ ומי שהיה חרש נעשה שומע‬,'‫וגו‬ ‫ אני מחדש‬:‫ הוי חידוש דברים אחדש בכם (בפסדר"כ‬,‫שנ' ויתיצבו בתחתית ההר‬. In‫‏‬

PRK,

,8701 there follows afterwards a passage which weaves in the 11 to our S,‫‏‬

sa nwohs evoba ni eht ‫‏‬:txet ‫ מה לע"ל אז תפקחנה עיני‬,‫ועושה בכם מעין דוגמת העוה"ב‬ ‫ אף‬,)‫ אף הכא וכל העם רואים; מה לע"ל ואזני חרשים תפתחנה (שם‬,)'‫ ה‬,‫עורים (ישעיה ל"ה‬ ‫ אף הכא ויוצא משה‬,)'‫ ו‬,‫הכא כל אשר דבר ה' נעשה ונשמע; מה לע"ל אז ידלג כאיל פסח (שם‬ ‫ אף הכא ויענו‬,)‫‏ אלם (שם‬dwp ‫‏ המחנה ויתיצבו וגו'; מה לע"ל ותרון‬oy ‫את העם לקראת האלהים‬ ‫ט"י )'ח‬, (‫ םעה וידחי ורמאיו תומש‬.‫( לכ‬In‫ ףסוי ‏‬py to T, §8, there is a curious mistake:‫‏‬

‫וארקו רש שדוחה‬

‫ויז‬

‫שדוחב אלא תורוהל שדיחש םתוא חריב‬, ‫ ביתכ‬,‫ המלו‬but‫ ויז ‏‬is not‫‏‬

the third month but the second one, Iyyar, 1. K. 6.1!)‫‏‬

458

THE TRIENNIAL

CYCLE

of the initial verses of S and H by means of 137. The next Pet. (T, §10, TB, §§7-8, PRK, 105a) is from Prov. 22.20: ‫אלה‬‎

‎‫במועצות ודעת‬

wwo d ‎‫;תבתי לך‬ ‫ כ‬ni redro ot dnif eht noitalerroc htiw

H, it is necessary

‎‫ לשולחיך‬nos

to include

also the next v. in Prov.

‎‫אמת להשיב א מרים‬

(21):

‫להודיעך קושט א מרי‬, suht -noc

necting with Is. 35.4: ‫בל‬‎ ‫ מ ר ו ירהמנל‬.‫ א‬No more of the sermon is preserved in T, but in TB, §9, PRK, 105b, a further Pet. is introduced, viz. Prov. 3.17:

‫היתוביתנ‬‎

‫יכרד םעונ לכו‬

‎‫ שלום‬which is reflected by the 11 v. (Is. 35.8):

‫לו‬‎ ‫סמ ל‬

‫היכרד‬

‫היהו םש‬

‎‫! לה "וג‬paN ‎‫ הקודשי‬.‫ שדריר די ודרך‬ereh swollof l)GB ,019 CIRP 105b-106a) the comment on Koh. 10.18: ‫הרקמה‬‎ ‫םיתלצעב ךמי‬ ‎‫ידלוף הבית‬ ‫ידים‬ ‫ וב שפלות‬hcihw nac eb detalerroc htiw ‎‫ חוקר "יד םיריפ ית‬ss )6.56 1101 00 sereht woven in Prov. 14.10: ‫'וגו‬‎ wp) ‫תרמ‬‎ ‫ ל ב עדוי‬which can be con-

nected with ‫ב‬‎ ‫ ירהמנל ל‬in Is. 35.4. The Aggadah on healing of the Jews from their physical blemishes (TB, §12, PRK, 1065-1078( is clearly due to the allusion of the 11 (Is. 35.5-6( which is cited expressly in PRK (see note 466). Finally, there is the peroration (TB, $13, end, PRK, 107a) that in the future all Israel will learn the Torah and not forget it (citing Jer. 31.32: ‫הנבתכא‬‎ ‫ לעו( ל םב‬and that great peace will reign among them (citing Is. 54.13). The former v. has its point of contact

with Is. 35.4: ‫וא‬‎ ‫ ורמא ירהמנל ל ב וקזח לא ת רי‬whereas as regards Is. 54.13 the following v. (14): ‫אל‬‎ ‫הקדצב יננוכת יקחר קשועמ יכ‬ ‎"‫וגו‬

‫ תיר אי‬sah ot eb dedulcni gnitelpmoc eht yllat htiw .H The above analysis has clearly established the validity of the assumption of a former TC S at Ex. 19.1, with its corresponding 11 from Is. 35.1-10, and has also proved that the sermon in PRK, 1058-1078, emanated from the Midr. on the Pentateuch; as regards the earlier portion )1000-1058( see infra, Vol. II, sub Shabu‘ot, and as regards the section on ‫יכנא‬‎ )1078110b) see infra, p. 468, to S 59b. In ER, c. 28, there is no section to our present S; there is only one

Pet. to ‫םיהלאה‬‎ ‫לא‬

‫ל ה‬y

awn,

Ex.

19.3, viz. from

Ps.

68.19: ‫'וגו‬‎ ‫ יבש‬maw ‫םורמל‬‎ n> ‫ל‬‎ .‫ ע‬There is little to warrant the assumption that we have here a shifting of the S from 19.1 to 19.3. Rather in §$1-3 there are homiletic comments on 19.3 ff.; cp. also Mekh., Bahodesh, c. 2 (ed. Horov.-Rabin, p. 207),

EXODUS:

SEDER 58a

459

which begins with 19.3 ff., and indeed the comment on ‫רמאת‬‎ ‫הכ‬ ‎'‫וכו‬

‫ אלו הנשים‬,‫יעקב‬

bam ni

,RE .0 ,2.82

setaname

morf

.hkeM

The section in JTS Ms. (infra, H. pt., p. 239 ff.) is apparently to Shabu‘ot, but it contains a part of the above sermon to 5 58a; thus there is one item beginning: ‫יניע‬‎ ‫ביתכ זא הנחקפת‬

‎‫ אמרו חכמים ז"ל כשעמדו ישראל על הר פיני לא‬.)'‫ ה‬,‫עורים (ישעיה ל"ה‬ ‎‫אף לע"ל‬. . . ‫היו בהן לא סומין ולא חרשים ולא אילמים ולא חיגרים ברגליהם‬

‎.‫כשיבוא משיח לא יהיו בישראל לא סומין ולא חרשין ולא אילמים ולא חיגרין‬ ‎)'‫ ו‬,‫ (שם‬pom ‎‫ אז ידלג כאיל‬,'‫ עורים וגמ‬yro ‎‫אז תפקחנה‬. esehT sesrev are from the above 11, Is. 35.1-10. There is further there a

peroration which would fit in well with this H (see ibid., p. 244, note 892). However, the notes, a. l.

for a further analysis of this section, see

SEDER 59 (14)

‫ שודק הלא םירבדה רשא רבדת לא‬in‫םינהכ ‏‬

‫ יל תכלממ‬yon

ons)‫‏‬

‫ לארשי‬a, Ex. 19.6.‫‏‬ Haftarah: ‎'‫ה' תקראו ומשרתי אלהינו יאמר לכם וגו‬ ‫כהני‬ ‫(ואתם‬, Isaiah 61.6-62.4 (10 verses, so A 470(. In B 41 the H is listed as extending only to (7 (‫ע‬‎ 61.10 ‫ )שישא‬ww), hence 5 verses. Here again we have to assume that by ‫שישא‬‎ ww the copyist meant a group of verses since this verse formed the beginning of a wellknown separate 11 of the so-called ‫אתמחנד‬‎ ‫( 'ז‬see especially above, p. 161, and cp. also pp. 60, 85, 125, and 422-3). Hence in B 41 the H too was as in A 470, or perhaps it extended to 62.5 (11 verses) as infra, p. 502, to 5 66. C 13 and 26 commence also with 61.6, but the end is missing. There is the beginning of Yannai’s Kerobah to the present S (Zulay’s List, see now his ed., pp. 102-3), but the indication of the initial v. of H is not preserved. Neither TB, T, nor ER, have any section 60 5 59 which shows that the shifting of the S from Ex. 19.1 to 19.6 is of later origin, due to the acceptance of the custom to have the Torah lection on Shabu‘ot commence at the former v., and hence, in order to avoid confusion, the S was transferred to 19.6 (cp. above,

p. 453 ff.). In JTS Ms. (infra, H. pt., p. 241) the section to our 5 begins: ‫וארקת‬‎ ‫ םתאו ינהכ י"'י‬,‫ ה"שז‬thus citing the initial v. of H,

460

THE TRIENNIAL

CYCLE

but unfortunately the homily itself is not was such. Altogether it is doubtful whether is meant and not rather the continuation of that commenced with Ex. 19.1 (see above,

given, if there ever there a new section the one to Shabu ‘ot p. 459).

SEDER 59a (14a)

‫וידבר אלהים את כל הדברים האלה לאמר‬, Ex. ‫‏‬.1.02 As pointed out above (p. 453 ff.), the Midrashic

sections indicate Sedarim that began at 20.1 and at 20.2 respectively. It is difficult to explain this variance in custom. It may be that the consideration of the fact that the Ten Commandments actually began with 20.2 caused the shifting of the S from 20.1. In either case this S could follow immediately after the previous one at 19.1 (No. 58a) and even after the ‘regular’ one at 19.6 (No. 59), if there was such a usage of inserting an additional Torah pericope between Nos. 59 and 60 ‫)םיטפשמה‬‎ ,‫ הלאו‬Ex. 21.1), since in Palestine Ex. 19.9 was split up into 3 verses and accordingly from 19.6 to 19.25 there were 22 verses. Thus either 20.1 or 20.2 could form the commencement of a new S. We deal first with the S whose initial v. was 20.1 (listed here as No. 59a) and then with the one starting at 20.2 (listed here as No. 59b). STRUCTURE

Y Sermon.

OF HOMILIES

There are 2 topics which presuppose 2 different

Haftarotéto this;S,

The first isin 1, Vitro, $14:

‫ כך שו‬.‫ כמה דברים שכרן לעולם הבא‬:‫ ילמדנו רבינו‬.‫וידבר אלהים‬ :‫ אלו דברים שאדם אוכל פירותיהן בעוה"ז והקרן קיימת לו לעוה"ב‬:‫רבותינו‬ ,‫‏ אדם לחבירו‬ap ‫ והבאת שלום‬,‫ וגמילות חסדים‬,‫(אלו הן)"י כבוד אב ואם‬ ‫( פאה א ואי וכה‬D)‫ כולם ‏‬WMD‫ ‏‬.‫ תוהה‬Ten‫‏‬ a64 .ddiK

,a03

mottob

.pc(

.deN

,883 ‫‏‬:)pot

‫אדא‬

‫בר‬

‫אחא‬

‫רב‬

‫אתא‬

‫דכי‬

‫ במערבא פסקי ליה להאי קרא לתלתא פסוקי ויאמר ה' אל משה הנה אנכי בא אליך בעב‬:‫אמר‬ .‫ןנעה‬

About this passage cp. Blau, JOR, IX, 142-3.‫‏‬ 467 Redundant;

missing in M. Peah

1.1 and in YHM

to Habakkuk

Greenup, p. 40) where our homily is cited as Yel., viz. from T, §14. the same Y topic see infra, p. 545.

(ed.

About

EXODUS:

SEDER 59a

461

From the last item, viz. that the study of the Torah is equivalent to all the other good actions enumerated

in this Mishnah,

the

homilist proceeds to emphasize the importance of the Torah for the sake of which the world was created (weaving in Is. 51.16: ‎'‫) ארץ ונו‬dom ‎‫ לנטוע שמים‬. . . ‫(ואשים ד בר י בפיך‬. ehT haroT saw offered to the other nations, who refused to accept it; thereupon God was about to undo the world, but, with Israel’s acceptance of the Law, His creation was re-established ‫)םלועה‬‎ (‫בשייתנ‬% There follows ‫םיהלא‬‎ ‫ רבדיו‬,‫ ךכיפל‬but the connection with the preceding is not clear; evidently there is here a lacuna‘ which indicated the further development of the homily, leading down to the initial v. of our S ‫)םיהלא‬‎ (‫ רבדיו‬and thereby completing the first portion of the Y sermon. Perhaps the homilist compared the creation of the world by means of God’s word (cp. Ps. 33.6: ‫"וגו‬‎ ‫םימש ושענ‬ ‘A 12373) to ‘the words’ of the Ten Commandments (Ex. 20.1), hence the ending ‫ר‬:1676‎ ‫ךכיפל ו די ב‬ [1] .‫םיהלא‬‎ Indeed JTS Ms. (infra, 11. pt., p. 242) has the following comment: ‫לא‬‎ ‫ותרות 'נש דריו השמ‬, ‫השמ עימשהו ה"בקה‬, ‫דריו‬

‎,)'‫ א‬,'‫ כ‬,‫ וידבר אלהים וגו' (שם‬,‫ ומה כתיב אחריו‬,)‫ כ"ה‬,‫העם וגו' (שמות י"ט‬ ‎‫ ללמדך שיום מתן תורה כיום שנברא‬,)'‫ ג‬,'‫ויאמר אלהים יהי אור (בראשית א‬ ‎)'‫ ו‬,‫ שנ' בדבר י'י וגו' (תהלים ל"נ‬,‫ שלא נברא אלא בדבור‬,‫ העולם‬.pc( ,RG 0/2, 601.1 600.,.0,

19);

What was the underlying H of this Y topic? One would be inclined to suggest Is. 42.16: ‫הלא‬‎ ... ‫ ךרדב‬omy ‫יתכלוהו‬‎

onary ‫אלו‬‎ ‫םיתישע‬

‫םי‬

‎‫ האלה‬in Ex. 20.1.

‎‫בתורתו‬

‫ ד רב‬,‫ ה‬thus tallying with

‫םירברדה‬‎

‫לכ‬

Such a 11 probably extended to v. 24 ‫)אלו‬‎

‫(שמעו‬+-01.34 )‫(כי אני הוא לפני לא נוצר אל ואחרי לא יהיה‬

thus 10 verses.

The final v. would offer a point of contact with

Ex. 20.3 ‫)םירחא‬‎ ‫ אל( היהי ךל םיהלא‬,and Is. 42.17 ‫)לספב‬‎ (‫םיחטובה‬ would correspond to Ex. 20.4 (‘In ‫לספ‬‎ ‫ השעת ךל‬xb). Now in 42.16 we have the phrase ‫םירבדה‬‎ ‫ הלא‬and in 42.21 we read ‫'ה‬‎

‎‫וויאדיר‬

‫ למען צדקו יגדיל תורה‬,nay ecneh eht Y

the meritorious

deeds

‫)םירב‬‎ ‫ד‬

198)

emeht gninrecnoc

profitable in this world

46 The same Aggadah on Hab. 3.6: ‫"וגו‬‎ ‫ דמע דדומיו ץרא‬is also found in T, Shemini, §6, and, in a better version, in TB, $10: ‫שקבש‬‎ ‫ץרא‬, ‫א'ד דמע דדומיו‬

‎'‫להחזיר את העולם למדידות מימיו וכו‬. 499 The suggestion in GS, matters. See above in text.

I, 470, No. 44, does not seem

to me

to help

462

THE TRIENNIAL

CYCLE

and in the future one and the emphasis on the importance of the study of the Torah. The further parts of this Y sermon are difficult to ascertain. As regards T, §15, see infra, p. 464. The item in T, §11, ER, c. 28.6, deals with the prophets whose messages were supposed to have been given already at Sinai ‫)םיאיבנש‬‎ ‫ר"א קחצי ףא המ‬

‎'‫ להתנבאות כולם קבלו מהר פיני וכו‬.)ynop

ehT tniop fo eht ylimoh

is illustrated by Mal. 1.1: ‫י‬‎ ‫ 'ה דיב מ ל א כ‬727 ‫ אשמ‬and Is. 48.16: ‎‫ורוחו‬ ‫ועתה אדני אלהים של חני‬. sihT dluoc llew eb detcelfer yb the H v. (Is. 42.19): ‫חלש‬‎ ‫ מ ל א יכ א‬.‫ כ‬The connection of the other item, T, §12, ER, c. 28.4 (cp. also YHM to Amos, ed. Greenup, dent.

p. 45, where it is cited as ‫ונדמלי‬‎ ,viz.=T),

is not evi-

Another Y topic is found, in a curtailed form, in T, §15 (cp. also MHG, II, 47, to ,‫אראו‬‎ Ex. 6.2-3, above, pp. 383-84), but more satisfactorily in YSH to Sam., $146:

‫ או לעבור‬,‫ אדם מישראל שקרא לו החזן לעמוד לקרות בתורה‬:‫ילמדנו רבינו‬ ‫ כך שנו‬.‫ מה שיהא מותר לעמוד ולקרות‬,‫ ולא התקין עצמו‬,‫לפני התיבה‬ ‫ וכן העובר‬.‫ שלא יקרא ויתבייש בצבור‬,‫ למה‬,"‫ |אסור לקרות‬:‫רבותינו‬ ‫ מעשה בר' עקיבא‬.‫לפני התיבה אסור לתבוע צרכי צבור עד שיתקן עצמו‬ ‫ אחר שנפטרו מביה"כ‬.‫ ולא עמד‬,‫שקרא לו החזן ברבים לעמוד ולקרות בתורה‬ ‫‏ מרוח גסה לא עמדתי‬no ‫ יבא עלי‬:‫ אמר להם‬,‫התחיל מפייס לתלמידים‬ :‫ א"ל‬.)‫‏ (צ"ל רבי'= רבנו‬nac ‫‏ ולמה לא עמד‬bn ‫ אטרו‬.‫וקראתי בתורה‬

‫כיון ששמעו כך התחילו תמהין על מה שאמר‬

.‫מפני שלא התקנתי את עצמי‬

.‫ר' עקיבא‬ According to this version, the disciples of R. ‘Akiba were apparently astonished at their master requiring preparation and not relying on his general familiarity with the text of the Pentateuch. The parallels in MHG and in T render R. ‘Akiba’s

point more manifest: ‫ןירצקמ‬‎ ‫ השלש‬wan ‫ונתדמל‬‎ ‫וידימלת‬: ‫ורמא ול‬ ‎‫ שנ' כי היא חייך‬,‫ הנותנין לו ספר תורה לברך ואינו מברך‬+,‫ימיו של אדם‬ 4” This is abrupt; probably read: ‫ןקתיש‬‎ [‫דמועה[ תורקל ]הרותב רוסא תורקל דע‬

‎'‫ וכו‬,‫ למה‬.]‫עצמו‬.

ehT ecruos fo siht tnemetats si nwonknu ot ;em ti yam eb a

general formulation derived from the story of R. ‘Akiba.

4 Here already R. ‘Akiba is supposed to have made this dictum to his disciples, but in Ber. 55a the Amora R. Judah b. Ezekiel mentions it in the name of Rab (see ,‫ס"ד‬‎ a./., .‫כ‬‎ 297). There the reading is rightly ,‫תורקל‬‎ and not 7729 as here which seems to be due to a confusion with the other item

EXODUS:

SEDER 59a

463

:‫ אמר להם‬.‫ ולמה נמנעת מלעלות‬,‫ זו אחת מהן‬,)'‫ כ‬,'‫ואורך ימיך (דברים ל‬ ‫ לא נמנעתי מלעלות אלא על שלא פידרתי אותה פרשה שנים שלשה‬020,274 ‫ רשאי לומר דברי תורה‬:‫ שאין אדם יכול לומר דבר בצבור (בתנחומא‬,‫פעמים‬ ND) ‎+.‫לפני הצבור) עד שיפשוט אותו ב' וג' פעמים בינו לבין עצמו‬. The homily goes ‫סת‬‎ in MHG and T to comment on 100 8 that even God, before giving Israel the Torah, went it over 3 times ‫)הרקח‬‎ on ‫הניכה‬,‎ .(‫הרפסיו‬, Likewise the initial v. of our 5 is explained that God first recited the Ten Commandments to Himself

before

proclaiming

them

to Israel.474

This

linking up the theme with the S, is missing in YSH

conclusion,

which, on

the other hand, contains, after the story of R. ‘Akiba (given above ‫אביקע‬‎ ‫ המ רמאש 'ר‬by), an item in illustration of the other

point

in the

Y

question

concerning

preparation

at

prayer:

‎‫ לא הייתי מתפלל לפני האלהים עד שהייתי מתיישב דעתי ומתקן‬:‫אמר דוד‬ ‎'‫ שנ' ויבא המלך דוד וישב לפני ה‬,‫ אחר כך הייתי עומד ומסדר תפלתי‬,‫עצמי‬ ‎‫ ואחר כך [ויאמר] מי אנכי‬,‫ מאחר שישב עצמו וכיון את דעתו‬,)‫ י"ח‬,'‫(ש'ב ז‬ (ov) ‎‫אדני אלהים ומי ביתי כי הביאתני עד הלום‬. woN siht ecnerefer ot David gives a clue as to the underlying H on which this Y

homily was based, viz. 2 5. ‫לככו‬:7.17‎ ‫םירבדה הלאה‬ ‫לככ‬ ‎‫ הזה כן ד בר נתן אל דוד‬,nniW suht gniyllat :htiw ‎‫ויד בר אלהים‬

‎‫לאמר‬

‫האלה‬

to v. 25-29

‫הדברים‬ (10 verses).

‫כל‬

‫את‬.

sihT H ylbaborp dednetxe

The theme about reading the Torah

has been suggested by 0787 ‫ת‬‎ ‫( תאזו רות‬v. 19), and the allusion to preparedness was found in the phrase ‫ךינפל‬‎ ‫ כנ ןו‬mm (v. 26). There is woven in explicitly v. 18 to prove the case that David put himself in a state of mental concentration prior to prayer which is mentioned in v. 27 ‫)ל‬‎ ‫ תא ובל הל פת ל‬Fray ‫אצמ‬‎ ‫לע ןכ‬ ‎‫(אליך את ה תפ לה הזאת‬. ehT noitcudortni fo boJ 72.82 TNA( ‎‫אז‬ ‎"‫ חקרה גו‬no ‎‫ (ויספרה ה כינה‬ni eht noisulcnoc fo eht ,ylimoh ‫כוס של ברכה ל ברך‬. .pC ‫‏‬osla ‫ פרקא דרבינו הקדוש‬ni ‫‏‬s’mulbnéhcS ‫" ספרים נפתחים‬3, 29a, No. 37, and Al-Nakawa’s 1000701 110-4007, ed. Enelow, IV, 459. --‫‏‬ In T the reading is so curtailed as to make

R. ‘Akiba teaching his disciples‫‏‬

ylerem eht esrev ni ‫‏‬.tueD 02.03. )‫!לא כך למדתנו כי היא חייך ואורך ימיך‬ ( 472 Not in T where, however, ‫הדובעה‬‎ is inserted. 34 .pC osla tofasoT ot .geM ,b13 .s .v ,own :mottob ‫‏‬xp :‫ילמדנו של פ' יתרו‬ ,‫ שנ' אז ראה ויספרה הכינה וגם חקרה‬,‫ רשאי לקרות בתורה עד שיסדיר הפרשה ג' פעמים‬OTN‫‏‬

‫ואח"כ ויאמר לאדם‬. %4 ,T ,518 ‫‏‬:dne ‫ וידבר אלהים את כל הדברים‬,)‫ ממה שקרינו בענין‬,‫ מנין‬:‫וכן כתיב (צ"ל‬ ‫ לאמר‬,‫ ואחרי כן‬yxO ‫‏‬dap ‫ בינו‬,‫האלה‬.

464

THE TRIENNIAL

CYCLE

found in T and in MHG, tallies with ‫ןוכנ‬‎ in the H. The above correlation with this suggested H to our S disposes of the remarks

in GS,

I, 489,

No.

3, with

regard

to transferring

the Y homily to ‫םיטפשמה‬‎ ‫( הלאו‬Ex. 21.1)! There the H is quite different and offers no point of contact (see infra, p. 469, too 60): The curtailment

of the Y topic in T, $15, where

instead

a

Pet. from Job 28.27-28 is given ‫)הרותה‬‎ ‫האר ךדמל‬... IN ‫ה"'שז‬‎ ‎‫שאם תהיה בן תורה לא תהא רוחך גסה לומר דבר לפני הצבור עד שתפשוט‬ ‎'‫מעשה בר"ע וכו‬

.‫אותה בינך ובין עצמך ב' ג' פעמים‬, .pc osla ,RE .c

,1

infra, p. 509), is very instructive for the structure of the homilies. This Pet. really belongs to the sermon based on the H from Is. 42.16 ff. of which the Y portion is found in T, §14. What has been said above (pp. 383-84) with regard to the same Pet., applied to 5 49 (as found in MHG, II, 47), would serve mutatis mutandis to our S; the theme of Torah is reflected in this 11 v. (Is. 42.21): ‫רידאו‬‎ ‫ לידנגי רות ה‬,also Job 28.27-28 ‫)רוסו‬‎ ‎‫ (מרע בינה‬dluow evah a noitcennoc htiw eht lanif .v fo siht H (Is. 43.10): ‫"וגו‬‎ ‫ ועדת ונימאתו יל תו ב וני יכ ינא אוה‬.‫ ןעמל‬In conjunction with this Pet. there is cited the story of R. ‘Akiba, leading down to the comment on Ex. 20.1. However, the main

homily, with its Y question and answer and the item concerning David’s prayer (as given in YSH), was the first portion of another

Y sermon

based

on a different

H to our

S, viz. 2S.

7.17 ff. Of this sermon I have been unable to ascertain further parts. Altogether the section in T to S 59a is much curtailed; no peroration is found to either of the 2 sermons. In TB the S is not represented at all. But Midr. Yel. must have been much fuller. SEDER 59b (14b) ‫‏ עבדים‬nam ‫אלהיך אשר הוצאתיך מארץ מצרים‬ The reason

for the variant custom

'‫ה‬

‫א נכ י‬, Ex.

to commence

‫‏‬.2.02

the 5 here

instead of at 20.1 has been discussed above (p. 460).

Haftarah: On the basis of the Midrashic sections, to be analyzed forthwith, it appears that the H began with Is. 43.11: ‫יכנא‬‎

‎‫ואין מבלעדי מושיע‬

'‫ה‬

83327

dna dednetxe ot .v 12 ‎)‫ זו יצרתי‬yo

EXODUS:

SEDER 59b

465

‫ יתלהת ורפסי‬,)5+ thus 11 verses. The exclusion of other deities,‫‏‬ as emphasized in Ex. 20.3 ff., is also re-iterated in the H (ls.‫‏‬ .)43.11-13 The latter is a typical one of ‘Consolation of Israel,’‫‏‬ and just as in Ex. 20.2 God proclaimed Himself as the cause of‫‏‬ the Exodus from Egypt, so in the H (43.14) He is the Redeemer‫‏‬ of Israel from the Babylonian captivity (cp. also infra, p.‫‏‬ 864). STRUCTURE

1

Ve Sermon.

OF HOMILIES

Lo tro, 810:

‫‏ שיש בו ס"ת‬aam ‫ אם נפלה דליקה בשבת‬:‫ ילמדנו רבינו‬.‫אנכי ה' אלהיך‬ ‫ כל כתבי‬:‫ כך שנו רבותינו‬.‫‏ להצילן מפני הדליקה בשבת‬pni ‫וספרים אחרים‬ ‫ בין שקורין בהן בין שאין קורין‬,‫הקודש מצילין אותן מפני הדליקה בשבת‬ ‫ מפני כבוד התורה שכתובה‬%9,‫ ולמה אמרו להצילן‬.)'‫ א‬,‫בהן (מ' שבת ט"ז‬ ."‫ וכו‬.‫ שאם ישרפו נראין שאינן כלום‬,‫בהן‬ This Y topic is different from the one to S 3 (above, p. 43) which dealt with the second part of M. Sabb. 16.1 (pn ‫ןיליצמ‬‎ ‎"‫(הספר וכו‬. ereH eht tniop si gninrecnoc eht gnivas morf a -noc flagration on the Sabbath of Biblical books, even if already discarded (see note 475), because of ‘‘the honor of the Torah.”’ The mention of fire affords the homilist the opportunity of developing the Aggadah concerning the heavenly Torah that 475 This question refers to books of Holy Writ which are not used, seemingly on account of wear and tear (or due to some other reason, viz. if they contained scribal errors). Hence the logical answer: because of the honor of the Torah, for if such copies were allowed to be consumed by fire, it would appear that they were of no consequence. Indeed in Yer. c. 16, beginning, there is first the assumption that the copies not read were those containing scribal errors: ‫ןהב‬‎ PRY ‫ןיב‬‎ ‫ןהב ןיב שיש ןהב תויעט‬, ‫ ןירוק‬PRY ‫ןיב‬‎ ‫והמ ןיב ןירוקש ןהב‬

‎)‫ שיש בהן טעיות‬ap ‎‫ שאין בהן טעיות‬ap ‎:‫טעיות (יותר נכון להיפך‬. ,revewoH ecnis eht Mishnah itself explains the matter differently: ‫לוטיב‬‎ ‫םהב ינפמ‬, ‫ ןירוק‬PR ‫המ‬‎ ‫ינפמו‬ ‎‫ המדרש‬na, the books not read are taken to mean the Hagiographa supposedly not studied on the Sabbath (cp. Babli 115a and see 116b); in Yer. the text is somewhat corrupt, but if we read there: ‫הרות‬‎ ‫ הדה הרמא ןיב‬. . . ‫ןמ המ ןנינתד‬ ‎‫ ונביאים לכתבי הקודש‬ees( ,zibraT ,111 ,242 eton ot .1 ,)8 eht noitanalpxe si sa in Babli. The whole point of ‫שרדמה‬‎ ‫ לוטיב תיב‬cannot be discussed here. Anyhow, in our Y homily the interpretation of ‫ןהב‬‎ ‫ ןיא ןירוק‬apparently was that the copies were discarded ones.

466

THE TRIENNIAL

CYCLE

consisted entirely of fire; so were the angels that accompanied God at Sinai, and likewise His Logos (‫)רובד‬‎ ,which announced the Ten Commandments, proceeded from a flame. In order that the people beholding all these fiery apparitions be not misled into assuming that these were many deities (9277 (‫תויושר‬‎, God commenced with the declaration: “I am the Lord your God,”

etc.

Herewith

there is a return

to the initial v. of S,

thereby completing the first portion of the ‫ל‬‎ sermon.47° Now in the third v. of 11 (Is. 43.13) we read ‫לי‬‎ ‫ ידימ מ צ‬PR and in 43.18 there is a reference to burning, albeit quenched ‎)‫(דעכו כפשתה כבו‬, ecneh eht tniop-gnitrats rof eht Y emeht about ‎‫הדליקה‬ ‫מפני‬ ‫ !צמילין‬ehT sisahpme no eht ylno divinity of God is clearly expressed in our H (see above, p. 464-5). The continuation of the Y sermon is found in ER, c. 29.1, intro-

ducing a Pet. from Deut. 4.33: ‫ךותמ‬‎ ‫ לוק םיהלא רבדמ‬oy ‫ע‬‎ ‫ה מש‬ ‎‫האש כאשר ש מ ע ת אתה ויחי‬, hcihw .v sah a tniop fo tcatnoc htiw ‎‫המעתי‬ ‫ וש‬ni .sI .21.34 ehT niam emeht fo eht ylimoh si concerning God’s voice speaking from the midst of fire (cp. the item in T, §16: ‫'וכו‬‎ ‫ רובדה אצי ךותמ שאה‬.(‫ ףאו‬This voice varied in range in accordance with the auditory capacity of the hearers. Hence it seemed to consist of many voices, and thus the Aggadist concludes in the same manner as at the end of T, +1 “God said to Israel: Do not assume that there are many deities in heaven, because you have heard numerous voices, but know ye that I am your God.’’ This item is manifestly a logical sequence of the Y homily in T, §16. In ER, c. 29.2, there is cited Deut. 5.4: ‫שאה‬‎ ‫םכמע רהב ךותמ‬

‫'ה‬

137

‫ םינפ‬OD, which v.

can be correlated with ‫ית‬‎ ‫ יכנא דגה‬in Is. 43.12. The beginning of the Aggadah itself is missing here, and should be supplied by PR, c. 21 (100a ff.). However, the ending here is in accordance 476 ‎:‫ (וצריך להוסיף‬,‫ לכך פתח באנכי‬,‫ לא תהיו סבורין שהן רשויות הרבה‬:‫ הקב"ה‬dno ‎‫אמר‬

‎)'‫ אנכי ה' אלהיך וגו' לא יהיה לך אלהים אחרים וגו‬,‫ ממה שקרינו בענין‬,‫מנין‬. ehT redniamer of T, §§16-17, is a collection of statements from Mekh., Yitro, Bahodesh, c. 6, 10 and 11; as to the peroration at the end of T, §17 (13) ‫ז"הועב‬‎ ‫ה"בקה‬: (‫ רמא‬, see infra, p. 468. In §16 there is also a reference to ‘A. Z. (55a) and to ‎‫ועשרת הדברות כתובים בפ' (= בפ סיקת א) של שבועות‬, yltnedive ,RP .spc ,42-12 headed by ‫םירבד‬‎ ‫ רשע‬and concluded by the rubric ‫אירבד‬‎ ‫( קילס תרשע‬ed. Friedm.,

985-1250( .

EXODUS:

with the tenor of the two c. 29.1), viz. the emphasis

SEDER 59b

467

previous items (T, §16, and ER, on the exclusion of other deities:

‎‫ לא בשביל שראיתם פנים הרבה תהיו סבורין שמא אלוהות‬:‫אמר הקב"ה לישראל‬ ‎‫ שנ' אנכי ה' אלהיך‬,‫ דעו שאני הוא ה' אחד‬,‫הרבה בשמים‬. ehT tnemmoc of R. Abdimi of Haifa is out of place in ER, 6. 29.2. It rather

forms a new Pet. from Ps. 68.18: ‫'וגו‬‎ ‫ כ ב םיהלא םיתובר יפלא ןאנש‬,‫ר‬ which tallies with the H (Is. 43.17): ‫"וגו‬‎ ‫סוסו‬

‫ ר כ ב‬NIDA

(see

the parallels in TB, §14, PRK, 107a, and PR, 102b); a part is also found in ER, c. 29.8. The next Pet. (ER, c. 29.4, TB, §15, PRK, 108b) is from Ps. 50.7: ‫הדי‬‎ ‫העמש ימע הרבדאו לארשי או ע‬

‎‫אנכי‬

‫אלהיך‬

‫בך א להים‬, hcihw seillat ton ylno htiw laitini

verses of both S and 11, but also with ‫יד‬‎ ‫ םתאו ע‬in Is. 43.12. In ER the homily is omitted by referring to PRK ‫)בותכש‬‎ ‫ומכ‬ ‎‫בעשרת הדברות‬, ees s’rebuB eton 461 ni ,KRP )b801 dna neht there is added statements of R. Sim. b. Yohai and R. Levi dealing with idolatry. In c. 29.5 the H v. (Is. 43.12) is cited explicitly ;477 there

seems

also

to be woven

‎‫אני ראשון ואני אחרון‬...‫וגואלו‬

‫ישראל‬

‎'‫ וגו‬hcihw sah a tniop fo tcatnoc :htiw

nn

‎‫אל‬

‫ישר‬

‫ ק דוש‬ni H .)41.34(

in there

‫מלך‬ ‎‫גוא לכם‬

Is. 44.6:

'‫ה‬

‫אמר‬

‫כה‬

'‫ה‬

‫אמר‬

‫כה‬

tahW si nevig .cni 9.92 seod

not seem to have a connection with the sermon discussed here. There is introduced Amos ‫'ה‬:3.8‎ ?87° ‫גאש ימ אל‬ ‫הירא‬ ‎‫ אלהים דבר מי לא ינבא‬dna no ti ereht era stnemmoc no sesrev

tallying therewith, thus Jer. 10.7 ‫)'וג‬‎ ‫רי ךא ךלמ םוגה‬ 108.011.10 (in ‫ג‬‎ ‫אשי‬ ‎)‫וגר‬ ‫ישאג‬ ‫(וה' מציון‬. Amos

‫אל‬

,(‫ימ‬

‫ראכ הי‬ ‫ ירחא( ה וכלי‬and. Joel 6 ,revewoH eht yrotcudortni .v ,flesti

3.8, has no tally with the above H from Is. 43.11 ff. The

whole item would rather seem to belong to 5 59a: ‫םיהלא‬‎ ‫רבדיו‬ hence here 127 ‫'ה‬‎ (Am. 3.8); it would be a typical item, similar to the other parts of ER discussed before and also subsequently, offering a new H to this S (corresponding to the structure of the chapter headed Nebiim in AB) and on this H developing a number of homilies introduced by corresponding tallying verses. Finally there is a short peroration at the end of. c. 29.9, which correlates with the H to our S, viz.: ‫'ה‬‎ ‫רמאו יכנא‬

‎‫ממחמכם‬

‫אנכי‬

‫אנכי‬

‫ ולע"ל כתיב‬,‫ ;אלהיך‬eht

477 The homily is similar to the one in PRK,

102b.

noitacilpuder fo

468

THE TRIENNIAL

CYCLE

‫ אנכי‬ni siht lanif esrev .sI( )21.15 ylraelc stniop ‫‏‬ot '‫אנכי אנכי ה‬ in) ls, 43,012‫‏‬

2. Other homilies. The identical sections in 702, 7, and PRK, 6. 12 (107a—-110b), need only further brief analysis. They are clearly to our S with its suggested H; the 2 Petihtot from Ps. 68.18 and 50.7 respectively have been correlated above with H. The items concerning the warnings not to take the various divine appearances as a multiplicity of deities (TB, §16, PRK, 109a), and likewise the various ranges of the Divine Logos (curtailed in TB, §17, but more fully in PRK 110b: ‫ל"א‬‎ ‎"‫ וכו‬:‫(הקב"ה‬, era ralimis ot esoht fo ,RE .c ,2-1.92 4 above (p. 466). Finally there is the peroration: ‫לארשי‬‎ ‫ז"הועב ולאגנ‬

‎‫ ומאדום‬,‫ ומיון לאדום‬,‫ וממדי ליון‬,‫ ומבבל למדי‬,‫ממצרים ונשתעבדו בבבל‬ ‎‫ ומאדום‬:‫ (בת"ב‬yT ‎‫) לעתיד לבוא) ואינן משתעבדין‬nya sdy ‎‫הקב"ה‬ ‎‫ שנ' ישראל נושע בה' תשועת‬,)‫הקב"ה יגאל אותם ולא ישתעבדו עוד‬ (> ‎,‫גו' (ישעיה מ"ה‬

‫ע רל מ ים‬.

ehT ecnerefer ot eht noitpmeder fo

Israel from Babylon, only to be subjected again by Media, is reflected by the H v. (Is. 43.14) where God is styled ‘‘your redeemer’”’ from Babylon, and the final v. woven in (Is. 45.17)

corresponds to

‫עישומ‬‎ ‫ ןיאו ידעלבמ‬in 43.11, the initial v. of H.

This peroration seems to be the most appropriate one. The one in T, §17, end, about life being shortened in this world on account

of the Evil Yeser whereas in the future one death will disappear, is due to the comments

on Ex. 20.25-26 as taken from Mekh.,

Yithro, Bahodesh, c. 11. ‘It was inserted here as a sort of ‘happy

ending’ of the section, but has no integral connection with the above H which is underlying the Y theme preserved in T,$16 (above, p. 465-66). Also the peroration in ER (above, p. 467) is too brief and there may even be a doubt whether the item was meant as such. The above analysis has again established, as in the case of S 58a (above, p. 458), the validity of the assumption that there was a former TC 5 to Ex. 20.2, and has also revealed again that the sermon in PRK, 107a—110b, emanated from the Midr. on the Pentateuch where it legitimately belonged. Altogether the discussion of Sedarim 58a, 59a and 59b, has been illuminating with regard both the changes in TC and the structure of the Midrashic homilies.

EXODUS:

SEDER

60

469

SEDER 60 (15)

‫‏ לפניהם‬nwo ‫‏ אשר‬ro ‫ט‬

‫ואלה ה מ שפ‬, Ex. ‫‏‬.1.12

This section is designated in the Geniz. fragment of the Pal.‫‏‬ Targum‫‏‬ ‫ ה‬,16 ,1.77 Il, p. 1):as a, viz. 15 in Exodus,‫‏‬ corresponding to the same figure derived from the lists of TC‫‏‬ Haftarot to the regular Sedarim, dealt with here up to and‫‏‬ including the present S, No. 60(15). This would tend to show‫‏‬ that when TC became standardized, after a long process of‫‏‬ change and shifting, S 56a (above, p. 435) was not included as‫‏‬ such although thereby S56 would consist of 70 verses. Cp.‫‏‬ also infra, p. 475, with regard to S 61(16). Haftarah:

‎‫) צדקה כי קרובה ישועתי לבוא‬yw

‎‫מ שפט‬

‫ אמר ה' שמרו‬DT

‘In, Is. 56.1. A470 lists H as extending to (‫)דע‬‎ 57.19 (31 verses); of course there was skipping, probably 56.1-9+57.19. B 41 is defective as the copyist [...] ‫דע‬‎ ‫ הקדצ‬wy) ‫טפשמ‬‎ in his Kerobah to the 56.1 as the initial v. of

has left out the conclusion of 11 ‫)'מלשא‬‎ ‫םיטפשמה הכ רמא י'י ורמש‬: .(‫ הלאו‬Vannai present S also has the indication of Is. H (Zulay’s List; see now his ed., p. 104,

‎‫ו‬ H tallies with 5 by means of .‫טפשמ‬‎ Perhaps ‫רכנה‬‎ ‫( ןב‬56.3) and ‫רכנה‬‎ ‫( ינב‬56.6) were regarded as further verbal tallies with

‎‫ לעם נכרי‬ni .xE .8.12 STRUCTURE

OF HOMILIES

No Y topic has been preserved, but there are sections in TB, Mishpatim, §§1-4, T, §§1-5,47 and the long ch. 30 in ER, which need careful analysis, especially the last-mentioned. There is introduced (TB, §1, T, §1) a Pet. from Ps. 99.4: ny ‎‫עשית‬

‫ביעקב‬

‫וצדקה‬

‫מ שפם‬

‫מישרים‬

‫כוננת‬

‫אתה‬

‫אהב‬

‫מ שפם‬

‫מלך‬

which clearly tallies with the initial v. of H (Is. 56.1) containing 478 T, §§6—7, are insertions due to a Babylonian redactor; §6 begins with the topic of Sheeltot of R. Aha of Shabha, No. 58 (cp. ‫הלאש‬‎ ,‫ קמעה‬a. 1., note 1).

Already in nox ‫תוא‬‎ (ed. Prag, 1624, fol. 47a, col. 3) there is the remark: ‫אתלאש‬‎ ‎‫ גם זו אינה מהספר‬,'‫דמחייבין וכו‬. erehT si on deen ereh ot ezylana eseht .7-6§§ Babylonian insertions in T we have noticed before (above, pp. 31, 55, 60, 70, note 56).

470

THE

TRIENNIAL

CYCLE

the expressions ‫טפשמ‬‎ and .‫הקדצ‬‎ R. Alexander’s illustration from the story of the 2 ass-drivers is more genuine in T than in TB, and Buber’s remark (note 3) that the redactor of T enlarged the wording of TB, is unjustified. In ER, c. 30.1, this Pet. is at first different, but the gist of the comment on ‫התא‬‎ ‎'‫כוננת וגו‬, ot eht tceffe taht eht gnipeek fo s’doG mitaphsiM leads to kindness and harmony between former enemies, is also woven in, though in a different phraseology.47? The next

Pet. (TB, §2) is from Prov. 29.4: ‫'וגו‬‎ ‫דימעי ץרא‬

‫ ב מ ש פ ט‬,‫ךלמ‬

tallying by means of ‫טפשמ‬‎ with the initial verses of both S and H. In T, §2, the homily is different; cp. further ER, c. 30.13.47 There follows the Pet. (TB, §3, T, §5) from Ps. 147.19-20:

‎‫בל ידעום‬

‫ומ שפטים‬...‫ דבריו ליעקב חוקיו ומ שפטיו‬.paa

introduction

here of the story of Aquila‘?

ehT

and his conversion

to Judaism is due to the 11 which deals with aliens ‘“‘who joined themselves to God to serve Him and love the Lord’s name’”’ etc. (Is. 56.6, cp. v. 3); the point of Aquila’s circumcision is further reflected by ‫יתי‬‎ ‫( םיקיזחמו ב רב‬56.6), taken to mean the Abrahamic covenant. The whole item emanates from Midr. Yel. to our 5 (see Buber’s notes). The peroration (TB, §4, end, T, §5, end) concludes with Nah. 1.12: ‫ינא‬‎ ‫התואב העש‬ ‎‫וכן‬

‫דבים‬

‫הס‬

‫המרה‬

‫ שנ' [כ ה‬,‫עוד‬

‫משתעבדין‬

‫ואין אתם‬

,‫גואל אתכם‬

‎‫שלמים וכן נגוזו ועבר] ועניתיך לא אענך עוד‬. sihT .v sah sti tniop fo contact with the initial v. of H (Is. 56.1) which also has the 974 ,‫ והוא אוהב את המשפט‬,‫ העוז של ממ"ה הקב"ה‬,)‫[ד"א ועוז מלך וגו'] (כהגהת הרש"ש‬

,‫ אתה כוננת ישרות לאוהביך‬,]'‫ ומה שכתוב אתה כוננת מישרים [וגו‬,‫ונתנו לישראל שהם אוהביו‬ ‫ הם עושין שלום‬,‫ [כ]שהם עושים מריבה זע"ז ובאין לידי משפט‬,‫שע"י המשפטים שנתת להם‬. Cp. also Midr.

Ps., c. 99 (Buber, p. 423).‫‏‬ 47a The Aggadah on this Pet. v. (Prov. 29.4), which R. Dimi brought from Palestine to Babylon, probably was also preached in connection with the present S (Sanh. 7b, Ket. 105b, top): ‫רב‬‎ ‫רמא שרד בר ןמחנ‬: ‫יכ אתא בר ימיד‬ ‎‫ ארץ‬Toy? ‎‫ הע' ר') מאי דכתיב מלך במשפט‬11, yo‘ ‎,‫ עיין ד"ס לסנהדרין‬,‫ כהנא‬:‫כהן (נ'א‬

‎‫ ואם דומה לכהן‬,‫ אם דיין דומה למלך שאינו צריך לכלום יעמיד ארץ‬,‫ואיש תרומות יהרסנה‬ ‎‫שמחזר בבית הגרנות יהרסנה‬. 479» Supposedly the nephew of Hadrian (see Buber's note 12 to TB, §3). But read ‫סוטיט‬‎ ‘as in the Geniz. fragment, T.-S. Box C 2, No. 12 (ep.

further Gittin, 56b, bottom:

‫סוטיטד‬‎ ‫ רב סוקינולק רב היתחא‬.(‫סולקנוא‬

The his-

torical problem of the confusion of Aquila of Pontus with Clemens Flavius, executed by Domitian ‫סת‬‎ the charge of ‘‘atheism,’’ cannot be discussed here.

EXODUS:

SEDER 60

471

phrase: ‎"‫ אמר ה' וגו‬.D7 ,revewoH eht emeht fo eht erutuf -pmeder tion has been suggested by Is. 56.8: ‫יחדנ‬‎ ‫םואנ ינדא םיהלא ץבקמ‬

‎‫ עליו לנקבציו‬spap ‎‫שראל ע ו ד‬. ‫י‬ The

section

in T contains

more

items

which

have

their

parallels in ER, c. 30, to be discussed now. First comes the Pet. from Ps. 99.4 (see above). The second half of this item

(from ‫"וכו‬‎ ‫ ורמא( לארשי ינפל ה"בקה‬is similar to TB, §4, T, §5, where the homily leads down to the above peroration; here the latter is not given, and quite a different one is found later on (c. 30.8), and still another at the end of 30.23. By means of the procedure ‫ןינעה‬‎ ‫ המ ביתכ הלעמל ןמ‬the last v. of the previous S (Ex. 20.26) if homiletically connected in ER, c. 30.2, with the initial v. of the present S (see also T, §6, beginning, where this item has been inserted in the passage emanating from Sheeltot, above, note 478).47 There follows (c. 30.3) R. Abbahu’s statement as to the respective connotation of ‫הלא‬‎ and ‫הלאו‬‎ as in TB, §2, end, T, §3, beginning; only here the passage is much fuller. The beautiful Aggadah concerning the Torah preceded by laws and followed by them, weaving in Prov. 8.20: ‫חרואב‬‎ ‎‫מ ש פ ט‬ nam ‎‫צ ד ק ה אהלך בתוך‬, ylraelc sedulla ot eht laitini v. of H (Is. 56.1): ‫הק‬‎ ‫ושעו דצ‬ ‫ מ טפש‬.‫ ורמש‬Inc. 30.4 there is 49° First Bar Kappara’s comment is mentioned ‫)יצומחל‬‎ ‫ןיניידו ןיכירצ‬ ‎'‫ כדדרש רב קפרא וכו‬,‫דינייהו‬, ees .hnaS ;)b7 siht meti si yltnedive a trap fo -leehS tot. There follows a sort of a Baraita ‫)ךתורע‬‎ ‫ אנתו( רשא אל הלגת‬similar to the item in ER, where the author is R. Abina who partially used the phraseology of R. Ishmael in Mekh., Yitro, end.

0# ,RE .6 ,3.03 ‫‏‬:dne ,‫וכה"א באורח צדקה אהלך‬

.‫ והיא באמצע‬. . . ‫משל למטרונה‬

,‫ בתוך נתיבות משפט‬,‫ אהלך בדרכן של עושי צדקה‬,‫ באיזה נתיב אני מהלכת‬:‫התורה אומרת‬ ND)‫ עצמאב ןינידו הינפלמ ןינידו הירחאמ ‏‬.‫ הרותה‬In MHG, II, to‫( םיטפשמ ‏‬Ms. Jew.‫‏‬ .loehT ,yranimeS weN ,)kroY eht ylimoh sdaer sa ‫‏‬:swollof ‫ ואלה‬:‫ד'א (היינו‬

:‫תורה‬ ‫בתוך‬ ‫וסייף‬ ‫שם לו‬

‫‏‬NO‘ ,'‫ בא' צד' אה‬.‫באורח צדקה אהלך בתוך נתיבות משפט‬ .)‫ כמו בפסדר"כ‬,‫ שלעושי צדקה‬:‫בדרכן שלעושי מצות (יותר נכון‬ ‫ זיין‬,‫‏ משמטין‬mob ,‫לסקופטיא שלמטרונה שהיא עוברת בשוק‬ ‫ שם‬:‫ דינים מלפניה‬,‫ דינים מלפניה ודינים מלאחריה‬:‫היא התורה‬

‫ זהש'ה‬,)'‫המשפטים ונו‬ ,‫באיזה שביל אני מצויה‬ ‫ אמ' ר' הונא‬,'‫נתי' מש‬ ‫ כך‬,‫מלפניה ומלאחריה‬

‫הירחאלמ הלאו םיטפשמה‬: ‫טפשמו םינידו‬, pin. This version is practically the same‫‏‬ as in PRK 12 (ed. Buber 103a, cp. infra, Vol. II). (About‫ איטפוקס ‏‬more‫‏‬ correctly:‫ ‏‬,‫ יטספיקס‬oxemraoTn, litter, see Kr., Lehnwoerter, 8. v.‫( ‏‬.‫ יטפיקס‬This‫‏‬

meti si dewollof ni GHM ‫‏‬:yb '‫ ר‬,'‫ר' יהודה אומ' המשפטים ניתנו לישראל במרה וכו‬ ‫ 'מוא לכ םוקמ 'וכו‬,‫ לאעמשי‬as found in Mekh. of R. Sim. b. Yoh. (ed. Hoffmann,‫‏‬ jay, 17).‫‏‬

472

the item

THE

concerning

Israel, Torah,

and

with each of them

TRIENNIAL

the 3 things laws, and

CYCLE

Moses

therefore

‫)ומש‬‎ ‫ לע‬.(‫וארקנו‬

devoted

his name

his life to: is connected

This emanates from Mekh.,

Beshallah, Shirah, c. 1 (ed. Horov.-Rabin, in numerous other places (see ibid., note in well with the H (Is. 56.5) which refers ‎‫ אשר לא יכרת‬.pc( eht nevow ni .v morf .sI

p. 117), and it recurs to |. 6). Here it fits to:1> ‫ןתא‬‎ ‫םש םלוע‬ :11.46 5 ‎‫ויזכור ימי עול‬ yoy ‎‫(משה‬. There follow other items containing the phrases ‎‫ הזהיר הקב"ה לישראל‬.c( ,6-5.03 .pc osla .6 ,51.03 ,gninnigeb ,02.03 beginning, and 30.21, end) which remind one of the style of LR where frequently the sentence: ‫'וכו‬‎ ‫ךכיפל השמ ריהזמ לארשיל‬ occurs. In c. 30.8 we have comments on the last verses of our S (Ex. 22.21-23( which lead down to a sort of peroration: ‫אוהשכו‬‎

‎,‫ מתנחם על מה שעשה בציון ומבקש לה זכות‬,‫רואה לישראל שעושים מצותיו‬ ‎‫ וכן דוד אומר שובה‬,)'‫ ג‬,'‫שנ' שבתי אל ציון ושכנתי בתוך ירושלים (זכריה ח‬ ‎)'‫ ד‬,‫ה' את שביתנו (תהלים קכ"ו‬.| sihT ecnerefer ot eht noitpmeder would be reflected by the 11 verses (Is. 56.7—8); cp. the verbal tally of ‫שדוקה‬‎ ‫ 'ה תואבצ רה‬AM in Zech. 8.3 with ‫םיתואיבהו‬‎

at

‫קירה‬‎ ONin Is.50s/.

But another starts with the

long sermon commences in ER, c. 30.9 ff. It Pet. from Ps. 147.19-20 (see above, p. 470),

setting forth a contrast between God and a human being. In this connection we have the story of the 4 scholars in Rome, the Nasi R. Gamliel II, R. Josh. b. Hananyah, R. El‘azar b. ‘Azaryah, and R. ‘Akiba. This story is of course to be connected with the dangers that threatened Judaism in the Roman empire towards the end of Domitian’s reign. The Pal. Rabbis left for Rome in the fall of 95 and returned in the following spring.4** As the TC 41 On this well-known episode see Gr., Gesch., 1V4, 109-110; Derenbourg, Essai, 334 ff. (Hebrew tr. ‫לארשי‬‎ pax ,‫אשמ‬‎ 178-181). Cp. also Bacher, Ag. d. Tann., 1 79-80. Isr. Lewy inferred from M. Ma‘aser Sheni 5.9 that the journey took place in a year when the tithes had to be removed from the house ,(‫)רועיב‬‎ and hence it was in 96 (see the addendum in Gr., J. c., 110, note 1). However, the phrase there ‫הניפסב‬‎ ‫ השעמ ג"רב םינקזהו ויהש ןיאב‬probably

means that they were returning to Palestine.

As the ‫רועיב‬‎ took place on the

eve of Passover (M., ibid. 5.6: ‫'וכו‬‎ nop ‫לש‬‎ ‫ ט"וי ןושארה‬any), I assume that these

Rabbis were then on boat ship from Italy to Judaea. Their boat departed from Brindisi (M. ‘Erub. 4.1: ‫"וכו‬‎ ‫ ואבש ןיסידנרפמ‬.(‫ השעמ‬Their journey to Rome was in the early fall of the previous year (95); they spent Sukkot on the

EXODUS:

SEDER

60

473

began, just as AC, on the first Sabbath after Sukkot (see infra, Vol.

III), our present

S 60 was

read in the second

year of the

cycle during the winter. The Rabbis thus could just as well have preached during their stay in Rome on our S and its H from Is. 56.1 ff. They used the above Pet. from Ps. 147.19-20 and developed the contrast between God and a human being ‫)ושרדו‬‎ ‎'‫(שם אין דרכיו של הקב"ה כבשר ודם שהוא גוזר גזירה וכו‬. A niM deugra with them about the Sabbath, ordered by God, which He Himself was not keeping. Now the introduction of this point is élearly due 50 ‫טז‬‎ He ‫יל‬‎ ‫ חימ ל‬naw: ‫רמוש‬‎ (Us, 56:2, 60. verses 4 and 6). If this reasoning is correct, we shall have here

important evidence for the prevalence of the above H to the present S in the first century (see also above, p. 105-6, where the H to S 11 was traced to a time before the destruction of the 2nd Temple). In ER, c. 30.11, there is a comment on Job 4.20:

‎‫מבוקר לערב יכתו מבלי משים לנצח יאבדו‬, hcihw ,seillat yb yaw fo contrast, with ‫תרכי‬‎ ‫ םלוע ןתא ול רשא אל‬ow (Is. 56.5); Job 4.20 is also used by R. El‘azar b. Pedat (TB, §3, end, T, §5, middle, see ER, c. 30.13, end). The next item (c. 30.12), in connection with the Pet. from Ps. 147.19-20, contains the story concerning Aquila’s conversion to Judaism, as to which see above (p. 470). There follows (c. 30.13) the Pet. from Prov. 29.4 (above, ibid.). Another Pet. (c. 30.14) is from Ps. ‫'ה‬:19.10‎ ‫ מ פש יט‬. ‫'ה‬. ‫תארי‬ ‎‫יחדיו‬ ‫ צדקו‬son dna llits a rehtruf eno .c( )51.03 morf .sP

T2A-22 570 [a2 ‫ידית‬‎ ‫ ק‬as

jn ‫ךלמל‬‎ Fe ‫פיש‬‎ "‫'המלשל םיהלא מ‬

‎‫וענייך במ שפט‬ ‫צדק‬ ‫ ב‬yoJ ‎‫ ידין‬htob fo hcihw era eud ot eht initial v. of H (Is. 56.1) containing these 2 words ‫טפשמ‬‎ and ‫הקדצ‬‎ ; also Is. 1.27 and Ps. 106.3 are woven in for the same reason. Prom

‫"ןכו‬‎ ‫ ןינעב יהז‬.‫שי"הברה‬

‫םיטפשמ‬

‫ יאצומ‬Ns

ine,

30/150

30221,

end, there are extensive comments which do not seem to have been part of the sermon; they are similar to the sections contained in c. 30.5-7. But c. 30.22-23 corresponds to T, §3,

and towards

the end we have a new

peroration: ‫תא‬‎ ‫ םתישע‬ON)

‎‫ שנ' ואשיבה שופטיך כבראשונה‬,‫ עתיד הקב"ה להחזיר לכם בתי דינין שלכם‬,‫הדינין‬ boat

(see Tos. Sukkah,

II, end, and parallels) and landed at Puteoli

(see

Sifre, Dt., §43, and parallels; yet some take ‫ןוליטפ‬‎ 85 ,‫ ןילוטיפק‬capitol of Rome, see Krauss,

Lehnwoerter,

11, 559-60,

but the

‎‫פיטיוליס‬, see Sifre, ed. Finkelstein, p. 94).

correct

reading

seems

to be

474

THE

TRIENNIAL

CYCLE

]‫ ציון ב מ ש פ ט תפדה [ושביה ב צ ר ק ה‬,‫ מה כתיב אחריו‬,)‫ כ'ו‬,'‫(ישעיה א‬ ‫ )ז"כ‬.(‫םש‬, The last v. of course corresponds to the initial v. of‫‏‬ ‫‏‬:H ‫‏ צרקה‬yw ‫שמרו משפט‬. Finally we have in ER, 6. 30.24, a new section headed by this very v. (Is. 56.1) and on it homilies introduced by verses from elsewhere are developed.‘*? This item corresponds to the structure of AB which had a chapter called Nebiim at the head of which the first v. of H was placed; often the H in that chapter was the same as the one underlying the homilies developed in the chapter called Torah, just as is the case here. Now, in connection with Is. 56.1, we have here a comment on Prov. 24.33

containing the word ‫טפשמ‬‎ (also the next v.: ‎"‫ אתה וגו‬dluohs eb ,)dedulcni asized in the initial verse of eousness’. Another comment ‎"‫גו‬ ‫ וצדק‬₪ ‫הה"ד עשיתי מ שפ‬ is developed because of ‫אובל‬‎ AB

illustrations

were

‫קידצ‬‎

‫רמוא עשרל‬

suht ni tsartnoc ot tahw si -hpme H to keep ‘justice’ and do ‘rightis on Ps. 119.121: ‫טפשמ‬‎ ‫א"ד ורמש‬ ,‫ צדקה‬.yw ehT emeht fo noitavlas ‫ הבורק יתעושי‬in Is. 56.1. Just as in

cited from

the life of the environment,

so here there is given the example of a public entertainment in a city and the wish of the gladiator to have it delayed as long as possible for fear of losing his life in the course of it.483 Another illustration is given concerning a merchant who outwitted brigands by willing to sell his diamonds for a ridiculous price

as being merely pieces of glass ‫)'וכו‬‎ ‫ רחוסל שקבמ תכלל ךרדב‬dwn). Thus again we are able to detect in ER a feature corresponding to AB (cp. above, p. 357). In conclusion attention should be drawn to the section to our Sin JTS Ms. (infra, H. pt., p. 245 ff.). It begins with the Pet. from Ps. 99.4 (above, p. 469). It also contains an item 284 ‫ זש"ה גם אלה לחכמים‬,‫ הה"ד כה אמר ה' שמרו משפט ועשו צדקה‬,‫ד'א ואלה המשפטים‬ ‫ םינפ טפשמב לב בוט 'וכו‬.‫רכה‬

In T, 43, end:‫ ביתכו הכ רמא 'ה 'וכו ‏‬really belongs to‫‏‬ the beginning of §4. The whole passage there corresponds to ER, c. 30.24,‫‏‬ but the latter is longer (from‫ לשמ םדאל סנכנש 'וכו ‏‬is missing in T).‫‏‬

%4 ‫ הלך ושאל‬,‫ שפילוטימיא) נעשית‬:‫משל לאדם שנכנס למדינה ושמע שפלוטמיא (צ"ל‬ ,‫ הלך ושאל לאותו שעושה פלוטמיא‬.‫ רחוקה היא‬:‫ א"ל‬.‫ מתי פלוטמיא נעשית‬:‫ללודר אמר‬ ‫ זו‬:‫ א"ל‬."‫רחוקה היא‬, ‫ הלא) שאלתי ללודר ואמר לי‬:‫ לא (צ"ל‬:‫ אמר זה‬.‫ קרובה היא‬:‫ואמר‬

‫ אינו יודע‬,‫ וכי רוצה הוא שאעשה פלוטמיא‬,‫ חכמתך) שהיית שואל ללודר‬:‫היא דעתך (היינו‬ ‫( ?גרהנו‬viz. into the arena)‫ דרוי ‏‬.‫ אוהש‬For the elucidation passage, see Sachs, Beitr. z. Sprach-u. Alterthumsforsch., 1,

of the 2‫‏‬

whole‫‏‬

EXODUS:

emphasizing they

are

the importance

superior

nam ‫י"יל‬‎ ‫רחבנ‬

SEDER 60

of justice

to sacrifices

‫מו טפש‬

ATS

Mp 7s).

and

(weaving

righteousness

in Prov.

21.3:

as ‫השוע‬‎

This item concludes with the

explicit reference to Is. 56.1: ‫הקדצו‬,‎ ‫ר"א יול לארשישכ ןירמשמ טפשמ‬ ‎'‫) צדקה וגו‬yw ‎‫ שנ' כה אמר י'י שמרו משפט‬,‫ ממהרין לישועה שתבוא‬.pc( DR, 6. 5.3, and the peroration there, 5.7, end). It should be pointed out that the 5 beginning with ‫םירטושו‬‎ ‫( םיטפוש‬Deut. 17.18) had the same H (infra, Vol. II), and hence similar homilies could be employed both here and there.

Seder 61 (16)

‫ כ ס ף תלוה את עמי את ה ע ני עמך לא תהיה לו כנושה לא תשימון‬oN‫‏‬

‫ ךשנ‬voy, Ex. 22.24.‫‏‬ This S results in the previous one concluding with such an ‘inauspicious’ verse as Ex. 22.23, which shows that such scruples were not always the cause for shifting a S. The present S is designated in the fragment of the Pal. Targum (Kahle, M.d.W., Il, p. 5) as 1, viz. the 16th S in Exodus, exactly as according to the Genizah lists of TC Haftarot. See also above, p. 469, with regard to 5 60)15(. (About the reading of Ex. 22.24 ff. on ‫פ"מהוח‬‎ see above, p. 420.) Haftarah:

48.10-20

‎‫עני‬

‫בכור‬

(11 verses,

*‫בחרתיך‬

so A470);

‫בכסף‬

‫ולא‬

perhaps

‫הנה צרפתיך‬,

there was

haiasI

skipping,

viz. 48.10-17 ‫)לארשי‬‎ ‫ ךלאונ( שודק‬+20 (apy? may ‫'ה‬‎ (‫ לאג‬,thus 9 verses.

B41

extends

H to 49.3; the text is corrupt, with the

beginning of H missing: [‫ינעה‬‎ ‫ ףסכ הולת תא ימע תא‬on [‫]אתמלשא‬‎ ‎‫ויאמר לי עבדי אתה ישראל‬

‫ עד‬...[ ‫עמך‬, ecneh 61 .sesrev

0661

doubt there was skipping, viz. 48.10-18+49.3 (10 verses). H tallies with S by means of the italicized words. STRUCTURE OF HOMILIES

No Y topic has been preserved, but there are the sections in TB, Mishpatim, §§5—-9, T, §§8-16, and ER, c. 31, which do

not correspond to the above H.

They presuppose another one,

viz. Ezekiel 18.17: ‫'וגו‬‎ ‫ ע ינ בישה ודי ךשנ תיברתו אל חקל‬,‫ מ‬thus 484 Read .‫ךיתנחב‬‎

476

THE

TRIENNIAL

CYCLE

tallying by the italicized words with Ex. 22.24.

comprised Ezek.

18.17-23

(mM

‫ויכרדמ‬‎

This H probably

(‫ בושב‬30+ ‫ןכל )שיא‬

‎'‫ — (כ דר כיו אשפוט וגו‬23 ecneh( 01 .)sesrev tsriF eht noitces in T, which is fuller than the one in TB, is to be analyzed. T,

§8, contains a Pet. on Koh. 5.12-13 ‫)דילוהו‬‎ ‫הלוח‬... ‫שי הער‬ ‎'‫ (ב ן וגו‬hcihw sesrev evah a tniop fo tcatnoc htiw H taht slaed with the righteous son of a wicked father (cp. 2268. 18.14: ‫הנהו‬‎ ‎'‫ הוליד בן וגו‬10 hcihw ruo H si eht tcerid .)noitaunitnoc ehT emas Pet. is also found, with variants, in 01096 01.02 MAGA (to our 5, Ms. JTS) it commences: ‫לאעמשי‬‎ ‫הולת 'ר‬, ‫ םא ףסכ‬RT ‎'‫ פתח יש רעה חולה וגו‬rof( .R leamhsI ylbaborp daer .R ,leumaS viz. ‎‫כ‬. Nahman, the well-known Aggadist). The trend of the Aggadah is that God tests everybody, the rich, if they be charitable, and the poor, if they be patient in their adversity. This

is reflected by the H v. (Ezek.

18.30: ‫טופשא‬‎ ‫ שיא ויכרדכ‬735).

The next Pet. (§9) is on Ps. 15.5: ‫וגו‬‎ ‫ אל ןתנ ב שנ ך‬,‫ ופסכ‬tallying by means of ‫ךשנ‬‎ with both Ex. 22.24 and Ezek. 18.17, the initial verses of S and H respectively. This homily weaves in Ezek. 18.13, stating that the usurious father will not live, in contrast to 18.17, where H commences, reassuring the righteous son about his life (7m .(‫היח‬‎ On Ps. 15.5 see further the homily in Midr. Agg. (ed. Buber, I, 159-60) to the effect that the resurrection would not apply to a usurer (therein Ezek. 18.13 is also cited). T, §11, introducing Jer. 6.30 ‫)סאמנ‬‎ ‫רמא הימרי איבנה ףסכ‬ ‎'‫וגו‬, in ER, 6. 31.10: ‫'וגו‬‎ ‫ ד"הה( ףסכ‬,should not be taken as a new Pet., but rather as the continuation of the first part of §9 which weaves in this v.: ‫המו‬‎ . . . ‫ףאו םילשוריב ויה הב םישנא ןיולמ תיברב‬

‎'‫ כסף נמאס קראו להם וכו‬,‫;עשה להם‬ ‫ נ‬ecneh eht rehtruf ylimoh ‎‫ תג‬1 dealing with the exile from Jerusalem ‫)'וכו‬‎ ‫ לארשי םילשורימ‬rdw). On the other hand, the passage in T, §9 ‫)שדקמה‬‎ ‫הנבשכ המלש תיב‬ ‎"‫וכו‬, see

ER,

c.

31.5),

contains

the

beautiful

comment

that

Solomon prayed that worshippers in the Temple, beseeching for the bestowal of wealth, should be granted their request only if riches would be beneficial to them (depending on the use they

would make of them: ‫עדוי‬‎ ‫הזה התאו‬, maa ‫ןוממה‬‎ ‫ ללפתי םדא לע‬on ‎‫ תן לו‬,‫ ואם תראה שהעושר טוב לו‬,‫ אל תתן לו‬,‫(שמשחית בממונו‬. ereH 2 Chr. 6.30 is cited: Yo FS WYN ‫ל‬‎ ‫מ "התת‬ allusion to the H v. (Ezek. 18.30): ‫טופשא‬‎ ‫ שיא רדכ ויכ‬,‫ןכל‬

EXODUS:

SEDER

61

477

and altogether reflects the trend of the H contrasting between the wrong use of wealth on the part of a wicked father and the proper employment of it on the part of his worthy son. The ‎‫ )ספת‬ret. (Pl 12 cp. BR, ce) 31i15)tison Ps; 11275-6.) u's ‫בוט‬‎

‎‫ט כי לעולם לא ימוט לזכר עולם יהיה‬

‫שמפ‬ ‫ב‬

daw ‎‫ ומלוה יכלכל‬nq

p’ 71x, which verses afford several points of contact with H, viz. Ezek. 18.17 ff. containing the italicized words (also wm ‎‫ לא טוב עשה‬ni 81.81 si yb yaw fo tsartnoc ot ‎‫טוב איש חונן‬ in the Pet. v.); here too Ezek. 18.13 is woven in, as above (p. 476). On Ps. 112.5-6 there is still another Pet. in ER, c. 31.1, which homiletically applies these verses to God in His gracious attitude to repentants.4* Here our H is explicitly woven in. In our printed text there is a combination of Ezek. 33.19 and 18.22:

‎‫ כל פשעיו אשר עשה לא יזכרו לו‬,‫ יחיה‬. . . ‫דכתיב ובשוב רשע‬, fo esruoc both verses could just as well have been cited from c. 18, viz. v. 21: mo ‫אל‬‎ ‫ היחי‬mn... ‫בושי‬‎ ‫ יכ‬ywrm, followed by v. 22: ‫לכ‬‎ ‎'‫פשעיו וגו‬. erehT swollof ni ,T 31§ .pc( ,BT ,5§ ,RE .c ,71.13 ees

also T, Behar, §1), a Pet. on Prov. 28.22: ‫אלו‬‎ py ‫ער‬‎ ‫להבנ ןוהל שיא‬ ‎‫ידע כי חסר יבואנו‬, hcihw seillat yb snaem fo ‎‫ איש רע עין‬htiw H referring several times to .‫עשר‬‎ Here, by means of the frequently applied procedure of ‫ןינעה‬‎ yo ‫הלעמל‬‎ and ,‫המ‬‎ there are brought in the last 2 verses of the previous S (Ex. 22.22—23) in order to obtain the moral lesson that a rapacious usurer suffers Divine

punishment of death (see TB, 85: ‫םלועה‬‎ yo ‫ודבאמו‬‎ ‫ ה"בקה( ףצוק וילע‬. This is also reflected by the 11 v. (Ezek. 18.18( : . . . ‫קשע‬‎ ‫ויבא יכ‬ ya ‫תמ‬‎ ‫ אל בוט השע וימעב הנהו‬.‫ רשאו‬The next Pet. (T, §14, TB, §5; in ER, 6. 31.17, end, it is woven into the previous Pet. 4844 In MHG,

11, to our S (Ms. J.T.S.), the item reads as follows: ‫ףסכ‬‎ oN

pon ‫אוהש‬‎ ‫הולמו וטא ]שי[ הירב הניאש תבייח ?ה"בקהל אלא‬, ‫הולת ה"שהז בוט שיא ןנוח‬, . . . ‫וינפל‬‎ ‫ךלמה רחאל ןמז אב דמעו‬, yo ‫םיעלס‬‎ ‫ןושאר לשמ דחאל הולש‬. ‫םוחרו לחומו לע ןושאר‬ ‎,‫ הבריות חוטאין לפניו‬,‫ כך אדון העולם‬.‫ כבר נשכח מלבי‬,‫ ראשון‬nia ‎‫ למה הזכרת‬:‫אמר לו‬ ‎‫ אל‬:‫ הוא אומר‬,‫ וכשהן באין להזכיר חוב ראשון‬,‫ עושין תשובה ומוחל להן‬,‫והוא מסתכל בהן‬ ‎‫ לכך הוא מזהיר על‬.)‫ כ"ב‬,‫ שנ' כל פשעיו אשר עשה לא יזכרו לו (יחזקאל י"ח‬,‫תזכרו ראשונות‬ ‎'‫ כסף תלוה את עמי וכו‬NO ‎,‫העניים‬. nI RE eht elbarap srefer ot na yranidro ,rotiderc ‎‫ דיוסטוס‬.r ‎‫ ;דניסטוס‬eht detpurroc gnidaer ni :RE ‎‫ תשובה‬yrp ‎‫והוא מסתכל ש א ין‬ (also found in YHM to Ps. 78, No. 11, ed. Buber, II, p. 40) has been rightly emended by R. Dav. Lurya (see ‫ל"דרה‬‎ (‫ ישודח‬into: ‫הבושת‬‎ ‫ ן ןישוע‬,‫ הש‬but in MHG the style is clearer. In the latter only is Ezek. 18.22 cited, see above in the text.

478

THE TRIENNIAL CYCLE

‫ןוהל סמ‬: ‫שו כ ןח ב ‏ להבנ‬

‫מיכי‬

NEY‫אלן ער לכ רפה ‏‬

ce eurcd SPS‫‏‬

'‫‏ וגו‬tiw ‫ (מרבה‬si no ‫‏‬.vorP 8.82: ‫ובתרבית לחונן‬ ‫נשך‬ ‫ ב‬wm‫מרבה ‏‬ ‫ ונצבקי‬,‫ םילד‬which of course tallies by means of‫ ךשנ ‏‬with the‫‏‬ initial verses of both S and H. There follows the Pet. of R.‫‏‬ amuhnaT ,T( ,518 ,BT )6§ no ‫‏‬.vorP 71.91: ‫מלוה ה' חונן דל וגמולו‬

‫שלם לו‬, ‫ י‬hcihw niaga sah a tniop fo tcatnoc yb snaem ‫‏‬fo ‫עני= דל‬ with both these verses.#4 The Aggadah deals with God’s‫‏‬ judgment of sins of which usury is regarded a particularly‫‏‬ heinous one resulting in immediate condemnation (weaving in‫‏‬ again Ezek. 18.13, see above, p. 476). The whole trend of this‫‏‬ homily is reflected by our H with its emphasis on God judging‫‏‬ a man according to his ‘‘ways’’ (conduct, Ezek. 18.30). Finally‫‏‬ ereht si eht noitarorep ,T( ,61§ ,dne ,BT ,9§ ‫‏‬:)dne :‫אמר הקב"ה‬

‫ והיה טרם יקראו ואני אענה‬:‫ ולעתיד‬,‫‏ צעקת יחידים‬woy ‫בעולם הזה הייתי‬ ‫ אבל‬,‫ בעוה"ז היה יחיד צועק אלי ואני שומע לו‬:‫ כ"ד; בת"ב‬,‫(ישעיה ס"ה‬ ‫‏ בצון‬yo ‫ והנביא אומר כי‬,)‫‏ לכם‬xym ‫לעוה"ב אתם צועקים אלי ומיד‬

)‫ י"ט‬,'‫ ל‬,‫ בירושלים בכו לא תבכה חנון יחנך לקול זעקך כשמעתו ענך (שם‬av”.‫‏‬ The last v. of course links up with Ex. 22.26 in our 5, but by‫‏‬ means of oy, which supplies the main point for the peroration‫‏‬ that in the hereafter not only individuals but the entire people‫‏‬ will be graciously answered in their petition to God, it also‫‏‬ seillat htiw eht 11 .v ‫‏‬.kezE( 81.81):

‫ע מיו‬

‫ואשר לא טוב עשה בתוך‬

(cp. also ‫לארשי‬‎ ‫ תיב‬in 18.29-31). The section in TB, which corresponds to T, §$13-16, needs no further analysis.. Also most of ER, c. 31, is similar to T

(with variants). Only the additional items in the latter are to be commented upon. The first Pet. there, with its theme of repentance, has been correlated above (p. 477). Inc. 31.14 there seems to be a Pet. on Ps. 75.8: ‫ליפשי‬‎ ‫יכ םיהלא פוש ט הז‬ ‎‫ירים‬

‫וזה‬,

hcihw

seillat

htiw

eht

:H

‎‫וט‬ ‫כדרכיו | אפ ש‬

‫ איש‬,be

(Ezek. 18.30). Finally attention should be drawn to the rather late Aggadah in Midr. Agg. (ed. Buber, I, 159) on Ps. 35.10: 446 The Geniz. fragment T.-S. Box C1, No. 22, which contains a substantial portion of T to our S, helps to correct the somewhat corrupted text

of T, §15, beginning; thus: (‫ספדנב‬‎ 20175 ‫ול לוכי ןתנ‬, ‫והמ ולומגו םלשי‬ ‎‫ נפשו שלעני היתה מפרכסת לצאת מן‬:‫ אלא אמר הקב"ה‬,‫ פרוטה) לעני הקב"ה משלם לו‬:‫בטעות‬ ‎"‫ פרנסה) וכו‬:‫(בנדפס בטעות‬ Prov., a./. (ed. Gruenhut,

57107 ‫ ונתתה לו‬,‫הרעב‬. ,eeS ,revewoh MHY ot 8b), where ‫הטורפ‬‎ is the reading in both instances.

EXODUS:

‫ואבון‬

‫ועני‬

‫מחזק ממנו‬

‫עני‬

SEDER

61

479

‫כל עצמותי תאמרנה ה' מי כמוך מציל‬

;‫ ולזוגמ‬we have here the expression‫ ינע ‏‬common to 5 and H,‫‏‬ dna rehtruf ni .kezE 81.81 ew ‫‏‬:daer ‫ ג זל אח‬375. Thus all the available Midrashic data point to the suggested H from Ezek. 18.17 ff. The other H from Is. 48.10 ff. (above, p. 475) is thus late, being a typical one of ‘Consolation of Israel.’ I have been unable to locate any homily to be correlated with it.

SEDER 618 (16a)

‫ אל‬,‫ולהביאך‬.

agaG

eaj ‫‏‬epa :‫ ישליח = מיל איך‬D088‫‏‬

‫הנה‬

‫ רשא יתוניכה‬open, Ex. 23.20.‫‏‬ The next regular S, according to the Geniz. lists of TC Mattarot. ‫ןפוב‬‎ 20719 (No 62) buteirom ther Midrashim minis evident that in early times there was inserted an additional S at 23.20, thus the Babylonian Sidra known as Mishpatim comprised 3 Pal. Sedarim. The latter Sis also given in the Yemenite list (Eben Sappir, II, 230), in Meiri’s Kiryat Sepher (II, 53b, bottom) and in ‘Adat Deborim (fol. 26a). However, certain codices omit this S (see Bible, ed. Ginsburg, a. /.). This omission is probably due to considerations connected with the sum total of 154 Sedarim for TC (see the discussion infra, Vol. IIT). Haftarah:

Sips

A most

‫ך‬‎ ‫דד‬

‫הנפו‬.

suitable

one

for the above

S was:

‫יננה‬‎

“S87 ‫"ה‬‎ ‫ ל‬,‫ רש‬Mal. 3.1, extending to v.

8+23-24 (10 verses); if v. 23 was repeated after v. 24, then the H consisted of 11 verses. STRUCTURE

OF HOMILIES

No Y topic has been preserved. In TB, Mishpatim, §10, T, %17, there are comments on Jer. 3.19-20: ‫ךיא‬‎ ‫יכנאו יתרמא‬

‎‫לא תשובי‬

‫תקראי לי ומאחרי‬

‫אבי‬

‫ואומר‬...‫ב בנים‬

‫אשיתך‬, hcihw

tallies with the final v. of 11, as suggested, Mal. 3.24: ‫בל‬‎ ‫בישהו‬ ‎"‫על בנים ג‬ ‫ אבות‬.pe( osla .v 71 ni deppiks ;)trap osla ‎‫ ואתן לך ארץ חמדה‬ni .reJ dluow evah sti tniop fo tcatnoc htiw Mal. 3.12 (this again in skipped part). The peroration (TB, §12, end, T, §18, end) cites Mal. 3.23 explicitly; probably also v. 24

480

is to be included.

THE TRIENNIAL

CYCLE

In T, §19, there is an additional item which

introduces Ps. 91.11: ‫ךיכרד‬‎ ‫הוצי ךל ךרמשל לכב‬

‫יכ( מויכאל‬

this v. tallying with the initial verses of both 5 and H. In the Geniz. fragment (T.-S. Box C2, No. 120) this item is cited as from Yelammedenu. (About the same homily in T, Wayyésé, §3, where it is curtailed, cp. above, p. 229). Perhaps Ps. 91 was the Mizmor read on the Sabbath of our S because of this very verse. Hence this homily would correspond to the chapter headed Ketubim in AB. The Aggadah concludes again with a reference to children (citing Prov. ‫וירחא‬:20.7‎ ‫ךלהתמ( ומותב קידצ ירשא ב וינ‬ The section in ER, c. 32, is longer. First there is introduced

Ps. 82.6-7 : ‫'וגו‬‎ ‫ יתרמא םיהלא םתא ו ב ינ ןוילע םכלכ‬,‫ ינא‬again to be correlated with ‫םינב‬‎ ‫ גת‬Mal. 3.24. There follow the comments on Jer. 3.19-20, similar to TB, §10, T, §17. Then in c. 32.5 we have anew a Pet. of R. Isaac on these very verses. Further there is an item on Ps. 34.8: ‫'וגו‬‎ ‫ הנוח מ ל א ך 'ה‬which has a point of contact by means of ‫ךאלמ‬‎ with both Ex. 23.20 and Mal. 3.1. Here there is woven in a part of the homily in T, $19 ‫)םדא‬‎ ‫השע‬ ‎'‫(מצוה אחת ונו‬. spahreP ni T oot eht hadaggA dluohs nigeb sa ni ER; thus Ps. 34.8 is the inference for one angel guarding a man as a result of one Miswah, whereas Ps. 91.11 (1° ‫כ‬‎ ‫ מ( ל א‬is the inference for two angels performing this function in lieu of 2 Miswot. However, in T, Wayyésé, §3 (cp. also T, Wayyakhél, §1), the homily begins as here, viz. by placing Ps. 91.11 (and not Ps. 34.8) at the head.

In ER, c. 32.7, again comments are

given on Ps. 82.6-7 as at the beginning of the section. Finally in c. 32.9 the theme is developed leading down to the peroration; it begins with the assurance to Moses that ‘‘He who guarded the patriarchs will guard their descendants’’ (MIAN7 ‫תא‬‎ ‫ימ רמשש‬ ‎‫(הוא ישמור את הבנים‬, siht noisulla ot ’srehtaf‘ dna ’snos‘ gnivah a distinct allusion to Mal. 3.24; in the peroration itself the initial v. of H (Mal. 3.1) is mentioned explicitly whereas in TB, §12, ‎‫יד‬, $18, the penultimate v. of H was cited (above, .‫כ‬‎ 479). Another peroration is given in JTS Ms. (infra, H. pt., p. 250) concerning the honor bestowed upon the elders of Israel. The final v. cited there is Is: 24.237 090193) 9P¥ ‫רהב‬‎ ‫תו‬ ‫בא‬ See ep ‎‫ ונגד זקניו כבוד‬hcihw dluow yllat htiw ‎‫ י'י צבאות‬ni .laM 1.3 dna

‎‫ וירושלם‬ni .4.3

EXODUS:

SEDER 62

481

SEDER 62 (17)

‫ וזאת התרומה אשר‬. . . ‫ דבר אל בני ישראל ויקחו לי תרומה‬. . .'‫וידבר ה‬ ‫הגחהשת‬

‫ףי‬.‫הבס‬

‫‏‬taS

‫ תקחן מאתם‬Ex.

‫‏‬4

Haftarah: ‎‫תחת ה נח ושת אביא זה ב ותחת הברזל אביא כ ס ף ותחת‬ ‎"‫נו‬ ‫נחושת‬ ,nyxo haiasI 6.16-71.06 21( ,sesrev os ;)074A probably there was skipping, viz. 60.17—61.3-+6 (hence 10 verses). B 41 extends the H to (‫)דע‬‎ 61.9 which would render H to consist of 15 verses; here, too, skipping has to be assumed, thus 60.17-61.3+9 (10 verses). This variant as to the final v. of H is due to the tendency to have the latter coincide with a verse which commenced a new Seder in the respective Prophetic book. Indeed such a new Seder begins at Is. 61.9 (although there is a variant, see Ginsburg, Introd., p. 46). There is preserved a portion of Yannai’s Kerobah to our S, but the item containing the initial v. of H is missing (Zulay’s List; see now his ed., pp. 105-07). H tallies only with the third v. of S (for a similar case, cp. above, p. 61). It also contains no reference to the Temple corresponding to the sanctuary in the wilderness the building of which is enjoined in S. Indeed the Midrashic data presuppose another H, as will be seen forthwith. STRUCTURE

.1 VY Sermon.

OF HOMILIES

T, Terumah, §1:‫‏‬

:‫ כך שנו רבותינו‬.‫‏ בה‬yrrep ‫ מותר תרומה מה היו‬:‫ ילמדנו רבינו‬.‫ויקחו לי תרומה‬ "‫ וכו‬%5.‫‏ קודש הקדשים‬dam ‫מותר תרומה רקועי זהב היו עושין מהן ציפוי‬. From this Hal., recording a detail of procedure during the time of the 2nd Temple, the Aggadist proceeds to comment on the two kinds of Terumah, one for the Tabernacle and the other

for the nriests.4°

The latter should be given on condition that

54 nekaT morf .M ‫‏‬.kehS 4.4: ‫ רקועי זהב צפוי לבית‬,‫מותר תרומה מה היו עושין בה‬ ‫קודש הקדשים‬. ,ereH ,oot eht rewsna dluow daer ‫‏‬:retteb ‫מותר תרומה היו עושין‬

'‫ בה) רקועי זהב צפוי וכו‬:‫מהן (צ"ל‬. 4% ‎‫ אחד למשכן ואחד לכהנים‬:‫את מוצא שתי תרומות בחר בהן הקב"ה‬.

rednU eht former is also included the payment of 14 Shekel, called ‫'ה‬‎ ‫ תמורת‬and devoted to ‘‘the service of the tent of meeting’’ (Ex. 30.14 and 16). Hence in Temple

482

THE TRIENNIAL

CYCLE

the recipients devote themselves to the study of the Torah ‎)‫ תור ה‬a2 ‎‫(על מנת שיהיו‬.‫ "י‬tnarongI stseirp era ylereves -ed nounced, weaving in Ezek. 22.26 ‫)וללחו‬‎ ‫יתרות‬ ‫הינהכ וסמח‬ ‎'‫(קדשי ונו‬. ehT ylimoh sedulcnoc htiw a tsartnoc neewteb eht 2 Terumot; however important the one given to the priests was, because of the condition that the latter be students of the Torah, the one for the Tabernacle was still more significant since God designated it for Himself, as stated in Ex. 25.2.4 Herewith there is a return to the beginning of the S, thereby completing the first portion of the Y sermon.

Now one could assume that the word ‘gold,’ which is mentioned in the initial v. of H (Is. 60.17), supplied the startingpoint for the above Y theme concerning the gold plates for the Holy of Holies. However, in the H there is no reference whatever to the Temple; nor to Torah, the study of which by the priests is emphasized in the homily. The point of Torah also figures in the Aggadah commencing with a Pet. on Prov. 4.2:

‎‫ כי לקח טוב נתתי לכם ת ור ת י אל תעזובו‬ees( rehtraf .)no

ylnO eht

allusion to the priests would have a contact with Is. 61.6: ‫םתאו‬‎ ‎'‫כהני ה' תקראו וגו‬. gniwO ot eseht snoitaredisnoc sa( llew sa ot others that will become evident subsequently), it appears to me that the Y theme is based on another H which commenced with Haggai 2.8: ‫תואבצ‬‎ ‫םוא 'ה‬ ‫ י ה פכ ף ילו ה בהז‬,‫ ל‬tallying times the procedure of taking out 3 times yearly the accumulated half-Shekel monies, in order to defray the expenses of the sacrificial cult, was designated by ‫םרת‬‎ (cp. 1. Shek. 3.1: ‫הכשלה‬‎ ‫ ת רו מ ןי תא‬mwa ‫םיקרפ‬‎ ,‫ 'גב‬3.2 ff., and 4.1: ‎‫ה ת ר ו מ ה מה היו עושין בה‬, sa llew sa 4.4 detic ereh ni ('\ 47 Cp. R. Sim. b. Yohai’s statement (Mekh., Beshallah,

p. 161):

‫המורת‬‎

‫ילכוא‬

ed. Hor.-Rabin

‫ןמה םיינשו םהל‬, ‫אה אל הנתנ הרות שורדל אלא ילכואל‬

(see also ibid., p. 76, where there is a reading: ‫םהל‬‎ .(‫ ןיושו‬The pursuit of the study of the Torah, as expected from the priests in lieu of their receiving the perquisites of the priesthood, is also reflected in the famous sermon of

Yosé of Ma‘on

in criticism of the Patriarchate

for its imposition of heavy

taxes upon the people (GR, 6. 80.1: ‫אל‬‎ ‫ןידב המל‬: ‫דיתע ה"בקה דימעהל םינהכה‬ ‎"‫ ולא הייתם נהנין מבני כ"ד מתנות וכו‬,‫(יגעתם בתורה‬. ehT tnemetats fo .R iannaY here (in T, §1) is also cited by R. Simon ₪. Semah Duran ‫)תובא‬‎ ,‫ ןנמ‬Leipzig

1855, 69a): ‫ורבק‬‎ Sy ‫המורת‬‎ ‫( ורמאו אמוחנתב לכ ןהכ אוהש ה"ע רתומ ףורשל‬Buber in his ‫אובמ‬‎ to TB, p. 107, could not locate this Tanh. citation).

%4 ‫ ויקחו ל י‬,)‫ ממה שקרינו בענין‬,‫ מנין‬:‫ שנ' (צ"ל‬,‫אבל תרומת המשכן קראה הקב"ה לשמו‬ ‫תרומה‬.

EXODUS:

SEDER

62

483

by means of ‫יל‬‎ with ‫י‬‎ ‫ וחקיו ל‬in Ex. 25.2 as well as with ‫ףסכו‬‎ ant in v. 3. This H probably consisted of Haggai 2.8-153 (11 verses; with v. 23 there begins a new Seder in Minor Prophets). Now this passage contains the assurance that ‘‘the glory of the latter house (viz. the 2nd Temple) will be greater than that of the former”’ (v. 9); there is further the linking up of the priests with a knowledge of Torah in v. 11: ‫םינהכה‬‎ ‫לאש אנ תא‬ 771n; in ‫'ה‬‎ ‫( לכיהב‬v. 15, cp. v. 18) there is an allusion to the Holy of Holies, the seat of God’s presence,

the walls of which

were later on covered with gold plates ‫)שדוק‬‎ ‫יעוקר בהז יופצ תיבל‬ ‎‫(הקדשים‬. Thus this H offers a much better background for the homiletic development of the first portion of the Y sermon in T, $1, which

concludes

with

the emphasis

on

‫ללא‬‎

2

(see note 488) corresponding to ‫בהזה‬‎ ‫ יל ףסכה ילו‬in Haggai 2.8. The continuation is the Pet. on Prov. 4.2, tallying by means of ‫יתרות‬‎ with ‫הרות‬‎ in H; its whole tenor is concerning the study of the Torah. In T, §§2—3, the above item has been split up by inserting the homily on Mal. 1.2-3 ‫)'וכו‬‎ ‫;ה"שז( יתבהא םכתא‬ in reality the former ends with the comment that ‘‘God said to Israel: The Torah was Mine and you took it, take Me also with it,” thus linking up with the beginning of 5 by means of the emphasis on ‫יל‬‎ (viz. ‫המורת‬‎ ‫וחקיו( יל‬5% The story of the shipwrecked scholar, who received great honor on account of his learning, resembles in its phraseology as in T, §2 (different from that in TB, §1), the account of Abr. ibn Daud of how R. Moses by Enoch became Rabbi of Cordova.4” In ER, c. 33, 49 T, 83 (from ‫בוט‬‎ ‫ יוה יכ חקל‬to ‫המורת‬‎ ‫'נש( וחקיו יל‬,is to follow directly the end of §2, parallel

to TB, §1, end, and §2, beginning (Buber has wrongly divided the paragraphs; §2 should have begun with ‫שיקל‬‎ ‫רמא( שיר‬.

4 nbI duaD ,.bueN( .deM .weJ ‫‏‬,.rhC 1, 86: ‫לו כל הקהל‬ ‫ועשו‬ ‫ פ( ס ז ק ה ג ד ו ל ה והודבכו םישובלמב םירקי בכרמבו‬seems to reflect the style here‫‏‬ ‫‏‬ni 1: ‫כהנן‬

‫פפיקתו‬

‫לו‬

‫ועשו‬

‫ נהגו ב) כבוד גדול‬,‫כשראו שהוא בן תורה מרובה‬

'‫‏ וכראוי בגדולה וכבוד וכו‬.pc( ‫מגן אבות‬, ‫‏‬gizpieL 5581, 036: ‫ובילמדנו פרשת ויקחו לי‬ ‫פסיקה‬

‫לו‬

‫ועשו‬

‫ לווהו נדולי הקהל‬,‫יתירה‬

‫בו חכמה‬

‫שהיתה‬

‫כשראו‬. . . :‫תרומה‬

‫ לו ה‬.(‫ דג‬Of course the phrase occurs elsewhere in Aramaic (see LR, c. 5.4:‫‏‬ ‫ הקיספ 'וכו‬Way‫ 'רָ; אייח רב אבא ‏‬Yer. Hor. 111, 48a, bottom:‫ קיספ ‏‬aay, in DR,‫‏‬ .c 8.4 siht si detalsnart otni ‫‏‬:werbeH ‫שעשה נדבה‬, tub .pc ‫‏‬:ereht ‫ ריש לקיש‬ow‫עשה ‏‬ ‫;סקה‬ ‫ פ‬ees rehtruf ‫‏‬,RL 6. 7.23: ‫ואנן עבדין לך פסיקא בצבורא‬.(

484

THE TRIENNIAL

CYCLE

the Pet. on Prov. 4.2 is developed in 2 places, viz. §$1 and 6, but the trend is to the same effect that by obtaining the Torah Israel, so to say, obtained also God Himself with it. The whole introduction here of the point of Torah can only be accounted for by its being mentioned in the H from Haggai 2.8 ff. The same applies to ER, c. 33.7, introducing Dt. 33.4: ‫הוצ‬‎ ‫הרות‬

‎'‫לנו משה וגו‬. In 17 930076 15 3.766. :13141.2-2\+‫סת‬‎ 9,5 ‫יתּבהא איםכתא‬ ‎'‫ נאום ה‬,... gniyllat htiw eht ralimis snoisserpxe ni iaggaH 28-95 sD Rais sein ‫המאה‬‎ ‫"הצע צי אב‬ Glatt pCOrera similar tally see infra, p. 491). There is only given the conversation between Turnus Rufus (Tineius Rufus) and R. ‘Akiba as to why God hates Esau," and the connection with our 5 here is not evident at all. But the full text of this item is now found in the Geniz. fragment (infra, H. pt., p. 119 ff.). Where the text begins, we have the end of the Pet. on Prov. 4.2, discussed above (note the conclusion: ‫ןתינק‬‎ ‫לארשיל ןתא‬: ‫רמא ה"בקה‬ ‎‫ הווי ויקחו לי תרומה‬,‫ קנו אותי עמה‬,‫ התורה‬.)NN sihT si dewollof yb the homily on Mal. 1.2-3 which, after reporting the above conversation as to why Esau is hated, viz. on account of his idolatry, proceeds to emphasize God’s love for Israel ‫)בביחש‬‎ ‫האר הבח‬ ‎‫(הקב"ה את ישראל‬, gnidael nwod ot eht kramer taht no tnuocca fo this love God, so to say, left the heavenly regions and came down to dwell among Israel. Hence the command to erect a Tabernacle. Moses asked: How shall its cost be obtained? Shall there be put an impost on every Jew ‫)יקידאטק‬‎ ‫?ןתי( לכ דחא ןהמ‬ And God answered: No! Only “let them take for Me an offer-

‎‫ויקחו לי תרומה) שחו‬.( Our fragment further reveals how truncated the passage beginning with ‫"וכו‬‎ ‫( רמא ל"בשר ךכ ונש וניתובר השמח‬T, §3, middle, TB, §2) is. This item really commenced with a comment on Prov.

4.10: ‫עשוהי‬‎

‫רמא 'ר‬

‫עמש‬, ‫המ אוה‬

‫ירמא‬, ‫המלש עמש ינב חקו‬

‫רמא‬

‎,‫ פרט לנכרי שאינו בני; וקח‬,‫ פרט לחרש שאינו שומע; בני‬,‫ שמע‬:‫ביר' נחמיה‬ ‎‫ לא מן הנזל‬.‫ *י‬nO siht .R nomiS .b hsikaL :dekramer ‎,‫ולמדנו ממקומו‬ 41 This story is cited in a Genizah fragment, containing Midrashic selections, as emanating from ‫המורת‬‎ ‫( ונדמלי וחקיו יל‬T.-S. Box C 2, No. 165, fol. 2a). 42 MHG II to our S (J.T.S. Ms.) also cites this Aggadah as follows: ‎:‫ פרט לגוי‬,‫ פרט לחרש; בני‬,‫ שמע‬:‫ אמר ר' יהושע‬,‫זהש"ה שמע בני וקח אמרי וירבו לך שנות חיים‬

EXODUS:

SEDER 62

485

‫ וניתובר השמח "וכו‬uw! The same complete text is also evident‫‏‬ trom the:sectionstorour Sin JTS Ms. Gnfra; Hs pt, ps 250):‫‏‬ Prov. 01.4 would have a point of contact, by means of‫אמרי ‏‬, with‫ א מ ר 'ה תואבצ ‏‬and‫ םואנ 'ה תואבצ ‏‬repeated several times in 1.‫‏‬ The remainder of the sections to our S in T and TB need not be discussed for our purpose here, except the peroration (T, §7, end, TB, §6, end). The gold, silver, brass and rams’ skins dyed red, which were used in the erection of the Tabernacle, are allegorically explained as symbols for the four empires

‎)‫ (ארבע מלכיות‬taht detcejbus .learsI

ehT s’rettal noitavlas lliw

come with the appearance of the Messiah symbolized by the oil for the light ‫)רואמל‬‎ yow). After the Messiah will have overcome the idolatrous dominions, Israel will dwell securely. This whole Aggadic trend is reflected by the conclusion of the H (Haggai 2.22-23( : ‘And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the nations ...On that day, saith the Lord of hosts, I will take thee, O Zerubbabel, My servant...’ It should be borne in mind that the figure of Zerubbabel, himself a descendant of David, is connected with the mysteries surrounding the appearance of the Messiah, the descendant of David.43 The final v., cited in the peroration, is Ezek. 28.26: ‫'וגו‬‎ ‫ הילע חטבל‬yawn, but the previous v. is also to be included, viz.: by ‫ובשיו‬‎ . . . ‫הכ רמא ינדא םיהלא‬

‎‫ליעקב‬ ‫די‬ ‫ אדמתם אשר נתתי לבע‬deedni( bocaJ serugif ni eht peroration, TB: apy? ‫תוכזב‬‎ ‫ןבאב‬, ‫ המ לשמנ ךלמ חישמה‬morn, cp. also T). Thus there is obtained the usual verbal tally between these final verses and H, viz.: ‫יד‬‎ ‫ ע ב‬. . . ‫ לבבורז‬Jnps (Haggai 2.23). But much more than this mere verbal tally, the context of the conclusion of H served the homilist as an inspiration for ‫‏‬PNI ‫וכן הוא אומר‬

.‫‏ חיים‬wam ‫ וירבו לך‬,‫ פרט לאלם; ומה שכרו‬,‫ ולא מן הגזל; אמרי‬,‫וקח‬

‫ החיקל הרמאנש ןהל לארשיל הרכש הדצב‬baw‫)'י ‏‬, ‫'ח‬, (‫ לאו ףסכ ילשמ‬.‫ ירסומ‬There follows‫‏‬ ereht a gnol noitaremune fo selpmaxe gnidael nwod ot ‫‏‬.xE 2.52: '‫ שנ‬,‫ואף כאן‬

)'‫ ה‬,‫ דכת' ארפא משובתם אוהבם נדבה (הושע י"ד‬,‫ אינה אלא לכפרת עצמן‬,‫ויקחו לי תרומה‬. , This whole passage, Joshu‘a b. Nehemiah.

from‫ אוה רמוא ‏‬,‫ ןכו‬is hardly a part of the homily of R.‫‏‬ Cp. also YSH

to Prov. 4.10 (§936, end).

43 Cp. I. Levi, ‘L’Apocalypse de Zorobabel’ (REJ, LXVIII, 129 ff., LXIX, 108 ff., LX XI, 57 ff.). This apocalypse is indeed later than the Midrashic item under discussion, but the apocalyptic notions concerning the role of Zerubbabel probably were in vogue in earlier times too.

486

THE TRIENNIAL

CYCLE

terminating the sermon to our S with the description of the overthrow of the subjection of Israel in the Messianic age. 2. Other Homilies. now to be considered.

The additional items in ER, c. 33, are The comments on Proy. 4.2 and Dt. 33.4

respectively, with their themes on Torah, have been mentioned above (p. 483-84). In 6. 33.2 there is an Aggadah on Ps. 68.19, also linking up the giving of the Law with God’s decision to

dwell among Israel by His presence in the Tabernacle. The actual correlation of this v. with Ex. 25.2 is by means of the

verb ‫חקל‬‎ (viz. ‫תונתמ‬‎ ‫ ל ק ח ת‬as compared to ‫המורת‬‎ ‫ יל‬1np?)d), and hence also with H in its final v. ‫)לבבורז‬‎ ‫ ק ח ך‬.(‫ א‬The next homily (c. 33.3) introduces Cant. 5.2: ‫רע‬‎ ‫ ינא השי לר ב י‬affording a tally with ‫וב‬‎ ‫ רשא ונבדי ל‬in Ex. 25.2, and correspondingly

with H .‫ט‬‎ ‫"ות‬

05555

‫( התעו ומיש אנ‬Haggai 2.15, cp. v. 18).

Then we have (c. 33.4) the Pet. on 1 Chr. 29.11: ‫הלודנה‬‎ ‫ל ך 'ה‬ ‎‫ ה" הממלכה ונ‬...oT ereH eht sisahpme si no ,24 suht -roc responding to ‫יל‬‎ inp in 5 as well as to ‫בהזה‬‎ ‫יל ףסכה ילו‬ in the initial v. of 11 (note the same reduplication of this pronoun in the latter v. as in the Pet. v.); a further tally is found in ‎‫ הממלכה‬applied to God as against the overthrow of mundane kingdoms (‫)תוכלממ‬‎ in Haggai 2.22. This item indeed ends with

the citation of Haggai 2.8 ‫)ףסכה‬‎ ‫ץראבו רמואו יל‬, ‫יוה יכ לכ םימשב‬ ‎'‫(ולי הזהב וכו‬, tub sti cidaggA noitcennoc htiw ‎‫ ויקחו לי תרומה‬si not indicated. R. Dav. Lurya (see ‫ל"דרה‬‎ ,‫ ישודח‬note 9), who rightly noticed this abrupt ending, suggested the insertion here of T, §5, beginning, but this is hardly likely since the above v. is not mentioned there at all (also the suggestion in ‫ש"שרה‬‎ ,‫ישודח‬ note 4, is unsatisfactory). Rather the missing conclusion seems to be found in Midr. Agg. (ed. Buber, I, 166): ‫ילו‬‎ ‫ביתכ יל ףסכה‬

‎‫ ואל תאמרו‬,‫ התנדבו ועשו המשכן‬:‫ אמר הקב"ה לישראל‬,‫הזהב נאום ה' צבאות‬ ‎‫ משלי‬,‫ לפיכך אמר ויקחו ל י‬,‫ כי משלי הוא הכל‬,‫מכיסתכם אתם נותנים דבר‬. Thus there is a very fitting Aggadic combination of the initial verses of both S and H. The same applies to the next Pet. in ER, ¢: 33/5; introducme Prov. 22.1; ‫יףיס‬‎ ‫ בר כימי‬eye oe ane ‎‫זה ב חן טוב‬ ‫ו‬, hcihw sdroffa a yllat htiw iaggaH 8.2 dna osla Ex. 25.3. The homily is applied first to the case of Moses and Korah, then to that of Pinhas and Zimri, and lastly to Mordecai and Haman; in connection with the last instance Haggai 2.8

EXODUS:

SEDER 62

487

is anew woven in ‫)בהזה‬‎ ‫ יל ףסכה ילו‬andi). Again there is missing the germane application of Prov. 22.1 to our S, which of course was the main purpose of inserting here at all this Aggadah. There should thus be added an item, similar to the one above, to the.effect that ‘‘a (good) name is rather to be chosen than

great viz.

wealth liberal

and

good

donations

grace for the

rather erection

than

silver

of the

and

gold,”

Tabernacle,

in

order to find favor with God, outweigh the possession of gold and silver; as for the latter, they are really God’s (as stated in Haggai 2.8) and hence their expenditure for such a worthy purpose involves merely spending what belongs to Him (the final sentence probably was as above: ,.> npn ‫רמא‬‎ ‫ךכיפל‬ ‎‫ (משלי‬.43 No peroration is found in ER, c. 33. The above analysis of the Midrashic data to our S establishes sufficiently the conclusion that the H was from Haggai 2.8 ff. The one from Is. 60.17 ff. (above, p. 481) is thus a later substitution in order to obtain a prophetic lection that contained in tts entirety words of ‘Consolation of Israel’; the former H is partially denunctatory (see Haggai 2.14 ff.), hence its abandonment for a more encouraging one, in order to arouse the drooping spirits of a people oppressed and persecuted.

SEDER 62a (17a) '‫ועשו ארון עצי שטים אמתום וחצי ארכו וגו‬, Ex.

‫‏‬.01.52

From here and onwards we are confronted of the Sedarim. The, regular ones after No. 63), 26.31 (No. 64), 27.20 (msn mnsi,.Nos65) However, the Midrashic sections reveal quite ment.,

with much ‘shifting 62 are at 26.1 (No. rand 29.1 (No. 66). a different arrange-

ER, c. 34, presupposes aS at:25/10 (here No. 62a), which

would. sender the previous one taf 25.1 (No. 62) impossible since it would comprise only 9.verses.(25.1-9). If there was at some time a S 46 23/10, ‘7 wasiin lieu of the one at 25.1. Or, in other words, some concluded 5 61 (above, p. 475) or S 618 (above, p. 479) with 24.18 and thus commenced the next one.at 25.1, whereas others extended that previous S to 25.9, with 25.10 494 Cp. also ‫ו"זרהמ‬‎ ‫ 'יפ‬to ER, 6. 33.5, beginning, where, however, the‘ item in 11:01. Agg..could not-ascyet be utilized.

488

THE TRIENNIAL CYCLE

forming the initial v. of the following S. The former custom prevailed, as evident also from the Babylonian AC that had a new Sidra at 25.1 ‫)המורת‬‎ (‫'פ‬. The regular next 5 at 26.1 (No. 63) is not represented all in the Tanhumas and in ER; only in JTS Ms.

there is a section

to it, and, strangely enough,

it has the

same homily on Job 37.23 asin ER, c. 34, to Ex. 25.10 (No. 62a). The sections in the Tanhumas (TB, §§7-9, T, §9) are to Ex. 26.7 (here No. 63a) which S was zn lieu of the one that commenced at 26.1 (No. 63).

But ER, c. 35, has a section to 26.15

(here No. 63b) which S seems to have followed that of 25.10 (No. 62a), viz. those who had the latter custom extended their S from 25.10 to 26.14, in order to preserve a certain symmetry in the respective lengths of the Torah lections, and hence commenced the next reading with 26.15. Again the regular subsequent 5 at 26.31 (No. 64) is ignored in the Tanhumas and in ER; only JTS Ms. has a section to it and anew there is given the Pet. from Mal.

1.2 which

figures in TB, §7, T, §9, to 26.7

(No. 63a)! Then the section in T, §§10-11, presupposes a S at 27.1 (here No. 64a) which evidently was in lieu of the one at 26.31 (No. 64), only 7 verses previously. One can readily see that those who had a new S at 26.15 (No. 63b) could not have their next one at 26.31 since from verses 15 to 30 there were only 16 verses, but they could do so at 27.1 since thereby the previous 5 would comprise 23 verses (15-37) and thus comply with the minimum requirement of 21 verses. Now a new S at 27.1 rendered impossible the next regular one at 27.20 ‫)התאו‬‎ ‎‫תצוה‬, No. 65); hence it caused a shifting to 28.1, viz. S 64a comprises the whole of Ex. 27 (21 verses!), with the next one beginning at 28.1 (here No. 65a) to which we have indeed a section in ER, c. 37. We have thus 2 groups of corresponding Sedarim: ls 1Bpe, 2s Sp Spe, 4. Ex.

PARI (ONKey, (oY) 2010 63) PAS siil (ikoy, (1) 27.20 (No. 65)

Ex. 2. Ex. 3. Ex. 4, Ex,

25,107 (Now 62a) 26.7 (No. 63a) or 26.15 (No. 63b) 27.1 (No. 64a) 28.1 (No. 65a)

The Midrashic homilies have to be carefully analyzed, according to our procedure of investigation, in order to ascertain their correlation with the respective underlying Haftarot. To

EXODUS:

SEDER 62a

489

begin first with ER, c. 34, to Ex. 25.10 (No. 62a). What was the 11 to such a S beginning with ‫םיטש‬‎ ‫ ושעו? ןורא יצע‬5 71 (infra, p. 541), which commenced at 37.1 ‫)םיטש‬‎ ‫ לאלצב תא ןוראה יצע‬wy ‎'‫ (וגו‬,had as its 11 1 K. 8.8-15+21-22.

Should we say that here

too this H was employed? There is only the Pet. in ER, c. 34.1, to serve as a basis for a point of contact with the corresponding H. This Pet. is from Job 37.23: ‫ברו‬‎ ‫ חכ טפשמו‬Nw ‫והונאצמ‬‎ ‫ירש אל‬

my? ‫אל‬‎ ‫ הקדצ‬and it also seems to weave in v. 20 ff. (cp. infra, p. 490).

One could perhaps

‎‫ איג אוה בקיה וק‬sea

‎‫ל‬

find a verbal connection

01[ )2.73 htiw ‎.‫יר אי החרצה‬

in ‫התעו‬‎

‫גר לא‬

1 K. 8.8. The drift of a part of the homily about God’s glory filling the upper and lower region (Sw ‫ודובכ‬‎ ‫ליחתה הימתמ רמואו‬

‎'‫ (הקב"ה מלא עליונים ותחתונים וכו‬dluow eb detcelfer yb siht H .v (1 K. 8.11): ‫'ה‬‎ ma ‫תא‬‎ ‫ אלמ דובכ 'ה‬.‫ יכ‬Solomon’s Temple is also referred to in this item. However, owing to the meager Midrashic data available, the actual H to this S must remain problematic.

SEDER 63 (18)

'‫ואת המשכן תעשה עשר יריעות שש משזר ותכלת וארגמן וגו‬, Ex. ‫‏‬.1.62 Haftarah:

‎‫ רגלי אייזה בית אשר תבנו‬ATID TNAP ‎‫כה אמר ה' השמים כסאי‬

‎"‫לי וגו‬, haiasI 11-1.66 11( ,sesrev os 2 14 dna .)074A C ,62 beginning missing, ends with 66.8, according to Abrahams’ description, but probably there is a lacuna. Yannai’s Kerobah to the present S also has the indication of Is. 66.1 as the initial v. of H (Zulay’s List; see now his ed., p. 108, 1. 24). There is no strictly verbal tally between S and H, but the intrinsic similarity of ‘Tabernacle’ and God’s ‘House’ is obvious. STRUCTURE

OF HOMILIES

As pointed out above (p. 488), there is no section to our S in either Tanhuma, evidently because of the shifting of S from

here to 26.7

(infra, sub

Only in JTS Ms.

No.

63a).

Also

ER

‫לספר‬

this

5.

(infra, H. pt., p. 252) there is an item intro-

ducing Job 37.23 and 20 ff.: ‫והונאצמ‬‎ ‫ה"שז ידש אל‬ ‎‫תהלתו ונדולתו‬

ignores

STO ‎‫ בא‬NO ‎,"‫וגו‬

‫=) הו‬v ‎‫לו‬

‫השעת‬. ‫תאו ןכשמה‬

‫כתיב היסופר‬

."‫שגיא כח וגו‬

‎‫ [ש]אין בריה יכולה לספר אפילו מקצת‬,‫ הוא מתבלע מן העולם‬,‫שלהקב"ה‬

490

THE TRIENNIAL

CYCLE

‫ הוי שדי לא מצאנוהו‬.)'‫ ב‬,‫ שנ' מי ימלל גבורות י'י וגו' (תהלים ק"ו‬,‫גבורותיו‬ ‫ ואינו בא על האדם הזה לפי כחו‬,‫ שאין הקב"ה בא בטרחות על ישראל‬,'‫וגו‬ ‫ 'וכו‬poy‫ לודג אלא יפל חכ םדאה אוה אב ‏‬.‫ אוהש‬The homily is similar‫‏‬ to the one in ER, 6. 34.1, where it is to Ex. 25.10 (above, p. 489).‫‏‬ Our Ms. also incorporates the Aggadah of R. Judah b.' Simon‫‏‬ concerning Moses’ perplexity when he received God’s com-‫‏‬ mandments about the giving of a ransom for one’s soul (Ex.‫‏‬ ,)30.12 about sacrifices (Num. 28.2) and about the erection of‫‏‬ a sanctuary for God (Ex. 25.8). This whole item is similar to‫‏‬ TB,

Naso,

§19, wherefrom

it is evident

that it could

as well‫‏‬

gnoleb ereh ‫‏‬:BT( '‫ שנ‬,‫ אלא לפי כחן‬,‫ איני מבקש לפי כחי‬:‫א"ל הקב"ה‬ ‫תועירי‬

‫רשע‬

‫השעת‬

‫ןכשמה‬

,‫תאו‬

thus the very

initial‫‏‬

.v fo ruo ;)S ylno ni STJ .sM siht gnidne ‫‏‬:sdaer ‫ לא‬:‫א"ל הקב"ה‬ ‫מצמצם‬

‫‏‬NI

,‫וח" במערב‬

‫בצפון‬

‫וכ‬

‫!‏‬ERAH

‫)= קרשים‬

‫אלא‬

,‫פבור‬

‫שאתה‬

‫כשם‬

‫ןהיניב 'נש ושעו יל שדקמ "וגו‬, ,‫ יתניכש‬similar to ER, c. 34.1, where it‫‏‬ is to Ex. 25.10. Now the Pet. here from Job 37.23, referring to‫‏‬ God’s might, would:well be reflected by the’H (Is. 66.1-2(:‫‏‬

‫ תאו לכ הלא ידי התשע 'וגו‬. . ‫ילגר‬. ‫ יאסכ" ץראהו םודה‬.‫םימשה‬

Also Job‫‏‬

37.24 ‫ ןכל( והוארי )םישנא‬,which probably was also included, would‫‏‬ have a point of contact in‫( דרחו לע ירבד ‏‬Is. 66.2, cp. v. 5). In‫‏‬ the above homily of R. Jud. b. Simon Is. 66.1 is mentioned‫‏‬ explicitly. Thus it would seem as if the same sermon, at least‫‏‬ its first part, was utilized in ER, c. 34.1, for the S at 25.10, and‫‏‬ in JTS Ms. for the S at 26.1; by the flexible method of tallying‫‏‬ it could somehow or other apply to both. No further Mid- -‫‏‬ rashic material to the latter S is available.‫‏‬

SEDER 63a (18a)

‫יריעות‬

‫עשתי עשרה‬

‫המשכן‬

‫על‬

‫לאוהל‬

‫‏‬yro

‫יריעות‬

‫ועשית‬

‫תעשה אותם‬, Ex. ‫‏‬.7.62 About this 5 in lieu of the one at 26.1 (No. 63) see above, p. 488.‫‏‬

Haftarah.

A very appropriate one, containing a glorious lection

of ‘Consolation of Israel’, would be Is. 54.2:

‫ך‬‎ ‫יביחרה םוקמ א ה ל‬

‎"‫"שו אל תחשוכי גו‬ ‫משכנותיך‬ ‫ויריעות‬, gniyllat htiw eht initial v. of 5 by means of the italicized words; it comprised 54.2-10-+17 (10 verses), but in some codices there commencesa

EXODUS:

SEDER 63a

491

new Seder in Isaiah at 54.10 (see Ginsburg, Introd., p. 46), hence the H may have concluded with this v. and thus consisted of 9 verses. STRUCTURE

OF HOMILIES

The parallel sections in TB, §§7-9, and T, ,‫אפ‬‎ contain only one Pet. on Mal. 1.2-3: ‫"וגו‬‎ ‫ םכתא רמא 'ה‬.‫ יתבהא‬The verbal tally with 11 would consist of ‫'ה‬‎ ‫ רמא‬and ‫'ה‬‎ ‫ םואנ‬as compared to similar expressions in Is. 54.6, 8, 10 and 17. These verses were also used as a Pet. to S 62 where the tally was of a similar character (above, p. 484). Also to 5 31 (above, .‫כ‬‎ 265) Mal. 1.2-3 served

as a Pet., and indeed the first portion of the homily here deals with the topic of the meeting between Jacob and Esau forming the conclusion of that Seder. But the germane part here is the application of these verses to emphasize God’s love for Israel causing Him to wish to dwell in its midst (T: ‫המכ‬‎ ‫ה"בקה ואר‬: ‫רמא‬ ‎"‫(חבבתי אתכם וכו‬. retfA gnitnemmoc no eht nigiro fo eht sniatruc (my), the Aggadah proceeds to discuss the origin of the boards of acacia-wood (Ex. 26.15 ff., which formed a part of our S). Acacia-wood ‫)םיטש‬‎ (‫ יצע‬was meant to symbolize the forgiveness of Israel’s sin at Shittim (Num. 25.1 ff.). The last point already leads down to the peroration (TB, §9, end, T, §9,

end):

‫ופטי‬‎ ‫םיטשה 'נש היהו םויב אוהה‬, ‫ה"בקה ב"הועל ינא אפרמ תא‬: ‫רמא‬

‎‫נחלי השטים‬: ‫ והשקה את‬.:::‫ותלכנה"!חלב‬

‫"ןה גיב ע ות‬

yb ‎‫ה הרי םי‬

The last v. cited (Joel 4.18) links up verbally by means of the italicized words with the 11 v. (Is. 54.10): ‫ושומי‬‎ ‫םירהה‬ ‫יכ‬ ‎‫גה‬

‫) תמוטנה‬at kcol =

‎‫ה‬

Additional items to our 5 are found in Midr. Agg. (ed. Buber, I, 169). The statement of R. Abbahu, comparing the heavenly objects to the mundane ones, concludes with the juxtaposition of the heavens, spread out as a curtain (weaving in Ps. 104.2: ‫העיריכ‬‎ ‫ םימש‬ADI), and the curtains of the Tabernacle (Ex. 26.7; for ory ‫תועירי‬‎ wy ‫'נש‬‎ there read '‫תישעו וגו‬‎ (‫'נש‬.

There follows a Pet. on Cant.

1.5:

‫רדק‬‎ ‫הרוחש ינא הואנו כ הא יל‬

‎‫כ יריעות שלמה‬, gnidroffa a yllat htiw eht laitini sesrev fo htob 5 and H (cp. also infra, p. 541). ‘The curtains of Solomon’ are homiletically explained as those of God, viz. the heavens (again weaving in Ps. 104.2), in order to conclude with the comparison

492

THE TRIENNIAL

CYCLE

that as the heavens are permanent so is Israel.4° The whole drift of the Aggadah that, though Israel is ‘black’ through occasional sins, it is ‘comely’ by good deeds (among which the building of the Tabernacle was a signal for Divine pardon of the sin of the Golden Calf), so well reflects our H where God’s mercy and kindness are assured after His anger with His people. In the identification of ‫המלש‬‎ with God (bw ‫םולש‬‎ ‫ימ( הש‬

there is a fine allusion +0 the 11 v.: ‫טומת‬‎ ‫) תירבו ש ל מו י אל‬. 54.10). The item ‫סת‬‎ Cant. 1.5 is found in JTS Ms. at the end of the section to S 62, and a fragment thereof at the end of the section to S 63, but its legitimate place is here (see infra, H. pts ppr25! andi253):

SEDER 63b (18b) ‫ועשית את הקרשים למשכן עצי שטים עומדים‬, Ex. ‫‏‬.51.62 The shifting of the 5 to here has been discussed above‫‏‬ (p. 488). There is only the section in ER, c. 35, to be con-‫‏‬ .deredis tI secudortni sa a .teP ‫‏‬.sP 61.401: ‫ישבעו עצי ה' ארזי‬ ‫ןונבל רשא עטנ‬,leading down to the remark that the cedars, when‫‏‬

created, were intended for the building of the Tabernacle and‫‏‬ the Temple (cp. GR, c. 15.1, ed. Theodor, p. 135). There is‫‏‬ also given the Aggadah concerning the 24 kinds of wood of‫‏‬ which 7 are of best quality as listed in Is. 41.19 (see GR, l. c.;‫‏‬ in TB, §9, T, §9, this is found in the section to S 63a which, of‫‏‬ course,

included

also Ex.

26.15 ff.).

The

verses

cited, viz. Ps.‫‏‬

104.16 and Is. 41.19, suggest a H containing the mention of‫‏‬ .sradec woN eht tsal .v ‫‏‬.sI( 91.14): "‫וג‬ ‫אתן במדבר ארז שטה‬ could have well been the beginning of such a H, tallying with‫‏‬ ‫ םיטש‬xy in Ex. 26.15; it extended to 41.27 where there begins‫‏‬ a new Seder in Isaiah (hence 9 verses). Such a H would be a‫‏‬ typical one of ‘Consolation of Israel’, as so frequently in TC.‫‏‬ Is. 41.19 also contains the word ms (cedar), thus affording a‫‏‬ point of contact with the Pet. verse (Ps. 104.16). However,‫‏‬ owing to the paucity of the available Midrashic data, the choice‫‏‬ of the respective H to our S cannot as yet be regarded as defi-‫‏‬ nitely ascertained. (About the same H to S71, see infra, p. 541).‫‏‬ 54 ,‫ שנ' נוטה שמים כיריעה‬,‫ ואלו הם שמים‬,‫ יריעות של מי שהשלום שלו‬,‫כיריעות שלמה‬ ‫ אף ישראל אין להם טלטול‬,‫מה יריעותיו קבועים ואין להם טלטול‬.

EXODUS:

SEDER 64

493

Seder 64 (19)

‫חושב‬

‫מעשה‬

‫משזר‬

‫ושש‬

wo ‫‏‬midyn ‫תכלת וארגמן‬

‫ועשית פרוכת‬

‫יעשה אותה כהובים‬

Haftarah:

‎‫ואכסך משי‬

‫ואלבישך ר ק מ ה ואנעלך תחש ואחבשך בשש‬,

Ezekiel 16.10-19 (10 verses, so B 41 and C 26). A 470 lists H as extending to (‫)דע‬‎ 16.60 (51 verses); of course there was skipping, viz. 16.10-18 (containing ‫ך‬‎ ‫ ידגב קר מ ת‬corresponding

to ‫המקר‬‎ ‫ ךשיבלאו‬in v. 10)+60

(10 verses).

With

this last v.

there begins a new Seder in Ezekiel. It is also a more appropriate ending than v. 19 which speaks of placing God’s sacrifices before Israel’s paramours (viz. the idols). H tallies verbally with 5 by means of the italicized words; ‫בשוח‬‎ ‫ השעמ‬was taken as corresponding to ‫המקר‬‎ (cp. R. Eli‘ezer’s comment in Yoma 725, bottom: ‫ןיבשוחש‬‎ ‫בשוח ןימקורש םוקמב‬, ‫םקור השעמ‬, ‫ השעמ‬,but note there R. Nehemiah’s differentiation). STRUCTURE

There is no section in nor in ER (see above, p. p. 253-54) introduces here p. 491) as follows: ‫ה"בקה‬‎ ‫רמא‬

OF HOMILIES

either Tanhuma to the present S, 488). Only JTS Ms. (infra, H. pt., the Pet. from Mal. 1.2 (cp. above, ‫י'י‬, ‫תכורפ ה"שז יתבהא םכתא רמא‬. ‫'ספ תישעו‬

‎‫ צמצמתי שכינתי ביניכם מבית לפרוכת‬,‫ ראו מה חיבה חיבבתי אתכם‬:‫לישראל‬ ‎.)‫ כ"ב‬,‫ כ"ה‬,‫על הארון (עיין שם‬

‫ ומבין שני הכרובים אשר‬,)‫ ל"ג‬,‫(שמות כ"ו‬

‎‫ והבדילה‬,‫ שתהא מפרשת בין קודש הקדשים לקודש‬,‫לכך נאמר ועשית פרוכת‬ ‎‫ נאמר ועשית פרוכת‬°24 .'‫הפרוכת וגו‬. ereH .laM ,2.1 gnirrefer ot God’s love of Israel, would be in contrast to the denunciation of Israel in Ezek. 16 who transferred its love to several para‎‫סקס וש סו‬ 7092/0091 ‫ קרמ לכל מ אה בי‬70-664 ehla

same Ms. has the following peroration: ‫ןישוע‬‎ ‫םלועב הזה ויה לארשי‬ ‎‫ מפני שהשכינה‬,‫ יהיו) מביטין בארון ומתים‬:‫ שלא היו (צ"ל‬,‫פרוכת לפני הארון‬

‎‫ אבל לעוה"ב זוכין לראות‬,)‫ כ"ב‬,‫ (שמות כ"ה‬wo ‎‫ לך‬.‫ ונועדתי‬wo ‎,‫שרויה עליו‬ ‎'‫ צינן ונו‬7 ‫ שנ' כי עין בעין יראו בשוב‬,‫) נזוקין‬NY ‎‫ ;פני השכינה‬yltnedive by ‎'‫ וגו‬it is meant that, in addition to Is. 52.9, also the following

2 verses are to be included (9-10). This reference to the restoration of Israel is reflected by the final v. of H, viz. Ezek. 16.60

(see above): ‫תירב‬‎ ‫יתרכזו ינא תא יתירב ךתוא ימיב ךירוענ יתומיקהו ךל‬

494

THE TRIENNIAL

CYCLE

obiy. Thus this Ms. has preserved part of the sermon to the present S with its corresponding H, which is missing in all the other available Midrashim. SEDER 64a (19a) '‫ועשית את המזבח עצי שטים חמש אמות אורך וחמש אמות רוחב וגו‬, Ex.

‫‏‬.1.72

Concerning the shifting of this 5, cp. above (p. 488). Here the section in T, Terumah, §§10-11, is to be considered in con-

junction

with

Midr.

Agg.

(Buber,

I, 170-172).

The

latter

introduces a sort of Pet. from Cant. 7.7: ‫המ‬‎ ‫חבזמה ה"שז‬, ‫ תא‬Mwy) ‎'‫ ;יפית ומה נעמת אהבה בתענוגים וכו‬eht ylimoh flesti si ,dnuof htiw variants, in TB, Tesawwéh, §1, T, §5, to 5 65, where, however,

the introductory v. is 630%. 1.15 (as to which see infra, p. 499). The remainder in Midr. Agg. (from p. 171, 1. 3 ff.) is parallel to T; also the Geniz. fragment, the first leaf of which contained

a part of the sermon to 5 62 (above, p. 484-85), has in fol. 2 (after a lacuna) a portion of the section to our S as in these 2 Midrashim (infra, 11. pt., p. 122-25). Only the peroration is different, viz. T, §11 (and also in the above Geniz. fragment), concludes with a reference to the future punishment of Edom+4%* whereas the former ends with an allusion to the atonement of Israel’s sins.497 Perhaps both endings should be combined to the effect that the altar, on which fire burned constantly, symbolized on the one hand the punishment of Edom and on the other the atonement for Israel asa reward for studying the Torah constantly. What was the underlying H? An appropriate one of ‘Consolation of Israel’ would be Is. 60.7: ‫ולעי‬‎ . . . ‫לכ ןאצ רדק וצבקי ךל‬ ‎‫ובית תפארתי אפאר‬ ‫על רצון מזבהי‬, gniyllat yb snaem fo ‎‫מזבחי‬ with Ex. 27.1. It extended to v. 16 (10 verses). The final v. cited in the peroration

‎‫ ן‬ok ‎‫בה‬

‎‫ נצחים‬.‫לנצח‬

nnA

in T, viz. Is. 34.10: ‫אל‬‎ ‫םמויו‬

sPV

DM

‎‫יעלה עשנת‬

‫הליל‬

‫תפבהולעולם‬

‫עובר‬, dluow eb ni tsartnoc ot s’learsI yrolg detciped ni ,H

64 ‫ אני נפרע מן מלכות אדום‬,‫ שהאש בוערת בו ביום ובלילה‬,‫ בזכות המזבח‬:‫אמר הקב"ה‬ '‫ שנ' לילה ויומם לא תכבה וגו‬,‫ הרשעה) באש ותהא נשרפה ביום ובלילה‬:‫(בדפוסים הראשונים‬ ‫ד"ל )'י‬, (‫ היעשי‬. About the wording in the Geniz. fragm. see infra, 11. pt., p. 125.‫‏‬

‫‏‬ypo7s ‫ בוערת) בו‬:‫ שאש הקרבנות בוערות (צ"ל‬,‫ יבוא זכות המזבח‬:‫אמר הקב"ה‬ )'‫ שנ' והגית בו יומם ולילה (יהושע א' ח‬,‫ שעוסקין בתורה יומם ולילה‬,‫ ויכפר על ישראל‬,‫ולילה‬.

EXODUS:

SEDER 64a

A95

Is. 60.11: ‫אל‬:-‫ורגסי‬‎ ‫ לו הלי‬.‫ךירעש םמוי‬-‫ דימת‬InnDI, and v. 15: ‎‫עזובה ושנואה ואין ע ובר ושמתיך לגאון עולם משוש דור‬.‫תחת היותך‬ ‎‫ ;ודור‬616 noitcurtsed fo modE dluow osla evah sti noitacidni ‎‫תו‬ .21:‫חרוב יחרבו‬ ‫ והנוים‬. . . ‫כי הגוי והממלכה‬. esiwekiL eht final v. in Midr. Agg. concerning the study of the Torah, viz. Josh.

1.8: .75%5) ‫םמוי‬‎ ‫ תיגהו וב‬,would

have its homiletic

allusion

in Is. 60.11: ‫'וגו‬‎ ‫ ךירעש דימת םמוי הלילו‬,‫ וחתפו‬these gates being of the houses of study (cp. R. Hisda’s comment:on Ps. 87.2: ‫בהוא‬‎ ‎‫ שערים המצויינים בהלכה‬,‫ה' שערי ציון‬, .reB ,a8 dna ees osla .rdiM Teh., a.l., in the version found:in YHM, a. ‫יתבו‬.:.]‎ ‫ירעש תויסנכ‬ ‎‫(מדרשות‬.: There only remains to correlate the abové Pet. from Cant. 7.7: ‫םיגונעתב‬‎ ‫ תיפי המו תמענ הבהא‬.‫ המ‬Such correlation is difficult, but if we prefer the Pet. v. found in the parallels, viz. | ]‫רח‬‎ | 155 ‫רה‬ ay) ‫הפי‬‎ qin ‫ךנה‬,‫?תיעההפי‬‎ we have asready verbal tally with the H v. here (Is. 60.8( ‫םהיתובורא‬:‎ ‫ םיננויפכ לא‬,‫ו‬

‘whereas infra (p. 499) the point of contact with the H verse -- to ₪ 65 is different. The flexible method of tallying enabled the same verse to serve as a Pet. in more than one instance. More,Over,.in the present case S 64a excluded the S at Ex. 27.20 (No. 65, see above, p. 488), and vice versa; the same applies ‘to the respective Petihtot introducing the same verse at both places. SEDER 65 (20)

‫ואתה תצוה את בני ישראַל ויקחו אליך שמן ז ית זך כתית למאוך להעלוְת נר‬ Tortex, 27.20.‫‏‬ Haftarah: ‎.‫ לו כלבנוןץ‬.‫הודו וריח‬

fN

‎‫כ‬

"‫ילכו יונקותיר היהי‬, aesoH .7.41

41 11505 11:35 extending to (‫)דע‬‎ Joel 1.14 (18 verses) whereas A 470 does 16 to-Joel 2214 (38 verses): -Of course, in either case

there.

was: skipping iviz.--Hos.”

hence 10 verses.

14.7 zJoel

1.5-+14,.or

2.14,

|

Quite different 8111: isigiven in’ @38, :.2‫שו‬:‎ ‫?תפ;הפי‬ ‎"‫תואר קרא ה' שמך וגו‬, haimerej ,gnippiks\,2.21-61011( (13 verses, so according to Abrahams” description). more skipping has to be assumed, viz. 11.16-20 ‫)יביר‬‎

‫ ןנער‬nt 0 6 Here too ‫יתילג( תא‬

12.1 ‫)ךילא‬‎ ‫)'וגו בירא‬:34-15.15-16-(‫ילע 'ה יכ‬, ‫ךמש‬: ‫ארקנ‬, ‫ יכ‬60responding to the initial v. ‫ךמש‬‎ ‫ 'ה‬,(‫ ארק‬hence 10 verses. This

496

THE TRIENNIAL

CYCLE

fragment needs re-examination. C 24, defective at beginning, also concludes with 15.16. The word ‫תיז‬‎ supplies in both cases the tally of H with >. There is a part of Yannai’s Kerobah to our S, but the indica-

tion of the initial v. of H is missing (Zulay’s List; see now his ed., pp. 110-12). STRUCTURE

1. Y Sermon.

OF HOMILIES

T, Tesawwéeh, §1:

‫ קטן נמול‬:‫ כך שנו רבותינו‬.‫ קטן לכמה נמול‬:‫ ילמדנו רבינו‬.‫ואתה תצוה‬ .'‫ וכו‬,‫‏ אבינו‬ynp ‫ כשם שנמול‬,‫ מה טעם‬,)'‫ ה‬,‫‏ י"ט‬wan '‫ (מ‬9*‫לשמונה‬ The starting-point of this Y theme is to be found in the initial v. of H from Hos. 14.7 ff., viz. ‫ויתוקנוי‬‎ ‫ וכלי‬,taken in the

meaning of children ,‫)קונית‬‎ jup).499 After citing the M. as to the dates of circumcision (see note 498), and after stating the reason for the ordinary date falling on the 8th day after birth in order to correspond to the procedure in the case of Isaac (Gen. 21.4),

the homilist proceeds to emphasize

the merit involved

in the

rite, inasmuch as a father, notwithstanding the preciousness of the baby, submits the latter to the operation, rejoices on this

occasion and even incurs expenses for the banquet following the circumcision (about the latter point cp. also T, Tazri‘a, §5, TB, §7). Then the remark is added that a child becomes especially precious to the father at the time when he is able to converse with it (weaving in Jer. 31.19: ‫דלי‬‎ ‫ ריקי יל םירפא‬jan ‎"‫בו ג‬ ‫דברי‬ ‫("שעשועים כי מדי‬ 5 morF siht ,.v hcihw srefer 48 In nox

mix

(Prag,

1624, fol. 470, col. 1) the question

is asked:

‫המית‬‎

‎‫ ;דזיל קרי בי רב הוא‬eht snoitulos ni ‎‫ יוסף‬yp dna ‎‫ ענף יוסף‬era .decrof ylbaborP the continuation of the Mishnah was given here, viz.: ‫א"ילו‬,‎ 1', ‫'טל‬, ‫'חל‬,

‎‫ כדרכו לשמונה‬,‫ הא כיצד‬.‫ לא פחות ולא יותר‬,‫ולי"ב‬. oT eht rettal ,tniop .ziv eht lausu 8th day, there is added here: ‫'וכו‬‎ ‫םעט םשכ‬, .‫המ‬

94 oS ,mugraT ‫‏‬:./.a ‫יסגון בנין ובנן‬.

.pC osla .reB ‫‏‬:b34 ‫עתידים בחורי ישראל‬

‫ןונבלכ 'נש וכלי ויתוקנוי 'וכו‬, ‫ חיר בוט‬.‫ ונתיש‬See also the Piyyut in GS, III, 36,‫‏‬ 1. 5 ‫‏‬:.ff ,‫‏ נטיעים כשתילי זית (עיין תהלים קכ"ח‬naba ,‫ פוריה לשתול ברכתו בית‬,‫בעלת בית‬ ‫)'ג ויתוקנויבו ודוה תיזכ‬, (the context clearly shows that‫ ויתוקנוי ‏‬was taken in the‫‏‬ meaning of children).‫‏‬ 59 In this ‫טי‬‎ Ephraim is personified for Israel as in the H v. (Hos. 14.9):

‎'‫ לעצבים וגו‬ym ‎‫ מה לי‬vO ‎‫א פ ר‬.

EXODUS:

SEDER 65

497

to God in His relationship to Israel as that of father to son, the Aggadist very skilfully turns the point to depict, by means of R. Bisna’s statement,

the several

Divine

commandments

with

regard to the equipment of the Tabernacle as symbolizing the repayment on the part of Israel, God’s children, for the kindness of their Heavenly Father. God said to Israel: My children, as I cared for you in the wilderness, so you do unto Me by erecting the Tabernacle with its paraphernalia ‫לארשיל‬:)‎ ‫רמא ה"בקה‬

‎'‫ האכלתי אתכם במדבר וכו‬,‫ לי כשם שעשיתי לכם‬yw ‎,‫(בני‬.

lareveS hcus

parallels are enumerated, the last one being ‘the perpetual light’ to correspond to God illumining Israel’s road by day and by night (Ex. 13.21). Herewith there is a return to the initial v. of our S,5°% thereby completing the first portion of this Y Sermon. In tracing the continuation, we notice first that the section in T, §$$2-8, consists of 2 sermons, viz. §§2—4, concluding with a peroration of its own (§4, end), and %%5-8, TB, §§1-6. This latter part also contains a double peroration (T, §7, TB, §5, and T, §8, TB, $6). Further one has to 2387 in mind the similar-

ity of the homilies on our S to those bearing on the S beginning with ‫תורנה‬‎ ‫( ךתולעהב תא‬Num. 8.1 ff., infra, Vol. II), and also those connected with Lev. 24.1 ff. (infra, ibidem; see LR, c. 31). Hence there is the possibility of transference in the Midrashim of items from one S to another. With this in view, let us examine the available Aggadic data. In T, §2, there is introduced a Pet. from Job 14.15: ‫ףוסכת‬‎ ‫ יכנאו א ע ךנ השעמל ךידי‬,‫ ארקת‬which tallies with H from Hos., just as did the Y theme in %1, viz. corresponding to Hos. 14.9: ‫ונרושאו‬‎ ‫ ינא; ע יתינ‬cp. also ER, c. 36.4,

which whole section will be analyzed farther on, and LR, c. 31.3. There

is also woven

in (T, §2, and

§4, beginning)

Ps. 36.10:

‎‫ מקור חיים באורך נראה אור‬yoJ ‎‫כי‬, hcihw yam evah a tniop fo contact with ‫ןנד‬‎ ‫ ויחי‬in Hos. 14.8. In connection with Ex. 27.21 (the second v. of our S) there is also introduced (in T, §2, end) Ps. 10.17: ‫ךנזא‬‎ ‫ בישקת‬oad pon ‫'ה‬‎ ‫ םיונע תעמש‬,‫ תואת‬which

would

have again a bearing on

as above.

‫יתינע‬‎

‫ ינא‬and ‫ךנעא‬‎ ‫ארקת ינאו‬

The peroration in §4, end, reads: ‫לארשיל‬:‎ ‫רמא ה"בקה‬

‫‏‬tos :‫ (וצריך להוסיף‬,‫ וכנגדו צו את בני ישראל להעלות נר תמיד‬,'‫יה' הולך לפניהם יומם וגו‬ )'‫ ואתה תצוה וגו‬,‫ ממה שקרינו בענין‬,‫מנין‬.

498

THE TRIENNIAL

CYCLE

'‫ שנ‬,‫‏ המאורי הגדול לעתיד לבוא‬oy ‫מאיר לכם‬-‫ אניי‬.,‫ תדליקו לפני נרות‬ox‫‏‬ ‫ ךתראפתל‬pads)‫ ךל 'ה רואל םלוע ‏‬mm. The last v. cited (Is. 60.19) »‫‏‬ by itself has no connection with the above H, but if we include‫‏‬ the next 2 verses, then in‫םיקירצ "גו ‏‬ ‫( ךמעו םלכ‬60.21). we‫‏‬

have a tally with‫ יכרד 'ה דצו" םיקי וכלי םב ‏‬wD in Hos.‫‏‬ 14.10 (cp. also infra, p. 500). With this whole section in T‫‏‬ there should be compared Midr. Agg. (ed. Buber, I, 172-4).‫‏‬ tI snigeb htiw a ylimoh gnicudortni ‫‏‬.vorP 32.6: ‫כי נר מצוה ותורה‬ ‫םייח תוחכות רסומ‬ 7471 ,‫ רוא‬which could be connected with‫‏‬ H,-wiz.‫ ‏‬7 ‫ ויחי‬and ‘at‫( רד יכ ‏‬Hos. 14.8 and 10); the Aggadah‫‏‬ also deals with the righteous person whose deeds are compared‫‏‬ to a light, and hence reflects:‫ 'וגו ‏‬03 ‫ םיקידצו וכלי‬in Hos. 14.10.‫‏‬ From‫( א"ד התאו הוצת 'וגו ‏‬ibid., p. 173) up to the peroration (p. 174,‫‏‬ top) the passage resembles T, %%2-4. In MHG, II (Ms. Jew.‫‏‬ Theol. Sem.), the section to:msn‫ 'פ ‏‬also begins with a homily‫‏‬ on Prov. 6.23, but different frdm that in Midr. Agg. It reads:‫‏‬ ,‫יבאור‬

‫והתוהה‬

‫בנר‬

‫המצוה‬

‫לאורו‬

‫משתמש‬

‫שאין‬

,‫ביתו‬

‫השלה‬

‫אם‬

‫לא תזכרנה‬

‫מצות‬ ‫עשה‬

‫כך עושה‬ ‫אשר‬

‫נמשלה‬ ‫בתוך‬

‫יהושע‬ ‫נר‬

,‫בו ומכבתו‬

‫שנ' כל צדקותיו‬

‫א"ר‬

.‫אור‬

‫למי שמרליק‬ ‫מנשבת‬ ,‫מצוה‬

‫ותורה‬ ‫דומה‬

‫נר זה רוח‬ ‫אותה‬

‫נכבית‬

‫כי נר מצוה‬

‫אחת‬ ‫מה‬

‫מצוה‬

,‫הוא''וביתו‬

‫וחוטא‬

‫רע‬

‫זהש"ה‬

‫טשה אדם‬

‫יצר‬

‫אלא‬ ‫אותו‬

‫ מה האור מאיר לפני הבריות' שלא‬,‫ ונמשלה התורה באור‬.)‫ כ"ד‬,‫(יחזקאל י"ח‬ ‫ שנ' מצות י'י ברה‬,‫ כך התורה מאירה לעוסקים בה שלא יכשלויבחטא‬,‫יכשלו‬ ,‫‏ בה נכשל כהולך באפלה‬yop ‫ וכל מי שאינו‬,)'‫ ט‬,‫מאירת עינים (תהלים י"ט‬ ‫'ד )ט"י‬, (‫ ךרד םיעשר הלפאכ אל[ ועדי המב ]ולשכי ילשמ‬.‫ 'נש‬Here, too,‫‏‬ eht rettal trap ylraelc stcelfer ‫‏‬.soH 01.41: ‫כי ישרים דרכי ה' וצדיקים‬

‫( וכלי םב םיעשופו ולשכי םב‬cp. 0813 p. .)105 (About the application‫‏‬ of Prov. 6.23 to Miswah and Torah cp. the beautiful comment‫‏‬ of R. Menahem b. R. Yose in Sotah 21a). The above homily‫‏‬ is also found in JTS Ms. to our S (where the text is more com-‫‏‬ plete). Previous to this item there is given there a Pet. on Ps.‫‏‬

:71.19 ‫ םיהלא דע םורמ רשא תישע תולודג םיהלא ימ ךומכ‬,‫ ךתקדצו‬which‫‏‬ has no clear tally is tantamount to would tally better of 12.1; ‫התא‬‎ ‫קי‬

with this 11, except that God’s righteousness‫‏‬ His “upright ways’’ (Hos. 14.10). This Pet.‫‏‬ with the other H, from Jer. 11.16 ff., because‫‏‬

‫( צ ד‬ep, also infra, p.. 500).

On the other hand, the second H from Jer. 11.16 ff. (above, p. 495) is evident in the structure of other available homilies. To begin with, the corresponding Y theme seems to be tucked

EXODUS:

SEDER 65

499

yawa ni ,BT ,6§ ‫‏‬,T §8: )‫ שנו רבותינו (חסר בת"ה‬,‫כיצד היו עושין את השמן‬ ‫ןיפי ויה ןירכינ ןהל 'וכו‬, ‫ פ רי תו‬poy‫ ויהש ‏‬.‫ םיתיזה‬This suggests‫‏‬ ta ecno eht ‫‏‬tniop-gnitrats ‫‏ תג‬siht 1: ‫תואר‬ ‫פרי‬ ‫זית רענן יפה‬ ‫( "וגו‬Jer. .)61.11 We may thus assume that the first portion of‫‏‬ this Y sermon read as follows:

‫ואתה תצוה את בני ישראל ויקחו אליך שמן זית זך כתית למאור להעלות נר‬ :‫שנו רבותינו‬

]‫ | [כך‬.‫השמן‬

‫את‬

‫‏‬yop ‫היו‬

‫ | כיצד‬:]‫ =[ילמדנו רבינו‬..‫תמיד‬

‫ היו ניכרין להן [ו]היו נוטלין אותן וכותשין‬,‫ שהיו עושין פירות יפין‬:‫הזיתים‬ 95:

‫למנחות‬

‫והשני‬

,‫למנורה‬

‫‏‬SIW

‫מפרישין‬

‫היו‬: ‫יוצא‬

‫שהיה‬

‫הראשון‬

‫השמן‬

,‫אותן‬

There probably was also included M. Men. 8.4-5, found in T,‫‏‬ $6 ‫וניתובר 'ג םיתיז )'וכו‬: (‫; ונש‬the end of Men. 8.5 has been split‫‏‬ pu ni ,T erehw ti si ot eb dnuof ni ,3§ ‫‏‬gninnigeb )‫מה מנורה שאינה‬ ‫ הליכאל( 'וכו‬. This whole latter paragraph may really be a part‫‏‬ of the‫ צי ‏‬item,5° leading down to the point that from the light‫‏‬ of the Menorah every house in Jerusalem was illumined,“‫‏‬

hence‫ וחקיו א ל ךי ןמש תיז ךז תיתכ ‏‬thereby returning to the initial‫‏‬ Ve OLD:‫‏‬ de Perron Cant. 1S ery‫ ךנה פלי" יה ‏‬ey De‫‏‬ ‫( םינוי‬TB, §1, T, §5)5% has clearly a point of contact with the‫‏‬ laitini .v fo siht H ‫‏‬.reJ( 61.11): '‫זית הענן יפה פרי תואר קרא ה‬ ‫ ; ךמש 'וגו‬the point of comparing Israel to a dove in undergoing‫‏‬ willingly martyrdom for God’s sake, weaving in Ps. 44.23:‫‏‬

‫החבט‬ ‫ו‬

‫ ךילע ונגרוה לכ םויה ונבשחנ ןאצכ‬,‫ יכ‬would be reflected‫‏‬ (ler 1119). na‫ ביה ליל ‏‬aha‫ יש ‏‬ao DN,‫‏‬

ehT txen meti ,BT( ,2§ ,T )6§

secudortni ‫‏‬.tnaC 6.7: ‫ראשך עליך‬

‫ ; למרככ תלדו ךשאר ןמגראכ ךלמ רוסא םיטהרב‬it is 8150 found in LR,‫‏‬ 5% Cp, Tos. Men. 9.6-7: ‫רמוא‬‎ ‫ןכל 'ר הדוהי‬. ‫ ןיאיבמ אלא ןמ םיתיזה ןידחוימה‬PR

‎‫ השני והשלישית למנחות‬,‫ הראשון למגורה‬. . . ‫לא היה טוחנן ברחיים אלא כותשן במכתשת‬. eeS also Babli 868.

‎"‫וכו‬

‫יפין‬

In our version, instead of ‫םידחוימה‬‎ ,‫ םיתיזה‬the reading 18

‫הזיתים שהיו עושין פירות‬.

593 The statement of R. Hanina, the chief of the priests, is cited by R. Simon .‫ל‬‎ Semah Duran ‫)תובא‬‎ 720, ed. Leipzig, 41a) as: ‫הוצת‬‎ ‫ 'פ התאו‬.‫ונדמליבו‬

54 (oy ‫ומכ‬‎ ‫תא‬, (‫ל"צ‬: ‫וניתובר[ ומכ שרדמב ]הדגא ל"ז ןויכ ויהש ןיקילדמ ןמ‬, ‫ורמא‬ ‎‫ כל חצר שהיתה בירושלים היתה משתמשת לאורה‬,‫המנורה‬. sihT si yltnerappa eno fo eht miracles ‎)‫ (מעשה נסים‬dedrocer ereht gninrecnoc eht .haroneM nI ytilaer ylno the huge bonfire on the second night of Tabernacles ‫)הבאושה‬‎ ‫ תחמש( תיב‬would illumine every courtyard in Jerusalem (see M. Sukkah 5.3). 55 Cp. the item on Cant. 7.7 in Midr. Agg. to 5 64a (above, p. 494): there, too, it is more likely that the Pet. v. was Cant. 1.15.

500

THE TRIENNIAL

CYCLE

c. 31.4 (see Buber’s note 16), to the 5 at Lev. 24.1 (infra, Vol. IT). The correlation with H is only established if we include the next ‎‫ יש‬in Cant., Viz. ‫יםינונעתב‬‎ ‫ הבהא‬Noy ‫המזי‬‎ ‫ פיי"המ "תיל‬77 thus tallying with ‫ראות‬‎ ‫ הפי ירפ‬in Jer. 11.16. Indeed in Cant. R., a. L., there is the comment: ‫"וכו‬‎ ‫תוצמב המו תמענ ח"גב‬, ‫ תיפי‬,‫ המ‬so similar 0 1 ‫לסת‬‎ ‫יב‬ 0 Ravanis)e The homily (TB, §4, T, §6, end), concluding with Ps. 97.11: ‎‫אור זרוע ל צ ד יק ולישרי לב שמחה‬, dluow rehtar evah a tniop fo contact with the Hos. 11, viz. 14.10; however,

in the Jer.

H we

have also ‫נו‬‎ ‫ התא "הי‬1p 1s )‫לי‬‎1221 ‫ ית‬itemean Bs $55 T-9$7would seem to contain a peroration concluded by Is. 60.2: ‫הנה‬‎ ‫יכ‬ ‎"‫ וגו‬quinn

which,

however,

has

no

bearing

on

either

H;

the

whole homily may really belong to the Seder at Num. 8.2 (cp. TB, ,‫ךתולעהב‬‎ §2, T, §2). But there is another peroration in TB,

§6, end: ‫תיב‬‎ ‫לארשיל םלועב הזה םתייה םיקוקז ורואל לש‬: ‫רמא ה"בקה‬ ‎‫ אבל לעוה"ב בזכותו של אותו הנר אביא לכם את מלך המשיח שנמשל‬,‫המקדש‬

‎‫ ולא עוד‬,)‫ י"ז‬,‫ אצמיח קרן לדוד ערכתי נר למשיחי (תהלים קל"ב‬wo ‎'‫ שנ‬,‫לנר‬ ‎'‫ שכך אמר ישעיהו והיה ה' לך לאור עולם וגו‬,‫אלא שאני עושה לכם אורה‬. The last v. cited (Is. 60.19) was the one used in the peroration in T, §4, end, as to which cp. above (p. 498). But in T, §8, this peroration is in a double form, first as in TB, weaving in Ps. 132.17, and then, after commenting on Ps. 50.23,5° the Aggadah deals with light in a general way, and not only with the light

from the Temple, thus: ‫לבא‬‎ ‫רנל‬, ‫ה"בקה ז"הועב םתא ןיכירצ‬: ‫רמא‬ ‎‫ והלכו גוים לאורך ומלכים לנוגה זרחך‬:‫לעתיד‬. nI .rdiM .ggA .p( ,571 top) only the first half of the peroration, referring to the Messiah, is given and so also in LR, 6. 31, end, though in a variant form.

We thus see a manifold combination of the peroration rendering it difficult to correlate it with either of the above 2 Haftarot. The addendum in T, §8, beginning with ‫עשיב‬‎ ‫ ונארא‬447 ‫םשו‬ ‎‫ אלהים‬and concluding with ‫ךרואל‬‎ ‫ ל כ ו םיוג‬,‫ הו‬would rather seem to allude to the Hos. 11 by reason of: ‫ה‬‎ ‫יכ םידשי רד יכ‬ ‎‫ וצדיקים ילכו בם‬.soH( ,)01.41 .pc :osla ‎‫ ילכו יונקותיו‬.)71.41( 2. Other Homilies. ER, c. 36, posits Jer. 11.16, the initial v. of the second H to our S, as the basis of the section, thus 6°s ehT meti flesti osla srucco ni ‫‏‬,RL 6. 2.9: ‫ אלו שהן מדליקין‬,‫ד'א ושם דרך‬ '‫נרות כדי להאיר בהם רבים וכו‬.

EXODUS:

SEDER 65

501

resembling again, as noticed several times before, the chapter in AB

headed

Nebiim.

But

the section

itself intrinsically

is

better reflected by the Hos. H, and hence it seems that Jer. 11.6 was cited because by means of ‫תיז‬‎ it tallied both with Ex. 27.20 and Hos. 14.7. Thus the Aggadah, comparing the ill-treatment of Israel by the gentiles to the process of squeezing out the oil from the olives, weaves in the point of God answering Israel as a result of repentance ‫)םהל‬‎ ‫כ"חאו( ןישוע הבושת ה"בקהו הנוע‬ which seems to allude to: ‫ונרושאו‬‎ ‫( ינא ע נ תי י‬Hos. 14.9). Especially the homily (ER, c. 36.3) concerning the stumbling of those not busying themselves with the Torah, weaving in Prov.

4.18-19: ‫'וגו‬‎ ‫ ךרד םיעשר הלפאכ‬. . . ‫ םיקידצ‬,‫ חרואו‬clearly seems to allude to Hos. 14.10. The Aggadah also introduces Prov. 6.23 as in Midr. Agg., and in fact appears to be a variant of the item there (above, p. 498). Finally in c. 36.4 there is the Pet. from Job 14.15 which also tallies with Hos. 14.9 (above, p. 497). The section in ER accordingly rather presupposes this latter H as the underlying one, although Jer. 11.16 is cited at the heading, and on the latter there is placed the comment on Ps. 48.3: ‫"וגו‬‎ ‫ףונ‬ .‫הפי‬ SEDER 658 (20a)

‫ה ק ר ב אליך את אהרן אחיך ואת בניו אתו מתוך בני ישראל לכהנו‬ ‫ולי ונד‬ 1,82,

‫ואתה‬

As pointed out above (p. 488), those who had a 5 at 27.1 (No. 64a) had to begin the next one here in lieu of at 27.20 (No. 65), where the regularly accepted S was, as evident also from the Sidra ‫הוצת‬‎ ‫ התאו‬in the Babylonian AC. To the 5 here there is only the section in ER, c. 37, on the basis of which it would seem that the 11 began with: ‫אצי‬‎ ‫היהו ורידא ונממ ולשומו וברקמ‬ ‎"‫ אלי גו‬niw ‎‫וה קר בתיו‬, .reJ ,12.03 suht gniyllat htiw ‎‫ואתה‬

‎‫ ה ק ר ב אליך‬ni .xE .1.82

sihT H ylbaborp dednetxe

0

90

(10 verses); in Ms. Brit. Mus. Or. 1473 (cp. 130, I, 104b-105a) a new Seder in Jer. commenced with this final v. ‫ ריקי יל םירפא‬jan. First there is in ER the Pet. from Zech. 10. oe‫‏‬

‫‏ נוגש יחדיו‬a

‫יצא‬

‫יתד ממנו קשת מלחמה ממנו‬

‫ פנה ממנו‬0021,

affording a connection with Jer. 30.21 by means of the italicized‫‏‬

502

THE TRIENNIAL CYCLE

words. Moreover, the whole trend of the Aggadah to the effect that in Israel the leaders are native-born Jews,5” and not outsiders, is clearly reflected by this initial v. of H: “And their prince shall be of themselves, and their ruler shall proceed from the midst of them.”’ In ER,.c. 37.3, there is introduced Ps. 65.5: ‎'‫אשרי תבחר ו תק ר ב ישכון חצריך ונו‬, gnidroffa a tniop fo tcatnoc by means of ‫ברקתו‬‎ with the initial verses of both 5 and 11; 6 also the item in Midr. Agg. (ed. Buber, I, 176), which has been misplaced and really belongs to the present S. (As to Ps. 65.5 used as a Pet., see infra, p. 539, and the section to the S at Lev. 8.1, infra, Vol. II). Finally there is woven in (ER, c. 37.4) 6. 119.9220

yawsy wenn

‫ילול‬‎,which would tally with the

final v. of the suggested 11: ‫םיעוש‬‎ ‫ ריקי יל םירפא דלי עש‬Jan (Jer. 31.19). SEDER 66 (21)

'‫לי לקח פר אחד גו‬

‫‏ לקדש אותם לכהן‬dno ‫וזה הדבר אשר תעשה‬,

0

Haftarah:

‎‫תקראו משרתי אלהינו יאמר לכם‬

'‫ה‬

‫כהני‬

‫ואתם‬, haiasI

61.6-62.5 (11 verses, so A 470). B 41 is defective as the copyist has omitted to indicate the conclusion of 11 ‫רשא‬.)‎ ‫'מלש הזו רבדה‬ ‎‫(ואתם כהני י'י תקראו משרתי [עד כ‬. C 42 osla stsil -51 5 (Abrahams remarked: ‘end missing’; now the last v. may not be given fully in the fragment, but the H certainly did not extend beyond 62.5). Yannai’s Kerobah to the present S also seems to denote Is. 61.6 as the initial v. of H (Zulay’s List; see now his ed., .‫כ‬‎ 112, 11. 4-5). The tally between

S and H consists only of the verbal simi-

larity of ‫יל‬‎ ‫ ןהכל‬and ‫'ה‬‎ .‫ינהכ‬

But the description of the robing

of Aaron and his sons with the priestly garments (Ex. 29.5-9( has its parallel in the H v. (Is. 61.10): ‫ליעמ‬‎ ‫יכ ינשיבלה ידגב עשי‬ ‘by’ .‫הקדצ‬‎ Otherwise the H is a typical one of ‘Consolation of Israel.’ 57 ‎‫ מהם‬,‫ מהם נביאיהם‬,‫ מהם כהניהם‬,‫ מהם מלכיהם‬,‫ מהם גדוליהם‬,‫אבל ישראל אינו כן‬ ‎‫שריהם‬. .pC .R s’rieM tnemmoc ni nilluH ,065 ,mottob dna ,RG .c ,38 -nigeb ning (see notes in ed. Th.-Alb., p. 997).

EXODUS:

STRUCTURE

SEDER

66

503

OF HoMILIES

No Y theme has been preserved. The available sections in the Tanhumas and elsewhere point to the above H as the underlying one. However, a part of ER, c. 38, presupposes another H, viz. Hos. 14.3: ‫'וגו‬‎ ‫םי ובוש לא 'ה‬ ‫ םכמע ד רב‬inp, thus tallying with ‫רב‬‎ ‫ הזו דה‬in the initial v. of S. Such a H probably extended to 14.10+Joel 2.26-27 (10 verses); at 2.27 there begins a new Seder in Minor Prophets. To begin with the Tanh. homilies, the Pet. from Prov. 3.35:

‎‫כ ב וד חכמים ינחלו וכסילים מרים קלון‬ has its point of contact

with

,BT( ,héwwaseT ,7§ ,T )11§

11 from

Is.: ‫ורמיתת‬‎

‫םדובכבו‬

(61.6) and ‫ךדוב‬‎ ‫( וארו םיוג ךקדצ לכו םיכלמ כ‬62.2); indeed the homily applies«first the two halves of Prov. 3.35 to Israel and the nations respectively, and subsequently leads down to Aaron and his sons in order to link it up with the initial v. of S.5° The next Pet. (TB, 88, T, §12) is from Ps. 119.89: ‫ךרבד‬‎ ‫םלועל 'ה‬ ‎‫ בשמים‬3X1, but also verses 90-91 are woven in, as evident from T which is fuller than TB. Thus by means of ‫ךרבד‬‎ there is a tally with ‫רבדה‬‎ ‫ הז‬in Ex. 29.1, and by means of ‫ךיטפשמ‬‎‫ל‬ ‎‫ עמדו היום‬.sP( )19.911 ereht si a tniop fo tcatnoc htiw eht H ,v (Is. 61.8): ‫ט‬‎ ‫ ינא 'ה בהוא מ ש פ‬.‫ יכ‬This Aggadah, too, is shortened at the beginning; see the item in Midr. Agg. (ed. Buber, I, 176) 58 As the homily ends, there is only visible the connection with the first half of Proy. 3.35, and the contrast, due to the second half, is missing. Thus in TB: ‫פ"ע‬‎ ‫הנוהכה םדיב‬

‫)הססבתנש‬

(‫ל"צ‬: ‫המסבתנש‬

‫וינבו‬, ‫ולחני הז ןרהא‬, ‫א"ד דובכ םימכח‬

‘nome ‫שדקל‬‎ ond ‫השעת‬‎ ‫ הזו רבדה רשא‬.‫רובידה‬, The expected contrast is Korah and his group which is given in T, prior to this ending, in a corrupt form:

‎‫ד"א כבוד חכמים‬

.‫ זה קרח ועדתו‬pop ‎‫ וכסילים מרים‬,‫ זה שבט הלוי‬,‫ד"א כבוד חכמים ינחלו‬

‎'‫ זה אהרן ובניו וכו‬.»mb woN haroK dna sih hood, not being satisfied with belonging to In JTS Ms. the section to our S (infra, H. Aggadah in a better form: ‫םינהכה‬,‎ ‫הז ןרהא וינבו‬

sedia the pt., ‫ולחני‬,

yllaer demia ta eht -tseirp Levites (cp. Num. 16.10). p. 259) has preserved this ‫'וגו ה"שז דובכ םימכח‬, ‫הזו רבדה‬

‎‫ לאהרן אחיך‬:‫ ועשית בגדי קודש וגו' (היינו‬,'‫ וזה הדבר וגו‬,‫שלקחו מטה הכהונה בידם ע"פ הדבר‬ ‎‫ זה קרח ועדתו שבקשו ליטול כהונה‬,‫ וכסילים מרים קלון‬.)'‫ ב‬,‫ כ"ח‬wom ‎,‫ל כ ב וד ולתפארת‬ ‎‫ חיים‬dno ‎‫ וכל אשר‬no ‎‫ שנ' וירדו‬,‫ ונעשו קלון‬.( ,‫ שנ' ובקשתם גם כהונה (במדבר ט"ז‬,‫מאהרן‬ ‎)‫ ל"נ‬,‫שאולה (שם‬. sihT si on tbuod eht tcerroc ,noisrev sa decnedive osla morf YSH to Prov. 3.35, §935: ‫הגוהכה‬‎ ‫וינבו הססבתנש‬, ‫ולחני ולא ןרהא‬, ‫א'ד דובכ םימכח‬ ‎‫ זה קרח ועדתו‬,‫ וכסילים מרים קלון‬,'‫ שנ' וזה הדבר אשר תעשה להם וגו‬,‫ בידם‬ylno( ereht it is shortened).

See also TB, Saw, §12, T, 9.

‫‪CYCLE‬‬

‫‪504‬‬

‫‪THE TRIENNIAL‬‬

‫‪which is also found in MHG, II, to our S.5°° Finally there is‬‬ ‫‪the long passage (TB, §10, T, §13) dealing with the agricultural‬‬ ‫‪blessings which corresponded to the various sacrifices. With‬‬ ‫‪In‬‬ ‫‪the cessation of the latter, the former also were wanting.‬‬

‫‪future‬‬

‫‪the peroration the restoration‬‬

‫‪of these blessings in the‬‬

‫לבא םלועל ה"בקה ריזחמ תא ‪:‬ה"תב( ‪,‬הל ‪:‬ונייה )י"אל ‪‎‬תוכרבה ‪is promised:‬‬ ‫שהיתה עושה‪ ,‬שנ' ואתם הרי ישראל ענפיכם תתנו ופריכם תשאו לעמי ישראל כי‪‎‬‬ ‫‪. ehT elohw tniop fo eht‘ ’sgnisselb si‬קרבו לבוא (יחזקאל ל"ו‪ ,‬ח')‪‎‬‬ ‫‪reflected by the H v. (Is. 61.9): ‘“‘All that see them shall acknow‬‬‫’”‪ledge them, that they are the seed which God hath Dlessed.‬‬ ‫‪The particular point of Palestine regaining her former fertility‬‬ ‫יכ ‪‎‬ץראכ ‪(citing Ezek. 36.8)is due to the allusion in Is. 61.11:‬‬

‫ול אר צך‬

‫לא יאמר‪ .pc( osla :4.26 ‎‬תוציא צמחה וכננה זרועיה תצמיח‪‎‬‬

‫‪(. nI eht .zineG tnemgarf ,arfni( .11 ,.tp .p ,82-721‬עוד שממה וגו'‪‎‬‬ ‫‪‎‬לבא ‪cp. also ibid., p. 260) the peroration is more extensive:‬‬

‫לעתיד לבוא הק' מחזיר כל ברכות לארץ ישראל‪ ,‬ואתם הרי ישראל ענפכם וגו';‪‎‬‬ ‫וזה הדבר‪ ,‬זהש"ה לעולם י'י דברך נצב בשמים‪ ,‬וכי ‪:.sM‬‏ ‪95 .weJ .80106111 .nimeS‬‬ ‫אינו נצב בארץ‪ ,‬אלא הקב"ה אומר דבר ואינו חוזר בו‪ ,‬אם אומר לטובה מיד הוא מביאה‪ ,‬ואם‬ ‫אמר לרעה הוא תולה אותה שמא ‪?yw‬‏ תשובה‪.‬‬

‫נתן ‪.‬לאהרן כהונה ולא חזר בו‪ ,‬שנ' והיתה לו‬

‫ולזרעו אחריו ברית כהונת עולם (במדבר כ"ה‪"aC ,‬‏ לכך כת' דברך נצב בשמים‪)NPA ,‬‏ הוא דבר‪,‬‬ ‫‏‪ (cp. also ER, 6. 38.1). The citing here of Num. 25.13 is also reflected‬הזו רבדה‬ ‫‏‪by our H where in the future all of Israel will be called the priests of God‬‬ ‫‏‪(Is. 61.6) and an everlasting covenant will be concluded with them (61.8:‬‬

‫‏‪See further the version‬‬

‫‪ Cp. also infra, p. 505.‬בו(‪.‬‬

‫תיר‬

‫םלוע‬

‫תורכא ‏?‪on‬‬

‫‪of this Pet. in JTS Ms. (infra, H. pt., p. 259).‬‬ ‫‏‪In MHG there follow‬‬ ‫הקב"ה נקרא [זה]‪ ,‬זה ‪.xE 1.92:‬‏ תג לקדש אותם ‪dna‬‏ וזה ‪no‬‏ ‪todaggA gnitnemmoc‬‬ ‫אלי ואנוהו (שמות ט"ו‪ ,‬ב'); משה נקרא [זה]‪ ,‬כי זה משה האיש ‪)wo‬‏ ל"ב‪ ,‬א'); וישראל אומרין‬ ‫‪( sniam eno‬שם‪oQ‘ ,‬‏‬ ‫‪sem‬‬ ‫"ה ]= אלי" האנוהה ‪ypa‬‏ התורה' ‪ama‬‏ ‪eT‬‬ ‫שוההבפה;‬

‫‪ sAm sas )woG‬מן הרקיע בזה‪ ,‬קום הך‬ ‫ולה עשן‪ -‬עגל‪ .‬אלא בזה) ‪eS‬‏ ‪mt myaB‬‬ ‫‪',‬ט‪-‬םירבד( ‏‪ 3G‬אלו רפכתנ לארשיל אלא חוב ‏‪" mow) unt mr‬ל ‏’‪SQ‬‬ ‫‪ano‬‬ ‫‏‪cmp‬‬ ‫ולא נתכפר לאהרן אלא בזה‪ ,‬‏ זה קרבן אהרן ובניו (ויקרא ו'‪" ,‬ג); | וישראל מקוים לזה‪,‬‬

‫ואמר ביום ההוא הנה אלהינו ז הז (ישעיה כ"ה‪ ,‬ט'); ואינו נפרע מאדום אלא בזה‪ ,‬מי זה‬ ‫מאדום (שם‪ ,‬פ"ג‪ ,‬א');‬

‫וישראל נכנסין בזה‪ ,‬ובמקום‬

‫ח זה‬

‫אתן שלום (חגי ב'‪ ,‬ט');‬

‫בא‬

‫והמזבת‬

‫אהרן ובניו לא‬

‫לא נתקדש אלא בזה‪ ,‬שנ' וזה אשר תעשה על המזבח (שמות כ"ט‪ ,‬ל"ח);‬ ‫נתקדשו אלא ‪arav‬‏ וזה הדבר אשר תעשה ‪dno‬‏ ‪ ?paw‬אותם‪.‬‬ ‫בוא וראה כמה גדולה קדושת כהן גדול‪ ,‬שאי אפשר לא למלאך ולא לשרף לראות פני‬ ‫שכינה‪ ,‬וכהן גדול היה נכנס בשמונה כלים‪ ,‬והמעיל קולו הולך‪ ,‬ומלאכי השרת רועדין מפניו‪,‬‬ ‫והיה נכנס בשלום ויצא בשלום‪ .‬לפיכך אמר הקב"ה למשה‪ :‬אני קדוש‪ ,‬ומחנותי קדושים‪ ,‬קדש‬ ‫את אהרן ואמור לו שיקדש את עצמו‪ ,‬לכך נאמר לקדש אותם‪ .‬כבוד גדול ‪nep‬‏ הקב"ה לאהרן‬ ‫‏‪ (Cp. also ER, 6. 38.7 and 3,‬ארקנש‪, .‬ךאלמ 'נש יכ ‪.‬ךאלמ י'י תואבצ אוה יכאלמ( ‪',‬ב )'ז‬ ‫‏‪257-60).‬‬

‫‪fragm. and JTS 118., infra, 11. pt., pp. 126 and‬‬

‫‪and see the Geniz.‬‬

EXODUS:

SEDER 66

505

‫ומשכלל חרבן (חרבות) ירושלים; ומחזיר עבודת המקדש לתוכו ביד בני אהרן‬ ‫ ג'); ומכניס גליות כל ישראל‬,'‫ שנ' וישב מצרף ומטהר כסף וגו' (מלאכי ג‬,‫הכהן‬ ‫ שב‬maF so‫‏‬wa

‫להן‬

‫‏‬aseM :%)‫ בי‬5,‫ שנ' בונה ירושלים וגו' (תהלים קמז‬,‫לתוכו‬

‫ב"לק )ז"י‬, (‫םש‬, ‫ חימצא ןרק 'וגו‬ov.

The reference to the restoration‫‏‬

of Jerusalem is also in accord with the H (see Is. 62.1 ff.) whereas‫‏‬ the final v. cited (Ps. 132.17), alluding to the coming of the‫‏‬

,haisseM seillat yb snaem ‫‏‬fo ‫ אצמיח‬htiw ‫‏‬.sI 11.16: ‫כן אדני אלהים‬ ‫‏ צדקה וני‬sy ‫וצ‬ In addition to the section analyzed above, T, §9 (missing in TB), contains only more instances to which the Pet. v. (Prov. 3.35: ‫"וגו‬‎ ‫ דובכ( םימכח ולחני‬is homiletically applied. Thus to the students of the Torah as illustrated by Ya‘bes; cp. the Yel. passage cited in YSH to Prov., §935: ‫ולא‬‎ ‫ולחני‬, ‫א"ד דובכ םימכח‬ ‎‫ויהי‬, ‫עד‬

"‫שת אנוש‬

‫אדם‬,

‫הימים‬

‫דברי‬

‫ספר‬

‫מראש‬

‫בן פזי קרא‬

‫ שמעון‬.SSS

lnaif

yay? ‎‫ וכשבא ליעבץ כתיב ויהי‬,‫? (דה"א ד' ט') ואין אתה מוצא שם כבוד‬yap" ‎‫ הוי כבוד חכמים ינהלו‬,‫ מאחיו‬.}DaT tI si raelc taht eht meti ni T si another version of this Yel. passage which may have been shortened in YSH (cp. also ER, c. 38.5). There follows in T: ‎'‫ ;א"ר יהודה בר שלום בשם ר' אייבו ב' בני אדם ראו כבוד כו‬yb eht -iverbba

ation reference is made here to T, Wayyigash, §7, where Prov. 3.35 is applied to Yitro and Jacob respectively (cp. above, pp. 337 and 451). Lastly this verse is connected with Joshua and the 31 kings whom

he defeated

‫)'וכו‬‎ ‫ולחני הז עשוהי‬, ‫דובכ םימכח‬

,‫א"ד‬

cp. YSH, a. 1.: ‫ולא‬‎ ‫ןולק‬, ‫עשוהי םיליסכו םירמ‬, ‫ולחני הז‬, ‫א"ד דובכ םימכח‬ ‎‫ל"א מלכים‬, ,BT ,waS ,21% ,T .)9§ suhT ,T ,98 si detacolsid dna should really be joined with §11. But T, §10, has a new Pet. from Ps. 92.9: ‫'ה‬‎ ‫ םורמ ל םלוע‬,‫ התאו‬with the part germane here referring to the everlasting covenant of priesthood concluded with Aaron and his offspring ‫)הניא‬‎ ‫הנוהכה‬, ‫תתנ ןרהאל תא‬

‎'‫ שנ' והיתה לו ולזרעו אחריו ברית כהונת עולם וכו‬,‫(זזה ממנו לעולם‬.

sihT

is the same point as dealt with in the Pet. from Ps. 119.89 (see especially above, note 509, beginning). Here too Ps. 92.9 tallies

by means of ‫םלועל‬‎ with the 11 v.: ‫םהל‬‎ ‫תורכא‬

‫לוע ם‬

nna

(Is.

61.8). We come now to the consideration of the section in ER, c. 38, where a different H from Hos. 14.3 ff. is evident (cp. above, p. 503), viz. in §4 this initialv. is listed as a heading and on it homilies are based which are introduced by verses tally-

506

THE

TRIENNIAL

CYCLE

ing with it ‫)ןויקנב‬‎ ‫םירבד ה"שז ץחרא‬, ‫רבדה ד"הה וחק םכמע‬. ‫א"ד הז‬ ‎'‫(כפי וכו‬. ereH niaga ew evah eht ydaerla railimaf erutaef fo ER similar to the chapter headed Nebiim in AB. But ER first gives the Pet. from Ps. 119.89, which was correlated above (p. 503) with the Is. H; the same Pet. is also utilized in §6. There follows another Pet. from Hab. 1.12: ‫'ה‬‎ ‫אלה התא םדקמ‬

‎‫אלהי קדושי לא נמות ה' ל מ ש פ ט שמתו‬, hcihw niaga seillat htiw eht v. from this 11 (Is. 61.8):

‫שט‬‎‫ מ פש‬sams ‫'ה‬‎ ‫ ינא‬.‫יכ‬

Further

(§3)

there is introduced Ps. 111.2: ‫ם‬‎ ‫ ישעמ 'ה םישורד לכל ח פ צ הי‬,‫םילודג‬ which

is reflected by the H :.‫ט‬‎ ‫הב‬...‫יכ‬

‎‫ ה' בך‬noy

.sI( .)4.26

‫יכ ךל ארקי חח יצפ‬

erehT si osla nevig ereht a

131.2 7 ‫תואבצ"'ה‬‎ ‫תעד ךאלמ‬...‫ורמשי יכ‬ too, would link up with ‫"וגו‬‎ ‫ינה 'ה וארקת‬

tnemmoc no

‫ יתפש ןהכ‬,‫ יכ‬which, ‫ םתאו כ‬in 61.6. In 5

there is the Pet. from Prov. 3.35, as to which see above, pp. 503 and 505. In §7, end, R. Pinhas Hakkohen 2. Hama cites Is. 46.10: ‫השעא‬‎ oxen ‫לכו‬‎ ‫תירחא‬... ‫ דיגמ תישארמ‬,‫ ד"הה‬which again would have a verbal point of contact with Is. 62.4 ‫)יצ‬‎ ‫פח‬ m2). Finally, at the end of §8 there is woven in Is. 59.17 in connection with Aaron’s sacerdotal robes which is reflected by the H v. (Is. 61.10): ‫ינטעי‬‎ ‫( יכ ינשיבלה ידגב עשי ליעמ הקדצ‬cp. also above, p. 502). But in §4 there is posited Hos. 14.3 as apparently the initial v. of another H (Hos. 14.3 ff.). There-

upon follows a homily on Ps. 26.6-7: ‫עימשל‬‎ . . ‫יפכ‬. ‫ץחרא ןויקנב‬

‎‫כל נפלאותיך‬ ‎‫ס פרו‬

‫ולס פר‬

‫ תודה‬,spid hcihw seillat htiw ‎‫עליה לבניהם‬

leoJ( ,3.1 siht ni eht deppiks ;)trap neht .tueD 92—72.33

are commented

upon,

the point of contact

being in

‫ל‬‎ ‫ט‬

‫ופערי‬

as compared to ‫לארשיל‬‎ ‫ היהא כ ט ל‬in Hos. 14.6. If a different H is meant there in ER, then by means of the flexible procedure of tallying the previous Petihtot in ER could also be harmonized. Thus ‫םימשב‬‎ ‫( ךרבד בצנ‬Ps. 119.89) would correspond to ‎‫ הד בר‬NA ni ,xE 1.92 dna ao ni ysoH -6.41 eht -aralced tion in Hab. 1.12: ‘Art Thou not from everlasting, O Lord, my

God’ would be in accord with ‫ונידי‬‎ ‫אלו רמאנ דוע וניהלא השעמל‬ (Hos. 14.4); as against ‘the work of our hands’ there is cited as emphasis ‫'ה‬‎ ‫ םילודג מ ע יש‬in Ps. 111.2; the introduction of Mal. ‫ןהכ‬:2.7‎ *n5w ‫יכ‬‎ would tally with ‫ונית‬‎ ‫המלשנו םירפ פש‬ in Hos.

14.3;

the

Pet.

froni

Prov:

would link up with ‫'וג‬‎ ‫ הלא‬yan

3.35:

o2n

‫ולחי‬‎

‫ה םימכ‬

‫דובכ‬

‫יפ‬‎ in Hos: 14.10; and

EXODUS:

SEDER 66

507

finally God’s saying: ‘My counsel shall stand and all my pleasure will I do '(‫)השעא‬‎ in Is. 46.10 would again be in contrast to Hos. 14.4 ‫)ונידי‬‎ .(‫ השעמ‬Thus the sermon based on the H from Hos. 14.3 ff., as evident from ER, c. 38.4, could also incorporate the other items, although originally the latter were in connection with the other underlying H from Is. 61.6 ff. The laying bare of the structure of ER, c. 38, is instructive anew for the role played by the H in the makeup of the respective homilies. SEDER 67 (22)

‫ק טור ת עצי שטים תעשה אותו‬

‫טר‬

‫מק‬

‫ועשית מזבח‬, Ex. ‫‏‬.1.03

Haftarah: ‎‫כי ממזרח שמש ועד מבואו גדול שמי בגוים ובכל מקום מ וק ט ר‬ ‎'‫מוגש לשמי ונו‬, ihcalaM 7.2-11.1 11( the latter fragment breaks off with the beginning, also concludes with nai’s Kerobah to our S (ed. Zulay, indicating the H.

,sesrev os 2 14 dna A ;074 this H). C 32, defective at 2.5—7. A fragment of Yanp. 113) is lacking the part

The verbal tally between 5 and H consists only of .‫רטק‬‎ STRUCTURE OF HOMILIES

No Y theme has been preserved. Also in TB there is missing altogether a section to the present S, and likewise in ER. This may perhaps be due to the fact that the S here renders it impossible for the next one to have commenced at 30.11-12 ‫)אשת‬‎ (‫יכ‬, since the former would have only 10 verses. Indeed the regular next S began at 31.1 (infra, sub No. 68). But the fact that in the Babylonian AC a new Sidra started at 30.11-12 tends to show that in Palestine, too, a new S had its place there at some early time. The matter is complicated by the consideration that ‫אשת‬‎ ‫ יכ‬was also the reading for Sabbath Shekalim (see infra, sub No. 67a). Anyhow, in T, §§$14-15, our present 5 is represented. There isa Pet. (§15) from Prov. 27.9: ‫ת‬‎ ‫ןמש קר ט רו‬ ‎'‫ לב גו‬,won ,dna retfa gnitaitapxe no eht ecnatropmi fo eht incense as a means of atonement,

the homily leads down to the

peroration: ‫ףאו‬‎ ‫םירפכתמ‬, ‫ה"בקה םלועב הזה לע ידי תרוטק םתייה‬: ‫רמא‬ ‎‫ קטור ת אילים וגו' (תהלים‬yo ‎‫ עולות מחים אעלה לך‬,‫לעתיד לבוא כן‬

508

THE TRIENNIAL

CYCLE

‫ ו"ט‬.(‫ו"ס‬, In the Geniz. fragm. (infra, 11. pt.,‫ ‏‬.‫) כ‬128 the section‫‏‬ ot eht tneserp 5 snigeb htiw a .teP morf ‫‏‬.sP 2.141: ‫כתיב תכון‬

‫ מה ערבה קטורת לפני הק' שהקישה דויד‬,'‫תפלתי קוטר ת לפניך וגו‬ ‫ כך‬,‫ כשם שקטורת ערבה לפניך‬,‫ בבקשה ממך‬,‫ רבונו שלעולם‬:‫ אמר‬.‫בתפלה‬ '‫ שנ' תכון תפלתי קטורת ונו‬,‫תפלתי ערבה לפניך‬. oN ‫‏‬rehtruf ‫סש‬ %7

in connection with 5 67 are available to me.‫‏‬

SEDER 67a (22a)

‫וידבר ה' אל משה לאמר כי תשא את ראש בני ישראל לפקודיהם ונתנו איש‬ ‫ כופר נמשן לה ור‬bx

111,05e‫‏‬

The question as to a 5 here has been alluded to above (p. 507). In such a case, the previous S (No. 66) extended to 30.10,

eliminating S 67 which began at 30.1. In lieu of the latter, the present S (No. 67a) was chosen. Also in the Babyl. AC the new Sidra commenced here at ‫אשת‬‎ .‫ יכ‬The reason for the shifting of these two Sedarim (Nos. 67 and 67a), which exclude each other, may be due to the fact that with 30.11 there started also the additional reading for Sabbath Shekalim, hence some preferred the S to begin at 30.1 so as not to confuse it with that special reading. About the effect of S 67a on the next S see infra, p. 509.

To ascertain the underlying H to S 67a involves an examination of the Midrashic sections in TB, Ki Tissa, §§$1-8, T, §§1-11, PRK, c. 2 (ed. Buber, 10a—21a), and PR, cps. 10-11 (ed. Friedm., 33a—46b), as well as other available data; in ER, c. 39, the section has almost entirely been curtailed by the copyists who referred the readers to PR ‫)רב‬‎ ‫ךכ חתפ 'ר אמוהנת‬

‎‫ת הב‬:‫היפ‬

eae

an‎‫ר‬e ‫תו‬e ‫פ‬D ‫ ל יוה‬eD

NERAD ‎‫האשרהה‬

mapa ‎‫ ועוד א"ל‬,‫(ב פר שיות‬. hcuS na noitanimaxe sah ot establish which homilies pertain to ‫םילקש‬‎ ,‫ תשרפ‬with its corresponding H, and which pertain to the present S, with another H of its own, if the latter be the case. The whole matter will be fully discussed farther on (Vol. II) in conjunction with Sabbath Shekalim. With these preliminary remarks we proceed here with the investigation of the subsequent Sedarim in Exodus.

EXODUS:

SEDER 68

509

SEDER 68 (23)

‫ אורי בן חור‬27 ‫בשם בצלאל‬ ‫‏‬mim ‫למטה‬, ‫א‬. 2

‫ ראה קר א תי‬,‫וידבר ה' אל משה לאמר‬

This regular S results in the previous one (No. 67) concluding inauspiciously with ‫וימעמ‬‎ ‫( תרכנו‬30.38). This may have been the reason why some shifted our S to 31.18 (infra, sub No. 68a). Moreover, in order to preserve a certain symmetry in the respective lengths of the Sedarim, those who began the previous S at 30.11 (No. 67a), instead of at 30.1 (No. 67), extended it to 31.17, instead of 30.38, and thus began the new S not at 31.1 (No. 68) but at 31.18 (No. 68a). Subsequent shifts will be discussed farther on sub S 68b.

Haftarah: ‎‫ולכבודי בראתיו יצרתיו אף עשיתיו‬ ‫בשמי‬ ‫ הנקרא‬,ob Isaiah 43.7-15 (9 verses, so C 32). But B 41 lists H as extending to 43.21 (15 verses); no doubt there was skipping, viz. 43.7-15+ 21 ‫)"וגו‬‎ ‫ םע וז יתרצי‬to correspond to ‫וית‬‎ ‫ רצי‬in the initial verse), hence 10 verses (with v. 21 there begins a new Seder in Isaiah). C14 also commences with 43.7, but its extent is not indicated by Abrahams. Yannai’s Kerobah to our S (ed. Zulay, pp. 113-14) is lacking the part indicating the H. H tallies with S by means of the italicized words. STRUCTURE

OF HOMILIES

No Y theme has been preserved. There is also no section in TB just as there is none in this Midr. to the previous regular S (No. 67). This again would tend to the conclusion that the redactor of TB followed the custom of the other substitute Sedarim, viz. Nos. 67a ‫)אשת‬‎ ,‫ יכ‬see TB, %1 ff.) and 68a ‫)לא‬‎ ‫ןתיו‬ ‎‫משה ככלותו‬, ees ,BT .)9§ ,revewoH ot eht tneserp S ew evah eht sections in T, §§12-13, and ER, c. 40. In the latter there is given a Pet. of R. Tanhuma b. Abba from Job 28.27-28: ‫האר‬‎ ‫זא‬ ‎‫ וסור מרע בינה‬...‫ויספרה‬, hcihw sknil pu htiw eht lanif .v fo H (Is. 32.21): ‫ורפי‬‎ ‫( יל יתלהת‬cp. also infra, note 534). Part of the homily is similar to T, Yitro, §15 (cp. above, p. 464), but the main portion deals with the reward of Torah and departure from evil in order to lead down to Besalel, the descendant of

510

THE TRIENNIAL

Miriam,

who

refrained

from evil.

CYCLE

Next

(ER, c. 40.3, T, §12)

there is introduced Koh. 6.10: ‫"ג‬‎ ‫ומש‬ ‫ היהש רבכ ארקנ‬,‫המ‬ which has a point of contact with both Ex. 31.2 and the initial v. of H (Is. 43.7); in T there is also woven in Is. 41.4 which is also reflected by the H v. (Is. 43.10). The peroration in T, §13,

end, reads: (‫ונייה‬:‎ ‫ה"בקה ז"הועב םתישע ןכשמ שדקמו ויהש המוחב‬: ‫רמא‬ ‎‫ [לבוא] אני אבנה את ביהמ"ק ותהיה‬.‫ ולעתיד‬,)‫שהיו מוקפים בחומת אבנים‬ ‎‫ כ פיחוה‬yi

‎‫סביב‬

‫אש‬

‫חומת‬

'‫ה‬

‫לה נאום‬

‫אהיה‬

‫ואני‬

'‫שנ‬

,‫אש‬

‎‫;היה בתוכה‬ ‫ א‬eht tsal .v detic .hceZ( )9.2 seillat htiw in Is. 43.7.

‫בחומת‬

‫מוקפת‬

‎‫ולכ בודי‬

But in ER, c. 40, end, the version is different: ‫רמא‬‎

‎,‫ אני נעשה לה חומה‬,‫ כשיבנה ציון‬,‫ וכן לע"ל‬,‫ בעוה"ז אני חומה לכם‬:‫הקב"ה‬ ‎‫בתוכה‬

‫ ולכבוד אהיה‬. .. ‫שנ' ואני אהיה‬.

ehT lanif

‎‫ וכן קראתי בשמך לי אתה‬.sI( )1.34 dluohs yllaer ‎'‫ בשמי ולכבודי בראתיו וגו‬.sI( ,)7.34 suht gnitic to ‎‫כבוד‬, this being the very initial v. of our fragm. (infra, H. pt., p. 133) the peroration

ecnetnes

:ereht

:daer ‎‫כל הנקרא‬/‫\כן‬ a lellarap gnirrefer H! In the Geniz. is quite different:

‎‫ אבל לע"ל‬,‫ בעוה"ז מקדש ומשכן בנוי על ידי בשר ודם לפיכך חרב‬:'‫אמר הק‬ ‎,‫ כנוס שאין בו גלות‬,)'‫ ב‬,‫ (תהלים קמ"ז‬°5) ‫ שנ' בונה ירושלים‬,‫אני בונה אותה‬ ‎)‫ כ"ב‬,'‫ עונך בת ציון וג' (איכה ד‬no ‎'‫שנ‬. ehT ecnerefer ot eht gnirehtag of the exiles would correspond to the 11 v. (Is. 43.14): ‫רמא‬‎ ‫הכ‬

‎'‫ה' גואלכם קדוש ישראל למענכם שלחתי בבלה וגו‬.

tuobA( na meti ni

ER, c. 48.5, which really seems to belong to the present S, see infra, p. 539).

SEDER 68a (23a)

‫ויתן אל משה ככלותו לדבר אתו בהר סיני שני לוחות העדות לוחות אבן כתובים‬ ‫באצבע אלהים‬

‫א‬.

6

The reasons for a S here in lieu of the one at 31.1 (No. 68) have been discussed above (p. 509). The present S is evident from the Midrashic sections in TB, %%9-13, T, §$14-19, and ER, c. 41; there is also the beginning of a section in the Geniz.

fragment (infra, H. pt., p. 134). The underlying H seems to have

‎"‫גו‬

‫אכתבנה‬

been

‫) לבם‬yS ‎‫את תורתי בקרבם‬

Jer. 31.32:

‫תאז‬‎ ‫יכ‬

‫ נתתי‬...‫הברית‬, suht

s Because of ‫סנכי‬‎ ‫ יחדנ לארשי‬there is added the remark that this ‘gathering in’ will never again be followed by another exile, in accordance with Lam.

4.22: qmband ‫ףיסוי‬‎ .‫אל‬

EXODUS:

tallying

with

‫םיהלא‬‎

‫עבצאב‬

SEDER 68a

‫םיבותכ‬

‫ןתזו‬...

Syl il

in Ex.

31.18.

The’same H is listed tothe regular S at Ex. 34.27 (infra, p. 530, sub No. 70), but its extent here is somewhat different, viz. Jer.

31.32-36, skipping to the similar verses in content, 12. 1 (10 verses; at v. 41 there begins in some codices a new Seder in Jer., see Ginsburg, Introd., p. 49). STRUCTURE

OF HOMILIES

No Y theme has been preserved. First there is to be‘considered ihe Pet,ork, ‫בפ‬‎ bo vAbbar (eR cr4iel, 1 Ki Tissay

%14( on Dan. 9.7:nis ‫ראה‬‎ De ‫םתחדה‬‎ whole homily

...$593 ‫ךל ינדא הקרצה ונלו תשוב םינפה‬

‫ רש‬,‫ א‬tallying with the H'v.“(Jer. 32.37). The dealing with Israel’s transgressions is reflected

by the 11 v. (Jer. 31.33: ‫דוע‬‎ ‫ יכ( חלסא םנועל םתאטחלו אל רוכזא‬as well as by the context of Daniel’s! plea (9.4-19) wherefrom the Pet. v. emanates. Next there is the Pet. (ER, c. 41.2, T, §15)

on Prov. 18.16: ‫ונחני‬‎ ‫ ת ן םדא ביחרי ול ינפלו םילודג‬,‫ מ‬supplying a point of contact by means of ‫ןתמ‬‎ with ‫ןתיו‬‎ and ‫יתתנ‬‎ in the initial verses of S and H respectively. In T the homily is very much curtailed; a longer portion of it is found in T, Reéh, §5, but the full version we have in ER (where the beginning dealing with ‎‫ אבא יודן) רמאה‬:‫ אבין (צ"ל‬si ;denetrohs ees eht suoinegni -analpxe tion of R. David Lurya, ‫ל"דרה‬‎ ,‫ ישודח‬note 6, that ‫בותכש‬‎ ‫ומכ‬ ‎‫ אס תר במדרש‬:‫ ב מגלת‬si eud ot a gnorw noitulos fo eht -erbba viation ‎‫אחרים‬ ‫ב מ"א=במקומות‬, .ziv erehwesle ni -diM rash, thus LR, c. 5.4, DR, c. 4.8). Here the germane part of the Aggadah is the item at the end dealing with the things

vouchsafed by God as a gift, among which figures also the Torah by reason of ‫השמ‬‎ ‫ תיו ן לא‬in the initia! v. of S. At the back of the homilist’s mind, who here cited this item ‫)ןתנוי‬‎ ‫'ר‬ ‎‫נתנו מתנה‬

‫ דברים‬1‘ ‫אומר‬, .pc

,RG .c ,5.6 .de ,.hT .p ,)44 saw. eht

still more explicit initial v. of H: ‫םברקב‬‎ ‫ תא יתרות‬.‫יתהתנ‬ This theme of Divine gifts is continued in the next 2 Petihtot in ER, c. 41.3-4. The first one (missing in T, but preserved in ‘TB, 510 inva‘shorter form) introduces: Prov. 2.6 7 no" ind mam ‫תע‬‎ ‫ ויפמ ד‬,‫ המכח‬which ‫טי‬‎ tallies, not only by means of the verb ‫ןתנ‬‎ with S and H, but also by reason of ‫תעד‬‎ (viz. know!}-

‫פוש‬

THE TRIENNIAL

edge of God)

reflects the H v.

‎"‫עו אותי וגו‬

‫כי כולם יד‬

'‫ה‬

‫את‬

CYCLE‫‏‬

(Jer. 31.33): ... ny

‫ד עו‬

‫ודמלי‬‎ ‫אלו‬

‫לאמר‬. nI BT eht ylimoh

ends again with the statement that the Torah was bestowed upon

Israel as a gift ‫)השמ‬‎ ‫לארשיל תיו ן לא‬, ‫ הנתמב( ןתנ ה"בקה‬,recalling anew the still more explicit 11 v. (Jer. 31.32), as above. The second Pet. (ER, c. 41.4, T, §15) is on Ps. 18.36: ‫יל‬‎ ‫ןתהתו‬ ‎'‫מגן ישעך וגו‬. ehT rettal .v si osla detic ni ,RG .c ,5.6 sa eht -refni ence for one of the additional items that constitute Divine gifts ‎)‫ ותתן לי מגן ישעך‬,‫ר' יהושע בר' נחמיה אומר אף הישועה‬, ( tub ereh eht homily is devoted more to commenting on the second half of the v. ‫)ינברת‬‎ (‫ ךתונעו‬in order to emphasize God’s humility. No

more

Petihtot are

preserved

in ER,

c. 41, but further

items are to be found in T, §§17-18 and TB, §9.

comment on Ps. 68.19: ‫'וג‬‎ ‫םדאב‬

There

is a

‫ תחקל מ תונת‬. . . ‫ םורמל‬,‫תילע‬

again supplying the above tally by means of .‫ןתנ‬‎ Then Ps. 45.3

is introduced:

‫םלוע‬‎ ‫ לע ןכ ךכרב א ל םיה ל‬. . . ‫ ינבמ םדא‬,‫תיפיפי‬

which could be correlated with the H verses wherein the italicized words also occur (Jer. 31.32: ‫םיהלאל‬‎ ‫ םהל‬,‫ יתייהו‬cp. 32.38

and 32.40:

‫םלוע‬‎

nna).

However,

the Pet. on Cant. 4.11:

‎'‫ נופת תטופנה שפתותיך כלה וגו‬sah on tniop fo tcatnoc htiw .H

ehT

sequence in T rather shows that this homily is a derivative of the one on Ps. 45.3 which v. contains the phrase ‫ןח‬‎ ‫קצוה‬ ‎‫שפתותיך‬ ‫ב‬, ecneh eht rehtruf tnemmoc no ‎‫נופת תטופנה‬ ‎‫כלה‬

‫;שפ תותיך‬

neht eht drow ‎‫ כלה‬dehsinruf a knil htiw ,5>bn1

defective, in the initial v. of S, so as to compare

the giving of

the Torah to the adorning of a bride (cp. T, $18: ‫היתטשק‬‎ ‫ףא הרותה‬

‎'‫ ככלה וכו‬,mpm ees rehtruf ,T ,61§ ,BT ,11§ ,RE .c .)5.14

enO

more Pet. is to be found in the Geniz. fragment (infra, H. pt., p. 134) where the section to our S begins with a comment on Ps. 30.6: ‫"וגו‬‎ ‫ עגר ב א פ ו םייח ונוצרב‬,‫ יכ‬affording a tally with the

H v. (Jer. ‫י‬:(32.37‎ ‫ םצבקמ לכמ תוצראה רשא םיתחדה םש ב א פ‬.‫יננה‬ Finally, there is to be considered the peroration (T, §19,‫‏‬ end; TB, 313, end;-ER,

‫אמר‬

:‫ ובשמ"ר‬,‫לפני‬

or 41, ‘end):)‫‏‬

‫“ הצי‬py ormypasn'sph

‫ ע"י שהיה יצר הרע מצוי בכם חטאתם‬:‫(בת"ב‬

‫ לעתיד אני עוקרו‬,)‫ע"ז‬

‫עושין‬

‫יצה"ר‬

‫בהם‬

‫ע"י שהיה‬

‫בעוה"ז‬

:‫למשה‬

ADs‫‏‬

‫חטאתם‬ ‫הקב"ה‬

‫ אבל לע"ל אני עוקר מהם‬:‫ ובשמ"ר‬,‫ אבל לעוה"ב אני עוקרו מכם‬:‫מכם (בת"ב‬

‫לכם לב חדש ורוח חדשה א תן‬ ‫בשר‬

‫לב‬

‫לכם‬

‫ונתתי‬

‫ שנ' [ונתתי‬,)‫‏ לב בשר‬dno ‫יצה"ר ונותן‬

‫בקרבכם] והסירותי את לב האבן מבשרכם‬.

85

EXODUS:

SEDER 68a

513

final v. (Ezek. 36.26) clearly reflects the initial v. of 11: ‫יתתבנ‬‎

manos

‫םב‬‎ ‫ תא יתרות םברקב לעו ל‬as well as the further H v.:

‎"‫להם לב אחד וו‬ ‫ ונתתי‬.reJ( .)93.23 note 99) even cites explicitly a v. from

enO .sM ees( s’rebuB our 11: ‫ורקוע‬‎ ‫ל"עלו ינא‬

‎‫ ולא ילמדו עוד איש את‬wo ‎,‫ ועוד אין חוטאין לפני‬,‫ לב בשר‬dno ‎‫מהם ואתן‬ ‎)‫ ל"ג‬,‫;רעהו ואיש את אחיו לאמר דעו את ה' כי כולם ידעו אותי (ירמיה ל"א‬ this version is also found in Wehizhir to Exod. (ed. Freimann, p. 231). Thus the above suggested H is fully established on the basis of the Midrashic data analyzed here.

SEDER 68b (23b) The regular Sedarim are at 31.1 (No. 68), 32.15 (No. 69) and 34.27 (No. 70). However, we have seen above (p. 509) that some began a S at 30.11 (No. 67a) which was followed by one at 31.18 (No. 68a). The latter renders it impossible to commence the next one at 32.15 (No. 69), since from 31.18 to 32.14 there were only 15 verses. Hence No. 68a was followed by a Sat 33.1 (infra, sub No. 69a). The question of further changes in the Sedarim at 33.12 and 34.1 respectively will be discussed infra, p. 521-22. Here we are concerned with the Torah readings that began at 32.7 ‫)דר‬‎ ,)99 32.11 ‫ לחיו( )השמ‬and 32.13 ‫)רוכז‬‎

‎‫ (לאברהם‬respectively, as is evident from the Midrashic sections in T, §§20—22, and ER, c. 42, to the first instance; ER, c. 43, to the second; and T, %%23-24, and ER, c. 44, to the third. Did these readings constitute possible shifted Sedarim, viz. that the S following No. 68 commenced according to some at 32.7, according to others at 32.11, while still another variant custom was to do so at 32.13, whereas the regular practice was to extend S 68 to 32.14, with the next v. (32.15) forming the initial one of S69? Or have we here to deal with the reading on a fast-day which, however, would only account for ‫השמ‬‎ bm, Ex. 32.11? Theodor (M.G.W.J., XXXV, 301) only too facilely groups all the above-mentioned Midrashic sections under “Lection for the fast-days.’’ The matter really demands a closer examination. The respective readings on such days will be discussed infra (Vol. II). The homilies here contain no allusion to these occasions, and hence would seem to be sermons

to respective Sedarim, viz. in reality to one and the same

S

514

THE TRIENNIAL

CYCLE

that commenced at 3 different places in accordance with the varying custom — all of which different from. the regular point at 32.15 where S 69 began. The reasons for these shiftings are unknown, and one can,only offer some surmises. An early division that resulted in a S ending with ‫קחצל‬‎ ‫( ומוקיו‬Ex. 32.6), -with the next one commencing with Joy ‫תחש‬‎ ‫( ךל דר יכ‬v. 7), was objected to as inauspicious both ways. Those who would shift the S to 32.11, being a suitable v. indeed, laid themselves, however, open to the criticism of having the previous S conclude

with ‫"וגו‬‎ ‫( התעו החינה יל רחיו יפא םהב םלכאו‬32.10). may

Also, objection

have been raised that such a 5 (‫)לחיו‬‎ would

be confused

with the same reading on certain fast-days. A good solution of the difficulties was to shift the 5 to 32.13 ‫)םהרבאל‬‎ (‫; רוכז‬both ‘this beginning and the consequent conclusion of the previous S with ‫"וגו‬‎ ‫( בוש ןורחמ ךפא‬32.12) were quite suitable. However, such a division separated Moses’ plea )32.11-13( which should be read together. Hence the ultimate shift to 32.15 (S 69). And yet the latter is not represented at all in the Midrashim + and.is!thus apparently of late date. The other beginnings, viviz: at’ 32.7? 32.11 and 32.13 respectively, must have prevailed, so one;might.be led to assume, contemporaneously, in different Palestinian- localities. | Thus. R. Tanhuma b. Abba is supposed to have Petihtot to all'these 3 beginnings (ER, c. 42.1, 43.1

and 44.1). But then his Petihtot are also given to Sedarim 67a, 68, and 68a (ER, c. 39.1, 40.1 and 41.1). The first 2 certainly excluded each other (above, p., 509),, whereas. $68a .excluded any

next. S: till 33.1

(No. 69a, ‘above, .‫כ‬‎ 513).

,Of course;t it is

possible »that this famous Aggadist provided Petihtot to,the different Sedarim as they were prevalent in his time in different parts of Palestine. But it is more likely to assume that these headings: ‫אבא‬‎ ‫ ךכ חתפ יבר אמוחנת רב‬merely denote the beginnings of the sermons incorporated in a Midrash going by his name (just as is the case with the other so-called versions of Tanhuma). Such a, Midrash, as noticed several times before with regard to the other collections, contained the sermons to, all

possible Sedarim, although several of latter excluded. each other. About a version of Midr. Tanh., much longer than the other ones hitherto available, see above, p. 29.

EXODUS:

SEDER 68b

‫כול‬‎

In accordance with our procedure of investigation, first the S at 32.7 (listed here as No. 68b) is discussed, then the one at 32.11 (sub No. 68c) and finally the one at 32.13 (sub No. 68d). They all constitute the readings on one Sabbath of TC in lieu of the regular lection, as finally fixed, at 32.15 (infra, sub No. 69).

‫וידבר ה' אל משה לך רד כי ש ח ת עמך אשר העלית מארץ מצרים‬, Ex. ‫‏‬.7.23 Haftarah: As a working hypothesis I suggest Is. 54.16: ‫יכנא‬‎ ‫ןה‬ ‎‫ ואנכי בראתי מ שחית לחבל‬. . . ‫בראתי חרש‬, gniyllat htiw eht laitini v. of 5 by means of .‫תחש‬‎ Such a H probably extended to 55.7+ 13 (10 verses; with this final v. there begins a new Seder in Isaiah). This H is issentially one of ‘Consolation of Israel’, but it also contains a summons to repentance from sinning (ep. 53.6-1(. STRUCTURE

The

Fete or he Lanlieb.

‎‫אין איש מתהלל במתת שקר‬

OF HOMILIES

Abbar (17820)

‫וגשם‬

isson Prova 5.14:

‫נשיאים ורוח‬, hcihw .v seillat yb

means of ow) with Is. 55.10: ‫"וגו‬‎ ow ITM ‫דרי‬‎ ‫( יכ רשאכ‬this is in the skipped part which, however, the homilist would utilize for his purpose, as noticed several times before). There is also woven in Prov. 25.15: ‫רבשת‬‎ ‫ךרואב םיפא התופי ןיצק לוןוש הכר‬ ‎‫ גרם‬having its point of contact, by way of contrast, with the

H v. (Is. 54.17): ‫'וגו‬‎ ‫ ל ש ןו םוקת ךתא‬.‫ לכו‬The Aggadah deals with the five angels of destruction ‫)ה‬‎ ‫ יכאלמ( ח לב‬who were sent out to punish Israel for the sin of the Golden Calf, viz.

‎‫והשמד‬

,‫ משחית‬,‫ חמה‬,‫ אף‬,‫קצף‬, .pc( osla ,BT ,31§ dna s’rebuB

note 94, ER, c. 41, end; there the item is towards the end of the section to 68a, above p. 510 ff., which S, of course, included

also Ex. 32.7 ff.; see further infra, p. 521). This Aggadah is well reflected here by the initial v. of H: ‫תיחש‬‎ ‫יכנאו יתארב מ‬ ‎‫ל הח ב ל‬, nekat yllacitelimoh sa na noisulla ot s’doG slegna fo

destruction. Moses interceded for Israel till he succeeded in eliminating all these destructive angels. Thus T, §20, ends with

the citation of Ps. 106.23: ‫ץרפב‬‎ ‫רמאיו םדימשהל ילול השמ וריחב דמע‬ ‎‫לפניו להשיב חמתו מה שחית‬. ehT emas .v si nevow ni ta eht dne of T, §22, dealing with Satan’s accusation of Israel and Moses’ stepping into the breach to nullify the former’s charges (Mwy ‫המ‬‎

516

THE TRIENNIAL

CYCLE

'‫ סתם את הפרץ שהיה השטן נכנס בו לקטרג על ישראל וכו‬,‫(משה‬. The‫‏‬ failure of Satan to achieve his purpose seems also to be reflected‫‏‬

by the 11 v. (Is.‫ ‏‬:)54.17 ‫ םוקת ךתא טפשמל יעישרת‬yw?‫ ‏‬.‫ לכו‬T, §22,‫‏‬ sedulcnoc htiw na noisulla ot ‫‏‬.ciM 81.7: ‫ והנביא צווח‬,'‫מיד וינחם ה‬

‫‏‬ew ‫‏ לעד‬tnip ‫‏ ועובר על פשע לשארית נח ל תו לא‬yp ‫מי אל כמוך נושא‬ ‫אוה‬

‫ח דס‬

‫ ץפח‬.‫יכ‬

Probably

also the subsequent

ot eb ‫‏‬:dedulcni ‫‏ לאברהם‬not ‫‏ ליעקב‬xon ‫ תתן‬,'‫גו‬ .‫'וגו‬

All these verses

correspond

i Ee 13 54217 ‫הנאמנים‬

‫דוד‬

‫והמחריו‬

eve

‫הסוד‬

‫י'י‬

‫טולב‬

Ss).

2 verses are‫‏‬

‫יר חמנו‬

to the sentiments

Mo‫ תאו ה‏‬55.4 ano eo ‫הפב‬

‫בכ‬

‫ן‬

‫תש‬

‫דרכט כ‬

‫ישוב‬

expressed‫‏‬

tens)‫‏‬ ‫רשש‬

‫לוב‬

No proper peroration is given in T.‫‏‬

The section in ER, c. 42, is longer. First R. Tanhuma’s Pet. on Prov. 25.14 is given with variants. A part of the homily is supposed to emanate from the Tannaitic Aggadist Abba ‎)‫ שיטת אבא הדורש‬,)ti tub siht cirbur smees ot evah tperc ni ereh because there is cited Dt. 32.5 to which v. there is his comment in Sifré, §308 (ed. Friedm., 133b): ‫לארשי‬‎ ‫םושמ אבא שרוד ורמא ותחש‬ ‎‫ בכל לאוים שבתורה‬ees( osla ,.dibi :253§ ‎‫משום אבא דורש אמרו נער‬ ‎"‫(הייתי וכו‬. ehT hadaggA no eht evif slegna fo noitcurtsed si missing here in ER (it is found instead in c. 41, end, in the section to 5 68a as in TB, $13, above, .‫כ‬‎ 515). However, it is indicated here (in c. 42.1) in a general manner: ‫האר‬‎ ‫התוא העש‬

‎'‫ב ל כל ישראל וכו‬

‫משה למלה"ש שהם עומדים ומבקשים לצאת ולח‬.

ehT

appropriateness of the item in T, as reflected by 11, has been pointed out above. Ps. 106.23, which figures in T, is not mentioned at all in ER where, instead, this v. introduces the Pet. of R, Tanh. to nwo ‫לחיו‬.‎ \)6,:43.1 see infrap. 517). “To: oures there is another Pet. (ER, c. 42.4) by R. Isaac on Zeph. 1.17:

‎‫ הח‬oN ‎‫ח ם‬ seems ‎"‫וגו‬

ono

eof

‎.‫הם‬:‫) עה ר‬oS ‎\‫כי‬.‫ והצרותי לאדם וחהל‬hcihvae

to have a point of contact

‫ואיש און מחשבותיו‬

‫יעזוב רשע דרכו‬.

with the appeal in Is. 55.7: ehT rehtruf noitcurtsnoc fo

the section in ER is rather loose; there is no peroration, and the conclusion already links up with Ex. 32.11 ‫)שקבל‬‎ ‫דימ ליחתה‬

‎‫ הוי ויחל משה את פני ה' אלהיו‬,‫ (עליהם רחמים‬hcihw demrof yltnerappa the initial v. of another S (infra, sub No. 68c). Altogether this whole part of ER, from c. 39 and onwards, with its frequent headings: ‫אבא‬‎ ‫( ךכ חתפ יבר אמוחנת רב‬see cps. 39.1, 40.1, 41.1, 42.1, 43.1, 44.1, 45.5, 51.1 and 52.1), seems to emanate from

EXODUS:

SEDER 68b

517

the larger version of Midr. Tanh. which incorporated a great deal of Aggadic material beyond the items that strictly pertained to the sermons on the respective Sedarim; some of this material was more of an exegetical character. The extensiveness of this larger version can be gauged from the section to the beginning of Genesis now available (infra, 11. pt., p. 7 ff.). This fact adds to the difficulties one is confronted with when endeavoring to lay bare the sermonic structure in accordance with our procedure of investigation. SEDER 68c (23c)

‫‏ אשר‬ayoJ

‫אפך‬

"‫הוצאת וגו‬, Ex.

‫ויחל משה את פני ה' אלהיו ויאמר למה יחרה‬

‫‏‬.11.23

The shifting of the 5 from Ex. 32.7 to here has been discussed above (p. 513-14). As a H one may suggest 2 K. 13.3-4: ‫רחיו‬‎

‎‫ולשמץ אלירה' תה‬

'‫ה‬

b3

‎‫את‬

‫יהואחז‬

‫היחל‬... ‫א ף' ה" בישראל‬,

affording an evident tally with the initial v. of 5. Such a H probably comprised 13.3-5, 14-20+23 ‫)ןפיו‬‎ ‫ןחיו 'ה םתוא םמחריו‬

‎'‫ וגו‬apy) pny? ‫םהרבא‬‎ ‫ ןעמל ותירב תא‬,‫ םיהלא‬11 verses). The final v. would have a bearing on Moses’ plea: ‘Remember unto Abraham, Isaac and Jacob, Thy servants’ (Ex. 32.13); with this final v. there also commences a new Seder in Kings. The Midrashic data are to be found only in ER, 6. 43, (and in a fragment infra, H. pt., p. 131). First there is the Pet. of R. Tanh. b. Abba on Ps. 106.23 which v. tallies by means of

‎‫ משהחית‬htiw

‎‫שחיתם‬ ‫ ולא אבה ה‬ni 2 .K 32.31 rof( eht esu fo

the Pet. v. in the section to S 68b see above, p. 515). The role of Moses as the pleader for Israel is depicted in this Aggadah.

It is hard to accept the present reading of the conclusion as genuine, viz. that Moses stood before God irreverently when engaged in praying for Israel (ann ‫ליחתה‬‎ ‫םדימשהל דימ‬, ‫רמאיו‬

‎‫לפני‬

‫ראש‬

‫בק לות‬

‫ שעמדר‬,‫ הוי ויחל משה את פני ה' אלהיו‬,‫בתפלה‬

‎‫ הוי ויחל משה‬,‫(הקב"ה לבקש צרכן של ישראל‬. ehT snoitanalpxe fo eht commentaries are hardly satisfactory. The Aggadot in Ber. 32a on bn certainly are against such an assumption of irreverent attitude

seriousness

on

the part of Moses;

of Moses’

pleading.

they rather emphasize

the

See also T, §28: ‫השמ‬‎ ‫אלו חינה‬

518

THE

TRIENNIAL

CYCLE

‫ הלעמל אלש טבחתנ הילע דע הצרתנש ול ה"בקה‬mi, and Koh. R.,c. 4,‫‏‬ vy. 3. Here, too, read:‫‏‬

‫ר שא‬

‫ ב דבוכ‬,‫ דמעש‬alluding to M. Ber.‫‏‬

:5.1 ‫ ןידמוע ללפתהל אלא ךותמ דבוכ שאר‬ps (cp. Tos. 3.21). This‫‏‬ strange corruption is already old because YHM to 1‫‏‬ (ed. Buber, II, p. 169, No. 72), also has this reading. The next‫‏‬ Pet. (ER, c. 43.2) introduces Prov.‫ ‏‬:16.14 ‫ ךלמ יכאלמ תומ שיאו‬non‫‏‬ ‫; םכח הנרפכי‬the verbal tally with H is in‫( ךלמ ‏‬cp. 2 K. 13.14, 16,‫‏‬ :18 also as to ‘death,’ cp.‫וב ‏‬:13.14 ‫ רשא תומי‬and‫ ‏‬:13.20 ‫ עשילא‬non).‫‏‬ rehtonA .teP si no ‫‏‬.vorP 8.92: ‫ יפיחו קריה וחכמים ישיבו א ף‬px?‫אנשי ‏‬, linking up by means of‫ ףא ‏‬with the initial verses of both S and‫‏‬ H. The further items in ER, c. 43, do not lend themselves our specific analysis. Also no peroration is preserved.

for‫‏‬

SEDER 68d (23d) '‫‏ בך ונו‬dno ‫לאברהם ליצחק ולישראל עבדיך אשר נשבעת‬,‫כ וך‬ ‫א‬ About this different 5 instead of No. 680 or No. 680, see above‫‏‬ (p. 513-14).‫‏‬ Haftarah: From

the Midrashic

data, to be analyzed forthwith,

it appears that the H began with Is. 38.3: ‫תא‬‎ 82-757

‫רמאיו אנא 'ה‬

‎'‫אשר התהלכתי לפניך באמת וגו‬, gniyllat htiw ‎‫ זכור‬ni eht laitini .v fo S;it probably extended to v. 9 + 18-20 (10 verses). There is also an intrinsic connection between S and H inasmuch as Moses’ pleading was granted, ‫"בת‬‎ God repented of the evil He said to do His people’”’ (Ex. 32.14); likewise Hezekiah, about to die of his illness (Is. 38.1), was granted additional years of existence as a result of his prayer.5" STRUCTURE

-¥ Sermons

OF HOMILIES

T, Kis lissay 023%‫‏‬

.‫ עד היכן שעור לתפלה‬:‫ ילמדנו רבינו‬.‫זכור לאברהם ליצחק ולישראל עבדיך‬ ‫ רבי יהודה אומר עד ארבע שעות‬,‫ תפלת השחר עד חצות‬:‫כך שנו רבותינו‬ So)

SCN

ae)‫‏‬

5 R, Yose b. Zimra may have originally commented on our 5 and its corresponding H when drawing the moral distinction between Moses, who relied not on his own merit but on that of the Patriarchs, and Hezekiah who referred to his own good deeds (see Ber. 10b: ‫הלותה‬‎ ‫ר"א ןנחוי םושמ 'ר יסוי ןב ארמז‬ ‎"‫בזכות עצמו וכו‬, dna .pc ,KRP .)b761

EXODUS:

SEDER 68d

519

Y topics about prayer we had above (p. 195) to S 22 and (p. 322-3) to 5 40, and in the former case the same starting-point as here suggested the choice of the theme, viz. Hezekiah’s prayer which was accepted by God (Is. 38.5: ‫ךת‬‎ ‫ תא לפת‬cnynw). However, here an ingenious interpretation of the H v. (Is. 38.8) also served as a hint for the specific point about the time-limit of the morning-prayer ‫)רחשה‬‎ ‫; תלפת‬as the answer only deals with the latter, in the question too we should read: ‫רועש‬‎ ‫דע ןכיה‬ ‎‫(לתפ לת ה שחר‬. nI ecneuqesnoc fo s’haikezeH reyarp ,)2.83( Isaiah arrived with the divine assurance of its acceptance (38.5 ff.). The prophet offered a sign to the effect that the

shadow of the sun-dial would return backward ten degrees. ‎"‫ ספ‬the sun returned ten degrees, by which degrees it was gone down”’ (38.8). Figuring the day to have begun at 6 a.m., the Rabbis interpreted the verse to mean that the day, having already arrived at 4 p.m. (10 degrees=10 hours, so Targum Jon., a.l.: ‫ןיע‬‎ ‫ אשמש רסע ש‬ami), reverted to 6 a.m. Hence the Y question and answer about the time-limit of the morningprayer, which as a rule coincided with this hour! The homilist cites M. Ber. 4.1 which contains the regulation that this prayer may be recited throughout the forenoon whereas R. Judah b. Il‘ai limits it only to 10 a.m. The latter’s view is explained as due to the fact that the prayers correspond to the daily sacrifices offered up in the Temple and the time-limit of the morning Tamid was fixed to extend up to 10 a.m.5? Thereupon the 312 The text is truncated. The reason for R. Judah’s view is a combinastatement of R. Josh. b. Levi and a Bar. ‫)ר"א‬‎ ‫י"רד‬, ‫ט"מ‬

tion of a supposed

‎‫על התמיד‬

‫ותנינן‬

,‫ התפלות) אלא כנגד הקרבנות‬:‫סימון בשם ריב"ל לא התקינו התפלה (צ"ל‬

‎‫ שחר שהולך וקרב עד ארבע שעות‬.)wb

sihT ylraelc stcelfer .reB 062 erehw siht etats ment is attributed to this Rabbi and this Bar. is cited in his support ‫)אינתו‬‎ ‎'‫ ;כותיה דריב"ל וכו‬eht lluf ,.raB .pc .soT ,1.3 yllaer snialpxe htob snoinipo ni the Mishnah). But the Pal. tradition attributed to R. Josh. b. Levi the view that the three daily prayers originated from the Patriarchs, as is indeed stated in the Yel. item in T., Hayyé Sarah, $5 (see above, notes 211 and 343). To this latter view our text here turns abruptly by continuing: ‫ןמ‬‎ ‫ ךל הפי‬ps

‎‫תפלות‬ ‫שלש‬ ‫תקנו‬ ‫אבות‬ ‫שלשה‬ ‫ שהרי‬,‫התפלה‬. tI suht smees taht ‎‫ א"ר סימון בשם ריב"ל‬tperc ni ylsuoenorre erofeb ‎‫ ;לא התקינו‬rehtar retfa ‎‫ארבע שעות‬ there was added R. Josh. b. Levi’s view that ‫תולפת‬‎ ‫( תובאה םינושארה ונקת 'ג‬cp.

GR, c. 68.9), and hence the continuation: ‫"וכו‬‎ ‫ ךל הפי ןמ הלפתה‬px.

Also the

THE

520

TRIENNIAL

CYCLE

homilist turns to the importance of prayer, recognized already by the Patriarchs who were supposed to be the originators of the three daily devotions; they were continued by Daniel and David. Also Moses bestirred himself to plead for Israel, but on realizing the prevailing attitude of divine strict justice, which foreboded evil for Israel on account of the great sin of the Golden Calf, he took recourse to the memory of the Patriarchs whose institution of prayer was to prove efficacious. Herewith there

is a return to the initial v. of 5,595 thereby completing the first portion of the Y sermon. The continuation deals with the importance of the dead Patriarchs whose merit saved their living descendants. In T only one Pet. is preserved, viz. §24 introducing Is. 8.19: ‫יכו‬‎

‎‫ אל אלהיו ידרוש‬yo ‎‫הלא‬

‫והמהגים‬

‫פצפים‬ ..‫צ‬ .‫מ‬ ‫היכם‬ ‫יאמרו אל‬

‎‫בעד ה יים אל המתים‬, gniyllat yllabrev htiw ‎‫כסוס עגור כן א צ פ צ ף‬ ‎'‫ א ה ג ה וגו‬.sI( ,41.83 siht ni eht deppiks trap fo .)H yllacisnirtnI as well as verbally the correlation with H is in 38.19: ‫יה‬‎ ‫יח‬ ‎‫) יוהיע אל אמתך‬zyoB ae ‎‫ העם א‬SOI ‎‫הוא יודך‬, hcihw ,.v -imoh letically explained, reflects the whole trend of the Aggadah about the merit of the departed Fathers saving the living progeny. In T, §24, there is also woven in Koh. 4.2 ‫)רמא‬‎ ‫ךכל‬ ‎'‫(שלמה ושבח אני את המתים ונו‬ . ehT rettal .v smrof a lluf .teP ni ,RE 6. 44.2. The tally is the same as above, viz. by means of: ‫ןמ‬‎

‎‫ החיים אשר המה חיים עדנה‬sa derapmoc :ot ‎‫ חי חי הוא יודך‬ni ,H dna the purport of the homily is likewise the same. In ER, c. 44.3, there is a further comment on Prov. 11.21: ‫ע‬‎ ‫ ו רז‬apy ‫אל‬‎ ‫די דיל‬

‎‫ צדיקים נמלט‬hcihw si osla detcelfer yb .sI :91.83 yay

52270 ‎‫אב‬

‎‫ אמתך‬.xb ,yllaniF ereht si eht ,.teP detubirtta ot .R .hnaT .b Abba (ER, 6. 44.1), on Ps. 80.9: ‫"וג‬‎ ‫; ןפג םירצממ ת פ י ע‬here the tally is rather a weak one, viz. with Is. 38.12: ‫הלגו‬‎ ‫ סנ ץע‬.‫ירוד‬ Both these last two homilies are found in LR, 6. 36.2-3, in con-

junction with a 5 8% Lev. 26.42: ‫וגו‬‎ apy’ ‫יתירב‬‎ ‫יתרכזו תא‬

)6

infra, Vol. II). The remainder of the section here in ER, c. 44, remainder of T here is truncated (cp. T, Mikkés, §9, where we have the item:

‎‫הגזירה‬

‫ובטלה‬

‫נתפלל‬

‫חזקיה‬

‫וכן‬

hcihw dluow eb yrev etairporppa

here!).

%5 ,‫ מנין‬:‫ (וצריך להוסיף‬,‫ שהתקינו ג' תפלות‬,‫אמר זכור לאברהם ליצחק ולישראל‬ )'‫ זכור לאברהם ונו‬,‫ממה שקרינו בענין‬.

EXODUS:

need served

not be analyzed there,

nor

SEDER 68d

1

for our purpose.

in T.

But enough

No peroration is pre-

data

have

been

obtained

for the suggested H as their basis. As no allusion is made to a public fast, the conclusion is cogent that we have to deal here with an old S that began with Ex. 32.13. SEDER 69 (24) ‫‏ בידוּ לוחות כתובים משני עבריהם‬ayam ‫ויפן ויר ד משה מן ההר ושני לוחות‬ ‫יריו‬

Haftarah: ‎‫ויט שמים ויר ד וערפל תחת רגליו‬, 2 .5 .01.22 B 24 stsil H as extending to 22.51 (42 verses!); of course, there was skipping, viz. 22.10-18+51 (10 verses). With the last v. there begins

a new Seder in Samuel. have

to be assumed,

C 33 ends with v. 33; again omissions

viz. 22.10-18-+33

(10 verses).

Yannai’s

Kerobah to our S also indicates 2 S. 22.10 as H (Zulay’s List; see now his ed., p. 114, bottom). There is only a verbal tally in ‫דריו‬‎ between 5 and H. The present S is not represented at all in the available Midrashim, showing that it is of late date (see above, p. 514). Yannai, however, in his Kerobah (ed. Zulay, p. 115, 1. 11 ff.), introduces here the Aggadah concerning the five angels of destruction, found in T, §20, to S 68b (above, p. 515), and elsewhere in the section to S 68a (above, p. 516). Did he have a Midrashic section to the present S (No. 69), or did he simply employ this Aggadah here since in his time the above Sedarim had already been discarded?

SEDER 69a (24a) The next regular S, as listed in the Genizah

fragments of

TG Haftarote(6 42:and,C 33),-18 at 34:27) (infra, No, 70). On the one hand, this fact renders the previous S (No. 69) to be of unusual length (70 verses), and, on the other, it makes impos-

sible a subsequent 5 at 35.1 (‫)להקיו‬‎ since from 34.27 to v. 35 there are only 9 verses. Indeed the following regular S is at 37.1 (infra, No. 71). However, since in the Babyl. AC a Sidra commenced at 35.1 there seems to be evidence for the assump-

‫בשק‬

THE TRIENNIAL

CYCLE‫‏‬

tion that at some time there was at this point also a S of TC (as noticed several times before). Now from the Midrashim it appears that there was an old 5 at 33.1 (thus T, §§25-27), another one at 33.12 (thus TB, §§14-16, and ER, c. 45), and still a third one at 34.1 (thus T, %%28-32, and ER, c. 46). Moreover, ER, c. 45.5, has a Pet., attributed to R. Tanhuma b. Abba, to 33.18. Thus we are confronted here by much shifting

of Sedarim. The S at 33.1 (No. 69a) seems to have followed directly S 68a which began at 31.18; thus there was established a certain symmetry in the length of the Torah lections. But objection was raised by some to have 68a conclude with such an inauspicious v. as 32.35: ‫"וגו‬‎ ‫ ; ףוניו 'ה תא םעה‬hence others extended this S to 33.11 and began the next S at 33.12 (listed here as No. 69b).

As to a possible S at 33.18, which is very doubtful,

see infra, p. 525. Those who adopted S 69b certainly could have none at 34.1 (listed here as No. 69c) since from 33.12 to 23 there are only 12 verses. The insertion of this latter S will be discussed farther on (p. 526). It should only be added that some concluded it at 34.26 with the following v. being the initial one of the next S (No. 70), whereas others extended the former to 34.35, and accordingly commenced at 35.1 (‫)להקיו‬‎ a new 5 (infra, sub No. 70a). And now for a discussion of all these Sedarim seriatim.

‎‫וידבר ה' אל משה לך ע ל ה מזה אתה והעם אשר העלית מארץ מצרים אל‬ ‎"‫הארץ אשר נשבעתי וגו‬, .xE .1.33

The initial v. of the corresponding 11 seems to be indicated in T, §25, as a heading to the following items ‫)ה"שז‬‎ ‫'וגו‬. ‫רבדיו 'ה‬ ‎"‫ ילמדנו רבינו וכו‬.'‫כי אעלה ארוכה וגו‬. ( suhT eht 11 decnemmoc htiw

Jer. 30.17: ‫'וגו‬‎ ‫ א ע ל ה הכורא ךל ךיתוכממו ךאפרא‬,‫ יכ‬tallying verbally with ‫הזמ‬‎ ‫ ע ל ה‬in Ex. 33.1. 17-25 --31.13 (10 verses).

It probably comprised verses

STRUCTURE OF HOMILIES The Y theme has been preserved in T, §25, but in a truncated form. It begins:

.‫ שוטה וקטן מה הוא שיהא ערובו ערוב‬naw ‫‏‬aP ‫ השולח ערובו‬:‫ילמדנו רבינו‬ '‫‏ (מ‬YA ‫‏ שוטה וקטן אין ערובו‬naw ‫ השולח ערובו ביד‬:‫‏ רבותינו‬ww ‫כך‬

EXODUS:

SEDER 4

523

,‫ בושהי'* לאדם שהוא משלח שוטה בשליחותו אצל המלך‬.)'‫ ב‬,'‫ ג‬,‫עירובין‬ .)'‫ ו‬,‫ שותה שולח דברים ביד כסיל (משלי כ"ו‬noo ‫‏‬nido ‫עליו נאמר מקצה‬ So far has been preserved of the first portion of this Y sermon (the author of YHM, to Prov., a. 1., ed. Griinhut, 61a, also had only this defective version). Now the starting-point about ‘Erub is due to the 11 v. (Jer. 30.21): ‫ובל‬‎ ‫יכ ימ אוה הז רע ב תא‬ ‎'‫ לגשת אלי נאום ה‬hcihw dezicilati drow yllacitelimoh detseggus the term

‫בורע‬‎ (as pointed out above, pp. 92-3 and 256; cp. also

p. 115-16).

This

correlation

with

the underlying

H at once

disposes of the remarks in GS, I, 471, No. 50, to the effect that

our Y theme 13.1

belongs to Ex. 32.13

‫)ךל‬‎ ,‫ חלש‬infra, Vol. II).

Y item from its more beyond the there is another there (see above,

(above S 68d) or to Num.

This attempt

at transferring the

legitimate place here to elsewhere is all the mark since to either of the above 2 instances Y topic which fits in with the respective H p. 518, and infra, Vol. II). How the theme

here was connected with the initial v. of S, to which there is the usual return at the end of the first section of the Y sermon, is at present difficult to ascertain. It may be that in T, §26,

beginning,

there is this conclusion.

Again Jer. 30.17, cited in

§25 but out of place there, is introduced and, in answer to the comment: ‫ךאפרא‬‎ ‫ ךיתוכממו‬,‫ והמ‬R. Joshu‘a ₪. Levi’s remark is

given that the very expression which signified God’s anger ‎)‫ רד‬7, Ex. 32.7) also signified His reconciliation ‫)הלע‬‎ 7%, Ex. 33.1, the initial v. of our S);5 thus ‘‘of thy wounds I will heal thee,’’ viz. what constituted the wound, punishment, became also the means of recovery. However, the link between 54 This seems to be a homiletic entrusted with the ‘Erub.

55 ‎‫ בלשון שהשפלתי‬:‫אמר הקב"ה‬

reason

why an imbecile should

not be

.‫לך עלה" נתרצה‬,‫ וב‬,‫לך רד" כעפ עליו‬,‫ במשה ב‬NA

‎‫ לך עלה מזה‬wa ‎,‫ בו בלשון אני מעלה אותך‬,‫אותך‬. .pC osla .rdiM ,.ggA .1.0 rebuB( ,I

184( :‫ול‬‎ ‫ךתלודגמ הצרתנשכ לארשיל רמא‬, ‫"דר הצר רמול‬, ,‫ןושלב דמאש ול ןושלב הדירי ךל‬ ‎"‫לך עלה‬,. nI GHM II ot ruo 5 .sM( ).S.T.J ereht si osla eht gniwollof -moc ment: ‎‫ שלמעלה הוא אומר לך רד (שמות‬,‫ עלייה היא למשה‬,‫וידבר י'י אל משה לך עלה מזה‬ ‎‫ וכיון שעשה‬,)'‫ א‬,‫) מ"ז‬eym ‎‫ כד"א רדי ושבי על עפר בתולת בת בבל‬,‫ נזיפה‬dwp ‎,)'‫" ז‬a

‎)'‫ ל‬,‫) ל"ד‬wom ‎‫ שנ' וייראו מגשת אליו‬,‫ הכל‬oy ‎‫ נתן לו גדולה למעלה‬,‫אותן המעשים‬. other homilies on Jer. 30.17 to the same

c. 18, end.

roF

effect, cp. ER, c. 23.3, 50.3; LR,

Cp. also T, Wayyésheb, §9, end: ‫ה"בקה‬‎ ‫רמא ל"ביר אוב הארו אלש תדמכ‬

‎'‫מדת בשר ודם וכו‬, dna ,BT ,léhkayyaW .9§

524

THE TRIENNIAL

CYCLE

the item concerning sending an imbecile on an errand to a king (T, §25, end) and the Aggadah on Jer. 30.17 is still missing. The remainder of the section in T, §26 (from ‫הזמ‬,‎ ‫א"ד ךל הלע‬ ‎‫ הענין‬yo ‎‫ (מה כתיב למעלה‬dna ,72§ sniatnoc gninnur citelimoh comments on Ex. 32.15 to 33.23, leading down to the following peroration (§27, end): (‫ל"צ‬:‎ ‫יפכ ז"הועב יניא‬, ‫ה"בקה יתוריסהו תא‬: ‫ל"א‬

‎‫ אבל לעוה"ב [אני מראה הטוב שהוא‬,‫אני) מראה לך מתן שכרן של יראי שמי‬ ‎‫ ומעולם לא שמעו לא האזינו עין לא ראתה אלהים זולתך יעשה‬,]‫צפון להם‬ ‎)'‫ ג‬,‫ למחכי לו (ישעיה ס"ד‬%5 sihT si eht emas noitarorep sa dnuof ni TB, §16, to the S beginning at 33.12 (No. 69b) which was in lieu of our present S (above, p. 522). According to the version there, the passage here has been emended above. But in TB the final v. given is Ps. 31.20: ‫"וגו‬‎ ‫המ בר ט בו ך רשא תנפצ ךיאריל‬ instead of Is. 64.3 cited in T. However, in ER, 6. 45.6, both verses are mentioned. Probably this should also be the case in T which is defective.5'7 Now Ps. 31.20 is well reflected by the final v. of our H (Jer. 31.13): ‫ועבשי‬‎ ‫ תא יבוט‬.‫ ימעו‬Thus the peroration, connected with Ex. 33.23, would fit in well with the present S which could well have concluded with this verse. When the S was shifted to 33.12 (No. 69b), the same comments (viz. TB, §$15-16, corresponding closely to T, §27) were retained, although this latter S could not terminate at 33.23 (as pointed out above, p. 522). SEDER 69b (24b)

‫ויאמר משה אל ה' ראה אתה אומר אלי העל את העם הזה ואתה לא הודעתני‬ ‫‏ מצאת חן בעיני‬no ‫את אשר תשלח עמי ואתה אמרת יד ע ת יך בשם‬, Ex.‫‏‬ ‫ו‬ Theodor, M.G.W.J., XX XV, 309, without much ado, regards‫‏‬ this lection as being for the Sabbaths during Passover and‫‏‬ Tabernacles, on the basis of Meg. 31a. But this represents‫‏‬ 516 A very faded Genizah fragment (T.-S. Box C 2, No. 195) contains in leaf one the end of T, §27, and also §28. The peroration reads there: ‫םלועב‬‎

‎...‫ ומעולם לא שמעו] ולא האזינו עין לא‬,‫ אבל לעת[יד לבא‬,‫) שליריאי‬anucal( ‎]‫ה[זה‬

‎‫למחכה לו‬. 57 See Buber’s note 119 where in one Ms. Is. 64.3 is applied to the first half of the peroration whereas Ps. 31.20 rightly belongs to the second half.

EXODUS:

SEDER 69b

525

Rab’s custom in Babylon, and the question still remains whether it was also prevalent in Palestine (see above, p. 420, and infra, Vol. II). Moreover, the Midrashic sections, to be discussed forthwith, have no reference to this occasion.

Hence the reason

suggested above (p. 522) for the shifting of the S from 33.1 to 33.12, is more plausible.5" The H to the present S seems to me to have been Jer. 1.5: ‎"‫יך ובטרם תצא מרחם הקדשתיך ונו‬ ‫בטרם אצרך בבטן ידעת‬, gniyllat

thus with ova ‫ךית‬‎ ‫ דיקץ‬in the initial v. of S. The probably comprised Jer. 1.5-12-2.2-3 (10 verses). STRUCTURE

former

OF HOMILIES

First there is the Pet. (ER, c. 45.1) from Jer. 18.7 ff.: yan

‎‫"אב‬ ‫כה‬ ‫ ל‬.‫ךל כ רץ‬

ni‎Y‫מימ יק כ ה" ל‬

‫על‬

‫יה‬,‫ה‬1 oo eU ‎‫אדבה‬

‎'‫ וגו‬hcihw sah a tniop fo tcatnoc htiw eht 11 .v .reJ( :)01.1 ‎‫ראה‬

‎‫חרק‬ ‫יל‬ ‎"‫גו‬

hgeh ‎‫מל‬ eil hcar

‫ול נתוץ‬.

nehT

swollof eht

kalsaM | ‎‫הפקרתיך" היום הזה‬ ylimoh

,RE( .c ,2.54

,elddim

TB, §14) on Ps. 77.6 ff. where ‫ו‬‎ ‫( ספאה חצנל סח ד‬v. 9) supplies the link with Jer. 2.2: ‫ךיתולולכ‬‎ ‫ ךירוענ תבהא‬ton 4S ‫יתרכז‬‎ (cp. in ER: ‫תחא‬‎ ‫ ןיאש התא לוכי זיזהל הא ב ת ך ןהמ 'יפא העש‬.(‫ האר‬The rest of the section in ER and TB seems to have been transferred from the sermon to S 69a, as pointed out above. The Pet. of R. Tanhuma .‫כ‬‎ Abba (ER, 6. 45.5) fron Prov. 25.7: ‫רמא‬‎ ‫יכ בוט‬ ‘nn ‫הנה‬‎ ‫ ע ל ה‬75, supposedly to Ex. 33.18, would be more appropriate to S 69a whose initial v. began with ‫"וגו‬‎ ‫ ע ל ה הזמ‬4d! This whole transference is due to the shifting of the S from Ex. 33.1 to 33.12. The peroration in TB, §16, end (cp. also ER, c. 45.6), with the citation of Ps. 31.20, fits in with the H to S 69a, and not with the one to 69b (above, p. 524).

SEDER 69c (24c)

‫‏ לך שני לוחות אבנים כראשונים וכתבתי על הלוחות‬poS ‫ויאמר ה' אל משה‬ ‫את הדברים אשר היו על הלוחות הראשונים אשר שברת‬, Ex. ‫‏‬.1.43 Above (p. 521-2( attention has been drawn to the unusual length of the regular S 69 which extended from Ex. 32.15-34.26. 535 Theodor’s remarks on T, §§25—27, are now disposed of by the above analysis in connection with S 69a.

526

THE TRIENNIAL

CYCLE

Hence the insertion of a S here between S 69 (Ex. 32.15) and S 70 (Ex. 34.27) is quite in order. It was feasible for those who began the previous one either at 32.7, 32.11, 32.13, or 32.15 (Nos. 68b, 68c, 68d, or 69, cp. above, pp. 513-14), and even for those who did so at 33.1 (No. 69a), since from there to v. 23 there is more than the required minimum of 21 verses. However, a S here was impossible for those who had such at 33.12 (No. 69b) since from there to v. 23 there are only 12 verses. This is probably the reason why our present S is omitted in some codices. But it is included in the lists of ‫םירובד‬‎ ‫( תדע‬fol. 26b), of the Yemenite ‫ןאגיתה‬‎ ‫( תרבחמ‬Eben Sappir, 11, 230), and of Meiri (Kiryat Sepher, II, 58a). About the reading of Ex. 34.1 ff. on ‫פ"מהוח‬‎ in Babylon, but not in Palestine, see above, p. 420.

Haftarah: To the corresponding 5 8% Deut.

10.1 (708 ‫איהה‬‎ Nya

‎'‫ (ה' אלי פסל לך שני לוחות אבנים וגו‬eht detsil H nageb htiw 1 .K :9.8 ‎'‫גו‬ ‫האבנים‬ ‫לוחות‬ ‫ בארון רק שני‬rp ees( ,arfni .loV .)II Should we say that here, too, the same 11 was employed? However, the Y topic to the former S (see DR, c. 3.13) is different from the one to our present S (T, Ki Tissa, §28). Of the respective Petihtot to these two Sedarim only one is common to both, viz. on Koh. 3.5: ‫"וג‬‎ ‫ ךילשהל א םינב‬ny (see DR, c. 3.14, T, ‘Ekeb, §9, as compared to ER, c. 46.2). However, a Genizah fragment to the S at Dt. 10.1 seems to contain the same Y topic as here in T, §28, followed by Petihtot on Koh. 3.5 and on Prov. 16.14: 27 ‫ךלמ‬‎ non (see infra, Vol. II); the latter Pet. is also found to our S in T, §30. Thus the similarity of the two Sedarim resulted in similar homilies preached on them, or rather in the shifting of items from one section to another. And yet the H from 1 K. 8.9 ff. does not account for several items here, and particularly for the Y topic to be analyzed forthwith. The latter rather presupposes a H from Hab. ‫ב‬:2.2‎ ‫יננעיו 'ה רמאיו כ ת וו‬

‎‫חזון ובאר על ה ל וח ות למען ירוץ קורא בו‬, gniyllat htiw

‎‫וכת בתי‬

‎‫ על הלוחות‬ni .xE .1.43 sihT H ylbaborp desirpmoc .baH 2.2-8+18-20 (10 verses); in v. 18: ‫ורצוי‬‎ ‫ יכ ולספ‬SoD ‫ליעוה‬‎ ‫המ‬

there was found a contrast to ‫םינבא‬‎ ‫ לספ ךל ינש תוחול‬which tablets were never meant to serve as idols. But perhaps the H extended to 2.9+3.18-19 which final verses offered a ‘happy ending’ (cp. also infra, p. 528).

EXODUS:

STRUCTURE

Y Sermon.

SEDER 69c

527

OF HOMILIES

T, Ki Tissa, §28:

.‫ הקורא בתורה עד כמה חייב לקרות‬:‫ ילמדנו רבינו‬.‫‏ לך‬poS ‫ויאמר ה' אל משה‬ ,)'‫ ד‬,'‫ הקורא בתורה לא יפחות משלשה פסוקים (מ' מגלה ד‬:‫כך שנו רבותינו‬ ‫ובר‬

ehT tniop-gnitrats si eud ot eht laitini .v ‫‏‬fo 11: ‫למען ירוץ‬ ‫ רו א וב‬,‫ ק‬hence the Y question and answer about the minimum‫‏‬ fo sesrev ot eb deticer yb eno ohw sdaer morf eht ‫‏‬haroT )‫ה ק ור א‬ .(‫ הרותב‬The reason for this minimum of 3 verses is given here‫‏‬ to the effect that they correspond to the 3 Patriarchs through‫‏‬ whose merit the Torah was given to Israel. The same Y topic‫‏‬ we have also in DR, c. 7.9, to a S that commenced with Deut.‫‏‬ 29.1 (see infra, Vol. II). There an additional reason is men-‫‏‬ tioned, viz. that the number 3 corresponds also to Moses,‫‏‬ Aaron and Miriam,*® but otherwise the homily there is given a‫‏‬ different turn, as will be discussed a./. Here the merit of the‫‏‬ Patriarchs in connection with the giving of the Torah is inferred‫‏‬

homiletically from Ex.‫ ‏‬19.3 ‫ )רהה‬,‫ ןמ‬on account of each Patriarch‫‏‬ called‫ ‏‬,‫ רה‬as evidenced

from‫ םירה ‏‬in Mic. 6.2, cp. ER, 6. 28.2).‫‏‬

The continuation:‫ ךכיפל ךירצ םדא רומשל תא הרותה "וכו ‏‬is abrupt;‫‏‬ evidently something is missing. To eliminate this passage‫‏‬ altogether, as is suggested in GS, I, 472, No. 51, does not seem‫‏‬ proper because in essence the theme about preserving one’s‫‏‬ soul (by keeping the Torah) is reflected by the H v. (Hab. 2.4):‫‏‬

‫ הלפע אל הרשי פנ וש וב קידצו ותנומאב היחי‬.‫ הנה‬The homilist con-‫‏‬ tinues to deal with the Torah the occupation with which results‫‏‬ in high dignity. Thus Moses, who labored long over it, was‫‏‬ styled king. Now he broke the Tables, when he beheld Israel’s‫‏‬ sin with the Golden Calf,5? but subsequently he pleaded ear-‫‏‬ nestly for Divine forgiveness till finally, as a sign of reconcilia-‫‏‬ 915 nI .geM ,a42 ,pot a llits driht nosaer si ‫‏‬:nevig ‫ אמר‬,‫הני ג' פסוקים כנגד מי‬ ‫רב אסי כנגד תורה נביאים וכתובים‬. 555 The allusion here to the Golden

Calf ‫)לגעה‬‎ ‫ דרי( אצמו ושעש תא‬is due to

the H v. (Hab. 2.18): ‫"וג‬‎ ‫( המ ליעוה לספ יכ ולספ ורצוי מ ס כ ה‬cp. ‫הכ‬‎ ‫ מ ס‬day in Ex. 32.4 and 8).

528

THE TRIENNIAL

CYCLE

tion, God ordered him to prepare new Tables. Herewith there is return to the initial v. of S,52" thereby completing the first portion of this Y sermon. The

next item

(T, §29) introduces

‎‫ברכת ה' היא תעשיר ולא יוסיף עצב עמה‬, by way of contrast, with Hab. 2.9:

as a Pet.

Prov.

10.22:

hcihw smees ot ,etalerroc ‫'וגו‬‎ ‫ עצוב עצב ער ותיבל‬.‫יוה‬

The part of the homily germane here describes Moses’ wealth obtained from the quarry of sapphires which he discovered in

his tent (19) ‫ונממ‬‎ ‫ הארהו( ול ה"בקה בצחמ לש ןונירפנפ ךותב ולהא לספו‬. Thus ‘‘God’s blessing maketh rich’’; the second half of the verse ‫המע‬‎ ‫ אלו ףסוי בצע‬is explained that Moses had no need to take pains and proceed to another place for his wealth, but “out of his tent God provided it for him.’’ Here is again a subtle contrast to Hab. 2.9 denouncing “him that obtains evil gains for his house, that he may set his nest on high,” but all to no avail. The Aggadist also weaves in the point of occupying

oneself with the Torah ‫)'וכו‬‎ ‫ ןאכמ( תא דמל לכש קסועה הרותב‬just as in %28. Thus established.

the continuation

of the latter in §29 is clearly

The next Pet. (T, §30) is on Prov. ‎"‫וגו‬

‫ ;מות‬labrev seillat htiw H

dluoc eb

16.14: ‫יכאלמ‬‎ ‫ךלמ‬ deniatbo yb

non

snaem fo

‎‫ כת‬nelo .baH )5,2 sdna ‎‫ יה מ‬mi ‎‫ יש‬.ot eon eyderebL( cited the views of 2 Rabbis ‫)ןירומא‬‎ (‫ ןירת‬,but only one is actually given (as pointed out by the author of ‫תמא‬‎ ‫הרסה תוא‬: ‫רמא‬, ‫רח‬ ‎‫(הסברא השניה‬.| suhT siht meti si .detacnurt tA eht dne ew evah

the peroration: ‫]אובל‬:‎ [‫אירוגינפ דיתעלו‬, ‫ה"בקה ז"הועב יתדמל השמל‬: ‫רמא‬ ‎‫אני מדבר בצדקה רב להושיע‬. sihT lanif ..v .sI( )1.36 dluow yllat with H, only if we assume that the latter concluded with 3.18-19 (cp. above, p. 526), thus ‫י‬‎ ‫ יהלאב שי ע‬.‫ )צ‬19) would correspond

‎‫הב ל חן ש יע סו‬ The section

in ER, 6. 46, is quite different.

First comes

a

Pet. on Job 11.6: ‫השי‬‎ ‫ ךל תומולעת המכח יכ םילפכ הישותל עדו יכ‬7M ‎‫לך אלוה מעונך‬.

ehT

hadaggA si depoleved taht

sesoM tlef taht

he had committed a sin by breaking the first Tables. However, God reassured him that the second ones would be more imports tA eht dne fo ,T ,82§ ‫‏‬:daer ‫ ממה שקרינו‬,‫[מנין‬

'‫ פסל לך שני לוחות וגו‬,]‫בענין‬.

,‫ועכשיו אתה עשה אחרים תחתיהם‬

EXODUS:

SEDER 69c

529

tant containing even ‫תודגאו‬‎ ‫( תוכלה** שרדמו‬cp. also ER, 6. 47.7). The homilist apparently had in mind the first 2 verses of H (Hab. 2.2-3( which he skilfully employed for the above theme, viz. ‘““And God answered me and said: Write the vision and make it plain upon Tables that a man may read it swiftly, for the vision is yet for the appointed time” ‫)דעומל‬‎ ‫ דוע ןוזח‬°D), taken homiletically to mean that now, in the second Tables, there is still additional vision, more than was contained in the first ones. In this manner there would be established a point of contact between the Pet. v. (Job 11.6) and Hab. 2.3. The next Pet. in ER, c. 46.2, begins with Koh. 3.1 leading

down to v. 5: ‫םינבא‬‎ ‫ סונכ‬ny) ‫םינבא‬‎ ‫ ךילשהל‬ny, which tallies, on the one hand, with ‫םינבא‬‎ in the initial v. of 5 and, on the other, with

‎"‫מקיר גו‬ Difficult ‎‫ידך כלנו‬ cited as by other ‎‫אבפונה‬

‫ כי א בן‬ni .baH 11.2 siht( ni eht deppiks trap fo .)H are the comments (c. 46.4-5( on Is. 64.7: ‫וניבא‬‎ ‫התעו 'ה‬ ‫אתה אנחנו החומר ואתה יוצרנו ומעשה‬, hcihw .v smees ot eb a heading to be connected with it homilies introduced verses (thus Ps. 77.3: ‫'ונו‬‎ ‫ יתרצ 'ה יתשרד‬ova; Mal. 1.6:

‫יכבד‬:‫הההידבן‬

sra

‎"‫ועתהה‬

GS

26156261 ‎"‫היא וועתה ה‬

‎"‫ הה"ד בצר פקדוך וגו‬,'‫ וגו‬.)saw ehT elohw noitcurtsnoc sdnimer one of the chapter headed Nebiim ‫גת‬‎ AB listing a Prophetic v. to a given S as the basis for homilies introduced by verses from elsewhere. However, Is. 64.7 cannot possibly have been meant here as a different H since it would contain no verbal tally with the initial v. of S (Ex. 34.1). Rather the former v., by means of ‫ונרצוי‬‎ ,‫ התאו‬has been cited here by way of contrast to

Habe? 183) ‫רצ‬‎ * 9 ‫צי‬

nb

‫יש‬‎ ‫ היצ ה‬35 DAS

‫לספ!ליעוה‬‎ ‫המ‬

‎‫עליו‬. Indeed this part of H is further reflected in the Aggadah 32 In MHG,

II, to our

S (J.T.S. Ms.), this homily reads as follows:

‎‫ שבשעה ששיבר‬,‫ במשה רבינו הכתוב מדבר‬,‫זהש"ה ויגד לך תעלומות חכמה כי כפלים לתושיה‬ ‎‫ רבונו‬:‫ בא ועמד בתפלה לפני הקב"ה ואמר לפניו‬,‫את הלוחות ובא ובדק את ישראל כראוי‬ ‎‫) אין‬NO ‎‫ תשא חטאתם‬NO ‎‫ ועתה‬,‫ ואני חטאתי ששיברתי את הלוחות‬,‫ הם חטאו בעגל‬,‫שלעולם‬ ‎‫ התורה שנתנה לי כולה אינה אלא‬,‫ רבונו שלעולם‬:‫ אמר לפניו‬.)‫ ל"ב‬,‫מחני נא (שמות ל"ב‬ ‎‫ לכך‬.‫ מה אני עושה בתורתך‬,‫ את מכלה את ישראל‬xo ‎,‫ דבר אל בני ישראל‬,‫וידבר י'י אל משה‬ ‎‫ יו'י על הרעה‬ano ‎'‫ שנ‬,‫ ולא זז משה עד שנמחה חטאן שלישראל‬.‫נאמר ואם אין מחני נא מספרך‬ ‎‫ מי שיבקש‬dno ‎‫ ישראל היה‬:‫ חזר אותו צדיק ואמר‬,‫ עון‬ema dno wonS ‎‫ כיון‬.)‫ י"ר‬,‫(שם‬ ‎‫ אל‬:‫ אמר לו הקב"ה‬.‫ והתחיל מצטער על שיבור הלוחות‬ydo ‎‫ אני מי יבקש‬,‫עליהם רחמים‬ ‎‫ אבל לוחות שניים שאני‬,‫לא היה בהם אלא עשרת הדברות בלבד‬

‫לוחות הראשונים‬

,‫תצטער‬

‎‫ שנ' ויגנד לך תעלומות חכמה כי כפלים לתושיה‬,‫נותן לך יש בהם הלכות ומדרש ואגדות‬.

530

THE TRIENNIAL CYCLE

here (ER, 6. 46.4): ‫יבא‬,‎ ‫לארשיל התע םתא םיארוק יתוא‬: ‫ךכ רמא ה"בקה‬ ‎'‫שנ‬

,‫אבי‬

‫אותה‬

‫ע"ז) וקוראים‬

)s'b

("> ‎,'‫אבי אתה וגו' (ידמיה ב‬

‫לעץ‬

‎‫כוכבים‬

‫עבודת‬

‫עובדים‬

‫ים‬

‫א ומר‬,

gnidulla yltcnitsid

‫הייתם‬

‫אתמול‬

to Hab. 2.19: ‫'וגג‬‎ ‫ א רמו ל ע ץ הציקה‬.‫ יוה‬Thus the correlation with 11 again becomes evident; only the form of the whole passage is such as if Is. 64.7 were the independent basis for a new series of homilies (similar examples were noticed as regards AB above, pp. 75, 90, 141, 215, 327).

SEDER 70 (25)

‫ויאמר ה' אל משה כתבילך את הדברים האלה כי על פי הדברים האלה‬ ‫ כרות צאתה ‏ ריתי רהת ילרשאול‬Bod ‫‏‬.72 Hoftaerch:

‎‫ישראל‬

‫בית‬

‫את‬

‫אכרות‬

NWA

‎‫הברית‬

DINA

‎‫) לבם אכתבנה‬yS ‎‫ נתתי את תורתי בקרבם‬... haimereJ ,93-23.13 (8 verses, so B 42); with the initial v. of H there begins a new Seder in Jeremiah. As the usual unit of H comprised 10 verses, it may be suggested that in this Geniz. list the last 2 verses, added after skipping, have been erroneously omitted, viz.

32.40-41; v7..402 in

‫ל‬.‫ם‬‎ ‫רוע‬

nea

ond

2n753

links up

with 31.32 while with v. 41 there begins a new Seder in Jer. according to some codices (see Ginsburg, Introd., .‫כ‬‎ 49). These 2 verses, certainly contain a more pregnant ‘happy ending’ of H than 31.39. C 33 also begins with 31.32, but its extent is not indicated by Abrahams. Yannai’s Kerobah to this S also contains the indication

edi p: 117; dly10=11):

of this v. as H

(Zulay’s List; see now

his

H tallies with S by means of the italicized words. The same H we have suggested above (p. 510) to S 68a. Were the latter a regular S, it would be strange to have soon after it (at No. 70) the same H. But the numerous shiftings of the Sedarim in this part of Exodus have been noticed before (see above, pp. 509, 513, 521-3, and 526). It may be taken for granted that those who had the irregular S 68a, and hence could not have the next S begin at Ex. 32.15 (No. 69), continued their reading on the next Sabbath at 33.1 (No. 69a), followed by the subsequent 5 at 34.1 (No. 690(. The latter extended to 34.35 with ‫להקיו‬‎

EXODUS:

SEDER

70

1

‫) השמ‬35.1( forming the new irregular S (infra, No. 71a). Accord-‫‏‬ ingly, with the elimination of our present S at 34.27 (No. 70)‫‏‬ as well as of its corresponding H from Jer. 31.32 ff., the latter‫‏‬ could have well been used to S 68a.‫‏‬ STRUCTURE

Y Sermon. The topic ‎‫ בהעלם אחד בשבת‬sah neeb with S 57, where it was as its corresponding H

OF HOMILIES

in T, Ki Tissa, §33, ‫סת‬‎ ‫בתוכה יתש תויתוא‬ dessucsid evoba .p( )7-644 ni noitcennoc very appropriate since that S as well (Is. 58.13) dealt with the Sabbath.

Here the only connection would be in the verb and (viz. ‫ךל"ב‬‎ ‫כ ת‬ in Ex.

34.27

and

‫הנב‬‎ ‫א תכ‬

‫ לעו םבל‬in Jer. 31.32); hence

the

Y topic about writing ‫)תויתוא‬‎ ‫ כ תו ב 'ב‬.(‫ ה‬However, the main theme of the whole item about the Sabbath is missing altogether in the H while as regards the S this theme occurs therein not at its commencement but farther on (Ex. 35.2). The usual return to the initial v. of S at the end of the homily would be here thus: ‫'ה‬‎ ‫ןינעב רמאיו‬, ‫ןינמ[ הממ ונירקש‬, ‫השמ‬, ‫הרותהו ]הנתנ[ י"ע‬ qn ‫הלאה‬‎ ‫םירבדה‬

‫תא‬

‫בתכ ל ך‬

‫השמ‬

dx]; note the continuation

of

the v.: ‘‘for in accordance with these words I have made a covenant with thee and with Israel’ (thus Moses served as the agent in the giving of the Torah). This Y item is cited as belonging here in ‘Arukh and in YTT (see above, p. 447). This fact should caution one against the ready assumption of its being a concoction on the part of ‘‘a late redactor of T,’’ as is maintained in GS, I, 472, No. 52 (cp. also above, note 459a). Some connection with the present S we are able to discern, though apparently the homily was first composed to S 57 and subsequently transferred in entirety to the section to S 70, where the main concern is the conclusion that the Torah was given through Moses, thus

linking up with ‫'וגו‬‎ qb-an> in Ex. 34.27. Another point to be considered is whether the Y topic, now found in TB and T to S 15a (above, p. 144-45), concerning the prohibition of the Meturgeman, on the one hand, to look into the Scroll of the Torah and the reader, on the other, to divert

his eyes therefrom, should not be assumed to have had once a place, too, at our S. The positive assertion in GS, I, 459, No.

532

THE TRIENNIAL

14, 472, No.

CYCLE

52, that altogether this Y item has been trans-

ferred from here to S 15a, where ‘‘it has no connection whatever,’’ has been refuted above (see especially note 155). The close correlation of that homily with the H to S 15a has been fully established, revealing the skill of the sermonic art of the Y homilist. He utilized there Aggadot that pertain indeed to our S, but which are given here in a form other than that of Y. Thus in T, Ki Tissa, §34, we have the Pet. on Hos. 8.12: ‫בותכ‬‎ ‫א‬

‎‫ לו רבי תורתי כמו זר נחשבו‬hcihw seillat htiw eht laitini .v fo our He (Jer61.32)c-m Ss NBS 25Py Ep! ‫תוהה‬‎ ans ‫תתנו‬‎ This Pet. v. is homiletically explained by R. Judah b. Shalom to denote God’s objection to having the Oral Law also in writing, lest the Gentiles claim to be in the same category as Israel. “God says to the, Gentiles: You say that you are My sons (because you have the Bible in Greek). I recognize only those who have My mysteries (the Oral Law).’’s3 Now mysteries are kept inwardly, in one’s heart, as skilfully suggested by the

1

‫הנ‬‎ ‫הוא ב‬

soe

‫לש‬‎ 2 ‫ םיב‬spa ‫יי‬‎ ‫ ית תחנת‬₪

‫בתעמ‬

Thus this famous Aggadah, which had an obvious anti-Christian tendency, was no doubt preached as a Pet. in connection with our S, and has been utilized in the Y homily to S 15a, where it was modified at the end in order to obtain a connection with the topic of that 60060.9 There follows here (T, §34) another comment on Ex. 34.27, alluding to the above Hal. about the Meturgeman and the reader respectively ‫)ןאכמ‬‎ ‫ךל‬, ‫א"ד בתכ‬ ‎'‫ (אמרו המתרגם וכו‬dna gnitic .R haduJ .b s’nomiS rof( ‎‫שלום‬ 8

‎‫(סימון‬

ecnerefni rof eht larO

waL morf eht evoba .esrev

tI si

clear that this item was meant here as an ordinary homily and not asa Y topic. The latter involved a skilful construction of a theme in a rather surprising connection, leading down ultimately to the initial v. of S. But here we have in R. Judah b. Simon’s statement a direct interpretation of Ex. 34.27. 55 ‫ אתם אומרים‬:)‫ | לאומות‬:‫ הקב"ה לעכו"ם (בב' דפוסים הראשונים לנכון‬ond‫אמר ‏‬ ‫ והכל‬,‫ זה המשנה שנתנה על פה‬,‫ ואי זו היא‬,‫ איני יודע אלא מי שמסטורין שלי אצלו‬,‫שאתם בני‬ "‫וכו‬

.)‫לררוש‬

‫פוש ך‬

:'‫ממך לדרוש (בדפוס א‬.

45 7, ,aréyyaW ,5§ ‫‏‬,BT 68: ‫ ואין‬,‫ אלא שהמשנה מסטורין של הקב"ה‬,‫וכל כך למה‬ ‫ויאיריל ןכו התא אצומ "וכו‬, ‫םיקידצל 'נש דוס 'ה‬, ‫ רסומ ןירוטסמ ולש אלא‬.‫ ה"בקה‬Cp. above,‫‏‬ p. 145.‫‏‬

EXODUS:

To

conclude

with

SEDER 70

the other

Midrashic

533

data.

The

above

Pet. on Hos. 8.12 is also found in variant forms in TB, §17, and ER, c. 47.1, but their tenor is the same as in T. Another

Pet. (T, §35) introduces Prov. 5.17: ‫םירזל‬‎ ‫ךל ךדבל ןיאו‬ ‎‫אהך‬, affording a verbal contact with ‫םעל‬‎ ‫יל‬ 31.32), in addition to the emphasis on ‫ל‬‎

‎‫ ך‬band in Ex. 34.21.

‫ויהי‬

‫( המהו ויהי‬Jer. as compared to

In ER, c. 47.7, a still third Pet. is given,

based on Ps. 119.71-72: ‫יל‬‎ ‫ךיקוח בוט‬, ‫בוט יל יכ יתינוע ןעמל דמלא‬ ‎"‫ תור ת פיך וגו‬gniknil ‎‫ קט‬htiw ‎‫ תורתי‬ni .reJ .23.13

gnitseretnI

is the description (T, §36, cp. Midr. Ps., 6. 19, ed. Buber, p. 166) of how Moses knew of the division of time while he spent 40 days and nights with God. When he saw the sun bowing before God, he knew it was night, but when he beheld the moon and the stars worshipping Him, he was aware of its being day.%s The introduction here of this topic is reflected by the H v. (Jer. 31.34): ‫רואל‬‎ ‫ רואל םמוי תוקוח חרי םיבכוכו‬wow ‫ןתונ‬‎ ‫הכ רמא 'ה‬ ‎'‫ !לילה וגו‬,yllaniF eht noitarorep ,T( ,73§ ,dne ,BT ,02§ )dne si to be considered. I doubt whether it can be taken as original

because it does not contain a usual ‘happy ending’ applicable in a general way, but is restricted in particular to Moses ‫)ולטישכו‬‎

‎‫ שעה הוא נוטל שכרו‬sma ‎,‫(הצדיקים מתן שכרן לעוה"ב‬.

oslA eht lanif

v. cited (Is. 40.10) offers no point of contact with 11 — such as we notice with respect to the perorations elsewhere.

SEDER 70a (25a)

'‫ויקהל משה את כל עדת בני ישראל ויאמר אליהם אלה הדברים אשר צוה ה‬ ‫לעשות אותם‬, ‫א‬. The regular S-at 34.27 (No. 70) made it impossible to have another S here, since from 34.27 to 35 there are only 9 verses. The next regular S commenced at 37.1 (infra, sub No. 71), rendering S 70 to consist of 82 verses. However, the fact that in the Babylonian AC a new Sidra begins here would tend to 55 ‫ וכשהיה רואה החמה משתחוה‬,‫כשהיה רואה המזלות כורעין ומשתחוין היה יודע שהוא יום‬ ‫ ;היה יודע שהוא לילה‬retteb dedrow ni .rdiM ‫‏‬:.sP ,‫כשהיה רואה גלגל חמה בא וכורע‬

‫‏ ומשתחוין‬arp ‫והמזלות‬ ‫נה‬ ‫בל‬ ‫וה‬ ‫ היה יודע שהוא יום‬,‫לפני הקב"ה‬.

‫הוכבים‬ ‫כ‬

‫ וכשהיה רואה‬,‫היה יודע שהוא לילה‬

534

THE TRIENNIAL

CYCLE

show also the existence of a Pal. S at this point (as we have noticed several times before). It would seem that those who had the previous irregular S at 34.1 (above, No. 69c) concluded

their reading for that Sabbath at 34.35 and continued on the next Sabbath with 35.1 as a new S. In this manner a certain symmetry in the length of the respective Sedarim was preserved. But S 70a was of limited vogue. No section to it is to be found in T, TB and ER. However, remnants of Aggadic data we have in Midr. Aggadah (ed. Buber, I, 186-7), Midr.

Abkir

(YSH

to Ex., §408=ed.

Buber,

‫ריכבא‬‎ ‫שרדממ‬

,‫םיטוקל‬

pi2s)No.95) in) TS iWssintrashls pt) p: 26) iandumvi biGelis On the basis of these data the underlying H seems to have

been 1 K. 8.55: ‫לודג‬‎ ‫לארשי לק‬ ‎‫לאמר‬, tallying with ‫לארשי‬‎ ‫ינב‬ ‎'‫;ונו‬it extended to v. 62-65-66

‫דומעיו ךרביו תא לכ להק‬ ‫להקיו השמ תא לכ תדע‬

(10 verses).

An allusion to the

Sabbath, with which Ex. 35.1-3 deals, was found homiletically

in the H v. (1 K. 8.56): ‫לארשי‬‎ ‫( ךורב 'ה רשא ןתנ מ חונ ה ומעל‬for the connection of this v. with the Sabbath cp. above, p. 135, note 132). In Midr. Agg. there is a Pet. on Koh. 8.1: ‫םכחהכ‬‎ ‫ימ‬

‎"‫ומי יודץ פשר דבר וגו‬, gnitnemmoc no eht ytiliba fo eht suoethgir to bring about a compromise (137 ‫רשפ‬‎ = (‫ הרשפ‬between God and Israel. This is particularly illustrated by the words and actions of Moses in connection with the building of the Tabernacle. In phraseology the homily is rather ‘touched up’ so that much of its original formulation has disappeared, but in essence it seems to be a genuine Pet. here, with the v. cited (Koh. 8.1) tallying by means of 71237 ‫רשפ‬‎ with 1 K. 8.56: 127 ‫לפנ‬‎ ‫אל‬

Way ‫השמ‬‎ ‫בוטה רשא רבד דיב‬

‫ דחא; לכמ ד ורב‬note the mention

here of Moses which suggested to the Aggadist to interpret the Pet. v. (Koh. 8.1) as applying to Moses. The Aggadah con-

cludes with the quotation of Ps. 125.4 ‫)הביטה‬‎ ‫וילעו רמא דוד ה"ע‬ ‎‫ ;ה' לטובים ולישרים בלבותם‬.pc ‎‫ דברו ה ט וב‬dna 0518 ‎‫על כל הט ובה‬ ‎'‫ אשר עשה ה‬ni eht lanif .v fo ,11 .)66.8 sihT gnidne .R haiboT .b Eliezer (210 ‫חקל‬‎ to ‫להקיו‬‎ , ed. Buber, II, 105a) utilized as a

heading, when incorporating this item, in order to have a verse commencing with ‫בוט‬‎ and thus corresponding to his name ‎‫טוביה‬, in accordance with the structure of his work at the beginning of each Sidra.

‫‪‎‬תפל‬

‫‪5 begins as‬‬

‫‪70a‬‬

‫‪to our‬‬

‫‪SEDER‬‬

‫‪the section‬‬

‫‪EXODUS:‬‬

‫)‪II (Ms. J.T.S.‬‬

‫‪In MHG‬‬ ‫‪follows:‬‬

‫זהש"ה אשרי אנוש יעשה זאת ובן אדם יחזיק בה שומר ‪yan‬‏ מחללו‬ ‫ושומר ידו מעשות כל רע (ישעיה נ'ו‪ ,‬ב')‪ .‬ר' ישמעאל אומר ‪rw‬‏‬ ‫אדם יעשה זאת‪ ,‬אשרי המקיים כל מצותיה שלתורה באהבה ועוסק בה לשמה‪,‬‬ ‫‏‪ PN‬זאת אלא תורה" שנ' וזאת התורה אשר שם משה (דברים ד'‪ ,‬מ"ד);‬ ‫שומר ‪wan‬‏ מחללו‪ ,‬כמשמעו‪ .‬בוא וראה ‪DDA‬‏ חמורה ‪waN‬‏ שהיא שקולה כנגד‬ ‫כל מצותיה שלתורה‪ .‬וכן היה ר' עקיבה אומר גדולה ‪wan‬‏ שבתורה ובנביאים‬ ‫ובכתובים היא שקולה כנגד כל המצות; בתורה‪ ,‬דכת' עד אנה מאנתם לשמור‬ ‫מצותי‪ ,‬וכת' ‪TNI‬‏ כי יו'י נתן לכם השבת (שמות ט"ז‪ ,‬כ"ח‪--‬כ"ט); בנביאים‪,‬‬ ‫דכת' אני י'י אלהיכם בחקתי לכו‪ ,‬ואת שבתותי ‪paw‬‏ (יחזקאל כ'‪ ,‬י"ט‪--‬כ');‬ ‫בכתובים‪ ,‬דכת' ועל הר פיני ירדת ודבר עמהם משמים ותתן להם משפטים‬ ‫ישרים ותורות אמת חקים ומצוות טובים‪ ,‬ואת שבת קדשך הודעת להם ומצוות‬ ‫‏‪ opm‬ותורה צוית ‪dno‬‏ ביד משה עברך‬

‫(נחמיה ט'‪ ,‬י"ג‪--‬י"ד)‪ ,‬מלמד שהיא‬

‫שקולה כנגד ‪ 995.78‬ושומר ידו מעשות כל רע‪ ,‬ר' עקיבה אומר חמורה ‪vaN‬‏‬ ‫שכל המשמרה כראוי כאלו שמר ידו מעשות כל רע‪ ,‬וכל המחללה כאלו הוא‬ ‫עושה כל רע וכאלו עבר על כל המצות שבתורה‪ *%.‬לכך משביח הנביא ואומר‬ ‫אשרי אנוש יעשה זאת‪ ,‬ולא עוד אלא ‪woS‬‏ עונותיו מחולין‪ ,‬שנ' מחללו‪,‬‬

‫אל תקרא מחללו אלא מחול לו‪ .‬‏ ר' אליעזר אומר גדולה ‪van‬‏ שהיא שקולה‬ ‫כנגהn‬‏ ‪ eae‬ו(ציל‪ !:‬אלהים)' אהי כל‬ ‫הב ריפם‬ ‫אלה שה‬ ‫הדבהים) האלהלאמהיו( סמות כ ‪SICSU‬‏ ‪na‬‬ ‫קש ליה אי כ מה‬ ‫לועיש התא ‪NOS‬‏‬ ‫‪mmmM‬‬ ‫‪)eeS‬‏‬ ‫א‬

‫הקב"ה לו למשה‪:‬‬

‫לך אמור להן לישראל אפילו אין בידכם אלא מצות ‪van‬‏‬

‫‏‪ sada‬מעלה אני עליכם כאלו עשיתם כל התורה כולה‪ ,‬שנ' אלה הדברים‬ ‫ולהלן (צ"ל‪ :‬ולמעלה) הוא אומר וידבר אלהים את כל הדברים האלה לאמר‪.‬‬ ‫‪If these Tannaitic homilies are actually to our 5, as their‬‬ ‫‪wording in MHG renders very likely, then we would have early‬‬ ‫‪evidence for a former Palestinian S at Ex. 35.1. The Pet. v.‬‬ ‫‪(Is. 56. 2) has to be taken also in connection with the previous‬‬

‫‪Both tally ver-‬‬

‫הכ‪ .‬רמא 'ה‬

‫ורמש‬

‫מ ‪‎‬טפש‬

‫)‪‎ wy‬הקדצ ‪v. (56.1):‬‬

‫‪526 Cp, ‘A. 2. 2b and frequently elsewhere.‬‬ ‫‪57 In ER, 6. 25.12, this whole Aggadah is cited in the name of R. El‘azar‬‬ ‫‪b. Abina, but see Yer. Ned., III (38b top), where this Amora only adds a‬‬ ‫‪‎ Cp. also Yer. Ber., I (3c, top), and‬תווצמ(‪ naw .‬אילמ ‪')‎‬וכו ‪further comment‬‬ ‫‪ Ber., p. 22. The item is also given anonymously‬תבהא‪ ,‬ןויצ ‪‎‬םילשוריו ‪Ratner,‬‬ ‫‪ p. 79).‬אתליכמ‪=‎ ,‬י"בשרד ‪‎ 16.28 (ed. Hoffm., p. 178‬א‪in MHG II to .‬‬ ‫‪ seems to be an insertion on the part of the author‬לוחמ ‪‎‬ול ‪525 From here to‬‬ ‫‪ see R. Yohanan’s statement in Sabb. 118b.‬לא ‪‎‬ירקת ‪of MHG; for the‬‬

536

THE TRIENNIAL

CYCLE

bally with the H (1 K. ‫ויט‬:(8.58‎ ‫מו פש‬

‫ויתוצמ ויקוחו‬

‫לה רומש‬

‎'‫וגו‬. As mentioned above (p. 534), ‫החונמ‬‎ in 1 K. 8.56 was taken

as an Aggadic allusion to the Sabbath. Thus the H suggested the development of the whole theme concerning the Sabbath as the equivalent of the rest of the Torah. If this reasoning be correct, then the elimination of our S, due to the insertion of a 5 at Ex. 34.27 (above, No. 70), took place in Amoraic times.

The Tannaim still had such at 35.1 (and accordingly not at 34.27). Also in Babylon Sidra ‫להקיו‬‎ coincided with the point where the earlier Pal. S commenced (viz. No. 70a). The item in Midr. Abkir (see above, p. 534) to our 5: ‫וניתובר‬‎ ‫ בעלי אנדה אומרים מתחלת התורה ועד פופה‬si dnuof ni GHM (after the above passage) in connection with a Pet. v. from Ps. ‎'‫וכו‬

68.27: ‫לארשי‬‎ ‫ינדא רוקממ‬

‫א םיהל‬

‫וכרב‬

again reflects well our 11 wherein we read:

‎‫ות‬

ETN)

ONG ‫לוק‬-‫לודנ‬.‎ ,'a News

blessed (God) in company Israel, etc.). This homily

,‫תולהקמב‬

which

‫תא‬‎

‫דומעיו‬

‫ךרביו‬

Gan pie ‫כ‬‎ ‫ המ‬Solomon

of (ns) the whole in MHG reads:

congregation

of

‫ דורשי אגנדה אומרים מתחלת התורה‬.‫ זהש"ה במקהלות ברכו אלהים‬oN‫‏‬ :‫ אלא כך אמר הקב"ה למשה‬,‫ ולמה‬,‫ועד כאן לא נאמרה פרשה בקהלה אלא זו‬ ‫ כדי שתהיה שמורה לדורות להיעשות קהילות‬,‫הקהל את בני במצות שבת‬ ‫קהילות ולהיכנס לבתי כנסיות ולבתי מדרשות לשמוע דברי תורה ולקדש את‬ ‫ מהוא ממקור‬.‫ כענין שנ' במקהלות ברכו אלהים י'י ממקור ישראל‬,‫שמי הנדול‬ ‫ ושהוא‬,‫ ושהוא מקוון‬,‫ישראל; ר' יופ! אומר זה הקב"ה שהוא מקורן שלישראל‬ ‫ עזבו מקור מים חיים את "י‬%5"‫* וכן הוא אומר אות‬5,‫ ושהוא סיכנין‬,‫סברן‬ .)‫[י'י] (שם‬

‫ ואומר מקוה ישראל‬,)‫ י"ג‬,‫(ירמיה י"ז‬

In JTS Ms. (infra, 11. pt., p. 261) the section is deficient at the beginning, owing to a lacuna. It deals also with the Sabbath, but the Petihtot are missing. Finally, attention should be drawn to Wehizhir (to Ex., ed. Freim., p. 243-4) where there is given to ‫להקיו‬‎ the story of the altercation, between Tineius Rufus and R. ‘Akiba concerning the Sabbath‘s! (found in T, Ki Tissa, §33, cp. above, pp. 447 and 531). The conclusion of this item reads in Wehizhir in the form of a peroration which 59 Read ,‫ןייוכיס‬‎ their hope, corresponding to 1720. 53° Read .‫יכ‬‎ The wrong citation is due to Jer. 2.13.

53st Also in ,Midr.“Agg. a part of it is given after the Pet. from Koh. 8.1 (above, p. 534).

EXODUS:

SEDER 70a

fits in well here at the end of a Midrashic

537

section

to our S:

‎‫ ובזכות‬. . . ‫ שמרו השבת שהיא שקולה כנגד כל התורה‬:‫אמר הק' לישראל‬ ‎‫ אשרי אנוש יעשה‬,'‫ שנ' כה אמר ה' שמרו משפט וגו‬,‫השבת נאולה באה לעולם‬ ‎'‫ ונו‬,tsm suht gnivaew ni .sI 2-1.65 hcihw sesrev erew osla desu above for the Tannaitic Petihtot to a S beginning with Ex. 35.1.

SEDER 70b (25b)

‫ויאמר משה אל בני ישראל ראו קרא ה' בשם בצלאל בן אורי בן חור למטה‬ ‫ יהודה‬x, ‫‏‬:03.53 This S is not mentioned

in the Geniz. list of TC Haftarot (B 42), and accordingly 5 70 comprised 82 verses (Ex. 34.2736.38), of unusual length. However, other sources insert between Nos. 70 and 71 (at 37.1) an additional S that commenced at 35.30 (so Yemenite ‫ןאגיתה‬‎ ‫ תרבחמ‬in Eben Sappir, II, 230, Meiri in Kiryat Sepher, 11, 59b, and ‫םירובד‬‎ ‫ תדע‬, fol. 26b). Also the sections in T, Wayyakhél, §§1—5, TB, §$1-6, and ER, c.48, testify to a S here. Perhaps the omission in B 42 is due to a lapsus calami of the copyist. Yet in JTS Ms. our S is omitted (infra, H. pt., p. 262), thus corresponding to B 42.

Haftarah: The parallel S at 31.1 (No. 68, above, p. 509-10) had as its H Is. 43.7 ff. But here the Midrashic data seem to presuppose another H, viz. Is. 55.13: 7m... ‫שורב‬‎ ‫תחת ץוצענה הלעי‬

‎‫לאות עולם לא יכרת‬

‫ל שם‬

' ‫ל ה‬,

suht gniyllat yllabrev htiw ‎‫קרא‬

ow. ‎'‫ ה‬in the initial .‫ט‬‎ of 5. The H probably extended to 56.8+57.15 (10 verses); the last v. would also have a point of

contact by means

of ‫םילפש‬‎

nn ‫םיהלא‬‎ (Ex. 35.31). Isaiah.

With

‫חור‬

STRUCTURE

Y Sermon. ‎‫עד‬

:‫ילמדנו רבינו‬

‫ תויחהל‬with: ‫חור‬‎ ‫אלמיו ותוא‬

55.13 there begins a new

Seder in

OF HOMILIES

T, Wayyakhél, §1: .‫בצלאל‬

‫ויאמר משה אל בני ישראל ראו קרא ה' בשם‬

‫ ובגד כלאים שעטנז לא‬:‫ כך תני רשב"י‬.‫ אדם המטפל"* בכלאים‬AYN‫כמה ‏‬ ‫ אבל‬,‫ אפילו על גבי מאה כלים אפור לו ללבוש‬,)‫ י"ט‬,‫יעלה עליך (ויקרא י"ט‬ 52 In Ms. Sassoon (Cat. ‫דוד‬‎ ,‫ להא‬II, 620b) the reading is ‫לפטהל‬‎ ,but ‫לפטמה‬‎ is better, viz. one who busies oneself with stuff made of wool and flax.

538

THE TRIENNIAL

CYCLE

‫ ובלבד) שלא יהא נוגע בשרו‬:‫ בלבד (צ"ל‬,‫‏ תחתיו‬smi )‫אם פרש (פ=רס‬ ‫ עליך לא יעלה אבל אתה‬,‫ שנ' ובגד כלאים לא יעלה עליך‬,‫ מותר‬,‫בכלאים‬ ‫כ‬

335.‫תחתיך‬

‫מציעו‬

As the root ‫לפט‬‎ means to add, to join, and in the answer the Hal., too, deals with attaching to one’s other garments one of flax and wool on the top, the starting-point was found in the Biblical word m3 occurring in the above suggested H (thus

‎‫אל הי‬

‫ה‬ ‫רכל‬ ‫ ה‬01 0.05 :dira ‎‫ועל ה‬

dei ‎‫הוה‬

eee ehtuosl

inference from Lev. 19.19: ‫ךילע‬‎ ‫ אל עי ל ה‬supplied a verbal tally with ‫הלעי‬‎ in Is. 55.13. There is involved a subtle sermonic contrast between the Y topic and the contents of H. Kilayim consisted

of two materials

that must

not be combined

but, on

the contrary, should be kept separate. Not so the gentile who had adopted Judaism. ‘‘Let not the son of the stranger, who has joined himself unto God, say: the Lord will surely separate me from His people’ (Is. 56.3). From the point of Kilayim the homilist proceeds to the general theme of keeping God’s commandments ‫)'וכו‬‎ ‫לארשיל ורמש יתוצמ יתוקוחו‬: ‫ רמא ה"בקה‬,alluding to ‎'‫ את חוקותי תשמורו וגו‬ni .veL 91.91 hcihw .v deniatnoc eht -orp hibition of Kilayim, as interpreted in the Y answer). The observance of the Law is also enjoined in the H (Is. 56.1 ff.). This leads to the acquisition of a good name (7279 ‫םדאש‬‎ ‫לכ ןמז‬

‎'‫לעצמו וכו‬

‫טוב‬

wO ‎‫(במצות הוא קונה‬, eud ot eht 11 :.v dna ‎‫ונתתי‬

‎"‫וו‬ ‫טוב‬ ‫יד ושם‬..., .sI .5.65 lelaseB detirem ot tcurtsnoc eht Tabernacle as a result of his good reputation ‫)בוט‬‎ ow). Herewith there is a return to the initial v. of S, thereby completing the first portion of the Y sermon.

There follows (T, §1, middle, TB, §1, ER, c. 48.1) the Pet. from Koh. 7.1: ‫בוט‬‎ ‫בוט ןמשמ‬ Ow ,‫בוט‬‎ tallying with ‫בוט‬‎ on in Is. 56.5. The version in T is fuller than the ones in TB and ER, and seems to be nearest the original Midr. Yel. Is. 56.5 is

cited explicitly (> ‫ןתא‬‎ ‫ םלוע‬ow ‫'נש‬‎ ‫הלכ‬, ‫ בוט וניא‬ow ‫הלכ‬‎ ‫ןמש בוט‬ ‎‫(אשר לא יכרת‬. etoN osla eht esarhp yw ‎‫ מ ט פ ל ין‬ni tsartnoc ot ‎‫ ה מ טשפל בכלאים‬ni eht tsrif .noitrop ,esiwekiL eht tniop -noc 38 .pC .M miyaliK :2.9 ‫‏‬mm ‫ ובלבד שלא‬,‫ כלאים‬nwo ‫‏‬ano ‫הכרים והכסתות אין‬ ‫םיאלכל אלו שבלי םיאלכ 'יפא לע יבג הרשע‬, ‫ןהב ןיא יארע‬, ‫ עגונ‬.‫ ורשב‬About the further‫‏‬ sources see GS, I, 472, No. 53.‫‏‬

EXODUS:

SEDER

70b

539

cerning a good name that increases (‫)הלוע‬‎ is reflected by ‫הלעי‬‎ in 15. 55.13. The next Pet. (T, §3) introduces Prov. 3.4: ‫אצמו‬‎

‎‫בעיני אלהים ואדם‬

‫ חן ושכל טוב‬hcihw sdnopserroc niaga ot ‎‫ושם‬

‎‫ טוב‬ni .11

tnemmoc no .sI :62-52.04 ‎‫ואל מי תדמיוני ואשוה‬

‎‫קיר א‬

ehT

‫ו לכולם בשמשי‬

40410 .BD 26

(2:84/0 pussknile

by means of ow with the initial verses of both 5 and 11. In connection with Ex. 35.31 there is the item (T, §4, end, TB, §5) On ob. 2& 27-282 ae ‫בועה‬‎ Va ₪ ‫הרפסיו‬‎ ‫ זא האר‬which

verses tally with ‫ער‬‎

‫לכ‬

‫תושעמ‬

Finally, there is the peroration

‫רמושו‬

in Is. 56.2.534

(T, §5, end, TB,

‫ודי‬

§6, end, ER,

6. 48.4, end): ‫המכח‬,‎ ‫לארשיל ז"הועב התיה יחור תנתונ םכב‬: ‫רמא ה"בקה‬ ‎:‫ אבל לעוה"ב אני מורה אתכם‬:‫ חכמה ומחיה אתכם (בת"ב‬ADO ‎‫ולעתיד אני נותן‬

‎‫ שנ' ונתתי ר וחי‬,)‫ אבל לעתיד לבוא רוחי מחיה אתכם‬:‫ויותר נכון כמו בשמ"ר‬ ‎"‫והנחתי אתכם על אדמתכם ונו‬ ‫בכם וחייתם‬. ehT tsal .v detic (Ezek. 37.14) links up with the final v. of 11 (Is. 57.15): ‫תויחהל‬‎ ‎‫ר וח שפלים ול החיות לב נדכאים‬. oslA eht esimorp dna“ I lliw place you in your own land” corresponds to the assurance in the H (Is. 56.8) of gathering the scattered ones of Israel. In ER, c. 48.5, after the above peroration terminating the sermon, there is an additional Pet. on Is. 54.16: ‫יתארב‬‎ ‫ יכנא‬47 ‘yn wan which offers no correlation with the H. This item rather belongs to the parallel S at Ex. 31.1-2 (above, No. 68) where

the H began with Is. 43.7: ‫ףא‬‎ ‫רב ויתא‬ ‎‫יצרתיו‬,hence the above comment

‫לכ ארקנה ימשב ידובכלו‬

on Is. 54.16:

‫ית‬‎ ‫רב א‬

‫ןה יכנא‬

wan. However, there is a further Pet. in ER, c. 48.6, on Hos. 14.5: ‫הבדנ‬‎ 02718 ‫ אפרא םתבושמ‬which certainly belongs here as the homily connects the initial v. of our S with the last v. of

the previous 5 (Ex. 35.29,

‫ןינעה‬‎

‫ןמ‬

22m ‫הלעמל‬,‎ ‫ ביתכ‬mp).

Here the connection with 11 seems to be in ‫םבהוא‬‎ as compared to

‎'‫ ול א ה ב ה את שם ה‬ni .sI .6.65 Finally, attention should be drawn to the following Aggadah in MHG II (Ms. J.T.S.). There it is given to the parallel S68, but in reality it belongs here. It reads: ‫ברקתו‬‎ ‫ה"שהז ירשא רחבת‬ ‎‫דאת‬

‫דטובנייי‬

bAM

aha

‎‫דאת‬

91172

aC

ma )2

‎‫(תהלים‬

‫חצריך‬

534 About the same Pet. to the parallel S 68, where the correlation the respective H is different, see above, p. 509.

‫ישכון‬

with

55 Add: .‫היב‬‎ See Midr. Sam. 8.2 (ed. Buber, p. 70):n ‫א‬‎ ‫ל"צ( ד‬: ‫יובוט רבחתאד‬ ae)

‫)ה‬‎ ‫חוב‬

540

THE TRIENNIAL

CYCLE

‫ דאלהכון‬%‫ מן קשוטזי‬:‫ אמרה ליה‬,‫ מטרונה אחת שאלה את ר' יופי‬%5.‫מקריב ליה‬ .‫בעי הוא מקריב? הביא לפניה כלכלה שלתאנים והיתה בוררת יפה יפה ואוכלת‬ ‫ והקב"ה אינו יודע לבור? מן דהוא חמי עובדויי‬,‫ את ידעא לבור‬:‫אמר לה‬ ‫ אדם‬,‫ בוא וראה אדם טוב מתיחס לטובה‬.‫טבין הוא בחר ביה והוא מקריב ליה‬ ‫ בצלאל בן אורי בן חור למטה‬,‫רע מתיחס לרעה; אדם טוב מתיחס לטובה‬ ‫ שבח לשבטו; ואדם רע‬,‫ שבח למשפחתו‬,‫ שבח לבית אביו‬,‫ שבח לו‬,‫יהודה‬

‫ גנאי‬,‫ גנאי לו‬,)'‫ א‬,‫ לוי (במדבר ט"ז‬ay ‫‏‬pan ‫ קרח בן יצהר בן‬,‫מתיחס לרעה‬ ‫ותחפשמל יאנג וטבשל‬, ‫ויבא יאנג‬, ‫ תיבל‬. The Pet. v.538 would be reflected‫‏‬ by‫ םיתואיבהו לא רה ישדק 'וגו ‏‬in 11 (Is. )7.65 and also by ond‫ונתתי ‏‬ ‫ םשוודי בוט‬eno Vira‫ תי * ‏‬aaa (va ee lnk e824 thererisea|so‫‏‬ mentioned another item of conversation between R. Yose b.‫‏‬ Halafta and a Matrona, and thus the above may have also‫‏‬ formed a part of the Midrashic section to our S. As to the last‫‏‬

point concerning Besalel having been a credit to himself and‫‏‬ his family, etc., see TB, %3, and ER, c. 48.2. Seder 70c (25c)

'‫ לב בעושי המלאכה את המשכן עשר יריעות שש משזר וגו‬oon‫ כל ‏‬wyn,‫‏‬ Ex. ‫;‏‬8:63 From ER, c. 49, it would seem as if at some time a S began here instead of at 35.30 (No. 70b); the latter would exclude the former since from 35.30 to 36.7 there are only 13 verses. The S here must have been of very limited vogue. Only two Midrashic items to it are preserved in ER. Now as a H one could suggest Is. 54.2: ‫ושי‬‎ ‫ךיתונכשמ‬ ‫יביחרה םוקמ ךלהא תועיריו‬ oye tallying: with “nye ‫רי‬‎ ‫ ןיכ "רשע‬+‫םיה‬.‫ תא ש‬in ‫ו‬‎ 6:82 It comprised Is. 54.2-10+17 (10 verses), exactly as the same H did to S 63a (above, p. 490).

There is a Pet. on Cant. 8.7: ‫הבהאה‬‎ ‫םימ םיבר אל ולכוי תובכל תא‬ ‎"‫ וגו‬depicting God’s great love for Israel. The same homily is developed more extensively in NR 2.16, as to which see infra (Vol. II) in connection with an irregular 5 at Num. 2.32. Here 96 In Midr. Sam.: ‫היל‬‎ ‫( היב בירקמו‬ana ‫תאד‬‎ (‫ל"צ‬: ‫ רבחתאד‬naw. The story of the Matrona is given there and also in NR, c. 3.2, but in neither is there a reference to the case of Besalel as here.

537 Add: .‫ןאמד‬‎ 538 About the use of Ps. 65.5 for Petihtot elsewhere see above, p. 502.

EXODUS:

SEDER

70c

541

this theme is reflected in the above H (cp. Is. 54.8: ‫םלוע‬‎ ‫דסחבו‬ ‎‫ רחמתיך‬and v. 10: ‫שומי‬‎ ‫ ידסחו( ךתאמ אל‬. The verbal tally would be in ‫םיבר‬‎ ‫ םימ‬as compared to v. 9: [11 m2 ‫ימ‬‎ .‫ ןיכ‬The other

Pet. (ER, c. 49.2) is on Cant. 1.5: ‫םילשורי‬‎ ‫הרוחש ינא הואנו תונב‬ ‎‫כאהלי קדר כיריעות שלמה‬, gnidroffa a tniop fo tcatnoc with the initial verses of both

S and H. The Aggadah to S 63a,

which introduced the same Pet. v., has been discussed above, (p. 491). Thus one could account for the homilies in ER to an apparent different S at Ex. 36.8. However, owing to the paucity of Midrashic data, the matter still needs further substantiation.

SEDER 71 (26)

‫ שעיו ב ד י יצע םיטש 'וגו‬. . ‫םיטש‬. ‫ לאלצב תא ה רא ןו יצע‬wyn, Ex.‫‏‬ 1

70: ‫]‏‬GAP ‫א ר‬.‫ איך ייב‬2. ‫‏ \יראהוראשי הבדים‬OB ‫ויאריכו ה ב די‬ ‫שני לוחות האבנים‬, 1 Kings 22-8.8 51( ,sesrev os B ;)24 on ‫‏‬tbuod

ereht saw ,gnippiks ‫‏‬.ziv 51-8.8 ‫ך‬-22-12 (01 verses).‫‏‬ S and H tally verbally by means of the italicized words and also intrinsically. STRUCTURE

OF HOMILIES

No Y topic has been preserved. The available Midrashic data point to a different H, viz. Is. 41.19: ‫ה‬‎ ‫ןתא רבדמב זרא טש‬ ‎'‫ וגו‬,tallying with ‫םיטש‬‎ ‫ יצע‬in the initial v. of S. The prophetic promise that “I will plant in the wilderness the cedar, the acacia-tree,’’ etc., was taken as an allusion to the Tabernacle, erected in the wilderness, in the structure of which acacia-wood

was used. The H probably comprised Is. 41.19-27 (9 verses; with the last v. there begins a new Seder in Isaiah). The tenth and final v., after the usual skipping, probably was 42.21: ‫'ה‬‎ ‎‫חפץ למען צדקו יגדיל תורה ויאדיר‬, a yrev etairporppa .v rof eht conclusion of a H which was a typical one of ‘Consolation of Israel.’539 539 This 11 has been suggested above (p. 492) also to S 63b.

542

THE TRIENNIAL

CYCLE

The first Pet. (TB, Wayyakhél,

§7, T, §6, ER, c. 50.1,54

and also JTS Ms., infra, H. pt., p. 262) is on Ps. 119.130: ‫חתפ‬‎ ‎‫יאיר ממבין פתיים‬ ,7177 gnipoleved eht emeht ,taht tsuj sa God started with light at the Creation, so Besalel began with

the Ark containing the Torah which shed light. While here there is a possible Homiletic play on the words ‫רוא‬‎ and ,‫ןורא‬‎ the whole trend of the Aggadah has been evolved from the H. The point of Creation has been suggested from Is. 41.20: ‫ןעמל‬‎ ‎‫בראה‬

‫ישראל‬

‫וקדוש‬

‫זאת‬

‫עשתה‬

‫ה‬

va

= ‎‫וישכילו‬

ateneV

‎‫הת‬

nisu = ni

‎‫ וישכילו‬ereht si ydaerla eht tcatnoc htiw ‎‫ מבין פתיים‬ni eht .teP verse.

Note

further

‫'וגו‬‎ ‫םהיטונו‬

this in the skipped part).

‫םימשה‬

‫ארוב‬

‫הכ רמא 'ה‬

(Is. 42.5,

A clearer verbal tally with Ps. 119.30

was found in Is. 42.16:0° 92.77

‫רוא‬...‫הלא‬‎ ‫םישא ךשחמ םהינפל ל‬

‎‫עשיתים‬. The preference given by Besalel to the Ark, because it contained the Torah, was suggested by the final v. of H: ‫'ה‬‎ Sot neal sine §8, T, §6, second

‫וקדצ‬‎ ‫ ןעמל‬.‫ ץפח‬The next Pet. (TB, half, ER, c.50.2) introduces Prov. 9.9: jn

‎‫ ויחכם עוד ה וד ע לצדיק ויוסף לקח‬,dno gniyllat yb snaem fo eht italicized words with the first 2 verses of 11: ‫רבדמב‬...‎ ‫ןתא‬ ‎'‫ ויד ע ו ושימו וישכילו וגו‬yw ‎‫למען‬. nI siht meti eht sisahpme on Besalel’s care for the honor of the Torah is still more pronounced. He asked Moses as to the purpose of the Tabernacle,

and the latter’s reply was “‘in order that God cause His Shekhina to dwell there and thereby teach Israel the Torah.’’ Besalel then inquired: ‘‘Where will the Torah be placed?’’ Said Moses: “Upon completion of the Tabernacle we shall make an Ark.” But Besalel objected: ‘‘This will not be conducive to the honor

of the Torah’ @sin ‎"‫(ב כ ך וכו‬.

‫א‬‎ ‫ה יח‬

‫ תלוש‬moa

Sys Danes

teL su rehtar tcurtsnoc tsrif eht krA dna neht eht

Tabernacle.”” This trend is clearly reflected by ‫רידאיו‬‎ ‫לידני הרות‬ in the H. A third Pet. (TB, §9, ER, c. 50.3, but missing in T)

ison ‘Jer, 30/27 ony 7 which

Se

MINA ‫החדנולכ‬‎

affords a point of contact

‎‫ ולירושלים מבשר אתן‬mo ‎‫ל צ יון הנה‬ concerning 535 In ER

God’s

way

of healing

with

‫עא)יכ( יהל !הכוהא ודל‬

the H. v. (Is. 41.27):

‫ראשון‬.

ehT hadagegA ,flesti

by the very

means

the homily concludes with a reference to ‫ןורא‬‎ wy)

of His

(Ex. 25.10),

this being the parallel passage of Ex. 37.1 ff. But in reality the ending should

read as in the other sources: ‫ןוראה‬‎ ‫ שעיו לאלצב תא‬.‫'נש‬

EXODUS:

SEDER

71

543

affliction, is frequently cited; here the germane point is that the accacia-wood of the Ark ‫)םיטש‬‎ (‫ יצע‬was a symbol for the atonement of Israel’s sin at Shittim (cp. also T, §8, begininng). The further portions of the Midrashic sections to our S require no analysis for our purpose. The two long paragraphs in T (7-8) contain several homilies dealing with the importance of the Ark and the Torah deposited therein. There is only to be considered the peroration (TB, §11, end, T, §10, end, ER c. 50.5, end, and JTS Ms.) which concludes with the theme of light illumining Israel in the future as a reward for the Ark containing the Torah that illumined the world. The peroration has been subjected to several variations. In TB it is very con-

cise: ‫םכייח‬,‎ ‫ןורא‬, ‫ םתישע ינפל‬. . . ‫ה"בקה םתישע יל תועירי םיזע‬: ‫רמא‬ ‎‫ ואומר‬,)‫ כ"ו‬,'‫ שנ' והיה אור הלבנה כאור החמה וגו' (ישעיה ל‬,‫שאני מאיר לכם‬ ‎)‫ י"א‬,‫אור זרוע לצדיק ולישרי לב שמחה (תהלים צ"ז‬. tuB ni T ti si erom elaborate:

Was

‫ינפל‬‎

‫םתישע‬

. .

‫ןכשמה‬.

‫תוכזב‬

‫םכייח‬,

‫ה"בקה‬:

‫רמא‬

‎‫ שנ' והיה אור הלבנה‬,‫ אני מאיר לכם לעוה"ב‬,‫ חייכם‬,‫שיצא ממנו אור לעוה"ז‬ ‎‫ אמר‬.)'‫ א‬,'‫ וכן הוא אומר קומי אורי כי בא אורך (ישעיה ס‬,'‫כאור החמה וגו‬

‎‫ אני פורע לכם לעוה"ב; ובזכות‬,‫ על כל הדברים והמצות שעשיתם‬:‫הקב"ה‬ ‎‫ לפיכך אני מאיר לכם ואני מטיב‬,‫ שהתורה נתונה לתוכו‬,‫ה אר ון שעשיתם‬

‎‫ שנ' מה רב טובך אשר צפנת ליראיך פעלת‬,‫לכם הטובה הצפונה לצדיקים‬ ‎‫ וכן הוא אומר אור זרוע לצדיק‬,)'‫ כ‬,‫לחוסים בך נגד בני אדם (תהלים ל"א‬ ‎‫ולישרי לב שמחה‬. A nosirapmoc htiw RE swohs taht ta eht -nigeb ning of the cited passsge from T ‫הרונמ‬‎ should be read for

‎‫( ארון‬thus: ‎‫(עשיתם לפני מנורה שיצא ממנה אור לעוה"ז‬, ecnis ti si eht continuation of the enumeration of various items of the Tabernacle for which there will be a corresponding reward. After concluding this enumeration with the mentioning of the Menorah, the peroration proceeds to single out the Ark with which the 5 commenced; hence there is given a new paragraph: ‫ה"בקה‬‎ ‫רמא‬ ‎'‫ ובזכות הארון שעשיתם וכו‬. - - tA yna ,etar eht nomres sedulcnoc with the citation of Ps. 97.11: ‫קידצל‬‎ ‫ א רו עורז‬in order to link up with H where light is mentioned (Is. 42.16, cp. also v. 6, both in the skipped part which, however, the homilist utilized for his purpose) ; in ER this final v. has been erroneously omitted. Finally in JTS Ms. (infra, H. pt., p. 265) the peroration reads:

... ‫םכל‬‎ ‫השמל לע לכ רבד רבדו םתישעש יל ןכשמב ינא ערופ‬: ‫רמא ה"בקה‬ . . . ‫שמשה‬‎ ny ‫ךל‬‎ ‫םכל 'נש אל היהי‬, ‫הרותל התוכזבו ינא ריאמ‬, ‫םתישע יל ןורא‬

544

THE TRIENNIAL CYCLE

‫ )ט"י‬,'o‫ היעשי( ‏‬in‫ע םלו ‏‬ woven

‫רוא‬

‫ ךל 'ה ל‬.‫ היהו‬Here another v. is‫‏‬

in, but the point of contact is the same.‫‏‬

The above analysis clearly shows that the H, underlying the Midrashic sections, was different from the one mentioned in the

Geniz. list of TC Haftarot (viz. 1 K. 8.8 ff., above, p. 541). The latter should thus be regarded as a later substitution for reasons that cannot as yet be ascertained.

SEDER 72 (27) ‫‏‬nn ‫אלה פקודי ה מ ש כ ן מ ש כן העדות אשר פוקד על פי משה‬, Ex. ‫‏‬.12.83

Haftarah: ‎'‫ ארחם וגו‬1093191 ypa ‎‫ אהלי‬waM ‎‫כה אמר ה' הנני שב‬, Jeremiah. 30.18-31.8 (16 verses, so B 42); no doubt there was skipping, viz. 30.18-25+31.7-8 (10 verses). About a possible different arrangement, viz. 30.18-25+31.37—39 (11 verses), see infra, H. pt., p. 267, note 1102. Yannai’s Kerobah to our S (ed. Zulay, pp. 118-20) is lacking the part indicating the H. H tallies verbally with 5 only by means of ,‫ויתונכשמו‬‎ but intrinsically the promise: ‘‘And the palace shall be inhabited upon its wonted place” (aw ‫וטפשמ‬‎ ‫ ןומראו( לע‬was taken to refer to the Temple,‘4! thus corresponding to the Tabernacle of the 5. STRUCTURE OF HOMILIES

The analysis is complicated especially by reason of 6 disorder obtaining in the section in T, Pekudé, §§1—9,54 evidently combining 2 sermons in addition to extraneous and rather late matter.

There

are two perorations in T, one in §8, end=TB,

§5, end, and another

in §9, end. A still third peroration

we

have in ER, c. 51, end, and a fourth in JTS Ms. (infra, H. pt.,

p. 267). Accordingly one has to proceed very cautiously in ascertaining their respective correlation with the above H. And let it be added forthwith that with regard to certain items in T, TB and ER, to our S another H is to be presupposed, viz.

Is. 32.18:

‫תוחונמבו‬‎

‫םיחטבמ‬

‫תונכ‬ ‫הונב םולש בו שמ‬

‫בשיו ימע‬

‎‫ שאננות‬3281 tallying by means of ‫ןכשמ‬‎ with Ex. 38.21. It probably extended to 33.64+20 ‫)נא‬‎ ‫ הונ ש‬.. ‫ונדעומ‬. ‫הזח ןויצ תירק‬ s Thus Targ. Jon.: ‫ללכתשי‬‎ ‫ אשדקמ יזחדכ היל‬.‫תיבו‬ 54 Cp, Buber’s ‫אובמ‬‎ to TB, 170-71.

EXODUS:

SEDER 72

545

‫ ה ל לב ןעצי‬,(‫ א‬thus 01 verses. With the initial v. of H there‫‏‬ begins a new Seder in Isaiah (cp. also above, p. 289, about the‫‏‬ same H to S 34, except for a different final v. there). Is. 33.20,‫‏‬ suggested here as the final v. of H, is listed as the initial one of‫‏‬ H to next S (No. 73, infra, p. 549). However, the Midrashic‫‏‬ data there too presuppose a different H (infra, p. 551). Accord-‫‏‬ ingly there is obviated a rather unusual situation of having the‫‏‬ 11 to one S conclude with a ₪. which formed the commencement of‫‏‬ the H to the next S.‫‏‬ Y Sermon. A topic to our S is found in T, Ms. Oxford 2 (see Buber, ,‫אובמ‬‎ pp. 40, top, and 122, bottom): Sie,‫‏‬

‫תמייק‬

‫תמייק ול‬

‫ןרקהו‬

‫ןרקהו‬

‫ז"הועב‬

‫ז"הועב‬

‫ןהיתוריפ‬

‫ןהיתוריפ‬

‫לכוא‬

‫ּםהפ לכוא‬ ‫םדאש‬

tesla)

‫םירבד‬

meals

‫ולא‬

chats‫‏‬

NIA

,‫‏ אדם לחבירו‬ap ‫ והבאת שלום‬,‫ וגמילות חסדים‬,‫כיבוד אב ואם‬

‫ילמדנו‬ Ww‫‏‬

‫כך‬

:‫לעוה"ב‬

65.)'‫ א‬,'‫ותלמוד תורה כנגד כולם (מ' פאה א‬ This Mishnah has been utilized for a Y theme above (p. 460) where the main point was concerning the study of Torah. To the S beginning at Dt. 2.2 (infra, Vol. 11( the Mishnah has been employed with regard to the honor of one’s parents (see DR, 6. 1.14: ‫ורכש‬.‎ ‫הכלה םדא לארשימ היהש ריהז דובכב בא םאו והמ‬: ‎'‫ וכו‬:‫(כך שנו רבותינו‬. ,ereH ,oot eht rettal emeht si ot eb detalerroc

with the H from Jer. 30.18 ff., wherein we read:

‎'‫כקדם גו‬

23°1

‫םיתדבכהו‬‎

my ‎‫( ולא יצערו‬02-91.03) dna osla ‎‫כי הייתי לישראל‬

‘nn ‎‫א ב‬ ,)8.13( ecneh eht tniop-gnitrats tuoba ‎‫!כבוד אב ואם‬ Accordingly in the Y question the formulation should be as in DR,

6. 1.14, viz. ‫ורכש‬‎ ‫ והמ‬ON) ‫בא‬‎ ‫דובכב‬

‫וניבר ימ היהש ריהז‬: ‫ ונדמלי‬.

How this topic was developed here, leading down to the initial v. of S, is not indicated in this Ms. (or it has been omitted by Buber); the next item there is the same as T, §2 (see Buber, 102 The homily in T, 68006, §1, introducing Jer. 17.12 and also Ex. 15.17, has the appearance of a rather late composition.54 But anyhow its theme concerning the heavenly Temple and 543 Buber does not seem to have given the exact wording as the citation on p. 40 differs from that on p. 122. 544 Although the supposed mentioning therein of Targum Yerushalmi ‎)‫(ותרגם ירושלמי‬, hcihw znuZ dedrager sa a ngis fo ,ssenetal sah neeb ylthgir shown by Buber ,‫)אובמ‬‎ p. 206, note 37) to be due to a corruption of ‫םילשורי‬‎

into .‫ימלשורי‬‎

546

THE TRIENNIAL

CYCLE

the heavenly Jerusalem tends towards the initial v. of H from Jer. (30.18) where both these localities are mentioned ‫)התנבנו‬‎

‎‫=דש) על משפטו ישב‬ ‫מק‬ ( ‫ על תלה וארמון‬.)yv in

‎‫משקנדו‬

‫ מקום‬.reJ(

)21.71

woven in Ps. 122.3: ‫דחי‬‎ ‫הרבוחש הל‬

erehT si a labrev yllat

htiw ‎‫וארמון‬

‫ריעכ‬

dna

‫היונבה‬

ereht si osla

‫םילשורי‬

corresponding to mon ‫לע‬‎ ‫ריע‬ ‫ונבנתה‬.‎ The theme of the heavenly Temple is also continued at the beginning of T, §2, with its Pet: vi from Ps) ‫ש‬.‫יןיכ‬:20,8‎ ‫יה יתבהא ןועמ ךתיב "םוקמו" ם‬ ‎‫כבודך‬,which tallies by means of ‫ןכשמ‬‎ with both Ex. 38.21 and Jer.

30.18.

However,

this

item

contains

extraneous

matter,

especially the passage about the trial and execution of a culprit.s Towards the end a Pet. by R. Levi is added: ‫רמא‬‎ ‫יבר יול‬ Meh ‫"רקש‬‎ ‫ ירבו‬da) belay che) pide ‫תודעה‬‎ ‫כשמו‬ MAi cre On WA)

MM ‫רכסי‬‎ ‫ה יטבשנה גב לכ‬Vda

2 no

MeN.

Ie

Hebe would

have a verbal point of contact with Jer. 31.6: ‫הח‬‎ ‫ונר בקעיל ש מ‬ 1557 ‫ועימשה‬‎ . . . (this in the skipped part of H). T, §3, consists mostly of extraneous and late matter,54° and requires no analysis for our purpose; there is only a splinter of an Aggadah pertaining to our S (viz. from ‫תונומא‬‎ ‫ שיא‬to ‫אוה‬‎ (‫ ןמאנ‬which is more fully developed in §5 (see farther on). Finally there is the peroration (T, §9, end) which seems to link up with the H from Jeremiah. It reads: ‫אוהש‬‎ ‫ה"בקה ז"הועב םתבדנתנ ןכשמל‬: ‫רמא‬

‎‫ שנ' ארפא משובתם‬,‫ ולע"ל אני מכפר עליכם ואוהב אתכם נדבה‬,‫מתכפר עליכם‬ ‎‫נדבה כי שב אפי ממנו‬ 545 There is mentioned

‫א וה בם‬."

sihT lanif .v detic .soH(

in this connection

the custom

,)5.41

of the reader, when

about to recite the blessing over the cup of wine for Kiddush or Habdalah, addressing the congregation with the formula: ‫ןנרמ‬‎ ‫ ירבס‬whereupon the latter

reply: .‫םייחל‬‎ About this custom see ‫ל"הבש‬‎ (ed. Buber, pp. 109-10), Abudraham (Prag, 1786, fol. 46a—b) and ‫הלפת‬‎ ‫ ןויע‬in ‫תולפתה‬‎ ,‫ רצוא‬Wilna 1914, sub ‫שודיק‬‎ naw .‫ליל‬‎ The question of its origin, whether Palestinian or Babylonian, cannot be dealt with here. (About the contents of T, §2, see also infra, H. pt., p. 266, notes 1094 and 1096.) 54 Note the comparison of man to a microcosmos ‫)אוהש‬‎ ‫דגנכו תריצי םדאה‬

‎‫(עולם קטן‬. roF eht elohw gnol egassap morf ‎‫א"ר יוחנן מאי דכתיב עושה גדולות‬ ‎'‫ וכו‬.pc eht tcart ‎‫ סדר יצירת הולד‬ni ,kenilleJ ,MHB ,I 351 ees( ,.dibi ,.dortnI ‎‫הפ‬

547 The remainder in T, from ‫ןכשמ‬‎ ‫ורמא ןיא ונל אל‬: to ‫'ה‬‎ ‫ אנ‬,‫ הצר‬should really be placed before ‫'וכו‬‎ ‫ה"בקה ז"הועב‬: ,‫ רמא‬since the peroration, as a rule, concludes ‘happily’ with a glorious promise for the future. Yet YHM to Ps, 119 (ed. Buber, II, 226, No. 63) has the same order as in T.

EXODUS:

SEDER 72

547

referring to God’s love for Israel, is reflected by the H verse

)]6-:31.2( ‫ירסחךיתכשמ‬:‎ ‫ןבילע‬

ao nams

O97 y nae

Xthis

in the skipped part of H); note also 1299 ‫יפא‬‎ ‫ יכ בש‬in the former v. in contrast to ‫"וגו‬‎ ‫ אל בושי ןורח ףא 'ה‬in Jer. 30.24. So far we have endeavored to correlate the items in T with the Jer. H. But there is no apparent logical development of the sermon that began with the Y topic (above, p. 545). It should only be added that a better peroration is found in JTS Ms. wherein the initial v. of this H is cited explicitly (see infra, H. pt., p. 267, note 1102). For the peroration in ER, c. 51.8, also based on this H, see infra, p. 548-49.

Quite a different group of homilies in T, TB and ER, presuppose the H from Is. 32.18 ff., indicated above (p. 544). First there is the Pet. (TB, §1; T, §5; ER, c. 51.1, where it is attributed to R. Tanhuma b. Abba) on Prov. 28.20: ‫תונומ‬‎ ‫שיא א‬

‎‫רב ברכות ואץ להעשיר לא ינקה‬, hcihw seillat yllabrev htiw eht H .v (Is. 33.6): ‫"וג‬‎ ‫ א מ תנו ךיתע‬mm. The same tally applies to the next. ber )0,952 1 Soy middie 8 512)h0n) 2 Ks. 12516: ‎‫ עושים‬OF ‎‫ כי בא מונה‬... ‫ולא יחשבו את האנשים‬. enO dluoc neve surmise that originally there was a Y topic in connection with the above 11 which is now found inside the section, viz.: ‫ונש‬‎

‎'‫רבותינו מי שהיה נכנס לתרום את הלשכה וכו‬. (p. 372) the tendency in ER to given S the theme placed in Midr. of this procedure in ER here, the manner in TB and T (contrary Y topic thus read: ‎‫את‬

‫לתרום‬

‫נכנס‬

‫שהיה‬

‫מי‬

‫רבינה‬

eW evah deciton evoba

insert within the section to a Yel. at the head. On account item is also given in the same to their usual feature). The

‫ילמדנו‬

.‫העדות‬

‫משכן‬

‫המשכן‬

‫פקודי‬

‫אלה‬

‎‫ איףי* התורם נכנס לא בפרגד‬:‫ רבותינו‬wW ‎‫ כף‬.‫הלשכה כיצד היה נכנס‬ ‎:‫ שמא יעני ויאמרו‬,‫ ולא במנעל ולא בסודל ולא בתפילין ולא בקמיע‬nem ‎‫לפי‬

,‫העשיר‬

‫הלשכה‬

‫מתרומת‬

)NOV

‎‫יעשיר‬

‫שמא‬

‫או‬

,‫העני‬

‫הלשכה‬

‫מעון‬

‎‫ שנ' והייתם‬,‫שאדם צריך לצאת ידי הבריות כדרך שצריך לצאת ידי המקום‬ ‎‫ ואומר ומצא חן ושכל טוב בעיני‬,)‫ כ"ב‬,‫נקיים מה' ומישראל (במדבר ל"ב‬ .)'‫ ד‬,'‫אלהים ואדם (משלי ג‬ Now ‎"+‫ג‬6 chamber’’ was a part of the Temple treasury ‫ ה )רצוא‬ma, cp. Neh. 10.39, Mal. 3.10). The starting-point‫‏‬ 548 The Y answer is cited here according to M. Shek. 3.2. Cp. the reading in Yeb. 102b.

THE TRIENNIAL CYCLE

548

for this topic, dealing with the manner

withdrawn

the Shekel monies were

from the treasury in order to defray the expenses

of the sacrificial

cult,

the

homilist

found

in the

H

v.

(ls.

was further The Aggadah ‫ורצוא‬‎ ‫ 'ה איה‬.‫תארי‬ 33.5): developed how Moses, trustworthy as he was, found it proper to give an account of the expenditure entailed in the erection of the Tabernacle. Herewith there was a return to the initial v. of S, completing the first portion of such a Y sermon. As the continuation there was given the above Pet. on Prov. 28.20 to the effect that, although Moses was authorized to act as the sole treasurer of the donations for the Tabernacle, he yet called in others to give a faithful recording of his stewardship. Moses’ motives in accounting for the monies entrusted to his care are further graphically depicted in T, §7, TB,

ER, c. 51.6. 2 5. 22.44=Ps.

In T this Aggadah

is introduced

§4, and

by a Pet. from

18.44: ‫'וגו‬‎ ‫ ינטלפת יבירמ ימע‬, which v. is developed

homiletically to refer to the innuendoes about Moses enriching himself (the homily is likewise applied to David). Hence the need for an exact accounting. The whole trend is reflected by Is. 33.15 (in the skipped part of H): ‫םירשימ‬‎ ‫ךלוה תוקדצ רבודו‬ ‎'‫מואס בבצע מעשקות וגו‬. labreV seillat neewteb eht .teP .v dna H can easily be found by means of ‫םע‬‎ and ‫םיוג‬‎ recurring in both. Finally there is the theme of the fire of Gehinnom from

which Israel is saved on account of Torah and sacrifices (TB, §5, T, §8, and ER, c. 51.7). The allusion to this item is to be

found in Is. 33.14: ‫רוני‬‎ ‫ ימ רוגי ונל שא הלכוא ימ‬. . . ‫ודחפ ןויצב םיאטח‬ ‎‫ לנו מוקדי עולם‬.pc( mugraT .noJ erehw ‎‫ מוקדי עולם‬81 denialpxe as referring to the purgatory). The Aggadah leads down to the

peroration in TB and T: (‫ה"תב‬:‎ ‫לארשיל ז"הועב םתייה‬: ‫רמא ה"בקה‬ ‎‫ ולעוה"ב אציל אתכם מגיהנם בזכות התורה‬,‫אתם) משועבדים בידי מלכיות‬ ‎,‫ והאש מכבה את האש‬,)'‫ ב‬,‫ שנ' מימינו אש דת למו (דברים ל"ג‬,‫שנקראת אש‬

‎‫לא‬

‫ כי תלך במו א ש לא תכוה ולה בה‬. . . ‫שנ' כי תעבור במים אתך אני‬

‎‫ ואציל‬,‫ שנמשלו כמים‬,‫ ולע"ל אני מעביר את המלכיות מכם‬:‫תבער בך (בת"ה‬ ‎)"‫ שנ' כי תעבור וכו‬,‫אתכם מגיהנם‬. ehT noitalerroc fo eht tsal .v detic (Is. 43.2) with Is. 33.14, referring to the fear of the sinners as to “who among us shall dwell with everlasting burnings,’’ is obvious. In ER, c. 51.7, this peroration is omitted because there is added there another item (§8) concluding with quite different

EXODUS:

SEDER

72

549

a peroration: ‫ידוקפ‬‎ ‫ונייה( א ל ה‬: ‫לארשיל ז"הועב ב א ל ה‬: ‫רמא ה"בקה‬ ‎‫ שנ' הנה א ל ה מרחוק יבואו והנה א ל ה‬,‫ וכן לע"ל‬,‫המשכן) נתרציתי לכם‬ ‎‫ ואומר מי אלה כעב‬,)‫ י"ב‬,‫ וא ל ה מארץ פנים (ישעיה מ"ט‬DO ‎‫מצפון‬ ‎)'‫ ח‬,'‫ ס‬,‫תעופינה וכיונים אל ארובותיהם (שם‬. esehT ,sesrev gnirrefer to the gathering of the exiles, rather seem to have been cited here with regard to the Jer. H where the same event is promised (cp. Jer. 31.7: ‫ץרא‬‎ ‫ םיתצבקו יתכרימ‬PHS ‫ץראמ‬‎ ‫ איבמ םתוא‬.(‫ יננה‬Thus although the whole section ‫גת‬‎ ER, 6. 51, presupposed the H from Is. 32.18 ff., there has been tacked on at the end an item belonging to the sermon on the other H — an instructive example of the eclectic method of the redactors of the Midrashim.

SEDER 73 (28)

nn‫ תא ןכשמה לא השמ תא ה א ה ל תאו לכ וילכ ‏‬wan, Ex. 39.33.‫‏‬ Haftarah: ‎‫ תראינה ירושלים נוה שאנן א ה ל‬yrp ‎‫ מועדנו‬pam ‎‫ ציון‬ma ‎'‫בל יצען וגו‬, haiasI 8.43-02.33 31( ,sesrev os B .)24 oN tbuod there was skipping, viz. 33.20-34.4+8 (10 verses). The H to S 15 also concluded with Is. 34.8, according to this very Genizah list (above, p. 134).

The word ‫להא‬‎ is the only tallying link between 5 and 1.

STRUCTURE OF HOMILIES

Y Sermon.

T, Pekudé, §10:

‎‫ דברים מתוקנים מפני דרכי‬DDA ‫וניבר‬: ‎‫ ילמדנו‬.‫ויביאו את המשכן אל משה‬ ‎,‫ כהן קורא ראשון‬,‫ אלו דברים אמרו מפני דרכי שלום‬:‫ כך שנו רבותינו‬.‫שלום‬

‎.'‫ וכו‬.)'‫ ח‬,'‫ מפני דרכי שלום (מ' גטין ה‬,‫ ואחריו ישראל‬,‫ואחריו לוי‬ The same Y topic we have in DR, c. 5.12, in connection with the S that commenced at Dt. 20.10 (infra, Vol. II); only in the DR the continuation, after citing M. Gittin 5.8, is different from the one given here. Indeed the item here in T is truncated because of the reference to the section on the latter S ‫)אתי‬‎ ‫כ אד‬ ‎‫ שופטים‬170 ‫(סוף‬.‎ The missing part probably included

the passsge in 1, Shofetim,

§19: ‫רוכס‬‎ ‫ומע‬, ‫ה"בקה ךל םחלה‬: ‫ל"א‬

‎.)‫ כ"ו‬,'‫ שנאמר ואשלח מלאכים (דברים ב‬,‫ ומשה לא עשה כן‬.‫אמת המים שלו‬

THE

550

TRIENNIAL

CYCLE

‫ יוארכ ינאש םיכסמ לע ךדי‬Mwy‫ךייח ‏‬, ‫ה"בקה‬: ‫ ל"א‬535 This item is listed‫‏‬ there among the three instances in which Moses followed his‫‏‬ own mind and God agreed with him. Among these is also‫‏‬ mentioned the breaking of the Tables as a result of the Golden‫‏‬ Calf. The point must have further been developed here that in‫‏‬ consequence of Moses’ pleading for Israel, God pardoned the‫‏‬ transgression and symbolized His reconciliation by commanding‫‏‬ the erection of the Tabernacle (cp. T, Ki Tissa, §31, Pekudé,‫‏‬ ,$11 middle). Upon completion of the various parts of the‫‏‬ Tabernacle, the finished articles were brought to Moses to be‫‏‬ set up by him. In this manner there was a return here to the‫‏‬ initial v. of S (Ex. 39.33), thereby completing the first portion‫‏‬ of the Y sermon. Now the above Y topic concerning ‘the ways of peace’ fits in manifestly with the S at Deut.

20.10, because

of ‫הילא‬‎ ‫תארקו‬

‎‫ל שלום‬, sa llew sa htiw sti gnidnopserroc 11 taht decnemmoc with Is. 66.12: ‫םול‬‎ ‫( יננה הטונ הילא רהנכ ש‬see infra, Vol. 11(

In order that the same Y theme should be appropriate here, it is necessary that the H to our present S should also contain a reference to peace. One could argue that since the above listed

H from

Is. 33.20 ff. concluded

with ‫ןויצ‬‎ ‫בירל‬

‫םיִמּולש‬

nw

(34.8), the homilist found therein his starting-point by vocalizing the italicized word as 0’pi9¥. But this would be a rather weak and forced point of correlation. Other considerations, to 945 .pC rehtruf ,RD .c ,31.5

erehw .tD 62.2 si detic ‫‏‬:ylticilpxe ‫הקב"ה אמר‬

‫ א"ל‬.'‫ אלא ואשלח מלאכים ונו‬,‫ והוא לא עשה כן‬,‫ שנ' והתגר בו מלחמה‬,‫לו שילחם עם סיחון‬

'‫ שאני מקיים גזרתך וכו‬,‫ חייך‬,‫ כך אמרתי לך להלחם עמו ואתה פתחת בשלום‬:‫הקב"ה‬. 59 In GS, I, 472, No. 54, the appropriateness of this Y item to Dt. 20.10 is denied

in spite of its explicit mention in DR, c. 5.12, which is discussed there, p. 498, No. 17. Instead the Y item is transferred to the S at Dt. 2.31 where the H is quite different and where, indeed, another Y topic is given in DR, c. 1.18 (see infra, Vol. II). All this arbitrariness is due to the non-realization of the role played by the H in determining the trend of the homilies including those that began with ‫וניבר‬‎ .‫ ונדמלי‬Ginzberg has been led to his conclusion by reason of the rubric in T, ed. Mantua: ‫םירבדה‬‎ ‫ הבותכ הלאב‬4

of the one in the usual editions: ‫םיטפוש‬‎ ‫ ףוס רדס‬.‫אתיאדכ‬ above correlation,

But in view of the

it is clear that the rubric in ed. Mantua

same, viz. found in (the Midrash to) Deuteronomy Shofetim 20.10 ff.).

also meant

the

(to wit in the section to

EXODUS:

SEDER 73

551

become evident farther on, tend to the conclusion that the Midrashic homilies presuppose a H different from the one just

mentioned, such as will also offer a better justification for the placing here of the above

Y theme.

I suggest

‎‫ברוש תדהר ותאשור יחדיו לפאר מקום מקדשי‬

‫יבוא‬

Is. 60.13: ‫דובכ‬‎

‫ליך‬ ‫הלבנון א‬

‎‫מקום רגלי אכבד‬, ‫ ו‬gnidroffa a labrev yllat ni ‎‫ אליך יבוא‬htiw ‎‫ויב יאו‬ ‎‫ את המשכן א ל משה‬ni eht laitini .v fo ;5 osla ‎‫מקדשי‬ 858 to ‎‫ משכן‬55 This 11 extended to v. 21 7-61.9 (10 verses); with the last v. there commences a new Seder in Isaiah. Now in 60.17 we read: ‫"וג‬‎ ‫ ךתדוקפ ש םול‬,‫ יתמשו‬hence the starting-point for the Y topic about “‘ways of peace.’’ One of these is the arrangement to call upon a priest first to read from the Torah, then upon a Levite and lastly upon an an Israelite. This example correlates with H by means of 61.6: ‫'וגו‬‎ ‫ינה 'ה וארקת‬ ‫( םתאו כ‬this in the skipped part which was nevertheless utilized by the homilist). Owing to the truncated form of T, §10, there is not evident the logical continuation in §11, which contains a Pet. on Job

36.7: ‫'וגו‬‎ ‫ תאו םיכלמ אסכל‬pry ‫קידצמ‬‎ yay .‫אל‬‎ The latter v. tallies

by means of ‫קידצ‬‎ with Is. 60.21: ‫"וג‬‎ ‫םיקידצ‬

‫ םלכ‬.‫ ךמעו‬The

beginning of the Aggadah is also cited in ‘Arukh, s. v. ‫םגד‬‎ (Kohut,

III, 18-19), as from: ‫ןכשמה‬‎ ‫ תא‬wean The long item in T, §11, leads down

‫)רדס‬‎ (‫ל'צ‬: ‫ הלאב ידוקפ 'פ‬5 to the theme

of the imma-

nence of the Shekhinah in the Tabernacle (citing Ex. 40.35: ‎‫ה' מלא את המשכן‬ ‫ ;וכ בוד‬ereht si osla nevow ni .sP :01.58

‎‫בארצנו‬

‫(לקיים מה שנ' אך קרוב ליראיו ישעו לשכון כ בוד‬. sihT tniop

of ‘the glory of God’ links also up with the initial v. of 11: ‫ראפל‬‎ 3228 ‫ילגר‬‎ ‫ ישדקמ םוקמו‬.‫ םוקמ‬There follows the peroration: ‎'‫ה‬

‫כ בוד‬

‫ שנ' ומראה‬,‫ בעוה"ז היתה שכינתי ביניכם ולעיניכם‬:‫אמר הקב"ה‬

5 Note also Is. 60.17 which mentions gold, silver, and brass, that were used for the Tabernacle (cp. Ex. 25.3, 35.5). With this v. there began the H to Ex. 25.1 ff. according to the Geniz. list (above, p. 481). 552 Because of this ‘Arukh citation Wertheimer has erroneously ascribed the Genizah fragment ‫)תושרדמ‬‎ ‫ יתב‬,111, 11-12, see Introd., 8, note 2) as belonging to our S. In reality this fragment of 2 joined leaves deals with the S at Dt. 10.1 ff. as well as with the 5 at 11.10 (see infra, Vol. II). What is printed there on pp. 13-15 constitutes the first leaf whereas the second one, after a lacuna, consists of the text printed on pp. 11-12.

552

THE TRIENNIAL CYCLE

‫ שנ' ושכנתי‬,‫ ולע"ל שכינה אינה זזה מכם לעולם‬,)‫ י"ז‬,‫וגו" (שמות כ"ד‬ ‫'ו )ג"י‬, (‫ ינב לארשי אלו בוזעא תא ימע לארשי א"מ‬.‫ ךותב‬The promise of‫‏‬ God never to forsake again His people is still more

gloriously‫‏‬

desserpxe ni ruo H ‫‏‬.sI( 02-91.06: ( '‫ כי ה‬. . . ‫והיה לך ה' לאור עולם‬ ‫ ךל רואל םלוע‬.‫ היהי‬Indeed Is. 60.19 is expressly woven into the‫‏‬ tnereffid noitarorep ni .rdiM .ggA .de( ,rebuB ‫‏‬,I 291): ‫ופ לעיל‬

‫ שנ' לא יהיה לך עוד השמש‬,‫לא יהיו צריכים לא לאור החמה ולא לאור הלבנה‬ ‫'ב )'ט‬, (‫'וגו רמואו ינאו היהא הל םואנ 'ה 'וגו הירכז‬, ‫ רואל םמוי‬. The last‫‏‬ .v detic sedulcnoc niaga htiwa ecnerefer ot ‫‏‬s’doG ‫ץ סק‬:‫ול כ בוד‬ ‫בתוכה‬

‫אהיה‬.

ehT trohs noitces ot ruo niS STJ .sM ,arfni( .H ‫‏‬,.tp ‫כ‬. 862)69 also clearly links up with the above suggested H. It begins‫‏‬

htiw a .teP no .vorP :53.3 ‫‏‬pop ‫כ ב וד חכמים ינחלו וכסילים מרים‬, applied to Israel and the nations respectively. The verbal‫‏‬ tally is in‫ דובכ ‏‬as compared to‫ ‏‬.18 :60.13 "‫ ןונבלה "נו‬Tia a:‫‏‬ The Aggadah rapidly depicts the erection of the Tabernacle,‫‏‬ as a token of Divine forgiveness for the sin of the Golden Calf,‫‏‬ and the appearance of the Shekhinah therein as described at‫‏‬ the end of the S (Ex. 40.34-38). Thereupon follows the brief‫‏‬

‫‏‬:noitarorep '‫‏ מכון הר ציון ועל מקראיה ונו‬yb ‫ יביא י'י‬,‫וכן לעתיד לבוא‬ )'‫ ה‬,'‫ ד‬.)wy sihT .v oot sedulcnoc ‫‏‬htiw ‫בי על כל כ ב וד חופה‬, TB,

Finally there are to be considered the sections to our S in‫‏‬ Pekudé, §$6-8, and ER, c. 52. The latter source begins‫‏‬

htiw a .teP no ‫‏‬.sP 51.54: ‫ רעותיה מוב אות‬. . . ‫ למלך‬dain‫לרקמות ‏‬ ‫ל ך‬,

hcihw .v seillat yb eht dezicilati sdrow ‫‏‬htiw ‫את‬

‫ ןכשמה א ל‬in Ex. 39.33 and with‫‏‬ This item is attributed

to R. Tanh.

from a version of Midr. Tanh.

both in T and TB.

‫םיקידצ‬

‫ךילא‬

b. Abba,

‫ויביאו‬

in Is. 60.13.‫‏‬ viz. emanating‫‏‬

(see above, p. 514); it is missing‫‏‬

The next Pet. (TB, §6, ER, c 52.2) is on‫‏‬

Ps.‫ ‏‬:31.19 ‫ 'וגו‬pny‫דצ קי ‏‬ with‫‏‬

‫אובי‬

‫ יתפש רקש תורבודה לע‬,‫ הנמלאת‬tallying‫‏‬

o>‫ ךמעו ‏‬in Is. 60.21.

There is a subtle homi-‫‏‬

letic contrast involved; in the H 7 is promised for the future‫‏‬ that every Jew would be righteous, but in the past, as at present,‫‏‬ this ideal situation did not obtain. Thus there are depicted the‫‏‬ 50 As regards the additional (infra, H. pt., p. 269).

peroration in JTS Ms. see the notes, a. J.

EXODUS:

SEDER

73

553

insinuations concerning Moses’ activities in erecting the Tabernacle on the part of the cynics of his time ‫)לארשי‬‎ (‫ינציל‬53 Of course, the homilist intended thereby to teach a moral lesson to the scoffers of his own time. In ER the item is more complete than in TB.555 There follows another Pet. (TB, §7, ER, 6. 52.3)

on Prov. 31.25: ‫ןורחא‬‎ ‫ רדהו השובל קחשתו םויל‬ny. The verbal contact with H is established by ‫הלהת‬‎ ‫( הטעמ‬Is. 61.3, in the skipped part) corresponding to ‫השוב‬‎ ‫רדהו ל‬ ny. In ER, c. 52.5, there is still a fourth Pet. on Cant. 3.11:]1°¥ ‫תונב‬‎ ‫הניאצ הניארו‬ ‎‫ לבו‬nnow ‎‫וביום‬..., linking up with H wherein we have a reference to Zion (Is. 60.14) as well as to joy (60.15: ‫רוד‬‎ ‫מ שוש‬

‎‫ודור‬, :61.7 ‫ להם‬wan ‎‫ עולם‬nnow).

In TB, §8, Cant. 3.11 is woven

into the item but not as a separate Pet. (cp. Buber’s note 65).

The Aggadah also introduces Ps. 48.3: ‫ץראה‬‎ ‫הפי ףונ מ שוש לכ‬ ‎"‫גו‬

‫ציון‬

‫הר‬,

hcihw .v

niaga

stcelfer

eht

H .sI(

:)51-41.06

‎‫ודוה‬ ‫שידור‬ ‫ מהש‬yoc bN .wons s7= ‎"‫ לך * עיר ה‬.)PAN This theme of Zion-Jerusalem leads down to 166 Since the destruction of the former, ‘‘all joy is darkened, the mirth

of the land is gone”

‎‫כל הארץ‬

‫שוש‬ ‫ מ‬.)idm

(citing Is. 24.11:

tuB nehw

‫החמש‬‎

‫לכ'הברע‬

doG lliw dliuber ,melasureJ

He will restore all the lost gladness: ‫ץראה‬,‎ ‫ שושמ לכ‬nay ‫ז"הועב‬‎ ‎‫ הוא מחזיר‬,‫ כשישוב הקב"ה ויבנה את ירושלים‬,]‫ ולעתיד לבוא‬:‫[צריך להוסיף‬ ‎‫ וכשיבנה הקב"ה את ירושלים הוא מחזיר לתוכה את כל‬:‫את השמחה (בשמ"ר‬ ‎‫ מדברה כעדן וערבה‬nwo ‎‫ כל חרבותיה‬mo ‎‫ שנ' כי נחם ה' צ יון‬,)‫השמחה‬

‎)'‫ ג‬,‫ימצא בה תודה וקול זמרה (ישעיה נ"א‬

‫ושמחה‬

‫ששון‬

.opa‘ nI

addition to the above tallies with 11, there is a further link in ‎‫ חרבותיה‬with ‎'‫ עולם וגו‬ain ‎‫) חר‬21 ni .sI .4.16 suhT eht -gus gested H from Is. 60.13 ff. accounts for all the available Midrashic data to our S, affording a new insight into the homiletic skill of the Aggadaists in drawing upon the H for suggestions

5% These cynics are also referred to in TB, §7, end ER, 6. 52.3, end, and T, §11, towards end. 55 Also a vellum leaf in T.-S. Box C1, No. 77, contains the same beginning as in ER concerning the confession of one’s sins on Yom Kippur till the end of the chapter (it offers several variants both to ER and TB). About this Aggadah see Midr. Ps., c. 32.2 (ed. Buber, p. 242).

554

THE TRIENNIAL

conducive

CYCLE

to the trend of their themes.

The other H from

Is.

33.20 ff. (above, p. 549) must therefore be regarded as a later substitution for reasons that are unknown to us now. Such changes have been noticed several times before.

Herewith

ends the discussion

of the Sedarim

of Exodus.

The investigation of the remainder of TC to Leviticus, Numbers

and Deuteronomy, as well as of the Palestinian readings from Torah and Prophets on special occasions, ‘distinguished’ Sabbaths and the Festivals, will be the subject of Vol. II of this work.

APPENDIX Two Genizah Lists of Haftarot according to the Triennial Cycle The extensive list, given under No. I, which covers Sedarim 4 to 77 (from Gen. 5.1 to Lev. 6.12), has already appeared in JQR, VI, 39-42, and has been cited accordingly throughout this work item by item to each respective Seder (cp. above, p. 17). The reproduction here, line by line as in the manuscript, will serve as a graphic illustration of the manner in which such lists were drawn up. In the brief notes attention is drawn to the discussion of each item in the body of this volume, where it has been shown how the compiler mentioned only the commencement as well as the conclusion of each Haftarah without, however, indicating the part skipped therein. In this list the H is indicated by the term ‫אתמלשא‬‎ or shortened ‎‫ אשלמת ;שלמתא‬on 101. 24a, |. 6, of the text should read ‫'תמלשא‬‎=

‎‫אשלמתא‬. The meaning of this term is clear, viz. that the Prophetic lection is ‘“‘the completion’”’ of the Torah reading. The verb ‎‫אשלים‬, connoting the recital of 11, occurs in Yer. Ned. VI (40a) = Sanh. I (19a) in the story of the altercation between the representatives

of the Palestinian

Va‘ad, some

time after the cessa-

tion of the Hadrianic persecutions, who reasserted in Babylon the old privilege of the spiritual center of the Holy Land to fix the calendar for the Diaspora, and Hananyah, the nephew of R. Josh. b. Han., who endeavored to act independently in this matter in Babylon where he then resided. On that memorable occasion there was held a public service at the synagogue in Nehar-Pekod. There was reading from the Torah which was

followed by 8 11: ‫ןב‬‎ ‫ ידעומ היננח‬,‫אתירואב הלא‬:' ‫םק יבר קחצי ארקו‬ t In Ned. the reading is ‫אתירואב‬‎ ‫ ביתכ‬.‫ ארקו‬One could argue that R. Isaac began his sermon with the statement: "1% is written in the Torah,” etc. Indeed the author of the commentary ‫הדעה‬‎ ‫ ןברק‬seems to have understood the passage thus, and therefore he explains the subsequent sentence ‫יבר‬‎ op ‫( ןתנ םילשאו‬both in Ned. and in Sanh.) as‫ יבר ןתנ םייסו השרדה ‏‬Op. However, if‫‏‬ 555

556

APPENDIX

‫‏ רבי נתן‬po !‫ גבן‬:‫ אמר לון‬,"‫[אלה]* מועדי י'י‬, :‫ אמרין ליה‬,"‫אחי רבי יהושע‬ ‫כי‬, :‫ אמרין ליה‬,"‫כי מבבל תצא תורה ודבר י'י מנהר פקוד‬, 70:2 ‫וא של‬ haa p>‫"םלשורימ רמא ‏‬, ‫ אצת הרות רבדו י'י‬.‫ ןויצמ‬One may assume that‫‏‬ this service was not held‫ סת ‏‬a Sabbath or a Festival when the‫‏‬ established lections from Torah and Prophets would have‫‏‬ prevented these two Rabbis from choosing texts for their pur-‫‏‬ pose. Rather a special solemn assembly4 was convened on a‫‏‬ weekday with a view of deciding the issue involved in the‫‏‬ calendation struggle. On such an occasion there was freedom‫‏‬ in the choice of readings to suit the circumstance.’ Very approp-‫‏‬ this be the case, the sentence ought to read: ‫ביתכ‬‎ ): ‫וא( שרדו‬: MND) pny? ‫יבר‬‎ ‫םק‬ ‎'‫באוריתא וכו‬. ecneH eht gnidaer ni .hnaS si ot eb ,derreferp .ziv taht .R caasI actually read from the Torah Lev. 23.4 in such a manner as to arouse the people’s objection in order to score a point against Hananyah. 2 This insertion, according to Lev. 23.4 (cp. v. 37), is obvious from the previous ‫'וכו‬‎ ‫ ידעומ היננח‬.‫ הלא‬In Sanh. the reading: ‫"י'י‬‎ ‫ ידעומ‬on ,‫הלא‬‎ ‫רמוא‬: is corrupt; there is no such verse, but only ‫ידעומ‬‎ ‫( הלא םה‬23.2), in addition to the required ‫היל‬‎ ‫ ןירמא‬instead of .‫רמוא‬‎ Cp. also ‫הדעה‬‎ ‫ ןברק‬in Sanh.: ‫ןירמא‬‎ ‫ג'ה‬

moan ‫ידעומ‬‎ [‫ביתכ אלו ]הלא‬, ‫י"רל הלא ידעומ 'ה‬: ‫'וכ ורמא רוביצה‬, ‫היל‬. 3In Ned.: .‫םלשאו‬‎ Levy (Worterbuch, s. v. (‫םילש‬‎ rightly rendered: “'R. Nathan erhob sich u. sprach den Schluss (d. h. die Haftara zu dem vorgelesenen Abschnitt ‫היננח‬‎ ‫" ידעומ‬.(‫ הלא‬Jastrow’s translation (Dictionary, s. v. :.(‫םלש‬‎ “and completed the verse’’ is colorless and does not convey at all the technical

meaning of ‫םילשאו‬‎ here. 4 About such meetings see Mann, Texts and Studies, I, 195 ff. 5 In this respect variant customs’are reported from the Gaonic period and subsequently. According to Sa‘adyaha change was made even in the regular Sabbath H in order to refer to the death of a scholar who departed in the course of the week ‫)א"ש‬‎ ‫לארשימ‬, ‫םכח הלג דובכ‬-‫ס"ר תמש הכותב ןיריטפמ‬-‫רמאו תבשבש‬ ‫ כ"ב‬,'‫ד‬, ees .R caasI nbi ‫‏‬,tayyaG ‫שערי שמחה‬, ,II ,86 dna .pc ‫;‏‬niweL ‫הגאונים‬-‫אוצר‬, IV, ‎‫משקין‬,36, top). However, when Maimonides died there was-held a memorial service (evidently referring to Fustat) during which there was read ‘from” the Torah Lev. 26, with the H being Josh. 1.2 (see Abudrakam, ‘section:': ‎‫סדר הפרשיות וההפטרות‬, .de garP ,6871 ,a59 :mottob ‎‫ !כתוב' בתשובות שאלה‬:YDSRA ₪-

‫ ומה שהוגד לך כי כשנפטר הרמב"ם ז"ל שנכנסו הקהל לבית‬:‫ וזה לשונו‬,‫לה"ר שמואל ברבי גרשון‬ ‫ כן שמענו גם כן‬,‫ והפטירו בנביא משה עבדי מת‬,‫(הכנסת וקראו ברכות וקללות‬. Samuel ‫©‏‬ Shullam in an addendum to Zacuto’s Yuhasin reports concerning the service, held in Jerusalem upon the news of Maimonides’s demise there on the 8th day subsequently, that the H was 1 Sam. 4.1-22 60. Filipowski, 2208: ‫םלשוריבו‬‎ ‫םלשוריל‬, ‫ םויבו 'חה‬. . . ‫יתאצמ סורטנוקב‬

memorial reaching ‫)ןיסחוי‬‎ 'b, ‫ש"ש‬: ‫רמא‬

‎‫ והמפטיר קרא ויהי דבר שמואל אל כל ישראל‬,‫ וקרא החזן תוכחות אם בחוקותי‬,‫קראו צום ועצרה‬ ‎‫(וסיים כי נלקח ארון האלהים‬.

ehT rettal 1

sdnopserroc ot eht

eno

denoitnem

TRIENNIAL CYCLE HAFTAROT

0

riately R. Isaac selected the so-called ‫תודעומ‬‎ ‫( תשרפ‬Lev. 23, cp. Meg. 3.5) since Hananyah’s procedure of declaring leapyears in Babylon® had a bearing on the dates of the Festivals. Lev. 23.4 (‘These are the appointed seasons of God,’ etc.) afforded the former an opportunity for a dramatic impression upon the congregation when he slyly recited: ‫'וכו‬‎ ‫ ידעומ היננח‬,‫הלא‬ only to be forthwith corrected by the astonished worshippers through the audible murmur: ‫'וגו‬‎ ‫ הלא ידעומ 'ה‬which he encountered with the repartee: }21! I suggest that his colleague, R. Nathan,

chose to commence

nn ‫חרוטל‬‎ ‫האש ישפנ ויה ילע‬

his Haftarah

‫םכי‬

‫ דעו‬,‫מו‬

with Is. 1.14: ‫םכישדח‬‎

thus tallying with ‫הלא‬‎

‎'‫מועדי ה‬, htiw hcihw yltnedive eht haroT gnidaer ,detrats and at the same time conveying the sense of God’s disapproval of ‘‘your new moons and Festivals’”’ (as fixed here in Babylon)! As the H would usually have a “happy ending,’”’ R. Nathan cleverly led his lection down to the glorious picture of ‘‘the end of days” in Is. 2.1-4, and there v. 3 gave him the looked-for occasion to startle again his listeners by nonchalantly reciting: above by Sa‘adyah, but this service in either case was on a weekday and not on a Sabbath. The above responsum, cited in Abudraham, further records that upon the death of Sherira there was read on the following Sabbath (evidently in the large synagogue in Baghdad, cp. about it Texts and Studies, 1, 113, 122) from the Torah Num. 27.15 ff., with the H being 1 Kings 2.1-12 ‫)ירומ‬‎ ‫םנ אבא‬ nav ‫התואב‬‎ ‫ייאה וארק‬, ‫ארירש ויבא לש 'יבר‬, ‫ תוכלהב לבא עמשש יכ רטפנשכ 'יבר‬ano ‫ל'ז‬‎ ‎‫ ובמקום פסוק‬,‫ והפטירו ויקרבו ימי דוד למות‬,'‫בפרשת יפקוד ה' אלהי הרוחות לכל בשר וגו‬ ‎‫ מלכותו מאד ע"כ‬mop ‎‫ דוד אביו קראו והאיי ישב על כסא שרירא אביו‬DON ‎‫(ושלמה ישב על‬.. The author of this responsum, Samuel b. Gershom of Beziers, belongs to the 13th century; his father was the author of ‫ןמלשה‬‎ ‫ רפס‬which work is evidently referred to here (cp. about them Michael, ‫םייחה‬‎ ,‫ רוא‬311, No. 687, and 594, No. 1206; Gross, Gallia Judaica, 99, No. 4). As Sherira died on Tishri 8, 1006 (see Texts and Studies, 1, 109, note 2), viz. on a Tuesday (see Mahler, Haand-

buch d. jtid. Chron., Vergleichungs-Tabellen, p. 556, sub A. M. 4767), the Sidra on the following Sabbath, Tishri 12th, was ,‫וניזאה‬‎ with the H being 2 Sam. 22.1 ff. If the above report is authentic, then for the ‫ריטפמ‬‎ there was added an additional reading from Num. 27.15-23 and another H was selected to allude to Hai’s succession to the Gaonate. However, in reality Hai was already de facto Gaon since 1004 and the above report is still subject to doubt. 6 Yer., 1. 0.: ‫ל"וחב‬‎ ‫( היננח ןב יחא יבר עשוהי רביע‬cp. Yer. Ket. II, 26c, bottom: ‎‫(מן חטאת דחנניה בן אחי ר"י שעיבר את השנה בחו"ל‬, relluf ni ilbaB .reB ,a36 :mottob

b na ‫םישדח‬‎ ‫ עבוקו‬ow ‫רבעמ‬‎ ‫ל"צ( )היננח ןב יחא י"ר הלוגל היה‬: ‫ דרישכ אנינח‬.

558

APPENDIX

‫“ רהנמ הוקפ‬a aa) ah‫; יכ לבבמ אצת ‏‬when the expected correct‫‏‬ text was uttered by the congregation, he was able to shout back‫‏‬ again:‫ ןבג! ‏‬No doubt these Rabbis delivered sermons in con-‫‏‬ nection with their texts so as to regain the allegiance of the‫‏‬ Babylonian Golah to the Pal. religious center.‫‏‬ The Aramaic o»>vx, in the sense of reciting the H, is rendered in PR by the Hebrew '.‫םילשה‬‎ Because the Prophets were exclusively used for Haftarot, therefore the Massorites designated this section

of the Bible by the term

,‫אָתְמְלְשַא‬‎ with

the

‫םיאיבנ‬‎

‎‫ ראשונים‬being styled ‫אתימדק‬‎ ‫ אתמלשא‬and the ‫םינורחא‬‎ ‫ םיאיבנ‬mentioned as ‫אתירתב‬‎ 5.‫ אתמלשא‬Also Aaron b. Asher, in his ‫יקודקד‬‎ ‎‫הטעמים‬, seems to have used the phrase ‫הרותה‬‎ ‫ םּולָש‬for the Prophets in the same meaning. His remarks, couched in Paitanic phraseology, have not been fully understood. He writes (ed. BaerStrack, pp. 1-2): ‫דמעמכ‬‎ ‫הנוכיתה םולש הרותה‬,? ‫רדס םיאיבנה תרמשאה‬

‎,‫משיבי נפשות צירי אמונה‬ 7 ‫בנביא‬

‫שהשלים‬

‫ ממה‬.de(

.‫ ולמדים ממנו הוריה כתורה‬,‫ במעמד) התורה‬:‫(צ"ל‬ ,.mdeirF ‫‏‬,b1

831,

832: ‫‏ שקראן‬daer ‫שהשלים‬,

1:

‫ םילשמש‬read‫ םילשהש ‏‬,:428 ‫ איבנה‬read‫ איבנב ‏‬,,548 :1420 ‫ הממ בתכש ןיינעב‬is a con-‫‏‬

fusion with the phrase‫ הממ ונירקש ןינעב ‏‬with regard to the Torah reading, 149b:‫‏‬ ‫‏ ממה שקראו בעניין הנביא‬daer ‫ממה שהשלים בנביא‬, ‫‏‬,b271 8971: ‫ממה שקרינן בענין‬ 4 ‫ ממה שהשלים בנביא‬dna ‫‏‬esiwekil 2281: ‫ שקראו בנביא‬mpd).‫‏‬ 8 The only right explanation of this Massoretic rubric ,‫אתמלשא‬‎ usually taken to mean ‘Tradition’ (see ‫ר"יש‬‎ ,‫ תורגא‬11, 94, Baer-Strack, ‫םימעטה‬‎ ,‫יקודקד‬ p. 1, note h), has been suggested by Frensdorff, Massora Magna, Glossary, s. .‫ש‬‎ ‫ אתמלשא‬: ‘Mir scheint, dass wegen der ‫הרטפה‬‎ ,die nur aus ‫םיאיבנ‬‎ vorgetragen u. unmittelbar nach dem Vortrag aus dem Pent. folgte, die BB. der Propheten so genannt wurden’’. This is borne out by Ben-Asher’s designation of the

Prophets as ‫הרותה‬‎ ‫( םולש‬see further on) whereas the Hagiogr. he styles ‫ה‬‎ ‫ק ב ל‬ nox bw. There is no need to refute anew Graetz’s fanciful argument (Gesch., V4, 553) for Ben-Asher having been a Karaite from this very expression ‫םולש‬‎ ‎‫ התורה‬which, according to him, the Massorites naively took over: ‘‘Die rabban. Massoreten haben in aller Naivitat diese Formel aufgenommen, u. nannten die Propheten (‫)אתמלשא‬‎ ‘Erginzung’...ohne zu ahnen, dass diese Formel gegen die talmud. Tradition gerichtet ist’’. Here is a telling example of how hasty criticism turns into naivité since the verb ‫םילשא‬‎ , to connote the recital of H, is already found in Yer.! 9 The three-fold division of the Bible is compared to the division of the night into three watches, hence the Prophets are styled ‫הנוכיתה‬‎ ‫( תרומשאה‬cp. Jud. 7.19). In the word ‫הרומשא‬‎ there is also a Paitanic allusion to ‫]י'י‬‎[‫תרמשמ‬ viz. the whole Bible being God’s injunction (cp. Gen. 26.5, Deut. 11.1 and 1 Kings 2.3).

TRIENNIAL CYCLE HAFTAROT

‫וכל אחד ואחד דבר אמת בפיו‬ ‫תמאב‬

‫םיבשוי‬

‫הנוכיתה‬

559

‫‏‬ANNA ‫‏ כחקת‬sya ‫עומדים במגדל מעל‬

‫תרמשאב‬

.‫וינינעבו‬,

Here

Ben-Asher

states‫‏‬

that the Prophets are employed as 1160/1070] at the standing of‫‏‬ the Torah” (viz. after the reading of the Torah which took‫‏‬ place while everybody was standing). The contrast drawn‫‏‬ between the former and latter with regard to sitting and stand-‫‏‬ ing (see notes 10 and 11) reveals a feature of Pal. Minhag not‫‏‬ evident from the available list of ‘differences between the people‫‏‬ of the East and the people of Palestine.’ Finally we can trace the term ‫אתמלשא‬‎ for H in the Pal. Kerobot, the third portion of which would contain an allusion to the H, and hence this portion would sometimes also be desig-

nated as ‫אתמלשא‬‎3 t0 Baer-Strack,

the explanation allusion

note b, refer to Deut.

also

The

in this sentence

‫וחתפכו‬‎ ‫היה‬ ‎"‫גו‬

gives no sense;

(note a) 01 ‫הנומא‬‎ ‫ יריצ‬as prophets does not fit in here.

‫כל העם‬

‫םעה‬ ‫עמדו‬.

‫לכ‬

is to Neh.

‫לעמ‬

ehT

18.15 which

8.4-5:

py

‫לדגמ‬‎

‫רפוסה לע‬

‫ארזע‬

‫דומעיו‬

‫ חתפיו ארזע רפסה ייעל לכ םעה יכ‬. . . ‫ לדבר‬wy ‫רשא‬‎

gninaem ereh :si eht‘‘

srerotser fo eht sluos .ziv( eht

scholars teaching Judaism, cp. ‫שפנ‬‎ ‫ תבישמ‬about the Torah in Ps. 19.8) [and] the faithful messengers (the ‫רובצ‬‎ (‫ יחולש‬stand on the platform (the (‫המיב‬‎ above the people when the Torah is being read’’ (for ‫תקחכ‬‎ read .(‫תורקכ‬‎ This, of course, presupposes that at the same time the whole congregation was also standing out of respect for the Torah and its contents (cp. Neh. 8.7-8). 1 The variant ‫דובכב‬‎ is better, viz. the above-mentioned functionaries “sit down in honor”’ (i. 6. on their seats of honor on the (‫המיב‬‎ at the recital of the Prophets (‘‘the middle watch,” see note 9) as H. This evidently was also the signal for the people to sit down, with only the reader of H remaining standing. In this manner there was drawn a distinction as to the respective sanctity of Torah and Prophets. Ben-Asher thus reflects an interesting Pal. custom, hitherto not realized. 1 There is only recorded the difference as regards honoring the scroll both at its being taken out and its being returned (see the new edition of

‎‫ אנשי מזרח ובני א"י‬wap ‎‫ החילוקים‬yb .M

,seilugraM ,melasureJ

,83/7391 .p .)88

The editor realized the possibility of the Pal. custom having been to remain standing throughout the Torah reading (ibid., pp. 173-74), and the above item of Ben-Asher strengthens this assumption, with the additional point of information that the congregation was seated when the H was recited. (Better evidence than Neh. 8.5, cited by Margulies, p. 174, note 7, is v. 7:

‎‫עמדם‬

‫על‬

‫והעם‬

‫והלוים מבינים את העם לתורה‬.(

tuobA eht taerg ynomerec ni

Palestine when the scroll was brought out for reading see my remarks in HUCA, IV, 270 ff. 3 See M. Zulay, Zur Liturgie d. babylon. Juden (Bonner Oriental. Studien, Heft 2; Stuttgart, 1933)) p. 384.

560

APPENDIX

The second list of TC

Haftarot

(infra, No. II) covers only

a part of Exodus. Therein the term ‫אתמלשא‬‎ is missing, but on the other hand there is mentioned to each item the name of the Prophetic book wherefrom the H emanates. Again the skipping within the H is not stated. The copyist had in mind both the Babyl. AC as well as the Pal. TC; thus wherever the S coincides

with the Babylonian Sidra the indication ‫פ‬‎ ‫ =השרפ‬is given, but otherwise there is the rubric ‫ס‬‎ = .‫ רדס‬In the brief notes attention

is drawn to the discussion of each item above in the body of this work.

‫‪561‬‬

‫‪TRIENNAIL CYCLE HAFTAROT‬‬

‫נכ"י אוקספורד ‪.f 12‬‏ ‪ .SM .beH‬דף כ"ד‪-‬ל"א‪ ,1608. 57272-‬נדפס ע"י הר"א‬ ‫ביכלר ב‪ ,%01-‬כרך ו'‪ ,‬עמ' ‪ ,93-54‬והושוה פה על ידי צילום‪].‬‬

‫(דף כ"ד‪ ,‬ע"א)‬ ‫עד‪ :‬כי כה ‪NOT‬‏ אדני "י קדוש ישראל‬ ‫בשובה ונחת תושעון בהשקט‪:‬‬ ‫הרום‪ ,‬נחה‬ ‫ל‬ ‫ללה‬ ‫כי מי נח זאת לי אשר נשבעתי מעבר‬ ‫‪ 5‬עד עניה סערה לא נחמה הנה אנכי‪:9‬‬ ‫אשלמת ויזכר אלהים את‬ ‫”> שמעתי שמעך יראתי י'י פעלך‬ ‫עד ‪dpp‬‏ ילך דבר ויצא רשף לרגלין*‪:‬‬ ‫שלמתי צא ‪oj‬‏ הה בה‬

‫‪}na‬‏‬

‫‪ 01‬לפקח ‪yro‬‏ עורות להוציא ‘‪oop‬‏‬

‫עד ‪?”mpp‬‏ למען צדקו יגדילז‪:‬‬ ‫ההג בנ נה‬ ‫מל‬ ‫אש‬ ‫לאמר לאסורים צאו לאשר בחשך‬

‫(דף כ'ר) (‪ya‬‏‬ ‫עד ותאמר ציון עזבני )> וי'י שכחניפ;‬ ‫שלמת' "ויהי של[ האה?‬ ‫כי אז אהפך אל עמים שפה ברורה‬

‫שפיט‬

‫‏‪Viz. the 11 to 5 4 (Gen. 5.1) extended to Is. 30.15 (above, p. 48).‬‬ ‫‏‪Gen. 6.9 (S 5).‬‬ ‫‪Is. 54.9-11 (see above, p. 60-61).‬‬ ‫‪Gen. 8.1 (S 6).‬‬ ‫‪Hab. 3.2-5 (see above, p. 69-70).‬‬ ‫‪Gen. 8.15-16 (S 7).‬‬ ‫‏‪.15 42.7-21 (above, p. 77).‬‬ ‫‪Gen. 9.18 (S 8).‬‬ ‫‪Is. 49.9-14 (above, p. 85).‬‬ ‫‪Gen. 11.1 (S 9).‬‬

‫ז‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫ז‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪1‬‬

‫‪562‬‬

‫‪APPENDIX‬‬

‫עד הנני עשה את כל מעניך בעתגג‪:‬‬

‫הר ]ל המאר ררה‬ ‫שמת‬ ‫ואקח את אביכם את אברהם מעבר‬ ‫עד וענתוה יראו את י'י ועבדו אתו‪9‬ג‪:‬‬ ‫אמרפל‪:‬ג‬

‫‪10‬‬

‫שלמת' ויהי בימי‬ ‫מי העיר ממזרח צדק יקראהו‬ ‫עד אל ‪now‬‏ תולעת יעקב מתי‪;51‬‬ ‫שלמת' אחר הדבריםה‬ ‫חזון ישנעיזהו בן אמוץ אשר חזה‬ ‫עד למדו היטב ‪TIW‬‏ משפט אשרוזג‪:‬‬ ‫שלמת' ושרי אשת אב "‪%4‬‬

‫‪15‬‬

‫‪19935‬‬

‫(דף כ'ה‪ ,‬ע'א)‬

‫רני עקרה לא ילדה פצחי רנה‬ ‫עד כימי נח זאת לי אשר נשבעתי‪:92‬‬

‫שלם" ויהי האברסיה‬ ‫כי ההרים ימושו והגבעות תמוטינה‬ ‫עד עניה סערה??‪ ,‬פסוקין פקט‪:33‬‬ ‫שלפת' ויר ‪RO‬‏‬ ‫מלך ביפיו תחזינה עיניך תראינה‬

‫‪s'raw‬‬

‫עד כי יום נקם לי'י שנת שלומים‪:52‬‬ ‫אשלמ'‬

‫ויבאו‬

‫שני‬

‫המלא ‪%2‬‬

‫‏‪91-9.3 (above, p. 91).‬‬

‫‪ Zeph.‬גז‬

‫‏‪xa Genel 2et(on 0).‬‬

‫‪Josh. 24.3-14 (above, p. 96).‬‬ ‫‪Gen. 14.1 (S 11).‬‬ ‫‪Is. 41.2-14 (above, p. 104).‬‬ ‫‪Gent ale 6‬‬ ‫‏‪Is. 71-1.1 (above, p. 112-13).‬‬ ‫‏‪Gen. 16.1 (S 13).‬‬ ‫‪Clavis of beginning of next folio.‬‬ ‫‪Is. 54.1-9 (above, p. 122).‬‬ ‫‪Gen. 17.1 (S 14).‬‬ ‫‪Ts, 54.10-11.‬‬ ‫‪Arabic: ‘two verses only’ (see above, p. 125).‬‬ ‫‪Gen. 18.1 (S 15).‬‬ ‫‪Is, 33.17-34.8 (above, p. 134).‬‬

‫‪3‬‬ ‫‪134‬‬ ‫‪5‬‬ ‫‪rou‬‬ ‫גז‬ ‫‪38‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪ax‬‬ ‫‪22‬‬ ‫‪3‬‬ ‫‪24‬‬ ‫‪5‬‬

‫‪76 Gen. 19.1 (S 16).‬‬

‫‪563‬‬

‫‪HAFTAROT‬‬

‫‪0‬‬

‫‪CYCLE‬‬

‫‪TRIENNIAL‬‬

‫לעת ערב והנה בלהה בטרם בקר‬ ‫עד בעת ההיא ‪yaS‬‏ שי לי'י צבאותז?‪:‬‬ ‫ל‪y‬‏‬ ‫‪no‬‬ ‫ש‬

‫‪roy‬‬

‫מש ם‬

‫‪sanoZ‬‏‬

‫ונודע בגוים זרעם וצאצאיהם בתוך‬

‫(דף כ"ה‪ ,‬ע"ב)‬ ‫עד שוש אשיש בי"יפ?‪ ,‬פסוקין פקט‪:3‬‬ ‫‏‪ on‬מן אשלמ' דשוש‪:19‬‬ ‫שלמת' וי'י פקד את שרה‪23‬‬ ‫כי פקד י'י את חנה ותהר ותלד‬ ‫‪ 5‬עד ‪DAT‬‏ אתו מכל שבטי ישראל‪:39‬‬ ‫סני‪:‬םייה יה‬ ‫‏‪ ee Ow‬אה ל‬ ‫הן אראלים צעקו חוצה מלאכי‬ ‫עד כי י'י שפטנו י"י מחקקנן י'י‪;58‬‬ ‫שלמת' ואברהם זקף‪4‬‬ ‫‪ 01‬שמעו אלי רדפי צדק מבקשי יי‬ ‫עד ופדוי "י ‪wap‬‏ ובאו ציון ברנה‪:79‬‬ ‫‪BITES‬‬

‫‏‪DS ee Dow‬‬

‫לאי ‪)7‬‬

‫‏‪2h‬‬

‫ושאבתם מים בששון ממעיני‬ ‫עד‪93‬‬

‫(דף כ"ו‪ ,‬ע"א)‬ ‫עד ולקחום עמים והביאום‪:+9‬‬ ‫אשלמ' ויפף אברהםי‪.‬‬ ‫ויקח דוד עוד פילגשים ונשים‬ ‫‪27 Is. 17.14-18.7‬‬

‫‪(above, p. 154).‬‬ ‫‪28 Gen. 20.1 (S17).‬‬ ‫‪29 Is. 61.9-10.‬‬

‫’‪Arabic: ‘two verses only.‬‬ ‫‪See above, p. 161.‬‬ ‫‪Gen. 21.1 (S 18).‬‬ ‫‪1 Sam. 2.21-28 (above, p. 165).‬‬ ‫‪Gen. 22.1 (S 19).‬‬ ‫‪18. 33.7-22 (above, p. 173).‬‬ ‫‪Gen. 24.1 (S 20).‬‬ ‫‪Ts. 51.1-11 (above, p. 184).‬‬ ‫‪Gen. 24.42 (S 21).‬‬ ‫‪See note 19.‬‬ ‫‪Ts, 12.3-14.2 (above, p. 191).‬‬ ‫‪Gen. 25.1 (S 22).‬‬

‫‪30‬‬ ‫‪3t‬‬ ‫‪32‬‬ ‫‪33‬‬ ‫‪34‬‬ ‫‪35‬‬ ‫‪36‬‬ ‫‪37‬‬ ‫‪38‬‬ ‫‪39‬‬ ‫‪49‬‬ ‫ז‪‎4‬‬

‫‪APPENDIX‬‬

‫‪5‬‬

‫‪0‬‬

‫‪564‬‬

‫עד ויסף עוד דוד את כל בחור‪:24‬‬

‫אשלמ'‬

‫ואלה‬

‫תלד'‬

‫‪?enpa‬‏‬

‫לא ‪yya‬‏ לריק ולא ילדו לבהלה‬ ‫עד מי שמע כזאת מי ראה כאלה‪:+4‬‬ ‫ויזרע ‪?senpsA‬‏‬ ‫אשלמ'‬ ‫נשבע י'י בימינו ובזרוע ‪yW‬‏ ‪NO‬‬ ‫עד חסדי יי אזכיר תהלות )‪642‬‬

‫‏‪ tales‬וה ל ‪)ela‬‏ ו שלהקיה‬ ‫שמעו אלי בית יעקב וכל שארית בית‬ ‫ישראל העמוסים מני בטן הנשואים‬ ‫)‪Cy i347‬‬ ‫עד גאלנו י'י צבאות שמו קדוש יש'‪‎;84‬‬

‫של מת"‬

‫התיי‬

‫טל‪‎‬‬ ‫ימ‬

‫ל היהא"‬

‫והיה שארית יעקב בקרב עמ' רב' כטל‪‎‬‬ ‫עד הגיד לך אדם מה טוב ומה‪150°) ‎‬‬

‫‪5‬‬

‫שי"‪‎‬‬ ‫ל‬

‫‪)hteM‬‬

‫מבי‪‎‬‬

‫רקעב‬

‫ויברח‪ ?ypa ‎‬שרה ארם ויעברד‪‎25‬‬

‫עד לשום לאבלי ציון‪ dnn ‎‬להם‪‎:%%‬‬ ‫אל הים‬ ‫‪elSa baiL‬‬ ‫' ותדר נדר ותאמר י'י צבאות אם‪‎‬‬ ‫‪ 01‬ראה תראה בעני אמתך וזכרתני‪‎‬‬ ‫עד וחנה "לא לאי‪ 5+‬עלתה כי אמרה‪‎:55‬‬

‫את‬

‫רה לגק‪‎‬‬

‫‪42 2 Sam. 5.13-6.1 (above, p. 194).‬‬ ‫‪43 Gen. 25.19 (S 23).‬‬

‫‪5 as‬‬

‫‪44 18. 65.23-66.8 (above, p. 202).‬‬ ‫‪45 Gen. 26.12 (S 24).‬‬ ‫‪46 Is. 62.8-63.7 (above, p. 207).‬‬ ‫‪47 Gen. 27.1 (S 25).‬‬ ‫‪4 Is. 46.3-47.4 (above, p. 208-9).‬‬ ‫‪49 Gen. 27.28 (S 26).‬‬ ‫‪5° Mic. 5.6-6.8 (above, p. 216).‬‬ ‫‪5t Gen. 28.10 (S 27).‬‬ ‫‪9 Hos, 12.13. The copyist has omitted the conclusion of 11 to this‬‬ ‫‪well as the beginning of H to the next S (see above, p. 226-27).‬‬ ‫‪83 Is, 61.3, this being the conclusion of H to 5 28 (above, p. 237).‬‬

‫|‬

‫';)‪% Gen. 30.22 (S 29‬‬

‫‪5 Erroneously repeated in the Ms.‬‬

‫‪5 1 Sam. 1-11-22 (above) p. 244):‬‬

‫‪TRIENNIAL CYCLE HAFTAROT‬‬

‫‪565‬‬

‫שלמת'‬

‫שוב‬

‫אל‬

‫‪s3‬‏ ’‪5‬‬

‫ארץ‬

‫עמי מה עשיתי לך ומה הלאיתיך‬ ‫עד תתן‪75‬‬

‫(דף כ"ז‪ ,‬ע"א)‬ ‫עד תתן ‪xon‬‏ ליעקב ‪noJ‬‏ לאב'‪:%5‬‬

‫‪SSD‬‬

‫‪Spy nee‬‬ ‫‏‪ony‬‬ ‫חזון עבדיה כה אמר אדני י'י לאדוס‬ ‫עד ועלו מושיעים בהר ציון לשפ'‪:9%‬‬

‫‪0202‬‬

‫‪5‬‬

‫שלמ" וולבאי ‪ypa‬‏‬ ‫כה אמר י'י אם שלמים וכן רבים?‪%‬‬ ‫עד טוב י'י למעוז ‪avo‬‏ צרה ‪)yar‬‏‬ ‫שלמת" ‪)aS‬‏ אלהים‬ ‫‏)‪ ony‬כה אמר י'י בראך יעקב‬

‫‪0‬‬

‫עד עם זו יצרתי לי תהלתי יספרו‪:%‬‬

‫שלמת'‬

‫וישב‬

‫אלייעקביה‬

‫‪?ypaes‬‏‬

‫וישב עמי בנוה שלום ובמשכנות‬

‫עד הולך צדקות ודבר מישרים‪:7%‬‬

‫(דף כ"ז‪ ,‬ע"ב)‬ ‫ת‪9‬א‪.9‬‬ ‫שיל ‪oe‬‏ ו ה הי ‪iS‬ה‪ra‬‏ ‪eO‬‬ ‫ויספה פליטת בית יהודה הנשארה‬ ‫עד ומכף מלך אשור אצילך ואת‪:9%‬‬ ‫הלרפ ה הו הד יט צ רימ ה‬ ‫מ‬ ‫תי‬ ‫של‬ ‫‪Gen. 31.3 )5 30).‬‬ ‫‪See note 19.‬‬ ‫‪Mic. 6.3-7.20 (above, p. 256).‬‬ ‫‪Gen. 32.4 (S 31).‬‬ ‫‪Ob., 1-21 (above, p. 260-1).‬‬ ‫‪Gen. 33.18 (S 32).‬‬ ‫‪Nah. 1.12.‬‬ ‫‪Here the copyist jumped back to Nah. 1.7 (see above, p. 269-70).‬‬

‫‪56‬‬ ‫‪57‬‬ ‫‪5‬‬ ‫‪59‬‬ ‫‪6‬‬ ‫&‬ ‫‪62‬‬ ‫‪6‬‬

‫‪6 Gen. 35.9 (S 33).‬‬

‫‪6 15. 43.1-21 (above, p. 282).‬‬ ‫‪6 Gen. 37.1 (S 34).‬‬ ‫‪(above, p. 289).‬‬

‫‪67 Ts, 32.18-33.15‬‬

‫‪6 Gen. 38.1 (S35).‬‬ ‫‪(above, p. 293).‬‬

‫‪69 Is. 37.31-38.6‬‬

‫‪7 Gen. 39.1 (S 36).‬‬

‫‪APPENDIX‬‬

‫‪5‬‬

‫‪566‬‬

‫כי כה אמר י'י חנם נמכרתם ולא בכסף‬ ‫עד ‪mis‬‏ מחלל מפשעינו מדכא מע'גז‪:‬‬

‫‏‪nD ey‬‬ ‫‪01‬‬

‫‪Tat‬‬

‫הגץקמ‬

‫והיה כאשר יחלם הרעב ‪mm‬‏ ‪wob‬‬ ‫עד ויספו ענוים בי'י שמחה ואביוני‪:?3‬‬ ‫כזה ‪royam‬‏‬ ‫שלמת' הנמצא‬ ‫‏‪ ann‬עליו רוח י'י רוח חכמה ובינה‬ ‫עד והיתה מסלה לשאר עמו אשר‪:57‬‬ ‫תא לאה םיה ינא" ריר היא‬ ‫‏‪nD ey‬‬ ‫מי בכםזז‬

‫(דף כ"ח‪ ,‬ע"א)‬ ‫מי בכם ירא י'י שמע בקול עבדו אשי‬ ‫עד ששון ושמחה ישיגון נסו יגון וא'‪:%7‬‬

‫שלמתל‬

‫ערל‬

‫שר‬

‫‪)eeeM‬‏ | לפםי‪,‬‬

‫ואתן לכם רחמים ורחם אתכם והשי'‬ ‫‪ 5‬עד כי התעיתם בנפשתיכם כי אתם‪:9%‬‬ ‫‏‪ Tow‬וינש יאל יןהייהוד היא‬ ‫ויגשו בני יהודה אל יהושע בגלגל‬ ‫עד ‪wo‬‏ חברון לפנים קרית ארבע?‪:%‬‬ ‫שלמתי ואת יהודה שלהנה‬ ‫‪ 01‬וגברתי את בית יהודה ואת בית יוסף‬ ‫עד ואקח לי שני מקלות לאחד‪:%+‬‬

‫שלמה=‬

‫הנה!יאביךי‬

‫הלה‬

‫ואלישע חלה את חליו אשר ימות בו‬ ‫‏‪ Is, 5.35-3.25 (above, p. 298-9).‬ד‪:‬‬

‫‏‪Gen. 41.1 (S 37).‬‬ ‫‪Is. 29.8-19 (above, p. 308).‬‬ ‫‪Gen. 41.38 (S 38).‬‬ ‫‪Ts. 11.2-16 (above, p. 315).‬‬

‫‪7‬‬ ‫‪73‬‬ ‫‪74‬‬ ‫‪75‬‬

‫‪76 Gen. 42.18 (S 39).‬‬

‫‪(above, p. 320-1).‬‬

‫‪77 See note 19.‬‬ ‫‪7 Ts. 50.10-51.11‬‬

‫‪» Gen. 43.14 (S 40).‬‬

‫‪₪ Jer. 42.12-20 (above, p. 322).‬‬

‫‪44.18 (S 41).‬‬ ‫‪14.6-15 (above, p. 328).‬‬ ‫‪46.28 (S 42).‬‬ ‫‪10.6-11.7 (above, p. 334).‬‬

‫‪Gen.‬‬ ‫‪Josh.‬‬ ‫‪Gen.‬‬ ‫‪Zech.‬‬

‫‪8x‬‬ ‫‪9‬‬ ‫‪8‬‬ ‫‪8‬‬

‫‪8 Gen. 48.1 (S 43).‬‬

‫‪567‬‬

‫‪HAFTAROT‬‬

‫‪CYCLE‬‬

‫‪TRIENNIAL‬‬

‫(דף כ"ח‪ ,‬ע"ב)‬ ‫עד ויחן י"י אותם וירחמם ויפן‪:%%‬‬ ‫אשלמת' ויקרא יעקב‬ ‫ולא אתי קראת יעקב כי יגעת בי‬ ‫ער כה אמר י'י מלך ישראל ונאלו ‪ 77‬צב'‪:%%‬‬ ‫שלמת' בנימין זאב ‪70792‬‬ ‫‪5‬‬ ‫הנה היום בא לי'י וחלק שללך בקרבך‬ ‫עד וישכן בה וחרם לא יהיה עוד‪:99‬‬

‫ספר‬ ‫ואלה שמות‬ ‫אשלמ' ואלה שמות‪:‬ל‬ ‫‪01‬‬ ‫הבאים ישרש יעקב יציץ ופרח‬ ‫עד והיה‪99‬‬

‫(דף כ"ט‪ ,‬ע"א)‬ ‫עד ביום ההוא יהיה י'י צבאות‬ ‫לעטרת צבי ולצפירת תפארה‪:9‬‬ ‫שלמת'‬

‫‪5‬‬

‫ומשה‬

‫היה‬

‫‪oyn‬‏‬

‫כרעה עדרו ירעה בזרעו יקבץ‬ ‫עד וקויי י'י יחליפו כח יעלו ‪83959‬‬ ‫שלמתוועלרש פשה ואהרףע‬ ‫כי בשמחה תצאו ובשלום תובלון‬ ‫עד והביאותים אל הר קדשי וש'ז‪:9‬‬ ‫‪8 2 K, 13.14-23 (above, p. 345).‬‬ ‫‪87 Gen. 49.1 (S 44).‬‬ ‫‪(above, p. 349).‬‬

‫‪88 Ts. 43.22-44.6‬‬

‫‪8 Gen. 49.27 (S 45).‬‬ ‫‪9 Zech. 14.1-11 (above, p. 357).‬‬ ‫‪ Ex. 1.1 (S 46).‬זפ‪‎‬‬

‫‪92 Read ova. See note 19.‬‬ ‫‪93 18. 27.6-28.5 (above, p. 358).‬‬ ‫‪ Shall (Sn‬קפ‪‎‬‬ ‫‪9 18. 40.11-31 (above, p. 365).‬‬ ‫‪9% Ex, 4.18 (S 48).‬‬ ‫‪97 18. 55.12-56.7 (above, p. 369-70).‬‬

‫‪APPENDIX‬‬

‫טג אני‬

‫‪568‬‬

‫וארא אל‬ ‫שלמת'‬ ‫‪TIN‬‏ שמי וכבודי לאחר‬

‫‪x52‬‏‬

‫אברהם‬

‫עד ‪?mpp‬‏ למען צדקו ‪»daor‬‏‬ ‫אליכם‪9‬ג‬

‫שלמ' כי ידבר‬ ‫ונתתי מפתים בשמים ובארץ‬ ‫עד והיה ‪AYO‬‏ ההוא יטפו הה'גטג;‬

‫(דף כ"ט‪ ,‬ע"ב)‬ ‫של פת" ‪ocaS‬‏‬ ‫ונתתי מפתים בשמים ובארץ דם‬ ‫עד והיה ביום ההוא יטפו ההרים?‪0‬ג‪:‬‬ ‫שלמת' השכם בבקר‪9‬ג‬ ‫‪ 5‬וירשוה קאת וקפוד וינשוף וערב‬ ‫עד ופדויי "י ישובון ובאו ציון ברנה‪;%91‬‬ ‫בת פה‬ ‫שיל ות" בי ואצ הכ‬ ‫ולמה תכבדו את לבבכם כאשר‬ ‫עד והעגלה באה אל שדה ‪?yson‬‏‬ ‫שלמת' עוד נגע אחהד‪74‬‬ ‫‪01‬‬ ‫עד מה תחשבון אל י'י כלה הוא עשה‪8‬טג;‬ ‫של תות שריה ו בח והל להי ויפב‬ ‫משא דומה אלי קרא משעיר שמר‬ ‫עד ותקעתיו יתד במקום נאמן והיהטגג‪:‬‬ ‫אלכם'‬

‫תש ל בלי‬ ‫של םי ‪eo‬‏‬ ‫‪51‬‬ ‫שמעו אלי ‪am‬‏ ‪ ’ypa‬וכל שארית‬ ‫עד ועד זק'פגו‬

‫בכ‬

‫פרעה‬

‫‪IM‬‏‬

‫‪98 Ex. 6.2-3 )5 49).‬‬

‫‪9 Ts, 42.8-21 (above, p. 379).‬‬ ‫‪.)05‬‏ ‪ Fx, 9-8.7 (S‬טג‬ ‫‏‪ Joel 81.4-3.3 (above, p. 389).‬גיז‬ ‫‪102 These 3 lines have been erroneously repeated from the end of fol. 29a,‬‬ ‫ו‬ ‫‏‪Oi).‬‬ ‫‪14 Ts. 34.11-35.10 (above, p. 394-95).‬‬ ‫‏)‪ OAL (Gyo‬פל כ‬ ‫‪06 1 Sam. 6.6-14 (above, p. 401).‬‬ ‫ו ו ‪0‬‬ ‫‪5‬‬ ‫‪395 The copyist has omitted the commencement of 11, listing only its‬‬ ‫‪conclusion at Nah. 1.9 (see above, p. 403-04.‬‬ ‫‪0‬‬

‫‪10 Ts. 21,11-22.23 (above, p. 411).‬‬ ‫‪TIX 10 1-2 (S05).‬‬ ‫‪m2 See note 19.‬‬

‫‪CYCLE HAFTAROT‬‬

‫‪569‬‬

‫‪TRIENNIAL‬‬

‫(דף ל'‪ ,‬ע"א)‬ ‫עד ועד זקנה אני הואיגו‪ ,‬פסוקין פקטצגו;‬

‫‏‪py en woe Sew‬‬ ‫והיה טרם יקראו ואני אענה ‪YT‬‏‬ ‫‪5‬‏‬

‫‪99‬‬

‫‪SON‬‬

‫עד שמחו את ירושלם וגילו בה‪:6‬ג;‬ ‫‪ “Dow‬עד ‪kiA‬‏ מאגתסזג‬

‫אם תשיב משבת רגלך עשות‬ ‫עד ואני זאת בריתי ‪SNO‬‏ אמר‪%‬גג;‬ ‫אשלמ' וישמע יתרו‬ ‫שמעו רחוקים אשר עשיתי‬ ‫‪ 01‬עד כי י'י שפטנו "י מחקקנו "יספג;‬ ‫הור‬

‫‪5‬‬

‫‪277912‬‬ ‫‪SS‬‏‬

‫ןתית‬ ‫אש למ‬ ‫ואתם כהני י'י תקראו משרתי‬ ‫עד שוש אשיש בי'י כי הלבישני??ג;‬ ‫אשלמ' ואלה המשפטים‪9‬ג‬ ‫כה ‪NOT‬‏ י'י שמרו משפט ועשן‪21+‬‬ ‫עדטאוּ ‪NO‬‏ ‪ DDH‬תלוה את עמי‬

‫אתו‬

‫)‪(7-2913‬‬ ‫עד ויאמר לי עבדי אתה ישר'‪72‬ג;‬ ‫‪sreets a‬‬ ‫של כ ‪nee‬‏‪aO‬‬ ‫א‬ ‫‪5‬‬

‫תחת הנחשת אביא כסף ותחת‬ ‫עד ונודע בגוים זרעם וצאצ'‪9‬פג;‬ ‫אשל' ואת המשכן‬

‫תעשה‪9‬ה‬ ‫‪133 15. 4.‬‬

‫‪14 Arabic: ‘two verses only’ (see above, p. 402-3).‬‬ ‫‪15 Ex, 14.15 (S 56).‬‬ ‫‪16 Ts, 65.24-66.10 (above, p. 430).‬‬ ‫‪‎ Ex, 16.28 (S57).‬זז‬ ‫‪(above, p. 445-6).‬‬

‫‪8 Ts, 58.13-59.21‬‬ ‫‏‪1.81 (S58),‬‬

‫‪1 Ex, 19.6 (S 59).‬‬

‫‪ Fixe‬ל‬

‫‪120 Ts, 33.13-22 (above, p. 449).‬‬ ‫‪122 Ts. 61.6-10 (above, p. 459).‬‬

‫‪123 Hx, 21.1 (S 60).‬‬ ‫‏‪ge Sel,‬‬ ‫‪The copyist omitted the conclusion 0] H (see above, p. 469).‬‬ ‫‪Ex. 22.24 (S 61). The copyist omitted the beginning of H.‬‬ ‫‪Ts. 49.3 (see above, p. 475).‬‬ ‫‪(S 62).‬‬

‫ו‬ ‫‪15‬‬ ‫‪126‬‬ ‫‪127‬‬

‫‪128 Fx, 25.1-2‬‬

‫‪129 Ts. 60.17-61.9 (above, p. 481).‬‬ ‫‪130 Ex, 26.1 (S 63).‬‬

‫‪APPENDIX‬‬

‫‪570‬‬

‫‪TWD‬‏ כסאי והארץ‬ ‫כה אמר‬ ‫עד למען תינקו ושבעתם משד‪:‬גג‪:‬‬

‫ועשית‬

‫פרכת‬

‫אשלמ'‬ ‫ואלבישך רקמה‬ ‫עד ולחמי אשר נתתי ‪593312‬‬ ‫אשלמ' ואתה תצוה את‪534‬‬ ‫‪01‬‬ ‫ילכו ינקתיו ויהי כזית הודו וריח‬ ‫עד קדשו צום קראו עצרה‪;6%1‬‬ ‫שר‬ ‫יר לא‬ ‫וה הבד‬ ‫ז‬ ‫למ‬ ‫ש‬ ‫ואתם כהני "י תקראו משרתיז‪;31‬‬ ‫אשל' ועשית ‪oram‬‏‬ ‫‪51‬‬ ‫כי ממזרח שמש ועד ‪990931‬‬

‫קדמ'נג‬

‫מקטר‪59‬ג‬

‫עד ‪99041‬‬

‫(דף ל"א‪ ,‬ע"א)‬

‫‪5‬‬

‫עד כי שפתי כהן ישמרו דעת‪;1+1‬‬ ‫אשלמ' ראה קראתי ‪20021‬‬ ‫כל הנקרא בשמי ולכבודי בראתיו‬ ‫עד עם זו יצרתי לי תהלתי )‪09993412‬‬ ‫אשלמ' ויפן וירד משהי‪44‬‬ ‫ויט שמים וירד וערפל תחת‬

‫עד מגדיל ישועות מלכו ועשה‪;541‬‬ ‫א של מ" ‪)onos‬‏ להא‬ ‫כי זאת הברית אשר אכרת את‬

‫תייפ‪01‬‬

‫‪131 Ts, 66.1-11 (above, p. 489).‬‬ ‫‪, Ex. 26.31 (S 64). Lines 8-9 are on the right hand margin.‬קדמאה=‪132 ‎‬‬ ‫‪In JOR, VI, 41, this item has been erroneously placed before S 63 (lines‬‬ ‫‪5-7).‬‬ ‫‪13 Ezek. 16.10-19 (above, p. 493).‬‬ ‫‪134 Ex, 27.20 (S 65).‬‬

‫‪15 Hos. 14.7—Joel 1.14 (above, p. 495-6).‬‬ ‫(‪00‬‬

‫‪20 17‬‬

‫‪139‬‬

‫‏‪ Is. .6.16 The next line is blank in the manuscript, with the indication‬ד‬ ‫‏‪of the conclusion of H missing (see above, p. 502).‬‬ ‫‪‎‬כ‬

‫‪BI Wye, hs‬‬

‫‪‎ .‬ואובמ ‪Read:‬‬ ‫‪40 See note 19.‬‬ ‫‪Mal. 1.11-2.7 (above, p. 507).‬‬ ‫‪Ex, 31.1-2 (S 68).‬‬ ‫‪Is. 43.7-21 (above, p. 509).‬‬ ‫‪144 Hx, 32.15 (S 69).‬‬ ‫‪2 Sam. 22.10-51 (above, p. 521).‬‬ ‫‪Ex, 34.27 (S 70).‬‬

‫‪39‬‬ ‫‪41‬‬ ‫‪142‬‬ ‫‪™43‬‬ ‫‪16‬‬ ‫‪46‬‬

‫‪TRIENNIAL CYCLE HAFTAROT‬‬

‫‪571‬‬

‫‪ 01‬עד וכל העמק והפגרים והדשןז‪:1+‬‬ ‫‏‪ ‘odour‬ויעש בצלאל‪%‬ג‬ ‫ויאריכו הבדים ויראו ראשי‬ ‫עד ויעמר שלמה לפני מזבח )‪99412‬‬

‫אשלמ'‬ ‫‪5‬‬

‫אלה‬

‫פקודי‬

‫המ"‪4:‬‬

‫כה אמר י'י הנני שב שבות אהלי‬

‫(דף ל"א‪ ,‬ע"ב)‬ ‫עד בבכי יבאו ובתחנונים אוליכם‪;1?1‬‬ ‫אשלמ' ויביאו את המשכֶ‪3:‬‬ ‫חזה ציון קרית מועדנו עיניך תראינה‬ ‫עד כי ‪ya‬‏ ‪ )po‬לי'י שנת שלומים‪:%51‬‬ ‫אשלמ' ויקרא אל משה‪53‬‬ ‫‪5‬‬ ‫קול י'י לעיר יקרא ותושיה יראה‬ ‫עד אל תשמחי פלשת כלך כי נפלתי‪:551‬‬ ‫אשלמ' ונפש כי תהטאפנ‬ ‫הן כל הנפשות לי הנה כנפש האב‬ ‫‪ 01‬עד מעני השיב ידו נשך ותרבית‪:51‬‬ ‫אשלמ' ושמעה קול אלה‪5‬ג‬ ‫ויאמר אלי זאת האלה היוצאת‬ ‫עד והעטרות ‪nam‬‏ לחלם לטוביה‪:%51‬‬

‫אשלמי זה קרבן"‬ ‫וערבה לי'י מנחת יהודה וירושלם‬ ‫עד ואשרוג‪91‬‬ ‫‪51‬‬ ‫(כאן סוף הקטע‪).‬‬ ‫(‪07.1 05 71‬‬

‫‪148‬‬

‫‪.‬ובילם ‪tresni‬‏ אוליכם ‪erofeB‬‏‬ ‫א‬

‫אהבן‬

‫‪)SSOT‬‏‬

‫‪147 Jer. 31.32-39 (above, p. 530).‬‬ ‫‪10 1 Kings 8.8-22 (above, p. 541).‬‬ ‫‪19 Ex, 38.21 (S72).‬‬

‫‪ .reJ 8.13-81.03 ,evoba( .p .)445‬ג‬ ‫‪152 Ex, 39.33 (S 73).‬‬

‫‪153 Ts, 33.20-34.8 (above, p. 549).‬‬ ‫‪154 Ley. 1.1 (S74).‬‬

‫‪ The corruption‬יתביוא‪ .‬יל ‪ 1686‬תשלפ ‪‎‬ךלכ ‪85 Mic. 6.9-7.8 (see Vol. II). For‬‬ ‫)‪ dx‬יחמשת תשלפ ‪)‎‬ךלכ ‪is due to the copyist’s citing from memory 18. 14.29‬‬ ‫‪instead of Mic. 7.8.‬‬ ‫‪‎ read wp).‬שפנו ‪156 Ley. 4.1-2 (S75). For‬‬ ‫‪157 Ezek. 18.4-17 (see Vol. II).‬‬ ‫‪15 Lev. 5.1 (S 76).‬‬ ‫‪189 Zech. 5.3-6.14 (see ibid.).‬‬ ‫‪16 Lev. 6.12-13 (S77).‬‬ ‫‪161 Mal. 3.4-12 (see ibid.).‬‬

‫‪Lye:‬‬

‫‪APPENDIX‬‬

‫‪Il.‬‬

‫[דף אחד קרוע בכ"י אדלר‪ ,‬סימן ‪[.074‬‬ ‫(עמוד א')‬ ‫‪1629‬‬

‫ואלה‬

‫שמות‪.‬‬

‫בישעיה‪:‬‬

‫הבאים‬

‫ישרש]‬

‫‏’‪ apy‬עד ונלוצפירת תפאורה לשאר עמו]‪361.‬‬ ‫בישעיה‪( :‬כרועה עדרו ירעה!‬ ‫‪ D‬ומשה היהא‬ ‫עד וימתחם כאהל [לשבת]‪.561‬‬

‫ויל ך משהאג‪.‬‬

‫‪10‬‬

‫‪15‬‬

‫בבשעיה‪( :‬כי בשמחה תצאו]‬

‫עד עוד ‪spap‬‏ ‪ yop‬לנקבציו]‪.791‬‬ ‫בשעיה‪ :‬אני י'י הוא שמי ‪DATP‬‏‬ ‫וארא אל א‬ ‫לאחר לא אתן עד יגדניל תורה ויאדיר‪.%61/‬‬ ‫כי ידברפפג‪ .‬בתרי עשר‪NNN :‬‏ מופתים בשמים]‬ ‫ובארץ עד ומעוז לבני [ישראל]‪9‬זג‪.‬‬ ‫השכם דערוביז‪ .‬בשעיה‪MVM :‬‏ קואת וקפוד‬ ‫וינשוף ועורב עד הוא ‪DUN‬‏ ויושעכם]?‪.71‬‬ ‫ה כ בד ת ‪ 3‬בשמואל‪ :‬ולמזה [תכבדו (‪SN‬‏‬ ‫כו ‏‪Is‬‬ ‫לבבכם עד העלו עולה >‪37‬‬ ‫‏‪ ayaa‬בתרי עשר‪ :‬כימי צאתך מארץ‬ ‫עוד‬ ‫מצרים עד ‪)YAY‬‏ חוסי ‪27571‬‬ ‫ויהי בחצי‪ .‬בישעיה‪ :‬משא דומה אלי קורא‬ ‫עד והיה לכסא כבוד לבית אבין‪.1?%‬‬

‫‪16 — yw 45. Wherever the particular S coincided with the Sidra of the‬‬ ‫‪‎ and like‬רדס‪Babylonian AC, the copyist placed this indication. In 1. 3 = ,‬‬‫‪wise farther on.‬‬ ‫‪16 See notes 91 and 93.‬‬ ‫‪164 See note 94,‬‬ ‫‪16 Ts. 40.11-22 (above, p. 365).‬‬ ‫‪166 See note 96.‬‬

‫‪67 18. 55.12-56.8 (above, p. 369).‬‬ ‫‪168 See notes 98-99,‬‬ ‫‪169 See note 100.‬‬

‫‪Joel 3.3-4.16 (above, p. 389).‬‬ ‫‪See note 103.‬‬ ‫‪Ts. 34.11-35.4 (above, p. 394).‬‬ ‫‪See notes 105-106.‬‬ ‫‪See note 107.‬‬ ‫‪Mic. 7.15—Nah. 1.7 (above, p. 403).‬‬ ‫‪See notes 109-110.‬‬

‫‪70‬‬ ‫זז‪‎‬‬ ‫‪172‬‬ ‫‪173‬‬ ‫‪174‬‬ ‫‪15‬‬ ‫‪176‬‬

‫‪573‬‬

‫‪HAFTAROT‬‬

‫‪CYCLE‬‬

‫‪TRIENNIAL‬‬

‫בישעיה‪ :‬שמעו אלי בית יעקב וכל‬ ‫קדש ליז‬ ‫שארית ‪am‬‏ יש' עד תשועה לישראל תפארתיאז\‪.‬‬ ‫מה תצעק‪ .‬בשעיה‪ :‬והיה‪.‬טרם יקראו ואני‬

‫‪20‬‬

‫(אוענה עד כל המתאבלים עליהפזו‪.‬‬ ‫עד אנ האג בישעיה‪ :‬אם תשיב משבת רגלך‬ ‫עד ונלשבי פשע] ביעקב ‪)NO‬‏ )‪18‬‬ ‫(עמוד ב')‬ ‫]‪5‬‬

‫]‪D‬‬

‫‏?‪ wan‬בשעיה‪ :‬שמעו רחוקים אשר‬ ‫וישמע‬ ‫[עשיתי עד ‪DP‬‏ שפטינו י'י מחוקקינו י'י מלכינו‬ ‫‏]‪ NIT‬יושיענו]‪.991‬‬ ‫ואתם תהיו ‪ds‬‏ בישעיה‪ :‬ואתם כהני "י‬ ‫[תקראו עד ‪DP‬‏ חפץ י'י בך וארצך תבעל‪.41‬‬ ‫בישעיה‪ :‬כה אמר יי שמרו משפט‬ ‫ואלה ה משפטיםפ‬ ‫[ועשו ‪STPA‬‏ [‪ YI‬אמר ‪ 1‬ורפאתיו‪.%%1‬‬ ‫אם ‏‪ ADD‬תלוה* בשעיה‪ :‬הנה צרפתיך ולא בכסף‬ ‫[עד אמרו גאל י'י] עבדו יעקב‪.%91‬‬

‫‪15‬‬

‫ויקחו לי תרומהפג‪ .‬בישעיה‪ :‬תחת הנחשת ‪NON‬‏‬ ‫‏‪ nnn‬הברזל כסף ‪yA‬‏ ובכבודם תתימרן‪99‬ג‪.‬‬ ‫[= ואת המשכן תע)שה‪ :‬בישעיה‪ :‬כה אמר י'י השמים‬ ‫[כסןאי ‪TNAP‬‏ הדום רגלין עד נווהתענגתם מזיו כבודה‪19‬ג‪.‬‬ ‫ס ועשית פרכת?"ג‪ .‬ביחזקאל‪ :‬ואלבישך רקמה‬ ‫ואנעלך תחש עד והקימתי לך ברית עולם‪.991‬‬ ‫‪177 See note 111.‬‬ ‫‪18 Is, 46:3-13 (above, p. 422).‬‬ ‫‪179 See notes 115-116.‬‬ ‫‪18 See note 117.‬‬ ‫‪81 18. 58.13-59.20 (above, p. 445-6).‬‬ ‫‪182 Seé notes 119-120.‬‬ ‫‪18 566 note 121.‬‬ ‫‪184 Is, 61.6-62.4 (above, p. 459).‬‬ ‫‪15 See note 123.‬‬ ‫‪16 Ts. 56.11-57.19 (above, p. 469).‬‬ ‫‪187 See note 126.‬‬ ‫‪188 Ts, 48.10-20 (above, p. 475).‬‬ ‫‪189 See note 128.‬‬ ‫‪199 Ts, 60.17-61.6 (above, p. 481).‬‬ ‫‪191 See notes 130-131.‬‬ ‫‪192 See note 132.‬‬ ‫‪193 Ezek. 16.10-60 (above, p. 493).‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫שמג‬

‫יעקב?‪ %5‬ליוסף‪no :‬‏ אתה עושה לי כשם שאמרתי לך יפה‪ ,‬ואם לאו נפשי יוצאה‬ ‫ממני‪ .‬‏ ילמדנו‪.‬‬ ‫קפ"נ‪( .‬לבר' מ"ח‪ ,‬א'‪-‬ב')‪ | .‬הנה אביך חולה‪pro .‬‏ שבראו שמים‬ ‫וארץ לא היה אדם חולה ומצוה בשעת מיתה‪ ,‬אלא כשהיה בא עת פטירתו היה‬ ‫מתעטש ונפשו יוצאה מנחיריו‪ ,‬עד ‪waN‬‏ יעקב אבינו ‪)apw‬‏ רחמים על זאת‪ ,‬ואמר‬ ‫לפני הב"ה‪ :‬רבון כל העולמים‪ ,‬אל תקח נפשי ממני עד שאני מצוה על יוסף ועל‬

‫תתל‬

‫הכר‬

‫ללס ף הוה‬

‫‪NPT‬‏‬

‫הרל ה לפיכך‬

‫חייב אדם לומר לחברו בשעת עטישותיו‪ :‬חיים‪ ,‬שנהפך מות העולם לאור‪ ,‬שנ'‬ ‫עטישותיו תהל אור (איוב מ"א‪ .)" ,‬פרקי ר' אליעזר‪ ,9%5‬ובשוכר הפועלים‪,55+‬‬

‫ובחופת אליהו‪ ,555‬ובילמדנופי‪ ,5‬ובבראשית רבה*‪ ,%5‬בכולהו משנה הלשון קצת‪.‬‬ ‫ליוסף‪ ,‬מי אמר לן‪ ,99‬אפרים אמר ליסף‪ :‬הנה אביך‬ ‫ויאמר‬ ‫חולה‪ ,‬ומנין היה יודע אפרים‪ ,‬לפי שהיה עוסק בתורה לפני יעקב‪ .‬ויתחזק‬ ‫אמר‪sys :‬‏ שהוא בני‪ ,‬מלך הוא‪ .‬ילמדנו‪.‬‬ ‫וישב על המטה‪,‬‬ ‫ישראל‬ ‫את‬ ‫ישראל‬ ‫גירא‬ ‫מה ‏‪ na‬ןוועב (לברי פיה ‪OCV‬‏‬ ‫בני יוסף ‪NM‬‏ מי אלה‪ ,‬וכי לא היה מכירם‪ ,995‬והרי כתיב אפרים‬ ‫בהלה‬

‫ריר‬

‫‪tapad‬‏ ותזבּ ן‪.‬‬

‫‪ 8‬פנ"ב‪ :‬מופת רביעי מיום שנבראו שמים ‪)NAP‬‏ וכו'‪.‬‬ ‫‪4‬‬

‫ב"מ פ'"ז‪ ,‬ע"א‪ ,‬למטה‪ :‬עד יעקב לא הוה חולשא‪ ,‬אתא יעקב בעא רחמי ‪mim‬‏ חולשא‪,‬‬

‫שנ' ויאמר ליוסף הנה אביך חולה‪.‬‬ ‫‪5‬‬

‫היגער במאמרו‪ :‬חופת אליהו בילת"ת לר' יעקב בר' חננאל סקילי ‪)ydo‬‏ לביבליוגרפיה‬

‫וקורות ישראל‪wam ,‬‏ ג'‪ )8-51 ,‬אינו מזכיר ציטאט זה‪.‬‬ ‫‪ 6‬כנראה הוא מכוון לילמדנו כאן (לבר' מ"ח‪ ,‬א'‪-‬ב') מפני שאינו מציין שהוא בילמדנו‬ ‫לפרשה אחרת ‪nip‬‏ מ‪,‬ויחי"‪ .‬אולם בת"ה‪ ,‬ויחי ד'‪ ,‬בדרשת ילמדנו לסדר מ'ג‪ ,‬הענין שונה ‪)yP‬‏‬ ‫למעלה‪ ,‬צד ‪ .(743-843‬אמנם הענין ע"א עטישה היה גם בילמדנו לסדר כ"ה‪ :‬ויהי כי זקן יצחק‪ ,‬כמו‬

‫שברור מערוך‪ ,‬ע' עטש (קאהוט‪ ,‬ח"ו‪ ,‬קצ"א‪ ,‬למעלה)‪ :‬בילמדנו ויהי כי זקן יצחק‪ ,‬עד ימי יעקב‬ ‫היה אדם עוטש ומת וכו'‪ ,‬ומיל"ש‪ ,‬תהלים‪ ,‬ר' תתע"ד ‪yy‬‏ למעלה‪ ,‬צד ‪ .)212‬יש לשער שבנוסח‬ ‫ילמדנו שהיה לפני בעל ילת"ת היה ענין זה גם בתוך הדרשה שבת"ה‪ ,‬ויחי ד'‪ ,‬מפני ששם נמצא‬ ‫הדרש על ‪pa‬‏ בעיני ה' המותה לחפידיו (תה' קט'"ז‪ ,‬ט"ו)‪ ,‬ובקשר ‪yo‬‏ פסוק זה נמצאה ביל"ש‬ ‫האגדה ע"א עטישה‪ ,‬ובת"ה‪ ,‬ויחי ד'‪ ,‬נתקצר הענין (והשוה למעלה‪ ,‬צד ‪ 743‬הע' ‪.)078‬‬ ‫‪ 7‬כנראה המכוון לב"ר‪ ,‬פצ ז‪aDM ,‬‏ ואטיקאן‪ ,‬הות"א‪)AwM 1421-2421 ,‬‏ פס"ה‪ ,‬ט'‪ ,‬שם‪,‬‬ ‫‪,7‬‬

‫וש"נ)‪.‬‬

‫‪ 8‬וכן בת"ה‪ ,‬ויחי ו'‪ ,‬בשינויים‪ :‬ארז"ל ‘‪yaa‬‏ דפוסים הראשונים‪ :‬רבותינו אומרים) אפרים‬ ‫אמר לו‪ ,‬שהיה ‪rop‬‏ בתורה ‪yw‬‏ (ושם‪ :‬בתורה לפני יעקב‪ ,‬כמו כאן)‪ .‬שונה הוא הדרש בילמדנו‬ ‫שמצטט בעל יל"ש (קונדריס אחרון‪ ,‬בה"מ‪ ,‬ח"ו‪ ,88 ,‬סי' ל"ב)‪ :‬מי הניד לו‪ ,‬אסנת אשתו‪ ,‬שמשעה‬ ‫שירד ‪xap‬‏ ‪ ?ypa‬למצרים היתה משמשת אותו‪ ,‬וכיון שראתה אותו חולה‪ ,‬מיד שלחה ואמרה‬

‫ליוסף (ועיין ב"ר‪ ,‬הות"א‪ ,2421 ,‬וש'נ)‪.‬‬ ‫‪ 9‬מאמר זה ‪DNP‬‏ כאן‪, :‬סדר אליה רבה‪ ,‬ילמדנו"‪ ,‬אולם לא נמצא בפדא"ר שלפנינו‪.‬‬ ‫כעין זה ישנו באג'ב‪ ,‬פ"ה‪ ,‬ב' (הו"ב‪ ,‬צד ‪ ,)21‬אבל בשינויים רבים‪ ,‬ובכן עוד הפעם קשה להחליט‬ ‫שבעל ילת"ת מכוון לאג'ב בזמן שמזכיר סדא"ר‪ ,‬כמו שחשב פוזנאנסקי (עיין למעלה‪ ,‬הע' ‪.)084‬‬ ‫המאמר שלפנינו גם שונה מזה שבת"ה‪ ,‬ויחי ו'"‪ :‬א"ר יהודה בר שלום וכי לא היה מכירן‪ ,‬והלא‬ ‫בכל ‪ya‬‏ ‪ mo‬יושבין ועוסקין בתורה לפניו‪ ,‬ועכשיו הוא אומר מי אלה‪ ,‬לאחר ששמשו אותו י"ז‬

Winds, ‎‫ו ופ‬ AS READ AND PREACHED IN THE OLD SYNAGOGUE

/ /

/

4 ‫א‬

=

‫‏‬ ‫ה‬ g ‫ח‬e ‫ח‬7 V " ee © 7 & 0

THE BIBLE AS READ AND PREACHED IN THE OLD SYNAGOGUE A STUDY IN THE CYCLES OF THE READINGS FROM TORAH AND PROPHETS, AS WELL AS FROM PSALMS, AND IN THE STRUCTURE OF THE MIDRASHIC HOMILIES.

BY

JACOB

MANN,

M.A,., D. Lirr. (London)

Professor of Talmud and Jewish History, Hebrew Union College, Cincinnati

VOLUME The Palestinian Triennial Cycle: WITH

I Genesis and Exodus

A HEBREW SECTION CONTAINING MANUSCRIPT MATERIAL OF MIDRASHIM TO THESE BOOKS

KTAV

PUBLISHING NEW YORK ‎‫ו‬

HOUSE,

Inc.

‫החקקאה טכר‬ ‫וו‬

‫טע‬

‫מדרשים‬

‫לבראשית‬

‫ושמות מכתבי‪-‬דיד‬

‫הגניזה‪.‬‬

‫‏‪ on‬מדרש חדש על התורה‪ :‬לבראשית ‪wom‬‏ (והנשאר‬ ‫‏‪ota meal‬‬

‫‪ .11‬כל מאמרי ילמדנו הנמצאים בי‪,‬לקוט תלמוד תורה"‬ ‫לבראשית‪.‬‬

‫בו‬

‫‪/‬‬

‫מ‬

‫‪₪‬‬

‫הי‬ ‫‪₪ :‬‬ ‫ווג‬

‫‪a‬‏ ‪/‬‬ ‫ו‬

‫לו אי‬

‫‪2‬‬

‫‪spaP‬‏ ‪,tyn‬‬

‫ו‬

‫‪0‬‬ ‫ורא =‬

‫‪1‬‏‬

‫ב‬

‫\‬

‫‪,)%‬‬

‫צ‬

‫‪ya‬‏‬ ‫=‬

‫‪od‬‬

‫‪/‬‬

‫=‬

‫>י‪.‬‬

‫‪₪‬‬

‫‪/‬‬

‫הקיר מה‬

‫בחלק זה יוצא לאור חומר חדש מספרות המדרשים לבראשית ושמות‪ ,‬שקבצתי‬ ‫לרגלי מחקרי בחבור זה על אודות הדרשות והאגדות המיוסדות על קריאות התורה‬ ‫וההפטרות כפי המחזור של שלש ‪wo‬‏ שהיה רגיל בארץ ישראל‪.‬‬

‫בחלק העברי‪,‬‬

‫שיופיע בסוף כרך ב'‪ ,‬ינתן חומר כזה לויקרא‪ ,‬במדבר‪ ,‬ודברים‪ ,‬וגם נוסחאות של‬ ‫פסיקתות חדשות‪ .‬עשירות ספרות המדרשים בימים הקדמונים מתגלה ביחוד מקטעי‬ ‫הגניזה שלפנינו ומאלה שנתפרסמו על ידי אחרים ווערטהיימער‪ ,‬גינצברג וכו')‪.‬‬ ‫בח"ב הנ"ל ‪rew‬‏ ‪ SA‬קטעים ממדרשים המיוסדים על המחזור השנתי של ‪aabi‬‏‬ ‫שנתקבל משך תקופת הגאונים בשאר תפוצות הגולה‪ ,‬אבל הם מעטים בערך לאלה‬ ‫הראשונים‪ ,‬מפני שבא"י גדלה והתפתחה דרשנות האגדה במדה מרובה‪ ,‬כידוע‪.‬‬ ‫החומר ערוך פה על פי הפדרים של מנהג א"י‪ ,‬מפני שרק על ידיהם ניכרת‬ ‫תכניתן של הדרשות והאגדות‪ ,‬כמו שהראיתי בגוף החבור‪ .‬כבר התאונן תיאודור‬ ‫בצדק‬

‫(מונאטסשריפט‪,‬‬

‫ל"ד‪ ,‬צד ‪ )134‬על שבאבער לא הוציא לאור את הנוסח‬

‫החדש של מדרש תנחומא (שכינהו ‪dno‬‏ ‪,‬הקדום ‪mwC‬‏ באופן כזה ע"פ הסדרים‪.‬‬ ‫ובאמת רוב המדרשים על התורה דורשים פרסום כזה‪ ,‬והחלוקה הקבועה כפי‬ ‫המחזור השנתי רק מטעה את הקורא‪.‬‬ ‫אין מן הצורך להעיר פה ביחוד על חשיבות החומר החדש הניתן להלן‪ ,‬כי‬ ‫זה נעשה לפני כל ‪poy‬‏ וקטע שבחלק ]‪ ,‬וכן לפני החלקים ‪ .111-]1‬בהערות‬ ‫השתדלתי לפרש את התוכן כפי הדרוש להבנתו‪ ,‬וגם להתחקות על תכנית האגדות‬ ‫בצירוף ‪yo‬‏ מה שנאמר למעלה ‪aA‬‏ החבור‪ .‬אולם במראיימקומות קצרתי וסמכתי‬ ‫הרבה על ‪,‬וש'נ" (=ושם נסמן)‪ ,‬כדי שלא להכביד על הקורא בציונייבקיאות גרידא‪,‬‬ ‫‏‪ on‬כדי שלא להופיף עוד ‪yna‬‏ על כמות הספר‪.‬‬ ‫בציטטים‬

‫מתנ"ך השתמשתי‬

‫בר'‪-‬בראשית‬ ‫שמ'=שמות‬ ‫ו"=ויקרא‬ ‫במ'‪-‬במדבר‬ ‫דב'=דברים‬ ‫יה'=יהושע‬ ‫שו'=שופטים‬ ‫ש'א‪=-‬שמואל א'‬ ‫ש'ב=שמואל ב'‬

‫בקיצורים אלהו‬

‫מ"א=מלכים א" | מי"‪-‬מיכה‬ ‫‪’eno‬‏‬ ‫מ"ב=מלכים ‪'2‬‬ ‫חב'‪-‬חבקוק‬ ‫יש'=ישעיה‬ ‫צפ'‪-‬צפניה‬ ‫יר'=ירמיה‬ ‫זכ'=זכריה‬ ‫יח'‪-‬יחזקאל‬ ‫מלא'‪-‬מלאכי‬ ‫הו'=הושע‬ ‫תה'=תהלים‬ ‫יו'=יואל‬ ‫מש'=משלי‬ ‫עמ'=עמוס‬ ‫א"‪-‬איוב‬ ‫עו'=עובדיה‬

‫אין קיצורים בציטטים מיונה‪ ,‬חגי ‪,‬רות‪ ,‬ואיכה‪.‬‬ ‫}‬

‫שה"ש=שיר השירים‬ ‫קה'‪-‬קהלת‬ ‫אס'‪-‬אסתר‬ ‫דנ'‪-‬דניאל‬ ‫עז'=עזרא‬ ‫נחמ'‪-‬נחמיה‬ ‫דה"א=דברי ‪TDD‬‏ א'‬ ‫דה"ב=דברי הימים ב'‪.‬‬

‫תוכן הענינים‬ ‫‏‪ I‬קטעי מדרשים‬

‫לבראשית ‪waM‬‏ מכתבי"יד הגניזה‪:‬‬

‫א‪ | .‬נופח ארוך של התחלת מדרש תנחומא לבראשית‬ ‫‪TE‬‬ ‫‪yeMO‬‬ ‫‪seiM‬‬ ‫‪,eRe‬‏ ‪M CA‬‬ ‫ב‬ ‫בד‬ ‫‏‪a‬‬

‫בו‬

‫‏‪or‬‬

‫עמוד‬

‫‪ eM‬ז‪-‬לא‬

‫התחלת נוסח ‪naw‬‏ המכונה ‪,‬מדרש התורה לר' תנחומה"‬ ‫(לסדר‪ .‬אי ‪.ene‬‏‬

‫לב‪-‬לר‬

‫ו‬ ‫ר טל התרה‬ ‫וג סה תה טל ‪retam‬‏‬

‫‪weap) .‬‬

‫ל‬

‫מופה‪.‬של‪ .‬מדרש‪.‬לבראשית‪ .‬אולי לכל ‪NIMOC‬‏ ‪oo‬‬

‫ה‪-.‬ז‪ .‬קטעים של מדרש על התורה ‪,‬זו היא שנאמרה ברוח הקודש'‪.‬‬

‫ח‪poy | .‬‏ מנופח הארוך של מדרש תנחומא (לפדר כ')‪...... .‬‬ ‫‪e‬‬ ‫‪eS E‬‬ ‫‪sare‬‏ ‪eer‬‬ ‫קט‬ ‫טום‬ ‫ישל דרש‬ ‫וש |סואוה‪:‬‬

‫מחמרי מררשי בתוך קרובה של ‪TY‬‏ ‪eo seo DN( )EDIT‬‬ ‫‏‪ee‬‬ ‫י"א‪ .‬חלק של מדרש על התורה ‪,‬זו היא שנאמרה ברוח הקודש'"‬ ‫‪6‬‬ ‫ו‬ ‫לב קסע ממדרש‪.‬לשמות ‪,‬עלפהר‪D'TC .‬‏ ‪ sae( eae sn‬לה ‪0‬‬ ‫י"נ‪| .‬דרשה שלמה ממדרש ילמדנו (לסדר נ') ‪ai‬‏ ‪eee‬‬ ‫‏‪ eae‬קפעים‬

‫ט"ו‪.‬‬ ‫ט"ז‪.‬‬ ‫‏‪at‬‬ ‫‏”‪nm‬‬

‫‏‪ Dae‬לטרק‬

‫ו‬

‫‪raP‬‬

‫צז‪-‬קג‬

‫‪. .‬קד‪-‬קיא‬

‫קיב‪-‬קיח‬

‫|קטע מנוסח הארוך של מדרש תנחומא (לסדר ‪)aa‬‏ והלאה)‪.‬‬ ‫|נוסח חדש של מדרש תנחומא (לסדר פ"ב וס"די)‪ ... . . . .‬קיט‪-‬קכה‬ ‫קטעים ממדרש על התורה (לסדר ס"ו‪-‬פ"חי) ‪eo‬‏ ‪ eoS‬קכו‪-‬קלד‬ ‫פירוש אגדתי על ההפטרה ועל המזמור לשבת וארא‪ .... .‬קלה‪-‬קמח‬

‫‪ ua‬שרדמ שדח לע ‪:‬הרותה תישארבל ‪‎‬תומשו ‪. .‬‬

‫קמט‪-‬רסט‬

‫וז ‪.‬לכ ירמאמ ונדמלי םיאצמנה ‪‎‬טוקלי‪,‬ב ‪.‬‬ ‫‪ eellaa‬ה לבר‪‎‬‬

‫רע‪-‬שמו‬

‫הקדמה‬

‫‪₪‬‬

‫ואלה ‏‪ OF‬ראשי תיבות כפי הא'ב‪ ,‬וגם קיצורים אחרים‪:‬‬

‫אג"ב=אגדת בראשית‪ ,‬הוצ' באבער‪.‬‬ ‫דרבי‬

‫אדר"נ=אבות‬

‫נתן‪,‬‬

‫הוצ'‬

‫שעכטער‪.‬‬

‫אהצ"ו‪-‬אהבת ציון וירושלים‪.‬‬ ‫או"מ=אוצר‬

‫מדרשים;‬

‫הוצ'‬

‫ווערטהיימער‪.‬‬

‫אי"ר‪-‬איכה רבתי‪.‬‬ ‫ב"מ=בתי מדרשות‪ ,‬הוצ' הנ"ל‪.‬‬ ‫בה"מ=בית המדרש‪ ,‬הוצ' יעלינעק‪.‬‬ ‫במ"ר=במדבר רבא‪.‬‬ ‫ב'ר=בראשית רבא‪.‬‬ ‫גז"ש‪-‬גנזי שעכטער‪.‬‬ ‫ד"ס‪-‬דקדוקי סופרים‪.‬‬ ‫ד'ר=דברים רבא‪.‬‬ ‫הו"ב=הוצ' באבער‪.‬‬ ‫הו"ה=הוצ' האראוויטץ של פפרי‪,‬‬ ‫במדבר)‪.‬‬ ‫הוה"ר=הוצ' האראוויטץ"רבין ‪)wb‬‏‬ ‫מפילתא)‪.‬‬

‫הות"א=הוצ' תיאודור"אלבעק של ב'ר)‪.‬‬ ‫וי"ר‪-‬ויקרא רבא‪.‬‬ ‫וש'נ‪-‬ושם נסמן‪.‬‬ ‫הע'=הערה‪.‬‬ ‫ילה"מ=ילקוט המכירי‪.‬‬ ‫יל"ש=ילקוט שמעני‪.‬‬

‫ילת"ת‪-‬ילקוט תלמוד תורה‪.‬‬ ‫ל"י=לשון יחיד‪.‬‬ ‫למ"א=לקוטים ממדרש אבכיר‪ ,‬הוצ'‬ ‫באבער‪.‬‬ ‫לק"ט=לקח טוב‪.‬‬ ‫ל'ר‪-‬לשון רבים‪.‬‬ ‫מ'‪-‬משנה‪.‬‬ ‫מ'א‪-‬מדרש אגדה‪ ,‬הוצ' הנ"ל‪.‬‬ ‫המספרים של העמודים בחלק העברי‬ ‫בסימנים הרגילים‪.‬‬

‫מא"ש‪-‬מאיר איש שלום‪.‬‬ ‫מה'ג=מדרש הגדול; א'=לבראשית‪ ,‬הוצ'‬ ‫שעכטער; ב'=לשמות‪ ,‬הוצ' האפפמאנן‬ ‫(עד פ' יתרו‪ ,‬והנשאר מכ"י בספריה‬

‫של הסמינריון בניריורק); ג'=לויקרא‪,‬‬ ‫הוצ' ראבינאוויץ; ד'=לבמדבר (מכ"י‬ ‫ה'=לדברים‬

‫(מכ"י‬

‫בספריה הנ"ל);‬ ‫בספריה הנ"ל)‪.‬‬ ‫מכדרשב"י=מכילתא דרבי שמעון בן יוחאי‬ ‫(הוצ' האפפמאנן)‪.‬‬ ‫מ"ת‪-‬מדרש תהלים‪ ,‬הוצ' באבער‪.‬‬ ‫סדא"ז‪-‬סדר אליהו זוטא‪ ,‬הוצ' מא"ש‪.‬‬ ‫סדא"ר‪-‬סדר אליהו רבא‪ ,‬הוצ' הנ"ל‪.‬‬

‫סה"ל‪-‬ספר הלקוטים‪ ,‬הוצ' גרינהוט‪.‬‬

‫ע'‪-‬ערך‪.‬‬ ‫ע"א=על אודות‪.‬‬ ‫עמ'=עמוד‪.‬‬ ‫פדר"א=פרקי דרבי אליעזר‪.‬‬ ‫פס'‪-‬פסוק‪.‬‬ ‫פסרר"כ‪-‬פסיקתא דרב כהנא‪ ,‬הוצ' באבער‪.‬‬ ‫פס'"ר‪=-‬פסיקתא רבתי‪ ,‬הוצ' מא"ש‪.‬‬

‫קה'ר‪-‬קהלת רבתי‪.‬‬ ‫ר'=רמז (בנוגע לילקוט שמעני)‪.‬‬ ‫שהש"ר=שיר השירים רבא‪.‬‬ ‫שו'=שורה‪.‬‬

‫שמ"ר=שמות רבא‪.‬‬ ‫שנ'=שנאמר‪.‬‬ ‫ת"ב=תנחומא‪ ,‬הוצ' באבער‪.‬‬

‫ת"ה‪-‬תנחומא הנדפס מכבר‪.‬‬ ‫תוס'‪-‬תוספתא‪.‬‬ ‫הם באותיות עבריות‪ ,‬ושל גוף הספר‬

‫‏‪ bp‬מדרשים לבראשית וש‬

‫בוו‬ ‫ככ‬

‫הור ור‬

‫א‪.‬‬

‫נוסח ארוך של התחלת מדרש תנחומא‬ ‫לבראשית ג(לסדר א" וב')‪.‬‬ ‫ברור הוא כעת שמדרשי תנחומא הנמצאים בידינו‪ ,‬היינו ת"ה ות"ב‪ ,‬הם רק‬ ‫מהדורות ועיבודים של מדרש קדמון שנתייחס להאמורא ובעל אגדה הגדול‪ ,‬ר'‬ ‫תנחומא בר אבא‪ ,‬מפני שהכיל הרבה מפתיחות ומאמרים שלו‪ .‬דעתו של באבער‬

‫שהנוסח שהוציא לאור ‪TN‬‏ ‪,‬מדרש תנחומא הקדום "‪MW‬‏ בודאי מופרכת ‪YNA‬‏‬ ‫לרגלי המהדורות השונות שנתגלו בין קטעי הגניזה (השוה התעודות בב"מ‪ ,‬בגז"ש א'‪,‬‬ ‫ואלה הבאות להלן‪ ,‬ועיין גם למעלה‪ ,‬צד ‪ ,75 ,53 ,92‬ופפ)‪| ,‬לפי דעת באכער ‪).gA‬‏‬ ‫‏‪ ,d. Pal. Amor.‬‏ ‪,‬ג"'ח ‪) 500‬האלהו היה אצמנב שרדמ‪ ,‬אמוחנת "ןומדק ‏)‪Ur-‬‬ ‫‏‪ (Tanchuma‬רשא ארומאה הזה ךירעה ‪,‬ומצעב ונייה לכל תואירק הרותה יפכ‬ ‫המחזור של ג' ‪wo‬‏ שהיה נהוג בא"י (שם‪ ,)905+ ,‬ואשר ‪wow‬‏ בתור בסיס ומקור‬ ‫לכל מדרשי אגדה על התורה‪ .‬לא רק מדרשי תנחומא הנ"ל מכילים חלקים ממדרש‬ ‫קדמון זה‪ ,‬אלא ‪NA‬‏ ב"ר ווי"ר וכדומה (שם‪ .)505 ,‬גם התחלות הדרשות בענני‬ ‫הלכה‪nms ,‬‏ ילמדנו רבינו‪ ,‬יש ‪>o‬‏ לר"ת בר אבא בעצמו ‪)vo‬‏ ‪ .)805‬לאידך‬ ‫גיסא החליט גינצברג ‪Dw‬‏ א'‪ 83 ,‬והלאה) שהיו שני מדרשים שונים‪ :‬תנחומא‬ ‫הקדמון וילמדנו הקדמון‪ ,‬ו‪,‬שנעלה מעל כל ספק שהילמדנו הקדמון לא השתמש‬ ‫בתנחומא" (שם‪ ,53 ,‬למעלה)‪.‬‬

‫והנה אין כונתי לטפל פה בשאלה זו‪ ,‬ומקומה מיועד‬

‫בכרך ג' של ספרנו‪ .‬ועל אודות ה‪,‬ילמדנו הקדמון"‪ ,‬שנינצברג חשב ‪won‬‏ בקטע‬ ‫הגניזה שפרסם‬

‫(שם‪yy ,)73-05 ,‬‏ למעלה‪ ,‬צד ‪ ,55-65‬ולהלן‪ ,‬עמ' ע"ד‪.‬‬

‫והנה מדרשי תנחומא הנ"ל אינם מתחילים כלל בדרשות ר' תנחומא כדי שיהיה‬ ‫אפשר להבין מדוע נתכנו בשם זה‪ .‬למשל פתיחתא שלו אינה נזכרת עד סדר ה'‬ ‫(אלה תולדות נח‪ ,‬ת'ב‪ ,‬נח ב'‪ ,‬ות"ה ב')‪ ,‬ואחרי הפסק ארוך ‪YT‬‏ הפעם בסדר‬

‫י"א (ויהי‬ ‫בראשית‬ ‫שמראים‬ ‫בפתיחות‬

‫בימי אמרפל‪ ,‬ח"ב‪ ,‬לך לך ז'‪ ,‬ות"ה ז')‪ .‬שמו נזכר בפעם הראשונה בת"ב‪,‬‬ ‫י'‪ ,‬אבל רק באמצע הענין‪ .‬לפיכך חשיבות מיוחדת לקטעים הניתנים פה‬ ‫שהיה מדרש ארוך אשר התחיל תיכף ומיד בסדר א' (בראשית ברא)‬ ‫של ר' תנחומא (כנראה ד' במפפר‪ ,‬עיין הע' ‪ .)5‬חוץ מפתיחות אלה‬ ‫ז‬

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ey.‫‏‬

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7

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a3 os‫‏‬

5//

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3

‫"ישה‬ ‫ו‬. ‫את‬ ‫‏‬eey

Rr ce /

"

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2

4

>‫ה‬

>

₪

₪

43 ‫בו‬

io‫‏‬

₪

-

/

vr

7

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\|

‫ו‬

‫נוסח ארוך של מדרש תנחומא‬

‫ט‬

‫דומה לתכנית ב"ר‪ .‬בקטעים לסדר ב' ישה לפעמים גם הכפלת דברים (השוה‬ ‫הע' ‪zoc‬‏ לרגלי אותה ההשתדלות להציע את החומר האגדתי בשלמות‪ .‬לאידך‬ ‫גיסא בת"ב ובת"ה (כמו גם במדרשים אחרים על התורה) ‪xu‬‏ מכירים תכנית של‬ ‫דרשה מצומצמת לכל סדר; נכנסו התחלות כמו דרשות הפותחות ב‪,‬ילמדנו רבינו"‪,‬‬ ‫גם נבחרו פתיחות אחדות ולא כולן‪ ,‬ובסוף ‪AMA‬‏ חתימה ידועה (‪)oitarorep‬‏‬ ‫ובכן מן ההכרח נעשו עיבודים וקיצורים בחומר המלא שבמדרש תנחומא העקרי‪.‬‬ ‫ישוה נא הקורא את החתימה של הדרשה לפדר א' ‪ana‬‏ בר' ‪”xy‬‏ למה שנמצא‬ ‫‪ yP‬הע' ‪DNA (32‬‏ ‪ wop‬ממעשה הקיצור‪.‬‬ ‫לפנינו (להלן‪yo‘ ,‬‏‬

‫‏‪ ps mm‬טילחהל םיעטקבש ןנד ונשי שרדמ אמוחנת "םודקה‪ ,‬‏)‪: mo‬םירוקש‬ ‫‏‪ .(Ur-Tanchuma‬ןונגסה הפ אוה ולוכ ‪,‬ק"הלב וארנ תובקע םוגרתה לש המכ‬ ‫ענינים מארמית לעברית‪ ,‬ואף מלים יוניות ורומיות מתורגמות לשפת עבר (השוה‬ ‫‏‪ .)78 ,45 ,03 ,55 "YT‬העובדא האחרונה הוא ביחוד סימן של ‪roy‬‏ מאוחר מתקופת‬ ‫ביזנטיה בא"י‪ ,‬היינו בתקופת אסלאם בעת שלא היו רגילים עוד במבטאים לועזים‬

‫כאלה‪ .‬גם הרמזים לראשי תיבות וסופי תיבות בפסוקים וכדומה (להלן‪ ,‬עמ' ל"א)‬ ‫בודאי אינם נובעים ממדרש תנחומא המקורי (השוה כעין רמזים אלה במאמר‬ ‫המאוחר בהתחלת תנחומא‪ ,‬כ"י די ראססי‪ ,‬שפרסם באבער במבוא לת"ב‪ ,‬צד‬ ‫‪ 9‬עכ"ז ברור הוא שהמסדר של מדרשנו השתמש במדרש תנחומא קדמון שהיה‬ ‫יותר‪ .‬שלם ומלא משאר המהדורות‪ ,‬כעין ת"ב ות"ה‪ ,‬והכיל חומר רב שנובע מר'‬ ‫תנחומא בר אבא‪NO .‬‏ כמה מהאגדות שנמצאו בב"ר נשנו גם פה‪ ,‬אבל ‪yT‬‏ הפעם‬ ‫בסדור ‪SNA‬‏ ובשינויים (ועיין בהערות)‪ ,‬ובכן הענינים הוצעו באופן ‪NNI‬‏ במקור‬ ‫‏‪ bw‬מענין שקצת מן החומר דומה ‪dnom‬‏ שבאדר"נ‪ ,‬נוסחא ב' (עיין הע' ‪501‬‬ ‫והלאה)‪ ,‬ששעכטער לא היה יכול למצוא ‪,aob‬‏ הדוגמאות (שמצטט) דוגמא מסכמת"‬ ‫לו (עיין שם‪ ,‬צד ‪ 32‬הערות לנו"ב‪ .,‬כ')‪,‬‬

‫חלק ‏‪ now‬הארוך של מדרש תנחומא דנן נמצא ‪yo‬‏ להלן בקטע ח' ‘‪yo‬‏‬ ‫ס"ט‪-‬ע"א) לסדר כ' (ואברהם זקן); הפתיחתא על ברכי נפשי ‘‪mI‬‏ ק'נ‪ ,‬א')‬ ‫שנמצאת בת"ה‪ ,‬חיי שרה ג'‪ ,‬בלי ‪wo‬‏ אומרה‪ ,‬נזכרת בקטע זה בשם ר' תנחומא‪.‬‬ ‫גם הפסקא הארוכה בקטע ט'"ו (להלן‪ ,‬עמ' קי"ב‪-‬קי"ח) שייכת לנוסח הארוך הזה‪.‬‬ ‫כמה פרקים בשמ"ר (מפל"ט וכו') כנראה נובעים גם כן ממנו (עיין למעלה‪ ,‬צר‬ ‫ובודאי ‪yT‬‏ כמה ענינים אחרים שקועים במדרשים ‪YNO‬‏ שיש לעמוד‬ ‫‪6‬‬ ‫עליהם אחרי ‪nnew‬‏ וההשואה ‪yy‬‏ להלן בכרך ג' בסיכום הדברים)‪.‬‬

‫ח‬

‫קטעי‬

‫מדרשים‬

‫הוא נזכר כמה פעמים בקטעים‪.‬‬

‫מכתבי‪-‬יד‬

‫הגניזה‬

‫ובכן אנו מיחפים אותם בתור ‪,‬נוסח ארוך של‬

‫מדרש תנחומא" (ועיין עוד להלן)‬

‫חלק מהקטעים נתפרסמו ע"י מרמורשטיין (דביר‪ ,‬ספר א'‪ )911-731 ,‬תחת‬ ‫‏‪, own‬מדרש אבכיר"‪ ,‬אולם ‪sp‬‏ בפיס כלל לזהות ‪ra‬‏ יש לו לכאורה ב' ראיות‬ ‫(שם‪ ,)411 ,‬אבל השניה נופלת מאליה מפני שהיא נוגעת לקטע ד' שלו (שם‪-731 ,‬‬

‫‪ ,)9‬זה אין לו ‪wo‬‏ שייכות למדרש דנן ‪)sw‬‏ שהעיר כבר בצדק י‪ .‬נ‪ .‬אפשטיין‪,‬‬ ‫שם‪ ,731 ,‬הע' ‪ .)6‬נשארת רק ראיה אחת על אודות הויכוח בין אדרינוס וריב"ח‬ ‫‏‪ py‬להלן‪ ,‬הע' ‪ ,)64‬שבעל יל"ש ‪paw‬‏ באופן מקוטע ממדרש אבכיר‪ .‬אולם‬ ‫כנראה מעשה זה היה נמצא שם בפ' כי תשא‪ ,‬לפסוק ‪,‬כי לא יראני האדם וחי"‬ ‫(שמ' ל"ג‪ ,‬כ')‪ ,‬ובכן גם ‪syS‬‏ יל"ש מביאו בקשר ‪ya‬‏ פסוק זה‪ ,‬ולא בתחלת בראשית‬ ‫כאשר הוא במדרש שלפינו‪ .‬‏ ביל"ש לא נזכר כלל המעשה הבא פה אח"כ על‬ ‫)=‬ ‫אודות דרישת אדרינוס‪ ,‬כשמלך על אדום‪ ,‬להעשות ‪seim‬‏ ‪ )enei‬עט" כ‬

‫בודאי מפני שלא היה נמצא גם במדרש אבכיר לפ' כי תשא‪eg .‬‏ ברור הוא‬ ‫שמדרשנו לא היה לפני עיני בעל יל"ש אף שהשתמש במדרש אבכיר‪niy .‬‏ מזה‪,‬‬ ‫אף אם פרט א' נמצא בזה האחרון שדומה למה שישנו בקטעים דנן‪ ,‬אין מן הראוי‬ ‫לזהות תיכף ומיד את שניהם בלי ראיות מכריחות אחרות‪ ,‬כי כידוע הרבה מן‬ ‫החומר האגדתי נשנה ונכפל בכמה מדרשים שונים‪ .‬וע"א מדרש אבכיר עיין להלן‪,‬‬ ‫עמ' מ'ז‪-‬מ"ט‪.‬‬ ‫כמנהגו הידוע‪ ,‬מרמורשטיין העתיק את הקטעים ב‪,‬חפרות "‪NPM‬‏ וכמה פעטים‬ ‫עשה ‪oow‬‏ נוסח ‪niw‬‏ משלו‪ .‬לא חש לאורך השורות‪ ,‬ולא לראשיהן וסופיהן‬ ‫האמתיים‪ .‬לא הרגיש שקטע ב' ‪wdr‬‏ (שם‪62C ,‬‏ שייך לאמצע ‪poy‬‏ א' שלו ‪mw‬‏‬ ‫‪Da poW .niN‬‬ ‫בין ע"ב‪ .‬וע"ג שלה בצר פטג‪ .,‬למעלה‪nem .:‬‏ ‪yG sab‬‬

‫שם‪ (311 ,‬שכ"י אדלר ‪)puy 2963‬‏ א' שלו) הוא של ו' עמודים‪ ,‬ובאמת ‪wo‬‏ שם‬ ‫ח' עמודים (היינו ד' דפים‪ ,‬להלן ‘‪yo‬‏ "א)‪ .‬הוא מודיע שבכ"י זה‪,aob :‬‏ עמוד‬ ‫ועמוד ישנם (‪ )1‬י"ז‪" ,‬ח או י"ט שורות"‪ ,‬והקורא יראה שכ"י זה‪ ,‬כמו כ"י ‪( 7633‬קטע‬

‫ב' שלו) שהוא ‪nop‬‏ ממנו‪ ,‬מכיל רק ‪”mn‬‏ שורות בכל עמוד‪ .‬לכ"י ‪)puy 836‬‏ ג' שלו)‬ ‫שייכים עוד ב' ‪IDO‬‏ "‪( 8852 waD‬עיין להלן‪ ,‬עמ' כ') שמרמורשטיין לא השתמש‬

‫בהם‪ .‬מחברת זו‪ ,‬שהיא ‪nop‬‏ של מדרשנו לסדר ב'‪ ,‬ג'כ מכילה י"ח שורות לכל‬ ‫עמוד‪ ,‬חוץ מן האחרון (דף ח'‪ ,‬ע"ב‪ ,‬להלן‪ ,‬עמ' ל'"א) שישנן בו י"ט‪niy .‬‏ מכתבי"יד‬ ‫אדלר אלו‪ ,‬מצאתי דף אחד שבקבוצת הגניזה ‪.S-.T‬‏ שהוא ‪nop‬‏ ממדרשנו ומקביל‬ ‫במקצתו להתחלת הקטע בכ"י אדלר ‪( 2963‬להלן‪yp‘ ,‬‏ "‪"-‬א)‪.‬‬ ‫הפסקא לסדר א' ‪DINA‬‏ בבירור‪nip ,‬‏ מפתיחות ר' תנחומא ומאמריו האחרים‬ ‫שהזכרנו למעלה (עמ' ז'‪-‬ח')‪www ,‬‏ לפנינו נוסח חדש וארוך של התחלת מדרש‬

‫תנחומא‪ .‬חלק מאותו החומר נמצא גם בת"ב לסדר זה‪ ,‬אבל באופן שונה‪ .‬כמה‬ ‫נאה והגיוני הוא סדור האגדות פה בהשואה להערבוביא בת'ב‪ ,‬והוא גם תשובה‬ ‫שלמה לדעתו הנ"ל של באבער שהנוסח שלו הוא ‪,‬מדרש תנחומא הקדום והישן"‪.‬‬

‫מדרשנו היה מלא וגדוש‪ ,‬והכיל באופן מקיף את רוב האגדות לכל סדר וסדר‪,‬‬ ‫ולא רק לפסוקים הראשונים שלהם אלא אף לכמה מהבאים אחריהם‪ ,‬ובזה הוא‬

‫יא‬

‫נוסח ארוך של מדרש תנחומא‬

‫(עמוד ב')‬ ‫[כשביקש הקב"ה לברוא את העולם נתעטף!‬ ‫באורה‪[ 9.‬אמ' לו‪ :‬למה אמרת לי בלחישה‪ .‬אמ' לו]‪:‬‬ ‫כשם שקבלתניזה בלחישה‪ ,‬כך מוסרתיה לך בלחישה)‪.‬‬ ‫אמ' לו ר' תנחומא‪ :‬כבר שמעותי] את ר' יוצחק דורשהו‬ ‫‪ 5‬ברבים‪ .‬ומאימתי נתגדל הקב"ה [בגזדונלה יתירה)‪,‬‬ ‫משברא שמים וארץ‪ ,‬ובזכות מה ברא עולמוו)‪,‬‬ ‫בזכות התורה‪ :9 ,‬הה"ד ואשים דברי בפיך ובוצל]‬ ‫ידי כסיתיך לנטוע שמים וליסוד ארץ ולאמר‬ ‫לציון עמי אתה (יש' נ'א‪ ,‬ט')‪ .‬‏ ועוד דרש ר' יצחק‪:‬ג‬ ‫‪ 0‬צריך לכתוב את התורה אלא ‪oy‬‏ החדש הזה לכם (שמ' י"ב‪ ,‬ב')‪,‬‬

‫לא הניה‬

‫ולמה כתב מבראשית‪ ,‬אלא כח מעשיו הניד לעמו ‘‪mo‬‏ קי"א‪ ,‬ו')‪,‬‬ ‫כדי להודיע לישראל כוחו ומעשיו‪ ,‬ויהיו יודעין‬

‫היאך נברא העולם‪ .‬אמ' ר' שמעון?י דבר היה‬ ‫הקב"ה מוציא‪ 31,‬מיד הוא נעשה‪ ,‬הה"ד בדבר‬

‫י'י שמים‬

‫‪wo‬‏ ל"ג‪ ,‬ו")‬

‫(כאן סוף העמוד‪ ,‬וההמשך נמצא בדף ב'‪ ,‬ע"א‪ ,‬שו' סג‪ ,‬של הקטע הניתן‬ ‫להל‪6‬‬ ‫‪2‬‬

‫ְד' דפים של נייר‬ ‫ואחריו דף א'‪-‬ג'‪.‬‬ ‫בסימן ‪ .7633‬באופן‬ ‫א' כאן (דף ד' כפי‬ ‫מאוד‪ .‬אולם אפשר‬

‫בכ"י אדלר‪ ,‬סימן ‪ ,2963‬אשר סדורם הנכון הוא‪ :‬דף ד'‪,‬‬ ‫באמצע ששייכים ב' דפים של ניר באותה כתיבה‬ ‫כזה ישנה לפנינו מחברת (‪)eriuq‬‏ של ו' דפים‪mm .‬‏ ‪TA‬‬ ‫הכריכה "‪AD‬‏ ‪ (2963‬קרוע הרבה‪ ,‬ומה שנשאר ממנו מטושטש‬ ‫הוא להציל ‪oow‬‏ שורות אחדות בעמוד ב' מפני שהן מקבילות‬ ‫וש'נ)‪.‬‬ ‫התורה"‪ ,‬אבל הנוסח פה בלתי‬ ‫שלום (למעלה‪ ,‬הע' ‪ ,)1‬ואולם‬ ‫שנזכר עוד בת'ב‪, :‬ד"א בזכות‬

‫‪ 9‬עיין ת"ב‪ ,‬בר' י'‪ ,‬וש'נ; וב"ר‪ ,‬פ"ג‪ ,‬ד' (הות"א‪,91-09 ,‬‬ ‫‪ 01‬בת"ב ‪NI‬‏ קודם ‪,‬בזכות ישראל" ואח"כ ‪,‬ד'א בזכות‬ ‫ספק הוא מקורי‪ ,‬כי הטעם הראשון הוא זה של ר' יהודה בר‬ ‫הדרשה פה היא שנברא העולם בזכות התורה ולא יותר (ומה‬ ‫ציון" וכו' גם הוא נוסף)‪.‬‬ ‫גג ת"ב‪ ,‬בר' י"א‪ ,‬וש'נ‪ ,‬ועיין נוסח המאמר מתנחומא בילה"מ‪ ,‬תה' קי"א‪ ,‬סי" ז'‪ ,‬שהוא יותר‬ ‫קרוב למה שלפננו‪.‬‬ ‫‪ 2‬היינו‪ :‬ר' שטעון ‪ay‬‏ לקיש‪.‬‬ ‫‪ 3‬מפני שחסר פה המבטא הנשמי "‪,Dy‬‏ לא היה צורך להשתמש במלת ‪,‬כביכול* כמו‬ ‫שהוא בת"ב ובילה"מ‪.‬‬

‫קטעי‬

‫מדרשים‬

‫מכתבי‪-‬ייד‬

‫הגניזה‬

‫ודף אחד של נייר ב‪xoB 6-‬‏ ‪ ,1.-5.‬סימן ‪ ,101‬קרוע מלמעלה‪].‬‬

‫[לסדר א'‪ :‬בראשית א'‪ ,‬א'‪.‬ז‬ ‫(עמוד א')‬

‫‏‪ moray‬ישראל נברא העולם‪ :,‬מקדם ברא אלהים]‬ ‫‏‪ px‬כתי" כאן‪ ,‬ומתחלה ‪rp‬‏ כתי' כאן‪ ,‬אלא] בראשית‪,‬‬

‫‏‪ pri‬ראשית אל]א ישראל‪ ?,‬הה"וד]? קדש ישראל‬ ‫‪5‬‬

‫)‪ 5‬ראושית תבואתו‬ ‫אלהים‪ .‬זה ש'ה‪+‬‬ ‫גדלת מאד הוד והדר‬ ‫כך דרשו ר' אליעזר‬

‫בר‬

‫א‬

‫(יר' ב'‪ ,‬ג')‪TX .‬‏ בר אשית‬ ‫ברכי נפשי את "י יי אלהי‬ ‫לבשת (תה' ק"ד‪ ,‬א')‪ ,‬אמ' ר' תנחומ |א]‪5‬‬ ‫ור' יהושע‪ %,‬אמ' דוד לפני‬

‫הקב"ה‪ :‬ריב'ז העולם‪ ,‬גדול הייתה עד שלא‬

‫‪0‬‬

‫בראת עולמך‪ ,‬ונתגדלתה מאד משבראתה‬ ‫עולמך‪ *.‬הוד והדר לבשת (‪wo‬‏ ומאור ‪daw‬‏ ברא‬ ‫את השמים ופרשן כשמלה‪ ,‬והיו נמתחין והולכין‬ ‫עד שאמר ‪dno‬‏ די ועמדו‪ .‬ומנין שמאור‬ ‫לבושו בראן‪ ,‬הה"ד עוטה אור כשלמה נוטה‬ ‫שמים כיריעה (שם‪ ,‬ב')‪ ,‬ואומ' וימתחם כאוהל לשבת (יש' מ'‪ ,‬כ"ב)‪.‬‬

‫‪1‬‏ ‪ bya‬המאמר הזה הוא ר' יהודה בר שלום‪ ,‬ת"ב‪ ,‬בר' ג'‪ ,‬והשלמתי את החסר‬ ‫הנוסח שם‪ ,‬ועיין למעלה‪ ,‬צד ‪23-33‬‬

‫פה ע"פ‬

‫‪ 2‬בת"ב‪ :‬מהו בראשית‪ ,‬אלו ישראל שנקראו ראשית‪ ,‬שנא' קדש ישראל וגו'‪ ,‬אולם ‪nwon‬‏‬ ‫פה יותר מקורי‪ .‬השוה ב"ר‪ ,‬פ"א‪ ,‬א' (הות"א‪IRP :)2 ,‬‏ ראשית אלא תורה‪ ,‬ופפ"א‪ ,‬א' (שם‪,‬‬ ‫‪ :8‬ואין קודש אלא ישראל‪ptw ,‬‏ ישראל ליי‪.‬‬ ‫=הדא הוא דכתיב‪.‬‬ ‫=זה ‪TIR‬‏ שאמר הכתוב‪.‬‬ ‫‪₪=₪‬ש( ג' פתיחות של ר' תנחומא לסדר זה נזכרו בקטעים שלפנינו‪ :‬א' כאן‪ ,‬ב' להלן עמ' טיז‪,‬‬ ‫שו' ‪ ,51‬וג' שם‪ ,‬שו' ‪ .7‬פתיחה ד' נמצאת בב'ר‪ ,‬פ"א‪ ,‬ג' (הות"א‪ ,)5 ,‬ובה כנראה ‪nna‬‏ התחלת‬ ‫מדרש דנן‪ ,‬וכמו כן ת"ב שמקוצר בראשיתו (עיין למעלה בנוף הספר‪ ,‬צד ‪ .)84‬פתיחות אלו‬ ‫מיוסדות על ההפטרה מיש' מ"ד‪ ,‬כ"ד והלאה‪ ,‬כמו שהוכחתי שם‪ ,‬צד ‪.03-18‬‬ ‫‪ 6‬עיין ת"ב‪ ,‬בר' ט'‪ ,‬וש'נ‪ .‬ובהע' מ"ח העיר באבער לנכון שצריך להתחיל ‪vo‬‏ מאמר ‪niw‬‏‬ ‫‏‪ by‬פסוק זה‪na‘ ,‬‏ ק'ד‪ ,‬א'‪.‬‬ ‫‪= 7‬ריבון‪.‬‬ ‫‪ 8‬משובש בת"ה‪ ,‬חיי שרה ג'‪ :‬דרש ר' אלעזר (צ'ל‪ :‬אליעזר) גדול ‪men‬‏ עד שלא בראת‬ ‫עולמך‪ ,‬ומאימתי נתגדלת‪ ,‬משבראת עולמך‪ .‬אולם מאמר זה לא נמצא כלל להלן בקטע סיי‬ ‫ח' געמ' ע')‪.‬‬

‫נוסח‬

‫ארוך‬

‫של מדרש‬

‫=‬

‫תנחומא‬

‫היה הקב"ה מוווצניוא‪ ,‬מיד הוא נעשה‪ ,‬ה"ה בדבר ‪]PP‬‏‬ ‫‪[ 0‬שמיזם‪ 51‬נעשו ‪DIM‬‏ ‪ DY‬כל צבואם‪ ,‬דבר] היה אומר‬ ‫‏‪ TIAN‬כן‪ .‬ולמה בראופג בעשר' מאמרווות‪ ,‬זי [ליתן שכזר‬ ‫‏)‪ ops‬המקייזמין את העולם ‪)waN‬‏ בעשרה)‬ ‫ומאמרזות‪ :*,‬ולהיפןרע מון (הרשעים] המאובדין את הזעו‬ ‫הנעולם] שנברא בעמל וביגיעןה‪ ?9.‬אמ' ר' אחא דיבר] )‪791‬‬ ‫‪ 5‬הקב"ה לשמים שניבראו)‪ ,‬והינו נמתחין והולכין עד שאמר]‬ ‫‏)‪ ond‬די ועמדו‪ ,‬ואילוולי לא אמר די‪ ,‬היו הולוכין]‬ ‫נונןמתחים [עד שיחיו המתים‪ .‬ארבע‪ ?:‬רוחות ‪ALAW‬‏ בעולם‪,‬‬ ‫‏‪ WNT‬הן‪ :‬רוח מזרח‪( ,‬רוח דרופ]‪ ,‬רוח מערב‪ ,‬ורוח ‪)SE‬‏‬ ‫(דף ב'‪ ,‬ע"ב)‬ ‫[רוח מזרח]‪ ,‬משם האורה [יוצאת] לועולם‪ .‬רוח]‬ ‫א‪.‬ו‪.‬צר‪.‬ו‪.‬ת?? דרום‪ ,‬משם טללי ברכה נונשמי בר]כה‬ ‫[יוצאין לעוולם‪ .‬רוח מערב‪ ,‬אוצרות [חמה ווקרה‬ ‫נתונין בו‪ .‬רוח צפון‪ ,‬משם חושך יוצא ולענלום‪,‬‬ ‫‪on‬‬

‫ושם מדורן שלמזיקים ‪neS‬‏ ורוחות] ושלשידים‪,‬‬ ‫ומשם הנרעה יוצאת לעוולם‪ ,‬ה"ה ‪osep‬‏ תפתח‬

‫הרעה (יר' א'‪" ,‬ד)‪ .‬אמ' דוד‪RP :‬‏ לך ברכה אלא ‪)Ox‬‏ ‪nM‬‬ ‫יברכך יוי מציון (תה' קל"ד‪ 0.32, ,‬אמ' ר'‬

‫תנחומאי?‬

‫שןלא] כמדת‬

‫‪ 5‬עד כאן מקביל למה שנמצא בקטע ‪.S-.T‬‏ שניתן למעלה תחת סימן ‪.1‬‬ ‫‪ 6‬היינו‪ :‬העולם‪.‬‬ ‫‪ 39‬ברא‪ ,‬אלא ליפרע‬ ‫לג אבות ה)‪ ,‬א'‪ ,‬‏ בת"ב‪ ,‬בר' י"א‪ ,‬הנוסח משובש‪ :‬‏ וכתיב‬ ‫מן הרשעים )‪31‬‬ ‫‪ 8‬חלק זה של התשובה הוא כמו במשנה‪: ,‬ובת"ב‪ :‬שמקיימין את העולם שנברא בדבר ה'‪.‬‬ ‫‪ 91‬התחלת המלה הראשונה בשורה הבאה‪ ,‬וכן כמה פעמים להלן‪.‬‬ ‫‪ 02‬במשנה‪ :‬שמאבדין את העולם שנברא בעשרה מאמרות‪ .‬המשפט פה שהעולם נברא‬ ‫‪,‬בעמל וביניעה" מתנגד לאנדה המפורסמת של ר' ‪ynp‬‏ על ‪,‬בהבראם" (בר' ב'‪ ,‬ד')‪ ,‬בהא‬ ‫בראם‪ ,‬ש‪ ,‬לא ‪ayoS‬‏ וביגיעה ברא הקב"ה את עולמו" (עיין ב"ר‪ ,‬פי"ב‪ ,‬י'‪ ,‬הות"א‪ ,701+801 ,‬וש"נ)‪.‬‬

‫אולם השוה ב"ר‪ ,‬פ"י בסוף (הות"א‪ :)68 ,‬אלא להפרע ‪oy‬‏ הרשעים‪ ,‬שמאבדין את העולם שנברא‬ ‫בעמל וליתן שכר טוב לצדיקים שמקיימין את העולם שנברא בעמל ועיין בהערות תיאודור)‪.‬‬ ‫ואולי המובן ‪,ayoS‬‏ וביגיעה" פה הוא שהבריאה נעשתה בעשרה מאמרות אע"פ שדבור אחד‬ ‫היה די‪ .‬אמנם אפשר שישנה פה פלוגתא אנדתית ‪ap‬‏ רשב"ל ור' ‪yna‬‏ ולפי רשב"ל הבריאה‬ ‫נקראה‪ .,‬מלאכת"‪-‬‬

‫‪)a‬‏ ב‬

‫ב'‪-‬ג')‪,‬‬

‫‪ 12‬מכאן עד ‪,‬הרעה" (דף ב'‪ ,‬ע'ב‪ ,‬שו' ז) חסר‪;:‬בת"ב‪ ,‬בר' ‪kw‬‏ ועל אודות פסקא זו עיין‬ ‫בפדר"א‪ ,‬פ'נ‪ ,‬בשינויים‪ ,‬והשוה הערות הרד"ל‪.‬‬ ‫‪ 22‬הנקודות מורות שמלה זו היא ט"ס‪.‬‬

‫‪ 8‬ממאמר זה ‪,‬אמ' דוד" וכו' נעשתה בת"ב‪ ,‬בר' י"א‪,‬‬ ‫למעלה‪ ,‬צד ‪ (43‬וקצת מהנמצא ‪dnoy‬‏ בקטע דנן ניתן ‪vO‬‏‬ ‫‪ 4‬פה נשלבים בשם ר' תנחומא שני מאמרים קדטונים‪,‬‬ ‫ב"ר‪ ,‬פ"א‪ ,‬י"ב‪ ,‬הות"א‪ ,01-11 ,‬וש'נ)‪ .‬הא' נמצא גם‪ .‬בת"ב‪,‬‬

‫החתימה של הדרשה לסדר א' שעיין‬ ‫באופן אחר‪.‬‬ ‫א' של בן עזאי‪ ,‬וב' של רשב"י ‪)yP‬‏‬ ‫בר' ד' בפופו‪ :‬אמר בן ‪YTNC‬‏ בוא‬

‫יב‬

‫קטעי‬

‫מדרשים‬

‫‪DINA‬‏ ‪PV‬‬

‫הגניזה‬

‫למה שנמצא בקטע ‪ 5.1.‬הניתן למעלה‪ .‬ע"י הקבלה זו ברור שרף ד' בכ"‬ ‫אדלר פי' ‪nix ,2963‬‏ הראשון של המחברת שלפנינו‪ ,‬ועיין בהקדמה‪].‬‬ ‫(דף א'‪ ,‬ע"א‪-‬כ"י אדלר סי" ‪ ,2968‬דף ד'‪ ,‬ע"א; ו' שורות הראשונות‬ ‫‏‪ moon‬לגמרי‪).‬‬

‫‪SRE‬‬ ‫‪ae‬‬

‫‪ERNE‬‬ ‫‪‎‬ו ‪oe‬‬ ‫‪(NN‬‬ ‫‪7‬‬ ‫‪‎‬ה‬ ‫לס‬ ‫‪kG‬‬ ‫‪re‬‬ ‫‪:‬‬ ‫‪‎‬לש‪‎ WSs cate .‬ווק ‪PM‬‬ ‫‪.‬ינ‪.‬‬ ‫ו‪‎‬‬ ‫שו‪te ‎‬‬ ‫לוקו‬ ‫‪eA‬‬ ‫כ‪‎‬‬ ‫‪7 oia ealcp‬‬ ‫אל‪‎‬‬ ‫(ז' השורות האחרונות מקולקלות לגמרי; בפ"ה היו "ח שורות כמו בכל עמוד‬ ‫ועמוד של כ"י זה‪).‬‬

‫(דף א'‪ ,‬ע"ב; ו' השורות הראשונות חסרות לגמרי‪) .‬‬ ‫‪| 7‬לפני הקב"ה‪ .:‬ריב העולם‪,‬גהולהייתתן עד‬ ‫[שלא בראת עולזמך‪( ,‬ונתגדלתה מאד משבר]אתה‬ ‫[עולמך‪ .‬הוד והדר] לבשת‪( ,‬ומאור ‪iw‬‏ בר(א אות‬ ‫‪[ 0‬השמים ופרשן כשזלמה‪ ,‬והיןו נמתחין והולכין עד]‬ ‫(שאמר להם די ועמדוו ומנניןן שמ(אור לבושו בראןן‪,‬‬ ‫נה"ה עוטה אור כשול(מה נוטה שמים כיריעה‪DNO‘ ,‬‏‬ ‫ל‬ ‫כל‬ ‫‪5‬‬

‫‪8‬‬

‫[כשביקש הקב"ה] לברונא את העולם נתעטף באורה]‪.‬‬ ‫[אמ' לו‪ :‬למה אמרת לי בלחישה‪ .‬אמ' לו‪ :‬כשם שקבלתיה בלחישהו‪,‬‬ ‫[כך מסרתיה לך בלחישה‪xo‘ .‬‏ לו ר' תנחומא כבר שמעתי את]‬ ‫[ר' יצחק דורשה ברבים‪ .‬ומאימתי נזתגדל הקב"ה‬

‫(דף ב'‪ ,‬ע"א‪-‬כ"י אדלר‪ ,‬סי' ‪ ,2963‬דף א'‪ ,‬ע"א)‬ ‫ובגדולה‪ :+‬יתירה משובנרא שמזים וארץ‪ ,‬ובזכנות מזה‬ ‫(ברא עוולמו‪ ,‬בזכות התורה‪[ ,‬ה]'ה‪3+%‬‬

‫‪5‬‬

‫ואשים‬

‫דברני בפיך! ובצל ידי כסיתיך (לנוטוע (שמים (‪)dom‬‏‬ ‫ארץ ונלאומר לציון עמי אותזה‪)YT .‬‏ דרש ר' ‪?ynp‬‏‬ ‫לא היה ‪)yarp‬‏ לנכתוב אזת (התורה] אלא ‪oy‬‏ החדש |הזוה‬ ‫לכם‪ ,‬ולמה כתב מבראושית‪ ,‬אלא ‪>n‬‏ ‪ oye‬הגיד‬ ‫לעמו‪[ ,‬כדי) להודיע לישראל כוחו ומעשיו‪ ,‬ויהיו]‬

‫יודעין היאוך נברא] העולם‪ .‬אמ' ר' שמעון דבר‬ ‫‪ 4‬כאן התחיל מרמורשטיין את העתקתו ב‪,‬דביר"‪DD ,‬‏ א'‪ 911 ,‬והלאה‪ ,‬והמשכיל יבין!‬ ‫‪ 3‬בהדא הוא (דכתיב)‪.‬‬

‫נוסח‬

‫ארוך‬

‫של מדרש‬

‫תנחומא‬

‫‪01‬‬

‫‪ 5‬בבריאת שמים וארץ‪ .‬בית שמאי‪ ?9‬א[ומ']‪ :‬השמים‬ ‫נבר(או] תחלה‪ ,‬משל למלך שעשה לו כסא ואחר כך‬ ‫הרגלים‪)wd ?9‬‏ המלך זה מלך מלכי המלכים הקב"ה‪,‬‬ ‫[השמזים כסאי והארץ הדום רגלי (יש' פ"ו‪ ,‬א')‪ram .‬‏ הלל אומ'‪:‬‬ ‫(דף ג'‪ ,‬ע"ב)‬ ‫הארץ נבראת תחלה‪ ,‬משל למלך ‪wam‬‏ פלטין‪ ,‬משבנה]‬ ‫תחתית בנה את העליה‪ ,‬ה"ה ביוןם עשות יי אלהים]‬ ‫אנרץ ושמיזם בר' ב'‪ ,‬ד')‪ .‬אמ' ר' יהודה בר' אלעאי‪ :‬המקרא‬ ‫הזה מסייע לבית הלל‪ ,‬לפנים הארץ יסדת ומ‬ ‫‪5‬‬

‫‪0‬‬

‫ומעשה ידיך שמים (תה' ק"ב‪ ,‬כ"ו)‪ .‬אמ' [ר'] חנין‪ :‬ממקום שה‬

‫שהמקרא מסייע לבית שמאי‪nwo ,‬‏ ‪ am‬הלל מפלקין אותו‪,‬‬ ‫והארץ היתה גר' א‪ ,‬ב')‪ ,‬כבר היתה‪ .‬ר' יוחנן משום חכמים‬ ‫אומרים אומ'‪ :‬לבריאה שמים קדמו‪ ,‬ולשיכלול ה‬ ‫תנחומא אני מצאתי טעם‪:‬‬ ‫הארץ קדמה‪NO‘ .‬‏‬ ‫לבריאה שמים קדטו‪ ,‬היה "בר אשית ‪SIL‬‏ אלהים‪,‬‬ ‫ולשיכלול הארץ קדמה‪ ,‬ה"ה ביום עשות שי אלהים‬ ‫ארץ ושמים‪)NID .‬‏ ר' שמעון בן יוחאי‪ :‬תמה אני‬ ‫היאך נחלקו [אבוות העו' (בדבר] זה‪ ,‬שלא נבראו אלא‬

‫בבת אחת‪ ,‬ה"ה קורא אָנִי אַלִיהַם יעמדו יחדוג‪( 3‬יש' מ"ח‪" ,‬ג)‪ ,‬וכן הוא אומר‬ ‫‪ 5‬אף [ידי יסודה ‪NIP‬‏ וימיני טפחה שמים (‪)YD‬‏ אמ' ר'‬ ‫אליעזר בירבי שמעון‪NO :‬‏ כדעת שאמ' |אבהן‪ ,‬למה‬ ‫פעמים שהוא מקדים ארץ לשמים ושמים לארץ‪,‬‬

‫אלא מלמד ששניהם שקולים זה בזה‪ .‬בכל מקום‬ ‫(דף ד'‪ ,‬ע"א)‬ ‫‏)‪ sn‬ששוקולין?‪( 3‬אברזהנם ויצחוק ליעקב‪ ,‬ובמקום‬ ‫ואחר הזוא [אומ'] וזכרתי את [בזריתי יעקב גי" כ"ו‪ ,‬מ"ב)‪ ,‬מניד‬ ‫[ששלשותן שקולין זה בזה‪( .‬בוכל מקום‪( 35‬מוקנדים]‬ ‫משה לאהרן‪ ,‬ובמקוום אחר] הוא אומ' הוא אהרן‬ ‫‪ 02‬ב"ר‪ ,‬פ"א‪ ,‬ט"ו (שם ‪ ,81-41‬וש'נ)‪.‬‬

‫פלוגתא זו נזכרת בת"ב‪ ,‬בר" י"ט‪ ,‬לפדר ב'‪ ,‬ועיין‬

‫‏‪ oa‬להלן בקטע ג' (עמ' ל'ו‪-‬ק'ז) וקטע ה' (עמ' נ'ג)‪ .‬בת"ב‬ ‫לדעת ב"ה השוה מאמרו של ר' יצחק בת"ה‪ ,‬בראשית ד' בסוף‬ ‫‪ 03‬בב"ר‪ :‬האיפופודין שלו ‏ ש‪040070‬ח‪ .)0‬בקטע דנן‬ ‫יוניות ולטיניות לעברית‪mem ,‬‏ גם הע' ‪ 52‬למעלה‪ ,‬ולהלן‪ ,‬הע'‬

‫כל המאמר מקוטע‪ .‬בהתנגדות‬ ‫‪yy‬‏ להלן‪ ,‬עמ' רע"ב‪ ,‬הע' ‪.)8‬‬ ‫ישנה השתדלות לתרגם מלות‬ ‫‪ ,‬ז‪.8‬‬

‫‪ 18‬מנוקד‪ .‬כך‪ .‬בכיי‪,‬‬ ‫‪ 2‬מאותיות אלו נראו רק תחתיהן‪ ,‬אולם צ"ל‪ :‬שמקדים (כמו להלן)‪.‬‬ ‫‪ 3‬מכאן נמצא גם בת"ב‪ ,‬בר' י"ד‪.‬‬

‫‏‪are‬‬

‫‪0‬‬

‫לקטעלמהפטים ו סכתבי תו בו‬

‫הקב"ה ‏‪ (NIP‬בשר ודם‪ ,‬מזכיר שמו‪ ,‬אחר כך‬ ‫מזכיר את מעשיו‪ ?*,‬אבל הקב"ה הזכיר מעשיו‪,‬‬ ‫אחר ‪DW‬‏ הוזכיר שמו‪ ,‬ה'ה ‏ בראשית ברא אלהים‪.‬‬ ‫(אוי להן לגדפניון שהן נושאין ואת שמו] שלהקב"ה‬ ‫‏)‪ Dy‬חנם‪ .‬בוא] וראה שלא אמרה (תורזה‪ :‬ליוי קרבן‪>p ,‬‏‬ ‫ועולה‪do ,‬‏ מנחה‪ ,‬אלא]‪ :‬קרבן ליוי‪ ,‬עולה ליוי‪ ,‬מנחה‬

‫‪5‬‬

‫ולא‬

‫[ליוי‪ .‬וכן הוא] ‪NOV‬‏ בראשית ברא אלהים‪,‬‬ ‫אמר‪ :‬אלהים ברא בראשית‪ .‬ושאולנו] ‪noirp‬‏ ‪snI‬‬

‫[ר' ש)למאי‪ ?6:‬כמה אלנוהות בראו את הזענולם] ‪mow‬‏ אמ'‬

‫נלהם]‪ :‬אני ואתם נשאל לתורה‪ ,‬ה'ה ‏‬ ‫(‪)leve yeS‬‬

‫‪nihaet ?le‬‬

‫‪)elim‬‬

‫בראשית‬ ‫‪)snis‬‬

‫ברא‪.‬‬ ‫קב‬

‫אדלר‪ ,‬סי"‪(.38367 ‎‬‬

‫(דף ג' ע"א)‬ ‫[אמרוז? לו‪ :‬והלא כתוב אל הים)‪ .‬אמ' להם‪ :‬שמא בר‬ ‫(בראו כתווב‪ ,‬אלא‪ :‬ב רא‪ ,‬הוא לבדו ברא שמים‬ ‫(וארץ]‪ .‬ר' ישמעאל שאל את [ר'] עקיבה‪[ ?*,‬אמ' לו‪ :‬את]‬ ‫ששמשת את נחום איש גם זו שנים ועשרים‬ ‫‪5‬‏ ‪ mw‬אכים ‪NPO‬‏ [מיזעונטיזם‪ ,‬אתים וגמים רבויין‪,‬‬ ‫זה שכתוב ‪DNI‬‏ את‪ ,‬ומוה ריבה בו‪ .‬אמ' לנו‪ :‬אלזו ריבה‬ ‫בראושוית ברא אלהים שמים וארץ‪ ,‬היינו אומרין‬ ‫‏‪ AS‬השמים והארץ אלוהות‪xo‘ .‬‏ לו‪ :‬כי לא דבר רק‬ ‫הוא מכם (דב' ל"ב‪ ,‬מ"ז)‪ ,‬ואם רק הוא‪ ,‬מכם‪ ,‬שאין אתם יודעין‬ ‫‪ 0‬לדרוש‪ ,‬לפי שאין אתם יגיעין בו‪ ,‬הרי הוא אומר‬ ‫כי הוא חייכם (שם)‪ ,‬אימתי הוא חנייכם)‪ ,‬בשעה שאתם‬ ‫יגיעים ‪aN‬‏ אלא את השמים‪ ,‬לרבות חמה‬ ‫‏‪ maby‬כוכבים ומזלות‪ ,‬‏ ואת האר ץ)‪ ,‬לרבות אילנות‬ ‫‏‪ oxen‬וגן עדן‪ .‬ונחלקו בית ‪worp‬‏ ובית הלל‬ ‫וראה ענותנותו של הקב"ה וכו'‪ ,‬והב' בסי' ו'‪, :‬אמר רשב"י אוי להן לנדפנין" וכו'‪won .‬‏ דומה‬ ‫לזה שלפנינו‪ :‬שלא כמדת הקב"ה וכו' נזכר במהע א'‪ ,‬צד ‪ ,9‬למטה‪ ,‬בשמו של ר'א בנו של‬ ‫ריה"ג‪.‬‬ ‫הע'‬

‫ועיין משנת רבי אליעזר‪ ,‬הוצ' ענעלאוו‪ ,‬צד ‪ ,602‬סי' ב'‪ .‬השוה עוד למעלה‪,‬‬

‫צד ‪1833‬‬

‫‪.114‬‬

‫‪ 52‬בת"ב‪ :‬קטיזמא (‪)augiTx‬‏ ועיין להלן‪ ,‬הע' ‪02‬‬ ‫‪ 6‬כמו‪ :‬שמלאי (השוה שלמה ושמלה)‪ .‬מאמר זה נמצא גם בת"ב‪ ,‬בר' ז'‪ ,‬ועיין ב"ר‪ ,‬פ"ח‪,‬‬ ‫ט' (הות"א‪ ,26 ,‬וש'נ)‪.‬‬ ‫‪ 72‬כאן מתחיל "‪>n‬‏ ב' של העתקת מרמורשטיין ב‪,‬דביר"‪ ,‬ספר א'‪ 621 ,‬ועיין למעלה‬ ‫בהקדמה (עמ' ח')‪.‬‬ ‫‪8‬‏ ‪ Ane‬בת"ב‪ ,‬בר' ח'‪ ,‬והנוסח פה קרוב לב"ר‪ ,‬פ"א‪ ,‬י"ד (הות"א‪ ,51 ,‬וש'נ)‪.‬‬

‫נוסח‬

‫‏‪ WAS‬של מדרש‬

‫‪8‬‬

‫תנחומא‬

‫יסד ארץ כונן שמים בתבונה בדעותו תהוזמות‬ ‫נבקעו [ושחקיום ‪,‬נירז]עופו טלן (מש' ג'‪ ,‬י"ט‪-‬כ')‪ .‬ובשלשתן‬ ‫נעשה הטשכן‪ ,‬ה"ה [ואמ]לא אוןתו] רוח אלהים בחכמה‬

‫‪ 5‬ובתבונה ובדעת ובכל מלאכה ‘‪wo‬‏ ל"א‪ ,‬ג')‪ .‬ובשלשתן נעשה‬ ‫‏‪ ma‬המקדש‪ ,‬ה"ה בן אשה אלמנה הוא מומטה נפותלי (מ"א ז'‪" ,‬ד)‪14,‬‬

‫ובשלשתונן הוא] עתיד להבנות לימות ‪mow‬‏ ה"ה‬ ‫בחכמה יבנה בית ובתבונה יתכונן ובדעת חדרים‬

‫(דף ה'‪ ,‬ע"א=כ"י אדלר‪ ,‬סי" ‪ ,2963‬דף ב'‪ ,‬ע"א)‬ ‫נימלאויי כל הון ‪pa‬‏ ונעים] (מש' פ"ד‪ ,‬ג'‪-‬ד')‪( .‬ושלשתון נתן (לישראול‬ ‫[לעתיד לבוא‪ ,‬ה"ה כי ‪yp‬‏ יתן חכמה מופיזו דעת‬

‫[ותבונה] (שם‪ ,‬ב'‪ ,‬ו')‪TN 93.‬‏ בר א שיקת‪ ,‬אל תהי קורא בראשית‪,‬‬ ‫(אלא בר א שתי עולמות]‪ +9,‬ששתי ברא הקב"ה ואחר‬ ‫‪ 4D‬ברא‬

‫‪5‬‏‬

‫שית‪,‬‬

‫ששתות עולמו על הצדיקים‪4: ,‬‬

‫ה"ה [כי ליוי מצוקי ‪say‬‏ וישות עליהןם תב]זל (ש'א‪ ,‬ב'‪ ,‬ח')‪ ,‬אל תהי‬ ‫קורא ‪ewa‬‏ [אלא וישתת] עליהם תבל‪4:%.‬‬

‫ד"א‬

‫למהּ פתח [ב]ברניית ה]עולם בבית‪ +?,‬והלא אלף‬ ‫* י ‪ 873‬ושם'נאמר‪ :‬וימלא את החכמה ואת התבונה ואת הדעת גגו"‪.‬‬ ‫‪ 83‬כאן שתחילה ההעתקה ב‪,‬דביר" ספר א'‪ 221 ,‬למעלה‪ ,‬והמשכיל יבין!‬

‫‪ 9‬מאמר זה נמצא גם בקטע ג' (להלן‪yp‘ ,‬‏ ל"ה‪-‬ל'ו) בסוף הדרשה לסדר א'‪ ,‬ובקטע ד'‬ ‫(להלן\ עם'ימ')‪ry .‬‏ ‪ NU DII yA‬סוף‪.‬פיג‪ ,‬ות"ב‪ ,‬ויקהל ו'‪ ,‬וש'נ‪.‬‬ ‫‪ 6‬ספק הוא אם נכון להשלים את החסר באופן כזה‪ ,‬היינו ב' עולמות‪nym :‬‏ והעוה"ב‬ ‫(השוה ב"ר‪,‬יפ"א‪ :" ,‬למה בב'‪ ,‬להודיעך שהן ב' עולמים)‪ .‬אולי צ"ל‪[ :‬שתי פקיעות]‪ ,‬והמכוון‬ ‫‏”‪ Nin‬למאמדו של ר" יוחנן (ב"ףּ‪ ,‬פ"י‪ ,‬ג')‪, :‬נטל הקב"ה ב' פקיעות‪xnt ,‬‏ שלאש ואחד שלשלנ‪,‬‬ ‫ופתכן זה ‪arA‬‏ ומהן נברא העולם"‪ .‬אולם אין דרכו של מדרשנו לקצר באופן כזה אלא להביע‬ ‫את כילהעניך בבירור‪)yg ,‬‏ הע' ‪.44‬‬ ‫‪ 1‬בת"ה‪ ,‬בר'‬

‫א'‪ ,‬באופן אחר‪":‬‬

‫‪,‬שבשביל‬

‫שומרי‬

‫התורה‬

‫העולם‬

‫עומד‪,‬‬

‫שכן אמרה‬

‫חנה‬

‫כי ‘‪dA‬‏ מצוקי ארץ‪ ,‬ומי מצופי ארץ; אלו שומרי התורהּ‪ ,‬שבזכותם הושתה התורה (צ"ל‪ :‬הושת‬ ‫העולם)‪ ,‬שנ' וישת עליהם "‪naS‬‏ כעין המאמר פה במה'יג א' (צד ‪1‬ג‪ ,‬למעלה)‪:‬‬ ‫ברא ‪YPA‬‏ | שהוּא ברא שתותיו שלעולם; כמה דאת אמר כי השתות יהרפון (תה'‬ ‫" ‪.‬היא 'לצדיקים ‪wad‬‏ ‪,‬שתותיו שלעולם' (עיין ב"ר פע"ה‪ ',‬י"א‪ ,‬הות"א‪, :298 ,‬מה‬ ‫השתות יהרפון‪ . . .‬ולא עזרת' את יעקב' שהוא 'משתותו ויסודו שלעולם"‪ ,‬ומ"ת‬

‫‪,‬ד"א בראשית‪,‬‬ ‫"א‪ ,‬ג')"‪ ,‬והכונה‬ ‫כתי' אחריו‪ ,‬כי‬ ‫לפסוק זה‪, :‬כי‬

‫השתות יהרסון‪no. . .‬‏ הצדיקים שהשתיתו "עולמך"‪ ,‬ורש'ז‪ .‬שעפטער לא העיר כלום)‪ .‬וע"א‬ ‫אגדה אחרת בנוגע ל‪,‬ברא שית"‪noY ,‬‏ דברים שקדמוּ לבריאת' העולם‪ ,‬עיין ב'ר‪ ,‬הות"א‪ ,‬‏ ‪6‬‬ ‫הע' לשורה ‪4‬‬ ‫‪ 3‬השוה גם סנהדרין כ"ו‪ ,‬ע"ב‪ :‬היכן אשכחן צדיקי האיקרו שתות‪ ,‬דכתיב כי לה" מצוקי‬ ‫ארץ וישת עליהם תבל‪.‬‬ ‫‪ 24‬ב"ר‪ ,‬פ"א‪ ,‬י' (הות"א‪ ,8 ,‬וש'נ)‪ ,‬ושם הנוסח‪ :‬‏ ‪,‬למה נברא‪iaw .‬‏ ‪ aa bo‬אולם הנוסח‬

‫לה פה הואריותרי ‪aynA‬‏ השוה גם ת"ה‪ ,‬בר' ה'‪,bon :‬‏ פתח בברייתו של" עולם םבי"ת ולא באלף‪,‬‬ ‫זהלא א! ‪.‬ראש לכל האותיות‪ ,:‬וכו'‪ .‬וע'א פסקא זו בת"ה‪ ,‬שנובעת ממדרש ילמדטו‪ ,‬‏ עיין למעלה‪,‬‬ ‫יז צך ‪624‬‬

‫קטעי‬

‫‪10‬‬

‫‪15‬‬

‫מדרשים‬

‫‪snaP‬‏‬

‫הגניזה‬

‫ומשה (שמ' ו'‪ ,‬כ"ו)‪ ,‬מגיד שושניהם שקולין! כאחד‪ .‬בכל מקום‬ ‫מקדים יהושע לכנל)ב‪[ ,‬ובומקוום אחח הוא] אומר‬ ‫‏‪ mp ja abs nba‬יזנקה עשוהיו ‪,‬ב"ל"'מב( ‪),‬ב"י דיגמ םהינשש‬ ‫שקולין‪ .‬בכל מקום מקדים כיבוד אב לאם‪ ,‬וב‬ ‫ובמקום אחר הוא אומ' איש אביו ואמו תיראו גי" י"ט‪ ,‬ג')‪,‬‬ ‫מגיד ששניהם שקולין זה בזה‪ ,‬אבל‪xo‘ %+‬‏ חכמים‪:‬‬ ‫האב קודם האם בכל מוקום‪ ,‬מפנןי שהוא ‪)NOV‬‏‬ ‫חייבין ובכבוד] אביו‪ .‬‏ בכל ‪mpo‬‏ מקדים ‪wop‬‏‬ ‫לארץ‪ ,‬ובמקום אחר הוא אומ' בניום] עשות יי אלהים‬ ‫ארץ ושמים (בר' ב'‪ ,‬ד')‪ ,‬מגיד ששניהם שקנולי זה בזה‪.‬‬ ‫‏‪ NT‬בראשית ברא אלהים‪ .‬‏ ז"השה המשל ופחד‬ ‫עמנו עוזשה שלום במרומיו (אי' כ"ה‪ 2,53 ,‬אמ' ר' תנחומא‬ ‫יש במרום קנאה ותחרות ומריבה ‪)XM‬‏ ואיבה‬ ‫ושנאה עד שהוא אומ' עושה שלום במרומיו‪ ,‬אלא‬

‫‏)‪Sa ap‬‬

‫ב‬

‫ב‬

‫שיש בשמים מלאוכים‪ ,‬גופם שלשלג] ‪emo‬‏ שלאש‪ ,‬לא]‬

‫אלו מכבים את אלו ונלא] אלו מזיקין את אלו‪ ,‬וישן‬ ‫מלןאכים]‪ ,‬חצים משלג וחצים מאש‪ ,‬לא אש |מזיקוה‬ ‫‪5‬‬

‫‪10‬‬

‫את השלג ולא השלג [מכבוה‪NIN .‬‏ האש‪ %%,‬הה"ד‬ ‫וגוניתו כתרשיש ופניו כמראה]‪:‬ברק וועיניון כלפידי‬ ‫אש ‏‪ ," TD‬ו')‪ ,‬נלכן הוא אומ' עושהז שלום‪ .‬ד"א‬ ‫בהאשית ברא אלהים‪ .‬זהש'ה מה רבו מעשיך וי‬ ‫כולם בחכמה עשית מלאה הארץ קניניך ‘‪MA‬‏ ק"ד‪ ,‬כ"ד) ז‪ 9‬אמ' ר'‬ ‫תנחומא כגד מי אמר ‪TW‬‏ הומקרא הזה‪ ,‬לא אמרו‬ ‫אלא כנגד שמים וארץ‪>p ,‬‏ שהיותה חכמה גדולה‬ ‫לפניו בשעה שוברא] שמים וארץ‪ ,‬ה"ה יוי בחכמה‬

‫‪ 4‬מכאן עד ‪,‬אביו" חסר בת'ב ‪no‬‏ בכתבי‪-‬יד של ב"ר‪ ,‬אבל נמצא בדפוסי מדרש זה עפ"י‬ ‫ד' וניציאה ש"ה‪ .‬המאמר הזה נובע ממשנה כריתות פ"ו ט'‪ ,‬ועיין ספרא‪ ,‬ויקרא‪ ,‬פ"י בסופו (הוצ'‬ ‫וויס‪ ,‬כ"ב‪ ,‬ע"ב)‪ ,‬וריש קדושים (שם‪ ,‬פ"‪ ,‬ע"א)‪ .‬ואיינכונים אפוא דברי באבער ת"ב‪ ,‬בר' י"ד‪,‬‬ ‫הע' ק'); בב"ר נוסף ‪,‬אבל אמרו חכמים‪ . . .‬אביו" והיא הוספה מגמרא ‪pop‬‏ דף ל"א‪.‬‬ ‫‪ 5‬ע'א פתיחתא זו לר' תנחומא עיין למעלה‪ ,‬הע' ‪ .5‬בת"ב‪ ,‬בר' ‪”xj‬‏ ישנה פתיחה אחרת‬ ‫לפסוק זה ‪wyy‬‏ למעלה‪ ,‬צד ‪ .)04‬השוה גם הפתיחה לסדר מ"ב בת"ה‪ ,‬ויגש ו' (למעלה‪ ,‬צ‬

‫‪ ,7‬ולהלן‪ ,‬עט'טקציד‪.‬‬ ‫‪6‬‏ ‪ pry‬שהש'ר‪ ,‬פ"ג‪ ,‬פסוק י"א (ש'נ)‪, :‬מיכאל שר של שלג וגבריאל שר‬ ‫מכבה זה ולא זה מזיק זה‪ .‬א"ר ‪sap‬‏ לא סוף דבר בין מלאך למלאך‪ ,‬אלא‬ ‫אחד שחציו שלג וחציו אש הקב"ה עושהי"שלום' ביניהן‪ .‬ואית ליה חמש אפין‪,‬‬ ‫כתרשיש ופניו כמראה ברק [וגו"]‪ ,‬ולא זה מזיק ‪raJ‬‏ וכו'‪ .‬השוה גם להלן בקטע‬

‫‪ 73‬ע"א פתיחתא זו לר' תנחומא עיין למעלה‪ ,‬הע' ‪.5‬‬

‫של אש‪ ,‬ולא זה‬ ‫אפי' ‪ap‬‏ מלאך‬ ‫ואלו הן‪ :‬וגויתו‬ ‫‪oe‬‏ געט' קכ')‪.‬‬

‫נוסח‬

‫ברה שת‬

‫בר‬

‫של מדרש‬

‫ארוך‬

‫אל ה ב‬

‫יט‬

‫תנחומא‬

‫א תה ש מ םי ראת האוה‬

‫אמ‬

‫לו‪ :‬מפני מה אינו נגלה על בריותניוו פעם בשנה או‬ ‫‪10‬‬

‫פעמים‪ ,‬כדי שיראו אותו‪ ,‬ותהא אימתו ומוראו ע‬ ‫עליהם‪ .‬אמ' לו‪ :‬מפני מה שאין העולם יכול לעמוד‬ ‫בזיוי שכינתו‪ ,‬ה"ה כי לא יראני האדם ‪mo‬‏ (שמ' ל'ג‪ ,‬כ')‪ .‬אמ' לו‪:‬‬ ‫‏‪ PR ON‬התא והארמ ‪,‬י)ל[ יניא ‪.‬ךנימאמ 'מא ‪:‬ול ב‬ ‫בחצי היום אני מראהו לך‪)spp .‬‏ שהגיע חצי היום‪ .‬הע‬ ‫העמידו נגד השמש‪ .‬אמ' לו‪ :‬הסתכל בשמש‪ ,‬ומיד‬ ‫את רואה הדר שכינתו וכבודו שלהקב"ה‪ .‬אמ' לו‪:‬‬ ‫[ווכי אדם יכול להסתכל ‪)anip‬‏ ‪ DNI‬הושומוש]‪xo‘ .+9.‬‏ לו‪:‬‬ ‫ולא [ישמועו אזניך מה ושופיך מדבר‪ ,‬ומה השמש‬

‫(דף ו'‪ ,‬ע'א=כ"י אדלר‪ ,‬פי' ‪ ,2963‬דף ג'‪ ,‬ע"א)‬

‫[שהוא ‏‪ INN‬מאלף אןלפני] רובובי רניבובן (משמשוין‬ ‫והמשמשין לפניו‪rp ,‬‏ אתה יכול להוסתןכל] בו‪ ,‬מלך מלכי‬ ‫[המלכים הקב"ה‪ ,‬על] אחת כמה וכמה‪ .‬אמ' לו‪,amos :‬‏‬ ‫החוש תנירבה"לכ‬ ‫‏‪ aer, ct et a meee eh Pe‬ו‬ ‫‪ al‬שוהבוטלווהב הב ‏‪Fee‬‬ ‫‪₪‬‬ ‫‏‪G AA gee‬‬ ‫‪Mua Renin sett wiberes ac, qian‬‬ ‫‏‪cyhan eo wen ers eee‬‬

‫‪10‬‬

‫‪15‬‬

‫ויוי נהג רזוח קודים בזארץ ‪wo‬‏ י'‪ ,‬י"ג)‪ ,‬והבווקר היה ורוח הקדים‬ ‫נשא את הארבה (שם)‪ ,‬ובשענה שובטלו ברוח בטלו‪,‬‬ ‫ה"ה ויהפך יוי רוח (‪ro‬‏ חזק מאד וישא את הארבה ‪)WO,‬‏ י"ט);‬ ‫וכשבקע ‪no‬‏ לא בקעו אלא ברוח‪ ,‬ה"ה ויולך יי‬ ‫את הים ברוח קדים (שם‪ ,‬י"ד‪ ,‬כ"א); ומה הרוח שהיא מקצת ב‬ ‫בריותיו‪ ,‬כל ‪ammi‬‏ הזו יש בה‪ ,‬מלך מלכי המלכים‬ ‫על אחת כמה וכמה‪ .‬אמ' לו‪ :‬אמתיי* הוא מראה‬ ‫כבודו לכל באי העולום)‪ .‬אמ' לו‪ :‬כשהוא ‪onaJ‬‏ כל‬ ‫עבודה זרה שבעולם‪| ,‬אוחר כך הוא ממליך מ‬

‫מלכותו‪ ,‬ה'ה והאלילים כליל יחלוף (יש' ב'‪ ,‬י"ח)‪ ,‬ואחר כך‬ ‫‏‪ awn‬יוּי לבדו ‪avo‬‏ ההוא (שם‪ ,‬י"ז)‪ ,‬באותה שעה הוא‬ ‫מגלה כבודו ומראיהו לכל באי העולם‪ ,‬הה"ד‬ ‫‪ 94‬מרמורשטיין‬

‫מנסח‬

‫‪,‬בזריחת‬

‫השמש'‪,‬‬

‫וצחוק‬

‫‪yW‬‏‬

‫לנו‪5 ,‬‬

‫הלא‬

‫העובדא‬

‫‪TNA‬‏‬

‫‪,‬בחצי‬

‫היום"‪ ,‬בזמן שהשמש בתקפו (‪,‬תקיפה" פה‪-‬תוקף)‪ .‬אולם בחולין פ'‪ ,‬ע"א‪ ,‬למעלה‪ ,‬הנוסח הוא‪:‬‬ ‫‏‪ Sm,‬אוקמיה להדי ‪voN‬‏ ב תק ופ ת תמו" ‪yay‬‏ במדרש שה"ש הנ"ל‪ :‬בתקופת תמוז הוציאו‬ ‫והעמידו וכו')‪ ,‬ואולי גם פה יש לקרוא‪ :‬בתקופת השמש‪.‬‬ ‫‪0‬‬

‫פסקא‬

‫עיין מכילתא‪,‬‬ ‫‪1‬‬

‫זו ע"א גבורת‬

‫בשלח‪,‬‬

‫=אימתי‪.‬‬

‫פ"ד‬

‫הרוח‬

‫(הוה"ר‪,‬‬

‫‪NOIA‬‏‬

‫‪301‬‬

‫בנופח‬

‫יל"ש‪.‬‬

‫ובנוגע‬

‫לרוח‬

‫קדים‬

‫עזה‬

‫בתור‬

‫פורענות‬

‫קטעי‬

‫יח‬

‫מדרשים‬

‫‪DINA‬‏ ‪PV‬‬

‫הגניזה‬

‫ראשון שלאותיות‪ ,‬אלא שאין מוסרים דברי תורה‬ ‫טג אלא ‪>D1m0,3+‬‏ לפי שבית זה סתום מאחוריו ומ‬ ‫ומלמעלה ומלמטה‪ ,‬כך אין רשות לאדם לדבר‬ ‫ולשאול מה ‪mra‬‏ קודם ברייתו שלעולם‪ ,‬ומה לפנים‬ ‫ומה לאחור‪ ,‬ומה למעלה ומה למטה‪ ,‬ה"ה כי שאל‬

‫נא ‪do‬‏ ראשונים א[שור היו לפניך למן היום‬ ‫‪ 5‬אשר ברא אלהים אדם (דב' ד'‪ ,‬ל"ב)‪ ,‬לכך פתח בבית‪ .‬ד"א‬ ‫את השמים‪ ,‬אל תהי קורא השמים‪ ,‬אלא אש ומים‪4‬‬ ‫מלמד שהביא הקב"ה אש ומים נוטזרופן] זה בזה‬ ‫ועשה מהם שמים‪ ,‬והיו זכאים מתחנילתן] (‪noy‬‏‬ ‫‏)‪ yea‬ל‬ ‫‏‪ podpin‬להקב"ה על פעולותיו ועל מעשיו‪ +*,‬ה"ה השמים]‬

‫מספרים כבוד אל ווומעשה ‪py‬‏ מגיד הרקיע (תה' י"ט‪ ,‬ב')‪.‬‬ ‫שאל אדרינוס קניסר את ר' יהושע‪ +%.‬אמ' לו]‪:‬‬ ‫‪5‬‬

‫יש אדון לעולם‪ .‬אמ' לו‪ :‬וכוי עולם של הפקר הוא‪ ,‬וְהז‪4‬‬ ‫והלא הווא בר]א שמים [וזא[רץ‪ .‬אמ' לו‪ :‬וכי הוא לבדו ברא]‬ ‫שמים [‪TNIP‬‏ ‪ 8984‬אתה ‪]NIDA‬‏ אלהים את השמים ואת] הארץ‪.‬‬ ‫אמ' לו ר' יהושע‪ :‬הוא לבדנו ברא שמיזם וארץ‪ ,‬ה"ה‬

‫‪ 3‬היינו למי שמקבל דברי תורה כהויתם ואינו משתדל לגלות סתרי תורה‪.‬‬ ‫‪ 4‬היינו‪ :‬אש מים=השמים (א' במקום ה')‪ .‬השוה חגינה‪ ,‬י"ב‪ ,‬ע"א‪ ,‬למטה‪ :‬מאי שמים‪,‬‬ ‫א"ר יוסי בר חנינא ששם מים‪ .‬במתניתא תנא‪ :‬אש ומים‪ ,‬מלמד שהביאן הקב"ה ‪)3D‬‏ מינכען‪:‬‬ ‫הביא הקב"ה אש ומים‪ ,‬עיין ד"ס‪ ,‬חגיגה‪ ,‬צד ‪ (63‬וטרפן זה בזה ועשה מהן רקיע‪ .‬ועיין ב"ר‪,‬‬ ‫פ"ד‪ ,‬ז' (הות"א‪ ,13 ,‬וש'נ)‪ :‬ויקרא אלהים לרקיע שמים‪ ,‬רב אמר אש ומים‪ ,‬ר' אבא בר כהנא‬ ‫מש' רב נטל הקב"ה אש ומים ופתכן זה בזה ומהן נעשו שמים‪ .‬ראה גם קטע ג' (להלן‪ ,‬עמ' ל"ח)‪.‬‬ ‫‪ 5‬הוספתי כן ע"פ מ"ת למזמור י"ט‪ ,‬א' (וכפי הנוסח בילה"מ‪ ,‬ח'א‪ ,‬צד ‪ ,451‬למטה)‪ :‬ד"א‬ ‫כל פעל ה' למענהו‪ ,‬לקילוסו‪ ,‬שהכל מקלספין אותו על פעולותיו ועל מעשיו‪ ,‬וכל מעשיו‬ ‫מקולסין‪ ,‬הוי השמים מספרים כבוד אל‪.‬‬ ‫‪ 6‬ויכוח זה נמצא באופן מקוטע ביל'ש‪ ,‬כי תשא (רמז שצ")‪ ,‬ממדרש אבכיר ‪meM‬‏‬ ‫באבער‪ ,‬ליקוטים ממדרש אבכיר‪ ,‬צד ‪ ,82‬פי' נ"ד)‪)yH ,‬‏ סמך מרמורשטיין ליחס מדרשנו בתור‬ ‫‪,‬מדרש אבכיר" ‪)YY‬‏ "‪ ,IAV‬ספר א'‪ ,821 ,411 ,‬הע' ‪ .)2‬אולם ‪RP‬‏ בהוכחה זו כלום‪ ,‬ובאמת‬ ‫יש לפנינו נוסח חדש וארוך ממדרש תנחומא (עיין בהקדמה‪ ,‬למעלה ‘‪yp‬‏ ח')‪ .‬השוה גם הנוסח‬ ‫הארמי של ‪nam‬‏ זה בחולין נ"ט‪ ,‬ע"ב‪-‬ס'‪ ,‬ע"א‪ :‬א"ל קיסר לריב"ח בעינא דאיחזי לאלהיכו‬ ‫וכו'‪ ,‬ועיין ‪YT‬‏ ב‪,‬מדרש שיר השירים" (מכ"י הגניזה‪ ,‬הוצ' גרינהוט‪ ,‬מ"ב‪ ,‬ע"א) בנוסח עברי‪:‬‬ ‫קיסר שאל את ריב"ח וכו'‪ .‬באופן אחר מעשה זה נמצא בקטע הגניזה שפירפם גינצברג‪ ,‬הגרן‬ ‫ט'‪ ,26-46 ,‬ובס' המעשיות‪ ,‬הוצ' גסטר‪ ,‬צד ג‪ ,1‬ובשניהם ‪syS‬‏ הויכוח הוא רבן גמליאל‪.‬‬ ‫‪ 7‬התחלת המלה הבאה‪.‬‬ ‫‪ 8‬כנראה צ"ל‪ :‬אי‪ ,‬היינו שהקיסר טען ש‪,‬אלהים" מורה לרשויות הרבה‪ ,‬וריב"ח השיבו‬ ‫שהכתוב אומר ‪,‬ברא" בלשון יחיד (ועיין למעלה‪ ,‬עמ' י"ד‪ ,‬על אודות ויכוח המינים עם ר' שמלאי)‪.‬‬

‫כל הענין מטושטש בנוסח יל"ש‪.‬‬

‫‪DN‬‏‬

‫נוסח ארוך של מדרש תנחומא‬

‫(דף א'‪ ,‬ע'א=כ"י אדלר‪ ,‬סי" ‪ ,8852‬דף א'‪ ,‬ע"א)‪.‬‬

‫‏‪Ono‬‬

‫ביום ‪)MIN‬‏ אלהים אדם בדמות אל)‪55‬‬ ‫הורכב‬ ‫‏‪ oa ala ned‬תה‬ ‫קורו רה‬ ‫‏‪ey eS‬‬ ‫]‪Rupe cies AORN ee ta ne eae, ONIN ern ee Ot‬‬ ‫‪06‬‬

‫‪0 5 Alms‬‬

‫‪SOO‬‬

‫‪‎‬יס‬

‫‪0‬‬

‫‪6‬‬

‫>‬

‫‪Oe‬‬

‫‪OOO‬‬

‫‪So‬‬

‫םאהדו‬ ‫‪,‬מין *הו‬ ‫ו ‪ +‬רש ה א‪SNE‬‏‬ ‫‪ 2‬פדהך‬ ‫‏‪MON‬‬ ‫שם ב "ם)‪naw ,‬‏ לפניו את כל הבריות)‪,‬‬ ‫כל חית השדה‬ ‫ולא מצא בנהון מי (שיהא ראוי להזדווג לו‪ 5,‬הה"ד]‬ ‫שרפ לי הל‬ ‫לא כ>אוט| רכב גר תי שם הכ‬ ‫‏‪ do‬והלדמ‬ ‫‪wo‬‏ (‪ Dx‬הפיל]‬ ‫אלהיםן‬ ‫קיש‬ ‫ודי הו שש‬ ‫בוה שנת‪ .‬ת‬ ‫שש‬ ‫‪ee‬‏ יש‬ ‫ו‬ ‫שו הרא‬ ‫ו‬ ‫רא‬

‫(דף א'‪ ,‬ע"ב)‬

‫מיצ‬ ‫צםן ומע‬ ‫‏‪ Samet‬םר להא ד םיהזאית ‪PY‬‏ ע‬ ‫ל כדי‬ ‫‪EO‬‬ ‫וובשר מבשרי שם כ") ‪ane‬‏‬ ‫‪ ee ee eee tc ee ee‬קוצה‪TIN ‎‬‬ ‫‪BTM‬‬ ‫‪AN areawexesel‬‬ ‫‪aieetrieee Sie ae 0‬‬ ‫סיבובי‬ ‫‏‪eee ee‬‬ ‫שא ‪ 0‬יה"תובוש‪.‬תודימוה‬ ‫‏‪eee ee‬‬ ‫‏‪ > esse eee‬וש לכ ימ ןיאש ול ןהשא יורש אלב ‪,%‬הבוט‬ ‫בלא עזר‪ ,‬בלא שמחה‪ ,‬בלא ברכה‪ ,‬בלא כפ‬ ‫‪eS‬‬

‫‪ee‬‬

‫‪0%‬‬

‫‪(6‬‬

‫‪₪‬‬

‫‪600‬‬

‫‪600608‬‬

‫>‬

‫‪5‬‬

‫‪6‬‬

‫‪9‬‬

‫‪6.0670‬‬

‫‪Oe‬‬

‫‪Oe,‬‬

‫‪© (6, (6 0.0‬‬

‫‪95‬‬

‫‪6%‬‬

‫ל‪‎‬‬

‫‪₪‬‬

‫‪9‬‬

‫‪9‬‬

‫‪.‬‬

‫‪ 5‬התחלת המלה הבאה‪ ,‬והשלמתי ככה מפני אורך השורה‪.‬‬ ‫‪ 6‬השלמתי מתוך השערה ע"פ מה שנאמר בלק'ט לפסוק זה‪, :‬ולאדם לא מצאי עזר‪,‬‬ ‫בלומר לא נמצא עזר מכל אלה הברואים שיהא ראוי להזדווג לו"‪ ,‬שכנראה מצטט איזה מדרש‪.‬‬ ‫השוה להלן‪ ,‬עמ' כ"ה‪ ,‬ול'א‪.‬‬ ‫‪ 75‬כנראה התחלת המלה הבאה ‪,‬אלהים'‪ ,‬ואולי נזכר פה הפסוק (בר' ב'‪ ,‬י"ח)‪[ :‬ויאמר]‬ ‫י"י ואלהים לא טוב היות האדם]‪.‬‬ ‫‪ 8‬עיין ביר‪ ,‬פי"ז‪ ,‬ב' (הות"'א"‪,161-251‬‬

‫וש'נ)‪.‬‬

‫‏‪ yop‬מדרשים‬

‫כ‬

‫מכתבי‪-‬יד‬

‫הגניזה‬

‫(דף ו'‪ ,‬ע"ב)‬ ‫‏‪ TAN‬כבוד ‏‪ PY‬ור(או כל בשר] יחדו [כי פי ‪YP‬‏ [‪( Ta‬שם‪ ,‬מ'‪ ,‬ה')‪,‬‬ ‫ו‬ ‫ו כ‬ ‫ההימת‬ ‫(‪ )VO‬שמלך אדרינוס על אדוום?* כינס לכל‪pow ‎‬‬ ‫מנלוכותו ולכל עבדניון‪ .‬אמ' לנהם‪ yw ‎:‬אותי אלוה|‪‎,35‬‬ ‫‪sep‬‬ ‫‪se‬‬

‫‪‎‬‬ ‫וו‬ ‫ו‬ ‫‪> otO‬‬ ‫וש‪‎‬‬ ‫‪SE SIP‬‬

‫בריתו ועמו שלהקב'"ה‪ . . .‬ברב‬ ‫‪‎‬רפא‬ ‫רמה הל וכ‬

‫‪0‬‬

‫ימי שיר‪‎‬‬ ‫‪Cee‬‬

‫‪Fy‬‬ ‫‪REL‬‬

‫ב‪, . .‬ך ואת נעשה ‪sdoow‬‏ אמ' להם‪ :‬וכך אני עושה‪.‬‬ ‫יצא משם ופגעה השעה והחריב בית המקדש‬ ‫‪ 01‬וחזר ‪)doo‬‏ אמ' להם‪ :‬הרי השעה‪ ,‬הרי עשיתי מה‬ ‫שאןמרתזם לי‪yw ,‬‏ אותי אלוה‪ .‬היו לו שלשה חכמים‪5+.‬‬

‫‏‪ DIDI‬הראשון‪ ,‬אמ' לו‪ :‬אדוני המלך‪no ,‬‏ מבקש א‬ ‫אתה ליעשות אלוה‪ ,‬צא לך חוץ מעולמו ועשה לך‬ ‫עולם אחר‪DT ,‬‏ אתה נעשה אלוה‪ .‬נכנס השני‪ ,‬אמ'‬

‫‪ 5‬לו‪ :‬עשה לך שמים ואנרץ] כמותו‪ ,‬ומיד את נעשה‬ ‫אלוה‪ ,‬שכך אמ' על ידי הנביא‪ :‬כדנה תימרון להון אלהיא‬ ‫די שמיא וארקנא לא] עבנדו י]אבדו מארעא ומתחות‬ ‫[שמזיא אלה (יר' י"‪ ,‬י"א)‪ .‬נכנס השלישי‪ ,‬אמ' לו‪ :‬אדוני המלך‪ ,‬יש לי‬ ‫(כאן סוף מחברת זו‪ ,‬וישנו ליקוי בינה ובין המחברת הניתנת להלן‪).‬‬ ‫‪3‬‬

‫ולסהר‪/‬ב ראשית ב ‪oO‬‏‬ ‫ובאותה‬

‫כתיבה‬

‫של הקטע שנגמר פה ישנם ו' דפים בכ"י אדלר סי"‬

‫‪ ,8‬וב' דפים "‪AD‬‏ ‪ .8852‬סדורם הנכון הוא כך‪Tw :‬‏ שה' דפים הראשונים של‬ ‫סי" ‪ 836‬שייכים באמצע‬

‫השנים "‪YAD‬‏ ‪ ,8852‬ובכן בס"ה ז' דפים‪.‬‬

‫"‪QD‬‏ ‪ 836‬ישנו‬

‫עוד דף ‪SNI‬‏ בודד (פה דף ח') שהמשכו התכוף הוא אחרי דף ב' של פי' ‪,8852‬‬

‫ובכן מחברת זו (‪)eriuq‬‏ הכילה ח' דפים‪ .‬והנה דף א' רובו חסר לארכו‪ ,‬ומה‬ ‫שנשאר ממנו ‪TIN‬‏ מטושטש מאוד‪.‬‬ ‫בקושי‪].‬‬

‫אנו נותנים פה מה שהיה אפשר להציל ‪pon‬‏‬

‫‪ 25‬השוה ת"ה‪ ,‬בר' ז'‪ ,‬וגם שופטים י"ב‪ ,‬וס' המעשיות‪.5-6 ,‬‬ ‫‪ 8‬הוספתי כפי ‪wW‬‏ גג להלן‪ ,‬השוה גם ‪nwom‬‏ בס' המעשיות‪yw :‬‏ אותי אלוה והשתחוו לי‪.‬‬ ‫‪ 4‬בת'"ה‪ :‬אמר רבי ברכיה שלשה פילוסופין היו ‪ba‬‏ כנראה ‪oon‬‏ ‪,‬פילוסופין" נתרגמה‬ ‫פה לעברית ‪mem‬‏ למעלה‪ ,‬הע' ‪.)08‬‬

‫נוסח‬

‫ארוך‬

‫של מדרש‬

‫כג‬

‫תנחומא‬

‫(דף ב'‪ ,‬ע"ב)‬ ‫‏‪ Cro cuore One Srcec‬קש‬

‫ו‬

‫‏‪oa ec. Gay‬‬

‫‏‪ee Gene‬‬

‫הירושה‬

‫והוגלה ‪65‬‬

‫‪ ei bial eaeee‬לכ ‏)‪STON‬‬

‫וראה אתו וחי (במ' כ"א‪ ,‬ח')‪ ,‬אבל אשה] רעה נשיכתה‬ ‫וגורמת מיתה‪ ,‬הה]'ד דרכי שאול ביתה וגו" (מש' ז'‪ ,‬כ"ז)‪ ,‬ואל‬

‫‪5‬‬

‫[תקרב אל פתןח ביתה ‪wo‬‏ ה'‪ ,‬ח')‪ .‬אמרו ‪amo‬‏ ז"ל‬ ‫ארבעה דברים קשין זה מזה‪ :‬חולי הלב קשה‬

‫מחול!י] הגוף‪ ,‬חולי מעים קשה מחולי הגוף‪56 ,‬‬ ‫אשה רעה קשה משתיהן‪ ,‬וחסרון הכיס‬ ‫קשה מכןלן" יא ע ש ה לה כ‪teS‬‏‬ ‫‪ 01‬כאשתו שלחנניה בן חכינאי‪ ,‬ואם לאו‪ ,‬כאשתו‬ ‫שלר' יוסי הגלילי‪.‬זט אמ' לו ר' יוסי לאליהו‪ %5:‬כתי'‬ ‫באשה אע שה ‪alavh‬‏ כגנדהה יבמה עחרתו‬ ‫לאדם‪NID[ .‬‏ לו‪To( :‬‏ מביא חטים חטים‪ ,‬כו‬ ‫כוסס פשתן פשתן‪ ,‬לובש ועוזרתו‪,‬‬ ‫‪[ 5‬לא נמצאת מאירה עיניו] ומעמדתו על‬ ‫[רגליו‪ ,‬ולא עוד אלא שמולידה) לו בניו‪.‬‬

‫ברב‬

‫י םיפ והאוהשכ‬ ‫הל‬ ‫יכ וט‬

‫וי צר‬ ‫ה וש ד ה‬ ‫י"ט)‪,‬‬

‫‪wsn‬‏‬

‫‪SS‬‬

‫‪yp‬‬

‫‪epy nep‬‬

‫ח)‪ ,‬אםוכה;‬

‫‪.moD 2‬‏‬ ‫ב אא לד ‪:‬האד םי ‪YD‬‏‬

‫(דף ג'‪ ,‬ע"א=כ"י אדלר ‪D9‬‏ ‪ ,836‬דף ב' ע"א)‬ ‫שאלו את רבן [יוחנן בן זכאיי> כבר ‪DNI‬‏ ויאמרן‬ ‫אלהים תוצא הארץ ונפש חיה למינה (שם‪ ,‬א'‪ ,‬כ"ד)‪ ,‬ומהן‬ ‫ל‬ ‫‪ loT‬יה אד סיה" כ‬ ‫ל‪a‬‏‬ ‫הח ו‪lo‬‬ ‫זה ‪enie‬‏ ‪te‬‬ ‫‏‪ non‬השדה‪ .‬אמר להם‪ :‬להלן |לבוריה‪)DIN ,‬‏‬ ‫‪ 5‬לכיבוש תחת ידי אדם‪9,‬ז היך מה ‪TNO‬‏ דאמ'גז‬ ‫‪ 5‬השוה במ"ר‪ ,‬פ"ט‪ ,‬ריש סי' י"ב‪ :‬הה"ד ומוצא אני מר ממות וגו'‪ ,‬כיצד היא מרה ממות'‬ ‫שהיא ‪nan‬‏ לו יסורין בעוה'ז‪ ,‬למה‪ ,‬שהוא טועה אחריה‪ ,‬ולבסוף מורידה אותו לגיהנם‪.‬‬ ‫‪ 6‬צ"ל‪ :‬מחולי הלב‪ .‬השוה ‪,‬דברים ‪wow‬‏ חכמים במנין" ב‪,.‬מנורת הסאור" לר"י אלנקאוה‬ ‫(הוצ' ענעלאוו‪ ,‬ח"ד‪wW ,495 ,‬‏ ‪0‬ג)‪ :‬ד' דברים קשים זה מזה‪ :‬מכת הלב קשה ממכת הגוף‪,‬‬ ‫חולי מעיים קשה ממכת הלב‪ ,‬אשה רעה קשה משניהן (צ"ל‪ :‬משתיהן)‪ ,‬וחסרון כיס קשה מכולם‬ ‫(צ"ל‪ :‬מכולן)‪ryp .‬‏ שם‪ ,‬צד ‪ ,964‬וש'נ‪.‬‬ ‫‪‎‬רבו‬

‫)‪Sl AN‬‬

‫‪wah‬‬

‫‪,)152‬‬

‫‪ 8‬השוה יבמות ס"ג‪ ,‬ע"א‪ ,‬וסדא"ר (הוצ' מא"ש‪(15 ,‬‬ ‫‪ 9‬ב"ר‪ ,‬פי"ז‪ ,‬ד' (הות"א‪ :)551 ,‬בעון קומי ריב"ז וכו'‪.‬‬ ‫‪,‬כינוס" הוא הנכון נגד דברי תיאודור‪ ,‬הע' לשורה ‪.)8‬‬ ‫‪ 0‬זה מורה שהנוסח ‪,‬לכיבוש" ולא ל‬

‫‪ 1‬צ"ל‪ :‬אמרת‪.‬‬

‫ככ‬

‫‪10‬‬

‫קטעי‬

‫מהרשים‬

‫‪elaeT‬‏‬

‫הגגניזה‬

‫וכפרה‪ ,‬בלא שלום])‪ ,‬בלא חווומה‪ ,‬בלא תורה‪95,‬‬ ‫ובלא ‏‪ torn‬בלא [הטבה)‪ ,‬בלא עוטורה‪,‬‬

‫[בלא רצון‪ .‬בלא טובה‪ ,‬לא טווב היות האדם‬ ‫[עזר‪,‬‬

‫אעשה‬

‫ואתה וביתך ‪.DS‬‏‬ ‫‪15‬‬

‫עזר‬

‫לו‬

‫כנגד וח‬

‫לבדו ‪mo‬‏ "ח)‪ .‬ובל ]א‬

‫שם)‪ .‬בלא שמחה‪ ,‬ושמחת]‬

‫‪+ DC‬בלא ברכה‪eniW ,‬‏ ברכה ‪sIS‬‏ ביתך גיח"ימיד לי)‪.‬‬

‫ובלא כפרה‪ ,‬וכפר בעדוו ובעוד ביותו וג' גי" ט"ז‪" ,‬א)‪.‬‬

‫נבלא שלום‪ ,‬וידעת כי שלום אהלך אי" ה'‪ ,‬כ"ד)‪ ,‬ואין אהל]‬ ‫[אלא אשה‪ ,‬הה"ד שובו לכם לאהליכם (דב' ה'‪ ,‬כ"ז)‪ .‬בלא] ‪nom‬‏‬ ‫(נקבה תפובב גבר (יר' ל"א‪ ,‬כ"א)‪ ,‬אשה טובה] סובבת‬ ‫(דף ב'‪ ,‬ע'א=כ"י אדלר‪ ,‬סי' ‪ ,886‬דף א' ע"א)‬

‫‏‪ soot‬בזכות [מעשיה הטובים‪ .‬בלא תורה)‪,‬‬ ‫האם אין עזורותני בי ותושיה נדחה ממני (אי" ו'‪" ,‬ג)‪ .‬בלא]‬ ‫חיים‪ ,‬ראה חיים ‪ylO‬‏ אשה אשר אהבת ‪)PT‬‏ ט'‪ ,‬ט')‪ .‬בלא הטבה)‪,‬‬ ‫ולארם‪ 9%‬הטיב בעבורה בר' י"ב‪ ,‬ט"ז)‪ .‬בלא [עטרה‪ ,‬אשת חיל]‬

‫‪10‬‬

‫‪15‬‬

‫עטרת בעלה ‘‪ow‬‏ י"ב‪ ,‬ד')‪ .‬בלא רצון‪ ,‬מצוא אשה מצא‬ ‫טוב ויפק רצון מי'י (שם‪ ,‬י"ח‪ ,‬כ"ב)‪ .‬ר' יהושע דסיכנין בשם‬ ‫ר' לויג> אמ' אף ‪sp‬‏ לו שלום מלמעלן‪ ,‬ואתה‬ ‫שלום וביתך ב'?‪ %‬שלום וכנל] אשר לך שלום (ש'א כ"ה‪ ,‬ו'‪ ),‬ר'‬ ‫חייא אמ' אף ‪SIPN‬‏ אדם שלם‪ ,‬הה"ד ויקרא את‬ ‫שמם אדם (בר' ה'‪ ,‬ב')‪ .‬ויש אומ' אף ממעט את הדמות‪,‬‬ ‫הה"ד כי בצלם אלהים עשה את האדם (שם‪ ,‬ט'‪ ,‬ו')‪ ,‬מה כתי'‬ ‫אחריו‪ ,‬ואתם פרו ורבו (שם‪ ,‬ז')‪ .‬ר' מאיר אומ'‪ 9%‬בלא כ'‬ ‫דרשו‬ ‫כבוד‪ ,‬הה"ד אשת חן [תחמוך כבוד] (מש' "א‪.OT ,‬‏‬ ‫רבות" כל אשה שאינה ‪wam‬‏ במעשיה‪ ,‬טוב ממנה]‬ ‫המות‪ ,‬הה"ד [ומוצא אני מר ממות את האשה (קה' ז'‪ ,‬כ"ו)‪ .‬ולא‬ ‫ולו‬ ‫עור‬ ‫‪r‬‬ ‫‪ae‬‬ ‫‪ee 2‬‏‬ ‫כ‬ ‫‏‪5 CNN‬‬ ‫סר ל אש‬ ‫‏‪ eet PION GD‬סנה‬ ‫בלא תורה‪ ,‬בלא חומה‪ ,‬וכו'‪.‬‬ ‫אמרי‬ ‫במ ע ר בא‬ ‫‪9‬‏ ‪ py‬ביבמות ס"ב‪ ,‬ע"ב‪ ,‬למטה‪:‬‬ ‫‪ 0‬כאן התחיל מרמורשטיין (דביר‪ ,‬ספר א'‪ )921 ,‬העתקת‪/‬ו מ‪,‬כת"י ג'" שלו‪ ,‬והמשכיל‬

‫ובו‬

‫‏‪ 60a‬צ"ל‪:‬‬ ‫‏!‪ Ch‬בביר‬

‫ולאברם‪.‬‬ ‫בעל המאמר‬

‫הזה‬

‫הוא‬

‫ר' סימון‬

‫בשם‬

‫ריבילו‬

‫ור‬

‫יהושע‬

‫דסכנין‬

‫בשם‬

‫ר' לוי אמר‬

‫‏‪ AN‬בלא חיים וכו'‪ .‬והנה שני הפרטים האלה‪, :‬שלום וחיים" כבר נזכרו למעלה‪ ,‬ולכן נוסף‬ ‫פה ענין חדש בנוגע לשלום‪ ,‬היינו ‪,xp‬‏ לו שלום מלמעלן‪.‬‬ ‫‪ 26‬מנוקד להורות שהוא ט"ס‪.‬‬ ‫‪ 36‬מאמרו של ר' מאיר חסר בכל המקומות המקבילים‪.‬‬ ‫‪ 4‬התחלת המלה הבאה‪.‬‬

‫כה‬

‫נוסח ארוך של מדרש תנחומא‬

‫שמי‪ ,‬שקרא לי אדם הראשון‪ .‬ד"א הוא ‪WOP‬‏‬ ‫שהתניתי ‏‪. pad pray‬ימצע לודג ז‪9‬היה םדא‬

‫הראשון שלא שיןנזה פניו‪ ,‬הה"ד ועוז פניו‬ ‫ישנא (קה' ח'‪ ,‬א')‪ ,‬אימתי‪ ,‬כשאמ' לו המן העץ וג' ‪.‬עבר" ג'‪" ,‬א)‪!POT ,‬‏ ‪)DIP‬‬ ‫וגרזשו מן הגן‪ ,‬הה"ד משנה פניו ותשלחהו (אי' י"ד‪ ,‬כ')‪.‬‬ ‫ד"א‪ ,‬חז(ר ווהעבינר לפניו כל הבריות זזוגות זוגות‪08 ,‬‬ ‫אמר לפניו‪ :‬לכל יש ‪)ay‬‏ זוג‪ ,‬ולי בנאורץ לא זוג‪ ,‬ולא‬

‫‪15‬‬

‫(דף‪.‬הו עיא‪-‬כי אדלר‪ ,‬סי' ‪ ,836‬דף ג'‪ ,‬ע"א)‬

‫ולאדם‬

‫לא‬

‫עזר‬

‫מצא‬

‫ולמה לא בראה]‬

‫כנגדו‬

‫לו תחילה‪ ,‬אלא צפה הקב"ה [שעתיד אדם לקרות]‬ ‫עליה תגר‪ ,‬לפי' לא בראה לו [עד שתבעה ‪.aeN‬‏‬ ‫‪ naT‬הו על‬ ‫‏‪ jo‬שתבעה‪ ,‬טיד ‏ ויפ ל* ‪stenoD‬‏‬

‫‏‪Feo‬‬

‫יק הח >האיתש‬

‫‪SSS‬‬

‫‪ey>n‬‏‬ ‫מ‬

‫האדםי‬ ‫יהושע‬ ‫דסכנין בשם ר' לוי‪ +::‬תחילת מפולת שינה‪ ,‬ישן‬ ‫ולא ‏‪ poy‬בתורה‪ ,‬זו היא ‪wn‬‏ תרדמה‪ 5*.‬ושלשה‬ ‫נובלות הם‪ :‬נובלת מיתה שינה‪ ,‬נובלת נבואה‬ ‫חלום‪ %5.‬רב יודן‪ 5+‬מוסיף ‪yT‬‏ שני נובלות‪ :‬נובלת‬ ‫אורה שלמעלן גלגל חמה‪ ,‬נובלת חכמה שלמעלן‬

‫‪10‬‬

‫תורה‪ .‬נובלת העו' הבא שבת‪ .‬אמר לו‬ ‫קיסר לרבן גמליאל ‪ %5:‬למה בגניבה‪ .‬אמרה לו‬ ‫בתו‪ :‬ברשותך אדוני‪ ,‬אני אחזיןר] לו תשובה‪oos .‬‏‬ ‫לו לקיסר‪ :‬תן לי קציןז‪ +‬אחד מאצלך‪ .‬אמר לה‪:‬‬ ‫‪ 97‬כאן מתחיל הפירוש האנדתי על החצי השני של פסוק הפתיחה‬

‫(קה' ח'‪ ,‬א')‪ ,‬ועיין‬

‫‪ 0‬ב"ר‪ ,‬פי"ז‪ ,‬ד' (שם‪mem ,)651 ,‬‏ להלן‪yp‘ ,‬‏ ל'א‪.‬‬ ‫‪ 18‬שם‪ ,‬פי"ז‪ ,‬ה'‪.‬‬

‫‪2‬‏ ‪ yaa‬בארמית‪ :‬דמך ליה ולא לעי באוריתא ולא עביד עיבידתא‪ .‬כנראה צריך להוסיף‬ ‫פה‪:‬‬

‫‪,‬ולא ‪yop‬‏ בתורה [ולא עשה מלאכה]"‪ ,‬ולאידך גיסא חסר שם‪:‬‬

‫זו היא שנת תרדמה‪.‬‬

‫‪ 8‬הנובלת הג' נזכרת בשו' ‪1‬ג‪ :‬נובלת העוה"ב שבת‪.‬‬ ‫‪‎ 8‬רבב ‪PIN as‬‬ ‫‪ 5‬בנוסח ארמי בסנהדרין ל"ט‪ ,‬ע"א‪ ,‬למעלה‪ ,‬א"ל כופר לר'"ג וכו' ומלת "‪,Ip‬‏ היא‬ ‫ע"פ הצנזורה‬ ‫‪,‬‬

‫‪A‬‬

‫בדפוס‬

‫בסיליאה‪,‬‬

‫ובכ"י‬

‫מינכען‬

‫וכו' נמצא‬

‫בצדק‬

‫‪,‬קיפר"‪,‬‬

‫עיין ד"ס‪,‬‬

‫השוה גם ס' המעשיות‪ ,‬הוצ' גסטר‪yp‘ ,‬‏ ‪ ,48‬סי' ‪ ,1,/‬ומה'ג א'‪ ,‬צד ‪.38-48‬‬

‫צד‬

‫‪ ,801‬הע'‬

‫כנראה מעשה‬

‫זה מקומו גם בב"ר קודם הויכוח של המטרונה עם ר' יוסי (ב"ר‪ ,‬פי"ז‪ ,‬ז'‪ ,‬הות'א‪ (851 ,‬שנמצא‬ ‫נם להלן (דף ד'‪yta ,‬‏ שו' ‪ 9‬והלאה)‪ .‬השוה התחלת ‪TNIM‬‏ פה‪,yT :‬‏ "‪ AIA‬כמו שם‪.‬‬ ‫‪= 6‬אמרה‪.‬‬ ‫‏‪ s7‬מלת ‪,‬דוכוס" נתרגמה פה ל‪,‬קצין'‪.‬‬

‫קטעי‬

‫‪eW‬‬

‫מדרשים‪.‬‬

‫מכתבי‪-‬יד‬

‫הגניזה‪. ‎‬‬

‫כי תצור על עיר?ז (דב' כ'‪ ,‬י"ט)‪ ,‬שיהיו כל בעלי ‪nro‬‏ ביד‬ ‫לראות‬ ‫אדם ומוראו עליהם‪. .‬ויבא אל האדם‬ ‫מה יקרא לו בר" כ'‪" ,‬ט)‪ ,‬אמר דוד‪ :‬תמשילהו במעשה‬ ‫ייק ריא * ‪NTO‬‏ ‪ym‬‬ ‫יריך כל שתה תחת רגליר ותה" הח ]ו‬

‫סב שים \ תל כילי ה‪O‬ב‪n‬‏‬ ‫‏‪ oon‬השרדה‬ ‫ה‬ ‫ש"ה מי כהחכם ומי יודע פשר דבר חכמת‬ ‫אדם תאיר פניו ועוז פניו ישוונא]‪( 3‬קה' ח'‪ ,‬א')‪ .‬אמרו )"‪°547‬‬ ‫רבותינו ז"ל אדם על [מזליאנתו] נברא‪ *5.‬אמ' ר' אלע'‬ ‫ו‪O‬ל‪ST‬‏‬

‫‪5‬‬

‫[אלעוזר בר‬ ‫אמ' ר' יוחנן‬ ‫ומשני ‪yO‬‏‬ ‫ובקש הקב"ה‬

‫‪ )eer‬הי מ םי והל כל‬ ‫‪ SNO OD‬ער ‪,ola‬‏‬

‫‪sel‬‬

‫‪eo‬‬

‫שמעון אף ‪nm‬‏ על מליאתה ניבראת‪.‬‬ ‫אדם [וחוה] כבן עשריןם ‪WPO‬‏ נבוראזו‪,‬‬ ‫נבראו‪ :‬מאדמהן זכר‪[ ,‬ומעזפר נקיבה‪%7.‬‬ ‫להודיע חכמתו שלאדם לכל‬

‫(רף ‪ 7‬ע"ב)‬ ‫[העליונים על שאמרו לו מה ‪sawt‬‏ כי תזכרנו ‘‪MA‬‏ ח'‪ ,‬ה')‪ ,‬זז‬

‫‪5‬‬

‫‏)‪ ors‬לאדם כל בריזה שברא בתחתונים‪,‬‬ ‫וכדי שיקרא להן שמוזת‪" .‬אמר אדם‪ :‬לזה נאה לקרותו‬ ‫נשור]‪ ,‬ולזה נואה] לקרותו סוס‪ ,‬ולזה חמור‪ ,‬ולזה‬ ‫ארני]‪ ,‬ולזה גמל‪ .‬קרא לכל שמות‪ .‬אמר לו‪ :‬ואתה‬ ‫מה שמך‪ .‬אמר לו‪ :‬אדם‪ .‬אמר לו‪ :‬למה‪xo‘ .‬‏‬ ‫לפניו‪ :‬מפני שנבראתי מן האדמה‪ .‬אמר לו‪:‬‬ ‫ואני מה שמי‪ .‬אמר לפניו‪nap :‬‏ העולמים‪ ,‬נאה‬ ‫לכל לקרותך אדונִי‪ :,‬שאתה אדון לכל בריותיך‬

‫‪ 01‬ואדון לכל העולמים‪ .‬אמ' ר' אחא‪%‬ז אמר הקב"ה‪:‬‬

‫אני "י הוא שמי וכבודי לאחר לא אתן (יש' מ"ב‪ ,‬ח')‪ ,‬הוא‬ ‫‪,‬תפשה"‬ ‫‪ 27‬היינו ל‬

‫חיים‬ ‫וכו'‪,‬‬ ‫לכל‬ ‫רז"ל‬

‫כדי‬

‫(=לכבשה)‪ ,‬וכן פה ‪,‬ויצר" נפתר באופן אגדתי כדי ‪,‬שיהיו כל ‪ay‬‏‬

‫ביד אדם ומוראו עליהם"‪ ,‬ומפני כן ‪,‬ויבא אל האדם‪ . . .‬רגליו"‪.‬‬ ‫‪ 8‬פתיחה זו היא בצירוף מה שנאמר להלן (שו' ‪ )82‬שב‪,‬קש הקב"ה להודיע חכמתו שלאדם'‬ ‫והשוה קה"ר‪ ,‬פ"ח‪ ,‬ב'‪ :‬ד"א מי כהחכם‪ ,‬זה אדה"ר‪ . . .‬ומי יודע פשר דבר‪ ,‬שפירש שמות‬ ‫‪yyy‬‏ פסדר"כ‪ ,‬פ' פרה‪ ,‬ל"ו‪ ,‬ע"ב‪ ,‬וש'נ)‪ .‬ובתור טעם לחכמתו של אדה"ר נזכר פה מאמר‬ ‫ש‪,‬אדם על מליאתו נברא" וכו'‪.‬‬ ‫‪ 4‬הקו מורה ‪WDT‬‏ ט"ס‪.‬‬ ‫‪5‬‏ ‪ Men‬ב"ר‪ ,‬פי"ד‪ ,‬ז' (הות'א‪)WY( ,031-181 ,‬‏‬ ‫‪ 6‬בב"ר‪ :‬ר' הונא אמר עפר זכר ואדמה נקיבה‪ ,‬היוצר הזה מביא עפר זכר ואדמה נקבה‬ ‫שיהא כיליו בריא‪ .‬פה הנוסח שונה‪.‬‬ ‫דד השוה ב"ר פי"ז‪ ,‬ד' (הות"א‪ ,551-651 ,‬וש'נ)‪.‬‬ ‫‪ 8‬על אודות שינוי נוסחאות ר' חייא ור' אחא עיין שם‪ ,651 ,‬הע' לשורה ‪.4‬‬

‫נוסח‬

‫‪10‬‬

‫של מדרש‬

‫ארוך‬

‫כן‬

‫תנחומא‬

‫לה בינה יותר מן האיש‪DI .‬‏ שנינוייי בת ‪SMN‬‏‬ ‫עשרה שנה ויום אחד נדריה נבדקים‪ ,‬בת‬ ‫שתים עשרה שנה ויום אחד נדריה קיימין‪,‬‬ ‫ובודקין כל שנים עשר חודש‪ ,‬בן שנים עשר‬ ‫שנה ויום אחד נדריו נבדקין‪ ,‬בן שלש עשרה‬ ‫שנה ויום אחד נדריו קיימין‪ ,‬ובודקין כל ש‬ ‫שלשה ‪yw‬‏ ר' שמואל*‪ 9:‬לפי שהאיש דרכו‬

‫‪15‬‬

‫לצאת לדרך ולמד בינה מנבנזי אדם‪ ,‬והאשה‬ ‫יושבת בתוך ביתה‪ .‬ר' שמעון בן יוחאי‬ ‫אומ' קשטה ככלה‪ ,‬ואחר כך הביאה‬ ‫אצלנון‪ .‬כמה חופות עשה הקב"ה לאדם‪[ ,‬ר']‬

‫(דף ה'‪ ,‬ע"ב)‬ ‫[ר' שמעון בן לקיש ורבנן‪ 99 ,‬ר' שמזעון ‪ 2739‬מנם אחד עשר‬ ‫‪ 77227‬מנום עשר‪DNI .‬‏ ‘‪ YW NNI TNO‬בעדן‪ 99‬אלהים‬ ‫והיית] כל אבן יקרה מסוכתיך אודם פטדה‬ ‫[ויהלום] תרשי[ש] שוהם וישפה ספיר נופך‬ ‫ווברוקת מלאכת תופיך ונקביך בך‬ ‫ביום הבראך כוננו (יח' כ"ח י"ג)‪ ,‬כלל ופרט‪ ,‬עשה הכלל‬

‫‪10‬‬

‫מוסף על הפרט‪ ,‬והכל בכלל כל אבן יקרה‬ ‫מסוכתיך‪ .‬‏‪ IND‬דאמ' ‏‪ WY‬מונה כולן‪ .‬‏ ומי‬ ‫שמנאן תשע‪ ,‬לא מנה הזהב שאינו חופה‪.‬‬ ‫ער ב‪ ,‬כ'ב)‪ ,‬אמ' ר' ‪xap‬‏ טובה העיר‬ ‫ויביאיה אל האדם‬ ‫ומשבחת שמלכה שושבינה‪ .‬‏ ויאמר‬ ‫האדם זאת הפעם גג" שם‪)"a ,‬‏ יהודה בר' אמ'‪ %9‬בתחילה‬ ‫ברא אותה ‪>o‬‏ וראה ‪sma‬‏ מליאה רירין ‪mo‬‏‬ ‫והפלינה [מזמנו‪ ,‬וחזר ובראה לו פעם ‪ym‬‏‬

‫‪15‬‬

‫‪IVOJ‬‏ זו היא שעתידה להקיש‬ ‫הה"ד ‏ זאת‬ ‫עלי כזוג‪ ,‬כמו שונאזמ' ופעזמון ורמון (שמ' ל"ט‪ ,‬כ"ו)‪ ,‬זו היא‬ ‫שמפעמתני כל הלילה כולו‪ ,‬זו היא שלאותה‬ ‫[הזפעם‪ ,‬ה"ה‪ %9‬שבראת לי פעם שנייןה]‪ .‬שאלו את‬ ‫אפ‬

‫מ ינדה‬

‫הי ‪)AS‬‏‬

‫מנפ הפגנון קטוע כאן‪ ,‬והשוה‬

‫בב"ר‪:‬‬

‫ר' ירמיה‬

‫בשם‬

‫ר' שמואל בר רב יחק‬

‫אית‬

‫דמחלפין‪,‬‬

‫דרכה שלאשה להיות ‪yvan‬‏ בתוך ביתה‪ ,‬ודרכו שלאיש להיות יוצא לשוק ולמד בינה מבני אדם‪.‬‬ ‫‪2‬‬

‫שם‪,‬‬

‫‪3‬‬

‫צריך‬

‫‪ ,161‬וש'"נ‪.‬‬ ‫להוסיף‪:‬‬

‫לקיש‪.‬‬

‫‪ 4‬ב"ר‪ ,‬פי"ח‪ ,‬ג'‪ ,‬בארמית‬ ‫‪5‬‬

‫שם‬

‫‪6‬‬

‫כנראה=הרי‬

‫די‬ ‫היא‪.‬‬

‫‪8‬‬

‫צריך‬

‫(הות"א‪ ,361 ,‬וש'נ)‪.‬‬

‫להוסיף‪:‬‬

‫גן‪.‬‬

‫כו‬ ‫‪15‬‬

‫קטעי‬

‫מדרשים‬

‫מכתבי‪-‬יד‬

‫הגניזה‬

‫לה‪ %%.‬אמרה לו‪ :‬ליסטים באו בלילה‪ ,‬ונוטולו ממנו‬ ‫קיתון שלחרס [והחזירון ‪dno‬‏ קיתון שלזהב‪[ .‬אומר‬ ‫לה‪ :‬ולונאי שיבאו עלינון בכל ‪row‬‏ אמרה לו‪ :‬לא‬ ‫יפה לאדם הראשון שונוטלו ממנו צלע ‪smis‬‏‬

‫‪Cy ey‬‬ ‫)‪aler a‬‬

‫[והחזירו לו בריה ‪dlwowa‬‏ אמר לה‪:‬‬

‫[לא שאלתי לאוביך למה לא לקחה ממנו‬ ‫(בפרהוסיא‪ .‬אמרה לו‪so :‬‏ ‪ ?PNA‬בפרהפיא‬ ‫‪5‬‬

‫היא מתגנה עליו‪ .‬אמרה להם‪ :‬תנו לי חתיכה‬ ‫שלבשר‪ .‬לקחתה ונתנה אותה תחת שחיה‬ ‫והוציאה אותה‪ .‬אמרה להם‪ :‬אכלוה‪ .‬אמרו‬ ‫לה‪ :‬נמאפה בזיעה‪ -:‬אמרה להם‪ :‬כך אדם‬

‫הראשון‪ ,‬אילו לקחה ממנו בפרהפיא‪ ,‬היתה‬ ‫‪10‬‬

‫נמאסת עליו‪ ,‬מתגניא עליו‪ .‬מטרונה שאלה‬ ‫את ר' יוחאי‪ 9 ,‬אמרה לו‪ :‬למה בגניבה‪ .‬אמר לה‪:‬‬

‫משל‪xo ,‬‏ הפקיד אדם אצליך ליטרא‪9‬פ שלנ'‬ ‫שלנחושת‪ ,‬ותחזירי לו ליטרא שלזהב בפרהסיא‪,‬‬ ‫זו גניבה‪ .‬אמרה לו‪ :‬למה במטמוניות‪ .‬אמר‬ ‫לה‪ :‬בתחילה בראה לו‪ ,‬וראה אותה מלאה ר'‬ ‫‪15‬‬

‫ריריין ודם‪ ,‬והפליגה ממנו‪ ,‬חזר ובראה לו‬ ‫פעם שנייה‪ .‬אמרה לו‪ :‬מוספת אני על דבריך‪,‬‬ ‫אמורה הייתי מקטנותי שאנשא לאחי אמא‪,‬‬ ‫ועל ידי נדלתי עמו ‪sam‬‏ לא רצה בי‪ ,‬והלך‬

‫(דף ה'‪ ,‬ע"א=כ"י אדלר‪ ,‬פי' ‪ ,836‬דף ד'‪ ,‬ע"א)‬

‫ונשא לו אשה ‪)NNIN‬‏ שאינה נאה כמותין‪.‬‬ ‫מעשה בחסיד שהיה נושוי לחסידה אחת!‪,‬‬ ‫ולא העמידה בנים‪ .‬אמרו ‪SP‬‏ אנו מועילין]‬ ‫כלום‪ .‬עמד וגרשה‪ ,‬והלך ‪nes‬‏ אשה ורעה)‪,‬‬ ‫ועשאתו רשע‪ .‬והלכה היא ונשאת לורשע)‪,‬‬ ‫ועשאתו צדיק‪ .‬הוי אומר הכל מן האשה‪% .‬‬ ‫‪ oN Oe‬ה ש ל ‏‪ ey‬רב יב וביכ "ר‬ ‫‏‪Ot ee‬‬ ‫ניתן‬ ‫‪8‬‬

‫צ"ל‪:‬‬

‫רכבו‬

‫למה‪.‬‬

‫‪ 9‬צ"ל‪ :‬ר' יוסי (השוה הע' ‪.)55‬‬

‫‪ 09‬בב"ר‪ :‬אונקיא ‪NNN‬‏ שלכסף בחשיי‪ ,‬ותחזיר לו ליטרה של כסף בפרהסיא‪.‬‬ ‫‪ 1‬ביר‪ ,‬פי"ח‪ ,‬א' (הות'א‪ ,061 ,‬וש'נ)‪.‬‬

‫נוסח‬

‫‏‪ WAS‬של מדרש‬

‫כט‬

‫תנחומא‬

‫‪ 01‬וכתי' ומסקרות עינים (שם); לא מן האוזן‪ ,‬כדי ‪won‬‏‬ ‫תהא ציתנית‪ ,‬וכתי' ושרה שומעת פתח הא‬ ‫האהל (בר' י"ח‪ ;)" ,‬לא מן הפה‪ ,‬שלא תהא דברנית‪)ns ,‬‏‬ ‫ותדבר מרנים] (במ' י"ב‪ ,‬א'); לא מן הלב‪ ,‬כדי שלא ‪nas‬‏ קנאית‪,‬‬ ‫וכתי' ותקנוא רחל] באחותה ‪)a‬‏ ל'‪ ,‬א'); לא מן היד‪ ,‬שלא‬ ‫‪ 5‬תהא ממשמןשונית‪ ,‬וכתי' ותגנוב רחל את‬ ‫התרפים (שם‪ ,‬ל"א‪ ,‬י"ט); ולא מן [הרגל]‪ ,‬כדי שלא ‪nos‬‏ יצאנית‪ ,‬וכתי'‬ ‫ותצא דינה (שם‪ ,‬ל"ד‪ ,‬א')‪ .‬אמר שלמה ותפרענוז כל עצתי‬ ‫ולתוכחתי לא אביתם (מש' א'‪ ,‬כ"ה)‪ .‬אמ' הקב"ה‪ :‬אני לא ב‬ ‫(דף ז'‪ ,‬ע"א=כ"י אדלר‪ ,‬סי' ‪ ,8852‬דף ב' ע"א)‬ ‫בראתיה אלא ממקום צנוע שבאדם ‪ee‬‏ ‪eee‬‬

‫‏‪] eoxy‬ב‬ ‫‪5‬‬

‫"ייר א‪o‬ל‪m‬‏‬

‫‪:‬אית"‬

‫ו‬

‫הצ ל עלאשרי‬

‫הל והאד‬ ‫הד םל אש ה הי ב א‬ ‫[דפ]כנא?‪ :9‬אומ' מהו ויבן‪ ,‬ניתבונן הניואך (לבראותזה‪,‬‬ ‫אמ'‪NO :‬‏ אני בורא אותה מן הראש‪NITN[ ,‬‏‬ ‫רוחה גסה; ‪)NO‬‏ מן האוזן‪NAN ,‬‏ ציתוניות;‬ ‫‏‪, yo aN‬ןיעה ‏‪; NAN‬תינרקס ‏‪ ON‬ןמ ‪,‬םידיה‬ ‫תהא ממשמשנית; ואם מן הרגל תהא יצאנית‪.‬‬ ‫מה עשה‪ ,‬בראה‬

‫ממקום צנוע שבאדם‪,‬‬

‫לק‬

‫‪eoj‬‏‬

‫םור ‪eci‬‏‬

‫שא‬

‫‪ 01‬שאפילו אדם ערום הוא מכותה‪ %91,‬כדי שתהא‬ ‫צנועה‪)yS ,‬‏ כל אבר ואבר שהיה בורא בה ‪A‬‏‬

‫‪51‬‬

‫היה אומ' ‪)dni‬‏ אשה צנועה‪ ,‬אשה צנועה‪ ,‬הה"דן כל ‪5‬‬ ‫כבודה בת מלוך פניזמה (תה' מ"ה‪ ,‬י"ד)‪. . . .‬בת‪%01‬‬ ‫בחררת‪ ,‬כת‬ ‫‪ea‬‬ ‫‪eee‬‬ ‫בת שרים אתה ‪ee‬‏ ‪eee‬‬ ‫בר‬ ‫‪ene‬‏ ‪meo ee eee koR nee LO ato eo ena‬‬ ‫שרים תה‬

‫‪4‬‏‪ TDN‬האדם ‪kn‬‏ הפעם עצם מעצמי ובשר‬ ‫מבושרי למאת ‪?PIR‬‏ אשה] כי מאיש לוקחה ‪IN‬‏‬ ‫‏‪ ONIN‬הפעם ‏‪, (TWN) NIN‬שיאומ ןאכמ ‪95:‬ךוליאו‬ ‫‪ ait‬עב‪) ‎‬‬ ‫[אדם נושא את בת חבירו ומצווה על פריה ורביהו‪‎.‬‬ ‫‪ nxn‬הפעם נעשה המקום שושבין לאודם‪ ,‬מ‪‎‬‬ ‫‪ 201‬כאן נכפל המאמר הקודם של ר' יהושע דסכנין בשם ר' לוי‪.‬‬ ‫‪ 38‬צ"ל‪ :‬מכוסה‪ ,‬ובב"ר‪ :‬אותו מקום מכוסה‪.‬‬ ‫‪ 4‬המלה הראשונה של השורה הבאה‪.‬‬ ‫‪ 5‬הוספתי את כל החסר ע"פ אדרת‪ ,‬נוסחא ב'‪ ,‬פ"ח (הוצ' שעכטער‪,‬‬ ‫נו"א‪DT ,‬‏ (שם‪ ,‬צד ‪.)91‬‬

‫צד ‪ ,)82‬והשוה‬

‫קטעי‬

‫כח‬

‫מדרשים‬

‫הגניזה‬

‫מכתבי‪-‬יד‬

‫(דף ו'‪ ,‬ע"א‪-‬כ"י אדלר‪ ,‬סי" ‪ ,836‬דף ה'‪ ,‬ע"א)‬ ‫ר' שמעון בן לקישזי מפני מה נשתנתה אשה‪YRP ,‬‏ כל‬ ‫החלומות מיגעין לאדנם וזו מיגעת לאדם‪xoV .‬‏‬ ‫להם‪ :‬שמתחילת ברייתה [אינה אלא בחלום‪ ,‬הה"ד!‬ ‫כר ב'‪ ,‬כ'א)‪ ,‬שבחלום נניוטלה‬ ‫ויישן ויקח אחת מצלעותיו‬ ‫‪ | 5‬ממנה‪ ,‬ובחלום בא עליה‪ ,‬שאם לא כן לא הניה (‪SITO‬‏‬

‫יודע האיך לשמש‪ ,‬לפיכך יש בה ממש בחלום‪.‬‬ ‫‪na‬‏ כיו המרי‬

‫‏‪ ory‬ימע = ירב שר פיב שרי‬ ‫נשא אדם אשה מקרובותיו‪ ,‬עליו הוא אומר‬ ‫לזאת ‪?PIR‬‏ ‪SWA‬‬ ‫‏‪ oxy‬מעצמי‬

‫ת נה‬

‫םא‬

‫'‪1‬‬

‫ג' (‪)YD‬‏ מיכאן שנ'‪9‬‬

‫‪0‬ג שניתנה תורה בלשון הקודש‪ ,‬שאין לשון אשה‬ ‫נופל על לשון איש כי אם בלשון הקדש בלבד‪.‬‬

‫‪5‬‬

‫ר' ‪pse‬‏ אמ' כשם שניברא העולם ‪adep‬‏‬ ‫הקודש‪ ,‬כך ניתנה תורה בלשון הקודש‪ .‬ד"א‬ ‫לזאת ‪?DIR‬‏ אשה‪ ,‬ידע אודם שעתוידה להחטיאו‬ ‫וליתן דין בשבילה‪wots ,‬‏ זאת‪ ,‬אקרא בשבילה‬ ‫לודיזן‪ ,‬ויקראי*‪ 9‬אלהים אל האדם ‏ שם‪ ,‬ג'‪ ,‬ט')‪ ,‬לזאת ‪pas‬‏ אשה‪,‬‬ ‫על כן עתידין כל הבריות לעזוב עיקר חיותן‬

‫‏‪ sepa‬וע ל" ‪St‬‏‬

‫אשי‬

‫יע כב‬

‫התד‬

‫יתת‬

‫הביר‬

‫(דף השב‬ ‫[‪yla‬‏‬

‫‪)27‬‬

‫ל‬ ‫(‪ leanne 2‬לש‬

‫(חברתך ואשת בריתך] (מלא' ב'‪ ,‬י"ד)‪ ,‬ואומ' ראה חיים עם‬ ‫[אשה אשר אהבת‬

‫‪5‬‬

‫(קה' ו‬

‫‪6‬‬

‫מו‬

‫ושמח מאשת נעוריך‬

‫(מש' ה'‪ ,‬י"ח)‪ .‬וד‪79‬‬

‫כר‪ ,‬שם)‪ ,‬ולא באשת חבירו‪ .‬‏ ודבק באשתו‪,‬‬ ‫‏‪ pat‬באשתו‬ ‫[ולא בזזכור ולא בבהמה‪ °37) 99.‬שם‪ ,‬כ"ב)‪ ,‬ר' ‪?uoy‬‏ דסיכנין‬ ‫בשם ר' לוי אמ'‪ 993‬ויבן כתי'‪ ,‬התבונן מאיכן לב‬ ‫לבראותה‪,‬‬

‫אמ'‪:‬‬

‫לא אברא‬

‫אותה‬

‫מן הראש‪,‬‬

‫שלא ‪NAN‬‏ רוחה )‪ 09,101‬וכתי' ותלכנה נטויות‬ ‫גרון (יש' ג'‪pcs ,‬‏ לא מן העין‪ ,‬כדי שלא תהא סקרנית‪,‬‬ ‫‪ 70‬בב"ר‪ :‬בעון קומי ריש לקיש וכו'‪ ,‬והנוסח פה יותר שלם‪.‬‬ ‫ג התחלת המלה הבאה‪.‬‬ ‫‪ 8‬בב"ר (שם‪ :)461 ,‬ר' פעחס ור' הל קיה ‪avo‬‏ ר' סימון כשם שיתנה בלה"ק כך‬

‫חזקיה‪.‬‬

‫נברא העולם בלה"ק‪ ,‬אולם בפל"א‪ ,‬ח' (שם‪ (182 ,‬ישנו נוסח אחד‪ :‬ורבי‬ ‫‏‪ 98a‬צריך להוסיף‪ :‬י'י‪ .‬והמכוון פה גם לפסוקים הבאים‪ :‬ג'‪=" ,‬‬ ‫‪ 9‬עיין ב"ר‪ ,‬פי"ח‪ ,‬ה' (הות"א‪.)761 ,‬‬ ‫‪ 001‬ב"ר‪ ,‬פי"ח‪ ,‬ב' (הות"א‪ ,261-861 ,‬וש'נ)‪.‬‬ ‫‪ 1‬בב"ר‪ :‬מוקרת ראשה‪ ,‬אולם כמו פה בת"ה‪ ,‬וישב ו'‪ :‬אם אברא אותה מן הראש תהא‬ ‫דוחה גסה (ועיין להלן בליקוטים מילת"ת‪ ,‬סי' קס"ד‪ ,‬ות"ב‪ ,‬וישלח י"ז)‪.‬‬

‫לא‬

‫נוסח ארוך של מדרש תנחומא‬

‫בשמו; קרא לעופות עופות‪ ,‬וחזר וקרא שמות‬ ‫‪ 5‬לכל אחד ואחד‪ .‬יי ויש אומ' אף למלך מ"ה ב"ה?גו‬ ‫‏]‪ NIP‬שם‪ ,‬שכן הוא אומנר ווכל אשר יקרא לו‬ ‫האדם נפש חיה הוא שמו‪ ,‬ואומ' "י איש מ‬ ‫מלחמה "י (שזמו (שמ' ט'ו‪ ,‬ג')‪gnirpS .‬‏ אדם להתרעם‬ ‫(דף ח'‪ ,‬ע"ב)‬ ‫[לפני הקב"ה‪ :‬לכל הבריות בראת זוג ואנין אחד בעולמך‪,‬‬ ‫‪yrpS‬‏‬ ‫כנגדה‬ ‫עור‬ ‫ל א מ‪SN‬‏‬ ‫היה ‪osO‬‏‬ ‫‏‪ oe noe‬לב‬ ‫‏‪ Mow OPIM......‬ארקו ‪ ).113‬םגו‬ ‫קוראן למשה שם‪ ,‬ורמז האדם נפש חיה‪ ,‬ספי‬ ‫‪ 5‬תיןבות] נחיגו משה‪ .‬ד"א נפש חיה‪ ,‬סופי תיבות‬ ‫נח‪ .‬ד"א‬

‫יקרא‬

‫לו‬

‫האדם‬

‫נפש‪,‬‬

‫האדם‬

‫הקוד*‪::‬ג שמואל‪.‬‬

‫ד"א אף הצדקניות‪ ,‬האדם נפש חיה‪ ,‬הנקוד‬ ‫‪ 997.611‬ד"א אף ‪WO‬‏ עשר שבטים נגלו לו‪,‬‬ ‫‏‪oan‬‬

‫‏‪eda‬‬

‫ה וא‪,‬‬

‫שנים עשר‪ ,‬ה"ה ‪wo‬‏ עלו שבטים‬

‫‪ ae‬הי התו ב'כס ‪ "0‬ה הק היא אםיח שי תהי ל כ ל‬ ‫להם‬ ‫היב המה גלעוף השמים ולכל חית"השדה וא‬ ‫מ אע זר" כנבד הי" בר בי כ")‪ ,‬נלמה לא ‪)NM‬‏ לר בתחילה ‪741‬‬

‫‪5‬‬

‫"לאמ‬

‫לפי שצפוה] הקב"ה שעתיד ‪NTO‬‏ הראשון לע‬ ‫לעמוד ‪)dap‬‏ ולהתרעם על בן זוגו‪ ,‬והרי דברים‬ ‫קל וחומר‪ ,‬מה אם דבר שדיבר ותנע [מופיויוו ע‬ ‫עלנתזה עליו תרעומת‪ ,‬איןלוז ניתנה לו מויד‪ys ,‬‏‬ ‫רד מה‬ ‫א‪l‬ל‪el‬‏‬ ‫‏‪ aeons‬וכה טיה ורשופ לי יל ‪e‬‬ ‫‪ "= nyse‬יו גיס רג‬ ‫‏‪Nase inp yess oN‬‬ ‫ם‪ ,‬כ"א)‪ ,‬ר' יהושע אומ' נטל הקב"הטגג‬ ‫בשר תחתינה‬ ‫(כאן סוף המחברת‪).‬‬

‫‪:‬רא למלה"ש מעופפים‪ ,‬וחצר וקרא שמות לכל אחד ואחד‪.‬‬ ‫‪ 111‬באדר'נ נוסף כאן ק‬ ‫‪= 211‬מלכי המלכים ברוך הוא‪ %11 | .‬הקו מורה שפה ט"ס‪1+ | .‬ג הנקודות מורות שפה ט"פ‪.‬‬ ‫‪ 5‬היינו שהתיבות המנוקדות ב‪,‬יקרא ‪S1‬‏ האדם "‪?Pb‬‏ הן ‪,‬שמואל"‪ .‬אמנם אין נקודות אלו‬ ‫בכ"י שלפנינו‪.‬‬ ‫‪ 6‬היינו שר"ת של ‪,‬האדם ‪ipe‬‏ חיה" עולות “‪,nim‬‏‬ ‫‪ 711‬כאן הוא ההמשך של האגדה למעלה ש‪,‬התחיל אדם להתרעם לפני הקב"ה" וכו'‪ ,‬ועיין‬ ‫למעלה‪ ,‬עמ' כ"ה‪.‬‬ ‫‪ 8‬היינו שאדם בעצמו ‪apw‬‏ שתהיה לו בת זוג‪,‬‬ ‫‪ 911‬כנראה נזכר פה מאיזה מקום בגופו של אדם ניטל העצם בשביל בריאת חוה‪nom .‬‏‬ ‫ב"ר‪ ,‬פי"ז‪ ,‬ו' (הות"א‪ :)781 ,‬ויקח אחת מצלעותיו‪ ,‬ר' שמואל בר נחמני אמר ‪DJ‬‏ סיטרוי‪. . .‬‬ ‫ושמואל אמר עילעא אחת ‪pap‬‏ שתי צלעות נטל‪ .‬פה בעל המאמר הוא ר' יהושע‪.‬‬

‫קטעי מדרשים מכתבי‪-‬יד הגניזה‬

‫ל‬

‫(מיכאן ואילך]*‪ :9‬אדם קונה שושבין לענצומנו]‪[ .‬עצזם‪601 ,‬‬ ‫מפני שהאשה נבראת ‪oy‬‏ העצם‪ ,‬לפיכך וקשה]‬ ‫‪[ 5‬היא] להתפיניס)‪ ,‬שהעצם אפי' אתה נותנו בתוך‬ ‫המים אינו משרה‪ ,‬אבל האיש נברא מן האד'‬ ‫האדמה‪ ,‬מה האדמה אפי' אתה נותן עליה‬ ‫טיפת מים היא נִישרָה‪ ,‬כך הוא האיש‪)DD .‬‏‬ ‫מה האיש אינו צריך קישוט והאשה צריכה‬ ‫‪ 01‬קישוט‪ ,‬האיש נברא מן האדמה‪ :,‬והאדמה‬ ‫אינה נסנרחות‪ ,‬כך הוא האיש‪ ,‬אבל האשה נבראת‬ ‫מן האיש‪TAW 07701] ,‬‏ ‪ SP NO‬אתה נותן בו תבזלין‬ ‫כל (צורכו הוא מבאיש‪ ,‬כך האשוה ‪SD‬‏ אינה‬ ‫[מתקשטת מבאשת‪ .‬ז‪. 9‬ומפני מה] האיש מחזר‬ ‫‪ 5‬על האשןה ואיון האשה ומחזורת על [האישן‪,‬‬ ‫האיש מבקש אבידתו ‪)ORP‬‏ (‪ TINW‬מבקושות לה‪.‬‬ ‫ונמפזני מה [האיש מפקיד זרע באשה ‪)NP‬‏ האשה מפקדת]‬ ‫(באישן‪ ,‬למה [הדבר דומה‪ ,‬לא' שמבקש אדם נאמן להפקיד אצלו]‪801.‬‬ ‫(דף ח'‪ ,‬ע'א=כ"י אדלר‪ ,‬פי' ‪ ,836‬דף ו'‪ ,‬ע"א)‬

‫‪5‬‬

‫רב חסדאי [אמ'‪ 993‬בינה בה מגורות ‪YNA‬‏ מן]‬ ‫האיש‪ ,‬רחבה מלמנטן וצרה מלמעלן‪ ,‬כדין‬ ‫שתקבל עוברין‪ .‬וכך היא גןיזהונם‪ ,‬צרה]‬ ‫מלמעלן ורחבה מלמטן‪ ,‬הה"ד ואף הנפיותך‬ ‫מפי צר רחב לא מוצק תחתיו וג'‪)NO ,‬‏ ל"ו‪ ,‬ט"ז)‪ .‬דב' א'‪901‬‬ ‫לק הו‬ ‫אה‬ ‫אליה לם‪ ,‬את הפיל עפ ש‬ ‫הביע‬ ‫אש הרהא‬ ‫ל‬

‫הו א ליהאוד ה‬

‫הת הם‬

‫ובר ב כים )ו מה כתיל טכה‬

‫וייצר י'י אלהים ‪oy‬‏ האדמה כל ‪nm‬‏ השדה‬ ‫ואת כל עוף השמים ויבא אל האדם לראות‬ ‫טג מה יקרא לו וכל אשר יקרא לו האדם נפש‬ ‫חיה הוא שמו (שם‪ ,‬י"ט)‪ ,‬אמרו רבותי' ז"ל העביר הק‬ ‫הקב"ה לפני אדם סדרי בהמה חיה ועוף‪ ,‬גו‬ ‫קרא לחיה חיה‪ ,‬וחזר וקרא לכל [אחוד ואחד בש‬ ‫‪ 6‬כנראה פה אותו המאמר שבאדר"נ‪ ,‬נו"ב‪ ,‬פ"ט (שם‪ ,)42 ,‬אלא שמקוצר פה‪ ,‬והיינו‪ :‬עצם‬ ‫מעצמי‪ ,‬מפני מה האשה קשה להתפייס‪ ,‬והאיש נוח להתפייס‪ ,‬אלא שהאשה נבראת מן העצם‬ ‫וכו'‪ .‬והשוה ב"ר‪ ,‬פי"ח‪ ,‬ח' (הות"א‪.)951 ,‬‬ ‫‪ 8‬השוה ב"ר‪ ,‬שם‪ ,‬ואדר"נ‪ ,‬שם ‪ ,52‬למעלה‪.‬‬ ‫‪ 7‬הוספתי את כל החסר ע"פ אדר"נ‪ ,‬שם‪.‬‬ ‫‪ 901‬ב"ר‪ ,‬פי"ח‪ ,‬ג' (הות"א‪ ,)861 ,‬ומן ‪,‬וכך היא גיהנם" ‪)WW‬‏ >‪ )5-‬חסר שם‪.‬‬ ‫‪= 3‬דבר אחר‪.‬‬ ‫‪ 011‬אדר'נ‪wD ,‬‏ ‪ .32‬וכאן צריך להוסיף‪[ :‬קרא לבהמה בהמה‪ ,‬וחזר וקרא לכל אחד‬ ‫בשמו]; קרא לחיה חיה וכו'‪.‬‬

‫לג‬

‫נוסח חדש של התחלת מדרש תנחומא‬

‫[כ"י אוכספורד ‪.beH 4. 46‬‏ ‪ .sM‬דף פ' ע"ב (ע"א הוא חלק)‪.ldoB. 2282 -‬‏‬

‫על הגליון למטה נכתב פיוט לר"ה‪].‬‬

‫בשמ רחמי מנדרוש התורה לר' תנחומה ז"ל‪:‬‬ ‫צ‬

‫‪+‬‬

‫צ‬

‫‪₪‬‬

‫ש‬

‫צ‬

‫‪v‬‏‬

‫צ‬

‫‪+‬‬

‫‪-‬‬

‫כתיב מגיד מראן[שית אזחרית וג'* (יש' מ"ו‪ .)" ,‬יתברך שמו של‪+‬‬ ‫שלהקב"ה לעולם ולעולמי עולמים שהוא היה והוא עתיד‬

‫להיות‪ ,‬הוא ראשון והוא אחרון‪ ,‬שנ' מי פעל ועשה קורא‬ ‫הדורות וג'* (שם‪ ,‬מ"א‪ ,‬ד')‪ .‬והעליונים והתחתונים במאמרו בראם‪.‬‬ ‫‪ 5‬וברשותו הם עומדים‪ ,‬ולפניו משתחוים‪ ,‬שנ' בדבר י"י‬ ‫שמים נעשו וג'י (תה' > ו")‪ ,‬אתה ‪aos‬‏ "י לבדך וג'ז נחמ' ט'‪ ,‬ו')‪ .‬ואומר‬ ‫י"י בחכמה‬ ‫יסד ארץ וג' (מש' ג'‪ ,‬י"ט)‪ ,‬ואין חכמה אלא תורה‪ww ,‬‏ י'י קנני ראשית‬ ‫דרכו וג' (שם ח'‪ ,‬כ"ב)‪ ,‬שהוא ‪TINU‬‏ דורכו‪ ,‬אשאמרו חכמים שבעה ‪DOS‬‏‬ ‫נבראו קודם שנברא העולם‪ ,‬ואלו הן‪( ,‬תוזרה‪ ,‬תשובה‪,‬‬ ‫ג כסא כבוד‪ ,‬ישראל‪ew ,‬‏ שלמשיח‪ ,‬גן עדן‪)NTO ,‬‏‬ ‫תורה מנין‪ ,‬שנ' י"י קנני ראשית דרכו קדם מפעליו ‪94‬‬ ‫‏‪( 10ND‬שם)‪ .‬תשובה מניין‪yy‘ ,‬‏ בטרם הריזם יולדו וותחולל ארץ]‬ ‫וג' ‘‪MA‬‏ צ'‪ ,‬ב')‪ ,‬ואחריו אמר ‪NWA‬‏ אנוש עד דכא ותאמר שובו בני ואדזם (שם‪ ,‬ג')‪.‬‬ ‫‪ 1‬בשמך רחמנא‪.‬‬ ‫‪ 2‬כנראה הוספה מאוחרת בכיי‪.‬‬ ‫לא נעשו‬ ‫אשר‬ ‫‪= 3‬וגומר‪ .‬הפסוק בשלמות הוא‪ :‬מגיר מראשית אחרית חמקדם‬ ‫אומר עצתי תקום וכל חפצי אעשה‪ ,‬והובא פה בקשר עם האנדה הבאה על דברים ש‪,‬נבראו‬ ‫קודם שנברא העולם" שו' ‪ 8‬והלאה)‪ .‬כפי השערתי ולמעלה‪ ,‬צד ‪ ,)28‬פסוק זה ‪TIN‬‏ האחרון‬ ‫של ההפטרה לסדר א' שהתחילה ביש' מ"ה‪ ,‬י"ח‪ .‬באופן אחר נדרש פסוק זה בב"ר פדד‪ ,‬ו'‬ ‫(הות"א‪ :)03 ,‬ר' לוי בשם ר' תנחום בר חנילאי כת' מגיד מראשית אחרית‪ ,‬מתחילת בריית‬ ‫העולם צפה הקב"ה משה קרוי כי טוב וכו'‪ .‬השוה גם מה'ג א'‪ :12 ,‬וכן הוא אומר מגיד מראשית‬ ‫אחרית‪ ,‬הניד מיצירת העולם שעתיד (בהמ"ק) להיות בנוי וחרב ובנוי ‪)yy‬‏ ב"ר‪ ,‬סוף פ"ב‪,‬‬ ‫הות"א‪.)81 ,‬‬ ‫‪ 4‬התחלת המלה הבאה‪ .‬וע"א פתיחה זו עיין בהקדמה‪.‬‬ ‫אני הוא‪.‬‬ ‫אחרונים‬ ‫ואת‬ ‫‪ 5‬ושפיל לסופיה דקרא‪ :‬‏ אני ה' ראשון‬ ‫ב‪,‬מאמרו‬ ‫‪ 6‬פסוק זה מפרש מה שנאמר למעלה ‏ שו" ‪ )4‬ש‬

‫בראם'‪.‬‬

‫‪ 7‬בפסוק זה ‪,‬ואתה מחיה את כולם" הוא פירוש של ‪,‬וברשותו הם עומדים‪ ",‬וכן ‪,‬וצבא‬ ‫‏‪ open‬לך משתחוים" ‪ppaS‬‏ ל‪,‬ולפניו משתחוים‪".‬‬ ‫‪ 8‬עיין ב"ר‪ ,‬הות"א‪ ,7 ,‬הע' לשורה ‪.3‬‬

‫‪ 9‬בב"ר‪ ,‬פ"א‪ ,‬ד' (שם‪ :)6 ,‬ו' דברים קדמו לבריית העולם וכו'‪ ,‬אבל במדרש תנחומא נמנו‬ ‫ז' דברים (עיין שם‪ ,‬הע' לשורה ‪ ,)+‬היינו בדרשת ילמדנו בת"ב‪ ,‬נשא י"ט‪ ,‬ות"ה י"א‪ ,‬ועיין בהקדמה‪.‬‬ ‫מקביל לפסוק שהובא בראש הפפקא ‪,OW‬‏ מראשית‬ ‫מאז'‬ ‫מפעליו‬ ‫‪6‬קדם‬ ‫‏‪monk‬‬

‫ומקדם‬

‫אשר‬

‫לא‬

‫נעשו‪-‬‬

‫ב‪.‬‬

‫התחלת נוסח חדש המכונה ‪,‬מדרש התורה‬

‫לר' תנחומה" (לסדר א)‪.‬‬ ‫‏‪ npn‬זה נתייחס לר' תנחומא ע"פ הכתובת בראש הכ"י‪ ,‬אולם בעמוד היחידי‬ ‫שנשאר ממנו לא נזכר שמו של אמורא זה‪ .‬ההתחלה שונה לגמרי מזו של ת"ב ות"ה‪.‬‬ ‫המדרש פותח בפסוק ‪,‬מגיד מראשית אחרית ומקדם אשר לא נעשו"‬ ‫וגו' (יש' מ"ו‪ )" ,‬כדי לקשור בו את האגדה על אודות הדברים שנבראו קודם‬ ‫יצירת העולם‪ .‬פסוק זה כנראה הובא כאן בתור חלק מהפטרה לסדר זה ‪)yP‬‏‬ ‫הע' ‪sC‬‏ ואינו נדרש כאן כעין פתיחתא מיוחדת‪ .‬אח"כ ישנה התחלה טפוסית‪:‬‬ ‫יתברך שמו שלהקב"ה לעולם ולעולמי עולמים שהוא היה והוא עתיד להיות וכו'‪.‬‬

‫כנראה הדרשות לכל סדר וסדר במדרש זה התחילו באופן כזה‪ ,‬וכמובן בשינויים‬

‫לפי ‪soq‬‏ הענין‪ .‬התחלות כאלה רגילות במדרשים‪ .‬השוה למשל ‪na‬‏ לך לך ה'‬ ‫(ובכ"י ‪wep‬‏ קטלוג אהל דוד‪ ,‬ח"ב‪ ,%16 ,‬הנוסח הוא‪ :‬יתברך שמו שלממ"ה שבקש‬ ‫לנפות)‪ ,‬וח' בסוף; וירא ג'; ויקרא ד' (ות'ב ו')‪ :‬יהא שמיה מברך לעלם; שמיני‬ ‫י"ב; חוקת א' (ות'ב ב'); דברים א' (ות"ב א'); עקב א' (ות"ב א'); ת"ב‪ ,‬מבוא‬ ‫יי לח" ‪slav‬‏ ‪ )auM‬תדירי פיב וכים ‪:‬רבג" אמרי יחברה ‪)reiv‬‏ של‬ ‫הקב"ה שיודע מה היה ומה עתיד להיות‪ ,‬דכתיב מגיד מראשית אחרית וגו'; ‪)yT‬‏‬ ‫כמה פעמים במה'ג א'‪ ,‬ב'‪ ,‬וג'‪ .‬ועיין ‪yn‬‏ להלן בקטע ג' (עמ' ל"ו)‪ ,‬ובקטע ו'‬ ‫(עמ' ס"א)‪.‬‬ ‫האנדה הידועה ע"א הדברים שנבראו קודם יצירת העולם באמת מקומה כאן‬ ‫לסדר א' (כמו שהיא גם בב"ר‪ ,‬עיין הע' ‪ ,)9‬אולם בת'ב ובת"ה היא חסרה פה‬ ‫והובאה רק בדרשת ילמדנו ל‪,‬ויהי ‪avo‬‏ כלות משה" (במ' ז'‪ ,‬א') בת"ב‪ ,‬נשא י"ט‪,‬‬ ‫ות"ה שם י"א‪ .‬והנה בנוגע לדרשת ילמדנו זו ‪yy‬‏ לקמן בכרך ב'‪ .‬ואפשר הוא‬ ‫שהיתה גם דרשת ילמדנו כזו לפדר א' המיוסדת על ההפטרה מיש' מ"ה‪ ,‬י"ח‪,‬‬

‫והלאה‪ ,‬כמו שישנה דרשת ילמדנו בת"ה‪ ,‬בר' ד'‪-‬ה'‪ ,‬המיוסדת על ההפטרה האחרת‬ ‫לסדר דנן מיש' ס"ה‪”iy ,‬‏ והלאה (עיין למעלה‪ ,‬צד ‪.)23‬‬

‫לב‬

‫‪ed‬‬

‫‏‪ non‬חדש של מדרש על התורה‪.‬‬ ‫עשירותה ‏‪ Sw‬ספרות המדרשים על התורה‪ ,‬שאפשר לעמוד עליה מקטעי‬ ‫הגניזה שנתפרסמו כבר ‪mem‬‏ ‪ nw‬א'‪ ,‬הקדמה‪yo‘ ,‬‏ ו'‪ ,‬למעלה)‪ ,‬ניכרת גם‬ ‫מתעודות הניתנות כאן ולהלן‪ .‬לפנינו ‪wo‬‏ ב' דפים לסדר א'‪ ,‬וב'‪ ,‬ועוד ישנו דף‬

‫אחד מכ"י זה‪ ,‬שהוא חלק ממדרש זה‪ ,‬לשני סדרים שבפ' צו (ויופיע במקומו הראוי‬ ‫בפרך ‪a‬‏ ‪ ?etaw niS snit )aj‬השתרעייעל "כל יחומשי‪ .‬התורה‪= .‬בכ"י‪ .‬ישנן‬ ‫סימן סד' (=סדר) המבדיל ‪ap‬‏ פוף הדרשה לאיזה סדר והתחלת הדרשה לסדר‬ ‫הבא ‪smay‬‏ (עיין הע' ‪ ,5‬וכן בקטע שבה"ב)‪ .‬תכנית המדרש היא לפתוח הדרשה‬ ‫בפסוק המתאים לתוכן ראשית הסדר‪ ,‬ואשר יש לו גם קשר עם ההפטרה לסדר‬ ‫זה (עיין הע' ‪ 6‬לסדר ב')‪ .‬וכמו כן ישה חתימה של ‪,mon‬‏ ישראל" ובה נזכר‬ ‫פסוק אחרון שמקביל להפטרה זו (עיין הע' ‪ +‬לסוף סדר א')‪ .‬תכנית זו אפשר‬ ‫גם להכיר בקטע שבח"ב‪ .‬הדרשה לסדר ב' מתחלת בפתיחה פיוטית‪ :‬תתפאר‬ ‫עד אין חקר‪ ,‬תשתבח עד אין תכלה וכו' (דף א'‪ ,‬ע"א‪ ,‬שו" ‪ 9‬והלאה‪ ,‬והשוה הע'‬ ‫‏‪C2‬‬ ‫רוב החומר האגדתי שנכנס בדרשה ‪ 5097‬ב' (המכילה כמעט כל ב' הדפים‬ ‫שלפנינו) נמצא בב"ר‪ ,‬אולם הוא מסודר פה באופן אחר‪ ,‬וגם הנוסח דומה יותר‬ ‫לזה של הירושלמי במקומות שישנו הקבלה ‪yw‬‏ (השוה הערות ‪ .)1+ ,9‬האגדה‬ ‫שבחתימה לסדר א' מקומה גם בפתיחתא של ר' תנחומא שבנוסח הארוך של מדרש‬ ‫תנחומא למעלה ‪yP‬‏ הע' ‪ .)+‬ובכן ‪TNA‬‏ שהמסדר השתמש במקורות שונים‪.‬‬ ‫[שני דפים‬ ‫במ‬

‫של נייר‪,‬‬

‫‪eW‬‏ ורוב החד‬

‫קרועים‬

‫ומטושטשים‪,‬‬

‫שורפסיבכרר‬

‫ב‪2-‬‬

‫‪C‬‏ ‪xoB‬‬

‫‪,1.-5.‬‬

‫סימן‬

‫‪;651‬‬

‫באותה‬

‫ב |‬

‫[לסדר א'‪ :‬בראשית א'‪ ,‬א'‪.‬ז‬ ‫(דף א'‪ ,‬ע"א)‬ ‫יסר ‪XAP‬‏ (מש' ג'‪ ,‬י"ט)‪ .‬בתב'י מנין‪ ,‬שנ' כןונן שמים בתובונה‬ ‫מנין‪,‬‬ ‫שנ' בדעתו תהומות נבקעו (שם; כ')‪ .‬ובשלשתן נעשה משכן‪,‬‬ ‫‪= 1‬בתבונה‪.‬‬ ‫‪= 2‬ובדעת‪.‬‬

‫לה‬

‫(שם)‪.‬‬

‫ובד'‪:‬‬

‫‏)‪oe‬‬

‫קטעי‬

‫מדרשים‬

‫מכתבי‪-‬יד‬

‫הגניזה‬

‫כסא כבוד מנין‪ ,‬שנ' וכוסא ‪DINA‬‏ מרום מוראשוזן מקום‬ ‫‪ 5‬מקדשנו (יר' י"ז‪ ,‬י"ב)‪ .‬ישראל מנין‪ ,‬שנ' ‪)paw‬‏ יושראןל] לי'י ראשית‬ ‫תבואתו וג' ‪)wO‬‏ ב'‪ ,‬ג')‪ .‬שמו שלנמשיח מונין‪wo ,‬‏ ויוטועיי אלהים‬ ‫גן בעדן מקדם וג' (בר' ב'‪ ,‬ח')‪[ .‬גיוהנם מנין‪ ,‬שנ' כי ערוך מאתמול‬ ‫תפתה וג' (יש' ל'‪ ,‬ל"ג)‪| ,‬מ את מול‪,‬‬

‫ברא‬

‫אלהים‬

‫קודם שנברא העולם‪:‬‬

‫את‬

‫השמים‬

‫ו' כר' א‪ ,‬א')‪,‬‬

‫‏‪ WRK‬בראשית‬ ‫ולא פירש‬ ‫והיכן פירש‬ ‫‪ 0‬עשייתן‪:‬‬ ‫והיכן פירש?י במקרא‪tn ,‬‏ היושב על חוג הארץ ויושביה‬ ‫כחגבים הנוטה כדנוק] שמים וימת' כאה' לשבת (יש' מ'‪ ,‬כ"ב)‪xo" .‬‏‬ ‫ואת הארץ‪ ,‬ולא פירש עשייתה‪ .‬והיכן פירש במקרא‪3‬‬ ‫(כאן ‏‪ FD‬העמוד‪).‬‬

‫וצ"ל‪:‬‬

‫‪ 11‬המעתיק דולג כאן ומצטט פסוק שהוא באמת רמז לג"ע ולא לשמו של משיח‪.‬‬ ‫שנ' ‪)dw‬‏ שמש ‪yp‬‏ ‪( ew‬תה' ע"ב‪" ,‬ז)‪ .‬גן עדן מנין‪ ,‬שנ'] ויטע וכו'‪.‬‬ ‫‪ 21‬שתי מלות אלה נכפלו בכ"י‪.‬‬ ‫‪8‬‏ ‪ py‬ב"ר‪ ,‬פ"א‪ ,‬ו' (הות"א‪ ,+ ,‬למעלה‪ ,‬וש'נ)‪ ,‬ובת"ב‪ ,‬בר' י"א בסוף‪ ,‬כל הענין הוא מקוטע‬

‫(עיין שם‪ ,‬הע' ס"ו)‪ ,‬והנוסח הנכון נמצא בילה"מ‪ ,‬תהלים קל"ד‪ ,‬ט' (הו"ב‪ ,‬ח'ב‪:)852 ,‬‬ ‫מהיכן נבראו‪ ,‬מן הדוק וכו'‪.‬‬

‫השמים‬

‫נוסח חדש של מדרש על התורה‬

‫לז‬

‫(דף א'‪ ,‬ע"ב)‬ ‫אלו ‪nao‬‏ טעם לדבריהום ואלו מביאים טעם לדבר'‬

‫‏‪eo‬‬

‫לדבריהם‪ .‬מה טעמהון (דביות שמי‪ ,‬בראשית ב' אלים (בר'‪ ,‬א'‪ ,‬א')‪,‬‬ ‫למלך שעשה לו כסא‪]NNA ,‬‏ כך עשה] לו ‪sereP‬‏ אפיפרין‬ ‫רגלים שלו‪ :?,‬השמים כסאי והארץ הדום רגלי (יש' מ"ו‪ ,‬א')‪ .‬מה טע'גו‬ ‫יי ‪somlO‬‏ ‪ sAP‬השימ ים > )‪5‬‬ ‫י‬ ‫תש‬ ‫םע‬ ‫דבית הלל לב‬ ‫בי הוולמל רוש‬ ‫שבנה לו פלטין‪ ,‬משבנה את התחתונים אחר כך בנה‬ ‫את העליונים‪ .‬א' ר' יהודה בן פזי‪ :+‬הדה מסייעה ‪dam‬‏‬

‫הלל‪ ,‬לפנים הארץ יסדת‪ ,‬ואחר כך ומעשה (‪PI‬‏ שמים ‘‪MA‬‏ ק"ב‪ ,‬כ"ו)‪51.‬‬

‫ר' יוחנן ‪aw'61‬‏ חכמ' ‪xo‬‏ לברייה שמים קדמו‪ ,‬בראשית‬ ‫‪0‬ג ברא אלהים‪ ,‬ואם לשיכלול הארץ [קדמוה‪ ,‬בינוום‬ ‫עשות י'י אלהים ‪sap‬‏ ושמים‪ .‬א' ר' שמעון בן יוחי‬ ‫תמיה אני היאך נחלקו אבות העולם על הבריית‪wo‘ :1‬‏‬ ‫וארץ‪ ,‬שנייג או' שמ' וארץ לא נבראו אלא כלפפ הזה וכי'‬ ‫וכיסויה‪ :*,‬מה טע'‪ ,‬אף ידי יסדה ‪SAP‬‏ וימיני [טפ' שמ'ן (יש' מ"ח‪ ,‬י"ג)‪ .‬מלומד])‬ ‫‪ 5‬ששניהם שקולים זה בזה‪[ ?9.‬א'] ר' אבהו בש' ר' יוחנן‪19‬‬ ‫בשתי אותיות מן השם נבראו שני עולמות‪[ ,‬שנ']‬ ‫(דף ב'‪ ,‬ע"א)‬ ‫כי ביה )>> צור עולמזים (יש' כ"ו‪ ,‬ד')‪ ,‬אוחד] ביוד וא' בהַא‪ ,‬ולא ידעין‬ ‫הידא וביוד והידא בהא]‪ ,‬אלא מון מה] דכ' ‏ אלה תולדת ‘‪nwo‬‏‬ ‫והא' [בהבראם‪ ,‬בהא בראםן‪ ,‬הוי העולם הזה נברא בה'‬ ‫והע' ה(בא נברא ביוד‪ .‬ולומה נבהזא‪ ,‬כל האותות?? תופסים את‬

‫‪5‬‬

‫הלשון והָא ‪na‬‏ אינו תופויס את הלשון‪ ,‬כך לא ‪ayoS‬‏ ולא ביגיעה‬ ‫ברא הקב"ה את [עולמו] אלא במאמר‪ ,‬דכ' בדבר י'י שמים‬ ‫‪ 21‬כאן ניתן פירוש של אפיפרין וצ"ל איפופודין‪.)0 04000 ,‬‬ ‫‪= 3‬טעמהון‪.‬‬

‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪71‬‬ ‫‪8‬‬

‫וכן ‪TIN‬‏ בירוש' שם‪ ,‬אולם בב"ר‪ :‬ר' יהודה בר' אלעאי‪ ,‬וכן למעלה בקטע א' ‪)yp‬‏ ט"ו)‪.‬‬ ‫המאמר הבא אח"כ בירוש'‪, :‬א"ר חנינה ממקום שב"ש" וכו' חסר כאן‪.‬‬ ‫=בשם‪,‬‬ ‫צ"ל‪ :‬בריית (=בריאת)‪.‬‬ ‫=שאני‪.‬‬

‫‪ 9‬וכן צ"ל בירוש' תחת ‪,‬וככיסויה"‪.‬‬

‫‪ 0‬זה הוא קיצור של מאמר ר' אלעזר בן רשב'י‪:‬‬ ‫מלמד ששניהן שקולין זה בזה‪.‬‬

‫אם כדעת הזו שאמר אבא‪ .. .‬אלא‬

‫‪ 1‬ירוש'‪ ,‬שם‪ :,‬ע"ז‪ ,‬ג'‪ ,‬והשוה ב"ר‪ ,‬פי"ב‪ ,‬י' (הות'א‪ ,701-901 ,‬ושיג)‪.‬‬

‫‪ 22‬יותר נכון‪ :‬האותיות‪ ,‬ועיין ב"ר‪ ,‬שם ‪70‬ג‪ ,801-‬וש'נ‪| .‬מאמר זה ‪NOT‬‏ בירוש'‪ ,‬שם‪.‬‬

‫קטעי‬

‫לו‬

‫מדרשים‬

‫הגניזה‬

‫‪DINA‬‏ ‪PV‬‬

‫שנ' ואמלא אתו |רוח וג'] (שמ' ל"א‪ ,‬ג')‪( .‬וובשלשתן נבנה ב'* המקדש‪,‬‬ ‫שנ' בן אשה אלמנה הווא וג' (מ"א‪ ,‬ז'‪ ,‬י"ד)‪ .‬ובשלשתן הוא ‪ynp‬‏ להבנות‪,‬‬ ‫‪ 5‬שנ' בחכמה יבנה בית ובתבונה יתכונן ובדעת חדרים‬ ‫ימלאו (מש' כ"ד‪ ,‬ג'‪-‬ר')‪ .‬ושלשתן נתן למלך המשיח‪ ,‬שנ' ‪nna‬‏ עליו רוח‬ ‫‪ EN‬ב סה ‪,sees‬‏ הג תה ש מ םוה‬ ‫ילייר" הכמה ‪ee‬‏‬ ‫והארץ וג‪ .‬זהו שא' ‪TD‬‏ אף ידי יסדה ארץ וימיני טפח'‬ ‫טפחה שמים (יש' מ"ח‪ ,‬י"ג)‪ >.‬תתפאר עד אין חקר‪ + ,‬תשתבח עד‬ ‫‪ 01‬אין תכלןה‪ ,‬תותרומם עד אין שויעוור‪ ,‬תתקדנש) עד לאין‬ ‫מספר‪ .‬אין חכנמה] בכל‪...nps .‬‏ להגיד תהןלוותיך‪ ,‬ולא לשער‬ ‫וגובוהותיך‪,‬ולה‪ /‬לה ומ ו הת ספ‬ ‫לד אש‬ ‫מפעלותיך‪odnI ,‬‏ ‪ , . . .‬וכן הוא או' ‪WT‬‏‬

‫(גדוולות ‪)ya‬‏ ‪ rp‬חקר וג'ן (אי' ט'‪ .)" ,‬שנו חכמ'י בית שמי או' שמים‬ ‫‪5‬‏ ‪ way‬תחלה וואחר כך נבראת הארץ‪ .‬בית הלל ‘‪swo‬‏‬ ‫(הארץ נבר)את תחלה ואחור (‪DJ‬‏ נבראת שמים‪ \9.‬אילו מב'גו‬ ‫‪= 8‬בית‪:‬‬

‫‪ 4‬פסקא זו נמצאת למעלה בקטע א' (עמ' ט"ז‪-‬י"ז) בתוך הפתיחה של ר' תנחומא ‪mem‬‏‬ ‫שם‪ ,‬הע' ‪ .)93‬ואולם פה היא בסוף הדרשה לסדר א' מפני ההשתדלות ‪dnn‬‏ ‪nnom‬‬ ‫‏)‪ (peroration‬של ‏‪ nom,‬ישראל'‪ ,‬הינו הרמז למלך המשיח אשר ‪nam‬‏ עליו ‪,‬רוח ה' רוח‬ ‫חכמה" וגו'‪ .‬והנה באותו הענין ביש' י"א‪ ,‬ב' והלאה‪RU ,‬‏ קוראים ‪,‬וגר זאב עם כבש' וגו' '‪-‬ח')‬ ‫להפטרה‬ ‫הקבלה‬ ‫עד ‪,‬לא ירעו ולא ישחיתו בכל הר קדשי" ‪nw‬‏ ט')‪ ,‬ובכן ישה‬ ‫מש ‪DA‬‏ כ"ה)‪ :‬ואב וטלה ירעו כאחד ואריה כבקר יאכל ‪naj‬‏ ונחש עפר‬ ‫דנן‬ ‫לפדר‬ ‫‏?‪ ION‬לא ירעו ולא ישחיתו בכל הר קדשי אמר ה'‪ .‬ועיין למעלה‪ ,‬צד ז‪ ,‬הע' ‪.31‬‬

‫‪= 5‬סדר‪ ,‬היינו סימן שפה מתחיל החלק של מדרשנו לסדר ב' )‪ 29‬ב'‪ ,‬ד')‪.‬‬ ‫‏‪ 5a‬התחלת המלה הבאה‪.‬‬ ‫‪= %5‬שאמר הכתוב‪.‬‬ ‫‪ 6‬פסוק זה הובא כאן מפני שמזכיר ארץ תחלה ואח'כ שמים בהתאם לבר'" ב'‪ ,‬ד'‪ :‬ביום‬ ‫בקשר ‪YO‬‏ זה האחרון ישנה הפלוגתא של ב"ש וב"ה‪,‬‬ ‫עשות אלהים ‪srp‬‏ ושמים‪.‬‬ ‫והאחרונים מביאים טעם מפסוק א' של הפדר‪ ,‬ואח'כ בא מאמרו של רשב"י שסומך על פסוק‬ ‫דנן‪ ,‬היינו יש' מ"ח‪a ,‬‏ הפטרה אחת לסדר ב' היתה מיש' נ"א‪ ,‬ו'‪-‬ט"ז (למעלה‪ ,‬צד ‪ ,)83‬ובה‬ ‫שם‪ )"",‬וכן‪ :‬לנטוע שמים וליסוד ארץ‬ ‫אנו קוראים‪ :‬נוטה שמים ויוסד ‪RIP‬‏‬ ‫ביש' מח‪YY ,‬‏‬ ‫ארץ‬ ‫(שם‪ ,‬ט"ז)‪ ,‬ובכן ישנו שיווי לשוני (‪)yllat‬‏ ‪ NA yos‬ידי יספדה‬ ‫(והשוה למעלה‪ ,‬צד ‪04-14‬‬ ‫‪ 7‬התחלה פיוטית כזו נמצאת גם במדרש על התורה‬

‫‪)onoJ‬‏ ‘‪ yo‬קמ"ט)‪ ,‬והיינו בלה‪,‬עלותך'‬

‫(במ' ח'‪ ,‬א')‪ :‬תתפאר עד לאין חקר‪ ,‬תשתבח עד לאין מספר‪ ,‬תפארתך בפי עליונים‪ ,‬שבחך‬ ‫בפי תחתונים‪ ,‬העליונים והתחתונים אין יכולים לעמוד על שבחך‪ ,‬שנ' מי ימלל גבורות יי ישמיע‬ ‫כל תהלתר תה" ק"ן‪a4 ,‬‏ ‪ mmm‬למעלה‪yp‘ ,‬‏ ל"ב;‬ ‫‏‪ s‬מטושטש‪ ,‬וכנראה היה נכתב‪, :‬העליונין"‪ ,‬ואולי‪ :‬‏ ‪,‬הברואי"‪.‬‬ ‫‪ 9‬ב=חכמים‪ .‬‏‬

‫ב'ר‪ ,‬פ'א‪,‬‬

‫‪YW‬‏‬

‫(הות"א‪,‬‬

‫‪,41-41‬‬

‫וש'ינ)‪ ,‬ועיין‬

‫למעלה‬

‫הנוסח פה הוא דומה לזה שבירוש' ‪nira‬‏ פ"ב‪ ,‬דף ע"ז‪ ,‬ג'‪-‬ד'‪.‬‬ ‫‪ 01‬בכ'י נכתב בטעות ‪,‬הארץ'‪ ,‬ונמחק ומתוקן למעלה‬ ‫‪,‬גבראת" ל‪,‬נבראו"‪.‬‬ ‫גג התחלת העמוד הבא ‪)non‬‏ ‪,‬אילו" ‪s'O‬‏ ‪,‬אלו")‪.‬‬

‫בקטע‬

‫‪,‬שמים'‪.‬‬

‫א'‬

‫(עמ'‬

‫"ד‪-‬ט'ו)‪.‬‬

‫וכמו כן צריך לחקן‬

‫נוסח חדש של מדרש על התורה‬

‫לט‬

‫‪. . . .‬שמים‪ %%,‬שהן שמים מעשיהן שנלבזריות‪ ,‬אם זכה‪,‬‬ ‫הנידו השמים [צדזקו (תה' צ"ז‪ ,‬ו')‪ ,‬ואם נתחייב‪ 9 ,‬יגלו ‪woD‬‏ ‪ SO yN‬כ'‪ ,‬כ"ז)‪.‬‬ ‫‪ 0‬תני רבן שמעון בן גמליאל א'‪ %3‬ד' שמות (נקראון לארץ כנ'‬ ‫כנגד ד' תקופות‪ :‬ארץ‪ ,‬תבל‪ ,‬אדמה‪ ,‬ארקא‪ .‬ארץ‪ ,‬כננ'‬ ‫כנגד תקו'‪ 99‬שהיא מריצה את פירותיה‪ .‬תבל‪ ,‬כנגד‬ ‫תקו' ‏‪ Non‬שהיא מתבלת את פירותיה‪ .‬אדמה‪ ,‬כננד‬ ‫תק' תשרי שהוא ‪yaemos‬‏ עשויה בולין בולין שלאודמהן‪.‬‬ ‫‪ 5‬ארקא‪ ,‬כנגד תק' טבת שהיא מיריקת את פירנותיה]‪.‬‬ ‫א' ר' יהושע בן לוי נכללו שמים וארץ‪ +:‬בח[מה]‪+2‬‬ ‫(כאן סוף העמוד‪).‬‬

‫‪6‬‬ ‫‪73‬‬ ‫‪8‬‏‬ ‫‪03‬‬ ‫‪04‬‬ ‫‪14‬‬ ‫‪24‬‬

‫ובלבנה‬

‫שם‪ ,‬פ"ד‪ ,‬ז' (צד‪(13 ,‬‬ ‫בב"ר‪ :‬ואם לאו‪.‬‬ ‫‪ DIRS‬שם‪Dy ,‬‏ ‪( 3‬צד ‪ ,121‬וש'נ)‪.‬‬ ‫=תקופת‪ ,‬וצריך להוסיף‪ :‬ניסן‪.‬‬ ‫סימן למחיקה‪.‬‬ ‫מנוקד לסימן מחיקה‪.‬‬ ‫כנראה נזכר פה מאמרו של ריב"ל בב"ר‪ ,‬פ"י‪ ,‬ה' הות"א‪:77-87 ,‬‬ ‫ובמזלות‪ ,‬נכללה ‪asap‬‏ באילנות ודשאים ובגן עדן‪.‬‬

‫נכללו ‪epo‬‏ ‪anom‬‬

‫קטעי מדרשים מכתבי‪-‬יד הגניזה‬

‫לח‬

‫נעשו (תה' ל"ג‪ ,‬ו')‪ .‬למה העולם הבא ביוד‪ ,‬מה יוד כפוף‪ ?%‬כך אל‪ ?+‬באי ה'‬ ‫באי העולם יהו כפופים‪ ,‬ונהפכה*? כל ‪wo‬‏ לירקון (יר' ל'‪ ,‬ו")‪ ,‬וכת' ושח‬

‫גבהות אדם וג' (יש' ב'‪" ,‬ז)‪ .‬כיון שראה דוד כן‪ ,‬התחיל משביח בשת'‬ ‫‪0‬ג בשתיהן"? ואנוזמר הללויה הללו אל בקדשוז? ‘‪MA‬‏ ק"נ‪ ,‬א')‪ ,‬כל הנשמה תהלל‬ ‫יח הללמ ה שם‪0 ,‬‬

‫ל‏‬ ‫ש‪c‬ב‪lo‬‬

‫ושיש רתכ‬

‫יאכל‬

‫ההי‬

‫נשמום‬

‫ברב ד תכ חר‬ ‫תרקיע עמו לשחקים (אי' ל"ז‪”nc ,‬‏ מלמד ‪waj‬‏ עושוין ‪ 220.02‬יכול שא'‬ ‫שאינן בריאין‪ ,‬ת"ל חזקים (שם)‪ .‬יכול שהן תרפים‪ 93 ,‬ת"ל כראי‬ ‫מוצק (שם)‪ ,‬בכל שעה ושעה הן נראין כנתרקין‪ 3 .‬ר' ‪YA‬‏ נוזר'‬ ‫‪ 5‬שמעון בן לקיש‪ .‬ר' יוחנן או' בנוהג שבעולם אדם מותח‬ ‫[אוזהל‪ ,‬ועל ידי שהוא מתרפא הי רופא‪ 93 ,‬ברם הכא וימ'‬

‫(דף ב'‪ ,‬ע"ב)‬ ‫וימתחם כאוהל לשבת (יש' מ'‪ ,‬כ"ב)‪ ,‬וכת' חזקים‪[ .‬ר' שמ' בן לקיש (‪si‬‏‬ ‫‏‪ ama‬שבעולם אדם ‪wo‬‏ בילוסא‪nyd 3%,‬‏ ידי שהות הווא מעלה‬ ‫חולדה‪ ,‬ברם הכא כראי מנוצק‪ ,‬בכל שעה ושעה הן נרזאין‬ ‫כשעת יציקתן‪ .‬למה נקראו שמנים‪ ,‬רב אמ' ‪VIN‬‏ מים‪3+.‬‬ ‫= ר' ‪DNP‬‏ אמ' אש ומים‪ .‬ר' אבה בר כהנה (מש' רב] מלמד ‪wob‬‏‬ ‫אש ומים ופיתכן זה בזה ומהן נעושו שמים]‪ .‬והיו מותחין‬ ‫והולכין ומותחים והולכין עד שא' להם ודי‪ ,‬הד)א אל ‪vq‬‏ ‪( 03‬בר' י"ז‪ ,‬א')‪.‬‬ ‫‪ 3‬ירוש'‪ ,‬שם‪.‬‬

‫וצל כל‬ ‫‪ 8‬צ"ל‪ :‬ונהפכו‪.‬‬ ‫‪ 6‬היינו‪ :‬בשתי אותיות ה"א ויו"ד‪.‬‬ ‫‪ 7‬בירוש' נזכר פסוק‪ :‬הללויה הללו עבדי ה' ‘‪ma‬‏ קי"ג‪ ,‬א')‪ ,‬ובאמת גם מזמור זה מתחיל‬ ‫ומסיים ב‪,,‬הללויה" כמו מזמור ‪py‬‏ שנזכר פה (השוה גם פס"ר‪ ,‬פכ"א‪ ,‬הוצ' מא"ש‪ ,‬ק'ט‪ ,‬ע"ב)‪.‬‬ ‫‪= 8‬כתיב‪ .‬וע"א פסקא זו עיין ירוש'‪ ,‬ברכות פ"א‪ ,‬דף ב'‪ ,‬ג'‪-‬ד'‪ ,‬וב"ר‪ ,‬פי"ב‪ ,‬י'ג (הות"א‪,‬‬ ‫‪1‬‬

‫)‪..‬‬

‫‪ 9‬צ"ל‪ :‬עשויין כטס (כמו בירוש')‪.‬‬ ‫‪ 0‬צ'ל‪ :‬נתרפים‪.‬‬ ‫‪ 13‬בירוש'‪ :‬נראין מוצקים‪ .‬אולם בב"ר‪wo ,‬‏ ‪ 211‬למעלה‪ :‬נראין ‪oop‬‏ תרקיה ‪yy‬‏ שם‬ ‫בחילופי נוסחאות ובהערות תיאודור)‪ .‬גם בפי' ב"ר כ"י (שמצטט תיאודור‪ ,‬שם גנג‪ ,‬הע' לשורה‬ ‫‪ 3‬נאמר‪ :‬ועל זאת יסד הפייט בלי טורף ורפיון ‪arp‬‏ כנר תקון‪ .‬ואולי צ"ל‪ :‬בנרתקין‪,‬‬ ‫היינו בתיק שלהם (השוה נרתיק‪ ,‬ש‪06‬אף‪000‬ע)‪ ,‬ובכן גם פה צ"ל‪ :‬בנרתקין תחת ‪,‬כנרתקיך‪.‬‬ ‫‪ 23‬צ"ל‪ :‬שהוא מתרפה הוא רופה‪ ,‬הינו כשהאיש המותח את האוהל מתעע‪ ,‬גם האוהל‬ ‫נעשה רפה‪ .‬אולם בירוש'‪ :‬על ידי שהות רפה‪ ,‬ובב"ר‪ :‬אננקי ע"י שהות הוא רפי קימעא‪.‬‬ ‫‪ 3‬המלה מטושטשת‪ ,‬וכעין זו הנוסח‪ :‬בולסא בב"ר ‪vO‬‏ גנג‪ ,‬שו' ‪ 5‬בח')‪ ,‬מלה ארמית‬ ‫ע"פ היונית בולוס‪soXOB ,‬‏‬ ‫‪4‬‏ ‪ py‬ב'ר‪ ,‬פ"ד‪ ,‬ז' (הות"א‪ 13 ,‬וש'נ)‪ .‬ואולי צ"ל‪wo :‬‏ מים‪ ,‬כמו בחגיגה י"ב‪ ,‬ע"א‪ ,‬למטה‪:‬‬

‫ששם מים‪ .‬ועיין למעלה בקטע א'‪ ,‬עמ' י"ח‪ ,‬הע' ‪.44‬‬ ‫‪ 5‬השוה ב"ר‪ ,‬פ"ה‪ ,‬ח' (הות"א‪ 73 ,‬וש'נ)‪.‬‬

‫‪ non‬של מדרש לבראשית‪‎‬‬

‫‪ND‬‬

‫מאורות (שם‪ ,‬י"ד)‪ .‬ביום החמישי ברא ממעשי‬ ‫ארץ‪ ,‬שנא' ויאמר אלהים ישרצו המים (שם‪ ,‬כ')‪.‬‬ ‫ביום הששי ברא את האדם‪ ,‬עפרו ותוכו‬ ‫‪ 51‬מן הארץ‪ ,‬ונשמתו מן השמים‪ ,‬כדי שלא‬ ‫יתנאו‪ %‬שמים וארץ יחד על חבירו‪ .‬ולמה‬ ‫וייצר (בר' ב'‪ ,‬ז') שלאדום] בשני יודין‪ ,‬אוי לו מיצרו‬ ‫אוי לו מיוצרו‪ +.‬והבהמה ביצר אחד‪ *.‬ולמה‬ ‫כילל [הקב"ה ‪sni‬‏ העולם בשש הימים ונח‬ ‫‪ 02‬בשביעי‪ ,‬מלמד ‪wob‬‏ העולם כולו ‪won‬‏‬

‫(דף קל"ט‪ ,‬ע"ב)‬ ‫אלפים ‪wm‬‏ ואלף ‪wo‬‏ שבת?‪. . . . .‬‬

‫[לסדר ב'‪ :‬בראשית ב'‪ ,‬ד'‪.‬‬ ‫י‬ ‫יהשם מ‬ ‫א ל הת הולתד‬

‫= אמה הקביה‬

‫לנביא‪ :‬אמור לאומות העולם‪ ,‬רצונכם‬ ‫לראות כבודי‪ ,‬הביטו בכל אלה שעשיתני)‪,‬‬

‫שנא' שאו מרום עיניכם וראו מי ברא‬ ‫‪ 5‬אלה ‪NIT‬‏ (יש' מ'‪ ,‬כ"ו)‪ ,‬אני עשיתי את העולם ואני‬ ‫סובלו‪ ,‬שנא' ועד זקנה אני הוא ועד שיבה‬ ‫אני אסבול וגמ' (שם‪ ,‬מ"ו‪ ,‬ג')‪ .‬השמים מספרים כבוד‬ ‫אל ‘‪ma‬‏ י"ט‪ ,‬ב')‪ ,‬כי השלום עשוי ביניהן‪ ,‬שנאמר המשל‪%‬‬ ‫(מכאן ועד סוף העמוד מטושטש לגמרי‪ ,‬ואולי הוא חלק‪ .‬בכל האופנים ישנו לקוי‬ ‫‏‪ pa dy‬ינש )‪.‬םיפדה‬ ‫‪ 3‬צ'ל‪ :‬יתנאו‪mem .‬‏ בלק"ט לבר' ב'‪ ,‬ג' (צד ‪ ,)81‬את הנוסח‪ :‬בששי אמר הקב"ה‪ND :‬‏‬ ‫אני בורא את האדם מלמעלה הרי הוא מתגאה ביותר‪)NO ,‬‏ מלמטה הרי הוא כבהמה‪ ,‬ועוד כי‬ ‫יתוספו מעשה הימים של מטה משל מעלה‪ ,‬לפיכך בראו מלמטה‪ ,‬והרוח ונשמה מלמעלה‪.‬‬

‫‪ 4‬עיין ברכות‪ ,‬ס'א‪ ,‬ע'א‪ ,‬למעלה‪ :‬דרש רב נחמן בר רב ‪NOIS‬‏ ‪ DNO‬דכתיב וייצר ""י‬ ‫אלהים את האדם בשי יודין‪. . .‬אלא כדר"ש בן פזי דאמר ר"ש בן פזי אוי לי מיוצרי ואוי לי‬ ‫מיצרי "‪DAD‬‏ מינכען‪ :‬אוי לי מיצרי אוי לי מיוצרי‪ ,‬ועיין ד"ס‪ ,‬צד ‪ 153‬הע' צ')‪ ,‬והשוה עירובין‪,‬‬ ‫י"ח‪ ,‬ע"א‪ ,‬למטה‪.‬‬

‫שאילו היה לבהמה שני יצרים‪ ,‬כיון שהיתה רואה‬

‫‪ 5‬השוה ב"ר‪ ,‬פי"ד‪ ,‬ד' (הות"א‪:)821 ,‬‬ ‫סכין וכו"‪.‬‬ ‫‪ 6‬עיין סנהדרין צ"ז‪ ,‬ע"א‪ ,‬למטה‪ ,‬וסדא"ר‪ ,‬פ"ב (הוצ' מא"ש‪(6-7 ,‬‬ ‫‪7‬‏ ‪ propa‬זה מתחלת הפטרה אחת לסדר ב' (עיין למעלה‪ ,‬צד ‪ (14-24 ,83-03‬שהיא כנראה‬ ‫נרמזת כאן‪.‬‬ ‫‪ 8‬היינו‪ :‬המשל ופחד ‪yw‬‏ עושה שלום במרומיו אי" כ"ה‪ ,‬ב')‪ .‬והנה ישנה פתיחתא על‬ ‫פסוק זה בת"ב‪ ,‬בר' ‪”a‬‏ (ועיין למעלה‪ ,‬צד ‪ ,)04‬אולם פה כנראה נזכרה אותה האגדה שבקטע‬ ‫א' למעלה (עמ' «‪ya‬‏ בקשר עם פסוק זה‪.‬‬

‫הי‬

‫נוסח של מדרש לבראשית‪.‬‬ ‫בשני הדפים של הקטע הניתן פה ישנן פסקאות לסדר א' וב' ולסדר י"‪ ,‬ובכן‬ ‫ברור הוא שישנו לפנינו חלק של מדרש לבראשית לכל הפחות‪ ,‬ואולי השתרע גם‬ ‫על כל חומשי תורה‪ .‬הפגנון מורה שהמדרש הזה הוא ‪DNM‬‏‬

‫לא נזכר ‪wo‬‏ ‪ayb‬‬

‫אגדה בשם‪ ,‬גם האגדות מופיעות בעיבוד ובקיצור‪ .‬בסוף הפסקא לסדר א' חסרה‬ ‫החתימה הדרשנית (‪0003:0‬ז‪6‬ק)‪ .‬הפסקא לסדר ב' איגה מתחילה בפסוק‬ ‫מיוחד מכתובים או מנביאים בתור פתיחה‪ ,‬אולם כנראה ההפטרה לסדר זה נרמזת‬ ‫‏‪ na‬ההתחלה ‏‪ 7). ‘ya mem‬ףדב 'ב אצמנ ‏‪ pon‬רופפמ עודיה לע ‏‪moms‬‬ ‫אברהם אבינו באור כשדים‪ ,‬היינו הסכנה שרחפה עליו מיום הולדו‪ ,‬התנגדותו‬ ‫לעבודה זרה‪ ,‬משפטו לפני נמרוד‪ ,‬והשלכתו לתוך הכבשן שממנו ניצל ע"י הקב"ה‬ ‫בעצמו‪ .‬הפגנון הוא בעברית יפה‪ ,‬והנוסח הוא זה שנמצא במדרש על התורה‬ ‫להלן (עיין הע' ‪.)9‬‬ ‫[כ"י אוכספורד ‪.beH 6. 47‬‏ ‪ .sM,‬דף קל"ט‪-‬ק"מ‪.ldoB.[ 72682-‬‏‬

‫[לסדר א'‪ :‬בראשית ‪RS‬‏ ‪,SL‬‬ ‫(דף קל"ט‪ ,‬ע"א)‬ ‫החכמה ואת התבונה ואת הדעת (מ'א ז'‪ ,‬י"ד)‪.‬‬ ‫ובשלשתן ‏‪ pny‬לבנות‪ ,‬שנא' בחכמה‬

‫‪10‬‬

‫יבנה בית ובתבונה יתכונן ובדעת חדרים‬ ‫ימלאו (מש' כ"ד‪ ,‬ג'‪-‬ד')‪ .‬ונכפלו שלשחן למלך המשיח‪,‬‬ ‫שנא' ‏‪ ann‬עליו רוח "י רוח חכמה ובינה רוח‬ ‫עצה וגבורה רוח דעת ויראת ""י (יש' "א‪ ,‬ב')‪.‬ג | בראשית‬ ‫ביום‬ ‫א תיה‪,‬א‪2‬‬ ‫יים ‪Nn‬‏ ‪ybeDa‬‬ ‫בר אאהל‬ ‫השני ברא ממעשי רקיע‪ ,‬שנ' ויאמר אלהים‬ ‫יהי רקיע (בר' א'‪ ,‬ו')‪ .‬ביום השלישי ברא ממעשי ארץ‪,‬‬ ‫שנאמר ויאמר אלהים יקוו המים ‪wo‬‏ ט')‪ .‬ביום הרביעי‬ ‫ברא ממעשי רקיע‪ ,‬שנא' ויאמר אלהים יהי‬ ‫‪ 1‬עיין למעלה בקטע א' ‘‪yo‬‏ ‪ ”a‬ובקטע ג' (עמ' ל"ו)‪ ,‬והנוסח פה דומה ‪dm‬‏ שבקטע ג'‪.‬‬ ‫‪2‬‏ ‪ Ny‬פסקא זו השוה ב"ר‪ ,‬פי"ב‪ ,‬ח' (הות"א‪ ,601 ,‬וש'נ)‪.‬‬ ‫מ‬

‫‏‪ noi‬של מדרש‬

‫לבראשית‬

‫מנ‬

‫(דף ק"מ‪ ,‬ע"ב)‬ ‫וראה אלהי כסף וזהוב ‪yxO‬‏ ואבנים]‪ ,‬שברם‬ ‫וכנסם כאחד והצינת בהן את ‪TIRW‬‏ ויצא‪.‬‬ ‫נאכלו קרציויי לפני נמרווד]‪ .‬שלח והביאו‪ ,‬ואמר‬ ‫לו‪ :‬למה עשיתה כן‪ ,‬הלא תודוע שאני הוא‬ ‫‪ 5‬האדון כל*‪ :‬הארץ‪ ,‬ושמש וירח ברצוני הן ‪ARP‬‏‬ ‫וברצוני הן יוצאין‪ .‬אמר לו אברהם‪ :‬אם כן‪,‬‬ ‫נדרזכה שלחמה זורחת ‪oy‬‏ המזרח ושוקעת‬ ‫במערב למערב‪ :+,‬למחר אמור לה שתצא מן‬

‫המערב ותשקע במזרח‪ .‬מיד נתבייש נמרוד‪.‬‬ ‫‪ 01‬אמרו‪ :‬אותו היום היו שלש מאות וששים מלכים‬ ‫יושבין לפני נמרוד בעת שהשיבו אברהם‬ ‫זאת התשובה‪ .‬אמר להן‪ :‬מה לעשות בזה שאיבד‬

‫את ‪?TNOP‬‏ אמרו לו‪ :‬במה איבדם‪ .‬אמר להן‪:‬‬ ‫הצית בהן את האור ויצא‪ .‬אמרו לו‪ :‬השליכהו‬ ‫‪ 5‬לאור‪DD .‬‏ חבש את אברהם אבינו בבית‬ ‫האפורין עשר שנים‪ .‬והיו מתנדבין ומביאין‬ ‫עצים ואבנים למדורתו שלאברהם‪ .‬הסיקו‬ ‫את האור והשליכו את אברהם לתוך האור‪.‬‬ ‫שלח הקב"ה מלאך‪ ,‬וצינן את האור‪ ,‬ולא נשרף‬ ‫‪ 02‬אברהם אבינו‪ .‬‏ מיד ‪ppp‬‏ גבריאל להצילו ‪oj‬‏‬ ‫האור‪ .‬אמר לו הקב"ה‪ :‬אני יחיד ואברהם יחיד‪51‬‬ ‫(כאן סוף הקטע‪).‬‬

‫‏‪ aes‬ל‬

‫ד‬

‫ה‬

‫‪lal‬‏ ‪ nq‬שור‬

‫‪ 031‬צ"ל‪ :‬של כל‪.‬‬

‫‪ 41‬מיותר‪ ,‬וצריך למחוק‪.‬‬ ‫‪ 51‬עיין ההמשך של טפור זה במדרש על התורה הנ"ל (להלן‪ ,‬עמ' קנ"ו)‪ .‬והשוה פסחים‬ ‫קי"ח‪ ,‬ע"א‪ ,‬למטה‪ :‬אמר לו הקב"ה‪ :‬אני יחיד בעולמי ‪MIN‬‏ יחיד בעולמו‪ ,‬נאה ליחיד להציל‬ ‫את היחיד‪ ,‬וכו'‪.‬‬

‫קטעי מדרשים מכתביייד הגניזה‬

‫מב‬ ‫(דף ק"מ‪ ,‬ע"א)‬

‫[לסדר י'‪ :‬בראשית "ב‪s'L ,‬‏‬ ‫מה הוא זה‪ %.‬אמרו (לו]‪ :‬בן שנולד היום ינחל‬ ‫את העולם כולו‪ .‬אמר להם‪ :‬ומה לעשות‬

‫לו‪ .‬אמרו לו‪ :‬הביאהו והרגיהו‪ ,‬ותן ‪dray‬‏‬ ‫מלא ביתו ‪DDA‬‏ וזהב‪ :9‬כדי שלא יחוס על‬

‫‪5‬‬

‫בנו‪ .‬היה תרח ‪yva‬‏ ביניהן‪ ,‬אמר להן‪ :‬ריקים‬ ‫שבעולם‪ ,‬אמשול לכם משל‪ ,‬למה הדבר‬

‫דומה‪ ,‬לעיר פרה‪ ::‬שאמרו לו בוא ונחתוך‬ ‫את ראשך וניתן לך כור שלשעורים‪,‬‬ ‫אמר להן טיפשים אם אתם חותכין את‬ ‫‪ 01‬ראשי‪ ,‬שעורים במה אוכלם‪ .‬אמרו לו‬ ‫לתרח‪ :‬הבן הילוד לך‪ ,‬היום הוא נולד‪ .‬אמר‬ ‫להן‪ :‬בן נולד לי‪ ,‬וכשנולד מת‪ .‬אמרו לו‪ :‬בבן‬ ‫מת אין אנו מדברים‪ ,‬אלא בבן חי אנו‬ ‫מדברים‪ .‬מיד לקח תרח את אברהם‬ ‫‪ 5‬אבינו ואת מיניקתו‪ ,‬הטמינן בביתו‬ ‫שלש עשרה ‪wa‬‏ לאחר כך יצא וראה‬ ‫השמש ועבדו כל היום‪ ,‬וכשבא לילה‬

‫ראת?‪ :‬את הירח ואת הכוכבים ועבדן כל הלילה‪.‬‬ ‫זרח השמש ועמד במקומם‪ .‬אמר‪ :‬זה‬ ‫‪ 0‬מנהגו שלעולם‪ ,‬אבל יש אלוה אעבוד‬ ‫‏‪ ams‬נכנס לבית עבודה זרה שלנמרוד‬ ‫‪ 9‬בדף זה נמצא חלק מהספור הידוע ע"א אברהם באור כשדים‪ .‬במדרש על התורה‬ ‫(להלן‪yp‘ ,‬‏ קנ'ה) ספור זה הוא לסדר "' ומתחיל ככה‪ :‬אמרו חכמים בשעה שנולד ‪xaw‬‏‬

‫אברהם יצא כוכב אחר ובלע ד' כוכבים שהן ד' מלכיות‪ .‬היו קוסמין יושבין לפני נמרוד‪ .‬אמר‬ ‫להם‪ :‬מה הוא זה‪ .‬אמרו לו‪ :‬בן שנולד היום וכו'‪ .‬גם במדרש לפנינו הספור היה נכלל בפסקא‬ ‫לסדר י'‪ .‬השוה הנוסח בבחיי לפ' לך (דפ' ווארשא‪ ,0781 ,‬כ"ט‪ ,‬ע"ב)‪ :‬ובמדרש אני השם אשר‬ ‫הוצאתיך מאור כשדים (בר' ט'"ו‪ ,‬ז')‪ ,‬בשעה שנולד אאע"ה וכו' (=בה'מ ב'‪ .)811-911 ,‬ילנק‬ ‫(הקדמה‪ ,‬צר (‪IIXXX‬‏ ‪ niva‬שנלקה ממדרש בראשית רבתי לר' משה הדרשן‪ ,‬וגרינהוט‬ ‫(סה"ל‪ ,‬ו'‪ ,‬מ"ו‪ ,‬ע"א‪ ,‬הע' ‪ (3‬מיחסו למדרש ילמדנו‪ .‬אולם ‪rp‬‏ בסיס לכל השערות כאלה מפני‬ ‫שספור זה נשנה ונכפל במקורות שונים‪ ,‬כפי שאנו רואים עתה‪ .‬ועיין גם הנוסח להלן בקטע |"‬ ‫(עמ' נ"ט)‪ ,‬ובמה"ג א'‪ 881 ,‬והלאה‪ ,‬והשוה הערות תיאודור לב"ר‪ ,‬פל"ח‪" ,‬ג (צד ‪.)163-268‬‬ ‫‪ 01‬ע'פ הפסוק בבמ' כ"ב‪ ,‬י"ח‪.‬‬ ‫גג צ'ל‪ :‬פרא ‪NO‬‏ ""א‪"" ,‬ב)‪ .‬ובמעשה אברהם אביו (בקובץ מדרשים קטנים‪ ,‬הוצ'‬ ‫מיעו לעיר פרא‬ ‫הורוויץ‪ ,‬ח"א‪,dw :)84 ,‬‏ שעשה אדם לפר ‪emo‬‏ צ'ל‪ :‬ל פרא ‪knit‬‏‬ ‫אחד)‪ ,‬וכן ‪,ym‬‏ הפר'‪ ,‬צ"ל‪ :‬הפרא‪.‬‬ ‫‪ 2‬צ"ל‪ :‬ראה‪.‬‬

‫מדרש‬

‫‪,‬מו היא‬

‫שנאמרה‬

‫ברוח‬

‫הקודש"‬

‫מה‬

‫‏‪ ny‬יש להסתפק ‪xo‬‏ ההתחלה ‪rewom‬‏ ‪,‬מזה"ש ברוה"ק ע"י‪ ". . .‬שייכת לפגנון‬ ‫מדרשים מאוחרים‪ ,‬כמו שחושב צונץ והבאים אחריו; ואיך שיהיה הדבר בנוגע‬ ‫להתחלה זו‪ ,‬הנה נמצא במדרש דנן חומר אגדתי בשם אמוראים ודרשנים מפורסמים‬ ‫שאינו מאוחר ממאמרי אגדה שבעיקר ב"ר ובמדרשים רגילים אחרים‪ .‬ואלה הן‬ ‫הפסקאות שבב"ר‪:‬‬ ‫א') לסדר ל"א‪ :‬וישלח יעקב‪ ,‬בפע"ה‪ ,‬ח' עד סוף הפרשה (הות"א‪,%8-998 ,‬‬

‫זו היא שנאמרה ברוה"ק ע"י שלמה ברכות לראש צדיק וגו'‪ ,‬לא אמר‬ ‫‪4‬‬ ‫הפסוק הזה אלא כנגד ‪’ypa‬‏ ‪ )yw‬וכו'‪ .‬פתיחתא זו מקושרת עם ההפטרה לסדר‬ ‫זה (למעלה‪ ,‬צד ‪ .)65‬מה שנזכר שם בב"ר )‪, (788‬פתח אחר‪ ,‬אל תתן יי מאויי‬

‫רשע וגו'" הוא הוספה כנראה (למעלה‪ ,‬שם‪ ,‬הע' ‪ .)082‬אחרי הפתיחתא ישנו‬ ‫מאמר‪ :‬ד"א וישלח יעקב‪ ,‬בוא וראה מה כת' למעלה ‪oy‬‏ העניין (הות'א‪,)888 ,‬‬ ‫וכעין זה השוה בקטע ה' שלפנינו לסדר ד' ‘‪yo‬‏ נ"ז)‪ .‬גם בפסקא לסדר ג'‪,‬‬ ‫שנמצאת במדרש אבכיר ושנובעת ממדרשנו (עיין שם‪ ,‬הע' ‪ ,)72‬אנו קוראים‪ :‬ד"א‬ ‫מה כתיב למעלה ‪ms‬‏ מן הענין)‪ .‬המאמר בב"ר‪ ,‬פע"ה‪" ,‬ב (שם‪ (408 ,‬היה‬ ‫גם בילמדנו שלפני בעל ילת"ת (עיין להלן‪yo‘ ,‬‏ שכ"ב‪ ,‬הע' ‪104‬‬ ‫‪ ('3‬לסדר ל"ח‪ :8‬וירא יעקב כי יש שבר במצרים‪ ,‬בפצ'"א‪ ,‬ה'‪-‬ו' ‪DM‬‏‬ ‫זו היא שנ' ברוח ‪pw‬‏ ע"י שלמה בן דוד מונע בר יקבוהו לאום‬ ‫‪:-8‬‬ ‫וברכה לראש משביר‪ ,‬כנגד מי אמ' שלמה מקרא זה‪ ,‬כנגד פרעה ויוסף וכו'‪.‬‬ ‫פתיחתא זו מקושרת ‪yo‬‏ ההפטרה לסדר זה (למעלה‪ ,‬צד ‪ .)713-813‬בהות"א‪,‬‬ ‫‪ ,8‬הע' לשורה ‪ ,4‬נאמר שסימנים אלה בב"ר ‪,‬נתוספו מן התנחומא כמו שמעיד‬ ‫עליהם פגנונם‪ ",‬אולם ‪anaw‬‏ מקץ ז'‪ ,‬אין ההתחלה הטפוסית הנ"ל‪ ,‬אלא ‪rom‬‏‬ ‫מונע בר" וכו'‪ .‬עכשיו ‪wow‬‏ לעמוד על מדרש דנן‪ ,‬הרי אין ספק שפסקא זו‬ ‫שבב"ר נובעת ממנו‪ .‬ויותר נכון להחליט שמסדר התנחומא ‪ms‬‏ הנוסח של ת"ה)‬ ‫שאב ממדרשנו מלטעון שאיפכא מסתברא‪ ,‬אולם בכלל יש להזהר בהחלטות כאלו‬ ‫בלי ראיות מכריעות‪ .‬קצת מפסקא זו היא גם בילת"ת (לקוטים‪ ,‬סי' קס"ט) בשם‬ ‫ילמדנו (=ת"ה‪ ,‬מקץ ח')‪.‬‬ ‫ג') לסדר מ"א‪ :‬ויגש אליו יהודה‪ ,‬בפצ'ג‪ ,‬ג' עד סוף הפרשה ‪DMS‬‏‬ ‫ָ זו היא שנאמרה ברוח קודש על ידי שלמה החכמה תעוז ‪dnop‬‏‬ ‫‪1‬‬ ‫מעשרה שליטים‪ ,‬כנגד מי אמ' שלמה הפסוק הזה‪ ,‬לא אמר אלא כנגד יוסף הצדיק‬ ‫וכו'‪ .‬פתיחתא זו ג'כ מקושרת ‪yo‬‏ ההפטרה לסדר זה (למעלה‪ ,‬צד ‪.)138-338‬‬ ‫אחריה ‪”ww‬‏ ‪ yn‬הפעם מאמר‪:‬‬

‫ויגש אליו יהודה‪ ,‬מה כת' למעלה ‪oq‬‏ העעין‬

‫(הות"א‪ ,)4611 ,‬כמו למעלה בסי' א'‪ .‬באחרונה באה (שם‪171C ,‬‏ החתימה הדרשנית‬ ‫‏)‪ (peroration‬שמק בילה‬

‫לזו‬

‫שבקטע‬

‫י"א‬

‫להלן (עס' (‪a'n‬‏ שהוא‬

‫מעצם מדרש דנן‪ ,‬ובכן ברור הוא ‪wob‬‏ הפיסקא בב"ר ‪ayN‬‏ משם‪ .‬גם כאן‬ ‫נאמר בהות"א ((‪ ,611‬הע' לשורה ‪ )5‬ש‪,‬הוספות אלו נובעות מתנחומא ושאר‬ ‫מקורות"‪ ,‬אולם באמת מה שהעירותי למעלה‪ ,‬בסוף פי' ב'‪ ,‬שייך גם פה; וכן מה‬ ‫שנאמר בהות"א (ג‪ ,711‬הע' לשורה ‪ (7‬בנוגע לחתימה ש‪,‬מקור הוספה זו בתנחומא"‬ ‫וכו' איינכון עתה ‪mem‬‏ להלן‪yp‘ ,‬‏ פ"ח‪ ,‬הע' ‪.)7‬‬

‫תו‬

‫קטעים של מדרש על התורה ‪,‬זו היא שנאמרה‬ ‫בכור הלוש‬ ‫חשיבותו של החומר הניתן פה סי" ה'‪-‬ז')‪ ,‬בצירוף ‪YD‬‏ ‪ D9‬י"א (להלן‪yo‘ ,‬‏‬ ‫פ"ז‪-‬צ"א)‪ ,‬בולטת מהעובדא המתגלה ממנו שהיה בנמצא מדרש שלם על התורהּ‬ ‫אשר כל דרשה ודרשה שבו לכל סדר וסדר‪ ,‬כפי המחזור של ג' שנים שהיה נהוג‬ ‫בא"י‪ ,‬התחילה בפתיחתא ‪yo‬‏ הטופס‪, :‬מו היא שנאמרה (או‪ :‬זה הוא שנאמר)‬ ‫ברוח הקודש על ידי‪ ,". . .‬היינו או ‪,‬על ידי דוד מלך ישראל" ‪xo‬‏ הפסוק של‬ ‫הפתיחה נמצא בתהלים‪ ,‬או ‪,‬ע"י שלמה" בנוגע לפסוקים ממשלי‪ ,‬שה"ש וקהלת‪ ,‬או‬ ‫‏‪ ww TDN‬לש איבנה עגונב םיקופפל ירפסמ םיאיבנה ‪,‬היעשי( ‪,‬הימרי ‪').‬וכו ירחא‬ ‫טופס זה ישנו הסגנון ‪,‬לא אמר‪ . . .‬לפסוק זה אילא כנגד‪( ". . .‬קטע ז' להלן‪,‬‬ ‫לסדר ""ט) או מקוצר ‪,‬כנגד‪)puy ". . .‬‏ ו')‪DM .‬‏ זה משתנה לפעמים כזה‪:‬‬ ‫‪,‬כנגד מי אמר‪ . . .‬הפפוק הזה‪ ,‬לא אמר ‪)NT‬‏ אמרו) אלא כנגד‪( ". . .‬השוה‬ ‫הדוגמאות המובאות להלן)‪ .‬במדרש זה ניתנת ‪dna‬‏ רק פתיחתא אחת לראש‬ ‫הסדר‪ ,‬ואחריה באים מאמרים קצרים המכילים משלים שונים‪ .‬ישנה גם חתימה‬ ‫דרשנית (‪)noitarorep‬‏ המסיימת את הדרשה בדברי נחמה (אולם זו חסרה‬ ‫להלן בקטע ה'‪ ,‬לסוף סדר ג')‪?wo .‬‏ ‪ yT‬סימנים אחרים שנעיר עליהם בהקדמה‬ ‫זו‪.‬‬ ‫החומר ‏ הו"ל‪ .‬טפיל ודרשות לסדר בד יי "חיט ‪)yr‬‏ לטרר ‪)eef‬‏ בה‬ ‫(היינו בקטע י"א)‪ .‬וכדי שלא יטעון הטוען שמדרש זה היה רק לחומש בראשית‪,‬‬ ‫יש להזכיר תיכף ומיד שישנה דרשה עם טופס כזה לסדר ‪,‬איש איש כי תשטה‬ ‫‏‪( “NWN‬במ' ה'‪ ,‬‏ "א‪"-‬ב‪yp ,‬‏ להלן‪ ,‬עמ' ס"ח); גם לסדר ‪,‬שופטים ושוטרים"‬ ‫(דב' ט"ז‪ ,‬י"ח) ישו חלק של דרשה כזו במדרש החדש על התורה (להלן‪yo‘ ,‬‏‬ ‫קמ"ט והלאה‪ ,‬ואגדה זו תופיע במקומה בכרך ב'); ובאחרונה ישנו מאמר כזה לסדר‬ ‫האחרון שבתורה‪ ,‬היינו ‪,NNA‬‏ הברכה" ‘‪pa‬‏ ל"ג‪-‬ל"ד)‪ ,‬בקטע שיפורסם ג"כ שם‪.‬‬ ‫הרי הוכחות ברורות שמדרשנו השתרע על כל חמשה חומשי תורה‪.‬‬ ‫אחרי שזכינו להכרת עובדא זו‪ ,‬ניתנה לנו היכולת לבוא לידי מסקנא שפסקאות‬ ‫מיוחדות‪ ,‬הנמצאות במדרשים אחרים והמתחילות באופן כזה או שיש להן סימנים‬ ‫מקבילים אחרים‪ ,‬הן חלקים ממדרש דנן‪.‬‬ ‫נתחיל בב"ר‪ ,‬שכבר צונץ הכיר בו הוספות שאינן מעיקר מדרש זה (עיין הות"א‪,‬‬ ‫‪ ,4‬הע' לשו' ‪ ,3‬ואלבעק‪ ,‬מבוא ומפתחות למדרש ב'"ר‪ ,‬ח"א‪mm .)801 ,‬‏‬ ‫מד‬

‫מדרש‬

‫‪,‬זו היא‬

‫שנאמרה‬

‫ברוח‬

‫הקודש"‬

‫מז‬

‫ב' פתיחות בקשר ‪YD‬‏ ‪,‬והנה י"י נצב עליו" (וע'א סדר זה עיין למעלה‪ ,‬צד ‪(532-632‬‬ ‫אנו קוראים‪ :‬מה כת' למעלה ‪oy‬‏ העיניין‪mam ,‬‏ מלאכי אלהים עולים ויורדים בו‪,‬‬

‫אמ' ר' אבהו לבן מלכים וכו'; השוה ההעברה תיכף ומיד למשל כמו שרגילה‬ ‫במדרשנו (להלן בקטע ה'‪ ,‬ביחוד לסדר ד')‪ .‬קשה להחליט איזו מב' פתיחות‬ ‫שבב"ר נמצאת גם במדרש דנן שבו כמעט תמיד ישנה רק פתיחה אחת בראש הדרשה‬ ‫לסדר ידוע‪ .‬לסדר ‪,mm‬‏ ‪ yoP" ?axa‬שייך גם המאמר‪ ,‬הנזכר ביל"ש בשם מדרש‬ ‫אבכיר (למ"א‪ ,‬סי' כ')‪way ,‬‏ ממדרשנו ‪)yp‬‏ לקמן‪ ,‬עמ' מ"ח)‪ .‬‏ ‪ )3‬בפפ"ד‪ ,‬ה'‬ ‫(הות"א‪ ,)4001-5001 ,‬אחרי כמה פתיחות‪ ,‬נאמר‪ :‬מה כת' למעלה מן העניין‪. . .‬‬ ‫אמ' ר' חוניא לאחד שהיה מהלך בדרך וכו'; השוה עוד הפעם ההעברה תיכף‬ ‫ומיד למשל‪ .‬אי אפשר להכריע אחרי איזו פתיחתא שבב"ר היה מקומו של מאמר‬ ‫זה במדרשנו; גם בת"ב‪ ,‬וישב ד'‪ ,‬ישנן ג' פתיחות לפניו‪ .‬‏ ‪ )4‬בפפ"ה‪ ,‬ב' (הות"א‪,‬‬ ‫‪ ,)0‬אחרי כמה פתיחות‪ )5 .‬בפפ"ז‪ ,‬ג' (הות'א‪ ,)3601 ,‬אחרי ג' פתיחות‪ ,‬נאמר‪:‬‬ ‫מה כת' למעלה מן העניין‪. . .‬לגבור שהיה יושב בשוק וכו' (עוד הפעם העברה‬ ‫למשל)‪.‬‬

‫סוף הפסקא לפדר ג' בקטע ה' (להלן‪ ,‬עמ' ‪)"a‬‏ מקביל למה שנמצא במדרש‬ ‫אבכיר (השוה הע' ‪ .)72‬וכפי תכניתו של מדרשנו‪ ,‬שהכיל מאמרים קצרים ‪yo‬‏‬ ‫כמה משלים וגם נמצא בו הפגנון ‪,‬מה כתיב למעלה מן הענין"‪ ,‬נראה שכל הענין‬ ‫שבמדרש אבכיר (למ"א‪ ,‬פי' ג')‪ +‬היה נמצא במדרש דנן ‪mw‬‏ בליקוי ‪wap‬‏ דף א'‬ ‫ודף ב' של ‪poy‬‏ ה'); ‪nem‬‏ בסימן זה‪, :‬ד"א מה כתיב למעלה" היינו‪ :‬מן הענין)‪,‬‬ ‫א‪2‬למלה>‪/-‬ה‪ ,‬הבס בקטעי שלפניגן‬ ‫שוכ הידי למלך‪ = .‬ודי לטלך ה‬ ‫(ביחוד בפסקא לפדר ד')‪ .‬על פי סימנים אלה‪ ,‬אפשר‬

‫‪>mo‬‏ ענינים אחרים‬

‫שבמדרש אבכיר למקורם הנכון‪ ,‬היינו למדרש ‪,‬זו היא שנאמרה ברוה"ק על ידי‪.". . .‬‬ ‫ואלה הם‪:‬‬ ‫‪ )1‬למ"א‪ ,‬סי" א'‪ :‬בראשית ברא אלהים את השמים ואת ‪TNAP‬‏ ‪ TNIAP‬היתה‬ ‫תהו‪ ,‬למה הדבר דומה‪ ,‬למלך ‪wop‬‏ לו ב' שמשים וכו' ‪mem‬‏ ההעברה תיכף ומיד‬ ‫למשל‪ ,‬כמו שראינו למעלה)‪ .‬בנוגע למאמר זה השוה ב"ר‪ ,‬פ"ב‪ ,‬ב' (הות"א‪,)51 ,‬‬

‫אולם פה באופן שונה‪.‬‬ ‫‪ (2‬שם‪ ,‬סי ‪”No‬‏ וויאמר י'י אל אברם לך ‪oq‬‏ לה"ד‪ ,‬למלך שנכנס ‪?otra‬‏‬ ‫וכו'‪( ,‬ובכן מאמר זה היה בחלק לסדר י' שהתחלתו ישנה בקטע ו' שלפנינו‪ ,‬להלן‪,‬‬ ‫עמ' נ"ט‪-‬ס"א)‪.‬‬

‫‪ 3‬שם‪ ,‬סי" "ג‪[ :‬אני אל שדי התהלך לפני והיה תמים‪ ,‬ואתנה בריתי ביני‬ ‫ובינך ‪nc‬‏ למלך שהיה לו אוהב אחד‪ . . .‬זש'ה הגור חרבך על ירך גבור וגו'‬ ‫‏‪ ‘am‬מ"ה‪ ,‬ד')‪ .‬ד"א למטרונה שנכנפה לשאול בשלום המלך וכו'‪ .‬פסקא זו היא‬ ‫לסרר י"ד (למעלה‪ ,‬צד ‪ 421‬והלאה)‪ .‬מפני שהמאמר הראשון מסיים בציטאט‬ ‫מתה' מ"ה‪ ,‬ד'‪ ,‬אפשר לשער שמפסוק זה עם שלפניו היתה הפתיחתא במדרשנו‪,‬‬ ‫‏‪ oma‬מה"ש‪ .‬ברוה"ק ‪yb‬‏ ידי דוד המלך" וכו'‪- .‬ואטנם בת'ב‪?J .,‬‏ כ'ב‪ .,‬ובתה‪,‬‬ ‫‏‪ ow‬י"ח‪ ,‬ישנה פתיחה בקשר עם תה' מ'"ה‪ ,‬ג'‪-‬ד'‪ ,‬לפדר דנן ‪yP‬‏ למעלה‪ ,‬צד‬ ‫‪ ,8‬וכן היה הדבר במדרשנו‪ ,‬היינו שבראש הדרשה נזכרו פסוקים אלו‪ ,‬ואח"כ בא‬

‫מו‬

‫קטעי‬

‫מדרשים‬

‫מכתבי‪-‬זיד‬

‫הגניזה‬

‫ד') לפדר מ"ד‪ :‬ויקרא יעקב אל בניו‪ ,‬ב‪,‬שיטה חדשה" (הות"א‪ 9911 ,‬והלאה)‬ ‫ישנה פסקא‪ :‬יהודה אתה יודוך אחיך וגו'‪ ,‬זו היא שנאמ' ברוה"ק ע"י איוב אשר‬ ‫חכמים יגידו ולא כחדו מאבותם (אי' ט"ו‪ ,‬י"ח)‪DWT ,‬‏ מי אמ' איוב המקרא הזח‪,‬‬ ‫לא אמרו אלא כנגד הצדיקים וכו' (שם‪ .)4121 ,‬אחרי פתיחתא זו בא המאמר‬

‫(שם‪ :)6121 ,‬יהודה אתה יודוך אחיך‪ ,‬בוא וראה מה כת' למעלה ‪oy‬‏ העניין וכו'‪,‬‬ ‫‏‪ wo‬למעלה בנוגע לסי' א' וג'‪ .‬חלק זה‪ ,‬הנובע ממדרשנו‪ ,‬כנראה נשלם בחתימה‬ ‫הדרשנית (שם‪ :)1291 ,‬אשריהן הצדיקים‪ ,‬שהן מרבים את התורה ורודפין שלום‬

‫לישראל‪ ,‬שמשתלמין שכר פועל שאין לו קץ ואין לו הפסק לעולם ולעולמי עולמים‪,‬‬ ‫שנ' למרבה המשרה ולשלום ‪rp‬‏ ‪( pp‬יש' ט'‪ ,‬ו')‪ ,‬ובכן בחתימה הנדון ‪FO‬‏ הצדיקים‬ ‫כמו שבפתיחתא הפסוק מאיוב נדרש כלפי הצדיקים‪ .‬והנה ‪SA‬‏ שסדר מ"ד התחיל‬ ‫ב‪,‬ויקרא יעקב" (בר' מ"ט‪ ,‬א')‪ ,‬ישה פה דרשה מיוחדת ל‪,‬יהודה אתה יודוך‬ ‫אחיך" ‪)eip‬‏ ח' והלאה)‪ .‬כנראה מפני חשיבותה של ברכת יעקב היו דרשות‬ ‫לחלקים שונים של פרשה ‪ra‬‏ הפסקא ממדרשנו משתרעת לבר' מ"ט‪ ,‬ח'‪"-‬ג‪ ,‬השוה‬ ‫כתובת המעתיק אחרי החתימה‪, :‬סליק ברכת יהודה וזבולון"‪ .‬גם ישנה ב‪,‬שיטה‬ ‫חדשה" פתיחה חדשה ל‪,‬בנימין זאב יטרף" (בר' מ"ט‪DM ,‬‏ שם‪ (4221 ,‬אף שסדר‬ ‫מ"ר הכיל את שני הפרקים האחרונים של בראשית (מ"ט‪-‬נ')‪ ,‬כי סדר ‪pm‬‏ ‪iop‬‬ ‫זאב יטרף) ‪TIN‬‏ מאוחר (עיין למעלה‪ ,‬צד ‪ .(753 ,653 ,553 ,8353‬והנה ההפטרה‬ ‫לסדר מ"ד‪ ,‬אשר בה מקושרות רוב האגדות לקריאת התורה זו‪ ,‬היתה מיש' נ"ה‪,‬‬ ‫ג' והלאה‪ ,‬כמו שהוכחתי למעלה‪ ,‬צד ‪ 053‬והלאה‪ .‬הפתיחתא הנ"ל מאי' ט"ו‪ ,‬י"ח‪,‬‬ ‫אף שהיא לבר' מ"ט‪ ,‬ח'‪ ,‬באמת גם היא תלויה בהתחלת הסדר ובהפטרה זו‪ ,‬היינו‬ ‫אחוך‬ ‫שלפניו‪:‬‬ ‫‪yo‬‏ הפפוק‬ ‫שיש לקחת פסוק זה מאזב ‏ ביחד‬ ‫שמע לי וה חזיתי אספרה‪ ,‬ובכן ישה הקבלה ל‪,‬הקבצו ושמעו בני יעקב‬ ‫אל ישראל אביכם" (בר' מ"ט‪ ,‬ב') ולהתחלת ההפטרה‪ :‬הטו אזנכם‬ ‫ושמעו‬

‫ולכו ‪xd‬‏ שמ עו ותחי נפשכם (יש' נ"ה‪ ,‬ג')‪ .‬גם הפסוק ‪ANNAP‬‏ שבחתימה‪:‬‬ ‫קץט ‪ 2‬במש פ טי בצק המיע תה‬ ‫ל‪o‬‏‬ ‫‪s‬ש‪e‬‬ ‫‪,‬הל‬ ‫למרבה‪ :‬המשתה‬ ‫ועד עולם ‪MW‬‏ (ש' ט'‪ (1 ,‬מקביל למה שנאמר בהפטרה זו‪ :‬כי בשמחה‬ ‫הלה" לשם‪sin .‬‏ וצ ‪ 2‬ם | ולא‬ ‫הצא ו בכש לה םא תובלון הב‬ ‫;"‪ ,‬א')‪ .‬השוה גם ע"א‬

‫‪)yw‬‏ צדקה‬ ‫יכרת (שם‪" ,‬נ)‪. . .‬שמרו משפט‬ ‫החתימה הכללית בנוגע לנחמת ציון למעלה‪ ,‬צד ‪.853‬‬ ‫ה) מפני התכנית הדרשנית שבמדרשנו להזכיר אחרי הפתיחתא מאמר שמתחיל‬

‫ב‪,‬מה כתיב למעלה ‪oy‬‏ הענין"‪ ,‬אפשר גם ליחס לו פסקאות אחרות בב"ר‪ .‬אמגם‬ ‫סגנון זה רגיל בת"ב ובת"ה ‪meM‬‏ באבער‪ ,‬מבוא‪ ,‬צד ‪ ,52‬הע' ג'‪ ,‬והערת תיאודור‬ ‫לב"ר‪ ,‬צד ‪ 963‬שו' ‪ ,)4‬אולם בב"ר הוא נמצא רק במקומות אחדים‪ ,‬ויש רגלים‬ ‫לדבר שהמאמרים האלה נובעים ממדרשנו כמו שנכנסו בב"ר הפסקאות הנ"ל סי'‬ ‫א'‪-‬ד')‪ .‬ואלה הם הפרטים שכדאי לעמוד עליהם‪ )1 :‬בפל"ט‪ ,‬ז' (הות"א‪(963 ,‬‬ ‫אחרי הפתיחתא ‘‪DNA‬‏ מ"ה‪ ,‬ח'‪ ,‬נאמר‪ :‬ומה כת' למעלה ‪oy‬‏ העניין וכו'‪mm .‬‏‬ ‫בפתיחה מפסוק זה התחילה הדרשה לסדר י' במדרשנו גלהלן‪poy ,‬‏ ו')‪ ,‬ובכן‬ ‫נראה שהמאמר היה נמצא ‪wo‬‏ ‪ nynp-‬לב"ר‪ .‬‏ ‪ )2‬בפס"ט‪ ,‬ג' (הות"א‪ ,)297 ,‬אחרי‬

‫מדרש‬

‫‪,‬זו היא‬

‫שנאמרה‬

‫ברוח‬

‫הקודש"‬

‫מט‬

‫אחדים ממנו בכ"י הגניזה הניתנים להלן‪ .‬והנה אין פה המקום לדון בפרוטרוט על‬ ‫מדרש אבכיר (עיין באחרונה מרמורשטיין‪ ,‬דביר א'‪ 811 ,‬והלאה‪ ,‬שאמנם טעה‬ ‫ביחסו את הקטעים שפרסם למדרש זה‪ ,‬השוה למעלה‪yo‘ ,‬‏ ח')‪ .‬מגמתנו היתה‬ ‫להראות איך השתמש מסדר מדרש זה במדרש ‪,‬זה"ש ברוה"ק ע"י‪ ". . .‬שלפננו‪.‬‬ ‫יש רק להעיר על השם ‪,‬אבכיר" שפתרונו‪ :‬אמן בימינו כן יהי רצון (עיין מה‬ ‫שמצטט ברילל‪ ,‬יאהרביכער‪ ,‬ח"א‪ ,641 ,‬הע' זג‪ ,‬מפי' על הסדור כ"י לר' אלעזר‬ ‫מווירמיזא‪ :‬כמו במדרש ‪NAIV‬‏ בסוף כל דרשה דברי נחמות וסופו‪ :‬אמן בימינו‬ ‫כן יהי רצון)‪ .‬לפי זה ‪wo‬‏ המדרש היה מקושר בחתימה שבסוף הדרשות‪ ,‬הינו‪:‬‬

‫לכל‬

‫סדר‬

‫;מכאן ראיה ברורה נגד אלה שאומרים שמקום מדרש זה היה‬

‫באיטליא)‪at ,‬‏ המנהג הרגיל לכנות מדרש ע"פ התחלתו‪ .‬והנה מענין שבקטע ז'‬ ‫להלן הדרשות לסדר ‪”A‬‏ וי"ט ג'כ מסיימות ב"א מן ‏ כן יהי רצון"‪ ,‬ובכן‬ ‫כנראה ‪SA‬‏ סיום זה לקח מפדר מדרש אבכיר מנוסח אחד של מדרשנו אשר בו‬ ‫כל הדרשות היו מצויינות באופן כזה (לפנינו בקטע ה' וי" אין סימן זה בסוף‬

‫הדרשות)‪ ,‬אלא שמסדר זה שינה הסימן ‪,‬אכי"ר" ‪,‬לאבכי"ר" כדי להורות על ההפרש‬ ‫‏‪ paw‬חבורו ובין המדרש שלפנינו שהשתמש בו בתור מקור עקרי‪ .‬אולם זה האחרון‬ ‫מצויין בהתחלה ‪ewoM‬‏ ‪,‬זה"ש ברוה"ק ע"י‪ ,". . .‬וכפי התחלה זו אנו מכנים אותו‬ ‫פה‪.‬‬ ‫בת"ה‪ ,‬תולדות ב'‪ ,‬נמצאת כנראה פתיחתא לסדר כ"ג (בר' כ"ה‪ ,‬י"ט) הלקוחה‬ ‫ממדרשנו‪ ,‬היינו‪ :‬אלה תולדות יצחק‪ .‬זשה"כ (וצ"ל‪ :‬זו היא שנאמרה ברוה"ק ע"י‬ ‫שלמה) גיל יגיל אבי צדיק ויולד ‪noo‬‏ ‪ wom‬בו‪| .‬כנגד ‏ מי אמרו שלמה‪,‬‬ ‫לא אמרו אלא כנגד יצחק וכו‪ .‬ע"א פתיחתא זו עיין למעלה‪ ,‬צד‬ ‫‪ .1‬השערת באבער (מבוא לת"ב‪ ,‬צד ‪ ,761‬למעלה)‪ ,‬שמאמר זה הוא ‪,‬בודאי‬

‫מהילמדנו"‪ ,‬היא אינכונה כי סגנון כזה איננו רגיל במדרש זה‪.‬‬ ‫נבוא עתה ל‪,‬מדרש הגדול" אשר משוקעים בו כמה מאמרים ממדרש דנן‪ ,‬בקטע‬ ‫ו' לסדר י' נמצא המקור ‪dom‬‏ שנאמר במה"ג א'‪ 591 ,‬והלאה (עיין הערה ‪ 05‬להלן)‪.‬‬ ‫מזה אנו רואים איך ‪ayb‬‏ מה"ג מזניח את ההתחלה הטפוסית‪ :‬זה"ש ברוה"ק ע"י‪" . .‬‬ ‫ומצטט את פסוק הפתיחה ב‪,‬זהש'ה" (‪-‬זה הוא שאמר הכתוב) גרידא‪ ,‬אולם הוא‬ ‫משאיר את הפגנון הבא אח"כ ‪,‬נאמר הפיסוק (‪-‬הפסוק) הזה כנגד‪ .". . .‬וכן הוא‬ ‫הדבר בנוגע לפתיחתא לסדר י"ט (להלן‪ ,‬עמ' ס'ג) בהשואה למה'נ א'‪ :413 ,‬נאמ'‬ ‫הפיסוק הזה ‪DWT‬‏ אברהם אבינו וכו" (השוה הע' ‪ .(48‬משתי דוגמאות אלו נראה‬ ‫שפתיחתות ‪snam‬‏ כעין אלו במה'ג נובעות ממדרשנו‪ .‬ויש לדון פה רק על ‪smi‬‏‬ ‫שהן לראשי הסדרים‪ .‬ישנם במה'"ג מאמרים בפגנון זה לפסוקים באמצע הסדרים;‬ ‫כמו"כ מפוזרות ‪YO‬‏ כמה אגדות אחרות לפסוקים שונים שבתוך כל סדר‪ ,‬שמקצתן‬ ‫בודאי יש ליחס למדרש דנן (השוה ביחוד ההערות לדרשה לפדר י"ט שבקטע ז'‬

‫להלן)‪ ,‬אולם פרטים אלו צריכים ראיה מיוחדת לכל אחד ואחד‪.‬‬

‫ואלה הן‬

‫הפתיחתות לראשי הסדרים כפי שתי הדוגמאות שהזכרנו‪:‬‬ ‫‪ 1‬מה"ג א'‪( 731 ,‬לסדר ה'‪ :‬אלה תולדות נח)‪ :‬זהש"ה אשרי האיש אשר לא‬ ‫הלך בעצת רשעים‪ ,‬נאמר הפיסוק הזה כנגד נח הצדיק וכו'‪ .‬כל פרק א' של‬

‫מח‬

‫קטעי‬

‫מדרשים‬

‫מכתביייד‬

‫הגניזה‬

‫המשל ‪,‬למלך שהיה לו אוהב אחד" וכו'‪ ,‬והנמשל הוא אברהם אשר על אודותיו נדרשו‬ ‫פסוקים אלו‪ ,‬ובכן בסוף המאמר נזכר עוד הפעם ‪,‬זש'ה חגור חרבך" וכו'‪ .‬השוה‬ ‫כעין זה בקטע ה'‪ ,‬לסדר ד'‪, :‬מה"ש ברוה"ק ע"י ישעיה מי פעל ועשה‪ . . .‬משל‪,‬‬ ‫למלך שאמר לדוכוס‪. . .‬לכך נאמר מי פעל ועשה" וכו'‪ .‬האגדה פה משונה מזו‬ ‫שבת"ב ות"ה‪ ,‬וכן הדבר בנוגע לסדר ד' ‪mem‬‏ להלן‪ ,‬הע' ‪ .)82‬אחרי הפתיחתא‬ ‫כאן ישנו מאמר ‪NNA‬‏ שמכיל משל (ד"א‪ ,‬למטרונה וכו")‪ .‬סימנים אלה מורים כנראה‬ ‫שפסקא זו שבמדרש אבכיר נובעת ממדרשנו‪.‬‬ ‫‪ 4‬שם‪ ,‬סי" י"ד‪ :‬וירא אליו ‪rew‬‏ משל לחנוני אחד וכו' (ובכן לסדר טיו‪,‬‬ ‫למעלה‪ ,‬צד ‪ 431‬והלאה)‪.‬‬ ‫‪ (5‬שם‪ ,‬סי' ט"ו‪( :‬והאלהים נסה את אברהם)‪ ,‬ד"א למלך שהיה לו אוהב עני‪,‬‬ ‫א"ל המלך‪ :‬עלי להעשירך‪ .‬ונתן לו ממון כדי לעשות בו פרקמטיא‪ .‬לימים ‪nip‬‏‬ ‫לפלטין‪ .‬אמרו (וצריך להופיף‪ :‬בני הפלטין למלך)‪ :‬מפני מה זה נכנס‪ ,‬אמר‬ ‫להם המלך‪ :‬מפני שהוא אוהבי נאמן‪ ,‬אמרו לו‪ :‬א"כ אמור לו שיחזיר ממונך‪,‬‬ ‫מיד א"ל המלך‪ :‬החזר לי מה שנתתי לך‪ .‬ולא עכב‪ ,‬ונתביישו בני הפלטין‪ ,‬ונשבע‬ ‫המלך להוסיף לו עושר‪ .‬העתקתי את כל המאמר כדי להעיר שהוא מקוטע‪ ,‬ולא‬ ‫נמכר בו הנמשל‪ ,‬היינו שמלה"ש הסיתו מקודם שאברהם יקריב את בנו‪ ,‬ואח"כ‬ ‫נתחרטו כשראו נאמנותו של אברהם והתחילו להיות פניגורין לפני השם שיציל את‬ ‫יצחק‪ .‬זה מקביל למה שנמצא במדרשנו בדרשה לסדר י"ט ‪)puy‬‏ ז' להלן‪yo‘ ,‬‏‬ ‫ס"ה וס"ו)‪ .‬אמנם מאמר זה חסר בקטע שלפנינו‪ ,‬אולם מפגנונו נראה ששייך לדרשה‬ ‫זו‪ ,‬ושהיה לפני מסדר מדרש אבכיר שהשתמש במדרש דנן‪.‬‬ ‫‪ (6‬שם‪ ,‬סי" י"ט‪[ :‬ויהי כי זקן יצחק ותכהין עיניו מראות)‪ ,‬לאדם גדול שהיה לו‬ ‫טרקלין וכו' (ובכן לסדר כ"ה‪ ,‬למעלה‪ ,‬צד ‪ ,802‬והלאה)‪ .‬כעין אגדה זו שמפני‬ ‫ש‪,‬נשי ‪yw‬‏ עובדין ע"ז‪ ,‬ויצחק רואה ומיצר‪ ,‬מיד כהו עיניו" (היינו כדי שלא יצטער)‬ ‫נמצאת בת"ה‪ ,‬תולדות ח'‪ :‬ותכהין עניו‪ ,‬מה כתיב למעלה ‪mra‬‏ מן הענין)‬ ‫ותהיין מורת רוח ליצחק ואח"כ ותכהין עיניו‪ ,‬מפני הכעס שהיה מכעיסו‪ . . .‬והיו‬ ‫נשיו (של עשו) מעשנות ומקטרות לע"ז שלהן‪ ,‬ונסתלקה הימנו שכינה מיצחק‪ ,‬והיה‬ ‫רואה יצחק ומיצר‪ ,‬אמר הקב"ה‪ :‬הרני מכהה את עיניו שלא יראו ויוסיף צער‪,‬‬ ‫לפיכך ותכהין עיניו (ועיין למעלה‪ ,‬צד ‪ .)312‬פה האגדה היא בצירוף ‪yo‬‏ משל‬ ‫כדרכו של מדרשנו‪.‬‬ ‫‪ (7‬שם‪ ,‬סי' כ'‪ :‬והנה יי נצב עליו‪ ,‬משל לעני שהיה המלך אוהבו וכו'‪nop .‬‏‬ ‫מדרשה לסדר זה (למעלה‪ ,‬צד ‪ (532-632‬השתדלנו למצוא גם בב"ר ‪)dnym‬‏‬ ‫עמ' מ"ז)‪.‬‬ ‫‪ (8‬שם‪ ,‬סי" כ"א‪ .‬קשה להחליט כמה מפסקא זו נובעת ממדרשנו‪ ,‬אולם יש‬ ‫להעיר שהמאמר אודות מיכאל שר ישראל‪ ,‬ביחוד‪, :‬א"ל‪ :‬מעכשיו תהא ממונה‬ ‫עליו‪ . . .‬יבא גדול ויעמוד על הגדול" (שם‪ ,‬צד ‪ (8‬מקביל למה שנמצא בקטע ו'‪,‬‬

‫אמנט לסדר ” (השוה להלן‪ ,‬הע' ‪.)86‬‬ ‫פרטים אלה אפשר ליחס כמעט בבירור למדרש שאנו דנים עליו‪ ,‬ובודאי ישנם‬

‫‏‪ Ty‬אחרים בלקוטים ממדרש אבכיר שמקבילים לו‪ ,‬אלא שחבל שזכינו רק לקטעים‬

‫מדרש‬

‫‪,‬זו היא‬

‫שנאמרה‬

‫ברוח‬

‫הקודש"‬

‫נא‬

‫מה"ג השתמש בנוסח אחר (השוה הערות שעכטער במה'ג‪ ,‬שם‪ ,‬סי" ל"ד‪-‬ל"ו)‪ ,‬היינו‬ ‫זה שבמדרשנו‪ ,‬אלא שעשה בו אילו שינויים‪.‬‬ ‫‪ (9‬שם‪( 874-974 ,‬לסדר כ"ט‪ :‬ויזכור אלהים את רחל)‪ :‬זהש"ה עושה משפט‬ ‫לעשוקים‪ . . .‬ד'א זהש'ה אז נדברו יראי ה' איש את רעהו‪ . . .‬ד"א זהש'ה זכר‬ ‫חפדו ואמונתו וכו'‪ .‬מאלו הפתיחות (וע"א קישורן עם ההפטרה לפדר זה עיין‬ ‫למעלה‪ ,‬צד ‪ (252 ,152 ,052‬האמצעית כנראה נובעת ממדרשנו‪ ,‬והיא שונה מזו‬ ‫שבאג"ב‪ ,‬פנ"ב‪ ,‬א' (והשוה ת"ב‪ ,‬ויצא י"ט)‪ ,‬והערת שעכטער במה'ג שם‪ ,‬סי' ל"ה)‬ ‫אינכונה‪ .‬פה אנו קוראים‪ :‬ויחר אף יעקב ברחל ויאמר התחת אלהים‪ ,‬אמר לה‬ ‫(היינו יעקב לרחל)‪ :‬אנטקפר (‪-‬אנטיקיסר‪ ,‬משנהזלמלך) במעיך‪ ,‬ואת מידנדנת‬ ‫עלי‪ ,‬אותו השלטון שעתיד לומר במצרים כי התחת אלהים אני (בר' נ'‪ ,‬י"ט)‪ ,‬ואת‬ ‫אומרת הבה לי בנים‪ ,‬הוי אז נדברו יראי ה'‪ ,‬והקב"ה שומע מה הן אומרין וכו'‪.‬‬ ‫לפי זה יעקב כבר התנבא ע"א יוסף‪ .‬אולם בת"ב (ועיין באג'ב) הנוסח הוא‪ :‬אמר‬ ‫יעקב לרחל‪ :‬וכי אנטידיסר (צ"ל‪ :‬אנטיקיסר) של הקב"ה אני‪ ,‬התחת אלהים אנכי‪,‬‬ ‫א"ל הקב"ה‪ :‬חייך בלשון שאמרת התחת אלהים אנכי‪ ,‬בו בלשון ‪am‬‏ ‪ oT‬ואומר‬

‫לבניך התחת אלהים אני וכו'‪ .‬ברור שהאגדה במה'ג לקוחה ממקום אחר‪ ,‬ולפי‬ ‫דעתי ממדרש דנן‪ .‬אח"כ בא מאמר ‪yo‬‏ הפגנון ‪,‬כת' למעלה ‪oy‬‏ הענין" (א"ר אלעזר‬ ‫‏‪ pw‬ששפקדה רחל בראש השנה‪ ,‬ממה שכ' למעלה מן הענין ואחר ילדה בת וכו')‪,‬‬ ‫מקביל ‪dom‬‏ שראינו למעלה (עמ' מ"ה)‪.‬‬ ‫‪ )0‬שם‪ ,945-155 ,‬למעלה (לסדר ל"ד‪ :‬וישב יעקב)‪ :‬זהש'ה לכו וראו‬ ‫מפעלות אלהים נורא עלילה על בני אדם ‘‪MA‬‏ ס"ו‪ ,‬ה')‪ ,‬נאמר הפיסוק הזה כנגד‬ ‫עלילות שהקב"ה‬

‫מנהג בהן את עולמו וכו'‪.‬‬

‫פתיחתא‬

‫מפסוק זה נמצאת‬

‫בת"ה‪,‬‬

‫‏‪ aw‬ד'‪ ,‬לסדר ל"ו‪ :‬ויוסף הורד ‪)yy‬‏ למעלה‪ ,‬צד ‪ ,)203‬אולם פה היא לסדר‬ ‫ל"ד‪ ,‬והקשר ‪ya‬‏ ההפטרה כאן‪ ,‬מיש' ל"ב‪mo ,‬‏ והלאה (למעלה‪ ,‬צד ‪ (082‬הוא‬ ‫כנראה ‪YO‬‏ ‪ ,wo‬רחוקים אשר עשיתי ודעו ‪PMAD‬‏ גבוייתי" (שם‪ ,‬ל"ג‪" ,‬ג)‪ .‬אמנם‬

‫עוד ישו ‪dpp‬‏ ‪ ayb no‬מה'ג לא העתיק את הפתיחה מסדר ל"ו לפדר ל"ד מפני‬ ‫שבזה האחרון התחילה ‪oo‬‏‬

‫‪wn pa‬‬

‫ושב‬

‫יעקב‬

‫‪yp‬‏ למעלה‪ ,‬צד ‪203‬‬

‫הע' ‪ ,)823‬אולם ‪anaY‬‏ (צד ‪ (975‬ישנה פתיחה אחרת לסדר ל"ו‪.‬‬ ‫‪1‬ג) מה'ג ב' (הוצ' האפפמאנן)‪( 22 ,‬לסדר בלתיירגיל ‪,‬וילך איש ‪pam‬‏ לוי"‪,‬‬ ‫למעלה‪ ,‬צד ‏ ‪:)63‬‬

‫זהש"ה דברי חכמים בנחת נשמעים מזעקת מושל בכסילים‬

‫(קה' ט'‪ ,‬י"ז)‪ ,‬נאמר הפסוק הזה כנגד בי"ד של ישראל שנוזרין גזירה בצנעה וגזירתן‬ ‫מתקיימת‪ ,‬אבל אומות העולם‪ ,‬אע"פ שנוזרין גזירות בפרהסיא ומעבירין כרוזות‪ ,‬אין‬ ‫‏‪ nN‬מתקיימת וכו'‪ .‬‏ מאמר כללי זה מפורש ‪wo‬‏ ע"י הדוגמא של עמרם ‪yam‬‏‬ ‫דינו שהחליטו ש‪,‬מוטב שניבטל מפריה "‪nap‬‏ לרגלי גזירת פרעה‪ ,‬ואע"פ שזה‬ ‫נעשה בצנעה ‪,‬פירש כל אחד (מישראל) מאשתו" וכו'‪ .‬קצת מאגדה זו נמצאת‬ ‫‏‪ a‬בקה"ר לפסוק זה‪, :‬ד'א דברי חכמים בנחת‪ ,‬זה עמרם ובית ‪TPA‬‏ א"ר בון‬ ‫הד ףח‬ ‫ג‬ ‫‪SU‬ח‪N‬‏‬ ‫יא‬ ‫הפ הל ‪)atiraS‬‏‬ ‫נמנ םח כ ‪eey‬‏ לא ‪aC‬‏‬ ‫אמרו‪ :‬מה הנאה יש לנו שאנו נושאים ‪wo‬‏ וזורעים‪,‬‬ ‫(והיעו‪ | :‬בצנעה)‪,‬‬ ‫ומשליכים (היינו‪ :‬המצרים את הילדים) ליאור‪ ,‬עד כאן העולם מתקיים (לשון זה‬

‫נ‬

‫קטעי‬

‫מדרשים‬

‫מכתבי‪-‬יד‬

‫הגניזה‬

‫תהלים נדרש ‪wo‬‏ כלפי נח (עד ‪ ,931‬למעלה)‪ ,‬אלא שקשה לדעת אם לא שלב‬

‫בעל מה'ג בפסקא זו פרטים ממקומות שונים (למשל מן ‪,‬ותנן דור המבול" עד‬ ‫‪,‬קשה להם בגיהנם" הוא כנראה הוספה)‪ .‬לסדר זה נמצאת פתיחתא ‘‪ona‬‏ גם‬ ‫במדרש אחר (עיין למעלה‪ ,‬צד ‪.)86‬‬ ‫‪ (2‬שם‪( 591 ,‬לסדר "‪ :‬לך לך)‪tnem :‬‏ אהבת ‪yap‬‏ ותשנא רשע‪ . . .‬נאמ'‬ ‫הפיסוק הזה כנגד אברהם אבינו וכו'‪ .‬זה מקביל לקטע ו' להלן (ועיין שם בהערות)‪.‬‬ ‫‪ 3‬שם‪( 952 ,‬לסדר ט"ו‪ :‬וירא אליו ה')‪ :‬זהש'ה אשרי איש ירא את ה' (תה'‬ ‫ק"ב‪ ,‬א')‪ ,‬נאמר הפיסוק הזה כנגד אברהם ‪NAW‬‏ שהיה ירא חטא ביותר וכו' ועיין‬ ‫למעלה‪ ,‬צד ‪931j‬‏ הע' ‪.)541‬‬

‫‪ (4‬שם‪( 413 ,‬לסדר ‪”ys‬‏ ויהי‬ ‫כנגד אברהם ‪xaw‬‏ וכו'‪ .‬זה מקביל‬ ‫‪ (5‬שם‪( 258 ,‬לסדר כ'‪ :‬ואברהם‬ ‫צדקה וכבוד (מש' כ"א‪ ,‬כ"א)‪ ,‬נאמר‬

‫אחר הדברים האלה)‪ :‬נאמר הפיסוק הזה‬ ‫לקטע ז' להלן (ועיין ‪wo‬‏ בהערות)‪.‬‬ ‫זקן)‪ :‬זהש"ה רודף צדקה ‪MOT‬‏ ימצא חיים‬ ‫הפיסוק הזה כנגד אברהם אבינו שהיה רודף‬

‫צדקה וכו'‪ .‬מפסוק זה ישנה פתיחתא בב"ר‪ ,‬פנ"ט‪ ,‬ד' (ועיין למעלה‪ ,‬צד ‪.)091‬‬

‫‪ (6‬שם‪( 583 ,‬לסדר כ"נ‪ :‬ואלה תולדות יצחק)‪ :‬זהש"ה צדיק כתמר יפרח‪,‬‬ ‫נאמר הפיסוק הזה כנגד אברהם ‪SIW‬‏ וכו'‪ .‬במאמר זה נדרשים הפסוקים מתה'‬ ‫‏‪ ates‬ההעד סז הההפטרה‪ :‬לפרראזה ‪)atep‬‏ ‪ )esac‬פיה ביגי והלאהלמעלה‪ .‬צד‬ ‫‪RW‬‏ תבנו לי ואי זה מקום מנוחתי‬ ‫‪ ,0‬ובה ‪NU‬‏ קוראים‪ :‬אי זה בית‬ ‫(ס"ו‪ ,‬א')‪ ,‬ובכן יש הקבלה ל‪,‬שתולים בבית ה' בחצרות אלהנו יפריחו"‬ ‫‏‪ ‘nn‬צ"ב‪ ,‬י"ד)‪ .‬השוה למעלה‪ ,‬צד ‪.302‬‬ ‫‪ (7‬שם‪( 144 ,‬לסדר כ"ז‪ :‬ויצא יעקב)‪ :‬זהש"ה שיר למעלות אשא ‪yro‬‏ אל‬ ‫ההרים‪ ,‬כנגד כנסת ישראל וכו'‪ .‬במאמר זה כנראה ישנה הוספה מן ‪,‬כנגד כנסת‬ ‫ישראל" עד ‪,‬למעלה העליונה"‪ ,‬ועיקר הפתיחתא היא זו של ר' שמואל בר נחמני‪:‬‬ ‫כנגד ‪’ypa‬‏ אבינו‪ ,‬שכשילחו אביו לישא אשה וכו'‪ .‬ע"א קישורה ‪yD‬‏ ההפטרה לסדר‬ ‫זה ‪yp‬‏ למעלה‪ ,‬צד ‪ .232‬והנה פתיחה זו נמצאת בב"ר‪ ,‬פס"ח‪ ,‬ב' (הות"א‪ ,077 ,‬וש'נ)‪,‬‬

‫אולם בעל מה'ג השתמש פה בנוסח אחר ‪way‬‏ ממדרששנו‪| .‬ובמאמר‪, :‬ולא עוד‬ ‫אלא שאני ‪yw‬‏ טר טגוס שלך‪ ,‬ה' שומרך ה' צלך על יד ימינך‪ ,‬ולא עוד‬ ‫ישן ‪avo‬‏ ומשמר בלילה‪ ,‬אבל אני שומרך ביום ובלילה"‪,‬‬ ‫‏‪ bow‬טרטגוס‬ ‫המלה "טרטגוס" משובשת מן "סטרטיגוס" ‪)soyhrapro(,‬‏ אחד מאנשי המשטרה‬ ‫‏‪ py‬במלונים‪ ,‬ע' אסטרטיג); וכן יש להבין המאמר בספרי‪-* ,‬במדבר‪ ,‬סי' פ"ו‪,‬‬ ‫הוצ' האראוויטץ‪ ,‬צד ‪NO :68‬‏ כך היו בני הדיינים עושים‪ ,‬ק"ו לשאר הטרטין ("א‪:‬‬ ‫הטרטון‪ ,‬הטרטנין‪ ,‬וצל‪ :‬הסטרטגין)‪ ,‬היינו‪RO :‬‏ בני הדיינים מענים נשים‪DY ,‬‏‬ ‫שאנשי המשטרה‪ ,‬השומרים על השלום הצבורי תחת פקודת הדיינים‪ ,‬יעשו כן‪,‬‬ ‫ופירושו של לעוו בספר היובל להאפפמאנן‪ ,991-081 ,‬אינו נראה‪).‬‬ ‫‪ 8‬שם‪( 564 ,‬לסדר כ"ח‪ :‬וירא ה' כי שנואה לאה)‪ :‬זש'ה כי שומע אל אביונים‬ ‫ה' ואת אסיריו לא בזה‪ ,‬ר' בנימין אומר הפיסוק הזה וכו'‪NOID .‬‏ פתיחתא זו נמצאת‬ ‫בב"ר‪ ,‬פע"א‪ ,‬א' (הות'א‪ ,128-228 ,‬וש'נ‪ ,‬ועיין למעלה‪ ,‬צד ‪ ,)242‬אולם נראה שבעל‬

‫מדרש‬

‫זו היא‬

‫א"י וההפטרה ל‪,‬וירא"‪ | :‬דר‬

‫שנאמרה‬

‫נג‬

‫ברוח הקודש"‬

‫ט"‪ ,‬היתה ‪snom‬‏ לגמרי (למעלה‪ ,‬צד ‪.)441‬‬

‫לעת עתה נניח דרשה זו ב‪,‬תיקו"‪ ,‬ואולי עוד במשך מחקרנו להלן נצליח לעמוד‬ ‫על קישורה עם איזו קריאה‪.‬‬ ‫באחרונה יש להזכיר ‪,‬שבעה פרקי ר' אליעזר" (סדא"ז‪ ,‬י"ט‪-‬כ"ה)‪ ,‬ב‪,‬נספחים‬ ‫לסדר אליהו זוטא" (הוצ' מא"ש‪ ,‬צד ‪ ,)62-94‬שבהם נמצאות שאלות ש‪,‬שאלו‬ ‫תלמידיו את רבי אליעזר" ותשובותיו‪ .‬‏ והנה בכל פרק ר"א דורש פתיחתא בפגנון‬ ‫של מדרשנו‪ ,‬היינו פ'א (צד ‪)wO ,)65‬‏ נזכרה גם פתיחתא ‪NNIN‬‏ כזו בשם ‪,‬רבותינו‬

‫שבארץ ישראל" (צד ‪ ,)82‬וצ"ל לפי דעתי ‪,‬רבותינו שבדרום"; פ"ב (צד ‪;)08‬‬ ‫פ'ג (צד ‪ ;)83‬פ"ך (צד ז‪ ;)78‬פ"ה (צד ‪ ;)04‬פ"ו (צד ‪DM 24(3‬‏ ‪ .)54 )XF‬פרקים‬ ‫אלו מכילים כנראה דרשות לענינים מיוחדים‪ ,‬ונדון עליהן להלן בכרך ג' בצירוף‬ ‫‏‪ oy‬הפסיקתות‪.‬‬ ‫ה‪.‬‬ ‫[ב' דפים של נייר ב‪xoB 0 2-‬‏ ‪ ,1.-5.‬סימן ‪ ,61‬קרועים מלמטה‪].‬‬

‫בי רו‬

‫‏)‪ Spey‬רוב ית‬

‫(דף א'‪ ,‬ע"א)‬ ‫השמים‪ :‬נבראו תחילה ואחר כך הארץ‪ .‬משל‪ ,‬למה‬ ‫הד'? דומה‪ ,‬למלך בשר ‪no‬‏ שעשה כסא לעצמו‪ ,‬עד‬

‫שהוא‪ %‬מתקן את ‪AIDN‬‏ יפה‪ ,‬ואחר כך מתקין‪ +‬כסא‬ ‫תחת רגליו‪ *,‬אף הקב"ה כך אמר‪ :‬השמים כפאי והארץ‬ ‫‪ 5‬הדום רגלי (יש' פ"ו‪ ,‬א')‪am .‬‏ הלל או' הארץ נבראת תחילה ואחר‬ ‫כך השמים‪ .‬למלך בשר ‪no‬‏ שהיה בונה פלטין‪> ,‬‬ ‫עד שהוא בונה את התחתונין‪ ,‬ואחר כך הוא בונה‬ ‫אי ‪SIP‬‏ והשמ ים‪.‬‬ ‫"יי ם‬ ‫שת‬ ‫אתו העליוגין? ‪>a‬‏ ‪" seyD‬יע‬ ‫ר' שמעון בן יוחיי אומ' שניהן נבראו בדברז‬ ‫‪ 0‬אחד‪ ,‬שנ' ‪PTS‬‏ אני אלהם* יעמדו יחדו (יש' מ"ח‪”QL ,‬‏‬ ‫ג כאן התחלת דברי ב"ש‪ .‬פסקא זו נמצאת בב"ר‪ ,‬פ"א‪ ,‬ט"ו‪ ,‬לסדר א'‪ ,‬וכן בנוסח הארוך‬ ‫של מדרש תנהומא (למעלה‪ ,‬עמ' י"ד‪-‬ט'ו)‪ .‬אולם בת"ב‪ ,‬בר" י"ט‪ ,‬היא לסדר ב'‪ ,‬וכן למעלה‬ ‫בקטע ג' (עמ' ל""‪-‬ל"ז)‪ ,‬כמו גם פה‪ .‬השוה גם למעלה‪ ,‬צד ‪.04‬‬ ‫‪a= 2‬‬ ‫‪, 3‬עד ש‪ ". . .‬משתמש פה כמו ‪,‬בתחלה" או ‪,‬קודם"‪ ,‬וכן בשו' ‪.7‬‬ ‫‪= 4‬מתקן‪:‬‬

‫‪5‬‏ ‪ own‬עברי של ‪,‬איפופודין"‬

‫(ש‪,\0000700‬‬

‫השוה‬

‫ב"ר‪ ,‬הות"א‪,‬‬

‫‪ 31‬הע' לשורה‬

‫‪ 6‬בכ"י ‪)dna‬‏ מקודם ‪,‬פליטין"‪ ,‬אבל הסופר שלב אח"כ את היו"ד הראשונה בטי"ת‪.‬‬ ‫‪=7‬בדבוה‪.‬‬ ‫‪ 8‬צ"ל‪ :‬אליהם‪.‬‬

‫‪2‬‬

‫לסטע‬

‫‪ha‬‬

‫מהרשים‬

‫מפתבתית‪‎‬‬

‫‪mihi‬‬

‫הוא מקוטע)‪ .‬מזעקת מושל בכסילים‪ ,‬זה פרעה‪ ,‬דהוה ‪na‬‏ כל הבן הילוד וגו'‪,‬‬ ‫ולא ‪nm‬‏ בדינא משגחה על גזירתיה" (והרד"ל מגיה‪ :‬ולא הוי בר נש משנח על‬ ‫נזירתיה)‪ .‬‏ מאמרו של ר' ‪ap‬‏ ‪ way‬עתה ע"פ האגדה במה"ג ‪mem‬‏ עוד פס"ר ‪DY‬‏‬ ‫דף ק"פ‪ ,‬ע"א וע"ב‪ ,‬וש'נ)‪.‬‬

‫והנה הסדר שהתחיל ב‪,‬וילך איש מבית לוי" היה בלתי רגיל‪ ,‬וחסרות אגדות‬ ‫אחרות כדי לעמוד על ידיהן על ההפטרה לסדר כזה‪ .‬אולי זו היתה ממלאכי ב'‪,‬‬ ‫ד'‪ :‬וידעתם כי שלחתי אליכם את המצוה הזאת להיות בריתי את לוי אמר‬

‫ה' צבאות‪ ,‬ובכן ישה הקבלה ל‪,‬בית‬ ‫השתרעה מפסוק ד' עד ח'‪Dy ,‬‏ עד‬ ‫אודות ‪,‬אשת נעוריך אשר אתה בגדתה‬ ‫‏?‪ THY‬נאמר שם ‪,‬כי שנא שלח אמר ה'‬ ‫בשביל האנדה ע"א מעשה עמרם ובית‬

‫לוי"‬

‫שבהתחלת הסדר‪.‬‬

‫הפטרה כזו‬

‫ג'‪ ,‬א' (י"א פפוקים)‪ .‬בה אנו קוראים על‬ ‫בה והיא חברתך ואשת בריתך (ב'‪" ,‬ד)‪,‬‬ ‫אלהי ישראל" (ב'‪ ,‬ט"ז)‪ ,‬ובכן ישנו הבסיס‬ ‫דינו וע"א החזרתו לאשתו יוכבד‪.‬‬

‫פתיחות אלו שבמה'ג אנו ‪nm‬‏ ליחס למדרש דנן‪ ,‬וכפי האמור למעלה '‪)yo‬‏‬

‫מ"ט) בודאי מפוזרות ‪yT‬‏ על פני מה'ג כמה אגדות שמקורן ממנו‪ .‬בילה"מ לתהלים‬ ‫קי"ט (הו"ב‪ ,‬ח"ב‪ ,022 ,‬סי" כ'ה) נמצא שריד מדרשה לסדר נ"ד (שמ' י"ב‪ ,‬כ"ט)‬ ‫הקודש‬ ‫ברוח‬ ‫שנובעת ממדרשנו‪ :‬ויהי בחצי הלילה‪ ,‬‏ זו שנאמר‬ ‫ע"י דוד חצות לילה אקום להודות לך‪ ,‬א"ר (חסר שם האומר) מלמד שאמר‬ ‫‪NW‬‏ ‪ ep ...dea )TNO SN amA‬גדול שהיה *לך ‪SNI‬‏ וכ‬ ‫דוד‬ ‫האגדות על פסוק הפתיחה זה ‘‪MA‬‏ קי"ט‪ ,‬ס"ב) שונות במקורות האחרים לסדר‬ ‫דנן ‪yp‬‏ למעלה‪ ,‬צד ‪ ,414‬והלאה)‪.‬‬

‫‏‪ ny‬נשארו פרובלימות ‪wnp‬‏ לדון עליהן‪ .‬למשל ‪mo‬‏ מדרש זה לפס"ר אשר‬ ‫בו‪ ,‬כידוע‪ ,‬ישנה התחלה כזו ‪,‬מה"ש ברוה"ק ע"י‪ ". . .‬בכמה מקומות ‪DAD‬‏ ע"א;‬ ‫כל ב‬

‫לך‪ .‬ע‬

‫ו ב‬

‫וב‬

‫קליד‪ ,‬ע'ב‪:‬‬

‫יקים‪ ,‬שיב‬

‫סיט‬

‫עיב‪:.‬‬

‫ב ע"א קנח ע"ה ‪=:‬ק"ס‪ 2,‬ע"א ‪DDS‬‏ ‪ Y'N‬יי‪Da‬‏ פיב קעוה שיב וקה‬ ‫ע"א)‪ .‬אולם על פסיקתות אלו נדבר לקמן בכרך ב' בקשר ‪yo‬‏ הקריאות לשבתות‬

‫מיוחדות ‪)do‬‏ טובים‪ ,‬ועוד ינתן סיכום על תכנו ותכניתו של פס"ר בכרך ג'‪ .‬רק‬ ‫ע'א הפתיחתא בדף קע"ה‪ ,‬ע"ב‪ ,‬שהיא לסדר ‪”ni‬‏ וה' פקד את שרה‬

‫(למעלה‪,‬‬

‫צר ‪ 561‬והלאה)‪ ,‬עיין מה שהעירותי שם‪ ,‬צד ‪ ,071‬הע' ‪ .971‬בצירוף עם הפסיקתות‬ ‫הנ"ל יש להזכיר את ‪,‬פסיקתא חדתא" לחג השבועות (בה"מ‪ ,‬ח"ו‪ )93 ,‬שמתחילה‪:‬‬ ‫כתיב ה' מפיני בא וזרח משעיר למו‪ ,‬זו היא נאמרת (צ"ל‪ :‬שנאמרה) ברוה"ק ירעם‬ ‫אל בקולו נפלאות וכו'‪.‬‬

‫ב‪,‬אוצר טוב"‪ ,‬תרל"ז‪-‬תרל"ח‪ ,‬צד ‪( 410-610‬הוספה למגצין‪ ,‬ח'ג)‪ ,‬נדפסה דרשה‬ ‫בקשר ‪YD‬‏ ‪,‬ואשה ‪NNN‬‏ מנשי בני הנביאים צעקה אל אלישע לאמר וגו" (מ"ב ד'‪ ,‬א')‪,‬‬

‫זה הוא שנאמר ברוה"ק ע"י שלמה מלך ישראל שקר החן ‪mab‬‏ היופי אשה יראת‬ ‫ה' היא תתהלל‪ ,‬כשבקש הקב"ה לבראות חוה וכו' ‪mem‬‏ כעין התחלה זו בקטע ה'‬ ‫להלן‪ ,‬לסדר ג'‪ ,‬היינו שנזכר ‪noip‬‏ הפתיחה ואח"כ הדרשה מתחילה‪ :‬כשביקש‬ ‫הקב"ה וכו')‪ .‬קשה לדעת לאיזה ענין נאמרה פסקא זו‪ .‬אמנם ‪TWN‬‏ פרשת‬ ‫וירא‪ ,‬כפי מנהג בבל‪ ,‬מתחילה במ"ב ד'‪ ,‬א'‪ ,‬אולם מדרשנו היה ‪oroS‬‏ על מנהג‬

‫מדרש‬

‫‪5‬‬

‫‪,‬זו היא‬

‫שנאמרה‬

‫ברוח‬

‫הקודש"‬

‫נה‬

‫שכן‪ ,‬למה קבעו חכמין ברכת גשמין בתחיית‬ ‫המתים‪ ,‬שעל ידי גשמין הקב"ה מחיה מתים‬ ‫לעתיד לבא‪ ,‬שנ' יחיו מתיך נבלתי וגו'‪( +‬יש' כ" ‪”Oo‬‏‬

‫נלסדר ג'‪ :‬בראשית ג'‪ ,‬כ"ב‪].‬‬ ‫קרד שי ‪yO‬‏ לדי‬ ‫ה הא ‪oeT‬‏ ו הא ל של יביר הח "ה‬ ‫דויד מלך ישר"‪dnip ::‬‏ כי לפניך בא וגו'‪ :+.‬כשיבקשגו‬ ‫הקב"ה לאדן‪ :9‬היה נוטל עצה‪ ?9‬היאך לברות‪,‬‬ ‫וכשבראו ‪TNI‬‏ אותו מלאכי שרת וקילוסוג‪2‬‬ ‫‪ 0‬אותו צורו ולא עלתה בו‪ ??.‬א' ר' לוי למלך‬ ‫שניתאוה לראות אדם דומה לו‪ ,‬מה לי‪ ?%‬לעשות והסתכל‬

‫אותה בארץ ואצור עצמי כך‪ .‬כך עשה ‪mpa‬‏‬ ‫ביקש לצור אדן ונסתכל בארץ והוציאה‬ ‫‪ 4‬חתימה זו של הדרשה לסדר ב' מקושרת ‪yo‬‏ ההפטרה לסדר זה מיש' נ"א‪ ,‬ו'‪-‬ט"ז‪ ,‬כמו‬ ‫מזה של רב יוסף (ברכות לע‪ ,‬ע"א)‪:‬‬ ‫ה‬ ‫נאן‬ ‫וי כ‬ ‫שאס‬ ‫שהראיתי למעלה‪ ,‬צד ‪ .24‬מאמרו של ר'‬ ‫מזכירין גבורות נשמים בתחיית המתים‪ ,‬מ"ט‪ ,‬אמר ר' יוסף מתוך ששקולה כתחיית המתים‪ ,‬לפיכך‬ ‫קבעוה בתחיית המתים‪ .‬השוה גם ב"ר‪ ,‬פ"נ‪( ,‬הה'ות"א‪ ,611 ,‬וש'נ)‪ :‬ר' חייא בר אבא אמר‬ ‫שקולה כנגד תחיית המתים‪ ,‬ר' אבא בריה דר' חייא אמר אף חכמים קבעוה בתחיית המתים‪,‬‬ ‫בזו יד ובזו יד‪ ,‬בזו פתיחה ובזו פתיחה‪ ,‬וכו'‪.‬‬ ‫‪ 5‬צ'ל‪ :‬היא ‪poy‬‏ ‪ dnoy‬בראש הפסקא לסדר ד'); שנ'=שנאמרה‪.‬‬ ‫‪61‬‬

‫‪-‬ישראל‪.‬‬

‫‪ 71‬אין פסוק כזה בתנ"ך‪ ,‬ומפני שנאמר ‪,‬על ידי דוד מלך ישראל' ‪rp‬‏ ספק שהמכוון הוא‬ ‫‪).‬‏ ט"‪mem ,‬‏‬ ‫‪sm"a‬‬ ‫עולתה בו‬ ‫פסוק בתהלים‪ ,‬הינו ‪,‬להניד כי ישר ה' צורי ולא‬ ‫הע' ‪porp .(22‬‏ זה מקביל למה שנאמר בהפטרה לסדר דנן‪ :‬תמים אתה בדרכיך מיום הבראך‬ ‫;ח' כ'ח‪ ,‬ט")‪yp ,‬‏ לעיל‪ ,‬צד ‪ 74-84‬כמו שהבורא ‪,‬ישר"‪ ,‬כך‬ ‫‪aJ‬‏‬ ‫עד נמצא | עולתה‬ ‫נברא האדם על מנת שיהיה ‪,‬תמים" (‪-‬ישר)‪ ,‬השוה הפתיחתא בת"ה‪ ,‬בר' ז'‪ ,‬בקשר עם הפסוק‪:‬‬ ‫קה ז'‪ ,‬כ'ה)‪ ,‬למעלה‪ ,‬צד ‪ .4+‬ובכן גם פה הפתיחתא‬ ‫אשר עשה האלהים את האדם ‏ ישר ‏‬ ‫החדשה בקשר ‪yo‬‏ תה' צ"ב‪yy ,‬‏ רומזת להפטרה הנ"ל‪ ,‬היינו יח' כ"ח‪ ,‬י'ג והלאה (למעלה‪,‬‬ ‫צד ‪.)24‬‬ ‫‪ 8‬המעתיק כתב בתחלה ‪,‬כשיבקש' ואח'כ שלב את היו"ד בבי"ת ונקד את האחרונה‬ ‫בחיריק‪ ,‬היינו‪ :‬כשביקש‪.‬‬ ‫‪0=1‬לאדם‪ .‬הפגנון הוא מקוטע‪ ,‬והמובן הוא‪ :‬כשביקש הקב"ה לברוא את האדם‪.‬‬ ‫‪ 02‬היינו‪ :‬נתחשב‪ .‬ועיין ב"ר‪ ,‬פ"ח‪ ,‬ג'‪-‬ח' (הות"א‪(85-26 ,‬‬ ‫‪ 12‬צ"ל‪ :‬וקילסו‪.‬‬ ‫‪ 22‬צ"ל‪ :‬צורי ולא עולתה בו ‘‪mm‬‏ צ'ב‪ ,‬ט"ז)‪ ,‬השוה הע' זג‪ .‬ויש להעיר שהכתיב הוא‬ ‫‪'.‬התלוע‪,‬‬ ‫‏‪‘pm ‘andy,‬‬ ‫‪8‬‏ ‪ on‬פה ‪nop‬‏ מקוטע‪ ,‬וצ'ל‪ :‬אמר (הינו‪ :‬המלך לעצמו) מה לי לעשות‪ ,‬אח"כ ראה‬ ‫את צורתו בארץ היינו‪yM :‬‏ הצל)‪ ,‬אמר אפת כ ל אותה ‪my‬‏ צורתי) בארץ ואצור‬ ‫עצמי כך‪.‬‬

‫קטעי‬

‫גה‬

‫מדרשים‬

‫הגניזה‬

‫מכתבי‪-‬יד‬

‫משל‪ 9‬לאגוז ששתי קליפותיו מתחותפ‪ :‬זו על גבי זו‪,‬‬ ‫וכשהוא מקלפן פורשות זו מזו‪ ,‬כך היו שמים וארץ‬ ‫דבוקין זה בזה‪ ,‬הגביה שמים למעלה והשקיע ארץ‬ ‫למטה‪ .‬באותה השעה לא היו אלא מים בלבד‪ ,‬וארץ‬ ‫‪ 5‬לא היתה‪ ,‬עד שנטל הקב"ה אבן וזרקה במים‪ ,‬ואחר‬ ‫כך עמדה ארץ‪ ,‬שנ' על מה אדניה הטבעו וג' ‪)s$‬‏ ל"ח‪40,11 ,‬‬

‫לברט ב תימהל בבל‬ ‫שרח טר כ וה הכבאה‬ ‫כ לעשלח וה‬ ‫נא' ותוצא הארץ ‪MD‬‏ א'‪" ,‬ב)‪ ,‬ומה הו וכל עשב השדה טרם‬ ‫יצמח?ו שם‪ ,‬ב'‪ ,‬ה')‪ ,‬א' ר' חנניה בר פפא שעמדו על שפת הקרקע‬ ‫‪0‬‬

‫[ול]א יצאו לאורו שלעולם עד שירדו גשמים ואף‬ ‫‪. . .‬לא נבראת צורתו עד ושרד ‪ysp‬‏ גשמין!‬

‫‪ Re‬ררמלל ראש ויט‬

‫‏‪es,SE‬‬

‫‪.‬‬ ‫‪.‬‬

‫א‬

‫‪.‬‬ ‫‪.‬‬

‫(דף א'‪ ,‬ע"ב)‬ ‫יורדין אלא עלייי‪ :‬ידי תפלה‪ ,‬ואין העולם מתקיים‬ ‫אלא על ידי תפלה וגשמין‪ .‬א' ר' אסי תדע לך‬ ‫‪ 9‬משל זה לא נזכר בכל המקורות המקבילים בקשר ‪yo‬‏ מאמרו של רשב"‪ ,‬ואולם הוא‬

‫מתאר את בריאת השמים והארץ ביחד ‪,‬כאילפס וכיסויה" (השוה למעלה‪ya‘ ,‬‏ ל")‪.‬‬ ‫‪= 01‬מתוחות‪.‬‬ ‫גג עיין יומא נ"ד‪ ,‬ע"ב‪ :‬ר' יצחק אמר אבן ירה הקב"ה בים‪ ,‬ממנו נשתת העולם‪ ,‬שנ' על‬ ‫מה אדניה הטבעו או מי ירה אבן פנתה‪ .‬ובירוש' חגיגה‪ ,‬ריש פ"ב (דף ע"ז‪ ,‬ע'א)‪ :‬דרש ר' יודה‬ ‫בר פזי בתחילה היה העולם מים במים‪. . .‬חזר ועשאו‬

‫ש לג‪ . . .‬חזר ועשאו ארץ‪ ,‬כי לשלג‬

‫יאמר הוי ארץ ‪)NO‬‏ ל"ז‪ ,‬ו')‪ ,‬והשוה פדר"א‪ ,‬פ'ג‪ :‬הארץ מאיזה מקום נבראת‪ ,‬משלג שתחת ‪DDx‬‏‬ ‫הכבוד‪ ,‬לקח וזרק על המים ונקפאו המים ונעשה עפר ארץ‪ ,‬שנ' כי לשלג יאמר הוי ארץ‪.‬‬ ‫ובמדרש כונן (בה"מ ב'‪ ,45 ,‬למטה) שתי האגדות ע"א אבן ושלג משולבות ביחד באופן כזה‪:‬‬ ‫יום ראשון נטל ‪nw‬‏ של שלג מתחת כסא הכבוד חרק על פני המים באמצעו של עולם ונעשה‬ ‫ארץ‪ ,‬שנ' כי לשלג יאמר הוא ‪xop‬‏ ולקח ‪xaJ‬‏ שתיה וירה אותה במקום בהמ"ק ונתיסד עליה‬ ‫העולם‪ ,‬שנ' או מי ירה אבן פנתה‪.‬‬ ‫‪ 21‬עיין חולין ס'‪ ,‬ע'ב‪ :‬רב אסי רמי כתיב ותוצא הארץ דשא‪ ,‬בתלת בשבתא‪ ,‬וכתיב וכל‬ ‫שיח השדה טרם יהיה בארץ‪ ,‬במעלי שבתא‪ ,‬מלמד שיצאו דשאים ועמדו על פתח קרקע עד‬ ‫שבא ‪NTO‬‏ הראשון ובקש עליהם רחמים וירדו גשמים וצמחו‪ .‬ללמדך שהקב"ה מתאוה לתפילתן‬ ‫בר פ פא ללמדך וכו‪ ,‬עיין ד"פ‪ ,‬חולין‪ ,‬דף‬ ‫של צדיקים (ישנה נוסחא‪ :‬א"ר חנינא‬ ‫פ'‪ ,‬ע'א‪ ,‬הע' ר')‪ .‬גם בייובדא הנזכרת אח"כ‪ :‬רב ‪)moy‬‏ בר פפא הויא ליה ההיא גינתא‪. . .‬‬ ‫אמר היינו דר' אסי‪ ,‬ישנן נוסחאות‪ :‬רב חיננא בר פפא (עיין שם בד"פ‪ ,‬ובערוך השלם‪ ,‬ע' בזר‪,‬‬ ‫קאהוט ח"ב‪ ,‬ל"ה)‪ .‬פה ישנה גירסא אחרת שר' חנניה בר פפא הוא ‪ayb‬‏ המאמר ולא ר' אסי‪.‬‬ ‫ול אודות חילופי נוסחאות של ‪ew‬‏ של האמורא הזה‪ :‬חינא‪ ,‬חנינא‪NUN ,‬‏ עיין באפער‪.gA ,‬‏‬ ‫עסו‬

‫והס‬

‫‏‪ JON‬בשם ר' חייא‪:‬‬

‫היב‬

‫‪eew‬‏‬

‫‪tniA‬‬

‫)‪2‬‬

‫בביך‬

‫פיב‬

‫הי‬

‫ותיא‬

‫רו‬

‫אלו ואלו לא צימחו עד שירדו עליהן גשמים‪.‬‬

‫‪ 8‬הכ"י קרוע פה‪.‬‬ ‫שיל על‬

‫למעלה)‪,‬‬

‫תוכן אגדה‬

‫זו‬

‫מדרש‬

‫‪,‬זו היא‬

‫שנאמרה‬

‫ברוח‬

‫הקודש"‬

‫נז‬

‫[לסדריד"‪ .‬בראשית הי אין‬ ‫הה‬

‫האושנה‬

‫יברוהו]הקורש‬

‫של‬

‫לרי הישעיה‬

‫‪DEYD‬‏‬

‫ועשה קורא וגו' (יש' מ"א‪ 90.82 ,‬משל‪ ,‬למלך שאמר לדוכוס‪ :‬כתוב‬

‫לי כמה ליגיונות יש לי‪ .‬א' לו‪ :‬למה‪ .‬א' לו‪ :‬שאתקין להן‬ ‫מזונות‪ .‬כך הראה הקב"ה לאדן את כל הבריות‪ .‬א'‬ ‫סטג לו‪ :‬למה‪ .‬א' לו‪ :‬שיתקינו השמים טטר והארץ את‬ ‫המזונין‪ .‬לכך נא' מי פעל ועשה קורא וגו'‪ .‬ד"א זה‬ ‫ספר תולדות אדם‪ ,‬אמרו כל‪.‬הדורות לפני הקב"ה‪:‬‬ ‫אנחנו מה אכפת לנו שחטא אדן הראשון‪ ?9.‬אמר‬ ‫גת ‪NSD‬‏ ‪ETN‬‬ ‫להן הקב"ה‪. :‬מה אתםשיכולזן‪ ,‬יסיפ ר* ית ליד‬ ‫‪ 5‬אמר‪ 9%‬איוב מי יתן לי שומע לי וגו'גי ‪wo‬‏ ל'א‪ ,‬ל"ה)‪ .‬זה ספר תולדות‬ ‫אדם‪,‬‬

‫מה כת' למעלה ‪oj‬‏ הענין‪,‬יי‪ 3‬אלה תולדוות]‬

‫[הושמים וגו' (בר' ב'‪ ,‬ד')‪ ,‬אילו ותוולדות ואילו תולדות‪ ,‬הרי והן]‬ ‫[שזוים‪ .‬א' ר' יודן מושל] ‪eae‬‏ ‪ ev ga‬ו‬

‫‪0‬‬

‫ובוחצר אחת‪ ,‬אחת ‪I‬‏ ‪ iaP‬רו שד‬ ‫[מזינקת‪ .‬כך כתוב [בשמים ובארץ תולדות]‬

‫קה‬

‫)‪ 79.2‬ע"ב)‬ ‫ובאדם תולדת‪ 3?,‬תולדות השמים אינן מתים‬ ‫ותולדות ‪xap‬‏ הוליכִיןיּי לקבר‪ ,‬וכן הוא אומר כי‬ ‫לסדר דנן‬

‫‪ 82‬גם בת'ב‪ ,‬בר' ל' ול"א‪ ,‬ישנה פתיחתא מפסוק זה המקושרת עם ההפטרה‬ ‫(למעלה‪ ,‬צד ‪ ,)05‬אולם האנדה פה שונה לגמרי‪.‬‬ ‫‪ 92‬מנוקד כנראה לסימן מחיקה‪ .‬וע"א המבטא ‪,‬מה אכפת לנו" עיין אלבעק‪ ,‬מבוא ומפתחות‬ ‫לב"ף‪NN ,‬‏ צד' נג‪,‬‬ ‫‪ 0‬מקוטע‪ ,‬וצ"ל‪:‬‬

‫לכך אמר‪ ,‬או‪ :‬זה הוא שאמר‪.‬‬

‫‪ 1‬היינו‪ | :‬וס פ ר כתב איש ריבי‪.‬‬ ‫‪ 3‬ע'א תכנית דרשנית זו במדרשנו עיין למעלה בהקדמה (עמ' מ"ה‪ ,‬ומ"ו)‪.‬‬ ‫הימ שבבר'" הי ‪seeg‬‏ חפרה אהי השוח"יב"ר‪ /‬פי"ב‪1':+ ,‬‏ תולדות‪ :‬כל תולדות‬ ‫שנאמרו במקרא חסרין בר מן תרין‪ :‬אלה תולדות פרץ ;רות ד'‪"ac ,‬‏ והדין‪ ,‬ומה הינון חפירין‪,‬‬ ‫ר' יודן בשם ר' אבון כנגד ששה דברים שניטלו מאדם הראשון‪ ,‬ואלו הן‪ . . .‬וחייו‪ . . .‬חייו מנ'‪,‬‬ ‫כי עפר אתה וגו' (ועיין הות"א‪ ,101-501 ,‬וש'נ)‪ ,‬וראה למעלה‪ ,‬צד ‪ ,14‬הע' וע‪ .‬גם כאן האנדה‬ ‫היא בשם ר' יודן (דף ב'‪ ,‬ע"א‪ ,‬שו' ‪8‬ו‪ ,‬והלאה)‪ ,‬אלא שהיא שונה לגמרי‪ .‬וע"א המאמר פה‬ ‫‪,‬חולדות השמים אינן מתים ותולדות ארץ מוליכין לקבר" השוה משלו של ר' יהודה בר' סימון‬ ‫וביר‪ ,‬פ"ב‪ ,‬ב'‪ ,‬הות"א‪ :)51 ,‬למלך שקנה לו ב' שפחות‪ . . .‬כך ‪wam‬‏ לה הארץ תוהא ובוהא‪,‬‬ ‫אמרה‪ :‬העלינים והתחתונים נבראו בבת אחת‪ ,‬למה עליונים חיים ותחתונים מתים‪ ,‬וכו'‪ .‬ואולי‬ ‫נם פה משלו של ר' יודן היה כעין זה‪ ,‬היינו‪ :‬מ[של למלך שקנה שתי שפחות‪ ,‬שהיו גרות ב)]חצר‬ ‫אחת‪ ,‬אחת [גרש ואחת לקח לבנו למזינקת‪ ,‬כך כתוב וכו"‪.‬‬ ‫‪ 3‬צ"ל‪ :‬מוליכין‪.‬‬

‫נו‬

‫קטעי‬

‫מדרשים‬

‫מכתביייד‬

‫הגניזה‬

‫לו אדן‪ .‬וכך א' ר' ‪?NT‬‏ היתה‪ ?+‬היתה ברייתו‬ ‫‪ 5‬שלאדן‪ ,‬אלא העמיד הקב"ה ארץ וברא לה‪:‬‬ ‫ראש‪ ,‬ועינים‪ ,‬ופה‪ ,‬ושינים‪ ,‬וצואר‪ ,‬וזרועות‪,‬‬ ‫וידים‪ ,‬ושדים‪ ,‬וטבור‪ ,‬וערוה‪ ,‬ורגלים‪ ,‬והעמידוה!‬ ‫וכיללה ככלה‪ .‬ומנ'?? שברא לה ראש‪ ,‬שנ' וראש‬ ‫עפרת תבל וגו' (מש' ח' כ"ו)‪ .‬עינים מניין‪ ,‬והנה כסא‪ ?%%‬את ‪YP‬‏ האורץ] (במ'‬ ‫כ ‪yla‬‏‬ ‫‪ 02‬אף מנ'‪ ,‬ראה ריח בני וגו' (בר' כ"ז‪ ,‬כ"ז)‪ .‬פה מניין‪ ,‬ותפתח [‪TNIAP‬‏‬ ‫‏‪ nN‬פיה] (במ' ט"ז ל"ב)‪[ .‬שוינים מננייןם‪ ,‬ארץ אוכלת ישביה היא (שם‪" ,‬ג‬ ‫‏‪(PZ‬‬ ‫‏‪', My... - - = = - . . . . 28, NIST‬גמ תחתמו תועורז ]םלוע ‏‪‘aD‬‬ ‫ל'ג כ"ז)‪02‬‬

‫(בין דף א' ודף ב' ישנו ליקוי‪).‬‬ ‫(דף ב'‪ ,‬ע"א)‬ ‫ונתן לה איגרת‪ ??.‬כך כשברא הקב"ה את האדן‪ ,‬נתנו‬ ‫בגן עדן‪ ,‬שנ' ויניחהו בגן עדן (בר' ב'‪ ,‬ט"ו)‪ ,‬ועשה בית חופות‬ ‫עשר‪ ,‬שנ' בעדן גן אים וגו' (יח' כ"ח‪"Q. ,‬‏ כיון שחטא‪ ,‬נתן לו‬ ‫‪)aiN‬‬ ‫‪)YTP‬‬ ‫‪eD‬‬ ‫שלח הרשי שיו ‪O‬א‪P‬‏‬ ‫)‪ 02‬שבי שי‬ ‫וישלחהו אלא‬ ‫‪Ce‬‏ זה ‪DDA‬‏‬ ‫‪ 5‬גט‪,‬ישנ'‪ .‬ושלחה מביתו דב"‬ ‫‪ 4‬מנוקד לסימן מחיקה‪.‬‬ ‫‪= 5‬ומניין‪.‬‬ ‫‪ 852‬צ"ל‪ :‬הנה כסה‪.‬‬ ‫‏‪ 25b‬ואולי נזכר פה‪ :‬ערות יסוד עד צואר (חב' ג'‪ ,‬י"נ)‪ ,‬ו‪,‬יסוד" באופן אגדתי ‪TIN‬‏ במובן‬ ‫ארץ‪.‬‬ ‫‪ 6‬כעין אגדה זו שלפנינו בשם ר' לוי הנותנת הקבלה ‪ap‬‏ הארץ והאדם ‪nem‬‏ קה"ר‪ ,‬פ'א‪,‬‬ ‫‏‪ ‘OD‬ד'‪ :‬א"ר ברכיה בשם רשב"ל כל מה שברא הקב'ה באדם ברא בארץ לדוגמא לו‪ :‬אדם‬ ‫יש לו ראש‪ ,‬והארץ יש לה ראש‪ .‬פה האנדה היתה יותר שלמה‪ ,‬אלא שחסר ההמשך ע"י הליקוי‬ ‫בין דף א' ודף ב'‪ .‬השוה גם מדרש אבכיר (למ"א‪ "0 ,‬כ"ו)‪ :‬כשם שאיברים לאדם כך לארץ‪,‬‬ ‫וכור‪ryp .‬‏ ‪ Dn yD‬י"ט‪ ,‬א' ‪92‬‬ ‫עולם‬ ‫זרועות‬ ‫ראש עטרות תבל‪ ...‬ומתחת‬ ‫צד ‪ ,)361‬ואדר'נ‪ ,‬נו"א‪ ,‬פל"א (הוצ' שעכטער‪ ,‬צד ‪ :)19‬ריה'ג אומר כל מה שברא הקב"ה‬ ‫בארץ ברא באדם‪ ,‬וכו'‪.‬‬ ‫‪ 72‬זה מקביל למה שנמצא במדרש אבכיר לבר' ג'‪ ,‬כ"ב (יל"ש‪ ,‬בר'‪ ,‬רמז ל"ד=למ'א‪ ,‬סי'‬ ‫נ' בסוף)‪ :‬ד'א למלך שנשא אשה ועשה לה שלשלת של מרגליות‪ ,‬סרחה נטלה הימנה וכתב‬ ‫לה גט‪ ,‬וכו'‪ .‬ו‪,‬איגרת" פה היינו שטר גט ‪mem‬‏ ירוש' קדושין פ"א‪ ,‬דף נ"ט‪ ,‬ע"א‪ :‬המורדת על‬ ‫בעלה כותבין לו איגרת מרד על כתובתה)‪ .‬כנראה כל הפסקא שבמדרש אבכיר היתה גם פה‬ ‫בחלק החסר בקטע שלפינו ‪yyy‬‏ בהקדמה‪ ,‬למעלה‪yp‘ ,‬‏ מ")‪.‬‬

‫מדרש‬

‫‪,‬זו היא‬

‫שנאמרה‬

‫ברוח‬

‫נט‬

‫הקודש"‬

‫ה‬

‫[דף אחד של גויל ב‪xoB 0 1-‬‏ ‪ .S-.T,‬סימן ‪ ,86‬מטושטש‪].‬‬

‫[לסדר י'‪ :‬בראשית י"ב‪s'L ,‬‏‬ ‫(עמוד א')‬ ‫בלו‬

‫ל אלל הולש ות כל הר‬

‫‪oS‬‏‬

‫דלך‪. . . . . . - . - . .‬ואלתוחיד וחד‪>b ,‬‏ ‪ 84‬שמע ישרואל]‬

‫‏”‪ ta‬וכדלך‪. . . . . . . . .‬אברהם אד ‪xon‬‏ עבאדאת ‪sdna‬‏ ותונחד]‬ ‫‪eat‬‏ ‪ ]see]Sa2 lu‬א לפת הנא יבענין‬ ‫תיה‬ ‫ור כר יי אל ]אובכם ולה ‪7‬לך‪" .‬זה הוא דשנאפר‬ ‫קורל‬ ‫ה‬ ‫בח‬ ‫אהבת צדנק ותשנא רשע]‪( *9‬תה' מ"ה‪ ,‬ח')‪| ,‬כנגד אזברהם אבינו‪ ,‬שאהב את‬ ‫הקב"ה‬ ‫ונתקרב ‪]NNA‬‏ כנפי השכינה ושונא ענבודזה זרה ‪ybam‬‏ ‪ xap‬לפי‬ ‫‏‪ maw‬אביו היו עושים צלמים שלעבודה זרה‪da ,‬‏ עשה‪15‬‬

‫ונותנים לאברהם למכור בשוק‪ .‬בא אדם אחד ליקח צלם‬ ‫‪0‬ג אחד ממנו לעבודה זרה‪ ,‬מה עשה אברהם‪ ,‬נטל קורנוס בידו והיה‬ ‫מכה על ראש כל אחד‪ ,‬ואומר לו‪ :‬זה אתה מבקש או זה‪.‬‬ ‫כיון שרואים שהוא מכה על ראשיהן‪ ,‬היו אומרין‪RP :‬‏‬ ‫בהם ממש‪ ,‬ומניחין אותן והולכין‪ .‬‏ מיד אמר אברהם‪96:‬‬ ‫‪= 8‬כקולה‪ ,‬כמאמרו‪.‬‬ ‫‪ 9‬המחבר של ספר זה או מחברת זו בערבית מצטט‬ ‫ממדרשנו‪.‬‬ ‫‪ 0‬פתיחתא על ‪porp‬‏ זה ישנה גם בב"ר‪ ,‬פי"ב‪ ,‬ו" (הות"א‪ ,863 ,‬וש'נ)‪ ,‬אבל באופן אחר‪,‬‬ ‫‏)‪ Ny‬הקישור ‏‪ py‬ההפטרה לסדר דנן‪ ,‬מיש' ס"ה‪ ,‬ח' והלאה‪ ,‬עיין למעלה‪ ,‬צד ‪10‬ג‪ .‬כאן יש‬ ‫לנו המקור של כל הפסקא שבמה'ג א'‪ 601-891 ,‬זהש"ה אהבת צדק ותשנא רשע על כן משחך‬ ‫אלהים אלהיך שמן ‪wep‬‏ מחביריך‪ ,‬נאמר הפיסוק הזה כנגד אברהם אבינו‪ ,‬שאהב את ‪APAA‬‏ וכו'‬ ‫(ראה גם להלן הע' ‪ ,%+‬והשוה למעלה בהקדמה‪yo‘ ,‬‏ מ"ט)‪ .‬פסוק דנן נדרש באופן אחר בפס"ר‪,‬‬ ‫פל"ג (הוצ' מא"ש‪ ,‬ק'נ‪ ,‬ע"א)‪ :‬ד"א אנכי אנכי ‪TIN‬‏ מנחמכם‪ ,‬כך פתח ר' תנחומא בי רבי‪ :‬זהו‬ ‫כאן פתיחתא‬

‫שנאמרה‬

‫ברוה"ק‬

‫לסדר "' הנובעת‬

‫ע" דוד מלך ישראל אהבת ‪xap‬‏ ותשנא רשע וכו'‪ .‬על היחס ‪wap‬‏ פס"ר‬

‫‏‪ par‬מדרשנו עוד נדון להלן ‪yy‬‏ בהקדמה למעלה‪ ,‬עמ' נ'ב)‪- .‬ע"א הספור ‪amy‬‏ לאברהם‬ ‫השוה גם הנוסח בפרקי ר' אליעזר‪DY ,‬‏ (סדא'"ז‪ ,‬פכ"ה‪ ,‬בנספחים לסדר אליהו זוטא‪ ,‬הוצ' מא"ש‪,‬‬ ‫צד ‪ ,)74‬ומעניין הוא שנוסח זה הוא בררשה המתחלת בפגנון ‪,‬זה'ש ברוה"ק ע"י דוד מלך ישראלי‬ ‫(שם‪ ,‬צד ‪ ,)54‬ועיין למעלה בהקדטה‪ ,‬עמ' נ'ג‪ .‬השוה ‪yn‬‏ למעלה ‪poy‬‏ ד' ‪)yD‬‏ מ"ב‪ ,‬והלאה)‪.‬‬ ‫‪ 15‬מנוקד לסימן מחיקה‪.‬‬ ‫‪ 25‬במה'ג‪ :‬והיה משוטט בדעתו ואומר‪ :‬עד ‪DN‬‏ וכו"‪.‬‬

‫מדרשים‬

‫מכתביייד‬

‫נח‬

‫קטעי‬

‫‪5‬‬

‫עפר אתה ואל עפר תשוב (בר' ג'‪" ,‬ט)‪TN .‬‏‬ ‫משל למדינה שהיה‪ %+‬בה סטרטיגין"‪ 3‬בני עיר‬ ‫וסטרטיגין בני מדינה‪ .‬השלימו‪ %%,‬בני העיר‬

‫הגניזה‬

‫זה‬

‫פפר‪.‬‬

‫‏‪ wad‬שחורין‪ ,‬ובני המדינה‪ ,‬אפעלפי שהשלימו‪,‬‬

‫‏‪ ps‬בגדין לבנין זזין ממקומן מעליהן‪.‬ז כך‬ ‫השמים והארץ‪ ,‬כי שמים כעשן נמלחו וגו' (יש' נ"א‪ ,‬ו')‪,‬‬ ‫ובני אדן מזהירין‪ ,‬שנ' והמשכילים יזהירו‬ ‫א הי יה משוום]‬ ‫‪OP netS‬‬ ‫‪ 0‬כווההוהרקיע דג" ‪ACT‬‏‬ ‫בצלא*‪ %‬משל למרגלית שלא היה כמותה ולא‬ ‫היה לה רמון‪ 9%.‬א' להן ‪smi‬‏ ‪ ynos‬מרגלית‪ :‬הרהטה‪+1‬‬ ‫הזה?‪ +‬היא מן הברקא כטוטפת‪ +*,‬כך דיה לאוזן (שהיא]‬ ‫שומעת צורכה‪ ++.‬‏ בדמות אים עשה אותו כר' ה‪ ,‬א')‪ ,‬א' ר'‬ ‫‪ 5‬שמואל בר' נחמן‪ :‬משל‪ ,‬לאוהבו שלמלך‬ ‫שעשאו איפרכוס‪ +5 ,‬ואינו הכיר‪ +%‬מן המלך אלוא]‬ ‫פורפירא‪ ,‬שנ'ז‪ +‬ותחסרהו ‪]OVIV‬‏ ‪ DNO‬וגו' (תה' ח'‪ ,‬ו')‪ .‬ד"א‬

‫‪20‬‬

‫‪ 4‬צ"ל‪ :‬שהיו‪.‬‬ ‫‪ 53‬כנראה במובן חיילים שומרים (עיין למעלה‪yo ,‬‏ נ')‪.‬‬

‫‪ 6‬היינו‪ :‬אחרי מרידה‪.‬‬ ‫‪ 7‬אין פה ביאור מדוע אין בני המדינה לובשים שחורים כבני העיר‪.‬‬ ‫‪ 8‬כנראה קיצור של בצלאל ‪mem‬‏ פסדר"כ‪ :%841* ,‬ר' ברכיה בש'ר בצלה)‪.‬‬ ‫בצלאל‬

‫עיין באכר‪,‬‬

‫‪.rom\.‬‏ ‪.gA, .6 .lap‬‬

‫‪ ".‬ברכיה בשמו‪.‬‬

‫ח'‪,‬‬

‫‪,666-766‬‬

‫שמזכיר‬

‫וע"א ר'‬

‫ג' אגדות ממנו‪ ,‬ושתים‬

‫פה ר' יודן ‪yy‬‏ על אודותיו שם‪ 742 ,‬והלאה) מביא אגדה חדשה‬

‫מהן מביא‬ ‫משלו‪.‬‬ ‫‪ 9‬כנראה משבצת (‪gnittes‬‏ בדמות רמון‪.‬‬ ‫‪ 0‬אפעל מן אגר‪ ,‬ופה במובן‪ :‬מוכר ולא במובן הרגיל‪ :‬משכיר‪ ,‬ואולי צ"ל‪ :‬מיגד‪ ,‬אפעל‬ ‫מן אגד‪ ,‬היינו מי שמחבר (משבץ) מרגליות‪ ,‬אולם הפירוש הראשון יותר מסתבר‪.‬‬ ‫‪ 14‬כנראה נשאל מן רהיטים‪ ,‬והמובן הוא קופסה שבה מונחת המרגלית‪.‬‬ ‫‪ 22‬נכתב‪ .‬על‪nob .‬‏ וצ'ל?‪ni .‬‏‬ ‫‪ 8‬שתי מלות אלו מטושטשות בכ"י‪ ,‬וברקא היא כנראה ‪Dw‬‏ ברקת‪ ,‬הייננ שהקופסה מן‬ ‫אבן טובה היא כטוטפת למרגלית יקרה ‪ra‬‏ אמנם יש להודות ‪wob‬‏ הפירוש הנ"ל ‪yma‬‏ מפופק‪.‬‬ ‫‪ 44‬הפגנון מקוטע‪ ,‬ואיני מבין את הנמשל למשל זה‪.‬‬ ‫‪ETAPXOS 45‬‬

‫‪= 64‬היכר‪ ,‬היינו ‪yrp‬‏ היכר ‪aw‬‏ ‪ dap‬המלך אלא פורפירא‬ ‫מלכות‪ ,‬שהאחרון לובש‪ .‬כך האדם נעשה בדמות אלהים‪.‬‬ ‫‪ 7‬מקוצר מן‪ :‬זה הוא שנאמר‪.‬‬

‫‪0000000‬ח)‪,‬‬

‫לבוש‬

‫מדרש‬

‫‪,‬זו היא‬

‫שנאמרה‬

‫ברוח‬

‫הקודש"‬

‫סא‬

‫אהבת לצדק את העולם ושנאת רשעו שלעולם‪ ,‬אני‪ %‬מושחך‬

‫מכל הדורות שלפניך ושלאחריך‪ .‬לכך נאמר אהבת צדק ותשנא‬ ‫רשע וג'‪ >.‬ד"א‪ ,‬יתברך שמו שלהק'‪ %‬שאין ‪py‬‏ לשבחו ואין סוף‬ ‫לתבונתו‪ ,‬מי יכול למלל גבורתו‪ ,‬ויתעלה זכרו שאין חקר לגדולתו‪,‬‬ ‫‪ 5‬מי ימלל גבורות ייי ישמיע כל תהלתו‪ .‬כת' מי ימלל גבו' וגו' (תה' ק'ו‪ ,‬ב')‪ ,‬וכת'‬ ‫גדול ייי ומהולל מאד וג'‪( 9‬שם‪ ,‬קמ"ה‪ ,‬ג')‪ ,‬וכת' הלא ידעת ‪xo‬‏ לא שמעת‬

‫‏‪( 67'N‬יש' מ'‪ ,‬כ"ח)‪ .‬הוא‬ ‫שברא את הכל ואינם יכולים לעבור על גזירתו‪ ,‬שנ' למשפטיך‬

‫עמדו היום וג' ‘‪MA‬‏ קי"ט‪ ,‬צ"א)‪ ,‬וכת' לדור ודור אמונתיך וג' (שם‪ ,‬צ')‪ .‬ושנו‬ ‫רבותינו כי מכל‬ ‫מה שברא הק' נטל ממנו סגלה לשמו‪ .‬מן העליונים בחר במיכאל‬ ‫‪ 0‬השר הגדול‪ %%,‬ואין בא‪ 9%‬שר בא אילא על כיוצא בו‪ ,‬וכיצד‪,‬‬ ‫מיכאל שר‪ .‬ישראל‪ ,‬וישר'‪9‬ז בתחתונים בחר בו‪ ,‬שנ' ומי גוי‬ ‫נדול וג' (דב' ד'‪ ,‬ח')‪ ,‬ואומר כי מי גוי גדול (שם‪ ,‬ז')‪ ,‬אילו ישר'‪won‘ ,‬‏ בהם‬ ‫רק עם‬ ‫‏‪ pan oon‬יוגה 'גו ‪,‬םש( ‪').‬ו הלחתו לגיס ןמ םינותחתה םדא ז‪1‬ןושארה‬ ‫(כאן סוף הקטע‪).‬‬

‫‪8‬‬ ‫‪46‬‬

‫במה'"ג‪:‬‬ ‫כאן‬

‫סוף‬

‫חייך‪ ,‬שאני מושחך‬ ‫הפתיחתא‬

‫בקשר‬

‫וכו"‪.‬‬ ‫‪Yo‬‏ הפסוק‬

‫‘‪DNA‬‏‬

‫מ"ה‪,‬‬

‫ח'‪.‬‬

‫במהג‬

‫‪)XT‬‏‬

‫‪(791‬‬

‫נוסף‪:‬‬

‫ואומ'‬

‫אתה הוא ה' האלהים אשר בחרת באברם‪ . . .‬והיינו דתנן‪ :‬עשרה דורות מנח ועד אברהם‬ ‫וכו'‪ ,‬אולם הוספה זו כנראה אינה שייכת לאגדה פה ‪yyy‬‏ למעלה ‪xT‬‏ ‪10‬ג‪my‘ ,‬‏ ‪ mom 9,‬להלן‪,‬‬ ‫הע' ‪.)17‬‬ ‫‪- 56‬שלהקדוש (ב"ה)‪.‬‬

‫וע"א התחלות כאלו עיין למעלה‪ ,‬עמ' ל"ב‪.‬‬

‫‪ 6‬היינו‪ :‬ולנדולתו אין חקר‪.‬‬ ‫‪ 7‬היינו‪ :‬אין חקר לתבונתו‪.‬‬ ‫‪ 8‬השוה דנ' "‪ ,‬כ"א‪ ,‬וי"ב‪ ,‬א'‪ :‬מיכאל השר הגדול העומד על בני ‪yoj‬‏ וכעין אגדה זו‬ ‫ישנה בהרחבה במדרש אבכיר (למ"א‪ ,‬סי" כ"א)‪ :‬א"ל מעכשיו ‪nax‬‏ ממונה עליו ועל זרעו עד‬ ‫‏‪ AD‬כל הדורות‪ ,‬הה"ד כי אם מיכאל שרכם‪ ,‬ובעת ההיא ‪?yT‬‏ מיכאל השר הנדול‪ ,‬וכתיב‬ ‫כי מי גוי נדול‪ ,‬יבוא נדול ויעמוד על הגדול‪ ,‬וכו'‪ .‬ועיין בהקדמה גלמעלה‪yo‘ ,‬‏ ם"ח)‪.‬‬ ‫‪ 9‬סימן למחיקה‪.‬‬ ‫‪= 07‬וישראל‪.‬‬ ‫‪ 17‬ובהמשך החפר ‪ATN‬‏ נאמר שאח"כ סיגל לו הקב"ה את נח‪ ,‬ואחריו את אברהם אבינו‪.‬‬ ‫ואולי נשלבה פה האגדה שמנח ועד אברהם היו " דורות‪ ,‬ומכולם לא דבר השם אלא ‪yp‬‏‬ ‫האחרון (ב"ר‪ ,‬פל"ט‪ ,‬ו'‪ ,‬הות"א‪ ,863 ,‬וש'נ)‪ .‬והשוה למעלה‪ ,‬הע' ‪46‬‬

‫קטעי‬

‫ס‬

‫מדרשים‬

‫מכתבי‪-‬יד‬

‫הגניזה‬

‫עד מתיי אנו משתחוין למעשה ידינו‪ ,‬אילא ‪?wes‬‏‬ ‫‪ 5‬לעבוד לו ולהשתחות‪ ,‬לארץ שהיא מוציאה פירות והיא‬ ‫מחיה אותנו‪ .‬חזר‪ *+‬ואמר‪ :‬אילמלא השמים נפתחים‬ ‫ויורדים גשמים‪sp ,‬‏ הארץ מעלה פירות‪ ,‬אילא (לשומנים]‬ ‫ראוי להשתחות‪ .‬ראה את השמש שהיא מאירה לכל‬ ‫העולם‪ %5.‬וכיון שראה שהיא שוקעת‪ ,‬אמר‪ :‬אין זה אלוה‪.‬‬ ‫‪ 0‬ראה את הירח ואת הכוכבים שהן מאירין בלילה‪ ,‬אמר‪:‬‬ ‫לאילו‪ %5‬ראוי להשתחות‪ .‬כיון שעלה עמוד השחר בטלו‬ ‫כלם ‪oy‬‏ העולם‪ ,‬ואומר‪:‬ז‪ 5‬אין זה אלוה‪ .‬והיה אברהם מצט'‬ ‫מצטער ואומר‪ :‬אלמלא יש להם מנהג‪ ,‬מפני מה זה שוקע‬

‫(עמוד ב')‬ ‫וזה עולה‪ .‬משל‪ ,‬למה הדבר דומה‪ ,‬לאדם שהיה מהלך‬ ‫בדרך וראה בירה אחת גדולה וגבוהה ביונתר]‪ ,‬ביקש ליכנס‬ ‫בתוכה‪ ,‬חזר על כל צדדיה ולא מצא פתח‪ ,‬קרא כמה קולות‬ ‫ואין עונה אותו‪ ,‬נשא עיניו וראה כלי צמר אדומים שהן שטוחין‬ ‫‪ 5‬על הגג‪ ,‬אחר כך ראה כלי פשתן לבנין‪NIW ,‬‏ ‪ SNNI‬האדם‪ :‬בודיייז‪5‬‬ ‫אדם יש בבירה זו‪ ,‬אילולא שיש בבירה ‪)nm‬‏ שם‪ ,‬לא היו‬ ‫הדברים הללו‪ ,‬למה אילו נניטזלין ואינלוז ניתנין‪ %5.‬כך היה אברהם‪.‬‬ ‫כיון שראה אילו שוקעין ואילו זורחין‪ ,‬אמר‪ :‬אלמלא שיש‬ ‫‏‪ ond‬מנהג‪ ,‬לא היו‪ 95 ,‬אין אפשר‪ 9%‬להשתחות לאילו אילא למנהגן‪6 .‬‬ ‫‪ 01‬וכיון שראה הק'?‪ %‬את אברהם שהוא מצטער‪ ,‬אמר לו‪ :‬אתה‬ ‫‪ 8‬צ"ל‪ :‬ראוי‪ ,‬ובמה'ג‪ :‬אין ראוי לעבוד ולהשתחוות אלא לארץ‪.‬‬ ‫‪ 4‬במה'‪ :‬כיון שראה שהיא צריכה לנשמים‪ ,‬ואלמלא שמים נפתחין ומורידין גשמים‪,‬‬ ‫היתה מצמחת כלום‪ ,‬חזר ואמר‪ :‬אין ראוי להשתחוות אלא לשמים‪.‬‬ ‫‪55‬‏ ‪ YI‬נוסף פה‪ :‬והיא המגדלת צמחים‪ ,‬אמר‪ :‬אין ראוי להשתחוות אלא לה‪ .‬והפגנון‬ ‫פה הוא מקוטע‪.‬‬ ‫‪ 6‬במה'ג‪ :‬לאלשה‪ ,‬צ"ל‪ :‬לאלו (כמו שמתוקן שם בצד ‪.)887‬‬ ‫‪ 75‬צ'ל‪ :‬כמו במהע‪ :‬אמר ‪RP‬‏ אלו אלוה‪.‬‬ ‫‪= %‬בודאי‪.‬‬ ‫‪ 8‬במה"נ‪ :‬ואילו לא היה בה אדם‪ ,‬למה אלו ניטלין ואלו ניתנין‪ ,‬ואח"כ נוסף‪ :‬כיון שראה‬

‫לא‬

‫בעל הבירה שהוא מצטער‬

‫על כך‪ ,‬אמ' לו‪ :‬למה אתה מצטער‪ ,‬אני הוא בעל הבירה‪.‬‬

‫היה אברהם וכו'‪.‬‬ ‫‪ 9‬צריך להוסיף‪ :‬כן (כמו במה')‪.‬‬ ‫‪ 0‬במה"נ‪ :‬ראוי‪.‬‬ ‫‪ 1‬במה'"ג נוסף‪mm :‬‏ תר בדעתו לעמוד על אמתתו שלדבר‪.‬‬ ‫‪= 3‬הקדוש [ב"ה]‪.‬‬

‫כך‬

‫מדרש‬

‫שנאמרה‬

‫‪,‬זו היא‬

‫ברוח‬

‫הקודש"‬

‫‪D4‬‏‬

‫[לסדר י"ט‪ :‬בראשית כ"ב‪s'L ,‬‏‬

‫‪15‬‬

‫ה ה ‪NC‬‏ ‪YD‬‬ ‫יהי א רה רמ האל‬ ‫זו שנוא' ברוח הק' הנסה דבר] ‪sop‬‏ תלאה ‪nas‬‏ (א" ד'‪ ,‬ב')‪,‬‬ ‫לא אמ'‬ ‫איוב לנפסוק זה אילא כנגד אברהזם הצדיק‪ %,‬בשע' שאמר‬ ‫)‪ 0‬ה(ק' ‪pn‬‏ את בנך והעלהו לעוולה לפני‪ ,‬מיד ‪pab‬‏‬ ‫[עליו והלך לשחטו‪paw .‬‏ השטן בדרך*‪ 5‬ואמ' לו]‪ :‬לאן אתה הולך‪.‬‬ ‫[אמ' לו‪ :‬אני הולך לעשות רצון אבי שבשמים‪ .‬אמ' לו‪ :‬ומה] אמ' לך אביך‪.‬‬ ‫‏‪ ‘on‬לו‪ :‬להעלות את בני לפניו לעולה‪ .‬אמ' לו‪ :‬זקן שכמותך יטעה בכך‪ ,‬לא]‬

‫אמ' לוך]‬ ‫[אילא להטעותך ולהלאותך‪ ,‬הרי כת' בתורה שופך דם]‬

‫‪0‬‬

‫(דף א'‪ ,‬ע"ב)‬ ‫[האדם באדם דמו ישפך] (בר' ט'‪ ,‬ו')‪[ ,‬וואתה הולך ושוחט‬ ‫(את בנך‪ ,‬יכול אתה לומ' לו ‪stna‬‏ אמרת לי‪ ,‬הוא אומ' לך‬ ‫[מי מעיד‪ ,‬ואפילו אם עודים יש לך‪yat ,‬‏ שמעידז‪ %‬ברבו‬ ‫‏‪ pr‬עידותו כלום‪ .‬אמ' לו‪ :‬אזיני שומע לך אילא אני עושה רצון‬

‫[אבי שבשמים‪ .‬לכוך נא' הנסה דב' אליך‪ .‬אמ'י‪ 9‬ר' חמא ב' רבי‬ ‫חנינא [כך אמ'] השטן לאברהם‪ :‬אדם ברור*‪ %‬שכמותך‬ ‫שחשוב בעולם [יועשה דבר‪ 99,‬לא ‪nne‬‏ מקריב את הבריות‬

‫‏‪ nnd‬כנפי שכינה‪NO ,‬‏ אתה הורג את בנך‪ ,‬יהיו הכל בודלין?‪9‬‬ ‫ממך וקורין אותך הורג נפשות‪ .‬ולא שמע לעצתו‪39.‬‬ ‫‪ 4‬ע'א פתיחתא זו השוה למעלה‪ ,‬צד ‪sz‬‏ כאן יש לנו המקור של האגדות במה'ג א'‪,‬‬ ‫והלאה ‪mem‬‏ ‪ yo‬למעלה‪ ,‬הע' ‪ner ,)55‬‏ שעכטער (שם‪ ,613 ,‬הע' ד') הרגיש לנכון שב‪,‬על‬

‫‪4‬‬ ‫מה'ג לקח דבריו מאיזה מדרש שנאבד לנו"‪.‬‬ ‫‪ 5‬במה'נ‪ :‬ועליו הכת' אומ' הנסה דבר אליך תלאה‪ ,‬נאמ' הפיסוק הזה כנגד אברהם‬ ‫אבינו‪,‬‬

‫שבשעה‬

‫וכו"‪.‬‬

‫‪ 6‬ע'א תעלולי השטן לבטל את העקדה עיין ב"ר‪ ,‬פנ"ו‪ ,‬ד' (הות"א‪ ,805-995 ,‬וש'נ)‪.‬‬

‫‪ 7‬צירי בנקוד בבלי‪.‬‬ ‫‏‪ ss‬במה" א'‪:513 ,‬‬ ‫ד'א‪ ,‬כמו להלן ל‬

‫‪9₪‬‬ ‫‏‪v0‬‬ ‫‪1‬‬ ‫‪3‬‏‬

‫ד"א הנסה דבר‪ ,‬אמ' רב ‪NON‬‏ בר חנעה וכו'‪ .‬ופה צריך להוסיף‪:‬‬

‫סו סק כ‬

‫מ‬

‫ו‬

‫לש‬

‫במובן‪ :‬נקי‪ ,‬ובמה'נ‪ :‬גדול‪.‬‬ ‫צריך להוסיף‪ :‬זה‪ ,‬ובמה'ג מקוטע‪:‬‬ ‫צ'ל‪ :‬אתה; מקריב=מקרְב‪.‬‬ ‫‪ sympa‬בדילין‪.‬‬

‫‪ 8‬במהע‪:‬‬

‫אמ' לו איני שומע לעצתך‪.‬‬

‫‪PO‬‏ ‪hoH‬‬

‫יעשה זה‪.‬‬

‫פב‬

‫קטעי‬

‫מדרשים‬

‫מכתבי‪-‬יד‬

‫הגניזה‬

‫‪of‬‬ ‫(ארבעה דפים של גויל‪ ,‬קרועים מלמעלה ומלמטה ובאמצע‪ ,‬ב‪C 1-‬‏ ‪ .S-.T, xoB‬סימן‬

‫‪ 1-23‬סדורם הנכון הוא כמו שנדפס להלן‪].‬‬

‫[לסדר י"ח‪ :‬בראשית כ"א‪ ,‬א'‪.‬ז‬ ‫‏‪ FD‬א'‪ ,‬ע"א)‬

‫אבניה ועפ'?ז ז(הב לוז ‪wO‬‏ כ"ח‪ ,‬ו')‪( ,‬אמרו‪ :‬בואו ונשכח תורת]‬ ‫רגל אחרת מבינותינו‪ .‬‏ אמ' להן הנק'‪ :‬הואיל ואמרתם כן‪ ,‬חייכם]‬ ‫אני אשכח אתכם מן הע'‪ 57 ,‬שנ' פרץ [נחל מעם גר הנש' ['‪n‬‏ (שם‪ ,‬ד')‪?%.‬‬ ‫לעולם אין לך רעים כאנשי סד'‪ ,‬שנ' ואונשי סד' רע" וג'ן‪( 51‬בר' י"ג‪”a ,‬‏ נולאז‬

‫‪10‬‬

‫היה אחד מיהן*‪ 57‬משקה קיתון שלמים לחבירו‪ ,‬ולא מניחין‬ ‫לעוברין ושבין‪ ?%‬שישבו אצל בתיהן‪ .‬ולוט שהיה עמהן‬ ‫מפ'זי מה לא נספה עמהן‪ ,‬אילא בזכותו שלאברהם נמלט‪,‬‬ ‫שנ' ויהי בשחת אים את ערי הכ" וג' (שם‪ ,‬י"ט‪ ,‬כ"ט)‪ .‬והלא דב' קול וחומ'‪*,‬ז‬ ‫ומה לוט‪ ,‬שהוא בן אחי אברם‪ ,‬נמלט בזכותו שלאבר"‪97 ,‬‬ ‫ישראל‪ ,‬שהן בני אבר' ‪’os‬‏ ויעקב‪ ,‬כשהן עושין רצונו‬ ‫שלק'‪ ,‬על א' כ' וכמ'וי מקבלן בשמחה ומבלע מיהן את המוות)‪,‬‬ ‫שנ' בלע המות לנצח (יש' כ'ה‪ 0.28 ,‬אמן כן יהי רצו[‬

‫(הוצ'‬

‫‪= 27‬ועפרות‪.‬‬ ‫‏‪= ve‬העולם‪,‬‬ ‫‪ 47‬ע"א אגדה זו עיין ‘‪NID‬‏ סוטה‬

‫ג'‪ ,‬י"א‪-‬י"ב‪ ,‬בבלי סנהדרין ק"ט‪ ,‬ע'א‪ ,‬וספרי‪ ,‬דברים ‪DY‬‏‬

‫עוד‬

‫ב'‪,‬‬

‫מא"ש‪,‬‬

‫פ"א‪,‬‬

‫ע"א)‪.‬‬

‫השוה‬

‫פסדר"כ‬

‫לאחרי‬

‫מות‬

‫(הו"ב‪,‬‬

‫ק"ע‪,‬‬

‫ע'א)‪,‬‬

‫ת'ב‪,‬‬

‫אחרי‬

‫ות"ה א'‪.‬‬ ‫‪ 57‬השוה‬

‫ב"ר‪,‬‬

‫פ"מ‬

‫(פמ"א)‪,‬‬

‫ז'‬

‫(הות"א‪,‬‬

‫‪,493‬‬

‫וש'נ)‪.‬‬

‫‏‪= 75a‬מהן‪.‬‬

‫‪67‬‏ ‪ mx‬שי"ן מנוקדת בקמץ בנקוד בבלי‪.‬‬ ‫‪= 77.‬מפני‪.‬‬

‫‪= 87‬דברים קול וחומר‪.‬‬ ‫‪= 97‬שלאברהם‪.‬‬

‫‪= 08‬אברהם יצחק‪.‬‬ ‫‪ 1‬באחת כמה וכמה‪.‬‬ ‫‪ 2‬ע"א ‪Do‬‏ דרשני זה בקשר ‪yo‬‏ ההפטרה לסדר דנן ‪yp‬‏ למעלה‪ ,‬צד ‪.271-371‬‬ ‫‪ 38‬וכן ‪ADIA‬‏ הדרשה להלן לסדר י"ט (עמ' ס"ח)‪ .‬זה מזכיר את המבטא ‪,‬אבכיר* (=אמן‬ ‫בימינו כן יהי בצון‪ +‬שנתכנה בו ‪,‬מדרש אבכיר" (עיין בהקדמה למעלה‪yp‘ ,‬‏ מ"ט)‪.‬‬

‫מדרש‬

‫‪15‬‬

‫‪,‬זו היא‬

‫שנאמרה‬

‫ברוח‬

‫הקודש"‬

‫סה‬

‫וחתך את בשרו‪ ,‬מיד אמרו מלא'‪9+‬י שרת לפ' הק'‪sD 591:‬‏‬ ‫אוהבך הוא‪ ,‬בן אחד יש לו‪ ,‬אמור לו העלהו עלה‪ :69‬לפני‪,‬‬ ‫מעלה אתו ‪ 79‬אף אני מה שיכלתי להשטין השטנתי‬ ‫עליך‪ %91,‬אמרתי לפניו‪ :‬רב' שלע'‪ :99,‬תקרא לאברהם אהביפגו‬ ‫שכרת ברית את ערלים‪ ,‬ואתה כתבת בתורה לא תכרת‬ ‫להם ברית ולא תחנם (דב' ז'‪ ,‬ב')‪ ,‬והוא כרת ברית ‪yo‬‏ אבימלך‪,‬‬ ‫שנ' ויכרתו ברית בבא'יי‪yay :‬‏ וג' ‪DI‬‏ כ"א‪ ,‬ל"ב)‪ ,‬ולא עוד אלא שעשה‬

‫‪20‬‬

‫משתה גדול לבנו ‪noy‬‏ כל באי הע'‪? ,‬יי ואליך לא השגיח‬ ‫לא בשור ולא בפר ולא באיל ולא בכבש ולא בתר‪ ::%‬ולא‬ ‫‏‪ era‬לכ" נא'‪ 411‬הנסה הבה!אליך‪/‬וג‬ ‫הח" חאר" הד האשן ה סנס השאפ רי ‪lD‬‏ ‪ aA‬ומרה ‪:‬ו‬

‫(דף ב'‪ ,‬ע"ב)‬

‫(כשאמ' לו הק' העלהו לעולה לפני‪ ,‬בא אבר]הם ‪dam‬‏‬ ‫‏‪ (ox‬לשרה‪ :‬עד מתני יהיה ‪’enip‬‏ בנך בחיקך‪,‬‬ ‫[אזטו לא ‪aj‬‏ שלשים ‪nray‬‏ שונה הוא‪ ,‬לא ‪dam‬‏‬

‫והמזדרש הוא הולך ולא ‪dam‬‏ הרב עזבתיו לילך‪,‬‬ ‫[עזמדי ושימי לנו צידה לדרוך] שנלך אני והוא‬ ‫לבית ‏‪, Ms yeaa) ie Sy eon‬םיה חי ‪/‬ד ירבו בכ 'ח >) המ אוה‬ ‫יחדו‪ ,‬אמ' אברהם‪ :‬שמהזי‪ :‬ישא יצחק רגליו וירוץ‬ ‫‪4‬‬

‫במלאכי‪.‬‬

‫‪5‬‬

‫=לפני הקדוש‬

‫[ב"ה]‪.‬‬

‫‪ 601‬אות ע' מנוקדת חולם בנקוד בבלי=עולה‪.‬‬ ‫‪ 7‬אותו‪ ,‬היינו בלשון ‪nemas‬‏ [ההוא] מעלה אותו‪ .‬ובמה"נ‪:‬‬

‫אמור לו שישחטהו‪xo ,‬‏ עשה‬

‫כן אוהב הוא לך‪.‬‬ ‫‪ 801‬מכאן ואילך שונה במה'ג‪ ,‬ומה שנמצא פה נשתלב ‪wo‬‏ (צד ‪aniJ (413‬‏ מאמרו של ר'‬ ‫יוסי‬

‫בן זימרא‪:‬‬

‫אחר‬

‫דברין‬

‫שלשטן‬

‫וכו"‬

‫‪).yy‬‏‬

‫סנהדרין‬

‫פ"ט‪,‬‬

‫ע'ב)‪.‬‬

‫‪= 9‬רבונו שלעולם‪.‬‬ ‫‪0‬‬

‫=אוהבי‬

‫‪)AWT‬‏‬

‫יש' מ"א‪ ,‬ח')‪.‬‬

‫‪= 1‬בבאר‪:‬‬ ‫‪2‬‬

‫=םהעולם‪.‬‬

‫‪ 3‬חולם על אות ת' בנקוד בבלי=בתור‪.‬‬ ‫‪4‬‬

‫=לכך נאמר‪.‬‬

‫‪5‬‬ ‫‪6‬‬

‫חיריק על אות ז' בנקוד בבלי‪-‬זימרה‪.‬‬ ‫השוה גם ‪DY‬‏ א'‪,NPO 9133 ,‬‏ וילך‪ ,‬בא אברהם אצל שרה ואמר לה עד מתי ‪.‬‬

‫‏‪ mad‬המדרש הגדול"‪ .‬עד כאן נובע ממדרשנו‪ ,‬ומה שנזכר שם אח"כ‪, :‬ועשת להם צידה והלכו‬ ‫ארבעתם‪ ,‬כשהן מהלכין בדרך נכנסה תחרות בין ישמעאל לאליעזר" כנראה נלקח מפדר"א‪,‬‬ ‫פל'"א (ודברי ‪rer‬‏ שעכטער‪ ,‬הע' כ'א‪, :‬ונראה שהוא ‪?pm‬‏ הכל מהפדר"א'‪ ,‬צריכים תקון‬ ‫לרגלי המקור שיש לנו עתה)‪.‬‬ ‫‪711‬‬

‫=שמא‪.‬‬

‫קטעי‬

‫סר‬

‫מדרשים‬

‫מכתבי‪-‬יד‬

‫הגניזה‬

‫‪ 0‬ד"א ‘‪NO‬‏ ר' יופי בן זמורה כך א' לו שטן לאברהם‪ :‬לא אתה [הוא)‬ ‫שכל גדולי עולם משכימין לפתחך ונוטלין עיצה ממך‪,‬‬ ‫‏‪ ON‬אתה עושה הדבר הזה‪ ,‬כלום*‪ynap 99‬‏ אתך‪ %+‬בחיים‪,‬‬ ‫חזור בך‪ .‬ולא שמע אבר' לעצתו‪ .‬ודן'א אמ' ר' אלעזר‬ ‫בן פדת כך א' ל' ‪wo‬‏ [לאוברהם‪ :‬לוא אתה הוא] ‪woS‬‏ שרים‬ ‫‪ 5‬רואין אתך‪ ,‬עמדין*‪ %‬מולפניך‪ ,‬וכשהן רוכבין עול הפוסים‪,‬‬ ‫יורדין לפניך וכורעינן לך‪xo ,‬‏ אתה עוושה הדבר‬ ‫הזה‪ ,‬כל כרעיות‪[ %%‬מבעטות הן בך‪ ,‬שונ' כושל‬ ‫יקימון מליך (וברכים כו' תא'] ‪)NO‬‏ ד'‪ ,‬ד')‪TN .‬‏ אמ' ר' [‪wo‬‏‬ ‫בן יוחאי [כך א' ל' שטן לאברהם‪ :‬הלא בנך זה יש לוו‬ ‫‪0‬‏ ‪ apt‬שלך‪ ,‬יש לך אדם תוקע סכין בעצמו‪ ,‬זט חזור בך]‪.‬‬

‫(דף ב' ע"א)‬ ‫ולא שמע לעצתו‪ .‬ד"א א' ר' יוחנן כך א' לו שטן‪ :‬אם]‬ ‫אתה ‪wy‬‏ ‪ dniabmse‬ואתה פורזש‪ ,‬לא בא ‪yop‬‏ ובדין ואומ')‬

‫לך כבר קבלת משנעה ראשונה] לשחוט‪ ,‬יש לך דבר (להשיב)‪,‬‬ ‫שנ' כי אתה תבוא אליך ותלה‪ 99‬תיגע עדיך ותבהל ‪wo‬‏ ה')‪.‬‬ ‫‪ 5‬ד"א אמ' ר' שמועוןז בן ‪dD'001‬‏ א' לו שטן‪ :‬יראת שמנים]‬ ‫שיש בך כפלות הניזא לך‪ ,‬שנ' הלא יראתך כפלתך וגו" (שם‪ ,‬ו')‪.‬‬ ‫עד ‪ 91101‬השטין שטן לאברהם ולא יכול ‪ 59.201‬מיד א' לו‪:‬‬ ‫לא באתי אילא לנסתך‪ ,‬ולא קדמתיך לדרך אילא‬ ‫לראות מעשיך‪ :%%,‬שכך שמעתי מפי הק' שמשותבח בך]‬ ‫‪ 01‬ואמר‪ :‬כלום יש כאברהם אוהבי שבזקנותו עמד‬ ‫‪ %5‬צ"ל‪ :‬כולם‪.‬‬ ‫‪ 4‬חולם בנקוד בבלי‪-‬אותך‪.‬‬ ‫‪= 5‬עומדין‪.‬‬ ‫‪ 69‬במה'ג‪:‬‬

‫כל כריעין כורעות‪.‬‬

‫‪ 79‬במה'ג ביותר אריכות‪ :‬כך אמ' לו‪ :‬זקן‪ ,‬הלא ‪nay‬‏ שאתה רוצה לשחוט הרי הוא דומה‬ ‫לך ובדיוקנך הוא נברא ואתה תוקע בו סכין‪ ,‬יש לך אדם וכו'‪ .‬וע'א דיוקני של יצחק ‪nom‬‏‬ ‫ב"ר‪wy ,‬‏ ו'‪ay :‬‏ לזקוניו‪ ,‬מלמד שהיה איקונין שלו דומה לו (הות"א‪ ,165 .‬למעלה‪ ,‬וש'נ)‪.‬‬ ‫‪ 8‬במהע‪ :‬כך ‘‪RD‬‏ לו‪ :‬גדול מכולם‪( ,‬צריך להוסיף‪ :‬כלום) יכול אתה לעמוד לחבלה‬ ‫(ונ'א‪:‬‬

‫בחבלה‪wo ,‬‏ ‪ (797‬שלשחיטה‪xo ,‬‏ אתה מגיע לחבלה וכו'‪.‬‬

‫‪ 99‬צ"ל‪ :‬ותלא‪.‬‬ ‫‪= 0‬לקיש‪.‬‬ ‫‪ 1‬אות כ' מנוקדת בקמץ בנקוד בבלי‪ ,‬הינו‪ :‬כֶּן‪-‬כָּאן ולא ‪DSJ‬‏ כנקוד הרגיל)‪.‬‬ ‫‪2‬‏ ‪ ,613) yma‬למעלה)‪ :‬עד כאן השטין לו ולא יכול להחזירו מיראת אלהיו‪.‬‬ ‫‪ 3‬הנוסח פה ‪YNA‬‏ נכון מבמה"נ‪ :‬דע שבאתי להשטינך ‪DDA‬‏ פעמים ולנסותך ולא הקדמתיף‬ ‫אלא לראות מעשיך‪.‬‬

‫מדרש‬

‫‪,‬זו היא‬

‫שנאמרה‬

‫ברוח‬

‫סז‬

‫הקודש"‬

‫‏‪ PX‬אני קורא (לזאברהם‪ ,‬אילא קראו ‪sno‬‏ (לוו‪ .‬‏ מיד‬ ‫קרא מלאך לאברהם‪ ,‬ש' ויקרא אליוה מלאך‬ ‫כ"ב‪ ,‬י"א)‪.‬‬ ‫‪ 01‬אמר אבר' לפ' הק'‪ :‬רב' ש'‪ 99 ,‬אחניק אתו ואעלהו‬ ‫לפניך‪ .‬אמ' ‪ds‬‏ אל ‪nwom‬‏ ידך (ם‪" ,‬ב)‪ .‬אמ' לפניו‪ :‬אעשה אתו‪991‬‬ ‫י'י‬

‫אברים אברים‪ .‬אמ' לו‪ :‬‏ אל‬

‫לו‬

‫תעשה‬

‫מאומה‪9‬‬

‫‪mm‬‏‬

‫אמ'‬

‫‪)woc‬‏‬

‫לפניו‪:‬‬ ‫הואיל ועמדתי על שעה זו‪ ,‬כל יום ויום אל תנסיני‬ ‫בדבר זה ולא בדבר אחר‪ 5?.‬מיד ‪)way‬‏ לו הק'‪ ,‬שני‬

‫בי‬

‫נשבעתי‬

‫נא'‬

‫וג' שם‪ ,‬ט")‪ 391.‬אמר לו מלאך‬

‫י'י‬

‫‪ 51‬ויאמר‬ ‫לאבר'‪:‬‬ ‫חזור לאחורך‪ .‬חזר לאחוריו‪ ,‬והראהו איל‪wn ,‬‏‬ ‫את עינ' וירא ‪41‬‬ ‫וישא אבר'‬ ‫‏‪ In‬אמ'‬ ‫מביתו הוא בא עמו ואין מכיר בו‪ .‬וחד אמ' בין‬ ‫הרקיעים גדל ‪my‬‏ קוראין לו ‪xnp.531‬‏ ומפני מה‬

‫שם‪" ,‬ג)‪ .‬רב ושמואל‬

‫(דף ג'‪ ,‬ע"ב)‬ ‫[הראהו איל ולא שור ולא ‪yt‬‏ ולא כבוש‪ ,‬מפני‬ ‫שהאיל יש בו שבע מצות‪[ :‬צמרזו לתכלת‪ ,‬עורו‬

‫לספר תורה‪ ,‬שתי קרניו לחצצרות‪ ,‬מעיו לכנרות‪631,‬‬ ‫[שותי ‪wop‬‏ לשני חלילין‪ 9 .‬עמד אברהם‬

‫‪ 021‬באברהם‬

‫לפני הקדוש‬

‫[ב'ה]‪:‬‬

‫רבונו שלעולם‪.‬‬

‫‪mem‬‏‬

‫‪ooY‬‬

‫א;‪:228-328 ,‬‬

‫ד"א אל‬

‫תשלח ידך‪ ,‬וכו'‪ .‬ועיין ‪YT‬‏ ב"ר‪ ,‬פניו‪ ,‬ז' (הות"א‪ ,806 ,‬וש'נ)‪.‬‬ ‫‪ 0‬באותו‪ .‬‏ ובמה'ג‪ :‬אנתחנו איברים איברים לפניך‪.‬‬ ‫‪ 131‬צ'ל‪:‬‬

‫ואל תעש לו מאומה‪.‬‬

‫צירי בנקוד בבלי על ח'‪.‬‬ ‫עיין מה"ג א'‪ ,398 ,‬למעלה‪ ,‬והשוה ב"ר‪ ,‬פנ"ו‪ ,‬י"א (הות"א‪ ,806-906 ,‬וש'נ)‪.‬‬ ‫עיין מה"ג‪ ,‬שם‪ ,‬למטה‪.‬‬ ‫משונה במה'ג א'‪ :823-428 ,‬והנה איל‪ ,‬ר' יהודה ור' יוסי חולקין בדבר זה‪ ,‬אחד אומ'‪:‬‬ ‫נמדמן לו‪ ,‬ואחד אומר‪ :‬ראש צאנו שלאברהם היה‪ ,‬ויצחק שמו‪ ,‬ולא הכירו‪ .‬אמר‬ ‫יבוא ‪?ynp‬‏ תחת יצחק‪ .‬ובנוה שלום‪ ,‬הוצ' טויסיק‪ :15 ,‬א"ר יצחק היה לו לאברהם‬ ‫שהיה הולך בראש הצאן ושמו יצחק‪ ,‬ורץ גבריאל והביאו לפניו והעלהו לעולה תחת‬

‫‪2‬‬ ‫‪8‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫לפי שעה‬ ‫הקב"ה‪:‬‬ ‫איל זכר‪,‬‬ ‫בנו‪.‬‬ ‫‪ 6‬אות נ' מנוקדת בחולם בנקוד בבלי=לכנורות‪.‬‬ ‫‪ 7‬נוסח אחר במה"‪ ,423 ,‬למעלה‪, :‬שני קרניו שתי (צ"ל‪:‬‬

‫לשתי) חצוצרות‪ ,‬שני שוקיו‬

‫לשני חלילין‪ ,‬עורו לתוף‪ ,‬מעיו לנבלים‪ ,‬ובני מעיו לכנורות'‪ ,‬ובכן כולם משתמשים‬

‫שיר במשכן ובבהמ"ק‪.‬‬

‫אולם יש נוסחא (שם‪79 ,‬ז)‪:‬‬

‫בתור כלי‬

‫ו"א אף צמרו לתכלת‪IW ,‬‏ פה‪.‬‬

‫ובנוה‬

‫קטעי‬

‫סו‬

‫‪DA‬‏ ‪WO‬‬

‫‪PV DINA‬‬

‫הגניזה‬

‫‪)50,811‬‏ ‪ ‘ow‬לו יצחק לאביו‪ :‬אבה‪,‬פוו הנה האש והעצים‬ ‫(וא יה]‪ :9‬שם‪ ,‬ז')‪ .‬מיד אמר אברהם בלבו‪ :‬מה אומר לו ליצחק ‪999.121‬‬ ‫‪ 01‬מיד אמ' אבר' ליצ'‪9:‬ו גלוי וידוע לפני הק' שאתה‬ ‫הוא‬

‫השה‬

‫לעולה‬

‫‪ocs‬‏‬

‫מיד הניח יצ' ידיו על ראשו‬

‫והיה צועק ובוכה במר נפש‪ .‬אמר לאבר'‪ :‬אבה‪ ,‬אבה‪,‬‬ ‫זו היא תורה שאמרת לשרה אמי לבית רבו אני‬ ‫מוליכו‪ %+.‬מיד היה אברהם בוכה ומתליש משערו‬ ‫‪ 5‬ומזקנו‪ .‬וכיון שראה יצ' את אברהם אביו‪ ,‬אמ' לו‪:‬‬ ‫אבה‪ ,‬אל תצער עצמך‪ ,‬עמוד ועשה רצון אביך‬ ‫שבשמים‪ ,‬יהי רצ' שתהא רביעית דם שלי כפרה‬ ‫על יש'‪ 59.‬מיד היה אבר' מלקט אבנים למזבח‪.‬‬ ‫וכיון שבנה מזבח ועקד את יצחק עליו‪ ,‬מיד אמר‬ ‫‪ 0‬לאביו‪ :‬המתין לי‪ ,‬אומר לך דבר אחד‪xo‘ .‬‏ לו‪ :‬כפתני‬ ‫יד ורגל‪ ,‬שמה אבעט]‬

‫(דף ג'‪ ,‬ע"א)‬ ‫בך ואתחייב [מיתה‪ .‬כפותו יד ורגל‪ .‬בובקשוה (‪)ooJ‬‏‬

‫‪5‬‬

‫שלא תלך ותאמר לה לשרה אמי כשהיןא עוומדות]‬ ‫על ‪naj‬‏ שלא תופול ותמות]‪ .‬והיה אבר' (בוכה]‬ ‫ומלא' שרת בווכין‪mim .‬‏ יצחוק מצפה אל ההרים)‪,‬‬ ‫שנ' אשא עיני ואל ההרים ‪orp‬‏ יבא ‪yaP‬‏ ‘‪ MAT‬קכ"א‪ ,‬א')‪621.‬‬ ‫אמרו מלא' [שרת לפני הזק'‪( :‬רב' שלע '‪ ,‬זיג אל תכלזה זרעו‬ ‫שלאברהם‪ .‬אומ' לוהם‪ :‬אתם חרןשתם לדמו של יצח‪/‬ק‪821,‬‬ ‫‪8‬‬

‫גם פה ישנו המקור לדברי ‪ayb‬‏ ‪ oay‬א'‪ ,128 ,‬שהמו"ל העיר עליהם ב‪,‬צ"ע'‪ ,‬הינו‪:‬‬

‫[שמאן ישא ‪?ynp‬‏ רגליו וירוץ‪.‬‬

‫וילכו שניהם יחדו‪ ,‬אחז בידו והלכו כאחד‪ ,‬אמר אברהם‪:‬‬ ‫‪- 911‬אבא‪.‬‬ ‫‪ 0‬היינו‪ :‬השה לעולה‪ ,‬ובמה'נ‪ :‬אמר לו איה הקרבן‪.‬‬ ‫‪ 121‬משפט זה חסר במה"‪.‬‬ ‫‪- 221‬אמר אברהם ליצחק‪.‬‬ ‫‪ 38‬במה'ג‪ :‬אמר לו גלוי וידוע לפני מי שאמר ‪ma‬‏ העולם‪ ,‬שנ' אלהים יראה לו השה‪.‬‬ ‫ד'א ואיה השה לעולה‪ ,‬אמר לו אתה השה‪.‬‬ ‫‪ 4‬במה'ג בקיצור‪ :‬מיד הניח יצחק ידיו על ראשו ובכה‪ ,‬ואמ' לאביו‪ :‬זה הוא מדרש‬ ‫נדול שאמרת לאמי‪.‬‬ ‫‪ 6‬עיין שם‪ ,228 ,‬וש'נ‪.‬‬ ‫‪ 5‬עד כאן במה'ג א'‪,123 ,‬‬ ‫‪7‬‬

‫=רבונו שלעולם‪.‬‬

‫‪ 8‬היינו‪ :‬אתם ארבתם לדמו ‪mem‬‏ למעלה‪ ,‬דף ב'‪ ,‬ע'"א‪ ,‬שו" גג‪ ,)81-‬ע"פ הפסוק‪:‬‬ ‫אל תחרוש על רעך רעה (מש' ג'‪ ,‬כ"ט)‪ .‬ובמהע א'‪ ,228 ,‬בנוסח אחר‪xo‘ :‬‏ להן הקב"ה‬ ‫למלה"ש‪:‬‬

‫לא ‪sno‬‏ שבאתם‬

‫עלי בעקיפין‪ ,‬ועכשו אתם מבקשין עליו רחמים‪.‬‬

‫לקרות לו‪ ,‬דכת' ויקרא אליו מלאך ה' מן השמים‪.‬‬

‫ורמז למטטרון‬

‫‪ain‬‬

‫‏‪ yop‬מנוסח הארוך של מדרש תנחומא (לפדר כ)‪.‬‬ ‫תוכן הקטע הניתן פה הוא דומה למה שנמצא בת"ה‪ ,‬חיי שרה ב'‪-‬ג'‪ ,‬כמובן‬ ‫בשינויים (עיין בהערות)‪ .‬אולם הדבר החדש שאפשר ללמוד ממנו הוא שהפתיחתא‬ ‫מ‪,‬ברכי נפשי" (עיין הע' ‪ (2‬היא של ר' תנחומא אשר שמו חסר בת'ה‪ .‬מזה יש‬ ‫להוציא מסקנא שישנו לפנינו ‪nop‬‏ מנוסח הארוך של מדרש תנחומא אשר בו נמצאו‬ ‫פתיחתות של בעל אגדה מפורסם זה לכל סדר וסדר ואשר בו ניתן החומר האגדתי‬ ‫במדה גדושה (עיין למעלה‪yo‘ ,‬‏ ז'‪-‬ט')‪ .‬כאן בקשר ‪YD‬‏ ‪,‬ברכי נפשי" נדרשים‬ ‫מקודם כמה פסוקים מתהלים ק"ד‪ ,‬שאינם שייכים לעצם הענין בנוגע להתחלת‬ ‫הסדר ‪,‬ואברהם זקן"‪ ,‬ורק אחרי פסקא ארוכה שב הדרשן לענין זה‪ .‬הפעל ‪,‬ברך"‬ ‫שבפסוק הפתיחה מקשר אותו ‪YO‬‏ ראש הסדר ‪,‬וה' ברך את אברהם בכל"‬ ‫‏)‪ DY‬ראש ההפטרה ‪,‬הביטו אל אברהם אביכם‪ . . .‬כי אחד קראתיו ואברכהו‬ ‫וארבהו" (יש' נ'א‪ ,‬ב'‪ ,‬ועיין למעלה‪ ,‬צד ‪ .)881‬פתיחתא זו של ר' תנחומא חסרה‬

‫לגמרי בת"ב ‪mY‬‏ שרה‪ ,‬א'‪-‬ו')‪ ,‬ומכאן ראיה נוספת שנוסח זה איננו ‪,‬הקדום "‪MW‬‏‬ ‫כמו שחשב באבער‪.‬‬ ‫‏‪ ATI‬אחד של נייר ב‪xoB 6 2-‬‏ ‪ .S-.T,‬סימן ‪ ,851‬קרוע ומטושטש מאוד‪].‬‬

‫[לסדר כ'‪ :‬בראשית כ"ד‪ ,‬א'‪.‬‬

‫‪5‬‬

‫(עמוד א')‬ ‫ומפני כועס בנים‪ ,‬מעלי‪ ,‬הה"ד ועלי זקן מאד ‪ruoy‬‏‬ ‫את כל אשר יעשון] בניו (ש'א‪ ,‬ב'‪ ,‬כ"ב)‪ .‬מפני המלחמות‪ ,‬מיהושע‪ ,‬שלאחר‬ ‫[שעשה מלחמותן ‪yo‬‏ ל"א מלך מה כתי' בו‪ ,‬ויהושע זקן בא‬ ‫(בא בימים] (יה' ‪DY‬‏ א')‪( .‬ומפני אשה ר)עה‪ ,‬משלמה‪ ,‬הה"ד ויהי לעת זקנת‬ ‫[שלמה נשיו] הטו את לבבו (מ'א י"א‪Tw ,‬‏ אבל אברהם אובינו אשתוו‬ ‫[מכזבדתו‪ ,‬הה"ד ואדוני זקן (בר' י"ח‪" ,‬ב)‪ .‬לפיכך ואברהם זקן‪:‬‬

‫ג כל זה בת"ה‪NY ,‬‏ שרה ב'‪ ,‬ושם הסיום‪ :‬אשתו מכבדתו וקראתו אדוני‪ ,‬שנ' ואדני זקן‪,‬‬ ‫ועליה נאמר אשת ‪noS‬‏ עטרת בעלה‪ ,‬לפיכך כתיב ביה וה' ברך את אברהם בכל‪ .‬וע"א אנדה‬ ‫זו עיין למעלה‪ ,‬צד ‪.881‬‬ ‫סט‬

‫סח‬

‫‪5‬‬

‫קטעי‬

‫מדרשים‬

‫‪DnA‬‏ ‪PV‬‬

‫הגניזה‬

‫[בתפולה לפ' הק'‪ ,‬אמ' לפנניו‪ :‬רב' ש']‪ ,‬כשחוטאין בנאי‪%9‬ו‬ ‫ובאניןז לידי צעור ותווקועין לפניך‪ ,‬זכור עקזירתו שליצחק‬ ‫ועשה להם רצנם‪99.‬ו ‪ROJ‬‏ ‪ )D7‬הי רצון ‪9‬‬

‫(כאן סוף הדרשה‪ ,‬ומשורה ח' והלאה עד סוף דף ד'‪ ,‬ע"ב‪ ,‬נמצאת דרשה‬ ‫אחרת ‪?DIT‬‏ ‪,‬איש איש כי תשטה אשתו" (במ' ה'‪" ,‬א‪-‬י"ב)‪ ,‬שמתחילה ג"כ בנוסח‪:‬‬ ‫זו היא שנאמרה ברוח הקודש" ‪yp‬‏ להלן‪ ,‬כרך ב')‪ .‬קשה להבין שטת המעתיק‬ ‫שעשה דלוג גדול כל כך‪).‬‬

‫שלום‪ :‬ואותו היום ר"ה היה‪ ,‬ועשה ממנו ‏ חמ ש מצוות‪ :‬נטל קרניו ותקע בהן‪ ,‬צמר לתכלת‪,‬‬ ‫עורו לתפלין ומזוזות‪ ,‬שוקיו לחלילים‪ ,‬בני מעיו לפרדות (צ"ל‪ :‬לכנורות)‪.‬‬ ‫‪5992‬‬

‫‪8‬‬

‫ציל‬

‫‪9‬‬

‫עיין ב"ר‪,‬‬

‫‪0‬‬

‫עיין למעלה‪ ,‬הע' ‪.88‬‬

‫פנ"ו‪ ,‬י'‬

‫(הות"א‪,‬‬

‫‪ ,706‬וש'נ)‪.‬‬

‫עא‬

‫קטע מנוסח הארוך של מדרש תנחומא‬ ‫(עמוד ב')‬

‫העמיד אותן על מה‪ ,‬על האויר‪ .‬ואחר כך (התקין מרכבו‪(31) :%,‬‬ ‫התקין כנפים לישא כוח אמרתו‪ ,‬הה"ד המוקרה במים עליותיו השם]‬ ‫עבים רכובו המהלך על כנפי רוח ‘‪MA‬‏ ק'ד‪ ,‬ג')‪ ,‬ואוומר עושה מלאכיון‬ ‫הר ‪MSO‬‏ ה‬ ‫ות םר‬

‫ץתאהסיהיההל לע והינכמ םש ‪‎‬ה ‪5 0‬‬ ‫לה‬ ‫‪caren aac‬‬ ‫‪...‬‬ ‫‪...‬‬

‫]טישפה‪‎ .,‬תווסנכמ ‪ INN‬ושיבלהו ‪+1.‎‬דחאל ‪..... .‬‬

‫‏‪eee‬‬ ‫‪eee‬‬ ‫‪10‬‬

‫‪15‬‬

‫‪20‬‬

‫וא‬ ‫ד‬ ‫יו לילוכ ‏‪ TONETIOU‬ללה‬ ‫‪eae‬‬ ‫‪ > a. Se‬ךכול ‪‎‬לע ‪ ao ys eT‬שם =) מןגעורתך‪(NO ‎‬‬

‫נמן קול רעמך יחפזון) ‪wO‬‏ ז')‪ ,‬אלו מים במים‪ .‬והארץ שקעה ובמים‪ .‬אמ']‬ ‫הקב"ה‪[ :‬תראה היבשה] בתחתונים‪ .‬אמורזו המינם‪ :‬כל העולם ‪xm‬‏‬ ‫מלאין והוא צר לנו‪ ,‬להיכן נלך‪ .‬מה עשה‪ ,‬בעט ובאוקינוס]‪se .51‬‏ ‪seew ee‬‬ ‫‪ .. . .‬הה'ד קול רעמך ובגולגל [וגו']‪( 9‬שם‪ ,‬ע"ז‪" ,‬ט)‪my .‬‏ (‪ rew‬בורחין‬ ‫ואינן יודעין‬ ‫לאיזה מקום‪ ,‬הה"ד ‪)ybi‬‏ הרים ירדו בקעות אל מקום זה יסדת]‬ ‫לוהם (שם‪ ,‬ק"ד‪ ,‬ח')‪ ,‬וכן] פירושו שלדבר‪ ,‬יקוו המים מתוחת השמים אל]‬ ‫ומקום אחד]‪ ,‬ז‪ :‬ואינן יודעין ‪no‬‏ לצפון אם ולדרום‪my ,‬‏ הולכין]‬ ‫נוחוזרין עד שסטר] להם הקב"ה למקומו שללוניתן‪ ,‬אמר להם]‪:‬‬ ‫למקומו [אמרתין לכם לילך‪ ,‬הה"ד ‪wo‬‏ אניות יהלכון [לויתן זה] (שם‪ ,‬כ"ו)‪,‬‬ ‫זוה] יצרנתי ‪>p‬‏ כדי שתראה גדולתי בו‪ ,‬לצחק בו (שם)‪yay .‬‏ שמת]‬ ‫)‪ 35‬יעבורון (שם‪ ,‬ט')‪ ,‬נעל הקב"ה מי הזים והשביען שלא יןצאו]‬

‫ומן החול לעולם‪ ,‬הה"ד ‪rapS‬‏ שמת בל יעבורון ‪)a$‬‏ (‪wap‬‬ ‫סל ‪eek‬‏ ‪SSIEF gin‬‬ ‫הכבמ בהר ו‬ ‫וכר‬ ‫‪ 0‬יירו‬ ‫ב כו‬ ‫‪ 6 @ 8766 612‬כ‬

‫‪. . . . .‬והה"ד המשלח מעינים בנחלים בין] הרים יהליכון (שם‪. . .)" ,‬‬ ‫‪25‬‬

‫ליכא‬

‫בוו ‪7‬ב‬

‫רו‬

‫©‬

‫ב‬

‫@ וכ‬

‫‪e‬‏‬

‫‪6‬‬

‫‪0‬‬

‫@‬

‫©‬

‫‪0‬‬

‫ו‬

‫‪4‬‬

‫תי‬

‫וו‬

‫(כאן סוף הקטע‪).‬‬

‫‪ 31‬בת"ה‬

‫‪mn‬‬ ‫כאן‪‎‬‬

‫ובשמ"ר‪:‬‬

‫בהתחשבות‬ ‫היה‬ ‫‪4‬‬

‫שונה‪,‬‬ ‫השוה‬

‫מרכבותיו‬

‫לאורך‬

‫השורות‬

‫‪SA‬‏ שהתוכן‬ ‫המשל‬

‫בת"ה‬

‫הוא‬

‫עננים‪.‬‬ ‫ורושמי‬ ‫כמו‬

‫ובשמ"ר‪:‬‬

‫מכאן‬ ‫האותיות‬

‫בת"ה‬ ‫בשר‬

‫ואילך מפני‬ ‫שאפשר‬

‫הטשטוש‬

‫לראות‪.‬‬

‫הגדול‬

‫אולם‬

‫בכ'והוספתי‬

‫בכלל‬

‫נראה‬

‫‪51‬‬

‫בת"ה‪:‬‬

‫‪6‬‬

‫מפסוק‬

‫‏‪alah ye‬‬

‫בעט‬

‫באוקיינוס‬

‫וזה ‪NAW‬‏‬

‫טאו‬

‫‪‎ ale‬ו ‪ott ile:‬‬

‫ראיה‬

‫והרג‬ ‫שהרג‬

‫שר‬

‫שהנוסח‬

‫ובשמ"ר‪.‬‬ ‫ודם‬

‫יש לו שני עבדים‪,‬‬

‫הפשיט‬

‫האחד‬

‫כסות‬

‫לחבירו‪.‬‬ ‫שר‬

‫‪)elaf‬‏‬

‫שלו‪ ,‬ובשמ"ר‪:‬‬ ‫של אוקיינוס‪,‬‬

‫בעט‬ ‫ובכן‬

‫היה‬

‫באוקיינוס‬ ‫רעם‬

‫והרגו‪.‬‬

‫בשמים‬

‫וכו'‪.‬‬

‫והלבישו‬

‫‏‪y‬‬

‫‪0‬‬

‫‪5‬‬

‫‪0‬‬

‫‪52‬‬

‫קמעי‬

‫מדרשים‬

‫מפתביייר‬

‫הגניזה‬

‫ד"א וא ברהם זקן‪ .‬זהשה ברכי נפשי ‪NN‬‏ ‪ PDP‬קרבי ‪SIM‬‏‬ ‫‏)‪ (ow‬קדשו (תה' ק'ג‪ ,‬א')‪ ?.‬אמ' ר' תנחומא" מה ‪TNA‬‏ דויד לקלס‪+‬‬ ‫בברכי]‬ ‫(נזפשי את י'י‪ ,‬הנפש הזו דומה לבוראה‪ ,‬הניא יחידה‪ ,‬אף!‬ ‫[הזוא‪ 5,‬הנפש שהיא‪ %‬רואה ‪)NPA‬‏ נראית‪)NA ,‬‏ הקב"ה]‬ ‫[הזוא רואה ואינו נראה‪ .‬מה הנפש הזו משמרת את‬ ‫[הגוף]‪ ,‬אף הקב"ה משמר לעולמנון‪ .‬הנפש הזו מלא כל הגוף‪,‬‬ ‫ווהקב"ה מלא ‪ (55‬הארץ כבודו‪nas .‬‏ נפש שממלאה את הגוף‬ ‫וותקלס להקב"ה שמלא] כל הארץ כבודו‪ .‬הנפש הזו זנה‬ ‫את כל הנוף‪ ,‬והקב"ה זן את כל העו'ז ‪ida‬‏ תבא נופוש שזנה‬ ‫כל הגוף ותקלס להקב"ה ‪wy‬‏ את העולם כולו‪ .‬הנפש הזו‬ ‫טהורה‪ ,‬והקב"ה טהור‪ .‬תב' נפ' שהי' טהו' ותק' ‘‪dap‬‏ ש'* טהור‪.‬‬ ‫לפי'י הנפש הזו היא מברכת לבוראה‪ ,‬הה"ד ברכי נפשי את‬ ‫)‪ 70.01‬מלך בשר ‪no‬‏ עושה צורה גדולה ממנו‪ ,‬ייאבל הקב"ה‬ ‫וָאיזן בעליונים ולא בתחתונים [כמותו שהוא גדול מכוולן‪,‬‬ ‫[הה"ד] י'י אלהי גדלת מאד (תה' ק"ד‪ ,‬א')‪ ,‬ואומ' נהנה השמים ושמי השמיזם‬ ‫‏)‪ 1d‬יכלכלוך (מ'א ח'‪ ,‬כ"ז)‪rp .‬‏ שלשה עולנמות‪ ::‬חשובין לפניו כולום‪,‬‬ ‫[שהרי בחוצי השם ננבר]או‪ ,‬הה"נד כי ביה י'י צור עולןמים (יש' כ"ו‪ ,‬ד')‪.‬‬ ‫[מולך בשר ‪no‬‏ בונה בית ואחר )‪ 54‬בונה עליהז‪ ,‬והקב"ה‬ ‫משמתח את כסאו אחר ‪DJ‬‏ [בנה עליה‪ ,‬ומשבזנה עליה‬ ‫‪ 2‬בת"ה‪ ,‬חיי שרה ג'‪ ,‬מובא פסוק ברכי נפשי (תה' ק"ד‪ ,‬א')‪ ,‬אולם פה הפתיחתא היא‬

‫‏‪ "pp‬א'‪ ,‬ורק אח"כ‬

‫(שו' ‪ )12‬נשלב ק"ד‪ ,‬א'‪ ,‬ועל ידי זה נדרשים‬

‫פסוקים‬

‫אחרים‬

‫מפרק‬

‫זה‪.‬‬

‫כמובן האגדה היפה‪ ,‬המקבילה ‪ap‬‏ הנפש ובין הקב"ה‪ ,‬מתאמת לשני פסוקים אלו מפני ששניהם‬ ‫מתחילים ב‪,‬ברכי נפשי"‪.‬‬ ‫‪3‬‏ ‪ we‬של ר' תנחומא חסר בת"ה (ועיין בהקדמה)‪ .‬וע"א אגדה זו עיין וי"ר‪ ,‬פ"ד‪ ,‬ח'‪ ,‬ומ"ת‪,‬‬ ‫ק"ג‪ ,‬ד' (הו"ב‪ ,‬צד ‪ ,834‬וש'נ)‪| .‬על אנדה זו יסד רשב'ג את רשות שלו ל‪,‬נשמת"‪:‬‬

‫החכמה‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪8‬‬

‫שחי לאל יחידה‬

‫וכו' ‪yw‬‏ שלמה אבן גבירול‪ ,‬הוצ' ביאליק ורבניצקי‪ ,‬כרך ב'‪ ,‬צד ‪(06‬‬ ‫בת"ה‪ :‬לברך‪ ,‬אולם בוי"ר ובמ"ת‪ :‬לקלס‪.‬‬ ‫ביותר שלמות בו"ר‪ :‬הנפש הזאת יחידה בגוף והקב"ה יחיד בעולמו ‪ynom‬‏ מ"ת)‪.‬‬ ‫ל =העולם‪.‬‬ ‫אות שי"ן מנוקדת לסימן מחיקה‪ ,‬היינו שצ"ל‪ :‬היא‪.‬‬ ‫‪= 9‬לפיכך‪.‬‬ ‫=תבא נפש שהיא טהורה ותקלס להקב"ה שהוא‪.‬‬

‫‪ 01‬בת'"ה כל פסקא זו היא מקוטעת‪.‬‬

‫אח"כ נאמר שם‪:‬‬

‫‪,‬מה הוא ה' אלהי נדלת מאד‪,‬‬

‫דרש ר' אלעזר (צ"ל‪ :‬אליעזר)‪. . .‬גנדלת מאד'‪ ,‬אולם זה נמצא‬ ‫לסדר א' (למעלה‪yp‘ ,‬‏ "‪ ,‬הע' ‪.)8‬‬ ‫תנחומא‬

‫ב פתיחתחתא‬

‫של‬

‫ר'‬

‫גג בת"ה‪ :‬צר איקונין שלו ‪yb‬‏ הטבלא‪ ,‬הטבלא גדולה מצורתו‪ ,‬והקב"ה הוא גדול ואיקונין‬ ‫שלו גדולה מכל העולם כלו‪ ,‬וכו'‪ .‬ועיין הנוסח‪ ,‬הדומה לכל הפסקא בת"ה‪ ,‬בשמ"ר‪ ,‬פט"ו‪ ,‬כ"ב‪.‬‬ ‫‪ 21‬בת"ה‪ :‬ללמדך ‪yap‬‏ כל העולמים ‪nwap‬‏ לפניו ככלום‪ ,‬ובשמ"ר‪ :‬מת"ל צור עולמים‪,‬‬ ‫‏‪ ow‬עולמים עליו ‪rp‬‏ ‪ nwap‬כלום‪.‬‬

‫ג' עולמות פה כנראה הם‪:‬‬

‫עולם השפל‪bo ,‬‏ העלין‬

‫שחצי השם נבראו"‪ ,‬היינו ‪,‬ביה" (חצי שם המפורש)‪ ,‬עיין ב"ר‪ ,‬פי"ב‪,‬‬ ‫ועולם הבא‪ .‬וע"א האגדה ב‬ ‫י" (הות"א‪ ,801-901 ,‬וש'נ)‪ ,‬והשוה למעלה‪yp‘ ,‬‏ ‪2‬‬

‫קיצור של דרשות ילמדנו‬ ‫לסדר "‪ :‬בר' ‪”a‬‏ א' (למעלה‪ ,‬צד ‪.)79-89‬‬

‫‪)5‬‬

‫ענ‬ ‫ההלכה הנדרשת היא שנה‪.‬‬

‫‏]‪ PRN‬מאמר לסדר "א‪ :‬בר' "ד‪ ,‬א'‪ ,‬שהיה רגיל ומקובל‪ ,‬וכנראה המקצר‬ ‫דילג ממקום למקום בטעות‪nem ,‬‏ למעלה‪ ,‬צד ‪601‬‬ ‫לסדר י"ב‪ :‬בר' ט'ו‪ ,‬א'‪ ,‬וחסרה סוף הדרשה ע"י הליקוי (למעלה‪ ,‬צד ‪,)511-611‬‬ ‫ההלכה הנדרשת היא שונה‪.‬‬ ‫לסדר כ"ב‪ :‬בר' כ"ה‪ ,‬א'‪ ,‬ונשאר רק הסוף (למעלה‪ ,‬צד ‪ ,691‬הע' *‪2‬ג‪ ,2‬ולהלן‬ ‫בקטע שלפנינו‪ ,‬דף א'‪ ,‬ע"א‪ ,‬שו" ‪(1-9‬‬ ‫‪ non‬הדרשות לסדר כ'ג‪ ,‬כ"ני‪ ,‬וכ"ד‪ ,‬כנראה מפני דילוג של המקצר‪ry ‎,‬‬ ‫הע' *‪ 212‬בסופה‪‎].‬‬ ‫לסדר כ"ה‪ :‬בר' כ"ז‪ ,‬א' (למעלה‪ ,‬צד ‪ ,012-212‬ולהלן בקטע‪ ,‬דף א'‪ ,‬ע"א‪,‬‬ ‫שו" ‪(9-42‬‬

‫‪)6‬‬

‫‪(7‬‬

‫לסדר כ"ו‪ :‬בר' כ"ז‪ ,‬כ"ח‪ ,‬נשארה רק ההתחלה (למעלה‪ ,‬צד ‪ ,812‬ולהלן‬ ‫בקטע‪ ,‬סוף דף א'‪ ,‬ע"א)‪ .‬ההלכה הנדרשת היא שונה‪.‬‬

‫לסדר כ"ז‪ :‬בר' כ"ח‪ ," ,‬נשאר רק הסוף (למעלה‪ ,‬צד ‪ 822-922‬ולהלן בקטע‪,‬‬ ‫|‏‬

‫‪ Aa‬עיב‪ ,‬שרי ‪PA‬‏‬

‫לסדר כ"ח‪ :‬בר' כ"ט‪ ,‬ל"א (למעלה‪ ,‬צד ‪ ,042-142‬ולהלן בקטע‪ ,‬דף א'‪,‬‬ ‫ע"ב‪ ,‬שו' ‪ .)2-81‬ההלכה הנדרשת היא שנה‪.‬‬ ‫לסדר כ"ט‪ :‬בר' ל'‪ ,‬כ"ב‪ ,‬וחסר הסוף (למעלה‪ ,‬צד ‪ ,942-052‬ולהלן בקטע‪,‬‬ ‫דף א'‪ ,‬ע"ב‪ ,‬שו' ‪ 84‬והלאה)‪ .‬ההלכה הנדרשת גם כן שונה‪.‬‬ ‫(מפני הליקוי בקטע בסוף דף א' וראשית דף ב' חסר המאמר לסדר ל'‪ :‬בר'‬ ‫>" ג'‪ ,‬השוה למעלה‪ ,‬צד ‪].852‬‬ ‫לסדר ל"א‪ :‬בר' ל"ב‪ ,‬ד'‪ ,‬נשאר רק הסוף (למעלה‪xT ,‬‏ ‪ ,65-562‬ולהלן‬ ‫בקטע‪ ,‬דף ב'‪ ,‬ע'א‪ ,‬שו' ‪.)1-51‬‬ ‫‪ pri‬השרד רדסל ‪:‬ב"ל 'רב "> ‪,‬ח"י ינפמ לעש ומוקמ אב ‪‎‬רדס "‪mon 22‬‬ ‫‪,‬הלעמל ‪‎‬דצ ‪].271‬‬ ‫‏‪ eae? a oes‬דיל לגיא חלעט דצ דג ‪,:‬האלהו ‪.‬ןלהלו ;עטקב 'ביףד‬ ‫‪15‬‬

‫‪-‬‬

‫‪16‬‬

‫‪-‬‬

‫ע"א‪ ,‬שו" ‪ 51‬והלאה)‪.‬‬ ‫לסדר ל'ג‪ :‬בר' ל"ה‪ ,‬ט'‪ ,‬נשאר רק הסוף (למעלה‪ ,‬צד ‪ ,582‬ולהלן בקטע‪,‬‬ ‫דף ב'‪ ,‬ע"ב‪wW ,‬‏ ‪(1-9‬‬ ‫לסדר ל"ד‪ :‬בר' ל"ז‪ ,‬א' (למעלה ‪ ,092-192‬ולהלן בקטע‪ ,‬דף ב'‪ ,‬ע"ב‪ ,‬שו'‬ ‫‪..-92‬‬

‫וחסרה הדרשה לסדר ל"ה‪ :‬בר" ל"ח‪ ,‬א'‪ ,‬והשוה למעלה‪ ,‬צד ‪].6992‬‬

‫לסדר ל"ו‪ :‬בר' ל"ט‪ ,‬א'‪ ,‬נשארה רק ההתחלה (למעלה‪ ,‬צד ‪ 992-103‬ולהלן‬ ‫בקטע‪ ,‬דף ב'‪ ,‬ע"ב‪ ,‬שו' ‪ 12‬והלאה)‪.‬‬ ‫לסדר מ"ב*‪ :‬בר' ‪DW‬‏ כ"ט‪ ,‬נשאר רק הפוף (למעלה‪ ,‬צד ‪(243-343‬‬ ‫(אין דרשה לסדר מ'ג‪ :‬בר' מ"ח‪ ,‬א'‪ ,‬מפני שסדר מ"ב* ‪?pN‬‏ את מקומו‪ ,‬השוה‬ ‫שם‪ ,‬צד ‪[.943‬‬

‫ט‪.‬‬ ‫קיצור של דרשות ילמדנו‪.‬‬ ‫הקטע הניחן להלן הוא ‏ חלק מאותו כתב‪-‬יד ‪wW‬‏ ממנו נדפסו‬ ‫שני דפים בגז"ש א'‪ ,‬צד ‪ 73-053‬באמצע אלה ישו ‪>p‬‏ (שם‪ ,‬צד ‪ ,34‬והשוה‬ ‫למעלה‪ ,‬צד ‪ ,6%1‬הע' *‪ ,)212‬וליקוי זה נתמלא עתה במקצת ע"י שני הדפים החדשים‬

‫שלפנינו‪ .‬‏ ברור הוא ‪wap‬‏ ב' הדפים שבגז"ש חסרים ד' דפים‪ ,‬ומאלה האחרונים‬ ‫בקטע דן‪ .‬הצורה החיצונית של הכ"י יש‬ ‫הפנימיים‬ ‫נמצאו השנים‬ ‫להבין באופן כזה‪ .‬היתה מחברת (‪)eriuq‬‏ ראשונה של ח' דפים ביחד ‏ (כמו‬ ‫שנהוג בכמה וכמה כתבי‪-‬יד)‪ .‬בדף הראשון נמצאת ההתחלה של ספר דנן‪ ,‬המכיל‬ ‫קיצור של דרשות ילמדנו לכל הסדרים כפי המחזור של ג' שנים שהיה רגיל בא"י‪,‬‬ ‫היינו המאמרים לסדר א'‪-‬ד' ‪no‬‏ תחלת המאמר לסדר ד'* (עיין למטה)‪ .‬דף ב'‬ ‫הוא זה שבגז"ש‪ ,‬צד ‪ .79-34‬דף ג' הוא חפר‪ ,‬ודף ד'‪-‬ה' בקטע דנן‪ .‬דף ו' הוא‬ ‫חסר‪ ,‬ודף ז' נמצא בז"ש‪ ,‬צד ‪ .34-05‬הדף האחרון של מחברת זו היינו דף ח')‬ ‫גם כן חסר‪ .‬כמו"כ אין ידיעה ‪yT‬‏ ממחברות האחרות של הכ"י‪ .‬הבה נקוה שעוד‬ ‫יופיעו דפים אחרים ממנו בין קטעי הגניזה המפוזרים והמפורדים‪.‬‬ ‫בכ"י זה של גויל כל עמוד היה של ל'ג או ל"ד שורות‪ ,‬כמו שאפשר לראות‬

‫מן הדפים השלמים שבגז"ש‪naS .‬‏ שהדפים החדשים הם קרועים מלמעלה ומלמטה‬ ‫(וכן באמצע ומן הצד)‪ ,‬ולכן לא היה אפשר להציל מהם אלא רק כ"ו שורות לכל‬ ‫עמוד‪.‬‬ ‫בר" הדפים הללר ישנן דרשות המתחילות‪ .‬ב(הלכה" ‪eb‬‏ לב כיר‬ ‫ל"ו‪ ,‬ומ"בי‪-‬מ"טי‪| .‬על כל אחת ואחת מהן‪ ,‬הנדון נמצא‬

‫למעלה ‪anA‬‏ חבורנו‬

‫במקומו הראוי‪ ,‬וכאן ניתנת רק רשימה שלמה מהן עם מראה‪-‬מקומות למה שנאמר‬ ‫שם‪.‬‬

‫‪ a‬לסדר ד'"‪ :‬בר' \'‪ .,‬ה'‪ .,‬וחסרה התחלת הדרשה (לטעלה‪ ,‬צד ‪ ,₪‬הע'‪35 ‎‬‬ ‫)‪ES‬‬

‫‪US‬‬

‫(אין מאמר לסדר ה'‪ :‬בר" ו'‪ ,‬ט'‪ ,‬מפני שסדר ד'* לקח את מקומו (למעלה‪‎,‬‬ ‫‪‎‬דצ ‪[.(69 ,52‬‬ ‫‪5‬‬

‫לסדר "> בר" חי ‪NO‬‏ עלמטלה‪sO ,‬‏ ‪Na‬‬

‫‪ 3‬לסדר ז'‪ :‬בר' ח'‪ ,‬ט"ו‪-‬ט"ז (למעלה‪ ,‬צד ‪ .)08-18‬כאן ההלכה הנדרשת היא שונה‬ ‫מזו שבדרשת ילמדנו הידועה מכבר‪.‬‬ ‫‪4‬‬

‫לסדה! חי‬

‫‪ee‬‏‬

‫‪TDV‬‬

‫צה ‪ 0‬והלאה‪:‬‬

‫(אין דרשה לסדר ט'‪ :‬בר' "א‪ ,‬א'‪ ,‬ועיין שם‪ ,‬צד ‪[.29‬‬ ‫‪ay‬‬

‫קיצור של דרשות ילמדנו‬

‫עה‬

‫[מן העולם‪ .‬אמר לה‪ :‬אי זוה מצוהי בנידך‪ .‬אמרה לו‪ :‬למודה אני אפילו‬ ‫יש לי דבר חביב אני]‬ ‫‏)‪ ims nm‬תמכשמו תיבל ‪.‬תוסנכה רמא ‪:‬הל ?הדימה הזה שי ‏‪ a‬יענמ‬ ‫עצמך מבית הכנסת ג' ימים]‬ ‫‪ 5‬מה אחר זה‪ .‬הלכה ועשתה כך) וביום השלישי ‪nic‬‏ לכך אמר שלמה אשרי‬ ‫אדם] שומע לי‬ ‫‏‪ pwr‬וגזו' (מש' ח'‪ ,‬ל"ד)‪ ,‬מה [כתי' אחריו‪ ,‬כי מוצאי ‪DISR‬‏ חיים (שם‪ ,‬ל"ה)‪.‬‬ ‫הרי למדתה [שהזקנה מנוולת‪ .‬וכן אזפילו גדולי‬ ‫(עולם התנזוולו בזקנתן‪ ,‬את מנוצא כן ביצחק‪ ,‬שנ' ויהין כי זקן יצחק )‪(1‬‬ ‫(בר' כ"ז‪ ,‬א')‪oj ,‬‏ בדויד‪ ,‬שנ' והמלך דודן זקן בא ב"‬ ‫[ויזכסנוזהו בבגדים וגו' |מ"א א'‪RCL ,‬‏ אמר [הא'‪ +:‬כל ‪rop‬‏ עולם ‪ow‬‏‬ ‫שהן [מזקיניון הן מתנוולין‪ ,‬אבול בואברהם היתה‬ ‫ויהי כי‬ ‫בעימיןף‬ ‫שקראו‬ ‫מקנותון ‏‪ AM‬מנערותו‪ | ,‬ממה‬ ‫‏‪ [pr‬יצחק‪ %‬הלכה‪ :‬הרואה מקום שנעשו‪.‬‬ ‫‪ 0‬בו ניסין לישוראל מזהוא ‪No‬‏ ‪ wot‬צריך לומר וברוך שעשה] ניפין‬ ‫לאבותינו במקום הזה‪ ,‬כגון‬ ‫נחלוף ארנון‪[| .‬אמר הא'‪ :‬כל ‪rop‬‏ שעשיתני לישראל בזכותן] שלאבות‬ ‫עשיתי‪ ,‬שכון] את מוצןא]‬ ‫כשעשו ישוראל את העגל‪anom ,‬‏ אבות [נעשו] ניסין‪ ,‬שנ' זכור לאברהם ‪yn‬‏‬ ‫ממ ליב לבו‬

‫‪lu‬‏ זה ‪irE‬‏‬

‫מתמיה ‏‪ Sow‬הניסין שעשויתה בזכותן‪ ,‬והן לא היו יכולין להוציא עצמן מן‬ ‫המנות‪ .‬‏ לכך נא' יקר]‬ ‫מלמעלה‪,‬‬ ‫תתקמץ)‬ ‫‪,‬מה ‪DN‬‏‬ ‫‪yo‬‏ דרשת‬ ‫כך ימים‪,‬‬

‫ג זו היא המלה הראשונה בכ"י שקרוע‬ ‫המעשה שמצטט ‪ayb‬‏ יל"ש (משלי ח'‪ ,‬רמז‬ ‫האגדה ששייך למש' ח'‪ ,‬ל'ד‪-‬ל"ה‪ ,‬היינו עד‬ ‫‪ .)6‬אולם מכאן ברור שכל הענין היה בקשר‬ ‫הנוסח הוא‪ :‬אמר לה‪ :‬במה הארכת כל‬ ‫‏‪, mse cr sop‬ךדיב‬ ‫‪. 3‬םימיב=‬ ‫‏‪ jan sire 5‬ל"צ"‪. :‬ווח‬ ‫‪ 4‬הוספתי פה ‪,‬הא'"=האלהים כמו בקטע שבגז"ש‪ ,‬אולם נאמר פה כמה פעמים גם ‪,‬הק"=‬ ‫הקדוש= (הקדוש ברוך הוא)‪ ,‬ובכן אפשר להוסיף גם כאן ‪Oo‬‏ בשו' ‪, +‬הק'"‪ .‬השוה ‪NU‬‏ א'‪,82 ,‬‬ ‫למטה‪ ,‬ומה שנאמר ‪vO‬‏ ש‪,‬הק'" הוא ר"ת של אלקים‪-‬אלהים אי‪-‬נכון‪ ,‬כי להלן בדף א'‪ ,‬ע"ב‪,‬‬ ‫‏‪ ,32 Ww‬יש ‪dn‬‏ בפירוש‪:‬‬

‫באמצע ולמטה‪ ,‬ומה שהוספתי הוא ע"פ‬ ‫‪aw‬‏ מכר רק ‪nop‬‏‬ ‫מילמדנו‪.‬‬ ‫אחריו‪ ,‬כי מוצאי מצא חיים" (פה‪ ,‬שו'‬ ‫ילמדנו לסדר כ"ב ‪)yy‬‏ הע' ‪ .)5‬ביל"ש‬ ‫אולם לפנינו הנוסח הוא‪ :‬א'ל אי זה‬

‫הק' ברוך הוא‪.‬‬

‫‪ 8‬היינו בסדר כ"ב‪ :‬ויוסף אברהם ויקח אשה (בר' כ"ה‪ ,‬א')‪ ,‬ועיין למעלה‪ ,‬צד ‪69‬ג‪ ,‬הע' ‪8212‬‬ ‫‏‪ PPO, Ro Meola aS‬דצ ‪), 205‬האלחו‬ ‫דר‬ ‫‪ 7‬מקוצר מן ‪,‬כך שנו רבותיו"‪ .‬ההלכה היא ממשנה ברכות ט'‪ ,‬א'‪.‬‬ ‫‪ 8‬סימן על הוי"ו שצ"ל‪ :‬נחלי‪ .‬דוגמא זו נימנית בין אחרות בבריתא (ברכות נ"ד‪ ,‬ע"א)‪:‬‬ ‫ח"ר הרואה מעברות הים‪ ,‬ומעברות הירדן‪ ,‬מעברות נחלי ארנון‪ ,‬וכו'‪ .‬מחמת דרך הקיצור‬ ‫בקטע דנן נזכרה רק דוגמא אחת‪ .‬וע"א קישור מאמר ילמדנו זה ‪YO‬‏ ההפטרה לסרר כ"ה עיין‬ ‫למעלה‪ ,‬צד ‪.012-212‬‬

‫עד‬

‫‪)9‬‬ ‫‪(02‬‬ ‫‪(12‬‬ ‫‪(22‬‬ ‫‪(32‬‬

‫מדרשים‬

‫קטעי‬

‫מכתביי‪-‬יד‬

‫הגניזה‬

‫לפדר מ"ד‪ :‬בר' מ"ט‪ ,‬א' (למעלה‪ ,‬צד ‪ .)353-453‬ההלכה הנדרשת היא שונה‪.‬‬ ‫‏‪ PRI‬דרשה לסדר מ"ה‪ :‬בר' מ"ט‪ ,‬כ"ז‪ ,‬מפני שסדר זה הוא מאוחר‪ ,‬השוה‬ ‫למעלה‪ ,‬צר ‪].753‬‬ ‫לסדר מ"ו‪ :‬שמ' א'‪ ,‬א' (למעלה‪ ,‬צד ‪ 853‬והלאה)‪.‬‬ ‫לסדר מ"ז‪ :‬שמ' ג'‪ ,‬א' (שם‪ ,‬צד ‪ 563‬והלאה)‪.‬‬ ‫לסדר מ"ח‪ :‬שמ' ד'‪”mn ,‬‏ ‪ wO‬צד ‪ 073‬והלאה)‪.‬‬ ‫לסדר מ"ח*‪ :‬שמ' ד'‪ ,‬כ"ז (שם‪ ,‬צד ‪ 573‬והלאה)‪.‬‬ ‫[חסרה הדרשה לסדר ‪"ys‬‏ ‘‪ wo‬ו'‪ ,‬ב'‪ ,‬כנראה מפני הדילוג של המקצר‪,‬‬ ‫‏‪ men‬למעלה‪ ,‬צד ‪].088‬‬

‫‪ 4‬לסדר מ'ט*‪ :‬שמ' ז'‪ ,‬א'‪ ,‬נשארה רק ההתחלה (שם‪ ,‬צד ‪ 683‬והלאה)‪.‬‬ ‫‏‪ mm‬גינצברג ‏‪ ma‬בנין גדול ‪yb‬‏ ב' הדפים שפרסם מספר דנן‪ ,‬היינו שהם‬ ‫מ‪,‬ילמדנו הקדמון"‪ .‬מדרש זה הכיל ‪,‬רק דרשות הפותחות בילמדנו (או הלכה)‬ ‫על הסדרים שבתורה"‪ ,‬היינו רק מה שהוא ‪yna‬‏ החלק הראשון של הדרשה בת"ה‬ ‫או בת"ב ולא יותר‪ .‬אולם כבר ראינו למעלה (צד ‪ )55-65‬שאין הדבר כן‪ ,‬ושלפנינו‬ ‫פה רק קיצור של דרשות ילמדנו‪ .‬עקבות הקיצור אפשר היה להכיר בכמה‬ ‫מקומות‪ ,‬כמו שהעירונו בקשר עם כל פרט ופרט‪ .‬החדוש בקיצור זה הוא רק‬ ‫שלכמה סדרים ההלכות הנדרשות הן שונות מאלו שנזכרו למשל בת"ה ובת'ב‪-‬מפני‬ ‫ההפטרות השונות לסדרים אלה‪ .‬אולם אין כל ספק שדרשות ילמדנו היו בנויות‬ ‫באופן שטתי כפי תכנית של כמה חלקים‪ ,‬היינו בראשונה באה פתיחה הלכית‪,‬‬ ‫ואחריה פתיחתא או פתיחתות בקשר ‪YO‬‏ פסוק או פסוקים לרוב מכתובים‪ ,‬ובסוף‬ ‫חתימה‬

‫דרשנית‬

‫‪)noitarorep(.‬‏‬

‫הוא‬

‫מתכנית זו החלק שמכיל את הפתיחתות‬

‫היותר ‪po‬‏ מפני שפתיחתות אלו היו נדרשות ע"י אמוראים ובעלי ‪xaT‬‏‬ ‫מפורסמים‪ ,‬וקצתן ‪NA‬‏ מקודם בזמן התנאים‪ .‬דוגמא מופתית של תכנית זו אפשר‬ ‫למצוא בדרשה לסדר א' בת"ה‪ ,‬בראשית ד'‪-‬ה' (למעלה‪ ,‬צד ‪ ,)32-82‬וביחוד בדרשה‬

‫לסדר נ' (להלן בקטע ‪”.anA‬‏ ובת"ב‬ ‫אלא שבכמה מקומות ‪nop‬‏ המקורי נעשה‬ ‫חומר רב‪ ,‬כמובן‪ ,‬שמקורו ממדהש קדמון‬ ‫למעלה‪ ,‬עמ' ז'‪-‬ט')‪ .‬ישנן בהם גם הוספות‬ ‫ונוסחאות שונים בספרות המדרשים הרחבה‪.‬‬

‫נכנסו כמה דרשות ילמדנו בשלמותן‪,‬‬ ‫מטושטש‪ .‬גם נמצאים במדרשים אלה‬ ‫וארוך שנתייחס לר' תנחומא ‪mom‬‏‬ ‫שונות‪ .‬‏ בכלל היו עיבודים וקיצורים‬

‫(שני דפים של גויל ב‪BC 1-‬‏‪ .S-.T, xo‬סימן ‪ ,17‬קרועים ‪ONT‬‏ ומטושטשים‪].‬‬ ‫(דף א'‪ ,‬ע'"א)‬ ‫‪60.8‬‬

‫‪6 10) 6‬‬

‫‪6 ie oO) 66‬‬

‫‪6‬‬

‫‪6008 TO‬‬

‫‪(6 700000 0‬‬

‫‪0000606‬‬

‫‪0‬‬

‫‪0000‬‬

‫‪0.000‬‬

‫‪6. 000.80‬‬

‫‪SUE‬‬

‫>‬

‫|‬

‫‪4‬‬

‫(מעשה באשה ‪sno‬‏ שהזקינה הרבה‪ ,‬באת לפני ר' יוסי בן חלפתא‪ ,‬אמרה לו‪:‬‬ ‫רבי‪ ,‬זקנתי יותר]‬ ‫ומדי‪ ,‬ומעכשו חיים של ניוול ‪no‬‏ שאיני טועמת לא מאכל ולא משתה‪ ,‬ואני‬

‫מבקשת ליפטר])‬

‫עז‬

‫קיצור של דרשות ילמדנו‬

‫(דף א'‪ ,‬ע"ב)‬ ‫‪4: +‬‬

‫‪2‬‬

‫‪‎‬ו‬

‫‪1e‬‬

‫‪eye! relueniie ney 6: ler 6) '¢U-ef (el © ‘o. 6.moc‬‏ מיתה ‪mo‬‏ הזכירו‪,‬‬ ‫‪ 0‬וקפצה עליהם מיתה‪ :9.‬ואלו הן‪ :‬אברהם‪ ,‬דכות' ואונכי הולך ‪ynp‬‏ בר'‬ ‫מ‬ ‫זה נזכר ‪vO‬‏ בברכות אחרי מאמרו של ר' חנינא‪ :‬במערבא כי נסיב ‪NYW‬‏ אתתא אמרי ליה הכי‪:‬‬ ‫מצא או מוצא‪ ,‬מצא‪ ,‬דכתיב מצא אשה מצא טוב וגו'‪ ,‬מוצא‪ ,‬דכתי" ומוצא אני מר ממות את‬ ‫האשה ונו'‪| .‬כעין אגדה זו ישה גם במאמרו של רבא ביבמות ס'ג‪ ,‬ע"ב‪ :‬בא וראה כמה טובה‬ ‫אשה טובה וכמה רעה אשה רעה וכו'‪ .‬גם כאן אין להוציא מסקנא שבעל מדרשנו השתמש בבבלי‪,‬‬ ‫להיפך שרבא השתמש באנדה ידועה "‪aR‬‏ וע"א דרכו זה של רבא ‪yp‬‏ מה שהעיר באכער‪,‬‬ ‫‏‪' ,Ag. .6 Babyl. Amor.‬צוה ‪',‬ב‬

‫דצ‬

‫‪122-121‬‬

‫‪ 3‬עיין ב"ר‪ ,‬פי"נ‪ ,‬ג' (הות"א ‪ ,251‬וש'נ)‪.‬‬ ‫‪4‬‬

‫==כיצד‪.‬‬

‫‪ 5‬כעין איקלע בארמית‪ ,‬הינו‪ :‬הגיע לו‪.‬‬ ‫‪ 61‬היינו‪ :‬של מצוה‪.‬‬ ‫זג בב"ר פצ"ו (הות"א‪ (7321 ,‬מאמר זה מכר בשם רשב"ל‪ :‬ימיהן שלצדיקים מתין והן‬ ‫אינן מתין וכו'‪ ,‬אולם בת"ב‪ ,‬ברכה ז'‪ ,‬ות"ה ז'‪ ,‬הוא בשם ר' שמואל בר נחמני כמו פה‪.‬‬ ‫‪= 8‬הדא ‪TIN‬‏ דכתיב‪.‬‬ ‫‪ 91‬במה"ג א'‪ ,829 ,‬למטה נאמר‪ :‬ואנכי הולך ערירי‪ ,‬ארבעה לא הזכיר עליהן הקב"ה‬ ‫מיתה‪ ,‬והן הזכירו על עצמן‪ :‬אברהם ויעקב ומשה ודוד; ב‪,‬מדרש הלל" (בה"מ ה'‪,)401 ,‬‬ ‫לפסוק‪ :‬יקר בעיני ה' המותה לחפידיו ‘‪mn‬‏ קט"‪ ,‬ט")‪ ,‬נמנו ו' צדיקים כאלה‪ ,‬הייו‪:‬‬ ‫אברהם‪ ,‬יצחק‪ ,‬יעקב‪ ,‬משה‪ ,‬דוד‪ ,‬ויונה‪ ,‬והשוה גם מ"ת לפסוק זה (הו"ב‪ ,‬ז‪ .)74-874‬וע'א האגדה‬ ‫לפסוק זה עיין גם למעלה בקיצור דרשות ילמדנו ‘‪yo‬‏ ע'ו) ושם נמזכרו ג'‪ :‬אברהם‪ ,‬משה‪,‬‬ ‫ויעקב‪ ,‬אולם השוה ת"ה‪ ,‬ויחי ד'‪ :‬ואף אברהם ‪nay‬‏ מיתה בפיו‪ . . .‬יצחק ‪nay‬‏ מיתה בפיו‪. . .‬‬ ‫יעקב תבע מיתה [בפיו]‪ ,. . .‬וכפי הנראה אף רשב"ל במאמרו כאן מכוין לאלה השלשה‪ ,‬וצריך‬ ‫להשלים מה שחסר פה (בעמוד ב'‪ ,‬למעלה) כפי מה שנאמר ‪vo‬‏ בת"ה‪yw .‬‏ להעיר שבת"ה‬ ‫אגדה זו היא בקשר ‪YD‬‏ סדר מ'ג‪ :‬בר' מ"ח‪ ,‬א' (למעלה‪ ,‬צד ‪ ,)743-848‬אולם כאן היא נזכרת‬ ‫בקשר ‪yo‬‏ סדר ‪paz‬‏ מפני ‪wn‬‏ האחרון היה רגיל בזמן קדום ורק אח"כ פדר מ'ג לקח את‬ ‫מקומו (עיין למעלה‪ ,‬צד ‪ 043‬והלאה)‪.‬‬

‫קטעי‬

‫‪ .‬פח‬

‫מדרשים‬

‫כי‬

‫מכתבי‪-‬יר‬

‫פי‬

‫הגניזה‬

‫המדבר‬

‫אליכם ‏‬

‫שם "ב‬

‫שלא תעמיד את השעה‪ +.‬‏‬ ‫בלשון הקודש‪5.‬‬ ‫‪mo‬‏ "ד)‪ ,‬וכי שתי צוארות‬ ‫בנימן אחיו‬ ‫‪ 5‬ויפל על צוארי‬ ‫היו לו לבניפן]‬ ‫אלא שבכה על שני מקדשים שעתידין להיות בחלקו ועתנידוין‬ ‫(‪wo‬‏ על משכן שילה שעתיד‬ ‫ליחרב‪ .‬ובנימן בכה על צוארו‬ ‫להיות‬ ‫בחלקו שליוסף ועתיד ליחרב‪ %.‬וכשם שלא פייס יוסף את ‪]NOY‬‏‬ ‫אלא מתוך הבכי‪ ,‬כך אין הקב"ה מפייס את ישראל אלא מתוך‬ ‫‪ 0‬הבכי‪ ,‬שנ' בבכי ‪DW‬‏ ובתחנונים אובילם וגו'? (יר' ל"א‪ ,‬ח')‪.‬‬

‫)‪ 5077‬מ"בי‪ :‬בראשית מ"ז‪ ,‬כ"ט ]‬ ‫לוו היא שגה סרה‬ ‫ישרה ל‬ ‫יד" דויד‪.‬ימלך ישראל על ‪sO‬‏ יהפלל כל‬

‫בקןה*רמ‬ ‫וי‬ ‫ברוהי!הק" על‬ ‫חפניד אליך!‬ ‫לעת ‏‪, ‘am tox‬ב"ל ‪').‬ו 'מא 'ר רזעלא תעל ואצומ ןמ ‪,‬םלועה ןיאש הל‬ ‫שעה‬ ‫קושה בעולם כאותה שעה שנפטר בה ‪oy‬‏ העולם‪ .‬גג ור' חנינא אמר‬ ‫‪ 5‬לעת מצוא‪ ,‬זו אשה טובה*י‪ ,‬לפי שאין לך מידה טובה בעולם‬ ‫יותר מן התורה ומשלבה הכתוב את האשה‪ ,‬שנ' מצא אשה‬ ‫‪ 4‬ב"ר‪wo ,‬‏ ‪ ,1611‬למעלה‪.‬‬

‫‪ 5‬שם‪.‬‬ ‫‪ 6‬עיין מגלה ט"ז‪ ,‬ע"ב‪ ,‬וב'ר‪ ,‬פצ'ג‪ ,‬י"ב (הות"א‪ ,0711 ,‬וש'נ)‪ ,‬ומה שנאמר שם (הע' לשו' ‪)7‬‬ ‫שהוספה כאן נובעה ממגילה "‪WO‬‏ ‪ TIN‬אי‪-‬נכון‪ ,‬מפני שאנדה זו של ר' אלעזר בן פדת כמובו‬ ‫ה‬ ‫היתה נודעת גם בא"י‪nom .‬‏ למעלה‪ ,‬הע' ‪ ,2‬וגם להלן הע' ‪ .21‬עיין גם להלן‪yp‘ ,‬‏ ‪px‬‬ ‫‪ 7‬ב'ר‪YO ,‬‏ ‪17‬ג‪ ,1‬וש'נ‪ ,‬ומה שנאמר ‪wo‬‏ (הע' לשו' ‪ ):‬ש‪,‬מקור הוספה זו בתנחומא שם'‬ ‫כמו"כ אי‪-‬נכון‪ ,‬כי בת"ה‪ ,‬וינש ה' בסוף‪ ,‬חסר כל מה שנמצא לפני החתימה כאן ובב"ר‪ .‬סיום‬ ‫דרשני זה' (‪)noitarorep‬‏ היה ‪ry‬‏ נזכר במקורות שנים‪ .‬ובכלל לא היה לאלבעק מושנ‬ ‫ממציאותו של מדרש שלם שהתחיל בטופס ‪,‬מה"ש ברוה"ק ע"י‪ *. . .‬לכל סדר‪-.‬הפסוק מיר'‬ ‫ל"א‪ ,‬ח'‪ ,‬הוא בתוך ההפטרה לסדר דנן (עיין למעלה‪ ,‬צד ‪(133‬‬ ‫‪ 5‬בין סדר מ"א ומ"בי היה סדר ‪."as‬‏ ואת יהודה שלח לפניו (בר' מ"ו‪ ,‬כ"ח) שהיה רגיל‬ ‫בא"י (למעלה‪ ,‬צד ‪ 433‬והלאה)‪ .‬קשה לדעת מדוע חסרה דרשה לסדר זה בקטע שלפננו‪.‬‬ ‫‪ 9‬ע'א סדר זה שהתחיל פה‪ ,‬ולא ב‪,‬ויחי יעקב"‪ ,‬עיין למעלה‪ ,‬צד ‪ 048‬והלאה‪.‬‬ ‫‪ 01‬ע"א קישורה של פתיחתא זו ‪yo‬‏ ההפטרה לסדר דנן עיין למעלה‪ ,‬צר ‪.444‬‬

‫גג כעין זה בת"ב‪ppp ,‬‏ ט"ו‪ ,‬ות"ה "‪ ,‬בשם ר' ישמעאל‪ .‬אוּלם ‪nuon‬‏ פה בשם ר' אלעזר‬ ‫יבן פדת) כנראה הוא יותר נכון מפני שר' חנינא (בר (‪NOR‬‏ נותן פירוש אחר לפסוק זה‪ .‬בברכות‬ ‫ח'‪ ,‬ע"א‪ ,‬באופן אחר‪ :‬ר"נ בר יצחק אמר לעת מצוא‪ ,‬זו מיתה‪ ,‬שנ' למות תוצאות‪ .‬השוה להלן‪,‬‬ ‫עמ' ק"צ‪ ,‬הע' ‪863‬‬

‫‪ 3‬בברכות‪ ,‬שם‪ :‬א"ר חנינא לעת מצא‪ ,‬זו אשח‪ ,‬שנ' מצא אשה מצא טוב‪)DNA ,‬‏ מאמרו‬ ‫מקוצר שם‪ .‬מן ‪,dw‬‏ שאי" וכו" האנדה מבארת היטב מה שנעשה אח"כ לפתנם‪ .‬בא"י‪ ,‬ופתנם‬

‫מדרש‬

‫‪,‬זו היא‬

‫שנאמרה‬

‫ברוח‬

‫‪SN‬‏‬

‫הקודש"‬

‫נלגול‪ ?%.‬אמ' ר' יצחק מיכן שידע אדם יום מיתתו לאיכן [הוא הולך)‪,‬‬ ‫‏‪ on‬למקום צדיקים ‪xo‬‏ למקום רשעים‪ .‬ויאמר אנכי אע שה]‬ ‫כדבר יך (‪MO‬‏ אמ' לו‪ :‬כשם שאתה משביעיני להעלותך ממצ'‪ ,‬כך ‪]xap‬‏‬ ‫משביע את אחי שיעלני‪?%.‬‬ ‫נמ[צא]‬

‫ויאמר‬

‫השבעה‬

‫לי‬

‫‪wo‬‏ ‪sc‬‬

‫ולא‬

‫‪ 52‬יוסף אצלו‪ ,‬למה השביעו‪ ,‬אלא כך אמ' לו יוסף‪. . . . .:‬‬ ‫אני טורח מלכות עליי‪ ,‬השביעיני כדי שלא יפרניעיני פרעה‪ .‬את]‬ ‫מוצא לבסוף‪ ,‬שאלמלא השביעו אביו [היה פרעה מפריעו‪ ,‬שנ' ‪NAP‬‏‬ ‫השביעני לאמר וגו'‪ ,‬ויאמר פרעה עלה וקבור את ‪xaP‬‏ [‪]DW‬‬ ‫השביעך (שם‪ ,‬נ'‪ ,‬ה'‪-‬ו')‪ ,‬וכי מה אכפת ‪ 5703‬לפרעה שהשביעו‪ee .‬‏ ‪eee‬‬

‫אל אכה ‪NOM‬‏ ‪ERRES eP UI EI‬‬

‫מ‬

‫ל‬

‫כל‬

‫(כאן סוף הקטע‪).‬‬

‫‪ 02‬היינו‪ :‬גלנול מחילות‪ .‬ועיין בב"ר‪ ,‬שם‪ ,‬ובכתובות‪ ,‬שם‪XW :‬‏ קרנא דברים בגו‪ ,‬יודע‬ ‫היה ‪?ypa‬‏ אבינו שצדיק גמור היה‪)NO ,‬‏ מתים שבחו"ל חיים‪ ,‬למה הטריח את בניו‪ ,‬שלא ‪pab‬‏‬ ‫‏‪ ays poy‬תוליחמ יפכ( תסרג ש"ליה ‏)‪ory‬‬ ‫‪ 3‬השוה ‪dnoy‬‏ עמ' רל"א‪ ,‬הע' ‪.067‬‬ ‫‪ 0‬הקריאה מסופקת‪ ,‬ואולי נכתב‪ :‬אכפתיה‪.‬‬ ‫‪ 13‬כפי אגדה זו יוסף בעצמו בקש מאביו שישביעו‪ .‬באופן ‪YNA‬‏ ישנו מאמר במה'ג א'‪,‬‬ ‫גנד‪ :‬ויאמר השבעה לי‪ ,‬אמ' לו יוסף‪ :‬את נוהג בי כמנהג העבד היינו‪ :‬כמו שעשה אברהם‬ ‫לעבדו‪ ,‬בר' כ"ד‪ ,‬ב' והלאה)‪sro ,‬‏ צריך שבועה‪ ,‬דיי צוואה‪ .‬‏ אמ' ‪ms‬‏ יעקב ליוסף)‪:‬‬ ‫מתיירא אני שמא יאמר לך פרעה קבור אותו כאן אצל קברות המלכים‪ ,‬אי אתה זז מכאן עד‬ ‫שתשבע ותיישב דעתי‪ ,‬מיד ‪nway‬‏ לו‪ .‬השוה גם האנדה בסוטה ל'"ו‪ ,‬ע"ב‪ ,‬למטה‪ ,‬בקשר ‪yp‬‏‬ ‫הפסוקים בבר" נ'‪ ,‬ה'‪-‬ו'‪.‬‬

‫קטעי‬

‫‪55‬‬

‫מכתבי‪-‬יד‬

‫מדרשים‬

‫הגניזה‬

‫(עמוד ב')‬ ‫(ו' שורות ראשונות מטושטשות לגמרי)‬ ‫‪ 7‬ויקרא לבנו ‪dom‬‏ כר' מ"‪ ,‬כ'ט)‪ ,‬אמ' ר' יצחק בן טבלאיטפ‪. . .‬‬ ‫מפני ומוה‬ ‫ומכול הבנים קרא ליוסף‪xo‘ ,‬‏ יעקב‪NO( :‬‏ אוקרא ‪dno‬‏ אולי אין ספיקה]‬ ‫בוידון להעלותי מתוך מצ'ג?‪ ,‬אקרא ליוסף שוהוא משנזה למלך ‪yw‬‏ ספיקה]‬ ‫‪ 01‬בידו להעלותי‪ ??.‬ור' שמעון בן יוחאיפ? ‪ROJ‬‏ ‪taas ete . . . - -‬‬ ‫]‪4.‬ר‪.‬ז‪.‬אויה שתעלני‪ .‬‏ אם נא מצאתי חן בעיניך וג] שם‪,‬‬ ‫ולמה]‬ ‫[אמ' נא] שלושה פעמים‪ ,‬אמ' ר' ‪ynp‬‏ בן טבלאי לימנדתך‪ ?+‬דרך ארץ‪ ,‬שכן]‬ ‫ואמ'] ר' אבין?? כל המבקש מטו מחבירנון אל יבקש ממנו [יותר משלשה]‬ ‫ם) ‪NO‬‏ נאמר ‪noJ‬‏ [למה]‬ ‫פעמים‪ .‬ועשית עמדי ‪NOJ‬‏ ואמת‬ ‫‪ 5‬נאמר אמת‪)NO ,‬‏ אמת ‪dm‬‏ חסד‪ ,‬כך אמ' לו‪xo :‬‏ אתה עושנה (‪noT‬‏‬ ‫‏‪ ony‬לאחר מיתה‪ ,‬הכל אומ'‪wob :‬‏ מה שעשה עמו בחייו‪ ,‬לא [עשזה‬ ‫אלא באמת‪ ,‬ואם לאו‪ ,‬אומ'‪wob :‬‏ מה שעשה‪anoJ ,‬‏ עשה‪| ?%.‬א ל]‬ ‫ג את קיב ר ני ‪aO‬‏ ‪ A SD .NOK xS‬אלעזרייבן פהת |בביחי כרותה‬

‫לארץ [ישראל]‬ ‫ושכבתי‬

‫‪0‬‬

‫‪yo‬‏‬

‫אבותי‬

‫‪mo‬‏ >(‬

‫שאין ‪nro‬‏ מָתִים אלא עליה‪.‬ז?‬ ‫אמ' לו‪ :‬ניודע]‬ ‫אני שאפילו אתה קובריני במצ'‪ %,‬עים אבותי אני עולה‪ ,‬אלא (שלא יהא לי‬

‫צער]‬ ‫‪ 02‬כאן נמצאים מאמרי אגדה נוספים של ר' יצחק בן טבלאי‪ .‬באכער‪.lap ,‬‏ ‪.gA .6‬‬ ‫‏‪ , Amor.‬ח'‪ ,023-223 ,‬לא היה יכול להזכיר רק ג' מאמרים‪-.‬אולי במקום החסר היה נזכר‬ ‫‏‪ Ow‬האומר‪ ,‬ובכן ר' יצחק מביא רק אגדה של חכם אחר‪ ,‬אולם בשו' ‪ 21‬המאמר ‪TIN‬‏ ממנו אלא‬ ‫שהוא משלב בו דברי ר' ‪rap‬‏ ‪ mom‬הע' ‪.)52‬‬ ‫‪ 1‬במצרים‪.‬‬ ‫‪ 22‬עיין בב"ר‪ ,‬פצ'ו‪ ,‬ה' (הות"א‪ ,5911 ,‬וש'נ)‪.‬‬ ‫‪ 8‬מאמר של רשב"י לפסוק זה אי‪-‬נודע לי ממקור אחר‪.‬‬ ‫‪ 4‬היינו‪ :‬התורה‪.‬‬ ‫‪ 5‬ביומא פ"ז‪ ,‬ע"א‪ ,‬בשם ר' יוסי בר חנינא‪ :‬כל המבקש ‪ow‬‏ מחבירו אל ‪apw‬‏ ממנו ‪yna‬‏‬ ‫מג' פעמים‪ ,‬שנ' אנא שא נא‪ . . .‬ועתה שא נא בר" נ'‪" ,‬ז)‪ .‬כנראה מאמרו של ר' יצחק בן‬ ‫טבלאי כאן ‪TIN‬‏ המקור למה שנמצא במהת א'‪ :807 ,‬ויאמר לו אם נא מצאתי חן בעיניך‪nay ,‬‏‬ ‫‏‪ apy‬אבינו מיוסף בד"א‪ ,‬שכל המבקש דבר מחבירו מפגיץ בו ג' פעמים‪ ,‬לכך נאמר אם נא‬ ‫מצאתי חן בעיניך ‪wO‬‏ נא ידך תחת ירכי ועשית עמדי ‪NOT‬‏ ואמת ‪NO‬‏ נא תקברני‬ ‫במצרים‪.‬‬ ‫‪ 62‬באופן שונה בב"ר‪ ,‬פצ"ו (הות"א‪ ,9321 ,6911 ,‬וש'נ)‪.‬‬ ‫‪ 72‬כעין זה בשם ר' אלעזר (בן פדת) בכתובות ק"א‪ ,‬ע"א‪ :‬מתים שבחו"ל אינם חיים‪,‬‬ ‫שנ' ונתתי צבי בארץ חיים‪ ,‬ארץ שצביוני בה מתיה חיים‪ ,‬שאין צביוני בה אין מתיה חיים‪ .‬והשוה‬ ‫ב'ר‪,‬‬

‫פע"ד‪,‬‬

‫א'‬

‫(הות"א‪,‬‬

‫‪= 82‬במצרים;‬

‫‪,758-858‬‬

‫עים=עם‪.‬‬

‫וש'נ)‪ ,‬ופצ"ו‬

‫(שם‪,‬‬

‫‪,8911‬‬

‫‪.)9821-0421‬‬

‫צנ‬

‫קטע ממדרש לשמות‬

‫מדרשים שלא השניחו כלל על פתיחות ילמדנו כאלו‪ ,‬ובכן מאמרי הלכה חסרים‬ ‫לגמרי‪.‬‬ ‫על זה ראינו נכון להעיר פה באופן כללי‪ ,‬וביתר שלמות כל הענין יבואר‬

‫‏‪: ty ae‬ןלהל‬ ‫[כ"י אדלר ‪ 4003‬בספריה של הסמינריון בניו‪-‬יורק‪ ,‬דף א' של נייר‪ ,‬קרוע ומטושטש‪.‬ן‬

‫נלסדר מ"ח ג')‪wom :‬‏ ד'‪”nL ,‬‏‬ ‫(עמוד א')‬

‫‪5‬‬

‫וכל כך‪ ,‬ללמד לבריות דרך ‪)sop‬‏ ואם (צריך‪ :‬לקבול רשות‬ ‫מבשר ודם‪ ?,‬על אחת כמה שואדם] צריןך לקבל רושות (‪oi‬‏‬ ‫גדול הימנו‪ .‬‏ לפי כך‪ %‬כשאמ' האל'* [לומשוה לך [‪ya‬‏ ‪ DO‬שמ' ד'‪ ,‬י"ט)‬ ‫בשם‪5‬‬ ‫חותן‪ ,‬הלך ‪nob‬‏ רשות ‪oy‬‏ יתרו‪ .‬‏ מג'‪( %,‬ממזה שקראו בעיניין‪,‬‬ ‫וילך משה‪.‬ז ויל ך משה‪ .‬מוה הוא* והוא באחד ומי ישיבנו (אי' כ'ג‪,‬‬ ‫י"ן)‪9 ,‬‬ ‫מהוא והוא באחד ומי‪TTIW[ ,‬‏ ר' פפוס הק'‪9‬ג יושב ודן‬ ‫יחידי לכל באי העולם‪wp ,‬‏ שהוא יחידי בעולמו ‪s1‬‏‬ ‫‪ 1‬וצריך גם להוסיף לפני זה‪ :‬אדם ‪mem‬‏ שו' ‪ (2‬אלא ‪orp‬‏ הליקוי ארוך למדי בשביל‬

‫הוספה זו‪.‬‬ ‫‪ 2‬היינו‪:‬‬

‫מאדם ששוה לו במדרגה‪.‬‬

‫‪- 8‬לפיכך‪.‬‬ ‫‪= 4‬כשאמר האלהים‪.‬‬

‫‪,‬שם חותן" היינו‪ :‬יתרו)‬ ‫‪ 5‬מלה זו מטושטשת בכ"י והקריאה מסופקת‪NO ,‬‏ מובן המשפט ב‬ ‫הוא אי‪-‬ברור‪DNA .‬‏ ישנה איזו טעות (או ליקוי‪ +‬בפגנון‪.‬‬ ‫‪= 6‬מנין‪.‬‬ ‫‪ 7‬פה נגמר החלק הראשון של הפסקא במדרש דנן לסדר מ"ח‪ ,‬ובכן נמצא בסופו הטופס‬ ‫הידוע‪ :‬מנין‪ ,‬ממה שקראו בעיניין (היינו בהתחלת סדר זה)‪ ,‬וילך משה‪ .‬אי אפשר לשער שכאן‬ ‫מסיימת דרשת ילמדנו כמו שהיא בגז"ש א'‪ ,‬צד ‪ ,74-84‬מפני ‪wob‬‏ הענין ע"א שבועת משה ליתרו‬

‫נמצא להלן‪ ,‬עמ' ב'‪ ,‬שו' ‪ 21‬והלאה (עיין למעלה‪ ,‬צד ‪ (273‬ודברי מרמורשטיין (שם‪ ,679 ,‬הע'‬ ‫‏‪bei Goi‬‬

‫‪ (Teilweise verschieden‬ןיא םהל‬

‫םוש‬

‫‪.‬סיסב‬

‫הארנכ‬

‫ראשון זה היה‪ :‬בכל ‪yn‬‏ ‪ ema‬הרע ואח לצרה יולד (מש' "ז‪,‬‬ ‫ות"ה‪ ,‬שמות‪ ,‬ט"ז (עיין למעלה‪ ,‬צד ‪ ,)279 ,173‬אלא שנוסח הדרשה‬ ‫‪ 8‬מקוצר מן‪ :‬זה ‪TIN‬‏ שאמר הכתוב‪ ,‬וכן להלן‪ ,‬עמ' ב'‪ ,‬שו"‬ ‫‪ 9‬בפסוק זה מתחלת הפתיחתא גם בת"ב‪ ,‬שמות י"ד‪ ,‬ת"ה י"ח‪,‬‬ ‫‏‪ oy‬ההפטרה לסדר דנן עיין למעלה‪ ,‬צד ‪1‬ז‪.3‬‬

‫‪= 01‬הקדוש ‪)II‬‏ הוא)‪.‬‬ ‫גג‪PRs ‎‬‬

‫קוספ‬

‫אתחיתפה קלחב‬

‫"ח) כמו בשמ'ר‪ ,‬פ'ר‪ ,‬ב'‪,‬‬ ‫כאן היה שונה‪.‬‬ ‫‪.1‬‬ ‫ושמ"ר‪ ,‬פ"ד‪ ,‬ג'‪ ,‬וע" הקשר‬

‫‪fan‬‬ ‫‪ puy‬ממדרש לשמות (לסדר מ"ח)‪‎.‬‬ ‫‪ puy‬זה כבר פרסם מרמורשטיין במונאטסשריפט‪ JAD ‎,‬ע"ד ‪ (1930),‬צד‪,976-274 ‎‬‬ ‫אולם באופן לקוי כדרכו הידוע‪ .‬מה שהוא‪ YD‘ WO ‎‬א' הוא באמת עמ' ב' בכ"י‪‎,‬‬ ‫ולהיפך ע"ב הוא ע"א‪ .‬הוא מודיע את הקורא שבכ"י ישנן ל"ב‪ wom ‎‬בכל עמוד‪‎,‬‬ ‫ובאמת הן רק ל'‪ ,‬ומוזר הוא שעכ"ז השמיט שתי שורות בסוף ע"ב שלו‪ ,‬היינו שמסיים‪‎‬‬ ‫את הקטע ב‪,‬שנ' " (צד ‪ ,)672‬ועיין להלן‪ yo‘ op ‎,‬א'‪ ,‬שו" ‪ 92-031‬מפני ההעתקה‪‎‬‬ ‫החדשה הניתנת פה לא היה מן הצורך לפרט בהערות את כל השיבושים שבנוסח‪‎‬‬ ‫שלו‪ ,‬והקורא המבין יכול לעמוד עליהם בעצמו ע"י השואה‪‎.‬‬

‫ברור הוא שמדרשנו‪ ,‬אשר ממנו יש לפנינו רק ‪poy‬‏ דנן (וחבל על דאבדין)‪,‬‬ ‫השתמש בתור מקור למפדר מדרש שמ"ר הרגיל; אפשר להכיר את השיויים‬ ‫שנעשו בזה האחרון‪ ,‬היינו בפ"ד‪ ,‬הנוסחאות "פה הם ‪YNA‬‏ נכונים‪ ,‬ובפרט נזכרים‬ ‫כאן בשלמות ‪wom‬‏ בעלי אגדה שרובם חסרים בפסקא זו בשמ"ר‪.‬‬

‫בקטע כבר‬

‫נגלית השטה להכניס את החלק הראשון של דרשת ילמדנו‪ ,‬היינו זה שמתחיל במאמר‬ ‫הלכה ‪dna‬‏ ובטופס‪, :‬ילמדנו רבינו‪. . .‬כך שנו רבותינו'‪ ,‬בתוך הפסקא לאיזה‬ ‫סדר (השוה הע' ‪ .)22‬על שטה זו אפשר לעמוד כמה פעמים בשמ"ר (עיין למעלה‪,‬‬

‫צד ‪ ,983‬הע' ‪ ,914‬וצד ‪ ,)745 ,924 ,804‬וכפי הנראה כבר קנתה את מקומה במדרשנו‬ ‫שהוא יותר מקורי‪ ,‬וממנו הוכנסה גם לשמ'ר‪.‬‬ ‫עובדא זו מענינת מפני שנותנת לנו איזה מושג מהשתלשלותה של תכנית הדרשות‬

‫וסדור המדרשים‪.‬‬

‫המנהג העתיק היה להתחיל את הדרשה בפתיחתא בקשר עם‬

‫פסוק מכתובים לרוב‪ ,‬ובעלי ‪xm‬‏ ‪ taw eno‬פתיחות ‪wam‬‏ לאיזה סדר‪ ,‬ואלו‬

‫הוכנסו לתוך המדרשים‪.‬‬

‫במשך ‪moy‬‏ הונהג דבר חדש‪ ,‬הייו לפתוח גם באיזה‬

‫מאמר הלכה לרוב ולשלבו עם אגדות באופן כזה עד שנתחבר עם תחלת הסדר‪.‬‬

‫הצד השוה שבין הפתיחתא הרגילה ופתיחת ילמדנו היה הקשר עם ההפטרה לסדר‬ ‫זה אשר ‪TNA‬‏ הבסיס בשביל בנין האנדות השונות‪ ,‬כמו שהוכחנו למעלה בגוף‬ ‫הספר אצל כל פרט ופרט‪ .‬קשה להחליט מתי נתחדשה הפתיחה ההלכתית‪ ,‬אולם‬ ‫בודאי בתקופת האמוראים‪ .‬והנה בסדור המדרשים אפשר להכיר ג' שטות‪ .‬אחת‬ ‫‏‪ ann‬להציג הפתיחה ההלכתית בראש הפסקא לאיזה סדר‪ ,‬ואח"כ להזכיר‬ ‫הפתיחות הרגילות; וזו היתה תכנית מדרש ילמדנו‪ ,‬וכן גם בת"ב ובת"ה (אבל לא‬ ‫בשלמות לכל הסדרים)‪ ,‬ובחלק ‪nwo‬‏ של במ"ר‪ ,‬ובד"ר‪ .‬השניה ‪ama‬‏ להתחיל‬ ‫בפתיחות הרגילות ורק באמצע הפסקא להכניס גם המאמר בקשר עם ההלכה‬ ‫הנדרשת בילמדנו רבינו; זו אפשר לראות במדרש דנן ובשמ"ר‪ .‬באחרונה ישנם‬ ‫צב‬

‫צה‬

‫קטע ממדרש לשמות‬

‫לו מה תעשה‪ ,‬דייך‪ .‬א' ר' יהושע ביר' נחמיה כשיבקש ‪S'81‬‏‬ ‫לא ‏‪( In‬דב' ו'‪ ,‬ט"ז)‪ ,‬וכשיבקש הוא ניסה‪ ,‬והאלהים נסה את אברהם (בר'‬ ‫כב‬

‫הוי באשר דבר מלך שלטון‪ :‬ד א רבנן אמ' כשיבקש א'‬ ‫לא תקום ולא תטור‪ .‬עי" י"ט‪ ,‬י"ח)‪ ,‬וכשיבקש א' למשה ‪)po‬‏ נקמות וג' (במ'‬ ‫‏‪ae‬‬ ‫ולא א' לו משה‪ :‬לא אמרת לא תקום‪ :‬וכן את מוצא ‪WNIO1‬‏‬ ‫בריה יכולה לעכב‪ .‬כמה ‪yy‬‏ משה שלא לילך בשליחותו‬ ‫‪10‬‬

‫‪15‬‬

‫משה" הלש ב א"ר" יהודה‬ ‫‏‪[ pew‬הלך שלא ‪ane‬‏ ‪2‬‬ ‫ביר' שלום אנוס וכפוף הלך משה למצרים‪ :‬ד' א" וילך‬ ‫מ ש ה‪ .‬מהוא וילך וישב‪ ,‬שהלך למצרים ואחר כך חזר‬ ‫למדין‪ ?9:‬ד' א' וילך משה‪ ,‬אצל ‪nop‬‏ להתיר נדרו‪ ,‬ו ששנן‪22‬‬ ‫המודר הנייה מחבירו בפניו לא יתירנו שלא בפניו‪ ,‬למה‪,‬‬ ‫שלא יחשדנו על שבועת שוא‪ ?%.‬לפי כך‪ ?+‬חזר משה להתיר‬ ‫נדרו‪ 10/52 .‬שנדר משה ליתרו‪ ,‬אלא בשעה [שובא משה‬ ‫אצל יתרו א' לו‪ :‬תן לי ציפרה ביתך‪ ?%‬לאשה‪ ,‬שהיה משה‬ ‫רואה מעשיה נאים‪ .‬א' לו יתרו‪ :‬מה את מבקש לעשות‬

‫כשם שעשה ניועקב זקינך‪ ,‬שהלך אצל לבן ‪ma‬‏ דעתו‬ ‫ווברח] לו חוץ מדעותו‪ ,‬שנ'ן ויגנב יעקב את לב לבן‪ ?%:‬כי בורח‬ ‫‪20‬‬

‫הוא‪( .‬בר' ל"א‪ ,‬כ')‪ ,‬מבקש את שאותון לך לצפווזרה‪ ,‬הישבע לי שאין ‪)snI‬‏‬

‫יונצאן לך חוץ מדעותי)‪ ,‬אחר כך אני אתן [אותזה לך‪ .‬מיד‬ ‫נישבע‪ ,‬ויואל משה ‪?wan‬‏ (שמ' ב'‪ ,‬כ"א)‪ :‬אחר כך ויתן לו את צפורה‬ ‫‏‪( oma‬שם)‪ ,‬משונישבע לוו‪ ,‬נותונה לו‪ .‬ר' יודה ור' נחמיה‪ ,‬מהוא‬ ‫‪ 81‬באמר‪.‬‬ ‫‪91‬‬

‫בקה'ר ‪yD‬‏ האומר הוא ר' בון‪ ,‬ועיין ב"ר‪ ,‬פנ'ה‪ ,‬ג' (הות"א‪ ,685-785 ,‬וש'נ)‪.‬‬

‫=שאין‪.‬‬

‫‪ 02‬בשמ"ר‪ ,‬פ"ד‪ ,‬ד'‪ ,‬ביתר ‪.‬אריכות‪ :‬ד'א וילך משה‪ ,‬לא היה ‪yS‬‏ אלא וישב משה‪ ,‬אלא‬ ‫אמרו רבותינו בתחלה הלך אצל פרעה בשליחותו‪ ,‬ואח"כ וישב אל יתר חותנו‪ ,‬שכך א"ל הקב"ה‬ ‫וכו'‪ .‬וע'א פסקא זו בשמ"ר עיין ביחוד להלן‪ ,‬עמ' ר"ז‪ ,‬הע' ‪735‬‬ ‫גג זה מתאים למה שנאמר בשמ'"ר‪ ,‬שם‪ :‬בנו של ר' חייא הגדול אמר לא הלך אצל פרעה‬ ‫עד שהתיר לו יתרו את נדרו‪.‬‬ ‫‪2‬‬

‫כאן נשלבת‬

‫דרשת‬

‫ילמדנו‬

‫כמו‬

‫שהיא‬

‫בגז"ש‬

‫א'‪,74-84 ,‬‬

‫אלא‬

‫שישנם‬

‫שינויים‪.‬‬

‫‪)YX‬‏‬

‫שטה‬

‫זו‪ ,‬שאנו מוצאים ‪DDT‬‏ פעמים בשמ'ר‪ ,‬להכניס את ההלכה באמצע הפסקא לסדר‪ ,‬נגד המנהג‬ ‫במדרש ילמדנו (ומשם בת"ב ות"ה) להציגה בראש‪ ,‬עיין למעלה‪ ,‬צד ‪2‬ז‪ ,4‬ובהקדמה (עט' צ"ב)‪.‬‬ ‫‪3‬‏ ‪ pry‬למעלה‪ ,‬צד ‪0‬ז‪ ,8‬הע' ‪.7998‬‬

‫‪= 4‬לפיכך‪.‬‬ ‫‪= 5‬ומנין‪.‬‬ ‫‪6‬‬

‫=בתך‪.‬‬

‫‪ a62‬השוה‬

‫הע'‪.16% ‎‬‬

‫קטעי‬

‫קר‬

‫מדרשים‬

‫‪DINA‬‏ ‪PV‬‬

‫הגניזה‬

‫מי שימחה בידו‪ ,‬והוא באחד ‪ 1910.21‬אמ' לו ר' עקיבה‬ ‫דייך פפוס‪ ,‬הלא כבר נא' ‪ann‬‏ עירין פתגמא וג' (דנ' ד'‪ ,‬י"ד)‪,‬‬ ‫‪ 0‬כל מה שהוא נותן ונושא בדין‪yo ,‬‏ מלאכי שרת‪ ,‬שנ'‬ ‫בגזרת עירין‪ :‬א' ר' יהודה ביר' שלום כל ‪ppo‬‏ שנ' ‪oY‬‏‬ ‫הונא] ובית דינו‪ 33 ,‬שאין הקב"ה דן עד שהוא מקשיב בית‬ ‫דין שלמעלן‪ ,‬ומהוא והוא באחד‪ ,‬שמשבית דין גומרין‬ ‫את הודיזן הק' חותם‪ ,‬ומשהוא חותם ‪SP‬‏ ישניזבנו‪,‬‬ ‫‏‪' INNA NIM 5‬מו ‪':‬שי 'ר יביב םשנב ]'ר ןבואר אוהמ ומתח‬ ‫שלק'‪ ,‬‏‪ now‬שנ' אבל אניד לך את הרשום בכתב אמת (דנ' "‪ ,‬כ"א)‪41:‬‬ ‫וכן הוא או' ו"י אים א[מזת (יר' י"‪ :)" ,‬הוי והוא באחד ומי ישי"‪:‬‬ ‫ד"א והוא בא'‪ ,‬ר' פינחס הכהן בן חמה*‪ :‬על שהוא ‪?NIP‬‏‬ ‫בעולמנוז ראה ‪erp‬‏ אדם יכול לעכב על דבריו‪ ,‬אלא דברו‬

‫‪0‬‏ ‪ ‘pow‬נעומד])‪ ,‬שנ' לעולם י'י דברך נצב ‘‪MA‬‏ קי"ט‪ ,‬פ"ט)‪NNIF :‬‏ מוצא ‪DPN‬‏‬ ‫שעיכב יונה שלא לילך בשליחותו כשאמור ‪dn‬‏ ‪ po‬לך‬ ‫אל נינוה (יונה א'‪ ,‬ב')‪ ,‬עמד יונה ובנרח‪wW ,‬‏ ‪ "IPO‬יוה (לברח] תרשישה (שם‪ ,‬ג')‪:‬‬ ‫מאחר שבלעו הדג והקיאו וראה [שאין יכול] אדם‪...D02 .‬‏‬ ‫לא זז עד שהלך בשליחותו‪ ,‬שנ' ויקם יונה וינלך אל]‬ ‫‪ 5‬נינוה בדבר יי (שם‪ ,‬ג'‪ ,‬ג')‪ ,‬שאין מי שיעכב על דבריו‪ :‬וכן את‬ ‫מוצא כמה עיכב ירמיה‪ ,‬שנ' ויאמר אהה "י אי'ם הנה[‪61:]:‬‬ ‫כי נער אנכי (יר' א'‪ ,‬ו')‪ :‬כי על כל אשר אשלחך תלך (שם‪ ,‬ז')‪ :‬וכן משה‬ ‫כמה עיכב ויגע שלא לילך למצרים בשליחותו ‘‪wop‬‏‬

‫שנ' שלח נא ‪ap‬‏ תשלח (שמ' ד'‪" ,‬ג)‪ ,‬ולא זז עד שהלך‪ ,‬‏ וילך משה‬ ‫וישב ואל יהה‪:‬‬ ‫‪03‬‬ ‫(עמוד ב')‬

‫"זה ‪niN‬‏ באשרידבר מלך שלטון זו ‪)paeH‬‏ ד')‪:‬‬

‫ד" א"= גיל ך* ‪DHC‬‏‬ ‫בכל מקום‬ ‫שדברו שלק' הולך‪ ,‬הוא מחייב שילוטו‪ .‬‏ למה‪erp ,‬‏ מי שיאמר‬ ‫‪ 2‬אולי היו נקודות למעלה‪ ,‬היינו=ומי ישיבנו‪.‬‬

‫‪ 8‬ר' יהודה בירבי שלום משתמש פה במאמר ידוע זה (עיין ב'ר‪ ,‬פנ"א‪ ,‬ב'‪ ,‬הות"א‪,885 ,‬‬ ‫וש'נ) ומשלבו ‪yo‬‏ פירושו של הפסוק‪ :‬והוא באחד וו'‪.‬‬ ‫‪ 4‬עיין ב'ר‪ ,‬פפ"א‪ ,‬ב' (הות'א‪ ,079-179 ,‬ושינ)‪.‬‬ ‫‪= 5‬חמא‪ .‬במקורות המקבילים (הע' ‪ 96‬חסר ‪ew‬‏ של ‪ayb‬‏ אנדה זו‪ ,‬וע"פ הנוסח היפה‬ ‫כאן אנו מבינים ‪RP‬‏ נשתבש בשמ"ר שמו של ר' פפוס בשמו של ר' פנחס מפני שזה האחרון נזכר‬ ‫גם כן בפתיחתא זו‪.‬‬ ‫‪ 6‬הכ"י מטושטש‪ ,‬ואולי צ"ל‪[ :‬שאין יכול] אדם [להיות] פנרבן]‪.‬‬ ‫‪ 861‬סימן זה מורה שנתקצר הפסוק‪.‬‬ ‫‪ 71‬פתיחתא זו חסרה בת'ב‪ ,‬ת'ה‪ ,‬ושמ"ר‪ ,‬וע"א קישורה ‪yo‬‏ ההפטרה לסדר דנן ‪yp‬‏ למעלה‪,‬‬ ‫צד ‪ .373‬פסוק זה השתמש גם בתור פתיחתא בדרשה לסדר י"ט (שם‪ ,‬צד ‪.)771‬‬

‫"‬

‫‪Anle‬‬

‫דרשה שלמה ממדרש ילמדנו (לסדר נ')‪.‬‬ ‫קטע זה חשוב ביותר מפני שישנה בו‪ ,‬לפי דעתי‪,‬‬ ‫כמו שהיה נמצא במדרש ילמדנו ‪nops‬‏ ההשואה ‪yo‬‏‬ ‫בשמ"ר‪ ,‬מורה את אופן העיבוד והקיצור של הדרשה ‪no‬‏‬ ‫אלה‪ .‬החלק הראשון של הדרשה‪ ,‬המתחיל בילמדנו‬

‫דרשה שלמה לסדר אחד‬ ‫הפסקאות בת"ה ות"ב‪ ,‬וגם‬ ‫מה שנוסף עליה במדרשים‬ ‫רבינו‪ ,‬חסר בת"ב‪ ,‬אולם‬

‫נמצא בת"ה שלא במקום הראוי‪ ,‬ובשמ"ר נשלב באמצע הפסקא‬

‫‪meM‬‏ הע' ‪4‬‬

‫בלתי ‪dap‬‏ שהנוסח פה הוא היותר נכון‪ ,‬וכמה יפה הוא סדר הדברים בו‪ ,‬שאפשר‬ ‫להציגו גם בתור דוגמא איך השקיפו בא"י בתקופת האמוראים על מלכות רומי‬ ‫השולטת ועל דרכי המשפט בבתי דיניה‪. .‬השומעים בבית הכנסת הבינו היטב את‬ ‫הרמזים‪ ,‬ובודאי התענגו מתיאור יפה זה של הדרשן‪ .‬אחרי החלק הראשון באים ב'‬ ‫מאמרים בתור פתיחתות‪)NNI ,‬‏ מהם נמצא גם במדרשים הנ"ל‪ .‬אולם לאידך גיסא‬ ‫ישנה באלה האחרונים פתיחתא אחרת שלא יכולתי לקשרה ‪ya‬‏ ההפטרה לפדר‬ ‫דנן כדרך כל הפתיחתות (עיין למעלה‪ ,‬צד ‪ .(293‬פתיחתא נוספת נמצאת ‪yT‬‏‬ ‫בשמ"ר (שם)‪ .‬אחרי הפתיחות ישנו בקטע דנן תיאור דרמתי ע"א המשא ומתן הארוך‬ ‫בין השם ובין משה עד שנתרצה האחרון לקבל את שליחותו‪ .‬תיאור זה מוסב על‬ ‫הפסוקים ‘‪AWO‬‏ ד'‪ ,‬י' וגו'‪ ,‬והוכנס ‪DNI‬‏ מפני שבפסוק י"ז נאמר‪ :‬ואת המטה הזה‬ ‫תקח בידך וגו'‪ ,‬מטה זה שנזכר גם בהתחלת סדר דנן‪ ,‬היינו‪ :‬קח את מטך גו'‬ ‫(שמ' ז'‪ ,‬ט'‪ ,‬השוה הע' *‪| .)88‬לבפוף ניתנת החתימה הדרשנית (‪)noitarorep‬‏‬ ‫אשר היא שונה מזו שבת"ב ות"ה (למעלה‪ ,‬שם)‪.‬‬ ‫בקטע נמצאות מלים מיונית המופיעות בפעם הראשונה בספרות התלמודית‪-‬‬ ‫מדרשית‬

‫רישורס‪6006-‬ת‬

‫(הע" ‪no ,)35 ,05 84‬‏ המלה‪:‬‬

‫(הע' ‪.)64 ,44‬‬

‫‪yT‬‏‬

‫מופיע פועל חדש‪ :‬פסקל‪ ,‬במובן לרדות‪ ,‬להכות (הע' ‪.)63‬‬ ‫דרשה שלמה ומקורית ממדרש ילמדנו‪ ,‬כזו שלפנינו‪ ,‬היא תשובה ברורה מצד‬ ‫‏‪ ans‬על הדעה ש‪,‬ילמדנו הקדמון" הכיל רק דרשות של ‪nop‬‏ אחד‪ ,‬היינו זה שמתחיל‬ ‫בהלכה‪ ,‬ולא ‪yna‬‏ ‪ yy‬למעלה‪yo‘ ,‬‏ ע"ד); ומצד שני מורה ‪RP‬‏ אי"מבוססת‬ ‫היא ההכחשה שהיה בנמצא כלל ‪pay‬‏ כזה' הנקרא ‪,‬מדרש ילמדנו" (אפטוביצר‪,‬‬ ‫מונאטפשריפט‪DIF ,‬‏ עו ‪ ,]8991‬צד ‪ 855‬והלאה)‪rp .‬‏ פה המקום לדון על‬ ‫הפרובלימה בשלמות‪ ,‬ומקומה היא בכרך ג' להלן‪.‬‬ ‫צז‬

‫צו‬

‫‪5‬‬

‫קטעי‬

‫מדרשים‬

‫מכתביייד‬

‫הגניזה‬

‫[ויואול‪ ,‬ר' נחמיה א' התחלה‪ ?*,‬שנ' ועתה הואל וברך את בית‬ ‫ועבודוך) ש"ב‪ ,‬ז'‪ ,‬כ"ט)‪ ,‬ר' יהודה א' אנין ויואל אלא שבועה‪ ,‬שנ' ויואל שאול‬ ‫את העם ש'א י"ד‪ ,‬כ"ד)‪ :‬לא [עזשה אלא כיון שניגלה עליו הכת'‪ ?%‬וא'‬

‫לו שילך בשליחותו למצרים לגאול את ישראל‪ ,‬א' לו‪:‬‬ ‫רבונו שלעולם‪rp ,‬‏ את‪ ?9‬שנישבעתי ליתרו שאיני הולך‬

‫לי חוץ מדעתו‪ ,‬צריך אני לילך ולהתיר את נדרי‪ ,‬אלך‬ ‫‪ 03‬ואטול את רשותו‪ 9%.‬הלך משה‪ .‬ר' יהודה ביר' שלום בשם!?‬ ‫(כאן סוף הקטע‪).‬‬

‫‪ 72‬בשמ"ר‪ ,‬פ"א‪ ,‬ל'ג‪ ,‬הנוסח הוא‪ :‬ר"י אומר שנשבע לו‪ ,‬ואין ויואל אלא שבועה‪ . . .‬ור‬ ‫נחמיה אומר קבל עליו ללון עמו‪ ,‬ואין ויואל אלא ‪dop‬‏ לינה‪ ,‬שנ' הואל נא ולין שו' י"ט‪ ,‬ו')‪,‬‬ ‫ורבותינו ז"ל אמרו ‪paS‬‏ עליו לרעות צאנו‪ ,‬ואין ויואל אלא ‪dwp‬‏ התחלה‪ ,‬כיון שנשא ‪ani‬‏ התחיל‬

‫‏‪ Sarpy‬עליו לרעות את צאנו‪ .‬חסר ‪vo‬‏ הפסוק בתור סמוכים לפירוש ‪,‬ויואל" בלשון התחלה‪.‬‬ ‫אולם בספרי‪ ,‬דברים ד' (הו' מא"ש‪ ,‬פ"ו‪ ,‬ע"א)‪ ,‬אנו קוראים‪[ :‬ר' יהודה אומר] ‪RP‬‏ הואלה אלא‬ ‫התחלה‪ ,‬שנ' הואל נא ולין וייטב לבך‪ ,‬ואומר [ו]עתה הואל וברך את בית עבדך וגו' (רמא"ש‬ ‫שמקרא‬ ‫מצטט דה"י א' ‪yr‬‏ [וצ"ל‪ :‬‏ "ז‪ ,‬כ"זן ומעיר ב‬

‫‪dnis‬‏ ועתה הואלת לברך"‪ ,‬אולם הציון‬

‫הנכון ‪AIN‬‏ ש"ב ז'‪ ,‬כ"ט‪ ,‬השוה ‪YNA‬‏ הוצ' פינקלשטיין‪ ,‬צד ‪MIDD .)21‬‏ אומרים אין הואלה אלא‬ ‫שבועה וכו'‪ .‬פה נזכרו רק ר"י ור'נ‪ ,‬ומה שהוא בספרי בשם ר"י הוא כאן בשם ר‪ ,‬ומה שהוא‬ ‫‏‪ Ow‬בשם חכמים ‪TIN‬‏ כאן בשם ר"י‪ .‬בכל האופנים שבועתו של משה היתה שלא לעזוב את יתרו‬

‫שלא ברשותו‪ .‬באופן שונה האגדה היא במכילתא (יתרו פ"א‪ ,‬הוה"ר‪ ,191 ,‬וש'נ) שמשה נשבע‬ ‫ליתרו שבנו הראשון ‪,mam‬‏ לעבודה זרה"‪.‬‬ ‫‪= 8‬הכתוב‪ ,‬אולם צ"ל‪ :‬הק'=הקדוש (ברוך הוא)‪.‬‬ ‫‪ 02‬צריך להוסיף‪ :‬יודע‪.‬‬ ‫‪0‬‏ ‪ OND‬א'‪ ,‬צד ‪ ,84‬שו' ‪ 51‬והלאה‪ ,‬נוסף כאן מאמר שלם‪ :‬אמר לו הא' אני מתיר לך את‬ ‫‏‪Det‬‬ ‫‪ 1‬אולי הזכיר כאן ר' יהודה בירבי שלום את האנדה של ר' יהושע בן לוי (כמו שנמצאת‬ ‫לנכון במדרש על התורה‪?noy ,‬‏ ‘‪ yp‬ר")‪.‬‬

‫דרשה שלמה ממדרש ילמדנו‬

‫צט‬

‫אף המלכות מעוקמת בדרכיה‪ ,‬אומרת*י לאדם‪ :‬מה את‪NTO ,‬‏ טוב או ‪NID‬‏‬ ‫רע‪ ,‬והוא אומ' לו‪ :+:‬טוב אני‪ ,‬והן אומרין לו‪ :‬כמה בני אדם הרנת‪ ,‬ואן"‪51:‬‬ ‫לא‬ ‫הרגתי‪ ,‬והוא או' לו‪ :‬ומי היה עמך‪ ,‬ובמה הרגת אותו‪ ,‬בחרב או במקל או באבן‪,‬‬ ‫‪r‬‏‪ pEDe‬והורגו‪ ,‬שהוא מתעקם עליו והורגו‪,‬‬ ‫אינו זז עד שהוא נותן לו ‪sw‬‬ ‫‪ 02‬כשם שהנחש מתעקם עליו‪ ,‬כך המלכות מתעקמת בדרכיה‪.‬ז‪ :‬לפיכך כשבקש‬ ‫האי'ם‪ :%‬לשלח למשה אצל פר'‪ 91,‬אמ' לו האי"ם‪ :‬משה‪ ,‬יודע אני שכשן‪02‬‬ ‫הנחש הזה‬ ‫מעוקם‪ ,‬אף פר' מעוקם‪ ,‬אלא הרי את הולך אצלו‪ ,‬אם ביקש להתעקם‬ ‫כנגדך‪ ,‬אמור לאהרן שיתלה מקלו עלניו)‪ 02> ,‬שמכים את הנחש‪[ | .‬מנין‪,‬‬ ‫הפר ונר הת‬ ‫אל כס‬ ‫"תובש לכל הברה‬ ‫מכר‪ %‬טכ‬ ‫שאמר [הכת' מגיד מראשית]‬ ‫‪ 52‬אחרית וגו' (יש' מ"ו‪ 29,)" ,‬האי'ם מגיד מראש מה שעתניד להיות בסוף ומה‬ ‫שבני אדם]‬ ‫יעשו‪ .‬תדע לך שכן‪ ,‬א' ר' מיאשה‪ ?%‬בנמשה כת' הנך שוכב עם אבותיך וגו'‬ ‫‏‪ ‘aD‬ל"א‪ ,‬ט"ז)‪ ,‬אמ' לוז‬ ‫מה ישר' עתידין לעשות אחר מיתתנו שליהושע אחר כמה (‪wO‬‏‬ ‫דף א'‪ ,‬ע"ב שם ז'‪ ,‬ע"ב)‬

‫מאותה השעה הודיעהו [שעתידין ישר' לעזמוד ולעבוד עבודה מרה‪ .‬הוי]‬ ‫‏‪ Tw‬מראשית \וגו'‪DAN .‬‏ (‪ )D5‬חפצי אעשה (יש'‪ ,‬שם)‪ ,‬א' ר' פינחס הכהן‬ ‫ביר'‪pip (>>) ?+‬‏‬ ‫ש‪.‬הוא שומע הפפנוק הזה סובור שמה פלוניקיא‪ :%‬יש למעלן שהוא [או" וכל]‬

‫חפצי אעשה‪ ,‬מתנוך>? שחפצו] שלאי"ם להצדיק את בריותניון ולא להרשיען‪,‬‬ ‫אניון‬ ‫‪ 3‬היינו ע"י הקטיגור ועוזריו‪.‬‬ ‫‪= 5‬ואומר (היינו הנאשם)‪.‬‬

‫‪ 4‬לקטיגור‪.‬‬

‫‪ ,90.00000 6‬גמר דין לחובה‪.‬‬ ‫זג ציור יפה של תעלולי הקטיגור בבית דין רומאי כדי שיוטל על הנאשם דין מות‪.‬‬ ‫‪= 81‬האלהים‪.‬‬ ‫‪= 0‬שכשם‪.‬‬ ‫פג =פרעה‪.‬‬ ‫‪= 12‬שקרינו בענין (והשוה שם‪ ,‬הע' ‪.)%224‬‬ ‫‪ 22‬ע"א פסוק זה וקישורו ‪YO‬‏ ההפטרה לסדר זה עיין למעלה‪ ,‬צד ‪ .103‬פתיחתא זו נמצאת‬ ‫בשינויים בת"ה‪ ,‬וארא י"א ועיין סוף ד')‪ ,‬ת"ב ‪NO‬‏ ושמ"ר‪ ,‬פ"ט‪ ,‬א'‪.‬‬ ‫‪= 4‬בירבי [חמא]‪.‬‬ ‫‪ 3‬שמו חסר בכל המקורות המקבילים‪.‬‬ ‫‪ 5‬המעתיק ‪dna‬‏ מתחלה‪ :‬פלרניקא‪ ,‬ואח"כ הציע למעלה יו"ד וגם תקן הרי"ש כעין ויו‬ ‫והציג למעלה נקוד בבלי של חולם‪ ,‬ובכן‪ :‬פילוניקיא‪ ,‬‏ ‪60‬א‪6/‬עס\וש‪ ,‬אהבת מצה וריב‪ .‬שמה=‬ ‫שמא‪.‬‬ ‫‪ 62‬יותר נכון‪[ :‬אלא] מתוך‪.‬‬

‫קטעי‬

‫צח‬

‫מהרשים‬

‫"מכתבכיר‬

‫הגניזה‬

‫ז' דפים של גויל‪ ,‬קרועים מלמעלה ומלמטה‪ ,‬ב‪C 1‬‏ ‪ .S-.T, xoB‬סימן ‪64‬‬ ‫הדפים הם מעורבבים; ומה שהוא ‪WO‬‏ דף א'‪-‬ה' מכיל חלק ממדרש המכונה ‪,‬פרקא‬ ‫‏‪ watt‬הקדוש'‪ ,‬ובדף ו'‪-‬ז' נמצאת דרשה שלמה ממדרש ילמדנו‪ ,‬אלא שרף ז'‬ ‫מקומו לפני דף ו'‪].‬‬ ‫(שם‬

‫דף א'‪ ,‬ע"א‬

‫ז'‪ ,‬ע"א)‬

‫נלסדר ‪pmi‬‏ ‪ wom‬ז'‪ ,‬ח'‪-‬ט'‪.‬ז‬ ‫‏‪ eyo‬אליכםי‬

‫פרעה‬

‫"נגו‪]/‬‬

‫ילמודנו רבזנו‪ :‬אדם מישר'‪ :‬שהיה [עומד ומתפלל‪nag ,‬‏ הנחש וניכרך על‬

‫עקיבו‪ ,‬מהו שיפסוּק‪ %.‬כך שנו‪ :‬אפינלוז מולך שוזאל בשלומו ‪)xs‬‏‬ ‫ישיבנו‪ ,‬אפילו נחש כרוך על עקיבו לא [יפסיק]‪ +.‬מעשה ברבי‬

‫‪5‬‬

‫חנינה בן דוסא שהיה עומד ומתפלל‪ ,‬ובוא ערוד]‪ 5‬ונשכו‪ ,‬וברחו‬ ‫התלמידין‪ >,‬אחר שעה באו ומצאו את הנערוד מות‪ ,‬על פי חורו‬

‫מושלך‪ .‬אמרו‪ :‬אילו אדם שנשכוז הורנגו‪ ,‬ווי לעזרוד שננשוך את ר'‬ ‫חנינה בן דוסה‪ .‬הוי אפילו מלך שואל בשלומו ונו'‪ .‬ומה (רזאו לנהוקיש‬ ‫כריכת הננחןש למלכות‪ ,‬אלא שנימשלה מלכות הרשעה ‪amw‬‏‬

‫א' ר'‬

‫‪ 01‬יהושע בי"* ‪mre‬‏ ראה מה כת'‪ ,‬קולה כנחש ילך (יר' מ'"ו‪ ,‬כ"ב)‪ ,‬למה‬ ‫שנימשלה‪91‬‬ ‫בנחש‪ ,‬אלא מה הנחש מלחש והורג‪ ,‬דכת' ‪xo‬‏ ישך הנחש בלא לחש (קה' י"‪" ,‬א)‪,‬‬ ‫כך המלכות מלחשת על אדן‪ ::‬והורגתו‪ ,‬והרי הוא ניתן בבית האסורים‪,‬‬ ‫הרי נותנין עליו קטאדיקי‪.‬יי לכך קולה כנחש ילך‪ .‬וכי יש קול לנחש‪,‬‬ ‫אלא מה הנחש מלחש בפיו והורג‪ ,‬אף המלכות מלחשת בפיה והורגת‪ .‬‏ לכך‬ ‫‪ 5‬נמשלה בנחש‪ .‬ד"א למה נימשלה בנחש‪ ,‬אלא מה הנחש מעוקם‪ ,‬כך‬ ‫‪= 1‬מישראל‪.‬‬

‫במבטא זה ‪,‬אדם מישראל" מתחילות גם השאלות מהלכה בד'ר‪.‬‬

‫‪ 2‬המעתיק נקד ‪xm‬‏ וי"ו לסימן מחיקה והציג יו"ד למעלה‪ ,‬הינו‪epop :‬‏ ‪ )sn‬תפלתו)‪.‬‬ ‫לולה‬ ‫‪ 4‬משנה ברכות ה'‪ ,‬א'‪)yx .‬‏ הקשר של הלכה זו ‪yo‬‏ ההפטרה לסדר דנן עיין למעלה‪,‬‬ ‫צד ‪ 003‬בת"ב‪ ,‬וארא י"א‪ ,‬החלק הראשון של דרשת ילמדנו ‪noT‬‏ לנמרי‪ ,‬בת"ה ‪TIN‬‏ נמצא שלא‬ ‫במקום הראוי (ארא ד')‪ ,‬ובשמ"ר‪ ,‬פ"ט‪ ,‬ג'‪ ,‬הוא נשלב בתוך הפסקא לסדר זה (עיין למעלה‪,‬‬ ‫שם‪ ,‬הע' ‪ .)914‬מובן מאליו שהנוסח המקורי נמצא כאן‪.‬‬ ‫‪ 5‬עיין שם‪ ,‬הע' ‪024‬‬ ‫‪= 6‬התלמידים‪.‬‬

‫ל ‪r'o‬‏‬

‫ערוה;‬

‫‪= 8‬בירבי‪.‬‬ ‫‪ 9‬עיין שם‪ ,‬הע' ‪.124‬‬ ‫‪ 01‬צ'ל‪ :‬נימשלה ‪mw‬‏ מצרים בפסוק זה)‪ ,‬אולם ‪,‬במלכות" בשו' ‪ 21‬והלאה היא מלכות‬ ‫רומי שאליה מכוון הדרשן (ועיין למעלה‪ ,‬שם‪ ,‬הע' ‪.)224‬‬ ‫‪= 11‬אדם‪.‬‬ ‫‪21‬‬

‫‪0‬‬

‫ד‪0‬א‪ ,‬עונש הדין‪.‬‬

‫דרשה שלמה ממדרש ילמדנו‬

‫קא‬

‫דכת' בדברים לא יוסר ‪yaT‬‏ (מש' כ"ט‪ ,‬י"ט)‪ ,‬לית אנא דמילין‪ 53,‬בעיתה ניזיל‬ ‫ונפסקליה‪%%‬‬ ‫‪ 02‬שווה‪ .‬אמ' לו האי'ם‪ :‬משה‪rp ,‬‏ את יכול‪ ,‬למה‪ ,‬שהיתקנתי לו עשר מכות‪ ,‬ואם‬ ‫מפסקל את אותו מיד‪ ,‬מי סופר את המכות‪ .‬אמ' לו משה‪ :‬ואם הולך אני‬ ‫‏‪73 xx‬‬ ‫[ישראול‪RW ,‬‏ מאמינין‪ ,‬דכת' [והן לא יואמינו ‪>o‬‏ ‪ )eT‬א')‪ .‬א' ר' חנינה‬ ‫אמ' לו משה‪83‬‬ ‫לב‬ ‫‏‪es‬‬

‫לס‬

‫‪kor eo WE‬‬

‫ו‬

‫תה ‪laieim‬‏ ‪ )etep‬יכנ וסותה ענו‬ ‫ל ‏‪ mona‬התה הלא רט וטבע‬

‫‪ cee‬לוו הריי תאש הוחכ הפורו ‏‪TIE‬‬ ‫‏‪25‬‬ ‫תל רש אלה כא‬ ‫ו‬ ‫[שליתרו] ‏‪ok 4 ada ya ae‬‬ ‫בף בי עיא‪ .‬‏ שם‪.‬ר‪,‬‬

‫(‪YN‬‏‬

‫הכל ‪IIP‬‏ שמ ‪TAR‬‏ שם "ניב) ו‬

‫‏‪ 9 al‬אמ ול שהאלם‪:‬‬ ‫אמ' לו משה‪ :‬עד‬ ‫‪ maken wh a 6‬ב ‏‪ Spee ern enee‬יךלנש הערפל‬ ‫‏‪le. 6‬‬ ‫ו שהמומהיי אםיבארה‬ ‫ונביא עליו כנל המכות] ‪ee‬‏ ‪eee ser ee ee‬‬ ‫ראת שתי מ‪[ . . . .‬ויאמר משה אל האי'ם מי אנכי (שם ג'‪" ,‬א)‪ ,‬ר' ‪YDIT‬‏ בן‬ ‫)‪79993‬‬

‫‪5‬‬

‫א וא רש חנה‬

‫אמ' מהוא מי [אנכי‪ ,‬אמ' משה לפניו‪ :‬אתה אומ' לי לך וזהוציא ששים‬ ‫‏‪ yo soa‬י\בשויה ‪,‬רבדמול( ‏‪ wp‬יל קפסל ןוזמ ‪,‬ןהל ןיא וז ‪?+‬הרטיס התנקתה‬

‫‪ 5‬השוה כעין זה בשמ"ר ג'‪" ,‬ד‪ :‬א"ר פנחס הכהן אמר משה‪ :‬אני איני איש של דברים‪,‬‬ ‫ואיני רואה כאן דברים‪ ,‬כי האדם שאני הולך אצלו ‪yat‬‏ הוא ואינו מקבל מופר‪ ,‬שנ' בדברים‬ ‫לא יוסר עבד‪xo ,‬‏ איני הולך לרדותו איני הולך (נ'א‪ :‬אם אני הולך לרדותו אני הולך)‪yp .‬‏‬ ‫נם גז"ש א'‪ ,‬צד ‪ ,94‬למעלה‪,‬‬ ‫‪ 6‬פועל זה ‪,‬פסקל" (השוה גם ‪wW‬‏ ‪ (12‬לא נזכר במלונים‪ ,‬ולפי התוכן המובן הוא לרדות‬ ‫ולהכות‪ ,‬ובכן הוא מתאים למה שנאמר בשמ"ר‪NO :‬‏ איני הולך לרדותו וכו'‪ .‬ל‪,‬פסקל שווה"‬ ‫הוא כנראה להכות ישר‪ ,‬היינו תיכף ומיד בלי טענות ומענות‪.‬‬ ‫‪ 73‬על הגליון‪ :‬ישר'‪ ,‬התחלת המלה הבאה‪.‬‬ ‫‪ 8‬על הגליון‪ :‬להקב"ה‪ ,‬כנראה התחלת השורה הבאה‪.‬‬

‫מאמרו של ר' חנינה אי‪-‬ידוע לי‬

‫ממקום אחר‪.‬‬ ‫‪ 58‬כנראה נמצאת כאן כעין האגדה שבת"ב‪ ,‬וארא ח' (ש'נ)‪ :‬אמר הקב"ה למשה‪ . . .‬לך‬ ‫והבא עליו עשר מכות‪ ,‬א"ל‪ :‬היאך אביא עליו את המכות‪ ,‬א"ל הקב"ה‪ :‬ואת המטה הזה תקח בידך‪.‬‬ ‫‪ 93‬בשמ"ר‪DY ,‬‏ ד'‪ ,‬כעין מאמר זה בשם ר' נהוראי‪ ,‬ובשהש"ר א'‪ ,‬פס' ז'‪ ,‬בשם ר' יהודה‬ ‫בר סימון עביל"ש‪ ,‬שה"ש‪ ,‬רמז תתקפ"ב‪ :‬ר' יוחנן בר' ‪dop‬‏ בשם ר' חנינא)‪ .‬השוה עוד ת"ב‪,‬‬ ‫שמות‪a ,‬‏ ‪ nW‬לד‪reo ,‬‏ פיב ד'‪.‬‬ ‫‪= 14‬ישוב‪.‬‬ ‫‪= 04‬רבוא‪.‬‬ ‫‪ 24‬בסוטרא‪ ,‬שכר ‪wyb‬‏ השוה ת"י לאי" ז' ב' (וכשכיר יקוה פעלו)‪ :‬והיך אגירא דמודיק‬ ‫סיטריה ‪)yP‬‏ ערוך‪ ,‬ע' סטר ג'‪ ,‬קאהוט‪ ,‬ח"ו‪.)99 ,‬‬

‫ק‬

‫‪5‬‬

‫קטעי‬

‫מהרשים‬

‫‪)leW‬‏‬

‫הגניזה‬

‫האי"ם חפץ להרשויע ‪smoc‬‏ דכת' כי לא אל חפץ וגו' ‘‪ma‬‏ ה'‪ ,‬ה')‪ .‬הוי‬ ‫מניד מראש'‪ .‬ד"א‬ ‫מג' מרא'‪?* ,‬רבנין א(מרין בשעה שהיה] משה בסנה‪ ,‬הראה לו האי'ם היאך פר'‬ ‫‏‪82 PAY‬‬

‫עותיזד (לוהתעקם ולעמוד כנגדו‪ ,‬לפיכך עשה עצמו‪ ?9‬נחש לפניו‪ ,‬להודיעו‬ ‫כשם ‪)eniw‬‏ מעוקם כך הוא עתיד להתעקם כנגדך‪ .‬אמ' ‪ 510‬האי'ם‪ :‬אם בא‬ ‫וה‬ ‫הבכ ‪SS‬‏ ליב‬ ‫לרתקלט כמדה‪/‬קום היד ובר לכ בל ה כ‬ ‫ז'"ה ש"ה‬

‫‪ 01‬אשר ‪YO‬‏ במצר' אתתיו וגו" (שם‪ ,‬ע"ח‪ ,‬מ'נ)‪ 99 ,‬מהוא אתתיו‪ 39°13 ,‬יהודה אמ'‬ ‫מה שכתוב‬ ‫ויעש האותות לעיני העם (שמ' ד'‪ ,‬ל')‪ ,‬מופתיו בשדה צוען (תה'‪ ,‬שם)‪ ,‬אילו‬ ‫המופתים שעשו‬

‫לפני ‏‪ ap‬ולפני והמצריין‪ %?.‬בשעה שהיה משה בסנה והיה האי'ם מבקש שילך‬ ‫לא איש דברים אנכי (שמ' ד'‪ .)" ,‬א' ר' שמואל‬

‫בשליחותו‪ ,‬אמ' לו משה‪:‬‬ ‫בר נחמן‬ ‫שבעת ‏‪ OD‬עשה האי'ם מפתה למשה שילך בשליחותו‪ %%,‬דכת' לא איש‬ ‫‪ %5‬דברים אנכי גם מתמול גם משל' גם מאז וגו' (שם)‪ .‬אמ' לו משה‪RP :‬‏ אלך‪ ,‬ואני‬ ‫ערל שפתים (שם‪ ,‬ו'‪" ,‬ב)‪ .‬אמ' לו האי"ם‪ :‬מי שם פה לאדם גו' שם‪ ,‬ד'‪,‬‬ ‫"א)‪ .‬אמ' לו משה‪ :‬לא איש דב'‬ ‫אנ'‪ ,‬מהוא לא איש דב'‪ ,‬לית בי גובורה] ולית ‪xm‬‏ דמילין‪ ,‬בעי את ‪%903‬‬ ‫דבורין‪.‬‬

‫ד'א לא איש דב'‪ ,‬לית אנה אזל נסב ויהב עמה במילין‪ ,‬לית הוא דמלין‪,‬‬ ‫‪= 72‬מגיר מראשית‪.‬‬ ‫‪ 8‬סימן מחיקה‪.‬‬ ‫‪ 02‬צ"ל‪ :‬מקלו‪ ,‬וכן הוא בת"ה‪ ,‬וארא ד' בסוף‪ :‬עד שמשה בסנה הראה לו הקב'ה היאך‬ ‫פרעה עתיד להתעקם‪ ,‬לפיכך עשה מקלו נחש וכו' ‪YAM‬‏ ת"ב‪" ,‬א בסוף)‪ .‬מאמר זה ששזכר‬ ‫בשם רבנין כאן‪TIN ,‬‏ בשם ר' שמואל במה" ב' (הוצ' האפפמאנן‪ ,‬צד ‪ ,23‬שו' ‪ ,71-91‬וצד ‪,06‬‬ ‫שו' ‪ ,(32-62‬וככן במדרש על התורה (להלן‪ ,‬עמ' ר"א)‪.‬‬ ‫‪ 0‬פתיחתא זו חסרה במקורות המקבילים‪ ,‬ועיין למעלה‪ ,‬צד ‪.1998‬‬ ‫גג הוקודה כורת ליל הא‬ ‫‪ 23‬הנקודה מורה שצ"ל‪ :‬המצריין‪ ,‬היינו‪ :‬לפני פרעה ולפני המצריין‪.‬‬ ‫‪ 3‬כאן נשלבה האגדה הידועה ע"א סרבנותו של משה בתחלה לקבל עליו שליחות המקום‪.‬‬

‫שגדה זו שמשה בתור ‪nop‬‏ ראשון של דרשת ילמדנו לסדר מ"ח‪( %‬עיין למעלה‪ ,‬צד ‪ 579‬והלאה‪,‬‬ ‫והשוה שם הע' ‪ .(204‬כמו כאן בשם ר' שמואל בר נחמן גם בויק"ר‪ ,‬פ"א‪ ,‬ו'‪ ,‬אולם‬ ‫בקוצר‪.‬‬ ‫‪ 4‬צ'ל‪ :‬בידי‪ .‬דבורין‪ ,‬ל"ר של ‪TBN‬‏ היינו‪DNO :‬‏‬

‫דרשה שלמה ממדרש ילמדנו‬

‫קג‬

‫מיד ותקח צפרה צר וגו' (שם‪ ,‬כ"ה)‪ .‬ד"א ויבקש המיתו‪ ,‬למה‪ ,‬שלא יבוא אהרן‬ ‫ויטצא את ‪aip‬‏ ערילין‪ %.‬לפיכך כינון שומל בנו‪)roC ,‬‏ האי'ם‪ %:‬לך לקראת‬ ‫משה וגו' וילך ויפגשהו וגו' (שם‪ ,‬כ"ז)‪ .‬התחילו (לבשר שיגאול האי'ום את ישר'‪.‬‬ ‫‪ 52‬אמ' האי'ם‪ :‬בעולם הזה על ידי בשר ‪no‬‏ גאלתי אותכן‪ ,‬לפיכך‬ ‫כ ב טיב ‪rtC‬‏ ה עיב)‬

‫חזרתן ונשתעבדותן‪ ,‬אבל לעותיד לבוא אני גונאל אתכן)‪,‬‬ ‫ועוד ‪rp‬‏ ‪ sno‬משנתעבדין‪ ,‬דכת' אמרו גאל] י'י עברו ‪ypa‬‏ (יש' מ"ח‪ ,‬כ')‪,‬‬ ‫ולא יעובדוו‬ ‫בושו‬

‫ערל‬

‫‪5‬‬

‫(כאן סוף הדרשה‪ ,‬ועל כן סוף העמוד הוא חלק‪).‬‬

‫‪ 6‬ע'א הטעמים מדוע משה בא לידי סכנה עיין למעלה‪ ,‬צד ‪ ,478‬הע' ‪ .104‬וטעם אחר‬ ‫עוד ‪dnoy‬‏ עמ' רל"ח‪.‬‬

‫‪ 7‬היינו‪ :‬לאהרן‪ .‬אגדות אחרות ‪amy‬‏ לפגישת אהרן ‪YO‬‏ משה נמצאות בקשר ‪YD‬‏ סדר‬

‫מ"ח‪( %‬למעלה‪ ,‬צד ‪ 578‬והלאה)‪.‬‬

‫‪ 8‬ע'א חתימה דרשנית זו וקישורה ‪yO‬‏ ההפטרה לסדר דנן עיין למעלה‪ ,‬צד ‪.198-298‬‬

‫קטעי‬

‫קב‬

‫מדרשים‬

‫מכתבי‪-‬יד‬

‫הגניזה‬

‫להן‪ ,‬אילו אנוזין וקליות התוקנתה להן‪ +%,‬אי זה מלוון יש להן ללון‪redom ,‬‏‬ ‫צווח הגידה לי שאהבה ‪)piw‬‏ איכה תרעה] איכה תרביץ ‪MW‬‏ (שה"ש א'‪ ,‬ז')‪.‬‬ ‫ד"א מי‬ ‫אנכי‪ ,‬אמ' משה לאי'ם‪ :‬ריטורס‪ ++‬שעמדים לפני פר' יודעין שבעים לשון‪,‬‬ ‫‪ 01‬שאם ‪DIN‬‏ פרוזפיוטיס*‪ +‬מכל מקום‪ ,‬יהוא יודעין ‪dnom‬‏ עימו‪ ,‬ואני עוד‬ ‫לשון אחד שאני יודע שאינו יוצא ידיו‪ ,‬אילא כבד פה וכבד לשון‬ ‫אנכי (שמ' ד'‪ 0.64 ,‬א' ר' לעזרז‪ +‬פיקופסלוס‪ +%.‬אמ' לו האי'ם‪ :‬ועתה לך‬ ‫ואנכי אהיה עם‬ ‫פיך (שם‪" ,‬ב)‪ .‬אמ' לו‪ :‬פרוזביוטיס כשהוא‪ +9‬אצל המלך‪ ,‬היפוקומרין‪5‬‬ ‫הולכין עימו‪ ,‬גפ‬

‫כמה סוסין וכמה שמפין‪ 5? ,‬ואני שלוחך ואני הולך לי לעצמי‪ .‬אמ' לו‬ ‫‪ 5‬האי"ם‪ :‬אני עימך‪ ,‬מה את מבקש מן אדם‪ ,‬ויאמר כי אהיה ‪YOJ‬‏ (שם‪ ,‬ג'‪" ,‬ב)‪.‬‬ ‫יצא‬ ‫לילך‪ ,‬דכת' ויקח משה את אשתו ואת בניו וגו' (שם‪ ,‬ד'‪ ,‬כ')‪ .‬היאך שהוא מהלך‬ ‫בדרך מה כת'‪ ,‬ויהי בדרך במלון ויפגשהו י'י וגו' (שם‪ ,‬כ"ד)‪ .‬למה ‪apw‬‏ לחונקו‪,‬‬ ‫אילא ‘‪wo‬‏ לו האי'ם‪ :‬אני שלחתיך שתלך ותנאל את בניי שהן בצרה‪,‬‬ ‫וישבתה לך ‪ano‬‏ ספאטאלון‪ % ,‬לכך ויבקש המיתו ‪woc‬‏ ד"א ויבקש‬ ‫‪ 0‬המיתו‪ ,‬למה‪ ,‬שהיה בנו ערל‪ .‬אמ' האי'ם‪ :‬משה הולך לומר לישר'‪ *+‬שימולו‪,‬‬ ‫והן אומ'*‪ 5+‬לו‪ :‬אפיה אפי חגרתך‪ 5,‬בניך ערלים ואת אומ' לנו לימול‪.‬‬ ‫‪ 3‬השוה שמ"ר‪ ,‬פ'ג‪ ,‬ד'‪ :‬כמה קליות ואגוזין התקנת לתינוקות‪.‬‬ ‫‪44‬‏‬

‫‪.Rhetores‬‬

‫שעמדים=שעומדים‪.‬‬

‫‪ 54‬צ"ל‪ :‬פרוזביוטיס‪ ,‬כמו בשו' ‪5017 31‬ע‪60060‬ח‪ ,‬ציר‪.‬‬ ‫‪ 6‬השוה ת'ב‪ ,‬הוספה לפ' דברים‪ ,‬א'‪ :‬א"ל‪ :‬שבעים לשון עומדין בפלטרין של פרעה‬ ‫‏‪oe! minh) oleh‬‬

‫)‪ ie‬ל"צ ומכ‬

‫‪:‬הפ‬

‫סרוטיר[‬

‫]םיעדויש‬

‫םיעבש ןושל ןידמוע ‪'.‬וכו‬

‫םג‬

‫ש"זגב ‪',‬א‬

‫‪ 04‬שו' ‪ 22‬והלאה‪ ,‬הפגנון הוא מקוטע‪, :‬א"ל משה שלוחי בשר ודם יודעין משבעין לשון ואני‬ ‫לשון אחד אני (=אני) יודע" וכו'‪ ,‬כי הענין הוא איננו שהצירים ידעו את כל הלשוות‪ ,‬אלא‬ ‫שבהיכל פרעה היו בלשנים שיכלו לדבר ‪ya‬‏ כל ציר וציר בשפת ארצו‪ ,‬ואולם משה היה‪,‬כבד‬ ‫פה וכבד לשון" אף בלשון אחת שידע‪.‬‬ ‫‪= 7‬אלעזר‪ ,‬וכן הרבה פעמים בירושלמי‪.‬‬ ‫‪ 8‬כנראה צ"ל‪ :‬פיקרופסלוס‪50\\(6/%00 ,‬א‪ ,4‬היינו מגמגם באופן קשה מאוד‪ ,‬מתאים‬ ‫למה שאמר משה שהוא ‪,‬כבד פה וכבד לשון"‪ .‬לאידך גיסא עמוס היה נקרא‪ ,‬כפי האגדה הידועה‪,‬‬ ‫פסילוס מפני שהיה עמוס בלשונו (עיין וי"ר‪ ,‬‏ פ"י‪ ,‬ב'‪ ,‬ופסדר"כ ט"ז‪ ,‬הו"ב‪ ,‬קכ"ה‪ ,‬ע"ב)‪ ,‬אולם‬

‫‏‪ ona‬שלו לא היה כל כך קשה כזה של משה‪.‬‬ ‫‪ 9‬צריך להופיף‪ :‬הולך‪.‬‬ ‫‪ 05‬נראה שצ"ל‪ :‬היפוקומסין‪ ,‬ל"ר של ‪5006‬א‪0‬ה‪pp ,/‬‏ “‪)moorg-esroh‬‬ ‫‪ 25‬צ"ל‪ :‬שמשין‪.‬‬ ‫‪= 1‬עמו‪.‬‬ ‫‪ 8‬כנראה מלה ינית‪-‬בינטית ‪?pma‬‏ ‪ silatipsoh, omom‬ובכן צ"ל‪ :‬הוספיטאליון‬ ‫(ע‪0‬ו\(‪ ,)674706‬מקום של הכנסת אורחים‪nw ,‬‏ ‪ muitipsoh mem oop‬ברומית)‪.‬‬ ‫‪= 4‬לישראל‪.‬‬ ‫‏‪= 54a‬אומרין‪.‬‬ ‫‪ 5‬פתגם ידוע (השוה למשל ב"ר‪pD ,‬‏ ד'‪ ,‬הות"א‪(522 ,‬‬

‫קה‬

‫קטעים ממדרש ילמדנו‬

‫‪ 3‬לסדר נ'א | שמ' ח'‪yr ,‬‏ עז'ש‪ ,‬שם‪ ,‬שו' ‪ 5‬והלאה‪ ,‬ואחרי ליקוי קטן‪ ,‬דף‬

‫א' של הקטע הניתן כאן)‪DN .‬‏ הדרשה חפרה מפני הליקוי ‪yap‬‏ דף א' ודף ב' כאן‪.‬‬ ‫‪ 4‬לסדר נ'הי‪ :‬שמ' ‪yA‬‏ "ז (דף ב'‪ ,‬ע'א‪ ,‬שו" ג‪ .)51-‬נמצא רק ‪OP‬‏ הדרשה‬ ‫עם החתימה‪.‬‬ ‫‪ )5‬לסדר נ'ו‪ :‬שמ' י"ד‪ ,‬ט"ו ‏ שם‪ ,‬שו' ‪ 6‬והלאה)‪.‬‬

‫הדרשות בקטעים הנ"ל שונות הרבה ממה שנמצא בת'ב ות"ה לפדרים אלה‬ ‫עד שקשה לשער שישנה פה ‪,‬מהדורה חדשה של התנחומא"‪ ,‬כמו שנאמר בגז"ש א'‪,‬‬ ‫‪ .26‬לאידך ‪IDN‬‏ ישנן יותר דוגמאות מקבילות לשמ"ר ‪yP‬‏ בהערות)‪ .‬‏ יותר נכון‬ ‫לשער ‪www‬‏ לפנינו נוסח ממדרש ילמדנו‪ ,‬אלא שהוא מקוטע כמו שנראה מחפרון‬ ‫הפתיחתות לשני סדרים אחרי דרשות ילמדנו רבינו ‏ היינו לסדר נ'* ונ'א)‪.‬‬

‫‪ ‘2‬דפים של גויל‪ ,‬קרועים באמצע ומלמטה‪ ,‬ב‪C 2-‬‏ ‪ .S-.T, xoB‬סימן ‪[.86‬‬ ‫(דף א'‪ ,‬ע"א)‬

‫[לסדר ‏”‪', mow ox‬ח ז"ט ‪:‬ז]‬

‫‪5‬‬

‫‪0‬‬

‫מהוא אביר הרעים ש"א כ"א‪ ,‬ח')‪ ,‬שהיה? אב בית דין ואיבד את עולמו‪ .‬וכן‬ ‫אחיתפל‪ ,‬מה כת'* בו‪ ,‬ועצת אחיתפל אשר ‪yp‬‏ וגו' (ש'ב ט"ז‪ ,‬כ"ג)‪ ,‬א' ר'‬ ‫אחא‪ +‬איש‬ ‫קרא ולא כתיב‪ ,‬שהיה כמלאכי שרת‪ ,‬ומהוא בסופו‪ ,‬ויצו אל ‪ani‬‏‬ ‫ויחנק (שם‪ ,‬י"ז‪ ,‬כ'ג)‪ .‬ולמה‪ ,‬שלא היה בינדן]* מעשין טובין‪ ,‬אלא היו ממרין‪%‬‬ ‫וחולקין‬ ‫על בית ‪ap‬‏ ומכביודין את ‪daa‬‏ ומה ‪xo‬‏ אלו‪ ,‬שהיו בני תורה‪ ,‬כך‬ ‫הגיען‪ ,‬אומות ‪Ay‬‏ שהן משעבדין את ישר' ומכבידין את ליבן‬ ‫כנגד האי'ם‪ ,‬על אחת כמה וכמה‪ .‬ומי היה זה שהכביד את ליבו‪ ,‬זה היה פר'‪ ,‬ז‬ ‫דכת' כבד לב פר' ‪wo‬‏ ז'‪ ,‬י"ד)‪ .‬ומה עשה לו האי'ם‪ ,‬הביא ‪yoy‬‏ עשר מכות‪.‬‬ ‫ועל כול)‬ ‫מכה (‪nn‬‏ שהניותה באה עליו היה מבקש מן משה שיחדיל את‬ ‫המכה הימונו‪ ,‬ואוחר כך היה חוזר בו ומכביד את לבו‪ ,‬דכת' וירא פר'‬ ‫ג ‏‪ yup‬זה הוא המשך ישר‪ ,‬אחרי ליקוי קטן של התחלת דרשת ילמדנו לסדר זה במ"ש‬

‫א'‪ ,56-66 ,‬שו' ‪5311‬‬

‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫בחנק‪,‬‬

‫‪7‬‬

‫(עיין‪ -‬למעלה‪ ,‬צד ‪ 598‬והלאה‪mem ,‬‏ ההקדמה)‪.‬‬

‫היינו‪ :‬דואג‪ .‬השוה מ"ת ג'‪ ,‬ד' (הו"ב‪.)88 ,‬‬ ‫=כתיב‪.‬‬ ‫במ"ת הפר ‪YO‬‏ האומר ‪(:‬עיין שם‪ ,‬הע' ס'ו)‪.‬‬ ‫היינו‪ :‬ביד דואג ואחיתופל‪.‬‬ ‫השוה ההלכה בתחלת הדרשה‪ :‬וקן ממרה מיתתו בטה‪ ,‬כך שנו‪:‬‬ ‫למה‪ ,‬שחלק על בית דין‪ ,‬וכו'‪.‬‬ ‫=פרעה‪.‬‬

‫וקן ממרה ‪)nnI‬‏‬

‫’‪Sal,‬‬ ‫"‬

‫קטעים ממדרש ילמדנו‪.‬‬ ‫בגז"ש א'‪ ,26-66 ,‬נתפרסם ‪puy‬‏ של ב' דפים תחת השם ‪,‬מהדורה חדשה של‬ ‫התנחומא על שמות‪ ,‬וארא"‪ .‬דף א'‪ ,‬ע"א‪ ,‬ממנו הוא חלק‪ ,‬וע"ב מכיל כפי הנדפס‬ ‫כ"א שורות‪ .‬אולם מפני הליקוי ‪wap‬‏ דף א' ודף ב'‪ ,‬הרי יש לחשוש שבדף א'‪,‬‬ ‫ע"ב‪ ,‬שקרוע למטה‪ ,‬חסרות אילו שורות‪ .‬ולא עוד אלא שדף ב' הוא כפי הנדפס‬ ‫רק‬

‫של‬

‫י"א‬

‫שורות‬

‫‪yap‬‏ העמודים שלו ישנו עוד הפעם ליקוי)‪ ,‬הרי‬

‫ברור שדף זה קרוע עוד ‪YNA‬‏ מדף א'‪ .‬והנה הקטע הניתן להלן ע'כ של ב' דפים)‬ ‫הוא המשך ישר‪ ,‬אחרי ליקוי קטן‪ ,‬של דף ב'‪ ,‬ע"ב‪ ,‬שבגז"ש ‪)yp‬‏ הע' ‪ :‬והלאה);‬ ‫ומפני שבקטע השני כל עמוד מחזיק כ"ה שורות‪ ,‬אפשר לבוא לידי מסקנא שבקטע‬ ‫שבגז"ש נקרעו בערך ד' שורות בסוף דף א'‪ ,‬ע"ב‪ ,‬וי"ד שורות בסוף דף ב'‪ .‬באלו‬ ‫האחרונות שבפוף דף ב'‪ ,‬ע"ב‪ ,‬היה נמצא החלק החסר ‪ap‬‏ שני הקטעים של כ"י‬ ‫זה שנתגלו לעת עתה מתוך ‪,‬שברי לוחות" של הגניזה‪.‬‬

‫כשנצרף תוכן ד' הדפים הרי נמצאים ‪ano‬‏ חלקים של ‪taem‬‏ לסדרים אלה‪:‬‬ ‫‪ )1‬לסדר מ"ו‪ :‬שמ' א'‪ ,‬א' ע"ש א'‪ ,26-6 ,‬היינו דף א'‪ ,‬ע"ב)‪ .‬התחלת‬ ‫הדרשה חפרה‪ ,‬היינו החלק שהתחיל בילמדנו רבינו‪ ,‬אולם נזכרו ב' פתיחתות‪ ,‬הא'‬ ‫‏‪ wpa‬עם ‪,‬הבאים ישרש יעקב" (יש' כ"ז‪ ,‬ו')‪ma‘ ,‬‏ בשם רשב"ל בקשר ‪yo‬‏ ‪,‬בה'‬ ‫בגדו" (הו' ה'‪ ,‬ז')‪ .‬והנה ההלכה הנדרשת לסדר זה נמצאת בקיצור דרשות ילמדנו‬ ‫(מ"ש א'‪ ,54-64 ,‬ועיין למעלה‪ ,‬צד ‪ ,)%53-063‬אלא שעודנו מסופק אם אותה הלכה‬ ‫שימשה באופן כזה גם כאן בחלק החפר‪ ,‬מפני שבקיצור זה לפעמיָם ההלכות היו‬ ‫שונות מאלו שבמדרש ילמדנו הרגיל ששימש בתור מקור בת"ב ובת"ה ;עוין למעלה‪,‬‬ ‫עמי יעב‪-‬עך)‪.‬‬

‫אמנם‬

‫הפתיחתא‬

‫הב'‬

‫הנ"ל מקושרת‬

‫עם אותה‬

‫ההפטרה‬

‫שעליה‬

‫מבוססת ההלכה הנדרשת בקיצור הנ"ל (שם‪ ,‬צד ‪ ,)663‬ובכן כנראה יש להוציא‬ ‫מסקנא שדרשת ילמדנו כאן היתה כעין ‪ra‬‏ ואשר לפתיחתא הא' עיין ביחוד שם‪,‬‬ ‫‏‪.463 ,063 IX‬‬

‫‏‪ Ps‬דף א' ודף ב' במ"ש א'‪ ,6 ,‬ישנו ליקוי של כמה דפים ולא רק של ‪,‬רף‬ ‫‏‪ WD "INN‬רמאנש ‪,‬םש דצ ‪ 62‬ןייע ‪,‬הלעמל דצ ‪' 393‬עה [‪423.‬‬ ‫‪ (2‬לסדר נ'י‪ :‬שמ' ח'‪" ,‬ב "ש א'‪ 40-56 ,‬ועיין למעלה‪ ,‬צד ‪(293-493‬‬ ‫נשאר רק הטופס שבסוף החלק הראשון של הדרשה‪ :‬מנין‪ ,‬ממה שקרינו בענין‪,‬‬ ‫ואח"כ באים מאמרים אחרים‪ ,‬אבל חסרה הפתיחתא ‪ydna‬‏ היתה מקומה אחרי‬ ‫‏‪ pen‬א' זה‪ .‬חסרון זה ניכר גם בדרשה לפדר נ"א (להלן‪ ,‬הע' ‪ .)21‬לבסוף ישנה‬ ‫החתימה הדרשנית עז"ש‪ ,‬א'‪ ,56 ,‬דף ב'‪yo ,‬‏ שו" ‪ )1-4‬בשם ר' ברכיה הכהן‪.‬‬ ‫‪ap‬‬

‫קז‬

‫קטעים ממדרש ילמדנו‬

‫(דף א'‪ ,‬ע"ב)‬ ‫יהוא בטילין‪ :%.‬מה ‪yw‬‏ המצריין‪ ,‬היו נותנין לאחד מישראל ה'‬ ‫בנים‪ .‬‏ אמ' לה‪ :9:‬אזל פוגגון‪ ?9.‬חד הוה מיחיץ‪ ?:‬בידיה‪ ,‬וחד בידיה חוריתה‪,‬‬ ‫וחד על ‪daj‬‏ ‪ map‬על תרתין כתפתיה‪mm ,‬‏ נפק טעין להון‪ .‬מיד‬ ‫הוה אריה אתי ונסב חד‪ ,‬ודובה חד‪ ,‬ווזאזבה חד‪ ,‬ונשר?? חד‪ ,‬ונמרה‬ ‫‪ 5‬ברגזה חטף חורנה‪ ,‬והוון חמשתהון ‪sop‬‏ הוה [עלל לביתא דמוצרייה‪.‬‬ ‫אמר ‪ 70:91‬הן אינון בניי‪ ,‬וישד' אמר לה‪ :‬אתי ענבדינא] חושבן‪ .‬אמ' לה‪91:‬‬ ‫מה נחשב‪ .‬אמ'‪ :‬נסב אריה חד‪NNAF ,‬‏ חד‪ ,‬וגו' כולה‪ ,‬דילמא אית הכה‪%‬‬ ‫חושבן טעי‪ .‬כיון שראה פר' כך‪ ,‬אמ' למשה‪ :‬לכו זבוחו לאי'כם‬ ‫וגו' (שמ' ח'‪ ,‬כ"א)‪)dom ,‬‏‬ ‫‏‪ ‘ox‬לכו זבחו לאי'כם‪ ,‬שהיתה מכת ערוב קשה מן הצפרנדעים‪ .‬בוצפרד'‬ ‫‪ 01‬כת' הנה אנכי נגף וגו' (שם‪ ,‬ז'‪ ,‬כ"ז)‪ ,‬מהוא נגף‪ ,‬ר' ‪YA‬‏ בן חנינה אומ' זוה‬ ‫כעינין דכת'‬ ‫ונגפו אשה הרה‪( ?+‬שם‪ ,‬כ"א‪ ,‬כ"ב)‪ ,‬ר' יהושע*? א' כל מכה שהיתה באה‬ ‫ועליוהן היתה מכת‬

‫דבר שפה ‪ 377,62‬דכת' ואשלח את משה ואת אהרן ואנף וגו" (יה' כ"ד‪ ,‬ה')‪,‬‬ ‫וכן ה' א'ז? את‬ ‫‪ 81‬בחלק החסר בסוף ע"א כנראה ‪ANA‬‏ האגדה “‪yy‬‏ מכת כנים‬ ‫ובכן המצרים הטילו על היהודים לגדל את ‪ano‬‏ כדי שלא יהיו בטלין‪.‬‬ ‫‪ ,8‬שו' ‪ +‬והלאה‪ :‬באותה שעה בטלה עבודה מאבותעו ולא עבדו‬ ‫מכ ת ערוב‪ ,‬מפני מה הביא עליהן ערוב‪ ,‬מפני כשביטלו הלבנים אמרו‬ ‫להתעסק בה‪ ,‬ינדלו את בנינו‪ ,‬וכו'‪ .‬וכן ‪aY‬‏ ב'‪ ,56 ,‬שו' ‪ ,76 ,03‬שו'‬

‫בטלה עבודת הלבנים‬ ‫‪yy‬‏ במשנת ר' אליעזר‪,‬‬ ‫הלבנים‪ .‬מכה רביעית‬ ‫הואיל ואין להן מלאכה‬ ‫‪ 82‬והלאה ‪yw‬‏ להעיר‬

‫‏‪ by‬הסתירה שבמה;‪ ,56 ,‬שו' ‪ 02‬והלאה‪ ,‬שכבר לפני ‪pon‬‏ כנים ‪,‬בטלו הלבנים'‪ ,‬אלא שכך‬ ‫דרכו של ‪ayb‬‏ ‪ pay‬להזכיר אגדות שונות ממקורות שונים‪nem ,‬‏ עוד להלן‪yp‘ ,‬‏ רי"ב‪ ,‬הע' ‪.)685‬‬

‫כאן יש לפנינו נוסח ‪yna‬‏ ‪ ynp‬ע"א מכת ערוב‪ ,‬והשוה עוד ת'ב‪ ,‬בא ה'‪ ,‬ות"ה ד'‪ .‬המספר ה'‬ ‫בנים כאן מתאים למה שנמצא בת"ה‪ ,‬דפוס מנטובא (עיין הערת באבער‪ ,‬מ"ה)‪ .‬במשנת ר"א‬ ‫ובמה'נ המספר הוא ד'‪.‬‬ ‫‪= 9‬ליה‪:‬‬ ‫‪ 0‬היינו לצחק עמהם בשוק ‪mem‬‏ וי"ר‪ ,‬פכ"ז‪ ,‬ו'‪ :‬לא אתא אלא לאתפנגא ‪yo‬‏ בנו; ועיין‬ ‫במלונים‪ ,‬ע' פוג)‪.‬‬ ‫‪ 12‬כנראה במובן לקשור היטב (עיין במלון של יאסטראוו‪ ,‬ע' ‪nip‬‏ ‪ .)1‬במשנת ר"א‪ :‬לא‬ ‫היו מטעינין אותן אחד אחד‪ ,‬אלא שפקין (ובמה'ג‪ :‬ספקן) ארבעה ארבעה‪ ,‬שנים על שתי כתפיו‪.‬‬ ‫‏‪ ow‬על שני ידיו‪ ,‬וכו'‪NO ,‬‏ "‪ TIN ,Hp‬במובן לקשור (השוה כלאים ו'‪ ,‬ט'‪ :‬ספקה בחבל)‪.‬‬ ‫‪ 22‬וכן בת"ה‪ ,‬אולם בת'ב‪ :‬נחש שרף‪.‬‬ ‫‪> 32‬הכא‪.‬‬ ‫‪ 4‬כעין והובלו שם‬

‫האומר‬

‫בשמ"ר‪,‬‬

‫פ"י‪ ,‬ב'‪:‬‬

‫מהו אנכי נוגף‪ ,‬אמר‬

‫הקב'ה‪:‬‬

‫הרי‬

‫דוחק‬

‫‏‪ Poy‬את המכות‪ ,‬כמ"ד וכי ינוף שור את איש‪ .‬ריב"ל אמר כל מכה וכו'‪.‬‬ ‫‪ 5‬היינו‪ :‬ריב"ל‪.‬‬ ‫‪ 62‬כעין כאן גם במ"ת ע"ח‪or ,‬‏ (הו"ב‪ ,‬קע"ח‪ ,‬ע'א)‪:‬‬

‫היה הדבר ממשמש ובאה עמה‪.‬‬ ‫‪= 72‬הוא אומר‪.‬‬

‫שפה עליהם‪ ,‬אולם בשמ'ר‬

‫(שם)‪:‬‬

‫קו‬

‫‪5‬‬

‫קטעי‬

‫‪SAW‬‏ ‪WO‬‬

‫מכתבי‪-‬יד‬

‫הגניזה‬

‫כי היחה הרנוחזה וגו" (שם‪ ,‬ח'‪" ,‬א)‪ .‬הביא ‪yoy‬‏ מכת דם‪wa ,‬‏ הכביד לבו‪.‬‬ ‫ואחר‬ ‫כך צפרדע‪ ,‬ושוב חוזר בו‪ .‬ושוב כינים‪ ,‬וחוזר בו‪ .‬אמ' האי'ם למשה‪:‬‬ ‫‏‪ PROT‬וכך הוא‪ ,‬או'‪ %:‬אני משלחן‪ ,‬ואחר כך מכביד לבו‪ ,‬השכם והבא‬ ‫השכם בובקר‬ ‫[עליו את הוערוב‪ 9.‬מנין‪ ,‬ממה שק' בע‬ ‫ית ם ‪)eee‬‏‬ ‫וכ‬ ‫‪wo‬‏ ח‪eec ,‬‏ השכם בבקר‪:,‬י [א'] זבדיי בון ‪52‬‬ ‫ששלחה וגו‬ ‫תכמב ‪‎‬דרב ‪pun ‘nd‬‬ ‫[ממטיר כעת מחר] (שם‪ ,‬ט'‪ ,‬י"ח)‪ ,‬סרט לו פורטה*י על [הכזותל‪ ,‬א' לו‪:‬‬ ‫כשתגיע השמשן לכן‪1+‬‬ ‫והדבר הזוה בא לך‪ ,‬ומה כת' שם‪ ,‬ויוהי ברד ואש מתלקחת וגו' (שם‪ ,‬כ"ד)‪,‬‬ ‫וכן בערזוב‪.‬‬ ‫‪etaL‬‬ ‫‪eae‬‏ ‪eee‬‬ ‫והביא עליהן] מיני עופין ומיני וחיות]‪7 :5‬‬

‫‏‪ae eee‬‬

‫כמ ל ‏‪ etn‬לכה‬

‫‪7‬‬

‫‏‪Be RO Ne‬‬

‫‪ Soho Nia‬ניל ולב‬ ‫‪oh ERIN‬‬ ‫‏‪Darl‬‬ ‫םש‬ ‫‪[ . . . .‬מכה שנייזה שבאת עליהן מכנת צפרדעים‪ ,‬למה‪ ,‬מפני שאמרו]‬ ‫[לישראל לבנות בנינים] מטיט ‪)dao‬‏ והשוריץ‪ :%‬ארצם צפרדעים]‪:‬ו ‪sea‬‏ ל‬ ‫‪:eO‬‏‬

‫‪)81O )6‬‬

‫‪.46 )61‬‬

‫(‪ 68. O16 20:9 )0 )0‬ריכש‬

‫צר‬

‫וכ ל וכי כש‬

‫‪RU‬‏‬

‫‪(61.6 ET )6‬‬

‫כ‬

‫כו‬

‫או‬

‫רו‬

‫©‬

‫הר‬

‫כו‬

‫(מפני שהעמודים של דף ב' מכילים כ"ה שורות‪ ,‬ברור שקרועות ג' שורות בסוף‬ ‫דף א'‪).‬‬ ‫‪= 8‬אמר‪.‬‬ ‫‪ 9‬השוה שמ'ר‪ ,‬פי"א‪ ,‬ב'‪ :‬ד'א השכם בבוקר‪ ,‬א"ל הקב'ה למשה‪ :‬הרשע הזה הקשה את‬ ‫לבו בשלש הראשנות‪ ,‬ומכה ד' קשה היא יותר על הראשנות‪ ,‬לך והזהר אותו כדי שישלח עמי‬ ‫ולא תבא עליו המכה‪.‬‬

‫‪= 0‬שקרינו בענין‪.‬‬ ‫גג הנקודות הן לסימן מחיקה‪.‬‬ ‫‪ 2‬השוה ת"ב‪ ,‬וארא כ'‪ ,‬ת'ה ט"ז‪ ,‬ושמ"ר‪ ,‬פי"ב‪ ,‬ב'‪ .‬חסרה כאן פתיחתא שרגילה לבוא‬ ‫אחרי החלק הראשון של הדרשה ‪yy‬‏ בהקדמה)‪.‬‬ ‫‪= 3‬סריטה‪.‬‬ ‫‪ 41‬לכאן‪.‬‬ ‫‪61‬‏ ‪ men‬שט"ר‪ ,‬פ"א‪ ,‬ג'‪ ,‬ות"ה‪ ,‬וארא ”‪ 33‬לפיכך הביא עליהם חיות מעורבבות דברי‬ ‫ר"י‪ ,‬ר' נחמיה אמר מיני צרעין ויתושין‪ ,‬ונראין דבריו של ר"י‪ ,‬וכו'‪ .‬‏ עיין ‪yT‬‏ במשנת רבי אליעזר‬ ‫(הוצ' ענעלאוו‪ :(843 ,‬א"ר שמעון י"ב מיני חיות ועופות מעורבבות הביא הקב"ה על המצרים‪,‬‬ ‫וכן במה"ג ב'‪ .76 ,‬ויש להעיר שכמה מאמרים במה'נ‪ 26 ,‬והלאה‪ ,‬ע"א המכות‪ ,‬שר"ד האפפמאנן‬ ‫ציין עליהם‪ :‬מול"מ (=מאמר זה לא מצאתי)‪ ,‬נמצאים עתה בכל הפסקא על ‪smi‬‏ ענין במשנת‬ ‫ר' אליעזר‪ 443 ,‬והלאה‪nem .‬‏ עוד להלן‪ ,‬הע' ‪sa‬‏‬

‫‪ 6‬צ'ל‪ :‬השריץ‪.‬‬ ‫‪ 71‬השלמתי ע"פ מה'ג ב'‪ ,36 ,‬שן' ‪:82-03‬‬

‫‪DDM‬‏ שייה מכת צפרדעים‪ ,‬מפגי מה הביא‬

‫עליהם מכת צפרדעים‪ ,‬לפי שאמרו לישראל לצבור טיט ולעשות לבנים‪ ,‬השריץ ארצם צפרדעים‪.‬‬

‫קט‬

‫קטעים ממדרש ילמדנו‬

‫‪ 5‬שבישר' עלה ‪oy‬‏ הים‪ ,‬והאחרון שלמצר' ירד לים‪ ,‬מיד‪ :‬ונער י"י את מצר'‬ ‫וגו' (שם‪ ,‬כ"ז)‪ ,‬מהוא וינער‪ ,‬כשם שטולים את הקדירה לתוך חוביות‪ %%.‬כיון‬ ‫ששיקען האי'ם בים‪ ,‬אמ' ה[איז'ם‪ :‬הרי שיקועתין את שונאיני בים] ואיני מוודיע]‬ ‫לבניי שמיתו שונאיהן‪ ,‬אילא יהוא אומ'‪ :‬שמה*‪ %%9‬ברחו המצ'‪ .‬מה עשה‬ ‫האי'ם‪ ,‬רמז לים‪ ,‬והציפן והעלן על (שפת] הים‪ ,‬דכ' ויערא] ‪wT‬‏ את מצרים‬ ‫‏‪ ow‬ל')‪.‬‬ ‫‪ 0‬כיון שראו ישר' אותן מיתים על (שפת] הים‪ ,‬היה [יושראל עולה ‪dnis‬‏‬ ‫מיעיו שלמצר' ומבעטו‪ ,‬ומאכיל את כלבו ממנו‪ ,‬ואומ' לו‪ :‬אכול מן‬

‫היד הזו שהיתה מכה אותי‪ ,‬אכול ‪oy‬‏ הרגל ‪ano‬‏ שהיתה מבעטת אותי‪,‬‬ ‫דכ' למען תמחץ רגלך בדם וגו' (תה' ס"ח‪ ,‬כ"ד)‪ 5.‬אמרו ישר'‪ :‬בנעולם הזוה‬ ‫אמרנו לך שנירה]‬ ‫על ‪mop‬‏ שעשיתה לנו‪ ,‬ואף לעתיד לבוא‪ ,‬שתעשה לנו ‪op‬‏ אוחרין‪xO ,‬‏‬ ‫‪ 5‬אומרין שירה‪ ,‬שנ' שירו ל"י שיר חדש כי נפ' וגו' (שם‪ ,‬צ"ח‪ ,‬א')‪79 .‬‬

‫[לסדר נ"ו‪wom :‬‏ י"ד‪ ,‬ט"ו‪.‬ז‬ ‫וב פה יתצעק‬ ‫רבינו‪ :‬היה]‬

‫קורים"‬

‫‪NI‬‏‬

‫ועוומד מתפלל ‪oym‬‏ ‪oza mos‬‬

‫‪0‬‬

‫ישיךף‬

‫"מה"‬

‫[כך שנו רבותינו‪:‬‬

‫תצעק‪.‬‬

‫ילסוו‬

‫המתפלל וטעה‪ ,‬סימן!‬

‫(רע לו‪ ,‬ואם שלזוח ציבור הוא‪ ,‬סימן רע (לשולחיו‪ ,‬מפני ששלוחו שלאדם]‬ ‫וכמותו]‪.ni . .. 93‬‏ למ‪.ov . .‬‏ אלא בושעה שהלכו עבדי דוד לארץ]‬ ‫||‬ ‫|‬ ‫[בני עמון אצל חנון בזן נחש לנחמו‬ ‫ו ל‬ ‫ה‬ ‫‏‪ ee ee os ee oe‬ןכלהשל ‏‪ TPIT MD‬רה‬ ‫‪‎ Mp tos eres‬נח ‪ ONT‬ידבע רד ‪‎‬הלגיה ‪Px MA‬‬ ‫‪ss‬‬ ‫=‬ ‫ד‬ ‫הסנ ‏‪ seo‬א יש > מח שהלכויט ‪oaC 2‬‏ ‪ee‬‬ ‫‪ cs cy‬לן‪‎‬ירחא ‪SS INT AND MD ODN IMO‬‬ ‫[עמון כי נבאשו בדויד וגו'‪ +9,‬למה‪ ,‬אלא מפנין ששלוחו (שלאדם כמותון‪‎,‬‬ ‫‪ 5‬השוה מכילתא‪ ,‬ויהי בשלח‪ ,‬פ"ו‪( ,‬הוה"ר‪11 ,‬ג‪ ,‬וש"נ)‪.‬‬ ‫‪8‬‬

‫n‬‏ בשם המקום ולא ‪pab‬‏ עליו‪ ,‬עד‬ ‫שניגלה עליו הקב"ה בכבודו‪ ,‬הה"ד ראוך ‪po‬‏ אלהים ‘‪wo‬‏ (תה' ע"ז‪" ,‬ז)‪ ,‬ואומ'‬ ‫הים ראה וינופ (שם‪ ,‬קי"ד‪ ,‬ג')‪| ,‬אמ' לו הים‪ :‬לא מפניך‪ay ,‬‏ עמרם‪ ,‬אני נס‪ ,‬אלא‬ ‫מלפני אדון חולי ארץ שם‪ ,‬ז')‪ .‬ר' אליעזר הגדול אומ'‪ %3‬נהפכו המים ונעשו‬ ‫‪42‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪72‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪8‬‬ ‫‪0‬‬ ‫‪13‬‬

‫=כאן‪.‬‬ ‫עד כאן בגליון הימיני של דף ב'‪ ,‬ע"ב‪ ,‬וההמשך הוא בשו' ‪ 52‬והלאה‪.‬‬ ‫השוה ‪.‬ב' המכילתות לפסוק ‪,‬ויושע ה' ביום ההוא"‪ :‬כצפור שהיא נתונה וכו'‪.‬‬ ‫מאמר זה מן ‪,‬אמ' הקב'"ה" וכו' הוא חדש לגמרי‪.‬‬ ‫היינו‪ :‬האבות שהם אהובים למקום (השוה בנוגע לאברהם יש' ס'"א‪ ,‬ח')‪.‬‬ ‫משל זה נזכר במכילתא (הוה"ר‪ )89 ,‬בשם ר' אבפולפ הזקן ‪YAT‬‏ מכ' דרשב"י‪(74 ,‬‬ ‫=כדאי‪.‬‬ ‫זה נזכר בב' המכילתות בשם ר' אחא‪.‬‬ ‫עיין מכילתא (שם‪ ,001 ,‬למעלה)‪.‬‬

‫‪ 23‬עיין שם‪ ,201-301 ,‬והשוה להלן‪yp‘ ,‬‏ רל"ב‪ ,‬הע' ‪.587‬‬

‫‪ 3‬מאמר זה נמצא גם בפדר"א‪ ,‬פמ"ב‪.‬‬

‫‏)‪“Aesaye‬‬

‫קטז‬

‫)‪lavage‬‬

‫‪aveatgyal‬‬

‫וינה‬

‫‏‪ jn‬לוקין כמותינו‪ .‬ד"א [וחמושים] ‪yb‬‏ אמ' ר' יהושע מוחומשים]‪ :%,‬שנתכנסו לישר'‬ ‫חמשה כיוצאי ‪ 270,91‬וכך לעתיד לבוא ‪wom‬‏ העולם מתכנסין אצל ישר'‪,‬‬ ‫הה"ד ‪nbn‬‏ ‪ po‬רבים אל י'] ביום ההוא מכ" ב'‪ ,‬ט'ו)‪ ,‬וביותר בנינון של ישמעאל‪,‬‬ ‫הה"ד כל צאן קדר יקבצו לך אילי מואב‪ :99‬ישרתונך יעלו לרצון [על*יג מזבחי‬ ‫ובית] תפארתי אפאר (יש' ס'‪ ,‬ז')‪ .‬ד"א וחמושים‪ ,‬מהו וחמושים‪ ,‬מזויינים בחמשה‬ ‫מיני כלי זיין‪ ?9,‬ואלו הן‪ :‬אברהם‪ ,‬יצחוק‪ypa ,‬‏ משה ואהרן]‪ ,‬שהיו ‪yo‬‏ ‪yop‬‬ ‫שהכל תלויין בהם‪ .‬יותזמיד לנו השם ולכל ישר' זכותם‪.‬ג? ד"א וחמושים‪ ,‬אמ'‬ ‫ר' ‪ynp‬‏ אלו נחמשה כלין זיין?? (שהקוב"ה נתן] להן לעלות ממצרים‪ .‬הה"ד‬ ‫וחמושים ‪yd‬‏ בני ישר' ממצרים‪.‬‬

‫אחרי פסקא זו באות האנדות על ‪,pn‬‏ "‪" wD‘ owT‬ג‪ ,‬י"ט) באופן כזה ‪)DIF‬‏‬ ‫ב'‪ ,‬ע"ב‪ ,‬שו' ‪ 6‬והלאה)‪:‬‬

‫ויקח משה‪ .‬זשה אשרי איש [ירא ‪NO‬‏ במצותיו חפץ] ‪DNI‬‏ (תה' קי"ב‪,‬‬ ‫א')‪ ,‬אמ' ר' ישמעאל בר' יופי בוא וראה יוסף הצדיק‪ ,‬שהיה עסונק בזיראת שמים‪,‬‬ ‫זכה להיות משה מיטפל בו‪norp ,‬‏ שהיה יוסף] עסוק ביראת שמים‪ ,‬הה"ד את‬ ‫האלהים אני ירא (בר' מ"ב‪nc ,‬‏ ד"א ויקח משה‪ .‬זהש'ה כי פועל אדם ישלם‬ ‫לו (אי' ל"ד‪" ,‬א)‪ ,‬אמ' ר' | תנח ומא" וכי מוהיכן היה מזשה יודע היכן יוסף‬ ‫‏‪ Nap‬כדי (שיקח את עצמותיון עמו‪ ,‬אלא בשעה שמת יוסף ‪yw‬‏ לו המצריים ארון‬ ‫שלמתכת [ושקעוהו] בתוך נילוס‪ ,‬ובשעה שבאו ישר' לצאת כלנם היו (‪yrp‬‏ ‪aam‬‬ ‫אבל משה ‪naw‬‏ ע"ה הלך ועמד לו על נילוס‪ ,‬ונטל צרור ‪mpp‬‏ בו‪ :‬עלה שור‪,‬‬

‫עלה‪ ,‬ומיד צווח ואומ'‪ :‬יוסף‪ ,‬יוסף‪ ,‬הגניזעה (השעה לנאול] את בניו‪ ,‬וכו'‪ .‬‏ כאן‬ ‫ניתנת האגדה הידועה כמו בת"ה‪ ,‬בשלח ב' (בשינויים רבים בסגון)‪ ,‬שלקוחה‬ ‫ממכילתא‪ ,‬הוה"ר‪ ,87 ,‬וש'נ‪.‬‬ ‫באמצע העמוד ישנו ליקוי‪ ,‬והרבה נתוסף על הגליון שמתאים בשינויים ‪dom‬‏‬

‫שנמצא בת"ה עד פי' ט' בסוף שנובע ג'כ ממכילתא‪.‬‬ ‫סי" ט' וסי' ‪”,DNI‬‏ ההמשך הוא ככה‪:‬‬

‫אולם בת"ה ישנו ליקוי בין‬

‫‪ 81‬אפשר להשלים‪piw :‬‏ חמושים]‪.‬‬ ‫‪ 91‬כעין זה במה'ג ב' (‪ ,81‬שו' ‪=)%1‬מכ' דרשב"‪ :83 ,‬ד"א וחמושים עלו‪ ,‬שעלו עמהן‬ ‫נרים ועבדים חמשה כיוצא בהן‪ ,‬אולם ההוספה כאן‪ :‬וכך לע"ל וכו' חסרה שם‪.‬‬ ‫‏‪ 19a‬צ"ל‪ :‬נביות‪.‬‬ ‫‏‪ 19b‬במקרא‪:‬‬

‫על ‪asp‬‏ מזבחי‪.‬‬

‫‪ 02‬כנראה לזה רומז ‪ayb‬‏ פסדר"כ ‪mav‬‏ פ"ה‪ ,‬ע"ב)‪ :‬מלמד שהיו‬ ‫מהגניזה‬

‫ב‪C 2-‬‏ ‪xoB‬‬

‫‪.S-.T,‬‬

‫סי" ‪ ,44‬הנוסח‬

‫הוא‪[ | :‬מ]זוינים)‬

‫בחמשה‬

‫מ צויינין‬

‫טבקטע‬

‫מני זיין‪ ,‬אלא‬

‫שלא‬

‫‪,‬מודי עולם" הללו‪.‬‬ ‫נתפרש ‪wo‬‏ המכוון לה' ע‬

‫‪ 12‬משפט זה ‪TIN‬‏ כנראה הוספה מאוחרת‪.‬‬ ‫‪ 22‬כלי זיין אלו נתפרשו במה'ג ב' (‪ ,231‬שו' גג)=מכ' דרשב"י‪ :88 ,‬מלמד שעלו מטוקסין‬ ‫בחמשה מיני זיין‪ :‬קשת‪ ,‬ואלה‪ ,‬ותריס‪ ,‬ורומח‪ ,‬וחרב‪.‬‬ ‫‪ 32‬אנדה קדומה זו נזכרת פה בשמו‪ ,‬כנראה מפני ‪YTIN‬‏ הציע אותה באופן כזה במדרשנו‬ ‫המכיל כמה וכמה אגדות שלו‪ ,‬אולם כמובן ר"ת לקח אותה ממקורות הקדמונים‪ ,‬כמו המכילתא‬ ‫וכו'‪ .‬השוה גם הע' ‪.04‬‬

‫ט"ז‪.‬‬

‫נוסח חדש של מדרש תנחומא‬ ‫(לסדר ס"ב וס"די)‪.‬‬ ‫הקטע הניתן להלן דומה בתכנו הרבה לפסקאות שבת'ה לפדרים אלו‪ ,‬אלא‬ ‫שכאן ‪WO‬‏ מאמרים חשובים אחדים שחסרים שם (השוה ביחוד הע' ‪ ,)09 ,1-2‬מה‬ ‫שמורה שלפנינו נוסח יותר עתיק‪ .‬קרוב לשער שהמקור הוא מדרש ילמדנו ‪xes‬‏‬ ‫ממנו נכנס הרבה לת"ה על ‪wom‬‏ ‪ yyy‬להלן בכרך ג' של חבורנו)‪mm .‬‏ לסדר‬ ‫ס"ב נמצאת דרשת ילמדנו בת"ה‪ ,‬תרומה א' (השוה למעלח‪ ,‬צד ‪ 184‬והלאה)‪ ,‬אולם‬

‫לסדר ס"ד* ‪rp‬‏ בת"ה ‪ °8‬לא דרשה כזו ואף לא פתיחתא הבאה אחריה‪ ,‬ונשאר‬ ‫רק סוף הפסקא ‪YD‬‏ ‪ ADO‬הדרשני בדברי נחמה סי" י"א בסוף)‪ .‬במ"א‪ .‬הו"ב‪,‬‬ ‫ק"ע‪-‬קע"ב)‪ ,‬שמקביל כאן לת"ה‪ ,‬נמצאת פתיחתא אחת לסדר זה (למעלה‪ ,‬צד‬

‫‪4.‬‏ ‪ San‬שמפני הליקוי ‪wap‬‏ הדפים בקטע דנן אי אפשר לעמוד בשלמות על‬ ‫הדרשה‪eoa .‬‏ ‪ ote‬הלקויה כל כך‪av .‬‏ המקורות הסקבילים הנ"ל‪ .,‬כי ברף‬ ‫שני ישנו ‪yT‬‏ הפעם רק סוף הפסקא עם החתימה הדרשנית‪ .‬הבה ‪)pM‬‏ שעוד יופיע‬ ‫מה שחסר בעזר תגליות חדשות‪.‬‬ ‫(ב' דפים של נייר ב‪C 2 -‬‏ ‪ .S-.T, xoB‬סימן ‪[.031‬‬

‫)‪ 5071‬ס"ב‪ :‬שמות כ"ה‪ ,‬א'‪=-‬ב'‪.‬‬ ‫(דף א'‪ ,‬ע"א)‬ ‫בעליה עמה‪ .‬א' הק' ב"ה ליש'‪ :‬אתן קניתן את התורה‪,‬‬ ‫‏‪ up‬אנת ‏‪ aby‬הו ילק חיר" ל י" ‪noo‬‏ ג זה שא' הכת'‬ ‫אהבתי אתכם אמ' י'י‪ .‬ואת עשו שנאתי וג' (מלא' א'‪ ,‬ב'‪-‬ג')‪2 .‬‬ ‫‪ 1‬כאן מסיים המאמר שהתחיל בפתיחתא ממש' ד' ב'‪ :‬כי לקח טוב נתתי לכם תורתי אל‬ ‫תעזובו‪ .‬בת"ה‪ ,‬תרומה ב'‪-‬ג'‪ ,‬המאמר נתחלק לשתים‪ ,‬ובאמצע (סי' ג' בתחלתו) הובאה הפתיחתא‬ ‫ממלא' א'‪ ,‬ב'‪-‬ג'‪ ,‬שמקומה באמת אחרי השלמח הפתיחתא הראשונה כמו כאן (עיין למעלה‪ ,‬צד‬

‫‪ 3‬והלאה‪ ,‬ע"א קישורן של פתיחתות אלו ‪yo‬‏ ההפטרה לסדר דנן)‪nem .‬‏ גם ת"ב א' והתחלת‬ ‫ב'‪ ,‬ובאבער לא ‪nrop‬‏ את הפסקאות לנכון כי סי' א' צריך לסיים ב‪,‬ויקחו לי תרומה"‪ ,‬וסי" ב'‬ ‫היה צריך להתחיל ב‪,‬אמר ריש "‪?pw‬‏ (עיין שם‪ ,‬הע' ‪ .)984‬השוה עוד שמ"ר‪ ,‬פל'נ‪ ,‬א'‪ ,‬וו'‪.‬‬ ‫‪ 2‬פתיחתא זו נמצאת גם בת"ה ג' (השוה הע' ‪ ,)1‬ושם ישנו רק חלק של המאמר ‪my‬‏ עד‬ ‫שו' ז‪ 1‬כאן)‪ ,‬ובכן היה חסר הקשר ‪yo‬‏ תחלת הסדר‪ .‬קשר זה נראה ‪Dy‬‏ ההמשך פה שו" זג‬ ‫והלאה עד ע"ב‪ ,‬שו' ‪“8‬‬ ‫קיט‬

‫‏‪mp‬‬

‫קטעי‬

‫מדרשים‬

‫‪DINAV‬‏ ‪PV‬‬

‫הגניזה‬

‫‏‪ ow‬עשר שבילים כנגד [השבטים‪ ,‬והיתה חומת] ‪po‬‏ ‪ ap‬שביל לשביל‪ ,‬וחלונות‬ ‫‏‪ pa‬חומה‪ ,‬ורואין אלו את אלו‪ ,‬והקב"ה מהלך לפניהם‪ ,‬הה"ד בים דרכך ושבילך‬ ‫(במים רבים] (שם‪ ,‬ע"ז‪ ,‬כ')‪ .‬ר' טרפון אומ' עמדו שבטים על הים‪ ,‬זה אומ'‪ :‬אני‬ ‫יורד‪ ,‬זה אומ'‪ :‬אני יורד‪ ,‬ומתוך שהיו עומדין קפץ נחושון ‪aj‬‏ עמינדב] לו לגלי‬ ‫‏‪ on‬לקדש ‏‪ row‬שלהקב"ה‪ ,‬לפיכך זכה למלכות‪ ,‬הה"ד בצאת ישר' ממצרים‪ ,‬היתה‬ ‫יהודה לקדשו (שם‪ ,‬קי"ד‪ ,‬א'‪-‬ב')‪ %+.‬אמ' ר' נחמיה*‪ 5‬גדולה היא] האמנה לפני‬ ‫מי שאמר והיה העולם‪ ,‬שבשכר אמונה שהאמינו ישר' זכו ושרת עליהם רוח הקודש‬ ‫ואמ' שנירה‪ ,‬הה"ד ‪NOY‬‏ בי" ובמשה‪ ,‬ואחר כך אז ישיר משה ובני ישר' (שמ'‬ ‫י"ד‪ ,‬ל"א‪ro ,‬‏ א')‪.‬‬ ‫אח"כ מתחלת הדרשה על ‪,‬אז ישיר" (דף ב'‪ ,‬ע"ב‪ ,‬שו' ‪oy‬‏ והלאה) כמו שהיא‬ ‫בת"ב‪ ,‬בשלח ‪”ko‬‏ ‪ nsp‬פה אילו שינויים בנוסח דנן‪ :‬אז ישיר משה‪ .‬זהש"ה אתי‬ ‫מלבנון כלה‪. . .‬מהררי ‪ 200.63‬אמ' ר' תנחומאז‪ 9‬לא היה ‪xap‬‏ לומ'‬ ‫אלא אתי מלבנונן כלה‪ ,‬אלאי לעולם] הבא הקב"ה מכנס הגליות‪my ,‬‏ הולכין‬ ‫לירושלם‪ ,‬והשכינה יוצאה לקראתם מפתח ‪aM‬‏ המקדש‪ *%‬ואומ' אתי מלבנון כלה‬ ‫[אתי מלבנון תבואי]‪ .‬‏ ד"א אתי מלבנון‪xo‘ ,‬‏ הקב"ה‪ 99:‬עמכם הייתי בשעבודה‬ ‫שלמצרים‪NCA =:‬‏ ברכיה! הכהןדרש לוי בר פיפי‪ .‬אזר = תנח רשו הר‬ ‫הוא ששמו אמנה‪ ,‬מה שהוא ‪)wpiy‬‏ לכאן ארץ ישר'‪ ,‬ומה שהוא שופע להלן חוצה‬ ‫לארץ‪ ,‬וכיון שהגליות מתכנסין ‪oryp‬‏ להר מה הן] אומ' שירה‪( ,‬תשזורי מראש‬ ‫אמנה; מראש‪ ,‬בזכותו שלאברהם‪ ,‬שהיה ראש ותחלה לנויים;‪ +:‬שניר‪arom ,‬‏ יצחק;‬ ‫וחרמון בז(כות ‪?ypa‬‏‬ ‫כאן סוף הקטע‪ .‬ממנו‪ ,‬כמו מחלקים האחרים של נוסח ארוך זה של מדרש‬ ‫תנחומא‪ ,‬אנו רואים איך היה מלא וגדוש מאגדות שונות‪ ,‬ואיך בנוסחים האחרים‪,‬‬ ‫כמו ת"ב ות"ה‪ ,‬נעשו עיבודים וקיצורים מפני הטעם הנזכר למעלה (עמ' ט')‪.‬‬

‫‪ 4‬ע"א מאמרו זה של |‬

‫‪eP‬‏ מכילתא‬

‫(שם‪ ,)601-701 ,‬ותוס' ברכות‪ ,‬פ"ד‪" ,‬ח‪.‬‬

‫‪5‬‏ ‪ Py‬מכילתא (שם‪.)411 ,‬‬ ‫‪ 6‬ע'א פתיחתא זו עיין למעלה‪ ,‬צד ‪.884‬‬ ‫‪ 7‬חפר בת"ב‪.‬‬ ‫‪ 8‬בת'ב‪ :‬והשכינה תצא לאפנטי שלהם ‪)nTvama=onrvdma,‬‏ פגישה)‪.‬‬ ‫‪ 9‬בת'ב‪ :‬אמר ר' לוי אמר הקב'"ה וכו'‪.‬‬ ‫‪= 0‬תנחומא‪ .‬במקומות המקבילים ‪yO‬‏ האומר הוא אחר (עיין הערת באבער‪ ,‬סי" מ"ד)‪,‬‬ ‫אולם כאן בשם ר"ת מפני שהמאמר נמצא במדרש המיוחס לו‪ ,‬והשוה למעלה‪ ,‬הע' ‪.82‬‬ ‫‪ 1‬מן ‪,‬שהיה" ‪noJ‬‏ בת'ב‪.‬‬

‫נוסח‬

‫‏‪ win‬של מדרש‬

‫קכא‬

‫תנחומא‬

‫מדעת פרוחה‪ ,‬שנ' ותדבק נפשו (בר' ל"ד‪ ,‬ג')‪ .‬וכן כת' יחלצני‬ ‫כי חפץ בי (ש'ב כ"ב‪ ,‬כ')‪ 1+%,‬ואין ‪SU‬‏ יודעין מה החפיצה הזו‪,‬‬ ‫ואנו לומיודין אותה מדעת סרוחה‪ ,‬כי חפץ ‪aan‬‏ ‪. ’ypa‬גבר' ל"ד‪ ,‬י"ט)‪.‬‬

‫(דף א'‪ ,‬ע"ב)‬ ‫וכן כת' לא מרבבכם*‪ :‬מכל הע' חשק (דב' ז'‪ ,‬ז')‪ ,‬ואין ‪SU‬‏ יודעין‬ ‫מה היא החשיקה הזה‪ :%5,‬ואנו למידין אותה מדעת סר'‪,‬‬ ‫שנ' שכם בני חשקה (בר' ל"ד‪ ,‬ח')‪ .‬ד"א אהבתי אתכם‪ ,‬מה‬ ‫אהבה‪ ,‬אמרין רבנין‪ :‬יש אהבה גדולה מזו שהניח‬ ‫‪ 5‬הק' ב"ה את העליונין‪ ,‬ואמר למשה‪ :‬אמור ליש' שיעשו‬ ‫לי משכן שנדור‪ :%‬ביניהן‪ ,‬שנ' ועשו לי מקדש (שמ' כ"ה‪ ,‬ח')‪ .‬א' לו‬ ‫משה‪:‬‬

‫אלוהי רבונו שלעו'‪ ,‬זי ומאיכן יעשו‪ ,‬יתן כל אחד‬

‫מהן קטאדיקי‪ %.‬א' לו הק' ב'ה‪ :‬לאיו‪,‬יו אלא ויקחו לי‬ ‫א' שלמה שמע בני וקח אמרי (מש' ד'‪ 7(,02 ,‬מה הוא שמע‪,‬‬ ‫‪ 01‬א' ר' יהושע ביר' ‪mos‬‏ שמע‪ ,‬פרט לחרש שאינו‬ ‫שומע; | בני‪ ,‬פרט לנכרי שאינו בני; וקח‪ ,‬לא מן‬ ‫‏‪ ona‬א' ר' שמע' ‪ay‬‏ לקיש ולמדנו ממקומו‪ ,‬שנו‬ ‫רבות'י? חמשה לא יתרומו ואם תר' ‪sp‬‏ תרומתן {‪DA‬‏‬ ‫‏‪= 14a‬תה'‬ ‫מאמר‬

‫זה‬

‫"במית‬

‫י"ח‪,‬‬ ‫כ'ב‪,‬‬

‫כ'‪ ,‬ובקשר‬ ‫"פיב‬

‫מו סמל מרבכם‪,‬‬ ‫‪ 6‬צ"ל‪ :‬שאדור‪.‬‬ ‫‪81‬‏ ‪ .KATAOLKY‬עונש‪.‬‬

‫‪YO‬‏ פסוק‬

‫(הו"בּ‪,‬‬

‫דומה‬

‫לזה בתהווכיב‬

‫‪)34S‬‏‬

‫תרומה‪.‬‬

‫‪,‬יצילהו כי חפץ‬

‫‪ 31‬נמצא‬

‫‪.)291‬‬

‫‪a51‬‏ ‪-‬הזו‪.‬‬ ‫‪= 71‬שלעולם‪.‬‬ ‫‪= 91‬לאו‪.‬‬

‫‪ 02‬כאן יש לנו פתיחתא חדשה שחסרה בת"ה‪ ,‬תרומה ג'‪ ,‬באמצע‪ ,‬ובת"ב ב' ;והשוה למעלה‪,‬‬ ‫צד ‪ ,4%4‬ולהלן במדרש על התורה‪ ,‬עמ' ר")‪.‬‬ ‫‪ 12‬תרומות א'‪ ,‬א'‪ .‬ובירושלמי שם (מ'‪ ,‬ע"א)‪:‬‬

‫ר' שמואל בר נחמן שמע לכולהון ‪oy‬‏ הכא‪,‬‬

‫וכן בערוך‪ ,‬ע' חמש (קאהוט‪ ,‬ח'ץ‪ ,‬תל"ט)‪ :‬ומפורש בירוש' ובילמדנו בריש ויקחו לי תרומה‬ ‫ר' שמואל בר ‪moy‬‏ שמע לכולהון מן הכא וכו' (ועיין ראטנער;‪ .‬אהבת ציון וירושלים‪ ,‬תרומות‪,‬‬ ‫צד ‪ .)1‬אולם בת'ה ות'ב‪ :‬רשב"ל‪ ,‬כמו כאן‪ ,‬וכן בלק"ט (הו"ב‪ ,‬ח"ב‪ .)671 ,‬שינוי נוסחאות כזה‬ ‫אפשר לבאר ע"י כתיבת ‪nwo‬‏ ‪ ano‬היינו או שנכתב רשב"ל‪ ,‬והלמ"ד ‪nna‬‏ מטושטשת למעלה‬ ‫והיתה נראית כנו"ן‪ ,‬ובכן נעשה רשב'נ (‪-‬ר' שמואל בר נחמן)‪ ,‬או להיפך שהיה ‪)dna‬‏ רשב"‪,‬‬ ‫וע'י הנקודה על הנו"ן נראית כלמ"ד‪ ,‬ובכן רשב"ל (=ר' שמעון ‪ay‬‏ לקיש)‪ .‬אמנם כפי ‪no‬‏‬ ‫כאן נראה כעין תשובה על מאמרו של ר' יהושע ביר' נחמיה שמצטט פסוק ממשלי‪ ,‬וע"ז נאמר‪:‬‬ ‫ולמדנו ממקומו‪ ,‬היינו מהתחלת הסדר פה בלי צורך לדרוש ענין זה מפסוק אחר! והנה קשה‬ ‫מאוד לשער שאו רשב"ל או רשב'נ השיב על מאמר של ר"י ביר' נחמיה שהיה מאוחר מאמוראים‬ ‫אלה‪ .‬למשל האחרון מביא מאמר של ר' אחא שהיה ‪aam‬‏ מדרשו של ר' זירא ‪yP‬‏ באכער‪,‬‬

‫‏;‪, ,Ag. .0 pal. Amor‬נ'ח ‪106). 808‬‬

‫ןכבו שי רעשל לעבש‬

‫אתחיתפה ילשממ ‪',‬ד ‪",‬‬

‫היה באמת ר' יהושע בן לוי‪ ,‬והיה נכתב בר"ת ריב"ל‪ ,‬וע"י טשטוש הלמ"ד למעלה נעשה ריבע‬ ‫(=ר' יהושע ביר' נחמיה)‪ .‬‏ על מאמרו של ריב"ל לנכון או רשב"ל או רשב'נ היה יכול לענות‪:‬‬ ‫ולמדנו ממקומו‪ .‬במדרש על התורה (להלן‪ ,‬עמ' ר) נאמר בסוום‪ :‬אמר ר' יהושע‪ . . .‬ר'‬ ‫שמעון מביא אותם מן הסדר הזה וכו'‪.‬‬

‫קטעי‬

‫קכ‬

‫מדרשים‬

‫מכתבי‪-‬יד‬

‫הגניזה‬

‫מעשה בטנוסרפוס‪ %‬ששאל את ר' עקי"‪ +,‬א' לו‪ :‬למה‬ ‫הקו'* ב'ה שונא אותנו‪ .‬א' לו ר' עקי'‪ :‬למחר אני משיבך‪.‬‬ ‫בא במחר‪ .‬א' לו‪ %:‬מה חלמתה‪ .‬א' לו‪ :‬חולם הייתיז‬ ‫והיה‪ %‬לי ‪wo‬‏ כלבים אחד ‪ww‬‏ רופוס ‪)NNI‬‏ שמו‬

‫‪5‬‬

‫רופינאס‪ %.‬כעס רופוס‪ ,‬א' לו‪ :‬לא הייתה יודע מה‬

‫להוציא שם כלביך אלא בשמי ובשם אשתי‪,‬‬ ‫‪ 0‬תידע לך שאת (חזייב הריגה למלכות‪ .‬א' לו ר'‬ ‫עקיב'‪ :‬ומה בינך לביניהן‪ ,‬את ‪wos‬‏‪ b‬והן אוכלין‪,‬‬ ‫את פרה ורבה והן פרין ורבין‪ ,‬את מת והן מיתין‪,‬‬ ‫‏‪ by‬שקריתי שמם בשמך את כועס‪ ,‬הק' ב"ה שהוא‬ ‫מוריד גשמין ומשיב רוחות וטללין ומגדל צמחין‬ ‫‪5‬‬

‫ואילנות‪ ,‬ואת נוטל את העץ‪ ::‬ועושה לה עבודה זרה‬

‫וקורא אותן בשמו שלק' ב"ה‪ ,‬לא כל שכן ישנא‬ ‫אתכם‪ .‬הווי ואת ‪yW‬‏ שנאתי‪ .‬ראה חיבה שחיבב‬ ‫הק' ב'ה את ישראל‪ :?.‬ר' אבהוא ‘‪aw‬‏ ר' לעזר‪ :3‬שלשה‬ ‫דברין שלחיבה הראה הק' ב"ה ליש'‪ ,‬ואנו למדין אותה‬ ‫‪ 0‬מדעת סרוחה‪ 3+.‬כת' ואתם הדבקים בי'י (דב' ד'‪ ,‬ד')‪ ,‬ואין אנו‬ ‫יודעין מה היא הדביקה הזו‪ ,‬ואנו למידין אותה‬ ‫‪ 3‬כאן הצורה של ‪nwo‬‏ היא קרובה לשמו האמתי של נציב רומא זה בא"י בזמן השמד של‬ ‫אדרינוס‪sufuR :‬‏ ‪ suieniT.‬הצורה הרגילה היא‪ :‬טורנוסרופוס‪ .‬מעשה זה נמצא גם בקטע‬ ‫של ליקוטים ממדרשים )‪C 2‬‏ ‪ .S-.T, xoB‬סימן ‪ ,561‬דף ב'‪ ,‬ע"א) תחת הכתובת‪, :‬ויקחו לי‬

‫תרומה‪,‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫המלה‬ ‫למחר‪,‬‬

‫ילמדנו"‪ .‬ושם‪:‬‬ ‫=עקיבה‪.‬‬ ‫צ"ל‪ ::‬הק' כ=הקדוש)‪.‬‬ ‫היינו‪ :‬רופוס לר"ע‪ .‬בת"ה‪ :‬למחר‪ ,‬א"ל‪ :‬רבי עקיבא‪ ,‬מה חלמת זה הלילה ומה ראית‪.‬‬ ‫‪,‬רבי" היא הוספת איזה מעתיק כי רופוס בודאי לא הכירו בתור רבי‪ .‬בקטע הנ"ל לנכון‪:‬‬ ‫א"ל‪ :‬עקיבא‪ ,‬מה חלמת הלילה ומה ראית‪.‬‬

‫ל בת'ה‪:‬‬

‫טורנוס רופוס‪.‬‬

‫בחלוטי היה לי הלילה שני כלבים \כף‪ ,‬ובסטט ‪s'72‬‏ בתלומי הי לי בי כלבים‬

‫וכו'‪,, .‬בחלומי" הוא ע"פ הפסוק בבר" מ'‪ ,‬ט' עהשוה ט"ז)‪ ,‬מ"א‪ 1 ,‬וכ"ב‪.‬‬ ‫& שי ל והי‬ ‫‪ 9‬בת"ה ובקטע הנ"ל‪ :‬רופינא‪anifuR- ,‬‏‬ ‫‪ 01‬בת"ה ובקטע הנ"ל‪ :‬אתה אוכל ושותה ‪mo‬‏ אוכלין ושותין‪.‬‬ ‫גג כאן הנוסח ‪YNA‬‏ טוב‪ ,‬היינו שהשם מגדל אילנות‪ono ,‬‏ נעשית ‪yw‬‏ אולם בת"ה ובקטע‬ ‫הנ"ל‪ :‬והקב"ה נוטה שמים ‪MOT‬‏ ארץ‪ ,‬ממית ומחיה‪ ,‬אתה נוטל עץ וקורא ‪RMA‬‏ אלהים כשמו וכו'‪.‬‬ ‫גם פה הפגנון נשתנה כפי ‪op‬‏ התנ"ך (השוה יש' נ"א‪" ,‬ג‪ ,‬וזכ' י"ב‪ ,‬א'; ש'א ב'‪ ,‬ו')‪.‬‬ ‫‪ 21‬היינו‪ :‬אהבתי אתכם אמר ה' (מלא' א'‪ ,‬ב')‪.‬‬ ‫‪ 31‬מאמר זה נזכר ‪AWO‬‏ רשב"ל בב"ר‪ ,‬פ"פ‪ ,‬ז' (הות"א ‪ ,859-959‬וש'נ)‪ ,‬אולם בת"ב‪won ,‬‏‬ ‫‏‪MI MALI‬‬ ‫חלם ה‬ ‫‪eee) ios‬‬ ‫‏‪Ne OTD‬‬ ‫‪ 4‬בב"ר‪.oy :‬‏ פרשת זה הרשע‪.‬‬

‫נוסח חדש של מדרש תנחומא‬ ‫‪5‬‬

‫קכנ‬

‫קרנם‪ ,‬וירם קרן לעמו ‘‪MA‬‏ קמ'ח‪ ,‬י"ד); קרן התורה‪ ,‬ונוגה כאור‬ ‫תהיה קרניים ‘‪Ma‬‏ ג'‪- ,‬ד'); וקרן הכהונה‪ ,‬ותרם כראם קרני וג' ‘‪NA‬‏ צ"ב‪,‬‬ ‫י"א)‪92:‬‬

‫וקרנו שלמשה‪ ,‬ומשה לא ידע כי קרן וג' (שמ' ל"ד‪ ,‬כ"ט)‪ .‬א' הק' ב"ה‪:‬‬ ‫יעושוז ד' קרנות שיכפרו על אומה שרוממתי אותם בד'‬ ‫שמ' כ"‪ ,‬ב')‪ .‬א' ר' ‪ym‬‏ ביר'‬ ‫אתו נחשת ‏‬ ‫קרנות‪99 .‬‏ וצפית‬ ‫שלום א'‬ ‫משה לק' ב"ה‪ :‬אמרתה לי לעשות ‪nan‬‏ עצי שטים‬ ‫‪ 01‬ולצפותו נחשת‪ ,‬ואמרת לי אש ‪no‬‏ (י" ו'‪ ,‬ו')‪ ,‬או האש‬

‫מבערת את הנחשת ושורפת את העצים‪ .‬א' לו הק' ב"ה‪:‬‬ ‫משה‪ ,‬המידות הלילו אצלכן‪ ,‬אבל לפניי אינן ‪ 9],23‬כמה‬ ‫מלאכין‪ 33‬והן שלאש‪ ,‬שנ' משרתיו אש לוהט (תה' ק"ד‪ ,‬ד')‪ ,‬וכמה‬ ‫אוצרות שלשלג וברד יש לי‪ ,‬הבאת אל אוצרות שלג (אי" ל"ח‪ ,‬כ"ב)‪,‬‬ ‫‪ 5‬וכן המקרה במנים עליוותיו ‘‪MA‬‏ ק'ד‪ 0,43 ,‬לא המים מכבין את האש‬ ‫ולא האש שור[פת)*‪ 5‬את המים‪ .‬וכן החיות שלאש‬ ‫ורקיע שלמים על ראשן‪ ,‬שנ' ודמות החיות מראיהן‬ ‫כגחלי אש (יח' א'‪" ,‬ג)‪ ,‬ודמות על ראשי החיות רקיע שם‪ ,‬כ"ב)‪ ,‬והן עומדות‬ ‫טעונות כל ‪smi‬‏ אונקוס‪ %%‬שלמים‪ ,‬שעביו שלרקיע‬ ‫‪ 02‬מהלך חמש מאות שנה‪ ,‬ואף הן אונקוס גדול (שלאשן‪,‬‬ ‫והן עומדות ‪oy‬‏ רקיע לרקיע מהלך [ארבע ‪DNM‬‏ שנה]‪73‬‬ ‫‪(|.‬‬

‫‪0%‬‬

‫>‬

‫‪0‬‬

‫‪0% 606‬‬

‫‪eee‬‬

‫©‬

‫‪0% 5‬‬

‫©‬

‫‪Oe‬‬

‫‪8% %‬‬

‫©‬

‫‪%‬‬

‫‪%‬‬

‫©‬

‫‪%‬‬

‫‪50‬‬

‫‪9‬‬

‫©‬

‫© ‪50‬‬

‫‪60%‬‬

‫‪ 92‬וסופיה דקרא‪ :‬בלותי בשמן רענן‪ ,‬ובכן נמצא רמו לשמן המשחה שבו נמשחו הכהנים‪.‬‬ ‫‪ 0‬השוה גם האגדה ע"א ‪,‬עשר קרנות שנתן הקב"ה לישראל" במ"ת ע"ה‪ ,‬ה' הו"ב‪,048 ,‬‬ ‫וש'נ)‪.‬‬

‫‪ 13‬צ'ל‪ :‬אין‪ ,‬כמו במ"א ובת"ה‪.‬‬ ‫‪ 23‬בת"ה‪:‬‬

‫שמא אצלי‪ ,‬ובמ"א‪:‬‬

‫שמא ‪no‬‏ לפני‪.‬‬

‫‪ 3‬במ"א‪ :‬הסתכל כמה מלאכים לפני והם של אש‪ ,‬שנ' משרתיו אש לוהט‪ ,‬ובת"ה מקוטע‪:‬‬ ‫הסתכל במלאכים שהן אש לוהט‪.‬‬ ‫‪ 43‬וכן ‪MIN‬‏ הנוסח בת"ה‪ ,‬אולם במ"א באופן שונה‪ :‬וכמה אוצרות של שלג ושל אש מעורבבים‬ ‫זה בזה‪ ,‬שנ' אש וברד שלג וקיטור (תה' קמ"ח‪ ,‬ח')‪ ,‬וכן מים יש‪ ,‬שנ' שמי השמים והמים אשר‬ ‫מעל השמים ‏ |שם‪ ,‬ד')‪ ,‬ולא המים מכבין את האש וכו'‪.‬‬

‫‪ 5‬וכן בת"ה‪ ,‬ובמ"א‪:‬‬

‫אוכלת‪.‬‬ ‫ובמ"א‬

‫משובש‪:‬‬

‫כל אותן מימי‬

‫אוקינוס‬

‫וכו'‬

‫‪mem‬‏‬

‫הערת‬

‫‪6‬‏ ‪ ,OyKos‬משא‪.‬‬ ‫באבער‪ ,‬י"ב)‪.‬‬ ‫‪ 73‬מפני ‪WTA‬‏ א' בקטע זה מכיל כ"ד שורות לכל עמוד‪ ,‬הרי ברור שחסרות כאן ג' שורות‬ ‫שנקרעו בסוף העמוד השוה הע' ‪ ,)35‬ובהן בודאי נמצא מה שישנו בת"ה‪ :‬א"ר ברכיה‪ . . .‬את‬ ‫האש‪ ,‬למה‪ ,‬עושה שלום במרומיו (והשוה הנוסח במ"א‪ ,‬קע"ב‪ ,‬למעלה)‪.‬‬

‫קטעי‬

‫קכב‬

‫וכולהן מפסוק אחד‬ ‫‪5‬‬

‫מדרשים‬

‫ויקחו‬

‫פרט ‪dniw‬‏ שאינו שומע; ‏‬

‫לי‬

‫אשר‬

‫הגניזה‬

‫‪DINAPP‬‏‬

‫תרומה;‬ ‫ידבנו‬

‫מהוא‬

‫לבו‬

‫דבר‪,‬‬

‫פרט‬

‫לשוטה ‪erp‬‏ לבו נודבו; מ|את] כל איש‪ ,‬פרט לקטן‬ ‫שאינו איש; ויקחו לי תר'‪ ,‬פרט לתורם את ‪vaw‬‏‬ ‫שלו;יו‪ 9‬אל בני יש'‪ ,‬פרט לנכרי שאינו מיש'‪ .‬הווי ויקחו‬ ‫א" הכתי נדבות פי‬ ‫יד בנ רלב‬ ‫שר‬ ‫הרשח ‪7‬א‬ ‫ליי" "תת‬ ‫היר מ הי וש וכ היוג א‬ ‫רצה גא יי ותה קייט קאז א תד ח‬ ‫להן הק ""ביה‪ :‬הב וכסף‬ ‫שאתן מביאין‪ ,‬אין אתן מביאין משלכן אלא מן‬ ‫הבזה שנתתי לכם בים‪ ,‬שכך הוא או' כנפי ‪)PNA‬‏ נחפה‬ ‫ות כ ל םת ריר בי טס כיה‪ ,‬די כב התסיט‬ ‫בכסף ‪)na‬‏ פ"ח‪ ,‬לד‬ ‫האבות הכל‪ ,‬וכן‬ ‫[הוא] ‪NO‬‏ אל תיראי תולעת יע' (יש' מ'א‪90.32" ,‬‬

‫מאדמים‬

‫ועורות‬

‫אלים‬

‫שמ כ"ה‪7'(,42 ,‬‬

‫‏‪ PD‬דף א' ודף ב' ישנו לקוי‪).‬‬

‫(דף ב'‪ ,‬ע"א)‬

‫נלסדר ס"די‪wom :‬‏ כ"ז‪s'02 ,‬‏‬ ‫א' הק' ‪ 2"7:62‬ארבע קרנות נתתי להן בסיני‪ :‬קרנם‪,‬‬ ‫וקרן התורה‪ ,‬וקרן הכהונה‪ ,‬וקרן המלכות‪ 572 ,‬קר'‬ ‫שלמשה שהיה מלכות‪ ?%,‬כת' ויהי בישורון מלך ‘‪pa‬‏ ל"ג‪ ,‬ה');‬ ‫חאת התרומה אשר ‪NPN‬‏‬

‫‪ 3‬יותר נכון בירושלמי‪ ,‬שם‪:‬‬ ‫שאינו שלו‪ ,‬וכן להלן‪ ,‬עמ' ר"‪.‬‬ ‫‪ 22,‬ת"ה‪ ,‬תרומה ה'‪.‬‬ ‫‪ 8‬שם‪ :‬ותכלת וארגמן‪ :‬תכלת‪ ,‬שצובעין אותו בדם‪ ,‬זכר לאות שכבר התקינו אבות העולם;‬ ‫תולעת‪ ,‬שנ' אל תיראי תולעת יעקב (השוה שמ"ר‪ ,‬פמ"ט‪ ,‬ב')‪.‬‬ ‫‪ 4‬כנראה יש להשלים קצת מן החסר כמו בת"ה‪ :‬בזכות יעקב‪ ,‬שנ' ואת עורות גדיי העזים‬ ‫ובר כ‬

‫מאתם‪,‬‬

‫פרט לתורם את‬

‫וט‬

‫וע'א כל הפסקא כאן עיין ת"ה‪ ,‬תרומה י" בסוף וי"א‪ ,‬ומ"א‬

‫‪52‬‏ ‪ pry‬למעלה‪ ,‬צד ‪404-594‬‬ ‫לשמות כ"ז (הו"ב‪ ,‬ח"א‪ ,‬קע"א‪-‬קע"ב)‪.‬‬ ‫‪ 6‬הנוסח כאן מתאים ‪yna‬‏ לזה שבמ"א‪ ,‬היינו‪ :‬ועשית קרנותיו‪ ,‬אמר הקב'ה‪ :‬ד' קרנות‬ ‫נתתי ‪dno‬‏ בפיני וכו'‪ .‬בת"ה י"‪ ,‬בסוף‪ ,‬הפגנון מקוטע‪ :‬ויעש קרנותיו על ד' פנותיו (שמ' ל"ח‪,‬‬ ‫ב'‪ ,‬וצ'ל‪ :‬ועשית קרנותיו‪ ,‬שמ' כ"ז‪ ,‬ב')‪ ,‬לכפר על אומה שרוממתיה בד' קרנות מסיני (צ"ל‪:‬‬ ‫בסיני)‪ ,‬וכו'‪.‬‬ ‫‪ 72‬צ"ל‪ :‬זו (היינו‪ :‬קרן המלכות) קרנו שלמשה‪.‬‬ ‫‪ 8‬יותר נכון‪ :‬שהיה מלך‪.‬‬

‫נוסח חדש של מדרש תנחומא‬ ‫‪0‬‬

‫קכה‬

‫הנחשת עבה‪ ,‬א' ר' נחמיה כעובי דינר היה מצופה‪.‬‬ ‫א' ר' פינחס בן חמא!‪ 5‬את סבור שמא האש שהיתה‬ ‫[יורדת] מלמעלן לושעה היתהן‪ ,‬לכך לא היה ניזוק‪ ,‬אש‪25‬‬

‫(על הגליון לאורך צד הימיני)‬ ‫שעשה מנשה] היה חביב ממה שעשה שלמה‪ 95.‬תידע לך‪ ,‬כיוון ‪wam‬‏ ‪)ybom‬‬ ‫בית המקדש בנה]‬ ‫מזבח העולה‪ ,‬נוקר]או מזבח הנחשת כשם [שוקראו משה‪wW ,‬‏ ויעש מוזבח נחשת‬ ‫עשרים אמה וג'] (דה"ב ד'‪ ,‬א')‪45.‬‬ ‫ראה מה חביב (‪)man‬‏ הנחשת‪ ..‬א' הק' ב"ה‪ :‬בזכות אש המזבח שהיותה בוערת‬ ‫יומם ולילה אני נפרע]‬

‫ומן המלכות הורנשועה כך‪ ,‬שנ' (לוילה ויו(מם לא תכבה ‪nU‬‏ (יש' ל"ד‪70.55 ,‬‬

‫‪ 15‬מאמר זה חסר בט'א‪.‬‬ ‫‪ 25‬משורה זו נראים רק ראשי האותיות‪ .‬והנה בעמוד זה שו' ‪ :‬התחילה בגובה שורה אחת‬ ‫‏‪ by‬שאר העמודים‪ ,‬ובכן היו בעמוד זה כ"ה שורות ולא כ"ד ‪mem‬‏ ‘‪ (63 ny‬ונקרעו מלמטה‬ ‫ג' שורות‪ ,‬והחסר היה כעין מה שישנו בת"ה‪ ,‬היינו‪ :‬אש [המזבח יתירה‪ . . .‬את מוצא מזבח]‬ ‫שעשה משה (כמו כאן על הגליון)‪.‬‬ ‫‪ 8‬בת"ה‪ :‬היה ‪naa‬‏ לפני הקב'ה ‪yna‬‏ ממזבח העולה שעשה שלמה‪.‬‬ ‫‪ 4‬הנופח ‪DN‬‏ הוא יפה‪ ,‬ובת"ה משובש‪:‬‬

‫בנה ‪mam‬‏ העולה‪ ,‬שנ' אז יעלה שלמה אלף עולות‬

‫יעלה שלמה על המזבח ההוא ‪rp‬‏ פסוק כזה‪ ,‬ועיין בעץ יוסף‪ ,‬אולם כל זה חסר כאן)‪ ,‬ולפי‬ ‫שהיה יודע שמובח הנחשת שעשה משה היה חביב לפני הקב'ה הוציא ‪wo‬‏ המזבח שבנה ‪nam‬‏‬ ‫הנחשת‪ ,‬שנ' ויעש את (צריך להסיר) מזבח הנחשת עשרים אמה‪.‬‬ ‫‪5‬‏ ‪ IND‬חתימת הדרשה (השוה למעלה‪ ,‬צד ‪ .)494‬בת"ה הנוסח‪ :‬אני נפרע מן מלכות אדום‬ ‫(אולם בדפוסים הראשונים‪ :‬הרשעה) באש ותהא נשרפה ביום ובלילה‪ ,‬שנ' לילה ויומם לא‬ ‫תכבה ‪ddo‬‏ יעלה עשנה מדור לדור תחרב לנצח נצחים אין עובר בה‪ .‬בט"א הפיום הוא שונה‬ ‫ומכוון כלפי ישראל‪ :‬אמר הקב"ה‪ :‬יבוא זכות המזבח שאש הקרבנות בוערות (צ"ל‪ :‬בוערת)‬ ‫בו יומם ולילה‪ ,‬ויכפר על ישראל שעוסקין בתורה יומם ולילה‪ ,‬שנ' והגית בו יומם ולילה‪ .‬ואולי‬ ‫יש לחבר שני הנוסחאות באופן שחלק אחד של החתימה מכוון כלפי אדום וחלק ב' כלפי ישראל‪,‬‬ ‫‏‪ ws‬שהוא כמה פעמים בחתימות אחרות‪ .‬וע"א הקשר ‪wap‬‏ פסוקי החתימה ‪Do‬‏ יש' ל"ד‪,‬‬ ‫י'‪ ,‬ויה' א'‪ ,‬ח') ובין ההפטרה לסדר דנן ‪yy‬‏ למעלה‪ ,‬צד ‪.404-594‬‬

‫קטעי‬

‫קכד‬

‫‪DW‬‏ ‪WO‬‬

‫‪PV IDNAV‬‬

‫הגניזה‬

‫(דף ב'‪ ,‬ע"ב)‬ ‫למה‪ ,‬עושה שלום במרומיופ‪( 9‬אי' כ"ה‪ ,‬ב')‪ .‬מפני שאמרתי לך אש ‪noT‬‏‬ ‫ל‬ ‫את מתירא שלא ישרפו העצים‪ .‬מיתין נכנסין לפניי‬ ‫‏‪ 397M‬ומוציאין שקידים‪WwW +9 ,‬‏ ויוצא פרח (במ' י"ז‪ ,‬כ"ז)‪ ,‬ארזין ששלח‬ ‫חירם לשלמה‪ ,‬עשאן למלאכת המקדש‪ ,‬הריחו‬ ‫‪ 5‬בחיייצ‪ +‬העולם והטריבו‪ .+?.‬א' ר' לוו כיוון שהכניס שלמה‬ ‫את הארון הטריבו?‪ +‬העצים ‪)yw‬‏ פירות‪ ,‬שתולים‬ ‫‏‪ maa.‬י'י (תה' צ"ב‪ ,‬י"ד)‪ .‬וכן היו ‪yrp‬‏ פירות עד שעמד מנשה‪+3‬‬ ‫והכניס את הצלם ‪dam‬‏ קודש הקדשים‪ ,‬ונסתלנקזה השכינה‪,‬‬ ‫‏‪ wan‬הפירות‪ ,‬שנ' ופרח לבנון אומלל ‪yno‬‏ א'‪ ,‬ד')‪ .‬וכך א' הק' ב"ה‬ ‫‪ 01‬למשה‪ :‬בדים שעשיתה לארון עתידין להאריך אחר‬ ‫ארבע מאות ושמונים שנה‪ ++ ,‬שנ' ויאריכו הבדים (מ"א א'‪ ,‬ה')‪,‬‬ ‫ומיתין נכנסין לפניי ויוצאין חיין‪ ,‬ואת מתירא שלא‬ ‫ישרפו העיצים במזבח‪ ,‬הן עשווין*‪ +‬לכבודי‪ ,‬ואת מתירא‬ ‫שלא ישרפו‪>I .‬‏ מימך כשהייתה נכנס‪ +%‬לתוך מחןיןצתה‬ ‫‪ 5‬שלאש ומהלך בין הגדודים‪ ,‬היה לך להשרף‪ .‬ועוד‬ ‫שהיתהז‪ +‬בא אצלי‪ ,‬ומשה נוגש] (שמ' כ'‪ ,‬י"ח)‪TNIP ,‬‏ אש אכלה‪ ,‬כי יי‬ ‫‪ 8784‬אש אוכלה (דב' ד'‪ ,‬כ"ד)‪ ,‬שמא נכוית‪ ,‬למה‪ ,‬שהיתהז‪ +‬עולה לכבודי‪.‬‬ ‫מזבח העולה אפעלפי שכת' בו אש תמיד לא הנחשת‬

‫‏‪ pny‬להבעיר את העצים נשרפין‪ +9.‬ואם תומר‪ %%‬שהיה‬ ‫‪ 8‬השוה הפתיחתא‬

‫של ר' תנחומא מפסוק זה למעלה‪ ,‬עמ' ט"‪.‬‬

‫‪ 9‬כמו שמפרש בעל עץ יוסף‪ :‬ר"ל עצים יבשים שאין להם לחלוחית כמת ויוצאין חיים‬ ‫היינו רטובים‪.‬‬ ‫‪ 04‬חסר בת"ה ובמ"א‪ ,‬ובת"ה נאמר‪ :‬ויוצאין חיים‪ ,‬זה מטה אהרן וכו'‪.‬‬ ‫‪ 1‬צ"ל‪ :‬בחי העולם (דנ' "ב‪ ,‬ז')‪ ,‬היינו השם‪ .‬בת'ה‪ :‬בחייו של עולם‪ ,‬ובמ"א הפגנון‬ ‫יותר יפה‪:‬‬

‫הריחו משכינתו של מלך עולם‪.‬‬

‫‪ 2‬צ"ל‪ :‬והרטיבו‪.‬‬ ‫‪ 3‬וכן במ"א‪ ,‬ובת"ה‪ :‬והיו הולכין ועושין פירות‪ ,‬ומהם היתה פרנסה גדולה לפרחי כהונה‪,‬‬ ‫עד שעמר מנשה וכו'‪.‬‬ ‫‪ 44‬בת"ה‪ :‬עתידים להאריך אחר פ"ד שנה‪ ,‬ובעל ענף יוסף ‪won‬‏ לנכון‪ :‬תפ" שנה‪ ,‬היינו‬ ‫כפי החשבון במ"א ו'‪ ,‬א'‪ ,‬שהתחלת בנין ביהמ"ק היתה ‪,‬בשמונים ‪wm‬‏ וארבע מאות שנה לצאת‬ ‫בני ישראל מארץ מצרים"‪ ,‬ונשלם ‪,‬שבע "‪wO‬‏ אח"כ‬

‫(שם‪ ,‬ל"ח)‪ ,‬ובכן מאורע זה של ‪,‬ויאריכו‬

‫היה ‪,‬אחר ארבע ‪DNIM‬‏ ושמונים ‪)way‬‏ שנה"‪ ..‬כאן נזכר המספר העגול של ת'פ שנה‪.‬‬ ‫צ"ל עשויין‪.‬‬ ‫במ"א משובש‪ :‬וממך ‪ANA‬‏ רוצה (צ"ל‪ :‬הייתה צריך) ללמוד‪ ,‬למה‪ ,‬כשהיית נכנס וכו'‪.‬‬ ‫=שהייתה‪.‬‬ ‫=אלהיך‪.‬‬

‫הבדים"‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪ 9‬צ"ל‪ :‬לא הנחשת עתיד ליבער ולא העצים נשרפין‪.‬‬ ‫‪= 0‬תאמר‪.‬‬

‫קטעים ממדרש על התורה‬

‫קכז‬

‫אני ‏‪ of‬אלהיך‪ .9‬עו" י"ט‪ ,‬ב')‪ ,‬וילבשיו ‪am‬‏ קדש‪ ,‬ש' כתונת בד קדש שם‬ ‫ט"ז‪ ,‬ד')‪ ,‬ויכפר על ישי‬

‫‪10‬‬

‫‪15‬‬

‫שנקראו קדושים‪ ,‬קדושים תהיו (שם‪ ,‬י"ט‪ ,‬ב')‪ ,‬והייתםגי לי קדו שם‪ ,‬כ'‪DO ,‬‏‬ ‫ומשכן קד'‪:9‬‬ ‫היא‪ ,‬ש' והבדילה הפרכת ‪( 932‬שמ' כ"ו‪ ,‬ל'ג)‪ ,‬ומזבח ‪p',21‬‏ ש' ‪mm‬‏ המזבח‬ ‫קדש (שם‪ ,‬כ"ט‪ ,‬ל"ז)‪,‬‬ ‫אה ךכל יאו לע דק ש‬ ‫‪ ee‬תאו חבות שה שנ לק‬ ‫‏‪Pema‬‬ ‫‏‪ Onis‬ל ןיהכ‬ ‫‏‪ od‬ראה מה*‪ :‬קדושות ביד כהן‪ .‬‏ לקח פר אחד‪ ,‬ואילם שנים‬ ‫(שמ' כ"ט‪ ,‬א')‪,‬‬ ‫רמז לשני בניו ‪waj‬‏ ‪ oop‬ולא משמשין‪ ,‬ושנים יותר>‪ :‬לו‪,‬‬ ‫שם‪ ,‬ב')‪,‬‬ ‫‪ yn‬רתי "‪n‬מ‪s‬‏‬ ‫זה אלעזר ‪)sesae‬‏ הום ‪eD‬‏‪i‬‬ ‫ראה מה‬ ‫קרבנות חביבין שנקרבין על גבי המזבח יפים ליש'‪wob :%,‬‏ מה‬ ‫שהיה מתקרב ממנו היה מברך את מינו‪ .‬‏ לחם הפנים‬ ‫כשהיה על גבי השלחן‪ ,‬בזכותו היה מתברך הלחם‪ .‬ובזכות‬ ‫בכורים‪ ,‬מתברכין ‪DPM‬‏ האין‪ 93.‬ובזכות )‪ 702‬שהיה מתנסך‪,‬‬ ‫מתברך הגפן‪ .‬ובזכות תמידין וקרבנות שמקריבין על‬

‫(דף‪(39a ‎‬‬ ‫גבי המז'‪ ,‬ו מתברך שגר אל'?? ועשתרות ~'‪( 32‬דב' ז'‪" ,‬ג)‪ .‬וכיון שנרמו‬ ‫עונות‬ ‫ובטלו כל אלו‪ ,‬שבתה שמחה ונמנעו טובות מן העולם‪ ,‬ש' ערבה‬ ‫‪ 3‬צ"ל‪ :‬אלהיכם‪.‬‬ ‫‪ 01‬משפט זה חסר בשמ"ר‪.‬‬ ‫גג מכאן ועד סוף המאטר ‪MO‬‏ שם‪.‬‬ ‫‪21‬‬

‫=קדש‪.‬‬

‫‪ 3‬היינו‪ :‬לכם בין הקדש ובין קדש הקדשים‪.‬‬ ‫‪ 41‬אמנם בפסוק זה ‪RP‬‏ המלה ‪,‬קדש'‪ ,‬וצ"ל‪ :‬חאת תורת האשם קדש קדשים הוא ("‬ ‫‪ 51‬צ"ל‪ :‬כמה‪.‬‬ ‫‪ 6‬צ"ל‪ :‬יותרו‪.‬‬ ‫‪ 71‬עיין שמ"ר‪ ,‬פל"ח‪ ,‬ז'‪ :‬א"ר פנחס הכהן בר חמא הה"ד מגיד מראשית אחרית‪ ,‬פר אחד‬

‫זה אהרן‪ ,‬ואילים שנים זה אלעזר ואיתמר‪ ,‬רמז נתן לו וכו' ‪mem‬‏ גם ת"ה‪ ,‬תצוה | בסוף)‪.‬‬

‫‪ 8‬עיין ת'ב | ות"ה ‪a‬‏ ‪ awm‬להלן (עט' ר"ס)‪ ,‬ושם הנוסח דומה לזה שלפנינו‪.‬‬

‫יל‬ ‫‪ 20‬שיל‪‎‬‬

‫האילן‪.‬‬ ‫‪oh‬‬

‫‪= 12‬המזבח‪.‬‬ ‫‪- 22‬אלפיך‪.‬‬ ‫‪= 32‬צאנך‪.‬‬

‫הז‬ ‫‪.‬‬

‫קטעים ממדרש על התורה‪.‬‬ ‫החלקים הניתנים ‪DNI‬‏ הם לפדרים פ"ו‪ ,‬ס"ז‪ ,‬ס"זי‪ ,‬ס"ח‪ ,‬וס"חי ‪mw‬‏ ‪?wom‬‬ ‫כ"ט‪-‬ל"א)‪wo .‬‏ עוד ב' קטעים באותה כת יבה לסדרים שבחומש דברים‪ ,‬ומקומם‬ ‫יהיה בכרך ב'‪ .‬ובכן ברור שכ"י זה השתרע על כל התורה‪oap .‬‏ המדרש הוא‬ ‫בתכלית הקיצור‪ ,‬ולפעמים הוא מקוטע; גם המעתיק עשה כמה שבושים ‪)yP‬‏‬ ‫בהערות)‪ .‬בחלקים שלפנינו לא זכרה ‪wo‬‏ אגדה ‪avo‬‏ אומרה‪sbo ,‬‏ בקטעים‬ ‫לדברים שונה הדבר בנוגע לפרט זה‪ .‬בכלל נראה שמדרש זה מאוחר‪ ,‬והוא מעובד‬ ‫ממדרשים ‪yna‬‏ שלמים וקדמונים‪ .‬מצד זה הוא דומה לאלה שבקטעים ב' וד'‬ ‫(למעלה‪ ,‬עמ' ל"ב‪ ,‬ועמ' מ')‪ .‬עכ"ז נמצאים בו ענינים חדשים ונוסחאות שונות ‪mem‬‏‬ ‫ההערות כאן ולקטעים שלדברים)‪ .‬אמנם האגדה היתה כמעין הנובע בימי פריחתה‬ ‫בא"י‪ ,‬ומן החומר ‪AYO‬‏ נעשו כמה וכמה מדרשים ועיבודים בצורות שונות‪ ,‬כמו‬ ‫שמראות ביחוד תגליות כ"י הגניזה‪.‬‬ ‫[כ"י אוכספורד‬

‫‪.d 64‬‏ ‪ .sM, .beH‬דף מ"ח‪-‬מ"ט='‪.1602. 3462‬‬

‫בין הדפים‬

‫ישנו‬

‫ליקוי של שני דפים‪ ,‬אולם דף ב' מאלה האחרונים נמצא ב‪B 2-‬‏ ‪ ,1.-5. xoB‬סימן ‪].68‬‬

‫]‪ 77905‬ס"ו‪‎:‬‬

‫‪ mow‬כ"ט‪L's ‎,‬‬

‫(דף מ"ח‪ ,‬ע"א)‬ ‫היאך‪ :‬יהו? מטהרין ואוכלין בקדש‪ %,‬היאך יהו סובלין‪ +‬ואוכלין‬ ‫בתרומה‪ ,‬היאך* יהו מתקדשין ואוכלין בטהרות‪ .‬‏ לקדש אתם‬ ‫ל כהן ל י שמ' כ"ט‪ ,‬א')‪ ,‬יבא אהרן ששקרא קדש‪)"DID ,‬‏ לבית המקדש שנק'ז‬ ‫קדש‪ ,‬ש'* מקדש יוי כוננו ידיך ג'י (שם‪ ,‬ט"ו‪ ,‬י"ז)‪ ,‬ויקריב לפני קדוש‪ ,‬ש' כי קדש‬ ‫‪ 1‬ת'ב‪ ,‬תצוה ט'‪ ,‬ת"ה ‪”as‬‏ התחיל מלמדן היאך יהיו מטהרין וכו'‪.‬‬ ‫‪ 3‬צ'ל‪ :‬בקדש'=בקדשים‪.‬‬ ‫‪= 2‬יהיו‪.‬‬ ‫‪ 4‬צ'ל‪ :‬טובלין‪.‬‬ ‫‪ 5‬משפט זה חסר בת'ב (עיין שם‪ ,‬הע' נ'ד)‪ .‬השוה גם להלן‪yp‘ ,‬‏ רנ"ט‪.‬‬ ‫‪= 6‬קדוש‪ ,‬וחסר כאן הפסוק שרומז לזה‪nem .‬‏ שמ"ר פל"ח‪ ,‬ז'‪ :‬אמר ר' חנינא יבא קדוש‪,‬‬ ‫ויכנס לקדוש‪ ,‬ויקריב לפני קדוש‪ ,‬ויכפר על קדושים‪ .‬יבא קדוש‪ ,‬זה אהרן‪ ,‬שנ' לאהרן קדוש‬ ‫ה' ‘‪ma‬‏ ק'ו‪ ,‬ט'ז)‪ ,‬ויכנס לקדוש‪ ,‬זה מקדש‪ ,‬וכו'‪nwom .‬‏ פה דומה לוה שבמדרש על התורה‬ ‫(להלן‪yp‘ ,‬‏ רנ'ט‪-‬ר"ס)‪.‬‬ ‫‪= 9‬גומר=וגוטר‪.‬‬ ‫‪= 8‬שנאמר‪.‬‬ ‫‪= 7‬שנקרא‪.‬‬

‫קכו‬

‫קכט‬

‫קטעים ממדרש על התורה‬

‫‪ ATI‬דחא לש ריינ ‪-2‎‬ב ‪ ,T.-S. Box C‬סימן‪[.86 ‎‬‬

‫נלסדר ‏‪ zap‬שמות‪ ,‬ל'‪" ,‬א‪-‬י"ב ]‬ ‫(עמוד א')‬ ‫להשתבח ביום הדין‪ %%,‬ש' ויגבה יוי צבאות ג' (יש' ה'‪ ,‬ט"ז)‪ .‬גדול ‪nees‬‏ ‪>n‬‬ ‫צרקה‬ ‫שהיא ‪ea‬‏ חיים לעושיה‪ ,‬ש' רודף צדקה ‪MOT‬‏ (מש' כ"א‪ ,‬כ"א)‪SIPA ,‬‏‬ ‫בעולם‬ ‫הזה וחיים ‪dy‬‏ הבא‪ +9,‬ומלוה לו בעשה‪ *:‬פטירתו מן העולם‪ ,‬ש'‬

‫אז יבקע כשחר ג' (יש' נ'ח‪ ,‬ח')‪ .‬גדולה צדקה שהיא תלויה לרשעים‬ ‫ומארכת להן‪ ,‬כשאמר?‪ +‬דניאל לנבוכדנצר‪ :‬להן מלכא מְלְכִי ישפר ‪mm‬‏‬ ‫‪3‬‏ ‪Ts‬‬ ‫)‪ 2534‬לצדיקים‪ .‬ובה נשתבח דויד‪ ,‬שנ' ויהי דויד עשה משפט וצד' (ש'ב ח'‪,‬‬ ‫ט"ו)‪.‬‬ ‫ובה נתרוממו יש'‪ ,‬בנדבה‪ ++‬שהביאו במלאכת המשכן‪ ,‬ונתן להן‬ ‫תלוי ראש על ידי משה‪ ,‬ש' ‏‬

‫תשא‬

‫כי‬

‫את‬

‫ראש‬

‫שמ > "ב)‪ .‬א'‬

‫משה לפני הק'‪54:‬‬ ‫מי ‏‪ Sop‬למנות את יש'‪)ydo ,‬‏ כת' והיה מספר בני יש' ג' (הו' ב'‪ ,‬א')‪ .‬א'‬ ‫‪10‬‬

‫‏‪Sona‬‬ ‫ראש‪ +%‬אותתיו שלשבטים ואת ‪yoT‬‏ על מנינן‪ :‬ראובן‪ ,‬ר'‪ ,‬ר' אלף;‬ ‫שמעון‪ ,‬ש'‪ ,‬ש' אלף; לוי אינו מן המנין; יהודה‪ ,"" ,‬י" אלף; יששכר‪,‬‬ ‫בשמות‬

‫‏‪ a7‬ע'א סדר זה עיין למעלה‪ ,‬צד ‪.805‬‬

‫ל'‪" ,‬א והלאה‪ ,‬התחילה גם הקריאה‬

‫בשבת שקלים‪ ,‬ובקשר עם קריאה זו נדון על הדרשות להלן בכרך ב'‪.‬‬ ‫‪8‬‬

‫ע'א‬

‫כח‬

‫ה‬ ‫הצדק |‬

‫עי‬

‫סדר‬

‫אליהו‬

‫זוטא‪,‬‬

‫הקב"ה משתבח בצדקה‪ ,‬שנ' ויגבה ה' צבאות‬ ‫דומה למה שנמצא במדרש משלי‪DMT ,‬‏ (הו"ב‪,‬‬ ‫כמה הוא גדול כחה של צדקה וכו'‪yb .‬‏ פסוק‬ ‫בפסדר"כ ב' הו"ב‪ ,‬י"ב‪ ,‬ע"ב‪ ,‬והשוה ת"ה‪ ,‬כי‬

‫פ"א‬

‫(הו"‬

‫מא"ש‪,‬‬

‫‪,)961-171‬‬

‫ושם‬

‫נאמר‪:‬‬

‫א‬

‫במשפט והאל הקדוש נקדש בצדקה‪ .‬הנוסח פה‬ ‫‪ :)67‬ד"א צדקה תרומם גוי‪ ,‬א"ר יוחנן בא וראה‬ ‫זה (מש' י"ד‪ ,‬ל"ד) נדרשה פתיחתא לשבת שקלים‬ ‫תשא ה')‪ ,‬ובכן גם מאמרו של ר' יוחנן הוא חלק‬

‫של פתיחתא זו‪.‬‬ ‫‪‘pn‬‬

‫התחלת המשפט פה אפשר להשלים ‪ytp‬‏ מדרש משלי‪ ,‬היעו‪[ :‬גדול הוא כח צרקה שבה‬ ‫עתיד] להשתבח ‪avo‬‏ הדין וכו'‪.‬‬ ‫‪ 9‬צ"ל‪ :‬הוא‪.‬‬ ‫‪ 04‬השוה‬

‫שם‪ ,‬הע' ‪OW‬‏‬

‫‪ 14‬צ"ל‪ :‬בשעת‪.‬‬

‫‪= 24‬כמו ‪YROTS‬‏‬

‫‪ 3‬צ"ל‪ :‬וכל שכן‪.‬‬ ‫‪ 4‬מאמר זה ‪NIN‬‏ פוף הפתיחתא בפסדר"כ‬

‫(י"ד‪ ,‬ע"ב)‪nap :‬‏ אמרי ‪SIPA‬‏ תרוטם נוי‪,‬‬

‫בנדבה שהביאו ישראל למלאכת המשכן ולאהל מועד‪?NJ ,‬‏ להם תלוי ראש ע"י משה‪.‬‬ ‫‪ 5‬עיין ת"ב‪ ,‬כי תשא ה'‪ ,‬וש'נ‪.‬‬

‫‪ 6‬צ"ל‪ :‬טול ראשי אותיות‪.‬‬

‫קטעי‬

‫קכח‬

‫מדרשים‬

‫מכתבי‪-‬יד‬

‫הגניזה‬

‫כל שמחה ג' (יש' כ"ד‪ ,‬י"א)‪ .‬וכן נביא או' זרעתם הרבה והבא מעט ג' (חני‬ ‫א'‪ ,‬ו')‪ ,‬משבטל‬ ‫‪ dno‬הפנים‪ .‬אכול‪ orp ‎‬לשבעה‪ wo ‎‬משבטל עמר‪ .‬שתו ואין לשכרה‪‎‬‬

‫‪10‬‬

‫)‪(ow‬‬

‫משבטל*? נסכין‪ .‬לבוש ואין ‪dnid‬‏ (שם)‪ ,‬משבטל‪ ?%‬בגדי כהונה‪ .‬והמשתכר‪53‬‬ ‫משתכר אל צרור נקוב (שם)‪ .‬משבטלו בכורות‪ ,‬גזר ממכלה צאן ‏ חב' ג'‪ ,‬י"ז)‪.‬‬ ‫משב'‪62‬‬ ‫תמיד‪ ,‬ואין בקר ברפתים ‪woc.‬‏ אבל לע'ז? לבוא הק' מחזיר כל ברכות‬ ‫לארץ‪ ,‬ש' ואתם הרי יש' עפכםפ‪ ?9‬ג' (יח' ל"ו‪ ,‬ח')‪ ,‬ומשכלל חרבן ירושלים‪,‬‬ ‫ומחזיר עבדת הק'‪ ?%‬לתוכו ביד בני אהרן הכהן‪ ,‬ש' וישב מצרף‬ ‫ומטהר ג' (מלא' ג'‪ ,‬ג')‪ ,‬ומכנס גליות כל יש' לתוכו‪ ,‬ש' ‪ana‬‏ ירוש' וג' (תה'‬ ‫קמ'ז‪ ,‬ב')‪ ,‬ומצמיח‬ ‫להן בית דויד‪ ,‬ש' שם אצמיח קרן ג' (שם‪ ,‬קל"ב‪"" ,‬ז)‪09,‬‬

‫[לסדר ס"ז‪wom :‬‏ ל'‪s'L ,‬‏‬ ‫‏‪ Maro‬מקטר קט‪.‬‬ ‫ועשית‬ ‫כת'יי ‪noj‬‏ תפלתי קטרת לפנ' וג' ‘‪mn‬‏ קמ"א‪ ,‬ב')‪ ,‬מה ערבה קטרת לפני‬ ‫הק'‪23‬‬

‫שהקישה דויד בתפלה‪ .‬א'‪ 33:‬רבונו שלעולם‪ ,‬בבקשה ‪ooj‬‏‬ ‫כשם שקטרת ערבה לפניך‪ ,‬כך תפלתי ‪ynam‬‏ לפניך‪y' ,‬‏‬ ‫‪ 15‬תכון תפ' ק' ג'‪ .‬א'‪ %+‬ר' יוסי היה מתפלל ‪yo‬‏ דמדומי החמה‬ ‫שתהא*‪ 5‬עליו מורא שמים כל היום‪ %%.‬א' הק' לישר'‪ :‬לפני חביב‬ ‫‏‪ IND‬סוף העמוד‪)wi ,‬‏ ליקוי של ב' דפים בכ"י אוכספורד‪ ,‬אולם הדף השני‬ ‫מאלה ‪TNO‬‏ ‪ oO‬נמצא בקטע שבקמבריג' שאנו נותנים כאן‪).‬‬ ‫‪ 4‬צ"ל‪ :‬משבטלו‪.‬‬ ‫‪ 52‬צ"ל כמו להלן‪yp‘ ,‬‏ ר"ס‪ :‬משבטלו כל העבודות‪ ,‬והמשתכר וכו'‪ ,‬ושם נוסף גם‪ :‬משבטלו‬

‫השקלים‪ ,‬בטלו ברגמטיאה (צ"ל‪ :‬בטלה פרגמטיא) ואין רווחה‪.‬‬ ‫‪= 6‬משבטל‪.‬‬ ‫‪= 72‬לעתיד‪.‬‬ ‫‪ 8‬צ"ל‪ :‬ענפכם‪.‬‬

‫‪9‬‬ ‫‪0‬‬ ‫‪1‬‬ ‫‪23‬‬ ‫‪33‬‬ ‫‪4‬‬ ‫‪5‬‬

‫צ'ל‪ :‬המק'=המקדש‪ ,‬כמו שם‪.‬‬ ‫ע"א חתימה זו בדברי נחמה עיין למעלה‪ ,‬צד ‪405-505‬‬ ‫=כתיב‪ .‬ע"א פתיחתא זו עיין למעלה‪ ,‬צד ‪.805‬‬ ‫הקדוש [ברוך הוא]‪.‬‬‫=אמר‪.‬‬ ‫באמרו‪TW ,‬‏ חכמים‪.‬‬ ‫בכדי‬

‫שתהא‬

‫עצ"ל‪:‬‬

‫שיהא)‪.‬‬

‫‪ 6‬ירושלמי ברכות פ"ד (דף ז'‪ ,‬ע"ב‪ ,‬למטה)‪ ,‬ושם‪:‬‬

‫ר' יוסי בן חנינא‪.‬‬

‫קלא‬

‫קטעים ממדרש על התורה‬

‫[לסדר ס"ח‪wom :‬‏ ל"א‪ ,‬א'‪-‬ב'‪].‬‬ ‫ראה קראתי ‪avo‬‏ בצלאל‪ .‬על ‪wo‬‏ הכמתו נקרא‪ ,‬שעשה ‪yb‬‏‬ ‫לארון‪ %,‬וסכות על הארון (שם‪ ,‬מ'‪ ,‬ג')‪ ,‬שישכון ישר' בצלו‪ ,‬ש' בצלו חמדתי‬ ‫וישבתי ‪Tw‬‏ ב'‪ ,‬ג')‪ .‬טוב שם משמן טובז‪( 5‬קה' ז'‪ ,‬א')‪ ,‬שמן טוב ריחו נודף‬ ‫בבית‪ ,‬שם‬ ‫טוב הולך מסוף ‪yO‬‏ ועד סופו‪ ,‬ש' ויצא ‪wo‬‏ דויד ג' (דה'א י"ד‪" ,‬ז)‪ .‬בכמה‬ ‫‪5‬‬

‫דברים אמ' ויחל‪( %5‬שמ' ל"ב‪ ,‬י"א)‪ ,‬מלמד שעשה עצמו חולה‪wob ,‬‏ מה‬

‫שידבר ‪RP‬‏ אדם מפקיד*‪ 5‬עליו‪ .‬א' לפני הק'‪ :‬יש אדם שנשא‬ ‫(כאן סוף הקטע‪ ,‬וההמשך נמצא בכ"י אוכספורד‪,‬‬

‫דף מ"ט‪).‬‬

‫(דף מ"ט‪ ,‬ע"א)‬ ‫אשה באלף דינרי זהב‪ ,‬והוציאה ששברה חבית של חמץ‪ ,‬למה‬ ‫וי יחרה אפך (שם)‪ ,‬עכשיו שוב מחרון אפך שם‪ ,‬י"ב)‪ ,‬זכור לאב' ‪)ep‬‏ "ג)‪.‬‬ ‫לא תלןו‪ 95‬לו‬

‫בזכות עצמו‪ ,‬ש' אנא יוי זכור (מ"ב כ'‪ ,‬ג')‪ ,‬ותלו לו בזכות אחרים‪ ,‬ש' וגנותי‬ ‫על העיר בחסדי ג' ‏ שם‪ ,‬ו')‪ .‬משה תלו לו בזכותו‪ ,‬ש' ויא' יי סלחתי כדב'‬ ‫םי לכי‬

‫=‬

‫ואמלא‬

‫אתו‬

‫רוח‬

‫אל"‬

‫‘‪wo‬‏ לא‪ ,‬ג')‪ ,‬מצאנו שאין ‘‪ap‬‏ נותן חכמה‬

‫אלא למי שהוא‬ ‫‪>a‬‬ ‫‏‪ was‬של ןב לובי ‪aS‬‏ ‪mop‬‬ ‫יהב חכמתא לחכי" (דנ' ‪ ,'2‬כ"א)‪.‬‬

‫‪)ye )eo‬‬

‫‪oo‘ eniM‬‬

‫‪ 65‬שונה בת"ה‪ ,‬ויקהל ג'‪ ,‬בסוף‪ :‬ולמה נקרא ‪ew‬‏ בצלאל‪ ,‬שעשה ‪xb‬‏ לאל‪ ,‬שנ' יישב בסתר‬ ‫עליון בצל שדי יתלונן‪.‬‬ ‫‪ 75‬פתיחתא מפסוק זה נמצאת לפדר ‪y'b‬‏ שהוא דומה לפדר דנן ‪yyy‬‏ למעלה‪ ,‬צד ‪.)885‬‬ ‫‪ 8‬מאמר זה עד ‪,‬סלחתי “‪tar‬‏ ‪ DA‬מ"ט‪ ,‬ע"א‪ ,‬שו' ‪ )+‬הוא שלא במקומו‪ ,‬ושייך לסדר‬ ‫‏‪( en'd‬עיין למעלה‪ ,‬צד ‪(715-815‬‬

‫‪ 05‬צ"ל‪ :‬אין אדם מקפיד‪ .‬וע"א ‪,‬ויחל" במובן אגדתי זה ‪neM‬‏ שמ"ר‪ ,‬פמ'ג‪ ,‬ג'‪ :‬ר' יהודה‬ ‫אומר חלה משה כשעשו אותו מעשה‪ ,‬וברכות ל"ב‪ ,‬ע"א‪ :‬א"ר אלעזר מלמד שעמד ‪own‬‏ בתפלה‬

‫עד שחלה (כפי כ"י מינפען‪ ,‬עיין ד"ס‪ ,‬צד ‪ ,961‬הע' ג')‪ ,‬אולם האגדה פה היא ‪ena‬‏ לגמרי‪.‬‬ ‫‪ 0‬צ"ל‪ :‬חזקיה לא תלו לו וכו'‪ .‬השוה ברכות "‪ ,‬ע"ב‪ :‬א"ר ‪ynp‬‏ משום ר"י בן זמרא‬ ‫כל התולה ‪raom‬‏ עצמו וכו'‪ ,‬ופסדר"כ כ"ו (הו"ב‪ ,‬קס"ז‪ ,‬ע"ב)‪.‬‬ ‫‪ 16‬השוה כמו כן בפסדר'כ‪ :‬משה הושיטה לשם זקנו‪ ,‬זכור לאברהם ליצחק ולישראל‬ ‫עבדיך‪ ,‬ויצאת לשמו‪ ,‬ויאמר ה' סלחתי כדבריך‪ ,‬אולם בברכות הנוסח הוא‪ :‬משה תלה בזכות‬ ‫אחרים‪. . .‬חלו לו בזכות עצמו‪ ,‬שנ' ויאמר להשמידם לולי משה בחירו וגו' ‘‪MA‬‏ ק"ו‪ ,‬כ'ג)‪.‬‬

‫קטעי‬

‫מדרשים'‬

‫מכתבי‪-‬יר‬

‫הגניזה‬

‫י" אלף; זבולון‪ ,‬ז' אלף; בנימן‪ ,‬ב' אלף; דן‪ ,‬ד' אלף; נפתלי‪ ,‬נ' אלף;‬ ‫ו‬ ‫אלף; אשר‪ ,‬א' אלף; יוסף‪ ' ,‬אלף; צ"ז;‪ +‬ג' אלפים האחרונים נפלו במעשה‬ ‫עגל‪ ,‬לש" ויפל טפ העם ‪YO‬‏‬

‫‪eee eae )eD‬‬

‫וס‬

‫‪nes‬‬

‫ל'‪raj ,‬‏ בלשון זה ‪maoN‬‏ ש'‬ ‫‪5‬‬

‫זה‬

‫כי זה משה האיש ג' ‪wo‬‏ ל"ב‪ ,‬א')‪ ,‬ובלשון זה הגביהן‪ ,‬ש'‬ ‫העשיר‬ ‫‪wo‬‏ ל'‪ ,‬ט")‪ ,‬כדי שיסתתסוט‪ %‬כלם בכפרה‪ ,‬ש'‬ ‫לא ירבה‬ ‫םירופכה ה םש מ‬ ‫‏‪Geel fats‬‬

‫יתנו ג'‪94‬‬

‫ולקחת‬

‫(עמוד ב')‬ ‫וכן לעתיד הק' מכפר עונותיהן שליש'‪ ,‬ש' בימים ההם ובעת ג' (יר' נ'‪ ,‬ד')‪.‬‬ ‫י" פעמים נמנו יש'‪ 5::‬ט' לשעבר‪ ,‬ועשירי לעת' לב' שימנו על ידי‬

‫‪5‬‬

‫משיח‪ .‬ואלו הן‪ :‬בראשנה ירדו?* למצ'‪ ,‬כל הנפש ג' (בר' מ'"ו‪ ,‬כ"ו)‪ .‬ב' על‬ ‫ידי אהרן‬ ‫ומשה שיצאו‪ 95‬ממצ'‪ ,‬ש' ‪NOY‬‏ בני יש' מרעמסס ג' ‏ שמ' י"ב‪ ,‬ל"ז)‪ ,‬רעמסס‬ ‫בגמטריא ת"ל‪ ,‬כשם שא' משה ויהי מקץ ל' שנה ות' ‪wm‬‏ (שם‪ ,‬מ"א)‪ .‬ג'‬ ‫בשקלים‪ ,‬‏‪ yw‬כי תשא‪ .‬ד' בדגלים‪ ,‬בשנה השנית לצבאותם*‪ 5:‬מאר'‬ ‫(במ' א'‪ ,‬א')‪.‬‬ ‫ה' בחומש הפקודים על ידי משה ואלעזר‪ ,‬ש' שאו את ראש כל ע' (שם‪ ,‬כ"ו‪ ,‬ב')‪,‬‬ ‫ובסוף פקדו מנינם פ )‪ 953.45‬ששי על ידי שאול‪ ,‬בבזק ‏ ש'א י"א‪ ,‬ח')‪ray .‬‏‬ ‫בטלאים ‏‪ ow‬ט'ו‪ ,‬ד')‪tios .‬‏ על ידי דויד‪ ,‬ויתן יואב את מספר ג' ש"ב כ"ד‪,‬‬ ‫ט')‪ .‬ט' בימי עזרא‪,‬‬

‫‪ 01‬ש' כל הקהל כאחד ‘‪yno‬‏ ז'‪ ,‬ס"ו)‪ .‬‏ לעתיד‪ ,‬עוד תעברנה הצאן על ידי מונה‬ ‫(יר" ל'ג ‪na‬‏‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪0‬‬

‫צ"ל‪ :‬תקצ'"ז אלף‪ ,‬היינו סך הכל של מספרים הנ"ל‪.‬‬ ‫בת"ב וכו' נאמר בסוף‪ :‬לכך אמר הקב"ה למשה ‪pm‬‏ את ישראל לידע כמה ‪no‬‏‬ ‫פסרריב עבשכ תיה ה'‪,‬‬ ‫צ"ל‪ :‬שישתתפו‪.‬‬

‫‪ 1‬עיין ת"ב ח'‪ ,‬וש'נ‪.‬‬

‫‪ 38‬צ"ל‪ :‬כשיצאו‪.‬‬

‫‪ 2‬צ"ל‪ :‬כשירדו‪.‬‬ ‫‪ 8‬צ"ל‪ :‬לצאתם‪.‬‬ ‫‪ 4‬המובן כנראה הוא שבמנין השני שבמדבר‪ ,‬שהיה אחרי המגפה (שם‪ ,‬כ"ה‪ ,‬י"ט והלאה)‪,‬‬ ‫היה הסך‪-‬הכל ‪dnim‬‏ מבמנין הראשון שם‪ .‬אולם המספרים כאן הם משובשים‪ .‬ההפרש בין‬ ‫הס"ה שבבט' א'‪ ,‬מ"ו‪ ,‬ובין כ"ו‪ ,‬ג'א‪ ,‬הוא אלף ושמנה ‪DNM‬‏ ועשרים (עיין לק"ט‪ ,‬פ' פינחס‪TA ,‬‏‬ ‫קל'ג‪ ,‬ע"א)‪.‬‬

‫‪ 5‬צריך‪‎‬‬

‫‪yond‬‬

‫קטעים ממדרש על התורה‬

‫קלג‬

‫‪ 5‬ובמ' כ' וירא משה את כל המל' ‪( 917‬שמ' ל"ט‪ ,‬מ'ג)‪| .‬וכן בשמים ‪sw‬‏ ש'‬ ‫‏‪ ney‬מלאכיו‬ ‫רוחות וג' (תה' ק'ד‪ ,‬ד')‪ ,‬נהר דינור נגד ונפק ג' (דנ' ז'‪ ,)" ,‬ובמשכן כ' אש‬ ‫תמיד תוקד (" ‪1,‬‬

‫(דף מ"ט‪ ,‬ע"ב)‬ ‫וכן כסא למעלה‪ ,‬ש' יוי בשמים ‪nop‬‏ חסדויז ‘‪MA‬‏ ק"ג‪ ,‬י"ט)‪ ,‬כסא למטה‪ ,‬ש'‬ ‫וישב‬ ‫שלמה על כסא יוי (דה"א כ"ט‪ ,‬כ"ג)‪ .‬ראה גבורה ושבח שהיה במשכן‪ ,‬וכלן‪?%‬‬ ‫נעשו‬ ‫על ידי בצלאל‪ ,‬וכל שבח זה היה לו‪ ,‬והוא בא משבט יהודה‪,‬‬ ‫ש' ובצלאל בן אורי בן יהודה (שמ' ל"ח‪ ,‬כ"ב)‪ ,‬שבח לו לאביו ולשבטו שיצא‬ ‫‪or‬‬

‫‪0099,47‬‬ ‫מצאינוי‪+‬ז שהרבה חביב*ז הק' לשבט יהודה‪ ,‬שכל מי נטל שררה‬ ‫ומלכות עולם משבט יהודה היה‪ .‬וכן לע' לב'‪ ?%.‬א' הק'‪ :‬בעולם הזה‬

‫היה מקדש ומשכן בנוי על ידי בשר ודם‪ ,‬לפיכך ‪ 093,77‬אבל לעי‬ ‫לב' אני בונה אתה‪ %1,‬ש' בונה ירוש' )'‪( 97‬תה' קמ"ז‪ ,‬ב')‪DUD ,‬‏ שאין בו גלות‪,‬‬ ‫ש' תם‬ ‫עונך בת ציון ג' (איכה ד'‪D"3(,08 ,‬‏‬ ‫והנה כפי גירסא ב' ‪rp‬‏ הקבלה ישרה ‪ap‬‏ ב' הפסוקים (הינו‪ :‬בר' א'‪ ,‬כ" ושמ' כ"ח‪RC ,‬‏‬ ‫אולם ‪yp‬‏ בפי' מהרז'ו‪ :‬בו" נברא אדם‪ ,‬וכתוב ויניחהו בגן עדן לעבדה ולשמרה‪ ,‬ובמשכן‬ ‫כתוב (שמ' כ"ח‪ ,‬א') ואתה הקרב ‪xoP‬‏ את אהרן אחיך‪ ,‬וסוף דבר‪ :‬לכהנו לי‪ ,‬והיינו לשמור‬ ‫ולעבוד במשכן ובמקדש‪ .‬רמז לפירושו מהרז"ו בודאי מצא בנוסח ת"ה הנ"ל‪ ,‬אע"פ שלא הזכירו‬ ‫בפירוש‪way .‬‏ מאליו שהנוסח בקטע שלפפינו הוא הנכון‪ ,‬כי בנוסח ב' ‪,‬עיקר חסר ‪oy‬‏ הספר'‪.‬‬ ‫ועיין‬

‫להלן‪,‬‬

‫‘‪yD‬‏‬

‫רס"ב‪,‬‬

‫גז היינו‪ :‬ויברך‬ ‫‪ 27‬צ"ל‪ :‬כסאו‪.‬‬

‫הע'‬

‫‪.3601‬‬

‫אותם משה‪.‬‬

‫‪ 3‬צ'ל‪ :‬וכלו ‏ כוכולו) נעשה‪.‬‬ ‫‪ 4‬השוה ת"ב‪ ,‬ויקהל ג' וה' (וש'נ)‪.‬‬ ‫‏‪ 74a‬צ"ל‪ :‬מצאנו‪.‬‬ ‫‪ 57‬צ"ל‪ :‬חיבב‪.‬‬ ‫‪= 6‬לעתיד לבוא‪.‬‬ ‫?ד ומנוקר כך‪59M .‬‏‬ ‫‪= 87‬אותה‪ ,‬היינו ירושלים‪.‬‬ ‫‪ 97‬וסופיה דקרא‪ :‬נדחי ישראל ‏ יכנס‪ ,‬ובכן ההמשך כאן‪ :‬כנוס שאן בו גלות‪,‬‬ ‫שנ' ‪no‬‏ עונך בת ציון לא ‪yoH‬‏ להגלותך‪.‬‬ ‫‪ 0‬ע"א חתימה זו שהיא שונה מזו שבת"ה‪ ,‬כי תשא י"ג‪ ,‬ושמ"ר‪ ,‬סוף פ"מ‪ ,‬עיין למעלה‪ ,‬צד‬ ‫‪ .0‬חתימה שלפנינו דומה לזו שבמדרש על התורה לסדר ע"ב (להלן‪yp‘ ,‬‏ רפ"ז)‪.‬‬

‫קטעי מדרשים מכתבי‪-‬יד הגניזה‬

‫קלב‬

‫ואמלא‬

‫אתו‬

‫רוח‬

‫ש'יי ורוח אלהים מרחפת (בר' א'‪ ,‬ב')‪ ,‬ובמשכן כ'‬ ‫ג'‪ ,‬לפני בריתו‪39‬‬ ‫שלעולם היה משכן‪avo .‬‏ ראשון‪ ,‬בראשית ג' (בר' א'‪ ,‬א')‪ ,‬וכת' הנוטה ‪DID‬‏‬ ‫שמים (יש' מ'‪ ,‬כ"ב)‪ ,‬ובמשכן כת' ‪)ywM‬‏ יריעות עזים‪( %+‬שמ' כ"ו‪ ,‬ז')‪ .‬ביום‬ ‫בהי בקי בכ אה‬

‫‪ 01‬ובמשכן כ' והבדילה הפרכת ‘‪wo‬‏ כ"ו‪ ,‬ל'ג)‪avo .‬‏ ”‪ 6,‬תדשא הארץ (בר'‬ ‫א'‪ ,‬י"א)‪ ,‬ובמשכן כ'‬ ‫ועשית שלחן ‪dno‬‏ הפניםז‪( %‬שמ' כ"ה‪ ,‬כ"ג)‪ .‬ביום ד'‪ ,‬יהי מאורות (בר' א'‪ ,‬י"ד)‪,‬‬ ‫ובמשכן כ' ועשית‬ ‫מנורת זהב (שמ' כ"ה‪ ,‬ל"א)‪ ,‬וז' נרות‪ .‬ביום ה'‪ ,‬ישרצו המים‪( 99‬בר' א'‪ ,‬כ')‪,‬‬ ‫ובמ' כ' קרבן חיה‬ ‫ועוף‪ %.‬ביום ו'‪ ,‬נעשה אדם (בר' א'‪ ,‬כ"ו)‪ ,‬במש' כ' אדם כי יקריב מכםטז‬ ‫‪elg‬‏ כל‬ ‫לאב‬ ‫א')‪aaa .‬‏ אלהים‬ ‫השמים ג' ‪:‬עבר" ‪ 2‬א')‪,‬ובט" כ" ויהי ‪aro‬‏ ‪DD sem‬‬ ‫את יום השביעי (בר' ב'‪ ,‬ג')‪,‬‬ ‫‪ 2‬הפגנון פה מקוטע‪ ,‬וחסר איזה משפט‪.‬‬ ‫‪ 8‬צ"ל‪ :‬ברייתו=בריאתו‪ .‬וע"א ההקבלה ‪ap‬‏ בריאת העולם ‪rap‬‏ עשיית המשכן עיין בת'ה‪,‬‬ ‫פקודי ב'‪ :‬א"ר יעקב בר' אסי למה הוא אומר ה' אהבתי מעון ביתך ומקום משכן כבודך‪ ,‬בשביל‬ ‫ששקול כנגד בריאת עולם‪ ,‬כיצד‪ ,‬בראשון ‪DNI‬‏ בראשית ברא אלהים וכו'‪ .‬השוה עוד במ"ר‪,‬‬ ‫פי"ב‪ ,‬י'ג‪ ,‬ומ"ת ‪DY‬‏ (הו"ב‪ ,812 ,‬הע' כ"ט)‪ ,‬ומ"א הו"ב‪ ,‬ח"א‪ ,‬קפ"ט‪-‬ק'צ)‪ .‬מאמר דומה לזה‬ ‫נמצא ‪dnoy‬‏ במדרש‬

‫על התורה‬

‫(עמ' רס"ב) בשם ר' פנחס‪.‬‬

‫ובכן‬ ‫היא‬ ‫רמז‬ ‫אהל‪.‬‬

‫‪ 4‬היינו בפסוק מיש' נאמר‪ :‬וימתחם כאהל לשבת‪ ,‬ובשמ' נאמר‪ :‬לאהל על המשכן‪,‬‬ ‫ההקבלה היא במלת ‪,‬אהל"‪ ,‬וכן ‪dnoy‬‏ במדרש על התורה‪ .‬אולם בת"ה ובבמ"ר ההקבלה‬ ‫במלת ‪,‬יריעה" ‪)yP‬‏ «‪ wo‬כעין מה שנאמר כאן נמצא בתחלת הפסקא בבמ"ר בלי‬ ‫לפסוקים הנ"ל‪ :‬ד"א את המשכן‪ ,‬שהוא שקול כנגד העולם‪ ,‬שקרוי אהל כשם שמשכן קרוי‬ ‫‪ 56‬וסופיה דקרא‪ :‬ויהי מ בדיל ‪ap‬‏ מים למים‪.‬‬ ‫‪ 6‬צ"ל‪ :‬ג'‪,‬‬ ‫‪ 7‬צ"ל‪ :‬עצי שטים‪ ,‬וההקבלה היא שביום ג' נברא ‪,yy‬‏ פרי עשה פרי למינו"‪ ,‬והשולחן‬ ‫ש' יקוו‬ ‫נעשה מעצים‪ .‬אולם בת"ה ובמ"ר ההקבלה היא שנה לגמרי‪ :‬בג' כתיב | מים‪,‬‬ ‫המים‪ ,‬ובמשכן כתיב ‪)ywM‬‏ כיור נחשת‪ . . .‬ונתת שמה ‏ מ ים ‏ שמ' ל'‪ ,‬י"ח)‪ ,‬וכן ‪dnoy‬‏ במדרש‬ ‫על התורה‪.‬‬ ‫‪ 8‬הינו‪ :‬שרץ נפש חיה ועוף‪.‬‬ ‫"א‪ ,‬ב') כי‪ ,‬כידוע‪ ,‬הקרבנות היו באים מה'‬ ‫‪ 9‬קרבן חיה ‪TIN‬‏ במובן בהמה ‪meM‬‏‬ ‫מינים אלו בלבד‪oy :‬‏ הבקר‪ ,‬ומן הכבשים‪ ,‬ומן העזים‪ ,‬ומן התורים‪ ,‬ומן בני היונה (עיין למשל‬ ‫במשנה תורה להרמב"ם‪ ,‬ה' מעשה הקרבנות‪ ,‬פ"א‪ ,‬ה"א)‪ .‬בת"ה הנוסח‪ :‬ובמשכן כנגדן לעשות‬ ‫קרבנות כבשים ועופות‪ ,‬ויש נ'א ‪YO‬‏ (כמו שהוא בבמ"ר)‪ :‬ובמשכן‪ ,‬והיו הכרובים פורשי כנפים‬ ‫למעלה ‘‪wp‬‏ כ"ה‪ ,‬כ')‪ ,‬וכן להלן במדרש על התורה‪.‬‬ ‫‪ 07‬בת"ה‪ :‬ובמשכן כתיב אדם‪ ,‬שהוא כהן גדול שנמשח לעבוד ולשמש לפני ה'‪ .‬נופח זה‬ ‫כולל שתי גירסאות שונות‪ ,‬היינו זו שלפנינו‪ ,‬ובה ההקבלה היא מלת ‪,‬אדם" בשני הפסוקים‬ ‫הנזכרים כאן‪ ,‬וגירסא ב' בבמ"ר‪ :‬ובמשכן‪ ,‬ואתה הקרב ‪XOP‬‏ את אהרן אחיך (שמ' כ"ח‪ ,‬א')‪.‬‬

‫‪ta‬‬

‫פירוש אנדתי על ההפטרה‪ )yS ‎‬המזמור לשבת וארא‪‎.‬‬ ‫הקטע הניתן פה הוא חשוב ומענין ‪rp‬‏ בתכנו ובין בתכניתו‪ .‬‏‬ ‫מוצאים בו המשך הדרשנות האנדתית בצורה יפה ומושכת את‬ ‫נגלית ממנו שטה לדרוש לא רק על קריאת התורה לאיזו שבת‪ ,‬אלא‬ ‫ועל המזמור מתהלים הקשורים בקריאה זו‪-‬שטה המופיעה מאגדת‬ ‫פסקאות בשמות רבא (עיין למעלה‪ ,‬צד ‪ ,75‬וצד ‪(753‬‬

‫מצד אחד ‪XD‬‏‬ ‫הלב‪ ,‬ומצד שני‬ ‫אף על ההפטרה‬ ‫בראשית ומאילו‬

‫נעמוד מקודם בקצרה על תוכן הקטע‪ .‬בתחלה מבוארים בפגנון מדרשי יפה‬ ‫הפסוקים בישעיה מ"ב‪ ,‬ח'‪-‬ט'‪:‬‬

‫אני ה' הוא שמי וכבודי לאחר לא אתן ותהלתי‬

‫לפסילים‪ ,‬הראשונות הנה באו וחדשות אני ‪wT‬‏ בטרם תצמחנה אשמיע אתכם‪.‬‬ ‫מפני ‪ynom‬‏ ההתחלה‪sp ,‬‏ לפנינו הפירוש על ‪,‬אני ה' הוא שמי"‪ .‬משמעו של‬ ‫‏‪ "NID,‬נדרש באופנים שונים‪WO ,‬‏ מהם ‪XU‬‏ קוראים בראשית הקטע‪ ,‬היינו‪,DAT :‬‏‬ ‫הבריאה"‪ ,‬וכבוד ‪,‬האש שנגלה בו הקב"ה על הר פיני"‪ .‬אח"כ מפורש ‪,‬ותהלתי‬ ‫לפסילים"‪ .‬בפסקא זו הנדון הוא האותות והמופתים של הנביאים אשר ‪sp‬‏ יכולת‬ ‫בידי עובדי פסילים לעשותם‪ .‬חרטומי מצרים‪ ,‬בהשתדלותם לחקות את אלה שעשו‬ ‫משה ואהרן לפני פרעה ‪,‬בתנין ובדם ובצפרדעים'‪yw ,‬‏ רק ‪,‬דברי עימעום"‪TW ,‬‏‬ ‫אחיזת עינים‪ .‬בדרוש על הפסוק ‪,‬הראשונות הנה באו" וגו" ישה הצעת דברים‬ ‫איך השם אינו מודיע לשום נביא את כל העתידות עד סוף הזמן‪ ,‬אלא רק מקצתן‬ ‫הבאות אחרי זמנו של כל אחד ואחד; ממקום שפסק נביא אחד מתחיל נביא שני‪.‬‬ ‫את זה המחבר מבאר בעזר העתידות שנגלו לאברהם‪ ,‬יעקב‪ ,‬משה‪ ,‬וישעיה‪ .‬האחרון‬ ‫נבא על ‪,‬קיבוץ גליות ומלכות משיח"‪ .‬כאן ‪wu‬‏ ליקוי בקטע היינו בין ‪tnm‬‏‬ ‫ודף א' כפי סדורו המוטעה של הכ"י‪dnoy ,‬‏ עמ' קמ"ב)‪ .‬אולם ברור מן ההמשך‬ ‫שהמחבר דן על הגאולה האחרונה בקשר עם ביאת המשיח; עושה הקבלות בין‬ ‫גאולה ראשונה (היינו‪ :‬יציאת מצרים) ונאולה אחרונה‪ ,‬וכמו כן הוא מזכיר את‬ ‫ה‪,‬דברים שנאולה האחרונה יתירה על הראשנה"‪.‬‬

‫לפני ביאת המשיח אליהו יכרות‬

‫ברית חדשה ‪ap‬‏ ישראל ‪rap‬‏ השם‪ .‬הגאולה תבוא רק ע"י תשובה‪ ,‬אלא מפני רוב‬ ‫המצוות והקושי לקיים כולן כראוי‪, ,‬באו הנביאים ופירשו ארבעה דברים (שובזכותם‬ ‫ישראל נגאלים‪ ,‬ואלו הן‪ :‬שמירת שבת‪ ,‬והגיון תורה‪ ,‬וגמילות חסדים‪ ,‬וקיום‬ ‫משפטים"‪ .‬בסיכום זה של היהדות המחבר מפיים את פירושו על יש' מ"ב‪ ,‬ח'‪-‬ט'‪,‬‬ ‫וחותם בדברי נחמה ‪yo‬‏ הטופפ‪ :‬בחייכם אמן ‪mw‬‏ קיצור מן‪ :‬בחייכם ובימיכם‬ ‫ובחיי של כל בית ישראל אמן)‪.‬‬ ‫קלה‬

‫קטעי‬

‫קלד‬

‫מדרשים‬

‫הגניזה‬

‫מכתבי‪-‬ייד‬

‫[לסדר ס"חי‪wom :‬‏ ל"א‪”nL ,‬‏‬ ‫משה"‬

‫‪10‬‬

‫‏‪ TaN‬אל‬ ‫‏‪ 2 nn) So‬ור‬ ‫אין מדתו שלהק' כמדת בשר ודם‪ .‬בשר ‪TO‬‏ ‪ YMA‬מריבה עם‬ ‫חבירו‪ ,‬וא' לו כל דבריו הראשון ומוכיח?‪ %‬עליהן‪ ,‬ואחר כך נתרצה לו‪.‬‬ ‫והק' אינו כן‪ ,‬אלא יודע שיש' חוטאין‪ ,‬מתרצה להן קודם עד שלא‬ ‫לקו‪ ,‬ועד עכשו לא ‪yw‬‏ ‪ yad‬הוא א' למשה עליהן‪ ,‬לכך נא' ויתן‬ ‫אל‬

‫‪15‬‬

‫משה‬

‫ג'‪,‬‬

‫ככלותו‪,‬‬

‫שה‬

‫ככלותו‬

‫כי ‪niY‬‏ ‪aN‬‬

‫חים‬

‫שכלה לדבר את כל מעשה ‪yd‬‏ ונתרצה לו‪,‬‬

‫‪AYO‬‏‬

‫וירא‬

‫כי‬

‫בשש‬

‫שמ' ל"‪ ,‬א')‪ ,‬מה‪%‬‬

‫ש' כי רגע באפו ג'‪.‬‬ ‫אהרן יכול לעשות‪,‬‬ ‫השיאן לדברים אחרים‪ .‬א'‪NO :‬‏ אומ' אני תנו לי כסף חזהב‪ ,‬מיד‪%+‬‬ ‫(כאן סוף העמוד‪).‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪8‬‬ ‫‪4‬‬ ‫אם‬

‫ע'א פתיחתא זו ‪yy‬‏ למעלה‪ ,‬צר ‪216‬‬ ‫צ"ל‪ :‬הראשונים ומוכיחו‪.‬‬ ‫צ"ל ו מה היה‪:‬‬ ‫האגדה ‪DNI‬‏ היא כנראה כמו בפדר"א‪,‬‬

‫אני אומר‬

‫בניכם‬

‫להם‬

‫ובנותיפטומיה‬

‫תנו לי כסף‬ ‫ההבר‬

‫וזהב‪,‬‬

‫‪)=A‬‏‬

‫וכה‪.‬‬

‫מיד‬

‫הם‬

‫פמ"ה‪:‬‬ ‫מביאים‪,‬‬

‫דן אהרן דין בינו ‪dap‬‏ עצמו‪ ,‬אמר‪:‬‬ ‫אלא‬

‫הריני‬

‫אומר‬

‫‪dno‬‏ תנו נזמי נשיכם‬

‫פירוש אגדתי ‪yb‬‏ ההפטרה ועל המזמור לשבת וארא‬

‫קלז‬

‫באופן כזה התכנית היתה מקבילה לזו שבאנדת בראשית המכילה ג' פרקים לאיזה‬ ‫סדר‪ ,‬היינו‪ :‬תורה‪ .‬נביאים‪ ,‬כתובים‪.‬‬ ‫הנאמר שמחברנו דן באופן כזה על כל התורה‪ ,‬ובכן הקטע הוא רק חלק קטן‬ ‫מחבורו? או אולי דרש רק לשבת וארא מפני איזה מאורע חשוב‪ .‬למשל לרגלי‬ ‫איזו התמנות או אספה מיוחדת? שאלה זו יש לענות ב‪,‬תיקו" עד שנזכה לקטעים‬

‫אחרים כעין זה‪ .‬ברור הוא שהמחבר גר בסביבה ערבית‪ ,‬אלא שלע"ע אי אפשר‬ ‫לעמוד על מוצאו‪ ,‬אם ממצרים או ‪DN‬‏ וכדומה‪ .‬גם ‪yp‬‏ יכולת ‪yn‬‏ לקבנע את‬ ‫זמנו‪ ,‬אולם כמדומני שכ"י הגניזה איננו מאוחר מהמאה העשירית לפפב'"נ‪ .‬בכל‬

‫האופנים הקטע ראוי לתשומת לב מפני חשיבותו העצמית‪.‬‬ ‫[י"ז ‏‪ ODT‬קטנטנים‪ ,‬קרועים ומטושטשים‪ ,‬של ‪yb‬‏ ב‪C 2-‬‏ ‪.311 Do .S-.T, xoB‬‬ ‫דף ‪”a‬‏ חפר לגמרי‪ ,‬נשאר ‪oow‬‏ רק הגליון הפנימי‪ | .‬הדפים מעורבבים‪,‬‬ ‫וסדורם הנכון הוא כך‪ :‬בתחלה באים דף "‪"-‬ז‪ ,‬ואחרי ליקוי דף א'‪-‬ט'‪ .‬כל‬ ‫פסקא ופסקא שבקטע מתורגמת בערבית שהיא גם כעין פירוש‪ .‬בתור הנקוד החפר‪,‬‬ ‫האורטוגרפיא של הערבית היא עם אמות הקריאה '‪)N‬‏ ו' ו") כפי המבטא בזמנו‬ ‫של המחבר או של המעתיק‪ .‬חסרים ההתחלה ‪no‬‏ הסוף של הפירוש המדרשי הזה‬ ‫על ההפטרה ועל המזמור‪ ,‬תהלים ח'‪ ,‬לשבת זו‪].‬‬

‫(דף י"‪ ,‬ע"א)‬ ‫‪IC‬‏ ‪EREM‬‬ ‫ד‬ ‫קר‬ ‫כמא שש‬ ‫אלעאלמין ‪ee‬‏ ‪ eahS‬ב ב רא לא הר לא את |" לש סיב חא‬ ‫זה כבוד ה(בריאה]‪ ,‬לא מפרו הקב"ה לא (לנביאים ולא למלאכים‪ :,‬אלא הוא‬ ‫ברא]‬ ‫הכל‪ ,‬וכן הוא או' לא כאלה חלק יע'י (יר' י'‪ ,‬ט'"ז)‪ .‬ומנהא ‪eeS‬‏ ‪ya‬‬ ‫‪ 5‬כאליק אלאשיא‪ .‬ודלך אן אלה עז וגל לם יוליג אלי [אלאנביא] ‪eeL‬‏ ‪eo‬‬ ‫ל‬ ‫יי‬ ‫יכלק שיא התי ולא אלמלאיכה‪ ,‬בל גמיע אלכלאיק ‪ee‬‏‬ ‫הוא כלקוה‪ ,‬כמא קאל כי יוצר הכל הוא‪ .‬ד"א לא נתן הקב"ה [כבוד]‬ ‫לבריותיו להיות משבחים ומברכין כעין עבודה אלא לו בלבד‪ ,‬וכן‬ ‫שמואל או' ‪mow‬‏ לבבכם אל יי‬ ‫‪01‬‬

‫לת‬

‫וע" לבדהי שת‬

‫ליבו‬ ‫ה‬ ‫‪ee eeem a‬‬

‫‘ ‪eee‬‬

‫‏‪ac 7‬‬

‫‪AP‬‬

‫כ ב‪‎‬‬

‫‪ bane meneame siReis‬ולךל לוקי"‬

‫(אלנבי ואעדוא קולובכום לואלה ואעבודוה (וחדוה‪.‬‬ ‫‪=< 1‬הוספתי‬ ‫‪= 2‬יעקב‪,‬‬

‫כפי‬ ‫והמשך‬

‫מה‬

‫שנראה‬

‫הפסוק‬

‫מתרגום‬ ‫הוא‪:‬‬

‫‪(TINTON‬‬

‫הערבי‬

‫כי וצר‬

‫בשו"‬ ‫הכל‬

‫‪78‬‬

‫וכבודי‬

‫‪.5-6‬‬ ‫הוא‪.‬‬

‫‪= 3‬ועבדוהו‪.‬‬

‫גי‬

‫‪‎‬ולק‬

‫)‪rmsPt im bene‬‬ ‫)‪2) = 22am hfe 9‬‬

‫אח"כ מתחיל הפירוש על תהלים‪ ,‬מזמור ח'‪ ,‬היינו מפסוק ב' והלאה (הכתובת‬ ‫שבפסוק א' היא חוץ מענין הדרוש)‪ .‬מתחלה נדרש כפל המבטא ‪,‬ה' "‪sry‬‏‬ ‫באופנים שונים‪ ,‬ואחרי זה ההקבלה של ‪sap‬‏ ושמים ‪aporp‬‏ זה‪ .‬בנוגע לפסוק נ'‬ ‫ישנה שאלה מדוע נאמר ‪,‬מפי עוללים ויונקים" ולא ‪,‬מפי זקנים וישישים‪ ,‬מפי מלכים‬ ‫ושרים"‪ ,‬ועל זו ניתנת תשובה דרשנית‪ .‬כאן הוא סוף הקטע‪ ,‬וחסרה השלמת הפירוש‬ ‫על מזמור זה‪.‬‬ ‫כל מאמר ומאמר מתורגם בערבית‪ .‬כנראה המחבר‪ ,‬בעל ‪oap‬‏ מדרשי יפה‬ ‫בעברית‪ ,‬השתמש בפירושו גם לשם דרשה בפומבי‪ ,‬ובכן עשה תרגום ממנו בשביל‬ ‫קהל השומעים שהיו רגילים בערבית יותר מבעברית‪ .‬חותם של דרשה פומבית‬ ‫בולט גם מהסיום הטפוסי של הפירוש ליש' מ"ב‪ ,‬ח'‪-‬ט'‪ ,‬הינו‪ | :‬בחייכם‬ ‫אמן‪.‬‬ ‫והנה ברור שישנו לפנינו פירוש מדרשי על ההפטרה ועל המזמור לשבת וארא‪.‬‬ ‫הסדר בא"י התחיל בשמ' ו'‪ ,‬ב'‪-‬ג'‪ :‬וידבר אלהים אל משה ויאמר ‪sop‬‏ אני ‪oJ‬‏‬ ‫וארא אל אברהם‪. . .‬‏ ושמי ה' לא נודעתי להם‪ ,‬וההפטרה לסדר זה היתה‬ ‫מיש' מ"ב‪ ,‬ח' והלאה‪ :‬‏ אני ה' הוא שמי גו" השה למעלה‪ ,‬צד ‪.)973‬‬ ‫מפני הקבלה זו בין תחלתוהפדר וראשית ההפטרה‪ ,‬נבחר מזמור לשבת זו שאף בו‬ ‫ישנה הדגשה על ‪eot‬‏ ‪ llom lni gnaG‬ה‬

‫ה‬ ‫רנ‬ ‫יב‬ ‫אד‬

‫מ ה‬

‫דקר‬ ‫א‬

‫מה‬

‫בכ‬

‫‪WO‬‏ צד ‪ .)588‬העובדא שבקטע דנן ישה פסקא ע"א ‪,‬אותות ומופתים‬ ‫הארץ‬ ‫שעשו הנביאים בעולם" (להלן‪ ,‬דף ‪?xw‬‏ ע"ב‪ ,‬והלאה) גם כן מורה לסדר זה מפני‬ ‫שבו נאמר‪ :‬והרביתי את אותותי ואת מופתי בארץ מצרים שמ' ז'‪ ,‬ג')‪| .‬אולם‬ ‫אפשר לסבור ‪NA‬‏ ע"א פר שת וארא‪ ,‬כפי המחזור השנתי של בבל‪ ,‬ולא רק‬ ‫וארא‪ ,‬כפי המחזור הא"י של ג' ‪wo.‬‏ אמנם ההפטרה הרגילה‬ ‫‏‪ N'Y‬פדר‬ ‫לשבת זו‪ ,‬כפי מנהג בבל‪ ,‬היתה מיח' כ"ח‪ ,‬כ"ה והלאה (וכפי הרמב"ם ההתחלה‬

‫‏‪ ann‬בפפוק כ"ד)‪ ,‬אולם יש רגלים לדבר שבאיזה זמן ובאיזה מקום אף אלה‬ ‫שהחזיקו במחזור השנתי קראו ההפטרה מיש' מ"ב‪ ,‬ח' והלאה‪ .‬בקטע מהניזה‬ ‫(שיופיע להלן בחיבורנו)‪ ,‬המיוסר על מחזור זה‪ ,‬מכרו ‪ama‬‏ ‪ yo‬פרשת‬ ‫הא"י‬ ‫יש מ'ב‪ ,‬ח'‪ ,‬ותה' ח'‪SA .‬‏ יהודי ביזנטיה קראו ‏ ההפטרה‬ ‫וארא‬ ‫‪NON‬‏ ומהם נהגו כך הקראים בתוגרמה ובקרים (כמו שאני מוכיח‬ ‫פרשת‬ ‫ל‬

‫להלן ‪anam‬‏ זה‪mem ,‬‏ למעלה‪ ,‬צד ‪ .)19‬מפני זה קשה להכריע ‪xo‬‏ המחבר היה‬ ‫מחזיק במנהג א"י או במנהג בבל‪ .‬יותר קרוב להוציא מסקנא שהנהיג במחזור השנתי‪,‬‬ ‫מפני שבפירושו הוא משליב את הענין של התחקות חרטומי מצרים לעשות מופתים‬ ‫כמשה ואהרן ‪,‬בתנין ובדם ובצפרדעים" (היינו שמ' ז'‪ ,‬ח'‪-‬ט' והלאה)‪mm ,‬‏ קריאה‬ ‫‪eO‬‏ האר א‬ ‫בשת יחבוא אחר‬ ‫באל כבר שייכת עלס דוה של ה‬ ‫(היינו‪ :‬סדר נ'‪ ,‬למעלה‪ ,‬צד ‪ ,)983‬אולם כפי מנהג בבל פרשת וארא השתרעה‬ ‫עד שמ' ט'‪ ,‬ל"ה‪ ,‬ובכן ‪yap‬‏ זה של חרטומי מצרים הוא במקום הראוי בפירוש דנן‪.‬‬

‫יש לשער שבחלק החסר בראש הקטע‪ ,‬היה מקודם פירוש על וארא (כמובן רק‬ ‫על פסוקים מיוחדים כפי צורך הדרשה)‪ ,‬אחריו באו הביאורים על ההפטרה ‪Dw‬‏‬ ‫רק על ב' פסוקים הראשונים שלה)‪ ,‬ובסוף נדרש המזמור לשבת זו‪ ,‬היינו תה' ח'‪.‬‬

‫קלט‬

‫פירוש אגדתי ‪yb‬‏ ההפטרה ‏ ועל המזמור לשבת וארא‬

‫נלהזבחינן ‏‪ pa‬עבודוה שלהקב"ה לעבודה שלבעל‪ ,‬כענין שנ' וקראתם‬

‫בשם ‪NIT‬‏ ‪( )1U DLO‬מ"א י"ח‪ ,‬כ"ד)‪[ .‬ואזמא הדה אלמדחהּ‪ ,‬אלדי קאל אלה‬ ‫‪5‬‬

‫אנהא לי כאצה‬ ‫לא אנחילהא עובדה] ‪my‬‏ הי פיעל אלאיאת אלמועמאת אלתי ‪dron‬‏ פי‬

‫אטאקת אלמכלוקין‪ .‬ולדלך געלהא אליהו עליה אלסלם מנחה תדול עלי‬ ‫אן אלה הו אלה וחדוה‪ ,‬כמא קאל לעבדה אלאצנאם‪ :‬אדעו אנתום מעבודכום‬

‫ואנא אדעו אלה‪ ,‬פאן חדות נארא לא מן שי חתי תחריק אלקורבן‪.‬‬ ‫(דף "ב ‪nos‬‏ לגמרי‪ ,‬ונשאר ממנו רק הגליון הפנימי)‪.‬‬ ‫(דף י"ג‪ ,‬ע"א)‬ ‫‏‪. abs inp‬יקיקחלא ‏‪ on‬אמל וזינע ‪.‬םוה ‪ . . . . . . . .‬ר רהשי‬ ‫בדלך רבוביתוה‪ .‬‏ ואם תאמר הרי (אמרה התורה ‪DP‬‏ יקנום! בקרבך‬ ‫נביא וגו'‪ ,‬ובא האות וגו' (דב' י"ג‪ ,‬ב'‪-‬ג')‪ .‬שתי תשובות יש בדבר‪.‬‬ ‫‪5‬‬

‫אחת‪,‬‬

‫[אזפשר להיות‬ ‫האות והמופת הלילו?‪ :‬בדברים שהעולם מתנהג בהם‪ ,‬כגון הברקים‬ ‫והגשמים‪ ,‬והרעמים והרוחות‪)YT .‬‏ אפשר שיהיו הסימנים הלילו בעוני‬

‫ובעושר‪ ,‬בחולי וברפואה‪ ,‬שבהם העולם מתנהג‪DNI :%.‬‏ קאל קאיל‬ ‫אליס אלתורה תקול אדא אתאכום נבי פאעטאכום עלאמאת‪ :+‬או‬ ‫בראהין תואפת כמא קאל ודעאכום‬

‫(דף ‏”‪ jx‬ע"ב)‬ ‫אלי גיר ‪....‬יר מנה‪ .‬קולנא אן הדה אלבראהין ואלעלאמאת‪,‬‬ ‫אלדי דכרתהןא אלותורה פי אלמותנבי‪ ,‬ליס הי איאת מועניזאת מתל כלק‬ ‫שי לא מן שי‪ ,‬ורגוע אלשמס‪ ,‬ווקוף אלמא‪ ,‬ואנמא הי אלשייא אלדי יכון‬ ‫פי אלעאדה‪ ,‬מתלהא אמא סמאויה כאלברק ואלרעד ורוח ומטר‪ ,‬ואמא‬

‫‪5‬‬

‫ארצייה כאלפקר ואלניני ואלמרץ ואלציחה‪DN ,‬‏ הדא רוב מא אתפק‬ ‫אתפאקא‪)NO .‬‏ תאמר הרי חרטומי מצרים ‪yW‬‏ כמשה‪ ,‬שכתוב‬ ‫בהם בתנין ובדם ובצפרדעים‪)yw :‬‏ כן החרטומים (שמ' ח'‪ ,‬ג')‪ 5.‬יש להשיב‬

‫‪ 21‬בהללו‪.‬‬ ‫‪ 3‬המחבר מכחיש שאפשר לנביא שקר לעשות אותות ומופתים שהם חוץ מדרך הטבע‪.‬‬ ‫‏‪ men‬הפלונתא ‏‪ pa‬ריה'ג ‏‪ yD‬בספרי‪ ,‬דברים פ"ד (הוצ' מא"ש‪ ,‬צ"ב‪ ,‬ע"א)‪ ,‬ובבלי פנהדרין‬ ‫צ'‪ ,‬ע'א‪ ,‬ועיין ‪YT‬‏ משנת ר'א‪ ,‬הוצ' ענעלאוו‪ ,‬צד ז‪1‬נ‪.811-‬‬ ‫‪ 4‬המחבר מתרגם ‪,‬אות" בע‪,‬לאמה'‪ ,‬אולם רס'ג בתפסיר שלו (הוצ' דירינבורג‪ ,‬צר ‪)372‬‬ ‫מתרגם‬

‫ב‪,‬איה'‪.‬‬

‫‪ 5‬פסוק זה הוא בנונע לצפרדעים‪ ,‬אולם בתנין נאמר‪ :‬ויעשו גם הם חרטומי מצרים‬ ‫בלהטיהם כן ‏ שט' ז'‪”XC ,‬‏ ובדם נאמר‪ :‬ויעשו כן חרטומי מצרים בלטיהם ‏ שם‪ ,‬כ"ב)‪.‬‬

‫קטעי מדרשים מכתבי‪-‬יד הגניזה‬

‫קלח‬ ‫ואלחר‬

‫‪5‬‬

‫לא‬

‫‪sojo‬‏‬

‫אותו האשן‪ +,‬שנגלה בו הקב"ה לאבותנו על הר‬

‫סיני‪ ,‬אינו‬ ‫[מראה עוד לשום אומה] לעולם‪ ,‬וכן הוא או' לא עשה כן לכל גוי ‘‪mA‬‏ ‪poP‬‬ ‫כ')‪ .‬ומנהא‬ ‫(אן אשאר] בקולה וכבודי אלי דלך אלנור אלדי אטהר אלה לבני יסראל‬ ‫עלי גבל סיני‪ ,‬לאנה קד סומי כבוד‪ ,‬כמא קאל ומראה כבוד יי'י (שמ' כ"ד‪ ,‬י"ז)‪5 ,‬‬ ‫אנוה לא יטהר לאומה מן אלאומם בעדהם‪ ,‬ולדלך קאל אלנבי לא עשה כן‬ ‫לכל גוי‪.‬‬

‫(דף "א‪ ,‬ע"א)‬ ‫לפסילים‬ ‫ותהלתי‬ ‫שתיבת ‪,‬לא"]‬

‫פש מב‪nc ,‬‏ פירושנו ולא תהלתי לפסילים‪,‬‬

‫משמשת לכן ולכן‪ %.‬כיוצא בדבר אתה [אומר תקות עניים תאבד (תה' ט'‪,‬‬ ‫י"ט)‪ ,‬פירושוו‬ ‫ולא תקות ענ'‪ *.‬כיוצא בו אתה אומר ולא למדתי חןכמה ודעת קדושים אדע]‬ ‫(מש' ל'‪ ,‬ג') ‪8‬‬

‫‪5‬‬

‫ותפסיר קולה ותהלתי לפס'‪ ,‬ולא מדחתי ללאותאון! ‪teS‬‏ ‪7‬‬ ‫אלחרף אלאול ינוב ‪yy‬‏ אלמוצעין גמיעא‪ .‬ומתלוה ‪)sew‬‏ קול דוד תקות‬ ‫עניים‪ ,‬יעני ולא תקות עניים תא' ל'‪ 5 ,‬נסקוה עלי אלנקול אלואול כי לא לנצח‬ ‫יש' א'‪.‬ו ומתלוה איצא קול שלמה ודעת קדושים אדע‪ ,‬ומענאה ולא‬ ‫דעת קדוש' א'‪ ,‬יי נאטיקא עלא קולה‬ ‫אלאול ולא למדתי חכמה‪.‬‬

‫(דף "א‪ ,‬ע"ב)‬ ‫וד'א ותהלתי‬ ‫אלו אותות‬ ‫(ומופתים שעשו הנביאים ‪ydo‬‏ ולפי כך עשה אותם אליהו בהר הכרמל‬ ‫לפסילים‪,‬‬

‫לא נתן הקב)'ה שובחוז לעובדי פסילים‪,‬‬

‫‪ 4‬בתרגום הערבי‪wW ,‬‏ ‪ ,7‬נוסף שאותו האש ‪)PIN‬‏ ‪,‬כבוד" ע"פ הפסוק בשמ' כ"ר‪ ,‬‏ ז‪.‬‬ ‫‪ 5‬והמשך הפפוק הוא‪ :‬כאש אוכלת בראש ההר לעני בני ישראל‪.‬‬ ‫‪= 6‬לכאן ולכאן‪.‬‬ ‫‪= 7‬עניים‪.‬‬ ‫‪ %‬השוה רד"ק ליש' מ"ב‪ ,‬ח'‪ :‬ותהלתי לפסילים‪ ,‬ולא תהלתי‪ ,‬ול‪,‬א" שוכר עומד במקום‬ ‫שנים‪ ,‬וכן תקות ‪YNO‬‏ תאבד‪ ,‬וכן רבים כמוהם‪ .‬עיין עוד אב"ע ‘‪dna‬‏ ט'‪”os ,‬‏ כי לא‪ ,‬ישרת‬ ‫עבור עצמו ואחר עמו‪ ,‬וכו'‪ ,‬ולדב' ל'ג ו'‪.‬‬

‫‪= 9‬תאבד לעד‪.‬‬ ‫‪= 0‬ישכח אביון‪.‬‬ ‫גג =קדושים אדע‪.‬‬

‫פירוש אנדתי על ההפטרה ועל המזמור לשבת וארא‬

‫קמא‬

‫(דף ט"ו‪ ,‬ע"ב)‬ ‫ללמדך שלא פירש מותחלה על] ידי נביא מסוף העולם ועד פופו מה‬

‫‪5‬‬

‫‏‪ APT‬בו‪,‬‬ ‫הדור אשר‬ ‫בעדוה אן‬ ‫מוכבירכום‬

‫אלא כל נביא ‪naw‬‏ פירוש על ‪pw‬‏ קימעה ממנו‪ ,‬כפי צורך‬ ‫הוא בו‪ ,‬ונתן (בכלל) הראשונות סימנים לשניות‪ .‬וקאל‬ ‫אלאואיל אלתי תקדמת אליכום בהא הודא קד ואפת ואלאן פאנא‬ ‫באלחוידית ‪paS‬‏ ‪ sy‬תטהר אסמיעכום איאהא‪ ??,‬ערפנא‬

‫בקולה הדא אן ‪ydo‬‏ אלגייב הו ממא אלה ‪yt‬‏ וגל מונפריד בה‪ ,‬והוא יוסמא‬

‫איצא כבוד‪ ,‬כמא קאל שלמה אן מן כרם אלה עילם‬ ‫אלאומור אלמסתורה‪ %5 ,‬ולדלך ‪da‬‏ יוחי אלה‬

‫(דף ט"ז‪ ,‬ע"א)‬ ‫אלי נבי במא יכון ‪oy‬‏ אול אלעאלם אלי אכיר‪[ . . .‬ואנמוא יעריף כל נבני]‬

‫‪5‬‬

‫קיטעה מן דלך ‪noa‬‏ חאגת אהל זמאנוה‪ . . . . . .‬א צרח דלך געלוה אייה‬ ‫ודלילא עלי מא יוכבר בה‪ ?+‬מן בעדה‪ .‬שכן את מוצא מתחלה גילה‬ ‫הקב"ה לאברהם אבינו ירידתן שלישראל למצרים ועלייתן‪ ,‬שנ' ויאמר‬ ‫לאברהם ידוע ת'‪ ?5‬וגו'‪nO ,‬‏ את הגוי וגו' "‪Dy‬‏ "נ‪-‬י"ד)‪ ,‬וכיון שתקיים‬ ‫מקצתו‬ ‫וירדו ‪sam‬‏ (לארץ] מצרים‪ ,‬גילה ‪dno‬‏ על ידי יעקב אבינו מה יהא‬

‫(דף ט"ז‪ ,‬ע"ב)‬ ‫בסוף עלייתן מומצרים‪ ,‬והתחיל מאוותו המקום שפסק אברהם‪ ,‬ששנ' ויקרא‬

‫יעקב (‪sd‬‏‬ ‫בניו וגו' (שם‪ ,‬מ"ט‪ ,‬א')‪ ,‬גילה להם [מה ‪NI‬‏ אחר יציאתן ממצרים‪ ,‬שהן נכנסים‬

‫לארץ‪,‬‬

‫‪5‬‬

‫והמלכות ליהודה‪ ,‬והבכורה ליוסף‪ ?%,‬ושאר הדברים הנהוגים בחילוק הארץ‪ .‬זע‬ ‫וכדי וגדנא אן אלה אטלע אברהים עלי נוזול ישראל אלי מצר וצעודהום‪,‬‬ ‫כמא הו משרוח פי קצת ידוע תדע‪ .‬פלמא ‪yn‬‏ מן דלך בעצוה ונזלו‬ ‫‏‪ ody‬מצר‪ ,‬ערפהום ‪’ypa‬‏ מא יכון בעד צעודהום מן מצר‪ .‬ודלך‬

‫‪= 1‬קימעא‪.‬‬ ‫‪ 22‬השוה תרגומו של רפ" שהוא שונה בפגנונו (תפסיר פ' ישעיהו‪ ,‬הוצ' דירינבורג‪ ,‬צד ‪.)36‬‬ ‫‪ 32‬השוה רס'ג (תפסיר '‪D‬‏ משלי ושרחה‪ ,‬הוצ' דירינבורג ולמברט‪ ,‬צד ‪.)241‬‬ ‫‪ 4‬מנוקד לסימן מחיקה‪.‬‬ ‫‪= 5‬תדע‪.‬‬ ‫‪ 6‬השוה דה"א ה'‪ ,‬ב'‪.‬‬ ‫‪ 72‬המחבר מבאר פפוק זה באופן פשטי נגד האגדה ש‪,‬יעקב ביקש לגלות את הקץ לבניו"‬ ‫(עיין ב'ר‪ ,‬פצ"ו ופצ"ח‪ ,‬הות"א‪ ,1621 ,0021 ,‬וש'נ)‪ .‬וכן רשב'ם הפשטן כותב‪ :‬את אשר יקרא‬ ‫אתכם‪ ,‬ענין נבורתם ונחלתם (פי' התורה‪ ,‬הוצ' ראזין‪ ,‬צד ‪(96‬‬

‫קטעי‬

‫קמ‬

‫מדרשים‬

‫‪ydnaP‬‏‬

‫הגניזה‬

‫(דף י"ד‪ ,‬ע"א)‬ ‫ולומר שלא כתבה תורה על החרטומים ‪,‬ויעשו כן" להשוות מעשיהם‬ ‫למעשה משה‪ ,‬אלא להפריש מעשיהם ממעשוו‪ ,‬שָאִילויי כתוב בהם‬

‫‏‪ wy,‬כן" בלבד‪ ,‬היה אפשר לומר כן‪( ,‬ומותוך שכתבה בלהטיהם ‪)vD‬‏ ז'‪ ,‬י"א)‬

‫‪5‬‬

‫בלטיהם (שם‪ ,‬כ"ב‪ ,‬וח'‪ ,‬ג')‪ ,‬דבר מכוסה ומסותר‪ ,‬כענין שנ' באליהו ‪yob‬‏‬ ‫‏‪ VD‬באדרתו (מ"א‪ 0" ,‬י"ג)‪ ,‬זו‬ ‫למדנו שעשה משה נפלאות גלויות דוגמת מעשיו שלהקב"ה‪ ,‬כמה‬ ‫שכתוב ויבא משה ואהרן אל פרעה ויעשו כן כאשר צוה יי'י (שם‪ ,‬ז'‪ ,‬י")‪yw ,‬‏‬ ‫הם דברי עימעום‪%,‬י כשהן נגלים נראה קלונם‪ .‬פאן קאל‬

‫(דף י"ד‪ ,‬ע"ב)‬ ‫איצא אליס קד נצת אלתורה עלי סחרה מצר אנהום קד עמילו‬ ‫מתל מוסי פי קצת אלותוועבאן ואלדם ואלצפאדיע‪ .‬קולנא ‪sj‬‏ אלתורה‬ ‫לם תכתוב עלי אלסחרה ‪,yw‬‏ כן" לתסאוי ‪ap‬‏ פיעלהום ופיעל‬

‫‪5‬‬

‫מוסה‪ ,‬ואנמא ‪nanA‬‏ עליהם ‪ 554‬לתפריק ‪ap‬‏ אלפיעלין‪dx ,‬‏ אלמעני‬ ‫אנמא כאן יכון מותסאויא לו כתבת ‪,‬ויעשו כן" תם אמסכת‪,‬‬ ‫פלמא אתבעתהא בקול ‪,‬בלטיהם"‪ ,‬אלדי תפסירוה סיתר וכיפי‪,‬‬

‫(דף ט'"ו‪ ,‬ע"א)‬ ‫כמא קאל אלכתאב וילט פניו באדרתו‪ . . .‬אן ‪DA‬‏ ונהוה בכיסאה‪,‬‬ ‫פכאן מוסי והרון יפעלא פיעלא טאהרא‪ . . .‬מתל אפעאל אלה גל גלאלה‪,‬‬

‫כמא ‪ow‬‏ יקול ללשי ‪op‬‏ פיכון פי אול [אלכליקה‪ ,‬כמא‪ :‬יהי אור‪ ,‬יהי רקינעו‪,‬‬ ‫יהי מאורות‪ :9,‬כדלך קאל הוונא‪ :‬יהי לתנין‪ ,‬ויהי ברד‪ ,‬ויהי חשך‪ %9.‬פועלוז‬ ‫‪5‬‬

‫מוסה ‪MIP‬‏ ‪ DON‬אוצא אלה‪ ,‬ופעלו אלסחרה פיעלא כפייא מסתורא‪,‬‬

‫הראשונות‬ ‫אדא כושיף ענה תביין פסאדוה‪ .‬מה כתוב ‪NNAP‬‏‬ ‫הנה באו וג" (יש' מ"ב‪ ,‬ט')‪ ,‬לימד על העתידות שאף הן מכבודו שלהקב"ה‪,‬‬ ‫כמה ‪wI‬‏ כבוך אלהים ‪nona‬‏ דבר ‪i‬‏ (משי ‪sa‬‏ ב')‪,‬‬ ‫‪ 6‬מנוקד כך בכ"י=‪-‬שָאֶלוּ‪.‬‬ ‫‪ 71‬ר"י חיוג ‪DNI‬‏ בלטיהם כמו בלאטיהם‪ ,‬מן שורש ‪,‬לאט" ש"ב י"ט‪ ,‬ה')‪ ,‬ולאט אצלו כמו‬ ‫לוּט ‪)yp‬‏ אבן גנאח‪ ,‬ס' הרקמה‪ ,‬הוצ' ב'ג וקירכהיים‪ ,‬צד ‪ ,64‬וס' השרשים‪ ,‬הוצ' באכער‪ ,‬צד‬ ‫‪;6‬‬

‫ורד"ק‪ ,‬ס' השרשים‪,‬‬

‫ע' לאט)‪.‬‬

‫‪ 8‬כמו‪ :‬דברי כהוּת ‪mem‬‏ ‪ nano‬לקה' "ב‪ ,‬ב'‪-‬ג')‪ ,‬היינו כעין אחיזת עינים‪.‬‬ ‫‪" se‬רב א‬

‫‪ 0‬שם' זט‬

‫‪‎‬יס ‪a‬‬

‫‪ST‬‬

‫‪ +‬טי כ"ב‬

‫כ'א‪,‬‬

‫פירוש אגדתי על ההפטרה ועל המזמור לשבת וארא‬

‫קמג‬

‫(דף א'‪ ,‬ע"ב)‬ ‫[פקט נור אלנהאר ואלוקמר לא ‪yp‬‏ לכום לילא בל יכון אלה לכום נור‬ ‫ואלדהר ואלהכום פכר)כום‪.‬‬

‫בנא' ראש?‪ 9‬נגלה על הר פיני ודיבר‬

‫[להם‪ ,‬וכן בגא' אחזרונ'‪ %%,‬כמה ‘‪won‬‏ ונגלה כבוד יי וגו' (שם‪ ,‬מ'‪ ,‬ה')‪ .‬וכמא‬ ‫אטהר‬

‫‪5‬‬

‫‏‪ ody‬פי אולוה)‪ ,‬כמא קאל‪ ,‬כדלך ישהר לנא פי אכיר אלזמאן‪ ,‬כמא קאל‪%+‬‬ ‫וחתי יתנלא נור אלה]) וירא אלנאס אנמעין אן קול אלה מוכאטיבהון‪.‬‬ ‫[מה הוא] שכתוב והטיבך והרבך מאבותיך ‘‪pa‬‏ ל'‪ ,‬ה')‪ ,‬יש דברים ‪woT‬‏‬ ‫האחזרונה יתירה על הראשונה‪ ,‬ואלו הן‪ :‬גאולה ראשונה היתה לחיים בלבר‪,‬‬ ‫אבל האחרונה לחיים ולמתים‪ ,‬שנ' לכן הנבא ואמרת אליהם כה אמר ?> אלהים‬ ‫הנה אני פותח וגו' (יח' ל"ז‪"a ,‬‏‬

‫(דף ב'‪ ,‬ע"א)‬ ‫ולמא קאל אלה אנוה ‪rop‬‏ אלינא ויכתירנא אפצל מן אבאינא‪ ,‬וגב אן‬ ‫יכון למא יצנעוה פי אכיר אלזמאן פצאיל עלי מא צנועה פי אולוה‪.‬‬ ‫מן דלך אן אלפורקאן אלאול אנמא כאן ללאחיא פקט‪ ,‬ואלאכיר יכון‬ ‫ללאחיא ואלאמואת אגמעין‪ ,‬כמא קאל אלה ללנביוה‪ 53:‬תנבא וקול ‪dnip‬‏‬ ‫‪ 5‬כדי קאל אלה האנא אפתח קבורכום ואצעידכום מנהא יא קומי‬ ‫ואדכילכום אלי אלבלד אלמקדס‪ .‬גאולה ראש'‪ %%‬היה אחריה‬ ‫(דף ב'‪ ,‬ע"ב)‬ ‫שעבוד‪ ,‬אבל אחרונה אין אחריה שעבוד‪ ,‬שנ' והיה ביום ההוא נאם‬ ‫”> צבא' אשבור עלו וגו' (יר' ל'‪ ,‬ח')‪ .‬ומן דלך אן אלפורקן אלאול כאן‬ ‫עיז בעדוה‬ ‫דול‪ ,‬ואלאכיר פהו ‪yp‬‏ בלא דול בעדוה‪ ,‬כמא קאל‪:‬זי פי דלך אלוקת יקול‬ ‫רב אלניוש אכסיר אוצוּרהום ‪YJ‬‏ אענאקכום וראיאתכום אנצולהא‬ ‫‪ 5‬פלא יסתכדימכום אבדא אגנביין‪ .‬‏ גאולה ראש' היו שומעים‬ ‫את הדיבר מפי התורגמן‪ ,‬אבל האחרונה כל אחד ואחד שומע‬

‫(דף ג'‪ ,‬ע"א)‬ ‫לעצמו‪ ,‬כמה שפירש אשפוך את רוחי על כל בשר ;יו" ג'‪ ,‬א')‪ .‬‏ ומן דלך‬ ‫אן אלפורקן אלאול סמיענא אלוחי מן וסיטה‪ ,‬אעני משה רבינו‪ ,‬ופי אל‬ ‫אכיר כל ואחד מן אלמומנין יסמעוה עלי חידה בלא ואסיטה‪ ,‬כמא‬ ‫‪2‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬

‫‪= 33‬בנאולה אחרונה‪.‬‬ ‫=בגאולה ראשונה‪.‬‬ ‫היינו ביש' מ'‪ ,‬ה'‪ ,‬והשוה תרגומו של רס'ג (שם‪ ,‬צד ‪.)95‬‬ ‫היינו ביח' ל"ז‪ ,‬י"ב‪.‬‬ ‫‪ 7‬היינר ‪SNO‬‏ לי הש‬ ‫=ראשונה‪.‬‬

‫קטעי‬

‫מב‬

‫מדרשים‬

‫מכתבי‪-‬יד‬

‫הגניזה‬

‫(דף ‪ 1‬ע"א)‬ ‫‪. . .‬אלמוצע אלדי כאן אברהם ‪DIM‬‏ מנה‪ ,‬כמא ‪TN‬‏ משרוח פי קצת‬ ‫ויקרא יעקב אל בניו‪ ,‬אן אלמולך ‪ap‬‏ ליהודה ואלובכורה ליוסף‪,‬‬ ‫‏)‪ ND‬מא אפבר‪ .‬עןסיבט אן סב ‪. . . . .‬ת אלארץ‪.‬‬

‫‪5‬‬

‫וכיון‬

‫שנתקיים מקצת בימי משה‪ ,‬ועלו ‪axa‬‏ ‪ ot‬וחילקו מקצת הארץ‪,‬‬ ‫גילה ‪dno‬‏ משה מה יהא בפוף ‪NNA‬‏ כניןסתן לוארץ‪ ,‬ממקום שפסק‬ ‫יעקב‪ ,‬והודיען שהן גולין ממנה בעונונתיהום‪ ,‬שנ' כי ידעתי אחרי‬ ‫מותי כי הש' ‪n'82‬‏ וגו' ‘‪Da‬‏ ל"א‪ ,‬כ"ט)‪ .‬פלמא ‪xo‬‏ איצא בעד דלך פי איאם‬

‫מוסה‪,‬‬ ‫וצעידו מן מצר‪ ,‬ואחאזו בעץ אלארץ‪ ,‬ערפהום [מוסה]‬ ‫(דף ‪tj‬‏ ע"ב)‬ ‫‪ eus‬הלמע הלד‬ ‫ןמוא יכון אכיר א ‪eo‬‏ ‪DNO eT‬‬ ‫כאן יעקב אנתהןא אליה‪DON ,‬‏ הזו משרוח פי קצת כי ידעתי‪. . .,‬‬ ‫הם ‪eee‬‏ רחסו מכעה‬ ‫בצר ‪ 94,92‬באנהום תל‬ ‫שנתקיים מקצת בימני ישעזיהו וגלו עשרת השבטים‪ ,‬גילה להם‬ ‫‪ 5‬ישעיהו מה יהא בסוף והגלזות‪ ,‬ממקום שפסק משה‪aip ,‬‏ הבית‬ ‫וקיבוץ גליות‪ ,‬ומלכות [משויח‪ ,‬שנ' והיה באחרית הימים נכון יהיה וגו'‪,‬‬ ‫והלכו עמים רבים וגו" (יש' ב'‪ ,‬ב'‪-‬ג')‪ .‬פלמא ‪xn‬‏ בעד ‪TOT‬‏ איצא פי איאם‬ ‫(ישעיזהו ולו אלעשר אסבאט‪ ,‬ערפהם ישעיהו מא יכון בעד‬

‫ודלך)‪oy ,‬‏ אלמוצע אלדי כאן משה אנתהא אליה‪ ,‬אן אלבית יובנא‬ ‫(בין דף י"ז ודף א' ישנו ליקוי)‪.‬‬

‫(דף א'‪ ,‬ע"א)‬ ‫וכרדל על |‬ ‫פלם נעטש וטללנא בסחאב ולם יודינא אלחר מ‬ ‫פי אכיר אלזמאן‪[ ,‬כזמא קאל‪ 99‬לא ינועון ולא יעטשון (ולא יצרבהום אלסמום‬ ‫ולא אלשמפ]‬ ‫לאן ראחימהום ויסווקהום ואלי ינאביע אלמא יקודהוןם‪ .‬בגאולה הראשונה‬ ‫‏‪(abu‬‬ ‫‏‪ ond‬בכבודו‪ ,‬ולא צרכו לאור החמה ביום ולא לאנור הלבנה בלילה‪ ,‬וכן!‬ ‫‪ 5‬בגואולה! האחרונה‪ ,‬שנ' לא יהיה לך עוד השמש וגו' (יש' ס'‪ ,‬י"ט)‪ .‬כמא‪.)BP . .‬‏‬ ‫אול ואלזומן מן נורוה חתי לם נחתאג אלי נור אלשמס באלנהאר ולא אלי נור‬ ‫אלקמר בליל‪ ,‬כדלך יפעל פי אכיר אלזמן‪ ,‬כמא קאל‪ :‬לא יכון לכום אלשמס‬ ‫‪8‬‬ ‫‪92‬‬ ‫‪0‬‬ ‫‪1‬‬

‫=השחת תשחיתון‪.‬‬ ‫דב די לש‬ ‫היינו ביש' מ"ט‪ ,‬י"‪ ,‬והשוה תרגומו של רס'ג (שם‪ ,‬צד ‪.)67‬‬ ‫היינו ביש' ס'‪ ,‬י"ט‪ ,‬והשוה תרגומו של רס (שם‪ ,‬צד ‪.)19‬‬

‫פירוש אנדתי על ההפטרה ועל המזמור לשבת וארא‬

‫קמה‬

‫ףד ע"ב)‬ ‫(כאון אלוקת אלדי פיה תגדיד הדה אלעהוד ואלמואתיק עלינא‪ ,‬ונקול אנה‬ ‫פי וקת‬

‫קבל טהור אלמסיח חין נלתני פנכרוג אלי אלברירי ממא תצייק עלינא אומות‬ ‫העולם‪,‬‬ ‫‏‪ an‬יטהר לנא אליהו ויעאהידנא עלי אלשראיע אלתורה חתי נפתוגיב אלכלאץ‬

‫בקבולנא‬ ‫דלך כמא קאל אלה‪+9:‬‬

‫‪smc‬‏ ‪Ao‬‬

‫אלי ברארי אומם ואחאכימכום תמה‬

‫מואגהה‪,‬‬

‫‏‪ on‬קאל בעדוה‪:‬ז‪+‬‬ ‫רואביט‬

‫אעודכום כמא תמור אלגנם תחת אלעצא ואדכילכום פי‬

‫אלעהוד‪ .‬וכבר פירש משה ‪naw‬‏ בתורה שבתשובה ישראל נגאלים‪,‬‬ ‫שג ושבת עד יי אלהיד ‪ei‬‏ ושב יי להי ודב לי ב'‪ -‬ג‬

‫ולפי‬

‫שמצותיה שלתורה‬

‫(דף ה'‪ ,‬ע"א)‬ ‫רבות‪ ,‬באו הנביאים ופירשו ארבעה דברים בזכותם*ז‪ +‬ישראל נגאלים‪ ,‬ואלו הן‪:‬‬ ‫שמירת שבת‪ ,‬והגיון תורה‪ ,‬וגמילות חסדים‪ ,‬וקיום משפטים‪NNI .‬‏‬ ‫נעלם אן משה רבינו קד קאל פי אלתורה אן פרג בני יסראל בתובה‪ ,‬ולאכן‬ ‫לכתרת‬ ‫שראיע אלתורה שרחת אלאנביא אן בסבב ארבע שראיע מנהא‪ ,‬אדא חפטוהא‬ ‫‪ 5‬ישראל כמא ינבגי‪NAP ,‬‏ אלרחמאן בפרגהום‪NEB :‬‏ אלסבת‪ ,‬ודרפ אלתורה‪,‬‬ ‫ואצטנאע‬ ‫אלמערוף‪ ,‬ואיקאמאת אלאחכאם‪ .‬בשמירת שבת הוא אומר‪ :‬והיה אם שמוע‬ ‫תשמעו אלי נאם יי לבלתי הביא משא וגו'‪ ,‬ובאו בשערי העיר הזאת וגו" (יר‬

‫יז כיך‪-‬כיה)‪,‬‬ ‫ומן נהית אלתורה הוא אומר‪ :‬לו איש הולך רוח וגו'‪NOP ,‬‏ אאסוף יע' ’‪84‬‬ ‫וגו" (מיכה ב'‪ ,‬י"א‪-‬י"ב)‪,‬‬

‫(דף ה'‪ ,‬ע"ב)‬ ‫וקאל פי דרס אלתורה‪ :‬לו אן אלקום סארו פי אלנבווה וכדבו אלבאטל ומן‬ ‫כאן יבוח‬ ‫במא יסקי ויסכיר‪ ,‬צאר יבוח באלחק להאולי אלקום‪ ,‬לכונת אגמע ‪sd‬‏ ‪ypa‬‬ ‫כולהום ואחשור באקי ‪sb‬‏ יסראל ואנעלהום מוטמאנין כאלגנם אלדי פי בצרה‬ ‫וכקטיע ראכיל פי מראחוה תנפריד מן אלנאס‪ .‬ובגמילות ‪NOT‬‏ הוא אומר‪:‬‬ ‫מ היינר בח" בי ליה‪.‬‬ ‫‪ 7‬שם‪> ,‬‬

‫‪ 074‬צ"ל‪ :‬שבזכותם‪.‬‬

‫‪= 8‬יעקב כלך‪.‬‬

‫קמד‬

‫קטעי‬

‫מדרשים‬

‫‪DINA‬‏ ‪VP‬‬

‫הגניזה‬

‫הראשונות‬

‫שרחנא פי קיצת אשפוך את רוחי‪TN .‬‏‬ ‫מ"ב‪ ,‬ט')‪,‬‬ ‫אפעל פי שנתן הקב"ה לישראל את התורה מפיני‪ ,‬וכרת עליה ארבעים‬ ‫ושמונה בריתות‪ %%,‬עתיד ‪dniw‬‏ את כולם לימות המשיח‪ ,‬שנ'‬ ‫הנה ימים באים נאם ייי וכרתי את בית יש' וגו'‪ ,‬לא כברית ‪nS‬‏ (יר' ל"א‪,‬‬ ‫)‪CE‬‬

‫‪5‬‬

‫הנה‬

‫באו‬

‫(ש'‬

‫(דף ג'‪ ,‬ע"ב)‬ ‫ושלא תאמר חקים ומשפטים אחרים הם‪ ,‬לכך כתוב אחריו כי זאת‬ ‫הברית וגו' (שם‪ ,‬ל"ב)‪ ,‬ללמדך שהיא היא התורה עצמה‪ %3.‬ומעני אכר לקולה‬ ‫הראשונות ה' ב'‪,‬י‪ 99‬ערפנא אן אלה תבארך ותע'פ‪ +‬כמא נזל עלינא אלתורה‬ ‫פי סיני ועאהדנא עלא כל מצוה מ"ח עהדא‪ ,‬כדאך סיגדידהא‬ ‫‪ 5‬עלינא הדה אלעהוד ואלמואתיק פי אכיר אלזמאן‪ ,‬כמא קאל‪ +::‬סתיתיכום‬ ‫איאם אועאהדכום פיהא עהדא אן גדידא לא כאלעוהוד‬ ‫אלאולה אלדי פסכתמוהא‬

‫(דף ד'‪ ,‬ע"א)‬ ‫אלדי פסכתמוהא?* ואנא מלכתכום‪ .‬ולאילא יתוהם מותוהים אן הדא [אלעהד)‬ ‫אלגדיד שראיע כלאף שראיע אלתורה‪ ,‬יושרח בעד דלך וקאל אן הי הי‬ ‫אלתור[ה]‬

‫נפסהא‪ ,‬כמא קאלי‪ +‬נתתי את תורתי בקרבם‪ .‬ואמתיי‪ ++‬כל הבריתות האילו‬ ‫‪5‬‬

‫מתחדשים‪ ,‬בשעה שישראל נצרכים לצאת למדברות מפני דוחק האומות‬ ‫קודם ביאת משיח‪ +*,‬באותה שעה אליהו נגלה עליהם ומחדש ‪dno‬‏ את‬ ‫הבריתות‪ ,‬שבהם הם זוכים לגאולה‪ ,‬שנ' והבאתי אתכם אל מדבר העמים‬ ‫וגו' (יח'‪ ,‬כ'‪ ,‬ל"ה)‪ ,‬וכתוב אחריו והעברתי אתכם תחת השבט וגו" שם‪ ,‬ל"ז)‪.‬‬ ‫וינבגי אן‬

‫‪ 8‬עיין סוטה >" ע"ב‪.‬‬ ‫‪ 9‬כאן ישנה תשובה לאלה שטענו (כמו הנוצרים‪ ,‬וכדומה) ש‪ ,‬ברית חדשה" היא שונה מתורת‬ ‫משה‪ .‬השוה גם רס'ג‪ ,‬אמונות ודעות‪ ,‬מאמר ג' (הוצ' סלוצקי‪ ,‬צד ‪ :)96‬ומצאתי זולת אלה טוען‬ ‫בדברי ירמיהו‪ :‬הנה ימים באים נאם )‪ °°‬וכרתי את בית ישראל ואת בית יהודה ברית חדשה‪,‬‬ ‫ואמרתי לו‪ :‬ראה מה שאחריו‪ ,‬כי כבר פירש שהברית הזאת החדשה היא התורה עצמה באמרו‪:‬‬ ‫כי זאת הברית‪ . . .‬נתתי את תורתי בקרבם‪.‬‬ ‫‪= 04‬ותעאלי‪.‬‬

‫‪ 3‬בהנה ‪DN‬‏‬ ‫‪ 1‬היער ביר" ליא‪" ,‬ל'‪-‬ל'א;‬ ‫‪= 4‬ואימתי‪.‬‬ ‫‪ 8‬שם‪ ,‬ל"ב‪.‬‬ ‫‪ 54‬באופן שונה כותב רה'נ בתשובתו על ‪yap‬‏ הישועה (הוצ' אשכנזי‪ ,‬טעם זקנים‪ ,‬נ"ט‪ ,‬ע"א)‪:‬‬ ‫וכי ישמעו כל העמים כי עמד מלך לבנ"י בירושלים‪ ,‬יעמדו עליהם בשאר ‪notyM‬‏ ויגרשום‪. .‬‬ ‫והרבה מישראל יצאו למדברות אשר כנגד מדינותיהם‪ ,‬על אותה שעה הוא אומר והבאתי אתכם‬ ‫אל מדבר העמים‪ ,‬וכו'‪.‬‬

‫‪ 2‬מלות אלו נכפלו בכ"י‪.‬‬

‫פירוש אגדתי על ההפטרה ועל המזמור לשבת וארא‬

‫קמז‬

‫(דף ז'‪ ,‬ע"א)‬ ‫אלנבי‪ 5‬אן אלה יפדי אנפוס עבידוה ולא ניעאקב כל מןז יסתכין (אליה!‪.‬‬ ‫ד'א יי אדונינו‪ ,‬ייי‪ ,‬לכל האומות אשר מסוף ‪AYO‬‏ ועד סופו‪ ,‬אדוני‪% ,‬‬ ‫לישראל בפני עצמן‪ ,‬שהן קרואים סגולה לשמו מכולם‪ ,‬וכן הוא אומר‬ ‫והייתם לי סגולה וגו' (שמ' "ט‪ ,‬ה')‪ .‬ומעני אכר לקולה יי אדונ'‪.‬ז | מה‬ ‫ב לש תה ה ב‬ ‫ארק‬ ‫‪ 5‬למה נאמר‪ ,‬כלפי המלאכים‪ ,‬שהם משבחים אתו‪ %5,‬בשמים‪ ,‬ובני ‪NID‬‏‬ ‫בארץ‪ ,‬וכן ‪TIN‬‏ או' ויודו שמים פלאך ייי ‪wo‬‏ פ"ט‪).fo ,‬‏ לאיית עילה‬ ‫קאל‪ :‬מה אגל אסמך‬ ‫כמא הו פי אלסמא‪ ,‬לאן אלסמא פיהא מלאיכה מוסביחין מוקדיסין דאימא‬ ‫(דף ז'‪ ,‬ע'ב)‬ ‫‪. . .‬אלדין פי (אלארץ] מתלהום‪ ,‬כמא קאל אן אהל אלסמאואת יחמידונך‬ ‫פי ענובאתך יא רב איצא פי גיוק אלמוקדסין‪ .‬ד"א למה הזכיר ארץ‬ ‫ושמים‪ ,‬כלפי מעשה בראשית‪ ,‬שהכריע בו הקב"ה את בריותיו מן‬ ‫העליונים ותחתונים‪ ,‬ברא בשני וברביעי ‪oj‬‏ העליונים‪ ,‬ובחמישיי** מן‬ ‫‪ 5‬התחתונים‪ ,‬ובששי ברא אדם מכן ומכן‪ 95 ,‬כמה שמפורש אחד אחד‬ ‫במקומו‪ 99.‬ומעני אכר פי תצדירוה באלסמא ואלארץ‪ ,‬לאנוה מן וקת‬ ‫אלכליקה נצב אלדלאיל וגעל תאתיר אלחדת‪ ,‬לאנוה‬ ‫(דף ח'‪ ,‬ע"א)‬ ‫‏‪ ov op‬לואלא ‏‪ pos‬וליע לפוסו ‪,‬עימג יפו[ ינאתלא עיברלאו תדוחא איש יפ‬ ‫אלעילו‪,‬‬ ‫ופי אלתאלת ופי אלתאלת‪ %:‬ואלכאמס אחדת שיא מן*‪ 9‬פי [אלסופל‪ ,‬וופי ‪yo‬‏‬ ‫אלגומעה‬ ‫גמע מנהומא גמיעא פי כלק אדם אלגסם ואלרוח‪ ,‬כמא כל באב מנהא‬ ‫משרוח פי מכאנוה‪ .‬ד"א בארץ ובשמים למה פרט‪ ,‬כנגד שלשת‬ ‫‪ 5‬האבות וישראל‪ :‬אברהם‪ ,‬שהודיע ייחוד השמים בארץ‪ ,‬שהוא או' בו‬ ‫בכל הא'‪?PIN %%‬‏ שם אברם בשם ייי (בר' ‪yj‬‏ ד'); יצחק‪ ,‬שבשבילו קרא‬

‫המלאך‬ ‫מן השמים לאברהם בארץ‪ ,‬שנ' ויקרא אליו מלאך יי מן השמים וגו' (שם‪,‬‬ ‫כ"ב‪ ,‬י"א)‪,‬‬ ‫‪5‬‬

‫היינו‬

‫‪ 75‬חסר‬

‫‪- 8‬אותו‪.‬‬

‫בתה'‬

‫‪yrG‬‏ ‪)sih‬‬

‫כאן התרגום‬

‫‪6‬‬

‫הערבי‬

‫למאמר‬

‫=אדונינו‪.‬‬

‫זה‪.‬‬

‫‪a85‬‏ צ"ל‪ :‬ובשלישי ובחטישי‪.‬‬

‫‪ 0‬ע'א אגדה זו עיין למעלה‪ ,‬עמ' ם'‪-‬מ'א‪.‬‬ ‫‪= 8‬הארץ‪.‬‬ ‫‪ 26‬מנוקד לסימן מחיקה‪.‬‬

‫‪ 9‬מכאן ומכאן‪.‬‬ ‫‪ 16‬נכפל בטעות בכ'י‪.‬‬

‫קמו‬ ‫‪5‬‬

‫קטעי מדרשים מכתבי‪-‬יד הגניזה‬ ‫כה אמר לי שמרו משפט ‪NW‬‏ (יש' נ"ו‪ ,‬א')‪| .‬ובמשפטים הוא או'‪ :‬כי אם היטב‬ ‫תיטיבו את‬ ‫דרכיכם ואת מעל'י‪no +‬‏ ‪ yw‬תעשו משפט ‪ap‬‏ איש ובין רע'‪( 95‬יר' ז'‪ ,‬ה')‪,‬‬ ‫מה כתיב אחריו‪,‬‬ ‫ושיכנתי אתכם במקום הזה בארץ אשר נתתי לאבותיכם למן עולם ועד עולם‬ ‫(שם‪ ,‬יז)‪.‬‬

‫בחייכם‬ ‫(דף ו'‪ ,‬ע"א)‬ ‫די ‪a‬‏ שמ די‬ ‫מ ה" א‬ ‫מדב‬ ‫א‬ ‫‏’‪ ede‬ל‬ ‫(תה' ח'‪ ,‬ב')‪ .‬‏ ייי אדונינו למה נאמור‪ ,‬ייי‪ ,‬קודם]‬

‫אמ[‪8₪‬‬ ‫‪eiN‬‏ ‪ eee‬נה‬

‫יצירתו שלעולם‪ ,‬שלא היה שם ברייה‪ ,‬אדונינו‪ ,‬אחר יצירתו שלעולם‪,‬‬

‫‪5‬‬

‫שנקרא אדון לכל הבריות‪ ,‬וכן הוא או' אני יי ראשון ואת אחרונים א'‪ %5‬הוא‬ ‫(יש' מ"א‪ ,‬ד')‪.‬‬ ‫שרח דלך‪ .‬יקול אלנבי‪ :‬אללהום‪ ,‬יא רבנא‪ ,‬מא אגל אסמך פי גמיע אלארץ‬ ‫כמא אן אלבהא מועטא לך באלאקראר פי אלסמא‪ran .‬‏ אן נעלם ‪do‬‏ קאל‬ ‫אולא אלה‪no ,‬‏ קאל רבנא‪ .‬פנקול ‪sy‬‏ אלעקל כדי יקצי אן יקדים אולא אסמוה‬ ‫גיר מנסוב אלי אחד‪ ,‬כמא אנוה כאן אזלייא וליס מכלוק‪ ,‬תם ינסובוה בעד‬ ‫דלך אלי כלקוה‪ ,‬פיקול אדונינו לאנוה בעד דלך כלקהום ועלי מא וצף נפסוה‬

‫(דף ו'‪ ,‬ע"ב)‬ ‫אפ‪. . . .‬פרד והו מע אלאכרין‪ .‬ד"א ייי אדונינו למה נאמר‪ ,‬ילי‪,‬‬ ‫לכל באי העולם‪ ,‬שהוא מושל ושליט עליהם‪ ,‬אדונינו‪ ,‬לצדיקים‬

‫בפני עצמן‪ ,‬שהן קרויין עבדיו בשם מפוים‪ ,‬וכן הוא ‪NIDA‬‏ פודה ‪?)bw‬‏‬ ‫עבדיו (תה' ל"ד‪ ,‬כ"ג)‪ .‬‏ ומעני אכר לקולה ייי אדונינו‪ .‬‏ אמא אסם אלאול ?>‬

‫‪5‬‬

‫פאשאר‬ ‫בה אלי גמיע אלכלק‪ ,‬לאנוה רבהום אלקאדיר עלי כלקהום ואיבקאהום‬ ‫(וואיפנאהום ‪)DRP‬‏ תדבירהום‪ ,‬ואלאסם אלתאני אדונינו‪ ,‬אשאר בה אלי‬ ‫אלצאלחין מנהום כאצה‪ ,‬לאנהום יונסבון אליה אנהום עבידוה ואוליאוה‬ ‫כאצה לאנהום יונסבון אליה אנהום עבידוה ואוליאוה כאצה‪ %5 ,‬כמא קאל‬ ‫‪= 94‬מעלליכם‪.‬‬ ‫‪0‬‏‬

‫= ‪Ay‬‬

‫‪ 15‬קצור של טופס החתימה של דרשה‪ ,‬הינו‪ :‬בחייכם ובימיכם ובחיי של כל בית ישראל ‪roj‬‏‬ ‫‪%8‬‬

‫‪2‬‬

‫=כתיב‪,‬‬

‫בבבק‬

‫הארץ‪.‬‬

‫ע"א‬

‫מזמור‬

‫וה‬

‫בהקדמה‪.‬‬ ‫‪= 35‬אני‪.‬‬ ‫‪ 4‬מן ‪,,‬לאנהום" נכפל בטעות ‪222‬‬

‫שנבחר‬

‫בהתאמה‬

‫לקה"ת‬

‫וההפטרה‬

‫של‬

‫שבת‬

‫וארא‬

‫עיין‬

‫‪II‬‬

‫הרותל‬

‫תותכה‬

‫על אודות מוצאו של כתב‪-‬יד זה (סימן ‪ ,3160‬בספריה של ‪nosra‬‏ בניו=יורק)‬ ‫אין לי ‪wo‬‏ ידיעות‪ .‬ברור הוא שהגיע מן המזרח‪ ,‬כמו שנראה גם ‪Oy‬‏ הכתיבה‬ ‫המרובעת והמזרחית‪poy| .‬‏ ממדרש דנן ישו גם ‪ap‬‏ ‪,‬שברי לוחות" של הגניזה‬ ‫מפסטאט (עיין להלן‪ ,‬הע' ‪ ,)841‬ובכן ראיה שהיה בנמצא בקהלה חשובה זו‬ ‫שבמצרים‪yT .‬‏ ישו חלק אחר במדרשנו (להלן‪yp‘ ,‬‏ רנ"ט‪-‬ר"פ) שרומה לקטע הניזה‪,‬‬ ‫סי" י"ז (למעלה‪yo‘ ,‬‏ קכ"ו‪-‬קכ"ח)‪ .‬אולי פרופ' אלכסנדר מארכס‪ ,‬שהואיל בטובו‬ ‫להמציא לי כ"י זה‪ ,‬יתאר עוד בפרוטרוט את קורותיו עד שהגיע לספריה הנ"ל‪.‬‬

‫‏‪ NIA‬מכיל פ"א דפים‪ ,‬וחפר בתחלתו ובסופו‪no ,‬‏ ‪ wo‬כמה ליקויים באמצע‪mab ,‬‏‬ ‫על דאבדין‪ .‬כאן אנו מפרסמים את החלק לבראשית ‪wom‬‏ ‪ me‬דף ‪s'o‬‏‬ ‫ע"א‪ ,‬של הכ"י)‪ ,‬והשאר יופיע בכרך ב'‪.‬‬ ‫המעתיק היה רגיל אצל המחזור השנתי של קריאות התורה‪ ,‬שהיה מקובל‬ ‫בתפוצות הגולה‪ ,‬ובכן ישו עתה היכר של חלוקת הענינים כפי הפרשיות של‬

‫השנה‪ .‬אולם באמת המדרש היה מסודר במקורו כפי המחזור של ג' ‪wo‬‏‬ ‫שהיה נהוג בא"י בימים קדמונים‪ ,‬ובאופן כזה אנו מציעים אותו כאן (והשוה למעלה‬ ‫בהקדמה‪ ,‬עמ' ג')‪.‬‬ ‫אולם לרוב הם‬ ‫במדרש דנן ‪wO‬‏ כמה מאמרים בשם ‏ רבי תנחומא‪,‬‬ ‫נובעים כנראה מנוסח חדש של מדרש תנחומא‪ ,‬ואין הוכחה שבאמת הם פרי דרשנותו‬

‫של ‪ayb‬‏ אגדה מפורסם זה‪ .‬בזה מדרשנו שונה מנוסח הארוך של מדרש זה (למעלה‪,‬‬ ‫עמ' ז' והלאה)‪ ,‬אשר מכיל אגדות מקוריות ‪wA‬‏ הרבה מן הקיצור ישנו בדרשות‬ ‫שלפנינו‪ ,‬אולם לעומת זה הרבה ענינים חדשים מופיעים בהן‪ ,‬בין מצד התוכן ובין‬ ‫מצד הגירסאות של אגדות אלו שיש להן כבר הקבלות‪ .‬כמה פעמים שמות האומרים‬ ‫‏‪ on‬שונים‪ ,‬או שלא נזכרו כלל במקורות האחרים‪ .‬בהערות השתדלנו להעיר על‬ ‫כל הנחוץ ‪dnam‬‏ הדברים‪ ,‬בקשר ‪yo‬‏ מה שנאמר למעלה בגוף החבור אצל כל‬

‫סדר וסרר‪.‬‬ ‫מפני ‏‪, sw "DA AMY‬ארקיול רבדמב )םירבדו וניא ןתינ ‏‪ IND‬דתועמו‬ ‫לח"ב של ספרנו‪ ,‬אין מן הראוי עוד לדון באופן מקיף על מדרשנו ומקומו בספרות‬ ‫המדרשים הרחבה‪ .‬את זה נעשה בכרך ג' בתוך הסיכום ע"א המדרשים השונים‬ ‫שנתחברו לרגלי קריאות התורה וההפטרות‪.‬‬ ‫קמט‬

‫‏‪ bp‬מהדרשים'‬

‫קמח‬

‫‏‪ sheen‬יהגניזה‬

‫‪(a‬‬ ‫‪nD‬‬ ‫ויאמר א‪4 . .‬‬ ‫כ'ח‪ ,‬ייב‪; ‎‬‬ ‫ישראל‪ ,‬ידעננו שבשבילם ירד] הקב"ה‪ nepo oy ‎‬על הארץ‪ ,‬שנ'‪ oy ‎‬השמים‪‎‬‬ ‫השמיעך את קולו ליסרך וגו' (דב' ד'‪ ,‬ל"ו)‪ .‬ומעני אכר לתצדירוה באלסמא‪‎‬‬ ‫ואלארץ‪ ,‬באיזי מא כאן מן אמור אלתלת אלאבא ובני יפראל‪ :‬אמא אברהים‪‎,‬‬ ‫‪ 5‬פאנוה אטהר תוחיד אלה‪ DNop ‎‬אלסמא פי אלארץ; ואמא יצחק‪IND ‎,‬‬ ‫אלמלאך נאדא בסבבוה מן אלסמא עלי אלארץ; ואמא יעקב‪‎,‬‬ ‫ראי סולמא מנצובת עלי אלארץ ראפהא מודאני‪‎‬‬ ‫ללסמא;‬

‫; יעקב‪ ,‬שראה סלם מצב א' ורא' מ' הש'‪( %+‬שם‪‎,‬‬

‫(דף ט'‪ ,‬ע"א)‬ ‫ואמא בני יסראל‪ ,‬פאן אלה אשהר להום אלנור עלי וא‬ ‫(עוללים‬ ‫מן אלסמא‪DON ,‬‏ שרחנא ‪DNOP‬‏ ואחד אן ואחד‪ | .‬מפי‬ ‫‏)’‪opin‬‬ ‫וגו' (תה' ח'‪ ,‬ג')‪ ,‬מפי זקנים וישישים‪ ,‬מפי מלכים ושרים לא נאמר‪ ,‬אנלא מפי‬ ‫עוללים‬

‫‪5‬‬

‫ויונקים‪ ,‬לפי ששני מיני נפלאות מודיעין כוח גבורתו שלהקב"ה בכל הדורות‪:‬‬ ‫מהם בארץ‪ ,‬ומהם בשמים‪ ,‬ולפי שהתחיל ואמר מה אדיר שמך בכל הארץ‪,‬‬ ‫התחיל בנפלאות שבארץ‪ ,‬שמהם לדת‪ 5%‬בני אדם‪ ,‬וכל בעלי חיים‪ ,‬וגידולן‬ ‫וגבורתם‪,‬‬ ‫ותַשותן וזקנותן ומיתתן‪ .‬וכשהבריות משתכלנין‪ %%‬בכל] אלה ‪nap‬‏ ליתן לו ‪ym‬‏‬

‫(דף ט'‪ ,‬ע"ב)‬ ‫וכושהרשעים ‪wnoyp‬‏ בכל הגבורה הזאת ‪fo‬‏ מתבישים ודבריהם שותקין‬ ‫ג' (‪wo‬‏ אלו‬ ‫ומתנקם‬ ‫אויב‬ ‫מפני הבושוה‪ ,‬ש' להשבית‬ ‫הכופרים‪ ,‬שנקראו אויבים‬ ‫להקוב'"ה])‪ ,‬כענין ‪wt‬‏ הלא משנאיך ייי א'‪ 9‬וגו'‪ ,‬תכלית ‪wm‬‏ שם‪ ,‬קל"ט‪,‬‬ ‫כ"א‪-‬כ"ב)‪ .‬‏ חם קאל מן קול‬ ‫מן ‪DNU‬‏ צביאננא רוצע אססת אלעיז לקיבל אלכאפרין בך אן תבטיל‬

‫‪5‬‬

‫אלעדו ואלמונאקים‪ .‬וינבגי אן נביין לאיית עילה דכר אלצביאן ואלאטפאל‬ ‫ולם ידכור אלכהו‪( . . .‬וואלשיוך עלי אנהום אכתר עילם ואלמלוך אלדין‬ ‫(כאן סוף הקטע וחסרה השלמת הפירוש המדרשי על תהלים‪ ,‬מזמור ח')‪.‬‬ ‫‪4‬‬ ‫‪56‬‬ ‫‪6‬‬ ‫‪7‬‬

‫=ארצה וראשו ‪DY‬‏ השמימה‪.‬‬ ‫=לידת‪.‬‬ ‫=מסתכלין‪.‬‬ ‫‪-‬אשנא‪.‬‬

‫לבראשית‬

‫קנא‬

‫שהרשעים בעוולם] ‪nop‬‏ אף בעולם‪ ,‬אבדו רשעים מן העולם נסתלק ‪nap‬‏ אף‪,‬‬ ‫שנ' ובאבוד רשעים רננה] (מש' "א‪21)" ,‬‬ ‫כי מי נח זאת לי ונו' (יש' נ'ד‪ ,‬ט')‪ 3.‬אמרו רשעים‪ :+:‬עכשיו ‪)way‬‏ הקב"ה‬ ‫שאנינון מביא מבול לעולם‪ ,‬בואו ונעשה כל חפצינו‪ .‬אמר ‪dno‬‏ הקב"ה‪ :‬וכי מבול‬ ‫אחד יןש לין‪ ,‬יש לי מבולים הרבה‪ ,‬יש לי מבול שלאש‪ ,‬ומבול שלאבנים‪ ,‬ומבול‬ ‫שלמלאכי חובלה]‪ .‬כשחטאו סדומיים‪ ,‬המטיר עליהם גפרית ואש‪ ,‬שנ' ויוי המטיר‬ ‫על סדום [ועל עמורה] וגו' (בר' י"ט‪ ,‬כ"ד)‪ .‬וכשחטאו אמוריין‪ ,‬המטיר עליהם‬ ‫אבנים‪ ,‬שנ' הן*‪aes :‬‏ בית חורון ויוי והשליך! עליהם אבנים גדולות ‪oy‬‏ השמים עד‬ ‫עְקָה (יה' י'‪" ,‬א)‪ .‬כשבאו פיסרא ‪nap‬‏ להלחןם על) ישראל‪ ,‬נלחמו עמהם מלאכי‬

‫חבלה‪ ,‬שנ' ‪oy‬‏ השמים נלחמו הככבים וגו' שו" ה'‪ ,‬כ')‪yy .‬‏ סוף וכלן הדורות‬ ‫כל מי שהוא מחויב מבול‪ ,‬הוא ‪way‬‏ בים או בנהר ‪nw‬‏ מבולו‪ ,‬שלכון פרעה!‬ ‫וחילו‪ ,‬שנתחייבו מיתה במבול‪ ,‬מבול לא בא עליהם אלא הם הלכו למבול המים‪.‬‬

‫‏‪ car dy‬רמאנ לכל ץפח שי ‏‪ ny‬ג‪9‬פטפשמו 'וגו 'הק( ‪',‬ח ‪').‬ו‬ ‫אנשי רע לא יבינו משפט*‪( :‬מש' כ"ח‪ ,‬ה')‪ ,‬כשהקב'"נה] אומרז‪ :‬לנח‪ :‬עשה‬ ‫לך ‪nan‬‏ עצי גפר (בר' ו'‪" ,‬ד)‪ ,‬היו בני המבול ‪arp‬‏ ועושין מלאכה ‪)esoN‬‏‬ ‫ונוטלין שכרן ממנו‪ ,‬ומלעיגין ‪yop‬‏ ואומרין‪ :‬זקן זה לעת זקנותו נשתטה‪[ ,‬ולא] היו‬ ‫מבינין מה יהיה בסוף‪ ,‬שנ' אנשי רע לא יבינו משפט ונן'‪81.‬‬ ‫נח‪ .‬זשה והיו שלשת האנשים האלה בתוכם‪.‬‬ ‫‏‪ x‬אלה תולדות‬ ‫נח‪ .‬‏ דניאל‪eraf .‬‏ (יח' י"ד‪( 90,92" ,‬דף א'‪ ,‬ע"ב) מפני מה הזכיר שלשת ‪xo‬‏‬ ‫‏‪ bon‬הנביאים‪ ,‬‏‪ bow‬אחד ואחד מהם ראה שלשה עולמות‪ .‬נח ראה עולם משוכלל‬ ‫וחרב ומשוכלל‪ .‬איוב ראה ביתו בנוי ונפרץ ובנוי‪ .‬‏ דניאל ראה ‪am‬‏ המקדש מיוסד‬

‫ושמם ומיוסד‪ .‬לכך נאמר‪ ?9‬שמות הללו ‪aporp‬‏ אחד‪ .‬גג‬ ‫‪ 21‬עיין ‘‪NID‬‏ סוטה‪ ,‬פ"י‪ ,‬ב'‪ ,‬ובבלי סנהדרין קי"ג‪ ,‬ע"ב‪.‬‬ ‫‪ 3‬כאן נוכר ‪porp‬‏ א' של ההפטרה לפדר ‪ty‬‏‬ ‫‪ 4‬השוה ת"ב‪ ,‬בר" ל"ו‪ ,‬ואג"ב‪ ,‬פ"א‪ ,‬א'‪ ,‬וכאן הנוסח הוא ‪YNA‬‏ מקורי‪.‬‬

‫וע"א ‪,‬מבול של‬

‫אש" עיין מאמרו של גינצברג ב‪,‬הגרן" להורודצקי‪ ,‬ח' (ברדיטשוב‪ ,‬תרע"ב)‪.‬‬ ‫‪ 5‬צ"ל‪ :‬הם‪ .‬והנקוד של ‪,‬במורד" הו כן ‪29‬‬ ‫‪ 6‬ע'י מלת ‪,‬משפט" ישנו קשר ‪yo‬‏ הפסוק בהפטרה‪ :‬למ שפט תרשיעי (ש' נ'ד‪" ,‬ז)‪.‬‬ ‫ל יצ"ל‪na ":‬‏‬ ‫‪ 81‬הנוסח פה שונה מבת'ב‪ ,‬בר' ל"‪ ,‬ואג"ב‪ ,‬פ"א‪ ,‬ב'‪nem .‬‏ עוד ת"ה‪ ,‬נח ה'‪ ,‬ולקוטים‬ ‫מילת"ת‪ ,‬סי' ל"א (להלן‪yD‘ ,‬‏ רפ'נ‪-‬רפ"ד)‪.‬‬ ‫‪ 91‬בפסוק זה ‪ND‬‏ נח כמו בראש הסדר ובראש ההפטרה (ש' נ"ד‪ ,‬ט')‪.‬‬ ‫‪ 02‬צ"ל‪ :‬נאמרו‪.‬‬ ‫גג ‏‪ mon‬למעלה‪ ,‬צד ‪ ,96‬הע' ‪ ,45‬ועיין עוד הדר זקנים (ליוורנו ת"ר‪ ,‬דף ג'‪ ,‬ע"ב‪ ,‬למטה‪,‬‬ ‫בדברי הרא"ש)‪ :‬נח ראה עולם בנוי‪. . .‬לכן הזכירם יחזקאל שלשתם בפסוק אחד‪ ,‬ומה'ג א'‪,‬‬

‫‪:2‬‬

‫לפיכך כללם הכת' בפיסוק אחד וכו'‪.‬‬

‫מדרש חדש על התורה‪:‬‬

‫קנ‬

‫(כתב‪-‬יד‪ ,‬סימן ‪ ,3160‬בספריה של הסמנריון בניו‪-‬יורק‪].‬‬

‫בראשית‪.‬‬ ‫[לסדר ה'‪ :‬בראשית ‪,’LI‬‏‬ ‫ואל ה תול דיגת נחם‪( =. . .‬דף אי ע"א) שהוא רוצה ‪?nps‬‏ לו מהן‬ ‫קרבןמיד ויב ןנח מובחלל יי בר הכ‬ ‫תה" אי ‪THW‬‏‬ ‫והיה" כעץ' שתול" על "יפ ל בי ‪ot‬‏‬ ‫זה ם‪.‬‬ ‫פריו ‪?ny‬‏ ‪syna‬‬ ‫הקב"'ה בתיבה‪ ,‬שהיא על המים‪ .‬אשר‬ ‫‪oe‬‬ ‫ל ה ‪eed‬‏‬

‫וע ל הו‬

‫וה התכל‬

‫שבי‬

‫רעשה‬

‫ליה‬ ‫יב‬

‫וה‬

‫יפת‪.‬‬ ‫ד'א‪ .‬זש'ה קל הוא על פני מים‪( 9‬אי' כ"ד‪" ,‬ח)‪ ,‬זה דור המבול‪ ,‬שנגזר עליהם‬ ‫שיאבדו במים‪5.‬‬

‫מש כ‪ ,‬א')‪ ,‬זה דור המבול‪ ,‬שבאנו]ז‬ ‫נפו ואין רודף רשע"‬ ‫עליהם מים היו נסין‪ ,‬והמים מתגברין בכל מקום עד שכסו המים אותם‪ .‬וצדיק‪%‬‬ ‫"נ)‪ ,‬הגיע‬ ‫ככפיר יבטח‪ ,‬זה נח‪ ,‬ש' ויאמר אלהים לנח ‪py‬‏ ‪as niv‬‬ ‫זמנו? להתקוצץ‪ ,‬כי מלאה הארץ חמס וגו'‪ .‬‏ ראה כמה העונות גורמות‪ ,‬שהנם] היו‬ ‫פרוצים בעבירה‪ :9‬ובגזל ובזנות‪ ,‬שנ' ותשחת הארץ וגו'גי "‪a9‬‏ ו'‪" ,‬א)‪ .‬וכל ‪roy‬‏‬ ‫‪ 1‬ע"א סדר זה עיין למעלה‪ ,‬צד ‪ 06‬והלאה‪ ,‬וע"א האגדות במדרש זה עיין שם‪ ,‬צד ‪,86-96‬‬ ‫שהן מקושרות עם ההפטרה‪ :‬כי מי נח זאת לי וגו' (יש' נ"ד‪ ,‬ט'‪"-‬ז)‪.‬‬

‫צריך להוסיף‪ :‬גו'‪ ,‬היינו‪ :‬ויקח מכל הבהמה הטהורה ומכל ‪nyA‬‏ הטהור ‪nyS‬‏ עולות‬ ‫עיין ב"ר‪ ,‬פכ"ו‪ ,‬א' (הות"א‪ ,442 ,‬וש'נ)‪.‬‬ ‫ע'י מלת "‪,no‬‏ הדרשה מקושרת ‪yD‬‏ ההפטרה‪ :‬כי מי נח‪.‬‬ ‫‪ "Da‬בטעות‪ :‬יפול‪.‬‬ ‫עיין ב"ר‪ ,‬פ"ל‪ ,‬ב' (הות"א‪ ,072-172 ,‬וש'נ)‪ ,‬והנוסח פה מקוטע‪.‬‬

‫‪2‬‬ ‫במזבח‪.‬‬ ‫‪3‬‬ ‫‪4‬‏‬ ‫‪5‬‬ ‫‪ 6‬בפסוק זה ישנו ‪)PT‬‏ ‪ ap‬רשע וצדיק מה שמתאים להפטרה דנן ‪)yy‬‏ למעלה‪ ,‬צד ‪.)76‬‬ ‫פתיחתא זו כאן היא חדשה‪ .‬וע"א פתיחתא אחרת מפסוק זה לסדר ל"ד עיין למעלה‪ ,‬צד ‪.292‬‬ ‫‪ 7‬צ"ל‪ :‬כשבאו‪.‬‬ ‫‪ 8‬הנוח ‪,‬וצדיק" ולא ‪,‬וצדיקים" נמצא בכמה כתבי‪-‬יד (השוה ב'ר‪ ,‬הות"א‪ ,2001 ,‬הע'‬ ‫לשו' ‪.)4‬‬

‫‪ 9‬היינו‪:‬‬ ‫(הות'א‪,‬‬

‫‪,972‬‬

‫של ‪,‬כל ‪aw‬‏‬

‫ואולי צ"ל‪ :‬זמנן‪ .‬השוה ‪ats‬‏ פל'א‪ ,‬ה'‪ :‬הגיע זמנם להקצץ‬

‫וש'נ)‪.‬‬

‫‪, 01‬עבירה" כאן היא עבודה זרה‪ ,‬אולם לרוב ‪,‬עבירה" היא זנות ‪meM‬‏ ‪ DY‬א'‪:241 ,‬‬ ‫תאנא דבי ר' ישמעאל כל מקום שנ' השחתה אינה אלא בעבירה או בע"‪ ,‬וכו')‪.‬‬ ‫גג היינו‪ :‬ותמלא הארץ חמס‪ .‬בב"ר‪ ,‬פל"א‪ ,‬ו' (הות"א‪ ,082 ,‬וש'נ) ‘‪,noo‬‏ נדרש על ‪yw‬‏‬ ‫נילוי עריות‪ ,‬ושפיכות דמים‪ ,‬אולם כאן תחת ש"ד נאמר ‪,‬גזל" כמשמעו העקרי של חמס‪.‬‬

‫קנג‬

‫לבראשית‬

‫רשעים‬

‫נח‪ ,‬שנ' ומאלה נפצה כל הארץ*‪ 9‬כבר' ט‪" ,‬ט) בהכרת‬ ‫‪963‬‬ ‫וו איה עה דור ‪MDI‬‏ ‪ eM‬יאת כל היקום ‪CIC‬‏‬ ‫רשע‬ ‫מוקש‬ ‫(ב]פשע ‏ שפתים‬ ‫אמרו חכמים זכרם לברכה*‪9‬‬ ‫‏‪ ‘wp‬י"ב‪ ,‬‏”‪ a‬זה דור המבול‪ ,‬שנוקשו בשפתים ומרדו (בוהקב"ה ובאת עליהן‬ ‫הנח שי יצה גת ו" בר" חי ‪?nA‬‏‬ ‫‏‪ Seen‬א מ רה שדיק‬

‫[לסדר ח'‪ :‬בראשית ט'‪”mis ,‬‏‬ ‫ותה לי‬ ‫ליטרוע םיש ל‪S‬כ‪hh‬‏‬ ‫‪ee‬‬ ‫וימח את כל היקום וו'‪₪₪ | .‬קוי י'י המה‬ ‫שלום שהיה להם‪ ,‬אלא כשהיו בתיבה היו ‪vo‬‏ אריות‬ ‫וכל בהמה‪ ,‬ולא הזיקו זה לזה‪ .‬‏ (דף ב'‪ ,‬ע'א) יש‬

‫‪eyO‬‏‬ ‫לה "שב‬ ‫ט')‪ ,‬אילו ‪na‬‏ המבול‪wt ,‬‏‬ ‫יירשו ארץ‪,‬ז‪ 9‬ומה רוב‬ ‫ונמרים וכל חיה רעה ושרצים‬ ‫לך שלום גדול מזה‪.‬‬ ‫ה ‏‪seSee‬‬ ‫‏‪mete an‬‬

‫‪(RID,‬‬

‫רמה שר‬

‫וחנות המ ל להאר ויה‬

‫מה עשה‪ %5,‬שפרש‪ 93‬עליו שלמה למי אוי למי אבוי (מש' כ"ג‪ ,‬כ"ט‪-‬ל"ב)‪ | .‬א ב ו י‪,‬‬

‫חנם‪ ,‬שמתוך שהוא משתכר‪ ,‬הוא‬ ‫מדניםפי‬ ‫אוי לזה ולאבותיו‪ | .‬למי‬ ‫מגלה סוד ‪wap‬‏ אדם לחבירו ומשלח מדנים‪.‬וי |למי שיח‪ ,‬שמתוך שהוא‬ ‫חנם‪,‬‬ ‫פצעים‬ ‫למי‬ ‫משתכר מרבה שיחה בטילה וענש‬ ‫‏‪ Sait‬תעשת בה חבורה ‪noc‬‏ וכל ‪:‬אלו "ל מ ‪emia‬‏ ‪ ocsyS‬הי‬

‫‪ww‬‏ ‪ooos‬‬ ‫ןמה כתיב‬

‫‪ noY‬ואף‪:‬כי חן בוגד‬ ‫‪YMO‬‏‬ ‫‏‪ Gop‬אח רת ה "כבחש" ‪)VS‬‏ רכ‬ ‫וג' ‘‪ma‬‏ ב'‪ ,‬ה')‪wob ,‬‏ מי שהוא אוהב את היין הוא ‪ano‬‏ את אלהיו‪| +%.‬כיצד‪,‬‬ ‫שכור אינו יכול להתפלל‪ ,‬נמצא מבטל את התפלה ואינו יכול לעסוק בתורה‬ ‫ובמצות לפי שאין בו דעת‪.‬‬

‫הרי למדת שעושה?‪ +‬שיבגוד באלהיו‪ .‬‏‬

‫והוא החטיא‬

‫‪ 3‬ביל"ש הנוסח שונה‪ :‬ולבסוף ירש את הארץ‪ ,‬שנ' צא מן התבה‪.‬‬ ‫‪ 4‬מן "‪,AmADN‬‏ חסר ביל"ש‪.‬‬ ‫‪ 5‬עיין ב"ר‪ ,‬פל"ד‪ ,‬ג' (הות"א‪ ,13+ ,‬וש'נ)‪ ,‬וע"א הנוסח ‪,‬רשע" תחת ‪,‬רע" שבמקרא עיין‬ ‫שם‪ ,‬הע' לשו' ?ג‪ .‬ע"י ‪,‬ויצא" פסוק זה מקושר ‪yo‬‏ הסדר ועם ההפטרה (למעלה‪ ,‬צד ‪.)97‬‬ ‫‪ 63‬ע"א סדר זה עיין למעלה‪ ,‬צד ‪ 8‬והלאח‪.‬‬ ‫‪ 73‬המאמר ‪nis‬‏ מקוטע‪ ,‬ויש להשלימו כפי אג'ב‪ ,‬פ"י‪ ,‬ג'‪ ,‬היינו‪[ :‬זה נח ובניו שנמלטו מן‬ ‫המבול‪ . . .‬והתענגו על רוב שלום]‪ ,‬ומה רוב שלום וכו'‪ .‬ע"י ‪,‬וקוי ה'" שבפסוק זה ישנו קשר‬ ‫‏‪ oy‬ההפטרה לסדר דנן (יש' מ"ט‪ ,‬ט' והלאה)‪ ,‬היינו לפפוק האחרון שלה‪ :‬וידעת כי אני ‏ ה'‬ ‫מ"ט‪ ,‬כץ‪ ,‬השוה למעלה‪ ,‬צד ‪.)88‬‬ ‫‪p1‬‏‬ ‫אשר לא יבושו‬ ‫‪ 8‬כעין פיסקא זו ע"א שכרות עיין ת"ב‪ ,‬שמיני ז' (וש'נ)‪ ,‬ולהלן במדרשנו לסדר ‪,‬יין ושכר‬ ‫אל "‪nen‬‏ מי" י"‪ ,‬ח'‪-‬ט')‪ ,‬שיופיע בכרך ב'‪.‬‬ ‫‪= 9‬שפירש‪.‬‬ ‫‪ 0‬במקרא כתיב‪ :‬מדונים‪ ,‬וקרי‪ :‬מדינים‪ ,‬אבל הנכון הוא‪OO :‬‏‬ ‫‪ 14‬ע"פ הפסוק‪ :‬ומשלח מדנים ‪ap‬‏ אחים (מש' ו'‪ ,‬י"ט)‪.‬‬

‫‪ 3‬יותר נכון‪ :‬בוגד באלהיו‪.‬‬ ‫‪ 2‬היינו‪ :‬היין‪.‬‬

‫מדרש ‪niw‬‏ על התורה‪:‬‬

‫קנב‬

‫[לסדר ו'‪ :‬בראשית ח'‪ ,‬א']‪3‬‬ ‫‏‪ or‬אל הייים את ‪en‬‏ הרא זשיה שצדיק תחרוכהריב" אל‬ ‫שמ'‪( | ?9‬תה' ל"ו‪ ,‬ז')‪ ,‬צדקה שעשית ‪yo‬‏ נח בתבה כהררי אל‪wt ,‬‏ ‪ mim‬התיבה‬ ‫וגו' ‏ כבר' ח'‪ ,‬ד')‪ .‬משפטיך תהום רבה משפטים שעשית עם דורו‪,‬‬ ‫דקדקת עמהם עד תהום‪ ,‬שנ'‪ ?+‬וגו'‪.‬‬ ‫התאר ‪WO‬‏ ‪epoD‬‬ ‫הא וז‪ose‬‏ ‪ res‬י קאלב ‪Da‬‏ שמשו‬ ‫ירקב‪ ,‬זה דורו שלמבול‪ ,‬שהרקיבו מן המים‪ ?%.‬ואילולי שריחם הקב"ה ברחמיו‬ ‫הרבים וזכר את הברית שקיים ‪yo‬‏ נח וחתם על התיבה בחותמו‪ ,‬כדכתיב ‪703‬‬ ‫יי בעדו ‪DI‬‏ ז'‪ ,‬ט"ז)‪ ,‬זי כבר היו אובדים במי המבול שהיו ‪arp‬‏ בכעס וחימה‪,‬‬ ‫אלא שזכר רחמיו והעביר רוח ושכך את המים‪ ,‬שנ' ויעבר אלהים רוח וגו' (בר'‬ ‫חא‬

‫נלסדר ז'‪ :‬בראשית ח'‪ ,‬ט"ו‪-‬ש"ז ]‪3‬‬ ‫תב ה השירק ההש ‪NO‬‏ לדשמו רשו וכו‬ ‫מ ה‬ ‫א‬ ‫הריה‬ ‫ליה וה נה ששמ ההכה של ק‬ ‫‪ee‬‬ ‫‪NO‬‏‬ ‫רירמ מ ך ‪2‬‬ ‫שנ' את האלהים התהלך נח‪ ,‬שכל‪ 99‬דורו היו [אזבודים במים‪ ,‬והתיבה מתרוממת‬ ‫על המבול‪,‬גי שנ'‪ .‬היהי המבול ‪n"22‬‏ ובר" ז'‪" .,‬זו ול רזשת‪ .‬ארץ‪ !,‬אלו במ‬ ‫‪ 2‬ע'א סדר זה עיין למעלה‪ ,‬צד ‪ 96‬והלאה‪.‬‬

‫‪= 8‬משפטיך‪ ,‬וגו'‪ .‬ע"א הקשר של פסוק זה ‪yo‬‏ הסדר וההפטרה ‪yP‬‏ שם‪ ,‬צד ‪.37‬‬ ‫‪4‬‏ ‪ Jon‬הפסוק‪ :‬ביום הזה נבקעו כל מעינות תהום רבה (בר' ז'‪" ,‬א)‪ .‬כאן ניתן לנכון‬ ‫רק ‪nop‬‏ מפתיחתא ידועה זו ששייך לסדר דנן ‪mem‬‏ ב"ר‪ ,‬פל'ג‪ ,‬א'‪ ,‬הות"א‪ ,892 ,‬וש'נ)‪ .‬הנוסח‬ ‫‏‪ NIT IND‬ומכ ‪,‬ש"ליב ‪,‬חנ ףוס זמר ז'נ ‏)‪, yy‬םש ‪' 303,‬עה 'ושל ‪ 2),‬יררהכ‪,‬ו "לא שרדנ ןיעכ לא‬ ‫תקרי‪ ,‬היינו‪ | :‬ב ה רר י אל‪ ,‬מפני שהתיבה נחה ‪,yb‬‏ הרי אררט" (בר' ח'‪ ,‬ד')‪.‬‬ ‫‪ 5‬עי"ז ישנו קשר בפסוק זה ‪YD‬‏ ראשית ‪NOIT‬‏ טיזכור אלהים) ‪yo‬‏ ראשית ההפטרה‬ ‫(ברזנ רחס" ‪en‬‏ ‪ asiP‬חבי וג בי‬ ‫‪ 62‬עיין ת"ב‪ ,‬נח ט'‪ ,‬ואנ"ב‪ ,‬פ"ד‪ ,‬ב'‪ .‬בת"ב‪ :‬שנרקבו ‪oy‬‏ העולם‪ ,‬ובאג'ב‪ :‬שנרקבו מן המים‪,‬‬ ‫אולם "‪,nop‬‏ כאן נכון מצד הלשון (כמו הלבין‪ ,‬האדים‪ ,‬וכו")‪.‬‬ ‫‪ 72‬השוה פדר"א‪ ,‬פכ'ג‪ :‬ר' מנא אומר כיון שנכנסו כל הבריות אל התיבה סגר וחתם הקב"ה‬ ‫בידו שער התיבה‪ ,‬שנ' ויפגור ה' בעדו‪.‬‬ ‫‪ 82‬ע'א סדר זה עיין למעלה‪ ,‬צד ‪ 67‬והלאה‪.‬‬

‫‪92‬‏ ‪, “y‬דרכו" פסוק זה מקושר ‪yD‬‏ ההפטרה לסדר דנן אשר בה נאמר‪ :‬והולכתי עורים‬ ‫מש מ'"ב‪ ,‬ט"ז‪ ,‬עיין למעלה‪ ,‬צד ‪ .)38‬פתיחתא זו נזכרת ביל"ש‪ ,‬תהלים רמז ‪ne‬‏‬ ‫בדרך‬ ‫בשם ילמדנו‪.‬‬ ‫‪ 0‬כאן צריך להוסיף‪[ :‬וירוממך]‪ ,‬שכל דורו וכו'‪ryp ,‬‏ ביל"ש‪.‬‬ ‫גפ שיל קל וכו המבולו‬ ‫‪ 2‬היינו‪ :‬ותרם מעל הארץ‪.‬‬

‫‪mp‬‬

‫לבראשית‪‎‬‬

‫]‪ 95074‬י'‪ :‬בראשית "ב‪ ,‬א']‪%‬‬ ‫אמר‬ ‫?>‬ ‫שאץ‬ ‫בתוך‬ ‫וילך‬ ‫לך‬

‫לך לך‪rem .‬‏ אשרי תבחר ותקרב ישכון חצירך וגמ' (תה' ס"ה‪ ,‬ה')‪.‬‬ ‫‏‪ N29‬בוא וראה כמה ‪)bm‬‏ הקב"ה אותו בוה הדבר‪ 9%,‬שאטר לו >‬ ‫שאין לאדם חביב ממקום שנולד ‪aa‬‏ וממולדתך ומבית אביך‪,‬‬ ‫לאדם חביב ממקום ‪am‬‏ אביו‪| .‬אל הארץ' אשר אראך‪.nov ,‬‏‬ ‫ניסיון‪ 5 ,‬שלא אמר לו אי זה מקום אלא אשר אראך‪ .‬וקבל עליו מאמרו‪ ,‬שנ'‬ ‫אברם ‘‪np‬‏ ‪ DI‬י"ב‪ ,‬ד')‪ .‬באותה שעה אמר לו הקב"ה‪ :‬על שקיימת ‏ לך‬ ‫(‪" yeD‬ב בי‬ ‫"לגו ‪)TP‬‏‬ ‫ך‬ ‫‪sss‬‏ כמרה ץדשץק‬ ‫כ‬ ‫שם‪ ,‬כשתהא*" עשוי ברכה‬ ‫ברכה ‏‬ ‫והיה‬ ‫‪mm‬‏‬ ‫וממולדתך‪,‬‬ ‫בכל ו ב ‪isO‬‏ ‪ea‬‬

‫‪oT‬‬

‫‪,oa‬‬

‫גא וכל כך ‪?DW‬‏‬

‫שהאמין בי'י שדרכיו מצליחות‪ .‬שהוא!‪ %‬אומר ‪TNOW‬‏ ב"י אלהיכם ותאמינן?‪%‬‬ ‫א‬ ‫הבכיכ‬ ‫אמרו חכמיםי‪ 9‬בשעה שנולד אבינו אברהם יצא כוכב אחד ובלע ד' כוכבים‬ ‫שהן ד' מלכיות‪ .‬היו ‪pmop‬‏ יושבין לפני נמרוד‪ .‬אמר להם‪ :‬מה הוא זה‪ .‬אמרו‬ ‫לו‪ :‬בן שנולד היום ינחל את העולם כולו‪ .‬אמר להם‪ :‬ומה לעשות ‪aa‬‏ אמרו לו‪:‬‬

‫הביאוהו והרגוהו‪ ,‬ונתן לאביו מלוא ביתו כסף וזהב‪ %+‬כדי שלא יחוס על בנו‪ .‬היה‬ ‫תרח ‪yva‬‏ ביניהם‪ .‬אמר להם‪ :‬ריקים שבעולם‪ ,‬אמשול לכם משל‪ ,‬למה הדבר‬

‫דומה‪ ,‬לעיר פרא שאמרו לו‪ :‬בוא ונחתוך ראשך ונתן לך כור של שעורים‪ ,‬אמר‬ ‫להם‪:‬‬

‫אמר‪ %‬לו‪ :‬לקח ‪naj‬‏‬

‫אם אתם חותכים את ראשי שעורים במה אוכלם‪.‬‬

‫הנולד לך‪ ,‬היום הוא נולד לך‪ .‬אמר להם‪ :‬בן נולד לי‪ ,‬וכשנולד מת‪ .‬אמרו לו‪:‬‬ ‫כיון שמת ‪RP‬‏ ‪ XU‬מדברים‪ %.‬מיד לקח תרח את אברהם ואת מַנקתו והטמינן בביתו‬ ‫"ג שנה‪| .‬לאחר כך יצא וראה השמש ועבדו כל היום‪ .‬וכשבא הלילה ראה את‬ ‫(דף ג'‪ ,‬ע'א) הירח והכוכבים ועבדן כל הלילה‪ .‬זרח השמש ועמד במקומו‪ .‬אמר‪:‬‬ ‫זה מנהגו של עולם‪ ,‬אבל יש אלוה אעבוד‪.‬ז‪9‬‬

‫נכנס ‪dam‬‏ עבודה זרה שלנמרוד‪,‬‬

‫וראה אלהי ‪DDA‬‏ ואלהי זהב ‪yxO‬‏ ואבנים‪ .‬שיברם‪ ,‬וכינסם כאחד‪ ,‬והצית בהן את‬ ‫‪ 55‬ע"א סדר זה עיין למעלה‪ ,‬צד ‪ 69‬והלאה‪ ,‬וע'א הפתיחתא‬

‫מקוטעת‬ ‫הנסיונות‬ ‫צד ‪,205‬‬ ‫‪6‬‬ ‫‪75‬‬ ‫‪8‬‬ ‫‪06‬‬ ‫‪2‬‬

‫כאן‪ ,‬שם‪ ,‬צד ‪ ,001‬אולם זו‬

‫פה כי אין כאן פירוש אנדתי על ‪porp‬‏ זה‪ ,‬ותיכף ומיד נזכר מאמרו של ר' לוי ע"א‬ ‫של אברהם‪ .‬הפסוק מתה' ס"ח‪ ,‬ה'‪ ,‬נדרש בכמה מקומות בתור פתיחתא (השוה למעלה‬ ‫‪ .(035‬עיין בנוגע לבחירת אברהם ת"ב‪ ,‬צו י"א‪ ,‬ות"ה‪ ,‬ח'; במ"ר ג'‪ ,‬ב'‪.‬‬ ‫על המלה ישנה כעין אות וי"ו‪ ,‬ובכן‪ :‬הדבור‪.‬‬ ‫השוה ת"ב‪ ,‬לך ד' ‪yy‬‏ ‪ wo‬הע' ל"ה)‪ ,‬ולהלן עט' רצ'ג‪.‬‬ ‫‪ 9‬צ"ל‪ :‬שתהא‪.‬‬ ‫צ"ל‪ :‬כרצוני‪.‬‬ ‫‪ 1‬צ"ל‪ :‬זה שהוא‪.‬‬ ‫ל לכל‬ ‫=ותאמנו‪.‬‬

‫‪ 8‬ע"א אנדה זו עיין למעלה עמ' מ"ב‪ ,‬הע' ‪.9‬‬

‫‪ 5‬צ"ל‪ :‬אמרו‪.‬‬ ‫‪ 4‬ע'פ הפסוק בבמ' כ"ב‪ ,‬י"ח‪.‬‬ ‫‪ 6‬ובקטע (למעלה‪yp‘ ,‬‏ מ"ב) נוסף‪ :‬אלא בבן חי אנו מדברים‪.‬‬ ‫‪ 7‬צריך להוסיף‪ :‬אותו‪.‬‬

‫מדרש חדש על התורה‪:‬‬

‫קנד‬ ‫את הבנים במעשה‬ ‫אותם מארצם‪ ,‬שנ'‬ ‫אחריו‪ .,‬והיה כנור‬ ‫אותיות סוד י'[‪++.‬‬

‫העגל‪ +%,‬שנ' ‪ea‬‏ העם לאכול ושתה (שמ' ל"ב‪ ,‬ו')‪| .‬והגלה‬ ‫הוי משכימי בבקר שכר ירדופו (יש' ה'‪" ,‬א‪-‬י"נ)‪| .‬מה כתיב‬ ‫ונבל וגמ'‪ ,‬וכת' אחריו לכן גלה ‪yos‬‏ נכנס יין יצא סוד‪2 ,‬‬ ‫וכל שוגה בו לא ‪moo‬‏ (מש' כ'‪ ,‬א')‪54.‬‬

‫[לסדר בת‬

‫ה‬

‫|‬

‫ויהי כל הארץ שפה אחת‪’nama .‬‏ דברים לא ‪mob‬‏ ‪ooy‬‬ ‫(מש' י'‪ ,‬י"ט)‪ .‬אר"תז‪NO +‬‏ היה** דברן‪ ,‬סופו לדבר אפילו באחיו‪ ,‬שנ' ‪nwa‬‏ באחיך‬ ‫תדבר וגמ' (תה' נ'‪ ,‬כ')‪ .‬וכן שדי פורע לו‪ ,‬שנ' כי פועל אדם ישלם לו וגמ' (אי'‬

‫ל"ד‪”xc ,‬‏ כך היה דור המבול‪ +9,‬חטאו ברבה‪ ,‬שנ' וירא י'י כי רבה רעת האדם‬ ‫בארץ (בר' ו'‪ ,‬ה')‪ ,‬ופרע מהם ברבה‪ ,‬שנ' כל מעינות תהום רבה (שם‪ ,‬ז'‪ ,‬י"א)‪.‬‬ ‫אף דור הפלגה‪now ,‬‏ בהֶבָה‪ ,‬שנ' הבה נבנה לנו עיר (שם‪" ,‬א‪ ,‬ד')‪ ,‬ונפרע מהם‬ ‫‏‪ Ie los‬הבה ‏‪eit‬‬

‫)‪OW‬‬

‫‪CIS‬‬

‫ועליהם הכתוב אומר אל תהרגם פן ישכחו עמי ‘‪no‬‏ (תה' נ"ט‪" ,‬ב‪-‬י"ג)‪05 ,‬‬ ‫א לי ‪no‬‏ םי בההינה! שהדנת ידור ‪+‬המבול‪2 ,‬אלא = ה ניע סב האלה‬ ‫מן‬ ‫טלטלם ‪oy‬‏ העולם‪ 5: ,‬שנ' ויפץ י'י אותם וגמ' (בר' "א‪ ,‬ח')‪)TII .‬‏ ‪TO‬‬ ‫‪eso‬‏ פן נפוץ‪DI .‬‏ "א‪ ,‬ד')‪,‬‬ ‫מי המבול?‪ %‬למטה‪ .‬וילכדו בגאונם‪,‬‬ ‫ונלכדו בה‪ ,‬שנ' ‪nwo‬‏ הפיצם י'י (שם‪" ,‬א‪ ,‬ט')‪ .‬לקיים‪ *9‬מה שכת' אל תתן יי‬ ‫מאויי רשע וג' (תה' ק"מ‪ ,‬ט')‪.‬‬ ‫אמר הקב"ה‪ :‬כשם שזריתי (דף ב'‪ ,‬ע"ב) את הרשעים בעולם הזה‪ ,‬כך אני‬ ‫מפזרן לעולם הבא‪ ,‬שנ' תזרם ורוח תשאם אנשי (יש' מ"א‪ ,‬ט'"ז)‪ ,‬אבל מפוזרי ישראל‬

‫אני מקבץ‪ ,‬היך דכתיב שמעו דבר ‪?Oo‬‏ והגידו בעמיםיי‪ 5‬ממרחק ואמרו מזרה‬ ‫ישראל יקבצנו ושמרו כרועה עדרו (יר' ל"א‪ ,‬ט')‪45.‬‬ ‫‪ 8‬עיין בת"ב‪ ,‬נח כ"א בסוף‪.‬‬ ‫‪ 4‬עיין מאמרו הידוע של רבי חייא (סנהדרין ל"ח‪ ,‬ע"א‪ ,‬ועירובין ס"ה‪ ,‬ע"א למטה)‪.‬‬ ‫‪ 54‬וראש הפסוק הוא‪ :‬לץ היין הומה שכר‪ .‬כאן חסרה כנראה החתימה הדרשנית ‪)-arorep‬‏‬ ‫‏‪ (tion‬ע"א היין כעין זו שנמצאת‬

‫בת"ב‪ ,‬נח כ"א בפוף‬

‫(השוה למעלה‪ ,‬צד ‪.)88-98‬‬

‫‪ 6‬ע"א סדר זה עיין למעלה‪ ,‬צד ‪ 19‬והלאה‪ ,‬וע"א הפיסקא כאן‪ ,‬שם‪ ,‬צד ‪.59‬‬

‫תנחומא‪.‬‬

‫‪= 74‬אמר ר'‬ ‫‪ 8‬היינו‪ :‬אדם‪.‬‬ ‫‪ 94‬ע"א אנדה זו עד סוף המאמר ‪yP‬‏ בת"ב‪ ,‬בר'‬ ‫‪ 0‬ע"א פתיחתא זו עיין ב"ר‪ ,‬פל"ח‪ ,‬א' (הות"א‪,‬‬ ‫שנוגע לדור הפלגה כמו שהוא בת"ב‪ ,‬נח ‪DY‬‏ בסוף‪,‬‬ ‫‪ 15‬נם בילה"מ לתהלים הו"ב‪ ,‬ח'א‪ ,‬צד ‪,203‬‬ ‫העולם‪ ,‬אולם ‪yna‬‏ נכון‪:‬‬

‫מאמר זה לא נמצא בת"ב ובת"ה‪.‬‬ ‫ל'ג בסוף‪ ,‬ונח כ"ה (והשוה שם‪ ,‬הע' רפ'ד)‪.‬‬ ‫‪ ,153‬וש'נ)‪ .‬כאן נזכר רק סוף הפתיחתא‬ ‫ת"ה י"ז בסוף‪.‬‬ ‫סי" ד') ‪nwom‬‏ הוא‪ :‬טלטל ‪emo‬‏ מן‬

‫טלטלם בעולם (כמו בת"ב) או‪:‬‬

‫טלטל אותם בעולם (כמו בת"ה)‪.‬‬

‫‪ 25‬משובש‪ ,‬וצ"ל‪ :‬מלמעלה למטה (כמו בב"ר)‪ ,‬היינו מן המגדל ‪va‬‏‬ ‫‪ 35‬משפט זה חסר במקומות המקבילים‪.‬‬ ‫‪ 4‬ע'א חתימה דרשנית זו עיין למעלה‪ ,‬צד ‪.59‬‬ ‫‪ 3‬במקרא‪ :‬באיים‪.‬‬

‫לבראשית‪‎‬‬

‫‪np‬‬

‫שנ' עקב אשר שמע אברהם (בר' כ"ו‪ ,‬ה')‪( ,‬דף ג'‪ ,‬ע"ב)‪ +‬מצותי‪ ,‬זו תורה‪ ,‬שני‬ ‫כי נר מצוה וג' (מש' ו'‪ ,‬כ"ג)‪ ,‬חוקותי ותורותי‪ ,‬אלו החוקים והמשפטים והתורות‪.‬‬ ‫השע וכ אה ‪eye‬‏ ישים שכ ‪₪‬ואברהם ‪PD‬‏ ‪URC )DAPT NOW‬‬ ‫האחיוה פורת לק עליהם‬ ‫הברה םה הכיקובשבהה‬ ‫ההשטע‬ ‫ליל ה כר' "ד‪" ,‬ד‪-‬ט'ו)‪ .‬אמר אברהם לפני הקב"ה‪ :‬אילולי שעזרת ‪smp‬‏‬ ‫מה היה אדם אחד יכול כנגד כל החיילות הללו‪ ,‬אלא על ידי שעזרת אותי נפלו‬ ‫‏‪ om od‬וליחתה הערב ‪,‬הלחת לכו ימ אוהש ליחתמ הערב ופוס לופיל ‪,‬הב‬

‫שנ' ולמה תתגרה ברעה ונפלת ‘‪no‬‏ (מ"ב י"ד‪.)" ,‬‬ ‫בר "ה‪ ,‬ז)‪ -.‬אמר ‪.‬לן‪ :‬בבקשה‬ ‫ה א שםליך " ‪oiD‬‏ לרקאיתו‬ ‫ממ תן לי הנפש ‪wo‬‏ כ'א)‪ .‬מיד נשבע אברהם‪ ,‬שנ' הרימותי ידי‬ ‫וגמ' (שם‪ ,‬כ"ב)‪ ,‬ואין הרימותי אלא לשון שבועה‪ *%,‬שנ' וירם ימינו ושמאלו‪)way ,‬‏ בחי‬

‫‏‪aoa‬‬ ‫הקב"ה‬ ‫אברם‬ ‫כך אני‬

‫ב ‏‪ ONC‬סכ ה שמ"‬ ‫שהוא מעששריני ולא משלך‪ ,‬‏ ולא‬ ‫שם) אמר לו הקב"ה‪ ?9:‬אתה‬ ‫מדבר בגאולת בניך‪ ,‬שנ' אל תקרב‪,‬‬

‫ובהיי"ר‪,‬שכיג)‪ ,‬חה‪ .‬לסה‪.‬יכי הבפיחני‬ ‫תאמר אני העשרתי את‬ ‫אמרת אם מיחוט (‪yy‬‏ שרוך ‪)yb‬‏‬ ‫של נעליך ‏ שמ' ג'‪ ,‬ה')‪ ,‬ובו אני פורע‬

‫משונאיהן‪ ,‬שנ' על אדום אשליך נעלי (תה" יפי יי >הקיח )= אתה מאפת שכרו‬

‫של בשר ‪TO‬‏ ראה מה שכר מתוקן לך ‪>o‬‏ אל תירא אברהם ‘‪no‬‏ ‪a‬‬ ‫‪ 8.08‬מה רב ‪waJ‬‏ אשר צפנת ליריאיך ‘‪ma‬‏ ל"א‪ ,‬כ')‪.‬‬

‫‪oY‬‬

‫)‪ 22” 5077‬בראשית ט"ו‪ ,‬אז'י‬ ‫הדבר ים האלה‪ .‬ששה ‪xop‬‏ לישרים תושיה ‘‪no‬‏ (מש' ב'‪,‬‬ ‫אחר‬ ‫‪ 1.28‬אמר הקב"ה‪ :‬אתה נתעסקת בתורתי‪ ,‬אני ממגנך‪ .‬‏ לפי שהיה אברהם מפחד‬ ‫ואומר‪ :‬שמה‪mii %%‬‏ המלכים ויבואו לעשות עמי מלחמה‪ .‬אמר לו הקב"ה‪:‬‬ ‫אל תירא אברם וגמ'‪ ,‬מה המגן הזה כל החרבות באות עליו והוא עומד כנגדן‪,‬‬ ‫אף אני אהיה לך מגן‪ ,‬ולא לך לעצמך אלא לבניך‪ ,‬כל זמן ‪waj‬‏ עוסקין בתורה‬ ‫אני ממגנם‪ ,‬שנ' מגן הוא לכל ‪nnom‬‏ בו תה' ל'‪ ,‬ה')‪.‬‬ ‫‪, men 8‬ב"ת ‪‎‬ךל ‪‎ m‬ןייעט ‪typ ‘ym ov‬‬ ‫‪ 97‬גם זה ‪wo‬‏ (בשינויים) לסדר י"ב‪ ,‬וכן באג"ב‪ ,‬פי"ג‪ ,‬ג'‪ ,‬אולם כאן לסדר "א‪ ,‬וכן בב"ר‪,‬‬ ‫פמ'ג‪ ,‬ט' (הות"א‪ ,)824 ,‬אלא שהנוסח ‪vo‬‏ שנה‪.‬‬ ‫‪ 0‬אל תירא וכו' שייך לסדר הבא‪ ,‬וההמשך הנכון כאן הוא‪ :‬ראה מה שכר מתוקן לך‬ ‫לפני‪ ,‬מה רב טובך אשר צפנת ליריאיך‪.‬‬ ‫‪ 18‬ע'א סדר זה עיין למעלה‪ ,‬צד גג והלאה‪.‬‬

‫‪zs‬‬ ‫ונמצאת‬ ‫‪38‬‬ ‫מתפחד‬ ‫מלחמה‪,‬‬

‫התחלת הפתיחתא מקוטעת כאן (עיין ת"ב‪ ,‬לך י"ד‪ ,‬ות"ה י"א‪ mem ‎,‬למעלה‪ ,‬צד‪,)116 ‎‬‬ ‫רק סופה‪‎.‬‬ ‫=שמא‪ .‬השוה ב"ר‪ ,‬פמ"ד‪ ,‬ד' (הות"א‪ :)794 ,‬ר' לוי אמר חורי לפי שהיה אברהם‬ ‫ואומר‪ :‬תאמר אותן המלכים שהרגתי‪ ,‬שבניהם מכנסין אוכלוסין ובאין ועושין עמי‬ ‫וכו'‪.‬‬

‫מדרש‬

‫קנו‬

‫חדש‬

‫על התורה‪:‬‬

‫האור‪ ,‬ויצא‪ .‬נאכלו קרציויף לפני נמרוד‪ .‬שלח והביאוהו‪ .‬ואמר לו‪ :‬למה עשית‬ ‫כן‪ ,‬הלא תדע כי אני הוא אדון כל הארץ‪ ,‬ושמש וירח ברצוני הם באים וברצוני‬ ‫הם יוצאים‪ .‬אמר לו אברהם‪SO :‬‏ כן‪ ,‬דרכה שלחמה זורחת מן המזרח ושוקעת‬ ‫במערב‪ ,‬למחר אמור לה שתצא ‪oy‬‏ המערב ותשקע במזרח‪ .‬מיד נתבייש נמרוד‪.‬‬ ‫אמרו‪ 99:‬ואותו‪ ?9‬היום היו מלכים יושביםיז לפני נמרוד ‪ayn‬‏ שהשיבו אברהם‬ ‫זאת התשובה‪.‬‬

‫אמר להם‪ :‬מה לעשות בזה שאבד את יראתינו‪.‬‬

‫אמרו לו‪aom :‬‏‬

‫איבדם‪ .‬אמר להם‪ :‬הצית בהן את האור ויצא‪ .‬אמרו לו‪ :‬השליכהו לאור‪ .‬מיד‬ ‫חבש את אברהם אבינו בבית האסורין " שנים‪MY .‬‏ מתנדבים ומביאים עיצים‬ ‫למדורתו‪ .‬הסיקו את האור‪ ,‬והשליכוהו לתוכו‪ .‬שלח הקב"ה מלאך‪ ,‬וצינן את האור‪,‬‬ ‫ולא נשרף‪ .‬מיד ‪ppp‬‏ גבריאל להצילו‪ .‬אמר לו הקב"ה‪ :‬אני יחיד והוא יחיד‪,‬‬ ‫נאה ליחיד להציל יחיד‪ ,‬אלא הואיל והיכנת דעתך להצילו‪ ,‬אני נותן לך ג' מבני‬ ‫‏‪ pia‬להצילם ‏‪ yo‬האש‪ ,‬ואילו הן‪ :‬חנניה ומישאל ועזריה‪ .‬הדא הוא דכתיב וריוה‬ ‫די רביעאה דמה?? לבר אלהין (דנ' ג'‪ ,‬כ"ה)‪ .‬מיד ירד ‪apam‬‏ לאור והפליט את‬ ‫אברהם אל החוץ‪ .‬באותה שעה נאספו כל המלכים והביאו בניהם אצל*‪ :‬והניחום‬ ‫בחיקו של אברהם‪ .‬אמרו לו‪ :‬רבינו‪ ,‬למדנו תורתך ונלכה באורחותיך‪ ,‬שנ' נדיבי‬ ‫עמים נאספו ‪yo‬‏ אלהי אברהם ‘‪ma‬‏ מ"ז‪.)" ,‬‬ ‫‏‪ AWS‬עשר בחרן" כר' "ב‪.,‬הי)‪ .‬ומהי? היה‪ .‬מלמד‬ ‫‏‪ nN‬הנפש‬ ‫אברהם אבינו‪roj ,‬‏ לו הקב"ה שתי כליותיו כשני רבותיו‪my ,‬‏ מיסרות אותו‪wW ,‬‏‬ ‫אברך את "י אשר יעצני אף לילות יפרוני כליותי ‘‪mA‬‏ ט"ז‪ ,‬ז')‪57.‬‬

‫נלסדר "א‪ :‬בראשית "ד‪ ,‬א"‬ ‫שביה‬ ‫רבים‬ ‫אר‬ ‫זשה‪ ,‬בפשל‪,‬‬ ‫ויהי) ביס אמרפק‬ ‫מבין‪ ,‬זה אברהם זז שהבין‬ ‫(מש' כ"ח‪ ,‬ב')‪ ,‬אלו אמרפל וחביריו‪| .‬ובאדם‬ ‫מלבו עד שנתנה תורה‪ ,‬שנקרית בינה‪ ,‬שנ' אני בינה לי גבורה (מש' ח'‪ ,‬י"ד)‪ ,‬וקיימה‪,‬‬ ‫‪ 8‬ע'פ הפסוק בדנ' ג' ח'‪ ,‬וו'‪ ,‬כ"ה‪ .‬ובגליון נוסף‪ :‬פי' הלשינו ‪yo‬‏‬ ‫‪ 07‬צ"ל‪ :‬אותו‪.‬‬ ‫‪ 9‬היינו‪ :‬חכמים‪.‬‬ ‫גד בקטע‬

‫(למעלה‪yp‘ ,‬‏ מ") נאמר‪:‬‬

‫היו שלש מאות וששים מלכים יושבין‪ ,‬ובמה'ג א'‪,‬‬

‫השוה גם בה"מ לילינק‪ ,‬ה'‪ ,‬צד ‪:04‬‬

‫‪ :0‬שלש מאות חמש וששים קושרי כתרים‪.‬‬ ‫שס"ה מלכים היו יושבין וכו'‪.‬‬ ‫‪ 27‬בב"י‪ :‬דמע‬ ‫‪ 4‬צ'ל‪ :‬ומי‪.‬‬ ‫‪ 3‬מנוקד לסימן מחיקה‪.‬‬ ‫‪ 5‬ע"א אגדה זו עיין ב"ר‪ ,‬פס"א‪ ,‬א' (הוח"א ‪ ,756-856‬וש'נ)‪ ,‬והובאה כאן בקשר ‪YD‬‏ הפסוק‬ ‫ואת הנפש אשר ‪yw‬‏ בחרן‪ ,‬היינו הגרים שאברהם ושרה היו מגיירים כפי האגדה הידועה (ב"ר‪,‬‬ ‫פל"ט‪ ,‬י"ד‪ ,‬הות"א‪,‬‬

‫‪,873-978‬‬

‫וש'"נ)‪ ,‬ובכן אברהם‬

‫היה‬

‫מלמד‬

‫אותם‬

‫דרכי‬

‫אמרו חכמים‬

‫ה'‪ ,‬ומפני‬

‫זה באה‬

‫השאלה‪ :‬ומי היה מלמד אברהם אבנו‪ ,‬וכו"‪.‬‬ ‫‪ 67‬ע'א סדר זה עיין למעלה‪ ,‬צד ‪ 401‬והלאה‪ ,‬וע"א הפתיחתא כאן‪ ,‬שם‪ ,‬צד ‪.111‬‬ ‫‪ 7‬ביל'ש למשלי‪ ,‬רמז תתקס"א‪worp ,‬‏ זה נדרש על אברהם באופן אחר‪ :‬ובאדם מבן‬ ‫יודע‪ ,‬זה אברהם‪ ,‬שנ' האדם הגדול בענקים (יה' י"ד‪ ,‬ט"ו)‪ ,‬והכיר (צ"ל‪ :‬שהכיר) את בוראו‬ ‫לה סמוכים‪.‬‬ ‫ולא מצאתי‬ ‫כאן היא חדשה‬ ‫ונתודע | בעשר נסינות‪ | .‬הפתיחתא‬

‫קנט‬

‫לבראשית‬

‫פרא לימוד מדבר (יר' ב'‪ ,‬כ"ד)‪| .‬פר א‪ ,‬ר' אלעזר אומר ‪nos‬‏ שהוא אומל ‪19‬‬ ‫את הכל‪ ,‬ש' ‏ ידו בכל‪ .‬אשתי ויד כל בו‪ ,‬לכשבוא אותו שכתוב‬ ‫בו עד כי יבוא שילה ‘‪no‬‏ (בר' מ"ט‪29)" ,‬‬

‫[לסדר ‏ "ד‪ :‬בראשית ""ז‪ ,‬א']‪%‬‬ ‫ומ'‪eW .‬‏ כענבים במדבר‬ ‫בן תשעים‪ .‬שנה‬ ‫אברם‬ ‫ויהי‬ ‫מצאתי ישראל (הו' ט'‪ ,)" ,‬אמר ר' ‪ys‬‏ מה התאנה הזו אין בה פסולת אלא‬ ‫עוקצה בלבד‪ ,‬העבר ‪sma‬‏ בטל המום‪ ,‬כך אמר הקב"ה לאברהם‪xp :‬‏ בך פפולת‬ ‫אלא ערלה‪ ,‬העבר אותה ממך‪ma ,‬‏ שלם‪ .‬אמר לו בזקנותו‪ :‬מול‪ ,‬כדי שיולד‬ ‫יצחק בטהרה‪6%.‬‬ ‫גדולה מילה שכל מצוה שעשה אברהם לא נקרא ‪ano‬‏ שלם עד שמל‪ ,‬שני‬ ‫‏‪ am‬תמים‪ %9.‬ובעונינו שלטו בנו ערלים‪ ,‬שנ' כי כל הגנים ערלים (יר' ט'‪ ,‬כ"ה)‪,‬‬ ‫‏‪ pr‬לנו רפואה ‪ono‬‏ עד ‪woiS‬‏ את לבבינו‪ ,‬שנ' ומלתם את ערלת לבבכם (דב'‬ ‫”‪ ,‬ט'ז)‪ .‬ואם עשינו כך‪ ,‬הקב"ה מסייע ‪smu‬‏ ליראתו‪ ,‬שנ' ומל י'י אלהיך את לבבך‬ ‫וגמ' ‪wo‬‏ ל'‪ ,‬ו')‪ ,‬ומציל אותנו מיד ערלים וטמאים ומכלה אותם מן העולם‪ ,‬שנ'‬ ‫‏‪ omy my‬ישבל ךזע ןויצ ‏‪' ‘on‬שי( ‪,‬ב"נ ‪').‬א ‪97‬‬

‫[לסדר ט"ו‪ :‬בראשית "ח‪ ,‬א' ]‪%‬‬ ‫‪leiN‬‬ ‫עב‪‎‬‬

‫‪No‬‬

‫אליו‬

‫זשיה‪.‬‬

‫י‬ ‫א מ‬ ‫יתנ‬

‫ימזבח ‪ +‬אדטה‪‎‬‬ ‫ומה‬

‫מו‬

‫שהיה‬

‫‪)OO‬‬

‫‪UOT‬‬ ‫מקריב‬

‫םי‬

‫על גבי‬

‫יכיד)‪‎.‬‬ ‫המזבח‬

‫‪TD‬‬ ‫שור‬

‫ואיל‪‎‬‬

‫‏‪= 90a‬ודאי‪.‬‬ ‫‪ 19‬הלמ"ד כנראה נתקנה בכ'י כעין סמך‪ ,‬ובכן‪ :‬אומפ‪ ,‬וצ'ל‪ :‬חומס‪ .‬בב'ר‪ ,‬פמ"ה‪ ,‬ט'‬ ‫(הות"א‪ ,)654 ,‬הנוסח הוא‪ :‬ר' יוחנן וריש לקיש‪ ,‬ר"י אמר שהכל גדלים ביישוב והוא גדל במדבר‪,‬‬ ‫ר"ל אמר פרא אדם וודיי‪ ,‬שהכל בוזזים ‪oop‬‏ והוא בוזז נפשות‪.‬‬ ‫‪ 9‬היינו מלך המשיח‪enA .‬‏ בב"ר‪wos ,‬‏ א"ר אלעזר אימתי ידו בכל ויד כל בו‪ ,‬לכשיבוא‬ ‫הוא שכתוב בו וכל די דיירין בני אנשא וכו' (ושם המכוון הוא נבוכדנצר)‪.‬‬ ‫‪ 3‬ע'א סדר זה עיין למעלה‪ ,‬צד ‪ 421‬והלאה‪ ,‬וע"א הפתיחתא‪ ,‬שם‪ ,‬צד זעג‪ ,‬וצד ‪.081‬‬ ‫‪ 4‬השוה ב"ר‪DD ,‬‏ א'‪ ,‬ות"ב‪ ,‬לך כ"א‪.‬‬ ‫‪ 8‬השוה ב"ר‪ ,‬שם‪ ,‬ב' (הות"א‪ ,954 ,‬שו' ‪ :)5‬אלא כדי שיצא יצחק מטיפה קדושה‪ ,‬ובמה'ג‬ ‫א'‪ ,842 ,‬נאמר‪ :‬ביקש הקב"ה שיבוא יצחק מטיפת מילה‪ ,‬לא מטיפת ערלה‪.‬‬ ‫‪ 6‬מאמר‬

‫רבי במשנה נדרים ג'‪" ,‬א‪.‬‬

‫השוה מאמר‬

‫ילמדנו למעלה‪ ,‬צד ‪ ,821‬הע' ‪521‬‬

‫בתחלתה‪.‬‬ ‫זפ ע"א חתימה זו עיין שם‪ ,‬צד ‪ .081‬וסוף פסוק זה הוא‪ :‬כי לא יוסיף יבא בך עוד‬ ‫ערל וטמא‪.‬‬ ‫‪ 8‬ע'א סדר זה עיין למעלה‪ ,‬צד ‪ 431‬והלאה‪ ,‬וע"א הפתיחתא‪ ,‬שם‪ ,‬צד ‪,881‬‬

‫‪ 99‬הפתיחתא משמ' כ'‪ ,‬כ"ד‪ ,‬היא ‪IWO‬‏ ר' יצחק (השוה ב"ר‪ ,‬פמ"ח‪ ,‬ד'‪ ,‬הות"א‪ ,084 ,‬וש'נ)‪,‬‬ ‫ור' לוי פתח מ‪,‬ושור ואיל לשלמים" ;ו" ט'‪ ,‬ד'‪ ,‬ב"ר‪ ,‬שם‪ ,‬ה'‪ ,‬והשוה למעלה‪ ,‬צד ‪.)931‬‬

‫אולם‬

‫מדרש חדש על התורה‪:‬‬

‫קנח‬ ‫יאותו‬

‫‏‪NSA‬‬

‫מזהיהיןייוישיבהן'‬

‫‏‪Salita‬‬

‫בגנוניות‪,‬כך‬

‫והמשכילים מהירתכזוהת‪2‬‬

‫(בריט‬

‫הי‬

‫‪time‬‏ ‪ eehg‬מוחירין‬

‫כל אחד‬

‫הרקיע‬

‫נמ‬ ‫והמו‬

‫מה‬ ‫ואחד‬

‫הכוכבים‬ ‫כפי‬

‫שו בהן‬

‫מעשיו‪ ,‬שנ'‬

‫‪)lair‬‏ ‪lepaL tesr‬‬

‫[לסדר ‏”‪ i‬בראשית ט"ז‪’is ,‬‏‬ ‫אשת‬

‫אברהם‬

‫ומ‬

‫‪rem‬‏ אשת חיל מי ימצא “‪no‬‏ (מש'‬

‫ושרי‬ ‫ל"א‪68.) ,‬‬ ‫צר יחי ‪EO‬‏ ‪neeD se eeD Tn‬‬ ‫ה הנ א ‪1‬ע‬ ‫שאין לו בנים כאלו הוא מת‪( ,‬דף ד'‪ ,‬ע'א) שנ' הבה לי בנים ואם אין מתה אנכי‬ ‫(בר' ל'‪ ,‬א')‪9 .‬‏ ר' יהודה אומר*‪ %‬איפשר שאותה הצדקת אומרת לאברהם‬ ‫חמסי על יך שם‪ ,‬ט"‪ ,‬ה')‪ ,‬אלא אמרה לו‪ :‬אני חייבתיך להתפלל על‬ ‫הגר‪ ,‬ואף אני הייתי עמך מתפללת‪ ,‬אתה לא היה לך להתפלל עלי‪ ,‬כשאמר לך‬ ‫הקב"ה לזרעך אתן את כל הארצות האל ‪wo‬‏ כ"ו‪ ,‬ג')‪ ,‬היה לך לומר לפניו‪ :‬שרה‬ ‫אשתי מה חטאת‪ ,‬כשאמרת לי לך לך שם‪" ,‬ב‪ ,‬א')‪ ,‬הלא כאחד יצאנו‪ ,‬היה לך‬ ‫עוד לומר‪ :‬רבונו של עולם‪SA ,‬‏ מצות שאני עושה‪ ,‬הנה היא משתבחת ‪ypS‬‏ ‪)yT‬‬

‫אמרה לו‪ :‬ולא אמרת הן לנו לא נתת זרע‪ ,‬אלא הן לי לא נתת ‪a‬‏ ט"ו‪ ,‬ג')‪,‬‬ ‫על עצמך בקשת‪ ,‬ולי שכחתני‪.‬‬ ‫ויאמר לה מלאך י' י* ‪wo‬‏ ט"‪" ,‬א)‪ .‬ולמה נקרא שמו ישמעאל‪,‬‬ ‫‪yb‬‬ ‫שעתיד הקב"ה לשמוע אנקת אפיר‪ 9.‬והוא יהיה ‪DIN‬‏ ‪NID‬‬ ‫י"ב)‪ ,‬אמרו חכמים שהכל מגודלים ‪awa‬‏ והוא גדל במדבר‪ ,‬כשם שאתה אומר‬ ‫‪ 4‬היינו‪ :‬וספור הכוכבים‪ .‬מאמר זה כנראה היה גם לפני בעל לק"ט (הו"ב‪ ,‬צד (‪so‬‏ אלא‬ ‫שמקוטע שם‪ :‬ד"א הכוכבים‪ ,‬כדכתיב והמשכילים יזהירו‪. . .‬ככוכבים לעולם ועד ‪»neyam‬‏‬ ‫באבער‪ ,‬הע' כ"א‪ ,‬נופלת מאליה)‪.‬‬ ‫‪ 5‬ע"א פדר זה ‪yp‬‏ למעלה‪ ,‬צד ‪ 221‬והלאה‪.‬‬

‫‪ 6‬נזכר רק פסוק הפתיחתא‪ ,‬אבל לא הפתיחתא עצמה שהיא בב"ר‪ ,‬פמ"ה‪ ,‬א' ‪)mem‬‏‬ ‫למעלה‪ ,‬צד ‪.)41‬‬

‫‪ 78‬עיין ב"ר‪ ,‬פמ"ה‪ ,‬ב' (הות"א‪ ,844 ,‬שו' ‪ ,)5‬ופע"א‪ ,‬ו' (שם ‪ 928‬וש'נ)‪.‬‬ ‫‪ %8‬מאמר יפה זה הוא חדש‪ ,‬ורק בסופו דומה קצת למה שנאמר בארמית בב'ר‪ ,‬פמ"ה‪,‬‬ ‫ה' (הות'א‪wW 254 ,‬‏ ‪ :)6-8‬כך אילו אמרת‪ :‬הן לנו לא נתת זרע‪ ,‬כמה ‪tma‬‏ לך כן ‪ma‬‏ לי‪,‬‬ ‫וכדו דאמרת‪ :‬הן לי לא נתת זרע‪ ,‬לך יהב לי לא יהב‪.‬‬ ‫‪ 9‬היינו‪ :‬וקראת שמו ישמעאל‪.‬‬

‫‪0‬‬ ‫הקב"ה‬ ‫לפיכך‬ ‫הוספת‬ ‫הידועה‬

‫ע'פ הפסוק בתה' ק"ב‪ ,‬כ"א‪ .‬ובפדר"א‪ ,‬פל"ב‪ ,‬נאמר‪ :‬ולמה נקרא שמו‬ ‫לשמוע בקול נאקת העם‪ ,‬ממה שעתידין בני ישמעאל לעשות בארץ‬ ‫נקרא שמו ישמעאל‪ ,‬שנ' ישמע אל ‪yo‬‏ ‘‪ MA‬נ"ה‪ ,‬כ')‪ .‬מן ‪,‬ממה"‬ ‫מחבר פדר"א שחי בראשית המאה הח' לספה'נ תחת ממשלת אסלאם‬ ‫ע"א המופלמים בסוף פ"ל)‪.‬‬

‫ישמעאל‪ ,‬שעתיד‬ ‫באחרית הימים‪,‬‬ ‫וכו' היא כנראה‬ ‫‪mem‬‏ הפיסקא‬

‫‪NOD‬‬

‫לבראשית‪‎‬‬

‫ואקחה פת ‪dno‬‏ שם ה)‪ .‬אמר ר' יצחק‪59‬ו בזכות הפרוסה שהיה‬ ‫אבינו אברהם מאכיל לעוברים ולשבים ומחיה נפשות ומקרב רחוקים‪ ,‬שמשו הקב"ה‬ ‫לו ולבניו לעולם‪ .‬אמר הקב"ה לאברהם‪ :‬אתה אמרת‬ ‫‪?pA‬‏ נא מעט‬ ‫מ ים שם ד')‪ ,‬חייך שאני פורע לבניך במדבר ביישוב ולעתיד לבוא‪ .‬במדבר‪,‬‬ ‫אז ישיר ישראל עלי וגמ' (במ' כ"א‪.awa ,‬‏ ארץ נחלי מים ‘‪a‬‏ ח'‪ ,‬ז')‪.‬‬ ‫ולעתיד לבוא‪ ,‬והיה ‪AYA‬‏ ההוא יצאו מים חיים מירושלים ‘‪no‬‏ מכ' י"ד‪ ,‬ח')‪ .‬אתה‬ ‫אמרת ורחצו רגליכם‪ ,‬וני פורע לבניך במדבר ‪awa‬‏ ולעתיד לבוא‪.‬‬ ‫במדבר‪ ,‬וארחצך במים (י"ח ט"ז‪ ,‬ט')‪ .‬ביישוב‪ ,‬רחצו הזכו (יש' א'‪ ,‬ט'ז)‪ .‬ולעתיד‬ ‫לבוא‪xo ,‬‏ רחץ י'י את וגמ' (שם‪ ,‬ד'‪ ,‬ד')‪ .‬אתה אמרת ואקחה ‪bn‬‏ להם‪,‬‬ ‫‏‪ om‬פורע לבניך במדבר ביישוב ולעתיד לבוא‪ .‬במדבר‪ ,‬הנני ממטיר לכם ‪dno‬‏‬

‫מן השמים (שמ' ‪yo‬‏ ד')‪ .‬ביישוב‪ ,‬ארץ חטה ושעורה וגו' (דב' ח'‪ ,‬ח')‪ .‬לעתיד‪,‬‬ ‫יהי פסת בר בארץ ‘‪mo‬‏ ע"ב‪ ,‬ט'ז)‪.‬‬

‫[לסדר ט"ז‪ :‬בראשית ‪OO‬‏ א]'יי‬ ‫‪yma‬‏ מלאכיו רוחות ‘‪mo‬‏ ‪pT‬‬ ‫(ויבואו המלאכים סדומה‪ ,‬זג‬ ‫ד')‪ ,‬להודיע (דף ה'‪ ,‬ע"א) גבורתו של הקב"ה‪ .‬פעמים עושה אותם רוחות‪ ,‬ופעמים‬ ‫שהוא עושה אותם ‪XW‬‏ שנ' משרתיו אש לוהט (שם)‪ ,‬ופעמים ברקים‪ ,‬שנ' התשלח‬ ‫ברקים וילכו וגמ' (אי' ל"ח‪ ,‬ל"ה)‪ ,‬ופעמים בדמות אנשים‪ ,‬שנ' וישא עיניו וירא והנה‬ ‫ג' אנשים (בר' י"ח‪ ,‬ב')‪ %93.‬וכיון שנסתלקה שכינה‪ ,‬נדמו בדמות מלאכים‪901,‬‬ ‫הדה"ד ויבואו שני המלאכים סדומה בערב‪.‬‬ ‫אמרו חכמים ארבעה עבירות קשות היו באנשי סדום‪ ,‬שנ' רעים וחטאים ליי‬ ‫‪ yam abn‬ל‪oo‬‏‬ ‫‏‪ IND‬כבר'" יחה הג =ריע ים‪ = ,‬זה לוח> ‪oko‬‏‬ ‫‪ 501‬כפי הנוסח פה גם המאמר ‪,‬אמר הקב"ה לאברהם" וכו' הוא‬ ‫המקבילים האחרון הוא בשם ר' סימון או ר' סימאי (עיין ב"ר‪ ,‬פמ"ח‪ ,‬י'‪,‬‬ ‫ועץ"א חתימה דרשנית זו השוה למעלה‪ ,‬צד ‪ .031-041‬באג"ב‪ ,‬פי"ט בסוף‪,‬‬ ‫אחרת‪ :‬אמר לו הב"ה‪ :‬אתה השתחוית למלאכי‪ ,‬חייך שמלכים עתידים‬ ‫‏‪ ym‬מלכים אומניך וגו' (יש' מ"ט‪ata ,‬‏ והשוה למעלה‪ ,‬צד ‪.041‬‬

‫ממנו‪ ,‬אולם במקומות‬ ‫הות"א‪ ,784-884 ,‬וש'נ)‪.‬‬ ‫כנראה נמצאת חתימה‬ ‫להשתחוות לבניך‪ ,‬שנ'‬

‫אולם זו ‪sra‬‏ שלמה כי בקטע‬

‫מהגניזה (למעלה‪ ,‬הע' ‪ (301‬נאמר בסוף דף ב'‪ ,‬ע"ב‪ :‬וקולה וירץ לקראתם וישתחו ארצה (בר'‬ ‫י"ח‪ ,‬ב')‪ ,‬אן אללה תעאלי כאפא בניה בצלאחה ובפעאלה‪ ,‬באדא וישתחו ארצה‪ ,‬והיו מלכים‬

‫אמניך ושרותיהם מניקותיך אפים ארץ ישתחוו לך‪ .‬ובאדא יקח ‪)wD‬‏ ד')‪ ,‬ולקחתי אתכם לי‬ ‫‏‪ oyd‬שמ' ו'‪ ,‬ז')‪ ,‬וכדלך לעתיד ולקחתי אתכם אחד מעיר ושנים (כאן פוף הקטע; יר' ג'‪,‬‬ ‫י"ד)‪ .‬ואולי כל זה היה התחלת החתימה‪ ,‬ואח"כ באה זו שלמעלה בנוסח ‪sMI‬‏ מהנוסחאות השונות‪.‬‬ ‫‪ 6‬ע"א סדר זה עיין למעלה‪ ,‬צד ‪ %51‬והלאה‪ ,‬וע"א הפתיחתא כאן‪ ,‬שם‪ ,‬צר ‪.661‬‬

‫‪ 701‬אין ליקוי בכ"י‪ ,‬אלא הוספתי התחלת הפדר שחסרה שם‪.‬‬ ‫‪801‬‬

‫עיין שמ"ר‪,‬‬

‫‪DD‬‏ ‪ iy‬ב'‪.‬‬

‫‪ 9‬עיין ב"ר‪ ,‬פ"נ‪ ,‬ב' (הות"א‪ ,715 ,‬וש'נ)‪ :‬כיון שנסתלקה שכינה מעל גביהם לבשו מלאכות‪.‬‬

‫מדרש ‪niw‬‏ על התורה‪:‬‬

‫קס‬

‫לש'‪ 99 ,‬יבוא הב"ה ויברך אותו‪ ,‬אברהם שהקריב עצמו ואנשי ביתו למילה‪TP ,‬‏‬ ‫הוא שיגלה עליו הקב"ה‪ .‬הה"ד וירא אליו יי וג'‪.‬‬ ‫‪oob‬‏ המקומות בלבד‪ ,‬יו ששלשה רעים היו לו‬ ‫ולמה בא לני ממרא‬

‫לאברהם‪ ,‬ואלו הן‪ :‬ענר אשכול וממרא‪ .‬ובשעה שאמר לו הקב"ה‪ :‬מול את בשרך‪,‬‬ ‫הלך אצל אשכול ‪map‬‏ ‪ ba‬אמר לו אשכול‪ :‬ואםייטי היה הדבר הזה טוב‪ ,‬היה‬ ‫אומר לאדם הראשון ולנח ולשם ולעבר‪ ,‬דע לך שהוא מבקש להכניעך לפני אויבך‪,‬‬ ‫אל תעש‪ .‬הלך אצל ענר‪ :‬אמר ‪518x5201‬‏ כזה הענין‪ .‬הלך אצל ממרא‪ ,‬אמר‬ ‫לו‪ :‬כך אמר לי הקב"ה‪ .‬אמר לו ממרא‪ :‬לך ועשה כל מה שאמר לך‪ ,‬הלא הוא‬ ‫עזרך על כל המלכים‪ ,‬הלא הצילך מן האור‪ ,‬אם יאמר לך חתוך את בשרך חתיכה‬ ‫חתיכה‪ ,‬עשה מאמרו‪.‬‬

‫לפיכך נגלה עליו באלוני ממרא‪301.‬‬

‫כר' "ח‪ ,‬ב')‪ .‬מלאכי השרת מיכאל וגבריאל ורפאל‪.‬‬ ‫שלשה אנשים‬ ‫מיכאל‪ ,‬לבשר את שרה‪ .‬וגבריאל‪ ,‬להפוך את סדום‪ .‬ורפאל‪ ,‬לרפאת את אברהם‪.‬‬ ‫ונדמו לו כאנשים עוברי ‪799.401‬‬ ‫כאן ישנו כעין שילוב של שתי הפתיחתות ‪AWO‬‏ ר"ת‪ ,‬כי המאמר מתחיל ‘‪avo‬‏ כ'‪ ,‬כ"ד‪ ,‬ובאמצעו‬ ‫ישנו רמז לוי' ט'‪ .‬ד'‪ ,‬היינו‪,po :‬‏ שהיה מקריב ‪yy‬‏ המזבח שור ואיל לשלמים‪ ".‬רק הפתיחתא‬ ‫של ר' ‪?ynp‬‏ נמצאת בת"ב‪ ,‬וירא ד'‪ ,‬ת"ה ב'‪ ,‬ואג'ב‪ ,‬פי"ט‪ ,‬ב'‪ ,‬אבל לא זו של ר' לוי שנזכרת‬

‫רק בב"ר‪ .‬כאן כנראה ישנו נוסח ‪NNA‬‏ ממדרש תנחומא‪.‬‬ ‫‪= 001‬לשלמים‪.‬‬ ‫‪ 101‬עיין ב"ר‪ ,‬סוף פמ"א (מ"ב)‪ ,‬הות"א‪ ,514 ,‬וש'נ‪ .‬השוה עוד הנוסח במדרש אנדה הו"ב‪,‬‬ ‫ח"א‪ ,‬עמ' ל"ט)‪.‬‬ ‫‪ 34‬צ"ל‪ :‬אם‪.‬‬ ‫‪ 2‬כנראה ר"ת של‪rp :‬‏ צורך להכפיל‪ ,‬כזה הענין‪ ,‬היינו‪:‬‬ ‫שעשה אשכול‪.‬‬ ‫‪ 8‬יש להזכיר גם את הנוסח בקטע מהגניזה )‪C 2‬‏ ‪ .S-.T, xoB‬סי" ‪ ,)601‬שמכיל ‪eviv‬‏‬ ‫אנדתי בערבית לפ' וירא‪ ,‬ושם נאמר (דף א'‪ ,‬ע'ב‪-‬דף ב'‪ ,‬ע"א)‪ :‬וקולה באלוני ממרא‪ ,‬קאלו‬ ‫אלחכמים זכ' לבר'‪ :‬מפני מה זכה ממרא להגלות אלהים בגבולו‪ ,‬כך אמרו היינו‪ :‬חכמים)‬ ‫ענר ואשכול וממרא היו ‪yo‬‏ אברהם‪ ,‬וכיון שאמר לו הקב"ה לאברהם‪ :‬מול‪ ,‬הודיע אותם‪ .‬ענר‬ ‫‪eya‬‏ יעץ את אברהם‬

‫כמו‬

‫וממרא עיכבו והשיבו על הדבר‪ ,‬ואמרו‪ :‬ואתה בן תשעים ותשע שנה‪ ,‬אם תמול תתחיב בנפשך‪.‬‬ ‫ממרא סייע את המאמר‪ ,‬ואמר לו‪ :‬מי שהצילך מכבשן האש ומשאר נטיונות‪ ,‬הוא יצילך וירפאך‬ ‫מצער מילה‪ .‬לכך נאמר באלוני ממרא‪.‬‬ ‫מענינת בנוסח דנן היא הטענה נגד ברית מילה‪ :‬אם היה הדבר הזה טוב‪ ,‬היה אומר לאדם‬ ‫הראשון ולנח ולשם ולעבר‬

‫(בנוסחאות האחרות‬

‫ענין זה הוא מטושטש‪,‬‬

‫והרמז‬

‫לאדם הראשון‬

‫באג"ב‪ ,‬פי"ט‪ ,‬ג'‪TIN ,‬‏ שונה‪YD :‬‏ אדם יצור כפיו לא שמר ‪NONA‬‏ וכו'‪ ,‬רק במדרש אנדה ישנה‬ ‫מקצת הטענה‪NO :‬‏ היה ‪TSN‬‏ הזה טוב‪ ,‬למה לא ‪YM‬‏ לנח‪ ,‬כי צדיק ‪MO‬‏ קרא אותו)‪ ,‬שמזכרת‬ ‫את הטענות כעין זו מצד אבות הכנסיה‪ .‬למשל יוסטינוס הקדוש ‪.‬םקץ?‪.c.laiD, 1‬‏ פי"ט)‬ ‫טוען מדוע לא ברא השם את אדם מהול‪ ,‬ומזכיר את הבל‪ ,‬חנוך‪ ,‬לוט‪ ,‬נח‪ ,‬ומלכי צדק שלא‬ ‫היו מהולים‪ .‬וכן איריניאוס ‪ ,64. 1641‬ס"ד‪DO ,‬‏ ב')‪ .‬לאידך גיסא נאמר באגדה ש‪,‬אדם‬

‫האושון יצא מהול‪ ",‬וכן שת‪ ,‬נח‪ ,‬ושם שהוא מלכי צדק (אדר'נ‪ ,‬פ"ב‪ ,‬הוצ' שעכטער‪ ,‬צד ‪,)21‬‬ ‫השוה ‪yT‬‏ גינצברג ‪)sweJ‬‏ ‪ sdnegeL, fo eht‬ח"ה‪ ,‬צד ‪ ,)862‬ואכמ"ל‪.‬‬ ‫‪4‬‬

‫השוה‬

‫ב'ר‪ ,‬פע‪ ,‬ב'‬

‫(הות"א‪,‬‬

‫‪,615-815‬‬

‫וש')‪.‬‬

‫קסג‬

‫לבראשית‬

‫לאדם מערכי לב ומי'י מענה לשון (מש' ט"ז‪ ,‬א')‪ .‬אמר ר' ברכיה‪%‬ג‪ :‬הכל ‪arom‬‏‬ ‫השתחויה‪ ,‬שנ' ונשתחוה ונשובה‪ ,‬לא נגאלו ממצרים אלא בזכות השתחויה‪ ,‬שנ' ויקוד‬ ‫העם וישתחוו (שמ' י"ב‪ ,‬כ"ז)‪ ,‬ועתידים ליגאל ‪mom‬‏ השתחויה‪ ,‬שנ' והשתחון לי"י‬ ‫בהר הקדש בירושלים (יש' כ"ז‪7a ,‬‏‬ ‫אשר‬ ‫יראה‬ ‫‪nniN‬‏ ‪RO‬‬ ‫מקוס‬ ‫‏‪ peal‬ב א אבר הים ‪eo‬‏ וה‬ ‫בה כ"ב לד יי עליהם יראה‬ ‫ריא הל‬ ‫אהמור ה הם אבה האל‬

‫ויצא כברק ‘‪DD‬‏ ט'‪ 7.021" ,‬מלמד שהראה לו הקב"ה בית המקדש‪:‬פ‪ :‬בנוי וחרב‬ ‫חרבש על הר‬ ‫רהה‬ ‫ובנ של אלכל ‪To‬‏ ‪rC oe epa‬‬ ‫‪amo‬‏ ומשוכלל לעתיד‪ ?9.‬אמר רבי‬ ‫ציון ששמם וג' (איכה ה'‪" ,‬ח)‪ | .‬יראה‪,‬‬ ‫(דף ה'‪ ,‬ע'ב) יהודה‪ap :?9‬‏ חרב ‪ap‬‏ בנוי אין השכינה זזה ממנו לעולם‪wt ,‬‏ ‪mp‬‬

‫עיני ולבי ‪wo‬‏ כל הימים (מ"א ט'‪ ,‬ג')‪ .‬ועתיד הקב"ה‪ :?+‬להחזירו למקומו ולכבודו‪,‬‬ ‫‪ 597521‬כה אמר י'י הנני שב ‪wam‬‏ אהלי ‪ypa‬‏ ומשכנותיו ארחם ונבנתה עיר על‬ ‫תלהקונל פרל לי לח‬

‫[לסדר י"טל‪ :‬בראשית ‪Dy‬‏ א]'‪%3‬‬ ‫ויהיו חיי שרה‪ .‬ששה יבלו ימיהם בטוב וג' (א" כ"א‪70,721" ,‬‬ ‫אמר ר' ברכיה למה ייחס הכתוב שנותיה שלשרה מבין כל האמהות‪ ,‬מלמד‬ ‫שהיה ליצחק "‪wm 5821‬‏ ‪ yn‬עקידתו‪ ,‬הרי קכ"ז למיתתה‪ ,‬שנ' ויבוא אברהם לספוד‬ ‫לשרה ולבכותה (בר' כ'ג‪ ,‬ב')‪ ,‬מהיכן בא‪ ,‬מהר המוריה‪ ,‬ומצאה שמתה‪921 .‬‬ ‫(‪wo‬‏ שקרא לה ד' שמות‪paM !99:‬‏ ארבע‪,‬‬ ‫‏‪ an‬קרית ארבע‬ ‫חברון‪ ,‬ממרא‪ ,‬נחל אשכול‪ ,‬שמשםי נטלו המרגלים ‪swo‬‏ היא חברון‬ ‫‪ 8‬בב"ר (שם‪WD (795 ,‬‏ האומר הוא ר' יצחק‪ ,‬ושם המאמר הוא יותר שלם‪.‬‬ ‫‪911‬‏ ‪ pr‬ליקוי בכ"י‪ ,‬והוספתי פסוק זה מפני שעליו סובב כל המאמר הבא‪.‬‬ ‫‪ 021‬בהתחלת פסוק זה ישנה המלה "‪,PNA‬‏ וסופו‪ ,‬היינו ‪,‬וה' אלהים בשופר יתקע"‪ ,‬נדרש‬ ‫בקשר ‪Yo‬‏ בר' כ"ב‪ ,‬י'ג (ב"ר‪DN ,‬‏ ט'‪ ,‬הות"א‪ ,506 ,‬וש'נ)‪.‬‬ ‫‪ 121‬עיין ב"ר‪ ,‬פנ"ו‪ ,‬י" (הות"א‪ ,806 ,‬וש'"נ)‪.‬‬ ‫‪ 221‬חסר כאן הפסוק כמו בב"ר‪ :‬היך דאת אמר כי בנה י'י ציון נראה בכבודו (תה' ק"ב‪ ,‬י"ז)‪.‬‬ ‫‪ 321‬מאמר זה במקומות המקבילים הוא בשם ר' אלעזר ‪ay‬‏ פדת (עיין ת"ב‪ ,‬שמות י'‪ ,‬וש'נ)‪.‬‬ ‫‪4‬‬

‫ע"א חתימה זו עיין למעלה‪ ,‬צד ‪.871‬‬

‫‪ 521‬צריך להוסיף‪[ :‬שנ'] לכן וכו'‪.‬‬ ‫‪6‬‬

‫ע'א סדר זה עיין למעלה‪ ,‬צד ‪.381-481‬‬

‫‪ 721‬נזכר רק פסוק הפתיחתא אבל לא הדרש בעצמו‪ ,‬וע"א הקשר ‪Yo‬‏ ההפטרה עיין שם‪,‬‬ ‫צד‬

‫‪.481‬‬

‫‪8‬‬

‫‪ro‬‬

‫‪ 921‬מאמר זה בלי ‪WO‬‏ האומר נמצא גם במה'ג א' (צד ‪ (433‬בשינויים‪ :‬ד"א למה ייחס הכת'‬ ‫שנותיה‪ ,‬כדי להודיץ בן כמה ‪wo‬‏ היה יצחק כשנעקד וכו'‪ .‬השוה גם ב"ר‪ ,‬פנ"ח‪ ,‬ה' (הות"א‪,‬‬ ‫‪ ,3‬וש"נ)‪' .‬‬ ‫‪0‬‬

‫השוה‬

‫ב"ר‪,‬‬

‫שם‪,‬‬

‫ד'‬

‫(‪,26-226‬‬

‫וש'נ)‪ ,‬ועיין עוד אגדת‬

‫שה"ש‪,‬‬

‫הוצ'‬

‫שעכטער‪,‬‬

‫‪02-121‬‬

‫‪ 8‬למטה‪.‬‬ ‫‪ 1‬זהו פירוש של השם האחרון ‪,‬נחל אשכול" שנזכר כאן (השוה בסמ' "‪ 1‬כ"ב‪-‬כ"ד)‪.‬‬

‫מדרש חדש על התורה‪:‬‬

‫קסב‬

‫בעבודה זרה‪ | .‬מאד‪,‬‬

‫שפיכות דמים‪.‬פו‪:‬‬

‫והמלאכים המתינו לאברהם שמא‬

‫מוציאייי ‪dno‬‏ זכות‪.‬‬ ‫ובראשון ג'‪ ,‬אלו שלשתן באו לשלש שליחות‪ ,‬אחד‬ ‫שני המלאכים‪,‬‬ ‫לבשר את אברהם‪ ,‬שנ' שוב אשוב ‪xop‬‏ בר" י"ח‪ ,)" ,‬ולא אמר שוב )‪13,211‬‬

‫[לסדר י"ט‪ :‬בראשית כ"ב‪SEB ,‬‏‬ ‫את‬ ‫‪lD‬‏‬ ‫"והאלהים"‬ ‫האלה‬ ‫‏‪ SNS‬הדברים"‬ ‫ויהי‬ ‫אברהם )גג ‪ . .‬וכיון בשעה שנולד יצחק‪1*,‬ו שנ' כי ביצחק יקרא לך זרע‬ ‫רה" תהיוקכיה ו" זה שברהם‪ ,‬וישר‬ ‫‏)‪ NSC‬ייב )ו ב ו א יבר אב‬ ‫‪maN‬‏ את‬ ‫אלומותיון‬ ‫אברהם אל ‪?yap‬‏ וג' (בר' כ"ב‪" ,‬ט)‪ .‬נושא‬ ‫יצחק עמו‪.‬‬ ‫שם כ‪ ,‬ב')‪ ,‬מקום שהוראה יוצאה ‪OO‬‏‬ ‫מה הוא ‏ הר המוריה ‏‬ ‫לעולם‪ ,‬שנ' כי נר מצוה ותורה אור וג' (מש' ו'‪ ,‬כ"ג)‪ .‬ד"א מקום שאורה יוצאה‬ ‫לעולם‪ .‬ומה הוא הר המוריה‪ ,‬שמשם דברות יוצאות‪ ,‬שנ' ודבר י'"י מירושלים (יש'‬ ‫בנ‬ ‫שם ד')‪ .‬אמר לנעריו‪?:‬י רואים אתם כלום‪.‬‬ ‫ביום השלישי וישא‬ ‫אמרו לו לאו‪ .‬אמר ליצחק‪ :‬מה אתה רואה‪ .‬אמר לו‪ :‬אני רואה הר נאה וענן‬ ‫עליו‪ .‬אמר לנעריו‪ :‬שבו לכם פה ‪yo‬‏ החמור שם ה')‪ ,‬עם הדומין לחמור‪.‬‬ ‫נלכה עד כה‪ ,‬נלך וראה מה סופו שלאותו כה יהיה זרעך "‪DI‬‏ ט"ו‪ ,‬ה')‪.‬‬ ‫ומ'‪ ,‬בשרו בפיו שהוא הולך וחוזר ‪yw‬‏ בשלום‪ .‬ורוח הקודש אומרת‬ ‫ונשתחוה‬ ‫‪ 011‬עיין ב"ר‪ ,‬פ"מ (מ"א)‪ ,‬ז' (הות"א‪ ,4%4 ,‬וש'נ)‪.‬‬ ‫‪= 111‬מוצא‪YY .‬‏ ב'ר‪ ,‬פ'נ‪ ,‬א'‪ ,‬ות"ב‪ ,‬וירא כ"א‪.‬‬ ‫‪ 2‬השוה ת'ב‪ ,‬וירא כ'‪ .‬בכ" נמצא תכף ומיד המאמר‪ :‬וכין‪ . . .‬זרע‪ ,‬ואח'כ‪ :‬בוא‬ ‫יבוא ברנה‪ ,‬וכו'‪ .‬אולם ברור ‪wen‬‏ כאן ליקוי‪ ,‬כי כל זה שייך לסדר י"ט‪ .‬חסרות בכ" זה‬ ‫האגדות לסדר ‪fr‬‏ וי"ח‪no ,‬‏ ההתחלה לסדר י"ט היא לקויה‪ .‬כנראה היה חסר דף אחד בכ"‬ ‫שהיה לפני המעתיק‪ ,‬שלא חש ולא הרגיש לזה והמשיך את העתקתו בלי שום ציון למה שחסר‬ ‫(השוה גם להלן‪ ,‬הע' ‪.)202‬‬ ‫‪ 311‬ע"א סדר זה ‪yp‬‏ למעלה‪xa ,‬‏ ‪ %71‬והלאה‪.‬‬

‫‪ 4‬הוספתי כאן התחלת הסדר ‪nO‬‏ הצגתי נקודות לפני ‪,‬וכיון" ואחרי‪, .‬זרע" כדי לסמן‬ ‫את הליקוי‪ .‬התחלת הפתיחתא היא בת"ב‪ ,‬וירא ל"ט‪ ,‬ובאג"ב‪ ,‬פל"א‪ ,‬ב'‪ ,‬וע'א הקשר עם ההפטרה‬ ‫‏‪ py‬למעלה‪ ,‬צד ‪.671‬‬

‫‪ 5‬הפגנון פה ג'כ לקוי‪meM ,‬‏ בת"ב‪:‬‬

‫הלוך ילך ובכה‪ ,‬אימתי‪ ,‬בשעה שהיה נושא משך‬

‫הזרע‪ ,‬שנ' כי ביצחק יקרא לך זרע‪.‬‬

‫‪ 6‬עיין ב"ר‪ ,‬פנ'ה‪ ,‬ז' (הות"א‪ ,195 ,‬וש'נ)‪ .‬המשפט‪ :‬שנ' כי נר מצוה ותורה אור‪ ,‬שייך‬ ‫אחרי‪ :‬מקום שאורה יוצאה לעולם‪ .‬בנוגע ‪,‬שמשם דברות יוצאות" השוה מ"א (הו"ב‪ ,‬ח"א‪ ,‬נ"א‬ ‫למעלה)‪:‬‬

‫ד"א שמשם דיבור יוצא לעולם‪ ,‬ד"א שמשם דיברות יוצאות לעולם‪.‬‬

‫‪ 711‬עיין ב'ר‪ ,‬פנ"ו‪ ,‬ב' (הות"א‪ 595-795 ,‬וש'נ)‪.‬‬

‫לבראשית‬

‫קסה‬

‫אברהם היה מברך את ‪wI 752,841‬‏ ונברכו בך וג' )‪" 39‬ב‪ ,‬ג')‪ .‬ומי ברך‬ ‫אותו‪ ,‬הקב"ה‪ ,‬שנ' וי'י ברך את אברהם בכל‪ .‬דויד רועה שלישראל‪ ,‬שנ' אתה‬ ‫תרעה את עמי וגמ' (שמ"ב‪ ,‬ה'‪ ,‬ב')‪ ,‬מי הוא רועה דויד‪ ,‬הקב"ה‪ ,‬שנ' י"י רועי לא אחסר‬ ‫(תה' כ"ג‪ ,‬א')‪ .‬‏ ירושלים אורה שלעולם‪ :++,‬והקב"ה אנורה]‪ ,‬שנ' והיה לך י"י לאור‬ ‫עולם (יש' פ'‪ ,‬י"ט)‪.‬‬ ‫‪mj‬‏ שלש מדות ‪wam‬‏‬ ‫זקן א" תנחומה>‪:‬‬ ‫ד'א ואברהם‬ ‫באו על ‪pew‬‏ צדיקים‪ .‬זקנה על ידי אברהם‪ ,‬קודם שיזקן אברהם לא היה נכר‬ ‫‏‪, pad iva‬קחצי דע ‪,‬ןיקזהש ךכל רמאנ םהרבאו ‪.‬ןקז םיאלח ‪?+:‬םינמאנ לע ידי‬ ‫יעקב‪ ,‬קודם שיחלה יעקב היה אדם מהלך בדרך‪ ,‬אם הגיעה שעתו לפטר מן‬ ‫העולם‪ ,‬מיד נופל בשוק או בחוץ או בכל מקום שהיה ומת‪ ,‬עד שבא יעקב ובקש‬ ‫‏‪ mom‬על הדבר‪ .‬אמר לפניו‪ :‬רבונו שלעולם‪ ,‬אתה בראת עולמך על השלום‪,‬‬ ‫עכשיו ימות בלא צוואה‪ ,‬אם יהיה לו פקדון או עמו פקדון או שום מלוה‪ ,‬מה יעשו‬ ‫בו יורשיו‪ ,‬יהי רצון קודם שימות אדם יחלה ויצוה היאך יעשו‪ ,‬ויהיה שלום בביתו‬ ‫אחר מותו‪ .‬‏ לכך נאמר ויאמר ליוסף ‘‪no‬‏ (בר' מ"ח‪ ,‬א')‪ .‬רפואה וחיים על ידי‬ ‫חזקיה‪ ,‬היה כל מי שיחלה ימות בחליו‪ ,‬עד שבא חזקיה והתפלל ובקש רחמים על‬ ‫הדבר שלא ימות אדם עד שיחלה פעם ושנית ושלש כדי שיעשה תשובה‪ ,‬מיד קיבלו‪,‬‬

‫שנ' כה אמר י'י אלהי דוד אביך שמעתי את תפלתך ‘‪no‬‏ (מ"ב‪ ,‬כ'‪ ,‬ה')‪.‬‬ ‫ד'א" וא בר הם‪ -‬זק ן‪ .‬ו"י ברך את אברהם בכל‪ :‬ברכן בממון‪ .‬במקנה‬ ‫בכסף ובזהב‪ ,‬ברכו במאור*‪ :3‬עינים‪ ,‬ובשמיעת‪ :+9‬אזנים‪ ,‬ובדיבור שפתים‪ ,‬ובלבינת‬ ‫שנים‪anip ,‬‏ ידים‪ ,‬ובאימוץ ברכים‪ ,‬וביופי כח‪ ,‬ובשיבה טובה‪ ,‬ובמחשבה‪051 ,‬‬ ‫וביצחק!‪ :5‬ביותר‪ ,‬שנ' בכל‪.‬‬ ‫‪ 3‬ב"ר‪ ,‬פנ"ט‪ ,‬ה' (הות"א‪ ,486 ,‬שו' ‪ ,)6-21‬ושם המאמר ‪yna‬‏ שלם‪.‬‬

‫עיין למעלה‪ ,‬צד‬

‫‪.0‬‬

‫‪ 4‬חפר כאן הפסוק כמו בב"ר‪ :‬שנ' והלכו גוים לאורך ש' פ'‪ ,‬ג')‪.‬‬ ‫‪ 5‬בב"ר‪ ,‬פס"ה‪ ,‬ט'‪ ,‬ר' יודה בר' סימון מזכיר ג' שתבעו‪ ,‬היינו‪ :‬אברהם תבע זקנה‪ ,‬יצחק‬ ‫‏‪ yan‬ייסורין‪ ,‬יעקב ‪nay‬‏ את‪ ,‬החולי‪ .‬ור' לוי הוסיף לאלה את חזקיהו היינו‪ :‬אברהם חדש זקנה‪,‬‬ ‫‏?‪ pny‬חדש ייסורין‪ ,‬יעקב חדש חולי‪ ,‬חזקיהו חדש חולי שני (עיין הות"א‪ ,717-87 ,‬וש'נ‪ ,‬והשוה‬ ‫עוד שם‪ .(1421-2421 ,‬בת"ב‪ ,‬חיי שרה ה'‪ ,‬נאמר בפתם‪ :‬ג' בנ'א תבעו ג' דברים‪ ,‬ומהם התחילו‬ ‫תחילה‪ ,‬היינו‪ :‬אברהם‪ ,‬יצחק ויעקב‪ .‬פה יש לנו נוסח חדש של מדרש תנחומא‪ ,‬ולא נזכר יצחק‪.‬‬ ‫‪ 6‬אולי צריך להוסיף‪ :‬שלשה‪.‬‬ ‫‪ 7‬השוה דב' כ"ח‪ ,‬נ"ט‪ :‬וחליים רעים ונאמנים‪ ,‬אלא שכאן נשמטה מלת ‪,‬רעים"‪ ,‬מפני‬ ‫שחולי זה לפני מיתתו של אדם הוא יפה כדי שיוכל אדם לעשות ‪xem‬‏ והשוה התחלת המאמר‪:‬‬

‫והן שלש מדות טובות)‪.‬‬ ‫‪ 8‬מן ‪,‬במאור" עד ‪,RP‬‏ אתה" (להלן‪ ,‬עמ' קס"‪ ,‬שו' ז) נמצא גם בדף אחד בכ"‬ ‫הגניזה‪C 2 :‬‏ ‪ .S-.T, xoB‬סימן ‪ .321‬ובכן העתק של מדרשנו היה גם באוצר בלום זה של ‪am‬‏‬ ‫הכנסת העתיק בפסטאט‪.‬‬ ‫‪ 9‬בקטע מהגניזה‪ :‬ובמשמע‪.‬‬ ‫‪ 0‬שם‪ :‬ובמחשבה טובה‪.‬‬ ‫‪ 151‬שם‪ :‬ובבנו ‪?ynp‬‏ ביותר‪ .‬ובאופן שונה כל הענין הזה בפדא"ר‪ ,‬פ"ו (הוצ' מא"ש‪92 ,‬‬ ‫למעלה)‪ :‬ולא הניח הקב"ה ברכה בעולם שלא בירכו‪ ,‬בירכו בחכמה בבינה וכו'‪.‬‬

‫מדרש‬

‫קסד‬

‫שהחבירים‬ ‫ארבע‪:33‬‬

‫הטובים?‪:3‬‬

‫קבורים‬

‫זוגות קבורים‪:‬‬

‫שם‪ ,‬שנ' זרע אברהם‬

‫אדם‬

‫חברון לפנים קרית|ארבע‪+‬ו‬

‫חדש‬

‫על התורה‪:‬‬

‫‪NNA‬‏‬ ‫היד‬

‫אברהם‬

‫‪NW‬‏‬

‫אוהבי‬ ‫יצחק‬

‫(יש' מ"א‪ ,‬ח')‪.‬‬ ‫יעקב‬

‫‪NW‬‏‬

‫ווגו‪:.‬‬

‫וששם‬ ‫ושם‬

‫טי‬

‫[לסדר כ'‪ :‬בראשית כ"ד‪S'E ,‬‏‬ ‫זקן‪reW .‬‏ עטרת זקנים‪ :%‬בני בנים וג' (מש' י"ז‪ ,‬ו')‪ ,‬וכתיב‬ ‫ואברהם‬ ‫עטרת תפארת שיבה וגמ'ז‪9‬ו (שם ט"ז‪ ,‬ל"א)‪ .‬אמר ר' מאיר וממי אתה למד‪,‬‬ ‫מאברהם‪ ,‬שנ' ושמרו דרך "י ‪( 8313‬בר' י"ח‪ ,‬י"ט)‪nam ,‬‏ לזקנה‪ ,‬שנ' ואברהם זקן‪.‬‬ ‫ועליו הכתוב אומר רודף צדקה ‪MOJ‬‏ וגמ'‪( 93‬מש' כ"א‪ ,‬כ"א)‪ .‬ומנין שהיה רודף‬ ‫צדקה‪ ,‬שישב לו על הדרך שהיתה עולה מסדום‪mm ,‬‏ מפרנס כל העוברים והשבים‪,‬‬ ‫שנ' ‪roy‬‏ אשל‪( :+9‬בר' כ"א‪ ,‬ל"ג)‪| .‬וכיון שחרבה סדום‪ ,‬פסקו העוברים והשבים‪,‬‬ ‫והלך וישב על דרך העולה ממצרים‪ ,‬שנ' ויסע משם אברהם ארצה הנגב וגמ' (שם‬ ‫כ'‪ ,‬א')‪ .‬וו למדנו שרדף אחר הצדקה‪ ,‬וכן הוא אומר כי ידעתיו למען אשר וגמ'‬ ‫‏)‪ ow‬י"ח‪ ,‬י"ט)‪ .‬ומנין שרדף אחר גמילות חפדים‪ ,‬שנ' חסד לאברהם "‪no‬‏ (מי" ו'‪,‬‬ ‫כ')‪ ,‬שהיה רודף אחר החפד‪ .‬וישראל בו מהללים לי'י‪ ,‬שנ' בחפד ‪)won‬‏ יכופר‬ ‫‏‪' ‘on py‬שמ( ‪,‬ז"ט ‪').‬ו ובו ןה ‪,‬ןילאגנ 'נש רכז ודסח ותנומאו ‏‪ mad‬לארשי 'הת(‬ ‫צ"ח‪ ,‬ג')‪ .‬אמר הקב"ה לאברהם‪ :‬אתה רדפת ‪NNA‬‏ הצדקה והחסד‪ ,‬חייך שאני‬ ‫נותן לה חייםיופבוד‪,‬‬

‫‪)dha‬‏ ו'‪ ,‬ע'א) שנ'י‪ :+‬ואלה ימי שני חיי אברהם‬

‫וגמ'‬

‫(בר'‬

‫כ"ה‪ ,‬ז')‪ ,‬וכבוד‪ ,‬זה זקנה‪ ,‬שנ' ונגד זקניו כבוד (יש' כ"ד‪D"Q, ,‬‏ וכתיב ואברהם זקן‪.‬‬ ‫‪2‬‬

‫כנראה אלה הם‪:‬‬

‫ענר אשכול וממרא ‪,‬בעלי ברית אברם" (בר' "ד‪”aQ ,‬‏ והשוה ב"ר‪:‬‬

‫ארבע‪ ,‬שדרו בה ד' צדיקים‪ :‬ענר‪ ,‬אשכול וממרא ואברהם‪ .‬ואולי צ"ל כאן‪, :‬קבועים' תחת‬ ‫‪,‬קבורים"‪ ,‬אולם ‪rp‬‏ פה ביאור של ‪,‬קרית ארבע" אלא של ‪,‬חברון"‪ ,‬היינו מקום של ‪,‬החבירים‬ ‫הטובים'‪ .‬אמנם ההמשך‪ :‬ש' זרע אברהם אוהבי‪RPI ,‬‏ מתאים היטב למאמר זה אם המכון‬ ‫הוא כך‪.‬‬ ‫‪ 38‬כאן ‪TIN‬‏ פירוש של ‪,pam‬‏ ארבע'‪.‬‬ ‫‪ 4‬וסופיה דקרא‪ :‬האדם הגדול בענקים הוא‪mem .‬‏ המאמר שמצטט שעכטער באגדת‬ ‫שה'ש‪ ,‬צד ‪ ,86‬למטה‪ :‬ד"א שנקברו בו ד' אבות‪NTO :‬‏ הראשון‪ ,‬אברהם‪ ,‬יצחק ויעקב‪ ,‬שנ'‬ ‫האדם‪ ,‬זה אדם הראשון; הגדול‪ ,‬זה אברהם יצ' ויע'‪ ,‬שנ' בהם גדולים‪ ,‬וכו'‪.‬‬ ‫‪5‬‬

‫ע'א ‪ota‬‏ זה ‪yp‬‏ למעלה‪ ,‬צד ‪ 481‬והלאה‪.‬‬

‫זקן)‬

‫‪ 6‬עי"ז ישנו קשר ‪YO‬‏ ראשית הפסדר עאברהם‬ ‫‪'). PRON‬א‬ ‫‏‪TPT‬‬ ‫‪ 7‬הינו‪ :‬בדרך צדקה תמצא‪ .‬בפסוק זה מתחילה הפתיחתא‬ ‫למעלה‪,‬‬

‫‪8‬‬

‫צד‬

‫ועם ראש ההפטרה‬

‫עהמלך דוד‬

‫בב'"ר‪ ,‬פנ'ט‪ ,‬א'‪ ,‬ועיין‬

‫‪.981‬‬

‫היינו‪:‬‬

‫לעשות צדקה ומשפט‪.‬‬

‫‪ 9‬בפסוק זה מתחילה הפתיחתא של ר' שמואל בר רב יצחק (ב"ר‪ ,‬שם‪ ,‬ד'‪ ,‬למעלה‪,‬‬ ‫צד ‪,)381‬‬ ‫‪ 0‬היינו‪=:‬אכילה‪ ,‬שתיה‪ ,‬לויה ‪mem‬‏ ב"ר‪ ,‬פנ"ד‪ ,‬ו'‪ ,‬הות"א‪ ,885 ,‬הע' לשורה ‪ ,3-‬ועיין גם‬ ‫להלן בליקוטים מילת"ת‪ ,‬סי" ק'ג)‪.‬‬ ‫‪ 141‬עיין ב"ר‪ ,‬פנ"ב‪ ,‬א' (הות"א‪,‬‬

‫‪ 2‬צ"ל‪:‬‬

‫‪ ,145-245‬וש'נ)‪.‬‬

‫[חיים]‪ ,‬שנ' ואלה וכו'‪.‬‬

‫קפז‬

‫לבראשית‬

‫ותלד לו את זמרן גמ' ‪wO‬‏ כ'"ה‪ ,‬ב')‪ .‬אמר ר' תנחומ ‪TI‬‏‬ ‫אתה מוצא כשהוולד נוצר ג' שותפין יש בו‪ :‬אביו ואמו והקב"ה‪ .‬הלובן מןהאיש‬ ‫שממנו ‪yxoM‬‏ והגידים והמוח‪ :%%.‬והאדום מן האשה‪ ,‬וממנה העור והבשר והדם‪.‬‬ ‫והקב"ה נותן בו רוח ‪NWOT‬‏ ומאור עינים ודעת‪ .‬וכשהוא נפטר ‪oy‬‏ העולם לוקח‬ ‫הקב"ה ‪nop‬‏ שנ' ‪mom‬‏ תשוב אל האלהים אשר נתנה (קה' י"ב‪ ,‬ז')‪mop ,‬‏ אביו‬ ‫ואמו מונח לש ושב למטה‪ :%%,‬שנ' ‪wa‬‏ העפר אל הארץ וג' שם)‪.‬‬ ‫אמרו חכמיםז‪ :%‬הסתכל בג' דברים ואין אתה‪ %%1‬בא לידי עבירה וכו'‪.‬‬

‫וזכור את בוראיך בימי בחורותיך וגמ'‪ :99‬שם‪ ,‬א'‪-‬ה')‪| .‬עד אשר לא‬ ‫‏‪ Jenn‬השמש ומ זה פרצוף פנים‪ .‬‏ והאור‪ ,‬אילו הענים‪ .‬והירה‪,‬‬ ‫רחש‬ ‫‪) te oor So one‬חצמה שוק וב ‏‪Ola yas‬‬ ‫‏‪02 nase‬‬ ‫גבות ענים‪ ,‬מפולותוזו ‪syro.‬‏‬

‫הגשם‪,‬‬

‫וסוגרו‬

‫דלתים‬

‫בשוק‪,‬‬

‫קול‬ ‫מכיון שהוא (דף ז'‪ ,‬ע"א) מזקין רגליו נאפפות מן השוק‪ | .‬בשפל‬ ‫ששאתו יש‬ ‫הצפור‪,‬‬ ‫לקול‬ ‫שיתעצל באכילה‪ .‬‏ ויקום‬ ‫הטחנה‪,‬‬ ‫ירמוש ‪,‬תיבה ולא םייקשה ‏‪pre jaw‬‬ ‫ועוזיש‬ ‫‪oa‬‬ ‫‏‪adda‬‬ ‫את‬

‫הנוף‪ | .‬והתעותו‬

‫אנשי‬

‫החייל‪,‬‬

‫אלו הדוע"ם‪.‬‬

‫ובטלו‬

‫ת‪ = *,‬אלו‬ ‫א ררדר‬ ‫הר אית" בי‬ ‫‪neS‬‏‬ ‫"אלג" השינים‬ ‫הגשרותח;=‬ ‫העינים‪ .‬ותפר האביונה‪ ,‬תאותו בטלה‪ .‬כל הדברים האלו מגיעין לזקן‪,‬‬ ‫אבל [לא לאברהם]‪ ,‬שהתוב בו ואברהם זקן (בר' כ"ד‪ ,‬א')‪ ,‬לא בטלה תאותו‪,‬‬ ‫אלא ‘‪DN‬‏ בו ויוסף אברהם ויקח אשה (שם כ"ה‪ ,‬א')‪.‬‬ ‫אמר ר' ‪woyn271‬‏ מיכן אתה למד שתוספתו של הקב"ה יתירה ‪oy‬‏ העיקר‪,‬‬ ‫שבראשונה לא היה לו אלא יצחק וישמעאל‪ ,‬וכשבא להופיף לו נתן לו אילו‪ .‬לכך‬ ‫הנביאים מברכין את ישראל בתוספת‪ ,‬שנ' י'י אלהי אבותיכם יוסף עליכם ככם‬ ‫אלף פעמים ויברך אתכם כאשר דבר (לכם] (דב' א'‪" ,‬א)‪371.‬‬ ‫קה"ר‪,‬‬ ‫המפדר‬ ‫אמרו‬ ‫במדרש‬

‫‪ 4‬המאמר הבא ע"א ג' שותפין ביצירת הוולד הוא בריתא בנדה ל"א‪ ,‬ע"א ‪mem‬‏‬ ‫פ"ה‪ ,‬פס' י')‪ ,‬אולם כאן ‪TIN‬‏ בשם ר"ת מפני שהיה נמצא בנוסח מדרש תנחומא שהיה לפני‬ ‫של מדרש דנן‪ .‬אמנם ‪RP‬‏ מאמר זה בת"ב ות"ה לסדר דנן‪ ,‬אבל הפיסקא הבאה אח"כ‪:‬‬ ‫חכמים‪ . . .‬וזכור את בוראיך היא בת"ב‪ ,‬חיי שרה ז'‪ ,‬ובכן גם המאמר ע"א ג' שותפין היה‬ ‫לו את זטרן‪.‬‬ ‫תנחומא בקשר ‪YB‬‏ ‪,‬ותלד‬ ‫‪ 5‬ע"א שינויי נוסחאות עיין בנדה‪ ,‬וקה"ר‪ ,‬ושאילתות‪ ,‬פ' יתרו‪ ,‬סי" נ"ו‪.‬‬ ‫‪ 6‬בכ'י היה נכתב‪ :‬לכפה‪ ,‬ומתוקן‪ :‬למטה‪ ,‬ובקטע מהגניזה‪ :‬ושב לעפרם‪ .‬הרמז ‘‪?pa‬‏‬ ‫י"ב‪ ,‬ז'‪ ,‬חסר בנדה ובקה"ר‪ ,‬ורק בשאילתות נאמר‪ :‬ובשעת פטירתו של אדם נאמן‪ ,‬בעל העולם‬ ‫נוטל חלקו ומניח חלק אביו ואמו לפניהם תולעת ורמה‪ ,‬ועמלו מונח במקומו‪ ,‬שנ' והרוח תשוב‬

‫אל האלהים אשר נתנה‪.‬‬ ‫‪ 7‬היינו באבות ג'‪ ,‬א'‪swo ,‬‏ עקביא ‪ay‬‏ מהללאל‪mem ,‬‏ ת"ב‪ ,‬חיי שרה ז'‪ ,‬וש'נ‪.‬‬

‫‪8‬‬ ‫‪9‬‬ ‫‪071‬‬ ‫‪2‬‬ ‫‪371‬‬ ‫בתוספת‪,‬‬

‫כאן‬ ‫ע'א‬ ‫ע"א‬ ‫עיין‬ ‫חסר‬ ‫שנ'‬

‫מסיים הקטע מהניזה הנ"ל (הע' ‪84‬‬ ‫פתיחתא זו עיין למעלה‪ ,‬צד ‪.891‬‬ ‫‪ 171‬צ"ל מאפילות‪.‬‬ ‫שינויי נוסחאות עיין בת"ב‪ ,‬שם‪ ,‬ובהערות‪.‬‬ ‫ת"ב‪ ,‬חיי שרה "‪ ,‬ושם‪ :‬ר"ש בן לקיש בשם ר' אלעזר הקפר‪.‬‬ ‫הסוף כמו בת"ב‪ :‬דוד אמר יוסף ה' עליכם‪ .‬אף ‪ea‬‏ הקב"ה קונה לעמו‬ ‫והיה ביום ההוא יוסף ה' שנית ידו‪ .‬‏ וע"א חתימה זו עיין למעלה‪ ,‬צד ‪.891‬‬

‫מדרש חדש על דתורה‪:‬‬

‫קסו‬

‫[לסדר כ"א‪ :‬בראשית כ"ד‪ ,‬מ"ב ]‪9‬‬ ‫‪" op asr .yp Dy rem‬לעבה‬ ‫רא בוא" ‪aro‬‏ ‪yV NO‬‬ ‫‏‪( down‬מש' י"ד‪ ,‬ל"ה)‪ ,‬זה אליעזר עבד אברהם‪ ,‬כשהלך לקחת אשה ליצחק‪,‬‬ ‫אמר ועשה חסד ‪YD‬‏ אדני אברהם (בר' כ"ד‪ ,‬י"ב)‪.‬‬ ‫‘‪no‬‏ ‪ wo‬נ")‪ ,‬מכאן ‪YRP‬‏ משיאין את‬ ‫לנערה‬ ‫נקרא‬ ‫ויאמרו‬ ‫היתומה אלא על פיה‪ :%5,‬ונערות בוגרות‪ :*+‬על פיהן‪.‬‬ ‫ו' שם ‪DC‬‏ אמר ר' אליעזר*‪ :‬מפני מה לא‬ ‫את רבקה‬ ‫ויברכו‬ ‫נפקדה רבקה בבנים עד שהתפלל עליה יצחק‪ ,‬שלא יהו אומות העולם אומרים‪:‬‬ ‫תפלתנו שאמרנו את היי לאלפי רבבה עשת פרות‪ :%5,‬אלא ויעתר יצחק לי'י וגמ'‬ ‫(שם כ"ה‪ ,‬כ"א)‪.‬‬

‫[נלסדר כ"ב‪ :‬בראשית כ"ה‪ ,‬א]'זי‬ ‫‏‪FDI‬‬

‫אברהם‬

‫הלך‬

‫תה א‪ ,‬א'‪-‬ג'‪ 0,51‬כמו אברהם בדור הפלנה )‪53.951‬‬

‫לא‬

‫חטאים‪ ,‬‏‬

‫‏)‪Ap‬‬

‫אשה‪.‬‬

‫שה‬

‫אשרי‬

‫האיש‬

‫אשר‬

‫ובדרך‬

‫אשי סדום‪ ,‬שנ' ואנשי סדום וגמ'‪( 961‬בר' "ג‪" ,‬ג)‪ | .‬ובמושב‬

‫לצים‪yo ,‬‏ אבימלך‪ ,‬שאמר לו הנה ארצי לפניך (שם כ'‪ ,‬ט"ו)‪ ,‬ולא ‪paS‬‏ עליו‪.‬‬ ‫כי ידעתיו למען ‘‪no‬‏ שם ""ח‪ ,‬י"ט)‪.‬‬ ‫י'י חפצו(‬ ‫כי ‪no‬‏ בתורת‬ ‫‪ oul‬ץלכ‬ ‫‪ abe‬יתרמשמ מת םשכ ‏‪«ovo‬‬ ‫‏)‪mda?) In ain‬‬ ‫ויסף‬ ‫יתן בעתו‬ ‫פריו‬ ‫ששתל בארץ ישראל‪.‬יטו אשר‬ ‫שתול‪,‬‬ ‫אברהם ויקח ‪mo‬‏ כ"ה‪ ,‬א')‪.ydni .‬‏ לא יבול‪ ,‬ואברהם היו יהיה לגוי‬ ‫וברכו בו כל ‪mm‬‏‬ ‫יצליח‪,‬‬ ‫יעשה‬ ‫‏‪( ‘on‬שם "ח‪" ,‬ח)‪ .‬וכל אשר‬ ‫הארץ (שם)‪361.‬‬ ‫‪ 251‬ע"א סדר זה עיין למעלה‪xT ,‬‏ ‪ 191‬והלאה‪ ,‬וע"א הפתיחתא‬ ‫‪ 3‬עיין ב"ר‪ ,‬פ"פ‪ ,‬י"ב (הות"א‪ ,%56 ,‬וש'נ)‪.‬‬

‫כאן‪ ,‬צד ‪.91+‬‬

‫‪ 4‬צריך להוסיף‪ :‬אלא‪.‬‬ ‫‪ 5‬בקטע הנ"ל‪ :‬ר' אלעזר‪ ,‬ובב'ר‪ ,‬שם‪" ,‬ג‪ :‬ר' ברכיה ור' לוי בשם ר' חמא בר' חנינא‪,‬‬ ‫ובשהש'ר‪ ,‬פ"ב‪ ,‬פס' י"ד‪ :‬ר' יהודה בר' ‪oop‬‏ בשם ר"ש בן אלעזר‪.‬‬ ‫‪6‬‬

‫=פירות‪.‬‬

‫‪ 751‬ע"א סדר זה עיין למעלה‪ ,‬צד ‪ 491‬והלאה‪ ,‬וע"א הפתיחתא‪ ,‬צד ‪.991‬‬ ‫‪8‬‬

‫ב"ר‪,‬‬

‫פס"א‪,‬‬

‫א'‬

‫(הות"א‪,‬‬

‫‪.)756-856‬‬

‫‪ 951‬צריך למחוק‪.‬‬ ‫‪ 0‬היימו‪ :‬רעים וח טאים‪.‬‬ ‫‪ 1‬היינו‪ :‬מצותי חוקותי ותורותי‪.‬‬ ‫אמר רשב"י אב לא למדו )‪91‬‬ ‫‪ 2‬בקטע הנ"ל‪ :‬בארץ הקדש‪ ,‬ובב'ר‪ :‬ששתלו הקב"ה בא"‪.‬‬ ‫‪ 8‬שונה בב"ר‪ :‬אשר פריו יתן בעתו‪ ,‬זה ישמעאל; ועלהו לא יבול‪ ,‬זה יצחק;‬ ‫יעשה יצליח‪ ,‬אילו בני קטורה‪ ,‬ויוסף אברהם גו'‪.‬‬ ‫בב"ר הנוסח שונה‪:‬‬

‫ובתורתו יהגה יומם ולילה‪,‬‬

‫וכל אשר‬

‫‪bop‬‬

‫לבראשית‪‎‬‬

‫בשעה שהיתה שרה‬ ‫הוליד ‏ את יצחק‬ ‫ד'א מה ‪nis‬‏ אברהם‬ ‫מעוברת (מיוצחק‪ ,‬שלח הקב"ה מלאך הממונה על ‪sun‬‏ הוולד ויצר את יצחק‬ ‫בקלסתר פניו של אברהם‪ .‬כיון שרואין יצחק‪ ,‬היו [אומרין!‪ :‬ודאי אברהם הוליד‬ ‫את יצחק‪ :%,‬לפי שהיו ‪)wO‬‏ מדברות אחר שרה‪ :‬ראו מה עשתה שרה באברהם‪,‬‬ ‫אחר זקנותה הביאה בן ממקום אחר ואמרה זה בנך‪ ,‬מה עשו נשים‪ ,‬הביאו בניהן‬ ‫אצל שרה לראותה ולעמוד על דבריה‪ ,‬כיון שבאו‪ ,‬בקשוזיו חלב‪ ,‬מה עשה ‪npa‬‏‬ ‫הוביש דדיהן‪ ,‬והיו שני דדי שרה נובעות כשני מעינות‪ ,‬היו נשים באות אצלה‪ ,‬זאת‬ ‫אומרת‪ :‬היניקי בני‪NNA ,‬‏ אומרת‪ :‬היניקי את בני‪ ,‬והיתה שרה מיניקה את בניהן‬ ‫כולן‪ ,‬שנ' 'היניקהייבנים‪ .‬שרה פיי תי ‪)DOS‬‏‬

‫‪lC‬‬

‫‪wo‬‏ ‪ DA‬כ"א)‪ .‬מניין שאמרו*‪ :%‬הצדיקים שואלים‬ ‫לו י'י‬ ‫ויעתר‬ ‫והקב"ה נותן ועושה רצונן‪ ,‬שנ' רצון יריאיו יעשה (תה' קמ"ה‪" ,‬ט)‪981.‬‬ ‫כר' כה‪ ,‬כ'"ה)‪ .‬הוא ‪ 80,091‬ופנורע ממנו] אדום‪ ,‬בלבוש‬ ‫אדמוני‬ ‫אדום‪ .‬הוא אדום‪ ,‬ויצא הראשון אדמוני‪ .‬ת[בשילו אדוזם‪ ,‬הלעיטני נא ‪noJ‬‏ ‪> wo‬‬ ‫ארצו אדומה‪ ,‬ארצה שעיר שדה אדום ‪wo‬‏ ל"ב‪ ,‬ד')‪ .‬גבוריו אדומים‪ ,‬מגן גבוריהו‬ ‫מאודם ‘‪DM‬‏ ב'‪ ,‬ד')‪ .‬ופורע ממנו אדום‪ ,‬שנ' דודי צח ואדום (שה"ש ה'‪.)" ,‬‬ ‫‏‪ mada‬אדום‪ ,‬מדוע אדום ללבושיך וגמ' (יש' פ'ג‪ ,‬ב')‪.‬‬

‫[לסדר כ"גי‪ :‬בראשית כ"ו‪ ,‬אז'י‬ ‫לייא ין‬ ‫הה" ‪ye‬‏ סיו‬ ‫השיח מ‬ ‫בריש‬ ‫רל ב ם‬ ‫ה‬ ‫‪mm‬‏‬ ‫וגמ' ‘‪ma‬‏ ל"ג‪ ,‬י"ח)‪ ,‬שהוא מייחל להקב'ה‪ .‬‏ להציל ‪onin‬‏ נפשם‬ ‫י"ט)‪ ,‬שביקש ישמעאל להרגו‪ ,‬שנ' ותרא שרה את בן המצרית וגמ' (בר' כ"א‪ ,‬ט')‪,‬‬ ‫ואין מצחיק?פי אלא הריגה‪ ,‬דכתיב יקומו נא הנערים ויצחקו לפנינו (ש'ב ב'‪7 ,‬‬ ‫ולחיותם ברעב‪ ,‬שבא בימיו‪ ,‬שנ' ויהי רעב בארץ‪391.‬‬ ‫ביקש לירד מצרימה‪ ,‬מיד ‪nbn‬‏ הקב'ה ואמר לו אל תרד מצרימה‬ ‫(בר' כ"ו‪ ,‬ב')‪ .‬אמר לו‪ :‬אביך שבא מחוצה לארץ ירד למצרים‪ ,‬אתה שנדלת‬ ‫בארץ ישראל (דף ח'‪ ,‬ע"א) עולה תמימה‪ ,‬תרד למצרים‪ ,‬תרד מטהרה לטומאה‪.‬‬

‫לפיכך נאמר אל תרד מצרימה‪:49.‬‬ ‫‪ 6‬עיין ת"ה‪ ,‬תולדות א'‪ ,‬ומן ‪,‬לפי שהיו" וכו' נשלבה אנדה אחרת (עיין שם ג'‪ ,‬והשוה ב"ר‪,‬‬

‫פנ"ג‪ ,‬ט'‪,‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫הות"א‪,‬‬ ‫היינו‪:‬‬ ‫מקוטע‬ ‫היינו‪:‬‬

‫צד ‪ ,65+‬וש'נ)‪.‬‬ ‫הבנים‪.‬‬ ‫מן‪ :‬מניין נמה] שאמרו [חכמים]‪.‬‬ ‫ואת שועתם ישמע ויושיעם (וע"א הקשר עם ההפטרה לסדר דנן עיין למעלה‪,‬‬

‫צד ‪.)302‬‬

‫‪0‬‬

‫ענין ב"ר‪ ,‬פס"ג‪ ,‬י"ב (הות"א‪ ,696-796 ,‬וש'נ)‪.‬‬

‫‪ 101‬ע"א סדר זה עיין למעלה‪xI ,‬‏ ‪ 502‬והלאה‪.‬‬ ‫‪= 291‬מצחָק‪.‬‬

‫‪ 4‬ת"ב‪ ,‬תולדות ה' בסוף (למעלה‪ ,‬צד ‪.)602‬‬

‫‪ 4‬עיין ת"ב‪ ,‬סי" ו'‪.‬‬

‫מדרש חדש על התורה‪:‬‬

‫קסח‬

‫[ולסדר כ'ג‪ :‬בראשית כ"ה‪”Em ,‬‏‬ ‫ואלה‬

‫תולדות‬

‫יצחק‪.‬‬

‫זשה עטרת זקנים בני בנים ותפארת בנים‬

‫אבותם (מש' י"ז‪ ,‬ו')‪ 51.‬ישמח אביך‪ :%7‬ותגל יולדתך ‪wo‬‏ ‪ Dy‬כ"ה)‪ ,‬גנפיה שלך‪ .‬זזו‬ ‫ד'א ואלה תולדות יצחק‪reta .‬‏ גיל גיל אבי צדיק ויולד ‪noo‬‏‬ ‫‏‪( Mow‬שם כ"ד)‪ %7.‬אמרו חכמים?ז‪ :‬בשעה שאמר לו הקב"ה לאברהם קח נא‬ ‫את בנך (בר' כ"ב‪ ,‬ב') היתה ‪xw‬‏ מתעצבת ומטורפת‪ .‬אמרה‪ :‬אני ואביו ‪TW‬‏‬ ‫עסוקין ‪NP‬‏ ]‪ . . . . . . 981‬אביו‪ ,‬ושמי לא נזכר‪ ,‬עד שאמר לה הקב"ה‪ :‬כלו נקרא‬ ‫על שמך קודם שנולד‪ ,‬שנ' ויאמר אלהים אל אברהם אבל שרה אשתך יולדת לך‬ ‫בן ‪)wo‬‏ "ז‪ ,‬י"ט)‪ .‬מיד נתיישבה דעתה‪ .‬משל לשני בני אדם שהלכו למדינת ‪no‬‏‬ ‫ועשו שם שנים הרבה ונשתכרו‪ ,‬ומצאו מרגלית אחת טובה ומשובחת‪ ,‬ובאו ממדינת‬ ‫הים‪ .‬נטלה אחד מהם והביאה דורון למלך ונקראת על שמו‪ ,‬וחלקו של שני בתוכה‪.‬‬ ‫כיון ששמע המלך החזירה להן‪ ,‬לכוויו שמחו בה שניכם‪ .‬כך אברהם ושרה היו‬ ‫‏‪ ow‬רבות עד שולד יצחק‪ .‬נטלו אביו והוליכו לעקידה‪ ,‬והיתה שרה אמו‬ ‫מטרפת‪ +9: ,‬עד שאמר לו הקב"ה אל תשלח ידך אל הנער ‪wo‬‏ כ"ב‪”ac ,‬‏ ‪DA‬‬ ‫ז'‪ ,‬ע"ב) יותר‪ :%%,‬ל[כון שמחו בו שניכם‪ ,‬שנ' ישמח אביך ‪)XOF‬‏ וגמ'‪.‬‬ ‫ואלה‬

‫תולדות‬

‫‪?spets‬‏‬

‫אמר ר' יצחק אע"פ שהעמיד אברהם‬

‫י"ב אומות בני ישמעאל ותוספת בני קטורה‪ ,‬לא נקרא לו זרע אלא מביצחק‪ ,‬שנ'‬ ‫כי ביצחק ‪poS‬‏ לך זרע ‪wo‬‏ כ"א‪ ,‬י"ב)‪ ,‬ולבני הפילגשים אשר לאברהם וג' ‪vo‬‏‬ ‫כ'ה;‪0682 :‬‬ ‫‪ 471‬ע'א סדר זה ‪yop‬‏ למעלה‪ ,‬צד ‪ 002‬והלאה‪.‬‬

‫‪ 5‬נזכר רק פסוק הפתיחתא‪ ,‬אבל לא הדרש עצמו ‪mem‬‏ ב"ר‪ ,‬פסע‪ ,‬ב'‪ ,‬הות"א‪-876 ,‬‬ ‫‪ 97‬וש'נ)‪| .‬וע"א פתיחתא זו עיין למעלה‪ ,‬צד ‪.202‬‬ ‫‪ 6‬צריך להוסיף‪ :‬ואמך‪.‬‬ ‫‪ 7‬מפני שכבר נזכר בפסוק ‪,‬ואמך"‪ ,‬הביאור של ‪,‬יולדתך" ניתן כאן כעין תולדה ותחת‬ ‫גנסיה‪ ,‬שהוא יום הלידה‪ ,‬צ"ל‪ :‬גניפא)‪.‬‬

‫‪awm‬‏ תרגום‪ :‬ותדוץ תולדתך; אמנם במלנים מלה זו‬

‫בתרגום כאן מבוארת ‪dw‬‏ יולדת (ע"פ הפשט הנכון של הפסוק)‪ ,‬אולם ממדרשנו נראה שהבינו‬ ‫‪,‬תולדתא" כאן כמו בשאר המקומות‪ ,‬היינו תולדה‪.‬‬ ‫‪ 8‬גם כאן נזכר רק פסוק הפתיחתא ולא הדרש עצמו שהיה כנראה כמו בת"ה‪ ,‬תולדות ב'‬ ‫(עיין למעלה‪yp‘ ,‬‏ מ"ט)‪ .‬המאמר הבא אח'"כ‪ :‬אמרו חכמים וכו' הוא בקשר ‪YO‬‏ ‪,‬ישמח אביך ואמך‬ ‫ותגל יולדתך"‪ ,‬מפני שהוא מסיים בפסוק זה‪ ,‬היינו‪ :‬לכו שמחו בו שניכם‪ ,‬שנ' ‪won‬‏ ‪ xaP‬ואמך‬ ‫וצמ"‬ ‫‪ 971‬למאמר זה לא מצאתי סמוכים‪.‬‬ ‫‪0‬‬

‫אולי יש להשלים‪ :‬נקניים מצוה זו‪ ,‬ועתה נצטוה] אביו וכו'‪.‬‬

‫‪= 2‬מטורפת‪.‬‬

‫‪ 1‬צריך להוסיף‪[ :‬אמר להן]‪ :‬לכו וכו'‪.‬‬ ‫‪ 43‬הקריאה מסופקת‪ ,‬וצ"ל‪ :‬אמר לכו וכו"‪.‬‬ ‫הוליד את יצחק‪ ,‬ושנה השאלה‪ :‬וכי לא הוליד אלא‬ ‫‪ 4‬הינו‪ :‬‏ אברהם‬ ‫‏?‪ pny‬בלבד (השוה ת"ב‪ ,‬תולדות א' בסוף‪ ,‬ומה"ג א'‪ .)784 ,‬מאמר זה של ר' יצחק לא מצאתי‬ ‫במקום אחר‪.‬‬ ‫‪ 5‬היינו‪ :‬נתן אברהם ‪dnam‬‏ וישלחם מעל יצחק ‪a‬‏ בעודנו חי וגו'‪| .‬עיין גם בלק"ט‪ ,‬ריש‬ ‫פ' תולדות‬

‫‪)I‬‏ ‪ a‬ח"א‪ST ,‬‏ ‪,)811‬‬

‫לבראשית‪‎‬‬

‫‪NYP‬‬

‫אבינו‪ ,‬ויעקב אבינו‪ ,‬ואבישי בן צרויה‪ .‬אמר ר' אלעזר כמאה וחמשים פרסאות‬ ‫הני‪ ?%9‬מבאר ‪way‬‏ לחרן‪ ?69.‬אמר הקב"ה‪ :‬צדיק זה עבר על ‪am‬‏ מלוני ולא‬ ‫ילין אצלו‪ ,‬העריב שמשו ‪oay‬‏ יום‪ ,‬שנ' ויפגע במקום ‘‪NO‬‏ (בר' כ"ח‪" ,‬א)‪70 .‬‬ ‫ויהלום‬ ‫והנה‬ ‫סולם‬ ‫ארצה‬ ‫ומ' שם "ב)‪ .‬אמר ר' אלעזר‬ ‫סלם זה פיני‪ ,‬כדחשבת ליה בגימטריא הוי סיני‪,‬י‪ 9‬ראה את הר סיני ומשה רבינו‬ ‫וישראל מקבלין את התורה‪ .‬‏ והנה‬ ‫‪ymo‬‏ ‪yop‬‬ ‫מלאכי‬ ‫אלהים‪,‬‬ ‫מבעי ליה למימר‪ ,‬אלא שני מלאכים ששלחוהו מבית הוריו הן עולים‪ ,‬ושנים אחרים‬ ‫יורדין לראות דמות תבנית חקוקה על כסא כבוד‪ %9?9.‬ד"א ראה שרי ארבע‬ ‫מלכיות‪ 99 ,‬ראה שר שלבבל עולה ע' מדרגות ויורד‪ ,‬ראה שר שלמדי עולה נ"ב‬ ‫ויורד‪ ,‬ראה שר יון עולה ק"פ ויורד‪ ,‬ראה שר שלאדום עולה ולא ירד‪ ,‬מיד נתירא‬ ‫ומר ‪)heiS‬‏ אי לו שרידה הלעלם ועד השעלקן תיק מדרגות‬ ‫‪ 497,012‬שמע בת קול אומרת‪xo :‬‏ תגביה כנשר ‪NO‬‏ בין כוכבים וגמ' (עו' ד')‪,‬‬ ‫‪ 5‬צ'ל‪ :‬הוי‪.‬‬ ‫‪ 6‬מאמר זה בשם ר' אלעזר הוא להורות שנקפצה הארץ לפני יעקב מפני שהגיע ביום‬ ‫אחד‪ ,‬לפי האגדה‪ ,‬מבאר ‪way‬‏ לחרן (השוה ב"ר‪ ,‬פפ"ח‪ ,‬ח'‪ :‬וילך חרנה‪ ,‬רבנין אמרין בן יומו‪,‬‬ ‫ועיין הות"א‪ ,677 ,‬וש'נ‪ ,‬וכן בת"ב‪ ,‬ויצא ח' בסוף‪ :‬ויעקב אבינו אף ‪TIN‬‏ הקפיץ הקב"ה את הארץ‬ ‫לפניו‪ ,‬שנ' ויצא ‪?ypa‬‏ מבאר ‪yay‬‏ וילך חרנה)‪.‬‬

‫עיין ‪yT‬‏ בהערה הבאה‪.‬‬

‫‪ 7‬המאמר כאן מקוטע וחסר הפרט שיעקב חזר מחרן להר המוריה והתפלל שם‪ ,‬והשמש‬

‫בא כדי שילין ‪wo.‬‏ עיין סנהדרין צ"ה‪ ,‬ע"ב‪ ,‬וחולין צ"א‪ ,‬ע"ב‪ ,‬והשוה ב"ר‪DDM ,‬‏‬

‫ויפגע במקום‪...‬‬

‫רבנין אמ' כי בא השמש‪ ,‬מלמד שהשקיע הקב"ה חמה שלא בעונתה וכו" (הות"א‪ ,087 ,‬וש'נ)‪.‬‬

‫‏‪ men‬עוד הצעת הדברים‪ ,‬כעין זו שצריכה להיות כאן בשלמות‪ ,‬במ"א (הו"ב‪ ,‬ח"א‪ ,‬ע'ג)‪ :‬וילך‬ ‫חרנה‪ ,‬וכי בשעה שיצא מבאר שבע בא לו לאלתר לחרן‪ ,‬אלא מלמד שקפצה לו הארץ‪ .‬ויפגע‬ ‫במקום‪ ,‬אמר יעקב‪ :‬וכי אפשר עברתי על מקום שהתפללו בו אבותי ולא התפללתי ‪ ...‬מיד‬

‫‏‪ and am‬הירומה ללפתהו םש‬ ‫מלוני ויפטר בלא לינה‪ ,‬מיד ‏ ה‬ ‫‪ 37‬עיי' ת"ב‪ ,‬ויצא ז'‪ :‬אמר‬ ‫בסיני‪ ,‬ויחלם והנה סלם‪ ,‬זה סיני‬ ‫‪8‬‬

‫‏‪ ov yo...‬יכ אב ‪,‬שמשה רמא ‪:‬ה"בקה קידצ ‏‪ [nn‬אב תיבל‬ ‫ער יב לו השמש‪wo ,‬‏ כי בא השמש‪ ,‬וכו'‪.‬‬ ‫רשב"י הראה לו סיני וכו'‪ ,‬וב'ר‪ ,‬פס"ה‪ ,‬י"ב‪ :‬רבנין פתרין ליה‬ ‫(השוה הות"א‪ ,687 ,‬הע' לשו' ‪.)+‬‬

‫עיין ב"ר‪WO ,‬‏ (הות"א‪ ,887-987 ,‬וש'נ)‪.‬‬

‫‪ 9‬ע"א אגדה זו השוה פסדר"כ ‪DY‬‏ (הו"ב‪ ,‬ק'נ‪ ,‬ע"ב‪-‬קנ"א‪ ,‬ע"א‪ ,‬וש'נ)‪.‬‬ ‫‪ 0‬במקומות המקבילים ישנן ב' אגדות‪ ,‬אחת בשם ר"ש בר נחמן שיעקב ראה שרו של אדום‬ ‫‪,‬עולה עולה ולא יודע כמה'‪ ,‬וב' בשם ר"מ שראה גם של אדום ‪,‬עולה ויורד'‪ .‬מספר המדרגות‬

‫של שר אדום לא נזכר בשום מקום אחר‪ ,‬ואף לא בפדר"א‪ ,‬פל"ה‪ :‬והראהו שר מלכות אדום‬ ‫עולה ואינו יורד וכו'‪RA ,‬‏ שמדרש זה נכתב בתחלת המאה הח' לספה'"נ‪ ,‬בזמן שמלכות רומי‬ ‫כבר לא היתה שלטת בא"י‪ .‬חסרון קביעת זמן נפילתה של רומי מתאים היטב לזמנו של ר"ש‬ ‫בר נחמן (במאה הג') כשמלכות זו היתה עוד בכל תקפה‪ .‬רק כאן נזכרה ירידת אדום אחרי‬ ‫עלייה של ת"ק מדרגות‪ .‬והנה כמובן האחרונות הן לעומת השנים ששלטו ד' מלכיות‪ ,‬כפי התאריך‬ ‫המפורתי‪ ,‬היינו בבל ע' שנה‪ ,‬מדי נ"ב‪ ,‬יון ק'פ‪ .‬קשה לקבוע את התאריך המכוון פה בנוגע לירידת‬ ‫ארום‪ .‬לפי החשבון הידוע של ר"י בן חלפתא ‪)wan‬‏ ט"ו‪ ,‬ע"א; ‪ry‬‏ ח'‪ ,‬ע'ב) ‪,‬ק"פ שנה עד שלא‬ ‫חרב הבית פשטה מלכות הרשעה על ישראל"‪ ,‬ובכן ‪n'p‬‏ ‪ wm‬אח"כ עולה לשנת ‪ 983‬בערך (כידוע‬ ‫זמן החורבן‪ ,‬לפי החשבון המסורתי‪ ,‬הוא בשנת ‪ 86‬או ‪ 96‬לספה"נ)‪ ,‬אולם איזה סימן נמצא בשנה‬ ‫זו לתחלת ירידתה של רומי! הנאמר שהמכוון הוא לשנת ‪ 503‬כשנחלקה מלכות רומי לשתים‬

‫מדרש חדש על התורה‪:‬‬

‫קע‬

‫[נלסדר כ"ה‪ :‬בראשית כ"ז‪’EM ,‬‏‬ ‫ויהי כי זקן יצחק‪ .‬זש'ה יראה אל עבדיך פעלך ‪moJ‬‏ תה' צ'‪ ,‬ט'ז)‪ ,‬ואין‬ ‫זקנה אלא ‪ 779,691‬שנ' והדר זקנים שיבה (מש' כ'‪ ,‬כ"ט)‪.‬‬ ‫ויהי כי זקן יצחק‪ .‬אמר ר' תנחומאזג למה כהו עיניו שליצחק‪ ,‬שבשעה‬ ‫שנעקד יצחק על גבי המזבח‪ ,‬ראה את השכינה‪ ,‬וכתיב כי לא יראני אדם וחי (שמ'‬ ‫ל'ג‪ ,‬כ')‪ ,‬לכך נאמר ותכהין עיניו מראות‪.‬‬ ‫וברי כ ב פמר ב" ‪)SIP‬‏ וכ יש לך‬ ‫‪esO‬‏ שמת‬ ‫הד‬ ‫אי‬ ‫ל‬ ‫אדם שהוא יודע מותו‪ 991 ,‬וכתיב ‪ 58991‬לא ידע האדם את עתו וגמ' (קה' ט'‪ ,‬י"ב)‪,‬‬ ‫אלא שנתגלגל הדבר לברכה שתהא ליעקב ‪oy‬‏ הקב"ה‪mmn102 999 ,‬‏ ליעקב‪ ,‬שנ'‬ ‫הלא אח ‪yw‬‏ ליעקב נאם י'י ואוהב את ‪ypa‬‏ (מלא' א'‪ ,‬ב')‪.‬‬

‫[ולסדר כ"ז‪ :‬בראשית כ"ח‪:9]'' ,‬‬ ‫‏?‪ apy‬ששה כי מלאכיו ‪eym‬‏ לך לשמרך בכל דרכיך‪mo‘ .‬‏ צ"א‪,‬‬

‫ויצא‬ ‫ו"א)‪302 ,‬‬ ‫אמרו רבותינו ‪ 5402‬ג' נקפצה ‪dna‬‏ הארץ‪ ,‬ואילו הן‪ :‬אליעזר עבד אברהם‬

‫‪591‬‏ ‪ PR‬כאן פיסקא לסדר כ"ד‪ :‬בר' כ"ו‪ ,‬י"ב‪ ,‬מפני שסדר זה לא היה רגיל (למעלה‪ ,‬צד‬ ‫‪ .7‬וע"א סדר כ"ה עיין שם‪ ,‬צד ‪ %02‬והלאה‪.‬‬ ‫‪6‬‬

‫צ"ל‪ :‬ואין הדר אלא זקנה (השוה ת"ב‪ ,‬פי' ז')‪| .‬ע"א פתיחתא זו עיין למעלה‪ ,‬צד ‪212‬‬

‫‪ 791‬מאמר זה הוא בשם ר' שמעון בפדר"א‪ ,‬פל"ב‪ :‬בשעה שנעקד ‪?YNP‬‏ נשא את עיניו למעלה‪,‬‬ ‫וראה את השכינה‪ ,‬וכתי" כי לא ‪DNU‬‏ ‪ RTO‬וחי‪ ,‬אלא תחת המיתה כהו עיניו ‪?yn‬‏ זקנתו‪ ,‬שנ'‬ ‫ויהי כי זקן וגו'‪ .‬השוה גם בסתם ב"ר‪ ,‬פס"ה‪ ,‬י' (הות"א‪ ,917-027 ,‬וש'נ)‪ .‬כאן הוא בשם ר"ת‬ ‫כנראה מפני שמסדר מדרש דנן מצא אותו בנוסח מדרש תנחומא שלו‪ ,‬אולם איננו לא בת"ב ולא‬ ‫בת'ה‪:‬‬ ‫‪ 8‬בכ"י בטעות‪ :‬לו‪ .‬המאמר כנראה מקוטע‪ ,‬וכנראה היה נזכר גם פסוק ד'‪ :‬בעבור‬ ‫ובכן ישנה סתירה כי בתחלה אמר‪ :‬לא ידעתי ‪yo‬‏ מותי‪,‬‬ ‫אמות‪,‬‬ ‫תברכך נפשי ב טרם‬ ‫‏)‪ Hy‬נאמר‪ :‬אלא שנתגלנל הדבר וכו'‪Tw ,‬‏ שיצחק יאמר ‪,‬בטרם אמות" כדי שיתן את הברכות‬ ‫ליעקב‪ .‬מאמר זה בשם ר' יצחק לא מצאתי במקום אחר‪ ,‬והשוה ב"ר‪ ,‬פס"ה‪ ,‬י"ב‪ :‬תני ז' דברים‬ ‫מכוסים‬

‫מבני ‪STO‬‏ וכו"‬

‫(הות"א‪,227-327 ,‬‬

‫וש'נ)‪ ,‬ומה'ג א'‪ :814 ,‬ויאמר‬

‫יום מותי‪ ,‬ומי הוא זה היודע ‪YO‬‏ מותו‪ ,‬וכו'‪.‬‬ ‫‪ 3‬במקרא‪ :‬כי גם‪.‬‬ ‫‪ 9‬צ"ל‪vo :‬‏ מותו‪.‬‬ ‫‪ 0‬הפגנון קצת קשה‪ ,‬ואולי צ"ל‪ :‬שנתגלגל הדבר מן הקב"ה שתהא‬ ‫‪ 1‬בכ"י‪ :‬והית‪.‬‬ ‫‪ 2‬חסרה כאן הפיסקא לסדר כ"ו‪ :‬ויתן לך האלהים‪ ,‬שהיה סדר‬ ‫‪ 6‬והלאה)‪ ,‬וכנראה היה ליקוי בכ"י שהיה לפני המעתיק‪ ,‬אולם הוא‬ ‫שלא מצא לנכון ‪?Ay‬‏ על מה שחסר (השוה גם למעלה‪ ,‬הע' ‪.)211‬‬

‫הנה נא זקנתי לא ידעתי‬

‫הברכה ליעקב‪.‬‬ ‫‪naS‬‏ ‪ )yp‬למעלה‪ ,‬צד‬ ‫לא חל ולא הרגיש‪ ,‬או‬ ‫‪)Y'N‬‏ סדר כ"ז שלפנינו‬

‫עיין למעלה‪ ,‬צד ‪ 622‬והלאה‪.‬‬

‫‪ 3‬נזכר רק פסוק הפתיחתא‪ ,‬אבל לא הדרש עצמו ‪)YY‬‏ ת"ה‪ ,‬ויצא ג'‪ ,‬ולמעלה‪ ,‬צד ‪.)922‬‬ ‫‪ 4‬סנהדרין צ"ה‪ ,‬ע"א למטה‪ ,‬והשוה ת"ב‪ ,‬ויצא ח'‪ ,‬ושם נזכרו ד' בני אדם; ‪yp‬‏ ‪ vo‬בהערות‬ ‫וכן בב"ר‪ ,‬פנ"ט‪ ,‬י"א (הות"א‪.)886 ,‬‬

‫‪WP‬‬

‫לבראשית‪‎‬‬

‫בתוך בתיהן‪ ,‬וכיון שהקב"ה פוקדן בבנים קרנן נזקפות‪ .‬תדע לך‪ ,‬לאה ‪wem‬‏‬ ‫הבית היתה‪ ,‬וכיון שנפקדה בבנים נזקפה‪ ,‬שנ' סומך י'י לכל הנופלים ‪np'912‬‏ (תה'‬ ‫קמ"ה‪" ,‬ד)‪ .‬אמר ר' יושיהופי? אין מדותיו שלהקב"ה כמדת בשר ודם‪ ,‬אם יש לו‬ ‫‏‪ ams‬עשיר דובק בו‪XO ,‬‏ יעני פוקדו‪ ,‬וי אבל הקב"ה אינו כן‪ ,‬אלא כיון שהוא‬ ‫רואה אדם שנכפף ומטה ידו‪ ,‬נותן לו יד וזוקפו‪ ,‬שנ' וזוקף לכל הכפופים‪ ,‬לכל‬ ‫העומדים לא נאמר‪ ,‬אלא לכל הכפופים‪ ,‬ושמא תאמר אף לרשעים הוא זוקף‪,‬‬ ‫תלמוד לומר ‪wo‬‏ נפלו פועלי און ‘‪no‬‏ (תה' ל"ו‪ ,‬י"ג)‪ .‬וכיון שראה הקב"ה ללאה‬ ‫שהיא שנואה בפני בעלה וכפופה‪ ,‬נתן לה בנים תחלה ונבנתה‪ .‬לכך נאמר וירא‬ ‫י"י כי שנואה לאה וגמ'‪.‬‬ ‫תה א רותל כ יול פייליר ה (בר"לץ‪NU -‬‏ שמואל‪nza .‬‏‬ ‫נחשבים כמת‪ ,‬ואלו הן‪ :‬סומא‪ ,‬ומצורע‪ ,‬ומי שאין לו בנים‪ ,‬ומי שירד מנכסיו‪.‬‬ ‫סומא‪ ,‬נאמר בו במחשכים הושיבני כמיתי ‪ydo‬‏ (איכה ג'‪ ,‬ו')‪ .‬מצורע‪ ,‬נאמר בו‬ ‫אל נא תהי כמת (במ' "ב‪" ,‬ב)‪ .‬‏ ומי שירד מנכסיו‪ ,‬נאמר בו כי מתו כל האנשים‬ ‫(שמ' ד'‪ ,‬י"ט)‪ ,‬וכי מתים היו והלא דתן ואבירם היו‪ ,‬אלא שירדו מנכסיהם‪ .‬ומי‬ ‫שאין לו (דף ט'‪ ,‬ע"א) בנים‪ ,‬שנ' ואם ‪RP‬‏ ‪ DNA‬אנכי‪.‬‬

‫]‪ 50177‬כ"ט‪ :‬בראשית ל"‪ ,‬כ"ב ]‪3‬‬ ‫ויזכור' אלהים את רחל‪ .‬זכרני "י ברצון עמך תה' ק"ו‪ ,‬ד')‪429.‬‬ ‫בזות יעקב‪ .‬אשרי ‪NTO‬‏ שהוא מתפלל ‪>p‬‏‬ ‫את רחמה‪,‬‬ ‫ויפתח‬ ‫הקב"ה ‪ayn‬‏ רצון‪ ,‬שנ' ואני תפלתי לך י'י עת רצון (שם‪ ,‬ס"ט‪ 90.522" ,‬וכן הוא‬ ‫אומר עושה משפט לעשוקים ‪wo.‬‏ ‪ po‬ז')‪ ,‬זו רחל‪ ,‬שהיה עשוקה בבית אביה‬ ‫עשר שנים‪ ,‬שבשעה שבקש יעקב ליטול את רחל‪ ,‬רימהו לבן ונתן לו לאה‪ ,‬והיתה‬ ‫משפט‬ ‫עושה‬ ‫רחל עשוקה‪ ,‬ומי עשה משפטה‪,‬‬ ‫שהיתה רעיבה לבנים‪2.‬‬ ‫‏‪ ond‬לרעבים‪,‬‬

‫לעשוקים‪.‬‬

‫נותן‬

‫‪ 912‬כאן נשלב פסוק זה שמשמש בתור פתיחתא אחרת לסדר דנן בת"ב‪ ,‬ויצא י' (השוה‬ ‫ב"ר‪ ,‬שם‪ ,‬ב'‪ ,‬הות"א‪ ,128 ,‬וש'נ)‪.‬‬ ‫‪ 0‬צ"ל‪ :‬יאשיהו‪ ,‬ובת"ב ‪wO‬‏ האומר‪ :‬ר' חייא‪.‬‬ ‫‪ 1‬צ"ל‪ :‬פוקרו‪ ,‬היינו פורש ממנו כדבר הפקר‪.‬‬ ‫‪ 2‬ב"ר‪ ,‬פע"א‪ ,‬ו' (הות"א‪ ,928-038 ,‬וש'נ)‪.‬‬ ‫‪ 322‬ע"א סדר זה עיין למעלה‪ ,‬צד ‪ 43‬והלאה‪.‬‬ ‫‪ 4‬נזכר רק פסוק הפתיחה אבל לא הדרש בעצמו‪ ,‬וגם בב"ר‪ ,‬פע"‪ ,‬א'‪ ,‬הוא מקוטע‪.‬‬ ‫וע"א הקשר ‪yo‬‏ ההפטרה עיין למעלה‪ ,‬צד ‪.252‬‬ ‫‪ 5‬שונה בב"ר‪py" ,‬‏ ג'‪ :‬בהרבה תפילות נפקדה רחל וכו' ועיין הות"א‪ ,648-748 ,‬וש'נ)‪.‬‬ ‫‪6‬‬

‫השוה ת"ה‪ ,‬ויצא ז'‪ ,‬ועיין למעלה‪ ,‬צד ‪.062‬‬

‫מדרש ‪niw‬‏ על התורה‪:‬‬

‫קעב‬

‫אבל אתה עולה וא לך יהידה ‪?ydo‬‏ ‪wt‬‬

‫‪aia‬‬

‫ו‬

‫‪ya‬‏‬

‫נצ ב‬

‫בר‬

‫כ"ח‪ 0,2" ,‬אלמלא?ו? מקרא כתוב אי אפשר לאמרו‪ ,‬בנוהג שבעולם הרב ישן‬ ‫ותלמיד (דף ח'‪ ,‬ע"ב) עומד‪ ,‬כאן תלמיד ישן והרב עומד‪ ,‬והנה י'י נצב ‪yop‬‏ ‪nof‬‬ ‫ועליו נאמר הנה לא ‪ro‬‏ ולא יישן שומר ישראל ‘‪ma‬‏ קכ"א‪90.312 ,‬‬ ‫הפהר שיעיק ‪,eeei‬‏ רשל כו היא םה ה‬

‫הש לוה ב אושוג‬

‫(בר' כ"ח‪ ,‬כ')‪ ,‬השיבו הקב"ה והנה אנכי עמך ‪MO‬‏ ט"ו)‪ .‬הוא ‪NO‬‏ ושבתי‬ ‫‪ paT 21 NOT‬והשיבותיהי" אל‬ ‫‪)DDD‬‏‬ ‫בש ל םא ל ‪sen‬‏ אבי‬ ‫שם‪ ,‬כ‬ ‫האדמה ‏ הזאת כשם‪",‬ט"ו) ‪NOF‬‏ ונת ן" לייו ‪eiD‬‏ לכאל‬ ‫אמר ר' יצחק על הפרנסה לא השיבו‪ ,‬אמר ר' יודן אף על הפרנסה השיבו‪ ,‬שני‬ ‫כי לא אעזבך ‏ שם‪ ,‬ט"ו)‪ ,‬ואין אעזבך אלא פרנסה‪ ,‬שנ' ולא ראיתי צדיק ‪)yra‬‏ וגמ'‬ ‫(תה' ל"ז‪ ,‬כ"ה)‪ ,‬מה הוא‪+‬ו? צדיק נעזב האמור כאן לשון פרנסה‪SA ,‬‏ כאן לשון‬ ‫פרנסה‪51 .‬‬ ‫ואותן המלאכים שלוהו מבית ‪sap‬‏ לחוצה לארץ לא היה להם רשות להכנס‬ ‫לחוצה לארץ‪ ,‬עמדו ‪wo‬‏ כ"ב שנה‪ ,‬עד שחזר מבית לבן‪ ,‬וראה אותם והכירם‪ ,‬שנ'‬ ‫ויאמר מחנה אלהים זה (בר' ל"ב‪ ,‬ג')‪619.‬‬

‫)‪ 50177‬כ"ח‪ :‬בראשית כ"ט‪ ,‬ל"א ]זי‬ ‫המר א שש‬

‫אביונים י'י‬ ‫וג' (יש' מ'א‪OL ,‬‏‬

‫שי גב טפ קש אוה ‪ 4‬של הש ושהו‬

‫וכ‬

‫ושהמו‬

‫ול‬

‫וג' ‘‪ma‬‏ פ'ט‪ ,‬ל"ד)‪ ,‬אלו ישראל‪ %12 ,‬שנ' בהן העניים והאביונים‬ ‫ואת אסיריו לא בזה‪ ,‬אלו העקרות‪waj ,‬‏ אסורות‬

‫אחרי פטירתו של תיאודוסיוס הגדול? ובכן איזה בעל אגדה‪ ,‬שראה בחלוקה זו התחלת נפילת‬ ‫מלכות הרשעה הוסיף משפט זה‪, :‬עד שעלה ת"ק מדרגות וירד' בתוך מאמרו של ר"ש בר נחמן!‬ ‫‏‪ by‬כל זה יש לענות ב‪,‬תיקו"‪.‬‬

‫‪ 112‬הסגנון מקוצר פה ויש להשלימו ע"פ שמ"ר‪ ,‬פל"ב‪ ,‬ז'‪ :‬א"ל הקב"ה‪ :‬עלה אף אתה‪,‬‬ ‫א"ל יעקב‪ :‬מתיירא אני שמא ארד כשם שירדו אלו‪ ,‬א"ל הקב"ה‪ :‬אל תתיירא‪ ,‬כשם שאיני יורד‬ ‫מנדולתי‪ ,‬כך לא אתה ולא ‪aq‬‏ יורדים מגדולתם‪ ,‬שנ' והנה ה' נצב עליו‪ ,‬אימתי‪ ,‬בשעה שהם‬

‫עושים רצוני‪.‬‬ ‫‪212‬‏‬

‫‪ Tw‬בחולין צ'א‪ ,‬ע"ב‪ :‬אמר רשב"ל אלמלא מקרא כתוב אי אפשר‬

‫לאומרו‪ ,‬כאדם‬

‫שמניף על בנו (והשוה מה" א'‪(254 ,‬‬ ‫‪ 38‬השוה גם פסדר"כ י' (הו"ב‪ ,‬פ"ד‪ ,‬ע"ב)‪ :‬דרך הארץ הרב ישן‪ ,‬והתלמיד עומד על גביו‪,‬‬ ‫ברם הכא‪ ,‬הנה לא ‪wo‬‏ ולא יישן שומר ישראל (ועיין שמ"ר‪ ,‬פכ"ה‪ ,‬ו')‪ .‬השוה עוד ת"ה‪ ,‬וישלח ג'‪.‬‬ ‫‪ sttes‬לו מהצ היק‪‎‬‬

‫‪ 512‬עיין‬ ‫‏?‪ pny‬ור' יודן‬ ‫‪ 6‬עיין‬ ‫‪ 712‬ע'א‬ ‫‪ 8‬עיין‬

‫‪Sly‬‬

‫ב"ר‪ ,‬פס"ט‪ ,‬ו' (הות"א‪ ,597-697 ,‬וש'נ)‪.‬‬ ‫בתור בעלי פלוגתא זו כמו כאן‪.‬‬ ‫ת"ב‪ ,‬וישלח ג'‪ ,‬ות"ה ג'‪.‬‬ ‫סדר זה עיין למעלה‪ ,‬צד ‪ 732‬והלאה‪.‬‬ ‫ב"ר‪ ,‬פע"א‪ ,‬א'‪ ,‬והשוה למעלה‪ ,‬צד ‪.242‬‬

‫בכל המקומות המקבילים לא נזכרו ר'‬

‫קעה‬

‫לבראשית‬

‫אמר ר' יהודה‪ ?53‬זש'ה קומה י'י קדמה פניו וגמ'‪ ,‬פלטה נפשי מרשע (תה' י"ז‪,‬‬

‫י"ג)‪ ,‬שעתיד ליפול בחרבך‪ ,‬שנ' כי רותה בשמים חרבי וגמ'‪ ,‬חרב לי'י מלאה דם‬ ‫‏‪paren‬‬ ‫אמר ר' פינחס הכהן מעין נרפס ומקור משחת צדיק מט לפני רשע (מש' כ"ה‪ ,‬כ"ו)‪,‬‬ ‫מאותו רשע שעתיד ליפול בחרבך‪ ,‬שנ' כי רותה בשמים חרבי הנה על אדום תרד‬ ‫וגמ'‪ ,‬וכתיב חרב לי'י מלאה דם‪ .‬ווי ווי לעולם שיעקב הצדיק קרא לעשו הרשע‬

‫אדוני (בר' ל"נ‪ ,‬ח')‪ ,‬שהשעה‪ ?%9‬מצחקת*‪ ?%‬לו‪ ,‬וכדי לחלוק כבוד למלכות‪ ,‬ירא‬ ‫את י'י בני ומלך (מש' כ"ד‪ ,‬כ"א)‪.‬‬ ‫זשה אשרי אדם מפחד וגמ' (מש' כ"ח‪,‬‬ ‫‏?‪ apy‬מלאכים‪.‬‬ ‫וישלח‬ ‫י"ד)‪ .‬אמר ר' שמואל בן נחמן‪ ?99‬בוא וראה כמה הצדיקיןם) מתייראין ‪OJ‬‏ החטא‪,‬‬ ‫אחר כל הבטחון שהבטיח הקב"ה את יעקב‪ ,‬היה מתיירא מעשו‪ .‬ולמה היה מתירא‪,‬‬ ‫אמר‪ :‬זה ב"כ שנה שלא ראיתי את אבי ולא שמשתי אותו כראוי‪ ,‬שמא יגרום החטא‬ ‫ויעמוד עלי ‪yw‬‏ ויהרגני‪ ,‬שעמד לפני אבי ושרתו ויצק מים על ידיו‪ .‬‏ לכך נאמר‬ ‫מפחד תמיד‪.‬‬

‫אמר ר' יצחקטו‬

‫וישלח‬

‫יעקב‬

‫מלאכים‪?9,‬‬

‫ואמר לעשו‪ :‬אתה‬

‫מתקנא ומתגרה בי על הברכה שברכני אבא‪ ,‬כלום ירדו גשמים מן השמים על‬ ‫גבולי ועל שדותי ואין יורדין על גבולך ועל שדותיך‪ ,‬או השמש זורחת על ארצי‬

‫ואינה זורחת על ארצך‪ ,‬או יש ברשותי ולא יש ברשותך‪ ,‬ולמה אתה מתגרה בי‪.‬‬ ‫כר' ‪ 2.7‬שר אחד היה ‪ 5.142‬וממנו ‪ew‬‏‬ ‫ויהי לי שור וחמור‬ ‫כל השורים הללו‪ ,‬חמור אחד היה לי‪ ,‬וממנו יצאו כל החמורים הללו‪.‬‬ ‫‪ 5‬פתיחתא זו היא בב"ר‪ ,‬פע"ה‪ ,‬א'‪ ,‬בשם ר' פינחס בשם ר' ראובן‪ ,‬או יותר נכון בפגנון‬ ‫שהוא כאן בשם ר' יהושע דסיכנין בשם ר' לוי ‪)wO‬‏ בפוף‪ ,‬הות"א‪ ,978 ,‬שו' ‪ :)2‬פלטה נפשי מאותו‬ ‫רשע שעתיד וכו'‪ .‬ושם ב' ישנה פתיחה של ר"י בר' סימון על ‪porp‬‏ מעין נרפש‪ .‬אולם כאן הפתיחה‬

‫הראשונה היא בשם ר' יהודה (היינו‪ :‬בר' סימון)‪ ,‬והשניה ‪swo‬‏ ר' פינחס הכהן ושונה היא בפגנון‬ ‫‏‪ WD‬שבב"ר‪ ,‬ב'‪ ,‬ת"ב‪ ,‬וישלח א'‪ ,‬ת"ה ג'‪ .‬וע"א פתיחות אלו וקישורן ‪yo‬‏ ההפטרה לסדר דגן עיין‬ ‫למעלה‪ ,‬צד ‪.562‬‬ ‫‪ 6‬הפגנון מקוטע‪ ,‬וצ"ל‪[ :‬אלא מפני] שהשעה מצחקת וכו'‪ ,‬היינו שיעקב קרא אותו אדוני‬ ‫מפני הטעמים האלה‪ .‬השוה מה" א'‪ ,005 ,‬למטה‪ :‬אמר ‪mw‬‏ (‪ ?ypa‬מה אעשה‪ ,‬והשעה מצחקת‬ ‫לו‪ ,‬ות"ה ג'‪ :‬יעקב קורא לעשו אדוני‪ ,‬למדה תורה ד"א לחלוק כבוד למלכות‪ ,‬וכו'‪.‬‬ ‫‪ 7‬יותר נכון‪ :‬משחקת‪.‬‬ ‫‪ 8‬מאמר זה בלי פסוק הפתיחה נמצא גם בלק"ט‪ ,‬ריש פ' וישלח‪ ,‬ובשכל טוב‪ ,‬שם ‪)avo‬‏‬ ‫ר' יצחק בר נחמן)‪ ,‬ובאבער מעיר‪, :‬ואולי היה בילמדנו הנאבד'‪.‬‬ ‫‪ 032‬מאמר יפה זה של ר' ‪?ynp‬‏ נמצא בסתם‪ ,‬אבל ‪ayna‬‏ שלמות‪ ,‬במה'"נ א'‪105-205 ,‬‬ ‫ומה דברים שלח יעקב אצל עשו‪ ,‬א"ל‪ :‬אחי‪ ,‬עד מתי אתה מתקנא על הברכה שבירכני אבי‪,‬‬ ‫כלום שמש זורחת בארצי ובארצך אינה זורחת‪ ,‬כלום טל ומטר יורד בארצי ובארצך אינו יורד‪,‬‬ ‫וכו'‪ .‬אולם הפגנון כאן כנראה ‪TIN‬‏ ‪ YNA‬מקורי ‪)yR‬‏ סוף המאמר ‪IDN‬‏ שם‪nem ,‬‏ להלן‪,‬‬ ‫‏‪ ‘py‬שכ'ד‪,‬‬

‫הע' ‪.)514‬‬

‫‪ 042‬וצריך להוסיף‪DA :‬‏ אמר עבדך יעקב (בר' ל"ב‪ ,‬ה') כי על ‪worp‬‏ זה סובב דרש זה‪.‬‬ ‫ובנוסח אחר השוה ת"ב‪ ,‬וישלח ה'‪ :‬כששלח אצל עשו‪ ,‬מה אמר לו‪ ,‬כה אמר עבדך יעקב‪ ,‬לא‬ ‫נעשיתי וכו'‪.‬‬ ‫‪1‬‬

‫ב"ר‪,‬‬

‫פע"ה‪,‬‬

‫ו' (הות"א‪,‬‬

‫‪,298‬‬

‫וש'נ)‪.‬‬

‫מדרש חדש על התורה‪:‬‬

‫קעד‬

‫אמר ר' ‪NIMIDN72‬‏ שבע עקרות הן כנגד ז' ימי בראשית‪ ,‬ואלו הן‪:‬‬ ‫שרה‪ ,‬רבקה‪ ,‬רחל‪ ,‬חנה‪ ,‬ואשת מנוח‪ ,‬וירושלים‪ ?%9,‬שנ' רני עקרה לא ילדה (יש'‬ ‫נ"ד‪RC ,‬‏‬

‫[לסדר ל'‪ :‬בראשית ל"א‪9002 ,‬‬ ‫יה‬ ‫ל ‪sop‬‏ ‪eeN‬תבי‬ ‫‪)sneR‬‬ ‫ל ה םי ‪On‬‏ ‪yp‬‬ ‫קראא‬ ‫הי‬ ‫וגמ' אמך ר' פינחס הכהן ולמה אמר לו ‪paA‬‏ ואהיה ‏ עמך‪ ,‬אלא‬ ‫שהיה יעקב מבקש לחזור אל בית אביו והיה מתירא שמא יקרנו עשו בדרך‪.‬‬ ‫רבותינו אמרו בג' מקומות פינקסו שלאדם נפתחת‪ :‬בים‪ ,‬בדרך‪ ,‬ובבית מרועע‪939 .‬‬ ‫ויבוא ל בן ‘‪no‬‏ כר' ל"א‪ ,‬ל'ג)‪ .‬ולא נמצא ביד ‪ypa‬‏ מביתו שללבן‬ ‫מאומה‪ ,‬שהיה ירא מן הגזל‪ ,‬הדה"ד‪ ?*:‬כי מששת את כל כלי ‪wo‬‏ ל"ז)‪ ,‬שהיה ירא‬ ‫שיגע במאומה‪ ,‬שנ' טריפה לא הבאתי אליך ‘‪no‬‏ (שם‪ ,‬ל"ט)‪ .‬לקיים מה שנאמר‬ ‫וצדיק באמונתו יחיה (חב' ב'‪ ,‬ד')‪nyd ,‬‏ כלל האמונה לדורות‪ ,‬שנ' תתן ‪xon‬‏‬ ‫ליעקב חסד לאברהם אשר נשבעת לאבותינו מימי ‪PID‬‏ ‪,‬מ" ז'‪ ,‬כ')‪.‬‬

‫[לסדר ל"א‪ :‬בראשית ל"ב‪s'62 ,‬‏‬ ‫וישלח יעקב‪ .‬זשה רבת צררני מנעורי יאמר נא ישראל (תה' קכ"ט‪,‬‬ ‫‪ 80.332‬יפה ‪TIN‬‏ נאמר מנעורי‪ ,‬עד שאני במעי אמי‪ ,‬שנ' ויתרוצצו הבנים בקרבה‬ ‫(בר' כ"ה‪ ,‬כ"ב)‪ ,‬אבל‪ 52+‬אני ברחתי ממנו‪ ,‬שנ' ויברח יעקב שדה ‪NO‬‏ ו" י"ב‪,‬‬ ‫‏”‪ ja‬עבדתי את לבן ז' שנים‪ ,‬והכניס לי את לאה‪ ,‬ועוד ביקש לגזול את ‪worp‬‏‬

‫שנ' ‪NO‬‏ כה יאמר וגמ' (בר' ל"א‪ ,‬ח')‪ ,‬ולא ‪yn‬‏ אלא כשיצאתי ממנו‪ ,‬ביקש להרגיני‪,‬‬

‫שנ' יש לאל ידי וגמ' (שם‪ ,‬כ"ט)‪ ,‬נמלטתי מלבן‪ ,‬בא המלאך ‪sdo‬‏ לכך נאמר ‪nan‬‏‬ ‫(דף ט'‪ ,‬ע'ב) צררני‪.‬‬ ‫‪ 7‬מאמר זה נמצא בשלמות בלי ‪wo‬‏ האומר באג'ב‪ ,‬פנ'ג‪ ,‬ג'‪ ,‬וכאן יש להוסיף‪, :‬לאה"‬ ‫בין רבקה ורחל‪.‬‬ ‫‪ 8‬שם‪ :‬השביעית זו ציון‪ ,‬כנגד יום השביעי‪ ,‬ומה כתיב בו‪ ,‬ונח ביום השביעי‪)SP ,‬‏‬ ‫זאת מנוחתי עדי עד‪ ,‬לכך אמר ‪eym‬‏ רני עקרה לא ילדה גגו'‪ .‬וע'א חתימה זו עיין למעלה‪,‬‬ ‫‪IX‬‬

‫‪.255-254‬‬

‫‪ 9‬א'ע רדס הז ןייע ‪,‎‬הלעמל ‪, 255 Tx‬האלהו א"עו אקסיפה ןאכ ‪,‬םש ‪‎‬דצ ‪.259‬‬ ‫‪0‬‬

‫עיין למעלה‪,‬‬

‫צד ‪ ,082‬הע' ‪.592‬‬

‫‪1‬‬

‫=הדא‬

‫הא‬

‫דכתיב‪‎.‬‬

‫‪ 2‬ע'א סדר זה עיין למעלה‪ ,‬צד ‪ 062‬והלאה‪.‬‬ ‫‪ 8‬פתיחתא זו נמצאת רק כאן (השוה שם‪ .(762 ,‬וכעין המאמר כאן נשלב בת'ב‪ ,‬עקב ה'‪,‬‬ ‫ת"ה ג'‪ypa :‬‏ נצטער בנערותו‪ ,‬שנ' רבת צררוני מנעורי יאמר נא ישראל‪ ,‬עד שהוא במעי אמו‬ ‫ביקש עשו להורגו‪ ,‬שנ' ויתרוצצו הבנים בקרבה וגו'‪ ,‬וכשקיבל הברכות‪ ,‬וישטום עשו את יעקב‬ ‫וכו' (השוה גם ת"ה‪dpp ,‬‏ ”‪ ,‬ת'ב י"ב)‪.‬‬ ‫‪ 4‬הפגנון מקוטע‪)XOP ,‬‏ להוסיף שַעָשן שטם את יעקב ע"א הברכות והיה מתחשב איך‬ ‫להרגו (בר' כ"ז‪ ,‬מ"א והלאה)‪ ,‬אבל הוא ברח ממנו‪.‬‬

‫קעז‬

‫לבראשית‬

‫בא יבא‪ ,‬בא ברנה והביא זרעו בשלום‪ ,‬לקיים מה שנ' ותגזר אומר ויקם לך‬ ‫ובא (‪aesO‬‏‬ ‫וכשעמדו ישראל‪ ?9%,‬אמר הקב"ה למשה‪ :‬דברים שעשיתי ליעקב אביכם‬ ‫כבר‪ ,‬עשיתים לבניו‪.‬‬

‫‪.no‬‏‬

‫יהיה‬

‫אלהים‬

‫עמדי‬

‫ער' כ"‪ ,‬כ') וי‬

‫הולך לפניהם יומם ‪)wO‬‏ י"ג‪ ,‬כ'א)‪= .‬ושמר ני‪ ,‬שמרם מפרעה ומעמלק ומחביריו‪.‬‬ ‫ונתן לי לחם לאכל‪ ,‬הנעי ממטיך לכם לחם מ'‪no .‬‏ ‪ uf‬ד')‪ .‬ובגד‬ ‫לולבש שמלהך לה בלתה כב "דר "וש בת הבש לום | בר כה‪,‬‬ ‫כ'א)‪no ,‬‏ כל העם הזה על מקומו יבוא בשלום ‘‪wo‬‏ י"ח‪ ,‬כ"ג)‪ .‬ואחר כך קיבל‬

‫עליו מלכות‪ ,‬שנ' ויצב ‪vo‬‏ ‪( no‘ naN‬בר' ל'ג‪ ,‬כ')‪no ,‬‏ בסיני קיבלו מלכות ואמרו‬ ‫נעשה ‪nwoy‬‏ (שמ' כ"ד‪ ,‬ז') גג‬ ‫מה הוא ועל דרכיך נגה ‪RT‬‏ (אי" כ"ב‪ ,‬כ"ח)‪ ,‬אלא בצאתו מן הארץ כתיב‬ ‫וילן ‪wo‬‏ כי בא השמש (בר' כ"ח‪ ,)" ,‬ובחזֶרתו אל הארץ‪ ,‬ויזרח לו השמש (שם‪,‬‬ ‫ל"ב‪ ,‬ל"ב)‪ %%9.‬אמר לו הקב"ה‪ :‬אף בניך כשיגלו‪ ,‬והבאתי השמש בצהרים (עמ'‬ ‫ח'‪ ,‬ט')‪ 552,‬וכשיחזרו אני מחזירה‪ ,‬שנ' וזרחה לכם יראי שמי ‪not‬‏ (מלא' ג'‪ ,‬כ')‪.‬‬

‫[לסדר ל"בי‪ :‬בראשית ל"ד‪ ,‬א" ]‪+‬‬ ‫ותצא דינה‪ .‬זשה אשתך כנפן פוריה בירכתי ביתך וגמ' ‘‪MA‬‏ קכ'ח‪,‬‬ ‫ג')‪ 552.‬אמרו חכמים‪ ?*%‬אפור לאשה לצאת מקושטת ברשות הרבים‪ ,‬למה‪ ,‬מפני‬ ‫שהעם מסתכלין בה‪ ,‬ופגם הוא לאשה בזמן שהעם מסתכלין בה‪ ,‬שאין נותנין פרצה‬ ‫לפני הכשר‪ ,‬ביותר לפני הגנב‪ .‬‏ מה הוא בניך כשתילי זיתים (‪wo‬‏ (דף י'‪ ,‬ע"ב)‬

‫שכל האילנות נטיעתן מן הענף‪ ,‬אבל הזית נטיעתו מן העיקר‪ ,‬לכך נמשלו הבנים‬ ‫‪ 0‬השוה ת"ב‪ ,‬וישלח י' בסוף‪.‬‬ ‫‪ 1‬בת"ב מסיים‪ :‬הוי ותנזר אומר ויקם לך‪.‬‬ ‫‪ 2‬השוה ת"ב‪ ,‬שם‪ ,‬אולם כאן ‪nuom‬‏ שונה‪ ,‬ומן ‪,‬אמר לו הקב"ה" מתאים למה שנאמר בב"ר‪,‬‬ ‫פס"ח‪ ,‬י' (הות"א‪ ,)187-987 ,‬בקשר ‪Yo‬‏ ‪,‬ויפגע במקום" (בר' כ"ח‪ ,‬י"א)‪ .‬מסופק ‪NO‬‏ ישנה כאן‬ ‫חתימה דרשנית לפדר דנן ‪)yy‬‏ למעלה‪ ,‬צד ‪.)272‬‬ ‫‪ 8‬בב"ר נזכר פסוק אחר‪ :‬כך בניך‪ ,‬ביציאתם‪ ,‬אומללה יולדת השבעה נפחה ‪ewA‬‏ ב א ה‬ ‫שמ שה גו" ר' ט"ו‪ ,‬ט')‪.‬‬ ‫‪ 4‬ע"א סדר זה ‪yp‬‏ למעלה‪ ,‬צד ‪ 272‬והלאה‪.‬‬ ‫‪ 5‬הדרש על פסוק זה ‪noI‬‏ כאן‪ ,‬וכנראה המכוון ‪TIN‬‏ כמו שנאמר בת"ה‪ ,‬וישלח ו' בסוף‪:‬‬ ‫ד"א אשתך כגפן פוריה‪ ,‬אימתי היא כגפן פוריה‪ ,‬בזמן שהיא בירכתי ביתך‪ ,‬ואם עשתה כן‪ ,‬בניך‬ ‫כשתילי זיתים‪ ,‬תעמיד בנים נמשחין בשמן המשחה סביב‪ .‬השוה גם יל"ש‪ ,‬תהלים‪ ,‬רמז תתפ"א‪,‬‬ ‫בשם ילמדנו‪ :‬אשתך כגפן פוריה‪ ,‬כשהיא צנועה בירכתי ביתך‪ ,‬אז ‪AIW‬‏ כשתילי זיתים‪ ,‬ועיין‬ ‫למעלה בקיצור דרשות ילמדנו (עמ' פ"ד)‪ .‬פסוק זה אעו משמש בתור פתיחתא בפני עצמה‪,‬‬ ‫אלא הובא בקשר ‪yo‬‏ הפתיחתא על ‪,‬כל כבודה בת מלך פנימה ממשבצות ‪tna‬‏ לבושה" (תה'‬ ‫מ"ה; ‪ev‬‏ ‪ yp‬למעלה‪ ,‬צד ‪.572‬‬

‫‪ 6‬נלקח ממאמר ילמדנו לסדר דנן (למעלה‪ ,‬צד ‪.)872-472‬‬

‫מדרש חדש על התורה‪:‬‬

‫קעו‬

‫‪ eN ).DDS‬השוחנ כל מי‬ ‫רתע בהי "חמ גח ה ‪yO‬‏ ‪bI‬‬ ‫שהוא מבקש לילך אצל שלטון או מלך לדבר ‪yno‬‏ ולידע דרכם וטכסיפיהם‪ym ,‬‏‬ ‫פרשה זו לפניו וילמד ממנה פיקדיפ‪ ?+9‬מנחתו‪ ,‬שנ' ותעבור המנחה על פיו‪.‬‬ ‫ובשביל‪ ?++‬שאמר יעקב לעשו ח' פעמים אדני‪ ,‬מלכו באדום שמונה מלכים לפני‬

‫מלך מלך וגמ'‪ ,‬שנ' ואלה המלכים ‪wo‬‏ ל"ו‪ ,‬ל"א)‪.‬‬ ‫וי ‏‪ ye apy EN‬שרק אורה ‏‪ i‬ניה שעלה ו ב א ם סל יל א‬ ‫כתיב ‏‪ ma mm‬בקעי שא תיבו ףסוי ‏‪ ny) ‘on mand‬ולשמ לשמ ףרצמל‬ ‫אחד‪ ?+‬שהיה יושב על פתח העיר‪( ,‬דף "‪ ,‬ע'א) והיה בנו יושב לפניו‪ ,‬נשא ‪yrP‬‏‬ ‫וראה גמלים נושאים נעורת שלפשתן והיה מתיירא מהם‪ ,‬אמר לו אביו‪ :‬אל תירא‬ ‫מהם ומהמונם‪ ,‬חייך ניצוץ אחד ‪oy‬‏ הכור שלפניך דיים שידליקם‪ .‬לכך נאמר ודלקו‬ ‫בהם ואכלום (שם)‪ ,‬שנ' והיה ‪am‬‏ יעקב אש וגמ'‪.‬‬

‫[לסדר ל"ב‪ :‬בראשית > י"ח‪:%].‬‬ ‫ולבאפ‬ ‫הגמ" תה‬

‫יעק ב‬

‫טלם‬

‫‪eT‬‏‬

‫ישמורע‬

‫ירה‬

‫קפית‪ ,‬היא וה יעקב‪ ,‬שב ‪)SN‬‏ עקב‬

‫בר‬

‫‪SSU‬‏‬

‫יכה לא‬

‫נבואך‬ ‫ובתך‪,‬‬

‫יוה‬

‫יעקב‪ ,‬שנ' ויבא יעקב שלם‪ ,‬שלם בגופו‪ ,‬שלם בממונו‪ ,‬שלם בבנין‪742 ,‬‬

‫)‪ 2‬הכתב ‪so‬‏ הלור ל ככ‬

‫בפכה‬

‫העמרב‬

‫‪,‬תוכרבה‬

‫‏)‪Ci ah Ye‬‬

‫בקעה‬

‫עלוש‬

‫הכרה‬

‫קורו‬

‫רמאו ילוא ינשמי יבא‬

‫'רב ‏‪WD‬‬

‫"ב)‪ .‬ברנה יקצורו ותן לך האלהים מטל השמים ‘‪np‬‏ (שם‪ ,‬כ"ז‪ ,‬כ"ח)‪.‬‬ ‫ש'יי? הלוך ילך ובכה‪ ,‬ששלא יצא ‪pam‬‏ אביו אלא במקל‪ ,‬שנ' כי‬ ‫במקלי עברתי וג' (שם‪ ,‬ל"ב‪ 80.942" ,‬נושא משך הזרע‪uow ,‬‏ זדרעו‪.‬‬ ‫‪ 2‬בלק"ט‪ ,‬שם (בלי הקשר עם הפסוק)‪ :‬אמר ר' יהונתן כל מי שרוצה לרצות מלך או‬ ‫שלטון ואינו יודע דרכם וטכסיסיהם‪ ,‬יניח פרשה זו לפניו‪ ,‬וילמוד הימנה טכסיס פיוסים וריצוים‪.‬‬ ‫‪ 3‬בכ"י נכתב‪ :‬פיקהס‪ ,‬ומתוקן בגליון‪PID :‬‏ ואפשר לקרוא‪ :‬פיקריס)‪ .‬אולם כנראה‬ ‫ט'ס‪ .‬ואולי צ"ל‪ :‬פרקסיס ‪.) 90600‬‬ ‫‪ 4‬עיין ב"ר‪ ,‬פע"ה‪ ,‬י"א (הות"א‪ ,198 ,‬וש'נ)‪ :‬א"ל הקב"ה‪ :‬אתה השפלתה עצמך וקראת‬ ‫‏?‪ wy‬אדני ח' פעמים‪NU ,‬‏ אעמיד מבניו ח' מלכים קודם לבניך‪ ,‬שנ' ואלה המלכים אשר מלכו‬ ‫בארץ אדום וגו'‪ .‬מאמר זה כאן היה יותר נכון למעלה אחרי ‪,‬ווי ווי לעולם" וכו'‪.‬‬

‫‪ 5‬בכל המקומות המקבילים (עיין ב"ר‪ ,‬פפ"ד‪ ,‬ה'‪ ,‬הות"א‪ ,5001 ,‬וש'נ) מאמר זה בשינויים‬ ‫הוא ל‪,‬וישב יעקב"‪ ,‬אולם הוא מתאים היטב לסדר דנן (השוה למעלה‪ ,‬צד ‪ ,192‬הע' ‪113‬‬ ‫‪6‬‬

‫ע"א סדר זה עיין למעלה‪xI ,‬‏ ‪ 962‬והלאה‪.‬‬

‫בפסקא זו נשלבות ג' פתיחות מתה' קכ"א‪,‬‬

‫ח'‪ ,‬קכ"ו‪ ,‬ה'‪-‬ו'‪ ,‬ואי' כ"ב‪ ,‬כ"ח (עיין ב"ר‪ ,‬פע"ט‪ ,‬ב'‪-‬ד'‪ ,‬הות"א‪ ,889-989 ,‬וש'נ‪mom ,‬‏ למעלה‪,‬‬ ‫‏‪,)172-272 TS‬‬

‫‪7‬‬

‫ב'"ר‪ ,‬שם‪ ,‬ה' ‪.)049‬‬

‫‪ 8‬צריך למחוק‪.‬‬ ‫‪ 9‬שונה בב"ר‪ :‬הלוך ילך‪ ,‬וישא ‪?ypa‬‏ את רגליו וגו'‪ ,‬ובכה‪ ,‬וישא את קולו ויבך‪ .‬אולם‬ ‫במה"ג א'‪ ,915 ,‬כעין כאן‪ :‬היה בוכה ואומר‪ :‬העבד יצא ‪)YW‬‏ משוי עשרה גמלים‪)NRP ,‬‏ בידי‬ ‫כלום והיה בוכה‪ ,‬אמנם השוה ב"ר‪ ,‬פ"ע‪ ,‬י"ב‪.‬‬

‫קעט‬

‫לבראשית‬

‫[לסדר ל'ג‪ :‬בראשית ל"ה‪:%]'₪ ,‬‬ ‫וירא אלהים אל יעקב עוד‪ .‬זשה ברוך אתה בבואך וג"‬ ‫(בכ' כ"ח‪ ,‬ו')‪ ?6,‬אמר ר' לוי הכתוב מדבר ביעקב‪ ,‬כשיצא לילך לפדן ארם‪,‬‬ ‫יצא טעון ברכות‪ ,‬שנ' ויקרא יצחק אל יעקב ויברך אותו וג' (בר' כ"ח‪ ,‬א')‪ ,‬הוי‬ ‫ברוך אתה בצאתך‪ ,‬וכשבא מפדן ארם‪ ,‬בירכו הקב"ה‪ ,‬שנ' וירא אלהים‬ ‫אל יעקב עוד וגמ'‪ ,‬הוי ברוך אתה בבואך‪ ,‬שהוא משמרו בצאתו‬ ‫ובבאו‪ ,‬במדבר‬

‫ובישוב‪ ,‬שנ' אשרי שאל יעקב‪ .‬בעזרר‬

‫"תה "קמה «‪aC‬‏‬

‫וכן אתה‬

‫מוצא באברהם‪ ,‬על ידי שנתן בטחונו בהקב"ה‪ ,‬בירכו בראש ובסוף‪ :‬בראש‪ ,‬ואברכה‬ ‫מברכיך ‘‪DI‬‏ י"ב‪ ,‬ג'); ובסוף‪ ,‬וי'"י בירך את אברהם בכל ‪wo‬‏ כ"ד‪ ,‬א')‪ .‬אשרי‬ ‫מי שבוטח בהקב"ה‪ .‬וכן יצחק שנתן בטחונו בהקב"ה‪ ,‬ברכו בראש ובסוף‪ :‬בראש‪,‬‬ ‫דכתיב ויהי אחרי ‪pm‬‏ אברהם ויברך אלהים את יצחק ‘‪no‬‏ (שם‪ ,‬כ"ה‪ ,‬‏ "א);‬ ‫ובסוף‪ ,‬ויזרע יצחק בארץ ההיא ‘‪No‬‏ (שם‪ ,‬כ"ו‪" ,‬ב)‪ .‬וכל אותן הברכות שבירך‬ ‫הקב"ה לאברהם‪ ,‬נתנן ליצחק וליעקב בנו ולזרעו אחריו‪ ,‬שנ' ויתן לך את ברכת‬ ‫אברהם וגמ' (שם‪ ,‬כ"ח‪ ,‬ד')‪ ,‬הסכים הקב"ה והעמידה ליעקב לחוק‪62 .‬‬

‫[לסדר ל"ד‪ :‬בראשית ל"ז‪ ,‬א‪9]'.‬‬ ‫‪Dry‬‬ ‫‪.‬יתוענ צ" ד ‪‎‬קה ‪Meo Lo‬‬ ‫‪ pe‬השואב חה ש‬ ‫)‪eee‬‬ ‫‪ (po Mommie‬ביעקב‪‎‬‬ ‫‪‎‬םט‬ ‫הרצ"תעב םרזעיו י'י פיר ל‬ ‫הכתוב מדבר‪ %9 ,‬שהצילו (דף "א‪ ,‬ע'א) שרי מיד עשו‪ ,‬שנ' יקרבו ימי אבל אבי‪‎‬‬ ‫שהצלן מלבןפז ויעזרם‪‎‬‬ ‫‪eI ayM‬‬ ‫‪oylo‬‬ ‫‪fD"( Da no‬‬

‫י'י‬

‫ויפ ל טם‪,‬‬

‫שעדרו מן המלאך‪ ,‬שנ' וישר אל מלאך‪ pD ‎‬י"ב‪ ,‬ה')‪ .‬התחיל‪‎‬‬

‫‪ 5‬ע'א סדר זה עין למעלה‪ ,‬צד ‪ 282‬והלאה‪.‬‬

‫‪ 6‬פתיחתא זו ‪ADNO‬‏ היא בת"ב‪ ,‬וישלח כ"ו‪ ,‬אלא בתוכה נאמר‪ :‬מה ברכו‪ ,‬א"ר לוי ברכת‬ ‫אבלים ברכו (אמנם בב"ר‪DIA ,‬‏ פפ"א‪ ,‬הות"א‪ ,679-779 .‬וש'נ‪ ,‬זה בשם ר' אחא בשם ‪"ym‬‏‬ ‫בב"ר‪ ,‬פפ"ב‪ ,‬ב' (שם‪ ,)879 ,‬נזכרה מקודם פתיחתא דר' לוי על ‪,‬ושור ואיל לשלמים'‪ ,‬ואח"כ‬ ‫בסתם מאמר קצר על ‪,‬ברוך אתה בבואך" ‪)yp‬‏ למעלה‪ ,‬צד ‪yx ,782 ,682‬‏ הקשר ‪YO‬‏ ההפטרה)‪.‬‬ ‫כאן כל הפתיחתא היא בשם ר' לוי‪ ,‬והנוסח הארוך שונה לגטרי‪.‬‬ ‫‪ 762‬ע"פ דה"א ט"ז‪rs ,‬‏ ויעמידה ליעקב ‪dnip‬‏ לישראל ברית עולם‪.‬‬ ‫‪ 8‬ע"א סדר זה עיין למעלה‪ ,‬צד ‪ 082‬והלאה‪.‬‬

‫‪ 9‬מאמר זה נמצא גם במה'ג א'‪ ,155 ,‬ונובע ממדרש ילמדנו כמו שנראה מיל"ש‪ ,‬תהלים‪,‬‬ ‫סוף רמז תשל"ב‪ ,‬וכמו שהעיר רש'ז שעכטער לנכון‪ .‬וע"א הקשר ‪wap‬‏ פסוק הפתיחה ובין ההפטרה‬

‫‏‪ pry‬למעלה‪ ,‬צר ‪.202‬‬ ‫‪ 072‬כמו"כ ביל"ש‪ ,‬אולם במה"ג להיפך‪ :‬ותשועת צדיקים מה'‪ ,‬שהצילו מלבן; מעוזם ‪ayn‬‏‬ ‫צרה‪ ,‬שהצילו מעשו‪ ,‬שאמ' יקרבו ימי אבל אבי‪.‬‬

‫מדרש חדש על התורה‪:‬‬

‫קעח‬

‫בזית שיהא עיקרו ‪ 55,752‬לכך צריכה אשה להיות מצנעת עצמה‪ ,‬שממקום צנוע‬ ‫שבאדם בראה‪ ,‬שנ' ויקח אחת מצלעותיו ‘‪no‬‏ (בר' ב'‪ ,‬כ"א)‪ ,‬אפילו שהוא ‪yoT‬‏‬ ‫ערום‪ ,‬ידו מכסה את צלעו‪ ?%%.‬ולא ‪nax‬‏ מרבה ‪anid‬‏ בשוק‪ ,‬שלא ‪naw‬‏ לידי‬

‫קלקול‪ ,‬שהרי דינה שהיתה רגלה חלוגית*? נטלה שכרה בשכם‪.‬‬

‫[לסדר ל"ב?‪ :‬בראשית ל"ה‪ ,‬א]'‪:9‬‬ ‫ויאמר‬

‫אלהים‬

‫יעקב‬

‫אל‬

‫ומ‬

‫ילמדו רבינו‪ :‬מי שהוא ‪yaT‬‏‬

‫ומתפלל לאיכן הוא צריך לכוין את לבו‪ .‬כך ‪ww‬‏ חכמים ז"ל‪ %::‬העומד |בחווצה‬ ‫לארץ [יכוין לבזו כנגד [ירוושלם‪ ,‬היה [עומוד בירושלם יכוין את לבו כנגד בית‬ ‫המקדש‪ ,‬היה בבינת] המקדש יכוין את לבו כנגד ‪am‬‏ קודש הקדשים‪ .‬אמר ר'‬ ‫‏‪, OND PAN‬הארק לדגמכ דוד ךראוצ ?‪'?9‬מגו יש"הש( ‪',‬ד ‪'),‬ד לת ‏‪ bow‬תויפה‬ ‫מתפללין נגדו‪ .‬‏ ר' יהושע בן לוי כאימה‪ ?9%‬כתיב ההיכל לפניי (מ'א ו'‪" ,‬ז)‪ ,‬מה‬ ‫הוא לפניי‪ ,‬שכל הפנים פונים ‪59.462‬‬ ‫‪ 7‬שונה בירוש' כלאים‪ ,‬פ"א‪ ,‬ה"ז ‪DA‬‏ כ"ז‪ ,‬ע"ב)‪ ,‬בשם ר' לוי‪ ,‬ובמ"ת קכ"ח ;הו"ב‪)415 ,‬‬ ‫‪ . .‬כשתילי זיתים‪ ,‬מה זיתים אין ‪ano‬‏ הרכבה‪XA ,‬‏‬ ‫וכן ביל"ש‪ ,‬רמז תתפ"א‪swo ,‬‏ ריב"ל‪ :‬אשתך ‪.‬‬ ‫בניך לא יהא בהן ‪pin‬‏‬ ‫)‪ 2‬הנקות א‬

‫הפ‬

‫שיל ‪)elap‬‏ ‪en)i2p2‬‬

‫‪9‬‬

‫בלתי ספק שצ"ל‪ :‬חָלונית‬

‫‪61‬‬

‫‪PT‬‏ כ שיב‬

‫‪mem‬‏ תרגום למשלי ב'‪ ,‬ט'ז‪ :‬להצילך מאשה זרה‪ ,‬דתתפצי‬

‫מן אתתא חילוניתא)‪ ,‬ובכן פה המובן הוא שהיתה רגלה זרה‪ ,‬היינו שנהגה באופן רע‪ .‬במקומות‬ ‫המקבילים הנוסח הוא‪ :‬שהיתה רגלה פרדנית (או פרסנית)‪ ,‬עיין למעלה צד ‪ ,572‬הע' ‪.292‬‬ ‫‪ 0‬ע'א סדר זה עיין למעלה‪ ,‬צד ‪ 772‬והלאה‪ .‬כאן נמצאה רק התחלת דרשת ילמדנו‬ ‫שבת"ב‪ ,‬וישלח כ"א (למעלה‪ ,‬צד ‪.)872‬‬

‫‪ 1‬בת"ב ובפפ"ר‪ ,‬פל"ג (הוצ' מא"ש‪ ,‬קמ"ט‪ ,‬ע"ב)‪ ,‬נזכר מקודם מאמר‬ ‫שיכוין לבו כנגד בית קדשי הקדשים (מיוסד על מה שנאמר במשנה ברכות ד'‪,‬‬ ‫מאמרו של ר' אליעזר ‪ay‬‏ ‪ ?ypa‬שהוא בריתא סתמית בתוספתא ג'‪ ,‬ט"ו‪-‬ט"ז‪,‬‬ ‫ובירוש' פ"ד‪ ,‬ה"ה (דף ח'‪ ,‬ע"ב וע'ג)‪ ,‬השוה ‪yD‬‏ שהש'ר‪ ,‬פ"ד‪ ,‬פסוק ד'‪ .‬גם‬ ‫סתם‪ ,‬אולם יש להעיר שישנו פה תיקון רב על הגליון‪ .‬בכ"י היה נכתב מקודם‬

‫שהמתפלל צריך‬ ‫ה')‪ ,‬ואח"כ הובא‬ ‫בבבלי ל'‪ ,‬ע"א‪,‬‬ ‫כאן המאמר הוא‬ ‫בקצרה‪ :‬כך שנו‬

‫חכמים ז'ל יכוין את לבו כנגד בית קודש הקדשים‪ ,‬ואח"כ נתקן על הגליון בצד הימיני והשמאלי‬ ‫עד שהמאמר הוא בצורה ‪munim‬‏ למעלה‪ .‬אולם אף אחרי התיקון‪ ,‬ישנו ליקוי וצ"ל‪ :‬העומד‬ ‫בחו"ל יכוין לבו כנגד א"י‪ ,‬היה עומד בא"י יכוין לבו כנגד ירושלים‪ ,‬וכו'‪ .‬ובכן אפשר שהנוסח העקרי‬ ‫כאן היה דומה לזה שבת"ב ובפס"ר‪ ,‬היינו שאחרי השאלה באה התשובה באופן כללי שהמתפלל‬ ‫צריך שיכוין לבו כנגד בית קה"ק‪ ,‬ומאמרו של ר"א בן יעקב נשמט לגמרי מפני הקיצור הרגיל‬

‫במדרשנו‪.‬‬ ‫‪ 262‬היינו‪ :‬בנוי לתלפיות‪.‬‬ ‫‪4‬‬

‫‪ 8‬כנראה מתוקנת בכ"י‪ :‬כאיזמה‪-‬כאיזה מה‪.‬‬

‫הנופח כאן דומה לזה שבירושלמי‪ ,‬אלא ששם (דף ח'‪ ,‬ע"ג‪ ,‬למעלה) המאמר הוא יותר‬

‫הגיוני‪ :‬אמר ריב"ל הוא ההיכל לפני (לפנים‪ ,‬צריך להסיר)‪ ,‬היכל שכל הפנים ‪pnp‬‏ ‪ >a‬עד כדון‬ ‫בבניינו‪ ,‬בחורבנו מניין‪ ,‬א"ר אבון בנוי לתלפיות‪ ,‬תל שכל הפיות מתפללין עליו‪ ,‬וכו'‪ .‬השוה‬ ‫נם שהש"ר‪ ,‬שם‪ .‬בת"ב שמות האומרים הם ר' ‪xap‬‏ הלוי ור' יהודה הלוי ‪yy‬‏ הערת באבער‬ ‫פ"ה‪ ,‬אלא שתיקונו אינו נראה‪ ,‬ואיפכא מסתברא שהיה נכתב מקודם ריב"ל‪ ,‬ומזה נעשה ריה"ל=‬ ‫ר' יהודה הלוי)‪.‬‬

‫קפא‬

‫לבראשית‬

‫‪' FHS‬רב ‪",‬ל ‪'),‬ג לע םש‬ ‫‏‪ Tay? 'n‬רכמנ ףסוי 'הת( ‏‪279,001" wD‬‬ ‫הצרות שהגיעוהו‪DA :‬‏ פוטיפר‪DoI ,‬‏ סוחרים‪YT ,‬‏ ישמעאלים‪no ,‬‏ מדיים‪082 .‬‬ ‫לעולם אל יכבד אדם בנו ‪YNA‬‏ מאחיו‪ ,‬וראיה לדבר‪ ,‬וישראל אהב את יוסף וגמ' ‪199‬‬ ‫שם‪ ,‬ה')‪ .‬אמר ר' יצחק על ידי חלום‬ ‫שם)‪ .‬ויחלום יוסף חלום‬ ‫נשנא‪ ,‬ועל ידי חלום נאהב ‪nob‬‏ את הגדולה‪2%2.‬‬

‫רקס ד כ ל במב‬

‫ל אבבת‬

‫‪eo‬‏ ‪ )eO DUA‬ליה" ולמה‬

‫(דף י"א‪ ,‬ע'ב) לא נתנחם‪ ,‬שאין מתנחמין על החיים אלא על המתים‪ ,‬שנ' כי ניחם‬

‫על אמנון כי מת ש"ב ""ג‪ ,‬ל"ט)‪382 .‬‬

‫[לסדר ל"ה‪ :‬בראשית ל"ח‪s'tac ,‬‏‬ ‫אתה מוצא*‪ ?%‬כשישראל ‪yhp‬‏ האומות ‪ynap‬‏‬ ‫‏‪ mya‬ההיא‪.‬‬ ‫ויהי‬ ‫וכשישראל [יורדין! האומות עולין‪ .‬בימי ירבעם ‪aJ‬‏ נבט‪ ?%%‬חטאו ישראל‪ ,‬והאומות‬ ‫עלו‪ ,‬שנ' עלה שישק מלך מצרים ירושלים (מ"א י"ד‪ ,‬כ"ה)‪ .‬ובימי הושיע בן אלה‪,‬‬ ‫כשחטאו ישראל‪yw ,‬‏ האומות‪ ,‬שנ' עלה ‪oma‬‏ מלך אשור‬

‫(מ"ב י"ח‪ ,‬י"ג)‪782 ,‬‬

‫ובימי צדקיהו מלך יהודה כשחטאו ישראל ‪yb‬‏ האומות‪ ,‬שנ' בא נבוכדנצר מלך‬ ‫בבל (שם‪ ,‬כ"ה‪ ,‬א')‪| .‬כיון שישראל ‪yhp‬‏ האומות יורדין‪ ,‬שכן אמר וירדו כל‬ ‫עבדיך וגמ' (שמ' י"א‪ ,‬ח')‪ .‬אבל לעתיד לבא כל ‪nwom‬‏ יורדין‪ ,‬שנ' וקבצתי את‬ ‫כל הגוים והורדתים אל עמק יהושפט וג' (יו' ד'‪ ,‬ב')‪ %92 ,‬אבל ישראל מתעלין‪,‬‬

‫שנ' ונקבצו בני יהודה ובני ישראל יחדיו ושמו ‪dno‬‏ ראש אחד ועלו וג' (הו' ב'‪ ,‬ב')‪,‬‬ ‫וכן הוא אומר ועלו ‪DSO‬‏ (עו' כ"א)‪982 .‬‬ ‫‪ 972‬בב'"ר‪ :‬אמר לו הקב"ה ‪...NNA‬‏ אמרתה מזלזלים בבני שפחות וקורין אותם עבדים‪,‬‬ ‫לעבד נמכר יוסף‪.‬‬ ‫‪ 0‬ב"ר‪ ,‬שם‪MN‘ ,‬‏ (הות"א‪ ,0101-1101 ,‬וש'נ)‪.‬‬ ‫‪ 1‬השוה ‪wo‬‏ בשם ר' אלעזר בן עזריה‪)ww ,‬‏‬ ‫‪ 282‬השוה כעין זה בת"ה‪ ,‬וישב ט' בסוף‪)DY ,‬‏ א'‪.955 ,‬‬ ‫‪ 8‬ב"ר‪ ,‬שם‪ ,‬כ"א (הות"א‪ ,‬זפסג‪ ,‬וש'נ)‪ ,‬והפסוק חסר במקומות המקבילים‪.‬‬ ‫‪ 4‬ע"א סדר זה עיין למעלה‪ ,‬צד ‪ 392‬והלאה‪.‬‬ ‫‪ 5‬מאמר זה הוא גם באג"ב‪ ,‬פס"ד‪ ,‬ב'‪ ,‬ועיין למעלה‪ ,‬צד ‪.792‬‬ ‫‪ 6‬באנ"ב‪ :‬בימי רחבעם‪ ,‬וכצ"ל‪ ,‬כי ‪aporp‬‏ (מ"א י"ד‪ ,‬כ"ה) נאמר‪ :‬בשנה הה' למלך רחבעם‬ ‫‏‪ Ady‬ששק וכו'‪ ,‬אמנם ימי רחבעם ‪FO‬‏ הם ימי ירבעם בן נבט‪.‬‬ ‫‪ 7‬צ"ל‪ :‬עלה שלמנאסר מלך אשור (מ"ב‪ ,‬י"ח‪ ,‬ט')‪ ,‬ובאג"ב ‪yT‬‏ ‪ YNA‬משובש כי הובא‬ ‫שם‪ ,‬בקשר ‪yo‬‏ הושע בן אלה‪ ,‬מ"ב כ"ד‪ ,‬א'‪ :‬בימיו עלה נבוכדנאצר !‬ ‫‪ 8‬הנוסח כאן יותר נכון מבאג"ב‪ :‬אבל לעתיר לבא מ"ה (צ"ל‪ :‬או"ה‪-‬אומות העולם\) יורדין‪,‬‬ ‫שנ' בן אדם נהה על המון מצרים והורידהו‪ ,‬וכן והורדתיך אל יורדי בור‪.‬‬ ‫‪ 9‬פסוק זה ‪NOT‬‏ באג"ב‪ ,‬ותחתיו ישנו סיום אחר‪ :‬ואף הקב"ה עמהם‪ ,‬שנ' ‪DNI‬‏ נעלית על‬ ‫כל אלהים ‘‪ma‬‏ צ"ז‪oC ,‬‏‬

‫מדרש חדש על התורה‪:‬‬

‫קפ‬

‫אומר אם יבא עשו אל המחנה האחת והכהו וגו' (בר' ל"ב‪)'0 ,‬וזע ‏ יפל טם‬ ‫מ רשע ים‪ ,‬מחמור ומשכם בנו ומכל אותם ‪nym‬‏ שנתן שדי עליהם פחד‪wn ,‬‏‬ ‫ויסעו ויהי חתת אלהים על הערים וגו" (שם‪ ,‬ל"ה‪ ,‬ה')‪ | .‬ויושיעם‪,‬‬

‫מאלופי‬

‫ו‬ ‫שנו רבותינו?ז? היושב בארץ ישראל ‪sp‬‏ סוף למתן שכרו‪ ,‬שהיא מכפרת עליו‬ ‫‏‪ wna‬ובמותו‪ ,‬שנ' העם היושב בה נשוא ‪yP‬‏ (יש' ל"ג‪ ,‬כ"ד)‪ ,‬ובמיתתו‪ ,‬שנ' וכפר‬ ‫אדמתו ‪yw‬‏ (דב' ל"ב‪ ,‬מ'נ)‪.‬‬

‫וישב יעקב‪ ,‬זשה כי גרים אנחנו לפניך ותושבים ככל אבותינו ‘‪no‬‏‬ ‫(דה"א כ"ט‪ ,‬ט"ן)‪ 39.‬אברהם אמר גר ותושב אנכי (בר' כ'ג‪ ,‬ד')‪ ,‬יצחק‪ ,‬ויגר יצחק‬ ‫בגרר (שם‪ ,‬כ"ו‪ ,‬ו')‪ypa ,‬‏ אמר ‪yo‬‏ לבן גרתי ואַחר עד ‪yna‬‏ (שם‪ ,‬ל"ב‪ ,‬ה')‪,‬‬

‫בישראל ‪dnI‬‏ כי גרים ותושבים ‘‪no‬‏ (וי' כ"ה‪ ,‬כ"ג)‪ ,‬בדוד כתיב כי גר אנכי עמך‬ ‫(תה' ל"ט‪ ,‬י"ג)‪ ,‬וכן בעזרא‪+‬ז? כי גרים אנחנו לפניך גג'‪.‬‬ ‫לי בי וני"היהי ‪]WORD‬‏‬ ‫א ל ה"שת הלד רת" ‪?ypa‬‏ ‪noe‬‬ ‫תולדות יעקב ראובן‪)dom ?57,‬‏ אמר יוסף‪ ,‬מפני שזה הבן דומה לאביו בכל ‪yu‬‏‬ ‫זה ילדה אמו שנים‪ ,‬זה אמו ילדה שנים‪.‬י*?? זה אמו עקרה‪NA ,‬‏ אמו עקרה‪ .‬זה‬ ‫בכור ‪ 912‬וזה‪ .‬בכור‪ .,‬שג" והבכורה‪?LOA .‬‏ ‪ .yM‬הי ‪aC‬‏ זה‪-‬דר באכפניות‪ ,‬תה‬ ‫עשה באכפניות ב"כ שנה‪ ,‬וזה ב"כ שנה‪ .‬ז?? זה נשא אשה בחוצה לארץ‪ ,‬וזה נשא‬ ‫אשה בחוצה לארץ‪ .‬זה נתברך בית הארמי בגללו‪na ,‬‏ נתברך בית המצרי בגללו‪:‬‬ ‫ה הברכ יי בגללךיבר ל כ חה ויברך יי בית המצרי פ שם לטוה |‬ ‫זה השביע‪ ,‬וזה השביע‪.‬‬

‫זה הועל לארץ‪ ,‬זה הועל לארץ‪ .‬זה נשטם‪ ,‬זה נשטם‪.‬‬

‫לכך נאמר אלה תולדות יעקב יוסף‪.‬‬ ‫‪" yo‬תא ‏‪ ona‬מהעיר "רבו ‏?‪ faa or‬ןילולומ‬ ‫‏‪Nak‬‬ ‫בבני השפחות ונוהגין בהן כעבדים‪ ?*%.‬ומה היה לו‪ ,‬נכשל בה‪ ,‬שנ' ענו בכבל רגלו‬ ‫‪ 172‬מן ‪,‬התחיל" חסר במה'ג‪no ,‬‏ כאן הפגנון מקוטע‪.‬‬

‫‪ 272‬מאמר זה שייך לדרשת ילמדנו לסדר דנן (למעלה‪ ,‬צד ‪.)092‬‬ ‫‪ 38‬עיין בנוסח שונה ת"ב‪ ,‬וישב ג'‪ ,‬ואג"ב‪ ,‬פנ"ח‪ ,‬ד' ‪ynom‬‏ למעלה‪ ,‬צד ‪.)192‬‬ ‫‪ 4‬אמנם פסוק זה הוא בדה"י‪ ,‬אלא שלפי הברייתא הידועה (ב"ב ט"‪ ,‬ע"א‪ ,‬למעלה)‬ ‫‪,‬עזרא ‪dna‬‏ ספרו ויחס של דברי הימים עד לו" (הינו דה"ב‪ ,‬ל"ו‪ ,‬כ'ב‪-‬כ'נ=עזרא א'‪ ,‬א'‪-‬ג'‪,‬‬

‫ופי' ר"ח שנזכר בתוספות‪ ,‬שם‪a ,‬‏ עד לו‪ ,‬אין לקבל)‪.‬‬ ‫‪ 5‬עיין ב"ר‪ ,‬פפ"ד‪ ,‬ו' (הות"א‪ ,6001-8001 ,‬וש'נ)‪.‬‬ ‫‪ 38‬פרט זה נזכר גם במה'ג א'‪455i ,‬‏ זה ילדו (צ"ל‪ :‬ילדה) אמו שנים‪ ,‬וזה כמותו‪.‬‬ ‫‪ 6‬היינו שקנה את הבכורה מעשו‪ ,‬והשוה הנוסח במה'ג‪ :‬זה נטל בכורת אחיו‪ ,‬דכת' וימכר‬ ‫את בכורתו לאחיו‪ ,‬וזה נטל בכורת אחיו‪ ,‬דכת' נתנה בכורתו ליוסף‪.‬‬ ‫‪ 7‬השוה ת"ב‪ ,‬וישב ה'‪ :‬ד"א מה יעקב נתכסה מאביו כ"ב שנה‪ ,‬כך יוסף נתכסה מאביו‬ ‫כ"ב שנה‪ ,‬לכך נאמר אלה תולדות יעקב יוסף (השוה שם‪ ,‬הע' "א)‪.‬‬ ‫‪ 8‬עיין ב"ר‪ ,‬פפ"ד ז' (הות"א‪ ,9001 ,‬וש'נ)‪ ,‬והנוסח כאן‪ :‬ונוהגין בהן כעבדים‪ ,‬הוא כמו‬ ‫בירוש' פאה‪ ,‬פ"א ‪)bj‬‏ ע"א‪ ,‬למעלה)‪.‬‬

‫לבראשית‬

‫תורה‪ ,‬שנ'‬ ‫היא גוזרה‬ ‫ט"ו‪”a. ,‬‏‬ ‫ידוע תדע‬

‫קפג‬

‫מימינו אש דת למו (דב' ל"ג‪ ,‬ב')‪ .‬אמר הקב"ה‪ :‬אם מדובקין הן בתורה‪,‬‬ ‫לפניהם את כל המלכים האלה‪ ,‬שנ' אשר עבר ‪ap‬‏ הגזרים האלה (בר'‬ ‫והראהו היאך הן משתעבדין (דף י"ב‪ ,‬ע"א) במצרים‪ ,‬שנ' ויאמר לאברם‬ ‫‪)vo‬‏ י"ג)‪.‬‬

‫]‪9‬‬ ‫[לסדר ל"וי‪ :‬בראשית ל"ט‪ .‬ז'‬ ‫ותשא אשת אדניו‪ .‬זשה ומוצא אני מר ממות את האשה וג' (קה'‬ ‫ו'‪ ,‬כ"ז)‪ 303.‬תדע מה קשה היא האשה‪ ,‬אמר ר' יהודה בר סימון כשעשו ישראל‬ ‫את המעשה‪ ,‬לא נהרגו אלא שלשת אלפים‪ ,‬שנ' ויפול מן העם ביום ההוא כשלשת‬

‫אלפי איש (שמ' ל"ב‪ ,‬כ"ח)‪ ,‬ועל ידי אשה נתנגף מהם בשטים כ"ד אלף‪ ,‬שנ' ויהיו‬ ‫המתים במגפה כ"ד אלף ‘‪ap‬‏ כ"ה‪ ,‬ט')‪| .‬אמרו רבותינו )‪ 5403‬אלולי שכתוב‬ ‫אסורים ידיה (קה' ז'‪ ,‬כ"ו)‪ ,‬היתה תופסת אדם בשוק ואומרת לו‪ :‬בוא‪ %95‬ושכב‬ ‫‏‪ ony‬טוב לפני האלהים ימלט ממנה ‪woc‬‏ זה יוסף‪ .‬וחוטא ילכד בה (‪)vo‬‏ זה‬ ‫זמרי‪603 ,‬‬ ‫‪D9‬‏ ‪ wj‬ח')‪ ,‬אמר לה‪ :‬מתיירא אני מאדוני‪,‬‬ ‫מה הוא ‏ הן אדוני‬ ‫אמרה לו‪ :‬אני הורגתו‪ ,‬אמר לה‪ :‬ולא דייך שתהא מן המנאפים אלא גם מן הרוצחין‪.‬‬ ‫ד'א אמר לה‪ :‬אני מתיירא מן הקב"ה‪ ,‬אמרה לו‪ :‬אנו רואינו כאן‪ ,‬אמר לה‪:‬‬ ‫‏‪ ON‬יסתר איש במפתרים וגו' (יר' ‪DY‬‏ כ"ד)‪ ,‬והוא רואה ואינו נראה‪ ,‬שנ' עיני "י‪603:‬‬ ‫משוטטות בכל הארץ מכ' ד'‪ ,)' ,‬וכת" והוא גלי עמיקתא ‘‪no‬‏ (דנ' ב'‪ ,‬כ"ב)‪709 .‬‬

‫]‪9‬‬ ‫[לסדר ל"ן‪ :‬בראשית מ'‪ ,‬א‬ ‫ויהי‬

‫אחר‬

‫הדברים‬

‫האלה‬

‫חטאו‬

‫מציף‬

‫אדנם‪ .‬על‬

‫עבדיהם‪ ,‬כדי ליתן גדולה לצדיקים‪ .‬פרעה קצף על עבדיו ‪)aI‬‏ מ"א‪ ,)" ,‬ליתן‬

‫נדולה ליוסף‪ .‬קצף בגתן ותרש ‘‪NO‬‏ ב'‪ ,‬כ"א)‪ ,‬ליתן גדולה למרדכי‪903,‬‬ ‫‪ 2‬ע'א סדר זה עיין למעלה‪ ,‬צד ‪ 403‬והלאה‪.‬‬ ‫‪ 303‬פתיחתא זו גם בת"ה‪ ,‬וישב ו' (השוה למעלה‪ ,‬צד ‪.)608‬‬

‫‪ 4‬בקה"ר‪ ,‬פ"ז‪ ,‬פסוק כ'ו‪ ,‬מאמר זה הוא בשם ר' אלעזר‪ ,‬ובסתם וביותר אריכות בת"ה‪.‬‬ ‫‪ 5‬בכ"י בטעות‪ :‬בו‪.‬‬ ‫‪ 6‬וכן בת'ה‪ :‬טוב לפני האלהים ימלט ממנה‪ ,‬זה יוסף; וחוטא ילכד בה‪ ,‬זה זמרי‪ ,‬שנלכד‬ ‫בה בשיטים‪ .‬אולם בקה"ר ‪nwom‬‏ יותר מתוקן‪ :‬טוב לפני האלהים ימלט ממנה‪ ,‬זה יוסף; וחוטא‬ ‫ילכד בה‪ ,‬זה פוטיפר‪ .‬ד"א טוב‪ ,‬זה פנחס; וחוטא‪ ,‬זה זמרי‪.‬‬ ‫‪ 3‬צריך להוסיף‪ :‬המה‪.‬‬ ‫‪ 7‬השוה ב"ר‪ ,‬פפ"ז‪ ,‬ה' (הות"א‪ 6601-8601 ,‬וש'נ)‪ ,‬ועיין עוד הקטע ממדרש אבכיר שמצטט‬ ‫נייבויאר ‪2-JER,‬‏ י"ד‪ ,011 ,‬סי" ז‪,‬‬

‫‪ 8‬ע"א סדר זה עיין למעלה‪ ,‬צד ‪.708-803‬‬ ‫‪ 9‬עיין ב"ר‪ ,‬פפ"ח‪ ,‬ג' (הות"א‪ ,9701 ,‬וש'נ)‪.‬‬

‫מדרש‬

‫קפב‬

‫חדש‬

‫על התורה‪:‬‬

‫[לסדר ל"ו‪ :‬בראשית ל"ט‪ ,‬א]'‪9‬‬ ‫ויוסף הורד מצרימה‪ren .‬‏ לכו ‪ 0002‬מפעלות 'י נורא עלילה‬ ‫על בני אדם ‪mA‬‏ ס"ו‪ ,‬ה')‪ .‬אמר ר' יהושעיי? אף הנוראות שאת מביא עלינו‪,‬‬

‫בעלילה אתה מביאן‪ ,‬שכן אתה מוצא שאמר למשה אם יראה איש באנשים וגו'‬ ‫(דב' א'‪ ,‬ל"ה)‪ ,‬ואין איש אלא משה‪ ,‬שנ' והאיש משה עניו (במ' י"ב‪ ,‬ג')‪ ,‬שאינו אומר‬ ‫מן האנשים האלה‪ ,‬אלא באנשים האלה‪%92.‬‬

‫הוי נורא עלילה על בני אדם‪.‬‬

‫וכן‬

‫ביוסף‪ ,‬ויראו אחיו כי אותו וגמ' (בר' ל"ז‪ ,‬ד')‪ ,‬כדי להביא עלילה וירדו אבותינו‬ ‫מצרימה ויכריתו את השטר‪%92 .‬‬ ‫אמר ר' ‪ 5402‬מיום שברא הקב"ה את העולם ‪xsp‬‏ לפניו שישראל משתעבדין‬

‫למצרים‪ ,‬וגלה*‪ ?%‬הקב"ה לאברהם ‪ap‬‏ הבתרים מה שעתיד להיות‪ ,‬ד' מלכיות‬ ‫היאך הן עתידין לשעבד ‪ay‬‏ כנגד ד' מכירות שנמכר יוסף‪ ?%9:‬האחד ‪97702‬‬ ‫‏‪ ims‬לישמעאלים‪ ,‬וישמעאלים לסוחרים‪ ,‬וסוחרים למדינים‪ ,‬ומדינים למצרים‪ ,‬וכנגדן‬ ‫נשתעבדו למצרים ת' שנה‪ %92.‬אמר לו הקב"ה‪ :‬הקרב אתה עָלַהן? ד' קרבנות‪,‬‬ ‫שנ' קחה לי עגלה משלשת ‘‪no‬‏ (שם‪ ,‬ט'ו‪ ,‬ט')‪ .‬והראהו את המשיח‪ 999‬היאך ‪YOT‬‏‬ ‫שנ' ויהי השמש לבא ‘‪no‬‏ (שם‪”aC ,‬‏ ואין שמש אלא משיח‪ ,‬שנ' וכסאו כשמש נגדי‬ ‫‏‪ ‘mm‬פ"ט‪ ,‬ל"ז)‪ .‬והראהו גיהנם‪ ,‬שנ' והנה ‪naT‬‏ עשן (בר' ט"ו‪" ,‬ז)‪ .‬ואיןי‪ 99‬אש אלא‬ ‫‪0‬‬

‫ע"א סדר זה עיין למעלה‪ ,‬צד ‪ 892‬והלאה‪.‬‬

‫‪ 3‬צ"ל‪ :‬וראו‪ ,‬והטעות נשתרבבה ע"י התחלת הפסוק הדומה בתה' מ"ו‪ ,‬ט'‪.‬‬ ‫‪ 1‬עיין ת"ה‪ ,‬וישב ד'‪ ,‬ושם ר"י בן קרחה‪ .‬אחרי ‪,‬מביאן' ישנו שם מאמר שלם‪, :‬בוא וראה‬ ‫כשברא הקב"ה את העולם ‪ ...‬הוי נורא עלילה על בני אדם‪ .‬וכן אתה מוצא שא"ל הקב"ה‬ ‫למשה אם יראה "‪Rw‬‏ וכו' ‪moM‬‏ עוד את הליקוטים מילת"ת‪ ,‬סי' י'‪ ,‬להלן‪yo‘ ,‬‏ רע"ה)‪ ,‬אולם‬

‫כאן הדוגמא של משה נזכרת תיכף ומיד‪ .‬וע"א הפתיחתא וקישורה ‪yo‬‏ ההפטרה לסדר דנן עיין‬ ‫למעלה‪ ,‬צד ‪.108-208‬‬

‫‪ 2‬ובכן משה נכלל עמהם‪ ,‬היינו שאף הוא לא יכנס לארץ‪ .‬בת"ה הנוסח שונה‪ ,‬וכן בילת"ת‪.‬‬ ‫את השטר‪,‬‬ ‫‪ 3‬השוה ת"ה‪ ,‬וישב ג' בסוף‪ ,‬וד' בסוף‪ ,‬ושם‪ :‬וירדו למצרים ‏ ופרעו‬ ‫וכן בסוף הפסקא הראשונה של דרשת ילמדנו בסי' ג' באמצע ‪mem‬‏ למעלה‪ ,‬צד ‪ ,103‬הע' ‪,723‬‬ ‫וצד ‪ .(203‬כאן המבטא ‪,‬ויכריתו את השטר" הוא באותו מובן‪Tw ,‬‏ “‪ ey‬פרעון החוב השטר‬ ‫חוב נקרע לסימן שאין בו יותר שום תוקף‪.‬‬ ‫‪ 4‬מאטר זה בשם ר' לוי לא מצאתי במקום אחר‪ ,‬אולם החומר האגדתי המשוקע בו ידוע‬ ‫(השוה ב"ר‪ ,‬פמ"ד‪ ,‬י"ד‪-‬כ"ב‪ ,‬הות"א‪ ,684-444 ,‬וש'נ)‪.‬‬ ‫‪= 5‬וגילה‪.‬‬ ‫‪6‬‬

‫עיין ב"ר‪ ,‬סוף ‪DYT‬‏ (הות"א‪ ,8201 ,‬וש'נ)‪.‬‬

‫‪ 7‬היינו‪ :‬אחיו‪.‬‬ ‫‪ 8‬היינו ק' שנה בשביל כל מכירה ומכירה‪.‬‬ ‫‪ 9‬מנוקד כך בכ"י=עליהן‪.‬‬ ‫‪0‬‬

‫פרט זה לא נמצא במקומות המקבילים‬

‫(השוה ב"ר‪ ,‬פמ"ד‪ ,‬כ"א‪ ,‬הות"א‪ ,344 ,‬וש'נ‪ :‬ד'‬

‫דברים הראה לו‪ :‬גיהינם‪ ,‬ומלכיות‪ ,‬ומתן תורה‪ ,‬ובית המקדש)‪.‬‬ ‫‪ 1‬הפגנון קטוע‪ ,‬וצ'ל‪[ :‬והראהו מתן תורה‪ ,‬שנ' ולפיד אש] (בר'‪ ,‬שם)‪ ,‬ואין אש אלא תורה‬ ‫‏‪EY‬‬

‫לבראשית‬

‫קפה‬

‫ועליו הכתוב אומר ‪py‬‏ ‪ wo‬לחושך וגמ'‪)NO 999‬‏ כ"ח‪ ,‬ג')‪"| .‬ב ‪wo‬‏ היה בבית‬ ‫‏‪ amon‬שהוא חושך‪ ,‬וכיון שהגיע הקץ‪ ,‬חלם פרעה‪ ,‬שנ' ויהי מקץ‪.‬‬ ‫‪SUOV‬‏ קצב שקצב‪ .‬יוסף‬ ‫קה מתדמשה‬ ‫‏‪ eer‬ובשו‬ ‫היה לו יותר?‪ 3‬ממנו ‪yo‬‏ אדונתו ויתרון ‪woS‬‏ בתה ממנה‪ .‬‏ ודבר שפתים‬ ‫על ידי שאמר לשר המשקים כי אם זכרתני אתך ‪aI‬‏ מ'‪,‬‬ ‫אך למחפור‪,‬‬ ‫"ד) בא לידי חפרון‪ .‬אמר לו הקב"ה‪ :‬בטחת ‪yoy‬‏ בשתי זכירות‪ %:%,‬חייך שאתה‬ ‫עושה בסוהר שתי שנים‪ ,‬שנ' ויהי מקץ שנתים‪.‬‬ ‫אמר ר' אלכפנדרי‪ 3?+‬בא וראה מה ‪ap‬‏ חלומו שלפרעה לחלומו שלנבוכדנצר‪,‬‬ ‫בפרעה כתיב ותפעם רוחו (בר' מ"א‪ ,‬ח')‪ ,‬בנבוכדנצר כתיב ותתפעם רוחו (דנ'‬ ‫ב'‪ ,‬א')‪ ,‬למה‪ ,‬לפי שפרעה ראה חלום וראה פתרונו‪ ,‬זכר את החלום ושכח את‬

‫פתרונו‪ %%3.‬שלח וקרא לחרטומים אשר במצרים‪ .‬אמר להן‪ :‬כך ראיתי‪ .‬אמרו‬ ‫לו‪ :‬ז' מדינות אתה כובש ולוקח ממונן‪ .‬‏ אמר להן‪ :‬לא כך ראיתי‪ .‬אמרו לו‪:‬‬ ‫ז' בנות מלכים ממלכי ארץ אתה נושא‪ ,‬ומכניסין לך הרבה כפף ‪nna‬‏ ומרגליות‬ ‫טובות‪ %%3.‬אמר להן‪ :‬לא כך ראיתי‪ .‬עד שבא יוסף ופתר לו חלומו כל מה‬ ‫שראה‪ ,‬כמו שכתוב בפרשה‪ .‬אמר לו פרעה‪ :‬אחרי הודיע אלהים אותך וג' (בר'‬ ‫מ"א‪ ,‬ל"ט)‪ ,‬אחרי הייתה עומד ורואה כל מה שראיתי‪.‬ז?‪ 9‬כתיב בירמיה אל יתהלל‬ ‫יתייצב‬

‫לפני‬

‫פר עה‬

‫החשוך‪.‬‬

‫ובצדק הגיה בעל פי" זרע אפרים‪:‬‬

‫פוטיפר‪ ,‬וטענת רמא"ש‬

‫‏‪ ow‬הע' ז') שהנוסח ‪,‬פרעה" הוא ‪op‬‏ נופלת מאליה‪ ,‬שהרי לפי זו ישנה סתירה בתוך דברי‬ ‫מלך‬ ‫פרעה‬ ‫לפני‬ ‫המאמר שם‪ :‬לפני מלכים יתיצב‪ ,‬ויוסף בן שלשים ‪wa‬‏ בעמדו‬ ‫החשוך" עהלא ‪yos‬‏ לפיו !!)‪.‬‬ ‫ובל יתיצב ‪ ...‬לפני פרעה‬ ‫מצרים‪,‬‬

‫‪ 023‬על פסוק זה ישנה פתיחה בב"ר‪ ,‬פפ"ט‪ ,‬א'‪ ,‬ובת"ב‪dpp ,‬‏ א'‪ ,‬והשוה ת"ה א' בסוף (עיין‬ ‫למעלה‪ ,‬צד ‪ ,903‬ע"א הקשר ‪YO‬‏ ההפטרה‪ ,‬וכמו"כ ע"א הפתיחתא הב' ממש' י"ד‪ ,‬כ"ג)‪.‬‬ ‫‪1‬‬

‫ב"ר‪ ,‬שם‪,‬‬

‫ב'‬

‫(הות"א‪,‬‬

‫ז‪,7801-8801‬‬

‫וש'נ)‪.‬‬

‫‪ 223‬מלת "‪,ynA‬‏ נוספה על הגליון‪no ,‬‏ בכ"י נכתב מקודם ‪,‬ממנה"‪ ,‬אלא שהצד השמאלי של‬ ‫אות ה'א נגרד עד שנעשתה ו"ו‪ ,‬היינו‪ :‬ממנו‪ .‬אולם ‪nonp‬‏ קשה‪ ,‬וצ"ל‪ :‬כל עצב שנעצב יוסף ‪yo‬‏‬ ‫אדונתו היה לו מותר ממנו‪ ,‬ויתרון‪woY ,‬‏ בתה ממנה (ובכן "‪,DINA‬‏ שבפסוק מפורש ע"י ‪.‬וִיתָרו"=‬ ‫יתרון; ‪,‬ממנו" מכוון ‪,‬לעצב"‪ ,‬ומפני זה הוא בלשון זכר ולא בל'נ‪ :‬ממנה)‪.‬‬ ‫‪ 3‬היינו‪ :‬זכרתני והזכרתני בפסוק זה‪.‬‬ ‫‪ 4‬עיין ת"ב‪dpp ,‬‏ ד'‪ ,‬ת"ה ב'‪ ,‬והשוה ב"ר‪ ,‬שם‪ ,‬ה' (הות"א‪ ,1901-2901 ,‬וש'נ)‪ ,‬אולם ‪aob‬‏‬ ‫המקומות האלה לא נזכר שמו של ר' אלכסנדרי בקשר ‪YO‬‏ אגדה זו‪NO ,‬‏ הנוסח פה הוא שונה‪.‬‬ ‫‪ 523‬השוה גם בחיי‪ ,‬מקץ‪ ,‬לפפוק ‪,‬ואין ‪DNA‬‏ אותם לפרעה" (דפוס ווארשא‪ ,0781 ,‬ח"א‪ ,‬פ"ו‪,‬‬ ‫ע"א)‪ :‬דרשו רז'ל פרעה ראה החלום ופתרונו עמו‪ ,‬זכר החלום ושכח הפתרון שראה‪ .‬אולם‬ ‫ההמשך שם‪,MY :‬‏ אומרים לו שבע בנות אתה מוליד‪ ,‬שבע בנות אתה קובר" ‪YNA‬‏ ממה שנאמר‬ ‫כאן‬

‫(והשוה‬

‫ב"ר‪ ,‬שם‪ ,‬ו'‪ ,‬הות"א‪ ,4901 ,‬וש'נ)‪.‬‬

‫‪ 6‬השוה כעין זה בס' הישר‪ ,‬פ' ‪dpp‬‏ (הוצ' גאלדשמיט‪ ,‬ברלין ‪ ,3291‬קע'ג)‪ :‬ומהם אשר‬ ‫אמרו אל המלך זה פתרון חלומותיך‪ ,‬שבע פרות הטובות‪ ,‬שבע מלכות הנה אשר תקח לנשים‬ ‫באחרית הימים‪ ,‬וכו'‪.‬‬ ‫‪ 723‬השוה ת"ה‪ ,‬מקץ ג' בסוף‪ :‬התחיל פרעה תמה בעצמו‪ ,‬א"ל‪ :‬אחרי היית כשחלמתי‪,‬‬ ‫שנ' אחרי הודיע אלהים אותך את כל זאת ‪yyy‬‏ עוד בליקוטים מילת"ת‪ ,‬סי' קס"ו‪ ,‬להלן‪yp‘ ,‬‏‬ ‫של"ה)‪.‬‬

‫מדרש‬

‫קפר‬

‫חדש‬

‫על התורה‪:‬‬

‫‪ eN‬חל ‪)reD‬‏ ‪ )yw‬תמ ובר מק‬ ‫רשה = ‪).DUO‬‏‬ ‫לספ‬ ‫ט')‪ .‬לא היה יודע מה הוא אומר‪ ,‬שומע היה ודע‪.‬טוי והנה ‪DJ‬‏ אלו‬ ‫ישראל‪ ,‬יו שנ' גפן בוקק ישראל וגמ' (הו' "‪ ,‬א')‪ ,‬גפן ממצרים ‪noy‬‏ |תה' פ'‪,‬‬ ‫כר' מ'‪ ,)" ,‬הוא זה שעתיד‪ ,‬והנה פרח מטה‬ ‫ט')‪ .‬ובנפן ג' שריגים‬ ‫‪ noW.‬לן‬ ‫‪OP‬‏ ‪,see‬‬ ‫לת ה הנהצ‬ ‫ע‬ ‫אהת ‪(2‬במ "|"זכ"‬ ‫אשכלותיה‬

‫ענבים‪,‬‬

‫וימול שקדים שם)‪ .‬אמר לו‪ :‬אתה בשרתה בשורה‬

‫לשה ומיפ וברי מ ינ ו ווהי טר‬ ‫בדע" ש‬ ‫סובה ג‬ ‫(ם‪ ,‬ט") אמר לוסף והנה ג' סלי‬ ‫כי טוב פתר‬

‫הנפים‬ ‫ת‬ ‫ומ‪ ,‬אלו‬

‫ג' מלכיות ראשונות‪ .‬‏ ובסל העליון שם‪ ,)" ,‬זו מלכות רביעית שמעורב‬ ‫‪wo‬‏ "ט)‪ .‬אירע לזה‬ ‫בה מכל האומות‪ 99.‬אמר לו בעוד ג' ימים‬

‫מה שאמר‪ ,‬ולזה הטיב במה שאמר‪414,‬‬ ‫רל א זכר ‪ 2‬שר הימ שק ‪°O‬‏ ‪ NOA‬אמר‪ .‬הקביה‪ :‬‏ אתה שכהת‬ ‫אותו‪ ,‬ואני לא אשכח אותו‪5.‬ו‪ 3‬הקב"ה יקיים עלינו דברו התשכח אשה עולה מרחם‬ ‫בן בטנה גם וג' (יש' מ"ט‪ ,‬ט"ו)‪614.‬‬

‫[לסדר ל"ז‪ :‬בראשית מ"א‪ ,‬א]'זי‬ ‫(דף "ב‪ ,‬ע"ב) ויהי מקץ‪ .‬זשה חזית איש מהיר במלאכתו לפני מלכים‬ ‫יתיצב וג' (מש' כ"ב‪ ,‬כ'ט)‪ .‬אמר ר' תנחומאיופ חזית איש מהיר‪ ,‬זה ‪VOF‬‏‬ ‫שנ' וכל אשר הוא עושה י'י מצליח (בר' ל'ט‪ ,‬ג')‪| .‬ל פני‬

‫זה פרעה‪ ,‬שנ' ויוסף בן ל' ‪wm‬‏ ‘‪ no‬שם‪ ,‬מ'א‪ ,‬מ'ו)‪.‬‬ ‫חשוכים‪ ,‬זה פוטיפר‪9,‬ג‪3‬‬

‫מלכים‬

‫בל‬

‫יתיצב‬

‫יתיצב‪,‬‬

‫לפני‬

‫‪ 0‬כעין זה במה"ג א'‪ :595 ,‬מלמד שהחלום שחלם הוא ליוסף‪ ,‬דבר נבואה דיבר ולא ידע‪,‬‬ ‫אבל השומע ידע‪.‬‬ ‫‪1‬‬

‫שונה בב"ר‪ ,‬שם‪ ,‬ה' (ג‪ ,801‬וש'נ)‪.‬‬

‫)‪ ,3801‬וש'נ)‪ :‬א"ל את בשרתני בשורה טובה‪ ,‬אף אני‬ ‫וגו'‪.‬‬ ‫מלכות הרשעה שמכתבת טירוניה מכל האומות‪mw ,‬‏‬ ‫שם‪ ,904 ,‬הע' לשו' ‪ ,)4‬ובכן לנכון כאן‪ :‬שמעורב בה‬

‫‪ 2‬הפגנון מקוטע‪ ,‬ועיין בב"ר‪ ,‬שם‬ ‫מבשרך בשורה טובה‪ ,‬בעוד שלשת ימים‬ ‫‪ 3‬בב"ר‪ ,‬שם‪ ,‬ו' )‪ ,4801‬וש'נ)‪ :‬זו‬ ‫שלוקחת אנשי צבא מכל האומות (השוה‬ ‫מכל האומות‪.‬‬ ‫‪ 4‬השוה ב"ר‪wo ,‬‏ (‪ ,5801‬וש"נ)‪ .‬תחת ‪,‬אירע' אולי צ"ל‪ :‬הָ ר ‪yo‬‏ לזה ‪meo‬‏ לשר האופים)‬ ‫מה (וצ"ל‪ :‬כמה) שאמר‪ ,‬ולזה (לשר המשקים) ה טיב במה עצ"ל‪ :‬כמה) שאמר‪.‬‬ ‫‪ 5‬ב"ר‪ ,‬שם‪ ,‬ז' ‏ ‪ ,9801‬וש'נ)‪.‬‬ ‫‪ 6‬אולי סיום זה הוא של איזה מעתיק‪ ,‬היינו לסוף פרשת וישב (השוה גם להלן‪ ,‬הע' ‪.)845‬‬ ‫‪ 713‬ע'א סדר זה עיין למעלה‪ ,‬צד ‪ 803‬והלאה‪.‬‬ ‫‪ 8‬פתיחתא זו מתאמת היטב לסדר דנן ‪mem‬‏ למעלה‪ ,‬צד ‪tia‬‏‬

‫‪ 9‬ובשהש'ר בראשיתו‪ :‬זה פוטיפר‪ ,‬שהחשיך הקב"ה את עיניו וסרסו; ובשמ"ר‪ ,‬פי"א‪ ,‬א'‬ ‫(שמקוצר לפנינו‪ ,‬אולם מובא בילה"מ למשלי‪ ,‬הוצ' גרינהוט‪ ,‬דף ל"ד‪ ,‬ע"ב)‪ :‬זה פוטיפר‪ ,‬שהחשיך‬ ‫הב"ה עליו וסרסו‪ .‬בפס"ר‪ ,‬פ"ו (הוצ' מא"ש‪ ,‬כ'ג‪ ,‬ע"א) בטעות‪ :‬ובל יתיצב לפני חשוכים‪ ,‬בל‬

‫לבראשית‬

‫קפז‬

‫ומרדכי ידע את כל אשר נעשה (אס' ד'‪ ,‬א')‪ 995 ,‬ובו נתרומם‪ ,‬שנ' ומרדכי יצא‬ ‫מלפני המלך ‘‪no‬‏ ‪ wo‬ח'‪ ,‬ט'ו)‪ .‬ויוסף הורד מצרימה‪( %+9‬בר' ל"ט‪ ,‬א')‪ ,‬ויוסף‬ ‫הוא השליט על הארץ ‏ שם‪ ,‬מ"ב‪144.)'| ,‬‬

‫[לסדר ל"ח‪ :‬בראשית מ"א‪ ,‬ל"ח ]‪:‬‬ ‫ולאמר ‏‪ Ty ape‬ילא הךגדבע אצמנה הוכ למה ‏ ךמ רפיו‬ ‫‏‪ AN‬טבעתןו מעל ידו כר' מא‪ ,‬מב)‪ .‬אמר ר' שמעון‬ ‫פרעה‬ ‫בן גמליאל יוסף משלו ‪ 312243‬לו‪ ,‬במדה שאדם מודד בה מודדין ‪ba‬‏ אמר לו‬ ‫הקב"ה ליוסף‪ :‬בחלום נשתעבדת‪ ,‬ובחלום תזכה למלוך; אתה אמרת ואיך אעשה‬ ‫הרעה הגדולה (שם‪ ,‬ל"ט‪ ,‬ט')‪ ,‬חייך שאני נותן לך חן וחסד לפני פרעה‪ ,‬אחרי‬ ‫הודיע אלהים**‪ 3‬אותך וג' (שם‪ ,‬מ'א‪ ,‬ל"ט); ויהי כדברה אל יוסף יום יום (שם‪,‬‬ ‫ל"ט‪ ,‬י')‪ ,‬אתה לא שמעת דבריה‪ ,‬אוטיב‪ 3++‬דבריך‪ ,‬שנ' ויישב הדבר "‪NO‬‏ (שם‪,‬‬ ‫מ"ב‪ ,‬ל"ז); אתה ‪yran‬‏ בידיה לבושך‪ ,‬פרעה ילבישך בגדי שש; צוארך לא הרכין‬ ‫לעבירה‪ ,‬פרעה ישים רביד הזהב על צוארך; אתה ברחת מן העבירה ויצאת‬ ‫לחוץ‪ ,‬פרעה בגלוי יוציאך‪ ,‬וישלח פרעה ויקרא את יוסף (שם‪ ,‬מ'א‪" ,‬ד)‪54%.‬‬

‫אמרו רבותינו‪ 3+‬כל מה שאירע ליופף‪ ,‬אירע לציון‪ .‬יוסף‪ ,‬יפה תואר ויפה‬

‫מראה (שם‪ ,‬ל"ט‪ ,‬ו')‪ ,‬ציון‪ ,‬הזאת העיר שיאמרו כלילת יופי ונמ' (איכה ב'‪ ,‬ט'ו)‪ ..‬יוסף‪,‬‬ ‫וישראל ‪ena‬‏ את יוסף (בר' ל"ז‪ ,‬ג')‪ ,‬וציון‪ ,‬אוהב י'י שערי ציון וגו" (תה' פ"ז‪ ,‬ב')‪.‬‬ ‫יוסף‪)TNI ,‬‏ ‪ SMI‬מרחוק (בר' ל"ז‪ ,‬י"ח)‪ ,‬ציון מרחוק י'י נראה לו‪( 9%45‬יר' ל"א‪,‬‬ ‫‪ 9‬היינו‪ :‬ויקרע מרדכי את בגדיו וילבש שק ואפר גגו'‪.‬‬ ‫‪ 0‬בת"ה‪ :‬ויוסף‪ ,‬ענו בכבל רגלו ברזל באה נפשו (תה' ק"ה‪”n< ,‬‏‬ ‫‪ 1‬וכן בת"ה‪ ,‬אולם פסוק זה הוא חוץ מסדר דנן‪ ,‬וישנו קושי ע"א שייכותו של כל המאמר‬ ‫מן הבור ויגלח‬ ‫לכאן‪ .‬אמנם נוסח יפה נמצא בבחיי‪ :‬אף ‪DNI‬‏ ביוסף‪ ,‬ויריצוהו‬ ‫"ד)‪ .‬ע'י ‪won‬‏ זה‬ ‫וכתיב כי מבית חסורים יצא ‪dee‬‏ ‪)pm‬‬ ‫ווח ל = שמ לותד‬ ‫שייכות זו היא ברורה‪ ,‬ובודאי צריך להוסיף כן כאן ובת"ה‪ ,‬ואחרי ‪,‬יצא למלוך' נאמר עוד‪ :‬ויוסף‬ ‫הוא השליט על הארץ‪ ,‬שמשלים את המשפט הזה‪.‬‬ ‫‪ 243‬ע"א סדר זה עיין למעלה‪ ,‬צד ‪.318-513‬‬

‫‪= 3‬ניתן‪.‬‬ ‫‪ 8‬בכ"י נכתב‪ :‬י'י‪ ,‬ומתוקן על הגליון‪ :‬אלהים‪.‬‬ ‫‪ 4‬צ"ל‪ :‬איטיב‪.‬‬ ‫‪ 5‬מאמר זה‪ ,‬כמובן בשינויים‪TIN ,‬‏ גם בשם רשב'ג בב"ר‪ ,‬פ"צ‪ ,‬ג'‪ ,‬ובויק'ר‪ ,‬פכ"ג‪ ,‬ט'‪NIOD ,‬‏‬ ‫בכי"י של ב"ר הוא בשם ר' יודן בשם ר' בנימין בן לוי (עיין הות"א‪ ,2011 ,‬הע' לשו" ג‪ ,‬וש'נ)‪.‬‬ ‫‪ 6‬מאמר זה נמצא בת'"ב‪)yw ,‬‏ י"א‪ ,‬ות"ה )| לסדר ‪ota‬‏ (עיין למעלה‪ ,‬צד ‪ ,)833‬ובאנ'ב‪,‬‬ ‫פס"ח‪ ,‬ב'‪ ,‬לסדר ל"‪ ,‬ולזה האחרון יש להפיע גם הפיפקא כאן (עיין למעלה‪ ,‬צד ‪213‬‬ ‫השינויים בנוסח בכל המקומות הם רבים‪.‬‬ ‫‪ 3‬במקרא‪ :‬לי‪ ,‬אולם בתרנום השבעים‪ :‬לו‪ .‬פסוק זה ‪ 99‬גם באג"ב‪ ,‬אולם אין זכר‬ ‫‪nym‬‏‬ ‫בו לציון‪ .‬אבל בת"ב ובת"ה הובא הפסוק מיר' נ'א‪ ,‬נ'‪ :‬זכרו מרחוק את ה' וירושלם‬ ‫על לבבכם ;וירושלים=ציון)‪.‬‬

‫מדרש חדש על התורה‪:‬‬

‫קפו‬

‫חכם בחכמתו וג' (יר' ט'‪ ,‬כ"ב)‪ ,‬וכולם נמצאו ביוסף ולא נשתבח באחד מהם אלא‬ ‫ביראת שמים‪ 99?%.‬נבוכדנצר ראה חלום וראה פתרונו‪ ,‬שכח חלום ושכח פתרנו‪.‬‬ ‫שלח וקרא לכל המכשפים ולחכמים ולחרטומים ואשפים והכשדים‪ 3?%.‬אמר להן‪:‬‬ ‫אמרו לי מה שראיתי בחלומי‪ .‬אמרו לו‪rp :‬‏ ‪ aw‬כוח להודיע נסתרות‪ .‬אמר להם‪:‬‬ ‫לחמי אתם אוכלים‪ ,‬ומימי ‪snO‬‏ שותים‪ ,‬וכספי וזהבי אתם לוקחים‪ ,‬ואינכם יודעים כלום‪.‬‬ ‫אמר לקטלא כל חכמי בבל‪ ,‬ואומר ובעו דניאל וחביריוטי‪ 3‬לאתקטלא דנ" ב'‪,‬‬ ‫י"ג)‪ ,‬עד שעשה הקב"ה נס ולמדו אלהים חלום שחלם נבוכדנצר ופתרונו‪.‬‬

‫דניאל מהודא ומשבח‪199.‬‬ ‫בבל אל תהובד וג' (שם‪,‬‬ ‫‏‪ wpa‬לץ הכמה‬ ‫לנבון נקל‪ ,‬זה יוסף‬ ‫‪D‬כ‪?ye‬‏‬ ‫ג‬ ‫א‬ ‫עבר‬

‫פתח‬

‫(דף ‪x‬‏ ע"א) מיד הלך אצל אריוך‪ ,‬אמר לחכמי‪99:‬‬ ‫כ"ד)‪ .‬בא דניאל וספר לנבוכדנצר חלומו ופתרונו‪.‬‬ ‫ואין מש "ד‪ ,‬ר)‪ ,‬אלו חרטומי מצרים‪ .‬‏ ודעת‬ ‫הצדיק‪ 9%%.‬מיד שר המשקים זכר ואמר ‏ את חטאי‬ ‫בער הכבה‬ ‫‪ eseN‬טיו ‪wo‬‏ תג‬

‫לש ךר‪ 1.‬החטי ה >‬

‫שם‬

‫פב‬

‫רכ שלה פרעה‬

‫‪SESOP‬‏‬

‫ה‬

‫‏?‪ FD‬שם‪" ,‬ד)‪ .‬כדיייי לחלוק כבוד למלכות‪.‬‬ ‫אמר ר' יהושע‪ 539‬מתוך צרה רוחה ומתוך אפילה אורה‪ ,‬ומתוך צרתן שלצדיקים‬ ‫נדולתן‪ %93.‬חנניה מישאל ועזריה כפיתו בסרבליהון (דנ' ג'‪ ,‬כ"א)‪ ,‬ומתוך כך‬ ‫נתרוממו‪asap ,‬‏ מלכא הצלח לשררך משך ‘‪yn‬‏ שם‪ ,‬ל')‪ .‬וכן בדניאל‪ ,‬הושלך‬ ‫לנובא דיאריותא‪ ,‬ובו נתרומם‪ ,‬באדין אמר*‪ %%‬ורמו לגובא דיאריותא (שם‪ ,‬ו'‪ ,‬י"ז)‪,‬‬ ‫ובו נתרומם‪ ,‬שנ' ודניאל‪9‬י הצלח במלכות דריוש ‘‪no‬‏ (שם‪ ,‬כ"ט)‪ .‬מרדכי‪ ,‬שנ'‬ ‫‪ 8‬הפגנון מקוטע כאן‪ ,‬וכנראה בקשר עם ‪,‬ויען יוסף את פרעה לאמר בלעדי אלהים יענה‬ ‫את שלום פרעה" (בר' מ"א‪ ,‬ט"ז) הובא כאן המאמר ע"א יוסף שהיה ירא שמים‪ .‬אולם באמת‬ ‫הוא נלקח מן הפתיחתא לסדר ל"ט ‪)noJ‬‏ ‘‪ yp‬קפ"ט‪ ,‬ועיין שם‪ ,‬הע' ‪.)168‬‬ ‫יפדב קב ב‬ ‫‪ 0a‬אל ‪:‬הבר‪Seni ‎‬‬ ‫‏‪ Momeni‬ד ב בי‬ ‫‪ 233‬צ'ל ‪ :‬אמר ליה לחכימי בבל וכו'‪,‬‬ ‫‪ 3‬עיין ב'ר‪ ,‬פפ"ט‪ ,‬ו' בסוף (הות"א‪ ,8001 ,‬וש'נ)‪ .‬וע"א הקשר של פסוק זה ‪yo‬‏ ההפטרה‬ ‫‏‪ pry‬למעלה‪ ,‬צד ג‪.13‬‬

‫‪ 4‬צריך להופיף‪yoN :‬‏ ויחלף שמלותיו]‪ ,‬כדי וכו" (ב"ר‪ ,‬שם‪ ,‬ט'‪ ,‬הות"א‪ ,7901 ,‬וש"נ)‪.‬‬ ‫‪ 5‬היינו‪ay :‬‏ ‪ bn‬השוה ת"ה ג'‪ .‬ובמ"ת כ"ב (הו"ב‪ ,‬צד ‪ ,481‬סי' ז') בסתם‪ew :‬‏ רבותינו‬ ‫‘‪my‬‏ ל"ז) מעיר‪ :‬לא נודע לי המקור‪ ,‬ונעלם ממנו מאמרו של‬

‫(ושם ביותר שלמות); באבער‬ ‫ריב"ל‪ana .‬‏‬ ‫‪ 6‬בת"ה‪ :‬מתוך נבולן של צדיקים רוממותן‪ ,‬וכה'א אם נבלת בהתנשא‬

‫(מש' ל'‪ ,‬ל"ב)‪,‬‬

‫ובבחיי‪ ,‬פ' מקץ (שם‪ ,‬ס"ו‪ ,‬ע'ב)‪ :‬ויריצהו מן הבור‪ ,‬דרשו רז"ל מתוך צרה רוחה‪ ,‬מתוך אפלה‬ ‫אורה‪ ,‬מתוך נבולן של צדיקים נשיאות ‏ ע"ל‪ :‬נשיאותן)‪ ,‬ש' אם נבלת בה תנשא‪,‬‬ ‫‪%54.‬‬ ‫‪ 7‬צריך להוסיף‪ :‬מלכא אמר והיתיו לדניאל‪.‬‬ ‫‪ 8‬צריך להוסיף‪ :‬דנה‪.‬‬

‫קפט‬

‫לבראשית‬

‫שבר במצרים‪ .‬ראה כי יש סברו במצרים‪ %5 ,‬זה יוסף‪ ,‬שנ' ויוסף הוא השליט על‬ ‫‏‪( PINT‬בר' מ"ב‪ ,‬ו'); ‏ יש שבר‪wop %55,‬‏ למצרים‪ ,‬ועבדום וענו ‪aL‬‏ שם‪ ,‬ט'"ו‪yc“ ,‬‏‬ ‫יש שבר‪ 955‬במצרים‪ ,‬ואחרי כן ‪SNI‬‏ ברכוש גדול ‪)wo‬‏ י"ד); יש שבר‪ %53‬במצרים‪,‬‬ ‫לפרוע;‪ 63‬יש שבר‪ %%%‬במצרים‪ ,‬ראה ישראל מתברכין בה‪ ,‬ובני ישראל פרו‬ ‫וישרצו (שמ' א'‪ ,‬ז')‪.‬‬

‫[לסדר ל"ט‪ :‬בראשית מ'"ב‪”nos ,‬‏‬ ‫‪ raN eiw‬לש תיהולי ל‬ ‫לעש הים‪ .‬רסחש בוטהם‪ .‬להש ‪eee‬‏‬ ‫המר‬ ‫(;ר' ט'‪ ,‬כ"ב)‪ ,‬שאין חכמה מבשר ‪TO‬‏ אלא מן הקב'"ה‪,‬‬ ‫‏‪ oon‬בחכמתו‬ ‫רניבתה‬ ‫תה ליל ההנרב" בי‬ ‫שי כיליי ותה הכמת ‪no‬‏ ‪ aiC yew‬אל‬ ‫שאין הגבורה אלא מהקב"ה‪ ,‬שנ' נותן ליעף כח (יש' מ'‪ ,‬כ'ט); אל יתהלל‬ ‫בעשרו‪,‬‬

‫עשיר‬

‫‪YRP‬‏ עושר מבשר ודם; אלא במה יתהלל אדם‪ ,‬ביראתו‬

‫שלהקב"ה‪ ,‬שנ' כי ‪xo‬‏ בזאת יתהלל המתהלל "‪no‬‏ (יר' ט'‪ ,‬כ'ג)‪ .‬בוא וראה ולמד‬ ‫מיוסף שהיה חכם וגבור ועשיר‪ ,‬ולא נשתבח מהם אלא ביראת שמים‪ww‘ ,‬‏ את‬ ‫‏‪ Na‬ל ה םגא‪)haW‬‏‬ ‫הבל‬

‫יהלכי‬

‫לדה‬

‫ב‪onO‬‏‬

‫הבר טיב כ‬

‫וה‬

‫מעשה‪ 99.‬ויאמר יהודה ‏ אל ישראל אביו‪ .‬שלחה הגער‬ ‫וג' (שם‪ ,‬מ'ג‪ ,‬ח')‪ ,‬אמר לו‪ :‬מוטב שתהא נפש אחת בספק‪ ,‬ולא כל הנפשות‬ ‫ומ' ם‪" ,‬א)‪ .‬אמר‬ ‫בודאי‪ 99‬ויאמר אליהם ‪?ypa‬‏ אביהם‬ ‫להם‪ :‬דורון אתם צריכין‪ ,‬או אתם צריכין לדבר אחר‪ .‬אמרו לו‪ :‬תפלתך אנו‬ ‫צריכין‪ .‬באותה שעה אמר להם ואל שדי יתן לכם רחמים‪4:3‬‬ ‫‪ 7‬השוה ב"ר‪wo ,‬‏ )‪ ,8011‬וש'נ)‪ ,‬אולם הנופח כאן שונה‪ .‬ותחת ‪,‬סברו" צ"ל‪ :‬סבר‪mw ,‬‏‬ ‫תקוה‪.‬‬ ‫‪ 8‬כאן שבר במובן צרה ורעה‪ ,‬היינו שיקויים השעבוד‪ .‬ותחת ‪,‬שרץ" צ"ל‪ :‬שהורד ‪mw‬‏‬ ‫יוסף) למצרים‪ ,‬ועי"ז ‪anadaS‬‏ הדבר שיעקב ובניו ירדו למצרים ‪mem‬‏ למעלה לסדר ל"ו‪yp‘ ,‬‏‬ ‫קפ"ב)‪.‬‬ ‫‪= 9‬סבר‪.‬‬ ‫‪ 0‬היינו‪ :‬את השטר ‪mem‬‏ למעלה‪ ,‬הע' ‪.)892‬‬ ‫‪ 163‬ע"א סדר זה עיין למעלה‪ ,‬צד ‪ .023-123‬רק כאן נמצאת פתיחתא שלמה לפדר זה‪,‬‬ ‫ומקצתה נשלבה בפיסקא לסדר ל"ז (למעלה‪ ,‬הע' ‪(823‬‬ ‫‪2‬‬

‫ב'"ר‪ ,‬פצ"א‪ ,‬ח' (הות"א‪.)0311 ,‬‬ ‫"‬

‫)‪(4811‬‬

‫‪8‬‬

‫שם‪,‬‬

‫‪4‬‬

‫השוה שם‪ ,‬י"א בסוף‬

‫‪.)0311‬‬

‫מדרש חדש על התורה‪:‬‬

‫קפח‬

‫ב')‪ .‬‏ יוסף‪ ,‬ויפשיטו את יוסף (בר' ל"ז‪ ,‬כ'ג)‪ ,‬וציון‪ ,‬והפשיטוזי‪ %‬את בגדך (יח' כ'"נ‪,‬‬ ‫כ"ו)‪ .‬יוסף‪ ,‬וישליכו אותו הבורה (בר' ל"ז‪ ,‬כ"ד)‪ ,‬וציון‪ ,‬צמתו בבור ‪NY‬‏ (איכה ג'‪,‬‬ ‫נ'ג)‪ .‬יוסף‪ ,‬וימכרו את יוסף (בר' ל"ז כ"ח)‪ ,‬וציון‪ ,‬ובני יהודה ובני ירושלים ‪DF‬‏‬ ‫י"ג‪ ,‬ע"ב) מכרתם (יו' ד'‪ .)" ,‬יוסף‪ ,‬ויהי "י את יוסף‪( 933‬בר' ל"ט‪ ,‬כ"א)‪ ,‬וציון‪,‬‬ ‫וחסרי מאתך לא ימוש (יש' נ'ד‪ 70.943 ,‬יוסף‪ ,‬מכר לקץ‪ %53,‬וציון‪ ,‬ישועתה‬ ‫בחישת\*‪ %‬קץ‪ ,‬שנ' ואתה לך ‪pp‬‏ (דנ' י"ב‪" ,‬ג)‪ ,‬וכתיב הנני שב ‪yam‬‏ אהלי יעקב‬ ‫‏‪( ‘on‬יר' ל'‪ ,‬י"ח)‪254.‬‬ ‫הנמצא כזה‪ .‬זשה אחת היא יונתי תמתיי‪( 59‬שה"ש‪ ,‬ו'‪ ,‬ט')‪ ,‬זה אברהם‪,‬‬ ‫שנ' אחד היה אברהם ‘‪no‬‏ (יח' ל'ג כ'ד)‪ .‬‏ אחת היא לאמה‪ ,‬זה צחק‪,‬‬ ‫שהיה יחיד לאמו‪ .‬‏ ברה ה יא ליולדתה‪ ,‬זה יעקב‪ ,‬שהיה ברור ליולדתו‪.‬‬ ‫ראוה בנות ויאשרוה‪ ,‬אלו השבטים‪ 9*.‬מלכות ופילגשים‪,‬‬ ‫זה יוסף‪ ,‬איש אשר רוח אלהים בו (בר' מ"א‪ ,‬ל"ח)‪.‬‬

‫[לסדר ל"חי‪ :‬בראשית מ"ב‪s'05 ,‬‏‬ ‫ב"כ קש ל ב רשב כ צ ה סי זשיה ולעשות ‪evaM‬‏‬ ‫הר א" >עק‬ ‫משקל (אי' כ"ח‪ ,‬כ"ה)‪ ,‬אמר ר' ‪ympess‬‏ ביעקב הכתוב מדבר שתנה לו רוח‬ ‫הקודש‪ ,‬וכשנמכר יוסף לא ידע יעקב שהוא חי‪ ,‬חזר ונצנצה בו וידע מה במצרים‪.‬‬ ‫בוא וראה אותו הזמן שנמכר יוסף‪ ,‬לא ידע יעקב ובניו שהוא חי‪ ,‬ולא היה רחוק‬ ‫מהם אלא דרך ‪nawA‬‏ ימים‪ ,‬וכשהגיע הקץ חזר ונצנצה בו‪wW ,‬‏ וירא יעקב כי יש‬ ‫‪ 7‬במקרא‪ :‬והפשיטוך‪.‬‬ ‫‪ 8‬היינו‪ :‬ויט ‪xdp‬‏ חס ד‪.‬‬ ‫‪ 9‬בת"ב ובת"ה הובא הפפוק מיר' ב'‪ ,‬ב'‪ :‬זכרתי לך חסד נעוריך‪ ,‬וכן הוא הנכון כי שם‬ ‫נמכרה ירושלים‪ .‬באג'"ב‪ :‬וציון‪ ,‬על כן משכתיך ‪noT‬‏ (יר' ל"א‪ ,‬ב')‪ ,‬אולם ‪rp‬‏ בו רמז לציון או‬ ‫ירושלים ‪mem‬‏ הע' ‪.)648‬‬

‫‪ 0‬היינו‪ :‬ויהי מקץ שנתים ימים (בר' מ"א‪ ,‬א')‪.‬‬ ‫‪ 1‬כמו‪ :‬במהירות‪.‬‬ ‫‪ 2‬היינו‪ :‬ונבנתה ע יר על תלה‪ ,‬ובכן ישנו רמז לירושלים=ציון‪ .‬גם בפסוק הקודם )‪5‬‬ ‫י"ז) נאמר‪ :‬כי נדחה קראו לך ציון וג"‪.‬‬ ‫‪ 3‬פתיחתא זו היא גם בב"ר‪ ,‬פ"צ‪ ,‬א' (הות"א‪ ,9901 ,‬וש'נ)‪ ,‬אולם ישנו ספק אם היא באמת‬ ‫לסדר דנן שהוא מאוחר (עיין למעלה‪ ,‬צד ‪.)419‬‬ ‫‪ 4‬צריך להוסיף‪ :‬והקול נשמע בית פרעה לאמר באו אחי יוסף וייטב בעיני פרעה ובעיני‬ ‫עבדיו (בר' מ"ה‪ ,‬ט"ז)‪ ,‬ועיין בב"ר (שם‪ ,‬וש'נ)‪ ,‬ופצ"ד‪ ,‬א' )‪17116‬‬ ‫‪5‬‬

‫ע"א סדר זה עיין למעלה‪ ,‬צד ‪ 513‬והלאה‪.‬‬

‫‪ 6‬בב"ר‪ ,‬פצ"א‪ ,‬א' (הות"א‪ ,7011 ,‬וש'נ)‪ ,‬ישנה פתיחה אחרת לסדר דנן בשם ר"י‪ ,‬ואולי‬ ‫צ"ל כאן‪ :‬ר' חייא כמו במה'ג א'‪( 436 ,‬ועיין למעלה‪ ,‬צד ‪ ,518-913‬ע"א הפתיחתא שלפנינו)‪.‬‬

‫לבראשית‪‎‬‬

‫‪NSP‬‬

‫[לסדר מ"א‪ :‬בראשית מ"ד‪ ,‬י"ח ]יי‬ ‫ויגש אליו‪ .‬זש'ה בני אם ערבת לרעך תקעת ‪da‬‏ ‪ oep‬מש' ו'‪ ,‬א'‪-‬‬ ‫ג'‪ 579,‬זה יהודה‪.‬זז‪ 9‬אמר ר' תנחומא הערבת שלם‪ .‬בני אם ערבת‬ ‫ליד עד זה יהודה‪ ,‬שנ' אנכי ‪saM‬‏ ובר" ‪ow‬‏ טייד תק עשת "לזר ‪ono‬‏‬ ‫פיך‪ ,‬וחטאתי לאבי כל‬ ‫באמרי‬ ‫‏‪ oN‬לא אביאנופז‪ 9‬אליך‪ | .‬נוקשת‬ ‫הימים‪ .‬‏ מה כתיב ‪SA‬‏ עפשה ‪TNO‬‏ אפוא בני‪ ,‬לך‪ ,‬התאבק בעפר‬ ‫‪ 9957.973‬לכך נאמר ויגש אליו‪.‬‬ ‫אמרו חכמים‪ 99‬מים עמוקים עצה בלב איש ‪ow‬‏‬ ‫זה יהודה‪ ,‬דלה‪ .‬את יוסף‬ ‫נהל‪,‬‬ ‫כ ה')‪ ,‬זה ‪YD‬‏ ]איש תבונות‪1‬י ‏ יד‬ ‫מן הבור‪ ,‬וכשירדו למצרים לא עמד נגדו אלא יהודה‪ ,‬לכך נאמר מים עמוקים‬

‫וגמ'‪.‬‬ ‫אמר ר' יצחק?‪ 99‬היאך נתגלגל יהודה שיציל לאחיו‪ %93 ,‬שהאריך רוחו ‪yp‬‏‬ ‫יוסף ולא נבהל‪wt ,‬‏ אדני שאל את עבדיו ער ‪pT‬‏ "ט)‪ ,‬וכתיב‬ ‫שמחה לאיש במענה פיו וג' (מש' ט"ו‪ ,‬כ"ג)‪ | %5+.‬אמר לו יהודה‪ :‬‏ בי אדני‬ ‫(בר' מ"ד‪ ,‬י"ח)‪RP ,‬‏ אתה דן אותנו לא בדיני שמים ולא בדיני מלכות‪oss ,‬‏‬ ‫שמים‪ ,‬כל מי שנמצא ‪na‬‏ משלם שנים‪)NO %%5,‬‏ בדיני מלכות‪pn ,‬‏ כל מה שבידינו;‪783‬‬ ‫ולא ‪YHT‬‏ אלא אדם אם היה לו ‪yaT‬‏ ונמצא גנב‪ ,‬מיד מוכרו‪ ,‬ואתה מוצא זה גנב‪,‬‬ ‫‪5‬‬

‫ע'א סדר זה עיין למעלה‪ ,‬צד ‪ 823‬והלאה‪.‬‬

‫‪ 6‬פתיחות על פסוקים אלה ‪wp‬‏ בב"ר‪ ,‬פצ'ג‪ ,‬א'‪ ,‬ת"ב‪ ,‬וינש ד'‪ ,‬ות"ה ‘‪a‬‏ ‪ yy‬למעלה‪,‬‬ ‫צד ‪ ,033‬ע"א הקשר ‪YD‬‏ ההפטרה)‪.‬‬ ‫‪ 7‬צריך למחוק‪ ,‬ונכפל מעקר המאמר להלן‪ .‬הדרש מתחיל במשפט בשם ר"ת‪ :‬הערבת‬ ‫שָלֶם‪ ,‬ואח"כ הפסוקים מבוארים כלפי יהודה כמו בב"ר‪ ,‬שם‪ :‬ד"א בני ‪NO‬‏ ערבת וכו'‪ .‬כנראה‬ ‫כל המאמר היה באיזה ‪won‬‏ של מדרש תנחומא‪ ,‬אלא שחסר בת"ב ובת"ה‪.‬‬ ‫‪ 8‬צ"ל‪ :‬הביאתיו (והטעות כאן היא ע"פ בר' מ"ד‪ ,‬ל"ב)‪ ,‬ובב'"ר‪ :‬תקעת לזר כפיך‪ ,‬מידי‬ ‫תבקשנו‪no .‬‏ תחת‪ :‬וחטאתי ל א בי‪ ,‬צ"ל‪ :‬וחטאתי לך‪.‬‬ ‫‪ 973‬בב"ר נוסף‪ :‬והמליכהו עליך (וע"א שינויי נוסחאות עיין בהות"א‪ ,1511 ,‬וש'נ)‪.‬‬ ‫‪ 0‬פתיחה זו גם בב"ר‪ ,‬שם‪ ,‬ד" (הות"א‪ ,3511 ,‬וש'נ)‪ ,‬ובת"ב‪ ,‬ב'‪ ,‬אולם הנוסח כאן שונה‪.‬‬ ‫וע"א הקשר ‪YO‬‏ ההפטרה עיין למעלה‪ ,‬צד ‪.183‬‬

‫‪ 1‬במקרא‪ :‬תבונה‪ ,‬ועיין בהות"א‪311j ,‬‏ הע' לשו' ‪.1‬‬ ‫‪ 2‬מאמר זה בשם ר' יצחק לא מצאתי במקום אחר‪ ,‬אולם החומר האגדתי השקוע בו ידוע‬ ‫(השוה ההערות הבאות)‪.‬‬ ‫‪ 3‬הפגנון קצת גרוע‪ ,‬וצ'ל‪ :‬היאך נתגלגל הדבר שיהודה יציל את אחיו‪.‬‬ ‫‪ 4‬בפסוק זה מתחילה פתיחתא במה'ג א'‪ :866 ,‬ד"א בי אדני‪ ,‬זהש"ה שמחה ‪?NO‬‏ במענה‬ ‫פיו‪ ,‬זה יהודה ‪ . . .‬ועליו ‪No‬‏ הכתוב ודבר בעתו מה טוב‪ .‬וע'א הקשר ‪yo‬‏ ההפטרה עיין למעלה‪,‬‬ ‫צד ‪-333‬‬

‫‪ 5‬צ"ל‪ :‬אם בדיני שמים‪.‬‬ ‫‪ 683‬ע"פ שמ' כ'"ב‪ ,‬ו'‪.‬‬

‫‪ 7‬השוה ת"ב‪ ,‬ויגש ה'‪ ,‬וב'ר‪ ,‬פצ'נ‪ ,‬ו" (הות'א‪(5511 ,‬‬

‫קצ‬

‫מדרש‬

‫חדש‬

‫על התורה‪:‬‬

‫[לסדר מ'‪ :‬בראשית מ'ג‪ ,‬י"ד ‪₪‬‬ ‫‪rem‬‏ על זאת יתפלל כל‬ ‫יתן לכם רחמים)‪%9‬‬ ‫ואל שדי‬ ‫חסיד אליך לעת מצוא (תה' ל"ב‪ ,‬ו')‪ ,‬לעת (דף י"ד‪ ,‬ע"א) מיצוי נפש‪ ,‬צריך לבקש‬ ‫רחמים להתפלל?‪ %%‬על יציאת נפשו‪ %65.‬וכן עשה משה‪ %%%,‬התפלל על ישראל‬ ‫בעת מיצוי נפש‪ ,‬שנ' וזאת הברכה וג' לפני מותו ‘‪pa‬‏ ל"נ‪ ,‬א')‪ .‬זה הוא לעת מצוא‪,‬‬ ‫לעת מיצוי ‪ybm.073‬‏ אמר ר' יוסי בר חנינה זה מתפלל‪yo 3*:‬‏ דמדומי חמה‪ ,‬מה‬ ‫טעם‪ ,‬על זאת יתפלל כל ‪nops‬‏ היערוך שועך לא בצר אי" ל"ו‪ ,‬י"ט)‪2.‬ז‪3‬‬

‫כיון שנכנסו השבטים לאכל‪ ,‬הושיב אותן כל אחד ואחד לפי גדלו‪ ,‬ש' וישבו‬ ‫לפניו לאכל הבכור ג' כר' מ'"ג‪ ,‬ל"ג)‪ ,‬נמצאו כולן זוגות‪ ,‬ובנימין לא‬ ‫היה לו זוג‪ ,‬נמצא עומד אצלו לבדו‪ .‬אמר לו‪ :‬אם ‪rp‬‏ לך זוג‪ ,‬בא אצלי‪373 ,‬‬ ‫‘‪no‬‏ שם‪ "> ,‬ולבנימין ‪mi‬‏‬ ‫וישא משאות‬ ‫האנשים‪.‬‬ ‫ויתמהו‬ ‫חמש ידות‪ ,‬לכך נאמר ותרב משאת בנימין ומ ‪+‬‬ ‫‪ 5‬ע"א סדר זה ‪yp‬‏ למעלה‪ ,‬צד ‪ 223‬והלאה‪.‬‬ ‫‪ 6‬אין ליקוי בכ"י‪ ,‬אלא הוספתי כאן תחלת הסדר שכבר נזכרה בסוף הפיסקא הקודמת‪.‬‬ ‫‪ 7‬צ"ל‪ :‬ולהתפלל‪.‬‬ ‫‪ 8‬על פסוק זה ישנה פתיחה בת"ב‪ ,‬מקץ ט"ו‪ ,‬ת"ה י"‪ ,‬וב'"ר‪ ,‬פצ"ב‪ ,‬ב' (הות"א‪,8811-9811 ,‬‬ ‫וש'נ)‪ .‬ע'א הקשר עם ההפטרה עיין למעלה‪ ,‬צד ‪ .523‬כאן ניתן בקצור מה שנמצא בת"ב ‪)yy‬‏‬ ‫ת"ה)‪ :‬ד"א לעת מצא‪ ,‬לעת מיצוי הנפש‪ ,‬אמר ר' ישמעאל צריך אדם שיהא מתפלל על יציאת‬ ‫הנפש‪ ,‬שאין לך דבר קשה מיציאת הנפש‪ .‬בקטע מהגניזה (למעלה‪yp‘ ,‬‏ פ"ח‪mem ,‬‏ שם‪ ,‬הע'‬

‫‪ 1‬כעין מאמר זה הוא בשם ר' אלעזר (בן פדת)‪.‬‬ ‫‪ 9‬הסגנון מקוטע‪ ,‬וכנראה היה כאן פירוש אנדתי אחר על ‘‪na‬‏ ל"ב‪ ,‬ו'‪ ,‬היינו שהצדיקים‬ ‫לפני מותם מתפללים על בני דורם ומברכים אותם‪ ,‬ובכן נאמר כאן אח"כ‪ :‬וכן עשה משה וכו'‪.‬‬ ‫ובאמת מאמר כעין זה בשם ר' ירמיה נמצא בפסקא לסדר מ" (להלן‪yp‘ ,‬‏ ר'‪ ,‬ועיין ‪wo‬‏ הע'‬ ‫‪ .)7‬וביחוד היה דרש על ‘‪,txn‬‏ שבמקרא זה בקשר ‪YO‬‏ ‪,‬וז א ת אשר דבר ‪dno‬‏ אביהם ויברך‬ ‫אותם" (בר' מ"ט‪ ,‬כ"ח) בנוגע ליעקב ובניו‪ ,‬ועם ‪,‬וז א ת הברכה" ‘‪pa‬‏ לע‪ ,‬א') בנוגע למשה‬ ‫וישראל‪nem .‬‏ ב"ר‪ ,‬פצ"ז (שטה חדשה‪ ,‬הות"א‪ ,)7221-8221 ,‬ופ"ק‪ ,)6921( 3" ,‬וש'נ‪ .‬אולם כאן‬ ‫הדרש הוא שונה כי בב"ר‪ ,‬פצ"ז‪ ,‬המסקנא היא דוקא מ‪,‬זאת" ולא ‪,‬זאת"‪ :‬זאת אשר דבר ‪RP‬‏‬ ‫כת' כאן אלא וזאת אשר דבר וכו'‪ ,‬וכאן "‪NN‬‏ בפסוק מתה' היה נדרש בתור רמז לברכות‬ ‫יעקב ומשה‪.‬‬ ‫‪ 0‬נראה שצ"ל‪ :‬ש ל יום‪ ,‬וכן בהתחלת המשפט צ"ל‪[ :‬ד"א מה] הוא לעת מצוא‪ ,‬וכו'‪.‬‬ ‫‏‪ Men‬ירוש' ברכות‪ ,‬פ"ד ('‪ ,‬ע"ב)‪ :‬א"ר יוסי בן חנינא ויהא חלקי ‪yo‬‏ המתפללים עם דמדומי‬ ‫חמה‪ ,‬מה טעם‪ ,‬על זאת יתפלל כל חסיד לעת מצוא‪ ,‬מהו לעת מצוא‪ ,‬לעת ריצויו של יום‪.‬‬ ‫עיין גם ב"ר‪ ,‬פצ"ב‪ ,‬ב' (הות"א‪ ,9811 ,‬הע' לשו' ‪.)8‬‬ ‫‪ 173‬צ'ל‪ :‬המתפלל‪.‬‬ ‫‪ 273‬בפסוק זה מתחילה פתיחתא אחרת בת"ה‪dpp ,‬‏ י"‪ ,‬באמצע‪ ,‬אולם בת'ב‪ ,‬סוף סי" י"ד‪,‬‬

‫פסוק זה הוא נשלב בתוך המאמר מילמדנו ‪)yy‬‏ למעלה‪ ,‬צד ‪ ,423‬וצד ‪ .)528‬כאן נזכר רק‬ ‫הפסוק‪ ,‬אבל לא הדרש עליו‪.‬‬ ‫‪ 3‬בנופח שונה בב"ר‪ ,‬שם‪ ,‬ה' (‪ ,2411-8411‬וש'נ)‪ ,‬ופצ'ג‪ ,‬ז' )‪(5611‬‬ ‫‪ 4‬הנוסח כאן מקוטע‪ ,‬והשוה שם‪.‬‬

‫קצג‬

‫לבראשית‬

‫אותו ‏‪ ‘on‬שם‪ ,‬ג')‪ ,‬ולכשיבא הקב"ה להוכיח כל אחד ואחד על אחת כמה‬ ‫וכמה‪ ,‬שכן אמר שלמה כי את כל מעשה האדם האלהים יביא במשפט ‘‪no‬‏ (קה'‬ ‫י"ב‪ ,‬י"ד)‪ .‬אמר לו הקב"ה‪ :‬אתה ‪)nn‬‏ נפשך על בנימין‪ ,‬הרי אני משרה שכינתי‬ ‫בתחום שניכם‪ ,‬זו ירושלם‪ ,‬בבנימין כתיב ‪rap‬‏ כתיפיו שכן (דב' ל"ג‪”ac ,‬‏ זה ‪)amI‬‏‬ ‫המקדש‪ %%93,‬וביהודה‪ ,‬שנ' ויבחר אתז‪ 95‬יהודה (תה' ע"ח‪ ,‬ס"ח)‪.‬‬ ‫אדני שאל כר' מ'ד‪" ,‬ט)‪ .‬אמר יהודה ליוסף‪ %99:‬על ‪yop‬‏ אב ואם‬ ‫שאלתנו‪ ,‬והודענוך‪ ,‬על עסקי משפחה שאלתני‪ ,‬והגדתי לך‪ ,‬מה אתה מתאנה‪ ,‬באנו‬ ‫ליקח שבר‪ ,‬ולא באנו ליקח אשה‪ .‬אמר לו יוסף‪ :‬כמה דברים אתה מדבר‪RP ,‬‏‬ ‫באחיך גדול ממך‪no ,‬‏ ברחוק עומדים‪ .‬אמר לו‪ :‬אני ערב‪ .‬אמר לו‪ :‬במה אתה‬ ‫ערב‪ ,‬בכסף וזהב‪ ,‬אני נותן לך‪ ,‬החרש‪ .‬אמר לו‪ :‬לא בכסף ולא בזהב אני ערב‬ ‫אלא בנפשי‪ ,‬שכך אמרתי לאבי ‪NO‬‏ לא אביאנו אליך |‪)wo 99'₪‬‏‬ ‫אוב = {‪eno‬‏ =הי ‪SNO‬‏ ‪Dn DNATS‬‬ ‫ליב ‪eT‬‏ ‪ev‬בוד‬ ‫כ"ז‪-‬כ"ח)‪| .‬אמר לו יוסף‪ :‬אתם רמאין‪ ,‬רמיה עשיתם ‪YO‬‏ אביכם‪ ,‬מכרתם את‬ ‫אחיכם ואמרתם לאביכם הכר נא (שם‪ ,‬ל"ז‪ ,‬ל"ב)‪ ,‬ואני קניתיו‪ ,‬אקרא אותו ויצא‬ ‫אליכם‪ .‬התחיל קורא‪ :‬יוסף יוסף‪ ,‬צא אליהם‪ .‬וכששמעו מפיו‪ ,‬היו נפנין לארבע‬ ‫פנות הבית‪ ,‬ואומרין‪ :‬אמת הוא מדבר‪ ,‬עד שאמר ‪dno‬‏ אני יוסף אחיכם‬ ‫וג' (שם‪ ,‬מ'ה‪ ,‬ד')‪ .‬‏ ויכר ‪?IDA‬‏ את אחיו ג' שם‪)"a ,‬‏ ח')‪ ,‬מלמד‬ ‫שיצא מאצלם בלא חתימת זקן‪004 .‬‬ ‫למה אמר (דף ט"ו‪ ,‬ע"א) לבנימין אלהים יחנך בני (שם‪ ,‬מ'ג‪ ,‬כ"ט)‪ ,‬לפיוטו‬ ‫שובתחלה] כשבא ‪yw‬‏ [ליעקב] ראה את הנשנים ואת] הילדים‪ ,‬ויאןמר ‪op‬‏ אלה‬

‫לך‪ ,‬ויאמר (הילדים] אשר חנן אלנהים ‪sni‬‏ עבדך n‬‏ יוסף אלהים יוחנך בנין‪ ,‬כדי שיהיו כל (הילדיםן בחנינה‪904 .‬‬ ‫הפל‬

‫עלצ‬

‫רי‬ ‫או‬

‫הבגי מ יין ‪NP‬‏‬

‫שם‪ .‬מה‬

‫‪IC‬‏ וכי"יש לו‬

‫שני צוארין‪ ,‬אלא היה בוכה על בית ראשון ועל בית שני שבחלקו שלבנימין שעתיד‬ ‫ליחרב‪ ,‬ובנימין בכה על משכן שילה שבחלקו שליוסף‪404,‬‬ ‫משפט זה נוסף בגליון‪.‬‬ ‫צ"ל‪ :‬את שבט יהודה‪ ,‬וסוף הפסוק‪ :‬את הר ציון אשר אהב‪ ,‬ואחרי כן צ"ל‪, :‬זו ירושלם'‬ ‫הקודמת‪ .‬השוה אדר"‪ ,‬פל"ה (הוצ' שעכטער‪ 401-501 ,‬וש'נ)‪.‬‬ ‫ע"א הציור הדרמתי הזה של הטענות ‪ap‬‏ יהודה ‪MOH‬‏ עיין ת"ה‪ ,‬ויגש‪ ,‬ה'‪ ,‬והליקוטים‬ ‫סי' קע"ו (להלן‪yp‘ ,‬‏ של"ט‪-‬ש"מ)‪ ,‬והשוה ב"ר‪ ,‬פצ"נ‪ ,‬ח' (הות"א‪ ,8611-0711 ,6611 ,‬וש'נ)‪.‬‬ ‫היינו‪ :‬וחטאתי לאבי כל הימים‪ ,‬והשוה ב"ר‪vO ,‬‏ (‪ :)611‬אהא בנידוי בעוה"ב שנקרא‬

‫‪6‬‬ ‫‪7‬‬ ‫שבשורה‬ ‫‪8‬‬ ‫מילת"ת‪,‬‬ ‫‪9‬‬ ‫ימים‪.‬‬ ‫‪ 0‬פי' מקרא זה (ועיין בב"ר‪ ,‬פצ"א‪ ,‬ז'‪ ,‬הות"א‪ ,‬זלגג‪ ,‬וש'נ) הובא ‪DN‬‏ כדי לבאר מפני‬ ‫מה האחים לא הכירו את יוסף עד שהתודע אליהם‪nem .‬‏ גם ת"ה‪ ,‬ויגש ה'‪ :‬ולא היו מאמינים‬ ‫בו עד שפרע את עצמו והראה להם חותם ברית‪ ,‬וכל כך למה‪ ,‬מפני שיצא מאצלם בלא חתימת‬

‫זקן ועכשיו היה עומד כמלך בחתימת זקן‪.‬‬ ‫‪ 1‬מן "‪,SD‬‏ עד ‪,‬בחנינה" נוסף בגליון‪.‬‬ ‫‪2‬‬

‫עיין ב"ר פע"ח‪ ,‬י"‪ ,‬ופצ"ב‪ ,‬ה' (הות'א‪ ,2411 ,829 ,‬וש'נ)‪.‬‬

‫‪ 8‬השוה למעלה‪yp‘ ,‬‏ פ"ח‪ ,‬הע' ‪.6‬‬

‫מדרש חדש על התורה‪:‬‬

‫קצב‬

‫ותטלנו לביתך‪ ,‬אין אתה עושה כהונן;יז‪ 99‬אלא‬ ‫באזני אדוני‪ ,‬יכנסו דברי באזניך‪,‬‬ ‫לילה אחת‪ ,‬נלקה הוא וכל ביתו בנגעים‪,‬‬ ‫מבקש אתה שיהא‬ ‫כמוך כפרעה;‬ ‫דבר‪ ,‬ואני משמשך ‪YNA‬‏ טוב ממנו‪ 999 ,‬שנ' ‏‬ ‫‪yo‬‏ ל")‪,‬‬ ‫תחת הנער‬ ‫עבדך‬

‫ידבר‬

‫נא‬

‫עבדך‬

‫דבר‬

‫זקינתו שלזה על ידי שמשכנה‪ %%3‬פרעה‬ ‫עכשיו הזהר שלא תלקה כמותו‪ | ,‬כי‬ ‫משמשך‪TN ,‬‏ קטן ואין בו דעת ‪?ywM‬‏‬ ‫‪DA‬‏ "ד‪ ,‬ע'ב) ישב נא‬ ‫ועתה‬ ‫שאני ערבתי אותו‪.‬‬

‫אמר ר' ‪DYND093‬‏ אתה מוצא בשלשה מקומות לא נשמע אלא מיהודה‪ .‬כשבא‬ ‫יוסף אל אחיו‪ ,‬אמר לכו ונמכרנו ‘‪no‬‏ ‪ wo‬ל"ז‪ ,‬כ"ז)‪ ,‬מיד וישמעו אחיו‪ .‬השניה‪ ,‬גג‬ ‫ויאמר ראובן אל ‪ray‬‏ לאמר שני בני תמית (שם‪ ,‬מ"ב‪ ,‬ל"ז)‪ ,‬אמר ‪ 512293‬בניך לא‬ ‫בני הם‪ ,‬וחזר יהודה לזבקש‪ ,‬אמר אנכי אערבנו (שם‪Dy ,‬‏ ט')‪ ,‬מיד ‪pab‬‏ ממנו‪.‬‬ ‫הג'‪ ,‬כשהיו במצרים כל אחיו היו עומדין מנגד‪ ,‬והוא נגש אל יוסף‪ ,‬שנ' ‪irw‬‏ אליו‬ ‫יהודה (שם‪ ,‬מ"ד‪”n< ,‬‏‬ ‫אמר ר' נתן[‪ %9%‬מהוא לשון | ויגש‪ ,‬ללשון מיפה הוא‪ ,‬שנ' ויאמרו גש הלאה‬ ‫(שם‪ ,‬י"ט‪ ,‬ט')‪ .‬אמר ר' נחמיה לשון קרבן הוא‪ ,‬שנ' ויגש את פר החטאת טי" ח'‪,‬‬ ‫י"ד)‪ .‬אמר ר' ‪27O‬‏ ‪ ses‬ויגש לשון בקשה‪ ,‬שנ' וינש ‪sdy‬‏ יהודה‪ ,‬וכתיב ‪oym‬‏ רך‬ ‫ישיב חמה וגמ' (מש' ט"ו‪ ,‬א')‪.‬‬ ‫אבר ‪:geN‬‏ אמר יי‬ ‫‪4D‬‬ ‫הליא לכ ל ‪seof‬‏ ‪ynap‬‬ ‫טים היה ולא יכלו אחיו לענות‬ ‫בטן‬ ‫שק‬ ‫בוסף‬ ‫שי‬ ‫תנחומה‪ 93‬ומה‬ ‫‪ %8‬השוה ת"ב ו'‪ :‬ד"א בי אדני‪ ,‬בנוהג שבעולם מי שלוקח עבד ומצא אותו גנב וכו'‪.‬‬ ‫‪ 8‬כאן יש לנו נוסח יפה‪ ,‬ובב"ר‪ ,‬שם ‏ ‪ ,5511-6511‬וש'נ)‪ :‬יכנסו דבריי באזניך‪ ,‬זקנתו שלוה‬ ‫על ידי‬

‫שמ ש כ ה‬

‫פרעה לילה אחד וכו' (בדפוס ראשון‪ :‬שלקחה)‪ ,‬אולם המבטא‪ :‬שמְשכנה‪,‬‬

‫היינו שלקחה כעין משכון בשביל שהיטיב לאברהם בעבורה‬ ‫(ועיין גם להלן‪ ,‬הע' ‪.)086‬‬ ‫‪9‬‬

‫השוה‬

‫(בר' י"ב‪ ,‬ט"ז)‪ ,‬הוא יותר סגנוני‬

‫ת"ב‪ ,‬שם‪ ,‬וב"ר‪ ,‬שם‪.‬‬

‫‪ 0‬בעין זה בב"ר‪ ,‬פפ"ד‪ ,‬י"ז (הות"א ‪ ,1201‬וש'נ)‪ ,‬בשם ר' יהודה בר' אילעאי‪ ,‬אולם הנוסח‬ ‫כאן הוא שונה‪.‬‬ ‫‪ 1‬בכ"י נכתב בטעות‪ :‬השניה‪ ,‬ויאמר יהודה אל אביו לאמר וגמ'‪ ,‬אמר יהודה‪ :‬את שני‬ ‫בני תמית‪ ,‬אמר לו בניך לַא בני הם‪ ,‬ואח"כ נתקן בגליון ‪ooy‬‏ למעלה‪.‬‬ ‫‪ 2‬היינו יעקב‪AwM .‬‏ ב"ר‪ ,‬פצ"א‪ ,‬ו' (הות"א‪ ,)5211 ,‬וט' (‪ ,2311‬וש'נ)‪ :‬אמר הרי זה בכור‬ ‫שוטה‪ ,‬בניך לא הם בני‪ ,‬אתמהא‪.‬‬ ‫‪ 8‬השוה ב"ר‪ ,‬פצ'ג‪ ,‬ו' (הות"א‪ ,4511 ,‬וש'נ)‪ ,‬ועיין ביחוד יל'ש‪ ,‬ויגש‪ ,‬ר' ק"נ; ‪DY‬‏ א'‪;266 ,‬‬ ‫ולק"ט‪ ,‬ריש ויגש‪ .‬מאמר ר' נתן כאן ‪AIN‬‏ במקורות האחרים בשם ר' יסי‪ ,‬ור' נתן אומר אין‬ ‫ויגש אלא משמוש (בלק"ט‪ :‬משוש‪ ,‬ובמה'ג‪ :‬בדיקה)‪.‬‬

‫והשוה למעלה‪ ,‬עמ' פ"ה‪ ,‬הע' ‪.81‬‬

‫‪ 4‬לא נזכר כלל במקורות האחרים‪ ,‬ו‪,‬בקשה" הוא כמו ‪,‬פיוס" שהוא גם ‪vo‬‏ בשם ר' נחמיה‪,‬‬ ‫ועיין אג'ב‪ ,‬פכ"ב ב'‪ :‬ורבי נחמיה אומר אי ויגש אלא ל שון בק שה‪ ,‬שנ' ויגש אליו‬ ‫יהוד ה כמו כאן‪.‬‬ ‫‪ 5‬עיין ב"ר‪ ,‬פצ'ג‪ ,‬י' (הות"א‪ ,9511-0611 ,‬וש'נ)‪ ,‬וי"א ‪0‬זגג)‪ .‬הנוסח כאן בתחלתו דומה‬ ‫לזה שבב"ר‪ ,‬י'‪ :‬יוסף קטנן שלשבטים היה‪ ,‬אולם הסוף שונה‪ .‬בכל המקורות האחרים לא נזכר‬ ‫ר' תנחומא‪ ,‬וכנראה המאמר כאן נובע מאיזה נוסח חדש של מדרש תנחומא‪ .‬והשוה עוד להלן‬ ‫בליקוטים מילת"ת‪ ,‬סי' ‪py‬‏‬

‫קצה‬

‫לבראשית‬

‫אמר ר' שמואל תחת ‪xamp‬‏ יהיו (תה'‬ ‫ויאסר יוסף מרכבתו‬ ‫מ"ה‪ 0.214 ,‬כשהלך ‪ypa‬‏ ‪ saw‬לחרן‪ ,‬לא היה ‪aey‬‏ אלא מקל‪ ,‬שנ' כי במקלי‬ ‫עברתי (בר' ל"ב‪ ,‬י"א)‪ ,‬וכשחזר‪ ,‬ועתה הייתי לשני מחנות (שם)‪ .‬וכן יוסף כשירד‬ ‫למצרים‪ ,‬לעבד נמכר יוסף ‘‪MA‬‏ ק'ה‪ ,‬י"ז)‪ ,‬ועכשווי?ו‪ +‬ויוסף הוא השליט על הארץ‬ ‫(בר' מ"ב‪ ,‬ו')‪ .‬וכן ישראל כשגלו מארצם‪ ,‬בקולרים יצאו‪ ,‬וכשהן באין‪ ,‬מה כתיב‬ ‫שם‪ ,‬והבאתיייי‪ +‬את כל אחיכם מכל ‪no‬‏ מנחה לי'י בסוסים וברכב גג'‬ ‫(יש' ס"ו‪ ,‬כ')‪.‬‬

‫[לסדר מ"בי‪ :‬בראשית מ"ז‪ ,‬כ"ט ]‪53‬‬ ‫אבי‬ ‫היה‬ ‫‏‪ ee‬קוב ישוש ‪eeN‬‏ עעיתיה ‪MOT‬‏ ‪ ea‬שהמ‬ ‫ל"ב‪ ,‬ל"ט)‪ +1+.‬למה אני אני שתי פעמים‪ ,‬אלא אמר‪ :‬אני ראשון ואני ‪NNIJ‬‏ אני‬ ‫הוא בעולם הזה ואני הוא לעולם הבא‪ ,‬אני הוא שהגליתי את ישראל‪ +:5‬ואני הוא‬

‫שעתיד לגאלם בסוף מלכות רביעית‪ ,‬שנ' לכן הנה ימים באים נאם י"י ולא ‪DA‬‏ ‪oY‬‬ ‫ע"ב) יאמרו ‪yT‬‏ חי י"י אשר העלה את בני ישראל מארץ מצרים גג'‪ ,‬כי אם חי יי‬ ‫אשר העלה ואשר הביא וג' (יר' כ'ג‪ ,‬ז')‪.‬‬ ‫ואין אלהים ‪yot‬‏ ‪ vo( pa‘ pets‬וכל גוי אשר יאמר ‪wap‬‏ אלוה‬ ‫‪ 2‬ע'א פתיחה זו וקישורה ‪YO‬‏ ההפטרה‪ ,‬וכמו"כ ע"א הסיום בסוף המאמר‪ ,‬עיין למעלה‪,‬‬ ‫צד‬

‫‪.933‬‬

‫‪8‬‬

‫צ"ל‪ :‬ועכשיו‪.‬‬

‫‏‪ 412b‬צ"ל‪ :‬והביאו‪.‬‬ ‫‪ 314‬ע"א סדר זה עיין למעלה‪ ,‬צד ‪ 043‬והלאה‪ .‬המעתיק הציג בראש הפסקא‪ :‬ויחי יעקב‪,‬‬ ‫מפני שהיה רגיל אצל המחזור השנתי של בבל אשר בו היתה פרשת ויחי‪ ,‬אולם בא"י הסדר התחיל‬ ‫ב‪,‬ויקרבו ימי ישראל למות" ‪mem‬‏ שם‪ ,‬צד ‪.)548‬‬ ‫‪ 4‬פיסקא זו היא גם בפדר"א‪ ,‬פל"ד‪ ,‬וכנראה כל הפרק ‪wo‬‏ שייך לפדר דנן‪ ,‬אלא שנמצא‬ ‫‏‪ pin av‬ומוקממ יוארה איבוברע( הלודג תררוש שרדמב ‪,‬הז ז"כעו רשפא ‏‪ Ty‬אוצמל וב תובקע‬ ‫הפדרים כמו שאוכיח בכרך ג' של ספרנו)‪ .‬ראיה לדבר היא העובדא שישנן שם אגדות ע"א‬ ‫אספת המתים אל אבותיהם וע"א ישראל שמתו בחו"ל בהתאם לאגדות שנדרשו בקשר עם בר'‬ ‫מ"ב‪ ,‬כ"ט‪-‬ל'‪.‬‬

‫ע"א הקשר של פסוק הפתיחה‬

‫(דב' ל"ב‪ ,‬ל"ט) ‪yo‬‏ ההפטרה‬

‫עיין למעלה‪ ,‬צד‬

‫‪.5‬‬

‫‪ 5‬שונה בפדר"א (משתמש אני בהוצאה הב'‪ ,‬ויניציאה ‪ ;451+‬ההוצאה הא'‪ ,‬קושטנטינה‬ ‫‪ ,4‬היא משובשת ולקויה)‪ :‬מה ראה הכתוב לומר ב' פעמים אני אני‪ ,‬אלא אמר הקב'"ה אני‬ ‫הוא בעוה"ז ואני הוא לעוה"ב‪ ,‬אני הוא שנאלתי אתכם ממצרים‪ ,‬אני הוא שעתיד לגאול אותן‬ ‫בסוף מלכות רביעית‪ ,‬לכך נאמר אני אני הוא‪ ,‬וכמו"כ ביל"ש‪ ,‬האזינו‪ ,‬רמז תתקמ"ו‪ ,‬בשם פדר"א‪.‬‬ ‫בד'ק מקוטע‪:‬‬

‫אלא אמר הב'ה אני הוא שעתיד‬

‫לנאול אותן וכו'‪.‬‬

‫גם כאן צ"ל‪ :‬אני הוא‬

‫שה ע ל יתי את ישראל [ממצרים] ואני הוא שעתיד וכו'‪ ,‬ובכן הובא כאן אח"כ הפסוק מיר'‬ ‫גר‪.‬‬ ‫כ"נ‪ ,‬ז'‪ :‬ולא יאמרו עוד חי י"י אשר ‏ ה ע לה את בני ישראל ‪osip‬‏ מצרים‬ ‫‪ 6‬חפר בפדר"א הנדפס‪ ,‬אולם ביל"ש ישנו לנכון החלק מפסוק זה אשר עליו סובב הדרש‬ ‫הבא‪.‬‬

‫מדרש חדש על התורה‪:‬‬

‫קצד‬

‫[לסדר מ"ב‪ :‬בראשית מ"ו‪ ,‬כ"ח‬ ‫ואת‬

‫יהודה‬

‫שלח'י‬

‫זשה המשל ופחד ‘‪ywon‬‏ (אי' כ"ה‪,‬‬

‫לפניו‪.‬‬

‫‪ 3.504‬אמר ר' שמנעון ‪aq‬‏ יוחי ‪)dp‬‏ שוהרקיע שןלמים] הוא ומלאנכי הושרת‬ ‫שלאןש הן]‪ ,‬לא מים מוכבין] את האש ולא האש שורןפת] את המים‪ (599) ,‬עושה‬ ‫שנלום] במרומיו‪ .‬‏ וכן יהודה ויוסף‪ ,‬זה ארי חה שור‪ ,‬נלחמים זה עם זה‪snob ,‬‏‬ ‫עומד ומתנגש עמו‪ ,‬ועכשיו אביו שולחו אצלו‪ ,‬יש לך שלום גדול מזה‪.‬‬

‫אמרו ‏‪ ODN‬כי יהודה גבר באחיו וגמ'‪( %93‬דה"א‪ ,‬ה'‪ ,‬ב')‪| .‬אמר יעקב‪:‬‬ ‫הואיל ושניהם גדולים ומלכים‪ ,‬נאה למלך לילך אצל המלך‪ .‬מיכן אמרו חכמים‬ ‫שהמלך שקול כנגד כל העם‪,‬ז‪ +9‬וכן משלו בשאול‪ %93,‬אתם תהיו לעבר אחד‬ ‫ואני ויהונתן בני נהיה לעבר אחד ‏ ש'א י"ד‪ ,‬מ')‪ ,‬הוי שהמלך ‪yp‬‏ כנגד כל ישראל‪.‬‬ ‫שהוא עתיד‪ +99‬ליטול מלכות לפניו‪ ,‬ששאול מלך תחלה ואחר כך דוד‪ ,‬אלא ‪wb‬‏‬

‫יוסף שהוא לשעה‪ ,‬ואחר כך יטול יהודה שהוא לדורות‪ ,‬לכך נאמר לפניו‪.‬‬ ‫אמר ר' תנח ומא‪9‬גי‪ +‬וכי מה ראה יעקב לשלח את יהודה מכל השבטים‪,‬‬ ‫אלא אמר לו‪ :‬אתה התחלת במצוה זו‪ ,‬ועל ידך היא נגמרת‪ .‬והיכן התחיל ‪am‬‏‬ ‫כשהוא אומר ויגש ‪sdy‬‏ יהודה (בר' מ"ד‪ ,‬י"ח)‪ ,‬לפיכך הוא גומרה‪ ,‬ואת יהודה שלח‬ ‫לפניו‪ .‬וביציאת מצרים הן ‪pmop‬‏ לים‪ ,‬שנ' היתה יהודה לקדשו‪ ,‬ואחר כך ישראל‬ ‫ממשלותיו‪ ,‬מה כתיב שם‪ ,‬הים ראה וינופ (תה' קי"ד‪ ,‬ב'‪-‬נ')‪ ,‬גג‬ ‫‪4‬‬ ‫‪5‬‬

‫ע"א סדר זה עיין למעלה‪ ,‬צד ‪ 433.‬והלאה‪.‬‬ ‫פתיחתא‬

‫זו גם בת"ה‪,‬‬

‫ויגש ו'‪ ,‬והשוה‬

‫למעלה‪,‬‬

‫צד‬

‫‪,733‬‬

‫‪YR‬‏ הקשר‬

‫‪YO‬‏ ההפטרה‪.‬‬

‫מן‬

‫‏‪ IDR,‬רשב"י" עד ‪,‬במרומיו" נוסף על הגליון‪ .‬בת"ה בסתם‪ :‬א"ר שמעון‪ .‬וע"א מאמרו זה של‬ ‫רשב"י עיין פסדר"כ‪ ,‬ג'‪ ,‬ע'א‪ :‬תני רשב"י ‪. . .‬הרקיע של ‪po‬‏ והמלאך של אש ‪mo‬‏ דרים זה את‬ ‫זה ואינן מזיקים זה את זה (השוה ההערות שם‪no ,‬‏ באכער‪ ,‬אגדות התנאים‪ ,‬ח"ב‪ ,41+ ,‬הע' ‪.)2‬‬ ‫‏‪ men‬עוד הפתיחתא של ר"ת מפסוק זה לסדר א' (למעלה‪ ,‬עמ' ט'ז)‪.‬‬

‫‪ 6‬ע"א הקשר עם ההפטרה עיין למעלה‪xT ,‬‏ ‪ .833‬קצת מן המאמר כאן נמצא במ"א (הו"ב‪,‬‬ ‫ח"א‪ ,‬ק"ה‪ ,‬למעלה)‪ :‬ואת יהודה שלח‪ ,‬ולמה שלח את יהודה‪ ,‬ולא ראובן ולא שמעון ולא לאחרים‪,‬‬ ‫אמר יעקב‪ :‬יהודה מלך‪NIDA ,‬‏ מלך‪ ,‬לא אשלח אל פני מלכים אלא מלך‪ .‬ובאופן אחר‪ ,‬בקשר‬ ‫‏‪ ay‬ברזל בברזל ‪MI‬‏ (מש' כ"ז‪ ,‬י"ז)‪ ,‬במה"ג א'‪ ;786 ,‬השוה גם ת"ב‪ ,‬ויגש ו'‪ ,‬בסוף‪.‬‬ ‫‪ 7‬כעין זה בב"ר‪ ,‬כ"י וואטיקאן‪ ,‬פצ"ה (הות"א‪ ,)1421-2821 ,‬ושם‪ :‬מיכן שהמלך שקול‬ ‫כנגד הכל‪.‬‬ ‫‪8‬‏ ‪ Dw‬בשם ר' יצחק‪sno :‬‏ ‪ noy‬לעבר אחד ואני וגו'‪ ,‬מיכן שהמלך שקול כנגד הכל‪.‬‬ ‫‪ 90‬הפגנון גרוע כאן‪ ,‬והשוה שם‪:‬‬‫‪4‬‬

‫יהודה ויוסף‪ ,‬יטול‬ ‫שהוא לשעה ואחר‬ ‫מלך תחלה ואח'"כ‬ ‫‪ 014‬מאמר זה‬

‫לפניו‪,‬‬

‫לזה שהוא ‪ynp‬‏ ליטול מלכות לפניו ‪...‬‬

‫יוסף שהוא לשעה ואחר כך יהודה שהוא לעולם ‪ . . .‬יהודה ובנימן‪ ,‬יטול בנימן‬ ‫כך יהודה שהוא לעולם‪ ,‬וכו'‪ ,‬ולמשפט האחרון מקביל מה שנאמר כאן‪ :‬ששאול‬ ‫דוד‪.‬‬ ‫לא נמצא בת"ב ולא בת"ה‪ ,‬ונובע מנוסח חדש של מדרש תנחומא‪ .‬קצת ממנו‬

‫נמצא גם במה‪ ,‬א'‪ :886 ,‬אמר לו ‪xav‬‏ אתה התחלת במצוה זו‪ ,‬על ידך היא נגמרת‪ ,‬וכו'‪.‬‬

‫‪ 114‬השוה מ"ת ק"ד‪ ,‬ח'‪-‬ט' (הו"ב‪ ,474-574 ,‬וש'נ)‪ ,‬וכאן האגדה מקוצרת‪.‬‬

‫לבראשית‬

‫קצז‬ ‫י"‪" ,‬ב)‪ ,‬ואם זרע רע‪ ,‬מה כתיב‪,‬‬ ‫שהוא זורע בעולם הזה‪ ,‬הוא קוצר‬ ‫מעשה )"‪( 724‬קה' "ב‪" ,‬ד)‪ ,‬ואין‬ ‫שנ' אז יבקע כשחר אורך \וגמ'‪%24‬‬

‫כתיב‪ ,‬זרעו לכם לצדקה קצרו לפי ‪not‬‏ הו"‬ ‫חרשתם רשע עולתה קצרתם וג' (שם י"ג)‪ ,‬ממה‬ ‫לעתיד לבוא‪ ,‬אם טוב ‪)NO‬‏ רע‪ ,‬שנ' כי את כל‬ ‫לאדם ממה שיסמוך עליו אלא מעשיו הטובים‪,‬‬ ‫(יש' נ"ח‪ ,‬ח')‪.‬‬ ‫אמרו רבותינו "‪ 5924‬כל שבעת ימי האבל הנפש מחזרת על הגוף ומתאבלת‬ ‫עליו‪ ,‬שנ' אך בשרו ‪yop‬‏ יכאב ‪new‬‏ עליו תאבל (אי' י"ד‪ 5"2(,034 ,‬לאחר שבעת‬ ‫ימי האבל ‪TA‬‏ מתולע‪ +3:‬ונמס וחוזר לעפר כשהיה‪ ,‬שנ' וישוב העפר על הארץ‬ ‫כשהיה (קה' "‪rc 2‬‏ והרוח חוזרת למקום שנתנה ממנו‪ ,‬שנ' ‪mam‬‏ תשוב אל‬ ‫האלהים‪ .‬וכל הגופות )‪ 001234‬בעפר עד ‪erp‬‏ משתייר מן הגוף כמלוא תרוד‬ ‫רבק‪ +%3,‬ומתערב בעפר כשאור בעישה‪ +*+.‬ולעתיד ‪daw‬‏ ‪ ayn‬שיפקוד הקב"ה‬ ‫לארץ שתתן פקדון כל הגופות שנתערבו בעפר‪ ,‬הארץ מייפה ומרבה ומעלה את‬ ‫הלוש מן הארץ‪ +53,‬והקברות נפתחין‪ ,‬שנ' וידעתם כי אני י'י בפתחי את קברותיכם‬ ‫וגמ' (יח' ל"ז‪"QA ,‬‏ ואוצרות הנשמות שהין‪ +%3‬בידו ‪ 77734‬נפתחין‪ ,‬שנ' אשר בידו‬ ‫נפש כל חי אי" "ב‪ ,‬י')‪ ,‬ומחזיר את הרוחות אל אפיהן‪ ,‬שנ' תשלח רוחך יבראון‬ ‫וגמ' (תה' ק"ד‪ ,‬ל')‪ ,‬והנפשות הן מנפיחתו (דף ט"ז‪ ,‬ע"א) שלהקב"ה‪ ,‬שנ' ויפח באפיו‬ ‫‪ 7‬היינו‪ :‬האלהים יביא‬ ‫‪ 8‬היינו‪ :‬והלך לפניך‬ ‫‪ 9‬גם בפדר"א‪ ,‬פל"ד‪,‬‬ ‫בלתי ספק שהנוסח כאן הוא‬

‫במשפט על כל נעלם אם טוב ואם רע‪.‬‬ ‫צדקך כבוד ה' יאספך‪.‬‬ ‫ובנדפס‪ :‬שבעת ימי האבל מתחיל הנוף להתליע ונמס וכו'‪ ,‬אולם‬ ‫הנכון‪ ,‬וכן היה כעין זה לפני בעל הרוקח ‪)DIA‬‏ סי' ‪wa‬‏ בפדר"א‬

‫לביתו‪ ,‬ל א חר ז' הגוף מתליע‬ ‫נוסף‪ :‬תן לו כמו שנתנה לך טהורה‬ ‫בטהרה אף אתה בטהרה‪ ,‬כפי כ"י‬ ‫כנראה הוא כמו ברוקח (עיין תרגומו‬

‫שלו‪ :‬ז' ימי האבל הנפש חוזרת והולכת מביתו לכוכו ומכוכו‬ ‫והרוח תשוב אל [האלהים] אשר נתנה (קה' י"ב‪ ,‬ז')‪ ,‬ושם‬ ‫(ע'פ ‪wan‬‏ קנ"ב‪ ,‬ע'ב‪ :‬תנה לו כמו שנתנה לך‪)DA ,‬‏ [‪TIN‬‬ ‫מינכען‪ ,‬עיין ד"ס‪ ,‬שבת‪ ,‬צד ‪No .)173‬‏ בכ"י עפשטיין הנוסח‬ ‫של פרידלענדער‪ ,‬שם‪ ,‬צד ‪(752‬‬ ‫‪ 0‬השוה ‪waN‬‏ קנ"ב‪ ,‬ע"א למטה‪ ,‬ועיין בד"ס‪ ,‬שם‪ .‬שונה לגמרי ממה שנאמר כאן הוא המאמר‬ ‫בירוש' מו"ק‪ ,‬פ'ג ‪DA‬‏ פ"ב‪ ,‬ע"א‪ ,‬וע"א שינויי נוסחאות עיין ב"ר‪ ,‬פ"ק‪ ,‬ז'‪ ,‬הות"א‪ ,0921 ,‬וש'נ);‬ ‫כל תלתא ‪rop‬‏ נפשא טייסא על גופא‪ ,‬סבורה דהיא חזרה לגביה‪ ,‬כיון דהוא חמייא דאישתני‬

‫זיוהון דאפוי היא שבקא ליה ואזלה לה‪ ,‬לאחר ג' ימים הכרפ נבקעת על פניו וכו'‪nem .‬‏ ‪yT‬‬ ‫ת"ה‪ ,‬מקץ ד'‪ :‬א"ר כהנא אחר ג' ימים הבשר נסרח‪ ,‬ופניו משתנות‪ ,‬ונפשו מתאבלת עליו‪ ,‬שנ'‬ ‫אך בשרו עליו יכאב‪.‬‬ ‫‪1‬‬

‫צ"ל‪ :‬מתליע‪.‬‬

‫‪ 234‬בפדר"א הנדפס‪ :‬רבי שמעון אומר כל הגופות נוגעין בעפר הארץ‪ ,‬ובכ"י עפשטיין‪:‬‬ ‫ר' ישמעאל (שם‪ ,‬צד ‪ .)8852‬פרידלענדער מתרגם‪tsud :‬‏ ‪llA eht seidob elbmurc otni eht‬‬ ‫‏‪ 01, the earth.‬ריעמו 'עה( )‪: 5‬ל"צש ‪,‬ןיעוגנ םלוא ‏‪ yaw pr‬לעופה ‏‪, "yy‬ךכ קרו תאיצי חור‬ ‫חיים מאדם «‪eripxe‬‏ כנראה שצ"ל‪roop :‬‏ (וכן כאן תחת ‪,‬נמסו")‪.‬‬ ‫‪ 3‬צ"ל‪ :‬רקב‪ ,‬וכן בפדר"א‪.‬‬ ‫‪= 4‬בעיסה‪ ,‬ובפדר"א‪ :‬והוא מתערב בעפר הארץ כשאור שהוא מתערבב בעיסה‪.‬‬ ‫‪ 5‬הנופח כאן יותר' נכון מבפדר"א‪.‬‬ ‫‪= 6‬שהן‪.‬‬

‫‪ 7‬מיותר‪ ,‬וצריך “‪?nov‬‏‬

‫מדרש‬

‫קצו‬

‫חדש‬

‫שני‪ ,‬אחיהו לעולם הזה ולעולם הבא‪.‬זו‪+‬‬

‫‪yb‬‏ התורה‪:‬‬

‫ממית לאֶלו ומחיה לאלו‪wy ,‬‏‬

‫אני‬

‫ביום ‪spp‬‏ וברחמים גדולים‬ ‫גדולים [אוקבצך (יש' נ"ד‪ ,‬ז')‪,‬‬ ‫מידי מציל‪ ,‬אץ מי‬ ‫שלטון ומי יאמר לו מה תעשה‬

‫את רושלם*‪:‬י‬ ‫מחצתי‬ ‫ואחיה‪.‬‬ ‫אמית‬ ‫ארפא לה‪ ,‬ש' וברגוע קטן עזבתיך (וברןחמים‬ ‫ונאמר ארפא משובתם ("ד‪ ,‬ג'‪ ,‬כ"ב)‪,‬פו‪ +‬‏ ואין‬ ‫שמציל את הרשעים מידי‪ ,‬הה"ד באשר דבר מלך‬ ‫(קה' ח'‪ ,‬ד')‪024.‬‬ ‫אמרו רבותינו ז"ל‪ +19‬אין הנפש יוצאה מן הגוף עד שתראה את השכינה‪ ,‬שנ' לא‬ ‫‏‪ Soin‬לראות את ‘‪wo‬‏ ל"ג‪ ,‬כ')‪ .‬אמר ר' זעירא?פי כל הנפשות חוזרות ונאספות‬ ‫איש אל דור ‪xamp‬‏ ואל עמיו‪ ,‬הצדיקים ‪yo‬‏ הצדיקים‪ ,‬והרשעים ‪yo‬‏ הרשעים‪,‬‬ ‫הצדיקים מתקיימין‪ +9?%‬בשלום‪ ,‬שנ' ‪yaK‬‏ ‪ ydo‬וג'‪( +?+‬יש' נ'ז‪ ,‬ב')‪ ,‬אבל הרשעים‬ ‫אינם כן‪ ,‬מה כתיב בהן‪ ,‬ישובו רשעים לשאלה וג' (תה' ט'‪ ,‬י"ח)‪524.‬‬ ‫אמר ר' תנחומא‪ +%‬ממה שאדם זורע הוא קוצר‪)NO ,‬‏ זרע טוב‪ ,‬מה‬

‫‪ 7‬בפדר"א‪ ,‬ד'"ו‪ :‬כל גוי שיאמר שיש אלוה שני‪ ,‬אני אמיתהו במות שני שאין בו תחיה‪ ,‬וכל‬ ‫נוי שיאמר שאין אלוה שני אני |א ני‬

‫(צריך להסיר) אחייהו לחיי העוה"ב‪.‬‬

‫ולעתיד לבא ‪pom‬‏‬

‫לאלו ומחיה לאלה‪ ,‬וכמו"כ ביל"ש‪ .‬בד"ק‪ :‬כל גוי ‪ ...‬תחיה‪ ,‬וכל גוי שיאמר שיש | )>>‬ ‫שאין) אלוה אלא אני‪ ,‬אני אחיהו ב מות שני ‏ צריך למחוק) לחיי העוה"ב‪ ,‬וממית לאלו‬ ‫ומחיה לאלו‪ ,‬וכו'‪.‬‬

‫כאן הנוסח מקוטע‪.‬‬

‫‪ 8‬בפדר"א הנדפס נוסף‪ :‬ואת עמה‪ ,‬אולם ביל"ש כמו כאן‪.‬‬ ‫‪ 9‬בכ"י נאמר מקודם‪ :‬ארפא לה‪ ,‬שנ' ארפא משובתם‪ ,‬אולם אח"כ מתוקן בגליון כמו‬ ‫למעלה‪ .‬פסוקים אלה לא נזכרו לא בפדר"א הנדפס ולא ביל"ש‪.‬‬ ‫‪ 0‬שונה שם‪ :‬וכל מלאך ושרף לא יצילו את הרשעים מדינה של גיהנם‪ ,‬שנ' ואין מידי מציל‪.‬‬ ‫‪ 124‬נם זה בפדר"א‪ ,‬פל"ד‪ ,‬אולם המאמר נובע מספרא‪ ,‬ויקרא‪ ,‬פ"ב (הוצ' ווייס‪ ,‬ד'‪ ,‬ע"א)‪:‬‬ ‫רבי דוסא אומר הרי הוא אומר כי לא יראני אדם וחי‪ ,‬בחייהם אינן רואים אבל רואים במיתתן‪,‬‬ ‫והשוה ספרי‪ ,‬במדבר ‪pY‬‏ הו"ה‪ ,101 ,‬שו' ‪ :)02‬ומה ת"ל כי לא יראני אדם וחי‪ ,‬כשהוא חי אינו‬ ‫רואה‪ ,‬אבל רואה הוא בשעת מיתה‪.‬‬ ‫‪ 224‬בפדר"א הנדפס‪ :‬רבי עזריה‪ ,‬וכן בילה"מ ליש'‪ ,‬נ'ז‪ ,‬ב' (הוצ' שפירא‪ ,)812 ,‬אולם בכ"י‬ ‫עפשטיין כמו כאן (עיין תרגומו של ג‪ .‬פרידלענדר באנגלית‪rezeilE ,‬‏ ‪6 ed ibbaR‬אזות‪,‬‬ ‫לונדון ‪ ,6291‬צד ‪ ,552‬הע' ‪.)1‬‬

‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫הקב"ה‬

‫צ"ל‪ :‬מתקדמין‪.‬‬ ‫בכ"י היה מקודם‪ :‬באי בשלום‪ ,‬ואח"כ מתוקן בגליון כמו למעלה‪.‬‬ ‫מן ‪,‬אבל הרשעים" חסר בפדר"א‪no ,‬‏ שם הנוסח שונה אחר ‪,YO‬‏ הרשעים"‪ :‬שכן אמר‬ ‫לאברהם אבינו ואתה תבא אל אבותיך בשלום (בר' ט"ו‪ ,‬ט"ו)‪ ,‬וכי כשהנפש יוצא מן הגוף‬

‫זהו השלום‪ ,‬אלא שהמלאכים מקדימין ואומרים לו שלום‪ ,‬שנ' יבא שלום ינוחו ‪yb‬‏ משכבותם‪,‬‬

‫וכתוב אחר אומר נאספת אל קבורתיך (צ"ל‪ :‬ונאספת אל קברותיך) בשלום (מ"ב כ"ב‪ ,‬כ'‪,‬‬ ‫ודה"ב ל"ד‪ ,‬כ"ח)‪ .‬ובילה"מ‪ :‬וכשהנשמה יוצאה מן הגוף זהו השלום‪ ,‬אלא שה צדיקים‬ ‫מקדמין אותו‪ ,‬אומרין לו‪ :‬בא בשלום‪ ,‬שנ' יבא שלום וכו' (השוה גם הנוסח בכ"י עפשָטיין כפי‬ ‫תרגומו האנגלי של פרידלענדער‪ ,‬שם‪ ,‬ועיין ברוקח‪ ,‬סי' שי"ג‪ ,‬בסוף)‪ .‬אולם האגדה‬

‫שה מל‬

‫א כים‬

‫מקדמים את נפשות הצדיקים היא ידועה ‪mem‬‏ מ"ת‪ ,‬פ"ל‪ ,‬ג'‪ ,‬הו"ב‪ ,82+ ,‬וש'נ)‪ ,‬והנוסח‬ ‫שה צריק ים מקדמים אותן כנראה נשתבש ע"י גירסא כעין כאן‪ :‬הצדיקים מתקדמין‬ ‫(היינו‪ :‬ע"י המלאכים) בשלום‪ ,‬ומ‪,‬מתקדמין" נעשה ‪,‬מקדמים" או ‪,‬מקדימים"‪ ,‬ובכן כל המובן נשתנה‪.‬‬ ‫‪ 624‬מאמר זה כנראה נובע מנוסח חדש של מדרש תנחומא‪ena .‬‏ הוא הדרש על הו' "‪,‬‬ ‫י"ב‪ ,‬בסוכה מ"ט‪ ,‬ע"ב‪ ,‬בשם ר' אלעזר בן פדת‪.‬‬

‫קצט‬

‫לבראשית‬

‫[נלסדר מ'"ג‪ :‬בראשית מ"ח‪sno“ ,‬‏‬ ‫יא טר" ‪!SOID‬‏ ות" אמר ר'‬ ‫יה‬ ‫אר ההיביר "םה לא‬ ‫הלה יכ ח‬ ‫פינחס הכהן כי צל ימינו עלי ארץ‪ +7%.‬לא אמר כצלו שלכותל או כצלו שלאילן‪,‬‬ ‫אלא כצלו שלענן‪ +53,‬שנ' גז חיש ונעופה ‪MA‬‏ צ'‪ .)" ,‬ואין מקוה‪( ++9‬דה"א‪ ,‬כ"ט‪,‬‬ ‫ט"ו)‪ .‬ואומר אדם להבל דמה וגו'‪( +9%‬תה' קמ"ד‪ ,‬ד')‪ .‬ואין מקוה‪ ,‬ואין מי שיקוה‬ ‫שלא ימות‪ ,‬שנ' מי גבר יחיה ולא יראה מות וגמ' (שם‪ ,‬פ"ט‪ ,‬מ"ט)‪ ,‬ממיתה שהיא‬ ‫לעולמי עולמים‪ ,‬שנ' יחי ראובן ואל ‪om‬‏ ‘‪ pa‬ל"ג‪ ,‬ו')‪ ,‬והלא ראובן ‪pn‬‏ במצרים‪,‬‬

‫אלא ואל ימות במיתתן שלרשעים‪ +5: ,‬לפי שמיתתן שלבריות בעולם הזה ביד מלאך‬ ‫המות‪ ,‬לפיכך הן חיים לעתיד לבוא‪ ,‬אבל לעולם הבא מיתתן שלרשעים בידי‬ ‫שמים‪ ,‬ואינן חיין‪ ,‬שנ' והנחתם שמכם לשבועה ‘‪no‬‏ (יש' ס"ה‪ ,‬ט"ו)‪264,‬‬ ‫‏‪ Pa Nona‬חייך לג ‏‪". Gn‬יררמא חית שה ?א ‏‪ cand:‬בישו ית‬ ‫פה‬ ‫קה ט'‪" ,‬א)‪ ,‬ביעקב הכתוב מדבר‪ .‬כי ל א‬ ‫וראה תחת השמש‪++‬‬ ‫לק ל ים המרוץ‪ ,‬תמל‪ ,‬וישא ‪ypa‬‏ ‪( moy‬בר' כ"ט‪ ,‬א')‪ ,‬ועכשיו‪NOF ,‬‏‬ ‫‪o‬‏ | המול;‪ -‬ןישה אל‬ ‫‪ia‬לח‬ ‫ר ר ‪oc‬‏=ה‬ ‫הל אל בג‬ ‫הגל ‪ee‬‏ טוט ל‬ ‫‪644‬‏ ‪ Ry‬סדר זה‪ ,‬עיין למעלה‪ ,‬צד ‪ 543‬והלאה‪.‬‬

‫‪ 7‬צ"ל‪ :‬כצל ימינו על הארץ‪ ,‬ופסוק הפתיחה איננו ‪DRO‬‏ ח'‪ ,‬ט'‪ ,‬אלא מדה"א כ"ט‪ ,‬ט'ו‪:‬‬ ‫כי גרים אנחנו לפניך ותושבים ככל אבותינו כצל ימינו ‪yd‬‏ הארץ ואין מקוה‪ ,‬ובכן הוא הולך‬ ‫ודורש אח"כ על ‪,‬ואין מקוה"‪ .‬והנה על פסוק זה ישנה פתיחה לסדר מ"ב‪ %‬בב"ר‪ ,‬פצ'"ו‪ ,‬ב' (הות'א‪,‬‬ ‫)‪ (ae‬בת"ב‪ ,‬ויחי ב'‪ ,‬ובת"ה א' (ועיין למעלה‪ ,‬צד ‪ 343‬ע"א הקשר ‪yo‬‏ ההפטרה לסדר‬

‫‪2,‬‏‬

‫זה)‪ .‬גם כאן פסקא זו שייכת לסדר מ"בג ולא לפדר מ"ג‪ ,‬ונשמטה ממקומה ע"י איזה מעתיק (השוה‬ ‫גם למעלה‪ ,‬צד ‪(543‬‬ ‫נוסח המאמר כאן ‪MIN‬‏ שונה מבמקומות האחרים‪ ,‬וגם ‪yD‬‏ האומר‪ ,‬ר' פינחס הכהן‪ ,‬לא נזכר‬ ‫שם‪.‬‬ ‫‪8‬‬

‫צ"ל‪ :‬שלעוף‪.‬‬

‫הבאה‬

‫הדרש‬

‫הוא‬

‫על המשפט‬

‫האחרון של‬

‫‪ 9‬צריך למחוק כאן כי רק בשורה‬ ‫פסוק הפתיחה‪.‬‬ ‫‪ 0‬היינו‪ :‬ימיו כצל עובר‪ .‬במקומות האחרים נזכר רק פסוק זה ולא ‘‪no‬‏ צ' י'‪ ,‬אולם‬

‫האחרון מתאים כאן היטב מפני שבמלת ‪,‬ונעופה" מצאו רמז לצלו של עוף‬ ‫‪ 154‬השוה ספרי‪ ,‬דברים ‪woY‬‏ (הוצ' מא"ש‪ ,‬קמ"ד‪ ,‬ע"א)‪ :‬יחי ראובן ואל ימות‪ ,‬והלא ‪on‬‏‬ ‫הוא‪ ,‬אלא מה ת"ל ואל ימות‪ ,‬לעוה"ב ‪yyy‬‏ סנהדרין צ"ב‪ ,‬ע"א)‪.‬‬

‫‪ 2‬היינו‪ :‬והמיתך אדני אלהים‪ .‬אחרי מאמר זה אולי שייך מה שנאמר למעלה‪ :‬מה הוא‬ ‫ושבתם וראיתם ‪ap‬‏ צדיק לרשע ‪ . ..‬מה רב ‪waJ‬‏ ‘‪( no‬עיין הע' ‪(444‬‬ ‫‪= 354‬פסוק או פסקא‪ .‬מן כאן והלאה נמצא סימן זה הרבה פעמים בכ"י‪ .‬וכמו"כ אנו מוצאים‬ ‫בלקח טוב מתחלת ויקרא והלאה (הוצ' ‪NO‬‏ בווילנא ‪YD‬‏ באור הרא"ם)‪ ,‬ואף לבראשית ושמות‬ ‫ישנו סימן זה‪ :‬פס'‪ ,‬לפני הפירוש על כל ‪porp‬‏ ופסוק בקטעים מהגניזה ב‪C 1-‬‏ ‪ ,'1.-5. xoB‬סימן‬ ‫‪5‬‬

‫‪ 4‬גם מאמר זה שייך לסדר מ"ב‪ 3‬ולא לסדר דנן‪ ,‬וכן נמצא‪ ,‬בב"ר‪ ,‬פצ"ו (בכ"י וואטיקאן‪,‬‬ ‫הות"א‪ ,5821-6321 ,‬וש'נ)‪ ,‬וע"א הקשר‬

‫‪yo‬‏ ההפטרה‬

‫לפדר‬

‫זה עיין למעלה‪ ,‬צד ‪.%43‬‬

‫כאן‬

‫‏‪ OW‬האומר הוא ר' תנחומא‪ ,‬וכנראה ‪ray‬‏ מנוסח ‪NIW‬‏ של מדרש תנחומא כי לא נמצא לא בת"ב‬ ‫ולא בת"ה‪.‬‬

‫מדרש ‪niw‬‏ על התורה‪:‬‬

‫קצח‬

‫נשמת חיים (בר' ב'‪ ,‬ז')‪ .‬והיא דומה ליוצרה‪ +%79:‬מה הקב"ה רואה ואינו נראה‪,‬‬ ‫כך היא דומה‪ ,‬רואה ואינו נראית; מה הקב"ה סובל את כל העולם כולו‪ ,‬כן היא‬ ‫סובלת את כל הגוף‪.‬‬ ‫אמר ר' יצחק‪ +%9‬לעתיד לבוא הקב"ה מוריד טל‪ ,‬ומחיה את המתים‪ ,‬ומחדש‬ ‫את הכל‪ ,‬שנ' ‪ry‬‏ מתיך וג' יש' כ'ו‪" ,‬ט)‪ | .‬יחיו מתיך‪ ,‬אלו ‪wab‬‏‬ ‫יקומון‪ ,‬אילו פושעי ישראל‬ ‫י‬ ‫תל‬ ‫לשמיני‪my +93 ,‬‏ בטוחין על שמו שלהקב"ה‪ .‬‏ גב‬ ‫שהן עומדין ‪>qp.044‬‏ הקיצו ורננו‪ ,‬אילו הצדיקים שהן עפר‪ ++:.‬ובמה‬ ‫טלך‪ .‬מה הא וארץ‬ ‫אילו עומדין‪ ,‬בטל‪ ,‬ש' ‏ כי טל אורות‬ ‫תפיל‪ ,‬אמר ר' תנחומא ארעא תפקידתה תפלט‪?.‬ו‪4‬‬ ‫רפאים‬ ‫מה הוא ושבתם וראיתם בין‪ +%%‬צדיק לרשע וג' (מלא' ג'‪" ,‬ח)‪ ,‬אלה לחיי‬ ‫עולם '‪n‬‏ (דנ' י"ב‪ ,‬ב')‪ ,‬ואין סוף למתן שכרן שלצדיקים‪ ,‬שנ' מה רב ‪waJ‬‏ ‘‪no‬‬ ‫(תה' ל"א‪ ,‬כ')‪44+ .‬‬ ‫‏‪ yaw‬עשרה שנה כר' מ"‪ ,‬כ"ח)‪ .‬אמרו חכמים לפי שנידל יעקב את‬ ‫יוסף י"ז ‪wo‬‏ בכל תפנוקים ובכל מעדנים‪ ,‬לפיכך פרע לו במצרים וכלכלו ‪mr‬‏‬ ‫שנה‪ .‬בתחלה הוא אומר יוסף ‪aj‬‏ ‪ way‬עשרה שנה וג' (שם‪ ,‬ל"ז‪ ,‬א')‪544.‬‬ ‫‪3‬‏‬

‫‪ pry‬למעלה‪yo‘ ,‬‏ ע'‪ ,‬הע' ‪.3‬‬

‫‪ 8‬בפדר"א ‪ADNO‬‏ (אחרי מאמרו של ר' יהודה ‪,evo‬‏ שחרב ביהמ'ק" וכו')‪ :‬ולעתיד לבוא‬ ‫הב'"ה מוריד תחיית טל וכו'‪.‬‬ ‫‪ 9‬אות ל' מסופקת‪ ,‬וצ"ל‪ :‬שמתו‪ ,‬וכן בפדר'א‪ :‬שמתו בטוחים על שמו‪.‬‬ ‫‪ 0‬שונה בפדר"א‪ :‬נבלתי יקומון‪ ,‬אלו הגוים שהן כנבלת הבהמה שיקומו ליום הדין אבל‬ ‫לא יחיו‪.‬‬ ‫‪1‬‬ ‫‪2‬‬

‫צ"ל‪ :‬שוכני עפר‪.‬‬ ‫בפדר"א ‪MOM‬‏ אחרי ‪,‬שוכני עפר" שונה‪ :‬כי טל אורת טליך‪ ,‬אין טל צדיקים טל של‬

‫חושך אלא טל של אור‪ ,‬והוא נותן רפואות לארץ‪ ,‬שנ' וארץ רפאים תפיל‪ ,‬ומה הוא נותן רפואות‬ ‫דארעא פ"ל‪ :‬וארעא) ותפקידתה (צריך להפיר)‬ ‫אדרעא‬ ‫לארץ‪ ,‬אמר רבי תנחום‬

‫תפקידתה תפלוט טל לתחיית המתים‪ ,‬ומאי זה מקום הוא יורד‪ ,‬מראשו של הקב'"ה וכו'‪ .‬עיין‬ ‫ביאור הרד"ל (דף פ"א‪ ,‬ע"א‪ny‘ ,‬‏ פ"ג) שצ"ל‪ :‬ומהו נותן רפואות לארץ‪ ,‬טל לתחיית המתים‪,‬‬ ‫ושמאמר ר' תנחום אדרעייא הוא ‪,‬גליון והוספה תוך לשון הפדר"א‪ ,‬והוא מן הירושלמי פ"ה דברכות‬ ‫(היינו דף ט'‪ ,‬ע"ב‪ ,‬למעלה) ופ"ק דתענית" (היינו דף ס'ג‪ ,‬ע"ד‪ ,‬למעלה)‪ .‬לפי ‪nwom‬‏ ביל"ש‪,‬‬ ‫מלכים‪ ,‬רמז ר"ז‪ ,‬חפר בירושלמי ‪yO‬‏ האומר ר' תנחום אדרעייא‪ ,‬ונאמר תחתיו‪ :‬מתרגמינן‬ ‫וארעא תפקידיה תפלט‪ .‬כמו כאן‪ ,‬היינו‪ :‬מה הוא וארץ רפאים תפיל‪ ,‬אמר ר"ת וכו' ולא כמו‬ ‫בפדר"א‪ :‬ומה הוא נותן רפואות לארץ‪ ,‬אמר ר"ת וכו')‪ ,‬גם בכ"י עפשטיין (כפי תרגומו‬ ‫של פרידלענדער‪ ,‬שם‪ ,)062 ,‬אלא ששם נאמר‪ :‬ר' תנחום‪ .‬התרגום שם‪:dias :‬‏ ‪.R muhcnaT‬‬ ‫‏‪ ,On account of the seed of the earth, when it is commanded‬יתלב קפס אוה ‪.‬שבושמ‬

‫‪344‬‏ ‪ D3‬בטעות‪ :‬עין‪.‬‬ ‫‪ 4‬כאן ישנו מאמר מקוטע ע"א תחיית המתים ויום הדין‪ ,‬ואז הרשעים גמולם ישוב בראשם‬ ‫והצדיקים יזכו למתן שכרם‪ .‬ואולי פסקא זו שייכת בסוף המאמר שלהלן לפדר מע‪ :‬אמר ר'‬ ‫‪ . .‬אבל לעוה"ב מיתתן של רשעים בידי שמים ‪ . ..‬לשבועה וגמ'‪ ,‬ושבאמת צריך‬ ‫פינחס הכהן ‪.‬‬ ‫להיות כאן לסדר דנן (עיין הע' ‪.)744‬‬ ‫‪ 6‬השוה כעין זה ‪AMY‬‏ א'‪ ,107-207 ,‬ומ"א (הו"ב ח"א‪ ,‬ק"ה‪ ,‬למטה)‪.‬‬

‫לבראשית‬ ‫תורת‬

‫כהנים;‬

‫באי‬

‫זה‬

‫וידבר‪,‬‬

‫מקום‬

‫כתיב‬

‫נקרא ‪DDW‬‏ הפקודים;‪764‬‬ ‫בספר‬

‫הישר‬

‫שמש‬

‫בגבעון‬

‫רא‬ ‫אלה הדברים‪ ,‬נקרא משנה תורה;‬ ‫דום‪,‬‬

‫כשאמר‬

‫‪NAW‬‏‬

‫יהיה‬

‫מלא‬

‫הגוים‪.‬‬

‫[לסדר מ"ד‪ :‬בראשית מ"ט‪ ,‬א]'‪4‬‬ ‫מס" ערק ‪)ew‬‏ עול בא לוב גי ‪ehw‬‏ כבור‪ .‬אלהים‪,‬הסתר‪ .‬הבה וג‬ ‫(מש' כ"ה‪ 2.064 ,‬שני בני אדם נגלה להן הקץ‪ +9‬ונכפה מהן‪?ypa :‬‏ ודניאל‪,‬‬ ‫שנ'י*‪ +‬ואתה דניאל ‪ono‬‏ הדברים (דנ' י"ב‪ ,‬ד')‪ ,‬ואתה לך לקץ ‪rop‬‏ שם‪" ,‬ג)‪.‬‬ ‫אמר יעקב אבינו‪ +?:‬האספו‪ ,‬כשתאספו לקץ ואתם נגאלין‪ ,‬שנ' אסוף ‪NNOIF‬‏‬ ‫‪aim ace=)fe =>)Yat‬‬

‫‏‪Bl‬‬ ‫‪eee‬‬

‫טה ב‬

‫=‪A‬‬

‫ו ‪‎‬שהו ‪ued.‬‬

‫למה ושמעו‪ yno ‎‬פעמים‪++,‬‬ ‫פעמים‪ .‬לכך נאמר באחרית‬ ‫הימים נכון יהיה בית י'י בראש‬ ‫‪ dno‬ולא פירש (דף י"ז‪ ,‬ע'א)‬

‫‪ oy ae “alvetome‬ק ב > םו ירבג ‪,‬טימ ‪‎‬יב ‪oC‬‬

‫‪408 TROT‬‬

‫להודיען‪ erw ‎‬שומעין לנביאים‪ nhp ‎‬מארצם שני‪‎‬‬ ‫הימים‪ ,‬זה בנין בית המקדש‪ 13*,‬שנ' והיה באחרית‪‎‬‬ ‫וגמ'‪ ,‬והלכו עמים רבים וגמ' (יש' ב'‪ ,‬ב'‪-‬ג')‪ ,‬רמז‪‎%74‬‬ ‫מה הוא‪‎.‬‬

‫וחרנה אמר זה חומש הפקודים (היינו‪ :‬במדבר)‪ .‬גם בן אשר מכנה לבר' ‪,‬ספר הישרים" כפי‬ ‫מאמרו של ר"י הנ"ל (עיין דקדוקי הטעמים‪ ,‬הוצ' בער ושטראק‪ ,‬צד ‪ (75‬אולם שמות ‪ay‬‏ אשר‬ ‫מכגה =‪,‬ספר‪}SNM -‬‏ "‪ DEPO‬הכנוי "כאן[ ‪,DDA‬‏ הברית" ‪NIN‬‏ כנראה ‪yp‬‏ ‘‪ wo‬כ'ר‪ .,‬ו'‪,‬‬ ‫אמנם במכילתא‪ ,‬יתרו‪ ,‬בחדש ג' (הוה"ר‪, ,)112 ,‬ספר הברית" שבפסוק זה מבואר‪ :‬מתחלת בראשית‬ ‫ועד כאן (ועיין מדרש תנאים‪ ,‬הוצ' האפפמאנן‪ ,‬צד ‪ ,65‬הע' ה')‪.‬‬ ‫‪,‬חומש הפקודים"‬

‫גיומא ז'‪ ,‬א'‪ ,‬ומנחות ד'‪ ,‬ג')‪.‬‬

‫‪7‬‬

‫השוה‬

‫‪8‬‬

‫ע"א סדר זה עיין למעלה‪ ,‬צד ‪ 943‬והלאה‪.‬‬

‫‪ 9‬בפסוק זה מתחילה הפתיחה גם באג"ב‪ ,‬פפ"ב‪ ,‬ב'‪ ,‬אולם בת"ה‪ ,‬ויחי ח'‪ ,‬ת"ב‪ ,‬ט'‪ ,‬וב"ר‪,‬‬ ‫פצ'ז (שיטה חדשה‪ ,‬הות"א‪ ,2021 ,‬למעלה)‪dorp ,‬‏ וה נשלב בסוף הפתיחתא על ‪,‬מסיר שפה‬ ‫לנאמנים וטעם זקנים "‪?pN‬‏ (אי' י"ב‪ ,‬כ')‪ .‬וע"א הקשר ‪yo‬‏ ההפטרה עיין למעלה‪ ,‬צד ‪ ,253‬והשוה‬ ‫צד ‪DNI .553‬‏ הנוסח שונה מבאג"ב‪ ,‬ואולי חסר פה הדרש שנמצא שם‪ ,‬היינו‪ :‬את מוצא שהראה לו‬ ‫הקב"ה ליעקב אבינו וכו"‪.‬‬ ‫‪ 0‬מאמר זה בשם ר' אלעזר בר אבינא בב"ר‪ ,‬פצ"ח‪ ,‬ב' (הות"א‪ ,1621 ,‬וש'נ)‪.‬‬ ‫‪ . .‬הימין; [יעקב‪ ,‬את אשר יקרא אתכם באחרית הימים]‪,‬‬ ‫‪ 174‬צ'ל‪[ :‬דניאל]‪ ,‬שנ' ואתה ‪.‬‬ ‫כמו בב"ר (והשוה מ"ת ל'א‪ ,‬ז'‪ ,‬הו"ב‪.)932-042 ,‬‬ ‫‪ 274‬כעין זה באג"ב‪DDT ,‬‏ א'‪ :‬אלא הרי אני אומר לכם‪ :‬כשתאספו ותקבצו‪ ,‬אותה שעה‬ ‫אתם נגאלין‪ ,‬שנ' אסוף אאסוף יעקב כלך (עיין למעלה‪ ,‬צד ‪.)654‬‬ ‫‪ 38‬חסר כאן ‪porp‬‏ הפתיחה‪ ,‬וגם הדרש עליו‪.‬‬ ‫אל ישראל אביכם‪ .‬שונה בת"ה‪,‬‬ ‫בני יעקב ‏ ושמעו‬ ‫‪ 4‬הינו‪ :‬הקבצו ושמעו‬ ‫ויחי ח'‪ :‬למה אמר האספו הקבצו‪ ,‬הודיעם שהן גולין ב' פעמים‪ ,‬וכן בב"ר‪ ,‬פצ"ו (שיטה חדשה‪,‬‬ ‫‏‪ YY‬הות"א‪ ,(4021 ,‬ופצ"ט‪ ,‬ו' )‪ (7721‬והשוה בליקוטים מילת"ת‪ ,‬סי' קפ"ה (להלן‪ ,‬עמ' שמ"ד)‪.‬‬ ‫‪ 5‬השוה ב"ר‪ ,‬פצ"ח‪ ,‬ב' (הות"א‪ ,1891 ,‬וש'נ)‪ :‬ר' יהודה אמר בנין ביהמ"ק הראה להם‪,‬‬ ‫היך מד"א והיה באחרית הימים נכון יהיה הר בית י"י‪.‬‬ ‫‪ 6‬משפט זה חפר בב"ר‪.‬‬

‫מדרש חדש על התורה‪:‬‬

‫ר‬

‫מלאך ויוכל (הו'‪ ,‬י"ב‪ ,‬ה')‪ ,‬ועכשיו‪ ,‬ויתחזק (דף ט"ז‪ ,‬ע'ב) ישראל (בר' מ"ח‪ ,‬ב')‪564.‬‬

‫וג םש ל אש ‪mos‬‏‬

‫‪eO‬‬

‫‪ )noe‬זבה העקב ובם לומב לי נה‬

‫ועכשיו‪ ,‬שברו לנו מעט אוכל שם‪ ,‬מ'נ‪ ,‬ב')‪.‬‬

‫וגם‬

‫לנבונים‬

‫לא‬

‫עושר‪,‬‬

‫תמול‪ ,‬ויפרוץ האיש ‘‪no‬‏ (שם‪ ,‬ל'‪ ,‬מ'ג)‪ ,‬ועכשיו‪ ,‬ויכלכל יוסף וגמ' ‏ שם‪ ,‬מ"ז‪"a ,‬‏‬ ‫חן ‪nwd‬‏ ויסעו ויהי חתת אלהים ‘‪no‬‏ ‪ wo‬ל"ה‪,‬‬ ‫וגם לא ליודעים‬ ‫ה')‪ ,‬ועכשיו‪ ,‬אם נא מצאתי חן בעיניך אל נא תקברני במצרים‪( 3*%‬שם‪ ,‬מ"ז‪ ,‬כ"ט)‪.‬‬ ‫אמר ר' ירמיה‪ +%5‬אתה מוצא ‪wob‬‏ הצדיקים מברכין לפני מיתתן‪ ,‬שנ' על ‪txn‬‏‬ ‫יתפלל כל ‪nop‬‏ אליך לעת מצוא (תה' ל"ב‪ ,‬ו')‪ ,‬לעת מוצאי נפש‪ +%.‬וכן ביצחק‪,‬‬ ‫אומר ואברכה*‪ **%‬לפני "י לפני מותי (בר' כ"ז‪ ,‬ז')‪ .‬וכן במשה‪ ,‬אומר וזאת הברכה‬ ‫וגמ' לפני מותו ‘‪Da‬‏ ל"נ‪ ,‬א')‪ 954| .‬כששמע יוסף שאביו חולה‪ ,‬לקח שני בניו‬ ‫ובא אצלו כדי שיברכם‪ .‬כיון‪ +99‬שראה ‪ypa‬‏ ליוסף ולבניו‪ ,‬אמר לו‪ :‬יודע אני‬ ‫מה שבלבך‪ +9:,‬הייתה אומר שמא יתרחקו בני מהם?‪ +9‬שנטלתי אשה מצרית‪464,‬‬ ‫איני מרחקן אלא מחבבן‪ ,‬אפרים ומנשה כראובן ושמעון יהיו לי (בר' מ"ח‪ ,‬ה')‪.‬‬ ‫שומימה דנ הים‬ ‫‪ 82152‬ץביק ריביניי האיר‬ ‫ו הג‬ ‫פס‬ ‫מכונסין במים ועין אדם ‪sp‬‏ שולטת בהן‪ ,‬כך ‪yauq‬‏ אין ‪yp‬‏ רעה שולטת בהן‪ ,‬שני‬ ‫בן פורת יוסף בן פורת עלי עין ‪wo‬‏ מ"ט‪ ,‬כ"ב)‪464.‬‬ ‫יה יהי‪ )DON ‎‬ה גנדיט"‪WDD) ‎‬‬ ‫רע‬ ‫‪ 4 ND‬וצחק מה‪ niN ‎‬ור‬ ‫י"ט)‪ ,‬זש'ה אז ידבר יהושע וגמ' (יה' י"‪ ,‬י"ב)‪ ,‬הלא היא כתובה על ספר הישר‪ow) ‎‬‬ ‫י"ג)‪ ,‬זה ספר בראשית;‪+%‬‬

‫ואלה שמות‪ +%6,‬נקרא ספר הברית;‬

‫ויקרא‪ ,‬נקרא ספר‪‎‬‬

‫‪ 5‬שונה במקורות האחרים‪.‬‬ ‫‪ 6‬בת"ה‪ ,‬ויחי ה'‪ ,‬זה בשם ר' ישמעאל‪.‬‬ ‫‪ 7‬מן שנ' חפר בת"ה‪ .‬מאמר זה כנראה נמצא גם לסדר מ' אלא שמקוטע ‪wo‬‏ ‪ )yy‬למעלה‪,‬‬ ‫הע' ‪(963‬‬ ‫‪ 8‬צ"ל‪ :‬ואברככה‪.‬‬

‫‪9‬‏ ‪: o's‬לפ'םלפיכך‪\ /‬כן‪ .‬בת'ה‪:‬‬ ‫‪0‬‬

‫מן כאן ‪YT‬‏ סוף המאמר ‪NOT‬‏ בת"ה‪.‬‬

‫יודע‬

‫‪ 1‬שונה בפס"ר ג' (הוצ' מא"ש‪”NO ,‬‏ ע"א)‪TN :‬‏ ויתחזק ‪...‬‬ ‫‏‪ ON‬אברך אותם וכו'"‪.‬‬ ‫‪ 2‬היינו‪ :‬מן השבטים‪.‬‬ ‫‪ 3‬השוה מה" א'‪ :917 ,‬אמ' ‪?YPA‬‏ אבינו ליוסף שמא נשאת אימן שלאלו שלא כהוגן‪ ,‬הוציא‬ ‫לו אסנת וכתובתה עמו וכו'‪ ,‬ומ"א (הו"ב‪ ,‬א'‪ ,‬ק"ז)‪ ,‬ועיין ‪yaT‬‏ בליקוטים מילת"ת‪ ,‬סי' קפ"ד ‪noW‬‏‬ ‫עמ' שמ"ר)‪ ,‬אולם הנוסח כאן שונה לגמרי‪.‬‬ ‫‪4‬‬

‫השוה‬

‫ב"ר‪,‬‬

‫פצ"ז‪ ,‬ג' (הות"א‪,‬‬

‫‪,)6421‬‬

‫ועיין בשיטה‬

‫‪NIWT‬‏‬

‫(שם‪,‬‬

‫‪,4221‬‬

‫אני‬

‫מה‬

‫בלבך‪,‬‬

‫למעלה)‪.‬‬

‫‪ 5‬השוה ע"ז כ"ה‪ ,‬ע"א‪ ,‬למעלה‪ :‬מאי ספר הישר‪ ,‬א"ר חייא בר אבא א"ר יוחנן זה ספר‬ ‫‪ . .‬והיכא רמיזא‪ ,‬וזרעו יהיה מלא הגוים‪ ,‬אימתי יהיה מלא‬ ‫אברהם יצחק ויעקב שנקראו ישרים ‪.‬‬ ‫ה‪.‬גוים‪ ,‬בשעה שעמדה לו חמה ליהושע וכו'‪ryp .‬‏ עוד במה"ג א'‪ ,‬זלז‪ ,‬למעלה‪ :‬וכן הוא אומ'‬ ‫‏‪ AT‬השמש וירח עמד הלא היא כתובה על ספר הישר‪ ,‬והוא ספר בראשית‪.‬‬ ‫‪ 6‬בקשר עם ספר בראשית נזכרו גם שמות שאר הספרים של התורה‪ .‬והנה בר'=ס' הישר‬ ‫הוא כפי ר' יוחנן ‪aq‬‏ דעתו של ר"א בן פדת ‘‪wD‬‏ הישר הוא ס' משנה תורה ‪)yy‬‏ בע"ז‪ ,‬שם)‪.‬‬ ‫בירוש' טוטה‪ ,‬פ"א‪ ,‬דף י"ז‪yv ,‬‏ למעלה‪ ,‬ישנו נוסח אחר‪nap :‬‏ אמורין‪ ,‬חד אמר זה ס' בראשית‪,‬‬

‫לבראשית‬

‫רג‬

‫שם מ"ט‪ ,‬ז')‪ .‬לאפם קלל‪ 93:‬ולא להם‪ ,‬שכן בלעם‬ ‫פס'‪ .‬ארור אפם‬ ‫אומר מה אקוב לא ‪pam‬‏ אל (במ' > ח')‪.‬‬ ‫ומ' בר' מ'ש‪ ,‬ח')‪ .‬אמר ר' פיחס‪ %93‬אתה‬ ‫אתה‬ ‫פס'‪ .‬‏ יהודה‬ ‫כשמך‪ ,‬שכן הודית אמך ואמרה אודה את י'י ‪wo‬‏ כ"ט‪ ,‬ל"ה); ואחיך מודים לך‪,‬‬ ‫יהודה אתה יודוך אחיך;‪ +99‬ויקראו על שמך יהודים‪ ,‬שנ' קיימו וקבלו היהודים‬ ‫(אס' ט'‪ ,‬כ"ז);‪| +99‬וההודייה מצויה בשבטו‪ ,‬ופ שנ' ויען עכן ‪NO‬‏ (יה' ז'‪ ,‬כ')‪,‬‬ ‫וכן דוד אומר חטאתי אודיעך ‘‪ma‬‏ ל"ב‪ ,‬ה'); והרחמים?‪ +9‬קרובים להם‪ ,‬שנ'‬ ‫מכסה פשעיו ולא יצליח‪( +99‬מש' כ"ח‪ ,‬י"ג)‪| .‬ויאמר‪ +%+‬יהושע מה עכרתנו ‪ND‬‏‬ ‫(יה' ז'‪ ,‬כ'ה)‪ ,‬עכור אתה היום (דף ‪Po‬‏ ע"ב) הזה ואי אתה עכור לעתיד לבוא‪.‬‬ ‫דוד‪ ,‬גם י"י העביר חטאתך ‘‪no‬‏ (ש'ב‪" ,‬ב‪”a. ,‬‏ ותפלתן נשמעת‪ ,‬שכן אמר משה‬ ‫שמע י'י קול יהודה (דב' ל'ג‪ ,‬ז')‪rp .‬‏ לך מי שהכעיס ‪)yna‬‏ ממנשה‪ ,‬וכשהתפלל‬ ‫נעתר לו הקב"ה‪ ,‬ויתפלל ‪sdp‬‏ ויעתר לו וישמע ‪nebnise4‬‏ ‘‪( no‬דה"ב‪ ,‬ל'ג י"נ)‪.‬‬

‫‏‪ DD‬גור אר יה \וג' ‪DI‬‏ מ"ט‪ ,‬ט')‪ .‬מטרף שלתמר ומטרפו שליוסף‬ ‫נתעלה‪ :‬מטרפה שלתמר‪ ,‬הצלת לה ולשני בניה אחרי אומרך הוציאוה ותשרף‬ ‫(שם‪ ,‬ל"ח‪ ,‬כ"ד); ומטרפו שליוסף‪ ,‬שהעליתו מן הבור‪ .‬אמר לו הקב"ה‪ :‬אתה‬ ‫הצלת ג' נפשות מן האש ואחד מן הבור‪ ,‬כך אני מציל מזרעך ד'‪nam :‬‏ מישאל‬ ‫ועזריה‪ ,‬ודניאל מבור אריות‪694.‬‬

‫פס'‪ .‬‏‬

‫לא‬

‫יסור‬

‫שבט‬

‫‪wo‬‏ ממש‪ ,)" ,‬זה ‪DON‬‏ מלוכה‪ ,‬שנ' כסאך‬

‫אלהים ‪ydo‬‏ ועד ‘‪ma‬‏ מ"ה‪ ,‬ז')‪nwa ,‬‏ שלמה על ‪doN‬‏ י'י למלך ‘‪no‬‏ (דה"א‪ ,‬כ"ט‪,‬‬

‫ןהםח יקיק "זה הנשיאות = עד" > ‪»ais‬‏ ‪ etna‬זה משיח‪.‬‬ ‫כ‬ ‫ולו יקהת עמים‪ ,‬שהוא מקהה שָנִי כל האומות‪ ,‬והאומות מתקהלין אליו‪,‬‬ ‫שנ' והיה ביום ההוא שורש ישי וג' (יש' "א‪0.794 ,‬‬ ‫הראב"ע מזכיר מובן זה באופן אחר עוד‪MN :‬‏ מלשון מכירה‪ ,‬שמכרו עצמן‪ ,‬כמו ‪YO‬‏ חרף נפשו‬ ‫למות (שו' ה'‪ ,‬י"ח)‪.‬‬ ‫‪ 7‬השוה ב"ר‪ ,‬פצ"ט‪ ,‬ז' (הות'א‪ ,9721 ,‬וש'נ)‪.‬‬ ‫‪ 8‬כטו כאן בשם ר' ‪DMD‬‏ כל המאמר גם במה'ג א'‪.537-637 ,‬‬ ‫‪ 9‬שם נוסף‪ :‬ואומ' כי יהודה גבר באחיו ולנגיד ‪oow‬‏ (דה'א ה'‪ ,‬ב')‪ ,‬והשוה ב"ר‪ ,‬פצ"ט‪,‬‬ ‫ח' (הות"א‪ ,9721 ,‬וש'נ)‪ :‬יודוך אחיך להיות מלך עליהם‪.‬‬ ‫‪ 0‬שם‪ :‬וכולן נקראין ‪yS‬‏ שמך‪ ,‬קימו וקבלו היהודים‪ ,‬לית ‪NI‬‏ אמר שמעוני‪ ,‬ראובני‪ ,‬אלא‬ ‫יהודי‪ ,‬ונוסח זה דומה למאטרו של רשב"י בב"ר‪ ,‬פצ"ח‪ ,‬ו' (הות"א‪ ,7621 ,‬וש'נ)‪.‬‬ ‫‪ 1‬יותר נכון‪ :‬בשבטך‪DW ,‬‏ במה"‪.‬‬ ‫‪ 2‬במה"ג‪ :‬והרחמנות‪.‬‬ ‫‪ 3‬היינו‪ :‬ומודה ועוזב ירוחם‪.‬‬ ‫‪ 4‬צ"ל‪[ :‬עכן]‪ ,‬ויאמר וכו'‪ ,‬וכן במה'נ‪.‬‬ ‫‪ 5‬במקרא‪ :‬תחנתו‪.‬‬ ‫‪ 6‬השוה ב"ר‪ ,‬פצ"ט‪ ,‬ח' (הות"א‪ ,9721 ,‬וש'נ)‪.‬‬ ‫‪ 7‬השוה ‪YD‬‏ )‪ ,0821‬וש'נ)‪.‬‬

‫מדרש ‪niw‬‏ על התורה‪:‬‬

‫הב‬

‫ד'א הקבצו ‪)oyA‬‏ שה אחזת שמורות עיני וג' ‪Ma‬‏ ע"ז‪ ,‬ה')‪.‬זז‪4‬‬ ‫משל לעבד**‪ +‬שנפטר מן העולם‪apw ,‬‏ לצוות את בניו ואת ביתו על ‪yop‬‏ המלך‪,‬‬ ‫והאדון שלו עומד לפניו‪ ,‬תלה ‪yrp‬‏ וראה את אדונויז‪ +‬יושב למעלה מראשו‪ ,‬הניח‬

‫לצוות על עסקי בניו‪ ,‬וצוה על עסקי אדוניו‪ ,‬אמר להם‪ :‬הזהרו בכבוד רבכם‪.‬‬ ‫אף כאן כשבקש ‪’ypa‬‏ לצוות את בניו ‪)dim‬‏ להם את הקץ‪ ,‬נשא עיניו וראה את‬ ‫השכינה מעליו‪ ,‬הניח מה שבקש לומר‪ +%9,‬והתחיל אומר לכל אחד ואחד כראוי‬ ‫לו‪ ,‬מראובן הבכור ועד בנימין הצעיר‪ ,‬שנ' כל אלה שבטי ישראל ‘‪no‬‏ (בר' מ"ט‪,‬‬ ‫כ"ח)‪.‬‬ ‫‪oO‬‏ ג')‪ .‬אמר‪ :‬הבכורה והכהונה והמלוכה שלך‬ ‫פס'‪ .‬יתר שאת‬ ‫היו‪)yd 94 ,‬‏ ידי שחטאתה ניתנה הבכורה ליוסף‪ ,‬והכהונה ללוי‪ ,‬והמלוכה ליהודה‪.‬‬ ‫‏‪ pron‬ששלשתן לראובן היו‪ ,‬ש' ‏ ראובן בכורי אתה ג' שם) הרי‬ ‫מלכות‪ ,‬שי חמן‬ ‫הרי‪ ,‬הכהנה‪seya :‬‏‬ ‫את‬ ‫הבכורה‪enaS "= ,‬‏ ש‬ ‫‏‪ ny‬למלכו (ש'א‪ ,‬ב'‪ ,)" ,‬ומלך עז ימשל בם (יש' ‪”wB‬‏ ד')‪ .‬מי גרם לו שינטלו‬ ‫מידו‪DAT ,‬‏‬

‫כ מים‪,‬‬

‫פָּה‪ ,‬פחסת?‪ +9‬ועלית‪ ,‬חַית‪ ,‬חיללת‪ ,‬זין‪ ,‬זנית‪| .‬כשם שהמים‬

‫טהורים לכל‪ ,‬כך תטהר מעונך‪%%4.‬‬ ‫שם ה‪ .‬וכי כולם הלא אחים הם‪ +%+,‬אלא‬ ‫שמעון ולוי אחים‬ ‫אלו שניהן נעשו אחים לעשות דין דינה אחותם‪ ,‬אחים בדינה‪ ,‬ולא אחים ביוסף‪.‬‬ ‫אתה מוצא ביוסף שהן מכרו אותו‪ ,‬שראובן*‪ +%‬כתיב ויד אל תשלחו בו (שם ל"ז‪,‬‬ ‫כ'ב)‪ ,‬ביהודה כתיב מה בצע וג' (שם כ"ו)‪ ,‬ואין לקטנים עמהם דבר‪ ,‬נמצאת אתה‬ ‫למד ששניהם מכרו אותו‪ .‬‏ לכך נאמר כלי חמס‪ +%%,‬זו מכירתו שליוסף‪.‬‬ ‫‪ 774‬על פסוק זה ישנה פתיחתא גם באג'ב‪ ,‬פפ"ב‪ ,‬ג'‪ ,‬ועֶ"א הקשר ‪yo‬‏ ההפטרה עיין למעלה‪,‬‬ ‫צד ‪.653‬‬ ‫‪ 8‬בכ"י נכתב‪ :‬למלך‪ ,‬ומתוקן על הגליון‪ :‬לעבד‪ .‬משל זה נמצא בכמה נוסחאות ‪mem‬‏‬ ‫בי'ר‪ ,‬פצ'ו‪ ,‬שיטה חדשה‪ ,‬הות"א ‪ ,7021‬ופצ"ח‪ ,‬ב'‪ ,1521 ,‬וש'נ)‪.‬‬

‫‪ 974‬בכ"י נכתב‪ :‬השכינה‪ ,‬ומתוקן על הגליון‪ :‬אדונו‪.‬‬ ‫‪ 0‬סיום זה שונה מבכל הנוסחאות האחרות‪.‬‬ ‫‪ 1‬השוה ב"ר‪ ,‬פצ"ט‪ ,‬ו' (הות"א‪772 ,‬ג‪ ,‬וש'נ)‪.‬‬ ‫‪ 2‬צ"ל‪ :‬פחזת‪.‬‬ ‫‪ 8‬כעין זה באג'ב‪ ,‬פפ'נ‪ ,‬א' (הו"ב‪ :)951 ,‬ד'א ‪DNI‬‏ כמים‪ ,‬כשם שהמים מטהרים לכל‪,‬‬ ‫כך תטהר מעונותיך (והערת באבער שם‪ ,‬פי' י"‪ ,‬ש‪,‬בעל מסדר אג'ב הרחיב הדברים" [הינו‪:‬‬ ‫מת"ב]‪ ,‬אינה נכונה‪ ,‬אלא שהיה לו נוסח אחר כעין זה שנמצא כאן)‪.‬‬ ‫‪ 4‬השוה ב"ר‪ ,‬פצ"ז (שיטה חדשה‪ ,‬הות"א‪ ,)6121-7121 ,‬פצ"ח‪ ,‬ה' ‪ ,)95521‬ופצ"ט‪ ,‬ז' (‪-7721‬‬ ‫‪ ,)8‬וש"נ‪.‬‬ ‫‪ 6‬צ"ל‪ :‬שבראובן‪.‬‬ ‫‪ 6‬צריך להוסיף‪ :‬מַכָרותיהם‪ ,‬ובכן מלה זו נדרשת כמו ‪,‬מכִירותיהם"‪ ,‬היינו‪. ,‬זו מכירתו‬ ‫של יוסף"‪ .‬שונה הוא הדרש בב"ר‪ ,‬פצ"ט‪ ,‬ז' (הות"א‪ ,8721 ,‬וש'נ)‪ ,‬אולם המובן מכירה נמצא‬ ‫את הבכורה‪.‬‬ ‫נם שם‪ ,‬פצ'"ח‪ ,‬ה' (הות"א‪ ,)5621 ,‬באופן אחר‪ :‬למכרותיהן‪?yw ,‬‏ ‪D27‬‬

‫שמות‪.‬‬ ‫)‪ 9097‬מ"זגב')‪ :‬שמות ג'‪sros ,‬‏‬ ‫‪)TFA‬‏ ‪ VNC‬ואמרילה הקביה‪)ENT :‬‏‬ ‫וש ה אה לה רע ה‬ ‫נאמן בצאנו שלבשר ודם‪ ,‬בוא ורעה צאני‪ ,‬שנ' נחית כצאן עמך ‪)APC‬‏ משה ואהרן‬ ‫(תה' ע"ז‪ ,‬כ"א)‪015.‬‬ ‫שמ' ג'‪ ,‬א')‪ .‬והלא פני הוא‪ ,‬למה‬ ‫האלהיםיף ‏‬ ‫פס'‪ .‬‏ אל הר‬ ‫נקרא שמו חורב‪ ,‬שממנו יצאת החרב בכריתות‪ 5:?,‬שנ' מות יומת הרוצח (במ' ל"ה‪,‬‬ ‫ט"ז)‪,‬‬

‫ומשמה‬

‫‪inu‬‏‬

‫ארבע‬

‫מיתות‬

‫בית‬

‫דין‪,‬‬

‫וכל מי שאינו‬

‫מקיים‬

‫את‬

‫הדין‬

‫נהרג‬

‫בהרב‪51 .‬‬

‫בושיה על ידי‬ ‫ו שמ‬ ‫פס ו ורא" מל רו ערלו ל‬ ‫שלמה ושפל רוח יתמוך כבוד‪( *\+‬מש' כ"ט‪ ,‬כ'ג)‪RP .‬‏ אתה מוצא בכל האילנות‬ ‫שפל מן הסנה‪ ,‬מוריד שריגיו למטה‪ .‬אמר לו הקב"ה‪ :‬אתה השפלת עצמך‪ ,‬עליך‬ ‫‪)wob‬‏‬ ‫אני שרוי ללמד לבריות ששפל רוח יתמוך כבוד‪ ,‬וכן ‪TIN‬‏ אומר כי רם‬ ‫יראה וגמ' (תה' קל"ח‪ ,‬ו')‪.‬‬ ‫אמר‬

‫ר' יוסי‪515‬‬

‫ולמה מתוך הפנה‪,‬‬

‫אלא דרכן‪615‬‬

‫שלסנה אדם‬

‫‪DID‬‏‬

‫את ידו‬

‫‪ 9‬ע"א סדר זה עיין למעלה‪ ,‬צד ‪ 563‬והלאה‪.‬‬ ‫‪ 015‬כאן סופה של הפתיחתא שבת"ה‪ ,‬שמות ז'‪ ,‬ושמ"ר‪ ,‬פ"ב‪ ,‬ג' (השוה למעלה‪ ,‬צד ‪.)663‬‬ ‫‪ 115‬היינו‪ :‬חורבה‪.‬‬

‫‪ 215‬הסגנון קשה מצד תכנו‪ ,‬וכנראה צ"ל‪, :‬שממנו יצאת החרב‪ ,‬שנ' מות יומת הרוצח‪ ,‬ומשמה‬ ‫והנה ע"א החלק הא' של מאמר זה השוה‬ ‫(=וּמשֶם) ‪)ny‬‏ ארבע מיתות בית דין ‏ וכריתות‪".‬‬ ‫במ"ר‪ ,‬פ"א‪ ,‬ח'‪ ,‬ות"ב‪ ,‬במדבר ז'‪ :‬הר חורב‪ ,‬שעליו נשמטה החרב‪ ,‬שנ' מות יומת הנואף והנואפת‪,‬‬ ‫‏‪ mp‬יומת הרוצח (ובת"ה ז'‪ :‬הר חורב‪ ,‬שבו נמשכה חרב וכו')‪ .‬הפסוק ע"א מיתת נואף ונואפת‬ ‫‪,‬קדצבו יכ אלה אבה לע תשא ‪.‬שיא ‏‪hia‬‬ ‫‪rd‬‬ ‫‏‪Wows‬‬ ‫"רכקצ‬ ‫אל‬ ‫‏‪CS) oy‬‬ ‫‏‪ pana‬אלו ףיסב ןירדהנס( ‪,‬א"י ‪')1‬א רבכ ריעה ש"שרה וישודיחב ‪,‬ר"משל ‪,‬ב"פ 'ד 'עה( ‪),‬ז"ט לע‬

‫קושי זה‪ .‬אולם לפי הנוסח כאן הדבר עולה יפה‪ ,‬כי נמכר רק ‪,‬מות יומת הרוצח"‪ ,‬היינו שמיתתו‬ ‫בחרב (סנהדרין ט'‪ ,‬א')‪ .‬ובנוגע ‪dnop‬‏ ב' של מאמרנו השוה כעין זה ב‪.‬שָכל טוב" (הו"ב‪ ,‬ח"ב‪,‬‬ ‫ב"ד וכרת שמחריבות את הרשעים‪.‬‬ ‫מיתות‬ ‫צד ‪ :)91-02‬חרבה‪ ,‬שמשם ‪?SNI‬‏ ארבע‬ ‫הנוסח כאן‪ ,‬כפי מה שתקנתיו‪ ,‬בודאי יותר נכון ממה שנמצא בשמ"ר‪ ,‬פ"ב‪ ,‬ד'‪ :‬הר חורב‪ ,‬שממנו‬ ‫נטלו סנהדרין רשות להרוג בחרב‪ .‬כבר הקשה הרש"ש בחידושיו‪ :‬תמוה‪ ,‬הא ד' מיתות נמסרו‬ ‫‏‪( trad‬היינו‪ :‬ולאו דוקא חרב)!‬ ‫‪ 3‬משפט זה קשה‪ ,‬וכנראה שב‪,‬וכל מי" המכוון הוא בן נח‪ .‬השוה תוס' ע"ז‪ ,‬ח' (ט')‪ ,‬ד'‪:‬‬ ‫על ‪way‬‏ מצוות נצטוו בני נח‪ :‬על הדינין וכו' (ובבלי פנהדרין נ"ו‪ ,‬ע"א וע"ב)‪ ,‬והכלל הוא ‪,‬שכל‬ ‫מיתה האמורה בבני נח ‪SPA‬‏ אלא בסיף" (עיין סנהדרין‪ ,‬שם‪ ,‬ע"א‪ ,‬בנוגע לברכת השם)‪.‬‬ ‫‪ 4‬ע"א פתיחתא זו עיין למעלה‪ ,‬צד ‪ ,%63‬וש'נ‪.‬‬ ‫‪ 5‬כמו כאן גם במה'ג ב'‪ ,42-52 ,‬ובלי ‪WO‬‏ האומר ביל"ש‪ ,‬שמות‪ ,‬ר' קס"ט‪ ,‬ממדרש אבכיר=‬ ‫למ"א‪ ,‬צד ‪ ,51‬סי' ל"ה‪ .‬שונה בשמ"ר‪ ,‬פ"ב‪ ,‬ה'‪ :‬א"ר פנחס הכהן ב"ר חמא מה הפנה הזה כשאדם‬ ‫מכניס ידו לתוכו אינו מרגיש‪ ,‬וכשהוא מוציאה מסתרטת‪ ,‬כך כשירדו ישראל למצרים לא הכיר‬ ‫בהן בריה‪[ ,‬ו]כשיצאו יצאו באותות ובמופתים‪ .‬הערת ר"ש באבער‪ ,‬למ"א‪ ,‬צד ‪ ,51‬הע' מ"ו‪,‬‬ ‫ש‪,‬דברי המדרש (בשמ"ר) נובעים ממדרש אבכיר"‪ ,‬אינה נכונה‪ ,‬אלא שישנן נוסחאות שונות)‪.‬‬ ‫‪ 6‬צ"ל‪ :‬מה דרכו‪.‬‬ ‫רה‬

‫מדרש ‪niw‬‏ על התורה‪:‬‬

‫הח‬

‫לגפן כר' מש‪" ,‬א)‪ ,‬שהוא אוסר את הנפן בעירו‪,‬‬ ‫‏‪ DD‬אוסרי‬ ‫והגפן אלו ישראל‪ ,‬שנ' כי כרם י'י צבאות ‪am‬‏ ישראל וג' (יש' ה'‪ ,‬ז')‪ .‬בעירו‪ ,‬זו‬ ‫ציון‪ ,‬שנ' היא עיר דוד ש'ב‪ ,‬ה'‪ ,‬ז')‪| .‬ול שורקה‪ ,‬וונכי נטעתיך ‪erp‬‏ (יר'‬ ‫יט בוכה ים ‏‪(a‬‬ ‫‪ leo‬נטש בכורו ‪.‬לע קררומה כ‬ ‫‏‪EN De‬‬ ‫שהן מטהרין בגבולו‪ ,‬כיצד‪ ,‬היו ‪arp‬‏ לירושלם ומקריבין קרבנות‬ ‫לבושו‪,‬‬ ‫ומתכפרין ‪570,894‬‬ ‫כר' מש‪ ,‬כ")‪ .‬מה הזאב חוטף‪994 ,‬‬ ‫פס'‪ | .‬בנימין ‪TNA‬‏ יטרף‬ ‫אף שבטו שלבנימין חוטף‪ ,‬שנ' ויצוו את בני בנימין לאמר לכו ונחבאתם בכרמים‪,‬‬ ‫וחטפתם לכם וגמ' ‪wW‬‏ כ"א‪ ,‬כ'‪-‬כ"א)‪ .‬ד"א מה הזאב חוטף‪ ,‬אף אתה חוטף את‬ ‫המלוכה‪ 995 ,‬שנ' ושאול לכד את המלוכה ‪mo‬‏ ש"א‪ ,‬י"ד‪ ,‬י"ז)‪ ,‬והמלוכה ליהודה‬ ‫בל ורוב מה לכו ו |‬ ‫ו בי‬ ‫תתה שג כיהודה ונבר בייהשדהאה‬

‫שנ' וימת שאול ושלשת ‪aip‬‏ ‘‪( no‬ש"א‪ ,‬ל"א‪ ,‬ו')‪ ,‬וחזרה המלוכה למקומה‪ ,‬שנ' ויסב‬ ‫המלוכה בן ישיגפ‪ 5‬וג' (דה"א‪ ,‬י"‪ ,‬י"ד)‪ ,‬וכתיב הלא לכם לדעת כי י'י אלהי ישראל‬

‫נתן‪ .‬המלוכה‪ .‬לדוד ‪)aw‬‏ ‪ .deG amm‬חב לו ‪,i205‬‏‬ ‫‪ a‬לי‬ ‫בישמה ‪,)a‬‏‬ ‫פס והיכזל ‪egniV‬‏ ‪ ise‬לצ רו ‪neeS‬‏ תו בוב‬ ‫אמר להם‪ 995:‬דעו כי י'י הוא האלהים הוא עשנו וגו" ‘‪MA‬‏ ק'‪ ,‬ג')‪ ,‬לא‪ 9%+‬כפרעה‬

‫ול ‪99‬‬

‫שאמר לי יאורי וגו" (יח' כ"ט‪ ,‬ג')‪ .‬‏‬ ‫כי הוא‪ ,‬כתיב וקרי ‪705‬‬ ‫‪‎‬עוגיו ‪ FORD‬לא וימע‬ ‫‪llP )aj‬‬

‫‪8‬‬ ‫‪9‬‬ ‫‪0‬‬ ‫‪1‬‬ ‫‪2‬‬ ‫‪305‬‏‬ ‫‪4‬‬

‫ןחה הפרים‬

‫דפים‪‎‬‬

‫אנחנו‪,‬‬

‫משלמי‪5‬ף‪ 95‬את נפשותינו‪.‬‬

‫‪,‎‬רכ ‪ee. i 508’) (ov‬‬

‫‪A‬‬

‫‪Pe‬‬

‫‪Coons‬‬

‫הנוסח כאן דומה לזה שבמה"נ א'‪ ,837 ,‬שהוא שונה מב"ר ות"ה‪.‬‬ ‫השוה ב"ר‪ ,‬פצ"ז (שיטה חדשה‪ ,‬הות"א‪ ,5221 ,‬וש"נ)‪.‬‬ ‫השוה שם‪ ,‬פצ'"ט‪ ,‬ג' (‪ ,5721‬וש'נ)‪.‬‬ ‫צ"ל‪ :‬ויסב את המלוכה לדויד ‪ay‬‏ ישי‪ ,‬וצריך למחוק ‪,‬וגו' *כי כאן ‪DIA‬‏ הפסוק‪.‬‬ ‫במקרא‪ :‬נתן ממלכה לדויד על ישראל לו ולבניו ברית מלח‪.‬‬ ‫‪ Py‬ב"ר‪ ,‬פ"ק‪ ,‬א' (הות"א‪ 3821 ,‬וש'נ)‪.‬‬ ‫היינו‪ :‬ע"פ הכתיב‪ :‬הוא עשנו‬

‫ולא‪.‬‬

‫‪ 6‬היינו כפי הקרי‪ :‬ולו‪.‬‬ ‫‪ 6‬צ"ל‪ :‬משלימין‪.‬‬ ‫‪ 7‬הפגנון מקוטע‪ ,‬וצ'ל‪ :‬הוא עשנו ‏ ו ל א כתיב‪ ,‬וקרי ולו כאן משולבים המאמרים‬ ‫השונים של ר"י בר ‪oro‬‏ ור' אחא בב"ר שם‪.‬‬ ‫‪ 8‬כאן סוף דף "ז‪ ,‬ע"ב‪ ,‬וישנו ליקוי בכ"י‪ .‬אולי היתה כאן התחלת המאמר כמו בב"ר‪,‬‬ ‫שם‪ :‬ש ל שה ציויים נאמרו בעניין‪ ,‬וכו'‪.‬‬

‫לשמות‬

‫רז‬

‫וב חח יקך ‪wo‬‏ ‪ 70‬ולמה הראה לו דבר טמא‪[ ,‬וולא הראהו דבר טהור‪ ,‬אלא‬ ‫מה המצורע הזה טמא ומטמא‪ ,‬כך המצריים טמאנין! ומטמאין את ישראל‪ .‬חזר‬ ‫וטהר‪ .‬אמר לו‪ :‬כך יטהרו ישראל מטומאת המצרים‪ | %5.‬והנה ‏ שבה‬ ‫שם ז')‪ +9.‬רמז לעתיד ‪osses‬‏ שישראל מטמאין ביני גוים‪ ,‬ככה‬ ‫כבשרו‬ ‫יאכלו בני ישראל וג'י?‪( 5‬יח' ד'‪ ,‬י"ג)‪ ,‬ועתיד הקב"ה לטהרם‪ ,‬שנ' וזרקתי עליכם‬ ‫מים טהורים וטהרתם "‪no‬‏ (שם‪ ,‬ל"ן‪ ,‬כ"ה)‪.‬‬

‫[לסדר מ"חגג')‪wom :‬‏ ד'"‪ ,‬י"ח ]‪9‬‬ ‫פס'‪ .‬וילך משה וישב אל יתר חותנו וגמ'‪ .‬‏ זש'ה בכל ‪yn‬‏ אוהב הריע ואח‬

‫לצרה יולד (מש' "ז‪" ,‬ז)‪ ,‬גי מי הוא זה‪ ,‬יתרו שקבל למשה שהיה בצרה‪ ,‬ויברח‬ ‫משה (שמ' ב'‪ ,‬ט"ו)‪ .‬אמר ר' יהושע?‪ 95‬מיכן אתה למד ‪wab‬‏ מי שהוא מקבל‪%%5‬‬ ‫לעשות מצוה‪RP ,‬‏ אותה מצוה פוסקת מביתו‪ ,‬ויתרו‪paS %5+‬‏ לגואל שברח מפני‬ ‫השונא‪ ,‬ומביתו עמד מי שקיבל לשונא ‪wam‬‏ מפני הגואל והרגו על אחת כמה‬ ‫וכמה‪ 535,‬שנ' ופיסרא נס ברגליו אל אוהל יעל ‘‪no‬‏ שו' ד'‪" ,‬ז)‪ ,‬ובני קני חותן‬ ‫משה (שם‪ ,‬א'‪ ,‬ט'ז)‪ .‬לכך אמר הכתוב ואח לצרה יולד‪ .‬אמר ר' שמואל‪ %%5‬שני‬ ‫אנשים קיבלו שני צדיקים ונתברכו בשבילן‪ ,‬ואלו הן‪ :‬לבן ויתרו‪.‬‬ ‫אמר ר'ז‪ 95‬יהושע ‪aj‬‏ לוי מפני מה הלך משה אצל יתרו‪ ,‬שנ' וילך‬ ‫‪6‬‬ ‫‪725‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪0‬‬

‫‪1‬‬ ‫‪2‬‏‬

‫הושה ‪,‎‬ה"ת ‪YD ‘Dw‬‬ ‫פסוק זה מקומו לפני‪ :‬חזר וטהר‪.‬‬ ‫סיום זה גם במה"ג ב'‪ ,23 ,‬למטה ‪yy‬‏ למעלה‪ ,‬צד ‪.)768‬‬ ‫היינו‪ :‬את לחמם טמא בגוים אשר אדיחם שם‪.‬‬ ‫ע"א סדר זה עיין למעלה‪ ,‬צד ‪ 963‬והלאה‪.‬‬ ‫פתיחתא זו בת"ה‪ ,‬שמות ט"ז‪ ,‬ובשמ"ר‪ ,‬פ"ד‪ ,‬ב'‪ ,‬וע"א הקשר ‪yo‬‏ ההפטרה עיין למעלה‪,‬‬ ‫‪ OW‬האומר‬

‫‪NDT‬‏‬

‫שם‪.‬‬

‫‪ 8‬היינו‪ :‬על עצמו‪ ,‬וכן שם בפירוש‪.‬‬ ‫‪ 4‬צ"ל‪ :‬יתרו‪.‬‬ ‫‏‪ pr oxy, 5‬ול ‏‪ ow‬תוכייש ‪,‬הפ ךירצו ‪.‬ריסהל‬ ‫‪6‬‬

‫בת"ה‪ ,‬שם‪AVNI ,‬‏ אריכות‪ ,‬אולם ‪noJ‬‏ ‪ oO‬האומר‪.‬‬

‫‪ 7‬בכ"י בטעות‪ :‬אמרה‪ .‬כפי הנוסח כאן ריב"ל מבאר בפשטות מדוע הלך משה אצל יתרו‬ ‫קודם שובו למצרים‪ ,‬כדי ‪,‬ליטול אשתו ובניו" ולא כדי להתיר את‪.‬נדרו); ‪RP‬‏ כאן שום דרש‬ ‫תחת‪ :‬וישב משה אל יתר)‪ .‬אולם בשט"ר‪ ,‬פ"ד‪ ,‬ד'‪,‬‬ ‫‪,‬ויל משה וישב"‬ ‫‏‪ by‬המשפט‬ ‫כל המאמר נשלב בתוך דברי בנו של ר' חייא הגדול‪ .‬הפיסקא ‪wo‬‏ מתחלת בשאלה‪ :‬וילך משה‪,‬‬

‫לא היה צריך לומר אלא וישב משה (היינו תחת‪ :‬וילך משה וישב אל יתר חותנו‪ ,‬היה צריך לומר‪:‬‬ ‫‏‪ awn‬משה אל יתר חותנו)‪ .‬בתור תשובה ישנן ב' דעות‪ ,‬היינו‪ :‬אמרו רבותינו בתחלה הלך אצל‬ ‫פרעה‪ ,‬בשליחותו של הקב"ה‪ ,‬ואח"כ וישב אל יתר חותנו‪ ,‬אולם בנו של ר' חייא הגדול ‪dnas‬‏‬ ‫לדעה זו ואומר‪, :‬לא הלך אצל פרעה עד שהתיר לו יתרו את נדרו‪ ,‬ואם תאמר למה נאמר‬

‫ויל ך מ שה‪ ,‬להיכן הלך‪ ,‬שהלך ליטול אשתו ובניו‪ .‬א"ל יתרו‪ :‬להיכן אתה מוליכן‪ ,‬א"ל‪:‬‬ ‫למצרים‪ .‬א"ל‪ :‬אותם שהם במצרים מבקשין לצאת"‪ ,‬וכו' כמו כאן‪ .‬בצדק העיר האפפמאנן‬

‫רו‬

‫מדרש חדש על התורה‪:‬‬

‫לתוכו ואינו ניזק‪ ,‬מפני שקוצין שלו כפופין למטה‪ ,‬ואם ביקש להוציא את ידו‪ ,‬הקוצין‬ ‫תופסין את ידו‪ ,‬כך היו המצריים‪ ,‬כשירדו ישראל אצלם‪ ,‬קיבלו אותם‪ ,‬שנ' ארץ‬ ‫מצרים לפניך היא וגו" ‪DI‬‏ מ"ז‪ ,‬ו')‪ ,‬וכיון שבקשו לצאת‪ ,‬תפסו אותן‪ ,‬שנ' לא ידעתי‬ ‫את י"י (שמ' ה'‪ ,‬ב')‪718 ,‬‬ ‫‏‪ Jind‬הסנה‪ .‬אמר ר' שמואל בר' ‪moisis‬‏ ולמה נגלה ‪yop‬‏‬ ‫ד'א‬ ‫בסנה מכל האילנות‪ ,‬הסנה מין צער הוא‪ ,‬למה‪ ,‬שישראל שרוין בצער‪ ,‬לפיכך נגלה‬ ‫עליו בסנה‪ .‬רמז לו הקב"ה את ימי שנותיו‪ ,‬ה' חמשה‪ ,‬ס' ששים‪ ,‬נ' חמשים‪ ,‬ה' חמשה‪,‬‬ ‫הרי ק"כ שנותיו שלמשה‪ ,‬שנ' ומשה בן מאה ועשרים שנה וגו' (דב' ל"ד‪ ,‬ז')‪918 .‬‬ ‫ח"י ירידותייי ירדה שכנה ‪ION‬‏ רום‬ ‫‪)YD‬‏‬ ‫האר כל ה > ל‬ ‫לכסא עומק‪ .‬ואלו הן‪ .‬א' בגן עדן‪ ,‬שנ' וישמעו את קול ‪sdnats‬‏ מתהלך ‪ap‬‏‬ ‫ה עבר" ג ה') "ב' בדור הפלגה‪ ,‬שב ורד יי לראות ‪noC‬‏ שם‪ ,‬לא הי ג‬ ‫בסדום‪ ,‬שנ' ארדה נא (שם‪ ,‬י"ח‪ ,‬כ"א)‪ .‬ד' על יעקב‪ ,‬שנ' אנכי ארד עמך מצרימה‬ ‫וג' (שם‪ ,‬מ"ו‪ ,‬ד')‪ .‬ה' בסנה‪ ,‬שנ' וארד להצילו‪ .‬ו' בנקרת הצור‪ ,‬שנ' וירד י'י בענן‬ ‫ווה‬ ‫‪ek‬‏ הדי על הר ‪os‬‏ ‪oeJ ene‬‬ ‫הז" בהר‬ ‫‏)‪De‬‬ ‫כשנתן ‪nf‬‏ על הזקנים‪ ,‬שנ' וירדתי ודברתי עמך שם וג' (במ' י"א‪0.225" ,‬‬ ‫במעשה מרים‪wW ,‬‏ וירד )‪ °325‬בעמוד ענן (שם‪ ,‬י"ב‪ ,‬ה')‪ .‬י" לעולם הבא‪ ,‬שנ' כן‬ ‫ירד ‪”oo‬‏ צבאות לצבא על הר ציון (יש' ל"א‪ ,‬ד')‪.‬‬ ‫ליג ה ש‪,‬‬ ‫‏‪ DIN‬רלה ‏‪ Dee‬ראיש ה העשמ דמולמה‬ ‫פס‬ ‫להראותו שפרעה הוא התנין שהוא בוטיח על היאור‪ ,‬שנ' הנני אליך‪ **+‬פרעה מלך‬

‫מצרים התנין וגמ'‪( 595‬יח' כ"ט‪ ,‬ג')‪ .‬וחזר ונעשה בידו ‪yy‬‏ יבש‪ .‬אמר לו הקב"ה‪:‬‬ ‫(דף י"ח‪ ,‬ע"ב) כך יהיו המנצריזים כעץ היבש הזה‪ ,‬ש' וישלח ידו ויחזק‬ ‫וגמ' (שמ' ד'‪ ,‬ד')‪ .‬אמר לו‪ :‬תן לי מופת אחר‪ .‬אמר לו‪ :‬הבא נא ידך‬ ‫‪ 7‬היינו‪no :‬‏ את ישראל לא אשלח‪ .‬במדרש אבכיר הנוסח‪ :‬וכשביקשו לצאת לא הניחום‪,‬‬ ‫שנ' ואני ידעתי כי לא יתן אתכם להלוך (שמ' ג'‪ ,‬י"ט)‪.‬‬ ‫‪ 8‬כעין זה סתם בת"ב‪ ,‬שמות י"ב בסוף‪ :‬למה מתוך הסנה ולא מתוך אילן אחר‪ ,‬אמר‬ ‫הקב"ה עמו אנכי בצרה‪ ,‬והם נתונים בשעבוד ואני נגלה מתוך אילן אחר‪ ,‬לפיכך מתוך הפנה‬ ‫שכולו מהקוצים‪ .‬ובעקרו דרש זה נדרש כבר ע"י ריב'ח ‪)DN‬‏ ב'‪ ,42 ,‬שו' ‪ 12‬והלאה=מכדרשב"י‪,‬‬ ‫הוצ' האפפמאנן‪ ,‬צד ‪.)1‬‬ ‫‪ 9‬השוה שמ"ר‪ ,‬פ"ב‪ ,‬ה'‪ :‬ד"א מתוך הסנה‪ ,‬רמז לו שיחיה ק"כ שנה כמנין הסנה‪ ,‬ובמה'ג‬ ‫ב'‪ ,‬צד ‪ ,52‬הנוסח‪ :‬דורשי רשומות היו אומרים מפני מה נגלה עליו בסנה‪ ,‬שרמז לו כמה הן שנותיו‪.‬‬ ‫‪ 0‬נוסחאות שונות ישנן למאמר זה (השוה אדר"‪ ,‬נו"א‪ ,‬פל"ד‪ ,‬הוצ' שעכטער‪ ,201 ,‬וש'נ;‬ ‫וב"ר‪ ,‬פל'ח‪ ,‬ט'‪ ,‬הות"א‪ ,8%58 ,‬הע' לשו' ‪| .)5‬מענין ‪TIN‬‏ המשפט כאן ‪,‬מכסא רום לכסא “‪yop‬‏‬ ‫‪ 1‬צ"ל‪ :‬י"י אלהים‪.‬‬ ‫‪ 2‬ולהלן נאמר (פס' כ"ב)‪ :‬וירד ה' בענן‪.‬‬ ‫‪ 3‬בכ"י נכתב‪ :‬באוהל‪ ,‬ומנוקד למעלה לסימן מחיקה‪.‬‬ ‫‪ 4‬במקרא‪ :‬עליך‪.‬‬ ‫‪ 5‬במקרא‪ :‬התנים‪ ,‬אולם בכמה כ"י‪ :‬התנין‪ ,‬וסופיה דקרא‪ :‬אשר אמר לי יאורי ואני עשיתני‪.‬‬ ‫קצת ממאמר זה בשמ"ר ג'‪ ,‬י"ב‪ :‬א"ר אליעזר לכך נהפך המטה לנחש‪ ,‬כנגד פרעה שנקרא נחש‪,‬‬ ‫שנ' התנים הגדול‪.‬‬

‫לשמות‬

‫י'י‬ ‫שלא‬ ‫מנעת‬ ‫‏‪‘on‬‬

‫רט‬

‫שם‪ ,‬ב')‪ .‬אמר ‪ 51445‬כנגד ים מודיעך‪ ,‬כי ים הפוך‪ 5%5‬אותו‪)964S .‬‏‬ ‫יתן לתוכו תבן‪ ,‬שנ' לא תוסיפון ‪dnn‬‏ ‪ naj‬שם‪ ,‬ז')‪ .‬אמר לו הקב"ה‪ :‬אתה‬ ‫תבן מישראל‪ ,‬ובו אני שורף אתכם‪ ,‬שנ' ‪mp‬‏ כל זדים וכל עושה רשעה קש‬ ‫(מלא' ג'‪ ,‬י"ט)‪ ,‬וכמוהו אני זורה אתכם‪ ,‬שנ' הנה היו כקש אש שרפתם (יש'‬

‫מ"ז‪" ,‬ד)‪ .‬אבל ישראל‪ ,‬ונטעתים על אדמתם ‘‪yo‬‏ ט'‪00,745 ,‬‬ ‫בחיי כל ישראל אנ"ס‪945 .‬‬

‫אמן‪ 535‬בקרוב‬

‫לסדר מ"ט(ד)‪wom :‬‏ ו'‪ ,‬ב'‪9 1-‬‬ ‫דאר א אל "א בד הם ‪oniN‬‏ השמ י" ‪OP‬‏ אפר ‪DN‬‏ הוא‬ ‫בשמי הגדול בראתי את העליונים ואת התחתונים‪ ,‬בדבר י'י שמים נעשו וג' ‘‪ma‬‏‬ ‫ל"ג‪ 70.255 ,‬אמר ר' אבהו בשם ר' יוחנן בשתי אותיות מן השם נבראו שני עולמות‪,‬‬ ‫‏‪ OND‬טעמיה‪ %5?,‬כי ביה י'י צור עולמים (יש' כ"ו‪ ,‬ד')‪ ,‬אחד ביוד ואחד בהָא‪ ,‬מה‬ ‫יוד מכל‪ %%5‬האותיות תופסת את הלשון‪ma ,‬‏ ‪ sra‬תופסת הלשון‪ ,‬כך בראם בלא‬ ‫עמל ובלא יניעה‪ ,‬שנ' בדבר י'י שמים נעשו וגמ'‪ .‬העולם הבא נברא ביוד‪ ,‬מה‬ ‫יוד כפוף אף כל באי העולם כפופים‪ .‬לכן דוד משבח בשניהם ואומר הללויה‪.‬‬ ‫ולא ידעינין אי זה ביוד ואי זה בהָא‪ ,‬אלא ממה דכתיב אלה תולדות השמים והארץ‬ ‫‏‪ aos one‬דב אהב ‪,‬םארב "רה םלועה הוה ‪:‬אהב‬ ‫פס‪ '.‬מה הוא באל שדי שמ ו‪ ,‬ג')‪ ,‬אמר הקב"ה‪ :‬אני הוא שאמרתי‬ ‫לשמים ולארץ ‪2.455‬‬

‫ושמי‬

‫י'י‬

‫לא‬

‫נודעתי‬

‫להם‪ ,‬‏‬

‫הלא אמר‬

‫לאברהם אני י'י (בר' ט"ו‪ ,‬ז')‪ ,‬אלא שאמר הקב"ה‪ :‬בשבועה לא נגליתי להם כמותך‬ ‫‪ 20,‬פודיערי‪,‬‬ ‫(‪oD‬‏‬ ‫‪,.‬כנגד" ‪.‬חייגן; כננד ‪BM‬‏ שאטרת‪:‬‬ ‫‪ ,4‬היינו‪ :+‬הקב"ה‪ .‬‏ לפרעה‬ ‫השוה גם ת"ב‪ ,‬וארא ג'‪ :‬א"ל הקב"ה אתה אמרת מי‪ ,‬חייך במי אתה לוקה‪ ,‬מי ים למפרע‪ ,‬וכו'‪,‬‬ ‫ובת"ה‪ ,‬וארא ה' בסוף‪ ,‬הנוסח‪ :‬ד"א מי‪DID ,‬‏ מי‪ ,‬ים סוף עתיד להודיעך מי ה'‪ ,‬וכו'‪.‬‬ ‫‪ 5‬צ"ל‪ :‬הפך אותו (היינו‪ :‬את פרעה)‪.‬‬ ‫‪645‬‏ ‪ Da‬בטעות‪ :‬יגור‪.‬‬ ‫‪ 7‬ע'א סיום זה עיין למעלה‪ ,‬צד ‪973‬‬ ‫‪ 8‬משפט זה ‪IDA‬‏ ע"י ‪NPA‬‏ מעתיק בסוף הפסקא לפ' שמות‪ .‬וכן ישה הוספה בסוף פ'‬ ‫וארא (להלן‪ ,‬עמ' רט'ז)‪ ,‬והשוה ‪yo‬‏ למעלה‪ ,‬בסוף פ' וישב (הע' ‪> (613‬‬

‫‪9‬‬ ‫‪0‬‬ ‫‪1‬‬ ‫המאמר‬ ‫‪9‬‬

‫=אמן נצח פלה‪.‬‬ ‫ע"א סדר זה עיין למעלה‪ ,‬צד ‪ 973‬והלאה‪.‬‬ ‫ע"א הקשר של פסוק זה ‪yo‬‏ ההפטרה לפדר דנן עיין למעלה‪ ,‬צד ‪ .584‬אח"כ הובא כאן‬ ‫הידוע של ר"י (השוה ב"ר‪ ,‬פי"ב‪ ,‬י'‪ ,‬הות"א ‪70‬ג‪ ,901-‬וש'נ‪ ,‬ועיין גם למעלה‪ ,‬עמ' ל")‪.‬‬ ‫בכ"י נכתב‪ :‬טעמה‪ ,‬ויו"ד ניתנת למעלה=טעמיה‪ ,‬אח"כ נתקן‪ :‬טעמא‪.‬‬

‫‪8‬‬ ‫תופס את‬ ‫‪4‬‬ ‫‪..‬‬ ‫וארא ‪.‬‬

‫צ"ל‪ :‬ככל‪ ,‬אולם בב"ר‪ ,‬שם‪ ,‬הנוסח‪ :‬מה הא זו כל האותיות תופשין הלשון והא זה אינו‬ ‫הלשון (והשוה ההערות שם)‪ ,‬ואין זכר שיו"ד תופסת את הלשון‪.‬‬ ‫בכ"י נתקן זה אח"כ‪TNL :‬‏ מאמר זה נזכר כאן גם בלק"ט‪ ,‬וארא (הו"ב‪ ,‬ח"ב‪ ,‬צד ‪;)08‬‬ ‫באל שדי‪ ,‬אני הוא שאמרתי לעולם דיי (והשוה ב"ר‪ ,‬פ"ה‪ ,‬ח'‪ ,‬הות"א ‪ ,73‬וש'"נ)‪.‬‬

‫מדרש ‪niw‬‏ על התורה‪:‬‬

‫רח‬

‫משה‪ %35‬אל ‪ma‬‏ וגמ'‪ ,‬אלא ליטול אשתו ‪raap‬‏ אמר לו יתרו‪ :‬מי שהוא במצרים‬ ‫מתאוה לצאת ממנה‪ ,‬ואתה ובניך חוץ ממנה ואתה מבקש להכנס לתוכה‪ .‬אמר לו משה‪:‬‬ ‫למחר ‪ynop‬‏ לצאת ממנה ולשמוע על הר פיני אנכי י"י אלהיך (שמ' כ'‪ ,‬ב')‪,‬‬ ‫שם ד‪,‬‬ ‫ובני לא ישמעו עמהם‪ .‬באותה שעה אמר לו‪ :‬לך לשלום *‪9‬‏‬ ‫לה‬

‫[לסדר מ"ח‪wom :93'6‬‏ ד"‪ ,‬כ"ז ‪93‬‬ ‫פס‪ .‬ויאמר י'י אל אהרן לך לקראת‪ .‬זשה ‪nos‬‏ ואמת‬ ‫נפגשו (תה' פ"ה‪" ,‬א)‪ | 195.‬חפ ד‪ ,‬זה אהרן‪ ,‬שנ' לאיש חפידיך (דב' ל"ג‪ ,‬ח')‪,‬‬ ‫שהוא?‪ 35‬היה תחלה ‪anom‬‏ ‪ not‬שנ' ויבוא אהרן וכל זקני ישראל ‘‪no‬‏ (שמ'‬ ‫"ח‪ ,‬י"ב)‪ ,‬אמר הקב"ה‪ :‬מעלה ‪mo‬‏ עליכם כאלו הקרבתם קרבן לפני‪ ,‬שנ' ‪yp‬‏‬ ‫חותן משה לפני האלהים (שם)‪ .‬ומה אהרן שהאכיל לגוי וגמל לו חסד‪ ,‬כך העלה‬ ‫עליו הקב"ה‪ ,‬מי שהוא ‪nob‬‏ ‪ yo not‬תלמיד‪ *%%‬חכמים ועם גדולי ישראל‪ ,‬על‬

‫‏‪: eS ns‬המכו ‏)‪ =WON‬הז השמש 'גש ‪.‬ןמאנו ‏‪ Si‬מב בח "‪ 0‬קדצ‬ ‫הק = ‪.‬זה ‪OoW‬‏ שניי‪ .‬צדקת‪ ,‬לי‪ .‬עשה‪)seeF .‬‏ (‪DS‬‬ ‫שק > בצ‬ ‫של םר ינ‬ ‫ושלום‪( ,‬דף "ט‪ ,‬ע'א) זה אהרן‪ ,‬שנ' בריתי היתה אתו החיים והשלום (מלא'‬ ‫=‬ ‫ה אי טמה להן פרעה‪Foe ‎‬‬ ‫רהשפ‬ ‫ב א ור מ ש ה "רא‬ ‫‪)Na‬‬ ‫(במה"ג ב'‪ ,83 ,‬הע' ‪ )+‬שבנו של ר' חייא הנדול הוא חזקיה‪ ,‬מסדר מכדרשב"י‪ ,‬ובכן כנראה כל‬ ‫המאמר בשמ"ר ‪)nay‬‏ ממכילתא זו‪ .‬פלוגתא זו נזכרת בקצרה למעלה בקטע ‪oy‬‏ הגניזה (עמ' צ"ה)‪:‬‬ ‫ד'א וילך משה‪ ,‬מהוא וילך וישב‪ ,‬שהלך למצרים ואח"כ ‪nia‬‏ למדין‪ .‬ד"א וילך משה‪ ,‬אצל ‪noy‬‏‬ ‫להתיר נדרו (אולם המשפט השני אינו מתרץ את השאלה‪ :‬מהוא וילך וישב)‪ .‬אמנם הקושיא‬ ‫ע"א ‪,‬וילך משה וישב" שונה היא במקומות המקבילים‪ ,‬היינו בת"ב‪ ,‬שמות י"ח‪ ,‬הנוסח הוא‪ :‬ולא‬ ‫‪ SSS‬במחיג בי פס עג‪ :‬ל היה צריך‬ ‫היה צריך ‪.‬לומר ‪.‬אלא שמשב ‪h2‬‏ ‪etoV‬‬ ‫לומר אלא ‪,nwa‬‏ מ צר ימ ה‪ ,‬ולמה אל ‪ma‬‏ חותנו")‪ ,‬ובכן השאלה איננה ע"א ‪,‬וילך וישב"‬ ‫אלא מדוע לא שב ישר למצרים‪ ,‬אולם בת"ה‪ ,‬שמות כ' בסוף‪ ,‬אנו קוראים‪ :‬לא היה צריך לומר‬ ‫אלא ‪,‬וישב אל | מ ד ין"‪ ,‬ולמה ‪,‬אל יתר חותנו"‪non .‬‏ מקורי ממכדרשב"י כנראה ‪TIN‬‏ בשמ"ר‬ ‫(ודברי באבער בת"ב‪ ,‬שם‪ ,‬הע' צ"ב‪ ,‬שבעל ‪woV‬‏ ‪,‬הביא דברי התנחומא בהרחבת דברים כדרכו"‬ ‫‏‪ OF‬שטחיים למדי)‪ .‬נוסח שני בשם ריב"ל ‪DO‬‏ כן מקורי) נמצא כאן‪ .‬בשאר המקומות הענין‬ ‫הוא כבר מטושטש‪.‬‬ ‫‪ 8‬צריך להוסיף‪ :‬וישב‪.‬‬ ‫‪ 9‬בשמ"ר‪ :‬א"ל לך לשלום‪ ,‬ותכנס לשלום‪ ,‬ותבא לשלום‪.‬‬ ‫‪0‬‬

‫ע"א סדר זה עיין למעלה‪ ,‬צד ‪ 373‬והלאה‪.‬‬

‫‪ 1‬פתיחתא זו בת"ב‪ ,‬שמות כ"ה‪ ,‬ת"ה כ"ח‪ ,‬ושמ"ר‪ ,‬פ"ה‪ ,‬י'‪ ,‬וע"א הקשר ‪yo‬‏ ההפטרה עיין‬ ‫למעלה‪ ,‬צר ‪773‬‬

‫‪ 245‬מן כאן ועד ‪,‬עאכ'ו" חסר במקומות האחרים‪.‬‬ ‫במכילתא (הוה"ר‪ ,591-691 ,‬וש"נ)‪.‬‬ ‫‪ 8‬צ"ל‪ :‬תלמידי‪.‬‬

‫הדרש על ‘‪wo‬‏ ‪" ”no‬ב‪ ,‬שונה הוא‬

‫לשמות‬

‫]‪mow ims 7709‬‬

‫ריא‬

‫?‪ery‬‬

‫פס'‪ .‬‏ תנו ‪ 5920‬מופת‪ .‬זשה מגיד מראשית אחרית (יש' מ"ו‪9(,565 ,‬‬ ‫אמר רבי שמואל‪ %%5‬הגיד הקב"ה למשה בעוד*‪ %5‬שהיה ‪aom‬‏ מה שעתיד פרעה‬ ‫לבקש מידו שלמשה‪ .‬אמר הקב'ה‪ :‬‏ מה זה בידך שמ ד‪ ,‬ב')‪ .‬אמר‪:‬‬ ‫שם ג')‪ .‬תעשה נחש‪ ,‬וחזר ונעשה‬ ‫מטה‪ .‬אמרלו‪ :‬השליכהו ארצה‬ ‫מטה‪ .‬אמר לו‪ :‬משה‪ ,‬כשם שהנחש הזה מתעסק‪ %95,‬כך פרעה עתיד להתעסק‪965 .‬‬ ‫הוי מגיד מראשית אחרית‪ .‬אלא כשיאמר לכם תנו לכם מופת‪ ,‬כשם‬ ‫שעשיתי לך עשה לפניו‪ ,‬שנ' כי ידבר אליכם פרעה‪.‬‬

‫אמרו רבותינו??‪ %‬מפני ארבעה דברים נגאלו ישראל ממצרים‪ :‬מפני שלא שנו‬ ‫לשונם‪ ,‬ולא חילפו את שמותם‪ ,‬ולא גלו סודם לעמי הארץ‪ ,‬ולא כפרו בברית מילה‪.‬‬ ‫לפיכך נגאלו ד' גאולות‪ :‬וגאלתי‪ ,‬והצלתי‪ ,‬ולקחתי‪ ,‬והוצאתי‪ ,‬וז‪ 5‬שנ' לכן ‪xos‬‏‬ ‫לבני ישראל אני י'י (שם‪ ,‬ו'‪ ,‬ו'‪-‬ז')‪ .‬ולמה תקנו חכמים ד' כופות בליל הפפח‪,‬‬ ‫כנגד ד' גאולות; וכנגד ד' כוסות שלפרעה‪ ,‬שנ' ‪)DID‬‏ פרעה בידי‪ ,‬ואתן את הכוס‪,‬‬ ‫ואשחט אותם אל כוס פרעה‪ ,‬ונתתה כוס פרעה ‪DI‬‏ מ'‪" ,‬א‪ ,‬י"נ); וכנגד ד' כוסות‬ ‫שלפורענות שעתיד הקב"ה להשקות את הגוים‪ ,‬שנ' קח את ‪DID‬‏ היין החמה וג' (יר'‬ ‫כ"ה‪ ,‬ט"ו)‪ ,‬ואומר להשקות את הכוס לכל הגוים‪ 275 ,‬שנ'‪ 375‬ורוח זלעפות מנת כוסם‬

‫(תה' "א‪ ,‬ו'); וכנגד ד' ‪iom‬‏ שלישועה שעתיד הקב"ה להשקות את ישראל‪wn ,‬‏‬ ‫‪4‬‬ ‫‪5‬‬

‫ע'א סדר זה עיין למעלה‪ ,‬צד ‪oss‬‏ והלאה‪.‬‬ ‫ע"א פתיחתא זו עיין למעלה‪ ,‬צד ‪.193‬‬

‫‪ 6‬כמו כאן גם במה"ג ב'‪ ,28 ,‬שו' ‪ ,71-91‬וצד ‪ ,06‬שו' ‪ .22-62‬אולם בדרשת ילמדנו המאמר‬ ‫‏‪xin‬‬

‫‪ ova‬ןינבר‬

‫‪,‬הלעמל( ‏‪', ‘py‬ק ‏‪, mem‬םש 'עה ‪29).‬‬

‫‪,‬ה"תב אראו ‪',‬ד ב"תבו ‪,‬א"י ‪,‬ףופב‬

‫חסר שם האומר‪.‬‬ ‫‪ 7‬מקודם היה נכתב‪ :‬עד‪ ,‬ומתוקן‪ :‬בעוד‪.‬‬ ‫‪8‬‬

‫צ"ל‪ :‬מתעקם‪.‬‬

‫‪ 9‬צ"ל‪ :‬להתעקם‪.‬‬ ‫‪ 0‬השוה מכילתא‪ ,‬בא ה' (הוה"ר‪ ,41 ,‬וש'נ)‪ ,‬ות"ב‪ ,‬בלק כ"ה‪ ,‬וש'נ‪ .‬הפרט הג' כאן‪ :‬ולא‬ ‫נילו סודם לעמי הארץ‪ ,‬מקביל לנוסח ילמדנו בבמ"ר‪ ,‬פ"כ‪ ,‬כ"ב‪ :‬ולא גילו מסטורין‬

‫(ובת"ב‪,‬‬

‫בלק כ'ה‪ :‬מסתורין) שלהם; במקומות האחרים הנוסח הוא שלא היה בהם לה"ר‪ .‬אמנם היו‬ ‫אלה שנילו סודם‪ ,‬אלא שמתו בג' ימי האפלה ‪)yp‬‏ להלן‪yp‘ ,‬‏ רט'ו)‪ .‬ובנוגע לפרט הד' כאן‪:‬‬ ‫ולא כפרו בברית מילה (תחת ‪,‬ולא נפרצו בעריות" שבמקורות האחרים) השוה ‪DIN‬‏ פכ"ג‬ ‫(הוצ' מא"ש‪ :)891 ,‬כרתו ברית שיעשו גמ"ח זה עם זה‪ ,‬וישמרו בלבבם (צ'ל‪ :‬בשברם)‬ ‫ברית אברהם יצחק ויעקב‪[ ,‬ו]שלא יניחו לשון ‪am‬‏ יעקב וילמדו ‪dwp‬‏ מצרים וכו'‪ ,‬ועיין שם‬ ‫מילה‬ ‫להלן‪ :‬והיו ישראל מלין את בניהם במצרים וכו'‪ ,‬ופכ'ד (צד ‪ :)4431-521‬וישמרו‬ ‫ברית אברהם יצחק ויעקב‪ ,‬וכו'‪ .‬אמנם ישנן אגדות אחרות שבמצרים הפרו ברית‬ ‫ב בשרם‬ ‫מילה (עיין שם‪ ,‬צד ‪ ,391‬הע' ‪(41‬‬ ‫‪ 175‬ע"א כל המאמר הזה בנוגע לד' ‪vom‬‏ עיין ב'ר‪ ,‬פפ"ח‪ ,‬ה' (הות"א‪ ,1801-4801 ,‬וש'נ)‪.‬‬ ‫‪ 2‬הנוסח משובש‪DRP ,‬‏ מקרא כזה “‪YAP‬‏ כ"ה‪ ,‬ט'ו נאמר‪ :‬והשקיתה אותו את כל הגוים)‪,‬‬ ‫וגו' (יר' נ'א‪ ,‬ז')‪ ,‬ואומר כי ‪DID‬‏ ביד י'י ונו'‬ ‫אולם צ"ל כמו בב"ר‪ :‬ואומר כוס ‪tna‬‏ בבל ‪ap‬‏‬ ‫לתה" ע'ה‪ ,‬ט')‪,‬‬ ‫‪ 38‬צ"ל‪ :‬ונ'=ונאמר‪.‬‬

‫מדרש ‪niw‬‏ על התורה‪:‬‬

‫רי‬

‫פה אל פה‪ .‬וגלהיי‪ 55‬לו סוד ‪wO‬‏ המפורש‪555.‬‬

‫ושלש עשרה פעמים‪ %55‬היה כהן‬

‫גדול מזכירו בטהרה ביום הכפורים‪ ,‬ששה בפר‪ ,‬וששה בשעיר‪ ,‬ואחד בגורלות‪.‬‬ ‫הקרובים היו שומעים ‪my‬‏ נופלין על פניהם ומודים ומשבחים‪ 55 ,‬והרחוקים היו‬ ‫אומרין‪ :‬ברוך שם כבוד מלכותו לעולם ועד‪ .‬אשריהן מה שראו עיניהן ומה ששמעו‬ ‫אזניהם‪ .‬אבל אנו כמה שבועות יש בינינו‪ ,‬וכתיב לא תשא וגמ' (שמ' כ'‪ ,‬ז')‪XD ,‬‏‬ ‫ולחומר על שבועת שקר‪ ,‬דכתיב לא תשבעו בשמי לשקר‬ ‫כך על שבועת שוא‪ ,‬ק‬ ‫‏‪ DN‬י"ט‪ ,‬‏”‪ ca‬אל תעש (דף י"ט‪ ,‬ע"ב) את השם [בןטל שלא תעשה חולין לחיה‬

‫ולבהמה‪ %55,‬שכן הוא אומר על כן אלה אכלה ארץ '‪n‬‏ (יש' כ"ד‪ ,‬ו'")‪ .‬וכתיב‬ ‫שבועת ‪?’nam‬‏ ‪ ap‬שניהם (שמ' כ"ב‪NYA 955,)'' ,‬‏ יוצאה מבית ‪wo‬‏ לעולם‪,‬‬ ‫‏‪ oN‬המשביעין משביעין?‪ *%‬על שקר‪ ,‬פופו לצאת עליו; ואם הנשבע נשבע לשקר‪,‬‬ ‫סופו תצא עליו‪ .‬‏ מאי טעמ'‪ 95: ,‬הוצאתיה נאם >> אלהים ובאה אל ‪ao‬‏ הגנב ואל‬

‫בית הנשבע בשמי וגמ' מכ' ה'‪ ,‬ד')‪ .‬אמר ר' אבא בר כהנא דרכה שלאש אוכלת‬ ‫עצים‪ ,‬שמא ‪dnes‬‏ אבנים‪ ,‬ברם הכא וכלתו את ‪ysp‬‏ ואת אבניו (שם)‪ ,‬דברים‬ ‫שאין האש שורפתן‪ ,‬שבועת ‪wm‬‏ מכלתן‪ ,‬שנ' כי לא ינקה י'י (שמ' כ'‪ ,‬ז')‪ .‬אבל‬ ‫לעתיד לבוא כל ישראל מהלכין ביראתו שלהקב"ה ויודעין שבח גדולתו‪ ,‬שנ' ולא‬ ‫ילמדו עוד איש את רעהו ואיש את אחיו לאמר דעו את יי וגמ' (יר' ל"א‪ ,‬ל"נ)‪365.‬‬ ‫‪3‬‬

‫בוגילה‪.‬‬

‫‪ 5‬שונה בלק"ט‪ ,‬שם‪ :‬ושמי ה'‪ ,‬שם המפורש‪ ,‬לא הודעתי להם לא אמר‪ ,‬אלא לא נודעתי‪,‬‬

‫כי בודאי הודיעם שהוא אדון כל העולם‪ ,‬וכן הוא אומר אני ה' אשר הוצאתיך מאור כשדים‬ ‫(בר' ט"ז‪ ,‬ז')‪ ,‬אלא לא נודעתי בכח לבת אש כמו שנודעתי לך‪ .‬והשוה מה"ג ב'‪ ,05 ,‬שו' ‪:72-03‬‬

‫האבות לא היו צריכין לפרש להן שם המפורש‪ ,‬אבל שאר הנביאים נתפרש להן השם‪ ,‬שהיו בני‬ ‫דורן צריכין לכך‪ .‬ראיה לדבר ממשה רביו‪ ,‬שנ' וארא ‪ ...‬ושמי ה' לא נודעתי ‪?no‬‏ ל א‬ ‫‪DT‬‏ האפפמאנן הכניס את זה בהוצ' מכדרשב"י שלו‪ ,‬אולם הדבר‬ ‫נגליתי ‪dno‬‏ כמוך‬

‫‏‪ Hy‬בספק גדול)‪ .‬מאמר זה שבמה'"ג נמצא גם במשנת רבי אליעזר‪ ,‬הוצ' ענעלאוו‪2 ,‬ג‪ ,1‬למטה‪.‬‬ ‫השוה גם פירוש ‪,‬ושמי ה' לא נודעתי "‪dno‬‏ ברשב"ם (הוצ' ראזין‪ ,)78-88 ,‬ובראב"ע‪DO ,‬‏ הארוך‬ ‫לשמות‪-.‬וע"א המבטא ‪,‬סוד שם המפורש" השוה פדר"א‪ ,‬פ"מ בפוף‪ :‬וראו העליונים שמסר הקב"ה‬ ‫(היינו‪ :‬למשה) סוד שם המפורש‪ ,‬וענו ברוך אתה ה' חונן הדעת‪.‬‬ ‫‪ 6‬נוסח משובש ישנו כאן‪ ,‬וצ'ל‪ :‬ע שרה פעמים‪ ...‬ששה בפר‪ ,‬וש ל שה בשעיר‪.‬‬ ‫עיין בתוס' ‪WON‬‏ ב'‪ ,‬ב'‪ ,‬ובבבלי ל"ט‪ ,‬ע"ב‪ ,‬וביחוד בירושל'‪ ,‬פ'ג‪ ,‬ה'ז (דף מ'‪ys ,‬‏ למטה‪ ,‬והשוה‬ ‫ראטנער‪NOS ,‬‏ יומא‪ ,‬צד ‪(63-73‬‬ ‫‪ 7‬בירוש' רק‪ :‬הקרובים היו נופלין על פניהן‪ .‬בתוספות‪ ,‬סוטה‪ ,‬מ'‪ ,‬ע"ב‪ ,‬ד"ה וכל‪ ,‬מפורש‬ ‫הדבר ש‪,‬הקרובים היו נופלים ‪)yb‬‏ פניהם)‪ ,‬וכ"ש שהיו אומרים בשכמל"ו‪ ,‬אבל הרחוקים לא היו‬ ‫נופלין אלא בלא נפילה היו אומרים (בשכמל"ו)"‪.‬‬ ‫‪ 8‬השוה ספרא‪ ,‬קדושים‪ ,‬פרשה ב' (הוצ' ווייס‪ ,‬פ"ח‪ ,‬ע"ג)‪ :‬ד"א וחללת‪ ,‬נעשה אתה חולים‬ ‫לחיה ולבהמה‪ ,‬וכן הוא אומר על כן אלה אכלה ארץ גגו'‪.‬‬ ‫‪9‬‬

‫עיין תוס' שבועות‪ ,‬פ"ו‪ ,‬ג'‪ ,‬וירוש'‪ ,‬פ"ו‪ ,‬ה"ו (דף ל"ז‪ ,‬ע"א‪ ,‬למטה)‪mem ,‬‏ עוד ויק'ר‪,‬‬

‫פ"ו‪ ,‬ג'‪ ,‬ופס"ר כ"ב (הוצ' מא"ש‪ ,‬קי"ג‪ ,‬ע"ב‪ ,‬וקי"ד‪ ,‬ע"א וע"ב)‪.‬‬ ‫‪ 0‬צ"ל‪ :‬המשביע משביעו‪.‬‬

‫‪= 1‬טעמיה‪ ,‬או‪ :‬טעמא‪.‬‬ ‫‪ 4‬צ"ל‪ :‬שמא אבנים‪.‬‬ ‫‪ 8‬ע"א חתימה זו עיין למעלה‪xT ,‬‏ ‪.583‬‬

‫ריג‬

‫לשמות‬

‫[לסדר נ"אגו')‪wom :‬‏ ח'‪ ,‬ט"ז ‪₪‬‬ ‫היקשה ‪!eee‬‏ ‪ .uI MA ana‬או ‪ 59‬אמר‬ ‫הש ביבש בבק‬ ‫ר' אבון?‪ 95‬לפי שהיו עושין עצמן אדונים‪ ,‬הודיען שהן בשר ‪TO‬‏ והוא אדון על‬ ‫כולן‪ .‬‏ הדה"ד ידעו גוים אנוש המה (שם)‪ .‬חירם מלך צור עשה עצמו אלוה‪ ,‬שנ'‬ ‫יען ‪aam‬‏ לבך ‘‪no‬‏ (י"ח כ"ח‪ ,‬ב')‪ 95.‬נבוכדנצר עשה עצמו ‪edm‬‏ ‪ 295,‬מיד הודיעו‬ ‫הקב"ה שהוא אנוש‪ ,‬שנ' ומן בני אנשא‪ %95‬טריד וגמ' (דנ' ד'‪ ,‬ל')‪ .‬הרי ידעו גוים‬ ‫אנוש המה סלה‪ .‬פרעה עשה עצמו אלוה‪ ,‬שנ' לי יאורי ואני עשיתני‪( 95+‬יח' כ"ט‪,‬‬ ‫‪0.595‬‬ ‫בבוקר‬ ‫ג')‪ ,‬הודיעו הקב"ה שהוא אנוש‪ ,‬ואמר למשה השכם‬ ‫דא‬ ‫חת מה‬ ‫‪ Nth‬מות 'מש יט ‪ 96.07‬‏‪9 ADR‬‬ ‫‏‪OPA‬‬ ‫כ‬ ‫וס יח ושות תאי אח לקה‏‪ So ee‬ישות ‏)‪ VS‬וכ ‪))-‬ב'כ הז הערפ‬ ‫‏‪seen‬‬ ‫מעליו‬ ‫והמצריים‪ ,‬אך אוילים שרי צוען (יש' "ט‪?ou ,‬‏ לא תפור‬ ‫איולתו‪ ,‬זה פרעה‪ .‬כשהביא ‪yoy‬‏ מכות הראשונות ‪NIP‬‏ מגופו‪ ,‬ולא הבינן‪895 .‬‬ ‫בראשונה הכה את היאור ונעשה דם‪ .‬ואחר כך שרץ צפרדעים‪ .‬במכת צפרדעים‬ ‫כתיב ועלו ובאו בביתך ‪no‬‏ (שמ' ז'‪ ,‬כ"ח)‪ ,‬ומפני שאין בהן הנאה‪ ,‬ויצברו אותם‬ ‫חמרים וג' (שם‪ ,‬ח'‪ ,‬י")‪ .‬אבל מכת ארבה‪ ,‬מפני שיש בה הנאה‪ ,‬שנ' לא נשאר ארבה‬ ‫אחד ‘‪nO‬‏ (שם‪ ," ,‬י"ט)‪ ,‬כדי שלא (דף כ'‪ ,‬ע"ב) יהנה אחד ‪ 000,995‬לקיים מה‬ ‫‪8‬‬ ‫‪9‬‬ ‫‏‪( Ty‬עיין‬ ‫‪0‬‏‬ ‫‪1‬‬

‫ע"א פדר זה עיין למעלה‪ ,‬צד ‪ %3‬והלאה‪.‬‬ ‫פתיחתא זו גם בת"ב‪ ,‬וארא ט"ז‪ ,‬ושם לשמ' ט'‪" ,‬ג‪-‬י"ד‪ ,‬אולם בכ"י אחד היא לשמ' ח'‪,‬‬ ‫למעלה‪xT ,‬‏ ‪ .)6%3‬וע"א הקשר ‪yo‬‏ ההפטרה לסדר דנן עיין שם‪ ,‬צד ‪.793‬‬ ‫‪ OW‬האומר ‪NOJ‬‏ בת"ב‪.‬‬ ‫חסר ההמשך כמו בת"ב‪ :‬הודיעו הקב"ה שהוא אנוש‪ ,‬שנ' אל ‪sap‬‏ השלכתיך ‪no‬‏ ‘‪mi‬‬

‫כו‬

‫‪ 2‬חסר הפסוק כמו בת"ב‪ :‬שנ' אעלה על במתי עב ‪stom‬‏ לעליון (יש' י"ד‪ ,‬י"ד)‪.‬‬ ‫‪ 3‬במקרא‪ :‬ומן אנשא טריד (עיין גם להלן‪ ,‬הע' ‪.)926‬‬ ‫‪ 4‬בתחלה כתוב בכ"י‪ :‬ברא‪ ,‬ונתקן כמו למעלה‪.‬‬ ‫‪ 5‬בת"ב נזכרה גם הדוגמא של יואש ש‪,‬עשה עצמו אלוה"‪ ,‬והשוה שם‪ > ,‬ח'‪ :‬זה אחד‬ ‫מד' בנ"א שעשו את עצמן אלהות‪ ,‬ות"ה ט'‪ ,‬ושמ"ר‪ ,‬פ"ח‪ ,‬ב'‪.‬‬ ‫‪ 6‬עיין למעלה‪ ,‬צד ‪ ,688‬ע"א השינויים בהתחלת הפדר‪ :‬או בשמ' ח'‪ ,‬ט'"ז‪ ,‬או בשמ' ט'‪,‬‬ ‫י"נ‪ ,‬מפני שבשני הפסוקים נמצא המשפט ‪,‬השכם בבוקר"‪ .‬כאן ישנו מאמר לשמ' ט'‪ ,‬י"ד‪ ,‬כאלו‬ ‫הסדר התחיל בפסוק שלפניו‪ .‬אולם באמת המאמר הוא בקשר ‪yo‬‏ ‘‪ wo‬ח'‪" ,‬ז‪ :‬הנני משליח‬

‫בך ‪ ...‬את הערוב ‪)yJ‬‏ להלן‪ ,‬הע' ‪ ,)46‬ובכן שייך לסדר שהתחיל בפסוק שלפניו ‪mw‬‏‬ ‫חא‬

‫טיו‬

‫‪ 7‬התחלת מאמר זה גם במה"ג ב'‪ ,97 ,‬למטה‪.‬‬ ‫‪ 8‬צ"ל‪ :‬ולא הבין‪ .‬ובמה'ג בל"ר‪enaw :‬‏ עליהן מכות הראשונות ‪nip‬‏ מגופן ולא ‪apa‬‏‬ ‫‪ 9‬השוה לק"ט ‘‪dwp‬‏ י'‪ ,‬י"ט (הו"ב‪ ,‬ח"ב‪ ,64 ,‬למעלה)‪ :‬בוא וראה הצפרדעים לפי שהבאיעו‬ ‫כתוב ויצברו אותם חמרים חמרים‪ ,‬אבל הארבה לא מתו במצרים‪ ,‬כדי שלא יאכלום המצריים‬ ‫ויהנו בהם‪ .‬המאמר שונה בת"ה‪ ,‬וארא י"ד‪ :‬בצפרדעים כתיב ויצברו אותם חמרים‪ ,‬‏ ובערוב‬ ‫כתיב‬

‫‪)yw‬‏‬

‫ה'‬

‫כדבך‬

‫משה‬

‫‪ypS‬‏‬

‫בורעה‬

‫“‪yp‬‬

‫ח"‬

‫פז)‪,‬‬

‫צפרדעים‬

‫שלא‬

‫היה‬

‫בהן‬

‫הנאה‬

‫מתו והסריחו מצרים‪ | ,‬ער וב שהיה הנאה בעורותיהן לא נשאר עד אחד (והשוה שמ"ר‪ ,‬פ"א‪,‬‬ ‫ג')‪ .‬אולם עיין שם ‪dnoy‬‏ בנוגע לארבה‪ :‬אמר רבי יוחנן כיון ‪YAN‬‏ ‪ NIAT‬שמחו המצרים וכו'‬ ‫(וכן בשמ"ר‪ ,‬פי"ד‪ ,‬ז')‪.‬‬

‫מדרש ‪naw‬‏ על התורה‪:‬‬

‫ריב‬

‫”‪ 7‬מנת חלקי וכוסי וג' ‪wO‬‏ ט'"ז‪ ,‬ה')‪ 5*%,‬ואומר ‪DID‬‏ ישועות אשא (תה' קט"ז‪ ,‬י"נ)‪575,‬‬

‫הלין תרביע‪.‬‬ ‫ועשה (דף כ'‪ ,‬ע"א) הקב"ה נסים גדולים במטה‪ 5*%,‬שאלו בלע כשהיה נחש‪,‬‬ ‫לא היה נס‪ ,‬שכן דרכו שלשרץ לבלוע שרץ‪ ,‬ובולעזז‪ %‬כל המטות ולא ‪yam‬‏ ולא‬ ‫הקטין‪ .‬באותה שעה נזדעזע פרעה ואמר‪ :‬כל המטות היכן*ז‪ %‬הם‪ .‬ולא נעשה זה‬

‫אלא לפרעה )‪ 590.079‬או מה היה ‪ 50,085‬אלא כן דרכו שלהקב"ה אפילו ‪yo‬‏‬ ‫הרשעים הוא מתרא‪ 95:‬בהן‪ ,‬אם חזרו הרי יפה‪ ,‬ואם לאו הוא פורע מהם‪ .‬שכן‬ ‫אתה מוצא בדור המבול‪ ,‬שנ' ויאמר אלהים לנח ‘‪no‬‏ (בר' ‪,”a‬‏ וכשלא שמעו‪,‬‬ ‫וימח את כל היקום ‪wo‬‏ ז'‪ ,‬כ"ג)‪ .‬וכן פרעה‪ ,‬בתחלה מתרא‪ %5*:‬בו‪ ,‬שנ' כי ידבר‬ ‫אליכם פרעה לאמר שמ' ז'‪ ,‬ט')‪ ,‬וכיון שלא שמע‪ ,‬הביא?‪ 95‬עליו מכות‪ .‬בתחלה‬ ‫על ‪ 000,385‬וכן היה לו‪ .‬ונעשה ז' ימים‪ %%5‬כנדה‪ww ,‬‏ וימלא ז' ימים ונומ' ‪)vo‬‏‬ ‫כ"ה)‪ .‬היה בו שתי פורענות‪ %%5‬עליהן‪ :‬אחת שנהפך שלא ישתו‪ ,‬ואחת שהיו ישראל‬ ‫גובלין ממנו טיט ובטלו מן הלבנים‪ %5.‬המכה השנית ‪yba‬‏ עליהן צפרדעים‪ .‬אמר‬ ‫הקב"ה‪ 95*:‬בעולם הזה פרעתי ממצרים בי' מכות‪ ,‬אף לעתיד לבוא אני פוריע‬ ‫מגוג ומגוג‪ ,‬שנ' ונשפטתי אותו בדבר ובדם וגמ' (יח' ל"ח‪ ,‬כ"ב)‪.‬‬ ‫‪ 4‬חסר הפפוק הב'‪ :‬כוסי רויה (תה' כ'"ג‪ ,‬ח')‪.‬‬ ‫‪ 5‬חפר כאן הדרש‪ :‬כוס ישועה אין כתיב‪ ,‬אלא ישועות (השוה ב"ר‪ ,‬שם)‪ ,‬ובכן נתמלא‬ ‫המספר ד'‪ .‬על ‪oon‬‏ ‪,‬תרביע" ישנו ‪pi‬‏ להורות על איזה תיקון‪ ,‬אולם בגליון ‪rp‬‏ כלום‪ .‬וכנראה‬ ‫צ"ל‪rop :‬‏ ת רין‪ ,‬הייו שע"י ל"ר ‪,‬ישועות" ישנו רמז לב'‪ .‬כוסות‪.‬‬ ‫‪ 6‬השוה כעין זה במ"א (הו"ב‪ ,‬ח"א‪ ,‬קל"ו)‪ :‬ונס גדול נעשה במטה‪ ,‬שאלמלא‬

‫בלע ‪nip‬‏‬

‫את התנינים היו אומרים כך דרך התנינים לבלוע זה את זה‪ ,‬אלא הנס הגדול שנעשה מטה ובלע‬ ‫את מטותם‪ ,‬וכו'‪ .‬ועיין ‪yT‬‏ במה"ג ב'‪ ,‬צד ‪ ,16‬ובשמ"ר‪ ,‬פ"ט‪ ,‬ז'‪.‬‬ ‫‏‪ OI‬הפייטן יניי השתמש באגדה זו בקרובה לפדר דנן (פיוטי יניי‪ ,‬הוצ' זולאי‪yp‘ ,‬‏ פ"ג‪ ,‬למטה)‪:‬‬ ‫ניבלעו מטות במטה ‪ ...‬סימן נס האחרון יהיה נווה‪ ,‬מן הראשון יהי מנווה‪yN ,‬‏ מטה במעמדו‬ ‫יחווה‪ ,‬כי לא [ישתנה] ולא ייעבה‪.‬‬ ‫‪ 7‬הפגנון קטוע‪ ,‬וצ'ל‪ :‬אלא שנעשה מטה ובלע וכו'‪.‬‬ ‫‪ 9‬צ"ל‪ :‬ולהם היינו‪ :‬למשה ולאהרן)‪.‬‬ ‫‪ 8‬מן ‪,‬היכן" עד ‪,‬אלא" נוסף בגליון‪.‬‬ ‫‪ 0‬הפגנון קשה‪ ,‬וכנראה חסר ‪RPA‬‏ משפט‪ ,‬אולם המובן ברור‪ ,‬היינו‪ :‬מדוע נעשה נס כזה‬ ‫לפרעה‪ .‬ועיין כעין זה בקרובת יניי (שם‪ ,‬עמ' פ"ב‪ ,‬שו' ל"ה והלאה)‪ :‬אמת לא נאה לכסיל כבוד‬ ‫וע"א‬

‫(מש' כ"ו‪ ,‬א')‪ ,‬ולכסיל נמתה לחלוק כבוד ‪...wm‬‏ להפליא לו‪ ,‬ומופת לפעול לו‪ ,‬וכו'‪.‬‬ ‫דרכו של הקב"ה להתרות ברשעים השוה ת"ה‪ ,‬וארא י"ד‪ ,‬ושמ"ר‪ ,‬פ"ט‪ ,‬ט'‪.‬‬ ‫‪ 2‬בכ"י בטעות‪naJ :‬‏‬ ‫‪ 1‬צ"ל‪ :‬מתרה‪.‬‬ ‫גר ‪wo‬‏ ז'‪" ,‬ז)‪.‬‬ ‫‪ 8‬היינו‪ :‬הנה אנכי מכה במטה אשר בידי ‏ על המים‬ ‫‪ 4‬ע"א הזמן שהיתה המכה בתקפה עיין ת"ב‪ ,‬וארא י"ד בסוף‪ ,‬וש'נ‪ .‬הרמז ‪,‬כנדה" נזכר‬ ‫‏‪ od‬בלק"ט לשמ' ז'‪ ,‬כ"ה (הו"ב‪ ,‬ח"ב‪ ,‬צד ‪ :)68‬וימלא שבעת ימים‪ ,‬למה שבעת ימים‪ ,‬לפי שמכת‬ ‫הדם היא טומאת האשה הנדה‪ ,‬מה טומאת הנדה שבעת ימים‪ ,‬אף מכת מצרים בדם שבעת ימים‪.‬‬ ‫כנראה ‪ayb‬‏ לק"ט לקח מאמר זה מאזה מדרש שממנו נובע גם הרמז כאן‪ .‬והשוה עוד שכל‬ ‫דור שין למה ז' ימים למכת ‪FO‬‏ וכו'‪ ,‬ובחיי לפסוק זה‪.‬‬ ‫טוב (הו"ב‪ ,‬ח'ב‪ ,‬צד ‪ ,24‬למטה)‪ :‬וו‬ ‫‪ 5‬צ"ל‪ :‬פורעניות‪.‬‬ ‫‪ 6‬אמנם ישנה אגדה אחרת שעבודת הלבנים בטלה ע"י מכת כנים (עיין למעלה‪yo‘ ,‬‏‬ ‫ק"ז‪ ,‬הע' ‪.)81‬‬

‫‪ 785‬ע"א חתימה זו ‪ym‬‏ למעלה‪ ,‬צד ‪.293‬‬

‫רטו‬

‫לשמות‬

‫והביאו לנו אריות ודובים וזאבים ונמרים לוהקים?י‪ %‬במלחמותינו מפני אויבים‪3:6 ,‬‬ ‫כדי להמעיט את ישראל‪ 9:+,‬לפיכך בא ערוב‪ .‬ומפני מה מכת כנים‪ ,‬שעשו את‬ ‫ישראל מכבדי דרכים ‪nnam‬‏ ושוקים‪ .‬מפני מה מכת דבר‪ ,‬שאמרו לישראל‪:‬‬ ‫היו רועים במדבר מקנה בהמה וחמורים ‪)IDO‬‏ בשדות ובחצרים‪ ,‬לפיכך דבר‪.‬‬ ‫שחין‪ ,‬שעשו ישראל בלנין לצנן ‪dno‬‏ את הצונין ולהחַם את החמין‪ ,‬כדי לרחוץ‬ ‫בהן‪ ,‬שלא‪ 5:9‬ירחצו לא בצונין ולא בחמין‪ .‬ומפני מה ברד‪ ,‬שעשו את ישראל‬ ‫איכרים לחטים ולשעורים ומיני קטניות ומשמרין אותן כל שנה כולה‪ ,‬כדי למעטן‬ ‫מפריה ורביה‪ ,‬לפיכך ברד לשרוף‪ %:9‬כל מה שבשדה‪ .‬ארבה‪ ,‬שעשו לישראל‬ ‫מציליז‪ %:‬אילנות ונוטעי כרמים וזיתים‪ ,‬לפיכך ארבה ישבר עדיפ‪ %:‬גבולם‪ .‬חושך‪,‬‬

‫מפני בני בליעל שהוא‪9‬יפ (דף כ"א‪ ,‬ע'א) מישראל‪ ,‬היו מגלין ‪sonap‬‏ שלישראל‬ ‫למצריים‪my 995 ,‬‏ מתים ונקברין כל שלשה ימים‪ ,‬כדי שלא יאמרו מצרים‪ :‬כשם‬ ‫שהוא מכה בנו כך הוא מכה בהם‪ .‬ועוד נס אחר היה בחושך ‪waN‬‏ עליהן מן‬ ‫השמים‪ ,‬מי שהוא עומד לא היה יכול לישב‪ ,‬ומי שהוא יושב אינו יכול לעמוד‪126 .‬‬

‫ועוד נס אחר היה בחושך‪ ,‬היו בני ישראל נכנסין לבתי המצריים והיו רואין מה‬ ‫שהיה בבתיהן מכספם וזהבם וכל שיש להן‪ .‬לאחר ג' ימים‪ ,‬כשעברו ג' ימי החושך‪,‬‬ ‫‪= 216‬מתאספים ‪)yD‬‏ זה רגיל בפיוטים‪ ,‬עיין בךיהודה‪ ,‬מלון‪ ,‬ע' להק)‪ .‬אולם במה'ג ב'‪,‬‬ ‫במלחמותיו‪,‬‬ ‫להקים‬ ‫‪ 7‬שו' ‪ :81‬אמרו ילכו למדברות ויצודו לנו דובים ואריות ‪noo‬‏‬ ‫ואולי צ'ל כן אף כאן‪.‬‬ ‫‪ 3‬בכ"י‪ :‬מפני מה אויבים‪ ,‬וישנו סימן מחיקה על ‪,‬מה"‪ .‬אולי צ"ל‪ :‬בפני האויבים‪ ,‬היינו‬ ‫‪,‬להקים" (לסדר במערכה) את החיות האלה ‪,‬במלחמותינו בפני האויבים"‪.‬‬ ‫‪ 4‬היינו ע"י ציד קשה כזה‪ ,‬מלא סכנה‪ ,‬יתמעטו בני ישראל‪ .‬בסדא"ר ‏ שם‪ (24 ,‬הנוסח‪:‬‬ ‫כדי שיהו במדברות החיצונים ולא יכנסו בתוך בתיהן ויבואו זה על זו ויפרו וירבו‪.‬‬ ‫‪5‬‬

‫קטוע‪ ,‬וצ'ל‪[ :‬לפיכך הביא עליהם שחין]‪ ,‬שלא ירחצו וכו' (והשוה סדא"ר‪ ,‬שם‪ :‬לפיכך‬

‫הביא הקב"ה עליהן שחין‪ ,‬כדי שלא יגעו במים בין חמין ובין צונין)‪.‬‬ ‫‪ 6‬אות רי"ש מתוקנת למעלה בדלי"ת‪ ,‬היינו לשדוף‪ ,‬אולם ‪yp‬‏ האגדה על שמ' ט'‪ ,‬כ"ד‪,‬‬ ‫בת"ב‪ ,‬וארא כ"ב (וש'נ)‪ ,‬והשוה עוד מה'ג ב'‪WwW ,27 ,‬‏ ‪ ANA %1:‬אבן הברד נבקעת והאש יוצא‬ ‫מתוכה ושורף‪ ,‬וכו‪.‬‬ ‫‪ 716‬כנראה צ"ל‪ :‬מפילי‪ ,‬היינו שהיו מפילים אילנות כדי לפנות את המקומות בשביל נטיעת‬

‫כרמים וזיתים‪.‬‬ ‫‪ 8‬צ"ל‪ :‬עצי‪ ,‬אולם שבוש ישו כאן כי ‪NAIT‬‏ שיבר והארבה‬ ‫‪yP‬‏‬ ‫תה" קה ליב‪--‬ליה‪ :‬נתן גשמיהם ברד‪yP >. ..‬‏ פפנם ותאנתם‪ .‬וישבר‬ ‫ויבא ארבה = ‪ = .‬ויאכל כל עשב בארצם ‏‬

‫*יא כ ל "‪ 5‬רי‬

‫‪-‬א ד מ ‪NOG‬‏‬

‫אכל‪nom .‬‏‬ ‫"גבולם‪ .‬אפר‬

‫וכן צ"ל כאן‪ :‬לפיכך‬

‫ארבה יאכל פרי אדמתם‪ .‬המסדר השתמש בפסוקים אלה‪ ,‬אלא שהחליף מה שנאמר ע"א הארבה‬ ‫במה שנאמר ע"א הברד!‬ ‫‪9‬‬

‫צ"ל‪ :‬שהיו‪.‬‬

‫‪ 026‬כעין זה הנוסח במה'ג ב'‪ ,58 ,‬למעלה‪ :‬לפי שהיו בישראל רשעים‪ ,‬שאינן מאמינין בגאולה‬

‫והיו מגלין מסטורין של ישראל למצרים ‪...naw‬‏ עליהן חשך כדי שלא יאמרו המצרים‪ :‬כשם‬ ‫שהיה מכה בנו הוא מכה בהם‪ .‬שונה בת"ה‪ ,‬וארא י"ד‪ ,‬ובשמ"ר‪ ,‬פי"ד‪ ,‬ג'‪ :‬לפי ‪yop‬‏ פושעים‬ ‫בישראל שהיה להן פטרונין מן המצריים‪ ,‬והיה להן שם עושר וכבוד‪ ,‬ולא היו רוצים לצאת‪,‬‬ ‫וכו'‪awm .‬‏ עוד למעלה ‘‪yp‬‏ קט"ו) ע"א ‪,‬הרשעים והמוסרים שהיו במצרים" ‪)yP‬‏ שם הע' ‪.)61‬‬ ‫‪ 1‬השוה ת"ב‪ ,‬בא ג' (ש'נ)‪.‬‬

‫מדרש ‪niw‬‏ על התורה‪:‬‬

‫ריה‬

‫שנ' מארת י'י בבית רשע (מש' ג'‪ ,‬ל'ג)‪ .‬ואחר כך הביא עליהם כנים‪ .‬הרי ג' חוץ‬ ‫מגופן‪ ,‬שנ' הן כל אלה יפעל אל פעמים שלש ‪yo‬‏ גבר אי" ל"‪ ,‬כ"ט)‪906 .‬‬

‫שמים‬ ‫כל אשר ‪nep‬‏ "י עשה בשמים ובארץ (תה' קל"ה‪ 106. ,‬ב‬ ‫הכוכבים ממסלותם וגו' ‪wW‬‏ ה'‪ ,‬ב')‪| .‬ב ארץ‪ ,‬נחל קישון גרפם (שם כ"א)‪206.‬‬ ‫בימים וכל תהומות‪ ,‬כשביקש יקוו המים (בר' א'‪ ,‬ט')‪ ,‬וכשבקש עשה‬ ‫אותן יבשה‪ ,‬שנ' ובני ישראל הלכו ביבשה (שמ' י"ד‪ ,‬כ"ט)‪ ,‬שנ' הלכו ביבשה ‪306‬‬ ‫‪a7‬‏ ‪ wo‬ח‪" ,‬ז)‪ .‬ולמה ערוב‪,‬‬ ‫מיכאן‪ 99+‬ואילך | הנני משל‪9‬‬ ‫לפי ‪way‬‏ מתערבין זה עם זה לשעבד את ישראל‪ ,‬שנ' הבה נתחכמה לו (שם‪ ,‬א'‪,‬‬

‫י")‪ ,‬לפיכך ‪my‬‏ שלום ‪ap‬‏ כל החיות שמתערבות ובאות עליהן‪ ,‬שנ'‬ ‫‘‪No‬‏ שם‪ ,‬ח'‪" ,‬ז‪0.606‬‬ ‫יתך‬ ‫ב‬

‫ומלאו‬

‫אמר ר' יהודה כנאולה ראשונה כך גאולה אחרונה‪ ,‬שנ' כימי צאתך מארץ‬ ‫‏‪( "ON‬מי" ז'‪ ,‬ט"ן)‪706 .‬‬ ‫הרבה ‏‪ mop‬לפני הקב"ה‪ ,‬למה מכולם הביא על פרעה ועל מצרים י' מכות‪,‬‬ ‫אלא הפריען הקב"ה מידה כנגד מידה‪ %%9%.‬מפני מה הביא ‪DIN‬‏ דם‪ ,‬מפני שמנעו‬

‫את בני ישראל שלא לטבול [מן ‪rnpmoos‬‏ ואת נשותיהן מן הנדה‪ ,‬כדי שלא ‪yaN‬‏‬ ‫לפיכך הביא עליהן‪ %:9.‬מכת צפרדעים‪ ,‬מפני שאמרו לישראל‪ :‬לכו וצודו לנו‬ ‫מיני שקצים ורמשים‪ ,‬כדי שיאכלו ויפרו וירבו‪ ,‬לפיכך הביא עליהם‪ %::‬צפרדעים‪.‬‬ ‫ומפני מה מכת ערוב‪ ,‬מפני שאמרו לישראל‪ :‬לכו אל ההרים ואל מצודות סלעים‬ ‫‪ 0‬המאמר נפסק באמצע ע"י איזו טעות‪ ,‬וההמשך הוא להלן‪, :‬מיכאן ואילך הנני משלח‬ ‫‏‪( “Fa‬עיין הע' ‪.)6‬‬

‫‪ 1‬פתיחתא זו היא לסדר נ"א‪wo‘ :%‬‏ ט'‪ ,‬כ"ב‪ ,‬בת"ב‪ ,‬וארא י"ט‪ ,‬ת"ה ט'‪ ,‬ושמ"ר‪ ,‬י"ב‪ ,‬ג'‬ ‫(ועיין ביחוד למעלה‪ ,‬צד ‪ ,004‬הע' ‪ .(924‬המאמר קטוע כאן‪nem .‬‏ גם להלן (עמ' רל'נ) לסדר‬ ‫נ"ןפ‪.‬‬

‫‪ 2‬שונה במקומות האחרים‪.‬‬ ‫‪ 38‬מן "‪,wW‬‏ צריך למחוק מפני כפל הדברים‪.‬‬ ‫‪ 4‬כאן ‪DIA‬‏ המאמר של ר"ת שג' מכות הראשונות היו חוץ מגופן‪ ,‬אולם במכת ערוב (המכה‬ ‫הד') נאמר הנני משליח | ב ך ובעבדיך ובעמך וגו'‪ ,‬היינו‪ :‬בגופן (למעלה הע' ‪.)006‬‬ ‫‪5‬‬

‫‪6‬‬ ‫לישראל‬ ‫‪7‬‬ ‫והנאולה‬ ‫המצרים‪,‬‬

‫במקרא‪:‬‬

‫משליח‪.‬‬

‫טעם זה בשביל מכת ערוב שונה מזה שניתן להלן‪ :‬ומפני מה מכת ערוב‪ ,‬מפני שאמרו‬ ‫וכו'‪.‬‬ ‫כנראה המאמר קטוע וחסר התיאור של ההקבלה ‪ap‬‏ הנאולה הראשונה (ממצרים)‬ ‫האחרונה (בימות המשיח)‪ .‬השוה ת"ב‪ ,‬בא ו' עש')‪ :‬וכל ‪pom‬‏ ‪ enaw‬הקב"ה על‬ ‫הוא עתיד להביא על אדום‪ ,‬וכו'‪ ,‬וביחוד המאמר הארוך בשם ר' תנחומא (להלן‪yp‘ ,‬‏‬

‫רכ'ז‪-‬ר"ל)‪ ,‬ועיין עוד ‘‪yo‬‏ רי"ט ע"א ההקבלה ‪ap‬‏ הגואל הראשון והגואל האחרון‪.‬‬

‫‪ 8‬תיאור כזה של י' מכות בתור ‪,‬מדה כנגד מדה" ידוע מכמה מקומות‪ .‬השוה ת'ב‪ ,‬בא‬ ‫ה'‪ ,‬ות"ה‪ ,‬וארא י"ד‪ ,‬ובייחוד סדא"ר‪ ,‬פ"ז (הוצ' מא"ש‪ ,‬צד ‪ ,)04-84‬ועיין ‪YT‬‏ מדרש ויושע (בה"ס‪,‬‬ ‫ח"א‪ .)94-15 ,‬כמה פרטים נמצאים בשמ"ר ובת"ה בנוגע לכל מכה ומכה‪ ,‬ועיין עוד במה"ג ב'‪,‬‬ ‫‪ 26‬והלאה‪ .‬כמובן ישנם כמה שינויים בנוסחאות‪.‬‬ ‫‪[, 9‬מן ה]מטות" נוסף בגליון‪.‬‬ ‫‪ 0‬היינו‪ :‬מכת דם‪.‬‬ ‫‪ 116‬ב' מלות אלו הן על הגליון‪.‬‬

‫לשמות‬

‫אל ביתו שם‪ ,‬ז'‪ ,‬כ'נ)‪ ,‬ואחר ‪ 949236‬ויחזק ‪ 2‬אמר לו הקב"ה‪:‬‬ ‫היית מכביד לבך‪ ,‬מיכן*‪ 99‬ואילך אני מוסיף על לבך‪wt ,‬‏ כי אני‬

‫ריז‬

‫מתחלה אתה‬

‫הכבדתי‬

‫‏‪( ‘on‬שמ' "‪ ,‬א')‪ .‬וגם הוא אומר למשה ואני ידעתי כי לא יתן וגו' ‪)yo‬‏ ב'‪ ,‬י"ט)‪.‬‬

‫לכך הוא אומר ואני אקשה את לב פרעה גו" שם‪ ,‬ז'‪ ,‬ג')‪ .‬הוי כל פעל‬ ‫”> למענהו ‪46‬‬

‫אנט הפ שה ד ‪)at‬‏ פב‬ ‫לש ל ‪ekaD‬‏שה‬ ‫ש‬ ‫פק שור א‬ ‫אמר ר' שמואל ארבה זה חיילותיו של הקב"ה‪ ,‬וחַת‪ %%9‬כתוב על ‪da‬‏ שנ' ‪nop‬‏‬ ‫החפיל והגזם (יו' ב'‪ ,‬כ"ה)‪ ,‬והוא מונח בארץ במקום ‪YRP‬‏ ‪ NTO‬רואה‪ ,‬ואינו לא‬ ‫אוכל ולא שותה‪ ,‬והוא חי בדברו שלהקב"ה‪ ,‬וכיון שמצוה אותן‪ %3%‬לילך ולאכל‬ ‫יבולה שלארץ שהכעיפוהו‪ ,‬ז‪nya 9%‬‏ ומתגבר והולך לעשות שליחותו שלהקב"ה‪,‬‬ ‫שנ' ננערתי כארבה (תה' ק"ט‪ ,‬כ'ג)‪ .‬אבל חיילותיו שלבשר ודם‪xo ,‬‏ אינו נותן להם‬

‫הוצאות ומזונות‪ ,‬אינן יכולין לעמוד ולעשות שליחותו‪ ,‬ואם יבואו למלחמה‪ ,‬בבקעה‬ ‫הן נלחמין‪ ,‬אבל בהרים ובחומות אין הפוסין יכולין לעמוד‪ ,‬אבל אלו‪ ,‬מה כתיב‬ ‫בהן‪ ,‬כמראה פוסים מראהו וגו'‪ ,‬כקול מרכבות על ראשי ההרים וגו'‪ ,‬בעיר ישקו‬ ‫וגמ'‪( 999‬ין" ב'‪ ,‬ד'‪ ,‬ה'‪ ,‬ט')‪936.‬‬ ‫פס'‪ .‬ויהי חושך אפילה וו" שמ' "‪ ,‬כ"ב)‪ 99%.‬אמר ר' ‪’ynp‬‏‬ ‫אוי להם לאומות העולם שהן נדונין לפי מעשיהן‪ ,‬שנ' הוי המעמיקים מי'י לסתיר‬

‫עצה‬ ‫‏‪eh‬‬ ‫ה*ה‬ ‫אור‬

‫וגו' (יש' כ"ט‪ ,‬ט'ז)‪ ,‬לפיכך הן לוקין בחושך‪ ,‬שנ' יהי דרכם חושך וחלקלקות‬ ‫בגו ינלשר אל‬ ‫כל‬ ‫מה ליה ‪ 9‬אבל ישראל‪ ,‬מה כתיב בהו וול‬ ‫מ רש ב רת ם= ‪.‬שמ" ‪ 3‬כינ‪ ,‬‏ שהן‪ :‬עסוקין‪ .‬בחורה שנ'‪ .‬ותורה‬ ‫ארב‬ ‫(מש' ו'‪ ,‬כ"נ)‪146 .‬‬ ‫נאמר (במכה ו'‪ ,‬מכת שחין)‪ :‬ויחזק ה' את לב פרעה‬ ‫הוא ברור‪mem .‬‏ שמ"ר‪ ,‬סוף פי"א‪ :‬ויחזק ה' את לב‬ ‫מה' מכות הראשונות‪ ,‬מכאן ואילך אמר הקב"ה ‪NBS‬‏‬ ‫פי'ג‪ ,‬ג'‪ :‬אף כך פרעה הרשע‪ ,‬כיון ששיגר הקב"ה ה'‬ ‫בשם ר' יצחק בתור פתיחתא לסדר דנן‪.‬‬

‫‪ 2‬היינו אחרי ה' המכות הראשונות‬ ‫(שמ' ט'‪ ,‬י"ב)‪ .‬הפגנון קטוע‪ ,‬אבל המובן‬ ‫פרעה‪ ,‬כיון שראה הקב'ה שלא חזר בו‬ ‫‏‪ ox‬ירצה לשוב אני מחזק לבו וכו'‪ ,‬ועיין‬ ‫פעמים וכו'‪ .‬החדוש כאן ‪TIN‬‏ מאמר כזה‬ ‫‪= 3‬מכאן‪.‬‬ ‫‪ 4‬מן ‪,‬הו" שייך לפוף הפיסקא הקודמת שהכילה פתיחה מפסוק זה‪ ,‬אולם כאן כנראה‬ ‫ישנה פתיחה ‪NNIN‬‏ מא'י" י"ב‪ ,‬כ"ד‪.‬‬ ‫‪ 5‬היינו ח'=חיל‪ ,‬וביו' ב'‪ ,‬כ"ה‪ ,‬נאמר‪ :‬חילי הגדול ‪mem‬‏ ‘‪.)986 oy‬‬ ‫‪ 7‬היינו שאנשי ארץ זו הכעיסו את השם‪.‬‬ ‫‪ 6‬צ"ל‪ :‬אותו‪.‬‬ ‫‪ 8‬היינו‪ :‬בחומה ירוצון בבתים יעלו וגו'‪.‬‬ ‫‪ 9‬כעין מאמר זה בשכל טוב לתחלת פ' בא (הו"ב‪ ,‬ח"ב‪ ,(85-95 ,‬והשוה עוד לק"ט‪ ,‬לשמ'‬ ‫"‪ ,‬י"ד (הו"ב‪ ,‬ח"ב‪ ,‬צד ‪ .)54‬כמו כאן בשם ר' שמואל במה"ג ב'‪wW‘ ,08 ,‬‏ ‪ 11‬והלאה‪ ,‬ושם חסר‬ ‫הפרט ‪enon‬‏ כתוב על לבו של ארבה‪ ,‬אולם עיין שם‪ ,‬צד ‪ ,88‬למעלה וש'נ)‪ :‬כתוב ‪nm‬‏ על לבו‪,‬‬ ‫מפני שהוא חילו שלמקום‪ ,‬שנ' חילי הנדול אשר שלחתי בכם‪.‬‬ ‫‪ 0‬אולי פיסקא זו היא ‪?DIT‬‏ ‪( )"2a‬למעלה‪ ,‬צד ‪ .)204-304‬המאמר בשם ר' יצחק הוא גם‬ ‫במה" ב'‪ ,48 ,‬שו' ‪ .22-62‬ר'ד האפפמאנן מעיר ליל"ש‪ ,‬תהלים‪ ,‬ר' ‪nwo‬‏ בשם ילמדנו‪ ,‬אולם‬ ‫זה האחרון יותר דומה למה שנמצא במה"ג ב'‪ ,88 ,‬שו' ‪ 21‬והלאה (והשוה למעלה‪ ,‬צד ‪.)804‬‬ ‫‪ 1‬במה"ג‪ :‬שהן עפוקין בתורה ובמצוות‪ ,‬שכת' בהם כי נר מצוה ותורה אור‪.‬‬

‫מדרש חדש על התורה‪:‬‬

‫רטז‬

‫אמרו מצרים‪ :‬אין לך אומה בעולם כאלו‪ ,‬אם בקשו לקחת כל מה שבבתינו הרי‬ ‫היו לוקחין כל מה שבבתינו‪ ,‬שנ' לא ראו איש את אחיו וג' ‏ שם‪ ," ,‬כ"ג)‪ .‬היתה‬ ‫אשה מישראל שואלת ‪nop‬‏ היתה המצרית אומרת לה‪ :‬מבקשת את ‪yo‬‏ גם ענילים‬ ‫ונזמים‪ %??.‬היתה אשה עברית שואלת מהן חח ‪mo‬‏ היתה המצרית אומרת לה‪:‬‬ ‫את מבקשת עמם טבעות‪ ,‬לקיים מה שנ' וינצלו את מצרים (שם‪ ,2" ,‬ל"ן)‪998.‬‬ ‫ומפני מה באה עליהם מכת בכורות‪ ,‬אמר הקב"ה למשה ואמרת אל פרעה כה‬

‫אמר י'י בני בכורי ישראל‪ ,‬ואומר אליך ‪np'426‬‏ (שם‪ ,‬ד'‪ ,‬כ'ב‪-‬כ"נ)‪ ,‬לא דייו שלא‬ ‫שיגרו‪ ,‬אלא שהכביד עליו את הסבל‪ ,‬לפיכך הרג את בכוריהם‪.‬‬ ‫יהי רצנון]‪ 59%‬שהמקום יפרע לכם משונאיכם ומן היועצים עליכם עצת רע‬ ‫וישבר וימגר כל הקמים עליכם לרעה‪ ,‬וכן יהי רצון‪.‬‬

‫]‪'):‎ 7705‬טב"נ ‪en's > mow‬‬ ‫בא‬

‫אל יפרשוה‬

‫שיד‬

‫‪eS‬‏‬

‫‪Dy‬‬

‫‪ eyo‬ל ה‬

‫רושיי‬

‫‪ 90.726‬אמר ר' יהושע הקב"ה*?‪ %‬נתן שלוה לרשעים‪ ,‬ואחר כך נפרע מהן ועושה‬ ‫בהן ‪nap‬‏ ומעבירן ‪oy‬‏ העולם‪ .‬נתן שלוה לפנחריב‪ ,‬ואחר ‪DF‬‏ עשה ‪yw‬‏ את הדין‪,‬‬ ‫שנ' ויצא מלאך י'י ויך במחנה אשור ‘‪no‬‏ (מ"ב י"ט‪ ,‬ל"ה)‪ .‬נתן שלוה להמן‪ ,‬ואחר‬ ‫כך עשה ‪yw‬‏ את הדין‪ ,‬שנ' ויתלו את המן על העץ ‘‪so‬‏ ז'‪ .)" ,‬נתן ‪wom‬‏‬ ‫לנבוכדנצר‪ ,‬ואחר כך עשה בו*‪ 9%‬את הדין‪ ,‬שנ' ומן בני אנשא‪ %?%‬טריד (דנ' ד'‪,‬‬ ‫ל')‪nni .‬‏ ‪ wom‬לפרעה והעמידו‪ ,‬כדי ‪wow‬‏ ‪”oom yop‬‬

‫שנ' ואולם בעבור‬

‫זאת העמדתיך ‘‪mo‬‏ (שמ' ט'‪ ,‬ט'ז)‪ .‬וגם רשע ליום רעה מש‪wo( ,‬‏‬ ‫לען שיתי ‪noJ‬‏‬ ‫היה מצירו ואחר כף שב ומרפא אותו‪ ,‬וכל כך למה‪ ,‬מ‬ ‫אמר ר' יצחק כתיב מסיר לב דאשי ‪yo‬‏ הארץ ויתעם וגו" (אי" י"ב‪ ,‬כ"ד)‪726 ,‬‬ ‫‏‪ S‬אתה מוצא מאחר ששלח הקב"ה את משה אצל פרעה‪ ,‬והקשה את ‪:‬לבו‪ ,‬שאינך‬ ‫(דף ‏ כ'א‪ .,‬ע"ב) ויחזק י"י את לב פרעה שמ' ט'‪,‬‬ ‫‪R‬‬ ‫‪TIW‬‏‬ ‫‪:999M‬‬ ‫" מהצא בה' מכות‬ ‫י"ב)‪ ,‬והכביד "את לבו‪ ,‬שנ'‪.‬ויכבד פרעה את לבו ‪wo‬‏ ח'‪ ,‬כ"ח)‪ ,‬ויפן ויצא‪ 1%‬ויבא‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪65‬‬

‫צריך למחוק‪ ,‬כי הלא הישראלית שאלה נזמים‪.‬‬ ‫השוה שם‪ ,‬ועיין עוד במכילתא‪ ,‬בא י"ג (הוה"ר‪(64-74 ,‬‬ ‫היינו‪ :‬שלח את בני ויעבדני ותמאן לשלחו הנה אנכי הורג את בנך בכורך‪.‬‬ ‫ב' מלות אלו בגליון‪ .‬‏ כל המשפט כנראה נוסף ‪yv‬‏ איזה מעתיק ‪»awm‬‏ למעלה‪ ,‬הע'‬

‫‪6‬‬

‫ע"א סדר זה עיין למעלה‪ ,‬צד ‪ 104‬והלאה‪.‬‬

‫‪7‬‬

‫עיין שם‪ ,‬צד ‪ ,204‬ע'א הקשר‬

‫‪YO‬‏ ההפטרה‪.‬‬

‫‪8‬‬ ‫‪026‬‬ ‫‪0‬‬

‫נוסף בגליון‪.‬‬ ‫במקרא‪ :‬ומן אנשא (השוה גם למעלה‪ ,‬הע' ‪.(395‬‬ ‫מתחלה נכתב‪ :‬בהמכות‪ ,‬ואח"כ ניתן סימן ממעל לאות ה"א שצ"ל‪ :‬בה' מכות‪.‬‬ ‫צ"ל‪ :‬פרעה‪.‬‬

‫‪.8‬‬

‫‪1‬‬

‫לשמות‬

‫ריט‬

‫נלקריאה של ‪wan‬‏ החודש‪wom :‬‏ "ב‪ ,‬א'‪:‬י‬ ‫פס'‪.‬‬

‫החדש‬

‫הזה‬

‫לכם‪,‬‬

‫ולא לאומות העולם‪ %9?.‬יהי שמו מבורך‬

‫לעולם ולעולמי עולמים שחבב את ישראל יותר מדאי‪ ,‬והודיע להן דרכו‪ ,‬וגילה‬

‫להן סודו‪ %%%,‬ומסר ‪dno‬‏ הרזים הטמונים‪ ,‬לחשב חשבונות ולקדש ‪wo‬‏ וחדשים‬ ‫וימים‪ ,‬יהה"ד סוד יי ליראין‪ .‬תה" כ"ה י"ד)= לכך‪-‬נאמר החדש הזה לכם;‬ ‫אמר ר' ירמיה למה נכתב חודש ולא נכתב ירח‪ ,‬כמה שנ' בירח האתנים וגו'‬ ‫(מ"א‪ ,‬ח'‪ ,‬ב')‪ ,‬אלא שהיה חידוש גאולה שלהם לעולם הבא‪ %%+.‬כתיב ‪ow‬‏ וכל‬ ‫העם רואים את הקולות ‘‪wo‬‏ כ'‪”nc ,‬‏ ולעולם הבא‪map ,‬‏ ‪( sbo dwp‬יש' ל"ה‪ ,‬ו')‪.‬‬ ‫אמר ר' ירמיה כגואל ראשון‪ ,‬כך גואל אחרון‪ %5%.‬מה גואל הראשון כתיב בו‬ ‫ויקח משה את אשתו ואת וג' וירכיבם על החמור ‪)wot‬‏ ד'‪ ,‬כ')‪ ,‬אף גואל ‪sna‬‏‬ ‫עני ורוכב על החמור מכ' ט'‪ ,‬ט')‪ .‬גואל ראשון במאמר הרג את הרשע‪ ,‬שני‬ ‫הלהרגני אתה אומר (שמ' ב'‪ ,‬י"ד)‪ ,‬מלמד שבמאמרו הרגו‪ ,‬אף גואל אחרון‪ ,‬וברוח‬ ‫שפתיו ימית רשע (יש' "א‪ ,‬ד')‪ .‬גואל הראשון הוציא אותם למדבר‪ ,‬כך גואל‬ ‫אחרון‪ ,‬לכן הנה אנכי מפתיה והולכתיה וג' ‪DI‬‏ ב'‪ ,‬ט"ז)‪ %6.‬מה גואל ראשון‬ ‫הוציא להם מים‪ ,‬כך גואל אחרון‪ ,‬כי נבקעו במדבר ‪po‬‏ וג' (יש' ל"ה‪ ,‬ו')‪ .‬גואל‬ ‫הראשון‪ ,‬וי'י הולך לפניהם וג' (שמ' י"ג‪ ,‬כ"א)‪ ,‬גואל אחרון‪ ,‬ויעבר מלכם לפניהם‬ ‫וג' (מי' ב'‪”adna ,‬‏ כי הולך לפניכם ‘‪?>n‬‏ (יש' נ'ב‪ ,‬י"ב)‪ .‬וכשם שעשה נסים‬ ‫ונפלאות במצרים‪ ,‬כך עתיד לעשות להם באחרית הימים‪ ,‬שנ' כימי צאתך מארץ‬ ‫מצרים אראנו נפלאות (מי" ז'‪ ,‬ט"ו)‪.‬‬ ‫הזה לכם‪ooy .‬‏ הוא ‪ 590,756‬בו"ט‪YO %95‬‏ היא‪96‬‬ ‫פס'‪ .‬החדש‬ ‫‪ 1‬בכרך ב' נדון בפרוטרוט על קריאה זו עם ההפטרה שלה ועל תכנית הדרשות המיוסדות‬ ‫עליהן‪ .‬כאן ניתנות רק הערות קצרות להבנת הענין‪.‬‬ ‫‪ 5‬השוה מכילתא (הוה"ר‪ ,7 ,‬שו' ‪ 11‬והלאה)‪ ,‬ופסדר"כ‪ ,‬פ' החודש הו"ב‪ ,‬נ"ד‪ ,‬ע"א)‪:‬‬ ‫החדש הזה לכם‪ ,‬אתם מונין לו‪ ,‬ואין ‪wom‬‏ העולם מונין לו ‪yy‬‏ ת"ב‪ ,‬בא‪ ,‬ריש סי' ט')‪.‬‬ ‫‪ 3‬היינו‪ :‬סוד העבור‪mem .‬‏ כעין זה בכ"י ג' של מדרש תנחומא (ת"ב‪ ,‬מבוא‪ ,‬צד ‪;)481‬‬ ‫החודש הזה לכם‪ ,‬יתברך ‪yw‬‏ של ממ"ה שנילה סודו לעמו ישראל‪ ,‬אמר להם‪ :‬יהי (צ"ל‪ :‬יהיו)‬

‫ברשותכם החדשים והמועדות‪ ,‬וכו'‪.‬‬ ‫‪ 4‬בנוסח ‪NNI‬‏ בפסדר"כ ע"ה‪ ,‬ע"א)‪ ,‬ובפפ"ר (הוצ' מא"ש‪ ,‬ע"ח‪ ,‬ע"ב)‪ ,‬והשוה עוד ‪)ay‬‏‬ ‫לשמ' י"ט‪ ,‬א'‪ :‬בחודש השלישי) פסדר"כ ‪)po‬‏ ע"ב‪ ,‬וק"ז‪ ,‬ע"א‪ ,‬ועיין למעלה‪ ,‬צד ז‪ ,54‬הע' ‪(664‬‬ ‫‪ 5‬הפרט הא' ‪DNI‬‏ ‪ TIN‬במדרש שמואל‪ ,‬פי"ד (הו"ב‪ ,‬צד ‪ ,)09‬בשם ר' לוי‪ :‬כגואל ראשון‬ ‫הוא גואל שני‪ ,‬מה גואל ראשון‪ ,‬ויקח משה את אשתו ואת בניו וירכיבם על החמור‪ ,‬אף גואל שני‪,‬‬ ‫עני ורוכב על החמור‪ .‬בקה"ר‪ ,‬פ"א‪ ,‬לפס' ט'‪ ,‬מאמר זה הוא מר' ברכיה "‪aw‬‏ יצחק‪ ,‬ושם נוספו‬ ‫‪ ..‬מה‬ ‫‪ . .‬אף גואל האחרון יוריד את המן ‪.‬‬ ‫‏‪ Ty‬ב' פרטים‪ :‬מה גנואל הראשון הוריד את המן ‪.‬‬ ‫גנואל ראשון העלה את הבאר ‪ . ..‬אף גואל אחרון יעלה את המים‪ ,‬וכו'‪ .‬כאן יש לנו נוסח אחר‬ ‫בשם ר' ירמיה‪ .‬כל המאמר היה נמצא גם בסוף מדרש דנן לשמות (השוה להלן‪ ,‬הע' ‪.)8111‬‬ ‫‪ 6‬השוה פסדר"כ‪ ,‬פ' החודש (מ"ט‪ ,‬ע"ב)‪ ,‬וש"נ‪.‬‬ ‫‪ 7‬ע"א כל המאמר הזה עיין שמ"ר‪ ,‬פט"ו‪ ,‬כ"ו ש'נ); והנוסח כאן דומה למה שנמצא בכ"י‬ ‫ג' של מדרש תנחומא (ת"ב‪ ,‬מבוא‪ ,‬צד ‪ ,)431‬וקצתו נמצאת גם במה'ג ב'‪ ,29 ,‬שו' ‪,9-41‬‬ ‫‪ 9‬היינו‪ :‬הלבנה‪.‬‬ ‫‪ 8‬כמו‪ :‬בטיו‪.‬‬

‫מדרש‬

‫רית‬

‫חדש‬

‫על התורה‪:‬‬

‫[לסדר נ"גח')‪ :‬שמות "א‪ ,‬א"ז‬ ‫עוד נגע ‪NOT‬‏ אביא גר‪ .‬זה שאמר הכתוב ישלח בם חרןן אפו‬ ‫(תה' ע"ח‪ ,‬מ"ט)‪ %%.‬אמר ר' ‪ 5446‬אתה מוצא בשעה שגזר הקב"ה על אברהם‬ ‫ואמר לו ידוע תדע‪no ,‬‏ את הגוי אשר ‘‪no‬‏ (בר' ט"ו‪ ,‬י"ג‪-‬י"ד)‪ ,‬נלקו המצרים י'‬ ‫מכות‪.,‬‬

‫'ובאה‬

‫מכה‬

‫עשירית‪,‬‬

‫‪,‬שנ' יעודי ‪IY‬‏ אחד‬

‫וגו‬

‫אמר‪.‬‬

‫הקביה‪:‬‬

‫כל שאמרתי‬

‫לאברהם בא על בניו חוץ מן הדבר הזה‪ ,‬ואחרי כן יצאו ברכוש גדול; כי גר‬ ‫יהיה זרעך נתקים‪ ,‬גרים הייתם בארץ מצרים (שמ' כ"ב‪ ,‬כ'); ועבדום‬ ‫וענו אותם‪ ,‬וכאשר יענו אותו שם‪ ,‬א'‪" ,‬ב); וגם את הגוי ומ‪,‬‬ ‫הפך את מימיהם לדם (תה' ק"ה‪ ,‬כ"ט וכו') וכל המכות; ‏ ואחרי כן יצאו‬ ‫‪sweH‬‏ ‪ spin NNID‬שמ‬ ‫בר'כוש \ גהל‪" =,‬לא עשיתי‪.‬ילכך'נאמר‬ ‫שם‪NOS 37548. ,‬‏‬ ‫י"א ‪-‬א')‪=,‬כתיב‪NNAP .‬‏ הדיב נא הבא וני ‪VDC‬‏‬ ‫משה לפני הקב"ה‪ :‬רבונו שלעולם‪ ,‬תבן ‪sp‬‏ נותנין להם‪ ,‬כסף (דף כ"ב‪ ,‬ע"א) ‪nna‬‏‬ ‫‏‪ pan‬להם‪ 6%%.‬אמר לו‪ :‬שלי הוא‪ %9 ,‬שנ' ונתתי את חן העם הזה וגמ' (שם‪ ,‬ג'‪,‬‬ ‫כ'א)‪ .‬לכך הכתוב אומר ‪NINO‬‏ בכסף וזהב (תה' ק"ה‪ ,‬ל"ז)‪ 8%%.‬ולפי שהעבידו‬ ‫את ישראל בפרך‪ ,‬איבד נפשם והתיר ‪dno‬‏ ממונם שכר יגיעם‪ %+9,‬שנ' וינצלו את‬ ‫מצרים ‘‪wo‬‏ י"ב‪ ,‬ל"ו)‪ .‬וכן לעולם הבא נותן ‪dno‬‏ ‪ yna‬מבזת מצרים‪ ,‬שנ' יחרדו‬ ‫כצפור ממצרים וג' הו" "א‪ ,‬י"א)‪ ,‬חיל גוים תאכלו ‘‪no‬‏ (יש' ס"א‪956.)'[ ,‬‬ ‫‪ 2‬ע"א סדר זה עיין למעלה‪ ,‬צד ‪ 304‬והלאה‪.‬‬ ‫‪ 8‬נזכר רק פסוק הפתיחה אבל לא זו בעצמה‪ ,‬וקשה למצוא קשר ‪yo‬‏ אחת מג' ההפטרות‬

‫לסדר דנן‪.‬‬ ‫‪ 4‬מאמר כזה בשם ר' לוי לא מצאתי במקום אחר‪ ,‬אולם החומר האגדתי שבו ידוע‪.‬‬ ‫‪ 5‬השוה ברכות ט'‪ ,‬ע"א וע"ב‪ :‬דבר נא באזני העם וגו'‪ ,‬אמרי דבי ר' ינאי אין נא אלא ‪dop‬‏‬ ‫בקשה‪ ,‬א"ל הקב"ה למשה ‪ . ..‬שלא יאמר אותו צדיק ועבדום וענו אותם קיים בהם‪ ,‬ואח'כ יצאו‬ ‫ברכוש גדול לא קיים בהם וכו'‪ .‬ועיין ‪yT‬‏ בשמ"ר‪ ,‬פ"‪ ,‬י"א‪ :‬בכדי שלא יהא פתחון פה לאברהם‬ ‫אבינו וכו"‪.‬‬ ‫‪ 6‬השוה כעין זה במ"א (הו"ב‪ ,‬ח"ב‪ ,‬ק"מ)‪ :‬ובשעה שאמר ‪dno‬‏ הקב"ה ושאלה אשה משכנתה‬ ‫ונו' (שמ' ג'‪ ,‬כ'ב)‪ ,‬אמר משה‪ :‬רבש"ע‪ ,‬אתה אומר שנשאל מהם כסף וזהב‪ ,‬והם אפי' תבן בעבור‬ ‫הלבנים אינם נותנים לנו‪ ,‬והיאך יתנו לנו (כסף וזהב)‪ .‬ועיין עוד בלק"ט לשמ' ‪"a‬‏ > (הו"ב‪,‬‬

‫ח"ב‪ ,‬צד ‪ :)86‬ראה כמה גדולים מעשה אלהינו‪ ,‬שהרי תבן לא היו נותנים להם‪ ,‬שנ' תבן אין ניתן‬ ‫לעבדיך ‪)wD‬‏ ה'‪ ,‬ט"ז)‪ ,‬וכלי כסף וכלי זהב ושמלות היו נותנין להם‪ ,‬ה' צבאות אשרי אדם בוטח‬ ‫בך‪.‬‬ ‫‪ 7‬כאן הפגנון קטוע‪ ,‬וכנראה המכוון לחגי ב'‪ ,‬ח'‪ ,‬היינו‪ :‬אמר לו שלי הוא‪ ,‬שנ' [לי הכסף‬ ‫ולי הזהב נאם ה' צבאות‪ ,‬לכך נאמר] ונתתי את חן העם הזה וגו'‪ ,‬כצ"ל לפי דעתי‪.‬‬

‫‪pip‬‏ זה‬

‫מחגי הוא בהפטרה לסדר דנן (השוה למעלה‪ ,‬צד ‪.)404‬‬ ‫‪ 8‬ממשפט זה נראה שר' לוי דרש על פסוק זה בתור פתיחה‪new ,‬‏ שצ"ל‪rem :‬‏ ויוציאם‬ ‫בכסף וזהב וגו'‪ ,‬א"ר לוי אתה מוצא בשעה שנזר הקב"ה וכו'‪ ,‬ופסוק זה בתה' יש לו קשר ‪yp‬‏‬ ‫חגי ב'‪ ,‬ח'‪ ,‬שבהפטרה (למעלה‪ ,‬צד ‪.)504‬‬ ‫‪ 9‬השוה הספור הידוע ע"א טענות גביעה בן קוסם נגד המצרים לפני אלכפנדרוס מקדון‬ ‫(ב"ר‪ ,‬פס"א ז'‪ ,‬הות"א ‪ ,766-866‬וש'נ)‪.‬‬

‫‪ 0‬ע"א חתימה זו עיין למעלה‪ ,‬צד ‪.504-604‬‬

‫לשמות‬

‫רכא‬

‫ג' ימים‪ .‬אלא כשם שעשה באברהם אבינו‪ ,‬שאמר לו קח נא את בנך (בר' כ"ב‪ ,‬ב')‪,‬‬ ‫קשר לו את האיל מאותה שעה‪ ,‬ונתאחר ג' ימים‪ ,‬שנ' ביום הג' (שם‪ ,‬ד')‪ .‬לפיכך‬ ‫אמר ‪dno‬‏ הקב"ה‪ :‬הקדימו אותם וקשרו את הפסח מבעשור‪ ,‬כדי שתהיו מכרין‬ ‫לפני כאבותיכם‪ .‬וכשם שנפדה ‪ynp‬‏ באיל‪ ,‬נפדו גם אבותינו ממצרים בכבשים‪,‬‬ ‫שנ' ועבר י'י לנגוף את מצרים ‘‪no‬‏ (שמ' י"ב‪ 0.276" ,‬ובזכות מצות ‪ADON‬‏ שקשרו‬ ‫אותו מבעשור‪ ,‬נבקע להם הירדן באותה שעה‪ ,‬שנ' והעם עלו מן הירדן בעשור‬ ‫וגמ' (יה' ד'‪0(,376" ,‬‬

‫[לסדר נ"ד(ט')‪wom :‬‏ י"ב‪ ,‬כ"ט ‪+‬‬ ‫‏‪ G12 Be‬בהיש ללה ה ‏‪ eT‬םיקמ הבד ודבש ‏‪ MSY‬ויכאלמ‬ ‫וגו'**‪( 9‬יש' מ"ד‪ ,‬כ"ו)‪ ,‬זה משה‪ ,‬שנ' וישלח מלאך וגו' (במ' כ'‪ ,‬ט'ז)‪ .‬באותה שעה‬ ‫שאמר למשה‪ %*%‬כחצות הלילה ‘‪wo‬‏ י"א‪ ,‬ד')‪ ,‬והקב"ה לא אמר לו באיזו שעה‪,‬‬ ‫וקיים לו הקב"ה‪ ,‬אלא ועברתי בארץ מצרים וג' (שם י"ב‪ ,‬י"ב)‪ 9 ,‬גזירתו שלמשה‬ ‫שאמר כחצות הלילה‪ ,‬לכן בא עליהן בחצי הלילה‪ .‬ועצת‪%‬ז‪ %‬מלאכיו ישלים‪ ,‬זה‬

‫משה‪ ,‬שנ' בו וישלח מלאך גג'‪.‬‬ ‫ולמה בלילה‪ ,‬לקיים לעת ערב ‪mm‬‏ בלהה וגו' (יש' "ז‪90,976 ,‬‬

‫אמר ר'‬

‫‪ 2‬היינו‪ :‬וראה את הדם‪ .‬שונה קצת במכילתא‪ ,‬בא‪ ,‬פי"א (שם‪ :)99 ,‬ד"א וראה את הדם‪,‬‬ ‫רואה הוא דם עקדתו של יצחק‪ ,‬וכו'‪.‬‬ ‫‪ 3‬השוה פסדר"כ ע"ה‪ ,‬ע"ב)‪ :‬ור' יוחנן אמר לקיחתו עמדה להם בירדן‪ .‬ובלק"ט לשט'‬ ‫י"ב‪ ,‬ו' (הו"ב‪ ,‬ח"ב‪ ,‬צד ‪ )65‬ישנו כנראה שריד מאיזה מדרש כעין כאן‪ :‬ד'א והיה לכם למשמרת‬ ‫עד ארבעה עשר‪ ,‬למה היה ‪pon‬‏ מצרים לקיחתו מבעשור‪ ,‬רמז ‪dno‬‏ שעתידים ישראל לעבור‬ ‫בירדן בעשור‪ ,‬שנ' והעם עלו מן הירדן בעשור לחודש הזה‪ ,‬תבא זכות לקיחת הפסח ותתחבר‬ ‫‏‪ oy‬לקיחת האבנים מן הירדן‪.‬‬ ‫‪ 476‬ע"א סדר זה ‪yp‬‏ למעלה‪ ,‬צד ‪ 114‬והלאה‪.‬‬ ‫‪ 5‬פתיחתא זו בת"ב‪ ,‬בא י"ז‪ ,‬פסדר"כ‪ ,‬פסקא ז' (הו"ב‪ ,‬ס"ב‪ ,‬ע"ב)‪ ,‬פס"ר (הוצ' מא"ש‪,‬‬ ‫פ"ה‪ ,‬ע"ב)‪ ,‬והשוה שמ"ר‪ ,‬פי"ח‪ ,‬א'‪ .‬וע"א הקשר ‪yo‬‏ ההפטרה עיין למעלה‪ ,‬צד ‪.414‬‬ ‫‪ 6‬צ"ל‪ :‬משה‪.‬‬ ‫‪ 776‬הפגנון גרוע‪ ,‬וצ'ל‪ :‬והקב"ה לא אמר לו באיזו שעה‪ ,‬אלא ועברתי בארץ מצרים גגו'‪,‬‬

‫וקיים לו הקב"ה גזירתו שלמשה וכו'‪.‬‬ ‫‪ 8‬צ"ל‪[ :‬הוי] ועצת וכו'‪ ,‬ומן ‪,‬זה משה ‪ . ..‬וגו' "יש להפיר מפני שכבר נזכר למעלה‪.‬‬ ‫‪976‬‏ ‪ prop‬זה מתאים היטב להפטרה שלסדר דנן (למעלה‪ ,‬צד ‪ .)814‬וכעין מאמרו של ר'‬ ‫יהודה נמצא ‪ADNO‬‏ באגדת אסתר (הו"ב‪ ,‬צד ‪ :)95‬בלילה ההוא נדדה שנת המלך‪ ,‬זש'ה לעת ערב‬ ‫‏‪ mm‬בלהה בטרם ‪apa‬‏ איננו זה ‪nop‬‏ שופינו וגורל לבוזזינו‪ ,‬כשאומות העולם מתיעצין על ישראל‬ ‫עצות רעות‪ ,‬הן נוטלין עצה בערב והקב"ה מבטלה‪ ,‬והן עומדין בבוקר ואינן נמצאין‪ ,‬שנ' [ב]טרם‬ ‫‏‪ APA‬איננו‪ ,‬‏‪ PRY‬הקב"ה נפרע מן הרשעים אלא בחשך וכו'; והשוה עוד יל"ש‪ ,‬תהלים ר' ‪nv‬‏‬ ‫בשם ילמדנו‪ :‬לפי שהרשעים חשוכים‪[ ,‬שנ'] והיה במחשך מעשיהם (יש' כ"ט‪ ,‬ט"ו)‪ ,‬אין הקב"ה‬ ‫נפרע מהם אלא בלילה וכו'‪ .‬כאן הנוסח שונה‪.‬‬

‫וע"א הנסים שאירעו בלילה ‪nem‬‏ הפיוט הנודע‬

‫של יניי בקרובה לפדר דנן (הוצ' זולאי‪ ,‬צ'ב‪-‬צ'ג)‪ :‬ובכן ויהי בחצי הלילה‪ ,‬אז רוב נסים הפלאת‬ ‫בלילה‪ ,‬וכו'‪ ,‬ושם נוכרו ‪DDA‬‏ ‪ DIVO‬הנמצאים באגדה שלפניו‪.‬‬

‫הכ‬

‫מדרש ‪niw‬‏ על התורה‪:‬‬

‫עומדת על כוחה ומאירה‪ ,‬ומט"ו יום היא מתמעטת עד שיגמר החדש‪ ,‬והיא כבה‬ ‫ואינה נראית‪ .‬כך אתה מוצא (דף כ"ב‪ ,‬ע"א) החשבון בישראל‪ ,‬ראשו מעט‪ ,‬וחציו‬ ‫מלא‪ ,‬ועתיד ‪ym‬‏ להתמלאות‪ .‬תחלת החשבון אחד‪ ,‬שנ' אחד היה אברהם (יח'‬ ‫ל'ג‪ ,‬כ"ד)‪ .‬‏ יצחק‪ ,‬יעקב‪ ,‬יהודה‪ ,‬פרץ‪ ,‬חצרון‪ ,‬רם‪ ,‬עמינדב‪ ,‬נחשון‪ ,‬שלמון‪ ,‬בועז‪,‬‬ ‫עובד‪ ,‬ישי‪ ,‬דוד‪ ,‬שלמה‪ ,‬הרי ‪eta‬‏ ובימי שלמה ישבו ישראל במקומן על אפנם‪,‬‬ ‫שנ' ‪ea‬‏ יהודה וישראל לבטח וגמ' (מ"א‪ ,‬ה'‪ ,‬ה')‪ ,‬וישב שלמה על כפא "י וג'‬ ‫(דה"א‪ ,‬כ"ט‪ ,‬כ"ג)‪| .‬ומט'ו חסר החשבון‪ ,‬וישב רחבעם‪( 999‬דה"ב‪" ,‬א‪ ,‬ה')‪ ,‬אביה‪,‬‬ ‫אסה‪ 99: ,‬יהושפט‪ ,‬יהורם‪ ,‬אחזיהו‪ %%%,‬אמציהו‪YNP ,‬‏ יותם‪ ,‬אחז‪ ,‬יחזקיהו‪ ,‬מנשה‪,‬‬

‫אמון‪ ,‬צדקיהו‪ %%.‬וחסרה כל הלבנה ונכבה‪ ,‬ואת עיני ‪XIpP‬‏‬

‫עור מ"ב‪ ,‬כ"ה‪ ,‬ז')‪.‬‬

‫וכיון‪ %%+‬שראו האומות שכבתה הלבנה שמחו‪ ,‬שנ' שמעו רעתי ששו (איכה א'‪ ,‬כ"א)‪,‬‬ ‫ולא נתמלאת שמחתן עד*‪ %%‬שהצמיח הקב"ה את הלבנה‪ ,‬שנ' הוא עזרא עלה מבבל‬ ‫‪ IDS Cl‬לארשי א" תיל "הש יתביוא יל יב יתלפב‬ ‫‏‪hwo) on‬‬ ‫(מי' ז'‪ ,‬ח')‪ ,‬בחרבן ראשון‪| ,‬קקמתתּ‪ ,‬בבנין שני‪69 ,‬‏ כי אשב בחושך‪,‬‬ ‫ל י‪ ,‬במשיח‪ %,‬שנ' קומי אורי כי בא אורך וג'‬ ‫ור‬ ‫[במזלכיות‪,‬ז ‪99‬‏ י'י א‬ ‫(יש' ס'‪ ,‬א')‪ ,‬זה משיח‪ ,‬שעתיד הקב"ה למלאת בו את הלבנה כמו שהייתם‪ 956 ,‬שנ'‬ ‫והוכן בחסד כסא וגו' (יש' ט"ז‪ ,‬ה')‪976.‬‬ ‫ה שיך אל ומ ןש ייב ו ה‬ ‫]הבר וצ לשכ ‪oy‬‏‪Te‬‬ ‫פס‬ ‫טעם בעשור‪ ,‬ואין הפסח נשחט אלא עד י"ד‪ ,‬היויז‪ %‬ישראל קושרין הכבשים והעזים‬ ‫(אחרי שלא היה יכול להשיב את הממלכה על כל ישראל‪ ,‬השוה‬

‫‪ 0‬היינו‪ :‬בירושלים‬ ‫שם‪ ,‬פס' א'‪-‬ד')‪.‬‬ ‫‪ 2‬צריך להוסיף כאן‪ :‬יואש‪.‬‬ ‫‪ 1‬במקרא‪ :‬אפא‪.‬‬ ‫‪ 8‬כדי למצוא ‪nwap‬‏ של ט"ו ‪wow‬‏ ד' מלכים לפני צדקיהו‪ ,‬היינו‪ :‬יאשיהו‪ ,‬יהואחז‪,‬‬ ‫יהויקים‪ ,‬ויהויכין‪ ,‬אולם יהואחז ויהויכין מלכו כל אחד רק ג' חדשים‪ ,‬ובכן אינם עולים בחשבון‪.‬‬ ‫אולם ‪nem‬‏ על ענין זה ‪dnaM‬‏ כהונה לשמ"ר‪ ,‬פט"ו‪ ,‬כ"ו‪ ,‬וחדושי הרד"ל‪ ,‬שם‪ ,‬סי' צ"ב‪.‬‬ ‫‪ 4‬מכאן גם במה"‪ ,‬שם‪ ,‬והשוה ת"ב‪ ,‬מבוא‪,481 ,‬‬ ‫‪ 5‬הפגנון קשה‪ ,‬ואולי צ"ל‪ | :‬ע ל‪ ,‬הייו שלא נתמלאה שמחתן של האומות‪ ,‬על (כ=מפני)‬ ‫שהצמיח הקב"ה את הלבנה‪ ,‬וכו'‪ .‬במהע‪ :‬וכיון שהאיר עזרא ועלה מבבל‪ ,‬התחילה (הייו‪:‬‬ ‫הלבנה) למלאת‪ ,‬וכו'‪aynA .‬‏ בהירות בת"ב‪ ,‬מבוא‪ ,431 ,‬למטה‪ :‬ואו"ה היו אומרים‪ :‬כבר כבתה‬ ‫אורם של ישראל‪ ,‬שאין להם עוד גאולה ומלכות‪ ,‬והיו האומות שמחים כשגלו (היינו‪ :‬בני יהודה)‬ ‫לבבל‪ ,‬וכשם שהלבנה עולה ומתחדשת לאחר ב' ימים‪ ,‬כך ישראל‪ ,‬עלה עזרא לאחר ב' דורות‪,‬‬

‫‪.‬‬‫‪ 7‬נוסף בגליון‪.‬‬ ‫‪ 6‬צ"ל‪ :‬בית שני‪.‬‬ ‫‪ 8‬במה'ג‪ :‬ה' אור לי‪ ,‬בהצמיחו משיח צדקו‪ ,‬שהוא אור‪ ,‬קומי אורי כי בא אורך עיותר‬ ‫לא נמצא שם)‪.‬‬ ‫‪ 9‬צ"ל‪ :‬שהיתה‪.‬‬ ‫‪ 0‬היינו‪nwa :‬‏ עליו באמת באהל דוד‪ ,‬מקביל למה שנוכר למעלה ע"א שלמה‪ :‬וישב ‪ybom‬‏‬ ‫על כסא ה' למלך תחת דויד אביו ויצלח וישמעו אליו כל ישראל‪.‬‬ ‫‪176‬‏ ‪ noun‬קטוע‪ ,‬וצ"ל‪[ :‬ומפני מה] היו וכו'‪ .‬האגדה שלפנינו לא מצאתי במקום אחר‪.‬‬ ‫שונה הטעם במכילתא‪ ,‬בא‪ ,‬פ"ה‪( ,‬הוה"ר‪ :)41 ,‬מפני מה הקדים הכתוב לקיחתו של ‪pom‬‏ לשחיטתו‬ ‫ד' ימים‪ ,‬וכו'‪ ,‬והשוה פסרר"כ‪ ,‬פ' החודש ע"ה‪ ,‬ע"א‪-‬ע"ב)‪ ,‬ופס"ר ט"ו (הוצ' מא"ש‪ ,‬ע"ח‪ ,‬ע"ב)‪,‬‬ ‫וש"נ‪.‬‬

‫רכג‬

‫לשמות‬

‫(דנ' ד'‪ ,‬ל')‪ .‬וכן ‪TIN‬‏ אומר ביום ההוא יפקוד י'י על צבא המרום במרום וגמ'‬ ‫(יש' כ"ד‪ ,‬כ"א)‪ .‬אבל ישראל שאלוהיהם חי וקיים‪ ,‬שנ' הוא אלהים ‪nro‬‏ ומלך‬ ‫עולם וג' (יר' "‪ ,)" ,‬כך הם חיים‪ ,‬שנ' חיים ‪sno‬‏ כלכם היום (דב' ד'‪ ,‬ד')‪996.‬‬

‫]‪'):‎ 7709‬י(ה"נ ‪oy mow‬‬ ‫קדש‬

‫לי‬

‫כל‬

‫בכור‪.‬‬

‫‪L's‬‬

‫אמר דוד לכו חזו מפעלות י"י (תה' מ"ן‪6').296 ,‬‬

‫בוא וראה מה גדול כוחו שלהקב"ה‪ ,‬שאין מעשיו כמעשה בשר ודם‪ ,‬בשר ודם אינו‬ ‫יכול להוציא מדבר אחד שני דברים‪ ,‬ומשני דברים דבר אחד‪ ,‬אינו יכול להוציא‬ ‫מן ‪mirp‬‏ שמן‪ ,‬והקב"ה ממקום שמכה לרשעים הוא מרפא לישראל‪ ,‬שביום שהכה‬ ‫(דף כ"ג‪ ,‬ע"ב) בכורי מצרים‪ ,‬קדש לשמו בכורי ישראל‪ ,‬שנ' כי לי כל בכור ‪mm‬‏‬

‫(במ' ג'‪396,()" ,‬‬ ‫‏”‪* Mayors‬למה אמ" "ל יי הרא ואם‬ ‫‏)‪" yap‬לשכל‬ ‫‏‪ on‬אמך‪6‬‬ ‫לטה ‪etat‬‏ לי מכ ‪NDS‬‏ לכ ‪ioN‬‏ כבר‬ ‫אמ א ליה רה‬ ‫לי )‪ 556‬תהי סבור בדעתך שמעכשיו‬ ‫דש‬ ‫נתקדשו‪ ,‬ואינו צריך ‪deot‬‏ ק‬ ‫הוא תחילת קדושין‪ ,‬אלא הרי הן מקודשין לי לעתיד‪ %%.‬לכך ‪ona‬‏ לי הם‪,‬‬ ‫כבר הן מקודשין ‪do‬‏ ובמה הן מקודשין עד שלא נאמר ‪dnem‬‏ ‪ ptw‬לי כל‬ ‫בכור‪ ,‬אלא משברא העולם ועד שהוקם המשכן ‪yaN‬‏ קרבן בבכורות‪ ,‬והיו‬ ‫נקראין כהנים‪ ,‬שכן אתה מוצא בפיני אמר ‪NO‬‏ הכהנים הנגשים אל י'י יתקדשו (שמ'‬ ‫י"ט‪ ,‬כ"ב)‪ ,‬ועד עכשיו לא נתקדש*‪ 9%‬אהרן ובניו לכהונה‪ ,‬ומי היו‪ ,‬אלו הבכורות‪%96 .‬‬ ‫כך שנו חכמיםייף עד שלא הוקם המשכן‪ ,‬היתה עבודה בבכורות והבמות מותרות‪,‬‬ ‫‪0‬‬ ‫‪1‬‬

‫ע"א חתימה זו עיין למעלה‪ ,‬צד ‪.514‬‬ ‫ע'א סדר זה עיין למעלה‪ ,‬צד ‪.224-424‬‬

‫‪ 2‬בגליון מתוקן ‪.‬אלהים" תחת י'י‪ ,‬ובכן צ'ל‪ :‬לכו וראו מפעלות אלהים נורא עלילה‬ ‫‏‪ by‬בני אדם (תה' ס"ו‪ ,‬ה')‪ ,‬ובאמת פסוק זה מתאים ‪yna‬‏ למאמר שלפנינו‪ ,‬היינו שהדרש הוא‬ ‫שהשם ‪,‬נורא עלילה (נפלא במעשיו) על כיותר מן) בני אדם"‪ ,‬ובכן נאמר כאן‪ :‬בוא וראה‬ ‫מה גדול כוחו שלהקב"ה שאין מעשיו כמעשה בשר ודם‪ ,‬וכו'‪ .‬וע"א הקשר ‪YD‬‏ ההפטרה לסדר‬ ‫דנן ‪yy‬‏ למעלה‪ ,‬צד ‪424‬‬ ‫‪ 8‬היינו‪ :‬ביום הכותי כל בכור בארץ מצרים הקדשתי לי כל בכור בישראל וגו'‪ .‬השוה‬ ‫כעין אנדה זו במכילתא‪ ,‬בשלח‪ ,‬פ"ה (הוה"ר‪ ,701-801 ,‬וש'נ)‪ :‬בא וראה רפואתו של הקב"ה‬ ‫‏‪ AYR‬כרפואת בשו וכו'‪.‬‬ ‫‪ 4‬מאמר זה ‪TIN‬‏ כנראה ממכדרשב""‪.‬‬ ‫‪ 506‬צ'ל‪ :‬אל‪.‬‬ ‫‪6‬‬

‫צ"ל‪ :‬לשעבר‪ ,‬והשוה בסוף המאמר‪ :‬מיום שנברא העולם לי הם מפורשים‪.‬‬

‫‪ 7‬צ"ל‪ :‬נתקדשו‪.‬‬

‫‪ 8‬השוה‬ ‫נדב ואביהוא‬ ‫אלו הבכורות‪,‬‬ ‫בן קרחא אומר‬ ‫‪ 9‬זבחים‬

‫זבחים ‪po‬‏ ע"ב‪ :‬ר'י בן קרחה אומר זו פרישות בכורות‪ ,‬ר' אומר זו פרישות‬ ‫וכו" ועיין במ"ר‪ ,‬פי"ב‪ ,‬ז'‪ :‬ר"י בן קרחה ורבי‪ ,‬אחד מהם אומר הכהנים‬ ‫וחבירו אמר זה נדב ואביהוא); במכילתא‪ ,‬בחדש ד' (הוה"ר‪ (712, ,‬נאמר‪ :‬ר"י‬ ‫נדב ואביהוא‪ ,‬אולם כנראה הנוסח משובש שם‪)AYM ,‬‏ גם מכדרשב"י‪.201 ,‬‬ ‫קי"ב‪ ,‬ע"ב‪)nnn .‬‏ ‪,‬על" כאן‪ ,‬צ"ל‪ :‬עד‪.‬‬

‫מדרש ‪niw‬‏ על התורה‪:‬‬

‫רכב‬

‫יהודה כך ‪no‬‏ דרכיו שלהקב"ה‪ ,‬כל מי (דף כ'ג‪ ,‬ע"א) שהוא מיצר לישראל ביום‪,‬‬

‫הוא מבהילו בלילה‪ ,‬ובבוקר לא נמצא אחד מהם בשלוה‪.‬‬

‫בוא וראה מאבינו‬

‫אברהם‪ ,‬בשעה שבאו עליו אמרפל וחביריו‪ ,‬מה כתיב ‪nop‬‏ עליהם לילה ‘‪yas‬‏‬

‫י"ד‪ ,‬ט'ו)‪ .‬אף פרעה ואבימלך שמדקפו?‪ %%‬לשרה‪ ,‬לא בא עליהן אלא בלילה‪,‬‬ ‫שנ' ויבא אלהים אל אבימלך בחלום הלילה וגו' ‪wo‬‏ כ'‪ 20.28 ,‬וכן לבן‪ ,‬שבא‬ ‫על יעקב להרגו‪ ,‬לא בא עליו אלא בלילה‪ ,‬שנ' ויבא אלהים אל לבן הארמי וגו'‬ ‫(שם‪ ,‬ל"א‪ ,‬כ"ד)‪ .‬ועל ‪oma‬‏ לא בא אלא בלילה‪wt ,‬‏ ויהי בלילה ההוא ויצא‬

‫מלאך יי וגו" (מ"ב‪ ,‬י"ט‪nc ,‬‏ ועל בילשצר‪ 99%‬בלילה‪wt ,‬‏ בלילה‪ 3%%‬קטיל‬ ‫בלשאצר וגו" (דנ' ה'‪ ,‬ל')‪ .‬וכן המן ‪ypa‬‏ מפלתו בלילה‪ ,‬שנ' בלילה ההוא ‘‪no‬‏‬ ‫‏‪ ‘DW‬ו'‪ ,‬א')‪ .‬ומכת בכורות בלילה‪ .‬לקיים מה שנ' לעת ערב ‪mm‬‏ בלהה גגו'‪.‬‬

‫ולא נמסרה מכת בכורות לא ביד משה ולא ביד אהרן‪ %*+,‬אלא אמר הקב"ה‪:‬‬ ‫אני המכיר בלילה מי הוא בכור ומי הוא שאינו בכור‪ .‬ולכך נאמר ‏ וי'י הכה‬ ‫שמ "ב כיט)‪.‬‬ ‫כל בכר‬ ‫הנליל ה שם‪ ,‬לי המר ‪.epo‬‏ אכה‬ ‫פס כונקם| פרע‬ ‫הקב"ה ‪du‬‏ ‪ yno‬לא תצאו איש מפתח ביתו (שם‪ ,‬כ"ב)‪ 5%%.‬פרע מבכוריהם‬ ‫במצרים‪ %%%,‬ואחר כך פרע ‪DAD‬‏ בים‪ .‬ועל ידי שעבדוז‪ 9%‬את ישראל במים‪ ,‬נמחו‬

‫במים‪ .‬וכשהקב"ה בא ליפרע מהם‪ ,‬פורע מאלהיהן תחלה‪ %%%,‬שכן ‪TIN‬‏ אומר‬ ‫ובכל אלהי מצרים אעשה שפטים (שם‪" ,‬ב)‪ ,‬ואחר כך פרע מהם‪ ,‬שנ' וי'י הכה‬ ‫כל בכור‪ .‬וכן עשה למלכות בבל‪ ,‬בתחלה פרע משרה‪ ,‬שנ' ופקדתי על ‪ab‬‏ בבבל‬ ‫וגו" (יר' נ'א‪ ,‬מ"ד)‪ ,‬ואחר כך פרע מנבוכדנצר‪ ,‬שנ' ומן בני אנשא‪ 9%%‬טריד וגו'‬ ‫‪ 0‬כנראה במובן ‪,‬מקף במלוה" היינו שלקחו את שרה כעין משכון ‪ays‬‏ מלוה ‪ynom‬‏‬ ‫למעלה‪ ,‬הע' ‪.)883‬‬ ‫‪ 1‬אמנם בנוגע לפרעה אין פסוק כזה‪ ,‬אולם השוה האגדה בפדר"א‪ ,‬פכ"ו‪ :‬ר' טרפון אומר‬ ‫באותה הלילה שנלקחה שרה אמנו‪ ,‬אותה הלילה ליל ‪pon‬‏ היה והביא הקב"ה על פרעה ועל ‪ami‬‏‬ ‫נגעים גדולים‪ ,‬להודיעו שכן הוא עתיד להכות את מצרים בנגעים גדולים‪ ,‬שנ' וינגע ה' את פרעה‬

‫נגעים גדולים (בר' י"ב‪ ,‬י"ז)‪ ,‬ובמה"ג א' )‪ ,902‬למעלה) ישנו נוסח אחר‪ :‬להודיעך שכך עתיד הקב"ה‬ ‫להכותן במכות מונות זו מזו‪ ,‬שהמכות קרויין נגעים‪ ,‬שנ' ‪yT‬‏ נגע אחד אביא על פרעה ‏ שס'‬ ‫י"א‪ ,‬א')‪.‬‬ ‫‪2‬‬

‫צ'ל‪ :‬בלשאצר‪.‬‬

‫‪ 38‬בסמקרא‪ :‬בליליא‪.‬‬ ‫‪ 4‬השוה מכילתא‪ ,‬בא "ג (הוה"ר‪ :)84 ,‬וי"י הכה כל בכור‪ ,‬שומעני על ידי מלאך או על‬ ‫ידי שליח‪ ,‬ת"ל והכתי כל בכור‪ ,‬לא על ידי מלאך ולא ע'י שליח ‪yy‬‏ שם‪ ,‬צר ‪.)82‬‬

‫‪ 5‬השוה ת"ב‪ ,‬בא י"ט‪ ,‬ומ"א‪ ,‬ח"א‪YD‘ ,‬‏ קמ"ב‪.‬‬ ‫‪ %‬ת"ב‪ ,‬שם‪ ,‬וכאן הנוסח שונה קצת‪.‬‬ ‫‪ 7‬צ'ל‪ :‬שאיבדו‪.‬‬ ‫‪ 8‬השוה מה" ב'‪=001 ,‬מכדרשב'י‪RP 31-412 ,‬‏ לך אומה ואומה שלוקה שאין אלהיה שלה‬ ‫לוקה עמה‪ ,‬וכו"‪.‬‬ ‫‪ 9‬במקרא‪ :‬ומן אנשא‪.‬‬

‫רכה‬

‫לשמות‬

‫א'‪ ,‬כ"ב)‪ ,‬נעשה לו ונער פרעה וחילו בים סוף ‘‪ma‬‏ קל"ו‪ ,‬ט'ו)‪ .‬‏ ובמה שהכו‬

‫המצרים את ישראל‪ ,‬בו נלקו‪ .‬על ‪wo‬‏ במדה שאדם מודד‪ ,‬בה מודדין לו‪ .‬הוי‬ ‫‪eee‬‬ ‫לאל הק ם )= מה ‪libaN‬‏ משש הפי מה חוא ‪oia‬‏‬ ‫מ‬ ‫א‬ ‫יכחשור איביך‪ ,‬ר' הודה‪:%‬ז אומר יעשו כן ‪ 30417‬בדבריהם‪ ,‬כמה ‪TNM‬‏‬ ‫אמר וכיחש בעמיתו גי" ה'‪ ,‬כ'א)‪ .‬פרעה אמר לא ידעתי את ‪oo‬‏ (שמ' ה'‪ ,‬ב')‪,‬‬ ‫ובסוף כזב בדבריו ואמר י'"י הצדיק (שם‪ ,‬ט'‪ ,‬כ"ז)‪ .‬ועוד אמר וגם את ישראל‬ ‫לא ‪nee‬‏‬

‫‪)DO‬‬

‫‪peet.s)a .5C‬‬

‫‪ea‬‬

‫הי‬

‫של‬ ‫‪9‬ב‬

‫‪eD‬‏ עה‬

‫‪NnI‬‏‬

‫נבוכדנצר אמר ומן הוא אלה וגמ' (דנ' ג'‪ ,‬ט"ו)‪ ,‬ובפוף אמר בריך אלההון שם‪ ,‬כ"ח)‪.‬‬ ‫וכתיב ברצות י'י דרכי איש גם אויביו ישלים אתו (מש' ט"ז‪ ,‬ז')‪51,‬ז זה פרעה‪61,‬ז‬ ‫שנ' אמר אויב וגמ' (שמ' ט"ו‪ ,‬ט')‪ .‬אתה מוצא בתחלה ‪soq‬‏ הקב"ה למשה לכה‬

‫ואשלחך אל פרעה שם‪ ,‬ג'‪?cw ,‬‏ הלך משה אצל פרעה‪ ,‬אמר לו כה אמר ?> שלח‬ ‫את עמי וג' ‪YD‬‏ ה'‪SC ,‬‏ מה אמר אותו רשע‪ ,‬לא ידעתי את י'י (שם‪ ,‬ב')‪.‬זגז‬ ‫אמר לו‪ :‬סופך מודה‪ ,‬שנ' י"י הצדיק ‘‪no‬‏ (שם‪ ,‬ט'‪ ,‬כ"ז)‪ ,‬אתה לוקה*יז בעשר‬ ‫מכות‪ ,‬וממונך ינצל מידך‪ ,‬שנ' וינצלו את מצרים (שם‪”a ,‬‏ ל"ו)‪ ,‬ואתה משלח את‬ ‫ישראל‪ ,‬ש'‬

‫ויהי‬

‫בשלח‬

‫פרעה‪.‬‬

‫ד"א‪9‬גז שוט לסוס ומתג לחמור (מש' כ"ו‪ ,‬ג')‪ .‬אמר ר' ברכיה משל ללסטס‬

‫אחד שננב ‪oy‬‏ המלך אבנים ‪wam‬‏ ומרגליות‪ .‬הלקוהו פעם אחת ולא הודה‪ ,‬שתים‬ ‫ולא הודה‪ ,‬עד שהלקוהו " פעמים והודה‪ .‬כך היה פרעה הרשע‪ ,‬תחלה שיגר‬ ‫אצלו משה שלח עמי ‪wo‬‏ ח'‪ ,‬ט"ז) ולא שילחם‪ ,‬לכך נאמר שוט לסוס ‪no‬‏‬ ‫ששה נפשו כצפור נמלטה מפח יוקשים‬ ‫פרעה‪.‬‬ ‫בשלח‬ ‫‪474027‬‬ ‫‪ 8‬היינו‪ :‬ר' יהודה הלוי בר' שלום (השוה הנוסח הנכון בת"ב‪ ,‬שם‪ ,‬ועיין שם הע' ה')‪.‬‬ ‫;כן בשמ'"ר‪ ,‬פ"כ‪ ,‬י'‪ ,‬אלא ששם המאמר בשם ר'‬ ‫‪ 417‬תחת ‪,‬כן ‘‪avo‬‏ צ'ל‪ | :‬כזבים‬ ‫ברכיה)‪.‬‬ ‫‪5‬‬

‫ע"א הקשר ‪YD‬‏ ההפטרה‬

‫עיין למעלה‪ ,‬צד ‪.724‬‬

‫פתיחה זו בפסדר"כ י' (ע"ט‪ ,‬ע"ב‪-‬‬

‫‪5‬‏ ‪ ay‬ותיב גי ‪re‬‏‬ ‫‪ 6‬הנוסח כאן דומה לזה שבפסדר"כ (פ'‪ ,‬ע"ב)‪.‬‬ ‫זוד בפסדר"כ נאמר אח"כ‪ :‬הפה שאמר לא ידעתי את ה' וגו'‪ ,‬הוא היה מחזר על היכליהם‬ ‫של ישראל ואמר‪ :‬צאו לשלום‪ ,‬לכו לשלום‪ ,‬לכך נאמר ויהי בשלח פרעה את העם‪.‬‬

‫אולם סיום‬

‫זה שייך לפוף הפתיחה על ‪,‬אמרו לאלהים" וגו' (השוה שמ"ר‪ ,‬פ"כ‪ ,‬י' בסוף)‪ .‬אמנם בפסרר"כ‬ ‫בסוף פתיחה זו האחרת ‏ שם‪ ,‬פ"א‪ ,‬ע"א) נאמר‪, :‬שאר קיטעה דכוותה קמיתא"‪ ,‬ובכן ב' פתיחות‬ ‫סיימו באופן ‪NNI‬‏ (וכן הוא ‪DTY‬‏ ב'‪ ,)031 ,991 ,‬אבל הנוסח כאן‪ :‬א"ל סופך מודה וכו'‪ ,‬כנראה‬ ‫הוא יותר נכון‪ ,‬ועי"ז ישנם סיומים שונים לב' הפתיחות‪.‬‬ ‫‪ 8‬מכאן הנוסח דומה לזה שבפסדר"כ (פ"א‪ ,‬ע"ב) בקשר ‪yD‬‏ ‪,‬תחת גערה במבין מהכות‬ ‫כסיל מאה" (מש' ט"‪ :)" ,‬כך אמר הקב"ה לפרעה הרשע חייך ‪yw‬‏ קטפרס אתה לוקה וכו'‪,‬‬ ‫אולם עודנו ספק אם היתה ‪vo‬‏ פתיחה חדשה על פפוק זה (השוה למעלה‪ ,‬צד ‪.)724‬‬ ‫‪ 917‬מקוטע מן‪ :‬ד"א [ויהי בשלח פרעה‪ ,‬זש'ה] שוט ‪?DID‬‏ וכו'‪ .‬פתיחתא זו גם בשמ"ר‪ ,‬פ"כ‪,‬‬ ‫א'‪ ,‬אבל בנוסח אחר‪ .‬וע"א הקשר ‪YO‬‏ ההפטרה עיין למעלה‪ ,‬צד ‪.824‬‬

‫‪ 027‬צריך להוסיף‪[ :‬ד"א] ויהי בשלח פרעה‪.‬‬

‫מדרש חדש על התורה‪:‬‬

‫הכד‬

‫משהוקם המשכן‪ ,‬נאסרו הבמות ועבודה בכהנים‪ .‬וכי‪9‬ז מיום שנברא העולם לי הם‬ ‫מפורשים‪.‬‬ ‫‪wo‬‏ יג‪" ,‬ג) במה הוא‬ ‫חמור‬ ‫טר‬ ‫אדם אחד שאל רבי מאיר‪:‬ופז פ‬ ‫שם) אמר‪ :‬ואם אין שה‪ .‬אמר לו‪ :‬בגדי‪ .‬אמר‬ ‫נפדה‪ .‬אמר לו‪ :‬בשה‬ ‫‪ 51207‬זאת החיה אשר תאכלו מכל הבהמה‪ ,‬כל ‪won‬‏ פרפה וגו" (ו" "א‪ ,‬ב'‪-‬ג')‪.‬‬ ‫יכול אף הנקבה במשמע‪,‬‬ ‫שו הכמיםיפ? ‪ptw‬‏ לי כל בכור‪,‬‬ ‫כמ ג'‪ ,‬מ')‪ .‬אי ‪mso‬‏ זכר‪ ,‬יכול אפילו יצאת נקבה לפניו‪ ,‬ת"ל‬ ‫ת"ל | זכר‬ ‫פטר ‪dnoc‬‏ כול אפילו נולד לאחר יוצא דופי‪ ?%9,‬ת"ל בכור‪.‬‬ ‫אמר ר' ‪DN‬‏ מה‪%%‬ז נשתנה בכורות זכר מן הנקבות‪ ,‬אלא אמר הקב"ה‪:‬‬ ‫בשכר פסח שהוא זכר‪ ,‬שנ' זכר בן שנה (שמ' ”‪ 2‬ה')‪ ,‬אף אני הורג בב'זטז זכר‬ ‫במצרים מאדם ועד בהמה‪ ,‬שנ' וי'י הכה כל בכור (שם‪ ,‬כ"ט)‪ ,‬לכך נתקדש כל‬ ‫בכור זכר במצרים‪ .‬אמר ר' ‪’ynp‬‏ תדע לך שהבכורות חביבין‪ ,‬שקרא‪%9‬ז הקב"ה‬ ‫לישראל בכורים‪ 997 ,‬וכן לעתיד לבוא‪ ,‬שנ' ואפרים בכורי ‪AS‬‏ (יר' ל"א‪ ,‬ח')‪.‬‬

‫[לסדר נ"הי)‪ :‬שמ' "ג י]ז‪9‬‬ ‫ויהי‬

‫בשלח‬

‫פרעה‪.‬‬

‫זשה אמרו לאלהים מה נורא מעשיך וגו ‘‪ma‬‏‬

‫ס"ו‪ ,‬ג')‪ .‬גוז אמר ר' יופי הגלילי?וז הנהרגין הורגין את הורגיהן‪ ,‬והמשתקעין ביאור‬ ‫משקעין למשקעיהן (דף כ"ד‪ ,‬ע"א) בים‪ .‬הפה שאמר כל הבן הילוד וגו' (שמ'‬ ‫‏‪ ze‬ציל לכך‪,‬‬ ‫‪ 107‬מאמר זה אייידוע לי ממקום אחר‪.‬‬ ‫‪ 2‬הפגנון מקוטע‪ ,‬וחסרה השאלה של אדם זה אשר עליה השיב ר"מ עוד הפעם‪ .‬אולי‬ ‫אפשר למלא את החשר ע"פ ‘‪NID‬‏ בכורות‪ ,‬פ"א‪ ,‬ג'‪-‬ד'‪ :‬בכל בהמה טמאה אין לך שחייב בבכורה‬ ‫אומר כל המקיים מצות פטר חמור מעלין ‪yop‬‏‬ ‫אלא חמור בלבד ‪ ...‬היה ר' מאיר‬ ‫כאילו קיים מצות בהמה טמאה כולה‪ ,‬וכו'‪ ,‬ובכן השאלה היתה‪ :‬א"ל מפני מה בכל בהמה טמאה‬ ‫‏‪ pr‬לך שחייב בבכורה אלא חמור בלבד‪ ,‬וע"ז השיב ר"מ‪ :‬כל המקיים וכו'‪ ,‬שנ' זאת החיה אשר‬ ‫תאכלו וגו'‪ .‬שונה היתה תשובתו של ר"א בענין זה (בכורות ה'‪ ,‬ע"ב‪ ,‬למעלה)‪ :‬אמר רבי חנינא‬ ‫שאלתי את ר' אלעזר בבית מותבא רבא מה נישתנו פיטרי חמורים מפטרי סוסים וגמלים‪ ,‬א"ל‬ ‫גזירת הכתוב היא‪ ,‬ועוד שסייעו ישראל בשעת יציאתם ממצרים וכו' (והשוה מכילתא‪ ,‬מס' דעמלק‬ ‫א'‪ ,‬הוה"ר‪,‬‬

‫‪.)771‬‬

‫‪ 3‬ברייתא דר" ישמעאל‪ ,‬סי" ט' (ספרא‪ ,‬הוצ' ווייס‪ ,‬ב'‪ ,‬ע"ב וע"ג)‪ ,‬ובכורות י"ט‪ ,‬עא‪,‬‬ ‫והשוה מכילתא‪ ,‬בא ט"ז (הוה"ר‪.)75 ,‬‬

‫‪4‬‬ ‫‪6‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪017‬‬

‫‪ 507‬צ"ל‪ :‬דופן‪.‬‬ ‫‪= 7‬בבכור‪.‬‬

‫בכ"י‪ :‬אימ'‪.‬‬ ‫צ"ל‪ :‬מפני מה נשתנו‪.‬‬ ‫בכ"י בטעות‪ :‬שקרה‪.‬‬ ‫צ"ל בכורי‪ ,‬היינו‪ :‬כה אמר ה' בני בכורי ישראל (שמ' ד'‪ ,‬כ"ב)‪.‬‬ ‫ע"א סדר זה ‪yop‬‏ למעלה‪ ,‬צד ‪ 424‬והלאה‪.‬‬

‫‪ 117‬ע"א הקשר ‪yo‬‏ ההפטרה עיין למעלה‪ ,‬צד ‪ .724‬פתיחתא זו בת"ב‪ ,‬בשלח ב'‪ ,‬וש'נ‪.‬‬ ‫‪ 217‬צ"ל‪ :‬ר' אליעזר בנו של ר' יוסי הגלילי (עיין ‪wo‬‏ בהערת באבער‪ ,‬פי' ד')‪.‬‬

‫רכז‬

‫לשמות‬

‫נלקריאה בשביעי של פפח ]‪3‬‬ ‫אמר ר' תנחומה בנאולה ראשנה‪ ,‬בזעקתם ובשועתם‪ ,‬שנ' שועתם‪9‬ג?‬ ‫‪ ey‬הלואוב הדיתעה רצכ ‏)‪ Jo‬ךואצמו בד יד דיל‬ ‫‏)‪te‬‬ ‫בגאולה ראשונה‪ ,‬שלח משה עבדו ‘‪ma‬‏ ק"ה‪ ,‬כ'"ו)‪ .‬בגאולה שניה‪ ,‬הנה אנכי שולח‬ ‫לכם את אליה הנביא וגו' (מלא' ג'‪ ,‬כ"ג)‪.‬‬ ‫בג' ר'‪ ,‬הודיעם ‪wo‬‏ קדשו‪ ,‬שנ' ויאמר עוד אלהים אל משה כה תאמר ‪np'237‬‏ (שמ'‬ ‫ובשניה‪ ,‬כל אשר יקרא בשם יי ‪"peD‬‏ יר גה ‪taC‬‏‬

‫ב טא‬

‫בג' ר'‪ ,‬הראה סימן בהפיכת מטה‪.‬‬ ‫בג'‬ ‫בג'‬ ‫בג'‬ ‫בג'‬ ‫בג'‬ ‫בג'‬ ‫בג'‬

‫ובשנייה‪ ,‬יפקוד י'י בחרבו הקשה וג' (יש'‬

‫כ"ז‪ ,‬א') ‪831‬‬ ‫ר'‪ ,‬הפך את מימיהם לדם ‘‪Ma‬‏ ק"ה‪ ,‬כ"ט)‪ .‬ובשנייה‪ ,‬ורותה ארצם מדם (יש'‬ ‫ליד‬ ‫ר'‪ ,‬שרצה ארצם צפרדעים ‘‪MA‬‏ ק"ה‪ ,‬ל')‪ .‬ובשניה‪ ,‬ורבצו שם ציים‪( %7+‬יש'‬ ‫ל יכ" )‪,‬‬ ‫ר'‪ ,‬הפך עפרם לכנים‪ .‬ולעתיד‪ ,‬ונהפכו נחליה לזפת‪( %%1‬שם‪ ,‬ל"ד‪ ,‬ט')‪.‬‬ ‫ר'‪ ,‬השחיתם במכת ערוב‪ .‬ובשנייה‪ ,‬וירשוה קאת וקפוד וגמ'‪( %%1‬שם‪" ,‬א)‪.‬‬ ‫ר'‪ ,‬המית כל מקניהם בדבר‪ .‬ולעתיד‪ ,‬וכן תהיה מגפת הסוס מכ' י"ד‪ ,‬ט"ו)‪.‬‬ ‫ר'‪ ,‬הפריח בשרם שחין‪ .‬ולעתיד‪ ,‬וזאת תהיה ‪( 70.5737‬שם‪ ,‬י"ב)‪.‬‬ ‫ר'‪ ,‬המטיר עליהם אש וברד‪ .‬ולעתיד‪ ,‬ונשפטתי אותו בדבר ובדם וגומ'‪%37‬‬ ‫‏‪ ah‬ליח ‏‪Abst‬‬

‫‪ 927‬כל המאמר שלפנינו לקוח כנראה מאיזו פסיקתא לז' של פסח ‪mem‬‏ למעלה‪ ,‬צד ‪924‬‬ ‫ולהלן‪ ,‬הע' ‪ ,)057‬ובו הקבלה מפורטת ‪ap‬‏ גאולה ראשונה ונאולה אחרונה‪ .‬המאמר הוכנס כאן‬ ‫בתוך הפיסקא לסדר ‪?tna‬‏ שעוד לא נשלמה מפני שאחרי מאמר זה עוד ישנן אגדות לשמ" י"ג‪ ,‬י"ט‬ ‫והלאה (השוה להלן‪ ,‬הע' ז‪ ,)67‬ואחריהן בא החלק לסדר נ"ו‪ .‬‏ ע"א הקריאה לז' של פסח בא"י‪,‬‬ ‫שהתחילה ב‪,‬ויושע ה' ‪avo‬‏ ההוא" ‪wo‬‏ י"ד‪ ,‬ל' והלאה)‪ ,‬עיין להלן בכרך ב'‪.‬‬ ‫‪0‬‬

‫הפסוק מקוטע‪ ,‬וצ"ל‪ :‬ויאנחו בני ישראל ‪oy‬‏ העבודה‬

‫ויזעקו‬

‫ותעל‬

‫שועתם‬

‫וגו" (ובכן‪ :‬בזעקתם ובשועתם)‪.‬‬ ‫‪ 137‬השוה ביותר שלמות מאמרו של ר"א בירוש' תענית‪ ,‬פ"א (דף ס'ג ע"ד‪ ,‬למטה)‪ ,‬ועיין‬ ‫ד"ר‪,‬פ"ב‪ 37) ,‬ומת קיר יט" ה"ב צד ‪YDIT ,)754.‬‏ ב'‪,02-12 ,‬‬ ‫‪2‬‬

‫היינו‪ :‬זה שמי לעולם‪.‬‬

‫‪ 8‬היינו שנזכרו שם | נח ש ותנ ין כמו שנהפך המטה לנחש ותנין (שמ' ד'‪ ,‬ג'‪ ,‬וז'‪ ,‬ט')‪.‬‬ ‫אחים‪ ,‬כמו שנאמר בצפרדעים‪ :‬ועלו ובאו בביתך‬ ‫‪ 4‬היינו‪.pw :‬‏ בתיהם‬ ‫‏‪ Shi‬ו‬

‫‪0‬‬

‫‪ 65‬הינו‪ :‬וע פר ה לגפרית‪ ,‬כמו שנאמר במכת כנים‪ :‬והך את ע פר‬ ‫ח'‪ ,‬י"ב)‪ .‬השוה האגדה ע"א המכות שעתיד השם להביא על אדום בת"ב‪ ,‬בא ו' (ש'"נ)‪.‬‬ ‫‪6‬‬

‫ושם נאמר‪:‬‬

‫ועַך ב‬

‫ישכנו בה (השוה למעלה‪ ,‬צד ‪.)493‬‬

‫‪ 7‬היינו‪ :‬המק בשרו “‪yy‬‏ שחין)‪ ,‬השוה האנדה הנ"ל‪.‬‬ ‫‪ 8‬היינו‪ :‬וגשם שוטף ואבני אלנביש וגו'‪ .‬ותחת ‪,‬אותו" צ"ל‪ :‬אתו‪.‬‬

‫‪TNIP‬‏ שס'‬

‫מדרש ‏‪ won‬על התורה‪:‬‬

‫‏‪BA‬‬

‫וגו" ‘‪MA‬‏ קכ"ד‪r'(.127 ,‬‏ משל לצפור שהיתה יושבת בקינה‪ ,‬ראה אחת??ז נחש רע‬ ‫ובקש לעלות אליה‪ ,‬פרחה ממנו למקום אחר‪ ,‬עלה וישב לה במקומה‪ ,‬נפלה אש‬

‫בקינה ונשרף הנחש‪ ,‬פרחה הצפור וישבה לה בתוכה‪ ?%5.‬כך היו ישראל במצרים‪,‬‬ ‫פרעה מתחכם עליהם‪ ,‬שנ' הבה נתחכמה לו שמ' א'‪ ,)" ,‬והוא נמשל ‪amw‬‏ שנ'‬

‫‏‪ pana‬הגדול (יח' כ"ט‪ ,‬ג')‪x ,‬‏ ‪ 427,‬אלו ישראל‪ ,‬כיון שיצאו ממצרים‪ ,‬נשרף פרעה‬ ‫באש‪ ,‬שנ' ישלח בם חרון אפו וגמ' (תה' ע"ח‪ ,‬מ"ט)‪ ,‬וישבו ישראל במדבר מ‪ym '5‬‏‬ ‫‏‪ ym‬מהלכין ממקום למקום כצפור נודדת מן (דף כ"ד‪ ,‬ע"ב) קנה (מש' כ"ז‪ ,‬ח')‪,‬‬ ‫עד שבאו לירושלם‪ ,‬מיד מצאו קן‪ ,‬ש' גם צפור מצאה בית )‪( 77527‬תה'‬ ‫פ"ד‪!,‬ד');‬ ‫!‪ Dy) One‬הי‬ ‫‏‪«pas FIT‬‬ ‫‏‪" ony‬אלהים"‬ ‫פס""ולא'‬ ‫י"ז)‪ ,‬שמא יראו את בני אפרים מומתין‪ ,‬שטעו בחשבון הקץ ויצאו לפניהם קודם לי‬ ‫שנה‪ ,‬והרגום אנשי גת היושבים בארץ (דה"א ז'‪ ,‬כ"א)‪ .‬לפיכך ולא ‪mo‬‏ אלהים‬ ‫וגומ'‪ ?%.‬ד"א אמר ר' יהודה"ז ‏ כי קרוב הוא‪ ,‬ששבועה שהשביע‬ ‫אבימלך לאברהם‪ ,‬ועד אותה שעה בן בנו שלאבימלך היה קיים‪.‬‬ ‫שם‪" ,‬ח)‪odot .‬‏ שהקיפן כרועה‪ ,‬שראה את‬ ‫פס'‪ .‬‏ ויסב אלהים‬ ‫הזאבים שהן באין על הצאן והיה מקיף את הצאן‪ ,‬כך כשיצאו ישראל ממצרים‪,‬‬ ‫היו אלופי אדום ועמון ומואב ועמלק וכנען נושאין עצה היאך נלך אצל ישראל‪,‬‬ ‫והקב"ה סיבב אותם‪ .‬ולא בעולם הזה בלבד‪ ,‬אלא אף לעולם הבא‪ ,‬שנ' וי'י סביב‬ ‫לעמו גר" תה סכה ‪3,57‬‬ ‫‪ 127‬פתיחה זו גם בשט"ר‪ ,‬פ'"כ‪ ,‬ו'‪ ,‬בשנויים‪ .‬וע"א הקשר ‪yo‬‏ ההפטרה‬ ‫צד‬

‫עיין למעלה‪,‬‬

‫‪.924‬‬

‫‪ 2‬צ"ל‪ :‬אותה‪.‬‬ ‫‪ 3‬הנוסח משובש‪ ,‬כי אם נשרף הקן איך היתה יכולה הצפור לחזור לקן זה‪ ,‬וצל כמו בשמ"ר;‬

‫‏‪ ANID‬הצפור [וישבה לה בגג‪ ,‬כיון שנשרף הנחש והקן‪ ,‬אמרו לצפור‪ :‬עד מתי את פורחת ממקום‬ ‫זה למקום זה‪ ,‬הלכה ומצאה לה קן נאה ומשובח] וישבה לה בתוכה (וצ"ל‪ :‬בתוכו)‪.‬‬ ‫‪ 4‬מן כאן שונה בשמ"ר‪ :‬ברחו ישראל מפניו‪ ,‬שנ' יחרדו כצפור ממצרים‪ ,‬וכיון שיצאו‬ ‫ישראל ממצרים‪ ,‬נשרף פרעה באש‪ ,‬שנ' תשלח חרונך יאכלמו כקש‪ ,‬ישבו להם ישראל במקום‬ ‫אחר‪ ,‬שנ' ואהיה כצפור בודד על גג‪ ,‬ואח"כ ברחו כצפור ממקום למקום‪ ,‬שנ' כצפור נודדת‬ ‫מקנה כן איש נודד ממקומו‪ ,‬וכשבאו “‪DN‬‏ מצאו להם קן‪ ,‬שנ' גם צפור מצאה בית‪ ,‬וכו" ‪)yy‬‏‬ ‫השינויים בילה"מ‪ ,‬תהלים קכ"ד‪ ,‬הו"ב‪ ,‬ח"ב‪ ,‬צד ‪.)782-882‬‬ ‫‪ 5‬היינו‪ :‬ודרור ‪py‬‏ לה ונו'‪.‬‬ ‫‪ 6‬עיין מכילתא‪ ,‬בשלח‪ ,‬פתיחתא (הוה"ר‪ ,67-77 ,‬וש'נ)‪ .‬וע"א ‪oym‬‏ החשבון ‪neM‬‏‬ ‫מכדרשב'י (צד ‪ :)78‬שטעו בחשבון ויצאו קודם ‪dpp‬‏ בשל שים שנה‪ .‬ותחת ‪,‬היושבים‬ ‫בארץ" כאן‪ ,‬צ"ל כפי המקרא‪nido :‬‏ בארץ‪.‬‬ ‫‪ 727‬מאמר זה הוא בסתם במכילתא‪wo ,‬‏ )‪ 67‬למעלה‪ ,‬וש'נ)‪mem ,‬‏ למעלה‪yo‘ ,‬‏ קטיו‪.‬‬

‫‪ 8‬שמ"ר‪ ,‬פ"כ‪ ,‬י"ח‪ ,‬ועיין למעלה‪yp‘ ,‬‏ קט"ו‪wo ,‬‏ הנוסח ‪yna‬‏ הגיוני‪ .‬וע"א חתימה זו ‪yP‬‏‬ ‫למעלה‪ ,‬צד ‪924‬‬

‫רכט‬

‫לשמות‬

‫בג' ר'‪ ,‬אז ישיר משה‪( 957‬שמ'‪ ,‬ט"ו‪ ,‬א')‪| .‬ובגאולה שנייה‪ ,‬ביום ההוא יושר השיר‬ ‫הזה וג' (יש' כ"ו‪ ,‬א')‪?15.‬‬ ‫בג' ר'‪ ,‬וירא ישראל את היד הגדולה (שמ' ‪a‬‏ ל"א)‪ .‬ולעתיד‪ ,‬יוסיף "י שנית‬

‫ידו (יש' "א‪" ,‬א)‪.‬‬ ‫בג רבעוי תטרתיה ‪)eo‬‏ טיו ב ‪)eyn‬‏ כי עזי חמרת יהי ונ" ‪yoS‬‏ ‪2‬‬ ‫בג' ר'‪" ,‬י איש מלחמה שם‪ ,‬ג')‪ .‬ולעתיד‪ ,‬כאיש מלחמות יעיר קנאה (יש' מ"ב‪,‬‬ ‫‪ae‬‬ ‫בג' ר'‪ ,‬מרכבות פרעה (שם‪ ,‬ד')‪ .‬ולעתיד‪ ,‬והפכתי כסא מלכותו*‪5‬ז וגו' חגי‪‎,‬‬ ‫בויב‪‎‬‬ ‫בג' ר'‪ ,‬תהומות יכסימו‪( ?3%‬שם‪ ,‬ה')‪ .‬ולעתיד‪ ,‬ואמרת ככה תשקע בבל ולא תקום‬

‫וגניר" מא סיר)‪.‬‬ ‫בג' ר'‪ ,‬ימינך "י שם‪ ,‬ו')‪ .‬ולעתיד‪ ,‬ימינך י"י רוממה (תה' קי"ח‪ ,‬ט'ז)‪.‬‬ ‫בג' ר'‪ ,‬וברוב גאונך ‪)wO‬‏ ז')‪ .‬ולעתיד‪ ,‬כי תאמר אדום רוששנו (מלא' א'‪ ,‬ד')‪451.‬‬ ‫בג' ר'‪ ,‬וברוח אפך (שם‪ ,‬ח')‪ .‬ולעתיד‪ ,‬וברוח שפתיו ימית רשע (יש' "א‪ ,‬ד')‪.‬‬ ‫‏‪)52 lel‬‬

‫‪ ales‬היב‬

‫וש‬

‫‪)HCA‬‏‬

‫ולעתיד‪ ,‬הנה יום בא לי"י ‪be‬‏‬

‫“‪ (5) yy‬ה‬

‫בג' ר'‪ ,‬נשפת ברוחך (שם‪ .)" ,‬ולעתיד‪ ,‬ינשוף מי הים ‪IW.657‬‏‬ ‫בג' ר'‪ ,‬נטית ימינך (שם‪ ,‬י"ב)‪ .‬ולעתיד נוהג כצאן עמו‪757 .‬‬ ‫בג' ר'‪ ,‬נחית ‪anooJ‬‏ שם‪" ,‬ג)‪ .‬‏ ולעתיד‪ ,‬ירעה ‪yw‬‏ במרעה טוב‪ ,‬שנ' במרעה טוב‬ ‫ארעה ‪SMD‬‏ (יח' ל"ד‪ ,‬י"ד)‪857.‬‬ ‫‪ 0‬משפט זה מקומו ‪NNI‬‏ המשפט בקשר ‪YO‬‏ ‪ ,IN‬ישראל" (שמ' י"ד‪ ,‬ל"א)‪ ,‬ובלתי ‪ppp‬‏‬ ‫שחסר משפט בקשר ‪yo‬‏ "יושע" (שם‪ ,‬ל')‪ ,‬היינו‪ :‬בג' ר'‪ ,‬ויושע י"י ביום ההוא‪ ,‬ולעתיד‪ ,‬והושיעם‬ ‫ה' אלהיהם ביום ההוא מכ' ט'‪ ,‬ט"ז)‪ ,‬או פסוק אחר כעין זה בנוגע לישועת ה'‪ :.‬כל פסוקי השירה‬ ‫נזכרים כאן בהקבלה לפספוקים הרומזים לעתיד‪ ,‬וע"ז נראה שכל המאמר ‪TIN‬‏ מפפיקתא לן‪,‬‬ ‫של פסח (השוה למעלה‪ ,‬הע' ‪ .(927‬כעין החלק כאן על ‪noirp‬‏ השירה ישנו במה'ג‪ ,‬ב'‪76 ,‬ג'‬ ‫שו' ‪ 01‬והלאה (=מכדרשב"י‪ :)07-17 ,‬וכנגדן פייסן הקב"ה בי"ח פיסוקי נחמות‪ ,‬אט' הקב"ה‪:‬‬ ‫אתם אמרתם אז ישיר וכו'‪ ,‬אולם הנוסח ‪wo‬‏ שונה הרבה‪.‬‬ ‫‪ 1‬השוה למעלה‪ ,‬צד ‪ ,634‬ע"א ההפטרה מפסוק זה והלאה לסדר ‪yya‬‏‬ ‫‪ 9‬צ"ל‪ :‬ממלכות‪ ,‬ובפסוק זה נאמר‪ :‬והפכתי מר כ בה ורוכביה‪.‬‬ ‫‪ 38‬היינו‪ :‬ירדו במצולות כמו אבן‪ ,‬מקביל ל‪,‬ככה ת שק ע בבל‪.‬‬ ‫‪ 4‬היינו‪ :‬המה יבנו ואני א הר ופ‪opaS ,‬‏ ל‪,‬וברוב נאונך ת הרופ ‪pop‬‏‬ ‫ל ל"‪.‬‬ ‫‪ 5‬היינו‪ :‬וחולק ש ל ל ך בקרבך‪ppaS ,‬‏ ל‪,‬אמר אויב ארדוף אשינ ‪snep‬‏‬ ‫‪ 6‬צ"ל‪ :‬וגם ‏ נש ף בהם וייבשו (יש' מ'‪ ,‬כ'ד)‪ .‬חסר כאן אח"כ המשפט על ‪,‬מי כמכה‬ ‫פ לא‪ ,‬מקביל‬ ‫באלים ה'* (שמ' ט"ו‪" ,‬א)‪ ,‬ואולי הכיל בנוגעץ לעתיד יש' כ"ה‪ ,‬א'‪ :‬כי עשית‬

‫פ לא‬ ‫ל‪,‬נורא תהלות | עושה‬ ‫על כל הוים‬ ‫‪ 757‬כאן ישנו שבוש כי אין ‪porp‬‏ כזה‪ ,‬ואולי צ'ל‪ :‬ואת היד הנטויה‬ ‫(יש' י"ד‪ ,‬כ"ו)‪| .‬ובמה'ג‪ :‬אתם אמרתם נטית ימינך תבלעמו ארץ‪ ,‬ואשרו אתכם כל הגוים‬ ‫כי תהיו |‪krop‬‏ חפץ מלא ג'‪ ,‬י"ב)‪.‬‬ ‫‪wo‬‏ תרבצנה בנוה טוב גו'‪ ,‬מקביל‬ ‫‪ 8‬היינו‪ :‬ובהרי מרום ישראל יהיה ‏ נויהם‬ ‫‏‪ aia‬קדשך" בשמ ‪TGA‬‏‬

‫מדרש חדש על התורה‪:‬‬

‫הכה‬

‫בנ‬

‫‪0‬‬

‫ולעתיד‪ ,‬בן אדם אמור לצפור כל כנף ולכל חית‬

‫כסה ארצם בארבה‪.‬‬

‫השדה ‪( %937‬שם‪ ,‬ל"ט‪ ,‬י"ז)‪.‬‬ ‫בג' ר'‪ ,‬החשיך עליהם‪ .‬ולעתיד‪ ,‬כי הנה החושך ‪DDA‬‏ ארץ וגו' (יש' ס'‪ ,‬ב')‪.‬‬ ‫בג' ר'‪( ,‬דף כ"ה‪ ,‬ע"א) הוציאם ממצרים‪ .‬ולעתיד‪ ,‬צאו מבבל ברחו מכשדים‬ ‫(שם‪ ,‬מ"ח‪ ,‬כ')‪.‬‬ ‫בג' ר'‪xym ,‬‏ לשחוט פסח מן הכבשים ומן העזים‪ ++9.‬ולעתיד‪ ,‬ימלא חרבו ‪959947‬‬ ‫‏‪ mow‬העולם‪ ,‬שנמשלו בפרים?‪+‬ז ובעתודים‪ ,‬והם גבורי אדום‪ ,‬שנ' חרב ליי‬ ‫מלאה ‪( 70347‬שם‪ ,‬ל"ד‪ ,‬ו')‪.‬‬

‫בג' ר'‪pon ,‬‏ על הבתים‪ .‬ולעתיד‪np ,‬‏ והציל ‪pom‬‏ והמליט (שם‪ ,‬ל"א‪ ,‬ה')‪.‬‬ ‫בגר הכה בכור" מצרים‪" .‬ולעתעב‪sS ,‬‏ קצף "ליי על כל "‪NO‬‏ )‪ 88‬ליד‬ ‫ב')‪447,‬‬

‫בג'‬ ‫בג'‬ ‫בג'‬ ‫בג'‬ ‫בג'‬ ‫בג'‬ ‫בג'‬ ‫בג'‬ ‫בג'‬

‫ר'‪ ,‬עשה שפטים באלהיהם‪ 531.‬ולעתיד‪ ,‬והאלילים כליל יחלוף (שם‪ ,‬ב'‪”na ,‬‏‬ ‫ר'‪ ,‬ניצלו את מצרים‪ .‬ולעתיד‪nS ,‬‏ ‪ no‬ולכאת ‪ wo‬ס"א‪ ,‬ו')‪.‬‬ ‫ר'‪ ,‬הוציאם ברכוש גדול‪ .‬ולעתיד‪ ,‬והביאו את כל אחיכם מכל הגוים מנחה‬ ‫לי'י בסוסים ‪yn‬‏ (שם‪ ,‬ס"ו‪ .,‬כ')‪.‬‬ ‫ר'‪no ,‬‏ ערב עלה אתם ‪n'647‬‏ ‘‪ wp‬י"ב‪ ,‬ל"ח)‪ .‬ולעתיד‪ ,‬כל צאן קדר יקבצו‬ ‫‏‪Ch DD) ene‬‬ ‫ר'‪ ,‬נתגיירו עמם שונאים‪.‬ז‪ 7+‬ולעתיד‪ ,‬ונלוה הגר עליהם וגו' (שם‪ ,‬י"ד‪ ,‬א')‪.‬‬ ‫ר'‪ ,‬עלו שש מאות ‪sbA‬‏ ולעתיד‪ ,‬והיה מספר בני ישראל ‪no‬‏ הו" ב'‪ ,‬א')‪.‬‬ ‫ר'‪ ,‬וי'י הולך לפניהם יומם (שמ' ‪”x‬‏ כ'א)‪ .‬ולעתיד‪ ,‬כי הולך לפניהם י'י וגו'‬ ‫(יש' נ"ב‪ ,‬י"ב)‪.‬‬ ‫ר'‪ ,‬סבבם בענני כבוד‪ 1+%.‬ולעתיד‪ ,‬וברא י'י על כל ‪pop‬‏ הר ציון ‪oam‬‏‬ ‫‏)‪Grae‬‬ ‫ר'‪ ,‬קרע ים סוף‪ .‬ולעתיד‪ ,‬והחרים "י את לשון ים מצרים (שם‪ 8” ,‬ט"ו)‪.‬‬ ‫וי‬

‫‏‪goa) El‬‬

‫יפי ‏‪aah") “ely‬‬

‫ו‬

‫|‪ne‬‏ ‪ heT‬כ‬ ‫ל רבה ‪iM‬‬ ‫‪9‬‬ ‫(שמו‬

‫היו‪:‬‬

‫רב‬

‫‪,‬דיתעלו םויב אוהה היהת‬

‫תמוהמ‬

‫יה יר‬

‫ואכלתם‬

‫בארבה‪:‬‬

‫בשר‪ ,‬כמו שאמר‬

‫ואכל‬

‫את ‪ma‬‏ הפלטה ונ"‬

‫הו‬

‫‏‪tebe? YEO‬‬

‫בה ‪,‬ה‬

‫‪ 1‬צ"ל‪ :‬מדם מלכי‪.‬‬ ‫‪ 2‬צ"ל‪ :‬בכרים‪.‬‬ ‫‪8‬‬

‫יינ‬

‫יועתודים‪,‬‬

‫מהם'וכרים‬

‫‪ 4‬ובפס' ג' נאמר‪ :‬וחלליהם יושלכו ופגריהם יעלה באשם‪.‬‬ ‫‪ 547‬חשוה שמ" י"ב‪ ,‬י"ב‪ ,‬ובם' ל'ג ד'‪.‬‬ ‫‪ 6‬היינו‪ :‬וצאן ובקר מקנה כבד מאד‪ ,‬ולזה מקביל מה שיהיה לעתיד‪ ,‬כל צאן קדר וכו'‪.‬‬ ‫השוה‬

‫מכדרשב"י‪,‬‬

‫‪8‬‬

‫השוה‬

‫מכילתא‪,‬‬

‫‪7‬‬

‫פד‬

‫היינר‬

‫הענ‬

‫צד‬

‫‪62‬‬

‫בשלח‪,‬‬

‫למ‬

‫םוה‬

‫וגם‬

‫ערב‬

‫פתיחתא‬

‫רב‬

‫עלה‬

‫(הוה"ר‪,‬‬

‫אתם‪,‬‬

‫‪.)18‬‬

‫מלמד‬

‫שעלו‬

‫עמהן‬

‫גהים‬

‫|ווהשבדים‬

‫נכו';‬

‫רלא‬

‫לשמות‬

‫י"ט)‪ .‬אמר ר' חנינא‪%%‬ז בוא וראה כמה חביבין מצוות על הצדיקים‪woS ,‬‏ ישראל‬ ‫היו עסוקין בבזה‪ ,‬ומשה היה ‪wop‬‏ במצוה‪ .‬למה שתי פעמים ‪NW‬‏ כי השבע‬ ‫השב יע ם)‪ ,‬אחת שהשביע ‪ypa‬‏ ליוסף‪ ,‬ואחת שהשביע יוסף לאחיו‪967 .‬‬ ‫פקוד יפקוד (‪wo‬‏ אחת למצרים ואחת לעתיד לבוא‪?9,‬ז שנ' והיה ביום‬ ‫ההוא יוסיף "י שנית ידו וגמ' (יש' "א‪" ,‬א)‪.‬‬ ‫פס'‪ .‬ופרעה הקריב גו" ‘‪wo‬‏ י"ד‪ ,)" ,‬שהקריב את המצרים לצרה‪,‬‬ ‫והקריב את ישראל לתשובה‪:,‬זז שנ' ויצעקו בני ישראל אל י'י‬ ‫(שם)‪ .‬והמשל אמר ‪ 971:‬ים כנגדם‪ ,‬ושונא רודף‪ ,‬ודרך לברוח לא היה שם‪ .‬וכיון‬ ‫שראה*ז? בצרתן של ישראל‪ ,‬עמד ומתפלל‪+‬זז לפני הקב"ה‪ ,‬הה"ד מה תצעק אלי‬ ‫דבר אל שם‪ ,‬ט"ז)‪.‬‬

‫[לסדר נ"וי"א)‪wom :‬‏ י"ד‪ ,‬ט"ן ]‪5‬‬ ‫‪ITS‬‬ ‫האמ בא ליי אל המושה מה תיצ ‪ypS‬‏ ‪:NO‬‬ ‫יקראו ואני אענה וגמ' (יש' ס"ה‪ ,‬כ"ד)‪%%.‬ז אמר ר' תנחומאזזד יש תפלה‬ ‫שהיא באה לשתי שנים‪ ,‬ויש למ' ‪roj‬‏ [ויש תופלה לאחד [וע]שרים יום‪ %77,‬ויש לנ'‬

‫יום‪ ,‬ויש תפלה לשעה‪nw ,‬‏ שלא תצא מפה‪ .‬הבאה לשתי שנים‪ ,‬תפילת יוסף‪wn ,‬‏‬ ‫ויהי ‪dpp‬‏ שנתים ‘‪no‬‏ (בר' מ"א‪ ,‬א')‪ .‬ולארבעים יום‪ ,‬תפילת משה‪ ,‬שנ' ואתנפל‬ ‫‪ 8‬מאמר זה ‪amy‬‏ למשה הוא ברייתא (סוטה ‪”A‬‏ ע"א)‪ :‬ת"ר‬ ‫רבינו שכל ישראל כולן נתעפקו בביזה והוא‬ ‫שה‬ ‫‏‪ dy‬מ‬ ‫‪2‬כדרשב"י‪ ,93 ,‬הנוסח‪ :‬ומשה עסוק במצוה‪ ,‬כמו כאן)‪ ,‬שנ'‬ ‫מ‬ ‫מכילתא‪ ,‬בשלח‪ ,‬פתיחתא‪ ,‬הוה"ר‪ ,67 ,‬וש'נ)‪ .‬כנראה שצ"ל כאן‪ :‬א"ר‬

‫בא וראה כמה‬ ‫נתעסק במצות‬ ‫חכם לב יקח‬ ‫תנחומא‪,‬‬

‫חביבות מצות‬ ‫ובמה'ג ב'‪,‬‬ ‫מצות ‪)nem‬‏‬ ‫הייו שנלקח‬

‫מנוסח של מדרש תנחומא (והשוה למעלה‪yo‘ ,‬‏ ‪ pp‬הע' ‪.)82‬‬ ‫‪ 9‬השוה למעלה‪yD‘ ,‬‏ צ"א‪ :‬ויאמר אנכי אעשה כדבריך (בר' מ"ז‪ ,‬ל')‪ ,‬א"ל‪swo :‬‏ שאתה‬

‫משביעיני להעלותך ממצרים‪ ,‬כך אני משביע את אחי שיעלוני‪ .‬שונה הדרש בפסדר"כ‪ ,‬סוף פסקא‬ ‫ויהי בשלח (הו"ב‪ ,‬צ"ד‪ ,‬ע"ב‪ ,‬וש'נ)‪ :‬כי השבע השביע‪ ,‬ולמה שתי שבועות‪ ,‬מלמד שהשביע יוסף‬ ‫את אחיו‪ ,‬ואחיו השביעו בניהן‪ ,‬ובניהן לדור אחר‪ .‬ועוד שונה הדרש בשמ"ר‪ ,‬פ"כ‪ ,‬י"ט‪ :‬למה ב'‬ ‫פעמים‪ ,‬אלא הוא נשבע ‪dno‬‏ שאין בלבו עליהם‪mo ,‬‏ נשבעים לו שאין בלבם עליו ‪mem‬‏ גם‬ ‫לטיל ‪yD‬‏ ‪ eaj hr‬םה י"ב)‬ ‫‪ 077‬מכילתא‪wo ,‬‏ (צד ‪ ,08‬וש'נ)‪ ,‬אולם הפסוק מיש' י"א‪ ,‬י"א‪ ,‬נזכר רק כאן‪.‬‬ ‫‪ 177‬השוה ת"ה‪ ,‬בשלח ח'‪ ,‬בסוף‪ :‬ופרעה הקריב‪ ,‬הקריב את הפורענות לבא עליו עלקח‬ ‫ממכילתא‪ ,‬בשלח‪ ,‬פ"ב‪ ,‬צד ‪ ,)19‬והקריב את ישראל לתשובה ‪yy‬‏ למעלה‪ ,‬עמ' קי"ז)‪.‬‬

‫‪ 277‬צ"ל‪ :‬אומר‪ .‬ובמכילתא‪ ,‬בשלח ג' (שם‪ :)79 ,‬הים סוגר ‪DNE‬‏ סוער) ושונא רודף‪.‬‬ ‫‪ 8‬היינו‪ :‬משה‪.‬‬ ‫‪4‬‬

‫צ"ל‪ :‬והתפלל‪.‬‬

‫‪ 577‬ע'א סדר זה עיין למעלה‪ ,‬צד ‪ 084‬והלאה‪.‬‬

‫‪ 6‬בפסוק זה מתחילה ההפטרה לסדר דנן‪ .‬השוה גם שמ"ר כ"א‪ ,‬ג' (ועיין למעלה‪ ,‬צד ‪,)434‬‬ ‫‪ 777‬מאמר זה נזכר בשם ר"ת מפני שנובע מנוסח של מדרש תנחומא לסדר דנן‪ .‬השוה ד"ר‪,‬‬ ‫פ'ב‪" ,‬ז‪ :‬אמרו רבנן יש תפלה שנענית למ' יום וכו'‪ ,‬ומדרש שמואל‪ ,‬פ"ד (הו"ב‪ ,‬צד ‪)yM ,)45‬‏‬ ‫‏‪ "ND‬ב'‪.95-06 ,‬‬

‫‪ 877‬מן‪[ :‬ויש ת]פלה וכו' נוסף בגליון‪.‬‬

‫מדרש ‪niw‬‏ על התורה‪:‬‬

‫תל‬

‫בג' ר'‪ ,‬אז נבהלו (שם‪ ,‬ט"ו)‪ .‬ולעתיד‪( ,‬דף כ"ה‪ ,‬ע"ב) ועפו בכתף פלשתים ‘‪no‬‏‬ ‫(יש' "א‪" ,‬ד)‪957.‬‬ ‫‪ 12u‬ר'‪ ,‬‏‪ dwn‬עליהם אימתה ‪wo,‬‏ ט"ז)‪ .‬ולעתיד (לבוא]‪ ,‬ורעשו מפניו‪9‬ז דגי הים‬ ‫ועוף השמים (יח' ל"ח‪ ,‬כ')‪.‬‬

‫בג' ר'‪ ,‬תביאמו ותטעמו בהר נחלתך] ‘‪no‬‏ (שם‪”a. ,‬‏ ולעתיד‪ ,‬והביאותים אל‬ ‫הר ‪eeE‬‏ ‪eiC ei‬‬ ‫בג' ר'‪" ,‬י ימלוך לעולם ועד שם‪ ,‬י"ח)‪ .‬ולעתיד‪ ,‬ימלוך י'י לעולם אלהיך ‪sw‬‏‬ ‫‏‪ eatery‬תה סקס‬ ‫בג' ר'‪ ,‬כי בא סוס פרעה ‘‪No‬‏ (שם‪ ,‬י"ט)‪ .‬ולעתיד‪ ,‬אכה כל סוס בתמהון ‘‪no‬‏‬ ‫"בור‬

‫בג' ר'‪ ,‬ותקח מרים‪9:‬ז (שם‪ ,‬כ')‪ .‬ולעתיד‪ ,‬אז ‪nwom‬‏ בתולה במחול (יר' ל"א‪,‬‬ ‫"ב‬ ‫בג'‬ ‫ה‬ ‫בג'‬ ‫בג'‬

‫ר'‪ ,‬ואתם ‪noy‬‏ לי ממלכת כהנים ‘‪no‬‏ ‘‪ wo‬י"ט‪ ,‬ו')‪ .‬ולעתיד‪ ,‬ואתם כהני יי‬ ‫תקראו ‘‪ND‬‏ (יש' ס"א‪ ,‬ו')‪.‬‬ ‫‪a 8‬‏ דברות כתובים על הלוחות‪ ?%?.‬ולעתיד‪ ,‬ועל לבם אכתבנה (יר'‬ ‫ולב‬ ‫ר'‪ ,‬וזאת התרומה אשר תקחו מאתם וגמ'‪( %7‬שמ' כ"ו‪ ,‬ב')‪| .‬ובג' שנייה‪ ,‬תחת‬ ‫הנחשת אביא זהב ‘‪ND‬‏ (יש' ס'‪" ,‬ז)‪461.‬‬ ‫ר'‪ ,‬עוטר בצלאל בשלש מתנות‪ ,‬שנ' ‪nna‬‏ עליו רוח "‪ 567‬בחכמה בתבונה‬ ‫ובדעת (שמ' ל"א‪ ,‬ג')‪| .‬ולעתיד‪ ,‬יצמיח גזע‪ %‬מעוטר בג' מתנות‪ ,‬שנ' ‪NNA‬‏‬ ‫עליו רוח "י וגמ' (יש' "א‪ ,‬ב')‪.‬‬ ‫)‪eel nO‬‬

‫‪thle‬‬

‫‪‎ We‬ה‬

‫‪yee‬‬

‫‪er) is‬‬

‫)‪ON‬‬

‫‪yee‬‬

‫)‪De‬‬

‫‪ji‬‬

‫‪ 9‬במשפט זה כנראה נשלבו ב' פסוקים של השירה "ד וט'ו)‪ :‬שמעו עמים ירגזון חיל‬ ‫אילי מוא ב ‪mt‬‏ ומקביל לאלו נאמר‬ ‫אחז יושבי פ ל שת‪ ,‬א נבהלו אלופי ‏ אדום‬ ‫ומואב‬ ‫ביש' י"א‪" ,‬ד‪ :‬ועפו בכתף ‪ 5‬ל שתים ימה יחדיו יבזו את בני קדם אדום‬ ‫משלוח ידם וגו'‪.‬‬ ‫‪ 0‬צ"ל‪ :‬מפני‪ .‬פסוק זה גומר במלת ‪,‬ת פול'‪ ,‬ובכן ישנה הקבלה ל‪,‬ת פול עליהם‬ ‫אימתה'"‪.‬‬ ‫‪ 1‬היינו‪ :‬ותצאן כל הנשים אחריה בתופים וב מחולות‪.‬‬ ‫‪ 2‬השוה ‘‪wo‬‏ ל"א‪ ,‬י"ח‪ .‬הפגנון כאן מזכיר את התחלת האזהרות לשבועות‪ :‬אתה הנח לת‬ ‫תורה לעמך ‪ ...‬בימינך כתבת דבר ות חים (השוה דאווידזאן‪ ,‬אוצר השירה והפיוט‪ ,‬א'‪,‬‬ ‫‪,8‬‬

‫סי‬

‫‪.)8878‬‬

‫ינר‬ ‫‪4‬‬

‫זוה בש פוט מ ‪lani‬‏ ‪ yya ene‬גי‬

‫בפפוק זה מתחילה ההפטרה לפדר ס"ב (למעלה‪ ,‬צד ‪.)184‬‬

‫‪ 5‬מתוקן על גב השורה‪ :‬ואמלא אותו רוח אלהים‪.‬‬ ‫‪ 6‬ע"פ יש' י"א‪ ,‬א'‪ :‬ויצא חטר מגזע ישי‪.‬‬ ‫‪ 7‬כאן ‪TIN‬‏ ההמשך של הפסקא במדרשנו לסדר ‪)na‬‏ שנפסקה ע"י המאמר הארוך בשם‬ ‫ר"ת‪ :‬בגאולה ראשונה בזעקתם ובשועתם וכו' (השוה למעלה‪ ,‬הע' ‪ .(927‬קודם מאמר זה הדרש‬ ‫היה על ‘‪wo‬‏ י"ג‪ ,‬י"ח‪ ,‬וכאן הוא נמשך על הפסוק שלאחריו (י"ט)‪.‬‬

‫לשמות‬

‫[לסדר‬

‫רלג‬

‫‏)"‪, mow ix‬ז"ט 'ד ‪]9‬‬

‫פס'‪ .‬הנני ממטיר לכם‪ .‬זשה כי בם ידין עמים יתן אוכל למכביר‬ ‫(א" ל"ו‪ 580.097 ,‬אמר ר' יצחק השמים הללו‪ ,‬בם הקב"ה דן ‪som‬‏ העולם‪.‬‬ ‫תדע לך שהוא כן‪ ,‬כשחטאו דור המבול‪ ,‬בם דנם‪ ,‬שנ' נפתחויפיז כל מעינות וגמ' גטז‬ ‫(בר' ז'‪" ,‬א)‪ .‬אנשי סדום כשחטאו‪ ,‬בם דנם‪ ,‬שנ' וי"י המטיר על סדום וגמ' (שם‪,‬‬ ‫י"ט‪ ,‬כ"ד)‪ 991.‬וכן סיסרא והמונו‪ ,‬בהם דנם‪ ,‬שנ' מן שמים נלחמו ‪wM‬‏ ה'‪ ,‬כ')‪ .‬לכך‬ ‫‪: = oy‬םהמו ‏‪, 4nd‬לארשילןוזמ ‪ 79%‬גד'הדה ל‬ ‫‪Lye‬‬ ‫‏‪Poel el Faas‬‬ ‫‪neon‬‬ ‫אך ‏‪bo‬‬ ‫‪A‬‬ ‫‪ em‬מפישום ‪roT‬‏ ‪ynp ns‬‬ ‫‪pes‬‏ ‪y >o‬‬ ‫כתיבי כל שה‬

‫ו')‪ .‬דרכן שלשמים לירד טל ומטר‪ ,‬ודרכה שלארץ להוציא לחם‪ ,‬שנ' ארץ ממנה‬ ‫יצא ‪?no‬‏ (אי' כ"ח‪ ,‬ה')‪ .‬וכשבקש עשה ‪adna‬‏ יורד ‪oy‬‏ השמים‪muS ,‬‏ עולה מן‬ ‫םוימהיכיל‬ ‫‪se‬‏‬ ‫הרי ללשנ ועתיל ‪ee‬‏ ‪ snA‬ונ ‪eonaC‬‏ יבוב‬ ‫קרע**ז ‪dna‬‏ את ‪no‬‏ ועשהו יבשה‪ ,‬שנ' ובני ישראל הלכו ביבשה‬ ‫תהומות‪,‬‬ ‫(שם‪ ,‬י"ד‪ ,‬כ"ט)‪ ,‬וכשבקש החזירו ועשהו ים‪ ,‬וישב ‪no‬‏ לפנות ‪apa‬‏ לאיתנו ‪wo‬‏‬ ‫כ"ז)‪ .‬הוי כל אשר ‪nev‬‏ ?> עשה‪ .‬ז‪9‬ז‬ ‫אמר להם הקב"ה לישראל ‪ %91:‬אני צויתי אתכם להקריב לפני עומר אחד‬ ‫משלכם‪ ,‬דכתיב והבאתם את עומר (" כ'ג‪ ,‬‏ ")‪ ,‬ואני נתתי לכם" עומר‬

‫לגולגול ת‬ ‫‏‪ond np‬‬

‫שמ' ט"‪ ,‬ט'ז)‪ ,‬כל כך‪om ,‬‏ אברהם שאמר למלאכים ואקחה‬

‫‪, a‬ח"י ‪'),‬ה ‪ 19%‬היתערפ םכל םלועב ‪,‬הזה םתלכא ‏‪ yom‬רבדמב ףד(‬

‫כ"ו‪ ,‬ע"ב) [ארבעים שניזם‪ 999 ,‬פרעתיה לכם בעולם הזה בזכות אבותיכם; ‏ אבל‬ ‫לעולם הבא (אשביע] אתכם מטובי‪ ,‬לא ירעבו ולא יצמאו וגו' (יש' מ"ט‪.)" ,‬‬ ‫‪ 9‬ע"א סדר זה עיין למעלה‪ ,‬צד ‪mda 244‬‏‬ ‫‪ 0‬פתיחה זו גם בת"ב‪ ,‬בשלח כ'‪ ,‬בלי ‪wo‬‏ האומר (והשוה למעלה‪ ,‬צד ‪,)544‬‬ ‫‪ 3‬צ"ל‪ :‬נבקעו‪.‬‬ ‫נפתחו‪ .‬בת"ב זכר פסוק אחר‪ :‬שנ' ימטר על רשעים‬ ‫שמים‬ ‫ה‬ ‫‪ 1‬היינו‪NNAM :‬‏‬ ‫‏‪ OND‬וגו' (תה' י"א‪ ,‬ו')‪ ,‬אולם בפס' זה לא נמצאת ‪pon‬‏ ‪,‬שמים" בפירוש כמו כאן‪ .‬אמנם הפס'‬ ‫מתה' יותר מתאים לפרט הבא ע"א אנשי סדום (השוה ההע' הבאה)‪.‬‬ ‫בפסוק זה מתחיל סדר ‪yra‬‏ (למעלה‪,‬‬ ‫שמים‪.‬‬ ‫‪ 297‬היינו‪ :‬גפרית ואש מאת ה' מן ה‬ ‫צד ‪ 751‬והלאה) ובקשר ‪yw‬‏ ישנה פתיחתא מתה' י"א‪ ,‬ו' (שם‪ ,‬צד ‪ ,)851‬ובכן פפוק זה שנזכר‬ ‫בת"ב בנוגע לדור המבול באמת מקומו כאן‪.‬‬ ‫‪ 3‬בת"ב ישנה אח"כ הוספה‪ :‬למה הדבר דומה וכו'‪.‬‬ ‫‪ 4‬בהדא ‪TIN‬‏ דכתיב‪.‬‬ ‫‪ 65‬ג"כ בת"ב‪ ,‬שם‪)wm ,‬‏ בשמ"ר‪ ,‬פכ"ה‪ ,‬א'‪| .‬וע"א הקשר ‪yo‬‏ ההפטרה עיין למעלה‪ ,‬צד ‪.344‬‬

‫‪ 6‬צ"ל‪[ :‬כשבקש] קרע להם וכו"‪.‬‬ ‫‪ 797‬השוה גם האגדה על פסוק זה למעלה (עמ' רי"ד) לסדר נ"א‪.‬‬ ‫‪ 8‬שונה קצת בת"ב‪ ,‬בשלח כ"‪)Oo ,‬‏ חסרה החתימה שניתנת כאן ומקושרת ‪YO‬‏ ההפטרה‬ ‫לסדר דנן (עיין למעלה‪ ,‬צד ‪ .)544‬ת'ב כ"ד כבר שייך לפדר הבא ("ז‪ ,‬עיין שם‪ ,‬צד ‪,)844‬‬ ‫‪9‬‬

‫השוה שמ"ר‪ ,‬פכ"ה‪ ,‬ו'‪ ,‬ועיין ב"ר‪ ,‬פמ"ח‪ ,‬י' (הות"א‪ ,784-884 ,‬וש'נ)‪.‬‬

‫‪ 0‬שט' ט'ז‪ ,‬ל"ה‪.‬‬

‫מדרש חדש על התורה‪:‬‬

‫רלב‬

‫לפני "י וגומ'יז (דב' ט'‪ ,‬כ"ה)‪ .‬ויש לאחד ועשרים יום‪ 9%7,‬תפילת דניאל‪ ,‬שנ'‬

‫עד מלאת ג' שבועים ימים (דנ' "‪ ,‬ג')‪ .‬ושלשעה‪ ,‬י‪9‬ז ‪nedni‬‏ ‪ awaS‬מרים‪DA ,‬‏‬ ‫כ"ו‪ ,‬ע"א) שנ' אל נא רפא נא לה (במ' ‪”aj‬‏ ‪ ”ac‬ושלשלש ‪wo‬‏ תפילת יונה‪ ,‬שנ'‬ ‫ויהי יונה במעי הדג ‪no‬‏ (יונה ב'‪ ,‬א')‪ .‬ושלשעה‪ ,‬תפילת אליהו‪ ,‬שנ' ענני "י ענני‬ ‫ועד ‪woN‬‏ [מפה‪nedni ,‬‏ משה‪ ,‬ש' ‏‬

‫מה‬

‫תצעק‬

‫‏‪( ‘on‬מ"א‪ ,‬‏‪ Jn‬ל"ז)‪319.‬ז‬ ‫ל" ‪na‬‏‬ ‫א‬ ‫אמרן?‪ ?%‬לפניו‪ :‬רבונו שלעולם‪ %%1,‬האויב מואחריהם!‪ ,‬והים לפניהם‪ ,‬כאיזו‪?%+‬‬

‫‏‪ ayo‬מיד נתן ‪non‬‏ אש ‪ap‬‏ ישראל ‪rap‬‏ מצרים‪)dni ,‬‏ היו יכולין לבוא אחריהן‬ ‫המחה‬ ‫‪yaP‬‬ ‫‪?SOG‬‬ ‫‪a‬‏ ‪mia eO‬‬ ‫ריב רא‬ ‫‏‪ Siena‬שמ‬ ‫)‪" 2‬ה כ')‪= .‬אמך לו הקביה‪ .:‬משה‪ ,‬ג ם הא הי דוה ‪PUC‬‏‬ ‫‏‪oso‬‬ ‫הים ובקעהו וו" שם‪ ,‬ט'ז)‪ .‬נטה משה את ידו על הים‪ ,‬וראו המים שכינתו‬ ‫שלהקב"ה ורגזו וחלו וירדו לתהומות‪ ,‬שנ' ראוך מים אלהים וגו' ‘‪ma‬‏ ע"ז‪0.537" ,‬‬ ‫פס'‪ .‬‏‪ Od‬משה את ידו גו שם‪" ,‬ד‪ ,‬כ'א)‪ .‬ויהי באשמורת‬ ‫ה בקר ‪MN‬‏ שם‪ ,‬כ"ד)‪ ,‬שאמר הקב"ה‪ :‬אותו בקר‪ ,‬שהשכים בו אברהם לעשות‬ ‫רצוני‪ ,‬כדיי‪%‬ז לגאול בניו‪ .‬מיכן אתה למד שלא נגאלו ישראל ממצרים אלא ‪arom‬‏‬ ‫אברהם‪ ,‬שנ' כי זכר את ‪TAI‬‏ קדשו וג'‪ 9 ,‬וכתיב ויוציא ‪yw‬‏ בששון וגו" (תה' ק"ה‪,‬‬ ‫מ"ב‪--‬מ")‪887 .‬‬ ‫‪ 9‬היינו‪ :‬את ארבעים היום וגו'‪.‬‬ ‫‪ 0‬בד"ר בטעות‪ :‬לכ' יום‪.‬‬

‫‪ 1‬במה"ג‪ ,‬שם‪ :‬יש תפלה שהיא נענית ברגע‪ ,‬שנ' נא רפא נא לה‪.‬‬ ‫‪ 8187‬בד"ר‪ :‬ו‪,‬יש תפלה שנענית | ליום‬

‫אחד‪,‬‬

‫ממי אתה למד מאליהו‪ ,‬דכתיב ‪)yv‬‏‬

‫אליהו הנביא ויאמר ונו'" (מ"א ‪™no‬‏ ל")‪ ,‬היעו שנאמר שם‪:‬‬ ‫מהרז"ו)‪.‬‬ ‫‪ 287‬צ"ל‪ :‬אמר (היינו‪ :‬משה לפני השם)‪.‬‬

‫היום‬

‫ידע‬

‫טעיין בפירוש‬

‫‪= 4‬כיצד‪.‬‬ ‫‪ 387‬בכ"י בטעות‪ :‬שלעולמי‪.‬‬ ‫‪ 6‬הנוסח כאן הוא דומה לזה שבפדר"א‪ ,‬פמ'ב‪ :‬וראה ‪own‬‏ בצרתן של ישראל ועמד‬ ‫להתפלל עליהם (כמו כאן למעלה‪ ,‬בסוף הפסקא לסדר נ"ה‪ .)%‬א'ל הקב'ה ‪ 733‬אל בני‬ ‫ישרא ל ויפ עו ‘‪wp‬‏ "ד‪ ,‬ט"ו‪ ,‬וכן צריך להוסיף כאן לפני התחלת המאמר‪ :‬אמר לפניו‪,‬‬ ‫רבש"ע וכו')‪ .‬אמר משה לפני הקב"ה‪ :‬האויבים מאחריהם והים לפניהם וכו'‪ ,‬מיד נגלה ‪yop‬‏‬ ‫הקב"ה בכבודו על הים וברח הים ורגזו המים וחלו ורעדו וירדו לתהומות‪ ,‬שנ' ראוך ‪po‬‏ אלהים‬ ‫ראוך ‪Do‬‏ יחילו ‪meM‬‏ מכילתא‪ ,‬בשלח‪ ,‬פ"ד‪ ,‬הוה"ר‪ ,201-801 ,‬וש'נ‪ ,‬ועיין עוד למעלה‪yp‘ ,‬‏‬

‫‏‪Lap‬‬ ‫‪ 6‬צ"ל‪ :‬די (היינו‪ :‬אותו בוקר די הוא לנאול בניו)‪ ,‬והמכוון ‪nis‬‏ לבר' כ"ב‪ ,‬ג'‪ :‬וישכם‬ ‫אברהם בבקר‪ .‬פסוק זה נזכר במכילתא‪ ,‬בשלח‪ ,‬פ"ה (הוה"ר‪ )701 ,‬באופן אחר‪ :‬ויהי באשמורת‬ ‫הבקר‪ ,‬אתה מוצא שתפלות הצדיקים נשמעים בבקר‪ ,‬בקרו של אברהם מניין‪ ,‬שנ' וישכם אברהם‬ ‫בבקר וכו'‪ ,‬אולם השוה מה'ג ב'‪ ,641 ,‬למטה=מכדרשב"י‪ :25 ,‬כבר הקדים ‪dno‬‏ בוקרו של אברהם‬ ‫)‪51#‬‬ ‫‪ 7‬היינו‪ :‬את אברהם עבדו‪ .‬שונה במכילתא‪ ,‬בשלח‪ ,‬פ'ג (הוה"ר‪ :)89 ,‬ר"א בן עזריה‬ ‫אמר בזכות אברהם אביהם אני קורע להם את הים‪ ,‬שנ' כי זכר את דבר קדשו את אברהם עבדו‪,‬‬ ‫וכת' ויוציא ‪yw‬‏ בששון ברנה את בחיריו‪.‬‬ ‫‪ 8‬ע"א הקשר של פסוקים אלו ‪yo‬‏ ההפטרה לסדר דנן עיין למעלה‪ ,‬צד ‪.584‬‬

‫לשמות‬

‫הלה‬

‫בשעה‪ 995‬אחת ‪NTO‬‏ מאבד עולמו‪ ,‬ובשעה אחת אדם קונה את עולמו‪9.‬י* בלעם‬ ‫איבד את עולמו בשעה אחת‪ ,‬בעצה שיעץ‪.‬גי וכלב ‪pm‬‏ ‪ yhw‬בשעה אחת‪wn ,‬‏‬ ‫ועבדי כלב עקב היתה רוח אחרת עמו וגו' (במ' "ד‪ ,‬כ"ד)‪.‬‬

‫ר' יהודה?י? אומר כבר הקב"ה קידש את השבת במן‪ ,‬שבכל יום היה ‪yas‬‏‬ ‫נובשבות לא היה )‪ 799,318‬שנ' ויהי ביום השביעי יצאו מן ‪nya‬‏ ללקוט וגו (שמ'‬ ‫ט"ז‪ ,‬כ"ז)‪| .‬אמר ר' יצחק‪ 5:+‬ברך הקב"ה השבת במן‪ ,‬וקידשה במקושש‪ .‬בַרכה‬ ‫במן‪ ,‬שנ' על כן ברך ?‪ 7‬את ‪yo‬‏ השבת ויקדשהו (שם‪ ,‬כ'‪" ,‬א)‪ ,‬וקידשה במקושש‪,‬‬ ‫שנ' מחלליה ‪om‬‏ ‪ mo von‬ל'א‪TFO 90,828" ,‬‏ ראו כי י'י נתן לכם‬ ‫שם‪ ,‬ט"‪ ,‬כ"ט)‪.‬‬ ‫השבת‬ ‫‪ 9‬לפני מלה זו נמצא בכ"י סימן כזה‪ , \ :‬היינו שצריך להסיר מכאן מאמר זה‪ ,‬כי באמת‬ ‫הוא שייך לסדר‪ :‬עד אנה ינאצוני (במ' י"ד‪ ,‬י"א והלאה) אשר בו ישנו הפסוק ע"א כלב ("ד‪,‬‬ ‫כ"ד)‪ .‬מפני שהובאה ‪DNI‬‏ האגדה ע"א ד' פעמים ‪,‬עד אנה'‪ ,‬שמקומה הראוי הוא לסדר זה ‪no‬‏‬ ‫לסדר שלפנינו (עיין בהע' הקודמת)‪ ,‬נספח גם המאמר ע"א כלב‪.‬‬

‫‪ 0‬השוה הפתגם הידוע של רבי‪ :‬יש קונה עולמו בשעה אחת ויש קונה עולמו בכמה שנים‬ ‫‏)‪ ry‬י"‪ ,‬ע*ב‪ ,‬למטה; י"ז‪ ,‬ע'א‪ ,‬למטה; וי"ח‪ ,‬ע"א‪ ,‬למטה)‪.‬‬ ‫‪ 1‬היינו בדבר בעל פעור‪.‬‬

‫‪ 218‬מאמר זה ‪MIN‬‏ בשם ר' ישמעאל (עיין ב"ר‪ ,‬פי"א‪ ,‬ב'‪ ,‬הות'א‪ ,78 ,‬וש'נ)‪ :‬בירכו במן‬ ‫וקידשו במן‪ ,‬בירכו במן שכל ימות השבת היה יורד עומר אחד ובע"ש ב' עמרים‪ ,‬וקידשו במן‬ ‫שלא היה יורד בשבת כל עיקר‪ .‬ובכן יש לשער שהיה נכתב‪ :‬ר"י )= ישמעאל)‪ ,‬ומזה עשה‬ ‫איזה מעתיק ר' יהודה‪ .‬אולם בת"ב‪ ,‬בשלח כ"ד‪ ,‬ישו מאמר זה גם בשם ר' יהודה‪ :‬כיבד‬ ‫הקידש] את השבת‪ ,‬שבכל יום היה ‪noj‬‏‬ ‫הקב'ה)‬ ‫‏‪ Tapa‬על כמו כאן‪ :‬‏ כבר‬ ‫יורד ‪ . ..‬ולא מצאו‪ .‬ואח"כ נמצא בכ"י ב' של אקספארד (עיין שם‪ ,‬הע' קכ"ח) מאמרו של ר'‬ ‫‏?‪ yma pny‬ששוקמל הושה( 'עה ‪ 815(.‬ףוסמ אקספה ‪:‬ןאכ יוה ואר יכ י'י ןתנ םכל ‪,‬תבשה הארנ‬ ‫שהתחלתה היתה ג"כ‪[ :‬ראו כי י'י נתן לכם את השבת]‪ ,‬ר' יהודה אומר כבר וכו'‪ ,‬ובכן ישנו‬ ‫כאן דרש על המבטא ‪,‬ראו"‪ .‬אולי חסר פה כל מה שנמצא מקודם בת"ב‪ ,‬הינו‪ :‬ראו כי נתן‬ ‫לכם השבת‪ ,‬מהו ראו‪ ,‬א"ר יצחק ראו היאך אתם משיבים לאומות העולם ‪yanom‬‏ שונה‪ ,‬בלי‬ ‫‪. .‬כולכם פשעתם בי‪ .‬ר' יהודה אומר וכו' (אולם ‪nem‬‏ להלן‪,‬‬ ‫‏‪ Ow‬האומר‪ ,‬בשט"ר פכ"ה‪ ,‬י"א) ‪.‬‬ ‫הע' ‪(618‬‬ ‫‪ 3‬מן‪[ :‬ובשב]ת‪ ,‬נכתב בגליון‪.‬‬ ‫‪ 4‬וכן ‪wo‬‏ בב"ר (כמו במכילתא‪ ,‬יתרו‪ ,‬בחדש ז'‪ ,‬הוה"ר ‪ ,182‬וש'נ\‪.‬‬ ‫‪ 5‬בכלי ב' של מדרש תנחומא‬

‫(למעלה‪ ,‬הע' ‪ (218‬הנוסח‪ :‬ר' יצחק אמר בירך הקב"ה‬

‫‏‪ Naw‬במן וקדשה במקושש‪ ,‬בשבת‪ ,‬יצאו מן העם ללקוט [ולא מצאו]‪ ,‬במקושש‪ ,‬מחלליה ‪om‬‏‬ ‫יומת‪ ,‬הוי כי ה' נתן לכם השבת‪ .‬אולם זה משובש כי הברכה במן היתה שבע"ש ירדו ב' עמרים‬ ‫ולא שלא נמצא בשבת‪ .‬הפלוגתא היא בנוגע ל‪,‬ויקדשהו" בשמ' כ'‪ ,‬י"א; מר סבר כי הקדושה‬ ‫היתה גם במן ומר סבר שהיתה במקושש‪ .‬והנה המשפט ‪,‬וקידשה במקושש' בלתי מבואר במכ'‬ ‫ובב'ר‪)yM ,‬‏ נתקשו בו המפרשים‪ ,‬וע"י הקושי נתנסחה גם ‪pon‬‏ ‪,‬במקושש"‪ ,‬היינו בספר והזהיר‬ ‫הגרסא‪ :‬בקדושתו‪ ,‬ובעל פי' איפת צדק מגיה‪ :‬במלאכה (עיין בהוה"ר‪ ,‬שם‪ ,‬הע' לשו' ‪ .)3‬אולם‬ ‫המובן ברור עתה‪ ,‬היינו שלפי ר' יצחק ‪,‬ויקדשהו" מורה לענינו של מקושש‪ ,‬שמפני שחלל את‬ ‫השבת‪ ,‬נגזר ‪yoy‬‏ ‪ ,om‬יומת האיש" (במ' ט"ז‪ ,‬ל'ה) בהתאם לציווי ‪,‬מחלליה ‪om‬‏ יומת" (שמ'‬ ‫ליא‪ ,‬י"ד)‪ ,‬ובפסוק זה האחרון נאמר‪ :‬ושמרתם את השבת כי קוד ש היא לכם מחלליה וגו'‪,‬‬ ‫ובכן העונש על חלול ‪wan‬‏ מקושר ‪yo‬‏ ‪,‬כי קודש היא לכם'‪ryM ,‬‏ ‪,‬ויק דשה" נדרש מאת‬ ‫ר' יצחק ש‪,‬קידשה במקושש'‪( .‬ובנוגע למקושש השוה ספרי‪ ,‬במדבר ק"ד‪ ,‬הו"ה‪ ,891 ,‬וש'נ‪ :‬כי‬

‫מדרש ‪niw‬‏ על התורה‪:‬‬

‫רלד‬

‫ולסדר בי בצ‬

‫שמותיטי ‪Sreo‬‏‪lhc‬‬

‫(לשמר מצותטק‪reT .‬‏‬ ‫פס'‪ .‬עד אנה מאנתם‬ ‫לאן|‪dom 99‬‏‬ ‫ואנחנו ‪YO‬‏ מרעיתו ‪( 054208‬תה' צ"ה‪ ,‬ז')‪no .‬‏ צ‬ ‫‏‪, mod oy‬ןאצ ןאצ ‪,‬םישעל םעו ןתמל ‪.993‬רכש‬ ‫אם היו ישראל עושין תשובה יום אחד‪ ,‬מיד היו נגאלין‪ ,‬מטעם? ‪99‬‏‬

‫בקולו‬

‫תשמעו‬

‫כי הוא‬ ‫עם‪,‬‬ ‫רמא 'ר‬ ‫היום‬

‫אלהינו‬ ‫ואם‬ ‫‪+80‬יול‬ ‫אם‬

‫«‪wo‬‏ וכיון שחיללו את השבת במן‪ ,‬התחיל כועס עליהם‪,‬‬

‫נא ?םת "יו רפא היבקה‬ ‫‏‪ ap Ron ow‬ושיש אש ‏‪ SS‬שמ עבה ד אופ כה‬ ‫למשה‪ :‬הרי שתי מצות שציויתי אותם‪)yd %9%,‬‏ שתיהן עברו‪ ,‬צויתי שלא יותירו את‬ ‫המן‪ ,‬והותירו‪ ,‬שנ' ויותירו אנשים ממנו עד ‪APA‬‏ "‪ wo‬ט"ז‪ ,‬כ')‪ ,‬וצויתי שלא ללקוט‬ ‫בשבת‪ ,‬וחללו את השבת ועברו ויצאו‪ ,‬שנ' ויהי ביום השביעי יצאו מן העם ללקוט‬ ‫וכגדן?‪ 9%‬צווחו ישראל לפני הקב"ה‬ ‫וגו' שם‪DC ,‬‏ עד ‪NIT‬‏ מאנתם‪.‬‬ ‫ד' פעמים עד אנה י'י תשכחני נצח וגו' (תה' י"ג‪ ,‬ב')‪.‬‬ ‫‏‪ TIN‬מאנתם‪ .‬אמר ר' יהושע‪9‬פף ד' פעמים אמר הקב"ה עד אנה‬ ‫עד‬ ‫ינאצוני‪ ,‬ועד אנה לא יאמינו לי (במ' י"ד‪ ,‬י"א)‪ ,‬עד מתי לעדה הרעה וגו" ‪eoj‬‏ כ"ז)‪,‬‬ ‫עד אנה מאנתם‪ ,‬וכנגדן צוחו ד' פעמים‪ :‬עד אנה ?> תשכחני ‪dam‬‏ ‘‪ ma‬י"ג‪ ,‬ב')‪,‬‬ ‫‪ /‬אנה תסתיר ‏ שם)‪ ,‬עד אנה אשית עצות (שם‪ ,‬ג')‪ ,‬עד אנה ירום אויבי‬ ‫י‪OW) ‎‬‬ ‫‪ 1‬ע"א סדר זה עיין למעלה‪ ,‬צד ‪ 544‬והלאה‪.‬‬ ‫‪ 2‬היינו‪ :‬וצאן ידו היום ‪no‬‏ בקולו תשמעו ‪)yp‬‏ למעלה‪ ,‬צד ‪ ,844‬ע"א הקשר ‪yo‬‏ ההפטרה)‪.‬‬ ‫בשמ"ר‪ ,‬פכ"ה‪ ,‬י"ב‪ ,‬חסרה התחלת הפתיחתא‪.‬‬

‫‪ 8‬צ"ל‪ :‬צאן‪.‬‬ ‫‪ 3‬בכ"י נכתב מקודם בטעות‪ :‬למתן תורה‪ ,‬ואח"כ נתקן‪ :‬למתן שכר‪.‬‬ ‫‪ 4‬כמו כאן בשהש'ר‪ ,‬פ"ה‪ ,‬פס' ב'‪ ,‬אולם בירוש' תענית‪ ,‬פ"א (דף ס"ד‪ ,‬ע'ג) מאמר זה‬ ‫ע"א תשובה הוא בשם ר' תנחום בר חייה‪ ,‬ור' לוי אומר‪ :‬אילו היו ישראל משמרין שבת אחת‬ ‫כתיקנה מיד היה בן דוד בא‪ ,‬מה טעמא‪ ,‬ויאמר משה אכלוהו היום כי שבת היום לה'‪ ,‬חד יום‪,‬‬ ‫ואומר בשובה ‪nnn‬‏ תושעון‪ ,‬בשובה ונייח תתפרקון‪ .‬השוה שמ"ר‪ ,‬פכ"ה‪ ,‬י"ב‪ ,‬ומ"ת צ"ה‪ ,‬ב' (הו"ב‪,‬‬ ‫צד‬

‫‪022C‬‏‬

‫ושין‪,‬‬

‫‪ 5‬צ"ל‪ :‬מה טעם‪ ,‬היום וכו'‪.‬‬ ‫‪ 6‬השוה מכילתא‪po‘ ,‬‏ דויפע‪ ,‬פ"ה (הוה"ר‪ :)071 ,‬עד אנה מאנתם לשמור מצותי ותורותי‪,‬‬ ‫אחת‬ ‫שמא תאמרו מצות הרבה נתתי לכם‪ ,‬שבת זו הטלתי לכם ממרה לשמרה (ע"א‪ :‬מצוה‬

‫הטלתי לכם)‪ .‬אולם מפני ל"ר‪ :‬מצוותי‪ ,‬נזכרו כאן ב' מצות בנוגע למן!‬ ‫‪ 7‬משפט זה מקומו בסוף מאמרו של ר' יהושע הבא תיכף ומיד‪.‬‬ ‫‪ 8‬במית י'ג (הו"ב‪ ,‬צד ‪ )901‬מאמר זה הוא בשם ר' יצחק‪ .‬אנדה זו הובאה כאן מפני‬ ‫כאנתם' שבהתחלת ‪neiT‬‏ פה ‪)io‬‏ בלקיט לקם סי כית‪ ,‬הויב‪ ,‬תיב פד גוו‬ ‫ועד" אגה‬ ‫נמכרה אגדה זו‪ :‬ד' פעמים צעקה שכינה עד אנה וכו')‪ ,‬אולם מפני אותו הטעם מקומה (אולי‬ ‫העקרי) בדרשה לסדר שהתחיל בבמ' י"ד‪?er ,‬‏ עד אנה יאצגי העם הזה ועד ‪NIT‬‏‬ ‫לא ‪?ROW‬‏ בי (וע'א סדר זה עיין להלן בכרך ב')‪ .‬ואמנם כן אפשר לראות מבמ"ר‪ ,‬פט"ז‪ ,‬כ"ב‪,‬‬ ‫ת"ב‪ ,‬שלח כ" והוספה לפ' שלח‪ ,‬סי' ח')‪ .‬גם המאמר שלפפנינו היה נמצא בדרשה לפדר זה‪,‬‬ ‫וראיה לדבר שאחריו נזכר מאמר אחר שמקומו הראוי הוא רק ‪WO‬‏ (עיין ההע' הבאה)‪.‬‬

‫רלז‬

‫לשמות‬

‫רדסל[ ‪"):‎‬י(ח"נ ‪E'S oA” mow‬‬ ‫וישמע יתרו‪ .‬זש'ה כבוד חכמים ינחלו (מש' ג'‪ 50.528 ,‬אמר רבי‬ ‫תנחומא‪ %9‬שי בני אדם ראו כבוד גדול‪ ,‬ואלו הן‪ :‬יעקב ‪ynna‬‏ ‪ ?ypa‬שלח‬ ‫יהודה לפניו‪ ,‬ויצא יוסף וכל גדולי מצרים עמו והכל אחריהם‪ ,‬ונכנס יעקב בכבוד‬ ‫גדול‪ .‬וכן יתרו כשבקש לבוא אצל משה‪ ,‬שלח לפניו אגרת‪ 799 ,‬שנ' אני חותנך יתרו‬ ‫בא אליך ‘‪wD‬‏ י"ח‪ ,‬ו')‪ ,‬ויצא משה (שם‪ ,‬ז')‪ ,‬ויצאו עמו כל נשיאי ישראל וגדוליהם‬ ‫וכל העם‪ ,‬לקיים מה שנ' כבוד חכמים ינחלו‪.‬‬ ‫‏?‪ aan‬זשה עושה*‪ 9‬גדולות עד אין חקר וגו" ואי" ט'‪.)" ,‬‬ ‫וישמע‬ ‫כשיצאו ישראל ממצרים‪ ,‬אמרו אומות העולם‪ :‬אין לך אומה בעולם כאילו‪ ,‬והיו‬ ‫מתקבצין כל הלגיונות ובאין ומתגיירין ונכנסין תחת כנפי השכינה‪ .‬ד"א וישמע‬ ‫יתרו‪ ,‬מה שמועה שמע )‪ 58,928‬שמע שנקרע הים‪ 999‬לפני בני ישראל ‪mpo‬‏‬ ‫עמדו ‪dno‬‏ מימינם ומשמאלם‪ ,‬ובא ונתגייר‪ .‬‏ אמר ר' שמעון שמע כי המן יורד מן‬ ‫השמים והשליו וכל תאותם‪ %995,‬ובא ונתנייר‪ .‬‏ אמר ר' יופי שמע כי ענני כבוד‬ ‫עליהם מגינה\י‪ %‬מחום היום ומקרח הלילה‪ ,‬ובא ונתגייר‪ .‬אמר ר' יהודה לא הניח‬ ‫‏‪ Mm‬כל עבודה זרה שבעולם אלא עד שעבדם‪ 99?,‬וכשראה כי אין ‪DNO‬‏ ממש‬ ‫הניחם‪ ,‬ובא ונתנייר‪ .‬‏ לכך נאמר עושה גדולות עד ‪sp‬‏ ‪ npa‬ונפלאות וגו'‪.‬‬

‫‏‪ pe‬ד‬ ‫פס‬ ‫שלצפרה ושני בניה אצל‬ ‫עמי בני ישראל ממצרים‬ ‫וגו" (שם‪ ,‬ד'‪ ,‬י"ח)‪ ,‬לקח‬

‫ויהרת | דמשה" וג" השס "ה ב')‪to .‬‏ מה טובה‬ ‫יתרו‪ .‬אלא שבשעה שאמר הקב"ה למשה לך והוצא את‬ ‫(שם‪ ,‬ג'‪ ,)" ,‬הלך אצל יתרו ואמר לו אלכה נא ואשובה‬ ‫אשתו ואת בניו ‪yw‬‏ (דף כ"ז‪ ,‬ע"ב) נויפגשהו י'"י ויבקוש‬

‫ע"א סדר זה ‪ym‬‏ למעלה‪xT ,‬‏ ‪ 944‬והלאה‪.‬‬ ‫פתיחתא זו גם בת"ה‪ ,‬יתרו ו'‪ ,‬ושמ"ר‪ ,‬פכ"ז‪ ,‬ב'‪ ,‬וע"א הקשר ‪Yo‬‏ ההפטרה עיין למעלה‪,‬‬

‫‪4‬‬ ‫‪5‬‬ ‫צד ‪.154‬‬ ‫‪ 6‬כעין הנוסח שלפנינו נמצא בת"ה‪ ,‬וינש ז'‪ ,‬בשם ר' יודן בשם ר' איבו‪ :‬ב' בני אדם ראו‬ ‫כבוד גדול וכו' (השוה עוד בליקוטים מילת"ת‪ ,‬סי' קע"ט‪ ,‬להלן‪yp‘ ,‬‏ שמ"א)‪ .‬אולם כנראה היה‬

‫כן בנוסח של מדרש תנחומא לסדר דנן‪ ,‬ובת"ה ושמ"ר נתקצר הענין‪.‬‬ ‫‪ 728‬השוה מכילתא‪ ,‬יתרו א' (הוה"ר‪.)391 ,‬‬ ‫‏‪ vy ses‬הלמ תאז ונשי רשק ןיב ‏‪ prop‬החיתפה ןיבו תא‪ ,‬לכ רשא‬

‫הסדר ו‪,‬אשר‬

‫ע שית""‬

‫ע הש‬

‫"םיהלא שארב‬

‫בראש ההפטרה (יש' לע‪ ,‬י"ג)‪ .‬כל הפסקא כאן בפגנונה לא מצאתי‬

‫במקום אחר‪.‬‬ ‫‪ 9‬השוה מכילתא‪ ,‬ראש פ' יתרו (הוה"ר‪ ,881 ,‬וש'נ)‪.‬‬ ‫‪ 0‬שם בשם ר' אליעזר‪ :‬קריעת ים סוף שמע ובא‪.‬‬ ‫‪ 3‬השוה תה' ע"ח‪ ,‬כ"ט‪ :‬ותאותם יביא להם (ע"פ במ' י"א‪ ,‬ד')‪.‬‬ ‫‪ 1‬היינו‪ :‬הכבוד‪.‬‬ ‫‪ 2‬מתחלה היה בכ"י‪ :‬אלא עבדם‪ ,‬ואח"כ נתקן כמו למעלה‪ .‬והשוה מכילתא (שם‪:)491 ,‬‬ ‫אמרו לא הניח יתרו עבודה זרה בכל העולם שלא חזר עליה ועבדה‪.‬‬

‫מדרש ‪niw‬‏ על התורה‪:‬‬

‫רלו‬

‫יומים‬ ‫אתה מוצא כל עיסקה שלשבת כפול‪.‬פ‪ 9‬במן ‪dna‬‏ ‪dno‬‬ ‫(שם)‪ 15 .‬אזהרותיה כפולות‪ ,‬זכור ושמור‪ .‬וענשה כפול‪ ,‬מחלליה ‪om‬‏ יומת‪%18.‬‬ ‫וצוה לשמור אותה‪ ,‬שנ' ושמרו בני ישראל את השבת (שם‪ ,‬ל"א‪ ,‬ט"ז)‪ 915.‬וכן שכרה‬ ‫כפול‪ .‬וכשם שאדם חייב לגמירי את תבשילו‪ 99%.‬ועשאה הקב"ה אות בינו ובין‬ ‫ישראל‪ ,‬שנ' ביני ובין (דף כ"ז‪ ,‬ע"א) בני ישראל וגו' (שם‪" ,‬ז)‪ .‬אוי למי שמחלל‬ ‫אותה שכתובה באזהרה וקודושה ומיתה ווכרת‪ ,‬ש' ושמרתם את השבת‬ ‫‪hne‬‏ ‪paA‬‬ ‫‏‪: Ce‬אזהרה‪ ,‬כ לקהשרוה אי ל‬ ‫‏‪ oD‬לוה‬

‫‏‪ND‬‬

‫מוליא כ ה" ‪)IDIM‬‏‬

‫הפ‬ ‫או‬

‫ההו‬

‫‪eS‬‏‬

‫וכע שוכ לופו העונו המי בוה‬

‫שהרןייכרת גיפ‬

‫אמר ר' יהודה לא נענשו ישראל עד שחיללו את השבת‪ ,‬שנ' ומשבתותי העלימו‬ ‫עיניהם ואחל בתוכם (יח' כ"ב‪ ,‬כ"ו)‪ ,‬ומוחל??‪ 9‬בתוכם‪ .‬וכל מי שהוא משמר אותה‪,‬‬ ‫הקב"ה מוחל לו את כל עונותיו‪ ,‬שנ' אשרי אנוש יעשה זאת וגו' שומר שבת מחללו‬

‫(יש' נ'ו‪ ,‬ב')‪ ,‬אל תקרא מחללו אלא ‪dniS‬‏ ‪59.328‬‬ ‫לא פורש מה יעשה לו‪ ,‬והלא כתוב מחלליה מות יומת‪ ,‬ומה ת'ל כי לא פורש‪ ,‬אלא לא היה‬ ‫יודע באיזו מיתה יומת וכו')‪.‬‬ ‫גם במ"ת למזמור צ"ב (הו"ב‪ ,‬צד ‪ ,104‬וש'נ)‪,‬‬ ‫‪ 6‬קצת ממאמר זה‪ ,‬בשם ‪ ‘9‬יצחק‪,‬‬ ‫ופה כנראה ‪TIN‬‏ כמו כן המשך של מאמרו הנ"ל‪ :‬ברך הקב"ה השבת במן וכו'‪ .‬במ"ת הנוסח‬ ‫ראו(‪ ,‬א"ר‬ ‫מקוטע‪ :‬מזמור שיר ‪dro‬‏ השבת‪ ,‬א"ר יצחק ראו כי ה' נתן לכם השבת‪ ,‬‏ מהו‬ ‫יוסי מרגניתא דיהיבת ‪dop‬‏ כל עיסקא דשבת כפול וכו' (וביל"ש‪ ,‬ר' תתמ"ג‪ ,‬וכן בילה"מ למזמור‬ ‫זה‪RW :‬‏ יצ חק כל ‪yopN‬‏ וכו')‪ .‬איזו תשובה ישנה כאן לשאלת ‪,‬מהו ראו" במה שנאמר‪:‬‬ ‫א"ר יוסי מרגניתא דיהיבת לכון! ההמשך‪ :‬כל עפקא וכו'‪ ,‬הוא ‪yT‬‏ הפעם מר' ‪’ynp‬‏ כמו שברור‬ ‫מיל"ש ומילה"מ‪ .‬אולם מנוסח שלפנינו נראה שעל שאלת ‪,‬מהו ראו" באה מקודם תשובת ר' יהודה‪:‬‬ ‫כבר‬

‫הקב"ה קידש את השבת‬

‫וכו'‬

‫‪)AwM‬‏ הע' ‪ ,)218‬ואח"כ ניתנה תשובת‬

‫ר' יצחק‪:‬‬

‫ברך הקב"ה‬

‫השבת במן וקידשה במקושש וכו'‪ ,‬ובעל אנדה זו ממשיך את דבריו‪ :‬אתה מוצא כל עיסקה שלשבת‬ ‫כפול וכו'‪ .‬זה הוא באמת המשך הגיוני‪ ,‬היינו כמו שאנו מוצאים דבר כפול בנוגע לשבת‪ :‬ברכה‬ ‫וקדושה‪ ,‬כך ‪?wO‬‏ פרטים אחרים כעין זה‪ .‬אמנם יש להעיר על דרש ‪sna‬‏ של ר' יצחק על ‪,‬ראו"‬ ‫בת"ב‪ ,‬בשלח כ"ד (למעלה הע' ‪ ,(218‬שאולי ‪not‬‏ כאן‪.‬‬

‫‪ 718‬שונה במ"ת‪ ,‬אולם ‪dw‬‏ כאן גם בלק"ט (שם‪ :)211 ,‬כל עסקי ‪wan‬‏ כפולים‪dno :‬‏ יומים‬ ‫וכו'‪nw .‬‏ להעיר שלפני ‪ayb‬‏ לק"ט היה ‪won‬‏ של מדרש כעין זה שלפנינו מפני שמזכיר מאמר‬ ‫זה ‪NO‬‏ האגדה ע"א ד' פעמים ‪,‬עד אנה" (למעלה‪ ,‬הע' ‪ )808‬בקשר ‪yo‬‏ שמ' ט"ז‪ ,‬כ"ח‪-‬כ"ט‪.‬‬

‫‪ 8‬במ"ת ישנם עוד פרטים אחרים‪ ,‬היינו‪ :‬קרבנה כפול‪ ,‬מזמור כפול‪.‬‬ ‫‪ 9‬אמנם בפפוק זה אין רמז על כפל השמירה‪ .‬יותר נכון ‪nuom‬‏ בלק"ט‪:‬‬

‫שומר‬

‫‪van‬‏‬

‫ידו מעשות כל רע יש' נ"ו‪ ,‬ב')‪.‬‬ ‫מחללו ושומר‬ ‫‪ 0‬כאן ישנו ליקוי‪ ,‬ובודאי היו ‪NDO‬‏ פרטים שונים בנוגע לשמירת שבת‪ ,‬ואחד מהם היה‬ ‫‪,‬שאדם ‪nya‬‏ לגמירי (צ"ל‪ :‬לגמור) את תבשילו" [מבעוד יום‪ ,‬שנ' ואת אשר תבשלו בשלו] (שמ'‬ ‫ט"ז‪ ,‬כ"ן)‪ .‬השוה המאמר הדומה להלן‪yp‘ ,‬‏ רס"א‪.‬‬ ‫‪ 1‬השוה גם שם‪ ,‬ועיין מכילתא‪ ,‬כי תשא (הוה"ר‪.)143-244 ,‬‬ ‫‪ 2‬כנראה צ"ל‪ :‬ומחולל‪ .‬והשוה כעין מאמר זה בשם אביי ‪)yan‬‏ קי"ט‪ ,‬ע"ב)‪ :‬לא חרבה‬ ‫ירושלם אלא בשביל שחללו בה את השבת‪ ,‬שנ' ומשבתותי העלימו עיניהם ואחל בתוכם‪.‬‬ ‫‪ 38‬השוה מ"ת‪ ,‬צ"ב‪ ,‬ב' (הו"ב‪ ,‬צד ‪ (304‬ופדר"א‪DIA ,‬‏ פי"ח‪ .‬שונה בפגנונו ‪TIN‬‏ מאמרו של‬ ‫ר' יוחנן בשבת קי"ח‪ ,‬ע"ב‪.‬‬

‫רלט‬

‫לשמות‬

‫[לסדר ‏)"‪ is") am‬האירקל לש ‪:‬תועובש תומש ‪,‬ט"י ‏‪L's‬‬ ‫כך פתח ר' יהודה?י‪ %‬ואמר רבות ‪yw‬‏ חיל‬ ‫השלישי‬ ‫פס'‪ .‬בחדש‬ ‫וגו" (מש' ל"א‪ ,‬כ'ט)‪NTO .‬‏ הראשון נצטוה על שש מצות‪ %+%,‬נח על אבר מן החי‪,‬‬ ‫אברהם על המילה‪ ,‬יצחק חינכו‪ %++‬לשמונה‪ ,‬יעקב על גיד הנשה‪ ,‬יהודה על היבום‪,‬‬ ‫אבל ישראל רמ"ח מצות עשה כנגד איברי האדם‪ ,‬ושס"ה מצות לא תעשה כנגד‬ ‫ימות החמה‪.‬‬ ‫ועוד כתיב אז תפקחנה עיני עורים*‪( 5+‬יש' ל"ה‪ ,‬ה')‪ .‬אמרו חכמים ‪)"664e‬‏‬ ‫כשעמדו ישראל על סני‪ ,‬זא לא היה בהן לא סומין‪ ,‬ולא חרשים‪ ,‬ולא אילמים‬

‫בשפתותיהן‪ ,‬ולא חיגרים ברגליהם‪orp .‬‏ שלא היו חרשים‪ ,‬קול דברים‬ ‫שומע ים‬

‫אתם‬

‫‘‪Da‬‏ ד'‪" ,‬ב)‪DADN ,‬‏ ע"א) וכתיב דבר אתה עמנו ונשמעה (שמ'‬

‫כ'‪ ,‬י"ט)‪ .‬ומנין שלא היו אילמים‪ ,‬שנ' ויענו כל העם ‪)MID‬‏ ויאמרו שם‪ ,‬י"ט‪ ,‬ח')‪.‬‬

‫ומנין שלא היו חיגרין‪ ,‬שנ' ויעמוד העם‬ ‫משיח‪ ,‬לא יהיו בישראל לא סומין‪ ,‬ולא‬ ‫‏‪ ory‬עורים וגמ'‪ ,‬אז ידלג כאיל ‪pon‬‏‬ ‫הטב‬ ‫‏)‪ ees‬גהצלימ ]מ‬ ‫‪ND‬‏ ‪ SID‬כב‬ ‫מש באב‬

‫יי'י‬

‫מרחוק ‪YD‬‏ כ'‪ ,‬כ"א)‪ .‬אף לעתיד כשניבזא‬ ‫חרשין‪ ,‬ולא אילמים‪ ,‬ולא חגרין‪ .‬אז תפקחנה‬ ‫וגו" (יש' ל"ה‪ ,‬ה'‪-‬ו')‪.‬‬ ‫שיב ‪Da‬‏ הבכ" זה פרעה‪.‬‬ ‫יי טע‬ ‫‪.‬ה‬ ‫אידק‬ ‫יביום‪.‬‬ ‫וקד מוני‬

‫עמלק‪" 909.‬ומכולם? ‏ ויהו‬ ‫אותי‪ ,‬שתן לי את התורה‪.‬‬ ‫ולמה נמשלו דברי תורה בזיין‪ ,‬גי מה זיין דוחין בו את האויב ואת השונא ואת‬ ‫‪1‬‬

‫למשען‬

‫ל .siw‬ח‪ ,‬כ'א)‪ ,‬בתורה‪,‬ז‪ 99‬גבורי כח‪ .‬עושי דברו‪.‬‬ ‫יראי‬

‫אלהים‬

‫אנשי‬

‫אמת‪,‬‬

‫עומדין על אמתו שלדין‪ .‬‏ שונאי‬

‫שהיו שונאין ‪oop‬‏ שלעצמן‪sp ,‬‏ צריך לאמר שלאחרים‪.‬‬ ‫משה‬

‫אנשי‬

‫לילך‪ .‬אמר‬ ‫ולומר שבחו‬ ‫כך כשהקב"ה‬ ‫יודוך ”> כל‬

‫חיל‬

‫וכן עשה‪,‬‬

‫בצע‪,‬‬

‫ויבחר‬

‫‪wo‬‏ כ'"ד)‪ .‬וכשאכלופ‪ 99‬עמו‪ ,‬אמר למשה‪ny :‬‏ לי רשות‬

‫לו משה‪ :‬לכה אתנו וגמ' (במ' "‪ ,‬כ"ט)‪ .‬אמר לו‪ :‬אני מבקש לילך‬ ‫שלהקב"ה במקומי‪ .‬מיד וישלח משהה ג" שמ' "ח‪ ,‬כ")‪.‬‬ ‫עושה ‪po‬‏ לישראל‪ ,‬הגוים עצמן‪ 935‬הן משבחין אותו‪ ,‬שכן דוד אומר‬ ‫מלכי ‪xap‬‏ ‘‪ ma‬קל"ח‪ ,‬ד')‪948.‬‬

‫‪ 8‬השוה שמ' ד'‪ ,‬כ"ד‪ :‬ויפנשהו ה' ויבקש המיתו‪.‬‬ ‫‪ 4‬שונה לגמרי היא האגדה במכילתא (שם‪ )091-191 ,‬שאהרן‬ ‫עמו אשתו ובניו‪,yb :‬‏ הראשונים ‪RW‬‏ מצטערים ועכשו נצטער גם‬ ‫(עמ' ק"ב‪-‬ק"ג) בדרשת ילמדנו אגדות אחרות מדוע ‪apw‬‏ ה' להמיתו‬ ‫‪ 5‬השוה ת"ב‪ ,‬יתרו ו'‪ ,‬ועיין במ"א (הו"ב‪ ,‬ח"א‪ ,‬ק'נ)‪ :‬אלא‬ ‫להכנס במחנה ישראל מפני הענן‪ ,‬ושדא ביה גירא וכתיב ביה אני‬ ‫יצא מתוך הענן ובא אל חותנו (והשוה עוד ס' והזהיר‪ ,‬שמות‪ ,‬צד ‪.)96‬‬ ‫‪ 6‬השוה במכילתא (שם‪ :)891 ,‬את כל התלאה‪ ,‬במצרים; אשר מצאתם‪ ,‬על הים; בדרך‪:‬‬

‫התרעם על ‪pvm‬‏ על שלקח‬ ‫באלו"‪ ,‬וכו'‪nem .‬‏ למעלה‬ ‫(ועיין שם‪ ,‬הע' ‪.)65‬‬ ‫מלמד שלא היה יתרו יכול‬ ‫חותנך יתרו בא אליך‪ ,‬מיד‬

‫זו מלחמת עמלק; ויצילם ה'‪ ,‬הצילם המקום מן הכל‪.‬‬ ‫‪ 7‬השוה ת"ה‪ ,‬יתרו ב'‪ :‬אנשי חיל‪ ,‬גבורים בתורה‪ ,‬כענין שנ' גבורי כח עושי דברו (תה'‬ ‫ק"ג‪ ,‬כ'); יראי אלהים‪ ,‬כמשמעו; אנשי אמת‪ ,‬עומדין על אמתו של דין‪ ,‬וכו' (ועיין עוד במכילתא‪,‬‬ ‫‏‪ lan‬ב" שם‪,)891 ,‬‬

‫‪ 8‬מן כאן גם בת"ב‪ ,‬יתרו ו'‪ :‬משאכלו עמו‪ ,‬אמר תן לי רשות וכו'‪.‬‬

‫‪ 9‬ב' מלות אלו נוספו בגליון‪ .‬בת"ב‪no :‬‏ מקלסים אותו ואומות העולם מקלסים אותו‪.‬‬ ‫‪ 0‬ע"א הקשר ‪YD‬‏ ההפטרה עיין למעלה‪ ,‬צד ‪.854‬‬

‫רמא‬

‫לשמות‬

‫ביום השלישי‪ ,‬שביום השלישי נבראו אילנות ודשאים‪ ,‬שנ' ויאמר אלהים תדשא‬ ‫הארץ (בר' א'‪" ,‬א)‪ .‬אמר הקב"ה‪ :‬ביום השלישי בראתי צרכי החיים‪ ,‬ואף התורה‬ ‫שנקראת עץ החיים‪ ,‬שנ' ‪yp‬‏ חיים היא למחזיקים וג' (מש' ג'‪" ,‬ח)‪ ,‬ואני נתתיה ‪aro‬‏‬ ‫השלישי‪ ,‬כי ביום השלישי וג' (שמ' י"ח‪" ,‬א)‪.‬‬

‫[לסדר נ"ט(י"ד)‪ :‬שמות‬ ‫‪naw‬‏‬

‫פס ואתם‬ ‫(יש' ס"א‪565.) ,‬‬ ‫שמ' "ט‪ ,‬ח')‪ .‬אמר ר' שמואל מה ‪xo‬‏‬ ‫יחדיו‬ ‫ויענו כל העם‬ ‫שפתים שאמרו ‪aor‬‏ נעשה ונשמע‪ ,‬באותה שעה נתן עליהם מזיו השכינה‪ ,‬שנ' ויצא‬ ‫לך ‪wo‬‏ בגוים (יח' ט"ז‪ ,‬י"ד)‪ ,‬ולא היה בהן לא סומה‪ %%%,‬ולא ‪naw‬‏ וכול' לעיל‪ .‬ז‪0%‬‬ ‫לה הר וסנ ל" ו" שמי"ייט‪ ,‬יכ)‪ ,:‬בששה ‪asoS‬‏‬ ‫פס ור רש יע‬ ‫ירד הקב"ה לפיני‪ ,‬שנ' ויט שמים וירד וגו' (ש"ב‪ ,‬כ"ב‪ ,‬י')‪ ,‬ועמו אלפי שנאן‪ ,‬ובימינו‬ ‫נתן התורה‪ ,‬שנ' מימינו אש דת (דב' > ב')‪ ,‬ולא לעם אחר‪998.‬‬ ‫חנו ישראל לפני הר פיני כאיש ‪SN‬‏ ויחנו ‪WO‬‏ אין כתוב‪ ,‬אלא ויחן‬ ‫‪, ‘om‬ט" ‪'),99%‬ב השמו דמוע ‪9‬ז‪,:‬רהב ה"בקהו רבדמ ‏‪WY‬‬ ‫‏‪SOx rw? ow‬‬ ‫כאשר ידבר איש אל רעהו‪ .‬אמר לו‪ :‬לך וקדש את העם שני ימים‪wW ,‬‏‬ ‫‪4‬‬

‫יממלכת‬

‫כהנים‪.‬‬

‫‪res‬‏‬ ‫זשה ואתם כהני "י תקראו‬

‫ע"א סדר זה עיין למעלה‪ ,‬צד ‪.954-064‬‬

‫‪5‬‏ ‪ propa‬זה מתחילה ההפטרה לסדר דונן‪ ,‬וקשה לשער שהיתה כאן פתיחתא על פפוק‬ ‫זה‪ ,‬שנשמטה ע"י איזה מעתיק‪ ,‬כי אין זו דרכם של בעלי אנדה לצטט את ההפטרה עצמה‪ ,‬אלא‬ ‫לפתוח ‪aporp‬‏ אחר (לרוב מכתובים) שיש לו קשר עם זו הראשונה‪ .‬גם המאמרים הבאים כנראה‬ ‫‏‪ on‬המשך של אלה בדרשה הקודמת לשט' י"ט‪ ,‬א' והלאה‪ .‬ובכן כל שורה זו היא רק זכר של‬ ‫התחלת סדר בשמ' י"ט‪ ,‬ו'‪ ,‬ושל ראשית ההפטרה שלו‪ .‬גם במדרשים האחרים אין מאמרים לסדר‬ ‫דנן‪ ,‬וזה הוא סימן שהוא מאוחר לערך‪ ,‬אף שהיה רגיל כבר בימי הפייטן הקדמון יניי‪ .‬השוה‬ ‫נם הע' ‪.578‬‬

‫‪= 6‬סומא‪.‬‬ ‫‪7‬‬

‫למעלה‪ ,‬עמ' רל"ט‪ ,‬בקשר ‪YO‬‏ ‪,‬אז תפקחנה עיני עורים" וכו'‪.‬‬

‫‪ 8‬הסגנון כאן דומה לפדר"א‪ ,‬פמ"א‪ :‬בששה בסיון נגלה הקב"ה על ישראל בהר פיי ‪...‬‬ ‫‏)‪ wy‬אלפי שנאן ורכב רבותים מלאכי קודש (השוה ‘‪NA‬‏ ס"ח‪ ,‬י"ח)‪ ,‬וימינו אוחזת את התורה‪ ,‬שנ'‬ ‫מימינו אש דת למו‪.‬‬ ‫מו‬ ‫‪ 9‬היינו‪| :‬ל‬

‫הוא נדרש כעין ‪,‬אל תקרי ‪dw‬‏ אלא לעמו"‪ ,‬ובכן הדרש‪ :‬ולא ‪?yp‬‏‬

‫אחר‪.‬‬ ‫‪ 078‬השוה פסדר"כ (שם‪ ,‬ק"ה‪ ,‬ע"ב)‪ :‬אלא כשבאו מרפידים השוו כולם ונעשו אנודה אחת‪,‬‬ ‫ויחנו ‪vo‬‏ ‪ RP‬כתיב כאן‪ ,‬אלא ויחן ‪wo‬‏ ישראל (ועיין מכילתא‪ ,‬בחדש‪ ,‬סוף פ"א‪ ,‬הוה"ר‪,602 ,‬‬ ‫למטה‪ ,‬וש'נ)‪ .‬בפדר"א‪ ,‬פמ"א‪ ,‬הנוסח קטוע‪ :‬ר' אליעזר אומר ‪DVO‬‏ שיצאו ‪...YT‬‏ שבאו כלם‬ ‫להר סיני וחנו כנגד ההר [צריך להוסיף‪ :‬כאיש אחד]‪ ,‬שנ' ויחן שם ישראל נגד ההר [צריך להוסיף‬ ‫כמו כאן‪ :‬ויחנו שם ‪RP‬‏ כתוב‪ ,‬אלא ויחן שם]‪.‬‬ ‫‪ 178‬מכאן הנוסח ג'כ דומה לפדר"א‪ ,‬שם‪ :‬ר' יהושע בן קרחה אומר משה היו רגליו עומדות‬ ‫בהר ‪ . ..‬והקב"ה מדבר עמו כאדם שהוא מדבר ‪Yo‬‏ חבירו וכו'‪.‬‬

‫מדרש חדש על התורה‪:‬‬

‫רמ‬

‫המשחית‪ ,‬אף בדברי תורה דוחין‪.‬כל ‪ena‬‏ וכל רע‪ ,‬שנ' ‪nnom‬‏ אל ‪ano‬‏ וחרב‬ ‫פיפיות בידם וגו' ‘‪MA‬‏ קמ"ט‪ ,‬ו')‪ .‬מה זיין מקיים את בעליו‪ ,‬כך דברי תורה מקיימין‬ ‫את מי שהוא ‪yob‬‏ בהן‪ ,‬דכתיב רוממות אל בגרונם ונו"‪258.‬‬ ‫וכתיב כתפוח בעצי היער ‪ 7398‬שה‪ ,‬ב'‪ ,‬ג')‪ .‬אמר ר' יוסי‪5+‬‬ ‫תפוח זה הכל בורחין ממנו‪ ,‬שאין לו צל‪ ,‬כך ברחו כל האומות ביום מתן תורה‪.‬‬ ‫יכול אף ישראל‪ ,‬תלמוד לומר ‏ בצלו חמדתי וישבתי מה תפוח זה‬ ‫ניצו קודם לעליו‪ ,‬כך ישראל הקדימו עשייה לשמיעה‪ .‬מה תפוח אינו גומר פרותיו‬

‫ונותן ריחו בפיון‪ %5 ,‬כך ישראל נתנו ריח טוב בפיון‪ %5,‬שנ' בחדש השלישי וגו' (שמ'‬ ‫י"ט‪ ,‬א')‪.‬‬ ‫כל מעשה אותו היום היו משולשין‪ 5%*.‬תורה משולשת‪ ,‬תורה נביאים וכתובים‬ ‫משולשין‪ ,‬שנ' הלא כתבתי לך שלישים וגו' (מש' כ"ב‪ ,‬כ')‪ .‬וישראל משולשין‪ ,‬כהנים‬ ‫‏‪ od‬וישראלים‪ ,‬בני אבות ג'‪ :‬אברהם יצחק ויעקב‪ .‬ומשה שלישי בין ‪?cap‬‏‬ ‫ישראל‪ ,‬שנ' אנכי עומד ‪ap‬‏ יי וביניכם וגו" (דב' ה'‪ ,‬ה')‪ ,‬ואותיותיו משולשין משה‪,‬‬ ‫ומשבט לוי שהוא שלישי‪ ,‬שנ' ראובן שמעון לוי (דה"א‪ ,‬ב'‪ ,‬א')‪ .‬ואחים ‪ 2‬משה‬ ‫אהרן ומרים‪ .‬ונצפן שלשה‪ ,‬שנ' ותצפנהו שלשה ירחים ‘‪wo‬‏ ב'‪ ,‬ב')‪ .‬ויום‪ %5%‬שלישי‬ ‫הוכנו‪ ,‬שנ' והיו נכונים ‘‪no‬‏ (שם‪ ,‬י"ט‪" ,‬א)‪ .‬ובחדש השלישי‪.‬‬ ‫ולמה בשלישי‪ ,‬משל למה הדבר דומה‪ ,‬לאשה שנתגרשה מבעלה‪ ,‬הלא צריכה‬

‫להמתין ג' חדשים‪ ,‬כך ישראל המתינו ג' חדשים עד ששכחו שעבוד מצרים‪ ,‬ואחר‬ ‫כך נתן ‪dno‬‏ התורה‪ %%5.‬אמר ר' יהודה‪ 9%%‬ולמה ‪anaw‬‏ השלישי‪ ,‬שהו‪ 9%:‬חדש‬ ‫בכורים‪ ,‬שנ' ‪ma‬‏ הקציר בכורי מעשיך וגו' (שם‪DY ,‬‏ ט'ז)‪ ,‬ובו הציצה התורה מהר‬ ‫סיני כבכורים‪ ,‬ובו ‪api‬‏ ישראל בנעשה קודם לנשמע‪ ,‬ובחָרֶם הקב"ה מכל האומות‬ ‫כבכורים‪( ,‬דף כ"ח‪ ,‬ע"ב) שנ' כענבים במדבר מצאתי ישראל כבכורה וגו ‪mN‬‏‬ ‫ט'‪ |)" ,‬לכך אין מביאין בכורים אלא מן המובחר ואין מביאין בכורים קודם‬ ‫לעצרת‪ .‬שנו חכמים אנשי הר צבועין הביאו בכוריהן קודם לעצרת‪ ,‬ולא קיבלו‬

‫מהן‪ ,‬מפני שכתוב בתורה וחג הקציר וג' (שמ' ‪D4‬‏ ט"ז)‪ 995.‬וביום הבכורים‬ ‫בהקריבכם*‪( %%%‬במ' כ"ח‪ ,‬כ"ו)‪ ,‬שבאותו היום נתחדש העולם בתורה ובמצות‪)dom .‬‏‬ ‫‪ 2‬בפסדר"כ ישנו אח'כ דרש על המבטא פיפיות‪ :‬ומה טעם רוממות אל בגרונם וחרב‬ ‫פיפיות בידם‪ ,‬ר' יודה ור' נחמיה וכו'‪.‬‬ ‫‪3‬‬

‫שם‪ ,‬ק'ג‪ ,‬ע"ב‪.‬‬

‫‪ 4‬היינו‪ :‬ר' יוסי בן זמרא‪.‬‬ ‫‪ 5‬צ"ל‪[ :‬אלא] בסיון‪.‬‬ ‫‪ 6‬צ"ל‪[ :‬לא] נתנו ריח טוב [בעולם אלא] בסיון‪.‬‬ ‫‪ 758‬פסרר"כ (שם‪ ,‬ק"ה‪ ,‬ע"א וע'ב)‪ ,‬ת'ב‪ ,‬יתרו ח'‪ ,‬ת'ה ‪,‬‬ ‫‪ 8‬יותר נכון‪ :‬וליום השלישי (כמו שנ' בפסוק‪ :‬והיו נכונים ליום השלישי)‪.‬‬ ‫‪ 9‬שונה שם (ק"ו‪ ,‬ע"א)‪ ,‬ות"ב י"א בסוף‪ :‬ולמה לא בחדש השני ולא ברביעי‪ ,‬א"ר הושעיא‬ ‫שנה לי ר' חייא הגדול וכו'‪.‬‬ ‫‪ 0‬מאמר זה לא מצאתי במקום אחר‪.‬‬ ‫‪ 2‬מ' בכורים א'‪ ,‬ג'‪.‬‬ ‫‪ 1‬צ"ל‪ :‬שהוא‪.‬‬ ‫‪ 8‬היינו‪ :‬מנחה ‏ ח ד שה‪ ,‬וע" בא הדרש‪ :‬שבאותו היום נת ח ד ש העולם וכו'‪.‬‬

‫לשמות‬

‫רמג‬

‫שמעו ישראל מפי הגבורה‪ %%5.‬שלאחר הדברות כתיב ויאמרו אל משה דבר אתה‬ ‫עמנו (שם‪" ,‬ט)‪ .‬אמר ר' יהושע ‪RP‬‏ מוקדם ומאחר בתורה‪ ,‬אני אומר שלאחר‬ ‫שתי דברות אמרו דבר אתה עמנו ונשמעה‪ ,‬דכתיב תורה ‪ym‬‏ לנו משה (דב' >‬ ‫ד')‪ ,‬תורה [בגימטריא] תרי"א‪ 35: ,‬והתורה כולה תרי"ג מצות‪ ,‬שתים היכן הם‪ ,‬אלא‬ ‫הם אנכי ולא יהיה‪ ,‬שלא אמרן לנו משה‪ ,‬אלא?‪ 95‬הקב"ה‪ ,‬שנ' אחת דבר אלהים‬ ‫שתים זו שמעתי כי ‪yn‬‏ לאלהים וג' ‘‪ma‬‏ ס"ב‪"a ,‬‏‬

‫ולך י"י חסד כי אתה תשלם לאיש כמעשהו (שם‪" ,‬ג)‪ .‬אמר הקב"ה‪ %%9:‬אם‬ ‫קיימתם | א נכ י ‏ שמ' כ'‪ ,‬ב')‪ ,‬אני מקיים מה שאמרתי‪ ,‬אני אמרתי אלהים אתם‬ ‫(תה' פ"ב‪ ,‬ו')‪DNO ,‬‏ לאו‪ ,‬אכן כאדם תמותון ‪)WO‬‏ ז')‪ 4%9.‬אם קיימתם לא יהיה‬ ‫לך שמ' כ'‪ ,‬ג')‪ ,‬אני אקיים ונתתי משכני בתוככם*‪ 95‬וי" כ"ו‪" ,‬א)‪ ,‬ואם לאו‪,‬‬ ‫שמ' כ‪ ,‬ז')‪,‬‬ ‫שלח מעל פניו ויצאו (יר' ט"ו‪ ,‬א')‪no .‬‏ קיימתם לא תשא‬ ‫מקיים אני ‪YXI‬‏ ‪nss‬‬

‫‪" )way‬י בימינו וג' (יש' ס"ב‪ ,‬ח')‪ ,‬ואם לאו‪ ,‬לשוא‪688‬‬

‫‪,NO 82‬‏ ‪ snO‬וכור‬ ‫‏‪ ono‬א ‏)‪ os‬הניר"‬ ‫(שמ' כ'‪ ,‬ח')‪ ,‬אני מקיים מה שאמרתי ונזכרתם לפני י'י‬ ‫‏‪ om‬לאו‪ ,‬על נהרות בבל ‪wo‬‏ ישבנו גם בכינו בזכרנוז‪9‬ף‬ ‫‪DAT‬‏ את אביך ואת ‪NOJ‬‏ שמ‬ ‫קיימתם‬

‫את יגם השבת‬ ‫אלהיכם (במ' ”‪ ,‬ט')‪,‬‬ ‫‘‪mo‬‏ ‪ RC pS‬אם‬ ‫כ‪" ,‬ב)‪ ,‬אקיים מה‬

‫‏‪, pom sso‬עוטק רשפאו ומילשהל פ"ע ‪,‬ר"ספ ב"כפ ‏‪, Dw‬א"יק ‪,‬א"ע ‪):‬נ'שו ןינברו[ ןירמא‬ ‫כל הדברות שמעו ישראל מפי הגבורה]‪ ,‬שלאחר הדברות כתיב וכו'‪)yr .‬‏ השיב ר' יהושע ‪D1‬‏‬

‫לוי)‪ :‬אין מוקדם ומאוחר בתורה וכו'‪.‬‬ ‫‪ 188‬ג' מלות אלו הן בגליון‪.‬‬

‫‪ 3‬מן כאן חסר בפס"ר‪ .‬כל המאמר נתקצר בפדר"א‪DIA ,‬‏ פמ"א‪ ,‬ונאמר ‪YO‬‏ בפגנון גרוע‬ ‫רק‪ :‬כל מצות שבתורה ‪na‬‏ מצות וכו'‪.‬‬ ‫‪ 8‬מאמר זה בכמה שינויים גם בפסיקתא חדתא‪ ,‬לחג השבועות (בה"מ‪ ,‬ח"ו‪)wp ,)54-64 ,‬‏‬ ‫לפני זה קצת מן המאמר הנמצא גם למעלה כאן‪ ,‬היינו‪ :‬וכמה דברות שמעו מפי הקב"ה‪ ,‬שתים‪,‬‬ ‫אנכי ולא יהיה לך‪ ,‬הנה הוא דכתב (תרגום של‪ :‬הדא הוא דכתיב) אחת דבר אלהים שתים זו‬ ‫שמעתי‪ .‬אמר הקב"ה לישראל‪ :‬אם אתם מקיימים אנכי ה' אלהיך וכו'‪.‬‬ ‫‪ 4‬השוה כעין זה בספרי‪ ,‬דברים ש'כ‪ ,‬לפס' בנים לא אמון בם‪ .‬שונה בפסיקתא חדתא‪:‬‬ ‫אם אתם מקיימים אנכי ה' אלהיך‪ ,‬מקיים אני [לכם] אני ה' אלהיכם‪ ,‬ואם לאו‪ ,‬אקיים בכם‬ ‫אנכי ה' אלהיך אל קנא (שמ' כ'‪ ,‬ה')‪.‬‬ ‫אתכם‪no ,‬‏ הפפוק שלאחר"‪:‬‬ ‫‪ 65‬צריך להוסיף‪[ :‬גו']‪ ,‬היעו‪ :‬ולא תנעל נפשי‬ ‫ולהיפך ביר' ט"‪,‬‬ ‫ואתם ‪nap‬‏ לי לעם‪.‬‬ ‫והתהלכתי בתוככם והייתי לכם ללאהים‬ ‫א'‪ ,‬נאמר‪:‬‬

‫אין‬

‫נפשי‬

‫אל‬

‫ה עם‬

‫הזה שלח מעל פני ויצאו‪.‬‬

‫‪ 4‬צ"ל‪[ :‬מה] שאמרתי‪.‬‬ ‫(ע'י שעברתם על ‪,‬לא תשא את שם ה' אלהיך‬ ‫שוא‬ ‫‪ 6‬כאן כעין פירוש ‪eno‬‏ ל‬ ‫ל ש וא") הכיתי את בניכם וג'‪ .‬אולם בפסיקתא חדתא נזכר פסוק אחר שיש בו ענין שבועה‪:‬‬ ‫ואם לאו‪ ,‬אקיים בכם ויקצף וישבע לאמר אם יראה איש וגו' (דב' א'‪ ,‬ל"ה‪-‬ל"ו)‪,‬‬ ‫‪ 7‬שם‪DNO :‬‏ לאו‪ ,‬אקיים בכם וראו את כל ערותך (י"ח ט"ז‪ ,‬ל"ז)‪ ,‬אולם אין בפסוק זה‬ ‫פעל ‪.‬וכר‪.‬‬

‫מדרש חדש על התורה‪:‬‬

‫רמב‬

‫‪,‬ם ‪ "),‬המו התיה ‪5‬ז‪,:‬םתשודק ושריפש‬ ‫‪IND.‬‬ ‫‏‪on‬‬ ‫וקדשתם‬ ‫מתשמיש המטה‪ .‬אמר הקב"ה‪ :‬ירד משה אל המחנה‪ ,‬ואחר כך אני נותן תורתי‪,‬‬ ‫שלא יהיו אומרין‪ :‬משה היה מדבר עמנו מתוך הענן‪WW ,‬‏ ויאמר י'י אל‬ ‫משה רד העד בעם ג" שם‪ ,‬כ'א)‪ .‬וירד משה‪ ,‬והשמיע הקב"ה תורתו‪,‬‬ ‫‏‪ (WW‬הירד" ‏‪" Ss awe‬םעה "גו ‪,‬םש ‪).‬היכ ‏‪ oy‬ביתכ ‪,‬ןירחא = דיג רב‬ ‫אלהים ‏ ג" ם‪ ,‬כ'‪ ,‬א')‪ ,‬ויאמריזף אלהים יהי ‪ST‬‏ בר' א'‪ ,‬ג')‪ ,‬ללמדך‬ ‫‏‪ ory‬מתן תורה כיום שנברא העולם‪ ,‬שלא נברא אלא בדבור‪ ,‬שנ' בדבר "י וג'‬ ‫הלל‬

‫[לסדר נ"טי )‪ 7578‬או לקריאה של שבועות‪ :‬שמות‪’,s'L ,‬‏‬ ‫פפ'‪ .‬וידבר א להים‪ .‬זה שאמר הכתוב י'י יתן אומר המבשרות צבא‬ ‫אין כתיב כאן‪ ,‬אלא אומר‪ ,‬קול אחד‬ ‫ארים‪,‬‬ ‫רב ‘‪MA‬‏ ס"ח‪ 30,678" ,‬מ‬ ‫יצא מפיו‪ ,‬והיה נחלק לכמה קולות‪ ,‬ומשמיע לכל האומות‪my ,‬‏ מודין לו‪ ,‬שנ' יודוך‬ ‫י"י כל מלכי ארץ וגו' ‘‪ma‬‏ קל"ח‪ ,‬ד')‪778 .‬‬ ‫יצא קול ראשוןז‪ 9‬אנכי כף כ"ט‪ ,‬ע'א) ‏ י'י אלהיך גר שמ'כ‪,‬‬ ‫ב')‪( ,‬ווהשמים והארץ רעשו‪ ,‬וההרים והגבעות נתמטטו‪ %?%,‬והימים ונהרות ברחו‪,‬‬ ‫שנ' אלהים בצאתך לפני עמך בצעדך ביםייזי ‪SAP‬‏ רעשה וגו' (תה' פ"ח‪ ,‬ח'‪-‬ט')‪.‬‬ ‫וכן הוא אומר מה לך הים כי תנופ וג'‪ ,‬מלפני אדון חולי ארץ שם‪ ,‬קי"ד‪ ,‬ב'‪ ,‬ז')‪.‬‬ ‫יצא קול שי לא יהיה לך שמ כ ג')‪ .‬אמר ר' יהושע שתי דברות‬ ‫‪ 2‬ביותר שלמות בפדר"א‪ ,‬שם‪ :‬וכי מה היתה קדושתן של ישראל במדבר‪ ,‬ערלים לא‬ ‫היו בתוכן ‪. ..‬אלא על תשמיש המטה וכו'‪ .‬אמר הקב"ה‪ :‬ירד משה אל המחנה וכו' עד ‪,‬מה‬ ‫כתיב בתריה‪ ,‬וידבר אלהים וגו' "‪ ,‬כמו כאן‪.‬‬ ‫‪ 3‬צ"ל‪[ :‬וכתיב] ויאמר אלהים יהי אור‪ ,‬היינו שבשני הפסוקים נאמר ‪,‬אלהים"‪ ,‬ובכן הדרש‪:‬‬ ‫ללמדך וכו'‪ .‬משפט זה חסר בפדר"א‪.‬‬ ‫‪ 4‬השוה למעלה‪ ,‬צד ‪ .164‬וע"א ההקבלה ‪ap‬‏ י' הדברות וי' מאמרות שבהם נברא העולם‬ ‫השוה פס"ר‪ ,‬פכ"א (הוצ' מא"ש‪ ,‬ק"ח‪ ,‬ע"א)‪.‬‬ ‫‪ 5‬ע"א סדר זה ‪yp‬‏ למעלה‪ ,‬צד ‪ 064‬והלאה‪ ,‬אולם כאן ‪ppp‬‏ גדול ‪xo‬‏ ישנה דרשה חדשה‪,‬‬ ‫ויותר נראה שלפנינו המשך של הדרשה לשמ' י"ט‪ ,‬א' והלאה‪ ,‬שהתחילה למעלה‪yp‘ ,‬‏ רל"ט‪.‬‬ ‫השוה‬

‫גם הע' ‪.568‬‬

‫‪ 6‬השוה האגדה על פסוק זה במ"ת‪ ,‬צ"ב‪ ,‬ג' (הו"ב‪ ,‬צד ‪ ,304‬וש'נ)‪.‬‬ ‫‪ 778‬היינו‪ :‬כי שמעו אמרי פיך‪AwM .‬‏ מכילתא‪ ,‬בחדש‪ ,‬פ"ט (הוה"ר‪ :)882 ,‬רבי נתן אומר‬ ‫אתם ראיתם למה נאמר‪ ,‬לפי שהוא אומר יודוך "י כל מלכי ארץ כי שמעו אמרי פיך‪ ,‬יכול‬ ‫כשם ששמעו כך ראו‪ ,‬ת"ל ‪sno‬‏ ראיתם‪ ,‬אבל לא ראו או"ה‪ .‬ועיין עוד פס"ר‪ ,‬פכ'ג‪-‬כ"ד (הוצ'‬ ‫מא"ש‪ ,‬קכ"א‪ ,‬ע"א)‪.‬‬

‫‪ 8‬ביותר שלמות בפדר"א‪ ,‬פמ"א‪ :‬יצא קול ראשון וכו'‪.‬‬ ‫‪ 9‬צ"ל‪ :‬נתמוטטו‪.‬‬ ‫‪ 3‬במקרא‪ :‬בצעדך בישימון סלה‪.‬‬

‫רמה‬

‫לשמות‬

‫[לסדר ס'ט")‪woM :‬‏ כ"א‪S'0598 ,‬‏‬ ‫ואלה ה משפטים‪ .‬זשה ועוז מלך משפט אהב ‘‪NO‬‏ (תה' צ"ט‪ ,‬ד')‪6%8.‬‬ ‫בל העט הלבוהה והשבה לחהבי ‪oleh‬‏ כתוב לה יי הודולה נהגבורה וג דה'א‬ ‫כ"ט‪ ,‬י"א)‪ .‬אתה מוצא כל מי שהוא בעל זרוע אינו עושה משפט‪ ,‬אלא מעביר על‬ ‫המשפט‪,‬‬

‫אבל הקב"ה אוהב את המשפט‪,‬‬

‫שנ' אני ‪ 77‬אוהב משפט‬

‫"‪ND‬‏ (יש' ס"א‪,‬‬

‫ח')‪)paW .‬‏ בכסא הכבוד‪ ,‬שנ' ‪SIP‬‏ ומשפט ‪DDP‬‏ כסאך וגו' (תה' פ"ט‪DQ ,‬‏ לא‬ ‫מסרו אלא ליעראל‪ ,‬שנ' מגיד דבריו ליעקב חוקיו ומשפטיו לישראל לא עשה כן‬ ‫לכל )‪( 798‬שם‪pu" ,‬‏ כ')‪.‬‬ ‫אמרו חכמים‪9‬פי לעולם יהיו הדיינין יודעין את מי הן דנין‪ ,‬ויהיו העידים יודעין‬ ‫את מי הן מעידין‪ ,‬שנ' ועמדו שני האנשים וגו' (דב' "ט‪ ,‬י"ז)‪ ,‬ואומר אלהים נצב‬ ‫בעדת אל וגו' (תה' פ"ב‪ ,‬א')‪ .‬אמר ר' אלעזר‪ 999‬אם יש דין למטן‪ ,‬אין דין למעלן‪,‬‬ ‫‏‪ ps om‬ןיד ‪,‬ןטמל שי ןיד ‪.‬הלעמל ‪,‬דציכ ‏‪ ox‬ושע םינותחתה תא ‪,‬ןידה ןיא ןידה‬ ‫נעשה מלמעלן‪ .‬לפיכך הזהיר הקב"ה ואמר שמרו משפט ‪)yw‬‏ צדקה '‪N‬‏ (יש' נ"ו‪,‬‬ ‫א')‪ 999 ,‬מלמטה‪ ,‬שלא תגרמו למתוח עליכם ‪mop‬‏ מלמעלה‪.‬‬

‫מלמד‪mop 99:‬‏‬

‫המקלקל את הדין‪ ,‬גורם ה' דברים‪ :‬מהלל את השם‪ ,‬מטמא את הארץ‪ ,‬ומסלק‬ ‫השכינה‪ ,‬ומפיל את ישראל בחרב‪ ,‬ומגלה ‪emo‬‏ מארצם‪.‬‬ ‫לא תשא פני דל (" י"ט‪ ,‬ט"ו)‪ 399.‬שלא תאמר )‪ 912309‬הוא זה‪ ,‬והעשיר חייב‬

‫לפרנסו‪ ,‬אזכינו ‪DIP‬‏ ונמצא מתפרנס בכבוד‪ %9+,‬לכך נאמר לא תשא פני‬ ‫ד ל‪ .‬שלא*‪ 99‬תאמר עשיר הוא זה‪ ,‬בני‪ ?%9‬גדולים הוא זה‪ ,‬איך‪ 799‬אביישנו וארבה‬ ‫תשפוט‬ ‫"בצדק‪.‬‬ ‫‪ mw‬ישם‬ ‫‪naa‬‬ ‫בבשתה לכך ‪reps‬‏‬ ‫עמ יתך (‪mo‬‏ שלא יהא אחד (דף ל'‪ ,‬ע"א) מדבר כל צרכו‪ ,‬ולאחד תאמר‪:‬‬ ‫קצר דבריך‪ ,‬ושלא יהא דיין מאריך פנים כנגד זה‪ ,‬וממעיט פנים כנגד זה‪ ,‬או מעמיד‬ ‫לאחד‪ ,‬ומשיב‪%9‬י לאחד‪ .‬אמר ר' יהודה ז"ל שמעתי שאם רוצה הדיין להשיב את‬ ‫‪5‬‬

‫‪6‬‬ ‫ההפטרה‪.‬‬ ‫דה‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪0‬‬ ‫‪1‬‬ ‫בספרא‪,‬‬ ‫‪209‬‬ ‫‪8‬‬ ‫‪4‬‬ ‫‪5‬‬

‫ע"א סדר זה עיין למעלה‪ ,‬צד ‪ 964‬והלאה‪.‬‬

‫פתיחתא זו בת'ב‪ ,‬משפטים א'‪ ,‬ובת"ה א'‪ ,‬והשוה למעלה‪ ,‬צד ‪ 064‬ע"א הקשר ‪yo‬‏‬ ‫כאן הנוסח שונה בסוף‪.‬‬ ‫על פסוק זה ישנה פתיחה מיוחדת בת"ב ג'‪ ,‬ובת"ה ה' (והשוה למעלה‪ ,‬צד ‪.)074‬‬ ‫השוה תוס' סנהדרין א'‪ ,‬ט'‪ ,‬ובבלי ו'‪ ,‬ע"ב‪ ,‬למטה‪.‬‬ ‫השוה ת"ב‪ ,‬משפטים ז'‪ ,‬וש'"נ‪.‬‬ ‫בפסוק זה מתחילה ההפטרה לסדר דנן‪.‬‬ ‫כאן חסר הפסוק‪ :‬לא תעשו עול במשפט מ" י"ט‪ytra ,‬‏ שעליו נדרש המאמר הבא‬ ‫קדושים‪ ,‬פ"ד (הוצ' ‪NMD‬‏ פ"ח‪ ,‬ע"ד‪-‬פ"ט‪ ,‬ע"א)‪.‬‬ ‫בספרא‪YO ,‬‏ (פ"ט‪ ,‬ע"א)‪.‬‬ ‫בכ"י נכתב‪ :‬עשיר‪ ,‬ומתוקן בגליון‪ :‬עני‪.‬‬ ‫בספרא‪ :‬בנקיות‪.‬‬ ‫צריך להוסיף‪[ :‬ולא תהדר פני גדולן‪ ,‬שלא וכו'‪.‬‬

‫‪ 6‬צ"ל‪ :‬בן‪.‬‬ ‫‪ 7‬בספרא‪ :‬לא‪.‬‬

‫‪ 8‬צ"ל‪ :‬ומושיב‪.‬‬

‫המד‬

‫מדרש חדש על התורה‪:‬‬

‫שאמרתי וראו גוים צדקך וכל מלכים כבודך (יש' ס"ב‪ ,‬ב')‪ ,‬ואם לאו‪ ,‬אבות יאכלו‬ ‫בנים ‪n'888‬‏ (יח' ה'‪no .)" ,‬‏ קיימתם לא תרצח‪ ,‬‏ שמ כ'‪" ,‬ג)‪ ,‬מקיים אני‬ ‫שאמרתי ונתתי שלום בארץ‪ ,‬וחרב לא תעבר '‪n‬‏ (וי' כ"ו‪ ,‬ו'")‪ ,‬ואם לאו‪ ,‬והריקותי‬ ‫אחריכם חרב (שם‪ ,‬ל'ג)‪ .‬אם קיימתם | לא ‪NISA‬‏ שמ' כ'‪" ,‬ד)‪ ,‬מקיים אני‬ ‫מה שאמרתי אז תשמח בתולה במחול וג' (יר' ל"א‪ ,‬י"ב)‪ ,‬ואם לאו‪my ,‬‏ נשיכם‬ ‫אלמנות (שם‪ ,‬כ"ב‪ ,‬כ')‪no 999.‬‏ קיימתם לא תגנוב ‘‪wo‬‏ כ'‪ ,‬ט"ו)‪ ,‬מקיים‬ ‫אני ‪ydo‬‏ מה שאמרתי ואכלת את ‪wob‬‏ אויביך וגו' (דב' כ'‪" ,‬ד)‪ ,‬ואם לאו‪,‬‬ ‫‏‪ 8907p‬את אוצרות בית "י וגו' (מ"א‪ ,‬י"ד‪ ,‬כ")‪NO .‬‏ קיימתם ‏ לא תענה‬ ‫ברעך‪ .‬שמ כ'‪ ,‬ט"ז)‪ ,‬מקיים אני ואתם‪ 199‬עדי נאם יי (יש' מ"נ‪)NO )" ,‬‏ לאו‪,‬‬ ‫העידותי בכם היום וג' (דב' ח'‪" ,‬ט)‪ .‬אם קיימתם ‏ לא תחמוד ‏ שמ כ‪,‬‬ ‫"ז)‪ ,‬מקיים אני מה (דף כ"ט‪ ,‬ע"ב) שאמרתי ולא ‪moT‬‏ איש את ‪NOSJ‬‏ שם‪ ,‬ל"ד‪,‬‬ ‫כ"ד)‪ ,‬ואם לאו‪ ,‬נתנו מחמדיהם באוכל (איכה א'‪" ,‬א)‪.‬‬ ‫אמר הקב"ה‪ 999:‬בעולם הזה שמעתם קול הדיבור‪ ,‬ולא ראיתם דמות‪ ,‬שנ'‬ ‫קול דברים ‪sno‬‏ שומעים (דב' ד'‪ ,‬י"ב)‪ ,‬אבל לעולם הבא‪ ,‬קול צופיך נשאו קול‬ ‫וגו' (יש' נ"ב‪ ,‬ח')‪ %5.‬ולמה נתנה התורה במדבר‪ %%5+,‬מה המדבר אין לו ‪op‬‏‬ ‫כך התורה ‪rp‬‏ לה סוף‪ ,‬ארוכה מארץ מדה וגו' (אי י"א‪ ,‬ט')‪ .‬וכשם שאין לה סוף‪,‬‬ ‫כך ‪RP‬‏ סוף למתן שכרה‪ ,‬שנ' מה רב ‪waJ‬‏ אשר צפנת ליריאיך פעלת וגו" (תה'‬ ‫‪2‬‏ ‪CaN‬‬

‫‪ 8‬היינו‪ :‬ובנים יאכלו אבותם‪ ,‬ובכן ‪?YHT‬‏ גמור של כבוד אב ואם‪ .‬שונה שם‪NO :‬‏ אתם‬ ‫מקיימים כבד אביך‪ ,‬אקיים [לכם] למען יאריכון‪DNO ,‬‏ לאו‪ ,‬אקיים בכם אב ואם הקלו בך (ח'‬ ‫כ"ב‪ ,‬ז')‪ .‬אולם הנוסח כאן יותר הגיוני‪.‬‬ ‫‪ 9‬שם הובא פפוק יותר מתאים‪ :‬נשים בציון ענו בתולות בערי יהודה (איכה ה'‪ ,‬י"א)‪.‬‬ ‫‪ 0‬צ"ל‪ :‬ויקח‪.‬‬ ‫‪ 1‬צ"ל‪ :‬אתם‪.‬‬ ‫‪ 2‬כאן ישנה לפנינו חתימה של הדרשה‪ ,‬וע"א ‪nnom‬‏ אחרות עיין למעלה‪.764-864 ,‬‬ ‫הפתיחה כאן מתאימה היטב לסדר ‪)na‬‏ אשר ההפטרה שלו היתה מיש' ל"ה‪ ,‬א'‪-‬י" ‪)dnym‬‏‬ ‫לליה בי‬ ‫יר א "כב ד | יה" יהדד = אל החיג‬ ‫‪ 7020‬החנה בח נאמר "יהםח"‬ ‫ובכן ישנו כאן הדרש שלעוה"ב יתקיים הפסוק‪ :‬קול צופיך נשאו קול יחדו ירננו כי ‏ עין בעין‬ ‫יראו בשוב ה' ציון (יש' נ"ב‪ ,‬ח')‪ .‬שיבת ציון נזכרה גם בהפטרה זו‪ :‬ופדויי "י ישובון ובאו‬ ‫ציון ברנה וגו" גל'ה‪.)"" ,‬‬ ‫‪ 3‬השוה כעין זה בת"ב‪ ,‬במדבר כ' בסוף‪ ,‬ובת"ה י"ז בסוף‪ :‬אבל לעוה"ב‪ ,‬כשאחזיר שכינתי‬ ‫לציון‪ ,‬אני נגלה בכבודי על כל ישראל ורואים אותי וחיים לעולם‪ ,‬שנ' כי ‪yp‬‏ בעין יראו וגו'‪?yP .‬‏‬ ‫עור ‪enaj‬‏ עמ" רניד;‬ ‫‪ 4‬מאמר זה שייך להתחלת הפסקא‪ :‬ביום הזה באו מדבר סיי (שמ' י"ט‪ ,‬א')‪ .‬השוה‬ ‫פסרריכ'" ייב ‪iap‬‏ ע"א‬

‫רמז‬

‫לשמות‬

‫‪yaT‬‏ עברי שש שנים‪ .‬על שש ש' שש הנה שנא "י ונו'‬ ‫כי תקנה‬ ‫(מש' ו'‪ ,‬ט'ז)‪ ,‬וכולם עברו*יי עליהם ‪my‬‏ שש מצות לא תעשה‪?yaT ,‬‏ שש‪ .‬ואם‬ ‫חזר בתשובה ויעשה טוב‪ ,‬ינצלופיי משש‪ ,‬שנ' בשש צרות יצילך וגו' (אי" ה'‪ ,‬י"ט) זגפ‬ ‫שמ' כא‪ ,‬ה')‪ .‬שי פעמים‪ ,‬עד‬ ‫‏’‪ IDR‬העבד‬ ‫‏)‪ ON‬אמר‬ ‫פס'‪.‬‬ ‫שיאמר וישה‪ 819.‬והגישו אדוניו זו" שם‪ ,‬ו')‪[ .‬ומזה נשתנו דלת ומזוזה‬

‫מכל כלי הבית‪ ,‬פופ אמר הקב"ה‪ :‬אמרתי במצרים והגעתם אל המשקוף ואל שתי‬ ‫המזוזות (שם‪ ,‬י"ב‪ ,‬כ"ב)‪ ,‬ושמעו אבותיכם ועשו‪ ,‬וזה אמרתי לו כי לי בני ודף ל'‪,‬‬ ‫ע"ב) ישראל עבדים ‪yaT‬‏ הם ;וי" כ"ה‪ ,‬נ"ה)‪ ,‬אחרי כל והלך‪ 999‬וקנה אדון לעצמו‪,‬‬ ‫הגישו אל הדלת ואל המזוזה ששמעו לאמריו וירצע‪.‬‬

‫[לסדר ס"אנט"ז)‪wom :‬‏ כ"ב‪ ,‬כ"ד זי‬ ‫‏‪ aon‬את ‏‪ 2p py‬הקשה להבנ ‏‪ Jing‬שיא‬ ‫‏‪ EN‬כסף‬ ‫רע עין גג" מש' כ"ח‪ ,‬כ"ב)‪ %99,‬שמלוה ברבית‪ .‬אמר לו הקב"ה‪ :‬מה אתה‬ ‫מבהל לממון חבירך‪ ,‬להיות נוטל ממנו רבית‪awaS ,‬‏ להעשיר‪ ,‬סופך להיות עני‬ ‫ימכר לך אחיך העברי או העבריה‪ ,‬זה שבית דין מוכרין אותו לך‪ ,‬בא הכתוב ללמדך לשון‬ ‫קצרה‪ :‬כי תקנה עבד עברי‪ ,‬בין שמוכר את עצמו ובין שבי"ד מוכרין אותו לך (היינו‪ :‬אינו נמכר‬ ‫אלא לשש‪ ,‬כדעת ר' אליעזר בקידושין י"ד‪ya ,‬‏ ‪ nem‬הערת ר"ד האפפמאנן‪ ,‬ס" ל')‪.‬‬ ‫אמנם יש להודות שאם נקיים הנוסח כמו שהוא כאן‪ ,‬המובן יהיה שאין הפרש בין שהלך ומכר‬ ‫את עצמו‪ ,‬‏ ובין שמכרוהו ב"ד‪ ,‬‏ ובין שנמכר לנר‪-‬הדין שוה שאנו נמכר אלא לשש‪,‬‬ ‫ובכן ישנה דעה חדשה נוספת לאלו של ת"ק ור"א בקידושין י"ד‪ ,‬ע"ב‪ ,‬היינו א' זו של ת"ק‪ :‬המוכר‬ ‫את עצמו נמכר לשש ‪nna‬‏ על שש‪ ,‬מכרוהו ב"ד אינו נמכר אלא לשש; ב' זו של ר"א‪ :‬זה וזה‬

‫אינו נמכר אלא לשש‪ ,‬וג' זו בנוסח שלפנינו‪.‬‬ ‫‏‪. ORS ots‬רךבט‬ ‫‪6‬‬

‫צ"ל‪:‬‬

‫ינצל‪.‬‬

‫‪ 719‬מאמר זה לא מצאתי במקום אחר‪ .‬אגדה זו באופן סימבולי היא כעין זו של דורשי‬ ‫רשומות שנזכרה במכדרשב"י (צד זגנ‪ ,811-‬וקצת ממנה נמצאת גם במ"א‪ ,‬הו"ב‪ ,‬ח'א‪ ,‬קנ"ה‪:‬‬ ‫רמז‬

‫על ישראל שישראל‬

‫‪yaw‬‏‬

‫בשש גליות וכו'‪ ,‬ור'ד האפפמאנן‬

‫לא העיר‬

‫על זה‪ ,‬וכן‬

‫לא לויטרבאך ‪3-—ROJ‬‏ ‪.5.,‬א‪ ,1‬ח"א‪ ,)818-028 ,‬ואולי גם זו שלפנינו נובעת מ‪,‬דורשי רשומות"‪.‬‬ ‫‪ 8‬וכן במכילתא‪ ,‬מ' דנזיקין‪ ,‬פ"ב (הוה"ר‪ ,262 ,‬וש'נ)‪ ,‬אולם במכדרשב'י (צד ‪12‬ג)‪ :‬עד‬ ‫שיאמר וישנה וישלש‪.‬‬ ‫‪ 9‬כך דרש ר' שמעון ברבי מקרא זה כמין חומר (קידושין כ"ב‪ ,‬ע"ב)‪ ,‬ובירוש'‪ ,‬פ"א ‪DA‬‏‬ ‫נ"ט‪ ,‬ע"ד)‪ ,‬בקצור ובשם ר' אליעזר בן יעקב‪ :‬ולמה אל הדלת‪ ,‬שע"י דלת יצאו מעבדות לחרות‪.‬‬ ‫‪ 920‬צ"ל‪‎:‬‬

‫‪en‬‬

‫‪129‬‏ ‪ Ky‬סדר זה עיין למעלה‪ ,‬צד ‪ 574‬והלאה‪.‬‬ ‫‪ 2‬בכ"י אין שום הפסק בין הדרשה הקודמת ודרשה זו‪ ,‬מפני שהמעתיק היה כבר רגיל‬ ‫אצל המחזור השנתי‪ ,‬היינו‪ :‬פ' משפטים‪ .‬אולם הוספתי התחלת ‪noW‬‏ כפי תכניתו האמתית‬ ‫של מדרשנו‪.‬‬ ‫‪ 3‬פתיחתא זו בת"ה משפטים ‪yj‬‏ ת"ב ה'‪ ,‬ושמ"ר ל"א‪ ,‬י"ז‪ ,‬אולם הנוסח כאן שונה‪NOID ,‬‏‬ ‫‏‪ men‬ת"ה‪ ,‬בהר א'‪ ,‬ות"ב א'‪ :‬ד"א נבהל להון איש רע עין‪ ,‬זה המלוה מעותיו ברבית‪ ,‬שהוא נבהל‬ ‫להעשיר‪ ,‬ומארה ניתנה בנכסיו‪ ,‬שנ' ולא ידע כי חפר יבואנו‪.‬‬

‫מדרש חדש על התורה‪.:‬‬

‫רמו‬

‫שניהן‪ ,‬מושיב‪IRP ,‬‏ האיסור אלא אחד ‪yS‬‏ ואחד יושב‪ ,‬שנ' ועמדו שני האנשים‬ ‫ור רב םור‬ ‫מצינו שהמשפט והצדקה חביבין מן הקרבנות‪ ,‬שנ' עושה צדקה ומשפט נבחר‬ ‫לי'י מזבח (מש' כ"א‪ 70.909 ,‬ובכן אתה מוצא בדוד שהיה עושה משפט וצדקה‬ ‫(ש'ב‪ ,‬ח'‪ ,‬ט"ו)‪ ,‬כיצד‪wo ,‬‏ שבאו לדין‪ ,‬אחד עני ואחד עשיר‪ ,‬אם נתחייב העני‪,‬‬ ‫‪SIPA‬‏ עם‬ ‫היה נותן לו משלו עד שיתן לחבירו‪ ,‬ונמצא עושה משפט וצדקה‪,‬‬ ‫‪ 5018‬אמר ר' לוי כשישראל משמרין משפט וצדקה ממהרין‬ ‫‏‪ oot‬ומשפט‬ ‫לישועה שתבוא‪ ,‬שנ' כה אמר י'י שמרו משפט ‪)yw‬‏ צדקה וגו' (יש' נ'ו‪ ,‬א') גנפ‬ ‫‘‪wo‬‏ ‪ RW DNU‬אמר ר' שמואל בר נחמן‬ ‫פפ'‪ .‬ואלה המשפטים‬ ‫ראה מה ‪dna‬‏ למעלה ‪oq‬‏ הענין‪ ,‬ולא תעלה במעלות ונו' (שם‪ ,‬כ'‪ ,‬כ"ו)‪ ,‬וכי ערותן‬ ‫שלכהנים מגולות הן‪ ,‬והלא כתיב ועשה להם מכנסי בד וגו' (שם‪ ,‬כ"ח‪ ,‬מ"ב)‪ ,‬אל‬

‫תקרא במעלות אלא במעילות‪ ,‬שלא יאמר אדם‪:‬‬

‫אי זו מעילה שקרבנה חמור‪,‬‬

‫שאלך ואעלה עולה גדולה‪ ,‬לכך נאמר ולא תעלה במעלות‪ ,‬וסמיך ליה ואלה‬ ‫המשפטים‪ 9:?.‬אמר הקב"ה‪ :‬עסקו ‪anoJ‬‏ ובמשפט ובהצנע לכת‪ ,‬שנ' הגיד לך‬ ‫אדם מה טוב וגו" (מי" ו'‪ ,‬ח')‪ ,‬ואומר כי חפד חפצתי ולא זבח וגו' הו" ו'‪ ,‬ו')‪.‬‬ ‫פס'‪ .‬כ" "תק נה" שמ" ‪DN‬‏ ‪ SV‬וכי בר ישראל יחיה עבד‪ ,‬והלא‪/‬כבר‬ ‫נאמר כי לי בני ישראל עבדים וגו" גי" כ"ה‪ ,‬נ"ה)‪ ,‬אלא זה הלך ומכר ‪yson‬‏‬

‫ומכרוהו*גי בית דין ישראל‪ ,‬ונמכר [לגר‪ ,‬שנ'] וכי תשיג יד גר ‪( 9419‬שם‪ ,‬מ"ז)‪.‬‬ ‫‪9‬‬ ‫אין כתיב‬ ‫‪0‬‬ ‫‪119‬‬

‫השוה‬ ‫כאן‪,‬‬ ‫השוה‬ ‫היינו‪:‬‬

‫ביותר שלמות ד"ר‪ ,‬פ"ה‪ ,‬ג'‪ :‬זש'ה עושה משפט וצדקה נבחר לה' מזבח‪ ,‬כזבח‬ ‫אלא מזבח‪ ,‬כיצד וכו'‪.‬‬ ‫פנהדרין ו'‪ ,‬ע"ב‪.‬‬ ‫כי קרובה ישועתי לבוא (והשוה למעלה‪ ,‬צד ‪.)474‬‬

‫‪ 2‬השוה מה'"ג ב'‪=242 ,‬מכדרשב"י‪ :611-711 ,‬ד"א ולא תעלה במעלות על מזבחי‪ ,‬כשהוא‬

‫אומר וזבחת עליו את עולותיך ואת שלמיך‪ ,‬יכול יתכוין אדם לחטא כדי שיקריב קרבן‪ ,‬ת"ל‬ ‫ולא תעלה במעלות‪ ,‬אל תקרא במעלות‪ ,‬אלא במעילות‪ ,‬שלא יאמר אדם‪ :‬א"ה (צ"ל‪rpa :‬‏‬ ‫מעילה שקרבנה חמור‪ ,‬שאלך ואעשנה עולה גדולה‪ ,‬וכה"א כי אני ה' אוהב משפט שונא גזל בעולה‬ ‫(יש' ס"א‪ ,‬ח')‪ .‬מנוסח שלפנינו נראה שמאמר זה הוא חלק מדרשת ר"ש בר נחמן‪ ,‬ובכן אין להשימו‬ ‫במכדרשב'י כמו שעשה ר"ד האפפמאנן‪, .‬אל תקרא" זה נדרש באופן אחר בלק"ט לפסוק זה‬ ‫(הו"ב‪ ,‬ח"ב‪ ,)841 241 ,‬ועוד באופן אחר בס"א (הו"ב‪ ,‬ח"א‪ ,‬קנ"ד)‪ .‬שונה הוא הדרש על ‪,‬מה‬

‫כתיב למעלה ‪oy‬‏ הענין" וכו' בשמ"ר‪ ,‬פ"ל‪ ,‬ב'‪.‬‬ ‫‪ 3‬היינו‪ :‬או שמכרוהו בי"ד ישראל (היינו‪ :‬על גניבתו)‪.‬‬ ‫‪ 4‬מפני פסוק זה הוספתי בליקוי‪( :‬לנר]‪ ,‬אולם נוסח זה קשה‪ ,‬כי מצד אחד בן ישראל‬ ‫שמכרוהו בי"ד נמכר רק לבן ישראל אחר (ספרי‪ .‬דברים קי"ח; ספרא‪ ,‬בהר‪ ,‬פ'"ז; ומכדרשב"י‪,‬‬ ‫‪ :8‬ומניין כשיהא נמכר לא יהא נמכר אלא לך‪ ,‬ת"ל ונמכר לך גי" כ"ה‪ ,‬ל"ט)‪ ,‬ומניין כשבייד‬ ‫מוכרין אותו לא יהא מוכרין אותו אלא לך‪ ,‬ת"ל כי ימכר לך אחיך העברי (דב' ט"ו‪ ,‬י"ב);‬ ‫ומצד שני מי שנמכר לגר וכו' ‪RPI‬‏ יוצא בשש אלא ביובל ‪meM‬‏ ספרא‪ ,‬בהר‪ ,‬פ"ח‪ ,‬הוצ' ווייס‪,‬‬ ‫ק"י‪ ,‬ע'א‪ :‬וחשב ‪yo‬‏ ‪. .. PNA‬משנת המכרו לו עד שנת היובל‪ ,‬אינו יוצא בשש; וקידושין ‪OM‬‏‬ ‫ע"ב‪ ,‬למעלה‪ :‬ואם לא ינאל באלה‪ ,‬רבי אומר באלה הוא נגאל‪ ,‬ואין ננאל בשש וכו'‪ ,‬אמנם בבבלי‪,‬‬ ‫שם‪ ,‬ישנה דעה שר"י הגלילי ור"ע פליני עליה דרבי‪ ,‬אולם זו רק סברא‪ ,‬וההלכה היא כרבי)‪.‬‬ ‫מפני קושי זה יש לנסח כאן‪ :‬ונמכר לך‪ ,‬שנ' כי ימכר לך אחיך העברי‪ ,‬ובכן המשפט הוא‬ ‫כפי מכדרשב"י (צד ‪ :)811‬כי תקנה עבד עברי‪ ,‬זה שהוא מוכר את עצמו‪ ,‬ולהלן הוא אומר כי‬

‫לשמות‬

‫רמט‬

‫עליו נשך ‏ ש' כב‪ ,‬כ'ד)‪ .‬הזהר שלא‬ ‫‏‪ DD‬לא תשימון‬ ‫תלויהו ברבית‪( ,‬דף ל"א‪ ,‬ע'א) | נשך‪ ,‬כי נושך הוא את חבירו‪ .‬למה נאמר‬ ‫ומה הוא‬ ‫לא תשימון עליו נשך‪ ,‬לא היה צריך לאמר אלא לא תשים‪,‬‬ ‫‪%99‬‬ ‫ןימ‬ ‫וש‬ ‫ת‬

‫אלו העדים והערב והסופר והמלוה ‪yarp‬‏ בלא תעשה‪ ,‬שאלולי‬

‫שכתב לוה ואילולי שבאו העדים והערב‪ ,‬לא נטל כלום‪ .‬הרי כולם לוקין‪ .‬ואף‬ ‫המלוהז‪ 99‬מניין‪ ,‬שנ' לא תשיך לאחיך ‘‪pa‬‏ כ"ג‪ ,‬כ')‪ ,‬לא תתן לאחיך רשות‬ ‫לישוך‪ %39,‬שהרבית דומה למי ‪ww‬‏ נחש‪ ,‬ולא‪ 999‬הרגיש מיד עד שיפרח בו הפם‪,‬‬ ‫וכן הרבית אין אדם מרגיש בה עד שהיא פורחת בנכסים ובשדות ומכלה אותם‪.‬‬ ‫פס אל ‪alO‬‏ ‪ eR‬תיק ל ל גר" קשמ" כים‪,SNOT ,‬‏ הקביה‪ :‬טאל‬ ‫תקלל שופט‪ ,‬שאם תקלל‪ ,‬משלח אני את המארה במלאותך] ובדמעך‪ ,‬שהוא סמוך‪,‬‬ ‫מלאתך ודמעך וגו' (שם‪ ,‬כ"ח)‪049.‬‬

‫)‪ 9077‬ס"איאט"ז‪ :6‬שמות‪ ,‬כ"ג‪ ,‬כז'‪13‬‬ ‫הנה אנכי‪ 4 .‬זש'ה אכן כאדם תמותון וגו' ‘‪MT‬‏ פ"ב‪ 0.249 ,‬אמר להן‬ ‫הקב"ה‪ :‬הפלתם עצמכם‪ ,‬מתחלה הייתם משתמשין ברוח הקדש‪ ,‬עכשיו משחטאתם‬ ‫בעגל‪ ,‬אתם משתמשין במלאך‪ ,‬שנ' הנה אנכי שולח מלאך לפניך וגו'‪ .‬ועליו אמר‬ ‫ירמיה ואני אמרתי ‪RP‬‏ אשיתך בבנים וגו' (יר' ג'‪ 0(.349" ,‬אמר הקב"ה‪ :‬כשהייתם‬ ‫עושין רצוני‪ ,‬הייתי מנהג אתכם ומתהלך בתוככם‪ ,‬עכשיו כשהכעסתם אותי‪ ,‬אני‬ ‫מוסר אתכם למלאך‪ .‬אמר לפניו משה‪ :‬רבונו שלעולם‪xo ,‬‏ ‪ rp‬פניך הולכים‬ ‫(שמ' ל"נ‪ ,‬ט"ו)‪= .‬יהי שמו שלהקב"ה מבורך שהוא עושה רצון יריאיו‪ ,‬שנ' ויאמר‬ ‫פני ילכו והנחתי וג' (שם‪ ,‬י"ד)‪.‬‬ ‫‪ 6‬שמ"ר‪ ,‬פל"א‪ ,‬ו' בסוף‪ ,‬והשוה ת"ה ט'‪ ,‬בסוף (ועיין במכילתא‪ ,‬שם‪ ,‬פי"ט‪ ,‬צד ‪ ,613‬וש'נ)‪.‬‬ ‫בשמ"ר בטעות‪ :‬והדיינין והסופר‪ ,‬וצ"ל‪ :‬והמלוה והסופר‪.‬‬

‫‪ 7‬צ"ל‪ :‬הלוה‪ ,‬כמו בשמ"ר ובת"ה‪.‬‬ ‫‪ 8‬מן ‪,‬לא" חפר שם‪.‬‬ ‫‪9‬‏ ‪ ow‬הנוסח שונה‪ :‬ולא ידע עד שנתבטבט עליו‪ ,‬כך הרבית ‪RP‬‏ ‪ RTO‬מרגיש בו‬ ‫עד שתתבטבט עליו (ובת"ה‪ :‬עד שהיא מתבטבטת עליו)‪ .‬הפעל ‘‪,sin‬‏ ‪ amy‬לסם הוא כעין‬ ‫מה שנאמר ע"א נגע צרעת בויקרא‪" ,‬ג וי"ד‪.‬‬ ‫‪ 0‬כעין זה במכדרשב"י (צד ‪ ,351‬למעלה) בשם דורשי רשומות‪ :‬אלהים לא תקלל‪ ,‬מלאתך‬ ‫ודמעך לא תאחר‪ ,‬שאם קללת דיין תבואתך את מקלל‪ .‬וכן בשמ"ר‪ ,‬פל"א‪ ,‬ח' בסתם‪ :‬ואם קללת‪,‬‬ ‫תבואתך אתה מקלל‪ ,‬שנ' מלאתך ודמעך לא תקלל‪ ,‬לכך נכתבו זה אחר זה ‪)YW‬‏ האפפמאנן‬ ‫לא העיר על זה‪ ,‬וכן לא לויטרבאך במאמרו הנ"ל‪ ,‬צד ‪.)608‬‬ ‫‪1‬‬

‫ע"א סדר זה עיין למעלה‪ ,‬צד ‪ 974‬והלאה‪.‬‬

‫‪ 2‬הפתיחתא היא מתה' פ"ב‪ ,‬ו'‪-‬ז'‪ :‬אני אמרתי אלהים אתם ‪ ...‬וכאחד השרים תפולו‪,‬‬ ‫עיין שמ"ר‪ ,‬פל"ב‪ ,‬א' וז'‪ .‬מה שנמצא כאן הוא מאמרו של ר' פנחס הכהן ב"ר חמא שם‪ ,‬א' בפוף‪:‬‬ ‫אמר ‪dne‬‏ הקב"ה‪ :‬הפלתם עצמכם‪ ,‬לשעבר הייתם וכו'‪ .‬וע"א הקשר ‪yo‬‏ ההפטרה עיין למעלה‪,‬‬ ‫צד‬

‫‪.084‬‬

‫‪3‬‏ ‪ propa‬זה מתחילה פתיחתא אחרת שם‪ ,‬ב' וה'‪ ,‬והשוה ת"ה י"ז‪ ,‬ת'ב "‪.‬‬

‫מדרש' חדש על התורה‪:‬‬

‫רמח‬

‫ולאב פל‪ .‬ממונףוי הו =הל א ‪+‬הרע‬ ‫הזהירי‪ :‬הקבהשעלר הרבית;‪ -‬שג ‪NO‬‏‬

‫כיי = חסרי ‪ISIA‬‏‬ ‫‪SN‬‬ ‫‪teG‬‬ ‫‪elO‬‬

‫‪ )eoc‬לכך‬ ‫עמ ‪PSB 0‬‏‬

‫זכיתם‪ %?+‬לממון עשה ממנו עד שהוא בידך‪ ,‬ונחול ‪oow‬‏ העולם הזה והעולם הבא‪,‬‬

‫ודע כי כנפים יש לו וכנשר‬ ‫ה')‪ .‬אמר ר' יצחק*?‪ 9‬דרך‬ ‫מודה בהם‪ ,‬שכן איוב אומר‪,‬‬ ‫י"ט‪ ,‬י"ד)‪ ,‬וכתיב אוהבי עשיר‬

‫הוא פורח‪ ,‬שנ' התעוף עיניך בו ואיננו וג' (שם‪ ,‬כ"ג‪,‬‬ ‫‪AW‬‏ ודם‪NO ,‬‏ יהיה עשיר ויש לו קרובים עניים‪SW ,‬‏‬ ‫כשאירע לו עניות‪ ,‬חדלו קרובי ומיודעי שכחוני (אי'‬ ‫רבים (מש' י"ד‪ ,‬כ')‪ .‬והקב"ה אינו כן‪ ,‬אלא מחופף‪629‬‬

‫על העניים‪ ,‬שנ' כי אתה ‪yo‬‏ עני תושיע וגו" (תה' י"ח‪ ,‬כ"ח)‪.‬‬

‫את‬

‫עמך‪,‬‬

‫שוא‬

‫‏‪ ADD‬תלוה‬ ‫דר עמך‪729 ,‬‬ ‫אמרו חכמים‪?9‬י כל עברה שאדם עובר‪ ,‬הקב"ה ‪yva‬‏ עליו במשפט ונושא‬ ‫ונותן בדינו‪ ,‬שנ' ראיתי את >> יושב על כפאו וג'‪ ,‬ויאמר מי יפתה (מ"א כ"ב‪ ,‬י"ט‪-‬כ')‪,‬‬ ‫אבל מי שמלוה ברבית‪ ,‬אין הקב"ה נושא ונותן בדינו‪ ,‬אלא גומרו מיד‪ ,‬שנ' בנשך‬ ‫נתן ותרבית ‪dpm‬‏ ‪ %029 mo‬לא יחיה (יח' י"ח‪" ,‬ג)‪ ,‬מיד נחתם גזר דינו‪.‬‬ ‫שמ" כ"ב כיך)‪NO| .‬‏ השאלת‪STAS /‬‏ אל‬ ‫לא תה יה )‪ 51‬כנרשה= ‏‬ ‫תרחַקיהו‪ 999,‬אם יהיה לו בית או שדה או כרם‪ ,‬אל תאמר לו‪ :‬קח‪ 99:‬ממני כך‬ ‫וכך וכתוב לי על ביתך ועל שדך‪ ,‬ומחר הוא מפפיד‪ ,‬ואתה לוקיח ממנו‪ .‬אל תתן לו‬ ‫מעות ברבית‪ ,‬שאם?‪ 99‬נתת לו נושכו אתה‪ ,‬שכן ‪TIN‬‏ אומר את כספך לא תתן לו‬ ‫בנשך רכיה‬

‫ל‬

‫עמי‬

‫מה הוא אומר ‏‬

‫את‬

‫העני‬

‫לכך נאמר‬

‫אם‬

‫מה נשך כסף אף תרבית כסף‪ ,‬מה תרבית אוכל כך נשך‬

‫אוכל‪ %39.‬שנו חכמיםי‪ 99‬אי זה הוא נשך ואי זה הוא תרבית‪ :‬נשך‪ ,‬המלוה ‪ooy‬‏‬ ‫(בחומשה דינרין‪ ,‬וסאתים חטים בשלש‪ ,‬מפני שהוא נושך‪ ,‬שנ' לא ‪nep‬‏ ו"‪539‬‬ ‫(דב' כ'נ‪ ,‬כ')‪( .‬אומרו חכמיםי*‪9‬י המלוה את חבירו לא ידור בחצירו חנם‪ ,‬ולא‬ ‫ישכור ממנו בפחות‪ ,‬מפני שהוא רבית‪.‬‬ ‫‪ 4‬צ"ל‪ :‬זכיתה‪.‬‬ ‫‪ 5‬מאמר זה ‪ADNO‬‏ בת"ה‪ ,‬משפטים ט'‪ ,‬ובשמ"ר‪DR ,‬‏‬ ‫(הו"ב‪ ,24 ,‬וש'נ)‪.‬‬ ‫‪ 6‬בת"ה‪ :‬מחופף ומרחם על העניים‪ ,‬שנ' כי ה' יסד ציון ובה יחסו עניי עמו‪.‬‬ ‫‪ 729‬השוה מכילתא‪ ,‬מפ' דנזיקין‪ ,‬פי"ט (הוה"ר‪ ,‬צד ‪ :)518‬ענייך ‪ryM‬‏ ‪ yV‬ענייך קודמין‬ ‫לעניי עירך; עניי עירך ועניי ‪yV‬‏ אחרת‪ ,‬עניי עירך קודמין‪ ,‬שנ' את העני עמך‪ ,‬ועיין ת"ב ח'‪:‬‬ ‫אותו העני שהוא עמך וכו'‪.‬‬ ‫‪ 9‬צריך למחוק‪ :‬וגו'‪.‬‬ ‫‪ 8‬ת"ב ו'‪ ,‬ת"ה ט"ו‪ ,‬והשוה שמ"ר‪ ,‬פל"א‪ ,‬י"ד בסוף‪.‬‬ ‫‪ 0‬אות רי"ש אפשר לקרוא כמו דל"ת‪ ,‬היינו‪ :‬תדחקיהו‪ ,‬וכן בת"ה ט'‪ ,‬ושמ"ר‪ ,‬פל'א‪ ,‬ו'‪:‬‬ ‫תדחקנו‪ ,‬אולם ‪waj‬‏ ‪,‬תרחקיהו" יהיה שע"י עצת מרמה זו הוא מרחק אותו מאחוזתו‪NOID ,‬‏ גם‬ ‫במכדרשב"י (צד ‪ :)151‬אם הלויתה אותו‪ ,‬לא תדחקנו‪ ,‬לא תעקוף על שדהו או על חמורו‪.‬‬

‫באופן אחר במ"ת‪ ,‬ד'‪ ,‬נ'‬

‫‪1‬‬

‫מקודם נכתב‪ :‬כך‪ ,‬ומתוקן בגליון‪ :‬קח‪.‬‬

‫‪ 2‬בכ"י בטעות‪ :‬שאת‪.‬‬ ‫‪ 3‬ירוש' ב"מ‪ ,‬פ"ה‪ ,‬א' (דף י"‪ ,‬ע"א‪ ,‬למטה)‪ ,‬והשוה בבלי‪ ,‬ס'‪ ,‬ע"ב‪-‬ס'א‪ ,‬ע"א‪.‬‬ ‫‪4‬‬

‫משנה ב"מ ה'‪ ,‬א'‪.‬‬

‫‪ 5‬מן שנ' איננו במשנה‪ .‬וכאן חסר הביאור של תרבית‪ ,‬היינו‪ :‬המרבה בפירות וכו'‪.‬‬ ‫‪ %‬גם כאן היה יותר נכון‪ :‬שנו חכמים (היינו במשנה‪ ,‬שם‪ ,‬ב')‪.‬‬

‫לשמות‬

‫פס'‪ .‬‏‬

‫לי‪9,9‬‬

‫רנא‬

‫שאינו זז לא בעולם הזה ולא בעולם הבא‪ ,‬כי לי הארץ ‪ym‬‏‬

‫כ"ה‪ ,‬ב'ג)‪ ,‬כי לי כל בכור (במ' ג'‪" ,‬ג)‪ ,‬ואתם תהיו לי שמ' "ט‪ .)' ,‬אל בני‬ ‫ישראל‪ ,‬להציא גוים‪ %99.‬וזאת התרומה‪ ,‬שלשה*"ף? עשר דבר שעשה‬ ‫הקב"ה לישראל במצרים‪ ,‬ואלו הן‪ :‬ואלבישך רקמה ואנעלך תחש וגו'‪ ,‬ואעדך עדי‬ ‫וגו'‪ ,‬ותעדי זהב וכסף וגו" (יח' ט"ז‪-" ,‬י"ג)‪.‬‬ ‫‪,‬תשחנו ‪.99‬ןאכ דיתעו ה"בקה עורפל םכל‬ ‫‏‪ADDI ant‬‬ ‫פס'‪.‬‬ ‫בעדן‪" 99:‬ג דבר‪ ,‬ואלו הן‪ :‬וברא ‪oo‬‏ על כל ‪oop‬‏ הר ציון ועל מקראיה וג' (יש'‬ ‫הוהי‬ ‫זהב‪ ,‬כנגד מלכות בבל‪ 9%9,‬שנ' ראשיה די דהב טב (דנ' ב'‪ ,‬ל'ב)‪| .‬וכפ ף‪,‬‬ ‫כנגד מלכות מדי‪ ,‬שנ' חדוהי ודרעוהי די כסף ‪)woc‬‏ ונחשת‪ ,‬כגד ‪obom‬‏‬ ‫שמ'‬ ‫יון‪ ,‬שנ' מעוהי וירכתיה די נחש שם)‪ .‬ועורות אלים מאדמים‬ ‫כ"ח‪ ,‬ה')‪ ,‬כנגד מלכות אדום‪ ,‬שנ' ויצא הראשון אדמוני וגו' (בר' כ"ח‪ ,‬כ"ב)‪ .‬מה‬ ‫כתיב‪ %9,‬ש מן ל מאור ‘‪yo‬‏ ‪ Da‬ו')‪ ,‬זה מלך המשיח‪ ,‬שהוא עתיד לפדות‬ ‫את ישראל ‪oy‬‏ המלכיות ולהאיר להם‪ ,‬שנ' קומי אורי כי בא אורך וגמ' (יש' פ'‪ ,‬א')‪,‬‬ ‫וכתיב אצמיח קרן לדוד ‘‪ma‬‏ קל"ב‪ ,‬ז')‪.‬‬ ‫שחורה אני ‪NAM‬‏ (שה"ש א'‪ ,‬ה')‪ %%9.‬אמרה כנסת ישראל‪ :‬שחורה אני במעשה‬ ‫העגל‪ ,‬ונאוה אני במעשה המשכן‪ .‬שחורה אני במצרים‪ ,‬וימרו בי ולא אבו לשמוע‬ ‫אלי ונו' (יח' כ'‪ ,‬ח')‪ %%9,‬ונאוה אני במצרים בדם פסח ודם מילה‪ ,‬ואעבור ‪yos‬‏‬ ‫ואראך (שם‪ ,‬ט"ז‪ ,‬ו')‪ 6%9.‬שחורה אני בים‪ ,‬וימרו על ים בים פוף ‪ma‬‏ ק"ו‪ ,‬ז')‪,‬‬ ‫‏‪ MAN‬אני בים‪ ,‬שנ' זה אלי ואנוהו (שמ'‪ ,‬ט"ו‪ ,‬ב')‪ .‬שחורה אני בוינצו‪)PIN %9 ,‬‏ שם‬ ‫המקום ‪DDA‬‏ ומריבה ‏ שם י"ז‪ ,‬ז')‪ ,‬ונאוה ברפידים‪ ,‬שנ' ויבן משה מזבח וגו" (שם‪,‬‬ ‫‪ 7‬הסגנון קטוע כאן‪ ,‬ובשלמות בת"ב ג' (והשוה ת"ה‪ ,‬סוף סי" ג')‪ :‬ד"א דבר אל בני ישראל‪,‬‬ ‫ויקחו תרומה ‪RP‬‏ כתיב כאן‪ ,‬אלא ‪pni‬‏ ל י תרומה‪ ,‬כל דבר שנאמר בו לי‪sym ,‬‏ ובעוה"ב‪,‬‬ ‫)‪31‬‬ ‫‪ 8‬מן ‪,‬אל" מיותר כי זה כבר נדרש למעלה‪ :‬אל בני ישראל‪ ,‬פרט לנכרי ‪eew‬‏ מישראל‪.‬‬ ‫‪ 9‬צ"ל ‪[ :‬כנגד] י'ג וכו'‪ ,‬השוה ת"ב ד'‪ ,‬ות'ה ה'‪.‬‬ ‫‪ 0‬היינו‪ :‬י"ג דברים שנזכרו כאן (שמ' כ"ה‪ ,‬ג'‪-‬ז')‪.‬‬ ‫‪= 1‬בעדם (בעבורם)‪.‬‬ ‫‪2‬‬

‫ת"ב ו'‪ ,‬ות"ה ז'‪ ,‬בשינויים‪ .‬וע"א אגדה זו כנגד ד' מלכיות עיין למעלה‪ ,‬צד ‪,584-684‬‬

‫‪ 8‬היינו‪ :‬אחריו‪.‬‬ ‫‪ 4‬מאמר זה בשינויים הוא במ"א (הו"ב‪ ,‬ח'א‪ ,‬קס"ט) לפדר ‪oa‬‏ ושם ‪TIN‬‏ מקומו הנכון‬ ‫(עיין למעלה‪ ,‬צד ‪1o4(.‬‏ קצת ממאמר זה נמצא גם להלן (עמ' רנ'ג) בסוף הפיסקא לסדר ‪DY‬‏‬ ‫אולם גם זה שייך לסדר ‪otra‬‏ (עיין הע' ‪ .)579‬וע'א המאמר שלפנינו השוה גם שהש'ר‪ ,‬פ"א‪,‬‬ ‫פס' ה'‪.‬‬ ‫‪ 5‬היינו‪ :‬איש את שקוצי עיניהם לא השליכו ואת גלולי מצרים לא עזבו ואמר לשפוך‬ ‫בס'א הציטוט מתחיל מפסוק‬ ‫‪RIP‬‏ מצרים‪.‬‬ ‫חמתי עליהם לכלות אפי ‪amo‬‏ בתוך‬ ‫ז'‪ :‬ואמר אליהם איש וכו"‪.‬‬ ‫‪6‬‬

‫מפורש‬

‫יותר בשהש'ר‪:‬‬

‫ואמר‬

‫לך בדטיך חיי‪ ,‬זה דם הפסח‪,‬‬

‫ואמר לך בדמיך ‪nm‬‏‬

‫זה דם המילה‪.‬‬ ‫‪ 7‬צ"ל‪ :‬ברפידים‪ ,‬עיין בשהש"ר‪)wO ,‬‏ נזכר מקודם גם הפרט‪ :‬שחורה אני במרה וכו'‪.‬‬

‫מדרש חדש על התורה‪:‬‬

‫רנ‬

‫ויקח משה חצי הדם ג" שש' כיד‪ ,‬ו')‪ .‬מהיכן ידע משה חציו‬ ‫שלדם‪ ,‬אמר ר' ‪?roy‬‏ נשתנה מראהו עד שראהו משה ולקח‪ .‬ר' תנחומה‪9+‬‬ ‫אמר בת קול אמרה לו‪ :‬עד כאן חצי הדם‪ ,‬ולקח‪ .‬ר' ברכיה אמר מלאך הראה‬ ‫לו חציו‪ ,‬ולקח‪ .‬ר' יהודה אומר הביא מוזנים‪ 9+%‬והחצהו במשקל‪ ,‬ולקח חצין‪649.‬‬ ‫‪ DD‬רש לא‬

‫מ ש איה"במ‬

‫לע אשה‬

‫‪‎‬ייל ‪ee‬‬

‫)‪NOL‬‬

‫‪IDS‬‬

‫יודן?‪ 9+‬בוא וראה בכמה מקומות כבד הקב"ה את הזקנים‪ .‬במצרים אמר לו לך‪‎‬‬ ‫ואספת את זקני ישראל (שם‪ ,‬ג'‪ ,‬ט'ז)‪ .‬בסיני אמר לו ואל משה אמר (שם‪ ,‬כ"ד‪‎,‬‬ ‫א')‪ ,‬ואומר ואל הזקנים אמר שבו לנו בזה (שם‪ ,‬י"ד)‪ .‬באוהל מועד‪ xoT ‎‬ויהי‪‎‬‬ ‫ביום השמיני‪ NW ‎‬וי" ט'‪ ,‬א')‪ .‬בשליו אמר אספה לי וגו' (במ' "א‪ ,‬ט'ז)‪ .‬אמר‪‎‬‬ ‫הקב"ה‪ ddo ‎%?+%:‬הבא נות[‪ 9+9‬לזקנים כבוד‪ ,‬שנ' וחפרה הלבנה ובושה החמה‪‎‬‬ ‫כי מלך י'י צבאות בהר ציון ובירושלם ונגד זקיניו כבוד וגומ'‪( 959‬יש' כ"ד‪ ,‬כ"נ)‪‎.‬‬

‫‪ 15077‬ס"בני"ז)‪wom :‬‏ כ"ה‪ ,‬א'‪-‬ב' ]זג‬ ‫‪ Dy‬ל'א‪ ,‬ע'ב) ויקחו לי תרומה‪ rem ‎.‬שמע בני וקח אמרי‪‘OM ‎‬‬ ‫(מש' ד'‪ 0.259" ,‬אמר ר'‪ roy ‎‬שמע‪ ,‬פרט‪ dniw ‎‬שאנו שומיע; | בנ‪‎,‬‬ ‫פרט לנכרי שאינו בנו;‪ %9‬וק ח אמרי‪ ,‬ולא‪ oj ‎‬המל‪ .‬שנו חכמים‪ 59+‬ה'‪‎‬‬ ‫לא יתרומו‪ ,‬ואם תרמו אין תרומתן תרומה‪ :‬החרש‪ ,‬והשוטה‪ ,‬והקטן‪ ,‬והתורם שאינו‪‎‬‬ ‫שלו‪ ,‬ונכרי שתרם שלישראל אפילו ברשותו אין תרומתו תרומה‪ .‬ר' שמעון‪‎559‬‬ ‫‪ MsA‬לחרש‪‎‬‬ ‫מביא ‪+‬אותםינטן= הס דר הז ה‪= :‬דבה" שמ‪S B taS ‎‬‬ ‫שאינו לא שומע ולא מדבר;‬

‫אל‬

‫בני‬

‫ישראל‪,‬‬

‫פרט לנכרי שאינו מישראל‪; ‎‬‬

‫מאת כל‪ sew ‎‬פרט לקטן שאנו איש; אשר ידבנו לבו( פרט‪‎‬‬ ‫לשוטה שאין לבו נודבו; וזאת התרומה‪ %9,‬פרט לתורם את שאינו שלו‪‎.‬‬ ‫‪= 5‬מאזנים‪.‬‬ ‫‪ 4‬מקודם נכתב ברכיה‪ ,‬ומתוקן למעלה‪ :‬תנחומה‪.‬‬ ‫‪ 6‬כל המאמר הזה הוא בשם ‪NINO‬‏ ואמוראים אחרים בויק'ר‪ ,‬פ"ו‪ ,‬ה' (עיין שם‪ ,‬והשוה‬ ‫ילה"מ להושע‪ROJ ,‬‏ ‪ ,.S.N,‬ט'ו‪ ,‬צד ‪(481‬‬ ‫‪ 7‬מאמר ידוע זה הוא בכמה מקומות בשם רשב"י (ת"ה‪ ,‬שמות כ"ט‪ ,‬שמ"ר‪ ,‬פ"ה‪ ,‬י"ב‪ ,‬וי"ר‪,‬‬ ‫פי"א‪ ,‬ח'‪ ,‬וכו')‪.‬‬ ‫‪ 8‬חתימה זו כאן אפשר להביא בקשר עם ההפטרה‪ ,‬אולם במדרשים האחרים החתימה‬ ‫לסדר דנן היא שונה (השוה למעלה‪ ,‬צד ‪,)974-084‬‬ ‫‪ 9‬צ"ל‪ :‬אני נותן‪.‬‬

‫‪ 0‬צריך למחוק כי כאן סוף הפסוק‪.‬‬ ‫‪ 159‬ע"א סדר זה עיין למעלה‪ ,‬צד ‪ 184‬והלאה‪.‬‬

‫‪ 2‬פתיחתא זו גם למעלה בקטע ט"ז (עט' קכ"א)‪ ,‬ועיין שם בהערות‪.‬‬ ‫‪ 8‬צ"ל‪ora ‎:‬‬ ‫‪4‬‬

‫מ' תרומות א'‪ ,‬א'‪.‬‬

‫‪ 5‬היינו‪ :‬רשב"ל (ועיין למעלה‪yo‘ ,‬‏ קכ"א‪ ,‬הע' ‪.)12‬‬

‫פרט לתורם וכו'‪ ,‬וכן בירוש' תרומות‪ ,‬ריש פ"א ‪DA‬‏‬ ‫ם‪,‬‬ ‫‪ 659‬היעו‪ :‬אשר ‪NPN‬‏ מתא‬ ‫מ'‪ ,‬ע"א)‪ ,‬ושונה בת"ה‪ ,‬תרומה ג'‪ ,‬ת"ב ב'‪ ,‬ובקטע ט"ז למעלה‪.‬‬

‫לשמות‬

‫רנג‬

‫יוכל ‏‪ nnd‬פדיון ‏‪ awe‬אמר לו הקב"ה‪ :‬לא כשם שאתם סבורים‪ ,‬אלא זה יתנו‬ ‫(שם‪ ,‬ג')‪ .‬ובשעה שאמר לו את קרבני לחמי (במ' כ"ח‪ ,‬ב')‪ ,‬אמר לפניו‪ :‬רבונו‬ ‫שלעולם‪ ,‬אם אני אכניס כל ‪amom‬‏ ‪ myn‬שבעולם‪ ,‬יש מהן כדי העליה‪ ,‬ואם אני‬

‫אכניס כל ‪yxo‬‏ שבעולם‪ ,‬יש מהן כדי הבערה‪ ,‬שנ' ולבנון ‪sp‬‏ די בער וגו (יש'‬ ‫מ'‪ ,‬ט"ז)‪ .‬אמר לו הקב"ה‪ :‬לא כשם שאתה סבור‪ ,‬אלא זה האשה אשר תקריבו‬ ‫‏‪( 'n‬במ' כ"ח‪ ,‬ג')‪ ,‬ולא שניהם ‪aan‬‏ אחת‪ ,‬אלא את הכבש האחד תעשה וגו' (שם‪,‬‬ ‫ד')‪ .‬ובשעה שאמר לו ועשו לי מקדש (שמ' כ"ה‪ ,‬ח')‪ ,‬התחיל משה אומר‪ :‬כבודו‬ ‫שלהקב"ה מלא (דף ל"ב‪ ,‬ע"ב) העליונים והתחתונים‪ ,‬הלא את השמים ואת הארץ‬ ‫אני מלא וגו" (יר' כ"נ‪ ,‬כ"ד)‪ ,‬וכתיב השמים כפאי והארץ הדום רגלי וגו' (יש' ס"ו‪,‬‬ ‫א')‪ ,‬ואומר השמים ושמי השמים לא יכלכלוך ‘‪no‬‏ (מ"א ח'‪ ,‬כ"ז)‪ ,‬והוא אומר לי‬

‫עשה לי משכן‪ .‬אמר לו הקב"ה‪ :‬לא כשם שאתה סבור‪ ,‬אלא עשרים קרשים]‬ ‫בדרום וכ' בצפון וח' במערב‪ ,‬ואני מצמצם שכינתי ביניהן‪ ,‬שנ' ועשו לי מקדש‬ ‫וגו'‪ .‬הוי שדי לא מצאנוהו שגיא כח וגו'‪.‬‬ ‫למה נאוה‪,‬‬ ‫‏‪ Ind‬שחורה אני ‪NM‬‏ (שה"ש א'‪ ,‬ה')‪NO 579,‬‏ שחורה‬ ‫שחורה אני במצרים בחומר ובלבנים‪nam ,‬‏‬ ‫‏‪ mpd‬שחורה‪.‬‬ ‫‏‪ oom‬נאוה‬ ‫אני בסיני‪ .‬שחורה אני במעשה העגל‪nam ,‬‏ אני במעשה המשכן‪ .‬לכך נאמר ואת‬ ‫המשכן תעשה‪.‬‬

‫ולסדר ס"דני"ט)‪wom :‬‏ כ"ו‪ ,‬ל"א[‬ ‫‪NN‬‏ (מלא' א'‪ ,‬ב')‪779 ,‬‬ ‫פס'‪ .‬ועש ית פרכת‪"A .‬‏ אהבתי אתכם אמר‬ ‫אמר הקב"ה לישראל‪ :‬ראו מה חבה חיבבתי אתכם‪ ,‬צמצמתי שכינתי ביניכם‬ ‫שמ' כ"‪ ,‬ל'"ג)‪ ,‬ומבין שני הכרובים אשר על הארון‪%79.‬‬ ‫‏‪ nan‬לפרכת‪-‬‬ ‫שתהא מפרשת ‪ap‬‏ קדש הקדשים לקדש‪,‬‬ ‫פרכת‪,‬‬ ‫ועשית‬ ‫לכך ‪ND‬‏‬ ‫והבדילה הפרכת גג" שמ' כ'"ו‪ ,‬ל'נ)‪ .‬לכך נאמר ועשית פרכת‪.‬‬ ‫וכי משה עשה את מעשה המשכן‪ 999‬שכתוב בו ועשית מנורה*‪( %9%9‬שם‪ ,‬כ"ה‪,‬‬ ‫‪5‬‏‬

‫‪ propa‬זה נאמר‪ | :‬כיריעות‬

‫שלמה‪ ,‬ועי" יש לו קשר ‪yo‬‏ התחלת הסדר‪ :‬ואת‬

‫אולם אין קשר ‪YO‬‏ ההפטרה לסדר דנן מיש' פ"ו‪ ,‬א'‪-‬י"א‪.‬‬ ‫המשכן תעשה עשר יריעות‪,‬‬ ‫אמנם מקומו הראוי של מאמר זה ‪TIN‬‏ לסדר ‪oya‬‏ ‪ meM‬למעלה‪ ,‬הע' ‪ ,)69+‬והוא רק התחלת‬ ‫המאמר היותר ארוך למעלה‪ ,‬עמ' רנ'א‪-‬רנ"ב‪.‬‬ ‫‪ 6‬ע'א סדר זה עיין למעלה‪ ,‬צד ‪ 894‬והלאה‪ .‬רק במדרשנו ישנה פיסקא לסדר זה‪.‬‬ ‫‪7‬‬

‫פתיחתא מפסוק זה ישנה לסדר ס"ב (למעלה‪ ,‬צד ‪ ,)484‬ולסדר פ'נג (שם‪ ,‬צד ‪,)194‬‬

‫אולם היא מתאימה גם כאן (שם‪ ,‬צד ‪.)494‬‬ ‫‪ 8‬השוה שמ' כ"ה‪ ,‬כ"ב‪ :‬מבין שני הכרובים אשר על ארון העדות‪.‬‬ ‫‪ 9‬היינו‪ :‬לכם בין הקדש ובין קדש הקדשים‪.‬‬ ‫‪ 0‬השוה שט"ר‪ ,‬פל"ה‪ ,‬ג'‪.‬‬ ‫‪ 3‬צ"ל‪ :‬מנורת זהב‪.‬‬

‫מדרש ‪niw‬‏ על התורה‪:‬‬

‫רנב‬

‫ט"ו)‪ .‬שחורה אני בחורב‪ %%9,‬ונאוה אני בחורב‪ ,‬שנ' כל (דף ל"ב‪ ,‬ע"א) אנשר! דבר‬ ‫י"י נעשה ונשמע (שם‪ ,‬כ"ד‪ ,‬ז')‪ .‬שחורה אני במדבר‪ ,‬שנ' כמה ימרוהו במדבר (תה'‬ ‫ע"ח‪ ,‬מ')‪ ,‬ונאוה אני במדבר‪ ,‬מי זאת עולה מן המדבר‪( ,‬שה"ש ח'‪ ,‬ה')‪ %9.‬שחורה‬ ‫אני במשכן‪ ,‬שנ' את משכן י'י טמא (במ' י"ט‪”QA ,‬‏ ונאוה אני במשכן‪ ,‬שנ' וביום הקים‬ ‫את המשכן (שם‪ ,‬ט'‪ ,‬ט"ו)‪ .‬שחורה אני בשטים‪ ,‬וישב יש(ראל] בשטים ‏ שם‪ ,‬כ"ה‬ ‫א')‪DNM 979,‬‏ אני בשטים‪ ,‬שנ' ויעמוד פינחס ויפלל וגו" ‘‪ma‬‏ ק"ו‪ ,‬ל')‪ .‬שחורה‬ ‫אני במלכי ישראל‪nam ,‬‏ ‪ wo‬במלכי יהודה‪ .‬שחורה אני כל ימות השנה‪ ,‬ונאוה‬ ‫בשבת‪ .‬שחורה אני בעשרת השבטים‪ ,‬ונאוה אני בשבט יהודה ובנימין‪ .‬שחורה אני‬ ‫בעולם הזה‪ ,‬ונאוה אני לעולם הבא‪.‬‬

‫נלסדר ס'גני"ח)‪wom :‬‏ כ"ו‪S'07 ,‬‏‬ ‫תעשה‪ .‬ששה שדי לא מצאנוהו שניא כח וגו'‬ ‫פס'‪ .‬‏ ואת המשכן‬ ‫‏‪ OW‬ל"ז‪ ,‬כ"ג)‪ .‬כתיב היסופר לו כי אדבר וג' (שם‪ ,‬כ')‪NO ,‬‏ בא אדם לספר תהלתו‬ ‫וגדולתו שלהקב"ה‪ ,‬הוא ‪nnaoy‬‏ ‪ oy‬העולם‪rp 9*?,‬‏ בריה יכולה לספר אפילו מקצת‬ ‫גבורתו‪ ,‬שנ' מי ימלל גבורות ‪?en‬‏ (תה' ק"ו‪ ,‬ב')‪ .‬הוי שרי לא מצאנוהו וגו'‪ .‬שאין‬ ‫הקב"ה בא בטרחות על ישראל‪ ,‬ואינו בא על האדם הזה לפי כחו שהוא גדול‪,‬‬ ‫אלא לפי כח האדם הוא בא עליו‪ ,‬כיצד‪ ,‬כשנתן תורה לישראל‪ ,‬אילו בא עליהן‬

‫לפי כוחו‪ ,‬מי היה יכול לעמוד‪ ,‬אלא לפי כוחן בא עליהן‪ ,‬שנ' קול י'י בכח (שם‪,‬‬ ‫בח‪ ,‬לפי כוחו שלכל אחד ואחד‬ ‫כ'ט‪ ,‬ד')‪| ,‬בכוחו אין כתיב כן‪ ,‬אלא כ‬ ‫בא עליהן‪ .‬וכשנתן להן‪ ,‬כפי כוחן נתן להם‪ ,‬שנ' ‪nuo‬‏ ממטיר לכם לחם וגו' ‘‪wo‬‏‬ ‫ט"ז‪ ,‬ד')‪ ,‬וכשבקש מהן‪apw ,‬‏ לפי כוחן‪wo ,‬‏ עשירית האיפה סלת וגו" ‪yo‬‏ ה'‪" ,‬א)‪.‬‬ ‫‏‪ yn‬להן כ' עוף‪ 979‬כפי כוחו‪ ,‬שנ' ורוח ‪ooy‬‏ מאת "י ויגז שלוים ‘‪ap‬‏ י"א‪ ,‬ל"א)‪,‬‬ ‫וכשבקש מהן‪ ,‬לפי כוחן‪ ,‬שתי תורים (י" ה'‪" ,‬א)‪ .‬הוי שדי לא מצאנוהו וג'‪.‬‬ ‫אמר ר' יהודה‪+‬ז? ג' דברים שמע משה מפי הגבורה והרתיע לאחוריו‪ .‬בשעה‬ ‫שאמר לו ונתנו איש ‪DDA‬‏ נפשו (שמ' ל'‪”ac ,‬‏ אמר לפניו‪ :‬רבונו שלעולם‪ ,‬ומי‬ ‫‪ 8‬חסר הפסוק‪ ,‬ובשהש"ר‪ :‬שנ' יעשו ‪yad‬‏ בחורב ‘‪mM‬‏ ק"ו‪" ,‬טא אולם במ"א‪ :‬שנ' ובחורב‬ ‫הקצפתם את ה' (דב' ט'‪ ,‬ח')‪.‬‬ ‫‪ 9‬בשהש"ר הנוסח משובש‪ ,‬וצ"ל כמו כאן‪.‬‬ ‫‪ 0‬מן ‪,‬וישב" נוסף בגליון‪.‬‬ ‫‪ 179‬ע'א סדר זה עיין למעלה‪ ,‬צד ‪ .984-094‬הפתיחתא שלפנינו היא בשמ"ר‪ ,‬פל'ד‪ ,‬א'‪,‬‬ ‫לסדר ס"ב‪( %‬למעלה‪ ,‬צד ‪ ,)984‬אולם אפשר להביאה גם בקשר לסדר שלפננו‪.‬‬ ‫‪ 2‬היינו מפני שנ' בפסוק זה‪NO :‬‏ אמר איש כי יבולע‪ .‬ותחת "‪,xp‬‏ צ"ל‪ :‬שאין‪.‬‬ ‫‪ 38‬כנראה הנוסח משובש כאן‪ ,‬ובספרי‪ ,‬במדבר צ"ח (הוה"ר‪ ,‬צד ‪ ,)79‬נאמר שאף הממעיט‬ ‫כנס ‪,‬מאה כור"‪ ,‬ובלק"ט‪ :‬מאה איפות (עיין שם בהע' לשו' ‪ .)8‬ואולי צ"ל כאן‪ :‬נתן להן עוף‬ ‫תה' ‪y'n‬‏ כ")‪.‬‬ ‫כ'=כ נ ף‪ ,‬ע"פ הפסוק‪ :‬וימטר עליהם כעפר שאר וכחול ‪DO‬‏ עוף כנף‬ ‫‪ 4‬היינו ר' יהודה בר סימון (עיין בת"ה‪ ,‬כי תשא‪ ,‬י'‪ ,‬והשוה ת"ב‪ ,‬נשא י"ט‪ ,‬וש'נ‪ ,‬ומ"ת‪ ,‬צ"א‪,‬‬ ‫א'‪ ,‬הו"ב‪ ,‬צד ‪ ,598‬וש'נ)‪.‬‬

‫לשמות‬

‫רנה‬

‫)‪ 79077‬ס"ה(כ')‪wom :‬‏ כ"ז‪9] ,‬‬ ‫זשה וצדקתך אלהים עד מרום אשר עשית וגו" (תה'‬ ‫תצוה‪.‬‬ ‫ואתה‬ ‫ע"א‪ 0(,989" ,‬צדקה שהקב"ה עושה ‪yo‬‏ ישראל גדולה היא עד מרום‪ .‬אתה מוצא‬ ‫מתחלת ברייתו שלעולם ברא הקב"ה את האור‪ ,‬שנ' יהי אור ‪NM‬‏ (בר' א'‪ ,‬ג')‪,‬‬ ‫והיכן הוא אותו האור‪ ,‬שרוי עמו‪wI ,‬‏ ‪ NAS‬עימיה שרי ‪DT‬‏ ב'‪ ,‬כ"ב)‪ ,‬והוא עוטה‬ ‫אור‪ ,‬שנ' עוטה אור כשלמה וגו' (תה' ק"ד‪ ,‬ב')‪ ,‬וגלוי לפניו מה שבחושך כאור‪,‬‬ ‫שנ' גם חשך לא יחשיך וג'‪( 999‬שם‪ ,‬קל"ט‪ ,‬י"ב)‪ ,‬וידע מה בחשך כאור‪ 99: ,‬שנ' ידע‬ ‫מה בחשוכה וגו' (דנ' ב'‪ ,‬כ'ב)‪ .‬ועם כל האור הזה‪ ,‬הוא ‪oym‬‏ את ישראל שיקחו‬ ‫שמן זית זך להדליק לפניו‪ ,‬כמה שנ' ואתה תצוה וגו'‪ ,‬למה‪ ,‬בשביל לזכות את ישראל‬

‫ולכפר על נשמתן שהיא משולה בנר‪ ,‬שנ' נר י"י נשמת אדם וגו" (מש' כ'‪ ,‬כ"ז)‪.‬‬ ‫אמר ר' יהושע?‪ 99‬נמשלה המצוה בנר‪ ,‬ונמשלה התורה באור‪ ,‬שנ' כי נר ‪oym‬‏‬ ‫ותורה אור (שם‪ ,‬ו'‪ ,‬כ"ג)‪ ,‬עשה ‪NTO‬‏ מצוה אחת‪ ,‬דומה למי שמדליק ‪ 229399‬בתוך‬ ‫ביתו‪ ,‬ואין אחר משתמש לאורו אלא הוא וביתו‪ ,‬כך כל מי שהוא עושה מצוה‪RP ,‬‏‬

‫המצוה מאירה אלא לו ולביתו‪ ,‬לכך נמשלה המצוה בנר‪ %9+.‬מה הנר אם נשבה‬ ‫בו הרוח מכבתו‪ ,‬כך כל מי שהוא עושה מצוה והשלה אותו*‪ 99‬יצר הרע וחטא‪,‬‬ ‫נכבית המצוה‪ ,‬שנ' כל צדקותיו אשר עשה לא תזכרנה לו (יח' י"ח‪ ,‬כ"ד)‪ .‬ונמשלה‬ ‫תורה באור‪ ,‬מה אור מאיר את הבריות שלא יכשלו‪ ,‬כך התורה מאירה כל מי‬ ‫שהוא ‪yop‬‏ בה שלא ישלט‪smi 999‬‏ יצר הרע‪ ,‬ועשה‪ 799‬אותו שלא יכשל בחטא‪,‬‬

‫שנ' מצות י'י (דף ל"ג‪ ,‬ע"ב) ברה מאירת עינים (תה' י"ט‪ ,‬ט')‪ ,‬שהיא מאירה עיניו‬ ‫מלחטא‪ ,‬שהוא יודע עונש כל חטא וחטא ואינו חוטא‪ ,‬לכך נמשלה התורה באור‪,‬‬ ‫‪8‬‬

‫ע'א סדר זה עיין למעלה‪ ,‬צד ‪ 594‬והלאה‪.‬‬

‫‪ 9‬פתיחתא זו נמצאת רק כאן‪ ,‬וע"א הקשר ‪Yo‬‏ ההפטרה עיין למעלה‪ ,‬צד ‪ .894‬אולם‬ ‫יש להעיר שלסדר הדומה‪ :‬צו את בני ישראל ויקחו אליך שמן זית זך כתית למאור להעלוה‬ ‫נר תמיד (וי" כ"ד‪ ,‬א' והלאה) ישנה פתיחתא מפסוק זה וי"ר‪ ,‬פל"א‪ ,‬א'‪ ,‬והשוה להלן בכרך ב')‪.‬‬ ‫ולסדר אחר הדומה‪ :‬בהעלותך את הנרות (במ' ח'‪ ,‬א' והלאה) ישנה פתיחתא על‪ :‬ה' חפץ‬ ‫למען | צדק ו ידיל תורה ויאדיר (יש' מ"ב‪ ,‬כ"א) אשר קרובה בתכנה לזו שלפננו ‪yp‬‏‬ ‫ת"ב‪ ,‬בהעלותך ב'‪ :‬ת"ה ב'‪ .,‬ובס"ר‪SEV ,‬‏ א'‪ ,‬והשוה ג"כ בכרך ב' ‪enaC‬‏ כבר העירונן למעלה‬ ‫(צד ‪ )794‬שע"י שיווי הסדרים בהתחלתם ישנו ג"כ שיווי באגדות עליהם‪.‬‬ ‫‪ 0‬מן ‪,‬שנ' ‪"IDA‬‏ בין השורות‪.‬‬ ‫‪ 199‬מן ‪,‬וידע" נוסף בגליון‪.‬‬ ‫‪ 2‬מאמר זה גם במה'ג ב' (למעלה‪ ,‬צד ‪)vo ,)894‬‏ מתחיל בתור פתיחתא‪ :‬זהש"ה כי נר‬ ‫מצוה ותורה אור‪ ,‬א"ר יהושע ‪. . .‬באור‪ ,‬עשה אדם וכו'‪ .‬ועיין שם ע"א ‪TPW‬‏ ‪ YO‬ההפטרה‪.‬‬ ‫‪8‬‬

‫צ"ל‪ :‬נר‪.‬‬

‫‪ 4‬מן‪ :‬כך כל מי‪ ,‬חסר ‪wo‬‏ בכ"י זה של מה'ג שהשתמשתי בו‪.‬‬ ‫‪ 5‬משפט זה מתוקן בכ"י‪ :‬והשליט בו‪ ,‬אולם גם במה'"ג‪NO :‬‏ השלה אותו יצר רע‪.‬‬ ‫‪ 6‬צ"ל‪ :‬ישלה‪.‬‬ ‫‪ 7‬בועושה ‪Dw‬‏ התורה)‪ ,‬ובמה'ג‪ :‬כך התורה מאירה לעוסקים בה שלא יכשלו בחטא‪.‬‬

‫מדרש חדש על התורה‪:‬‬

‫רנד‬

‫ל"א)‪ ,‬ועשית שלחן (שם‪ ,‬כ"ג)‪ ,‬ועשית יריעות עזים (שם‪ ,‬כ"ו‪rC ,‬‏ ועשית פרכת‪,‬‬ ‫חוץ מן הארון שכתוב בו ועשו ארון וגו' (שם‪ ,‬כ"ה‪ ,)" ,‬אלא אמר לו הקב"ה למשה‪:‬‬ ‫דבר אליהם‪mo ,‬‏ יעשו‪ ,‬ואני מעלה עליך כאילו אתה עשית ‪sma‬‏ הרי למדנו‬ ‫ממנו ‪woS‬‏ מי שהוא מצוה לאחר שיעשה את המצוה‪ ,‬כאילו הוא עשאה‪ .‬לכך נקרא‬ ‫המשכן על שמו‪ ,‬שנ' ומשכן ?> אשר עשה משה במדבר (דה"א‪ ,‬כ"א‪ ,‬כ"ט)‪| .‬לכך‬ ‫נאמר ועשית פרכת‪%9: .‬‬ ‫ולפני הפרוכת היה ‪wan‬‏ הנחושת נתון‪ ,‬שנ' ונתת ‪sma‬‏ לפני הפרכת ‏ שמ' ל'‪,‬‬ ‫ו')‪ ,‬ושלחן בצפון‪ ,‬ומנורה בדרום‪ .‬שנו חכמים?‪ %9‬י' שלחנות עשה שלמה‪ ,‬שנ' ויעש‬ ‫שלחנות עשרה (דה"ב‪ ,‬ד'‪ ,‬ח')‪ .‬ואם תאמר ה' בדרום וה' בצפון‪ ,‬והלא ‪sp‬‏ השלחן‬ ‫שמ כ"‪,‬‬ ‫כשר אלא בצפון‪ ,‬ש' והשלחן תתן על צלע צפון‬ ‫ל"ה)‪ ,‬ומה תלמוד לומר ה' מימין וה' משמאל ‪a‬‏ שם)‪ ,‬אלא ה' ‪now‬‏‬

‫שלשלחן משה וה' משמאלו‪ .‬ואפע"פי כן לא היה מסדר אלא על שלחנו שלמשה‪389‬‬ ‫בלבד‪ ,‬שנ' והשלחן תתן על צלע צפון‪ .‬ועליו לחם הפנים‪ .‬וי' מנורות‪ %9+‬עשה‬ ‫שלמה‪ ,‬שנ' ויעש את מנורות הזהב עשר כמשפטן ויתן בהיכל וגו' (דה"ב‪ ,‬ד'‪ ,‬ז')‪,‬‬ ‫ואם תאמר ה' בדרום וה' בצפון‪ ,‬והלא אין המנורה כשרה אלא בדרום‪ ,‬שנ' ונתת‪%489‬‬ ‫את (דף ל"ג‪ ,‬ע"א) המנורה באהל מועד נכח השלחן (שמ' מ'‪ ,‬כ"ד)‪ ,‬ומה תלמוד‬ ‫לומר ה' מימין וה' משמאל (דה"ב‪ ,‬שם)‪ ,‬אלא ה' מימין מנורה שלמשה וה' משמאלה‪.‬‬ ‫אעפ"כ לא היה מבעיר אלא על מנורתו שלמשה‪ ,‬שנ' ומונורת הזהב] ונרותיה לבער‬ ‫בערב כי שומרים אנחנו וגו' (דה"ב י'ץ‪" ,‬א)‪ .‬אמר ר' יוסי"‪ 99‬לכולהון מבעיר‪,‬‬ ‫שנ' ואת המנורות ונירותיהם לבערם כמשפט לפני הדביר שם‪ ,‬ד'‪ ,‬כ')‪ .‬ובכל‬ ‫יום ויום כהן נכנס ומקטיר את הקטורת על מזבח הזהב‪ ,‬ומטיב את הנירות לפני‬ ‫הפרכת‪ .‬לכך נאמר ‪)ywM‬‏ פרכת‪.‬‬

‫בעולם הזה היו ישראל עושין פרוכת לפני הארון‪ ,‬שלא היו‪ %%9‬מביטין בארון‬ ‫ומתים‪ ,‬מפני שהשכינה שרויה עליו‪ ,‬שנ' ונועדתי לך ‪wo‬‏ שמ' כ"ה‪ ,‬כ"ב)‪ ,‬אבל‬ ‫לעולם הבא זוכין לראות פני השכינה ואין נזוקין‪ ,‬שנ' כי ‪yp‬‏ בעין יראו בשוב יי‬ ‫ציון וג' (יש' נ"ב‪ ,‬ח')‪789 ,‬‬ ‫‪ 1‬בכ"י בטעות‪ :‬כפרת‪.‬‬ ‫‪ 2‬השוה תוס' מנחות‪ ,‬פי"א‪ ,‬ט'‪ ,‬ובבלי צ"ח‪ ,‬ע"ב‪ ,‬וצ"ט‪ ,‬ע"א‪ ,‬ועיין ברייתא דמלאכת המשכן‪,‬‬ ‫הוצ' מא"ש‪ ,‬צד ‪ ,85-06‬וש'"נ‪.‬‬

‫‪ 8‬בכ"י נכתב מקודם‪ :‬שלשלמה‪ ,‬ומתוקן‪ :‬שלמשה‪.‬‬ ‫‪ 4‬תוס'‪ ,‬שם‪ ,‬י'‪ ,‬ובבלי‪ ,‬שם‪ ,‬צ'ח‪ ,‬ע"ב‪ ,‬וברייתא דמלאכת המשכן‪ ,‬שם‪ ,‬צד ‪ ,56‬וצד ‪—86‬‬ ‫‪ ,9‬וש'"נ‪.‬‬

‫‪3‬‬

‫צ"ל‪ :‬וישם‪.‬‬

‫‪ 5‬היינו‪ :‬ר' יוסי ברבי יהודה‪ .‬לכולהון=על כולהון‪.‬‬ ‫‪6‬‬

‫צ"ל‪ :‬יהיו‪.‬‬

‫‪ 7‬ע"א חתימה זו עיין למעלה‪ ,‬צד ‪.894-494‬‬

‫השוה עוד למעלה‪yp‘ ,‬‏ רמ"ד‪ ,‬הע' ‪398‬‬

‫לשמות‬

‫שתתערבנו הוא מפריש‬ ‫בוראם ומפרישין עצמן‬ ‫וג' (דב' כ"ו‪ ,‬י"ט)‪ .‬מה‬ ‫להמתיק להם במשיח‪,‬‬

‫רנז‬

‫עצמו ונעשה עליון‪ ,‬כך ישראל כל ‪roy‬‏ ‪ waj‬עושין רצון‬ ‫מאומות העולם‪ ,‬הן נעשין עליונים‪ ,‬שנ' ולתתך עליון על‬ ‫הזית‪ ,‬תחלתו מר ופופו מתוק‪ ,‬כך ישראל‪ ,‬מר להן במלכיות‪,‬‬ ‫שנ' והיה ראשיתך מצער ‪NA‬‏ ‪ )YO‬ח'‪ 1').9991 ,‬אשריטגטו‬

‫חתן ששמח בכלה וכלה שומחת בחתן‪.‬‬

‫כלה שומחת בחתן‪ ,‬שוש ‪WW‬‏ בי"י וגו'‬

‫(יש' ס"א‪ ,‬י")‪ ,‬וחתן ששמח בכלה‪ ,‬כי יבעל בחור בתולה יבעלוך בניך וגו" (שם‪,‬‬ ‫פיב הו)‪.‬‬ ‫אמר ר' חייא ‪ 551101‬שביקש הקב"ה מישראל‪ ,‬לא היה ‪apw‬‏ מהן לעצמו אלא‬ ‫כדי לזכותן בהם‪ .‬הדם שהן זורקין‪ ,‬כדי לכפר על נפשותיהן‪ ,‬שנ' כי הדם הוא‬ ‫בנפש יכפר (וי" "ז‪" ,‬א)‪nba .‬‏ שהן מקטירין‪ ,‬לכפר על טפשות הלב‪ ,‬שנ' טפש‬ ‫כחלב ‪mm‘ 5972101‬‏ קי"ט‪ ,‬ע')‪ .‬עולה‪ ,‬לכפר על הרהור הלב‪ :5:9.‬חטאת‪ ,‬לכפר‬ ‫על שגגות‪ .‬אשם‪ ,‬לכפר על הזדונות‪ 9+.‬שעירי ‪yo‬‏ הכפורים‪ ,‬לכפר על הענות‪,‬‬

‫שנ' ונשא השעיר עליו וגו' וי" ט"ז‪ ,‬כ"ב)‪ .‬נר שהן מדליקין‪ ,‬לכפר על נשמתן‪ ,‬שני‬ ‫נר י"י נשמת (דף ל"ד‪ ,‬ע"א) אדם וגו" (מש' כ'‪ ,‬כ"ז)‪ 592.‬ומה‪%19‬ג נשתנה זית ‪pob‬‏‬ ‫השמנים‪ ,‬זית תחלתו מר וסופו מתוק‪ ,‬כך ישראל בנפש מרה בעולם הזה‪ ,‬כדי‬ ‫שיקבלו שכר לעולם ‪nar‬‏ שנ' להיטיבך באחריתך (דב' ח'‪ ,‬ט"ז)‪ .‬מה הזית תחלתו‬ ‫מר וסופו מתוק‪ ,‬כך ישראל אין חוזרין למוטב עד שבצר להן‪ ,‬שנ' בצר להם ישחרונני‬ ‫נה ה טי ש" בצרלך ול דב" די לי ‪70‬‬ ‫‪ 9001‬ע'א הקבלה זו בין זית וישראל עיין שהש"ר‪ ,‬פ"א‪ ,‬פס' ג'‪ ,‬והשוה שט"ר‪DO ,‬‏ א';‬ ‫‏‪'); Notas hal Based‬ג יףוסב‬ ‫‪ 0‬אין המשך ישר במאמר זה למה שנאמר מקודם‪ ,‬וברור שהפגנון קטוע‪ .‬כנראה חסר‬ ‫כאן דרש על שה'ש א' ג'‪ :‬לריח שמניך טובים שמן תורק שמך (ובשהש"ר ישנה אגדה ע"א שמן‬ ‫בך‪,‬‬ ‫וישראל)‪ ,‬ואח"כ הובא הפסוק שלאחריו‪ :‬משכני אחריך ‪ ...‬נגילה ונשמחה‬ ‫ובכן ההמשך‪ :‬אשרי חתן ששמח בכלה וכו' (השוה שהש"ר לפפ' זה‪ ,‬ופסדר'כ‪ ,‬שוש אשיש‪ ,‬הו"ב‪,‬‬ ‫קמ"ז‪ ,‬ע"א‪ ,‬והלאה)‪ .‬עיין ‪yT‬‏ ‪ amy‬למשיח‪ ,‬שנזכר כאן‪ ,‬פסדר'כ‪ ,‬פסקא ‪NNIN‬‏ דשוש אשיש‬ ‫(שם‪ ,‬קמ"ט‪ ,‬ע"א)‪ :‬והלבוש שעתיד להלביש למשיח‪ ,‬יהיה הולך ומבהיק מפוף העולם ועד סופו‪,‬‬ ‫וישראל משתמשים לאורו ואומרים‪ :‬אשרי שעה שמשיח נברא וכו' ‪)MyM‬‏ פפ"ר‪ ,‬שוש אשיש‪,‬‬ ‫הוצ' מא"ש‪ ,‬קס"ד‪ ,‬ע"א)‪ .‬עיין עוד להלן‪ ,‬הע' ‪,8101‬‬ ‫‪:‬ג צ"ל‪ :‬כל ‪pm‬‏‬ ‫‪2‬‬

‫צ"ל‪ :‬לכם‪.‬‬

‫‪8‬‬

‫זה הוא מאמר ידוע של רשב"י‪ :‬לעולם אין העולה באה אלא על הרהור הלב טי"ר‪,‬‬ ‫ועיין תיב‪-,‬לך ו'ג לפעלה‪ ,‬צד ‪541‬‬

‫פב‬

‫‪ 4‬השוה ת'ב‪ ,‬צו ט'‪)nm ,‬‏ ז'‪ryp ,‬‏ עוד בת"ה‪ ,‬תצוה ‪os‬‏ תדע שכל הקרבנות‬ ‫כולן לצרכיהן של ישראל‪ ,‬וכו'‪.‬‬ ‫‪ 5‬השוה גם למעלה בסוף הפתיחתא ‘‪yo‬‏ ‪ nacs‬למה‪ ,‬בשביל לזכות את ישראל ולכפר‬ ‫על נשמתן שהיא משולה בנר‪ ,‬וכו"‪.‬‬ ‫‪6‬‬

‫צ'"ל‪ :‬ולמה‪.‬‬

‫‪ 7101‬השוה מאמרו של ר' ‪ynap‬‏ (מנחות נ"ג‪ ,‬ע"ב למטה)‪ :‬למה נמשלו ישראל לזית‪ ,‬לומר‬ ‫לך‪ :‬מה זית אינו מוציא שמנו אלא ע"י כתית‪ ,‬אף ישראל ‪xp‬‏ חוזרין למוטב אלא ע"י יסורין‪.‬‬

‫מדרש חדש על התורה‪:‬‬

‫רנו‬

‫שנ' ותורה אור‪ %99.‬וכל מי שאינו עוסק בתורה‪ ,‬כשילך‪ 999‬באפילה ונכשל‪ ,‬שנ'‬ ‫דרך רשעים כאפלה )‪( 70001‬שם‪ ,‬ד'‪ ,‬י"ט)‪.‬‬ ‫אמר הקב"ה למשה‪ :‬לא שאני צריך שתאירו לי‪ ,‬אלא בשבילך‪ :99:‬ובשביל‬ ‫אחיך כדי שתהיו רואים כדי שתכנסו‪ ,‬שנ' ובבא‪9‬טו משה אל אהל מועד וגו' (במ'‬ ‫ו'‪ ,‬פ'ט)‪ ,‬וכתיב והיה על אהרן לשרת וגו' (שמ' כ"ח‪ ,‬ל"ה)‪ .‬לפיכך להעלות נר‬ ‫‏‪“pon‬‬ ‫אמר ר' ‪ 3753001‬ומה השמש‪wny ,‬‏ לו הקב"ה רשות להאיר לך‪RP ,‬‏ אתה‬ ‫יכול ‪dnaw‬‏ בו‪ ,‬ולאור נרות הוא צריך‪ ,‬לְפָּדותיייי האש שלמעלה ‪sp‬‏ כח בעין‬ ‫לראות‪ ,‬ולאור נרות ‪TIN‬‏ צריך‪,‬י‪ 991+‬שנ' ומן האש יוצא ברק (יח' א'‪" ,‬ג)‪ ,‬והברק‬ ‫היה ‪sp‬‏ כח בעין לראותו‪ ,‬ולאור נרות הוא צריך‪.‬‬

‫הנרות מבפנים אלא מבחוץ‪ ,‬ש'‬ ‫וגו' (שמ' כ"ז‪9"8(,5001 ,‬‬ ‫מה הוא על‬

‫העדות‬

‫באוהל‬

‫לפיכך אמר משה שלא יהו‬

‫מועד‬

‫מחוץ‬

‫לפרכת‬

‫שם)‪ ,‬עדות היא לבאי עולם שאינו צריך שתאירו‬

‫לו‪ ,:%%99‬וכל כך למה‪ ,‬בשביל לזכות את ישראל‪ ,‬כדי להאיר להם לעולם ‪ma‬‏‬ ‫כשתבא חשכה על כל האומות‪ ,‬שנ' כי הנה החשך יכסה ארץ ‪NW‬‏ (יש' ס'‪ ,‬ב')‪6001.‬‬ ‫‏‪ mpd‬שמן זית ‪TO‬‏ ‘‪ wO‬כ"‪ ,‬כ') ולא שמן אחר‪ 799,‬שהיה סימן‬ ‫אורה לעולם‪ ,‬שנ' ‪mm‬‏ עלה זית טרף בפיה (בר' ח'‪ 80,8001" ,‬ובו נמשלו ישראל‬

‫שהן אור לעולם‪ ,‬שנ' זית רענן יפה פרי תואר קרא "י שמך וגו" (יר' "א ‪OD‬‏‬ ‫מה הזית הזה אור לעולם‪ ,‬כך היו ישראל אור לעולם‪ .‬מה הזית הזה‪ ,‬בכל משקה‬ ‫‪ 8‬מן‪ :‬שהיא מאירה עיניו‪ ,‬חסר במה'‪.‬‬ ‫‪ 9‬צ"ל‪ :‬כמי שהולך‪.‬‬ ‫‪ 0‬היינו‪ :‬לא ידעו במה יכשלו‪mem .‬‏ כעין כאן גם בשמ"ר‪ ,‬פל'ו‪ ,‬ג'‪ :‬ד'א זית רענן‪ ,‬ראה‬ ‫היאך דברי תורה מאירין לאדם בשעה שעוסק בהן וכו'‪ ,‬ועיין ‪YT‬‏ במ"א (הו"ב‪ ,‬ח"א‪ ,‬קע"ב‪-‬‬ ‫קע"ג)‪ ,‬ולמעלה‪ ,‬צד ‪.105 ,894‬‬ ‫‪ 1‬בכ"י בטעות‪ :‬בשבילי‪.‬‬ ‫‪2‬‬

‫בכ"י‬

‫בטעות‪:‬‬

‫כבא‪.‬‬

‫‪ 8‬מאמר זה של ר' ברכיה בנוסח ‪enA‬‏ בת"ה‪ ,‬תצוה ו' (והשוה ת"ב ד'‪ ,‬הע' כ"ב)‪)yp ,‬‏‬ ‫עור בת ב בהל לת ל תח ה בכור שטוו‬ ‫‪ 4‬מנוקד כן בכ"י‪ ,‬אולם ישנו איזה סימן של מחיקה‪ ,‬ואולי צ"ל‪ :‬תולדות‪ ,‬כמו בשאר‬ ‫המקורות‪.‬‬ ‫‪ %8‬מן ‪,‬ולאור" נוסף בגליון‪.‬‬ ‫‪5‬‬

‫‪3‬‬

‫השוה ת"ב‪ ,‬תצוה ה'‪ ,‬ת"ה ז'‪.‬‬

‫שונה בספרא‪ ,‬אמור‪ ,‬פרשה י"ג (ק"ג‪ ,‬ע"ד)‪ :‬עדות לכל באי העולם שהשכינה בישראל‬

‫וכו' (השוה מנחות פ"ו‪ ,‬ע"ב)‪..‬‬ ‫‪ 6‬עיין בת"ב‪ ,‬שם‪ ,‬ות"ה‪ ,‬שם (וע"א חתימה זו השוה למעלה‪ ,‬צד ‪.)005‬‬ ‫‪ 7‬קצת מזה במ"א (ח"א‪ ,‬קע"ד)‪ :‬ומה וכה שמן זית מכל השמנים וכו'‪ ,‬וכן בלק"ט (ח"ב‪,‬‬ ‫צד‬

‫‪.)681‬‬

‫‪ 8001‬עיין להלן‪ ,‬עמ' רנ"ח‪mem ,‬‏ וי"ר‪ ,‬פל"א‪ ,‬י"‪ :‬כך אמר הקב"ה הזית הזה הביא אורה‬ ‫לעולם בימי נח וכו'‪.‬‬

‫רנט‬

‫לשמות‬

‫מכפרת על גסי הרוח‪ ,‬יבא דבר שבגובה ויכפר‬ ‫‏‪ ‘Dw‬כ"ח‪ ,‬מ"ב)‪ | .‬מצנפת‪,‬‬ ‫לכפר על עזי מצח‪sna ,‬‏ ‪ MPA‬על מצחז‪99‬ו אהרן‬ ‫צץ‪,‬‬ ‫על דבר גאוה‪ | .‬י‬ ‫(שם‪ ,‬ל"ח)‪ ,‬וכתיב מצח אשה זונה (יר' ג'‪ ,‬ג')‪= .‬א בנט‪ ,‬מכפר על הרהור הלב‪.‬‬ ‫וכמה היה אורך אבנטו שלאהרן‪ ,‬ל"ו אמות‪ %99,‬כנגד ל"ו צדיק‪ ,‬שנ' אשרי כל‬ ‫חוכי לו (יש' ל'‪”nc ,‬‏ ל ו בגימטריא ששה ושלשים‪99201 .‬‬

‫[לסדר ס"ונכ"א)‪ :‬שמות כ"ט‪ ,‬א]'יי‬ ‫‪lno‬‏ שת כבוג דע חוכמ‬ ‫פס וה ה הבר‬ ‫ל"ה)‪ ,‬זה אהרן ובניו הכהנים‪ ,‬שלקחו מטה הכהונה בידם‬ ‫וזה הדבר וגו'‪)ywM ,‬‏ בגדי קודש וגמ' ‏ שמ' כ'ח‪ ,‬ב')‪.‬‬ ‫קלון‪ ,‬זה קרח ועדתו‪ ,‬שבקשו ליטול כהונה מאהרן‪,‬‬ ‫(במ' ט"ז‪ ,‬ו')‪ ,‬נעשו קלון‪ ,‬ש' וירדו הם וכל אשר‬ ‫(שם‪ ,‬ל"א)‪.‬‬

‫םי בח ל ‪eof‬‏ ‪ELE‬‬ ‫על פי הדבר‪ ,‬פס'‪1301 ,‬‬ ‫וכפילים מרים‬ ‫שנ' ובקשתם גם כהונה‬ ‫‪dno‬‏ חיים שאולה ‪na‬‏‬

‫הכתוב?‪ :99‬אומר לעולם (דף ל"ד‪ ,‬ע"ב) יי דברך נצב בשמים וגו ‘‪MA‬‏ קי"ט‪,‬‬

‫פ"ט)‪ ,‬וכי אין דברים בארץ‪ ,‬אלא אין דבר עומד בארץ עד שתהא גורם משמים‪.‬‬ ‫הוי לעולם וג'‪.‬‬

‫והאוכלין‪ :%9‬בקדשים‪ ,‬היאך היו‪ %%93‬טובלין ואוכלין בתרומה‪TNI ,‬‏ יהיו‬ ‫מתקדשין ואוכלין בטהרות‪.‬‬ ‫לקדש אותם שמ כ'ט‪ ,‬א')‪ ,‬למנה‪ ,‬יבוא מי שונקרא קדוש‪ ,‬שנ' לאהרן‬ ‫קדש י'י (תה' ק'ו‪ ,‬ס"ז)‪ ,‬ויכנס ‪dam‬‏ המקדש שנקרא קדוש‪ ,‬שנ' מקדש יי (במ'‬ ‫י"ט‪ ,‬כ')‪ ,‬ויקריב לפני קדוש‪ ,‬שנ' כי קדוש אני "י וי" י"ט‪ ,‬ב')‪ ,‬וילבש בגדי קדש‪,‬‬ ‫‪ 7201‬מן‪ :‬דכתיב‪ ,‬נכתב בגליון‪.‬‬ ‫‪ 8‬הנוסח כאן שונה ‪paoS‬‏ המקורות כי בהם נאמר‪ :‬א"ר לוי‬ ‫מעקמו לכאן ולכאן‪.‬‬

‫ל "ב‬

‫אמה היה בו והיה‬

‫‪ 9‬השוה מאמרו הידוע של אביי בסוכה מ"ה‪ ,‬ע"ב‪ ,‬ובפנהדרין צ"ז‪ ,‬ע"ב‪ :‬לא פחות עלמא‬ ‫מתלתין ושיתא צדיקי דמקבלי אפי שכינה בכל דרא‪ ,‬שנ' אשרי כל חוכי לו‪ ,‬לו בגי' ל"ו‪ .‬ולעומת‬ ‫זה ישנו מאמר בשם רשב"י ש‪,‬אין העולם חסר מל' צדיקים כאברהם" (עיין ב"ר פל"ה‪ ,‬ב'‪ ,‬הות"א‪,‬‬ ‫‪ ,0‬וש'"נ; והשוה ‪YT‬‏ פמ"ט‪ ,‬ג'‪ ,106-905 ,‬וש'נ‪ ,‬ולהלן בליקוטים מילת"ת‪ ,‬סי' ע"ה)‪.‬‬

‫‪0‬‬

‫ע"א סדר זה עיין למעלה‪ ,‬צד ‪ 205‬והלאה‪ .‬וע"א הפתיחתא ממש' ג'‪ ,‬ל"ה‪ ,‬כפי הנוסח‬

‫הנכון כאן‪ ,‬עיין שם‪XT ,‬‏ ‪ ,%05‬הע' ‪.805‬‬

‫‪ 1‬צ"ל‪ :‬שנ'‪ ,‬ואולי צ"ל ג'כ‪ :‬ואתה הקרב אליך וגו'‪ ,‬היינר שמ' כ"ח‪ ,‬א'‪ ,‬ואח"כ הובא‬ ‫הפסוק שלאחריו‪ :‬ועשית בגדי קודש‪.‬‬ ‫‪ 2‬צ"ל ‪[ :‬ועליו] הכתוב אומר וכו'‪ ,‬היינו שישנה כאן פתיחתא חדשה ‪)yy‬‏ למעלה‪ ,‬שם‪,‬‬ ‫הע' ‪ ,)905‬וסוף המאמר קטוע כאן‪.‬‬ ‫‪ 3‬חפר כאן‪ ,‬וצריך להשלים כמו בת"ב‪ ,‬תצוה ט'‪ ,‬ות"ה ‪as‬‏ [התחיל ללמדן היאך יהיו‬ ‫מטהרין] ואוכלין (כצ"ל) בקדשים‪ ,‬וכו'‪ .‬והשוה גם ‪poy‬‏ י"ז (למעלה‪ ,‬עמ' קכ"ו)‪.‬‬ ‫‪ 4‬צ"ל‪ :‬יהיו‪.‬‬

‫מדרש‬

‫רנח‬

‫ד"א‪%191.‬‬

‫חדש‬

‫על התורה‪:‬‬

‫אמר ר' אלעזר מאי דכתיב ‪maS‬‏ עול מפני שמן (יש' י'‪ ,‬כ"ז)‪,‬‬

‫שמנו שלחזקיהו שהיה דולק בבתי ‪oyn‬‏‬ ‫שלסנחריב‪ ,‬ששיחתו ריב ‪9101‬‬

‫ובבתי מדרשות‪,‬‬

‫חובל‬

‫עול‪,‬‬

‫נס היה בנר המערבי‪ ,‬שכל הנירות מדה אחת היה נותן בהן שמן‪ ,‬וכל הנירות‬ ‫היו כבין‪ ,‬ור מערבי היה דולק והולך כל היום‪ ,‬וממנו היה כהן היה ‪ 970201‬גדול‬ ‫מדליק את הנירות ‪ap‬‏ הערבים‪1291 .‬‬

‫פס'‪ .‬ויקחו אליך שמ כ" כ')‪ .‬ולא “‪xo‬‏ ויקחו ‪52201‬‬ ‫בשביל שאינו צריך לאור הנר‪ ,‬שהקב"ה כולו אור‪ .‬ולמה ‪apw‬‏ שמן זית זך מכל‬ ‫השמנים‪ ,‬שהיה ‪ooy‬‏ רווחה לעולם בימי נח‪ ,‬שנ' ותבוא אליו הינה לעת ערב ‪mm‬‏‬ ‫על ית ורובב ה רא‬ ‫לאיה = היב גנד ‪oe‬‏ ‪ NM NWA‬שמ כיחמידי)" א')‪ %9.‬בשעה שאמר הקב"ה למשה‪,‬‬ ‫מעשה המשכן תחילה אמר לו‪ ,‬אחר כן צווהו על השבת‪. 9993.‬למה‪wd ,‬‏ וידוע‬ ‫לפני הקב"ה שמשה רבינו שהוא‪ :99‬משמר ‪)NIM‬‏ [השבזת‪ ,‬לפיכך הקדים לו מעשה‬ ‫המשכן‪ .‬ומשה היה יודע בישראל שיש ‪ano‬‏ אננשיזם קלים‪ ,‬אמר‪NO :‬‏ אני אומר‬ ‫להם משכן תחלה‪ ,‬יהיו הם עושים בשבת ובחול‪ ,‬לפיכך הקדים והזהירן על השבת‬ ‫תחלה‪ ,‬ג‪ :79‬שנ' ויקהל משה וגו'‪ ,‬וסמיך ליה ששת ימים תעשה מלאכה‬ ‫(שם‪ ,‬ב')‪ ,‬וששת ימים מלאכת המשכן‪ ,‬ויום השבת לא תעשו כל מלאכה‪.‬‬

‫ומניין‬

‫אתה יודע שבמעשה המשכן הכתוב מדבר‪ ,‬שכבר נצטוו על השבת מהר פיני‪ ,‬וכאן‬ ‫בשביל מעשה משכן הוא מזכיר את השבת‪ .‬לפיכך הזהירם על השבת תחלה‪ ,‬ואחר‬ ‫שם‪ ,‬הי)‪.‬‬ ‫כך) על‪ .‬מעשה “‪apw‬‏ ‪NIDA DNnDO pni‬‬ ‫בת"ה ובבמ"ר‪.‬‬

‫ובמ"א (הו"ב‪ ,‬ח"א‪ ,‬קפ"ט) הענין מבואר ככה‪ :‬ביום הו' בראת ‪NTO‬‏ והתקנתו‬

‫והכנסתו לג"ע‪ ,‬וכנגדו עשינו והתקנו לפניך את אהרן כ'"ג‪ ,‬ונכנס לאוהל מועד‪ ,‬וכו'‪ .‬ואולי במשפט‬

‫כאן ‪,‬כהן גדול שהוא אדם" ישנו רמז לאגדה שניתנה כתר כהונה גדולה לאדם הראשון (השוה‬ ‫יל"ש‪ ,‬בראשית ר' ל"ד‪avo ,‬‏ מדרש אבכיר‪ ,‬ש‪,‬כתנות עור" היו ‪,‬בגדי כהונה"‪ ,‬ושם‪ ,‬ר' ס'ג‪ :‬ואני‬ ‫הראשו)‪ .‬ואפשר עוד שע"י הציץ שהיה ‪,yb‬‏ מצח‬ ‫עושה אותך ‏ כהן גדול כאדם‬ ‫אהרן" (שט' כ"ח‪ ,‬ל"ה)‪ ,‬ציץ זה שהיה חקוק עליו ‪wo‬‏ ה'‪ ,‬כהן גדול היה מקביל לאדם אשר‬ ‫נעשה ‪,‬בצלמנו כדמותנו" (בר' א'‪ ,‬כ"ו)‪.‬‬ ‫משה להקים את המשכן] (בס' ז‪,‬‬ ‫לות‬ ‫‪ 4‬או אולי צריך להשלים‪[ :‬ויהי ביום כ‬ ‫א')‪ ,‬כמו בת"ה‪ ,‬בבמיר‪ ,‬ולמעלה‪yn‘ ,‬‏ קל"ב‪.‬‬

‫‪ 5‬פתיחה זו גם בת"ה‪ ,‬ויקהל ט'‪ ,‬ובשמ"ר‪ ,‬פ"נ‪ ,‬ג' ‪yyy‬‏ למעלה‪ ,‬צד ‪,)245-845‬‬ ‫‪ 6‬הראיה מאלישע רק בשמ"ר (והשוה מכילתא‪ ,‬מפ' דויפע א'‪ ,‬הוה"ר‪ ,651 ,‬וש'נ)‪.‬‬ ‫‪ 7‬מן ‪,‬והשליך" נכתב בגליון‪ .‬סוף המאמר נפרד באשמת איזה מעתיק‪ ,‬ונמצא להלן‪,‬‬ ‫עמ' רס"ה (השוה הע' ‪.)0801‬‬ ‫‪ 8‬מפני הערבוביא השוררת בחלק זה של הכ"י‪ ,‬נמצאת כאן פיסקא השייכת לסדר ע'‬ ‫(עיין למעלה‪ ,‬הע' ‪.)5401‬‬

‫‪ 9‬היינו‪ :‬ויאמר ה' אל משה (שמ' ל'א‪36" ,‬‬ ‫‪ 0‬צריך למחוק‪.‬‬ ‫‪ 1701‬שונה הטעם בלק'ט‪ ,‬פ' ויקהל (הו"ב‪ ,‬ח"ב‪ ,‬צד ‪1‬ג‪ :)2-212‬ויקהל משה‪ ,‬משעה (צ'ל‪:‬‬ ‫בשעה) שאמר לו הקב"ה למשה ועשו לי מקדש עד השלמת מלאכת כל המשכן‪ ,‬הזהירנו] (הינו‪:‬‬ ‫בסוף) על השבת‪ ,‬שנ' אך את שבתותי תשמורו‪ ,‬וכיון שבא משה לומר לישראל על מלאכת המשכן‪,‬‬ ‫התחיל בשבת‪ ,‬במה שפסק למעלה‪ ,‬ואח"כ התחיל במלאכת המשכן וכו'‪.‬‬

‫מדרש חדש על התורה‪:‬‬

‫רסב‬

‫א‪%9‬‬ ‫]‪ 95077‬ע"א(כ")‪ :‬שמות ל"ז‪] ,‬‬ ‫פס'‪.‬‬ ‫מה ראה‬ ‫בראשית‪,‬‬ ‫לא פתח‬ ‫הר הכש‬

‫| ו יע ש בצלאל‪ .‬זש'ה פתח דבריך יאיר ‪yty‬‏‪ ma‘ eso‬קי"ט‪ ,‬ק"ל)‪.‬‬ ‫בצלאל להקדים עשיית ארון תחילה לכל כלי המשכן‪ ,‬אלא שלמד ממעשה‬ ‫לא פתח הקב"ה תחילה אלא באור‪ ,‬שנ' יהי אור (בר' א'‪ ,‬ג')‪ ,‬כך בצלאל‬ ‫תחילה אלא בארון‪ ,‬למה‪ ,‬שהתורה בתוכה שהיא אור‪ ,‬שנ' ותורה אור‬ ‫כו‬

‫אמר‬

‫הקב"ה‬

‫כל שברא‬

‫ר' פנחסז‪591‬‬

‫הקב"ה בעולם‪ ,‬עשה משה‬

‫‪DITA‬‏‬

‫ברא‬

‫‏‪ mow‬כאוהל‪ ,‬שנ' וימתחם כאוהל לשבת (יש' מ'‪ ,‬כ"ב)‪ ,‬ובמשכן‪ ,‬ויעש יריעות‬

‫עזיםיזפטו (שמ' ל"ו‪ ,‬‏ י"ד)‪| .‬בבריית עולם כתיב בראשית ברא כבר' א'‪ ,‬א')‪,‬‬ ‫ובמשכן‪ ,‬ויקחו לי ‪nrom‬‏ ‘‪ wo‬כ"ה‪ ,‬ב')‪ ,‬שהיא ראשית‪ ,‬שנ' ראשית עריסותיכם‪%501‬‬ ‫(במ' ט"ו‪ ,‬כ')‪ .‬במעשה בראשית‪ ,‬ברא ביום שני רקיע‪[ 9593,‬וזבמשכן‪ ,‬והבדילה‬ ‫הפרוכת לכם ב ן ב‬

‫שמ‬

‫כו לי‬

‫ביום‪ .‬גי יקוה המים‪,‬‬

‫‪)ta‬‏ א‬

‫טי ובמשכן‪,‬‬

‫‏)‪ Mwy‬כיור נחשת‪999‬ג (שמ' ל'‪ ,‬י"ח)‪ .‬ביום ד'‪ ,‬יהי מאורות ‪DI‬‏ א'‪ ,‬י"ד)‪ ,‬ובמשכן‪,‬‬ ‫‏‪ wy‬את נירותיה שבעה‪wo‘ :99:‬‏ ל"ז‪ ,‬כ"ג)‪ .‬ביום ה'‪wow ,‬‏ המים?‪( %93‬בר' א'‪,‬‬ ‫כ')‪ ,‬ובמשכן‪ ,‬ויהיו הכרובים פורשי וגו' (שמ' ל"ז‪ ,‬ט')‪ .‬ביום ו'‪ ,‬נעשה אדם ‏ בר'‬ ‫א'‪ ,‬כ"ו)‪ ,‬ובמשכן‪ ,‬כהן גדול שהוא אדם‪ ,‬שנ' והיה על אהרן (דף ל"ה‪ ,‬ע"ב) לשרת‬ ‫וגו' (שמ' כ"ח‪ ,‬ל"ה)‪ %%91.‬בשביעי‪ ,‬ויכלו (בר' ב'‪ ,‬א')‪ ,‬ובמשוכן‪ ,‬ותכל כל עבודת‬ ‫‪ 5‬ע"א סדר זה עיין למעלה‪ ,‬צד ‪ 145‬והלאה‪.‬‬ ‫‪ 6‬פתיחה זו בת"ב‪ ,‬ויקהל ז'‪ ,‬ת"ה ו'‪ ,‬ושמ"ר‪DJ ,‬‏ א'‪ ,‬בשינויים (וע"א הקשר ‪YD‬‏ ההפטרה‬ ‫‏‪ pry‬למעלה‪ ,‬צד ‪(245‬‬ ‫‪ 7‬הקבלה זו בין בריאת העולם ומעשה המשכן נמצאת במקורות שונים (השוה למעלה‬ ‫בקטע י"ז‪yp‘ ,‬‏ קל'ב‪ ,‬ועיין ‪wo‬‏ הע' ‪ .(36‬כאן המאמר ‪TIN‬‏ בשם ר' פנחס‪ ,‬ומענין הוא שבמדרש‬ ‫תדשא‪ ,‬המיוחס לר' פנח ס בן יאיר‪ ,‬ישנה אגדה מפורטת על ענין זה‪, :‬המשכן נעשה כנגד‬ ‫ברייתו של עולם" וכו' ‪)yp‬‏ בהוצ' עפשטיין‪ ,‬מקדמוניות היהודים‪ ,‬צד ‪VX‬‏ והלאה)‪ .‬ראה ‪yT‬‏‬ ‫להלן; הע' ‪.6901‬‬

‫‪3‬‬

‫הינה‬

‫ל א חל‬

‫‏‪mam fim Lose‬‬

‫על המשכן‪,‬‬

‫‪ | (en‬ה ר מר ה‬

‫ות‬

‫הושח ‪,‬ר'ב ‪,‬א'פ ידי ‪,‬א"תוה ‏‪' or Is‬ניתוכוב‬

‫דברים הערלם ‪)SH‬‏‬

‫וכן בפירוש בת'ה‪ :‬ואומר‬

‫‪ 9‬הזינו‪ :‬יח" רקיע ‪ >,‬ויהי = ם ב די ל = וג" ובר" ‪NIC‬‏‬ ‫בהן הבדלה‪ ,‬שנ' ויהי מבריל וכו' (ועיין למעלה‪yo‘ ,‬‏ קליז)‪.‬‬ ‫‪ )yy‬שם‪ ,‬הע' ‪.)76‬‬ ‫‪DD‬‏‬ ‫‪ 0‬היינו‪ :‬ונתת שמה‬ ‫על עבר ‪pm‬‏ שס'‬ ‫‪ 1‬יותר נכון היה לצטט‪ :‬ועשית את נרותיה שבעה ‪ ...‬והאיר‬ ‫רי לע‪ .‬ץראה ‏‪, OVE‬הלעטל‬ ‫‏"‪. jc" gn‬לובקמ "רבל | היט ריחו ‏ תורואמל ל ה א‬ ‫עמ קליב)‪,‬‬

‫כנף‬

‫שם‪ ,‬כ"א)‪ ,‬מקביל ל‪,‬פורשי‬

‫‪ ..‬ואת כל ‪yA‬‏‬ ‫‪ 2‬היינו‪ :‬ועוף יעופף על הארץ ‪.‬‬ ‫(השוה שם‪ ,‬הע' ‪(96‬‬ ‫כנפים"‬ ‫‪ %8‬אמנם בפסוק זה לא נזכר ‪,‬אדם" בתור הקבלה לבר" א'‪ ,‬כ"ו‪ .‬בקטע י"ז למעלה (עמ'‬ ‫‏‪ ("Dp‬נאמר‪ :‬במשכן ‪dna‬‏ א ד ם כי יקריב מכם (י' א'‪ ,‬ב')‪ ,‬ועיין שם‪ ,‬הע' ‪ ,07‬ע"א הנוסח‬

‫לשמות‬

‫רסה‬

‫פס'‪ .‬ולמה אמר אלישע‪pni 9991 ,‬‏ לי צלוחית חדשה ושימוי‪%9‬ו ‪wo‬‏ מלח (מ"ב‪,‬‬ ‫ב'‪ ,‬כ')‪ ,‬וישלך בתוך ‪ 900,2801‬וירפאו המים עד היום הזה שם‪ ,‬כ"ב)‪.‬‬

‫הוי‬

‫וממכותיך ארפאך וג'‪ .‬אף ישראל כשהיו בירושלים הגלה ‪smi‬‏ בלשון לכן‪wt ,‬‏‬ ‫לכן גלה עמי (יש' ה'‪"AQ ,‬‏ ובלכן ‪TIN‬‏ מחזירן‪ ,‬שנ' כה אמר י'י שבתי לירושלים‬ ‫וגו" מכ' א'‪ ,‬ט"ז)‪ %89.‬וכשחטאו בשטים‪ ,‬אמר להם‪ :‬במה שחטאתם בו אתם‬ ‫מתרפאין‪ ,‬דכתיב ‪yw‬‏ בצלאל את הארון ‪yxo‬‏ שטים (שמ' ל"ז‪ ,‬א')‪.‬‬

‫אמר הקב"ה למשה‪%93+:‬‬

‫על כל דבר ‪nar‬‏ שעשיתם לי במשכן‪ ,‬אני פורע‬

‫לכם‪ .‬עשיתם לי יריעות עזים‪ %%91,‬אני עתיד פורע לכם‪ ,‬מה שנ' וברא י'י על ‪oon‬‏‬ ‫הר ציון ועל מקראיה ענן ‪NW‬‏ (יש' ד'‪ ,‬ה'); עשיתם לי כפורת‪ ,‬ובזכותה אני מכפר‬ ‫לכם‪ ,‬שנ' בכפרי לך את כל אשר עשית וגו" (יח' ‪yj‬‏ ס'ג); עשיתם שולחן‪,‬‬ ‫ובזכותו אני פורע לכם‪ %01 ,‬שנ' והיה אור הלבנה כאור ‘‪mo‬‏ (יש' ל'‪ ,‬כ"ו);‬ ‫עשיתם*‪ :%9‬לי כיור נתונים בו מים‪ ,‬ובזכותו אני פורע לכם‪ ,‬שנ' ‪ma‬‏ ביום ההוא‬ ‫יצאו מים חיים וגו" (זכ' י"ד‪ ,‬ח'); עשיתם לי ארון לתורה‪ ,‬ובזכותה אני מאיר לכם‪,‬‬ ‫שנ' לא יהיה עוד אור השמש לאור יומם ולנוגה הירח לא יאיר לך וגו" (יש' פ'‪" ,‬ט)‪.‬‬

‫)‪ 5077‬ע"ב(כ"ז)‪wom :‬‏ ל"ח‪ ,‬כ"א ]‪99‬‬ ‫אלה‬

‫פקודי‪.‬‬

‫ששה איש אמונות רב ברכות וגו' (מש' כ"ח‪ ,‬כ')‪ 891 ,‬זה‬

‫משה‪ ,‬שנעשה גזבר על מלאכת המשכן‪ ,‬נתברך הכל על ידו‪ ,‬שנ' ויצו משה ויעבירו‬

‫קול וגו'‪ ,‬והמלאכה היתה דים וגו' ‘‪wo‬‏ ל"ו‪ ,‬ו'‪-‬ז')‪ .‬מיכן אתה ‪dot‬‏ שכל מי שהוא‬ ‫נאמן‪ ,‬הקב"ה מביא ברכה על ידו‪ .‬הוי איש אמונות רב ברכות‪.‬‬ ‫‪ 0‬כאן ‪MIN‬‏ סוף הפתיחתא על הפסוק‪ :‬כי אעלה ארוכה לך וגו'‪ ,‬שנפרד למעלה (עמ'‬ ‫רס"ג‪mem ,‬‏ הע' ז‪ .)601‬ותחת ‪,‬ולמה" צ"ל‪ :‬ומה‪.‬‬ ‫‪ 1801‬בכ"י בטעות‪ :‬וישימו‪.‬‬ ‫‪ 2‬היינו‪ :‬וילך אל מוצא המים וישלך ‪vo‬‏ מלח שם‪ ,‬כ"א)‪, .‬וירפאו" הוא הקרי נגד הכתיב‪:‬‬ ‫וירפו‪.‬‬ ‫‪ 3‬שונה בשמ"ר‪ ,‬פ"‪ ,‬ג'‪ :‬וכן אתה מוצא בישראל‪ ,‬בלכן הוכיחן‪ ,‬שנ' לכן זונה שמעי דבר‬ ‫ה' (יח' ט"ז‪ ,‬ל"ה)‪ ,‬ובלכן עתיד להחזירן‪ ,‬שנ' לכן הנה אנכי מפתיה (הו' ב'‪ ,‬ט'ז)‪ ,‬וכו'‪mem .‬‏‬ ‫‏‪ hy‬מכילתא‪ ,‬מפ' דויהי בשלח ה' (הוה"ר‪ :)801 ,‬וכשהנלה הקב"ה את ישראל לא הגלם אלא‬ ‫בעבים וכו'‪ .‬מן‪ :‬וכשחטאו בשטים וכו' דומה לנוסח שבת"ב‪ ,‬ויקהל ט' בסוף‪.‬‬ ‫‪ 4‬חתימה זו‪:‬בשינויים בת"ב‪ ,‬ויקהל י"א‪ ,‬ת"ה י' בסוף‪ ,‬ושמ"ר‪ ,‬פ"נ‪ ,‬ה' בפוף ‪yy‬‏ למעלה‪,‬‬ ‫צר ‪ .(345-445‬השוה ‪YT‬‏ ‪( DN‬הו"ב‪ ,‬ח'א‪ ,‬ק'צ)‪,‬‬ ‫‪ 5‬היינו‪ :‬לאהל על המשכן (שמ' ל"ו‪ ,‬י"ד)‪.‬‬ ‫‪ 6‬הנוסח קטוע כאן‪ ,‬וצריך להשלים כעין הנוסח בשמ"ר‪[ :‬ואערוך לפניכם שולחן לעתיד‬ ‫לבוא‪ ,‬שנ' תערוך לפני שולחן ‪noC‬‏ (תה' כ"ג‪ ,‬ה'‪ ,‬עיין פי' מהרז'ו שהעיר לנכון על במ"ר‪DDW ,‬‏‬ ‫כ"א)‪ .‬ואח"כ יש להשלים‪[ :‬עשיתם מנורה‪ ,‬ובזכותה אני פורע לכם]‪ ,‬שנ' והיה אור הלבנה ‪WA‬‏‬ ‫כמו בשמ"ר‪.‬‬ ‫‪ 7801‬משפט זה ע"א הכיור חסר במקורות האחרים‪.‬‬ ‫‪8‬‬

‫ע"א סדר זה עיין למעלה‪ ,‬צד ‪ 445‬והלאה‪.‬‬

‫‪ 9‬פתיחתא זו בת"ב‪ ,‬פקודי א'‪ ,‬ת"ה ה' (ועיין שם‪ ,‬ג')‪ ,‬ושמ"ר‪ ,‬פנ"א‪ ,‬א' (והשוה למעלה‪,‬‬ ‫צד ז‪ ,45‬ע"א הקשר ‪YD‬‏ ההפטרה)‪.‬‬

‫מדרש‬

‫רסד‬

‫על התורה‪:‬‬

‫חדש‬

‫‪ AOD‬כ כ ור‬ ‫‪ede‬‏‬ ‫הבישיה‬ ‫פס "שרביס הר‬ ‫אלעזר?זטו ה' דברים ‪oy‬‏ התורה שאין להם הכריע‪ ,‬ואלו הן‪ :‬שאת‪ ,‬ארור‪ ,‬מחר‪,‬‬ ‫משקדים‪ ,‬וקם‪ ,‬תיבה אחת ‪aP‬‏ שתי תיבות‪ ,‬והיא משמשת ‪dpm‬‏ ולאחריה‪ | .‬ה ל א‬ ‫תיטיב‬

‫‏‪OR‬‬

‫ער‬

‫שאת‬

‫שאת‬

‫‪TTAW‬‏‬

‫‪}NO‬‏‬

‫תיטיב‪.‬‬

‫לא‬

‫עקרו שור ארור אפם‪ :59‬כשם‪ ,‬מ"ט‪ ,‬ו'‪-‬ז')‪ ,‬או עקרו שור ארור‪ ,‬או‬ ‫שמ יי ו‬ ‫מר‬ ‫‏‪ SOR‬אפ םא השוא ‪NOC‬‏ וב ק‪.‬מ לוס ה‬ ‫‪GNU‬‏ ‪ yatS ena‬ופבנגד ה ור‬ ‫ציב שש‬ ‫אככ‬ ‫מר‬ ‫ח‬ ‫כפהוריה‬ ‫‪.NI‬‏ משוקרים‬ ‫שם ל"‬ ‫נביעים משוקדים‪ ,‬‏‬ ‫‪| ,APIA‬דב ילוא טח כ‬ ‫‪aneBLaN eO‬‬ ‫‪eae‬‏ ‪eN‬‬ ‫הפרח ל‬ ‫‏‪ opi‬העם הזה‪ ,‬מובטח‪ ::‬לתחיית המתים‪.‬‬ ‫ארון היה עצי שטים מצופה זהב‪ .‬למה נשתנה מכל המשכן שהוא מצופה‬ ‫‘‪mo‬‏ ל"‪ ,‬ב')‪ ,‬אלא ללמד ‪wob‬‏ תלמיד חכמים שאין תוכו‬ ‫מבית ומחוץ‬ ‫כברו אינו תלמיד חכמים‪5701.‬‬ ‫‏‪OD‬‬ ‫המשכן‬

‫ליה ע"א)‬

‫דף‬

‫על שפת‬

‫באמצע‪,‬‬

‫צא‬

‫כ' אמה‬

‫מצד‬

‫מהם‬

‫מאה‬

‫ארכן‪%8701‬‬

‫ל אמה‬

‫החצר‪7701,‬‬ ‫ל' אמה‬

‫ארכו‬

‫שלמשכן‬

‫זה וכ' אמה‬

‫מצד‬

‫זה פתוח‪9,‬ז‪93‬‬

‫מן המשכן ועד הפתח‪,‬‬ ‫באמה‬

‫‪)NIF‬‏ החצר‬

‫חמשנים‬

‫שמ'‬

‫וחמשים‬

‫אמה‬

‫בחמשים‪6.‬ז‪9‬ג‬ ‫[ורחבו‬

‫ורחבו‬

‫‪”,TIM‬‏‬

‫י' אמות‪,‬‬ ‫והמשכן‬

‫מצד זה לצד אחר‪.‬‬

‫‪NIDA‬‏‬

‫אותו על שפת‬

‫נשתייר‬

‫באמצע‪,‬‬

‫ר' יוסי הניח‬ ‫מהם‬

‫נ'‬

‫מ' אמה‪,‬‬

‫ומלפניו נ' ‪roT‬‏‬

‫לפיכך נאמר אורך החצר‬

‫כ"ז‪”n< ,‬‏‬

‫‪ 2‬מאמר ידוע זה הוא בכל המקורות בשם איסי בן יהודה (עיין ב"ר‪ ,‬פ"פ‪ ,‬ו'‪ ,‬הות"א‪,‬‬ ‫‪ ,7‬וש'נ)‪ ,‬ובכן יש להניח שהיה נכתב מקודם‪ :‬ר"א‪=:‬ר' איסי‪ ,‬ומזה עשה מעתיק‪ :‬ר' אלעזר‪,‬‬ ‫אולם איסי בן יהודה לא נזכר בתואר ‪,‬רבי"‪ .‬המאמר הזה הובא כאן בקשר ‪YD‬‏ שמ' ל"ז‪ ,‬כ'=‬ ‫כ"ה‪ ,‬ל"ר‪ ,‬שמצוטט במקומות המקבילים‪.‬‬ ‫‪3‬‬

‫ב' מלות האחרונות נוספו בגליון‪.‬‬

‫‪ 4‬משפט זה שייך ל‪,‬הנך שוכב ‪yo‬‏ אבותיך וקם" (השוה סנהדרין צ'‪ ,‬ע"ב‪ ,‬בטענות של‬ ‫ר'ג נגד הצדוקין ע"א תחיית המתים)‪.‬‬ ‫‪ 5‬כעין מאמר זה ‪AVON‬‏ ע"ב‪ ,‬ע"ב‪ ,‬בשם רבא "‪yaD‬‏ מינכען‪ :‬רבה‪ ,‬עיין ד'פ‪ ,‬שם)‪:‬‬ ‫מבית ‪)dnip‬‏ תצפנו‪ ,‬אמר רבא כל תלמיד חכם שאין תוכו כברו אינו ת"ח‪ ,‬אולם הנוסח כאן‬ ‫‏‪ yan‬מאיזה מדרש ארצייישראלי‪ .‬וע'א דרכו של רבא להכניס בדרשיו חומר אגדתי "‪OR‬‏ עיין‬ ‫באכער‪.romA ,‬‏ ‪ .gA, .6 lybab‬הוצ' ב'‪ ,‬צד ‪,221-421‬‬

‫‪ 6‬הפסוק מקוטע כאן‪ ,‬וצ'ל‪ :‬ארך החצר מאה‬ ‫י"ח)‪ ,‬ופסוק זה נדרש כאן מפני שבסדר דנן מרובר גם‬ ‫יש לנו נוסח שלקוח כנראה מברייתא דמלאכת המשכן‪.‬‬ ‫אביי העמד משכן על שפת חמשים‪ ,‬כדי שיהא נ' אמה‬ ‫רש'י לשמ' כ"ז‪ ,‬י"ח‪ ,‬ולק"ט‪ ,‬סוף תרומה (הו"ב‪ ,‬ח"ב‪ ,‬צד‬ ‫‪ 7701‬הכ"י מטושטש כאן‪.‬‬ ‫‪8‬‬

‫‪9‬‬ ‫הטשטוש‪.‬‬

‫במאה ורחב חמשים בחמשים ‏ שמ' כ"‪,‬‬ ‫ע'א החצר שמ' ל"ח‪ ,‬ט' והלאה)‪ .‬כאן‬ ‫‪)yy‬‏ בעירובין כ"ג‪ ,‬ע"ב‪ ,‬למעלה‪xon :‬‏‬ ‫לפניו וכ' אמה לכל רוח ורוח‪mem ,‬‏‬ ‫‪,)581‬‬

‫היינו‪ :‬של המשכן‪.‬‬

‫כאן ישנו סימן בכ"י הרומז לנליון‪ ,‬אלא שלא יכולתי לקרוא מה שנכתב שם מפני‬

‫‪107‬‬

‫‪mows‬‬

‫שמ' ל"‪ ,‬כ"א)‪ .‬פקדתי זט וכשיצאו ממצרים‬ ‫פוקד‬ ‫‏‪ .'DD‬אשר‬ ‫פקדן במדבר‪ ,‬כי תשא ‪( 18901‬שם‪ ,‬ל'‪ ,‬י"ב); וכשנכנסו לארץ פקדן בימי שמואל‪,‬‬ ‫שנ' פקדתי את אשר עשה עמלק לישראל ‏ ש'א‪ ,‬ט"ו‪ ,‬ב'); וכשגלו פקד אותם‪ ,‬שנ'‬

‫כי לפי מלאת לבבל ע' שנה וגו' (יר' כ"ט‪ 999;)" ,‬ובמשכן ‪PPT‬‏ אותן‪wW" ,‬‏ אל ה‬ ‫מ‪V‬‏ ‪)iaS‬‬ ‫פוקר רה ה[‪S‬‬ ‫מה הוא ‏ משכן העדות שמ' ל"‪ ,‬כ"א)‪ ,‬שהוא מעיד שנתרצה הקב"ה‬ ‫לישראל על מעשה העגל‪ :991.‬אמר הקב"ה‪ :192:‬בעולם הזה על ידי שעשו המקדש‬

‫והמשכן בשר ודם שלטו בהם האומות‪ ,‬אבל לעתיד לבוא אני בונה אותם בניין‬ ‫שאינו חרב ואינו נהרפ‪ ,‬שנ' בונה ירושלים וגו" ‪mat‬‏ קל"ז‪ ,‬ב')‪ ,‬וכתיב ונבנתה עיר‬ ‫על תלה וארמון וגו' (יר' ל'‪ ,‬י"ח)‪,‬וג וכל העמק והפגרים והדשן וגו' (שם‪ ,‬ל'א‪,‬‬ ‫ל"ט)‪.‬‬ ‫אמר ר' אלעזר‪%9‬גי תרומה גדולה ‪apw‬‏ מהם‪ ,‬וכמה שיעורו‪ ,,‬אמרו חכמים‬ ‫ממאה ל'‪ ,‬ויש אומרים א' ממאה‪ ::9+,‬להודיעך כמה זהב וכסף היה עם ישראל‬ ‫בצאתם ממצרים‪ ,‬שנ' ויהי כל זהב התנופה וגו' ‪noy‬‏ וכ' ככר וגו'‪ ,‬וכסף פקודי העדה‬ ‫מאת ככר‪ ,‬ונחושת התנופה שבעים ככר וגו' (שמ' ל"ח‪ ,‬כ"ד‪-‬כ"ה‪ ,‬כ"ט)‪ ,‬חשוב אלו‪,‬‬ ‫ומיכאן אתה למד כמה ממון שלישראל שיצא בו ממצרים‪.‬‬ ‫אף משכן עדות לישראל‪ ,‬שנ' אלה פקודי המשכן משכן העדות‪ ,‬לכך נאמר ה' אהבתי מעון ביתך‬ ‫ומקום משכן כבודך‪ .‬אולם הנוסח בדפוסי קושטא וויניציאה הוא שונה‪ :‬ולמה אמר אלה פקודי‬ ‫המשכן משכן העדות וכו' ‪)yP‬‏ ת"ב‪ ,‬מבוא‪ ,‬צד ‪ ,)071‬ובכן אין מן הצורך להוציא מסקנא כזו‪,‬‬ ‫‏‪ On‬מן הנוסח שלפנינו נראה שחלק זה‪ :‬מה השמים והארץ וכו' אינו מקושר ‪YD‬‏ האנדה של ר"י‬ ‫בר' אסי‪.‬‬ ‫‪ 7‬איני מבין המכוון במלה זו כאן‪ .‬הדרש פה הוא ע"א המלה ‪,‬פקד"‪ ,‬ושונה הוא מהמאמר‬ ‫ע"א י" פעמים שנמנו ישראל (ת"ב‪ ,‬כי תשא ח'‪ ,‬וש'נ‪ ,‬והשוה למעלה‪yp‘ ,‬‏ ק"ל)‪.‬‬

‫ב פקוד‬

‫אותם‪.‬‬

‫‪8‬‬ ‫‪9‬‬ ‫‪0‬‬

‫היינו‪ :‬לפקודיהם ‪ ...‬לה'‬ ‫היינו‪ |:‬א פקוד אתכם‪.‬‬ ‫השוה ת"ה‪ ,‬פקודי ו' בהתחלתו (ושם‪ ,‬ב' באמצע‪ ,‬ועיין ת"ב ב'‪ ,‬הע' י"ד)‪.‬‬

‫‪1‬‬

‫חתימה זו‪ ,‬המיוסרת על ההפטרה מיר' ל'‪ ,‬י"ח והלאה‪ ,‬היא שונה ‪ow‬‏ שבת"ה‪ ,‬פקודי‬

‫ט' בסוף‪NO ,‬‏ מזו שבשמ"ר‪ ,‬סוף ‪DIN‬‏ (עיין למעלה‪ ,‬צד ‪.)945 645‬‬ ‫‏‪ by‬הפטרה אחרת‪ ,‬נמצא בת'ב ה' ות"ה ח' (שם‪.)845 ,‬‬

‫‪DVO‬‏ דרשני אחר‪ ,‬המיוסד‬

‫כעין החתימה שלפנינו ישנה בקטע יז‬

‫(למעלה‪ ,‬עמ' קל'ג)‪ ,‬לסדר ס"ח (למעלה‪ ,‬צד ‪.)015‬‬ ‫‪2011‬‏ ‪ propa‬זה מתחילה הפטרה אחת לסדר דנן (למעלה‪ ,‬צד ‪ ,)445‬ונגמרה בל'א‪ ,‬ח'‪.‬‬ ‫‏‪ ND‬נזכר ‏‪ TY‬ל'א‪ ,‬ל"ט‪ ,‬מפני שמסיים‪ :‬לא ינתש ולא יהרס עוד לעולם‪ .‬ואולי היה מנהג לקרוא‬

‫הפטרה זו באופן זה‪ ,‬היינו‪ :‬ל'‪" ,‬ח‪-‬כ"ה‪ ,‬ואחרי דילוג ל'א‪ ,‬ל"ז‬

‫טגנבנתה‬

‫העיר‬

‫לה'‬

‫מקביל ל‪,‬ונבנת ה הע יר על תלה" בהתחלת ההפטרה)‪-‬ל"ט בכן י"א פפוקים)‪.‬‬ ‫‪ 3‬מאמר זה לא מצאתי במקום אחר‪ .‬וע"א המבטא ‪,‬תרומה גדולה"‪nem ,‬‏ למשל ברייתא‬

‫דמלאכת המשכן‬ ‫וכו'‪ ,,‬ות"ב‪ .,‬ראה‬ ‫‪ 4‬הנוסח‬ ‫תרומה‪yp ,‬‏ יפה‬

‫(הוצ' מא"ש‪ ,‬צד ‪ :)9‬רבי אומר י" תרומות הן‪ :‬תרומה גדולה‪ ,‬ותרומת מעשר‪,‬‬ ‫י"ב‪ ,‬ות"ה‪ ,‬שם י"ד‪.‬‬ ‫משובש‪ ,‬וצ"ל‪ :‬א' מל'‪ ,‬ויש אומרים א' ממ' (כפי המשנה‪ ,‬תרומות ד'‪ ,‬ג'‪ :‬שיעור‬ ‫אחת טארבעים‪ ,‬בש'א משלשים‪ ,‬וכו')‪.‬‬

‫מדרש חדש על התורה‪:‬‬

‫רסו‬

‫שנו חכמים‪ :999‬אין עושין פרנס על הצבור בממון ‪DNM‬‏ משני אנשים‪ ,‬על ‪vo‬‏‬ ‫שנאמר ‪ 991:‬והם ‪?PNI‬‏ את הזהב (שמ' כ"ח‪ ,‬ה')‪ .‬אמר ר' ‪DA‬‏ ל"ו‪ ,‬ע"ב) שמואל‬ ‫בר נחמן?‪ 993‬מצינו ‪ANNA‬‏ בנביאנים ובכתובים שאדם צזריך ‪?SNIM‬‏ ‪ TP‬הבריות‪,‬‬ ‫כדרך שהוא צריך לצאת ידי המקונם‪ .‬בתוורה מניין‪ ,‬והייתם ננקיים] מי'י ומישראל‬ ‫(במ' ל"ב‪ ,‬כ"ב); ובנביאים מניין‪sdo ,‬‏ ‪ yoy ?oig‬וישראל הוא ‪p3901‬‏ (יה'‬

‫כ"ב‪ ,‬כ"ב); ובכתוביןם] מניין‪ ,‬ומצא חן ‪wod‬‏ טוב בעיני אלהים ואדם (מש' ג'‪,‬‬ ‫ד')‪ .‬וממי אתה למד‪ ,‬ממשה‪ ,‬אפעפ"י שכתוב בו בכל ביתי נאמן הוא (במ' י"ב‪ ,‬ז')‪,‬‬ ‫‏‪ wpa‬לצאת ידי הבריות‪ ,‬שכיון שעמדה מלאכת המשכן‪ ,‬אמר להן אלה פקודי‬ ‫השכן‪ .‬על אחת כמה וכמה פרנסי הצבור ‪way‬‏ צריכין לצאת ידי הצבור‪.‬‬ ‫מ‬ ‫כתיב ”‪ 7‬אהבתי‬

‫מעון ביתך וגו" (תה' כ"ו‪ ,‬ח')‪4901.‬‬

‫זאת אומרת‬

‫שהמשכן‬

‫שלמטה מכוון כנגד ההיכל שלמעלה‪ ,‬שנ' ‪oop‬‏ לשבתך עולמים ‪)pw‬‏ ח'‪”a ,‬‏‬ ‫כנגד‪ %%993‬שבתך עולמים‪ .‬מה השמים‪ :%99‬והארץ עדות הן לישראל‪ ,‬שנ' העידותי‬ ‫בכם היום את השמים וגו' (דב' ד'‪ ,‬מ"ו)‪ ,‬כך המשכן עדות‪.‬‬ ‫‪ 0‬מ' שקלים ה'‪ ,‬ג'‪ ,‬ושם‪ :‬ואין עושין שררה על הצבור פחות משנים‪ .‬והרמז משמ' כ"ח‪,‬‬ ‫ה'‪ ,‬הוא בירוש'‪ ,‬שם (מ"ט‪, ,‬ע"א)‪ :‬אין ‪rop‬‏ שררה על הצבור ב מ מון פחות משנים‪ ,‬ר' נחמן‬ ‫בשם ר' מנא על שם והם יקחו את הזהב וגו' (והשוה בבלי ב"ב‪ ,‬ח'‪ ,‬ע"ב)‪.‬‬ ‫‪ 1‬מלה זו נוספה ‪ap‬‏ השורות בדיו שונה‪ ,‬ואין צורך‪.‬‬ ‫‪ 2‬מאמר זה בירוש' שקלים‪DY ,‬‏ (דף מ"ז‪ ,‬ע'ג)‪ :‬ריש בר נחמן בשם ר' יונתן וכו'‪ ,‬והוא‬ ‫בקשר ‪YD‬‏ המשנה ג'‪ ,‬ב')‪ :‬אין התורם ‪]DID‬‏ ‪. ..‬שאדם צריך לצאת ידי הבריות וכו'‪ ,‬שנזכרה‬ ‫בת"ה ה' (והשוה ת"ב‪ ,‬ב'‪ ,‬ושמ"ר‪ ,‬פנ"א‪ ,‬ב')‪ ,‬ובכן ברור שהנוסח כאן הוא הנכון‪ ,‬והמאמר נשמט‬ ‫במקורות אלו‪ ,‬ולאידך גיסא ‪NOIT‬‏ כאן המשנה אשר עליה סובבת אנדה זו‪.‬‬ ‫‪ 3‬מנוקד כך בכ"‪.‬‬ ‫‪ 4‬מאמר זה בת"ה‪ ,‬פקודי ב' ‪»awm‬‏ הנוסח בילה"מ לתהלים כ"ו‪ ,‬הו"ב‪ ,‬ח"א‪ ,‬צד ‪,671‬‬ ‫פי' י"ג)‪ .‬והנה ‪vo‬‏ הנוסח‪ :‬זש"ה ה' אהבתי מעון ביתך‪ ,‬זה ההיכל‪ ,‬שהוא מכוון במקום (צ'ל‪:‬‬ ‫כנגד‪ ,‬כמו בילה"מ) משכן כבודך‪ .‬ארשב""י זאת אומרת שהיכל של מטה מכוון כנגד היכל של‬ ‫מעלה‪ ,‬שנ' מכון לשבתך פעלת ה' מקדש ה' ‪DN‬‏ ידיך (שמ' ט"ו‪ ,‬י"ז)‪ .‬מאמר זה נוסף במדרש‬ ‫תנחומא‪ ,‬דפוס מנטובה‪ ,‬וחסר בדפופי קושטא וויניציאה (עיין ת"ב‪ ,‬מבוא‪ ,‬צד ‪ .)071‬והנה כעין‬ ‫מאמר זה של רשב"י נמצא גם בת"ב‪ ,‬וירא מ"ה‪ :‬רשב"י אומר מהו מוריה‪ ,‬מקום מורה‪ ,‬מכוון‬ ‫נגד ביהמ"ק של מעלה‪ ,‬שנ' מכון לשבתך (השוה שם‪ ,‬הע' רט"ו‪ ,‬וב"ר‪ ,‬פנ"ה‪ ,‬ז'‪ ,‬הות"א‪ ,195 ,‬וש'נ)‪.‬‬ ‫והשוה בכלל מכילתא‪ ,‬מס' דשירה י' (הוה"ר ‪ 941-051‬וש'נ)‪pop :‬‏ לשבתך‪ ,‬זה אחד ‪oy‬‏ הדברים‬ ‫שכסא של מטה הוא מכוון כנגד כסא של מעלה ‪ . . .‬ואו' בנה בניתי בית זבול לך מכון לשבתך‬ ‫עולמים (ובכן נזכר ‪wo‬‏ הפסוק שהובא גם בנוסח שלפנינו)‪ .‬ע"א הקשר של ‪oip‬‏ הפתיחתא (תה'‬ ‫כ"ו‪ ,‬ח') ‪yD‬‏ ההפטרה לסדר דנן עיין למעלה‪ ,‬צד ‪.645‬‬

‫‪ 5‬היינו‪ :‬מכון נדרש כמו‪ :‬מכוון‪.‬‬ ‫‪ 6‬בת"ה נמצא מאמר שלם של ר"י בר' אפי‪ :‬למה הוא אומר ה' אהבתי מעון ביתך ‪...‬‬ ‫בשביל ששקול כנגד בריאת עולם ובילה"מ‪ :‬עולמך) וכו'‪ .‬אולם הקבלה זו בין בריאת העולם‬ ‫'ומעשה המשכן כבר נזכרה למעלה (עמ' רפ"ב) באופן אחר ‪AWO‬‏ ר' פנחס (עיין הע' ‪.)7501‬‬ ‫ובכן מאמר זה חסר כאן‪ ,‬ונדרש רק המשפט ‪,‬משכן העדות" בהתחלת סדר דנן (שמ' ל"ח‪ ,‬כ"א)‪:‬‬ ‫מה השמים והארץ וכו'‪ .‬כפי הנוסח בת"ה‪ ,‬דפוס מנטובה‪nop ,‬‏ זה של האגדה הוא כנראה סופו‬ ‫של מאמר ר"י בר' אסי‪ :‬ולמה המשכן שקול כנגד שמים וארץ‪ ,‬אלא מה שמים וארץ הם עדים‬ ‫על ישראל‬

‫‪ya‬‏ ‪ dno‬רק‪ :‬עדות לישראל)‪ ,‬דכתיב העידותי בכם היום את השמים ואת הארץ‪,‬‬

‫לשמות‬

‫רסט‬

‫כל המלאכה‪ ,‬התחיל מברכן‪ ,‬שנ' וירא משה וגו' (שם‪ ,‬ל"ט‪ ,‬מ'ג)‪ .‬ומה ברכה בירכן‪,‬‬ ‫אמר להן‪ :‬יהי רצוןיי שתשרה ברכה במעשה ידיכם‪ .‬וכיון שנגמרה מלאכתו‬ ‫ועמד‪ ,‬מיד ירדה שכינה עליו‪ ,‬שנ' כי ענן י"י על המשכן וגו' (שם‪ ,‬מ'‪ ,‬ל"ח)‪ .‬וכן‬ ‫‏?‪ pny‬לבוא‪ ,‬‏‪ war‬י"י על ‪pop‬‏ הר ציון ועל מקראיה וגו' (יש' ד'‪ ,‬ה')‪.‬גגגג‬ ‫אתה מוצא כל )‪ 02111‬כן שעשה הקב"ה לישראל בעולם הזה‪ ,‬כך הוא עתיד‬ ‫לתת להם לעולם הבא‪ .‬וכשנאלן ממצרים‪ ,‬על ידי שליח גאלן‪ ,‬שנ' ועתה לכה‬ ‫ויהי בשלת עד‬ ‫ואשלחך ‪MW‬‏ שמ' ג'‪?tan ,‬‏ ‪ sniw‬בפרשת‬

‫דפעלכו‬ ‫תראה‬ ‫הםירצמ רא ‏‪ VIN‬ה פבל‬ ‫‏‪7 mc) eee‬כאפ‬ ‫משכן‪ ,‬לא שרת אלא שבטו שללוי‪wt ,‬‏ ‪ niw‬הכהנים בני לוי ‪no‬‏ ‪ pa‬כ"א‪ ,‬ה')‪.‬‬ ‫ולעתיד לבוא‪wa ,‬‏ מצרף ומטהר כסף וטיהר את בני לוי מלא' ג'‪ ,‬ג')‪| .‬סליק‬ ‫סיפראיגוג ‪NOJ‬‏‬ ‫ויתר הכ"י של מדרש זה‪ ,‬היינו לויקרא עד דברים‪ ,‬יודפס להלן בכרך ב'‪.‬ז‬

‫‪,‬ברכה" צ"ל‪ :‬שכינה‬

‫‪mem‬‏ ספרי‪ ,‬פנחס ‪pD‬‏‬

‫‪ 0111‬ב' מלות אלו ‪wow‬‏ בנליון‪ .‬ותחת‬ ‫הוה"ר‪ 191 ,‬למעלה‪ ,‬וש'נ)‪.‬‬ ‫‪ 1111‬כאן ישנה חתימה קצרה המקושרת ‪yo‬‏ ההפטרה לסדר דנן (עיין למעלה‪ ,‬צד ‪(255‬‬

‫אח"כ באה חתימה נוספת‪.‬‬ ‫‪ 2111‬מלה זו אי"ברורה ‪ado‬‏ מלת ‪,‬כן" אין לה מובן כאן‪ ,‬וצריך להפירה‪ ,‬ואולי צ"ל‪:‬‬ ‫אתה מוצא כן [ש]כל נס שעשה וכו'"‪.‬‬ ‫‪ 38‬צ"ל‪ :‬כדכתיב‪ ,‬ותחת ‪,‬ויהי בשלח" צ"ל‪ | :‬בא‪ ,‬הינו המעתיק רומז כאן למאמר‪,‬‬ ‫המתחיל‪ :‬אמר ר' ירמיה כגואל ראשון‪ ,‬כך נואל אחרון וכו'‪ ,‬ומסיים‪ :‬שנ' כימי צאתך מארץ‬ ‫מצרים אראנו נפלאות‪ ,‬שנמצא למעלה‪yp‘ ,‬‏ רי"ט‪ .‬מקומו היה גם כאן‪ ,‬אלא שהשמיטו המעתיק‬ ‫כדי שלא להכפיל הדברים‪.‬‬ ‫‪ 4‬היינו‪ :‬סיפרא דשמות‪ .‬ה‪,‬וגומר" כנראה רומז לתפלה הרגילה של מעתיק‪ :‬המקום‬ ‫יסייעני להשלים את שאר הספרים‪ ,‬הינו החלקים האחרים של מדרש זה (לויקרא‪ ,‬במדבר‬ ‫ודברים)‪.‬‬

‫מדרש ‪naw‬‏ על התורה‪:‬‬

‫רסח‬

‫ח"ת ןא תי העיד ו תי שם‪DS( ,‬‏ ו מהוכן "לקת‬ ‫פפ'‪ .‬יק‬ ‫ובהיכן נתן‪ ,‬בשעה שאמר הקב"ה עלה אלי (שם‪ ,‬כ"ד‪ ,‬י"ב)‪ ,‬וגלוי וידוע לפני הקב"ה‬ ‫שהלוחות הראשונות אינן מתקיימות‪ ,‬לפיכך לא אמר למשה עשה ארון‪ ,‬והלוחות‬ ‫(דף ל"ז‪ ,‬ע"א) האחרונות היה גלוי וידוע לפני הקב"ה שהן מתקיימות‪ ,‬לפיכך אמר‬ ‫א')‪ ,‬ואומר ואעש ארון עצי שטים וגו' (שם‪,‬‬ ‫למשה ועשית לך ‪sap‬‏ עץ ‪DI‬‏‬ ‫ג')‪ %911,‬כיון שעשה ארון זהב‪ ,‬ויקח מארון עץ ויתן בארון זהב‪ .‬לפיכך נאמר ויקח‬ ‫ויתן וגו'‪.‬‬

‫נלסדר ע"גנכ"ח)‪wom :‬‏ ל"ט‪ ,‬ל]"נזי‬ ‫הב מכם‬ ‫שיה ה בוד‬ ‫הלב יאה את ה מש כין שא ל שמה‪.‬‬ ‫ינחל ו מש ג'‪ ,‬ל"ה)‪ ,‬אלו ישראל‪ .‬אמר ר' ‪ynp‬‏ אותו הכבוד שנטלו ישראל‪,‬‬ ‫מסיני לקח*‪ ::9‬אותו‪ ,‬שנ' ואעדך עדי ואתנה צמידים על ‪pp‬‏ ורביד וגו" (יח' ט"ז‪,‬‬

‫'א)‪ .‬וכסיל ים מר ים קלון‪ ,‬אלו אומות העולם‪wob ,‬‏ קלון מניני‪901 ,‬‬ ‫שנ' כי הגוי והממלכה אשר לא יעבדוך יאבדו וגו' (יש' פ'‪ ,‬י"ב)‪ .‬וכיון שהוגמרה‬ ‫מלאכת המשכן‪ ,‬הביאוהו ישראל אל משה והעמידו‪ ,‬שנ' ביום החדש הראשון וגו'‬ ‫(שמ' מ'‪ ,‬א')‪ .‬ומחל להן הקב"ה על מעשה העגל‪ ,‬ובישרן שעתידין לבוא ‪dam‬‏‬ ‫העולמים‪ ,‬שכן כתיב ויקחו לי תרומה (שם‪ ,‬כ"ה‪ ,‬א')‪ ,‬ומה כתיב‪ ,‬ועשו לי משכן‪,‬‬ ‫שם‪ ,‬ח‪ .‬וכיון שאה משה את‬ ‫אינו אומר כן‪ ,‬אלא ועשו לי מקדש‬ ‫‪ 5‬מאמר זה באמת שייך לפיסקא ‪MANA‬‏ כי פסוק זה הוא בתוך סדר ‪yy‬‏ המתחיל ‘‪avo‬‏‬ ‫ל"ט‪ ,‬ל'ג והלאה‪.‬‬ ‫‪6011‬‏ ‪ pyd‬זה משער הראב"ע בפירושו הארוך לשמ' כ"ה‪ ,‬ט'"ז‪ :‬ועוד הנה לא מצאנו‪ .‬שיאמר‬ ‫השם למשה שיעשה הארון וישם שם הלוחות הראשונות‪ ,‬כי השם יודע כי ישברם משה‪ ,‬רק אמר‬ ‫על הלוחות שפיסלם משה‪ :‬ועשית לך ארון עץ‪ ,‬וקדמונינו אמרו כי אין זה ‪TNIP‬‏ שעשה בצלאל‪,‬‬ ‫‏‪ pon‬הוא‪ .‬והשוה ‪yT‬‏ רמב"ן לדב' "‪ ,‬א'‪ :‬וטעם ועשית לך ארון עץ‪ ,‬שתשים הלוחות בתוכו‬ ‫‏‪ nya‬שתררד‪ ,‬והיה הארון הזה כולו ‪yp‬‏ ‪ . ..‬והיו הלוחות ‪vo‬‏ עד שנעשה המשכן‪ ,‬ואז ‪yw‬‏ ‪TNIP‬‬ ‫המצופה זהב ‪ . . .‬ולא אמר לו כן בלוחות הראשונות‪ ,‬לפי שהיה גלוי לפניו שישברם‪ .‬וע"א כל‬ ‫הענין של ב' ארונות עיין הערות רמא"ש בבר' דמלאכת המשכן (צד ‪ 44‬והלאה)‪ .‬מענין הוא‬ ‫שכאן ישנו לפנינו מאמר מדרשי שלא היה ידוע לקדמנים‪.‬‬ ‫‪ 7‬ע"א סדר זה עיין למעלה‪xT ,‬‏ ‪ 945‬והלאה‪ ,‬וע"א הפתיחתא צד ‪.255‬‬

‫‪8‬‬ ‫‪9‬‬

‫צ"ל‪ :‬לקחו‪.‬‬ ‫צ"ל‪ :‬מסיני‪ .‬כעין מאמר זה בת"ה‪ ,‬תצוה י"א‪ :‬זש'ה כבוד חכמים ינחלו‪ ,‬אלו ישראל‪,‬‬

‫וכסילים מרים כבוד‪ ,‬אלו או"ה‪ .‬ואימתי נחלו ישראל כבוד‪ ,‬בשעה שקבלו את התורה ‪ . . .‬לפיכך‬

‫כבוד חכמים ינחלו‪ ,‬אלו ישראל‪ ,‬שנחלו כל השבח הזה מסיני‪ .‬וכסילים מרים קלון‪ ,‬אלו או"ה‪,‬‬ ‫שנטלו אפופסין שלהן מסיני‪ ,‬מנין‪ ,‬א"ר יוחנן שנ' [כי הגוי ‪. .‬יאבדו] והגוים חרוב יחרבו‪ ,‬מחורב‬ ‫נחרבו‪ ,‬הוי וכפילים מרים ‪pep‬‏ (השוה‪.‬ת'ב‪ ,‬תצוה ז'‪ ,‬הע' ליה)‪ :‬והנה פסוק זה ‪)Dw‬‏ ג'‪ :,‬ליה)‬ ‫נדרש גם כלפי משה ואהרן‪ ,‬ובכן ‪NO‬‏ כאן סוף הפתיחתא‪ ,‬היינו‪[ :‬כבוד חכמים ינחלו‪ ,‬זה משה]‪,‬‬ ‫דנן‬ ‫מפני שאחרי גמר מלאכת המשכן הביאוהו אליו כדי שיעמיד אותו‪ .‬פתיחתא זו ‪5079‬‬ ‫נמצאת רק כאן‪ .‬כנראה החלק השני של פסוק הפתיחתא‪ :‬וכסילים מרים קלון‪ ,‬נדרש כלפי‬ ‫הליצנים שבדור שהיו אומרים ‪,‬אפשר שהשכינה שורה על ידי בן עמרם" (עיין שמ"ר‪ ,‬פג"ב‪ ,‬ב'‪,‬‬ ‫ות"ב‪ ,‬פקודי \'‪ .,‬וז' בסוף)‪.‬‬

‫רעא‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫עובדא זו גלויה עתה ע"י קטעי הגניזה‪ ,‬וביחוד ע"י ניתוח של תכנית הדרשות בגוף‬ ‫חבורנו למעלה‪.‬‬ ‫בנוגע למאמרי ‪,‬ילמדנו" שבילת"ת המחבר היה זהיר להזכיר בפירוש שהמאמר‬

‫המצוטט הוא מפרשה אחרת בכל פעם ופעם שהיה עומד חוץ מפרשה זו (למשל‬ ‫כשהוא בתוך פ' בראשית והוא מביא מאמר ילמדנו מפ' נח‪ ,‬וכו'‪ ,‬הוא זהיר לציין‬ ‫את המקום)‪ .‬ובכן נכון להוציא מסקנא שבכל מקום שישנו ציון סתם‪ :‬ילמדנו‪,‬‬ ‫המכוון הוא למאמר בפרשה אשר עליה הוא דן‪ ,‬ועי"ז אפשר לראות עד כמה יותר‬ ‫שלם היה הנוסח שלפני ‪syS‬‏ ילת"ת‪ .‬טענת פוזנ' במאמרו הב' הנ"ל (צד ‪ ,291‬העי‬

‫ב') אינה עלולה לשלול מהמחבר את דיקנותו ונאמנותו‪ ,‬אף שיש להודות שהמעתיקים‬ ‫לא היו תמיד נאמנים וזהירים כל כך‪ .‬אמנם כל פרט ופרט יש לבחון כפי תוכן‬ ‫הענין‪ ,‬וזה נעשה להלן בהערות‪.‬‬

‫כדאי להזכיר עדות המחבר בהקדמתו ‏ שם)‪:‬‬

‫ועתה הנה הבאתי את ראשית פרי כל מאמר ‪)oxo‬‏ בשלמות‪sin ,‬‏‬ ‫ב הת בה תייב ה ‪leor‬‏ ‪ eneri‬בי תיר הת סיר המ תחטר חן‬ ‫אלא העתקתיו כמות שהוא‪ ,‬קצור וארוך‪ .‬ההא מביא אגדות‬ ‫דומות ממקורות שונים ואינו חש להכפילן (שם‪ ,6 ,‬בהקדמה)‪ :‬וכן אל יתמה (הקורא)‬ ‫‏‪ ON‬ימצא דרש או ענין כתוב פעמיים‪ ,‬והיה די בפעם אחת ואומר‪( .‬צ"ל‪ :‬ולומר)‬ ‫שהוא גם במקום פלוני‪ ,‬כאשר עשיתי בכמה דרשות‪ ,‬כי כתבתיו מפני דבר שנתחדש‬ ‫בו‪ ,‬ובכפלתו אין לחוש‪wap ,‬‏ מדרש בלא חדוש‪ .‬כל זה מאמץ הבטחון בנאמנותו‬ ‫של המחבר ומוסיף לחשיבות מאמרי ‪,‬ילמדנו" שהוא מצטט‪ .‬אולם באילו מקומות‬ ‫אפשר לראות קיצור‪ ,‬היינו שישנו ציון‪ :‬לעיל‪ ,‬או‪ :‬התם‪ ,‬ואולי זה נעשה ע"י‬ ‫המעתיקים שלא רצו להכפיל את הדברים‪ .‬בכל האופנים חשבתי לנכון לקבץ‬ ‫את כל החומר הזה בשלמות מילת"ת לבראשית‪ ,‬ולהעיר עליו כפי הדרוש להבנתו‬ ‫ולהערכתו‪ ,‬בתור השלמה לחומר המדרשי האחר מכתביייד שבחלק העברי של‬

‫כרך זה‪ ,‬ובצירוף למה שנאמר למעלה בגוף חיבורנו‪.‬‬ ‫ים‪ .‬למשפטיך עמדו היום וגו' ‘‪MA‬‏ קי"ט‪,‬‬ ‫‏‪( 1's‬לבר' א'‪ ,‬א')‪ | .‬אהל‬ ‫כשברא‬ ‫אלהים‪,‬‬ ‫ברא‬ ‫צ"א)?‪ ,‬במשפט בראת הכל‪wN‘ ,‬‏ בראשית‬ ‫הב"ה את עולמו בראו במדת הדין‪ ,‬שנאמ' בראשית ברא אלהים‪ ,‬ולא ‪yot‬‏ עד‬ ‫‏‪ wy Anew‬תדמ ‪,‬םימחרה 'נש םויב תושע ‪ °°‬םיהלא ‏‪ pos‬םימשו 'רב( ‪',‬ב ;)'ד‬ ‫‪leY la‬‬

‫‪yba‬‬

‫סוי טי‪001e ‎‬‬

‫בי‬

‫טי‬

‫וג‪‎‬‬

‫סע‬

‫‪)haY‬‬

‫העתקת‪‎‬‬

‫‪ele rene‬‬

‫בקובץ‪‎‬‬

‫‪muabyaM‬‬

‫ת‪,‬‬

‫צד‪‎‬‬

‫‪,196‬‬

‫סי כיה‪‎.‬‬

‫‪2‬‏ ‪ bys‬ילת'ת מביא מאמר זה בקשר ‪YD‬‏ בר' א'‪ ,‬א'‪ ,‬אולם כנראה אין כאן פתיחתא לסדר‬ ‫א' (עיין למעלה‪ ,‬צד ז‪ ,3‬הע' ‪ ,)81‬אלא באמת היא ‪ 9077‬ב'‪ ,‬כאשר ברור מהצעת הפרטים‬ ‫כאן השייכים לסדר זה‪ :‬בר' ב'‪ ,‬ד'‪ ,‬ה'‪ ,‬ז' (ועיין שם‪ ,‬צד ‪ .)24‬אגדה זו‪ ,‬שהשם שיתף מדת הרחמים‬ ‫‏‪ oy‬מדת הדין כדי שהעולם יתקיים‪ ,‬נזכרה גם בב"ר‪ ,‬פי"ב‪ ,‬ט"ו (הות"א‪ ,211-311 ,‬וש"נ)‪ ,‬בקשר‬ ‫עם בר' ב'‪ ,‬ד'‪ ,‬שהוא התחלת סהר ב'‪.‬‬ ‫‪ 3‬משפט זה גם בת"ה‪ ,‬תצוה י"ב‪ ,‬בסוף‪ :‬כוננת ארץ ותעמוד‪ ,‬למשפטיך עמדו היום‪ ,‬במשפט‬ ‫כראת את הכל‪ ,‬שנ' בראשית ברא אלהים‪ .‬ע"י סמיכות זו של הפפוקים בתה' קי"ט‪ ,‬צ'‪-‬צ"א‪,‬‬ ‫מובן איך הפס' הב' נדרש על בריאת העולם‪.‬‬

‫‪Ill‬‬

‫בלקוט תלמוד תורה"‬ ‫כל מאמרי ילמדנו הנמצאים י‬ ‫לבראשית‪.‬‬ ‫על טיבו של ילקוט זה וחשיבותו כבר דן פונאנסקי במאמרו‪ :‬ע"ד הילקוט‬ ‫‪,‬תלמוד תורה" לר' יעקב בר' חננאל סקילי (הצופה מארץ הגר‪ ,‬ג'‪,79-89 ,1-52 ,‬‬ ‫והשוה הערות גינצברג‪ ,‬שם‪ ,‬ד'‪ .)62-63 ,‬ועוד פירסם ראשיתו של ילקוט זה במאמרו‬

‫בקובץ ‪muabyaM‬‏ ‪ tfirhcstseF‬צד ‪ .191-802‬הוא השתמש בכ"י לבראשית שהיה‬ ‫שייך מקודם לווערטהיימער‪ ,‬ואשר ממנו הוציא האחרון לאור‪ :‬לקוטים ממדרש‬ ‫ילמדנו כ"י (אוצר מדרשים‪ ,‬ח"א‪yo‘ ,‬‏ ס"ר‪-‬פ"ז‪)yP ,‬‏ שם בהקדמה‪ ,‬צד ‪(01-221‬‬ ‫אולם ווערטהיימער השמיט כמה וכמה מאמרים המסומנים בילת"ת לבראשית בציון‪:‬‬ ‫ילמדנו‪ ,‬כמו שיראה הקורא מהשואה עם מה שניתן להלן (ופלא הוא שפוזנ' במאמרו‬ ‫הב' הנ"ל‪ya ,‬‏ ‪ ay‘ 291‬ב'‪ :,‬כותב' שווערטהייטער ‏ ;העתיק ‪ > 22‬את כ ל ‪yU‬‏‬

‫מאמרי הילמדנו שבאו בילקוטנו")‪ .‬‏ גם עלו כמה שניאות בלקוטים אלה‪ ,‬ובכלל‬ ‫לא יצא המו"ל ידי ‪nan‬‏ פירוש עליהם‪ .‬חוץ מכ"י זה (שהוא עתה בווארשא\) ישנו‬ ‫אכסמפלר שני בספריה של הפמינריון בניריורק‪ ,‬שחסר קצת בראשיתו‪ .‬השתמשתי‬ ‫בכ"י זה‪nay ,‬‏ אני את תודתי הנאמנה לפרופ' א‪ .‬מארכס על שהואיל‬ ‫‏‪ iowa‬להמציאו ‏>‪ o‬כ"י זה נשלם בדמשק‪ ,‬ליל עשרים טבת שנת ויצא חטר מגזע‬ ‫ישי (‪=-‬רפ"א‪ ,)1951 ,‬כמו שנזכר בקולופון ‪ao‬‏ הכרך ‪DA‬‏ קכ'ג‪ ,‬ע"ב)‪ .‬כ"י שלישי‬ ‫מילת"ת לבראשית נמצא תחת רשותו של מר דוד ששון בלונדון ‪yp‬‏ קטלוג שלו‪,‬‬ ‫אהל דוד‪ ,‬ח"ב‪ ,‬צד ‪ 396‬והלאה; ‪wO‬‏ נרשמים גם מאמרי ילמדנו שבילת"ת‪ ,‬צד ‪826‬‬ ‫והלאה‪ ,‬אולם בכמה השמטות וטעיות‪ ,‬כמו שהראיתי בהערות להלן)‪.‬‬ ‫ר' יעקב בר' חננאל פקילי אינו מזכיר כלל בתוך המקורות שלו את מדרש‬ ‫תנחומא (השוה הקדמתו בהצופה‪ ,‬ג'‪ ,‬צד ‪ 5‬למעלה) ורק‪ :‬ילמדנו‪ ,‬וממנו ציטט‬ ‫מאמרים רבים הניתנים כאן בשלמות‪ .‬מהם כמה וכמה נמצאים בת"ה ות"ב שלפנינו‬ ‫(ולרוב ‪won‬‏ יותר דומה לזה שבת"ה מלזה שבת"ב)‪ .‬אולם כמה פעמים הצעת‬ ‫הדברים שונה כאן‪ ,‬וביחוד ‪wo‬‏ כמה ענינים החסרים במדרשים אלה‪ .‬ברור ‪yam‬‏‬ ‫לפני מחבר ילקוט זה ‪non‬‏ של מדרש‪ ,‬שהיה ‪yna‬‏ מלא וגדוש ושהיה נקרא ‪avo‬‏‬ ‫‪,‬ילמדנו" מפני שהדרשות שבו לכל סדר וסדר התחילו בשאלות ‪,‬ילמדנו רבינו"‪.‬‬ ‫אין להוציא מסקנא שנוסח זה הוא הוא הילמדנו המקורי‪ ,‬מפני שאפשר כבר לראות‬ ‫‏‪ no‬זה הוספות מאוחרות‪ ,‬כמו בת"ה ות"ב‪( .‬עיין להלן הערות ‪(203 ,522 ,81‬‬ ‫אולם בודאי הכיל חומר רב הנובע מילמדנו הקדמון‪ ,‬כמו שבאמת הוא הדבר גם‬ ‫‏‪ yma‬לת"ה ות"ב‪ .‬הנוסח שבילת"ת ‪nwa‬‏ הוא גם מצד זה ‪wyb‬‏ ידו אפשר לראות‬ ‫כמה שינויים חלו בשני המדרשים הנ"ל‪ ,‬עובדא שהשתדלנו לעמוד עליה בהערות‪.‬‬ ‫רע‬

‫מאמרי ילמדנו ב"ילקוט תלמוד תורה"‬

‫‪rw‬‏‬

‫ברא‪ :‬שמים ‪)NIP‬‏ ואור‪ .‬בשני ברא‪ :‬רקיע ומלאכים וגיהנם‪ .‬ומנין שביום שני נבראת‬ ‫גיהנם‪ ,‬שבכל ‪PO‬‏ ‪ TIN‬אומר כי טוב ובשני לא נאמר בו כי טוב‪ ,‬הה"ד כי לא אחפוץ‬ ‫במות המת (יח' "ח‪ ,‬ל"ב)‪ .‬בשלישי ברא‪ :‬דשאים ועשבים ואילנות‪ .‬ברביעי ברא‪:‬‬ ‫חמה ולבנה וכוכבים‪ .‬בחמישי ברא‪ :‬שרצים ודגים ועופות‪ .‬בששי היה לו לברא‬ ‫ששה של ‪vo‬‏ ששי ושל ‪ya‬‏ שביעי‪ ,‬שכן הוא אומר תוצא ‪TNAP‬‏ נפש חיה למינה (בר'‬ ‫א'‪ ,‬כ"ד) הרי אחת‪ ,‬בהמה ורמש וחיתו ארץ (שם) הרי ארבע‪ ,‬ואדם וחוה הרי ששה‪.‬‬ ‫ומצינו שלא ברא אלא חמש‪ ,‬שנאמר ויעש אלהים את חית הארץ למינה ואת הבהמה‬ ‫למינה ואת כל נפש החיה למינהו (שם‪ ,‬כ"ה)‪ ,‬ואדם וחוה‪ ,‬הרי חמש‪ .‬והיכן נפש‬ ‫חיה‪ ,‬אלא כך היה בורא אותן‪ ,‬תחלה היה בורא נפשותן ואחר כך היה בורא להן‬ ‫נופות‪ .‬‏ וכיון שברא ‪nem‬‏ לחמש נשארה נפש חיה למינה‪ ,‬והיה ‪ap‬‏ השמשות וקדש‬ ‫היום ולא ברא ‪dno‬‏ גופות‪mo ,‬‏ הן המזיקין הללו‪mat ,‬‏ אשר ברא אלהים לעשות‬ ‫(שם‪ ,‬ב'‪ ,‬ג'‪ | .091‬אמר ר' יהודה בר שלום כשם שברא את הכל‪ ,‬לא היה‬

‫יכול לבראות את אלו בשעה קלה‪ ,‬אלא בא ללמד לבריות שאם היה אדם בא‬ ‫בדרך והיה בידו כלום או ‪wop‬‏ בדבר‪ ,‬וקדש עליו היום‪ ,‬משליך אותו מיד‪ ,‬שהרי‬ ‫הב"ה עד עכשיו היה בורא והולך ובשביל שקדש היום לא ברא‪ ,‬שנ' אשר ברא‬ ‫אלהים לעשות‪[ .‬ילמדנו]‪.‬‬ ‫כל מעשה בראשית‬ ‫הבה מה לתיבה‬ ‫הכיהו ות‬ ‫הי עלברי‬ ‫נצטוו להדבק במיניהם‪ ,‬שנ' ויעש אלהים את חית הארץ למינה ואת הבהמה למינה‬ ‫ואת כל רמש האדמה למינהו‪ ,‬מלמד שנצטוו שלא להדבק אלא במיניהם‪( .:+‬ילמדנו)‪.‬‬ ‫[מכאן ואילך ע"פ כ"י ‪,‬ילקוט תלמוד תורה" שבספריה של הפמיריון‬ ‫בניוריורק‪51].‬‬ ‫עב ב שר תב ‪‎‬ם ‪JS 2322.‬‬ ‫כר בתבל‬ ‫‪ee‬‬ ‫א"ר תנחום‪%‬ג אע"פ שכתוב כי בו‪ poS wan ‎‬מלאכתו‪ ,‬ממלאכת עולמו‪ naw ‎‬אבל‪‎‬‬ ‫לא‪ wan ‎‬ממעשיהם של צדיקים ולא ממעשיהם של רשעים‪ ,‬אלא פועל‪ yo ‎‬אלו‪‎‬‬ ‫ואלו‪ .‬פועל‪ ya ‎‬אלו ומראה להם מעין דוגמא שלהם‪ ,‬ופועל‪ yo ‎‬אלו ומראה להם‪‎‬‬

‫מעין דוגמא שלהם‪ .‬ילמדנו פר' כי תשאז‪‎.1‬‬ ‫ח"ב‪ ,‬צד ‪826‬‬ ‫אמ' ר' הושעיה‬ ‫ובפס' כ"ה רק‬ ‫המאמר בב"ר‬ ‫תמאב ורמאמל‬

‫‪ 31‬לפני מאמרו של ר' יהודה בר שלום נמצא בכ"י ששון (קטלוג אהל דוד‪,‬‬ ‫ע"ב‪ ,‬למטה) מאמר נוסף‪,yw :‬‏ אלהים את חית וגו" (בר' א'‪ ,‬כ"ה)‪ ,‬אמ' ר' חמא‬ ‫בנפשות ‪TIN‬‏ ‪ DNA‬ארבע ובגופות הוא מונה שלש (היינו שבפס' כ"ד נזכרו ארבע‪,‬‬ ‫ג')‪ ,‬ר' אומר אלו השדים שברא הב"ה את נשמתן ולא בראן וכו'‪ ,‬רבה ובילמדנו"‪.‬‬ ‫‏‪ AD NIT‬ז"פ ‪,‬א"תוה( ‪), 54,‬נ'שו םלוא ונשי ‏‪ TY‬קפס םא "ונדמליבו‪ ,‬וניא ךייש‬ ‫של ר' יהודה בר שלום הבא אחריו‪.‬‬ ‫השוה תב גח הי נת'ה‪ .‬ה'‪.‬‬ ‫‪ 51‬ע"א כ"י זה עיין בהקדמה (למעלה‪yp‘ ,‬‏ ר"ע)‪.‬‬ ‫‪ 6‬בת"ה‪ ,‬כי תשא ל'נ‪ :‬ר' פנחס בשם ר' יהושע‪ ,‬ובב"ר‪ ,‬פי"א‪ ,‬ט' (הות"א‪ ,69 ,‬וש'נ)‪ ,‬בשם‬ ‫ר' פנחס בשם ר' אושעיא‪ ,‬ובמה'ג א'‪ :6 ,‬ר' חונא בשם ר' אחא‪.‬‬ ‫זג היינו לסרר ע' ‪mta‬‏ כי תשא ל"ג‪ ,‬והשוה למעלה‪ ,‬צד ‪.)185 ,744‬‬

‫רעב‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫‏‪ AN‬המטר לא ירד עד שמזנו במדת הרחמים‪ ,‬שנ' כי לא המטיר י'י אלהים על‬ ‫‏‪( PONT‬שם‪ ,‬ה'); ואף אדם הראשון לא ‪yoT‬‏ עד שמזגו במדת הרחמים‪WI ,‬‏ וייצר י'י‬

‫אלהים את האדם (שם ז')‪ .‬ואלו* ‪wap‬‏ ‪ dno‬חלק לעולם הבא וכו'‪ .‬אבא שאול אומר‬ ‫‏‪ AN‬ההונה את השם באותיותיויף‪ .‬אמר בן ‪YNO‬‏ בא וראה כמה קשה חילול השם‪,‬‬ ‫כביכול לא הזכיר הב"ה שמו עד שהזכיר שתי תיבות‪ :‬בראשית ברא אלהים‪ .‬ילמדנו‪.‬‬ ‫ב'‪( .‬לבר' א'‪ ,‬א')‪ .‬אמ' ר' עזריהז כל מה שאתה רואה‪ ,‬תולדות שמים וארץ‬

‫הן‪ ,‬ש' בראשית ברא אלהים את השמים ואת האר ץ‪.‬‬ ‫אמר ר' יצחק* בשר ודם כשבונה פלטרין בונה את התחתון ואחר כך בונה את‬ ‫העליון‪ ,‬והב'ה בתחלה בנה את העליון ואחר כך בנה את התחתון‪ ,‬שנ' בראשית‬ ‫ברא אלהים את השמים ואת הארץ‪ .‬ילמדנו ובמדרש תלים"‪.‬‬ ‫ג'‪ .‬‏)‪ ad‬א'‪ ,‬ב')‪ .‬וחשך על פני תהום‪ ,‬זה מלאך המות שמחשיך‬ ‫פניהם של בריותטג‪ .‬ד"א זה גיהנם‪ .‬‏ ילמדנו‪.‬‬ ‫ד'‪ .‬גו ולבר' א'‪ ,‬כ"ד)‪< ..‬תהוצא‪ .‬הארץ‪. .‬נפש חיה‪- .‬אמר ר'" שמעון‬ ‫בן לקישיי כשברא הקב"ה את עולמו ברא בו בכל ‪yo‬‏ שלשה דברים‪ .‬ביום ראשון‬ ‫‪ 4‬עיין להלן‪ ,‬סי' ח'‪mem ,‬‏ ב"ר‪ ,‬פ"ח‪ ,‬ד' (הות"א‪ ,95 ,‬וש'נ)‪.‬‬ ‫‪ 5‬חלק זה של המאמר אין לו קשר ישר ‪YO‬‏ מה שנאמר מקודם‪ .‬כמדומני שישנו כאן ליקוי‪,‬‬ ‫היינו שהובא ‪yT‬‏ פסוק ‪NNI‬‏ שנדרש באופן כזה‪ :‬וישלחהו י'י אלהים מגן ‪yp‬‏ (בר' ג'‪ ,‬כ"נ)‪.‬‬ ‫עיין מאמרו של ריב"ל (ב"ר‪ ,‬פכ"א‪ ,‬ז'‪ ,‬הות"א‪ :)202 ,‬כשבראו בראו במידת הדין ובמידת הרחמים‪,‬‬ ‫וכשטרדו טרדו במידת הדין ובמידת הרחמים‪ .‬דעתו של ריב"ל תהיה אפוא כמו זו של ר' נחמיה‬ ‫ש‪,‬שולח מג"ע בעוה"ז‪ ,‬ובעוה"ב לא שולח"‪ ,‬בנינוד לדעת ר' יהודה ‪)yp‬‏ שם)‪ .‬ובכן מפני שנזכר‬ ‫בחלק החסר ‏ ענין עוה"ב‪ ,‬נאמר אח'"כ‪ :‬ואלו שאין ‪dno‬‏ ‪ nop‬לעוה"ב וכו'‪.‬‬ ‫‏‪ 5a‬כנהדרין י"‪" ,‬א‪.‬‬ ‫‪ 6‬השוה למעלה‪yp‘ ,‬‏ י"ג‪ ,‬הע' ‪ ,42‬ובגוף החבור‪ ,‬צד ‪ ,183‬הע' ‪114‬‬ ‫‪ 7‬מאמר זה של ר' עזריח בב"ר‪ ,‬פי"ב‪ ,‬ח' (הות"א‪ ,)601 ,‬ואולי גם ‪syS‬‏ ילת"ת לקח ‪smi‬‏‬ ‫משם‪ ,‬ולא מילמדנו‪ ,‬מפני שלפני זה הוא מצטט מאמר מב"ר (עיין אצל פוזנ'‪ ,‬שם‪ ,991 ,‬סי' ט"ו)‪,‬‬ ‫והמאמר מילמדנו מתחיל‪ :‬א"ר יצחק וכו"‪.‬‬ ‫‪ 8‬וכן בת"ה‪ ,‬בראשית ד'‪ ,‬בסוף דרשת ילמדנו ועיין למעלה‪ ,‬צד ‪ ,62‬הע' ‪ .)9‬ר' יצחק‬ ‫מתנגד לדעת ב"ה שמביאים אותו משל לראיה שארץ נבראת תחלה (ב"ר‪ ,‬פ"א‪ ,‬ט"ו‪ ,‬הות"א ‪,81‬‬ ‫וש'נ‪ ,‬והשוה גם למעלה‪yp‘ ,‬‏ ט"ו‪ ,‬הע' ‪ .)92‬בעקר מאמרו של ר' ‪’ynp‬‏ נמצא כבר במכילתא‪,‬‬ ‫מס' דשירה ח' (הוה"ר‪ ,441 ,‬למעלה)‪ .‬שונה הוא מאמרו של ר' יוחנן (ב"ר‪ ,‬פי"ב‪ ,‬י"ב‪ ,‬הות"א‪,‬‬ ‫טנג)‪ :‬מלך בש'ו בונה פלטין‪ ,‬משהוא בונה את התחתונים ואח'כ בונה את העליונים‪ ,‬אבל הקב"ה‬ ‫אחת‪.‬‬ ‫ברא העליונים ואת התחתונים ‏ ברייה‬ ‫‪ 9‬פוזנ' מעיר‪ :‬ובמדרש תהלים לא מצאתי‪ .‬אולם נמצא כעין זה בלי ‪wo‬‏ האומר במ"ת פ'ו‪,‬‬ ‫ג' (הו"ב‪ ,‬צד ‪RP :)878‬‏ כמוך באלהים ה' ואין כמעשיך‪ ,‬מלך בש'ו בונה תחלה וכו'‪neM .‬‏ עוד‬ ‫משנת רבי אליעזר‪ ,‬הוצ' ענעלאוו‪ ,602 ,‬סי" ד'‪.‬‬ ‫‪01‬‏ ‪ pry‬להלן בריש סי' י'‪ ,‬שהוא גם בת"ה‪ ,‬וישב ד'‪)vO ,‬‏ בת"ה מאמר זה הוא בשם ר' ברכיה‪:‬‬ ‫משום שנ' וחושך על פני תהום‪ ,‬זה מלאך המות‪ ,‬המחשיך פניהם של בריות‪ .‬אולם מאמר זה‬ ‫היה בילמדנו גם לתחלת בראשית‪ .‬ה‪,‬ד"א זה ‘‪mro‬‏ מתנגד ‪?tyn‬‏ רשב"ל (להלן‪ ,‬סי' ד') שניהנם‬ ‫נברא ‪avo‬‏ שני‪.‬‬ ‫גג סי' ד' וה'‪ ,‬כפי העתקת ווערטהיימער‪ ,‬או"מ‪ ,‬ח"א‪ ,‬ס"ר‪-‬ס"ה‪.‬‬ ‫‪ 2‬השוה ב"ר‪DN ,‬‏ ט'‪ ,‬בשם ר' לוי בשם ר' חמא בר' חנינא (הות"א‪ ,69 ,‬וש'נ)‪.‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫רעה‬

‫המות‪ ?5,‬ואדם נברא ‪avo‬‏ הששי‪ ,‬ועלילה נתלית בו שהוא ‪paw‬‏ ‪ noma‬לעולם‪,‬‬

‫שנ' כי ביום אכלך ממנו מות תמות‪ .‬משל לא' שהיה מבקש לגרש את אשתן‪,?9‬‬ ‫כשבקש לילך לביתו כתב גט‪ ,‬נכנס לביתו וגט בידו‪ ,‬התחיל לבקש עלילה עליה‬ ‫‏‪ umd‬לה‪ .‬אמ' לה‪ :‬מזגי לי את הכוס‪ .‬מזגה לו ונתנה ‪ba‬‏ אמ' לה‪ :‬הרי זה גטיך‬ ‫נתון לך‪ .‬אמ' לה‪ :‬צאי ‪namo‬‏ שמזגת לי כוס פשור‪ .‬אמרה לו‪ :‬כבר היית ‪yay‬‏‬ ‫שכוס פשור אמזוג לך‪ ,‬הבאת גט בידך‪ .‬וכן אמ' אדם לפני הב"ה‪ :‬רשל"ע‪ ,‬קודם‬ ‫שתברא עולמך היתה קודמת התורה שכתוב בה אדם כי ימות באהל (במ' י"ט‪ ,‬י"ד)‪,‬‬ ‫אלא שתלית בי העלילה‪ .‬הוי אומ' נורא עלילה על בני אדם‪ .‬וכן את מוצא עני‬

‫למשה ע"ה ‪NO‬‏ יראה איש באנשים וגו' (דב' א'‪ ,‬ל"ה)‪ ,‬ולא כי אתה ואהרן‪DNO‘ ,‬‏‬ ‫להם שמעו נא המורים ‘‪Do‬‏ ב'‪ ,‬י")‪ ,‬אמ' הב"ה‪ :‬לכן לא תביאו שם‪ ,‬י"ב)‪ .‬הוי‬ ‫או' נורא עלילה‪ .‬וכן ביוסף‪ ,‬ויראו אחיו כי אותו אהב (בר' ל"ז‪ ,‬ד')‪ .‬הוי נורא‬ ‫‏‪ abby‬ילמדנו פר' וישבז?‪.‬‬ ‫‪ Oa ka GNA DT Woe‬שי"?תגימ אהבשכ‬ ‫‏‪ea ee‬‬ ‫לדה‬ ‫הב"ה אדם הראשון העביר לפניו כל הבריות‪ ,‬דור דור ודורשיו‪ ,‬דור דור ‪MIpysP‬‏‬ ‫דור דור ומלכיו‪ ,‬שנ' גלמי ראו עיניך ועל ספרך כלם יכתבו וגו' (תה' קל"ט‪ ,‬ט"ז)‪.‬‬ ‫ונתן בו הב"ה בינה וקרא שבעים ‪wom‬‏ לכל בריותיו‪ ,‬שנ' ויקרא האדם שמות‪ ,‬שם‬

‫‏‪ PR‬כתיב ‏‪ IND‬אלא שמות‪ .‬ילמדנופל‪.‬‬ ‫ש"ב עלבר" ‪egaC‬‏‬ ‫‏‪aa‬‬ ‫תהיה תורת המצורע‪ .9%‬וכן את מוצא‬ ‫לפיכך נצטרע‪ ,‬ומה אמר‪ ,‬והייתם‬ ‫שהן על הנחש היא צרעתו‪ .‬ולא עוד‬ ‫ונחש אינו מתרפא‪ .‬באדם כתיב אז‬

‫בא וראה ‪DOM‬‏ קשה לשון הרע וכו בואת‬ ‫‪amw‬‏ הקדמוני על שספר ‪dwp‬‏ הרע על בוראו‬ ‫כאלהים ‪nut‬‏ אמ' ‪annaz‬‏ הסלעין‬ ‫אלא כל בעלי ‪wop‬‏ מתרפאין לעתיד‪ .‬לבא‪,99‬‬ ‫ידלג כאיל ‪pom‬‏ וגו' אז תפקחנה עיני עורים‬

‫‪ 5‬הושה ‪,‎‬הלעמל ‪lo ‘yn‬‬

‫‪ 6‬מקודם נכתב בכ"י‪ :‬וכו'‪ ,‬ואח"כ נוסף בגליון‪, :‬כשבקש לילך" עד פוף המאמר‪.‬‬ ‫‪ 72‬היינו‪ :‬לסדר ‪OY‬‏ (ויוסף הורד מצרימה‪ ,‬עיין למעלה‪ ,‬צד ‪ ,203‬הע' ‪ ,)823‬כמו שהוא‬

‫‏‪ ne‬וושב‪ .‬ד'‪.‬‬ ‫‪ 8‬באו"מ‪ ,‬ח"א‪ ,‬עמ' ס"ז‪ ,‬סי" י"א‪ ,‬נוסף‪ :‬דור דור ופרנסיו‪ ,‬וכן בכ"י ששון (קטלוג אהל דוד‪,‬‬ ‫ח"ב‪,‬‬

‫‪.)926‬‬

‫‪9‬‏ ‪ py‬להלן סי' כלד‪ ,‬וש'נ‪.‬‬ ‫‪ 0‬כאן ישנו ציון ‪wob‬‏ הענין ע"א לה"ר נמצא בדרש לוי" י"ד‪ ,‬א' והלאה‪ ,‬ואמנם כל המאמר‬ ‫מן ‪,‬וכן את מוצא בנחש הקדמוני" ישנו בת"ה‪ ,‬מצורע ב' בסוף‪ ,‬ות"ב‪ ,‬שם ז'‪ .‬אולם לפני בעל‬ ‫ילת"ת מאמר זה היה גם כאן‪Te ,‬‏ ל ס דר ג'‪ ,‬כי בקשר עמו ישנו שריד של דרשת ילמדנו‪:‬‬ ‫המספר לה"ר מה ענשו וכו' (ת"ה‪ ,‬בראשית ח'‪ ,‬ולהלן סי' י"ז‪ ,‬והשוה למעלה‪ ,‬צד ‪.)64‬‬

‫‪ 1‬בת"ה‪ ,‬מצורע ב'‪ :‬ומה אמר‪ ,‬אמר ריב"ל כי יודע אלהים וכו'‪ ,‬ועיין בת"ב‪ ,‬שם ז'‪ ,‬הע'‬ ‫כ"ה‪ ,‬שהנוסח הנכון הוא‪ :‬אמר ר' יהושע דסכנין בשם ר' לוי ‪meM‬‏ ב"ר‪ ,‬פי"ט‪ ,‬ד'‪ ,‬הות"א‪-271 ,‬‬ ‫‪5,‬‏ )‪AW‬‬ ‫‪23‬‏ ‪ py‬ת"ב‪ ,‬שם‪ ,‬הע' כ"ו‪.‬‬

‫‪ 3‬במקומות המקבילים הנ"ל‪ :‬לעולם הבא‪ ,‬אולם בב'ר‪ ,‬פ"כ‪ ,‬ה'‪ :‬א"ר לוי לעתיד לבוא‬ ‫הכל מתרפאין ‪nip‬‏ מנחש וכו' (הות"א‪ ,681-781 ,‬וש'נ)‪.‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫רעד‬

‫דף גו ע'אלברש בי‬

‫א דרליה א םהה‬

‫הר‬

‫ה שיק‬

‫וגו'‪ .‬‏ על ג' עבירות נשים מתות בשעת לידתן‪ :‬על שאינן זהירות בנדה‪ ,‬ובהלה‪,‬‬

‫ובהדלקת הנר‪ .‬ושלשתן מן התורה‪ .‬נדה‪ ,‬דכתיב ואשה כי יזוב‬ ‫ט"ו‪ ,‬כ'"ה)‪ .‬חלה‪ ,‬דכתיב ראשית עריסותיכם חלה תרימו וגו' (במ'‬ ‫הנר‪ ,‬דכתי' וקראת לשבת ‪yna‬‏ (יש' נ"ח‪ ,‬י"ג)‪ ,‬זו הדלקת הנר‪.‬‬ ‫בחשך‪ :%,‬אין זה ‪YW‬‏ שאין יורדי גיהנם נדונין אלא בחשך‪ ,‬שנ'‬

‫זוב דמה ונו' (י'‬ ‫ט"ו‪ ,‬כ')‪ .‬הדלקת‬ ‫ואם תאמר לישב‬ ‫ארץ ‪YNA‬‏ כמו‬

‫אפל וגו' ‪MO‬‏ י'‪ ,‬כ"ב)‪ .‬ולמה נצטוו הנשים על ג' מצות הללו‪xo‘ .‬‏ הב"ה‪ :‬אדם‬

‫הא' תחלת בריתי היה ונצטווה על עץ הדעת‪ ,‬וכתי' בחוה ותרא האשה כי טוב‬ ‫העץ למאכל וגו' ותתן גם וגו' (בר' ג'‪ ,‬ו')‪ ,‬וגרמה לו ‪DMA‬‏ ושפכה את דמו‪ ,‬וכתי'‬ ‫שופך ‪FO‬‏ האדם דמו ישפך (שם‪ ,‬ט'‪ ,‬ו')‪ ,‬לכך יהיה דמה נשפך ותשמור נדתה כדי‬ ‫שיתכפר לה על דם האדם‪ .‬חלה‪ ,‬אמ' הב"ה‪ :‬היא טמאה חלתו של עולם‪ ,‬לכך‬ ‫תשמור עסתה להרים ממנה חלה‪ .‬ומנין שאדם הוא חלתו של עולם‪ ,‬דא"ר יוסי‬ ‫כאשה הזו שמקשקשת וכו' לעיל‪.‬י‪ :‬הדלקת הנר‪xo‘ ,‬‏ הב"ה‪ :‬היא כבתה נרו של‬

‫עולם‪ ,‬לפי' תשמור הדלקת הנר‪ .‬ירושלמי במה מדליקין‪ ?9,‬ובילמדנו פרש' נח‪12 .‬‬ ‫‏)‪aD‬‬

‫‪ Vasher‬יבוירבל ‏‪ Cl‬ברגרצט ג וקו‬

‫לוט טה‬

‫תו קו קו ןב‬

‫‏‪ wd‬תדמב םימחרה תדמבו ‪. 99‬ןירה ‏‪, 7D DY‬המדאה ‏‪ Sh‬ןב‪:‬הדוה‬ ‫פזיי? נטל הקב"ה עפר מן המזבח וברא את האדם‪ ,‬נאמר כאן אדמה ונאמר להלן‬ ‫מזבח אדמה (שמ' כ'‪ ,‬כ"ד)‪ .‬ילמדנו רבנו פרש' אם בחוקותי‪.‬‬ ‫טש רף הי ‪:‬ע"א לברי ב'‪ ,‬יוא ‪)pT‬‏ ייא להיםי את האדם‪.‬‬ ‫א"ר אמי‪ ?+‬הקב"ה נתאוה שכשם שיש לו דירה בעליונים למעלה כך יהיה לו למטה‪,‬‬ ‫שכן הוא אומר לאדם הראשון‪ :‬אם זכית‪ ,‬כשם שאני מלך בעליונים כך אעשה אותך‬ ‫מלך בתחתונים‪ ,‬שנ' ויקח י"י אלהים את האדם‪ ,‬ואין ‪pma‬‏ אלא עלוי‪ ,‬שנ' ‪man‬‏‬ ‫האשה ‪am‬‏ הערפ ‪ wO‬י"ב‪ ,‬ט"ו)‪ ,‬ותלקח אסתר (אס' ב'‪ ,‬ח')‪ .‬לא עשה כן אלא‬ ‫חטא‪ ,‬מיד ‪oop‬‏ שכינתו‪ ,‬שנ' וישמעו את קול י'י אלהים מתהלך בגן ‪a9‬‏ ג'‪ ,‬ח')‪,‬‬ ‫עד שבאו ישראל וחזר לשכון ביניהם‪ .‬ילמדנו פרשת ‪xo‬‏ בחקותי‪.‬‬ ‫דף ‏‪" S'y a‬רבל( יב זי מ "תרד תי מ )תד = וכל רארו תולעפמ םיהלא‬ ‫נורא ‏‪ addy‬על בני אדם ‘‪mA‬‏ פ"ו‪ ,‬ה')‪ .‬א'ר יהושע בן קרחה אף הנוראות שאתה‬ ‫מביא עלינו‪ ,‬בעלילה אתה מביאם ‪ybrA‬‏ בא וראה כשברא הקב"ה את העולם‪,‬‬

‫מן היום הראשון ברא מלאך המות‪ ,‬שנ' וחשך על פני תהום (שם א'‪ ,‬ב')‪ ,‬זה מלאך‬ ‫‪ 8‬גם כאן ישנה הוספה זו שמכוונת נגד הקראים ‪)yy‬‏ למעלה‪ ,‬צד ‪ ,26‬הע' ‪.)54‬‬ ‫‪ 9‬היינו שלפני זה בעל ילת"ת מצטט (לבר' ב'‪ ,‬ו'‪ :‬והשקה את כל פני האדמה) את מאמרו‬ ‫של ר' יוסי מב"ר‪ ,‬פי"ד‪ ,‬א' (הות"א‪.)621 ,‬‬ ‫‪02‬‏ ‪ naw‬פ'"ב‪( .‬דף ה'‪ ,‬ע"ב)‪,‬‬ ‫ג תיה נח א ותיב ‪₪‬‬ ‫‪ 22‬השוה למעלה‪ ,‬סי" א'‪.‬‬ ‫‪ 3‬וכן בשמו בירוש' נזיר‪ ,‬פי"ז (דף נ"ו‪ ,‬ע"ב)‪ ,‬והשוה ב"ר‪ ,‬פי"ד‪ ,‬ח' (הות"א‪ ,231 ,‬וש'נ)‪.‬‬ ‫‪ 4‬וכן בת"ה‪ ,‬בחקותי ג'‪ ,‬אולם בת"ב‪wo ,‬‏ ה'‪ :‬ר' שמואל בר אבא‬ ‫שם‪ ,‬הע' ט"ז‪ ,‬והשוה ב"ר‪ ,‬ג'‪ ,‬ט'‪ ,‬הות"א‪ ,4 ,‬וש'נ)‪.‬‬

‫מצ"ל‪ :‬בר אמי‪ ,‬עיין‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫רעז‬

‫"‪r‬ב‏)‪ .++‬ועל העושה פטרונו‬ ‫בזדון וגו" העומד לשרת ‪wo‬‏ את פני י'י אליך (דב' ‪y‬‬ ‫בשר ודם‪ ,‬דכתיב‪ .‬אהור ‏ הגבר אשר יבטח באדם )| ומן‪" .‬י יסור לבו‪( .‬יר' יז‬ ‫ה')‪ ,‬אימתי*‪ ,+‬בזמן שמן י'י יסור ‪daa‬‏ ילמדנו פר' אשה כי תזריע‪.‬‬

‫ט"ז‪ .‬דף י"ב‪ ,‬ע"א (לבר' ג'‪ ,‬י"ט)‪ .‬כשחטא אדם הראשון התחיל הב"ה להשיח‬ ‫לאדם והתחיל להשיח ‪ya‬‏ האשה‪ ,‬ויאמר‬ ‫הנחש‪ ,‬ולא נכנס ‪yw‬‏ בדברים אלא מיד‬ ‫וגו" (שם‪ ,‬י"ד)‪ .‬חזר אצל האשה ואמר‬ ‫וכשחזר אצל האדם לא חייבו עד שנתן‬ ‫דכתיב עד ‪waJ‬‏ ‪"" )DO‬ט)‪ ,‬ואין שובך‬

‫עמופ‪ ,+‬מי הגיד לך וגו' (שם‪" ,‬א)זי‪ .‬הניח‬ ‫י"י אל האשה וגו' (שם‪" ,‬ג)‪ .‬בא לו אצל‬ ‫נתן לו אפופסין‪ ,‬כי עשית זאת ארור אתה‬ ‫לה הרבה ארבה עצבונך וגו'‪( ,‬שם‪ ,‬ט"ז)‪.‬‬ ‫לו רמז לעשות תשובה‪ ,‬מנין‪ ,‬א"ר ברכיה‪+%‬‬ ‫אלא תשובה‪ ,‬שנ' שובה ישראל וגו" (הושע י"ד‪ ,‬ב')‪ .‬וכיון שלא ‪yvA‬‏ תעובה‪ ,‬פרדו‬

‫מגן עדן‪ ,‬הה"ד כי לא אל חפץ רשע אתה (תה' ה'‪ ,‬ה')‪ .‬ילמדנו פר' אשה כי תזריע‪.‬‬ ‫א"ר מאיר‪ +9‬שלשה נכנסו לדין ויצאו ארבעה חייבין‪ ,‬ואלו הן‪ :‬אדם‪mm ,‬‏‬ ‫נחש והארץ עמהם‪ ,‬ועל כל א' וא' ‪ma‬‏ עשר גזרות‪ma .‬‏ על הנחש עשר גזירות‪,‬‬

‫ואלו הן‪ :‬נסתם פיו; ויש אומרים חתך את לשונו שלא יהא משיח‪ ,‬דא"ר יהושע דסכנין‬ ‫הנחש הראשון היה מוכיח בני אדם‪ ,‬וכיון שספר ‪dwp‬‏ הרע על בוראו‪ ,‬מה ‪yva‬‏ לו‬ ‫הב"ה‪ ,‬קצץ את רגליו וחתך את לשונו‪9‬פ; ונקצצו ידיו ורגליו; מאכלו עפר; עורו‬ ‫נפשט ממנו והיא קשה לו מן הכל; ואיבה אשית (בר' ג'‪ ,‬ט"ו); ושהוא מוליד לשבע‬ ‫שנים; ושהוא מקפיד!*; והכל מתברכין והוא עומד בקללתו‪wm‘ ,‬‏ ונחש עפר לחמו‬ ‫(יש" סיה כ'ה)‪ "1‬עשירית‪ :‬והשבתי חיח רעה מן ‪ASOV‬‏ עי" ‪ 9‬ר')‪ .‬‏ ועל‪ .‬האדם‬ ‫‏‪ IM‬עשר גזירות‪ ,‬ואלו הן‪ :‬נקנסה ‪yop‬‏ מיתה; ושיאכל פתו בצער; ושיאכל טוב‬ ‫ומוציא רע; ושיהיו בנים שלו גולים ממקום למקום; ושתשלוט בו רמה ותולעה;‬ ‫ונמסרו לו בהמה וחיה ועוף שיעצור בהם והם מורדים בו; ושיהא מסור לחיה רעה‬ ‫שימות בה; ושיהיו ימיו קצרים; ושיהא דינו מוכן לעתיד לבא*?*‪ .‬ועשר ‪naom‬‏ על‬ ‫הוח אלו הו דם ‪eis‬‏ בתולים‪SVA :‬‏ הריו ‪aiS‬‏ ‪ )TN‬הלעב ‪ SPIM‬לה‪:‬‬ ‫‪ 44‬שם מצוטט יר" י"א‪ ,‬ג'‪ ,‬אולם כמובן הנוסח כאן הוא הנכון כי פסוק זה (דב' "ז‪ ,‬י"ב)‬ ‫מדבר‬

‫בזקן ממרא=העובר‬

‫על ‪TA‬‏‬

‫חכמים‪.‬‬

‫‪ 5‬בת"ה ביותר בהירות‪ :‬אימתי הוא ארור‪.‬‬ ‫‪ 6‬ת"ה‪ ,‬שם‪ ,‬ות"ב‪ ,‬שם ‪”NU‬‏ אחרי הפתיחתא מתה' ה'‪ ,‬ה' (=למעלה‪ ,‬פס" י"ד)‪ :‬התחיל‬ ‫מסיח עמו וכו'‪.‬‬ ‫‪ 7‬צריך להוסיף‪ :‬ויאמר האדם האשה וגו" (שם‪ ,‬י"ב)‪.‬‬ ‫‪ 8‬היינו‪ :‬בשם ר' לוי‪sw ,‬‏ שהוא בת"ב (עיין שם‪ ,‬הע' פ"א)‪.‬‬ ‫‪ 9‬כל המאמר‪ ,‬כמובן בשינויים‪ ,‬באדר"נ‪ ,‬נו"ב‪ ,‬פמ"ב (הוצ' שעכטער‪ ,‬צד ‪ ,)611-711‬והשוה‬ ‫‪ 52-29‬‏‪ pata‬היפ "יט אתנה ‏‪DAVIN wes‬‬ ‫‏‪, VSD Si elma sans‬רגה יד"‬ ‫בת ן ג' נכנסו לרין ויצאו ד' מחוייבים וכו'‪ .‬ויש להעיר שבקטע מהניזה )‪C 2‬‏ ‪.S-.Ti xoB‬‬ ‫סי" ‪ )631‬ישנם ‪DDA‬‏ שינויים בנוסח שבאדר"‪.‬‬ ‫‪ 0‬מן‪ :‬ויש אומרים‪ ,‬איננו באדר"נ‪.‬‬ ‫‪ 1‬ביותר בהירות באדר‪ :‬הח'‪ ,‬שאדם רואה בהמה ואינו מקפיד‪ ,‬וכיון שהוא רואה נחש‬

‫הוא מקפיד עליו להורגו‪.‬‬ ‫‪ 25‬בפרוטרוט ישנן כאן רק ט' גזירות‪ ,‬ועיין השינויים באדר"‪.‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫רעו‬

‫וגו" עיש' ל"ה‪ ,‬ה')‪ ,‬ובחיה ובבהמה ‪sna‬‏ ואב ‪luo‬‏ ‪ aY‬כאחד ‪)UO‬‏ סיה ‪STG‬‏‬ ‫אבל הנחש עפר לחמו (שם)‪ ,‬שאינו מתרפא לעולם הבא‪ ,‬לפי שהוא הוריד הבריות‬ ‫למיתה‪ .>+‬ומי גרם לו‪ ,‬שספר לשון הרע ואמר והייתם כאלהים גגו'‪ .‬‏ ילמדנו‪.‬‬ ‫י"ג‪ .‬דף ח'‪ ,‬ע"ב (לבר' ג'‪ ,‬ו')‪ .‬בא וראה כמה דברים של קלקלה עשה היין‪:‬‬ ‫הרג בכורו של עולם‪ ,‬בזה את הצנוע‪ ,‬הרג שני אסטרטיגין‪ ,‬החריב מפיון*‪ %‬של מלך‪,‬‬ ‫הרג מלכים‪ ,‬ערבב סעודתן של מלכים‪ .‬הרג בכורו של עולם‪ ,‬זה אדם הראשון‪,‬‬ ‫דאמר ר' ‪rapes‬‏ יין מסכה לו חוה לאדם הראשון ושתה‪ ,‬שנ' ותרא האשה כי טוב‬ ‫העץ למאכל וגו'‪ ,‬מהו ותרא‪ ,‬זה היין‪ ,‬שנ' אל תרא יין כי יתאדם (מש' ‪Dx‬‏ ל"א)‪,‬‬ ‫‪ 773‬ששתה גרם לו ולתולדותיו מיתה‪ .‬בזה את הצנוע‪ ,‬זה נח‪ .‬הרג שני אסטרטגין‪,‬‬ ‫אלו שני בני אהרן‪ .‬החריב מסיון של מלך‪ ,‬זה ‪am‬‏ המקדש‪ .‬הרג מלכים‪ ,‬זה בלשצר‪.‬‬ ‫ערבב סעודתן של מלכים‪ ,‬זה אחשורש‪ .‬ילמדנו פר" נח‪.83‬‬ ‫י"ד‪ .‬דף ט'‪ ,‬ע"ב (לבר' ג'‪ ,‬ט')‪ .‬זהו שאמר הכתוב כי לא אחפוץ ‪aom‬‏ רשע‬

‫(יח' י"ח‪ ,‬ל"ב)‪ ,99‬כשברא הב"ה אדם הראשון נתנו בג"ע וצוהו‪ :‬מזה אכול ומזה‬ ‫לא תאכל‪ .‬עבר על ציוויו‪ ,‬הביא ‪yop‬‏ אפופסין‪ ,‬באה ‪wan‬‏ ופנתהו‪ .‬התחיל משיח‬

‫עמו שמא יעשה תשובה‪ ,‬שנ' ויקרא י'י אלים אל האדם‪ ,‬ואין י"י אלא רחמים‪ ,‬הקדים‬ ‫לו מדת הרחמים למדת ‪nop‬‏ שיעשה תשובה‪ .‬ילמדנו פרשת אשה כי תזריע‪.‬‬ ‫לתבש‬ ‫ולא מ ב ייא לטו א‬ ‫א ולבר גד‬ ‫דעי‬ ‫אמר ר' אלעזר‪ +9‬מאי דכתיב לא יגורך רע תה' ה'‪ ,‬ה')‪ ,‬אין שמו של הב"ה נזכר‬ ‫על הרעה אלא על הטובה‪.‬‬

‫תדע לך‪ +:‬שכשברך אדם וחוה הזכיר שמו עליהם‪,‬‬

‫שנ' ויברך אותם אלים וגו' (בר' א'‪ ,‬כ"ח)‪ ,‬וכשקללן לא הזכיר שמו עליהן?‪ .+‬ושלשה‬ ‫דברים הזכיר שמו עליהן אע"פ שהן לרעה‪ :‬על המסית‪ ,‬ועל העובר על דברי‬ ‫חכמים‪)yd ,‬‏ עושה פטרונו בשר ודם‪ .‬על ‪noom‬‏ זה הנחש שהסית את האשה‪,‬‬ ‫אמר לה‪ :‬הב"ה ברא עולמות אף אתם תבראו עולמות כמותו‪ ,‬שכל אומן שונא את‬ ‫בעל אומנותו‪%‬י‪ ,‬ולפי שהסית ‪sma‬‏ וספר לשון הרע לפיכך הזכיר שמו עליו‪ ,‬שנ'‬ ‫ויאמר י'י אלים אל הנחש וגו'‪ .‬ועל העובר על דברי חכמים‪ ,‬שנ' והאיש אשר יעשה‬ ‫‪ 4‬במקורות המקבילים‪ :‬לעפר‪.‬‬ ‫‪ 5‬לפי דעת לעוו המלה היא מרומית‪oisnam :‬‏ (עיין הצופה מארץ הגר‪ ,‬ג'‪ ,‬צד זג‪ ,‬הע' ‪,)1‬‬ ‫‪ 6‬כעין זה בב"ר‪ ,‬פי"ט‪ ,‬ה' (הות"א‪ ,471 ,‬וש'נ)‪ ,‬בשם ר' אייבו ‏ ע"א‪ :‬אבהו)‪ :‬סחטה‬ ‫ענבים ונתנה לו‪.‬‬

‫‪ 7‬בהצופה‪ ,‬שם‪ ,‬ובאו"מ (ח"א‪ ,‬עמ' ס"ז‪ ,‬סי' י"ד)‪ :‬כיון‪ ,‬אולם הנוסח כאן יותר נכון‪.‬‬ ‫‪ 8‬מאמר זה היה בילמדנו לסדר ח' כי ‪vo‬‏ המדובר ע"א שכרות נח טעיין למעלה‪ ,‬צד‬ ‫‪..8-7‬‬

‫‪ 9‬בת"ה‪ ,‬תזריע ט'‪ ,‬ות"ב‪ ,‬שם י"א‪ ,‬מאמר זה הוא בקשר עם ‪,‬כי לא אל חפץ רשע אתה'‬ ‫חי ה ה‬ ‫‪ 04‬בת"ה‪ ,‬שם‪ ,‬ובת"ב‪ ,‬שם י"ב‪ :‬ר' אלעזר בן פדת בשם ר' יוחנן‪.‬‬

‫‪ 1‬שם‪ :‬תדע לך שהוא כן‪ ,‬וכו' (ביותר שלמות)‪.‬‬ ‫‪24‬‏ )‪ OW‬מבואר‪ :‬שנ' אל האשה אמר‪ ,‬ולאדם אמר (בר' ג'‪ ,‬ט"ז‪-‬י"ז)‪.‬‬ ‫‪ 3‬מן ‪,‬אמר לה" חפר בת"ב‪ ,‬אולם ישנו בת"ה‪.‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫רעט‬

‫‪Sage‬‬ ‫וק ןחלה‪‎‬‬ ‫‪ ate‬ד ב‬ ‫ד‪‎‬‬ ‫‪eee‬‬ ‫אד‪ mos ‎‬שלשה נמזקקו לאדמה ונעשו חוליןי‪ ,9‬ואלו הן‪ :‬קין‪ ,‬נח‪ ,‬ועוזיה‪ .‬קין‪‎,‬‬ ‫דכתיב וקין היה עובד אדמה‪ ,‬וכתיב ביה נע ונד תהיה בארץ‪ )YO ‎‬י"ב)‪ ,‬וכו'‪‎.99‬‬ ‫א"ר‪ dn36 ‎‬כל מי ששאמר בו היה‪ diw ‎,‬כשר ותחלתו כשר‪ .‬אמרו לו והרי קין דכתיב‪‎‬‬ ‫ביה וקין היה עובד אדמה‪ ,‬א"ל אף הוא מתוקן היה לפורענות\>‪ .‬ילמדנו‪‎.‬‬ ‫‏‪" IY AT‬א"ע 'רבל( יד ‏‪ eC‬אביו" ןיק* ירפמ ‪,‬המדאה‬ ‫מן המותר ממאכלו‪ ,‬ורבנין אמרי זרע פשתן הביא‪ .‬והבל הביא מבכורות צאנו‪.‬‬ ‫לכך נאפר צמר ופשתיםפ‪ ."%‬ילמדנו‪.‬‬ ‫"קן לי ידמ אחיך יצועקים‬ ‫בר טי ישיאו לברי רייא‬ ‫אלי‪ .‬אמר ‪dys‬‏ רשל"ע‪ ,‬וכי יש דלטורין לפניך שמלשינים‪ ,‬אבי ואמי הרי‬ ‫הן בארץ ואינן יודעין שהרגתיו‪ ,‬ואתה בשמים מנין אתה יודע‪ .‬א"ל‪ :‬שוטה שבעולם‪,‬‬ ‫כל העולם כולו אני ‪rab‬‏ ואיני יודע מה עשית‪ .‬אמר לפניו‪ :‬הואיל וכל העולם‬ ‫אתה סובל‪ ,‬עוני אי אתה יכול לסבול‪ ,‬גדול עוני מנשוא (שם‪" ,‬ב)‪ .‬א"ל‪ :‬הואיל‬

‫והודית ועשית תשובה‪ ,‬צא וגלה ‪oy‬‏ המקום‪ ,‬שנ' ויצא ‪pp‬‏ מלפני י'י וגו' (שם‪ ,‬ט"ז)‪.‬‬ ‫ילמדנו"‪.‬‬ ‫יש‬ ‫‪ 28‬לקין‪ .‬אות‪.‬‬ ‫‏‪ NS‬דף טי ‪yo‬‏ עלבר""ד ‪eos‬‏ ‪)ep‬‬ ‫אומרים ‪wan‬‏ נתן‪ 9%‬לפניו‪ ,‬כתיב הכא ‪NM‬‏ וכתיב התם כי ‪NM‬‏ היא וגו' (שמ' ל"א‪,‬‬ ‫י"ג)‪ .‬וכשם שלמד ‪wan‬‏ ‪ rom‬על ‪sto‬‏ הראשון‪ ,‬כך למד זכות על ‪pp.‬‏ ילמדנו‪.‬‬ ‫‪ 0‬מאמר זה נשמט מת"ה‪ ,‬בראשית ט' ‪,‬שמתחיל בדרש על בר' ד'‪ ,‬ג'‪-‬ד' (עיין להלן‪ ,‬סי' י"ט)‪.‬‬ ‫‪ 1‬בב"ר‪ ,‬פכ"ב‪ ,‬ג'‪( ,‬הות"א‪ )602 ,‬הנוסח‪ :‬ג' היו להוטים אחר אדמה ולא נמצא בהם תוחלת‬ ‫(וכן בפל"ו‪ ,‬ג'‪ ,(733 ,‬אולם בת"ה‪ ,‬נח י"נ=להלן‪ ,‬פי' מ"ה‪ ,‬כמו כאן‪.‬‬ ‫‪ 26‬המעתיק רומז למה שנאמר ע"א נח להלן‪ ,‬סי' מ"ה (עיין ‪vo‬‏‬ ‫‪3‬‬

‫ל"ח‪ ,‬צד‬

‫עיין ת"ה‪,‬‬

‫שמות‬

‫י"ג‪ ,‬והשוה‬

‫ב"ר‪,‬‬

‫פ"ל‪ ,‬ח' (הות'א‪ ,872-472 ,‬וש'נ)‪.‬‬

‫עיין עוד ‪.J.W.G.M.‬‏‬

‫‪.071‬‬

‫‪ 4‬במקומות המקבילים‪ :‬מתוקן לגלות‪.‬‬ ‫‪ 56‬באו"מ‪ ,‬ח"א‪YD ,‬‏ ע'‪ ,‬סי' כ'‪ ,‬המאמר ‪yna‬‏ שלם‪ :‬ויהי מקץ ימים‪ ,‬יש מקץ שהוא שנה‪,‬‬ ‫ויש מקץ שהוא ימים‪ ,‬ויש מקץ שהוא שנתים‪ ,‬ויש מקץ שהוא ארבעים שנה‪ .‬ויהי מקץ ימים ויבא‬ ‫‪b‬‏‪ ma‬ויבא ‪pp‬‏ וכו'‪ .‬וכל‬ ‫קין‪ ,‬אמרו חכמים שבן ארבעים ‪wem‬‏ היה (צ"ל‪ :‬שבני מ' ‪wm‬‏ היו) ‪pp‬‬ ‫המאמר בת"ה‪ ,‬בראשית ט'‪.‬‬ ‫‪ 6‬יותר שלם בת"ה‪ :‬לפי' נאסר צמר ופשתן‪ ,‬שנ' לא תלבש שעטנז וגו'‪ ,‬ואמר הקב"ה‪ :‬אינו‬ ‫דין שיתערב (צ"ל‪ :‬שתתערב) מנחת החוטא עם מנחת הזכאי לפיכך נאסר‪ .‬אולם המשפט‪ :‬ואמר‬ ‫הקב"ה וכו' חסר בב' ‪IDO‬‏ הראשונים של ת"ה‪ ,‬ובנוגע לו השוה פדר"א‪ ,‬פכ"א‪ :‬ר' יהושע בן‬ ‫קרחה אומר אמר הקב"ה אל יתערבו ‪pamn‬‏ ‪ pp‬והבל לעולם‪ ,‬שמא ח"ו יתערבו כארג בגד‪ ,‬שנ'‬ ‫לא תלבש שעטנז ‪ry‬‏‬ ‫‪ 76‬בכ"י ששון (קטלוג אהל דוד‪ ,‬ח"ב‪ ,‬צד ‪ ,526‬ע"א) נוסף לפני מאמר זה (עיין שם‪ ,‬צד‬ ‫‪ ,9‬ע"א)‪ :‬ארבעה ‪wW‬‏ בדומה וכו'‪ ,‬ג'' חשבו מחשבה רעה וגילה הב"ה מחשבתם לכל באי עולם‬

‫ב ילמדנו‪ .‬אולם בכ" נידיורק (דף ט"ו‪ ,‬ע'א) מאמר זה‬ ‫וכו'‪ ,‬אבות דר' נתן וק צתה‬ ‫מצוטט רק מאדר'נ (השוה‪ ,‬הוצ' שעכטער‪ ,‬נו"ב‪ ,‬פמ"ה‪ ,‬צד ‪.)521‬‬ ‫‪ 8‬וכן בת"ה‪ ,‬בראשית ט'‪ ,‬בסוף‪.‬‬ ‫‪ 9‬באו"מ‪ ,‬שם‪ ,‬סי" כ"ב‪ :‬נטק‪ ,‬וכן בכ"י ששון‪ .‬בת"ה‪ ,‬בראשית י"‪ :‬נעל בפניו‪ ,‬וצ'ל‪ :‬נטל‬ ‫לפניו‪ .‬ובמה" א'‪ ,511 ,‬למטה הנוסח‪ :‬י"א ‪wan‬‏ עמדה לפניו וניצל בה‪.‬‬

‫רעח‬

‫מאמרי ילמדנו ב‪.‬ילקוט תלמוד תורה"‬

‫ושיהא שולט בה; ושתהיה אסורה בבית; ושתהיה מכוסה; ושתהיה מזקנת במהרה;‬ ‫עשירית‪ :‬אם היא כשרה בעלה קוברה‪ .‬ועל הארץ ‪ma‬‏ עשר גזירות‪ ,‬ואלו הן‪:‬‬ ‫שתהא שותה מאליה‪ ,*%‬שנ' ואד יעלה ‪oy‬‏ הארץ וגו' (בר' ב'‪ ,‬ו'‪ ;+‬ושתלקה בפירותיה;‬ ‫ושתלקה בשרפון; ושיהיו בה אילני סרק; ושיהיה בו קוץ ודרדר; ושיעשו בה טרשים‬ ‫וקרקסים; ושיהיו בה הרים וגבעות; ושלא תהא מכסה על הרוגיה; ושיהא זורע‬ ‫הרבה ומוציא קמעא‪ ,‬שנ' בזעת אפך תאכל ‪dno‬‏ (שם‪ ,‬ג'‪ ,‬י"ט); עשירית‪ :‬שתהא‬ ‫עתידה להבלות‪ ,‬שנ' והארץ כבגד ‪navA‬‏ (יש' נ'א‪ ,‬ו')‪ .‬וכנגד ארבעים גזרות הללו‬

‫‏‪ an‬מלקות ארבעים‪ .*%‬‏ ילמדנו‪.‬‬ ‫"ז‪ .‬דף י"ב‪ ,‬ע'ב‪"-‬ג‪ ,‬ע'א ‪da‬‏ ג'‪ ,‬כ"ב)‪ .‬קשה הוא לשון הרע‪ 55‬שהביא‬ ‫מיתה על אדם הראשון‪ ,‬שעמד נחש ואמר לאדם ‪mm‬‏ כי יודע אלהים כי ‪avo‬‏‬

‫אכלך ממנו וגו' (שם‪ ,‬ג'‪ ,‬ה')‪ ,‬שמן האילן הזה אכל וברא וכו'‪ ,‬לעיל‪ .%‬מה כתיב‬ ‫בתריה‪ | ,‬הן"‪ 9‬האדם היה‪ ,‬ואין הן אלא מיתה‪ ,‬שנ' הן קרבו ימיך למות‬ ‫(דב' ל'א‪ ,‬י"ד)‪ .‬זש'ה‪ %5‬לבד ראה זה מצאתי וגו' אשר עשה האלהים את האדם‬

‫ישר וגו' (קה' ז'‪ ,‬כ"ט)‪ ,‬לא ברא הקב"ה את האדם ‪abos‬‏ אלא כדי שיהא ‪xap‬‏‬ ‫למל‬ ‫היה ככ ד מ‬ ‫םאה‬ ‫שר ההק הו ה‬ ‫‪8‬‏ ‪ prion‬קטוע‪ ,‬וצ'ל כמו באדר'נ‪ :‬האחת שהיתה שותה מים מאליה‪ ,‬מכאן והילך ואד‬ ‫יעלה ‪oy‬‏ הארץ וגו'‪.‬‬ ‫‪ 45‬בקטע הגניזה הנ"ל (הע' ‪ )94‬נאמר‪ :‬כנגד ארבעה מחוייבין הלילו‪ ,‬וכנגד מ' קללות‬ ‫הלילנו‪ ,‬נגזרו] על ישראל ארבע מיתות‪ ,‬ושיהיו לוקין במלקות א[רבעים‪ ,‬וזו היא] ששנינו ארבע‬ ‫מיתות נימסרו לבית דין וג' ‪mem‬‏ סנהדרין ז'‪ ,‬א')‪ .‬כיצד‪ ,‬אנדם שעבר] עבירה שיתחייב בה‬ ‫מיתה לשמ[י]ם‪ ,‬מביאים אותו לבנית דין] ומלקין אותו ארבעים‪ ,‬שנ' ארבעים יכנו לא יוסיף‬ ‫(דב' כ"ה‪ ,‬ג')‪- ,‬כיון שננלקה] נעשה אחיך ומוחלין לו מן השמים ‪meM‬‏ מכות ג'‪ ,‬ט"ו‪ :‬כל חייבי‬ ‫כריתות שלקו נפטרו ידי כריתתם‪ ,‬שנ' ונקלה אחיך לעיניך‪ ,‬כשלקה הרי הוא כאחיך)‪ .‬בלתי‬ ‫ספק ‪WDM‬‏ זה הוא מקורי‪ ,‬מפני שהמאמר התחיל ב‪,‬ג' נכנסו לדין ויצאו ד' חייבין" (ובב"ר‪:‬‬ ‫מחוייבים‪ ,‬עיין הע' ‪ ,94‬כמו בקטע‪ :‬כנגד ד'‬

‫מחוייב ין‬

‫הלילו)‪ ,‬ואח"כ נזכרו מ' קללות‪,‬‬

‫וכנגד אלו נדרש טעם ההלכות של ד' מיתות בי"ד ומ' מכות‪ .‬אח"כ נאמר בקטע הנ"ל‪xo :‬‏‬ ‫‏‪ ODN‬אדם הראשון היה חשוב כדמו שלעולם וכו' (כמו באדר"נ‪ ,‬צד זגג למטה)‪ ,‬והסיום הוא‪:‬‬ ‫על שלש עבירות ‪wo‬‏ מתות וכו' (השוה ‪van‬‏ ב'‪ ,‬ו')‪ .‬הערת רש"‬ ‫וזו ה יא ששנינו‬ ‫שעכטער (סי' כ"ו)\ שמאמר זה הוא ‪,‬רק הוספה כאן" אינה נכונה‪ ,‬כי כמו שנדרש טעם ההלכות‬ ‫הנ"ל‪ ,‬נדרש גם טעם המאמר במשנה ע"א מיתת אשה בשעת לידתה‪.‬‬ ‫‪ 5‬ת"ה‪ ,‬בראשית ח'‪ ,‬בדרשת ילמדנו לפדר ג' (השוה למעלה הע' ‪ :)08‬רבנן אמרי קשה‬ ‫‏?‪sii an‬‬ ‫‪ 6‬היינו בדף ה'‪ ,‬ע"ב‪ ,‬למעלה‪ ,‬נמצא בכ"י המאמר‪ :‬אמ' הנחש לחוה ‪oy‬‏ העץ הזה ‪xob‬‏‬ ‫המקום וברא את העולם‪ ,‬אם אתם אוכלין ממנו‪ ,‬יכולים אתם לבראת עולם כמותו‪ ,‬שנ' והייתם‬ ‫כאלהים יודעי טוב ורע (בר' ג'‪ ,‬ה')‪ ,‬אלא כל אומן שונא בעל אומנתו (כפי התוכן שם נראה‬

‫שלקוח ממ"ת‪ ,‬מזמור א'‪ ,‬הו"ב‪ ,‬צד ‪ .)01‬ובכן המעתיק‪ ,‬שלא היה ‪noy‬‏ להכפיל את הדברים‪,‬‬ ‫ציין כאן‪, :‬וכו' לעיל"‪ ,‬היינו שאחר ‪,‬וברא" יש להוסיף ‪,‬את העולם ‪ . ..‬אומנתו"‪.‬‬ ‫‪ 75‬באו"מ‪ ,‬ח"א‪ ,‬צד ע'‪ ,‬סי' י"ח‪)wov ,‬‏ כל המאמר עד כאן‪.‬‬ ‫‪ 8‬פתיחתא זו לסדר ג' בת"ה‪ ,‬בראשית ז'‪ ,‬ועיין למעלה‪ ,‬צד ‪.44‬‬ ‫‪ 9‬שונה בת"ה‪ :‬לא בראו (צ"ל‪ :‬ברא) הקב"ה‪ ,‬שנקרא צדיק וישר‪ ,‬את האדם ב צ למו‪,‬‬ ‫אלא כדי להיות צדיק וישר כמוהו (ובב' דפוסים הראשונים של ת"ה‪ :‬לא בראו הקב"ה בצלמו‪,‬‬ ‫אלא וכו')‪ .‬והמשך המאמר הוא להלן בסי' מ"ב (עיין שם‪ ,‬הע' ‪.)521‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫רעז‬

‫בזדון וגו' העומד לשרת ‪wo‬‏ את פני י'י ‪sop‬‏ ‪y" pat‬ב‪ .++)r‬ועל העושה פטרונו‬ ‫בשר ודם‪ ,‬דכתיב ארור הגבר אשר יבטח באדם גו'‪ ,‬ומן "י יפור לבו יר" "ז‪,‬‬ ‫ה')‪ ,‬אימתי‪ ,+5‬בזמן שמן י'י יסור לבו‪ .‬ילמדנו פר' אשה כי תזריע‪.‬‬ ‫ט"ז‪ .‬דף י"ב‪ ,‬ע'א (לבר' ג'‪ ,‬י"ט)‪ .‬כשחטא אדם הראשון התחיל הב"ה להשיח‬ ‫עמופי‪ ,‬מי הגיד לך וגו' (שם‪" ,‬א)ז‪ .+‬הניח לאדם והתחיל להשיח ‪yo‬‏ האעה‪ ,‬ויאמר‬ ‫י"י אל האשה וגו' (שם‪”aw ,‬‏ בא לו אצל הנחש‪ ,‬ולא נכנס ‪yw‬‏ בדברים אלא מיד‬

‫נתן לו אפופסין‪ ,‬כי ‪ywM‬‏ ‪ TNO‬ארור אתה וגו' (שם‪" ,‬ד)‪ .‬חזר אצל האשה ואמר‬ ‫לה הרבה ארבה עצבונך וגו'‪( ,‬שם‪ ,‬ט"ז)‪ .‬וכשחזר אצל האדם לא חייבו עד שנתן‬ ‫לו רמז לעשות תשובה‪ ,‬מנין‪ ,‬א'ר ברכיה‪ +%‬דכתיב עד שובך שם‪ ,‬י"ט)‪ ,‬ואין שובך‬ ‫אלא תשובה‪wt ,‬‏ שובה ישראל וגו' ‪roy‬‏ י"ד‪ ,‬ב')‪ .‬וכיון שלא עשה תשובה‪ ,‬פרדו‬

‫מגן עדן‪ ,‬הה'ד כי לא אל ‪ney‬‏ רשע אתה ‘‪ma‬‏ ה'‪ ,‬ה')‪ .‬ילמדנו פר' אשה כי תזריע‪.‬‬ ‫א'ר מאיר‪ +9‬שלשה נכנסו לדין ויצאו ארבעה חייבין‪ ,‬ואלו הן‪ :‬אדם‪MM ,‬‏‬ ‫‏‪ wm‬והארץ עמהם‪ ,‬ועל כל א' וא' ‪ma‬‏ עשר גזרות‪ma .‬‏ על הנחש עשר גזירות‪,‬‬

‫ואלו הן‪ :‬נסתם פיו; ויש אומרים חתך את לשונו שלא יהא משיח‪ ,‬דא"ר יהושע דסכנין‬ ‫הנחש הראשון היה מוכיח בני אדם‪ ,‬וכיון שספר לשון הרע על בוראו‪ ,‬מה עשה לו‬ ‫הב"ה‪ ,‬קצץ את רגליו וחתך את לשונופפ; ונקצצו ידיו ורגליו; מאכלו עפר; עורו‬ ‫נפשט ממנו והיא קשה לו מן הכל; ואיבה אשית ;בר" ג'‪ ,‬ט"ו); ושהוא מוליד לשבע‬ ‫שנים; ושהוא מקפירד\*; והכל מתברכין והוא עומד בקללתו‪ ,‬שנ' ונחש עפר לחמו‬ ‫‏‪ ee‬סיה ‏‪ ars‬עשירית‪[ :‬השבת" ‪ma‬‏ רעה מן ‪TNIP‬‏ אי" כ ‪ 6‬ועל האדם‬ ‫נגזר עשר גזירות‪ ,‬ואלו הן‪ :‬נקנסה עליו מיתה; ושיאכל פתו בצער; ושיאכל ‪ava‬‏‬ ‫ומוציא רע; ושיהיו בנים שלו גולים ממקום למקום; ושתשלוט בו רמה ותולעה;‬ ‫ונמסרו לו בהמה ‪mm‬‏ ועוף שיעצור בהם והם מורדים בו; ושיהא מפור לחיה רעה‬

‫שימות בה; ושיהיו ימיו קצרים; ושיהא דינו מוכן לעתיד לבא*י‪ .‬ועשר ‪naom‬‏ על‬ ‫הוה ואל חן דם נדה‪ .:‬בתולים‪ :‬צעך הרק לירה‪ :‬ושיהא בעלה מפנא לה‪:‬‬ ‫‪4‬‏ ‪ ow‬מצוטט יר' י"א‪ ,‬ג'‪ ,‬אולם כמובן הנוסח כאן ‪TIN‬‏ הנכון כי פפוק זה (דב' י"ז‪" ,‬ב)‬ ‫מדבר בזקן ממרא=העובר על דברי חכמים‪.‬‬ ‫‪ 5‬בת"ה ביותר בהירות‪ :‬אימתי הוא ארור‪.‬‬ ‫‪ 6‬ת"ה‪ ,‬שם‪ ,‬ות"ב‪ ,‬שם ‪”NW‬‏ אחרי הפתיחתא מתה' ה'‪mn‘ ,‬‏ (=למעלה‪ ,‬פס" "ד)‪ :‬התחיל‬ ‫מסיח עמו וכו'‪.‬‬ ‫‪ 74‬צריך להופיף‪ :‬ויאמר האדם האשה גו" (שם‪"2C ,‬‏‬ ‫‪ 8‬היינו‪ :‬בשם ר' לוי‪ ,‬כמו שהוא בת"ב (עיין שם‪ ,‬הע' פ"א)‪.‬‬ ‫‪ 9‬כל המאמר‪ ,‬כמובן בשינויים‪ANIA ,‬‏ נו"ב‪ ,‬פמ"ב (הוצ' שעכטער‪ ,‬צד ‪ ,)611-711‬והשוה‬ ‫מינצברג‪ .‬הצופהימאריץ הגר‪ :,‬די צדי ‪= 18-99‬ובביר‪bb" :,‬‏ ‪ 83 )IMN‬וש'נ)‪ :‬תני בשם‪ .‬חי‬ ‫נת ן‬

‫ג' נכנסו ‪dop‬‏ ויצאו ד' מחוייבים וכו'‪.‬‬

‫‪yw‬‏ להעיר שבקטע‬

‫מהגיזה‬

‫)‪xoB 6 2‬‏ ‪.S-.T:‬‬

‫סי" ‪ )631‬ישנם כמה שינויים בנוסח שבאדר"נ‪.‬‬ ‫‪ 0‬מן‪ :‬ויש אומרים‪RPU ,‬‏ באדר"נ‪.‬‬ ‫‪ 1‬ביותר בהירות באדר'‪ :‬הח'‪ ,‬שאדם רואה בהמה ‪)NPI‬‏ מקפיד‪ ,‬וכיון שהוא רואה נחש‬

‫הוא מקפיד עליו להורגו‪.‬‬ ‫‪ 2‬בפרוטרוט ישנן כאן רק ט' גזירות‪ ,‬ועיין השינויים באדר"נ‪.‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫רעו‬

‫וגו" (יש' ל"ה‪ ,‬ה')‪ ,‬ובחיה ובבהמה כתיב זאב וטלה ירעו כאחד (שם‪ ,‬ס"ה‪ ,‬כ"ה)‪,‬‬ ‫אבל הנחש עפר לחמו (שם)‪ ,‬שאינו מתרפא לעולם הבא‪ ,‬לפי שהוא הוריד הבריות‬ ‫למיתה‪ .5+‬ומי גרם לו‪ ,‬שספר לשון הרע ואמר‪ .‬והייתם כאלהים וגו'‪ .‬‏ ילמדנו‪.‬‬ ‫‏”‪ a‬דף ח'‪ ,‬ע'ב (לבר' ג'‪ ,‬ו')‪ .‬בא וראה כמה דברים של קלקלה עשה היין‪:‬‬ ‫הרג בכורו של עולם‪ ,‬בזה את הצנוע‪ ,‬הרג שני אסטרטיגין‪ ,‬החריב מפיון*‪ %‬של מלך‪,‬‬

‫הרג מלכים‪ ,‬ערבב סעודתן של מלכים‪ .‬הרג בכורו של‬ ‫דאמר ר' ‪rapes‬‏ יין מסכה לו חוה לאדם הראשון ושתה‪,‬‬ ‫העץ למאכל וגו'‪ ,‬מהו ותרא‪ ,‬זה היין‪ ,‬שנ' אל תרא יין כי‬ ‫יז ששתה גרם לו ולתולדותיו מיתה‪ .‬בזה את הצנוע‪ ,‬זה‬ ‫אלו שני בני אהרן‪ .‬החריב מסיון של מלך‪ ,‬זה ‪am‬‏ המקדש‪.‬‬

‫עולם‪ ,‬זה אדם הראשון‪,‬‬ ‫שנ' ותרא האשה כי טוב‬ ‫יתאדם (מש' ‪DY‬‏ ל"א)‪,‬‬ ‫נח‪ .‬הרג שני אסטרטיגין‪,‬‬ ‫הרג מלכים‪ ,‬זה בלשצר‪.‬‬

‫ערבב סעודתן של מלכים‪ ,‬זה אחשורש‪ .‬ילמדנו פר' ‪ms‬‏‬ ‫י"ד‪ .‬דף ט'‪ ,‬ע"ב (לבר' ג'‪ ,‬ט')‪ .‬זהו שאמר הכתוב כי לא אחפוץ במות רשע‬ ‫(יח' י"ח‪ ,‬ל"ב)‪ .%3‬כשברא הב"ה אדם הראשון נתנו בג"ע וצוהו‪ :‬מזה אכול ומזה‬ ‫לא תאכל‪ .‬עבר על ציוויו‪ ,‬הביא ‪yop‬‏ אפופסין‪ ,‬באה ‪wan‬‏ ופנתהו‪ .‬התחיל משיח‬

‫עמו שמא יעשה תשובה‪ ,‬שנ' ויקרא י'י אלים אל האדם‪ ,‬ואין "י אלא רחמים‪ ,‬הקדים‬ ‫לו מדת הרחמים למדת הדין שיעשה תשובה‪ .‬ילמדנו פרשת אשה כי תזריע‪.‬‬ ‫רד) ייא מכ יר ‪NOR‬‏ אל הגה ש‬ ‫שיו דף כ עיא עלבר"‬ ‫אמר ר' אלעזר‪ +9‬מאי דכתיב לא יגורך רע (תה' ה'‪ ,‬ה')‪ ,‬אין שמו של הב"ה נזכר‬ ‫על הרעה אלא על הטובה‪ .‬תדע לך‪ +:‬שכשברך אדם ‪mm‬‏ הזכיר שמו עליהם‪,‬‬

‫שנ' ויברך אותם אלים וגו' (בר' א'‪ ,‬כ"ח)‪ ,‬וכשקללן לא הזכיר שמו עליהן?‪ .+‬ושלשה‬ ‫דברים הזכיר שמו עליהן אע"פ שהן לרעה‪ :‬על המסית‪ ,‬ועל העובר על דברי‬ ‫חכמים‪ ,‬ועל עושה פטרונו בשר ודם‪ .‬על המסית‪ ,‬זה הנחש שהסית את האשה‪,‬‬ ‫אמר לה‪ :‬הב"ה ברא עולמות אף ‪sno‬‏ תבראו עולמות כמותו‪ ,‬שכל אומן שונא את‬ ‫‏‪ bya‬אומנותויי‪ ,‬ולפי שהסית אותה וספר לשון הרע לפיכך הזכיר שמו עליו‪ ,‬שנ'‬ ‫ויאמר י'י אלים אל הנחש ‪noo‬‏ ועל העובר על דברי חכמים‪ ,‬שנ' והאיש אשר יעשה‬ ‫‪ 4‬במקורות המקבילים‪ :‬לעפר‪.‬‬

‫‪ 5‬לפי ‪tyn‬‏ לעוו המלה היא מרומית‪oisnam :‬‏ (עיין הצופה מארץ הגר‪ ,‬ג'‪ ,‬צד זג‪ ,‬הע' ‪,)1‬‬ ‫‪ 63‬כעין זה בב"ר‪ ,‬פי"ט‪ ,‬ה' (הות'א‪ ,471 ,‬וש'נ)‪ ,‬בשם ר' אייבו (נ"א‪ :‬אבהו)‪DNOM :‬‏‬ ‫ענבים ‪nnam‬‏ לו‪.‬‬ ‫‪ 73‬בהצופה‪ ,‬שם‪ ,‬ובאו"מ (ח"א‪YD‘ ,‬‏ ס"ז‪ ,‬סי' י"ד)‪ :‬כיון‪ ,‬אולם הנוסח כאן יותר נכון‪.‬‬ ‫‪ 8‬מאמר זה היה בילמדנו לסדר ח' כי ‪vo‬‏ המדובר ע"א שכרות ‪am‬‏ (עיין למעלה‪xa ,‬‏‬ ‫‪..8‬‬

‫‪ 93‬בת"ה‪ ,‬תזריע ט'‪ ,‬ות"ב‪ ,‬שם י"א‪ ,‬מאמר זה הוא בקשר ‪yo‬‏ ‪,‬כי לא אל חפץ רשע אתה'‬ ‫‏‪ nn‬ה'‪ ,‬‏‪Ca‬‬ ‫‪ 04‬בת"ה‪ ,‬שם‪ ,‬ובת"ב‪ ,‬שם י"ב‪ :‬ר' אלעזר בן פדת בשם ר' יוחנן‪.‬‬ ‫‪ 1‬שם‪ :‬תדע לך שהוא כן‪ ,‬וכו' (ביותר שלמות)‪.‬‬ ‫‪ 2‬ושם מבואר‪ :‬שנ' אל האשה אמר‪ ,‬ולאדם אמר \בר' ג'‪ ,‬ט'ז‪-‬י"ז)‪.‬‬ ‫‪ 3‬מן ‪,‬אמר לה" חסר בת"ב‪ ,‬אולם ישנו בת"ה‪.‬‬

‫רעה‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫המות‪ ?5,‬ואדם נברא ביום הששי‪ ,‬ועלילה נתלית בו שהוא ‪paw‬‏ ‪ noma‬לעולם‪,‬‬

‫שנ' כי ‪aro‬‏ אכלך ממנו מות תמות‪ .‬משל לא' שהיה מבקש לגרש את אשתו‪,55‬‬ ‫כשבקש לילך לביתו כתב גט‪ ,‬נכנס לביתו ‪nv‬‏ בידו‪ ,‬התחיל לבקש עלילה עליה‬ ‫‏‪ umd‬לה‪ .‬אמ' ‪dni‬‏ מזגי לי את הכוס‪ .‬מזגה לו ונתנה ‪ba‬‏ אמ' לה‪ :‬הרי זה גטיך‬ ‫נתון לך‪ .‬אמ' לה‪ :‬צאי ‪namo‬‏ שמזגת לי כוס פשור‪ .‬אמרה לו‪ :‬כבר היית ‪yay‬‏‬ ‫שכוס פשור אמזוג לך‪ ,‬הבאת גט בידך‪ .‬וכן אמ' אדם לפני הב"ה‪ :‬רשל"ע‪ ,‬קודם‬ ‫שתברא עולמך היתה קודמת התורה שכתוב בה אדם כי ימות ‪asaS‬‏ (במ' י"ט‪ ,‬י"ד)‪,‬‬ ‫אלא שתלית בי העלילה‪ .‬הוי אומ' נורא עלילה על בני אדם‪.‬‬

‫וכן את מוצא ‪yn‬‏‬

‫למשה ע"ה אם יראה איש באנשים וגו' (דב' א'‪ ,‬ל"ה)‪ ,‬ולא כי אתה ואהרן‪ ,‬כשאמ'‬ ‫להם שמעו נא המורים ‘‪DD‬‏ ב'‪ ,‬י'")‪ ,‬אמ' הב"ה‪ :‬לכן לא ‪naw‬‏ שם‪”ac ,‬‏ הוי‬ ‫או' נורא עלילה‪ .‬וכן ביוסף‪ ,‬ויראו אחיו כי אותו אהב (בר' > ד')‪ .‬הוי נורא‬ ‫עלילה‪.‬‬

‫ילמדנו פר' וישבז‪.2‬‬

‫‪ eae‬כ קיה ה א ה‪"‎‬םידיא ?‪Saws) OND‬‬ ‫‪ya‬‬ ‫הב"ה אדם הראשון העביר לפניו כל הבריות‪ ,‬דור דור ודורשיו‪ ,‬דור דור וחכמין‪‎,%9‬‬ ‫דור דור ומלכיו‪ ,‬שנ' גלמי ראו עיניך‪ nyd ‎‬ספרך כלם יכתבו וגו'‪ ma‘ ‎‬קל"ט‪ ,‬ט"ז)‪‎.‬‬ ‫ונתן בו הב"ה בינה וקרא שבעים‪ wom ‎‬לכל בריותיו‪ ,‬שנ' ויקרא האדם שמות‪ ,‬שם‪‎‬‬ ‫‪ RP‬כתיב כאן אלא שמות‪ .‬ילמדנופל‪‎.‬‬ ‫‪ Noche‬הארו ‪,‬הטכ השק ןושל ערה וכו תאזב‬ ‫‏‪eee‬‬ ‫"בעדף‬ ‫תהיה תורת המצורע‪ .99‬וכן את מוצא בנחש הקדמוני על שספר ‪dwp‬‏ הרע על בוראו‬ ‫לפיכך נצטרע‪ ,‬ומה אמר‪ ,‬והייתם כאלהים ‪nt‬‏ אמ ר' ‪annes‬‏ הסלעין‬ ‫שהן על הנחש היא צרעתו‪ .‬ולא עוד אלא כל בעלי ‪wop‬‏ מתרפאין לעתיד‪ .‬לבא‪,99‬‬ ‫ונחש אינו מתרפא‪ .‬באדם כתיב אז ידלג כאיל פסח וגו' אז תפקחנה עיני עורים‬ ‫‪₪‬‬

‫‪ 2‬השוה למעלה‪ ,‬הע' ‪0‬‬

‫‪ 6‬מקודם נכתב בכ"י‪ :‬וכו'‪ ,‬ואח"כ נוסף בגליון‪, :‬כשבקש לילך" עד סוף המאמר‪.‬‬ ‫‪ 72‬היינו‪ :‬לסדר ‪OY‬‏ (ויוסף הורד מצרימה‪ ,‬עיין למעלה‪ ,‬צד ‪ ,203‬הע' ‪ ,)828‬כמו שהוא‬ ‫בת"ה‪ ,‬וישב ד'‪.‬‬ ‫‪ 82‬באו"מ‪ ,‬ח"א‪ ,‬עמ' ס"ז‪DO ,‬‏ י"א‪ ,‬נוסף‪ :‬דור דור ופרנסיו‪ ,‬וכן בכ"י ‪wop‬‏ (קטלוג אהל דוד‪,‬‬ ‫ח"ב‪,‬‬

‫‪.)926‬‬

‫‪92‬‏ ‪ pry‬להלן סי' כ"ד‪ ,‬וש'נ‪.‬‬ ‫‪ 0‬כאן ישנו ציון שכל הענין ע"א לה"ר נמצא בדרש לוי" י"ד‪ ,‬א' והלאה‪ ,‬ואמנם כל המאמר‬

‫מן ‪,‬וכן את מוצא בנחש הקדמוני" ישנו בת"ה‪ ,‬מצורע ב' בסוף‪ ,‬ות"ב‪ ,‬שם ז'‪ .‬אולם לפני בעל‬ ‫ילת'ת מאמר זה היה גם כאן‪Tw ,‬‏ ל ס ד ר ג'‪ ,‬כי בקשר עמו ישנו שריד של דרשת ילמדנו‪:‬‬ ‫המספר לה"ר מה ענשו וכו' (ת"ה‪ ,‬בראשית ח'‪ ,‬ולהלן סי' י"ז‪ ,‬והשוה למעלה‪ ,‬צד ‪.)64‬‬

‫‪ 13‬בת"ה‪ ,‬מצורע ב'‪ :‬ומה אמר‪ ,‬אמר ריב"ל כי יודע אלהים וכו'‪ ,‬ועיין בת"ב‪ ,‬שם ז'‪ ,‬הע'‬ ‫כ"ה‪ ,‬שהנוסח הנכון הוא‪ :‬אמר ר' יהושע דסכנין בשם ר' לוי ‪meM‬‏ ב"ר‪ ,‬פי"ט‪ ,‬ד'‪ ,‬הות"א‪-271 ,‬‬ ‫‪5,‬‏ )‪(YD‬‬ ‫‪ 23‬עיין ת"ב‪ ,‬שם‪ ,‬הע' כ"ו‪.‬‬ ‫‪ 3‬במקומות המקבילים הנ"ל‪ :‬לעולם הבא‪ ,‬אולם בב'ר‪ ,‬פ"כ‪ ,‬ה'‪ :‬א"ר לוי לעתיד לבוא‬ ‫הכל מתרפאין חוץ מנחש וכו' (הות"א‪ ,681-781 ,‬וש'נ)‪.‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫רעד‬

‫זיל רף גו ע"א לבר ב ‪)NTG‬‏‬

‫הילט הלהרל‬

‫לרה שק ה‬

‫וגו'‪ .‬‏ על ג' עבירות ‪wo‬‏ מתות בשעת לידתן‪ :‬על שאינן זהירות בנדה‪ ,‬ובהלה‪,‬‬

‫ובהדלקת הנר‪ .‬ושלשתן מן התורה‪ .‬נדה‪ ,‬דכתיב ואשה כי יזוב זוב דמה ונו'‪ .‬וי"‬ ‫ט"ו‪ ,‬כ"ה)‪ .‬חלה‪ ,‬דכתיב ראשית עריסותיכם חלה תרימו וגו" (במ' ט"ו‪ ,‬כ')‪ .‬הדלקת‬

‫הנר‪ ,‬דכתי' וקראת לשבת ‪yna‬‏ (יש' נ'ח‪”a ,‬‏ זו הדלקת הנר‪ .‬ואם תאמר לישב‬ ‫בחשך‪ :%,‬אין זה ‪yW‬‏ שאין יורדי גיהנם נדונין אלא בחשך‪wW ,‬‏ ארץ ‪YDNA‬‏ כמו‬ ‫אפל וגו ‪wO‬‏ י"‪ ,‬כ"ב)‪ .‬ולמה נצטוו הנשים על ג' מצות הללו‪ .‬אמ' הב"ה‪ :‬אדם‬ ‫הא' תחלת בריתי היה ונצטווה על עץ הדעת‪ ,‬וכתי' בחוה ותרא האשה כי טוב‬

‫העץ למאכל וגו' ותתן גם ‪nW‬‏ (בר' ג'‪ ,‬ו')‪ ,‬וגרמה לו מיתה ושפכה את דמו‪ ,‬וכתי'‬ ‫שופך ‪FO‬‏ האדם דמו ישפך ‪)wO‬‏ ט'‪ ,‬ו')‪ ,‬לכך יהיה דמה נשפך ותשמור ‪TNA‬‏ כדי‬ ‫שיתכפר לה על דם האדם‪ .‬חלה‪ ,‬אמ' הב"ה‪ :‬היא טמאה חלתו של עולם‪ ,‬לכך‬ ‫תשמור עסתה להרים ממנה חלה‪ .‬ומנין שאדם הוא חלתו של עולם‪ ,‬דא"ר יוסי‬ ‫כאשה הזו שמקשקשת וכו' לעיל‪ :*.‬הדלקת הנר‪ ,‬אמ' הב"ה‪ :‬היא כבתה נרו של‬

‫עולם‪ ,‬לפי' תשמור הדלקת הנר‪ .‬ירושלמי במה מדליקין‪ ?9 ,‬ובילמדנו פרש' נח‪ .‬גג‬ ‫ור הוא ב תו ו אבה‬ ‫‏‪ Ie as yeh‬של כה צל‬ ‫‏‪ uD‬תדמב ‪.‬םימחהה ‏)‪ ).22 nado‬ע" ריפ ‏}‪ Nile‬המה | יא הלוח ןבו‬ ‫פזיי? נטל הקב"ה עפר מן המזבח וברא את האדם‪ ,‬נאמר כאן אדמה ונאמר להלן‬ ‫‏‪' ADIN Naw‬טש ‪',‬כ ‪).‬ד"כ ונדמלי ונבר 'שרפ םא ‪.‬יתוקוחב‬ ‫יסדה‬ ‫הל בי תא‬ ‫קיה איילת‬ ‫‪ TaN‬ב יט‬ ‫‏‪yea ya‬‬ ‫א"ר אמי‪ ?+‬הקב"ה נתאוה שכשם שיש לו דירה בעליונים למעלה כך יהיה לו למטה‪,‬‬

‫שכן הוא אומר לאדם הראשון‪ :‬אם זכית‪ ,‬כשם שאני מלך בעליונים כך אעשה אותך‬ ‫מלך בתחתונים‪ ,‬שנ' ויקח "י אלהים את האדם‪ ,‬ואין ‪pma‬‏ אלא עלוי‪wt ,‬‏ ‪man‬‬ ‫האשה ‪am‬‏ פרעה ‪)wO‬‏ י"ב‪ ,‬ט"ו)‪ ,‬ותלקח אסתר (אס' ב'‪ ,‬ח')‪ .‬לא עשה כן אלא‬ ‫חטא‪ ,‬מיד סלק שכינתו‪ ,‬שנ' וישמעו את קול י'י אלהים מתהלך ‪ap‬‏ ‪ a‬ג'‪ ,‬ח')‪,‬‬ ‫עד שבאו ישראל וחזר לשכון ביניהם‪ .‬ילמדנו פרשת ‪xo‬‏ בחקותי‪.‬‬

‫דף ה עב" (לבר" בי" מ רת ית מ תו ללכ וראד מפטלות אלהים‬ ‫נורא עלילה על בני אדם ‘‪ma‬‏ פ"ו‪ ,‬ה')‪ .‬א"ר יהושע בן קרחה אף הנוראות שאתה‬ ‫מביא עלינו‪ ,‬בעלילה אתה מביאם ‪ydrA‬‏ בא וראה כשברא הקב"ה את העולם‪,‬‬ ‫מן היום הראשון ברא מלאך המות‪ ,‬שנ' וחשך על פני תהום (שם א'‪ ,‬ב')‪ ,‬זה מלאך‬ ‫‪ 8‬גם כאן ישנה הוספה זו שמכוונת נגד הקראים (עיין למעלה‪ ,‬צד ‪ ,26‬הע' ‪.)54‬‬ ‫‪ 91‬היינו שלפני זה בעל ילת"ת מצטט (לבר' ב'‪ ,‬ו'‪ :‬והשקה את כל פני האדמה) את מאמרו‬ ‫של ר' יוסי מב"ר‪ ,‬פי"ד‪ ,‬א' (הות"א‪.)691 ,‬‬ ‫‪0‬‏‬

‫‪ Naw‬פ"ב‬

‫(דף ה'‪ ,‬ע"ב)‪,‬‬

‫ו‬ ‫‪ 22‬השוה למעלה‪ ,‬ספ" א'‪.‬‬

‫‪ 32‬וכן בשמו בירוש' נזיר‪ ,‬פי"ז (דף נ"ו‪ ,‬ע"ב)‪ ,‬והשוה ב"ר‪ ,‬פי"ד‪ ,‬ח' (הות"א‪ ,281 ,‬וש'נ)‪.‬‬ ‫‪ 4‬וכן בת"ה‪ ,‬בחקותי ג'‪ ,‬אולם בת"ב‪wo ,‬‏ ה'‪ :‬ר' שמואל בר אבא טצ"ל‪ :‬בר ‪xop‬‏ עיין‬ ‫‏‪ ow‬הע' ט"ז‪ ,‬והשוה ב"ר‪ ,‬ג'‪ ,‬ט'‪ ,‬הות"א‪ ,?4 ,‬וש'נ)‪.‬‬

‫רעג‬

‫מאמרי ילמדנו ב"ילקוט תלמוד תורה"‬

‫ברא‪ :‬שמים ‪)NIP‬‏ ואור‪ .‬בשני ברא‪ :‬רקיע ומלאכים וניהנם‪ .‬ומנין שביום שני נבראת‬ ‫ניהנם‪ ,‬שבכל ‪YO‬‏ הוא אומר כי טוב ובשני לא נאמר בו כי טוב‪ ,‬הה"ד כי לא אחפוץ‬ ‫במות המת (יח' י"ח‪ ,‬ל"ב)‪ .‬בשלישי ברא‪ :‬דשאים ועשבים ואילנות‪ .‬ברביעי ברא‪:‬‬ ‫חמה ולבנה וכוכבים‪ .‬בחמישי ברא‪ :‬שרצים ודגים ועופות‪ .‬בששי היה לו לברא‬ ‫ששה של ‪vo‬‏ ששי ושל ‪ro‬‏ שביעי‪ ,‬שכן הוא אומר תוצא ‪TNAP‬‏ נפש חיה למינה (בר'‬ ‫א'‪ ,‬כ"ד) הרי אחת‪ ,‬בהמה ורמש וחיתו ארץ (שם) הרי ארבע‪ ,‬ואדם וחוה הרי ששה‪.‬‬ ‫ומצינו שלא ברא אלא חמש‪ ,‬שנאמר ויעש אלהים את חית הארץ למינה ואת הבהמה‬ ‫למינה ואת כל נפש החיה למינהו (שם‪ ,‬כ"ה)‪ ,‬ואדם וחוה‪ ,‬הרי חמש‪ .‬והיכן נפש‬ ‫חיה‪ ,‬אלא כך היה בורא אותן‪ ,‬תחלה היה בורא נפשותן ואחר כך היה בורא להן‬ ‫נופות‪ .‬‏ וכיון שברא גופות לחמש נשארה נפש חיה למינה‪mm ,‬‏ ‪ ap‬השמשות וקדש‬ ‫היום ולא ברא ‪dno‬‏ גופות‪ ,‬והם הן המזיקין הללו‪ ,‬והה"ד אשר ברא אלהים לעשות‬ ‫(שם‪ ,‬ב'‪ ,‬ג'‪ 093‬אמר ר" יהודה בר שלום כשם שברא את הכל‪ ,‬לא היה‬ ‫יכול לבראות את אלו בשעה קלה‪ ,‬אלא בא ללמד לבריות שאם היה אדם בא‬ ‫בדרך והיה בידו כלום או עוסק בדבר‪ ,‬וקדש עליו היום‪ ,‬משליך אותו מיד‪ ,‬שהרי‬ ‫הב"ה עד עכשיו היה בורא והולך ובשביל שקדש היום לא ברא‪ ,‬שנ' אשר ברא‬ ‫אלהים לעשות‪[ .‬ילמדנו]‪.‬‬ ‫‪ Oey‬בה המה ‏‪ canted‬לכה השעמ תישארב‬ ‫‏‪Gre) SS SEEN ap‬‬ ‫‏‪ nox:‬קבדהל ‪,‬םהינימב 'נש שעיו םיהלא תא תיח ץראה הנימל תאו המהבה הנימל‬

‫ואת כל רמש האדמה למינהו‪ ,‬מלמד שנצטוו שלא להדבק אלא במיניהם‪( .:+‬ילמדנו])‪.‬‬ ‫‪,‬ילקוט תלמוד‬

‫תורה"‬

‫שבספריה‬

‫של הסמיריון‬

‫‏‪ NDI‬ואילך ע"פ כ"י‬ ‫בניריורק‪51].‬‬ ‫ה‬ ‫אכ‬ ‫‪d2‬הי‬ ‫ב ‪DleD‬‏‪sie‬‬ ‫טיב בת בי נא כ‬ ‫‏‪hee‬‬ ‫א"ר תנחום‪%‬ג אע"פ שכתוב כי בו ‪yan‬‏ ‪ nob‬מלאכתו‪ ,‬ממלאכת עולמו ‪wan‬‏ אבל‬ ‫לא שבת ממעשיהם של צדיקים ולא ממעשיהם של רשעים‪ ,‬אלא פועל עם אלו‬ ‫‏‪ abs‬פועל ‏‪ oy‬אלו ומראה ‪dno‬‏ מעין דוגמא שלהם‪ ,‬ופועל עם אלו ומראה להם‬

‫מעין ‪tnos‬‏ שלהם‪ .‬ילמדנו פר' כי תשאזו‪.‬‬ ‫‪ 3‬לפני מאמרו של ר' יהודה בר שלום נמצא בכ"י ששון (קטלוג אהל דוד‪,‬‬ ‫ע"ב‪ ,‬למטה) מאמר נוסף‪,yw :‬‏ אלהים את חית וגו" (בר' א'‪ ,‬כ"ה)‪ ,‬אמ' ר' חמא‬ ‫בנפשות הוא מונה ארבע ובגופות הוא מונה שלש היינו שבפס' כ"ד ‪ND‬‏ ארבע‪,‬‬ ‫ג')‪ ,‬ר' אומר אלו השדים שברא הב"ה את נשמתן ולא בראן וכו'‪ ,‬רבה ובילמדנו"‪.‬‬ ‫הוא סוף פ"ז (הות"א‪ ,45 ,‬וש'נ)‪ ,‬אולם ישנו עוד ספק אם ‪,‬ובילמדנו" אינו שייך‬ ‫של ר' יהודה בר שלום הבא אחריו‪.‬‬ ‫‪ 4‬השוה ת"ב‪ ,‬גח ה'‪ ,‬ות"ה ח'‪.‬‬ ‫‪ 51‬ע"א כ"י זה עיין בהקדמה‬

‫ח"ב‪ ,‬צד ‪,826‬‬ ‫‪RD‬‏ ר' הושעיה‬ ‫ובפס' כ"ה רק‬ ‫המאמר בב"ר‬ ‫באמת למאמרו‬

‫(למעלה‪yp‘ ,‬‏ ר"ע)‪.‬‬

‫‪ 6‬בת"ה‪ ,‬כי תשא ל'ץ‪ :‬ר' פנחס בשם ר' יהושע‪ ,‬ובב"ר‪ ,‬פי"א‪ ,‬ט' (הות"א‪ ,69 ,‬וש'נ)‪avo ,‬‏‬ ‫ר' פנחס בשם ר' אושעיא‪ ,‬ובמה'ג א'‪ :6 ,‬ר' חונא בשם ר' אחא‪.‬‬ ‫‪ 7‬היינו לסדר ע' ‪mta‬‏ כי תשא ל'ג‪ ,‬והשוה למעלה‪ ,‬צד ‪.)185 ,744‬‬

‫רעב‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫‏‪ AN‬המטר לא ירד עד ‪won‬‏ במדת הרחמים‪ ,‬שנ' כי לא המטיר ‪”oo‬‏ אלהים על‬ ‫הארץ שם‪ ,‬ה'); ואף אדם הראשון לא עמד עד שמזגו במדת הרחמים*‪ ,‬שנ' וייצר יי‬ ‫אלהים את האדם (שם ז')‪ .‬ואלו* ‪wap‬‏ ‪ dno‬חלק לעולם הבא וכו'‪ .‬אבא שאול אומר‬ ‫אף ההוגה את השם באותיותיויף‪ .‬‏ אמר בן עזאיי בא וראה כמה קשה חילול השם‪,‬‬ ‫כביכול לא הזכיר הב"ה שמו עד שהזכיר שתי תיבות‪ :‬בראשית ברא אלהים‪ .‬ילמדנו‪.‬‬

‫ב'‪( .‬לבר' א'‪ ,‬א')‪ .‬אמ' ר' עזריה* כל מה שאתה רואה‪ ,‬תולדות שמים וארץ‬ ‫ואת הארץ‪.‬‬ ‫‪STN‬‏ אלהים את השמים‬ ‫הן‪wO“ ,‬‏ בראשית‬ ‫אמר ר' יצחק‪ %‬בשר ודם כשבונה פלטרין ‪anA‬‏ את התחתון ואחר כך בונה את‬ ‫העליון‪ ,‬והב'ה בתחלה בנה את העליון ואחר כך בנה את התחתון‪ ,‬שנ' בראשית‬ ‫ברא אלהים את השמים ואת הארץ‪ .‬ילמדנו ובמדרש תלים"‪.‬‬ ‫ג'‪ .‬לבר' א'‪ ,‬ב')‪ .‬וחשך על פני תהום‪ ,‬זה מלאך המות שמחשיך‬ ‫פניהם של בריות‪9‬ג‪ .‬ד"א זה גיהנם‪ .‬‏ ילמדנו‪.‬‬ ‫טהר" שמעון‬ ‫גפש שחלה‬ ‫לבה א'‪ ,‬כ"ה ‪,‬ו‪E‬ת‪SN‬‏ האר‬ ‫‪4‬‬ ‫בן לקישיי כשברא הקב"ה את עולמו ברא בו בכל ‪ya‬‏ שלשה דברים‪ .‬ביום ראשון‬ ‫‪ 4‬עיין להלן‪ ,‬פי' ח'‪ ,‬והשוה ב"ר‪ ,‬פ"ח‪.:‬ד" (הות'א‪ ,95 ,‬ושינ)‪.‬‬ ‫‪ 5‬חלק זה של המאמר אין לו קשר ישר ‪YD‬‏ מה שנאמר מקודם‪ .‬כמרומני שישנו כאן ליקוי‪,‬‬ ‫היינו שהובא ‪yT‬‏ פסוק אחר שנדרש באופן כזה‪ :‬וישלחהו ‪ 7‬אלהים ‪op‬‏ עדן (בר' ג'‪ ,‬כ"נ)‪.‬‬ ‫עיין מאמרו של ריב"ל (ב"ר‪ ,‬פכ"א‪ ,‬ז'‪ ,‬הות"א‪ :)202 ,‬כשבראו בראו במידת ‪AIP‬‏ ובמידת הרחמים‪,‬‬ ‫וכשטרדו טרדו במידת הדין ובמידת הרחמים‪ .‬דעתו של ריב"ל תהיה אפוא כמו זו של ר' נחמיה‬ ‫ש‪,‬שולח מג"ע בעוה"ז‪ ,‬ובעוה"ב לא שולח"‪ ,‬בניגוד לדעת ר' יהודה (עיין שם)‪ .‬ובכן מפני שנזכר‬ ‫בחלק החסר ‏ ענין עוה"ב‪ ,‬נאמר אח'"כ‪ :‬ואלו ‪orp‬‏ ‪ nop dno‬לעוה"ב וכו'‪.‬‬ ‫‏‪ 5a‬כנהדרין י"‪ ,‬י"א‪.‬‬ ‫‪ 6‬השוה למעלה‪ ,‬עמ" יע הע' ‪ ,42‬ובגוף החבור‪ST ,‬‏ ‪ ,188‬הע' ‪,114‬‬ ‫‪ 7‬מאמר זה של ר' עזריח בב"ר‪ ,‬פי"ב‪ ,‬ח' (הות"א‪ ,)601 ,‬ואולי גם בעל ילת"ת לקח אותו‬

‫משם‪ ,‬ולא מילמדנו‪ ,‬מפני שלפני זה הוא מצטט מאמר מב"ר ‪)yP‬‏ אצל פוזנ'‪ ,‬שם‪ ,991 ,‬סי" ט"ו)‪,‬‬ ‫והמאמר מילמדנו מתחיל‪ :‬א"ר יצחק וכו'‪.‬‬ ‫‪ 8‬וכן בת"ה‪ ,‬בראשית ד'‪ ,‬בסוף דרשת ילמדנו עעיין למעלה‪ ,‬צד ‪ ,62‬הע' ‪ .)9‬ר' יצחק‬ ‫מתנגד לדעת ב"ה שמביאים אותו משל לראיה שארץ נבראת תחלה (ב"ר‪ ,‬פ"א‪ ,‬ט"ו‪ ,‬הות"א ‪,81‬‬ ‫וש'נ‪ ,‬והשוה גם למעלה‪ ,‬עמ' ט"ו‪ ,‬הע' ‪.)92‬‬

‫בעקר מאמרו של ר' יצחק נמצא כבר‬

‫במכילתא‪,‬‬

‫מס' דשירה ח' (הוה"ר‪ ,441 ,‬למעלה)‪ .‬שונה הוא מאמרו של ר' יוחנן (ב"ר‪ ,‬פי"ב‪ ,‬י"ב‪ ,‬הות"א‪,‬‬ ‫‪ :0‬מלך בש"ו בונה פלטין‪ ,‬משהוא בונה את התחתונים ואח"כ בונה את העליונים‪ ,‬אבל הקב"ה‬ ‫ברא העליונים ואת התחתונים ברייה אחת‪.‬‬ ‫‪ 9‬פוזנ' מעיר‪ :‬ובמדרש תהלים לא מצאתי‪.‬‬

‫אולם נמצא כעין זה בלי ‪vo‬‏ האומר במ"ת פ"ו‪,‬‬

‫ג' (הו"ב‪ ,‬צד ‪RP :)873‬‏ כמוך באלהים ה' ואין כמעשיך‪ ,‬מלך בש'"ו ‪SNA‬‏ תחלה וכו'‪neM .‬‏ ‪yT‬‬ ‫משנת רבי אליעזר‪ ,‬הוצ' ענעלאוו‪ ,602 ,‬סי" ד'‪.‬‬ ‫‪ 01‬עיין להלן בריש סי' י'‪ ,‬שהוא גם בת"ה‪ ,‬וישב ד'‪ ,‬ושם בת"ה מאמר זה הוא בשם ר' ברכיה‪:‬‬ ‫משום שנ' וחושך על פני תהום‪ ,‬זה מלאך המות‪ ,‬המחשיך פניהם של בריות‪ .‬אולם מאמר זה‬ ‫היה בילמדנו גם לתחלת בראשית‪ .‬ה‪,‬ד"א זה גהינם" מתנגד ‪?tyn‬‏ רשב"ל (להלן‪ ,‬סי' ד') שגיהנם‬ ‫נברא ביום שני‪.‬‬ ‫גג סי" ד' וה'‪ ,‬כפי העתקת ווערטהיימער‪ ,‬או"מ‪ ,‬ח"א‪ ,‬ס"ד‪-‬פ"ה‪.‬‬ ‫‪ 2‬השוה ב"ר‪ ,‬פי"א‪ ,‬ט'‪ ,‬בשם ר' לוי בשם ר' חמא בר' חנינא (הות"א‪ ,69 ,‬וש'נ)‪.‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫רעא‬

‫עובדא זו נלויה עתה ע"י קטעי הגניזה‪ ,‬וביחוד ע"י ניתוח של ‪nom‬‏ הדרשות ‪aA‬‏‬ ‫חבורנו למעלה‪.‬‬ ‫בנוגע למאמרי ‪,‬ילמדנו" שבילת'ת המחבר היה זהיר להזכיר בפירוש שהמאמר‬ ‫המצוטט הוא מפרשה אחרת בכל פעם ופעם שהיה עומד חוץ מפרשה זו (למשל‬ ‫כשהוא בתוך פ' בראשית והוא מביא מאמר ילמדנו מפ' נח‪ ,‬וכו'‪ ,‬הוא זהיר לציין‬ ‫את המקום)‪ .‬ובכן נכון להוציא מסקנא שבכל מקום ‪www‬‏ ‪ sy‬סתם‪ :‬ילמדנו‪,‬‬ ‫המכוון הוא למאמר בפרשה אשר עליה הוא דן‪yr ,‬‏ אפשר לראות עד כמה יותר‬ ‫שלם היה הנוסח שלפני בעל ילת"ת‪ .‬טענת פוזנ' במאמרו הב' הנ"ל (צד ‪ ,291‬העי‬ ‫ב') אינה עלולה לשלול מהמחבר את דיקנותו ונאמנותו‪ ,‬אף שיש להודות שהמעתיקים‬ ‫לא היו תמיד נאמנים וזהירים כל כך‪ .‬אמנם כל פרט ופרט יש לבחון כפי תוכן‬ ‫הענין‪na ,‬‏ נעשה להלן בהערות‪ .‬כדאי להזכיר עדות המחבר בהקדמתו ‏ שם)‪:‬‬ ‫‪son‬‏‬ ‫‏)‪ ony‬הנה הבאתי את ראשית פרי כל מאמר ומאמר בשלמות‪,‬‬ ‫י הר ה טר ו‬ ‫הרםס‬ ‫הת ב הו בת הכח ליי" חל מ תת ריר ות‬ ‫ב‬ ‫אלא העתקתיו כמות שהוא‪ ,‬קצור וארוך‪ .‬הוא מביא אגדות‬ ‫דומות ממקורות שונים ואינו חש להכפילן (שם‪ ,6 ,‬בהקדמה)‪ :‬וכן אל יתמה (הקורא)‬ ‫‏‪ RSD” ON‬שרד וא ‏‪ py‬בותכ ‪,‬םיימעפ היהו יד םעפב תחא רמואו ‪:‬ל"צ( )רמולו‬ ‫שהוא גם במקום פלוני‪ ,‬כאשר עשיתי בכמה דרשות‪ ,‬כי כתבתיו מפני דבר שנתחדש‬ ‫בו‪ ,‬ובכפלתו אין לחוש‪ ,‬שאין מדרש בלא חדוש‪ .‬כל זה מאמץ הבטחון בנאמנותו‬

‫של המחבר ומופיף לחשיבות מאמרי ‪,‬ילמדנו" שהוא מצטט‪ .‬אולם באילו מקומות‬ ‫אפשר‬

‫לראות קיצור‪ ,‬היינו שישנו ציון‪ :‬לעיל‪ ,‬או‪ :‬התם‪ ,‬ואולי זה נעשה ע"י‬

‫המעתיקים שלא רצו להכפיל את הדברים‪.‬‬

‫בכל האופנים חשבתי לנכון לקבץ‬

‫את כל החומר הזה בשלמות מילת"ת לבראשית‪ ,‬ולהעיר עליו כפי הדרוש להבנתו‬ ‫ולהערכתו‪ ,‬בתור השלמה לחומר המדרשי האחר מכתביייד שבחלק העברי של‬

‫כרך זה‪ ,‬ובצירוף למה שנאמר למעלה בגוף חיבורנו‪.‬‬

‫‏‪( 1's‬לבר' ‏‪ y's‬א')‪ | .‬א לה ים‪.‬‬

‫למשפטיך ‪yew‬‏ היום וגו" ‘‪ma‬‏ קי"ט‪,‬‬

‫כשברא‬ ‫אלהים‪,‬‬ ‫ברא‬ ‫צ"א)?‪ ,‬במשפט בראת הכל‪wN‘ ,‬‏ בראשית‬ ‫הב"ה את עולמו בראו במדת הדין‪ ,‬שנאמ' בראשית ברא אלהים‪ ,‬ולא עמד עד‬ ‫ששתף ‪yw‬‏ מדת הרחמים‪ ,‬שנ' ‪avo‬‏ עשות י'י אלהים ארץ ושמים (בר' ב'‪ ,‬ד');‬ ‫‪ 1‬סי' א'‪ ,‬ב'‪ ,‬וג'‪ ,‬כפי העתקת‬ ‫‏)‪Dio‬‬

‫‪Da On‬‬

‫פונאנסקי‬

‫בקובץ‬

‫‪muabyaM‬‏ ‪tfirhcstseF,‬‬

‫צד ‪,691‬‬

‫‪2, ie‬סב ייפ ‏)‪Nye‬‬

‫‪ 2‬בעל ילת"ת מביא מאמר זה בקשר עם בר" א'‪ ,‬א'‪ ,‬אולם כנראה אין כאן פתיחתא לסדר‬ ‫א' (עיין למעלה‪ ,‬צד ז‪ ,3‬הע' ‪ ,)81‬אלא באמת היא לפדר ב'‪ ,‬כאשר ברור מהצעת הפרטים‬

‫כאן השייכים לסדר זה‪ :‬בר' ב'‪ ,‬ד'‪ ,‬ה'‪ ,‬ז' ‪yy‬‏ שם‪ ,‬צד ‪ .)24‬אגדה זו‪ ,‬שהשם שיתף מדת הרחמים‬ ‫‏‪ oy‬מדת הדין כדי שהעולם יתקיים‪ ,‬נזכרה גם בב"ר‪ ,‬פי"ב‪ ,‬ט"ו (הות"א‪ ,211-311 ,‬וש"נ)‪ ,‬בקשר‬ ‫עם בר' ב'‪ ,‬ד'‪ ,‬שהוא התחלת פדר ב'‪.‬‬ ‫‪ 3‬משפט זה גם בת"ה‪ ,‬תצוה י"ב‪ ,‬בסוף‪ :‬כוננת ארץ ותעמוד‪ ,‬למשפטיך עמדו היום‪ ,‬במשפט‬ ‫כראת את הכל‪ ,‬שנ' בראשית ברא אלהים‪ .‬ע"י סמיכות זו של הפסוקים בתה' קי"ט‪ ,‬צ'‪-‬צ"א‪,‬‬ ‫מובן איך הפס' הב' נדרש על בריאת העולם‪.‬‬

‫‪Ill‬‬

‫כל מאמרי ילמדנו הנמצאים ב‪,‬ילקוט תלמוד תורה"‬ ‫לבראשית‪.‬‬ ‫על ‏‪ ray‬של ילקוט זה וחשיבותו כבר דן פונאנסקי במאמרו‪ :‬ע"ד הילקוט‬ ‫‪,‬תלמוד תורה" לר' יעקב בר' חננאל סקילי (הצופה מארץ הגר‪ ,‬ג'‪,79-89 ,1-52 ,‬‬

‫והשוה הערות גינצברג‪ ,‬שם‪ ,‬ד'‪ .)69-68 ,‬ועוד פירסם ראשיתו של ילקוט זה במאמרו‬ ‫בקובץ ‪muabyaM‬‏ ‪ tfirhcstseF,‬צד ‪ .191-802‬הוא השתמש בכ"י לבראשית שהיה‬ ‫שייך מקודם לווערטהיימער‪ ,‬ואשר ממנו הוציא האחרון לאור‪ :‬לקוטים ממדרש‬ ‫ילמדנו כ"י (אוצר מדרשים‪ ,‬ח"א‪yo‘ ,‬‏ ס"ד‪-‬פ"ז‪ ,‬ועיין שם בהקדמה‪ ,‬צד ‪(01-21‬‬ ‫אולם ווערטהיימער השמיט כמה וכמה מאמרים המפומנים בילת"ת לבראשית בציון‪:‬‬ ‫ילמדנו‪ ,‬כמו שיראה הקורא מהשואה עם מה שניתן להלן (ופלא הוא שפוזנ' במאמרו‬ ‫לוו‬ ‫‏‪ Osan‬צד ?לג ‪ea‬‏ כותב" שוערטהיימער ‪PUP‬‏ ‪ 6‬את כ‬ ‫מאמרי הילמדנו שבאו בילקוטנו")‪ .‬גם עלו כמה ‪wem‬‏ בלקוטים אלה‪ ,‬ובכלל‬ ‫לא יצא המו"ל ידי ‪nan‬‏ פירוש עליהם‪ .‬חוץ מכ"י זה (שהוא ‪YNA‬‏ בווארשא\) ישנו‬

‫אכסמפלר שני בספריה של הפמינריון בניריורק‪ ,‬שחסר קצת בראשיתו‪ .‬השתמשתי‬ ‫בכ"י זה‪ ,‬ומביע אני את תודתי הנאמנה לפרופ' א‪ .‬מארכס על שהואיל‬ ‫בטובו להמציאו ‪>o‬‏ כ"י זה נשלם בדמשק‪ ,‬ליל עשרים טבת ‪wn‬‏ ויצא חטר מגזע‬

‫יש (=רפ"א‪ ,(1251 ,‬כמו שנזכר בקולופון בסוף הכרך ‪DA‬‏ קכ'ג‪ ,‬ע"ב)‪ .‬כ"י שלישי‬ ‫מילת"ת לבראשית נמצא תחת רשותו של מר דוד ‪wep‬‏ בלונדון ‪)yy‬‏ קטלוג שלו‪,‬‬ ‫אהל דוד‪ ,‬ח"ב‪ ,‬צד ‪ 326‬והלאה; ושם נרשמים גם מאמרי ילמדנו שבילת"ת‪ ,‬צד ‪826‬‬ ‫והלאה‪ ,‬אולם בכמה השמטות וטעיות‪ ,‬כמו שהראיתי בהערות להלן)‪.‬‬

‫ר' יעקב בר' חננאל סקילי אינו מזכיר כלל בתוך המקורות שלו את מדרש‬ ‫תנחומא (השוה הקדמתו בהצופה‪ ,‬ג'‪ ,‬צד ‪ 5‬למעלה) ורק‪ :‬ילמדנו‪ ,‬וממנו ציטט‬ ‫מאמרים רבים הניתנים כאן בשלמות‪ .‬מהם כמה וכמה נמצאים בת"ה ות"ב שלפנינו‬ ‫‏‪ andy‬הנוסח יותר דומה לזה שבת"ה מלזה שבת"ב)‪ .‬אולם כמה פעמים הצעת‬ ‫הדברים שונה כאן‪ ,‬וביחוד ‪wO‬‏ כמה ענינים החסרים במדרשים אלה‪ .‬ברור שהיה‬ ‫לפני מחבר ילקוט זה נוסח של מדרש‪ ,‬שהיה יותר מלא וגדוש ושהיה נקרא בשם‬ ‫‪ “>,‬מפני שהדרשות שבו לכל סדר וסדר התחילו בשאלות ‪,‬ילמדנו רבינו"‪.‬‬ ‫אין להוציא מסקנא שנוסח זה הוא הוא הילמדנו המקורי‪ ,‬מפני שאפשר כבר לראות‬ ‫בנוסח זה הוספות מאוחרות‪ ,‬כמו בת"ה ות"ב (עיין להלן הערות ‪(522,203 ,81‬‬ ‫אולם בודאי הכיל חומר רב הנובע מילמדנו הקדמון‪ ,‬כמו שבאמת הוא הדבר גם‬ ‫‏‪ yma‬לת"ה ות"ב‪ .‬הנוסח שבילת"ת ‪nwa‬‏ הוא גם מצד זה ‪wyb‬‏ ידו אפשר לראות‬ ‫כמה שינויים חלו בשני המדרשים הנ"ל‪ ,‬עובדא שהשתדלנו לעמוד עליה בהערות‪.‬‬ ‫הש‬

‫מאמרי ילמדנו ב"ילקוט תלמוד תורה"‬

‫רעג‬

‫ברא‪ :‬שמים ‪)NIP‬‏ ואור‪ .‬בשני ברא‪ :‬רקיע ומלאכים וגיהנם‪ .‬ומנין שביום שני נבראת‬ ‫גיהנם‪ ,‬שבכל ‪YO‬‏ ‪ TIN‬אומר כי טוב ובשני לא נאמר בו כי טוב‪ ,‬הה"ד כי לא אחפוץ‬ ‫במות המת (יח' "ח‪ ,‬ל"ב)‪ .‬בשלישי ברא‪ :‬דשאים ועשבים ואילנות‪ .‬ברביעי ברא‪:‬‬ ‫חמה ולבנה וכוכבים‪ .‬בחמישי ברא‪ :‬שרצים ודגים ועופות‪ .‬בששי היה לו לברא‬ ‫ששה של יום ששי ושל יום שביעי‪ ,‬שכן הוא אומר תוצא הארץ נפש חיה למינה (בר'‬ ‫א'‪ ,‬כ"ד) הרי אחת‪ ,‬בהמה ורמש וחיתו ארץ (שם) הרי ארבע‪ ,‬ואדם וחוה הרי ששה‪.‬‬ ‫ומצינו שלא ברא אלא חמש‪ ,‬שנאמר ויעש אלהים את חית הארץ למינה ואת הבהמה‬ ‫למינה ואת כל נפש החיה למינהו (שם‪ ,‬כ"ה)‪ ,‬ואדם וחוה‪ ,‬הרי חמש‪ .‬והיכן נפש‬ ‫חיה‪ ,‬אלא כך היה בורא אותן‪ ,‬תחלה היה בורא נפשותן ואחר כך היה בורא להן‬ ‫גופות‪ .‬‏ וכיון שברא גופות לחמש נשארה נפש חיה למינה‪ ,‬והיה ‪ap‬‏ השמשות וקדש‬ ‫היום ולא ברא להם גופות‪ ,‬והם הן המזיקין הללו‪ ,‬והה"ד אשר ברא אלהים לעשות‬ ‫(שם‪ ,‬ב'‪ ,‬ג')‪%‬ו‪ | .‬אמר ר' יהודה בר שלום כשם שברא את הכל‪ ,‬לא היה‬ ‫יכול לבראות את אלו בשעה קלה‪ ,‬אלא בא ללמד לבריות שאם היה אדם בא‬

‫בדרך והיה בידו כלום או עוסק בדבר‪ ,‬וקדש עליו היום‪ ,‬משליך אותו מיד‪ ,‬שהרי‬ ‫הב"ה עד עכשיו היה בורא והולך ובשביל שקדש היום לא ברא‪ ,‬שנ' אשר ברא‬ ‫אלהים לעשות‪5073) .‬‬ ‫ה (לברי ‪sG‬‏ כ"ה‬

‫ואת‬

‫הבהמה‬

‫למינה‪.‬‬

‫כל מעשה בראשית‬

‫נצטוו להדבק במיניהם‪ ,‬שנ' ויעש אלהים את חית הארץ למינה ואת הבהמה למינה‬ ‫ואת כל רמש האדמה למינהו‪ ,‬מלמד שנצטוו שלא להדבק אלא במיניהם‪[ .:+‬ילמדנו)‪.‬‬ ‫[מכאן ואילך ע"פ > ‪,‬ילקוט תלמוד תורה" שבספריה של הסמיריון‬ ‫בניריורק‪51].‬‬ ‫כ כ ב רשבת מכל למל ‪SA‬‏‬ ‫עב לבה ב ‪0‬‬ ‫המלת‬ ‫א"ר תנחום‪%‬ג אע"פ שכתוב כי בו ‪wan‬‏ מכל מלאכתו‪ ,‬ממלאכת עולמו שבת‪ ,‬אבל‬ ‫לא שבת ממעשיהם של צדיקים ולא ממעשיהם של רשעים‪ ,‬אלא פועל עם אלו‬ ‫‏‪ oy Sy abso‬ולא הארמו ‏‪ ond‬ןיעמ אמגוד ‪,‬םהלש לעופו ‏‪ ay‬ולא הארמו םהל‬

‫מעין דוגמא שלהם‪ .‬ילמדנו פר' כי תשאז‪.‬‬ ‫ח"ב‪ ,‬צד ‪,826‬‬ ‫אמ' ר' הושעיה‬ ‫ובפס' כ"ה רק‬ ‫המאמר בב"ר‬ ‫באמת למאמרו‬

‫‪ 8‬לפני מאמרו של ר' יהודה בר שלום נמצא בכ"י ‪wep‬‏ (קטלוג אהל דוד‪,‬‬ ‫ע"ב‪ ,‬למטה) מאמר נוסף‪,yw :‬‏ אלהים את חית וגו" (בר' א'‪ ,‬כ"ה)‪ ,‬אמ' ר' חמא‬ ‫בנפשות הוא מונה ארבע ובגופות הוא מונה שלש היינו שבפס' כ"ד ‪ND‬‏ ארבע‪,‬‬ ‫ג')‪ ,‬ר' אומר אלו השדים שברא הב"ה את נשמתן ולא בראן וכו'‪ ,‬רבה ובילמדנו"‪.‬‬ ‫‏‪ NIT‬סוף פ"ז (הות"א‪ ,45 ,‬וש'נ)‪ ,‬אולם ישנו ‪YT‬‏ ספק ‪NO‬‏ ‪,‬ובילמדנו" אינו שייך‬ ‫של ר' יהודה בר שלום הבא אחריו‪.‬‬ ‫‪ 4‬השוה ת"ב‪ ,‬נת‪ .‬ה'‪ ,‬ות"ה ה'‪:‬‬ ‫‪ 51‬ע"א כ"י זה עיין בהקדמה (למעלה‪ ,‬עמ' ר"ע)‪.‬‬ ‫‪ 6‬בת"ה‪ ,‬כי תשא ל'ע‪ :‬ר' פנחס בשם ר" יהושע‪ ,‬ובב"ר‪ ,‬פי"א‪ ,‬ט' (הות"א‪ ,69 ,‬וש'נ)‪ ,‬בשם‬ ‫ר' פנחס בשם ר' אושעיא‪ ,‬ובמה"ג א'‪ :6 ,‬ר' חונא בשם ר' אחא‪.‬‬ ‫זג היינו לסדר ע' (ת"ה‪ ,‬כי תשא ל'ג‪ ,‬והשוה למעלה‪ ,‬צד ‪.)185 ,744‬‬

‫רעב‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫ואף המטר לא ירד עד שמזגו במדת הרחמים‪ ,‬שנ' כי לא המטיר י'י אלהים על‬ ‫הארץ (שם‪ ,‬ה'); ואף אדם הראשון לא ‪yoT‬‏ עד שמזגו במדת הרחמים*‪ ,‬שנ' וייצר י'י‬ ‫אלהים את האדם (שם ז')‪ .‬ואלו* ‪yrp‬‏ ‪ dno‬חלק לעולם הבא וכו'‪ .‬אבא שאול אומר‬ ‫אף ההוגה את השם באותיותיויף‪ .‬‏ אמר בן ‪YNO‬‏ בא וראה כמה קשה חילול השם‪,‬‬ ‫כביכול לא הזכיר הב"ה שמו עד שהזכיר שתי תיבות‪ :‬בראשית ברא אלהים‪ .‬ילמדנו‪.‬‬ ‫ב'‪( .‬לבר' א'‪ ,‬א')‪ .‬אמ' ר' עזריה* כל מה שאתה רואה‪ ,‬תולדות שמים וארץ‬ ‫"ואת הארץ‬ ‫הן‪ ,‬ש' "בראשית ‪SIR‬‏ אלהים את השמים‬ ‫אמר ר' יצחק‪ %‬בשר ודם כשבונה פלטרין ‪anA‬‏ את התחתון ואחר כך בונה את‬ ‫העליון‪ ,‬והב'ה בתחלה ‪am‬‏ את העליון ואחר כך ‪am‬‏ את התחתון‪ ,‬שנ' בראשית‬ ‫ברא אלהים את השמים ואת הארץ‪ .‬ילמדנו ובמדרש תליםי‪.‬‬ ‫ג'‪( .‬לבר' א'‪ ,‬ב')‪ .‬וחשך על פני תהום‪ ,‬זה מלאך המות שמחשיך‬ ‫פניהם של בריות‪9‬י‪ .‬ד"א זה ‪mow‬‏ ילמדנו‪.‬‬ ‫>אטחיר' שמעון‬ ‫הצא אהריץ ‪APP‬‏ בח?ה‬ ‫ה' גגלברי א'‪ ,‬יכיד)‪ ..‬ית‬ ‫בן לקיש?‪ :‬כשברא הקב"ה את עולמו ברא בו בכל ‪yo‬‏ שלשה דברים‪ .‬ביום ראשון‬ ‫‪ 4‬עיין להלן‪ ,‬סי" ח'‪ ,‬והשוה ב"ר‪ ,‬פ"ח‪ ,‬ד' (הות"א‪ ,95 ,‬וש'נ)‪.‬‬ ‫‪ 5‬חלק זה של המאמר אין לו קשר ישר ‪YO‬‏ מה שנאמר מקודם‪ .‬כמדומני שישנו כאן ליקוי‪,‬‬ ‫היינו שהובא ‪yT‬‏ פסוק אחר שנדרש באופן כזה‪ :‬וישלחהו י'י אלהים ‪op‬‏ עדן (בר" ג'‪ ,‬כ"ג)‪.‬‬ ‫עיין מאמרו של ריב"ל (ב"ר‪ ,‬פכ"א‪ ,‬ז'‪ ,‬הות"א‪ :)202 ,‬כשבראו בראו במידת הדין ובמידת הרחמים‪,‬‬ ‫וכשטרדו טרדו במידת הדין ובמידת הרחמים‪ .‬דעתו של ריב"ל תהיה אפוא כמו זו של ר' נחמיה‬ ‫ש‪,‬שולח מג"ע בעוה"ז‪ ,‬ובעוה"ב לא שולח"‪ ,‬בניגוד לדעת ר' יהודה ‪)yp‬‏ שם)‪ .‬ובכן מפני שנזכר‬ ‫בחלק החסר ‏ ענין ע וה" ב‪ ,‬נאמר אח'כ‪ :‬ואלו שאין ‪dno‬‏ ‪ nop‬לעוה"ב וכו'‪.‬‬ ‫‪ 3‬כנהדרין '"‪ ,‬י"א‪.‬‬ ‫‪ 6‬השוה למעלה‪yp‘ ,‬‏ י"נ‪ ,‬הע' ‪ ,42‬ובגוף החבור‪ ,‬צד ‪ ,183‬הע' ‪114‬‬ ‫‪ 7‬מאמר זה של ר' עזריח בב"ר‪ ,‬פי"ב‪ ,‬ח' (הות"א‪ ,)601 ,‬ואולי ‪no‬‏ בעל ילת"ת לקח אותו‬

‫משם‪ ,‬ולא מילמדנו‪ ,‬מפני שלפני זה הוא מצטט מאמר מב"ר ‪)YP‬‏ אצל פוזנ'‪ ,‬שם‪ ,991 ,‬סי' ט'ו)‪,‬‬ ‫והמאמר מילמדנו מתחיל‪ :‬א"ר יצחק וכו'‪.‬‬ ‫‪ 8‬וכן בת"ה‪ ,‬בראשית ד'‪ ,‬בסוף דרשת ילמדנו ועיין למעלה‪ ,‬צד ‪ ,62‬הע' ‪ .)9‬ר' יצחק‬ ‫מתנגד לדעת ב"ה שמביאים אותו משל לראיה שארץ נבראת תחלה (ב"ר‪ ,‬פ"א‪ ,‬ט"ו‪ ,‬הות"א ‪,81‬‬ ‫וש'נ‪ ,‬והשוה גם למעלה‪yo‘ ,‬‏ ט"ו‪ ,‬הע' ‪ .)92‬בעקר מאמרו של ר' יצחק נמצא כבר במכילתא‪,‬‬ ‫מס' דשירה ח' (הוה"ר‪ ,441 ,‬למעלה)‪ .‬שונה הוא מאמרו של ר' יוחנן (ב"ר‪ ,‬פי"ב‪ ,‬י"ב‪ ,‬הות"א‪,‬‬ ‫‪0‬גג)‪ :‬מלך ‪aw‬‏ בונה פלטין‪ ,‬משהוא בונה את התחתונים ואח"כ בונה את העליונים‪ ,‬אבל הקב"ה‬ ‫אחת‪.‬‬ ‫ברא העליונים ואת התחתונים ‏ ברייה‬ ‫‪ 9‬פוזנ' מעיר‪ :‬ובמדרש תהלים לא מצאתי‪ .‬אולם נמצא כעין זה בלי ‪vo‬‏ האומר במ"ת ‪DY‬‏‬ ‫ג' (הו"ב‪ ,‬צד ‪RP :)873‬‏ כמוך באלהים ה' ואין כמעשיך‪ ,‬מלך בש'ו בונה תחלה וכו'‪noM .‬‏ ‪YT‬‬ ‫משנת רבי אליעזר‪ ,‬הוצ' ענעלאוו‪ ,602 ,‬סי" ד'‪.‬‬ ‫‪ 01‬עיין להלן בריש סי' י'‪ ,‬שהוא גם בת"ה‪ ,‬וישב ד'‪)vO ,‬‏ בת"ה מאמר זה הוא בשם ר' ברכיה‪:‬‬ ‫משום שנ' וחושך על פני תהום‪ ,‬זה מלאך המות‪ ,‬המחשיך פניהם של בריות‪ .‬אולם מאמר זה‬ ‫היה בילמדנו גם לתחלת בראשית‪ .‬ה‪,‬ד"א זה גהינם" מתנגד ‪?tyn‬‏ רשב"ל (להלן‪ ,‬סי' ד') שגיהנם‬ ‫נברא ‪avo‬‏ שני‪.‬‬ ‫גג סי' ד' וה'‪ ,‬כפי העתקת ווערטהיימער‪ ,‬או"מ‪ ,‬ח"א‪ ,‬ס"ד‪-‬ס"ה‪.‬‬ ‫‪ 21‬השוה ב"ר‪ ,‬פי"א‪ ,‬ט'‪ ,‬בשם ר' לוי בשם ר' חמא בר' חנינא (הות"א‪ ,69 ,‬וש'נ)‪.‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫רעה‬

‫המות‪ ?5,‬ואדם נברא ביום הששי‪ ,‬ועלילה נתלית בו שהוא מביא המיתה לעולם‪,‬‬

‫שנ' כי ‪aro‬‏ אכלך ממנו מות תמות‪ .‬משל לא' שהיה מבקש לגרש את אשתן‪,?5‬‬ ‫כשבקש לילך לביתו כתב גט‪ ,‬נכנס לביתו וגט בידו‪ ,‬התחיל לבקש עלילה עליה‬ ‫ליתנו לה‪ .‬אמ' לה‪ :‬מזגי לי את הכוס‪ .‬מזגה לו ונתנה ‪>a‬‏ אמ' לה‪ :‬הרי זה גטיך‬ ‫נתון לך‪ .‬אמ' לה‪ :‬צאי מביתי שמזגת לי כוס פשור‪ .‬אמרה לו‪ :‬כבר היית ‪yay‬‏‬ ‫שכוס פשור אמזוג לך‪ ,‬הבאת גט בידך‪ .‬וכן אמ' אדם לפני הב"ה‪ :‬רשל"ע‪ ,‬קודם‬ ‫שתברא עולמך היתה קודמת התורה שכתוב בה אדם כי ימות באהל (במ' י"ט‪ ,‬י"ד)‪,‬‬ ‫אלא שתלית בי העלילה‪ .‬הוי אומ' נורא עלילה על בני אדם‪ .‬וכן את מוצא ‪yn‬‏‬

‫למשה ע"ה אם יראה איש באנשים וגו' (דב' א'‪ ,‬ל"ה)‪ ,‬ולא כי אתה ואהרן‪ ,‬כשאט'‬ ‫להם שמעו נא המורים (בטמ' ב'‪ ,)" ,‬אמ' הב"ה‪ :‬לכן לא תביאו (שם‪" ,‬ב)‪ .‬הוי‬ ‫או' נורא עלילה‪ .‬וכן ביוסף‪ ,‬ויראו אחיו כי אותו אהב (בר' ל"ז‪ ,‬ד')‪ .‬הוי נורא‬ ‫עלילה‪ .‬ילמדנו פר' וישבז?‪.‬‬ ‫כשברא‬ ‫שמות‪.‬‬ ‫יע"א עלבר" ‪.‬בי כ ‪6.‬‏ ויקרא‪ :‬האדם"‬ ‫‏‪aN‬‬ ‫הב"ה אדם הראשון העביר לפניו כל הבריות‪ ,‬דור דור ודורשיו‪ ,‬דור דור וחכמין‪,?%‬‬ ‫דור דור ומלכיו‪ ,‬שנ' גלמי ראו עיניך ‪nyd‬‏ פפרך כלם יכתבו וגו' (תה' קל"ט‪ ,‬ט'ז)‪.‬‬ ‫ונתן בו הב"ה בינה וקרא שבעים ‪wom‬‏ לכל בריותיו‪ ,‬שנ' ויקרא האדם שמות‪yo ,‬‏‬

‫‏‪ PR‬כתיב כאן אלא שמות‪5077792) .‬‬ ‫י"ב‪ .‬דף ח'‪yts ,‬‏ (לבר' ג'‪ ,‬ה')‪ .‬בא וראה כמה קשה לשון הרע וכו'‪ ,‬בזאת‬ ‫תהיה תורת המצורע‪ .99‬וכן את מוצא בנחש הקדמוני על שספר ‪wp‬‏ הרע על בוראו‬ ‫לפיכך נצטרע‪ ,‬ומה אמר‪ ,‬והייתם כאלהים וגר\ף‪ .‬אמ' ר' ‪gnus‬‏ הפלעין‬ ‫שהן על הנחש היא צרעתו‪ .‬ולא עוד אלא כל בעלי ‪wop‬‏ מתרפאין לעתיד‪ .‬לבא‪,93‬‬ ‫ונחש אינו מתרפא‪ .‬באדם כתיב אז ידלג כאיל ‪pon‬‏ וגו' אז תפקחנה עיני עורים‬ ‫‪ 5‬השוה למעלה‪ ,‬הע' סג‪.‬‬

‫‪ 62‬מקודם נכתב בכ"י‪ :‬וכו'‪ ,‬ואח"כ נוסף בגליון‪, :‬כשבקש לילך" עד סוף המאמר‪.‬‬ ‫= ‪ 2‬היינו‪ :‬לסדר ל"ו (ויוסף הורד מצרימה‪ ,‬עיין למעלה‪ ,‬צד ‪ ,203‬הע' ‪ ,)828‬כמו שהוא‬

‫בת"ה‪ ,‬וישב ד'‪.‬‬ ‫‪ 8‬באו"מ‪ ,‬ח"א‪ ,‬עמ' ס"ז‪ ,‬סי' י"א‪ ,‬נוסף‪ :‬דור דור ופרנסיו‪ ,‬וכן בכ'י ששון (קטלוג אהל דוד‪,‬‬ ‫ח"ב‪,‬‬

‫‪.)926‬‬

‫‪92‬‏ ‪ pry‬להלן סי' כ"ד‪ ,‬וש'נ‪.‬‬ ‫‪ 03‬כאן ישנו ציון ‪wob‬‏ הענין ע"א לה"ר נמצא בדרש לוי" י"ד‪ ,‬א' והלאה‪ ,‬ואמנם כל המאמר‬ ‫מן ‪,‬וכן את מוצא בנחש הקדמוני" ישנו בת"ה‪ ,‬מצורע ב' בסוף‪ ,‬ות"ב‪ ,‬שם ז'‪ .‬אולם לפני ‪ayb‬‏‬ ‫ילת"ת מאמר זה היה גם כאן‪ ,‬היעו ‏ ל ס דר ג'‪ ,‬כי בקשר ‪yw‬‏ ישנו שריד של דרשת ילמךנו‪:‬‬ ‫המספר לה"ר מה ענשו וכו' (ת"ה‪ ,‬בראשית ח'‪ ,‬ולהלן סי' י"ז‪ ,‬והשוה למעלה‪ ,‬צד ‪.)64‬‬ ‫‪ 1‬בת"ה‪ ,‬מצורע ב'‪ :‬ומה אמר‪ ,‬אמר ריב"ל כי יודע אלהים וכו'‪ ,‬ועיין בת"ב‪ ,‬שם ז'‪ ,‬הע'‬ ‫כ"ה‪ ,‬שהנוסח הנכון הוא‪ :‬אמר ר' יהושע דפכנין בשם ר' לוי (השוה ב"ר‪ ,‬פי"ט‪ ,‬ד'‪ ,‬הות"א‪-271 ,‬‬ ‫‪ ,5‬וש"נ)‪.‬‬ ‫‪ 2‬עיין ת"ב‪ ,‬שם‪ ,‬הע' כ"ו‪.‬‬ ‫‪ 3‬במקומות המקבילים הנ"ל‪ :‬לעולם הבא‪ ,‬אולם בב'ר‪ ,‬פ"כ‪ ,‬ה'‪ :‬א"ר לוי לעתיד לבוא‬

‫הכל מתרפאין חוץ מנחש וכו' (הות"א‪ ,681-781 ,‬וש'נ)‪.‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫רעד‬

‫הש ק‬ ‫הרש‬ ‫סכ דר ליה‬ ‫ע"א לבה בי‬ ‫דף‬ ‫וגו'‪ .‬על ג' עבירות נשים מתות בשעת לידתן‪ :‬על שאינן זהירות בנדה‪ ,‬ובהלה‪,‬‬ ‫ובהדלקת הנר‪ .‬ושלשתן ‪oy‬‏ התורה‪ .‬נדה‪ ,‬דכתיב ואשה כי יזוב זוב דמה ונו' (י'‬ ‫ט"ו‪ ,‬כ"ה)‪ .‬חלה‪ ,‬דכתיב ראשית עריסותיכם ‪nba‬‏ תרימו וגו" (במ' ט"ו‪ ,‬כ')‪ .‬הדלקת‬ ‫הנר‪ton ,‬‏ וקראת לשבת ‪yna‬‏ (יש' נ'ח‪ ,‬י"ג)‪ ,‬זו הדלקת הנר‪ .‬ואם תאמר לישב‬ ‫בחשך‪sp :%,‬‏ זה ‪yw‬‏ שאין יורדי גיהנם נדונין אלא בחשך‪ ,‬שנ' ארץ עיפתה כמו‬ ‫אפל וגו' ‪wO‬‏ י"‪ ,‬כ"ב)‪ .‬ולמה נצטוו הנשים על ג' מצות הללו‪ .‬אמ' הב"ה‪ :‬אדם‬ ‫הא' תחלת בריתי היה ונצטווה על ‪yp‬‏ הדעת‪ ,‬וכתי' בחוה ‪MIS‬‏ האשה כי טוב‬ ‫העץ למאכל וגו' ותתן גם וגו' (בר' ג'‪ ,‬ו')‪ ,‬וגרמה לו מיתה ושפכה את דמו‪ ,‬וכת"‬ ‫שופך ‪TO‬‏ האדם דמו ישפך ‪)wO‬‏ ט'‪ ,‬ו')‪ ,‬לכך יהיה דמה נשפך ותשמור נדתה כדי‬ ‫שיתכפר לה על דם האדם‪ .‬חלה‪ ,‬אמ' הב"ה‪ :‬היא טמאה חלתו של עולם‪ ,‬לכך‬ ‫תשמור עסתה להרים ממנה חלה‪ .‬ומנין שאדם הוא חלתו של עולם‪ ,‬דא"ר יוסי‬ ‫כאשה הזו שמקשקשת וכו' לעיל‪%.‬י הדלקת הנר‪xo‘ ,‬‏ הב"ה‪ :‬היא כבתה נרו של‬ ‫עולם‪ ,‬לפי' תשמור הדלקת הנר‪ .‬ירושלמי במה מדליקין‪ 92 ,‬ובילמדנו פרש' נח‪ .‬גג‬ ‫א‬ ‫אלה םי וא תיהה‬ ‫‪ hcae .se I‬הרי‬ ‫הו דף ‪yy‬‏ ‪yte‬‬ ‫איר חודה כבן‬ ‫עיפר ‪D7‬‏ האד מה‬ ‫‏‪ wo‬במדת הרחמפים \ובמדת ‪22.‬‬ ‫פזיי? נטל הקב"ה עפר מן המזבח וברא את האדם‪ ,‬נאמר כאן אדמה ונאמר להלן‬ ‫‏‪ Mam‬אדמה (שמ' כ'‪ ,‬כ"ד)‪ .‬ילמדנו רבנו פרש' ‪xo‬‏ בחוקותי‪.‬‬

‫טי דף ה" ע"א ‪DI‬‏ ב ‪,‬טיו‬

‫גיק‬

‫‪hT‬‏‬

‫אלקיםי‬

‫את‬

‫האדם‪.‬‬

‫א"ר אמי‪ ?+‬הקב"ה נתאוה שכשם שיש לו דירה בעליונים למעלה כך יהיה לו למטה‪,‬‬ ‫שכן הוא אומר לאדם הראשון‪ :‬אם זכית‪ ,‬כשם שאני מלך בעליונים כך אעשה אותך‬ ‫מלך בתחתונים‪ ,‬שנ' ויקח י"י אלהים את האדם‪irp ,‬‏ ‪ pma‬אלא עלוי‪ ,‬שנ' ‪man‬‏‬ ‫האשה ‪am‬‏ פרעה ‏ שם י"ב‪ ,‬ט"ו)‪ ,‬ותלקח אסתר (אס' ב'‪ ,‬ח')‪ .‬לא עשה כן אלא‬

‫חטא‪ ,‬מיד סלק שכינתו‪ ,‬שנ' וישמעו את קול י'י אלהים מתהלך ‪ap‬‏ (בר" ג'‪ ,‬ח')‪,‬‬ ‫עד שבאו ישראל וחזר לשכון ביניהם‪ .‬ילמדנו פרשת ‪xo‬‏ בחקותי‪.‬‬ ‫‏‪AT.‬‬

‫‪ ag) oy‬ב זי= ‏‪AyD‬‬

‫‪Anion‬‬

‫וכל וארו תולעפס םיהלא‬

‫נורא עלילה על בני אדם ‘‪ma‬‏ ס"ו‪ ,‬ה')‪ .‬א"ר יהושע בן קרחה אף הנוראות שאתה‬ ‫‏‪ wan‬עלינו‪ ,‬בעלילה אתה מביאם ‪ydrA‬‏ בא וראה כשברא הקב"ה את העולם‪,‬‬

‫מן היום הראשון ברא מלאך המות‪ ,‬שנ' וחשך על פני תהום (שם א'‪ ,‬ב')‪ ,‬זה מלאך‬ ‫‪ 8‬גם כאן ישנה הוספה זו שמכוונת נגד הקראים (עיין למעלה‪xT ,‬‏ ‪ ,26‬הע' ‪.)54‬‬ ‫‪ 91‬היינו שלפני זה בעל ילת"ת מצטט (לבר' ב'‪ ,‬ו'‪ :‬והשקה את כל פני האדמה) את מאמרו‬ ‫של ר' יוסי מב"ר‪ ,‬פי"ד‪ ,‬א' (הות"א‪.)621 ,‬‬ ‫‪ 0‬שבת פיב (דף הי ע"ב)‪,‬‬ ‫‪ 12‬ת"ה‪ ,‬נח א'‪ ,‬ות"ב א'‪.‬‬ ‫‪ 22‬השוה למעלה‪ ,‬ס" א'‪.‬‬ ‫‪ 3‬וכן בשמו בירוש' נזיר‪ ,‬פי"ז (דף נ"ו‪ ,‬ע"ב)‪ ,‬והשוה ב"ר‪ ,‬פי"ד‪ ,‬ח' (הות"א‪ ,531 ,‬וש'נ)‪.‬‬ ‫‪ 42‬וכן בת"ה‪ ,‬בחקותי ג'‪ ,‬אולם בת"ב‪wo ,‬‏ ה'‪ :‬ר' שמואל בר אבא טצ"ל‪ :‬בר ‪xop‬‏ עיין‬ ‫שם‪ ,‬הע' ט"ז‪ ,‬והשוה ב"ר‪ ,‬ג'‪ ,‬ט'‪ ,‬הות"א‪ 42 ,‬וש'נ)‪.‬‬

‫רעז‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫בזדון וגו' העומד לשרת ‪wo‬‏ את פני יי ‪sop‬‏ ‪ yat‬י‪r"y‬ב)‪ .++‬ועל העושה פטרונו‬ ‫יי יפור לבו שר" יז‬ ‫בשר ‪/‬ודם‪ >,‬הכתיב‪ .‬ארור הגבך אשר ‪SM‬‏ ‪)SNAG‬‬ ‫ה')‪ ,‬אימתי‪ ,+5‬בזמן שמן י'י יסור לבו‪ .‬ילמדנו פר' אשה כי תזריע‪.‬‬ ‫ט"ז‪ .‬דף י"ב‪ ,‬ע"א (לבר' ג'‪ ,‬י"ט)‪ .‬כשחטא אדם הראשון התחיל הב"ה להשיח‬ ‫עמופי‪ ,‬מי הגיד לך וגו' (שם‪" ,‬א)זי‪ .‬הניח לאדם והתחיל להשיח ‪yo‬‏ האשה‪ ,‬ויאמר‬ ‫"י אל האשה וגו' (שם‪" ,‬ג)‪ .‬בא לו אצל הנחש‪ ,‬ולא נכנס ‪yw‬‏ בדברים אלא מיד‬ ‫נתן לו אפופסין‪ ,‬כי עשית ‪TNO‬‏ ארור אתה וגו" (שם‪" ,‬ד)‪ .‬חזר אצל האשה ואמר‬

‫לה הרבה ארבה עצבונך וגו'‪( ,‬שם‪ ,‬ט"ז)‪ .‬וכשחזר אצל האדם לא חייבו עד שנתן‬ ‫לו רמז לעשות תשובה‪ ,‬מנין‪ ,‬א"ר ‪ 299784‬דכתיב עד ‪waJ‬‏ שם‪ ,‬י"ט)‪rap ,‬‏ שובך‬ ‫אלא תשובה‪ ,‬שנ' שובה ישראל וגו' (הושע י"ד‪ ,‬ב')‪ .‬וכיון שלא ‪yvA‬‏ תשובה‪ ,‬פרדו‬

‫מגן עדן‪ ,‬הה"ד כי לא אל ‪ney‬‏ רשע אתה (תה' ה'‪ ,‬ה')‪ .‬ילמדנו פר' אשה כי תזריע‪.‬‬ ‫א"ר מאיר‪ +9‬שלשה נכנסו לדין ויצאו ארבעה חייבין‪ ,‬ואלו הן‪ :‬אדם‪ ,‬וחוה‪,‬‬ ‫‏‪ wm‬והארץ עמהם‪ ,‬ועל כל א' וא' ‪ma‬‏ עשר ‪namo‬‏ ‪ na‬על הנחש עשר גזירות‪,‬‬ ‫ואלו הן‪ :‬נסתם פיו; ויש אומרים חתך את לשונו שלא יהא משיח‪ ,‬דא"ר יהושע דסכנין‬ ‫הנחש הראשון היה מוכיח בני אדם‪ ,‬וכיון שספר לשון הרע על בוראו‪ ,‬מה עשה לו‬ ‫הב"ה‪ ,‬קצץ את רגליו וחתך את לשנופף; ונקצצו ידיו ורגליו; מאכלו עפר; עורו‬ ‫נפשט ממנו והיא קשה לו מן הכל; ואיבה אשית בר" ג'‪ ,‬ט"ו); ושהוא מוליד לשבע‬ ‫שנים; ושהוא מקפיד‪mab ;5:‬‏ מתברכין והוא עומד בקללתו‪ ,‬שנ' ונחש עפר לחמו‬ ‫(יש" ‪oT‬‏ כ"ה עשירית‪ :‬והשבת" חיה‪ .‬רעה ‪D1‬‏ הארץ ‪.‬שי" כ"ה ‪ 1‬ועל האדם‬ ‫נגזר עשר גזירות‪ ,‬ואלו הן‪ :‬נקנסה עליו מיתה; ושיאכל ‪pni‬‏ בצער; ושיאכל ‪ava‬‏‬ ‫ומוציא רע; ושיהיו בנים שלו גולים ממקום למקום; ושתשלוט בו רמה ותולעה;‬ ‫ונמסרו לו בהמה וחיה ועוף שיעצור בהם והם מורדים בו; ושיהא מסור לחיה רעה‬ ‫שימות בה; ושיהיו ימיו קצרים; ושיהא דינו מוכן לעתיד לבא*‪9‬י‪ .‬ועשר ‪nom‬‏ על‬ ‫חות‪ ,‬ואלו ‪ic‬‏ ‪ TO‬גדה ‪ :‬בתולים‪SVA :‬‏ הרינן‪ :‬לידה‪ :‬ושיהא בעלה מקנא לה‪:‬‬ ‫‪ 4‬שם מצוטט יר' י"א‪ ,‬ג'‪ ,‬אולם כמובן חנוסח ‪DNI‬‏ ‪ TIN‬הנכון כי פסוק זה (דב' י"ז‪ ,‬י"ב)‬ ‫מדבר בזקן ממרא=העובר על דברי חכמים‪.‬‬ ‫‪ 5‬בת"ה ביותר בהירות‪ :‬אימתי הוא ארור‪.‬‬

‫‪ 6‬ת"ה‪ ,‬שם‪ ,‬ות"ב‪ ,‬שם ‪”NU‬‏ אחרי הפתיחתא‬

‫מתה' ה'‪ ,‬ה' (בלמעלה‪ ,‬פי' "ד)‪ :‬התחיל‬

‫‏‪ mod‬עמו וכו'‪.‬‬ ‫‪ 74‬צריך להוסיף‪ :‬ויאמר האדם האשה וגו' (שם‪ ,‬י"ב)‪.‬‬ ‫‪ 8‬היינו‪ :‬בשם ר' לוי‪ ,‬כמו שהוא בת"ב (עיין שם‪ ,‬הע' פ"א)‪.‬‬ ‫‪ 9‬כל המאמר‪ ,‬כמובן בששינויים‪ ,‬באדר"נ‪ ,‬נו"ב‪ ,‬פמ"ב (הוצ' שעכטער‪ ,‬צד ‪ ,)611-711‬והשוה‬ ‫‪yalni‬‏ )‪ 2‬הוה הפה השונ הנחב שבי ‪)SP‬‏‬ ‫בבר‬ ‫עצבה האופקה הר הגה ה שד ובכר ה‬ ‫‏‪aye‬‬

‫הכפה‬

‫לרין ויצאו ד' מחוייבים‬

‫וכו'‪.‬‬

‫סי" ‪?wC (631‬‏ כמה שינויים בנוסח שבאדר"נ‪.‬‬ ‫‪ 05‬מן‪ :‬ויש אומרים‪SPW ,‬‏ ‪ANIT‬‬ ‫‪ 1‬ביותר בהירות באדר"נ‪ :‬הח'‪ ,‬שאדם‬

‫ויש להעיר‬

‫רואה‬

‫בהמה‬

‫שבסטע‬

‫‪ntm‬‏‬

‫‪)NPI‬‏ מקפיד‪,‬‬

‫הוא מקפיד עליו להורגו‪.‬‬ ‫‪ 25‬בפרוטרוט ישנן כאן רק ט' גזירות‪ ,‬ועיין השינויים באדר"‪.‬‬

‫‪xoB C )2‬‬

‫‪.sbp‬‬

‫וכיון שהוא רואה נחש‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫רעו‬

‫וגו' (יש' ל"ה‪ ,‬ה')‪ ,‬ובחיה ובבהמה כתיב זאב וטלה ירעו כאחד שם‪ ,‬ס"ה‪ ,‬כ"ה)‪,‬‬ ‫אבל הנחש עפר לחמו (שם)‪ ,‬שאינו מתרפא לעולם הבא‪ ,‬לפי שהוא הוריד הבריות‬

‫למיתה‪ .*+‬ומי גרם לו‪ ,‬שספר ‪dwp‬‏ הרע ואמר‪ -‬והייתם כאלהים וגו'‪ .‬‏ ילמדנו‪.‬‬ ‫"ג‪ .‬דף ח'‪ ,‬ע"ב (לבר' ג'‪ ,‬ו'")‪ .‬בא וראה כמה דברים של קלקלה עשה היין‪:‬‬ ‫הרג בכורו של עולם‪ao ,‬‏ את הצנוע‪ ,‬הרג שני אסטרטיגין‪ ,‬החריב מסיון*‪ 3‬של מלך‪,‬‬ ‫הרג מלכים‪ ,‬ערבב פעודתן של מלכים‪ .‬הרג בכורו של עולם‪ ,‬זה אדם הראשון‪,‬‬ ‫דאמר ר' אבין‪ %5‬יין מסכה לו חוה לאדם הראשון ושתה‪ ,‬שנ' ותרא האשה כי טוב‬ ‫העץ למאכל וגו'‪ ,‬מהו ותרא‪ ,‬זה היין‪wo ,‬‏ אל תרא יין כי יתאדם (מש' כ"נ‪ ,‬ל"א)‪,‬‬ ‫יז ששתה גרם לו ולתולדותיו מיתה‪ .‬בזה את הצנוע‪ ,‬זה נח‪ .‬הרג שני אסטרטיגין‪,‬‬ ‫אלו שני בני אהרן‪ .‬החריב מפיון של מלך‪ ,‬זה בית המקדש‪ .‬הרג מלכים‪ ,‬זה בלשצר‪.‬‬ ‫ערבב סעודתן של מלכים‪ ,‬זה אחשורש‪ .‬ילמדנו פר' נח‪.83‬‬ ‫י"ד‪ .‬דף ט'‪ ,‬ע"ב (לבר' ג'‪ ,‬ט')‪ .‬זהו שאמר הכתוב כי לא אחפוץ ‪aom‬‏ רשע‬ ‫(יח' י"ח‪ ,‬ל"ב)‪ .99‬כשברא הב"ה אדם הראשון נתנו בג"ע וצוהו‪ :‬מזה אכול ומזה‬ ‫לא תאכל‪ .‬עבר על ציוויו‪ ,‬הביא עליו אפופסין‪ ,‬באה שבת ופנתהו‪ .‬התחיל משיח‬ ‫עמו שמא יעשה תשובה‪ ,‬שנ' ויקרא י'י אלים אל האדם‪ ,‬ואין "י אלא רחמים‪ ,‬הקדים‬ ‫לו מדת הרחמים למדת הדין שיעשה תשובה‪ .‬ילמדנו פרשת אשה כי תזריע‪.‬‬ ‫יו יאלתם‪ ,‬אל הגהש‬ ‫ידו היא מ‬ ‫טי דף ‪eee‬‏‬ ‫אמר ר' אלעזר‪ +9‬מאי דכתיב לא יגורך רע (תה' ה'‪ ,‬ה')‪ ,‬אין שמו של הב"ה נזכר‬ ‫על הרעה אלא על הטובה‪ .‬תדע ‪ 5914‬שכשברך אדם ‪mm‬‏ הזכיר ‪wow‬‏ עליהם‪,‬‬

‫שנ' ויברך אותם אלים וגו' (בר' א'‪ ,‬כ"ח)‪ ,‬וכשקללן לא הזכיר שמו עליהן?‪ .+‬ושלשה‬ ‫דברים הזכיר שמו עליהן אע"פ שהן לרעה‪ :‬על המסית‪ ,‬ועל העובר על דברי‬ ‫חכמים‪ ,‬ועל עושה פטרונו בשר ודם‪ .‬על המסית‪ ,‬זה הנחש שהסית את האשה‪,‬‬ ‫אמר לה‪ :‬הב"ה ברא עולמות אף אתם תבראו עולמות כמותו‪ ,‬שכל אומן שונא את‬ ‫בעל אומנותו‪%‬י‪ ,‬ולפי שהסית ‪sma‬‏ וספר לשון הרע לפיכך הזכיר ‪ww‬‏ עליו‪ ,‬שנ'‬ ‫ויאמר > אלים אל הנחש וגו'‪ .‬ועל העובר על דברי חכמים‪ ,‬שנ' והאיש אשר יעשה‬ ‫‪ 4‬במקורות המקבילים‪ :‬לעפר‪.‬‬ ‫‪ 5‬לפי דעת לעוו המלה היא מרומית‪oisnam :‬‏ (עיין הצופה מארץ הגר‪ ,‬ג'‪ ,‬צד זג‪ ,‬הע' ‪,)1‬‬ ‫(נ"א‪ :‬אבהו)‪DNOM :‬‏‬ ‫‪ 6‬כעין זה בב"ר‪ ,‬פי"ט‪ ,‬ה' (הות"א‪ ,71+ ,‬וש'נ)‪ ,‬בשם ר' אייבו‬ ‫ענבים ונתנה לו‪.‬‬

‫‪ 73‬בהצופה‪ ,‬שם‪ ,‬ובאו"מ (ח"א‪ ,‬עמ' ס"ז‪ ,‬סי" י"ד)‪ :‬כיון‪ ,‬אולם הנופח כאן יותר נכון‪.‬‬ ‫‪ 8‬מאמר זה היה בילמדנו לפדר ח' כי שם המדובר ע"א שכרות נח ‪yy‬‏ למעלה‪xs ,‬‏‬ ‫‪-(88—98‬‬

‫‪ 9‬בת"ה‪ ,‬תזריע ט'‪ ,‬ות"ב‪ ,‬שם י"א‪ ,‬מאמר זה הוא בקשר ‪YD‬‏ ‪,‬כי לא אל ‪noy‬‏ רשע אתה'‬ ‫‏‪Caen An‬‬ ‫‪ 04‬בת"ה‪ ,‬שם‪ ,‬ובת"ב‪ ,‬שם י"ב‪ :‬ר' אלעזר בן פדת בשם ר' יוחנן‪.‬‬ ‫‪ 1‬שם‪ :‬תדע לך שהוא כן‪ ,‬וכו" (ביותר שלמות)‪.‬‬ ‫‪24‬‏ )‪ Ow‬מבואר‪ :‬שנ' אל האשה אמר‪ ,‬ולאדם ‪NOJ‬‏ (בר' ג'‪ ,‬ט'ז‪-‬י"ז)‪.‬‬ ‫‪ 34‬מן ‪,‬אמר לה" חסר בת"ב‪ ,‬אולם ישנו בת"ה‪.‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫רעט‬

‫‪oyT‬‬ ‫‪ya‬‬ ‫‏‪ ere‬עי א ‪ee‬‏ ד ‪oaC‬‏ ‪eT‬‬ ‫הט‬ ‫‏‪ con DT‬השלש וקקמ המדאל ‏‪, wyn‬ףיןילוח ולאו ‪:‬ןה ‏‪, pp‬חנ ‪..‬היזועו ‪,‬ןיק‬ ‫דכתיב וקין היה עובד אדמה‪ ,‬וכתיב ביה נע ונד תהיה בארץ שם‪ ,‬י"ב)‪ ,‬וכן'‪.99‬‬ ‫א"ר ‪dn36‬‏ כל מי שאמר בו היה‪ ,‬פופו כשר ותחלתו כשר‪ .‬אמרו לו והרי קין דכתיב‬ ‫ביה וקין היה עובד אדמה‪ ,‬א"ל אף הוא מתוקן היה לפורענות‪ .*%‬ילמדנו‪.‬‬ ‫י"ט‪ .‬רף "ד‪ ,‬ע'א (לבר' ד'‪ ,‬ג'‪-‬ד')פ‪| .9‬ויבא קין מפרי האדמה‪,‬‬ ‫מן המותר ממאכלו‪ ,‬ורבנין אמרי זרע פשתן הביא‪mab .‬‏ הביא מבכורות צאנו‪.‬‬ ‫לכך נאסר צמר ופשתים‪ .%%5‬ילמדנו‪.‬‬ ‫קש לי ימיט ‪kt‬‏ ‪°O !eryp‬‬ ‫ב הרת וקיאד ‪aa‬‏ רל‬ ‫אלי‪ .‬אמר לפניו‪ :‬רשל"ע‪ ,‬וכי יש דלטורין לפניך שמלשינים‪ ,‬אבי ואמי הרי‬ ‫הן בארץ ואינן יודעין שהרגתיו‪ ,‬ואתה בשמים מנין אתה יודע‪ .‬א"ל‪ :‬שוטה שבעולם‪,‬‬ ‫כל העולם כולו אני פובל‪ ,‬ואיני יודע מה עשית‪ .‬אמר לפניו‪ :‬הואיל וכל העולם‬ ‫אתה סובל‪ ,‬עוני אי אתה יכול לסבול‪ ,‬גדול עוני מנשוא (שם‪" ,‬ב)‪ .‬א"ל‪ :‬הואיל‬

‫והודית ‪)ywM‬‏ תשובה‪ ,‬צא ‪noT‬‏ מן המקום‪ ,‬שנ' ויצא ‪pp‬‏ מלפני י'י וגו' (שם‪ ,‬ט"ז)‪.‬‬ ‫ילמדנו‪."%‬‬ ‫יש‬ ‫לין" אותי‬ ‫‪[ elaC‬וישם" "לי ק‬ ‫בי ‏‪ at‬טיה עב ‪)eoa‬‏‬ ‫אומרים ‪waN‬‏ ‪ )nys‬לפניו‪ ,‬כתיב הכא ‪NM‬‏ וכתיב התם כי ‪NM‬‏ היא וגו' (שמ' ל"א‪,‬‬ ‫‏”‪ .a‬וכשם שלמד ‪wan‬‏ ‪ rom‬על אדם הראשון‪ ,‬כך למד זכות על ‪pp.‬‏ ילמדנו‪.‬‬ ‫‪ 0‬מאמר זה נשמט מת"ה‪ ,‬בראשית ט' ‪,‬שמתחיל בדרש על בר' ד'‪ ,‬ג'‪-‬ד' (עיין להלן‪ ,‬פי' י"ט)‪.‬‬ ‫‪ 1‬בב"ר‪ ,‬פכ"ב‪ ,‬ג'‪( ,‬הות"א‪ )602 ,‬הנוסח‪ :‬ג' היו להוטים אחר אדמה ולא נטצא ‪ano‬‏ תוחלת‬ ‫‏‪ oD‬בפלין‪ ,‬ג'‪ .,)799 ,‬אולם בתיה‪ ,‬גח י"נ=להלן‪DM ,‬‏ ‪DNI DW pm‬‬ ‫‪ 2‬המעתיק רומז למה שנאמר ע"א נח להלן‪ ,‬פי' מ"ה (עיין ‪wo‬‏‬ ‫‪ 36‬עיין ת"ה‪ ,‬שמות י"ג‪ ,‬והשוה ב"ר‪ ,‬פ"ל‪ ,‬ח' (הות"א‪ ,872-479 ,‬וש'נ)‪ ..‬עיין עוד ‪.‬ש][‪6.1..‬א‪,‬‬ ‫ל"ח‪ .,‬צד ‪071‬‬

‫‪ 4‬במקומות המקבילים‪ :‬מתוקן לגלות‪.‬‬ ‫‪ 5‬באו"מ‪ ,‬ח"א‪ ,‬עמ' ע'‪ ,‬סי' כ'‪ ,‬המאמר ‪yna‬‏ שלם‪ :‬ויהי מקץ ימים‪ ,‬יש מקץ שהוא ‪wm‬‏‬ ‫ויש מקץ שהוא ימים‪ ,‬ויש מקץ שהוא שנתים‪ ,‬ויש מקץ שהוא ארבעים שנה‪ .‬ויהי מקץ ימים ויבא‬ ‫‪S‬‏‪ ma‬ויבא ‪pp‬‏ וכו'‪ .‬וכל‬ ‫קין‪ ,‬אמרו חכמים ‪way‬‏ ארבעים שנה היה (צ"ל‪ :‬שבני מ' ‪wm‬‏ היו) ‪pp‬‬ ‫המאמר בת"ה‪ ,‬בראשית ט'‪.‬‬ ‫‪ 6‬יותר שלם בת"ה‪ :‬לפי' נאסר צמר ופשתן‪ ,‬שנ' לא תלבש שעטנז ונו'‪ ,‬ואמר הקב"ה‪RW :‬‏‬ ‫דין שיתערב (צ"ל‪ :‬שתתערב) מנחת החוטא ‪YO‬‏ מנחת הזכאי לפיכך נאסר‪ .‬אולם המשפט‪ :‬ואמר‬ ‫הקב"ה וכו' חסר בב' דפוסים הראשונים של ת"ה‪ ,‬ובנוגע לו השוה פדר"א‪ ,‬פכ"א‪ :‬ר' יהושע בן‬ ‫קרחה אומר אמר הקב"ה אל יתערבו מנחת ‪pp‬‏ ‪ maS‬לעולם‪ ,‬שמא ‪ny‬‏ יתערבו כארג בגד‪ ,‬שנ'‬ ‫לא תלבש שעטנז וכו'‪.‬‬ ‫‪ 76‬בכ"י ששון (קטלוג אהל דוד‪ ,‬ח"ב‪ ,‬צד ‪ ,556‬ע"א) נוסף לפני מאמר זה (עיין שם‪ ,‬צד‬ ‫‪ ,9‬ע"א)‪ :‬ארבעה שגו בדומה וכו'‪ ,‬ג' חשבו מחשבה רעה וגילה הב"ה מחשבתם לכל באי עולם‬ ‫וכו'‪ ,‬אבות דר' נתן וק צת ה בי למדנו‪ .‬אולם בכ" ניריורק (דף ט'ו‪ ,‬ע'א) מאמר זה‬ ‫מצוטט רק מאדר"נ (השוה‪ ,‬הוצ' שעכטער‪ ,‬נו"ב‪ ,‬פמ"ה‪ ,‬צד ‪,)521‬‬ ‫‪ 8‬וכן בת"ה‪ ,‬בראשית ט'‪ ,‬בסוף‪.‬‬ ‫‪ 9‬באו"מ‪ ,‬שם‪ ,‬סי" כ"ב‪ :‬נטל‪ ,‬וכן בכ"י ששון‪ .‬בת"ה‪ ,‬בראשית ‪:ayb‬‏ בפניו‪ ,‬וצ'ל‪ :‬נטל‬ ‫לפניו‪ .‬ובמה" א'‪ ,511 ,‬למטה הנוסח‪ :‬י"א ‪wan‬‏ עמדה לפניו וניצל בה‪.‬‬

‫רעח‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫ושיהא שולט בה; ושתהיה אפורה בבית; ושתהיה מכוסה; ושתהיה מזקנת במהרה;‬ ‫עשירית‪ :‬אם היא כשרה בעלה קוברה‪ .‬ועל הארץ ‪mo‬‏ עשר גזירות‪ ,‬ואלו הן‪:‬‬ ‫שתהא שותה מאליה‪ ,*%‬שנ' ואד יעלה ‪oy‬‏ הארץ וגו' (בר' ב'‪ ,‬ו")‪ ;+‬ושתלקה בפירותיה;‬ ‫ושתלקה בשרפון; ושיהיו בה אילני סרק; ושיהיה בו קוץ ודרדר; ושיעשו בה טרשים‬ ‫וקרקפים; ושיהיו בה הרים וגבעות; ושלא תהא מכסה על הרוגיה; ושיהא זורע‬ ‫הרבה ומוציא קמעא‪ ,‬שנ' בזעת אפך תאכל ‪dno‬‏ שם‪ ,‬ג'‪ ,‬י"ט); עשירית‪ :‬שתהא‬ ‫עתידה להבלות‪ ,‬שנ' והארץ כבגד תבלה (יש' נ'א‪ ,‬ו')‪ .‬וכנגד ארבעים גזרות הללו‬

‫‏‪ am‬מלקות ארבעים*‪ .‬‏ ילמדנו‪.‬‬ ‫י"ז‪ .‬דף "ב‪ ,‬ע'ב‪-‬י"נ‪ ,‬ע'א (לבר' ג'‪ ,‬כ"ב)‪ .‬קשה הוא לשון הרע‪enaw 55‬‏‬ ‫מיתה על אדם הראשון‪ ,‬שעמד נחש ואמר לאדם וחוה כי יודע אלהים כי ביום‬

‫אכלך ממנו וגו' ‏ שם‪ ,‬ג'‪ ,‬ה')‪ ,‬שמן האילן הזה ‪soS‬‏ וברא וכו'‪ ,‬לעיל*‪ .‬מה כתיב‬ ‫בתריה‪ | ,‬ה[ האדם היה‪ ,‬ואין הן אלא מיתה‪ ,‬שנ' הן קרבו ימיך למות‬ ‫(דב' ל"א‪ ,‬י"ד)‪ .‬זש'ה‪ %5‬לבד ראה זה מצאתי ונו' אשר עשה האלהים את האדם‬

‫ישר וגו' (קה' ז'‪ ,‬כ"ט)‪ ,‬לא ברא הקב"ה את האדם בעולמו?* אלא כדי שיהא צדיק‬ ‫אד םי היהו כאתר ‏ כמנף למדם‬ ‫שה ]ההיד ה‪.‬ן ה‬ ‫‪ 3‬הפגנון קטוע‪ ,‬וצ"ל כמו באדר‪ :‬האחת שהיתה שותה מים מאליה‪ ,‬מכאן והילך ואד‬ ‫יעלה ‪oy‬‏ הארץ וגו'‪.‬‬ ‫‪ 45‬בקטע הניזה הנ"ל ‘‪my‬‏ ‪ )94‬נאמר‪ :‬כנגד ארבעה מחוייבין הלילו‪ ,‬וכנגד מ' קללות‬ ‫הלילנו‪ ,‬נגזרו] על ישראל ארבע מיתות‪ ,‬ושיהיו לוקין במלקות אנרבעים‪ ,‬וזו היא] ששנינו ארבע‬

‫מיתות נימסרו לבית דין וג' ‪mem‬‏ סנהדרין ז'‪ ,‬א')‪ .‬כיצד‪RO ,‬‏ שעבר] עבירה שיתחייב בה‬ ‫מיתה לשמ[י]ם‪ ,‬מביאים אותו לב[ית דין] ומלקין אותו ארבעים‪wW ,‬‏ ארבעים יכנו לא יוסיף‬ ‫(דב' כ"ה‪ ,‬ג')‪- ,‬כיון שננלקה] נעשה אחיך ומוחלין לו מן השמים ‪meM‬‏ מכות ג'‪ ,‬ט'ו‪ :‬כל חייבי‬ ‫כריתות שלקו נפטרו ידי כריתתם‪ ,‬שנ' ונקלה אחיך לעיניך‪ ,‬כשלקה הרי הוא כאחיך)‪ .‬בלתי‬ ‫ספק שנוסח זה הוא מקורי‪ ,‬מפני שהמאמר התחיל ב‪,‬ג' נכנסו ‪dop‬‏ ויצאו ד' חייבין" (ובב"ר‪:‬‬ ‫מחוייבים‪ ,‬עיין הע' ‪dw ,94‬‏ בקטע‪ :‬כנגד ד' מ חוייב ין הלילו )‪ ,‬ואח'כ נזכרו מ' קללות‪,‬‬ ‫וכנגד אלו נדרש טעם ההלכות של ד' מיתות בי"ד ומ' מכות‪.‬‬

‫אח"כ נאמר בקטע הנ"ל‪ :‬אמרו‬

‫חכמים אדם הראשון היה חשוב כדמו שלעולם וכו' (כמו באדר'‪ ,‬צד זגג למטה)‪ ,‬והסיום הוא‪:‬‬ ‫על שלש עבירות ‪wo‬‏ מתות וכו' ‪mem‬‏ ‪ van‬ב'‪ ,‬ו')‪ .‬הערת רש‬ ‫וזו היא ששנינו‬ ‫שעכטער (סי' כ"ו)\ שמאמר זה הוא ‪,‬רק הוספה כאן" ‪RYA‬‏ נכונה‪ ,‬כי כמו שנדרש טעם ההלכות‬ ‫הנ"ל‪ ,‬נדרש גם טעם המאמר במשנה ע"א מיתת אשה בשעת לידתה‪.‬‬

‫‪ 5‬ת"ה‪ ,‬בראשית ח'‪ ,‬בדרשת ילמדנו לפדר ג' (השוה למעלה הע' ‪ :)08‬רבנן אמרי קשה‬ ‫לה'ר וכר'‪,‬‬ ‫‪ 6‬היינו בדף ה'‪ ,‬ע"ב‪ ,‬למעלה‪ ,‬נמצא בכ"י המאמר‪ :‬אמ' הנחש לחוה ‪oy‬‏ העץ הזה ‪xob‬‏‬ ‫המקום וברא את העולם‪ ,‬אם אתם אוכלין ממנו‪ ,‬יכולים אתם לבראת עולם כמותו‪ ,‬שנ' והייתם‬ ‫כאלהים יודעי טוב ורע (בר' ג'‪ ,‬ה')‪ ,‬אלא כל אומן שונא בעל אומנתו (כפי התוכן שם נראה‬

‫שלקוח ממ"ת‪ ,‬מזמור א'‪ ,‬הו"ב‪ ,‬צד ‪0‬ג)‪ .‬ובכן המעתיק‪ ,‬שלא היה ‪nop‬‏ להכפיל את הדברים‪,‬‬ ‫ציין כאן‪, :‬וכו' לעיל"‪ ,‬היינו שאחר ‪,‬וברא" יש להוסיף ‪,‬את העולם ‪ . . .‬אומנתו"‪.‬‬ ‫‪ 7‬באו"מ‪ ,‬ח"א‪ ,‬צד ע'‪ ,‬סי" י"ח‪ ,‬נשמט כל המאמר עד כאן‪.‬‬ ‫‪ 8‬פתיחתא זו לסדר ג' בת"ה‪ ,‬בראשית ז'‪ ,‬ועיין למעלה‪ ,‬צד ‪.44‬‬

‫‪ 9‬שונה בת"ה‪ :‬לא בראו (צ"ל‪ :‬ברא) הקב"ה‪ ,‬שנקרא צדיק וישר‪ ,‬את האדם ב צ למו‪,‬‬ ‫אלא כדי להיות צדיק וישר כמוהו (ובב' דפוסים הראשונים של ת"ה‪ :‬לא בראו הקב"ה בצלמו‪,‬‬ ‫אלא וכו')‪ .‬והמשך המאמר הוא להלן בסי' מ"ב (עיין שם‪ ,‬הע' ‪521‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫רפא‬

‫כולם יכתבו וגו" (תה' קל"ט‪ ,‬ט"ז)‪nez .‬‏ הב"ה בינה וקרא שבעים ‪vom‬‏ לכל‬ ‫בריותיו‪ ,‬שנ' ‪?PAN‬‏ האדם ‪yoM‬‏ וגו' (בר' ב'‪ ,‬כ')‪ ,‬שם אין ‪DNP‬‏ כאן אלא שמות‪,‬‬ ‫ונכתבה בספרו שג ה עס פ ה תל ד ‪ne‬‏ א ד ם ‪iU‬‏ ילמדנה‪.‬‬ ‫‪ wip De: AON Cian eases‬שמעךקולי‪EDD ‎‬‬ ‫‪yen‬‬ ‫כ"ג)‪ ,‬תבען לתשמיש וכו'‪ ,‬א"ל‪ :‬למחר המבול בא וכו' לעילזז‪.‬‬

‫באו אצל אדם‪‎‬‬

‫הראשון‪ .‬אמ' להן‪ :‬לכו שמעו לבעליכן‪ .‬אמרו לו‪ :‬אפיא אסי חגרחך‪ ,‬אתה פרשת‪‎‬‬ ‫ממטתך ק"ל שנה ואתה מלמד אותנו‪ .‬מה כתיב אחריו‪ ,‬ויחי אדם שלשים‪‎‬‬ ‫?‪Ae‬‬ ‫‪poss‬‬ ‫דלריו כ ‪‎‬ןתוט‬ ‫תאמו הנט‬ ‫ויחי למךי שתים השמונים‬ ‫כו רף יח ‪YN‬‏ לבר הכה‬ ‫מהו וחלד ב שממו גברא העולם‪:‬‬ ‫שנה ומאת שנה ויהלד ב‬ ‫ילמדנויי‪ .‬‏ ויקרא את שמו נח ם‪ ,‬כ";)ז וכי נביא היה‪ ,‬א"ר‬ ‫שמעון למודים היו‪ ,‬שבשעה שאמ' הב"ה לאדם ארורה האדמה וגו" (שם‪ ,‬ג'‪ ,‬י"ז)‪,‬‬ ‫‏‪ ‘ox‬לפניו‪ :‬רשל"ע‪ ,‬עד מתי‪ ,‬א"ל‪ :‬עד שיולד אדם מהול‪ ,‬כיון שנולד ‪mos‬‏ מיד‬ ‫קודם שולד‬ ‫וו מה ממעשנ‪,‬‬ ‫ידע למך‪ ,‬אמ'‪TNO :‬‏ זה ינחמנו‬

‫נח היו זורעין חטים וקוצרים קוצים ודרדרים‪ ,‬כיון שנולד נח חזר העולם ליישובו‪,‬‬ ‫זורעים חטים וקוצרים חטים‪ ,‬שעורים וקוצרים שעורים‪ .‬ולא עוד אלא עד שנולד‬ ‫ידינו‪ ,‬נולד נח התקין‬ ‫נח ‪yrp‬‏ מלאכה בידיהם‪ ,‬לכך ‘‪xo‬‏ ומעצבון‬ ‫להם מחרשות וקרדומות ומגלות וכל ‪vs‬‏ מלאכה‪ .‬ילמדנו‪.‬‬ ‫‪epoD‬‏‬ ‫ל‬ ‫שבל בר ‪oelC‬‏ המח הליוה וירחן‬ ‫כ‬ ‫לעולם‪ ,‬אמר הב"ה‪ :‬לפי שאני מאריך להם ‪wo‬‏ ‪ no‬מכעיסין אותי‪ ,‬שהם חיים‬ ‫ת"ש שנה ת"ת שנה‪ ,‬לא ידון רוחי בעולם‪ ,‬כשם שהחרב נכנפ בתיק‪ ,‬כענין שנ' וישב‬ ‫חרבו אל ‪mam‬‏ (דה"א‪ ,‬כ"א‪ ,‬כ"ז)‪ .‬‏ )‪707728‬‬ ‫בשר‪ .,‬בכות משה*‪ %‬השאיר ‪dno‬‏ פליטה‪ .‬ד"א ‪nwo‬‏‬ ‫הוא‬ ‫בשגם‬ ‫‪ 67‬צריך להוסיף‪ :‬בו‪ ,‬וכן בפירוש בכ"י ששון (שם‪ ,‬צד ‪ ,996‬ע"א‪ ,‬למטה)‪ ,‬אלא שעם בקטלוג‬

‫מצוטט בטעות רק מן ‪,‬ונתן בו הב"ה בינה" וכו'‪.‬‬ ‫‪ 77‬היינו שלמעלה ‪DA‬‏ ט'"ז‪ ,‬ע"א‪ ,‬בכ"י) נזכר מאמר כעין זה מב"ר (פכ'"נ‪ ,‬ד')‪ :‬א"ר ‪PD‬‏‬ ‫בר' חנינא תבען לתשמיש‪ ,‬אמרו לו‪ :‬למחר המבול בא ונפרה ונרבה לבהלה ולמארה וכו' (והשוה‬ ‫למעלה הע' ?‪.)7‬‬

‫עיין גם ת"ה‪ ,‬בראשית י"א‪.‬‬

‫‪ 87‬ת"ה‪ ,‬שם‪ .‬ותחת ‪,‬נברא" צ"ל "‪,xam‬‏ (וכן בב' דפוסים הראשונים של ת"ה)‪.‬‬ ‫‪97‬‏ ‪ ow‬ביותר בהירות‪ :‬ויקרא את שמו נח לאמר זה ינחמנו‪ ,‬מנין היה יודע לומר זה ‪ynop‬‏‬ ‫ממעשינו ונו'‪ ,‬וכי נביא היה‪ ,‬א"ר שמעון ‪ay‬‏ יהוצדק למודין היו וכו'‪ .‬וביל"ש‪ ,‬בראשית‪ ,‬ר' מ"ב‪,‬‬ ‫נמכר בשם מדרש אבכיר‪ :‬זה ינחמנו‪ ,‬וכי נביא היה למך‪ ,‬א"ר שמעון בן יהוצדק מסורת היה לאדם‬ ‫הפו‬ ‫‪ 0‬צריך להוסיף‪ :‬מהול‪ ,‬כמו בת"ה‪.‬‬ ‫‪ 1‬צ"ל‪ :‬וכל מיני [כלי] מלאכה‪.‬‬ ‫‪ 2‬השוה ת"ב‪ ,‬בראשית מ'‪ :‬ר' יוהנן אמר מהו לא ידון‪ ,‬כשיעלו נפשותיהם אצלי‪ ,‬איני מחזירן‬ ‫להם‪ ,‬כענין שנ' ויאמר ה' למלאך וישב חרבו אל נדנה‪.‬‬ ‫‪ 38‬השוה ב"ר‪ ,‬פכ"ו‪ ,‬ו' (הות"א‪ 352(2 ,‬אלא צפה הקב'ה שמשה ‪yn‬‏ לעמוד ממנו‪ ,‬בשגם‬ ‫ומשה חושבן ‪NI‬‏ הוא‪ .‬ועיין עוד במה"ג א'‪ ,521 ,‬למטה‪ :‬נתן להם ארכא ק"כ שנה‪ ,‬כנגד שנותיו‬ ‫שלמשה‪ ,‬שמא יעשו תשובה‪ ,‬ולא עשו‪.‬‬

‫רפ‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬ ‫כ'ב‪ .‬דף ט"ז‪ ,‬ע'א וע"ב (לבר' ד'‪ ,‬כ"ג‪-‬כ"ד)‪.‬‬

‫‪rem‬‏ מכסה פשעיו לא יצליח‬

‫וגו' (מש' כ"ח‪"a ,‬‏ כל המודה על פשעיו ומתחרט עליהן נמחלין לו חציין‪ .‬ואם‬ ‫מודה ועוזב נמחלין לו כולן‪ ,‬שלא ירוחם עד שיעזוב‪ .‬ולמך הודה‪9‬ז לנשיו‪ = ,‬כי‬ ‫כב ור‬ ‫‏‪ sa‬הלה יתרנב‬ ‫הושב‬ ‫נע‬ ‫‪ == Hee‬פלש צ‬ ‫‏‪Das‬‬ ‫ילמדנו‪.‬‬ ‫קין ‪so‬‏ לקין שהרג במזיד חלו לו שבעה‬ ‫‪ipo‬‏‬ ‫כי שבעתים‬ ‫דורות‪ ,‬למך שלא הרג אלא שוגג אינו דין שיתלו שבעים ושבעה\ז‪ .‬ילמדנו‪.‬‬ ‫‏‪ a5‬דף טי עב (לבר' ד'‪ ,‬כ"ד)‪ ..‬ויאמר לן‪ 53-‬לכן כל?הורג קין ו שם)‬ ‫ט"ו)‪ ,‬א"ל‪%‬י‪ :‬ארבע משפחות היו עתידים לצאת מאחיך‪ *+‬ובטלתם ‪oy‬‏ העולם‪,‬‬

‫כך תפתח הארץ את פיה ותבלע לך ארבע משפחות‪ ,‬ואלו הן‪ :‬חנוך‪ ,‬עירד‪ ,‬מחויאל‪,‬‬ ‫ומתושאל‪ .‬וכיצד נהרג קין‪ ,‬נעשה מלאך המות ק"ל שנה‪ ,‬והיה נע ונד בארץ בקללה‪.‬‬ ‫למך ‪ay‬‏ בנו היה שביעי לדורות‪ ,‬וסומא היה‪ .‬כשהיה יוצא לצוד‪ ,‬היה בנו אוחז‬ ‫בידו‪ ,‬וכשהיה רואה קרן חיה היה אומר‪ :‬חיה אני רואה‪ ,‬והיה מותח את הקשת‬ ‫כנגדה והורגה‪ .‬וכשראה קרנו של ‪pp‬‏ ‪ ap‬שני הרים ולא ראה לקין‪ ,‬אמר לו‪ :‬קרן‬ ‫חיה אני רואה‪ .‬משך בקשת כנגדה והרגו‪ .‬‏ וכשהלכו לקחת אותה‪ ,‬אמר לו התינוק‪:‬‬ ‫זקני הוא‪ .‬טפח שתי ידיו בחרטה ונגע בראש התינוק והרגו בשוגג‪ ,‬שנ' ויאמר למך‬ ‫לנשיו וגו' כי איש הרגתי וגו' (שם‪ ,‬כ"נ)‪ .‬נשארו שלשתם במקום אחד‪pp :‬‏ הרוג‪,‬‬ ‫והתינוק הרוג‪ ,‬ולמך סומא‪ .‬באותה שעה פתחה הארץ את פיה ובלעה ארבעה‬ ‫משפחות‪ :‬חנוך‪ ,‬עירד‪ ,‬מחויאל‪ ,‬ומתושאל‪ ,‬ונעשה למך מלאך המות‪ ,‬לקיים מה‬ ‫‪Mea‬‬ ‫‏‪ oon st: 95) Su‬קי‪ :‬ים שק | ‏‪oo vos jee‬‬ ‫‏‪: CTD‬וגדמלי‬ ‫כ"ד‪ .‬דף ט"ז‪ ,‬ע"ב‪-‬י"ז‪ ,‬ע"א (לבר' ה'‪ ,‬א')‪ .‬כשברא הב"ה אדם הראשון העביר‬ ‫לפניו כל הבריות‪ ,‬דור דור ודורשיו וכו' לעיל**‪wt ,‬‏ גלמי ראו ‪yrp‬‏ ועל ספרך‬ ‫‪ 07‬הפגנון קטוע כנראה‪ ,‬כי ישנו כאן ניגוד ‪ap‬‏ קין‪ ,‬שעשה תשובה (אבל לא בשלמות) ונמחל‬ ‫לו מחצה החטא‪ ,‬ובין למך שהודה (השוה בנוגע לקין ב"ר‪ ,‬פצ'ז‪ :‬שיטה חדשה‪ ,‬הות"א‪-5121 ,‬‬ ‫‪,6‬‬

‫וש'נ)‪ | .‬שונה במ"ת ק'‪ ,‬ב' (הו"ב‪ ,‬צד ‪ :)424‬זש'ה מכסה‬

‫פשעיו‬

‫לא יצליח‪ ,‬זה אדם‬

‫‪ ..‬ולא רצה לעשות תשובה ‪ ...‬ומודה ‪)yna‬‏ ירוחם‪ ,‬זה ‪pp‬‏ וכו'‪ ,‬אולם כאן החצי‬ ‫הראשון ‪.‬‬ ‫הא' של הפסוק נדרש כלפי קין‪ ,‬והחלק הב' כלפי למך‪.‬‬

‫‪ 17‬השוה ב"ר‪ ,‬פכ"ג‪ ,‬ד' (הות"א‪ 422-522 ,‬וש'נ)‪.‬‬ ‫‪ 27‬בקטלוג אהל דוד (ח"ב‪ ,‬צד ‪ ,926‬ע"א‪ ,‬למטה) מצוטט מקודם‪ :‬ר' אבא אמר רמז למפרשי‬ ‫ימים שהן זוכרין את בתיהן ובאין מיד‪ ,‬רבה וביל מ דנגו‪ .‬אולם בכ" ניוזיורק כל המאמר‬ ‫הזה הוא רק מרבה‪ :‬היינו ויאמר למך לנשיו‪ ,‬א"ר יוסי בר' חנינא ‪nay‬‏ לתשמיש ‪ . ..‬ובאין מיד‬ ‫(עיין ב"ר‪ ,‬פכ"ג‪ ,‬ד'‪ ,‬הות"א‪ ,422-622 ,‬והשוה להלן‪ ,‬הע' זז)‪ .‬ברור הוא ש‪,‬ובילמדנו" בכ"י ‪vop‬‏‬ ‫שייך להמאמר הבא אחריו‪ :‬ויאמר לו י'י לכן וכו" (היינו סי' כ"ג שלפנינו)‪ ,‬ומאמר זה הוא גם‬ ‫בת"ה‪ ,‬בראשית י"א‪.‬‬ ‫‪ 3‬היינו‪ :‬השם לקין‪.‬‬ ‫‪ 47‬באו"מ (ח"א‪yD‘ ,‬‏ ע"א‪ ,‬סי' כ"ג)‪ :‬מהבל אחיך‪ ,‬וכן בכ"י ‪wo‬‏‬ ‫‪ 57‬השוה למעלה‪ ,‬סי' ‪”ww‬‏ בת"ב‪ ,‬בראשית‬ ‫גלמי ראו עיניך (עיין למעלה‪ ,‬צד ‪.)94‬‬

‫כ"ח‪ ,‬מאמר זה מקוצר ‪ADIA‬‏ הפתיחתא‬

‫על‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫רפג‬

‫(דף כ"א‪ ,‬ע"ב)‪| .‬תמ ים ה יה‪ ,‬שלשה עשר בני אדם?‪ 9‬יצאו מהולין‪ ,‬ואלו‬ ‫הן‪ :‬אדם‪ ,‬שת‪ ,‬נח‪ ,‬נח מנין‪ ,‬שנ' תמים היה*‪9‬ף‪ .‬חופת אליהו‪ ,?+‬ובילמדנו‪.‬‬ ‫תמ ים היה‪ ,‬ר' יהודה ור' נחמיה‪ ,‬חד אמ' בשני דורות‪ :‬בדור המבול ובדור‬ ‫הפלגה‪ ,‬וחד ‘‪so‬‏ בשלשה דורות‪ :‬בדור המבול ובדור הפלגה ובדור סדום*‪ .‬‏ א י ש‬ ‫צד ‪pj‬‏ שהיה כמלאך‪ ,‬שנ' איש‪ ,‬והאיש גבריאל (דנ'‪ ,‬ט'‪ ,‬כ'א)‪| .‬צדיק‪ ,‬שהיה‬ ‫שהקריב כבש תמים ‪aj‬‏ שנתו לעולה‪ .‬בדורותי‪,‬‬ ‫ם‪,‬‬ ‫ימ‬ ‫יסוד ‪ydnes‬‏ ת‬ ‫בעשרה דורות שמאדם ועד נחז‪ .9‬ילמדנו‪.‬‬ ‫)‪ oo‬איב בע ‪,‬ביכ )איע אם הם הסיהלא התה ‪‎‬ךל ‪SDD) aie‬‬ ‫שהיה הב"ה סומכו שלא ישתקע במעשה דור המבול‪ .‬משל למלך שהיה לו בן‪‎,‬‬

‫והיה הולך בשליחות אביו והיה לפניו דרך משוקעת בטיט‪ ,‬והיה המלך סומכו‪‎‬‬ ‫שלא ישתקע בטיט‪ .‬אבל באברהם כתי' התהלך לפני והיה תמים (בר' "ז‪ ,‬א')‪‎‬‬ ‫ובאבות כתי' אשר התהלכו אבותי לפניו (שם‪ ,‬מ"ח‪ ,‬ט"ו)‪ ,‬שהיו מריחין בשכינה‪‎‬‬ ‫‪ my‬מקדימין והולכין לפניו לעשות רצונויי‪| .‬ילמדנו‪‎.‬‬ ‫‪ com‬יאריו םיהלא תא ץראה‬ ‫‏‪" gas Aa‬א"ע ‏‪ad‬‬ ‫מלמד ‪wy‬‏ מדביקין מטותיהן זה לזה ומחליפין נשותיהן‬ ‫והנה נשחתה‪,‬‬ ‫‪)Sm‬‬ ‫זה לוה ילפרט‪ -‬בי" יה שח ית ‪sO‬‏ “‪taT sn aw‬‬ ‫הבהמה קלקלה ‪op‬‏ על שאינו מינו‪ ,‬אדם לא נאמ' אלא כל בשר‪ ,‬לפיכך‬ ‫וימח את כל היקום וגו' (שם‪ ,‬ז'‪ ,‬כ'‪ .99‬ילמדנו‪.‬‬ ‫לכימ‬

‫גופר‪.‬‬

‫עוקיב‬

‫‪)a5‬‏‬

‫רו‬

‫‪ 2‬בת"ה נזכרו ז' מהולים‪ ,‬ובת"ב ו'‪ :‬עשרה בני‬ ‫י"ג עיין מ"ת ט'‪ ,‬ז' (הו"ב‪ ,% ,‬והשוה שם‪ ,‬הע' נ'ח‪ ,‬והע'‬ ‫‪ 3‬כאן מונה בפרוטרוט רק ג' כדי להגיע לנח אשר‬ ‫‪ 4‬ע'א הציטאטים מ‪,‬חופת אליהו" בילת"ת ‪yp‬‏‬ ‫ישראל" (הוצ' דוד פרענקיל‪ ,‬וינה)‪ ,‬שנה ג'‪ ,‬צד ‪,8-21‬‬ ‫‏)‪ebay Ale‬‬

‫ושעחו יל ךכ תי ב‬

‫‪nA‬‏‬

‫אמ' רב הונא בשם ר' יוסי מאה ועשרים שנה עכב ‪nam‬‏ לדור המבול‬ ‫אדם נולדו מהולים‪ ,‬אולם ע"א המספר‬ ‫מ"ט בת"ב ו')‪.‬‬ ‫עליו המדובר כאן‪.‬‬ ‫הינער ב‪,‬עלים לביבליוגרפיה וקורות‬ ‫והמאמר שלפנינו שם‪ ,‬סי' י" (ועיין שם‪,‬‬

‫‪SE‬‬

‫‪ 5‬הפגנון כאן שונה מזה שבת"ה‪ ,‬שם‪ :‬ר' יהודה ור' נחמיה‪ ,‬חד אמר תמים היה בדור המבול‬ ‫ובדור הפלגה‪ ,‬שאלו היה בדורו של אברהם אבינו לא מצא ידיו ורגליו ‪...mt‬‏ אמר תמים‬ ‫היה בדורותיו‪ ,‬כ"ש בדורות אחרים‪ ,‬וכו'‪ .‬אולם המובן היינו הך‪ ,‬כי ‪,‬דורו של אברהם אביו"‬ ‫‏‪, NIT‬דור סדום" הנזכר כאן (השוה ב"ר‪ ,‬פ"ל‪ ,‬ט'‪ ,‬הות"א‪ ,572-672 ,‬וש'"נ)‪.‬‬ ‫‪ 6‬ע"פ הפסוק‪ :‬וצדיק יסוד עולם (מש' י'‪ ,‬כ'ה)‪" ,‬השוה ב"ר‪ ,‬פ"ל‪ ,‬א' (שם‪.)072 ,‬‬ ‫‪ 79‬מן ‪,‬איש צדיק" חסר בת"ה ובת"ב‪.‬‬ ‫‪ 8‬ת"ה‪wO ,‬‏ (והשוה ת'ב‪ ,‬לך כ"ו‪ ,‬וב"ר‪ ,‬פ"ל‪ ,‬י"‪ ,‬הות"א‪.)672-772 ,‬‬ ‫‪ 889‬במה'"ג א'‪ ,131 ,‬מאמר זה נזכר בקשר ‪YD‬‏ בר' "‪ ,‬ה'‪ :‬וירא ה' כי רבה רעת האדם‬ ‫בארץ‪ ,‬אמ' ר' נחמני שהיו מדבקין מטותיהן וכו'‪ .‬אולם הקשר כאן הוא ‪YNA‬‏ מתאים‪ ,‬ומפני שהפסוק‬ ‫שלפנינו ג'כ מתחיל ב‪,‬ויר א אלהים'נתחלף ‪yo‬‏ ‪,‬ויר א ה כירבה"וג"‪.‬‬ ‫‪ 9‬כל המאמר שונה בת"ה‪ ,‬נח ה'‪ ,‬ובת"ב ה'‪ ,‬אולם השוה כעין זה בת"ה י"ב‪ :‬ואף הבהמה‬ ‫קלקלה ‪dorp‬‏ מינן ‪. . .‬שנ' כי השחית כל בשר‪ ,‬כל ‪NTO‬‏ לא נאמר‪ ,‬אלא כל בשר‪ ,‬לפי' וימח‬ ‫את כל היקום וגו" ‪yyy‬‏ בת"ב י"ח)‪.‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫רפב‬

‫הוא בשר‪ ,‬כד"א שנם זה הבל (קה' ח'‪ ,‬י"ד)‪ .‬אמר הב"ה‪ :‬אני יודע שנם יצרם הוא‬ ‫מחטיא בשרם‪ ,‬אבל‬

‫והיו‬

‫ימיו‬

‫מאה‬

‫ועשרים‬

‫שנה‪,‬‬

‫תלה ‪ono‬‏‬

‫שכן הוא או' ויהי נח בן חמש מאות שנה (בר' ה'‪ ,‬ל"ב)‪ ,‬וכתי' בתריה וירא "י כי‬ ‫רבה רעת האדם וגו" (שם‪ ,‬ו'‪ ,‬ה')‪ ,‬ויאמר י"י לא ידון רוחי וגו" (שם‪ ,‬ג')‪ ,‬ומצינו‬ ‫שלא ירד המבול אלא ‪SNNI‬‏ מאה‪ ,‬שכן כתי' בשנת שש מאות שנה וגו' (שם‪ ,‬ז'‪,‬‬ ‫"א)‪ ,‬הרי מאה‪ ,‬והעשרים היכן הם‪ ,‬אמ' הב"ה‪ :‬אלו לא חזרו למוטב בתוך המאה‪,‬‬ ‫לא יחזרו בתוך העשרים‪ ..>+‬הוי והיו ימיו מאה ועשרים שנה‪ .‬ילמדנו‪.‬‬ ‫‪ liD ae ahC‬ה הברגריים‪ .‬ו טלמה לתו‪MI ‎‬‬ ‫‪)ael‬‬ ‫‪oOo‬‬ ‫‪et‬‬ ‫חמה ולבנה ועושין כשפים עליהם‪ ,‬הה"ד המה היו במורדי אור‪ )NYA ‎‬כ"ד‪" ,‬נ)‪‎.55‬‬ ‫ד"א המה הגבורים‪ ,‬שהיו קשים ומורדים בבוראם‪ ,‬ויאמרו לאל סור ממנו‪ov) ‎‬‬ ‫כ"א‪ ,‬י"ד)‪,%%‬‬

‫ולמה היו מורדיםז‪ ,9‬שהיו זורעים‪ wa ‎‬אחת ועושה‪ orp ‎‬לארבעים‪‎‬‬

‫בר' ח'‪ ,‬כ"ב)‪ wop ‎,‬מולידים‪‎‬‬

‫‪ wn‬אמ' הב"ה‪ :‬עוד כל ימי הארץ זרע‪ipx ‎‬‬ ‫וקוברים‪ .‬ילמדנו‪‎.‬‬ ‫‏‪ ese‬הפוך‪ .‬התיבה ודרשת ו חן‬ ‫שב‬ ‫כיט‪.‬גרףכ'א‪/‬העיא ‏”)‪sab‬‬ ‫לשמים ‪my‬‏ לבריות‪ ,‬כד"א‪ %%‬ומצא חן ושכל טוב בעיני אלהים ואדם (מש' ג'‪ ,‬ד')‪,99‬‬ ‫נח נח‪ ,‬ג' פעמים כתוב נח בזה הפפוק‪ ,‬למה‪ ,‬מפני שראה העולם ביישובו‬ ‫ובחרבנו וביישובו‪ .‬‏ וכן דניאל ראה ‪am‬‏ המקדש בנוי וחרב ובנוי‪ .‬וכן ‪RPA‬‏ ראה‬ ‫ביתו בנוי וחרב ובנוי‪ .‬הה"ד נח דניאל ואיוב (יח' י"ד‪ 7009" ,‬ילמדנו‪.‬‬ ‫‪ pj‬על ‪wy‬‏ בריותיו של הב"ה‪ .‬שני‬ ‫איש צדיק‪ ,‬למה נקרא שמו ‪x‬‏‬ ‫בני אדם נקראו צדיקים‪ ,‬על ‪wo‬‏ שזנו בריותיו של הב"ה‪ ,‬נח ויוסף‪ ,‬וביוסף כתיב‬ ‫על מכרם בכסף צריק (עמ' ב'‪ ,‬ו')‪ .‬‏ ילמדנו‪.‬‬ ‫‪4‬‏ ‪ mun‬להלן‪ ,‬סי' ל"א (ועיין שם‪ ,‬הע' ‪.)001‬‬ ‫‪ 5‬בת"ה‪ ,‬בראשית י"ב‪ :‬מלמד ‪wap‬‏ ר וא ין חמה ולבנה וכו'‪ ,‬אולם ‪yy‬‏ במה'ג א'‪,‬‬ ‫‪ :1‬א"ר אליעזר שהיו מורידין חמה ולבנה ועושין בהם כשפים‪ ,‬שנ' המה היו במורדי אור‪ ,‬אל‬ ‫תקרא במורדי אור‪ ,‬אלא במורידי אור ‪)wr‬‏ שעכטער מעיר‪ :‬ונראה ‪yna‬‏ שבעל מה'ג היה לפניו‬ ‫כן בפדר"א‪ ,‬פכ"ב‪ ,‬אולם יותר קרוב שהיה כן בילמדנו)‪.‬‬ ‫‪ 6‬עיין בת"ב‪ ,‬בר' מ'‪ ,‬ובת"ה ב' המאמרים נשלבו ביחד בטעות‪ ,‬וצ"ל שם‪ ... :‬במורדי‬ ‫ויאמרו‬ ‫פ"ל‪. :‬ב בוראם)‪,‬‬ ‫אור‪[ .‬ד'"א] המה הגבורים‪ ,‬שהיו קשים ‪.NIP‬‏ ומכ שפין‬ ‫לאל וכו‬

‫‪ 78‬מן ‪DNI‬‏ המאמר קטוע‪ ,‬ונמצא בשלמות להלן‪ ,‬סי" מ'ג‪ ,‬מ‪,‬ילמדנו פר' בראשית" (עיין שם)‪.‬‬ ‫‪8‬‬

‫=כמה‬

‫דאת‬

‫אמרת‪.‬‬

‫‪9‬‏ ‪ men‬ב"ר‪ ,‬פ"ל‪ ,‬ה' (הות"א‪ :)172 ,‬אלה תולדות נח נח‪ ,‬אתמהא‪ ,‬לא היה צריך קריא‬ ‫למימר אלה תולדות נח שם‪ ,‬אלא ‪...ana‬‏ לעליונים ותחתונים‪ .‬ובלק"ט (הו"ב‪ ,‬ח"א‪ :)63 ,‬ב'‬ ‫פעמים נח נח‪ ,‬נוח לבוראו‪ ,‬נוח לבריות‪ .‬ובמ"א (הו"ב‪ ,‬ח"א‪ ,‬ט"ז)‪ :‬אלה תולדות נח‪ ,‬נח לשמים‬

‫ונח לבריות (ואולי צ"ל שם כמו כאן‪ :‬חן לשמים וחן לבריות)‪.‬‬ ‫‪ 0‬השוה ת"ה‪ ,‬נח‪ ,‬ריש סי' ה'‪ ,‬ועיין למעלה‪ ,‬עמ' קנ"א‪ ,‬הע' ‪ ,12‬וש'נ‪.‬‬

‫‪ 19‬ת"ה‪ ,‬שם‪ ,‬ות"ב ד' בסוף‪.‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫רפה‬

‫הרפאים יחוללו וגו' (איוב כ"ו‪ ,‬ה')‪ .‬ארי בא ליכנס לתבה‪ ,‬היו שניו קהות‪ .‬א"ר‬ ‫חייא בר אבא אמ' הב"ה‪ :‬אלולי בריתי שהיתה אתך לא היית יכול ליכנס לתיבה‪,‬‬ ‫הה"ד והקימותי את בריתי אתך‪ ,‬אימתי‪ ,‬כשנכנסת לתיבה‪ .‬סנהדרין פ' חלק‪59‬ג‪,‬‬ ‫רבה פר' ל"א‪ ,‬ובילמדנו‪.‬‬ ‫גו ר' יהודה ור' פימון‪ %9‬אמרי נח כשנכנס‬ ‫ובאת אל התיבה‬ ‫לתיבה נאפר לו פריה ורביה‪ ,‬דכת' אתה ובניך ואשתך ונשי‬ ‫בניך‪ .‬פנהדרין פ' חלקזטג‪ ,‬רבה פר' ל"א‪ ,‬ילמדנו‪99‬ג‪.‬‬ ‫א"ר חנין בשם ר' שמואל בר יצחק‪9‬טו אמר הב"ה לנח‪ :‬אינו דין שאני קוצץ‬ ‫ואתה נוטע‪ ,‬שנ' בחסר ובכפן גלמוד ‪)sya‬‏ ל'‪ ,‬ג')‪ ,‬בזמן שיש חסר וכפן בעולם‪,‬‬ ‫אתה צריך לפרוש ממטתך ולהיות גלמוד‪ .‬ואף יוסף כך עשה‪ ,‬שנ' וליוסף יולד‬ ‫שני בנים בטרם ‪naK‬‏ שנת הרעב )‪ 29‬מ"א‪ ,‬נ')‪ .‬‏ ילמדנו‪.‬‬ ‫‪‎‬ףד‪::‬דיל ‪" aS‬אלע ‪"‎‬רבלע ‪‎ mal .)* =,‬להא ‪ Typ‬רבשת ‪"‎‬רנו ‪) in oy‬‬ ‫אמר להם משה שמרו אבלות שבעת ימים‪ ,‬שכך שמר הב"ה שבעת ימי אבלות עד‬

‫שלא הביא המבול‪ .‬ומנין שנתאבל‪ton‘ ,‬‏ ויתעצב אל לבו בר" ו'‪ ,‬ו')‪ ,‬ואין ויתעצב‬ ‫אלא ‏‪ pwd‬אבלות‪ ,‬דכת' ואל תעצבו כי חדות י'י מעזכם ‘‪ym‬‏ ח'‪ ,‬י")‪ ,‬באותה שעה‬ ‫שמר שבעת ימי אבלות עד שלא הביא המבול‪wt ,‬‏ ויהי לשבעת ‪noo‬‏ בר" ז'‪,‬‬ ‫י")‪ .‬ילמדנו פר' השמיניטגג‪ ,‬ובירושלמי דמשקין‪1‬ג‪.1‬‬ ‫ליה דף כלה‪-,‬ע"ב‪(-‬לבר" ‪C.D 1‬‏ שה רואים‪ :‬דור המבול‪emo .‬‏ אובדים‪,‬‬ ‫היו מבקשין להפוך את התיבה‪.‬‬

‫מה עשה הב"ה‪ ,‬הקיף את התיבה אריות‪ ,‬שנ' ויסגור‬

‫י"י בעדו‪ ,‬ואין סגירה אלא אריות‪ ,‬שנ' וסגר פום אריותא (דנ' ו'‪ ,‬כ"ב)‪ .‬‏ ילמדנן?‪.1‬‬ ‫‪A‬‬ ‫ליבש תי" ‪caC‬‏‬ ‫כ‬ ‫‪eO‬‏‬ ‫בל‬ ‫ליו הכיה צעוא‪ -‬לבה‬ ‫א"ר ברכיה דור המבול היו קשים מאד ובעלי קומה‪ ,‬דכתי' המה הגבורים וגו'‬ ‫(שם‪ ,‬ו'‪ ,‬ד')‪ ,‬ואלמלא שנפרע מהם באש מלמעלה ‪sp‬‏ כל בריה יכולה להם‪ ,‬דכתי'‬ ‫‪ 5‬לא נמצא שם‪ ,‬וכנראה ט"ס מפני המאמר הבא (הע' ‪.)701‬‬ ‫‪ 6‬בב"ר‪wO ,‬‏ (הות"א‪ ,)682 ,‬ר"י בר' סימון ור' חנן (חנין‪ +‬בשם ר"ש בר יצחק ‪)YJ‬‏ שם‪,‬‬ ‫הע' לשו' ‪.)5‬‬

‫‪ 701‬השוה שם‪ ,‬דף ק"ח‪ ,‬ע"ב‪.‬‬ ‫‪ 8‬השוה גם להלן‪ ,‬סי' מ'‪ ,‬וסי' ‪poM‬‏‬ ‫‪ 9‬בב"ר ובירוש' תענית‪DN ,‬‏ (דף פ"ד‪ ,‬ד')‪ ,‬ר'ש בר יצחק הוא בעל המאמר הקדום‪ :‬נח‬ ‫כשנכנס וכו'‪ ,‬והדרש ‪yb‬‏ בחסר ובכפן גלמוד הוא בשם ר' אבין (אבון)‪ ,‬והדוגמא של יוסף הוא‬ ‫‏‪ AND‬ר' מונא (או ר' לוי)‪ .‬ואולי ישנו כאן שבוש‪ ,‬וצ"ל במאמר הקדום‪ :‬ר" יהודה ור' (צ"ל‪:‬‬ ‫‪ . .‬ונשי בניך‪ ,‬ואח"כ ‪yb‬‏‬ ‫בר') סימון [ור' חנין ‪avo‬‏ ר' שמואל בר יצחק] אמרי נח כשנכנס ‪.‬‬ ‫במאמר שלאחריו‪ :‬אמר הב"ה לנח וכו' ‪yw‬‏ להסיר מן ‪,‬א"ר ‪ . ..‬יצחק")‪ ,‬אולם צריך להודות‬ ‫שיותר קרוב שכן היה הנוסח בילמדנו שלפני בעל ילת"ת‪ ,‬באופן שונה מזה שבב"ר ובירושלמי‪.‬‬ ‫‪ 011‬וכן בת"ב‪ ,‬שמיני א'‪ ,‬ות"ה א' (השוה מאמרו של ריב"ל בב"ר‪DIA ,‬‏ פכ"ז‪ ,‬הות"א‪,502 ,‬‬ ‫ופל"ב‪ ,‬ז'‪ ,‬שם‪ ,‬צד ‪.)892‬‬ ‫גג היינו‪DY :‬‏ (דף פ"ב‪ ,‬ע"נ)‪ :‬ר' יעקב בר אחא בשם ר' זעורה שמע לה ‪oy‬‏ הדה ופתח‬ ‫אוהל מועד וכו'‪.‬‬ ‫‪2‬‏ }‪ JD‬בת'ה‪ ,‬נח ז' בסוף‪ ,‬ת"ב י' בסוף‪:‬‬

‫רפד‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫שמא יעשו תשובה‪ ,‬ולא עשו‪ .‬וכיון שאמ' ‪dm‬‏ עשה לך ‪nan‬‏ עצי גופר‪ ,‬עמד נח‬

‫‏‪ yon‬ארזים‪ .‬והיו או' לו‪ :‬נח‪ ,‬ארזים הללו למה‪ ,‬א"ל‪ :‬כך אמר לי הב"ה שהוא‬ ‫‏‪, Sian wan‬םלועל 'מאו יל תושעל הבית ידכ טלמאש ינא ‪.‬ינבו ‏‪ ym‬םיקחוש ‪.‬וילע‬ ‫כשנדלו הארזים וקצצן‪ ,‬א"ל‪ :‬ארזים הללו שקצצת למה‪ ,‬והיה משיב להם כענין‬ ‫הזה‪ .‬התחיל לעשות התיבה‪my ,‬‏ ‪ wo‬לו‪ :‬תיבה זו למה‪ ,‬והיה משיב ‪dno‬‏ כענין‬ ‫הזה‪ .‬וכל כך למה‪ ,‬אמר הב"ה‪ :‬שמא ‪yw‬‏ תשובה‪ ,‬כשיראו נטיעת הארזים ועשיית‬ ‫התיבה אולי ישבר לבם‪ .‬ולא שבו והיו משחקים ומלעיגים עליו‪ .‬כיון שלא ‪yw‬‏‬ ‫תשובה‪xo‘ ,‬‏ הב"ה ‪bm‬‏ בא אתה וכל ביתך אל התיבה (שם‪ ,‬ז'‪sC ,‬‏ מיד וימח‬ ‫את כל היקום (שם‪ ,‬כ"ג)‪ .‬ילמדנו‪.991‬‬ ‫>" דף ‪Dy‬‏ ע"א (לבר' ו'‪" ,‬ג)‪ .‬מה ראה הב"ה לאבד עולמו במים ולא באש‬

‫ולא במנפה‪wam 5059101 .‬‏ פלטרין והושיב בהן דיורין אלמים‪ ,‬ובכל ‪yo‬‏ ‪mo‬‬ ‫משכימין ושואלין בשלום המלך ברמיזה ובאצבע‪ .‬כיון שראה המלך כך‪ ,‬אמ'‪:‬‬ ‫ומה אלו שהם אלמים כך‪ ,‬אם היו מדברים על אחת כמה וכמה‪ .‬גרש האלמים‬ ‫והושיב פקחין במקומם‪ .‬פקחין מיד החזיקו בפלטרין ומרדו במלך ואמרו‪ :‬פלטרין‬ ‫שלנו הן ולא של מלך‪ .‬אמ' המלך‪ :‬אני גרמתי לעצמי‪ ,‬נחזר הפלטרין לראשונים‬ ‫כך מתחלת בריתו של עולם היה העולם מים במים‪ ,‬ולא היה עולה קלוסו של הב"ה‬

‫אלא מן המים‪ ,‬שנ' מקולות מים רבים וגו' (תה' צ'"ג‪ ,‬ד')‪ ,‬ומה היו או'‪ ,‬אדיר במרום‬ ‫י"י (שם)‪ .‬אמ' הב"ה‪ :‬ומה אלו שהן אלמים כך‪ ,‬בני אדם על אחת כמה וכמה‪.‬‬ ‫ורש את המים לצד אחד וברא בני אדם‪ .‬כיון שבאו דור אנוש וחטאו‪ ,‬דור המבול‬ ‫וחטאו‪ ,‬אמ' הב"ה‪ :‬אני גרמתי לעצמי‪ ,‬נחזיר המים למקומן‪ ,‬הה'ד ואני הנני‬ ‫למגה‬ ‫מיביא ‪NN‬‏ המבול" ‪Do‬‏ "על "האר ל‬ ‫‪"Haas‬‬ ‫את"‪‎‬‬ ‫וחקיפותי‬ ‫‪ eraF‬כ ע'אבעיב‪)?a :)eda ‎‬‬ ‫וגו'ייג‪ .‬ברית אתה צריך מפני הפירות שאתה‪ dnp ‎‬שלא יתעפשו ושלא ירקבו‪‎.‬‬ ‫ברית אתה צריך מפני הגבורים‪ ,‬אחד היה נותן ידו על החלון וסותמה‪ ,‬ואחד נותן‪‎‬‬ ‫רגלו על התהום וסותמו‪ ,‬והוא בא ליכנס לתיבה והיו רגליו מתערפלות‪ ,91+‬הה"ד‪‎‬‬ ‫‪ 0‬וכן בת"ה ה' בפוף (השוה למעלה‪yo‘ ,‬‏ קנ'א‪ ,‬הע' ‪8‬ג)‪ .‬כאן נאמר ש‪,‬ק"כ שנה עכב‬ ‫הקב"ה לדור המבול שמא יעשו תשובה"‪ ,‬אולם למעלה‪ ,‬סי' כ"ז‪ ,‬נאמר שלבסוף המתין השם רק‬ ‫מאה שנה‪ .‬השוה החשבון שם‪ ,‬ולעומת זה ‪yp‬‏ החשבון בלק"ט (הו"ב‪ ,‬ח"א‪ ,‬צד ‪ :)83‬מלמד שבשעה‬ ‫שנדבר הקב"ה ‪YO‬‏ נח‪ ,‬היה נח בן ת"פ שנה‪ ,‬ונתן להם ‪NIDA‬‏ לשוב ק"כ שנה וכו' (הפגנון ‪vo‬‏ מורה‬ ‫שלקוח מאיזה מדרש)‪ ,‬ובכן ישנן לפנינו אגדות שונות‪.‬‬ ‫‪ 101‬משל זה עד סוף המאמר בב'ר‪ ,‬פ"ה‪ ,‬א'‪ ,‬בשינויים (הות"א‪ ,24 ,‬וש'נ)‪ ,‬אולם מהנוסח כאן‬ ‫ברור שהיה ‪ip‬‏ בילסהנו ‪bm‬‏ הייגה לסדר ה" ‪ 1‬בר" | ט" והלאה)‪.‬‬ ‫‪ 201‬בב"ר מצוטט הפפוק‪ :‬ויהי הנשם על הארץ (בר' ז'‪ ,‬י"ב)‪ ,‬אולם פסוק דנן הוא יותר‬ ‫מתאים‪.‬‬ ‫‪ 38‬כל המאמר הזה גם בב"ר‪ ,‬פלת‪" ,‬ב (הות"א‪ ,582-682 ,‬וש'נ)‪Dw ,‬‏ שמצויין בפירוש‬ ‫בסוף הסימן‪.‬‬ ‫‪ 4‬בב"ר‪ :‬מתערסלות (עיין שינויי נוסחאות והפירושים השונים‪ ,‬שם)‪ .‬מענין הוא שכעין‬ ‫הנוסח כאן‪ ,‬היינו‪ :‬עִרְפָּל במובן ‪,‬מעד'‪ ,‬נמצא גם במ"ת י"ח‪ ,‬ל' (הו"ב‪ ,‬צד ‪ :)751‬תרחיב צעדי‬ ‫לון ‪mom‬‏ ‪ vo‬הע' רי"ב)‪.‬‬ ‫תחתי ולא מ ע ד ו קרסולי‪ ,‬לא ירחבון ולא יתערפ‬

‫רפז‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫לב ה ןפ תה ‪ena‬‏ א תי חל ה תב ה‬ ‫‏‪ debe‬הכ‬ ‫א"ר שמעון ‪ay‬‏ לקיש ‪nop‬‏ ‪ x'121‬עשה נח במדור העליון‪ ,‬ומי שהיה ‪paw‬‏ בה היה‬ ‫רואה מפוף העולם ועד ‪ipa‬‏ ילמדנו‪.‬‬ ‫מ'‪ .‬דף כ"ו‪ ,‬ע"ב‪-‬כ"ז‪ ,‬ע"א (לבר' ח'‪ ,‬ט'ז)‪ .‬מכאן אתה למד שנאסרו בתשמיש‬ ‫בתיבה‪ ,‬למה‪ ,‬שבשעה שהעולם נתון בצער ובחרבן‪ ,‬אסור לאדם להזקק בפריה‬ ‫ורביה‪ ,‬שלא יהא הב"ה ‪yop‬‏ בחרבן העולם ואתה בונה‪ .‬ילמדנו??ג‪.‬‬ ‫ביא דף ב ע'א גלבר" (‪ho‬‏ יל מ שופ חחהת ‪moS‬‏ יצ א א = ‪)staB‬‏‬ ‫משפחות לבהמה‪ ,‬אלא משפחה שלא נדבקה ‪dop‬‏ אחר‪ ,‬לכך ‪”noj‬‏ הב"ה ‪yD‬‏ בני‬ ‫נח‪ .‬ילמדנו‪.91‬‬ ‫מ"ב‪ .‬דף כ"ז‪ ,‬ע"א וע'ב (לבר' ח'‪ ,‬כ'א)‪ .‬כשבא נח לצאת ‪oy‬‏ התיבה וכל‬ ‫הבאים ‪yw‬‏ בתיבה‪ ,‬א"ל הב"ה‪ :‬פרו ורבו שרצו בארץ ורבו בה שם‪ ,‬ט'‪ ,‬ז')‪,‬‬ ‫א"ל נח‪ :‬רבון העולם‪ ,‬שמא אתה חוזר ומביא מבול לארץ‪ ,‬א"ל‪ :‬לא‪ ,‬אני נשבע שלא‬

‫אביא מבול ‪?xap‬‏ ש' וירח את ריח הניחת‪)maes .‬‏‬ ‫(דף כ"ז‪ ,‬ע"ב) מה הוא ‏ רע מנעוריו‪ ,‬אמר הב"ה‪?5‬ג‪ :‬אתה עשית אותו‬ ‫רע‪ ,‬למה‪ ,‬תינוק בן חמש‪ ,‬ובן שש‪ ,‬בן שמונה‪RPI ,‬‏ חוטא‪ ,‬ומשהוא )‪ 75621‬הוא מגדיל‬ ‫יצר הרע‪NO .‬‏ תאמר אין אדם יכול לשמור את עצמו‪ ,‬אמ' הב"ה‪ :‬אתה עשית אותו‬ ‫רע משנדלת‪ ,‬תינוק היית ולא חטאת‪ ,‬וגדלת וחטאת‪ ,‬וכמה דברים קשים בעולם‬ ‫מיצר הרע ומרים ממנו‪ ,‬ואתה ממתקן‪rp ,‬‏ לך מר מן התרמוס‪ ,‬ואתה שוקד לשולקן‬ ‫במים וממתקןז‪ ,\9‬וכן החרדל‪ ,‬ודברים רבים‪ ,‬ומה מרים שבראתי אתה ממתקן‬ ‫לצרכך‪ ,‬יצר הרע המסור בידך על אחת כמה וכמה‪ .‬ילמדנו פ' בראשית‪.‬‬ ‫‏‪ Sa‬כ‬

‫‏)‪( (Nye‬לבר' ות פיבא‬

‫‪.eI‬‏‬

‫וכל‬

‫ימי‬

‫יהארץ‬

‫‪ 121‬בב"ר‪HN ,‬‏ י"א (הות"א‪, ,)882 ,‬צוהר" (בר' ו'‪vC ,‬‏ מפורש ע"י ר' אבא בר כהנא‬ ‫בתור ‪,‬חלון"‪ ,‬ור' לוי אמר מרגלית‪ ,‬והשוה בפל'נ‪ ,‬ה' )‪ (903‬לפפוק שלפנינו‪ :‬הדא מסייעא ‪ooy‬‏‬ ‫דאמר חלון‪ .‬אולם המאמר כאן בשם רשב"ל היה כנראה בהתנגדות למאמרו של ר' ‪ynp‬‏ (סנהדרין‬ ‫ק'ח‪ ,‬ע"ב)‪ :‬צוהר תעשה לתיבה‪ ,‬א"ל הקב"ה ‪dm‬‏ ‪ pay‬בה אבנים טובות ומרגליות כדי שיהיו‬ ‫מאירות לכם כצהרים‪ .‬כידוע‪ ,‬ישנן הרבה פלונתות ביניהם באגדה כמו בהלכה‪.‬‬ ‫‪ 221‬וכן בת"ה‪ ,‬נח י"א (השוה ת"ב י"ז)‪ .‬ועיין למעלה‪ ,‬סי' ‪>a‬‏ ולהלן‪ ,‬פי' ‪poY‬‏‬ ‫‪ 3‬וכן בת"ה‪am ,‬‏ י"ב‪ ,‬ושם‪ :‬לכך ‪’noj‬‏ הכתוב | ה ם ובני נח‪ ,‬צ"ל‪yp :‬‏ בני נח ‪py‬‏‬ ‫למעלה‪ ,‬צד ז‪ ,8‬הע' ‪a77‬‏‬ ‫‪ 4‬וכן בת"ה‪ ,‬נח י"א (ת"ב י"ז‪ ,‬והשוה ב"ר‪ ,‬פל"ד‪ ,‬ו'‪ ,‬הות"א‪ ,618 ,‬למעלה)‪.‬‬ ‫‪ 5‬מאמר זה מצויין‪ :‬ילמדנו פ' בראשית‪ ,‬היינו לסדר ג'‪ :‬הן האדם היה כאחד ממנו (ב'ר‬ ‫נ'‪ ,‬כ'ב)‪ ,‬ומה שלפנינו הוא המשך של פי' י"ז‪ ,‬בסוף (למעלה‪ ,‬הע' ‪ ,)95‬כמו שנראה מת"ה‪ ,‬בראשית‪,‬‬ ‫ריש סי" ז'‪ ,‬ושם ביותר שלמות‪ :‬ואם תאמר למה ברא יצה"ר‪ ,‬שכתוב בו כי יצר לב האדם רע‬ ‫מנעוריו‪ ,‬אתה אומר שהוא רע מי יכול לעשותו טוב‪ ,‬אמר הב"ה וכו" (כמו כאן)‪.‬‬ ‫‪ 6‬בת"ה‪ :‬אלא מבן עשר ואילך‪ ,‬ואז הוא מגדל יצה"ר‪.‬‬ ‫‪ 721‬בת'ה‪ :‬ואתה שוקד לשלקו ולהמתיקו במים ז' פעמים עד שהוא נעשה ‪dnip‬‏ (אולם‬ ‫מן ‪,‬ז' פעמים" חסר בב' הדפופים הראשנים)‪.‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫רפו‬

‫אם לא נכחד קימנו ויתרם אכלה אש (איוב כ"ב‪ ,‬כ')‪ ,‬כיון שראה הב"ה שלא נשטפו‬ ‫קומתן בתהומות הוריד עליהן אש מן השמים‪ ,‬דכתי' ויתרם אכלה אש‪ .‬ולא עוד‬ ‫אלא שהפך עליהם את העוף ואת הבהמה ואת החיה וגועו אותם‪ ,‬שנ' ויגוע‬ ‫חבנה‬ ‫ג‬ ‫‪AoA‬‬ ‫‏‪ OID‬רבשרי "הרהס ש אע ‪ee‬‏ הא רקו יעב‪)ne‬‏‬ ‫בעוף ובבהמה ‪ny‬‏ כל בשר‪ .‬ילמדנן‪.911‬‬ ‫ל'ז‪ .‬דף כ"ה‪ ,‬ע"א (לבר' ז'‪atac ,‬‏ אוי לרשעים ואוי לדבוקיהם‪ ,‬אשריהם‬ ‫וימח את‬ ‫הצדיקים ואשרי דבוקיהם‪ .‬אוי לרשעים ולדבוקיהם‪ ,‬‏ דכתי'‬ ‫כ ל ‪neplo‬‏ אשה‪yS >:‬‏ ‪ anabac pis‬אמידים" ‪yG‬‏ "בה מהיי‬ ‫ילמדנו‪.‬‬ ‫(דף כ"ה‪ ,‬ע"א וע"ב)‪ 55511 .‬אותם שנים עשר חודש שעשה נח בתיבה לא טעם‬ ‫טעם שינה‪ ,‬לא נח ולא בניו‪way ,‬‏ זקוקין לזון את הבהמה ואת החיה‬ ‫והעופות‪ ,‬שבשין‪ ::%‬לפילין וזכוכית לנעמה‪ ,‬ויש בהמות שאוכלות בשתי שעות בלילה‪,‬‬ ‫ויש אוכליםזיי לשלש‪ .‬תדע‪ ,‬דא"ר יוחנן ‪sya‬‏ אחת היה נח נותן מזון לארי ‪mow‬‏‬ ‫‏‪ mm‬צולע‪ ,‬ש' וישאר אך נח‪ ,‬שלא היה שלםפיג‪ .‬ילמדנו‪.‬‬ ‫היולת ררה‬ ‫לק לב יוה‬ ‫א‬ ‫כ‬ ‫ליה דף כ"ה שיב ‪)ea‬‏ הי אית גר‬ ‫בא וראה מרותיו של ‪WOP‬‏‬ ‫כל ה היה ואת כל וה בהמה‬ ‫אדם נכנס לספינה‪ ,‬עמד עליו פער גדול‪xo ,‬‏ יש ‪yw‬‏ בהמה וכלים משליכן בים‪,‬‬ ‫אבל הב"ה כשם שרחמיו על האדם כך רחמיו על הבהמה‪ ,‬דכתי' ויזכור אלהים‬ ‫כולם בזכות‬ ‫את נח ואת כל החיה וגו'‪ .‬ילמדנויוי‪ .‬‏ אשר אתו בתיבה‪,‬‬ ‫נח‪ ,‬אשריהם הצדיקים ואשרי דבוקיהם‪ .‬ילמדנו‪.991‬‬ ‫‪ 311‬וכן שם‪ ,‬ושם‪.‬‬ ‫‪411‬‏ ‪ AID‬המאמר להלן בסוף סי' ל"ח‪ :‬אשר אתו בתיבה‪ ,‬כולם בזכות נח‪ ,‬אשריהם הצדיקים‬ ‫ואשרי דבוקיהם‪ .‬כל האנדה היא ביותר שלמות בדרשת ילמדנו לסדר ו'‪ ,‬כפי הנוסח היפה‬ ‫בקטע הגניזה‪ ,‬שפירסם שעכטער בקובץ ‪.retiL‬‏ ‪ seidutS ni .weJ‬לכבוד קאהלער‪ ,‬צד ‪—462‬‬

‫‪ :5‬ויזכר אים את נח‪ ,‬הרי יפה‪ ,‬שמה (צ"ל‪:‬‬

‫ל מה)‬

‫ואת כל החיה ואת כל הבהמה‬

‫(אשר‬

‫אתו בתבה)‪ ,‬אמר דוד צדקתך כהררי אל‪ ,‬אי להן לרשעים‪ ,‬אי להן לדיבוקיהן‪ ,‬אשריהן הצדיקין‬ ‫ואשרי דיבוקיהן‪ ,‬כשאבדו דור המבול אבדו עמהן כל ‪nna‬‏ וכל הבהמה‪ ,‬שנ' ‪ry‬‏ כל בשר‬ ‫הרומש‬

‫(בר' ז'‪ ,‬כ"א)‪ ,‬אם בני אדם‬

‫חטאו‪ ,‬העוף והבהמה‬

‫והחיה מה חטאו‪ ,‬אלא‬

‫אי להן לרשעים‬

‫ואי להן הדבוקין בהן‪ .‬וכשנתרצה האים לעולמו [ונזכר] ‪.‬לנח‪ ,‬נזכר אף לחיה ולבהמה עמו‪,‬‬ ‫ויזכר אלהים את נח‪ ,‬ומה (צ"ל‪ :‬‏ ו אם) נח זכה החיה והבהמה מה זכו‪ ,‬אלא אשריהן הצדיקים‬ ‫ואשריהם דיבוקיהן (ועיין למעלה‪ ,‬צד ‪.)87‬‬ ‫‪ 5‬בכ"י ששון (קטלוג‪ ,‬שם‪ ,‬צד ‪ ,926‬ע'ב‪ ,‬למטה)‪ :‬א"ר לוי כל אותן י"ב חדש וכו' (וכן‬ ‫בת'ה) נח (‪,naa‬‏‬ ‫‪ 6‬בת"ה‪ :‬שבישתין (והשוה ת"ב י"ד‪ ,‬הע' קי"ח‪ ,‬וב"ר‪ ,‬פל"א‪ ,‬י"ד‪ ,‬הות"א‪ ,782 ,‬הע' לשו' ‪.)8‬‬ ‫‪ 7‬צ"ל ‪ :‬שאוכלות‪.‬‬ ‫‪ 8‬השוה ‪yT‬‏ ת"ב‪ ,‬נח ב'‪-‬ג' (וש'נ)‪ ,‬וב"ר‪ ,‬פ"ל‪ ,‬ו' (הות"א‪ ,272 ,‬וש'נ)‪.‬‬ ‫‪ 911‬בדרשת ילמדנו לסדר ו' (השוה ת"ה‪ ,‬נח ו'‪ ,‬ת"ב ז'‪ ,‬גז"ש א'‪ ,83 ,‬וקטע הגניזה שפירסם‬ ‫שעכטער‪,‬‬

‫‪,362-462‬‬

‫ועיין למעלה‪,‬‬

‫‪ 0‬עיין למעלה‪ ,‬הע' ‪.411‬‬

‫צד ‪.)27‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫רפט‬

‫אחר כך הביא ארי והרגו‪ ,‬ואחר כך קוף‪ ,‬ואחר כך חזיר‪ ,‬והשקו מדמיהם‪ .‬לפיכך‬ ‫קודם שישתה האדם הוא כרחל שאינה יודעת כלום‪ ,:+:‬שתה חמשה ששה ‪DoM‬‏‬ ‫מתגבר כארי ואומר אין כמותי בעולם‪ ,‬כיון ששתה עשרה ‪DOM‬‏ נעשה כחזיר‬ ‫מתלכלך במי רגלים ובדבר אחר‪ ,‬נשתכר יותר נעשה כקוף מרקד ומשחק ומוציא‬ ‫נבלות הפה ואינו יודע מה הוא עושה‪ .‬וכן עשה ‪m.‬‏ ועוד שקלל זרעו (דף ל'‪,‬‬ ‫ע"א) ואמר ‪NAT‬‏ כנען (שם‪ ,‬כ"ה)‪ .‬ומה נח שהב"ה פירש שבחו כן‪ ,‬שאר בני ‪NID‬‏‬ ‫על יאחת "כטה וכמה‪9‬יה‪ynoP .‬‏ ישנ" יכוי עובד‪ .‬אדמה‪ .‬היה גדה!ב"כ"ו יל)‪,‬‬ ‫הפקיר עצמו לאדמה ‪mm‬‏ ‪ op‬בארצו‪ ,‬ולא היה נמקק לתורה ולא היה נכנס‬ ‫לשמוע דברי תורה‪YO .‬‏ אחד ‪dam 1910341‬‏ הועד‪ ,‬ובידו מקטר קטרת להקטיר‬ ‫(שם‪ ,‬י"ט)‪ ,‬מיד נצטרע‪ ,‬שנ' והצרעת זרחה במצחו (שם)‪ .‬מי גרם לו‪ ,‬על שהפקיר‬ ‫‪,deewT‬‏ ‪-‬מיןה* יה‬ ‫עצמולהרמה‪ --‬וכן ‪my‬‏ ‪ 3m )?mO‬איש ההיאסיה‬ ‫מי גרם לו להתבזות‪ ,‬על שהפקיר עצמו לאדמהיו‪ .‬נח היה‪ :+5‬אחד מן הארבעה‬ ‫שהתחילו בארבעה דברים‪ .‬נח התחיל בנטיעה‪wt ,‬‏ ויחל נח איש‬ ‫ומהכן נטע‪ ,‬מן הזמורות שהכניס עמו‪ ,‬ויש או'‬ ‫‪)’oy‬‏ כרם‪,‬‬ ‫האדמה‬ ‫מחרצנים שהכניס בתיבה‪ .:+%‬אברהם התחיל בזקנה וכו'‪ .‬משה התחיל בכהונה‬

‫וכו'‪ .‬בלעם התחיל בקוביא וכו'‪ .‬ילמדנו‪.‬‬ ‫(‪ IE ₪=. seeT S'S‬וכ יראה בעינ הניד‬ ‫מו החל וקיא ‪ao‬‏ ‪na‬‬ ‫בפיו‪no ,‬‏ לעצמו להיות עבד‪ .‬כך יהיו בניו לדורות יוצאין בשני אברים הללו‪,‬‬ ‫שנ' לחפשי ישלחנו תחת עינו‪ ,‬תחת שנו (שמ' כ"א‪ ,‬כ"ו‪-‬כ"ז)‪ .‬‏ ילמדנו‪.7+1‬‬ ‫בין לחים בין יבישים‪ ,‬ועושין מהן יין המשמח לבבות‪ ,‬דכתיב ויין ישמח לבב אנוש‪ ,‬א"ל שטן‪ :‬בא‬ ‫ונשתתף שנינו בכרם זה‪ ,‬א"ל‪ :‬לחיים‪ ,‬מה עשה שטן‪ ,‬הביא כבש והרגו וכו'‪ .‬והשוה הדר זקנים‬ ‫(ליוורנו‪ ,‬שנת ת"ר‪ ,‬דף ה'‪ ,‬ע"ב‪ ,‬למעלה)‪ :‬איתא במדרש דבשעה שנטע נח כרם‪ ,‬בא השטן אליו‪,‬‬ ‫א"ל‪ :‬אני רוצה להיות עמך אריפ בנטיעה זו‪ ,‬מה עשה השטן‪ ,‬הביא ‪NIV‬‏ וגדי וכבש וקוף‬ ‫וכו' (והנוסח שם שונה)‪.‬‬ ‫‪ 141‬בת"ה‪ :‬הרי הוא ‪nO‬‏ ככבש זו שאינה יודעה כלום וכרחל לפני גוזזיה נאלמה (ע"פ הפפוק‬ ‫ביש' נ"ג‪ ,‬ז')‪ ,‬אולם בב' הדפוסים הראשונים רק‪ :‬הרי תם ככבש‪.‬‬ ‫‪ 241‬בת"ה נוסף כאן מאמר שלם‪ :‬וחם על שראה בעיניו ערות אביו וכו' ‪yT‬‏ וכתיב בימים‬ ‫ההם ‪ . . .‬ואיננו‪ ,‬שהוא ‪nip‬‏ למקומו ושייך לפי' ט"ו בת"ה‪ ,‬כי ‪wo‬‏ המדובר ע"א ‪yaw‬‏ של חם‪.‬‬ ‫מאמר נוסף זה מכיל בסופו חתימה דרשנית לפדר ח' ‪)yy‬‏ למעלה‪ ,‬צד ‪ .)88‬כאן מאמר זה‬ ‫חסר לנכון‪ ,‬וההמשך הוא‪ :‬ועוזיה וכו'‪ ,‬מפני שהדרש הוא ע"א ‪,‬ג' נוקקו לאדמה ונעשו חולין‪,‬‬ ‫ואלו הן‪ :‬קין נח‪ ,‬ועוזיה"; על ב' הראשונים כבר נדבר עד כאן‪ ,‬ועתה נאמר ע"א הג'‪.‬‬ ‫‪ 3‬בת"ה בטעות‪ :‬נזקק‪)vo ,‬‏ ביותר שלמות אח"כ‪ :‬א"ל‪aom :‬‏ ‪ sno‬עוסקין וכו' עד‪ :‬מי גרם‬ ‫לו זו‪ ,‬שבטל מן התורה והפקיר עצמו לאדמה‪.‬‬ ‫עצמו בכל‬ ‫‪ 4‬מן ‪,‬וכן נח" חסר בת"ה‪nw .‬‏ להעיר שבכ'י אפשר לקרוא‪ :‬הפקיד‬ ‫עצמו‪.‬‬ ‫פעם‪ ,‬תחת‪ :‬ה פקיר‬ ‫‪ 5‬ת"ה‪ ,‬שם י"ד‪ ,‬ות"ב כ'‪DNI .‬‏ המאמר קטוע‪ ,‬והשוה ע"א אברהם להלן‪ ,‬סי" ק"א‪ ,‬וסי'‬ ‫קי"נ‪.‬‬ ‫‪ 6‬בת"ה‪wo ,‬‏ ט"ו‪ :‬מהיכן היו נטיעות‪ ,‬מחרצנים שהכניס בתיבה ‪)Dy‬‏ בת"ב כ')‪ ,‬ובביר‪,‬‬ ‫פל"ו‪ ,‬ג'‪ :‬ומאיכן היה לו‪ ,‬א"ר אבא בר כהנא הכניס ‪yw‬‏ זמורות לנטיעות וכו' (הות"א‪.)738 ,‬‬ ‫‪ 7‬השוה ת"ב‪ ,‬נח‪ ,‬ריש סי' ‪DK‬‏ ובת"ה י'ג הענין נשלב בתוך המאמר שהוא חוץ ממקומו‪,‬‬ ‫עיין הע' ‪.)241‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫רפח‬

‫וגו'*?ו‪ .‬א"ר יצחק למה היו מורדים‪ ,‬מפני שהיו זורעין והיו עושים בשכונה ‪8'921‬‬ ‫מזון לארבעים שנה‪xo‘ .‬‏ ‪ dno‬הב"ה‪ :‬וכי על זה ‪sno‬‏ עושים‪ ,‬עוד כל ימי הארץ‬

‫זרע וקציר‪ .‬אמר שמואל‪ :99‬למה היו מורדין‪way ,‬‏ עושין לעצמם\‪ :%‬בנים ובני‬ ‫בנים עד חמשה וששה דורות ולא היו מתים‪ .‬א"ל הב"ה‪ :‬וכי על זה אתם מורדים‪,‬‬

‫עוד כל ימי הארץ זרע וקציר‪ ,‬שתהיו יולדים וקוברים; וקור וחום‪ ,‬שתהיו מתיסרים‬ ‫בשחפת ובקדחת; וקיץ וחורף‪ ,‬שתהיו מתקיצין ופניכם מתחרפין ואינן פוסקין?‪,31‬‬ ‫ותהיו מצטערין בגופיכם ואין ‪sno‬‏ שובתים ביום ובלילה‪ ,‬ותהיו נדונין באש ובשלג‪.‬‬ ‫ילמדנו‪ .‬‏ פר' בראשית‪.‬‬ ‫‪ My‬נב חב לגו יהס ויהיו‬ ‫‪An‬‬ ‫‪aad) ay ww‬‬ ‫‏‪tS‬‬ ‫ילמדנו‪wo| .‬‏‬

‫שעשה ‏‪ ond‬הב"ה הויה‪99‬ג‪.‬‬

‫‪no‬‬

‫וכי שם היה הגדול‪,‬‬

‫ויפת‪,‬‬

‫והלא כבר נאמר אחי יפת הגדול (שם‪ ,‬י'‪ ,‬כ'א)‪ ,‬ולמה הקדימו לשם‪ ,‬שהיה כשר‬ ‫אבי כנען; הוא אחד משלשה‬ ‫ושלם לבוראו‪ .‬ילמדנוייו‪ .‬וחם הו‬ ‫ששמשו בתיבה ולקו‪ :‬חם‪ ,‬כלב‪ ,‬ועורב‪no .‬‏ לקה בעורו‪ ,‬כלב נקשר‪yna ,‬‏ רק‪.531‬‬ ‫ילמדנו‪.931‬‬ ‫כון שזקק לאדמה‬ ‫מ"ה‪ .‬‏‪ AT‬כ"ט‪ ,‬ע"ב (לבר' ט'‪ ,‬כ')‪| .‬איש האדמה‪,‬‬ ‫נעשה חול‪ .‬א"ר יהושע?‪ :%‬בתחלה איש ‪noo‬‏ ועכשו איש האדמה‪ .‬ילמדנו‪)roy .‬‏‬ ‫כרם‪ ,‬מששנטע כרם נקרא איש האדמה ונעשה חול‪ .‬שלשה נזקקו לאדמה ונעשה‪:%73‬‬ ‫חולין ואלו הן‪pp :‬‏ ‪ nA‬ועוזיה‪pp .‬‏ וקין היה עובר אדמה ‪WO‬‏ ד'‪ ,‬ב')‪ ,‬וכתיב‬ ‫ביה נע ונד תהיה בארץ שם‪ ,‬י"ב)‪ .‬נח‪ ,‬נתבזה‪ ,‬ש' וישת מן היין ‪wo‬‏‬ ‫ט'‪ ,‬כ'א)‪ %91.‬בו ביום נטע‪ ,‬בו ביום עשה פירות‪ ,‬בו ביום בצר‪ ,‬בו ביום דרך‪,‬‬ ‫בו ביום שתה ונשתכר‪93‬ו‪ .‬בא שטן‪ :93‬ונשתתף עמו‪ ,‬הביא כבש והרגו תחת הגפן‪,‬‬ ‫‪8‬‏ ‪ pry‬למעלה‪ ,‬סי' כ"ח‪ ,‬שקטוע‪ ,‬וכאן ‪TIN‬‏ המשך המאמר אחרי‪ :‬ד"א המה הגבורים ‪..‬‬ ‫ממנו‪ ,‬וכן בת"ה‪ ,‬בראשית י"ב‪ ,‬בסוף (והשוה ת"ב מ'‪ ,‬וב"ר‪ ,‬פל"ד‪ ,‬י"א‪ ,‬הות"א‪ ,123-224 ,‬וש'נ)‪.‬‬ ‫‪921‬‏ ‪ ton‬במקומות המקבילים‪.‬‬ ‫‪ 1‬בת"ה‪ :‬רואין לעצמן‪.‬‬ ‫‪ 0‬בת"ה‪ :‬ר' שמואל בר אבא‪ ,‬ובת"ב‪ :‬ר"ש בר אמי‪.‬‬ ‫‪ 2‬צ"ל‪ :‬והיסורין אינן פוסקין‪ ,‬כמו בת"ה‪.‬‬ ‫‪ 3‬צריך להוסיף‪ :‬בעולם‪ ,‬וכן בכ"י ששון‪ ,‬ובת"ה‪ ,‬נח י"ב‪.‬‬ ‫‪ 4‬ת"ה‪ ,‬שם (והשוה ת"ב י"ט)‪.‬‬ ‫‪ 5‬וכן הנוסח בסנהדרין ק"ח‪ ,‬ע"ב‪ :‬ת"ר ג' שמשו בתיבה ‪ ....‬עורב רק‪ ,‬ובת"ה‪ ,‬נח י"ב‪,‬‬ ‫בסוף‪yna :‬‏ מזריע מן הפה (והמובן היינו הך)‪ .‬וע"א ‪nO‬‏ השוה גם להלן‪ ,‬סי' מ"ח‪.‬‬ ‫‪ 6‬בכ"י ששון (קטלוג‪ ,‬שם‪ ,‬צד ‪ ,926‬ע"ב‪ ,‬למטה) הציון הוא‪ :‬ילמדנו וברבה‪ ,‬אולם בב"ר‪,‬‬ ‫פל"ו‪ ,‬ז' (הות"א‪ ,)143 ,‬הנוסח שונה‪.‬‬ ‫‪ 7‬בת"ה‪ ,‬נח "ג‪ :‬א"ר יהודה ב"ר שלום‪)aom ,‬‏ א'‪ :571 ,‬א'ר יהושע בן שלום‪.‬‬ ‫‪8‬‬ ‫‪8‬‬

‫צ"ל‪ :‬ונעשו‪:‬‬ ‫ת"ה‪ ,‬שם‪ ,‬והשוה למעלה‪ ,‬פי' י"ח (הע' ‪.)16‬‬

‫‏)‪ wlet‬בתיה‬

‫שטוו‬

‫קלונו (ובב' הדפוסים‬ ‫‪,8‬‬

‫הפה‬

‫חכטום‬

‫הראשונים‬

‫יפו ביום‬

‫יי‬

‫בו ביום‬

‫רק‪ :‬בו ביום שתה‪,‬‬

‫שחה‬

‫‪les‬‏ ‪ laevof‬נשתכר‪,‬‬

‫בו ביום נתגלה)‪.‬‬

‫השוה‬

‫מו ביום‬

‫נתגלה‬

‫ב"ר‪ ,‬פל"ו‪ ,‬ד' (הות"א‬

‫וש"נ)‪.‬‬

‫‪ 0‬בת"ה ביותר שלמות‪ :‬ארז"ל (ובב' הדפוסים הראשונים‪ :‬אמרו רבותינו)‪ +‬כשבא נח ליטע‬ ‫כרם‪ ,‬בא שטן ועמד לפניו‪ ,‬א"ל‪ :‬מה אתה נוטע‪ ,‬א"ל‪ :‬כרם‪ ,‬א"ל‪ :‬מה טיבו‪ ,‬א"ל‪ :‬פירותיו מתוקים‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫רצא‬

‫אחית‪:‬‬ ‫בא דולו ‪aba‬‏ מא וי אהו ‪rO‬‏ ‪ SG‬להא ‪oP‬‏ ‪PH‬‬ ‫אמר הב"ה‪ :‬אני עושה שלום בעולמי‪ ,‬ורשעים אלו עמדו ליתן מחלוקות בעולמי‪.‬‬ ‫ומנין שחלקו על הב"ה‪ ,‬שנ' כל הארץ שפה אחתי‪ ,\5‬שפה אחת‪ ,‬ששפו פורענות‬ ‫לעולם*‪ .5‬אמרו‪ :‬לא כל ‪row‬‏ שיבור לו העליונים ויתן לנו התחתונים‪ ,‬נעלה‬ ‫לרקיע ונכנו בקרדומות‪ .‬נחלקו לשלש כתותי‪ .%51‬אחת אומרת‪ :‬נעלה ‪nva‬‏ שם‪,‬‬ ‫ואחת או'‪ :‬נעלה ונעשה ‪yw‬‏ מלחמה‪ ,‬ואחת או'‪ :‬נעשה ‪wo‬‏ עבודה זרה‪ .‬זו שאט'‬ ‫נעלה ונשב שם‪ ,‬כתי' בהו ומשם הפיצם יי (שם‪ ,‬ט')‪ .‬זו שאמ' נעשה עמו מלחמה‪,‬‬

‫נעשו קופין ורוחין ושדין‪ .‬‏ זו שאמ' נעשה ‪wo‬‏ עבודה זרה‪ ,‬עליהם נאמ' כי ‪vo‬‏ בלל‬ ‫י"י שפת וגו" (שם)‪ .%51‬ילמדנו‪.‬‬ ‫‪ eae‬נואל א הבה בנש לה ג עין רי ‪ 5‬מא‬ ‫‪pale‬‬ ‫‏‪eas‬‬ ‫‏‪: ond‬ה"בה הבהב ‪,‬םתדרמ הבהב ינא לבלבמ ‪.‬םכתא הבר 'רפ ח"ל ‪?15.‬ונדמליבו‬ ‫(שם‪ ,‬למטה)‪ .‬הבה נבנה לנו עיר‪ ,‬ירד הוא למטה ואנחנו נעלה לשמים‪ ,‬ואם לאו‬ ‫נעשה ‪yo‬‏ מלחמה‪ .‬ואעפ"כ הניחן‪ ,‬ואמ' להן‪ :‬עשו‪ ,‬ועתה לא יבצר מהם וגו' (בר'‬

‫"א‪ ,‬ו')‪ .‬ויושב בשמים ישחק וילעג למו‪95‬ו‪ ,‬שאלו לא בנו היו או'‪ :‬אלו בנינו היינו‬ ‫‪ 4‬בת"ה‪am ,‬‏ ט'ז‪ ,‬החלק הראשון של דרשת ילמדנו מסיים‪ :‬ומנין שחלקו על הקב"ה‪ ,‬ממה‬ ‫שקראו בענין ויהי כל הארץ שפה אחת ודברים אחדים‪ .‬וכן בת"ב כ"ב‪ ,‬אלא ששם נוסף אח'כ‪:‬‬ ‫ואף דור הפלגה עמדו ומרדו בהקב"ה ובקשו לעלות לרקיע‪ ,‬אמרו‪ :‬לא כל ‪moy‬‏ לבור העליונים‪,‬‬ ‫התחילו להוציא דברים של חירופים‪ ,‬ומנין‪ ,‬ממה שקראו בענין‪ ,‬ויהי כל הארץ שפה אחת וגו';‬ ‫כפל זה בת"ב של ‪,‬ממה שקראו בענין" הוא בלתי רגיל‪ ,‬ומורה שיש כאן ערבוביא בנוסח‪ .‬גם‬ ‫המשפט ‪,‬התחילו להוציא דברים של חירופים" כנראה הוא קיצור של מה שנאמר כאן‪ :‬נעלה‬ ‫לרקיע ונכנו בקרדומות וכו'‪ ,‬היינו שאיזה מעתיק לא היה חפץ להזכיר את הגידופים נגד השם‪.‬‬ ‫מה שנאמר כאן‪ :‬שפה אחת‪ ,‬ששפו וכו' עד סוף המאמר‪ ,‬נמצא גם בת"ה‪ ,‬נח י"ח‪ :‬שפה אחת‪,‬‬ ‫שי"ן כתיב‪ ,‬ששפו וכו'‪ .‬בת"ב כ"ד נזכר רק ראשית המאמר‪ :‬ד"א שפה אחת‪ ,‬ששפו פורענות לעולם‪,‬‬ ‫ודברים אחדים‪ ,‬דברים שהוציאו אחרי יחידו של עולם‪ ,‬והשאר ‪oy‬‏ ‪,‬אמרו לא כל ‪mo‬‏ וכו'‬ ‫חספר שם‪ .‬באבער כדרכו חושב שת"ב הוא הנוסח העקרי‪ ,‬ובכן מעיר ‘‪my‬‏ רע"ג) שבת"ה ‪wp‬‏‬ ‫הוספות מב"ר ומבבלי פנהדרין‪ .‬אולם הנוסח כאן מורה שבחלק הראשון של דרשת ילמדנו‬ ‫כל הענין של מחלוקת דור הפלגה על השם היה מבואר בשלמות‪ ,‬ולא באופן קטוע כמו בת"ה‬ ‫‏‪( ana‬וע"א חלק א' זה‪ ,‬שמתחיל בשאלה ‪ay‬‏ לעירוב‪ ,‬עיין למעלה‪ ,‬צד ‪.)29-39‬‬

‫‪ 5‬כאן צריך להוסיף הדרש על המשפט השני שבפסוק )> בת"ה)‪ ,‬היינו‪ :‬ודברים אחדים‪,‬‬ ‫שהוציאו אחרי יחידו של עולם (והשוה ב"ר‪ ,‬פל"ח‪ ,‬ה'‪ ,‬הות"א‪.)458 ,‬‬

‫‪ 8551‬מאמר זה גם בסנהדרין ק"ט‪ ,‬ע"א ‪)YY‬‏ בד'ס‪ ,‬צד ‪(843‬‬ ‫‪6‬‬

‫אחרי אגדה זו‪ ,‬שבאה בתור תשובה על השאלה‪ :‬ומנין שחלקו על הב'ה‪ ,‬וכו'‪ ,‬כנראח‬

‫נאמר בדרשת ילמדנו‪[ :‬מכאן שחלקו על הב'ה‪ ,‬מנין‪ ,‬ממה שקראו בענין‪ ,‬ויהי כל הארץ שפה‬ ‫אחת ודברים אחדים]‪ ,‬בתור סיום פורמלי של החלק הא' של הדרשה שהתחילה ב‪,‬ילמדנו רבינו‬ ‫‏‪ na‬שנותנין בו עירוב" וכו"‪( :‬ת"ה ט"ז‪ ,‬ת"ב כ"ב)‪.‬‬ ‫‪ 7‬לא מצאתי בב"ר‪ ,‬פל"ח‪ ,‬אולם כעין הנוסח בילמדנו כאן הוא גם בת"ה י"ח‪ :‬אמר הקב"ה‪:‬‬ ‫רשעים‪anam ,‬‏ פשעכם (צ"ל‪ :‬פשעתם)‪anam ,‬‏ אבלבל אתכם‪ ,‬שנ' הבה נרדה ונבלה ‪vo‬‏ שפתם‬ ‫(אולם בב' דפוסים הראשונים רק‪ :‬אמר הקב"ה בהבה אבלבל אתכם וכו'‪ ,‬ובקטע מהגניזה‪,‬‬ ‫‏‪" ,T.-S. Box C1‬יס ‪ 55:‬רמא ןהל ‪:‬ה"בקה ‪,‬םיעשר ‏‪ mana‬ינא לבלבא ‪,‬םכתא הבה הדרנ‬ ‫ונבלה ‏‪ ow‬שפתם)‪ .‬ובת'ב כ"ה הנוסח‪ :‬הבה נבנה לנו עיר‪ ,‬אמר ‪dno‬‏ הקב'ה‪ :‬אתם אמרתם‬ ‫הבה‪ ,‬חייכם בו בלשון ארד עליכם‪ ,‬שנ' הבה נרדה (ועיין שם‪ ,‬הע' רפיד)‪.‬‬ ‫יו‬

‫‪(‎‬ו =‪Soul) a‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫הש‬

‫מז דף יל עיא ו ‪dm‬‏‬

‫‪ law sarblp 6( eaM etalu‬אה‬

‫רגי תו‬

‫שהיר הלכ‬

‫שהה ביאתן‬ ‫אביהם‪,‬‬ ‫את ערות‬ ‫לאחוריהם‪ .‬ילמדנופיו‪ | .‬ויכפו‬ ‫כדרך הליכתן‪ .‬‏ מה פרע ‪dno‬‏ הב"ה‪ ,‬נתן לשם הטלית‪)dan ,‬‏ קבורה בארץ‬ ‫ישראל‪ ,++9‬שנ' אתן לגוג שם‪ :95‬קבר (יח'‪ ,‬ל"ט‪ ,‬י"א)‪ .‬ולשם מה פרע לו‪ ,‬כשנכנסו‬ ‫בני אהרן להקריב‪ ,‬ותצא אש מלפני י'י ותאכל אותם ג" י'‪ ,‬כ')‪ ,‬אותם ולא בנדיהם‪,‬‬ ‫שריפת נשמה וגוף קיים‪ .‬הרי בצדיקים‪ ,‬ברשעים מנין‪ ,‬כשעלה סנחריב מלך‬ ‫אשור לירושלים וחילותיו‪ ,‬נשרפו גופותם ולא בגדיהם שהיו מבני בניו של שם‪ ,‬שנ'‬ ‫בני שם עילם ואשור (בר' י"‪ ,‬כ"ב)‪ ,‬וכתי' שם עילם ואשור (דה"א א'‪ 01> ,‬ילמדנו‪.‬‬ ‫מ'ח‪ .‬דף ל'‪ ,‬ע"ב (לבר' ט'‪ ,‬כ"ה)‪ .‬חם‪:‬פג בא על אשתו ‪anam‬‏ ונתעברה‬

‫‏‪ yo‬כנען‪ ,‬לפיכך נתקלל‪ .‬ר' נחמיה או' כנען ראה והגיד לאביו‪ ,‬ואביו לאחיו‪ ,‬לפיכך‬ ‫חורה הקללה לעקרה‪ .‬ילסדגת‬ ‫מ"ט‪ .‬דף ל'א‪ ,‬ע"א (לבר' ”‪ ,‬י"א)‪ .‬ארבעה?‪ :5‬חסידים היו ‪wo‬‏ בדור הפלגה‪:‬‬ ‫שם‪ ,‬ועבר‪ ,‬ונח‪ ,‬ואברהם‪ .‬שם ועבר ואברהם הטמינו עצמן‪ .‬אשור פירש מהם‪ ,‬שנ'‬ ‫אל תקרי מן הארץ ההיא אלא מן‬ ‫יצא אשור‪,‬‬ ‫ההיא‬ ‫מן הארץ‬ ‫העצה ההיא‪ ,‬הלך ובנה נינוה‪ ,‬לפיכך חמל עליו בימי יונה ולא הפכה‪ .‬אבל נח‬ ‫עמד ומסר עצמו על קדושת השם והיה מוחה בהם‪ ,‬ולא קבלו ממנו‪ .‬‏ ילמדנו‪.‬‬ ‫נ'‪ .‬דף ל"א‪ ,‬ע"א וע'ב (לבר' י'‪ ,‬י"א‪-‬י"ד)‪ .‬למה נתעסק הב"ה לכתוב ייחוסיהן‬ ‫של ‪wom‬‏ העולם‪ ,‬להודיע עקריהן ונווליהן שהיו כולן בני זמה‪ ,‬וכה'א ומצרים‬ ‫תר‪ ,‬אשר הולידו לא נאמר‬ ‫פלשתים‬ ‫יצאו משם‬ ‫ילד ןו אשר‬ ‫אלא אשר יצאו‪ ,‬להודיע שהם כולם בני זמה‪ .‬ילמדנו פרש' וישב יעקב‪.%51‬‬ ‫‪ 8‬וכן בת"ה ט"ו‪ ,‬ת"ב כ"א‪.‬‬ ‫‪9‬‬

‫ע"א נוסח זה עיין בת"ב כ"א‪ ,‬הע' רכ"ד‪ ,‬ובב"ר‪ ,‬פל'ו‪ ,‬ו' (הות"א‪ ,988 ,‬הע' לשו' ‪.)9‬‬

‫צ"ל‪ :‬מקום שם‪.‬‬ ‫השוה ת"ה ט"ו‪ :‬ויאמר ארור כנען וגו'‪ ,‬חם ראהו וכנען נתקלל‪ ,‬וכו'‪ ,‬ות"ב כ"א‪ ,‬וב"ר‪,‬‬ ‫(הות"א‪ ; (043-143 ,‬וכפי הנוסח כאן נראה שהיו ג' תשובות לשאלה זו‪ ,‬היינו א'‪ ,‬חם בא‬ ‫‪ . .‬נתקלל; ב'‪ ,‬דעתו של ר' יהודה שחסרה כאן ונמצאת במקומות המקבילים; וג'‪,‬‬ ‫‪.‬‬

‫‪0‬‬ ‫‪1‬‬ ‫פל"ו‪ ,‬ז'‬ ‫על אשתו‬ ‫‏‪ anys‬של ר'‪)MO .‬‏ ‪ NIAC‬כפי ‪WDM‬‏ ‪ sne‬ער" יהודה ‪NIDA‬‏ אין 'הקללה ‪ 22.‬ואת‬ ‫נראה שכעין המאמר כאן ‪ADNO‬‏ נמצא במאמרו של‬ ‫בתבה‪,‬‬ ‫‏‪ «Wa‬וכנען נתעבר‬ ‫ר' יהודה‪ .‬באבער‪ ,‬ת"ב כ"א‪ ,‬הע' רכ"ו‪ ,‬עשה ממשפט זה מאמר מוסגר ומעיר‪ :‬המלות שהסגרתי‬ ‫מיותרות ואין להן שחר! אולם המובן הוא ברור עתה‪ ,‬וע"א חם שבא על אשתו בתבה עיין למעלה‪,‬‬ ‫סי" מ"ד‪ ,‬וגם בב"ר ענין זה נזכר בפסקא לפסוק דנן‪.‬‬ ‫‪ 2‬בפרוטרוט נמנו ה'‪ ,‬היינו גם אשור‪ .‬וכעין זה במ"ת ק"ח‪ ,‬י"א (הו"ב‪ ,‬צד ‪ :)484‬חמשה‬ ‫דברים‬

‫(צ"ל‪ :‬חסידים) עמדו בעולם‪ :‬נח‪ ,‬שם‪ ,‬עבר‪ ,‬אשור‪ ,‬ואברהם וכו'‪( ,‬וכן במדרש הלל‪,‬‬

‫בה"מ‪ ,‬ה'‪ ,‬צד ‪ :701‬ה' צדיקים עמדו בעולם וכו'‪ ,‬ובילקוט ראובני‪ ,‬סוף נח‪ ,‬דפוס ווארשא‪ ,‬תרג"ב‪,‬‬ ‫צד ‪sw ,841‬‏ שהעיר לנכון גינצברג ב‪,‬הצופה מארץ הגר"‪ ,‬ד'‪ .)24 ,‬אולם בכל המקומות האלה‬ ‫נח נמכר לגנאי על ש‪ ,‬לא הקפיד לעבוד הקב"ה ‪noy‬‏ כרם'‪ ,‬ואברהֶם ‪TIN‬‏ שמסר נפשו על קדושת‬ ‫מכולם‪.‬‬ ‫השם‪ ,‬וכאן אברהם נמנה ‪ap‬‏ אלה ש‪,‬הטמנו עצמן‪ ,‬ונח הוא< המשובח‬ ‫ואולי צריך להגיה כאן‪wo :‬‏ ועבר הטמינו עצמן‪ym .‬‏ עמד ‪noy‬‏ כרם]‪ .‬אשור פירש מהם ‪.‬‬ ‫אבל א בר הם ‪yoT‬‏ ומסר עצמו וכו'‪)YR .‬‏ אשור השוה ב"ר‪ ,‬פל"ז‪ ,‬ד' (הות"א‪ ,748 ,‬וש'נ)‪:‬‬ ‫מן ‪TNIP‬‏ ההיא יצא אשור‪ ,‬מן העיצה ההיא יצא אשור וכו"‪.‬‬ ‫‪ 8‬וכן בת"ה‪ ,‬וישב א'‪ .‬וכל המאמר נמצא להלן בסי' קנ"ב (עיין שם)‪.‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫רצג‬

‫נ"ו‪ .‬דף ל"ד ע"א ‪da‬‏ ‪ ”a‬א')‪ .‬זש'ה ולא אחד עשה ושאר רוח וגו" (מלאכי‬

‫ב'‪ ,‬ט"ו)‪| ,61+‬א"ר שמעון ‪aj‬‏ לקיש ולא אחד עשה‪ ,‬זה אברהם שהיה יחידי בעולם‬ ‫במעשיו‪ ,‬והפרישו הב"ה מע"ז‪ ,‬שנ' כי אחד קראתיו (יש' נ"א‪ ,‬ב')‪ .‬ושאר רוח לו‪,‬‬ ‫בנים ובני בנים שנתן לו הב"ה‪ ,‬שנ' ואברכהו וארבהו (שם)‪ .‬מאי כי אחד קראתיו‪,551‬‬ ‫אמר הב"ה‪ :‬אני יחידי בעולמי ואתה יחידי בעולמך‪ ,‬וטוב לו ליחיד‪dno :%‬‏ ‪yp‬‬

‫היחיד‪ ,‬אלא צא מחרן שלא תהא כאנשי חרן‪ .‬מלמד שאנשי חרן רעים וחטאים‬ ‫נדולים היוי‪ ,:‬וקבצם אברהם כמה פעמים ויסרם‪ ,‬והיה אומר להם‪ :‬לא שמעתם‬ ‫מה עלתה לדור המבול שהיה לפניכם‪ ,‬שלא היה להם לב להבין והיו מקשין ערפם‬ ‫וממרים דברו‪ ,‬ואלמלא לא אמר הב"ה שאינו מביא מבול בשבועה‪ ,‬כדי הייתם‬ ‫‏‪ wand‬מבול עליכם‪ .‬וכשראה הב"ה שלא קבלו ממנו‪ ,‬אמר‪ :‬אין נאה לצדיק זה‬ ‫לישב ‪ap‬‏ רשעים הללו‪ .‬מיד אמר לו‪ :‬צא מהם שלא תהא דומה להם‪ ,‬שנ' ‏ ויאמר‬ ‫‪,‬רצ ה ‪aL‬‏ ‪ NI‬שמעון‪ :305‬אפילו‬ ‫לוה "ל ךר ‪:‬מ‬ ‫או ‪eia‬‏‬ ‫ל‬ ‫עירובי תבשילין שמר אברהם אבינו‪ .‬א"ל הב"ה‪ :‬אתה מדקדק במצות ואתה ‪yva‬‏‬ ‫‏‪ pa‬עובדי עבידה זרה‪ ,‬צא מביניהם‪ ,‬שנ' לך לך מארצך‪ .‬את מוצאייג שתרח אבי‬ ‫אברהם היה עושה צלמים ועובד אותם‪ .‬א"ל הב"ה‪ :‬קום לך מארצך וממולדתך‪.‬‬ ‫‏‪, Fe mo‬ךל ‏‪ Brom‬ל"א ‪:‬ה"בה ןב האמ דילות ןב ‪,‬רשכ 'רָו‪ .‬יול רמא‬ ‫לך לך‪ ,‬נפיון ראשון ונסיון אחרון‪ ,‬כשם שהיה בנסיון הראשון כך היה בנפיון האחרון‪,‬‬ ‫בנפיון ראשון נאמר לו‪ :‬לך לך מארצך‪ ,‬ובנפיון אחרון נאמר לו‪ :‬לך לך אל ארץ‬ ‫המוריה (בר' כ"ב‪ ,‬ב')‪ .‬ילמדנו‪ .‬‏ אל הארץ אשר אראך‪ ,‬לא אמר לו‬ ‫למקום פלוני‪ ,‬נסיון בתוך נסיון‪ ,‬יש אדם שהולך ואינו יודע לאיזה מקום הולך‪.‬‬ ‫‏)‪amy‬‬ ‫‏‪ rin‬לה ‏‪ soe‬עבר ‪ 50 5‬האל שרי ‪eO‬‏ גרדל‪ > ,‬ואשיטך‬ ‫‏‪ PR‬כת" ‏‪ 172]ND‬אלא ואעשך‪ ,‬א"ל‪ :‬אני בורא אותך בריה חדשה‪ ,‬כענין שנ' ויעש‬ ‫אלהים את שני המאורות (שם‪ ,‬א'‪ ,‬ט"ז)‪ .‬ואימתי עשה הב"ה ‪ 372‬משקבלו את‬ ‫התורה ישראל‪ ,‬שכן הוא או' ומי גוי גדול ונו" (דב' ד'‪ ,‬ח')‪ .‬ואברכך‪ ,‬שני‬ ‫‪4‬‬

‫ע"א פתיחתא זו לסדר י' עיין למעלה‪ ,‬צד ‪0‬טג‪ ,‬הע' ‪69‬‬

‫‪ 5‬מן ‪,‬ושאר רוח לו" השמיט נינצברג‪ ,‬שם‪ ,‬צד ‪ ,38‬למטה‪.‬‬ ‫‪661‬‏ ‪ ow‬בטעות‪ :‬וטוב לי להיחיד‪.‬‬ ‫‪ 7‬השוה באופן שונה בב"ר‪ ,‬פל"ט‪ ,‬ח' (הות"א‪ :)179 ,‬א"ר לוי בשעה שהיה אברהם מהלך‬ ‫בארם נהרים ובארם נחור‪ ,‬ראה אותם אוכלים ושותים ופוחזים‪ ,‬אמר‪ :‬הלווי לא יהא חלקי בארץ‬ ‫הזאת‪ ,‬וכו'‪.‬‬ ‫‪ 861‬כנראה היה נכתב מקודם‪ :‬ר"ש (היינו‪ :‬ר' שמואל [בר נחמני]‪ ,‬השוה ת"ב‪ ,‬לך א'‪ ,‬ועיין‬ ‫שם הע' ז')‪ ,‬ומזה נעשה‪ :‬ר' שמעון‪.‬‬ ‫‪ 9‬זה נמצא בת"ה לך‪ ,‬סוף סי" ב' (והשוה ת"ב ב'‪ ,‬בסוף)‪.‬‬ ‫‪ 071‬ת"ה ג' (והשוה ת"ב ד')‪.‬‬

‫‪ 171‬שם‪ ,‬ושם ‪yy‬‏ למעלה‪yo‘ ,‬‏ קנ"ה)‪ .‬וע"א נסיון ראשון ונסיון ‪NNAP‬‏ השוה גם להלן‪,‬‬ ‫סי' ק"ה‪.‬‬ ‫‪ 271‬כל המאמר בת"ה‪ ,‬סוף סי' ג' וריש סי' ד'‪ ,‬ובת"ב‪ ,‬סוף סי' ד' וריש סי' ה'‪.‬‬ ‫‪ 3‬שם ביותר שלמות‪ :‬עשה הקב"ה אברהם לגוי גדול‪.‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫רצב‬

‫עולים לשמים ונלחמים כנגדו‪ .‬הצליח להם ועשו הבנין‪ .‬הביט בהם והפיצם‪ ,‬שנ' ויפץ י'י‬ ‫אותם משם (שם‪ ,‬ח')‪ ,‬א"ל‪ :‬אתם אמרתם פן נפוץ ‪)wO‬‏ ד')‪ ,‬תהיו נפוצים‪9079951) .‬‬ ‫‪ea‬‏ ‪ Ctap‬רעיה ה ל אי ביש רי ‪hoc‬‏ ‪ }sru)M‬להם‬ ‫ג" דףפל"ב‪,‬ועיב‬ ‫הב"ה יד ימינו לעשות תשובה‪NOW ,‬‏ לא יבצר מהם‪ ,‬אפ" אותם ‪NWO‬‏‬ ‫נבצרים ‪oy‬‏ העולם ‪sp‬‏ עושין תשובה‪ .‬ילמדנו?‪.\9‬‬ ‫‪wo‬‏ ז)‪ .‬והלא הכל גלוי וצפוי לפניו‪ ,‬אלא ללמד לבריות‬ ‫הבה נרדה‬

‫שלא לגמור את הדין ושלא לומר דבר שלא ‪sa‬‏‪ snie‬ילמדנו‪.‬‬ ‫‪Fao‬‬ ‫‪‎ Ae‬יל ‪Toe NA pe poe oy CRN Do Ny‬‬ ‫כשבראשנה היו מדברים בלשון‪‎‬‬ ‫‪ vo‬בלל י'י שפת כל הארץ‪,‬‬ ‫הקדש‪ ,‬ובו בלשון נברא העולם‪ .‬ילמדנו?‪‎.91‬‬ ‫נ"ה‪ .‬‏ (לבר' י"א‪ ,‬כ"ח)‪ .‬כשהשליכו לאברהם לכבשן האש‪ ,‬היה הרן עומד ‪vo‬‏‬ ‫והיו אומות העולם או'‪ :‬בשביל צדקת הרן אחיו שעומד שם נשא לו פנים‪ ,‬מיד יצא‬ ‫‏‪ pa‬של אש ושרף את הרן‪ ,‬ועד אותו היום לא היה בן שמת בפני אביו אלא הרן‪,‬‬ ‫שנ' וימת הרן על פני תרח אביו‪ ,‬מהו באור כשדים‪ ,‬מלמד שיצא גץ של אש מן‬ ‫הכבשן ושרפו‪ .‬‏ ילמדנו פר' לך לך‪.991‬‬ ‫‪ 9‬וכן בת"ה‪ ,‬נח י"ח (ובת"ב כ"ח הנוסח שונה)‪ .‬השוה עוד מכילתא‪ ,‬מס' דשירה‪ ,‬פ"ב‬ ‫(הוה"ר‪ :)221 ,‬וכן אתה מוצא באנשי ‪ytS‬‏ שבמה שנתנאו לפניו וכו'‪.‬‬ ‫‪ 0‬השוה ת"ה‪ ,‬נח‪ ,‬י"ח בסוף ‪)YY‬‏ בב"ר‪ ,‬פל"ח‪ ,‬ט'‪ ,‬הות"א‪ 953 ,‬וש'נ)‪.‬‬ ‫‪ 161‬מאמר זה יותר מתאים לפסוק הדומה‪ :‬ארדה נא ואראה הכצעקתה הבאה אלי וו"‬ ‫(בר' י"ח‪ ,‬כ"א)‪ ,‬ובכן השאלה‪ :‬והלא הכל גלוי וצפוי לפניו וכו' (והשוה ב"ר‪ ,‬פמ"ט‪ ,‬ו'‪ ,‬הות"א‪,‬‬ ‫‪ ,4‬וביחוד מ"א לפסוק זה‪ ,‬הו"ב‪ ,‬ח"א‪YD‘ ,‬‏ מ"ב‪ :‬ארדה נא‪ ,‬לסוף דעתם‪ ,‬ואראה‪ ,‬אם יש בלבם‬ ‫מה לעשות תשובה וכו')‪ .‬יש לשער שהמאמר קטוע כאן ושבמקור הובא‪ ,‬בקשר עם בר' "א‪,‬‬ ‫‏‪ pai‬גם והפסוק מבר" יח ‪)HS‬‏‬

‫‪ 261‬השוה ת"ה‪ ,‬נח‪ ,‬ריש סי" י"ט‪ ,‬ות"ב כ"ח‪.‬‬ ‫‪ 3‬אנדות שונות ישנן על ענין זה של מיתת הרן‪.‬‬ ‫היה לבו חלוק ‪...sry‬‏ שנמלט אברהם‪ ,‬אמר להם‪:‬‬ ‫לתוך כבשן האש וכו' (וכעין זה בארמית בב"ר‪ ,‬פל"ח‪.,‬‬ ‫וכו')‪ .‬במה"ע א'‪ ,191 ,‬ישנו ‪wom‬‏ כעין כאן‪ :‬אמרו‬

‫אפטרולוגוס גדול הוא‪ ,‬‏‬ ‫בע בור‬

‫ו‬

‫מתוךך‬

‫שמכבד‬

‫את‬

‫השוה מ"ת קי"ח‪ ,‬י"א (הו"ב‪ ,‬צד ‪ :)484‬הרן‬ ‫של אברהם אני‪ ,‬מיד נטלוהו והשליכוהו‬ ‫י"א‪ ,‬הות"א‪ :463 ,‬הוה ‪NOJ‬‏ הרן קאים פליג‬ ‫אותן הקוסמים והחרטומים‪ :‬אחיו שלזה‬

‫האש‬

‫היא‬

‫נושאה‬

‫לו‬

‫פנים‬

‫‪DRI‬‏ ישנה השפעה של תורת המגיים בפרס ובבבל)‪ ,‬באותה ‪eya‬‏ נתזה גחלת מתוך‬

‫הכבשן וטיפחה על כריסו שלהרן ונבקעה ונפל ומת‪ ,‬שנ' וימת הרן על פי (צ"ל‪ :‬פני) תרח אביו‪,‬‬

‫מיום שנברא העולם ועד שבא הרן לא היה בן מת בחיי אביו‪ ,‬עד שבא הרן ופרץ פרצה גדולה‬ ‫בעולם‪ .‬אותו הנוסח שבמה'"ג היה גם לפני בעל מ"א (הו"ב‪ ,‬ח"א‪yo‘ ,‬‏ כ"ה)‪non :‬‏ הרן על פני‬ ‫תרח אביו‪ ,‬בחיי אביו מת‪ ,‬לפי שהשליכו את אברהם לכבשן האש ועלה משם לעלום‪ ,‬היו כולם‬ ‫איבאה‪ .‬א שו וופנים‬ ‫גיש‬ ‫‪oya‬‏ = ליא שמ ל‪so‬‏‬ ‫‪ pe‬רשהלה‬ ‫‪e‬‬ ‫‪ys‬‏‬ ‫‪b a‬‬ ‫‪b‬ריס‬ ‫אוט‬

‫מה עשה הקביה‪ :‬הוציאי שביב‬ ‫חי = רל א ‪ -‬חי ‪DM‬‏ ‪eae‬‬ ‫ל אב רה ‪oO‬‏ ‪-‬בישיםי > א‬ ‫אש מן הכבשן והרג את תרח‪ .‬כנראה גם כאן המובן הוא היינו הך‪, :‬בשביל צדקת ‪oop‬‏ אחיו‬ ‫(היינו‪ :‬בשביל שעובד לאש)‪ ,‬שעומד שם‪ ,‬נשא (היינו‪ :‬האש) לו פנים"‪ ,‬אלא שהפגנון קטוע‪ .‬בלק"ט‬ ‫לפסוק דנן (הו"ב‪ ,‬ח"א‪ ,‬צד ‪ )55‬ישנו שינוי שהרן בעצמו ‪,‬עמד להבעיר האש וליהטה אותו שלהבת"‬ ‫יהשוה עוד גינצברג‪ ,‬הצופה מארץ הגר‪ ,‬ד'‪ ,‬צד ‪ ,23-84‬שלא העיר כלל למה'ג ולמ"א‪ ,‬ושם‪ ,‬צד‬ ‫‪ 88‬שג שיל ןר טביה בר" הלע בעל ‪pep‬‏‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬ ‫ויעתק‬

‫ישראל שריד ופליט‪ ,‬ש'‬ ‫ילמדנה‪:‬‬ ‫ל"‬ ‫ס"ב‪ .‬דף ל"ה‪ ,‬ע"א וע"ב (לבר'" י"ב‪ ,‬י"א)‪ .‬כיון שהגיע אברהם לפיילי של מצרים‬ ‫ועמדויפ‪ :‬על היאור‪ ,‬ראה אברהם בבואה של שרה במים כחמה ‪annes‬‏ א"ל‪:‬‬ ‫את‪ ,‬הא למדת שלא היה‬ ‫יפת מראה‬ ‫כי אשה‬ ‫הנה ידעתי‬ ‫יודע קודם לכן‪%‬ג‪ = ,‬ילמדנו‪.‬‬ ‫‏‪yet‬‬

‫קד‬

‫משם‬

‫‪ ne‬בט יא ‏‪Die‬‬

‫‪m,‬‏‬

‫רצה‬

‫‪.yay‬‬

‫‪ en‬טו ב‬

‫‪wo‬‬

‫‪otam‬‬

‫ל ל ב ‏‪I‬‬

‫לעולם צריך אדם ליתן מקום לשעה‪ ,‬דכתי' לך עמי בא בחדריך ‪WW‬‏ (יש' כ"ו‪,‬‬ ‫כ')‪ .‬ואף אבות העולם ‪mnu‬‏ מקום לשעה והחליפו דבורם והחניפו למי שהשעה‬ ‫עומדת לו‪ .‬אברהם נטפל לשרה‪ ,‬שנ' למען ייטב לי בעבורך‪ .‬יצחק החניף לעשו‪,‬‬ ‫שנ' ויאהב ‪ynp‬‏ את ‪yw‬‏ (בר' כ"ה‪ ,‬כ"ח)‪ .‬ויעקב ליוסף‪ ,‬שנ' ויקרא ‪daw‬‏ ליוסף‬ ‫(שם‪ ,‬מ"ז‪ ,‬כ"ט)‪ .‬ילמדנו‪.%%1‬‬

‫את ה‬ ‫ה‬

‫א לי פ ריע ‪lS‬‏‬

‫היל לי‬ ‫פיד עלברי"טב שי‬ ‫דרך זו להשתמש בה הדיוט‪ossa .‬‏‬ ‫עיבר לי ‪yN‬‏ ‪ )ona‬יבל ייא ‪paw‬‏‬ ‫‏‪ee‬‬

‫יע ל ‪554‬‬

‫‪ NOC‬אין‬ ‫שרה וה‬

‫באותה שעה ירד מלאך מן השמים והשרביט בידו‪ .‬בא פרעה לשלוף שערה‪ ,‬היה‬ ‫מכהו בידו; בא לנגוע בבגדה‪ ,‬היה מכהו; והיה מלאך נמלך בשרה*‪ ,:5‬ואם היתה‬ ‫שרה או' לו שילקה‪ ,‬היה מכהו‪ ,‬ואם היתה או' שימתין קמעא‪ ,‬היה עושה‪)NA .‬‏‬ ‫‪ AnD AYO‬עגנ םי‬ ‫‏‪ Oey) Pons‬לכו ‪.‬יגב "ותיב וקל ‏‪NST‬‬ ‫גדול ים‪ ,‬גדולים מכל נגעים שבאו ושעתידים לבא על בני אדם‪ .‬ילמדנו‪ .‬‏ ואת‬ ‫ב ית ‪ 1‬לרבות עבדים וכתלים ועמודים וכל דבר‪ .‬ילמדנו‪.‬‬ ‫הודח ליה עב‬

‫טי‬ ‫‏‪.188(7"D‬‬

‫את‬

‫מוצא‬

‫(לבר? ”‪ 74‬י")‪.‬‬ ‫שהצדיקים‬

‫זש"ה תחשכנה‬

‫מתרוממים‬

‫עיניהם מראות‬

‫מעיניהם‪9‬פג‪,‬‬

‫וישא‬

‫וגו" (תה' ס"ט‪,‬‬

‫אברהם‬

‫את‬

‫עניו‬

‫‪ 1‬היינו‪ :‬הוא ושרה אשתו‪ ,‬והשוה ת"ה‪ ,‬לך‪ ,‬ריש סי' ה'‪.‬‬ ‫‪ 2‬בת"ה נוסף כאן‪ :‬מכאן שנו חכמים שכל הנשים בפני שרה כקוף בפני אדם‪.‬‬ ‫‪381‬‏ ‪ ow‬הנוסח‪ :‬מכאן אתה למד שלא היה ‪yay‬‏ אותה קודם לכן כדרך הנשים‪.‬‬ ‫‪ 4‬מאמר זה נשנה גם להלן‪ ,‬פי' ‪pmj‬‏ ‪ amy‬ליצחק ועשו‪ ,‬ונשלש בסי' קפ"א בנוגע ליעקב‬ ‫ויוסף‪ .‬בת"ה הוא נמצא רק במקום האחרון‪ ,‬היינו בויחי ו'‪ .‬והשוה ת"ב‪ ,‬ויצא ה'‪ :‬כתיב לך עמי‬ ‫בוא בחדריך וגו'‪ ,‬בשעה שאתה רואה השעה חצופה‪ ,‬לא (צ"ל‪ :‬אל) תעמוד כנגדה אלא תן‬ ‫לה מקום וכו'‪.‬‬ ‫‪ 5‬וכן בת"ה‪ ,‬לך ה'; בת"ב ח' הנוסח‪ :‬אמרו ‪DDA‬‏ זה (היינו‪ :‬אברהם) ‪RP‬‏ ראוי לשלוט‬ ‫עליה ‪yy‬‏ שם‪ ,‬הע' ע"ו)‪.‬‬

‫‪ 6‬ת"ה‪wo ,‬‏ (והשוה ת"ב‪voc ,‬‏‬ ‫‪7‬‬

‫בכ"י ששון (קטלוג‪ ,‬ח"ב‪ ,086 ,‬ע"א)‪ :‬נמלך בשרה על כל דבר ודבר ועל כל מכה ומכה‪.‬‬

‫ובת"ה נוסף עוד הדרש על זה‪ :‬מנין‪ ,‬שכך כתיב על דבר שרי‪ ,‬על דבור שרי‪ ,‬שלא נאמר על עסק‪,‬‬ ‫ולא על אודות‪ ,‬ולא בעבור‪ ,‬ולא בגלל‪ ,‬אלא על דבר שרי (כך הוא הנוסח הנכון בב' דפוסים‬

‫הראשונים‪ ,‬ובדפוסים החדשים בטעות‪ :‬על דבור שרי לא נאמר‪ ,‬ולא על ‪yop‬‏ וכו')‪ ,‬וכן בת"ב‪.‬‬ ‫‪ 8‬וכן בת"ה‪ ,‬וישב‪DIA ,‬‏ ס" ו' (וע"א פתיחתא זו לסדר ‪>a‬‏ עיין למעלה‪ ,‬צד ‪(603‬‬ ‫‪ 9‬ל בעיניהם ‪DNM‬‏‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫רצד‬

‫וייה ‪aaD‬‏‬ ‫בכבודי מברכך‪: .‬רא ג דולוהק שמ ך‪= ,‬ששמך מתגהל ‪sso‬‏ ה‬ ‫ברכתך קודמת לברכתי‪ ,‬בתחלה ‪op‬‏ אברהם ואח"כ מחיה המתים‪ .‬ד"א והיה‬ ‫בר כה‪ ,‬א"ל הב"ה‪ :‬בשעה שבראתי את עולמי הייתי זקוק לברך בריותי‪ ,‬ברכתי‬ ‫אדם וחוה‪ ,‬שנ' ויברך ‪sma‬‏ אלהים וגו' (בר' א'‪ ,‬כ"ח)‪ ,‬וכן לנח‪ ,‬ויברך אלהים‬ ‫את נח וגו' (שם‪ ,‬ט'‪ ,‬א')‪ ,‬מכאן ואילך אתה היה ברכה‪)dy .‬‏ שעמד ‪’ynp‬‏‬ ‫‏‪ wpa‬אברהם לברכו‪ ,‬צפה שעשו ויעקב יוצאים ממנו ולא ברכו‪ .‬משל למלך שהיה‬ ‫לו פרדס וכו'‪ .‬בויברך אלהים את יצחקצזג‪ .‬ילמדנו‪.‬‬ ‫‏‪ A‬ליד ע' ‪sea‬‏ ?‪ 2504‬רא בר כ ה ‪oaS‬‏ ‪ iG‬ל עתר‬ ‫אני להעמיד מבני בניך שבט שמברך את ישראל‪ ,‬אמר לפניו‪ :‬ומי מברך לאותו‬

‫‏‪ va‬א"ל‪ :‬אני אברך לאותו שבט‪ ,‬שנ' ושמו את שמי על בני ישראל ואני אברכם‬ ‫‏)‪AC) fh) Gal‬‬

‫ונדמלי ‪7‬‬

‫די ראלייו‬

‫‪ei‬‏ לטה‬

‫‏‪ sos‬הק ל ריאביר סכיא שב‬ ‫שהלך בדרכי ‪pni‬‏ יותר ממה שצוהו ‪PNA‬‏ "‪9077.671‬‬ ‫‪ DTM‬ליה פא בר" יב ה ולע בר" כ ברם [באר ץע‪POV ‎‬‬ ‫נתבקש‪ dno ‎‬זכות הארץזזג‪ .‬ד"א ויעבר אברם בארץ‪ ,‬מלמד שהיה מסבב‪yn) ‎‬‬ ‫במתנה שהנחילו הב'ה‪ .‬ילמדנו‪ | .‬עד מקום שכם‪ ,‬עד מקום ראשי‪‎‬‬ ‫‪.‬יזיןילובגה‪ ‎‬והכנעני אז בארץ‪ ,‬מלמד שהיה הכנעני רואה את אברהם‪‎‬‬ ‫ואומר‪ :‬ראו זקן זה הולך בארץ ודומה כמשוגע‪ .‬וכיון ששמע כך‪ ,‬א"ל הב"ה‪ :‬התהלך‪‎‬‬ ‫בארץ (שם‪ ,‬י"ג‪" ,‬ז)‪ .‬והיה מחרק את שיניו עליו ואמר‪ :‬אם אני אראהו בתוכה מיד‪‎‬‬ ‫אני הורגופזג‪= .‬ילמדנו‪‎.‬‬ ‫ס"א‪( .‬לבר' ‪”a‬‏ ח')‪ .‬א"ר ‪ymposi‬‏ לעולם יקדים אדם תפלה לצרה‪ ,‬שאלמלא‬ ‫לא הקדים אברהם אבינו תפלתו בין בית אל ובין העי לא נשתייר משונאיהם של‬ ‫‪ 471‬לבר' כ"ה‪" ,‬א‪ ,‬אין בכ"י כלום מילמדנו ‪DA‬‏ ס"ט‪ ,‬ע"ב)‪ ,‬אולם המכוון הוא לב"ר על‬

‫פסוק זה (פס"א‪ ,‬ו'‪ ,‬הות"א‪ ,466-566 ,‬וש'נ)‪ ,‬השוה הסיום שם‪ :‬כיון‬ ‫הקב"ה על יצחק וברכו‪ ,‬הה"ד ויהי אחרי מות אברהם ויברך את יצחק‬ ‫‪ 5‬השוה ת"ה‪ ,‬לך‪DIA ,‬‏ סי" ד'‪ ,‬ות"ב‪ ,‬סוף סי' ה'‪)vo ,‬‏ נמצאת‬ ‫לסדר דנן (עיין למעלה‪ ,‬צד ‪00‬ג)‪ ,‬אולם כאן ניתנות ‪YT‬‏ אגדות אחרות‬ ‫‪6‬‬

‫שמת אבינו אברהם‪ ,‬נגלה‬ ‫בנו‪.‬‬ ‫כבר החתימה של הדרשה‬ ‫‪)D9‬‏ נ'ט והלאה)‪.‬‬

‫השוה גם מה" א'‪ :402 ,‬וילך אברם וגו'‪ ,‬עליו הכתוב אומ' חשתי ולא התמהמהתי לשמר‬

‫מצותיך‪ ,‬ועיין עוד בלק"ט לפסוק זה‪.‬‬ ‫‪ 771‬מאמר זה בב"ר‪ ,‬פל"ט‪ ,‬ט"ו (הות"א‪ ,)978 ,‬וכנראה היה גם בילמדנו‪.‬‬ ‫;השוה דב' "א‪ ,‬ל'‪ :‬אלוני‬ ‫‪ 871‬דרש זה הוא כנראה על ‪,‬עד ‪sbp‬‏ מורה"‬ ‫ר ים על ראשי הגבולין‪ ,‬והוא חדש לגמרי‪ .‬בנוגע לדב' י"א‪,‬‬ ‫ומ‬ ‫היינו‪ :‬האלונים ‏ ש‬ ‫נוסח השומרונים‪ :‬אצל אלוני מורא מול שכם‪ ,‬והשוה המאמר הידוע נגדם בסוטה ל'ג‪ ,‬ע"ב‪,‬‬ ‫פ"ז (דף כ"א‪ ,‬ע'ג)‪ ,‬ובספרי‪ ,‬דברים‪ ,‬פיס' נ'ו‪ .‬רש'י כאן מפרש‪ROP :‬‏ מורה‪ ,‬הוא שכם‪,‬‬

‫מורה)‪,‬‬ ‫ל'‪ ,‬ישנו‬ ‫ובירוש'‬ ‫הראהו‬

‫הר גריזים והר עיבל ששם קבלו ישראל שבועת התורה‪ ,‬ובדב'‪ :‬אלוני מורה‪ ,‬שכם‪ ,‬הוא שנ' עד‬ ‫מקום שכם עד אלון מורה (כפי משנה סוטה ז'‪ ,‬ה'‪ ,‬והמקומות הנ"ל)‪.‬‬ ‫‪ 071‬קצת ממאמר חדש זה נשלבה כנראה בלק"ט ‪DNA‬‏ ח"א‪ ,‬צד ‪ :)85‬והכנעני אז בארץ‪,‬‬ ‫מה ת"ל‪ ,‬אלא שאע"פ שהיה הכנעני בארץ לא הוזק מהם‪.‬‬ ‫‪ 0‬בפנהדרין מ"ד‪ ,‬ע"ב‪ ,‬מאמר זה הוא בשם ר' אלעזר (בן פדת)‪ ,‬ואולי האחרון אמרו‬ ‫בשם רבו‪ ,‬ר' יוחנן (בן נפחא)‪.‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫רצז‬

‫ויהי ריב ‪ap‬‏ רועי וגו' (שם‪" ,‬ג‪ ,‬ז')‪ ,‬קורא אותו אחיו‪ ,‬דכתי" כי אנשים אחים אנחנו‬ ‫(שם‪ ,‬ח')‪ .‬ד"א וישמע אברם כי נשבה אחיו‪ ,‬וכי אחיו היה‪ ,‬אלא שהיו קלסטורין‬ ‫שלו דומין לאברהם‪ ,‬וכיון ששבו אותו היו סבורין שבן אברהם הוא‪ .‬ילמדנוז‪9‬ו‪.‬‬ ‫וירק‬

‫את‬

‫חניכיו‪,‬‬

‫‪wob‬‏ כסף ‪nna‬‏ וחפה אותם‪ .‬א"ל‪ :‬הוו יודעין שבמלחמה‬

‫‏‪ ons‬יוצאים‪ ,‬אל תתנו עיניכם בכסף וזהב‪ ,‬הרי כל זה שלכם‪ .‬ד"א הריקן בדברים‪,‬‬ ‫א"ל‪ :‬מי האיש הירא ורך הלבב וגו" (דב' כ'‪ ,‬ח')‪: .‬כיון שא"ל כך‪ ,‬הריקן ‪sna‬‏‬ ‫אחד‪ ,‬ולא נשתייר ‪ono‬‏ אלא אליעזר‪orp ,‬‏ שמונה עשרה ושלש מאות‪ .‬הה"ד‬ ‫וירדף ולא ‪ano‬‏ וירדפו‪ ,‬ואו' ויכם וירדפם עד חובה (בר' י"ד‪ ,‬ט"ו)‪ .‬‏ ילמדנו‪.991‬‬

‫קרי‬ ‫הרה לכא על הס יל‬ ‫לב רטיר‬ ‫תעב‬ ‫בנימין אמר הלילה נחלק מאיליו‪naip ,‬‏ ‪ worp‬יוצרו חלקו‪ .‬ילמדנופיג‪ ,‬רבה פ'‬ ‫‏‪ .2007"p‬א"ל הב"ה‪ :‬אתה עשית הרג בשונאי מחצי הלילה עד ‪naip‬‏ חייך אני‬ ‫יורד והורג בשונאי בניך מחצי הלילה עד הבוקר‪ ,‬הה"ד ויהי בחצי הלילה וי‬ ‫הכה כל בכור ‘‪wp‬‏ י"ב‪ ,‬כ"ט)‪ .‬א"ר יהושע דסכנין סימן נתן הב"ה שכל מה שאירע‬ ‫‏‪ vb‬יארע לבניו‪ .‬באברהם כתי' אשר בחרת באברם עחמיה ט'‪ ,‬ז')‪ ,‬בבניו כתי'‬ ‫ובר בחר ילעב יר‪SC .,‬‏ באבההם ‪SA‬‏ לך לך גה וברי ‪"a‬‏ אי)‪ ,‬ובבו‬ ‫כתי' ואמר אעלה אתכם ‘‪wo‬‏ ג'‪ ,‬י"ז)‪ .‬באברהם כתי' ואעשך לגוי גדול (בר' י"ב‪,‬‬ ‫ב בב ‪.sniS‬‏ מי חי דול עב ד ‪rC.‬‏ ובאברהםט ‪DNO‬‏ אחד היה אברהם‬ ‫(יח' ל"ג‪ ,‬כ"ד)‪ ,‬ובבניו כתי' ומי כעמך ישראל גוי אחד בארץ (דה"א י"ז‪ ,‬כ"א)]‪,102‬‬ ‫באברהם כתי' ויהי רעב בארץ (בר' "ב‪ ,‬י')‪ ,‬בבניו כתי' והרעב בארץ שם‪dD" ,‬‏‬ ‫א')‪ .‬באברהם‪ ,‬כשירד למצרים‪nw ,‬‏ לו המצרים‪ ,‬שנ' ויראו אותה שרי פרעה‬ ‫וגו' (שם‪ ,‬י"ב‪ ,‬ט"ו)‪ ,‬בבניו כתי" הבה נתחכמה לו ‘‪wo‬‏ א'‪ .)" ,‬וכן בכל הענינים?פ?‪.‬‬ ‫ממהו חובה‪ ,‬חזרנו בכל המקומות ולא מצינו מקום ששמו‬ ‫ילמדנו‪| .‬עד חוב ה‬

‫חובה‪ ,‬אלא ללמדך שדן נקראת חובה על ‪wo‬‏ ע"ז שעתידין ישראל לעשות‪ .‬רבה‬ ‫פר' מ'ג ובילמדנןו‪.?99‬‬ ‫כר' "ד‪ ,‬ט")‪ ,‬א'ר יודן אנשים ‪NWO‬‏ החזירו‬ ‫‏)‪ aw‬את כל הרכש‬ ‫וטף לא החזירו‪ ,‬רבה פר' מ'ג‪ ,‬ובילמדנוי)י‪ .‬וגם את לוט אחיו ורכושו‬ ‫(שם)‪no ,‬‏ וגם‪dnam ,?%9‬‏ אפילו כלי תשמישו ‪wem‬‏ פרוטה‪ .‬ילמדנו‪.992‬‬ ‫פ"מ‬ ‫דומה‬ ‫ות"ב‪,‬‬ ‫ות"ב‬ ‫חפר‬

‫(פמ"א)‪ ,‬ו' (הות"א‪ :)893 ,‬כי אנשים אחים אנחנו‪ ,‬וכי ‪NAP‬‏ היה‪,‬‬ ‫לו‪.‬‬ ‫שם‪ ,‬והשוה ב"ר‪ ,‬פמ"ב ‪)DQ‬‏ הות"א‪ ,614 ,‬וש'"נ‪.‬‬ ‫‪ 002‬סי" ג' (הות"א‪ ,714 ,‬וש'נ)‪.‬‬ ‫י"א‪.‬‬ ‫בכ"י ניו‪-‬יורק‪ ,‬אולם נמצא באו"מ‪ ,‬ח"א‪yo‘ ,‬‏ ע"ו‪ ,‬ועפ"ז הוספתי‬

‫‪ 7‬כעין זה בב"ר‪,‬‬ ‫אלא שהיה קלסתר פניו‬ ‫‪ 8‬וכן בת"ה‪ ,‬שם‪,‬‬ ‫‪ 9‬השוה ת"ה ט'‪,‬‬ ‫‪ 102‬מן ‪,‬באברהם"‬ ‫כאן‪.‬‬ ‫‪ 2‬שאר הפרטים של הקבלה זו נמצאו בת"ה ט'‪ ,‬ובת"ב י"ב (וע"א החתימה הדרשנית שם‬ ‫לסדר י"א עיין למעלה‪ ,‬צד ‪iac‬‏‬

‫‪ 302‬בנופח ‪DIT‬‏ לא נמצא בב"ר (השוה פמ"ב‪ ,‬ב'‪ ,‬הות"א‪ ,‬זו‪ ,4‬למעלה‪ ,‬וש'נ)‪ ,‬ורק בת"ה‪,‬‬ ‫‏‪Hen‬‬ ‫‪ 5‬היינו‪ :‬וגם ‪.‬את לוט ‪...no‬‏ את הנשים‪.‬‬ ‫‪ 4‬ב"ר‪ ,‬שם‪ ,‬ד' (‪)MDT ,)914‬‏ בת"ה‪.‬‬ ‫‪ 6‬ת"ה‪ ,‬לך י'ג ‪nwem‬‏ ת"ב י"ז‪ ,‬הע' קס"ט)‪.‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫רצו‬

‫וירא את המקום מרחוק (בר' כ"ב‪ ,‬ד')‪ ,‬וכן ביצחק‪ ,‬וישא ‪yrP‬‏ וירא והנה גמלים‬ ‫(שם‪ ,‬כ"ד‪ ,‬ס"ג)‪ ,‬וכן ביעקב‪ ,‬וישא עיניָו וירא והנה עשו בא (שם‪DY ,‬‏ א')‪.‬‬ ‫הרשעים‪ :?9‬נופלים בעיניהם‪ ,‬וישא לוט וירא את כל ככר הירדן (שם‪”?ca ,‬‏‬ ‫סדום‪ ,‬הניח לאברהם והלך לסדום לעשות מעשיהם‪ ,‬לכך נקרא לוט‪ ,‬שמו גרם ‪97101‬‬ ‫ילמדנו פ' ‪)wa‬‏ יעקב‪.‬‬ ‫‪ DN‬לא‪ :‬‏‪ Si TOSS‬ןמזילכ היהש‬ ‫‪ea‬‬ ‫סז ‏)‪ ad‬יע ‏‪co‬‬ ‫אברם ‏‪ pat‬בלוט לא היה הדבור עליו‪ ,‬כיון שפירש ממנו נגלה עליו מיד‪ ,‬דכת'‬

‫וי'י אמר אל אברם אחרי הפרד לוט מעמו‪ ,‬ללמדך שאין שכינה שורה במקום ‪yF‬‏‬ ‫ע"ז‪ .‬‏ ילמדנו פ' ויצא ‪ypazoJ‬‏‬ ‫‏‪EN ao Rep‬‬

‫ים‪,‬‬

‫השד‬

‫)‪aD‬‬

‫ביהיש ‪2‬‬

‫‏‪RTO‬‬

‫היהיב א לו‬

‫קיט‬

‫למה נקרא שמה שדים‪ ,‬שהיתה מניקה אותם כמו שהשדים מניקים את‬

‫התינוק‪ .‬ילמדנוייו‪.‬‬

‫הוא ‏‬

‫ים‬

‫ה מ לח‪,‬‬

‫שבעום נעשה אותו עמק מים מלוחים‪,‬‬

‫הה"ד ארץ פרי למלחה מרעת יושבי בה ‘‪ma‬‏ ק"ז‪ ,‬ל"ד)‪ .‬ילמדנו‪.91‬‬ ‫ושמ‬ ‫בושלו‬ ‫ס"ט‪,‬דף ‪ 77‬שיב לבה" ויד ‪ 2‬שחש בוו ה‬ ‫משפט היא קדש גו יתברך שמו של הב"ה מגיד מראשית אחרית‪ ,‬על‬ ‫ידי שעתיד משה ליטול משפטו בקדש על ידי המים לפיכך נקראה‪yp :%9‬‏ משפט‪.‬‬ ‫ילמדנן‬ ‫ילמדנו‪.‬‬

‫‪.‬ויכו‬

‫‪.‬את‬

‫כל‬

‫שדה‪.‬‬

‫העמלק‬

‫יי ולככקה דורותנולך עסלק39.‬דבכתמ ל"א ‪:‬ה"בה ךממ איה ‪.‬תלחתמ‬ ‫לן באותה הלילה ועמד בבקר‪ .‬כיון שעמד בבקר ראה שער ראשו וקנו לבן‪,‬‬ ‫אמר לפניו‪ :‬רבוני‪ ,‬עשיתני דוגמא‪.‬‬

‫א"ל‪ :‬עטרת תפארת שיבה (מש' ט"‪ ,‬ל"א)‪.‬‬

‫הוי ואברהם זקןן‪ .‬ילמדון‪.7‬‬ ‫קי"ב‪ .‬דף ס"ט‪ ,‬ע"א (לבר' כ"ה‪ ,‬א')‪ .‬א"ר יודן‪ 999‬למדתך תורה דרך ‪SIP‬‏ ‪YNO‬‬ ‫יהיו בנים גדולים‪ ,‬יהיה משיאן תחלה ואח"כ ישא הוא‪ ,‬מנ"ל‪ ,‬מאברהם‪ ,‬דכתי' ויביאה‬ ‫‪ DP selaW‬אבב ה םי ו‬ ‫יצחק ‏ ההחלה גנ שם‪ ,‬כ"ד (‪Di‬‏ ונכתי" ‪ao‬‏‬ ‫‪ 1‬למאמר זה לא מצאתי סמוכים‪ .‬והשוה המאמר במה' א‪)TIN 883-433 ,‬‏ ג'כ לסדר‬ ‫דנן‪ ,‬עיין למעלה‪ ,‬צד ‪ ,)881‬שיש לו קשר הגיוני ‪YD‬‏ הנאמר כאן‪ ,‬היינו שמבואר ‪vo‬‏ הניגוד שבין‬ ‫חיי העוה'ז שיש ‪dno‬‏ קצבה ובין חיי העוה"ב ‪erp‬‏ ‪ ?no‬קצבה‪ .‬מאמר זה מתחיל‪ :‬ויהיו חיי שרה‪,‬‬ ‫זהש"ה חיים שאל ממך נתת לו אורך ימים עולם ו‪9‬ד‪ ,‬איזה חיים שהוא עולם ועד‪ ,‬זה חיי העה"ב‪,‬‬ ‫בוא וראה כמה בין חיי העוה"ז ובין חיי העוה"ב‪ ,‬וכו'‪ ,‬ומסיים‪ :‬ומניין שחיי עולם זה במנין שעות‬ ‫וימים ושנים‪ ,‬וסופן מיתה‪ ,‬ממה שקרינו בענין‪ ,‬ויהיו חיי שרה מאה שנה ועשרים שנה ושבע שנים‪,‬‬ ‫וסמיך ליה ותמת שרה‪.‬‬ ‫‪ 2‬מאמר זה נובע משאילתות דרב אחאי‪ ,‬ריש פי' י"ד‪ ,‬ומכאן ראיה שבנוסח ילמדנו שהיה‬ ‫לפני ‪ayb‬‏ ילת"ת כבר היו הוספות מאוחרות ‪)yy‬‏ למעלה‪ ,‬הע' ‪.)522‬‬ ‫‪ 8‬מאמר זה גם בת"ה‪ ,‬חיי שרה א'‪ ,‬בדרשת ילמדנו לסדר כ' (עיין למעלה‪ ,‬צד ‪.)681‬‬

‫‪ 4‬בת"ה‪ :‬כיון שראה הקב"ה שהיה מבקש זכות שלא להחריב את העולם‪.‬‬

‫‪ 5‬מן ‪,‬לכבד" חסר שם‪.‬‬ ‫‪ 6‬בת"ה‪ :‬שיתכבד הזקן בנער (אולם בדפוסים הראשונים כמו כאן)‪ ,‬אבל ‪num‬‏ למעלה‪,‬‬ ‫‏‪ ‘py‬ע"ו‪.‬‬ ‫‪ 7‬בקטלוג ששון (ח"ב‪ ,136 ,‬ע"ב) מאמר זה לא נזכר כלל‪ ,‬אלא שמצוטט כאלו מילמדנו‬ ‫המאמר‪ :‬ד"א וי'י ברך את אברהם בכל‪ ,‬אברהם היה מברך את הכל וכו'‪ ,‬א"ר חמא שלא חזר‬ ‫‏‪ TON‬אותו וכו'‪ ,‬ר' לוי אמר תלת וכו'‪ .‬אולם זה טעות כי כל זה נובע מב"ר‪ ,‬וכן הוא מצויין‬ ‫בכ"י ניודיורק (דף ס"ו‪ ,‬ע"א)‪ :‬רבה פר' נ"ט (היינו סי' ז'‪ ,‬הות"א‪ ,586-636 ,‬וש'נ)‪.‬‬ ‫‪ 8‬ב"ר‪DIA ,‬‏ פ"ס‪ ,‬ובלי ‪vo‬‏ האומר בת"ה‪ ,‬חיי שרה ח'‪.‬‬

‫‪yy‬‏‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫היה מיצר‪ ,‬אמ' הב"ה‪ :‬הריני מכהה כדי שלא יראה ויוסיף צער‪ | ,‬ותכהין‬ ‫כדי שלא ‪TNA‬‏ ‪ NO‬כן ‪dom‬‏ כהו ‪yrc‬‏ יצחק ולא כהו‬ ‫עיניו מראות‪,‬‬ ‫עיני רבקה‪ ,‬א'ר אבהו לאחד שהיה טעון כלי ‪yxo‬‏ וכלי חרס‪ ,‬הקיש כלי ‪yxo‬‏‬

‫לכלי חרפ ונשברו הכלי חרפ‪ ,‬לכך רבקה לפי שהיתה מן העצם לא הזיקוה נשי‬ ‫עשו‪ ,‬יצחק שהיה מן העפר‪ ,‬שנ' וייצר י"י אלהים את האדם עפר מן האדמה (בר'‬ ‫ב'‪ ,‬ז')‪ ,‬לפיכך הזיקוהו נשי ‪yw‬‏ והזקין מהרה וכהו עיניו‪ .‬‏ ילמדנו‪.%93‬‬ ‫הלכ דף עה טיא (לבר כ א )ישןלקור אחא תעשרב גר הגלר‪,‬‬ ‫למה קראו הגדול‪ ,‬אלא שמחניפין את הרשעים בשעתן‪ ,‬לפי שראה העולם הזה בידו‪,‬‬ ‫קראו בנו הגדול‪ .3?+‬א"ל הב"ה‪no :‬‏ בעיניך גדול‪ ,‬בעיני קטן‪ ,‬וכו' לקמן*?‪rom .3‬‏‬ ‫מסיר שפה לנאמנים וטעם זקנים יקח (איוב י"ב‪ ,‬כ')‪ ,999‬והכתוב מדבר ביצחק‬ ‫וביעקב‪ ,‬ששניהם ‪apw‬‏ לגלות מסתורים של הב"ה‪ .‬יצחק‪ ,‬שנ' ויקרא את עשו בנו‬ ‫הגדול‪apw ,‬‏ לגלות לו קץ הפלאות והעלים הב"ה ממנו‪ .‬‏ יעקב‪ ,‬דכתי' ויקרא ‪ypa‬‏‬ ‫את בניו (בר' מ"ט‪ ,‬א')‪ ,‬וכו' ‪ 70723‬ילמדנו‪.‬‬ ‫‏‪eso‬‬

‫עה עב שלבה ‪sna‬‏‬

‫רמשית‬ ‫רבק ה בש‬

‫בשעה ששלח‬

‫יעקב‪ 9?9‬את ‪yw‬‏ לצוד ציד להביא‪ ,‬נאמ' לרבקה הדבר ברוח הקדש‪ ,‬שנ' ורבקה‬ ‫שומעת‪50979923) .‬‬ ‫קכ"ב‪ .‬דף ע"ו‪ ,‬ע"ב (לבר' כ"ז‪ ,‬י"ט)‪yw .‬‏ הרשע קרא לאביו בזדון‪ ,‬שנ' יקום‬ ‫אבי ונו' (שם‪ ,‬ל"א)‪ ,‬אבל ‪ypa‬‏ קרא בלשון בקשה‪ ,‬ש' ‏ קום נא שבה‪,‬‬ ‫ואין נא אלא לשון בקשה‪ ,‬שנ' אל נא רפא נא לה (במ' י"ב‪ ,‬י"ג)‪ .‬א"ל הב"ה‪ :‬אתה‬ ‫‪ 323‬וכן בת"ה‪ ,‬שם‪ ,‬בשנויים ‪yy‬‏ למעלה‪ ,‬צד ‪.)332‬‬ ‫‪ 4‬שם‪ ,‬ומן‪ :‬א"ל וכו' חסר שם‪ .‬ולאידך גיסא ישנה ‪wo‬‏ החתימה הדרשנית‪ :‬אמר הקב"ה‬ ‫לישראל וכו' (עיין למעלה‪ ,‬צד ‪.)812‬‬

‫‪ 5‬הציון הוא למה שמצוטט בילת"ת אח"כ מב"ר‪DDT ,‬‏ י"א (הות"א‪ ,(127 ,‬ושם‪ :‬אמר להן‬ ‫הקב"ה ‪No‬‏ בעיניכם גדול‪ ,‬בעיני קטן‪ ,‬שנ' הנה קטן נתתיך בגוים‪ ,‬וכאן יש להוסיף מן‪ :‬שנ' וכו'‪.‬‬ ‫‪ 6‬פתיחתא זו לסדר מ"ד נמצאת בת"ה‪ ,‬ויחי ח'‪ ,‬ת"ב ט' (השוה גם ב"ר‪ ,‬פצ"ז‪ :‬שיטה הדשה‪,‬‬ ‫הות"א‪ ,)0021 ,‬וע"א הקשר ‪YO‬‏ ההפטרה לסדר זה עיין למעלה‪ ,‬צד ‪ .253‬אולם מכאן נראה שלפני‬ ‫בעל ילת'ת היה מאמר זה גם בילמדנו ‪?ota‬‏ שלפננו‪ ,‬היינו ‪D9‬‏ כ'ה‪ :‬ויהי כי זקן יצחק‬ ‫‏‪( ‘iy‬למעלה‪ ,‬צד ‪ 802‬והלאה)‪ .‬ע"י מלת ‪,‬זקנים" שבפסוק הפתיחה אי" י"ב‪ ,‬כ') ישנו קשר עם‬ ‫‪,‬זקן' שבתחלת הסדר ועם המלה ‪,‬זכנה" שבהפטרה (יש' מ"ו‪ ,‬ד')‪ .‬גם לרעיון ע"א גלוי מסהורים‬ ‫של הב"ה מצא הדרשן סמוכים בהפטרה זו‪ ,‬מפני שבה נאמר‪ :‬מגיד מראשית אחרית ומקדם אשר‬ ‫לא נעשו גיש' מ"ו‪ .)" ,‬השוה גם למעלה‪ ,‬צד ‪312‬‬ ‫‪ 7‬כאן ישנו ציון שסוף המאמר בנוגע ליעקב ניתן להלן לבר' מ"ט‪ ,‬א' (היינו‪ :‬לסדר מ"ד‪,‬‬ ‫השוה הע' ‪(623‬‬ ‫‪ 8‬צ"ל‪ :‬יצחק‪ ,‬והטעות היא גם בכ"י ששון (קטלוג‪ ,‬ה"ב‪ ,136 ,‬ע"ב‪ ,‬למטה)‪.‬‬ ‫‪ 9‬שונה הוא הדרש במה" א'‪ 324 ,‬ורבקה שמעת‪ ,‬מכאן אמרו כל הנשים ציתניות‪ ,‬ורבקה‬ ‫מעידה על כך (והשוה ‪wo‬‏ הע' ל')‪ .‬בשכל טוב (הו"ב‪ ,‬ח"א‪ )901-011 ,‬נשתלבו כנראה ב' האגדות‪,‬‬ ‫כי לבר' כ"ז‪ ,‬ה'‪ ,‬נאמר שם‪ :‬ורבקה שומעת‪ ,‬שומעת לא נאמר אלא שמעת (הינו‪ :‬כמו שכתוב‬ ‫בשרה‪ ,‬בר' י"ח‪ ,‬י"א)‪ ,‬מכאן שהנשים צייתניות הן (והשוה הדרש ע"א שרה בב"ר‪ ,‬פי"ח‪ ,‬ב'‪ ,‬ובפמ"ה‪,‬‬ ‫‏‪ ORs‬לבר'‬

‫‏‪ MONIT‬שם;ורבקה אמרה אל יעקב בנח‪6 :‬‬

‫הנה שמעתי את אביך מדבר אל עשו אחיך‪.‬‬

‫‪RDG‬‏‬

‫ביר הח"‬

‫הק ה ר‪,‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫שיב‬

‫עטרות שבניו מעטרים להב"ה‪ :‬יוד כנגד עשרת הדברות; ע' כנגד שבעים זקנים;‬ ‫ק' ‪DUI‬‏ מאה אמה שבהיכל ‪way‬‏ בניו לבוראן‪ ,‬שנ' וההיכל מאה אמה (יח' מ"ב‪,‬‬ ‫ח'); ב' כנגד שני לוחות‪ .‬ילמדנו פ' ואלה שמות‪.‬‬ ‫קט"ז‪( .‬לבר' כ"ה‪ ,‬כ"ו)‪ .‬ואחרי כן יצא אחיו וידו ‪SMIN‬‏ בעקב עשו‪ .‬מהו אוחזת‪,‬‬ ‫שאין מלכות יעקב מתחלת עד שתכלה מלכות עשו‪ .‬ילמדנו פ' וישבז‪.19‬‬

‫‪ire‬‬ ‫‪ ATP‬הביע בע הבל להכל חב טיי) ביה ‪‎‬פא ‪Som‬‬ ‫כי ציד בפיו‪ ,‬כשהיה בא מן החוץ היה אביו שואלו‪ :‬היכן היית היום‪‎,‬‬ ‫ואו' לו‪ :‬בבית המדרש‪ ,‬לא כך וכך היא הלכה מכך וכך‪ ,‬לא כך אפורו ולא כך‪‎‬‬ ‫היתרו‪ ,‬ואומר לאביו‪ :‬אבי‪ ,‬המלח מהו שיתעשר‪ ,‬והיה‪ ynp ‎‬תמה ואומר‪ :‬ראה‪‎‬‬ ‫‪ DDA‬בני מדקדק במצות‪ ,‬ומתוך דברים אלו היה צדו בפיו ואוהבופג‪ .3‬לעולם‪‎‬‬ ‫יתן אדם מקום לשעה‪ ,‬שנ' לך עמי בא בחדריך וגו' (יש' כ"ו‪ ,‬כ')‪ .‬ואף אבות העולם‪‎‬‬ ‫נתנו מקום לשעה והחניפו למי שהשעה עומדת לו‪ .‬אברהם נטפל לשרה ואמר‪‎:‬‬ ‫למען ייטב לי בעבורך‪ a ‎‬י"ב‪ ,‬י"ג)‪ .‬יצחק החניף לעשו‪ ,‬ש' ויאהב יצחק‪‎‬‬ ‫את עשו וגר‪ .‬ואף יעקב ליוסף‪ ,‬ויקרא לבנו ליוסף (שם‪ ,‬מ"ז‪ ,‬כ"ט)‪31917799 ‎.‬‬ ‫ורבקה אוהבת את יעקב‪ ,‬למה היתה אוהבת אותו‪ ,‬לפי שנ' לה ורב‪‎‬‬ ‫‪ ?yaT‬צעיר (שם‪ ,‬כ"ה‪ ,‬כ")‪ .‬ילמדנןו‪‎.993‬‬ ‫‏‪ np‬דף ע"ד‪ ,‬ע"א (לבר' כ"ו‪" ,‬ב)‪ .‬ויברכהו ‪PO‬‏ אמ' רב ‪ 709123‬אבות‬ ‫הראשונים הפרישו תרומה ומעשרות‪ .‬אברהם הפריש תרומה‪wW ,‬‏ הרימותי ידי‬ ‫אל י'י (שם‪ ,‬י"ד‪ ,‬כ"ב)‪ynp .‬‏ הפריש מעשר שני‪ ,‬שנ' וימצא בשנה ההיא מאה שערים‪,‬‬ ‫והלא אין ברכה מצויה לא בדבר המדוד ולא בדבר המנוי ולא בדבר ‪mop‬‏ >‬ ‫ולא מדדן אלא ‪awaS‬‏ לעשרן‪ ,‬ולפיכך ויברכהו י'י‪ .‬ויעקב הפריש מעשר ‪2.223‬‬ ‫שנ' וכל אשר תתן לי עשר אעשרנו לך (שם‪ ,‬כ"ח‪ ,‬כ"ב)‪ .‬ילמדנו פ' ראה‪.‬‬ ‫‏‪" Sty ay‬רכל( ‏‪ ND‬יא תה "היפ ‏‪ ery‬הטל רהכ ‏‪MPS‬‬ ‫קייט‬ ‫לפי שהיה ‪xp‬‏ לפני הב"ה שיצחק מברך לעשו‪ ,‬אמר הב"ה‪ :‬יכהו עיניו‪ ,‬ויבא יעקב‬ ‫ויטול הברכות‪.‬‬

‫הה"ד רבות ‪ywM‬‏ אתה י'י אלהי וגו' (תה' מ'‪ ,‬ו')‪ .‬ילמדנן‪.9223‬‬

‫ותכה ין עיניו‪ ,‬למה כהו ‪yr‬‏ שהיה אוכל מציד ‪yw‬‏ הרשע‪ ,‬וי"א מפני‬ ‫הכעס ‪way‬‏ נשי ‪yw‬‏ מכעיסות להב"ה‪ ,‬וכשהיה ‪ynp‬‏ רואה נשי ‪yw‬‏ מקטרות לע"ז‬ ‫‪ 7‬כעין זה לא מצאתי בת"ה ות"ב לוישב‪ .‬אולם ‪nem‬‏ לפסוק דנן מ"א (הו"ב‪ ,‬ח'א‪ ,‬ס"ג)‪:‬‬ ‫אחר שימלוך ‪yw‬‏ ימלוך יעקב‪ ,‬וכמה דהוא אמר ‪)ybi‬‏ מושיעים בהר ציון וגו'; ולק"ט ‪m72‬‏‬ ‫ח'א‪ ,‬צד ‪12‬ג)‪ :‬ללמדך שממשלת ‪ypa‬‏ אחר ממשלתו של עשו; וביחוד מה'ג א'‪ :698 ,‬שאין ‪yT‬‏‬ ‫מלכות לעולם אחר מלכותו שלעשו אלא לישראל בלבד‪ ,‬לכך נאמ' בעקב‪ ,‬סמוך לה‪ ,‬וכו'‪.‬‬ ‫‪ 8‬וכן בת"ה‪ ,‬תולדות ח'‪ ,‬בשינויים (והשוה ב"ר‪ ,‬פס'ג‪ ," ,‬הות"א‪ ,396 ,‬וש'נ)‪.‬‬ ‫‪ 9‬השוה למעלה‪ ,‬פי' ס'ג ‪yy‬‏ ‪ vo‬בהע' ‪.)481‬‬ ‫‪0‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫צד ‪.)812‬‬

‫שונה הדרש‬

‫בב"ר‪,‬‬

‫פסת‪,‬‬

‫י' (הות"א‪,‬‬

‫‪.)496‬‬

‫התחלת מאמר זה למעלה‪ ,‬פי" ע"ד‪ ,‬וכולו נמצא בת"ב‪ ,‬ראה י"ב‪ ,‬ות"ה‪vo ,‬‏ י"ד‪.‬‬ ‫צ"ל‪ :‬ראשון‪ ,‬כמו שם‪.‬‬ ‫וכן בת"ה‪ ,‬תולדות ח' (וע"א הקשר של תה' מ"ו‪ ,‬ו'‪yo ,‬‏ ההפטרה לסדר כ"ה עיין למעלה‪,‬‬ ‫השוה גם ב"ר‪ ,‬פס"ח‪ ,‬ח' (הות"א‪ ,617 ,‬וש'נ)‪.‬‬

‫שטו‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫‏‪ wy‬נעשו לישראל ג' פולמסיות‪ ,‬שנ' האכלתם ‪dno‬‏ דמעה ותשקמו בדמעות שליש‬

‫(שם‪ ,‬פ'‪ ,‬ו')‪ .‬ילמדנו‪ ,‬ובאבות דר' נתן‪.%38‬‬ ‫מ אליב אי יב‬ ‫‪ oe Stuer‬יס למ ‏)‪ap‬‬ ‫‏‪peop‬‬ ‫אמר‪ :‬קין הרג את אחיו ולא עשה כלום‪ ,‬לסוף הוליד אדם בנים אחרים וירשו את‬ ‫העולם עמו‪ ,‬אבל אהרוג את אבי תחלה‪ ,‬ואחר כך אהרג את אחי‪ ,‬ואירש את העולם‬ ‫לבדי‪ ,‬שנ' יקרבו ימי אבל אבי ואהרגה וגו'‪ ,‬ימות אבי אין כתוב כאן אלא יקרבו‪,‬‬ ‫אני אקרב את מיתתו ואבלו תחלה‪ ,‬ואח"כ אהרוג את אחי יעקב‪ .‬ולא הספיק לו‬ ‫הב"ה‪ ,‬הה"ד אל ‪nn‬‏ י'י מאווי רשע (תה' ק"מ‪ ,‬ט')‪ .‬רבה פר' ע"הז*‪ ,9‬ילמדנו‪.‬‬ ‫ה קוםיי איה‬ ‫תפי יב עלב ‪eoT‬‏ ‪ onA‬ןיקת למנאיב‬ ‫הכר‬ ‫‪ 8471833‬כיון שראה הב"ה יעקב בצרה נגלה עליו בחלום‪ ,‬וכיון שראו האבנים שהיו‬

‫מראשותיו כבודו של הב"ה‪ ,‬נמחו כולן ונעשו אבן אחת‪ ,‬מנין‪ ,‬שעד שלא שכב כתי'‬ ‫ויקח מאבני המקום‪ ,‬וכיון שהקיץ כתי' ויקח את האבן (שם‪ ,‬י"ח)‪ .‬ילמדנו‪ .‬כשיצא‬ ‫יעקב אבינו לארם נהרים היה עני‪ ,‬שנ' ויקח מאבני המקום וישם מראשותיו‪ ,‬ואלו‬ ‫היה לו כר או כסת לא היה מניח ראשו על האבן‪ .‬ילמדנן‪.99‬‬ ‫‪ po‬דף‪ bN ‎‬ע"א "ולבר" כיח‪" a( ‎,‬עולים "ויורדים יב‪oro ‎‬‬ ‫שברא הב"ה את העולם היו המלאכים משבחים להב"ה ואומרים ברוך י'י אלהי‪‎‬‬

‫ישראל‪ ,‬ולא היו יודעין מי הוא ישראל‪ ,‬כיון שבא יעקב לבית אל‪ ,‬עלו המלאכים‪‎‬‬ ‫‪ 6‬מאמר זה ‪TIN‬‏ באדר"נ‪ ,‬נו"ב‪ ,‬פט"ז בסוף (הוצ' שעכטער‪ ,‬צד ‪ (031‬והיה גם בילמדנו‬ ‫שלפני בעל ילת"ת‪ ,‬והוא קיצר את המאמר בנוגע להגר וחזקיה מפני שהתענין כאן רק ע"א עשו‪.‬‬

‫וג' דמעות של ‪yw‬‏ מבאר רש'י לתה' פ'‪ ,‬ו'‪ :‬ורבותינו פירשו על ג' דמעות שהוריד ‪yw‬‏ שנ' בו‬ ‫ויצעק צעקה‪ ,‬הרי אחת‪ ,‬גדולה‪ ,‬הרי שתים‪ ,‬ומרה‪ ,‬הרי שלש‪-.‬אין כאן המקום להאריך על מובן‬ ‫ג' המלחמות של ‪yw‬‏ (כרומי) נגד ישראל‪.‬‬

‫בסוטה ט'‪ ,‬י"ד‪ ,‬נזכרו‪ :‬פולמוס של אספסינוס‪ ,‬פולמוס‬

‫של טיטוס ‪yarp‬‏ מגיה‪ :‬קיטוס‪neM ,‬‏ ההיסטוריא שלו‪ ,‬ח"ד [הוצ' ד']‪ 604 ,‬והלאה)‪ ,‬ופולמוס‬ ‫האחרון (היינו‪ :‬של בר כוכבא)‪ ,‬ועיין בסדר עולם‪ ,‬פ"ל (הוצ' נייבויאר‪ ,‬סדר החכמים וקורות‬ ‫הימים‪ ,‬ח"ב‪ .)66 ,‬יש לשער שהדרש של ר' שמלאי על האכלתם ‪dna‬‏ דמעה ותשקמו בדמעות‬ ‫שיש)‪mem ,‬‏ מ"ת‬ ‫שליש (סנהדרין צ"ז‪ ,‬ע'ב) מקושר עם ג' מלחמות אלו (ובכן‪ :‬בדמעות ל‬ ‫פ'‪ ,‬ד'‪ :‬ר' אבין אומר‪ ,‬ואית דאמרי משמיה דרבי שמ ל א י‪ ,‬אמרה כנסת ישראל לפני הקב"ה‪:‬‬ ‫רבש"ע‪mom ,‬‏ שלש דמעות שהוריד‪ ,‬השלטתו מסוף העולם ועד פופו ונתת לו שלוה ‪aym‬‏‬

‫(ויש להעיר שבסנהדרין‪ ,‬במאמר המתחיל‪ :‬תניא ר' נתן אומר וכו'‪ ,‬המשפט‪, :‬ולא כר' שמלאי‬ ‫שהיה דורש האכלתם ‪. . .‬שליש" בהכרח הוא הוספה מאוחרת‪ ,‬מפני שר' נתן לא היה יכול להזכיר‬ ‫וכו‪ ,‬ובכן‬ ‫מאמר ר' שמלאי המאוחר הרבה ממנו בזמן‪ ,‬ואולי צ'ל‪ :‬ולא >‘ ישמ עאל‬ ‫תיכף ומיד אח'כ נאמר שם‪ :‬ולא כרבי עקיבא וכו'!)‬ ‫‪7‬‬

‫היינו‪:‬‬

‫סי' ט'‬

‫(הות"א‪,‬‬

‫‪,888‬‬

‫וש'נ)‪,‬‬

‫ועיין למעלה‪,‬‬

‫צד ‪,662‬‬

‫הע' ‪.082‬‬

‫מכאן‬

‫ברור‬

‫שהיה‬

‫המאמר בילמדנו לפפוק דנן‪ ,‬וחפר לגמרי בת"ה ובת"ב‪ ,‬ורק קצת ממנו נזכר בת"ה‪ ,‬אמור י"ג‪,‬‬ ‫ות"ב‪ ,‬שם י"ח‪.‬‬ ‫‪ 8‬וכן בת"ה‪ ,‬ויצא א' ‪yyy‬‏ למעלה‪ ,‬צד ‪ ,)722-822‬ושם מאמר ר' אבהו בשם רשב"ל‬ ‫מתחיל ב‪,‬כיון שראו האבנים" וכו'‪ ,‬ובמה"ג א'‪ ,844 ,‬ישנו ‪OVO‬‏ שונה למאמר זה ‪)yy‬‏ למעלה‪,‬‬ ‫צד ‪ ,032‬הע' ‪.)042‬‬

‫‏‪, pry ase‬הלעמל דצ ‪ 228-227.‬רמאמ הז בלשנ םג תשרדב ונדמלי רדסל ג'ל ‪,‬ה"תב חלשיו‬ ‫י"‪ :‬תדע שבשעה שיצא יעקב לארם נהרים כתיב בו כי במקלי עברתי‪ ,‬ולא ‪YT‬‏ אלא ויקח מאבני‬

‫המקום וכו'‪.‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫שיד‬

‫אמרת לאביך קום נא‪ ,‬הרי בן בנך משה יזכה ויאמר קומה י'י ויפוצו אויביך (שם‪,‬‬ ‫י" ל"ה); אתה אמרת שבה‪ ,‬יכה ויאמר לי שובה יי רבבות אלפי ישראל ‪)wo‬‏‬ ‫‪3309p‬‬ ‫">‏‬

‫‪RSG‬‬ ‫‪DD‬‬ ‫את צמר יה ‪‎‬רצ‬ ‫‪eos aa yah yon iop‬‬ ‫וזה נכנס‪ ,‬היאך הדבר‪ ,‬אלא מי שנתון באורה אינו רואה למי‪ wnp ‎‬בחשכה‪ ,‬אבל‪‎‬‬ ‫מי שנתון בחשכה רואה מי שנתון באורה‪ ,‬ועשו נכנס מן השוק ולא ראה ליעקב‪‎‬‬ ‫בפנים‪ nuoy ‎,‬אחרי הדלת‪ ,‬כיון שנכנס‪ yw ‎‬יצא יעקב‪ .‬ועשו אחיו בא‪‎‬‬ ‫מצידו‪ ,‬וכןיי שיער את השעות שלא יבא‪ yw ‎‬ויטול את הברכות‪ ,‬אלא שהיה‪wy ‎‬‬ ‫רץ וצד צבי וקושרו ומניחו‪ ,‬ורץ לצד אחר וקושרו ומניחו‪ ,‬והשטן מבריחן ומתירן‪‎.‬‬ ‫הה"ד הפקר עליו רשע ושטן יעמוד על‪ ma‘ ew ‎‬ק"ט‪ ,‬ו')‪ ,‬ואו' לא‪ maJ ‎‬רמיה‪‎‬‬ ‫‪ )DW SPT‬י"ב‪ ,‬יכ'ז)‪= .‬ילמדנול‪‎,3‬‬ ‫כון שכנס‪ yw ‎‬הרשע התחיל‪‎‬‬ ‫קכ'ד‪( .‬לבר' כ"‪ ,‬ל'א)‪ | .‬יקום אבי‪,‬‬ ‫‪Soe‬‬ ‫א ‪‎‬כ ‪wk eee‬‬ ‫‪ OOD‬אששב‬ ‫‪‎‬אוק ‪‎ VIN‬ןודוב‬ ‫רשע בא גם בוז (מש' י"ח‪ ,‬ג')‪ ,‬והיה גוזר עליו‪ po ‎:‬אבי‪ .‬אבל‪ ypa ‎‬לא קרא‪‎‬‬

‫כך‪ ,‬אלא בבקשה‪ ,‬ואמ'‪ PID ‎:‬נא שבה (בר' כ"ז‪ ,‬י"ט)‪ ,‬וכו' לעיל ‪ 3%3,‬ילמדנו‪‎.‬‬ ‫קכ"ה‪ .‬דף ע"ח‪ ,‬ע"א (לבר' כ"ז‪ ,‬ל"ו)‪= .‬הכי קרא ‪ew‬‏ יעקב‪ ,‬חיך חיך בגרונו‬ ‫והוציא את הזמורה‪ .‬ילמדנו פ' כי תצא‪.33+‬‬ ‫ה אל ‪ 4‬אב ואיל‬ ‫‪pts‬‏ ‪N STEM meo‬‬ ‫סכ ל‬ ‫עשו‪ :‬אין אתה אומ' שאין אדם יכול לפרש מתן שכרן של צדיקים‪ ,‬וכל אותו שכר‬ ‫‏‪ nn‬לאחר וכללתו בברכה אחת‪ ,‬אלו היו ‪www‬‏ ‪ po sys‬לא היה הב"ה מספיק‬ ‫לנו‪ops .‬‏ וישא עשו קולו ויבך‪ .‬ובשכר שבכה נתן ‪inam‬‏ שלוה‬ ‫בעולם הזה‪ .‬ומה עשו שלא בכה אלא בכיה אחת כך נתן לו הב"ה‪ ,‬אנו שאנו בוכין‬ ‫יומם ולילה‪ ,‬שנ' היתה לי דמעתי לחם יומם ולילה (תה' מ"ב‪ ,‬ד')‪ ,‬על אחת כמה‬

‫וכמה‪ ..‬ילמרנופ ‪99,‬‏ וישא קולג ‪)7a‬‏ ג' בכו ושמע הביה בכיתם‪ ,‬ואלו‬ ‫הן‪ :‬הגר‪ ,‬עשו‪ ,‬וחזקיה‪ .‬עשו מנין‪ ,‬שנ' וישא ‪yw‬‏ קולו ויבך‪ .‬ועל ג' דמעות שהטיף‬ ‫‪ 0‬השוה להלן‪ ,‬סי' קכ"ד‪ ,‬והמאמר נמצא גם בת"ה‪ ,‬תולדות י"א ‪yy‬‏ ב"ר‪ ,‬פס"ה‪?ni ,‬‏‬ ‫הות'א‪,‬‬

‫‪,137‬‬

‫וש'נ‪,‬‬

‫ופס"ו‪,‬‬

‫ז'‪ ,‬שם‪,‬‬

‫‪.)157-257‬‬

‫‪ 1‬יותר נכון‪ :‬ואיך (ובת"ה‪ :‬כך)‪.‬‬ ‫‪ 2‬וכן בת"ה‪ ,‬תולדות י"א (והשוה ת"ב י"ז‪ ,‬וב"ר‪ ,‬פס"ו‪ ,‬ה'‪ ,‬הות"א‪)yT ;057 ,‬‏ ת"ב י'‪ ,‬וב"ר‪,‬‬ ‫פס"ז‪,‬‬

‫‪7‬ם‪.)857-4,5‬‬ ‫ב'‪ ,‬ש‬

‫‪ 8‬היינו‪ :‬בסימן קכ"ב (השוה הע' ‪.)098‬‬ ‫‪ 4‬בת"ה‪ ,‬כי תצא י'‪ :‬וממי למדה‪ ,‬מעשו זקנו‪ ,‬שנ' ויאמר הכי קרא שמו יעקב‪ ,‬חיכך בגרונו‬ ‫והוציא את הזמורה (ועיין בת"ב‪ ,‬כי תצא י"ד‪ ,‬וש'נ‪ ,‬ובב"ר‪ ,‬פס"ז‪ ,‬ד'‪ ,‬הות"א‪ ,857 ,‬הע' לשו' ‪.)4‬‬ ‫ו‪,‬חיך' כאן הוא כמו ‪NP‬‏ צחק בגרונו וכו'‪ .‬ואולי צ"ל‪ :‬חיכחך‪ ,‬כמו ‪anom‬‏ הערוך; ע' זמר ד'‬ ‫(הוצ' קאהוט‪ ,‬ג'‪ ,‬עמ' ש')‪ ,‬והשוה מה"ג א'‪ ,234 ,‬למטה‪ :‬ארשב"ל חכחך בגרונו‪.‬‬ ‫‪ 5‬מאמר זה בנופח שונה בת"ב‪ ,‬תולדות כ"ד‪ :‬אמר ר"ל זה אחד מג' בנ"א שבאו בעקיפין‬ ‫‏‪ by‬הקב"ה‪ ,‬א"ל עשו‪ :‬אילו היינו שנינו צדיקים לא היה (צ"ל‪ :‬היו) לאלהיך ברכות לברך את‬ ‫‪ . .‬א"ר אלעזר נ'‬ ‫שנינו ‪. . .‬מיד ‪nba‬‏ ‪ yw‬את ‪.yrp‬‏ למעלה ובכה‪ ,‬שנ' וישא ‪yw‬‏ קולו ויבך ‪.‬‬ ‫דמעות הוריד ‪yw‬‏ וכו'‪ ,‬ועיין במ"ת פ'‪ ,‬ד' (הו"ב‪,)263-868 ,‬‬

‫מאמרי ילמדנו בי‪,‬לקוט תלמוד תורה"‬

‫שיז‬

‫ילמדנו רבינוז‪ :%+‬כמה ברכות יתפלל אדם בכל יום‪ .‬כך שנו רבותינו‪ :‬בכל‬ ‫יום מתפלל אדם ""ח‪ .‬א"ר‪ %%9‬שמואל ב"ר נחמן כנגד ‪no‬‏ חליות שבשדרה‪,933‬‬ ‫וכנגד י"ח פעמים שהאבות כתובים בתורה‪ ,‬הראשון‪ :‬והאלהים פקד יפקוד אתכם‬ ‫וגו' ‏ שם‪ ,‬נ'‪ ,‬כ"ד)‪ ,‬והאחרון‪ :‬זאת הארץ אשר נשבעתי לאברהם וגו' (דב' ל"ד‪,‬‬ ‫ד')‪)NO ,‬‏ יאמר לך אדם‪" :‬ט הם שהרי כתיב אלהי אברהם ואלהי יצחק ‏ בר'‬ ‫כ"ח‪" ,‬ג)‪ ,‬אמור לו‪ :‬שאינו מן המנין ‪erp‬‏ יעקב עמהם‪ .‬ילמדנו בוירא ובתולדות‬ ‫יצחק‪.953‬‬

‫ליה‬ ‫קלב הפ "השעא ו‪)noW‬‏ ‪ )oC‬רגית ואל יל ליח ם‪ 2‬ל א כ‬ ‫חורה‪ ,‬כד"א לכו לחמו בלחמי (מש' ט'‪ ,‬ה')‪ ,‬ובגד ללבוש‪ ,‬וה אפד‪9‬ה‬ ‫ד"א ‪dno‬‏ לאכל‪ ,‬זה המן שאכלו בניו במדבר ארבעים שנה‪ ,‬ובגד ללבוש‪ ,‬זה לבושו‬ ‫של אדם הראשון?‪ .53‬ילמדנו‪.‬‬ ‫‏‪( Sp‬לבר' כ"ח‪ ,‬כ"א)‪ .953‬על הכל השיבו‪ ,3*+‬ועֶל הפרנפה לא השיבו‪,‬‬ ‫ולמה לא השיבו על הפרנסה‪ ,555‬אמר הב"ה‪NO :‬‏ אני מבטיחו על הלחם‪ ,‬מה הוא‬ ‫צריך לבקש ממני‪ ,%54‬כשברח יעקב**‪ 5‬מפני ‪yw‬‏ ופגע במקום‪ ,‬התחיל לומר לפני‬ ‫o‬‏ כ"ה‪ ,‬כי לולא כן היה מציין‬ ‫בעל ילת"ת‪ :‬ילמדנו‪ ,‬פ' כי תשא‪.‬‬ ‫‪ 8‬וכן בת'ה‪ ,‬וישב ב'‪)wO ,‬‏ הנוסח‪ :‬אלא כיון שהושלך לבור‪ ,‬מתוך פחד נחשים ועקרבים‬

‫שבו נשתנה זיו פניו‪ ,‬וברח ממנו דמו‪ ,‬ונעשו פניו ירוקות‪ ,‬לפי' מכרוהו בכ' כסף‪ ,‬בעבור נעלים‬ ‫(וצ'ל‪[ :‬שנ' על מכרם בכסף צדיק ואביון] בעבור נעלים‪ ,‬עמופ ב'‪ ,‬ו'‪ ,‬כמו שנזכר פסוק זה‬ ‫בפירוש בפדר"א‪ ,‬פל"ח‪ ,‬והשוה ‪DY‬‏ א'‪(465 ,‬‬ ‫‪ 9‬בגליון נוסף הפירוש‪ :‬גורל‪.‬‬

‫‪ 0‬מאמר זה הניתן כאן בשם ר' הושעיא חסר בת"ה ובת"ב‪ ,‬והוא מצורף מחלקי אגדות‬ ‫הנזכרים במקומות שונים‪ ,‬היינו‪ :‬בב"ר‪ ,‬פפ"ד‪ ,‬ח'‪ :‬פסים‪ ,‬שהיפיסו עליה אי זה מהם יוליכה ‪dray‬‏‬ ‫ועלת ליהודה (עיין בהות"א‪010 ,‬ג‪ ,‬וש'נ); ופפ"ד‪ ,‬י"ט (שם‪ :)4201 ,‬הכר נא‪NIT ,‬‏ יוחנן אמר‬ ‫הקב"ה ליהודה אתה אמרת לאביך הכר נא‪ ,‬חייך שתשמע הכר נא; ופצ"ה‪ ,‬ב' (שם‪,7811-8811 ,‬‬ ‫וש'נ)‪ :‬ולפי שהיה יעקב אבינו סבור ‪ . . .‬ואין חיה רעה אלא אריה‪ ,‬שנ' גור אריה יהודה‪ .‬אולם מכאן‬ ‫נראה שהיה מאמר שלם כזה בילמדנו בשם ר' הושעיא‪.‬‬

‫בסדר אליהו רבה לא נמצא מאמר זה‪,‬‬

‫ועיין מה שהעיר פווננסקי ב‪.‬הצופה מארץ הגר"‪ ,‬ג'‪ ,‬צר ‪0‬ג‪ ,‬ע'א המאמרים האחרים בילת"ת‬ ‫מסרא"ר שמתאימים לאג"ב‪ ,‬ואמנם כעין המאמר שלפנינו נמצא באג'ב‪ ,‬פס"א‪ ,‬ג' (הו"ב‪-391 ,‬‬ ‫‪ ,)4‬אולם בשנויים מרובים‪ .‬ועוד הענין צריך עיון‪ ,‬כי אפשר שהיה לפני ‪ayb‬‏ ילת"ת ‪won‬‏‬ ‫שונה מסדא"ר‬

‫‪)yy‬‏ ‪ yT‬להלן‪ ,‬הע' ‪985‬‬

‫‪ 1‬השוה ת"ה‪ ,‬וישב ב'‪.‬‬ ‫‪ 2‬פ' >" נוסף בכ"י אח'כ‪ ,‬ולפנינו בפדר"א‪po ,‬‏‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫של‬

‫אב יו‪ ,‬מלמד שישב גר בארץ גרות אביו‪ ,‬בארץ שנתגייר אברהם והגרים עמו‪,‬‬ ‫שנ' ואת הנפש ‪RW‬‏ ‪ YW‬בחרן שם‪" ,‬ב‪ 0074’ ,‬אלה תולדות יעקב‬ ‫יוסף‪ ,‬והלא ראובן הוא הבכור‪ ,‬אלא בחללו יצועי אביו נתנה בכורתו ליוסף‪,+7:‬‬ ‫לפיכך אלה תולדות יעקב יוסף‪ .‬ילמדנו‪ .‬‏ אלה תולדות ‪?ypa‬‏ יוסף‪,‬‬ ‫א"ר אבהו?ז‪ +‬כל מקום שנ' אלה‪pob ,‬‏ את הראשונים‪ ,‬ואלה‪ ,‬מוסיף על הראשונים‪,‬‬ ‫אלה תלדות יעקב‪poS ,‬‏ לאלופי עשו‪ .‬ד"א אלה תלדות ‪?ypa‬‏ יוסף‪,‬‬

‫כל תולדות הללו‪ +?%‬לא באו אלא בזכותו של יוסף‪ ,‬כלום הלך ‪ypa‬‏ אצל לבן‬ ‫אלא בשביל רחל‪ ,‬כל התולדות היו ממתינים עד שנולד יושף‪ ,‬הה"ד ויהי כאשר‬ ‫ילדה רחל את יוסף וגו' (שם‪ ,‬ל'‪ ,‬כ"ה)‪ .‬א"ר שמואל‪+‬ז‪ +‬לא היה צריך לומר אלא‬ ‫אלה תולדות יעקב ראובן‪ ,‬אלא מהו תלדות יעקב יוסף‪ ,‬כל מה שאירע לזה אירע‬ ‫לזה‪ .‬מה יעקב נולד מהול‪ ,‬אף יוסף נולד מהול‪ .‬מה יעקב היתה אמו עקרה‪XA ,‬‏‬ ‫יוסף היתה אמו עקרה‪ .‬מה זה נתקשית אמו בשעת הלידה‪ ,‬אף יוסף נתקשית אמו‬ ‫בשעת הלידה‪ .‬מה זה ‪sw‬‏ ילדה שנים‪ ,‬אף זה כן‪ .‬מה זה אחיו שונא אותו‪ ,‬אף זה כן‪.‬‬ ‫זה רועה‪ ,‬וזה ‪yA‬‏ זה נשטן‪ ,‬וזה נשטן‪ .‬זה נגנב‪ ,‬וזה נגנב‪ .‬זה נתברך בעשר ברכות‪,‬‬ ‫וזה נתברך בעשר ברכות‪ .‬זה יצא חוצה לארץ‪no ,‬‏ יצא חוצה לארץ‪ .‬וכן כל‬ ‫(דף צ"ט‪ ,‬ע"ב) המאורעות שארעו ליעקב ארעו ליוסף‪mo .‬‏‬

‫אלה‬

‫תולדות‬

‫‏?‪ apy‬יוסף‪ .‬רבה פ‪ ,‬ילמדנן‪57‬י‪.‬‬ ‫קניד ‏‪ 9a‬צ"ט‪ ,‬עלב )‪ 2592‬ליןו גי כ ב ןזקרי םור" ץשמעהל‪NIDA .‬‏‬ ‫לכך נקרא ‪aj‬‏ זקונים‪yS ,‬‏ ‪ wo‬ויכלכל יוסף את ‪say‬‏ ואת אחיו (שם‪ ,‬מ"ז‪ ,‬י"ב)‪ ,‬בן‬ ‫זקנותו של אביו‪ .‬‏ ילמדנו**י‪.‬‬ ‫לולת ןר הוה‬ ‫בנ חק עב ‪)bbe‬‏ לכיה ו שב ל ל‬ ‫ישיבה אחת שישבו השבטים בעצה למכור את יוסף‪ ,‬כלכלה את העולם שבע שנים‬ ‫בשני רעבון‪no .‬‏ עבירתם כלכלה והעמידה את העולם‪ ,‬זכותיהן ‪yb‬‏ אחת כמה‬

‫וכמה‪ .‬וכן את מוצא במעשה העגל‪ ,‬וכו' בסלחתי כדבריך‪ .‬ילמדנוזזי‪.‬‬ ‫‪ 0‬השוה באופן שונה בב"ר‪ ,‬פפ'ד‪ ,‬ד' (הות"א‪.)4001 ,‬‬ ‫‪ 174‬השוה דה"א ה'‪ ,‬א'‪ .‬ומאמר זה הוא גם בת"ה‪ ,‬וישב א'‪ ,‬בסוף‪.‬‬ ‫‪ 2‬כלל דרשני זה של ר' אבהו נזכר בכמה מקומות ‪mem‬‏ ב"ר‪ ,‬פי"ב‪ ,‬ג'‪ ,‬הות"א‪,001 ,‬‬ ‫וש'נ)‪ .‬מפני שכל המאמר עד סופו מצויין כאן‪ :‬רבה פ"ד‪ ,‬ילמדנו‪ ,‬כנראה שהדרש בנוגע לאלופי‬ ‫עשו מקומו הראוי היה גם בב"ר‪ ,‬פפ"ד‪ ,‬אלא שחסר בנוסחאות שלפנינו‪ ,‬וכן חסר בת"ה ובת'ב‪.‬‬ ‫ב"ר‪ ,‬פפ"ד‪,‬‬

‫‪3‬‬

‫היינו‪:‬‬

‫‪4‬‬

‫‪5‬‬ ‫למעלה‪,‬‬ ‫‪65‬‬ ‫‪7‬‬ ‫ואף כאן‬ ‫‪.‬בפס'ר‬

‫בר‬

‫ה'‬

‫נחמן‪,‬‬

‫(הות"א‪,5001-6001 ,‬‬

‫ב"ר‪,‬‬

‫שם‪,‬‬

‫וש'נ)‪.‬‬

‫‪,6001-8001‬‬

‫וש'נ‪.‬‬

‫מכאן ראיה שנוסח ילמדנו היה כמו בב"ר‪ ,‬אולם בת"ה ובת"ב הענין נתקצר‪.‬‬ ‫עמ' ק'פ‪.‬‬ ‫וכן בת"ה‪ ,‬וישב‪ ,‬ריש ס" ב'‪.‬‬ ‫מאמר זה נמצא בת"ה‪ ,‬כי תשא‪ ,‬סוף סי" ב'‪ :‬א"ר יהודה בר שלום ישיבה אחת ‪ . . .‬וכמה‪,‬‬ ‫מי גרם לשבטים בפרשת שקלים שיתנו כופר נפשותיהן‪ ,‬מעשה הענל וכו" ‪yy‬‏ גם‬

‫י'‪ ,‬הוצ' מא"ש‪ ,‬מ'‪ ,‬ע"ב‪ ,‬והשוה‬

‫השוה גם‬

‫‪yT‬‏ ב"ר‪ ,‬פפ"ד‪ ,‬י"ז‪ ,‬הות"א‪.)0201 ,‬‬

‫מכאן נראה‬

‫שתחת‪:‬‬

‫ואף כאן מי גרם וכו' שבת"ה הנוסח היה‪ :‬וכן את מוצא במעשה העגל וכו'‪ .‬הסוף לא ניתן כאן‪,‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫שלג‬

‫מצל יח‪ ,‬לא היה ‪xop‬‏ לומר אלא צדיק*‪ ,+9‬מהו מצליח‪ ,‬שוהי‪ ,+9‬כד"א וצלחו‬ ‫את‪ +59‬הירדן ש"ב י"ט‪ ,‬‏ "ח)‪ ,‬א"ל הב"ה‪ :‬חייך שויתה אתה מה שלא ‪ym‬‏ אדם‬ ‫הראשון‪ ,‬חייך שאין קרבן יחיד דוחה ‪wan‬‏ אלא קרבן ‪aipes‬‏ שנ' ביום השביעי‬ ‫אלישמע וגו' (במ' ז'‪ ,‬מ"ח)‪ .‬‏ ילמדנו‪.‬‬

‫אשת אדוניו גו‪.‬‬ ‫קס"א‪ .‬דף ק"ד‪yts ,‬‏ לבר' ‪wj‬‏ ‪ rc.‬ותשא‬ ‫פעם אחת נתקבצו המצריות ובאו לראות יופיו של יוסף‪ ,‬מה עשת אשת פוטיפר‪,‬‬ ‫נטלה אתרוגין ונתנה לכל א' וא'‪ ,‬ונתנה סכין לכל א'‪ ,‬וקראה ליוסף והעמידתו‬ ‫לפניהם‪ ,‬כיון שהיו מסתכלות ביפיו של יוסף‪ ,‬היו חותכות את ידיהן‪ ,‬אמרה להן‪:‬‬ ‫ומה אתן בשעת אחת כך‪ ,‬אני שבכל שעה ושעה על אחת כמה וכמה‪ .‬וכל ‪yo‬‏ ויום‬ ‫היתה משדלתו ועמד ביצרו‪ ,‬שנ' ותשא אשת אדוניו את עיניה אל יוסףז‪9‬י‪ .‬‏ כיון‬ ‫שראה*‪roA *9‬‏ עצמו בהרוחה‪ ,‬התחיל אוכל ושותה ומסלסל בשערו‪ .+99‬א"ל הב"ה‪:‬‬

‫אביך מתאבל עליך‪ ,995‬ואתה אוכל ושותה ומסלסל בשערך‪ ,‬הרי אדונתך מזדוגת‬ ‫לך ומצירה לך‪ .‬מיד‪ :‬ותשא אשת אדוניו את עיניה אל יוסף‪ .95:‬ילמדנו‪.‬‬ ‫קס"ב‪ .‬דף ק"ה‪ ,‬ע"א (לבר' ל"ט‪ ,‬ח')‪| .‬הן א דני‪ .‬א"ר יהודה בר' שלום‪205‬‬ ‫למה מאן יוסף‪ ,‬לפי שראה איקונין של אביו‪ ,‬וא"ל‪ :‬יוסף יוסף‪ ,‬עתידין אחיך ליכתב‬ ‫באבני אפד‪ ,‬תרצה שתהיה חסר מכולם‪ 95‬ותהיה רועה זונות‪ ,‬לכך‪ :‬וימאן‬ ‫‏‪ Foye‬ראלימ רי ‪NO‬‏ אשת ארדנ "ו" ה ן ‪NTI‬‏ א"ל‪ :‬היייבעליך‬ ‫אחד מבני אדם‪.‬‬ ‫| ה|‪ 599‬אדני‪,‬‬ ‫לפניך‪ ,‬לפי שכל בני אדם ‪wp‬‏‬ ‫למדנו‪.‬‬ ‫‪3‬‏ ‪ Ty‬הפעם מאמר זה הוא בת"ה‪)YN ,‬‏ כ"ח‪ ,‬ות"ב‪wo ,‬‏ ל"ב בסוף‪ ,‬אולם מקומו היה נם‬ ‫פה בילמדנו‪.‬‬ ‫‪ 4‬בת"ה‪ :‬ואין מצליח אלא לשון שויה‪ ,‬ובת"ב‪ :‬אין מצליח אלא שוייה‪ .‬בב"ר‪ ,‬פפ'"ו‪ ,‬ד'‬ ‫(הות"א‪ )6501-7501 ,‬הדרש הוא‪ :‬ויהי איש מצליח‪ ,‬ר' ברכיה אמר גבר קפוז‪ ,‬הד"א וצלחו הירדן‬ ‫לפני המלך; ובמה'"ג א'‪ ,185 ,‬הנוסח‪ :‬ויהי איש מצליח‪ ,‬גבר ‪WNW‬‏ כד'א וצלחו הירדן לפני המלך‪.‬‬ ‫כבר באבער העיר שאולי צ"ל בת"ה ובת"ב‪ :‬שוור‪ ,‬תחת‪ :‬שויה‪ ,‬ולזה נוטה ‪tyn‬‏ אלבעק ‪yy‬‏‬ ‫בהערות בב"ר‪ ,‬שם)‪ ,‬אולם קשה לשער שכל המשפט משובש‪ ,‬היינו‪ :‬חייך שוורתה אתה מה שלא‬ ‫שוור אדם הראשון‪ ,‬ועוד הענין צריך עיון‪ ,‬ואכמ"ל‪.‬‬ ‫‪ 8‬במקרא חסר‪ :‬את‪.‬‬ ‫‪ 6‬בת"ה ובת"ב הנוסח שונה קצת‪.‬‬ ‫‪7‬‬

‫עד כאן נם בת"ה‪ ,‬וישב ה'‪ ,‬בדרשת ילמדנו לסדר ‪Sa‬‏ (למעלה‪ ,‬צד ‪ (503-603‬ושם‬

‫ישנו הסיום הטפוסי‪ :‬מנין‪ ,‬מן מה שקראו בענין‪ ,‬ותשא אשת אדוניו‪ .‬‏ ובאופן ‪YNA‬‏ ספור זה במה'ג‬ ‫א'‪( 095 ,‬השוה ‪yT‬‏ הצופה מארץ הגר‪ ,‬ד'‪.)43-58 ,‬‬ ‫‪ 8‬מכאן גם בת"ה‪ ,‬וישב ח'‪ :‬כיון שראה יוסף את עצמו בכך‪ ,‬התחיל אוכל וכו"‪.‬‬ ‫‪ 9‬שם נוסף‪ :‬ואומר ברוך שהשכיחני בית אבי‪.‬‬ ‫‪ 0‬שם נוסף‪ :‬בשק ואפר‪.‬‬ ‫‪1‬‬

‫השוה ‪lO‬‏ ב"ר‪ ,‬פפ'"ז‪ ,‬ג'‪-‬ד'‬

‫‪2‬‬

‫וכן בת"ה‪ ,‬וישב ח'‪.‬‬

‫(הות"א‪.)3601-4601 ,‬‬

‫‪ 8‬צ"ל‪ :‬מכללם‪ ,‬כמו בת"ה‪.‬‬ ‫‪ 4‬צ"ל‪‎:‬‬

‫‪oan‬‬

‫‪ 5‬מכאן חסר בת"ה‪ ,‬אולם בב' דפופים הראשונים‪ :‬אדני‪ ,‬אחד; הן‪ ,‬בני אדם‪.‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫שלב‬

‫הה"ד כי ארד אל בני אבל שאולה‪ ,‬ואין שאול אלא גיהנם‪99‬י‪ .‬תדע שכשראה אותו‬ ‫חי‪ ,‬אמר‪ :‬אמותה הפעם "שם‪ ,‬מ"ו‪ ,‬ל')‪ ,‬וכו" התם‪ .*%+‬‏ ילמדנו‪.‬‬

‫קנ"ט‪ .‬דף ק'ג‪ ,‬ע"ב (לבר' ל"ט‪ ,‬א') ויופף הורד מצרימה‪ .‬כשהב"ה‪ +5%‬רוצה‬ ‫לעשות שליחות‪ ,‬הוא עושה על ידי‪9%‬י‪ ,‬דכתי" ‪wap‬‏ ”> לזבוב (יש' ז'‪" ,‬ח)‪ ,‬ובצרעות‬ ‫ובצפרדעים ובחיות*‪ .%4‬תדע שבשעה שבקש לקיים ‪nan‬‏ ידוע תדע (בר' ט"ו‪a ,‬‏‬ ‫בקטן שבשבטים עשה שליחותו‪ ,‬ונמכר יוסף במצרים‪ ,‬וירד יעקב ובניו ופרעו את‬ ‫השטר‪ .‬לכך כת" ‪IDA‬‏ הורד מצרימה‪ ,‬הוריד>‪ %%‬אביו והשבטים‪.‬‬ ‫משל לפרה שמבקשים ליתן עול על צוארה‪ ,‬והיתה נמנעת מן העול‪ ,‬מה עשו‪ ,‬נטלו‬

‫את בנה מאחריה ומשכו אותה למקום שמבקשים לחרוש בו‪ ,‬והיה העגל גועה‪ ,‬והלכה‬ ‫שלא בטובה‪ ,‬כך ‪apw‬‏ הב"ה לקיים גזרת ידוע תדע (בר' ט"ו‪ ,‬י"ג) והביא עלילה לכל‬ ‫הדברים האלה‪mro .‬‏‬ ‫ק"פ‪ .‬דף ‪pA‬‏ ע"ב (לבר' ל"ט‪ ,‬ב'‪-‬ג')‪ .‬‏‬

‫כי‬

‫הרשע‪ +%9‬היה רואה שי'י עמו‪ ,‬ומהו ‏‬

‫וירא‬

‫י'י‬

‫אדוניו‬

‫אתו‪,‬‬

‫גגו‪ ,‬וכי פוטיפר‬

‫אלא שלא היה שמו של‬

‫הב"ה פוסק מפיו‪ ,‬נכנס לשמשו היה מלחש ואמר‪ :‬רבו' של עולם‪ ,‬אתה בטחוני אתה‬ ‫פטרוני‪ ,‬תנני לחן ולחסד ולרחמים בעיניך ובעיני פוטיפר‪ .+99‬א"ל‪ :‬מה אתה מלחש‪,‬‬ ‫שמא כשפים אתה עושה לי‪ ,‬והוא משיבו‪ :‬איני אלא מתפלל שאמצא חן בעיניך‪.‬‬

‫וגר"‪ .‬א"ר אבין הלוייי‪ +‬כשהיה יוסף מברך?‪ ,+9‬היה אדוניו‬

‫וירא אדוניו‬ ‫רואה אותו לוחש‪ ,‬א"ל‪ :‬מה אתה אומר‪ ,‬והוא א"ל‪ :‬אני מברך להב"ה‪ ,‬א"ל‪ :‬מבקש‬ ‫אני לראותו‪ ,‬א"ל יוסף‪ :‬אי אפשר שתראהו‪ ,‬הרי חמה מכמה שמשין שיש לו ואינך‬ ‫יכול להסתכל בה‪ ,‬בכבודו על אחת כמה וכמה‪ ,‬א"ל הב"ה‪ :‬בשבילך אני נגלה‬ ‫‏‪ roy‬השמ ךירר ‪eC‬‏ ‪ITT‬‬

‫‪DO‬‬

‫‪)en‬‬

‫‪eDaM‬‬

‫ודה‬

‫אלש‬

‫‪ 3‬בת"ב‪ ,‬וישב ח'‪ ,‬נמצאת רק מקצת אגדה זו כאן‪ :‬ד"א וימאן להתנחם‪ ,‬אלא אמר ‪?ypa‬‏‬ ‫אבינו הרי נפרצה ברית השבטים‪ ,‬כמה יגעתי להעמיד י"ב שבטים וכו'‪ ,‬אולם עיין בת"ה‪)yv ,‬‏‬ ‫ט'‪ ,‬ות"ב‪wO ,‬‏ "| היינו לבר' מ"ו‪ ,‬ל'‪ ,‬שמצויין גם כאן בסוף‪.‬‬

‫‪ 4‬השוה להלן‪ ,‬סי" ק"פ‪.‬‬ ‫‪5‬‬

‫מאמר זה בדרשת ילמדנו לסדר ל"ו בת"ה‪ ,‬וישב ג' ‪)yy‬‏ למעלה‪ ,‬צד נ‪ ,)03‬ושם (בספור‬

‫ע"א רבי ואנטונינוס) נאמר בשם רבי‪ :‬אבל זבובין הקב"ה עושה שליחותו בהן וכו'‪.‬‬ ‫‪ 6‬נראה שצריך להוסיף‪]poy :‬‏ שבבריותיו]‪ ,‬מקביל למה שנאמר אח"כ‪ :‬בקטן שבשבטים‬ ‫עשה שליחותו‪.‬‬ ‫‪ 7‬צ"ל‪ :‬ובכנים (עיין בת"ה)‪.‬‬

‫‪ 8‬המשך זה נמצא בת"ה‪ ,‬בסוף פי" ד'‪ :‬הוי ויוסף הורד מצרימה‪ ,‬אל תקרי הורד אלא‬ ‫הוריד אביו והשבטים למצרים‪.‬‬

‫א"ר תנחומא למה"ד לפרה וכו' ‪yyy‬‏ ת"ב‪ ,‬וישב ט'ו‪ ,‬הע' ס'‪,‬‬

‫‏‪ mem‬עוד ב"ר‪ ,‬פפ"ו‪ ,‬ב'‪ ,‬הות"א ‪ ,2501‬וש'נ)‪.‬‬ ‫‪9‬‬

‫ת"ה‪,‬‬

‫וישב‬

‫ח'‪.‬‬

‫‪ 0‬שם‪ :‬בעיניך‪ ,‬ובעיני כל רואי‪ ,‬ובעיני פוטיפר אדוני (אולם בב' דפוסים הראשונים רק‪:‬‬ ‫בעיניך‪ ,‬ולא יותר)‪ .‬המשפט‪ :‬ובעיני כל רואי‪ ,‬נוסף כנראה ע"פ הנוסח של התפלה הידועה אחרי‬ ‫ברכות השחר (השוה סר"ע‪ ,‬ח"א‪ ,‬צד ?)‪ :‬ותנני ‪?ny‬‏ ולחסד ולרחמים בעיניך ובעיני כל רואי וכו"‪.‬‬ ‫‪ 194‬מאמר זה חסר שם‪ ,‬ונמצא בת"ה‪ ,‬נשא ל'‪ ,‬ת"ב‪wo ,‬‏ ל"ד‪ ,‬אולם מכאן ראיה שהיה גם‬ ‫בילמדנו במקומו הראוי פה‪.‬‬ ‫‪ 2‬היינו‪ :‬להקב"ה ‪poy‬‏ בפירוש בת"ה‪ ,‬נשא ל')‪.‬‬

‫שלה‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫באזמיל ומרפא ברטיה‪ ,‬והב"ה במה שהוא מכה הוא מרפא‪ ,‬שנ' וממכותיך ארפאך‬ ‫(יר' ל'‪ ,‬י"ז)‪ .‬יוסף לא נמכר אלא על ידי‪.‬חלום‪ ,‬שנ' הנה בעל החלומות הלזה בא‪,‬‬ ‫לכו ונמכרנו לישמעאלים (בר' ל"ז י"ט וכ"ז)‪ ,‬ואף על ידי חלום יצא ‪pam‬‏‬ ‫תב ‏‪ Oe‬מו ים פו ער יה ‪:‬םלוח‬ ‫‪ ain‬מ" שק‬ ‫‏‪Toe‬‬ ‫ילמדנו‪.‬‬ ‫ויפות‬ ‫קסע הת סי ‪eS‬‏ ‪ )aan‬סיה ‪sGB‬‏ וב ‪NIM‬‏ יבשה‬ ‫כשבא פרעה*!‪ 9‬לומר החלום ליוסף‪apw ,‬‏ לבדקופ‪9‬ופ‪ .‬א"ל‪ :‬והנה‬ ‫תאר‪.‬‬ ‫היפ גת‬ ‫שר‬ ‫ב‬ ‫ת‬ ‫הל‬ ‫הביר‬ ‫הרת‬ ‫מו הת הב שט הל תי עטשופ‬ ‫תאר שם‪" ,‬ח)‪ ,‬א"ל יוסף‪ :‬לא ראית אלא יפות מראה ובריאות בשר (שם‪ ,‬ב')‪.‬‬ ‫הל םב השבע יפר החש אי כ תו גודל רת‪ ,‬הרע תיתאיר‬ ‫מאד ם‪" ,‬ט)‪ ,‬א"ל‪ :‬לא ראית אלא רעות מראה ודקות בשר (שם‪ ,‬ג')‪| .‬א"ל‪:‬‬ ‫שם כיב וו איל‪.‬‬ ‫גותב‬ ‫תב ו מל א ד תב וי‬ ‫המ ה שב סש ‪etat‬‏‬ ‫לא ראית אלא בריאות ‪wam‬‏‬

‫‪wo‬‬

‫ה')‪.‬‬

‫א"ל‪:‬‬

‫‪ynom‬‏‬

‫‪way‬‬

‫שבלים‬

‫‪wo‬‏ כ")‪ .‬א"ל‪ :‬לא ראית אלא‬ ‫קדים‬ ‫דקות שדופות‬ ‫צנומות‬ ‫דקות ושדופות קדים (שם‪ ,‬ו')‪ .‬התחיל פרעה תמה‪ ,‬א"ל‪ :‬אחרי הודיע אלהים ‪sms‬‏‬ ‫את כל זאת (שם‪ ,‬ל"ט)‪ ,‬אחרי היית כשחלמתי‪ ,‬שהודיע אלהים אותך וגו'זופ‪ .‬‏‬

‫יהיו‬

‫‏‪yaw‬‬ ‫‏‪toon‬‬

‫שם כ")‪ ,‬ארבע עשרה ‪wm‬‏ רעב היו ראויין להיות‪,%15‬‬ ‫שני רעב‬ ‫‏‪ YoU ony a), pon,‬גש יפי ה הג‬ ‫‪ aes‬פיה תר‬

‫ושבע‬

‫‪way‬‏ שים הנה‪ ,‬הרי ארבע עשרה‪ ,‬אלא שגזר‬

‫השבלים‬

‫הרקות‪,‬‬

‫יוסף עליהם ונעשו שבע‪ ,‬שנ' יהיו שבע שני רעב‪ .‬ילמדנו?\*‪.‬‬ ‫קס"ז‪ .‬דף ק"ח‪ ,‬ע"ב (לבר' מ"א‪ ,‬נ')‪ .‬בשעה שהעולם‪ 9?5‬בצער ובחרבן אסור‬ ‫לאדם להזקק לפריה ורביה‪ ,‬שלא יהא הב"ה עסוק בחרבן העולם ואתה בונה‪ ,‬הה"ד‬

‫בחסר ובכפן גלמוד (איוב ל'‪ ,‬ג')‪ ,‬כשהחסר והכפן בעולם‪ ,‬גלמוד‪ ,‬גלה ממטתך‪.195‬‬ ‫‪ 4‬בת"ה‪ :‬ולא מלך אלא ‪yv‬‏ חלום‪ ,‬אולם הנופח כאן הוא יותר נכון‪.‬‬ ‫‪ 5‬וכן בת"ה‪ ,‬מקץ ג'‪ ,‬וכאן הנוסח יותר ברור‪ ,‬והדרשן מבאר באופן זה את ‪]YN‬‏ הפגנון‬ ‫בנוגע לחלום פרעה בבר' מ'א‪ ,‬ב'‪-‬ו'‪ ,‬וי"ח‪-‬כ'ג‪.‬‬

‫‪ 7‬היינו‪ :‬את כל זאת‪.‬‬ ‫‪ 6‬בת"ה נוסף‪ :‬והיה מהפך לו את החלום‪.‬‬ ‫‪ 8‬מאמר זה הוא בת'ה ו' בקשר עם בר' מ"א‪ ,‬נ"ר‪ :‬מהו כאשר אמר יוסף‪ ,‬א"ר יהודה בר‬ ‫שלום י"ד ‪wm‬‏ של רעב היו ראויין לבא‪ ,‬שכן יוסף אומר ‪way‬‏ פרות ‪ ...‬ז' שני רעב‪ ,‬לפיכך‬ ‫כתיב כאשר אמר יוסף‪ .‬ועיין להלן סי' קס'ח‪ ,‬ומשם נראה שנשנה בילמדנו ‪,YD‬‏ כאן ושם‪.‬‬ ‫‪ 915‬בקטלוג ששון (ח"ב‪ ,386 ,‬ע"א) מצוטט‪ :‬ילמדנו וברבה‪ ,‬אולם זה טעות כי ‪,‬וברבה"‬ ‫רומז ‪vo‬‏ למאמר הנזכר בכ"י תיכף ומיד (בכ"י ניוזיורק‪ ,‬דף ק'ז‪ ,‬ע"ב‪ ,‬למטה)‪ :‬א"ר יהודה י"ד‬ ‫שנה היו שכן פרעה רואה ‪ . . .‬ויוסף חוזר ואו' לפרעה; בכ"י שלפנינו ישנו הציון הנכון בסוף‪:‬‬ ‫רבה פ"ט (היינו פפ"ט‪ ,‬ט'‪ ,‬הות"א‪.)8901 ,‬‬ ‫‪ 0‬השוה למעלה‪ ,‬סי' לץ‪ ,‬וסי' ט'‪ ,‬ומכאן ראיה שהיה בילמדנו גם פה‪ .‬במדרשי תנחומא‬ ‫שלפנינו מאמר זה נמצא רק בנוגע לנח (ת"ה‪ ,‬נח י"א‪ ,‬ת"ב‪ ,‬שם י"ז)‪.‬‬ ‫‪ 125‬כעין אל תקרי‪ ,‬גלמוד‪-‬גלה ממטה‪ ,‬בת"ה‪ ,‬ושם‪ :‬גלה מתשמיש המטה (אולם בב' דפוסים‬ ‫הראשונים‪ :‬גלה ממטה)‪ .‬אמנם בב"ר‪ ,‬פל"א‪”a ,‬‏ (הות"א‪ )669 ,‬הדרש של ר' ‪xap‬‏ הוא‪adom :‬‏‬ ‫הוי רואה את אשתך כאילו היא גלמודה ‪yy‬‏ בירוש' תענית‪ ,‬פ"א‪ ,‬דף ס"ד‪ ,‬ע"ד‪ ,‬שמצויין גם‬ ‫כאן‪ :‬עשה אשתך גלמודה)‪.‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫שלד‬

‫קס'ג‪ .‬לבר' (ל'ט‪"). ,‬‏ יום ‏ יום‪ .‬א"ר יהודה בר ‪ybmoos‬‏ ‪ wo‬עשר‬ ‫חדש היתה מתגרה בו‪ ,‬ואין יום יום אלא שנים עשר חדש‪ ,‬שנ' מיום ליום ומחדש‬ ‫‏‪ ow wind‬רשע רתסא( ‪',‬ג ‏ ‪').‬ז ‪.‬ונדמלי‬

‫קס"ד‪ .‬דף ק"ו‪ ,‬ע"א (לבר' ל"ט‪ ,‬י"ב)‪ .‬כשרצה הב"ה לברא את האשה*‪ ,95‬היה‬ ‫מחשב מאי זה אבר לבראתה‪ .‬אמר‪NO :‬‏ אברא אותה מן הראש‪NAN ,‬‏ רוחה גסה;‬ ‫‏‪ yo‬העין‪ ,‬‏‪ NAN‬סקרנית; מן הפה‪NAN ,‬‏ פשטית*‪ ;95‬מן האזן‪NAN ,‬‏ ציתנית; מן הידים‪,‬‬ ‫תהא גנבית; ‪oy‬‏ הרגלים תהא פרדנית‪ .‬מה עשאה‪ ,‬בראה מן הצלע‪ ,‬ממקום צנוע‪,‬‬ ‫כדי שתהא צנועה יושבת בבית‪ .‬ואעפ"כ יצאו‪ *99‬ידיהן‪ .‬לא בראה ‪oy‬‏ הראש שלא‬ ‫‏‪ NAN‬רוחה גסה‪ ,‬עמדו בנות ציון שהיתה רוחם‪ 9'5‬גסה‪ ,‬שנ' יען כי גבהו בנות ציון‬ ‫וגו' (יש' ג'‪ ,‬ט'ז)‪ .‬לא בראה מהעין שלא תהא סקרנית‪ ,‬עמדה חוה והיתה סקרנית‪,‬‬ ‫שנ' ותרא האשה כי טוב העץ וגו' (בר" ג'‪ ,‬ו")‪ .‬לא בראה מהפה שלא תהא פטטית‪,‬‬ ‫עמדה לאה והיתה פטטית‪ ,‬שנ' ותאמר לה המעט קחתך אישי וגו' (שם‪ ,‬ל'‪ ,‬ט"ו)‪,‬‬

‫בראה מן האוזן שלא תהא ציתנית‪ ,‬עמדה שרה‬ ‫י"ח‪ .)" ,‬לא בראה ‪oy‬‏ הידים שלא תהא גנבית‪,‬‬ ‫רחל (שם‪ ,‬ל'א‪ .)" ,‬לא בראה מהרגל שלא‬ ‫פרדניות‪ ,‬שנ' ותצא לאה (שם‪ ,‬ל'‪ ,‬ט"ז)‪ ,‬ותצא‬ ‫‪ydo‬‏ וזו שאמרנו בכשרות שבישראל ‪us‬‏ אבל‬ ‫ותתפשהו בבגדו לאמר שכבה‬

‫וכן ותדבר מרים (במ' י"ב‪ ,‬א')‪ .‬לא‬ ‫והיתה ציתנית‪ ,‬שנ' ושרה שומעת (בר'‬ ‫עמדה רחל והיתה גנבית‪ ,‬שנ' ותגנוב‬ ‫תהא פרדנית‪ ,‬עמדו לאה ודינה שהיו‬ ‫דינה ‪wo‬‏ ל"ד‪ ,‬א')‪ .‬א"ר יהודה בר‬ ‫בצנועות שבאומות העולם מה כתיב‪,‬‬ ‫עמי ילמדנו‪.‬‬ ‫קס"ה‪ .‬דף ק"ז‪ ,‬ע"א (לבר' מ"א‪s'c ,‬‏ כל דבר שיצא מפי הב"ה?‪ ,5:‬בקצבה‬ ‫הוא‪ .‬לשמש ‪mi‬‏ קץ‪ ,‬שנ' מקצה השמים מוצאו (תה' י"ט‪ ,‬ז')‪ .‬לשמים נתן קץ‪ ,‬שנ'‬ ‫ולמקצה השמים ועד קצה השמים (דב' ד'‪ ,‬ל'ב)‪ .‬לארץ נתן קץ‪ ,‬בורא קצות הארץ‬ ‫(יש' מ'‪ ,‬כ"ח)‪ .‬לחשך נתן ‪py‬‏ ‪ wo pp‬לחשך (איוב כ"ח‪ ,‬ג')‪ .‬ליציאת מצרים ‪mI‬‏‬ ‫קץ‪ ,‬ויהי מקץ שלשים ‪wm‬‏ ‘‪ wo‬י"ב‪ ,‬מ"א)‪ .‬ליוסף נתן קץ‪ ,‬ש' ויהי מקץ‬ ‫שנת ים ימ ים‪ ,‬מקץ שתים ימים ליציאת שר המשקים מבית הסוהר‪ .5:%‬א"ר‬ ‫יהושע בן לוי בא וראה שלא כמדת הב"ה מדת בשר ודם‪ ,‬מדת בשר ודם מכה‬ ‫‪6‬‬

‫וכן בת"ה‪,‬‬

‫שם‪.‬‬

‫‪ 7‬וכן בת"ה‪ ,‬וישב ו'‪ :‬בא וראה כשבקש הקב"ה לברוא את חוה‪ ,‬היה מבקש וכו'‪ .‬וע"א‬ ‫כל המאמר הזה השוה ב"ר‪ ,‬פי"ח‪ ,‬ב' (הות"א‪ 261-861 ,‬וש'נ)‪ ,‬ולמעלה‪ ,‬עמ' כ"ח‪-‬כ"ט‪.‬‬

‫‪ 8‬צ"ל‪ :‬פטטית‪ ,‬כמו ‪dnoy‬‏ (השוה פטיט‪ ,‬להלן‪ ,‬הע' ‪ ;)065‬ובת"ה‪ :‬פטפטנית‪.‬‬ ‫‪ 9‬צ"ל‪ :‬לא יצאו‪ ,‬כמו בת"ה‪.‬‬ ‫‪ 0‬צ"ל‪ :‬רוחן‪.‬‬ ‫‪ 115‬בת"ה נוסף‪ :‬ואין צריך לומר בשאר הנשים‪.‬‬ ‫‪ 215‬וכן בת"ה‪ ,‬מקץ א'‪ ,‬בדרשת ילמדנו לסדר לץ (למעלה‪ ,‬צד ‪pp :(903‬‏ שכל‬ ‫דבר ודבר שיוצא מפי הקב"ה בקצבה הוא נותן (אולם בב' דפוסים הראשונים כמו כאן‪ :‬בקצבה‬ ‫הוא‪ ,‬נתן לחמה קץ וכו')‪.‬‬ ‫‪ 38‬בת"ה‪)NA :‬‏ כשנחבש יוסף ‪PP‬‏ ‪ WO‬לו‪ ,‬שנ' ויהי מקץ שנתים ימים‪ .‬ומאמר ריב"ל נמצא‬ ‫‏‪ ow‬שלא במקומו בוישב‪DIA ,‬‏ סי' ט' (עיין למעלה‪ ,‬צד ‪ (903‬והשוה אג"ב‪ ,‬פס"ז‪ ,‬ג'‪)DTY ,‬‏ א'‪,‬‬ ‫‪-016—116‬‬

‫שלז‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫קז ‏‪ Anes TaN‬א ית לאה ‏ ‪.‬םיה "נא ‪.‬אירי לכ‪:‬‬ ‫‏‪ep‬‬ ‫אדם*‪ 95‬שהוא עני הוא ירא מהב"ה‪ ,‬וכשהוא עשיר אין עליו יראה‪ ,‬אבל יוסף כשהיה‬ ‫עני‪ %5+‬היה ירא את ''י‪ ,535‬דכתי" ואיך אעשה הרעה הגדולה הזאת וחטאתי לאלהים‬ ‫(שם‪ ,‬ל"ט‪ ,‬ט')‪ ,‬וכשנעשה מלך הוסיף יראה‪ ,‬שנ' את האלהים אני ירא‪ .‬ילמדנו פ'‬ ‫נש‪.%535‬‬ ‫קע"א‪ .‬דף ק"א‪ ,‬ע"א (לבר' מ'נ‪" ,‬ד)‪ .‬‏ ואל שדי וג'‪ .‬מה ראה יעקבז‪5:‬‬ ‫לברכם באל שדי‪ ,‬ללמדך שהרבה ‪»orp‬‏ עברו עליו‪ .‬במעי**‪ 5‬אמו ‪yw‬‏ מריב ‪yoN‬‏‬ ‫שנ' ויתרוצצו הבנים וגו' (שם‪ ,‬כ"ו‪ ,‬כ"ב)‪ .‬ברח מפני ‪yw‬‏ ללבן‪ ,‬ראה כמה צרות‬ ‫עברו עליו‪ ,‬הייתי ביום אכלני חרב וגו" (שם‪ ,‬ל"א‪ ,‬מ')‪ ,‬צרת דינה‪ ,‬צרת עשו‪ ,‬צרת‬ ‫רחל‪ .‬אחר כל הצרות ‪apw‬‏ לנוח קימעא‪ ,‬הרי צרת יוסף‪ ,‬אחר כך צרת שמעון‪,‬‬

‫אחר כך צרת בנימין‪ .‬אמר‪ :‬מי שאמר לשמים ולארץ די‪ ,‬יאמר לצרותי די‪ .‬ילמדנו‪.‬‬ ‫גו‪ ,‬והלא אין‪9‬י‪ 5‬דרך‬ ‫קע"ב‪( .‬לבר' ‪ptw‬‏ ‪ er‬וכו')‪ | .‬וטפבוח טבח‬ ‫המלכים להכין?‪eva 5+‬‏ לחברו‪ ,‬א"ר ‪ynp‬‏ ‪ wan‬היתה‪)RP ,‬‏ והכן אלא ‪van‬‏‬ ‫שנ' והכינו את אשר הביאו (שמ' ט"ז‪ ,‬ה')‪ .‬‏ ילמדנו‪ = .‬וה כן‪ ,‬אין והכן‪ 1+5‬אלא‬ ‫‏‪ naw‬כדלעיל?‪ ,*+‬הדה אמרה ששמר יוסף השבת עד שלא נתנה‪ .‬‏‬

‫ויגשו‬

‫אל‬

‫האיש אשר על בית יוסף גר ‪oy‬‏ "ט)‪ ,‬מלמד שהיה דוחפן לפנים‬ ‫ירד ירדנו שם כ')‪ ,‬ירידה היא לנו‪ ,‬בארצנו הייו‬ ‫‏‪ ym‬דוחפין אותו ‪dn‬‏‬ ‫ואלהי‬ ‫מפרנסים אחרים‪ ,‬עכשו אנו צריכים לפרנסתך‪ | .‬אלהיכם‬ ‫לת[ "לכם הממו |" ‪)oG‬‏ מכל ‪opi‬‏ ‪SDDOD‬‬ ‫אהבותיבכם‬ ‫בא אלי שם) ויוצא אליהם את שמעון שם)‪ ,‬א"ר יצחק‪:94‬‬ ‫עכיר כהרין ערעורא‪ ,‬א ב כ ם" הק [" שם‪ [50 ,‬אב יכ ם‪ ,‬ה יעקב‪,‬‬ ‫זה יצתק‪ :‬ויאמרו" שלום לעבדך "לאב ינר שם‪snA ,‬‏‬ ‫היק‬ ‫א"ר חייה חד בבלי א"ל לחבריה‪ :5++‬מה ‪yaT‬‏ אבא‪ ,‬א"ל‪ :‬אמך שאלה בך‪559545 ,‬‬ ‫‪ 4‬שם‪ :‬עבד‪.‬‬ ‫‪ 3‬וכן בת"ה‪ ,‬נשא‪ ,‬סוף סי' כ"ח‪ ,‬ת"ב‪ ,‬שם >‬ ‫‪ 5‬שם נוסף‪ :‬כשהיתה אדונתו משדלתו [בדברים]‪ ,‬והוא אמר לה ואיך אעשה וגו'‪.‬‬

‫‪ 6‬השוה למעלה‪ ,‬צד ‪.198‬‬ ‫ראה גם למעלה‪,‬‬

‫‪ 7‬השוה ת"ב‪ppp ,‬‏ י"ב‪ ,‬ות"ה י" באמצע‪)vo ,‬‏ הנוסח ביותר שלמות‪.‬‬ ‫‏‪ fay‬קעיה‪ .,‬העי‪882 .‬‬ ‫‪ 8‬צ"ל‪ :‬עד שהוא במעי אמו‪ ,‬כמו שם‪.‬‬ ‫‪ 9‬מאמר זה הוא בת"ה נשא‪ ,‬סוף סי' כ"ח‪ ,‬ת"ב‪wo ,‬‏ ל"ג‪ ,‬אולם מכאן נראה שהיה גם בילמדנו‬ ‫פה‪.‬‬ ‫‪ 0‬בקטלוג ששון (ח"ב‪ ,836 ,‬ע"ב‪ ,‬למטה)‪ :‬לאכול‪ ,‬וכן בת"ב‪ ,‬שם‪ ,‬אלא שבאבער הגיה‪:‬‬ ‫להכין‪no ,‬‏ בכ"י ‪?yrp‬‏ ישנו תקון מטושטש שנראה כמו‪ :‬לאכול‪.‬‬ ‫‪ 145‬כל פסקא זו עד ‪,‬כאן שמענו" נמצאת בב"ר‪ ,‬פצ"ב‪ ,‬ד'‪-‬ה' (הות"א‪ ,)0411-2411 ,‬אולם‬ ‫אין "‪aD‬‏ שקפנינו ציון לזה‪ ,‬ונראה כאלו המאמר ‪ray‬‏ גם מילמדנו‪ ,‬וכן ‪rp‬‏ ציון לב"ר בכ"י ‪wep‬‏‬ ‫(עיין קטלוג‪ ,‬ח"ב‪ ,396 ,‬ע'א וע"ב)‪.‬‬ ‫‪ 8‬בב'ר‪ :‬ר' חגי בשם ר' יצחק‪.‬‬ ‫‪ 9‬היינו‪ :‬שנ' והכינו את אשר הביאו‪.‬‬ ‫‪ 4‬שונה בב"ר‪ :‬ר' חייא רבה חמא חד בבלי‪ ,‬אמ' ליה (היינו ר"ח לבבלי זה)‪ +‬מה עביד‬ ‫אבא וכו'‪.‬‬ ‫‪ 5‬צ"ל‪[ :‬א"ל] כלפי לייא‪ ,‬וב' מלות האחרונות חסרות בב"ר‪.‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫שלו‬

‫וכן אתה מוצא בנח שנאסר בתשמיש המטה כל אותן הימים שהיה בתיבה‪ ,‬וכן אתה‬ ‫מוצא ביוסף‪ ,‬שנ' וליוסף יולד וגו'‪ .‬‏ ילמדנו‪ ,‬ירושלמי פ"ק דתענית??‪.5‬‬ ‫מהו כאשר אמר‬ ‫קפ"ח‪( .‬לבר' מ'א‪ ,‬נ'ד)‪| .‬כאשר אמר יוסף‪,9‬‬ ‫יוסף‪ ,‬א"ר יהודה‪ 5*+‬י"ד שנה היו ראויין ‪daw‬‏ וכו' ‪ 55525‬אלא שנזר יוסף ונעשו‬ ‫‏‪ yaw‬שנ' יהיו ‪way‬‏ שני רעב (שם‪ ,‬כ"ז)‪ .‬ילמדנו‪.‬‬ ‫ג‬ ‫‪" Nin FoI‬טילשה‬ ‫קס'ט‪ .‬‏‪sey stot sty wp AT‬‬ ‫בא וראה כמה שכר נתן הב"ה ליוסף‪ ,‬על שנמנע ‪oy‬‏ העבירה*"?‪ .5‬א"ל הב"ה‪ :‬אתה‬

‫לא שמעת אל אשת אדונך‪ ,‬אני ממליכך*?‪ 5‬ויהיו כולם שומעין לדבריך‪ ,‬הה"ד אשר‬ ‫יאמר לכם תעשו (שם‪ ,‬מ"א‪ ,‬נ"ה)‪ ,‬ועל פיך ‪wp‬‏ כל עמי (שם‪ ,‬מ')‪ ,995‬ועל ששלט‬ ‫ביצרו השליטו הב"ה ‪aob‬‏ העולם‪ ,‬שנ' ‪MDA‬‏ הוא השליט על הארץ‪rom ,‬‏ ששלט‬ ‫ביצרו יהיה‪ *?9‬שליט על הארץ‪ .‬ילמדנו פ' נשא‪ .‬וירא ‪IDF‬‏ את ‪ROP‬‏‬ ‫אליהם‪,‬‬ ‫שם‪ ,‬מע‪ ,‬ז')‪ ,‬רחם עליהם‪ .999‬ילמדנו‪ | .‬ויתנכר‬ ‫ויכירם ‏‬ ‫מהו ויתנכר אליהם!‪ ,95‬מלמד שנעשה ‪dno‬‏ כנכרי‪ .‬נטל הגביע ‪mpw‬‏ בו‪ .‬א"ל‪:‬‬ ‫מרגלים ‪sno‬‏ (שם‪ ,‬מ"ב‪ ,‬ט')‪ ,‬א"ל‪ :‬כנים אנחנו (שם‪ ,‬י"א)‪ ,‬א"ל‪ :‬אם כנים ‪sno‬‏ למה‬

‫לא נכנסתם כולכם בפתח א'‪ ,‬אמרו לו‪ :‬שכך ‪ym‬‏ לנו ‪sar‬‏ אמר להם‪ :‬ומה טבכם‬ ‫בשוק של זונות‪ ,‬א"ל‪ :‬אבדה אבדה לנו ואנו מבקשים עליה‪ ,‬אמרנו שמא אנו מוצאים‬ ‫אותה‪ ,‬א"ל‪ :‬כך אני רואה בגביע שלי‪wo ,‬‏ מכם החריבו כרך גדול של שכם‪ ,‬ואחר‬ ‫כך מכרתם אחיכם לערביים‪ ,‬מיד נזדעזעו ואמרו‪ :‬שנים עשר אנחנו אחים בני אבינו‪,‬‬

‫א"ל‪ :‬והיכן הם השנים‪ ,‬אמרו לו‪ :‬האחד איננו כי מת והאחד אצל אביו‪ ,‬א"ל‪ :‬לכו‬ ‫והביאו אותו‪ .‬‏ ויכר יוסף את אחיו שם ח')‪ ,‬רחם עליהם?‪,*9‬‬ ‫שלא רחמו עליו‪ .‬‏ ילמדנו‪.‬‬ ‫לא הכירוהו‪,‬‬

‫והם‬

‫‪ 2‬דף ס"ד‪ ,‬ע"ד‪ ,‬אולם ‪wo‬‏ הנוסח ‪ena‬‏‬ ‫‪ 3‬בקטלוג ששון (ח"ב‪ ,886 ,‬ע"א) מצוטט קודם זה כאלו מילמדנו‪ :‬ותחלנה ‪way‬‏ שני הרעב‪,‬‬

‫נכנסו חולניות ‪. .‬לא כך אמר יוסף‪ ,‬אולם מאמר זה מצויין בכ"י ניריורק לנכון ‪)yb‬‏ הגליון)‪:‬‬ ‫רבה‬

‫פ' צ' (היינו סי' ו'‪ ,‬הות"א‪ ,)6011 ,‬ומאמר‬

‫ילמדנו מתחיל מן ‪,IRW‬‏ אמר יוסף" וכו"‪.‬‬

‫‪ 4‬היינו‪ :‬בר שלום‪.‬‬ ‫‪ 5‬היינו למעלה‪ ,‬סי' ‪poM‬‏ בסוף (והשוה הע' ‪(815‬‬ ‫‪ 6‬בת"ה‪ ,‬נשא‪ ,‬כ"ח‪ ,‬ות"ב ל"ב‪ ,‬חסר מן ‪,‬בא וראה"‪ ,‬ונמצא רק מן‪ :‬א"ל הב'"ה וכו'‪.‬‬ ‫‪ 725‬שם‪ :‬חייך‪ ,‬אני ממליכך על מצרים‪.‬‬ ‫‪ 8‬שם נוסף‪ :‬ולא יעשו בני פלטרין שלי דבר חוץ מדעתך‪.‬‬ ‫‪ 9‬צ"ל‪ :‬נהיה‪ ,‬ושם‪ :‬על ששלט ביצרו נעשה שליט בארץ‪.‬‬ ‫‪ 0‬השוה סוף הסימן‪.‬‬ ‫‪ 1‬וכן בת"ה‪ ,‬מקץ ח'‪ .‬על הגליון נרשם‪ :‬רבה צ'א (היינו‪ :‬ס" ו'‪ ,‬הות"א‪,)3211-4211 ,‬‬ ‫אולם כל הפיסקא שם מסי' ה' והלאה )‪ 8111‬והלאה) איננה מעיקר ב"ר‪ ,‬ונובעת ממדרש שהתחיל‬ ‫‪haw‬‏ ‪( * . . )4 otnip‬למעלה‪ ,‬עמ' מ'ה)‪ ..‬הנופה ‪SNI‬‏ ‪ niN‬דוסה לוחי של‪ .‬כיי לונדון של‬ ‫ב'ר‬

‫(הות"א‪,‬‬

‫‪.)4211‬‬

‫‪ 2‬מאמר זה נמצא בת"ה‪ ,‬מקץ‪ ,‬סוף פי" ו'‪ ,‬בקשר ‪yo‬‏ הפסוק‪ :‬וירא יוסף (מ"ב‪ ,‬ז')‪ ,‬ועיין‬ ‫בראש הסימן כאן‪ ,‬אולם הנוסח פה הוא יותר נכון‪ ,‬כי ‪,‬והם לא הכירוהו" הוא בפסוק ח'‪ ,‬ולא‬ ‫בז' ‏ עהשוה ב"ר‪ ,‬פצ'א‪ ,‬ז'‪ ,‬הות'א‪ 7211 ,‬הע" לשו' ‪.)2‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬ ‫עליהם‪,‬‬

‫והשגתם‬

‫ואמרת‬

‫אל‬

‫יהם‪,‬‬

‫שלט‬

‫הוי שגה‪ 95‬אותם בדברים‪ ,‬אחת‬

‫רכה ואחת קשה‪ .‬ילמדנו‪.‬‬ ‫קע'ה‪ .‬דף קי"ב‪ ,‬ע"א (לבר' מ"ד‪" ,‬נ‪-‬ט"ז)‪ = .‬א"ר יצחק‪ 5*+‬שבטים ‪paw‬‏ על‬ ‫בנימין‪ ,‬יצא ממנו מרדכי שקרע על כל ישראל‪ ,‬דכתי' ויקרע מרדכי את בגדיו‬ ‫(אסתר ד'‪ ,‬א')‪ .‬כשנמצא הגביע באמתחת בנימין‪ ,‬עמדו השבטים והיו מכין וחובטין‬ ‫לבנימין על כתפיו וא"ל‪naN :‬‏ בר גנבתא וכו'*‪ 55‬בין כתפיו שכן (דב' ל'ג‪ ,‬‏ "ב)‪,‬‬ ‫ילמדנו‪| .‬ויבא יה ודה ‪nt‬‏ והלא בכל יום ויום הוא יוצא לדון בבימה‪ ,‬אלא‬ ‫אותו היום לא יצא‪ ,‬אמר‪ :‬איני מבייש את אחי בפני המצריים‪ .‬‏ ויאמר להם‬ ‫יוסף גו'‪ ,‬אמר להם‪ :‬אני אומר לכם למה גנבו הנער הזה‪ ,‬כדי לקסום בו ולידע‬ ‫‏‪ jon‬אחיו‪ .‬ילמדנו‪ | .‬האלהים מצא‪ ,‬אל תקרי מצא אלא מוצא‪ ,‬לעולם‬ ‫‏‪ PR‬שני אחים נכנסין לבית המשתה‪ ,5%55‬ואנחנו נמצינו בערוגה אחת בעון ‪SNI‬‏ שהיה‬ ‫‏‪ arpa‬ילמדנו‪.‬‬ ‫קע"ו‪ .‬דף קי"ב‪ ,‬ע"א וע"ב (לבר' מ"ד‪ ,‬י"ח והלאה)‪ .‬בני אם ערבת וגו'‪ ,‬עשה‬ ‫זאת וג' (מש' ו'‪ ,‬א' וגו")‪ .‬לפי שאמר יהודה‪ :‬אנכי אערבנו "‪DI‬‏ מ'ג‪ ,‬ט')‪ ,‬כשנתפש‬ ‫‏‪ pons‬כל" א" ןא" ‪naJ‬‏ ‪ ne eh‬חיה *כנגדוה הערב‪ ,‬לכך' וגיגש ‪NOT‬‏‬ ‫יה ודה*‪ .%5‬א"ר יהושע‪ %%55‬מי הוא שרו של שור‪ ,‬הארי‪ ,‬כך ‪YDDA‬‏ הוא שור‪ ,‬בכור‬ ‫שורר הדר ‪ 2‬נדב" ל'ג "ז)‪ ,‬ויהודה הוא ארי‪ ,‬ור אריה יהודה (בר" מ"ט‪ ,‬ט')‪ ,‬מו‬ ‫יעמד‪ 9955‬כננד השור‪ ,‬הארי‪ ,‬לכך ויגש אליו יהודה‪yraw .‬‏ אליו‬ ‫יה ודה‪ww ,‬‏ בתוכחות‪9%‬ף‪ ,‬ב י אדני‪ ,‬אל תעבר עליו מדת הדין‪ .‬‏ ידבר‬ ‫נא עבדך דבר באזני אדני‪ ,‬הה ראוי לומר לפני אדני‪ ,‬אלא מלמד‬ ‫כשם שאתה‬ ‫שהיה מדבר אחת רכה ואחת קשה‪ ,‬‏ כי כמוך כפרעה‪,‬‬ ‫ופרעה גדולים במקומכם‪ ,‬כך אנו גדולים במקומנו‪ .‬א"ל יוסף ליהודה‪ :‬אני רואה‬ ‫בך שאתה פטיט*‪ 995‬גדול‪ ,‬כלום יש פטיט באחיך כמותך‪ ,‬א"ל‪ :‬מפני שאני ערב‬ ‫‪3‬‬

‫בת"ה ות"ב‪wM :‬‏ (ועיין הערת באבער‪ ,‬סי" צ'ג)‪ ,‬ובמה"ג‪ ,‬א'‪ ,256 ,‬למעלה‪ :‬שנשג אותם‬

‫בדברים "‪yx‬‏ שָנְשָנ)‪ ,‬ובילקוט‪WW :‬‏ והמובן כאן‪ :‬שוגה (ויותר נכון‪ :‬מַשגה) הוא גם כן להתעות‬

‫אותם בדברים‪.‬‬ ‫‪ 4‬וכן בת"ה‪ ,‬שם; ובת"ב‪ ,‬שם‪ ,‬חסר‪ .‬והשוה ב"ר‪ ,‬פפ"ד‪ ,‬כ' (הות"א‪ ,5201 ,‬וש'נ)‪ ,‬בשם‬ ‫ר' פינחס משם ר' הושעיה‪ ,‬ופצ"ב‪ ,‬ח' (שם‪.)8411 ,‬‬ ‫‪ 5‬הציון ‪MIN‬‏ למה שמצוטט בכ"י מרבה (פצ"ב‪ ,‬ח'‪ ,‬שם‪ :)7411 ,‬אמרי ליה מה דין גנבא‬ ‫בר גנבתא‪ ,‬א"ל‪ :‬יש כאן שעיר‪ ,‬יש כאן אחים מוכרים אחיהם‪.‬‬ ‫‪ 6‬בת"ב נוסף‪ :‬ביחד מפני העין (הרע)‪.‬‬ ‫‪ 7‬בת"ה‪ ,‬ויגש‪ ,‬סוף סי' ב'‪ ,‬הנוסח שונה קצת‪ ,‬והנוסח כאן דומה לזה שבסוף סי' א'‪ :‬כשנמצא‬ ‫בשקו של בנימין‪ ,‬כל אחד וא' הפך פניו‪ ,‬ומי עמד כנגדו הערב‪ ,‬וינש ‪xop‬‏ יהודה ‪yyy‬‏ למעלה‪,‬‬ ‫צד‬

‫‪,033‬‬

‫הע' ‪.)553‬‬

‫‪8‬‬ ‫‪0‬‬

‫‪ 9‬צ"ל‪ :‬עמד‪.‬‬ ‫היינו‪ :‬בר נחמיה (ת"ה‪ ,‬מקץ ג')‪.‬‬ ‫וכן בת"ה‪ ,‬וינש ה'‪ ,‬כל המאמר בשנויים והוספות‪.‬‬

‫‪3‬‬

‫בגליון ‪ipA‬‏ הפירוש‪ :‬דברן ומשמיע קול‪ .‬והשוה פטטית‬

‫(למעלה‪ ,‬ס" ‪po‬‏‬

‫להעיר על הוספה משונה בת"ה‪ ,‬וינש ד' (בדפוס ויניציאה‪ ,‬שנת ש'"ה‪ ,‬דף כ'‪ ,‬ע"ר)‪:‬‬

‫‪yw‬‬

‫אמר להן‬

‫שלח‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫לייא‪ ,‬אמינא לך כדין ואמרת לי כדין‪ ,‬א"ל‪ :‬שואלים על החיים ואין שואלים על‬ ‫רוו‬ ‫המתים‪SS ,‬‏ ה ש ל רם' ‪NS‬‏ ‪ oos‬זה יעקב‪ ,‬יהוק ו" וה יצה הסימא‬ ‫‪a3‬‏ ‪ENA onoG‬‬ ‫‏‪ ‘oo‬לעבדך" לבאינה אהל*ם"יתנך‬ ‫יהושע‪ 5+%‬לפי ששמענו חנינה ‪ANNI‬‏ עשר שבטים‪ ,‬ובשבט בנימין לא שמענו חנינה‪,‬‬ ‫רחמיו אל‬ ‫‪IDF‬‏ כי נכמרו‬ ‫והיכן שמענו‪ ,‬כאן שמענו‪ .‬‏ וימהר‬ ‫אחיו‪ ,‬כשהביאוז‪ *+‬בנימין אל יוסף‪ ,‬שאלו‪ :‬היש לך אח‪%‬י‪ ,5‬א"ל‪ :‬היה לי אח‬ ‫ומת‪ ,‬ומיום שנלה אחי ירד אבי מעל המטה ‪nwa‬‏ על גבי קרקע‪ ,‬ולא עוד אלא בכל‬

‫שעה שאני רואה (דף קי"א‪ ,‬ע"ב) כל אחד ואחד ‪yva‬‏ אצל אחיו‪ ,‬ואני יושב לבדי‪,‬‬ ‫זולגין עיני דמעות‪ .‬באותה שעה נתגלגלו רחמיו של יוסף עליו‪ ,‬הה"ד וימהר יוסף כי‬ ‫נכמרו רחמיו על אחיו‪ .‬ילמדנו‪.‬‬

‫‏‪ "yp‬דף קי"א‪ ,‬ע"ב (לבר' מ'ג‪ ,‬ל"ג)‪ .‬מאי דכתי'‪9‬י‪ 5‬זאב וטלה ירעו כאחד‬ ‫ואריה כבקר יאכל ‪nay‬‏ (יש' פ"ה‪ ,‬כ"ה)‪ ,‬זאב‪ ,‬זה בנימין‪ ,‬טלה‪ ,‬אלו השבטים‪ ,‬שה‬ ‫פזורה ישראל‪( 955‬יר' נ'‪" ,‬ז)‪ ,‬ואריה‪ ,‬זה יהודה‪ ,‬כבקר‪ ,‬זה יוסף‪ ,‬בכור שורו (דב'‬ ‫ל"ג‪ ,‬י"ז)‪ ,‬נמצאו כולם אוכלים כאחד‪ ,‬ואימתי‪ ,‬‏ וישבו לפניו ‪naw‬‏ ילמדנו‪.‬‬ ‫‪Bae‬‬ ‫‪‎‬ירק ‪AUS‬‬ ‫‪ ory‬ףד אייק ביט" "רבלעו ‪,‬דימ הרר ב‬ ‫אמ' יוסף‪ :‬אם אני משלח אותם בלילה‪ ,‬אין כל בריה יכולה להם‪ ,‬שהרי נמשלו‪‎‬‬ ‫לחיות‪ ,‬גור אריה יהודה (שם‪ ,‬מ"ט‪ ,‬ט')‪ ,‬נפתלי אילה שלוחה (שם‪ ,‬כ"א)‪ ,‬יהי דן נחש‪‎‬‬ ‫(שם‪ ,‬י"ז)‪ ,‬וכתי' תשת חשך ויהי לילה בו תרמוש כל חיתו יער‪ ma‘ ‎‬ק"ד‪ ,‬כ')‪‎.255‬‬ ‫‪ no‬יצאו מן העיר לא הרחיקו‪ Ro‘ ‎,‬יסף‪ so ‎:‬ירחיקו אין כל‪‎‬‬ ‫בריה יכולה להם‪ ,‬קום רדף אחרי האנשים‪ ,‬כל זמן שאימת העיר‪‎‬‬ ‫‪ 6‬היינו‪ :‬בן לוי‪ ,‬וכן ישנו נא בב"ר (שם‪(2411 ,‬‬ ‫‪ 7‬מאמר זה בשינויים בת"ה‪ ,‬ויגש ד'‪ :‬והלכו אצל אביהם עד שהביאו את בנימין והעמידוהו‬ ‫לפני יוסף וכו' ‪)»wA‬‏ ‪ wo‬הוספה בדפוס מנטובה‪YY ,‬‏ ת"ב‪ ,‬מבוא‪ ,761 ,‬למטה)‪ .‬וכעין מאמר‬ ‫זה גם בב"ר‪ ,‬פצ'ג‪ ,‬ז' (הות"א‪ ,)4611-5611 ,‬בפיסקא שנובעת ממדרש מש'ה ברוה"ק ע"י‪'...‬‬ ‫(שם‪ ,1611 ,‬והשוה למעלה‪ ,‬עמ' מ"ה)‪.‬‬

‫‪ 8‬שאלה זו חסרה לגמרי בת"ה‪ ,‬ובב"ר (שם‪ :)4611 ,‬והיה משאיל אותו‪ :‬בני‪ ,‬אח יש לך‪,‬‬ ‫א"ל‪ :‬אח היה לי ואיני ‪yoy‬‏ להיכן הלך‪ .‬וכאן ‪noom‬‏ כל האגדה ע"א שמותיהם של בני בנימין‬ ‫(והיא חסרה גם בב' דפוסים הראשונים של ת"ה‪ ,‬ונוספה בדפוס מנטובה)‪.‬‬ ‫‪ 945‬מאמר זה בת"ה‪ ,‬ויגש ח'‪ ,‬ת"ב ט'‪ ,‬וב"ר‪ ,‬פצ"ה‪ ,‬א' (הות"א‪ ,)7811 ,‬בתוך הפתיחתא לסדר‬ ‫מ"ב (למעלה‪ ,‬צד ‪ (733‬אולם כאן אין ציון‪ :‬ילמדנו פ' וינש‪ ,‬ובכן כנראה היה גם פה בילמדנו‬ ‫שלפני בעל ילת"ת‪.‬‬ ‫‪ 0‬שם נוסף‪ :‬ירעו כאחד‪ ,‬אימתי‪ ,‬כשירד בנימין עמהם‪AM ,‬‏ יעקב אומר לא ירד בני‬ ‫עמכם‪ ,‬כיון שהגיעה השעה וירד עמהם היו ממצעין אותו ומשמרין אותו‪ ,‬וכן יוסף‪ ,‬וישא עיניו‬ ‫וירא את בנימין אחיו בן אמו וגו'‪ .‬אריה‪ ,‬זה יהודה וכו'‪ .‬אולם ‪way‬‏ כל הוספה זו הוא קשה‬ ‫(והשוה ב"ר‪ ,‬הות"א‪ ,7811 ,‬הע' לשו' ‪ ,)3‬וכאן היא חסרה לגמרי‪.‬‬ ‫‪ 155‬ת"ה‪ ,‬מקץ י'‪ ,‬ות"ב י"ג‪ ,‬ובמקום האחרון‪ :‬ולמה לא שלחן בלילה‪.‬‬ ‫‪ 2‬מן‪ :‬וכתי'‪ ,‬חסר בת"ה ות"ב‪ ,‬אולם השוה מה" א'‪ :156 ,‬מפני שהן משולין בחיות‪ ,‬שאין‬ ‫שולטין אלא בלילה‪ton‘ ,‬‏ ‪ nen‬חשך ‪ ...‬יער‪.‬‬

‫שמא‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫יוסף ‏‪ ja‬יעקב‪ ,‬וכו' לעיל‪ .%%5‬א"ל‪ :‬מפני מה אתם מסתכלים לכאן ולכאן‪ | ,‬אני‬ ‫‪ Sk‬דימה ‪,‬םתמשנהתהפ אליו ןלפיד הונעל ‏‪Anos‬‬ ‫‏‪oT:‬‬ ‫א"ר יוחנן*‪ 95‬אוי לו לאדם מיום הדין‪ ,‬אוי לו מיום התוכחה‪ ,‬ומה יוסף כשאמר אני‬ ‫יוסף אחיכם‪ ,‬פרחה נשמתם ולא יכלו לענותו ונבהלו מפניו‪ ,‬כשיבא הב"ה לדין על‬

‫שם‪ ,‬ה כיון שראה‬ ‫אחת כמה וכמה‪ .‬ילמדנו‪ | .‬אני יוסף אחיכם‬ ‫יוסף שהיתה ‪dno‬‏ בושה גדולה‪ ,‬אמר להם‪ :‬גשו נא אלי‪ ,‬ויגשה ‪pay‬‏‬ ‫והראה ‪dno‬‏ המילה‪ .‬א"ר יודן‪ %%%5‬כשהיה ‪non‬‏ יהודה עולה‪ ,‬היו ב' שערות יוצאות‬ ‫מתוך לבו וקורעות את בגדין‪ .995‬וכיון שראה יוסף כך‪ ,‬אמר‪ :‬עכשו תאבד מצרים‪.‬‬ ‫א"ר שמעון ‪ay‬‏ לקיש משל לשני אטליסין‪9‬ז‪ 5‬תפוסין זה בזה‪ ,‬כיון שהרגיש א' מהם‬ ‫שהוא נצוח‪ ,‬אמר‪ :‬עכשו ינצחני ואני מתבייש בפני הכל‪ ,‬מה עשה‪ ,‬נשקו על ידיו‪,‬‬ ‫שככה חמתו של אטליפ‪:‬ז‪ 5‬הגדול‪ ,‬כך כשראה יוסף שעלתה חמתו של יהודה‪ ,‬נתיירא‬ ‫שמא יתבייש בפני מצרים‪ ,‬מיד אמר לאחיו‪ :‬אני יופסף אחיכם‪ .‬ילמדו‪.‬‬ ‫רתוה‬ ‫שבל‬ ‫השח דחפ עריא גלבך עמ ה ‪SNO‬‏ ההקר ‪NNE‬‏ וה‬ ‫ללמדך שבכל מקום שהיה הולך היה ‪yop‬‏ בתורה?**‪ ,5‬והיינו דכתי' ואת יהודה‬ ‫שלח לפניו להורות (שם‪pj ,‬‏ כ"ח)‪ .‬‏ ילמדנו‪.‬‬ ‫גתבכרמ‬ ‫רפאיו ‪.‬ףפוי‬ ‫‏‪' Ry yep an ey‬רבל( ומ ‏ ‪).‬ט'כ‬ ‫א"ר יודן‪ %5‬ב' בני אדם ראו מן הכבוד מה שלא ראה בריה בעולם‪ :‬יעקב ויתרו‪.‬‬ ‫יתרו כשבא אצל משה‪ ,‬וכו' התם‪ .5*+‬יעקב כשבא אצל יוסף‪ ,‬מה כתיב בו‪ ,‬ויאסר‬ ‫יוסף מרכבתו וגו'‪ ,‬מי היה רואה יוסף יוצא ולא היה יוצא‪ ,‬יצא יוסף‪ ,‬זקני פרעה‪,‬‬ ‫ועבדי ביתו‪ ,‬מי רואה זקני פרעה וזקני ארץ מצרים יוצאים ולא יצא‪ ,‬עד שיצאו כל‬

‫מצרים‪ ,‬לקיים מה שנ' כבוד חכמים ינחלו (מש' ג'‪ ,‬ל'ה) ילמדנו‪.‬‬ ‫‪ 6‬הציון הוא למה שמצוטט בכ"י מקודם מרבה‪ ,‬פר' צ' (היינו‪ :‬סי" ח'‪ ,‬הות"א‪-9611 ,‬‬ ‫‪ 0‬והיה קורא אותו יוסף בן יעקב‪ ,‬והיו מסתכלין בארבע פנות הבית‪.‬‬ ‫‪ 7‬וכן בת"ה בשמו‪ ,‬אולם ‪avo‬‏ אחרים בב'ר‪ ,‬פצ"‪ ,‬ט' (הות"א‪ ,9511-0611 ,‬וש'"נ)‪ ,‬וי"א‬ ‫(שם‪ .)0711 ,‬והשוה למעלה‪yp‘ ,‬‏ קצ"ב‪ ,‬בשם ר' תנחומא‪.‬‬ ‫‪ 8‬מכאן ועד ‪DIA‬‏ המאמר נמצא בת"ה‪ ,‬ויגש ג' (והשוה ב"ר‪ ,‬פצ'ג‪ ,‬ו'‪ ,‬הות"א‪(6611-7511 ,‬‬ ‫וז' (שם‪ ,)8611 ,‬וש'נ‪.‬‬

‫‪ 255‬בת"ה נוסף‪ :‬וכשהיה מבקש שתעלה חמתו ‪ . ..‬אין נבון וחכם כמוך‪ .‬כיון שראה יוסף‬ ‫שעלתה חמתו של יהודה‪ ,‬אמר‪ :‬עכשיו תאבד מצרים‪.‬‬ ‫‪ 075‬וכן בכ"י ששון (קטלוג‪ ,‬ח"ב‪ ,836 ,‬ע"ב)‪ ,‬אולם צ"ל‪ :‬אטליטין‪ ,‬ובת"ה‪ :‬אתליטין‪.‬‬ ‫‪ 175‬צ'ל‪ :‬אכליטיס (אתל‪.‬טיס‪% ,‬ףזף(‪ ,)08‬בת"ה‪ :‬אתליטיה (אולם בב' דפופים הראשונים‪:‬‬ ‫אתליטים‪ ,‬וצ"ל‪ :‬אתליטיס)‪.‬‬ ‫‏‪ owe‬השוה"‬

‫תיה‬

‫‪NAW‬‏ ‪SN‬‬

‫‪" a‬ייב ‪a‬‏‬

‫‪naa PBS‬‬

‫‪)MM‬‬

‫‪8911-9911),‬‬

‫‪IDS )eO‬‬

‫כפשם‬

‫שהיו אבותיו‪ ,‬ועד עכשיו לא ניתנה התורה וכו'‪ .‬אמנם כל האגדה ‪vo‬‏ ע"א אברהם ואיך למד‬ ‫תורה היא כנראה הוספה פה‪ ,‬ומקומה הנכון בילמדנו לבר' ‪”no‬‏ ‪( mow‬למעלה‪ ,‬פי' פ"ט‪ ,‬עיין‬ ‫שם‬

‫הע' ‪.)252‬‬

‫‪ 3‬בת'ה‪ ,‬ויגש ז'‪ :‬א"ר יודן בשם רבי איבו‪ .‬ובת"ה‪ ,‬תצוה ט'‪ :‬א"ר יהודה בר שלום בשם‬ ‫רבי איבו ב' בני אדם ראו כבוד כו' ‪)wo‬‏ נתקצר הענין‪ ,‬השוה למעלה‪ ,‬צד ‪(505‬‬ ‫‪4‬‬ ‫‪.).6‬‬

‫הציון הוא למה שנאמר ע"א יתרו בילת"ת לפ' יתרו (השוה למעלה‪ ,‬עמ' רל"ז‪ ,‬הע'‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫שמ‬

‫בו‪ ,‬א"ל‪ :‬ומפני מה לא ערבת את אחיך בשעה שמכרתם אותו לישמעאלים‪ ,‬וצערת‬ ‫את אביך הזקן לומר טרוף טורף יוסף ‪)a‬‏ ל"ז‪>"a. ,‬‏ ‪ ow‬ששמע יהודה כך‪ ,‬צעק‬ ‫ובכה בקול גדול ובמר נפש‪ .‬א"ל‪ :‬כי איך אעלה אל אבי שם‪ ,‬מ"ד‪ ,‬ל"ד)‪ ,‬א"ל‬ ‫יוסף‪ :‬בא ונתוכחה שנינו‪ ,‬א"ל‪ :‬מלך אמור וסדור זינך‪ .*%+‬אמר יהודה לנפתלי‪:‬‬ ‫לך וראה כמה שוקים יש במצרים‪ ,‬קפץ וחזר‪ ,‬א"ל‪ :‬שנים עשר‪ ,‬אמר יהודה לאחיו‪:‬‬ ‫אני אחריב מהם שלשה‪ ,‬ויטול כל א' מכם אחד‪ ,‬ולא נשאיר מהם איש‪ ,‬א"ל אחיו‪:‬‬ ‫יהודה‪ ,‬אין מצרים כשכם‪ ,‬אם אתה מחריב מצרים אתה מחריב כל העולם כולו‪.‬‬ ‫התחיל ‪ana‬‏ לומר‪ :‬בתחלה לא באת עלינו אלא בעלילה‪ ,‬אמרת לנו בתחלה‪:‬‬

‫מרגלים ‪sno‬‏ (שם‪ ,‬מ"ב‪ ,‬ט')‪ ,‬שנייה אמרת‪ :‬לראות את ערות הארץ באתם (שם)‪,‬‬ ‫שלישית‪ :‬גביעי גנבתם‪ ,‬אני נשבע בחיי הזקן ואתה נשבע בחיי פרעה‪ ,‬אם מוציא אני‬ ‫את חרבי מנרתקה‪ ,‬כל מצרים מתים‪ .‬אמר יוסף‪NO :‬‏ תוציא חרבך‪ ,‬אני כורכה על‬ ‫צוארך‪ .‬א"ל יהודה ליוסף‪no :‬‏ אפתח פי‪ ,‬אני אבלע אותך‪ .‬א"ל‪xo :‬‏ תפתח פיך‪,‬‬ ‫אני סותמו באבן‪ .‬א"ל יהודה ליוסף‪ :‬מה נאמר לאבא‪ ,‬א"ל‪ 759265 :‬החבל אחר‬ ‫הדלי‪ .‬א"ל יהודה‪ :‬דין שקר את דן אותנו‪ ,‬א"ל יוסף‪ :‬אדון לך דין אמת‪ 9%5‬כמכירת‬ ‫יוסף אחיכם‪ .‬א"ל יהודה‪ :‬נורא דשכם דליק בלבי‪ ,‬א"ל יוסף‪ :‬נורא דתמר כלתך‬ ‫אני מטפיי‪ ,995‬א"ל יהודה‪ :‬אני צובע כל שוקים שבמצרים בדם‪ ,‬א"ל יוסף‪ :‬צבעים‬ ‫הייתם מימיכם‪ ,‬שצבעתם כתונת יוסף אחיכם בדם ואמרתם טרוף טורף יוסף (שם‪,‬‬ ‫ל"ז‪ ,‬ל"ג)‪ .‬כיון שראה יוסף שהסכימה דעתם להחריב את מצרים‪ ,‬באותה שעה אמר‪:‬‬ ‫מוטב שאתודע ‪dno‬‏ ואל יחריבו מצרים‪.‬‬

‫א"ר שמעון‪ %5+‬לסכנה גדולה ירד יוסף‪,‬‬

‫שאם הרגוהו אחיו אין בריה בעולם שתצילהו‪ .‬ילמדנו‪.‬‬ ‫קט דף ‪eeY‬‏‬

‫‪ab eO‬‬

‫קיד‬

‫לא‬

‫יכל נא חר‬

‫לת‬

‫אותו כי נבהלו מפניו‪ .‬כיון‪ %5‬שראה יוסף שהסכימה דעתם להחריב‬ ‫את מצרים‪ ,‬אמר יוסף‪ :‬מוטב שאתודע להם ואל יחריבו את מצרים‪ .‬אמר להם‪:‬‬ ‫לא כך אמרתם שאחיו של זה מת הוא‪ ,‬אני אקראנו ויבא אצלכם‪ .‬התחיל לקרוא‪:‬‬ ‫תח לה‪ ,‬אני רואה שראובן הוא הבכור‬ ‫קיעו‪titep( :‬‏‬ ‫פטיט הוא‬ ‫קט‬

‫הייתי סבור שיהודה הוא הבכור‪WAN ,‬‏ מד בר‬ ‫‪niN‬‏ לשון צרפת‪:‬‬ ‫ויהודה זה פטיט‪,‬‬ ‫אמנם כמובן זו טעות‪ ,‬ו‪,‬פטיט" הוא דברן‪.‬‬ ‫‪ 1‬בת"ה‪ :‬מילך אמור וסדור דינך‪.‬‬ ‫‪ 2‬צריך להוסיף‪[ :‬אמור לאביך] הלך וכו'‪ ,‬כמו שם‪.‬‬ ‫‪ 3‬בלשון סגי נהור‪ ,‬ובת"ה‪ :‬אין לך דין שקר כמכירת אחיכם‪.‬‬ ‫‪ 3‬בגליון נוסף הפירוש‪ :‬מכבה‪.‬‬

‫‪ 4‬בת'ה‪ :‬א"ר | ש מ וא ל בר נחמן לפכנה גדולה ‪...rp‬‏ בריה בעולם מכירו וכמובן‪:‬‬ ‫שתצילהו‪ ,‬יותר נכון)‪ .‬אולם ישנה ‪DNA‬‏ למאמרו בב"ר‪ ,‬פצ'ג‪ ,‬ט'‪ :‬רשב"נ אמר כהוגן וכשורה‬ ‫עשה‪ ,‬ידע צידקן שלאחיו וכו' (והשוה הות"א‪ ,9511 ,‬הע' לשו' ‪ ,)1‬אבל כפי הנוסח כאן‪ :‬א"ר‬ ‫שעון‪ ,‬הכל עולה יפה‪ .‬ויש לשער שבכ"‪ ,‬אשר ממנו נדפס ת"ה‪ ,‬היה בתחלתו‪xos :‬‏‬ ‫מ‬ ‫כר שב'נ‪ ,‬ומזה‬ ‫היעו‪ :‬ר' שמעון בן לקיש)‪ ,‬ומפני טשטוש ראש הלמ"ד ‪em‬‏‬ ‫ר שב" ל‬ ‫נעשה‪ :‬ר' שמואל בר נחמן!‬ ‫‪5‬‬

‫בת"ה‪,‬‬

‫שם‪.‬‬

‫שמג‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫יעקב?‪ *%‬ליוסף‪ :‬אם אתה עושה לי כשם שאמרתי לך יפה‪ ,‬ואם לאו נפשי יוצאה‬ ‫ממני‪| .‬ילמדנו‪.‬‬ ‫קפ"נ‪( .‬לבר' מ'ח‪ ,‬א'‪-‬ב')‪ | .‬הנה אביך חולה‪ .‬מום שבראו שמים‬ ‫וארץ לא היה אדם חולה ומצוה בשעת מיתה‪ ,‬אלא כשהיה בא עת פטירתו היה‬ ‫מתעטש ‪NEW‬‏ יוצאה מנחיריו‪ ,‬עד שבא ‪’ypa‬‏ אבינו ובקש רחמים על זאת‪ ,‬ואמר‬ ‫לפני הב"ה‪ :‬רבון כל העולמים‪ ,‬אל תקח נפשי ממני עד שאני מצוה על יוסף ועל‬

‫בני ביתו‪ ,‬ונעתר לו‪wt ,‬‏‬

‫ויאמר‬

‫ליופף‬

‫הנה‬

‫אביך‬

‫חולה‪ .‬לפיכך‬

‫‏‪ avn‬אדם לומר ‪dnam‬‏ בשעת עטישותיו‪ :‬חיים‪ ,‬שנהפך ‪om‬‏ העולם לאור‪wn ,‬‏‬ ‫עטישותיו תהל אור (איוב מ"א‪ ,‬י")‪ .‬פרקי ר' אליעזר‪ ,9%5‬ובשוכר הפועלים‪,%5‬‬ ‫ובחופת אליהו‪ ,%5‬ובילמדנו‪ ,%%5‬ובבראשית רבה*‪ ,%5‬בכולהו משנה הלשון קצת‪.‬‬

‫ויאמר‬

‫ליוסף‪,‬‬

‫מי אמר לן‪ ,99‬אפרים אמר ליסף‪:‬‬

‫הנה‬

‫אביך‬

‫חולה‪ ,‬ומנין היה יודע אפרים‪ ,‬לפי שהיה עוסק בתורה לפני יעקב‪ .‬‏ ויתחוק‬ ‫אמר‪ :‬אע" שהוא בני‪ ,‬מלך הוא‪ .‬ילמדנו‪.‬‬ ‫וישב על המטה‪,‬‬ ‫ישראל‬ ‫ויר א יישר אל יאת‬ ‫ספה דף קיז ‪DNOS‬‏ (לבר" ‪sna‬‏ חיכט')‬ ‫וכי לא היה מכירם"‪ ,995‬והרי כתיב אפרים‬ ‫מי אלה‪,‬‬ ‫‪MW‬‬ ‫‪IDA‬‏‬ ‫בני‬ ‫‪ 2‬וכן בת"ה‪ ,‬ויחי ג' בפוף‪ ,‬ות"ב ז'‪.‬‬ ‫‪ 3‬פנ'ב‪ :‬מופת רביעי מיום שנבראו שמים ‪)NIP‬‏ וכו'‪.‬‬ ‫‪4‬‬

‫ב"מ פ"ז‪ ,‬ע'א‪ ,‬למטה‪ :‬עד יעקב לא הוה חולשא‪ ,‬אתא יעקב בעא רחמי ‪mm‬‏ חולשא‪,‬‬

‫שנ' ויאמר ליוסף הנה אביך חולה‪.‬‬ ‫‪ 5‬היגער במאמרו‪ :‬חופת אליהו בילת"ת לר' יעקב בר' חננאל סקילי (עלים לביבליוגרפיה‬ ‫וקורות ישראל‪ ,‬שנה ג'‪ )8-21 ,‬אינו מזכיר ציטאט זה‪.‬‬ ‫‪ 6‬כנראה הוא מכוון לילמדנו כאן (לבר' מ"ח‪ ,‬א'‪-‬ב') מפני שאינו מציין שהוא בילמדנו‬ ‫לפרשה אחרת ‪nip‬‏ מ‪,‬ויחי"‪ .‬אולם בת"ה‪ ,‬ויחי ד'‪ ,‬בדרשת ילמדנו לפדר מ'ג‪ ,‬הענין שונה ‪)yP‬‏‬ ‫למעלה‪ ,‬צד ‪ .)743-843‬אמנם הענין ע"א עטישה היה גם בילמדנו לסדר כ"ה‪ :‬ויהי כי זקן יצחק‪ ,‬כמו‬

‫שברור מערוך‪ ,‬ע' עטש (קאהוט‪ ,‬ח'ו‪ ,‬קצ"א‪ ,‬למעלה)‪ :‬בילמדנו ויהי כי זקן יצחק‪ ,‬עד ימי יעקב‬ ‫היה אדם עוטש ומת וכו'‪ ,‬ומיל"ש‪ ,‬תהלים‪ ,‬ר' תתע"ד (ועיין למעלה‪ ,‬צד ‪ .)212‬יש לשער שבנוסח‬

‫ילמדנו שהיה לפני בעל ילת"ת היה ‪yap‬‏ זה גם בתוך הדרשה שבת ה‪ ,‬ויחי ד'‪ ,‬מפני ששם נמצא‬ ‫הדרש על ‪pa‬‏ בעיני ה' המותה לחפידיו ‘‪ma‬‏ ‪ pew‬ט"ו)‪ ,‬ובקשר ‪YO‬‏ פסוק זה נמצאה ביל"ש‬ ‫האגדה ע"א עטישה‪ ,‬ובת"ה‪ ,‬ויחי ד'‪ ,‬נתקצר הענין (והשוה למעלה‪ ,‬צד ‪ ,743‬הע' ‪.)078‬‬

‫‪ 7‬כנראה המכוון לב"ר‪ ,‬פצ ז‪ ,‬בכ"י ואטיקאן‪ ,‬הות"א‪( 1421-2421 ,‬והשוה פס"ה‪ ,‬ט'‪ ,‬שם‪,‬‬ ‫‪,7‬‬

‫וש'ן)‪.‬‬

‫‪ 8‬וכן בת"ה‪ ,‬ויחי ו'‪ ,‬בשינויים‪ :‬ארז"ל (ובב' דפוסים הראשונים‪ :‬רבותינו אומרים) אפרים‬ ‫אמר לו‪ ,‬שהיה ‪op‬‏ בתורה עמו (ושם‪ :‬בתורה לפני יעקב‪ ,‬כמו כאן)‪ .‬שונה הוא הדרש בילמדנו‬ ‫שמצטט בעל יל"ש (קונדריס אחרון‪ ,‬בה"מ‪ ,‬ח"ו‪ ,88 ,‬סי" ל"ב)‪ :‬מי הניד לו‪ ,‬אפנת אשתו‪ ,‬שמשעה‬ ‫שירד אביו יעקב למצרים היתה משמשת אותו‪ ,‬וכיון שראתה אותו חולה‪ ,‬מיד שלחה ואמרה‬ ‫ליוסף (ועיין ב"ר‪ ,‬הות"א‪ ,2421 ,‬וש'נ)‪.‬‬ ‫‪ 9‬מאמר זה מצויין כאן‪,DIT :‬‏ אליה רבה‪ ,‬ילמדנו"‪ ,‬אולם לא נמצא בסדא'ר שלפנעו‪.‬‬ ‫כעין זה ישנו באג'ב‪ ,‬פ"ה‪ ,‬ב' (הו"ב‪ ,‬צד ‪ ,)21‬אבל בשינויים רבים‪ ,‬ובכן ‪yT‬‏ הפעם קשה להחליט‬ ‫שבעל ילת"ת מכוון לאג"ב בזמן שמזכיר סדא"ר‪ ,‬כמו שחשב פוזנאנסקי (עיין למעלה‪ ,‬הע' ‪.)084‬‬ ‫המאמר שלפנינו גם שונה מזה שבת"ה‪ ,‬ויחי ו'‪ :‬א"ר יהודה בר שלום וכי לא היה מכירן‪ ,‬והלא‬ ‫בכל ‪vo‬‏ ‪ mo‬יושבין ועוסקין בתורה לפניו‪ ,‬ועכשיו ‪TIN‬‏ אומר מי אלה‪?NNI ,‬‏ ששמשו אותו יז‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫שמב‬

‫המח" ‪No‬‏ ‪ EVOG‬כשבאן‬ ‫ת ה ‪YOB‬‏‬ ‫ק"פ‪.‬י(לבר" מ" ל"א המ‬ ‫ואמרו לו‪ :‬יוסף מת‪ ,‬אמר‪ :‬כי ארד אל בני אבל שאולה ‪wo‬‏ ל"ז‪ ,‬ל"ה)‪ ,‬הריני‬ ‫מת שני פעמים‪ ,‬בעולם הזה ולעולם הבא‪ ,‬שכך הבטיחני הב"ה על שנים עשר שבטים‪,‬‬ ‫ועכשו שראה יוסף חי‪ ,‬אמר‪ :‬מבושר אני שאיני מת אלא פעם אחת‪TO .‬‏ אמותה‬ ‫הפ עם‪ .‬ילמדנו‪.515‬‬ ‫‪yC‬‏ ‪+‬ויברך ‪?ypa‬‏ ‪ eey‬מה יברכה ברכו‪,‬‬ ‫*ק'פ‪ .‬רף ‪puy‬‏ ‪ yS‬לבר"‬ ‫א"ל‪ :‬שיעלה נילוס לרגלו‪ .‬‏ ילמדנו פ' נשאזז‪.5‬‬

‫קפ'א‪ .‬דף ‪pu‬‏ ע'ב‪-‬קט"ז‪ ,‬ע"א (לבר' מ"‪Dw« ,‬‏ ויקרבו ימי‬ ‫יש אל‪ ,‬מהו ויקרבו‪ ,‬א"ל הב"ה‪ :‬היום ‪paS‬‏ עליך‪%‬ז‪ ,5‬כאדם שאומר‪ :‬פלוני‬ ‫קרביעל הברו ויק ריבן" יפש יש אל ילמרת‪ :‬א'רישמעובן לק ל‬ ‫א"ל‪ :‬אתה שוכב ואין אתה מת‪ ,‬כי לא נאמרה ביעקב מיתה אלא ויגוע ויאסף אל‬ ‫עמיו (שם‪ ,‬מ"ט‪ ,‬ל‪ .%979+‬ויקרבו ימי ישראל‪ ,‬כל מי שאמרה בו‬ ‫קריבה לא הגיע לימי אבותיו‪ ,‬וכן אתה מוצא בדוד ובמשה‪ .‬ילמדנו‪.‬‬ ‫)‪Rape‬‬

‫?‪‎ Na‬ל ‪CDI‬‬

‫‪. ines‬לכהש ‪‎‬מל‬

‫‪ve‬‬

‫‪TD‬‬

‫ולעולם יתן אדם מקום לשעה‪ ,‬שהרי אבות העולם נתנו ‪ppo‬‏ לשעה‪ ,‬אברהם נטפל‬ ‫לשרה ואמר לה‪ :‬למען ‪»ya‬‏ לי בעבורך (שם‪ ,‬י"ב‪"ac ,‬‏ יצחק החניף לעשו‪ ,‬ויאהב‬ ‫יצחק את עשו (שם‪ ,‬כ"ו‪ ,‬כ"ח)‪NA ,‬‏ ‪ DNI‬קרא ‪’ypa‬‏ ליוסף‪ .‬ילמדנו‪.995‬‬

‫קפ"ב‪ .‬דף ‪py‬‏ ע"ב ‘‪da‬‏ מ'ז‪ > ,‬ושכבתי ‪Yo‬‏ אבותי*‪ ,‬אפ"‬ ‫אדם מת בספינה הנפש הולכת אחר ‪xamy.‬‏ ושכבתי ‪YD‬‏ אבותי ל‬ ‫‪ 5‬השוה ת"ב‪ ,‬ויגש י'‪ ,‬ות"ה ט'‪ ,‬ועיין למעלה‪ ,‬סי" ‪pn‬‏‬ ‫‪ 6‬בקטלוג ששון (ח"ב‪ ,336 ,‬ע"ב למטה) מצוטט בטעות‪ :‬ויברך יעקב את פרעה‪ ,‬תניא‬ ‫ויברך יעקב את יוסף‪ ,‬במה ברכו‪ | ,‬א'ר יוסי שמנעו ממנו שני רעב וכו'‪ ,‬ספרי והיה‬ ‫וביל מדנו‪ .‬אולם "‪aD‬‏ ניריורק ‪DA‬‏ קט'ו‪ ,‬ע'ב) מאמר זה מובא מקודם לנכון מספרי‪ ,‬פ'‬ ‫עקב (הינו פ' ‪"nw‬‏ עד‪ :‬נסתלקה ברכה ‪oy‬‏ העולם; בספרי שלנו חסר‪ :‬א"ר ‪roy‬‏ ‪ mom‬הוצ'‬

‫פינקלשטיין‪ ,‬צד ‪ ,)57-67‬ואח"כ מאמר ילמדנו‪ ,‬פ' נשא‪ .‬ובכן בכ"י ששון‪, :‬ספרי והיה [עקב]'‬ ‫שייך למאמר הקודם‪ ,‬ו‪,‬ו ב יל מ דנו" למאמר שלפננו‪.‬‬ ‫‪ 776‬וכן בת"ה‪IWN ,‬‏ כ"ו‪ ,‬ות"ב‪ ,‬שם כ"ו‪.‬‬ ‫‪ 8‬בת"ה‪ ,‬ויחי ב'‪ ,‬ות"ב ד' נופף‪ :‬לומר כי הוא יקום (וכן בב"ר‪ ,‬פצ'ו‪ ,‬ד'‪ ,‬הות"א‪4911 ,‬‬ ‫ועיין שם הע' לשו' ‪.)5‬‬

‫‪ 9‬הנופח שלפנינו ‪YNA‬‏ ברור מזה שבמקומות הנ"ל ‪mem‬‏ הות"א‪ ,‬שם‪ ,‬הע' לשו' ‪.)4‬‬ ‫‪ 0‬השוה למעלה‪ ,‬שי" ס"‪ ,‬וסי' קי"ז‪ ,‬ובת"ה נמצא רק לכאן היינו‪ :‬ויחי‪ ,‬סי" ו')‪ ,‬בשינויים‪,‬‬ ‫וראה ריש סי' ג'‪ :‬ללמדך שהכל מכבדין למי שהשעה עומדת לו ‪yoy‬‏ צריך להוסיף כאן‪ :‬שהכל‬ ‫[מכבדין])‪.‬‬ ‫‪ 1‬בקטלוג ששון (ח"ב‪ ,836 ,‬ע"ב למטה) מצוטט מקודם מאמר ארוך כאלו מילמדנו‪ :‬רבי‬ ‫אלעזר‪.‬אמר דברים בגו ‪ . . .‬ואפי' כירבעם בן נבט וכו'‪ .‬ושכבתי ‪YD‬‏ אבותי‪ ,‬אפי' ‪NID‬‏ ‪ DN‬וכו'‪.‬‬ ‫אולם בכי ‪)yrp‬‏ ‪ )Dy‬דף קט"ז‪ ,‬ע"א והלאה) מאמר זה מצוטט לנכון מירושלמי דכלאים ט'‬ ‫(עד‪ :‬כיון שרפה א"י נעשית בהן מדת הדין)‪ ,‬היינו‪ :‬דף ל"ב‪ya ,‬‏ אמנם בת"ה‪ ,‬ויחי ג'‪ ,‬ות'ב‬ ‫ו'‪ ,‬ישו קצת מזה (השוה עוד ב"ר‪ ,‬הות'א‪ ,)9821-0421 ,‬אולם מכאן נראה שרק מן‪ :‬אפ" ‪NID‬‏‬ ‫וכו'‪ ,‬הוא מצוטט מילמדנו‪.‬‬

‫שמה‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫לפניכם כאותות האלה‪ .999‬וכשבא משה ועשה לישראל אותן אותות‪ ,‬מיד האמינו‪,‬‬ ‫שנ' ‪yw‬‏ האותות לעיני העם ויאמן העם שמ' ד'‪ ,‬ל'‪-‬ל"א)‪ .‬‏ ילמדנו‪ ,‬ומכילתא‪:‬פ‪.‬‬

‫‪”paB‬‏ המקרא ‘‪miws‬‏‬ ‫קפ'\ רף"קי"ח‪",‬ע"ב' ‪(-‬לבר" ‪etu‬‏ ד'=חי)‪* = ,‬חפז‪,‬‬ ‫זעת‪ ,‬חרדת‪ ,‬פרח חטא מעליך‪ .‬ד"א‪ :‬פפעת על ‪tno‬‏ חללת בכורתך‪ ,‬זר נעשית‪.‬‬ ‫‏‪ WD‬כמ ים‪ ,‬אם ‪TNAT‬‏ אדם קיתון של מים והוא נשפך‪ ,‬אין משתייר ממנו‬

‫כלום‪ ,‬אבל אם היה של דבש או של שמן נשתייר ממנו‪ ,‬לכך נאמר ‏ כמים‪>> .‬‬ ‫על ית משכבי אביך‪ ,‬בשעה שהבאת הדודאים והיתה ‪NOJ‬‏ אומרת לאחותה‪:‬‬ ‫המעט קחתך את אישי (שם‪ ,‬ל'‪ ,‬ט'ו)‪ ,‬ואת עלית משכבי וחללת יצועי‪ ,‬ומפני שחללת‬ ‫יצועי תהא מרוחק עד שיבא משה‪ ,‬דכתיב ביה‪ :‬ומשה עלה אל האלהים ‪)xo‬‏ י"ט‪,‬‬ ‫ג')‪ ,‬ויתיר אותך ויקרבך‪ ,‬שנ' יחי ראובן ואל ‪om‬‏ (דב' ל"ג‪ ,‬ו')‪ .‬רבה‪ ,‬ילמדנו?‪.99‬‬

‫‏‪ rs‬חל לת" יצך עי |‪yba‬‏ קלקל יצועי עלה‪ ,‬א"ל ‪sav‬‏ ‪TEMA NPI‬‬ ‫בני עד הקללה‪ .‬וכשפתח ‪DA‬‏ קי"ט‪ ,‬ע"א) שבטו של ראובן ואמר‪ :‬ארור שוכב עם‬ ‫אשת אביו (דב' כ"ז‪ ,‬כ')‪ ,‬ידעו כל ישראל שהיה ראובן זכאי ונתרפא ומחל לו הב"ה‪.‬‬ ‫ולוי ‪snom‬‏‬ ‫הרי שבא ראובן ואזניו מקוטפות‪ .‬התחיל ‪pmas‬‏ שמעון‬ ‫אחים דפחתא‪ ,‬א"ל‪ :‬הייתם‬

‫אח ים בדיה ולא הייתם‬

‫‏‪. Sol arise on‬פפםתה‬

‫לכי יי ‏‪Dom‬‬

‫א ח ים ביוסף‪ .‬שמעון ולוי‬

‫)םהיתורכמ‬

‫והמי ילכ ‪,‬סמח‬

‫א"ל‪ :‬גזולים הם כלים שבידכם‪ ,‬אינן שלכם אלא של עשו‪ ,‬שנ' ועל חרבך תחיה‬

‫(בר' כ"ז‪ ,‬מ')‪ ,‬כליו של |חמש הן‪ ,‬ואין חמפ אלא עשו‪ ,‬שנ' מחמס אחיך ‪ypa‬‏‬ ‫וגו' (עוב' י")‪ .‬ומהו מכורותיהם‪ ,‬מגורותיהם‪ ,‬כד"א מכורותיך ומולדותיך ‪no‬‏ (יח'‬ ‫ט"ז‪ ,‬ג')‪| .‬ילמדנו‪.9‬‬ ‫קפ"ז‪ .‬דף קכ"א‪ ,‬ע"א (לבר' מ"ט‪ ,‬כ"ב)‪| .‬כל מי שאינו מסתכל באשה‪ ,‬אין יצר‬ ‫הרע שולט (‪apw‬‏ בן פורת יוסף ‪nt‬‏ אל תקרי עלי ‪yp‬‏ אלא עולה‬ ‫עין‪ ,‬שלא רצה ליהנות מאשה שאינה שלו‪ ,‬לפיכך זכה למלכות*‪ .99‬ומעשה בר' מתיא‬ ‫בן חרש שבקש השטן להפיתו ובא ונדמה לו כאשה יפה‪ ,‬כיון שראהו עמד ר' מתיא‬ ‫בן חרש ‪)DON‬‏ את עיניו‪ ,‬כיון שראה הב"ה שעשה כך ‪ym‬‏ שלא יהא לו רשות עוד‬ ‫‪ 0‬צריך להופיף‪ :‬האמינו בו‪ .‬ובמה'ג‪,‬‬ ‫אחריו‪ ,‬ויעמדו מצרים עליכם ויהרגו אתכם‪,‬‬ ‫האמינו בו וצאו אחריו‪ .‬‏ ולסוף כשבא משה‬ ‫‪ 10‬היינו‪ :‬מכילתא דרשב"י‪ ,‬כמו ששער‬

‫שם‪ ,‬הנוסח שונה קצת‪ :‬הגיע זמן‪ ,‬ותאמינו בו ותצאו‬ ‫אלא אם בא אדם ועשה לפניכם כאותות הללו‪,‬‬ ‫וכ"‪.‬‬ ‫לנכון לויטרבאך במאמרו‪owT 88118611 :‬‏ ‪ehT‬‬

‫(בקבץ ‪hcraeseR‬‏ ‪ .corP, fo .remA .dacA rof .weJ‬ח'ד‪ ,‬צד ‪)wO (911‬‏ ‪ TIN‬פירסם גם‬

‫מאמר זה מילת"ת‪ .‬ממכילתא זו בודאי לקח בעל מה'ג את המאמר הנ"ל‪.‬‬ ‫‪2‬‬

‫השוה‬

‫ב"ר‪ ,‬פצ"ז‬

‫‪)wwA‬‏ חדשה‪,‬‬

‫הות"א‪ ,5021 ,‬וש'נ)‪ ,‬ופצ"ח‪,‬‬

‫ד' (שם‪,)8521-4521 ,‬‬

‫ופצ"ט‪,‬‬

‫ה" (שם‪ ,)7721 ,‬ופן ת"ה‪ ,‬ויחי ט'‪+ ,‬ות'ב "ב‪.‬‬

‫‪3‬‬ ‫איש אל‬ ‫הרי הוא‬ ‫‪4‬‬ ‫‪5‬‬

‫הציון הוא למה שמצוטט למעלה בכ"י (דף ק'‪ ,‬ע"ב)‪ ,‬לבר"‪ .‬ל"ז‪oj ,‬‏ מרבה‪ ,‬פ' ‪smi‬‏‬ ‫אחיו‪ ,‬זה שמעון ולוי שכתו' בהם שמעון ולוי אחים וגו'‪ ,‬תדע לך שאם תאמר ראובן‪,‬‬ ‫מבקש להצילו וכו' (השוה ב"ר‪ ,‬פצ"ז‪ ,‬שיטה חדשה‪ ,‬הות"א‪ ,6121-7121 ,‬וש'נ)‪.‬‬ ‫וכן בת"ה‪ ,‬ויחי‪DIA ,‬‏ סי' ט' (והשוה ב"ר‪ ,‬שם‪,)8721 ,5521 ,‬‬ ‫שונה הוא הדרש על אל תקרי זה בברכות כ'‪ ,‬ע"א למטה‪ ,‬בשם ר' אבהו‪.‬‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫שמד‬

‫ומנשה‬ ‫מזרעו‬ ‫‏‪tps‬‬ ‫ב זה‪,‬‬

‫כראובן ושמעון יהיו לי (שם‪ ,‬ה')‪ ,‬אלא צפה יעקב וראה ירבעם הרשע יוצא‬ ‫של אפרים‪ ,‬ובידו שני עגלי זהב וצועק ואומר‪ :‬אלה אלהיך ישראל‪ ,‬לפיכך‬ ‫שי לאיה ‪ek‬‏ ‪ ebA‬ובנ שהים יאש הצ בת ‪reS‬‏ ‪?eaC‬‬ ‫בכתובה ובקדושין‪ | .999‬א"ל יעקב אבינו‪ :‬יודע אני שבניך ‪FO‬‏ בקדושה‬

‫ובטהרה‪ ,‬אלא על אלה שראיתי אני מתבהל‪ .‬באותה שעה השליך יוסף עטרה שלו‬

‫והתיר זיינוויא ונפל לפניו‪ ,‬הה"ד ויוצא אותם יוסף מעם ברכיו וישתחו ‪?RDP‬‏ ארצה‬ ‫(שם‪a( ,‬‏ א"ל‪ :‬החטא שעתידין בני לעשות אתה רואה‪ ,‬והשירה שעתידין לומר‬

‫על ‪no‬‏ אין אתה רואה‪ .‬כיון ששמע ‪ypa‬‏ כןן‪ ,‬א"ל‪ :‬קחם נא אלי‬ ‫ואברכם‪ .‬מד‪ :‬ויקח יוסף את שניהם (שם‪"a ,‬‏ סדר אליהו רבה‪ ,‬ילמדנו‪.‬‬ ‫ם‪ ,‬ט")‪ ,‬בשרןלי‪ 5‬שעתידין בני אפרים‬ ‫וידגו לרוב בקרב הארץ‬ ‫להיות נצודים כדגים‪ ,‬ויאמרו לו אמור נא שבולת ויאמר סבולת (שו' י"ב‪ ,‬ו')‪ .‬ילמדנו‪.‬‬ ‫כר' מח‪ ,‬כ')‪ ,‬עשה אפרים‪995‬‬ ‫לפני מנשה‬ ‫וישם את אפרים‬ ‫ראשון למנשה‪( ,‬דף קי"ח‪ ,‬ע"א) אימתי נתקיימה בו‪ ,%5+‬בחנוכת הנשיאים שהקריב‬ ‫אפרים ביום השביעי ומנשה ביום השמיניפ ‪95.‬‏ ילמדנו‪.‬‬ ‫לכם‪,‬‬ ‫ואגידה‬ ‫קפ"ה‪ .‬‏‪ AT‬קי"ח‪ ,‬ע"א (לבר' מ'ט‪s—aC. ,‬‏ האפפו‬ ‫מנין‪ %%5‬זקנים‪ ,‬כד"א אספה לי שבעים איש וגו' (במ' י"א‪ ,‬ט"ז)‪ .‬ר' יצחק אמר מהו‬ ‫האספו‪ ,‬הטהרו‪ ,‬כד"א ואחר תאסף שם‪ ,‬י"ב‪ ,‬י"ד)‪ .‬ד'א העשו אסופות אסופות‪.‬‬ ‫האפפו‪ ,‬הקבצו‪ ,‬הודיען שהן גולין ב' פעמים‪ .‬רבה‪,795‬‬ ‫ושמעו‬ ‫הקבצו‬ ‫ואגידה לכם‪ ,‬מה עשה"‪ ,9‬השליך מקל לפניהם‬ ‫ילמדנופפ‪| .‬האספו‬ ‫ונעשה נחש‪ ,‬ואחז בו ונעשה' מקל‪ ,‬הוציא ידו לפניהם ונעשית כשלג‪ ,‬חזר והכניסה‬ ‫לחיקו ונעשית כבשרו‪ .‬א"ל‪ :‬יודע אני שמצרים משעבדים אתכם‪TNI ,‬‏ שאם יבא‬ ‫אדם ויטעה אתכם ויאמר לכם‪ :‬הגיע זמן‪ ,‬אל תאמינו בו‪ ,‬ואם יעשה (דף קי"ח‪ ,‬ע"ב)‬ ‫שנה שעמד במצרים לא הכירן‪ ,‬אלא שראה לירבעם בן נבט ולאחאב בן עמרי שעומדין מאפרים‬ ‫עובדי ע"ז וכו' (וכן מצטט בעל ילה"מ להושע‪ROJ ,‬‏ ‪ .NW ,.5‬ט'ו‪ ,‬צד ‪yp .)02‬‏ ‪ yT‬במהע‬ ‫א'‪ ,917 ,‬וב"ר; הות"א ‪ ,3491‬וש"נ‪.‬‬ ‫‪ 0‬השוה במה"ג‪ ,‬שם‪ :‬מהוא בזה‪ ,‬בכתובתה וקידושין לפי שעתן‪ .‬ועיין גם למעלה‪yo‘ ,‬‏‬ ‫הש‬ ‫‪1‬‬

‫וכן באג"ב‪ ,‬פ"ה‪ ,‬ב' (הו"ב‪ ,‬צד ‪ ,21‬הע' י'‪ ,‬ושם הגירסא בכ"י כמו כאן מן‪ :‬וראה ירבעם‬

‫הרשע וכו")‪.‬‬ ‫‪2‬‬ ‫‪ 8‬וכן שם‪.‬‬

‫וכן בת"ה‪ ,‬ויחי‪ ,‬סוף סי' ו'‪)WO ,‬‏ בטעות‪:‬‬

‫בשרן‪.‬‬

‫‪ 4‬שם‪ :‬ברכתו‪.‬‬ ‫‪595‬‏ ‪ ow‬נוסף‪ :‬לקיים מה שנ' מקים דבר ‪ya‬‏ ועצת מלאכיו ישלים‪.‬‬ ‫‪= 6‬מינוי‪.‬‬ ‫‪7‬‬

‫השוה‬

‫ב"ר‪ ,‬סוף ‪PSV‬‏‬

‫(שיטה‬

‫חדשה‪,‬‬

‫הות"א‪,‬‬

‫‪ ,)4021‬ופצ"ח‪,‬‬

‫ב'‬

‫(שם‪,)0521 ,‬‬

‫ופצ"ט‪,‬‬

‫ו'‬

‫(שם‪)DA .)7721 ,‬‏ שנאמר כאן בשם ר' יצחק ‪TIN‬‏ בשם אמוראים אחרים שם‪.‬‬ ‫‪ 8‬השוה ת"ה‪ ,‬ויחי‪ ,‬סוף סי" ח'‪ ,‬ות"ב י"א‪ .‬ועיין גם למעלה‪yo‘ ,‬‏ ר'א‪.‬‬ ‫‪ 9‬מאמר זה היה כאן בילמדנו שלפני בעל ילת"ת‪ ,‬וחסר בת"ה ובת"ב‪ .‬אולם נמצא במה'ג‬ ‫ב'‪ :24 ,‬ויעש האותות לעיני העם ‘‪wo‬‏ ד'‪ ,‬ל')‪ ,‬מה ת"ל האותות‪ ,‬שבתחלה קרא יעקב לבניו‪ ,‬שנ'‬

‫ויקרא יעקב אל בניו‪ ,‬השליך מקל לפניהם וכו'‪.‬‬

pha 0

al

ee

NEa

Sot

22

‫בוק‬

i

tba

₪

ae

‎‫ל‬

‫מאמרי ילמדנו ב‪,‬ילקוט תלמוד תורה"‬

‫שמו‬

‫ילמדנו‪( .%99‬לבנות צעדה עלי שור)‪ .‬נתן תתן‬ ‫מלמד שנטלו ‪aim‬‏ צלפחד בעבר הירדן ובארץ‬ ‫אבינו ראה שנוטלות בכאן ובכאן‪ ,‬שנ' בנות צעדה‬ ‫כחומה מלהכנס לארץ‪ ,‬ואמר לו‪ :‬בנותיך נוטלות‬

‫להסיתו‪ ,‬ושלח רפאל ורפא ‪sma‬‏‬ ‫‏‪ and‬אחוזת נחלה (במ' כ"ז‪ ,‬ז')‪,‬‬ ‫כנען‪ ,‬דכתיב נתן תתן‪ ,‬ואף יעקב‬ ‫עלי שור‪ ,‬זה הירדן ששעשה למשה‬ ‫כאן ‪)DN‬‏ ילמדנו פ' פנחס?‪.99‬‬ ‫קפ"ח‪ .‬דף קכ"ב‪yx ,‬‏ (לבר' מ'ט‪ ,‬כ'ח)‪: = .‬כל‬ ‫שנים‬

‫עשר‪,‬‬

‫‪som‬‏‬

‫שבטי‬

‫השראל‬

‫על פרורו של ‪ynos‬‏ ‪ wo‬עשר שעות ביום‪wo ,‬‏ עשר שעות‬

‫בלילה‪ ,‬שנים עשר חדשים בשנה‪ ,‬שנים עשר מזלות‪ ,‬והמזלות מתנהגות עם החדשים‬ ‫כל ימות השנה‪wo ,‬‏ עשר שבטים‪ ,‬אבל להלן‪wo :‬‏ עשר נשיאים (שם‪ 70 ,‬כ')‪,‬‬

‫כד"א נשיאים ורוח ‪NWO‬‏ אין‪( %9%‬מש' כ"ה‪"" ,‬ד)‪ .‬א"ר יוחנן וכי שנים עשר שבטים‬ ‫היו‪ ,‬והלא כבר נאמר‪ :‬אפרים ומנשה כראובן ושמעון יהיו לי (בר' מ"ח‪ ,‬ה')‪ ,‬הרי‬ ‫י"ד‪ ,‬אלא כשלוי נמנה עמהן אינם נמנים עמהם אפרים ומנשה אלא ‪yav‬‏ אחד‪ ,‬דכתיב‪:‬‬ ‫לבני יוסף לאפרים אלישמע ‪no‬‏ למנשה גמליאל וגו' (במ' א'‪ ,‬י')‪ ,‬וכשאין לוי נמנה‬ ‫עמהן‪ ,‬הם נמנין עמהן‪ .‬הוי‬

‫כל‬

‫ילמדנן‪.99‬‬ ‫קפ"ט‪ .‬דף ‪pD‬‏ ע"א (לבר'‬ ‫גדול השלום שדברה תורה דברי‬ ‫ואין אנו מוצאים שצוה כלום מזה‪,‬‬ ‫כשופך דמים‪ .‬ילמדנו פ' תולדות‬

‫‪6‬‬ ‫‏‪ar yt‬‬ ‫‪7‬‬ ‫‪806‬‬ ‫‪9‬‬

‫אלה‬

‫שבטי‬

‫ישראל‬

‫שנים‬

‫‪yya‬‏‬

‫ג'‪" ,‬ז)‪(| .‬כה תאמרו ליוסף וגו')‪ .‬‏ אמר רשב'ג‬ ‫בדאי בשביל השלום‪ ,‬שנ' כה תאמרו ליוסף וגו'‪,‬‬ ‫לפי שהיה יודע חסידותו של יוסף ולא היה חושדו‬ ‫יצחק‪ .,939‬ובירושלמי דברכות פ' הרואה‪.5::‬‬

‫מעשה זה ביותר שלמות ביל"ש‪ ,‬בראשית‪ ,‬ר' קס"א=למ"א‪ ,‬צד ‪1‬ג‪ ,‬סי" ל' ‪mem‬‏ שם‪,‬‬ ‫אובו בתל" דא ‏‪Mion‬‬ ‫השוה ת"ב‪ ,‬פנחס י'‪ ,‬ת"ה‪wD ,‬‏ ט'‪ ,‬ובמ"ר‪ ,‬פכ"א‪ ,‬י"ב‪.‬‬ ‫השוה ב"ר‪DDM ,‬‏ ה' (הות"א‪ ,474 ,‬וש'נ)‪.‬‬ ‫השוה ת"ב‪ ,‬ויחי ט"ז‪ ,‬ות"ה ט"ו‪)wO ,‬‏ נוסף‪ :‬לא פחות ולא יותר‪ ,‬וכן הנוסח באו"מ‪ ,‬ח'א‪,‬‬

‫‪ 0‬וכן בת"ה‪ ,‬תולדות א'‪ ,‬בדרשת ילמדנו לסדר כ"ג (עיין למעלה‪ ,‬צד ‪ ,002‬הע' ‪(712‬‬ ‫‪1‬‬

‫צ"ל‪ :‬פ"א דפאה‬

‫(דף ט"‪ ,‬ע'א)‪.‬‬

‫השוה‬

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