Hebrew Text

June 30, 2004

http://ccat.sas.upenn.edu/rs/2/Judaism/talmud.html At the bottom of this page, is a color code of a typical page from the Talmud. It shows:

Let's color-code the layout so that we can distinguish the various layers more easily.

Mishnah (Palestine, about 220 CE)

Gemara (Babylonia, about 500 CE)Comments of Rashi (France, 1040-1105 CE)Comments of the Tosafists (France and Germany, 12th-13th centuries)Comments of R. Nissim ben Jacob (Tunis, 11th century)Notes by R. Aqiva Eger (Austria-Hungary, 1761-1837)

Anonymous comment (printers?)Key to scriptural quotations

Cross-references to medieval codes of Jewish lawCross-references to other passages in TalmudA textual emendation from the Proofs of Joel Sirkes (Poland, 1561-1640)

Hebrew text on page 38

היו ולא עליו ומתאכלים ובוכים  ישבים ועזרז אדם היו בא  בקבורה נהוגים היו שלא להבל לאשות מה  ידאים בזרץ וחפר אותו  לקח מחבריו אחד מת ש אחד עורב

לקח מיד עשהי אני כעורב אדנו  אמר לעיניחם וטמנח :וטמנה בארץ רחפר הבל של  נבלתו

A book called Pirqey Rabbi Eli'ezer chapter 21Pirke De-Rabbi Eli'ezer

Adam and his helpmeet were sitting and weeping and morning 10 for him, and they did not know what to do (with Abel), for they were unaccustomed to burial. A raven 11 (came), one of its fellow birds were dead (at its side). (The raven) said: I will teach this man what to do. It took its fellow and dug in the earth, hid it and buried it before them. Adam said: Like this raven will I act. He took || the corpse of Abel and dug in the earth and buried it.

10 For the phraseology see Neh i. 4. The legend occurs also in the Koran, Sura v. 11 Tanchuma, loc cit., reads: “Two clean birds”; cf. Gen. Rab. xxii. 8. See Midrash Haggadol, c. 116.

Rabbi Eliezer, Pirkê De Rabbi Eliezer, Translated by Gerald Friedlander, London, 1916 (Reissued by Benjamin Blom, New York, NY, 1971), Chapter XXI, p. 156.

U of W reference: BM517.P7 E5 1916a

Hebrew text page 39.

בקין שהרג את-אחיו נאמר בו קול דמי אחיך צאקים מצינו אמר דם אחיך אלא דקי אהיך דמו ודם זרעיותיו לפיכך אינו

חמאבד נפש אהת נברא אדם ירהידי ללמדך שכל- מעלח עליו חכתוב כאלו אבד עולם מלא מישראל

וחת מישדאל מאלה אליו הכתוב וכל-המ-קים נפשכאלוקים עולם מלא :

Genesis 4:10 Mishna Sanhedrin Chapter 4 verse 5And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground. Gen 4:10 (KJV)

Genesis 4:10

ויאמר, מה עשית; קול דמי אחיך, צעקים אלימן-האדמה.

English Sources of Qur’an p. 65. Mishnah Sanhedrin (chapter iv. § 5),

http://www.chiefrabbi.org/dd/sources/sourece85.html

[85] Mishnah, Sanhedrin 4: 5

For this reason, man [i.e. the first human being] was created alone to teach that whoever destroys a single life is as though he had destroyed an entire universe, and whoever saves a single life is as if he had saved an entire universe. Furthermore [the first man was created alone] for the sake of peace among men, so that no one could say to another, “My ancestor was greater than yours” . . . [Yet another reason] was to proclaim the greatness of the Holy One, blessed be He, for when a human being strikes many coins from one mould, they all resemble one another, but the supreme King of kings, the Holy One, blessed be He, fashioned every man in the stamp of the first man, and yet not one of them resembles his fellow.

[פה] משנה מסכת סנהדריןפרק ד משנה ה

לפיכך נברא אדם יחידי ללמדך שכל המאבד נפש

אחד מעלה עליו הכתוב כאילו איבד עולם מלא וכל המקיים נפש אחת מעלה עליו הכתוב כאילו קיים עולם מלא ומפני

שלום הבריות שלא יאמר אדם לחבירו אבא גדול מאביך . . .

ולהגיד גדולתו של הקדוש ברוך הוא שאדם טובע כמה

מטבעות בחותם אחד וכולן דומין זה לזה ומלך מלכי

המלכים הקדוש ברוך הוא טבע כל אדם בחותמו של אדם

הראשון ואין אחד מהן דומהלחבירו.

Hebrew text pages 52 – 53Continuous text

הושיב תרח אבד לצלמים היה : חד זמן גפק לקתר בעי דיזכן והוה לאברהם מכד תחתיו : הוה אתי בר אנש

אמר לה בר כמה שנין את והוה

לההוא אמר להכר חמשין או שתין והוה אמר לה רי לה ומי : והיה מתביש גברא דהוה בר שתין ובעי למסגד לבר

אתתא טעינא בידת הדא פינך והלך לו : חד זמן אתת חדא הא לך קרב קדמיהון : קם נסב בקלסא דסלת אמרת לת

דרבא ותברגהזן לכלהון פסיליא ויהב בקלסא בידא בידה מן עבד להון כדין דהוה ביניהון : כון דאתא אבוהי אמר לה

חדא אתתא טעינא לה חדא אמד לה מה נכפר מנך : אתת לי הא לך קרב קרמיהון קרבת לקדמיחון פינך כסלת ואמרת

קדמי קם דין אםר אנא אכל קדמי ודין אמר אנא אכל חוה ותברנון : אמר לה מה הדין רבא דהוה ביניהון נמב בכ לסא

לח ולא ושמעו אזגיך מה אתה מפלה בי וידעין אגון : אמר לנמרד אמר לה נסגד לנורא שפיך אמר : נסבה ומסרח

למיא דמש�פין נורא : אמר לה נמרד אמר לה אברהם רנסגד לה אם כן נסגד לענגא דטעין מיא : אמר נסגד למיא אמר

:לעגנא אמר לה אם כן נסגד לרוחא דמדבר עגנא לה נקגד

דסבל רוחא אמרלה נסגד לרוחא אמר לה וגסגד לבר אנשא אלא לאור הרו : אם מלין את משתעי אני איני משתחוה

משתחוה לו וי יגךממנו אגי משליכך בתוכו ויבאאלה שאתהרנעול : : ירד אברהם לכבשן האש

Wrong — Midrash Rebah chapter 17, a comment on Genesis 15:7Actual — Midrash Rabbah chapter 38, a comment on Genesis 11:28.

XXXVIII. 11-13 MIDRASH RABBAH

13. A N D HARAN DIED IN THE PRESENCE OF HIS FATHER TERAH (XI, 28). R. Hiyya said: Terah was a manufacturer of idols. He once went away somewhere and left Abraham to sell them in his place. A man came and wished to buy one. 'How old are you?' Abraham asked him. 'Fifty years, ' was the reply. 'Woe to such a man!' he exclaimed, 'you are fifty years old and would worship a day-old object! ' At this he became ashamed and departed. On another occasion a woman came with a plateful of flour and requested him, ''Take this and offer it to them. ' So he took a stick, broke them, and put the stick in the hand of the largest. When his father returned he

310

GENESIS ( N O A C H ) [XXXVIII.13-14

demanded, 'What have you done to them?' 'I cannot conceal it from you,' he rejoined. 'A woman came with a plateful of fine meal and requested me to offer it to them. One claimed, " I must eat first," while another claimed, " I must eat first." Thereupon the largest arose, took the stick, and broke them.' 'Why do you make sport of me, ' he cried out; 'have they then any knowledge!' 'Should not your ears listen to what your mouth is saying,' he retorted. 1 Thereupon he seized him and delivered him to Nimrod. 'Let us worship the fire!' he [Nimrod] proposed. 'Let us rather worship water, which extinguishes the fire,' replied he. 'Then let us worship water!' 'Let us rather worship the clouds which bear the water.' 'Then let us worship the clouds!' 'Let us rather worship the winds which disperse the clouds!' 'Then let us worship the wind!' 'Let us rather worship human beings, who withstand the wind.' 'You are just bandying words,' he exclaimed; 'we will worship nought but the fire. Behold, I will cast you into it, and let your God whom you adore come and save you from it.' Now Haran was standing there undecided. If Abram is victorious, [thought he], I will say that I am of Abram's belief, while if Nimrod is victorious I will say that I am on Nimrod's side. When Abram descended into the fiery furnace and was saved, he [Nimrod] asked him, 'Of whose belief are you?' 'Of Abram's,' he replied. 1 You deny their knowledge and yet you worship them!

Thereupon he seized and cast him into the fire; his inwards were scorched and he died in his father's presence. Hence it is written, A N D H A R A N DIED IN THE PRESENCE OF ( 'AL PENE) HIS FATHER T E R A H . 2

311

Midrash Rabbah: Translated in English with notes, Glossary and Indices, Editors: H. Freedman and M. Simon, The Soncino Press, London, England, Genesis, Vol. I, Noach Chapter XXXVIII, 13, p. 310-311.

The English — Sources of the Qur’an p. 74-75"Terah was a maker of idols. Once he went out somewhere, and seated Abraham as salesman in place of himself. A person would come, wishing to purchase, and Abraham would say to him, ‘How old art thou?’ and he (the other) would say to him, ‘Fifty’ or ‘Sixty years.’ And he (Abraham) would say unto him, ‘Woe to that man who is sixty years of age, and wisheth to worship a thing a few days old!’ And he (the other) would become ashamed and would go his way. Once a woman came, carrying in her hand a plate of wheaten flour. She said to him, ‘Here! set this before them.’ He arose, took a staff in his hand, and broke them all in pieces; then he gave the staff into the hand of the one that was biggest among them. When his father came, he said to him, ‘Who has done this unto them?’ He (Abraham) said to him, ‘What is hidden from thee? A woman came, bringing with her a plate of wheaten flour, and said to me, "Here! set this before them." I set it before them This one said, "I shall eat first," and that one said, "I shall eat first." This one, which is the biggest among them, arose, took a staff, and broke them.’ He (the father) said to him, ‘Why dost thou tell me a fable? Do these understand?’ He (Abraham) said to him, ‘And do not thine ears hear what thy lip speaketh?’ He (Terah) seized him and delivered him over to Nimrod. He (Nimrod) said to him, ‘Let us worship the fire.’ Abraham said unto him, ‘And let us worship the waters which extinguish the fire.’ Nimrod said to him, ‘Let us worship the waters.’ He (Abraham) said to him, ‘If so, let us worship the cloud which brings the waters.’ He (Nimrod) said to him, ‘Let us worship the cloud.’ He (Abraham) said to him, ‘If so, let us worship the wind that drives away the cloud.’ He (Nimrod) said unto him, ‘Let us worship the wind.’ He (Abraham) said to him, ‘And let us worship man who resisteth the wind.’ ‘If thou bandiest words with me, lo! I worship naught but the fire; lo! I cast thee into the midst of it, and let the God whom thou worshippest come and deliver thee from it!’ Abraham went down into the furnace of fire and was delivered." 4

4 Midrash Rabbah, Chapter xvii, in explanation of Gen. xv. 7.

Hebrew text middle of the page 57.

2 The Rabbis translate ''al pene' ' because of': he died because his father manufactured idols.

Not continuous

אנא יידאמיפתך מאתון נורא דכשדאי:

English Sources of the Qur’an p. 79. Gen. xi. 28, xv. 7, &c.Targum of Jonathan ben Uzziel. This writer found Ur of the Chaldees mentioned as the place 1 where Abraham dwelt when God first called him to leave home and country and to remove into the land of Canaan. Now this city is the place that is at the present time known by the name of Muqayyar. The word ur or uru in ancient Babylonian meant a city. It occurs again in the name Jerusalem (still in Arabic called Urushalim), "the city of the God of Peace." But Jonathan had no knowledge of Babylonian, and he imagined that Ur must have a meaning similar to that of the Hebrew word Or, "light," which in Aramaic means "Fire." Hence he rendered Gen. xv. 7 thus, "I am the LORD, who brought thee out of the furnace of fire of the Chaldees!" So also in his comment on Gen. xi. 28, he writes thus: "When Nimrod cast Abraham into the furnace of fire because he would not worship his idols, it came to pass that the fire was not given permission to injure him."

http://www.tulane.edu/~ntcs/pj/pjgen6-11.htm Targum of Jonathan ben Uzziel“These are the generations of Terah. Terah begat Abram, Nahor, and Haran; and Haran begat Lot. And it was when Nimrod had cast Abram into the furnace of fire because he would not worship his idol, and the fire had no power to burn him, that Haran's heart became doubtful, saying, If Nimrod overcome, I will be on his side: but if Abram overcome, I will be on his side. And when all the people who were there saw that the fire had no power over Abram, they said in their hearts, Is not Haran the brother of Abram full of divinations and charms, and has he not uttered spells over the fire that it should not burn his brother? Immediately (min yad, out of hand) there fell fire from the high heavens and consumed him; and Haran died in the sight of Terah his father, where he was burned in the land of his nativity, in the furnace of fire which the Kasdai had made for Abram his brother.”

Hebrew text pages 64-66Page 64-66 Continuous text

שלמה דקלכא לביה שפיר למעלא תורכד בחמרית אמר נבלין וצילצלין ותופין וכינרין דחוה מזמר בהון דוד אכוי ותוב

שלמה בחמריה אמר לאיתיא היות כד שפר לביה דמלכאוריח שמיא ועוף ולילין�Wברא ורוחין ושידין ד/ארעא א

קדמוי דגנין מלכיא לכל רבוחיה למחזי קדמוי למרקדא ומיפרין דמלכא

מהתהון וכולון מתכנשין ואתין לרתיהW�רמלכא קריין יגון ביתהון אנשדדבר ובדלא זקיקין ובדלא אסירין ברלא אשתכח ולא עופיא ביני ברא תרנגלא אתבעי כהשעתא ופקיד עלוי מלכא דאייתיה יתיהדרוגזא ובעא לקחבלא יתיהליה שמע ואמר דמלכא שלמה קדמוי ברא תרנגול מתיב מרי מלכא דארעא אצית באודנך ושמע פתגמי הלא תלת

ם מילתי מזוניZירחין די הבית עיטא בלבי וטלכין קשיטין לא אכלית ומוי לא שתיתי ומן קדם דחזיית וטייסית בעלמאדלא שליטתא או מדינתא היא אידא ואמרית כוליה

אית מדיגתאZמשתמע ליה למדי מלכא אסתכלית אנא וח הדא כרכא דקיטור שמהא בארעא מדינחא עפרא יקיר מן דהבא וכספא כזביל בשוקין ואילנין מן בראשית תמן נציביןסגיאין תמן אוכלוסין אית מיא שתיין אנון דעדן ומגינתא למיקום געדן גינתא מן נציבין תכן מן שיהון ברי כלילן ברם יכלין לא בקוששא לממחי ידעין ליתהינון בקרבא ושמה בכולהון שלטיא חדא אתתא חמיתיה בקושטא

ן שכר מלכת שבא : כען א�

עלך מרי מלכא איסר חרצי היך גיברא ואיקום ואזיל לכרכא יקיטור למדינת שבא גלכיהון בשושילתא אסר ושולטניהוןפתגמא ושכר מלכא מרי לות ו/אייתייתון דפרזל בכבלין קדם מלכא ואתקריין ספרוי דמלכא וכתבו אנרתא וקטרו ית אגרתא בגפיה רתרנגזל חרא וקם וסליק לשמי מרומאוצניךואזלו בתריה ופרחו עופיא כיני נצחופרח והוה צניקא נפקת עפרא לעידן והוה שבא למדינת דקיטור לכרכא מלכת שבא למסגיד לימא ואחשיכו עופיא ית שימשא ורקת

ומתמהא תמיהא והות יתהון ובזאת לבושא על וכד(ידה תקהת) דהת לותה הרנגול ברא וחדת והא איגרגא קטירתמלכא קני בכוה תיב כ הוה ומה יתיה וקרת שרח בגסיה שלמה שלם ליכי שלם לרבנייכי די את ידעת דאמליך יתי קודשא בריך הואעל חיות ברא ועל עוף שמיא ועל שידין ו/על רוחין ועל לילין וכל מלכיא דמדינהא ומערבא דרומאותיתין מצבין אין כען בשלומי ושאלין אבין וציפובא ותשאלין בשלמי יקר סגיא אנא עביד לך מן כל מלכיא דגנין

קדמי ואין לא תצביין ולא

תיתין

What is this text quoting?Second Targum of the Book Esther

"Again, when King Solomon's heart was merry with his wine, he commanded tobring the beasts of the field and the fowls of the air and the creeping things of the earthand the jinns and the spirits and the night-goblins to dance before him, in order to showhis greatness to all the kings who were prostrating themselves before him. And the king'sscribes summoned them by their names, and they all assembled and came unto him,except the prisoners and except the captives and except the man who took charge ofthem. At that hour the cock of the desert was enjoying himself among the birds and wasnot found. And the king commanded concerning him that they should bring him by force, and wished to destroy him. The cock of the desert returned to KingSolomon's presence and said to him, ‘Hearken, my lord the king of the earth, incline thineear and hear my words. Is it not three months ago that I took counsel in my heart andformed a firm resolution with myself that I would not eat, and would not drink water,before I had seen the whole world and flown about in it? And I said, Which province orkingdom is there that is not obedient to my lord the king? I beheld and saw a fortifiedcity, the name of which is Qitor, in an eastern land. The dust is heavy with gold,(page 67 ends)

Hebrew text pages 68-70Continuous text. Pages 68-70

עלייבימלבין אשדר בשלומי תשאלין ולא ולדונין תיתין ולגיונין מלכין מה תימרין ואין ליח ופרשין אית ופרשין מלכין אינון ברא היות שלקה ואין למלכא ין ופרו� ולגונין

אנון מיא ס� עופי ין פרו� מה רוחין תמרין אנון חיילי ין פרס�לגיונין ארון ולילין יזין בגו וס� ערסתיכון על יתקון דחנקין מיא אכלין ית בתיכון חיות ברא קטלין יתכון בחקלא עופי ס�

וכד : מנכון אגראתא בסרכון פתגמי �ת נא ס� מלכא מעת ו�ידת רמת תנית וקרת תוב לחת ס� יתון ובזעת א לבוס� על

לח לי מלכא לסבייא ולרברבנא ואמרת להון לא ידעתון מה ו�למה מתיבין ואמרין לית אנהנא ידעין למלכא ס� למח ולא ס�

בין ית מלכותיה מעת מליהון הס� ותיא לא אתר חיעת רלא ו�להת וקרת לכל כרין ומרגליין וס� ספני ימא ואטעינת יתון או�

יתא אלפי טלין וטלייתא וכולהון בני ואבני טניין דרת ליה ו� וס�תא הד ס� יומא בני רכולהון חד ירחא בני וכולהון ח-דא

בני וכולהון וכולהון חדא קומא בני רחלהון חד עה ס� בני א ארנונא וכתבת איגדתא קעיעא ין לבוס� חדא רכולחון לבוס�

למה בידיהון מן כרכא דקיטור לארע ושדרת ליה למלכא ס�

דאבעי מן דישראל מהלך שבע שנין כען בעלותך בב עותךוהוה שנין תלת לסוף לותך איתי שנין קדקך תלת לסות

וכד שמע מנכא שלמה אתת מלכא שבא לות מלכא שלמהלותה בגיהו בר יהוידע דדקי דאתת מלכא שבא אפיק ית עפדא בעדן דנפיק דמנהיר לשפרפרא נגהא לכונב ודמי

לשו שנא דקאים על פרעדי דמיא וקאימ ביני כוכביא ודמיר יהוידע אתרכינת מן רכו ת מלכא שבאZוכד ח �ת בניהוב

בניהו מתיב מן בתא אתרכינת למה ואמרלה יהוידע בר מתיבה מתיב רכוביך שלמה מלכא את לית ליה ואמרה לית לה משמשיא ואמר חדמן אלא שלמה מלכא אנא

אהדרא אפאה לאחורה ומתלת מתלא דקייקין קדמויומיד לא חזי לכון זריא אתון חזון מרבעותיח ואין לרברבניא אין

מלבא שלמה אתון חזון שפר דנגד דקאים קדמזי לאמזיתון כד שמע מלכא2תה בגיהו בר יחוידע לקדם מלכא 7 ואייתי

מלכא חזת וכד זוגיתא ויתבבבית ראזל לותיה קם דאתת ואמרת בלהה קחשבא יתיב זוגיתז בבית דמלכא שבא

דמלכא במיא יתיב וחליזת חילוזח דתעבר וחזא לא סערא

ברגלח מתיב מלפא ואמר לה שופרף שופרא דבשי וסגרף מלכת סער דגברא וסער לגברא שפר ולאתתא גנאי מתיבה

דאין שבא ראברה ליה מרי מלכא אמתיל לף מלתאמתליןואי את חכים דגבר אנא ידעית לי ירהון את תעשר לא

כשאר גני אנשא :

כורסי ואגרת יהי יי אלהיך ברוך דאגדעי בך לבתביתך עללמלכא ויהבת רדינא עדקתא לקעבר דחבא דמלכותא

וכספא טבא ויהב לה מלכא כלמה דעבת :

And silver is like dung in the streets, and trees have been planted there from the beginning;and from the Garden of Eden do they drink water. There are there great multitudes withgarlands on their heads. From there are plants from the Garden of Eden, because it is nearunto it. They know how to shoot with the bow, but cannot be slain with the bow. Onewoman rules over them all, and her name is the Queen of Sheba. Now if it please thee,my lord the king, this person 1 will gird up my loins, and I shall rise up and go to thefortress of Qitor, to the city of Sheba; I shall "bind their kings with chains and theirnobles with links of iron," and shall bring them unto my lord the King.’ And the sayingwas pleasing before the king, and the king's scribes were called, and they wrote a letter

and fastened the letter to the wing of the cock of the desert. And he arose and went uphigh into the sky and bound on his tiara and grew strong, and flew among the birds. Andthey flew after him. And they went to the fortress of Qitor, to the city of Sheba. And itcame to pass at morning time that the Queen of Sheba went forth by the sea to worship.And the birds darkened the sun; and she laid her hand upon her garments and rent them,and she became surprised and troubled. And when she was troubled, the cock of thedesert came down to her, and she saw, and lo! a letter was fastened to his wing. Sheopened and read it. And this was what was written in it:— ‘From me, King Solomon.Peace be to thee, peace be to thy nobles! Forasmuch as thou knowest that the Holy One,blessed be He! has made me King over the beasts of the field, and over the fowls of theair, and over jinns and over spirits and over night-goblins, and all the kings of the Eastand the West and the South and the North come and inquire about my health (peace):now, if thou art willing and dost come and inquire after my health, well: I shall make theegreater than all the kings that bow down before me. And if thou art not willing and dostnot come nor inquire after my health, I shall send against thee kings and legions and

horsemen. And if thou sayest, ‘What kings and legions and horsemen has KingSolomon?’ — the beasts of the field are kings and

the end of three years.’ And it came to pass at the end of three years that the Queen ofSheba came to King Solomon. And when King Solomon heard that the Queen of Shebahad come, he sent unto her Benaiah the son of Jehoiada, who was like the dawn that risesat morning-time, and resembled the Star of Splendour (Venus) which shines and standsfirm among the stars, and was similar to the lily which stands by the water-courses. Andwhen the Queen of Sheba saw Benaiah. son of Jehoiada she alighted from the chariot.Benaiah, son of Jehoiada, answered and said to her, ‘Why last thou alighted from thychariot?’ She answered and said to him, ‘Art not thou King Solomon?’ He answered andsaid to her, ‘I am not King Solomon, but one of his servants who stand before him.’ Andforthwith she turned her face behind her and uttered a parable to the nobles, ‘If the lionhas not appeared to you, ye have seen his offspring, and if ye have not seen KingSolomon ye have seen the beauty of a man who stands before him.’ And Benaiah, son ofJehoiada, brought her before the king. And when the king heard that she had come tohim, he arose and went and sat in a crystal house. And when the Queen of Sheba saw thatthe king sat in a crystal house, she considered in her heart and said that the king sat inwater, and she gathered up her garment that she might cross over, and he saw that she hadhair on her legs. The king answeredand said unto her, ‘Thy beauty is the beauty of women, and thy hair is the hair of a man;and hair is beautiful for a man, but for a woman it is disgraceful.’ The Queen of Shebaanswered and said to him, ‘My lord the king, I shall utter to thee three parables, which ifthou explain to me, I shall know that thou art a wise man, and if not, thou art as the rest ofmen.’ (Solomon solved all three problems.) And she said, ‘Blessed be the Lord thy Godwho delighted in thee to seat thee upon the throne of the kingdom to do judgment andjustice.’ And she gave unto the king good gold and silver. ... And the king gave her allthat she desired."

Hebrew Text Page 77

שדה ושדות

Hebrew text pages 84-85Pages 84-85 Continuous Hebrew text

שאלו תלמידיו את רב יוסף מהו ע-זאל זמר להם כון שעמדו דור המנול ועברו זרה היה המדוס� ברוך הוא מתע עב פיר

מהזי ועזאל ואמרו לסכו רבונו שלעולם עמדו שני מלאכים ו� חלא אמרנו למניכ כשבר חת את ענלקה אנוש כי חזכרנו

אקר לחם רעולם מה יהא עלח אמרולו רבונו של עולם חיינו םסתפקין בו אמר להם גלוי רידוע למני אם אתם

שרוין בארץ היה שולט בכם יצר הרע וחוותם קשים מבני אדם אמרו לו תן לנו רשות ונדור עם הבדיות ותראה איך אנו מפדשין שמך אמר להם דו ו�תדורו עמהם : מיד ראה

שמחזי ריבה אחת ושמה אסטהר נתן עיניו בה אמר השמעי לי אכר איני שםעת לך עד שתלמדני שם השפרש שאתה עלת לו לדקיע בשעה שאגה זכרהו : למדח אותו שם הוכ

ירת אותו שם ועלתח לרקיע רלא קלקלה : אמ הקטוש כחף תוא חואיל ופרשה עעמח מן העברה לכו וקבעות בין

שבעת כוכבים חללו כדי שתז כו בה לעזלם ינקבעח בכימחמיד קלקלו עם בנות האדם שהיו

שהיו יכות רלא יכלו לכבוש את יצרן עמדו ונשאו נשים והזלידו בנים (הוא והיא) : ועזאל היה עלמיני עבעובים ועל

מני תכשיטין של נשים שממתין את בני אדם להרהורעברה :

Talmud Midrash Yalkut chapter 44Midrash Yalkut, chapter xliv, in these words:—"His disciples asked Rab Joseph, ‘What is 'Azael?’ He said to them, ‘When thegeneration (that lived at the time) of the Flood arose and offered up vain worship (i.e.worship to idols), theHoly One, Blessed be He! was wroth. At once there arose two angels, Shemhazai and'Azael, and said in His presence, "O Lord of the World! did we not say in Thy presence,when thou didst create Thy world, ‘What is man that Thou art mindful of him?’" (Ps. viii.4). He said to them, "And as for the world, what will become of it?" They said to Him,"O Lord of the World, we shall rule over it." He said to them "It is manifest and knownunto Me that, if ye were dominant in the Earth, evil desire would reign in you, and yewould be more stubborn than the sons of men." They said to Him, "Give us permission,and we shall dwell with the creatures, and Thou shalt see how we shall sanctify Thyname." He said to them, "Go down and dwell with them." At once Shemhazai saw adamsel, whose name was Esther. He fixed his eyes upon her: he said, "Be complaisant tome." She said to him, "I shall not hearken unto thee until thou teach me the peculiarName [of God], by means of which thou ascendest to the sky at the hour that thourepeatest it." He taught it to her. Then she repeated it: then too she ascended to the skyand was not humbled. The Holy One, Blessed be He! said, "Since she hath separatedherself from transgression, go ye and place her among the seven stars, that ye may bepure with regard to her for ever." And she was placed in the Pleiades. They instantlydegraded themselves with the daughters of men, whowere beautiful, and they could not satisfy their desire. They arose and took wives andbegat sons, Hiwwa and Hia. And 'Azael was master of varieties of ornaments and kindsof adornments of women, which render men prone to the thought of transgression.’"

Hebrew text page 93

Jonathan ben Uzziel comments on the two angels of Genesis 6:2-4 etc. Targum of orneckulos

שקחזי ועוזיאל היגון נפילין מן שמיא והוו באר:עא ביוקאהאינון :

One hebrew word.

א בו

Hebrew text page 97

כפה אני עליכם אתההר כגירית Ebodah chapter 2:2 Hebrew Line on tope of page 97

English version: The Sources of the Qur’an p. 110Its origin is found in the Jewish tractate 'Abodah Zarah (cap. ii. § 2), where weare told that on that occasion (so God is represented as saying to the Israelites), "Icovered you over with the mountain like a lid."

One word

תחת ההרHebrew text middle of page 98

ויעא העגל חזחגצח וראו אותו ישראל : דבי יהודה אמר —:3ממאל נכנס לתוכו והיה גצו לחתצות את-ישראל

Pergeh rabbi alizer chapter 45 Hebrew text middle of page 98

3 The calf came out lowing, and the Israelites saw it, 1 and they went astray after it. Rabbi Jehudah said: Sammael 2 entered into it, and he was lowing to mislead Israel, as it is said, “The ox knoweth his owner” 3 (Isa. i. 3).

1 “And they went astray after it” is omitted by the first editions, but it is preserved by R. Bechai in his comm..on Ex. in loc. 2 The later editions read: “Satan.” See Introduction, p. li.

The calf came out lowing, and the Israelites saw it, 1 and they went astray after it. Rabbi Jehudah said: Sammael 2 entered into it, and he was lowing to

mislead Israel, as it is said, “The ox knoweth his owner” 3 (Isa. i. 3).

1 “And they went astray after it” is omitted by the first editions, but it is preserved by R. Bechai in his comm..on Ex. in loc. 2 The later editions read: “Satan.” See Introduction, p. li. 3 The owner is Satan according to the Midrash; see T.B. Berakhoth, 32a, and cf. Ps. cvi. 19, 20. The first editions add here: “All Israel saw it, and kissed it, and bowed down to it, and sacrificed to it.”

Rabbi Eliezer, Pirkê De Rabbi Eliezer, Translated by Gerald Friedlander, London, 1916 (Reissued by Benjamin Blom, New York, NY, 1971), Chapter XLV, p. 355.

Hebrew text page 100

. ذیل الفاظ این آنجمله از و اند نداشته واقفیت هیچ زبانهاعبری. لفظ که تورات در- תורה است که تابوت و می باشد

کلدانی תיבה عبری در یعنی. תיבוהא و عدن جنت و استیعنی –גן-צדן جهنم یعنی גיהנום و حبر یعنی و سکینت חברو

یعنی طاغوت سریانی שכינה و در یا یعنی טצות و فرقان و3 The owner is Satan according to the Midrash; see T.B. Berakhoth, 32a, and cf. Ps. cvi. 19, 20. The first editions add here: “All Israel saw it, and kissed it, and bowed down to it, and sacrificed to it.”

Rabbi Eliezer, Pirkê De Rabbi Eliezer, Translated by Gerald Friedlander, London, 1916 (Reissued by Benjamin Blom, New York, NY, 1971), Chapter XLV, p. 355.

1st Syriac word 2 یا צרקיnd Syriac word یعنی ماعون מצוןویعنی ملکوت . מלמותو معنی بخواهد کسی اگر غیره و

قرآنی الفاظ این صحیح1. Hebrew for “Torah”2. Hebrew for “?”3. Chaldean translation of “Tabut” or Ark4. Chaldean translation of “Tabut” or Ark5. Hebrew word for the Garden of Eden6. Gehenna7. Shekinah8. Talut in Syriac 9. Foran Hebrew word “or in Farsi” Syrian letters. 10. Maun11. Malahut = Kingdom

Hebrew text page 101

כסא כבוד עטד באויר ומדחף על המימRashi’s comment on Gen. 1:2 Hebrew text in page 101

English Sources of the Qur’an p. 123the Jewish commentator Rashi, embodying a wellknown Jewish tradition, writes thus: "The throne of Glory stood in the air and brooded over the waters."http://www.emory.edu/UDR/BLUMENTHAL/GenTradRashiRashbam.html

Rashi's Genesis

  1. When God as Judge[1] began creating the heavens and all that was embedded in them and the earth[2] and all that was embedded in it,[3]   2. the earth was astonishingly empty, darkness was over the waters which covered the earth, and the Throne of Glory hovered over the waters by the command of God.[4] http://www.donmeh-west.com/hiddenwater.shtml

Now, of these opening words of Scripture, Rashi brings down this:

"The throne of glory stands suspended in the air, and hovers over the face of the waters, by the breath of the mouth of the Holy One, Blessed Be He, and at his command, like a dove which hovers over the nest." (Bereshit 1:1-2)

Hebrew text page 102

שר של גי הנוטכמה רוח ביכיחם

כתליחז שרותכדי שיהיו כ עיעות מזו לזו ורבנן אמרי שח

Midrash on Ecc. 7:14 2nd Hebrew word page 102Rabbi yohanan said (the same midrash 3rd Hebrew word page 102Rabbi Acha Hebrew word p102

Midrash Rabbah: Translated in English with notes, Glossary and Indices, Editors: H. Freedman and M. Simon, The Soncino Press, London, England, Ecclesiastes VII. 14, p. 197.

3. R. Aha interpreted the verse as applying to Torah. [IN THE DAY OF PROSPERITY BE JOYFUL:] by rejoicing in the Torah you will rejoice [in the Hereafter]. AND IN THE DAY OF ADVERSITY CONSIDER 1: be of the onlookers of whom it is written, And they shall go forth, and look upon the carcasses of the men (Isa. LXVI, 24), and be not of those who are looked upon of whom it is written, For their worm shall not die (ib.). EVEN THE ONE AS WELL AS THE OTHER: i.e. Gehinnom and Paradise. What is the distance between them? A hand-breadth. R. Johanan said: [They are divided by] a wall. The Rabbis say: They are parallel,2 so that one should be visible to the other.

1 Lit. ‘see’. 2. Lit. ‘equal’.

English — The Sources of the Qur’an, p. 124This idea is derived from the Midrash on Eccles. vii. 14, where we are informed that, when asked "What space is there between them?" (heaven and hell), Rabbi Yohanan said, "A wall": Rabbi Akhah said, "A span." "And the Rabbans say that they are both near one another, so that rays of light pass from this to that."

Hebrew text page 103

שמעין מאחורי הכדגוד

של גיחנום אמר בל – יום ויום לי מאכלZZש – דוד חמבולכדי ספוק

ברוגחין נגונThey hear from behind the veil.

This belief comes from the Jews, for in Hagigah, cap. vi. § 1, it issaid that the demons "listen from behind a curtain," in order to obtain a knowledge offuture events.

Hebrew text pages 103-104

Continuous

The book of Hagagiah chapter 16 Hebrew word p103 ۲۷) لتنر شده گفته - The book of Rosh hashena 16:2 and in Sanhedrin chapter 108

http://www.come-and-hear.com/sanhedrin/

English Sources of Qur’an p. 125In Surah XI., Hud, 42, and again in Surah XXIII, Al Mu'minun, 27, we are told that in the time of Noah "the furnace boiled over." This doubtless refers to the Jewish opinion (Rosh Hashshanah xvi., § 2, and Sanhedrin cviii.) that "The generation of the Flood was punished with boiling water." The whole of the statement in the Qur'an as to the way in which the unbelievers mocked Noah is taken from this chapter of Tract Sanhedrin and from other Jewish commentators.

Hebrew text at bottom of page 104

: משיפיר בין תכית ללבןhttp://www.beverlyhillschabad.com/gemara.htm Mishna brachot 1:2 Hebrew words bottom of page 104

Hebrew text pages 109

לוחות בן לקיש�מאי דכוניב ואתנה לך את-לחת אמר רבי שמעון

והמאוה אשר כתבתי להורותם נוחזת אלו האגז והתורה הורה זו מקוא והמעוה זו משנה אשר עשרת הדברות

וכתובים לחורותם זו גמרא מלמד כתבתי אלו נביאיםמסני שכולם נתנו למשה

1. Hebrew word for Tablet2.Tract Berakhoth (fol. 5, col. 1). There we read "Rabbi Simeon ben Laqish saith,‘What is that which is written, "And I shall give thee the tablets of stone, and the Law,and the commandment which I have written, that thou mayest teach them"? (Ex. xxiv.12). The Tablets — these are the Ten Commandments; the Law, that which is read; andthe Commandment, this is the Mishnah:— which I have written, these are the Prophetsand the Hagiographa: that thou mayest teach them, this denotes the Gemara. This teachesthat all of them were given to Moses from Sinai.’"

Hebrew text pages 112

תוהוקו ירוט שמקי את-כל- העולם כולו שממנו יעא חשך תיחו

לוHagagiah 11:1 word from Genesis 1:2 Tohu Green line surrounds that surrounds this world Hagigah xi. § 1. There, inexplanation of the somewhat rare Hebrew word "Tohu" in Gen. i. 2, it is thus written: "Tohu is the green line which surrounds the whole, entire world, and from which darkness proceeds." The Hebrew word which we here render line is Qav. Muhammad and his disciples, hearing this Hebrew word Qav and not knowing that it meant "line," thought that without doubt that which was thus said to surround the whole world, and from which darkness came forth, must be a great chain of mountains named Qav or Qaf It is hardly necessary to say that geographers have explored the whole world without — as yet — discovering the range of mountains 1 described in Muhammadan tradition!

Hebrew text page 118

ות אלית בנשיקה מתה ולא שלט בה?לא שלט דה -לזך הרמה ומלרה:

Hebrew text page 199

ברק

Hebrew text page 205

מלאך המותסמאל

Hebrew text page 206