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Hebrew Text

June 30, 2004



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|[pic] |Mishnah (Palestine, about 220 CE) |

|[pic] |Gemara (Babylonia, about 500 CE) |

|[pic] |Comments of Rashi (France, 1040-1105 CE) |

|[pic] |Comments of the Tosafists (France and Germany, 12th-13th centuries) |

|[pic] |Comments of R. Nissim ben Jacob (Tunis, 11th century) |

|[pic] |Notes by R. Aqiva Eger (Austria-Hungary, 1761-1837) |

|[pic] |Anonymous comment (printers?) |

|[pic] |Key to scriptural quotations |

|[pic] |Cross-references to medieval codes of Jewish law |

|[pic] |Cross-references to other passages in Talmud |

|[pic] |A textual emendation from the Proofs of Joel Sirkes (Poland, 1561-1640) |

Hebrew text on page 38

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הָיוּ אָדָם וְעֶזְרז ישְׁבּים  וּבוֹכִים וּמִתְאַכְּלִים עָלָיו וְלאֹ הָיוּ יֹדְאִים  מַה לַּאֲשׂוֹת לְהֶבֶל שֶׁלֹּא הָיוּ נְהוּגִים בִקְבוּרָה  בָּא עוֹרֵב אֹחָד שֶׁ מֵּת אֶחָד מֵחֲבֵרָיו לָקַח  אוֹתוֹ וְחָפַר בָּזָרֶץ וּטְמָנָחּ לְעֵינֵיחֶם אָמַר  אָדָנו כָּעוֹרֵב אֲנִי עֹשֶׂהי מִיָד לָקַח נִבְלָתוֹ  שֶׁל הֶבֶל רִחָפַר בָּאָרֶץ וּטְמָנָהּ :

A book called Pirqey Rabbi Eli'ezer chapter 21

Pirke 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.

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מָצִינוּ בְקַיִן שֶׁהָרַג אֶת-אָחִיו נֶאֱמַר בּוֹ קוֹל דְּמֵי אָחִיךָ צֹאֲקִים אֵינוֹ אמֵר דַּם אָחִיךָ אֶלָא דְּקֵי אָהִיךָ דָּמוֹ וְדַם זַרְעִיוֹתָיו לְפִיכַך נִבְרָא אָדָם יְרהִידִי לְלַמְּדָךְ שֶׁכָּל- חַמְּאֲבֵּד נֶפֶשׁ אַהַת מִישְׂרָאֵל מַעֶלֶח עָלָיוֹ חַכָּתוּב כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא וְכַל-הַמּ-ְקיֵם נֶפֶשׁ וַחַת מִיִשִׂדָאֵל מַאֲלֶה אָלָיו הַכָּתוּב כְּאִלּוּקִיֵם עוֹלָם מָלֵא :

Genesis 4:10 Mishna Sanhedrin Chapter 4 verse 5

And 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

וַיֹּאמֶר, מֶה עָשִׂיתָ; קוֹל דְּמֵי אָחִיךָ, צֹעֲקִים אֵלַי מִן-הָאֲדָמָה.

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



|[85] Mishnah, Sanhedrin 4: 5 |[פה] משנה מסכת סנהדרין פרק ד משנה ה |

| | |

|For this reason, man [i.e. the first human being] was created |לפיכך נברא אדם יחידי ללמדך שכל המאבד נפש אחד מעלה עליו הכתוב כאילו |

|alone to teach that whoever destroys a single life is as though |איבד עולם מלא וכל המקיים נפש אחת מעלה עליו הכתוב כאילו קיים עולם מלא |

|he had destroyed an entire universe, and whoever saves a single |ומפני שלום הבריות שלא יאמר אדם לחבירו אבא גדול מאביך . . . ולהגיד |

|life is as if he had saved an entire universe. Furthermore [the |גדולתו של הקדוש ברוך הוא שאדם טובע כמה מטבעות בחותם אחד וכולן דומין זה|

|first man was created alone] for the sake of peace among men, so |לזה ומלך מלכי המלכים הקדוש ברוך הוא טבע כל אדם בחותמו של אדם הראשון |

|that no one could say to another, “My ancestor was greater than |ואין אחד מהן דומה לחבירו. |

|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. | |

Hebrew text pages 52 – 53

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תֶּרַח אֹבֵד לִצְלָמִים הָיָה : חַד זְמַן גְפַק לַקֲתַר הוּשִׁיב לְאַבְרָהָם מֹכֵד תַּחְתָּיו : הֲוָה אָתֵי בָר אֱנָשׁ בָּעֵי דְיִזְכַּן וַהֲוָה אָמַר לַהּ בִּר כַּמָה שְׁנִין אַתְּ וַהֲוָה

אָמַר לֵהּכַּר חַמְשִׁין אוֹ שִׁתִּין וַהֲוָה אָמַר לֵהּ רֵי לֵהּ לְהַהוּא גַבְרָא דַהֲוָה בַּר שִׁתִּין וּבָעֵי לְמִסְגַּד לְבָר וֹמֵי : וְהָיָה מִתְבַּיֵשׁ וְהֹלֵךְ לוֹ : חַד זְמַן אֲתָת חֲדָא אִתְּתָא טְעִינָא בִידָתּ הֲדָא פִינַךְ דְּסלֶת אֲמֶרֶת לַתּ הֵא לָךְ קָרֵב קֻדְמֵיהוֹן : קָם נְסִב בֻּקְלְסָא בִידֵהּ וְתַבְּרִגְּהזן לְכֻלְהוֹן פְסִילַיָא וִיהַב בֻּקְלְסָא בִידָא דְרַבָּא דַהַוָה בֵינֵיהוֹן : כִּוָן דַּאֲתָא אֲבוּהִי אָמַר לֵהּ מָן עֲבִד לִהוֹן כְּדֵין אָמַד לֵהּ מַה נִכְפֻר מִנָךְ : אֲתָת חֲדָא אִתְּתָא טְעִינָא לָהּ חֲדָא פִינַךְ כְּסֹלֶת וַאֲמֶרֶת לִי הֵא לְךָ קָרֵב קֻרְמֵיהוֹן קָרֵבֵת לְקֻדְמֵיחוֹן חֲוָה דֵין אָםַר אֲנָא אֵכֻל קַדְמַי וְדֵין אָמַר אֲנָא אֵכֻל קַדְמַי קָם הָדֵין רַבָּא דָהֲוָה בֵינֵיהוֹן נְמָב בֻּכ לִסָא וְתַבְּרִנּוּן : אָמַר לֵהּ מָה אַתָּה מַפְלֶה בִי וְיָדְעִין אִגּוּן : אָמַר לֵחּ וְלֹא וִשְׁמְעוֹ אָזְגֶיךָ מַה שֶׁפִיךָ אֹמֵר : נַסְבֵהּ וּמַסְרֵחּ לְנִמְרֹד ְ אָמַר לֵהּ נִסְגֻּד לְנוּרָא אָמַר לִהּ אַבְרָהָם רְנִסְגֻּד לְמַיָא דְמַשׁׂפִין נוּרָא : אָמַר לֵהּ נִמְרֹד נִסְגֻּד לִמַיָא אָמַר לֵהּ אִם כֵּן נִסְגּד לַעֲנָגָא דִטְעִין מַיָא : אָמַר לֵהּ נִקְגֻּד לַעֲגָנָא אָמַר לֵהּ אִם כַּן נִסְגֻּד לְרוּחָא דִמְדַבַּר עֲגָנָא :

אָמַרלֵהּ נִסְגֻּד לְרוּחָא אָמַר לֵהּ וְגִסְגֻּד לְבַר אֱנָשָׁא דְסָבֵל רוּחָא : אִם מִלִּין אַתְּ מִשְׁתַּעֵי אֲנִי אֵינִי מִשְׁתַּחֲוֶה אֶלָּא לָאוֹר הֲרֵו אֲגִי מַשְׁלִיכְךָ בְּתוֹכֹו וְיָבאֹאֱלֹהַ שֶׁאַתָּה מִשְׁתַּחֲוֶה לוּ וִיַ יגְךָמִמֶּנּוּ : יָרַד אַבְרָהָם לְכִבְשַׁן הָאַשׁ רְנִעוֹל :

Wrong — Midrash Rebah chapter 17, a comment on Genesis 15:7

Actual — Midrash Rabbah chapter 38, a comment on Genesis 11:28.

XXXVIII. 11-13 MIDRASH RABBAH

13. AND 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 (NOACH) [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. 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, AND HARAN DIED IN THE PRESENCE OF ('AL PENE) HIS FATHER TERAH.[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.

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אֲנָא יְיָדְאַמִּיפְתָּךְ מַאַתּוּן נוּרָא דְכַשְׁדָּאֵי:

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."

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 64-66

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תּוּרַכַּד שַׁפִיר לִבֵּיהּ דְקַלְכָּא שְׁלֹמֹה בְּחַמְרֵיתּ אָמַר לְמַעֲלָא נִבְלִין וְצִילְצִלִין וְתוּפִין וְכִינָרִין דַּחֲוָה מִזַמֵר בְּהוּן דָּוִד אָכוֹי וְתוּב כַּד שְׁפַר לִבֵּיהּ דְמַלִכָּא שְׁלמה בְּחַמְרֵיהּ אַמַר לְאַיתַיָא הֵיוַת בָּרָא וְעוֹף שְׁמֵיָא וְרִיחֲWָׁא ד/אַרְעָא וְשֵׁידִין וְרוּחִין וְלִילִין לְמְרַקְדָא קֳדָמוֹי לְמֵחֳזֵי רַבּוּחֵיהּ לְכָל מַלְכַיָא דְגֵנְיֵן קָדָמוֹי וְמִיפְרִין דְּמַלְכָּא

רְּמַלְכָּא קַרְיָין יָגוּן בֶּWְׁמָהַתְהוֹן וְכוּלוֹן מִתְכָנְשִׁין וְאָתִין לְרָתַיהּ בִּרְלָא אֲסִירִין וּבִדְלָא זְקִיקִין וּבִדְלָא אֱנָשׁדְּדַבֵּר יַתְהוֹן כְּהַשַׁעְתָּא אִתְבְּעֵי תַרנְגָלָא בָרָא בַינַי עוֹפַיָא וְלָא אִשְׁתָּכָח וּפַקַיד עֲלוֹי מַלְכָּא דְאַיְיתֵיהּ יָתֵיהּדְּרוּגְזָא וּבְעָא לִקְחַבְּלָא יָתֵיהּ מְתִיב תַּרְנְגוֹל בָּרָא קֳדָמוֹי דְמַלְכָּא שְׁלֹמה וְאָמַר לֵיהּ שְׁמַע מַרֵי מַלכָּא דְאַרְעָא אָצִית בְּאוּדְנָךְ וּשְׁמַע פִתְגָּמַי הֲלָא תְּלַת יַרְחּין דִּי הָבִית עַיטָא בְלִבִּי וּטִלְכִין קַשִׁיטִין Zִם מִילְתִּי מְזוֹנֵי לָא אֲכָלִית וּמוֹי לָא שָׁתִיתִי וּמִן קֵדָם דְּחַזְיַית וְטַיְיסִית בְּעַלְמָא כוּלַיהּ וַאֲמָרִית אַידָא הִיא מְדִינְתָּא אוֹ שְׁלִיטְתָּא דְלָא מִשְׁתִּמַע לַיהּ לְמָדַי מַלְכָּא אִסְתַּכָּלִית אֲנָא וַחֲ Zָאִית מְדִיגְתָּא הֲדָא כְּרַכָּא דְקִיטוֹר שְׁמָהָא בְאַרְעָא מַדִינְחָא עַפְרָא יַקִיר מִן דַּהֲבָא וְכַסְפָא כִּזְבִיל בִּשְוָקִין וְאִילָנִין מִן בְּרֵאשִית תַּמָן נִצִיבִין וּמִגִינְתָּא דְעֵדֶן אִנוּן שָׁתְיָין מֵיָא אִית תַּמָן אוּכְלוֹסִין סַגִיאִין כְּלִילָן בְּרֵי שֵׁיהוֹן מִן תַּכֵן נְצִיבִין מִן גִּינתָא גְעֵדֶן לְמַיקוּם בִּקְרָבָא לֵיתהִינוּן יָדְעִין לְמִמְחֵי בְקוּשֶׁשָא לָא יָכְלִין בְּרַם בְּקוּשְׁטָא חֲמִיתֵיהּ אִתְּתָא חֲדָא שְׁלִטַיָא בְכוּלְהוֹן וּשְׁמָהּ מַלְכַּת שְׁבָא : כְּעַן אִׁן שְׁכַּר

עֲלָךְ מָרֵי מַלְכָּא אַיְסַר חַרְצַי הֵיךְ גִּיבָּרָא וְאֵיקוּם וְאִזֵיל לִכְרַכָּא יְקִיטוֹר לִמְדִינַת שִׁבָא גַלְכֵיהוֹן בְּשׁוֹשֵׁילתָּא אַסֲר וְשׁוּלִטָנֵיהוֹן בִּכְבָלִין דְּפַרְזֶל ו/אַיְיתֵייָתוּן לְוָת מָרֵי מַלְכָּא וּשְׁכַּר פִתְגָמָא קֳדָם מַלְכָּא וְאִתְקַרְיָין סַפְרוֹי דְמלְכָּא וּכְתָבוּ אִנְרָתָא וּקְטָרוּ יַת אִגִרָתָא בְגַפֵיהּ רְתַרְנְגֹזל חָרָא וְקָם וּסְלִיק לִשְׁמַי מִרוֹמָאוּצְנִיךְ צְנִיקָּא וַהֲוָה נְצַחוּפָרַח כֵּינֵי עוֹפַיַא וּפְרָחוּ בַּתְרֵיהּ ואָזְלוּ לִכְרַכָּא דְקִיטוֹר לִמְדִינַת שְׁבָא וַהַוָה לְעִידָן עַפְרָא נִפְקַת מַלִכַּת שְׁבָא לְמִסְגֵיד לְיַמָא וְאַחֲשִׁיכוּ עוֹפַיָא יַת שִׁימְשָׁא וּרְקַת יָדָהּ עַל לְבוּשָׁא וּבְזָאַת יַתְהוֹן וַהֲוַת תְּמִיהָא וּמַתְמְהָא (וְכַד תְּקָהַת) דָהַת לִוָתָהּ הַּרְנְגוֹל בָּרָא וַחֲדַת וְהָא אִיגְרְגָּא קְטִירַת בְגֵסַיהּ שִׁרַח וקְרַת יָתַיהּ וּמָה הָוָה כְּ תִיב בְּכַוָהּ קִנִי מַלְכָּא שְלֹמֹהּ שְׁלַם לִיכִי שְׁלַם לְרַבָּנַיְיכִי דִי אַתְּ יָדַעַת דְאַמְלִיךְ יָתִי קוּדְשָׁא בְּרִיךְ הוּאעַל חֵיוַת בָּרָא וְעַל עוֹף שְׁמַיָא וְעַל שֵׁידִין ו/עַל רוּחִין וְעַל לִילִין וְכָל מַלְכַיָא דְמַדִינְהָא וּמַעַרְבֶא דַרוֹמַא וְצִיפוֹבָא אַבִין וְשָׁאֲלִין בִּשְׁלוּמִי כְעַן אִין מְצֵבְיָן וְתֵיתִין וְתִשְׁאֲלִין בִּשְׁלָמִי יְקַר סַגְיַא אֲנָא עֲבִיד לָךְ מִן כָל מַלְכַיָא דְגַנְיָן קֳדָמַי וְאִין לָא תְצַבְיָין וְלַא

תֵיתִין

What is this text quoting?

Second Targum of the Book Esther

"Again, when King Solomon's heart was merry with his wine, he commanded to

bring the beasts of the field and the fowls of the air and the creeping things of the earth

and the jinns and the spirits and the night-goblins to dance before him, in order to show

his greatness to all the kings who were prostrating themselves before him. And the king's

scribes 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 of

them. At that hour the cock of the desert was enjoying himself among the birds and was

not 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 King

Solomon's presence and said to him, ‘Hearken, my lord the king of the earth, incline thine

ear and hear my words. Is it not three months ago that I took counsel in my heart and

formed 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 or

kingdom is there that is not obedient to my lord the king? I beheld and saw a fortified

city, the name of which is Qitor, in an eastern land. The dust is heavy with gold,

(page 67 ends)

Hebrew text pages 68-70

Continuous text. Pages 68-70

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תֵיֹתִין וְלָא תִשְׁאֲלִין בִּשְׁלוֹמִי אֲשַׁדֵר עֲלַיְיבִימַלְבִין וְלִדִוֻנִין וּפָרָשִׁין וְאִין תֵּימְרִין מַה מַלְכִין וְלִגְיוֹנִין וּפָרָשִׁין אִית לֵיח לְמַלְכָּא שְׁלֹקֹה הֵיוַת בָּרָא אִינוּן מַלְכִין וְלִגְונִין וּפָרָוִׁין וְאִין תֵּמְרִין מַה פָרָוִׁין עוֹפֵי סְׁמַיָא אִנוּן פָרָסִׁין חַיַילַי אִנוּן רּוּחִין וְסֵׁיזִין וְלִילִין אִרוּן לִגִיוֹנִין דּחַנְקִין יַתְקוֹן עַל עֲרָסָתֵיכוֹן בְּגוֹ בָתֵּיכוֹן חֵיוַת בָּרָא קַטְלִין יַתְכוֹן בְּחַקְלָא עוֹפֵי סְׁמַיָא אָכְּלִין יַת בְּסַרְכוֹן מִנְכוֹן : וְכָד וְׁמָעַת מַלְכָּא סְׁנָא ַׁת פִתְגָמֵי אִגָרָאתָא תּוֹּב תִנְיַת רְמַת יְדָתּ עַל לְבוּסָׁא וּבְזָעַת יָתוּן סַׁלְחַת וּקְרַת לְסָבַיָיא וּלְרַבְרְבָנַאָ וַאֲמָרַת לְהוֹן לָא יְדַעְתּוּן מַה וְׁלַח לִי מַלְכָּא סְׁלמֹה מְתִיבִין וְאָמְרִין לֵית אֲנַהְנָא יָדְעִין לְמָלְכָּא סׁ לֹמח וְלָא הָסְׁבִין יַת מַלְכוֹּתֵיהּ וְתִיא לָא אִתְרְ חִיעַת רְלָא וְׁמָעַת מִלֵיהוֹן וּסְׁלָהַת וּקְרַת לְכָל סַפָנֵי יַמָא וְאַטְעִינַת יָתוּן אֶוְׁכָּרִין וּמַרְגָלְיָין וְאַבְנֵי טַנְיָין וּסְׁדָרַת לֵיהּ וִׁיתָּא אַלְפֵי טֲלָיֹן וְטַלְיָיתָא וְכוּלְהוֹן בְּנֵי סַׁתָּא ח-ְדָא וְכוּלְהוֹן בְּנַי יַרְחָא חָדֹ רְכוּלְהוֹן בְּנֵי יוֹמָא הָד וְכוּלְהוֹן בְּנֵי סָׁעָה חָד רְחַלְהוֹן בְּנֵי קוֹמָא חֲדָא וְכוּלְהוֹן בְּנֵי קְעִיעָא חֲדָא רְכוּלְחוֹן לְבוּסִׁין לְבוּסָׁא אַרְנְוָנָא וְכָתְבָת אִיגַדְתָּא וּשְׁדָרַת לֵיהּ לְמַלְכָּא סְׁלֹמֹה בִידֵיהוֹן מִן כְּרַכָּא דְקִיטוֹר לְאַרְעַ

דְיִשְׁרָאֵל מַהֲלַךְ שְׁבַע שְׁנַין כַּעַן בִּעְלוֹתָךְ בָּבָ עוּתָךְ דְּאַבְעֵי מִן קֳדָקָךְ אַיְתִי לְוָתָךְ לְסוֹף תְלָת שְׁנִין וַהֲוָה לְסוֹת תְּלַת שְׁנִין אָתַת מַלָכָּא שְׁבָא לְוַת מַלְכָּא שְׁלֹמֹה וְכַד שְׁמַע מַנְכָּא שְׁלֹמּה דאָתַת מַלְכָּא שְׁבָא אַפֵיק לְוָתָהּ יַת בְּגָיָהוּ בַּר יְהוֹיָדָע דְּדָקֵי לִשְׁפַרְפְרָא דְנִפִיק בְּעִדַן עַפְדָא ודָמֵי לְכוֹנָב נֹגְהָא דְמַנְהִיר וְקָאִימ בֵּינֵי כוֹכְבַיָא וְדָמָי לְשׁוֹ שַׁנָא דְקָאִים עַל פַרְעִדֵי דְמַיָא וְכָד חֲZַת מַלְכָּא שְׁבָא ָׁת בְּנָיָהוּבַָּר יְהויָדָע אִתְרְכִינַת מִן רְכְוּ בָתָא מְתִיב בְּנָיָהוּ בַּר יְהוּיָדָע וְאָמַרלַהּ לָמָה אִתְרְכִינַת מִן רְכוּבִיךְ מְתִיבָה וְאָמְרָה לֵיהּ לֵית אַתּ מַלְכָּא שְׁלֹמֹה מְתִיב וְאָמַר לָהּ לֵית אֲנָא מַלְכָּא שְׁלֹמֹה אֶלָא חַדמִן מְשַׁמשַׁיָא דְקַיְיקִין קֳדָמוֹיוּמִיַד אַהַדְרָא אַפָאָה לַאֲחוֹרָהּ וּמַתְלָת מְתָלָא לְרַבְרְבָנַיָא אִין לָא חַזֵי לְכוֹן זַרְיָא אַתּוּן חֲזוּן מַרֶבְּעוּתֵיחּ וְאִין לָאמַזֵיתוּן מַלְבָא שְׁלּמּה אַתּוּן חֲזוּן שְׁפַרֹ דִּנְגַד דְּקַאִים קֳדָמזי וְאַיְיתֵי 7ָתָהּ בְּגָיָהוּ בַּר יְחוֹיָדָע לִקָדָם מַלְכָּא 2ְכַד שְׁמַע מַלְכָּא דַאֲתַת לְוָתֵיהּ קָם רַאֲזַל וִיתֵבבְּבֵית זוֹגִיתָא וְכַד חֲזַת מַלכָא שְׁבָא דְמַלְכָּא בְבֵית זוֹגִיתָז יָתִיב קַחְשְׁבָא בְּלִהָהּ וְאָמְרָת דְמַלְכָּא בְּמַיָא יָתִיב וְחַלִיזַת חִילוּזָחּ דְתַעֲבַר וַחֲזָא לָא סְעָרָא

בְרִגְלָחּ מְתיֹב מַלְפָא וְאָמַר לָהּ שׁוּפְרֵףְ שׁוּפְרָא דְבַשֵׁי וּסְגָרֵףְ סְעַר דְגַבְרָא וּסְעַר לְגַבְרָא שְׁפַר וּלְאִתְּתָא גְנַאיֹ מְתִיבָה מַלְכַּת שְׁבָא רְאָבְרָה לֵיהּ מָרֵי מַלְכָּא אַמְתִּיל לָףְ מְלָתָאמְתָלִין דְּאִין תִּעְשַׁר יַרְּהוֹן לִי יָדְעִית אֲנָא דִגְבַר חַכִּים אַתּ וִאִי לָא אַתּ כִּשְׁאַר גְּנֵי אֱנָשָׁא : ֵ ֵֵ ֵֵ

וָאֳגָרַת יְהִי יְיָ אֱלֹהֶיךָ בָרוּךְ דְּאִגְדְעֵי בָּךְ לְבִתַּביָתָךְ עַל כּוּרֹסֶי דְמַלְכוּתָא לְקֶעֱבַר עְדַקְתָּא רְדִינָא וִיהָבַת לְמַלְכָּא דַחֲבָא וְכַסְפָא טָבָא ֵֵ וִיהַב לָהּ מַלְכָּא כָּלמַהִ דְעָבַת :

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 with

garlands on their heads. From there are plants from the Garden of Eden, because it is near

unto it. They know how to shoot with the bow, but cannot be slain with the bow. One

woman 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 the

fortress of Qitor, to the city of Sheba; I shall "bind their kings with chains and their

nobles with links of iron," and shall bring them unto my lord the King.’ And the saying

was 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 up

high into the sky and bound on his tiara and grew strong, and flew among the birds. And

they flew after him. And they went to the fortress of Qitor, to the city of Sheba. And it

came 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 the

desert came down to her, and she saw, and lo! a letter was fastened to his wing. She

opened 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 the

air, and over jinns and over spirits and over night-goblins, and all the kings of the East

and 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 thee

greater than all the kings that bow down before me. And if thou art not willing and dost

not 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 King

Solomon?’ — 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 of

Sheba came to King Solomon. And when King Solomon heard that the Queen of Sheba

had come, he sent unto her Benaiah the son of Jehoiada, who was like the dawn that rises

at morning-time, and resembled the Star of Splendour (Venus) which shines and stands

firm among the stars, and was similar to the lily which stands by the water-courses. And

when 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 thy

chariot?’ She answered and said to him, ‘Art not thou King Solomon?’ He answered and

said to her, ‘I am not King Solomon, but one of his servants who stand before him.’ And

forthwith she turned her face behind her and uttered a parable to the nobles, ‘If the lion

has not appeared to you, ye have seen his offspring, and if ye have not seen King

Solomon ye have seen the beauty of a man who stands before him.’ And Benaiah, son of

Jehoiada, brought her before the king. And when the king heard that she had come to

him, he arose and went and sat in a crystal house. And when the Queen of Sheba saw that

the king sat in a crystal house, she considered in her heart and said that the king sat in

water, and she gathered up her garment that she might cross over, and he saw that she had

hair on her legs. The king answered

and 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 Sheba

answered and said to him, ‘My lord the king, I shall utter to thee three parables, which if

thou explain to me, I shall know that thou art a wise man, and if not, thou art as the rest of

men.’ (Solomon solved all three problems.) And she said, ‘Blessed be the Lord thy God

who delighted in thee to seat thee upon the throne of the kingdom to do judgment and

justice.’ And she gave unto the king good gold and silver. ... And the king gave her all

that she desired."

Hebrew Text Page 77

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שִׁדָּה וְשִׁדּוֹת

Hebrew text pages 84-85

Pages 84-85 Continuous Hebrew text

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שָׁאְלוּ תַלְמּידָיו אֶת רַב יוֹסֵף מַהוּ ע-ְזָאֵל זָמֵר לָהֶם כִּוָן שֶׁעָמְדוּ דוֹר הַמַּנּוּל וְעָבְרוּ זָרָה הָיָה הַמדֹוּסׁ בָּרוּךְ הוּא מִתְעַ עַב פִיָר עמְדוּ שְׁנֵי מַלְאָכִים וַׁמְהֲזַי וַעֲזָאֵל וְאָמְרוּ לְסָכָו רִבּוֹנוֹ שֶׁלעוֹלֶם חֲלֹא אַמַרְנוּ לְמָנֶיכַ כּשֶׁבָּרָ חתָ אֶת ענלָקָה אֱנוֹשׁ כִּי חִזְכְרֶנּוּ אָקַר לָחֶם רְעוּלָם מַה יְהֵא עָלָח אָמְרוּלוֹ רִבּוֹנוֹ שֶׁל עוֹלָם חָיִינוּ םִסְתַּפְקִין בּוֹ אָמַר לָהֶם גָּלוּי רְיָדוּעַ לִמָנַי אִם אַתֶם שְׂרוּיִן בָּאָרֶץ הָיָה שׁולֵט בָּכֶם יֵצֶר הָרָע וִחְוִותָם קָשִׁים מִבְּנֵי אָדָם אָמְרוּ לוֹ תֵּן לָנוּ רְשׁוּת וְנָדוּר עִם הַבָּדִיוֹת וְתִרְאֶה אֵיךְ אָנוּ מְפָדֶּשִׁין שִׁמֶךָ אָמַר לֶהֶם דוּ וׁתָדוּרוּ עִמּהֶם : מִיָד רָאָה שָׁמְחֲזַי רִיבָּהּ אַחַת וּשְׁמָהּ אִסְטְהַר נָתַן עֵינָיו בָּהּ אָמַר השָׁמְעִי לִי אָכְרָ אֵינִי שֹׁםַעַת לְךָ עַד שֶׁתְּלַמְּדֵנִי שֵׁםּ הַשְׂפְרָשׁ שֶׁאַתָּה עֹלֱת לוֹ לָדָקִיעֵ בְּשָעָה שֶׁאַגָה זֹכְרֵהוּ : לִמְּדָחּ אוֹתוֹ שֵׁם הִוְכִּ ירָת אוֹתוֹ שֵׁם וְעַלְתָח לָרָקִיעַ רְלֹא קִלְקְלָה : אִמֶ הַקָטוּשׁ כָּחּף תוּא חוֹאִיל וּפְרְשָׁה עַעְמַחּ מִן הָעֲבֵרֶה לְכוּ וקִבְעוּתָ בֵּין שִׁבְעָת כוֹכָבִים חַלָּלוּ כְּדֵי שֶׁתִּזְ כּוּ בָהּ לְעֵזלָם יֶנִקְבְעָח בַּכִּימָח מִיָד קִלְקְלוּ עִם בְּנוֹת הָאָדָם שֶׁהָיוּ

שֶׁהָיוּ יָכּוּת רְלָא יָכלוּ לִכְבּוֹשׁ אֶת יִצרָן עָמְדוּ וְנָשְׂאוּ נָשִׁים וְהזלִידוּ בָנִים (הִוָּא וְהִיָא) : וַעַזָאֵל הָיָה עָלמִינֵי עִבְעוֹבִים וְעַל מִנֵי תַכְשִׁיטִין שֶׁל נָשִׁים שֶׁמְּמַתִּין אֶת בְּנֵי אָדָם לְהִרְהוּר עֲבֵרָה :

Talmud Midrash Yalkut chapter 44

Midrash Yalkut, chapter xliv, in these words:—

"His disciples asked Rab Joseph, ‘What is 'Azael?’ He said to them, ‘When the

generation (that lived at the time) of the Flood arose and offered up vain worship (i.e.

worship to idols), the

Holy 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 known

unto Me that, if ye were dominant in the Earth, evil desire would reign in you, and ye

would 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 Thy

name." He said to them, "Go down and dwell with them." At once Shemhazai saw a

damsel, whose name was Esther. He fixed his eyes upon her: he said, "Be complaisant to

me." She said to him, "I shall not hearken unto thee until thou teach me the peculiar

Name [of God], by means of which thou ascendest to the sky at the hour that thou

repeatest it." He taught it to her. Then she repeated it: then too she ascended to the sky

and was not humbled. The Holy One, Blessed be He! said, "Since she hath separated

herself from transgression, go ye and place her among the seven stars, that ye may be

pure with regard to her for ever." And she was placed in the Pleiades. They instantly

degraded themselves with the daughters of men, who

were beautiful, and they could not satisfy their desire. They arose and took wives and

begat sons, Hiwwa and Hia. And 'Azael was master of varieties of ornaments and kinds

of 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

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שַׁקְחַזָי וְעוּזִיאֵל הִיגוּן נְפִילִין מִן שְׁמַיָא וַהֲווֹ בְּאַר:עָא בְּיוקַאָ הָאִינוּן :

One hebrew word.

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בָּוַ א

Hebrew text page 97

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כֹּפֶה אֲני עֲלֵיכֶם אֶתַהֶהָר כְּגִּירִית

Ebodah chapter 2:2 Hebrew Line on tope of page 97

English version: The Sources of the Qur’an p. 110

Its origin is found in the Jewish tractate 'Abodah Zarah (cap. ii. § 2), where we

are told that on that occasion (so God is represented as saying to the Israelites), "I

covered you over with the mountain like a lid."

One word

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תַּחַת הֶהָר

Hebrew text middle of page 98

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וַיֵעֵא הָעִגְל חַזֶחגצֶח וְרָאוּ אוֹתוֹ יִשִׂרָאֵל : דַבִּי יְהוּדָה אֹמֵר מַמָּאֵל נִכְנַס לְתוכו וְהָיָה גצָו לְחַתְצוֹת אֶת-יִשְׂרָאֵלִ [3]: —

Pergeh rabbi alizer chapter 45 Hebrew text middle of page 98

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

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زبانها هیچ واقفیّت نداشته اند. و از آنجمله این الفاظ ذیل است. تورات که لفظ عبری תּוֹרָה می‌باشد- و تابُوت که در عبری תֵּיבָה و در کلدانی תֵּיבוּהָא است. و جَنّت عَدنٍ یعنی גַּן-צֵדֶן – و جَهَنّمُ یعنی גַּיהִנּוֹם و حبِر یعنی و سَکینَت یعنی חָבֵר و طاغوت یعنی שְׁכִינָה و یا در سریانی טָצוּת و فُرقانُ یعنی 1st Syriac word צרִקָי یا 2nd Syriac word و ماعُون یعنی מָצוֹן و مَلکوتُ یعنی מַלמוּת و غیره. اگر کسی بخواهد معنی صحیح این الفاظ قرآنی

1. Hebrew for “Torah”

2. Hebrew for “?”

3. Chaldean translation of “Tabut” or Ark

4. Chaldean translation of “Tabut” or Ark

5. Hebrew word for the Garden of Eden

6. Gehenna

7. Shekinah

8. Talut in Syriac

9. Foran Hebrew word

“or in Farsi” Syrian letters.

10. Maun

11. Malahut = Kingdom

Hebrew text page 101

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כִּסֵּא כָבוד עֹטֵד בָּאִויֵר וּמִדַחֵף עֵל הַמָּימּ

Rashi’s comment on Gen. 1:2 Hebrew text in page 101

English Sources of the Qur’an p. 123

the Jewish commentator Rashi, embodying a wellknown Jewish tradition, writes thus: "The throne of Glory stood in the air and brooded over the waters."



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]



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

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שָׂר שֶׁל גֵּי הְנּוֹט

כַּמָּה רֶוַח בֵּיכֵיחֶם

כֹּתֶל

וְרַבָּנָן אָמְרִי שְׁחֵּיחֶז שָׁרוֹתכְּדֵי שֶׁיִהְיוּ כְ עִיעוֹת מִזוּ לְזוּ

Midrash on Ecc. 7:14 2nd Hebrew word page 102

Rabbi yohanan said (the same midrash 3rd Hebrew word page 102

Rabbi 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. 124

This 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

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שֹׁמְעִין מֵאֲחוֹרֵי הַכַּדִגּוֹד

דּוֹד חַמּבּוּל – שָ ZZ שֶׁל גַּיחִנּום אֹמַר בָּל – יוּם וָיוֹם לִי מַאֲכָל כְּדַי סִפוּק

בְּרוֹגִחִין נִגּוֹנ

They hear from behind the veil.

This belief comes from the Jews, for in Hagigah, cap. vi. § 1, it is

said that the demons "listen from behind a curtain," in order to obtain a knowledge of

future events.

Hebrew text pages 103-104

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



English Sources of Qur’an p. 125

In 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

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מֵשֶׁיַפִיר בֵּין תְּכֵיֶת ללַבַן :



Mishna brachot 1:2 Hebrew words bottom of page 104

Hebrew text pages 109

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לוּחוֹת

אמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁׁמָאִי דִכְונִיב וְאֶתְּנָה לְךָ אֶת-לֻחִת הָאֶגֶז וְהַתּוֹרָה וְהַמִאְוָה אֲשֶׁר כָּתַבְתִי לְהוֹרוֹתָם נוּחזת אֲלוּ עֲשֶׂרֶת הַדְּבָרוֹת הּוֹרָה זוּ מִקְוָא וְהַמִּעְוָה זוּ מִשְׁנָה אֲשֶׁר כָּתַבְתִּי אֲלוּ נְבִיאִים וּכְתוּבִים לְחוֹרוֹתָם זוּ גְמָרָא מְלַמַּד שֶׁכּוֹלָם נִתְּנוּ לְמשֶׁה מִסִּנָיָ

1. Hebrew word for Tablet

2.

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; and

the Commandment, this is the Mishnah:— which I have written, these are the Prophets

and the Hagiographa: that thou mayest teach them, this denotes the Gemara. This teaches

that all of them were given to Moses from Sinai.’"

Hebrew text pages 112

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תּוֹהוּ

תּיחוּ קו יָרוֹט שֶמַקִּי אֶת-כָּל- העוֹלָם כּוֹלוֹ שֶׁמִמֶּנּוּ יֹעֵא חשֶׁךְ

לָו

Hagagiah 11:1 word from Genesis 1:2 Tohu

Green line surrounds that surrounds this world

Hagigah xi. § 1. There, in

explanation 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

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לֹא שָׁלַט דַּהּ -לְזַךְ הַ?וְת אָלָית בִּנְשִׁיקָה מֵתָה וְלֹא שָׁלַט בָּהּ רִמָה ומֹלֵרָה:

Hebrew text page 199

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בָּרָק

Hebrew text page 205

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מַלְאַך הַמָוֶת

סַמָּאֵל

Hebrew text page 206

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-----------------------

[1] You deny their knowledge and yet you worship them!

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

[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).

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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.

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