Talmud Yerushalmi
Yerushalmi Makkot 3:13 ירושלמי מכות ג׳:י״ג
Part of: Chapter 3
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משנה: רִבִּי חֲנִינָה בֶּן עֲקַשְׁיָה אוֹמֵר רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְזַכּוֹת יִשְׂרָאֵל לְפִיכָךְ הִרְבָּה לָהֶם תּוֹרָה וּמִצְוֹת שֶׁנֶּאֱמַר יְיָ חָפֵץ לְמַעַן צִדְקוֹ יַגְדִּיל תּוֹרָה וְיַאְדִּיר:
MISHNAH: Rebbi Ḥaninah ben Aqashiah says: The Holy One, praise to Him, wanted to increase the merit of Israel; therefore He multiplied for them teaching and commandments, as it is written64Is. 42:21., the Eternal desires for the sake of His justice to make His instruction great and prodigious.
MISHNAH: Rebbi Ḥaninah ben Aqashiah says: The Holy One, praise to Him, wanted to increase the merit of Israel; therefore He multiplied for them teaching and commandments, as it is written64Is. 42:21., the Eternal desires for the sake of His justice to make His instruction great and prodigious.
הלכה: [רִבִּי חֲנַנְיָה בֶּן עֲקַשְׁיָה אוֹמֵר רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא וגו׳. מִפְּנֵי מַה מְכַנִּים שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְקוֹרִין אוֹתוֹ מָקוֹם לוֹמַר שֶׁהוּא מְקוֹמוֹ שֶׁל עוֹלָמוֹ וְאֵין עוֹלָמוֹ מְקוֹמוֹ. רִבִּי חוּנָה בְשֵׁם רִבִּי אִימִּי כָּתוּב מְעוֹנָה אֱלֹהֵי קֶדֶם לוֹמַר שֶׁהוּא מְעוֹנוֹ שֶׁל עוֹלָמוֹ וְאֵין עוֹלָמוֹ מְעוֹנוֹ. רִבִּי יוֹסֵה בֶּן חֲלַפְתָּה אָמַר כָּתוּב וַיֹּאמֶר יְי הִנֵּה מָקוֹם אִתִּי לוֹמַר שֶׁהוּא מְקוֹמוֹ שֶׁל עוֹלָמוֹ וְאֵין עוֹלָמוֹ מְקוֹמוֹ. אָמַר רִבִּי יִצְחָק כְּתִיב יי בָם סִינַי בַּקֹּדֶשׁ. לָא מִסְתַּבְּרָה אֶלָּא קוֹדֶשׁ בְּסִינַי. לוֹמַר שֶׁהוּא מְקוֹמוֹ שֶׁל עוֹלָמוֹ וְאֵין עוֹלָמוֹ מְקוֹמוֹ. אָמַר רִבִּי יוּדָן לְגִיבּוֹר שֶׁהוּא רוֹכֵב עַל הַסּוּס וְכֵילָיו מְשׁוֹפָּעִים הֵלַךְ הֵלַךְ לֹא שֶׁהַסּוּס סוֹבֵל אֶת הַגִּיבּוֹר אֶלָּא שֶׁהַגִּיבּוֹר הוּא סוֹבֵל אֶת הַסּוּס.
HALAKHAH: 65This Halakhah is preserved only in G, but it is quoted in the name of the Yerushalmi in the book האמונה והבטחון “Faith and Trust” from the cabbalistic circle of Nachmanides [Chapter 15; in H. D. Chavel’s edition of The Works of Nachmanides, vol. 2 (Jerusalem 1964) p.399.] Parallel texts are in Gen. rabba 68(10), copied in Yalqut Shimony 117, and Pesiqta rabbati Ten Commandments (ed. Ish-Shalom p. 104b). It is of great theological significance in that it proclaims not only God’s Omnipresence but also His Existence outside of space and time and the possibility of the simultaneous existence of an infinity of different worlds.[“Rebbi Ḥananiah ben Aqashiah says: The Holy One,praise to Him,wanted etc.” Why does one use a substitute name for the Name of the Holy One, praise to Him, and calls Him Place? To say that He is the Place of the world but the world is not His place. 66In Gen. rabba and Pesiqta, they are credited with the statement of the preceding paragraph. “Faith and Trust” quotes the text here. Rebbi Ḥuna in the name of Rebbi Immi: It is written67Deut. 33:27. In Gen. rabba and Pesiqta quoted by R. Isaac., dwelling is the Primordial God, to say that He is the dwelling of the world but the world is not His dwelling. Rebbi Yose ben Ḥalaphta said, it is written: 68Ex. 33:21. In Gen. rabba and Pesiqta quoted by R. Huna, R. Immi but Yalqut R. Yose ben Halafta.The Eternal said, there is a place with Me; to say that He is the Place of the world but the world is not His place. Rebbi Isaac said, it is written69Ps. 68:18. In Gen. rabba quoted by R. Isaac; anonymous in Pesiqta, missing in Yalqut. In Emunah weBittahon R. [ ] in the name of R. Jacob.: The Eternal is there, Sinai in the Holy. Would “the Holy in Sinai” not have been more reasonable? To say that He is the Place of the world but the world is not His place. 70In Gen. rabba in the name of R. Abba bar Yudan, in Pesiqta more elaborated, in the name of R. Yudan, anonymous in Yalqut. Rebbi Yudan said, [a parable of] a hero riding on a horse with his weapons hanging down at both sides. It is not that the horse puts up with the hero, but the hero puts up with the horse.
HALAKHAH: 65This Halakhah is preserved only in G, but it is quoted in the name of the Yerushalmi in the book האמונה והבטחון “Faith and Trust” from the cabbalistic circle of Nachmanides [Chapter 15; in H. D. Chavel’s edition of The Works of Nachmanides, vol. 2 (Jerusalem 1964) p.399.] Parallel texts are in Gen. rabba 68(10), copied in Yalqut Shimony 117, and Pesiqta rabbati Ten Commandments (ed. Ish-Shalom p. 104b). It is of great theological significance in that it proclaims not only God’s Omnipresence but also His Existence outside of space and time and the possibility of the simultaneous existence of an infinity of different worlds.[“Rebbi Ḥananiah ben Aqashiah says: The Holy One,praise to Him,wanted etc.” Why does one use a substitute name for the Name of the Holy One, praise to Him, and calls Him Place? To say that He is the Place of the world but the world is not His place. 66In Gen. rabba and Pesiqta, they are credited with the statement of the preceding paragraph. “Faith and Trust” quotes the text here. Rebbi Ḥuna in the name of Rebbi Immi: It is written67Deut. 33:27. In Gen. rabba and Pesiqta quoted by R. Isaac., dwelling is the Primordial God, to say that He is the dwelling of the world but the world is not His dwelling. Rebbi Yose ben Ḥalaphta said, it is written: 68Ex. 33:21. In Gen. rabba and Pesiqta quoted by R. Huna, R. Immi but Yalqut R. Yose ben Halafta.The Eternal said, there is a place with Me; to say that He is the Place of the world but the world is not His place. Rebbi Isaac said, it is written69Ps. 68:18. In Gen. rabba quoted by R. Isaac; anonymous in Pesiqta, missing in Yalqut. In Emunah weBittahon R. [ ] in the name of R. Jacob.: The Eternal is there, Sinai in the Holy. Would “the Holy in Sinai” not have been more reasonable? To say that He is the Place of the world but the world is not His place. 70In Gen. rabba in the name of R. Abba bar Yudan, in Pesiqta more elaborated, in the name of R. Yudan, anonymous in Yalqut. Rebbi Yudan said, [a parable of] a hero riding on a horse with his weapons hanging down at both sides. It is not that the horse puts up with the hero, but the hero puts up with the horse.
אַמַר רִבִּי אָחָא כְּתִיב יְי חָפֵץ לְמַעַן צִדְקוֹ לְמַעַן צִדְקוֹ לְמַעַן צַדֶּקְךָ בִּשְׁבִיל לְזַכּוֹתָךְ אָמַרְתִּיהָ לָךְ.
Rebbi Aḥa said64Is. 42:21., the Eternal desires for the sake of His justice. For His justice? In order to justify you! In order to give merit to you I told it to you71The context in Is. makes it clear that צִדְקוֹ should not be translated as in the homiletic use of the verse “His justice” but “his justification” referring to God’s servant..
Rebbi Aḥa said64Is. 42:21., the Eternal desires for the sake of His justice. For His justice? In order to justify you! In order to give merit to you I told it to you71The context in Is. makes it clear that צִדְקוֹ should not be translated as in the homiletic use of the verse “His justice” but “his justification” referring to God’s servant..
זכינו להשלים בשלום נזכה ונחיה להשלים ללמד וללמד את כל ש׳ סדרי משנה בשלום אמן
72The Colophon of the scribe, not part of the Talmud text. We had the merit to finish in peace. May we be worthy and live to finish studying and teaching all six orders of the Mishnah in peace, Amen.
72The Colophon of the scribe, not part of the Talmud text. We had the merit to finish in peace. May we be worthy and live to finish studying and teaching all six orders of the Mishnah in peace, Amen.
ברוך יי לעולם אמן ואמן ברוך שם כבוד מלכותו לעולם ועד]
Praise to the Eternal forever, Amen and Amen73Ps. 89:53.. Praise to the Name of the glory of His Kingdom forever and ever74The required eulogy after the recitation of Deut. 6:4..]
Praise to the Eternal forever, Amen and Amen73Ps. 89:53.. Praise to the Name of the glory of His Kingdom forever and ever74The required eulogy after the recitation of Deut. 6:4..]