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The Gemara addresses the expression “an aroma pleasing to the Lord” stated in the verses mentioned in the mishna.
It is taught
in a
baraita
that
Rabbi Shimon ben Azzai says: Come and see what is written in the portion of offerings: As
in these verses, the divine names
El
and
Elohim
are not stated, but
only
“the Lord.”
This is
so
as
not to give a claim to a litigant to argue.
Only one name of God is used in conjunction with all the various offerings…
Menachot 110a:17
And Rabbi Yehoshua ben Levi says: The Jewish people fashioned the
Golden
Calf
(see Exodus, chapter 32)
only to give a claim to penitents, as it is stated
after the revelation at Sinai:
“Who would give that they had such a heart as this always, to fear Me,
and keep all My commandments, that it might be good for them, and with their children
forever”
(Deuteronomy 5:26). If the nation was truly at such a lofty spiritual state, how could they worship the Golden Calf? Rather, their sin occurred so that it would be made clear that one can repent for any sin…
Avodah Zarah 4b:17
Another interpretation: “As I have hardened his heart” – Rabbi Yoḥanan said: From here there is an opening for the heretics to say that he had no [opportunity] to repent, as it is stated: “As I have hardened his heart.” Rabbi Shimon ben Lakish said to him: Let the mouths of the heretics be sealed; rather, “to the scorners He scorns” (Proverbs 3:34). The Holy One blessed be He forewarns a person the first time, the second, and the third, and if he does not relent, He locks his heart from repentance in order to exact retribution for his sins. The same is true regarding the wicked Pharaoh…
Shemot Rabbah 13:3
Another matter, “He gave to Moses,” that is what is written: “For the Lord grants wisdom; from His mouth come knowledge and understanding” (Proverbs 2:6). Great is wisdom, but greater than it are knowledge and understanding. That is, “for the Lord grants wisdom,” but to those whom He loves, “from His mouth come knowledge and understanding.” Rabbi Yitzḥak and Rabbi Levi, one of them said: To what is the matter comparable? To a wealthy man who had a son. His son came from school and saw a tray before his father. His father took one piece and gave it to him…
Shemot Rabbah 41:3
As the master left the bathhouse, Nakdimon ben Guryon left the Temple. When they met one another,
Nakdimon
said to him: Give me
the
money you owe me
for
the extra water
you received. The official
said to him: I know that the Holy One, Blessed be He, has shaken His world and caused rain to fall only for you. However, I still maintain a claim against you,
by
which I can
legally
take my coins from you, as
you did not pay me on the agreed date,
for the sun had already set, and
therefore
the rain fell onto my property.
Taanit 20a:3
Rabbi Shmuel bar Naḥman said in the name of Rabbi Yonatan: When Moses was writing the Torah, and was writing what was made on each day, when he reached this verse: “And God said: Let us make Man in our image, in our likeness” – he said before Him: ‘Master of the universe, why do you provide the heretics with basis for a claim? This is bewildering.’ He said to him: ‘Just write, and if someone wants to err, let him err.’ The Holy One blessed be He said to Moses: ‘Is it not so regarding this man whom I created…
Bereshit Rabbah 8:8
The Gemara asks:
And now that
the
ayya
and
dayya
are one
species,
why did
the Torah need
to write
both
ayya
and
dayya
in Deuteronomy? The Gemara responds:
As it is taught
in a
baraita
that
Rabbi
Yehuda HaNasi
says:
Given that the two are one species,
I will read
ayya
and know that it is forbidden.
Why is
dayya
stated?
It is
so as not to give a claim to a litigant to disagree…
Chullin 63b:3
The heretics once asked Rabbi Samlai: ‘How many deities created the world?’ He said to them: ‘Let you and I inquire into the early days.’ That is what is written: “For inquire now into the early days that were before you, from the day that God created [
bara
] man” (Deuteronomy 4:32) – “that [God]
baru
”
is not written here, but rather, “that [God]
bara.
” They said to him: ‘What is this that is written: “In the beginning God [
Elohim
]
created”?’ He said to them: “
Baru Elohim
” is not written here, but rather, “
bara Elohim…
Bereshit Rabbah 8:9
(Lev. 19:2:) “Speak unto the [whole congregation] of the Children of Israel, and say unto them, ‘You shall be holy.’” This text is related (to Is. 5:16), “The Lord of hosts has been exalted through justice, and the holy God has been sanctified through holiness.” When did the Holy One, blessed be He, become exalted in His world? When he brought about judgment and justice among the peoples of the world. It is so stated (in Is. 3:13), “The Lord stands up to plead a cause, and rises to judge peoples.” It also says (in Dan…
Midrash Tanchuma, Kedoshim 1:1
Bar Kappara said in the name of Rabbi Yirmeya ben Elazar: Due to four matters Aaron’s sons died: For drawing near; for sacrificing; for alien fire; and because they did not take counsel from one another. For drawing near, because they entered the innermost sanctum; for sacrificing, because they sacrificed an offering regarding which they were not commanded; for alien fire, they brought in fire from a stove; and because they did not take counsel from one another, as it is stated: “Each took his fire pan” (Leviticus 10:1), each on his own, as they did not take counsel from one another…
Vayikra Rabbah 20:8
Another thing that the verse (Psalms 97:7) said is, "All those who serve idols will be ashamed." Rabbi Yudan said in the name of Rav Nachman, "In the future, the Holy One, blessed be He, will give real significance to idolatry that will come and bow down to the Holy One, blessed be He, and afterward, it will be ashamed of its worshippers." Rabbi Pinchas said, "In the future, the Holy One, blessed be He, will give speech to the gentiles, and it will speak before its worshippers in the future, saying to them, 'You have acquired eternal life and have bowed down to the one of whom it is said…
Midrash Tehillim 31:4
"To the conductor, a song of David. May God arise, His enemies scatter; may those who hate Him flee from before Him. As it is written (Proverbs 28:28), 'When the wicked rise, people hide themselves; but when they perish, the righteous increase.' For as long as the wicked rule, the righteous have no raised voice, and when the wicked are destroyed, the righteous multiply. Therefore it is said, 'When the wicked rise, people hide themselves; but when they perish, the righteous increase.' Similarly, Deborah says (Judges 5:31), 'So may all Your enemies perish, O Lord…
Midrash Tehillim 68:1
(Lev. 16:1:) “Now the Lord spoke unto Moses after the death [of Aaron's two sons].” This is what Elihu said (to Job 37:1), “At this also my heart trembles and leaps.” Elihu was observing how the sons of Aaron went in to sacrifice and came out destroyed by fire. He was amazed and said (ibid.), “At this also my heart trembles and leaps.” What did he see for him to say this? He said, “At a time when the priesthood had become weak in the hand of Aaron, what is written there (in Numb. 17:21)? ‘Then Moses spoke unto the Children of Israel; and their princes gave him a staff, a staff for each prince…
Midrash Tanchuma, Achrei Mot 8:1
The Gemara stated that fire was originally created at the conclusion of Shabbat. The Gemara asks:
Was fire created at the conclusion of Shabbat? Wasn’t
it
taught
in a
baraita
:
Ten
miraculous
phenomena were created
in heaven
on Shabbat eve during twilight,
and were revealed in the world only later?
They were:
Miriam’s
well, and the manna
that fell in the desert,
and the rainbow, writing [
ketav
],
and
the
writing instrument [
mikhtav
], and the tablets
of the Ten Commandments,
and the grave of Moses…
Pesachim 54a:6
Abaye said: One should not say:
If ruin befalls me,
so as not to open his mouth to Satan
and provoke him.
As Rabbi Shimon ben Lakish said and as it was taught
in a
baraita
in the name of Rabbi Yosei: One should never open his mouth to Satan
by raising, at his own initiative, the possibility of mishap or death.
Rav Yosef said: What is the verse
that alludes to this?
As it is written: “We should have almost been as Sodom, we should have been like unto Gomorrah”
(Isaiah 1:9)…
Berakhot 60a:24-25
Rav Sheshet said:
This is
not difficult,
as
this
baraita
is in accordance with the opinion of
Rabban Gamliel,
who holds that a woman who, in response to a claim concerning her virginity, is believed if she says that she was raped after her betrothal and therefore does not lose her marriage contract.
And that
baraita
is in accordance with the opinion of
Rabbi Yehoshua,
who says that a woman is not believed if she makes that claim, and therefore she loses her marriage contract…
Ketubot 36a:9
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