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Torah from Heaven שבת פ״ו ב:ה׳-פ״ז א:ח׳ תנו רבנן בששי בחדש ניתנו עשרת

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Torah from Heaven שבת פ״ו ב:ה׳-פ״ז א:ח׳ תנו רבנן בששי בחדש ניתנו עשרת Torah from Heaven Biblical Verses Shabbat 86b:5-87a:8 שבת פ״ו ב:ה׳-פ״ז א:ח׳ Our Rabbis taught: On the sixth day of the תנו רבנן בששי בחדש ניתנו עשרת month [Sivan] were the Ten Commandments given to Israel. Rabbi Yose maintained: On הדברות לישראל רבי יוסי אומר בשבעה בו the seventh thereof. Said Rava: All agree אמר רבא דכולי עלמא בראש חדש אתו that they arrived in the Wilderness of Sinai on the first of the month. [For] here it is למדבר סיני כתיב הכא ביום הזה באו written, on this day they came into the wilderness of Sinai; while elsewhere it is מדבר סיני וכתיב התם החדש הזה לכם written, This month shall be for you the ראש חדשים מה להלן ראש חדש אף כאן beginning of months: just as there the first of the month, so here [too] the first of the ראש חדש ודכולי עלמא בשבת ניתנה תורה month [is meant]. Again, all agree that the .Torah was given to Israel on the Sabbath לישראל כתיב הכא זכור את יום השבת [For] here it is written, Remember the לקדשו וכתיב התם ויאמר משה אל העם Sabbath day, to keep it holy; while elsewhere it is written, And Moses said for זכור את היום הזה מה להלן בעצומו של יום the people, Remember this day: just as there, [he spoke] on that very day, so here אף כאן בעצומו של יום כי פליגי בקביעא too it was on that very day. [Where] they דירחא רבי יוסי סבר בחד בשבא איקבע differ is on the fixing of the New Moon. Rabbi Yose holds that New Moon was fixed on the ירחא ובחד בשבא לא אמר להו ולא מידי first day of the week [Sunday], and on that day he [Moses] said nothing to them on משום חולשא דאורחא בתרי בשבא אמר account of their exhaustion from the להו ואתם תהיו לי ממלכת כהנים בתלתא Journey. On Monday he said to them, and you shall be for me a kingdom of priests; on אמר להו מצות הגבלה בארבעה עבוד Tuesday he informed them of the order to 1 set boundaries, and on Wednesday they פרישה ורבנן סברי בתרי בשבא איקבע separated themselves [from their wives]. But the Rabbis hold: New Moon was fixed on ירחא בתרי בשבא לא אמר להו ולא מידי Monday, and on that day he said nothing to משום חולשא דאורחא בתלתא אמר להו them on account of their exhaustion from the journey. On Tuesday he said to them, and ואתם תהיו לי בארבעה אמר להו מצות you shall be for me a kingdom of priests; on Wednesday he informed them of the order to הגבלה בחמישי עבוד פרישה מיתיבי set boundaries, and on Thursday they וקדשתם היום ומחר קשיא לרבי יוסי אמר separated themselves. An objection is raised: And sanctify them today and לך רבי יוסי יום אחד הוסיף משה מדעתו tomorrow: this is difficult in the view of Rabbi :Yose? — Rabbi Yose can answer you דתניא שלשה דברים עשה משה מדעתו Moses added one day of his own והסכים הקדוש ברוך הוא עמו הוסיף יום understanding. For it was taught, Three things did Moses do of his own אחד מדעתו ופירש מן האשה ושבר את understanding, and the Holy One, blessed הלוחות הוסיף יום אחד מדעתו מאי דריש be He, gave His approval: he added one day of his own understanding, he separated היום ומחר היום כמחר מה למחר לילו עמו himself from his wife, and he broke the Tables. 'He added one day of his own אף היום לילו עמו ולילה דהאידנא נפקא understanding': what [verse] did he ליה שמע מינה תרי יומי לבר מהאידנא interpret? today and tomorrow: 'today' [must be] like 'tomorrow: just as tomorrow includes ומנלן דהסכים הקדוש ברוך הוא על ידו דלא the [previous] night, so 'today' [must] include the [previous] night, but the night of today שריא שכינה עד צפרא דשבתא ופירש מן has already passed! Hence it must be two האשה מאי דריש נשא קל וחומר בעצמו days exclusive of today. And how do we ,know that the Holy One, blessed be He אמר ומה ישראל שלא דברה שכינה עמהן gave his approval? — Since the Shechinah did not rest [upon Mount Sinal] until the אלא שעה אחת וקבע להן זמן אמרה תורה morning of the Sabbath. And 'he separated והיו נכנים וגו׳ אל תגשו אני שכל שעה himself from his wife': What did he interpret? 2 He applied a kal ve-homer to himself, ושעה שכינה מדברת עמי ואינו קובע לי זמן reasoning: If the Israelites, with whom the Shechinah spoke only on one occasion and על אחת כמה וכמה ומנלן דהסכים הקדוש He gave them a time, yet the Torah said, Be ברוך הוא על ידו דכתיב לך אמר להם שובו ready against the third day: come not near a woman: I, with whom the Shechinah speaks לכם לאהליכם וכתיב בתריה ואתה פה עמד at all times and does not appoint me a definite] time, how much more so! And how] עמדי ואית דאמרי פה אל פה אדבר בו שבר do we know that the Holy One, blessed be את הלוחות מאי דריש אמר ומה פסח He, gave his approval? Because it is written, Go say to them, Return to your tents, which שהוא אחד מתריג מצות אמרה תורה וכל is followed by, But as for you, you stand here by me. There are those who quote, with him בן נכר לא יאכל בו התורה כולה [כאן] sc. Moses] will I speak mouth to mouth. 'He] וישראל משומדים על אחת כמה וכמה ומנלן broke the Tables': how did he learn [this]? He argued: If the Passover sacrifice, which דהסכים הקדוש ברוך הוא על ידו שנאמר is but one of the six hundred and thirteen אשר שברת ואמר ריש לקיש יישר כחך precepts, yet the Torah said, there shall no ,alien eat thereof: here is the whole Torah ששברת ​ and the Israelites are apostates, how much more so! And how do we know that the Holy One, blessed be He, gave His approval? Because it is said, which (asher) you broke, ​ ​ and Resh Lakish interpreted this: “may your strength be heightened (yishar)” that you ​ ​ broke it. Sanhedrin 21b:22-22a:7 סנהדרין כ״א ב:כ״ב-כ״ב א:ז׳ :Mar Zutra or, as some say, Mar 'Ukba said אמר מר זוטרא ואיתימא מר עוקבא בתחלה Originally the Torah was given to Israel in ניתנה תורה לישראל בכתב עברי ולשון הקודש Hebrew characters and in the sacred [Hebrew] language; later, in the times of 3 Ezra, the Torah was given in Ashshurit script חזרה וניתנה להם בימי עזרא בכתב אשורית and Aramaic language. [Finally], they ולשון ארמי ביררו להן לישראל כתב אשורית selected for Israel the Ashshurit script and ​ ​ Hebrew language, leaving the Hebrew ולשון הקודש והניחו להדיוטות כתב עברית characters and Aramaic language for the ולשון ארמי מאן הדיוטות אמר רב חסדא כותאי hedyotot. Who are meant by the ‘hedyotot’? ​ ​ ​ Rabbi Hisda answers: The Cutheans. And — מאי כתב עברית אמר רב חסדא כתב ליבונאה what is meant by Hebrew characters? — Rabbi Hisda said: The libuna'ah script. It has תניא רבי יוסי אומר ראוי היה עזרא שתינתן ​ ​ been taught: Rabbi Yose said: Had Moses תורה על ידו לישראל אילמלא (לא) קדמו משה not preceded him, Ezra would have been worthy of receiving the Torah for Israel. Of במשה הוא אומר (שמות יט, ג) ומשה עלה אל Moses it is written, And Moses went up for האלהים בעזרא הוא אומר (עזרא ז, ו) הוא God, and of Ezra it is written, He, Ezra, went up from Babylon. As the going up of the עזרא עלה מבבל מה עלייה האמור כאן תורה former refers to the [receiving of the] Law, so אף עלייה האמור להלן תורה במשה הוא אומר does the going up of the latter. Concerning Moses, it is stated: And the Lord (דברים ד, יד) ואותי צוה ה' בעת ההיא ללמד commanded me at that time to teach you אתכם חקים ומשפטים בעזרא הוא אומר statutes and judgments; and concerning Ezra, it is stated: For Ezra had prepared his (עזרא ז, י) כי עזרא הכין לבבו לדרוש את heart to expound the law of the Lord [his תורת ה' (אלהיו) ולעשות וללמד בישראל חוק God] to do it and to teach Israel statutes and judgments. And even though the Torah was ומשפט ואף על פי שלא ניתנה תורה על ידו not given through him, its writing was נשתנה על ידו הכתב שנאמר (עזרא ד, ז) changed through him, as it is written: And the writing of the letter was written in the וכתב הנשתוון כתוב ארמית ומתורגם ארמית Aramaic character and interpreted into the ,Aramaic [tongue]. And again it is written וכתיב (דניאל ה, ח) לא כהלין כתבא למיקרא And they could not read the writing nor make ופשרא להודעא למלכא וכתיב (דברים יז, יח) known to the king the interpretation thereof. Further, it is written: And he shall write the וכתב את משנה התורה הזאת כתב הראוי copy (mishneh) of this law, — in writing ​ ​ 4 which was destined to be changed להשתנות למה נקרא אשורית שעלה עמהם (hishtanot). Why is it called Ashshurit? — מאשור תניא רבי אומר בתחלה בכתב זה Because it came with them from Assyria. It has been taught: Rabbi said: The Torah was ניתנה תורה לישראל כיון שחטאו נהפך להן originally given to Israel in this [Ashshurit] ​ ​ לרועץ כיון שחזרו בהן החזירו להם שנאמר writing. When they sinned, it was changed into ro’etz But when they repented, the (זכריה ט, יב) שובו לביצרון אסירי התקוה גם Ashshurit was reintroduced, as it is written: ​ Turn you to the stronghold, you prisoners of היום מגיד משנה אשיב לך למה נקרא שמה hope; even today do I declare that I will אשורית שמאושרת בכתב רשב"א אומר משום bring back twice as much (mishneh) for you ​ ​ — ?Why [then] was it named Ashshurit .
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