Talmud sur Berakhot 1:5

מַזְכִּירִין יְצִיאַת מִצְרַיִם בַּלֵּילוֹת. אָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, הֲרֵי אֲנִי כְּבֶן שִׁבְעִים שָׁנָה, וְלֹא זָכִיתִי שֶׁתֵּאָמֵר יְצִיאַת מִצְרַיִם בַּלֵּילוֹת, עַד שֶׁדְּרָשָׁהּ בֶּן זוֹמָא, שֶׁנֶּאֱמַר (דברים טז) לְמַעַן תִּזְכֹּר אֶת יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֶּיךָ. יְמֵי חַיֶּיךָ, הַיָּמִים. כֹּל יְמֵי חַיֶּיךָ, הַלֵּילוֹת. וַחֲכָמִים אוֹמְרִים, יְמֵי חַיֶּיךָ, הָעוֹלָם הַזֶּה. כֹּל יְמֵי חַיֶּיךָ, לְהָבִיא לִימוֹת הַמָּשִׁיחַ:

L'exode d'Egypte est évoqué la nuit. [La section de Tsitsith est récitée dans le Shema du soir même si la nuit n'est pas un temps pour Tsitsith, il est écrit (Nombres 15:39): "Et vous le verrez"—pour exclure un vêtement de nuit; il est récité la nuit à cause de l'exode d'Égypte qu'il comprend.] R. Elazar b. Azaryah a déclaré: "Je suis comme quelqu'un qui a soixante-dix ans [c'est-à-dire que j'avais l'air vieux. Il n'était pas vraiment vieux, mais ses cheveux sont devenus blancs le jour où il a été nommé Nassi, de sorte qu'il a l'air vieux et qualifié pour le Nassiate. . Et ce jour-là, Ben Zoma a expliqué ce verset.] Velo zachithi [Je n'ai pas prévalu sur les sages. Un exemple similaire (Niddah 38b): "En cela, zichnahu R. Elazar sur les rabbins"— c'est-à-dire qu'il a prévalu sur eux] que l'exode d'Egypte soit récité la nuit, jusqu'à ce que Ben Zoma l'explique (Deutéronome 16: 3): "… pour que vous vous souveniez du jour où vous êtes sorti du pays d'Egypte tous les jours de ta vie ":" les jours de ta vie " —les jours; "tous les jours de ta vie"—les nuits. Et les sages disent: "les jours de ta vie"—ce monde; "tous les jours de ta vie"— pour inclure les jours du Messie.

Jerusalem Talmud Sukkah

Ben Yehoṣadaq was priding himself for his vaulting. ⁷⁸Babli 53a. The corrector’s change [in brackets] follows the Babli and should be deleted. In the Babli the torches are lit. They said about Rabban Simeon ben Gamliel that he was dancing with eight golden torches and neither of them touched (the ground) [any other.] When he was bowing down to his shinbone he thrust his thumb into the ground, bowed down to his shinbone, and immediately stood up. ⁷⁹Parallels are in Berakhot1:8 (Note 249), Gen. rabba39(18). The text in Berakhot editio princeps is the corrector’s, quite different from the scribe’s which is consistent with the text here. What is bowing down to one’s shinbone and what is kneeling? The great Rebbi Ḥiyya showed bowing down to his shinbone before Rebbi, [became lame] and was healed. Levi ben Sisi showed kneeling before Rebbi, became lame and was not healed.

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Jerusalem Talmud Horayot

It was stated: The systematizer has precedence over the dialectician³⁰²The scholar who can bring order into the vast amount of rabbinic traditions is on a higher level than the one who finds apparent contradictions between traditional statements and explains them by finding the underlying principles. In the Babli (14a) the question is between “Sinai” and “one who uproots mountains” (and grinds them down), i. e., between a living encyclopedia and a practitioner of dialectics, and it is reported that in Galilee Sinai was preferred. There is no mention there about an effort at systematizing and in fact it is in general impossible to derive a valid rule of practice by basing oneself on one talmudic discussion alone, but all Tractates of the Babli have simultaneously to be considered.. Rebbi Samuel, Rebbi Berekhia’s brother, asked: Even like Rebbi Immi? He told him, what do you want from Rebbi Immi? He is a dialectician³⁰³In B: “He is both a systematizer and a dialectician.” In both Talmudim, the teachings of R. Immi and his companion R. Yasa are too sporadic to allow a judgment between the two versions.. This means, the Mishnah has precedence over Scripture³⁰⁴Since the Mishnah is a first attempt at systematizing Jewish teaching, its study, while presupposing a prior study of Scripture, is on a higher level since it is less anecdotal or self-contradictory.. The following supports this, as Rebbi Simeon ben Ioḥai stated, one who studies Scripture is a qualification which is not a qualification. But the rabbis consider Scripture equally with the Mishnah³⁰⁵They agree to the value of analysis and explanation of Scripture also independent of traditional interpretations.. Rebbi Samuel bar Naḥman said, the Mishnah has precedence over the Talmud. What is the reason? Acquire wisdom, acquire understanding³⁰⁶Prov. 4:5. “Wisdom” is identified here as the Mishnah, the encyclopedia of traditional knowledge. “Understanding” is the explanation of the formulaic statements of the Mishnah, the Talmud, whether formulated in one of the Talmudim or in a prior state of oral explanation. Wisdom precedes understanding., etc. Rebbi Joḥanan said, the Talmud has precedence over the Mishnah. What is the reason? Is acquiring wisdom not better than pure gold³⁰⁷Prov. 16:16. The verse reads: Is acquiring wisdom not better than pure gold, acquisition of understanding more select than silver? Here also wisdom precedes understanding, but silver is everyday coin; gold is used only for major transactions and by the very rich.? How does Rebbi Joḥanan explain Rebbi Samuel bar Naḥman’s reason? Water is cheap, wine is expensive. It is possible for the world to exist without wine; it is impossible for the world to exist without water³⁰⁸In both verses, the less valuable but more essential is mentioned in second place. This does not make the second less essential.. How does Rebbi Samuel bar Naḥman explain Rebbi Joḥanan’s reason? Salt is cheap, pepper is expensive. It is possible for the world to exist without pepper; it is impossible for the world to exist without salt³⁰⁹He agrees that without interpretation and explanation (“the Talmud”) the Mishnah cannot be applied; the salt of the Talmud, the silver, is absolutely necessary. This does not diminish the value of the gold.
A different version of the preceding arguments is in Massekhet Sopherim 15:7, 8.. Always pursue the Mishnah more than the Talmud. That is, before Rebbi incorporated most Mishnaiot into it³¹⁰Here it is intimated that Rebbi’s edition of the Mishnah from the start was intended as providing the skeleton around which a systematic exposition of the Talmud, the oral tradition, could be organized. In this way, the Mishnah automatically is studied in a privileged way if the Talmud is studied. Cf. Lev. rabba 21(4) which declares the study of the Mishnah as prerequisite for everything else.. But since Rebbi incorporated most Mishnaiot into it, pursue the Talmud more than the Mishnah.

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