Association for Jewish studies 2005-29(1) by Association for Jewish studies

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1 (2002): 2-17. All othertranslations are mine. 1. While the manuscriptshave no headline, this title occurs towardthe end of the prologue, see Seder 'EliyahuZuta (hereafterSEZ), accordingto the critical edition Seder 'Eliyahuzuta le-rabbi 'EliyahuQapsali,ed. Aryeh Shmuelevitz,Shlomo Simonsohn,andMeir Benayahu,3 vols. Capsali'stitle alludesto B. "Not until three and a half centuriesafter the completionof the manuscriptwere excerptsof SEZpublishedby Moses Lattes,Likutimshonimmisefer divre 'Eliyahu(Padua, 1869).

As such, it seems thatthe text uses this unit to bringto a conclusion the topic of divine speech in and outside of the Land of Israel that it first raised in [5A], and chooses to find little significance in the fine distinctionbetween the revelationof the divine presence and divine speech. In [6A] the text declaresthatthe divine presence is not revealedoutside the Land of Israel,relying on the case of Jonahas illustrativeevidence. Thus, by relying on the fact thatthe divine presence wouldnot be revealed(throughspeech) outsideof the Land'sboundaries,and by fleeing to a location outside the Land of Israel, Jonah was confident that he could ultimatelyescape God's commandand protectthe Israelitesfrom the concomitantshame.

Andit teachesfurtherin Scripture, "Thewordof theLordcameto Ezekiel,son of Buzi thepriest,besidetheriverChebar" (Ezekiel1:3). As it "Thewordof the Lordcame("ron saysin Scripture, (Ezekiel ,rr'7")" "non": it wasspokento himin theLand; Because Because 1:3). it was",•r,•": spokento himoutsidetheLand. Thisdeclaresthattheplainwas suitable(as well fordivinespeech). As I mentionedabove,ourtextresumeshere in responseto [5A]. Challenging the assertionin [5A] thatonce the Landof Israelwas designatedas the specific location for divine speech, all such subsequentcommunicationtook place only within its borders,[5F] adducesthe example of the prophets,to whom God obviously spokeoutsideof the Landduringperiodsof exile.

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