Rabbis as Rhetors:
The Setting and Structure of Late Antique Rabbinic Sermons
Ad Herennium (A Rhetoric Handbook, 90’s BCE)
The Introduction (exordium) is the beginning of the discourse, and by it the hearer's mind is prepared for attention. The Narration (narrationem) or Statement of Facts sets forth the events that have occurred or might have occurred. By means of the Division (divisionem) we make clear what matters are agreed upon and what are contested, and announce what points we intend to take up. Proof (confirmationem) is the presentation of our arguments, together with their corroboration. Refutation (confutationem) is the destruction of our adversaries' arguments. The Conclusion (conclusionem) is the end of the discourse, formed in accordance with the principles of the art.
Shabbat Derashot in Synagogue
Luke 4:16-30
16 He went to Nazareth, where he had been brought up, and on the Sabbath day he went into the synagogue, as was his custom. He stood up to read, 17 and the scroll of the prophet Isaiah was handed to him. Unrolling it, he found the place where it is written:
18 “The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor.He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, 19 to proclaim the year of the Lord’s favor.”
20 Then he rolled up the scroll, gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fastened on him. 21 He began by saying to them, “Today this scripture is fulfilled in your hearing.”
22 All spoke well of him and were amazed at the gracious words that came from his lips.
Acts 13:14-41
14 And on the Sabbath day they went into the synagogue and sat down. 15 After the reading of the law and the prophets, the officials of the synagogue sent them a message, saying, "Brothers, if you have any word of exhortation for the people, give it." 16 So Paul stood up and with a gesture began to speak:
(Exordium) "You Israelites, and others who fear God, listen.
(Narration) 17 The God of this people Israel chose our ancestors and made the people great during their stay in the land of Egypt, and with uplifted arm he led them out of it. 18 For about forty years he put up with them in the wilderness. 19 After he had destroyed seven nations in the land of Canaan, he gave them their land as an inheritance 20 for about four hundred fifty years. After that he gave them judges until the time of the prophet Samuel. 21 Then they asked for a king; and God gave them Saul son of Kish, a man of the tribe of Benjamin, who reigned for forty years. 22 When he had removed him, he made David their king. In his testimony about him he said, 'I have found David, son of Jesse, to be a man after my heart, who will carry out all my wishes.'
23 Of this man's posterity God has brought to Israel a Savior, Jesus, as he promised; 24 before his coming John had already proclaimed a baptism of repentance to all the people of Israel. 25 And as John was finishing his work, he said, 'What do you suppose that I am? I am not he. No, but one is coming after me; I am not worthy to untie the thong of the sandals on his feet."
(Partition/Proposition) 26 "My brothers, you descendants of Abraham's family, and others who fear God, to us the message of this salvation has been sent.
(Refutation) 27 Because the residents of Jerusalem and their leaders did not recognize him or understand the words of the prophets that are read every Sabbath, they fulfilled those words by condemning him. 28 Even though they found no cause for a sentence of death, they asked Pilate to have him killed. 29 When they had carried out everything that was written about him, they took him down from the tree and laid him in a tomb. 30 But God raised him from the dead; 31 and for many days he appeared to those who came up with him from Galilee to Jerusalem, and they are now his witnesses to the people. 32 And we bring you the good news that what God promised to our ancestors 33 he has fulfilled for us, their children, by raising Jesus;
(Proof)
(1) as also it is written in the second psalm, 'You are my Son; today I have begotten you' (Ps 2:7).
(2) 34 As to his raising him from the dead, no more to return to corruption, he has spoken in this way, 'I will give you the holy promises made to David' (Isaiah 55:3).
(3) 35 Therefore he has also said in another psalm, 'You will not let your Holy One experience corruption' (Psalms 16:10). 36 For David, after he had served the purpose of God in his own generation, died, was laid beside his ancestors, and experienced corruption; 37 but he whom God raised up experienced no corruption.
(Conclusion) 38 Let it be known to you therefore, my brothers, that through this man forgiveness of sins is proclaimed to you; 39 by this Jesus everyone who believes is set free from all those sins from which you could not be freed by the law of Moses. 40 Beware, therefore, that what the prophets said does not happen to you: 41 'Look, you scoffers! Be amazed and perish, for in your days I am doing a work, a work that you will never believe, even if someone tells you.'"
Philo, Special Laws, 2.62:
Accordingly, on the seventh day there are spread before the people in every city innumerable lessons of prudence, and temperance, and courage, and justice, and all other virtues; during the giving of which the common people sit down, keeping silence and pricking up their ears, with all possible attention, from their thirst for wholesome instruction; but some of those who are very learned explain to them what is of great importance and use, lessons by which the whole of their lives may be improved.
Sabbath Derashot in Talmudic Times
1. תוספתא סוטה ז:ט
מעשה בר' יוחנן בן ברוקה ור' לעזר חסמא שבאו מיבנה ללוד והקבילו פני ר' יהוש' בפקיעין אמ' להם ר' יהושע מה חידוש היה בבית המדרש היום אמרו לו תלמידיך אנו ומימיך אנו שותין אמ' להם אי אפשר שלא יהא חידוש בבית המדרש שבת של מי היתה
אמרו לו של ר' לעזר בן עזריה היתה
אמ' להם היכן היתה הגדה הקהל את האנשים והנשים והטף
אמ' להם מה דרש בה
אמ' לו ר' כך דרש בה אם אנשים באו ללמוד נשים באו לשמוע טפילין למה הן באין כדי ליתן שכר למביאיהן
2. Y. Besah 1:7, 60c
Maisha the grandson of R. Yehoshua ben Levi was carried in a litter to go up and preach in public on the Sabbath.
3. תלמוד ירושלמי (וילנא) מסכת סוטה פרק א הלכה ד
ר' מאיר הוה יליף דריש בכנישתא דחמתא כל לילי שובא והוה תמה חדא איתתא יליפה שמעה קלי'. חד זמן עני דריש אזלת בעית מיעול לבייתה ואשכחת בוצינא מיטפי אמר לה בעלה הן הויית'. אמרה ליה מישמעא קליה דדרושא. אמר לה מכך וכך דלית ההיא איתתא עללה להכא לבייתה עד זמן דהיא אזלה ורקקה גו אפוי דדרושא. צפה ר"מ ברוח הקודש ועבד גרמיה חשש בעייניה. אמר כל איתתא דידעה מילחוש לעיינה תיתי תילחושי. אמרין לה מגירתא הא ענייתיך תיעלין לביתיך עבדי גרמיך לחשה ליה ואת רקקה גו עייניה. אתת לגביה אמר לה חכמה את מילחוש לעיינא. מאימתיה עליה אמרה ליה לא. אמר לה ורוקקין בגויה שבע זימנין והוא טב ליה. מן דרקקת אמר לה אזלין אמרין לבעליך חד זמן אמרת ליה והיא רקקה שבעה זימנין. אמרו לו תלמידיו רבי כך מבזין את התורה. אילו אמרת לן לא הוינן מייתי ליה ומלקין ליה ספסליה ומרציין ומרצייה ליה לאיתתיה. אמר לון ולא יהא כבוד מאיר ככבוד קונו. ומה אם שם הקודש שנכתב בקדושה אמר הכתוב שיימחה על המים בשביל להטיל שלום בין איש לאשתו. וכבוד מאיר לא כל שכן:
R. Meir would teach a lesson in the synagogue of Hammata every Sabbath night. There was a woman who would come regularly to hear him. One time the lesson lasted a longer time than usual. She went home and found that the light had gone out. Her husband said to her, “Where have you been?”
She replied to him, “I was listening to the lesson.”
He said to her, “May God do such-and-so and even more, if this woman enters my house before she goes and spits in the face of that sage who gave the lesson.”
R. Meir perceived with the help of the Holy Spirit [what had happened] and he pretended to have a pain in his eye.
He said, “Any woman who knows how to recite a charm over an eye ― let her come and heal mine.”
The woman’s neighbors said to her, “Lo, your time to go back home has come. Pretend to be a charmer and go and spit in R. Meir’s eye.”
She came to him. He said to her, “Do you know how to heal a sore eye through making a charm?” She became frightened and said to him, “No.”
He said to her, “Do they not spit into it seven times, and it is good for it?” After she had spit in his eye, he said to her, “Go and tell your husband that you did it one time.”
She said to him, “And lo, I spit seven times?”
R. Meir’s disciples said to him, “Rabbi, in such a way do they disgracefully treat the Torah [which is yours]? If you had told us about the Incident with the husband, would we not have brought him and flogged him at the stock, until he was reconciled with his wife?”
He said to them, “And should the honor owing to Meir be tantamount to the honor owing to Meir’s creator? Now if the Holy Name, which is written in a state of sanctification, the Scripture has said is to be blotted out with water so as to bring peace between a man and his wife, should not the honor owing to Meir be dealt with in the same way!”
4. Bavli Besah 15b
Our Rabbis taught: It happened that R. Eliezer was once sitting and lecturing the whole day [of the Festival] on Festival laws. [When] the first group left [the lecture hall] he said: These are people of butts; [when] the second group [left] he said: These are people of casks; [when] the third group [left] he said: These are people of pitchers; [when] the fourth group [left] he said: These are people of flasks: [when] the fifth group [left] he said: These are people of beakers. [When] the sixth group began to go out he said: These are the people of the curse. He cast his eyes at his disciples and their faces began to change, [whereupon] he said to them: My sons, not of you said I this, but of those who have gone out, who put aside life eternal and occupy themselves with the life temporal [or ephemeral]. When they were taking their leave he said to them: Go your way, eat the fat, and drink the sweet, and send portions unto him for whom nothing is prepared: for this day is holy unto our Lord: neither be ye grieved; for the joy of the Lord is your [strength] stronghold.
5. תלמוד בבלי מסכת ברכות דף כח עמוד ב
רב אויא חלש ולא אתא לפרקא דרב יוסף. למחר כי אתא, בעא אביי לאנוחי דעתיה דרב יוסף. אמר ליה: מאי טעמא לא אתא מר לפרקא? אמר ליה: דהוה חליש לבאי ולא מצינא. אמר ליה: אמאי לא טעמת מידי ואתית? אמר ליה: לא סבר לה מר להא דרב הונא? דאמר רב הונא: אסור לו לאדם שיטעום כלום קודם שיתפלל תפלת המוספין!
R. ‘Awia was once ill and did not go to hear the lecture of R. Joseph.1 On the next day when he came Abaye tried to appease R. Joseph. He said to him [R. ‘Awia]: Why did your honour not come to the lecture yesterday? He replied: I felt weak and was not able. He said to him: Why did you not take some food and come? He replied: Does not your honour hold with the dictum of R. Huna? For R. Huna said: It is forbidden to a man to taste anything until he has said the musaf Tefillah.
6. Bavli Berakhot 6b
R. Zera says: At first when I saw the scholars running to the lecture on a Sabbath day, I thought that they were desecrating the Sabbath. But since I have heard the saying of R. Tanhum in the name of R. Joshua b. Levi: A man should always, even on a Sabbath, run to listen to the word of Halachah, as it is said: They shall walk after the Lord, who shall roar like a lion, I also run. R. Zera says: The merit of attending a lecture lies in the running.
7. Song of Songs Rabbah 1:15:2
When the elder sits and preaches many proselytes become converted at the same time.
8. Bavli Sanhedrin 38b
When R. Meir used to preach in his pirka, he would preach one third halakha, one third aggadah, and one third parables.
9. תלמוד בבלי מסכת חולין דף טו עמוד א
כי מורי להו רב לתלמידיה - מורי להו כר' מאיר, וכי דריש בפירקא - דריש כרבי יהודה משום עמי הארץ
10. תלמוד בבלי מסכת פסחים דף נ עמוד א
אמר רב נחמן בר יצחק: לא כעולם הזה העולם הבא; העולם הזה - נכתב ביו"ד ה"י ונקרא באל"ף דל"ת, אבל לעולם הבא כולו אחד - נקרא ביו"ד ה"י, ונכתב ביו"ד ה"י. סבר רבא למדרשה בפירקא. אמר ליה ההוא סבא: לעלם כתיב, רבי אבינא רמי: כתיב, (שמות ג) זה שמי לעלם, וזה זכרי לדר דר. אמר הקדוש ברוך הוא: לא כשאני נכתב אני נקרא, נכתב אני ביו"ד ה"א, ונקרא אני באל"ף דל"ת.
- Quintilian, Institutes of Oratory, 3.8.9
In panegyrics, he [Aristotle] thinks that the exordium may be allowed the utmost latitude, since it is sometimes taken from something foreign to the subject, as Isocrates has taken his in his oration in praise of Helen, or from something bordering on the subject, as the same orator, in his Panegyric, complains that “more honor is paid to the good qualities of the body than to those of the mind,” and as Gorgias, in his oration at the Olympic games, extols those who first instituted such meetings. Sallust, doubtless following the example of these orators, has commenced his histories of the Jugurthine War and the Conspiracy of Catiline with introductions having no relation to his narratives.
משלי פרק ו
(ו) לֵֽךְ־אֶל־נְמָלָ֥ה עָצֵ֑ל רְאֵ֖ה דְרָכֶ֣יהָ וַחֲכָֽם:
(ז) אֲשֶׁ֖ר אֵֽין־לָ֥הּ קָצִ֗ין שֹׁטֵ֥ר וּמֹשֵֽׁל:
(ח) תָּכִ֣ין בַּקַּ֣יִץ לַחְמָ֑הּ אָגְרָ֥ה בַ֝קָּצִ֗יר מַאֲכָלָֽהּ:
12. דברים רבה (ליברמן) פרשת שופטים
[ב.] הה"ד לך אל נמלה עצל, אמר חכמים, הנמלה הזאת שלשה בתים יש לה ואינה כונסת בעליון מפני הדלף, ולא בתחתון מפני הטיט אלא באמצע, ואינה חיה אלא ששה חדשים, למה, שאין לה גידין ועצמות, וכל מאכלה אינה אלא חטה ומחצה, והיא הולכת ומכנסת בקיץ כל מה שמוצאת, חטה ושעורה ועדשים, והיא כונסת כל אלו, ולמה היא עושה כן, שאומרת שמא יגזור עלי הקדוש ברוך הוא חיים ואין לי מאכל לאכול. ארשב"י מעשה היה ונמצאו בחור שלה שלש מאות כור מה שמכנס מן הקיץ לחורף, לפי' אמר שלמה, לך אל נמלה עצל, אף אתם התקינו לכם מצוות מן העה"ז לעה"ב, מהו ראה דרכיה וחכם, רב אמ', ראה דרך ארץ שיש בה שבורחת מן הגזל. אר"ש בן חלפתא מעשה בנמלה אחת שהפילה חטה אחת, והיו כלן באות ומריחות בה, ולא היתה אחת מהן נוטלת אותה, עד שבאת אותה שהיתה שלה ונטלה אותה, ראה חכמה שיש בה, וכל השבח שיש בה שלא למדה מבריה, ואין לה לא שופט ולא שוטר, שנא' אשר אין לה קצין שוטר ומושל, אתם שמניתם לכם שופטים ושוטרים עאכ"ו שתשמעו להם, הוי שופטים ושוטרים.