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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.

Moreover,the rabbinicmaster or disciple would presentthis body of tradition performativelyto an audienceequally familiarwith its multifacetedsimilarities and variationsof theme and topic. As a result,the rabbinicperformerof tradition could allow his uniquepresentationof the materialto echo and resoundwith previous,differentpresentationsin the very same way ourtwo parallelexcerptsoften subtly echoed each other. 39 Our parallel texts from the Mekhilta of Rabbi Shimon b. These themes will foreverresound in our consciousness, particularlyin association with our seemingly benign base verse.

Sibbah) of his work is: Thatmanmaylearnwisdomandunderstanding in hearingthestories... 29 The desireto teach his readers"wisdomandunderstanding"recalls the classical definition of history as magistravitae (Cicero). Forwhoeverwill readmystories,my 27. See Jacobs,Islamische Geschichte,65-67. 28. " 29. Prologueto SEZ, 1:9-10. 30. Cf. Cochrane, Historians and Historiography,396-98; Jacobs, Islamische Geschichte, 24-25. 31. In addition,Giovio included extensive chapterson the Ottomansin his multivolumeHistoriaSui Temporis(Florence, 1550-52).

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