Talmud zu Daniel 11:43

¹⁹The origin of this text is in Kilaim 8:4, Notes 62–71. The text here is a copy even though it has a better transcription of the Greek since the last sentence refers tio Mishnah Kilaim 8:4 and makes no sense here. A very detailed study of the first six sentences here and in Kilaim was done by J. N. Epstein, מבוא לנוסח המשנה², Jerusalem 1964, pp. 97–99, where all variant readings of the names here, in Kilaim, and Gen. rabba (ad 49:11) are collected and commented on. The vocalization of ליבדקס from the Kaufmann ms. of the Mishnah.“A Libyan donkey.” Some Tannaim state: “Not a lgdqs.²⁰An unexplained word that was unknown even to the rabbis of the Yerushalmi. Libdyqos is adj. Λιβυστικός, -ή, -όν, “Libyan”.” He who says libdyqos because of “Libyans and Nubians in His train.²¹Dan. 11:43.” He who says lgdqs, ἀμβάτης²²A poetic word, usually ἀναβάτης, -ου, ὁ, “stallion”. J. N. Epstein points out that because of the nasal pronunciation of m in Galilean speech, an m can easily be inserted or disappear, so that ἀμβάτης and ἀναβάτης are really one and the same.. What is ἀμβάτης? A donkey stallion.

⁶³A parallel text is in Šabbat 5:1. A very detailed study of the first six sentences here and in Šabbat was done by J. N. Epstein, מבוא לנוסח המשנה ², Jerusalem 1964, pp. 97–99, where all variant readings of the names here, in Šabbat, and Gen.rabba are collected and commented on. The vocalization of ליבדקס is from the Kaufmann ms. of the Mishnah.“And not a Libyan⁶⁴Perhaps the ending דקס refers to Latin equus “horse”, “Libyan animal of the horse family” (E. G.). donkey.” Some Tannaïm state: “Not a nybrqvs⁶⁵An unexplained word that was unknown even to the rabbis of the Yerushalmi. The Arukh reads ניבדקוס, explainable by a change of liquids, l - n. Perhaps also a composite of equus, “Nubian animal of the horse family” (E. G.)..” He who says libdĕqēs on the name of Lybian and (Dan. 11:43) “Lybians and Nubians in His train.” He who says nybrqvs ‘bhṭs⁶⁶The parallel in Šabbat reads אמבטס ἀμβάτης, poetic for ἀναβάτης “stallion”. J. N. Epstein points out that because of the nasal pronunciation of מ in Galilean speech, an m can easily be inserted or disappear, so that אמבטס and אב(ה)טס are really one and the same and the text in Kilaim is not necessarily a corruption of the text in Šabbat., What is ‘bḥṭs? A mounting donkey. Rebbi Jonah: Rav Hoshaia⁶⁷Amora of the third generation, Babylonian student of Rav Jehudah and Rav Huna, who went to Galilee with his brother and became prominent in the academies of the successors of R. Joḥanan. The two brothers earned their livelihood as shoemakers; their main customers were prostitutes who used to swear by the lives of these holy rabbis who never even looked at them. asked: Do proselytes from Libya have to wait three generations⁶⁸Deut. 23:8–9 prescribes that an Egyptian proselyte and his direct offspring may not marry anyone born to Jewish parents. {The discussion is purely theoretical since one holds that the political upheavals already from the time of Sanherib did displace all peoples originally mentioned in the Pentateuch, Mishnah Yadayim 4:4; cf. Šulḥan ‘Arukh Even Ha’ezer 4:10.}? Rebbi Jonah from Bostra⁶⁹Amora of the fifth generation, mentioned in connection with R. Mana and Rebbi Ḥuna. said, from what we see that they call a green Egyptian bean Libyan⁷⁰A bean is لوبيا lubia in Arabic and Farsi; according to N. Brüll, the name is originally Coptic. but a dry one Egyptian, that means a proselyte from Libya has to wait three generations, it means that Libya is identical with Egypt.