Rujukan Talmud untuk Kejadian 5:2: Tractate Sefer Torah, Avot DeRabbi Natan, Jerusalem Talmud Yevamot & Megillah

Thirteen things were changed in it: They wrote "God created in the beginning" instead of “In the Beginning God Created” (Genesis 1:1). They wrote "I shall make man in My image and likeness" instead of “Let Us make man in Our image and Our likeness” (Genesis 1:26). And "He concluded his work on the sixth day and rested on the seventh day" instead of “And on the seventh day God concluded His work” (Genesis 2:2). They wrote "Male and Female He created him" instead of “them” (Genesis 5:2); "Come, let Me go down instead" of “let Us go down” (Genesis 11:7); "And Sarah laughed among her relatives" instead of “laughed to herself” (Genesis 18:12). They wrote "For in their anger they killed an ox and with their will they uprooted a trough" instead of “For in their anger they killed a man and with their will they slaughtered an ox” (Genesis 49:6), "And Moses took his wife and his sons, and set them upon a carrier of people" instead of “upon a donkey” (Exodus 4:20). They wrote "And the residence of the children of Israel, who lived in the land of Canaan and in Egypt was four hundred thirty years" instead of “And the residence of the children of Israel, who lived in Egypt, was four hundred thirty years” (Exodus 12:40). They wrote "I have not taken one item of value from them" instead of “one donkey” (Numbers 16:15). They wrote "And the short-legged beast" instead of “hare” (Leviticus 11:6). They wrote "Which Hashem your God allotted you to give light to all nations" (Deuteronomy 4:19) inserting the phrase “to give light”. They added to the text “to the sun, the moon, or the whole host of heaven that I did not command” (Deuteronomy 17:3) the words “to serve them” at the end.

What was the fence that Job made around his words? It says (Job 1:1), “A pure and righteous man, who fears God and turns away from evil.” This teaches us that Job distanced himself from anything that would bring him to sin, from any ugliness, and from anything even resembling ugliness. If that is so, then why do we have to also learn that he was “a pure and righteous man”? But instead, this is here to teach us that Job emerged [from the womb] already circumcised. Adam also emerged already circumcised, as it says (Genesis 1:27), “And God created the person in His image.” Seth also emerged already circumcised, as it says (Genesis 5:2), “He had a child in his likeness and image.” Noah also emerged already circumcised, as it says (Genesis 6:9), “A just and pure man in his generation.” Shem also emerged already circumcised, as it says (Genesis 14:18), “Malkitzedek, king of Shalem.”²Malkitzedek is understood in rabbinic tradition to be Shem. The Hebrew word shalem means “complete.” Jacob also emerged already circumcised, as it says (Genesis 25:27), “Jacob was a pure man, who sat in tents.” Joseph also emerged already circumcised, as it says (Genesis 37:2), “This is the progeny of Jacob: Joseph.” But shouldn’t it say [instead]: This is the progeny of Jacob: Reuben? What do we learn from [the fact that it says] Joseph? [We learn] that just as Jacob emerged already circumcised, (so, too,) Joseph emerged already circumcised. Moses also emerged already circumcised, as it says (Exodus 2:2), “She saw that he was good.” And what did his mother see in him that was lovelier and more praiseworthy than any other person? That he emerged circumcised. Bil’am the wicked also came out circumcised, as it says (Numbers 24:4), “The word of him who hears God’s speech.” (Samuel also emerged circumcised, as it says [I Samuel 2:26], “Young Samuel continued to grow and was good.”) David also emerged circumcised – as it says (Psalms 16:1), “A mikhtam³A ketem (which has the same Hebrew letters as mikhtam) can mean a type of spot or marking. of David. (Protect me, for I seek refuge in You).” Jeremiah also emerged already circumcised, as it says (Jeremiah 1:5), “Before I formed you in the belly, I knew you; and before you came out of the womb I consecrated you.” Zerubbabel also emerged already circumcised, as it says (Haggai 2:23), “On that day (I will take,) [declares the Eternal of Hosts, I will take] Zerubbabel son of Shealtiel, declares the Eternal.” And it says (Job 31:1), “I have made a covenant with my eyes, so how can I gaze at a maiden [i.e., an unmarried woman]?” This teaches that Job was strict with himself and would not even look at a maiden. And if with a maiden – whom he could marry if he wished (to his son, to his daughter, or to [another] family member) – he was strict with himself and would not look at her, then all the more so [would he never look at] a married woman! And why was he so strict with himself not to look even at a maiden? Because Job said to himself: Perhaps I will look today, and tomorrow another man will come along and marry her, and then I will have looked at a married woman.

MISHNAH: A man should not rest from being fruitful and multiply unless he has children. The House of Shammai say two males, but the House of Hillel say a male and a female, as it is said “male and female He created them¹¹⁰Gen. 1:27..” If he married a wife and she stayed with him for ten years and had no child he is not permitted to rest. If he divorced her¹¹¹He also might take a second wife., she is permitted to marry another and the second [husband] is permitted to stay with her for ten years, and if she had a miscarriage she counts from the moment of the miscarriage. The man is commanded to be fruitful and multiply but not the woman. Rebbi Joḥanan ben Beroqa said, for both of them it says “God blessed them and God said to them, be fruitful and multiply,¹¹²Gen. 1:28.” etc.