Talmud su Deuteronomio 11:21

Is has been stated: The Tree of Life is wide a parcourse of 500 years. Rebbi Yehudah ben Rebbi Ilaï⁷⁸He is Rebbi Yehudah quoted in both Talmudim without his father’s name. said: not only its crown but even its stem.All the splitting of primeval waters splits under it since (Ps. 1:3) “He shall be like a tree planted on split waters⁷⁹Taken as an allusion to paradise. It is clear from the text that the Garden of Eden and the Tree of Life are not earthly creations..” It has been stated: The Tree of Life is one sixtieth of the Garden. (Gen. 2:10) “And a river originated in Eden to irrigate the Garden.” The remainder of a kur is a triple qab, a sixtieth⁸⁰From here on there is a parallel in Babli Taänit 10a. Rashi explains there that with what remains in watering vessels used for a kur of grain one can still irrigate three qab. (A kur is 180 qab.). The remainder of Africa is Egypt, a sixtieth. We find that it is said that Egypt can be traversed in 40 days⁸¹Egypt is defined as the country between the Mediterranean and Aswan (Syene). The distance was determined by the Alexandrian astronomer Eratosthenes to be approximately 5000 stadia. The length of the Greek stadion is no better defined than the Jewish mil. The distance is in the order of magnitude of 1000 km or about 650 miles.. Black Africa can be traversed in slightly more than seven years⁸²All commentators are at a loss here since it should say “slightly less than seven years” (2400 days) but there is no manuscript evidence for such a reading.. But the teachers say [the sky is determined] by the days of the patriarchs (Deut. 11:21) “like the days of the sky over the earth.”⁸³The full verse reads: “that your days and the days of your descendants should increase on the Land that the Eternal had sworn to your forefathers to give to them, like the days of the sky over the earth.” The days of the forefathers were 175 years for Abraham, 180 for Isaac, and 147 for Jacob, together 502 years. The time when Abraham recognized God as the Creator is a matter of controversy in midrashic sources; our source here seems to side with the opinion that Abraham recognized the futility of idol worship at age 3; then his years as the Lord’s servant were 173 and the sum is 500. And just as the sky over the earth is at a distance of a way of 500 years so between one sky and the next is a way of 500 years and its thickness is a way of 500 years. Why did you see fit to say the thickness of the sky is a way of 500 years?⁸⁴I.e., to take the part of R. Yehudah against the anonymous Sages who had earlier defined the thickness of the sky as the equivalent of 50 years. The question remains unanswered. Rebbi Abun said⁸⁵This section is given in greater detail in Bereshit rabba 4(1). There we read: “The rabbis say in the names of R. Ḥanina, R. Pinḥas, R. Jacob bar Abun, in the name of R. Shemuel bar Naḥman: When the Holy One, praise to Him, said: ‘there should be a spread’, the middle drop jelled and separated upper and lower waters.” After that the opinion of Rav is quoted.
The opinion of R. Yehudah ben Pazi is given there by R. Yehudah bar Simon (the full name is R. Yehudah ben R. Simon ben Pazi where either “ben Pazi” is a family name or Pazi is one of R. Ḥiyya’s twin daughters, Pazi and Martha). So possibly R. Abun here is the father of R. Jacob bar Abun in the second generation of Amoraïm and not the late R. Abun. (Gen. 1:6): “There shall exist a spread-sky within the water.” The spread-sky shall be in the middle. Rav said: the sky was wet on the first day and jelled on the second day. Rav said: “There shall exist a spread-sky”: the sky shall strengthen, the sky shall jell, the sky shall solidify, the sky shall be spread. Rebbi Yehudah ben Pazi said: The sky (רקיע) shall be made like a piece of cloth, just as it is said (Ex. 39:3) “They stretched (וירקעו) out the gold sheets.”

Another interpretation of Ye that inflame yourselves among the terebinths: Whoever arouses himself and masturbates forfeits his life, as it is stated, And Er, Judah’s first-born, was wicked in the sight of the Lord; and the Lord slew him.⁷⁴Gen. 38, 7. His sin was that he prevented pregnancy; cf. Midrash Rabbah, Genesis, LXXXV, 4 (Sonc. ed., p. 792). And whoever deliberately causes an erection is a transgressor, as it is stated, And the thing which he did was evil in the sight of the Lord.⁷⁵ibid. 10; cf. the preceding verse.
Even children meet the Divine Presence, as it is stated, A seed shall serve him; it shall be told of the Lord unto the next generation.⁷⁶Ps. 22, 31; cf. Sanh. 110b (Sonc. ed., p. 761). It shall be told indicates that when God’s glory can be related by a person, i.e. even a child when he is able to speak, he earns his right to a share in the World to Come. For what sin do a man’s children die [young]?⁷⁷Shab. 32b (Sonc. ed., p. 148); cf. Midrash Ecclesiastes 4, 1 (Sonc. ed., p. 110). R. Eliezer said: For the sin of [unfulfilled] vows, as it is said, Suffer not thy mouth to bring thy flesh into guilt … and destroy the work of thy hands.⁷⁸Eccl. 5, 5. R. Nathan said: For the sin of [neglecting] the mezuzah, as it is written, And thou shalt write them upon the doorposts of thy house, and upon thy gates which is followed by that your days may be multiplied, and the days of your children.⁷⁹The prolonged life of the children is made conditional in Deut. 11, 20f., on the fulfilment of the preceding commandment. R. Nehorai said: For the sin of [neglecting] the ẓiẓith, as it is written, Also in thy skirts is found the blood of the souls of the innocent poor.⁸⁰Jer. 2, 34; skirts refers to the precept of ẓiẓith. R. Joshua⁸¹GRA. emends to ‘R. Judah the Prince’. said: For the sin of [neglecting the study of] the Torah children die young, as it is stated, Seeing thou hast forgotten the law of thy God, I also will forget thy children.⁸²Hos. 4, 6. The parallel in Shab. 32b (Sonc. ed., p. 148) cites Jer. 2, 30. R. ‘Aḳiba said: Whoever does not occupy himself with [the study of] the Torah causes poverty to come upon his children.
What should a man do so that his children shall grow rich and flourish?⁸³Reading with GRA ויתקיימו. Let him fulfil the will of God and the wishes of his wife. This is the will of God: Let him freely distribute his money to the poor, as it is stated, He hath scattered abroad, he hath given to the needy; his righteousness endureth for ever.⁸⁴Ps. 112, 9.

There, we have stated⁵⁷⁶Mishnah Idiut 2:9.: “The father bestows on his son beauty, strength, riches, wisdom, and years.” From where beauty? “May Your deeds appear on Your servants, and Your glory on their sons.⁵⁷⁷Ps. 90:16.” Strength, “strong on earth will be his descendants.⁵⁷⁸Ps. 112:2.” Riches, “I was young and became old, but never saw a just man abandoned and his descendants in need of bread.⁵⁷⁹Ps. 37:25.” Wisdom, “you shall teach your sons to argue about them.⁵⁶⁹Deut. 11:19. Cf. Berakhot 2:3. Note 110, where the verse is quoted to show that daughters do not have to be instructed in Torah (Babli 29b).” Years, “that your and your sons’ days be many.⁵⁸⁰Deut. 11:21.” And just as he inherits five qualities, so he owes him the following five things. He feeds him, he gives him to drink, he clothes him, he puts on his shoes, he leads him⁵⁸¹Peah 1:1, Note 119; Babli 31b.. That is what is written⁵⁸²2S. 3:29.: “This should fall on Joab’s head: sufferer from flux and from skin disease, holding the distaff, falling by the sword, and senseless.⁵⁸³This is a slip of the pen; later it is quoted in the language of the verse, “without bread”.” Sufferer from flux, weak. From skin disease, abandoned⁵⁸⁴Cf. Lev. 13:46.. Holding the distaff, uneducated. Falling by the sword, short lived. Without bread, poor. ⁵⁸⁵The Babylonian version is in the Babli, Sanhedrin 48b, and Num.rabba23(13). When Solomon came to kill Joab, he said to him: Your father gave me five sentences; accept them and I can be killed. He accepted them and all of them came to pass on the House of David. Sufferer from flux was Rehabeam: “King Rehabeam with difficulty climbed on his chariot to flee to Jerusalem;⁵⁸⁶1K. 12:18.” some say, he suffered from flux; some say, he was weak. Suffering from skin disease was Uziahu: “King Uziahu suffered from skin disease until the day of his death⁵⁸⁷2Chr. 26:21..” Holding the distaff was Joash: “They punished Joash⁵⁸⁸2Chr. 24:24..” Rebbi Ismael stated: ⁵⁸⁹Mekhilta dR.Ismael,Amaleq 1; Tanḥuma Bešallaḥ 25 This teaches that they gave him over to hardened hoodlums who had never known a woman and they raped him the way women are raped. That is what is written: “Israel’s pride will testify against it,⁵⁹⁰Hos. 5:5, repunctuating עָנָה to עִנָּה.” Israel’s pride will be raped in its face. Falling by the sword, this is Josiah, as is written: “The archers shot at king Josia,⁵⁹¹2Chr. 35:23. In the text: הַיֹּרִים.” and Rebbi Joḥanan said, this teaches that they made his body like a sieve⁵⁹²Babli Mo‘ed qaṭan 28b; Thr.rabbati on 1:18.. Rebbi Ismael stated: 300 arrows were shot at the Eternal’s anointed. Without bread, that is Jehoiachin: “And his meal, a permanent meal was given to him,⁵⁹³2K. 25:30. He never had any money of his own. A completely different interpretation of the verse in Midrash Shemuel 18(5)..”