Talmud su Esodo 4:32

It also happened that King Ptolemy assembled seventy-two elders and placed them in seventy-two [separate] rooms without telling them the reason for which he had assembled them. He then went to each one of them and said to him,¹⁷lit. ‘to them’. ‘Write for me [a translation of] the Torah of Moses your master’. The Omnipresent inspired them¹⁸lit. ‘put counsel in the heart of each one of them’. and the mind of all of them was identical, so that each on his own¹⁹So GRA. wrote the [same translation of the] Torah, introducing [the same] thirteen alterations²⁰Deviations from the traditional text. In the extant Versions of the Septuagint only some of these are found. as follows: ‘God created in the beginning’.²¹Instead of In the beginning God created (Gen. 1, 1) the Heb. of which might be misinterpreted to mean that a power named ‘Bereshith’ (in the beginning) created God. ‘And God said I shall make a man in image and likeness.’²²The Heb. text reads: Let us make man in our image, after our likeness (Gen. 1, 26). The plural us and our might erroneously suggest a plurality of deities. ‘And He finished on the sixth [day] and rested on the seventh [day].’²³For the Heb.: And He finished on the seventh day (Gen. 2, 2) which could be understood to imply that God did some work on the seventh day. ‘Male and female He created him.’²⁴Instead of created them (ibid. V, 2) from which it might be inferred that man and woman were, from the first, two separate beings, contrary to ibid. II, 21. ‘Come let Me go down and there confound their language.’²⁵Instead of let us go down (ibid. XI, 7). ‘And Sarah laughed among her relatives,²⁶i.e. she laughed in the presence of people and therefore incurred censure (ibid. XVIII, 12). The Heb. means ‘within herself’ as Abraham had done when he laughed … in his heart (ibid. XVII, 17) and had not been rebuked. saying.’ ‘For in their anger they slew oxen²⁷So GRA, H and M. V incorrectly ‘a man’. and in their self-will they digged up a stall.’²⁸Changing men (ibid. XLIX, 6) to ‘oxen’ and oxen to ‘stall’ in order to remove the stigma of murder from Jacob’s sons. ‘And Moses took his wife and his children and set them upon a carrier²⁹So M. V and H read ‘carriers of men’. of men.’³⁰i.e. an animal conformable with the dignity of Moses, instead of ass (Ex. 4, 20). ‘Now the time that the children of Israel dwelt in Egypt and in the land of Canaan and in other lands³¹So M. V omits ‘and in other lands’. [The reading of the Septuagint is ‘in the land of Canaan and in the land of Egypt’.] was four hundred and thirty years.’³²Instead of the Heb. which omits ‘in the land of Canaan and in other lands’ (Ex. 12, 40), and implies that all the 430 years were spent in Egypt when, in fact, they could not have dwelt there more than 210 years (cf. Rashi to Meg. 9a). ‘And he sent the elect of the children of Israel.’³³So GRA and Meg. 9a but omitted in V. ‘Elect’ is substituted for young men (ibid. XXIV, 5), the former being regarded as more suitable persons for the service. ‘And upon the elect of the children of Israel He laid not His hand.’³⁴Here also ‘elect’ was substituted for the Heb. for nobles (ibid. 11). The alteration was not essential, but ‘elect’ which was mentioned earlier was preferred. It should be noted that in the total of thirteen alterations, this and the preceding are counted as one. ‘I have not taken one desirable thing³⁵A ‘desirable thing’ [which occurs in the Septuagint] for the Heb. ass (Num. 16, 15) to avoid the suggestion that Moses did not take an ass but more precious objects. from them.’ ‘The [beast] with small legs.’³⁶Instead of the Heb. for the hare (Lev. 11, 6) which is arnebeth, so as not to give offence to Ptolemy the name of whose queen was Arnebeth. ‘Which the Lord thy God hath allotted to give light unto all the peoples under the whole heaven.’³⁷The insertion ‘to give light’ (Deut. 4, 19) removes the possible misunderstanding that the heavenly bodies enumerated in the verse were intended by God to be objects of worship. ‘Which I commanded should not be served.’³⁸Deut. 17, 3 reads which I have commanded not. This might be taken to mean that God did not desire their existence and their creation was consequently due to a power beyond His control. It should be noted that the last two alterations are regarded as one in the enumeration because both deal with heavenly bodies as objects of worship.

They [all] introduced [the same] thirteen alterations:¹⁶For a comparison of these variants with the Heb. text, cf. on Sof. I, 8. ‘God created in the beginning’; ‘I shall make a man in image and likeness’; ‘And He finished on the sixth [day] and rested on the seventh [day]’; ‘Male and female He created him’; ‘Come let Me go down’; ‘And Sarah laughed among her relatives, saying’; ‘For in their anger they slew oxen and in their self-will they digged up a stall’; ‘And Moses took his wife and his children and set them upon a carrier of men’; ‘Now the time that the children of Israel dwelt in the land of Canaan and in the land of Egypt was four hundred and thirty years’; ‘I have not taken one desirable thing from them’; ‘And the [beast] with small legs’; ‘Which the Lord thy God hath allotted unto all the peoples to give light under the whole heaven’; ‘And they offer sacrifices to the sun or the moon or any of the host of heaven which I commanded should not be served’.

Rebbi Eleazar in the name of Siracides: What is beyond you do not have to know, what is deeper than the abyss do not investigate. Ponder what is permitted to you; you have no concern with hidden things⁷³Siracides3:21–22. Babli 13a.. ⁷⁴For the following, including the next paragraph, cf.Gen. rabba1(7). Rav said, may lying lips be אלם⁷⁵Ps. 31:19.: may they become dumb, be rubbed out, silenced. May they become dumb, as you are saying, the Eternal said to him, Who formed a mouth⁷⁶Ex. 4:11, mentioning deafness and dumbness. etc. May they be rubbed out, as you are saying, here we were tying sheaves⁷⁷Gen. 37:7. Reading the word for “sheaf” as “assembly of single stalks”.. May they be silenced, as it is understood. Which talk boasting about a just one⁷⁴For the following, including the next paragraph, cf.Gen. rabba1(7)., who talk about the Universal Just One in matters which He hid from His creatures. With haughtiness and contempt⁷⁵Ps. 31:19., that is he who is haughty to say, I am investigating the Creation. He feels like haughty but only is insulting.

“Circumcising he shall circumcise⁶⁸Gen. 17:13..” A decision for two circumcisions, one for the circumcision, the other for the uncovering⁶⁹The follow-up to the act of circumcision in which the skin is cut and plied back to uncover the corona.. One for the uncovering, the other for the fibers⁷⁰Eventual fibers of the prepuce which have to be cleaned from the wound. The same argument in the Babli, 72a.. So far following Rebbi Aqiba who said, these are expressions of additions⁷¹This interpretation of double expressions is also attributed to R. Aqiba in the Babli, Shevuot 27b.. From where for Rebbi Ismael who said, these are double expressions in the style of the Torah, “going you went, desiring you desired, by stealing I was stolen⁷²Gen. 31:30, a speech of Laban; 40:15, Josef’s address to the cup-bearer. Both verses are without legal implications; this proves that the repetitions are a literary device to express emphasis. The same argument in Babli, Avodah zarah 27a.”? Rebbi Judah bar Pazi said, “then she said, a blood bridegroom for circumcisions⁷³Ex. 4:26, the inference is from the plural form מולות. {Modern interpreters take the words of the Ismaelite Ṣippora to be Arabic, “poor circumcised one, may it be for opulence”.},” from here that there are two circumcisions, one for the circumcision, the other for the uncovering; one for the uncovering, the other for the fibers. Rav said, “circumcising he shall circumcise,” from here that one has to draw a drop of covenant blood from one born circumcised. “Circumcising he shall circumcise,” from here that an uncircumcised Jew cannot circumcise until he circumcises himself; not to speak of an uncircumcised Gentile⁷⁴In Gen. rabba 46(8), this is the argument of R. Joḥanan.. Rebbi Levi said, it is written: “But you have to keep my covenant.” You and yours⁷⁵In Gen. rabba 46(8), this is the argument of Rav Huna. In the Babli, Avodah zarah 27a, it is attributed to Rebbi..

Rebbi Yudan in the name of Rebbi Isaac said it in four versions. Flesh and blood has a protector⁴³Latin patronus, who was obliged to protect his clients.. When they tell him, your client was arrested, he will say: I will protect him. When they tell him, he is going before a court, he will say: I will protect him. When they tell him, he is taken to be hanged, where is he and where is his protector? But the Holy One, praise to Him, saved Moses from the sword of Pharao; that is what is written (Ex. 18:4): “He saved me from the sword of Pharao.” Rebbi Yannai said⁴⁴Most of the following is also in Exodus rabba 1(37)., it is written (Ex. 2:15): “Moses fled from before Pharao.” Is it possible for flesh and blood to flee from the government?⁴⁵R. Yannai takes the sentence to mean that “Moses fled from before the face of Pharao,” as translated here, and not “Moses fled because of Pharao,” as usually understood. But at the moment when Pharao arrested Moses, he sentenced him to have him beheaded. The sword slipped off the neck of Moses and broke. That is what is written (Songs 7:5): “Your neck is like the ivory tower,” that is Moses’s neck. Rebbi⁴⁶The name of the tradent is missing; he cannot be Rebbi since R. Eviathar belongs to the second generation of Amoraïm and exchanged letters with Rav Ḥisda and Rav Sheshet. The sentence is missing in Shemot rabba. said, Rebbi Eviathar: Not only that, but He moved the sword from the neck of Moses on the neck of the executioner and killed him. That is what is written: “He saved me from the sword of Pharao.” He saved me, but killed the executioner. Rebbi Berekhiah quoted on this (Prov. 21:18) “The evil one is ransom for the just one.” Rebbi Abun quoted on this (Prov. 11:8): “The just will be extricated from distress, the evil one will take his place.” Bar Qappara stated: An angel came down and appeared to them in the shape of Moses. They arrested the angel and Moses fled. Rebbi Joshua ben Levi said: when Moses fled from before Pharao, all his troops⁴⁷Semitic plural of Greek ὄχλος, “multitude” (of people, troops). became dumb, deaf, or blind. He asked the dumb, where is Moses? But they could not speak. He asked the deaf, they could not hear. He asked the blind, they could not see. That is what the Holy One, praise to Him, said to Moses (Ex. 4:11): “Who gave man a mouth, or who makes dumb?” There it upheld you and here you do not want to uphold. That is what is written (Deut. 4:8): “Who is like the Eternal, our ĕlōhīm, always when we call on Him!”

HALAKHAH: ⁷⁷This and the following paragraph also are in Yebamot 8:1 (Notes 67–84,א). Here they appear as discussions of Mishnah 2.Circumcising he shall circumcise⁷⁸Gen. 17:13.. A decision for two circumcisions, one for the circumcision, the other for uncovering⁷One has to cut the membrane under the prepuce to expose the penis’s corona.. One for circumcision, the other for the fibers⁷⁹Cf. Mishnah 6.. So far following Rebbi Aqiba who said, these are expressions of additions⁸⁰This interpretation of double expressions is also attributed to R. Aqiba in the Babli, Ševuot 27b. Cf. Sotah 7:5 (21d l. 66), 8:1 (22b l. 34), Nedarim 1:1 (36c l. 35).. From where for Rebbi Ismael who said, these are double expressions in the style of the Torah, going I went, desiring you desired⁸¹Gen. 31:30, a speech of Laban without legal implications; this proves that the repetitions are literary devices to express emphasis. Babli Avodah zarah 27a., stealing (you were) stolen⁸²Gen. 40:15, Josef’s speech to the cup bearer. Incorrectly copied here by the corrector.? Rebbi Judah ben Pazi said, then she said, a blood bridegroom for circumcisions⁸³Ex. 4:26., from there that there are two circumcisions, one for the circumcision, the other for uncovering; one for circumcision, the other for the fibers. Rav said, circumcising he shall circumcise, from here that one has to draw a drop of covenant blood from one born circumcised⁸⁴Babli Yebamot 71a.. Circumcising he shall circumcise, from here that an uncircumcised Jew cannot circumcise; not to speak of an uncircumcised Gentile⁸⁵Gen. rabba 46(8).. Rebbi Levi said, it is written: But you have to keep My Covenant⁸⁶Gen. 17:9., you and yours⁸⁷Gen. rabba 46(8); Babli Avodah zarah27a..

A child who lived only one day counts to his father and mother as a fully-grown man.¹With respect to mourning; cf. Nid. 44a (Sonc. ed., p. 303). The phrase ḥathan shalem, lit. ‘a complete bridegroom’, is based on ḥathan damim, a bridegroom of blood (Ex. 4, 25). For the idea that circumcision makes one ‘complete’, cf. Ned. 31b (Sonc. ed., p. 93). [The words] ‘who lived only one day’ are not to be taken as an [irreducible] limit;²lit. ‘the end of the matter’. even if only his head and the greater part of his body came out viable [he is so counted, but in their formulation of the law] the Sages speak of what actually happens.

Because Moses was lazy for circumcision, the angel tried to kill kim. That is what is written¹⁷⁴Ex. 4:24.: “The Eternal met him and wanted to kill him.” Rebbi Yose said, far be the thought that Moses was lazy for circumcision but he argued on his own: To perform circumcision and leave would be dangerous¹⁷⁵Acute danger to a person’s life suspends all commandments and prohibitions (except those of murder, incest and adultery, and idolatry). In practice, this means that it is forbidden to circumcize a sick baby.. To wait¹⁷⁶To wait in Midyan until the baby had recovered. In the Babli, 31b, this argument is attributed to Rebbi. The argument of Rabban Simeon ben Gamliel is quoted in his name, 32a., the Holy One, praise to Him, told him: “Go, return to Egypt.” But because he was lazy in preparing for the overnight stay before circumcision; that is what is written¹⁷⁴Ex. 4:24.: “It was on the way, at the overnight stay.” Rabban Simeon ben Gamliel said, far be the thought that the angel wanted to kill Moses; it was the baby. Come and see, who is called ḥātān¹⁷⁷Since Ṣippora, being a Midyanite Arab, spoke Arabic, the root ختن can mean either to circumcize or to become a relative through one’s wife. Therefore, the word is appropriate both for the boy and his father.? Moses or the baby? There are Tannaïm who state that Moses is called ḥātān. There are Tannaïm who state that the baby is called ḥātān. He who said that Moses is called ḥātān: Ḥātān, blood is required from you¹⁷⁸Explanations of the expression חתן דמים.. And he said that the baby is called ḥātān: Ḥātān, in blood you are preserved for me. “Ṣippora took a flintstone and cut her son’s prepuce and touched his feet.¹⁷⁹Ex. 4:25.” Rebbi Jehudah, Rebbi Neḥemiah, and the rabbis. One said, Moses’s feet. Another said, the angel’s feet. Another said, the baby’s feet. He who said Moses’s feet: Here I cut your obligation for you. He who said, the angel’s feet: Here your mission was accomplished. He who said the baby’s feet, she touched the baby’s body. “He left off from him; then she said, a blood ḥātān for circumcisions¹⁸⁰Ex. 4:26..” From here that there are two circumcisions; one for baring the gland and one for the fibers¹⁸¹A circumcision is not valid unless the gland is exposed and the wound is smooth; cf. Babli Yebamot 71b..

Because Moses was lazy for circumcision, the angel tried to kill kim. That is what is written¹⁷⁴Ex. 4:24.: “The Eternal met him and wanted to kill him.” Rebbi Yose said, far be the thought that Moses was lazy for circumcision but he argued on his own: To perform circumcision and leave would be dangerous¹⁷⁵Acute danger to a person’s life suspends all commandments and prohibitions (except those of murder, incest and adultery, and idolatry). In practice, this means that it is forbidden to circumcize a sick baby.. To wait¹⁷⁶To wait in Midyan until the baby had recovered. In the Babli, 31b, this argument is attributed to Rebbi. The argument of Rabban Simeon ben Gamliel is quoted in his name, 32a., the Holy One, praise to Him, told him: “Go, return to Egypt.” But because he was lazy in preparing for the overnight stay before circumcision; that is what is written¹⁷⁴Ex. 4:24.: “It was on the way, at the overnight stay.” Rabban Simeon ben Gamliel said, far be the thought that the angel wanted to kill Moses; it was the baby. Come and see, who is called ḥātān¹⁷⁷Since Ṣippora, being a Midyanite Arab, spoke Arabic, the root ختن can mean either to circumcize or to become a relative through one’s wife. Therefore, the word is appropriate both for the boy and his father.? Moses or the baby? There are Tannaïm who state that Moses is called ḥātān. There are Tannaïm who state that the baby is called ḥātān. He who said that Moses is called ḥātān: Ḥātān, blood is required from you¹⁷⁸Explanations of the expression חתן דמים.. And he said that the baby is called ḥātān: Ḥātān, in blood you are preserved for me. “Ṣippora took a flintstone and cut her son’s prepuce and touched his feet.¹⁷⁹Ex. 4:25.” Rebbi Jehudah, Rebbi Neḥemiah, and the rabbis. One said, Moses’s feet. Another said, the angel’s feet. Another said, the baby’s feet. He who said Moses’s feet: Here I cut your obligation for you. He who said, the angel’s feet: Here your mission was accomplished. He who said the baby’s feet, she touched the baby’s body. “He left off from him; then she said, a blood ḥātān for circumcisions¹⁸⁰Ex. 4:26..” From here that there are two circumcisions; one for baring the gland and one for the fibers¹⁸¹A circumcision is not valid unless the gland is exposed and the wound is smooth; cf. Babli Yebamot 71b..

Because Moses was lazy for circumcision, the angel tried to kill kim. That is what is written¹⁷⁴Ex. 4:24.: “The Eternal met him and wanted to kill him.” Rebbi Yose said, far be the thought that Moses was lazy for circumcision but he argued on his own: To perform circumcision and leave would be dangerous¹⁷⁵Acute danger to a person’s life suspends all commandments and prohibitions (except those of murder, incest and adultery, and idolatry). In practice, this means that it is forbidden to circumcize a sick baby.. To wait¹⁷⁶To wait in Midyan until the baby had recovered. In the Babli, 31b, this argument is attributed to Rebbi. The argument of Rabban Simeon ben Gamliel is quoted in his name, 32a., the Holy One, praise to Him, told him: “Go, return to Egypt.” But because he was lazy in preparing for the overnight stay before circumcision; that is what is written¹⁷⁴Ex. 4:24.: “It was on the way, at the overnight stay.” Rabban Simeon ben Gamliel said, far be the thought that the angel wanted to kill Moses; it was the baby. Come and see, who is called ḥātān¹⁷⁷Since Ṣippora, being a Midyanite Arab, spoke Arabic, the root ختن can mean either to circumcize or to become a relative through one’s wife. Therefore, the word is appropriate both for the boy and his father.? Moses or the baby? There are Tannaïm who state that Moses is called ḥātān. There are Tannaïm who state that the baby is called ḥātān. He who said that Moses is called ḥātān: Ḥātān, blood is required from you¹⁷⁸Explanations of the expression חתן דמים.. And he said that the baby is called ḥātān: Ḥātān, in blood you are preserved for me. “Ṣippora took a flintstone and cut her son’s prepuce and touched his feet.¹⁷⁹Ex. 4:25.” Rebbi Jehudah, Rebbi Neḥemiah, and the rabbis. One said, Moses’s feet. Another said, the angel’s feet. Another said, the baby’s feet. He who said Moses’s feet: Here I cut your obligation for you. He who said, the angel’s feet: Here your mission was accomplished. He who said the baby’s feet, she touched the baby’s body. “He left off from him; then she said, a blood ḥātān for circumcisions¹⁸⁰Ex. 4:26..” From here that there are two circumcisions; one for baring the gland and one for the fibers¹⁸¹A circumcision is not valid unless the gland is exposed and the wound is smooth; cf. Babli Yebamot 71b..

Thirteen things they changed for King Ptolemy. They wrote for him, “God created the beginning³⁷⁶Gen. 1:1; change not found in LXX..” “I shall make man in stature and form³⁷⁷Gen. 1:26; change not found in LXX..” “Male and his openings He created them³⁷⁸Gen. 1:27; change not found in LXX..” “He finished on the Sixth and rested on the Seventh³⁷⁹Gen. 2:2; change found in LXX.” “Now I shall descend³⁸⁰Gen. 11:7; change found in LXX..” “Sarah laughed in her surroundings, saying.³⁸¹Gen. 18:12; LXX: “in herself”.” “For in their rage they slew a bull and in their will uprooted a trough³⁸²Gen. 49:6; change not found in LXX..” “Moses took his wife and his sons and let them ride on people-carriers³⁸³Ex. 4:20. LXX: “beast of burden”..” “The dwelling of the Children of Israel, which they dwelled in Egypt and other lands, was 430 years.³⁸⁴Ex. 12:40. LXX: “In the land of Egypt and the land of Canaan.”” And the hare³⁸⁵Lev. 11:6 (in LXX 11:5). LXX: “rough-foot”, a designation of the hare., “and the young of foot.” King Ptolemy’s mother was called “hare³⁸⁶The dynasty of the Ptolemies was called the Lagides, after an ancestor Lagos “hare”.”. “Not one precious thing I took from them³⁸⁷Num. 16:15; change found in LXX.” “Which the Eternal, your God, distributed them to give light to all peoples under all the heavens.³⁸⁸Deut. 4:19; change not found in LXX.” “Which I did not command peoples to worship them.³⁸⁹Deut. 17:3; change not found in LXX.
The comparisons with the LXX text was done on the basis of Rahlfs’s edition; the history of the text between the time of the Jewish translation in Alexandria and its adaptation by Christian editors in the Roman Empire is unknown. The same list is in the Babli 9a.”

R. Joshua said: Great is peace, for it is given [as a blessing] to the living and the dead. Whence to the living? [As it is stated,] And Jethro said to Moses: ‘Go in peace’.⁵¹Ex. 4, 18. And whence to the dead? [As it is stated,] But thou shalt go to thy fathers in peace.⁵²Gen. 15, 15.

The wise person does not speak before one who is greater than him in wisdom.
From whom do we learn this? From Moses, as it says (Exodus 4:30), “Aaron repeated all the words that the Eternal had spoken to Moses, and he performed the signs in the sight of the people.” And who was the appropriate person to say all these things, Moses or Aaron? One would assume Moses, for Moses had heard them from the mouth of the Almighty, whereas Aaron had heard them just from Moses! However, Moses said to himself: Can I speak in place of my older brother while he is standing right there? Therefore, he told Aaron to speak, as it says (Exodus 4:30), “Aaron repeated all the words that the Eternal had spoken to Moses.”
And he does not interrupt his fellow.
This is Aaron [as it says (Leviticus 10:19), “Then Aaron spoke…see, this day they brought their sin offering and their burnt offering.” But] he was quiet until Moses had finished speaking, and he did not tell Moses to cut his words short. Only afterward did he say to Moses, “See, this day they brought their sin offering and their burnt offering,” but we are in mourning [and cannot eat of the offerings]. And some say that Aaron pulled Moses aside and said to him, “Moses my brother, tithes are the least important of the offerings, and it is still forbidden for a mourner to eat them. A sin offering is the most important of the offerings, so all the more so is it forbidden for a mourner to eat it! Immediately, Moses admitted that [Aaron] was right, as it says (Leviticus 10:20), “And when Moses heard this, it was good in his eyes.” (And in the eyes of the Almighty.)
We learn also from the fact that Moses became angry with Elazar and Itamar, Aaron’s sons. From this, they say that when a person [makes a celebration] for his students, he turns his attention to the greatest of them. But when he becomes angry with them, he directs his anger to the lowliest among them, as it says (Leviticus 10:16), “And he became angry with Elazar and Itamar.” This shows that he was actually angry with Aaron as well.
Aaron was older than Moses, but the Eternal is greater than Aaron! So why didn’t the Eternal speak to Aaron? Because he did not have his sons stand guard. Because if he had put Elazar and Itamar on guard, then he could have kept Nadav and Avihu from sinning.
We learn also from Abraham our forefather, who prayed for the men of Sodom. The Holy Blessed One said to him (Genesis 28:26), “If I find fifty righteous people in Sodom, I will save the whole place for their sake.” But the One who spoke and brought the world into being already knew full well that if there were even three or five righteous people in Sodom, it would have been saved. Yet the Holy Blessed One waited until Abraham finished talking, and only afterward replied, as it says (Genesis 18:33), “When the Eternal had finished speaking to Abraham, He departed…” (as if the Eternal had said to Abraham, see, now I am released, as it says [at the end of the verse]), “…and Abraham returned to his place.”