Talmud su Ezechiele 16:1

Rebbi Ḥiyya in the name of Rebbi Joḥanan: בִּירית is any single one, כְּבָלִים any ones connected by a chain¹⁵¹Cf. Notes 20,21.. (Rebbi)¹⁵²As the sequel shows one has to read “Rav”. G is lacunary at this place. Jehudah says, בִּירית is a step-chain, as Rav Jehudah said, we are offering a sacrifice to the Eternal, everybody what he found of gold items, אֶצְעָדָ֣ה וְצָמִ֔יד טַבַּעַ֭ת עָגִ֣יל וְכוּמָ֑ז, to atone for our persons before the Eterna1¹⁵³Num. 31:50.. אֶצְעָדָ֣ה is an anklet¹⁵⁴With G one has to read Greek ποδοψέλλιον τό “anklet”., צָמִ֔יד are bracelets, as you are saying, and the bracelets on her arms¹⁵⁵Gen. 27:47.. טַבַּעַ֭ת rings. עָגִ֣יל earrings, as you are saying, earrings on your ears¹⁵⁶Ez. 16:12.. וְכוּמָ֑ז some are saying this is the form of a womb, but some are saying the form of breasts¹⁵⁷Babli 64a. טפוס is Greek τύπος, ὁ, “carved figure, image”..

²¹⁵A similar paragraph is in Gen. r. 80(1). Yose from Maon interpreted²¹⁶In the Talmudim, תרגם is only used for interpretation or translation of Scripture. One has to assume that Yose from Maon was reading Hos. 5 as Hafṭara to Gen. 34 in the Palestinian 3½ year cycle of Torah reading (cf. J. Mann, The Bible as Read and Preached in the Old Synagogue I, Cincinnati 1940). One also has to assume that the Aramaic translator of the Hafṭara had the freedom to expound upon the verses read, similar to what is described in the New Testament (Luke 4:17–20). in the synagogue of Tiberias: Listen to this, you priests²¹⁷Hos. 5:1., why do you not study Torah? Did I not give you 24 gifts²¹⁸The 24 emoluments of priesthood; cf. Hallah 4:11 (Note 146) and the sources quoted there.? They told him, they do not give us anything. And hearken, House of Israel, why do you not give the 24 gifts which I commanded you at Sinai? They told him, the king²¹⁹The Patriarch was responsible for collecting the taxes due from the Jewish population in Palestine; there is an intentional ambiguity whether king refers to the Roman Emperor or the Davidic Patriarch. takes everything. Listen, king’s court, for yours are legal proceedings, for you I did say, these are the priests’ legal rights²²⁰Deut. 18:3.; in the future I shall sit in judgment over you, to stop them and to eliminate them from the world. Rebbi Jehudah the Prince heard this and became angry. He²²¹Yose the Maonite. was afraid and fled. Rebbi Joḥanan and Rebbi Simeon ben Laqish went to appease him. They told him, Rabbi, he is a great man. He²²²The Patriarch. asked them, would it be possible that he²²¹Yose the Maonite. could answer any question which I would ask him? They told him, yes. He asked him: What is that which is written²²³Hos. 2:7.: For their mother whored? Was our mother Sarah a whore? He answered, like daughter like mother²²⁴The text is confirmed by a Genizah fragment (M. Sokoloff, The Genizah Fragments of Bereshit Rabba, Jerusalem 1982, p. 167.) The reading in the printed editions of Gen. rabba הָכָא אָמְרֵי “here, they say” has to be rejected as lectio facilior., like mother like daughter, like generation like the prince, like the prince like the generation, like the altar like its priests. Cahana used to say²²⁴The text is confirmed by a Genizah fragment (M. Sokoloff, The Genizah Fragments of Bereshit Rabba, Jerusalem 1982, p. 167.) The reading in the printed editions of Gen. rabba הָכָא אָמְרֵי “here, they say” has to be rejected as lectio facilior., like the garden like its gardener. He told them, not only did he curse me once in my absence, but he cursed me three times in my presence! He asked him, what is that which is written²²⁵The Genizah fragment shows that instead of “like daughter like mother”, the text read כְּבַיִת כְּאוּמָּא “like dynasty like people, like generation like Prince” with the quote from the verse missing, a much more insulting formulation.: Anybody wanting to formulate a simile about you will state as follows: like mother like daughter; was our mother Leah a prostitute since it is written²²⁶Ez. 16:44., Dinah went out? He told him, for it is written²²⁷Gen. 34:1, the starting verse for the sermon. In both Galilean and Babylonian Aramaic is the prostitute called נַפְקַת בָּרָא “the one who goes out.”, Leah went out towards him. One identifies going out with going out.

‘For whoever is not constant in the study of the Torah is termed “censured”; as it is stated, As a ring of gold in a swine’s snout’—gold refers to the Torah, for so it states, And I put a ring upon thy nose;¹²⁸Ezek. 16, 12. and it also declares, As a ring of gold in a swine’s snout: this refers to one who studies the Torah at [irregular] intervals.¹²⁹Cf. Sanh. 99b (Sonc. ed., p. 673). The Holy One, blessed be He, said, ‘Of what [use] is this before swine, seeing that My Torah is beautiful and I have given it [to man] to meditate thereon, but he does not meditate on it until he forgets it’.
‘And it states, And the tables were the work of God, and the writing was the writing of God, graven upon the tables; and it is stated, And from Mattanah to Naḥaliel; and from Naḥaliel to Bamoth’. What is [the force of] the additional verse? Should you say that although such a man is under ‘censure’ he can still be considered a free man, come and hear: Graven upon the tables—he only is free who meditates on the Torah.¹³⁰Cf. ARN II, 3, p. 21. And it declares, From Mattanah to Naḥaliel—what is [the force of] this additional verse? Should you say: He is not a free man¹³¹V inserts ‘from the Torah’, which H deletes. but receives his reward, come and hear: And from Mattanah to Naḥaliel—this is to teach that the reward is [only] for those who make themselves in connection with [the Torah] like an overflowing brook.¹³²Connecting Naḥaliel with נחל, ‘brook’, and אל, ‘mighty’, i.e. he makes a great effort to study the Torah. You might perhaps derive this from the verse, As the channel of brooks that overflow!¹³³Job 6, 15. The verb overflow is lit. ‘pass’, which is here taken in the sense ‘pass away, dry up’. Come and hear: And from Naḥaliel to Bamoth—they are like the high places [bamoth] which did not cease.¹³⁴This translation follows the text of V and H, according to which the meaning given to overflow as ‘pass away’ is countered by the explanation that the brooks are like the bamoth which continued in existence after God commanded their abolition.