Talmud su Genesi 11:33

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’.

The maternal uncle of Rebbi Ada⁵²Rav Ada bar Ahava. had rolled up the kaftan of Rav on the Great Fastday⁵³Yom Kippur. The Babylonian scholars never prayed without wearing the kaftan with the precribed belt. It seems that the Yeshivah of Rav had an intermission between Musaph and Minḥah on Yom Kippur.. He said to him: When you see the sun on top of the date palms⁵⁴Since their synagogues were outside the cities in the fields, the sun on top of the date palms may indicate a rather early hour but probably inside the timeframe admitted by Rebbi Yehudah., give me my kaftan so that we may pray Minḥah. And when the sun is on top of the date palms it is daytime. As⁵⁵The text הכא makes no sense. In the absence of manuscript evidence, the text has been left unchanged but the translation follows Levi Ginzberg’s conjecture that one has to read כְּהָא “As to that”, by a simple metathesis of two letters. The argument is that in a deep valley running N-S, the sun on the top of trees on the slopes of the valley designates a rather early time. Rebbi Yoḥanan said (Is. 44:27): “He Who said to the deep: dry up!”, that is Babylonia, the filth⁵⁶Latin situs “situation; filth”. of the world. Rebbi Yoḥanan said⁵⁷This paragraph is an aggadic interruption about Babylonia; the discussion of Rav’s action is continued in the following paragraph. This group of sermons is also found three times in Midrash rabba: Gen.rabba 37:4, Threni rabba, Petiḥta 23, Eccl. rabba 12:7. In the first two, there is an additional explanation of Shinear: A land whose (Jewish) rulers study Torah as youths (but do not continue studying as adults.): Why is it called “the deep”, because there the dead of the Deluge were submerged, (Jer. 51:49) “Also in Babylonia the slain of Israel will fall, also in Babylonia the corpses of all the earth⁵⁸Only in the Deluge the slain were of all mankind. did fall.” It is written (Gen. 11:2) “They found a valley in the land Shinear and dwelt there.” Rebbi Simeon ben Laqish said, why is it called Shinear? Because there the dead of the Deluge were thrown⁵⁹Taking שנער as shaf‘el of the root נער “to pour out”; a later explanation refers to נער “to be a youth”.. Another explanation: Because they die in strangulation⁶⁰In the Targumim, תשנוּק means “strangulation.” However, in Syriac the words means “suffering”, which makes sense here., without light⁶¹Since they had no olive oil, they had to use sesame oil which does not adhere well to wicks. Public hot baths were a characteristic institution of the provinces of the Roman empire. or public baths. Another explanation: Shinear, because they are stripped of miẓwot, without terumah and without tithes⁶²While in old times the exiles tried to fulfill the “obligations that are incumbent on the Land of Israel” also in Babylonia, in Talmudic times they were no longer observed there.. Another explanation: Shinear, because its rulers die as youths. Another explanation: Shinear, because it produced a hater and enemy of the Holy One, praise to Him. Who is that? That is Nebuchadnezzar the evil one.

HALAKHAH: It is written²⁶⁷Gen. 11:1. all Earth was one tongue and unified words. Rebbi Eleazar and Rebbi Joḥanan. One said, they were speaking seventy languages²⁶⁸Everybody understood all languages of the 70 peoples mentioned as descendants of Noah.. But the other said, they were speaking in the language of the Unique of the World, the holy language. Bar Qappara stated, may God embellish Japhet and dwell in the tents of Shem²⁶⁹Gen. 9:27., that one should speak Japhet’s language in Shem’s tents²⁷⁰Greek was the common language of all Jews in the Roman Empire.. The sons of Japhet: Gomer and Magog, and Yawan, and Tubal, and Meshekh, and Tiras²⁷¹Gen. 10:2.. Gomer, Germamia²⁷²The district Jerma in N. Assyria. It is to be noted that Saadia Gaon in his Arabic Pentateuch translation disregards the determinations both of the Yerushalmi and the Babli (Yoma 10a) for the descendants of Sem and Japhet but follows the determinations given here for the descendants of Ham (Gen. 10:18–19).. Magog, Gothica. Madai, as it is understood²⁷³Media.. Yawan, Ephesus²⁷⁴Representing all of Ionia.. Tuval, Bythinia. Meshekh, Moesia. Tiras, Rebbi Simon said Persia, but the rabbis said Thrace. The sons of Gomer: Ashkenaz, and Riphat, and Togarma²⁷⁵Gen. 10:3.. Asia²⁷⁶Not the continent, nor Asia Minor, but probably the city of Sardis., and Adiabene, and Germanicia²⁷⁷A city in the province of Comagene, near the border of Cappadocia.. The sons of Yawan: Elisha, and Tarshish, Kittim and Dodanim²⁷⁸Gen. 10:4.. Elis²⁷⁹Possibly Aeolis. Note that in the text two names are written as one., Tarsos, Euboea, and Dardania²⁸⁰Dardanos in the Troas.. The Arwadite²⁸¹Gen. 10:18., Rhodos. The Ṣamarite, Ḥoms. The Ḥamatite, Ḥama. Up to Lasha`. Rebbi Eleazar said, to Kallirrhoe. Rebbi Yudan bar Shalom said, from here about the Targum²⁸²Since the names in the Hebrew text are unintelligible, the text itself authorizes translations which make it intelligible..

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.”

Love all people. How so? This teaches us that a person should love all people and not hate anyone. For so we find with the people of the Generation of the Dispersion,¹See Genesis 11:1–9. that because they loved one another, the Holy Blessed One did not want to wipe them off the face of the earth, but instead only scattered them to the four corners of the world. But the people of Sodom, because they hated one another, the Holy Blessed One took them out of both this world and the World to Come, as it says (Genesis 13:13), “And the people of Sodom were very wicked and sinful against God.” “Sinful” – this is sexual transgression; “against God” – this the desecration of God’s name; “very” – this means that they sinned intentionally. From this you learn that because they hated one another, the Holy Blessed One took them out of both this world and the World to Come.7.

Love all people. How so? This teaches us that a person should love all people and not hate anyone. For so we find with the people of the Generation of the Dispersion,¹See Genesis 11:1–9. that because they loved one another, the Holy Blessed One did not want to wipe them off the face of the earth, but instead only scattered them to the four corners of the world. But the people of Sodom, because they hated one another, the Holy Blessed One took them out of both this world and the World to Come, as it says (Genesis 13:13), “And the people of Sodom were very wicked and sinful against God.” “Sinful” – this is sexual transgression; “against God” – this the desecration of God’s name; “very” – this means that they sinned intentionally. From this you learn that because they hated one another, the Holy Blessed One took them out of both this world and the World to Come.7.

The Divine Presence descended to the world ten times. Once in the Garden of Eden, as it says (Genesis 3:8), “They heard the sound of the Eternal God moving in the garden,” and it [also] says (Song of Songs 6:2), “My beloved has gone down to his garden.” Once in the generation of the Tower of Babel, as it says (Genesis 11:5), “And the Eternal went down to see the city and the tower.” Once in Sodom, as it says (Genesis 18:21), “I will go down and I will see about the cries that have come up to Me.” Once in Egypt, as it says (Exodus 3:8), “I have come down to save them from the hands of the Egyptians.” Once at the sea, as it says (Psalms 18:10), “And He bent the heavens and came down.” Once at Sinai, as it says (Exodus 19:20), “And the Eternal came down upon Mount Sinai” before all the people. Once in the Temple, as it says (Ezekiel 44:2), “And the Eternal said to me, this gate must be kept closed and is never to be opened…because the Eternal, the God of Israel, has come through it.” And once in a pillar of cloud, as it says (Numbers 11:25), “And the Eternal came down in a cloud.” And once more in the future, in the days of Gog and Magog, as its says (Zechariah 14:4), “He will set his feet down, on that day, upon the Mount of Olives.”

Any love that is dependent on something, [when that thing perishes, the love perishes]. What is an example of love that is dependent on something? [The love of Amnon for Tamar.]
Any debate that is carried out for the sake of Heaven [is destined to endure]. What is an example of a debate that is carried out for the sake of Heaven? [The debate between Hillel and Shammai].
Any gathering that is for the sake of performing the commandments….²See Pirkei Avot 4:11. What is an example of a gathering that is for the sake of performing the commandments? The Men of the Great Assembly. What is an example of a gathering that is not for the sake of performing the commandments? The assembly of the men of the Generation of the Dispersal [those who built the Tower of Babel]. 17.