Talmud su Genesi 20:23

⁶⁴Lev. rabba 36(5). How far did the merit of the forefathers extend? Rebbi Tanḥuma said in the name of the Elder Rebbi Ḥiyya, (Bar) [Rebbi]^G Naḥman said it in the name of Rebbi Berekhiah, Rebbi Ḥelbo in the name of Rebbi Abba bar Zavda, up to Joaḥaz. The Eternal was compassionate about them and had mercy for them etc., up to now⁶⁵2K. 13:23.. Up to that moment, the merit of the forefathers existed. Samuel said, up to Hosea’s [time]. But now, I shall uncover her scandalous behavior before the eyes of her lovers, and no man may save her from My hand⁶⁶Hos. 2:12.. Man can only mean Abraham, as you say, but now return theman’s wife, for he is a prophet⁶⁷Gen. 20:7.. Man can only mean Isaac, as you say, who is this man coming in the field towards us⁶⁸Gen. 24:65.? Man can only mean Jacob, as you say, but Jacob was a simple man⁶⁹Gen. 25:27.. Rebbi Joshua ben Levi said, up to Elijah: It was when the time of the afternoon service came that Elijah the prophet approached and said, O Eternal, God of Abraham, Isaac, and Jacob, today it shall be proclaimed that You are God in Israel and I am Your servant⁷⁰1K. 18:36. Since Elijah’s prayer was granted, this gives a terminus post quem. etc. Rebbi Yudan said, up to Hezekias, to increase dominion and peace without end⁷¹Is. 9:6.. ⁷²Sifra Behuqqotai Pereq 7(11), Ex. rabba 44(3). The argument really is not about the patriarchs’ merits but about the validity of the Covenant. Rebbi Aḥa said, the merit of the forefathers extends forever: For the Eternal is a Merciful Power, etc., up to and He shall not forget your forefather’s covenant⁷³Deut. 4:31.. This teaches that the covenant was sealed with the tribes. Rebbi Yudan bar Ḥanan in the name of Rebbi Berekhiah: The Holy One, praise to Him, said to Israel: If you see that the merit of the fathers reels, and the merit of the mothers trembles, go and cling to grace.⁷⁴Is. 54:10.For mountains may reel, and hills tremble; for mountains may reel, this is the fathers’ merit, and hills tremble, this is the mothers’ merit. After that, but My Grace will not leave you and My Covenant of Peace will not reel, says the One Who has mercy on you, the Eternal.

A Gentile has to separate from his sister, whether paternal or maternal, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his maternal halfsister; a paternal halfsister he may keep. He must separate from his mother’s sister but may keep his father’s sister, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his mother’s maternal halfsister but may keep his mother’s paternal halfsister⁸⁶The rules for Gentiles living under Jewish law are identical to those valid for converts; in the Babli they are given in Sanhedrin 58a, identical to the rules given for converts in Yebamot98b.. Rav Ḥanin said, he⁸⁷This must be Rav, Rav Ḥanin’s teacher and father-in-law. explained us the words of Rebbi Meïr simply: “Therefore, a man has to abandon his father and his mother⁸⁸Gen. 2:24. The common interpretation of the verse as basis of a “natural law” of incest prohibitions is in the sources [Babli Sanhedrin 58a, Gen. rabba 18(8)]: “Therefore, a man leaves his father (the father’s wife who might not be his mother) and his mother and clings to his wife (marriage is effected by intercourse, but after the first intercourse of a woman all sex acts with other people are adulterous since there is no divorce; male homosexual activity is also forbidden) and they will be one flesh (only vaginal intercourse is counted as such).” All other incest prohibitions of Lev. are for Jews only. (A minority opinion, that of R. Eliezer in the Babli, identifies the “father” as the father’s sisters.).” What is close to him from his father’s side, what is close to him from his mother’s side. Rebbi Vivian asked: Then his father’s sister should be forbidden because she is close to his father! His mother’s sister should be forbidden because she is close to his mother⁸⁹This shows that the opinion of R. Eliezer, quoted in the Babli (see the preceding note) was unknown to the editors of the Yerushalmi.! Rebbi Simeon, the son of Rebbi Ayvo objected: “Amram took his aunt Yokhebed as wife⁹⁰Ex. 6:20. According to the rules promulgated by him, Moses was a bastard. This proves (a) that the incest prohibitions of Lev. 18 are introduced because of the holiness of the Land or as prohibition of idolatrous practices and (b) the paternal aunt is permitted to a Gentile..” Does that mean that the Israelites did not even behave as descendants of Noah? Rebbi Hila said, what is close to him from his father’s side, what is close to him from his mother’s side⁹¹Only the father’s wives and the mother.. They objected to Rebbi Meïr: “And truly she is my sister, my father’s daughter, but not my mother’s.⁹²Gen. 20:12. According to Philo (Special Laws III, 22–25), the practice of marrying halfsisters was recognized in Greece and that of marrying full sisters in Egypt.” He said to them: Is a proof from there? Not “she became my wife”⁹³I am at a loss to understand the argument. The expedient chosen by the talmudic sources, that Sarah was not Abraham’s sister but his niece, should be excluded out of respect for the biblical text (Cf. Chapter 10, Note 210). This cannot be a general Jewish tradition since Sadducee (Karaite) traditions prohibit the niece to the uncle because the text prohibits the nephew to the aunt.?

All the names [signifying God] mentioned in connection with Abraham are sacred, except one which is secular, viz. where it is stated, And he said: My Lord, if now I have found favour in thy sight.^30a(30a) ibid. XVIII, 3. My lord was addressed to the leader of the three angels. Others say that it is sacred.³¹My Lord was addressed to God. In And it came to pass, when God caused me to wander³²ibid. XX, 13. the name is secular.³³So GRA. By ‘God’ is meant princes or rulers who were the cause of Abraham’s wanderings. R. Ḥanina the brother³⁴[He reads ‘nephew’ in agreement with Shebu. 33b (Sonc. ed., p. 205). The correct form of the name is Ḥananiah, Bacher, Ag. d. Tannaiten, I, p. 385.] of R. Joshua maintains that it is sacred [since the verse means] that, had it not been for God,³⁵Who protected him. they³⁶The wicked rulers. would long ago have caused me to wander.³⁷The verse will accordingly bear the following interpretation: And it came to pass, when they (the wicked men) caused me to wander, God of my father’s house was with me (to help me). [For various interpretations of the verse, cf. Midrash Rabbah, Genesis, LII, §11 (Sonc. ed., I, p. 457).]

[In the verses] And it came to pass when they⁶³Foreign princes or rulers. E.V. God. caused me to wander, God, etc.,⁶⁴Gen. 20, 13. Cf. Rule 6 above. and Which god⁶⁵E.V. who is a God. is like unto Thee⁶⁶Micah 7, 18. the first⁶⁷The pronoun ‘they’ in Gen. 20, 13 and god in Micah 7, 18. are sacred and the second⁶⁸God in Gen. and Thee in Micah. are secular. [The divine name in] Samaria shall bear her guilt, for she hath rebelled against her God⁶⁹Hos. 14, 1. is sacred. R. Nathan says: [In the phrase] in the house of his God⁷⁰ibid. IX, 8. it is sacred. In therefore turn thou to thy God⁷¹ibid. XII, 7. it is sacred. In God standeth in the congregation of God; in the midst of the judges⁷²The Heb. has the divine name. He judgeth⁷³Ps. 82, 1. it is used as sacred⁷⁴In God standeth. and secular.⁷⁵In the sense of ‘judges’. In God delivereth me to⁷⁶Heb. אל (to) which has the same consonants as the word for ‘God’. the ungodly⁷⁷Job 16, 11. the first is sacred and the second⁷⁸’el in the sense of ‘to’. is secular. In For hath any said unto God: I have borne⁷⁹ibid. XXXIV, 31. the first [’el] is secular and the second sacred.
R. Eleazar the son of R. Jose the Galilean said:⁸⁰So M. V and H read ‘and R. Eleazar … said’. [In the verses] And let my cry have no⁸¹Heb. ’al, the same consonants as for the name of God. resting-place;⁸²Job 16, 18. It is in the power⁸³Gen. 31, 29. The Heb. for power (’el) equals the divine name. of my hand; And there shall be nought in the power of thy hand;⁸⁴Deut. 28, 32. When it is in the power of thy hand;⁸⁵Prov. 3, 27. Unto death,⁸⁶ibid. II, 18; unto is ’el in Heb. all [the words whose consonants are the same as those for God] are secular. In God hath given command to speed me⁸⁷2 Chron. 35, 21. it is sacred. In Forbear thee from meddling with God, who is with me⁸⁸ibid. it is sacred according to R. Jose b. Judah. In O God, the proud are risen up against me⁸⁹Ps. 86, 14. it is sacred but the reader must pause in reading [after God]:⁹⁰In the absence of the pause, the adjective proud might erroneously be taken as qualifying God. God, the proud are risen up against me.
[The terms] merciful and gracious, long-suffering and abounding in lovingkindness, king, kings, exalted, great, Most High, righteous and upright, pious, perfect, mighty, may be erased.⁹¹Although attributed to God, they do not possess the sanctity of the divine name. He who curses himself or his neighbour by [any of] these⁹²Using any of these attributes instead of the divine name. incurs guilt. [If he curses] heathens or the dead no guilt⁹³So M and N.Y. V and H read ‘guilty of one [offence]’. is incurred. [If he curses] a judge or a prince he incurs twofold guilt;⁹⁴Since a judge or prince must not be cursed as any other person, and as men holding offices of responsibility. according to others he incurs threefold guilt for cursing a prince.⁹⁵The two mentioned in the preceding note, and a third because the Heb. word for ‘judge’ in the text is identical with the divine name. If a person curses his father or mother with the Tetragrammaton⁹⁶lit. ‘the distinguished name’. he is liable to the penalty of stoning,⁹⁷Cf. Lev. 24, 14. Stoning is one of the major penalties imposed by a court. but if only with the attributes he is liable to a warning.⁹⁸i.e. he is guilty of transgressing a negative commandment, the penalty of which is scourging with thirty-nine stripes.

MISHNAH: Even though he did pay, he will not be forgiven⁷⁸The person who injures another cannot obtain mercy in Heaven unless he first has asked forgiveness on earth. unless he asks for forgiveness, as it is said: “Now return the man’s wife since he is a prophet⁷⁹Gen. 20:7. The reference as usual is to the part of the verse which is not quoted: “Let him pray for you that you will live.” This implies that Abraham first had to forgive Avimelekh before the latter obtained Heavenly mercy..” From where that the person asked to forgive shall not be cruel? It is said⁸⁰Gen. 20:17.: “Abraham prayed to the Omnipotent, etc.”

MISHNAH: Even though he did pay, he will not be forgiven⁷⁸The person who injures another cannot obtain mercy in Heaven unless he first has asked forgiveness on earth. unless he asks for forgiveness, as it is said: “Now return the man’s wife since he is a prophet⁷⁹Gen. 20:7. The reference as usual is to the part of the verse which is not quoted: “Let him pray for you that you will live.” This implies that Abraham first had to forgive Avimelekh before the latter obtained Heavenly mercy..” From where that the person asked to forgive shall not be cruel? It is said⁸⁰Gen. 20:17.: “Abraham prayed to the Omnipotent, etc.”

‘In which way should one honour his teacher’, etc.? It has been taught:¹⁹B.M. 86b-87a (Sonc. ed., p. 500). Michael came to bring good tidings to Sarah,²⁰That a son would be born to her. Gabriel to overthrow Sodom, and Raphael to heal Abraham.²¹Of the effects of his circumcision. Some say that Raphael came to bring good tidings to Sarah and to heal,²²Abimelech. as it is stated, And God healed Abimelech,²³Gen. 20, 17. Michael and Gabriel to overthrow Sodom. What is the reason for the first view? [Because it is stated,] And He overthrew those cities.²⁴ibid. XIX, 25, where the verb is singular. And what is the reason for the opinion of the others? [Because it is stated,] And the two angels came to Sodom.²⁵ibid. 1. Why is it that with Abraham [the angels said], So do, as thou hast said,²⁶ibid. XVIII, 5. but with Lot, Nay; but we will abide in the broad place all night?²⁷ibid. XIX, 2. R. Eleazar said: Infer from this that one may display reluctance²⁸By refusing his invitation. towards an inferior but not a superior. The Rabbis taught:²⁹Suk. 52b (Sonc. ed., p. 251), an explanation of the seven shepherds of whom Micah 5, 4. speaks. In the time to come the son of David will be in the middle, Adam, Seth and Methuselah on his right, and Abraham, Jacob and Moses on his left. Why is Isaac omitted? Raba said: Isaac is better than they because to him all Israel declare, For thou art our Father.³⁰Isa. 63, 16. For the allusion, cf. Shab. 89b (Sonc. ed., p. 426). If so, Esau ascended into Paradise.³¹Since he was Isaac’s son. That is why Scripture states, For thou art our Father: children are like their father—as the father did not repudiate the covenant so too the children. And whence do we know this? It is stated, I will prepare thee unto blood, and blood shall pursue thee; surely thou hast hated thine own blood, therefore blood shall pursue thee.³²Ezek. 35, 6. Ezekiel’s prophecy is directed against Mount Seir, the home of Esau (cf. Gen. 33, 16). Did Esau hate blood? Were not all his deeds connected with the shedding of blood, as it is stated, He is like a lion that is eager to tear in pieces, and like a young lion lurking in secret places?³³Ps. 17, 12. Like is dimyono in the Heb. and is spelt without the waw. Whence do you infer this? Perhaps he was only out to rob? No, since it states dimyeno and not dimyono;³⁴This form of the word is understood as being more closely connected with dam, ‘blood’. so draw this conclusion.

It was stated: Rebbi Yose says, the family Ḥagira were professional scribes in Jerusalem, who were erasing Sabaoth since it is a profane substantive at another place, the military commanders take position at the head of the people³⁹⁵Deut. 20:9.. All Names written regarding our father Abraham are holy except one which is profane, it was when the gods made me err from my father’s house³⁹⁶Gen. 20:13. Babli Ševuot 35b.. But some are saying, this one also is holy, “for unless God, they already would have made me err.” All Names written regarding Micha³⁹⁷Jud. 17–18. are profane, even though they are written with YH, except one which is holy, all time that the House of God was at Siloh³⁹⁸Jud. 18:31.. All Names written regarding Naboth, even though they are written with EL are holy, Naboth cursed God and King³⁹⁹1K. 21:13. Ševuot 35b.. But “merciful and compassionate, patient and full of grace, King of kings, elevated, and great, and awesone, and supreme, powerful, just, straight, saintly, flawless, strong,” these are profane⁴⁰⁰These are attributes, not Names.. The following are the names which cannot be split: Amiel, Amishadday, Ṣuriel, Ṣurishaddai, Gamliel, Pedahzur, Pedahel, may not be split⁴⁰¹While theophoric names are profane, isolating the divine name by splitting the word would create a word which may not be erased since the syllable was intended as a Name. These are names that may be split, Beth-El⁴⁰²A geographic name, written without any intent of endowing it with holiness., Beth-Awen, getting angry, I shall get angry, Poti-phera, Ṣafenath-Paneaḥ.

Ten words in the Torah are marked with dots. They are as follows: 1. “The Eternal will judge between me and you” (Genesis 16:5). There is a dot above the letter yod in the term, “and you.” This teaches that Sarah did not say this to Abraham, but to Hagar. Some say that it means she was speaking about those who caused the fighting “between me and you.” 2. “They said to him, Where is Sarah?” (Genesis 18:9). There are dots above the letters aleph, yod, and vav in the term, “to him,” to indicate that they already knew where she was, but they nevertheless inquired about her. 3. (There is a dot on the verse,) “When she lay down and when she arose” (Genesis 19:33). There is a dot above the letter vav in the term, “When she arose” the first time it is used [with regard to Lot’s older daughter]. This teaches that he was not aware of what happened until the (younger daughter) arose. 4. “And Esau ran to greet him, and he hugged him, fell on his neck, and kissed him” (Genesis 33:4). The term for, “and kissed him,” has dots above every letter, to teach that he did not kiss him sincerely. Rabbi Shimon ben Elazar would say: It means that this kiss was sincere, but every other one he gave Jacob was not. 5. “His brothers went to shepherd their father’s flocks in Shechem” (Genesis 37:12). There are dots on the word just before “flocks.” This teaches that they did not actually go to shepherd the flocks, but to eat and drink (and indulge their temptations). 6. “All the Levites who were recorded, whom Moses and Aaron recorded” (Numbers 3:39). There are dots above Aaron’s name. Why? To teach that Aaron himself was not counted in this record. 7. “On a long journey” (Numbers 9:10). There is a dot above the letter hei in the word “long.” This teaches that this does not really mean a long journey, but any exiting the boundaries of the outer court of the Temple. 8. “We caused destruction all the way up to Nophach, which reaches into Medeba” (Numbers 21:30). There is a dot above the letter reish in the word “which.” Why? To teach that they destroyed the idolaters but not the countries themselves (whereas the practice of idolaters was to destroy entire countries). 9. “A tenth, a tenth for each” (Numbers 29:15). [This verse delineates the meal offering that accompanies the burnt offering] on the first day of the Sukkot festival. There is a dot above the letter vav in the [first occurrence of the] word “tenth.” Why? To teach that there is only one-tenth [measure] for each. 10. “The hidden things are for the Eternal our God, and the revealed things are for us and our children forever” (Deuteronomy 29:30). There are dots above the words “for us and our children,” and above the letter ayin in the word “forever.” Why? For this is what Ezra said: If Elijah comes and says to me: Why did you write it this way? I will say to him: I have already put dots above these words [to indicate I was not certain it was correct]. But if he says to me: You wrote it correctly, then I will remove the dots.
There are eleven instances in the Torah where the Hebrew word for “she,” היא, is written as הוא (which means “he” or “it”) but vocalized to mean “she.” The first is: “The King of Bela, he is [i.e., “she is”] Tzur” (Genesis 14:1). The second: “He himself said to me, ‘She is my sister,’ and SHE also said, ‘He is my brother’” (Genesis 20:5). The third: “As she was being brought out, SHE sent a message to her father-in-law, saying” (Genesis 38:25). The fourth: “If one of your animals of which it is [i.e., “she is”] used for food dies” (Leviticus 11:39). The fifth: “And it [i.e., “and she”] has turned the hair white” (Leviticus 13:10). The sixth: “If the priest sees it…and it [i.e., “and she”] has faded” (Leviticus 13:21). [The seventh: “It (i.e., “she”) shall be a Sabbath of complete rest for you” (Leviticus 16:31). The eighth: “And SHE sees his nakedness” (Leviticus 20:17). The ninth: “SHE has disgraced her father” (Leviticus 21:9). The tenth: “And SHE has kept secret, and defiled herself (and she was not caught)” (Numbers 5:13). The eleventh: “A spirit of jealousy has passed over him, and he is jealous of his wife…but SHE has not defiled herself” (Numbers 5:14).