Talmud su Genesi 31:47

All the Torah is in Hebrew but it contains some Aramaic words.⁴¹lit. ‘translation’ (Targum). What is in Hebrew may not be written in Aramaic and the Aramaic words may not be altered; for example, Jegar-sahadutha and Galeed.⁴²Gen. 31, 47, ‘the heap of witness’ in Aramaic and Hebrew. Others hold that the rule applies only to Jegar-sahadutha and Galeed because they are two specifically Aramaic and Hebrew expressions respectively.⁴³In the case of the other parts, however, although one language should not be changed for another, the scroll is not disqualified if a change was made (cf. N.Y. ad loc.). If Hebrew words were written in Aramaic or Aramaic words in Hebrew, the scroll may not be used for the lection. The Aramaic [and Hebrew] words referred to are Jegar-sahadutha, Galeed and the like.
If ha’azinu hashshamayim⁴⁴Give ear ye heavens, the opening words of Deut. 32, 1-43, which is arranged in the scroll as follows:
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_________________ was arranged like the Song of Moses⁴⁵Ex. 15, 1-18 written as:
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or, according to others:
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_________________ or if the Song of Moses was arranged like ha’azinu; if continuous lines were written in broken ones or vice versa; [35b] or if the breaking up was not done according to the rule, the scroll may not be used for the lection.

³⁸Babli 99a, Sifry Num. 112. It is written³⁹Num. 15:31.: For he showed contempt for the Eternal’s Word. Not only if he was contemptuous of the teachings of the Torah, from where if he denied one verse, one Aramaic expression, one argument de minore ad majus? The verse says, His command he violated. One verse, Lotan’s sister was Timna`⁴⁰Gen. 36:22; cf. Gen. rabba 82(15).. One Aramaic expression, Laban called it Yegar Sahadu̅ta̅⁴¹Gen. 31:47. In Gen. rabba 72(12) the expression is characterized as Syriac.. One argument de minore ad majus: For Cain would be avenged sevenfold, etc.⁴²Gen. 4:24. While Lemekh’s song violates the formal rules of an argument de minore ad majus, the verse is Divine approval of poetry..

HALAKHAH: It was stated in the name of Rebbi Jehudah: Any place where it was said in any of these expressions: you begin and say, thus, and thus⁴³The first and last expressions were mentioned in the Mishnah. כה “thus” is the introduction to the priests’ blessing, Num. 6:23., it means in the holy language. Rebbi Eleazar said, the defining paradigm for all is: “Moses would speak and God would answer him by voice⁴⁴Ex. 19:19. This is not a reference to the statement of R. Jehudah, but to the argument of the Mishnah. While in that verse, the root ענה does not have the meaning of “to begin to speak” but “to answer”, the mention of קול “voice”, which was in Hebrew, transfers to the recitation of the Levites, who have to speak בְּקוֹל רָם “in the voice of the High”, where High is a Title of God, Is. 56:15; cf. below, Note 61..” Rebbi Ḥaggai objected, is there not written, “Laban and Bethuel began⁴⁵Gen. 24:50. As noted later, they spoke Aramaic.,” if you say because of “beginning” only, is there not written “and said⁴⁶That verse contains both roots, ענה and אמר, even if they are separated by the names of the speakers. Therefore, the argument of R. Jehudah is invalid.”? If you want to say, by “saying” only, is there not written “from the Eternal came the word”⁴⁷This is a counter-argument. Since Laban and Bethuel admitted that the betrothal of Rebecca was a word of the Eternal, did they not speak Hebrew at that moment?? If you want to say, in the holy language, is there not written “the stone heap of testimony⁴⁸Gen. 31:47. Since Laban had to translate Jacob’s גַלְעֵד into Aramaic, it follows that he did not speak Hebrew.”? If you want to say, before the Torah was given, is there not the text of the declaration of tithes⁴⁹Deut. 26:16. However, there only the root אמר is used. which may be recited in any language⁵⁰Cf. Mishnah 1.?

Rebbi Samuel bar Naḥman in the name of Rebbi Joḥanan: The Syriac language should not be unimportant in your eyes, for it is mentioned in the Torah, the Prophets, and the Hagiographs. In the Torah, it is written: “Laban called it the heap of testimony⁴⁸Gen. 31:47. Since Laban had to translate Jacob’s גַלְעֵד into Aramaic, it follows that he did not speak Hebrew.”. In Prophets, it is written: “So you shall say to them.⁵¹Jer. 10:11.” In Hagiographs, it is written: “The Chaldeans spoke to the king in Aramaic.⁵²Dan. 2:4.” Rebbi Jonathan from Bet Gubrin said, four languages are good for use: The foreign language⁵³Greek. for song, Latin for war, Syriac for elegies, Hebrew for speech. Some people say, also Assyrian⁵⁴“Hebrew” square script, which originally is an Aramaic development of paleo-Hebrew. for writing. Assyrian has a script but no language⁵⁵Since it is used for Hebrew, Aramaic, Mandaic etc., Hebrew has a language but no script⁵⁶Once paleo-Hebrew script was abandoned.. They chose for them Assyrian script and Hebrew language⁵⁷This is a shortened version of a Babylonian tradition (by the “Heads of the Diaspora”) that Moses wrote the Torah in Hebrew script and language, Ezra wrote the Torah in Aramaic translation and Assyrian script, but the people chose Hebrew text and Assyrian (Aramaic) letters: Sanhedrin 21b; also cf. Megillah 1:11 (fol. 71b, line 67).. Why is its name called אֲשׁוּרִי? Because one is made happy in writing it⁵⁸The meaning of the sentence is not clear. One could translate: Because its writing is plain.. Rebbi Levi said, because they brought it with them from Assyria⁵⁹Square script is not found before the return from Mesopotamia, where the exiles lived mostly in the Aramaic-speaking Northern parts..