Talmud su Genesi 33:17
וְיַעֲקֹב֙ נָסַ֣ע סֻכֹּ֔תָה וַיִּ֥בֶן ל֖וֹ בָּ֑יִת וּלְמִקְנֵ֙הוּ֙ עָשָׂ֣ה סֻכֹּ֔ת עַל־כֵּ֛ן קָרָ֥א שֵׁם־הַמָּק֖וֹם סֻכּֽוֹת׃ (ס)
E Giacobbe mosse verso Succòt, ove si fabbricò una casa, e fece delle capanne pel suo bestiame; perlochè denominò quel luogo Succòt.
Jerusalem Talmud Yevamot
HALAKHAH: “The House of Shammai permit the co-wives to the brothers,” etc. Rebbi Simon in the name of Rebbi Yose in the name ofNehorai: The reason of the House of Shammai, “the outside wife of the deceased shall not belong to a strange man192Deut. 25:5. The verse reads לֹא־תִהְיָה אֵשֶׁת הַמֵּת הַחוּצָה לְאִישׁ זָר. In the masoretic text, הַחוּצָה is adverbial לֹא־תִהְיֶה אֵשֶׁת הַמֵּת הַחוּצָה לְאִישׁ זָר and therefore is stressed on the penultimate syllable. The House of Shammai read an unlikely adjective לֹא־תִהְיֶה אֵשֶׁת הַמֵּת הַחוּצָה לְאִישׁ זָר. Following masoretic grammar, הַחוּצָה then should be stressed on the last syllable. As E. Y. Kutscher has shown in his study of the Isaiah scroll, one may assume that in the last century of the Jewish state the stress was penultimate irrespective of meaning. Therefore, in Mishnaic times there may not have been an audible difference between the two versions.
The House of Shammai would translate: “The deceased man’s wife who is outside [the family of the levir] shall not be to a strange man,” implying that only the widow who already belongs to the levir’s family is free from the obligations of the levirate. The argument is quoted in the Babli, 13b.,” the “outer one” should not be another man’s. It turns out that the House of Shammai hold like those Samaritans who perform levirate with the betrothed but remove the married, for they explain “outside” as “the outer one193Having received qiddushin but not yet finally married, she is not yet part of the family. This interpretation avoids any appearance of conflict between Lev. 18:16, declaring relations with the brother’s wife incestuous, and Deut. 25:5, requiring marriage to the brother’s wife.
In rabbinic Hebrew, ארוסה “the betrothed one”, is a seldom used synonym of מקודשת “who had received qiddushin”..” How do the House of Shammai194The commentators want to replace “House of Shammai” by “Samaritans”, but it was stated before that the House of Shammai accepts the reading of the Samaritans while giving it another interpretation. confirm “when he has no child195Deut. 25:5. You do not expect a man to have a child before marriage.”? Rebbi Jacob the Southerner said before Rebbi Yose, “when he has no child” from the married one, “the outer one shall not belong outside to a strange man.196In this interpretation, the “outside” wife is the woman betrothed, legally a wife, but not married to live in her husband’s family. For them, a woman widowed after marriage is never subject to levirate, only one becoming a widow from betrothal to a childless man. This eliminates any conflict between Deut. 25:5 and Lev. 18:16. The practice of the Samaritans is confirmed in the Babli, Qiddušin 75b–76a.” He said to him, will not the Samaritans love you that you confirm their interpretations! Rebbi Simeon ben Eleazar stated: I told the learned Samaritans, what did cause you to err? That you did not explain following Rebbi Neḥemiah, since it was stated in the name of Rebbi Neḥemiah: Anything which needs a ל as a prefix but did not get it, we give it a ה at the end, e. g., to the outside חוּצָה, to Se‘ir197Gen. 33:16. שְׂעִירָה, to Succoth198Gen. 33:17. סוּכּוֹתָה. They objected to Rebbi Neḥemiah, is it not written: “The wicked shall return to the pit לִשְׁאוֹלָה199Ps. 9:18; one of the two signs of direction is superfluous..” Rabba bar Zabda said, to the lowest living space200Greek δίαιτα. in Sheol.
The House of Shammai would translate: “The deceased man’s wife who is outside [the family of the levir] shall not be to a strange man,” implying that only the widow who already belongs to the levir’s family is free from the obligations of the levirate. The argument is quoted in the Babli, 13b.,” the “outer one” should not be another man’s. It turns out that the House of Shammai hold like those Samaritans who perform levirate with the betrothed but remove the married, for they explain “outside” as “the outer one193Having received qiddushin but not yet finally married, she is not yet part of the family. This interpretation avoids any appearance of conflict between Lev. 18:16, declaring relations with the brother’s wife incestuous, and Deut. 25:5, requiring marriage to the brother’s wife.
In rabbinic Hebrew, ארוסה “the betrothed one”, is a seldom used synonym of מקודשת “who had received qiddushin”..” How do the House of Shammai194The commentators want to replace “House of Shammai” by “Samaritans”, but it was stated before that the House of Shammai accepts the reading of the Samaritans while giving it another interpretation. confirm “when he has no child195Deut. 25:5. You do not expect a man to have a child before marriage.”? Rebbi Jacob the Southerner said before Rebbi Yose, “when he has no child” from the married one, “the outer one shall not belong outside to a strange man.196In this interpretation, the “outside” wife is the woman betrothed, legally a wife, but not married to live in her husband’s family. For them, a woman widowed after marriage is never subject to levirate, only one becoming a widow from betrothal to a childless man. This eliminates any conflict between Deut. 25:5 and Lev. 18:16. The practice of the Samaritans is confirmed in the Babli, Qiddušin 75b–76a.” He said to him, will not the Samaritans love you that you confirm their interpretations! Rebbi Simeon ben Eleazar stated: I told the learned Samaritans, what did cause you to err? That you did not explain following Rebbi Neḥemiah, since it was stated in the name of Rebbi Neḥemiah: Anything which needs a ל as a prefix but did not get it, we give it a ה at the end, e. g., to the outside חוּצָה, to Se‘ir197Gen. 33:16. שְׂעִירָה, to Succoth198Gen. 33:17. סוּכּוֹתָה. They objected to Rebbi Neḥemiah, is it not written: “The wicked shall return to the pit לִשְׁאוֹלָה199Ps. 9:18; one of the two signs of direction is superfluous..” Rabba bar Zabda said, to the lowest living space200Greek δίαιτα. in Sheol.
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