Talmud su Genesi 34:35

BARAITHA.⁴⁹K 9. R. Joḥanan b. Dahabai said: The Ministering Angels told me four things, viz.: Why [are children born] lame? Because [their parents] overturned their tables. Why [are children born] blind? Because [their parents] gazed at ‘that place’. Why [are children born] dumb? Because [their parents] kiss ‘that place’. Why [are children born] deaf? Because [their parents] converse during cohabitation.
GEMARA. Raba said: All the attributes of the Holy One, blessed be He, [are exercised towards man on the principle of] measure for measure. Man ‘overturned his table’, therefore the feet of his children are deformed;⁵⁰lit. ‘overturned’. he gazed at the pudenda which should be hidden from all, therefore is he hidden from his children;⁵¹Being blind, they never see him. he showed no regard for the mouth that speaks and by which the kiss [of love] is given and kissed what is closed,⁵²i.e. the ‘dumb mouth’ of the body. therefore the mouth of his children is closed; he conversed at a time when he should have been silent, therefore the ear [52a] of his children is silenced. Why is [a deaf person] termed ḥeresh? Because he keeps silent [ḥoresh], as it is written, And Jacob held his peace [weheḥerish] until they came.⁵³Gen. 34, 5. Raba said: All these [children are so affected only] if they are conceived from such cohabitation.

HALAKHAH: “The following are the holidays of the Gentiles,” etc. ⁶⁹A reformulated parallel is in Berakhot8:7, Notes 157–160. Rav said ‘edehen and Samuel said `edehen. He who said ‘edehen, they are their witnesses<sup>70</sup>Is.44:9.. He who said `edehen, for the day of their misfortune is near⁷¹Deut. 32:35.. Rav said me`abberim, and Samuel said me‘abberin<sup>72</sup>The technical term for intercalation in the calendar, adding a month.. He who said me`abberin, one adds a limb to it. He who said me‘abberin, like a pregnant woman. Rav said ye`utu, and Samuel said, ye‘utu<sup>73</sup>The condition for a benediction over fire at the end of the Sabbath is that one have use of it.. He who said ye`utu, but with this we shall be agreeable to you⁷⁴Gen. 34:15.. He who said ye‘utu, to know, to inform the weary of wisdom⁷⁵Is. 50:4..

MISHNAH: From where that one⁸Human semen is impure (Lev. 15:16–17 and sexual intercourse makes impure, v. 18. Semen which no longer can fertilize is not impure. The question is how long after intercourse must one suspect that semen released by the female still produces impurity? The answer which is given here states that semen may stay alive inside the woman’s body for three days. who loses semen on the third day is impure? For it is said⁹Ex. 19:15., be prepared for three days, do not touch a woman. From where that one washes¹⁰A male baby on the third day after circumcision with warm water, heated for the purpose even on the Sabbath, because it is a medical necessity. The entire series of deductions from Scripture is introduced here because of this rule of the Sabbath. a baby on the third day if it falls on a Sabbath? For it is said¹¹Gen. 34:25., it was on the third day when they hurt. From where that one ties a crimson band to the head of the scapegoat¹²Mishnah Yoma 4:2 requires that a crimson band be tied to the horns of the goat sent to the cliff.? For it is said¹³Is. 1:18., if your sins were like scarlet they will be snow white, etc.

MISHNAH: One bathes the baby before and after the circumcision by sprinkling on him with one’s hand but not with a vessel¹³While it is permitted to wash the baby’s entire body (which is not permitted for adults), it should be done differently than on weekdays. This is a purely rabbinic rule.. Rebbi Eleazar ben Azariah says, one bathes the baby on the third day which falls on the Sabbath as it is said, it was on the third day when they were hurting¹⁴Gen. 34:25. This presumes that neonatal physiology is the same as the adult one.. One does not desecrate the Sabbath for a case of doubt¹⁵When it is not clear which day is the 8th, as explained in the next Mishnah. or for a hermaphrodite¹⁶Greek ἀνδρόγυνος, ὁ “man-woman”.; Rebbi Jehudah permits for the hermaphrodite¹⁷Since having a penis makes him a male, irrespective of other sex characteristics..

HALAKHAH: ⁶⁶Parallel texts in Babli 33b, Tosephta Chapter 8, Sifry Deut. 56.“⁶²Deut. 11:30: “They are on the other side of the Jordan, westward, on the road to sunset, in the Land of the Canaanite who dwells in the prairie, opposite Gilgal, near the terebinths of guidance.” They are on the other side of the Jordan,” away from the Jordan. “Far away⁶⁷Rashi, Commentary to Soṭa 33b, attributes this meaning of אחרי to Gen. rabba. If one accepts the usual meaning “westward” (adopted by Rashi in his Commentary to Deut.), one would have to read “sunset” in the opinion of R. Jehudah and “sunrise” in that of R. Eleazar, as suggested by L. Finkelstein, Sifry Deut., pp. 123–124. from the road towards the sun’s coming”, the place from where the sun shines. “In the Land of the Canaanite who dwells in the prairie, opposite Gilgal, near the terebinths of guidance.” That refers to Mount Gerizim and Mount Ebal among the Samaritans, the words of Rebbi Jehudah. Rebbi Eleazar⁶⁸Only in Sifry Deut. the reading is: R. Eliezer. That reading is very unlikely since R. Ilaï, R. Jehudah’s father, was R. Eliezer’s student. (The one reading “R. Eleazar” quoted by Finkelstein in his apparatus comes from a secondary source not necessarily dependent upon Sifry.) said, this does not refer to Mount Gerizim and Mount Ebal of the Samaritans. “They are on the other side of the Jordan,” by the Jordan. “To the West, on the road to sunset,” a place where the sun goes down. “In the Land of the Canaanite,” but there is the Ḥiwwite⁶⁹In Sichem, Gen. 34:2.. “Who dwells in the prairie,” but there it is in the mountains. “Opposite Gilgal,” Gilgal is nowhere there⁷⁰East of Jericho, Jos. 4:19.. “Near the terebinths of guidance.” The terebinths of guidance are not there⁷¹Here one speaks of a grove, in the verse referring to Abraham of a single tree.. How does Rebbi Eleazar uphold “Mount Gerizim and Mount Ebal”? They made two elevations and called them Mount Gerizim and Mount Ebal. In the opinion of Rebbi Jehudah, they walked 120 mil on that day⁷²The distance from Jericho to Sichem is estimated at 60 mil (in the Babli, 36a, and one Tosephta source, “more than 60 mil”). In R. Jehudah’s opinion they crossed the Jordan, put up the stones, walked to Sichem, completed the ceremony, and walked back, all in one day. This contradicts Jos. 8:30–35.. In the opinion of Rebbi Eleazar, they did not move at all.

Rebbi Abbahu in the name of Rebbi Eleazar. Practice follows Rebbi Eleazar ben Azariah¹¹⁴Who states in Mishnah 19:3 that on the third day after circumcision the boy is considered in mortal danger and therefore everything necessary for his care must be done on the Sabbath. Babli 134b.. Rebbi Abbin in the name of Rebbi Abbahu, the reason of Rebbi Eleazar ben Azariah: it was on the third day when they hurt¹¹Gen. 34:25.. It does not say, “when it hurt”, but when they hurt, at a time when all their limbs hurt them. Rebbi Jacob bar Aḥa said, Rebbi Eleazar and Rebbi Joḥanan ordered for the women having newborns, that all treatments which you give on a weekday should be given on the Sabbath. This is necessary for the case that the third day falls on a Sabbath. Samuel said, because of the danger. Rebbi Yose asked, if it is because of the danger one heats hot water for him¹¹⁵If there is danger one has to do everything necessary; there seems to be no need to single out heating water.! Rebbi Yose ben Rebbi Abun in the name of the rabbis there: One heats hot water for him. And it was stated thus: A person heats a linen cloth and puts it on (a wound) (his belly)¹¹⁶The first version is that of the ms. and Gen. r.; G has a lacuna at this place. The second version is that of 19 and the Babli (40b). on the Sabbath¹¹⁷Tosephta 3:7.. A person may not take a bottle full of hot water and put it on his belly on the Sabbath. Rebbi Joshua ben Levi said, on the contrary it is permitted.¹¹⁸Babli 40b.

“The seducer only if he divorces her,” etc. Rav Ḥisda said, if he does not want to keep her. But if he decides to keep her, he does not give anything. Rebbi Ismael stated: “He should weigh silver appropriate for the bride-price of virgins⁹Ex. 22:16, speaking of the seducer. In the Babli, 29b, R. Simeon ben Laqish argues differently.”, which indicates that his obligation is for him that of bride-price, and bride-price is the ketubah⁷⁰This implies that all his obligations are transformed into ketubah obligations due at the dissolution of the marriage; not only the 200 zuz basic fee but also the sums fixed for shame and diminution of value.; as it also says⁷¹Gen. 34:12. “add for me much bride-price and gifts.”

HALAKHAH: “Rebbi Joshua said, who would remove the dust from your eyes, Rabban Joḥanan ben Zakkai,” etc. ¹⁵⁴The parallel is in Babli, Baba Batra 15a/b. When was Job? Rebbi Simeon ben Laqish in the name of Bar Qappara: He was in the days of our father Abraham; that is what is written: “¹⁵⁵Job 1:1. A man was in the land of Oz, his name was Job.” And it is written, “¹⁵⁶Gen. 23:21, in the list of Aramean Naḥor tribes. Oz his firstborn.” Rebbi Abba said¹⁵⁷In the Babli, this is the opinion of R. Nathan in an alternate version., in the days of our father Jacob and Dinah was his wife; that is what is written: “¹⁵⁸Job 2:10. You speak like one of the impious ones”, and it is written: “¹⁵⁹Gen. 34:7. For an impiety he did in Israel.” Rebbi Levi said, he was in the days of the tribes; that is what is written: “¹⁶⁰Job. 15:18. The previous verse ends: This I have seen, I shall tell it; the verses are interpreted as referring to Judah and Reuben who confessed their sins; cf. Chapter 1, Note 195. What Sages would tell, they did not conceal from their fathers.” Rebbi Yose ben Ḥalaphta said, he was born when they descended into Egypt and he died when they left¹⁶¹This is an anonymous tannaïtic opinion in the Babli. The traditional duration of the tribes’ stay in Egypt is 210 years; cf. the author’s The Scholar’s Haggadah, pp. 283–284. Job lived another 140 years after his tribulations (Job 42:16). Since God gave double restitution for everything he had lost, it is concluded that he suffered in his 70th year and lived for 210 years.. A parable of a shepherd when a wolf came and attacked his flock. What did he do? He put up a ram against him¹⁶²In the Babli, 14b, this is hinted at by the statement that Job’s goats were able to attack wolves, being supernaturally safe from predators.. That is what is written: “¹⁶³Job 16:11. He delivered me to the evil one, he threw me amongst evildoers.” Rebbi Ismael stated: Job was one of Pharao’s servants, a great one in his government¹⁶⁴In the later Midrash, Ex. rabba1(12), this is extended to include in Pharao’s council Bileam, who voted for killing the Jewish children and was killed, Job who abstained from voting and suffered, and Jethro who voted against Pharao’s decree and was rewarded in that his descendants sat in the Synhedrion.’¹⁶⁵Familia as a term for government is from the time of the principate when the emperor ran the state by his freedmen and slaves, his familia.. That is what is written: “¹⁶⁶Ex. 9:20. One who feared the word of the Eternal etc.”, and it is written about him, “¹⁵⁵Job 1:1. a man, artless and straight, fearing God and fleeing from evil¹⁵²Job 1:1.”. Rebbi Yose bar Jehudah¹⁶⁷In the Babli, R. Eleazar. says, he was in the days when the Judges judged; that is what is written: “Behold, you all did see, why do you turn all into vapor¹⁶⁸Job 27:12..” You saw what my generation did, that they collect tithes on the threshing floors; “you loved whore’s wages on all grain threshing floors¹⁶⁹Hos. 9:1. Since it is in the hand of the farmer to whom to give his tithes; the Levite or Cohen who comes to the threshing floor to collect his tithes is an extortionist (Cf. Demay 6:3, Note 69)..” Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan¹⁷⁰In the Babli, R. Nathan.: He was in the days of the queen of Seba, as it is said: “Seba attacked and took them¹⁷¹Job 1:15..” Rebbi Nathan¹⁷²In the Babli, the anonymous Sages. said, he was in the days of the Chaldeans, as it is said: “The Chaldeans attacked from three sides.¹⁷³Job 1:17.” Rebbi Joshua ben Qorḥa¹⁷⁴Same argument in the Babli. said, he was in the days of Asuerus, as it is said: “One shall look for beautiful virgins for the king¹⁷⁵Esth. 2:2..” And it is written, “no women were found like Job’s daughters¹⁷⁶Job 42:15..” Rebbi Joshua ben Levi said, he was of the returnees of the diaspora. Rebbi Joḥanan said, He was of the returnees from the diaspora and was a Jew¹⁷⁷In the Babli, R. Joḥanan and R. Eleazar.. Therefore Rebbi Joḥanan learned from him the rules of mourning. “Job got up and tore his coat¹⁷⁸Job 1:20.”; Rebbi Jehudah ben Pazi in the name of Rebbi Joḥanan: From here [one learns] that a mourner has to tear [his garment] while standing¹⁷⁹In Mo‘ed Qaṭan 3:7, Babli 20b, the verse is quoted without asking whether Job was Jewish or not.. Rebbi Ḥiyya¹⁸⁰In the Babli this is an anonymous tannaïtic statement. stated: In My world I had one just Gentile, I gave him his reward and removed him from My world¹⁸¹Since Job, in contrast to Jewish saintly persons, received his reward in this world, he seems to be excluded from the World to Come.. Rebbi Simeon ben Laqish¹⁸²In the Babli, 14a, this is the opinion of an anonymous author who proves that Scripture in effect contains tales that do not correspond to reality, such as Nathan’s tale of the poor man and his sheep. said, Job did not exist and will never live. The opinion of Rebbi Simeon ben Laqish is inconsistent: There, Rebbi Simeon ben Laqish said in the name of Bar Qappara: He was in the days of our father Abraham, but here he says so? But he did exist but his suffering did not. Then why is it written about him? To tell you that if it had come upon him, he would have withstood it.

“One does not recite the benediction over a lamp unless one has profited from its light.” Rav says y^e’utu, and Samuel says y^e‘utu¹⁵⁷Under the influence of Accadic, Babylonian Jews early on had lost the difference between aleph (’) and ayin(‘) (and he, ḥet); they re-acquired the differences only later under the influence of Arabic. Similarly, under the influence of Greek, in the speech of most Galileans also aleph and ayin had become silent. Since the Mishnah was transmitted orally, there was no difference in pronunciation between the two silent consonants and the interpretation of the words depended on whether one was imagining one or the other.
The particular case here is not discussed in the Babli. The examples from Eruvin and Avodah zarah are discussed following these Mishnayot in the Babli where at other places one also finds examples of a silent ח (Beẓah35b) and switches between ס (s) and צ (ss) (Bava qama 116b). In most cases, roots of Rabbinic expressions are sought in Biblical Hebrew.. He who says y^e’utu, (Gen. 34:15) “But with this we shall be agreeable (nē’ôt) to you.” He who says y^e‘utu, (Is. 50:4) “To know, to inform (lā‘ût) the weary of wisdom.” There (Mishnah Erubin 5:1) we have stated: How does one complete cities¹⁵⁸“Completion” is the determination of a rectangle oriented NS, EW whose edges are distant 2000 cubits from the last house of the city in that direction.? Rav says m^e’abb^erin, and Samuel says m^e‘abb^erin. He who says m^e’abb^erin, one adds a limb (אבר) to it. And he who says m^e‘abb^erin, like a pregnant (עוברה) woman. There (Mishnah Avodah Zarah 1:1) we have stated: Before the holidays of the Gentiles¹⁵⁹One may not trade with them.. Rav says ‘êdêhen and Samuel says ’êdêhen. He who says ’êdêhen, (Deut. 32:35) “For the day of their misfortune (אידם) is near.” He who says ‘êdêhen, (Is.44:9) “They¹⁶⁰The idols. In the Babli (Avodah zarah 2a), the interpretation of this verse takes up several pages. are their witnesses (עידיהם), may they neither see nor know, so that they may come to naught.” How does Samuel deal with Rav’s reason? They are their witnesses, in the future they will bring to naught their worshippers on the day of judgment.

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.

Rebbi Onias said, Rebbi Ḥama bar Uqba raised a difficulty: If he wanted to deflect him to another subject³²⁴If R. Joshua’s intention only was to deflect R. Ismael’s inquiry there were many other questions to be asked., he should have removed him to the five indeterminate places in the Torah³²⁵In the absence of masoretic accents it may be difficult to parse a sentence. In Babli sources, this is called “verses that have no decision,” i. e., where to place the caesura. In our masoretic texts only Ex. 25:34 remains undecided in this sense. Parallel sources are Babli Yoma52a/b, Gen. rabba80(5) (Theodor-Albeck #957/958, Sokoloff Geniza Fragments p. 170), Midrash Cant. 1(18), Mekhilta dR. Ismael, Amaleq1, Mekhilta dR. Simeon ben Iohai Epstein-Melamed p. 121, Tanḥuma Bešallaḥ26.The list itself is attributed in most sources to Issy ben Jehudah. [A discussion in principle about this subject is found in ש. קוגוט, המקרא בין טעמים לפרשנות, י־ם תשנד; מ. ברויאר, מקראות שאין להם הכרע, לשוננו נח (תשנה) 189־199.], which are the following: “gift, cursed, tomorrow, almond shaped, rise”. Behold if you choose well the gift or the gift if you do not choose well³²⁶Gen.4:7. They must have read הֲלוֹא אִם־תֵּיטִ֔יב שְׂאֵ֕ת וְאִם֙ לֹא תֵיטִ֔יב but also in the masoretic text הֲלוֹא אִם־תֵּיטִיב֙ שְׂאֵ֔ת there is a stop between תֵּיטִיב֙ and שְׂאֵ֔ת.. For in their rage they killed a man and by their will castrated a cursed ox or cursed be their rage for it is strong³²⁷Gen.49:6–7. It is a question whether to read one or two sentences.. Moses said to Joshua . . go fight Amaleq tomorrow or tomorrow I shall stand on top of the hill³²⁸Ex. 17:9.. On the candelabra four cups almond shaped or almond shaped their knobs and their flowers³²⁹Ex. 25:34..The Eternal said to Moses, you will lie with your fathers and rise or rise will this people and whore³³⁰Deut. 31:16.. Rebbi Tanḥuma added the following: Jacob’s sons came from the field when they heard or when they heard the men were offended³³¹Gen. 34:7. Most translations follow the masoretic punctuation in choosing the first alternative but the German translation by Torczyner et al. (Berlin 1934) which opts for the second.. Rebbi La said, there are things about which one kisses the mouth, as it is said, may he kiss me with the kisses of his mouth³³²This answers R. Ḥama bar Uqba’s question. The verse Cant. 1:2 was chosen because its first part, quoted now, tells R. Ismael to be silent since a person who is kissed on his mouth cannot speak at that time. The first part clearly refers to a male; nevertheless R. Ismael had a point reading the second part as addressing a female since the sentence switches from third to second person, possibly indicating a change of speaker.. Rebbi Isaac said, and me did the Eternal command³³³Deut. 4:14. Here starts a rather defective Genizah fragment (Ginzberg pp. 276–277.). “Me, and me.” Things were said to me that were said to you. And things were said to me alone³³⁴Not everything has to be told to everybody..

There are seven types of [false] Pharisees: the Shechemite Pharisee, the Nakfaite Pharisee, the Miktzoite Pharisee, the Machobaite Pharisee,¹The false Pharisees mentioned by their locales are meant to indicate a specific type of false piety. The members of Shechem, for example, agreed to circumcise themselves, but only so their prince could marry Jacob’s daughter (see Genesis 34). the Pharisee for the sake of a profession, the Pharisee who was obligated by marriage, the Pharisee driven by lust, and the Pharisee driven by fear.