Talmud su Genesi 35:22

“And they mention in front of her things that neither she nor any of her paternal family should hear,” etc. ¹⁹²A more detailed homily in the Babli, 7b. For example, what happened between Reuben and Bilhah¹⁹³Gen. 35:22., or what happened between Jehudah and Tamar¹⁹⁴Gen. 38:13–26.. ¹⁹⁵Job 15:18–19. These verses are explained as referring to Reuben and Jehudah who confessed their sins, in Gen. rabba 57(3), [Num. rabba 13(6)]; Babli Makkot 11b; Yerushalmi Megillah4:11 (fol. 75c).“If Sages tell,” these are Reuben and Jehudah, “they do not hide before their fathers.” What rewards did they take for this, “to them alone the Land was given; no stranger passes in their midst.” When Moses came to bless them, “Reuben may live and not die,¹⁹⁶Deut. 36:6.” “and that for Jehudah¹⁹⁷Deut. 36:7: “Listen, o Eternal, to Judah’s voice.””.

The incident of Reuben⁴⁸Gen. 35, 22. is read⁴⁹In the public lection of the Scriptures. but not translated.⁵⁰Out of respect for the memory of Reuben. In the ancient Synagogues, the readings from the Scriptures were rendered into Aramaic by an official for the benefit of those who were unable to follow the Hebrew. The story of Tamar⁵¹Gen. 38. is both read and translated.⁵²So GRA and H in agreement with Meg. 25a (Sonc. ed., p. 151). V inserts the negative before both verbs. The reflection on Judah’s behaviour is mitigated by his frank confession. The first [account of] the golden calf⁵³Ex. 33, 1-20. is read and translated,⁵⁴Since the sin was forgiven (Meg. 25b, Sonc. ed., p. 152). the second⁵⁵ibid. 21-25 according to Meg. loc. cit. (Sonc. ed., p. 153). is read but not translated.⁵⁶Because of the statement and there came out this calf (ibid. 24) which seems to indicate that the calf had abnormal powers.