Talmud su Genesi 38:76

¹¹²The same statements are in the Babli, 73b. Rebbi Abba in the name of Rav Ḥisda: Three are trustworthy immediately¹¹³They are trustworthy only immediately; after some time they must be treated under the rules which require two independent witnesses.: a midwife, a caravan, and the one who purifies her colleagues. A midwife: “The midwife took and wound a red string [around his hand] to indicate that this one was born first¹¹⁴Gen. 38:28, quoted incompletely. In a multiple birth, the midwife has the authority to determine which child was born first, which may determine inheritance rights. The Babli empowers the midwife to testify who is whose child in case several women give birth in the same room..” A caravan, as Rebbi Abba, the brother of Rebbi Jehudah bar Zavdi said in the name of Rav: As long as a baby lies in the public domain, either its father or its mother can testify about him. Once it was collected from the public domain, one needs two witnesses; its father and mother are like two witnesses. The one who purifies her colleagues, as we have stated there¹¹⁵Mishnah Niddah 9:4.: “Three women sleep on one bed. If blood was found under one of them, all three are impure¹¹⁶In the impurity of menstruation.. If one of them checked herself out and found herself impure¹¹⁶In the impurity of menstruation., she is impure and the other two are pure.” Rebbi Abba said, only within 24 hours¹¹⁷The Babli emphatically disagrees and requires that the checking be done immediately upon leaving the bed..

BARAITHA.⁴⁴K 19. Of him Scripture declares, Who knoweth the spirit of man whether it goeth upward, and the spirit of the beast whether it goeth downward to the earth. Who knoweth the spirit of man: these are the righteous who do not arouse themselves to masturbate. And the spirit of the beast: these are the wicked who arouse themselves and masturbate. Whoever arouses himself and masturbates forfeits his life, as it is stated, And the thing which he did was evil in the sight of the Lord; and He slew him also.
GEMARA. It has been taught: All the men of the generation of the Flood practised masturbation. There were astrologers among them who declared, ‘The world will last for not less than six thousand years. We will not beget children and will live [the whole duration of] the world’. Whereupon the Holy One, blessed be He, said to them, ‘You consider yourselves the principal [creatures of the universe]; behold I will uproot^44a(44a) There is a play on words, ‘principal’ being עיקר and ‘uproot’ עוקר. your name so that you will not be included in the reckoning of the world’. Whence do we derive this?⁴⁵That the generation of the Flood practised masturbation. Of Onan it is written, And it came to pass, when he went in unto his brother’s wife, that he spilled [shiḥeth] it on the ground,⁴⁶Gen. 38, 9. that is, he excited himself by lustful thoughts and masturbated. And of the generation of the Flood it is written, For all flesh had corrupted [hishḥith] their way upon the earth.⁴⁷ibid. VI, 12. The inference is drawn from the identity of the verbal root. Hence the corruption of that generation consisted in that evil practice. What did Er do?⁴⁸That God slew him (ibid. XXXVIII, 7). [He acted] like Onan, and that is why it is written, and He slew him also.⁴⁹The word also implies that he merited death for the same sin as his brother.
It has been taught: The name ‘Er read backwards has the meaning of ‘evil’ [ra‘]; similarly the name Noah read backwards has the meaning of ‘grace’ [ḥen].

“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.””.

Another interpretation of Ye that inflame yourselves among the terebinths: Whoever arouses himself and masturbates forfeits his life, as it is stated, And Er, Judah’s first-born, was wicked in the sight of the Lord; and the Lord slew him.⁷⁴Gen. 38, 7. His sin was that he prevented pregnancy; cf. Midrash Rabbah, Genesis, LXXXV, 4 (Sonc. ed., p. 792). And whoever deliberately causes an erection is a transgressor, as it is stated, And the thing which he did was evil in the sight of the Lord.⁷⁵ibid. 10; cf. the preceding verse.
Even children meet the Divine Presence, as it is stated, A seed shall serve him; it shall be told of the Lord unto the next generation.⁷⁶Ps. 22, 31; cf. Sanh. 110b (Sonc. ed., p. 761). It shall be told indicates that when God’s glory can be related by a person, i.e. even a child when he is able to speak, he earns his right to a share in the World to Come. For what sin do a man’s children die [young]?⁷⁷Shab. 32b (Sonc. ed., p. 148); cf. Midrash Ecclesiastes 4, 1 (Sonc. ed., p. 110). R. Eliezer said: For the sin of [unfulfilled] vows, as it is said, Suffer not thy mouth to bring thy flesh into guilt … and destroy the work of thy hands.⁷⁸Eccl. 5, 5. R. Nathan said: For the sin of [neglecting] the mezuzah, as it is written, And thou shalt write them upon the doorposts of thy house, and upon thy gates which is followed by that your days may be multiplied, and the days of your children.⁷⁹The prolonged life of the children is made conditional in Deut. 11, 20f., on the fulfilment of the preceding commandment. R. Nehorai said: For the sin of [neglecting] the ẓiẓith, as it is written, Also in thy skirts is found the blood of the souls of the innocent poor.⁸⁰Jer. 2, 34; skirts refers to the precept of ẓiẓith. R. Joshua⁸¹GRA. emends to ‘R. Judah the Prince’. said: For the sin of [neglecting the study of] the Torah children die young, as it is stated, Seeing thou hast forgotten the law of thy God, I also will forget thy children.⁸²Hos. 4, 6. The parallel in Shab. 32b (Sonc. ed., p. 148) cites Jer. 2, 30. R. ‘Aḳiba said: Whoever does not occupy himself with [the study of] the Torah causes poverty to come upon his children.
What should a man do so that his children shall grow rich and flourish?⁸³Reading with GRA ויתקיימו. Let him fulfil the will of God and the wishes of his wife. This is the will of God: Let him freely distribute his money to the poor, as it is stated, He hath scattered abroad, he hath given to the needy; his righteousness endureth for ever.⁸⁴Ps. 112, 9.

The Elders wash their hands with water at the place where the calf’s neck was broken and say¹³⁸The court can perform the ceremony only if it did not tolerate a breakdown of social services.: “Our hands did not spill this blood,” etc. The priests say¹⁴¹Deut. 21:8.: “Purge for Your people Israel.” The Holy Spirit says, “the blood was purged for them.” Three verses were said on one topic, what this one said the other did not say, and vice-versa. Similarly, you say¹⁴⁴Gen. 38:25–26. A different version in the Babli, Makkot 23b.: “She said, please recognize this seal, strings, and staff,” so far Tamar spoke. “Jehudah recognized and said, she is more just than I am because I did not give her to my son Shelah,” so far Jehudah spoke. The Holy Spirit said, “he never knew her again.¹⁴⁵On could also translate: He never stopped knowing her.” Three verses were said on one topic, what this one said the other did not say, and vice-versa. Similarly, you say¹⁴⁶Num. 13:27–30. The interpretation saves Joshua’s reputation, who is silent in the biblical narrative.: “They told him and said, we came to the land you sent us to; it really is flowing of milk and honey and that is its fruit;” so far Joshua spoke. “But the people are strong who dwell in the land, the cities are very highly fortified, and also the young giants we saw there;” so far said the spies. “Caleb silenced the people to Moses and said, we certainly can mount and inherit it, for certainly we can do it;” so far Caleb spoke. Three verses were said on one topic, what this one said the other did not say, and vice-versa. Similarly, you say¹⁴⁷Jud. 5:28–31.: “Sisera’s mother looked out and whimpered, etc.;” so far Sisera’s mother spoke. “Her wise princesses answered her, …, will they not find and distribute booty;” so far said her daughters-in-law. And the Holy Spirit says, “so all enemies of the Eternal will be lost.”

²⁷⁸Babli 10a, with different names. Num. rabba 9(24), the Yerushalmi version. One verse says, “Simson descended into Timna”, and another verse says, “behold, you father-in-law ascends to Timna²⁷⁹Gen. 38:13..” Rav said, there were two Timnot, one of Jehudah and one of Simson. Rebbi Simon said, there was only one Timna(ta). Why does it mention decent and ascent? But in the case of Jehudah, because it was in the name of Heaven, ascent is written. In the case of Simson, because it was not in the name of Heaven, descent is written. Rebbi Ayvu bar Naggari said, for example like Bet Ma‘on²⁸⁰Reading of Num. rabba 9(24). to which one descends from Palatatha and ascends from Tiberias.

HALAKHAH: “No sister-in-law should be a party to ḥalîṣah,” etc. ¹³¹The text of Symmachos is also in Babli Niddah 8b, but the meaning is different there.
In the Babli, the discussion is not about recognizing a pregnancy for the question of remarriage; that question is settled by the proviso that a woman must wait 90 days after her husband’s death (as explained in the Mishnah here) and, if she turns out to be pregnant, she cannot remarry as long as the child is not weaned (Ketubot 5:6, Sotah 4:4; Babli Ketubot 60a/b). The statement there is to the effect that if a woman has missed her period three times and is visibly pregnant, then, starting three months after her last period, any bleeding does not follow the general rules of menstrual flow but the special rules of pregnant women. There is no discussion of the rule and it is not claimed that the rule represents any medical validity.
But in the Yerushalmi it appears from the sequel that one sees in the rule a statement of biological fact. The Halakhah, up to Note 155, is copied in Niddah 1:4. How long is it until a pregnancy is recognized? ¹³²Tosephta Niddah 1:7, including the statement attributed here to Rebbi Yudan. Symmachos said in the name of Rebbi Meїr: After three months. Even though it is no proof, there is a hint: “It was after about three months.¹³³Gen. 38:24.” Rebbi Yudan said, even for a phantom pregnancy, “we were pregnant, we were sick, as if we gave birth to wind,¹³⁴Is. 26:18; as the Babli points out, this statement is addressed to males and therefore not a good support. In the interpretation of the Babli (Note 131), a fake delivery (“delivery of wind”) after recognition of the pregnancy does not change the status of the woman in matters of impurity.” “get pregnant with dry grass, give birth to straw¹³⁵Is. 33:11..” Rebbi Ze‘ira, Rebbi Abba bar Zuṭra said, Rebbi Ḥanina in the name of the Great Rebbi Ḥiyya: Even most of the first, most of the last, and the middle one complete¹³⁶If the pregnancy is recognizable, the rules of pregnancy are applicable after 61 days.. Rav Assi said, a full 90 days. Samuel said, they in their fulness¹³⁷Samuel says the same of Rav Assi, three full (i. e., 30days long) months.. A case came before the rabbis there; we do not know if thirteen of the first and seventeen of the last or seventeen of the first and thirteen of the last, and five complete ones in the middle; they wanted to touch the child because of a doubt of bastardy¹³⁸A woman gave birth to a live baby exactly 180 days after her marriage. The rabbis wondered whether such a short pregnancy was possible for a live baby or whether the short time was proof that the woman had committed adultery in the time between qiddushin and her actual marriage, which would make the child a bastard.. Rav Naḥman bar Jacob told them, such a case came before Abba bar Abba¹³⁹The most famous of Jewish medical men of his age. Presumably Samuel, also a doctor by profession, learned most of his medical knowledge from his father. and he declared it acceptable. Does Abba bar Abba disagree with his son Samuel? Rebbi Abba said, there is a difference between recognizing a pregnancy and giving birth. A pregnancy is recognized after full months, a birth can happen after fractional months. There, we have stated¹⁴⁰Mishnah Niddah 4:5.: “How long can labor be¹⁴¹As a matter of principle, blood lost during labor is neither menstrual nor of the impure type known as zivah (Lev. 15:25). The disagreement is on how long the exemption from impurity can be claimed.? Rebbi Meїr said, even 40 to 50 days. Rebbi Jehudah said, her month is sufficient. Rebbi Yose and Rebbi Simeon say, no labor is longer than two weeks”. “Rebbi Yose in the name of Rebbi Abba: This implies that a woman gives birth after fractional months. Since otherwise one should have stated “thirty days”. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba: This implies that a woman gives birth after full months¹⁴²See above, Note 63, and in the next paragraph.. Since we have stated: “Her month is sufficient.”

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).