Talmud su Genesi 42:44

It is written³⁵Lev. 18:16.: “The genitals of your brother’s wife you may not uncover.” One understands both his paternal and his maternal brothers’ wives, both the wife of a brother who lived concurrently with him or onewho did not live concurrently with him, whether he had children or did not have children³⁶The verse is discussed in the Babli, 55a, independently from the verse quoted next. Therefore, the Babli engages in a series of arguments to indicate that “brother” in this verse has a wider meaning than “brothers” in Deut. 25:5; among them a reference to Lev. 18:9, where “sister” is expressly defined as at least a halfsister from any side. [A tannaitic source, Sifra Qedošim Pereq 11(8), restricts the meaning of “brother” in this verse to that in Deut. 25:5. Cf. R. Abraham ben David’s commentary ad loc.] The Yerushalmi has no need for an additional argument since this paragraph is still a continuation of the first one in this Halakhah, an application of the 12th exegetical rule (Note 13), only that the argument is inverted. Since we know that if something was permitted, forbidden, and permitted again, the set of second permissions must be a proper subset of that of first permissions, it is necessary that the restrictions applied to the meaning of “brother” in the second set cannot apply to the prohibition. {The Babli avoids using rules 7–13 of R. Ismael and never has systematic comparisons between arguments following R. Ismael and those following R. Aqiba.}. She became permitted, excluded from this set, by levirate. Should I think unconditionally? It is said here³⁷Deut. 25:5.: “When brothers live together”; and it is said there³⁸Gen. 42:13. להלן is a Babylonism; in true Galilean style it would be תמן. The parallel argument is in Babli 17b; because the constructive framework of the Yerushalmi is missing in the Babli, the latter has a lengthy discussion why the definition of “brother” for levirate is narrower than that for incest prohibitions.: “We, your servants, are twelve brothers.” Since the “brothers” mentioned there are paternal brothers, so the “brothers” mentioned here must be paternal brothers.

From where that “congregation” means ten people¹⁰⁶The discussion here is to prove that for a public invocation of the Name one needs a congregation of at least ten adult males. The relevant verses are Lev. 19:2 “Speak to the entire congregation of the children of Israel and tell them: conduct yourselves in holiness because I, The Eternal, your God, Am Holy” and Lev. 22:32 “I shall be sanctified in the midst of the children of Israel.” The same discussion is reported Megillah 4:4, Sanhedrin 1:4. The parallel discussion in the Babli, Megillah 23a, in the name of the first generation Rebbi Ḥiyya, is based on the second verse and is intelligible only if it is understood as reference to the derivation in the Yerushalmi.? Rebbi Abba and Rebbi Yasa in the name of Rebbi Yoḥanan: It is said here “congregation” and it says there¹⁰⁷“Here” refers to Lev. 19:2, “there” to Num. 14:27: “How long for this evil congregation”, speaking of the ten spies who argued against entering the Land. There were twelve spies in all; Joshua and Caleb were in the opposition; accordingly there were ten evil persons who formed the congregation. “congregation”. Since “congregation” mentioned there means ten, so also “congregation” mentioned here must mean ten. Rebbi Simon said, it is said here “in the midst” and it is said there “in the midst” (Gen. 42:5): “The sons of Israel came to buy grain in the midst of those who came.” Since “in the midst” said there means ten, so also here it must mean ten. Rebbi Yose ben Rebbi Abun said to him, if you deduce from “in the midst”, there are too many of them¹⁰⁸In particular, in Lev. 22:32, “in the midst” must mean 600’000 adult males. In the Babli, Lev. 22:32 is used to establish a formal parallel, known as gezerah shawah, between this verse and the one from Genesis. The latter verse is then used to arrive at the number ten (since of the twelve tribes, Joseph and Benjamin were missing). From the Babli it seems that there was a tradition linking the two verses (since in its opinion, gezerah shawah must be based on a tradition) and, therefore, R. Simon is forced to quote a verse that in itself seems to be less adequate than the one used before.. But it is said here “the children of Israel” and it is said there “the children of Israel.” Since “children of Israel” said there means ten, so here it also must mean ten.

Samuel stated, the sanctification of the New Moon is only by ten {attendants}¹⁰³In Sanhedrin1:2 (Note 120) this is quoted as Amoraic statement of Samuel. It is not the determination of the day of the New Moon, which can be made by a competent court of three, but the solemn declaration of the start of a new month.. ¹⁰⁴Gen. rabba 91(1). Rebbi Abba, Rebbi Yasa in the name of Rebbi Joḥanan: It is said here community, and it is said there, how long this bad community. Since “community” mentioned there are ten, so also “community” mentioned here are ten¹⁰⁵Lev. 19:2 reads, speak to the community of Israel, you shall be holy. From this one wants to prove that all matters called “holy” need a community of at least ten adult males. Since the ten bad scouts are called a “bad community” in Num. 14:17, it follows that in Pentateuchal usage a group is called “community” if it has 10 members. Since we do not find the expression used for a smaller number, 10 is the required minimum. Babli 23b.. Rebbi Simon said, it is said here, in midst, and it is said there¹⁰⁶Gen. 42:5., the sons of Israel came to buy in midst of the comers. Since “in midst” mentioned there are ten, so also “in midst” mentioned here are ten¹⁰⁷Here the reference is to Lev22:32: I shall be sanctified in the midst of the Children of Israel. One intends to prove that God may be sanctified by any group of at least 10 of the Children of Israel.. Rebbi Yose ben Rebbi Abun said to him, if you infer from “in midst”, there are many¹⁰⁸There are two possible interpretations of this statement. Since Lev22:32 is the conclusion of statements about the Temple service, it may refer to all the people and therefore require a minimum of 600’000 people, or it may refer to the large number of times the lexeme “in the midst” is used in the Pentateuch, from which nothing can be inferred.. [But it is said here “the sons of Israel”, and it is said there “the sons of Israel”. Since there are ten, also here are ten.¹⁰⁹The word “Cohen” is mentioned 3 times in Lev. 27:8, 2 times each in vv. 14,14, and once in vv. 11,21,23, for a total of 10.]

²⁷²The homily here is a considerably shortened version of one in Berakhot 1:8 (5c l. 29; Notes 322–324) where R. Illai (La) notes that 4 useful things mentioned in Job can be replaced when lost. Text B has the full quotes but still lacks the necessary introduction. The homily of R. Levi is unchanged. When Rebbi Simeon ben Zevid died, Rebbi Illai rose and eulogized him. But silver has a source²¹³In religious learning., etc. Iron is taken from dust²⁷⁴Job 28:2., etc. Those, if they are lost, have replacement. But a scholar who died, who can bring us one similar to him? Wisdom, where can it be found²⁷⁵Job 28:20., etc. It is hidden from the eyes of all living²⁷⁶Job 28:21., etc. Rebbi Levi said, if the brothers of Joseph lost their spirit because they found a find, as it is written, they lost their spirit²⁷⁷Gen. 42:28., we, who lost Rebbi Simeon bar Zevid, so much more²⁷⁸Note in G the unusual form עַל אַחַת כַּמָּה וְאַחַת כַּמָּה for the common עַל אַחַת כַּמָּה וְכַמָּה “so much more”.!

Rebbi Aḥai bar Jacob said, it is written¹⁹⁵Gen. 42:38 an accident might happen to him on the road. Therefore not at home. But from here that Satan accuses only in times of danger.

Rebbi Ḥiyya stated: If a bone was stuck in his throat he puts of the same kind on top of his head and this is not of ways of the Emorite²³³Addition of G which here becomes illegible.. Rebbi Eliezer ben Jacob stated: you shall neither divine nor use incantations²²⁴Lev. 19:26.. Even through there is no divining there are signs, but only after three portents²²⁵If something happened to a person three times he may assume that he is prone to this kind of accident, as Jacob feared for Benjamin’s life because he already had lost a wife and two sons.; for example when I came from Padan, Rachel died on me²²⁶Gen. 48:7.; Joseph is no more, Simeon is no more, and you want to take Benjamin²²⁷Gen. 42:36., etc

And he does not become agitated and respond too quickly.
This is Elihu ben Berakhel HaBuzi, as it says (Job 32:7), “I said to myself: Let age speak first.” This teaches that they were sitting in silence before Job. When he would stand up, they would stand up. When he would sit down again, they would sit down again. When he ate, they would eat. When he drank, they would drink. Finally, he asked permission to speak, as it says (Job 3:1, 3), “Afterward, Job began to speak, and cursed the day of his birth.” And he said, “Perish the day on which I was born, and the night it was announced: A male has been conceived!” Perish the day that my father came to my mother and she told him: I am pregnant. And how do we know that they did not all start speaking at the same time? For it says (Job 3:2), “Job answered and said…” and then (Job 4:1), “Elifaz HaTeimani answered and said…” and then (Job 8:1), “Bildad HaShukhi answered and said…” and then (Job 11:1), “Tzofar HaNa’amati answered and said…” and then (Job. 32:6), “Elihu ben Berakhel HaBuzi answered and said….” The book lays them out one at a time (however), to let everyone know that a wise person does not speak before someone who is greater in wisdom. And does not interrupt his fellow. And does not become agitated and respond quickly.
He asks appropriately. This is Judah, as it says (Genesis 43:9), “I will pledge myself for him.”
He asks inappropriately. This is Reuben, as its says (Genesis 42:3), “Reuben said to his father: Let my two sons die!”
He speaks of first things first. This is Jacob. And some say this is Sarah.
And last things last. These are the men of Haran.
And he admits to what is true. This is Moses, as it says (Deuteronomy 5:25), “The Eternal said to me…they did well to speak thus.” So, too, did the Holy Blessed One admit to what was true, as it says (Numbers 27:7), “The daughters of Tzelophechad have spoken correctly.”