Talmud su Genesi 48:23

Rebbi Ḥanania in the name of Rebbi Phineas: Corresponding to the eighteen times the Patriarchs are mentioned together in the Torah, Abraham, Isaac, Jacob. If somebody will tell you that there are nineteen, tell him that Behold, the Eternal was standing on it⁹⁸Gen. 23:13. In this verse Jacob is not mentioned by name. is not counted. If somebody will tell you that there are seventeen, tell him that My name should be called over them, as well the names of my fathers Abraham and Isaac⁹⁹Gen. 48:16. Jacob’s name is mentioned implicitly. is counted.

Rebbi Ḥanina in the name of Rebbi Phineas: Corresponding to the eighteen times the Patriarchs are mentioned together in the Torah, Abraham, Isaac, Jacob. If somebody will tell you that there are nineteen, tell him that (Gen. 23:13) “Behold, the Eternal was standing over him” is not counted¹⁴⁸Since Jacob is not mentioned in that verse.. If somebody will tell you that there are seventeen, tell him that (Gen. 48:16) “My name should be called over them, as well the names of my fathers Abraham and Isaac” is counted¹⁴⁹Since Jacob is mentioned implicitly; he speaks about “my name”..

BARAITHA. Subordinate your will to the will of Heaven; for so we find that Jacob did not kiss Joseph.
GEMARA. Why did he not kiss him? He thought that, since he was away from home, women may have led him astray because of his beauty; as it is written, And he presented himself unto him, and fell on his neck.¹²¹Gen. 46, 29, which does not mention Jacob kissing his son. [Joseph] wanted to kiss him but he would not let him do so, as it is written, And he wept on his neck a good while.¹²²ibid., a good while is explained that Joseph kept on weeping but Jacob still did not kiss him. That is to say, he [only] kissed him when he died, as it is written, And wept upon him, and kissed him.¹²³ibid. L, 1. Joseph said, ‘Thirty-nine years have [passed] before him¹²⁴i.e. it was thirty-nine years since Joseph left home. As Jacob lived in Egypt seventeen years (ibid. XLVII, 28), Joseph must have been separated from his father twenty-two years. and I have not kissed my father’s mouth, and now shall I bury him without kissing him?’ That is the meaning of what is written, And Israel beheld Joseph’s sons and said: Who are these?¹²⁵ibid. XLVIII, 8. Did he not know until then who they were? But [Jacob] inquired of him whether they had been born in wedlock,¹²⁶lit. ‘with a kethubah’, i.e. according to the Hebrew marriage law. and when he showed him the kethubah his mind became at rest and he kissed them for the sake of Joseph.
Raba said: Infer from this that [Joseph] was aroused sexually by her;¹²⁷viz. Potiphar’s wife (ibid. XXXIX, 7ff), otherwise Jacob would not have doubted Joseph’s moral purity. for should you say that he was not aroused by her, it has been taught:¹²⁸B.M. 83b (Sonc. ed., pp. 478f.). The reference is to the story of R. Eleazar b. Simeon, who had a man arrested because of his insolence towards him and subsequently hanged. R. Eleazar regretted his action, but was assured by his disciples that the man must have been guilty of a capital crime. On hearing this, he felt relieved and reassured that his own body would not decompose after his death. He laid his hand upon his heart¹²⁹lit. ‘his inwards’, and similarly in the continuation. and exclaimed, ‘Rejoice my heart, rejoice my heart! If matters about which you are doubtful are so,¹³⁰i.e. seem to be just. He was doubtful whether the man deserved hanging. how much more those about which you are certain! I am confident that neither worms nor decay will have power over you’. He applied to himself the verse, My flesh also dwelleth in safety.¹³¹Ps. 16, 9. Now he¹³²viz. R. Eleazar; and yet he felt assured that the worms would have no power over his body. is not mentioned among those [over whom the worms have no dominion],¹³³Cf. B.B. 17a (Sonc. ed., p. 86): ‘There are seven over whom the worms had no dominion, viz. Abraham, Isaac and Jacob, Moses, Aaron and Miriam, and Benjamin, son of Jacob’. how much more so Jacob who is mentioned!¹³⁴How could Jacob then doubt the innocence of Joseph, seeing that the sin of suspecting the innocent would have lost him that privilege? Therefore [we must say] that Jacob held back from kissing Joseph because of what he saw by means of the Holy Spirit.¹³⁵He was inspired by God to do so in order that Joseph should not communicate her moral impurity to him. And where is this¹³⁶Joseph’s moral impurity. alluded to? As it is written, But his¹³⁷i.e. Joseph’s. bow abode firm;¹³⁸Gen. 49, 24. The word bow is found in both the passages cited. On the exegetical rule of Gezerah Shawah, inference from analogous phraseology, what applies to one applies also to the other. In Hab. the bow is described as being bare, ‘eryah, which is equated with ‘erwah, ‘forbidden intercourse’. Consequently the use of bow in connection with Joseph indicates that there was an occasion when he was aroused sinfully. and it is written there, Thy bow is made quite bare.¹³⁹Hab. 3, 9. The Heb. maṭṭeh can mean ‘rod’ or ‘tribe’. The Rabbinic interpretation is that God swore to Jacob that the tribes descended from him would be pure. What caused him to be saved? Sworn are the rods of the word. Selah. What is the meaning of Selah?¹⁴⁰The word. Selah is by a process of analogy equated with the words the God of Jacob … Selah; that is to say, the word sworn by the God of Jacob to him. It is to be taken in the sense of The God of Jacob … Selah.¹⁴¹Ps. 46, 12. It was quoted in refutation, And it came to pass, when Laban heard the tidings of Jacob his sister’s son, that he ran to meet him, and embraced him, and kissed him¹⁴²Gen. 29, 13.—is not this a case where an inference from minor to major is to be drawn? If of Laban who kissed idols and harlots it is so written,¹⁴³That he kissed Jacob. Joseph who did not kiss these [yet did not kiss Jacob]! Perhaps the verse should not have written this, but it points to Jacob’s merit. [It indicates,] And he [Laban] ran to meet him, i.e. he wanted to kiss him but [Jacob] would not permit him; he then embraced him again to kiss him, whereupon he struck [Laban] on his cheek. This may be proved from the fact that it is written wayyenashsheḳ¹⁴⁴There are two Heb. roots with the same letters, one meaning ‘to kiss’ and the other ‘to be equipped with weapons’, and the verb in the verse is given the second sense, i.e. he attacked him. and not wayyishshaḳ. Hence it is proved; here it is written, And he kissed them¹⁴⁵Gen. 48, 10, where the verb is wayyishshaḳ and denotes an expression of love. and [continues], And embraced them.
What is the difference between wayyishshaḳ and wayyenashsheḳ? The latter¹⁴⁶Which is an intensive form of the verb. indicates [kissing] with the whole body, the former [only] with the mouth. Whence do we know that this is so? For it is written, He kisses [yishshaḳ] the lips that giveth a right answer.¹⁴⁷Prov. 24, 26. Wherever wayyishshaḳ occurs it denotes a [light] impress to be added to the count.¹⁴⁸A single gesture which may form part of a further display of affection subsequently. Come and hear: [It is stated,] And Esau ran to meet him, and embraced him, and fell on his neck and kissed him.¹⁴⁹Gen. 33, 4, the verb being wayyishshaḳ. Is not this [act of kissing] similar to what Laban did? The reply is: Go and see how many teeth were dug into him.¹⁵⁰In the Heb. text the word has dots over the letters, which are taken by the Midrash to indicate that Esau’s real intention was to bite Jacob. [Cf. ARN, p. 165.] And why? Because he [really] wanted to bite him, but at the time his teeth became as [soft as] wax and he knocked his jaws against Jacob’s neck and became weak. To that episode David alluded when he said, Arise, O Lord; save me, O my God; for Thou hast smitten all mine enemies upon the cheek, Thou hast broken the teeth of the wicked.¹⁵¹Ps. 3, 8.

There are Tannaim who state that ḥalîṣah is shameful; there are Tannaim who state that ḥalîṣah is praiseworthy. Rav Ḥisda said, he who says that ḥalîṣah is shameful follows the early Mishnah, that ḥalîṣah is praiseworthy follows the late Mishnah¹⁴⁰Mishnah Bekhorot 1:7: “The obligation of levirate has precedence over ḥalîṣah. That was in earlier times, when people had the intent to fulfill the commandment, but now, when people do not have the intent to fulfill the commandment (but to enjoy the marriage) they said, the obligation of ḥalîṣah has precedence over levirate.”. Rebbi Yose said, you might even say, in both cases one follows the early Mishnah, or in both cases one follows the late Mishnah. He who says that ḥalîṣah is shameful, since he damaged one thing in the Torah he shall come and take his damage: “his house shall be called in Israel the house of the one stripped of shoe.¹¹⁷Deut. 25:9.” He who says that ḥalîṣah is praiseworthy, it mentions here “calling” and it is said there: “My name will be called about them¹⁴¹Gen. 48:16. This verse is a blessing.”. Since “calling” there is a praise, so here it is a praise.

HALAKHAH: “One who makes a vow away from those who will be born,” etc. What is Rebbi Meïr’s reason? “And now your two sons born to you¹⁴³Gen. 48:5.”, and they already were born. What is the Sages’ reason? “Lo, a son is born to the House of David, Josiah his name,¹⁴⁴1K. 13:2.” and he was not yet born.

HALAKHAH: ³⁹¹Babli 30b. One understands the Day of Atonement which is atonement for all of Israel. ³⁹²Babli 30b,31a; Bava batra 121a. Why on the Fifteenth of Av? Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: For this is the good time to cut wood, because any wood cut on this day does not develop worms; as we have stated there, “any wood containing a worm is disqualified from the altar.³⁹³Mishnah Middot 2:5. In the Babli the reason is given that this is the last day on which wood for the altar may be cut before the rainy season.” Rav Ḥiyya bar Ashi in the name of Rav, because on it Hoshea ben Ela abolished the guards which Jeroboam ben Nabath posted on the roads³⁹⁴To prohibit pilgrimages to Jerusalem.. Cahana asked [Rav]. He did all this good deed and it is written about him³⁹⁵2K. 17:3., against him came Salmanessar the king of Assyria? He answered him, because he removed the collar from his neck and hung it on the community’s neck. He did not say, all the people should go on pilgrimage, but, any one who wants to go may go. Rebbi Samuel bar Rav Isaac, but some say in the name of Rebbi Samuel bar Naḥman: On it the tribes were permitted to intermarry. As it is written³⁹⁶Num. 36:7., family heritage should not be transferred from tribe to tribe; but the Children of Israel shall stick everyone to the family heritage of his forefathers, etc. And it is written³⁹⁷Num. 36:8., any daughter inheriting family heritage in the tribes of the Children of Israel, etc. How is it possible for a daughter to inherit from two tribes? Explain it if her father was from one tribe and her mother from another tribe³⁹⁸According to the Babli, a later generation read Num. 36 to apply only to the daughters of Salpaad and their contemporaries.. But the Rabbis say, on it the tribe of Benjamin was permitted to intermarry, as it is written³⁹⁹Jud. 21:18., cursed be he who gives a wife to Benjamin. They read a verse and included him; they read a verse and excluded him. They read a verse and included him⁴⁰⁰Gen. 48:5., Ephraim and Manasse shall be to me like Reuben and Simeon. They read a verse and excluded him, a people and community of peoples shall be from you and kings will come from your loins⁴⁰¹Gen. 35:11.
In the explanations, the terms “included” and “excluded” have to be switched. The text follows the usual pattern, that if possibilities A and B are raised, B is explained before A. Since the number 12 of tribe cannot be changed, either Joseph is counted as one tribe and Benjamin is included (35:11), or Ephraim and Manasse are counted as full tribes, there seems to be no place for Benjamin. This logic is not followed by the Babli., and Benjamin was not yet born. ⁴⁰²Thr. rabba, Introduction (33). Rebbi Abun said, digging stopped on it, as Rebbi Levi said, on every eve of the Ninth of Av, Moses had a declaration published in all the encampment and said, go out for digging, go out for digging. They went out, dug graves for themselves, and slept. In the morning they were getting up and found themselves missing 15’000 and detail⁴⁰³If always the same number died on the Ninth of Av and nobody during the year, the number would be 600’000:38 = 15’789.47.. In the last year they did that, got up, and found themselves whole. They said, maybe we erred in the computation. The same on the Tenth, the Eleventh, the Twelfth, the Thirteenth, and the Fifteenth. Since the moon was full they said, it seems that The Holy One, praise to Him, vacated this hard judgment against us. They got up and made a holiday.

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