Talmud su Genesi 1:1

If [after betrothal the woman] was raped, she is permitted to him,⁵Cf. Deut. 22, 23-27. but should she have been a willing party she is forbidden to him. If she is the wife of a kohen, she is forbidden to him whether [it happened] under force or with her consent. [For it is stated, And she be not seized⁶Num. 5, 13, E.V. neither she be taken in the act. The phrase is interpreted by the Rabbis in the sense that she did not act under compulsion but willingly, referring to a married woman who was defiled secretly without witnesses to testify against her.—[only then] is she forbidden; if, however, she was seized⁷i.e. violated by force. she is permitted. There is another class of woman who is forbidden [to her husband] even though she had been seized; and who is that? The wife of a kohen.⁸Cf. Yeb. 56b (Sonc. ed., p. 378), Keth. 51b (Sonc. ed., p. 298). R. Ishmael⁹According to R. Ishmael there is no distinction between the wife of a kohen and a lay-Israelite in the case of rape. said: And she be not seized she is forbidden; consequently if she had been seized she is permitted. There is another class of woman who is permitted [to her husband] even if she had not been seized; and who is that? A woman whose betrothal was mistaken.¹⁰If, e.g., a condition were attached to the betrothal that remained unfulfilled. In such a case the woman may leave her husband without a geṭ, and in any subsequent intercourse, whether forced or willing, her status is that of an unmarried woman who had never been previously married. The passage within brackets is added by GRA and is necessary, otherwise R. Ishmael would be contradicting himself. Cf. Yeb. 100b (Sonc. ed., p. 692), Keth. loc. cit.]
If a divorcee who became betrothed was seduced, whether under force or of her free will, she is forbidden to return to her former husband.¹¹If her second husband subsequently died or divorced her. She is, however, permitted to remarry her former husband after betrothal alone, where no marriage with the second man took place and he died. This is the opinion of R. Jose b. Ḳippar in the name of R. Eleazar b. Shammua‘. This is the reasoning by which R. Jose b. Ḳippar expounded his view:¹²This is the reading of GRA as against V and H, who name R. Ishmael as the authority. [It is written,] Her former husband, who sent her away, may not take her again to be his wife, after that she is defiled.¹³Deut. 24, 4. In what circumstances did she become defiled?¹⁴If she was legally married to the second husband the term defiled is inapplicable. It can only be explained by what the Sages have said: If a woman [after betrothal] was forcibly seduced, she is permitted to [her husband]; if she was a willing party she is forbidden to him; but in this case,¹⁵Of the divorcee who became betrothed and was then seduced. This is the reading of GRA. V and H have ‘the wife of a kohen’. whether under compulsion or of her free will she is forbidden to return to her former husband.¹⁶So GRA. V and H ‘to him’.

They [all] introduced [the same] thirteen alterations:¹⁶For a comparison of these variants with the Heb. text, cf. on Sof. I, 8. ‘God created in the beginning’; ‘I shall make a man in image and likeness’; ‘And He finished on the sixth [day] and rested on the seventh [day]’; ‘Male and female He created him’; ‘Come let Me go down’; ‘And Sarah laughed among her relatives, saying’; ‘For in their anger they slew oxen and in their self-will they digged up a stall’; ‘And Moses took his wife and his children and set them upon a carrier of men’; ‘Now the time that the children of Israel dwelt in the land of Canaan and in the land of Egypt was four hundred and thirty years’; ‘I have not taken one desirable thing from them’; ‘And the [beast] with small legs’; ‘Which the Lord thy God hath allotted unto all the peoples to give light under the whole heaven’; ‘And they offer sacrifices to the sun or the moon or any of the host of heaven which I commanded should not be served’.

It also happened that King Ptolemy assembled seventy-two elders and placed them in seventy-two [separate] rooms without telling them the reason for which he had assembled them. He then went to each one of them and said to him,¹⁷lit. ‘to them’. ‘Write for me [a translation of] the Torah of Moses your master’. The Omnipresent inspired them¹⁸lit. ‘put counsel in the heart of each one of them’. and the mind of all of them was identical, so that each on his own¹⁹So GRA. wrote the [same translation of the] Torah, introducing [the same] thirteen alterations²⁰Deviations from the traditional text. In the extant Versions of the Septuagint only some of these are found. as follows: ‘God created in the beginning’.²¹Instead of In the beginning God created (Gen. 1, 1) the Heb. of which might be misinterpreted to mean that a power named ‘Bereshith’ (in the beginning) created God. ‘And God said I shall make a man in image and likeness.’²²The Heb. text reads: Let us make man in our image, after our likeness (Gen. 1, 26). The plural us and our might erroneously suggest a plurality of deities. ‘And He finished on the sixth [day] and rested on the seventh [day].’²³For the Heb.: And He finished on the seventh day (Gen. 2, 2) which could be understood to imply that God did some work on the seventh day. ‘Male and female He created him.’²⁴Instead of created them (ibid. V, 2) from which it might be inferred that man and woman were, from the first, two separate beings, contrary to ibid. II, 21. ‘Come let Me go down and there confound their language.’²⁵Instead of let us go down (ibid. XI, 7). ‘And Sarah laughed among her relatives,²⁶i.e. she laughed in the presence of people and therefore incurred censure (ibid. XVIII, 12). The Heb. means ‘within herself’ as Abraham had done when he laughed … in his heart (ibid. XVII, 17) and had not been rebuked. saying.’ ‘For in their anger they slew oxen²⁷So GRA, H and M. V incorrectly ‘a man’. and in their self-will they digged up a stall.’²⁸Changing men (ibid. XLIX, 6) to ‘oxen’ and oxen to ‘stall’ in order to remove the stigma of murder from Jacob’s sons. ‘And Moses took his wife and his children and set them upon a carrier²⁹So M. V and H read ‘carriers of men’. of men.’³⁰i.e. an animal conformable with the dignity of Moses, instead of ass (Ex. 4, 20). ‘Now the time that the children of Israel dwelt in Egypt and in the land of Canaan and in other lands³¹So M. V omits ‘and in other lands’. [The reading of the Septuagint is ‘in the land of Canaan and in the land of Egypt’.] was four hundred and thirty years.’³²Instead of the Heb. which omits ‘in the land of Canaan and in other lands’ (Ex. 12, 40), and implies that all the 430 years were spent in Egypt when, in fact, they could not have dwelt there more than 210 years (cf. Rashi to Meg. 9a). ‘And he sent the elect of the children of Israel.’³³So GRA and Meg. 9a but omitted in V. ‘Elect’ is substituted for young men (ibid. XXIV, 5), the former being regarded as more suitable persons for the service. ‘And upon the elect of the children of Israel He laid not His hand.’³⁴Here also ‘elect’ was substituted for the Heb. for nobles (ibid. 11). The alteration was not essential, but ‘elect’ which was mentioned earlier was preferred. It should be noted that in the total of thirteen alterations, this and the preceding are counted as one. ‘I have not taken one desirable thing³⁵A ‘desirable thing’ [which occurs in the Septuagint] for the Heb. ass (Num. 16, 15) to avoid the suggestion that Moses did not take an ass but more precious objects. from them.’ ‘The [beast] with small legs.’³⁶Instead of the Heb. for the hare (Lev. 11, 6) which is arnebeth, so as not to give offence to Ptolemy the name of whose queen was Arnebeth. ‘Which the Lord thy God hath allotted to give light unto all the peoples under the whole heaven.’³⁷The insertion ‘to give light’ (Deut. 4, 19) removes the possible misunderstanding that the heavenly bodies enumerated in the verse were intended by God to be objects of worship. ‘Which I commanded should not be served.’³⁸Deut. 17, 3 reads which I have commanded not. This might be taken to mean that God did not desire their existence and their creation was consequently due to a power beyond His control. It should be noted that the last two alterations are regarded as one in the enumeration because both deal with heavenly bodies as objects of worship.

(Jewish) Christians asked Rebbi Simlai: How many aspects of divinity created the world? He answered them: Are you asking me? Go and ask the first Adam, as it is said (Deut. 4:32): “Please ask the first days etc²⁷“Please ask the first days that were before you, starting from the day that God created man on the earth …”.” It does not say there “when gods created man on the earth” but “from the day that God created man on the earth”. They said to him, but it is written (Gen. 1:1): “In the beginning, ĕlōhīm created …” He said to them: Is it written “they created” (plural)? It says “he created” (singular). Rebbi Simlai said, every place where the Christians read heretic meanings²⁸That ĕlōhīm is a genuine plural, not one of majesty., their answer is at that place.

⁹⁷Gen. rabba 1(21), Lev. rabba 36(1), Midrash Samuel 5[1]. The Midrashim seem to be the original source since they apply R. Eleazar ben R. Simeon’s final statement to other pairs of notions. The House of Shammai are saying, heaven was created first and afterwards earth. But the House of Hillel are saying, earth was created first and afterwards heaven. These are bringing proof for their assertion, and those are bringing proof for their assertion. What is the reason of the House of Shammai? In the Beginning God created heaven and earth⁹⁸Gen. 1:1.. {A parable} of a king who made a chair. After he had made it he made its footstool⁹⁹Greek ‘υποπόδιον.: the Heavens are My throne and the Earth My footstool¹⁰⁰Is. 66:1.. What is the reason of the House of Hillel? On the day of the Eternal’s, God’s, making of earth and heaven¹⁰¹Gen. 2:4. {A parable} of a king who made a palace. After he built the foundations he built the upper structure: also My left hand founded the Earth and My right hand tended the Heavens¹⁰²Is. 48:13.. Rebbi Jehudah bar Pazi said, also the following supports the House of Hillel: in earlier times You founded the Earth, and the Heavens are the work of Your hands¹⁰³Ps. 102:26.. Rebbi Ḥanina said, from the place from where the House of Shammai prove their assertion, from there the House of Hillel remove them. What is the reason of the House of Shammai? In the Beginning God created heaven and earth. From there the House of Hillel remove them: and the earth was¹⁰⁴Gen. 1:2., it already was. Rebbi Joḥanan in the name of the Sages: As for creation, the heaven preceded. As for perfecting, the earth preceded. As for creation, the heaven preceded, in the Beginning God created. As for perfecting, the earth preceded, on the day of the Eternal’s, God’s, making of earth and heaven. According to the House of Shammai, the heaven after the First waited three days, First, Second, Third, to have offspring. On the Fourth, there shall be lights¹⁰⁵Gen. 1:14.. According to the House of Shammai, the sea after the Second waited three days, Second, Third, Fourth, to have offspring. On the Fifth, the waters shall teem¹⁰⁶Gen. 1:20.. According to the House of Shammai, the earth after the Third waited three days, Third, Fourth, Fifth, to have offspring. On the Sixth, the earth shall produce¹⁰⁷Gen. 1:24.. According to the House of Hillel, the earth after the First waited two days, First and Second, to have offspring. On the Third, the earth shall be covered with grass. According to the House of Hillel, the sea after the Third waited two days, Third and Fourth, to have offspring. On the Fifth, the waters shall teem. Rebbi Simeon ben Yohai said, I am wondering how the fathers of the world could disagree about the creation of the world. Heaven and earth were only created like a pan¹⁰⁸Greek λοπάς. and its cover. What is the reason? Also My left hand founded the Earth and My right hand tended the Heavens¹⁰⁹The argument is from the end of the verse, not quoted: I am calling to them, they shall stand together.. Rebbi Eleazar ben Rebbi Simeon said, following this, my father’s opinion, sometimes heaven precedes earth, sometimes earth precedes heaven, which teaches that they are equivalent one to another.

It is not permissible to make a scroll of the Shema‘ or of the Hallel for children,³³Extracts from Scripture may not be made for study by children. but if the scribe intends to add to it, it is permissible.³⁴From ‘but if’ to ‘permissible’ is an addition by GRA. R. Judah permits the writing of a scroll from In the beginning³⁵Gen. 1, 1. to the story of the flood,³⁶i.e. to Gen. 6, 8. In each instance the extract is a connected theme. and from the beginning of Leviticus to And it came to pass on the eighth day;³⁷Lev. 9, 1. but in the case of all the other books [of Scripture the writing of extracts is] forbidden.³⁸Only in the case of the Pentateuch were the two extracts mentioned allowed to be written for the instruction of children. V adds here, ‘if he intends to add to it, it is permitted’.

It is not permissible to make a scroll [of the Shema‘]³¹So Sof. V, 9; lacking in V here. or of the Hallel for children.³²Extracts from the Scriptures may not be written on scrolls intended for children’s instruction. R. Judah permits [the writing of a scroll] from In the beginning³³Gen. 1, 1. to the story of the Flood,³⁴ibid. VI, 8. and from the beginning of Leviticus to And it came to pass on the eighth day;³⁵Lev. 9, 1. but [in the case of] all the other books [of Scripture the writing of extracts is] forbidden.³⁶Only in the case of the Pentateuch were the two extracts mentioned allowed to be written for the instruction of children. If, however, one intends to add to them,³⁷To complete all the book. it is permissible [to write extracts from the Scriptures in scrolls].

On the beth of bereshith¹Gen. 1, 1 the first word of the Pentateuch. there must be four crownlets,²Short upward strokes on the top of the letter. and the letters³Some eds. read ‘letter’ in the singular, and the general practice is to enlarge only the beth. of the word must be extended above all the other letters, because by its means⁴This idea is also expressed in ’Othioth deRabbi ‘Aḳiba, quoted by M (p. 131): The world was created by means of the letter beth. the world came into existence.⁵So M. V reads, ‘for it (the world) will exist for ever’, the beth representing berakah (blessing). [Cf. Midrash Rabbah, Genesis, I, §9 (Sonc. ed., p. 9).]

Thirteen things they changed for King Ptolemy. They wrote for him, “God created the beginning³⁷⁶Gen. 1:1; change not found in LXX..” “I shall make man in stature and form³⁷⁷Gen. 1:26; change not found in LXX..” “Male and his openings He created them³⁷⁸Gen. 1:27; change not found in LXX..” “He finished on the Sixth and rested on the Seventh³⁷⁹Gen. 2:2; change found in LXX.” “Now I shall descend³⁸⁰Gen. 11:7; change found in LXX..” “Sarah laughed in her surroundings, saying.³⁸¹Gen. 18:12; LXX: “in herself”.” “For in their rage they slew a bull and in their will uprooted a trough³⁸²Gen. 49:6; change not found in LXX..” “Moses took his wife and his sons and let them ride on people-carriers³⁸³Ex. 4:20. LXX: “beast of burden”..” “The dwelling of the Children of Israel, which they dwelled in Egypt and other lands, was 430 years.³⁸⁴Ex. 12:40. LXX: “In the land of Egypt and the land of Canaan.”” And the hare³⁸⁵Lev. 11:6 (in LXX 11:5). LXX: “rough-foot”, a designation of the hare., “and the young of foot.” King Ptolemy’s mother was called “hare³⁸⁶The dynasty of the Ptolemies was called the Lagides, after an ancestor Lagos “hare”.”. “Not one precious thing I took from them³⁸⁷Num. 16:15; change found in LXX.” “Which the Eternal, your God, distributed them to give light to all peoples under all the heavens.³⁸⁸Deut. 4:19; change not found in LXX.” “Which I did not command peoples to worship them.³⁸⁹Deut. 17:3; change not found in LXX.
The comparisons with the LXX text was done on the basis of Rahlfs’s edition; the history of the text between the time of the Jewish translation in Alexandria and its adaptation by Christian editors in the Roman Empire is unknown. The same list is in the Babli 9a.”

On Ḥanukkah we read the section of [the dedication of the altar by] the princes;³⁶Num. 7. On the first day verses 1-17 are read; on the next six days the corresponding offerings; and on the eighth day VII, 54—VIII, 4. on Purim, Then came Amalek;³⁷Ex. 17, 8-16. on the New Moon, And in your new moons;³⁸Num. 28, 11-15. at the ma‘amadoth the account of the creation.³⁹Gen. 1, 1—II, 3, because it is on account of the Temple service that the heaven and earth were created. On the fast days of the Ninth of Ab and the last seven days in connection with droughts,⁴⁰lit. ‘the shutting up of the rains’. we read the section of the blessings and curses;⁴¹Lev. 26, 3-46. but on other fast days And Moses besought,⁴²Ex. 32, 11-14, XXXIV, 1-10. and we read as the hafṭarah Seek ye the Lord.⁴³Isa. 55, 6—LVI, 8. Some say that no hafṭarah is to be read, but the people have adopted the custom of reading the hafṭarah.⁴⁴So GRA. V, M and H omit ‘but’ and ‘of reading the hafṭarah’. There must be no break in the section of curses because it is not proper to end with curses and to begin with curses.⁴⁵Cf. above XII, 1.

R. Huna said: For three readings in the Torah³⁴i.e. when only three persons are called up to the reading of a section, viz. on a Monday or Thursday or at a Sabbath afternoon service. not less than ten verses must be allotted.³⁵Three verses for each of the first two and four for the third. Hezekiah³⁶A Rabbi of that name. explained [the reason:³⁷Why ten verses are required. The number] corresponds to the Ten Commandments. But have we not learned in a Mishnah:³⁸Ta‘an. IV, 3 (Sonc. ed., p. 137). ‘On Sunday [the men of the ma‘amad read] In the beginning³⁹Gen. 1, 1-4. and Let there be a firmament’⁴⁰ibid. 5-8. although they contain not more than eight verses?⁴¹How then could R. Huna rule that a minimum of ten verses was required? R. Iddi said: Kahana and Ashë differ [on the method of procedure],⁴²As how to make ten verses out of eight. one holding that [the reader] goes back, and the other maintaining that he cuts.⁴³This is explained in the continuation. According to him who holds that ‘[the reader] goes back’, he repeats two verses;⁴⁴The second person repeats the last two of the three verses which the first had read. The two, together with the eight, make up the minimum of ten verses. and according to him who maintains that ‘he cuts’, And there was evening and there was morning⁴⁵The second part of each of verses 4 and 8 of Gen. 1. is a verse on its own.⁴⁶So that verses 4 and 8 represent two verses each, bringing the number to ten. But have we not learned in [the same] Mishnah: ‘On Monday [the reading of the ma‘amad was] Let there be a firmament⁴⁷Gen. 1, 6-8, three verses. and Let the waters … be gathered together’?⁴⁸ibid. 9-13, five verses. Now, according to him who holds that ‘[the reader] goes back’, he goes back over two verses, but according to him who maintains that ‘he cuts’, even if he does so, there are not ten⁴⁹Added by GRA, omitted by V, M and H. verses!⁵⁰There would only be nine, since And there was evening, etc., forms the whole of verse 13 and cannot be reckoned as two verses as in the case of verses 5 and 8. R. Polippa b. R. Pariṭ raised an objection before R. Jonah,⁵¹To R. Huna’s ruling. ‘Behold the section of Amalek!’⁵²Ex. 17, 8-16, read on Purim, which consists only of nine verses. ‘This is different’, he replied, ‘since⁵³So GRA, M and H. V reads: ‘he said, No, it is taught, it’. it is the prescribed portion for the day’.⁵⁴This reply could also have been given to the preceding objection, since in Gen. 1, 6-13, if only verse 8 is divided into two, there would be nine verses, as in the section of Amalek. R. Eliezer b. R. Maḳom raised an objection:⁵⁵To R. Huna’s ruling. [It has been taught,] ‘He who reads the hafṭarah from the Prophet shall read not less than twenty-one verses’,⁵⁶Meg. 23a (Sonc. ed., p. 140). From ‘but [if R. Huna’s ruling … to the last one]’ is added by GRA. V omits it but inserts in brackets: ‘It is permitted to skip in a Prophet but not in the Torah, because if [a reader] skipped even one verse by not reading it, and restored the scroll [to the ark] and recited ḳaddish, he must unroll it again, say the benedictions, and read that verse and the two verses which follow it’. This is a repetition of XI, 2, 6. but [if R. Huna’s ruling] is valid, twenty-three verses should be required, ten for the first three,⁵⁷In accordance with R. Huna’s ruling above that ‘for three readings … no less than ten verses must be allotted’. ten for the second three, and three for the last one!⁵⁸Since a minimum of three verses must be read for each person who is called up. No reply is given to the objection, but it is possible to provide the following explanation: Only when no more than three persons are called up is it necessary to allot ten verses, but when the number of persons is more than three, as, e.g., on the Sabbath when not less than seven persons must be called to the Torah, three verses for each person or twenty-one in all are sufficient.