Talmud su Genesi 1:32

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’.

BARAITHA.¹⁰K 1. And whence is the benediction of bridegrooms derived from the Torah? As it is stated, And they blessed Rebekah.
GEMARA. Did they, then, bless her over a cup [of wine]? This is but a support [and not a proof for the necessity of a benediction]. R. Joḥanan said: It is derived from the verse, And God blessed them.¹¹Gen. 1, 28. But how will he explain that concerning [other] living creatures it is also written, And God blessed them?¹²ibid. 22. But [the benediction is required] because it is written, And the rib, which the Lord God had taken from the man, made He [banah] a woman;¹³ibid. II, 22. for in the coast towns they call plaits binyatha.¹⁴[Cf. ARN IV, 3, above p. 36.] Adam and Eve are in a different category in that God plaited Eve’s hair and brought her adorned to Adam.

HALAKHAH: “There are four New Year’s Days,” etc. It is written⁴Ex. 12:2. The verse establishes that months are counted from the month of the spring equinox, post-exilic (Accadic) called Nisan., this month shall be for you the head of the months. For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees⁵It is clear from Lev.25 that Sabbaticals and Jubilees are counted from the end of the agricultural year in the month of the fall equinox. nor for planting⁶To determine the years of `orlah, when no fruit may be taken. nor for vegetables⁷To determine the year for purposes of the tithe since inferred from Deut. 14:22, which requires agricultural tithe being given year by year, that no tithe may be given from produce of one year for produce grown in another.. And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: It is written⁸2Chr.3:2., he started to build in the second month, in the second,⁹The text is ambiguous. The later derivations read it as a repetition: He started to build in the second month, the second month of the fourth year; in the style of Gen. 8:5. If the same number is used to describe the month in the sequence of months and the month in the year, it follows that the year must start with month one. in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Or is it only the second in the month? Any place where the second day in the month is intended it is explicit¹⁰This is how the unofficial Targum of 2Chr.3:2 reads it: He started to build on the second day of the second month of the fourth year; a reading also rejected in the Babli 3a since it always is stated as “day nin the month.”. Or is it only the second in the week? We do not find this count in the Torah¹¹Babli 3a.. But is it not written, it was evening and it was morning, the second day¹²Gen. 1:8.? One makes no inferences from the Creation of the World¹³Since they are God’s days, not human days.. Which one is the second of the months and which one is the second of the years¹⁴In 2Chr.3:2.? Rebbi Ḥanania and Rebbi Mana. One said, he started to build in the second month, that is the second of the months; in the second, that is the second in the year. But the other one, even if you switch it does not change anything. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa understood it from the following: This month is for you, an exclusion. The first it be for you, [an exclusion.] An exclusion after an exclusion is to include¹⁵A general principle in both Talmudim. Peah6:9 Note 154, Yebamot 12:1 Note10, Soṭah 9:2 Note 63, Horaiot1:1 Note 9 q. v., Megillah4:4 75b l.14; Babli Megillah23b, Yoma43a, Bava qamma15b, Bava batra15a, Sanhedrin15a,44b,66a, Makkot9b, Ševuot7b, Menaḥot9b,67a, Ḥulin132a. for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan said: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Ḥiyya bar Joseph: He started to build in the second month, that is the second of the months; in the second, that is the second in the year. And when he says, in the fourth year of his reign, it bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Samuel stated and disagreed¹⁶He holds that the count of years depends on the political circumstances.: In the third month of the Israelites’ exodus from Egypt¹⁷Ex. 19:1.. From here that one counts months from the exodus from Egypt. Not only months, from where years? The Eternal spoke to Moses in the wilderness of Sinai in the second year¹⁸Num. 9:1.. Not only at that time, from where later? In the fortieth year of the Israelites’ exodus from Egypt¹⁹Num. 33:38. Babli 2b. Not only temporarily, from where for later generations? It was in the 480th year of the Israelites’ exodus from Egypt²⁰1K.6:1., etc. After the Temple had been built they started to count from its building: It was at the end of twenty years after Salomon built the two houses²¹1K. 9:1.. They did not merit to count from its building, they started counting from its destruction: In the twenty-fifth year of our exile, on New Year’s Day, on the tenth of the month²²Ez. 40:1. In a Jubilee year, New Year’s day is moved to the Day of Atonement; cf. the author’s edition of Seder Olam(Northvale 1998), pp. 118–119, Note 4., etc. They did not merit to count for themselves, they started counting regnal years, [as it is written,] in year two of Darius²³Ḥaggai1:1.; in year three of Cyrus, king of Persia²⁴Dan. 10:1.. And I am saying, ⁸2Chr.3:2.he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan.

“Nor the Creation to two.” Rebbi Abba in the name of Rav Jehudah: This is Rebbi Aqiba’s, but following Rebbi Ismael one investigates what happened. Since Rebbi Jehudah bar Pazi was sitting and explaining that originally the world was water in water; this implies that practice follows Rebbi Ismael. Rebbi Jehudah bar Pazi was preaching⁹The original meaning of דרש “to investigate” has been changed into the later Amoraic-Medieval “to preach” and the interpretation of the Mishnah changed accordingly.: Originally the world was water in water. What is the reason? God’s wind was hovering over the water¹⁰Gen. 1:2.. Then He turned it into snow, He throws his ice like small breads¹¹Ps. 147:17.. Then He turned it into land, for He will tell the snow, be land¹²Job 37:6.. And the land stands on water, to Him Who spreads the earth over the water¹³Ps. 136:6. Babli 12b.. And the water stands on mountains, on mountains shall the water stand¹⁴Ps. 104:6.. And the mountains stand on wind, behold the Maker of mountains and Creator of wind¹⁵Am. 4:13.. And the wind depends on storm, the wind storm executes His word¹⁶Ps. 148:3. And the Holy One, praise to Him, turned storm into a kind of amulet and hung it on His arm, as it is said, and below eternal arms¹⁷Deut. 33:27..

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.

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.

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’.

They came back and asked him: What is that which is written (Gen. 1:26): “Let us make a human in our image, as in our pattern.” He answered them, it is not written: “ĕlōhīm created man in their image” but (Gen. 1:27): “God created man in His image.” His students told him: these you pushed away with a stick, what can you answer us²⁹The verse presents a real difficulty, not for the plural, which is one of majesty, but for shape and form which cannot be attributes of God.? He said to them: Adam was created from dust, Eve was created from Adam. After Adam “in our image, like our pattern;” it is impossible for a man without a woman, or for a woman without a man, and for both of them without the Shekhinah³⁰In the Babli (Niddah 31a) this is formulated as: There are three partners in the creation of a child: Father, mother, and the Holy One, praise to Him (who gives soul and intelligence.).

They came back and asked him: What is that which is written (Gen. 1:26): “Let us make a human in our image, as in our pattern.” He answered them, it is not written: “ĕlōhīm created man in their image” but (Gen. 1:27): “God created man in His image.” His students told him: these you pushed away with a stick, what can you answer us²⁹The verse presents a real difficulty, not for the plural, which is one of majesty, but for shape and form which cannot be attributes of God.? He said to them: Adam was created from dust, Eve was created from Adam. After Adam “in our image, like our pattern;” it is impossible for a man without a woman, or for a woman without a man, and for both of them without the Shekhinah³⁰In the Babli (Niddah 31a) this is formulated as: There are three partners in the creation of a child: Father, mother, and the Holy One, praise to Him (who gives soul and intelligence.).

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.

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.

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.

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.

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.

Is has been stated: The Tree of Life is wide a parcourse of 500 years. Rebbi Yehudah ben Rebbi Ilaï⁷⁸He is Rebbi Yehudah quoted in both Talmudim without his father’s name. said: not only its crown but even its stem.All the splitting of primeval waters splits under it since (Ps. 1:3) “He shall be like a tree planted on split waters⁷⁹Taken as an allusion to paradise. It is clear from the text that the Garden of Eden and the Tree of Life are not earthly creations..” It has been stated: The Tree of Life is one sixtieth of the Garden. (Gen. 2:10) “And a river originated in Eden to irrigate the Garden.” The remainder of a kur is a triple qab, a sixtieth⁸⁰From here on there is a parallel in Babli Taänit 10a. Rashi explains there that with what remains in watering vessels used for a kur of grain one can still irrigate three qab. (A kur is 180 qab.). The remainder of Africa is Egypt, a sixtieth. We find that it is said that Egypt can be traversed in 40 days⁸¹Egypt is defined as the country between the Mediterranean and Aswan (Syene). The distance was determined by the Alexandrian astronomer Eratosthenes to be approximately 5000 stadia. The length of the Greek stadion is no better defined than the Jewish mil. The distance is in the order of magnitude of 1000 km or about 650 miles.. Black Africa can be traversed in slightly more than seven years⁸²All commentators are at a loss here since it should say “slightly less than seven years” (2400 days) but there is no manuscript evidence for such a reading.. But the teachers say [the sky is determined] by the days of the patriarchs (Deut. 11:21) “like the days of the sky over the earth.”⁸³The full verse reads: “that your days and the days of your descendants should increase on the Land that the Eternal had sworn to your forefathers to give to them, like the days of the sky over the earth.” The days of the forefathers were 175 years for Abraham, 180 for Isaac, and 147 for Jacob, together 502 years. The time when Abraham recognized God as the Creator is a matter of controversy in midrashic sources; our source here seems to side with the opinion that Abraham recognized the futility of idol worship at age 3; then his years as the Lord’s servant were 173 and the sum is 500. And just as the sky over the earth is at a distance of a way of 500 years so between one sky and the next is a way of 500 years and its thickness is a way of 500 years. Why did you see fit to say the thickness of the sky is a way of 500 years?⁸⁴I.e., to take the part of R. Yehudah against the anonymous Sages who had earlier defined the thickness of the sky as the equivalent of 50 years. The question remains unanswered. Rebbi Abun said⁸⁵This section is given in greater detail in Bereshit rabba 4(1). There we read: “The rabbis say in the names of R. Ḥanina, R. Pinḥas, R. Jacob bar Abun, in the name of R. Shemuel bar Naḥman: When the Holy One, praise to Him, said: ‘there should be a spread’, the middle drop jelled and separated upper and lower waters.” After that the opinion of Rav is quoted.
The opinion of R. Yehudah ben Pazi is given there by R. Yehudah bar Simon (the full name is R. Yehudah ben R. Simon ben Pazi where either “ben Pazi” is a family name or Pazi is one of R. Ḥiyya’s twin daughters, Pazi and Martha). So possibly R. Abun here is the father of R. Jacob bar Abun in the second generation of Amoraïm and not the late R. Abun. (Gen. 1:6): “There shall exist a spread-sky within the water.” The spread-sky shall be in the middle. Rav said: the sky was wet on the first day and jelled on the second day. Rav said: “There shall exist a spread-sky”: the sky shall strengthen, the sky shall jell, the sky shall solidify, the sky shall be spread. Rebbi Yehudah ben Pazi said: The sky (רקיע) shall be made like a piece of cloth, just as it is said (Ex. 39:3) “They stretched (וירקעו) out the gold sheets.”

What was the fence that Job made around his words? It says (Job 1:5), “A pure and righteous man, who fears God and turns away from evil.” This teaches us that Job distanced himself from anything that would bring him to sin, from any ugliness, and from anything even resembling ugliness. If that is so, then why do we have to also learn that he was “a pure and righteous man”? But instead, this is here to teach us that Job emerged [from the womb] already circumcised. Adam also emerged already circumcised, as it says (Genesis 1:24), “And God created the person in His image.” Seth also emerged already circumcised, as it says (Genesis 5:2), “He had a child in his likeness and image.” Noah also emerged already circumcised, as it says (Genesis 6:9), “A just and pure man in his generation.” Shem also emerged already circumcised, as it says (Genesis 14:18), “Malkitzedek, king of Shalem.”²Malkitzedek is understood in rabbinic tradition to be Shem. The Hebrew word shalem means “complete.” Jacob also emerged already circumcised, as it says (Genesis 25:27), “Jacob was a pure man, who sat in tents.” Joseph also emerged already circumcised, as it says (Genesis 37:2), “This is the progeny of Jacob: Joseph.” But shouldn’t it say [instead]: This is the progeny of Jacob: Reuben? What do we learn from [the fact that it says] Joseph? [We learn] that just as Jacob emerged already circumcised, (so, too,) Joseph emerged already circumcised. Moses also emerged already circumcised, as it says (Exodus 2:2), “She saw that he was good.” And what did his mother see in him that was lovelier and more praiseworthy than any other person? That he emerged circumcised. Bil’am the wicked also came out circumcised, as it says (Numbers 24:4), “The word of him who hears God’s speech.” (Samuel also emerged circumcised, as it says [I Samuel 2:26], “Young Samuel continued to grow and was good.”) David also emerged circumcised – as it says (Psalms 16:1), “A mikhtam³A ketem (which has the same Hebrew letters as mikhtam) can mean a type of spot or marking. of David. (Protect me, for I seek refuge in You).” Jeremiah also emerged already circumcised, as it says (Jeremiah 1:5), “Before I formed you in the belly, I knew you; and before you came out of the womb I consecrated you.” Zerubbabel also emerged already circumcised, as it says (Haggai 2:23), “On that day (I will take,) [declares the Eternal of Hosts, I will take] Zerubbabel son of Shealtiel, declares the Eternal.” And it says (Job 31:1), “I have made a covenant with my eyes, so how can I gaze at a maiden [i.e., an unmarried woman]?” This teaches that Job was strict with himself and would not even look at a maiden. And if with a maiden – whom he could marry if he wished (to his son, to his daughter, or to [another] family member) – he was strict with himself and would not look at her, then all the more so [would he never look at] a married woman! And why was he so strict with himself not to look even at a maiden? Because Job said to himself: Perhaps I will look today, and tomorrow another man will come along and marry her, and then I will have looked at a married woman.

What was the fence that Job made around his words? It says (Job 1:5), “A pure and righteous man, who fears God and turns away from evil.” This teaches us that Job distanced himself from anything that would bring him to sin, from any ugliness, and from anything even resembling ugliness. If that is so, then why do we have to also learn that he was “a pure and righteous man”? But instead, this is here to teach us that Job emerged [from the womb] already circumcised. Adam also emerged already circumcised, as it says (Genesis 1:24), “And God created the person in His image.” Seth also emerged already circumcised, as it says (Genesis 5:2), “He had a child in his likeness and image.” Noah also emerged already circumcised, as it says (Genesis 6:9), “A just and pure man in his generation.” Shem also emerged already circumcised, as it says (Genesis 14:18), “Malkitzedek, king of Shalem.”²Malkitzedek is understood in rabbinic tradition to be Shem. The Hebrew word shalem means “complete.” Jacob also emerged already circumcised, as it says (Genesis 25:27), “Jacob was a pure man, who sat in tents.” Joseph also emerged already circumcised, as it says (Genesis 37:2), “This is the progeny of Jacob: Joseph.” But shouldn’t it say [instead]: This is the progeny of Jacob: Reuben? What do we learn from [the fact that it says] Joseph? [We learn] that just as Jacob emerged already circumcised, (so, too,) Joseph emerged already circumcised. Moses also emerged already circumcised, as it says (Exodus 2:2), “She saw that he was good.” And what did his mother see in him that was lovelier and more praiseworthy than any other person? That he emerged circumcised. Bil’am the wicked also came out circumcised, as it says (Numbers 24:4), “The word of him who hears God’s speech.” (Samuel also emerged circumcised, as it says [I Samuel 2:26], “Young Samuel continued to grow and was good.”) David also emerged circumcised – as it says (Psalms 16:1), “A mikhtam³A ketem (which has the same Hebrew letters as mikhtam) can mean a type of spot or marking. of David. (Protect me, for I seek refuge in You).” Jeremiah also emerged already circumcised, as it says (Jeremiah 1:5), “Before I formed you in the belly, I knew you; and before you came out of the womb I consecrated you.” Zerubbabel also emerged already circumcised, as it says (Haggai 2:23), “On that day (I will take,) [declares the Eternal of Hosts, I will take] Zerubbabel son of Shealtiel, declares the Eternal.” And it says (Job 31:1), “I have made a covenant with my eyes, so how can I gaze at a maiden [i.e., an unmarried woman]?” This teaches that Job was strict with himself and would not even look at a maiden. And if with a maiden – whom he could marry if he wished (to his son, to his daughter, or to [another] family member) – he was strict with himself and would not look at her, then all the more so [would he never look at] a married woman! And why was he so strict with himself not to look even at a maiden? Because Job said to himself: Perhaps I will look today, and tomorrow another man will come along and marry her, and then I will have looked at a married woman.

The colleagues in the name of Rebbi Eleazar: Rebbi Eliezer agrees with the Sages that if a drink is stinking from the start it is impure. But did we not state⁵¹Mishnah Ṭahorot 9:3, speaking of the sap of olives which is not oil but fruit juice. Even though it does not smell badly, it is useless and we see that R. Eliezer declares useless fruit sap to be impure.
In the Mishnah, R. Simeon disagrees with the anonymous Tanna and holds that R. Eliezer declares olive sap pure. Since the Yerushalmi lacks this statement, it seems to reject the statements of R. Simeon and the colleagues.: “The fluid oozing out from them Rebbi Eliezer declares pure but the Sages impure”? Rebbi Ila in the name of Rebbi Eleazar: Rebbi Eliezer agrees with the Sages about the waters of the ocean; even if they are stinking the Torah calls them water (Gen. 1:10): “The collection of water He called oceans.” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Eliezer agrees with the Sages that beet juice⁵²תרד (Hebrew) and שׂלק (Arabic) are the same; cf. Kilaim Chapter 1, Note 64. does not prepare.

In prayer¹⁴⁰The Musaph prayer of the day of the New Moon., Rebbi Yose bar Nahorai said: “He Who sanctifies Israel, renews months.” Rav Ḥiyya bar Ashi said: “He Who sanctifies Israel and the New Moon.¹⁴¹This is the Babylonian version, given by a Babylonian.” Samuel said, one must say “bestow on us¹⁴²The formula used on holidays to introduce the final paragraph of the middle benediction of the Amidah: “Bestow on us, o Eternal, our God, the blessing of Your holiday.” There is no mention of this and the following statement of Rav in any Babylonian source. Even though this might indicate concurrence of the Babli, the requirements of Samuel and Rav are not followed. [The Yerushalmi prayer texts from the Cairo Genizah show the Musaph Amidah of the days of the New Moon following the text of the holiday Amidah.].” Rav said, one must mention “time.¹⁴³Recite on the day of New Moon the benediction: “Praise to You, Eternal, our God, King of the Universe, Who made us live, sustained us, and let us reach this time.”” Rebbi Hoshaya stated: (Gen. 1:14) “They should be for signs and appointed times, days and years.¹⁴⁴The explanation is given in Bereshit rabba 6(3): “They shall be for signs”, these are the Sabbaths, “and appointed times,” these are the holidays of pilgrimage, “days,” these are the days of the New Moon, “and years,” that is the sanctification of years. [The Sabbath is called a sign in Ex. 31:13,17. The sanctification of years is the solemn declaration of a Jubilee year by the Synhedrion.] In this interpretation, the days of the New Moon are on the same level as holidays.”

It was stated¹⁵²Babli 27b.: The people of the watch¹⁵³Meaning the bystanders who do not work in this week. are fasting every day. On Monday they were fasting for travellers at sea; God commanded, there shall be a spread in midst of the water¹⁵⁴Gen. 1:6.. On Tuesday they are fasting for road travellers; God commanded, the waters under the sky shall congregate¹⁵⁵Gen. 1:9.. On Wednesday they are fasting for children that diphteria should not develop in their mouths; God commanded, there shall be lights¹⁵⁶Gen. 1:14.. “Curses” is written¹⁵⁷Reading מְאֹרוֹת as מְאֵרוֹת.. On Thursday they are fasting that pregnant women should not miscarry and that the children of nursing women should not die; God commanded, let the waters teem with living creepers¹⁵⁸Gen. 1:20.. They fasted neither on Friday nor on Sunday in order to honor the Sabbath. It was stated: The Great Synhedrion was fasting with them. Can the Synhedrion fast every day? They split themselves into clans. “One does not fast for two reasons simultaneously¹⁵⁹Babli 8b., from the following: we rose and asked of our God for this¹⁶⁰Ezra 8:23, misquoted. The same misquote is in the Munich ms. of the Babli (Diqduqe Soferim Ta`anit p. 38, Note ס). Therefore the misquote is a Midrash, not a scribal error. Editors of the printed Babli corrected the quote..” Rebbi Tanḥuma said, not because of this but because of the following, to ask for mercy from the God of Heaven for this secret¹⁶¹Dan. 2:18.. For if there were two reasons, such as a drought and locusts, one blows the shofar about them. When Rebbi Ḥaggai went for a fast, he said before them: Our brothers, even though in our hearts are many worries, this is for what we came.

It was stated¹⁵²Babli 27b.: The people of the watch¹⁵³Meaning the bystanders who do not work in this week. are fasting every day. On Monday they were fasting for travellers at sea; God commanded, there shall be a spread in midst of the water¹⁵⁴Gen. 1:6.. On Tuesday they are fasting for road travellers; God commanded, the waters under the sky shall congregate¹⁵⁵Gen. 1:9.. On Wednesday they are fasting for children that diphteria should not develop in their mouths; God commanded, there shall be lights¹⁵⁶Gen. 1:14.. “Curses” is written¹⁵⁷Reading מְאֹרוֹת as מְאֵרוֹת.. On Thursday they are fasting that pregnant women should not miscarry and that the children of nursing women should not die; God commanded, let the waters teem with living creepers¹⁵⁸Gen. 1:20.. They fasted neither on Friday nor on Sunday in order to honor the Sabbath. It was stated: The Great Synhedrion was fasting with them. Can the Synhedrion fast every day? They split themselves into clans. “One does not fast for two reasons simultaneously¹⁵⁹Babli 8b., from the following: we rose and asked of our God for this¹⁶⁰Ezra 8:23, misquoted. The same misquote is in the Munich ms. of the Babli (Diqduqe Soferim Ta`anit p. 38, Note ס). Therefore the misquote is a Midrash, not a scribal error. Editors of the printed Babli corrected the quote..” Rebbi Tanḥuma said, not because of this but because of the following, to ask for mercy from the God of Heaven for this secret¹⁶¹Dan. 2:18.. For if there were two reasons, such as a drought and locusts, one blows the shofar about them. When Rebbi Ḥaggai went for a fast, he said before them: Our brothers, even though in our hearts are many worries, this is for what we came.

It was stated¹⁵²Babli 27b.: The people of the watch¹⁵³Meaning the bystanders who do not work in this week. are fasting every day. On Monday they were fasting for travellers at sea; God commanded, there shall be a spread in midst of the water¹⁵⁴Gen. 1:6.. On Tuesday they are fasting for road travellers; God commanded, the waters under the sky shall congregate¹⁵⁵Gen. 1:9.. On Wednesday they are fasting for children that diphteria should not develop in their mouths; God commanded, there shall be lights¹⁵⁶Gen. 1:14.. “Curses” is written¹⁵⁷Reading מְאֹרוֹת as מְאֵרוֹת.. On Thursday they are fasting that pregnant women should not miscarry and that the children of nursing women should not die; God commanded, let the waters teem with living creepers¹⁵⁸Gen. 1:20.. They fasted neither on Friday nor on Sunday in order to honor the Sabbath. It was stated: The Great Synhedrion was fasting with them. Can the Synhedrion fast every day? They split themselves into clans. “One does not fast for two reasons simultaneously¹⁵⁹Babli 8b., from the following: we rose and asked of our God for this¹⁶⁰Ezra 8:23, misquoted. The same misquote is in the Munich ms. of the Babli (Diqduqe Soferim Ta`anit p. 38, Note ס). Therefore the misquote is a Midrash, not a scribal error. Editors of the printed Babli corrected the quote..” Rebbi Tanḥuma said, not because of this but because of the following, to ask for mercy from the God of Heaven for this secret¹⁶¹Dan. 2:18.. For if there were two reasons, such as a drought and locusts, one blows the shofar about them. When Rebbi Ḥaggai went for a fast, he said before them: Our brothers, even though in our hearts are many worries, this is for what we came.

It was stated¹⁵²Babli 27b.: The people of the watch¹⁵³Meaning the bystanders who do not work in this week. are fasting every day. On Monday they were fasting for travellers at sea; God commanded, there shall be a spread in midst of the water¹⁵⁴Gen. 1:6.. On Tuesday they are fasting for road travellers; God commanded, the waters under the sky shall congregate¹⁵⁵Gen. 1:9.. On Wednesday they are fasting for children that diphteria should not develop in their mouths; God commanded, there shall be lights¹⁵⁶Gen. 1:14.. “Curses” is written¹⁵⁷Reading מְאֹרוֹת as מְאֵרוֹת.. On Thursday they are fasting that pregnant women should not miscarry and that the children of nursing women should not die; God commanded, let the waters teem with living creepers¹⁵⁸Gen. 1:20.. They fasted neither on Friday nor on Sunday in order to honor the Sabbath. It was stated: The Great Synhedrion was fasting with them. Can the Synhedrion fast every day? They split themselves into clans. “One does not fast for two reasons simultaneously¹⁵⁹Babli 8b., from the following: we rose and asked of our God for this¹⁶⁰Ezra 8:23, misquoted. The same misquote is in the Munich ms. of the Babli (Diqduqe Soferim Ta`anit p. 38, Note ס). Therefore the misquote is a Midrash, not a scribal error. Editors of the printed Babli corrected the quote..” Rebbi Tanḥuma said, not because of this but because of the following, to ask for mercy from the God of Heaven for this secret¹⁶¹Dan. 2:18.. For if there were two reasons, such as a drought and locusts, one blows the shofar about them. When Rebbi Ḥaggai went for a fast, he said before them: Our brothers, even though in our hearts are many worries, this is for what we came.

“And the Ninth of Av.” ¹³²This paragraph also is in Ta`aniot 4:9, Notes 370–377. Rebbi Jeremiah in the name of Rebbi Ḥiyya, it should have been logical that one should fast on the Tenth, since on it it was burned. Why on the Ninth? Because the calamity started on it. So it was stated, on the Seventh they entered, on the Eighth they were misbehaving in it, on the Ninth they started the fire, and on the Tenth it was burned. Rebbi Joshua ben Levi fasted Ninth and Tenth. Rebbi Levi fasted on the Ninth and the night of the Tenth. Rebbi Abba bar Zavda in the name of Rebbi Ḥanina: Rebbi wanted to uproot the Ninth of Av but they did not let him. Rebbi Eleazar said to him, I was with you but it was not said so, but Rebbi wanted to uproot the Ninth of Av which fell on a Sabbath but they did not let him. He said, because it was pushed aside, let it be pushed aside. They said to him, let it be pushed to the next day. In a similar case, that which we stated there: “Rebbi Joḥanan ben Beroqa said, for both of them it says, God blessed them and God said to them, be fruitful and multiply¹³³Gen. 1:28., etc.” Rebbi Eleazar in the Name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Abba bar Zavda said to him, I was with you and it was only said, if she asks to be married the law is on her side. He said about them, two are better than one¹³⁴Eccl. 4:9..

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].

MISHNAH: A man should not rest from being fruitful and multiply unless he has children. The House of Shammai say two males, but the House of Hillel say a male and a female, as it is said “male and female He created them¹¹⁰Gen. 1:27..” If he married a wife and she stayed with him for ten years and had no child he is not permitted to rest. If he divorced her¹¹¹He also might take a second wife., she is permitted to marry another and the second [husband] is permitted to stay with her for ten years, and if she had a miscarriage she counts from the moment of the miscarriage. The man is commanded to be fruitful and multiply but not the woman. Rebbi Joḥanan ben Beroqa said, for both of them it says “God blessed them and God said to them, be fruitful and multiply,¹¹²Gen. 1:28.” etc.

MISHNAH: A man should not rest from being fruitful and multiply unless he has children. The House of Shammai say two males, but the House of Hillel say a male and a female, as it is said “male and female He created them¹¹⁰Gen. 1:27..” If he married a wife and she stayed with him for ten years and had no child he is not permitted to rest. If he divorced her¹¹¹He also might take a second wife., she is permitted to marry another and the second [husband] is permitted to stay with her for ten years, and if she had a miscarriage she counts from the moment of the miscarriage. The man is commanded to be fruitful and multiply but not the woman. Rebbi Joḥanan ben Beroqa said, for both of them it says “God blessed them and God said to them, be fruitful and multiply,¹¹²Gen. 1:28.” etc.

HALAKHAH: “A man should not rest from being fruitful and multiply,” etc. The House of Shammai say two males, since “Gershom and Eliezer”¹¹³1Chr. 23:15. The argument is in Babli 61b, Tosephta 8:4, Tanḥuma Buber Bereshit 26. Nobody has to be more strict than Moses. are mentioned for Moses. The House of Hillel say a male and a female the way the world was created, as it is said “male and female He created them¹¹⁰Gen. 1:27..” Rebbi Abun said, one has to understand “even a male and a female”. If it were not so, it should have been a Mishnah¹¹⁴In Tractate Idiut. It must be that the House of Hillel accept either two males or male and female. about the leniencies of the House of Shammai and the stringencies of the House of Hillel. Sons of sons are counted as sons¹¹⁵Tosephta 8:4, Babli 62b., sons of daughters are not counted as sons¹¹⁶In the Babli, 62b, this is the opinion of Abbai; it is rejected by the authoritative Rava (Rav Abba bar Rav Yosef bar Ḥama).. The son’s son and the daughter’s daughter count; the son’s daughter and the daughter’s son do not count. A she-ram, a castrate, and those who cannot have children are not counted.

Rebbi Jeremiah said, Cahana asked R. Simeon ben Laqish¹¹¹The abbreviation ריש לקיש is Babylonian. The entire paragraph has a parallel in Gen.rabba 7(6); it is mentioned in Babli Baba Qama 55a.: What is the rule for someone who mates sea animals¹¹²In this version, one speaks about aquatic mammals who do copulate.? He said to him, it is written about them (Gen. 1:21): “By their kinds¹¹³As explained in the next version, “by their kinds” is written to forbid cross-mating..” Rebbi Aḥa did not say so, but Rebbi Aḥa used to say in the name of Rebbi Simeon ben Laqish, wherever “by their kinds” is written, kilaim applies to it. Rebbi Cahana objected, it is written about the animals of the sea¹¹⁴In Gen.rabba, one reads “fish.” The verse speaks of all sea creatures, including fish, sea reptiles, and sea mammals. It is difficult to see how copulation could apply to fish. “by their kinds;” kilaim should apply to them! Rebbi Yose ben Rebbi Abun said, here did Cahana spread his net over Rebbi Simeon ben Laqish and caught him¹¹⁵Since R. Simeon had no answer to his objection.. Rebbi Jonah said, I can explain it, because of one who leads¹¹⁶Mishnah Kilaim 8:2 states that any two kinds of animals that are kilaim with one another may not be driven or led when harnessed together and may not be used for plowing together.. He brings a string and binds it to the gills of a white fish¹¹⁷Greek λεῦκος, name of a fish; cf. also λευκός “white”. and a green fish; they rub one another and spawn¹¹⁸Hence, while copulation is a notion not applicable to fish, any actions to induce cross-breeding are still forbidden. (The Babli, Baba Qama55a, does not consider the crossing of fish species, only that of marine mammals.).

³⁷⁰This paragraph also appears in Megillah1:6 (מ). Rebbi Jeremiah in the name of Rebbi Ḥiyya, it should have been logical that one should fast on the Tenth, since on it our God’s Temple was burned. Why on the Ninth? Because the calamity started on it³⁷¹2K. 25:8.. So it was stated, on the Seventh they entered, on the Eighth they were misbehaving in it, on the Ninth they started the fire, and on the Tenth it was burned³⁷²Babli 29a, Tosephta 3:10.. Rebbi Joshua ben Levi fasted Ninth and Tenth. Rebbi Abun fasted Ninth and Tenth. Rebbi Levi fasted on the Ninth and the night of the Tenth. Rebbi Abba bar Zavda in the name of Rebbi Ḥanina: Rebbi wanted to uproot the Ninth of Av but they did not let him³⁷³Babli Megillah 5b.. Rebbi Eleazar said to him, I was with you but it was not said so, but Rebbi wanted to uproot the Ninth of Av which fell on a Sabbath but they did not let him. He said, because it was pushed aside, let it be pushed aside. They said to him, let it be pushed to the next day. In a similar case, that which we stated there³⁷⁴Mishnah Yebamot 6:6.: “Rebbi Joḥanan ben Beroqa said, for both of them it says, God blessed them and God said to them, be fruitful and multiply³⁷⁵Gen. 1:28., etc.” Rebbi Eleazar in the Name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Abba bar Zavda said to him, I was with you and it was only said, if she asks to be married the law is on her side³⁷⁶If a woman is married childless for ten years she may ask the court to force her husband to give her a divorce with full payment of her ketubah. In her application to the court she must state that her request is in order to be able to marry another man (who implicitly is supposed to be more fertile than the first.) In the Babli Yebamot 65b she is required to state explicitly that she wants to marry another man in order to have children who will be able to care for her in her old age.. He said about them, two are better than one³⁷⁷Eccl. 4:9..

Rebbi Eleazar in the name of Rebbi Yose ben Zimra: The reason of that Tanna¹³³The last clause in the Mishnah, that only men are obligated to have children. The entire paragraph has its parallel in the Babli, 65b.: “Be fruitful and multiply, fill the earth and conquer it.” It is written “he shall conquer it.¹³⁴Gen. 1:28. The last word is written וכבשה which can be read as defective plural or regular singular.” Who usually conquers? The man, not the woman. Rebbi Jeremiah, Rebbi Abbahu, Rebbi Isaac bar Marion, in the name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Jacob bar Aḥa and Rebbi Jacob bar Idi, Rebbi Isaac bar Ḥaqula in the name of Rebbi Jehudah Neśia: If she requests to be married, she has the law on her side¹³⁵If a woman was childlessly married to a man for 10 years and requests a divorce in order to be able to have a child with a more potent man, the court is required to force the husband to divorce her with a full ketubah. The Babli is explicit in this matter, that she must claim to need children who will care for her in her old age. Such a statement is needed only if practice does not follow R. Joḥanan ben Beroqa.. Rebbi Eleazar in the name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Abba bar Zavda said to him, I was with you and it was only said that if she requests to be married, she has the law on her side. In a similar case¹³⁶Involving R. Eleazar and R. Abba bar Zavda and an erroneous statement. In the Babli, Megillah 5a/b, the wrong statement is again given by R. Eleazar and the correction by R. Abba bar Zavda. From the insistence that the two cases are parallel, it seems that this should be the reading here also. But the text given here is confirmed by the parallel in Megillah1:1., referring to what we have stated there¹³⁷Mishnah Ta‘aniot 4:9.: “In the week in which the Ninth of Av¹³⁸The day of mourning for the destruction of the Temple. falls, it is forbidden to get a haircut and to wash. But on Thursday one is permitted, in preparation for the Sabbath.” Rebbi Abba bar Zavda in the name of Rebbi Ḥanina: Rebbi wanted to do away with the Ninth of Av but they did not let him. Rebbi Eleazar said to him, I was with you and it was only said that Rebbi wanted to do away with the Ninth of Av which happened to be on the Sabbath but they did not let him. He said, since it is pushed away, let it be pushed away. They said to him, it should be pushed to the next day. He recited on these¹³⁹Eccl. 4:9. From the text in Megillah, it seems that “he” is a third person, possibly R. Ḥaninah,: “Two are better than one.”

“Also, one does not recite the benediction over a lamp unless one has profited from its light.¹⁵⁰Quote from the Mishnah.” Rebbi Zeïra, the son of Rebbi Abbahu, preached: (Gen. 1:4) “God saw the light that it was good” and after that, “God separated between the light and the darkness.¹⁵³In imitatio Dei, one should not make Havdalah until he saw the light and that it is useful. The same paragraph is found in Bereshit rabba3(7) in slightly more explicit language.”. Rebbi Berekhiah said: The following was preached by the two greats of the world, Rebbi Yoḥanan and Rebbi Simeon ben Laqish: “God separated,” a true separation. Rebbi Yehudah, the son of Rebbi Simon, said: He separated it for Himself¹⁵⁴That this is the light of the Shekhinah.. But the rabbis say, He separated it for the just in the future world. They gave a parable, to what can this situation be compared? To a king who had two generals¹⁵⁵Greek (sing.) στρατηγός.; both of them said: “I want to command during the day.” He called the first one and told him: day shall be your domain. He called the second one and told him: night shall be your domain. That is what is written: (Gen. 1:5) “God called the light ‘day’, etc.” To the light he said: day shall be your domain; but to the darkness he said: night shall be your domain. Rebbi Yoḥanan said, that it is which the Holy One, praise to Him, said to Job: (Job 38:12) “Did you ever command the morning, did you inform the morning of its place?” Do you know the place where the light of the Six Days of Creation was hidden? Rebbi Tanḥuma said: I shall give its reason. (Is. 45:7) “He Who fashioned the light and created darkness, He makes peace.” When it left¹⁵⁶In Bereshit rabba: “From the moment that they were created, He is making peace.”, it made peace between them.

“Also, one does not recite the benediction over a lamp unless one has profited from its light.¹⁵⁰Quote from the Mishnah.” Rebbi Zeïra, the son of Rebbi Abbahu, preached: (Gen. 1:4) “God saw the light that it was good” and after that, “God separated between the light and the darkness.¹⁵³In imitatio Dei, one should not make Havdalah until he saw the light and that it is useful. The same paragraph is found in Bereshit rabba3(7) in slightly more explicit language.”. Rebbi Berekhiah said: The following was preached by the two greats of the world, Rebbi Yoḥanan and Rebbi Simeon ben Laqish: “God separated,” a true separation. Rebbi Yehudah, the son of Rebbi Simon, said: He separated it for Himself¹⁵⁴That this is the light of the Shekhinah.. But the rabbis say, He separated it for the just in the future world. They gave a parable, to what can this situation be compared? To a king who had two generals¹⁵⁵Greek (sing.) στρατηγός.; both of them said: “I want to command during the day.” He called the first one and told him: day shall be your domain. He called the second one and told him: night shall be your domain. That is what is written: (Gen. 1:5) “God called the light ‘day’, etc.” To the light he said: day shall be your domain; but to the darkness he said: night shall be your domain. Rebbi Yoḥanan said, that it is which the Holy One, praise to Him, said to Job: (Job 38:12) “Did you ever command the morning, did you inform the morning of its place?” Do you know the place where the light of the Six Days of Creation was hidden? Rebbi Tanḥuma said: I shall give its reason. (Is. 45:7) “He Who fashioned the light and created darkness, He makes peace.” When it left¹⁵⁶In Bereshit rabba: “From the moment that they were created, He is making peace.”, it made peace between them.

It was stated in the name of Rebbi Eleazar¹²⁹Tosephta Avodah Zarah 8:8.: “The Gentile may sow and wear kilaim, but he may not mate his animals as kilaim or graft his tree kilaim.” Why? Because about these, it is written “by their kinds.” But is it not also written for grasses “by their kinds?¹³⁰Why may one graft grasses; they are never mentioned in the Mishnah.” It is not written for the commandment, only at the realization. If this is so, why was Earth cursed¹³¹From here on, an expanded version is in Gen.rabba 5(9).? Rebbi Judan bar Shalom said, because it transgressed the orders of the Holy One, praise to Him! (Gen. 1:11) “The earth should produce lawns, grasses producing seed,” but it produced only (Gen. 1:12) “lawns, grasses producing seed by their kinds.¹³²As explained in Gen.rabba, the difference is about trees, for which Earth was commanded to produce “fruit trees” but bore “trees producing fruit.” In the opinion of R. Yudan bar Shalom, this is disobedience since the entire tree should have been edible, not only the fruit. In the opinion of R. Phineas, Earth produced more than it was commanded, since all trees, even those which today do not grow edible fruit, did produce edible fruit before Adam’s sin.
In all cases, only the first words of the verse are quoted, as is customary in both Talmudim. The inference is from the other parts of the verses.” Rebbi Phineas said, it enjoyed the commandment and added shade trees. In the opinion of Rebbi Yudan bar Shalom, Earth was justly cursed. In the opinion of Rebbi Phineas, why was Earth cursed? Like a man who said: The breastnipples should be cursed that this one¹³³A criminal; in that case, Adam. suckled from. This follows Rebbi Nathan: Three stood in judgment and four went out cursed, (Gen. 3:17) “Earth is cursed because of you.”

It was stated in the name of Rebbi Eleazar¹²⁹Tosephta Avodah Zarah 8:8.: “The Gentile may sow and wear kilaim, but he may not mate his animals as kilaim or graft his tree kilaim.” Why? Because about these, it is written “by their kinds.” But is it not also written for grasses “by their kinds?¹³⁰Why may one graft grasses; they are never mentioned in the Mishnah.” It is not written for the commandment, only at the realization. If this is so, why was Earth cursed¹³¹From here on, an expanded version is in Gen.rabba 5(9).? Rebbi Judan bar Shalom said, because it transgressed the orders of the Holy One, praise to Him! (Gen. 1:11) “The earth should produce lawns, grasses producing seed,” but it produced only (Gen. 1:12) “lawns, grasses producing seed by their kinds.¹³²As explained in Gen.rabba, the difference is about trees, for which Earth was commanded to produce “fruit trees” but bore “trees producing fruit.” In the opinion of R. Yudan bar Shalom, this is disobedience since the entire tree should have been edible, not only the fruit. In the opinion of R. Phineas, Earth produced more than it was commanded, since all trees, even those which today do not grow edible fruit, did produce edible fruit before Adam’s sin.
In all cases, only the first words of the verse are quoted, as is customary in both Talmudim. The inference is from the other parts of the verses.” Rebbi Phineas said, it enjoyed the commandment and added shade trees. In the opinion of Rebbi Yudan bar Shalom, Earth was justly cursed. In the opinion of Rebbi Phineas, why was Earth cursed? Like a man who said: The breastnipples should be cursed that this one¹³³A criminal; in that case, Adam. suckled from. This follows Rebbi Nathan: Three stood in judgment and four went out cursed, (Gen. 3:17) “Earth is cursed because of you.”

¹²⁹Parallel sources are Gen. rabba 6(1), Pesiqta dRav Cahana Haḥodesh, Pesiqta rabbati 15 (Haḥodesh). Rebbi Shila from Kefar Tamarta in the name of Rebbi Joḥanan: He made the moon for festive times, the sun knows its destination¹³⁰Ps. 104.19.. Because the sun knows its destination, He made the moon for festive times¹³¹Since the motion of the sun through the seasons is almost not perceptible, holidays are defined by phases of the moon.. Rebbi Berekhiah said, it is written¹³²Num. 33:3. The argument is about the statement in the verse, on the 15th day of the month.: They travelled from Rameses in the first month,etc. When {the sun} sets on the nights of the holiday there were fourteen settings preceding it¹³³This implies that the time of sunset on the first of Nisan must already be part of the new month.. This means that one counts for the moon from the setting of the sun. Rebbi Simon said, they shall be¹³⁴Gen. 1:14. At the creation it is stated that sun and moon together determine the holidays., by both of them. Rebbi Joḥanan said, it was evening, it was morning, one day¹³⁵Gen. 1:5. Without the preceding evening the day is not complete and is not counted.. Rebbi Simeon ben Laqish said, the month¹³⁶Ex. 12:2. Since “month” is written defective, it may be read “new”., until it be totally from the new one. You are finding to say, what Rebbi Joḥanan said requires the statement of Rebbi Simeon ben Laqish, and what Rebbi Simeon ben Laqish said requires the statement of Rebbi Joḥanan. If Rebbi Joḥanan had stated his but Rebbi Simeon ben Laqish had not made his statement, we would have said that he only said that all might be from the new one¹³⁷The verse in Gen. does not indicate any relationship with the declaration of the new moon; therefore the verse in Ex. is needed.. Therefore it is necessary that Rebbi Simeon ben Laqish made his statement. Or if Rebbi Simeon ben Laqish had stated his but Rebbi Joḥanan had not made his statement, we would have said that he stated day, therefore not night¹³⁸The verse in Ex. does not indicate how a day is defined. Without the verse in Gen. we could split a day between two months. Babli 20b.. Therefore what Rebbi Joḥanan said is necessary and what Rebbi Simeon ben Laqish said is necessary.

¹²⁹Parallel sources are Gen. rabba 6(1), Pesiqta dRav Cahana Haḥodesh, Pesiqta rabbati 15 (Haḥodesh). Rebbi Shila from Kefar Tamarta in the name of Rebbi Joḥanan: He made the moon for festive times, the sun knows its destination¹³⁰Ps. 104.19.. Because the sun knows its destination, He made the moon for festive times¹³¹Since the motion of the sun through the seasons is almost not perceptible, holidays are defined by phases of the moon.. Rebbi Berekhiah said, it is written¹³²Num. 33:3. The argument is about the statement in the verse, on the 15th day of the month.: They travelled from Rameses in the first month,etc. When {the sun} sets on the nights of the holiday there were fourteen settings preceding it¹³³This implies that the time of sunset on the first of Nisan must already be part of the new month.. This means that one counts for the moon from the setting of the sun. Rebbi Simon said, they shall be¹³⁴Gen. 1:14. At the creation it is stated that sun and moon together determine the holidays., by both of them. Rebbi Joḥanan said, it was evening, it was morning, one day¹³⁵Gen. 1:5. Without the preceding evening the day is not complete and is not counted.. Rebbi Simeon ben Laqish said, the month¹³⁶Ex. 12:2. Since “month” is written defective, it may be read “new”., until it be totally from the new one. You are finding to say, what Rebbi Joḥanan said requires the statement of Rebbi Simeon ben Laqish, and what Rebbi Simeon ben Laqish said requires the statement of Rebbi Joḥanan. If Rebbi Joḥanan had stated his but Rebbi Simeon ben Laqish had not made his statement, we would have said that he only said that all might be from the new one¹³⁷The verse in Gen. does not indicate any relationship with the declaration of the new moon; therefore the verse in Ex. is needed.. Therefore it is necessary that Rebbi Simeon ben Laqish made his statement. Or if Rebbi Simeon ben Laqish had stated his but Rebbi Joḥanan had not made his statement, we would have said that he stated day, therefore not night¹³⁸The verse in Ex. does not indicate how a day is defined. Without the verse in Gen. we could split a day between two months. Babli 20b.. Therefore what Rebbi Joḥanan said is necessary and what Rebbi Simeon ben Laqish said is necessary.

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.”

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.”

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.”

[What was the procedure in the case of] ma‘amadoth? As it was taught:¹⁸[Cf. Ta‘an. 27b (Sonc. ed., p. 145).] The men of the ma‘amadoth used to fast [as follows]: On every Monday for the sake of those who sail on the sea, as it is written, And God said: Let there be a firmament in the midst of the waters;¹⁹Gen. 1, 6. The mention of water is a call to prayer on behalf of those who sail over the sea. on Tuesdays for the sake of wayfarers, as it is written, And God said: Let the waters under the heaven be gathered together;²⁰ibid. 9, which is followed by And let the dry land appear. on Wednesdays for the sake of children that they should not be attacked by croup, as it is written, And God said: Let there be lights,²¹ibid. 14, children being to the home what the heavenly luminaries are to the world. the written form being defective;²²A waw is missing in the noun מארת (lights). on Thursdays they fasted for the sake of pregnant women and nursing mothers that they should not lose their children, as it is said, And God said: Let the waters swarm with swarms.²³ibid. 20, followed by living creatures (ibid.). On the Sabbath eve and at the conclusion of the Sabbath²⁴i.e. Sunday, as explicitly mentioned in Ta‘an. 26a (Sonc. ed., pp. 136f). they did not fast from respect for the Sabbath. Some declare²⁵As a reason why they did not fast on Sundays. that at the twilight of the Sabbath eve an additional soul is given to every Israelite, and after the Sabbath it is taken from him.²⁶The body is then weakened, and fasting is held to be too great a hardship. Another reason²⁷Why there was no fasting on Sunday. is that Christians²⁸So M and H. V has ‘worshippers of stars’, an alteration made because of the censor. should not say, ‘Because we rejoice on the Sunday they fast on it’. The Sages, however, said: In the period of the ma‘amadoth they were not concerned with the hatred of the Christians, but the reason is that it is written He ceased from work wayyinnafash,²⁹Ex. 31, 17, E.V., and rested. [which is homiletically interpreted] wai ‘al nefesh, ‘Woe for [the loss of the additional] soul’.

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.

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.

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.

Rabbi Shimon ben Elazar would say: When the people of Israel are in foreign lands, they worship idolatry without meaning to. How so? A Samaritan makes a party for his son. He sends out an invitation to all the Jews in his city. Even though they eat and drink their own food, and bring their own attendants who stand and pour for them, it is still considered as if they ate from the sacrifices of the dead, as it says (Exodus 34:15), “They will call to you, and you will eat their sacrifices.”
Rabbi Eliezer HaModa’i would say: Anyone who violates the Sabbath, scorns the festivals, disregards circumcision, or attempts to reveal the flaws of the Torah, even though he may be learned in Torah and have done many good deeds, he has no share in the World to Come.
Rabbi Akiva would say: Anyone who marries a woman who is not proper for him transgresses five commandments: “Do not take vengeance” (Leviticus 19:18), “Do not bear a grudge” (ibid.), “Do not hate your brother in your heart” (Leviticus 19:17), “Love your fellow as yourself” (Leviticus 19:18), and “Let your brother live with you” (Leviticus 25:36). Because he will hate her he will want her to die, and this will cause fewer children to be born into the world.

Rabban Shimon ben Gamliel would say: In the future, all the nations and all the kingdoms will gather together in Jerusalem, as it says (Jeremiah 3:17), “And all the nations will assemble there in the name of the Eternal,” and it says (Genesis 1:9), “Let the waters be assembled.” Just as [there the assembly of] all the waters in Creation were in one place, so too, the assembly here is a gathering of all the nations and kingdoms into Jerusalem, as it says, “And all the nations will assemble there.”