Talmud su Genesi 1:6

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.”

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.

[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’.

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.