Talmud su Salmi 69:78

Rabbi Yehudah ben Beteira says: Adam was sitting in the Garden of Eden, and the angels who serve God stood there in the Garden attending to him. They grilled meat for him, and chilled wine for him. The snake came and saw all this, and took it as an affront to his own honor, and he became jealous.
How was Adam created? In the first hour, his dirt was gathered together. In the second hour, his form was formed. In the third hour, a torso was made. In the fourth hour, his limbs were attached. In the fifth hour, his orifices were opened. In the sixth hour, he was given breath. In the seventh hour, he stood up on his legs. In the eighth hour, he was paired with Eve. In the ninth hour, he was brought into the Garden of Eden. In the tenth hour, he was commanded [not to eat from the tree]. In the eleventh hour, he disgraced himself. In the twelfth hour, he was driven out and left, which fulfills the words of the verse (Psalms 49:13), “Man does not spend even one night in honor.”
What is recited on the first day? “The earth is the Eternal’s, in all its fullness; the world and those who dwell upon it” (Psalms 24). For He became Master of the World and will judge it. What is recited on the second day? “The Eternal is great, and praised tremendously in the city of our God” (Psalms 48). For He sets up all His works and becomes everything over His world. What is recited on the third day? “God stands in the divine congregation; amidst the powers He judges” (Psalms 82). For He created the sea and the land, and the land was folded into its place, and a space was cleared for His congregation. What is recited on the fourth day? “God of Vengeance, Lord! God of Vengeance, appear!” (Psalms 94). For He created the sun and the moon and the stars and the constellations, and they illuminate the world, and will one day be paid for their work. What is recited on the fifth day? “Sing joyously to the Eternal, our strength, shout out to the God of Jacob!” (Psalms 81). For He created birds and fish, and sea creatures, who all sing joyously in the world. What is recited on the sixth day? “The Eternal is king, He is dressed in dignity; the Eternal has dressed, and wrapped Himself in strength. The world is set in place; it will not fall” (Psalms 93). He finished all of His works, and then rose above them and sat up in the heights of the world. What is recited on the seventh day? “A psalm; a song for the Sabbath day” (Psalms 92). For on it, there is no eating or drinking, no buying or selling. The righteous just sit, with crowns on their heads, and bask in the radiance of the Divine Presence, as it says (Exodus 24:11), “And they beheld God, and they ate and drank,” like the angels who serve God.
(And why [was he created] so close [to the Sabbath]? So that he could enter into the Sabbath meal immediately.)
Rabbi Shimon ben Elazar says: I will give you a parable. What was Adam like? Like a man who married a convert, and would sit with her and give her orders. He said to her: Girl, do not eat bread while your hands are impure. And do not eat fruit that has not been tithed. And do not desecrate the Sabbath. And do not break your vows. And do not go around with other men. Now, if you break any one of these rules, you will die. (Then what did that man do?) He ate bread in front of her while his hands were impure, and he ate fruit that had not been tithed, and he desecrated the Sabbath, and he broke his vows. [And then he cast her out.] What did this convert say to herself? All the rules that my husband ordered me to follow are lies! She immediately went and broke them all.
Rabbi Shimon ben Yochai says: I will give you a parable. What was the situation with Adam like? Like a man who had a woman in his house. What did he do? He went and brought a jar and put figs and nuts in it. Then he caught a scorpion, and put it near the mouth of the jar. And then he sealed the jar with a string and placed it in a corner. He said to her: Girl, everything I have in this house is for you to use, except for that jar, which you must not touch at all. What did the woman do? When her husband went out to the marketplace, she went and opened the jar, and stuck her hand inside, and the scorpion bit her. She went and fell on the bed. When her husband came back from the marketplace, he said to her: What happened? She said to him: I stuck my hand in the jar, and a scorpion bit me, and now I am dying! He said to her: Didn’t I tell you before? Everything I have in my house is for you to use, except for that jar, which you must not touch at all! He became very angry at her and cast her out. So it was with Adam. When the Holy Blessed One said to him (Genesis 2:16–17), “From every tree of the garden you may absolutely eat. But from the Tree of Knowledge of Good and Evil, do not eat. For on the day you eat from it, you will surely die.” Then when he ate from it, he was driven out, which fulfills the verse (Psalms 49:13), “Man does not spend even one night in honor. He is just like the beasts.”
(On that same day he was formed;) On that same day he was created; on that same day his form was formed; on that same day a torso was made; on that same day his limbs were attached and his orifices were opened; on that same day breath was given to him. On that same day he stood up on his legs; on that same day he was paired with Eve; on that same day he called [all the animals] names; on that same day he was brought into the Garden of Eden; on that same day he was commanded [not to eat from the tree]; on that same day he disgraced himself; on that same day he was driven out, which fulfills the words of the verse (Psalms 49:13), “Man does not spend even one night in honor.”
On that same day they went up into their bed as two and came down as four. Rabbi Yehudah ben Beteira says: On that same day they went up into their bed as two and came down as six.¹This is according to the tradition that each son was born with a twin girl who would become his wife. On that same day Adam was given three new decrees, as it says (Genesis 3:17–18), “And to Adam [God] said: Because you heeded the voice of your wife…the ground will be cursed because of you. You will eat from it in distress…and it will sprout thorns and thistles for you, and you will eat the grasses of the field.” When Adam heard that the Holy Blessed One said to him, “You will eat the grasses of the field,” immediately his limbs began to shake. He said before God: Master of the World! Will I and my animal eat from the same trough? The Holy Blessed One said: Since your limbs began to shake (nizdazu), therefore “by the sweat (zeiah) of your brow you will [be able to] eat bread” (Genesis 3:19). And just as Adam was given these three decrees, so, too, Eve was given three decrees, as it says (Genesis 3:16), “To the woman [God] said: I will increase and increase your pangs in childbearing; you will give birth to children in pain.” So when a woman has her menstrual bleeding, the beginning of her cycle is the most difficult for her. (“I will increase and increase”:) When a woman first has sexual relations, at the beginning intercourse is difficult for her. “Your pangs”: And when a woman becomes pregnant, her face becomes ugly and greenish for the first three months.
When evening began to descend, Adam looked toward the darkening horizon and said: Woe is me! Because I disgraced myself, the Holy Blessed one is bringing darkness upon my world. He did not know that this was simply the way of the world. In the morning, when he saw that the world began to brighten from the east, he felt an overwhelming sense of joy. So he went and built altars, and brought a bull whose horns had grown in before his hooves,²Unusual for a bull, but because the first bull grew up out of the ground, its top was formed before its legs. See Rashi, Hullin 60a. and he offered it up as a sacrifice, as it says (Tehillim 69:32), “It will be better to the Eternal than a bull with horns and hooves.”
The bull that Adam offered up on the altar, as well as the bull that Noah offered up, and the ram that Abraham our forefather offered up in place of his son, (all had horns that had grown in before their hooves), as it says (Genesis 22:13), “Abraham raised his eyes, and behold, a ram was caught [in the brambles by its horns].”
At that same hour, three groups of angels who serve God came down, and in their hands were lyres and harps and all kinds of instruments, and they sang with him, as it says (Psalms 92:1–2), “A psalm. A song for the Sabbath day. It is good to thank the Eternal…and to speak of Your kindness in the morning, and Your faith through the night.” “To speak of your kindness in the morning” – that is the World to Come, which is compared to morning, as it says (Lamentations 3:23), “They are renewed in the morning; great is Your faith.” “And Your faith through the night” – that is this world, which is compared to night, as it says (Isaiah 21:11), “The burden of Dumah. Someone calls to me from Seir: Watchman, what will happen in the night? Watchman, what will happen in the night?”
At that same hour, the Holy Blessed One said: If I do not punish the snake, I will be found to have caused the destruction of the whole world! They will say, that one, whom I have crowned, and made king over the whole world, how can it be that he has ruined himself and eaten the fruits of that tree? Immediately, He turned to the snake and cursed it, as it says (Genesis 3:14), “Then the Eternal God said to the snake….” Thus, Rabbi Yosei said: If this verse had not (not) concluded with its curse, the whole world would have been destroyed.
When the Holy Blessed One created the first human being, He formed it facing both frontward and backward, as it says (Psalms 139:5), “You formed me after and before, and You placed Your hand upon me.” And the angels who serve God came down (to serve Him) [in order to destroy the first human being]. So the Holy Blessed One took it and placed it under His wings, as it says (Psalms 139:5), “You hedge me before and behind, and You placed Your hands upon me.”
Another interpretation of “And You placed Your hands upon me”: (When [Adam] disgraced himself, the Holy Blessed One took one of [His hands] away). From here we see that both the human being and the Sanctuary, when they were created, were created by God’s two hands. From where do we learn that the human being was created with God’s two hands? As it says (Psalms 119:73), “Your hands made me and fashioned me.” From where do we learn that the Sanctuary was created with God’s two hands? As it says (Exodus 15:17), “In the Sanctuary, God, which Your hands have established.” (And it says [Psalms 78:54]), “He brought them to the border of His Sanctuary, the mountain which His right hand had acquired.”
And it says (Exodus 15:19), “The Eternal will reign forever and ever.”

HALAKHAH: They wanted to say that they do not disagree³⁹That the rabbis and R. Yose disagree about the meaning of the word but not about practice. This is shown to be false.. It was found stated , Rebbi Yose qualifies one from cattle but the Sages disqualify. What is the reason (of the rabbis) [of Rebbi Yose]⁴⁰The text in (parentheses) is the scribe’s, the one in [brackets] the corrector’s. The corrector’s text should be deleted since the scribe’s text is supported by the Babli, 26a. The rabbis note that in the verse from Jos. The ram’s horn explicitly is called shofar.? It will be when the ram’s horn sounds. What is the reason (of Rebbi Yose) [of the rabbis]? Better than a cattle bull, sporting a horn, split-hoofed⁴¹Ps. 69:32. In the Babli, R. Yose argues that the pleonasm “cattle bull” שור פר contains the letters of שופר.. It is written “of horn”⁴²In the masoretic text, the word is written defectively, with the yof hiph`il missing; so it should be read as noun, <made>of horn. The plene spelled word מקרין (wrongly spelled in this way in the quote), could be read as “radiating”.. And the rabbis? All shofarot are called horn and are called shofar except from cattle which is called horn but is not called shofar. They objected, there is that from mountain goat which is called neither horn nor shofar⁴³The argument that in Scripture cattle horns are never called shofar does not prove anything since horns from mountain goats likewise are never mentioned but used in the Temple service.! What about it? Following what Rebbi Levi said, there is a difference because no accuser becomes a defense attorney⁴⁴For the Greek words cf. Chapter 1, Notes 241,242. Babli 26a. The meaning is that since the Golden Calf had the shape of a bovine, it is inappropriate to use any bovine part in connection with prayers for the remission of sins..

3⁴¹⁸Here starts discussion of Mishnah 3. Babli 75a.. One who catches a purple snail and crushes it. There are Tannaïm who state that he is liable twice. There are Tannaïm who state that he is liable only once. He who says twice, one because of catching and one because of depriving of life. But he who says once, this is because of depriving of life. Does he not have catching⁴¹⁹The scribe wrote: Does he not have catching? He does not have catching! The second sentence was unnecessarily deleted by the corrector. The only animal hides used for the construction of the Tabernacle were those of rams, which are domesticated and do not need to be caught, and the taḥaš, whose nature is in doubt. It is not quite clear what is being proved here. Either the emphasis on the taḥaš being a pure animal implies that only catching wild pure animals is a violation, or, since the taḥaš was a temporary phenomenon, it does not imply anything for later generations and no catching of wild animals is a Sabbath violation.? ⁴²⁰The following is from Chapter 2, Notes 111–114. It comes like what Rebbi Eleazar ben Rebbi Yose, Rebbi Abbahu, Rebbi Simeon ben Laqish in the name of Rebbi Meïr said: The Holy One, praise to Him, created for Moses in the desert a kind of pure animal. After the work of the Tabernacle had been finished it was hidden. Rebbi Abun said, its name was qereš. Rebbi Hoshaia stated, a unicorn. It is preferable to the Eternal to a cattle ox which sprouts a horn and has split hooves⁴²¹Ps. 69:32.. It is written, it sprouts a horn.

Rebbi Ḥiyya bar Abba asked, from which judgment was grain hit which was hit on Passover eve? If you want to say, from the coming year, up to then it did not come. If you want to say from the past year, it was weak the entire year to be hit in this way. From which judgment are those dying who die between New Year’s day and the Day of Atonement? If you want to say, from the coming year, up to then it did not come. If you want to say from the past year, he was weak the entire year to die in this way. He had not heard what Rebbi Crispus said in the name of Rebbi Joḥanan, there are three ledgers²²⁰Babli 16b. The word for “ledger’ is a Hebraized form of Greek πίναξ, “writing tablet of pine wood.”. One for perfectly just people, one for perfectly evil people, and one for average ones. Those of the one for the perfectly just already took judgment²²¹Following the reading of G, Greek ʼαπόφασις, “judgment”. The readings of the scribe of the manuscript אפיכי, and of A אופכי, are unexplained. of life from New Year’s Day. Those of the one for the perfectly evil already took their verdict from New Year’s Day. Those of the average ones already were given the ten days of repentance between New Year’s day and the Day of Atonement. If they repented, they were inscribed with the just ones; otherwise they are inscribed with the evil ones. What is the reason? May they be erased from the book²²²Ps. 69:29., these are the evil ones; of life, these are the just ones; and with the just ones not being inscribed, these are the average ones.

Rebbi Eleazar asked, may one make the Tent¹⁰⁶Is a tent made of leather from an impure animal a tent in the meaning of Num.19 in which a corpse causes impurity for all persons and vessels inside. of leather from an impure animal? But is it not written¹⁰⁷Ex. 25:5. Since taḥaš is not mentioned in the lists of pure animals in Lev. 11 and Deut. 14, one must assume that it was impure. But the Tabernacle is the prime example of a “tent”; if its cover was of leather from an impure animal the question should not arise., and taḥaš skins. ¹⁰⁸A parallel exists in Eccl. rabba 1(28). Rebbi Jehudah, Rebbi Nehemiah and the rabbis. Rebbi Jehudah says, violet¹⁰⁹Following Buxtorf, accepted by most moderns, this is Greek ἰάνθινος, -η, -ον, adj., “violet-colored”. In Eccl. r., one reads אלטינון.; it was called thus because of its color. Rebbi Nehemiah said, blue¹¹⁰This is identified as Greek γλαύκινος, -η, -ον, adj., “bluish-gray”. In Eccl. r., גלטינון.. But the rabbis say, a kind of pure animal which grows up in the desert. It comes like what Rebbi Eleazar ben Rebbi Yose, Rebbi Abbahu¹¹¹Read: R. Abbahu (the Amora) in the name of R. Eleazar ben R. Yose (the Tanna)., Rebbi Simeon ben Laqish in the name of Rebbi Meïr said: ¹¹²The same interpretation in the Babli, 28b. The Holy One, praise to Him, created for Moses in the desert a kind of pure aniMal. After the work of the Tabernacle had been finished it was hidden. Rebbi Abun said, its name was qereš. Rebbi Hoshaia stated, a unicorn. It is preferable to the Eternal over a cattle ox which sprouts a horn and has split hooves¹¹³Ps. 69:32.. The All-Merciful wrote¹¹⁴The Psalms, as Holy Scriptures, are considered of divine origin., it sprouts a horn.

[If sentence was passed when there was no High Priest.]¹⁰⁵Added from G, referring to Mishnah 11, even though the discussion continuous about Mishnah 9. And you say so¹⁰⁶This continues from Note 104. Why are the priests’ mothers worried?? Explain it that it was time and period¹⁰⁷The prayers of the exiles might be heard even if it was not their special merit that made the prayers effective. The Babli 11a holds that the prayers of the exiles may be effective if the High Priests fail to uphold very high standards of conduct.. As Rebbi Yose ben Ḥalaphtasays, there are times for prayer. David said before the Holy One, praise to Him: Master of Universes, at the moment when I am praying to You it should be a moment of goodwill. As is it written¹⁰⁸Ps. 69:14.: But I, my prayer is to You at a time of goodwill.