창세기 2:7 탈무드 참조: Jerusalem Talmud Kiddushin, Jerusalem Talmud Yevamot, Jerusalem Talmud Nazir & Jerusalem Talmud Niddah

Rav Huna said that in the days of Rebbi Eleazar ben Azariah they tried to include them⁸⁶To permit marriage with Gibeonites.. Rebbi Abbahu inverts the wording: In the days of Rebbi Eleazar they said, who could purify the altar’s part⁸⁷R. Eleazar ben Azariah vetoed the admission of Gibeonites into the Jewish marriage pool by arguing that Jos. 9:23,27 implies that Joshua made the Gibeonites Temple slaves, in addition to their being the people’s slaves by Jos. 9:21. Now the servitude to the people had certainly lapsed. The “dedicated ones” returned from Babylonia as free men and one had to assume that already in the time of the Judges they had regularly been manumitted in this respect. But nobody could manumit Temple slaves, and marriage with slaves was impossible. In this version, the exlusion of Gibeonites from the Jewish marriage pool is a legal necessity which cannot be changed.? That implies that Joshua excluded them. He excluded them only as disqualified for marriage. If you would say, disqualified (because of sins)⁸⁸It seems that one should read with the parallel in Ketubot 3:1 (27a 1. 59), Notes 16–19, עבדות “slavery” instead of עבירות “sins”. then the rapist of a Gibeonite girl should not have to pay the fine, but we have stated⁸⁹Implied by Mishnah Ketubot 3:1. The same Mishnah states that the statutory fine is not applicable to the rape of a virgin slave girl. If Gibeonites were excluded as Temple slaves, they should be classified with slaves in matters of the fine (and be excluded from marriage in all its forms.) Cf. Tosafot Yebamot 79a, s.v. ונתינים. It follows that R. Abbahu’s argument is rejected.: The rapist of a Gibeonite girl has to pay the fine.” Rebbi Eleazar said, he cursed them as a snake, as it is said: “But now you are cursed⁹⁰Jos. 9:23..” And it is written: “The people of Israel said to the Ḥiwwite.⁹¹Jos. 9:7.” But were they Ḥiwwites⁹²In 2S. 20:2, they are described as Emorites.? They acted like the snake⁹³In Amaraic חִוְיָא. The name of Eve, חַוָּה, instead of the Hebrew חַיָּה, hints at her relationship with the snake. which said, I know that the Holy One, praise to Him, did say “because on the day you eat from it, you will die a death⁹⁴Gen. 2:17..” I shall go and trick them so that they eat and will be punished and I shall inherit the earth for myself. So these people acted; they said, we know that the Holy One, praise to Him, said to Israel: “You shall certainly ban them, the Hittite, the Emorite, and the Perizite, as the Eternal, your God, has commanded you⁹⁵Misquoted from Deut. 20:17.” And it is written: “You shall not conclude a covenant with them.⁹⁶Deut. 7:2.” We shall go and trick them that they conclude a covenant with us. As you take it, if they kill us, they violate their oath. If they let us live, they violated the [divine] decision. In any case, they will be punished and we shall inherit the Land.

From where the two creations? Rebbi Ze‘ira in the name of Rebbi Huna: “He created⁶⁸Gen. 2:7. In the creation of Man, it is written וייצר, in that of the animals, 2:19, only ויצר. The two letters י symbolize the two creations. A more detailed exposition of this sermon is in Gen. rabba 14(2).”, a creation for seven and a creation for eight. If he was created for seven but born at eight, he lives; so much more if [born] by nine. If he was created for nine and born at eight, he does not live. If he was created for nine and born at seven? Come and see, if he does not live at eight, so much less at seven! They⁶⁹Some Greek speakers. asked before Rebbi Abbahu. From where that a seven-month baby lives? he said to them, from yours I am giving to you: ζῇ τὰ ἑπτὰ, ζῇ τὰ ἑπτὰ⁷⁰“It lives at seven, it lives at seven”. In all other sources, Gen. rabba14(2), 20(13), Tanḥuma Bemidbar 18, Tanḥuma Buber Bemidbar 21, Bemidbar rabba 4(3), the reading seems to be זיטא אפטא איטא אוכטא for the interpretation of which S. Lieberman (יוונית ויוונות בארץ ישׂראל, Jerusalem 1962, p. 209) prefers the reading of A. Crusius: ζῇ τὰ ἑπτὰ <μᾶλλον> ἤ τὰ ὀκτώ “the life-expectancy of that of seven [is better than] that of eight,” a medical maxim. The formulation is a pun on the Hellenistic numeral values of letters, zetaζʼ = 7, eta η’ = 8..

Rebbi Jehudah ben Pazi said, the Holy One, praise to Him, took a spoonful from the place of the altar and created Adam from it. He said, he shall have been created from the place of the altar so that he should be able to stand up¹⁰¹Gen. rabba 14(9), R. Berekhiah and R. Ḥelbo in the name of R. Samuel ben Naḥman. The altar, with definite article, is the altar in the Temple courtyard in Jerusalem which by tradition [Gen. rabba 34(8)] is the altar used by Adam, Noah, and Abraham.. That is what is written: “The Eternal Omnipotent formed Adam the first of dust from the earth¹⁰²Gen. 2:7.”, and it is written: “You shall build for me an altar of earth¹⁰³Ex. 20:24..” Since “earth” there means an altar, here also [it means] an altar. “His days should be a hundred and twenty years.¹⁰⁴Gen. 6:3.” Adam the first lived close to a thousand years and you say, “his days should be a hundred and twenty years”! But after 120 years he returns to be a spoonful of decay. That is difficult. For Og, the king of Bashan, 120 years, and for a newborn baby 120 years? Og [becomes] a spoonful of decay, and a newborn baby becomes a spoonful of decay. “¹⁰⁵Tosephta Ahilut 2:2; Kelim Baba Meṣi‘a 7:1, as legal principle independent of the story of 120 years. Quoted in the Babli, 50b, but there the rabbis derive the decay from the body of the hand, without the fingers. The spoonful of decay which they mentioned is from his finger joints and upwards, the words of Rebbi Meïr, but the Sages say, from a fully developed hand.” Rebbi Ze‘ira, Rebbi Ḥiyya in the name of Rebbi was illustrating that of Rebbi Meïr one way, that of the rabbis in another way.