창세기 12:22의 탈무드

Be deliberate in judgment. How so? This teaches that a person should carefully deliberate in judgment, for all who are careful in judgment will feel settled about their judgment, as it says (Proverbs 25:1), "These, too, are the proverbs of Solomon, which the men of King Hezekiah of Judah copied." This does not mean they merely copied them, but that they deliberated over them. Abba Shaul says: They did not merely deliberate carefully over them, but explained them. Originally, they would say: Proverbs, and Song of Songs, and Ecclesiastes had to be hidden, for people would recite proverbs that were at odds with Scripture. So they decided to hide them, until the Men of the Great Assembly came along and explained them, as it says (Proverbs 7:7–20), “I saw among the simple, and noticed among the children, a youth with no sense…and behold a woman came up to him, dressed like a prostitute, with a guarded heart. She is restless and rebellious. Her legs are never at home. Sometimes she is outside, sometimes in the streets; she lurks on every corner. She grabs him, and kisses him, and boldly says to him: I made well-being sacrifices; today I fulfilled my vows. That is why I came up to you, seeking you, and have found you. I have draped my couch with covers of dyed Egyptian cloth. I have scented my bed with myrrh, aloes, and cinnamon. Let us go and fill ourselves with love until the morning. Let us indulge in loving. For the man of the house is out, he has gone on the road, far away. He took a bundle of money with him, and will not come back home until the full moon." And in Song of Songs (7:12–13) it is written, "Let us go, my beloved, out into field. Let us spend the night in the villages. We will wake up in the vineyards, and see if the vines have flowered, if its blossoms have opened, and if the pomegranates are in bloom. There I will give my love to you." And in Ecclesiastes (11:9) it is written, "Young man, enjoy your childhood! Let your heart feel good while you are still young! Follow the ways of your heart and the visions of your eyes. But know that for all these things, God will bring you to judgment." And it is written in Song of Songs (7:11), "I am my beloved's, and his desire is upon me." They did not merely deliberate over them, but explained them!
Another interpretation: Be deliberate in judgment. How so? This teaches that a person should carefully consider his words, and not be severe with his words, for one who is severe with his words forgets his words. For so we find with Moses our teacher, that when he was severe with his words he forgot his words. Where do we find that Moses our teacher forgot his words? For it says (Numbers 31:21), "Elazar the priest said to the troops who had come in from the war: This is the decree of the Torah that God has commanded Moses." He commanded Moses, and did not command me? (He commanded Moses, my father's brother, and did not command me?) And where do we find that Moses was severe with his words? For it says with regard to the commanders of the army that (Numbers 31:14), "Moses became angry with the commanders of the army…and he said to them: You have let all the women live!" If so, then what do we learn from the phrase, "all the women"? Rather, this is a reference to the advice that Bil’am the wicked gave regarding Israel, as it is written (Numbers 24:14), “And now, as I go back to my people, and I will advise you as to what this people will do to your people at the end of days.” He said to [King Balak]: This people that you hate, they are hungry for food and thirsty for drink, but they have nothing to eat or drink but manna alone. Go and set up tents, and put food and drink in them, and then place beautiful women inside – the daughters of kings – so that this people will be seduced into worshiping Ba’al Peor, and will fall into the hand of God. Immediately, Balak went and did everything Bil’am the wicked told him. And see what Bil’am the wicked caused to happen to Israel, for twenty-four thousand of them fell, as it says (Numbers 25:9), “And those that died in the plague were twenty-four thousand.” And if Moses our teacher, the greatest of all sages and the father of the prophets, forgot his own words when he became severe with his words, would it not be all the more so with us? This teaches that a person should always consider his words carefully, and not be severe with his words. Ben Azzai said: Be careful with your words, and do not use them wastefully.

MISHNAH: Blessings and curses³²This is of purely antiquarian character, asserting that the curses detailed in Deut. 27:11–26 (each curse prefaced by a corresponding blessing: “Blessed be the man who will not …”) were pronounced in Hebrew, based on Jos. 8:34; cf. Halakhah 4., how? When Israel had crossed the Jordan they came to Mount Gerizim and Mount Ebal in Samaria, next to Sichem which is close to the terebinths of guidance, as it is said⁶²Deut. 11:30: “They are on the other side of the Jordan, westward, on the road to sunset, in the Land of the Canaanite who dwells in the prairie, opposite Gilgal, near the terebinths of guidance.”: “They are on the other side of the Jordan, etc.”, and at another place it says⁶³Gen. 12:6. The terebinth may have been a holy tree (or in the language of Deut., a holy grove) at the crossing on the North-South route (Damascus) - Ir Gannim - Beër Šeba - (Egypt) and the “road towards sundown” from Adam-the-City to the Mediterranean.: “Abram traveled through the Land up to the place of Sichem, up to the terebinth of guidance.” Since the terebinth of guidance mentioned there is at Sichem so the the terebinths of guidance mentioned here are at Sichem⁶⁴The lengthy discussion in the Mishnah is a polemic against R. Eleazar in the Halakhah. For all of Halakhot 3–5, cf. Seder ‘Olam, Chapter 11, in the author’s edition pp. 109–119; Tosephta Chapter 8..

The following names are to be divided:³⁹Although each represents one name, it is to be written as two words. Beth-el,⁴⁰e.g. Gen. 12, 8. Beth-’awen,⁴¹Hos. 4, 15, X, 15. Beer-sheba,⁴²E.g. Gen. 21, 31. Ẓofenath-pa’neaḥ, [37b] Poṭi-fera,⁴³ibid. XLI, 45. E.V. Zaphenathpaneah and Poti-phera. Ben-’oni,⁴⁴ibid. XXXV, 18. Yedid-yah,⁴⁵2 Sam. 12, 25. E.V. Jedidiah. Halelu-yah.⁴⁶E.g. Ps. 111, 1, ‘praise ye the Lord’. E.V. prints it as one word. V and H add: וחרה אף וחרה אפי, and the anger [of the Lord] was kindled, My wrath shall wax hot (Ex. 22, 23; Num. 11, 10). R. Jose says: These must not be divided.⁴⁷But written as one word. All, however, agree that there must be no breaking up of ‘Ammi’el,⁴⁸A name meaning ‘God is with me’ (e.g. Num. 13, 12). Another reading is עזיאל, ‘God is my strength’ (e.g. Ex. 6, 18). ‘Amminadab,⁴⁹A name meaning ‘my kinsman is noble’ (e.g. ibid. 23). Ẓuri’el,⁵⁰A name meaning ‘my Rock is God’ (Num. 3, 35). Ẓurishaddai.⁵¹A name meaning ‘my Rock is Shaddai’ (cf. Num. 1, 6).

The following names are to be divided:³⁸Although each represents one name it is to be written as two words. Beth-’el,³⁹e.g. Gen. 12, 8. Beth-’awen,⁴⁰Hos. 4, 15; X, 5. Be’er-sheba‘,⁴¹e.g. Gen. 21, 31. Poṭifera‘,⁴²ibid. XXXV, 18. Ẓafenath-pa‘neaḥ,⁴³ibid. XLI, 45. E.V. Poti-phera and Zaphenath-paneah. [and the words] ḥarah ’af,⁴⁴lit. ‘the anger was kindled’ (cf. Num. 11, 10). ḥarah ’appi.⁴⁵lit. ‘My anger was kindled’ (cf. Ex. 22, 23). R. Jose says: These must not be divided. All agree that there must be no breaking up of ‘Ammiel,⁴⁶A name meaning ‘God is with me’ (e.g. Num. 13, 12). ‘Amminadab,⁴⁷Meaning ‘my kinsman is noble’ (e.g. ibid. 23). Ẓuri’el,⁴⁸The name means ‘my rock is God’ (cf. ibid. III, 35). Ẓurishaddai.⁴⁹A name meaning ‘my rock is Shaddai’ (e.g. ibid. I, 6).

It was stated¹⁶⁸Tosephta 7:11 [Gen. rabba 41(2)] in this version only the person afflicted with ritan is required to divorce his wife for medical reasons. Another version in the Babli, 77b [Lev. rabba16(1)], requires all sufferers from boils to refrain from sexual activity.: “Rabban Simeon ben Gamliel said, I met an old man, smitten with boils, from Sepphoris. He told me, there are 24 kinds of boils; the worst one, and the one for which a woman is bad, is flowing boils¹⁶⁹Usually derived somehow from Greek ῥέω “to flow”.. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: With the latter kind, the evil Pharao was smitten¹⁷⁰This is anonymous in Gen. rabba41(2).; that is what is written¹⁷¹Gen. 12:17.: “The Eternal smote Pharao and his house with great plagues,” etc. ¹⁷²This is slightly distorted in Gen. rabba 41(2), correct in 52(14). It was read by H. Graetz as mixed Aramaic/Greek/Latin sentence: dĕ-ἐτόλμησεν lĕmagga‘ ba-σῶμα dĕ-matrona; where ἐτόλμησεν is aorist of τολμάω “to dare, to presume”. Rebbi Berekhia said: Because he dared to touch the matron’s body. There are 24 kinds of cedar¹⁷³This is added here because of the number 24. In the Babli (Roš Haššanah 23a, Sukkah 37a, Ta‘anit 25b, Baba batra 80b) there are only 10 kinds mentioned, the 10 explained here, with sometimes different and multiple identifications. The original text seems to be in Gen. rabba 15(2): “R. Samuel ben Naḥman in the name of Rebbi Jonathan: There are 24 kinds of cedar but only 7 are of the best kind.”, and from all of them the verse mentioned only seven. That is what is written¹⁷⁴Is. 41:19.: “I shall give in the desert cedar, acacia, myrtle, and oil wood¹⁷⁵In the Babli identified as the balsamum shrub.; I put in the prairie beroš, tidhar, and teaššur together. Beroš is cypress; tidhar is idra¹⁷⁶This Aramaic word for a tree has not been identified. In the Babli identified as ساج “teak”.;teasššur is the box-tree¹⁷⁷Greek πύξινον “box-tree”.. They added to them¹⁷⁸This expression is out of place here; it belongs to the tannaïtic tradition reported in the Babli that there are 10 kinds of cedar, with three added to the seven mentioned by Isaiah. ’allonim, ‘armonim, and ’almogim. ’Allonim are oaks, ‘armonim plane trees, ’almuggim aloës.

BARAITHA.³⁴Cf. Beẓah 25b (Sonc. ed., p. 129); DER VI, p. 553. A man should not eat leek or onion from its top but from the leaves; and if he did eat [in that manner] he is a glutton. A man should not eat using all his fingers because he has the appearance of a glutton; nor should one put his hand into his mouth.
GEMARA. Raba said: This³⁵Not to put one’s hand into his mouth. applies only during the meal but not after it. Why? Because he may be delicate.³⁶And he must remove the bits which stuck to his teeth.
BARAITHA. He should only fill his cup with as much as it is his intention [to drink].
GEMARA. What is the reason? Because of the ‘remnants’.³⁷The wine left over in the cup. For the master said: All the ‘remnants’ of cups make one dull except the ‘remnants’ of the Habdalah.³⁸Cf. Pirḳë d’R. Eliezer XX, ed. G. Friedlander, p. 146, n. 7: ‘Because the wise men have said: The observance of the “remnants” left over in connection with a religious act keeps back punishments’. Cf. Ṭur, ‘Oraḥ Ḥayyim in section Shabbath, §299. One who drinks ‘remnants’ for forty [days] will not survive.
BARAITHA. One should not take a potsherd which is full to the brim and drink from it so as not to offend fastidious persons. One should not handle a vessel with greasy fingers; nor should one blow on water and drink it for two [reasons].³⁹Blowing causes foam and drinking it brings on catarrh in the head. Further, if he blows away the foam, it leads to poverty because some of the liquid is lost in the process. Cf. Ḥul. 105b (Sonc. ed., p. 585).
GEMARA. The Rabbis have taught:⁴⁰Pes. 113b (Sonc. ed., p. 584). There are three whose life is not life, viz. the [over-] compassionate, the hot-tempered and the fastidious. R. Joseph said: All these [qualities] are found in me.
[It is written,] All the days of the poor are evil—this refers to a discontented man. But he that is of a merry heart hath a continual feast⁴¹Prov. 15, 15.—this refers to a contented man.⁴²B.B. 145b (Sonc. ed., p. 628); Sanh. 100b (Sonc. ed., p. 683). Another explanation: All the days of the poor are evil—this refers to the compassionate. But he that is of a merry heart—this refers to the cruel.
Raba expounded:⁴³Cf. Yeb. 79a (Sonc. ed., p. 535); Beẓah 32b (Sonc. ed., p. 165). Whoever is distinguished by the following three characteristics is certain that he is of the seed of our father Abraham: merciful, bashful and benevolent. This is all right with the benevolent, for it is written, Thou wilt show faithfulness to Jacob, mercy to Abraham;⁴⁴Micah 7, 20. Mercy, i.e. benevolence, is associated with Abraham’s name. also bashful, as Raba interpreted: Behold now, I know that thou art a fair woman to look upon;⁴⁵Gen. 12, 11. Now but not until now; cf. B.B. 16a (Sonc. ed., p. 80). but why merciful? Abraham had no mercy upon his son!⁴⁶Isaac, whom he was ready to sacrifice at God’s command. Herein is to be found the greatness of Abraham, to make known how great was his love for the Holy One, blessed be He.⁴⁷The episode has no relationship to the Patriarch’s mercy.

And bring them closer to Torah. How so? This teaches us that a person should prevail upon others and bring them under the wings of the Divine Presence, just as Abraham prevailed upon those around him and brought them under the wings of the Divine Presence. [And not only Abraham, but also Sarah, as it says (Genesis 12:5), “Abram took his wife Sarai, and his nephew Lot, and all of their possessions, and the souls they had made in Haran.” But even if everyone in the world got together, they would be unable to create even one mosquito! So what does it mean when it says, “the souls they had made in Haran”? It teaches us that the Holy Blessed One considered it as if they had actually made new souls.
When a person does not give part of what he earns to his fellows in this world, then he will not be given anything in the World to Come, as it says (Ecclesiastes 4:1), “Look at the tears of the oppressed, and they have no comforter. Power is in the hand of their oppressors, and they have no comforter.” Why does it say “they have no comforter” twice? This refers to people who eat and drink in this world, and their sons and daughters are successful, but in the World to Come they have [nothing and they have no] comforter. For if a person has something stolen from him in this world, or if someone he knows dies, then his children, siblings, and other relatives come and comfort him. Could it be that the same is true in the World to Come? That is why the verse then says (Ecclesiastes 4:8), “He has neither son nor brother.”
So, too, with someone whose sexual transgression produces a mamzer [a child born of certain forbidden sexual relations]. They say to him: Empty one! You have ruined yourself and you have ruined him as well! [For this mamzer would have wanted to study Torah with the rest of the students] who sit and study in Jerusalem. But this mamzer would go with them only up to Ashdod, and then would stop there and say: Woe is me! If I were not a mamzer, I would have gone to sit and study among the students whom I have been studying with until now. But because I am a mamzer, I cannot sit and study among these students. For a mamzer cannot enter Jerusalem at all, as it says (Zechariah 9:6), “The mamzer will stay in Ashdod, (and I will cut off the pride of the Philistines.”

Abraham our forefather was tested with ten trials before the Holy Blessed One, and he emerged from each one complete.
They are as follows: Two when God said to him, “Go forth!” Two with his two sons. Two with his two wives. One with the war of the kings. One at the Covenant of the Parts. One in Ur Kasdim. One with circumcision. (The Covenant of the Parts.) And why so many? So that when Abraham our forefather comes to take his reward, the angels will say: More than us, more than anyone, Abraham deserves his reward, as it says (Ecclesiastes 9:7), “Go, eat your bread with joy, and drink your wine with a happy heart.”
Because Abraham was tested with ten trials, and emerged from each one complete, the Holy Blessed One performed ten miracles for his children in Egypt, and brought ten plagues, and performed ten more miracles at the sea, and brought ten more plagues upon the Egyptians at the sea.
The Egyptians roared at the top of their lungs, and so the Holy Blessed One thundered back across the sea, as it says (Job 37:5), “God thunders marvelously with His voice.” The Egyptians came to the sea with bows and arrows, and so the Holy Blessed One appeared before them with a bow and arrow, as it says (Habakkuk 3:9), “Bared and ready is Your bow,” and (Psalms 18:15), “He sent forth His arrows and scattered them….” The Egyptians came to the sea with swords, so the Holy Blessed One came upon them with swords (and mercy), as it says (ibid.), “He sent forth His arrows and scattered them; He discharged lightning and routed them.” And lighting always means a sword, as it says (Ezekiel 21:14–15), “The sword, the sword has been sharpened and polished, sharpened in order to slaughter, so that it sparkles like lightning.” The Egyptians came proudly with shield and armor, and so the Holy Blessed One did the same, as it says (Psalms 35:2), “Grab shield and armor and rise to my defense.” The Egyptians came with spears, and so did the Holy Blessed One, as it says (Habakkuk 3:11), “Your flashing spear in brilliance.” The Egyptians came with rocks and slings, and the Holy Blessed One outdid them with hailstones, as it says (Psalms 18:13), “(Out of the brilliance before Him,) hail and fiery coals pierced His clouds.”
When our ancestors stood at the sea, Moses said to them: Arise and cross! They said to him: We will not cross until the sea begins to split open. So Moses took his staff and struck the sea, and it began to split open, as it says (Habakkuk 3:14), “You will split open the heads of his warriors with your staff.” Moses said to them: Arise and cross! They said to him: We will not cross until the sea becomes like a valley before us. So Moses struck the sea and it became like a valley before them, as it says (Psalms 78:13), “He split the sea and passed them through,” and (Isaiah 63:14), “Like a beast going down into the valley.” Moses said to them: Arise and cross! They said: We will not cross until it is divided into sections, as it says (Psalms 136:13), “Who divided the Sea of Reeds into sections.” Moses said to them: Arise and cross!. They said: We will not cross until it becomes solid matter. So Moses took his staff and struck the sea, and it became mud, as it says (Habakkuk 3:15), “You led Your horse into the sea, onto solid waters.” Moses said to them: Arise and cross! They said: We will not cross until it becomes a desert. So Moses took his staff and struck the sea, as it says (Psalms 106:9), “He led them through the depths as if it were the desert.” Moses said to them: Arise and cross! They said: We will not cross until it becomes all smashed up into particles. So Moses took his staff and struck the sea, as it says (Psalms 74:13), “You smashed the sea with Your might.” Moses said to them: Arise and cross! They said: We will not cross until it becomes a bed of rocks. He took his staff and struck the sea, as it says (there), “You broke the heads of crocodiles on the water.” And they could not be broken like this except on rocks. Moses said to them: Arise and cross! They said: We will not cross until it becomes dry land. So Moses took his staff and struck the sea, as it says (Psalms 66:6), “He turned the sea into dry land,” and (Exodus 14:29), “And the children of Israel walked on dry land in the midst of the sea.” Moses said to them: Arise and cross! They said: We will not cross until it becomes walls. So Moses took his staff and struck the sea, as it says (Exodus 14:22), “And the water became a wall for them, on their right and on their left.” Moses said to them: Arise and cross! They said: We will not cross until goatskins (nodot) [to drink from] appear before us. So Moses took his staff and struck the sea, as it says (Exodus 15:8), “[The walls] stood like a stack (ned) of flowing water.” (And where do we learn that between the sections, fire came down and, as it says [Isaiah 64:1], “Like fire kindles brushwood, and fire boils water to announce Your name to Your antagonists”?) And so the goatskins would draw oil and honey into the mouths of the babies, who would nurse from them, as it says (Deuteronomy 32:13), “He nursed him with honey from the rock.” And some say that fresh water flowed from the sea, and they would drink it between the sections of the sea, since seawater is usually salty, for it says, “flowing,” which always means sweet, as it says (Song of Songs 4:15), “A well of fresh water, flowing from the Lebanon.” And the Clouds of Glory were above them, so that the sun would not oppress them. And this is how the Israelites crossed the water, in order that they would feel no pain.
Rabbi Eliezer would say: The sea depths were arched over them from above, and the Israelites crossed through, so that they would feel no pain. Rabbi Elazar and Rabbi Shimon would say: The upper waters and the lower waters tossed the Egyptians, as it says (Exodus 14:27), “The Eternal tossed the Egyptians into the sea.”