창세기 2:6의 탈무드

³¹Gen. rabba13(11). It is called by five names: fog, canopy, cloud, prince, and storm-cloud. From where “fog”? And fog rose from the earth³²Gen. 2:6.. “Thick cloud,” [which thickens the sky]³³Corrector’s addition from Gen. rabba., behold, I shall come to you in a canopy of cloud³⁴Ex. 19:9.. “Cloud”, because it makes people meek with one another. “Prince” because it turns owners of houses into princes: He raises rain-clouds from the ends of the earth³⁵Ps. 135:7.. “Storm-clouds” because it turns the sky into multiple visions³⁶Deriving the unexplained word as pilpel form of חזה “to have a vision”.: The Eternal makes storm clouds³⁷Sach. 10:1..

Rebbi Joḥanan said, when you collect from your threshing floor and your wine press¹⁴⁹Deut. 16:13.. From the waste of the threshing floor and the wine press you make your thatching¹⁵⁰The verse in Deut. describes the festival of Tabernacles which, as the name indicates, is characterized by the obligation to dwell in a sukkah. The verse hints at the rule of the Mishnah that the roof of the sukkah has to be made from agricultural waste (which is grown from the earth but as waste is not subject to impurity even if cut and wetted. It is possible that R. Joḥanan reads אספ like Arabic “to have regret” to have waste rather than usable produce.) Babli 12a.. Rebbi Simeon ben Laqish said, and mist rose from the earth¹⁵¹Gen. 2:6. This refers to the standard interpretation of Lev. 23:43 that the Children of Israel dwelt in huts in the desert, when in reality they dwelt in tents. Therefore the ‘huts” are taken as the Divine cloud cover which shielded the encampment (as spelled out in the Targumim to Lev. 23:43), which R. Simeon ben Laqish takes as formed by mist from the earth; thatching has to imitate the cloud cover arising from the earth. Babli 11b.. Rebbi Tanḥuma said, each of them follows his own opinion. Rebbi Joḥanan who said that the clouds were above infers it from when you collect. Rebbi Simeon ben Laqish who said that the clouds were below infers it from the clouds. Rebbi Abbin said, each of them follows his own opinion. Rebbi Joḥanan compares it to one who sends to another an amphora and its pitcher. Rebbi Simeon ben Laqish compares it to one who says to another, bring your box and take wheat for yourself¹⁵²R. Joḥanan also agrees that the roof of the sukkah has to symbolize clouds. He does not agree that clouds are generated by mist from the earth but are sent by God to give rain to the farmers. R. Simeon ben Laqish is presumed to think that clouds are generated by the earth and then filled with rain by God. Both agree that the sukkah is a charm to assure abundant rain in the coming wet season. Detailed argument Gen. rabba13(10)..

Mishnah. “Because they are not careful with Niddah²⁰All the rules governing her period; in particular informing her husband that she is forbidden to his sexual attentions. He has to depend on the information she gives him., and ḥallah²¹The gift to the Cohen to be given from bread dough; cf. Introduction to Tractate Ḥallah. Here also the husband is dependent on the information given by his wife that he may eat the bread baked by her., and candle lighting²²Preparing lighting for the Friday evening meal is the duty of the wife (Babli 25b) and should not be delegated to a servant. Since this is an obligation tied to a fixed time it cannot be a biblical commandment as women are not subject to positive commandments tied to fixed times. But in the Halakhah to Mishnah 6 (Note 214) the obligation of the wife to light Sabbath candles is called a (rabbinic) commandment. Cf. Maimonides, Hilkhot Šabbat 3:1..” ²¹²A related homily in the Babli, 31a/32b. The First Man was the blood of the world, as is written²¹³Gen. 2:6., mist would arise from the land. Eve caused him death, therefore they handed the commandment of Niddah to the woman.