Talmud sobre Gênesis 34:15

אַךְ־בְּזֹ֖את נֵא֣וֹת לָכֶ֑ם אִ֚ם תִּהְי֣וּ כָמֹ֔נוּ לְהִמֹּ֥ל לָכֶ֖ם כָּל־זָכָֽר׃

Sob esta única condição <span class="x" onmousemove="Show('perush','O termo hebraico aqui não é consentiremos, senão aqui está oculta a forma pela qual enganararam aos habitantes de Chekhem, sem mentir para eles. Disseram “neot lakhem”, e não “teotu lánu”, ou seja, seremos bem vistos por vocês, e não se vocês fizerem isto, vocês serão bem vistos (quer dizer: “aceitos”) por nós. Exatamente por isto, o estrupador fê-lo apressadamente, pensando que com isto ganharia mais rapidamente a menina. Compare a pessoa do verbo aqui em hebraico, com o que entendeu o moço (no verso 23), ao relatar a seus concidadãos.');" onmouseout="Hide('perush');">consentiremos</span>; se vos tornardes como nós, circuncidando-se todo varão entre vós;

Jerusalem Talmud Avodah Zarah

HALAKHAH: “The following are the holidays of the Gentiles,” etc. ⁶⁹A reformulated parallel is in Berakhot8:7, Notes 157–160. Rav said ‘edehen and Samuel said `edehen. He who said ‘edehen, they are their witnesses⁷⁰Is.44:9.. He who said `edehen, for the day of their misfortune is near⁷¹Deut. 32:35.. Rav said me`abberim, and Samuel said me‘abberin⁷²The technical term for intercalation in the calendar, adding a month.. He who said me`abberin, one adds a limb to it. He who said me‘abberin, like a pregnant woman. Rav said ye`utu, and Samuel said, ye‘utu⁷³The condition for a benediction over fire at the end of the Sabbath is that one have use of it.. He who said ye`utu, but with this we shall be agreeable to you⁷⁴Gen. 34:15.. He who said ye‘utu, to know, to inform the weary of wisdom⁷⁵Is. 50:4..

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Jerusalem Talmud Berakhot

“One does not recite the benediction over a lamp unless one has profited from its light.” Rav says y^e’utu, and Samuel says y^e‘utu¹⁵⁷Under the influence of Accadic, Babylonian Jews early on had lost the difference between aleph (’) and ayin(‘) (and he, ḥet); they re-acquired the differences only later under the influence of Arabic. Similarly, under the influence of Greek, in the speech of most Galileans also aleph and ayin had become silent. Since the Mishnah was transmitted orally, there was no difference in pronunciation between the two silent consonants and the interpretation of the words depended on whether one was imagining one or the other.
The particular case here is not discussed in the Babli. The examples from Eruvin and Avodah zarah are discussed following these Mishnayot in the Babli where at other places one also finds examples of a silent ח (Beẓah35b) and switches between ס (s) and צ (ss) (Bava qama 116b). In most cases, roots of Rabbinic expressions are sought in Biblical Hebrew.. He who says y^e’utu, (Gen. 34:15) “But with this we shall be agreeable (nē’ôt) to you.” He who says y^e‘utu, (Is. 50:4) “To know, to inform (lā‘ût) the weary of wisdom.” There (Mishnah Erubin 5:1) we have stated: How does one complete cities¹⁵⁸“Completion” is the determination of a rectangle oriented NS, EW whose edges are distant 2000 cubits from the last house of the city in that direction.? Rav says m^e’abb^erin, and Samuel says m^e‘abb^erin. He who says m^e’abb^erin, one adds a limb (אבר) to it. And he who says m^e‘abb^erin, like a pregnant (עוברה) woman. There (Mishnah Avodah Zarah 1:1) we have stated: Before the holidays of the Gentiles¹⁵⁹One may not trade with them.. Rav says ‘êdêhen and Samuel says ’êdêhen. He who says ’êdêhen, (Deut. 32:35) “For the day of their misfortune (אידם) is near.” He who says ‘êdêhen, (Is.44:9) “They¹⁶⁰The idols. In the Babli (Avodah zarah 2a), the interpretation of this verse takes up several pages. are their witnesses (עידיהם), may they neither see nor know, so that they may come to naught.” How does Samuel deal with Rav’s reason? They are their witnesses, in the future they will bring to naught their worshippers on the day of judgment.

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