Mga Sanggunian sa Talmud para sa Genesis 25:29: Jerusalem Talmud Sanhedrin & Jerusalem Talmud Berakhot

HALAKHAH: “The deviant and rebellious son,” etc. Rebbi Zeˋira, Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish. It is written: If a man would concoct against his neighbor to kill him slyly⁷Ex. 21:14. The argument is an almost untranslatable pun, identifying the two meanings of the root זוד “to plot, to be mischievous” and “to cook” (Babli 69a). (Gesenius-Buhl also notes the two meanings for the root; modern Jewish lexicographers following Ben Jehudah prefer to derive the hapax “to cook” from a root נזד.). When does he become a man? When he concocts. When is he done cooking? When his palm⁸Palm as anatomic detail denotes the mons veneris of a woman (Yebamot 1:2, Note 143); it is used here for the corresponding pubic area of the man. expands. A simile: If the seed is fully cooked inside, the pot becomes black on the outside. Rebbi Zeˋira said that Rebbi Shila bar Bina stated: If a man have a son, not that the son be a father. From the moment that he may come to a woman and make her pregnant, he is a potential father, not a son⁹While it is accepted that from the age of 9 years a male may be able to have full intercourse with a woman (Yebamot 3:10 Note 143), he cannot be held responsible for his actions before he reaches age 13. Therefore, he can be a responsible father only at age 13. The Babli (68b,69b) and the Yerushalmi (Yebamot 10:14, Notes 209–211; copied Qiddušin 1:2 59c l. 26, p. 73) recognize the fact that an underage male may become a father. The son born to an underage father can never become deviant and rebellious since he is not the son of a man as required by the verse.. But the Torah said, a son, not a father. It parallels what Rebbi Yasa said in the name of Rebbi Sabbatai: The entire period of a “deviant and rebellious son” is only six months¹⁰Since everywhere in talmudic literature the period between onset of female puberty and full feminine development is taken to be six months, the same is asserted here for the male. In the Babli, 69a, R. Sabbatai determines this period as three months..

When Rebbi Yassa died, Rebbi Ḥiyya bar Abba received his mourners⁴⁸I. e., Rebbi Yasa’s immediate family and possibly students. A mourner returning from the burial has to receive the first meal from others; the mourners were received with food so that they could go home and prepare the next meal themselves. Rebbi Ḥiyya bar Abba did allow meat and wine for this first meal. (In Galilee, under the influence of late Greek, every ב was pronounced ν; ווה stands for בּא in Rebbi Ḥiyya’s name.) and gave them meat to eat and wine to drink. When Rebbi Ḥiyya bar Abba died, Rebbi Samuel bar Rav Isaac received his mourners and gave them meat to eat and wine to drink. When Rebbi Samuel bar Rav Isaac died, Rebbi Zeïra received his mourners and gave them lentils to eat, saying that this was the tradition⁴⁹It is quoted in Babli Baba batra16b as a Galilean tradition (transmitted by Rabba bar Mari, a student of Rebbi Joḥanan) that Jacob prepared a meal of lentils (Gen. 25:29) for his father Isaac as the first meal after the burial of Abraham. The same tradition is given anonymously in the Galilean Midrash Bereshit rabba 63:16. The substitution of eggs used today instead of lentils is Babylonian (Baba batra 16b). Even though Rebbi Zeïra was Babylonian, the practice might have been that of the city of Rebbi Samuel bar Rav Isaac.. When Rebbi Zeïra was dying he commanded and said: “You should not accept mourning for me this day, tomorrow consolers.⁵⁰It is not very clear what Rebbi Zeïra was commanding to his students; also the text is quoted in very different forms by Nachmanides (Torat Haädam; ed. Chavel, p. 144) and those who quote from the latter. The only consistent interpretation is that of Levi Ginzberg: Rebbi Zeïra told his students not to be among the mourners the first day nor among those who arrange meals of consolation the next day. While he was a Babylonian by birth, he objected to the Babylonian practice that students mourn only one day for their teacher (Babli Moëd Qaṭan 25b) but wanted them to mourn for him the entire seven days (or not at all).
מרזחיּא are those who arrange the meal for the mourners, מַרְזֵחַ; as Levi Ginzberg points out, this meaning in Galilean (not Babylonian) Aramaic is clear from Targum Sheni on Esther 1:2, towards the end.”