Mga Sanggunian sa Talmud para sa Genesis 30:21: Jerusalem Talmud Berakhot & Berakhot

In the house of Yannai they said, if she is sitting on the birthing stool. Hence, before that he should pray, because of (Jer. 18:6) “Lo, like clay in the potter’s hand²¹²“… Are you in My hand, House of Israel.” This seems to imply, in the opinion of the Yerushalmi, that for Gentiles the laws of nature will not be changed and the sex of the child is determined at conception, or, in the opinion of the Babli (60a), in extraordinary cases at least during the first 40 days of pregnancy when the fetus is not yet a living being. The Babli declares that in all cases, the laws of nature prevail and that the sex change of Dinah is no proof since “one does not bring a proof from miracles.” It would be presumptuous for anybody to assume that he is on the level of the Patriarchs for whom God used to perform wonders. …” Rebbi Yehudah ben Pazi²¹³The name is missing here in the Venice print and the Leyden manuscript. It is given in the Rome manuscript and the parallel Bereshit rabba 72(6). In the latter source, R. Jehudah ben Pazi is in opposition to the house of Rebbi Yannai and says that even if labor has started, as long as the baby is not born one may pray because of the verse from Jeremiah. in the name of the house of Yannai: The main pregnancy of Dinah was as a male. After the prayer of Rachel, she became a female. That is (Gen. 30:21): “Afterwards, she gave birth to a daughter and called her name Dinah.” After the prayer of Rachel, she became a female. And Rebbi Yehudah ben Pazi in the name of the house of Rebbi Yannai: Our mother Rachel was of the early prophetesses²¹⁴In both versions of the Tanḥuma (Buber Wayeẓe 19, Standard Wayeẓe 8), Leah was the prophetess who knew that Jacob would have 12 sons and if she had 7 sons then her sister would be left with only one son, less than any of the maids. She therefore prayed that her pregnancy should be that of a girl. All Midrashim derive the name of Dinah not from דין “law, lawsuit”, but from די “enough”, meaning “we already have enough boys.”. She said, another one will be from me. That is what is written (Gen. 30:24): “May the Eternal add me another son.” She did not say other sons, but another son will be from me.

HALAKHAH: “He who enters a fortified place says two prayers, one when he enters and one when he leaves.” What does he say when he enters? May it be Your pleasure, o Eternal, my God and God of my fathers, that You will bring me into this fortress for peace. When he leaves, he says: May it be Your pleasure, o Eternal, my God and God of my fathers, etc. “Ben Azai said four, two when he enters and two when he leaves.” When he is about to enter, he says: May it be Your pleasure, o Eternal, my God and God of my fathers, that You will bring me into this fortress for peace. After he entered, he says: I thank You, o Eternal, my God and God of my fathers, that I entered in peace; so may it be Your pleasure that You will lead me out of it for peace. When he wants to leave, he says: May it be Your pleasure, o Eternal, my God and God of my fathers, that You will lead me out from this fortress in peace. When he left, he says: I thank You, o Eternal, my God and God of my fathers, that You made me leave in peace; so may it be Your pleasure that You will lead me to my house for peace (or, to place X for peace.)²¹⁷There are parallels to these prayers in the Tosephta (6:16) and the Babli (60a). The Tosephta has only three prayers: Before entry, after entry and after exit. It is to be noted that in the version of the Yerushalmi, the prayer after entry really is also a prayer for safe exit and the third prayer repeats the second part of the prayer after safe entry. The printed version of the Babli has four prayers; the prayer after safe entry only gives thanks for that and is not a prospective prayer for safe exit. This would best be described by the words of Ben Azai. The Spanish print in Śeridei Bavli (Dimitrovsky) fol. 49 has only two prayers, corresponding to the opinion of the first Tanna in the Mishnah, which is disregarded in the other versions: “What does he say when he enters? May it be Your pleasure, o Eternal, my God, that you will let me leave this fortress for peace. When he left, he says: I thank You that You guided me out of this fortress for peace, and just as You led me out in peace, so let me travel in peace, lead me in peace, and save me from the hand of any enemy or ambush on the road. Praise to You, Eternal, Who listens to prayer.” The doxology that makes this a benediction is found only in the Spanish incunabula print and in Kolbo §87; it is expressly denied, in the tradition of the Babli, by Ravad (R. Abraham ben David of Posquières) in his critique of R. Zeraḥiah Halevi in Alfassi. That means²¹⁸This is an editorial note; in the Babli (60a) a slightly different version is attributed to Rav Mattanah. The prayer has to be said only if there is an actual danger in entering the fortress. The difference between Gentile and Jewish populations is not in the Babli; there the problem is the question whether “one judges and kills” in the fortress. In the first version, one does not have to recite the benediction if there are courts that enforce the laws by executing criminals; in the second version one has to recite the prayer anyhow since the police, when confronted with an unsolved crime, might be tempted to frame a stranger who, not knowing any good local lawyer, is in grave danger of being convicted. By contrast, so the interpretation of R. Abraham al-Ashbili, the Yerushalmi recommends the prayer even at a Jewish place if lawless and criminal elements there can kill with impunity., if it is inhabited by Gentiles, but if it is inhabited by Jews, he does not have to recite the benedictions. But if it was a place where they kill, even in a Jewish dwelling he must recite the benediction.

Then prayer [in such circumstances] is of no avail ! Rab Joseph quoted in objection : "And afterwards she bore a daughter and called her name Dinah" (Gen. xxx. 21). What means "and afterwards"? Rab said: After Leah passed judgment on herself, saying, "Twelve tribes are destined to issue from Jacob — six have issued from me and four from the handmaids, that makes ten ; if this child [which is expected from me] be a male, my sister Rachel will not even be like one of the handmaids." Immediately [the child in the womb] was changed to a daughter; as it is said, "And she called her name Dinah [judgment]"! We may not quote a miraculous event [against the Mishnah].