Mga Sanggunian sa Talmud para sa Genesis 31:47: Jerusalem Talmud Sanhedrin, Jerusalem Talmud Demai, Jerusalem Talmud Sotah & Megillah

³⁸Babli 99a, Sifry Num. 112. It is written³⁹Num. 15:31.: For he showed contempt for the Eternal’s Word. Not only if he was contemptuous of the teachings of the Torah, from where if he denied one verse, one Aramaic expression, one argument de minore ad majus? The verse says, His command he violated. One verse, Lotan’s sister was Timna`⁴⁰Gen. 36:22; cf. Gen. rabba 82(15).. One Aramaic expression, Laban called it Yegar Sahadu̅ta̅⁴¹Gen. 31:47. In Gen. rabba 72(12) the expression is characterized as Syriac.. One argument de minore ad majus: For Cain would be avenged sevenfold, etc.⁴²Gen. 4:24. While Lemekh’s song violates the formal rules of an argument de minore ad majus, the verse is Divine approval of poetry..

“The following are the towns that were permitted in the district of Naveh⁹⁹Appears in the Yerushalmi also as Nineveh (Taäniot 1:1), in the center of the Bašan plateau. The text is also in Tosephta Ševiït 4:8. In the Tosephta: “Towns that were permitted in the district of Nave and became forbidden.” As Arab village, Nowa. The text from Reḥov reads: העיירות שהן ספק בתחום נווה ציר וצייר וגשמיי וזיזון ורנב .וחרבתה ואיגרי חותם וכרכרה דבר הרג. “The towns that are questionable (whether Jewish or Gentile) in the district of Naveh: Ṣaria, Ṭeriya, Jasim, Zizun, Regeb (?), the ruin and wall of ḥṭm, the palisades of Bar hrg.”: Ṣaria¹⁰⁰Tosephta mss.: ציר וצייר, Rome ms. צורן צייר. The identifications here are S. Klein’s. The place is E. of Nave, N. of Ṭeriya., Ṭeriya, Jasim¹⁰¹The reading of the Rome Yerushalmi and Vienna Tosephta mss. is גשמי וזיזיון, the Erfurt ms. has גושמי וזיזין. Jasim is N. of Naveh, Zizun to the SE., Zizun, the stone heaps of ḥṭm¹⁰²In the Tosephta: ויגרי טב. For יגר, cf. Gen. 31.47. Identified by S. Klein as ‘Otman, E. of Zizun., Aldanba the ruin¹⁰³Rome ms. ונדב חרבותה, Tosephta mss. ודנב חורבתא. Aldanba is E. of Naveh (S. Klein)., the palisades of Bar hzrg¹⁰⁴Rome ms.: דבר הורג. Tosephta mss.: דבית הרב. The place of this fortification has not been identified. S. Klein identifies the name ḥzrg as Nabatean (maybe from زرج “shoot of vine”)..”

HALAKHAH: It was stated in the name of Rebbi Jehudah: Any place where it was said in any of these expressions: you begin and say, thus, and thus⁴³The first and last expressions were mentioned in the Mishnah. כה “thus” is the introduction to the priests’ blessing, Num. 6:23., it means in the holy language. Rebbi Eleazar said, the defining paradigm for all is: “Moses would speak and God would answer him by voice⁴⁴Ex. 19:19. This is not a reference to the statement of R. Jehudah, but to the argument of the Mishnah. While in that verse, the root ענה does not have the meaning of “to begin to speak” but “to answer”, the mention of קול “voice”, which was in Hebrew, transfers to the recitation of the Levites, who have to speak בְּקוֹל רָם “in the voice of the High”, where High is a Title of God, Is. 56:15; cf. below, Note 61..” Rebbi Ḥaggai objected, is there not written, “Laban and Bethuel began⁴⁵Gen. 24:50. As noted later, they spoke Aramaic.,” if you say because of “beginning” only, is there not written “and said⁴⁶That verse contains both roots, ענה and אמר, even if they are separated by the names of the speakers. Therefore, the argument of R. Jehudah is invalid.”? If you want to say, by “saying” only, is there not written “from the Eternal came the word”⁴⁷This is a counter-argument. Since Laban and Bethuel admitted that the betrothal of Rebecca was a word of the Eternal, did they not speak Hebrew at that moment?? If you want to say, in the holy language, is there not written “the stone heap of testimony⁴⁸Gen. 31:47. Since Laban had to translate Jacob’s גַלְעֵד into Aramaic, it follows that he did not speak Hebrew.”? If you want to say, before the Torah was given, is there not the text of the declaration of tithes⁴⁹Deut. 26:16. However, there only the root אמר is used. which may be recited in any language⁵⁰Cf. Mishnah 1.?