Mga Sanggunian sa Talmud para sa Genesis 34:15: Jerusalem Talmud Eruvin, Jerusalem Talmud Avodah Zarah, Jerusalem Talmud Shabbat & Jerusalem Talmud Berakhot

²⁵This is a re-arranged and slightly shortened paragraph from Berakhot 8:7, Notes 157–158. In the last example, from Avodah zarah, the text in Berakhot attributes the word with ע to Rav and with א to Samuel. This also is required by the text here. Rav says meˋabberin, and Samuel says me′abberin. He who says meˋabberin, one adds a limb (אבר) to it. And he who says me‘abberin, like a pregnant (עוברה) woman. There, we have stated²⁶Mishnah Berakhot 8:7.: “One does not recite the benediction over a lamp unless one has profited from its light.” Rav says yeˋutu, and Samuel says ye‘utu. He who says ye′utu, but with this we shall be a Greeable to you²⁷Gen. 34:15.. He who says ye‘utu, to know, to inform the weary of wisdom²⁸Is. 50:4.. There we have stated²⁹Mishnah Avodah zarah 1:1.: “Before the holidays of the Gentiles.” Rav stated ˋedehen and Samuel stated ‘edehen. He who says ˋedehen, for the day of their misfortune(אידם) is near³⁰Deut. 32:35.. He who says ‘edehen, they are their witnesses (עידיהם)²¹Any built-up area in which from one house to the next there are less than 70⅔ cubits, is considered as 4 cubits in this respect., etc. 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.

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 witnesses<sup>70</sup>Is.44:9.. He who said `edehen, for the day of their misfortune is near⁷¹Deut. 32:35.. Rav said me`abberim, and Samuel said me‘abberin<sup>72</sup>The 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‘utu<sup>73</sup>The 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..

¹⁰³This paragraph also appears in Ḥagigah 1:1 (76a l. 31, צ) in addition to Yebamot 8:1. It is difficult to establish which text is the original since both “there” and “here” are used to point to Mishnah Ḥagigah. What does Rebbi Jehudah say in this case? Let us hear from the following: Rebbi Joḥanan ben Dahavai said in the name of Rebbi Jehudah, neither does the blind one¹⁰⁴Tosephta Ḥagigah 1:1. Babli Ḥagigah2a, Sanhedrin 4b, Arakhin 2b.. Nobody says “neither” unless he agree with the preceding statement¹⁰⁵The Babylonian texts do not support the interpretation given here.. The argument of Rebbi Jehudah seems to be inverted. There¹⁰⁶In Ḥagigah. he says except, but here he says including. Rebbi Jehudah and the rabbis explain the same verse¹⁰⁷Gen. 17:14: An uncircumcised male who refuses to circumcise the prepuce of his flesh .…. Rebbi Jehudah emphasizes male, the rabbis emphazise uncircumcised. Why does the verse add male¹⁰⁸This interpretation disregards the existence of societies practicing female circumcision.? Only if he be totally male. But Rebbi Jehudah emphasizes male, why does the verse add uncircumcised? Even if he is only partially uncircumcised. But here¹⁰⁹In Ḥagigah., all your maleness, except the hermaphrodite.