Mga Sanggunian sa Talmud para sa Genesis 49:6: Tractate Sefer Torah, Jerusalem Talmud Avodah Zarah, Jerusalem Talmud Megillah & Megillah

Thirteen things were changed in it: They wrote "God created in the beginning" instead of “In the Beginning God Created” (Genesis 1:1). They wrote "I shall make man in My image and likeness" instead of “Let Us make man in Our image and Our likeness” (Genesis 1:26). And "He concluded his work on the sixth day and rested on the seventh day" instead of “And on the seventh day God concluded His work” (Genesis 2:2). They wrote "Male and Female He created him" instead of “them” (Genesis 5:2); "Come, let Me go down instead" of “let Us go down” (Genesis 11:7); "And Sarah laughed among her relatives" instead of “laughed to herself” (Genesis 18:12). They wrote "For in their anger they killed an ox and with their will they uprooted a trough" instead of “For in their anger they killed a man and with their will they slaughtered an ox” (Genesis 49:6), "And Moses took his wife and his sons, and set them upon a carrier of people" instead of “upon a donkey” (Exodus 4:20). They wrote "And the residence of the children of Israel, who lived in the land of Canaan and in Egypt was four hundred thirty years" instead of “And the residence of the children of Israel, who lived in Egypt, was four hundred thirty years” (Exodus 12:40). They wrote "I have not taken one item of value from them" instead of “one donkey” (Numbers 16:15). They wrote "And the short-legged beast" instead of “hare” (Leviticus 11:6). They wrote "Which Hashem your God allotted you to give light to all nations" (Deuteronomy 4:19) inserting the phrase “to give light”. They added to the text “to the sun, the moon, or the whole host of heaven that I did not command” (Deuteronomy 17:3) the words “to serve them” at the end.

Rebbi Onias said, Rebbi Ḥama bar Uqba raised a difficulty: If he wanted to deflect him to another subject³²⁴If R. Joshua’s intention only was to deflect R. Ismael’s inquiry there were many other questions to be asked., he should have removed him to the five indeterminate places in the Torah³²⁵In the absence of masoretic accents it may be difficult to parse a sentence. In Babli sources, this is called “verses that have no decision,” i. e., where to place the caesura. In our masoretic texts only Ex. 25:34 remains undecided in this sense. Parallel sources are Babli Yoma52a/b, Gen. rabba80(5) (Theodor-Albeck #957/958, Sokoloff Geniza Fragments p. 170), Midrash Cant. 1(18), Mekhilta dR. Ismael, Amaleq1, Mekhilta dR. Simeon ben Iohai Epstein-Melamed p. 121, Tanḥuma Bešallaḥ26.The list itself is attributed in most sources to Issy ben Jehudah. [A discussion in principle about this subject is found in ש. קוגוט, המקרא בין טעמים לפרשנות, י־ם תשנד; מ. ברויאר, מקראות שאין להם הכרע, לשוננו נח (תשנה) 189־199.], which are the following: “gift, cursed, tomorrow, almond shaped, rise”. Behold if you choose well the gift or the gift if you do not choose well³²⁶Gen.4:7. They must have read הֲלוֹא אִם־תֵּיטִ֔יב שְׂאֵ֕ת וְאִם֙ לֹא תֵיטִ֔יב but also in the masoretic text הֲלוֹא אִם־תֵּיטִיב֙ שְׂאֵ֔ת there is a stop between תֵּיטִיב֙ and שְׂאֵ֔ת.. For in their rage they killed a man and by their will castrated a cursed ox or cursed be their rage for it is strong³²⁷Gen.49:6–7. It is a question whether to read one or two sentences.. Moses said to Joshua . . go fight Amaleq tomorrow or tomorrow I shall stand on top of the hill³²⁸Ex. 17:9.. On the candelabra four cups almond shaped or almond shaped their knobs and their flowers³²⁹Ex. 25:34..The Eternal said to Moses, you will lie with your fathers and rise or rise will this people and whore³³⁰Deut. 31:16.. Rebbi Tanḥuma added the following: Jacob’s sons came from the field when they heard or when they heard the men were offended³³¹Gen. 34:7. Most translations follow the masoretic punctuation in choosing the first alternative but the German translation by Torczyner et al. (Berlin 1934) which opts for the second.. Rebbi La said, there are things about which one kisses the mouth, as it is said, may he kiss me with the kisses of his mouth³³²This answers R. Ḥama bar Uqba’s question. The verse Cant. 1:2 was chosen because its first part, quoted now, tells R. Ismael to be silent since a person who is kissed on his mouth cannot speak at that time. The first part clearly refers to a male; nevertheless R. Ismael had a point reading the second part as addressing a female since the sentence switches from third to second person, possibly indicating a change of speaker.. Rebbi Isaac said, and me did the Eternal command³³³Deut. 4:14. Here starts a rather defective Genizah fragment (Ginzberg pp. 276–277.). “Me, and me.” Things were said to me that were said to you. And things were said to me alone³³⁴Not everything has to be told to everybody..

Rebbi Onias said, Rebbi Ḥama bar Uqba raised a difficulty: If he wanted to deflect him to another subject³²⁴If R. Joshua’s intention only was to deflect R. Ismael’s inquiry there were many other questions to be asked., he should have removed him to the five indeterminate places in the Torah³²⁵In the absence of masoretic accents it may be difficult to parse a sentence. In Babli sources, this is called “verses that have no decision,” i. e., where to place the caesura. In our masoretic texts only Ex. 25:34 remains undecided in this sense. Parallel sources are Babli Yoma52a/b, Gen. rabba80(5) (Theodor-Albeck #957/958, Sokoloff Geniza Fragments p. 170), Midrash Cant. 1(18), Mekhilta dR. Ismael, Amaleq1, Mekhilta dR. Simeon ben Iohai Epstein-Melamed p. 121, Tanḥuma Bešallaḥ26.The list itself is attributed in most sources to Issy ben Jehudah. [A discussion in principle about this subject is found in ש. קוגוט, המקרא בין טעמים לפרשנות, י־ם תשנד; מ. ברויאר, מקראות שאין להם הכרע, לשוננו נח (תשנה) 189־199.], which are the following: “gift, cursed, tomorrow, almond shaped, rise”. Behold if you choose well the gift or the gift if you do not choose well³²⁶Gen.4:7. They must have read הֲלוֹא אִם־תֵּיטִ֔יב שְׂאֵ֕ת וְאִם֙ לֹא תֵיטִ֔יב but also in the masoretic text הֲלוֹא אִם־תֵּיטִיב֙ שְׂאֵ֔ת there is a stop between תֵּיטִיב֙ and שְׂאֵ֔ת.. For in their rage they killed a man and by their will castrated a cursed ox or cursed be their rage for it is strong³²⁷Gen.49:6–7. It is a question whether to read one or two sentences.. Moses said to Joshua . . go fight Amaleq tomorrow or tomorrow I shall stand on top of the hill³²⁸Ex. 17:9.. On the candelabra four cups almond shaped or almond shaped their knobs and their flowers³²⁹Ex. 25:34..The Eternal said to Moses, you will lie with your fathers and rise or rise will this people and whore³³⁰Deut. 31:16.. Rebbi Tanḥuma added the following: Jacob’s sons came from the field when they heard or when they heard the men were offended³³¹Gen. 34:7. Most translations follow the masoretic punctuation in choosing the first alternative but the German translation by Torczyner et al. (Berlin 1934) which opts for the second.. Rebbi La said, there are things about which one kisses the mouth, as it is said, may he kiss me with the kisses of his mouth³³²This answers R. Ḥama bar Uqba’s question. The verse Cant. 1:2 was chosen because its first part, quoted now, tells R. Ismael to be silent since a person who is kissed on his mouth cannot speak at that time. The first part clearly refers to a male; nevertheless R. Ismael had a point reading the second part as addressing a female since the sentence switches from third to second person, possibly indicating a change of speaker.. Rebbi Isaac said, and me did the Eternal command³³³Deut. 4:14. Here starts a rather defective Genizah fragment (Ginzberg pp. 276–277.). “Me, and me.” Things were said to me that were said to you. And things were said to me alone³³⁴Not everything has to be told to everybody..