اقوال اليهود عن ستة ايام الخلق

Transcription

1 اقوال اليهود عن ستة ايام الخلق وانهم ستة ايام بالمعني اللفظي Holy_bible_1 اليهود يؤمنون بان الخلق هو ست ايام بالمعني الذي نعرفه وهم يعتقدوا ان ايام الخلق هم يوم ريشون=يوم االحد =יום يوم شني=يوم االثنين =יום ראשון שני يوم شليشي=يوم الثالثاء =יום שלישי يوم رفيعي=يوم االربعاء =יום רביעי يوم خميشي=يوم الخميس =יום חמישי يوم ششي=يوم الجمعة =יום ששי يوم شبات=يوم السبت=יום שבת وهم يؤمنون بانهم ايام حقيقية بالمعني الذي نعرفه وليسوا حقب زمنية

2 بل اليهود عندهم تقليد حتي االيوم وهو ان اليوم الثالث وهو يوم الثالثاء وهو يوم شليشي هو يوم البركة المضاعفة الن في هذا اليوم هو الوحيد الذي فيه قال هللا حسن مرتين سفر التكوين 1 9 و قال هللا لتجتمع المياه تحت السماء الى مكان واحد و لتظهر اليابسة و كان كذلك :1 و دعا هللا اليابسة ارضا و مجتمع المياه دعاه بحا ار و ارى هللا ذلك انه حسن 11 :1 11 و قال هللا لتنبت االرض عشبا و بقال يبزر بز ار و شج ار ذا ثمر يعمل ثم ار كجنسه بزره فيه :1 على االرض و كان كذلك 11 فاخرجت االرض عشبا و بقال يبزر بز ار كجنسه و شج ار يعمل ثم ار بزره فيه كجنسه و ارى :1 هللا ذلك انه حسن 11 و كان مساء و كان صباح يوما ثالثا :1 ولهذا اليهود افضل ايام الزيجة عندهم هو يوم الثالثاء منذ القدم من قبل الميالد بكثير حسب ما يسجل التقليد اليهودي النه يعتبروه يوم البركة المضاعف ولهذا قاعات االف ارح اليهودية حتي االن اكثر االيام التي تكون فيها ازدحام في الحجو ازت مسبقا هو يوم الثالثاء الن الكل يريد ان يتم الزيجة يوم الثالثاء باالضافة الي ذلك اقدم بعض اقوال الرباوات اليهود عن ايام الخلق

3 من تفسير ارشي one day: According to the sequence of the language of the chapter, it should have been written, the first day, as it is written regarding the other days, second, third, fourth. Why did Scripture write one? Because the Holy One, blessed be He, was the only one in His world, for the angels were not created until the second day. [i.e., י ום א ח ד is understood as the day of the only One ] So is it explained in Genesis Rabbah يوما واحد وحسب ترتيب اللغوي لالصحاح كان يجب ان يقول اليوم االول حسب ما هو مكتوب عن بقية االيام الثاني الثالث ال اربع ولكن لماذا قال النص واحد الن المقدس المبارك هو كان لوحده في عالمه والمالئكة لم تكن خلقت بعد حتي اليوم الثاني فهو يوم الواحد فهو تم تفسيره في تكوين لل ارباي to separate between the day and between the night: (This happened) after the first light was hidden away, but during the seven (another reading: during the three) days of Creation, the primordial light and darkness served together, both by day and by night. [Medrah Yelammedenu, as quoted in Yalkut Shim oni]

4 ليفصل بين النهار والليل هذا حدث بعد النور االول الذي اختفي ولكن خالل السبعة ايام الخلق ( ق ارءة اخري ثالثة ايام الخلق( كان النور والظلمة يخدموا معا نها ار وليال مد ارش يلميدينو According to the Ramban and early editions of Rashi, it appears that the reading, during the seven days of Creation, is the authentic reading. Ramban, however quotes the Genesis Rabbah, which states that the original primordial light served only during the first three days, until the sun and the moon were suspended in the sky. After that, the primordial light was hidden away, as in Rashi to verse 4. حسب رمبان ونسخ ارشي االولي يظهر انه ق ارءة سبعة ايام الخلق اصيلة... Note also that several early manuscripts and printed editions of Rashi read: but in the seven days of Creation, the primordial light and darkness served, this one by day and this one by night. This is also the reading of Mizrachi, and it appears more accurate than our reading, because, in fact, the light and the darkness did not serve together,

5 وفي تعليقه علي سبعة ايام يقول and for days: The sun serves for half a day, and the moon for half of it, so that you have a full day. and years: At the end of 365 days (other editions: and a 1/4 of a day) they complete their revolution through the twelve constellations of the zodiac, which serve them, and that constitutes a year. (Other editions read: and that is 365 and 1/4 days), and they return and start a second time to revolve on the sphere like their first revolution. الشمس تخدم نصف يوم والقمر نصفه وبهذا يكون يوم كمامل ومنه تتكون سنة 163 يوم... male and female He created them: Yet further (2:21) Scripture states: And He took one of his ribs, etc. The Midrash Aggadah (Gen. Rabbah 8:1, Ber. 61a, Eruvin 18a) explains that He originally created him with two faces, and afterwards, He divided him. The simple meaning of the verse is that here Scripture informs you that they were both created on the sixth [day], but it does not explain to you how they were created, and it explains [that] to you elsewhere. [from Baraitha of the Thirty Two Methods, Method 13]

6 the sixth day: Scripture added a hey on the sixth [day], at the completion of the Creation, to tell us that He stipulated with them, [ you were created] on the condition that Israel accept the Five Books of the Torah. [The numerical value of the hey is five.] (Tanchuma Bereishith 1). Another explanation for the sixth day : They [the works of creation] were all suspended until the sixth day, referring to the sixth day of Sivan, which was prepared for the giving of the Torah (Shab. 88a). [The hey is the definite article, alluding to the well-known sixth day, the sixth day of Sivan, when the Torah was given (ad loc.).] اليوم السادس يضيف هي ( تعريف( علي اليوم السادس عند اكتمال الخلق ليقول لنا انه اكملهم. لليهود الذين يقبلون االسفار الخمسة للتو اره رقم هي هو خمسة وهو يضيف تعريف واضح ليوضح اليوم السادس من سيفان ميد ارش ارباي ريش الخيش

7 Resh Lakish said Ahor means [Man was created] the last on the last day, and kedem [i.e. foremost] means on the first day. In the opinion of Resh Lakish [that is the meaning], i اهور يعني انسان خلق في اخر في اخر يوم وكديم االول يعني اليوم االول وفي ارئ ريش هذا هو المعني. Babylonian Talmud, Hagigah 12a. And for whom did he reserve it? For the righteous in the time to come for it is said: And God saw the light, that it was good;. التلمود البابلي وولمن هو يخدم لالب ارر للوقت االتي النه قال و اري هللا النور انه حسن. Many of the Messianic inferences like this one are actually statements made ii وكثيرين من اليهود المسيانيين يفسرون هذا بمعني حقيقي

8 يوسيفوس موضحا ان الخلق كان اسبوع The First Creation Story in thirty-four and one half verses (Gen 1:1 2:4a). 2 The very familiar seven-day pattern of the account is preserved by Jos., but beyond this the changes introduced are surprisingly numerous, and examining them will surely repay pausing the seemingly disproportionate length of time it will take to do so. iii 3 :1 1 :1 قصة الخلق االولي في 13 ونصف عدد من تكوين الي أ وهو السبعة ايام المعروفة جدا االيام المتتابعين المحفوظة باليهود... Having carefully followed (if not always identically re-expressed) the MT for the First Day, Jos. now begins to race through the remainder of the Week of Creation in a fashion which demands some attention. When God was pleased to separate the heaven from the rest, He placed it above the universe and encrusted it with ice, so that it would be moist and rainy and would give congenial dews to the earth. This is the sum of all that Jos. has happen on the Second Day. The firmament which, in the MT, is created and later named heaven is

9 not mentioned. It is furthermore unclear whether anything is created at this juncture at all, for the ice is rather casually introduced and we are perhaps being led to suppose that it also was taken from the rest from which heaven was separated. However, the events of the Second Day make it clearer than ever that the heaven and earth of the First Day were conceived as an amalgam from which heaven was subsequently separated. Jos., up to this point, has avoided all mention of primeval waters, and so he accounts for the waters which were above the firmament in the above-mentioned fashion, leaving out of consideration altogether the waters which were below the firmament a predicament which will have to be resolved somehow on or by the Third Day. iv ويوسيفوس يستخدم كثي ار تعبير اسبوع الخلق كتاب د ارسة الكتاب اليهودي المشترك فيه الكثير من ال اربوات في تفسير تكوين 1 اجمعوا ال اربوات علي ان الخلق هو ست ايام وايضا

10 another writer of theirs concerning these six days of the creation, who having spoken of the day of judgment, the resurrection of the dead, and the world to come, observes, that the six days' work is an intimation and sign of these things: on the sixth day man was created, and the work was perfected on the seventh; Comment. in Maimon. Hilch. Teshuva, c. 9. sect. 2 يؤكدون ستة ايام الخلق ومن يتكلم عن يوم الدينونة والقيامة لالموات والعالم االتي فالستة ايام هي عالمات لهذه االشياء وفي اليوم السادس خلق االنسان واكتمل الخلق في اليوم السابع هليخ تيشوفا ايضا يوضح اليهود انهم يبدؤون يومهم بمساء الن هللا بدا الخلق في مساء اليوم االول Sepher Shorash. Rad Ut supra. (Sepher Shorash.) rad بل يختلف اليهود بشده في ان االسبوع االول للخلق هل كان هو كان اول اسبوع في نيسان ام اول اسبوع في سبتمبر وهذا يوضح انهم مؤمنين بانه اسبوع واحد فقط

11 بل يقول اليهود الن الخلق ستة ايام فقط من اسبوع من سنة فان الخليقة ستستمر ستة االف سنة فقط And it is a notion that obtains among the Jews, that, answerable to the six days of creation, the world will continue six thousand years. It is a tradition of Elias See Universal History, vol. 1. p. 64 an ancient Jewish doctor, that "the world shall stand six thousand years, two thousand void, two thousand under the law, and two thousand, the days of the Messiah.'' T. Bab. Sanhedrin, fol Avoda Zara, fol And Baal Hatturim observes, there are six "alephs" in the first verse of this chapter, answerable to the six thousand years the world is to continue: Comment. in Gen. i. 1.

12 and R. Gedaliah says, at the end of the sixth millennium the world shall return without form and void, (to its former condition, "tohu" and "bohu",) and the whole shall be a sabbath: and very particular is Shalshelet Hakabala, fol وايضا الموسوعة اليهودية تؤكد حسب اقوال اال ارباوات ان اليوم االول في الخلق هو يوم االحد The Creation. The present usual method among Jews of recording the date of an event is to state the number of years that have elapsed since the creation of the world. It appears to have arisen from an attempt to establish a connection between the lunar cycle of eight years and the Metonic cycle of nineteen years by which this is brought into connection with the solar year, the arrangement being made that by calculations from a fixed point the date of the new moon could always be ascertained by reckoning the number of cycles which had elapsed

13 since the era of the Creation, determined by the mnemonic "beharad" (V05p jpg), الوسيلة الحالية المعتادة بين اليهود لتسجيل االيام هو االحداث ترقم بالسنة من بداية خليقة 19 العالم. ويظهر ت اربط بين ثبات دورة القمر كل ثمان سنوات والدورة كل سنة التي تربطة مع الدورة الشمسية... which refers both the era and the beginning of the lunar cycle to the night between Sunday and Monday, Oct. 7, 3761 B. C. at 11. h. 11⅓ m. P.M ב) referring to the second day, ח to the fifth hour after sunset, and V05p jpg to the 204 minims after the hour). Rühl has shown that the adoption of this era must have taken place between the year 222, when Julius Africanus reports that the Jews still retained the eight-year cycle, and 276, when Anatolius makes use of the Metonic cycle to determine Easter after the manner of the Jews. It may be further conjectured that it was introduced about the year , the first year of the fifth thousand, according to this calculation, and that the tradition which associated its determination with Mar Samuel (d. about 250) is justified. The era of the Creation occurs in the Talmud (Ab. Zarah 9b), but is used for dating for the first time in

14 Sherira Gaon's Epistle (see Azariah dei Rossi, "Me'or 'Enayim," p. 96); but this does not occur in the best manuscripts which date after the Seleucid era. The era of the Creation occurs in Shabbethai Donnolo (c. 946), and in Tanna debe Eliyahu (974). Maimonides used the era of the Creation as well as the Seleucid era and that of the Destruction of the Temple ("Yad," Shemiṭṭah, x. 4). The abrogation of the Seleucid era is attributed to David ibn Abi Zimrah about 1511, but it still remains in use among the Yemenite Jews, most of the manuscripts of the Midrash ha-gadol being dated after it. Ideler, Handbuch der Chronologie, 1825, pp , 568, 583; Lewisohn, Gesch. des Jüdischen Kalenderwesens, pp ; F. Rühl, Der Ursprung der Jüdischen Weltära, in Deutsche Zeitschrift für Geschichtswissenschaft, 1898, pp. 185, 202; idem, Chronologie der Mittelalters, pp. 184, 189 et seq., Berlin, 1897; S. L. Rappaport, in Busch's Kalendar for 1884;

15 Seder'Olam; Abraham b. Hiyya, Sefer ha-'ibbur, iii.; Isaac Israeli, Yesod'Olam, iv. هذه فقط امثلة قليلة لتوضيح ان الفكر اليهودي من قبل الميالد وبعده عن الخلق هو اسبوع فقط ستة ايام بالمعني المعروف من االحد الي السبت والمجد هلل دائما i Huckel, T. (1998). The Rabbinic Messiah (Ge 1:2). Philadelphia: Hananeel House. ii Huckel, T. (1998). The Rabbinic Messiah (Ge 1:4). Philadelphia: Hananeel House. 2 Within the confines of the present investigation, the use of such terminology as has resulted from, and been popularized through, modern criticism of the Pentateuch implies nothing respecting the legitimacy (much less the relevance to our purposes) of all or any of this criticism.

16 iii Franxman, T. W. (1979). Vol. 35: Genesis and the Jewish antiquities of Flavius Josephus. Biblica et orientalia (37). Rome: Biblical Institute Press. iv Franxman, T. W. (1979). Vol. 35: Genesis and the Jewish antiquities of Flavius Josephus. Biblica et orientalia (40). Rome: Biblical Institute Press.