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33 results for "abimelech"
1. Septuagint, Tobit, 3.14, 3.17 (th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •abimelech, king of gerar Found in books: Gera (2014), Judith, 263, 406
3.14. Thou knowest, O Lord, that I am innocent of any sin with man, 3.17. And Raphael was sent to heal the two of them: to scale away the white films of Tobits eyes; to give Sarah the daughter of Raguel in marriage to Tobias the son of Tobit, and to bind Asmodeus the evil demon, because Tobias was entitled to possess her. At that very moment Tobit returned and entered his house and Sarah the daughter of Raguel came down from her upper room.
2. Hebrew Bible, Proverbs, 6.31 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •abimelech (king of gerar) Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 457
6.31. "וְנִמְצָא יְשַׁלֵּם שִׁבְעָתָיִם אֶת־כָּל־הוֹן בֵּיתוֹ יִתֵּן׃", 6.31. "But if he be found, he must restore sevenfold, He must give all the substance of his house.",
3. Hebrew Bible, Joel, 1.8 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •abimelech, king of gerar Found in books: Gera (2014), Judith, 263
1.8. "אֱלִי כִּבְתוּלָה חֲגֻרַת־שַׂק עַל־בַּעַל נְעוּרֶיהָ׃", 1.8. "Lament like a virgin girded with sackcloth For the husband of her youth.",
4. Hebrew Bible, Psalms, 41.10, 102.8 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •abimelech, king of gerar Found in books: Gera (2014), Judith, 263, 368
102.8. "שָׁקַדְתִּי וָאֶהְיֶה כְּצִפּוֹר בּוֹדֵד עַל־גָּג׃", 41.10. "Yea, mine own familiar friend, in whom I trusted, who did eat of my bread, Hath lifted up his heel against me.", 102.8. "I watch, and am become like a sparrow that is alone upon the housetop.",
5. Hebrew Bible, Genesis, 2.25, 3.16, 12.10-12.20, 20.2-20.7, 20.15, 21.22, 26.8, 26.10, 26.28-26.31, 37.34, 43.32 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •abimelech (king of gerar) •abimelech, king of gerar Found in books: Gera (2014), Judith, 139, 159, 263, 368, 406; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 514
2.25. "וַיִּהְיוּ שְׁנֵיהֶם עֲרוּמִּים הָאָדָם וְאִשְׁתּוֹ וְלֹא יִתְבֹּשָׁשׁוּ׃", 3.16. "אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃", 12.11. "וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל־שָׂרַי אִשְׁתּוֹ הִנֵּה־נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת־מַרְאֶה אָתְּ׃", 12.12. "וְהָיָה כִּי־יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ׃", 12.13. "אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃", 12.14. "וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃", 12.15. "וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃", 12.16. "וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃", 12.17. "וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃", 12.18. "וַיִּקְרָא פַרְעֹה לְאַבְרָם וַיֹּאמֶר מַה־זֹּאת עָשִׂיתָ לִּי לָמָּה לֹא־הִגַּדְתָּ לִּי כִּי אִשְׁתְּךָ הִוא׃", 12.19. "לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃", 20.2. "וַיֹּאמֶר אַבְרָהָם אֶל־שָׂרָה אִשְׁתּוֹ אֲחֹתִי הִוא וַיִּשְׁלַח אֲבִימֶלֶךְ מֶלֶךְ גְּרָר וַיִּקַּח אֶת־שָׂרָה׃", 20.3. "וַיָּבֹא אֱלֹהִים אֶל־אֲבִימֶלֶךְ בַּחֲלוֹם הַלָּיְלָה וַיֹּאמֶר לוֹ הִנְּךָ מֵת עַל־הָאִשָּׁה אֲשֶׁר־לָקַחְתָּ וְהִוא בְּעֻלַת בָּעַל׃", 20.4. "וַאֲבִימֶלֶךְ לֹא קָרַב אֵלֶיהָ וַיֹּאמַר אֲדֹנָי הֲגוֹי גַּם־צַדִּיק תַּהֲרֹג׃", 20.5. "הֲלֹא הוּא אָמַר־לִי אֲחֹתִי הִוא וְהִיא־גַם־הִוא אָמְרָה אָחִי הוּא בְּתָם־לְבָבִי וּבְנִקְיֹן כַּפַּי עָשִׂיתִי זֹאת׃", 20.6. "וַיֹּאמֶר אֵלָיו הָאֱלֹהִים בַּחֲלֹם גַּם אָנֹכִי יָדַעְתִּי כִּי בְתָם־לְבָבְךָ עָשִׂיתָ זֹּאת וָאֶחְשֹׂךְ גַּם־אָנֹכִי אוֹתְךָ מֵחֲטוֹ־לִי עַל־כֵּן לֹא־נְתַתִּיךָ לִנְגֹּעַ אֵלֶיהָ׃", 20.7. "וְעַתָּה הָשֵׁב אֵשֶׁת־הָאִישׁ כִּי־נָבִיא הוּא וְיִתְפַּלֵּל בַּעַדְךָ וֶחְיֵה וְאִם־אֵינְךָ מֵשִׁיב דַּע כִּי־מוֹת תָּמוּת אַתָּה וְכָל־אֲשֶׁר־לָךְ׃", 20.15. "וַיֹּאמֶר אֲבִימֶלֶךְ הִנֵּה אַרְצִי לְפָנֶיךָ בַּטּוֹב בְּעֵינֶיךָ שֵׁב׃", 21.22. "וַיְהִי בָּעֵת הַהִוא וַיֹּאמֶר אֲבִימֶלֶךְ וּפִיכֹל שַׂר־צְבָאוֹ אֶל־אַבְרָהָם לֵאמֹר אֱלֹהִים עִמְּךָ בְּכֹל אֲשֶׁר־אַתָּה עֹשֶׂה׃", 26.8. "וַיְהִי כִּי אָרְכוּ־לוֹ שָׁם הַיָּמִים וַיַּשְׁקֵף אֲבִימֶלֶךְ מֶלֶךְ פְּלִשְׁתִּים בְּעַד הַחַלּוֹן וַיַּרְא וְהִנֵּה יִצְחָק מְצַחֵק אֵת רִבְקָה אִשְׁתּוֹ׃", 26.28. "וַיֹּאמְרוּ רָאוֹ רָאִינוּ כִּי־הָיָה יְהוָה עִמָּךְ וַנֹּאמֶר תְּהִי נָא אָלָה בֵּינוֹתֵינוּ בֵּינֵינוּ וּבֵינֶךָ וְנִכְרְתָה בְרִית עִמָּךְ׃", 26.29. "אִם־תַּעֲשֵׂה עִמָּנוּ רָעָה כַּאֲשֶׁר לֹא נְגַעֲנוּךָ וְכַאֲשֶׁר עָשִׂינוּ עִמְּךָ רַק־טוֹב וַנְּשַׁלֵּחֲךָ בְּשָׁלוֹם אַתָּה עַתָּה בְּרוּךְ יְהוָה׃" 26.31. "וַיַּשְׁכִּימוּ בַבֹּקֶר וַיִּשָּׁבְעוּ אִישׁ לְאָחִיו וַיְשַׁלְּחֵם יִצְחָק וַיֵּלְכוּ מֵאִתּוֹ בְּשָׁלוֹם׃", 37.34. "וַיִּקְרַע יַעֲקֹב שִׂמְלֹתָיו וַיָּשֶׂם שַׂק בְּמָתְנָיו וַיִּתְאַבֵּל עַל־בְּנוֹ יָמִים רַבִּים׃", 43.32. "וַיָּשִׂימוּ לוֹ לְבַדּוֹ וְלָהֶם לְבַדָּם וְלַמִּצְרִים הָאֹכְלִים אִתּוֹ לְבַדָּם כִּי לֹא יוּכְלוּן הַמִּצְרִים לֶאֱכֹל אֶת־הָעִבְרִים לֶחֶם כִּי־תוֹעֵבָה הִוא לְמִצְרָיִם׃", 2.25. "And they were both naked, the man and his wife, and were not ashamed.", 3.16. "Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’", 12.10. "And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land.", 12.11. "And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon.", 12.12. "And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive.", 12.13. "Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’", 12.14. "And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair.", 12.15. "And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house.", 12.16. "And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels.", 12.17. "And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife.", 12.18. "And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?", 12.19. "Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’", 12.20. "And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had.", 20.2. "And Abraham said of Sarah his wife: ‘She is my sister.’ And Abimelech king of Gerar sent, and took Sarah.", 20.3. "But God came to Abimelech in a dream of the night, and said to him: ‘Behold, thou shalt die, because of the woman whom thou hast taken; for she is a man’s wife.’", 20.4. "Now Abimelech had not come near her; and he said: ‘Lord, wilt Thou slay even a righteous nation?", 20.5. "Said he not himself unto me: She is my sister? and she, even she herself said: He is my brother. In the simplicity of my heart and the innocency of my hands have I done this.’", 20.6. "And God said unto him in the dream: ‘Yea, I know that in the simplicity of thy heart thou hast done this, and I also withheld thee from sinning against Me. Therefore suffered I thee not to touch her.", 20.7. "Now therefore restore the man’s wife; for he is a prophet, and he shall pray for thee, and thou shalt live; and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.’", 20.15. "And Abimelech said: ‘Behold, my land is before thee: dwell where it pleaseth thee.’", 21.22. "And it came to pass at that time, that Abimelech and Phicol the captain of his host spoke unto Abraham, saying: ‘God is with thee in all that thou doest.", 26.8. "And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac was sporting with Rebekah his wife.", 26.10. "And Abimelech said: ‘What is this thou hast done unto us? one of the people might easily have lain with thy wife, and thou wouldest have brought guiltiness upon us.’", 26.28. "And they said: ‘We saw plainly that the LORD was with thee; and we said: Let there now be an oath betwixt us, even betwixt us and thee, and let us make a covet with thee;", 26.29. "that thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace; thou art now the blessed of the LORD.’" 26.30. "And he made them a feast, and they did eat and drink.", 26.31. "And they rose up betimes in the morning, and swore one to another; and Isaac sent them away, and they departed from him in peace.", 37.34. "And Jacob rent his garments, and put sackcloth upon his loins, and mourned for his son many days.", 43.32. "And they set on for him by himself, and for them by themselves, and for the Egyptians, that did eat with him, by themselves; because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians.",
6. Hebrew Bible, Zephaniah, 3.20 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •abimelech, king of gerar Found in books: Gera (2014), Judith, 368
3.20. "At that time will I bring you in, And at that time will I gather you; For I will make you to be a name and a praise Among all the peoples of the earth, When I turn your captivity before your eyes, Saith the LORD.",
7. Hebrew Bible, Judges, 4.2, 5.27-5.28, 6.31-6.32, 9.53, 16.19 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Gera (2014), Judith, 139, 263, 406; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 409, 457
4.2. "וַיֹּאמֶר אֵלֶיהָ עֲמֹד פֶּתַח הָאֹהֶל וְהָיָה אִם־אִישׁ יָבוֹא וּשְׁאֵלֵךְ וְאָמַר הֲיֵשׁ־פֹּה אִישׁ וְאָמַרְתְּ אָיִן׃", 4.2. "וַיִּמְכְּרֵם יְהוָה בְּיַד יָבִין מֶלֶךְ־כְּנַעַן אֲשֶׁר מָלַךְ בְּחָצוֹר וְשַׂר־צְבָאוֹ סִיסְרָא וְהוּא יוֹשֵׁב בַּחֲרֹשֶׁת הַגּוֹיִם׃", 5.27. "בֵּין רַגְלֶיהָ כָּרַע נָפַל שָׁכָב בֵּין רַגְלֶיהָ כָּרַע נָפָל בַּאֲשֶׁר כָּרַע שָׁם נָפַל שָׁדוּד׃", 5.28. "בְּעַד הַחַלּוֹן נִשְׁקְפָה וַתְּיַבֵּב אֵם סִיסְרָא בְּעַד הָאֶשְׁנָב מַדּוּעַ בֹּשֵׁשׁ רִכְבּוֹ לָבוֹא מַדּוּעַ אֶחֱרוּ פַּעֲמֵי מַרְכְּבוֹתָיו׃", 6.31. "וַיֹּאמֶר יוֹאָשׁ לְכֹל אֲשֶׁר־עָמְדוּ עָלָיו הַאַתֶּם תְּרִיבוּן לַבַּעַל אִם־אַתֶּם תּוֹשִׁיעוּן אוֹתוֹ אֲשֶׁר יָרִיב לוֹ יוּמַת עַד־הַבֹּקֶר אִם־אֱלֹהִים הוּא יָרֶב לוֹ כִּי נָתַץ אֶת־מִזְבְּחוֹ׃", 6.32. "וַיִּקְרָא־לוֹ בַיּוֹם־הַהוּא יְרֻבַּעַל לֵאמֹר יָרֶב בּוֹ הַבַּעַל כִּי נָתַץ אֶת־מִזְבְּחוֹ׃", 9.53. "וַתַּשְׁלֵךְ אִשָּׁה אַחַת פֶּלַח רֶכֶב עַל־רֹאשׁ אֲבִימֶלֶךְ וַתָּרִץ אֶת־גֻּלְגָּלְתּוֹ׃", 16.19. "וַתְּיַשְּׁנֵהוּ עַל־בִּרְכֶּיהָ וַתִּקְרָא לָאִישׁ וַתְּגַלַּח אֶת־שֶׁבַע מַחְלְפוֹת רֹאשׁוֹ וַתָּחֶל לְעַנּוֹתוֹ וַיָּסַר כֹּחוֹ מֵעָלָיו׃", 4.2. "And the Lord sold them into the hand of Yavin king of Kena῾an, who reigned in Ĥażor; the captain of whose host was Sisera, which dwelt in Ĥaroshet-haggoyim.", 5.27. "At her feet he bent, he fell, he lay down: at her feet he bent, he fell: where he bowed, there he fell down, bereft of life.", 5.28. "The mother of Sisera looked out at the window, and moaned through the lattice, Why is his chariot so long in coming? Why are the hoofbeats of his steeds so tardy?", 6.31. "And Yo᾽ash said to all that stood against him, Will you plead on behalf of Ba῾al? will you save him? he that will plead for him, let him be put to death before morning: if he be a god, let him plead for himself, that his altar has been pulled down.", 6.32. "Therefore on that day he called him Yerubba῾al, saying, Let Ba῾al plead against him, because he has pulled down his altar.", 9.53. "And a woman cast an upper millstone upon Avimelekh’s head, and crushed his skull.", 16.19. "And she made him sleep upon her knees; and she called for a man, and she caused him to shave off the seven locks of his head; and she began to torment him, and his strength went from him.",
8. Hebrew Bible, Joshua, 5.13-5.15 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •abimelech, king of gerar Found in books: Gera (2014), Judith, 139
5.13. "וַיְהִי בִּהְיוֹת יְהוֹשֻׁעַ בִּירִיחוֹ וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה־אִישׁ עֹמֵד לְנֶגְדּוֹ וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ וַיֵּלֶךְ יְהוֹשֻׁעַ אֵלָיו וַיֹּאמֶר לוֹ הֲלָנוּ אַתָּה אִם־לְצָרֵינוּ׃", 5.14. "וַיֹּאמֶר לֹא כִּי אֲנִי שַׂר־צְבָא־יְהוָה עַתָּה בָאתִי וַיִּפֹּל יְהוֹשֻׁעַ אֶל־פָּנָיו אַרְצָה וַיִּשְׁתָּחוּ וַיֹּאמֶר לוֹ מָה אֲדֹנִי מְדַבֵּר אֶל־עַבְדּוֹ׃", 5.15. "וַיֹּאמֶר שַׂר־צְבָא יְהוָה אֶל־יְהוֹשֻׁעַ שַׁל־נַעַלְךָ מֵעַל רַגְלֶךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עֹמֵד עָלָיו קֹדֶשׁ הוּא וַיַּעַשׂ יְהוֹשֻׁעַ כֵּן׃", 5.13. "And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand; and Joshua went unto him, and said unto him: ‘Art thou for us, or for our adversaries?’ .", 5.14. "And he said: ‘Nay, but I am captain of the host of the LORD; I am now come.’ And Joshua fell on his face to the earth, and bowed down, and said unto him: ‘What saith my lord unto his servant?’", 5.15. "And the captain of the LORD’S host said unto Joshua: ‘Put off thy shoe from off thy foot; for the place whereon thou standest is holy.’ And Joshua did so.",
9. Hebrew Bible, Isaiah, 37, 36 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Gera (2014), Judith, 139
10. Hebrew Bible, 2 Samuel, 3.31, 6.14, 6.15, 6.16, 7.9, 10.16, 11, 11.2, 11.14, 11.15, 11.16, 11.17, 11.18, 11.19, 11.20, 11.21, 11.22, 11.23, 11.24, 11.25, 12, 12.6, 12.7, 12.8, 12.9, 12.18, 13.1-21.14, 16.22 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Gera (2014), Judith, 263
3.31. "וַיֹּאמֶר דָּוִד אֶל־יוֹאָב וְאֶל־כָּל־הָעָם אֲשֶׁר־אִתּוֹ קִרְעוּ בִגְדֵיכֶם וְחִגְרוּ שַׂקִּים וְסִפְדוּ לִפְנֵי אַבְנֵר וְהַמֶּלֶךְ דָּוִד הֹלֵךְ אַחֲרֵי הַמִּטָּה׃", 3.31. "And David said to Yo᾽av, and to all the people that were with him, Rend your clothes, and gird yourselves with sackcloth, and mourn before Avner. And king David himself followed the bier.",
11. Hebrew Bible, 2 Kings, 9.30, 25.8 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Gera (2014), Judith, 139, 263
25.8. "וּבַחֹדֶשׁ הַחֲמִישִׁי בְּשִׁבְעָה לַחֹדֶשׁ הִיא שְׁנַת תְּשַׁע־עֶשְׂרֵה שָׁנָה לַמֶּלֶךְ נְבֻכַדְנֶאצַּר מֶלֶךְ־בָּבֶל בָּא נְבוּזַרְאֲדָן רַב־טַבָּחִים עֶבֶד מֶלֶךְ־בָּבֶל יְרוּשָׁלִָם׃", 9.30. "And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her eyes, and attired her head, and looked out at the window.", 25.8. "Now in the fifth month, on the seventh day of the month, which was the nineteenth year of king Nebuchadnezzar, king of Babylon, came Nebuzaradan the captain of the guard, a servant of the king of Babylon, unto Jerusalem.",
12. Hebrew Bible, Jeremiah, 39.9-39.11 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •abimelech, king of gerar Found in books: Gera (2014), Judith, 139
39.9. "וְאֵת יֶתֶר הָעָם הַנִּשְׁאָרִים בָּעִיר וְאֶת־הַנֹּפְלִים אֲשֶׁר נָפְלוּ עָלָיו וְאֵת יֶתֶר הָעָם הַנִּשְׁאָרִים הֶגְלָה נְבוּזַר־אֲדָן רַב־טַבָּחִים בָּבֶל׃", 39.11. "וַיְצַו נְבוּכַדְרֶאצַּר מֶלֶךְ־בָּבֶל עַל־יִרְמְיָהוּ בְּיַד נְבוּזַרְאֲדָן רַב־טַבָּחִים לֵאמֹר׃", 39.9. "Then Nebuzaradan the captain of the guard carried away captive into Babylon the remt of the people that remained in the city, the deserters also, that fell away to him, with the rest of the people that remained.", 39.10. "But Nebuzaradan the captain of the guard left of the poor of the people, that had nothing, in the land of Judah, and gave them vineyards and fields in that day.", 39.11. "Now Nebuchadrezzar king of Babylon gave charge concerning Jeremiah to Nebuzaradan the captain of the guard, saying:",
13. Hebrew Bible, 1 Kings, 20.1-20.4, 22.4 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Gera (2014), Judith, 159, 368
20.1. "וַיִּשְׁלַח אֵלָיו בֶּן־הֲדַד וַיֹּאמֶר כֹּה־יַעֲשׂוּן לִי אֱלֹהִים וְכֹה יוֹסִפוּ אִם־יִשְׂפֹּק עֲפַר שֹׁמְרוֹן לִשְׁעָלִים לְכָל־הָעָם אֲשֶׁר בְּרַגְלָי׃", 20.1. "וּבֶן־הֲדַד מֶלֶךְ־אֲרָם קָבַץ אֶת־כָּל־חֵילוֹ וּשְׁלֹשִׁים וּשְׁנַיִם מֶלֶךְ אִתּוֹ וְסוּס וָרָכֶב וַיַּעַל וַיָּצַר עַל־שֹׁמְרוֹן וַיִּלָּחֶם בָּהּ׃", 20.2. "וַיִּשְׁלַח מַלְאָכִים אֶל־אַחְאָב מֶלֶךְ־יִשְׂרָאֵל הָעִירָה׃", 20.2. "וַיַּכּוּ אִישׁ אִישׁוֹ וַיָּנֻסוּ אֲרָם וַיִּרְדְּפֵם יִשְׂרָאֵל וַיִּמָּלֵט בֶּן־הֲדַד מֶלֶךְ אֲרָם עַל־סוּס וּפָרָשִׁים׃", 20.3. "וַיֹּאמֶר לוֹ כֹּה אָמַר בֶּן־הֲדַד כַּסְפְּךָ וּזְהָבְךָ לִי־הוּא וְנָשֶׁיךָ וּבָנֶיךָ הַטּוֹבִים לִי־הֵם׃", 20.3. "וַיָּנֻסוּ הַנּוֹתָרִים אֲפֵקָה אֶל־הָעִיר וַתִּפֹּל הַחוֹמָה עַל־עֶשְׂרִים וְשִׁבְעָה אֶלֶף אִישׁ הַנּוֹתָרִים וּבֶן־הֲדַד נָס וַיָּבֹא אֶל־הָעִיר חֶדֶר בְּחָדֶר׃", 20.4. "וַיְהִי עַבְדְּךָ עֹשֵׂה הֵנָּה וָהֵנָּה וְהוּא אֵינֶנּוּ וַיֹּאמֶר אֵלָיו מֶלֶךְ־יִשְׂרָאֵל כֵּן מִשְׁפָּטֶךָ אַתָּה חָרָצְתָּ׃", 20.4. "וַיַּעַן מֶלֶךְ־יִשְׂרָאֵל וַיֹּאמֶר כִּדְבָרְךָ אֲדֹנִי הַמֶּלֶךְ לְךָ אֲנִי וְכָל־אֲשֶׁר־לִי׃", 22.4. "וַיֹּאמֶר אֶל־יְהוֹשָׁפָט הֲתֵלֵךְ אִתִּי לַמִּלְחָמָה רָמֹת גִּלְעָד וַיֹּאמֶר יְהוֹשָׁפָט אֶל־מֶלֶךְ יִשְׂרָאֵל כָּמוֹנִי כָמוֹךָ כְּעַמִּי כְעַמֶּךָ כְּסוּסַי כְּסוּסֶיךָ׃", 22.4. "וַיִּשְׁכַּב אַחְאָב עִם־אֲבֹתָיו וַיִּמְלֹךְ אֲחַזְיָהוּ בְנוֹ תַּחְתָּיו׃", 20.1. "And Ben-hadad the king of Aram gathered all his host together; and there were thirty and two kings with him, and horses and chariots; and he went up and besieged Samaria, and fought against it.", 20.2. "And he sent messengers to Ahab king of Israel, into the city,", 20.3. "and said unto him: ‘Thus saith Ben-hadad: Thy silver and thy gold is mine; thy wives also and thy children, even the goodliest, are mine.’", 20.4. "And the king of Israel answered and said: ‘It is according to thy saying, my lord, O king: I am thine, and all that I have.’", 22.4. "And he said unto Jehoshaphat: ‘Wilt thou go with me to battle to Ramoth-gilead?’ And Jehoshaphat said to the king of Israel: ‘I am as thou art, my people as thy people, my horses as thy horses.’",
14. Hebrew Bible, Nehemiah, 9.24 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •abimelech, king of gerar Found in books: Gera (2014), Judith, 159
9.24. "וַיָּבֹאוּ הַבָּנִים וַיִּירְשׁוּ אֶת־הָאָרֶץ וַתַּכְנַע לִפְנֵיהֶם אֶת־יֹשְׁבֵי הָאָרֶץ הַכְּנַעֲנִים וַתִּתְּנֵם בְּיָדָם וְאֶת־מַלְכֵיהֶם וְאֶת־עַמְמֵי הָאָרֶץ לַעֲשׂוֹת בָּהֶם כִּרְצוֹנָם׃", 9.24. "So the children went in and possessed the land, and Thou didst subdue before them the inhabitants of the land, the Canaanites, and gavest them into their hands, with their kings, and the peoples of the land, that they might do with them as they would.",
15. Euripides, Helen, 276 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •abimelech, king of gerar Found in books: Gera (2014), Judith, 159
276. τὰ βαρβάρων γὰρ δοῦλα πάντα πλὴν ἑνός.
16. Herodotus, Histories, 7.103 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •abimelech, king of gerar Found in books: Gera (2014), Judith, 159
7.103. When he heard this, Xerxes smiled and said, “What a strange thing to say, Demaratus, that a thousand men would fight with so great an army! Come now, tell me this: you say that you were king of these men. Are you willing right now to fight with ten men? Yet if your state is entirely as you define it, you as their king should by right encounter twice as many according to your laws. ,If each of them is a match for ten men of my army, then it is plain to me that you must be a match for twenty; in this way you would prove that what you say is true. But if you Greeks who so exalt yourselves are just like you and the others who come to speak with me, and are also the same size, then beware lest the words you have spoken be only idle boasting. ,Let us look at it with all reasonableness: how could a thousand, or ten thousand, or even fifty thousand men, if they are all equally free and not under the rule of one man, withstand so great an army as mine? If you Greeks are five thousand, we still would be more than a thousand to one. ,If they were under the rule of one man according to our custom, they might out of fear of him become better than they naturally are, and under compulsion of the lash they might go against greater numbers of inferior men; but if they are allowed to go free they would do neither. I myself think that even if they were equal in numbers it would be hard for the Greeks to fight just against the Persians. ,What you are talking about is found among us alone, and even then it is not common but rare; there are some among my Persian spearmen who will gladly fight with three Greeks at once. You have no knowledge of this and are spouting a lot of nonsense.”
17. Xenophon, Hellenica, 6.1.12 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •abimelech, king of gerar Found in books: Gera (2014), Judith, 159
18. Xenophon, The Persian Expedition, 1.9.29 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •abimelech, king of gerar Found in books: Gera (2014), Judith, 159
1.9.29. τεκμήριον δὲ τούτου καὶ τόδε. παρὰ μὲν Κύρου δούλου ὄντος οὐδεὶς ἀπῄει πρὸς βασιλέα, πλὴν Ὀρόντας ἐπεχείρησε· καὶ οὗτος δὴ ὃν ᾤετο πιστόν οἱ εἶναι ταχὺ αὐτὸν ηὗρε Κύρῳ φίλτερον ἢ ἑαυτῷ· παρὰ δὲ βασιλέως πολλοὶ πρὸς Κῦρον ἀπῆλθον, ἐπειδὴ πολέμιοι ἀλλήλοις ἐγένοντο, καὶ οὗτοι μέντοι οἱ μάλιστα ὑπʼ αὐτοῦ ἀγαπώμενοι, νομίζοντες παρὰ Κύρῳ ὄντες ἀγαθοὶ ἀξιωτέρας ἂν τιμῆς τυγχάνειν ἢ παρὰ βασιλεῖ.
19. Hebrew Bible, 2 Chronicles, 31 (5th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •abimelech, king of gerar Found in books: Gera (2014), Judith, 139
20. Septuagint, Tobit, 3.14, 3.17 (4th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •abimelech, king of gerar Found in books: Gera (2014), Judith, 263, 406
3.14. Thou knowest, O Lord, that I am innocent of any sin with man, 3.17. And Raphael was sent to heal the two of them: to scale away the white films of Tobits eyes; to give Sarah the daughter of Raguel in marriage to Tobias the son of Tobit, and to bind Asmodeus the evil demon, because Tobias was entitled to possess her. At that very moment Tobit returned and entered his house and Sarah the daughter of Raguel came down from her upper room.
21. Septuagint, 2 Maccabees, 3.19 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •abimelech, king of gerar Found in books: Gera (2014), Judith, 263
3.19. Women, girded with sackcloth under their breasts, thronged the streets. Some of the maidens who were kept indoors ran together to the gates, and some to the walls, while others peered out of the windows.'
22. Septuagint, Judith, 2.26, 4.10, 4.11, 4.12, 4.14, 5.5, 5.10, 5.22, 6.3, 6.7, 6.10, 6.11, 6.21, 7.12, 7.29, 8.10, 9.1, 9.2, 9.8, 10.1, 10.3, 10.10, 10.18, 10.23, 11.5, 12.10, 12.10-13.10, 12.13, 12.15, 13.12, 14.19, 16.21 (2nd cent. BCE - 0th cent. CE)  Tagged with subjects: •nan Found in books: Gera (2014), Judith, 159
5.5. Then Achior, the leader of all the Ammonites, said to him, "Let my lord now hear a word from the mouth of your servant, and I will tell you the truth about this people that dwells in the nearby mountain district. No falsehood shall come from your servant's mouth.
23. Septuagint, 3 Maccabees, 1.18-1.20 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •abimelech, king of gerar Found in books: Gera (2014), Judith, 263
1.18. The virgins who had been enclosed in their chambers rushed out with their mothers, sprinkled their hair with dust, and filled the streets with groans and lamentations. 1.19. Those women who had recently been arrayed for marriage abandoned the bridal chambers prepared for wedded union, and, neglecting proper modesty, in a disorderly rush flocked together in the city. 1.20. Mothers and nurses abandoned even newborn children here and there, some in houses and some in the streets, and without a backward look they crowded together at the most high temple.
24. Septuagint, 4 Maccabees, 17.1 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •abimelech, king of gerar Found in books: Gera (2014), Judith, 406
17.1. Some of the guards said that when she also was about to be seized and put to death she threw herself into the flames so that no one might touch her body.
25. Josephus Flavius, Jewish Antiquities, 7.139-7.146 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •abimelech (king of gerar) Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 409
7.139. When, therefore, the Hebrews made an attack upon the city, the Ammonites were afraid that the enemy might prevent them, and get up into the city, and this at the very place whither Uriah was ordered; so they exposed their best soldiers to be in the forefront, and opened their gates suddenly, and fell upon the enemy with great vehemence, and ran violently upon them. 7.140. When those that were with Uriah saw this, they all retreated backward, as Joab had directed them beforehand; but Uriah, as ashamed to run away and leave his post, sustained the enemy, and receiving the violence of their onset, he slew many of them; but being encompassed round, and caught in the midst of them, he was slain, and some other of his companions were slain with him. 7.141. 2. When this was done, Joab sent messengers to the king, and ordered them to tell him that he did what he could to take the city soon; but that, as they made an assault on the wall, they had been forced to retire with great loss; and bade them, if they saw the king was angry at it, to add this, that Uriah was slain also. 7.142. When the king had heard this of the messengers, he took it heinously, and said that they did wrong when they assaulted the wall, whereas they ought, by undermining and other stratagems of war, to endeavor the taking of the city, especially when they had before their eyes the example of Abimelech, the son of Gideon, who would needs take the tower in Thebes by force, and was killed by a large stone thrown at him by an old woman; and although he was a man of great prowess, he died ignominiously by the dangerous manner of his assault: 7.143. that they should remember this accident, and not come near the enemy’s wall, for that the best method of making war with success was to call to mind the accidents of former wars, and what good or bad success had attended them in the like dangerous cases, that so they might imitate the one, and avoid the other. 7.144. But when the king was in this disposition, the messenger told him that Uriah was slain also; whereupon he was pacified. So he bade the messenger go back to Joab and tell him that this misfortune is no other than what is common among mankind, and that such is the nature, and such the accidents of war, insomuch that sometimes the enemy will have success therein, and sometimes others; 7.145. but that he ordered him to go on still in his care about the siege, that no ill accident might befall him in it hereafter; that they should raise bulwarks and use machines in besieging the city; and when they have gotten it, to overturn its very foundations, and to destroy all those that are in it. Accordingly the messenger carried the king’s message with which he was charged, and made haste to Joab. 7.146. But Bathsheba, the wife of Uriah, when she was informed of the death of her husband, mourned for his death many days; and when her mourning was over, and the tears which she shed for Uriah were dried up, the king took her to wife presently; and a son was born to him by her.
26. Anon., Leviticus Rabba, 23.10 (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •abimelech, king of gerar Found in books: Gera (2014), Judith, 406
27. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •abimelech, king of gerar Found in books: Gera (2014), Judith, 406
103a. בין עומד בין יושב בין מוטה והחולצת מן הסומא חליצתה כשרה אבל במנעל הנפרם שאין חופה את רוב הרגל בסנדל הנפחת שאינו מקבל את רוב הרגל ובסמיכת הידים ובאנפיליא של בגד וחולצת מן הקטן חליצתה פסולה,קב הקיטע מני רבי מאיר היא דתנן הקיטע יוצא בקב שלו דברי רבי מאיר ר' יוסי אוסר,באנפיליא של בגד אתאן לרבנן,אמר אביי מדסיפא רבנן רישא נמי רבנן ורישא במחופה עור,אמר ליה רבא אבל אין מחופה עור מאי פסול אי הכי אדתני סיפא באנפיליא של בגד ליפלוג בדידה בד"א במחופה עור אבל אין מחופה עור פסול,אלא אמר רבא מדרישא רבי מאיר סיפא נמי רבי מאיר האי מגין והאי לא מגין,אמר אמימר האי מאן דחליץ צריך למדחסיה לכרעיה,אמר ליה רב אשי לאמימר והתניא בין עומד בין יושב בין מוטה אימא ולעולם דדחיס לכרעיה,ואמר אמימר האי מאן דמסגי על ליחתא דכרעיה לא חליץ אמר ליה רב אשי לאמימר והתניא סמוכות הרגלים לאו דחליץ בה איהו לא דיהיב ליה לאחר וחליץ,אמר רב אשי למאי דקאמר אמימר לאו בר אובא חליץ ולאו בר קיפוף חליץ:,מן הארכובה ולמטה כו': ורמינהי רגלים פרט לבעלי קבין,שאני הכא דכתיב (דברים כה, ט) מעל רגלו אי הכי למעלה מן הארכובה נמי מעל ולא מעל דמעל,אמר רב פפא שמע מינה האי איסתוירא עד ארעא נחית דאי סלקא דעתך מיפסק פסיק הוה ליה איהו מעל ושוקא מעל דמעל אמר רב אשי אפילו תימא מיפסק פסיק כל דבהדי כרעא ככרעא דמי:,מן הארכובה ולמעלה: מתיב רב כהנא (דברים כח, נז) ובשליתה היוצאת מבין רגליה אמר אביי בשעה שכורעת לילד נועצת עקביה בירכותיה ויולדת,ת"ש (שמואל ב יט, כה) לא עשה רגליו ולא עשה שפמו לישנא מעליא תא שמע (שמואל א כד, ד) ויבא שאול להסך את רגליו לישנא מעליא,ת"ש (שופטים ג, כד) אך מסיך הוא רגליו בחדר המקירה לישנא מעליא בין רגליה כו' לישנא מעליא,אמר רבי יוחנן שבע בעילות בעל אותו רשע באותו היום שנאמר (שופטים ה, כז) בין רגליה כרע נפל שכב בין רגליה כרע נפל באשר כרע שם נפל שדוד והא קא מתהניא מעבירה אמר רבי יוחנן משום ר"ש בן יוחי כל טובתן של רשעים 103a. b whether /b the i yavam /i is b standing or sitting or leaning; and /b a woman b who performs i ḥalitza /i /b on a b blind /b i yavam /i ; in all of these cases b her i ḥalitza /i is valid. But /b if she performs i ḥalitza /i when he is wearing b a shoe /b that is so b torn that it does not cover most of the foot; or using a broken sandal that does not hold most of the foot; or using a hand blanket /b that the amputee wears on his hands, similar to a leather shoe, in order to drag himself using them; b or using a soft shoe [ i anpileya /i ] /b made b of cloth; or /b a woman b who performs i halitza /i with /b a i yavam /i who is b a minor; /b in all these cases b her i ḥalitza /i is disqualified. /b ,The Gemara comments: b Who is /b the i tanna /i who holds that b an amputee’s prosthetic /b is considered a shoe? b It is Rabbi Meir, as we learned /b in a mishna ( i Shabbat /i 65b): b One with an amputated leg may go out /b on Shabbat b with his wooden leg, /b as it has the legal status of a shoe; this is b the statement of Rabbi Meir. /b He reasons that the prosthesis functions like the shoe of any other person, indicating that Rabbi Meir is not especially concerned about the material from which the shoe is made. And b Rabbi Yosei, /b on the other hand, b prohibits /b the amputee from going out on Shabbat with his wooden leg, as he does not consider it a shoe that is being worn, but rather a wooden object that is being carried.,The Gemara asks how Rabbi Meir can be the i tanna /i of the i baraita /i , as the continuation of the i baraita /i states i ḥalitza /i is disqualified if performed b with an i anpileya /i /b made b of cloth, /b as this cloth shoe is not to be considered a shoe. If so, have b we come to /b the opinion of b the Rabbis, /b who rule in accordance with Rabbi Yosei, and render it prohibited to use any shoes for i ḥalitza /i that are not made of leather?,In an attempt to resolve the contradiction b Abaye said: Since the latter clause /b of the i baraita /i b is /b in accordance with b the Rabbis, /b who rule like Rabbi Yosei, b the first clause is also /b in accordance with b the Rabbis. And /b therefore b the first clause, /b which permits the amputee’s prosthesis, is b referring to /b a prosthetic foot b covered in leather, /b as it constitutes a shoe due to its leather exterior., b Rava said to him: But /b according to your explanation, if the prosthesis is b not covered in leather, what /b would its status be? It would be b unfit. If so, rather than teaching /b in the b latter clause: i Anpileya /i /b made b of cloth /b is invalid for i ḥalitza /i , b let /b it b distinguish within /b the matter b itself /b and say: b In what /b case b is this statement /b that a wooden prosthesis is fit b said? /b It is b in /b the case of a prosthetic leg b covered in leather, but /b if it is b not covered in leather, it is unfit. /b , b Rather, /b the fact that the i baraita /i was not taught in that manner indicates that Abaye’s explanation is incorrect. Therefore, b Rava said /b that the contradiction should be reconciled in another way: b Since the first clause /b of the i baraita /i is in accordance with the opinion of b Rabbi Meir, /b that the shoes need not be made of leather, b the latter clause is also /b taught in accordance with the opinion of b Rabbi Meir /b , and the distinction between a wooden prosthetic and an i anpileya /i of cloth is: b This /b prosthesis b protects /b the foot, b and that /b soft shoe b does not protect /b the foot, as it does not have a hard sole. Rabbi Meir does not require that the shoe be of leather, but he does require that it be protective footwear.,With regard to the statement in the i baraita /i that indicates that i ḥalitza /i may be performed even if the i yavam /i is not standing, b Ameimar said: The one who performs i ḥalitza /i /b by having his i yevama /i remove his shoe b must press his foot /b to the ground, and while in this position the i yevama /i will remove his shoe., b Rav Ashi said to Ameimar: But isn’t it taught /b in the i baraita /i above: She may perform i ḥalitza /i b whether he was standing or sitting or leaning? /b One who is leaning cannot easily press his foot into the ground. He answered him: b Say /b that the man may perform i ḥalitza /i while in any of these positions, but that b actually /b this is true only if b he presses his foot /b to the ground, which is admittedly more difficult to do while leaning., b And Ameimar /b also b said /b about this issue: b Someone who walks on the backs of his feet, /b meaning he is clubfooted and his foot is twisted upside down, b cannot perform i ḥalitza /i . Rav Ashi said to Ameimar: But isn’t it taught /b in a i baraita /i : b Leg supports /b can be used for i ḥalitza /i . b Does this not mean that /b this lame individual b performs i ḥalitza /i using these /b supports on his knees? This would indicate that even one with twisted feet can perform i ḥalitza /i . The Gemara answers: b No, /b the intention is that if b he gave these supports to another /b whose foot is shaped normally b and he /b wore them while b performing i ḥalitza /i , /b it is valid. That other one is allowed to perform i ḥalitza /i while wearing these supports because they are also considered shoes, but one whose foot is misshapen may not perform i ḥalitza /i with them, as it functions for him as a foot, not a shoe., b Rav Ashi said: According to what Ameimar said, bar Uva cannot perform i ḥalitza /i and bar Kipof cannot perform i ḥalitza /i , /b as these two, who were famous eulogizers in Rav Ashi’s generation, had feet that became so crooked that they were unable to walk normally.,It was taught in the mishna that if one’s leg was amputated b from the knee down /b and his i yevama /i performed i ḥalitza /i with him, the i ḥalitza /i is valid. The Gemara b raises a contradiction /b from a i baraita /i that comments on the pilgrimage one makes to Jerusalem during a Festival. The Torah states: “Three b Festivals [ i regalim /i ] /b you shall celebrate for Me in the year” (Exodus 23:14). The i baraita /i comments on the verse: Festivals are referred to in the verse as i regalim /i , which literally means feet, indicating that one must actually make the pilgrimage to Jerusalem by foot [ i regel /i ] during the Festival, which comes to b exclude people who have prostheses. /b This indicates that a prosthetic foot is not called a i regel /i , which seems to contradict the mishna that allows i ḥalitza /i on a prosthetic from the knee down.,The Gemara answers: b It is different here, /b with respect to i ḥalitza /i , b as it is written: /b “She removes the shoe b from on his foot [ i me’al raglo /i ]” /b (Deuteronomy 25:9), which indicates that not only can his actual foot be used for performing i ḥalitza /i , but also the part above it, i.e., the calf. The Gemara objects: b If that is so, /b that one may use a part of his leg above his foot to perform i ḥalitza /i , then if one’s leg was amputated b from above the knee, /b he should b also /b be eligible for i ḥalitza /i ; and yet, the same mishna taught that only one with a leg amputated from below the knee is eligible for i ḥalitza /i . The Gemara answers that the verse states: b “From on /b his foot,” meaning above his foot, b but not: From on that which is on /b his foot; the wording indicates that it can be above his foot until the knee, but not any further above that., b Rav Pappa said: Learn from here that the heel bone [ i istavira /i ] reaches to the ground /b where it connects to the foot, b for if it enters your mind /b to say b that it is separate and divided, /b and there is another bone in between, b then that /b ankle bone b is “from on /b the foot” b and the calf /b would be prohibited for i ḥalitza /i , as it would be considered: b From on that which is on /b his foot. b Rav Ashi said: Even /b if b you say that it is separate and divided /b from the calf, because b anything that is connected with the /b sole of the b foot is considered like the foot, /b then the ankle is certainly part of the foot, making the calf the area that is “from on the foot.”,It was taught in the mishna that if one’s legs were amputated b from the knee and above, /b the i ḥalitza /i is invalid. This implies that the i regel /i includes the calf but not the thigh. b Rav Kahana raised an objection /b from the verse: b “And against her afterbirth that emerges from between her legs [ i ragleha /i ]” /b (Deuteronomy 28:57), implying that i regel /i includes even the thighs. b Abaye said: /b The verse actually means between her feet, as b when /b a woman b crouches to give birth, she pushes her heels into her thighs and she gives birth, /b so it appears as if the fetus emerges from between her feet.,The Gemara continues its challenge. b Come /b and b hear /b another verse: b “He had neither dressed his feet [ i raglav /i ], nor trimmed his beard” /b (II Samuel 19:25). The phrase “dressed his feet [ i raglav /i ]” is referring to treating his pubic hair, implying that even the area around the thigh is referred to as i regel /i . The Gemara answers: This is b a euphemism. /b The Gemara attempts another challenge: b Come /b and b hear /b from another verse: b “And Saul went in to cover his feet [ i raglav /i ]” /b (I Samuel 24:3), meaning: To urinate, implying that i regel /i refers even to the thighs. The Gemara answers: This is also b a euphemism. /b , b Come /b and b hear /b the meaning of: His feet, from the following verse regarding the Moabite king, Eglon, which states: b “Surely he is covering his feet [ i raglav /i ] in the cabinet of the cool chamber” /b (Judges 3:24). The Gemara answers: This is b a euphemism. /b The Gemara attempts another proof from a verse regarding Sisera’s encounter with Yael: b “At her feet [ i ragleha /i ] /b he sunk, he fell” (Judges 5:27), which indicates that they had sexual intercourse, and implies that i regel /i includes the thigh. The Gemara answers: This is also b a euphemism. /b ,The Gemara elaborates on what happened when Sisera was in Yael’s tent. b Rabbi Yoḥa said: That wicked /b man, Sisera, b had /b sexual b intercourse /b with Yael b seven times that day, as it is stated: “At her feet he sunk, he fell, he lay; at her feet he sunk, he fell; where he sunk, there he fell down dead” /b (Judges 5:27). Each instance of the terms “sunk,” “fell,” or “lay” in the verse indicates an act of intercourse, as Yael sought to tire and weaken Sisera to enable her to kill him. The Gemara asks: b But /b how could Yael do this even for the noble purpose of killing the wicked Sisera, as b she derived pleasure from /b the b transgression /b of licentious sexual relations with a gentile? b Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: Every /b act that is a b benefit for the wicked /b
28. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •abimelech (king of gerar) Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 514
38b. גופו מבבל וראשו מארץ ישראל ואבריו משאר ארצות עגבותיו א"ר אחא מאקרא דאגמא,א"ר יוחנן בר חנינא שתים עשרה שעות הוי היום שעה ראשונה הוצבר עפרו שניה נעשה גולם שלישית נמתחו אבריו רביעית נזרקה בו נשמה חמישית עמד על רגליו ששית קרא שמות שביעית נזדווגה לו חוה שמינית עלו למטה שנים וירדו ארבעה תשיעית נצטווה שלא לאכול מן האילן עשירית סרח אחת עשרה נידון שתים עשרה נטרד והלך לו שנאמר (תהלים מט, יג) אדם ביקר בל ילין,אמר רמי בר חמא אין חיה רעה שולטת באדם אלא אם כן נדמה לו כבהמה שנאמר (תהלים מט, יג) נמשל כבהמות נדמו:,(שע"ה בסו"ף ארמ"י סימן) אמר רב יהודה א"ר בשעה שבקש הקב"ה לבראות את האדם ברא כת אחת של מלאכי השרת אמר להם רצונכם נעשה אדם בצלמנו אמרו לפניו רבש"ע מה מעשיו אמר להן כך וכך מעשיו,אמרו לפניו רבש"ע (תהלים ח, ה) מה אנוש כי תזכרנו ובן אדם כי תפקדנו הושיט אצבעו קטנה ביניהן ושרפם וכן כת שניה כת שלישית אמרו לפניו רבש"ע ראשונים שאמרו לפניך מה הועילו כל העולם כולו שלך הוא כל מה שאתה רוצה לעשות בעולמך עשה,כיון שהגיע לאנשי דור המבול ואנשי דור הפלגה שמעשיהן מקולקלין אמרו לפניו רבש"ע לא יפה אמרו ראשונים לפניך אמר להן (ישעיהו מו, ד) ועד זקנה אני הוא ועד שיבה אני אסבול וגו',אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר (דברים ד, לב) למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקדוש ברוך הוא ידו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפכה,אמר ר"א אדם הראשון מן הארץ עד לרקיע היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים (עד קצה השמים) כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר אחור וקדם צרתני וגו' קשו קראי אהדדי אידי ואידי חדא מידה היא,ואמר רב יהודה אמר רב אדם הראשון בלשון ארמי ספר שנאמר (תהלים קלט, יז) ולי מה יקרו רעיך אל,והיינו דאמר ריש לקיש מאי דכתיב (בראשית ה, א) זה ספר תולדות אדם מלמד שהראהו הקב"ה דור דור ודורשיו דור דור וחכמיו כיון שהגיע לדורו של רבי עקיבא שמח בתורתו ונתעצב במיתתו אמר ולי מה יקרו רעיך אל,ואמר רב יהודה אמר רב אדם הראשון מין היה שנאמר (בראשית ג, ט) ויקרא ה' אלהים אל האדם ויאמר לו איכה אן נטה לבך רבי יצחק אמר מושך בערלתו היה כתיב הכא (הושע ו, ז) והמה כאדם עברו ברית וכתיב התם (בראשית ט, ט) את בריתי הפר,רב נחמן אמר כופר בעיקר היה כתיב הכא עברו ברית וכתיב התם (את בריתי הפר) (ירמיהו כב, ט) ואמרו על אשר עזבו (את) ברית ה' (אלהי אבותם),תנן התם ר"א אומר הוי שקוד ללמוד תורה ודע מה שתשיב לאפיקורוס אמר ר' יוחנן ל"ש אלא אפיקורוס (של) עובדי כוכבים אבל אפיקורוס ישראל כ"ש דפקר טפי,א"ר יוחנן כ"מ שפקרו המינים תשובתן בצידן (בראשית א, כו) נעשה אדם בצלמנו (ואומר) (בראשית א, כז) ויברא אלהים את האדם בצלמו (בראשית יא, ז) הבה נרדה ונבלה שם שפתם (בראשית יא, ה) וירד ה' לראות את העיר ואת המגדל (בראשית לה, ז) כי שם נגלו אליו האלהים (בראשית לה, ג) לאל העונה אותי ביום צרתי,(דברים ד, ז) כי מי גוי גדול אשר לו אלהים קרובים אליו כה' אלהינו בכל קראנו אליו (שמואל ב ז, כג) ומי כעמך כישראל גוי אחד בארץ אשר הלכו אלהים לפדות לו לעם (דניאל ז, ט) עד די כרסוון רמיו ועתיק יומין יתיב,הנך למה לי כדרבי יוחנן דא"ר יוחנן אין הקב"ה עושה דבר אא"כ נמלך בפמליא של מעלה שנאמר (דניאל ד, יד) בגזירת עירין פתגמא ובמאמר קדישין שאילתא,התינח כולהי עד די כרסוון רמיו מאי איכא למימר אחד לו ואחד לדוד דתניא אחד לו ואחד לדוד דברי ר"ע א"ל ר' יוסי עקיבא עד מתי אתה עושה שכינה חול אלא אחד לדין ואחד לצדקה,קבלה מיניה או לא קבלה מיניה ת"ש דתניא אחד לדין ואחד לצדקה דברי ר"ע א"ל ר' אלעזר בן עזריא עקיבא מה לך אצל הגדה כלך אצל נגעים ואהלות אלא אחד לכסא ואחד לשרפרף כסא לישב עליו שרפרף להדום רגליו,אמר רב נחמן האי מאן דידע לאהדורי למינים כרב אידית ליהדר ואי לא לא ליהדר אמר ההוא מינא לרב אידית כתיב (שמות כד, א) ואל משה אמר עלה אל ה' עלה אלי מיבעי ליה א"ל זהו מטטרון ששמו כשם רבו דכתיב (שמות כג, כא) כי שמי בקרבו,אי הכי ניפלחו ליה כתיב (שמות כג, כא) אל תמר בו אל תמירני בו אם כן לא ישא לפשעכם למה לי א"ל הימנותא בידן דאפילו בפרוונקא נמי לא קבילניה דכתיב (שמות לג, טו) ויאמר אליו אם אין פניך הולכים וגו',אמר ליה ההוא מינא לר' ישמעאל בר' יוסי כתיב (בראשית יט, כד) וה' המטיר על סדום ועל עמורה גפרית ואש מאת ה' מאתו מיבעי ליה א"ל ההוא כובס שבקיה אנא מהדרנא ליה דכתיב (בראשית ד, כג) ויאמר למך לנשיו עדה וצלה שמען קולי נשי למך נשיי מיבעי ליה אלא משתעי קרא הכי הכא נמי משתעי קרא הכי א"ל מנא לך הא מפירקיה דר"מ שמיע לי,דא"ר יוחנן כי הוה דריש ר' מאיר בפירקיה הוה דריש תילתא שמעתא תילתא אגדתא תילתא מתלי ואמר ר' יוחנן ג' מאות משלות שועלים היו לו לרבי מאיר ואנו אין לנו אלא שלש 38b. b his torso /b was fashioned from dust taken b from Babylonia, and his head /b was fashioned from dust taken b from Eretz Yisrael, /b the most important land, b and his limbs /b were fashioned from dust taken b from the rest of the lands /b in the world. With regard to b his buttocks, Rav Aḥa says: /b They were fashioned from dust taken b from Akra De’agma, /b on the outskirts of Babylonia., b Rabbi Yoḥa bar Ḥanina says: Daytime is twelve hours /b long, and the day Adam the first man was created was divided as follows: In the b first hour /b of the day, b his dust was gathered. /b In the b second, /b an undefined b figure was fashioned. /b In the b third, his limbs were extended. /b In the b fourth, a soul was cast into him. /b In the b fifth, he stood on his legs. /b In the b sixth, he called /b the creatures by the b names /b he gave them. In the b seventh, Eve was paired with him. /b In the b eighth, they arose to the bed two, and descended four, /b i.e., Cain and Abel were immediately born. In the b ninth, he was commanded not to eat of the Tree /b of Knowledge. In the b tenth, he sinned. /b In the b eleventh, he was judged. /b In the b twelfth, he was expelled and left /b the Garden of Eden, b as it is stated: “But man abides not in honor; /b he is like the beasts that perish” (Psalms 49:13). Adam did not abide, i.e., sleep, in a place of honor for even one night., b Rami bar Ḥama says /b in explanation of the end of that verse: b A wild animal does not have power over a person unless /b that person b seems to /b the wild animal b like an animal, as it is stated: “He is like the beasts that perish.” /b ,The Gemara presents b a mnemonic /b for the statements that follow: b At the time, to the end, Aramaic. Rav Yehuda says /b that b Rav says: At the time that the Holy One, Blessed be He, sought to create a person, He created one group of ministering angels. He said to them: /b If b you agree, let us fashion a person in our image. /b The angels b said before him: Master of the Universe, what are the actions of /b this person You suggest to create? God b said to them: His actions are such and such, /b according to human nature.,The angels b said before him: Master of the Universe: “What is man that You are mindful of him? And the son of man that You think of him?” /b (Psalms 8:5), i.e., a creature such as this is not worth creating. God b outstretched His small finger among them and burned them /b with fire. b And the same /b occurred with b a second group /b of angels. The b third group /b of angels that He asked b said before Him: Master of the Universe, the first /b two groups b who spoke /b their mind b before You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do. /b God then created the first person., b When /b history b arrived at /b the time of b the people of the generation of the flood and the people of the generation of the dispersion, /b i.e., the Tower of Babel, b whose actions were ruinous, /b the angels b said before God: Master of the Universe, didn’t the /b first set of angels b speak appropriately before You, /b that human beings are not worthy of having been created? God b said to them /b concerning humanity: b “Even to your old age I am the same; and even to hoar hairs will I suffer you; /b I have made and I will bear; and I will carry, and I will deliver you” (Isaiah 46:4), i.e., having created people, I will even suffer their flaws., b Rav Yehuda says /b that b Rav says: Adam the first /b man spanned b from one end of the world until the other, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other” /b (Deuteronomy 4:32), meaning that on the day Adam was created he spanned from one end of the heavens until the other. b Once /b Adam b sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me” /b (Psalms 139:5), that at first Adam spanned “behind and before,” meaning everywhere, and then God laid His hand on him and diminished him., b Rabbi Elazar says: /b The height of b Adam the first /b man b was from the ground until the firmament, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other.” /b Adam stood “upon the earth” and rose to the end of the heavens. b Once /b Adam b sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me /b and laid Your hand upon me.” The Gemara asks: The interpretations of b the verses contradict each other. /b The first interpretation is that his size was from one end of the world to the other, and the second interpretation is that it was from the earth until the heavens. The Gemara answers: b This and that, /b from one end of the world to another and from the earth until the heavens, b are one measure, /b i.e., the same distance., b And Rav Yehuda says /b that b Rav says: Adam the first /b man b spoke in the language of Aramaic, as it is stated /b in the chapter of Psalms speaking in the voice of Adam: b “How weighty also are Your thoughts to me, O God” /b (Psalms 139:17)., b And this, /b i.e., that the verse in Psalms is stated by Adam, is what b Reish Lakish says: What /b is the meaning of that b which is written: “This is the book of the generations of Adam” /b (Genesis 5:1)? This verse b teaches that the Holy One, Blessed be He, showed /b Adam b every generation and its /b Torah b interpreters, every generation and its wise ones. When he arrived at /b his vision of b the generation of Rabbi Akiva, /b Adam b was gladdened by his Torah, and saddened by his /b manner of b death. He said: “How weighty also are Your thoughts to me, O God,” /b i.e., how it weighs upon me that a man as great as Rabbi Akiva should suffer., b And Rav Yehuda says /b that b Rav says: Adam the first /b man b was a heretic, as it is stated: “And the Lord called to the man and said to him: Where are you”? /b (Genesis 3:9), meaning, to b where has your heart turned, /b indicating that Adam turned from the path of truth. b Rabbi Yitzḥak says: He was /b one who b drew his foreskin /b forward, so as to remove any indication that he was circumcised. It b is written here: “And they like men [ i adam /i ] have transgressed the covet” /b (Hosea 6:7), b and /b it b is written there: /b “And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; b he has broken My covet” /b (Genesis 17:14)., b Rav Naḥman says: He was a denier of the fundamental principle /b of belief in God. It b is written here: /b “And they like men [ i adam /i ] b have transgressed the covet,” and /b it b is written there: “He has broken My covet,” /b and it is written in a third verse: b “And then they shall answer: Because they have forsaken the covet of the Lord their God /b and worshipped other gods and served them” (Jeremiah 22:9).,§ b We learned /b in a mishna b there /b (Avot 2:14): b Rabbi Eliezer says: Be persistent to learn Torah, and know what to respond to the heretic [ i la’apikoros /i ]. Rabbi Yoḥa says: /b This was b taught only /b with regard to b a gentile heretic, but /b not with regard to b a Jewish heretic, /b as one should not respond to him. b All the more so, /b if one does respond b he will become more heretical. /b His heresy is assumed to be intentional, and any attempt to rebut it will only cause him to reinforce his position., b Rabbi Yoḥa says: Any place /b in the Bible from b where the heretics /b attempt to b prove their heresy, /b i.e., that there is more than one god, b the response to their /b claim is b alongside them, /b i.e., in the immediate vicinity of the verses they cite. The verse states that God said: b “Let us make man in our image” /b (Genesis 1:26), employing the plural, b but it /b then b states: “And God created man in His image” /b (Genesis 1:27), employing the singular. The verse states that God said: b “Come, let us go down and there confound their language” /b (Genesis 11:7), but it also states: b “And the Lord came down to see the city and the tower” /b (Genesis 11:5). The verse states in the plural: b “There God was revealed [ i niglu /i ] to him /b when he fled from the face of his brother” (Genesis 35:7), but it also states in the singular: b “To God Who answers [ i haoneh /i ] me in the day of my distress” /b (Genesis 35:3).,Rabbi Yoḥa cites several examples where the counterclaim is in the same verse as the claim of the heretics. The verse states: b “For what nation is there so great that has God so near to them as the Lord our God is whenever we call upon Him?” /b (Deuteronomy 4:7), where the term “near” is written in plural, i kerovim /i , but the term “upon Him” is written in singular. Another verse states: b “And who is like Your people, like Israel, a nation one in the earth, whom God went to redeem unto Himself for a people?” /b (II Samuel 7:23), where the term “went” is written in plural, i halekhu /i , but the term “Himself” is written in singular. Another verse states: “I beheld b till thrones were placed, and one that was ancient of days did sit” /b (Daniel 7:9); where the term “thrones” is written in plural, i kharsavan /i , but the term “sit” is written in singular.,The Gemara asks: b Why do I /b need b these /b instances of plural words? Why does the verse employ the plural at all when referring to God? The Gemara explains: This is b in accordance with /b the statement b of Rabbi Yoḥa, as Rabbi Yoḥa says: The Holy One, Blessed be He, does not act unless He consults with the entourage of Above, /b i.e., the angels, b as it is stated: “The matter is by the decree of the watchers, and the sentence by the word of the holy ones” /b (Daniel 4:14).,The Gemara clarifies: This b works out well for /b almost b all /b the verses, as they describe an action taken by God, but b what is there to say /b concerning the verse: “I beheld b till thrones were placed”? /b The Gemara answers: b One /b throne is b for Him and one /b throne is b for David, /b i.e., the messiah, b as it is taught /b in a i baraita /i : b One /b throne is b for Him and one /b throne is b for David; /b this is b the statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presence /b by equating God with a person? b Rather, /b the correct interpretation is that both thrones are for God, as b one /b throne is b for judgment and one /b throne is b for righteousness. /b ,The Gemara asks: Did Rabbi Akiva b accept /b this explanation b from /b Rabbi Yosei b or /b did he b not accept it from him? /b The Gemara suggests: b Come /b and b hear /b a proof to the matter from what was taught in another i baraita /i , b as it is taught /b in a i baraita /i : b One /b throne is b for judgment and one /b throne is b for righteousness; /b this is b the statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva! What are you doing near, /b i.e., discussing, matters of b i aggada /i ? Go near /b tractates b i Nega’im /i and i Oholot /i , /b which examine the complex i halakhot /i of ritual purity, where your knowledge is unparalleled. b Rather, /b the correct interpretation is that while both thrones are for God, b one /b is b for a throne and one /b is b for a stool. /b There is b a throne for God to sit upon, and a stool /b that serves b as His footstool. /b , b Rav Naḥman says: This one, /b i.e., any person, b who knows /b how b to respond to the heretics /b as effectively b as Rav Idit should respond /b to them, b but if /b he does b not /b know, he b should not respond /b to them. The Gemara relates: b A certain heretic said to Rav Idit: /b It b is written /b in the verse concerning God: b “And to Moses He said: Come up to the Lord” /b (Exodus 24:1). The heretic raised a question: b It should have /b stated: b Come up to Me. /b Rav Idit b said to him: This /b term, “the Lord,” in that verse b is /b referring to the angel b Metatron, whose name is like the name of his Master, as it is written: /b “Behold I send an angel before you to keep you in the way and to bring you to the place that I have prepared. Take heed of him and obey his voice; do not defy him; for he will not pardon your transgression, b for My name is in him” /b (Exodus 23:20–21).,The heretic said to him: b If so, /b if this angel is equated with God, b we should worship him /b as we worship God. Rav Idit said to him: It b is written: “Do not defy [ i tammer /i ] him,” /b which alludes to: b Do not replace Me [ i temireni /i ] with him. /b The heretic said to him: b If so, why do I /b need the clause b “For he will not pardon your transgression”? /b Rav Idit b said to him: We believe that we did not accept /b the angel b even as a guide [ i befarvanka /i ] /b for the journey, b as it is written: “And he said to him: If Your Presence go not with me /b raise us not up from here” (Exodus 33:15). Moses told God that if God Himself does not accompany the Jewish people they do not want to travel to Eretz Yisrael.,The Gemara relates: b A certain heretic said to Rabbi Yishmael, son of Rabbi Yosei: /b It b is written: “And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord /b out of heaven” (Genesis 19:24). The heretic raised the question: b It should have /b stated: b From Him /b out of heaven. b A certain launderer said to /b Rabbi Yishmael: b Leave him be; I will respond to him. /b This is b as it is written: “And Lemech said to his wives: Adah and Zillah, hear my voice; wives of Lemech, /b hearken to my speech” (Genesis 4:23). One can raise the question: b It should have /b been written: b My wives, /b and not: “Wives of Lemech.” b Rather, it is /b the style of b the verse /b to b speak in this /b manner. b Here too, it is /b the style of b the verse /b to b speak in this /b manner. Rabbi Yishmael b said to /b the launderer: b From where did you /b hear b this /b interpretation? The launderer b said to him: I heard it at the lecture of Rabbi Meir. /b ,The Gemara comments: This is b as Rabbi Yoḥa said: When Rabbi Meir would teach his lecture he would expound one-third i halakha /i , one-third i aggada /i , /b and b one-third parables. And Rabbi Yoḥa says: Rabbi Meir had, /b i.e., taught, b three hundred parables of foxes, and we have only three. /b
29. Babylonian Talmud, Nazir, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •abimelech, king of gerar Found in books: Gera (2014), Judith, 406
23b. ומדינים כבריח ארמון אח נפשע מקרית עוז זה לוט שפירש מאברהם ומדינים כבריח ארמון שהטיל מדינים כבריחין וארמון (דברים כג, ד) לא יבא עמוני ומואבי בקהל ה',דרש רבא ואיתימא רבי יצחק מאי דכתיב (משלי יח, א) לתאוה יבקש נפרד ובכל תושיה יתגלע לתאוה יבקש נפרד זה לוט ובכל תושיה יתגלע שנתגלה קלונו בבתי כנסיות ובבתי מדרשות דתנן עמוני ומואבי אסורין ואיסורן איסור עולם,אמר עולא תמר זינתה זמרי זינה,תמר זינתה יצאו ממנה מלכים ונביאים זמרי זינה נפלו עליו כמה רבבות מישראל,אמר ר"נ בר יצחק גדולה עבירה לשמה ממצוה שלא לשמה והאמר רב יהודה אמר רב לעולם יעסוק אדם בתורה ובמצות אפי' שלא לשמן שמתוך שלא לשמן בא לשמן,אלא אימא כמצוה שלא לשמה דכתיב (שופטים ה, כד) תבורך מנשים יעל אשת חבר הקני מנשים באהל תבורך מאן נשים שבאהל שרה רבקה רחל ולאה,א"ר יוחנן שבע בעילות בעל אותו רשע באותה שעה שנאמר (שופטים ה, כז) בין רגליה כרע נפל שכב וגו',והא קא מתהניא מבעילה דיליה א"ר יוחנן כל טובתן של רשעים אינה אלא רעה אצל צדיקים,שנאמר (בראשית לא, כט) השמר לך מדבר עם יעקב מטוב ועד רע בשלמא רע שפיר אלא טוב אמאי לא אלא לאו ש"מ טובתו רעה היא ש"מ:,גופא אמר רב יהודה אמר רב לעולם יעסוק אדם בתורה ובמצות אפי' שלא לשמן שמתוך שלא לשמן בא לשמן שבשכר מ"ב קרבנות שהקריב בלק הרשע זכה ויצאה ממנו רות וא"ר יוסי בר' חנינא רות בת בנו של עגלון מלך מואב היתה,א"ר חייא בר אבא א"ר יוחנן מנין שאין הקב"ה מקפח אפי' שכר שיחה נאה דאילו בכירה דקריתיה מואב א"ל רחמנא (דברים ב, ט) אל תצר את מואב ואל תתגר בם מלחמה מלחמה הוא דלא אבל צעורי צערינן,ואילו צעירה דקריתיה בן עמי אמר ליה (דברים ב, יט) אל תצורם ואל תתגר בם אפילו צעורי לא תצערינן כלל,א"ר חייא בר אבין א"ר יהושע בן קרחה לעולם יקדים אדם לדבר מצוה שבשכר לילה אחת שקדמתה בכירה לצעירה 23b. b and their contentions are like the bars of a castle” /b (Proverbs 18:19)? b “A brother offended is harder to be won than a strong city,” this is Lot, /b called Abraham’s brother (see Genesis 14:14), b who separated from Abraham. “And their contentions are like the bars of a castle,” /b this is b because /b Lot b brought contention /b between the Jewish people and his own descendants b like bars, /b which lock the gates of b a castle. /b Just as no one can enter a locked castle, so too Lot’s descendants, Ammon and Moab, were prevented from joining the Jewish people, as it states: b “An Ammonite and a Moabite shall not enter into the assembly of the Lord” /b (Deuteronomy 23:4).,On the same issue, b Rava expounded /b a verse b homiletically, and some say /b it was b Rabbi Yitzḥak: What is /b the meaning of that b which is written: “He who separates himself seeks his own desire, and snarls against all sound wisdom” /b (Proverbs 18:1)? b “He who separates himself seeks his own desire,” this is Lot, /b who separated from Abraham. b “And snarls [ i yitgala /i ] against all sound wisdom,” /b this too describes Lot, b as his shame was /b eventually b revealed [ i nitgala /i ] in the synagogues, /b when his actions recorded in the Torah are read in public, b and in the study halls, /b where the i halakhot /i of his descendants are taught. b As we learned /b in a mishna: b An Ammonite and a Moabite are prohibited /b from entering the congregation by marrying a Jewish woman, b and their prohibition is permanent. /b ,§ In relation to the preceding discussion with regard to the daughters of Lot, who acted in a wanton manner for the sake of a mitzva, the Gemara cites that which b Ulla said: Tamar engaged in licentious /b sexual intercourse with her father-in-law, Judah (see Genesis, chapter 38), and b Zimri /b ben Salu also b engaged in licentious /b sexual intercourse with a Midianite woman (see Numbers, chapter 25).,Yet despite the similarity between their actions, b Tamar engaged in licentious /b sexual intercourse for the sake of a mitzva, to have children, and therefore she merited that b kings /b of the House of David b descended from her. /b King David’s lineage traces back to Tamar’s son Peretz (see Ruth 4:18–22). b And /b she also merited to be the ancestor of b prophets, /b e.g., Isaiah, who was related to the royal family. Conversely, with regard to b Zimri, /b who b engaged in licentious /b sexual intercourse for the purpose of a transgression, b several multitudes of Israel fell due to him; /b twenty-four thousand in a plague (see Numbers 25:9). This shows that a great deal depends on one’s intentions.,§ b Rav Naḥman bar Yitzḥak said: Greater is a transgression /b committed b for its own sake, /b i.e., for the sake of Heaven, b than a mitzva /b performed b not for its own sake. /b The Gemara questions this comparison: b But didn’t Rav Yehuda say /b that b Rav said: A person should always occupy himself with Torah and mitzvot even not for their own sake, as /b it is b through /b acts performed b not for their own sake /b that good deeds b for their own sake come /b about? How, then, can any transgression be considered greater than a mitzva not for the sake of Heaven?, b Rather, /b one must emend the above statement and b say /b as follows: A transgression for the sake of Heaven is b equivalent to a mitzva not for its own sake. /b The proof is b as it is written: “Blessed above women shall Yael be, the wife of Hever the Kenite, above women in the tent she shall be blessed” /b (Judges 5:24), and it is taught: b Who are /b these b “women in the tent?” /b They are b Sarah, Rebecca, Rachel, and Leah. /b Yael’s forbidden intercourse with Sisera for the sake of Heaven is compared to the sexual intercourse in which the Matriarchs engaged.,The Gemara asks: How is it derived that Yael engaged in sexual intercourse with Sisera? As b Rabbi Yoḥa said: That wicked one, /b Sisera, b engaged in seven acts of sexual intercourse /b with Yael b at that time, as it is stated: “Between her feet he sunk, he fell, he lay; /b between her feet he sunk, he fell; where he sunk, there he fell down dead” (Judges 5:27). Each mention of falling is referring to another act of intercourse.,The Gemara asks: b But /b Yael at least b enjoyed the sexual intercourse /b with b him; /b why is the verse so effusive in her praise? b Rabbi Yoḥa said: All the good of the wicked, /b i.e., anything good received from wicked people, b is nothing other /b than b evil for the righteous, /b and therefore she certainly derived no pleasure from the act.,The Gemara asks: From where is this principle derived? b As /b it b is stated /b in the verse that God warned Laban the Aramean, when he was chasing Jacob: b “Guard yourself from speaking to Jacob, from good to evil” /b (Genesis 31:24). b Granted, /b with regard to the warning against speaking b evil, /b it is b fine /b that Laban was warned not to harm Jacob. b However, why shouldn’t /b he say anything b good /b to Jacob? b Rather, /b must one b not conclude from /b this verse that even Laban’s b good is bad /b in Jacob’s eyes? The Gemara concludes: b Learn from this /b that it is so.,§ The Gemara returns to analyze in greater detail b the /b above matter b itself. Rav Yehuda said /b that b Rav said: A person should always occupy himself with Torah and mitzvot even not for their own sake, as through /b these acts performed b not for their own sake, /b good deeds b for their own sake come /b about. The proof for this is b that in reward for the forty-two offerings that the wicked Balak sacrificed /b (see Numbers, chapter 23), although he did not do so for the sake of Heaven but to facilitate the cursing of the Jewish people, nevertheless b he merited that Ruth descended from him. /b Not only was he the forebear of a righteous convert, but also of King David. b And /b this is as b Rabbi Yosei, son of Rabbi Ḥanina, said: Ruth was the daughter of the son of Eglon, king of Moab, /b who descended from Balak, king of Moab., b Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: From where /b is it derived b that the Holy One, Blessed be He, does not deprive /b one of b even /b the b reward for proper speech, /b i.e., for speaking in a refined manner? b As while /b there is the case of Lot’s b elder /b daughter, b who called /b her son b Moab [ i mo’av /i ], /b which alludes to his shameful origins, as i me’av /i means: From father, b and the Merciful One says to /b Moses: b “Do not besiege Moab, nor contend with them in war” /b (Deuteronomy 2:9), which indicates: It is b war that is not /b permitted; b however, /b with regard to b harassing, /b the Jews were permitted b to harass them. /b , b And while /b there is the case of Lot’s b younger /b daughter, b who called /b her son b Ben-Ami, /b son of my people, without explicitly mentioning her father. With regard to her descendants, God b said to /b Moses: b “Do not harass them, nor contend with them” /b (Deuteronomy 2:19), which means b even /b as far as b harassing /b is concerned, b you may not harass them at all. /b , b Rabbi Ḥiyya bar Avin said /b that b Rabbi Yehoshua ben Korḥa said: A person should always come first /b with regard b to a matter of a mitzva, as in reward of /b the b one night that the elder /b daughter of Lot b preceded the younger /b for the sake of a mitzva,
30. John Malalas, History, 6.14 (6th cent. CE - 6th cent. CE)  Tagged with subjects: •abimelech, king of gerar Found in books: Gera (2014), Judith, 406
32. Anon., Additions To Esther, 14.15  Tagged with subjects: •abimelech, king of gerar Found in books: Gera (2014), Judith, 406
33. Anon., Joseph And Aseneth, 2.1, 2.10-2.11  Tagged with subjects: •abimelech, king of gerar Found in books: Gera (2014), Judith, 263