1. Hebrew Bible, Proverbs, 8.30-8.31 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •exegesis, midrashim, exegetical Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 205 8.31. מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ וְשַׁעֲשֻׁעַי אֶת־בְּנֵי אָדָם׃ | 8.30. Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him, 8.31. Playing in His habitable earth, And my delights are with the sons of men. |
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2. Hebrew Bible, Numbers, 12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •exegesis, midrashim, exegetical Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 210 | 12. And when the cloud was removed from over the Tent, behold, Miriam was leprous, as white as snow; and Aaron looked upon Miriam; and, behold, she was leprous.,And the anger of the LORD was kindled against them; and He departed.,And the LORD spoke suddenly unto Moses, and unto Aaron, and unto Miriam: ‘Come out ye three unto the tent of meeting.’ And they three came out.,with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’,And He said: ‘Hear now My words: if there be a prophet among you, I the LORD do make Myself known unto him in a vision, I do speak with him in a dream.,And the LORD said unto Moses: ‘If her father had but spit in her face, should she not hide in shame seven days? let her be shut up without the camp seven days, and after that she shall be brought in again.’,Now the man Moses was very meek, above all the men that were upon the face of the earth.—,And Aaron said unto Moses: ‘Oh my lord, lay not, I pray thee, sin upon us, for that we have done foolishly, and for that we have sinned.,And Moses cried unto the LORD, saying: ‘Heal her now, O God, I beseech Thee.’,And Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman.,Let her not, I pray, be as one dead, of whom the flesh is half consumed when he cometh out of his mother’s womb.’,My servant Moses is not so; he is trusted in all My house;,And they said: ‘Hath the LORD indeed spoken only with Moses? hath He not spoken also with us?’ And the LORD heard it.—,And the LORD came down in a pillar of cloud, and stood at the door of the Tent, and called Aaron and Miriam; and they both came forth.,And afterward the people journeyed from Hazeroth, and pitched in the wilderness of Paran.,And Miriam was shut up without the camp seven days; and the people journeyed not till Miriam was brought in again. |
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3. Hebrew Bible, Leviticus, 21.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •exegesis, aramaic targums, exegetical material contained in Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 226 21.9. וּבַת אִישׁ כֹּהֵן כִּי תֵחֵל לִזְנוֹת אֶת־אָבִיהָ הִיא מְחַלֶּלֶת בָּאֵשׁ תִּשָּׂרֵף׃ | 21.9. And the daughter of any priest, if she profane herself by playing the harlot, she profaneth her father: she shall be burnt with fire. |
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4. Hebrew Bible, Song of Songs, 3.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •exegesis, midrashim, exegetical Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 206 3.11. צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה־לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ׃ | 3.11. Go forth, O ye daughters of Zion, And gaze upon king Solomon, Even upon the crown wherewith his mother hath crowned him in the day of his espousals, And in the day of the gladness of his heart. |
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5. Hebrew Bible, Deuteronomy, 28.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •exegesis, aramaic targums, exegetical material contained in Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 218, 232 28.12. יִפְתַּח יְהוָה לְךָ אֶת־אוֹצָרוֹ הַטּוֹב אֶת־הַשָּׁמַיִם לָתֵת מְטַר־אַרְצְךָ בְּעִתּוֹ וּלְבָרֵךְ אֵת כָּל־מַעֲשֵׂה יָדֶךָ וְהִלְוִיתָ גּוֹיִם רַבִּים וְאַתָּה לֹא תִלְוֶה׃ | 28.12. The LORD will open unto thee His good treasure the heaven to give the rain of thy land in its season, and to bless all the work of thy hand; and thou shalt lend unto many nations, but thou shalt not borrow. |
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6. Hebrew Bible, Exodus, 2.5, 2.12, 19.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 207, 228, 229 2.5. וַתֵּרֶד בַּת־פַּרְעֹה לִרְחֹץ עַל־הַיְאֹר וְנַעֲרֹתֶיהָ הֹלְכֹת עַל־יַד הַיְאֹר וַתֵּרֶא אֶת־הַתֵּבָה בְּתוֹךְ הַסּוּף וַתִּשְׁלַח אֶת־אֲמָתָהּ וַתִּקָּחֶהָ 2.12. וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ וַיַּךְ אֶת־הַמִּצְרִי וַיִּטְמְנֵהוּ בַּחוֹל׃ 19.8. וַיַּעֲנוּ כָל־הָעָם יַחְדָּו וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וַיָּשֶׁב מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃ | 2.5. And the daughter of Pharaoh came down to bathe in the river; and her maidens walked along by the river-side; and she saw the ark among the flags, and sent her handmaid to fetch it. 2.12. And he looked this way and that way, and when he saw that there was no man, he smote the Egyptian, and hid him in the sand. 19.8. And all the people answered together, and said: ‘All that the LORD hath spoken we will do.’ And Moses reported the words of the people unto the LORD. |
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7. Hebrew Bible, Psalms, 145.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •exegesis, aramaic targums, exegetical material contained in Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 218 145.16. פּוֹתֵחַ אֶת־יָדֶךָ וּמַשְׂבִּיעַ לְכָל־חַי רָצוֹן׃ | 145.16. Thou openest Thy hand, And satisfiest every living thing with favour. |
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8. Hebrew Bible, Genesis, 1.27, 2.7, 3.22, 14.18-14.21, 22.1-22.19, 27.9, 30.22, 38.6, 38.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 205, 218, 226, 227, 228, 231, 232 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 3.22. וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃ 14.18. וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃ 14.19. וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃ 14.21. וַיֹּאמֶר מֶלֶךְ־סְדֹם אֶל־אַבְרָם תֶּן־לִי הַנֶּפֶשׁ וְהָרְכֻשׁ קַח־לָךְ׃ 22.1. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃ 22.1. וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ׃ 22.2. וַיֹּאמֶר קַח־נָא אֶת־בִּנְךָ אֶת־יְחִידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק וְלֶךְ־לְךָ אֶל־אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ׃ 22.2. וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד לְאַבְרָהָם לֵאמֹר הִנֵּה יָלְדָה מִלְכָּה גַם־הִוא בָּנִים לְנָחוֹר אָחִיךָ׃ 22.3. וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת־חֲמֹרוֹ וַיִּקַּח אֶת־שְׁנֵי נְעָרָיו אִתּוֹ וְאֵת יִצְחָק בְּנוֹ וַיְבַקַּע עֲצֵי עֹלָה וַיָּקָם וַיֵּלֶךְ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר־לוֹ הָאֱלֹהִים׃ 22.4. בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא אֶת־הַמָּקוֹם מֵרָחֹק׃ 22.5. וַיֹּאמֶר אַבְרָהָם אֶל־נְעָרָיו שְׁבוּ־לָכֶם פֹּה עִם־הַחֲמוֹר וַאֲנִי וְהַנַּעַר נֵלְכָה עַד־כֹּה וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם׃ 22.6. וַיִּקַּח אַבְרָהָם אֶת־עֲצֵי הָעֹלָה וַיָּשֶׂם עַל־יִצְחָק בְּנוֹ וַיִּקַּח בְּיָדוֹ אֶת־הָאֵשׁ וְאֶת־הַמַּאֲכֶלֶת וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃ 22.7. וַיֹּאמֶר יִצְחָק אֶל־אַבְרָהָם אָבִיו וַיֹּאמֶר אָבִי וַיֹּאמֶר הִנֶּנִּי בְנִי וַיֹּאמֶר הִנֵּה הָאֵשׁ וְהָעֵצִים וְאַיֵּה הַשֶּׂה לְעֹלָה׃ 22.8. וַיֹּאמֶר אַבְרָהָם אֱלֹהִים יִרְאֶה־לּוֹ הַשֶּׂה לְעֹלָה בְּנִי וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃ 22.9. וַיָּבֹאוּ אֶל־הַמָּקוֹם אֲשֶׁר אָמַר־לוֹ הָאֱלֹהִים וַיִּבֶן שָׁם אַבְרָהָם אֶת־הַמִּזְבֵּחַ וַיַּעֲרֹךְ אֶת־הָעֵצִים וַיַּעֲקֹד אֶת־יִצְחָק בְּנוֹ וַיָּשֶׂם אֹתוֹ עַל־הַמִּזְבֵּחַ מִמַּעַל לָעֵצִים׃ 22.11. וַיִּקְרָא אֵלָיו מַלְאַךְ יְהוָה מִן־הַשָּׁמַיִם וַיֹּאמֶר אַבְרָהָם אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃ 22.12. וַיֹּאמֶר אַל־תִּשְׁלַח יָדְךָ אֶל־הַנַּעַר וְאַל־תַּעַשׂ לוֹ מְאוּמָּה כִּי עַתָּה יָדַעְתִּי כִּי־יְרֵא אֱלֹהִים אַתָּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידְךָ מִמֶּנִּי׃ 22.13. וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא וְהִנֵּה־אַיִל אַחַר נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת־הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ׃ 22.14. וַיִּקְרָא אַבְרָהָם שֵׁם־הַמָּקוֹם הַהוּא יְהוָה יִרְאֶה אֲשֶׁר יֵאָמֵר הַיּוֹם בְּהַר יְהוָה יֵרָאֶה׃ 22.15. וַיִּקְרָא מַלְאַךְ יְהוָה אֶל־אַבְרָהָם שֵׁנִית מִן־הַשָּׁמָיִם׃ 22.16. וַיֹּאמֶר בִּי נִשְׁבַּעְתִּי נְאֻם־יְהוָה כִּי יַעַן אֲשֶׁר עָשִׂיתָ אֶת־הַדָּבָר הַזֶּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידֶךָ׃ 22.17. כִּי־בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶת־זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְכַחוֹל אֲשֶׁר עַל־שְׂפַת הַיָּם וְיִרַשׁ זַרְעֲךָ אֵת שַׁעַר אֹיְבָיו׃ 22.18. וְהִתְבָּרֲכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ עֵקֶב אֲשֶׁר שָׁמַעְתָּ בְּקֹלִי׃ 22.19. וַיָּשָׁב אַבְרָהָם אֶל־נְעָרָיו וַיָּקֻמוּ וַיֵּלְכוּ יַחְדָּו אֶל־בְּאֵר שָׁבַע וַיֵּשֶׁב אַבְרָהָם בִּבְאֵר שָׁבַע׃ 27.9. לֶךְ־נָא אֶל־הַצֹּאן וְקַח־לִי מִשָּׁם שְׁנֵי גְּדָיֵי עִזִּים טֹבִים וְאֶעֱשֶׂה אֹתָם מַטְעַמִּים לְאָבִיךָ כַּאֲשֶׁר אָהֵב׃ 30.22. וַיִּזְכֹּר אֱלֹהִים אֶת־רָחֵל וַיִּשְׁמַע אֵלֶיהָ אֱלֹהִים וַיִּפְתַּח אֶת־רַחְמָהּ׃ 38.6. וַיִּקַּח יְהוּדָה אִשָּׁה לְעֵר בְּכוֹרוֹ וּשְׁמָהּ תָּמָר׃ 38.24. וַיְהִי כְּמִשְׁלֹשׁ חֳדָשִׁים וַיֻּגַּד לִיהוּדָה לֵאמֹר זָנְתָה תָּמָר כַּלָּתֶךָ וְגַם הִנֵּה הָרָה לִזְנוּנִים וַיֹּאמֶר יְהוּדָה הוֹצִיאוּהָ וְתִשָּׂרֵף׃ | 1.27. And God created man in His own image, in the image of God created He him; male and female created He them. 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 3.22. And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’ 14.18. And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High. 14.19. And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth; 14.20. and blessed be God the Most High, who hath delivered thine enemies into thy hand.’ And he gave him a tenth of all. 14.21. And the king of Sodom said unto Abram: ‘Give me the persons, and take the goods to thyself.’ 22.1. And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’ 22.2. And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’ 22.3. And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which God had told him. 22.4. On the third day Abraham lifted up his eyes, and saw the place afar off. 22.5. And Abraham said unto his young men: ‘Abide ye here with the ass, and I and the lad will go yonder; and we will worship, and come back to you.’ 22.6. And Abraham took the wood of the burnt-offering, and laid it upon Isaac his son; and he took in his hand the fire and the knife; and they went both of them together. 22.7. And Isaac spoke unto Abraham his father, and said: ‘My father.’ And he said: ‘Here am I, my son.’ And he said: ‘Behold the fire and the wood; but where is the lamb for a burnt-offering?’ 22.8. And Abraham said: ‘God will aprovide Himself the lamb for a burnt-offering, my son.’ So they went both of them together. 22.9. And they came to the place which God had told him of; and Abraham built the altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar, upon the wood. 22.10. And Abraham stretched forth his hand, and took the knife to slay his son. 22.11. And the angel of the LORD called unto him out of heaven, and said: ‘Abraham, Abraham.’ And he said: ‘Here am I.’ 22.12. And he said: ‘Lay not thy hand upon the lad, neither do thou any thing unto him; for now I know that thou art a God-fearing man, seeing thou hast not withheld thy son, thine only son, from Me.’ 22.13. And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in the thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son. 22.14. And Abraham called the name of that place Adonai-jireh; as it is said to this day: ‘In the mount where the LORD is seen.’ 22.15. And the angel of the LORD called unto Abraham a second time out of heaven, 22.16. and said: ‘By Myself have I sworn, saith the LORD, because thou hast done this thing, and hast not withheld thy son, thine only son, 22.17. that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies; 22.18. and in thy seed shall all the nations of the earth be blessed; because thou hast hearkened to My voice.’ 22.19. So Abraham returned unto his young men, and they rose up and went together to Beer- sheba; and Abraham dwelt at Beer-sheba. 27.9. Go now to the flock, and fetch me from thence two good kids of the goats; and I will make them savoury food for thy father, such as he loveth; 30.22. And God remembered Rachel, and God hearkened to her, and opened her womb. 38.6. And Judah took a wife for Er his first-born, and her name was Tamar. 38.24. And it came to pass about three months after, that it was told Judah, saying: ‘Tamar thy daughter-in-law hath played the harlot; and moreover, behold, she is with child by harlotry.’ And Judah said: ‘Bring her forth, and let her be burnt.’ |
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9. Hebrew Bible, Judges, 5.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •exegesis, aramaic targums, exegetical material contained in Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 230 |
10. Hebrew Bible, Isaiah, 55.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •exegesis, aramaic targums, exegetical material contained in Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 231 55.13. תַּחַת הַנַּעֲצוּץ יַעֲלֶה בְרוֹשׁ תחת [וְתַחַת] הַסִּרְפַּד יַעֲלֶה הֲדַס וְהָיָה לַיהוָה לְשֵׁם לְאוֹת עוֹלָם לֹא יִכָּרֵת׃ | 55.13. Instead of the thorn shall come up the cypress, And instead of the brier shall come up the myrtle; And it shall be to the LORD for a memorial, For an everlasting sign that shall not be cut off. |
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11. Hebrew Bible, Jeremiah, 14.9, 20.17, 23.23 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •exegesis, aramaic targums, exegetical material contained in Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 229 20.17. אֲשֶׁר לֹא־מוֹתְתַנִי מֵרָחֶם וַתְּהִי־לִי אִמִּי קִבְרִי וְרַחְמָה הֲרַת עוֹלָם׃ 23.23. הַאֱלֹהֵי מִקָּרֹב אָנִי נְאֻם־יְהוָה וְלֹא אֱלֹהֵי מֵרָחֹק׃ | 20.17. Because He slew me not from the womb; And so my mother would have been my grave, And her womb always great. 23.23. Am I a God near at hand, saith the LORD, And not a God afar off? |
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12. Hebrew Bible, Ezekiel, 37.12 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •exegesis, aramaic targums, exegetical material contained in Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 218 37.12. לָכֵן הִנָּבֵא וְאָמַרְתָּ אֲלֵיהֶם כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה אֲנִי פֹתֵחַ אֶת־קִבְרוֹתֵיכֶם וְהַעֲלֵיתִי אֶתְכֶם מִקִּבְרוֹתֵיכֶם עַמִּי וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַת יִשְׂרָאֵל׃ | 37.12. Therefore prophesy, and say unto them: Thus saith the Lord GOD: Behold, I will open your graves, and cause you to come up out of your graves, O My people; and I will bring you into the land of Israel. |
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13. Hebrew Bible, 1 Chronicles, 1.14 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •exegesis, midrashim, exegetical Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 207 |
14. Hebrew Bible, Ezra, 4.18 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •exegesis, aramaic targums, exegetical material contained in Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 230 4.18. נִשְׁתְּוָנָא דִּי שְׁלַחְתּוּן עֲלֶינָא מְפָרַשׁ קֱרִי קָדָמָי׃ | 4.18. the letter which ye sent unto us hath been plainly read before me. |
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15. Tosefta, Sanhedrin, 12.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •exegesis, midrashim, exegetical Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 206 |
16. Mishnah, Taanit, 4.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •exegesis, midrashim, exegetical Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 206 4.8. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, לֹא הָיוּ יָמִים טוֹבִים לְיִשְׂרָאֵל כַּחֲמִשָּׁה עָשָׂר בְּאָב וּכְיוֹם הַכִּפּוּרִים, שֶׁבָּהֶן בְּנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת בִּכְלֵי לָבָן שְׁאוּלִין, שֶׁלֹּא לְבַיֵּשׁ אֶת מִי שֶׁאֵין לוֹ. כָּל הַכֵּלִים טְעוּנִין טְבִילָה. וּבְנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת וְחוֹלוֹת בַּכְּרָמִים. וּמֶה הָיוּ אוֹמְרוֹת, בָּחוּר, שָׂא נָא עֵינֶיךָ וּרְאֵה, מָה אַתָּה בוֹרֵר לָךְ. אַל תִּתֵּן עֵינֶיךָ בַנּוֹי, תֵּן עֵינֶיךָ בַמִּשְׁפָּחָה. שֶׁקֶר הַחֵן וְהֶבֶל הַיֹּפִי, אִשָּׁה יִרְאַת ה' הִיא תִתְהַלָּל (משלי לא). וְאוֹמֵר, תְּנוּ לָהּ מִפְּרִי יָדֶיהָ, וִיהַלְלוּהָ בַשְּׁעָרִים מַעֲשֶׂיהָ. וְכֵן הוּא אוֹמֵר, צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ (שיר השירים ג). בְּיוֹם חֲתֻנָּתוֹ, זֶה מַתַּן תּוֹרָה. וּבְיוֹם שִׂמְחַת לִבּוֹ, זֶה בִּנְיַן בֵּית הַמִּקְדָּשׁ, שֶׁיִּבָּנֶה בִמְהֵרָה בְיָמֵינוּ. אָמֵן: | 4.8. Section one: Rabbi Shimon ben Gamaliel said: There were no days of joy in Israel greater than the fifteenth of Av and Yom Kippur. Section two: On these days the daughters of Jerusalem would go out in borrowed white garments in order not to shame any one who had none. All these garments required immersion. The daughters of Jerusalem come out and dance in the vineyards. What would they say? Young man, lift up your eyes and see what you choose for yourself. Do not set your eyes on beauty but set your eyes on the family. “Grace is deceitful, and beauty is vain, but a woman that fears the Lord, she shall be praised” (Proverbs 31:30). And it further says, “Give her of the fruit of her hands; and let her works praise her in the gates” (ibid, 31:31). Section three: Similarly it says, “O maidens of Zion, go forth and gaze upon King Solomon wearing the crown that his mother gave him on his wedding day, on the day of the gladness of his heart” (Song of Songs 3:11). “On his wedding day”: this refers to Matan Torah (the Giving of the Torah). “And on the day of the gladness of his heart”: this refers to the building of the Temple; may it be rebuilt speedily in our days, Amen. |
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17. Anon., Genesis Rabba, 21.5, 73.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •exegesis, aramaic targums, exegetical material contained in Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 232 21.5. דָּרַשׁ רַבִּי פַּפּוּס הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ, כְּאֶחָד מִמַּלְאֲכֵי הַשָּׁרֵת, אָמַר לֵיהּ רַבִּי עֲקִיבָא דַּיְּךָ פַּפּוּס, אָמַר לוֹ מָה אַתָּה מְקַיֵּם הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ, אָמַר לוֹ שֶׁנָּתַן לוֹ הַמָּקוֹם לְפָנָיו שְׁנֵי דְרָכִים, דֶּרֶךְ הַחַיִּים וְדֶרֶךְ הַמָּוֶת, וּבֵרַר לוֹ דֶּרֶךְ אַחֶרֶת. רַבִּי יְהוּדָה בַּר סִימוֹן אָמַר כִּיחִידוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר <>(דברים ו, ד)<>: שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד. רַבָּנָן אָמְרֵי כְּגַבְרִיאֵל, שֶׁנֶּאֱמַר <>(דניאל י, ה)<>: וְהִנֵּה אִישׁ אֶחָד לָבוּשׁ בַּדִּים, כְּהָדֵין קַמְצָא דִּלְבוּשֵׁיהּ מִינֵיהּ וּבֵיהּ. רֵישׁ לָקִישׁ אָמַר כְּיוֹנָה, מַה זֶּה בּוֹרֵחַ מִשְׁלִיחוּתוֹ שֶׁל מָקוֹם, שֶׁנֶּאֱמַר <>(יונה א, ג)<>: וַיָּקָם יוֹנָה לִבְרֹחַ תַּרְשִׁישָׁה מִלִּפְנֵי ה', אַף זֶה בּוֹרֵחַ מִלְּקַיֵּים צִוּוּי הַמָּקוֹם. מַה זֶּה לֹא לָן בִּכְבוֹדוֹ, אַף זֶה לֹא לָן כְּבוֹדוֹ עִמּוֹ. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֲנִינָא אָמַר כְּאֵלִיָּהוּ, מַה זֶּה לֹא טָעַם טַעַם מָוֶת, אַף זֶה לֹא הָיָה רָאוּי לִטְעֹם טַעַם מָוֶת, הִיא דַעְתֵּיהּ דְּרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חָנִין, דְּאָמַר כָּל זְמַן שֶׁהָיָה אָדָם הָיָה כְּאֶחָד, וְכֵיוָן שֶׁנִּטְלָה מִמֶּנּוּ צַלְעָתוֹ, לָדַעַת טוֹב וָרָע. 21.5. דָּרַשׁ רַבִּי פַּפּוּס הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ, כְּאֶחָד מִמַּלְאֲכֵי הַשָּׁרֵת, אָמַר לֵיהּ רַבִּי עֲקִיבָא דַּיְּךָ פַּפּוּס, אָמַר לוֹ מָה אַתָּה מְקַיֵּם הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ, אָמַר לוֹ שֶׁנָּתַן לוֹ הַמָּקוֹם לְפָנָיו שְׁנֵי דְרָכִים, דֶּרֶךְ הַחַיִּים וְדֶרֶךְ הַמָּוֶת, וּבֵרַר לוֹ דֶּרֶךְ אַחֶרֶת. רַבִּי יְהוּדָה בַּר סִימוֹן אָמַר כִּיחִידוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר (דברים ו, ד): שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד. רַבָּנָן אָמְרֵי כְּגַבְרִיאֵל, שֶׁנֶּאֱמַר (דניאל י, ה): וְהִנֵּה אִישׁ אֶחָד לָבוּשׁ בַּדִּים, כְּהָדֵין קַמְצָא דִּלְבוּשֵׁיהּ מִינֵיהּ וּבֵיהּ. רֵישׁ לָקִישׁ אָמַר כְּיוֹנָה, מַה זֶּה בּוֹרֵחַ מִשְׁלִיחוּתוֹ שֶׁל מָקוֹם, שֶׁנֶּאֱמַר (יונה א, ג): וַיָּקָם יוֹנָה לִבְרֹחַ תַּרְשִׁישָׁה מִלִּפְנֵי ה', אַף זֶה בּוֹרֵחַ מִלְּקַיֵּים צִוּוּי הַמָּקוֹם. מַה זֶּה לֹא לָן בִּכְבוֹדוֹ, אַף זֶה לֹא לָן כְּבוֹדוֹ עִמּוֹ. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֲנִינָא אָמַר כְּאֵלִיָּהוּ, מַה זֶּה לֹא טָעַם טַעַם מָוֶת, אַף זֶה לֹא הָיָה רָאוּי לִטְעֹם טַעַם מָוֶת, הִיא דַעְתֵּיהּ דְּרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חָנִין, דְּאָמַר כָּל זְמַן שֶׁהָיָה אָדָם הָיָה כְּאֶחָד, וְכֵיוָן שֶׁנִּטְלָה מִמֶּנּוּ צַלְעָתוֹ, לָדַעַת טוֹב וָרָע. | |
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18. Babylonian Talmud, Sotah, 9b-14a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •exegesis, midrashim, exegetical Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 203 |
19. Babylonian Talmud, Sanhedrin, 113a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •exegesis, aramaic targums, exegetical material contained in Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 232 113a. וליפרקיה דתנן הלקוח בכסף מעשר שנטמא יפדה כר"י דאמר יקבר אי הכי מאי איריא עיר הנדחת אפילו דעלמא נמי,אלא לעולם בטהור וכגון דנפול מחיצות וכדרבא דאמר רבא מחיצה לאכול דאורייתא לקלוט דרבנן וכי גזור רבנן כי אתנהו למחיצה כי ליתנהו למחיצה לא:,כתבי הקדש יגנזו: מתניתין דלא כר"א דתניא ר"א אומר כל עיר שיש בה אפי' מזוזה אחת אינה נעשית עיר הנדחת שנא' (דברים יג, יז) ושרפת באש את העיר ואת כל שללה כליל והיכא דאיכא מזוזה לא אפשר דכתיב (דברים יב, ד) לא תעשון כן לה' אלהיכם:,ר"ש אומר אמר הקב"ה וכו': לימא בדר' אבין א"ר אילעא קמיפלגי דא"ר אבין א"ר אילעא כל מקום שאתה מוצא כלל בעשה ופרט בלא תעשה אין דנין אותו בכלל ופרט,דמר אית ליה דרבי אבין ומר לית ליה דרבי אבין,לא דכ"ע אית להו דר' אבין והכא בהא קמיפלגי מר סבר עוד לגמרי משמע ומר סבר עוד לכמה שהיתה אינה נבנית אבל נעשית היא גנות ופרדסים:,ת"ר היו בה אילנות תלושין אסורין מחוברין מותרין של עיר אחרת בין תלושין בין מחוברין אסור מאי עיר אחרת אמר רב חסדא יריחו דכתיב (יהושע ו, יז) והיתה העיר חרם לה' וישבע יהושע בעת ההיא לאמר ארור האיש לפני ה' אשר יקום ובנה את העיר הזאת את יריחו בבכורו ייסדנה ובצעירו יציב דלתיה,תניא לא יריחו על שם עיר אחרת ולא עיר אחרת על שם יריחו דכתיב (מלכים א טז, לד) בנה חיאל בית האלי את יריחו באבירם בכורו יסדה ובשגוב צעירו הציב דלתיה,תניא באבירם בכורו רשע לא היה לו ללמוד בשגוב צעירו היה לו ללמוד,אבירם ושגוב מאי עבוד (מאי קאמר) ה"ק באבירם בכורו היה לו ללמוד לאותו רשע בשגוב צעירו ממשמע שנאמר באבירם בכורו איני יודע ששגוב צעירו מה ת"ל שגוב צעירו מלמד שהיה מקבר והולך מאבירם עד שגוב,אחאב שושביניה הוה אתא איהו ואליהו למשאל בשלמא בי טמיא יתיב וקאמר דילמא כי מילט יהושע הכי לט לא יריחו על שם עיר אחרת ולא עיר אחרת על שם יריחו א"ל אליהו אין אמר ליה השתא לווטתא דמשה לא קא מקיימא דכתיב (דברים יא, טז) וסרתם ועבדתם וגו' וכתיב וחרה אף ה' בכם ועצר את השמים וגו' וההוא גברא אוקים ליה עבודת כוכבים על כל תלם ותלם ולא שביק ליה מיטרא דמיזל מיסגד ליה לווטתא דיהושע תלמידיה מקיימא,מיד (מלכים א יז, יג) ויאמר אליהו התשבי מתושבי גלעד חי ה' אלהי ישראל אם יהיה טל ומטר וגו' בעי רחמי והבו ליה אקלידא דמטרא וקם ואזל,(מלכים א יז, ב) ויהי דבר ה' אליו לאמר לך מזה ופנית לך קדמה ונסתרת בנחל כרית (מלכים א יז, ו) והעורבים מביאים לו לחם ובשר בבקר וגו' מהיכא אמר רב יהודה אמר רב מבי טבחי דאחאב (מלכים א יז, ז) ויהי מקץ ימים וייבש הנחל כי לא היה גשם בארץ כיון דחזא דאיכא צערא בעלמא כתיב (מלכים א יז, ב) ויהי דבר ה' אליו לאמר קום לך צרפתה,וכתיב (מלכים א יז, יז) ויהי אחר הדברים האלה חלה בן האשה בעלת הבית בעא רחמי למיתן ליה אקלידא דתחיית המתים אמרי ליה שלש מפתחות לא נמסרו לשליח של חיה ושל גשמים ושל תחיית המתים יאמרו שתים ביד תלמיד ואחת ביד הרב אייתי הא ושקיל האי דכתיב (מלכים א יח, א) לך הראה אל אחאב [ואתנה] מטר,דרש ההוא גלילאה קמיה דרב חסדא משל דאליהו למה הדבר דומה לגברא דטרקיה לגליה ואבדיה למפתחיה,דרש ר' יוסי בצפורי אבא אליהו | 113a. The Gemara challenges: And let him redeem that which was purchased with second-tithe money and became ritually impure, as we learned in a mishna (Ma’aser Sheni 3:10): An item that is purchased with second-tithe money and that became ritually impure shall be redeemed. The Gemara answers: The mishna is in accordance with the opinion of Rabbi Yehuda, who says: An item that is purchased with second-tithe money and that became ritually impure shall be buried, and it may no longer be redeemed. The Gemara asks: If so, and the mishna is referring to an item purchased with second-tithe money that became ritually impure, why did the mishna cite this halakha specifically in the case of an idolatrous city? The same would hold true even in cities in general as well, as in Rabbi Yehuda’s opinion, the halakha there too is that the item is buried.,Rather, actually, the case in the mishna is with regard to pure second-tithe produce of an idolatrous city that was taken into Jerusalem, and it is a case where the walls of Jerusalem then fell. And this halakha is in accordance with the opinion of Rava, as Rava says: The capacity of the wall of Jerusalem to enable one to partake of second-tithe produce is by Torah law. By contrast, the capacity of the wall of Jerusalem to admit second-tithe produce, in the sense that once it enters Jerusalem the produce assumes the status of the property of the Most High and may no longer be redeemed, is by rabbinic law. And the case where the Sages issue the decree that entry into Jerusalem admits the produce is where the wall is intact; however, in a case where the wall is not intact, no, the Sages did not issue a decree, and the second tithe remains the spoils of the idolatrous city.,§ The mishna teaches: Sacred scrolls must be interred. The Gemara comments: The halakha cited in the mishna is not in accordance with the opinion of Rabbi Eliezer, as it is taught in a baraita that Rabbi Eliezer says: Any city in which there is even one mezuza is not rendered an idolatrous city, as it is stated: “And you shall burn it with fire, both the city and all its spoils, entirely for the Lord your God” (Deuteronomy 13:17). And in a city where there is a mezuza it is not possible to burn all its spoils, as it is written: “You shall not do so to the Lord your God” (Deuteronomy 12:4), from which it is derived that it is prohibited to destroy any item upon which the name of God appears.,The mishna teaches that Rabbi Shimon says: The Holy One, Blessed be He, says: If you implement judgment on an idolatrous city, I ascribe you credit as though you have sacrificed an entirely burnt offering before Me, and Rabbi Akiva and Rabbi Yosei HaGelili disagree as to whether one may convert the ruins of the idolatrous city into gardens and orchards. The Gemara posits: Let us say that it is with regard to the statement that Rabbi Avin says that Rabbi Ile’a says that these tanna’im disagree, as Rabbi Avin says that Rabbi Ile’a says: Anywhere that you find a generalization formulated as a positive mitzva followed by a detail formulated as a prohibition, one does not deduce from it that the generalization includes only the detail based on the hermeneutical principle of a generalization and a detail; rather, one interprets them as two independent halakhot.,On that basis, say that the dispute is that one Sage, Rabbi Yosei HaGelili, is of the opinion that the ruling is in accordance with the opinion of Rabbi Avin, and one Sage, Rabbi Akiva, is of the opinion that the ruling is not in accordance with the opinion of Rabbi Avin. Rabbi Yosei HaGelili holds that the positive mitzva: “And it shall be a heap forever,” and the succeeding prohibition: “It shall not be built again” (Deuteronomy 13:17), are independent mitzvot. The result is that the city must remain a heap and may not be converted into gardens and orchards. Rabbi Akiva employs the hermeneutical principle and deduces that the generalization “and it shall be a heap forever” means only that “it shall not be built again,” but converting the ruins of the idolatrous city into gardens and orchards is permitted.,The Gemara rejects this: No, everyone is of the opinion that the ruling is in accordance with the opinion of Rabbi Avin, and here, they disagree about this: One Sage, Rabbi Yosei HaGelili, holds that the term “again” indicates that it is entirely prohibited to rebuild it at all. And one Sage, Rabbi Akiva, holds that the term “again” indicates that it is not built to be as it was, but it may be converted into gardens and orchards.,§ The Sages taught in a baraita: In a case where there were trees in the city, if they are detached from the ground, they are forbidden and must be burned as the spoils of an idolatrous city; if they are attached to the ground they are permitted, i.e., they are not destroyed. By contrast, trees of another city, whether detached or attached, are forbidden. The Gemara asks: To what is the baraita referring with the phrase: Another city? Rav Ḥisda says: The reference is to Jericho, as it is written: “And the city shall be devoted, it and all that is in it, to the Lord…And Joshua charged them at that time by oath, saying: Cursed be the man before the Lord, that rises up to build this city Jericho; he shall lay its foundation with his firstborn, and with his youngest son shall he set up the gates of it” (Joshua 6:17, 26).,It is taught in a baraita that this includes a prohibition not to build Jericho even after changing its name to the name of another city, and not to build another city after giving it the name of Jericho, as it is written: “Hiel the Bethelite built Jericho; with Abiram, his firstborn, he laid its foundation, and with his young son Segub set up its gates” (I Kings 16:34).,It is taught in a baraita: From the death of Abiram, his firstborn, the wicked, it was not incumbent upon him to learn not to build Jericho, as Abiram’s death could be attributed to chance. But with the death of Segub his young son, it was incumbent upon him to learn that it was due to Joshua’s curse that they died.,The Gemara asks: What did Abiram and Segub do that they are characterized as wicked, and what is the baraita saying? The Gemara answers that this is what the baraita is saying: From the death of Abiram, his firstborn, that wicked man Hiel should have learned about the cause of the death of Segub his young son. By inference from that which is stated: “With Abiram, his firstborn,” do I not know that Segub was his young son? Rather, what is the meaning when the verse states: “His young son Segub”? It teaches that he gradually buried all his sons from Abiram through Segub, and he should have suspected that Joshua’s curse caused the deaths.,Ahab was Hiel’s close friend and groomsman. He and Elijah came to inquire about Hiel’s welfare in the house of mourning [bei tamya]. Hiel sat and said: Perhaps when Joshua cursed, this is what he cursed: Not to build Jericho even after changing its name to the name of another city, and not to build another city after giving it the name of Jericho. Elijah said to him: Yes, that is the curse. Ahab said to Elijah: Now the curse of Moses is not fulfilled, as it is written: “And you go astray and worship other gods,” and it is written: “Then the Lord’s anger will flare against you, and He will close the heavens, and there will be no rain” (Deuteronomy 11:16–17). And that man, referring to himself, established an object of idol worship on each and every furrow in the kingdom of Israel, and the rain is so plentiful that it does not allow him to go and worship it; will the curse of his student, Joshua, be fulfilled?,The verse relates Elijah’s reaction: Immediately: “And Elijah the Tishbite, who was of the inhabitants of Gilead, said to Ahab: As the Lord God of Israel lives, before whom I stand, there shall not be dew or rain these years, but according to my word” (I Kings 17:1). Elijah prayed for mercy and they gave him the key to rainfall enabling him to dictate when it would rain, and he arose and went.,It is written about Elijah: “And the word of the Lord came to him, saying: Go from here, and turn eastward, and hide yourself by Wadi Cherith…And the ravens brought him bread and meat in the morning” (I Kings 17:2–3, 6). The Gemara asks: From where did they bring him bread and meat? Rabbi Yehuda says that Rav says: They brought it from the slaughterhouse of Ahab. And it is written: “And it came to pass after some days, that the wadi dried up, because there was no rain in the land” (I Kings 17:7). Since God saw that there is suffering in the world and Elijah was insensitive to it, it is written: “And the word of the Lord came to him, saying: Arise, go to Zarephath” (I Kings 17:8–9), to initiate a chain of events that would lead Elijah to return the key to rainfall to God.,And it is written: “And it came to pass after these matters, that the son of the woman, the mistress of the house, became sick” (I Kings 17:17). Elijah prayed for mercy, for God to give him the key to the resurrection of the dead. They said to him from Heaven: Three keys were not typically passed to an agent: The key to a woman in childbirth, the key to rainfall, and the key to the resurrection of the dead. You already have the key to rainfall; do you also request the key to the resurrection of the dead? People will say: Two keys are in the possession of the student and one key is in the possession of the Master. Bring Me this key to rainfall, and take this key to the resurrection of the dead. Due to Elijah’s request, he was forced to revoke his oath, as it is written: “Go, appear before Ahab; and I will give rain” (I Kings 18:1).,A certain Galilean taught before Rav Ḥisda: There is a parable for the actions of Elijah; to what is this matter comparable? It is comparable to a man who slammed his door and lost his key. Elijah first prevented the rain from falling, and then no longer had possession of the key to enable it to fall again.,Rabbi Yosei of Tzippori taught: Father Elijah, a deferential and affectionate characterization for Elijah the prophet, |
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20. Babylonian Talmud, Megillah, 10a-17b, 13a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 207 13a. דלא קטליה דוד לשמעי דאתיליד מיניה מרדכי דמיקני ביה המן ומה שילם לי ימיני דלא קטליה שאול לאגג דאתיליד מיניה המן דמצער לישראל,רבי יוחנן אמר לעולם מבנימן קאתי ואמאי קרי ליה יהודי על שום שכפר בע"ז שכל הכופר בע"ז נקרא יהודי כדכתיב (דניאל ג, יב) איתי גוברין יהודאין וגו',רבי שמעון בן פזי כי הוה פתח בדברי הימים אמר הכי כל דבריך אחד הם ואנו יודעין לדורשן (דברי הימים א ד, יח) ואשתו היהודיה ילדה את ירד אבי גדור ואת חבר אבי שוכו ואת יקותיאל אבי זנוח ואלה בני בתיה בת פרעה אשר לקח מרד,אמאי קרי לה יהודיה על שום שכפרה בע"ז דכתיב (שמות ב, ה) ותרד בת פרעה לרחוץ על היאור ואמר רבי יוחנן שירדה לרחוץ מגילולי בית אביה,ילדה והא רבויי רביתיה לומר לך שכל המגדל יתום ויתומה בתוך ביתו מעלה עליו הכתוב כאילו ילדו,ירד זה משה ולמה נקרא שמו ירד שירד להם לישראל מן בימיו גדור שגדר פרצותיהן של ישראל חבר שחיבר את ישראל לאביהן שבשמים סוכו שנעשה להם לישראל כסוכה יקותיאל שקוו ישראל לאל בימיו זנוח שהזניח עונותיהן של ישראל,אבי אבי אבי אב בתורה אב בחכמה אב בנביאות,ואלה בני בתיה אשר לקח מרד וכי מרד שמו והלא כלב שמו אמר הקב"ה יבא כלב שמרד בעצת מרגלים וישא את בת פרעה שמרדה בגלולי בית אביה,אשר הגלה מירושלם אמר רבא שגלה מעצמו,ויהי אומן את הדסה קרי לה הדסה וקרי לה אסתר תניא ר"מ אומר אסתר שמה ולמה נקרא שמה הדסה על שם הצדיקים שנקראו הדסים וכן הוא אומר (זכריה א, ח) והוא עומד בין ההדסים,רבי יהודה אומר הדסה שמה ולמה נקראת שמה אסתר על שם שהיתה מסתרת דבריה שנאמר אין אסתר מגדת את עמה וגו',ר' נחמיה אומר הדסה שמה ולמה נקראת אסתר שהיו אומות העולם קורין אותה על שום אסתהר בן עזאי אומר אסתר לא ארוכה ולא קצרה היתה אלא בינונית כהדסה ר' יהושע בן קרחה אמר אסתר ירקרוקת היתה וחוט של חסד משוך עליה,כי אין לה אב ואם ובמות אביה ואמה למה לי אמר רב אחא עיברתה מת אביה ילדתה מתה אמה,ובמות אביה ואמה לקחה מרדכי לו לבת תנא משום ר"מ אל תקרי לבת אלא לבית וכן הוא אומר (שמואל ב יב, ג) ולרש אין כל כי אם כבשה אחת קטנה אשר קנה ויחיה ותגדל עמו ועם בניו יחדו מפתו תאכל ומכוסו תשתה ובחיקו תשכב ותהי לו כבת משום דבחיקו תשכב הוות ליה (לבת) אלא (לבית) הכי נמי לבית,ואת שבע הנערות וגו' אמר רבא שהיתה מונה בהן ימי שבת וישנה ואת נערותיה וגו' אמר רב שהאכילה מאכל יהודי,ושמואל אמר שהאכילה קדלי דחזירי,ור' יוחנן אמר זרעונים וכן הוא אומר (דניאל א, טז) ויהי המלצר נושא את פת בגם ונותן להם זרעונים,ששה חדשים בשמן המור מאי שמן המור ר' חייא בר אבא אמר סטכת רב הונא אמר שמן זית שלא הביא שליש תניא רבי יהודה אומר אנפקינון שמן זית שלא הביא שליש ולמה סכין אותו שמשיר את השיער ומעדן את הבשר,בערב היא באה ובבקר היא שבה אמר רבי יוחנן מגנותו של אותו רשע למדנו שבחו שלא היה משמש מטתו ביום,ותהי אסתר נשאת חן אר"א מלמד שלכל אחד ואחד נדמתה לו כאומתו ותלקח אסתר אל המלך אחשורוש אל בית מלכותו בחדש העשירי הוא חדש טבת ירח שנהנה גוף מן הגוף,ויאהב המלך את אסתר מכל הנשים ותשא חן וחסד לפניו מכל הבתולות אמר רב ביקש לטעום טעם בתולה טעם טעם בעולה טעם,ויעש המלך משתה גדול עבד משתיא ולא גליא ליה דלי כרגא ולא גליא ליה שדר פרדישני ולא גליא ליה,ובהקבץ בתולות שנית וגו' אזיל שקל עצה ממרדכי אמר אין אשה מתקנאה אלא בירך חבירתה ואפי' הכי לא גליא ליה דכתיב אין אסתר מגדת מולדתה וגו',אמר רבי אלעזר מאי דכתיב | 13a. the responsibility of Judah, as David did not kill Shimei, although he was liable to the death penalty. The grave consequences of this failure included that Mordecai was born from him, and it was he against whom Haman was jealous, leading Haman to issue a decree against all of the Jewish people. And how a Benjamite has repaid me is referring to the fact that Saul, who was from the tribe of Benjamin, did not kill the Amalekite king Agag immediately, from whom Haman was later born, and he caused suffering to the Jewish people.,Rabbi Yoḥa said a different explanation of the verse: Actually, Mordecai came from the tribe of Benjamin. Why, then, was he referred to as Yehudi? On account of the fact that he repudiated idol worship, for anyone who repudiates idolatry is called Yehudi. It is understood here in the sense of yiḥudi, one who declares the oneness of God, as it is written: “There are certain Jews [Yehuda’in] whom thou hast appointed over the affairs of the province of Babylonia, Shadrach, Meshach, and Abed-Nego; these men, O king, have not regarded you: They serve not your gods, nor worship the golden image which you have set up” (Daniel 3:12). These three individuals were in fact Haiah, Mishael, and Azariah, who were not all from the tribe of Judah but are referred to as Yehuda’in because they repudiated idol worship.,§ Incidental to the exposition of the word Yehudi as one who repudiates idolatry, the Gemara relates that when Rabbi Shimon ben Pazi introduced his exposition of the book of Chronicles, he addressed the book of Chronicles and said as follows: All of your words are one, and we know how to expound them. This introduction made reference to the fact that the book of Chronicles cannot always be interpreted literally but requires exposition, as the same individual might be called by various different names, as in the following verse: “And his wife HaYehudiyya bore Jered the father of Gedor, and Heber the father of Soco, and Jekuthiel the father of Zanoah. And these are the sons of Bithiah the daughter of Pharaoh, whom Mered took” (I Chronicles 4:18).,Why is she, who we are told at the end of the verse was Pharaoh’s daughter Bithiah, referred to as Yehudiyya? Because she repudiated idol worship, as it is written: “And the daughter of Pharaoh came down to wash herself in the river” (Exodus 2:5), and Rabbi Yoḥa said: She went down to wash and purify herself from the idols of her father’s house.,The Gemara understands that all the names referred to in the verse as children of Pharaoh’s daughter refer to Moses, as it will soon explain. The Gemara asks: Pharaoh’s daughter bore Moses? But didn’t she merely raise him? Rather, it is telling you that with regard to anyone who raises an orphan boy or girl in his house, the verse ascribes him credit as if he gave birth to him.,The Gemara explains how all the names in fact are referring to Moses: “Jered”; this is Moses, and why was he called Jered? Because manna came down [yarad] for the Jewish people in his days. He was also called “Gedor” because he fenced in [gadar] the breaches of the Jewish people. He was called “Heber” because he connected [ḥibber] the Jewish people to their Father in Heaven. He was called “Soco” because he was for the Jewish people like a shelter [sukka] and shield. He was called “Jekuthiel” because the Jewish people trusted in God [kivu laEl] in his days. Lastly, he was called “Zanoah” because he caused the iniquities of the Jewish people to be disregarded [hizniaḥ].,The Gemara notes that the words “father of” appear three times in that same verse: “And his wife Hajehudijah bore Jered the father of Gedor, and Heber the father of Soco, and Jekuthiel the father of Zanoah.” This teaches that Moses was a father to all of the Jewish people in three respects: A father in Torah, a father in wisdom, and a father in prophecy.,The aforementioned verse stated: “And these are the sons of Bithiah the daughter of Pharaoh, whom Mered took.” The Gemara asks: Was Bithiah’s husband’s name Mered? Wasn’t his name Caleb? Rather, the verse alludes to the reason that Caleb married Bithiah. The Holy One, Blessed be He, said: Let Caleb, who rebelled [marad] against the advice of the spies, come and marry the daughter of Pharaoh, who rebelled against the idols of her father’s home.,§ The Gemara resumes its explanation of the book of Esther. The verse states with regard to Mordecai: “Who had been exiled from Jerusalem” (Esther 2:6). Rava said: This language indicates that he went into exile on his own, not because he was forced to leave Jerusalem. He knew that he would be needed by those in exile, and therefore he consciously left Jerusalem to attend to the needs of his people.,The verse states: “And he had brought up Hadassah, that is, Esther” (Esther 2:7). She is referred to as “Hadassah” and she is referred to as “Esther.” What was her real name? It is taught in a baraita that the Sages differed in their opinion as to which was in fact her name and which one was a description: Rabbi Meir says: Esther was her real name. Why then was she called Hadassah? On account of the righteous, who are called myrtles [hadassim], and so it states: “And he stood among the myrtles [hahadassim]” (Zechariah 1:8).,Rabbi Yehuda differs and says: Hadassah was her real name. Why then was she called Esther? Because she concealed [masteret] the truth about herself, as it is stated: “Esther had not yet made known her kindred nor her people” (Esther 2:20).,Rabbi Neḥemya concurs and says: Hadassah was her real name. Why then was she called Esther? This was her non-Hebrew name, for owing to her beauty the nations of the world called her after Istahar, Venus. Ben Azzai says: Esther was neither tall nor short, but of average size like a myrtle tree, and therefore she was called Hadassah, the Hebrew name resembling that myrtle tree. Rabbi Yehoshua ben Korḥa said: Esther was called Hadassah because she was greenish, having a pale complexion like a myrtle, but a cord of Divine grace was strung around her, endowing her with a beautiful appearance.,The verse initially states with regard to Esther: “For she had neither father nor mother” (Esther 2:7). Why do I need to be told in the continuation of the verse: “And when her father and mother were dead, Mordecai took her for his own daughter”? Rav Aḥa said: This repetition indicates that when her mother became pregt with her, her father died, and when she gave birth to her, her mother died, so that she did not have a mother or a father for even a single day.,The verse states: “And when her father and mother were dead, Mordecai took her for his own daughter” (Esther 2:7). A tanna taught a baraita in the name of Rabbi Meir: Do not read the verse literally as for a daughter [bat], but rather read it as for a home [bayit]. This indicates that Mordecai took Esther to be his wife. And so it states: “But the poor man had nothing, except one little ewe lamb, which he had bought and reared: And it grew up together with him, and with his children; it did eat of his bread, and drank of his own cup, and lay in his bosom, and was like a daughter [kevat] to him” (II Samuel 12:3). The Gemara questions: Because it lay in his bosom, it “was like a daughter to him”? Rather, the parable in II Samuel referenced the illicit taking of another’s wife, and the phrase should be read: Like a home [bayit] to him, i.e., a wife. So too, here, Mordecai took her for a home, i.e., a wife.,The verse states: “And the seven maids chosen to be given her out of the king’s house” (Esther 2:9). Rava said: She would have a separate maid attend her each day, and she would count the days of the week by them, so she was always aware when Shabbat was. The verse continues: “And he advanced her and her maids to the best place in the house of the women.” Rav said: The advancement in the verse signals that he fed her food of Jews, i.e., kosher food.,And Shmuel said an alternative understanding: The advancement was a well-intentioned act in that he fed her pig hinds, thinking she would view it as a delicacy, although in fact they were not kosher.,And Rabbi Yoḥa said a third understanding: He gave her vegetables, which did not pose a problem with regard to the kosher laws. And so it states with regard to the kindness done for Daniel and his associates: “So the steward took away their food and the wine that they should drink; and gave them vegetables” (Daniel 1:16).,The verse states: “Six months with oil of myrrh” (Esther 2:12). The Gemara asks: What is “oil of myrrh”? Rabbi Ḥiyya bar Abba said: It is the aromatic oil called setakt. Rav Huna said: It is a cosmetic oil derived from olives that have not yet reached one-third of their growth. It is similarly taught in a baraita: Rabbi Yehuda says: Anpakinon is the oil of olives that have not reached one-third of their growth. And why is it smeared on the body? Because it removes the hair and softens the skin.,The verse states: “In the evening she went, and in the morning she returned” (Esther 2:14). Rabbi Yoḥa said: From the implicit criticism of that wicked man, Ahasuerus, who cohabited with many women, we have incidentally learned his praise as well, that he would not engage in sexual relations during the day, but in a more modest fashion at night.,The verse states: “And Esther obtained favor in the sight of all those who looked upon her” (Esther 2:15). Rabbi Elazar said: This teaches that she appeared to each and every one as if she were a member of his own nation, and therefore she obtained favor in the eyes of all. The next verse states: “So Esther was taken to King Ahasuerus into his royal house in the tenth month, which is the month Tevet” (Esther 2:16). It was by act of divine providence that Esther was taken to Ahasuerus in a cold winter month, in which the body takes pleasure in the warmth of another body, and therefore she found favor in his eyes.,The verse states: “And the king loved Esther more than all the women, and she obtained grace and favor in his sight more than all the virgins” (Esther 2:17). Rav said: This double language indicates that if he wanted to taste in her the taste of a virgin during intercourse, he tasted it, and if he wanted to experience the taste of a non-virgin, he tasted it, and therefore he loved her more than all the other women.,The verse states: “Then the king made a great feast for all his princes and his servants, even Esther’s feast” (Esther 2:18). The Gemara explains that this was part of an attempt to have Esther reveal her true identity. He made a great feast in her honor, but she did not reveal her identity to him. He lowered the taxes [karga] in her name, but still she did not reveal it to him. He sent gifts [pardishenei] to the ministers in her name, but even so she did not reveal it to him.,The verse states: “And when the virgins were gathered together the second time and Mordecai sat in the king’s gate” (Esther 2:19). The Gemara explains: The reason Ahasuerus gathered the women together was that he went and took advice from Mordecai as to what he should do to get Esther to reveal her identity. Mordecai said to him: As a rule, a woman is jealous only of the thigh of another woman. Therefore, you should take for yourself additional women. But even so she did not reveal her origins to him, as it is written: “Esther had not yet made known her kindred nor her people” (Esther 2:20).,§ Rabbi Elazar said: What is the meaning of that which is written: |
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