1. Hebrew Bible, Exodus, 1.22, 2.1 (9th cent. BCE - 3rd cent. BCE)
| 1.22. וַיְצַו פַּרְעֹה לְכָל־עַמּוֹ לֵאמֹר כָּל־הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ וְכָל־הַבַּת תְּחַיּוּן׃ 2.1. וַיִגְדַּל הַיֶּלֶד וַתְּבִאֵהוּ לְבַת־פַּרְעֹה וַיְהִי־לָהּ לְבֵן וַתִּקְרָא שְׁמוֹ מֹשֶׁה וַתֹּאמֶר כִּי מִן־הַמַּיִם מְשִׁיתִהוּ׃ 2.1. וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי וַיִּקַּח אֶת־בַּת־לֵוִי׃ | 1.22. And Pharaoh charged all his people, saying: ‘Every son that is born ye shall cast into the river, and every daughter ye shall save alive.’" 2.1. And there went a man of the house of Levi, and took to wife a daughter of Levi." |
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2. Hebrew Bible, Job, 22.28 (9th cent. BCE - 3rd cent. BCE)
| 22.28. וְתִגְזַר־אוֹמֶר וְיָקָם לָךְ וְעַל־דְּרָכֶיךָ נָגַהּ אוֹר׃ | 22.28. Thou shalt also decree a thing, and it shall be established unto thee, And light shall shine upon thy ways." |
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3. Hebrew Bible, Leviticus, 20.18 (9th cent. BCE - 3rd cent. BCE)
| 20.18. וְאִישׁ אֲשֶׁר־יִשְׁכַּב אֶת־אִשָּׁה דָּוָה וְגִלָּה אֶת־עֶרְוָתָהּ אֶת־מְקֹרָהּ הֶעֱרָה וְהִיא גִּלְּתָה אֶת־מְקוֹר דָּמֶיהָ וְנִכְרְתוּ שְׁנֵיהֶם מִקֶּרֶב עַמָּם׃ | 20.18. And if a man shall lie with a woman having her sickness, and shall uncover her nakedness—he hath made naked her fountain, and she hath uncovered the fountain of her blood—both of them shall be cut off from among their people." |
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4. Philo of Alexandria, On The Life of Moses, 1.7 (1st cent. BCE - missingth cent. CE)
| 1.7. And his father and mother were among the most excellent persons of their time, and though they were of the same time, still they were induced to unite themselves together more from an uimity of feeling than because they were related in blood; and Moses is the seventh generation in succession from the original settler in the country who was the founder of the whole race of the Jews. |
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5. Josephus Flavius, Jewish Antiquities, 2.210-2.217 (1st cent. CE - 1st cent. CE)
| 2.211. Hereupon he betook himself to prayer to God; and entreated him to have compassion on those men who had nowise transgressed the laws of his worship, and to afford them deliverance from the miseries they at that time endured, and to render abortive their enemies’ hopes of the destruction of their nation. 2.212. Accordingly God had mercy on him, and was moved by his supplication. He stood by him in his sleep, and exhorted him not to despair of his future favors. He said further, that he did not forget their piety towards him, and would always reward them for it, as he had formerly granted his favor to their forefathers, and made them increase from a few to so great a multitude. 2.213. He put him in mind, that when Abraham was come alone out of Mesopotamia into Canaan, he had been made happy, not only in other respects, but that when his wife was at first barren, she was afterwards by him enabled to conceive seed, and bare him sons. That he left to Ismael and to his posterity the country of Arabia; as also to his sons by Ketura, Troglodytis; and to Isaac, Canaan. 2.214. That by my assistance, said he, he did great exploits in war, which, unless you be yourselves impious, you must still remember. As for Jacob, he became well known to strangers also, by the greatness of that prosperity in which he lived, and left to his sons, who came into Egypt with no more than seventy souls, while you are now become above six hundred thousand. 2.215. Know therefore that I shall provide for you all in common what is for your good, and particularly for thyself what shall make thee famous; for that child, out of dread of whose nativity the Egyptians have doomed the Israelite children to destruction, shall be this child of thine, and shall be concealed from those who watch to destroy him: 2.216. and when he is brought up in a surprising way, he shall deliver the Hebrew nation from the distress they are under from the Egyptians. His memory shall be famous while the world lasts; and this not only among the Hebrews, but foreigners also:—all which shall be the effect of my favor to thee, and to thy posterity. He shall also have such a brother, that he shall himself obtain my priesthood, and his posterity shall have it after him to the end of the world. 2.217. 4. When the vision had informed him of these things, Amram awaked and told it to Jochebed who was his wife. And now the fear increased upon them on account of the prediction in Amram’s dream; for they were under concern, not only for the child, but on account of the great happiness that was to come to him also. |
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6. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE)
| 5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”" |
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7. Ps.-Philo, Biblical Antiquities, 9.2-9.9 (1st cent. CE - 2nd cent. CE)
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8. Anon., Qohelet Rabba, 7.1.3 (2nd cent. CE - 5th cent. CE)
| 7.1.3. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, חָבִיב שֵׁם טוֹב מֵאֲרוֹן הַבְּרִית, שֶׁאֲרוֹן הַבְּרִית לֹא הָלַךְ אֶלָּא שְׁלשָׁה יָמִים, שֶׁנֶּאֱמַר (במדבר י, לג): וַאֲרוֹן בְּרִית ה' נֹסֵעַ לִפְנֵיהֶם. וְשֵׁם טוֹב הוֹלֵךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, מְנָא לָן, מִדָּוִד, שֶׁנֶּאֱמַר (דברי הימים א יד, יז): וַיֵּצֵא שֵׁם דָּוִיד בְּכָל הָאֲרָצוֹת וַה' נָתַן אֶת פַּחְדּוֹ עַל כָּל הַגּוֹיִם, חָבִיב שֵׁם טוֹב מִכְּהֻנָּה וּמַלְכוּת, שֶׁכְּהֻנָּה וּמַלְכוּת בָּטְלוּ, וְשֵׁם טוֹב לֹא בָּטֵל. תַּלְמִידָיו דְּרַבִּי אַבָּא, וְאַבָּא צִידוֹנִי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר חֲבִיבָה מִיתָתָן שֶׁל שְׁבָטִים יוֹתֵר מִבְּחַיֵּיהֶם, שֶׁבְּחַיֵּיהֶם לֹא נֶאֱמַר שִׁשָּׁה מִשְּׁמוֹתָם, וּבְמִיתָתָן נֶאֱמַר שִׁשָּׁה מִשְּׁמוֹתָם. אָמַר רַבִּי יְהוּדָה מִרְיָם וְיוֹכֶבֶד הֵן הֵן הָיוּ חַיּוֹתֵיהֶם שֶׁל יִשְׂרָאֵל, דִּכְתִיב (שמות א, טו): שֵׁם הָאַחַת שִׁפְרָה וְשֵׁם הַשֵּׁנִית פּוּעָה, שִׁפְרָה זוֹ יוֹכֶבֶד שֶׁהָיְתָה מְשַׁפֶּרֶת אֶת הַיְלָדִים. דָּבָר אַחֵר, שֶׁפָּרָה וְרָבָה. דָּבָר אַחֵר, שֶׁפָּרוּ וְרָבוּ יִשְׂרָאֵל עַל יָדֶיהָ. דָּבָר אַחֵר, שֶׁשִּׁפְּרוּ אוֹתָן בְּמִצְווֹת וּבְמַעֲשִׂים טוֹבִים. דָּבָר אַחֵר, שִׁפְרָה לְשֵׁם שֶׁבַח, שֶׁנֶּאֱמַר (איוב כו, יג): בְּרוּחוֹ שָׁמַיִם שִׁפְרָה. פּוּעָה זוֹ מִרְיָם, שֶׁהָיְתָה פּוֹעָה בָּאִשָּׁה וְהַוְלַד יוֹצֵא. דָּבָר אַחֵר, פּוּעָה שֶׁהָיְתָה פּוֹעָה וּבוֹכָה עַל אָחִיהָ משֶׁה שֶׁהֻשְׁלַךְ לַיְאוֹר, שֶׁנֶּאֱמַר (שמות ב, ד): וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק. דָּבָר אַחֵר, פּוּעָה שֶׁהוֹפִיעָה אֶת מַעֲשֵֵֹה אָחִיהָ. דָּבָר אַחֵר, שֶׁפָּעַת בִּפְנֵי פַּרְעֹה וְאָמְרָה לוֹ אוֹי לְךָ מִיּוֹם הַדִּין. תָּנֵי שְׁלשָׁה שֵׁמוֹת נִקְרָא לָאָדָם הַזֶּה, אֶחָד שֶׁקָּרְאוּ לוֹ אָבִיו וְאִמּוֹ, וְאֶחָד שֶׁקָּרְאוּ לוֹ אֲחֵרִים, וְאֶחָד שֶׁקָּרוּי לוֹ בְּסֵפֶר תּוֹלְדוֹת בְּרִיָּתוֹ. | |
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9. Anon., Genesis Rabba, 19.7 (2nd cent. CE - 5th cent. CE)
| 19.7. וַיִּשְׁמְעוּ אֶת קוֹל ה' אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם (בראשית ג, ח), אָמַר רַבִּי חַלְּפוֹן שָׁמַעְנוּ שֶׁיֵּשׁ הִלּוּךְ לַקּוֹל, שֶׁנֶּאֱמַר: וַיִּשְׁמְעוּ אֶת קוֹל ה' אֱלֹהִים מִתְהַלֵּךְ בַּגָּן, וְהִלּוּךְ לָאֵשׁ, שֶׁנֶּאֱמַר (שמות ט, כג): וַתִּהֲלַךְ אֵשׁ אָרְצָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא מְהַלֵּךְ אֵין כְּתִיב כָּאן אֶלָּא מִתְהַלֵּךְ, מְקַפֵּץ וְעוֹלֶה. עִקַּר שְׁכִינָה בַּתַּחְתּוֹנִים הָיְתָה, כֵּיוָן שֶׁחָטָא אָדָם הָרִאשׁוֹן נִסְתַּלְּקָה שְׁכִינָה לָרָקִיעַ הָרִאשׁוֹן, חָטָא קַיִן נִסְתַּלְּקָה לָרָקִיעַ הַשֵּׁנִי, דּוֹר אֱנוֹשׁ לַשְׁלִישִׁי, דּוֹר הַמַּבּוּל לָרְבִיעִי, דּוֹר הַפְלָגָה לַחֲמִישִׁי, סְדוֹמִיִּים לַשִּׁשִּׁי, וּמִצְרִיִּים בִּימֵי אַבְרָהָם לַשְּׁבִיעִי. וּכְנֶגְדָן עָמְדוּ שִׁבְעָה צַדִּיקִים, וְאֵלּוּ הֵן, אַבְרָהָם יִצְחָק וְיַעֲקֹב לֵוִי קְהָת עַמְרָם משֶׁה, עָמַד אַבְרָהָם וְהוֹרִידָהּ לַשִּׁשִּׁי, עָמַד יִצְחָק וְהוֹרִידָהּ מִן שִׁשִּׁי לַחֲמִישִׁי, עָמַד יַעֲקֹב וְהוֹרִידָהּ מִן הַחֲמִישִׁי לָרְבִיעִי, עָמַד לֵוִי וְהוֹרִידָהּ מִן הָרְבִיעִי לַשְּׁלִישִׁי, עָמַד קְהָת וְהוֹרִידָהּ מִן הַשְּׁלִישִׁי לַשֵּׁנִי, עָמַד עַמְרָם וְהוֹרִידָהּ מִן הַשֵּׁנִי לָרִאשׁוֹן, עָמַד משֶׁה וְהוֹרִידָהּ מִלְּמַעְלָה לְמַטָּה. אָמַר רַבִּי יִצְחָק כְּתִיב (תהלים לז, כט): צַדִּיקִים יִירְשׁוּ אָרֶץ וגו', וּרְשָׁעִים מַה יַּעֲשׂוּ פוֹרְחִים בָּאֲוִיר, אֶלָּא הָרְשָׁעִים לֹא הִשְׁכִּינוּ שְׁכִינָה בָּאָרֶץ. | 19.7. ... the root/essence of Shekhinah/God’s presence was in the lower ones / `iqar sh’khinah batachtonim haytah." |
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10. Anon., Leviticus Rabba, 1.2 (2nd cent. CE - 5th cent. CE)
| 1.2. רַבִּי אַבָּהוּ פָּתַח (הושע יד, ח): יָשֻׁבוּ ישְׁבֵי בְצִלּוֹ, אֵלּוּ הַגֵּרִים שֶׁבָּאִין וְחוֹסִין בְּצִלּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, (הושע יד, ח): יְחַיּוּ דָּגָן, נַעֲשׂוּ עִקָּר כְּיִשְׂרָאֵל, כְּמָה דְּתֵימַר (זכריה ט, יז): דְּגַן בַּחוּרִים וְתִירשׁ יְנוֹבֵב בְּתוּלוֹת. (הושע יד, ח): וְיִפְרְחוּ כַגָּפֶן, כְּמָה דְתֵימַר (תהלים פ, ט): גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ תְּגָרֵשׁ גּוֹיִם וַתִּטָּעֶהָ. דָּבָר אַחֵר (הושע יד, ח): יְחַיּוּ דָּגָן, בַּתַּלְמוּד. (הושע יד, ח): וְיִפְרְחוּ כַגָּפֶן, בְּאַגָּדָה. (הושע יד, ח): זִכְרוֹ כְּיֵין לְבָנוֹן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא חָבִיב עָלַי שְׁמוֹתָם שֶׁל גֵּרִים כְּיֵין נֶסֶךְ שֶׁקָּרֵב לְפָנַי עַל גַּבֵּי הַמִּזְבֵּחַ. וְלָמָּה נִקְרָא שְׁמוֹ לְבָנוֹן, עַל שֵׁם (דברים ג, כה): הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנֹן. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, לָמָּה נִקְרָא שְׁמוֹ לְבָנוֹן שֶׁמַּלְבִּין עֲוֹנוֹתֵיהֶם שֶׁל יִשְׂרָאֵל כַּשֶׁלֶג, הֲדָא הוּא דִכְתִיב (ישעיה א, יח): אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ וְאִם יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ, רַבִּי טַבְיוֹמֵי אָמַר עַל שֵׁם שֶׁכָּל לְבָבוֹת שְׂמֵחִים בּוֹ, הֲדָא הוּא דִכְתִיב (תהלים מח, ג): יְפֵה נוֹף מְשׂוֹשׂ כָּל הָאָרֶץ וגו'. וְרַבָּנָן אָמְרֵי עַל שֵׁם (מלכים א ט, ג): וְהָיוּ עֵינַי וְלִבִּי שָׁם כָּל הַיָּמִים. | 1.2. R’ Abahu opened and said ‘“Those who dwelt in its shade shall return…” (Hoshea 14:8) This refers to the converts who come and take shelter in the shade of the Holy One. “…they shall revive [like] corn…” (ibid.) They will become primary, just as Israel as it says “…Corn [will give strength to] young men, and new wine will cause maids to speak.” (Zechariah 9:17) “…and blossom like the vine…” (Hoshea 14:8) As it says “You uprooted a vine from Egypt; You drove out nations and planted it.” (Tehillim 80:9)’ Another explanation. “…they shall revive [like] corn…” (Hoshea 14:8) in their Talmudic learning, “…and blossom like the vine…” (ibid.) in their aggadic learning. “; it (fragrance) will recall the wine of Lebanon.” (ibid.) The Holy One said ‘the names of converts are beloved to Me like idolatrous wine which was offered before Me on the altar.’ And why is its name Lebanon? Because of the verse “…this good mountain and the Lebanon.” (Devarim 3:25) R’ Shimon bar Yochai taught: why is it called Lebanon, because it bleaches out (malbin) the sins of Israel like snow, as it says “…If your sins prove to be like crimson, they will become white as snow; if they prove to be as red as crimson dye, they shall become as wool.” (Yeshayahu 1:18) R’ Teviyumi said ‘because all hearts (levavot) rejoice in it, as it says “The fairest of branches, the joy of the entire earth- Mount Zion…” (Tehillim 48:3) The Rabbis say ‘because “…and My eyes and My heart (libi) shall be there at all times.” (Melachim I 9:3)" |
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11. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
| 14a. משל דאחשורוש והמן למה הדבר דומה לשני בני אדם לאחד היה לו תל בתוך שדהו ולאחד היה לו חריץ בתוך שדהו בעל חריץ אמר מי יתן לי תל זה בדמים בעל התל אמר מי יתן לי חריץ זה בדמים,לימים נזדווגו זה אצל זה אמר לו בעל חריץ לבעל התל מכור לי תילך אמר לו טול אותה בחנם והלואי,ויסר המלך את טבעתו אמר רבי אבא בר כהנא גדולה הסרת טבעת יותר מארבעים ושמונה נביאים ושבע נביאות שנתנבאו להן לישראל שכולן לא החזירום למוטב ואילו הסרת טבעת החזירתן למוטב,ת"ר ארבעים ושמונה נביאים ושבע נביאות נתנבאו להם לישראל ולא פחתו ולא הותירו על מה שכתוב בתורה חוץ ממקרא מגילה,מאי דרוש אמר רבי חייא בר אבין אמר רבי יהושע בן קרחה ומה מעבדות לחירות אמרי' שירה ממיתה לחיים לא כל שכן,אי הכי הלל נמי נימא לפי שאין אומרים הלל על נס שבחוצה לארץ יציאת מצרים דנס שבחוצה לארץ היכי אמרינן שירה,כדתניא עד שלא נכנסו ישראל לארץ הוכשרו כל ארצות לומר שירה משנכנסו ישראל לארץ לא הוכשרו כל הארצות לומר שירה,רב נחמן אמר קרייתא זו הלילא רבא אמר בשלמא התם (תהלים קיג, א) הללו עבדי ה' ולא עבדי פרעה אלא הכא הללו עבדי ה' ולא עבדי אחשורוש אכתי עבדי אחשורוש אנן,בין לרבא בין לר"נ קשיא והא תניא משנכנסו לארץ לא הוכשרו כל הארצות לומר שירה כיון שגלו חזרו להכשירן הראשון,ותו ליכא והכתיב (שמואל א א, א) ויהי איש אחד מן הרמתים צופים אחד ממאתים צופים שנתנבאו להם לישראל,מיהוה טובא הוו כדתניא הרבה נביאים עמדו להם לישראל כפלים כיוצאי מצרים אלא נבואה שהוצרכה לדורות נכתבה ושלא הוצרכה לא נכתבה,רבי שמואל בר נחמני אמר אדם הבא משתי רמות שצופות זו את זו רבי חנין אמר אדם הבא מבני אדם שעומדין ברומו של עולם ומאן נינהו בני קרח דכתיב (במדבר כו, יא) ובני קרח לא מתו תנא משום רבינו מקום נתבצר להם בגיהנם ועמדו עליו,שבע נביאות מאן נינהו שרה מרים דבורה חנה אביגיל חולדה ואסתר שרה דכתיב (בראשית יא, כט) אבי מלכה ואבי יסכה ואמר ר' יצחק יסכה זו שרה ולמה נקרא שמה יסכה שסכתה ברוח הקדש שנאמר (בראשית כא, יב) כל אשר תאמר אליך שרה שמע בקולה ד"א יסכה שהכל סוכין ביופיה,מרים דכתיב (שמות טו, כ) ותקח מרים הנביאה אחות אהרן ולא אחות משה אמר ר"נ אמר רב שהיתה מתנבאה כשהיא אחות אהרן ואומרת עתידה אמי שתלד בן שיושיע את ישראל ובשעה שנולד נתמלא כל הבית כולו אורה עמד אביה ונשקה על ראשה אמר לה בתי נתקיימה נבואתיך,וכיון שהשליכוהו ליאור עמד אביה וטפחה על ראשה ואמר לה בתי היכן נבואתיך היינו דכתיב (שמות ב, ד) ותתצב אחותו מרחוק לדעה לדעת מה יהא בסוף נבואתה,דבורה דכתיב (שופטים ד, ד) ודבורה אשה נביאה אשת לפידות מאי אשת לפידות שהיתה עושה פתילות למקדש,(שופטים ד, ה) והיא יושבת תחת תומר מאי שנא תחת תומר אמר ר' שמעון בן אבשלום משום יחוד דבר אחר מה תמר זה אין לו אלא לב אחד אף ישראל שבאותו הדור לא היה להם אלא לב אחד לאביהן שבשמים,חנה דכתיב (שמואל א ב, א) ותתפלל חנה ותאמר עלץ לבי בה' רמה קרני בה' רמה קרני ולא רמה פכי דוד ושלמה שנמשחו בקרן נמשכה מלכותן שאול ויהוא שנמשחו בפך לא נמשכה מלכותן,(שמואל א ב, ב) אין קדוש כה' כי אין בלתך אמר רב יהודה בר מנשיא אל תקרי בלתך אלא לבלותך שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם מעשה ידיו מבלין אותו אבל הקדוש ברוך הוא מבלה מעשה ידיו,(שמואל א ב, ב) ואין צור כאלהינו אין צייר כאלהינו אדם צר צורה על גבי הכותל ואינו יכול להטיל בה רוח ונשמה קרבים ובני מעים אבל הקב"ה צר צורה בתוך צורה ומטיל בה רוח ונשמה קרבים ובני מעים,אביגיל דכתיב (שמואל א כה, כ) והיה היא רוכבת על החמור ויורדת בסתר ההר בסתר ההר מן ההר מיבעי ליה,אמר רבה בר שמואל על עסקי דם הבא מן הסתרים נטלה דם והראתה לו אמר לה וכי מראין דם בלילה אמרה לו וכי דנין דיני נפשות בלילה אמר לה | 14a. The actions of bAhasuerus and Hamancan be understood with ba parable; to what may they be compared? To two individuals, oneof whom bhad a mound in the middle of his field and the otherof whom bhad a ditch in the middle of his field,each one suffering from his own predicament. bThe owner of the ditch,noticing the other’s mound of dirt, bsaidto himself: bWho will give me this moundof dirt suitable for filling in my ditch; I would even be willing to pay bforit with bmoney,and bthe owner of the mound,noticing the other’s ditch, bsaidto himself: bWho will give me this ditch for money,so that I may use it to remove the mound of earth from my property?,At a later point, bone day, theyhappened to have bmet one another. The owner of the ditch said to the owner of the mound: Sell me your moundso I can fill in my ditch. The mound’s owner, anxious to rid himself of the excess dirt on his property, bsaid to him: Take it for free; if onlyyou had done so sooner. Similarly, Ahasuerus himself wanted to destroy the Jews. As he was delighted that Haman had similar aspirations and was willing to do the job for him, he demanded no money from him.,§ The verse states: b“And the king removed his ringfrom his hand” (Esther 3:10). bRabbi Abba bar Kahana said: The removal ofAhasuerus’s bringfor the sealing of Haman’s decree bwas more effective than the forty-eight prophets and the seven prophetesses who prophesied on behalf of the Jewish people. As, they were all unable to returnthe Jewish people bto the right way, but the removal ofAhasuerus’s bring returned them to the right way,since it brought them to repentance., bThe Sages taughtin a ibaraita /i: bForty-eight prophets and seven prophetesses prophesied on behalf of the Jewish people, and they neither subtracted from nor added onto what is written in the Torah,introducing no changes or additions to the mitzvot bexcept for the reading of the Megilla,which they added as an obligation for all future generations.,The Gemara asks: bWhat expositionled them to determine that this was a proper mode of action? On what basis did they add this mitzva? bRabbi Ḥiyya bar Avin saidthat bRabbi Yehoshua ben Korḥa saidthat they reasoned as follows: bIf,when recalling the exodus from Egypt, in which the Jews were delivered bfrom slavery to freedom, we recite songsof praise, the Song of the Sea and the hymns of ihallel /i, then, in order to properly recall the miracle of Purim and commemorate God’s delivering us bfrom death to life,is it bnot all the more sothe case that we must sing God’s praise by reading the story in the Megilla?,The Gemara asks: bIf so,our obligation should be at least as great as when we recall the exodus from Egypt, and blet us also recite ihallel /ion Purim. The Gemara answers: iHallelis not said on Purim, bbecause ihallelis not recited on a miraclethat occurred boutside EretzYisrael. The Gemara asks: If so, with regard to bthe exodus from Egyptas well, bwhich was a miraclethat occurred boutside EretzYisrael, bhow are we able to recite songsof praise?,The Gemara answers: bAs it is taughtin a ibaraita /i: bPrior tothe time when bthe Jewish people entered EretzYisrael, ball lands weredeemed bfitfor bsongsof praise bto be recitedfor miracles performed within their borders, as all lands were treated equally. But bafter the Jewish people entered EretzYisrael, that land became endowed with greater sanctity, band all theother blands were no longerdeemed bfitfor bsongsof praise bto be recitedfor miracles performed within them., bRav Naḥman saidan alternative answer as to why ihallelis not recited on Purim: bThe reading ofthe Megilla itself bisan act of reciting ihallel /i. Rava saida third reason why ihallelis not recited on Purim: bGrantedthat ihallelis said bthere,when recalling the exodus from Egypt, as after the salvation there, they could recite the phrase in ihallel /i: b“Give praise, O servants of the Lord”(Psalms 113:1); after their servitude to Pharaoh ended with their salvation, they were truly servants of the Lord band not servants of Pharaoh. Butcan it be said bhere,after the limited salvation commemorated on Purim: b“Give praise, O servants of the Lord,”which would indicate that after the salvation the Jewish people were only servants of the Lord band not servants of Ahasuerus?No, even after the miracle of Purim, bwe were still the servants of Ahasuerus,as the Jews remained in exile under Persian rule, and consequently the salvation, which was incomplete, did not merit an obligation to say ihallel /i.,The Gemara asks: bBoth according tothe opinion of bRava and according tothe opinion of bRav Naḥman,this is bdifficult. Isn’t it taughtin the ibaraitacited earlier: bAfter the Jewish people entered EretzYisrael, that land became endowed with greater sanctity, band all theother blands were no longerdeemed bfitfor bsongsof praise bto be recitedfor miracles performed within them. Therefore, there should be no ihallelobligation on Purim for the miracle performed outside of the land of Israel, and Rav Naḥman’s and Rava’s alternative explanations are incorrect. The Gemara answers: They understood differently, as it can be argued that bwhenthe people bwere exiledfrom Eretz Yisrael, the other lands breturned to their initial suitability,and were once again deemed fit for reciting ihallelon miracles performed within them.,With regard to the statement that forty-eight prophets and seven prophetesses prophesied on behalf of the Jewish people, the Gemara asks: bIs there no one else? Isn’t it writtenwith regard to Samuel’s father, Elkanah: b“And there was a certain [ ieḥad /i] man from Ramathaim-zophim”(I Samuel 1:1), which is expounded as follows to indicate that Elkanah was a prophet: He was bone [ ieḥad /i] of two hundred [ imata’im /i] prophets [ itzofim /i] who prophesied on behalf of the Jewish people.If so, why was it stated here that there were only forty-eight prophets?,The Gemara answers: In fact, bthere were moreprophets, bas it is taughtin a ibaraita /i: bMany prophets arose for the Jewish people,numbering bdouble thenumber of Israelites bwho left Egypt. However,only a portion of the prophecies were recorded, because only bprophecy that was needed forfuture bgenerations was writtendown in the Bible for posterity, bbut that which was not needed,as it was not pertinent to later generations, bwas not written.Therefore, the fifty-five prophets recorded in the Bible, although not the only prophets of the Jewish people, were the only ones recorded, due to their eternal messages., bRabbi Shmuel bar Naḥmani saidanother explanation of the verse “And there was a certain man from Ramathaim-zophim”: bA man who comes from two heights [ iramot /i] that face [ itzofot /i] one another. Rabbi Ḥanin saidan additional interpretation: bA man who descends from people who stood at the height of [ irumo /i] the world.The Gemara asks: bAnd who are thesepeople? The Gemara answers: These are the bsons of Korah, as it is written: “But the sons of Korah did not die”(Numbers 26:11), and with regard to them bit is taught in the name of our teacher,Rabbi Yehuda HaNasi: A high bplace was set aside for them in Gehenna,as the sons of Korah repented in their hearts, and were consequently not propelled very far down in Gehenna when the earth opened to swallow Korah and his followers; band they stood onthis high place and sung to the Lord. They alone stood at the height of the lower world.,§ The Gemara asks with regard to the prophetesses recorded in the ibaraita /i: bWho were the seven prophetesses?The Gemara answers: bSarah, Miriam, Deborah, Hannah, Abigail, Huldah, and Esther.The Gemara offers textual support: bSarah, as it is written:“Haran, bthe father of Milcah, and the father of Iscah”(Genesis 11:29). bAnd Rabbi Yitzḥak said: Iscah isin fact bSarah. And why was she called Iscah? For she saw [ isakhta /i] by means of divine inspiration, as it is stated: “In all that Sarah has said to you, hearken to her voice”(Genesis 21:12). bAlternatively,Sarah was also called bIscah, for all gazed [ isokhin /i] upon her beauty. /b, bMiriamwas a prophetess, bas it is writtenexplicitly: b“And Miriam the prophetess, the sister of Aaron, tooka timbrel in her hand” (Exodus 15:20). The Gemara asks: Was she the sister only of Aaron, band not the sister of Moses?Why does the verse mention only one of her brothers? bRav Naḥman saidthat bRav said: For she prophesied when she was the sister of Aaron,i.e., she prophesied since her youth, even before Moses was born, band she would say: My mother is destined to bear a son who will deliver the Jewish peopleto salvation. bAnd at the time whenMoses bwas born the entire house was filled with light,and bher father stood and kissed her on the head,and bsaid to her: My daughter, your prophecy has been fulfilled. /b, bBut onceMoses bwas cast into the river, her father arose and rapped her on the head, saying to her: My daughter, where is your prophecynow, as it looked as though the young Moses would soon meet his end. bThis isthe meaning of bthatwhich bis writtenwith regard to Miriam’s watching Moses in the river: b“And his sister stood at a distance to knowwhat would be done to him” b( /bExodus 2:4), i.e., bto know what would be with the end of her prophecy,as she had prophesied that her brother was destined to be the savior of the Jewish people., bDeborahwas a prophetess, bas it is writtenexplicitly: b“And Deborah, a prophetess, the wife of Lappidoth”(Judges 4:4). The Gemara asks: bWhat isthe meaning of b“the wife of Lappidoth”?The Gemara answers: bFor she used to make wicks for the Sanctuary,and due to the flames [ ilappidot /i] on these wicks she was called the wife of Lappidoth, literally, a woman of flames.,With regard to Deborah, it says: b“And she sat under a palm tree”(Judges 4:5). The Gemara asks: bWhat is differentand unique with regard to her sitting b“under a palm tree”that there is a need for it to be written? bRabbi Shimon ben Avshalom said:It is bdue tothe prohibition against bbeing alone togetherwith a man. Since men would come before her for judgment, she established for herself a place out in the open and visible to all, in order to avoid a situation in which she would be secluded with a man behind closed doors. bAlternatively,the verse means: bJust as a palm tree has only one heart,as a palm tree does not send out separate branches, but rather has only one main trunk, bso too, the Jewish people in that generation had only one heart,directed bto their Father in Heaven. /b, bHannahwas a prophetess, bas it is written: “And Hannah prayed and said, My heart rejoices in the Lord, my horn is exalted in the Lord”(I Samuel 2:1), and her words were prophecy, in that she said: b“My horn is exalted,” and not: My pitcher is exalted.As, with regard to bDavid and Solomon, who were anointedwith oil bfrom a horn, their kingship continued,whereas with regard to bSaul and Jehu, who were anointedwith oil bfrom a pitcher, their kingship did not continue.This demonstrates that Hannah was a prophetess, as she prophesied that only those anointed with oil from a horn will merit that their kingships continue.,Apropos the song of Hannah, the Gemara further explains her words: b“There is none sacred as the Lord; for there is none beside You [ ibiltekha /i]”(I Samuel 2:2). bRav Yehuda bar Menashya said: Do not readit as ibiltekha /i,“beside You,” bbut ratherread it as ilevalotekha /i,to outlast You. bAs the attribute of the Holy One, Blessed be He, is unlike the attribute of flesh and blood.It is an attribute of man that bhis handiwork outlasts himand continues to exist even after he dies, bbut the Holy One, Blessed be He, outlasts His handiwork,as He exists eternally.,Hannah further said: b“Neither is there any rock [ itzur /i] like our God”(I Samuel 2:1). This can be understood as saying that bthere is no artist [ itzayyar /i] like our God.How is He better than all other artists? bMan fashions a form upon a wall, but is unable to endow it with breath and a soul,or fill it with binnards and intestines, whereas the Holy One, Blessed be He, fashions a formof a fetus binside the formof its mother, rather than on a flat surface, band endows it with breath and a souland fills it with binnards and intestines. /b, bAbigailwas a prophetess, bas it is written: “And it was so, as she rode on the donkey, and came down by the covert of the mountain”(I Samuel 25:20). The Gemara asks: Why does it say: b“By the covert [ ibeseter /i] of the mountain”? It should have said: From the mountain. /b,The Gemara answers that in fact this must be understood as an allusion to something else. bRabba bar Shmuel said: Abigail,in her attempt to prevent David from killing her husband Nabal, came to David and questioned him bon account ofmenstrual bblood that comes from the hidden parts [ isetarim /i]of a body. How so? bShe tooka blood-stained cloth band showed it to him,asking him to rule on her status, whether or not she was ritually impure as a menstruating woman. bHe said to her: Is blood shown at night?One does not examine blood-stained cloths at night, as it is difficult to distinguish between the different shades by candlelight. bShe said to him:If so, you should also remember another ihalakha /i: bArecases of bcapital law tried at night?Since one does not try capital cases at night, you cannot condemn Nabal to death at night. David bsaid to her: /b |
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12. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
| 11b. בפרך רבי אלעזר אמר בפה רך רבי שמואל בר נחמני אמר בפריכה,(שמות א, יד) וימררו את חייהם בעבודה קשה בחומר ובלבנים וגו' אמר רבא בתחילה בחומר ובלבנים ולבסוף ובכל עבודה בשדה,את כל עבודתם אשר עבדו בהם בפרך אמר רבי שמואל בר נחמני אמר רבי יונתן שהיו מחליפין מלאכת אנשים לנשים ומלאכת נשים לאנשים ולמ"ד נמי התם בפה רך הכא ודאי בפריכה,דרש רב עוירא בשכר נשים צדקניות שהיו באותו הדור נגאלו ישראל ממצרים בשעה שהולכות לשאוב מים הקב"ה מזמן להם דגים קטנים בכדיהן ושואבות מחצה מים ומחצה דגים ובאות ושופתות שתי קדירות אחת של חמין ואחת של דגים,ומוליכות אצל בעליהן לשדה ומרחיצות אותן וסכות אותן ומאכילות אותן ומשקות אותן ונזקקות להן בין שפתים שנאמר (תהלים סח, יד) אם תשכבון בין שפתים וגו' בשכר תשכבון בין שפתים זכו ישראל לביזת מצרים שנאמר (תהלים סח, יד) כנפי יונה נחפה בכסף ואברותיה בירקרק חרוץ,וכיון שמתעברות באות לבתיהם וכיון שמגיע זמן מולדיהן הולכות ויולדות בשדה תחת התפוח שנאמר (שיר השירים ח, ה) תחת התפוח עוררתיך וגו',והקב"ה שולח משמי מרום מי שמנקיר ומשפיר אותן כחיה זו שמשפרת את הולד שנאמר (יחזקאל טז, ד) ומולדותיך ביום הולדת אותך לא כרת שרך ובמים לא רחצת למשעי וגו' ומלקט להן שני עגולין אחד של שמן ואחד של דבש שנאמר (דברים לב, יג) ויניקהו דבש מסלע ושמן וגו',וכיון שמכירין בהן מצרים באין להורגן ונעשה להם נס ונבלעין בקרקע ומביאין שוורים וחורשין על גבן שנאמר (תהלים קכט, ג) על גבי חרשו חורשים וגו לאחר שהולכין היו מבצבצין ויוצאין כעשב השדה שנאמר (יחזקאל טז, ז) רבבה כצמח השדה נתתיך,וכיון שמתגדלין באין עדרים עדרים לבתיהן שנאמר (יחזקאל טז, ז) ותרבי ותגדלי ותבואי בעדי עדים אל תקרי בעדי עדים אלא בעדרי עדרים,וכשנגלה הקב"ה על הים הם הכירוהו תחלה שנאמר (שמות טו, ב) זה אלי ואנוהו,(שמות א, טו) ויאמר מלך מצרים למילדות העבריות וגו' רב ושמואל חד אמר אשה ובתה וחד אמר כלה וחמותה מ"ד אשה ובתה יוכבד ומרים ומ"ד כלה וחמותה יוכבד ואלישבע,תניא כמ"ד אשה ובתה דתניא שפרה זו יוכבד ולמה נקרא שמה שפרה שמשפרת את הולד ד"א שפרה שפרו ורבו ישראל בימיה,פועה זו מרים ולמה נקרא שמה פועה שהיתה פועה (ומוציאה את הולד) ד"א פועה שהיתה פועה ברוח הקודש ואומרת עתידה אמי שתלד בן שמושיע את ישראל,(שמות א, טז) ויאמר בילדכן את העבריות וגו' מאי אבנים א"ר חנן סימן גדול מסר להן אמר להן בשעה שכורעת לילד יריכותיה מצטננות כאבנים,ואית דאמר כדכתיב (ירמיהו יח, ג) וארד בית היוצר והנה הוא עושה מלאכה על האבנים מה יוצר זה ירך מכאן וירך מכאן וסדן באמצע אף אשה ירך מכאן וירך מכאן והולד באמצע,(שמות א, טז) אם בן הוא והמתן אותו א"ר חנינא סימן גדול מסר להן בן פניו למטה בת פניה למעלה,(שמות א, יז) ותיראן המילדות את האלהים ולא עשו כאשר דבר אליהן וגו' להן מיבעי ליה א"ר יוסי בר' חנינא מלמד שתבען לדבר עבירה ולא נתבעו,(שמות א, יז) ותחיין את הילדים תנא לא דיין שלא המיתו אותן אלא שהיו מספיקות להם מים ומזון,(שמות א, יט) ותאמרן המילדות אל פרעה כי לא כנשים וגו' מאי חיות אילימא חיות ממש אטו חיה מי לא צריכה חיה אחריתי לאולודה,אלא אמרו לו אומה זו כחיה נמשלה יהודה (בראשית מט, ט) גור אריה דן יהי דן נחש נפתלי אילה שלוחה יששכר חמור גרם יוסף בכור שור בנימין זאב יטרף,דכתיב ביה כתיב ביה ודלא כתיב ביה כתיב (ביה) (יחזקאל יט, ב) מה אמך לביא בין אריות רבצה וגו',(שמות א, כא) ויהי כי יראו המילדות את האלהים ויעש להם בתים רב ושמואל חד אמר בתי כהונה ולויה וחד אמר בתי מלכות מ"ד בתי כהונה ולויה אהרן ומשה ומ"ד בתי מלכות דוד נמי ממרים קאתי דכתיב (דברי הימים א ב, יט) ותמת עזובה (אשת כלב) ויקח לו כלב את אפרת ותלד לו את חור וכתיב (שמואל א יז, יב) ודוד בן איש אפרתי וגו',(דברי הימים א ב, יח) וכלב בן חצרון הוליד את עזובה אשה ואת יריעות ואלה בניה ישר ושובב וארדון בן חצרון (במדבר יג, ו) בן יפנה הוא בן שפנה מעצת מרגלים,ואכתי בן קנז הוא דכתיב (שופטים א, יג) וילכדה עתניאל בן קנז אחי כלב אמר רבא חורגו דקנז הוה | 11b. bwith rigor [ ibefarekh /i]”(Exodus 1:13). bRabbi Elazar says:The word ibefarekhis a conjugation of the words: bWith a soft mouth [ ibifeh rakh /i],as the Egyptians enticed the Jewish people into slavery, gradually subjugating them until they had lost their freedom completely. bRabbi Shmuel bar Naḥmani says:The word ibefarekhshould be understood as: bWith crushing [ ibifrikha /i],as the Egyptians subjugated Israel with backbreaking labor.,The next verse states: b“And they made their lives bitter through hard service, with mortar and brick,and with every laborious service in the field” (Exodus 1:14). bRava says:The verse mentions specifically mortar and brick and then all forms of labor, as binitiallythe Egyptians had them work bwith mortar and bricks, and ultimatelythey subjugated them b“and with every laborious service in the field.” /b,The verse concludes: b“In all their service, wherein they made them serve with rigor”(Exodus 1:14). bRabbi Shmuel bar Naḥmani saysthat bRabbi Yonatan says:The meaning of ibefarekhis that the Egyptians bwould exchangethe responsibilities of men and women, giving bmen’s work to women and women’s work to men,requiring everyone to do work to which they were unaccustomed. bAnd even according to the one who saysthat bthere,in the previous verse, ibifarekhindicates that the Egyptians enslaved the Jews bwith a soft mouth, here,in this verse, which describes the physical hardship of the labor, the word befarekh bcertainlymeans bwith crushinglabor.,§ bRav Avira taught: In the merit ofthe brighteous women that were in that generation, the Jewish people were redeemed from Egypt.He tells of their righteous actions: bAt the timewhen these women bwould goto the river bto draw water, the Holy One, Blessed be He, would materialize for them small fishthat would enter binto their pitchers, and they wouldtherefore bdrawpitchers that were bhalffilled with bwater and halffilled with bfish. And they wouldthen bcome and place two pots on the fire, onepot bof hotwater for washing their husbands band onepot bof fishwith which to feed them., bAnd they wouldthen btakewhat they prepared bto their husbands, to the field, and would bathetheir husbands band anoint themwith oil band feed themthe fish band give them to drink and bond with themin sexual intercourse bbetween the sheepfolds,i.e., between the borders and fences of the fields, bas it is stated: “When you lie among the sheepfolds,the wings of the dove are covered with silver, and her pinions with the shimmer of gold” (Psalms 68:14), which is interpreted to mean that bas a rewardfor “when you blie among the sheepfolds,” the Jewish people merited toreceive bthe plunder of Egypt, as it is statedin the continuation of the verse, as a reference to the Jewish people: b“The wings of the dove are covered with silver, and her pinions with the shimmer of gold”(Psalms 68:14)., bAnd whenthese women would bbecome pregt, they would comeback bto their homes, and when the time for them to give birthwould arrive bthey would go and give birth in the field under the apple tree, as it is stated: “Under the apple tree I awakened you;there your mother was in travail with you; there was she in travail and brought you forth” (Song of Songs 8:5)., bAnd the Holy One, Blessed be He, would send from the heavens abovean angel bwho would clean and preparethe newborns, bjust as a midwife prepares the newborn, as it is stated: “And as for your birth, on the day you were born, your navel was not cut nor were you washed with water for cleansing;you were not salted at all, nor swaddled at all” (Ezekiel 16:4). This indicates that there were no midwives to take care of the Jews born in Egypt. bAndthen, the angel bwould gather for them two roundstones from the field and the babies would nurse from that which would flow out of them. bOne ofthe stones flowed with boil and one ofthe stones flowed with bhoney, as it is stated: “And He would suckle them with honey from a crag and oilfrom a flinty rock” (Deuteronomy 32:13)., bAnd once the Egyptians would notice them,realizing that they were Jewish babies, bthey would come to kill them. But a miracle would occur for them and they would be absorbed by the earth. Andthe Egyptians bwouldthen bbring oxen and would plow upon them, as it is stated: “The plowers plowed upon my back;they made long their furrows” (Psalms 129:3). bAfterthe Egyptians bwould leave,the babies bwould emerge and exitthe ground blike grass of the field, as it is stated: “I caused you to increase even as the growth of the field”(Ezekiel 16:7)., bAnd oncethe babies bwould grow, they would come like many flocksof sheep bto their homes, as it is statedin the continuation of the verse: b“And you did increase and grow up and you came with excellent beauty [ iba’adi adayim /i]”(Ezekiel 16:7). bDo not readthe verse as: b“ iBa’adi adayim /i,”“with excellent beauty.” bRather,read it as: iBe’edrei adarim /i,meaning: As many flocks., bAnd when the Holy One, Blessed be He, revealed Himself at theRed bSea,these children brecognized Him first, as it is stated: “This is my God, and I will glorify Him”(Exodus 15:2). They recognized Him from the previous time that He revealed Himself to them in their infancy, enabling them to say: “This is my God.”,§ The verse states: b“And the king of Egypt spoke to the Hebrew midwives,of whom the name of the one was Shiphrah, and the name of the other Puah” (Exodus 1:15). bRav and Shmueldisagree as to the proper interpretation of this verse. bOne saysthat these midwives were ba woman and her daughter, and one saysthat they were ba daughter-in-law and her mother-in-law.According to the bone who saysthat they were ba woman and her daughter,the women were bJochebed,the mother of Moses and Aaron, bandher daughter, bMiriam. Andaccording to the bone who saysthat they were ba daughter-in-law and her mother-in-law,the verse is referring to bJochebed andher daughter-in-law bElisheba,the wife of Aaron.,It bis taughtin a ibaraita baccording to the one who saysthat they were ba woman and her daughter, because itis btaughtin a ibaraita /i: With regard to bShiphrah,who is referred to in the verse, bthisis really a reference to bJochebed. And why was she called Shiphrah? Because she would prepare [ imishapperet /i] the newborn. Alternatively,she is referred to as bShiphrah because the Jewish people increased and multiplied [ ishepparu verabbu /i] in her days,due to her assistance.,The ibaraitacontinues: With regard to bPuah,who is referred to in the verse, bthisis really a reference to bMiriam. And why was she called Puah? Because she would make a comforting sound [ ipo’a /i] as she would remove the childfrom the womb of the mother. bAlternatively,the word bPuahis related to one of the verbs that describe speaking, bas she would speak [ ipo’a /i] through divine inspiration and say: In the future, my mother will give birth to a son who will save the Jewish people. /b,The next verse relates the instructions of Pharaoh to the midwives: b“And he said: When you deliver the Hebrew women,and you look upon the stones [ iovnayim /i], if it be a son, then you shall kill him; but if it be a daughter, then she shall live” (Exodus 1:16). The Gemara asks: bWhatis the meaning of b“stones”? Rabbi Ḥa says:Pharaoh btransmitted a great sign to them. He said to them: At the timewhen a woman bcrouches to give birth, her thighs become as cold as stones,and, therefore, this shall be for you a sign that the woman is about to give birth., bAnd there are those who sayan alternative explanation for iovnayim /i: bAs it is written: “So I went down to the potter’s shop, and behold, he was at his work on the wheels [ iovnayim /i]”(Jeremiah 18:3). bJust as this pottersits so that one bthighis bhere andone bthighis bthere and the blockupon which he works bis in the middle, so too, a womangiving birth also has one bthigh here andone bthigh there and the newborn is in the middle. /b,The verse continues: b“If it be a son, then you shall kill him;but if it be a daughter, then she shall live” (Exodus 1:16). bRabbi Ḥanina says:Pharaoh btransmitted to them a great signto enable them to know the gender of the infant from the beginning of the birth process: bA boyis born with bhis face downward; a girlis born with bher face upward.Pharaoh provided them with this sign so that they could kill the boys secretly even before the mother realized what was happening.,The next verse states: b“But the midwives feared God, and did not as the king of Egypt spoke about them [ ialeihen /i],but they kept the male children alive” (Exodus 1:17). The Gemara comments: bIt should havestated: “Spoke bto them [ ilahen /i].” Rabbi Yosei, son of Rabbi Ḥanina, says:This bteaches thatPharaoh bproposed to them toengage in ba sinful act,i.e., sexual intercourse, with him, bbut they did not accepthis overtures. The word ialeihenis often used in reference to sexual intercourse, for example: “And brought her to him; and he consorted with her [ ieileha /i]” (Genesis 29:23), and that is its connotation here as well.,The verse concludes: b“But they kept the male children alive”(Exodus 1:17). A Sage bteaches:It is bnot only that they did not killthe children as Pharaoh had commanded them, bbut that they wouldeven bprovide for them water and food,as the phrase “But they kept the male children alive” indicates.,After being questioned by Pharaoh concerning their failure to obey his command, the midwives responded, as it is written: b“And the midwives said to Pharaoh: Becausethe Hebrew women bare not as theEgyptian bwomen,for they are lively [ iḥayot /i], and are delivered before the midwife comes to them” (Exodus 1:19). The Gemara asks: bWhatis the meaning of b“ iḥayot /i”? If we saythat the Hebrew women are like iḥayot /i, meaning bactual midwivesfor themselves, and therefore they do not need assistance from others, bis that to saythat ba midwife does not needthe assistance of banother midwifein order bto help her give birth? /b, bRather,the midwives bsaid toPharaoh: bThis nation is compared to an animal [ iḥayya /i],and animals give birth without a midwife. For example, with regard to bJudahit is written: “Judah is ba lion’s whelp”(Genesis 49:9); with regard to bDanit is written: b“Dan shall be a serpentin the way” (Genesis 49:17); with regard to bNaphtaliit is written: b“A hind let loose”(Genesis 49:21); with regard to bIssacharit is written: b“A large-boned donkey”(Genesis 49:14); with regard to bJosephit is written: “His bfirst bullock”(Deuteronomy 33:17); with regard to bBenjaminit is written: b“A ravenous wolf”(Genesis 49:27).,The Gemara comments: Concerning those individuals bwherea comparison to an animal bis written with regard to him,it bisalready bwritten with regard to him. Andconcerning those bwhere nospecific metaphor comparing them to an animal is bwritten with regard to himexplicitly, in any case a general comparison bis written aboutthe Jewish people: b“How your mother was a lioness; among lions she crouched,in the midst of the young lions she reared her whelps” (Ezekiel 19:2), indicating that all the Jewish people are compared to animals.,The verse relates the midwives’ reward: b“And it came to pass, because the midwives feared God, that He made them houses”(Exodus 1:21). bRav and Shmueldisagree as to the precise interpretation of these houses: bOne saysthat God made bthe houses ofthe bpriesthood andthe bLevitesdescend from the midwives, band one saysthat God made the bhouses of royaltydescend from them. bThe one who saysthat it is referring to the bhouses ofthe bpriesthood andthe bLevitesis referring to bAaron and Moses,who were sons of Jochebed. bAnd the one who saysthat it is referring to bhouses of royaltyis referring to bDavid,who balso comes from Miriam, as it is written: “And Azubah,” the wife of Caleb, “died, and Caleb took to him Ephrath, who bore him Hur”(I Chronicles 2:19) and, as will be explained further, Ephrath is Miriam. bAnd it is written: “David was the son of that Ephrathiteof Bethlehem in Judah” (I Samuel 17:12). Therefore, he was a descendant of Miriam.,The Gemara discusses the family of Caleb: In Chronicles it says: b“And Caleb, the son of Hezron, begot children of Azubah his wife, and of Jerioth, and these were her sons: Jesher, and Shobab, and Ardon”(I Chronicles 2:18). The Gemara asks: Was Caleb actually the bson of Hezron? Wasn’t hethe bson of Jephunneh,as the verse states in Numbers 13:6? The Gemara answers: He was the son of Hezron, but he is called “son of Jephunneh” as an appellation indicating that he was ba son who turned away [ isheppana /i] from the counsel of the spies. /b,The Gemara asks: bButit is bstilldifficult. Hezron could not be his father, as Caleb bwasthe bson of Kenaz, as it is written: “And Othniel, the son of Kenaz, Caleb’syounger bbrother, took it”(Judges 1:13). This would mean that Caleb was also a son of Kenaz. bRava said:Caleb bwas the stepson of Kenaz,as he and Othniel shared a mother but had different fathers. |
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13. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)
| 14a. יורדין לידי טומאה במחשבה ואין עולין מטומאתן אלא בשינוי מעשה מעשה מוציא מיד מעשה ומיד מחשבה מחשבה אינה מוציאה לא מיד מעשה ולא מיד מחשבה,וכי תימא הני מילי כלים דחשיבי אבל ידות דלצורך אכילה נינהו במחשבה נעשה ובמחשבה סלקא והתנן כל ידות האוכלין שבססן בגורן טהורות (ור' יוסי מטמא),בשלמא למאן דאמר בססן התיר אגודן שפיר אלא למאן דאמר מאי בססן בססן ממש מאי איכא למימר,הכא נמי שבססן ממש אי הכי מאי טעמייהו דאחרים דאמור כרבי יוסי דתנן רבי יוסי מטמא,האי מאי בשלמא התם טעמא דרבי יוסי חזיא לכדרבי שמעון בן לקיש דאמר רבי שמעון בן לקיש הואיל וראויות להופכן בעתר,אלא הכא למאי חזיא חזיא לכי סתר למנקט להו בגילייהו,גופא כל ידות האוכלין שבססן בגורן טהורות ורבי יוסי מטמא מאי בססן רבי יוחנן אמר בססן ממש ר' (אליעזר) אומר התיר אגדן,בשלמא לרבי (אליעזר) דאמר בססן התיר אגדן היינו דמטמא רבי יוסי אלא לרבי יוחנן דאמר בססן ממש אמאי מטמא רבי יוסי א"ר שמעון בן לקיש הואיל וראויות להופכן בעתר,א"ר (אליעזר) למה נמשלה תפלתן של צדיקים כעתר לומר לך מה עתר זה מהפך את התבואה בגורן ממקום למקום אף תפלתן של צדיקים מהפכת דעתו של הקב"ה ממדת אכזריות למדת רחמנות:, big strongמתני׳ /strong /big מסככין בנסרים דברי רבי יהודה ורבי מאיר אוסר נתן עליה נסר שהוא רחב ארבעה טפחים כשרה ובלבד שלא יישן תחתיו:, big strongגמ׳ /strong /big אמר רב מחלוקת בנסרין שיש בהן ארבעה דרבי מאיר אית ליה גזרת תקרה ורבי יהודה לית ליה גזרת תקרה אבל בנסרין שאין בהן ארבעה דברי הכל כשרה ושמואל אמר בשאין בהן ארבעה מחלוקת אבל יש בהן ארבעה דברי הכל פסולה,אין בהן ארבעה ואפי' פחות משלשה הא קנים בעלמא נינהו,א"ר פפא הכי קאמר יש בהן ארבעה דברי הכל פסולה פחות משלשה דברי הכל כשרה מ"ט קנים בעלמא נינהו כי פליגי משלשה עד ארבעה מר סבר כיון דליתנהו שיעור מקום לא גזרינן ומר סבר כיון דנפקי להו מתורת לבוד גזרינן,תנן נתן עליה נסר שהוא רחב ארבעה טפחים כשרה ובלבד שלא יישן תחתיו בשלמא לשמואל דאמר בשאין בהן ארבעה מחלוקת אבל יש בהן ארבעה דברי הכל פסולה משום הכי לא יישן תחתיו אלא לרב דאמר בשיש בהן ארבעה מחלוקת אבל אין בהן ארבעה דברי הכל כשרה לר' יהודה אמאי לא יישן תחתיו,מי סברת דברי הכל היא סיפא אתאן לרבי מאיר,תא שמע שני סדינין מצטרפין | 14a. bdescend into theirstate of britual impurity by means of thought?Although an unfinished vessel ordinarily cannot become ritually impure, if the craftsman decided to leave it in its unfinished state, it immediately assumes the legal status of a completed vessel and can become ritually impure. bHowever, they ascend from theirstate of britual impurity only by means of a changeresulting from an baction.Merely deciding to complete the unfinished vessel does not alter its status. It loses its status as a vessel only when he takes action to complete it. bAction negatesstatus created by baction andstatus created by bthought;however, bthought negates neitherstatus created by baction norstatus created by bthought.Therefore, once the straw of the grain harvested for food is considered a handle and is susceptible to ritual impurity, its status cannot be negated by thought alone., bAnd if you say:There is a distinction between the cases, as bthisprinciple bapplies onlyto bvessels, which are significant, butwith regard to bhandles that arenot independently significant but are merely bfor the purpose ofhandling bfood,perhaps bby means of thought they becomehandles band by means of thought they emergefrom that status; bbut didn’t we learnin the mishna to the contrary? bAll handles of food that one ibesasanon the threshing floor are ritually pure,as through one’s actions he indicated that has no use for them and does not consider them significant. bAnd Rabbi Yosei deemsthem capable of becoming britually impure. /b,The Gemara elaborates: bGranted, according to the one who saidthat ibesasan /imeans that bone untied their binding,it works out bwell.Although no action was performed on the sheaves, nevertheless, since their only purpose is to facilitate binding the sheaves, he indicated by unbinding them that the handles no longer suit his needs. bHowever, according to the one who said: What isthe meaning of ibesasan /i?It means bhe actually trampled them, what can be said?According to that opinion, only an action can negate the status of the handles. What, then, is the rationale for the opinion of the Rabbis, who hold that thought alone can negate their status?,The Gemara answers: bHere too,the dispute between the Rabbis and iAḥerimwith regard to using grain for roofing the isukkais in a case bwhere one actually trampled them,and that is the reason that they are no longer susceptible to ritual impurity. The Gemara asks: bIf so,and a change was made to the grain itself, bwhat is the rationalefor the opinion bof iAḥerim /i,who nevertheless prohibit their use as roofing? The Gemara answers: It is bbecause iAḥerim bstatetheir opinion bin accordance withthe opinion of bRabbi Yosei, as we learnedin the previously cited mishna: bRabbi Yosei deemsthem capable of becoming britually impureeven after trampling.,The Gemara asks: bWhat isthe basis of bthiscomparison between the cases? bGranted, there,in the dispute concerning the ritual impurity of the grain on the threshing floor, bthe rationalefor the opinion bof Rabbi Yosei,i.e., that the handles remain susceptible to ritual impurity, is that bthey are suitablefor use. This is bin accordance withthe statement of bRabbi Shimon ben Lakish, as Rabbi Shimon ben Lakish said:Even after the grain is trampled the straw suits his needs, bsincethe straw bis suited tofacilitate bturning overthe grain bwith a pitchfork,as the straw prevents the grain from falling between the prongs of the pitchfork., bHowever, here,where one needs the straw only for roofing the isukka /i, for bwhat arethe handles bsuitedafter they have been trampled? They serve no purpose in terms of handling the grain. The Gemara answers: bThey are suited when one dismantlesthe roofing, in order bto holdthe grain bby the straw,so that it will scatter. Therefore, iAḥerimhold that the straw remains capable of contracting ritual impurity.,Apropos the dispute between the Rabbis and Rabbi Yosei, the Gemara discusses bthematter bitself: All handles of food that one ibesasanon the threshing floor are ritually pure, and Rabbi Yosei deemsthem capable of becoming britually impure.The Gemara asks: bWhat isthe meaning of ibesasan /i? Rabbi Yoḥa said:It means that bone actually trampledthem under foot. bRabbi Elazar says:It means bhe untied their binding. /b,The Gemara notes: bGranted, according to Rabbi Elazar, who said that ibesasan /imeans that bhe untied their binding, this isthe reason bthat Rabbi Yosei deemsthe handles bcapable of contracting ritual impurity. However, according to Rabbi Yoḥa, who saidthat ibesasan /imeans that one bactually trampled them, why does Rabbi Yosei deemthe handles bcapable of contracting ritual impurity?Didn’t one thereby render them insignificant? bRabbi Shimon ben Lakish said:Even after the grain is trampled, the straw suits his needs, bsincethe straw bis suited tofacilitate bturning overthe grain bwith a pitchfork. /b,Apropos a pitchfork, the Gemara cites a related aggadic teaching: bRabbi Elazar said: Why are the prayers of the righteous likened to a pitchfork [ ieter /i]?It is written: “And Isaac entreated [ ivayetar /i] the Lord for his wife, because she was barren” (Genesis 25:21), bto say to you: Just as this pitchfork overturns the grain on the threshing floor from place to place, so too, the prayers of the righteous overturn the mind of the Holy One, Blessed be He, from the attribute of cruelty to the attribute of mercy,and He accepts their prayers., strongMISHNA: /strong bOnemay broofthe isukka bwith boardslike those used in the ceiling of a house; this is bthe statement of Rabbi Yehuda. Rabbi Meir prohibitstheir use. bIf one placed a board that is four handbreadths wide atopthe isukka /i, the isukka bis fit.He fulfills his obligation, bprovided he does not sleep beneaththe board., strongGEMARA: /strong bRav said: The dispute is with regard to boards that have fourhandbreadths bin theirwidth, the standard size for boards used in house ceilings, as bRabbi Meir is ofthe opinion that the Sages issued bthe decree of the roof.In that case, the roofing of the isukkawith boards that wide could be confused with a ceiling. If it were permitted to roof the isukkawith a board that size, one might come to sleep beneath the ceiling of his own home during the Festival. bAnd Rabbi Yehuda is not ofthe opinion that the Sages issued bthe decree of the roof. However, with regard to boards that do not have fourhandbreadths bin theirwidth, beveryone agrees thatthe isukka bis fit. And Shmuel said: The dispute is with regard to boards that do not have fourhandbreadths bin theirwidth; bhowever,if bthey have fourhandbreadths bin theirwidth, beveryone agrees that it is unfit. /b,The Gemara asks: According to Shmuel, the dispute is with regard to boards that bdo not have fourhandbreadths in their width, bandapparently the same would hold true bevenif their width were bless than threehandbreadths. In that case, baren’t they merely reeds;why would Rabbi Meir prohibit their use?, bRav Pappa saidthat bthis is whatShmuel bis saying:If bthey have fourhandbreadths bin theirwidth, beveryone agrees thatthe isukkais bunfit.If their width is bless than threehandbreadths, beveryone agrees thatthe isukkais bfit. What is the reason?It is because bthey are merely reeds. When they disagreein the mishna, their disagreement pertains to a case where the boards are bfrom three to fourhandbreadths wide. In that case, one bSage,Rabbi Yehuda, bholdsthat bsince they are not the measure ofa significant bplace, we do not issue a decreeprohibiting their use. bAndone bSage,Rabbi Meir, bholdsthat bsince they have departed from thehalakhic bstatus ofbeing bjoined [ ilavud /i],which applies only to gaps of less than three handbreadths, bwe issue a decreeprohibiting their use as roofing.,The Gemara cites proof with regard to the dispute between Rav and Shmuel. bWe learnedin the mishna: bIf one placed a board that is four handbreadths wide atopthe isukka /i, the isukka bis fit.He fulfills his obligation, bprovided he does not sleep beneaththe board. bGranted, according to Shmuel, who saidthat bthe dispute is with regard to boards that do not have fourhandbreadths bin theirwidth, bhowever,if bthey have fourhandbreadths bin theirwidth, beveryone agrees that it is unfitroofing, it is bdue to thatreason that bone should not sleep beneaththe board. bHowever, according to Rav,who bsaidthat bthe dispute is with regard to boards that have fourhandbreadths bin theirwidth, bhowever,if bthey do not have fourhandbreadths bin theirwidth, beveryone agrees that it is fit, according to Rabbi Yehuda, whymay bone not sleep beneath it? /b,The Gemara answers: bDo you holdthat this last ihalakhain the mishna, about not sleeping beneath the board, bisa ruling with which beveryone,including Rabbi Yehuda bagrees?Rather, in bthe latter clauseof the mishna bwe have come tothe opinion of bRabbi Meir.He alone, not Rabbi Yehuda, holds that one may not sleep beneath the board. Therefore, no proof can be cited from the mishna.,The Gemara cites an additional proof. bComeand bhear: Two sheetsplaced over the roofing of the isukka bjoin togetherto constitute four handbreadths, the measure of unfit roofing that renders a isukkaunfit. |
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14. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
| 29a. הרהורי עבירה קשו מעבירה וסימניך ריחא דבישרא שילהי דקייטא קשיא מקייטא וסימניך תנורא שגירא,אישתא דסיתוא קשיא מדקייטא וסימניך תנורא קרירא מיגמר בעתיקתא קשיא מחדתא וסימניך טינא בר טינא,א"ר אבהו מ"ט דרבי דכתיב (תהלים כב, א) למנצח על אילת השחר מה אילה זו קרניה מפצילות לכאן ולכאן אף שחר זה מפציע לכאן ולכאן,א"ר זירא למה נמשלה אסתר לאילה לומר לך מה אילה רחמה צר וחביבה על בעלה כל שעה ושעה כשעה ראשונה אף אסתר היתה חביבה על אחשורוש כל שעה ושעה כשעה ראשונה א"ר אסי למה נמשלה אסתר לשחר לומר לך מה שחר סוף כל הלילה אף אסתר סוף כל הנסים,והא איכא חנוכה ניתנה לכתוב קא אמרינן הניחא למאן דאמר אסתר ניתנה לכתוב אלא למאן דאמר אסתר לא ניתנה לכתוב מאי איכא למימר,מוקים לה כר' בנימין בר יפת אמר ר' אלעזר דאמר רבי בנימין בר יפת אמר רבי אלעזר למה נמשלו תפלתן של צדיקים כאילת לומר לך מה אילה זו כל זמן שמגדלת קרניה מפצילות אף צדיקים כל זמן שמרבין בתפלה תפלתן נשמעת,שחטו את התמיד אימת אילימא בשאר ימות השנה לא סגיא דלאו כהן גדול אלא ביום הכפורים מאור הלבנה מי איכא,הכי קאמר וביום הכפורים כי אמר ברק ברקאי הורידו כ"ג לבית הטבילה,תני אבוה דרבי אבין לא זו בלבד אמרו אלא אף מליקת העוף וקמיצת מנחה בלילה תשרף בשלמא עולת העוף מאי דהוה הוה אלא קומץ | 29a. bThoughts of transgression are worse than transgressionitself, band your mnemonic is the odor of meat.The smell of roasting meat is more appetizing than actually eating the meat. The heat of bthe end of summer is more oppressive than theheat of the bsummeritself, band your mnemonic is a heated oven.After an oven has been heated several times in the course of a day, lighting it again, even slightly, will produce powerful heat. So too, at the end of the summer, since everything is hot, the heat is more oppressive., bA fever inthe bwinter is more powerful thana fever binthe bsummer, and your mnemonic is a cold oven.Heating a cold oven requires greater heat than heating a hot oven. A fever that succeeds in raising the body temperature in the winter must be more powerful than a fever that raises the body temperature in the summer. bRelearning oldmaterial that was known and forgotten bis more difficult than learning from newmaterial. bAnd your mnemonic ismixing bmortar from mortar.It is harder to take hardened mortar, crush it, and mix new mortar than it is to simply mix new mortar.,Apropos moonlight and sunlight discussed previously, bRabbi Abbahu said: What is the rationalefor the statement of bRabbiYehuda HaNasi that sunlight diffuses and in that sense is dissimilar to moonlight? It is bas it is written: “For the leader, about the morning hind”(Psalms 22:1); bjust as the antlers of a hind branch out to here and to there, so too,the light of bdawn diffuses to here and to there. /b,In tractate iMegilla /i, the Gemara states that Queen Esther prophetically recited this Psalm in reference to her situation as she was about to come before King Ahasuerus without being summoned. bRabbi Zeira said: Why is Esther likened to a hind?It is bto tell you: Just asin the case of ba hind its womb is narrow and it is desirable to its mate at each and every hour likeit is at bthe first hour, so too, Esther was desirable to Ahasuerus at each and every hour likeshe was at bthe first hour. Rabbi Asi said: Why was Esther likened to the dawn?It is bto tell you: Just as the dawn is the conclusion of the entire night, so too, Esther was the conclusion of all miraclesperformed for the entire Jewish people.,The Gemara asks: bBut isn’t therethe miracle of bHanukkah,which was performed many years later? The Gemara answers: It is true that additional miracles were performed after the miracle of Purim; however, it is with regard to miracles for which permission bwas granted to writethem in the Bible that bwe are sayingthat the miracle of Purim was the last one. The Gemara asks: bThatworks out bwell according to the one who said:Permission bwas granted to writethe Scroll of bEstherin the Bible as a book whose sanctity equals that of the other books of the Bible. bHowever, according to the one who said:Permission bwas not granted to writethe Scroll of bEstherin the Bible, and its sanctity does not reach the level of the other books of the Bible, bwhat can be said? /b,The Gemara answers: Actually, Purim was not the conclusion of all miracles performed for the entire Jewish people, and the one who holds that permission was not granted for the Scroll of Esther to be written bestablishesthe analogy between Esther and the hind bin accordance withthe statement that bRabbi Binyamin bar Yefetsaid bthat Rabbi Elazar said; as Rabbi Binyamin bar Yefet saidthat bRabbi Elazar said: Why are the prayers of the righteous likened to a hind?It is bto tell you: Just aswith regard to ba hind, as long as it grows its antlers theycontinue to bbranch out; so too,with regard to bthe righteous, as long as theyengage bmore in prayer their prayer is heard. /b,§ The mishna relates that as a result of the confusion, bthey slaughtered the daily offeringbefore dawn. The Gemara asks: bWhendid this incident occur? bIf we sayit occurred bduring the rest of the days of the year, is there no alternativeto having the service performed by bthe High Priest?The mishna states that after slaughtering the daily offering, they led the High Priest down to the Hall of Immersion. On all the other days of the year, the High Priest need not perform the service and it may be performed by a common priest. bRather,it must be that this incident occurred bon Yom Kippur,when the service is performed exclusively by the High Priest. However, in that case, bis there moonlight?According to the lunar cycle, the moon never rises in the east adjacent to dawn on Yom Kippur.,The Gemara answers that bthis is whatthe mishna bis saying:The incident occurred during the rest of the year, at which point they instituted that the appointed priest announce the arrival of dawn in the Temple. bAnd on Yom Kippur, whenthe appointed priest bsaid: The light flashed, theyimmediately bled the High Priest down to the Hall of Immersion. /b,Apropos this fundamental ihalakha /i, bthe father of Rabbi Avin taughta ibaraita /i: bNot only this,that a daily offering slaughtered before dawn is disqualified and burned, bdid they say; rather, evenin the case of bthe pinching of theneck of ba bird and the taking of the handful of a meal-offeringthat are performed bat night,these items must bbe burned.The Gemara analyzes the ibaraita /i: bGranted, a birdsacrificed as ba burnt-offeringis disqualified if pinched before dawn; bwhat was, was.The situation can no longer be remedied, and the bird must be burned. bHowever,why should bthe handfulof a meal-offering be burned? |
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15. Anon., Pesiqta De Rav Kahana, 1.1
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