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Tiresias: The Ancient Mediterranean Religions Source Database



6281
Hebrew Bible, Exodus, 6.26-6.27


הוּא אַהֲרֹן וּמֹשֶׁה אֲשֶׁר אָמַר יְהוָה לָהֶם הוֹצִיאוּ אֶת־בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם עַל־צִבְאֹתָם׃These are that Aaron and Moses, to whom the LORD said: ‘Bring out the children of Israel from the land of Egypt according to their hosts.’


הֵם הַמְדַבְּרִים אֶל־פַּרְעֹה מֶלֶךְ־מִצְרַיִם לְהוֹצִיא אֶת־בְּנֵי־יִשְׂרָאֵל מִמִּצְרָיִם הוּא מֹשֶׁה וְאַהֲרֹן׃These are they that spoke to Pharaoh king of Egypt, to bring out the children of Israel from Egypt. These are that Moses and Aaron.


Intertexts (texts cited often on the same page as the searched text):

15 results
1. Hebrew Bible, Song of Songs, 4.5, 8.1, 8.10 (9th cent. BCE - 3rd cent. BCE)

4.5. שְׁנֵי שָׁדַיִךְ כִּשְׁנֵי עֳפָרִים תְּאוֹמֵי צְבִיָּה הָרוֹעִים בַּשּׁוֹשַׁנִּים׃ 8.1. מִי יִתֶּנְךָ כְּאָח לִי יוֹנֵק שְׁדֵי אִמִּי אֶמְצָאֲךָ בַחוּץ אֶשָׁקְךָ גַּם לֹא־יָבוּזוּ לִי׃ 8.1. אֲנִי חוֹמָה וְשָׁדַי כַּמִּגְדָּלוֹת אָז הָיִיתִי בְעֵינָיו כְּמוֹצְאֵת שָׁלוֹם׃ 4.5. Thy two breasts are like two fawns That are twins of a gazelle, Which feed among the lilies. 8.1. Oh that thou wert as my brother, That sucked the breasts of my mother! When I should find thee without, I would kiss thee; Yea, and none would despise me. 8.10. I am a wall, And my breasts like the towers thereof; Then was I in his eyes As one that found peace.
2. Hebrew Bible, Deuteronomy, 18.10-18.11, 23.1-23.2, 30.12-30.14 (9th cent. BCE - 3rd cent. BCE)

18.11. וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃ 23.1. לֹא־יִקַּח אִישׁ אֶת־אֵשֶׁת אָבִיו וְלֹא יְגַלֶּה כְּנַף אָבִיו׃ 23.1. כִּי־תֵצֵא מַחֲנֶה עַל־אֹיְבֶיךָ וְנִשְׁמַרְתָּ מִכֹּל דָּבָר רָע׃ 23.2. לֹא־תַשִּׁיךְ לְאָחִיךָ נֶשֶׁךְ כֶּסֶף נֶשֶׁךְ אֹכֶל נֶשֶׁךְ כָּל־דָּבָר אֲשֶׁר יִשָּׁךְ׃ 23.2. לֹא־יָבֹא פְצוּעַ־דַּכָּא וּכְרוּת שָׁפְכָה בִּקְהַל יְהוָה׃ 30.12. לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.13. וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.14. כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃ 18.10. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer," 18.11. or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer." 23.1. A man shall not take his father’s wife, and shall not uncover his father’s skirt." 23.2. He that is crushed or maimed in his privy parts shall not enter into the assembly of the LORD." 30.12. It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’" 30.13. Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’" 30.14. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it."
3. Hebrew Bible, Exodus, 4.10-4.16, 4.28, 6.16-6.20, 6.27, 31.1-31.6 (9th cent. BCE - 3rd cent. BCE)

4.11. וַיֹּאמֶר יְהוָה אֵלָיו מִי שָׂם פֶּה לָאָדָם אוֹ מִי־יָשׂוּם אִלֵּם אוֹ חֵרֵשׁ אוֹ פִקֵּחַ אוֹ עִוֵּר הֲלֹא אָנֹכִי יְהוָה׃ 4.12. וְעַתָּה לֵךְ וְאָנֹכִי אֶהְיֶה עִם־פִּיךָ וְהוֹרֵיתִיךָ אֲשֶׁר תְּדַבֵּר׃ 4.13. וַיֹּאמֶר בִּי אֲדֹנָי שְׁלַח־נָא בְּיַד־תִּשְׁלָח׃ 4.14. וַיִּחַר־אַף יְהוָה בְּמֹשֶׁה וַיֹּאמֶר הֲלֹא אַהֲרֹן אָחִיךָ הַלֵּוִי יָדַעְתִּי כִּי־דַבֵּר יְדַבֵּר הוּא וְגַם הִנֵּה־הוּא יֹצֵא לִקְרָאתֶךָ וְרָאֲךָ וְשָׂמַח בְּלִבּוֹ׃ 4.15. וְדִבַּרְתָּ אֵלָיו וְשַׂמְתָּ אֶת־הַדְּבָרִים בְּפִיו וְאָנֹכִי אֶהְיֶה עִם־פִּיךָ וְעִם־פִּיהוּ וְהוֹרֵיתִי אֶתְכֶם אֵת אֲשֶׁר תַּעֲשׂוּן׃ 4.16. וְדִבֶּר־הוּא לְךָ אֶל־הָעָם וְהָיָה הוּא יִהְיֶה־לְּךָ לְפֶה וְאַתָּה תִּהְיֶה־לּוֹ לֵאלֹהִים׃ 4.28. וַיַּגֵּד מֹשֶׁה לְאַהֲרֹן אֵת כָּל־דִּבְרֵי יְהוָה אֲשֶׁר שְׁלָחוֹ וְאֵת כָּל־הָאֹתֹת אֲשֶׁר צִוָּהוּ׃ 6.16. וְאֵלֶּה שְׁמוֹת בְּנֵי־לֵוִי לְתֹלְדֹתָם גֵּרְשׁוֹן וּקְהָת וּמְרָרִי וּשְׁנֵי חַיֵּי לֵוִי שֶׁבַע וּשְׁלֹשִׁים וּמְאַת שָׁנָה׃ 6.17. בְּנֵי גֵרְשׁוֹן לִבְנִי וְשִׁמְעִי לְמִשְׁפְּחֹתָם׃ 6.18. וּבְנֵי קְהָת עַמְרָם וְיִצְהָר וְחֶבְרוֹן וְעֻזִּיאֵל וּשְׁנֵי חַיֵּי קְהָת שָׁלֹשׁ וּשְׁלֹשִׁים וּמְאַת שָׁנָה׃ 6.19. וּבְנֵי מְרָרִי מַחְלִי וּמוּשִׁי אֵלֶּה מִשְׁפְּחֹת הַלֵּוִי לְתֹלְדֹתָם׃ 6.27. הֵם הַמְדַבְּרִים אֶל־פַּרְעֹה מֶלֶךְ־מִצְרַיִם לְהוֹצִיא אֶת־בְּנֵי־יִשְׂרָאֵל מִמִּצְרָיִם הוּא מֹשֶׁה וְאַהֲרֹן׃ 31.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 31.1. וְאֵת בִּגְדֵי הַשְּׂרָד וְאֶת־בִּגְדֵי הַקֹּדֶשׁ לְאַהֲרֹן הַכֹּהֵן וְאֶת־בִּגְדֵי בָנָיו לְכַהֵן׃ 31.2. רְאֵה קָרָאתִי בְשֵׁם בְּצַלְאֵל בֶּן־אוּרִי בֶן־חוּר לְמַטֵּה יְהוּדָה׃ 31.3. וָאֲמַלֵּא אֹתוֹ רוּחַ אֱלֹהִים בְּחָכְמָה וּבִתְבוּנָה וּבְדַעַת וּבְכָל־מְלָאכָה׃ 31.4. לַחְשֹׁב מַחֲשָׁבֹת לַעֲשׂוֹת בַּזָּהָב וּבַכֶּסֶף וּבַנְּחֹשֶׁת׃ 31.5. וּבַחֲרֹשֶׁת אֶבֶן לְמַלֹּאת וּבַחֲרֹשֶׁת עֵץ לַעֲשׂוֹת בְּכָל־מְלָאכָה׃ 31.6. וַאֲנִי הִנֵּה נָתַתִּי אִתּוֹ אֵת אָהֳלִיאָב בֶּן־אֲחִיסָמָךְ לְמַטֵּה־דָן וּבְלֵב כָּל־חֲכַם־לֵב נָתַתִּי חָכְמָה וְעָשׂוּ אֵת כָּל־אֲשֶׁר צִוִּיתִךָ׃ 4.10. And Moses said unto the LORD: ‘Oh Lord, I am not a man of words, neither heretofore, nor since Thou hast spoken unto Thy servant; for I am slow of speech, and of a slow tongue.’" 4.11. And the LORD said unto him: ‘Who hath made man’s mouth? or who maketh a man dumb, or deaf, or seeing, or blind? is it not I the LORD?" 4.12. Now therefore go, and I will be with thy mouth, and teach thee what thou shalt speak.’" 4.13. And he said: ‘Oh Lord, send, I pray Thee, by the hand of him whom Thou wilt send.’" 4.14. And the anger of the LORD was kindled against Moses, and He said: ‘Is there not Aaron thy brother the Levite? I know that he can speak well. And also, behold, he cometh forth to meet thee; and when he seeth thee, he will be glad in his heart." 4.15. And thou shalt speak unto him, and put the words in his mouth; and I will be with thy mouth, and with his mouth, and will teach you what ye shall do." 4.16. And he shall be thy spokesman unto the people; and it shall come to pass, that he shall be to thee a mouth, and thou shalt be to him in God’s stead." 4.28. And Moses told Aaron all the words of the LORD wherewith He had sent him, and all the signs wherewith He had charged him." 6.16. And these are the names of the sons of Levi according to their generations: Gershon and Kohath, and Merari. And the years of the life of Levi were a hundred thirty and seven years." 6.17. The sons of Gershon: Libni and Shimei, according to their families." 6.18. And the sons of Kohath: Amram, and Izhar, and Hebron, and Uzziel. And the years of the life of Kohath were a hundred thirty and three years." 6.19. And the sons of Merari: Mahli and Mushi. These are the families of the Levites according to their generations." 6.20. And Amram took him Jochebed his father’s sister to wife; and she bore him Aaron and Moses. And the years of the life of Amram were a hundred and thirty and seven years." 6.27. These are they that spoke to Pharaoh king of Egypt, to bring out the children of Israel from Egypt. These are that Moses and Aaron." 31.1. And the LORD spoke unto Moses, saying:" 31.2. ’See, I have called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah;" 31.3. and I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship," 31.4. to devise skilful works, to work in gold, and in silver, and in brass," 31.5. and in cutting of stones for setting, and in carving of wood, to work in all manner of workmanship." 31.6. And I, behold, I have appointed with him Oholiab, the son of Ahisamach, of the tribe of Dan; and in the hearts of all that are wise-hearted I have put wisdom, that they may make all that I have commanded thee:"
4. Hebrew Bible, Genesis, 10.9 (9th cent. BCE - 3rd cent. BCE)

10.9. הוּא־הָיָה גִבֹּר־צַיִד לִפְנֵי יְהוָה עַל־כֵּן יֵאָמַר כְּנִמְרֹד גִּבּוֹר צַיִד לִפְנֵי יְהוָה׃ 10.9. He was a mighty hunter before the LORD; wherefore it is said: ‘Like Nimrod a mighty hunter before the LORD.’"
5. Hebrew Bible, Leviticus, 5.12 (9th cent. BCE - 3rd cent. BCE)

5.12. וֶהֱבִיאָהּ אֶל־הַכֹּהֵן וְקָמַץ הַכֹּהֵן מִמֶּנָּה מְלוֹא קֻמְצוֹ אֶת־אַזְכָּרָתָה וְהִקְטִיר הַמִּזְבֵּחָה עַל אִשֵּׁי יְהוָה חַטָּאת הִוא׃ 5.12. And he shall bring it to the priest, and the priest shall take his handful of it as the memorial-part thereof, and make it smoke on the altar, upon the offerings of the LORD made by fire; it is a sin-offering."
6. Hebrew Bible, Psalms, 105.7 (9th cent. BCE - 3rd cent. BCE)

7. Hebrew Bible, Isaiah, 66.11 (8th cent. BCE - 5th cent. BCE)

66.11. לְמַעַן תִּינְקוּ וּשְׂבַעְתֶּם מִשֹּׁד תַּנְחֻמֶיהָ לְמַעַן תָּמֹצּוּ וְהִתְעַנַּגְתֶּם מִזִּיז כְּבוֹדָהּ׃ 66.11. That ye may suck, and be satisfied With the breast of her consolations; That ye may drink deeply with delight of the abundance of her glory."
8. Hebrew Bible, Ezra, 7.6 (5th cent. BCE - 4th cent. BCE)

7.6. הוּא עֶזְרָא עָלָה מִבָּבֶל וְהוּא־סֹפֵר מָהִיר בְּתוֹרַת מֹשֶׁה אֲשֶׁר־נָתַן יְהוָה אֱלֹהֵי יִשְׂרָאֵל וַיִּתֶּן־לוֹ הַמֶּלֶךְ כְּיַד־יְהוָה אֱלֹהָיו עָלָיו כֹּל בַּקָּשָׁתוֹ׃ 7.6. this Ezra went up from Babylon; and he was a ready scribe in the Law of Moses, which the LORD, the God of Israel, had given; and the king granted him all his request, according to the hand of the LORD his God upon him."
9. Philo of Alexandria, On Drunkenness, 17-18, 30-35, 44, 48-50, 56-62, 65-76, 80-82, 84, 86, 88-92, 94, 13 (1st cent. BCE - 1st cent. CE)

13. Thus, at all events, the lawgiver is very indigt with all uninstructed and unmanageable persons, more than he is with any other description of people whatever. And a proof of this is this: who are they who are united in alliance not so much by study as by nature, whether among men or among the other kinds of animals? No one; not even a madman would say that any beings were so closely united as parents and children; for even by the mere untaught instinct of nature the parent always cares for his offspring, and in every case endeavours to provide for its safety and durability. IV.
10. Philo of Alexandria, On The Migration of Abraham, 77-85, 76 (1st cent. BCE - 1st cent. CE)

76. For this reason also the allaccomplished Moss deprecates coming to a consideration of reasonable looking and plausible arguments, from the time that God began to cause the light of truth to shine upon him; through the immortal words of his knowledge and wisdom. But he is not the less led on to the contemplation of these arguments, not for the sake of becoming skilful in many things (for the contemplation of God himself and of his most sacred powers, are quite sufficient for a man who is fond of contemplation), but with a view to get the better of the sophists in Egypt, where fabulous and plausible inventions are looked upon as entitled to higher honour than a clear statement of truth.
11. Philo of Alexandria, On The Change of Names, 202 (1st cent. BCE - 1st cent. CE)

202. For it is no small number of persons who have been deceived by the similarity of the names of different things, and we had better examine here what I am saying. The name of Ishmael, being interpreted, means "the hearing of God," but some men listen to the divine doctrines to their benefit, and others listen to both his admonitions and to those of others only to their destruction. Do you recollect the case of the soothsayer Balaam? He is represented as hearing the oracles of God, and as having received knowledge from the Most High
12. Philo of Alexandria, That God Is Unchangeable, 182-183, 181 (1st cent. BCE - 1st cent. CE)

181. among whom we must enroll Balaam, for he also is a child of the earth, and not a shoot of heaven, and a proof of this is, that he, being influenced by omens and false prophecies, not even when the eye of his soul, which had been closed, recovered its sight, and "saw the angel of God standing against him in the way;"45 not even then did he turn back and desist from doing wrong, but giving way to a mighty torrent of folly, he was washed away and swallowed up by it.
13. Anon., Genesis Rabba, 37.3 (2nd cent. CE - 5th cent. CE)

37.3. הוּא הָיָה גִּבֹּר צַיִּד לִפְנֵי ה' (בראשית י, ט), חֲמִשָּׁה הוּא לְטוֹבָה, וַחֲמִשָּׁה הוּא לְרָעָה. הוּא הָיָה גִּבֹּר צַיּד לִפְנֵי ה', (בראשית לו, מג): הוּא עֵשָׂו אֲבִי אֱדוֹם, (במדבר כו, ט): הוּא דָּתָן וַאֲבִירָם, (דברי הימים ב כח, כב): הוּא הַמֶּלֶךְ אָחָז, (אסתר א, א): הוּא אֲחַשְׁוֵרוֹשׁ. וַחֲמִשָּׁה הוּא לְטוֹבָה, (דברי הימים א כז): אַבְרָם הוּא אַבְרָהָם: (שמות ו, כז): הוּא משֶׁה וְאַהֲרֹן: (שמות ו, כו): הוּא אַהֲרֹן וּמשֶׁה: (דברי הימים ב לב, ל): הוּא חִזְקִיָּה הַמֶּלֶךְ: (עזרא ז, ו): הוּא עֶזְרָא עָלָה מִבָּבֶל. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חָנִין אַף אִית לָן חַד הוּא טָבָא מִן כֻּלְּהוֹן, (תהלים קה, ז): הוּא ה' אֱלֹהֵינוּ, שֶׁמִּדַּת רַחֲמָיו לְעוֹלָם.
14. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)

87a. מתני׳ big strongהאשה /strong /big בזמן שהיא בבית בעלה שחט עליה בעלה ושחט עליה אביה תאכל משל בעלה הלכה רגל ראשון לעשות בבית אביה שחט עליה אביה ושחט עליה בעלה תאכל במקום שהיא רוצה,יתום ששחטו עליו אפוטרופסין יאכל במקום שהוא רוצה עבד של שני שותפין לא יאכל משל שניהן מי שחציו עבד וחציו בן חורין לא יאכל משל רבו:, big strongגמ׳ /strong /big שמעת מינה יש ברירה מאי רוצה בשעת שחיטה,ורמינהו אשה רגל הראשון אוכלת משל אביה מכאן ואילך רוצה אוכלת משל אביה רוצה משל בעלה,לא קשיא כאן ברדופה לילך כאן בשאינה רדופה,דכתיב (שיר השירים ח, י) אז הייתי בעיניו כמוצאת שלום וא"ר יוחנן ככלה שנמצאת שלימה בבית חמיה ורדופה לילך להגיד שבחה בבית אביה כדכתיב (הושע ב, יח) והיה ביום ההוא נאם ה' תקראי אישי ולא תקראי לי עוד בעלי אמר רבי יוחנן ככלה בבית חמיה ולא ככלה בבית אביה,(שיר השירים ח, ח) אחות לנו קטנה ושדים אין לה א"ר יוחנן זו עילם שזכתה ללמוד ולא זכתה ללמד,(שיר השירים ח, י) אני חומה ושדי כמגדלות אמר רבי יוחנן אני חומה זו תורה ושדי כמגדלות אלו תלמידי חכמים ורבא אמר אני חומה זו כנסת ישראל ושדי כמגדלות אלו בתי כנסיות ובתי מדרשות,אמר רב זוטרא בר טוביה אמר רב מאי דכתיב (תהלים קמד, יב) אשר בנינו כנטיעים מגודלים בנעוריהם בנותינו כזויות מחוטבות תבנית היכל,אשר בנינו כנטיעים אלו בחורי ישראל שלא טעמו טעם חטא בנותינו כזויות אלו בתולות ישראל שאוגדות פתחיהן לבעליהן וכן הוא אומר (זכריה ט, טו) ומלאו כמזרק כזויות מזבח איבעית אימא מהכא (תהלים קמד, יג) מזוינו מלאים מפיקים מזן אל זן,מחוטבות תבנית היכל אלו ואלו מעלה עליהן הכתוב כאילו נבנה היכל בימיהן,(הושע א, א) דבר ה' אשר היה אל הושע וגו' בימי עוזיהו יותם אחז יחזקיה מלך יהודה בפרק אחד נתנבאו ד' נביאים וגדול שבכולן הושע שנאמר (הושע א, ב) תחלת דבר ה' בהושע וכי בהושע דבר תחלה והלא ממשה עד הושע כמה נביאים א"ר יוחנן תחלה לארבעה נביאים שנתנבאו באותו הפרק ואלו הן הושע ישעיה עמוס ומיכה,אמר לו הקדוש ברוך הוא להושע בניך חטאו והיה לו לומר בניך הם בני חנוניך הם בני אברהם יצחק ויעקב גלגל רחמיך עליהן לא דיו שלא אמר כך אלא אמר לפניו רבש"ע כל העולם שלך הוא העבירם באומה אחרת,אמר הקב"ה מה אעשה לזקן זה אומר לו לך וקח אשה זונה והוליד לך בנים זנונים ואחר כך אומר לו שלחה מעל פניך אם הוא יכול לשלוח אף אני אשלח את ישראל שנא' (הושע א, ב) ויאמר ה' אל הושע לך קח לך אשת זנונים וילדי זנונים וכתיב וילך ויקח את גומר בת דבלים גומר אמר רב שהכל גומרים בה בת 87a. strongMISHNA: /strong bA woman, when she isliving bin her husband’s house,if bher husband slaughteredthe Paschal lamb bon her behalf and her fatheralso bslaughteredthe Paschal lamb bon her behalf, sheshould beat from her husband’slamb because it is assumed that the wife intended to be included in her husband’s group. However, if, as was often customary, bshe went on the first Festivalfollowing her marriage bto observethe Festival bin her father’s house,then, if both bher husband slaughteredthe Paschal lamb bon her behalf and her fatheralso bslaughteredthe Paschal lamb bon her behalf, shemay beat inwhichever bplace she wishes,since it is not obvious with whose group she intended to be included.,In the case of ban orphanwith multiple guardians, if each of his bguardians [ iapotropsin /i] slaughtereda Paschal lamb bon his behalf,intending that he be included in their group, he may beat inwhichever bplace he wishes. A slavejointly owned bby two partnersmay bnot eat fromthe lamb of beither of them,unless it was stipulated beforehand from whose lamb he will partake. bOne who is half slave and half free man may not eat from his master’slamb. It is assumed that the master did not intend to allow this person’s free half to partake of the lamb, and therefore the master did not slaughter the lamb with him in mind. Consequently, the half slave is not included among those registered for his master’s offering unless he was explicitly included., strongGEMARA: /strong The mishna states that in certain cases one partakes of the lamb of whichever group he desires. One’s inclusion in a group requires that he be registered with that group from the outset, before the lamb is slaughtered. The Gemara suggests: bYou learn from itthat bthere is retroactive clarification.One’s ultimate decision as to which group he wishes to be part of retroactively indicates that, from the outset, he was registered in that group. This is problematic, as no halakhic conclusion has been reached in the matter of retroactive clarification. The Gemara therefore rejects this suggestion: bWhatis the meaning of the phrase: She may eat in whichever place bshe wishes?It is referring to a case where a woman has already expressed her choice before bthe time of slaughter.Therefore, this case does not relate to the principle of retroactive clarification, and no conclusion concerning it may be drawn from it.,The Gemara braises a contradictionbetween the ruling in the mishna and a parallel ruling in a ibaraita /i. The ibaraitastates: bA woman,on bthe first Festivalfollowing her marriage, beats from her father’sPaschal lamb. bFrom here on,if bshe wishes, she eats from her father’slamb, and if bshe wishes,she eats bfrom her husband’slamb. Whereas the mishna teaches that after the first Festival, she eats exclusively with her husband, the ibaraitateaches that she may continue to choose.,This is bnot difficult. There,the ibaraitais referring btothe case of a woman who eagerly hurries as one bpursued to goto her father’s house. It is therefore reasonable that, even after the first year of her marriage, she wishes to be included in her father’s group. However, bherethe mishna is referring btothe case of a woman who bdoes noteagerly hurry as one bpursued to goto her father’s house, and it is therefore presumed she wishes to be included in her husband’s group.,There is a homiletic interpretation of verses that conveys a similar idea, bas it is written:“I am a wall, and my breasts are like towers; bthen I was in his eyes as one who finds peace”(Song of Songs 8:10). bAnd Rabbi Yoḥa said:She is blike a bride who was found perfect.She was warmly received bin her father-in-law’s house. Andshe eagerly hurries, as one bpursued, to go to tellof bher praise,i.e., her warm welcome, bin her father’s house. As it is written: “And it shall be at that day, says the Lord, that you shall call Me: My Husband, and shall call Me no more: My Master”(Hosea 2:18), of which bRabbi Yoḥa said:She shall be blike a bride in her father-in-law’s house,where she experiences a close relationship with her husband. bAndshe shall bnotbe blike a bridestill in the betrothal period and living bin her father’s house,during which time her relationship with her husband has still not developed.,Apropos the verse from Song of Songs cited previously, the Gemara homiletically interprets an adjacent verse: b“We have a little sister, and she has no breasts”(Song of Songs 8:8). bRabbi Yoḥa said: This isan allusion to the Jewish community of bEilam, which was privileged to studyTorah and become Torah scholars, but bwas not privileged to teachand influence the masses.,The Gemara interprets another verse: b“I am a wall and my breasts are like towers”(Song of Songs 8:10). bRabbi Yoḥa said: “I am a wall”; this isa reference to the bTorah. “And my breasts are like towers”; these are the Torah scholars,who, by disseminating their Torah and influencing the masses protect them like watchtowers. bAnd Rava said: “I am a wall”; this is the Congregation of Israel. “And my breasts are like towers”; these are the synagogues and study hallsin which the Congregation of Israel is nurtured by the Torah, from which it draws its spiritual strength., bRav Zutra bar Toviya saidthat bRav saida homiletic interpretation of another verse in praise of Israel: bWhat isthe meaning of bthat which is written: “We whose sons are as plants grown up in their youth; whose daughters are as corner pillars carved after the fashion of a palace”(Psalms 144:12)?,The Gemara interprets each phrase of this verse: b“We whose sons are as plants”indicates they are healthy and undamaged; bthese are the young men of Israel who have not tasted the taste of sin. “Whose daughters are as corner pillars”indicates that they are filled and sealed; bthese are the virgins of Israel, who bindand seal btheir openingsexclusively bfor their husbands. And similarly,another verse demonstrates that a corner refers to something full: bIt is stated: “And they shall be filled like the basins, like the corners of the altar”(Zechariah 9:15). bIf you wish, sayan alternative support for this idea bfrom here: “Our corners are full, affording all manner of store”(Psalms 144:13).,The Gemara returns and interprets the final phrase of the verse: b“Carved after the fashion of a palace”; the verse ascribes to both these and those,the young men and women who vigilantly preserve their modesty, bas though the Sanctuary were built in their days. /b,Apropos the verse from Hosea, the Gemara interprets additional verses there: b“The word of the Lord that came unto Hosea,the son of Beeri, bin the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judea,and in the days of Jeroboam the son of Joash, king of Israel” (Hosea 1:1). The Sages explained: bFour prophets prophesied in one era and the oldest of them was Hosea, as it is stated: “When the Lord spoke at first with Hosea”(Hosea 1:2), indicating that Hosea was the first of these prophets. If not, the question arises: bAndwas it bwith Hosea thatthe Lord bspoke firstof all the prophets? bWeren’t there several prophetswho lived and prophesied during the period bfrom Moses until Hosea?Rather, bRabbi Yoḥa said:He was bthe first of the four prophets who prophesied during that period, and these are they: Hosea, Isaiah, Amos, and Micah. /b, bThe Holy One, Blessed be He, said to Hosea: Your sons,the Jewish people, bhave sinned.Hosea bshould have saidto God in response: But bthey are Your sons; they arethe bsons of Your beloved ones,the bsons of Abraham, Isaac, and Jacob. Extend Your mercy over them. Not only did he fail to say that, butinstead bhe said before Him: Master of the Universe, the entire world is Yours;since Israel has sinned, bexchange them for another nation. /b, bThe Holy One, Blessed be He, said: What shall I do to this Elderwho does not know how to defend Israel? bI will say to him: Go and take a prostitute and bear for yourself children of prostitution. And after that I will say to him: Send her away from before you. If he is able to sendher away, bI will also sendaway bthe Jewish people.This deliberation provides the background of the opening prophecy in Hosea, bas it is stated: “The Lord said to Hosea: Go, take for yourself a wife of prostitution and children of prostitution”(Hosea 1:2). bAndthen bit is written: “So he went and took Gomer the daughter of Diblaim”(Hosea 1:3), and the Sages interpreted her name homiletically. b“Gomer”; Rav saidshe was so called bbecause everyone would finish [ igomerim /i]having relations with her and satisfy their desires bwith her. “The daughter of /b
15. Anon., Midrash On Song of Songs, 4.12



Subjects of this text:

subject book bibliographic info
aaron, as speech/logos prophorikos Cover, Philo of Alexandria: On the Change of Names (2023) 107, 506, 509
aaron Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 124; Cover, Philo of Alexandria: On the Change of Names (2023) 35, 505
abraham Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 124
abram/abraham, prayer for ishmael Cover, Philo of Alexandria: On the Change of Names (2023) 505, 506, 507, 508, 509
ahadboi Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 147
ahasuerus Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 124
ahaz Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 124
balaam Cover, Philo of Alexandria: On the Change of Names (2023) 506, 508, 509
berakhiah Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 124
breast, breasts, beautiful, aroused people sympathy, breast, breasts, church as Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 147
breast, breasts, uncovering Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 147
catena(e) Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 184
dathan and abiram Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 124
derech eretz zutta Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 147
education Cover, Philo of Alexandria: On the Change of Names (2023) 505
esau Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 124
ezra Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 124
gerizim, mount Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 39
ginzberg, louis Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 147
hezekiah Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 124
homonymy Cover, Philo of Alexandria: On the Change of Names (2023) 507, 508, 509
isaac Cover, Philo of Alexandria: On the Change of Names (2023) 507
ishmael Cover, Philo of Alexandria: On the Change of Names (2023) 507, 508, 509
israel, seer of god Cover, Philo of Alexandria: On the Change of Names (2023) 506, 507
jethro Cover, Philo of Alexandria: On the Change of Names (2023) 507
kenesset israel, the israelite nation Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 147
kister, menahem Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 147
lemma Cover, Philo of Alexandria: On the Change of Names (2023) 29, 35
many-named Cover, Philo of Alexandria: On the Change of Names (2023) 507
maset moshe Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 124
moses Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 124; Cover, Philo of Alexandria: On the Change of Names (2023) 505, 506, 507, 509
moses (biblical figure), spirit of divine inspiration possessed by Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 147
moses and aaron, as women with breasts who nurse the rabbis Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 147
moses and aaron, equal in knowledge of the torah Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 147
moses and aaron Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 147
mother of r. ahadboi Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 147
names, improper (catachresis) Cover, Philo of Alexandria: On the Change of Names (2023) 507
names, philosophy of Cover, Philo of Alexandria: On the Change of Names (2023) 508
names, proper Cover, Philo of Alexandria: On the Change of Names (2023) 505
neusner, j. Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 124
nimrod Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 124
pentateuch Cover, Philo of Alexandria: On the Change of Names (2023) 505; Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 39
pharaoh Cover, Philo of Alexandria: On the Change of Names (2023) 505, 506, 509
platonism Cover, Philo of Alexandria: On the Change of Names (2023) 506
prophets Cover, Philo of Alexandria: On the Change of Names (2023) 506
qge Cover, Philo of Alexandria: On the Change of Names (2023) 29
rabba Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 147
rabbis (khazal), nursed by moses and aaron Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 147
rabbis (khazal) Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 147
reuben Cover, Philo of Alexandria: On the Change of Names (2023) 509
rhetoric Cover, Philo of Alexandria: On the Change of Names (2023) 506, 508
samaria Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 39
sheshet (amora) Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 147
simon, m. Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 124
sophists Cover, Philo of Alexandria: On the Change of Names (2023) 506
sperber, daniel Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 147
suckling Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 147
suzuki, shunryu Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 147
talmid hakham (pupil-sage) versus hakham (sage) Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 147
tent of meeting Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 39
tetragrammaton Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 147
tiron, in the world of the zen masters Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 147
torah, as breasts Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 147
torah Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 39
torah scholars, as initial state of suckling infant Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 147
torah scholars Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 147
torah study, as mothers milk Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 147
yalom, marilyn Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 147
yefeh toar (by rabbi samuel jaffe) Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 124
yotzer shir ha-shirim yotzer or blessing' Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 370