| 1. Septuagint, Tobit, 13 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •job, daughters of Found in books: Gera (2014) 451 |
2. Hebrew Bible, Exodus, 15.1-15.18, 15.20-15.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Gera (2014) 297, 451| 15.1. "אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃", 15.1. "נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃", 15.2. "עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃", 15.2. "וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃", 15.3. "יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃", 15.4. "מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ יָרָה בַיָּם וּמִבְחַר שָׁלִשָׁיו טֻבְּעוּ בְיַם־סוּף׃", 15.5. "תְּהֹמֹת יְכַסְיֻמוּ יָרְדוּ בִמְצוֹלֹת כְּמוֹ־אָבֶן׃", 15.6. "יְמִינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְהוָה תִּרְעַץ אוֹיֵב׃", 15.7. "וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ׃", 15.8. "וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ־נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב־יָם׃", 15.9. "אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּוֹרִישֵׁמוֹ יָדִי׃", 15.11. "מִי־כָמֹכָה בָּאֵלִם יְהוָה מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא׃", 15.12. "נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ׃", 15.13. "נָחִיתָ בְחַסְדְּךָ עַם־זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ אֶל־נְוֵה קָדְשֶׁךָ׃", 15.14. "שָׁמְעוּ עַמִּים יִרְגָּזוּן חִיל אָחַז יֹשְׁבֵי פְּלָשֶׁת׃", 15.15. "אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם אֵילֵי מוֹאָב יֹאחֲזֵמוֹ רָעַד נָמֹגוּ כֹּל יֹשְׁבֵי כְנָעַן׃", 15.16. "תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד בִּגְדֹל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן עַד־יַעֲבֹר עַמְּךָ יְהוָה עַד־יַעֲבֹר עַם־זוּ קָנִיתָ׃", 15.17. "תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃", 15.18. "יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃", 15.21. "וַתַּעַן לָהֶם מִרְיָם שִׁירוּ לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃", | 15.1. "Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea.", 15.2. "The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father’s God, and I will exalt Him.", 15.3. "The LORD is a man of war, The LORD is His name.", 15.4. "Pharaoh’s chariots and his host hath He cast into the sea, And his chosen captains are sunk in the Red Sea.", 15.5. "The deeps cover them— They went down into the depths like a stone.", 15.6. "Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy.", 15.7. "And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble.", 15.8. "And with the blast of Thy nostrils the waters were piled up— The floods stood upright as a heap; The deeps were congealed in the heart of the sea.", 15.9. "The enemy said: ‘I will pursue, I will overtake, I will divide the spoil; My lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.’", 15.10. "Thou didst blow with Thy wind, the sea covered them; They sank as lead in the mighty waters.", 15.11. "Who is like unto Thee, O LORD, among the mighty? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders?", 15.12. "Thou stretchedst out Thy right hand— The earth swallowed them.", 15.13. "Thou in Thy love hast led the people that Thou hast redeemed; Thou hast guided them in Thy strength to Thy holy habitation.", 15.14. "The peoples have heard, they tremble; Pangs have taken hold on the inhabitants of Philistia.", 15.15. "Then were the chiefs of Edom affrighted; The mighty men of Moab, trembling taketh hold upon them; All the inhabitants of Canaan are melted away.", 15.16. "Terror and dread falleth upon them; By the greatness of Thine arm they are as still as a stone; Till Thy people pass over, O LORD, Till the people pass over that Thou hast gotten.", 15.17. "Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established.", 15.18. "The LORD shall reign for ever and ever.", 15.20. "And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.", 15.21. "And Miriam sang unto them: Sing ye to the LORD, for He is highly exalted: The horse and his rider hath He thrown into the sea.", |
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| 3. Hebrew Bible, Genesis, 34 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •job, daughters of Found in books: Gera (2014) 297 |
4. Hebrew Bible, 1 Samuel, 2.1-2.10, 10.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •job, daughters of Found in books: Gera (2014) 451; Lidonnici and Lieber (2007) 65| 2.1. "יְהוָה יֵחַתּוּ מריבו [מְרִיבָיו] עלו [עָלָיו] בַּשָּׁמַיִם יַרְעֵם יְהוָה יָדִין אַפְסֵי־אָרֶץ וְיִתֶּן־עֹז לְמַלְכּוֹ וְיָרֵם קֶרֶן מְשִׁיחוֹ׃", 2.1. "וַתִּתְפַּלֵּל חַנָּה וַתֹּאמַר עָלַץ לִבִּי בַּיהוָה רָמָה קַרְנִי בַּיהוָה רָחַב פִּי עַל־אוֹיְבַי כִּי שָׂמַחְתִּי בִּישׁוּעָתֶךָ׃", 2.2. "אֵין־קָדוֹשׁ כַּיהוָה כִּי אֵין בִּלְתֶּךָ וְאֵין צוּר כֵּאלֹהֵינוּ׃", 2.2. "וּבֵרַךְ עֵלִי אֶת־אֶלְקָנָה וְאֶת־אִשְׁתּוֹ וְאָמַר יָשֵׂם יְהוָה לְךָ זֶרַע מִן־הָאִשָּׁה הַזֹּאת תַּחַת הַשְּׁאֵלָה אֲשֶׁר שָׁאַל לַיהוָה וְהָלְכוּ לִמְקֹמוֹ׃", 2.3. "לָכֵן נְאֻם־יְהוָה אֱלֹהֵי יִשְׂרָאֵל אָמוֹר אָמַרְתִּי בֵּיתְךָ וּבֵית אָבִיךָ יִתְהַלְּכוּ לְפָנַי עַד־עוֹלָם וְעַתָּה נְאֻם־יְהוָה חָלִילָה לִּי כִּי־מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ׃", 2.3. "אַל־תַּרְבּוּ תְדַבְּרוּ גְּבֹהָה גְבֹהָה יֵצֵא עָתָק מִפִּיכֶם כִּי אֵל דֵּעוֹת יְהוָה ולא [וְלוֹ] נִתְכְּנוּ עֲלִלוֹת׃", 2.4. "קֶשֶׁת גִּבֹּרִים חַתִּים וְנִכְשָׁלִים אָזְרוּ חָיִל׃", 2.5. "שְׂבֵעִים בַּלֶּחֶם נִשְׂכָּרוּ וּרְעֵבִים חָדֵלּוּ עַד־עֲקָרָה יָלְדָה שִׁבְעָה וְרַבַּת בָּנִים אֻמְלָלָה׃", 2.6. "יְהוָה מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל׃", 2.7. "יְהוָה מוֹרִישׁ וּמַעֲשִׁיר מַשְׁפִּיל אַף־מְרוֹמֵם׃", 2.8. "מֵקִים מֵעָפָר דָּל מֵאַשְׁפֹּת יָרִים אֶבְיוֹן לְהוֹשִׁיב עִם־נְדִיבִים וְכִסֵּא כָבוֹד יַנְחִלֵם כִּי לַיהוָה מְצֻקֵי אֶרֶץ וַיָּשֶׁת עֲלֵיהֶם תֵּבֵל׃", 2.9. "רַגְלֵי חסידו [חֲסִידָיו] יִשְׁמֹר וּרְשָׁעִים בַּחֹשֶׁךְ יִדָּמּוּ כִּי־לֹא בְכֹחַ יִגְבַּר־אִישׁ׃", 10.9. "וְהָיָה כְּהַפְנֹתוֹ שִׁכְמוֹ לָלֶכֶת מֵעִם שְׁמוּאֵל וַיַּהֲפָךְ־לוֹ אֱלֹהִים לֵב אַחֵר וַיָּבֹאוּ כָּל־הָאֹתוֹת הָאֵלֶּה בַּיּוֹם הַהוּא׃", | 2.1. "And Ĥanna prayed, and said, My heart rejoices in the Lord, my horn is exalted in the Lord: my mouth is enlarged over my enemies; because I rejoice in Thy salvation.", 2.2. "There is none holy as the Lord: for there is none beside Thee: neither is there any rock like our God.", 2.3. "Talk no more so very proudly; let not arrogancy come out of your mouth: for the Lord is a God of knowledge, and by him actions are weighed.", 2.4. "The bows of the mighty men are broken, and they that stumbled are girded with strength.", 2.5. "They that were full have hired out themselves for bread; and they that were hungry have ceased: while the barren has born seven; and she that has many children has become wretched.", 2.6. "The Lord kills, and gives life: he brings down to the grave, and brings up.", 2.7. "The Lord makes poor, and makes rich: he brings low, and raises up.", 2.8. "He raises up the poor out of the dust, and lifts up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the Lord’s, and he has set the world upon them.", 2.9. "He will keep the feet of his pious ones, and the wicked shall be silent in darkness; for it is not by strength that man prevails.", 2.10. "The adversaries of the Lord shall be broken in pieces; out of heaven shall he thunder upon them: the Lord shall judge the ends of the earth; and he shall give strength to his king, and exalt the horn of his anointed.", 10.9. "And it was so, that when he had turned his back to go from Shemu᾽el, God gave him another heart: and all those signs came to pass that day.", |
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5. Hebrew Bible, Judges, 4.15, 4.23 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •job, daughters of Found in books: Gera (2014) 451| 4.15. "וַיָּהָם יְהוָה אֶת־סִיסְרָא וְאֶת־כָּל־הָרֶכֶב וְאֶת־כָּל־הַמַּחֲנֶה לְפִי־חֶרֶב לִפְנֵי בָרָק וַיֵּרֶד סִיסְרָא מֵעַל הַמֶּרְכָּבָה וַיָּנָס בְּרַגְלָיו׃", 4.23. "וַיַּכְנַע אֱלֹהִים בַּיּוֹם הַהוּא אֵת יָבִין מֶלֶךְ־כְּנָעַן לִפְנֵי בְּנֵי יִשְׂרָאֵל׃", | 4.15. "And the Lord confounded Sisera, and all his chariots, and all his host, with the edge of the sword before Baraq; so that Sisera alighted from his chariot, and fled away by foot.", 4.23. "So God subdued on that day Yavin the king of Kena῾an before the children of Yisra᾽el.", |
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| 6. Septuagint, Tobit, 13 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •job, daughters of Found in books: Gera (2014) 451 |
7. Septuagint, 2 Maccabees, 15.11-15.17 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •job, daughters of Found in books: Gera (2014) 362 | 15.11. He armed each of them not so much with confidence in shields and spears as with the inspiration of brave words, and he cheered them all by relating a dream, a sort of vision, which was worthy of belief.' 15.12. What he saw was this: Onias, who had been high priest, a noble and good man, of modest bearing and gentle manner, one who spoke fittingly and had been trained from childhood in all that belongs to excellence, was praying with outstretched hands for the whole body of the Jews.' 15.13. Then likewise a man appeared, distinguished by his gray hair and dignity, and of marvelous majesty and authority.' 15.14. And Onias spoke, saying, 'This is a man who loves the brethren and prays much for the people and the holy city, Jeremiah, the prophet of God.' 15.15. Jeremiah stretched out his right hand and gave to Judas a golden sword, and as he gave it he addressed him thus:' 15.16. Take this holy sword, a gift from God, with which you will strike down your adversaries.' 15.17. Encouraged by the words of Judas, so noble and so effective in arousing valor and awaking manliness in the souls of the young, they determined not to carry on a campaign but to attack bravely, and to decide the matter, by fighting hand to hand with all courage, because the city and the sanctuary and the temple were in danger.' |
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| 8. Dead Sea Scrolls, 11Qpsa, 28.3-28.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •job, daughters of Found in books: Gera (2014) 451 |
| 9. Dead Sea Scrolls, Compositions 11Q5, 28.3-28.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •job, daughters of Found in books: Gera (2014) 451 |
| 10. Anon., Testament of Job, None (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gera (2014) 297, 362, 451; Lidonnici and Lieber (2007) 55, 65, 66 |
11. Septuagint, Judith, 4.13, 16.4 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •job, daughters of Found in books: Gera (2014) 451 | 4.13. So the Lord heard their prayers and looked upon their affliction; for the people fasted many days throughout Judea and in Jerusalem before the sanctuary of the Lord Almighty. 16.4. The Assyrian came down from the mountains of the north; he came with myriads of his warriors; their multitude blocked up the valleys, their cavalry covered the hills. |
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12. Tosefta, Sotah, 13.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •job, daughters of Found in books: Gera (2014) 362| 13.3. "משחרב בית המקדש [בטלה מלוכה מבית דוד ובטלו אורים ותומים ופסקו ערי מגרש] שנאמר (עזרא ב׳:ס״ג) ויאמר התרשתא להם אשר לא יאכלו מקדש הקדשים עד עמוד הכהן לאורים ותומים כאדם שאומר לחבירו עד שיחיו מתים או עד שיבא [אליהו].", | |
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| 13. Ps.-Philo, Biblical Antiquities, 32.1, 32.16-32.17, 51.3-51.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •job, daughters of Found in books: Gera (2014) 451 |
14. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •job, daughters of Found in books: Gera (2014) 362| 9b. ששהו את קיניהן מיהא מעלה עליהן הכתוב כאילו שכבום,בזיון קדשים דכתיב (שמואל א ב, טו) גם בטרם יקטירון את החלב ובא נער הכהן ואמר לאיש הזובח תנה בשר לצלות לכהן ולא יקח ממך בשר מבושל כי אם חי ויאמר אליו האיש קטר יקטירון כיום החלב וקח לך כאשר תאוה נפשך ואמר לו כי עתה תתן ואם לא לקחתי בחזקה ותהי חטאת הנערים גדולה מאד את פני ה' כי נאצו האנשים את מנחת ה',מקדש ראשון מפני מה חרב מפני ג' דברים שהיו בו ע"ז וגלוי עריות ושפיכות דמים ע"ז דכתיב (ישעיהו כח, כ) כי קצר המצע מהשתרע,מאי קצר המצע מהשתרע א"ר יונתן קצר מצע זה מהשתרר עליו שני רעים כאחד,(ישעיהו כח, כ) והמסכה צרה כהתכנס א"ר שמואל בר נחמני כי מטי רבי יונתן להאי קרא בכי אמר מאן דכתיב ביה (תהלים לג, ז) כונס כנד מי הים נעשית לו מסכה צרה,גלוי עריות דכתיב (ישעיהו ג, טז) ויאמר ה' יען כי גבהו בנות ציון ותלכנה נטויות גרון ומשקרות עינים הלוך וטפוף תלכנה וברגליהן תעכסנה יען כי גבהו בנות ציון שהיו מהלכות ארוכה בצד קצרה ותלכנה נטויות גרון שהיו מהלכות בקומה זקופה ומשקרות עינים דהוו מליין כוחלא עיניהן הלוך וטפוף תלכנה שהיו מהלכות עקב בצד גודל וברגליהן תעכסנה א"ר יצחק שהיו מביאות מור ואפרסמון ומניחות במנעליהן וכשמגיעות אצל בחורי ישראל בועטות ומתיזות עליהן ומכניסין בהן יצה"ר כארס בכעוס,שפיכות דמים דכתיב (מלכים ב כא, טז) וגם דם נקי שפך מנשה [הרבה מאד] עד אשר מלא את ירושלם פה לפה,אבל מקדש שני שהיו עוסקין בתורה ובמצות וגמילות חסדים מפני מה חרב מפני שהיתה בו שנאת חנם ללמדך ששקולה שנאת חנם כנגד שלש עבירות ע"ז גלוי עריות ושפיכות דמים,רשעים היו אלא שתלו בטחונם בהקב"ה אתאן למקדש ראשון דכתיב (מיכה ג, יא) ראשיה בשוחד ישפוטו וכהניה במחיר יורו ונביאיה בכסף יקסומו ועל ה' ישענו לאמר הלא ה' בקרבנו לא תבוא עלינו רעה לפיכך הביא עליהן הקב"ה ג' גזרות כנגד ג' עבירות שבידם שנאמר (מיכה ג, יב) לכן בגללכם ציון שדה תחרש וירושלים עיין תהיה והר הבית לבמות יער,ובמקדש ראשון לא הוה ביה שנאת חנם והכתיב (יחזקאל כא, יז) מגורי אל חרב היו את עמי לכן ספוק אל ירך וא"ר (אליעזר) אלו בני אדם שאוכלין ושותין זה עם זה ודוקרין זה את זה בחרבות שבלשונם,ההיא בנשיאי ישראל הואי דכתיב (יחזקאל כא, יז) זעק והילל בן אדם כי היא היתה בעמי ותניא זעק והילל בן אדם יכול לכל תלמוד לומר היא בכל נשיאי ישראל,ר' יוחנן ור"א דאמרי תרווייהו ראשונים שנתגלה עונם נתגלה קצם אחרונים שלא נתגלה עונם לא נתגלה קצם,אמר רבי יוחנן טובה צפורנן של ראשונים מכריסו של אחרונים א"ל ריש לקיש אדרבה אחרונים עדיפי אף על גב דאיכא שעבוד מלכיות קא עסקי בתורה אמר ליה בירה תוכיח שחזרה לראשונים ולא חזרה לאחרונים,שאלו את רבי אלעזר ראשונים גדולים או אחרונים גדולים אמר להם תנו עיניכם בבירה איכא דאמרי אמר להם עידיכם בירה,ריש לקיש הוי סחי בירדנא אתא רבה בר בר חנה יהב ליה ידא א"ל אלהא סנינא לכו דכתיב (שיר השירים ח, ט) אם חומה היא נבנה עליה טירת כסף ואם דלת היא נצור עליה לוח ארז אם עשיתם עצמכם כחומה ועליתם כולכם בימי עזרא נמשלתם ככסף שאין רקב שולט בו עכשיו שעליתם כדלתות נמשלתם כארז שהרקב שולט בו,מאי ארז אמר עולא ססמגור מאי ססמגור אמר רבי אבא בת קול כדתניא משמתו נביאים האחרונים חגי זכריה ומלאכי נסתלקה רוח הקדש מישראל ועדיין היו משתמשין בבת קול,וריש לקיש מי משתעי בהדי רבה בר בר חנה ומה רבי (אליעזר) דמרא דארעא דישראל הוה ולא הוה משתעי ר"ל בהדיה דמאן דמשתעי ר"ל בהדיה בשוק יהבו ליה עיסקא בלא סהדי בהדי רבב"ח משתעי,אמר רב פפא שדי גברא בינייהו או ריש לקיש הוה וזעירי או רבה בר בר חנה הוה ור"א כי אתא לקמיה דרבי יוחנן א"ל לאו היינו טעמא א"נ סליקו כולהו בימי עזרא לא הוה שריא שכינה במקדש שני דכתיב (בראשית ט, כז) יפת אלהים ליפת וישכן באהלי שם | 9b. b that they deferred /b the sacrifice of b their /b bird-offerings by women after childbirth; b nevertheless, the verse ascribes to them as if they lay /b with b them. /b These women came to the Tabernacle to sacrifice doves or pigeons as bird-offerings as part of their purification process, which would permit them to engage in sexual relations with their husbands. Eli’s sons delayed the sacrifice of these offerings and thereby delayed the return of these women to their husbands and their fulfillment of the mitzva of procreation. Even though, according to this opinion, Eli’s sons did not actually engage in sexual relations with these women, the verse attributes that degree of severity to their conduct.,Eli’s sons also sinned in the b degradation of consecrated items, as it is written: “Before the fat was made burned, the priest’s servant came and said to the man who sacrificed: Hand over some flesh to roast for the priest, for he will not take cooked flesh from you, but raw. And if the man said to him: Let the fat be burnt first and then take as much as you want, then he would say: No, hand it over right now, or I will take it by force. The sin of the young men against the Lord was very great, for the men treated the Lord’s offerings with contempt” /b (I Samuel 2:15–17).,§ The i Tosefta /i continues with a discussion of the sins of the Jewish people over the generations: b Due to what /b reason b was /b the b First Temple destroyed? /b It was destroyed b due to /b the fact b that there were three matters /b that existed b in /b the First Temple: b Idol worship, forbidden sexual relations, and bloodshed. Idol worship, as it is written: “The bed is too short for stretching [ i mehistare’a /i ], /b and the cover is too narrow for gathering” (Isaiah 28:20)., b What is /b the meaning of: b “The bed is too short for stretching?” Rabbi Yonatan said: This bed is too short for two counterparts [ i re’im /i ] to dominate [ i mehistarer /i ]. /b i Mehistare’a /i is a contraction of i mehistarer re’im /i . It is inconceivable that there would be in one Temple both service of God and worship of the idol placed there by King Manasseh., b What /b is the meaning of: b And the cover [ i vehamasseikha /i ] is too narrow [ i tzara /i ] for gathering [ i kehitkannes /i ]? Rabbi Shmuel bar Naḥmani said /b that b when Rabbi Yonatan reached this verse, he wept /b and b said: For He about Whom it is written: “He gathers [ i kones /i ] waters of the sea together as a heap” /b (Psalms 33:7), b the idol [ i masseikha /i ] became a rival [ i tzara /i ]? /b In the homiletic interpretation, i masseikha /i is interpreted as idol and i tzara /i is interpreted as rival, as in the term used to describe the relationship between two women married to the same husband, i isha tzara /i .,With regard to b forbidden sexual relations, it is written: “The Lord says because the daughters of Zion are haughty and walk with outstretched necks and wanton eyes, walking and mincing as they go and making a tinkling with their feet” /b (Isaiah 3:16). br b Because the daughters of Zion are haughty, /b indicates a b tall /b woman walking b alongside /b a b short /b one so that the tall woman would stand out. br b And walk with outstretched necks, /b indicates b that they would walk with upright stature /b and carry themselves in an immodest way. br b And wanton eyes, /b indicates b that they would fill their eyes with blue eye shadow /b in order to draw attention to their eyes. br b Walking and mincing as they go, /b indicates b that they would walk /b in small steps, b heel to toe, /b so onlookers would notice them. br b Making a tinkling [ i te’akasna /i ] with their feet, Rabbi Yitzḥak said: /b This teaches b that they would bring myrrh and balsam and place /b them b in their shoes /b and would walk in the marketplaces of Jerusalem. b And once they approached /b a place where b young Jewish men /b were congregated, b they would stamp /b their feet on the ground b and splash /b the perfume b toward them and instill the evil inclination into them like venom of a viper [ i ke’eres bikhos /i ]. /b ,With regard to b bloodshed it is written: “Moreover, Manasseh shed innocent blood very much, until he had filled Jerusalem from one end to another” /b (II Kings 21:16)., b However, /b considering that the people during b the Second Temple /b period b were engaged in Torah /b study, observance of b mitzvot, and acts of kindness, /b and that they did not perform the sinful acts that were performed in the First Temple, b why was /b the Second Temple b destroyed? /b It was destroyed b due to /b the fact b that there was wanton hatred /b during that period. This comes b to teach you that /b the sin of b wanton hatred is equivalent to the three /b severe b transgressions: Idol worship, forbidden sexual relations and bloodshed. /b ,The Gemara continues: b They were wicked; however, they put their faith in the Holy One, Blessed be He. /b With that statement b we have come to /b the b First Temple /b era, about b which it is written: “Her chiefs judge for bribes, her priests give rulings for a fee, and her prophets divine for pay; yet they rely on the Lord, saying: The Lord is in our midst, no tragedy will overtake us” /b (Micah 3:11). At least the final portion of the verse was to their credit. b Therefore, the Holy One, Blessed be He, brought upon them three decrees corresponding to their three wicked sins, as it is stated: “Therefore, due to you Zion will be plowed as a field, Jerusalem will become heaps of ruins, and the Temple Mount will be a like a shrine in the woods” /b (Micah 3:12).,The Gemara asks: b And in the First Temple /b era b was there /b really b no baseless hatred? Isn’t it written: /b “Cry and wail, son of man, for this will befall my people, this will befall all the princes of Israel: b They will be cast before the sword together with my people, therefore strike the thigh” /b (Ezekiel 21:17)? b Rabbi Eliezer /b interpreted this verse and b said: These are people who eat and drink with each other, and stab each other with verbal barbs. /b Apparently, even those who were close were filled with hatred toward one another.,The Gemara answers: b That /b behavior b was /b found only among b the princes of Israel, as it is written: “Cry and wail, son of man, for this will befall my people”; and it was taught /b in a i baraita /i : b “Cry and wail, son of man, /b for this will befall my people”; one b might /b have thought that this unsavory trait was common b to all. /b Therefore, b the verse states: “This will befall all the princes of Israel.” /b It was only the leaders of the nation who harbored baseless hatred for each other; the people of the nation as a whole did not hate one another.,§ It was b Rabbi Yoḥa and Rabbi Elazar who both said: /b In the case of b the former, /b the people in the First Temple era, b whose sin was exposed /b and no attempt was made to disguise their conduct, the b end /b of b their /b punishment b was exposed, /b and the prophet informed them that they would return to their land in seventy years. In the case of b the latter, /b the people in the Second Temple era, b whose sin was not exposed; /b rather, they attempted to disguise their conduct, the b end /b of b their /b punishment b was not exposed. /b , b Rabbi Yoḥa said: The fingernails of the former are preferable to the belly of the latter. Reish Lakish said to him: On the contrary, the latter were superior; even though there is subjugation by the kingdoms, they are engaged in Torah study. /b Rabbi Yoḥa b said to /b Reish Lakish: b The Temple will prove /b that the former were superior, b as it /b was b restored to the former. /b The Second Temple was constructed after the destruction of the first. However, after the destruction of the Second Temple, b it /b was b not restored to the latter. /b Apparently, the former were superior to the latter.,Similarly, the Sages b asked Rabbi Elazar: Are the former greater or are the latter greater? He said to them: Look to the Temple /b and see if it has been restored, as it was to our predecessors. b Some say /b the exchange was slightly different: b He said to them: The Temple is your witness. /b The restoration of the Temple after the destruction of the First Temple, attests to the fact that the former generation was greater., b Reish Lakish was swimming in the Jordan River /b when b Rabba bar bar Ḥana came and gave him a hand /b to help him out. Reish Lakish b said to him: My God! I hate you /b Babylonians, b as it is written: “If she be a wall we will build a silver turret upon her, if she be a door we will cover her with boards of cedar” /b (Song of Songs 8:9). This is the meaning of the verse as it applies to the Jewish people: b Had you rendered yourselves /b a solid bloc b like a wall and all ascended /b to Eretz Yisrael b in the days of Ezra, you would have been likened to silver, which rot does not infest, /b in the sense that you would have merited experiencing the Divine Presence in all its glory. b Now that you ascended like doors, /b and only some of you came to Eretz Yisrael, b you are likened to cedar, which rot infests, /b and you merit experiencing only partial revelation of the Divine Presence.,The Gemara asks: b What /b rot infests b cedar? Ulla said: It is i sasmagor /i , /b a type of worm. The Gemara asks: b What /b does b i sasmagor /i /b have to do with the Divine Presence during the Second Temple era? b Rabbi Abba said: /b Just as little remains from a cedar tree infested by this worm, similarly, all that remained from the Divine Presence during the Second Temple period was a b Divine Voice, as it was taught /b in a i baraita /i : b After the last prophets Haggai, Zechariah, and Malachi died, the Divine Spirit /b of prophetic revelation b departed from the Jewish people, and they were still utilizing a Divine Voice, /b which they heard as an echo of prophecy.,The Gemara asks: b And would Reish Lakish speak with Rabba bar bar Ḥana /b in public? b Just as Rabbi Elazar, who was the master of Eretz Yisrael /b in wisdom and character, b and /b nevertheless, b Reish Lakish would not speak with him /b in public, as Reish Lakish was sparing in his speech and extended friendship to only a select few prominent, righteous people, to the extent that b a person to whom Reish Lakish /b was seen b speaking in the marketplace, one would give him /b a loan and b do business /b with him b without witnesses; /b would he b have spoken with Rabba bar bar Ḥana? /b , b Rav Pappa said: Cast a man between them, /b and say that the incident did not involve Reish Lakish and Rabba bar bar Ḥana. It b was either Reish Lakish /b bathing in the river b and Ze’iri, /b the prominent Babylonian Sage, who extended him a hand, b or /b it was b Rabba bar bar Ḥana /b who was in the river b and Rabbi Elazar /b extended a hand to him. In any event, b when /b the Sage who heard what Reish Lakish said b came before Rabbi Yoḥa /b and related it, Rabbi Yoḥa b said to him: That is not the reason; even had they all ascended in the days of Ezra, the Divine Presence would not have rested in the Second Temple, as it is written: “God will enlarge Japheth, and dwell in the tents of Shem” /b (Genesis 9:27). |
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15. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •job, daughters of Found in books: Gera (2014) 362| 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 b Ahasuerus and Haman /b can be understood with b a parable; to what may they be compared? To two individuals, one /b of whom b had a mound in the middle of his field and the other /b of whom b had a ditch in the middle of his field, /b each one suffering from his own predicament. b The owner of the ditch, /b noticing the other’s mound of dirt, b said /b to himself: b Who will give me this mound /b of dirt suitable for filling in my ditch; I would even be willing to pay b for /b it with b money, /b and b the owner of the mound, /b noticing the other’s ditch, b said /b to himself: b Who will give me this ditch for money, /b so that I may use it to remove the mound of earth from my property?,At a later point, b one day, they /b happened to have b met one another. The owner of the ditch said to the owner of the mound: Sell me your mound /b so I can fill in my ditch. The mound’s owner, anxious to rid himself of the excess dirt on his property, b said to him: Take it for free; if only /b you 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 ring /b from his hand” (Esther 3:10). b Rabbi Abba bar Kahana said: The removal of /b Ahasuerus’s b ring /b for the sealing of Haman’s decree b was 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 return /b the Jewish people b to the right way, but the removal of /b Ahasuerus’s b ring returned them to the right way, /b since it brought them to repentance., b The Sages taught /b in a i baraita /i : b Forty-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, /b introducing no changes or additions to the mitzvot b except for the reading of the Megilla, /b which they added as an obligation for all future generations.,The Gemara asks: b What exposition /b led them to determine that this was a proper mode of action? On what basis did they add this mitzva? b Rabbi Ḥiyya bar Avin said /b that b Rabbi Yehoshua ben Korḥa said /b that they reasoned as follows: b If, /b when recalling the exodus from Egypt, in which the Jews were delivered b from slavery to freedom, we recite songs /b of praise, the Song of the Sea and the hymns of i hallel /i , then, in order to properly recall the miracle of Purim and commemorate God’s delivering us b from death to life, /b is it b not all the more so /b the case that we must sing God’s praise by reading the story in the Megilla?,The Gemara asks: b If so, /b our obligation should be at least as great as when we recall the exodus from Egypt, and b let us also recite i hallel /i /b on Purim. The Gemara answers: i Hallel /i is not said on Purim, b because i hallel /i is not recited on a miracle /b that occurred b outside Eretz /b Yisrael. The Gemara asks: If so, with regard to b the exodus from Egypt /b as well, b which was a miracle /b that occurred b outside Eretz /b Yisrael, b how are we able to recite songs /b of praise?,The Gemara answers: b As it is taught /b in a i baraita /i : b Prior to /b the time when b the Jewish people entered Eretz /b Yisrael, b all lands were /b deemed b fit /b for b songs /b of praise b to be recited /b for miracles performed within their borders, as all lands were treated equally. But b after the Jewish people entered Eretz /b Yisrael, that land became endowed with greater sanctity, b and all the /b other b lands were no longer /b deemed b fit /b for b songs /b of praise b to be recited /b for miracles performed within them., b Rav Naḥman said /b an alternative answer as to why i hallel /i is not recited on Purim: b The reading of /b the Megilla itself b is /b an act of reciting b i hallel /i . Rava said /b a third reason why i hallel /i is not recited on Purim: b Granted /b that i hallel /i is said b there, /b when recalling the exodus from Egypt, as after the salvation there, they could recite the phrase in i hallel /i : b “Give praise, O servants of the Lord” /b (Psalms 113:1); after their servitude to Pharaoh ended with their salvation, they were truly servants of the Lord b and not servants of Pharaoh. But /b can it be said b here, /b after the limited salvation commemorated on Purim: b “Give praise, O servants of the Lord,” /b which would indicate that after the salvation the Jewish people were only servants of the Lord b and not servants of Ahasuerus? /b No, even after the miracle of Purim, b we were still the servants of Ahasuerus, /b as the Jews remained in exile under Persian rule, and consequently the salvation, which was incomplete, did not merit an obligation to say i hallel /i .,The Gemara asks: b Both according to /b the opinion of b Rava and according to /b the opinion of b Rav Naḥman, /b this is b difficult. Isn’t it taught /b in the i baraita /i cited earlier: b After the Jewish people entered Eretz /b Yisrael, that land became endowed with greater sanctity, b and all the /b other b lands were no longer /b deemed b fit /b for b songs /b of praise b to be recited /b for miracles performed within them. Therefore, there should be no i hallel /i obligation 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 b when /b the people b were exiled /b from Eretz Yisrael, the other lands b returned to their initial suitability, /b and were once again deemed fit for reciting i hallel /i on 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: b Is there no one else? Isn’t it written /b with regard to Samuel’s father, Elkanah: b “And there was a certain [ i eḥad /i ] man from Ramathaim-zophim” /b (I Samuel 1:1), which is expounded as follows to indicate that Elkanah was a prophet: He was b one [ i eḥad /i ] of two hundred [ i mata’im /i ] prophets [ i tzofim /i ] who prophesied on behalf of the Jewish people. /b If so, why was it stated here that there were only forty-eight prophets?,The Gemara answers: In fact, b there were more /b prophets, b as it is taught /b in a i baraita /i : b Many prophets arose for the Jewish people, /b numbering b double the /b number of Israelites b who left Egypt. However, /b only a portion of the prophecies were recorded, because only b prophecy that was needed for /b future b generations was written /b down in the Bible for posterity, b but that which was not needed, /b as it was not pertinent to later generations, b was not written. /b 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., b Rabbi Shmuel bar Naḥmani said /b another explanation of the verse “And there was a certain man from Ramathaim-zophim”: b A man who comes from two heights [ i ramot /i ] that face [ i tzofot /i ] one another. Rabbi Ḥanin said /b an additional interpretation: b A man who descends from people who stood at the height of [ i rumo /i ] the world. /b The Gemara asks: b And who are these /b people? The Gemara answers: These are the b sons of Korah, as it is written: “But the sons of Korah did not die” /b (Numbers 26:11), and with regard to them b it is taught in the name of our teacher, /b Rabbi Yehuda HaNasi: A high b place was set aside for them in Gehenna, /b 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; b and they stood on /b this 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 i baraita /i : b Who were the seven prophetesses? /b The Gemara answers: b Sarah, Miriam, Deborah, Hannah, Abigail, Huldah, and Esther. /b The Gemara offers textual support: b Sarah, as it is written: /b “Haran, b the father of Milcah, and the father of Iscah” /b (Genesis 11:29). b And Rabbi Yitzḥak said: Iscah is /b in fact b Sarah. And why was she called Iscah? For she saw [ i sakhta /i ] by means of divine inspiration, as it is stated: “In all that Sarah has said to you, hearken to her voice” /b (Genesis 21:12). b Alternatively, /b Sarah was also called b Iscah, for all gazed [ i sokhin /i ] upon her beauty. /b , b Miriam /b was a prophetess, b as it is written /b explicitly: b “And Miriam the prophetess, the sister of Aaron, took /b a timbrel in her hand” (Exodus 15:20). The Gemara asks: Was she the sister only of Aaron, b and not the sister of Moses? /b Why does the verse mention only one of her brothers? b Rav Naḥman said /b that b Rav said: For she prophesied when she was the sister of Aaron, /b i.e., she prophesied since her youth, even before Moses was born, b and she would say: My mother is destined to bear a son who will deliver the Jewish people /b to salvation. b And at the time when /b Moses b was born the entire house was filled with light, /b and b her father stood and kissed her on the head, /b and b said to her: My daughter, your prophecy has been fulfilled. /b , b But once /b Moses b was cast into the river, her father arose and rapped her on the head, saying to her: My daughter, where is your prophecy /b now, as it looked as though the young Moses would soon meet his end. b This is /b the meaning of b that /b which b is written /b with regard to Miriam’s watching Moses in the river: b “And his sister stood at a distance to know /b what would be done to him” b ( /b Exodus 2:4), i.e., b to know what would be with the end of her prophecy, /b as she had prophesied that her brother was destined to be the savior of the Jewish people., b Deborah /b was a prophetess, b as it is written /b explicitly: b “And Deborah, a prophetess, the wife of Lappidoth” /b (Judges 4:4). The Gemara asks: b What is /b the meaning of b “the wife of Lappidoth”? /b The Gemara answers: b For she used to make wicks for the Sanctuary, /b and due to the flames [ i lappidot /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” /b (Judges 4:5). The Gemara asks: b What is different /b and unique with regard to her sitting b “under a palm tree” /b that there is a need for it to be written? b Rabbi Shimon ben Avshalom said: /b It is b due to /b the prohibition against b being alone together /b with 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. b Alternatively, /b the verse means: b Just as a palm tree has only one heart, /b as a palm tree does not send out separate branches, but rather has only one main trunk, b so too, the Jewish people in that generation had only one heart, /b directed b to their Father in Heaven. /b , b Hannah /b was a prophetess, b as it is written: “And Hannah prayed and said, My heart rejoices in the Lord, my horn is exalted in the Lord” /b (I Samuel 2:1), and her words were prophecy, in that she said: b “My horn is exalted,” and not: My pitcher is exalted. /b As, with regard to b David and Solomon, who were anointed /b with oil b from a horn, their kingship continued, /b whereas with regard to b Saul and Jehu, who were anointed /b with oil b from a pitcher, their kingship did not continue. /b 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 [ i biltekha /i ]” /b (I Samuel 2:2). b Rav Yehuda bar Menashya said: Do not read /b it as b i biltekha /i , /b “beside You,” b but rather /b read it as b i levalotekha /i , /b to outlast You. b As the attribute of the Holy One, Blessed be He, is unlike the attribute of flesh and blood. /b It is an attribute of man that b his handiwork outlasts him /b and continues to exist even after he dies, b but the Holy One, Blessed be He, outlasts His handiwork, /b as He exists eternally.,Hannah further said: b “Neither is there any rock [ i tzur /i ] like our God” /b (I Samuel 2:1). This can be understood as saying that b there is no artist [ i tzayyar /i ] like our God. /b How is He better than all other artists? b Man fashions a form upon a wall, but is unable to endow it with breath and a soul, /b or fill it with b innards and intestines, whereas the Holy One, Blessed be He, fashions a form /b of a fetus b inside the form /b of its mother, rather than on a flat surface, b and endows it with breath and a soul /b and fills it with b innards and intestines. /b , b Abigail /b was a prophetess, b as it is written: “And it was so, as she rode on the donkey, and came down by the covert of the mountain” /b (I Samuel 25:20). The Gemara asks: Why does it say: b “By the covert [ i beseter /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. b Rabba bar Shmuel said: Abigail, /b in her attempt to prevent David from killing her husband Nabal, came to David and questioned him b on account of /b menstrual b blood that comes from the hidden parts [ i setarim /i ] /b of a body. How so? b She took /b a blood-stained cloth b and showed it to him, /b asking him to rule on her status, whether or not she was ritually impure as a menstruating woman. b He said to her: Is blood shown at night? /b One does not examine blood-stained cloths at night, as it is difficult to distinguish between the different shades by candlelight. b She said to him: /b If so, you should also remember another i halakha /i : b Are /b cases of b capital law tried at night? /b Since one does not try capital cases at night, you cannot condemn Nabal to death at night. David b said to her: /b |
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| 16. Dead Sea Scrolls, 4Q365, None Tagged with subjects: •job, daughters of Found in books: Gera (2014) 297 |
| 17. Septuagint, Song of The Three Young Men, 3.51-3.90 Tagged with subjects: •job, daughters of Found in books: Gera (2014) 451 |
| 18. Anon., Joseph And Aseneth, 22.13 Tagged with subjects: •nan Found in books: Gera (2014) 362 |
| 19. Anon., Psalm 151, 151 Tagged with subjects: •job, daughters of Found in books: Gera (2014) 451 |
