Talmud zu Divrej Hajamim I 7:41

HALAKHAH: “One does not investigate from the altar and before,” etc. It is written¹⁵¹Deut. 17:15.: “You certainly shall put a king over you.” This refers not only to a king; from where to add public officials, administrators of welfare, clerks of the court, and those who whip with a lash¹⁵²Employees of the criminal court.; from where? The verse says, “from amidst your brothers you shall appoint a king over you¹⁵¹Deut. 17:15.,” anybody whom you appoint over you shall only be from the select among your brethren¹⁵³He can be called your brother only if he belongs to your marriage group. Therefore, anybody whose daughter cannot be married by anybody, including priests, is excluded from public office. In the Babli, 76b, it is inferred from this argument that only children of a Jewish mother can be appointed to public office.. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: “Their distinguished lineage in the army in war.¹⁵⁴1Chr. 7:40. This refers to the statement of R. Ḥanina ben Antigonos and a hypothetical army of the Messiah. In the Babli, 76b, “the king’s army” is interpreted as David’s army as described in 1Chr.” The merit of their lineage supports them in war. So far from tradition¹⁵⁵Prophets and Hagiographs, which do not have standing as sources of the law.; from the words of the Torah? “No bastard shall come into the Eternal’s congregation¹⁵⁶Deut. 23:3..” “No person injured in his testicles shall come¹⁵⁷Deut. 23:2. The spelling supports the Yemenite tradition., etc.” What is written afterwards? “When you encamp against your enemies, etc.¹⁵⁸Deut. 23:10, directly after the end of the rules of exclusion from endogamous marriage. It is explicit in the Babli (Yebamot 4a) that the order of verses in Deut. is important for the correct interpretation. The implication is that only persons of impeccable lineage should be admitted to the Eternal’s army.”

Rebbi Ila, Rebbi Eleazar in the name of Rebbi Ḥanina: Because one does not mix one joy with another joy. Rebbi La understood it from the following¹²¹1Chr. 7:9.: For they celebrated the initiation of the altar for seven days and the holiday¹²²Tabernacles. for seven days. Rebbi Jacob bar Aḥa understood it from the following¹²³Gen. 29:27.: finish the week of this one. Rebbi Abbahu in the name of Rebbi Eleazar: Because of the exertion. It was stated: But one may plan and marry on the eve of a holiday. This does not disagree with Rebbi Eleazar¹²⁴Who forbids on a holiday because of the extra exertion a wedding implies, since the wedding is held before the holiday.; this does not disagree with Rebbi Joḥanan¹²⁵Who forbids putting off weddings at least for people who have not yet procreated.. And even with Rebbi Ḥanina it does not disagree¹²⁶Who prohibits mixing one joy with another joy, since the main joy of the seven days of the wedding week is the first day.. Rebbi Abba said, when the bride enters the exertion leaves¹²⁷This proves that the baraita does not disagree with R. Ḥanina. Once the bride enters the wedding chamber after the wedding, the attendants and caterers are no longer needed. Babli 8b..

The following are spelt with a waw but read with a yod: prisoners;⁹⁹Gen. 39, 20, written ’asurë and read ’asirë. Abigail;¹⁰⁰1 Sam. 25, 18, written Abugail and read Abigail. I make thee … go up and down;¹⁰¹2 Sam. 15, 20, written anu‘aka and read ani‘aka. chief men;¹⁰²2 Kings 24, 15, written ’ulë and read ’elë. I will … make … straight;¹⁰³Isa. 45, 2, written ’aushir and read ’ayashsher. I will … make them run away;¹⁰⁴Jer. 50, 44, written ’aruẓem and read ’ariẓem. on mine eye;¹⁰⁵2 Sam. 16, 12, written ba‘awoni and read be‘eni. cistern;¹⁰⁶Jer. 6, 7, written bor and read bayir. in their march;¹⁰⁷Nahum 2, 6, written bahalokotham and read bahalikotham. set apart;¹⁰⁸2 Chron. 26, 21, written haḥofshuth and read haḥofshith. V inserts here another example, viz. ‘my way’, but N.Y. declares it to be incorrect and H omits it. wilt thou set;¹⁰⁹Prov. 23, 5, written hata‘uf and read hata‘if. ye might provoke Me;¹¹⁰Jer. 25, 7, written hik‘oseni and read hak‘iseni. make straight;¹¹¹Ps. 5, 9, written haushar and read hayeshar. who were set;¹¹²Ezra 8, 17, written hannethunim and read hannethinim. that taught;¹¹³2 Chron. 35, 3, written hammebonim and read hammebinim. Birzaith;¹¹⁴1 Chron. 7, 31, written Birzoth and read Birzaith. will greatly rejoice;¹¹⁵Prov. 23, 24, written gol yagul and read gil yagil. Dehites;¹¹⁶Ezra 4, 9, written Dehawë and read Dehayë. bring forth;¹¹⁷Gen. 8, 17, written hawẓë’ and read hayẓë’. Harsith;¹¹⁸Jer. 19, 2, written haḥarsoth and read haḥarsith. Luhith;¹¹⁹ibid. XLVIII, 5, written halluḥoth and read halluḥith. the entry;¹²⁰Ezek. 42, 9, written hammebo’ and read hammebi’. the strong;¹²¹Zech. 11, 2, written habbaẓur and read habbaẓir. made to murmur;¹²²Numb. 14, 36, written wayyillonu and read wayyalinu. and Shahazim;¹²³Josh. 19, 22, written weshaḥaẓumah and read weshaḥaẓimah. and a royal diadem;¹²⁴Isa. 62, 3, written uẓenuf and read uẓenif. and a thing of nought and the deceit;¹²⁵Jer. 14, 14, written we’elul wetarmuth and read we’elil wetarmith. and the swallow;¹²⁶ibid. VIII, 7, written wesus and read wesis. and the galleries thereof;¹²⁷Ezek. 41, 15, written we’attoḳeha and read we’attiḳeha. and Tilon;¹²⁸1 Chron. 4, 20, written wetolon and read wetilon. Jehiel;¹²⁹2 Chron. 29, 14, written Jeḥu’el and read Jeḥi’el. and prepare ye;¹³⁰ibid. XXXV, 4, written wehikkonu and read wehakkinu. thy bosom;¹³¹Ps. 74, 11, written ḥoḳeka and read ḥeḳeka. a side-structure;¹³²1 Kings 6, 5, written yaẓu‘a and read yaẓi‘a. Jair;¹³³1 Chron. 20, 5, written Ya‘or and read Ya‘ir. alienate;¹³⁴Ezek. 48, 14, written ya‘abor and read ya‘abir. Jeiel;¹³⁵1 Chron. 9, 35, written Je‘u’el and read Je‘i’el. they wander up and down;¹³⁶Ps. 59, 16, written yenu‘un and read yeni‘un. let … cover them;¹³⁷ibid. CXL, 10, written yekassumo and read yekassemo. they cause … to fall;¹³⁸Prov. 4, 16, written yiksholu and read yakshilu. to strive;¹³⁹Judg. 21, 22, written larub and read larib. singing;¹⁴⁰1 Sam. 18, 6, written lashur and read lashir. Laish;¹⁴¹2 Sam. 3, 15, written Lush and read Layish. for fishers;¹⁴²Jer. 16, 16, written ledogim and read ledayyagim. dross;¹⁴³Ezek. 22, 18, written lesog and read lesig. for a spoil;¹⁴⁴Isa. 42, 24, written limshoseh and read limshissah. their furrows;¹⁴⁵Ps. 129, 3, written lema‘anotham and read lema‘anitham. Mephaath;¹⁴⁶Jer. 48, 21, written mopha‘ath and read mepa‘ath. from Naioth;¹⁴⁷1 Sam. 20, 1, written minnawoth and read minnayoth. stretched-forth;¹⁴⁸Isa. 3, 17, written neṭuwothn and read neṭioth. fruit;¹⁴⁹ibid. LVII, 19, written nob and read nib. Nebai;¹⁵⁰Neh. 10, 20, written Nubai and read Nebai. Nephishesim;¹⁵¹ibid. VII, 52, written Nefushesim and read Nefishesim. leave;¹⁵²2 Sam. 14, 7, written sum and read sim. ready dressed;¹⁵³1 Sam. 25, 18, written ‘asuwoth and read ‘asiyoth. Ephai;¹⁵⁴Jer. 40, 8, written ‘ufai and read ‘ephai. Ephrain;¹⁵⁵2 Chron. 13, 19, written ‘Efron and read ‘Efrain. V incorrectly reads ‘Abarim. the second¹⁵⁶This excludes the first ready in Esth. 3, 14. ready;¹⁵⁷Esth. 8, 13, written ‘athudim and read ‘athidim. their lads;¹⁵⁸Jer. 14, 3, written ẓe‘orehem and read ẓe‘irehem. her little ones;¹⁵⁹ibid. XLVIII, 4, written ẓe‘oreha and read ẓe‘ireha. dung.¹⁶⁰Ezek. 4, 15, written ẓefu‘ë and read ẓefi‘ë. [38b]

It was stated²¹⁹Tosephta 15:1 the entire paragraph. The Babli, 48b, quotes only the part referring to R. Jehudah’s statement, and that anonymously.
In many places, the shamir is listed as a creature whose existence was part of the plan of Creation but which came into being only at its appointed time (the expression being: it was created Friday evening at dusk): Mishnah Abot5:6, Babli Pesaḥim 54a, Sifry Deut. 355, Mekhilta Bešallaḥ Wayyissa‘ 5, Abot dR. Nathan B 37, Pirqe R. Eliezer19,31, Tanḥuma Wayyera 23, Pseudo-Jonathan Num. 22:28, Midraš Ma‘aśeh
Torah (Jellinek vol. 2, p. 100). Cf. also the story of Solomon and the shamir in Babli Giṭṭin 68b.: Rebbi Jehudah said, what was this shamir? It is a creature that existed from the creation of the world and if one shows it stones those would open themselves like the two boards of a pinax²²⁰A writing tablet of two smooth wooden plates hinged together and covered with wax. Greek πίναξ, - ακος, ὁ, “board, plank, anything made of wood; writing tablet, catalogs, etc.”, and Solomon built the Temple with it. That is what is written²²¹1K. 6:7.: “During the building of the House, it was built from whole carried stones, and hammers or axe or any iron implement was not heard in the House when it was built.” Rebbi Nehemiah says, they were sawed. That is what is written²²²1K. 7:9.: “All these were expensive stones, in the measure of ashlars, sawed with a saw inside and out.” Say now, at the building site they were not treated at all but they were finished outside and then brought inside²²³Since iron may not be used in the building of the Temple, Ex. 20:25.. Rebbi says, the words of Rebbi Jehudah are convincing for the stones of the Temple and those of Rebbi Nehemiah for the stones of Solomon’s palace. But since nothing can withstand it, and even when it was put on a stone or a box sheet it would split it and fall down, what did they do to restrain it? One was binding it with wool fibers and put it into a lead cylinder filled with barley bran. That is what is written²²⁴Am. 5:9; this is taken as referring to the shamir.: “He enjoys robbing the strong.”