Talmud zu Divrej Hajamim II 26:29

⁴⁷[V is unintelligible and the reading of H has been adopted.] Four [occurrences of the name] Jeuel are to be read Jeiel; viz. and in Gibeon,⁴⁸i.e. in 1 Chron. 9, 35. the Ashterathite,⁴⁹ibid. XI, 44. the scribe,⁵⁰2 Chron. 26, 11. [and of the sons of] Elizaphon.⁵¹ibid. XXIX, 13.

There, we have stated⁵⁷⁶Mishnah Idiut 2:9.: “The father bestows on his son beauty, strength, riches, wisdom, and years.” From where beauty? “May Your deeds appear on Your servants, and Your glory on their sons.⁵⁷⁷Ps. 90:16.” Strength, “strong on earth will be his descendants.⁵⁷⁸Ps. 112:2.” Riches, “I was young and became old, but never saw a just man abandoned and his descendants in need of bread.⁵⁷⁹Ps. 37:25.” Wisdom, “you shall teach your sons to argue about them.⁵⁶⁹Deut. 11:19. Cf. Berakhot 2:3. Note 110, where the verse is quoted to show that daughters do not have to be instructed in Torah (Babli 29b).” Years, “that your and your sons’ days be many.⁵⁸⁰Deut. 11:21.” And just as he inherits five qualities, so he owes him the following five things. He feeds him, he gives him to drink, he clothes him, he puts on his shoes, he leads him⁵⁸¹Peah 1:1, Note 119; Babli 31b.. That is what is written⁵⁸²2S. 3:29.: “This should fall on Joab’s head: sufferer from flux and from skin disease, holding the distaff, falling by the sword, and senseless.⁵⁸³This is a slip of the pen; later it is quoted in the language of the verse, “without bread”.” Sufferer from flux, weak. From skin disease, abandoned⁵⁸⁴Cf. Lev. 13:46.. Holding the distaff, uneducated. Falling by the sword, short lived. Without bread, poor. ⁵⁸⁵The Babylonian version is in the Babli, Sanhedrin 48b, and Num.rabba23(13). When Solomon came to kill Joab, he said to him: Your father gave me five sentences; accept them and I can be killed. He accepted them and all of them came to pass on the House of David. Sufferer from flux was Rehabeam: “King Rehabeam with difficulty climbed on his chariot to flee to Jerusalem;⁵⁸⁶1K. 12:18.” some say, he suffered from flux; some say, he was weak. Suffering from skin disease was Uziahu: “King Uziahu suffered from skin disease until the day of his death⁵⁸⁷2Chr. 26:21..” Holding the distaff was Joash: “They punished Joash⁵⁸⁸2Chr. 24:24..” Rebbi Ismael stated: ⁵⁸⁹Mekhilta dR.Ismael,Amaleq 1; Tanḥuma Bešallaḥ 25 This teaches that they gave him over to hardened hoodlums who had never known a woman and they raped him the way women are raped. That is what is written: “Israel’s pride will testify against it,⁵⁹⁰Hos. 5:5, repunctuating עָנָה to עִנָּה.” Israel’s pride will be raped in its face. Falling by the sword, this is Josiah, as is written: “The archers shot at king Josia,⁵⁹¹2Chr. 35:23. In the text: הַיֹּרִים.” and Rebbi Joḥanan said, this teaches that they made his body like a sieve⁵⁹²Babli Mo‘ed qaṭan 28b; Thr.rabbati on 1:18.. Rebbi Ismael stated: 300 arrows were shot at the Eternal’s anointed. Without bread, that is Jehoiachin: “And his meal, a permanent meal was given to him,⁵⁹³2K. 25:30. He never had any money of his own. A completely different interpretation of the verse in Midrash Shemuel 18(5)..”

There, we have stated⁵⁷⁶Mishnah Idiut 2:9.: “The father bestows on his son beauty, strength, riches, wisdom, and years.” From where beauty? “May Your deeds appear on Your servants, and Your glory on their sons.⁵⁷⁷Ps. 90:16.” Strength, “strong on earth will be his descendants.⁵⁷⁸Ps. 112:2.” Riches, “I was young and became old, but never saw a just man abandoned and his descendants in need of bread.⁵⁷⁹Ps. 37:25.” Wisdom, “you shall teach your sons to argue about them.⁵⁶⁹Deut. 11:19. Cf. Berakhot 2:3. Note 110, where the verse is quoted to show that daughters do not have to be instructed in Torah (Babli 29b).” Years, “that your and your sons’ days be many.⁵⁸⁰Deut. 11:21.” And just as he inherits five qualities, so he owes him the following five things. He feeds him, he gives him to drink, he clothes him, he puts on his shoes, he leads him⁵⁸¹Peah 1:1, Note 119; Babli 31b.. That is what is written⁵⁸²2S. 3:29.: “This should fall on Joab’s head: sufferer from flux and from skin disease, holding the distaff, falling by the sword, and senseless.⁵⁸³This is a slip of the pen; later it is quoted in the language of the verse, “without bread”.” Sufferer from flux, weak. From skin disease, abandoned⁵⁸⁴Cf. Lev. 13:46.. Holding the distaff, uneducated. Falling by the sword, short lived. Without bread, poor. ⁵⁸⁵The Babylonian version is in the Babli, Sanhedrin 48b, and Num.rabba23(13). When Solomon came to kill Joab, he said to him: Your father gave me five sentences; accept them and I can be killed. He accepted them and all of them came to pass on the House of David. Sufferer from flux was Rehabeam: “King Rehabeam with difficulty climbed on his chariot to flee to Jerusalem;⁵⁸⁶1K. 12:18.” some say, he suffered from flux; some say, he was weak. Suffering from skin disease was Uziahu: “King Uziahu suffered from skin disease until the day of his death⁵⁸⁷2Chr. 26:21..” Holding the distaff was Joash: “They punished Joash⁵⁸⁸2Chr. 24:24..” Rebbi Ismael stated: ⁵⁸⁹Mekhilta dR.Ismael,Amaleq 1; Tanḥuma Bešallaḥ 25 This teaches that they gave him over to hardened hoodlums who had never known a woman and they raped him the way women are raped. That is what is written: “Israel’s pride will testify against it,⁵⁹⁰Hos. 5:5, repunctuating עָנָה to עִנָּה.” Israel’s pride will be raped in its face. Falling by the sword, this is Josiah, as is written: “The archers shot at king Josia,⁵⁹¹2Chr. 35:23. In the text: הַיֹּרִים.” and Rebbi Joḥanan said, this teaches that they made his body like a sieve⁵⁹²Babli Mo‘ed qaṭan 28b; Thr.rabbati on 1:18.. Rebbi Ismael stated: 300 arrows were shot at the Eternal’s anointed. Without bread, that is Jehoiachin: “And his meal, a permanent meal was given to him,⁵⁹³2K. 25:30. He never had any money of his own. A completely different interpretation of the verse in Midrash Shemuel 18(5)..”

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]

Rabbi Shimon ben Elazar would say: Afflictions come upon those who speak slanderously. This is what you see with Gehazi, who slandered his teacher and was afflicted with a skin disease that clung to him until the day he died, as it says (II Kings 5:27), “May the skin disease of Na’aman cling to you…and he left him, and he was flaky like the snow.”
He would also say: Afflictions come upon the arrogant. This is what we find with Uzziah, as it says (II Chronicles 26:16–19), “And when [King Uzziah] became strong, his heart became so proud that he became corrupt, and trespassed against the Eternal [his God by entering the Temple of the Eternal to offer incense on the altar. And after him came] the priest Azariah, with eighty other brave priests of the Eternal. They stood up against King Uzziahand said to him: It is not for you, Uzziah, to offer incense to the Eternal, but for the priests, who are the descendants of Aaron, who have been consecrated, to offer incense. Get out of the Sanctuary, for you have trespassed, and there will no glory for you from the Eternal God. Uzziah, holding the incense lighter, became angry; but as he became angry with the priests, a skin disease broke out on his forehead.” At that moment, the Temple split apart into two halves, twelve miles apart. The priests, panicking, rushed to get out, “and he, too, rushed to get out, for the Eternal had afflicted him. And he was a leper until the day he died. He stayed in isolated quarters, as a leper, and he was cut off from the House of the Eternal, while Jotham his son was put in charge of the king’s house, and governed the people of the land” (II Chronicles 26:20–21).

Rabbi Shimon ben Elazar would say: Afflictions come upon those who speak slanderously. This is what you see with Gehazi, who slandered his teacher and was afflicted with a skin disease that clung to him until the day he died, as it says (II Kings 5:27), “May the skin disease of Na’aman cling to you…and he left him, and he was flaky like the snow.”
He would also say: Afflictions come upon the arrogant. This is what we find with Uzziah, as it says (II Chronicles 26:16–19), “And when [King Uzziah] became strong, his heart became so proud that he became corrupt, and trespassed against the Eternal [his God by entering the Temple of the Eternal to offer incense on the altar. And after him came] the priest Azariah, with eighty other brave priests of the Eternal. They stood up against King Uzziahand said to him: It is not for you, Uzziah, to offer incense to the Eternal, but for the priests, who are the descendants of Aaron, who have been consecrated, to offer incense. Get out of the Sanctuary, for you have trespassed, and there will no glory for you from the Eternal God. Uzziah, holding the incense lighter, became angry; but as he became angry with the priests, a skin disease broke out on his forehead.” At that moment, the Temple split apart into two halves, twelve miles apart. The priests, panicking, rushed to get out, “and he, too, rushed to get out, for the Eternal had afflicted him. And he was a leper until the day he died. He stayed in isolated quarters, as a leper, and he was cut off from the House of the Eternal, while Jotham his son was put in charge of the king’s house, and governed the people of the land” (II Chronicles 26:20–21).

HALAKHAH: “After the earlier prophets died, Urim and Tummim stopped.” Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: These are Samuel and David²⁰⁵Since there is no explicit reference in Scripture about priestly oracles in books later than Samuel. In the Babli, 48b, this is the opinion of Rav Huna, the most prominent of Rav’s students.. Rebbi Abba bar Cahana in the name of Rav: These are Gad and Nathan²⁰⁶David’s court prophets.. Rebbi Jeremiah, Rebbi Samuel bar Isaac in the name of Rav: These are Jeremiah and Barukh. The word of Rebbi Joshua ben Levi implies that these are Jeremiah and Barukh. For Rebbi Joshua ben Levi said²⁰⁷2Chr. 26:5. The quote proves that oracles were used by kings after David (even though Zacariah is not mentioned in the list of high priests in Ezra 7 and Urim and Tummim were high-priestly oracles), as pointed out in the Babli by Rabba bar Samuel, a slightly younger contemporary of R. Joshua ben Levi. The Tosephta, 13:3, states that the oracle disappeared only with the destruction of the first Temple. In many quotes in Babli and Yerushalmi (e. g., Ta‘aniot 2:1 65a line 64, Yoma 21b) the oracle is mentioned in the list of five things missing in the second Temple., “it was when he asked God in the days of Zacariah who understood God’s visions.”