Talmud zu Schoftim 16:78

The following are written as one word and read as two words: fortune is come;⁷⁶Gen. 30, 11, written baggad and read ba’gad. a fiery law;⁷⁷Deut. 33, 2, written ’eshdath and read ’esh dath. consumed of the fire;⁷⁸Jer. 6, 29, written me’eshtam and read me’esh tam. what mean ye;⁷⁹Isa. 3, 15, written mallakem and read mah lakem. and, behold, he;⁸⁰Jer. 18, 3, written wehinnehu and read wehinneh hu’. what they;⁸¹Ezek. 8, 6, written mahem and read mah hem. Bani, of;⁸²1 Chron. 9, 4, written Binyamin and read Bani min. of the Benjamites;⁸³ibid. XXVII, 12, written lebenyemini and read labben yemini. the helpless;⁸⁴Ps. 10, 10, written ḥelka’im and read ḥel ka’im. may He incite death;⁸⁵ibid. LV, 16, written yashshimaweth and read yashshi maweth. of the proud oppressors;⁸⁶ibid. CXXIII, 4, written lig’eyonim and read lig’ë yonim. out of the whirlwind;⁸⁷Job 38, 1, written minhasse‘arah and read min hasse‘arah. out of a whirlwind;⁸⁸ibid. XL, 6, written minse‘arah and read min se‘arah. were broken down.⁸⁹Neh. 2, 13, written hammeperuẓim and read hem peruẓim.
The reverse of the above are the following:⁹⁰Which are written as two words and read as one. when … were merry;⁹¹Judg. 16, 25, written ki ṭob and read ḳetob. of Benjamin;⁹²1 Sam. 9, 1, written mibben yamin and read mibbinyamin. that … may be increased;⁹³Isa. 9, 6, written lamed-mem resh-beth-he and read lemarbeh. out of the cave;⁹⁴1 Sam. 24. 8, written min hamme‘arah and read mehamme‘arah. by Myself;⁹⁵Isa. 44, 24, written mi’itti and read me’itti. with their axes;⁹⁶2 Chron. 34, 6, written beḥar bothehem and read beḥarbothehem. from the daughter;⁹⁷Lam. 1, 6, written min bath and read mibbath. like the ostriches.⁹⁸ibid. IV, 3, written kaye ‘enim and read kayye‘enim.

HALAKHAH: “For how long does one reduce? Up to the amount of her ketubah”, etc. ²⁰⁴A shortened version of the paragraph is in Gen.rabba 52(13), with most of the attribution of names omitted. Here you say seven, and there you say three? Rebbi Yose ben Rebbi Ḥanina said, since she is obligated for seven²⁰⁵The 7 types of work enumerated in Mishnah 6., he deducts seven; he, since he is obligated for three²⁰⁶The obligations enumerated in Ex. 21:9, whatever they mean., has to add three. Think of it, if she brought him slaves, she is not obligated for anything! Think of it, if he stipulated [that he is not obligated for] either šĕ‘ēr, or dress, or ‘onāh²⁰⁷While in general we hold (following R. Jehudah) that in money matters biblical rules are only default options which can be changed or eliminated by contract, in non-monetary matters one usually holds that biblical rules are prescriptive and cannot be abolished. The Yerushalmi here considers sexual intercourse a money matter since the Mishnah gives monetary value to the refusal of intercourse. This argument, which is against all principles of the Babli in the usual rabbinic interpretation, will be important for the last statement of the Halakhah.
In any case, the arguments given here show that the explanation cannot be the correct one (even though it is quoted by Tosaphot, 63a s. v. פוחתין, as the opinion of the Yerushalmi. Tosaphot do not attribute the statement to R. Yose ben R. Ḥanina, even though the latter is also quoted in the Babli, 63a, representing the opinion that “revolting” refers to any of the mutual obligations in marriage). One must agree that the Mishnah speaks only of the case that one partner refuses sexual activity with the other. The Babli leaves the question open as to which interpretation is the correct one., he is not obligated for anything! What is it? Following Rebbi Joḥanan, that the suffering of the male²⁰⁸If deprived of sexual fulfillment. is greater than that of the female. That is what is written²⁰⁹Jud. 16:16, speaking of Delilah and Simson.: “It was when she had nagged him day after day and pressured him.” What means “and pressured him”? Rebbi Isaac ben Eleazar²¹⁰In the Babli, Soṭah 9b, in a slightly more graphic description, “R.Isaac in the name of Rebbi Ammi” or something similar. said, that she slipped away from under him. “He felt badly, to die”. He felt badly, ready to die, but she did not feel badly, to die. But some say that she fulfilled her needs with others. So much more she should have wanted²¹¹This is a rather weak argument, that Delilah could not have slept with other men since then she would also have wanted to sleep more with Simson, in view of the enormous sum of money promised her by the Philistine princes. The argument of R. Naḥman in the name of a different R. Naḥman is in the Babli (Sanhedrin 107a) in the name of R. Jehudah., since Rebbi Naḥman said in the name of Rebbi Naḥman: This human limb, if you starved it you satisfied it, if you satisfied it you starved it.

It is written²⁸⁹Jud. 13:25.: “The spirit of the Eternal started to ring in him in the encampment of Dan, between Ṣor‘a and Eshtaol.” Two Amoraïm. One said, when the holy spirit was resting on him, his steps were as from Ṣor‘a to Eshtaol. The other said, when the holy spirit was resting on him, his hairs were tolling like a bell and their sound went as from Ṣor‘a to Eshtaol. “The Eternal blessed him²⁹⁰Jud. 13:24.”. Rebbi Huna in the name of Rebbi Yose: That his sex life was that of anybody²⁹¹In the Babli, 10a, that his sex organ was of normal size even though otherwise he was a giant.. “I shall revenge one revenge of my two eyes from the Philistines.²⁹²Jud. 16:28. The statement is also in Num. rabba 9(24).” Rebbi Aḥa said, he said before Him: Master of the Universe! Give me the reward of one of my eyes in this world and the reward of the other eye be prepared for me in the World to Come. One verse says²⁹³This should be Jud. 15:20, but, as already Tosaphot (Šabbat 55b, s. v. מעבירם) noted, all texts and versions have “twenty years”. David Qimḥi, following the reading of the parallel in Num. rabba 14(21), in his commentary to Jud. 16:31, reads “twenty years” in the text here and quotes R. Aḥa as explanation of the duplication of the notices in 15:20, 16:31. While our text here is confirmed by the Rome ms., “40 years”, Qimḥi’s reading as supported by Num. rabba (whose first part probably is Provençal) can be taken as testimony for the Provençal text.: “He judged Israel for forty years.” And another verse says²⁹⁴Jud. 16:31.: “He had judged Israel for twenty years.” Rebbi Aḥa said, this teaches that the Philistines were afraid of him twenty years after his death as they were afraid of him during his lifetime.

It is written²⁸⁹Jud. 13:25.: “The spirit of the Eternal started to ring in him in the encampment of Dan, between Ṣor‘a and Eshtaol.” Two Amoraïm. One said, when the holy spirit was resting on him, his steps were as from Ṣor‘a to Eshtaol. The other said, when the holy spirit was resting on him, his hairs were tolling like a bell and their sound went as from Ṣor‘a to Eshtaol. “The Eternal blessed him²⁹⁰Jud. 13:24.”. Rebbi Huna in the name of Rebbi Yose: That his sex life was that of anybody²⁹¹In the Babli, 10a, that his sex organ was of normal size even though otherwise he was a giant.. “I shall revenge one revenge of my two eyes from the Philistines.²⁹²Jud. 16:28. The statement is also in Num. rabba 9(24).” Rebbi Aḥa said, he said before Him: Master of the Universe! Give me the reward of one of my eyes in this world and the reward of the other eye be prepared for me in the World to Come. One verse says²⁹³This should be Jud. 15:20, but, as already Tosaphot (Šabbat 55b, s. v. מעבירם) noted, all texts and versions have “twenty years”. David Qimḥi, following the reading of the parallel in Num. rabba 14(21), in his commentary to Jud. 16:31, reads “twenty years” in the text here and quotes R. Aḥa as explanation of the duplication of the notices in 15:20, 16:31. While our text here is confirmed by the Rome ms., “40 years”, Qimḥi’s reading as supported by Num. rabba (whose first part probably is Provençal) can be taken as testimony for the Provençal text.: “He judged Israel for forty years.” And another verse says²⁹⁴Jud. 16:31.: “He had judged Israel for twenty years.” Rebbi Aḥa said, this teaches that the Philistines were afraid of him twenty years after his death as they were afraid of him during his lifetime.