Talmud su I Cronache 4:46
Jerusalem Talmud Shekalim
Solomon made ten candelabra, [as it is said]123Corrector’s insert following B., he made the ten candelabra according to its rules1242 Chr. 4:7. In the other two sources correctly “their rules”, and they add the end of the verse, to which the next argument refers: and put them in the Temple Hall, five to the right and five to the left. Cf. Babli Menaḥot98b–99a.. If you would say, five to the North and five to the South, but the candelabrum is only qualified in the South, as it is said, and the candelabrum opposite the table on the South side116Ex. 26:35.. Why does the verse say, five to the right and five to the left? Five to the right of Moses’s candelabrum, and five to its left. Nevertheless, only Moses’s alone was kindled, as it is said1252 Chr.13:11, showing actual practice.\, and the golden candelabrum and its lights to kindle evening by evening. Rebbi Yose ben Rebbi Jehudah says, all of them were kindled, for it is said1262 Chr. 4:20–21., the candelabra and their lights, to kindle them regularly in the Temple Hall, closed gold127Cf. Yoma4:4, Note 101., and the flower128According to Rashi, the ornament of the candelabrum mentioned in Num. 8:4 but not in the original instructions, Ex. 25:31–40., and the lights, and the pincers of gold, this uses up the gold. These used up Solomon’s gold. Rav Jehudah in the name of Assi129In B a Tannaitic text, a statement of R. Jehudah in the name of Issy.: Solomon took 1’000 talents of silver, put them repeatedly into the (fire) [smelting furnace]130The scribe’s text (in parentheses) is confirmed by the Genizah text; the corrector’s [in brackets] is from B. until they were reduced to one, to fulfill what is written131Ex. 37:24., from one talent of pure gold he made it. It was stated, Rebbi Yose ben Rebbi Jehudah said, 132The following is from Yoma4:4, Notes 107–108. it happened that the golden candelabrum which Moses made in the desert was in excess of one gold denar, and they returned it to the fire eighty times and it did not lose anything133This seems to contradict the preceding story of Solomon’s refining smelter.. This is correct. Before it is refined it loses a lot, once it is refined it will not miss anything.
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Jerusalem Talmud Shabbat
Mishnah216Quote from Mishnah 6. The entire paragraph is repeated in Chapter 6, on Mishnah 3.: “Similarly, the male sufferer from gonorrhea should not eat with a female sufferer from flux.” It was stated260Babli 13a, Tosephta 1:14.: Rebbi Simeon ben Eleazar says, look how far purity did spread, as it is said261Gen. 30:30., for the little which you had expanded mightily; 2621Chr. 4:38. The implication is that in both cases the increase was the reward of exact observation of the rules of purity.and their families expanded mightily. They did not decide to say, the pure may not eat with the impure263From the parallels it is clear that one should not read “the pure may not eat with the impure (m.)” but “the pure may not eat with the impure (f.)”, i. e., a husband may not eat with his wife during her menstrual impurity. They did not have to spell this out because people by themselves followed this rule., but they said, the male sufferer from gonorrhea should not eat with a female sufferer from flux264As an example of the general rule that a male may not eat with a woman with whom he could not sleep.; therefore the male sufferer from gonorrhea with a female sufferer from skin disease is permitted265Since a female sufferer from skin disease is not restricted in her sexual activity as will be shown in the next sentence.. He shall dwell outside his tent266Lev. 14:8. The “tent” is an euphemism for the wife with whom he sleeps, as in Deut. 5:27, where Moses reports that he was commanded by God to tell the people “to return to their tents” after the epiphany of Sinai where they had been forbidden intercourse for three days prior (Ex. 19:15), except for Moses who was commanded “to stay with Me” (Deut. 5:28).
The use of the masculine suffix, his tent, is interpreted to exclude the female from restriction of sexual activity. The verse refers to the healed sufferer from skin disease in the process of his purification. There is a dispute whether the prohibition of sexual relations extends to the time of actual sickness. The Babylonian sources [Keritut 8b, also Moˋed qatan 7a; Sifra Mesoraˋ Parashah 2(11)] are unanimous that the prohibition does not extend. This also seems to be implied by Mishnah Negaˋim 14:2. But the text here implies that any male sufferer from skin disease is forbidden sexual relations (which in Sifra is labelled as opinion of R. Yose ben R. Jehudah.) but not outside her tent. A male sufferer from skin disease with a female sufferer from flux is forbidden; a male sufferer from skin disease with a female sufferer from skin disease is forbidden267Since the prohibitions only depend on the status of the male..
The use of the masculine suffix, his tent, is interpreted to exclude the female from restriction of sexual activity. The verse refers to the healed sufferer from skin disease in the process of his purification. There is a dispute whether the prohibition of sexual relations extends to the time of actual sickness. The Babylonian sources [Keritut 8b, also Moˋed qatan 7a; Sifra Mesoraˋ Parashah 2(11)] are unanimous that the prohibition does not extend. This also seems to be implied by Mishnah Negaˋim 14:2. But the text here implies that any male sufferer from skin disease is forbidden sexual relations (which in Sifra is labelled as opinion of R. Yose ben R. Jehudah.) but not outside her tent. A male sufferer from skin disease with a female sufferer from flux is forbidden; a male sufferer from skin disease with a female sufferer from skin disease is forbidden267Since the prohibitions only depend on the status of the male..
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Tractate Kallah Rabbati
BARAITHA. Seven patriarchs died in universal honour, and the worms and maggots had no power over them, viz. Abraham, Isaac, Jacob, Amram the father of Moses, Benjamin the son of Jacob, Jesse and Chileab.179The second son of David (2 Sam. 3, 3, who is named Daniel in 1 Chron. 3, 1). Cf. Ginzberg, The Legends of the Jews, I, p. 22. Some add: David, as it is stated, Therefore my heart is glad, and my glory rejoiceth; my flesh also dwelleth in safety.180Ps. 16, 9.
Seven entered Paradise in their lifetime, viz.: [Seraḥ [the daughter of Asher],181She showed Moses the place in the Nile where Joseph’s coffin lay hidden, thus enabling him to take it with him when the Israelites left Egypt (Ex. 13, 19). Cf. Ginzberg, op. cit., II, pp. 116, 181; V, pp. 96, 165, 356, n. 295, 359, n. 321. See also Soṭah 13a (Sonc. ed., p. 67). Bithiah the daughter of Pharaoh,182Cf. 1 Chron. 4, 18; Meg. 13a (Sonc. ed., p. 74); Ginzberg, op. cit., II, p. 270; V, p. 401, n. 60. Hiram, king of Tyre,183Because he was of great help to Solomon in the building of the Temple. Cf. 1 Kings 5; Ginzberg, op. cit., IV, p. 155; V, pp. 96, 165; VI, p. 425. Ebed-melech the Ethiopian,184He rescued the prophet Jeremiah when his life was in danger. Cf. Jer. 38, 11ff.; Ginzberg, op. cit., IV, pp. 318ff.; VI, pp. 387, 409f., 411f. Eliezer [the servant of Abraham],185op. cit., I, p. 297; V, pp. 96, 165, 263, n. 301. the grandson of Judah the Prince,186op. cit., V, p. 96, where he refers to R. Judah’s ‘slave’, not his grandson. Jabez187op. cit., V, p. 96; VI, p. 187, n. 30, where Jabez is identified with R. Judah’s grandson. and some add, R. Joshua b. Levi].188op. cit., V, pp. 31, 96, 165.
GEMARA. Seraḥ, as it is written, I am of them that are peaceable and faithful in Israel1892 Sam. 20, 19, E.V. we are of them, etc.; the words which the wise woman spoke in the name of the people of the city. Here the words are applied to another wise woman, Serah. [which is interpreted,] It is I who completed the number of entrants to the Garden of Eden. Bithiah the daughter of Pharaoh, as it is written, And his wife Hajehudijah bore Jered the father of Gedor … and these are the sons of Bithiah the daughter of Pharaoh whom Mered took.1901 Chron. 4, 18. God said, ‘I will call Moses by no other name than she called him’,191Cf. Ex. 2, 10. as it is stated, God called unto him out of the midst of the bush, and said: Moses, Moses.192ibid III, 4. To this David alluded when he exclaimed, He sent from on high, He took me; He drew me out of many waters.1932 Sam. 22, 17; Ps. 18, 17. [It is written,] And she called his name Moses, and said: Because I drew him out of the water.194Ex. 2, 10. The Holy One, blessed be He, said, ‘Because she caused salvation to come to Israel and brought them forth to life, behold, I will prolong her life’. He [also] said, ‘I have made a covenant with your fathers and they followed in the path of their fathers. This woman, however, who has forsaken her royal status and attached herself to you, shall I not reward her?’
In what did Hiram, king of Tyre, earn his merit? Because he built a Tabernacle as Moses did; as it is written, Even all these vessels.1951 Kings 7, 45. In the Heb. text the word for these is so spelt that it could be read ’ohel which is reminiscent of the ’ohel mo‘ed, ‘the tent of meeting’, which Moses erected. To what does the word these allude? To the tent of meeting. [Why did] Ebed-melech the Ethiopian [enter Paradise alive]? Because he brought up Jeremiah [from the dungeon], as it is written, And Ebed-melech the Ethiopian said unto Jeremiah, etc.196Jer. 38, 12f. [Why did] Eliezer [enter Paradise alive]? Because he prayed on Abraham’s behalf. On what occasion? When he said, O Lord, the God of my master Abraham, send me, I pray Thee, good speed this day,197Gen. 24, 12. and it is further written, Because the Lord thy God sent me good speed.198ibid. XXVII, 20. Jacob said this to his father. And whence do we know that the latter one199Jacob. [entered Paradise alive]? For it is written, And he brought him wine, and he drank;200ibid. XXVII, 25. and it further states, See, the smell of my son is as the smell of a field which the Lord hath blessed.201ibid. 27, i.e., the Garden of Eden. Jacob, according to tradition, brought the vine from the Garden of Eden; cf. Midrash Rabbah, Genesis, LXV, 22 (Sonc. ed., p. 599): ‘When Jacob went in to his father, the Garden of Eden entered with him’.
And the grandson of R. Judah the Prince? For this we have a tradition. And R. Joshua b. Levi? For this too we have a tradition. And whence do we know it of Jabez? For it is written, And Jabez called on the God of Israel … and that Thy hand might be with me.2021 Chron. 4, 10. Some derive it from here, And that Thou wouldest work deliverance from evil, that it may not pain me.203ibid. Whence do we know that evil means death? As it is written, The righteous is taken away from the evil to come;204Isa. 57, 1. and it has been taught: But for the ills that come upon the world, the righteous would not be taken away before their time. And Jabez prayed concerning himself, That it may not pain me, [and then it is written,] And God granted him that which he requested.2051 Chron. 4, 10.
Seven entered Paradise in their lifetime, viz.: [Seraḥ [the daughter of Asher],181She showed Moses the place in the Nile where Joseph’s coffin lay hidden, thus enabling him to take it with him when the Israelites left Egypt (Ex. 13, 19). Cf. Ginzberg, op. cit., II, pp. 116, 181; V, pp. 96, 165, 356, n. 295, 359, n. 321. See also Soṭah 13a (Sonc. ed., p. 67). Bithiah the daughter of Pharaoh,182Cf. 1 Chron. 4, 18; Meg. 13a (Sonc. ed., p. 74); Ginzberg, op. cit., II, p. 270; V, p. 401, n. 60. Hiram, king of Tyre,183Because he was of great help to Solomon in the building of the Temple. Cf. 1 Kings 5; Ginzberg, op. cit., IV, p. 155; V, pp. 96, 165; VI, p. 425. Ebed-melech the Ethiopian,184He rescued the prophet Jeremiah when his life was in danger. Cf. Jer. 38, 11ff.; Ginzberg, op. cit., IV, pp. 318ff.; VI, pp. 387, 409f., 411f. Eliezer [the servant of Abraham],185op. cit., I, p. 297; V, pp. 96, 165, 263, n. 301. the grandson of Judah the Prince,186op. cit., V, p. 96, where he refers to R. Judah’s ‘slave’, not his grandson. Jabez187op. cit., V, p. 96; VI, p. 187, n. 30, where Jabez is identified with R. Judah’s grandson. and some add, R. Joshua b. Levi].188op. cit., V, pp. 31, 96, 165.
GEMARA. Seraḥ, as it is written, I am of them that are peaceable and faithful in Israel1892 Sam. 20, 19, E.V. we are of them, etc.; the words which the wise woman spoke in the name of the people of the city. Here the words are applied to another wise woman, Serah. [which is interpreted,] It is I who completed the number of entrants to the Garden of Eden. Bithiah the daughter of Pharaoh, as it is written, And his wife Hajehudijah bore Jered the father of Gedor … and these are the sons of Bithiah the daughter of Pharaoh whom Mered took.1901 Chron. 4, 18. God said, ‘I will call Moses by no other name than she called him’,191Cf. Ex. 2, 10. as it is stated, God called unto him out of the midst of the bush, and said: Moses, Moses.192ibid III, 4. To this David alluded when he exclaimed, He sent from on high, He took me; He drew me out of many waters.1932 Sam. 22, 17; Ps. 18, 17. [It is written,] And she called his name Moses, and said: Because I drew him out of the water.194Ex. 2, 10. The Holy One, blessed be He, said, ‘Because she caused salvation to come to Israel and brought them forth to life, behold, I will prolong her life’. He [also] said, ‘I have made a covenant with your fathers and they followed in the path of their fathers. This woman, however, who has forsaken her royal status and attached herself to you, shall I not reward her?’
In what did Hiram, king of Tyre, earn his merit? Because he built a Tabernacle as Moses did; as it is written, Even all these vessels.1951 Kings 7, 45. In the Heb. text the word for these is so spelt that it could be read ’ohel which is reminiscent of the ’ohel mo‘ed, ‘the tent of meeting’, which Moses erected. To what does the word these allude? To the tent of meeting. [Why did] Ebed-melech the Ethiopian [enter Paradise alive]? Because he brought up Jeremiah [from the dungeon], as it is written, And Ebed-melech the Ethiopian said unto Jeremiah, etc.196Jer. 38, 12f. [Why did] Eliezer [enter Paradise alive]? Because he prayed on Abraham’s behalf. On what occasion? When he said, O Lord, the God of my master Abraham, send me, I pray Thee, good speed this day,197Gen. 24, 12. and it is further written, Because the Lord thy God sent me good speed.198ibid. XXVII, 20. Jacob said this to his father. And whence do we know that the latter one199Jacob. [entered Paradise alive]? For it is written, And he brought him wine, and he drank;200ibid. XXVII, 25. and it further states, See, the smell of my son is as the smell of a field which the Lord hath blessed.201ibid. 27, i.e., the Garden of Eden. Jacob, according to tradition, brought the vine from the Garden of Eden; cf. Midrash Rabbah, Genesis, LXV, 22 (Sonc. ed., p. 599): ‘When Jacob went in to his father, the Garden of Eden entered with him’.
And the grandson of R. Judah the Prince? For this we have a tradition. And R. Joshua b. Levi? For this too we have a tradition. And whence do we know it of Jabez? For it is written, And Jabez called on the God of Israel … and that Thy hand might be with me.2021 Chron. 4, 10. Some derive it from here, And that Thou wouldest work deliverance from evil, that it may not pain me.203ibid. Whence do we know that evil means death? As it is written, The righteous is taken away from the evil to come;204Isa. 57, 1. and it has been taught: But for the ills that come upon the world, the righteous would not be taken away before their time. And Jabez prayed concerning himself, That it may not pain me, [and then it is written,] And God granted him that which he requested.2051 Chron. 4, 10.
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Tractate Kallah Rabbati
BARAITHA. Seven patriarchs died in universal honour, and the worms and maggots had no power over them, viz. Abraham, Isaac, Jacob, Amram the father of Moses, Benjamin the son of Jacob, Jesse and Chileab.179The second son of David (2 Sam. 3, 3, who is named Daniel in 1 Chron. 3, 1). Cf. Ginzberg, The Legends of the Jews, I, p. 22. Some add: David, as it is stated, Therefore my heart is glad, and my glory rejoiceth; my flesh also dwelleth in safety.180Ps. 16, 9.
Seven entered Paradise in their lifetime, viz.: [Seraḥ [the daughter of Asher],181She showed Moses the place in the Nile where Joseph’s coffin lay hidden, thus enabling him to take it with him when the Israelites left Egypt (Ex. 13, 19). Cf. Ginzberg, op. cit., II, pp. 116, 181; V, pp. 96, 165, 356, n. 295, 359, n. 321. See also Soṭah 13a (Sonc. ed., p. 67). Bithiah the daughter of Pharaoh,182Cf. 1 Chron. 4, 18; Meg. 13a (Sonc. ed., p. 74); Ginzberg, op. cit., II, p. 270; V, p. 401, n. 60. Hiram, king of Tyre,183Because he was of great help to Solomon in the building of the Temple. Cf. 1 Kings 5; Ginzberg, op. cit., IV, p. 155; V, pp. 96, 165; VI, p. 425. Ebed-melech the Ethiopian,184He rescued the prophet Jeremiah when his life was in danger. Cf. Jer. 38, 11ff.; Ginzberg, op. cit., IV, pp. 318ff.; VI, pp. 387, 409f., 411f. Eliezer [the servant of Abraham],185op. cit., I, p. 297; V, pp. 96, 165, 263, n. 301. the grandson of Judah the Prince,186op. cit., V, p. 96, where he refers to R. Judah’s ‘slave’, not his grandson. Jabez187op. cit., V, p. 96; VI, p. 187, n. 30, where Jabez is identified with R. Judah’s grandson. and some add, R. Joshua b. Levi].188op. cit., V, pp. 31, 96, 165.
GEMARA. Seraḥ, as it is written, I am of them that are peaceable and faithful in Israel1892 Sam. 20, 19, E.V. we are of them, etc.; the words which the wise woman spoke in the name of the people of the city. Here the words are applied to another wise woman, Serah. [which is interpreted,] It is I who completed the number of entrants to the Garden of Eden. Bithiah the daughter of Pharaoh, as it is written, And his wife Hajehudijah bore Jered the father of Gedor … and these are the sons of Bithiah the daughter of Pharaoh whom Mered took.1901 Chron. 4, 18. God said, ‘I will call Moses by no other name than she called him’,191Cf. Ex. 2, 10. as it is stated, God called unto him out of the midst of the bush, and said: Moses, Moses.192ibid III, 4. To this David alluded when he exclaimed, He sent from on high, He took me; He drew me out of many waters.1932 Sam. 22, 17; Ps. 18, 17. [It is written,] And she called his name Moses, and said: Because I drew him out of the water.194Ex. 2, 10. The Holy One, blessed be He, said, ‘Because she caused salvation to come to Israel and brought them forth to life, behold, I will prolong her life’. He [also] said, ‘I have made a covenant with your fathers and they followed in the path of their fathers. This woman, however, who has forsaken her royal status and attached herself to you, shall I not reward her?’
In what did Hiram, king of Tyre, earn his merit? Because he built a Tabernacle as Moses did; as it is written, Even all these vessels.1951 Kings 7, 45. In the Heb. text the word for these is so spelt that it could be read ’ohel which is reminiscent of the ’ohel mo‘ed, ‘the tent of meeting’, which Moses erected. To what does the word these allude? To the tent of meeting. [Why did] Ebed-melech the Ethiopian [enter Paradise alive]? Because he brought up Jeremiah [from the dungeon], as it is written, And Ebed-melech the Ethiopian said unto Jeremiah, etc.196Jer. 38, 12f. [Why did] Eliezer [enter Paradise alive]? Because he prayed on Abraham’s behalf. On what occasion? When he said, O Lord, the God of my master Abraham, send me, I pray Thee, good speed this day,197Gen. 24, 12. and it is further written, Because the Lord thy God sent me good speed.198ibid. XXVII, 20. Jacob said this to his father. And whence do we know that the latter one199Jacob. [entered Paradise alive]? For it is written, And he brought him wine, and he drank;200ibid. XXVII, 25. and it further states, See, the smell of my son is as the smell of a field which the Lord hath blessed.201ibid. 27, i.e., the Garden of Eden. Jacob, according to tradition, brought the vine from the Garden of Eden; cf. Midrash Rabbah, Genesis, LXV, 22 (Sonc. ed., p. 599): ‘When Jacob went in to his father, the Garden of Eden entered with him’.
And the grandson of R. Judah the Prince? For this we have a tradition. And R. Joshua b. Levi? For this too we have a tradition. And whence do we know it of Jabez? For it is written, And Jabez called on the God of Israel … and that Thy hand might be with me.2021 Chron. 4, 10. Some derive it from here, And that Thou wouldest work deliverance from evil, that it may not pain me.203ibid. Whence do we know that evil means death? As it is written, The righteous is taken away from the evil to come;204Isa. 57, 1. and it has been taught: But for the ills that come upon the world, the righteous would not be taken away before their time. And Jabez prayed concerning himself, That it may not pain me, [and then it is written,] And God granted him that which he requested.2051 Chron. 4, 10.
Seven entered Paradise in their lifetime, viz.: [Seraḥ [the daughter of Asher],181She showed Moses the place in the Nile where Joseph’s coffin lay hidden, thus enabling him to take it with him when the Israelites left Egypt (Ex. 13, 19). Cf. Ginzberg, op. cit., II, pp. 116, 181; V, pp. 96, 165, 356, n. 295, 359, n. 321. See also Soṭah 13a (Sonc. ed., p. 67). Bithiah the daughter of Pharaoh,182Cf. 1 Chron. 4, 18; Meg. 13a (Sonc. ed., p. 74); Ginzberg, op. cit., II, p. 270; V, p. 401, n. 60. Hiram, king of Tyre,183Because he was of great help to Solomon in the building of the Temple. Cf. 1 Kings 5; Ginzberg, op. cit., IV, p. 155; V, pp. 96, 165; VI, p. 425. Ebed-melech the Ethiopian,184He rescued the prophet Jeremiah when his life was in danger. Cf. Jer. 38, 11ff.; Ginzberg, op. cit., IV, pp. 318ff.; VI, pp. 387, 409f., 411f. Eliezer [the servant of Abraham],185op. cit., I, p. 297; V, pp. 96, 165, 263, n. 301. the grandson of Judah the Prince,186op. cit., V, p. 96, where he refers to R. Judah’s ‘slave’, not his grandson. Jabez187op. cit., V, p. 96; VI, p. 187, n. 30, where Jabez is identified with R. Judah’s grandson. and some add, R. Joshua b. Levi].188op. cit., V, pp. 31, 96, 165.
GEMARA. Seraḥ, as it is written, I am of them that are peaceable and faithful in Israel1892 Sam. 20, 19, E.V. we are of them, etc.; the words which the wise woman spoke in the name of the people of the city. Here the words are applied to another wise woman, Serah. [which is interpreted,] It is I who completed the number of entrants to the Garden of Eden. Bithiah the daughter of Pharaoh, as it is written, And his wife Hajehudijah bore Jered the father of Gedor … and these are the sons of Bithiah the daughter of Pharaoh whom Mered took.1901 Chron. 4, 18. God said, ‘I will call Moses by no other name than she called him’,191Cf. Ex. 2, 10. as it is stated, God called unto him out of the midst of the bush, and said: Moses, Moses.192ibid III, 4. To this David alluded when he exclaimed, He sent from on high, He took me; He drew me out of many waters.1932 Sam. 22, 17; Ps. 18, 17. [It is written,] And she called his name Moses, and said: Because I drew him out of the water.194Ex. 2, 10. The Holy One, blessed be He, said, ‘Because she caused salvation to come to Israel and brought them forth to life, behold, I will prolong her life’. He [also] said, ‘I have made a covenant with your fathers and they followed in the path of their fathers. This woman, however, who has forsaken her royal status and attached herself to you, shall I not reward her?’
In what did Hiram, king of Tyre, earn his merit? Because he built a Tabernacle as Moses did; as it is written, Even all these vessels.1951 Kings 7, 45. In the Heb. text the word for these is so spelt that it could be read ’ohel which is reminiscent of the ’ohel mo‘ed, ‘the tent of meeting’, which Moses erected. To what does the word these allude? To the tent of meeting. [Why did] Ebed-melech the Ethiopian [enter Paradise alive]? Because he brought up Jeremiah [from the dungeon], as it is written, And Ebed-melech the Ethiopian said unto Jeremiah, etc.196Jer. 38, 12f. [Why did] Eliezer [enter Paradise alive]? Because he prayed on Abraham’s behalf. On what occasion? When he said, O Lord, the God of my master Abraham, send me, I pray Thee, good speed this day,197Gen. 24, 12. and it is further written, Because the Lord thy God sent me good speed.198ibid. XXVII, 20. Jacob said this to his father. And whence do we know that the latter one199Jacob. [entered Paradise alive]? For it is written, And he brought him wine, and he drank;200ibid. XXVII, 25. and it further states, See, the smell of my son is as the smell of a field which the Lord hath blessed.201ibid. 27, i.e., the Garden of Eden. Jacob, according to tradition, brought the vine from the Garden of Eden; cf. Midrash Rabbah, Genesis, LXV, 22 (Sonc. ed., p. 599): ‘When Jacob went in to his father, the Garden of Eden entered with him’.
And the grandson of R. Judah the Prince? For this we have a tradition. And R. Joshua b. Levi? For this too we have a tradition. And whence do we know it of Jabez? For it is written, And Jabez called on the God of Israel … and that Thy hand might be with me.2021 Chron. 4, 10. Some derive it from here, And that Thou wouldest work deliverance from evil, that it may not pain me.203ibid. Whence do we know that evil means death? As it is written, The righteous is taken away from the evil to come;204Isa. 57, 1. and it has been taught: But for the ills that come upon the world, the righteous would not be taken away before their time. And Jabez prayed concerning himself, That it may not pain me, [and then it is written,] And God granted him that which he requested.2051 Chron. 4, 10.
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Tractate Soferim
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]
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Avot D'Rabbi Natan
Rabbi Yehoshua ben Levi said: When I know that the Temple is going to be built again between the territories of Judah and Benjamin, I will go and prepare the fields of Jericho. And who ate the produce of those fields during all those years? The Kenites, the descendants of Moses’ father-in-law, as says (Judges 1:16), “And the Kenites, the descendants of Moses’ father-in-law, went up from the City of Palms.”
He also said: When the Holy Blessed One removed His Presence, He promised to give a great reward in the future to Jethro and his descendants. [How do we know] that the descendants of Jethro were supported from charity in the meantime? Because of what it says (I Chronicles 2:55), “The families of the tribes that dwelled at Jabez,” and then (I Chronicles 4:23), “They were the potters, who dwelled in the plantations.” (They were great men, owners of houses, fields, and vineyards. And because of the work of the King of all kings, the Holy Blessed One, they dwelled there) in the king’s service. So then where did they go? They went to Jabez to study Torah, and there they became a people of God. (At that time) Jabez was a good and righteous man, a man of truth and piety, and he would sit and teach Torah, as it says (I Chronicles 4:10), “And Jabez called out to the God of Israel, saying [if You bless me…and God granted his request].”
He also said: When the Holy Blessed One removed His Presence, He promised to give a great reward in the future to Jethro and his descendants. [How do we know] that the descendants of Jethro were supported from charity in the meantime? Because of what it says (I Chronicles 2:55), “The families of the tribes that dwelled at Jabez,” and then (I Chronicles 4:23), “They were the potters, who dwelled in the plantations.” (They were great men, owners of houses, fields, and vineyards. And because of the work of the King of all kings, the Holy Blessed One, they dwelled there) in the king’s service. So then where did they go? They went to Jabez to study Torah, and there they became a people of God. (At that time) Jabez was a good and righteous man, a man of truth and piety, and he would sit and teach Torah, as it says (I Chronicles 4:10), “And Jabez called out to the God of Israel, saying [if You bless me…and God granted his request].”
Ask RabbiBookmarkShareCopy
Avot D'Rabbi Natan
Rabbi Yehoshua ben Levi said: When I know that the Temple is going to be built again between the territories of Judah and Benjamin, I will go and prepare the fields of Jericho. And who ate the produce of those fields during all those years? The Kenites, the descendants of Moses’ father-in-law, as says (Judges 1:16), “And the Kenites, the descendants of Moses’ father-in-law, went up from the City of Palms.”
He also said: When the Holy Blessed One removed His Presence, He promised to give a great reward in the future to Jethro and his descendants. [How do we know] that the descendants of Jethro were supported from charity in the meantime? Because of what it says (I Chronicles 2:55), “The families of the tribes that dwelled at Jabez,” and then (I Chronicles 4:23), “They were the potters, who dwelled in the plantations.” (They were great men, owners of houses, fields, and vineyards. And because of the work of the King of all kings, the Holy Blessed One, they dwelled there) in the king’s service. So then where did they go? They went to Jabez to study Torah, and there they became a people of God. (At that time) Jabez was a good and righteous man, a man of truth and piety, and he would sit and teach Torah, as it says (I Chronicles 4:10), “And Jabez called out to the God of Israel, saying [if You bless me…and God granted his request].”
He also said: When the Holy Blessed One removed His Presence, He promised to give a great reward in the future to Jethro and his descendants. [How do we know] that the descendants of Jethro were supported from charity in the meantime? Because of what it says (I Chronicles 2:55), “The families of the tribes that dwelled at Jabez,” and then (I Chronicles 4:23), “They were the potters, who dwelled in the plantations.” (They were great men, owners of houses, fields, and vineyards. And because of the work of the King of all kings, the Holy Blessed One, they dwelled there) in the king’s service. So then where did they go? They went to Jabez to study Torah, and there they became a people of God. (At that time) Jabez was a good and righteous man, a man of truth and piety, and he would sit and teach Torah, as it says (I Chronicles 4:10), “And Jabez called out to the God of Israel, saying [if You bless me…and God granted his request].”
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