Talmud su I Re 6:41

HALAKHAH: “There are four New Year’s Days,” etc. It is written⁴Ex. 12:2. The verse establishes that months are counted from the month of the spring equinox, post-exilic (Accadic) called Nisan., this month shall be for you the head of the months. For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees⁵It is clear from Lev.25 that Sabbaticals and Jubilees are counted from the end of the agricultural year in the month of the fall equinox. nor for planting⁶To determine the years of `orlah, when no fruit may be taken. nor for vegetables⁷To determine the year for purposes of the tithe since inferred from Deut. 14:22, which requires agricultural tithe being given year by year, that no tithe may be given from produce of one year for produce grown in another.. And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: It is written⁸2Chr.3:2., he started to build in the second month, in the second,⁹The text is ambiguous. The later derivations read it as a repetition: He started to build in the second month, the second month of the fourth year; in the style of Gen. 8:5. If the same number is used to describe the month in the sequence of months and the month in the year, it follows that the year must start with month one. in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Or is it only the second in the month? Any place where the second day in the month is intended it is explicit¹⁰This is how the unofficial Targum of 2Chr.3:2 reads it: He started to build on the second day of the second month of the fourth year; a reading also rejected in the Babli 3a since it always is stated as “day nin the month.”. Or is it only the second in the week? We do not find this count in the Torah¹¹Babli 3a.. But is it not written, it was evening and it was morning, the second day¹²Gen. 1:8.? One makes no inferences from the Creation of the World¹³Since they are God’s days, not human days.. Which one is the second of the months and which one is the second of the years¹⁴In 2Chr.3:2.? Rebbi Ḥanania and Rebbi Mana. One said, he started to build in the second month, that is the second of the months; in the second, that is the second in the year. But the other one, even if you switch it does not change anything. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa understood it from the following: This month is for you, an exclusion. The first it be for you, [an exclusion.] An exclusion after an exclusion is to include¹⁵A general principle in both Talmudim. Peah6:9 Note 154, Yebamot 12:1 Note10, Soṭah 9:2 Note 63, Horaiot1:1 Note 9 q. v., Megillah4:4 75b l.14; Babli Megillah23b, Yoma43a, Bava qamma15b, Bava batra15a, Sanhedrin15a,44b,66a, Makkot9b, Ševuot7b, Menaḥot9b,67a, Ḥulin132a. for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan said: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Ḥiyya bar Joseph: He started to build in the second month, that is the second of the months; in the second, that is the second in the year. And when he says, in the fourth year of his reign, it bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Samuel stated and disagreed¹⁶He holds that the count of years depends on the political circumstances.: In the third month of the Israelites’ exodus from Egypt¹⁷Ex. 19:1.. From here that one counts months from the exodus from Egypt. Not only months, from where years? The Eternal spoke to Moses in the wilderness of Sinai in the second year¹⁸Num. 9:1.. Not only at that time, from where later? In the fortieth year of the Israelites’ exodus from Egypt¹⁹Num. 33:38. Babli 2b. Not only temporarily, from where for later generations? It was in the 480th year of the Israelites’ exodus from Egypt²⁰1K.6:1., etc. After the Temple had been built they started to count from its building: It was at the end of twenty years after Salomon built the two houses²¹1K. 9:1.. They did not merit to count from its building, they started counting from its destruction: In the twenty-fifth year of our exile, on New Year’s Day, on the tenth of the month²²Ez. 40:1. In a Jubilee year, New Year’s day is moved to the Day of Atonement; cf. the author’s edition of Seder Olam(Northvale 1998), pp. 118–119, Note 4., etc. They did not merit to count for themselves, they started counting regnal years, [as it is written,] in year two of Darius²³Ḥaggai1:1.; in year three of Cyrus, king of Persia²⁴Dan. 10:1.. And I am saying, ⁸2Chr.3:2.he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan.

“With one cubit between them.” Rebbi Hila said, this⁵⁴That in contrast to the First temple, the Second had two gobelins, the interior one belonging to the Holiest of Holies and the exterior one belonging to the Temple Hall, with a cubit in between. The problem whether the cubit between interior and exterior gobelins belongs to the Temple Hall or the Holies of Holies is quoted as undecidable in Kilaim 8:5 where part of the text is found (Notes 93–95) and Babli 52a. is hinted at as we have stated there⁵⁵Mishnah Middot 4:7., “One cubit taraqsin, twenty cubits for the building of the Holiest of Holies.” What is “one cubit taraqsin”? Rebbi Jonah from Bostra said, “confusion”, what is inside-outside⁵⁶Jastrow’s conjecture that טרקסין is Greek τάραξιν, accusative of τάραξις, “confusion”; cf. Kilaim 8:5 Note 93.. Rebbi Yose said, since it is written⁵⁷1K. 6:17., forty cubits was the House, that is the inner Temple, it means that it is counted inside. Rebbi Mana said to him, but it is written⁵⁸2Chr. 3:8. Since the reports about the first Temple do not mention the cubit in between, all they prove is that the interior gobelin belongs to the Holiest of Holies and the exterior one to the Temple Hall., he made the building of the Holiest of Holies,…, twenty cubits, it means that it is counted outside. What is the rabbis’ reason? The gobelin shall separate for you⁵⁹Ex. 26:33. This is R. Yose’s (the Tanna) reason that only one gobelin is possible between the Temple Hall and the Holiest of Holies. How can the rabbis explain the verse?, etc.? What does Rebbi Yose do with this⁶⁰In this and the next sentence, the places of “R. Yose” and “the rabbis” have to be switched since the simple meaning of the verse supports R. Yose. Tosephta 2:12. Between the Holiest of Holies above and the Holiest of Holies below⁶¹The rabbis will dispute that even in the first Temple there was only one gobelin. Since there must be an opening for the High Priest to enter the Holiest of Holies, a complete separation so that the Holiest of Holies cannot be seen from the Temple Hall requires a minimum of two gobelins, one being closed at the place where the other is open. But on the roof of the building there was only one separating line.. Do the rabbis not have this? They have it as we have stated⁶²Mishnah Middot 4:5., “the impression of pebbles⁶³Greek ψῆφος. distinguish above between holy and the Holiest of Holies.”

¹⁴⁸This text is from Sheqalim3:1, Notes 13–20, q. v. There, we have stated: “Rebbi Meïr says, on the first of Elul is the New Year for animal tithes. Ben Azzai says, those born in Elul are to be tithed separately.” Rebbi Ḥuna said, The reason of Rebbi Meïr: Up to that point they finish to give birth from the old ones; after that they start to give birth from the new ones. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: The reason of Rebbi Eleazar and Rebbi Simeon, the rams are mounting the ewes, these are the early ones, and the valleys are clothed in grain, these are the late ones, they are friends and also are tithed, both enter the corral to be tithed. Ben Azzai said, since these are saying this and those are saying that, those born in Elul should be tithed by themselves. How is this? If there were born in his flock five in Av, five in Elul, and five in Tishre, they do not combine. If there were born in his flock five in Av and five in Tishre, they combine. [This implies that Ben Azzai was colleague and student of Rebbi Aqiba]¹⁴⁹Corrector’s addition, erroneous as shown by the text in Sheqalim. and Ben Azzai decides between his students. Rebbi Jeremiah, Rebbi Miasha in the name of Rebbi Samuel bar Rav Isaac: For so disagreed the fathers of the world. Who are the fathers of the world? Rebbi Jonah stated before Rebbi Jeremiah: Rebbi Ismael and Rebbi Aqiba. This implies that Ben Azzai was colleague and student of Rebbi Aqiba. If you are saying that he was his teacher, is there anybody who says to his teacher, [“since these are saying this and those are saying that”? Rebbi Abun in the name of Rebbi Samuel bar Rav Isaac understood it from the following²⁰1K.6:1.: “Ben Azzai said to him, we are sorry about their disagreement, and you come to find us disagreement where they are concurring.” This implies that Ben Azzai was colleague and student of Rebbi Aqiba. If you are saying that he was his teacher, is there anybody who says to his teacher,]¹⁵⁰Added by the corrector from Sheqalim. The “etc.” at the end shows that the scribe from the start did not intend to copy the entire argument. “you come to find us disagreement”, etc?

HALAKHAH: From where years¹⁵⁸That the Pentateuch counts years from the Fall equinox.? One verse says¹⁵⁹Ex. 23:16., the festival of gathering at the end of the year, and another verse says¹⁶⁰Ex. 34.22., the festival of gathering at the turn of the year. Which month contains a festival, and a turning point, and the year starts from it? Which one is this? It is Tishre. If you would say Ṭevet, there is a turning point¹⁶¹The winter solstice. but neither festival nor gathering. If you would say Nisan, there is a turning point¹⁶²The spring equinox. and a festival, but no gathering. If you would say Tamuz, there is a turning¹⁶³The summer solstice. point and gathering but no festival. So which one is this? It is Tishre. The colleagues said before Rebbi Jonah: should it not be Tamuz? He told them, it is written, in the seventh month¹⁶⁴Num. 28:24., and your are saying so? They said to him, should it not be Tamuz¹⁶⁵Maybe the month of the fall equinox should be called “Tamuz”.? He said to them, from here on you are quarrelling with me about names of months? As Rebbi Ḥanina said, the names of the months ascended with them from Babylonia. Originally, in the month of Ethanim¹⁶⁶1K. 8:2., in which the Patriarchs were born, and the Patriarchs died, and the Mothers were remembered¹⁶⁷One cannot say that Sarah and Rebecca became pregnant in Tishre, this would contradict the statement that Abraham, Isaac, and Jacob were born in Tishre. So one has to say that in that month the Divine decree was passed that the mothers should become pregnant. The language is taken from Gen. 21:1. Babli Berakhot29a.. Originally, in the month of Bul¹⁶⁸1K. 6:37., where the leaves are falling, and the earth is made into lumps; where one mixes for domestic animals in the house¹⁶⁹Because in November there is little food to be found in the fields.. Originally, in the month of Ziw¹⁷⁰1K. 6:2, misquoted., which is the splendor of the world, when plants are recognized and trees recognized¹⁷¹In Nisan the growth on newly sown fields is recognizable and fruit trees are blossoming.. From then onwards¹⁷²After the Babylonian exile., it was in the month of Nisan of year twenty¹⁷³Neh. 2:1.; it was in the month of Kislew of year twenty¹⁷⁴Neh. 1:1.; in the tenth month, this is the month of Ṭevet¹⁷⁵Esth.2:16.. Rebbi Simeon ben Laqish said, also the names of angels were in their hands from Babylonia. Originally, there flew to me one of the Seraphim¹⁷⁶Is. 6:6.; Seraphim standing over Him¹⁷⁷Is. 6:2.. From then on, but the man Gabriel¹⁷⁸Dan. 9:21.; but your lord Michael¹⁷⁹Dan. 10:21..

HALAKHAH: From where years¹⁵⁸That the Pentateuch counts years from the Fall equinox.? One verse says¹⁵⁹Ex. 23:16., the festival of gathering at the end of the year, and another verse says¹⁶⁰Ex. 34.22., the festival of gathering at the turn of the year. Which month contains a festival, and a turning point, and the year starts from it? Which one is this? It is Tishre. If you would say Ṭevet, there is a turning point¹⁶¹The winter solstice. but neither festival nor gathering. If you would say Nisan, there is a turning point¹⁶²The spring equinox. and a festival, but no gathering. If you would say Tamuz, there is a turning¹⁶³The summer solstice. point and gathering but no festival. So which one is this? It is Tishre. The colleagues said before Rebbi Jonah: should it not be Tamuz? He told them, it is written, in the seventh month¹⁶⁴Num. 28:24., and your are saying so? They said to him, should it not be Tamuz¹⁶⁵Maybe the month of the fall equinox should be called “Tamuz”.? He said to them, from here on you are quarrelling with me about names of months? As Rebbi Ḥanina said, the names of the months ascended with them from Babylonia. Originally, in the month of Ethanim¹⁶⁶1K. 8:2., in which the Patriarchs were born, and the Patriarchs died, and the Mothers were remembered¹⁶⁷One cannot say that Sarah and Rebecca became pregnant in Tishre, this would contradict the statement that Abraham, Isaac, and Jacob were born in Tishre. So one has to say that in that month the Divine decree was passed that the mothers should become pregnant. The language is taken from Gen. 21:1. Babli Berakhot29a.. Originally, in the month of Bul¹⁶⁸1K. 6:37., where the leaves are falling, and the earth is made into lumps; where one mixes for domestic animals in the house¹⁶⁹Because in November there is little food to be found in the fields.. Originally, in the month of Ziw¹⁷⁰1K. 6:2, misquoted., which is the splendor of the world, when plants are recognized and trees recognized¹⁷¹In Nisan the growth on newly sown fields is recognizable and fruit trees are blossoming.. From then onwards¹⁷²After the Babylonian exile., it was in the month of Nisan of year twenty¹⁷³Neh. 2:1.; it was in the month of Kislew of year twenty¹⁷⁴Neh. 1:1.; in the tenth month, this is the month of Ṭevet¹⁷⁵Esth.2:16.. Rebbi Simeon ben Laqish said, also the names of angels were in their hands from Babylonia. Originally, there flew to me one of the Seraphim¹⁷⁶Is. 6:6.; Seraphim standing over Him¹⁷⁷Is. 6:2.. From then on, but the man Gabriel¹⁷⁸Dan. 9:21.; but your lord Michael¹⁷⁹Dan. 10:21..

Rav Hamnuna the scribe asked Rebbi Ḥanina: One verse says, “its height thirty cubits,⁴⁵1K. 6:2.” and another verse says, “its height twenty cubits.⁴⁶1K. 6:20.” He had never heard this and they could not answer him anything. He asked Rebbi Jeremiah, who told him, from the ground up thirty cubits, from the inner room up twenty cubits. Rebbi Abbahu said, destroy the inner room⁴⁷The explanation given by R. Jeremiah is impossible; the inner room (the Holiest of Holies) was level with the Temple hall.! The inner room was standing from the ground to the beams, as it is written, “covered with cedar from the ground to the beams.⁴⁸There is no such verse. A close verse is 1K. 7:7, “covered with cedar from ground to ground,” but it refers to Solomon’s court, not the Temple. Possibly the reference is to 1K. 6:16: “He built twenty cubits from the side of the Temple cedar siding from the ground to the walls,” meaning that walls were constructed differently above and below twenty cubits’ height.” But from the ground up thirty cubits, from the Cherub up twenty cubits. Rebbi Tanḥuma said, it is an aggadic tradition that the space in the inner room not be counted. Rebbi Levi said, the space occupied by the Ark is not counted⁴⁹What he wants to say is that the bodies of the Cherubim were not counted since v. 24 states that each wing of the Cherubim was 5 cubits, and v. 27 that the total span from one extreme wingtip to the other was 20 cubits, leaving no room for the bodies of the Cherubim.. Rebbi Levi said, and it was stated in the name of Rebbi Jehudah ben Rebbi Illai, the Ark stands in the middle and divides the room, ten cubits in every direction of the compass.

Rav Hamnuna the scribe asked Rebbi Ḥanina: One verse says, “its height thirty cubits,⁴⁵1K. 6:2.” and another verse says, “its height twenty cubits.⁴⁶1K. 6:20.” He had never heard this and they could not answer him anything. He asked Rebbi Jeremiah, who told him, from the ground up thirty cubits, from the inner room up twenty cubits. Rebbi Abbahu said, destroy the inner room⁴⁷The explanation given by R. Jeremiah is impossible; the inner room (the Holiest of Holies) was level with the Temple hall.! The inner room was standing from the ground to the beams, as it is written, “covered with cedar from the ground to the beams.⁴⁸There is no such verse. A close verse is 1K. 7:7, “covered with cedar from ground to ground,” but it refers to Solomon’s court, not the Temple. Possibly the reference is to 1K. 6:16: “He built twenty cubits from the side of the Temple cedar siding from the ground to the walls,” meaning that walls were constructed differently above and below twenty cubits’ height.” But from the ground up thirty cubits, from the Cherub up twenty cubits. Rebbi Tanḥuma said, it is an aggadic tradition that the space in the inner room not be counted. Rebbi Levi said, the space occupied by the Ark is not counted⁴⁹What he wants to say is that the bodies of the Cherubim were not counted since v. 24 states that each wing of the Cherubim was 5 cubits, and v. 27 that the total span from one extreme wingtip to the other was 20 cubits, leaving no room for the bodies of the Cherubim.. Rebbi Levi said, and it was stated in the name of Rebbi Jehudah ben Rebbi Illai, the Ark stands in the middle and divides the room, ten cubits in every direction of the compass.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: There are six unresolved doubts. The caper-bush among trees following the House of Shammai⁸⁶In Halakhah 5:6, the House of Shammai make the capeṛbush subject to the restrictions both of vegetables and of trees (Note 92)., clay vessels like potash vessels following the House of Shammai⁸⁷Tosephta Kelim Baba Qama 2:1: “Vessels made of potash, the House of Shammai say they may become impure from the inside and their airspace like clay vessels and from the outside like metal vessels.” Clay vessels cannot become impure if an impurity touches their outside, cf. Berakhot Chapter Eight, Note 51., the squirrel mole among the crawling things following the House of Shammai⁸⁸In the Mishnah here.; the Egyptian bean among seed-vegetables⁸⁹Halakhah 3:2., the hermaphrodite among humans⁹⁰Whether he is treated as a male or a female. This is detailed in Tosephta Bikkurim 2., the koi among wild animals according to everybody⁹¹Tosephta Bikkurim 2:1. Hulin 80a: "Koi is the wild goat; some people say it comes from a male goat and a female deer. Rebbi Yose said, koi is a separate species and the Sages were unable to decide whether it follows the rules of domesticated animals or those of wild animals." The difference between domesticated and wild kasher animals is explained in Chapter 1, Note 104.. Rebbi Ḥama bar Uqba said, also the ṭrīqsīn cubit⁹²The space in the Temple between the holy and the holiest of holies parts. The problem is whether it is part of the Temple hall or of the holiest of holies.. What is the ṭrīqsīn cubit? Rebbi Jonah from Bostra said, confusion⁹³Jastrow’s explanation is Greek τάραξιν, accusative of τάραξις “confusion”. [Maimonides (Commentary to Middot 4:7) declares the word to be the name of the dividing wall in the first Temple.] A Gaonic commentary to Yoma explains טרקסין by an Arabic word בראסתג of unknown meaning. Arukh and Rashi declare טרקסין (spelling of Mishnah Middot 4:7) to be a Greek word and “inside-outside” its meaning. Compare Latin intro, adv. “inside” and extra, adv. “outside” for composite inTREXtra (E. G.)., “what is inside-outside?” Rebbi Yose said, since it is written (1K. 6:17) “forty cubits was the House, that is the inner Temple,” it means it is counted inside⁹⁴Since no provision is made for the wall, the wall is not part of the main part of the main room of the Temple but must be under the rules of the holiest of holies.. Rebbi Mana said to him, but it is written (2Chr. 3:8) “He made the holiest of holies twenty cubits long and ten wide,⁹⁵That verse is badly misquoted: ויעש את בית קדשי הקדשים ארכו על פני רחב הבית אמות עשרים ורחבו אמות עשרים. It makes no difference for the objection.” that means it is counted outside.

Closed gold, which makes all other kinds of gold look like silver. Rebbi Samuel bar Rav Isaac said, it is written, And seven thousand talents of refined silver to cover the walls of the House¹⁰⁹1Chr. 29:4, in the list of preparations David made for the Temple to be built by Solomon.. The entire House he covered with gold¹¹⁰1K. 6:22, in the report on the actual building of the Temple., and you are saying so¹¹¹Why is silver suddenly called gold?? But it was making all other kinds of gold look like silver.

Rebbi Joshua ben Levi said: (1Kings 6:17) “That is the Temple לִפְנָי”, Inside²³²The word לפנים is missing in the Rome manuscript and in the quotes in Yalqut; it seems to be a marginal gloss that found its way into the text, to explain the unintelligible term לִפְנָי that in 1Kings really seems to mean what Rabbinic לִפְנִים “inside” expresses. [There is an expression in the Babylonian Talmud for the Holiest of Holies, לפני ולפנים, which probably should be vocalized לִפְנָי וְלִפְנִים, based on this Yerushalmi.] The explanation here suggests to read לִפְנָי as shorthand for לְפָנִים פּוֹנִים, “for faces to turn.”. A Temple towards which all turn. So far when it²³³The Temple. The problem is, how do we know to pray in the direction of the Temple after its destruction. is standing. In its destruction, from where? Rebbi Abun said (Cant. 4:4): “Built for talpiot”, a mound (תל) on which all mouths (פיות) pray, in Grace, recitation of Shema, and Amidah. In Grace, “Builder of Jerusalem”. In Amidah, “God of David Who builds Jerusalem²³⁵The standard Yerushalmi ending for benediction 14, see above Note 146.”. In the recitation of Shema‘, “He Who spreads a hut of peace over us and His people Israel, Consoler of Zion and Builder of Jerusalem.²³⁶The first part of this blessing is the Babylonian (current) version of the second benediction after the Shema‘ on Sabbaths and holidays. The entire benediction was the Yerushalmi version for everyday. The phrase “Consoler of Zion” is missing in the Leyden manuscript and Venice print but it is in the Rome manuscript and Genizah fragments and is supported by what is known of the Israeli prayer rites in the times of the Cairo Genizah.”

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.”