Talmud su Giosuè 24:24

They came back and asked him: What is that which is written (Jos. 24:19): “For He is a holy God.” He answered them, it is not written: “they”, but “He,” “He is a jealous God.” His students told him: Teacher, these you pushed away with a stick, what can you answer us? Rebbi Isaac said, He is holy in all kinds of holiness, as Rebbi Yudan said in the name of Rebbi Aḥa: The Holy One, praise to Him, is holy in all kinds of holiness. His speech is in holiness, His throning is in holiness, the baring of His arm is in holiness, God is awesome and majestic in holiness. His way is in holiness, (Ps. 77:14) “God, Your way is in holiness.” His walking is in holiness, (Ps. 68:25) “the course of my God, my King, in holiness.” His throning is in holiness, (Ps. 47:9) “God throned on His holy throne.” His speech is in holiness, (Ps. 60:8) “God spoke [in His holiness].” The baring of His arm is in holiness, (Is. 52:10) “The Eternal bared His holy arm.” He is awesome and glorious in holiness, (Ex. 15:11) “Who is like You, glorious in holiness!”

HALAKHAH: ⁷⁷This explains the expression in the Mishnah, “he starts with ignominy.” The Babli 116a reports that this is the Galilean version; the autochthonous Babylonian version was different. (The name tradition in modern prints of the Babli is unreliable; it is discussed in detail in The Scholar’s Haggadah pp. 252–255.) Rav said, a priori he has to start with⁷⁸Jos. 24:2–4. your forefathers always lived on the far side of the River, etc. But I took your father Abraham from the far side of the River, etc And I increased. Rebbi Aḥa said, the ketib is וארב. How may quarrels I made for him before I gave him Isaac⁷⁹The word is explained not from the root רבה “to increase” but ריב “to quarrel”.. Another explanation, I prepared an ambush for him⁸⁰Root ארב “to ambush”.. If he would sin, to repay him, if he would acquire merit, to reward him.

¹³²This paragraph is R. Ismael’s argument to show that the husband’s inheriting his deceased wife’s properties, if not explicit in the Torah, at least was established practice already in the time of Joshua (Sifry Num. 134.) A different explanation of the verses quoted here is given in the Babli, 113a.“Segub fathered Jair,¹³³1Chr. 2:22. The verse states that Jair, a Calebite, had 23 villages in the land of Gilead (Manasseh).” etc. From where did Jair have cities on Mount Gilead? But he married a woman from the daughters of Manasse who died and he inherited from her. If you would say that the inheritance from a wife was not a word of the Torah it should not say that “Jair had” but that “Segub had.¹³⁴In v. 21 it is reported that Jair’s grandfather Hezron married a Gileadite wife. If the property came through her, the verse should have attributed ownership to her son Segub, rather than her grandson Jair.” Similarly, “Eleazar ben Aaron died.¹³⁵Jos. 24:33, “they buried him on his son Phineas’s hill which had been given to him on the Mountain of Ephraim.”” From where did Phineas have property on the Mountain of Ephraim? But he married a woman from the daughters of Ephraim and inherited from her. If you would say that the inheritance from a wife was not a word of the Torah it should say that “Eleazar had” not that “Phineas had.¹³⁶As Rashi ad. loc. intimates, one cannot say that the tribe of Ephraim gave Phineas property among themselves since the Torah explicitly excluded priests from receiving any land outside the Levitic cities (Deut. 18:1). Therefore, ownership of property outside such cities must be by inheritance from a non-priestly wife. The tribal affiliation of Eleazar’s father-in-law Puṭiel (Ex. 6:25) is not known.”