Talmud su Salmi 16:9

The following seven patriarchs have gone to their eternal rest with great honour and worms and maggots had no dominion over them, viz.: Abraham, Isaac, Jacob, Moses, Aaron, Miriam and their father Amram.⁴²In B.B. 17a (Sonc. ed., p. 86), ‘and Benjamin the son of Jacob’. Some say: Also David, as it is stated, Therefore my heart is glad, and my glory rejoiceth; my flesh also dwelleth in safety.⁴³Ps. 16, 9, the last words being understood as ‘unaffected by worms’.

BARAITHA. Subordinate your will to the will of Heaven; for so we find that Jacob did not kiss Joseph.
GEMARA. Why did he not kiss him? He thought that, since he was away from home, women may have led him astray because of his beauty; as it is written, And he presented himself unto him, and fell on his neck.¹²¹Gen. 46, 29, which does not mention Jacob kissing his son. [Joseph] wanted to kiss him but he would not let him do so, as it is written, And he wept on his neck a good while.¹²²ibid., a good while is explained that Joseph kept on weeping but Jacob still did not kiss him. That is to say, he [only] kissed him when he died, as it is written, And wept upon him, and kissed him.¹²³ibid. L, 1. Joseph said, ‘Thirty-nine years have [passed] before him¹²⁴i.e. it was thirty-nine years since Joseph left home. As Jacob lived in Egypt seventeen years (ibid. XLVII, 28), Joseph must have been separated from his father twenty-two years. and I have not kissed my father’s mouth, and now shall I bury him without kissing him?’ That is the meaning of what is written, And Israel beheld Joseph’s sons and said: Who are these?¹²⁵ibid. XLVIII, 8. Did he not know until then who they were? But [Jacob] inquired of him whether they had been born in wedlock,¹²⁶lit. ‘with a kethubah’, i.e. according to the Hebrew marriage law. and when he showed him the kethubah his mind became at rest and he kissed them for the sake of Joseph.
Raba said: Infer from this that [Joseph] was aroused sexually by her;¹²⁷viz. Potiphar’s wife (ibid. XXXIX, 7ff), otherwise Jacob would not have doubted Joseph’s moral purity. for should you say that he was not aroused by her, it has been taught:¹²⁸B.M. 83b (Sonc. ed., pp. 478f.). The reference is to the story of R. Eleazar b. Simeon, who had a man arrested because of his insolence towards him and subsequently hanged. R. Eleazar regretted his action, but was assured by his disciples that the man must have been guilty of a capital crime. On hearing this, he felt relieved and reassured that his own body would not decompose after his death. He laid his hand upon his heart¹²⁹lit. ‘his inwards’, and similarly in the continuation. and exclaimed, ‘Rejoice my heart, rejoice my heart! If matters about which you are doubtful are so,¹³⁰i.e. seem to be just. He was doubtful whether the man deserved hanging. how much more those about which you are certain! I am confident that neither worms nor decay will have power over you’. He applied to himself the verse, My flesh also dwelleth in safety.¹³¹Ps. 16, 9. Now he¹³²viz. R. Eleazar; and yet he felt assured that the worms would have no power over his body. is not mentioned among those [over whom the worms have no dominion],¹³³Cf. B.B. 17a (Sonc. ed., p. 86): ‘There are seven over whom the worms had no dominion, viz. Abraham, Isaac and Jacob, Moses, Aaron and Miriam, and Benjamin, son of Jacob’. how much more so Jacob who is mentioned!¹³⁴How could Jacob then doubt the innocence of Joseph, seeing that the sin of suspecting the innocent would have lost him that privilege? Therefore [we must say] that Jacob held back from kissing Joseph because of what he saw by means of the Holy Spirit.¹³⁵He was inspired by God to do so in order that Joseph should not communicate her moral impurity to him. And where is this¹³⁶Joseph’s moral impurity. alluded to? As it is written, But his¹³⁷i.e. Joseph’s. bow abode firm;¹³⁸Gen. 49, 24. The word bow is found in both the passages cited. On the exegetical rule of Gezerah Shawah, inference from analogous phraseology, what applies to one applies also to the other. In Hab. the bow is described as being bare, ‘eryah, which is equated with ‘erwah, ‘forbidden intercourse’. Consequently the use of bow in connection with Joseph indicates that there was an occasion when he was aroused sinfully. and it is written there, Thy bow is made quite bare.¹³⁹Hab. 3, 9. The Heb. maṭṭeh can mean ‘rod’ or ‘tribe’. The Rabbinic interpretation is that God swore to Jacob that the tribes descended from him would be pure. What caused him to be saved? Sworn are the rods of the word. Selah. What is the meaning of Selah?¹⁴⁰The word. Selah is by a process of analogy equated with the words the God of Jacob … Selah; that is to say, the word sworn by the God of Jacob to him. It is to be taken in the sense of The God of Jacob … Selah.¹⁴¹Ps. 46, 12. It was quoted in refutation, And it came to pass, when Laban heard the tidings of Jacob his sister’s son, that he ran to meet him, and embraced him, and kissed him¹⁴²Gen. 29, 13.—is not this a case where an inference from minor to major is to be drawn? If of Laban who kissed idols and harlots it is so written,¹⁴³That he kissed Jacob. Joseph who did not kiss these [yet did not kiss Jacob]! Perhaps the verse should not have written this, but it points to Jacob’s merit. [It indicates,] And he [Laban] ran to meet him, i.e. he wanted to kiss him but [Jacob] would not permit him; he then embraced him again to kiss him, whereupon he struck [Laban] on his cheek. This may be proved from the fact that it is written wayyenashsheḳ¹⁴⁴There are two Heb. roots with the same letters, one meaning ‘to kiss’ and the other ‘to be equipped with weapons’, and the verb in the verse is given the second sense, i.e. he attacked him. and not wayyishshaḳ. Hence it is proved; here it is written, And he kissed them¹⁴⁵Gen. 48, 10, where the verb is wayyishshaḳ and denotes an expression of love. and [continues], And embraced them.
What is the difference between wayyishshaḳ and wayyenashsheḳ? The latter¹⁴⁶Which is an intensive form of the verb. indicates [kissing] with the whole body, the former [only] with the mouth. Whence do we know that this is so? For it is written, He kisses [yishshaḳ] the lips that giveth a right answer.¹⁴⁷Prov. 24, 26. Wherever wayyishshaḳ occurs it denotes a [light] impress to be added to the count.¹⁴⁸A single gesture which may form part of a further display of affection subsequently. Come and hear: [It is stated,] And Esau ran to meet him, and embraced him, and fell on his neck and kissed him.¹⁴⁹Gen. 33, 4, the verb being wayyishshaḳ. Is not this [act of kissing] similar to what Laban did? The reply is: Go and see how many teeth were dug into him.¹⁵⁰In the Heb. text the word has dots over the letters, which are taken by the Midrash to indicate that Esau’s real intention was to bite Jacob. [Cf. ARN, p. 165.] And why? Because he [really] wanted to bite him, but at the time his teeth became as [soft as] wax and he knocked his jaws against Jacob’s neck and became weak. To that episode David alluded when he said, Arise, O Lord; save me, O my God; for Thou hast smitten all mine enemies upon the cheek, Thou hast broken the teeth of the wicked.¹⁵¹Ps. 3, 8.

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.