Talmud do Rodzaju 12:8

Be deliberate in judgment. How so? This teaches that a person should carefully deliberate in judgment, for all who are careful in judgment will feel settled about their judgment, as it says (Proverbs 25:1), "These, too, are the proverbs of Solomon, which the men of King Hezekiah of Judah copied." This does not mean they merely copied them, but that they deliberated over them. Abba Shaul says: They did not merely deliberate carefully over them, but explained them. Originally, they would say: Proverbs, and Song of Songs, and Ecclesiastes had to be hidden, for people would recite proverbs that were at odds with Scripture. So they decided to hide them, until the Men of the Great Assembly came along and explained them, as it says (Proverbs 7:7–20), “I saw among the simple, and noticed among the children, a youth with no sense…and behold a woman came up to him, dressed like a prostitute, with a guarded heart. She is restless and rebellious. Her legs are never at home. Sometimes she is outside, sometimes in the streets; she lurks on every corner. She grabs him, and kisses him, and boldly says to him: I made well-being sacrifices; today I fulfilled my vows. That is why I came up to you, seeking you, and have found you. I have draped my couch with covers of dyed Egyptian cloth. I have scented my bed with myrrh, aloes, and cinnamon. Let us go and fill ourselves with love until the morning. Let us indulge in loving. For the man of the house is out, he has gone on the road, far away. He took a bundle of money with him, and will not come back home until the full moon." And in Song of Songs (7:12–13) it is written, "Let us go, my beloved, out into field. Let us spend the night in the villages. We will wake up in the vineyards, and see if the vines have flowered, if its blossoms have opened, and if the pomegranates are in bloom. There I will give my love to you." And in Ecclesiastes (11:9) it is written, "Young man, enjoy your childhood! Let your heart feel good while you are still young! Follow the ways of your heart and the visions of your eyes. But know that for all these things, God will bring you to judgment." And it is written in Song of Songs (7:11), "I am my beloved's, and his desire is upon me." They did not merely deliberate over them, but explained them!
Another interpretation: Be deliberate in judgment. How so? This teaches that a person should carefully consider his words, and not be severe with his words, for one who is severe with his words forgets his words. For so we find with Moses our teacher, that when he was severe with his words he forgot his words. Where do we find that Moses our teacher forgot his words? For it says (Numbers 31:21), "Elazar the priest said to the troops who had come in from the war: This is the decree of the Torah that God has commanded Moses." He commanded Moses, and did not command me? (He commanded Moses, my father's brother, and did not command me?) And where do we find that Moses was severe with his words? For it says with regard to the commanders of the army that (Numbers 31:14), "Moses became angry with the commanders of the army…and he said to them: You have let all the women live!" If so, then what do we learn from the phrase, "all the women"? Rather, this is a reference to the advice that Bil’am the wicked gave regarding Israel, as it is written (Numbers 24:14), “And now, as I go back to my people, and I will advise you as to what this people will do to your people at the end of days.” He said to [King Balak]: This people that you hate, they are hungry for food and thirsty for drink, but they have nothing to eat or drink but manna alone. Go and set up tents, and put food and drink in them, and then place beautiful women inside – the daughters of kings – so that this people will be seduced into worshiping Ba’al Peor, and will fall into the hand of God. Immediately, Balak went and did everything Bil’am the wicked told him. And see what Bil’am the wicked caused to happen to Israel, for twenty-four thousand of them fell, as it says (Numbers 25:9), “And those that died in the plague were twenty-four thousand.” And if Moses our teacher, the greatest of all sages and the father of the prophets, forgot his own words when he became severe with his words, would it not be all the more so with us? This teaches that a person should always consider his words carefully, and not be severe with his words. Ben Azzai said: Be careful with your words, and do not use them wastefully.

The following names are to be divided:³⁹Although each represents one name, it is to be written as two words. Beth-el,⁴⁰e.g. Gen. 12, 8. Beth-’awen,⁴¹Hos. 4, 15, X, 15. Beer-sheba,⁴²E.g. Gen. 21, 31. Ẓofenath-pa’neaḥ, [37b] Poṭi-fera,⁴³ibid. XLI, 45. E.V. Zaphenathpaneah and Poti-phera. Ben-’oni,⁴⁴ibid. XXXV, 18. Yedid-yah,⁴⁵2 Sam. 12, 25. E.V. Jedidiah. Halelu-yah.⁴⁶E.g. Ps. 111, 1, ‘praise ye the Lord’. E.V. prints it as one word. V and H add: וחרה אף וחרה אפי, and the anger [of the Lord] was kindled, My wrath shall wax hot (Ex. 22, 23; Num. 11, 10). R. Jose says: These must not be divided.⁴⁷But written as one word. All, however, agree that there must be no breaking up of ‘Ammi’el,⁴⁸A name meaning ‘God is with me’ (e.g. Num. 13, 12). Another reading is עזיאל, ‘God is my strength’ (e.g. Ex. 6, 18). ‘Amminadab,⁴⁹A name meaning ‘my kinsman is noble’ (e.g. ibid. 23). Ẓuri’el,⁵⁰A name meaning ‘my Rock is God’ (Num. 3, 35). Ẓurishaddai.⁵¹A name meaning ‘my Rock is Shaddai’ (cf. Num. 1, 6).

The following names are to be divided:³⁸Although each represents one name it is to be written as two words. Beth-’el,³⁹e.g. Gen. 12, 8. Beth-’awen,⁴⁰Hos. 4, 15; X, 5. Be’er-sheba‘,⁴¹e.g. Gen. 21, 31. Poṭifera‘,⁴²ibid. XXXV, 18. Ẓafenath-pa‘neaḥ,⁴³ibid. XLI, 45. E.V. Poti-phera and Zaphenath-paneah. [and the words] ḥarah ’af,⁴⁴lit. ‘the anger was kindled’ (cf. Num. 11, 10). ḥarah ’appi.⁴⁵lit. ‘My anger was kindled’ (cf. Ex. 22, 23). R. Jose says: These must not be divided. All agree that there must be no breaking up of ‘Ammiel,⁴⁶A name meaning ‘God is with me’ (e.g. Num. 13, 12). ‘Amminadab,⁴⁷Meaning ‘my kinsman is noble’ (e.g. ibid. 23). Ẓuri’el,⁴⁸The name means ‘my rock is God’ (cf. ibid. III, 35). Ẓurishaddai.⁴⁹A name meaning ‘my rock is Shaddai’ (e.g. ibid. I, 6).