Talmud do Rodzaju 16:19

Rebbi Immi in the name of Rebbi Simeon ben Laqish. The reason of that Tanna: “At the end of ten years since Abram lived in the Land of Canaan¹¹⁷Gen. 16:3; Sarah gave her husband a second wife to have children..” Deduct the years outside the Land¹¹⁸Tosephta 8:5, Babli 64a as tannaitic statement. In both sources, the verse is designated as hint, not as proof since Issac waited 20 years for his children. The rule does not apply outside the Land in any case.. We also have stated: [The time during which] she was sick or he was sick, or he went overseas, does not count¹¹⁹Tosephta 8:6, Babli 64a.. If she was married to the first [husband] and did not give birth, she receives ketubah¹²⁰Cf. Chapter 4, Note 84.; from the second she receives ketubah, from the third she receives ketubah, from the fourth and fifth she has no ketubah. Rebbi Ḥanina bar ‘Agil in the name of Rebbi Ḥizqiah: From the third himself she has no ketubah¹²¹In the Babli, 65a: As a third husband, she should marry only a man with children. If she married a childless man, she has no ketubah.. ¹²²In the Babli, 65a, this statement is characterized as tannaitic. If she was married to a fourth or fifth and did not give birth, may the earlier ones have regress on her¹²³Since it is now proven that she is sterile and most people would not marry a woman knowing that she was sterile. May they ask the ketubah money back?? She can say, only now did this woman become sterile¹²⁴The claimants would have to prove that she was sterile before.. If she was married to the fifth and gave birth, has she regress on the fourth? He says to her, your silence is better than your talk¹²⁵The fourth husband could say, had I known you were not sterile, I never would have given you a bill of divorce. This threatens retroactively to invalidate the divorce and to make her child a bastard (Babli 65a)..

Ten [letters or groups of letters] in the Torah are marked by dots:⁷The dots are placed above the letters. Cf. above, ARN XXXIV, p. 165 where the Rabbinical explanations are given. In the Lord judge between me and thee⁸Gen. 16, 5. there is a dot on the beth⁹So GRA. V and H ‘the yod’. of ubeneka (and between thee). In and they said unto him,¹⁰ibid. XVIII, 9. there are dots on alef-yod-waw of ’elaw (unto him). In and he knew not when she lay down, nor when she arose,¹¹ibid. XIX, 33. the [second] waw in ubekumah (nor when she arose) is marked with a dot. In and kissed him,¹²ibid. XXXIII, 4. the entire word wayyishshaḳehu is marked by dots. In and his brethren went to feed their father’s flock,¹³ibid. XXXVII, 12. the letters of ’eth (the mark of the defined accusative) are dotted. In whom Moses and Aaron numbered¹⁴Num. 3, 39. the word Aaron is marked with dots. In or be in a journey afar off,¹⁵ibid. IX, 10. the he in reḥoḳah (afar off) has a dot. In and we have laid waste even unto Nopha, which¹⁶ibid. XXI, 30. the resh in ’asher (which) has a dot. In and a several tenth part,¹⁷ibid. XXIX, 15. in the section dealing with the first day of the festival of Tabernacles, the second waw in we’issaron (and a tenth part) has a dot. In the secret things belong unto the Lord our God; but the things that are revealed belong unto us and to our children for ever,¹⁸Deut. 29, 28. [H more correctly, ‘unto us and to our children and the ‘ayin in עד’. Cf. Sanh. 43b (Sonc. ed., p. 285, n. 4) and ARN above, p. 166.] the ‘ayin in ‘ad (for) has a dot.

Why were the names of Abraham and Jacob changed but Isaac’s name was not changed? The former were given their names by their fathers; but Isaac was called Isaac by the Holy One, Praise to His Name, as it is said (Gen. 17:19) “You shall call his name Isaac”. Four were given names before they were born, and they are Isaac, Ismael, Josiah, and Solomon. Isaac, (Gen. 17:19) “You shall call his name Isaac”. Ismael as it is written (Gen. 16:11): “You shall call his name Ismael”. Josiah, (1Kings 13:2): “Behold, a son will be born to the dynasty of David; his name will be Josiah”. Solomon, (1Chr. 22:9) “Solomon will be his name”³¹⁰While in 2Sam. 12:24–25 it seems that David gave the name Solomon to his son and Nathan called him Yedidiah after his birth; it is clear from Chronicles that the name Solomon was not David’s invention but prophetically pre-ordained.. All this for the just. But the wicked (Ps. 58:4) “The wicked are perverted from the womb.”

Ten words in the Torah are marked with dots. They are as follows: 1. “The Eternal will judge between me and you” (Genesis 16:5). There is a dot above the letter yod in the term, “and you.” This teaches that Sarah did not say this to Abraham, but to Hagar. Some say that it means she was speaking about those who caused the fighting “between me and you.” 2. “They said to him, Where is Sarah?” (Genesis 18:9). There are dots above the letters aleph, yod, and vav in the term, “to him,” to indicate that they already knew where she was, but they nevertheless inquired about her. 3. (There is a dot on the verse,) “When she lay down and when she arose” (Genesis 19:33). There is a dot above the letter vav in the term, “When she arose” the first time it is used [with regard to Lot’s older daughter]. This teaches that he was not aware of what happened until the (younger daughter) arose. 4. “And Esau ran to greet him, and he hugged him, fell on his neck, and kissed him” (Genesis 33:4). The term for, “and kissed him,” has dots above every letter, to teach that he did not kiss him sincerely. Rabbi Shimon ben Elazar would say: It means that this kiss was sincere, but every other one he gave Jacob was not. 5. “His brothers went to shepherd their father’s flocks in Shechem” (Genesis 37:12). There are dots on the word just before “flocks.” This teaches that they did not actually go to shepherd the flocks, but to eat and drink (and indulge their temptations). 6. “All the Levites who were recorded, whom Moses and Aaron recorded” (Numbers 3:39). There are dots above Aaron’s name. Why? To teach that Aaron himself was not counted in this record. 7. “On a long journey” (Numbers 9:10). There is a dot above the letter hei in the word “long.” This teaches that this does not really mean a long journey, but any exiting the boundaries of the outer court of the Temple. 8. “We caused destruction all the way up to Nophach, which reaches into Medeba” (Numbers 21:30). There is a dot above the letter reish in the word “which.” Why? To teach that they destroyed the idolaters but not the countries themselves (whereas the practice of idolaters was to destroy entire countries). 9. “A tenth, a tenth for each” (Numbers 29:15). [This verse delineates the meal offering that accompanies the burnt offering] on the first day of the Sukkot festival. There is a dot above the letter vav in the [first occurrence of the] word “tenth.” Why? To teach that there is only one-tenth [measure] for each. 10. “The hidden things are for the Eternal our God, and the revealed things are for us and our children forever” (Deuteronomy 29:30). There are dots above the words “for us and our children,” and above the letter ayin in the word “forever.” Why? For this is what Ezra said: If Elijah comes and says to me: Why did you write it this way? I will say to him: I have already put dots above these words [to indicate I was not certain it was correct]. But if he says to me: You wrote it correctly, then I will remove the dots.
There are eleven instances in the Torah where the Hebrew word for “she,” היא, is written as הוא (which means “he” or “it”) but vocalized to mean “she.” The first is: “The King of Bela, he is [i.e., “she is”] Tzur” (Genesis 14:1). The second: “He himself said to me, ‘She is my sister,’ and SHE also said, ‘He is my brother’” (Genesis 20:5). The third: “As she was being brought out, SHE sent a message to her father-in-law, saying” (Genesis 38:25). The fourth: “If one of your animals of which it is [i.e., “she is”] used for food dies” (Leviticus 11:39). The fifth: “And it [i.e., “and she”] has turned the hair white” (Leviticus 13:10). The sixth: “If the priest sees it…and it [i.e., “and she”] has faded” (Leviticus 13:21). [The seventh: “It (i.e., “she”) shall be a Sabbath of complete rest for you” (Leviticus 16:31). The eighth: “And SHE sees his nakedness” (Leviticus 20:17). The ninth: “SHE has disgraced her father” (Leviticus 21:9). The tenth: “And SHE has kept secret, and defiled herself (and she was not caught)” (Numbers 5:13). The eleventh: “A spirit of jealousy has passed over him, and he is jealous of his wife…but SHE has not defiled herself” (Numbers 5:14).