Talmud do Królów I 7:52

Solomon made ten tables: Solomon made ten tables and deposited them in the Temple Hall, five to the right and five to the left¹¹⁵2Chr. 4:8.. If you would say, five to the North and five to the South, but the table is only qualified in the North, as it is said, and the table put on the North side¹¹⁶Ex. 26:35.. Why does the verse say, five to the right and five to the left? Five to the right of Moses’s table, and five to its left. Nevertheless, only Moses’s alone was used, as it is said¹¹⁷1K. 7:49., the table on which is the shew-bread. Rebbi Yose ben Rebbi Jehudah says, all of them were used, for it is said¹¹⁸2Chr. 4:19., the tables on which the shew-bread is. It was stated: They were put East and West, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, they were put North and South. He who says East and West is understandable; all of them are proper for Service¹¹⁹As prescribed in Ex. 40:22,, the table at the North side of the Tabernacle, and Ex. 40:24, the candelabrum at the South side, standing East-West, opposite the table.. He who says, North and South, would then not the table be in the South and the candelabrum in the North? But was it not stated, the table was in the middle of the Temple, more to the inside, about two cubits away from the wall to the North, and opposite it the candelabrum in the South¹²⁰If they are all in one line, at the North side of the Temple, the long side oriented East-West, all pentateuchal requirements are satisfied. Babli Menaḥot 99a.. The golden altar was in the middle of the Temple, dividing the Temple, inside, a little bit drawn to the North¹²¹While the center of the golden altar exactly determines the middle of the Temple hall for distances measured East-West, i. e., between the entrance and the gobelins shielding the Holiest of Holies, it does not exactly determine the middle of the center of the distance of North to South walls.. All were put inside of a third of the Temple¹²²The first third of the distance between entrance and the Holiest of Holies was empty..

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.

“Round, one considers it as if square.¹⁹⁵Mishnah 5.” Again this is Rebbi Jehudah’s¹⁹⁹Since tiles cannot be laid on a round beam, the round beam is unacceptable for the majority.. They inferred it from the sea²⁰⁰The water container in Solomon’s temple. Since the verse there states that its diameter was 10 cubits and its circumference 30, it is inferred that for halakhic computations the ratio of circumference of a circle to diameter is 3 (even though it is obvious that for other computations this cannot be correct since it is the ratio of the circumference of the regular hexagon to the diameter).. He made the sea cast, ten cubits²⁰¹1K. 7:23.. It is impossible to say “circular” since already it was said “square”²⁰²The verse notes that the “sea” at the top was circular, diameter 10 and circumference 30. But in v. 24 it says that below it was adorned by flower buds, 10 cubits at each side. This implies that the bottom was square.. It is impossible to say “square” since already it was said “circular”. If you said circular, it would turn out to contain 160 times the measure of purity. If you said square, it would turn out to contain 122 times the measure of purity. Therefore you have to say that the upper two cubits were circular, the lower three cubits were square and it turns out that it contained 150 times the measure of purity²⁰³The numbers are impossible; to make them approximately intelligible one has to switch the positions of “square” and “circular”. The height of the “sea” was 5 cubits. The “measure of purity” is the minimum size of a miqweh which is 3(cubits)³. If the “sea” were cubical, the outer volume would be 500(cubits)³ = 166⅔ miqwaot. Since the verse asserts that the walls were 1 hand-breadth wide (1/6 cubit) the actual inner volume was 4 5/6 (9⅔)² = 451.6481 (cubits)³ = 150.54 miqwaot. The fractional part should be disregarded. If the “sea” were a right circular cylinder, with the prescribed value of π=3 the outer volume would be 375(cubits)³ = 125 miqwaot; the inner volume 338.7361 (cubits)³ = 122.91 miqwaot. In v. 26 it is stated that the volume contained in the “sea” was 2’000 bat which is 6’000 seˋah or 150 miqwaot (Babli 14a, Pesaḥim 109b). This volume also is the sum of the volumes of a rectangular solid of edge legths 3,10,10 and a right circular cylinder of radius 5 and height 3, as stated in the text. The problem is that these are outer measures; the inner measures are consistently disregarded.. One verse says, it contained 2’000 bat²⁰⁴1K. 7:26., but another verse says, it contained a volume of 3’000 bat²⁰⁵2Chr. 4:5.. It is impossible to say 2’000 since already it says 3’000 and it is impossible to say 3’000 since already it says 2’000. Therefore you have 2’000 in fluid measure which are 3’000 in dry measure. From here the Sages learned that 40 seah in fluid measure are two kor in dry measure²⁰⁵2Chr. 4:5..

“Round, one considers it as if square.¹⁹⁵Mishnah 5.” Again this is Rebbi Jehudah’s¹⁹⁹Since tiles cannot be laid on a round beam, the round beam is unacceptable for the majority.. They inferred it from the sea²⁰⁰The water container in Solomon’s temple. Since the verse there states that its diameter was 10 cubits and its circumference 30, it is inferred that for halakhic computations the ratio of circumference of a circle to diameter is 3 (even though it is obvious that for other computations this cannot be correct since it is the ratio of the circumference of the regular hexagon to the diameter).. He made the sea cast, ten cubits²⁰¹1K. 7:23.. It is impossible to say “circular” since already it was said “square”²⁰²The verse notes that the “sea” at the top was circular, diameter 10 and circumference 30. But in v. 24 it says that below it was adorned by flower buds, 10 cubits at each side. This implies that the bottom was square.. It is impossible to say “square” since already it was said “circular”. If you said circular, it would turn out to contain 160 times the measure of purity. If you said square, it would turn out to contain 122 times the measure of purity. Therefore you have to say that the upper two cubits were circular, the lower three cubits were square and it turns out that it contained 150 times the measure of purity²⁰³The numbers are impossible; to make them approximately intelligible one has to switch the positions of “square” and “circular”. The height of the “sea” was 5 cubits. The “measure of purity” is the minimum size of a miqweh which is 3(cubits)³. If the “sea” were cubical, the outer volume would be 500(cubits)³ = 166⅔ miqwaot. Since the verse asserts that the walls were 1 hand-breadth wide (1/6 cubit) the actual inner volume was 4 5/6 (9⅔)² = 451.6481 (cubits)³ = 150.54 miqwaot. The fractional part should be disregarded. If the “sea” were a right circular cylinder, with the prescribed value of π=3 the outer volume would be 375(cubits)³ = 125 miqwaot; the inner volume 338.7361 (cubits)³ = 122.91 miqwaot. In v. 26 it is stated that the volume contained in the “sea” was 2’000 bat which is 6’000 seˋah or 150 miqwaot (Babli 14a, Pesaḥim 109b). This volume also is the sum of the volumes of a rectangular solid of edge legths 3,10,10 and a right circular cylinder of radius 5 and height 3, as stated in the text. The problem is that these are outer measures; the inner measures are consistently disregarded.. One verse says, it contained 2’000 bat²⁰⁴1K. 7:26., but another verse says, it contained a volume of 3’000 bat²⁰⁵2Chr. 4:5.. It is impossible to say 2’000 since already it says 3’000 and it is impossible to say 3’000 since already it says 2’000. Therefore you have 2’000 in fluid measure which are 3’000 in dry measure. From here the Sages learned that 40 seah in fluid measure are two kor in dry measure²⁰⁵2Chr. 4:5..

The following are written with a he which is not pronounced: when I saw;²⁵Josh. 7, 21, written wa’er’eh and read wa’erë’. and I brought;²⁶ibid. XXIV, 8, written wa’abih and read wa’abi. the lion²⁷2 Sam. 23, 20, written ha’aryeh and read ha’ari. in the Book of Samuel;²⁸This excludes the parallel passage in 1 Chron. 11, 22 where ha’ari is both written and read. was he found;²⁹Jer. 48, 27, written nimẓa’ah but the reading is nimẓa’. and … saw;³⁰ibid. III, 7, written wattir’eh and read watter’ë’. this [city];³¹ibid. XXVI, 6, written hazzothah and read hazzoth. evil;³²Micah 3, 2, written ra‘ah and read ra‘. [the] evil;³³Jer. 18, 10, written hara‘ah and read hara‘. gone down;³⁴ibid. XV, 9, written ba’ah and read ba’. and he shall come;³⁵ibid. XLIII, 11, written uba’ah and read uba’. and a line;³⁶1 Kings 7, 23, written weḳaweh and read weḳaw. and a line;³⁷Zech. 1, 16, as in the preceding note. thoroughly;³⁸V incorrectly gives the keyword as wera‘. Ps. 51, 4, written harbeh and read hereb. them that love me;³⁹Prov. 8, 17, written ’ohabehah and read ’ohabai. and … friend;⁴⁰ibid. XXVII, 10, written were‘eh and read were‘a. deal;⁴¹Ruth 1, 8, written ya‘aseh and read ya‘as. open;⁴²Dan. 9, 18, written piḳḥah and read peḳaḥ. a lion;⁴³Lam. 3, 10, written ’aryeh and read ’ari. V incorrectly connects this with the next word joining them together as one. these;⁴⁴Ezra 5, 15, written ’elleh and read ’el. venison.⁴⁵V incorrectly reads ẓur. Gen. 27, 3, written ẓedah and read ẓayid.
The reverse is the case with the following:⁴⁶In the preceding a written he is not pronounced, but the following are spelt without a he which is to be pronounced. and multiplied;⁴⁷Josh. 24, 3, written wa’ereb and read wa’arbeh. on the housetop;⁴⁸1 Sam. 9, 26, written haggag and read haggagah. and they;⁴⁹2 Sam. 21, 9, written wehem and read wehemmah. be he;⁵⁰1 Kings 1, 37, written yehi and read yihyeh. and … shal be;⁵¹2 Kings 9, 37, written wehayath and read wehayethah. and behold;⁵²Isa. 41, 23, written wenerë and read wenireh. behold;⁵³ibid. LIV, 16, written hen and read hinneh. planted;⁵⁴In Jer. 17, 8, referring to yireh (shall … see) which is spelt without the final hei. Gedaliah;⁵⁵ibid. XL, 16, referring to ta‘aseh (do) which is without the final hei. and … she doted;⁵⁶Ezek. 23, 16, written watta‘gob and read watta‘gebah. the measure;⁵⁷ibid. XLV, 3, where ḥamesh (five) is written and ḥamishshah read. and I shall be glorified;⁵⁸Hag. 1, 8, written we’ekkabed and read we’ekkabedah. three;⁵⁹In Prov. 30, 18, we’arba‘ (yea, four) is written and we’arba‘ah read. she considereth;⁶⁰ibid. XXXI, 16, naṭa‘ (planteth) is written and naṭ‘ah read. she perceiveth;⁶¹ibid. 18, ballayil (by night) is written and ballayelah read. arise;⁶²In Lam. 2, 19, the same variant occurs as in the preceding. remember;⁶³ibid. V, 1, habbeṭ (behold) is written and habbiṭah read. turn Thou us;⁶⁴ibid. 21, wenashub (and we shall be turned) is written and wenashubah read. thou hast declared;⁶⁵1 Sam XXIV, 19, we’at is written and we’attah read. thou … hast cursed;⁶⁶Eccles. 7, 22, where the same variant occurs as in the preceding. Thou hast set;⁶⁷Ps. 90, 8, written shatta and read shattah. Thou hast made;⁶⁸Neh. 9, 6, written ’at and read ’attah. is sore affrighted;⁶⁹In Ps. 6, 4 the same variant occurs as in the preceding. the carved work thereof;⁷⁰ibid. LXXIV, 6, written we‘at and read we‘attah. with her harlotries;⁷¹In Ezek. 23, 43, written ‘at and read ‘attah. turn back;⁷²In Ruth 1, 12, lekna (go your way) omits the final hei. disclose;⁷³ibid. IV, 4, where we’eda‘ (that I may know) is written and read we’ede‘ah. Thou [hast] made an hedge;⁷⁴In Job 1, 10, ’at (Thou) is written and ’attah read. and [he] saw.⁷⁵ibid. XLII, 16, written wayyar and read wayyireh.

HALAKHAH: Rebbi Eliezer agrees with the Sages that it is qualified if it is built on four stones or otherwise elevated from the ground at least one hand-breadth²¹⁰Babli 19b; Tosephta 1:10.. It was stated: If one builds his sukkah like the house of the Lebanon Forest²¹¹1K. 7:2–5, built on cedar pillars with a slanting transparent roof. it is qualified. For whom is this needed? For Rebbi Eliezer.

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.”

A scroll⁶¹M and H read ‘a scroll of the Torah’. is then taken out⁶²In the Synagogue Service during Ḥanukkah. and we read in the section of the princes,⁶³Num. 7. And he that presented his offering the first day was;⁶⁴ibid. 12-17. and likewise for each day [the corresponding section of the offering] of that day,⁶⁵lit. ‘and so for each day its day’, the number of the Ḥanukkah day corresponding to the respective number of the days of the offerings of the princes. until the eighth day. On the Sabbath [during Ḥanukkah] one reads, And it came to pass on the day that Moses made an end⁶⁶Num. 7, 1. up to so he made the candlestick.⁶⁷ibid. VIII, 4. On the eighth day he reads from On the eighth day⁶⁸ibid. 54. through all the sections⁶⁹Of the offerings of all the princes. until so he made the candlestick. On the Sabbath⁷⁰So GRA. V and M read: ‘and so on the eighth day until And this was the work of the candlestick (Num. 8, 4) all the verse’. H has a different text. one also reads as the hafṭarah, Thus all the work … was finished.⁷¹i.e. in the passage 1 Kings 7, 51—VIII, 21.