Talmud do Samuela II 22:60

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.

The following words are written without a waw,¹At the end of the word. but are to be read with the waw: and offered it;²1 Sam. 7, 9. said;³ibid. 19. Here and in the other verses which are cited the kethib is the singular and the ḳerë the plural. and [they] said;⁴ibid. XII, 10. and they spoke;⁵1 Kings 12, 7. shall they take away;⁶2 Kings 20, 18. and let them deliver;⁷ibid. XXII, 5. and eat;⁸Isa. 37, 30. together;⁹Jer. 48, 7, yaḥdaw to be read for yaḥad. and they shall profane it;¹⁰Ezek. 7, 21. and they offered;¹¹Ezra 3, 3. was made;¹²Dan. 5, 21. and took upon them;¹³Esth. 9, 27. Hananiah;¹⁴Added by GRA and H. The name Hananiah indicates Neh. 3, 30 where the text omits the waw at the end of ’aḥaraw (after him). Malchijah.¹⁵Indicating ibid. 31 where the waw at the end of ’aḥaraw is also omitted. The reverse of this [occurs in the following words]:¹⁶A superfluous waw is written but not read. my feet;¹⁷2 Sam. 22, 34; the kethib is ‘his feet’. [Although not included here, in the preceding verse my way is ‘his way’ in the kethib.] throw her down;¹⁸2 Kings 9, 33. [The added waw is due to dittography and superfluous.] and … commanded;¹⁹ibid. XVI, 15. The kethib means ‘commanded him’. straight before him;²⁰In Ezek. 46, 9 where the verb shall go forth is written as plural but to be read as singular. the fountain gate;²¹In Neh. 3, 15 where the kethib is ‘they set up’ and the ḳerë (he) set up. and called him;²²In 1 Kings 12, 3. The reference is to the word which follows which is plural in the kethib and singular in the ḳerë. and he assembled;²³ibid. 21. Here the reference is to the first verb was come which is written as plural but to be read as singular. took.²⁴In 2 Kings 14, 13. The reference is again to the verb came with the singular to be read for the plural in the text.

The Divine Presence descended to the world ten times. Once in the Garden of Eden, as it says (Genesis 3:8), “They heard the sound of the Eternal God moving in the garden,” and it [also] says (Song of Songs 6:2), “My beloved has gone down to his garden.” Once in the generation of the Tower of Babel, as it says (Genesis 11:5), “And the Eternal went down to see the city and the tower.” Once in Sodom, as it says (Genesis 18:21), “I will go down and I will see about the cries that have come up to Me.” Once in Egypt, as it says (Exodus 3:8), “I have come down to save them from the hands of the Egyptians.” Once at the sea, as it says (Psalms 18:10), “And He bent the heavens and came down.” Once at Sinai, as it says (Exodus 19:20), “And the Eternal came down upon Mount Sinai” before all the people. Once in the Temple, as it says (Ezekiel 44:2), “And the Eternal said to me, this gate must be kept closed and is never to be opened…because the Eternal, the God of Israel, has come through it.” And once in a pillar of cloud, as it says (Numbers 11:25), “And the Eternal came down in a cloud.” And once more in the future, in the days of Gog and Magog, as its says (Zechariah 14:4), “He will set his feet down, on that day, upon the Mount of Olives.”

The Divine Presence would depart from one place and go to another in ten movements: From the Ark’s cover to a cherub; from a cherub to the threshold of the Temple; from the threshold to in between the two cherubs; from in between the two cherubs to the roof of the Sanctuary; from the roof of the Sanctuary to the wall of the outer court; from the wall of the outer court to the altar; from the altar to the city; from the city to the (Temple) Mount; from the (Temple) Mount into the desert. From the Ark’s cover to a cherub, as it is written (II Samuel 22:2), “And He mounted a chariot and flew.” From a cherub to the threshold of the Temple, as it is written (Ezekiel 9:3), “(And the presence of God) went up from the cherub on which it had rested to the threshold of the Temple.” From the threshold to in between the two cherubs, as it is written (Ezekiel 10:18), “And the presence of the Eternal went out from the threshold of the Temple and stopped above the cherubs.” From in between the two cherubs to the roof of the Sanctuary, as it is written (Proverbs 21:9), “It is better to rest upon the corner of a roof.” From the roof of the Sanctuary to the wall of the outer court, as it is written (Amos 7:7), “And behold, my Lord was standing on a wall measured by a plumb line.” From the wall of the outer court to the altar, as it is written (Amos 9:1), “I saw my Lord standing by the altar.” From the altar to the city, as it is written (Micah 6:9), “The voice of the Eternal calls to the city.” From the city to the Mount, as it is written (Ezekiel 11:23), “The Presence of the Eternal ascended from the midst of the city and stood upon the Mount.” From the Mount into the desert, as it is written (Proverbs 21:19), “It is better to dwell in a desert land.” And finally it departed upward, as it says (Hosea 5:15), “I will go and return to My place.”

The Divine Presence would depart from one place and go to another in ten movements: From the Ark’s cover to a cherub; from a cherub to the threshold of the Temple; from the threshold to in between the two cherubs; from in between the two cherubs to the roof of the Sanctuary; from the roof of the Sanctuary to the wall of the outer court; from the wall of the outer court to the altar; from the altar to the city; from the city to the (Temple) Mount; from the (Temple) Mount into the desert. From the Ark’s cover to a cherub, as it is written (II Samuel 22:2), “And He mounted a chariot and flew.” From a cherub to the threshold of the Temple, as it is written (Ezekiel 9:3), “(And the presence of God) went up from the cherub on which it had rested to the threshold of the Temple.” From the threshold to in between the two cherubs, as it is written (Ezekiel 10:18), “And the presence of the Eternal went out from the threshold of the Temple and stopped above the cherubs.” From in between the two cherubs to the roof of the Sanctuary, as it is written (Proverbs 21:9), “It is better to rest upon the corner of a roof.” From the roof of the Sanctuary to the wall of the outer court, as it is written (Amos 7:7), “And behold, my Lord was standing on a wall measured by a plumb line.” From the wall of the outer court to the altar, as it is written (Amos 9:1), “I saw my Lord standing by the altar.” From the altar to the city, as it is written (Micah 6:9), “The voice of the Eternal calls to the city.” From the city to the Mount, as it is written (Ezekiel 11:23), “The Presence of the Eternal ascended from the midst of the city and stood upon the Mount.” From the Mount into the desert, as it is written (Proverbs 21:19), “It is better to dwell in a desert land.” And finally it departed upward, as it says (Hosea 5:15), “I will go and return to My place.”