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Background information:
The Torah text we read today was passed down for many generations before arriving to us. However you understand revelation to have happened, it is important to accept that countless scribes wrote countless scrolls before the ones in front of us, and that create problems with uniformity. Many oral traditions regarding the scrolls, as well as what we call midrashim, were then passed orally.
As the Second Diaspora (after the destruction of the second temple) grew, a group of families whose job was to maintain the oral traditions and whose responsibility was making reliable copies of the Tanach began writing those traditions down. They are called Masoretes, from the Hebrew word "masorah" for tradition.
There were two families or schools among the masoretes, the Eastern or Babylonian school and the Western or Palestinian school. The Palestinian school had two branches of thought, the Ben Asher and the Ben Naphtali.
Both were located in Tiberias, and both groups compiled a system of pronunciation and grammatical guides in the form of nekkudot (diacritical signs, Hebrew vowels), paragraph and verse divisions and a system of taamei hamikra (aka trope system). The two families/schools have around 875 differences. The differences are mainly (90%) on where the accent of a word should be placed (meteg sign), the rest is the placement of the dagesh, vowelization of certain words. For a full list, plase click here: http://jewishencyclopedia.com/articles/2884-ben-naphtali
Aharon ben Moshe Ben Asher wrote Dikdukei Hateamim (Grammatical rules of the accents), in which he established the vocalization of the signs and how they look. He even gives us some clues about the musicalization of the Teamim, describing different tones. [History of the Taamei Hamikra, Hazzan Daniel Rosenthal, https://masortiolami.org/wp-content/uploads/2014/02/10-jazanim_septiembre_eng.pdf]
In 930 C.E. the Aleppo Codex was produced, utilizing masoretic symbols and ordering from the Ben Asher school. Initially it was believed that it was written by Aharon ben Moshe ben Asher himself. Maimonides relied on that Codex, which part survived and it housed in the Shrine of the Book in Israel. A Ben Naphtali codex did not survive, but we know of the differences thanks to a few medieval rabbis who made lists of them (David Kimchi among those.) For several centuries, various Masoretes continued to influence the pronunciation and writing of the text. The first “official” Bible text that is still used today was the Great Rabbinic Bible, published in 1524-1525 by Daniel Bomberg (a Christian, in Venice).
The Aleppo Codex and several other important manuscripts have been digitized by Ardon Bar Hama, and you can find them here: https://barhama.com/
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Shalshelet found in Psalms 146 in the Aleppo Code. Of its original 487 pages, 193 disappeared between 1947 and 1958.
Abba ben Joseph bar Ḥama (c. 280 – 352 CE), who is exclusively referred to in the Talmud by the name Rava (רבא), was a fourth-generation rabbi (amora) who lived in Mahoza, a suburb of Ctesiphon, the capital of Babylonia. He is one of the most often-cited rabbis in the Talmud.
The Gemara asks: Why must one not wipe himself with his right hand, but with his left? Rava said: Because the Torah was given with the right hand, as it is stated: “At His right hand was a fiery law unto them” (Deuteronomy 33:2). Rabba bar bar Ḥana said: Because the right hand is close to the mouth, i.e., people eat with the right hand. And Rabbi Shimon ben Lakish said: Because one ties the phylacteries onto his left hand with his right hand. Rav Naḥman bar Yitzḥak said: Because one shows the cantillation notes of the Torah with his right hand.
Rav Nachman bar Yitzchak (died 356 CE) was a Babylonian rabbi, of the fourth and fifth generations of amoraim. He is known to have his head covered at all times because of his mother's fear that he would become a thief, as predicted by astrologers. (Shabbat 156b)
(טז) וַֽיִּתְמַהְמָ֓הּ ׀ וַיַּחֲזִ֨קוּ הָאֲנָשִׁ֜ים בְּיָד֣וֹ וּבְיַד־אִשְׁתּ֗וֹ וּבְיַד֙ שְׁתֵּ֣י בְנֹתָ֔יו בְּחֶמְלַ֥ת ה' עָלָ֑יו וַיֹּצִאֻ֥הוּ וַיַּנִּחֻ֖הוּ מִח֥וּץ לָעִֽיר׃
(יא) וַיִּתְמַהְמָהּ (בראשית יט, טז), תִּמָּהוֹן אַחַר תִּמָּהוֹן, אָמַר כַּמָּה אִבּוּד בְּכֶסֶף וְזָהָב אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת, הֲדָא הוּא דִכְתִיב (קהלת ה, יב): עשֶׁר שָׁמוּר לִבְעָלָיו לְרָעָתוֹ.
And he delayed (Gen. 19:16) - A delay and another delay, he said: 'How much silver and gold, and precious stones and pearls will be destroyed' - and this is why "wealth is guarded for its master's evil." (Eccl./Kohelet 5:12)
(א) ויתמהמה ויחזיקו האנשים בידו וגו' בחמלת ה' וגו'. טעם למה שרצה להתמהמה הוא לצד שראה שאינם חפצים לעשות דבר עד אשר יצא מן העיר, סבר בדעתו כיון שעליו לא נגזרה הגזירה הוא יעכב את הפורעניות מלבא העיר כשיהיה בתוכה ולא יצא ממנה, ועל כן התעכב מעט כי אולי ברגע הזה ישובו אנשי סדום מחטאתם ולא יאבדו. ועל כן המלאכים שידעו להיפך אשר בשבילו לא יתעכב הפורעניות מלבא אדרבה גם הוא יספה בעוון העיר החזיקו בו ויוציאהו כי כל הצלתו הוא בחמלת ה' עליו ואינו כדאי לעכב הוא את הרעה ודי להציל עצמו כשיהיה מחוץ לעיר.
Lot could see that the angels didn't want to do anything until he left the city. He thought that since the decree of destruction did not fall upon him, he would be able to withhold the destruction from entering the city (of Sodom) by not leaving it.
He, therefore, delayed a bit because he thought that the people of Sodom would repent and not be destroyed.
The angels knew that it was the opposite- the punishment wouldn't be delayed because of Lot, and that he would also be consumed by the sins of the city held him and took him out. The reason for his salvation is because God took pity on him - he wasn't able to prevent the destruction, and it was enough for Lot to save himself once he left the city.
(יב) וַיֹּאמַ֓ר ׀ ה' אֱלֹקֵי֙ אדושם אַבְרָהָ֔ם הַקְרֵה־נָ֥א לְפָנַ֖י הַיּ֑וֹם וַעֲשֵׂה־חֶ֕סֶד עִ֖ם אדושם אַבְרָהָֽם׃ (יג) הִנֵּ֛ה אָנֹכִ֥י נִצָּ֖ב עַל־עֵ֣ין הַמָּ֑יִם וּבְנוֹת֙ אַנְשֵׁ֣י הָעִ֔יר יֹצְאֹ֖ת לִשְׁאֹ֥ב מָֽיִם׃ (יד) וְהָיָ֣ה הַֽנַּעֲרָ֗ אֲשֶׁ֨ר אֹמַ֤ר אֵלֶ֙יהָ֙ הַטִּי־נָ֤א כַדֵּךְ֙ וְאֶשְׁתֶּ֔ה וְאָמְרָ֣ה שְׁתֵ֔ה וְגַם־גְּמַלֶּ֖יךָ אַשְׁקֶ֑ה אֹתָ֤הּ הֹכַ֙חְתָּ֙ לְעַבְדְּךָ֣ לְיִצְחָ֔ק וּבָ֣הּ אֵדַ֔ע כִּי־עָשִׂ֥יתָ חֶ֖סֶד עִם־אדושם
(ז) וַיְהִ֗י אַחַר֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וַתִּשָּׂ֧א אֵֽשֶׁת־אֲדֹנָ֛יו אֶת־עֵינֶ֖יהָ אֶל־יוֹסֵ֑ף וַתֹּ֖אמֶר שִׁכְבָ֥ה עִמִּֽי׃ (ח) וַיְמָאֵ֓ן ׀ וַיֹּ֙אמֶר֙ אֶל־אֵ֣שֶׁת אֲדֹנָ֔יו הֵ֣ן אדושם לֹא־יָדַ֥ע אִתִּ֖י מַה־בַּבָּ֑יִת וְכֹ֥ל אֲשֶׁר־יֶשׁ־ל֖וֹ נָתַ֥ן בְּיָדִֽי׃ (ט) אֵינֶ֨נּוּ גָד֜וֹל בַּבַּ֣יִת הַזֶּה֮ מִמֶּנִּי֒ וְלֹֽא־חָשַׂ֤ךְ מִמֶּ֙נִּי֙ מְא֔וּמָה כִּ֥י אִם־אוֹתָ֖ךְ בַּאֲשֶׁ֣ר אַתְּ־אִשְׁתּ֑וֹ וְאֵ֨יךְ אֶֽעֱשֶׂ֜ה הָרָעָ֤ה הַגְּדֹלָה֙ הַזֹּ֔את וְחָטָ֖אתִי לֵֽאלֹקִֽים׃ (י) וַיְהִ֕י כְּדַבְּרָ֥הּ אֶל־יוֹסֵ֖ף י֣וֹם ׀ י֑וֹם וְלֹא־שָׁמַ֥ע אֵלֶ֛יהָ לִשְׁכַּ֥ב אֶצְלָ֖הּ לִהְי֥וֹת עִמָּֽהּ׃ (יא) וַיְהִי֙ כְּהַיּ֣וֹם הַזֶּ֔ה וַיָּבֹ֥א הַבַּ֖יְתָה לַעֲשׂ֣וֹת מְלַאכְתּ֑וֹ וְאֵ֨ין אִ֜ישׁ מֵאַנְשֵׁ֥י הַבַּ֛יִת שָׁ֖ם בַּבָּֽיִת׃ (יב) וַתִּתְפְּשֵׂ֧הוּ בְּבִגְד֛וֹ לֵאמֹ֖ר שִׁכְבָ֣ה עִמִּ֑י וַיַּעֲזֹ֤ב בִּגְדוֹ֙ בְּיָדָ֔הּ וַיָּ֖נָס וַיֵּצֵ֥א הַחֽוּצָה׃
(ו) ...וְלֹא שָׁמַע אֵלֶיהָ לִשְׁכַּב אֶצְלָהּ, בָּעוֹלָם הַזֶּה. לִהְיוֹת עִמָּהּ, שֶׁיִהְיֶה עִמָּהּ בַּגֵּיהִנֹּם לֶעָתִיד לָבוֹא. דָּבָר אַחֵר, וְלֹא שָׁמַע אֵלֶיהָ, אֲפִלּוּ בִּשְׁכִיבָה בְּלֹא תַשְׁמִישׁ. מַטְרוֹנָה שָׁאֲלָה אֶת רַבִּי יוֹסֵי, אָמְרָה לוֹ, אֶפְשָׁר יוֹסֵף בֶּן שְׁבַע עֶשְׂרֵה שָׁנָה הָיָה עוֹמֵד בְּכָל חֻמְאוֹ וְהָיָה עוֹשֶׂה הַדָּבָר הַזֶּה, הוֹצִיא לְפָנֶיהָ סֵפֶר בְּרֵאשִׁית וְהִתְחִיל קוֹרֵא לְפָנֶיהָ מַעֲשֵׂה רְאוּבֵן וּבִלְהָה, מַעֲשֵׂה יְהוּדָה וְתָמָר, אָמַר לָהּ מָה אִם אֵלּוּ שֶׁהֵם גְּדוֹלִים וּבִרְשׁוּת אֲבִיהֶן לֹא כִּסָּה עֲלֵיהֶם הַכָּתוּב, זֶה שֶׁהוּא קָטָן וּבִרְשׁוּת עַצְמוֹ עַל אַחַת כַּמָּה וְכַמָּה.
... And he did not listen to her to lie down with her - in this world. 'To be with her' in Gehena, in the world to come. And another opinion: 'He did not listen to her' he did not even touch her bed. A certain Roman Matron asked Rabbi Yosi: Is it really possible that Yosef, a young man of 17 resisted all his heat and did this? Rabbi Yosi took out the book of Bereshit and began reading for her the stories of Reuven and Bilhah, Yehudah and Tamar, and said: 'if with those, adults and under their father's authority the Scripture did not hide their misdeed, with this one, not an adult and by himself, all the more so it would have revealed the misdeed!
(כב) וַיַּקְרֵב֙ אֶת־הָאַ֣יִל הַשֵּׁנִ֔י אֵ֖יל הַמִּלֻּאִ֑ים וַֽיִּסְמְכ֞וּ אַהֲרֹ֧ן וּבָנָ֛יו אֶת־יְדֵיהֶ֖ם עַל־רֹ֥אשׁ הָאָֽיִל׃ (כג) וַיִּשְׁחָ֓ט ׀ וַיִּקַּ֤ח מֹשֶׁה֙ מִדָּמ֔וֹ וַיִּתֵּ֛ן עַל־תְּנ֥וּךְ אֹֽזֶן־אַהֲרֹ֖ן הַיְמָנִ֑ית וְעַל־בֹּ֤הֶן יָדוֹ֙ הַיְמָנִ֔ית וְעַל־בֹּ֥הֶן רַגְל֖וֹ הַיְמָנִֽית׃
...רַבִּי תַּנְחוּם בְּשֵׁם רַבִּי יוּדָן תָּנֵי כָּל שִׁבְעַת יְמֵי הַמִּלּוּאִים הָיָה משֶׁה מְשַׁמֵּשׁ בִּכְהֻנָּה גְדוֹלָה וְלֹא שָׁרְתָה שְׁכִינָה עַל יָדוֹ, הֲדָא הוּא דִכְתִיב (ויקרא ט, כד): וַיַּרְא כָּל הָעָם וַיָּרֹנוּ וַיִּפְּלוּ עַל פְּנֵיהֶם, אָמַר רַב שְׁמוּאֵל בַּר נַחְמָן, כָּל שִׁבְעַת יְמֵי הַסְּנֶה הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְפַתֶּה אֶת משֶׁה שֶׁיֵּלֵךְ בִּשְׁלִיחוּתוֹ לְמִצְרַיִם, הֲדָא הוּא דִכְתִיב (שמות ד, י): גַּם מִתְּמוֹל גַּם מִשִּׁלְשֹׁם גַּם מֵאָז דַּבֶּרְךָ אֶל עַבְדֶּךָ, הֲרֵי שִׁשָּׁה, וּבַשְּׁבִיעִי אָמַר לוֹ (שמות ד, יג): שְׁלַח נָא בְּיַד תִּשְׁלָח, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, משֶׁה, אַתְּ אוֹמֵר שְׁלַח נָא בְּיַד תִּשְׁלָח, חַיֶּיךָ שֶׁאֲנִי צוֹרְרָה לְךָ בִּכְנָפֶיךָ, אֵימָתַי פָּרַע לוֹ, רַבִּי בֶּרֶכְיָה אָמַר רַבִּי לֵוִי וְרַבִּי חֶלְבּוֹ, רַבִּי לֵוִי אָמַר כָּל שִׁבְעַת יְמֵי אֲדָר הָיָה משֶׁה מְבַקֵּשׁ תְּפִלָּה וְתַחֲנוּנִים שֶׁיִּכָּנֵס לְאֶרֶץ יִשְׂרָאֵל, וּבַשְּׁבִיעִי אָמַר לוֹ (דברים ג, כז): כִּי לֹא תַעֲבֹר אֶת הַיַּרְדֵּן הַזֶּה. רַבִּי חֶלְבּוֹ אָמַר כָּל שִׁבְעַת יְמֵי הַמִּלּוּאִים הָיָה מְשַׁמֵּשׁ בִּכְהֻנָּה גְדוֹלָה וְכַסָּבוּר שֶׁלּוֹ הִיא, בַּשְּׁבִיעִי אָמַר לוֹ, לֹא שֶׁלְךָ הִיא אֶלָּא שֶׁל אַהֲרֹן אָחִיךָ הִיא, הֲדָא הוּא דִכְתִיב: וַיְהִי בַּיּוֹם הַשְּׁמִינִי.
...Rabbi Tanchum in the name of Rabbi Yudan teaches: All seven days of the consecration, Moshe was using the High Priesthood yet the Shechinah did not rest on his hands, as it is written: "[And Aaron lifted up his hands toward the people, and blessed them; and he came down from offering the sin-offering, and the burnt-offering, and the peace-offerings... the glory of Ad-nai appeared... a fire came from Ad-nai] " when all the people saw it, they shouted, and fell on their faces"(Lev. 9:24). Rabbi Shmuel bar Nachman said: 'All seven days at the burning bush the Holy One was asking Moshe to go on his mission regarding Egypt, as it is written: "Also yesterday and three days ago, since You began talking to Your servant" - those are six days. On the seventh day he said: "send whoever You will send!" The Holy One of Blessing said: Moshe, you are saying send whoever, by your life [I swear] I will tie you by your skirts!" When did He let him have it? Both Rabbi Berachia and Rabbi Chelbo say that Rabbi Levi said: For seven days Moshe kept begging and praying to enter the land, and on the seventh He said: "Because you will not cross this Yarden" (Deut./Devarim 3:27). Rabbi Chelbo says: All seven days of consecration Moshe was using the High Priesthood and he thought it would be his. On the seventh day He said to him: it is not yours, rather, it is your brother's, as it is written: "And it was on the eight day".
What all four stories tell us is that there comes a time for each of us when we must make an ultimate decision as to who we are. It is a moment of existential truth. Lot is a Hebrew, not a citizen of Sodom. Eliezer is Abraham’s servant, not his heir. Joseph is Jacob’s son, not an Egyptian of easygoing morals. Moses is a prophet, not a priest. To say Yes to who we are, we have to have the courage to say No to who we are not. There is pain and conflict involved. That is the meaning of the shalshelet. But we emerge less conflicted than we were before.
All four of the notes are markers of individuals wrestling with their inner demons. Lot’s intrinsic nature, Eliezer’s resistance to his mission, Joseph’s overcoming temptation to do the right thing, Moses’ overcoming his personal feelings to follow God’s word… we can all understand how they felt. We all go through moments of indecision, stress, and anxiety. It is an inevitable part of the human condition. The shalshelet, in its rare appearances, helps us to remember that the Biblical characters felt the same inner conflicts that we do every day. [Dan Brosgol Under Duress in VaYeshev: The Shalshelet, https://www.jewishboston.com/under-duress-in-vayeshev-the-shalshelet/]
(א) מַשָּׂ֖א בָּבֶ֑ל אֲשֶׁ֣ר חָזָ֔ה יְשַׁעְיָ֖הוּ בֶּן־אָמֽוֹץ׃ (ב) עַ֤ל הַר־נִשְׁפֶּה֙ שְֽׂאוּ־נֵ֔ס הָרִ֥ימוּ ק֖וֹל לָהֶ֑ם הָנִ֣יפוּ יָ֔ד וְיָבֹ֖אוּ פִּתְחֵ֥י נְדִיבִֽים׃ (ג) אֲנִ֥י צִוֵּ֖יתִי לִמְקֻדָּשָׁ֑י גַּ֣ם קָרָ֤אתִי גִבּוֹרַי֙ לְאַפִּ֔י עַלִּיזֵ֖י גַּאֲוָתִֽי׃ (ד) ק֥וֹל הָמ֛וֹן בֶּֽהָרִ֖ים דְּמ֣וּת עַם־רָ֑ב ק֠וֹל שְׁא֞וֹן מַמְלְכ֤וֹת גּוֹיִם֙ נֶֽאֱסָפִ֔ים ה' צְבָא֔וֹת מְפַקֵּ֖ד צְבָ֥א מִלְחָמָֽה׃ (ה) בָּאִ֛ים מֵאֶ֥רֶץ מֶרְחָ֖ק מִקְצֵ֣ה הַשָּׁמָ֑יִם ה' וּכְלֵ֣י זַעְמ֔וֹ לְחַבֵּ֖ל כָּל־הָאָֽרֶץ׃ (ו) הֵילִ֕ילוּ כִּ֥י קָר֖וֹב י֣וֹם ה' כְּשֹׁ֖ד מִשַּׁדַּ֥י יָבֽוֹא׃ (ז) עַל־כֵּ֖ן כָּל־יָדַ֣יִם תִּרְפֶּ֑ינָה וְכָל־לְבַ֥ב אֱנ֖וֹשׁ יִמָּס׃ (ח) וְֽנִבְהָ֓לוּ ׀ צִירִ֤ים וַֽחֲבָלִים֙ יֹֽאחֵז֔וּן כַּיּוֹלֵדָ֖ה יְחִיל֑וּן אִ֤ישׁ אֶל־רֵעֵ֙הוּ֙ יִתְמָ֔הוּ פְּנֵ֥י לְהָבִ֖ים פְּנֵיהֶֽם׃ (ט) הִנֵּ֤ה יוֹם־ה' בָּ֔א אַכְזָרִ֥י וְעֶבְרָ֖ה וַחֲר֣וֹן אָ֑ף לָשׂ֤וּם הָאָ֙רֶץ֙ לְשַׁמָּ֔ה וְחַטָּאֶ֖יהָ יַשְׁמִ֥יד מִמֶּֽנָּה׃ (י) כִּֽי־כוֹכְבֵ֤י הַשָּׁמַ֙יִם֙ וּכְסִ֣ילֵיהֶ֔ם לֹ֥א יָהֵ֖לּוּ אוֹרָ֑ם חָשַׁ֤ךְ הַשֶּׁ֙מֶשׁ֙ בְּצֵאת֔וֹ וְיָרֵ֖חַ לֹֽא־יַגִּ֥יהַ אוֹרֽוֹ׃
(א) דִּבְרֵ֣י עָמ֔וֹס אֲשֶׁר־הָיָ֥ה בַנֹּקְדִ֖ים מִתְּק֑וֹעַ אֲשֶׁר֩ חָזָ֨ה עַל־יִשְׂרָאֵ֜ל בִּימֵ֣י ׀ עֻזִיָּ֣ה מֶֽלֶךְ־יְהוּדָ֗ה וּבִימֵ֞י יָרָבְעָ֤ם בֶּן־יוֹאָשׁ֙ מֶ֣לֶךְ יִשְׂרָאֵ֔ל שְׁנָתַ֖יִם לִפְנֵ֥י הָרָֽעַשׁ׃ (ב) וַיֹּאמַ֓ר ׀ ה' מִצִיּ֣וֹן יִשְׁאָ֔ג וּמִירוּשָׁלִַ֖ם יִתֵּ֣ן קוֹל֑וֹ וְאָֽבְלוּ֙ נְא֣וֹת הָרֹעִ֔ים וְיָבֵ֖שׁ רֹ֥אשׁ הַכַּרְמֶֽל׃ (פ)
Opening of a long discourse whose structure is "for three transgressions, for four" - the name of the kingdom - description of main sin - the description of punishment. This begins with six kingdoms, and culminates in Judah and Israel, from which the discourse develops.
The shalshelet here can be explained in light of the presentation of Amos: he is a shepherd, not a trained prophet. In the seventh chapter he is confronted by Amaziah, the chief priest of Bethel, who, startled by the ominous utterances of Amos, advises him to escape to Yehudah and there to earn his livelihood by his profession of prophet. Amos affirms he does not need to take fees for his prophecies, because he is well-to-do, and that he was called by God from behind his flock to become a prophet.
(יא) וּכְנֵ֥מָא פִתְגָמָ֖א הֲתִיב֣וּנָא לְמֵמַ֑ר אֲנַ֣חְנָא הִמּ֡וֹ עַבְדוֹהִי֩ דִֽי־אֱלָ֨הּ שְׁמַיָּ֜א וְאַרְעָ֗א וּבָנַ֤יִן בַּיְתָא֙ דִּֽי־הֲוָ֨א בְנֵ֜ה מִקַּדְמַ֤ת דְּנָה֙ שְׁנִ֣ין שַׂגִּיאָ֔ן וּמֶ֤לֶךְ לְיִשְׂרָאֵל֙ רַ֔ב בְּנָ֖הִי וְשַׁכְלְלֵֽהּ׃ (יב) לָהֵ֗ן מִן־דִּ֨י הַרְגִּ֤זוּ אֲבָהֳתַ֙נָא֙ לֶאֱלָ֣הּ שְׁמַיָּ֔א יְהַ֣ב הִמּ֔וֹ בְּיַ֛ד נְבוּכַדְנֶצַּ֥ר מֶֽלֶךְ־בָּבֶ֖ל כסדיא [כַּסְדָּאָ֑ה] וּבַיְתָ֤ה דְנָה֙ סַתְרֵ֔הּ וְעַמָּ֖ה הַגְלִ֥י לְבָבֶֽל׃ (ס) (יג) בְּרַם֙ בִּשְׁנַ֣ת חֲדָ֔ה לְכ֥וֹרֶשׁ מַלְכָּ֖א דִּ֣י בָבֶ֑ל כּ֤וֹרֶשׁ מַלְכָּא֙ שָׂ֣ם טְעֵ֔ם בֵּית־אֱלָהָ֥א דְנָ֖ה לִבְּנֵֽא׃ (יד) וְ֠אַף מָאנַיָּ֣א דִֽי־בֵית־אֱלָהָא֮ דִּ֣י דַהֲבָ֣ה וְכַסְפָּא֒ דִּ֣י נְבוּכַדְנֶצַּ֗ר הַנְפֵּק֙ מִן־הֵֽיכְלָא֙ דִּ֣י בִֽירוּשְׁלֶ֔ם וְהֵיבֵ֣ל הִמּ֔וֹ לְהֵיכְלָ֖א דִּ֣י בָבֶ֑ל הַנְפֵּ֨ק הִמּ֜וֹ כּ֣וֹרֶשׁ מַלְכָּ֗א מִן־הֵֽיכְלָא֙ דִּ֣י בָבֶ֔ל וִיהִ֙יבוּ֙ לְשֵׁשְׁבַּצַּ֣ר שְׁמֵ֔הּ דִּ֥י פֶחָ֖ה שָׂמֵֽהּ׃ (טו) וַאֲמַר־לֵ֓הּ ׀ אלה [אֵ֚ל] מָֽאנַיָּ֔א שֵׂ֚א אֵֽזֶל־אֲחֵ֣ת הִמּ֔וֹ בְּהֵיכְלָ֖א דִּ֣י בִירוּשְׁלֶ֑ם וּבֵ֥ית אֱלָהָ֖א יִתְבְּנֵ֥א עַל־אַתְרֵֽהּ׃ (ס) (טז) אֱדַ֙יִן֙ שֵׁשְׁבַּצַּ֣ר דֵּ֔ךְ אֲתָ֗א יְהַ֧ב אֻשַּׁיָּ֛א דִּי־בֵ֥ית אֱלָהָ֖א דִּ֣י בִירוּשְׁלֶ֑ם וּמִן־אֱדַ֧יִן וְעַד־כְּעַ֛ן מִתְבְּנֵ֖א וְלָ֥א שְׁלִֽם׃ (יז) וּכְעַ֞ן הֵ֧ן עַל־מַלְכָּ֣א טָ֗ב יִ֠תְבַּקַּר בְּבֵ֨ית גִּנְזַיָּ֜א דִּי־מַלְכָּ֣א תַמָּה֮ דִּ֣י בְּבָבֶל֒ הֵ֣ן אִיתַ֗י דִּֽי־מִן־כּ֤וֹרֶשׁ מַלְכָּא֙ שִׂ֣ים טְעֵ֔ם לְמִבְנֵ֛א בֵּית־אֱלָהָ֥א דֵ֖ךְ בִּירוּשְׁלֶ֑ם וּרְע֥וּת מַלְכָּ֛א עַל־דְּנָ֖ה יִשְׁלַ֥ח עֲלֶֽינָא׃ (ס)
The speakers are the officers of King Darius, who arrive and find Zeubabel bar Shatiel and Yeshua bar Yotzadak re-building the Temple due to the profecies of Haggai and Zechariah. The officers inquired who let them do so, and the builders affirm that a letter was written by Cyrus to that effect, and so follows the request to have that letter searched for. Darius lets it proceed since the letter is indeed found.
~ Shalshelet appears in the book of Yov (Job), in Tehilim(Psalms) and in Mishlei(Proverbs) 39 other times.