(1) Sarah’s lifespan were one hundred years and twenty years and seven years, that was the lifespan of Sarah. (2) Sarah died in Kiriath-arba—now Hebron—in the land of Canaan; and Abraham proceeded to mourn for Sarah and to bewail her.
ויהיו חיי שרה מאה שנה ועשרים שנה ושבע שנים AND THE LIFESPAN OF SARAH WAS 127 YEARS (literally, 100 year, 20 year and 7 year) — The reason the word שנה is written at every term is to tell you that each term must be explained by itself as a complete number: at the age of one hundred she was as a woman of twenty as regards sin — for just as at the age of twenty one may regard her as having never sinned, since she had not then reached the age when she was subject to punishment, so, too, when she was one hundred years old she was sinless — and when she was twenty she was as beautiful as when she was seven (Genesis Rabbah 58:1).
(1) "And the lifespan of Sarah was 100 years" (Gen. 23:1) - "Ad-nai is concerned with the days of the blameless and their portion lasts forever." (Psalms 37:18) Just as they are blameless, so too their years are blameless:[Sarah] at 20 years of age was like [she was] at 7 years of age regarding beauty, at 100 years of age [she was] like at 20 years of age regarding sin. Another interpretation: "Ad-nai is concerned with the days of the blameless", this is Sarah who was blameless in her actions. Rabbi Yochana said: just as a heifer is blameless, and their inheritance is eternal, as it is written: "And the lifespan of Sarah was 100 years" - why is there a need to repeat "the lifespan of Sarah" at the end? To teach you that the lives of the righteous are beloved by the Place both in this world and in the world to come.
~ What message does Rashi prefer in this midrash?
~ What does this midrash explain regarding the beauty of Sarah?
(1) When humankind began to increase on earth and daughters were born to them, (2) the sons of El-him saw how good the daughters of men were and took wives/women from among those who they chose.
~ Does this verse imply choice by the "daughters of men"?
(ה) וַיִּרְאוּ בְנֵי הָאֱלֹקִים (בראשית ו, ב), רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי קָרֵא לְהוֹן בְּנֵי דַיָּנַיָא, רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי מְקַלֵּל לְכָל מַאן דְּקָרֵא לְהוֹן בְּנֵי אֱלָהַיָּא, תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי כָּל פִּרְצָה שֶׁאֵינָהּ מִן הַגְּדוֹלִים אֵינָהּ פִּרְצָה, כֻּמְרַיָא גָּנְבוּ אֱלָהַיָּא מַאן מוֹמֵי בֵּיהּ אוֹ מַאן מְקָרֵב. וְלָמָּה קוֹרֵא אוֹתָן בְּנֵי הָאֱלֹקִים, רַבִּי חֲנִינָא וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ תַּרְוֵיהוֹן אָמְרִין שֶׁהִרְבּוּ יָמִים בְּלֹא צַעַר וּבְלֹא יִסּוּרִין. רַבִּי חָנָא בְּשֵׁם רַבִּי יוֹסֵי אָמַר כְּדֵי לַעֲמֹד עַל הַתְּקוּפוֹת וְעַל הַחִשְׁבוֹנוֹת. רַבָּנָן אָמְרִין כְּדֵי שֶׁיִּטְלוּ שֶׁלָּהֶם וְשֶׁל דּוֹרוֹת הַבָּאִים אַחֲרֵיהֶם. (בראשית ו, ב): כִּי טֹבֹת הֵנָּה, אָמַר רַבִּי יוּדָן טֹבֹת כְּתִיב, מִשֶּׁהָיוּ מְטִיבִין אִשָּׁה לְבַעֲלָהּ הָיָה גָדוֹל נִכְנַס וּבוֹעֲלָהּ תְּחִלָּה, הֲדָא הוּא דִכְתִיב כִּי טֹבֹת הֵנָּה, אֵלּוּ הַבְּתוּלוֹת, (בראשית ו, ב): וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ, אֵלּוּ נְשֵׁי אֲנָשִׁים...
(5) And the sons of El-him saw (Genesis 6:2) - Rabi Shimeon ben Yochai called them judges. Rabi Shimeon ben Yochai curses everyone who would call them 'sons of divine beings'. Rabi Shimeon ben Yochai taught that any licentiousness that did not come from powerful people is not licentiousness. When priests steal [their] gods, is it possible to make oaths or offer sacrifices?! And why does the text call them 'sons of divine beings'? Both Rabbi Chanina and Rabbi Shimeon Ben Lakish say that [these beings'] lived to ripe old age with no difficulties or punishments. Rabbi Chana in the name of Rabbi Yosi said that this was so that seasons and [astronomical] calculations should be well established. The rabbis say that this was so that [these beings] would receive their punishments and also the punishments of the generations that would come after them. 'Because they were beautiful'. Rabbi Yudan says: 'it is written 'good', and this means that when a woman was made good for a husband, the powerful one [of the place] would take her and have relations with her first. See, 'good' here means that these were virgins; 'they took wives from those who pleased them' (Gen. 6:2) means even wives already married to other men. ...
~ What is described here?
~ How does Shimon bar Yochai understand the term "licentiousness"?
~ How does Rav Yudan describe what is happening?
~ How does Sarai's beauty become a liability to her and to her husband?
~ What is the solution encountered?
~ Are Avram's fears justified?
~ Compare what happened to her with what happened to the "daughters of men" in the previous passage. What are the similarities?
~ How does the midrash on "the years of Sarah" help explain Avram's fears?
~ How does Rachel's beauty become a liability to Yaakov and to Leah?
~ How does it become a liability to Rachel, later?
~ Why is Yosef desired by Potifar's wife?
~ What happens to him because of his beauty?
~ He is also preferred by his father. Why?
~ Physical beauty as a feature disappears after Genesis. Tzipporah, Miriam, Bat-Par'oh and other women in Exodus do not have their physical attributes described, and the same happens to men.
~ What happens to the beautiful captive?
~ Does she have any choice in the matter? What is her singular feature?
וַיֹּ֧אמֶר ה' ק֥וּם מְשָׁחֵ֖הוּ כִּי־זֶ֥ה הֽוּא׃
~ Samuel is being told to anoint David. How is David described?
~ How does the text seems to contradict itself?
~ Would it be easier if David was ugly?
(יז) וַיֹּ֥אמֶר שָׁא֖וּל אֶל־עֲבָדָ֑יו רְאוּ־נָ֣א לִ֗י אִ֚ישׁ מֵיטִ֣יב לְנַגֵּ֔ן וַהֲבִיאוֹתֶ֖ם אֵלָֽי׃ (יח) וַיַּ֩עַן֩ אֶחָ֨ד מֵהַנְּעָרִ֜ים וַיֹּ֗אמֶר הִנֵּ֨ה רָאִ֜יתִי בֵּ֣ן לְיִשַׁי֮ בֵּ֣ית הַלַּחְמִי֒ יֹדֵ֣עַ נַ֠גֵּ֠ן וְגִבּ֨וֹר חַ֜יִל וְאִ֧ישׁ מִלְחָמָ֛ה וּנְב֥וֹן דָּבָ֖ר וְאִ֣ישׁ תֹּ֑אַר וַה' עִמּֽוֹ׃ (יט) וַיִּשְׁלַ֥ח שָׁא֛וּל מַלְאָכִ֖ים אֶל־יִשָׁ֑י וַיֹּ֕אמֶר שִׁלְחָ֥ה אֵלַ֛י אֶת־דָּוִ֥ד בִּנְךָ֖ אֲשֶׁ֥ר בַּצֹּֽאן׃ (כ) וַיִּקַּ֨ח יִשַׁ֜י חֲמ֥וֹר לֶ֙חֶם֙ וְנֹ֣אד יַ֔יִן וּגְדִ֥י עִזִּ֖ים אֶחָ֑ד וַיִּשְׁלַ֛ח בְּיַד־דָּוִ֥ד בְּנ֖וֹ אֶל־שָׁאֽוּל׃ (כא) וַיָּבֹ֤א דָוִד֙ אֶל־שָׁא֔וּל וַֽיַּעֲמֹ֖ד לְפָנָ֑יו וַיֶּאֱהָבֵ֣הֽוּ מְאֹ֔ד וַֽיְהִי־ל֖וֹ נֹשֵׂ֥א כֵלִֽים׃ (כב) וַיִּשְׁלַ֣ח שָׁא֔וּל אֶל־יִשַׁ֖י לֵאמֹ֑ר יַעֲמָד־נָ֤א דָוִד֙ לְפָנַ֔י כִּי־מָ֥צָא חֵ֖ן בְּעֵינָֽי׃ (כג) וְהָיָ֗ה בִּֽהְי֤וֹת רֽוּחַ־אֱלֹקִים֙ אֶל־שָׁא֔וּל וְלָקַ֥ח דָּוִ֛ד אֶת־הַכִּנּ֖וֹר וְנִגֵּ֣ן בְּיָד֑וֹ וְרָוַ֤ח לְשָׁאוּל֙ וְט֣וֹב ל֔וֹ וְסָ֥רָה מֵעָלָ֖יו ר֥וּחַ הָרָעָֽה׃ {פ}
~ How does David's looks help him gaining a place in Saul's court?
~ What else does he do that is important?
~ Many years later... did David's looks become a liability? What motivates Saul's rage?
~ Note the similarity between the "daughters of men", Sarai and Batsheva.
~ Does Batsheva have a choice?
~ What will David do? How did Batsheva's beauty become a liability to Uriah, her husband?
~ What are the similarities between the fears of Avram and what David does?
~ Background for the next piece:
Avshalom is the third son of David, his mother is Ma'acah, daughter of Talmai, king of Geshur. Ma'acah also had a daughter, Tamar.
Amnon is the first born of David, his mother is Ahinoam of Yezreel.
Just for the curious: Kileav or Daniel is the second son, born to Avigayil of Carmel. Nothing is known about him.
David has another 16 sons with his wives, plus two infants that died while unnamed. I Chronicles 3 lists them, and ends with "besides the sons of the concubines; and Tamar was their sister." We don't have an exact number of concubines, but we know they were at least ten, see below.
(א) וַיְהִ֣י אַחֲרֵי־כֵ֗ן וּלְאַבְשָׁל֧וֹם בֶּן־דָּוִ֛ד אָח֥וֹת יָפָ֖ה וּשְׁמָ֣הּ תָּמָ֑ר וַיֶּאֱהָבֶ֖הָ אַמְנ֥וֹן בֶּן־דָּוִֽד׃ (ב) וַיֵּ֨צֶר לְאַמְנ֜וֹן לְהִתְחַלּ֗וֹת בַּֽעֲבוּר֙ תָּמָ֣ר אֲחֹת֔וֹ כִּ֥י בְתוּלָ֖ה הִ֑יא וַיִּפָּלֵא֙ בְּעֵינֵ֣י אַמְנ֔וֹן לַעֲשׂ֥וֹת לָ֖הּ מְאֽוּמָה׃ (ג) וּלְאַמְנ֣וֹן רֵ֗עַ וּשְׁמוֹ֙ יֽוֹנָדָ֔ב בֶּן־שִׁמְעָ֖ה אֲחִ֣י דָוִ֑ד וְי֣וֹנָדָ֔ב אִ֥ישׁ חָכָ֖ם מְאֹֽד׃ (ד) וַיֹּ֣אמֶר ל֗וֹ מַדּ֣וּעַ אַ֠תָּ֠ה כָּ֣כָה דַּ֤ל בֶּן־הַמֶּ֙לֶךְ֙ בַּבֹּ֣קֶר בַּבֹּ֔קֶר הֲל֖וֹא תַּגִּ֣יד לִ֑י וַיֹּ֤אמֶר לוֹ֙ אַמְנ֔וֹן אֶת־תָּמָ֗ר אֲח֛וֹת אַבְשָׁלֹ֥ם אָחִ֖י אֲנִ֥י אֹהֵֽב׃ (ה) וַיֹּ֤אמֶר לוֹ֙ יְה֣וֹנָדָ֔ב שְׁכַ֥ב עַל־מִשְׁכָּבְךָ֖ וְהִתְחָ֑ל וּבָ֧א אָבִ֣יךָ לִרְאוֹתֶ֗ךָ וְאָמַרְתָּ֣ אֵלָ֡יו תָּ֣בֹא נָא֩ תָמָ֨ר אֲחוֹתִ֜י וְתַבְרֵ֣נִי לֶ֗חֶם וְעָשְׂתָ֤ה לְעֵינַי֙ אֶת־הַבִּרְיָ֔ה לְמַ֙עַן֙ אֲשֶׁ֣ר אֶרְאֶ֔ה וְאָכַלְתִּ֖י מִיָּדָֽהּ׃ (ו) וַיִּשְׁכַּ֥ב אַמְנ֖וֹן וַיִּתְחָ֑ל וַיָּבֹ֨א הַמֶּ֜לֶךְ לִרְאוֹת֗וֹ וַיֹּ֨אמֶר אַמְנ֤וֹן אֶל־הַמֶּ֙לֶךְ֙ תָּבוֹא־נָ֞א תָּמָ֣ר אֲחֹתִ֗י וּתְלַבֵּ֤ב לְעֵינַי֙ שְׁתֵּ֣י לְבִב֔וֹת וְאֶבְרֶ֖ה מִיָּדָֽהּ׃ (ז) וַיִּשְׁלַ֥ח דָּוִ֛ד אֶל־תָּמָ֖ר הַבַּ֣יְתָה לֵאמֹ֑ר לְכִ֣י נָ֗א בֵּ֚ית אַמְנ֣וֹן אָחִ֔יךְ וַעֲשִׂי־ל֖וֹ הַבִּרְיָֽה׃ (ח) וַתֵּ֣לֶךְ תָּמָ֗ר בֵּ֛ית אַמְנ֥וֹן אָחִ֖יהָ וְה֣וּא שֹׁכֵ֑ב וַתִּקַּ֨ח אֶת־הַבָּצֵ֤ק (ותלוש) [וַתָּ֙לׇשׁ֙] וַתְּלַבֵּ֣ב לְעֵינָ֔יו וַתְּבַשֵּׁ֖ל אֶת־הַלְּבִבֽוֹת׃ (ט) וַתִּקַּ֤ח אֶת־הַמַּשְׂרֵת֙ וַתִּצֹ֣ק לְפָנָ֔יו וַיְמָאֵ֖ן לֶאֱכ֑וֹל וַיֹּ֣אמֶר אַמְנ֗וֹן הוֹצִ֤יאוּ כׇל־אִישׁ֙ מֵעָלַ֔י וַיֵּצְא֥וּ כׇל־אִ֖ישׁ מֵעָלָֽיו׃ (י) וַיֹּ֨אמֶר אַמְנ֜וֹן אֶל־תָּמָ֗ר הָבִ֤יאִי הַבִּרְיָה֙ הַחֶ֔דֶר וְאֶבְרֶ֖ה מִיָּדֵ֑ךְ וַתִּקַּ֣ח תָּמָ֗ר אֶת־הַלְּבִבוֹת֙ אֲשֶׁ֣ר עָשָׂ֔תָה וַתָּבֵ֛א לְאַמְנ֥וֹן אָחִ֖יהָ הֶחָֽדְרָה׃ (יא) וַתַּגֵּ֥שׁ אֵלָ֖יו לֶאֱכֹ֑ל וַיַּֽחֲזֶק־בָּהּ֙ וַיֹּ֣אמֶר לָ֔הּ בּ֛וֹאִי שִׁכְבִ֥י עִמִּ֖י אֲחוֹתִֽי׃ (יב) וַתֹּ֣אמֶר ל֗וֹ אַל־אָחִי֙ אַל־תְּעַנֵּ֔נִי כִּ֛י לֹא־יֵעָשֶׂ֥ה כֵ֖ן בְּיִשְׂרָאֵ֑ל אַֽל־תַּעֲשֵׂ֖ה אֶת־הַנְּבָלָ֥ה הַזֹּֽאת׃ (יג) וַאֲנִ֗י אָ֤נָה אוֹלִיךְ֙ אֶת־חֶרְפָּתִ֔י וְאַתָּ֗ה תִּֽהְיֶ֛ה כְּאַחַ֥ד הַנְּבָלִ֖ים בְּיִשְׂרָאֵ֑ל וְעַתָּה֙ דַּבֶּר־נָ֣א אֶל־הַמֶּ֔לֶךְ כִּ֛י לֹ֥א יִמְנָעֵ֖נִי מִמֶּֽךָּ׃ (יד) וְלֹ֥א אָבָ֖ה לִשְׁמֹ֣עַ בְּקוֹלָ֑הּ וַיֶּחֱזַ֤ק מִמֶּ֙נָּה֙ וַיְעַנֶּ֔הָ וַיִּשְׁכַּ֖ב אֹתָֽהּ׃ (טו) וַיִּשְׂנָאֶ֣הָ אַמְנ֗וֹן שִׂנְאָה֙ גְּדוֹלָ֣ה מְאֹ֔ד כִּ֣י גְדוֹלָ֗ה הַשִּׂנְאָה֙ אֲשֶׁ֣ר שְׂנֵאָ֔הּ מֵאַהֲבָ֖ה אֲשֶׁ֣ר אֲהֵבָ֑הּ וַֽיֹּאמֶר־לָ֥הּ אַמְנ֖וֹן ק֥וּמִי לֵֽכִי׃ (טז) וַתֹּ֣אמֶר ל֗וֹ אַל־אוֹדֹ֞ת הָרָעָ֤ה הַגְּדוֹלָה֙ הַזֹּ֔את מֵאַחֶ֛רֶת אֲשֶׁר־עָשִׂ֥יתָ עִמִּ֖י לְשַׁלְּחֵ֑נִי וְלֹ֥א אָבָ֖ה לִשְׁמֹ֥עַֽ לָֽהּ׃ (יז) וַיִּקְרָ֗א אֶֽת־נַעֲרוֹ֙ מְשָׁ֣רְת֔וֹ וַיֹּ֕אמֶר שִׁלְחוּ־נָ֥א אֶת־זֹ֛את מֵעָלַ֖י הַח֑וּצָה וּנְעֹ֥ל הַדֶּ֖לֶת אַחֲרֶֽיהָ׃ (יח) וְעָלֶ֙יהָ֙ כְּתֹ֣נֶת פַּסִּ֔ים כִּי֩ כֵ֨ן תִּלְבַּ֧שְׁןָ בְנוֹת־הַמֶּ֛לֶךְ הַבְּתוּלֹ֖ת מְעִילִ֑ים וַיֹּצֵ֨א אוֹתָ֤הּ מְשָֽׁרְתוֹ֙ הַח֔וּץ וְנָעַ֥ל הַדֶּ֖לֶת אַחֲרֶֽיהָ׃ (יט) וַתִּקַּ֨ח תָּמָ֥ר אֵ֙פֶר֙ עַל־רֹאשָׁ֔הּ וּכְתֹ֧נֶת הַפַּסִּ֛ים אֲשֶׁ֥ר עָלֶ֖יהָ קָרָ֑עָה וַתָּ֤שֶׂם יָדָהּ֙ עַל־רֹאשָׁ֔הּ וַתֵּ֥לֶךְ הָל֖וֹךְ וְזָעָֽקָה׃ (כ) וַיֹּ֨אמֶר אֵלֶ֜יהָ אַבְשָׁל֣וֹם אָחִ֗יהָ הַאֲמִינ֣וֹן אָחִ֘יךְ֮ הָיָ֣ה עִמָּךְ֒ וְעַתָּ֞ה אֲחוֹתִ֤י הַחֲרִ֙ישִׁי֙ אָחִ֣יךְ ה֔וּא אַל־תָּשִׁ֥יתִי אֶת־לִבֵּ֖ךְ לַדָּבָ֣ר הַזֶּ֑ה וַתֵּ֤שֶׁב תָּמָר֙ וְשֹׁ֣מֵמָ֔ה בֵּ֖ית אַבְשָׁל֥וֹם אָחִֽיהָ׃
~ How did Tamar's beauty become a liability?
~ Is King David aware of what is going on among his children?
~ The story continues.
... Two years later, in a feast given by Avshalom to "all the king's sons"...
(לא) וַיָּ֧קׇם הַמֶּ֛לֶךְ וַיִּקְרַ֥ע אֶת־בְּגָדָ֖יו וַיִּשְׁכַּ֣ב אָ֑רְצָה וְכׇל־עֲבָדָ֥יו נִצָּבִ֖ים קְרֻעֵ֥י בְגָדִֽים׃ {ס} (לב) וַיַּ֡עַן יוֹנָדָ֣ב ׀ בֶּן־שִׁמְעָ֨ה אֲחִי־דָוִ֜ד וַיֹּ֗אמֶר אַל־יֹאמַ֤ר אֲדֹנִי֙ אֵ֣ת כׇּל־הַנְּעָרִ֤ים בְּנֵֽי־הַמֶּ֙לֶךְ֙ הֵמִ֔יתוּ כִּֽי־אַמְנ֥וֹן לְבַדּ֖וֹ מֵ֑ת כִּֽי־עַל־פִּ֤י אַבְשָׁלוֹם֙ הָיְתָ֣ה שׂוּמָ֔ה מִיּוֹם֙ עַנֹּת֔וֹ אֵ֖ת תָּמָ֥ר אֲחֹתֽוֹ׃ (לג) וְעַתָּ֡ה אַל־יָשֵׂם֩ אֲדֹנִ֨י הַמֶּ֤לֶךְ אֶל־לִבּוֹ֙ דָּבָ֣ר לֵאמֹ֔ר כׇּל־בְּנֵ֥י הַמֶּ֖לֶךְ מֵ֑תוּ כִּֽי־(אם)־אַמְנ֥וֹן לְבַדּ֖וֹ מֵֽת׃ {פ}
(לד) וַיִּבְרַ֖ח אַבְשָׁל֑וֹם וַיִּשָּׂ֞א הַנַּ֤עַר הַצֹּפֶה֙ אֶת־עֵינָ֔ו וַיַּ֗רְא וְהִנֵּ֨ה עַם־רַ֜ב הֹלְכִ֥ים מִדֶּ֛רֶךְ אַחֲרָ֖יו מִצַּ֥ד הָהָֽר׃ (לה) וַיֹּ֤אמֶר יֽוֹנָדָב֙ אֶל־הַמֶּ֔לֶךְ הִנֵּ֥ה בְנֵי־הַמֶּ֖לֶךְ בָּ֑אוּ כִּדְבַ֥ר עַבְדְּךָ֖ כֵּ֥ן הָיָֽה׃ (לו) וַיְהִ֣י ׀ כְּכַלֹּת֣וֹ לְדַבֵּ֗ר וְהִנֵּ֤ה בְנֵֽי־הַמֶּ֙לֶךְ֙ בָּ֔אוּ וַיִּשְׂא֥וּ קוֹלָ֖ם וַיִּבְכּ֑וּ וְגַם־הַמֶּ֙לֶךְ֙ וְכׇל־עֲבָדָ֔יו בָּכ֕וּ בְּכִ֖י גָּד֥וֹל מְאֹֽד׃ (לז) וְאַבְשָׁל֣וֹם בָּרַ֔ח וַיֵּ֛לֶךְ אֶל־תַּלְמַ֥י בֶּן־[עַמִּיה֖וּד] (עמיחור) מֶ֣לֶךְ גְּשׁ֑וּר וַיִּתְאַבֵּ֥ל עַל־בְּנ֖וֹ כׇּל־הַיָּמִֽים׃ (לח) וְאַבְשָׁל֥וֹם בָּרַ֖ח וַיֵּ֣לֶךְ גְּשׁ֑וּר וַֽיְהִי־שָׁ֖ם שָׁלֹ֥שׁ שָׁנִֽים׃ (לט) וַתְּכַל֙ דָּוִ֣ד הַמֶּ֔לֶךְ לָצֵ֖את אֶל־אַבְשָׁל֑וֹם כִּי־נִחַ֥ם עַל־אַמְנ֖וֹן כִּי־מֵֽת׃ {ס}
The watchman on duty looked up and saw a large crowd coming from the road to his rear,-j from the side of the hill. (35) Jonadab said to the king, “See, the princes have come! It is just as your servant said.” (36) As he finished speaking, the princes came in and broke into weeping; and David and all his courtiers wept bitterly, too. (37) Absalom had fled, and he came to Talmai son of Ammihud, king of Geshur. And [King David] mourned over his son a long time. (38) Absalom, who had fled to Geshur, remained there three years. (39) And King David-k was pining away for Absalom, for [the king] had gotten over Amnon’s death.
~ What is the reason given for Avshalom killing Amnon?
~ Could there be another reason?
~ Avshalom goes to grandpa's house. For how long? What happens to King David?
~ Yoav will plan a dangerous ruse to get David calling Avshalom back to Israel.
~ What is another thing that connects Avshalom and his sister Tamar?
~ What is a striking physical feature of Avshalom?
~ Can you describe Avshalom's character?
~ The story continues: Avshalom does not go directly to see David, nor does David call him. This goes on for 2 years. Eventually they make peace. And then...
~ What is Avshalom doing???
~ In the story, four (or forty) years pass. Avshalom, through a ruse, gets permission from King David to go to Hevron. There...
~ What does David know? Did he know it before? What makes David not act on what he does know?
~ The next great part of the story...
(כ) וַיֹּ֥אמֶר אַבְשָׁל֖וֹם אֶל־אֲחִיתֹ֑פֶל הָב֥וּ לָכֶ֛ם עֵצָ֖ה מַֽה־נַּעֲשֶֽׂה׃ (כא) וַיֹּ֤אמֶר אֲחִיתֹ֙פֶל֙ אֶל־אַבְשָׁלֹ֔ם בּ֚וֹא אֶל־פִּֽלַגְשֵׁ֣י אָבִ֔יךָ אֲשֶׁ֥ר הִנִּ֖יחַ לִשְׁמ֣וֹר הַבָּ֑יִת וְשָׁמַ֤ע כׇּל־יִשְׂרָאֵל֙ כִּֽי־נִבְאַ֣שְׁתָּ אֶת־אָבִ֔יךָ וְחָ֣זְק֔וּ יְדֵ֖י כׇּל־אֲשֶׁ֥ר אִתָּֽךְ׃ (כב) וַיַּטּ֧וּ לְאַבְשָׁל֛וֹם הָאֹ֖הֶל עַל־הַגָּ֑ג וַיָּבֹ֤א אַבְשָׁלוֹם֙ אֶל־פִּֽלַגְשֵׁ֣י אָבִ֔יו לְעֵינֵ֖י כׇּל־יִשְׂרָאֵֽל׃
~ What does Avshalom do?
~ Who else has done the same, back in Genesis?
~ Are those unnamed women victims? Why?
וַיִּֽהְי֥וּ בְנֵֽי־יַעֲקֹ֖ב שְׁנֵ֥ים עָשָֽׂר׃
~ In the story we learn of plans to kill David.
(ז) וַיִּנָּ֤גְפוּ שָׁם֙ עַ֣ם יִשְׂרָאֵ֔ל לִפְנֵ֖י עַבְדֵ֣י דָוִ֑ד וַתְּהִי־שָׁ֞ם הַמַּגֵּפָ֧ה גְדוֹלָ֛ה בַּיּ֥וֹם הַה֖וּא עֶשְׂרִ֥ים אָֽלֶף׃ (ח) וַתְּהִי־שָׁ֧ם הַמִּלְחָמָ֛ה (נפצות) [נָפ֖וֹצֶת] עַל־פְּנֵ֣י כׇל־הָאָ֑רֶץ וַיֶּ֤רֶב הַיַּ֙עַר֙ לֶאֱכֹ֣ל בָּעָ֔ם מֵאֲשֶׁ֥ר אָכְלָ֛ה הַחֶ֖רֶב בַּיּ֥וֹם הַהֽוּא׃ (ט) וַיִּקָּרֵא֙ אַבְשָׁל֔וֹם לִפְנֵ֖י עַבְדֵ֣י דָוִ֑ד וְאַבְשָׁל֞וֹם רֹכֵ֣ב עַל־הַפֶּ֗רֶד וַיָּבֹ֣א הַפֶּ֡רֶד תַּ֣חַת שׂ֩וֹבֶךְ֩ הָאֵלָ֨ה הַגְּדוֹלָ֜ה וַיֶּחֱזַ֧ק רֹאשׁ֣וֹ בָאֵלָ֗ה וַיֻּתַּן֙ בֵּ֤ין הַשָּׁמַ֙יִם֙ וּבֵ֣ין הָאָ֔רֶץ וְהַפֶּ֥רֶד אֲשֶׁר־תַּחְתָּ֖יו עָבָֽר׃ (י) וַיַּרְא֙ אִ֣ישׁ אֶחָ֔ד וַיַּגֵּ֖ד לְיוֹאָ֑ב וַיֹּ֗אמֶר הִנֵּה֙ רָאִ֣יתִי אֶת־אַבְשָׁלֹ֔ם תָּל֖וּי בָּאֵלָֽה׃ (יא) וַיֹּ֣אמֶר יוֹאָ֗ב לָאִישׁ֙ הַמַּגִּ֣יד ל֔וֹ וְהִנֵּ֣ה רָאִ֔יתָ וּמַדּ֛וּעַ לֹא־הִכִּית֥וֹ שָׁ֖ם אָ֑רְצָה וְעָלַ֗י לָ֤תֶת לְךָ֙ עֲשָׂ֣רָה כֶ֔סֶף וַחֲגֹרָ֖ה אֶחָֽת׃ (יב) וַיֹּ֤אמֶר הָאִישׁ֙ אֶל־יוֹאָ֔ב (ולא) [וְל֨וּ] אָנֹכִ֜י שֹׁקֵ֤ל עַל־כַּפַּי֙ אֶ֣לֶף כֶּ֔סֶף לֹא־אֶשְׁלַ֥ח יָדִ֖י אֶל־בֶּן־הַמֶּ֑לֶךְ כִּ֣י בְאׇזְנֵ֜ינוּ צִוָּ֣ה הַמֶּ֗לֶךְ אֹ֠תְךָ֠ וְאֶת־אֲבִישַׁ֤י וְאֶת־אִתַּי֙ לֵאמֹ֔ר שִׁמְרוּ־מִ֕י בַּנַּ֖עַר בְּאַבְשָׁלֽוֹם׃ (יג) אֽוֹ־עָשִׂ֤יתִי (בנפשו) [בְנַפְשִׁי֙] שֶׁ֔קֶר וְכׇל־דָּבָ֖ר לֹא־יִכָּחֵ֣ד מִן־הַמֶּ֑לֶךְ וְאַתָּ֖ה תִּתְיַצֵּ֥ב מִנֶּֽגֶד׃ (יד) וַיֹּ֣אמֶר יוֹאָ֔ב לֹא־כֵ֖ן אֹחִ֣ילָה לְפָנֶ֑יךָ וַיִּקַּח֩ שְׁלֹשָׁ֨ה שְׁבָטִ֜ים בְּכַפּ֗וֹ וַיִּתְקָעֵם֙ בְּלֵ֣ב אַבְשָׁל֔וֹם עוֹדֶ֥נּוּ חַ֖י בְּלֵ֥ב הָאֵלָֽה׃ (טו) וַיָּסֹ֙בּוּ֙ עֲשָׂרָ֣ה נְעָרִ֔ים נֹשְׂאֵ֖י כְּלֵ֣י יוֹאָ֑ב וַיַּכּ֥וּ אֶת־אַבְשָׁל֖וֹם וַיְמִתֻֽהוּ׃ (טז) וַיִּתְקַ֤ע יוֹאָב֙ בַּשֹּׁפָ֔ר וַיָּ֣שׇׁב הָעָ֔ם מִרְדֹ֖ף אַחֲרֵ֣י יִשְׂרָאֵ֑ל כִּֽי־חָשַׂ֥ךְ יוֹאָ֖ב אֶת־הָעָֽם׃
(7) The Israelite troops were routed by David’s followers, and a great slaughter took place there that day—twenty thousand men. (8) The battle spread out over that whole region, and the forest devoured more troops that day than the sword. (9) Absalom encountered some of David’s followers. Absalom was riding on a mule, and as the mule passed under the tangled branches of a great terebinth, his hair got caught in the terebinth; he was held-e between heaven and earth as the mule under him kept going. (10) One of the men saw it and told Joab, “I have just seen Absalom hanging from a terebinth.” (11) Joab said to the man who told him, “You saw it! Why didn’t you kill him then and there?-f I would have owed you ten shekels of silver and a belt.” (12) But the man answered Joab, “Even if I had a thousand shekels of silver in my hands, I would not raise a hand against the king’s son. For the king charged you and Abishai and Ittai in our hearing, ‘Watch over my boy Absalom, for my sake.’-h (13) If I betrayed myself—and nothing is hidden from the king—you would have stood aloof.” (14) Joab replied, “Then I will not wait for you.”-j He took three darts in his hand and drove them into Absalom’s chest. [Absalom] was still alive in the thick growth of the terebinth, (15) when ten of Joab’s young arms-bearers closed in and struck at Absalom until he died. (16) Then Joab sounded the horn, and the troops gave up their pursuit of the Israelites; for Joab held the troops in check.
~ Who kills Avshalom?
~ Who opposes the killing of Avshalom, and why?
~ How was Avshalom's beauty his liability?
(2) Joab was told that the king was weeping and mourning over Absalom. (3) And the victory that day was turned into mourning for all the troops, for that day the troops heard that the king was grieving over his son. (4) The troops stole into town that day like troops ashamed after running away in battle. (5) The king covered his face and the king kept crying aloud, “O my son Absalom! O Absalom, my son, my son!”
~ Is his beauty part of Avshalom's downfall?
~ Was Avshalom preferred over his brothers?
~ What is the end of the concubines?
~ How does what happened to them serve to support a certain reading of the piece in Genesis 6?
(טז) וַיֹּ֣אמֶר (מומכן) [מְמוּכָ֗ן] לִפְנֵ֤י הַמֶּ֙לֶךְ֙ וְהַשָּׂרִ֔ים לֹ֤א עַל־הַמֶּ֙לֶךְ֙ לְבַדּ֔וֹ עָוְתָ֖ה וַשְׁתִּ֣י הַמַּלְכָּ֑ה כִּ֤י עַל־כׇּל־הַשָּׂרִים֙ וְעַל־כׇּל־הָ֣עַמִּ֔ים אֲשֶׁ֕ר בְּכׇל־מְדִינ֖וֹת הַמֶּ֥לֶךְ אֲחַשְׁוֵרֽוֹשׁ׃ (יז) כִּֽי־יֵצֵ֤א דְבַר־הַמַּלְכָּה֙ עַל־כׇּל־הַנָּשִׁ֔ים לְהַבְז֥וֹת בַּעְלֵיהֶ֖ן בְּעֵינֵיהֶ֑ן בְּאׇמְרָ֗ם הַמֶּ֣לֶךְ אֲחַשְׁוֵר֡וֹשׁ אָמַ֞ר לְהָבִ֨יא אֶת־וַשְׁתִּ֧י הַמַּלְכָּ֛ה לְפָנָ֖יו וְלֹא־בָֽאָה׃ (יח) וְֽהַיּ֨וֹם הַזֶּ֜ה תֹּאמַ֣רְנָה ׀ שָׂר֣וֹת פָּֽרַס־וּמָדַ֗י אֲשֶׁ֤ר שָֽׁמְעוּ֙ אֶת־דְּבַ֣ר הַמַּלְכָּ֔ה לְכֹ֖ל שָׂרֵ֣י הַמֶּ֑לֶךְ וּכְדַ֖י בִּזָּי֥וֹן וָקָֽצֶף׃ (יט) אִם־עַל־הַמֶּ֣לֶךְ ט֗וֹב יֵצֵ֤א דְבַר־מַלְכוּת֙ מִלְּפָנָ֔יו וְיִכָּתֵ֛ב בְּדָתֵ֥י פָֽרַס־וּמָדַ֖י וְלֹ֣א יַעֲב֑וֹר אֲשֶׁ֨ר לֹֽא־תָב֜וֹא וַשְׁתִּ֗י לִפְנֵי֙ הַמֶּ֣לֶךְ אֲחַשְׁוֵר֔וֹשׁ וּמַלְכוּתָהּ֙ יִתֵּ֣ן הַמֶּ֔לֶךְ לִרְעוּתָ֖הּ הַטּוֹבָ֥ה מִמֶּֽנָּה׃ (כ) וְנִשְׁמַע֩ פִּתְגָ֨ם הַמֶּ֤לֶךְ אֲשֶֽׁר־יַעֲשֶׂה֙ בְּכׇל־מַלְכוּת֔וֹ כִּ֥י רַבָּ֖ה הִ֑יא וְכׇל־הַנָּשִׁ֗ים יִתְּנ֤וּ יְקָר֙ לְבַעְלֵיהֶ֔ן לְמִגָּד֖וֹל וְעַד־קָטָֽן׃
להביא את ושתי המלכה בכתר מלכות. שלא יהיה עליה אלא הכתר בלבד, כשם שבקשוה לבוא ערומה להאות העמים והשרים את יפיה, הגיד הכתוב שהיתה טובת מראה, אבל לא הגיע יופי שלה לחצי יופי של שרה ורבקה, שנאמר בהם טובת מראה מאוד (בראשית כד טז):
To bring Vashti the queen with her crown - that only her crown should be on her, just as he requested that she should come naked to to show the people and the princes her beauty, the text affirms that she was beautiful to look upon, but her beauty did not reach half of the beauty of Sarah and Rivkah, about whom the text says "very beautiful". (Genesis 24:16)
~ How is Vashti's beauty her liability?
(ה) אִ֣ישׁ יְהוּדִ֔י הָיָ֖ה בְּשׁוּשַׁ֣ן הַבִּירָ֑ה וּשְׁמ֣וֹ מׇרְדֳּכַ֗י בֶּ֣ן יָאִ֧יר בֶּן־שִׁמְעִ֛י בֶּן־קִ֖ישׁ אִ֥ישׁ יְמִינִֽי׃ (ו) אֲשֶׁ֤ר הׇגְלָה֙ מִיר֣וּשָׁלַ֔יִם עִם־הַגֹּלָה֙ אֲשֶׁ֣ר הׇגְלְתָ֔ה עִ֖ם יְכׇנְיָ֣ה מֶֽלֶךְ־יְהוּדָ֑ה אֲשֶׁ֣ר הֶגְלָ֔ה נְבוּכַדְנֶצַּ֖ר מֶ֥לֶךְ בָּבֶֽל׃ (ז) וַיְהִ֨י אֹמֵ֜ן אֶת־הֲדַסָּ֗ה הִ֤יא אֶסְתֵּר֙ בַּת־דֹּד֔וֹ כִּ֛י אֵ֥ין לָ֖הּ אָ֣ב וָאֵ֑ם וְהַנַּעֲרָ֤ה יְפַת־תֹּ֙אַר֙ וְטוֹבַ֣ת מַרְאֶ֔ה וּבְמ֤וֹת אָבִ֙יהָ֙ וְאִמָּ֔הּ לְקָחָ֧הּ מׇרְדֳּכַ֛י ל֖וֹ לְבַֽת׃ (ח) וַיְהִ֗י בְּהִשָּׁמַ֤ע דְּבַר־הַמֶּ֙לֶךְ֙ וְדָת֔וֹ וּֽבְהִקָּבֵ֞ץ נְעָר֥וֹת רַבּ֛וֹת אֶל־שׁוּשַׁ֥ן הַבִּירָ֖ה אֶל־יַ֣ד הֵגָ֑י וַתִּלָּקַ֤ח אֶסְתֵּר֙ אֶל־בֵּ֣ית הַמֶּ֔לֶךְ אֶל־יַ֥ד הֵגַ֖י שֹׁמֵ֥ר הַנָּשִֽׁים׃
~ How is Esther's - and all the other virgins' - beauty their liability?
~ Does a simple reading of the text give Vashti, Esther and the virgins autonomy? Is Vashti different in her refusal?
~ Does what happen to Esther echo what happened to Sarai?
(ל) שֶׁ֣קֶר הַ֭חֵן וְהֶ֣בֶל הַיֹּ֑פִי אִשָּׁ֥ה יִרְאַת־ה' הִ֣יא תִתְהַלָּֽל׃
(30) Grace is false, Beauty is illusory; It is for her fear of Hashem that a woman is to be praised.
(א) שקר החן. אשת החן ויופי אין מהללין אותה אלא הכל הבל ושקר אבל אשה יראת ה' היא לבד תתהלל:
A woman of grace and beauty is not praised for those attributes, rather its all illusory, and the woman who fears G-d, that alone should be praised
~ Is this true only for women?
Blessed are You, God, our Lord, King of the universe, who has altered His creations.
When one sees a blind man, a one-legged person, a person with skin boils or white blotches, or the like, he should recite the blessing "the true Judge." If they were born with these afflictions, he should recite the blessing "who has altered His creations."
When one sees an elephant, monkey, or owl, he should recite the blessing: "Blessed... who has altered His creations."
A person who sees beautiful and well-formed creations or pleasant-looking trees should recite the blessing:
[Blessed are You, God, our Lord, King of the universe,] whose world is like this.
A person who goes out to the fields or gardens in the month of Nisan and sees flowering trees sprouting branches should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who did not leave anything lacking in His world and created within it fine creations and beautiful and fine trees so that they would give pleasure to people.