(1) יקוק appeared to him by the terebinths of Mamre; he was sitting at the entrance of the tent as the day grew hot.
(2) Looking up, he saw three figures standing near him. Perceiving this, he ran from the entrance of the tent to greet them and, bowing to the ground,
(36) You have given me the shield of Your protection;
Your right hand has sustained me,
Your care Meaning of Heb. uncertain; others “condescension.” has made me great.

I escape with the skin of my teeth.
(21) Pity me, pity me! You are my friends;
For the hand of God has struck me! (22) Why do you pursue me like God,
bLit. “You are not satisfied with my flesh.”Maligning me insatiably?-b (23) O that my words were written down;
Would they were inscribed in a record, (24) Incised on a rock forever
With iron stylus and lead! (25) But I know that my Vindicator lives;
In the end He will testify on earth— (26) This, after my skin will have been peeled off.
But I would behold God while still in my flesh, (27) I myself, not another, would behold Him;
Would see with my own eyes:
My heartcLit. “kidneys.” pines within me.
May others kneel over her! (11) For that would have been debauchery,
A criminal offense, (12) A fire burning down to Abaddon,
Consuming the roots of all my increase. (13) Did I ever brush aside the case of my servants, man or maid,
When they made a complaint against me? (14) What then should I do when God arises;
When He calls me to account, what should I answer Him? (15) Did not He who made me in my mother’s belly make him?
Did not One form us both in the womb?
From here
(יג) שִׁמְע֥וּ רְחוֹקִ֖ים אֲשֶׁ֣ר עָשִׂ֑יתִי וּדְע֥וּ קְרוֹבִ֖ים גְּבֻֽרָתִֽי׃ (יד)
1 פָּחֲד֤וּ בְצִיּוֹן֙ חַטָּאִ֔ים
2 אָחֲזָ֥ה רְעָדָ֖ה חֲנֵפִ֑ים
מִ֣י ׀ יָג֣וּר לָ֗נוּ אֵ֚שׁ אֽוֹכֵלָ֔ה מִי־יָג֥וּר לָ֖נוּ מוֹקְדֵ֥י עוֹלָֽם׃
You who are near, note My might.” (14) Sinners in Zion are frightened,
The godless are seized with trembling:
“Who of us can dwell with the devouring fire:
Who of us can dwell with the never-dying blaze?”



(טו) הֹלֵ֣ךְ צְדָק֔וֹת וְדֹבֵ֖ר מֵישָׁרִ֑ים מֹאֵ֞ס בְּבֶ֣צַע מַעֲשַׁקּ֗וֹת נֹעֵ֤ר כַּפָּיו֙ מִתְּמֹ֣ךְ בַּשֹּׁ֔חַד אֹטֵ֤ם אׇזְנוֹ֙ מִשְּׁמֹ֣עַ דָּמִ֔ים וְעֹצֵ֥ם עֵינָ֖יו מֵרְא֥וֹת בְּרָֽע׃ (טז) ה֚וּא מְרוֹמִ֣ים יִשְׁכֹּ֔ן מְצָד֥וֹת סְלָעִ֖ים מִשְׂגַּבּ֑וֹ לַחְמ֣וֹ נִתָּ֔ן מֵימָ֖יו נֶאֱמָנִֽים׃
Speaks uprightly,
Spurns profit from fraudulent dealings,
Waves away a bribe instead of grasping it,
Stops their ears against listening to infamy,
Shuts their eyes against looking at evil— (16) Such a one shall dwell in lofty security,
With inaccessible cliffs for a stronghold,
With food supplied
And drink assured.
(יט) כִּ֣י יְדַעְתִּ֗יו לְמַ֩עַן֩ אֲשֶׁ֨ר יְצַוֶּ֜ה אֶת־בָּנָ֤יו וְאֶת־בֵּיתוֹ֙ אַחֲרָ֔יו וְשָֽׁמְרוּ֙ דֶּ֣רֶךְ יקוק לַעֲשׂ֥וֹת צְדָקָ֖ה וּמִשְׁפָּ֑ט לְמַ֗עַן הָבִ֤יא יקוק עַל־אַבְרָהָ֔ם אֵ֥ת אֲשֶׁר־דִּבֶּ֖ר עָלָֽיו׃
(ב) יִשָּׁקֵ֙נִי֙ מִנְּשִׁיק֣וֹת פִּ֔יהוּ כִּֽי־טוֹבִ֥ים דֹּדֶ֖יךָ מִיָּֽיִן׃ (ג) לְרֵ֙יחַ֙ שְׁמָנֶ֣יךָ טוֹבִ֔ים שֶׁ֖מֶן תּוּרַ֣ק שְׁמֶ֑ךָ עַל־כֵּ֖ן עֲלָמ֥וֹת אֲהֵבֽוּךָ׃ (ד) מׇשְׁכֵ֖נִי אַחֲרֶ֣יךָ נָּר֑וּצָה הֱבִיאַ֨נִי הַמֶּ֜לֶךְ חֲדָרָ֗יו נָגִ֤ילָה וְנִשְׂמְחָה֙ בָּ֔ךְ נַזְכִּ֤ירָה דֹדֶ֙יךָ֙ מִיַּ֔יִן מֵישָׁרִ֖ים אֲהֵבֽוּךָ׃ {פ}
(2”Oh, give me of the kisses of your mouth, For your love is more delightful than wine. (3) Your ointments yield a sweet fragrance, Your name is like finest oil. Therefore do maidens love you. (4) Draw me after you, let us run!" The king has brought me to his chambers. Let us delight and rejoice in your love, Savoring it more than wine— Like new wine-e they love you!
“Blessed be Abram of God Most High,
Creator of heaven and earth.
(20) And blessed be God Most High,
Who has delivered your foes into your hand.” And [Abram] gave him a tenth of everything. (21) Then the king of Sodom said to Abram, “Give me the persons, and take the possessions for yourself.” (22) But Abram said to the king of Sodom, “I swear*swear Lit. “lift up my hand.” to יקוק, God Most High, Creator of heaven and earth: (23) I will not take so much as a thread or a sandal strap of what is yours; you shall not say, ‘It is I who made Abram rich.’
Pi. Pf. consec. וְנִבַּט Is 5:30 look (lit.), sq. לְ.
Hiph. Pf. הִבִּיט Nu 21:9 + 3 times; וְהִבַּטְתָּ֫ 1 S 2:32, etc.; Impf. יַבִּיט Nu 12:8 + 4 times; וַיַּבֵּט 1 S 17:42 + 4 times, etc.; Imv. הַבֵּט 1 K 18:43 +; הַבֵּיט ψ 142:5 (or Inf. abs.), cf. La 5:1 Kt; הַבִּ֫יטָה ψ 13:4 +, etc.; Inf. cstr. הַבִּיט Ex 3:6 +, etc.; Pt. מַבִּיט ψ 104:32;—look: 1. lit., a. human subj., sq. אֶל־ Ex 3:6 (E), Nu 21:9 (JE), Is 8:22 (‖ פָּנָה לְמָ֑עְלָה v 21), cf. 51:6, Jon 2:5; sq. עַל־ Hb 2:15; sq. אַחֲרֵי Gn 19:17, 26 (J), Ex 33:8 (E), 1 S 24:9; sq. ה—ָloc., 119:6Gn 15:5 (שָׁמַ֫יְמָה), cf. Jb 35:5 (שָׁמַיִם); sq. דֶּרֶךְ־יָם 1 K 18:43; sq. acc. = look upon, behold Nu 12:8 (E), Is 38:11; abs. Jb 6:19 1 S 17:42 (‖ רָאָה), 1 K 18:43; 19:6 (sq. הִנֵּה), 1 Ch 21:21 (‖ רָאָה), so ψ 22:18. b. subj. eagle, abs. Jb 39:29 (sq. adv. לְמֵרָחוֹק). 2. fig.: sq. אֶל regard, shew regard to 1 S 16:7 (אֶל־מַרְאֵהוּ), cf. 2 K 3:14 (‖ רָאָה); pay attention to, sq. אֶל־ Is 22:8; = consider Is 51:1, 2; look unto י׳, sq. אֶל־ ψ 34:6 (read Imv. pl. 𝔊 𝔖 Che), Is 22:11 Zc 12:10; cf. ψ 119:6 sq. אֶל־כָּל־מִצְוֹת; cf. also Jb 36:25 (abs. sq. מֵרָחוֹק); sq. acc. אֹרְחֹתֶיךָ ψ 119:15, cf. v 18, Is 5:12; sq. acc. אָוֶן Nu 23:21 (‖ רָאָה); subj. עֵינִי, וַתַּבֵּט בְּשׁוּרַי בְּ׳ ψ 92:12 see its desire upon, gloat over (cf. רָאָה בְּ), diff. 1 S 2:32; sq. acc. adv. ψ 142:5 (יָמִין to the right; ‖ רָאָה); abs. Is 42:18 (sq. לִרְאוֹת of purpose); 63:5 Hb 1:5 (‖ רָאָה), so ψ 91:8 (בְּעֵינֶיךָ), cf. Pr 4:25, sq. לְנֹכַח (subj. עֵינֶיךָ; ‖ יַיְשִׁרוּ נֶגְדֶּ֑ךָ). 3. subj. י׳: sq. אֶל + מִשָּׁמַיִם ψ 102:20; sq. אֶל־ = look upon, i.e. endure to see Hb 1:13 (‖ רָאָה); so sq. acc. v 13, cf. 1:3 (or causat. Ew; ‖ תַּרְאֵנִי); sq. לְ, ψ 104:32 Jb 28:24; ψ 74:20 (לַבְּרִית); sq. acc. Is 64:8 (‖ הֵן), La 3:63 ψ 10:14 (‖ רָאָה); = regard, shew regard to, Is 5:12 Am 5:22 ψ 84:10 La 4:16, cf. ψ 13:4; sq. אֶל־ id. Is 66:2; abs. ψ 94:9 i.e. have power of sight, Is 18:4; sq. מִשָּׁמַיִם ψ 33:13; 80:15 Is 63:15 (‖ רָאָה), La 1:11 (‖ רָאָה), so v 12; 2:20; 5:1.
וְיִנְהֹ֥ם עָלָ֛יו בַּיּ֥וֹם הַה֖וּא כְּנַהֲמַת־יָ֑ם וְנִבַּ֤ט לָאָ֙רֶץ֙ וְהִנֵּה־חֹ֔שֶׁךְ צַ֣ר וָא֔וֹר חָשַׁ֖ךְ בַּעֲרִיפֶֽיהָ׃ {פ}
Distressing darkness, with light;
Darkness, in its lowering clouds.
וַיַּ֤עַשׂ מֹשֶׁה֙ נְחַ֣שׁ נְחֹ֔שֶׁת וַיְשִׂמֵ֖הוּ עַל־הַנֵּ֑ס וְהָיָ֗ה אִם־נָשַׁ֤ךְ הַנָּחָשׁ֙ אֶת־אִ֔ישׁ וְהִבִּ֛יט אֶל־נְחַ֥שׁ הַנְּחֹ֖שֶׁת וָחָֽי׃
(15) Whoever walks in righteousness,
Speaks uprightly,
Spurns profit from fraudulent dealings,
Waves away a bribe instead of grasping it,
Stops their ears against listening to infamy,
Shuts their eyes against looking at evil— (16) Such a one shall dwell in lofty security,
With inaccessible cliffs for a stronghold,
With food supplied
And drink assured. (17) When your eyes behold a king in his beauty,
When they contemplate the land round about,
God stands in the divine assembly;
among the divine beings He pronounces judgment.
Niph. Pf. 3 fs. נִצְּבָה ψ 45:10, נִצָּ֑בָה Gn 37:7; Pr 8:2; 2 ms. וְנִצַּבְתָּ֫ Ex 7:15 + 2 times; 3 pl. נִצְּבוּ 15:8, וְנִצְּבוּ consec. 33:8; Pt. נִצָּב Gn 24:13 +, f. נִצָּבָה Zc 11:16, נִצֶּ֫בֶת 1 S 1:26; mpl. נִצָּבִים Ex 5:20 +; fpl. נִצָּבוֹת 1 S 4:20;— 1. a. station oneself, take one’s stand, for definite purpose, c. עַל loc. (by, on) Gn 24:13, 43; 28:13; Ex 7:15; 33:21; 34:2 (all J), Ex 17:9; 18:14 (E), Nu 23:6, 17 (JE); Am 7:7; 9:1; Pr 8:2; of י׳ Is 3:13 taketh his stand to plead; c. ב loc. Ex 5:20 ψ 82:1 (of God), cf. Nu 22:23, 31, 34; נ׳ עִמְּכָה 1 S 1:26; לִפְנֵי י׳ Dt 29:9; c. פֶּתַח Nu 16:27 (JE), Ju 18:16, 17; abs. La 2:4 (on text v. Löhr). b. stand = be stationed (by appointment, or in fulfilment of duty), c. עַל pers. (sitting or lying) Gn 45:1; 1 S 4:20; 22:6, 7, 17; נ׳ עַל־מִשְׁמַרְתִּי Is 21:8 stand at my watchman’s post (‖ עֹמֵד); לִימִינְךָ ψ 45:10; abs. 2 S 13:31. c. take an upright position, stand, יָקוּמוּ וְנ׳ Ex 33:8 (E; + פֶּתַח loc.), cf. Gn 37:7 (E; of sheaf); of waters, נ׳ כְמוֹ־נֵד Ex 15:8 (song). 2. be stationed = appointed over (על), 1 S 22:9; Ru 2:5, 6; with Samuel presiding over (על) them 1 S 19:20. Hence 3. Pt. as subst. deputy, prefect (as appointed, deputed), only 1 K 4:5, 7; 5:7, 30; 9:23 2 Ch 8:10 (all of Sol.’s officers; so also 2 Ch 8:10 Qr, < Kt נציב), 1 K 22:48 (of Edom). 4. stand firm, fig. כָּל־אָדָם נִצָּב ψ 39:6 every man, (even) the firm-standing, is wholly vanity (but expression strange, and text dub.); נ׳ בַּשָּׁמָ֑יִם 119:89 (of י׳’s word); that which stands firm Zc 11:16 (Isr. under fig. of sheep), but dub.; We GASm leave untranslated; Now proposes הַנַּחֲלָה the diseased.
Hiph. Pf. הִצִּיב 1 K 16:34; 2 ms. הִצַּבְתָּ Gn 21:29 ψ 74:17; 3 mpl. הִצִּ֫יבוּ Je 5:26; Impf. יַצִּיב Jos 6:26, יַצֵּב Dt 32:8 (dub.; poet. for וַיּ׳ Ew§ 233a Di; rhythmical shortening Ges§ 109 k; read יַצִּב Dr DaSynt. p. 94), וַיַּצֶּב־ 2 S 18:18; sf. וַיַּצִּיבֵ֫נוּ La 3:12; Imv. fs. הַצִּ֫יבִי Je 31:21; Inf. cstr. הַצִּיב 1 S 13:21; 1 Ch 18:3; Pt. מַצִּיב 1 S 15:12 (but read הִצִּיב 𝔊 We Dr Bu Kit HPS);— 1. station, set: c. acc., ewes Gn 21:28, 29 (E; לְבַד apart), trap Je 5:26; fig. set me before thee (לְפָנֶיךָ) ψ 41:13; set me as a target La 3:12. 2. set up, erect pillar (מַצֵּבָה) Gn 35:14, 20 (E), 2 S 18:18, + אֲשֵׁרִים 2 K 17:10; altar Gn 33:20 (E), stone-heap 2 S 18:17; monument 1 S 15:12; 1 Ch 18:3; Je 31:21; city-gates (c. ב), Jos 6:26 (JE) = 1 K 16:34. 3. cause to stand erect, waters, כְּמוֹ־נֵד ψ 78:13 (cf. Qal Ex 15:8). 4. fix, establish boundary (subj. י׳) Dt 32:8 ψ 74:17; Pr 15:25; dominion (יַד) 1 Ch 18:3 (of king).—1 S 13:21 is dub.; AV sharpen, RV set; Kit ‘gerade machen’; Klo נִצַּב subst., v. infr.; cf. HPS.
Hoph. Pf. 3 ms. הֻצַּב Na 2:8 it is fixed, determined (Kl Or), but very dub.; perhaps n.pr., or epith., of queen, cf. We Now GASm, q.v.; Pt. סֻלָּם מֻצָּב אַ֫רְצָה Gn 28:12 (E) a ladder set up on the earth; אֵלוֹן מ׳ Ju 9:6, read אֵלוֹן הַמַּצֵּבָה GFM, v. infr.—Cf. also יצב Hithp.
They shall not bear children for terror,lfor terror Emendation yields “in vain.”
But they shall be a people blessed by GOD,
And their offspring shall remain with them. (24) Before they pray, I will answer;
While they are still speaking, I will respond.
why have You abandoned me;
why so far from delivering me
and from my anguished roaring? (3) My God,
I cry by day—You answer not;
by night, and have no respite.
(4) bOr “But You are holy, enthroned upon the praises of Israel.”But You are the Holy One,
enthroned,
the Praise of Israel.-b
(1) יקוק appeared to him by the terebinths of Mamre; he was sitting at the entrance of the tent as the day grew hot.
Have you not heard?
Have you not been told
From the very first?
Have you not discerned
How the earth was founded?gHow the earth was founded Meaning of Heb. uncertain. (22) It is [God] who is enthroned above the vault of the earth,
So that its inhabitants seem as grasshoppers;
Who spread out the skies like gauze,
Stretched them out like a tent to dwell in—
the sky proclaims His handiwork. (3) Day to day makes utterance,
night to night speaks out. (4) There is no utterance,
there are no words,
aWith Septuagint, Symmachus, and Vulgate; or “their sound is not heard.”whose sound goes unheard.-a (5) Their voicebCf. Septuagint, Symmachus, and Vulgate; Arabic qawwah, “to shout.” carries throughout the earth,
their words to the end of the world.
He placed in themcViz., the heavens. a tent for the sun,
(2) Dominion and dread are His;
He imposes peace in His heights. (3) Can His troops be numbered?
On whom does His light not shine? (4) How can man be in the right before God?
How can one born of woman be cleared of guilt? (5) Even the moon is not bright,
And the stars are not pure in His sight. (6) How much less man, a worm,
The son-of-man, a maggot.
fraud and deceit never leave its square.
(13) It is not an enemy who reviles me
—I could bear that;
it is not my foe who vaunts himself against me
—I could hide from him; (14) but it is you, my equal,
my companion, my friend; (15) sweet was our fellowship;
we walked together in God’s house. (16) Let Him incite death against them;
may they go down alive into Sheol!
For where they dwell,
there evil is.
(17) As for me, I call to God;
the LORD will deliver me. (18) Evening, morning, and noon,
I complain and moan,
and He hears my voice. (19) He redeems me unharmed
from the battle against me;
aMeaning of Heb. uncertain.it is as though many are on my side.-a (20) God who has reigned from the first,
who will have no successor,
hears and humbles those who have no fear of God. Selah.
(21) HebI.e., the friend of v. 14. harmed his ally,
he broke his pact;
(א) תְּפִלַּת הַשַּׁחַר, עַד חֲצוֹת. רַבִּי יְהוּדָה אוֹמֵר, עַד אַרְבַּע שָׁעוֹת.
תְּפִלַּת הַמִּנְחָה עַד הָעֶרֶב. רַבִּי יְהוּדָה אוֹמֵר, עַד פְּלַג הַמִּנְחָה.
תְּפִלַּת הָעֶרֶב אֵין לָהּ קֶבַע.
וְשֶׁל מוּסָפִין כָּל הַיּוֹם. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁבַע שָׁעוֹת:
(1) This mishna determines the times beyond which the different prayers may not be recited. According to the Rabbis, the morning prayer may be recited until noon. Rabbi Yehuda says: It may be recited only until four hours after sunrise. According to the Rabbis, the afternoon prayer may be recited until the evening. Rabbi Yehuda says: It may be recited only until the midpoint of the afternoon [pelag haminḥa], i.e., the midpoint of the period that begins with the sacrifice of the daily afternoon offering and ends at nightfall, which is the end of the afternoon. The evening prayer may be recited throughout the night and is not fixed to a specific hour. According to the Rabbis, the additional prayer may be recited all day. Rabbi Yehuda says: It may be recited only until seven hours after sunrise.
Mincha Ketanah[edit]
Minchah Ketanah (מִנְחָה קְטַנָּה, literally the smaller [window of praying] Minchah), two and one-half variable hours before sunset, is the preferable earliest time to recite Minchah.
Plag Hamincha[edit]
Plag Hamincha (פְּלַג הַמִּנְחָה, literally half of the Minchah) is the midpoint between Minchah Ketanah and sunset, i.e. one and one-quarter variable hours before sunset. If one prayed Minchah before this time, one may recite Maariv afterwards (at the conclusion of the Sabbath, this may only be done under extenuating circumstances). Otherwise, one must wait until sunset, unless one is praying as a congregation.[14] Furthermore, it is questionable whether an individual may pray maariv after plag hamincha if he doesn't always recite mincha before Plag Hamincha; nevertheless, the Halachic authorities allow one to do so on Friday night.[15]
Ithpalp. - אִיתְטַלְטֵל, אִיטַּ׳ 1) to be exiled, to wander. Targ. Lam. IV, 14. Targ. Ps. LXVIII, 13. —2) to be unsteady, to be moved, to be movable. Targ. Prov. V, 6.—Y. Lev. XXV, 14 עסקא דמִיטַּלְטְלָא movable chattel.—B. Bath. 150ᵃ כל דְּמִטַּלְטַל (or דַּמְ׳) whatever is movable; a. fr.
Pi. - טִילָּא, טִילָּה same, v. supra. Part. pass. מְטוּלָּא, pl. מְטוּלָּאִים. Ber. 43ᵇ, a. fr. מנעלים המט׳ patched shoes; v. טְלָאי.
https://www.unilad.com/news/moment-man-awakens-volcano-throwing-20220823
(2) Looking up, he saw three figures standing near him. Perceiving this, he ran from the entrance of the tent to greet them and, bowing to the ground,
Nisan (or Nissan; Hebrew: נִיסָן, Standard Nīsan, Tiberian Nīsān; from Akkadian: 𒌗𒁈𒍠𒃻 Nisanu) in the Babylonian and Hebrew calendars is the month of the barley ripening and first month of spring. The name of the month is an Akkadian language borrowing, although it ultimately originates in Sumerian nisag "first fruits". In the Hebrew calendar it is the first month of the ecclesiastical year, called the "first of the months of the year" (Book of Exodus 12:1-2), "first month" (Ex 12:14), and the month of Aviv (Ex 13:4) בְּחֹ֖דֶשׁ הָאָבִֽיב ḥōḏeš hā-’āḇîḇ). It is called Nisan in the Book of Esther. It is a month of 30 days.

The Hebrew Bible uses the term מלאכי אלקים (malakhey Elohim; Angels of God),[19] The Hebrew word for angel is "malakh", which means messenger, for the angels מלאכי יקוק (malakhey Adonai; Angels of the Lord) are God's messengers to perform various missions - e.g. 'angel of death';[20] בני אלקים (b'nei elohim; sons of God) and הקדושים (ha-q'doshim; the holy ones) to refer to beings traditionally interpreted as angelic messengers. Other terms are used in later texts, such as העליונים (ha-elyonim, the upper ones, or the supreme ones). References to angels are uncommon in Jewish literature except in later works such as the Book of Daniel, though they are mentioned briefly in the stories of Jacob (who according to one interpretation wrestled with an angel) and Lot (who was warned by angels of the impending destruction of the cities of Sodom and Gomorrah). Daniel is the first biblical figure to refer to individual angels by name.[21] It is therefore widely speculated that Jewish interest in angels developed during the Babylonian captivity.[22] According to Rabbi Simeon ben Lakish of Tiberias (230–270 A.D.), specific names for the angels were brought back by the Jews from Babylon.
The Protestant Bible provides names for five angels, "Michael the archangel" (Jude 1:9), the angel Gabriel, who is called "the man Gabriel" in Daniel 9:21, which are considered part of the standard New Testament canon and Old Testament canon respectively, as well as Raphael, who is mentioned in Tobit 12:15, which falls in the Apocrypha section of the Protestant Bible, in addition to Uriel (2 Esdras 4:1 and 2 Esdras 5:20) and Jerahmeel (2 Esdras 4:36), which are contained in 2 Esdras, also included in the Apocrypha section of the Protestant Bible.
The Epistle of Jude[a] is the penultimate book of the New Testament as well as the Christian Bible. It is traditionally attributed to Jude, brother of James the Just, and thus possibly a brother of Jesus as well.
Jude is a short epistle written in Koine Greek. It condemns in fierce terms certain people the author sees as a threat to the early Christian community, but describes these opponents only vaguely. According to Jude, these opponents are within the Christian community, but are not true Christians: they are scoffers, false teachers, malcontents, given to their lusts, and so on. The epistle reassures its readers that these people will soon be judged by God. It is possible that the group being referred to would have been obvious to the original recipients of the letter, but if a specific group was being referred to, knowledge of the details has since been lost. The one bit of their potential ideology discussed in the letter is that these opponents denigrate angels and their role. If this was indeed a part of the ideology of this group the author opposed, then the epistle is possibly a counterpoint to the Epistle to the Colossians. Colossians condemns those who give angels undue prominence and worship them; this implies the two letters might be part of an early Christian debate on Christian angelology.
1Jude, a servant of Jesus Christ and a brother of James,
To those who are called, loved by God the Father, and kept in Jesus Christ:
2Mercy, peace, and love be multiplied to you.
God’s Judgment on the Ungodly
(2 Peter 3:1–7)
3Beloved, although I made every effort to write to you about the salvation we share, I felt it necessary to write and urge you to contend earnestly for the faith entrusted once for all to the saints. 4For certain men have crept in among you unnoticed—ungodly ones who were designated long ago for condemnation. They turn the grace of our God into a license for immorality, and they deny our only Master and Lord, Jesus Christ.
5Although you are fully aware of this, I want to remind you that after Jesusa had delivered His people out of the land of Egypt, He destroyed those who did not believe. 6And the angels who did not stay within their own domain but abandoned their proper dwelling—these He has kept in eternal chains under darkness, bound for judgment on that great day. 7In like manner, Sodom and Gomorrah and the cities around them, who indulged in sexual immorality and pursued strange flesh, are on display as an example of those who sustain the punishment of eternal fire.
8Yet in the same way these dreamers defile their bodies, reject authority, and slander glorious beings. 9But even the archangel Michael, when he disputed with the devil over the body of Moses, did not presume to bring a slanderous charge against him, but said, “The Lord rebuke you!”b 10These men, however, slander what they do not understand, and like irrational animals, they will be destroyed by the things they do instinctively. 11Woe to them! They have traveled the path of Cain; they have rushed headlong into the error of Balaam; they have perished in Korah’s rebellion.
12These men are hidden reefsc in your love feasts, shamelessly feasting with you but shepherding only themselves. They are clouds without water, carried along by the wind; fruitless trees in autumn, twice dead after being uprooted. 13They are wild waves of the sea, foaming up their own shame; wandering stars, for whom blackest darkness has been reserved forever.
The Book of Tobit (/ˈtoʊbɪt/),[a] also known as the Book of Tobias, is a 3rd or early 2nd century BC work describing how God tests the faithful, responds to prayers, and protects the covenant community (i.e., the Israelites).[1] It tells the story of two Israelite families, that of the blind Tobit in Nineveh and of the abandoned Sarah in Ecbatana.[2] Tobit's son Tobias is sent to retrieve ten silver talents that Tobit once left in Rages, a town in Media; guided and aided by the angel Raphael he arrives in Ecbatana, where he meets Sarah.[2] A demon named Asmodeus has fallen in love with her and kills anyone she intends to marry, but with the aid of Raphael the demon is exorcised and Tobias and Sarah marry,[1] after which they return to Nineveh where Tobit is cured of his blindness.[2]
The book is included in the Catholic and Eastern Orthodox canons and the Dead Sea Scrolls, but not in the Jewish Masoretic text; while Protestant tradition places it in the Apocrypha, with Anabaptists, Lutherans, Anglicans and Methodists recognising it as useful for purposes of edification and liturgy, albeit non-canonical in status.[3][4][5][6][1] The vast majority of scholars recognize it as a work of fiction with some historical references.[7]
(א) ויאמר טובי אל טוביה בנו בני האיש אשר הלך עמך נתן לו שכרו ועוד נוסיף עליו ויאמר טוביה אבי נתן לו [את] חצי הכסף אשר הבאתי משם כי הוא הוליכני בשלום והביאני בשלום ורפא את אשתי והוציא את הכסף מיד גביאל ורפא את עיניך ומה ראוי לתת לו על כל זאת.
(ב) ויקרא טוביה אל רפאל (ויאמר לו) עזריה אחי[בא ו]קח שכרך חצי הכסף שהבאת[י] משם [כי הוא שכרך] ולך לשלום.
(ג) ויאמר רפאל אל טובי ואל טוביה בנו שירו ליקוק שיר חדש וברכו(הו) וזמרו שמו על כל הטובה אשר עשה עמכם והרבו לפניו תפלה ותחנה וצדקה כל ימי חייכם כי טוב לפני יקוק לעשות צדקה תמיד מכנוס אוצרות כסף וזהב כי צדקה תציל ממות ואני לא אכחד מכם כל האמת דעו כי בעת אשר התפללת[ם] והתחננת[ם] לפני (הקדוש ברוך הוא) אתה ושרה כלתך על צרת נפשכם אני העליתי תפלתכם לפני כסא הכבוד ובעת אשר היית קובר את המתים אני הייתי עמך [ובחג שבועות שעזבת את שלחנך והלכת לקבור את המת אני הייתי עמך] ובחנך האלקים בעורות עיניך כי יקוק צדיק יבחן ובעת צרתך שלחני יקוק לרפא אותך ואת שרה כלתך ואני (הוא) רפאל המלאך אחד מן השרים המשרתים לפני כסא הכבוד.
(ד) ויהי כשמעם את כל הדברים האלה וייראו מאד ויפלו על פניהם ויאמר [להם] רפאל שלום לכם אל תיראו ברכו את יקוק על הגדולות והנוראות האלה אשר עשה עמכם ואני בכל אשר הייתי עמכם ראיתם אותי אוכל ושותה כי כן נדמה בעיניכם ואני לא אכלתי ולא שתיתי ועתה כתבו לכם את כל הדברים האלה בספר והיה לעד ביניכם ובין אלקיכם כל ימי חייכם והדבר הזה לאות ועד בכל דור ודור וברכו את יקוק והודו לזכר קדשו ועתה שלחוני ואלך אל האלקים אשר שלחני אליכם וישלחוהו ויברכו את יקוק על כל זאת ויעל מלאך יקוק השמימה ולא יסף להראה אל טובי ואל טוביה בנו:
(1) Then Tobi said to Tobiyyah his son, My son, let us give the man who went with thee his wages, and we will further add thereto. And Tobiyyah said, My father, let us give him the half of the silver which I have brought thence. For he led me in peace, and hath brought me back in peace, and hath healed my wife, and hath obtained the money from the hand of Gabael, and hath healed thine eyes. What now ought we to give him for all this?
(2) So Tobiyyah called Raphael, and said to him, My brother Azaryah, come and take thy wages, half of the money which thou hast brought thence, for it is thy wages, and go in peace.
(3) Then Raphael said to Tobi and to Tobiyyah his son, Sing to the Lord a new song, and bless him, and sing praise to his name for all the goodness which he hath done unto you. And continue before him in prayer and supplication and alms all the days of your lives, for it is better in the sight of the Lord to give alms always than to heap up treasures of silver and gold. For alms doth deliver from death. And I will not hide from you any of the truth. Know that at the time when thou and Sarah thy daughter-in-law did pray and make supplication before the Holy One (blessed is he), on account of the tribulation of your soul, I offered your prayer before the throne of glory ; and at the time when thou wast burying the dead I was with thee ; and at the feast of weeks, when thou didst leave thy table, and go to bury the dead man, I was with thee. And God hath tried thee by the blindness of thine eyes, for the Lord trieth the righteous. And at the time of thy tribulation theLord sent me to heal thee and Sarah thy daughter-in-law. Now I am the angel Raphael, one of the princes who minister before the throne of glory. And it came to pass when they heard all these sayings, they were sore afraid, and they fell on their faces.
(4) And Raphael said to them, Peace be unto you ; fear not ; bless the Lord for these great and wonderful things which he hath done unto you. Now as to myself, all the time I was with you ye saw me eat and drink, for so it appeared to your eyes, yet I did neither eat nor drink. Now therefore write you all these things in a book, and it shall be for a witness between you and your God all the days of your lives, and this thing shall be for a sign and a witness amongst all generations. And bless the Lord, and praise the remembrance of his holiness. And now let me go, and I will go to the God who sent me to you. So they sent him away, and blessed the Lord for all this. And the angel of the Lord went up to heaven, and appeared no more to Tobi and his son Tobiyyah.


The Latin term Saraceni is of unknown original meaning. There are claims of it being derived from the Semitic triliteral root šrq "east" and šrkt "tribe, confederation".[9][10] Another possible Semitic root is srq "to steal, rob, thief", more specifically from the noun sāriq (Arabic: سارق), pl. sāriqīn (سارقين), which means "thief, marauder".[11] In his Levantine Diary, covering the years 1699–1740, the Damascene writer Hamad bin Kanan al-Salhi (Arabic: محمد بن كَنّان الصالحي) used the term sarkan to mean "travel on a military mission" from the Near East to parts of Southern Europe which were under Ottoman Empire rule, particularly Cyprus and Rhodes.[12]
Ptolemy's 2nd-century work, Geography, describes Sarakēnḗ (Ancient Greek: Σαρακηνή) as a region in the northern Sinai Peninsula.[2][3] Ptolemy also mentions a people called the Sarakēnoí (Ancient Greek: οἱ Σαρακηνοί) living in the northwestern Arabian Peninsula (near neighbor to the Sinai).[2][3] Eusebius in his Ecclesiastical history narrates an account wherein Pope Dionysius of Alexandria mentions Saracens in a letter while describing the persecution of Christians by the Roman emperor Decius: "Many were, in the Arabian mountain, enslaved by the barbarous 'sarkenoi'."[2][3] The Augustan History also refers to an attack by Saraceni on Pescennius Niger's army in Egypt in 193, but provides little information as to identifying them.[13]
Both Hippolytus of Rome and Uranius mention three distinct peoples in Arabia during the first half of the third century: the Taeni, the Saraceni, and the Arabes.[2][3] The Taeni, later identified with the Arab people called Tayy, were located around Khaybar (an oasis north of Medina) and also in an area stretching up to the Euphrates. The Saraceni were placed north of them.[2][3] These Saracens, located in the northern Hejaz, were described as people with a certain military ability who were opponents of the Roman Empire and who were classified by the Romans as barbarians.[2][3]
The Saracens are described as forming the equites from Phoenicia and Thamud.[14][15][16] In one document, the defeated enemies of Diocletian's campaign in the Syrian Desert are described as Saracens. Other 4th-century military reports make no mention of Arabs, but refer to Saracen groups ranging as far east as Mesopotamia who were involved in battles on both the Sasanian and Roman sides.[14][15][16][17] The Saracens were named in the Roman administrative document Notitia Dignitatum, dating from the time of Theodosius I in the 4th century, as comprising distinctive units in the Roman army. They were distinguished in the document from Arabs.[18]
The Nabataeans or Nabateans (/ˌnæbəˈtiːənz/; Nabataean Aramaic: 𐢕𐢃𐢋𐢈, nbṭw, vocalized as Nabāṭū; Arabic: ٱلْأَنْبَاط, al-ʾAnbāṭ, singular النبطي, an-Nabaṭī; compare Ancient Greek: Ναβαταῖος, romanized: Nabataîos; Latin: Nabataeus) were an ancient Arab people who inhabited northern Arabia and the southern Levant.[1][2][3][4][5][6][7] Their settlements—most prominently the assumed capital city of Raqmu (present-day Petra, Jordan)[1]—gave the name Nabatene (Ancient Greek: Ναβατηνή, romanized: Nabatēnḗ) to the Arabian borderland that stretched from the Euphrates to the Red Sea.
The Nabateans emerged as a distinct civilization and political entity between the 4th and 2nd centuries BCE,[8] with their kingdom centered around a loosely controlled trading network that brought considerable wealth and influence across the ancient world.
Described as fiercely independent by contemporary Greco-Roman accounts, the Nabataeans were annexed into the Roman Empire by Emperor Trajan in 106 CE. Nabataeans' individual culture, easily identified by their characteristic finely potted painted ceramics, was adopted into the larger Greco-Roman culture. They converted to Christianity during the Later Roman Era.
The Nabataeans were allies of the first Hasmoneans in their struggles against the Seleucid monarchs. They then became rivals of the Judaean dynasty, and a chief element in the disorders that invited Pompey's intervention in Judea. According to popular historian Paul Johnson, many Nabataeans were forcefully converted to Judaism by Hasmonean king Alexander Jannaeus.[15][better source needed] It was this king who, after putting down a local rebellion, invaded and occupied the Nabataean towns of Moab and Gilead and imposed a tribute of an unknown amount. Obodas I knew that Alexander would attack, so was able to ambush Alexander's forces near Gaulane destroying the Judean army (90 BCE).[16]



(א) וַיֵּרָ֤א אֵלָיו֙ יקוק בְּאֵלֹנֵ֖י מַמְרֵ֑א וְה֛וּא יֹשֵׁ֥ב פֶּֽתַח־הָאֹ֖הֶל כְּחֹ֥ם הַיּֽוֹם׃ (ב) וַיִּשָּׂ֤א עֵינָיו֙ וַיַּ֔רְא וְהִנֵּה֙ שְׁלֹשָׁ֣ה אֲנָשִׁ֔ים נִצָּבִ֖ים עָלָ֑יו וַיַּ֗רְא וַיָּ֤רׇץ לִקְרָאתָם֙ מִפֶּ֣תַח הָאֹ֔הֶל וַיִּשְׁתַּ֖חוּ אָֽרְצָה׃
(1) יקוק appeared to him by the terebinths of Mamre; he was sitting at the entrance of the tent as the day grew hot. (2) Looking up, he saw three figures standing near him. Perceiving this, he ran from the entrance of the tent to greet them and, bowing to the ground,
פִּילוֹן, פִּילְיוֹן m. (πυλών, πυλεών) gateway. Lev. R. s. 30, beg. (ref. to Ps. XVI, 11) הודיעני איזה פ׳ מפולש וכ׳ Ar. (ed. תודיעני באיזה) let me know which is the open gate leading to life everlasting. Gen. R. s. 59, [read as:] Yalk. ib. 103 (ref. to Gen. XXIV, 1) בא בפ׳ מפולש וכ׳ he had entered on the gateway leading &c. Gen. R. s. 66, end פִּילְיוֹנוֹ של וכ׳ (not פו׳) Isaac’s gateway was open from both sides, so that the one came in from one side, and the other from the other side; [ib. s. 48 פלן של אבינו אברהם וכ׳; Yalk. ib. 82 פוולונו (corr. acc., or פָּפִילְיוֹנוֹ, v. פָּפִילְיוֹן]. Lev. R. s. 18 הכל נכנסין בפ׳ אחד (not בפולין, בפילין) all enter town by the same gateway [or read: בפילי אחת, v. פִּילי]; Koh. R. to XII, 5 בפילין אגון אחת (בפילי) (corr. acc.). Ib. כד אתין לפילין (ed. Wil. לפילן, corr. acc.) when they arrived at the gateway (of the Sepphorean’s residence); a. e.—[Yalk. Ex. 178 פלומי פ׳, v. פְּלוּמוֹפִּילוֹן.]


Spring up, O well—sing to it—
(18) The well which the chieftains dug,
Which the nobles of the people started
With maces, with their own staffs. And from Midbar*Midbar Septuagint “the well” (= Beer); cf. v. 16. to Mattanah,
Put your evil doings
Away from My sight.
Cease to do evil;
The filth of the daughters of Zion,cthe daughters of Zion Emendation yields “Daughter Zion,” i.e., Zion personified; cf. 1.8 and note.
And from Jerusalem’s midst
Has rinsed out her infamy—
In a spirit of judgment
And in a spirit of purging—
(כו) שָׁ֭לַח מֹשֶׁ֣ה עַבְדּ֑וֹ אַ֝הֲרֹ֗ן אֲשֶׁ֣ר בָּחַר־בּֽוֹ׃ (כז) שָֽׂמוּ־בָ֭ם דִּבְרֵ֣י אֹתוֹתָ֑יו וּ֝מֹפְתִ֗ים בְּאֶ֣רֶץ חָֽם׃ (כח) שָׁ֣לַֽח חֹ֭שֶׁךְ וַיַּחְשִׁ֑ךְ וְלֹֽא־מָ֝ר֗וּ אֶת־[דְּבָרֽוֹ] (דבריו)׃ (כט) הָפַ֣ךְ אֶת־מֵימֵיהֶ֣ם לְדָ֑ם וַ֝יָּ֗מֶת אֶת־דְּגָתָֽם׃ (ל) שָׁרַ֣ץ אַרְצָ֣ם צְפַרְדְּעִ֑ים בְּ֝חַדְרֵ֗י מַלְכֵיהֶֽם׃ (לא) אָ֭מַר וַיָּבֹ֣א עָרֹ֑ב כִּ֝נִּ֗ים בְּכׇל־גְּבוּלָֽם׃ (לב) נָתַ֣ן גִּשְׁמֵיהֶ֣ם בָּרָ֑ד אֵ֖שׁ לֶהָב֣וֹת בְּאַרְצָֽם׃ (לג) וַיַּ֣ךְ גַּ֭פְנָם וּתְאֵנָתָ֑ם וַ֝יְשַׁבֵּ֗ר עֵ֣ץ גְּבוּלָֽם׃ (לד) אָ֭מַר וַיָּבֹ֣א אַרְבֶּ֑ה וְ֝יֶ֗לֶק וְאֵ֣ין מִסְפָּֽר׃ (לה) וַיֹּ֣אכַל כׇּל־עֵ֣שֶׂב בְּאַרְצָ֑ם וַ֝יֹּ֗אכַל פְּרִ֣י אַדְמָתָֽם׃ (לו) וַיַּ֣ךְ כׇּל־בְּכ֣וֹר בְּאַרְצָ֑ם רֵ֝אשִׁ֗ית לְכׇל־אוֹנָֽם׃ (לז) וַֽ֭יּוֹצִיאֵם בְּכֶ֣סֶף וְזָהָ֑ב וְאֵ֖ין בִּשְׁבָטָ֣יו כּוֹשֵֽׁל׃ (לח) שָׂמַ֣ח מִצְרַ֣יִם בְּצֵאתָ֑ם כִּֽי־נָפַ֖ל פַּחְדָּ֣ם עֲלֵיהֶֽם׃ (לט) פָּרַ֣שׂ עָנָ֣ן לְמָסָ֑ךְ וְ֝אֵ֗שׁ לְהָאִ֥יר לָֽיְלָה׃ (מ) שָׁ֭אַל וַיָּבֵ֣א שְׂלָ֑ו וְלֶ֥חֶם שָׁ֝מַ֗יִם יַשְׂבִּיעֵֽם׃
(26) He sent His servant Moses,
and Aaron, whom He had chosen. (27) They performed His signs among them,
His wonders, against the land of Ham. (28) He sent darkness; it was very dark;
cMeaning of Heb. uncertain.did they not defy His word?-c (29) He turned their waters into blood
and killed their fish. (30) Their land teemed with frogs,
even the rooms of their king. (31) Swarms of insects came at His command,
lice, throughout their country. (32) He gave them hail for rain,
and flaming fire in their land. (33) He struck their vines and fig trees,
broke down the trees of their country. (34) Locusts came at His command,
grasshoppers without number. (35) They devoured every green thing in the land;
they consumed the produce of the soil. (36) He struck down every first-born in the land,
the first fruit of their vigor. (37) He led IsraeldLit. “them.” out with silver and gold;
none among their tribes faltered. (38) Egypt rejoiced when they left,
for dread of IsraeldLit. “them.” had fallen upon them.
(39) He spread a cloud for a cover,
and fire to light up the night. (40) They asked and He brought them quail,
and satisfied them with food from heaven.
“We will eat our own food
And wear our own clothes;
Only let us be called by your name—
Take away our disgrace!” (2) aFor the interpretation of this verse, cf. 28.5. For “radiance,” cf. Septuagint and the Syriac ṣemḥa, and for “splendor,” cf. the meaning of peri in 10.12. In that day,
GOD’s radiance
Will lend beauty and glory,
And the splendor of the landbthe land Emendation yields “my Sovereign”; cf. the parallelism (in reverse order) in 3.17.
[Will give] dignity and majesty,
To the survivors of Israel. (3) And those who remain in Zion
And are left in Jerusalem—
All who are inscribed for life in Jerusalem—
Shall be called holy. (4) When the Sovereign has washed away
The filth of the daughters of Zion,cthe daughters of Zion Emendation yields “Daughter Zion,” i.e., Zion personified; cf. 1.8 and note.
And from Jerusalem’s midst
Has rinsed out her infamy—
In a spirit of judgment
And in a spirit of purging—
(5) GOD will createdcreate Emendation yields “spread”; cf. Ps. 105.39. over the whole shrine and meeting place of Mount Zion cloud by day and smoke with a glow of flaming fire by night. Indeed, over all the gloryeall the glory Emendation yields “God’s whole shrine.” shall hang a canopy, (6) which shall serve as a pavilion for shade from heat by day and as a shelter for protection against drenching rain.
O God, endow the king with Your judgments,
the king’s son with Your righteousness; (2) that he may judge Your people rightly,
Your lowly ones, justly. (3) Let the mountains produce well-being for the people,
the hills, the reward of justice. (4) Let him champion the lowly among the people,
deliver the needy folk,
and crush those who wrong them. (5) Let them fear You as long as the sun shines,
while the moon lasts, generations on end. (6) Let him be like rain that falls on a mown field,
like a downpour of rain on the ground, (7) that the righteous may flourish in his time,
and well-being abound, till the moon is no more. (8) Let him rule from sea to sea,
from the river to the ends of the earth. (9) Let desert-dwellers kneel before him,
and his enemies lick the dust. (10) Let kings of Tarshish and the islands pay tribute,
kings of Sheba and Seba offer gifts. (11) Let all kings bow to him,
and all nations serve him.
(12) For he saves the needy who cry out,
the lowly who have no helper. (13) He cares about the poor and the needy;
He brings the needy deliverance. (14) He redeems them from fraud and lawlessness;
aOr “their life is precious in his sight.”the shedding of their blood weighs heavily upon him.-a
(15) So let him live, and receive gold of Sheba;
let prayers for him be said always,
blessings on him invoked at all times. (16) bMeaning of some Heb. phrases in these verses uncertain.Let abundant grain be in the land, to the tops of the mountains;
let his crops thrive like the forest of Lebanon;
and let men sprout up in towns like country grass.

(א) וַיְהִ֡י בִּימֵ֣י אָ֠חָ֠ז בֶּן־יוֹתָ֨ם בֶּן־עֻזִּיָּ֜הוּ מֶ֣לֶךְ יְהוּדָ֗ה עָלָ֣ה רְצִ֣ין מֶֽלֶךְ־אֲ֠רָ֠ם וּפֶ֨קַח בֶּן־רְמַלְיָ֤הוּ מֶֽלֶךְ־יִשְׂרָאֵל֙ יְר֣וּשָׁלַ֔͏ִם לַמִּלְחָמָ֖ה עָלֶ֑יהָ וְלֹ֥א יָכֹ֖ל לְהִלָּחֵ֥ם עָלֶֽיהָ׃ (ב) וַיֻּגַּ֗ד לְבֵ֤ית דָּוִד֙ לֵאמֹ֔ר נָ֥חָה אֲרָ֖ם עַל־אֶפְרָ֑יִם וַיָּ֤נַע לְבָבוֹ֙ וּלְבַ֣ב עַמּ֔וֹ כְּנ֥וֹעַ עֲצֵי־יַ֖עַר מִפְּנֵי־רֽוּחַ׃ {ס} (ג) וַיֹּ֣אמֶר יקוק אֶֽל־יְשַֽׁעְיָ֒הוּ֒ צֵא־נָא֙ לִקְרַ֣את אָחָ֔ז אַתָּ֕ה וּשְׁאָ֖ר יָשׁ֣וּב בְּנֶ֑ךָ אֶל־קְצֵ֗ה תְּעָלַת֙ הַבְּרֵכָ֣ה הָעֶלְיוֹנָ֔ה אֶל־מְסִלַּ֖ת שְׂדֵ֥ה כוֹבֵֽס׃ (ד) וְאָמַרְתָּ֣ אֵ֠לָ֠יו הִשָּׁמֵ֨ר וְהַשְׁקֵ֜ט אַל־תִּירָ֗א וּלְבָֽבְךָ֙ אַל־יֵרַ֔ךְ מִשְּׁנֵ֨י זַנְב֧וֹת הָאוּדִ֛ים הָעֲשֵׁנִ֖ים הָאֵ֑לֶּה בׇּחֳרִי־אַ֛ף רְצִ֥ין וַאֲרָ֖ם וּבֶן־רְמַלְיָֽהוּ׃ (ה) יַ֗עַן כִּֽי־יָעַ֥ץ עָלֶ֛יךָ אֲרָ֖ם רָעָ֑ה אֶפְרַ֥יִם וּבֶן־רְמַלְיָ֖הוּ לֵאמֹֽר׃ (ו) נַעֲלֶ֤ה בִֽיהוּדָה֙ וּנְקִיצֶ֔נָּה וְנַבְקִעֶ֖נָּה אֵלֵ֑ינוּ וְנַמְלִ֥יךְ מֶ֙לֶךְ֙ בְּתוֹכָ֔הּ אֵ֖ת בֶּן־טָֽבְאַֽל׃ {פ}
(ז) כֹּ֥ה אָמַ֖ר אדושם יקוק לֹ֥א תָק֖וּם וְלֹ֥א תִֽהְיֶֽה׃ (ח) כִּ֣י רֹ֤אשׁ אֲרָם֙ דַּמֶּ֔שֶׂק וְרֹ֥אשׁ דַּמֶּ֖שֶׂק רְצִ֑ין וּבְע֗וֹד שִׁשִּׁ֤ים וְחָמֵשׁ֙ שָׁנָ֔ה יֵחַ֥ת אֶפְרַ֖יִם מֵעָֽם׃ (ט) וְרֹ֤אשׁ אֶפְרַ֙יִם֙ שֹׁמְר֔וֹן וְרֹ֥אשׁ שֹׁמְר֖וֹן בֶּן־רְמַלְיָ֑הוּ אִ֚ם לֹ֣א תַאֲמִ֔ינוּ כִּ֖י לֹ֥א תֵאָמֵֽנוּ׃ {פ}
(י) וַיּ֣וֹסֶף יקוק דַּבֵּ֥ר אֶל־אָחָ֖ז לֵאמֹֽר׃ (יא) שְׁאַל־לְךָ֣ א֔וֹת מֵעִ֖ם יקוק אֱלֹקֶ֑יךָ הַעְמֵ֣ק שְׁאָ֔לָה א֖וֹ הַגְבֵּ֥הַּ לְמָֽעְלָה׃ (יב) וַיֹּ֖אמֶר אָחָ֑ז לֹא־אֶשְׁאַ֥ל וְלֹֽא־אֲנַסֶּ֖ה אֶת־יקוק׃ (יג) וַיֹּ֕אמֶר שִׁמְעוּ־נָ֖א בֵּ֣ית דָּוִ֑ד הַמְעַ֤ט מִכֶּם֙ הַלְא֣וֹת אֲנָשִׁ֔ים כִּ֥י תַלְא֖וּ גַּ֥ם אֶת־אֱלֹקָֽי׃ (יד) לָ֠כֵ֠ן יִתֵּ֨ן אדושם ה֛וּא לָכֶ֖ם א֑וֹת הִנֵּ֣ה הָעַלְמָ֗ה הָרָה֙ וְיֹלֶ֣דֶת בֵּ֔ן וְקָרָ֥את שְׁמ֖וֹ עִמָּ֥נוּ אֵֽל׃ (טו) חֶמְאָ֥ה וּדְבַ֖שׁ יֹאכֵ֑ל לְדַעְתּ֛וֹ מָא֥וֹס בָּרָ֖ע וּבָח֥וֹר בַּטּֽוֹב׃ (טז) כִּ֠י בְּטֶ֨רֶם יֵדַ֥ע הַנַּ֛עַר מָאֹ֥ס בָּרָ֖ע וּבָחֹ֣ר בַּטּ֑וֹב תֵּעָזֵ֤ב הָאֲדָמָה֙ אֲשֶׁ֣ר אַתָּ֣ה קָ֔ץ מִפְּנֵ֖י שְׁנֵ֥י מְלָכֶֽיהָ׃ (יז) יָבִ֨יא יקוק עָלֶ֗יךָ וְעַֽל־עַמְּךָ֮ וְעַל־בֵּ֣ית אָבִ֒יךָ֒ יָמִים֙ אֲשֶׁ֣ר לֹא־בָ֔אוּ לְמִיּ֥וֹם סוּר־אֶפְרַ֖יִם מֵעַ֣ל יְהוּדָ֑ה אֵ֖ת מֶ֥לֶךְ אַשּֽׁוּר׃ {פ}
(יח) וְהָיָ֣ה ׀ בַּיּ֣וֹם הַה֗וּא יִשְׁרֹ֤ק יקוק לַזְּב֔וּב אֲשֶׁ֥ר בִּקְצֵ֖ה יְאֹרֵ֣י מִצְרָ֑יִם וְלַ֨דְּבוֹרָ֔ה אֲשֶׁ֖ר בְּאֶ֥רֶץ אַשּֽׁוּר׃ (יט) וּבָ֨אוּ וְנָח֤וּ כֻלָּם֙ בְּנַחֲלֵ֣י הַבַּתּ֔וֹת וּבִנְקִיקֵ֖י הַסְּלָעִ֑ים וּבְכֹל֙ הַנַּ֣עֲצוּצִ֔ים וּבְכֹ֖ל הַנַּֽהֲלֹלִֽים׃ (כ) בַּיּ֣וֹם הַה֡וּא יְגַלַּ֣ח אדושם בְּתַ֨עַר הַשְּׂכִירָ֜ה בְּעֶבְרֵ֤י נָהָר֙ בְּמֶ֣לֶךְ אַשּׁ֔וּר אֶת־הָרֹ֖אשׁ וְשַׂ֣עַר הָרַגְלָ֑יִם וְגַ֥ם אֶת־הַזָּקָ֖ן תִּסְפֶּֽה׃ {פ}
(כא) וְהָיָ֖ה בַּיּ֣וֹם הַה֑וּא יְחַיֶּה־אִ֛ישׁ עֶגְלַ֥ת בָּקָ֖ר וּשְׁתֵּי־צֹֽאן׃ (כב) וְהָיָ֗ה מֵרֹ֛ב עֲשׂ֥וֹת חָלָ֖ב יֹאכַ֣ל חֶמְאָ֑ה כִּֽי־חֶמְאָ֤ה וּדְבַשׁ֙ יֹאכֵ֔ל כׇּל־הַנּוֹתָ֖ר בְּקֶ֥רֶב הָאָֽרֶץ׃ {ס}
It shall not succeed,
It shall not come to pass. (8) For the chief city of Aram is Damascus,
And the chief of Damascus is Rezin; (9) The chief city of Ephraim is Samaria,
And the chief of Samaria is the son of Remaliah.dThe thought is continued by 8.8b–10; cf. 2 Chron. 13.8–12.
And in another sixty-five years,
Ephraim shall be shattered as a people.eAnd in another sixty-five years, / Ephraim shall be shattered as a people Moved down from v. 8 for clarity.
If you will not believe, for you cannot be trusted…”ffor you cannot be trusted In contrast to others “surely, you shall not be established.” (10) GOD spoke furthergGod spoke further I.e., Isaiah continued to speak in God’s name; cf. Rashi, Ibn Ezra, Kimhi. to Ahaz: (11) “Ask for a sign from the ETERNAL your God, anywhere down to Sheol or up to the sky.” (12) But Ahaz replied, “I will not ask, and I will not test GOD.” (13) “Listen, House of David,” [Isaiah] retorted, “is it not enough for you to treat the agentshthe agents I.e., the prophets; cf. Targum, Rashi, Kimhi. as helpless that you also treat my God as helpless?ias helpless By insisting on soliciting the aid of Assyria (see 2 Kings 16.7ff.; cf. below, v. 20). “Treat as helpless” follows the translation of Saadia; cf. Gen. 19.11. (14) Assuredly, my Sovereign will give you a sign nonetheless! Look, the young woman is with child and about to give birth to a son. Let her name him Immanuel.jImmanuel Meaning “with us is God.” (15) (By the time he learns to reject the bad and choose the good, people will be feeding on curds and honey.) (16) For before the lad knows to reject the bad and choose the good, the ground whose two kings you dread shall be abandoned. (17) GOD will cause to come upon you and your people and your ancestral house such days as have not come since Ephraim turned away from Judah—that selfsame king of Assyria!kAssyria Cf. note at v. 13. (18) “In that day, GOD will whistle to the flies at the ends of the water channels of Egypt and to the bees in the land of Assyria; (19) and they shall all come and alight in the rugged wadis, and in the clefts of the rocks, and in all the thornbrakes, and in all the watering places. (20) “In that day, my Sovereign will cut away with the razor that is hired beyond the Euphrates—with the king of Assyrialking of Assyria Who was hired by Ahaz; cf. notes at vv. 13 and 17. —the hair of the head and the hair of the legs,mthe hair of the legs I.e., the pubic hair. and it shall clip off the beard as well. (21) And in that day, each household shall save alive a heifer of the herd and two animals of the flock. (22) (And they shall obtain so much milk that they shall eat curds.) Thus everyone who is left in the land shall feed on curds and honey.
Manuscript Variants:
עִמָּ֥נוּ אֵֽל also appears as one word contributing to the blurring of any distinction between name and essence - a classic Biblical trop – see Gen 2:19 and almost every naming type-scene in the Bible. In any event, this blurring is apparent and effective whether the name of the child is rendered in either one or two words. The notion of Divine accompaniment is central to Hebrew faith, particularly in the context of conflict with enemies. (See inter alia Gen 21:20, Ex 18:19, I Chron 22:18 cf. Psl 108:12)
Note on Grammar:
The verb form vkarat is an archaic rendering of the 3rd person feminine singular form and should not be mistaken for a 2nd person form (contrary to the Septuagint).
Note on Context:
This phrase is found in the context of the Syrio-Ephramite Crisis, 734-732 BCE. Isaiah is attempting to dissuade the Judean King, Ahaz, from entering into a treaty with the Assyrians. Ahaz is facing attack from King Rezin of Aram and King Pekah of Remaliah who have newly allied themselves with the Northern Kingdoms of Israel and Ahaz is fearful of their combined power. Isaiah offers Ahaz a sign to prove that it is divine will that he awaits his enemies’ downfall patiently and alone. Ahaz declines the sign, but Isaiah offers it to him anyway and this sign is linked to the naming of a child. The grammar of verse 7:14 suggests that the child to be called Immanuel has already been conceived. The comfort offered by Isaiah (such as it is) lies in the notion that by the time a child, currently in utero[1] has developed moral awareness, the threat of Judah’s warring foes will have evaporated.
Significance:
The significance of the verse depends on the point from which one is looking.
For at least one early Christian community (see Matt 1:23), and many others since, the sign serves as a predictor of a child to be born of a virgin. This is a reading based on the Septugint’s translation of the Hebrew ha’alma as he parthenos and the Vulgate’s virgo – both of which may reasonably be understood to refer to a virgin. However as ‘Jewish participants in debates with Christians in the Middle Ages never tired of pointing out, the correct Hebrew term for virgo intacta is betula not ‘alma.’ (Blenkinsopp)[2]
Furthermore, as Ibn Ezra and Rashi noted, ‘the sign’ calls for immediate verification (the mother is already pregnant and the sign must be understood to mark a point in the not-too-distant future for it to have any calming influence at all). Therefore, at least as a matter of pshat, the phrase cannot be seen as a predictor of Jesus.[3]
For Jews, the unmediated verse seems rather terrifying and, liturgically, is blatantly ignored, presumably for the very same reasons Christians have been so attracted to it. Ashkenazim begin the Haftarah for Parashat Yitro with Isaiah 6:1 (presumably in order to match the theophany of Sinai with Isaiah’s theophany) and come to an abrupt halt with verse 7:6 – just before our fateful verse. Then in a glorious act of chutzpah the baal haftorah is expected to skip to Isaiah 9:5-6 ‘a child has been born to us … who has been named Marvelous Counselor, Hero Warrior, Eternal Father, Prince of Peace.’ In this neutered finale there is no mention of Immanuel, no mention of any oracle of future births[4] and certainly no mention of virgins.
For this reader, the phrase is significant for its pivotal ambiguity and, counter-intuitively, its very insignificance. Here we have the first moment that the most significant Prophet in the Hebrew Bible enters the political arena, and he offers a sign of his divine gift, yet the sign is, frankly, rather pathetic and its contemporaneous impact equally so.
What exactly is the occurrence that is supposed to affect Ahaz so? Is it that a child will be born? Will grow up? How could this be intended to be persuasive? Surely a sign from God must by its very nature run contrary to nature – maybe the sun should stand still, the sea should split, the heavens should offer manna, or the like. Added to the problem of the lack of super-normality is the problem of lack of immediacy. By the time the sign is fully realized - the child develops moral perspicuity – it is no longer needed, and before this point, it does not seem to function as a sign at all.
It might be thought that this ‘non-sign’ marks the transition from the super-natural signs of earlier Biblical books and the insistence on pure faith in later works, and therefore its very lack of probative weight serves it well. Certainly, Jeremiah, Hosea and others offer no such hostages to fortune as a supernatural sign, insisting that their truth be accepted on faith alone. However, if this simple faith is what Isaiah seeks to inculcate within Ahaz, why does the prophet spurn the King’s apparently pious demurral of a sign in 7:13? It seems that Isaiah forces a sign on Ahaz that serves only to demonstrate how signs are not to be understood as super-natural indicators of immediate Divine intervention. Most confusing.
Perhaps because of the poverty of the sign, Ahaz pays no regard to Isaiah’s urgings or his sign. He makes a pact with the Assyrians and triumphantly secures the survival of Judah, specifically by ignoring Isaiah. On the one hand then, this sign is insignificant. Isaiah is a failure. However, as Geller suggests it may well be that the very nature of the contemporary failure of Isaiah as a political force led to something truly significant. Isaiah tells Ahaz to do something, he is ignored, but yet God seems to shine on Ahaz’s stubbornness. Isaiah is surely forced to a response. He may either see himself as a charlatan or he must seek vindication in history. It may well be that Ahaz’s rejection of Isaiah’s counsel led the prophet to seek vindication in writing his prophecies down for a time (which did indeed come) when Judah and its monarch will suffer, a future suffering that can be understood as being presaged by Isaiah. It may be that the very insignificance of Isaiah’s sign led to the preservation not only of Isaiah’s oeuvre but the creation of an entire genre – the literary prophet – a significant development indeed.
[1] Though Skinner thinks it ‘is doubtful’ that one can translate the verbs harah vyeledet in this way (despite the fact that this is clearly the sense of Gen 16:11 and Jud 8:5.)
[2] Though betula is also not entirely unambiguous, see Joel 1:8
[3] The definite article ha’alma likewise need not be seen as the sign of any particular denoting of any particular individual (see 2 Sam 17:17, Amos 5:19 etc.)
[4] Putting aside the tenuous (and oft forced) notion of the ‘prophetic perfect.’
God stands in the divine assembly;
among the divine beings He pronounces judgment. (2) How long will you judge perversely,
showing favor to the wicked? Selah. (3) Judge the wretched and the orphan,
vindicate the lowly and the poor, (4) rescue the wretched and the needy;
save them from the hand of the wicked.
(12)I will assemble Jacob, all of you;
I will bring together the remnant of Israel;
I will make them all like sheep of Bozrah
Like a flock inside its pen They will be noisy with people. (13) One who makes a breach
Goes before them;
They enlarge it to a gate
And leave by it.
Their king marches before them,
GOD at their head.
(2) Once his concubine deserted him, leaving him for her father’s house in Bethlehem in Judah; and she stayed there a full four months. (3) Then her husband set out, with an attendant and a pair of donkeys, and went after her to woo her and to win her back. She admitted him into her father’s house; and when the young woman’s father saw him, he received him warmly. (4) His father-in-law, the young woman’s father, pressed him, and he stayed with him three days; they ate and drank and lodged there. (5) Early in the morning of the fourth day, he started to leave; but the young woman’s father said to his son-in-law, “Eat something to give you strength, then you can leave.” (6) So the two of them sat down and they feasted together. Then the young woman’s father said to the man, “Won’t you stay overnight and enjoy yourself?” (7) The man started to leave, but his father-in-law kept urging him until he turned back and spent the night there. (8) Early in the morning of the fifth day, he was about to leave, when the young woman’s father said, “Come, have a bite.” The two of them ate, dawdling until past noon. (9) Then the man, his concubine, and his attendant started to leave. His father-in-law, the young woman’s father, said to him, “Look, the day is waning toward evening; do stop for the night. See, the day is declining; spend the night here and enjoy yourself. You can start early tomorrow on your journey and head for home.” (10) But the man refused to stay for the night. He set out and traveled as far as the vicinity of Jebus—that is, Jerusalem; he had with him a pair of laden donkeys, and his concubine was with him.bwas with him Emendation yields “and his attendant.”
From Texts After Terror, Rhiannon Graybill
As I have suggested in the Introduction, the concept and category of “texts of terror” rem
ains Trible’s most influential contribution to feminist biblical studies.4 But Trible herself often uses different language to describe the work of feminist criticism, especially when confronted with difficult, painful, or horrifying texts. In her own words, feminist criticism “recounts tales of terror in memoriam to offer sympathetic readings of abused women.”5 It does this by “telling sad stories.”6 This phrase is quoted much less frequently than “texts of terror,” perhaps because it lacks the alliteration and the always-pleasing appeal to “terror.” But “telling sad stories” offers a fuller description of Trible’s method, as well as a better representation of the forms of influence it still exerts over feminist approaches to sexual violence. Let’s pause, then, with “telling sad stories,” and unpack some of its meanings. At first pass, describing the work of criticism as “telling” or “recounting” may seem to be a humble act, or even a strategy for downplaying the role of the interpreter. But look more closely: “Telling sad stories,” like any act of “telling,” is a process of narration and narrative-production, as much as it is of interpretation.
For Trible, the practice of telling is grounded in lived and observed experience in the world—more specifically, in experiences of misogyny and gendered violence. She explains: Choice and chance inspire my telling these particular tales: hearing a black woman describe herself as a daughter of Hagar outside the covenant; seeing an abused woman on the streets of New York with a sign, “My name is Tamar”; reading news reports of the dismembered body of a woman found in a trash can; attending worship services in memory of nameless women; and wrestling with the silence, absence, and opposition of God. All these experiences and others have led me to a land of terror from whose bourn no traveler returns unscarred.9 Texts of Terror is written from this place of woundedness and witnessing;
Unhappy reading, as I describe it here, is not a rigid method; instead, it is better described as an orientation toward both stories and ways of reading them. As I have suggested throughout Texts after Terror, biblical rape stories are at risk of becoming what Barbara Johnson terms “already-read texts”—that is, we know their contents even without reading them. The telling sad stories approach reflects this tendency: It relies on a predetermined form (the “sad story”) while solidifying the position of the interpreter as “teller,” recounting a stable and predetermined meaning.
In telling a story, the narrator (or interpreter) knows what is to come, even if the readers do not. Reading, in contrast, describes something more open, more flexible, and local to the story itself.19 Reading is open to surprise, including what Johnson names, in another memorable phrase, “the surprise of otherness”: Thus, “the impossible but necessary task of the reader is to set herself up to be surprised.”20 Focusing on reading, rather than telling, is one way of opening ourselves to this sort of possibility for surprise.
All of this opens a space for reconsidering unhappiness—in fact, in unhappiness, Ahmed finds the possibility of freedom and even alternative ways of flourishing. She describes “the freedom to be unhappy” as the freedom to be affected by what is unhappy, and to live a life that might affect others unhappily. The freedom to be unhappy would be the freedom to live a life that deviates from the paths of happiness, wherever that deviation takes us . . . if we no longer presume happiness is our telos, unhappiness would register as more than what gets in the way.23
In fact, I suggest that the narrative of Judges 19 shows the limits of this language as a way of describing sexual violence as much as its possibilities.
not. To tell the sad story of the Levite’s concubine is to stabilize its meaning, as well as its place in the hierarchy of biblical rape stories—as the most terrible story of all, the limit that cannot be crossed, the terrible truth that must be reckoned with. I am not persuaded that a theory of biblical rape stories should focus on this story over and against all the other rape stories,
stories, any more than I think that a theory of rape as such should focus on gang rape and/or fatal sexual assault over and against all other forms of rape. The desire to rank and compare rape stories (“your rape is worse than mine”) is both pervasive and largely unproductive, as Sohaila Abdulali points out in What We Talk About When We Talk About Rape.38 And yet I also admit that an account of biblical rape stories, such as this book, needs to speak to the worst stories, too—even if to admit that they strain the framework I have sketched in prior chapters.
The question of who killed the concubine—the men of Gibeah or her own husband with his knife—is too often dismissed as either unsolvable or as mere grammatical curiosity. But even as the text refuses to resolve the question, the question Who killed her? matters—unless we accept the deeply troubling and misogynistic logic of rape = death, the logical outcome of rape = (a fate worse than) death. This equation treats death as the natural (or even inevitable) response to sexual violence, especially horrific or terrible sexual violence, such as gang rape by ethnic others. After a tragedy such as this, what other outcome could be possible? The narrative and critical elision of rape and murder into rapemurder also erases, or deprioritizes, another ambiguity: Who pushed the woman out, the old man or the Levite?
Beyond dodging the question Who did it?, readings of Judges 19 that collapse rape into murder are troubling for an additional reason as well: They imply that survival after rape, or after certain, especially heinous forms of rape (such as violent gang rape) is impossible or worthless. And yet, people survive rapes, even gang rapes. Not everyone does—this is essential to remember—but also, and equally importantly, some people do. Death is not the inevitable consequence of gang rape, any more than rape is the inevitable consequence of wearing a short skirt or going out alone at night or any number of other pernicious rape myths. But too frequently, feminist responses to the story of the Levite’s concubine do not acknowledge this possibility. Treating a raped woman as already murdered turns rape into a fate equal to, or worse than, death. A rape, even a violent gang rape, is not a death sentence.
the earth is sated from the fruit of Your work. (14) You make the grass grow for the cattle,
and herbage for man’s labor
that he may get food out of the earth— (15) wine that cheers the hearts of men,
bLit. “to make the face shine from oil.”oil that makes the face shine,-b
and bread that sustains man’s life.
(ה) חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יקוק אֱלֹקֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח, שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקָּדָשִׁים. לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ, וּבְמִנְעָלוֹ, וּבְפֻנְדָּתוֹ, וּבְאָבָק שֶׁעַל רַגְלָיו, וְלֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָא, וּרְקִיקָה מִקַּל וָחֹמֶר. כָּל חוֹתְמֵי בְרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ אוֹמְרִים מִן הָעוֹלָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, וְאָמְרוּ, אֵין עוֹלָם אֶלָּא אֶחָד, הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים, מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהִתְקִינוּ, שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַּשֵּׁם, שֶׁנֶּאֱמַר (רות ב) וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים יקוק עִמָּכֶם, וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ יקוק. וְאוֹמֵר (שופטים ו) יקוק עִמְּךָ גִּבּוֹר הֶחָיִל. וְאוֹמֵר (משלי כג) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. וְאוֹמֵר (תהלים קיט) עֵת לַעֲשׂוֹת לַייָ הֵפֵרוּ תוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר, הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַייָ:
(5) The mishna articulates a general principle: One is obligated to recite a blessing for the bad that befalls him just as he recites a blessing for the good that befalls him, as it is stated: “And you shall love the Lord your God with all your heart, with all your soul, and with all your might” (Deuteronomy 6:5). The mishna explains this verse as follows: “With all your heart” means with your two inclinations, with your good inclination and your evil inclination, both of which must be subjugated to the love of God. “With all your soul” means even if God takes your soul. “And with all your might” means with all your money, as money is referred to in the Bible as might. Alternatively, it may be explained that “with all your might” means with every measure that He metes out to you; whether it is good or troublesome, thank Him. The mishna teaches several Temple-related halakhot. One may not act irreverently or conduct himself flippantly opposite the eastern gate of the Temple Mount, which is aligned opposite the Holy of Holies. In deference to the Temple, one may not enter the Temple Mount with his staff, his shoes, his money belt [punda], or even the dust on his feet. One may not make the Temple a shortcut to pass through it, and through an a fortiori inference, all the more so one may not spit on the Temple Mount. The mishna relates: At the conclusion of all blessings recited in the Temple, those reciting the blessing would say: Blessed are You Lord, God of Israel, until everlasting [haolam], the world. But when the Sadducees strayed and declared that there is but one world and there is no World-to-Come, the Sages instituted that at the conclusion of the blessing one recites: From everlasting [haolam] to everlasting [haolam]. The Sages also instituted that one should greet another in the name of God, i.e., one should mention God’s name in his greeting, as it is stated: “And presently Boaz came from Bethlehem and said to the harvesters, The Lord is with you, and they said to him, May the Lord bless you” (Ruth 2:4). And it says: “And the angel of God appeared to him and said to him, God is with you, mighty man of valor” (Judges 6:12). And it says: “And despise not your mother when she is old” (Proverbs 23:22), i.e., one must not neglect customs which he inherits. And lest you say that mentioning God’s name is prohibited, it says: “It is time to work for the Lord; they have made void Your Torah” (Psalms 119:126), i.e., it is occasionally necessary to negate biblical precepts in order to perform God’s will, and greeting another is certainly God’s will. Rabbi Natan says another interpretation of the verse: “Make void Your Torah” because “it is the time to work for the Lord,” i.e., occasionally it is necessary to negate biblical precepts in order to bolster the Torah.
we meditate upon Your faithful care. (11) The praise of You, God, like Your name,
reaches to the ends of the earth;
Your right hand is filled with beneficence. (12) Let Mount Zion rejoice!
Let the townscOr “women.” of Judah exult,
because of Your judgments.
(13) Walk around Zion,
circle it;
count its towers, (14) take note of its ramparts;
dMeaning of Heb. uncertain.go through-d its citadels,
that you may recount it to a future age. (15) For God—He is our God forever;
He will lead us dMeaning of Heb. uncertain.evermore.-d
(ח) וַיֶּעְתַּ֥ר מָנ֛וֹחַ אֶל־יקוק וַיֹּאמַ֑ר בִּ֣י אֲדוֹנָ֔י אִ֣ישׁ הָאֱלֹקִ֞ים אֲשֶׁ֣ר שָׁלַ֗חְתָּ יָבוֹא־נָ֥א עוֹד֙ אֵלֵ֔ינוּ וְיוֹרֵ֕נוּ מַֽה־נַּעֲשֶׂ֖ה לַנַּ֥עַר הַיּוּלָּֽד׃ (ט) וַיִּשְׁמַ֥ע הָאֱלֹקִ֖ים בְּק֣וֹל מָנ֑וֹחַ וַיָּבֹ֣א מַלְאַךְ֩ הָאֱלֹקִ֨ים ע֜וֹד אֶל־הָאִשָּׁ֗ה וְהִיא֙ יוֹשֶׁ֣בֶת בַּשָּׂדֶ֔ה וּמָנ֥וֹחַ אִישָׁ֖הּ אֵ֥ין עִמָּֽהּ׃ (י) וַתְּמַהֵר֙ הָֽאִשָּׁ֔ה וַתָּ֖רׇץ וַתַּגֵּ֣ד לְאִישָׁ֑הּ וַתֹּ֣אמֶר אֵלָ֔יו הִנֵּ֨ה נִרְאָ֤ה אֵלַי֙ הָאִ֔ישׁ אֲשֶׁר־בָּ֥א בַיּ֖וֹם אֵלָֽי׃ (יא) וַיָּ֛קׇם וַיֵּ֥לֶךְ מָנ֖וֹחַ אַחֲרֵ֣י אִשְׁתּ֑וֹ וַיָּבֹא֙ אֶל־הָאִ֔ישׁ וַיֹּ֣אמֶר ל֗וֹ הַאַתָּ֥ה הָאִ֛ישׁ אֲשֶׁר־דִּבַּ֥רְתָּ אֶל־הָאִשָּׁ֖ה וַיֹּ֥אמֶר אָֽנִי׃ (יב) וַיֹּ֣אמֶר מָנ֔וֹחַ עַתָּ֖ה יָבֹ֣א דְבָרֶ֑יךָ מַה־יִּהְיֶ֥ה מִשְׁפַּט־הַנַּ֖עַר וּמַעֲשֵֽׂהוּ׃ (יג) וַיֹּ֛אמֶר מַלְאַ֥ךְ יקוק אֶל־מָנ֑וֹחַ מִכֹּ֛ל אֲשֶׁר־אָמַ֥רְתִּי אֶל־הָאִשָּׁ֖ה תִּשָּׁמֵֽר׃ (יד) מִכֹּ֣ל אֲשֶׁר־יֵצֵא֩ מִגֶּ֨פֶן הַיַּ֜יִן לֹ֣א תֹאכַ֗ל וְיַ֤יִן וְשֵׁכָר֙ אַל־תֵּ֔שְׁתְּ וְכׇל־טֻמְאָ֖ה אַל־תֹּאכַ֑ל כֹּ֥ל אֲשֶׁר־צִוִּיתִ֖יהָ תִּשְׁמֹֽר׃ {ס} (טו) וַיֹּ֥אמֶר מָנ֖וֹחַ אֶל־מַלְאַ֣ךְ יקוק נַעְצְרָה־נָּ֣א אוֹתָ֔ךְ וְנַעֲשֶׂ֥ה לְפָנֶ֖יךָ גְּדִ֥י עִזִּֽים׃ (טז) וַיֹּ֩אמֶר֩ מַלְאַ֨ךְ יקוק אֶל־מָנ֗וֹחַ אִם־תַּעְצְרֵ֙נִי֙ לֹא־אֹכַ֣ל בְּלַחְמֶ֔ךָ וְאִם־תַּעֲשֶׂ֣ה עֹלָ֔ה לַיקוק תַּעֲלֶ֑נָּה כִּ֚י לֹא־יָדַ֣ע מָנ֔וֹחַ כִּֽי־מַלְאַ֥ךְ יקוק הֽוּא׃ (יז) וַיֹּ֧אמֶר מָנ֛וֹחַ אֶל־מַלְאַ֥ךְ יקוק מִ֣י שְׁמֶ֑ךָ כִּֽי־יָבֹ֥א (דבריך) [דְבָרְךָ֖] וְכִבַּדְנֽוּךָ׃ (יח) וַיֹּ֤אמֶר לוֹ֙ מַלְאַ֣ךְ יקוק לָ֥מָּה זֶּ֖ה תִּשְׁאַ֣ל לִשְׁמִ֑י וְהוּא־פֶֽלִאי׃ {פ}
(יט) וַיִּקַּ֨ח מָנ֜וֹחַ אֶת־גְּדִ֤י הָֽעִזִּים֙ וְאֶת־הַמִּנְחָ֔ה וַיַּ֥עַל עַל־הַצּ֖וּר לַֽיקוק וּמַפְלִ֣א לַעֲשׂ֔וֹת וּמָנ֥וֹחַ וְאִשְׁתּ֖וֹ רֹאִֽים׃ (כ) וַיְהִי֩ בַעֲל֨וֹת הַלַּ֜הַב מֵעַ֤ל הַמִּזְבֵּ֙חַ֙ הַשָּׁמַ֔יְמָה וַיַּ֥עַל מַלְאַךְ־יקוק בְּלַ֣הַב הַמִּזְבֵּ֑חַ וּמָנ֤וֹחַ וְאִשְׁתּוֹ֙ רֹאִ֔ים וַיִּפְּל֥וּ עַל־פְּנֵיהֶ֖ם אָֽרְצָה׃ (כא) וְלֹא־יָ֤סַף עוֹד֙ מַלְאַ֣ךְ יקוק לְהֵרָאֹ֖ה אֶל־מָנ֣וֹחַ וְאֶל־אִשְׁתּ֑וֹ אָ֚ז יָדַ֣ע מָנ֔וֹחַ כִּֽי־מַלְאַ֥ךְ יקוק הֽוּא׃ (כב) וַיֹּ֧אמֶר מָנ֛וֹחַ אֶל־אִשְׁתּ֖וֹ מ֣וֹת נָמ֑וּת כִּ֥י אֱלֹקִ֖ים רָאִֽינוּ׃ (כג) וַתֹּ֧אמֶר ל֣וֹ אִשְׁתּ֗וֹ לוּ֩ חָפֵ֨ץ יקוק לַהֲמִיתֵ֙נוּ֙ לֹֽא־לָקַ֤ח מִיָּדֵ֙נוּ֙ עֹלָ֣ה וּמִנְחָ֔ה וְלֹ֥א הֶרְאָ֖נוּ אֶת־כׇּל־אֵ֑לֶּה וְכָעֵ֕ת לֹ֥א הִשְׁמִיעָ֖נוּ כָּזֹֽאת׃ (כד) וַתֵּ֤לֶד הָֽאִשָּׁה֙ בֵּ֔ן וַתִּקְרָ֥א אֶת־שְׁמ֖וֹ שִׁמְשׁ֑וֹן וַיִּגְדַּ֣ל הַנַּ֔עַר וַֽיְבָרְכֵ֖הוּ יקוק׃
But preferred to thresh;
I placed a yoke
Upon her sleek neck.kplaced a yoke / Upon her sleek neck Lit. “passed over the comeliness of its neck.”
I will make Ephraim do advance plowing;ldo advance plowing Taking rkb in the sense of the Arabic krb.
JudahmJudah Emendation yields “Israel.” shall do [main] plowing!
Jacob shall do final plowing!
It takes a lot of milk to make butter: 22 litres of full-fat milk (or 2 litres of cream) are needed to get one kilo of butter. The excellence of the cream combined with dairy know-how are the keys to a good butter!
Butter production is simple and natural; it has scarcely changed since 4500 BC, the date of the first written traces found of nomadic peoples having domesticated their cattle:
The Leviticus description of niddah is essentially composed of two parts: the ritual purity (tumah and taharah) aspect and the prohibition of sexual intercourse aspect.[26]
Ritual purity aspect[edit]
Main article: Tumah and taharah
The Biblical regulations of Leviticus specify that a menstruating woman must "separate" for seven days (Leviticus 15:19). Any object she sits on or lies upon during this period is becomes a "carrier of tumah" (midras uncleanness). One who comes into contact with her midras, or her, during this period becomes ritually impure (Leviticus 15:19–23) In addition, a man who has sexual relations with her is rendered ritually impure for seven days—as opposed to one day of impurity for coming into contact with her or her midras (Leviticus 15:24).
During a woman's menstrual cycle, she is still permitted to cook and bake for her husband, and to separate the dough-portion (Challah), but is restricted from arranging her husband's bed linen in his presence, from mingling his cup of wine with water, and from washing her husband's face, feet and hands, since these actions are thought to arouse affection.[27] It is also prohibited unto the man to touch his wife during these days.[27]
While the purity laws still exist in theory, in modern times there is generally no practical consequence to becoming impure (as, e.g., the Temple in Jerusalem cannot be visited), so the laws have no practical expression.
Some later rabbinic authorities encouraged (but did not require) avoiding the midras of the niddah, as a remembrance for diasporic Jews so as to not forget the purity laws.[28] This encouragement was only for the biblically prescribed seven-day period, not for the latter days that were added as part of certain rabbinical stringencies. The Lubavitcher rabbi Menachem Mendel Schneerson discouraged abstaining from the midras of a niddah in modern times.[29]
(א) וַיְדַבֵּ֣ר יקוק אֶל־מֹשֶׁ֥ה וְאֶֽל־אַהֲרֹ֖ן לֵאמֹֽר׃ (ב) דַּבְּרוּ֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וַאֲמַרְתֶּ֖ם אֲלֵהֶ֑ם אִ֣ישׁ אִ֗ישׁ כִּ֤י יִהְיֶה֙ זָ֣ב מִבְּשָׂר֔וֹ זוֹב֖וֹ טָמֵ֥א הֽוּא׃ (ג) וְזֹ֛את תִּהְיֶ֥ה טֻמְאָת֖וֹ בְּזוֹב֑וֹ רָ֣ר בְּשָׂר֞וֹ אֶת־זוֹב֗וֹ אֽוֹ־הֶחְתִּ֤ים בְּשָׂרוֹ֙ מִזּוֹב֔וֹ טֻמְאָת֖וֹ הִֽוא׃ (ד) כׇּל־הַמִּשְׁכָּ֗ב אֲשֶׁ֨ר יִשְׁכַּ֥ב עָלָ֛יו הַזָּ֖ב יִטְמָ֑א וְכׇֽל־הַכְּלִ֛י אֲשֶׁר־יֵשֵׁ֥ב עָלָ֖יו יִטְמָֽא׃ (ה) וְאִ֕ישׁ אֲשֶׁ֥ר יִגַּ֖ע בְּמִשְׁכָּב֑וֹ יְכַבֵּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב׃ (ו) וְהַיֹּשֵׁב֙ עַֽל־הַכְּלִ֔י אֲשֶׁר־יֵשֵׁ֥ב עָלָ֖יו הַזָּ֑ב יְכַבֵּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב׃ (ז) וְהַנֹּגֵ֖עַ בִּבְשַׂ֣ר הַזָּ֑ב יְכַבֵּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב׃ (ח) וְכִֽי־יָרֹ֥ק הַזָּ֖ב בַּטָּה֑וֹר וְכִבֶּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב׃ (ט) וְכׇל־הַמֶּרְכָּ֗ב אֲשֶׁ֨ר יִרְכַּ֥ב עָלָ֛יו הַזָּ֖ב יִטְמָֽא׃ (י) וְכׇל־הַנֹּגֵ֗עַ בְּכֹל֙ אֲשֶׁ֣ר יִהְיֶ֣ה תַחְתָּ֔יו יִטְמָ֖א עַד־הָעָ֑רֶב וְהַנּוֹשֵׂ֣א אוֹתָ֔ם יְכַבֵּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב׃ (יא) וְכֹ֨ל אֲשֶׁ֤ר יִגַּע־בּוֹ֙ הַזָּ֔ב וְיָדָ֖יו לֹא־שָׁטַ֣ף בַּמָּ֑יִם וְכִבֶּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב׃ (יב) וּכְלִי־חֶ֛רֶשׂ אֲשֶׁר־יִגַּע־בּ֥וֹ הַזָּ֖ב יִשָּׁבֵ֑ר וְכׇ֨ל־כְּלִי־עֵ֔ץ יִשָּׁטֵ֖ף בַּמָּֽיִם׃ (יג) וְכִֽי־יִטְהַ֤ר הַזָּב֙ מִזּוֹב֔וֹ וְסָ֨פַר ל֜וֹ שִׁבְעַ֥ת יָמִ֛ים לְטׇהֳרָת֖וֹ וְכִבֶּ֣ס בְּגָדָ֑יו וְרָחַ֧ץ בְּשָׂר֛וֹ בְּמַ֥יִם חַיִּ֖ים וְטָהֵֽר׃ (יד) וּבַיּ֣וֹם הַשְּׁמִינִ֗י יִֽקַּֽח־לוֹ֙ שְׁתֵּ֣י תֹרִ֔ים א֥וֹ שְׁנֵ֖י בְּנֵ֣י יוֹנָ֑ה וּבָ֣א ׀ לִפְנֵ֣י יקוק אֶל־פֶּ֙תַח֙ אֹ֣הֶל מוֹעֵ֔ד וּנְתָנָ֖ם אֶל־הַכֹּהֵֽן׃ (טו) וְעָשָׂ֤ה אֹתָם֙ הַכֹּהֵ֔ן אֶחָ֣ד חַטָּ֔את וְהָאֶחָ֖ד עֹלָ֑ה וְכִפֶּ֨ר עָלָ֧יו הַכֹּהֵ֛ן לִפְנֵ֥י יקוק מִזּוֹבֽוֹ׃ {ס} (טז) וְאִ֕ישׁ כִּֽי־תֵצֵ֥א מִמֶּ֖נּוּ שִׁכְבַת־זָ֑רַע וְרָחַ֥ץ בַּמַּ֛יִם אֶת־כׇּל־בְּשָׂר֖וֹ וְטָמֵ֥א עַד־הָעָֽרֶב׃ (יז) וְכׇל־בֶּ֣גֶד וְכׇל־ע֔וֹר אֲשֶׁר־יִהְיֶ֥ה עָלָ֖יו שִׁכְבַת־זָ֑רַע וְכֻבַּ֥ס בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב׃ (יח) וְאִשָּׁ֕ה אֲשֶׁ֨ר יִשְׁכַּ֥ב אִ֛ישׁ אֹתָ֖הּ שִׁכְבַת־זָ֑רַע וְרָחֲצ֣וּ בַמַּ֔יִם וְטָמְא֖וּ עַד־הָעָֽרֶב׃ {פ}
(יט) וְאִשָּׁה֙ כִּֽי־תִהְיֶ֣ה זָבָ֔ה דָּ֛ם יִהְיֶ֥ה זֹבָ֖הּ בִּבְשָׂרָ֑הּ שִׁבְעַ֤ת יָמִים֙ תִּהְיֶ֣ה בְנִדָּתָ֔הּ וְכׇל־הַנֹּגֵ֥עַ בָּ֖הּ יִטְמָ֥א עַד־הָעָֽרֶב׃ (כ) וְכֹל֩ אֲשֶׁ֨ר תִּשְׁכַּ֥ב עָלָ֛יו בְּנִדָּתָ֖הּ יִטְמָ֑א וְכֹ֛ל אֲשֶׁר־תֵּשֵׁ֥ב עָלָ֖יו יִטְמָֽא׃ (כא) וְכׇל־הַנֹּגֵ֖עַ בְּמִשְׁכָּבָ֑הּ יְכַבֵּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב׃ (כב) וְכׇ֨ל־הַנֹּגֵ֔עַ בְּכׇל־כְּלִ֖י אֲשֶׁר־תֵּשֵׁ֣ב עָלָ֑יו יְכַבֵּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב׃ (כג) וְאִ֨ם עַֽל־הַמִּשְׁכָּ֜ב ה֗וּא א֧וֹ עַֽל־הַכְּלִ֛י אֲשֶׁר־הִ֥וא יֹשֶֽׁבֶת־עָלָ֖יו בְּנׇגְעוֹ־ב֑וֹ יִטְמָ֖א עַד־הָעָֽרֶב׃
Matthew 4:2
2 After fasting forty days and forty nights, he was hungry.

Otiyot nakud (dotted letters) - https://www.sofer.co.uk/oddities
There are some 15 words in the Tanach which are nakud (dotted). Some say they were inserted to call
attention to some important homiletical teaching in connection with the words, but the most likely explanation is that they indicate that the words or letters were doubtful and are to be deleted. For example, Emmanuel Tov explains these are cancellation dots, but instead of removing the elements they draw attention to, the dots themselves were ‘codified’. Presumably when Elijah comes and resolves the various scribal disagreements that have sprung up. Apparently Elijah will ask ‘why have you written these words’ Ezra the scribe will reply ‘I have placed dots over them’ and if he says ‘you have written them correctly’ then he will remove the dots! (Avot d’Rabbi Natan 30b).
10 of these appear in the Torah mostly in Genesis or Numbers, though the last being in Deuteronomy being the most extravagant with no less than 11 dots over three consecutive words. You can see pictures in the video and the PDF download.
1. Gen. 16:5 - u’veynecha (let God judge between me [Sarah] and between you [Abraham]) has one dot above the yud. teaching that this issue was restricted to Sarah reproaching Abraham only on the matter of Hagar and not others. Alternatively Sarah does intend her words against any who stir up strife between her and her husband as words between them should be of no concern to others. (ARN 30b)
2. Gen. 18:9 - eylav (and they said to him, where is Sarah your wife) has three dots over the aleph, yud and vav. This is because these heavenly creatures actually knew very well where she was they asked a rhetorical question specifically to him (i.e. Abraham) out of courtesy. (ARN 30b)
3. Gen. 19:33 - uv’kumah (and he [Lot] was not aware of her lying down and of her getting up) has one dot over the second vav. The Ba’al Haturim says this is to teach us that Lot’s daughter lay with her father before vav i.e. six hours of the night had passed and thus he was sleeping soundly when she got up. And he was not aware of when his youngest daughter arose but he was when his eldest did. (ARN 34:4), but the Talmud (Nazir 23a) and B'reshit Rabbah 51:8 say that the dotted vav indicates that he was unaware of her lying down but was aware in reality of her getting up, but acted as if he did not. With this in mind he should have not have let his daughters ply him with drink a second night, but he did. I'm a bit circumspect about this entry in my book above - as it is also for children!
A scribe must provide a distinguishing mark for the section beginning And it came to pass when the ark set forward,3Num. 10, . both at its beginning and at its end, because it is a book on its own. Others maintain that its proper place is in the section of the setting forward of the standards.
The scribe must leave a prescribed space at the opening of the section which begins And the people were as murmurers;6ibid. XI, 1. [and not only] at its beginning [but also] at its end, because it is a book on its own. Others hold that its proper place is in the section of the setting forward of the standards. 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. R. Simeon b. Laḳish said: Three scrolls of the Torah were found in the Temple court:19Presumably when the text of Scripture was about to be fixed. the Ma‘on20So GRA. V has מענה. This and the following two names were derived from the peculiar word which distinguished each scroll. scroll, the Za’aṭuṭë scroll, and the Hu’ scroll. In one of these they found the expression of ma‘on,21Meaning ‘dwelling place’, the noun being in the masculine form. and in the other two it was written, The eternal God is me‘onah22Deut. 33, 27, the same noun in the feminine. (a dwelling place), so they adopted the reading of the two scrolls and discarded that of the one scroll. In another of the scrolls they found it written, And he sent the za‘aṭuṭë (nobles) of the children of Israel,23Ex. 24, 5. and in the other two they found written And he sent na‘arë (the young men of) the children of Israel, so they retained the reading of the two and abandoned that of the one. In one of the scrolls hu’24The third person sing. masc. which is used in the Pentateuch for hi’, third person fem. sing. pronoun. was written eleven times, but in the other two hi’25The correct feminine form, being exceptions to the usual written form. A list of these is given in ARN XXXIV, above p. 167. was written eleven times, so they adopted the reading of the two and discarded that of the one. Three expressions of lo’ are written lamed-alef26Meaning ‘not’. but read as lamed-waw.27Which means ‘to him, has’. They are: ’asher lo’28לא, lit. ‘which not’ but read לו ‘which has’. jointed legs above their feet;29Lev. 11, 21. ’asher lo’ ḥomah;30ibid. XXV, 30, lamed-alef, meaning ‘which has no wall’ but read as lamed-waw ‘which has a wall’. E.V. in a walled city. and ’asher lo’ ye‘adah.31Ex. 21, 8. The written form with lamed-alef means ‘who hath not espoused her’, but the reading with lamed-waw means, as E.V., who hath espoused her to himself. The following [occurrences of lamed-alef (not)] which have to be read as lamed-waw (to, by, has) are found in the Prophets and Hagiographa: multiply;32The introductory word of 1 Sam. 2, 3 in which occurs the phrase and by Him are actions weighed according to the ḳerë, but the kethib reads ‘and actions are not weighed’. Hushai;33i.e. 2 Sam. 16, 18, where the ḳerë is his will I be and the kethib ‘I will not be’. said;34i.e. 2 Kings 8, 10. Here the ḳerë is say unto him, thou shalt surely recover, and the kethib ‘say, thou shalt not surely recover’. thou hast multiplied;35i.e. Isa. 9, 2.The ḳerë is Thou hast increased their joy, and the kethib ‘Thou hast not increased joy’. their affliction;36i.e. Isa. 63, 9. The ḳerë is In all their affliction He was afflicted (lit. there was affliction to Him) and the kethib ‘in all their affliction He was not an adversary’. He slay me;37i.e. Job 13, 15. The ḳerë is yet will I trust Him, the kethib ‘I have nothing to hope for’. I keep silence;38i.e. Job 41, 4. The ḳerë is would I keep silence (to him), the kethib ‘I would not keep silence’. as the (wandering) sparrow;39i.e. Prov. 26, 2. The ḳerë is shall come home (to him), the kethib ‘shall not come home’. his friends;40i.e. Prov. 19, 7. The ḳerë is they turn against him, the kethib ‘they do not turn’. Zerubbabel;41i.e. Ezra 4, 2, The ḳerë is we do sacrifice unto Him, the kethib ‘we do not sacrifice’. were fashioned;42i.e. Ps. 139, 16. The ḳerë is ‘and for it there was one among them’, the kethib when as yet there was none of them. In this instance E.V. follows the kethib. know ye;43i.e. Ps. 100, 3. The ḳerë is we are His, the kethib ‘and not we (have made) ourselves’. be gathered;44i.e. Isa. 49, 5. The ḳerë is be gathered unto Him, the kethib ‘be not gathered’. name,45i.e. 1 Chron. 11, 20. The ḳerë is and had a name among the three, the kethib ‘and not a name among the three’. [this last also] in the corresponding passage.46viz. in 2 Sam. 23, 18. This reading is suggested by N.Y. to replace that of V ‘and his word’ which is meaningless. In this verse, however, lamed-waw is both written and read. [More probably ודבר in V is a misreading of daleth signifying ‘four’ which should be attached to the beginning of the next Rule.] [38a] 47[V is unintelligible and the reading of H has been adopted.] Four [occurrences of the name] Jeuel are to be read Jeiel; viz. and in Gibeon,48i.e. in 1 Chron. 9, 35. the Ashterathite,49ibid. XI, 44. the scribe,502 Chron. 26, 11. [and of the sons of] Elizaphon.51ibid. XXIX, 13. The following words are to be read but are not written [in the text]: the children of;52In Judg. 20, 13. Euphrates;53In 2 Sam. 8, 3. man;54In 2 Sam. 16, 23. as;55ibid. XVIII, 20. V incorrectly בן for כן. his sons;562 Kings 19, 37. of hosts;57ibid. 31. come;58In Jer. 31, 38 (some edd. 37). thereof;59In Jer. 50, 29. V incorrectly lo’ for lah. unto me;60In Ruth 3, 5. to me.61ibid. 17. [With the following] it is the reverse;62Of those mentioned in the preceding Rule. The former are to be read but are not written; the latter are written but are not to be read. they are written [in the text] but are not to be read: Amnon;63In 2 Sam. 13, 33 the word ’im is written but not to be read. as he shall say;64In Jer. 39, 12 where similarly, ’im is written but not read. V incorrectly indicates the verse with ba’asher for ka’asher. in (what) place;65In 2 Sam. 15, 21 the word אם is written but not read. kinsman;66In Ruth 3, 12, the word ’im is written but not read. let … bend;67In Jer. 51, 3 the verb is repeated in the text. five.68In Ezek. 48, 16 the south side … five hundred the number five is written twice but read only once. [H adds two further instances: נא in 2 Kings 5, 18 and ’eth in Jer. 38, 16.]
(א) וַתָּ֣שַׁר דְּבוֹרָ֔ה וּבָרָ֖ק בֶּן־אֲבִינֹ֑עַם בַּיּ֥וֹם הַה֖וּא לֵאמֹֽר׃ (ב) בִּפְרֹ֤עַ פְּרָעוֹת֙ בְּיִשְׂרָאֵ֔ל בְּהִתְנַדֵּ֖ב עָ֑ם בָּֽרְכ֖וּ יקוק׃ (ג) שִׁמְע֣וּ מְלָכִ֔ים הַאֲזִ֖ינוּ רֹֽזְנִ֑ים אָנֹכִ֗י לַֽיקוק אָנֹכִ֣י אָשִׁ֔ירָה אֲזַמֵּ֕ר לַֽיקוק אֱלֹקֵ֥י יִשְׂרָאֵֽל׃ (ד) יקוק בְּצֵאתְךָ֤ מִשֵּׂעִיר֙ בְּצַעְדְּךָ֙ מִשְּׂדֵ֣ה אֱד֔וֹם אֶ֣רֶץ רָעָ֔שָׁה גַּם־שָׁמַ֖יִם נָטָ֑פוּ גַּם־עָבִ֖ים נָ֥טְפוּ מָֽיִם׃ (ה) הָרִ֥ים נָזְל֖וּ מִפְּנֵ֣י יקוק זֶ֣ה סִינַ֔י מִפְּנֵ֕י יקוק אֱלֹקֵ֥י יִשְׂרָאֵֽל׃ (ו) בִּימֵ֞י שַׁמְגַּ֤ר בֶּן־עֲנָת֙ בִּימֵ֣י יָעֵ֔ל חָֽדְל֖וּ אֳרָח֑וֹת וְהֹלְכֵ֣י נְתִיב֔וֹת יֵלְכ֕וּ אֳרָח֖וֹת עֲקַלְקַלּֽוֹת׃ (ז) חָדְל֧וּ פְרָז֛וֹן בְּיִשְׂרָאֵ֖ל חָדֵ֑לּוּ עַ֤ד שַׁקַּ֙מְתִּי֙ דְּבוֹרָ֔ה שַׁקַּ֥מְתִּי אֵ֖ם בְּיִשְׂרָאֵֽל׃ (ח) יִבְחַר֙ אֱלֹקִ֣ים חֲדָשִׁ֔ים אָ֖ז לָחֶ֣ם שְׁעָרִ֑ים מָגֵ֤ן אִם־יֵֽרָאֶה֙ וָרֹ֔מַח בְּאַרְבָּעִ֥ים אֶ֖לֶף בְּיִשְׂרָאֵֽל׃ (ט) לִבִּי֙ לְחוֹקְקֵ֣י יִשְׂרָאֵ֔ל הַמִּֽתְנַדְּבִ֖ים בָּעָ֑ם בָּרְכ֖וּ יקוק׃ (י) רֹכְבֵי֩ אֲתֹנ֨וֹת צְחֹר֜וֹת יֹשְׁבֵ֧י עַל־מִדִּ֛ין וְהֹלְכֵ֥י עַל־דֶּ֖רֶךְ שִֽׂיחוּ׃ (יא) מִקּ֣וֹל מְחַֽצְצִ֗ים בֵּ֚ין מַשְׁאַבִּ֔ים שָׁ֤ם יְתַנּוּ֙ צִדְק֣וֹת יקוק צִדְקֹ֥ת פִּרְזוֹנ֖וֹ בְּיִשְׂרָאֵ֑ל אָ֛ז יָֽרְד֥וּ לַשְּׁעָרִ֖ים עַם־יקוק׃ (יב) עוּרִ֤י עוּרִי֙ דְּבוֹרָ֔ה ע֥וּרִי ע֖וּרִי דַּבְּרִי־שִׁ֑יר ק֥וּם בָּרָ֛ק וּֽשְׁבֵ֥ה שֶׁבְיְךָ֖ בֶּן־אֲבִינֹֽעַם׃ (יג) אָ֚ז יְרַ֣ד שָׂרִ֔יד לְאַדִּירִ֖ים עָ֑ם יקוק יְרַד־לִ֖י בַּגִּבּוֹרִֽים׃ (יד) מִנִּ֣י אֶפְרַ֗יִם שׇׁרְשָׁם֙ בַּעֲמָלֵ֔ק אַחֲרֶ֥יךָ בִנְיָמִ֖ין בַּעֲמָמֶ֑יךָ מִנִּ֣י מָכִ֗יר יָֽרְדוּ֙ מְחֹ֣קְקִ֔ים וּמִ֨זְּבוּלֻ֔ן מֹשְׁכִ֖ים בְּשֵׁ֥בֶט סֹפֵֽר׃ (טו) וְשָׂרַ֤י בְּיִשָּׂשכָר֙ עִם־דְּבֹרָ֔ה וְיִשָּׂשכָר֙ כֵּ֣ן בָּרָ֔ק בָּעֵ֖מֶק שֻׁלַּ֣ח בְּרַגְלָ֑יו בִּפְלַגּ֣וֹת רְאוּבֵ֔ן גְּדֹלִ֖ים חִקְקֵי־לֵֽב׃ (טז) לָ֣מָּה יָשַׁ֗בְתָּ בֵּ֚ין הַֽמִּשְׁפְּתַ֔יִם לִשְׁמֹ֖עַ שְׁרִק֣וֹת עֲדָרִ֑ים לִפְלַגּ֣וֹת רְאוּבֵ֔ן גְּדוֹלִ֖ים חִקְרֵי־לֵֽב׃ (יז) גִּלְעָ֗ד בְּעֵ֤בֶר הַיַּרְדֵּן֙ שָׁכֵ֔ן וְדָ֕ן לָ֥מָּה יָג֖וּר אֳנִיּ֑וֹת אָשֵׁ֗ר יָשַׁב֙ לְח֣וֹף יַמִּ֔ים וְעַ֥ל מִפְרָצָ֖יו יִשְׁכּֽוֹן׃ (יח) זְבֻל֗וּן עַ֣ם חֵרֵ֥ף נַפְשׁ֛וֹ לָמ֖וּת וְנַפְתָּלִ֑י עַ֖ל מְרוֹמֵ֥י שָׂדֶֽה׃ (יט) בָּ֤אוּ מְלָכִים֙ נִלְחָ֔מוּ אָ֤ז נִלְחֲמוּ֙ מַלְכֵ֣י כְנַ֔עַן בְּתַעְנַ֖ךְ עַל־מֵ֣י מְגִדּ֑וֹ בֶּ֥צַע כֶּ֖סֶף לֹ֥א לָקָֽחוּ׃ (כ) מִן־שָׁמַ֖יִם נִלְחָ֑מוּ הַכּֽוֹכָבִים֙ מִמְּסִלּוֹתָ֔ם נִלְחֲמ֖וּ עִם־סִֽיסְרָֽא׃ (כא) נַ֤חַל קִישׁוֹן֙ גְּרָפָ֔ם נַ֥חַל קְדוּמִ֖ים נַ֣חַל קִישׁ֑וֹן תִּדְרְכִ֥י נַפְשִׁ֖י עֹֽז׃ (כב) אָ֥ז הָלְמ֖וּ עִקְּבֵי־ס֑וּס מִֽדַּהֲר֖וֹת דַּהֲר֥וֹת אַבִּירָֽיו׃ (כג) א֣וֹרוּ מֵר֗וֹז אָמַר֙ מַלְאַ֣ךְ יקוק אֹ֥רוּ אָר֖וֹר יֹשְׁבֶ֑יהָ כִּ֤י לֹֽא־בָ֙אוּ֙ לְעֶזְרַ֣ת יקוק לְעֶזְרַ֥ת יקוק בַּגִּבּוֹרִֽים׃ (כד) תְּבֹרַךְ֙ מִנָּשִׁ֔ים יָעֵ֕ל אֵ֖שֶׁת חֶ֣בֶר הַקֵּינִ֑י מִנָּשִׁ֥ים בָּאֹ֖הֶל תְּבֹרָֽךְ׃ (כה) מַ֥יִם שָׁאַ֖ל חָלָ֣ב נָתָ֑נָה בְּסֵ֥פֶל אַדִּירִ֖ים הִקְרִ֥יבָה חֶמְאָֽה׃ (כו) יָדָהּ֙ לַיָּתֵ֣ד תִּשְׁלַ֔חְנָה וִימִינָ֖הּ לְהַלְמ֣וּת עֲמֵלִ֑ים וְהָלְמָ֤ה סִֽיסְרָא֙ מָחֲקָ֣ה רֹאשׁ֔וֹ וּמָחֲצָ֥ה וְחָלְפָ֖ה רַקָּתֽוֹ׃ (כז) בֵּ֣ין רַגְלֶ֔יהָ כָּרַ֥ע נָפַ֖ל שָׁכָ֑ב בֵּ֤ין רַגְלֶ֙יהָ֙ כָּרַ֣ע נָפָ֔ל בַּאֲשֶׁ֣ר כָּרַ֔ע שָׁ֖ם נָפַ֥ל שָׁדֽוּד׃ (כח) בְּעַד֩ הַחַלּ֨וֹן נִשְׁקְפָ֧ה וַתְּיַבֵּ֛ב אֵ֥ם סִֽיסְרָ֖א בְּעַ֣ד הָאֶשְׁנָ֑ב מַדּ֗וּעַ בֹּשֵׁ֤שׁ רִכְבּוֹ֙ לָב֔וֹא מַדּ֣וּעַ אֶֽחֱר֔וּ פַּעֲמֵ֖י מַרְכְּבוֹתָֽיו׃ (כט) חַכְמ֥וֹת שָׂרוֹתֶ֖יהָ תַּעֲנֶ֑ינָּה אַף־הִ֕יא תָּשִׁ֥יב אֲמָרֶ֖יהָ לָֽהּ׃ (ל) הֲלֹ֨א יִמְצְא֜וּ יְחַלְּק֣וּ שָׁלָ֗ל רַ֤חַם רַחֲמָתַ֙יִם֙ לְרֹ֣אשׁ גֶּ֔בֶר שְׁלַ֤ל צְבָעִים֙ לְסִ֣יסְרָ֔א שְׁלַ֥ל צְבָעִ֖ים רִקְמָ֑ה צֶ֥בַע רִקְמָתַ֖יִם לְצַוְּארֵ֥י שָׁלָֽל׃ (לא) כֵּ֠ן יֹאבְד֤וּ כׇל־אוֹיְבֶ֙יךָ֙ יקוק וְאֹ֣הֲבָ֔יו כְּצֵ֥את הַשֶּׁ֖מֶשׁ בִּגְבֻרָת֑וֹ וַתִּשְׁקֹ֥ט הָאָ֖רֶץ אַרְבָּעִ֥ים שָׁנָֽה׃ {פ}
When people dedicate themselves—
Bless GOD ! (3) Hear, O kings! Give ear, O potentates!
I will sing, will sing to GOD,
Will hymn the ETERNAL, the God of Israel. (4) O GOD, when You came forth from Seir,
Advanced from the country of Edom,
The earth trembled;
The heavens dripped,
Yea, the clouds dripped water, (5) The mountains quakedcquaked Taking nazelu as a by-form of nazollu; cf. Targum because of GOD,
Yon Sinai, because of GOD —the God of Israel. (6) In the days of Shamgar son of Anath,dson of Anath Or “the Beth-anathite.”
In the days of Jael, caravansecaravans Or “roads.” ceased,
And wayfarers went
By roundabout paths. (7) Deliverance ceased,
Ceased in Israel,
Till youfyou Heb. qamti, archaic second-person singular feminine. arose, O Deborah,
Arose, O mother, in Israel! (8) When they chose new gods,
Was there a fighter then in the gates?gWas there a fighter then in the gates? Meaning of Heb. uncertain; in contrast to others “then was war in the gates.”
No shield or spear was seen
Among forty thousand in Israel! (9) My heart is with Israel’s leaders,
With the dedicated of the people—
Bless GOD ! (10) You riders on tawny jennies,
You who sit on saddle rugs,
And you wayfarers, declare it! (11) Louder than the sound of archers,hsound of archers Or “thunder peals”; meaning of Heb. uncertain.
There among the watering places
Let them chant GOD’s gracious acts—
The gracious deliverance of Israel.
Then did GOD’s people
March down to the gates! (12) Awake, awake, O Deborah!
Awake, awake, strike up the chant!
Arise, O Barak;
Take your captives, O son of Abinoam! (13) Then was the remnant made victor over the mighty,
GOD ’s peopleipeople Reading ʻam (with pathaḥ) Adonai; so many Heb. mss. won my victory over the warriors. (14) From Ephraim came they whose roots are in Amalek;
After you, your kin Benjamin;
From Machir came down leaders,
From Zebulun such as hold the marshal’s staff. (15) And Issachar’s chiefs were with Deborah;
As Barak, so was Issachar—
Rushing after him into the valley.
Among the clans of Reuben
Were great decisions of heart. (16) Why then did you stay among the sheepfolds
And listen as they pipe for the flocks?
Among the clans of Reuben
Were great searchings of heart! (17) Gilead tarried beyond the Jordan;
And Dan—why did he linger by the ships?jby the ships Or “at Onioth,” a presumed designation of Dan’s region.
Asher remained at the seacoast
And tarried at his landings. (18) Zebulun is a people that mocked at death,kthat mocked at death Lit. “belittled its life to die.”
Naphtali—on the open heights. (19) Then the kings came, they fought:
The kings of Canaan fought
At Taanach, by Megiddo’s waters—
They got no spoil of silver. (20) The stars fought from heaven,
From their courses they fought against Sisera. (21) The torrent Kishon swept themlthem I.e., the kings of Canaan (v. 19). away,
The raging torrent, the torrent Kishon.
March on, my soul, with courage! (22) Then the horses’ hoofs pounded
As headlong galloped the steeds.mAs headlong galloped the steeds Lit. “From the gallopings, the gallopings of his steeds.” (23) “Curse Meroz!” said the angelnthe angel Lit. “the messenger.” of GOD.
“Bitterly curse its inhabitants,
Because they came not to GOD’s aid
To GOD’s aid amongoamong Or “against.” the warriors.” (24) Most blessed of women be Jael,
Wife of Heber the Kenite,
Most blessed of women in tents. (25) He asked for water, she offered milk;
In a princely bowl she brought him curds. (26) Her [left] hand reached for the tent pin,
Her right for the workmen’s hammer.
She struck Sisera, crushed his head,
Smashed and pierced his temple. (27) At her feet he sank, lay outstretched,
At her feet he sank, lay still;
Where he sank, there he lay—destroyed. (28) Through the window peered Sisera’s mother,
Behind the lattice she whined:pwhined Or “gazed”; meaning of Heb. uncertain.
“Why is his chariot so long in coming?
Why so late the clatter of his wheels?” (29) The wisest of her ladies give answer;
She, too, replies to herself: (30) “They must be dividing the spoil they have found:
A woman or two for each man,
Spoil of dyed cloths for Sisera,
Spoil of embroidered cloths,
A couple of embroidered cloths
Round every neck as spoil.” (31) So may all Your enemies perish, O GOD !
But may YourqYour Heb. 3rd person. friends be as the sun rising in might!And the land was tranquil forty years.
(10) Then one said, “I will return to you next year, and your wife Sarah shall have a son!” Sarah was listening at the entrance of the tent, which was behind him.
In Jewish religious law (halakha), the laws of yichud (Hebrew: איסור ייחוד, romanized: issur yichud, lit. 'prohibition of seclusion') prohibit seclusion in a private area of a man and a woman who are not married to each other. Such seclusion is prohibited out of fear that sexual intercourse or other, lesser acts may occur. A person who is present in order to prevent yichud is called a shomer.
The laws of yichud are typically followed in strict Orthodox Judaism. Adherents of Conservative and Reform Judaism do not generally abide by the laws of yichud.
The term "yichud" also refers to a ritual during an Ashkenazi Jewish wedding in which the newly married couple spends a period secluded in a room by themselves. In earlier historical periods, as early as the talmudic era,[1] the couple would have sexual intercourse at this time, but that practice is no longer current.
Source of the prohibition[edit]
Deuteronomy 13:7 says:
If your very own brother, or your son or daughter, or the wife you love, or your closest friend secretly entices you, saying, 'Let us go and worship other gods, gods that neither you nor your ancestors have known...'
The Talmud gives an explanation to the passage, which is supposed to be a hint of yichud:
Said Rabbi Johanan on the authority of Rabbi Ishmael, Where do we find an allusion to yihud in the Torah? - For it is written: If thy brother, the son of thy mother, entices thee [etc.]: does then only a mother's son entice, and not a father's son? But it is to tell you: a son may be alone with his mother, but not with any other woman interdicted in the Torah.[2]
According to Talmud, Amnon's rape of his half-sister Tamar led King David to extend the prohibition of yichud to unmarried girls. 17th-century painting.
The Talmud also claims that after the rape of Tamar, daughter of David, when she was left alone with her half-brother Amnon, David and his high court extended this prohibition to unmarried girls as well. Later, in the times of Shammai and Hillel the Elder, the prohibition was extended to include a non-Jewish woman. These rules are discussed in the Talmud.[3]
Most rishonim define the prohibition of yichud as a Torah law. Although Maimonides writes that the prohibition of yichud is derived from divrei kabbalah (Bible texts later than the Pentateuch), many interpret his words as meaning that it is a Torah law, though some regard it as a rabbinic prohibition.[3][4][5]
The laws of yichud provide for strong restrictions on unrelated members of the opposite sex being secluded together, and milder ones for close family members. Different opinions exist regarding application of these laws both in terms of situation and in terms of the individuals involved. Prohibition of yichud applies to men over 13 years and, generally, girls over three, and a woman over twelve may not be alone with a boy over nine.[6] Even seclusion of short duration is forbidden, if it could potentially last longer.[7]
Leniencies[edit]
There are a number of circumstances, under which the prohibition of yichud may be circumvented. Typically, these apply fully to yichud with an observant Jew. Meeting a non-Jew or a secular Jew may require more scrupulousness.[6]
Baaloh B'ir – in town[edit]
If the husband is in town (Baaloh B'ir, or Baala Bair), or, more precisely, if it is possible that he can appear suddenly, a woman may be secluded with another man in her home. The fear of his sudden appearance is considered a deterrent to engaging in illicit behavior. If the husband works fixed hours, or if they meet where they are not likely to be found, the husband's presence in town does not circumvent yichud. A close, long-standing relationship (Libo Gas Boh) between the wife and another man also proscribes yichud in spite of the husband's presence in town. The lenience caused by the man's presence in town does not, however apply to his being secluded with another woman when his wife may appear suddenly.[6] Paradoxically, if a husband gives his wife permission to be secluded with a man, the lenience does no longer apply, since she does not fear his sudden entrance.[4]
Rashi believes that the husband’s presence in town only mitigates the prohibition, rather than abrogating it. The Shulchan Aruch, following Tosafot, however, rule that when the husband is in town the yichud restriction does not apply at all.[5]
Maimonides and Shulchan Aruch write that the rationale for Baaloh B'ir is that "her husband's fear is upon her." This does not imply a concrete fear that her husband will enter unexpectedly, but rather that she feels a natural inhibition, in the knowledge that her husband is close by. As a consequence of this, she can be in yichud with another man in a large city, like London or New York, where the chance that he suddenly appears is non-existent. Neither does her husband's permission undermine the leniency, according to this interpretation. Rashi interprets Baalo B'ir as referring to a concrete fear of sudden exposure. So does rabbi Moshe Feinstein, who consequently rules in a stricter way.[4] Another issue of debate is whether cities who have grown together to form a continuous area are to be treated as one city. Rabbi Shlomo Zalman Auerbach argues that if the wife is in Ramat Gan and the husband is in Tel Aviv he is still considered to be "in town". Since there are no significant uninhabited areas separating these cities, they are defined as one city from a Halachic perspective.[5]
Pesach Posuach – open door[edit]
The door is considered open as long as it is not locked, and the prohibition of yichud is circumvented.
Yichud is alleviated when the door is open. This principle is known as pesach pasuach lireshus harabim (lit. an open doorway to the public domain). The Shulchan Aruch rules: "If the door is open to the public domain, there is no concern of yichud."[8] This ruling has been interpreted and enlarged in various ways: 1. the door is actually open[9] 2. when the door is closed but unlocked 3. then door is locked, but somebody with a key is liable to come in at any time 4. the door is locked, but there is a reasonable possibility that people may knock on the door and expect to be answered (according to Moshe Feinstein). A woman being secluded with another man is also justified when people outside can see through the window what is going on inside the house. In case of a close, long-standing friendship between the man and the woman, however, a more stringent behavior is expected.[6] The leniency usually does not apply late at night, as there is little or no chance that people would come in unexpectedly then.[8]
Shomrim – guards[edit]
Yichud can be circumvented by the presence of other individuals (shomrim, guards or Chaperones), who would serve to provide a check on the man's behavior. Generally, Torah-observant Jewish men qualify as shomrim. Female relatives that permit yichud are: a man's mother; his daughter or granddaughter; his sister; his grandmother; and a woman's mother-in-law, daughter-in-law and sister-in-law. Children aged 6–9 also qualify.[8]
Although yichud with a woman and two or more men, according to most poskim, is permitted during day time and in the evening, the presence of at least three men is required during nighttime sleeping hours. The same goes for situations when children are present instead of adults.[6] Sefardic Jews require the presence of the wife of one of the men for a woman to be secluded with them.[7]
Shulchan Aruch, though, follows Maimonides in ruling that yichud with one woman is prohibited even with many men. The disagreement is based on a passage in Gemara, which states that the permission for two men to be secluded with one woman applies only to kosher people, and tells a story where two acharonim met a woman in a secluded place, and one of them preferred to leave, since perchance only tzaddikim are defined as kosher. Nissim of Gerona considered this an excessive stringency, and thought that regular people are defined as kosher. Moses Isserles follows this view, and states that yichud with one woman and several men is prohibited only for promiscuous people.[10]
According to Rashi, yichud is permitted when at least three women are present, but most poskim follow Maimonides, who ruled that no number of women present circumvents the prohibition of yichud. Many poskim permits yichud in the presence of the man's grandmother, mother, daughter, granddaughter or sister [over seven years], but do not accept the woman's daughter, granddaughter or sister.[6] Avraham Danzig writes that the prohibition for one man to be in seclusion with two women is only rabbinic, whereas Torah law only prohibits a man from being secluded with one woman.[4]
There are numerous other exceptions; this article presents the haredi point of view.
(11) Now Abraham and Sarah were old, advanced in years; Sarah had stopped having her periods.
(כב) כִּֽי־תִדֹּ֥ר נֶ֙דֶר֙ לַיקוק אֱלֹקֶ֔יךָ לֹ֥א תְאַחֵ֖ר לְשַׁלְּמ֑וֹ כִּֽי־דָרֹ֨שׁ יִדְרְשֶׁ֜נּוּ יקוק אֱלֹקֶ֙יךָ֙ מֵֽעִמָּ֔ךְ וְהָיָ֥ה בְךָ֖ חֵֽטְא׃ (כג) וְכִ֥י תֶחְדַּ֖ל לִנְדֹּ֑ר לֹֽא־יִהְיֶ֥ה בְךָ֖ חֵֽטְא׃
(22) When you make a vow to your God יקוק, do not put off fulfilling it, for your God יקוק will require it of you, and you will have incurred guilt; (23) whereas you incur no guilt if you refrain from vowing.
Qal Pf. חָדַל Gn 18:11 + 4 times; וְחָדַל consec. Nu 9:13 ψ 49:9; 2 ms. וְחָדַלְתָּ֫ Ex 23:5; pl. חָֽדְלוּ Ju 5:6 + 4 times; חָדֵ֑לּוּ (cf. Köi, 243) Ju 5:7 1 S 2:5; 1 pl. חָדַלְנוּ Je 44:18; Impf. יֶחְדַּל Dt 15:11 + (Jb 10:20 Kt יחדל jussive > Qr וַחֲדָ֑ל Imv.); אֶחְדָּ֑ל Ju 15:7 + 3 times; וְאַחְדְּלָה Jb 16:6; pl. יֶחְדָּ֑לוּ Ez 2:5 + 2 times; יֶחְדָּלוּ֔ן Ex 9:29; וַיַּחְדְּלוּ Gn 11:8 Ex 9:33, נֶחְדָּ֑ל 1 K 22:15, etc.; Inf. cstr. חֲדֹל 1 S 12:23; Imv. חֲדַל Ex 14:12 +, etc.; חִדְלוּ Is 1:16; 2:22; חֲדָ֑לוּ Zc 11:12;— 1. cease, come to an end Ex 9:29, 33, 34 (J), Is 24:8; impers. חָדַל לִהְיוֹת לְשָׂרָה Gn 18:11 (J); cease to be Dt 15:11 (sq. מִן), and poet. Ju 5:6, 7(×2) 1 S 2:5 Jb 14:7; = be lacking, fail Jb 19:14 Pr 10:19. 2. cease, leave off, sq. inf. c. לְ Gn 11:8 (J), 41:49 (E), Nu 9:13 (P), 1 S 12:23; 23:13 Je 44:18; 51:30 Dt 23:23 ψ 36:4 Pr 19:27 Ru 1:18; inf. alone Is 1:16; so also Ho 8:10, where read וְחָֽדְלוּ for וַיָּחֵלּוּ 𝔊 Che We; sq. inf. c. מִן Ex 23:5 (JE), 1 K 15:21=2 Ch 16:5; sq. subst. c. מִן (cease regarding) Is 2:22 (but Che Du al. treat v. as interpol.; om. 𝔊), 1 S 9:5 Pr 23:4; sq. מֵאלהים 2 Ch 35:21, i.e. leave off provoking God; Ex 14:12 (J), sq. מִמֶּנּו desist from us, let us alone; Jb 7:16; sq. acc. Jb 3:17 ח׳ רֹגֶז; Jb 14:6 have rest (i.e. cease from being troubled, see Di; cf. v 1); no complem. expressed, cease, forbear Ju 15:7; 20:28 Am 7:5 1 K 22:6, 15 = 2 Ch 18:5, 14, Je 40:4; 41:8 Zc 11:12 ψ 49:9 Jb 16:6 2 Ch 25:16 Jb 10:20 (but read here prob. יְמֵי חֶלְדִּי 𝔊 𝔖 Bi Bu Du); specif. of refusal to hear Ez 2:5, 7; 3:11, 27 (all opp. שָׁמַע).
Hoph. Pf. (contracted) c. interrog. part. הֶחֳדַלְתִּי Ju 9:9, 11, 13 should I be made to leave, sq. acc. (cf. Köi, 240 ff.); but perhaps read הֶחָדַלְתִּי, Qal Pf. Stu Be, cf., for acc. sq., Jb 3:17.
You were still naked and bare (8) when I passed by you [again] and saw that your time for love had arrived. So I spread My robe over youdSo I spread My robe over you An act symbolizing espousal; cf. note at Deut. 23.1; Ruth 3.9. and covered your nakedness, and I entered into a covenant with you by oath—declares the Sovereign GOD; thus you became Mine. (9) I bathed you in water, and washed the blood off you, and anointed you with oil. (10) I clothed you with embroidered garments, and gave you sandals of dolphin leatheredolphin leather Or leather of a certain dyed hue. Meaning of Heb. uncertain. to wear, and wound fine linen about your head, and dressed you in silks. (11) I decked you out in finery and put bracelets on your arms and a chain around your neck. (12) I put a ring in your nose, and earrings in your ears, and a splendid crown on your head. (13) You adorned yourself with gold and silver, and your apparel was of fine linen, silk, and embroidery. Your food was choice flour, honey, and oil. You grew more and more beautiful, and became fit for royalty. (14) Your beauty won you fame among the nations, for it was perfected through the splendor that I set upon you—declares the Sovereign GOD. (15) But confident in your beauty and fame, you played the whore: you lavished your favors on every passerby; they were his.fthey were his Meaning of Heb. uncertain.
The Septuagint (/ˈsɛptjuədʒɪnt/ SEP-tew-ə-jint),[1] sometimes referred to as the Greek Old Testament or The Translation of the Seventy (Ancient Greek: Ἡ μετάφρασις τῶν Ἑβδομήκοντα, romanized: Hē metáphrasis tôn Hebdomḗkonta), and often abbreviated as LXX,[2] is the earliest extant Greek translation of the Hebrew Bible from the original Hebrew.[3][4] The full Greek title derives from the story recorded in the Letter of Aristeas to Philocrates that "the laws of the Jews" were translated into the Greek language at the request of Ptolemy II Philadelphus (285–247 BCE) by seventy-two Hebrew translators—six from each of the Twelve Tribes of Israel.[5][6][7]
Letter of Aristeas
[9] Demetrius of Phalerum, the president of the king's library, received vast sums of money, for the purpose of collecting together, as far as he possibly could, all the books in the world. By means of purchase and transcription, he carried out, to the best of his ability, the purpose of the king. On one occasion when I was present he was asked, How many thousand books are there in the library? [10] G and he replied, 'More than two hundred thousand, O king, and I shall make endeavour in the immediate future to gather together the remainder also, so that the total of five hundred thousand may be reached. I am told that the laws of the Jews are worth transcribing and deserve a place in [11] your library.' 'What is to prevent you from doing this?' replied the king. 'Everything that is necessary has been placed at your disposal.' 'They need to be translated,' answered Demetrius, 'for in the country of the Jews they use a peculiar alphabet (just as the Egyptians, too, have a special form of letters) and speak a peculiar dialect. They are supposed to use the Syriac tongue, but this is not the case; their language is quite different.' And the king when he understood all the facts of the case ordered a letter to be written to the Jewish High Priest that his purpose (which has already been described) might be accomplished.
It once happened that five elders wrote the Torah for King Ptolemy in Greek, and that day was as ominous for Israel as the day on which the golden calf was made, since the Torah could not be accurately translated. It also happened that King Ptolemy assembled seventy-two elders and placed them in seventy-two [separate] rooms without telling them the reason for which he had assembled them. He then went to each one of them and said to him, ‘Write for me [a translation of] the Torah of Moses your master’. The Omnipresent inspired them and the mind of all of them was identical, so that each on his own19So GRA. wrote the [same translation of the] Torah, introducing [the same] thirteen alterations as follows: ‘God created in the beginning’.21Instead of In the beginning God created (Gen. 1, 1) the Heb. of which might be misinterpreted to mean that a power named ‘Bereshith’ (in the beginning) created God. ‘And God said I shall make a man in image and likeness.’22The Heb. text reads: Let us make man in our image, after our likeness (Gen. 1, 26). The plural us and our might erroneously suggest a plurality of deities. ‘And He finished on the sixth [day] and rested on the seventh [day].’23For the Heb.: And He finished on the seventh day (Gen. 2, 2) which could be understood to imply that God did some work on the seventh day. ‘Male and female He created him.’24Instead of created them (ibid. V, 2) from which it might be inferred that man and woman were, from the first, two separate beings, contrary to ibid. II, 21. ‘Come let Me go down and there confound their language.’25Instead of let us go down (ibid. XI, 7). ‘And Sarah laughed among her relatives,26i.e. she laughed in the presence of people and therefore incurred censure (ibid. XVIII, 12). The Heb. means ‘within herself’ as Abraham had done when he laughed … in his heart (ibid. XVII, 17) and had not been rebuked. saying.’ ‘For in their anger they slew oxen27So GRA, H and M. V incorrectly ‘a man’. and in their self-will they digged up a stall.’28Changing men (ibid. XLIX, 6) to ‘oxen’ and oxen to ‘stall’ in order to remove the stigma of murder from Jacob’s sons. ‘And Moses took his wife and his children and set them upon a carrier29So M. V and H read ‘carriers of men’. of men.’30i.e. an animal conformable with the dignity of Moses, instead of ass (Ex. 4, 20). ‘Now the time that the children of Israel dwelt in Egypt and in the land of Canaan and in other lands31So M. V omits ‘and in other lands’. [The reading of the Septuagint is ‘in the land of Canaan and in the land of Egypt’.] was four hundred and thirty years.’32Instead of the Heb. which omits ‘in the land of Canaan and in other lands’ (Ex. 12, 40), and implies that all the 430 years were spent in Egypt when, in fact, they could not have dwelt there more than 210 years (cf. Rashi to Meg. 9a). ‘And he sent the elect of the children of Israel.’33So GRA and Meg. 9a but omitted in V. ‘Elect’ is substituted for young men (ibid. XXIV, 5), the former being regarded as more suitable persons for the service. ‘And upon the elect of the children of Israel He laid not His hand.’34Here also ‘elect’ was substituted for the Heb. for nobles (ibid. 11). The alteration was not essential, but ‘elect’ which was mentioned earlier was preferred. It should be noted that in the total of thirteen alterations, this and the preceding are counted as one. ‘I have not taken one desirable thing35A ‘desirable thing’ [which occurs in the Septuagint] for the Heb. ass (Num. 16, 15) to avoid the suggestion that Moses did not take an ass but more precious objects. from them.’ ‘The [beast] with small legs.’36Instead of the Heb. for the hare (Lev. 11, 6) which is arnebeth, so as not to give offence to Ptolemy the name of whose queen was Arnebeth. ‘Which the Lord thy God hath allotted to give light unto all the peoples under the whole heaven.’37The insertion ‘to give light’ (Deut. 4, 19) removes the possible misunderstanding that the heavenly bodies enumerated in the verse were intended by God to be objects of worship. ‘Which I commanded should not be served.’38Deut. 17, 3 reads which I have commanded not. This might be taken to mean that God did not desire their existence and their creation was consequently due to a power beyond His control. It should be noted that the last two alterations are regarded as one in the enumeration because both deal with heavenly bodies as objects of worship.
Wikipedia - Septuagint
The Septuagint does not consist of a single, unified corpus. Rather, it is a collection of ancient translations of the Tanakh, along with other Jewish texts that are now commonly referred to as apocrypha. Importantly, the canon of the Hebrew Bible was evolving over the century or so in which the Septuagint was being written. Also, the texts were translated by many different people, in different locations, at different times, for different purposes, and often from different original Hebrew manuscripts.[8]
The Hebrew Bible, also called the Tanakh, has three parts: the Torah ("Law"), the Nevi'im ("Prophets"), and the Ketuvim ("Writings"). The Septuagint has four: law, history, poetry, and prophets. The books of the Apocrypha were inserted at appropriate locations.[3][4] Extant copies of the Septuagint, which date from the 4th century CE, contain books and additions[36] not present in the Hebrew Bible as established in the Jewish canon[37] and are not uniform in their contents. According to some scholars, there is no evidence that the Septuagint included these additional books.[38][9] These copies of the Septuagint include books known as anagignoskomena in Greek and in English as deuterocanon (derived from the Greek words for "second canon"), books not included in the Jewish canon.[39][10] These books are estimated to have been written between 200 BCE and 50 CE. Among them are the first two books of Maccabees; Tobit; Judith; the Wisdom of Solomon; Sirach; Baruch (including the Letter of Jeremiah), and additions to Esther and Daniel. The Septuagint version of some books, such as Daniel and Esther, are longer than those in the Masoretic Text, which were affirmed as canonical in Rabbinic Judaism.[40] The Septuagint Book of Jeremiah is shorter than the Masoretic Text.[41] The Psalms of Solomon, 1 Esdras, 3 Maccabees, 4 Maccabees, the Letter of Jeremiah, the Book of Odes, the Prayer of Manasseh and Psalm 151 are included in some copies of the Septuagint.[42]
From the Izzun Megilat Ester
Ester as Canonical
Whereas a cannon is a tube from which projectiles are fired, a canon is a tube in which important things are safeguarded. Ester is, of course, canonical.
The canonisation of the Hebrew Bible – the books that make it ‘in,’ or are left ‘out’ – should not be taken for granted – a Mishnah in Yadaim records a debate on the subject. Ester seems to have been in danger of exclusion. Josephus knew only of 22 Biblical books, rather than the 24 we count today, and Ester is unique among biblical books in that it is unattested in the Dead Sea Scrolls.
Additionally, there are sections in the Greek Septuagint translation of Ester that are not in the Masoretic Hebrew. The Catholic Church canonised these extra sections, but the Rabbis did not. The remarkable thing about the extra sections is that they render the book theologically safer – God features explicitly, the story is re-cast as an act of divine determination. The version of Ester that makes it into the Hebrew Bible is raw, impious even.
Perhaps, rather than regretfully acknowledging the more pious version of Ester failed to make it ‘in,’ we should focus on the rejection of an overlay of piety deemed ‘out.’ To be ‘in’ a religious canon is more than merely being deemed acceptable. Canonisation defines the very thing itself. With the canonisation of Ester, Rabbinic Judaism is defined to include the heroism of a woman. With the exclusion of the extra-sections, Rabbinic Judaism is defined to include the experience of a hidden divinity and fate hanging on the fall of a lot.
The notion that canonisation is an exercise in theological largesse is strengthened by considering other Biblical books that seem to have been in danger of missing ‘out.’ The debate in Mishnah Yadaim considers the canonicity of the erotic Song of Songs and the dark Ecclesiastes. Both make it ‘in.’ Meanwhile, the scrupulously pious Ben Sirah remains ‘out.’
Esther’s place in our canon is a sign that being ‘in’ contains more than we might have thought. Being ‘in’ requires neither exceeding piety nor patriarchy. The courageous feminine, the dark, the humorous, the hidden and the human all make it ‘in.’ Thank God.
You were still naked and bare
1. of women 2 S 1:24 (ע׳ זָהָב), Je 2:32; of Jerus. under fig. of woman 4:30 (ע׳ זָהָב), Ez 16:11; 23:40 (all acc. cogn. c. עָדָה), Is 49:18 (sim.).—עֲדִי עֲדָיִים Ez 16:7, read prob. עַד עִדִּים unto menstruation (maturity), JDMich Co Berthol (reading בְּעֵת עִדּ׳), Toy. עֶדְיֵךְ ψ 103:5 [sf. ref. to נַפְשִׁי] is dub., 𝔊 τ. ἐπιθυμίαν σου (reading אַוָּתֵךְ? this usually c. נֶפֶשׁ]; thine age, prime (cf. 1. עַד) JDMich Thes; conject. in Hup-Now Che Du.
2. of men Ex 33:4, 5, 6 (JE).
3. in gen., as feeding pride Ez 7:20 (צְבִי עֶדְיוֹ, sf. ref. to silver and gold, v 19).
4. trappings of horse ψ 32:9 (De Hup, cf. Du), si vera l., but prob. corrupt; Che (after v. Ortenb.) לִבְלֹ֑ם עַד יוּבַל אֵלֶיךָ must be curbed till he can be brought, etc.

(13) Then God said to Abraham, “Why did Sarah laugh, saying, ‘Shall I in truth bear a child, old as I am?’



“Two nations are in your womb,
Two separate peoples shall issue from your body;
One people shall be mightier than the other,
And the older shall serve the younger.”
(ז) וַיֹּאמֶר יקוק לָהּ (בראשית כה, כג), רַבִּי יְהוּדָה בַּר רַבִּי סִימוֹן וְרַבִּי יוֹחָנָן בְּשֵׁם רַבִּי אֱלִיעֶזֶר בֶּן רַבִּי שִׁמְעוֹן מֵעוֹלָם לֹא נִזְקַק הַקָּדוֹשׁ בָּרוּךְ הוּא לְהָשִׂיחַ עִם אִשָּׁה אֶלָּא עִם אוֹתָהּ הַצַּדֶּקֶת, וְאַף הִיא עַל יְדֵי עִלָּה. רַבִּי אַבָּא בַּר כַּהֲנָא אוֹמֵר כַּמָּה כִּרְכּוּרִין כִּרְכֵּר בִּשְׁבִיל לְהָשִׂיחַ עִמָּהּ, שֶׁנֶּאֱמַר (בראשית יח, טו): וַיֹּאמֶר לֹא כִּי צָחָקְתְּ. וְהָכְתִיב (בראשית טז, יג): וַתִּקְרָא שֵׁם יקוק הַדֹּבֵר אֵלֶיהָ, רַבִּי לֵוִי בְּשֵׁם רַבִּי אַבָּא חָמָא בַּר חֲנִינָא אָמַר עַל יְדֵי מַלְאָךְ. רַבִּי אֶלְעָזָר אָמַר עַל יְדֵי שֵׁם בֶּן נֹחַ. (בראשית טז, יג): שְׁנֵי גוֹיִם בְּבִטְנֵךְ, שְׁנֵי גֵאֵי גוֹיִם בְּבִטְנֵךְ, זֶה מִתְגָּאֶה בְּעוֹלָמוֹ וְזֶה מִתְגָּאֶה בְּמַלְכוּתוֹ. שְׁנֵי גֵאֵי גוֹיִם בְּבִטְנֵךְ, אַדְרִיָּאנוֹס בְּעוֹבְדֵי כּוֹכָבִים, שְׁלֹמֹה בְּיִשְׂרָאֵל. דָּבָר אַחֵר שְׁנֵי שׂוֹנְאֵי גוֹיִם בְּבִטְנֵךְ, כָּל הָעוֹבְדֵי כּוֹכָבִים שׂוֹנְאִים אֶת עֵשָׂו, וְכָל הָעוֹבְדֵי כּוֹכָבִים שׂוֹנְאִים אֶת יִשְׂרָאֵל, סְנָאֵיהוֹן דִּבְנַיָא בְּמֵעַיִךְ, דִּכְתִיב (מלאכי א, ג): וְאֶת עֵשָׂו שָׂנֵאתִי. וּשְׁנֵי לְאֻמִּים מִמֵּעַיִךְ יִפָּרֵדוּ, אָמַר רַבִּי בֶּרֶכְיָה מִכָּאן שֶׁנּוֹלַד מָהוּל. וּלְאֹם מִלְאֹם יֶאֱמָץ, רַבִּי חֶלְבּוֹ אָמַר עַד כָּאן קְרָיָין (בראשית י, ז): סַבְתָּה וְרַעְמָה וְסַבְתְּכָא, מִינָךְ יְקוּמוּן יְהוּדָאִין וְאַרְמָאִין. וְרַב יַעֲבֹד צָעִיר, אָמַר רַבִּי הוּנָא אִם זָכָה יַעֲבֹד, וְאִם לָאו יֵעֲבֵד.
(7) “The Lord said to her” (Genesis 25:23) – Rabbi Yehuda ben Rabbi Simon and Rabbi Yoḥanan in the name of Rabbi Eliezer ben Rabbi Shimon:: The Holy One blessed be He never deigned to speak with a woman except for that righteous woman,12Sarah, see Bereshit Rabba 48:20. and that, too, was for a reason. Rabbi Abba bar Kahana said: How much did He go in a roundabout manner in order to speak with her: “No, but you did laugh” (Genesis 18:15). But is it not written: “She13Hagar. called the name of the Lord who spoke to her”? (Genesis 16:13). Rabbi Levi said in the name of Rabbi Abba Ḥama bar Ḥanina: It was by means of an angel. Rabbi Elazar said: By means of Shem son of Noah.
“Two peoples [goyim] are in your womb” (Genesis 25:23) – two of the proudest of peoples are in your womb. This one is proud of his world14His world that exists for the sake of Torah and leads to the World to Come. and that one is proud of his empire. Two of the proudest of peoples are in your womb – Hadrian among the idolaters and Solomon in Israel.
Another matter, two of those hated by the peoples are in your womb.15The word “two” is extraneous, as unless otherwise indicated, the plural “peoples” connotes two. The word “two [shenei]” is expounded as sonei or senuei – those hated by peoples. All the idolaters hate Esau, and all the idolaters hate Israel. [Alternately] the most hated of the sons is in your womb, as it is written: “But I hated Esau” (Malachi 1:3).
“And two nations will be separated from your innards” (Genesis 25:23) – from here it is derived that he was born circumcised.16They were already different while they were in the womb. Jacob was circumcised and Esau was not.
“One nation will prevail over the other nation” (Genesis 25:23) – Rabbi Ḥelbo said: To this point, they would be called: “Savta, Raama, and Savtekha” (Genesis 10:7).17Small nations and families were counted. From you, Jews and Romans would arise.
“The elder will serve the younger” (Genesis 25:23) – Rabbi Huna said: If he [Jacob] merits, he [Esau] will serve, but if not, he [Esau] will be served.
“Two nations are in your womb,
Two separate peoples shall issue from your body;
One people shall be mightier than the other,
And the older shall serve the younger.”
https://rabbionanarrowbridge.blogspot.com/2019/08/on-women-leading-prayers-services.html
(Ahem, me)
- They must bring the community together; much like a conductor would work with an orchestra. This is in part technical; we must be brought in at the right time with the right tune, but also it is a spiritual, emotional and an artistic task. A great leader of prayer functions as a vessel, drawing a great spiritual response from the community and transforming the printed words of the Siddur into songful prayer.
- They must fulfil certain key obligations on behalf of members of the prayer community. This is entirely a practical issue.
- They must also serve as our representatives before God. We, the community, stand to be judged not only in our own right, but also in terms of who we appoint as our leaders.
- The role of keeping the community focussed and united in their prayer raises the question; is there something about women that distracts or otherwise makes it impossible for them to ‘conduct’ prayers for a mixed, male and female, community?
- The role of fulfilling ritual obligation raises the question; are women technically able, in the same way as men, to fulfil obligations on behalf of both male and female members of the prayer community?
- The role of representing a fully constituted prayer community before God raises the twin questions; who can and should lead a prayer community consisting of both men and women?
In conclusion, on the issue of woman as sexual provocateur, I decide as follows;
Kol b’isha does not prohibit the recitation of the Shema or other acts of prayer. It only applies to individual men who are, subjectively, distracted by individual women. A man who is so distracted should follow the advice of the Ritva. ‘He requires prohibitive fences to curb his intentions and he should construct them.’ It is not for the woman or the community to create fences creating divisions between all men and all women since, as the Sridei Aish has noted, ‘the situation has changed, and human nature has changed.’ The voice of a woman cannot be presumed to be a distraction in a society where we are used to it, especially when preventing women from having their voice heard in prayer would be a great pain for them and a threat to the continuity of Jewish life.
I would understand the obligations of a women distracted by the specific voice of a man in the same way.
(16) The people set out from there and looked down toward Sodom, Abraham walking with them to see them off.
Borrowed from Middle French funerailles pl (“funeral rites”), from Medieval Latin fūnerālia (“funeral rites”), originally neuter plural of Late Latin fūnerālis (“having to do with a funeral”), from Latin fūnus (“funeral, death, corpse”), origin unknown, perhaps ultimately from Proto-Indo-European *dʰew- (“to die”). Singular and plural used interchangeably in English until circa 1700. The adjective funereal is first attested 1725, by influence of Middle French funerail, from Latin funereus, from funus. First attested in 1437.