The Image of King David in the Babylonian Talmud | Sefaria

Total Page:16

File Type:pdf, Size:1020Kb

The Image of King David in the Babylonian Talmud | Sefaria 11/17/2020 The Image of King David in the Babylonian Talmud | Sefaria The Image of King David in the Babylonian Talmud Source Sheet by david silber More info ❯ שמואל ב י״א-י״ב II Samuel 11-12 (א) ַו ְי ִה ֩י ִל ְתשׁוּ ַ֨בת ַה ָשּׁ ָ֜נה ְל ֵ֣ﬠת ׀ ֵ֣צאת At the turn of the year, the season when (1) kings go out [to battle], David sent Joab ַה ַמּ ְל ֿא ִ֗כים ַו ִיּ ְשׁ ַ ֣לח ָדּ ִ֡וד ֶאת־יוֹ ָא ֩ב ְו ֶאת ֲ־ﬠ ָב ָ֨דיו with his officers and all Israel with him, ִﬠ ֜מּוֹ ְו ֶאת־ ָכּל־ ִי ְשׂ ָר ֵ֗אל ַו ַיּ ְשׁ ִ֙חת ֙וּ ֶאת־ ְבּ ֵ֣ני ַﬠ ֔מּוֹן and they devastated Ammon and besieged ַו ָיּ ֻ֖צרוּ ַﬠל ַ־ר ָ ֑בּה ְו ָדִ ֖וד י ֵ֥וֹשׁב ִבּיר ָוּשׁ ָלִֽ ם׃ (ס) (Rabbah; David remained in Jerusalem. (2 (ב) ַו ְי ִ ֣הי ׀ ְל ֵ֣ﬠת ָה ֶ֗ﬠ ֶרב ַוָ֨יּ ָקם ָדּ ִ֜וד ֵמ ַ ֤ﬠל Late one afternoon, David rose from his couch and strolled on the roof of the royal ִמ ְשׁ ָכּב ֙וֹ ַו ִיּ ְת ַה ֵלּ ֙ ַﬠל־ ַ ֣גּג ֵבּית ַ־ה ֶ֔מּ ֶל ַו ַיּ֥ ְ רא palace; and from the roof he saw a woman ִא ָ ֛שּׁה ֹר ֶ ֖ח ֶצת ֵמ ַ ֣ﬠל ַה ָ ֑גּג ְו ָ ֣ה ִא ֔ ָשּׁה טוֹ ַ ֥בת ַמ ְר ֶ ֖אה ,bathing. The woman was very beautiful ְמ ֽ ֹאד׃ (ג) ַו ִיּ ְשׁ ַ ֣לח ָדּ ִ֔וד ַו ִיּ ְד֖ ֹרשׁ ָֽל ִא ָ ֑שּׁה ַו֗יֹּא ֶמר and the king sent someone to make (3) ֲהלוֹא־זֹא ֙ת ַבּת ֶ ֣־שׁ ַבע ַבּת־ ֱא ִל ָ֔יﬠם ֵ֖א ֶשׁת ,inquiries about the woman. He reported “She is Bathsheba daughter of Eliam [and] א ִוּר ָיּ֥ה ַה ִח ִֽתּי׃ (ד) ַו ִיּ ְשׁ ַל ֩ח ָדּ ִ֨וד ַמ ְל ָא ִ֜כים wife of Uriah the Hittite.” (4) David sent ַו ִיּ ָקּ ֶ֗ח ָה ַו ָתּ ֤בוֹא ֵא ָלי ֙ו ַו ִיּ ְשׁ ַ ֣כּב ִﬠ ָ֔מּהּ ְו ִ ֥היא messengers to fetch her; she came to him ִמ ְת ַק ֶ ֖דּ ֶשׁת ִמ ֻטּ ְמ ָא ָ ֑תהּ ַו ָ ֖תּ ָשׁב ֶאל־ ֵבּי ָֽתהּ׃ (ה) and he lay with her—she had just purified herself after her period—and she went ַו ַ ֖תּ ַהר ָֽה ִא ָ ֑שּׁה ַו ִתּ ְשׁ ַל ֙ח ַו ַתּ ֵ֣גּד ְל ָד ִ֔וד ַו ֖תֹּא ֶמר back home. (5) The woman conceived, and ָה ָ ֥רה ָא ֹֽנ ִכי׃ (ו) ַו ִיּ ְשׁ ַ ֤לח ָדּ ִו ֙ד ֶאל־יוֹ ָ֔אב ְשׁ ַ ֣לח ”.she sent word to David, “I am pregnant ֵא ֔ ַלי ֶאת־ ֽא ִוּר ָיּ֖ה ַה ִח ִ ֑תּי ַו ִיּ ְשׁ ַ ֥לח יוֹ ָ ֛אב Thereupon David sent a message to (6) ֶאת־ ֽא ִוּר ָיּ֖ה ֶאל־ ָדִּֽוד׃ (ז) ַו ָיּ ֥בֹא א ִוּר ָיּ֖ה ֵא ָ ֑ליו Joab, “Send Uriah the Hittite to me”; and ַו ִיּ ְשׁ ַ ֣אל ָדּ ִ֗וד ִל ְשׁ ֤לוֹם יוֹ ָא ֙ב ְו ִל ְשׁ ֣לוֹם ָה ָ֔ﬠם Joab sent Uriah to David. (7) When Uriah came to him, David asked him how Joab ְו ִל ְשׁ ֖לוֹם ַה ִמּ ְל ָח ָֽמה׃ (ח) ַו ֤יֹּא ֶמר ָדּ ִו ֙ד ְל ֣א ִוּרָ֔יּה and the troops were faring and how the ֵ֥רד ְל ֵבי ְת ֖ ְוּר ַ ֣חץ ַר ְג ֶ ֑לי ַו ֵיּ ֵ֤צא ֽא ִוּר ָיּ ֙ה ִמ ֵ֣בּית war was going. (8) Then David said to ַה ֶ֔מּ ֶל ַו ֵתּ ֵ֥צא ַא ֲח ָ ֖ריו ַמ ְשׂ ַ ֥את ַה ֶֽמּ ֶל׃ (ט) Uriah, “Go down to your house and bathe your feet.” When Uriah left the royal ַו ִיּ ְשׁ ַ ֣כּב א ִוּרָ֗יּה ֚ ֶפּ ַתח ֵ֣בּית ַה ֶ֔מּ ֶל ֵ֖את palace, a present from the king followed ָכּל ַ־ﬠ ְב ֵ֣די ֲא ֹד ָ ֑ניו ְו ֥לֹא ָי ַ ֖רד ֶאל־ ֵבּי ֽתוֹ׃ (י) him. (9) But Uriah slept at the entrance of ַו ַיִּ ֤גּדוּ ְל ָד ִו ֙ד ֵלא ֹ֔מר ֽלֹא־ ָי ַ ֥רד א ִוּר ָיּ֖ה ֶאל־ ֵבּי ֑תוֹ the royal palace, along with the other ַו֨יֹּא ֶמר ָדּ ִ֜וד ֶאל־א ִוּרָ֗יּה ֲה ֤לוֹא ִמ ֶ֙דּ ֶר ֙ ַא ָ ֣תּה officers of his lord, and did not go down to his house. (10) When David was told that ָ֔בא ַמ ֖דּ ַוּﬠ ֽלֹא־ ָי ַ ֥ר ְד ָתּ ֶאל־ ֵבּי ֶֽת׃ (יא) ַו֨יֹּא ֶמר Uriah had not gone down to his house, he א ִוּרָ֜יּה ֶאל־ ָדּ ִ֗וד ֠ ָה ָארוֹן ְו ִי ְשׂ ָר ֵ֨אל ִֽויהוּ ָ֜דה said to Uriah, “You just came from a ֹי ְשׁ ִ ֣בים ַבּ ֻסּ ֗כּוֹת ַוא ֹד ִ֨ני יוֹ ָ֜אב ְו ַﬠ ְב ֵ֤די ֲא ֹד ִ֨ני journey; why didn’t you go down to your https://www.sefaria.org/sheets/273047?editor=1 1/41 11/17/2020 The Image of King David in the Babylonian Talmud | Sefaria ַﬠל־ ְפּ ֵ֤ני ַה ָשּׂ ֶד ֙ה ֹח ִ֔נים ַו ֲא ִ֞ני ָא ֧בוֹא ֶאל־ ֵבּי ִ ֛תי house?” (11) Uriah answered David, “The ֶל ֱא ֹ֥כל ְו ִל ְשׁ ֖תּוֹת ְו ִל ְשׁ ַ ֣כּב ִﬠם־ ִא ְשׁ ִ ֑תּי ַחֶ֙יּ ֙ ְו ֵ֣חי Ark and Israel and Judah are located at Succoth, and my master Joab and Your (יב) ַנ ְפ ֔ ֶשׁ ִֽאם־ ֶא ֱﬠ ֶ ֖שׂה ֶאת ַ־ה ָדּ ָ ֥בר ַה ֶֽזּה׃ ;Majesty’s men are camped in the open ַו֨יֹּא ֶמר ָדּ ִ֜וד ֶאל־א ִוּרָ֗יּה ֵ֥שׁב ָבּ ֶז֛ה ַגּם ַ־ה ֖יּוֹם how can I go home and eat and drink and וּ ָמ ָ ֣חר ֲא ַשׁ ְלּ ֶ ֑ח ָךּ ַוֵ֨יּ ֶשׁב א ִוּר ָיּ֧ה ִביר ָוּשׁ ַלִ ֛ ם sleep with my wife? As you live, by your ַבּ ֥יּוֹם ַה ֖הוּא וּ ִֽמ ָמּ ֳח ָֽרת׃ (יג) ַו ִיּ ְק ָרא־ ֣לוֹ ָד ִ֗וד very life, I will not do this!” (12) David said to Uriah, “Stay here today also, and ַו ֧יֹּא ַכל ְל ָפ ָ ֛ניו ַו ֵיּ ְ֖שׁ ְתּ ַֽו ְי ַשׁ ְכּ ֵ֑רהוּ ַו ֵיּ ֵ֣צא ָב ֶ֗ﬠ ֶרב tomorrow I will send you off.” So Uriah ִל ְשׁ ַ ֤כּב ְבּ ִמ ְשׁ ָכּב ֙וֹ ִﬠם ַ־ﬠ ְב ֵ֣די ֲא ֹד ָ֔ניו ְו ֶאל־ ֵבּי ֖תוֹ remained in Jerusalem that day. The next ֥לֹא ָי ָֽרד׃ (יד) ַו ְי ִ ֣הי ַב ֹ֔בּ ֶקר ַו ִיּ ְכ ֥ ֹתּב ָדִּ ֛וד ֵ֖ס ֶפר day, (13) David summoned him, and he ate and drank with him until he got him ֶאל־יוֹ ָ ֑אב ַו ִיּ ְשׁ ַ ֖לח ְבּ ַי֥ד א ִוּר ָֽיּה׃ (טו) ַו ִיּ ְכ ֥ ֹתּב drunk; but in the evening, [Uriah] went out ַבּ ֵ֖סּ ֶפר ֵלא ֹ֑מר ָה ֣בוּ ֶאת־ ֽא ִוּרָ֗יּה ֶאל־מוּ ֙ל ְפּ ֵ֤ני to sleep in the same place, with his lord’s ַה ִמּ ְל ָח ָמ ֙ה ַֽה ֲח ָז ָ֔קה ְו ַשׁ ְב ֶ ֥תּם ֵמ ַא ֲח ָ ֖ריו ְו ִנ ָ ֥כּה .officers; he did not go down to his home ָו ֵֽמת׃ (ס) (טז) ַו ְי ִ֕הי ִבּ ְשׁ ֥מוֹר יוֹ ָ ֖אב ֶאל ָ־ה ִ ֑ﬠיר In the morning, David wrote a letter to (14) Joab, which he sent with Uriah. (15) He ַו ִיּ ֵתּ֙ן ֶאת־ ֣א ִוּרָ֔יּה ֶאל ַ־ה ָמּקוֹ ֙ם ֲא ֶ ֣שׁר ָי ַ֔דע ִ ֥כּי wrote in the letter as follows: “Place Uriah ַא ְנ ֵשׁי־ ַ ֖ח ִיל ָֽשׁם׃ (יז) ַוֵ֨יּ ְצ ֜אוּ ַא ְנ ֵ֤שׁי ָה ִﬠ ֙יר in the front line where the fighting is ַו ִיּ ָלּ ֲח ֣מוּ ֶאת־יוֹ ָ֔אב ַו ִיּ ֹ֥פּל ִמן ָ־ה ָ ֖ﬠם ֵמ ַﬠ ְב ֵ֣די ָדִ ֑וד fiercest; then fall back so that he may be ַוָ֕יּ ָמת ַ ֖גּם א ִוּר ָיּ֥ה ַה ִח ִֽתּי׃ (יח) ַו ִיּ ְשׁ ַ ֖לח יוֹ ָ ֑אב killed.” (16) So when Joab was besieging the city, he stationed Uriah at the point ַו ַיּ ֵ֣גּד ְל ָד ִ֔וד ֶאת־ ָכּל־ ִדּ ְב ֵ֖רי ַה ִמּ ְל ָח ָֽמה׃ (יט) where he knew that there were able ַו ְי ַ ֥צו ֶאת ַ־ה ַמּ ְל ָ ֖א ֵלא ֹ֑מר ְכּ ַכלּוֹ ְת ֗ ֵ֛את warriors. (17) The men of the city sallied ָכּל־ ִדּ ְב ֵ֥רי ַה ִמּ ְל ָח ָ ֖מה ְל ַד ֵ֥בּר ֶאל ַ־ה ֶֽמּ ֶל׃ (כ) out and attacked Joab, and some of ְו ָהָ֗יה ִֽאם־ ַתּ ֲﬠ ֶל ֙ה ֲח ַ ֣מת ַה ֶ֔מּ ֶל ְו ָא ַ ֣מר ְל ֔ ;David’s officers among the troops fell Uriah the Hittite was among those who ַמ ֛דּ ַוּﬠ ִנ ַגּ ְשׁ ֶ ֥תּם ֶאל ָ־ה ִ ֖ﬠיר ְל ִה ָלּ ֵ֑חם ֲה ֣לוֹא died. (18) Joab sent a full report of the ְי ַד ְﬠ ֶ֔תּם ֵ֥את ֲא ֶשׁר־ ֹי֖רוּ ֵמ ַ ֥ﬠל ַהחוֹ ָֽמה׃ (כא) battle to David. (19) He instructed the ִֽמי ִ־ה ָ֞כּה ֶאת־ ֲא ִבי ֶ ֣מ ֶל ֶבּן־ ְי ֻר ֶ֗בּ ֶשׁת messenger as follows: “When you finish ֲה ֽלוֹא־ ִא ֡ ָשּׁה ִה ְשׁ ִ ֣לי ָכה ָﬠ ָלי ֩ו ֶ֨פּ ַלח ֶ֜ר ֶכב ֵמ ַ ֤ﬠל ,reporting to the king all about the battle (20) the king may get angry and say to you, ַֽהחוֹ ָמ ֙ה ַו ָיּ֣ ָמת ְבּ ֵת ֵ֔בץ ָ ֥ל ָמּה ִנ ַגּ ְשׁ ֶ ֖תּם Why did you come so close to the city to‘ ֶאל ַֽ־החוֹ ָ ֑מה ְו ָ ֣א ַמ ְר ָ֔תּ ַ֗גּם ַﬠ ְב ְדּ ֛ א ִוּר ָיּ֥ה ַה ִח ִ ֖תּי attack it? Didn’t you know that they would ֵֽמת׃ (כב) ַו ֵיּ֖ ֶל ַה ַמּ ְל ָ ֑א ַו ָיּבֹ ֙א ַו ַיּ ֵ֣גּד ְל ָד ִ֔וד ֵ֛את shoot from the wall? (21) Who struck down Abimelech son of Jerubbesheth? Was it ָכּל־ ֲא ֶ ֥שׁר ְשׁ ָל ֖חוֹ יוֹ ָֽאב׃ (כג) ַו ֤יֹּא ֶמר ַה ַמּ ְל ָא ֙ not a woman who dropped an upper ֶאל־ ָדּ ִ֔וד ִֽכּי־ ָג ְב֤רוּ ָﬠ ֨ ֵלינ ֙וּ ָֽה ֲא ָנ ִ֔שׁים ַו ֵיּ ְצ ֥אוּ ,millstone on him from the wall at Thebez ֵא ֵ֖לינוּ ַה ָשּׂ ֶ ֑דה ַו ִנּ ְה ֶי֥ה ֲﬠ ֵל ֶ ֖יהם ַﬠד־ ֶ ֥פּ ַתח from which he died? Why did you come ַה ָֽשּׁ ַﬠר׃ (כד) ויראו [ ַו ֹיּ ֨רוּ] המוראים so close to the wall?’ Then say: ‘Your servant Uriah the Hittite was among those ַ[המּ ִ ֤וֹרים] ֶאל ֲ־ﬠ ָב ֶ֙ד ֙ ֵמ ַ ֣ﬠל ַהחוֹ ָ֔מה ַו ָיּ ֖מוּתוּ killed.’” (22) The messenger set out; he ֵמ ַﬠ ְב ֵ֣די ַה ֶ ֑מּ ֶל ְו ַ֗גם ַﬠ ְב ְדּ ֛ א ִוּר ָיּ֥ה ַה ִח ִ ֖תּי ֵֽמת׃ came and told David all that Joab had sent (ס) (כה) ַו֨יֹּא ֶמר ָדּ ִ֜וד ֶאל ַ־ה ַמּ ְל ָ֗א ֹֽכּה־תֹא ַ ֤מר him to say.
Recommended publications
  • God's Search for a Mediator the Book of Samuel
    God’s Search for a Mediator The Book of Samuel 21:1 Then David came to Nob to Ahimelech the priest; and Ahimelech came trembling to meet David and said to him, ‘Why are you alone and no one with you?’ 2 David said to Ahimelech the priest, ‘The king has commissioned me with a matter and has said to me, ‘Let no one know anything about the matter on which I am sending you and with which I have commissioned you; and I have directed the young men to a certain place.’ 3 Now therefore, what do you have on hand? Give me five loaves of bread, or whatever can be found.’ 4 The priest answered David and said, ‘There is no ordinary bread on hand, but there is consecrated bread; if only the young men have kept themselves from women.’ 5 David answered the priest and said to him, ‘Surely women have been kept from us as previously when I set out and the vessels of the young men were holy, though it was an ordinary journey; how much more then today will their vessels be holy?’ 6 So the priest gave him consecrated bread; for there was no bread there but the bread of the Presence which was removed from before the LORD, in order to put hot bread in its place when it was taken away. 7 Now one of the servants of Saul was there that day, detained before the LORD; and his name was Doeg the Edomite, the chief of Saul’s shepherds. 8 David said to Ahimelech, ‘Now is there not a spear or a sword on hand? For I brought neither my sword nor my weapons with me, because the king’s matter was urgent.’ 9 Then the priest said, ‘The sword of Goliath the Philistine, whom you killed in the valley of Elah, behold, it is wrapped in a cloth behind the ephod; if you would take it for yourself, take it.
    [Show full text]
  • Significant Lessons from the Seemingly Insignificant #7 Doeg, the Edomite
    Significant Lessons From The Seemingly Insignificant #7 Doeg, the Edomite Ponder: Who would you place on the list of the “bottom 10” people in the Bible? 1. Cain 1st murderer 2. Ahab/Jezebel Evil rulers during Israel’s darkest period 3. Manasseh Child sacrifice 4. Jeroboam I Led the Northern Kingdom into evil and idolatry 5. Herod the Great Slaughterer of children 6. Herodias & Herod Antipas Beheaded John the Baptist 7. Judas Betrayal of Jesus Christ 8. Pontius Pilate Washed his hand of the blood of Jesus Christ 9. Saul Fierce persecutor of Christians 10. Doeg, the Edomite Wreaks havoc; epitome of evil [4 verses in the Bible] Focal Passage: I Samuel 21-22 Scene 1: Ahimelech’s Aid To David – I Sam. 21:1-10 1. David has begun his “life as a fugitive” from Saul; a period of 10 years during which he was “public enemy #1” in all of Israel. 2. David has no weapons or food as he heads into the wilderness. 3. David goes to Nob, the town of the priets and Tabernacle. 4. He meets with Ahimelech, the high priest. [also known as Ahijah; great-grandson of Eli] 5. David’s lies and deception will ultimately bring death to the innocent priests and Ahimelech. 6. Ahimelech was trembling when he met David. “Why are you alone and no one with you?” 7. David’s Deception: The king has sent me on a mission and I am not to tell anyone about the matter. He tells Ahimelech he has left his men at a certain place.
    [Show full text]
  • Saul, Doeg, Nabal and the “Son of Jesse”: Readings in 1 Samuel 16—25
    Saul, Doeg, Nabal and the “Son of Jesse”: Readings in 1 Samuel 16—25 By Joseph Lozovyy Ph.D. Thesis The University of Edinburgh 2006 TO MY PARENTS DECLARATION I declare that I have composed Saul, Doeg, Nabal and the “Son of Jesse”: Readings in 1 Samuel 16—25 and that it is my own work, that it has not been submitted, in whole or in part, for any other degree or professional qualification, and that all sources used or quoted have been indicated and acknowledged by complete references. Joseph Lozovyy TABLE OF CONTENTS Abbreviations . ix Abstract . xiii Foreword . xiv CHAPTER I INTRODUCTION I. Introductory Remarks . 1 II. Various Approaches to 1 Sam. 25 . 3 A. Historical Critical Approaches to 1 Sam. 25 . 3 B. Literary approaches to 1 Sam. 25 . 8 1. David as the Hero of the Story . 15 a) Positive Views . 16 b) Negative Views . 20 c) Narrative Analogy . 21 2. Abigail as the Heroine of the Story . 23 3. Nabal as the Hero of the Story . 26 III. The Stories in 1 Sam 21 and 22 . 27 A. Difficulties and Tensions in Studying 1 Sam. 21 and 22 . 27 B. Literary Approaches to 1 Sam. 21 and 22 . 31 1. Negative Views of David . 32 2. Positive and Semi-Positive Views of David . 35 IV. MT, LXX, Q and Josephus in 1 Sam. 16—25 . 40 A. Samuel Scroll in Qumran . 41 B. The Septuagint Versions of 1—2 Samuel (1—2 Reigns) . 44 C. The Text of Samuel in MT, LXX, Q and Josephus . 46 D.
    [Show full text]
  • THE KILLING of the PRIESTS of NOV Rav Amnon Bazak I. DOEG
    THE BOOK OF SHMUEL LECTURE 43: CHAPTER 22 (PART II) THE KILLING OF THE PRIESTS OF NOV Rav Amnon Bazak I. DOEG THE EDOMITE The previous lecture concluded with the accusation hurled by Shaul at his servants that none of them helped him in his struggle with David. These words had an effect on one of his men – Doeg the Edomite. (9) Then answered Doeg the Edomite, who was set over the servants of Shaul, and said, "I saw the son of Yishai coming to Nov, to Achimelekh the son of Achituv. (10) And he inquired of the Lord for him, and gave him victuals, and gave him the sword of Golyat the Pelishti." The very fact that Doeg the Edomite did not turn to Shaul on his own initiative and tell him about what Achimelekh had done indicates that he was well aware that Achimelekh's action was not necessarily an act of treason. On the contrary, Doeg tries now to shift the guilt from himself to Achimelekh, for Doeg had been the last among Shaul's associates to see David, and thus far he had taken no action on the matter. He therefore emphasizes several details in order to find favor in Shaul's eyes and exaggerate Achimelekh's responsibility: 1) Doeg adopts Shaul's style and refers to David by the belittling term, "the son of Yishai." 2) Doeg refers to Achimelekh the son of Achituv, omitting the title "the priest," in order to lessen his importance in Shaul's eyes. 3) By repeating the words "he gave him," Doeg emphasizes Achimelekh's guilt.
    [Show full text]
  • The Heading of Psalm 52
    THE HEADING OF PSALM 52 by Samuel A. Meier The Ohio State University The following excursion into the book of Psalms is appropriate in a context honoring Reuben Ahroni, for his interests have led him to make contributions that have advanced the appreciation of the psalter (Ahroni, 1982). This discussion of the Masoretic heading for Psalm 52 is offered as a modest tribute to a good friend and colleague. The chaos that reigns in the textual stability and interpretation of the Psalm headings can be easily understated. Many of the terms that are found there were already inscrutable to the Bible's earliest translators and remain perplexing today. What concludes a psalm in the Masoretic text may introduce the following psalm in the Septuagint. 1 Waltke (1991), modifying a proposal made by Gevaryahu (1975), has shown that certain phrases now introducing the Psalms as headings can be understood as postscripts originally appended to the preceding psalm in the collection. The relative stability of the Psalm headings within the Masoretic tradition2 masks a considerable variety of alternatives that surface in other traditions: in the Brill critical edition of the Peshitta psalter, the first verses are entirely omitted because the variations in formulation are completely different from the Masoretic text, and even within the Syriac tradition they differ wildly among themselves (cf. Barnes, 1904, pp. I. For example, the position of "Hallelujah!" is textually unstable in Pss 104:35, 105:45, 106:48, 113:9, 115:18, 116:19, IJ7:2, 135:21, 146:10, 147:20, 148:14, and 149:9.
    [Show full text]
  • A Pilgrimage Through the Old Testament
    A PILGRIMAGE THROUGH THE OLD TESTAMENT ** Year 2 of 3 ** Cold Harbor Road Church Of Christ Mechanicsville, Virginia Old Testament Curriculum TABLE OF CONTENTS Lesson 53: OLD WINESKINS/SUN STOOD STILL Joshua 8-10 .................................................................................................... 5 Lesson 54: JOSHUA CONQUERS NORTHERN CANAAN Joshua 11-15 .................................................................................................. 10 Lesson 55: DIVIDING THE LAND Joshua 16-22 .................................................................................................. 14 Lesson 56: JOSHUA’S LAST DAYS Joshua 23,24................................................................................................... 19 Lesson 57: WHEN JUDGES RULED Judges 1-3 ...................................................................................................... 23 Lesson 58: THE NORTHERN CONFLICT Judges 4,5 ...................................................................................................... 28 Lesson 59: GIDEON – MIGHTY MAN OF VALOUR Judges 6-8 ...................................................................................................... 33 Lesson 60: ABIMELECH AND JEPHTHAH Judges 9-12 .................................................................................................... 38 Lesson 61: SAMSON: GOD’S MIGHTY MAN OF STRENGTH Judges 13-16 .................................................................................................. 44 Lesson 62: LAWLESS TIMES Judges
    [Show full text]
  • Christianity in Talmud and Midrash
    chapter three Christianity in Talmud and Midrash Parallelomania or Parallelophobia? Israel Jacob Yuval One of the best-known statements about identity from ancient times is doubtless that made by Paul in the Epistle to the Galatians 3:28 regarding the equality and cooperation among all those who believe in Jesus. Paul says: “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.”1 This universal declaration is in striking contrast to an opposite Jewish expression. In the Morning Blessings, it states: “Blessed art Thou, O Lord our God, King of the Universe, who has not made me a Gentile . who has not made me a slave . who has not made me a woman.” I would like to begin with these two positions regarding the question of identity as a way of introducing the issue of polemics. Is Jewish self-identity, which seems here to be for- mulated in a manner diametrically opposed to that of Paul, expressed in deliberate polemics with it, or was the Jewish formula already known to Paul, and was it he who turned it topsy-turvy? The picture becomes more complex upon examining the history of the Jewish formula. Its present form is relatively late, its source being the Baby- 50 Christianity in Talmud and Midrash 51 lonian Talmud.2 In the tannaitic literature,3 we find a somewhat different wording: instead of “who has not made me a slave,” there is the phrase “who has not made me an ignoramus.” Thus, that formula which precisely in- verts Paul’s words only appears in the later textual witnesses, strengthening the possibility that there alone was the blessing formulated in opposition to the Pauline formulation.
    [Show full text]
  • Walls and Boundaries in Rabbinic-Biblical Foreign Policy: a Psychological Analysis*
    WALLS AND BOUNDARIES IN RABBINIC-BIBLICAL FOREIGN POLICY: A PSYCHOLOGICAL ANALYSIS* Kalman J.Kaplan andMatthew B. Schwartz This essay extends an interpersonal model to rabbinic interpretation of a biblical foreign policy. Specifically, wall-boundary analysis is made of ancient Israel's relation tofour categories of nations: (a) Amalek and the Canaanites, (b) Ammon and Moab, (c) Edom and Egypt, and (d) the other nations. King Saul's counternormative behavior is discussed toward (a) King Agag ofAmalek and (b) theHebrew priests ofGod at Nob. Wall permeability becomes normative with an unassaulted inner boundary. ex When the boundary is under assault, however, wall permeability is pressly forbidden. In a paper published in 1983 (Kaplan and Markus-Kaplan, 1983), the senior author attempted to apply a bidimensional model of a of the interpersonal relations to developmental understanding modern conflict between Israel and its Arab neighbors. The present essay attempts to extend this analysis backwards to biblical times. we same to an of Here apply this psychosocial model understanding as the relations between Israel and its neighbors expressed in rab binic interpretation of the Hebrew Scriptures. JewishPolitical Studies Review 10:1-2 (Spring 1998) 113 This content downloaded by the authorized user from 192.168.72.231 on Tue, 20 Nov 2012 02:10:46 AM All use subject to JSTOR Terms and Conditions 114 Kalman J.Kaplan and Matthew B. Schwartz Attachment and Individuation: A Distinction between Walls and Boundaries a The concepts in this essay rest to large degree on the famous work ofOtto Rank regarding birth trauma (Rank 1936) and on more recent work on attachment (Ainsworth 1979) and on individuation (Mahler, Pine and Bergman 1975).
    [Show full text]
  • Doeg the Edomite 1 Samuel 22:6-23 Psalm 52 by Don Falkos Copyright 2017 Donald Falkos Storytelling LLC
    Doeg the Edomite 1 Samuel 22:6-23 Psalm 52 by Don Falkos copyright 2017 Donald Falkos Storytelling LLC Saul shouted at his officers, "Has David promised you riches and military promotion? Is that why you've all conspired against me? Not one of you bothered to tell me that my own son had sworn loyalty to him and encouraged him to kill me!" Then Doeg the Edomite spoke to Saul, "When I was at the Tabernacle, I saw David talking to the priest, Ahimelech. Ahimelech consulted the Lord for him. Then he gave David provisions and the sword of Goliath the Philistine." King Saul immediately sent for Ahimelech and all the priests serving with him. Saul shouted at Ahimelech, "Why have you and David conspired against me? You gave him food and a sword and consulted God for him. And now, with your help, he's trying to kill me!" Ahimelech replied, "David is your most faithful servant. I did consult God for him, but this was not the first time. Please, my king, I've done nothing wrong. I didn't know about any plot against you." Saul ordered his bodyguards to execute Ahimelech and the others, but they refused to kill the priests of the Lord. Then the king said to Doeg, "You do it." So Doeg the Edomite killed all eighty-five priests and their families and their livestock. Only Abiathar, a son of Ahimelech, escaped. He fled to David, who said, "When I saw Doeg the Edomite at the Tabernacle, I should have known he would tell Saul.
    [Show full text]
  • 1 and 2 Samuel
    1 and 2 Samuel INFORMATION FOR SMALL GROUP LEADERS GOING DEEP: Author and Title (Information gathered from the ESV study Bible) The Hebrew title “Samuel” refers to Samuel as the key figure in 1–2 Samuel, the one who established the monarchy in Israel by anointing first Saul and then David; Samuel was the kingmaker in the history of ancient Israel. In the Hebrew Bible, the first and second books of Samuel are counted among the “Former Prophets” (Joshua–2 Kings). The Greek translation, the Septuagint, divides Samuel and Kings into the four “Books of Kingdoms”; thus 1–2 Samuel are 1–2 Kingdoms. In the Latin Vulgate and Douay Bible they are called 1–2 Kings. The author or authors of 1–2 Samuel are not known. First Chronicles 29:29–30 implies that Samuel (or perhaps his disciples) left written records, but because his death is mentioned in 1 Samuel 25, he could not have written most of Samuel. Theme The central theme of the books of Samuel is God’s exercising of his cosmic kingship by inaugurating a Davidic dynasty (“house”) in Israel (2 Samuel 7; Psalm 89), not a Saulide one (1 Sam. 13:13–14; 15:28), and by electing the holy city Zion (Jerusalem; 2 Samuel 6; Psalm 132) as the place where David’s successor will establish the temple (“house”) for the worship of the divine King Yahweh (see 2 Sam. 24:18). The Davidic “covenant” (2 Samuel 7; Ps. 89:3) entitled 1 Matthew to put David at the center of the genealogical history of the divine plan of salvation (Matt.
    [Show full text]
  • Jewish Legal Interpretation and Moral Values: Two Responsa by Rabbi Hayyim David Halevi on the Obligations of the Israeli Government Toward Its Minority Population
    Jewish Legal Interpretation and Moral Values: Two Responsa by Rabbi Hayyim David Halevi on the Obligations of the Israeli Government toward Its Minority Population David H. Ellenson* The texts of a specific legal system provide a bedrock of authority and identity for the community that dwells within its precincts, and the community itself evidences its ideals and self-understand- ing through the ongoing way that its judges apply the rules and principles of that system to a contemporary case. The legal deci- sions that emerge from these writings mark a crossroads where traditional texts and current contexts meet in an ongoing process of legal hermeneutics. As the famed legal philosopher Ronald Dwor- kin has pointed out, a legal judgment is, therefore, an act of both fidelity and imagination. * I thank the HUC-JIR Sephardic Studies Curricular Planning Project, sponsored by the Maurice Amado Foundation through the liaison of Dean Lewis Barth under the coordination of my colleague, Dr. Mark Klingman, for causing me to reflect on the material presented in this arti- cle. Their funding of a course on “Modern Israeli Sephardic Responsa” at HUC-JIR, Los Angeles, during the fall 2000 semester facilitated the pub- lication of this article and initiated my English translations of the respon- sa presented in this article for curricular use both at the College-Institute and in other settings. I also express my gratitude to my friend, Dr. Zvi Zohar of the Shalom Hartman Institute in Jerusalem and Bar-Ilan Uni- versity, who introduced me to the work of Rabbi Halevi. Furthermore, my thanks to Rabbi Josh Zweiback at Congregation Beth Am in Los Altos Hills, California, who organized a session with rabbinic and education colleagues where I taught these materials.
    [Show full text]
  • Doeg — Treacherous Deeds Rewarded [21:1—22:23]
    Doeg — Treacherous Deeds Rewarded [21:1—22:23] The charts of coastal waters are marked with sword and some bread that was consecrated. the location of treacherous reefs which lie be- After spotting Doeg he hurriedly left Nob. neath the waters. These reefs present a picture of Upon the completion of his religious ritual innocence though they are a grave threat. Many Doeg went straight to Saul and reported the bulletins go out alerting unsuspecting sailors entire incident. Some suggest that Doeg’s news about their danger. These reefs are like the dan- was first told in private and then in the public ger of a “treacherous person” who presents a assembly of 22:6ff. Doeg fashioned his words so picture of innocence, but in reality is filled with that the truth was spoken but was distorted to poison and death. present another image (22:9, 10). His words In 1 Samuel Doeg the Edomite epitomizes caused Saul’s anger to condemn innocent priests such treachery and stands as a warning to all and ruthlessly kill the entire priesthood. When who live as he did. the king’s servants refused to carry out this ter- Doeg is described as an Edomite. He was not rible and ruthless act, Saul told Doeg, “You turn an Israeli but an alien, a descendent of Esau. An around and attack the priests.” He carried it out. enmity existed between Doeg’s race and Israel. Doeg planned it, manipulated Saul to achieve it, By education and habit he could not share the slaughtered innocent people because of hatred, lofty sympathies for the coming Messiah.
    [Show full text]