IYYAR
ืฆึทืจึพืึดึฃื ืขึธืึถึืืึธ ืึธืึดืึ ืึฐืึฃืึนื ึธืชึธึื ื ึธืขึทึฅืึฐืชึธึผ ืึดึผึื ืึฐืึนึื ื ึดืคึฐืึฐืึทึคืชึธื ืึทืึฒืึธึฝืชึฐืึธึ ืึดึื ืึตืึทืึฒืึทึืช ื ึธืฉึดึฝืืื
Preamble:
ืึดืงึฐืึผึธืฉื ืฉืึตื ึดืโฆ ืึดืคึผึฐื ึตื ืึธื ืึธืจึทื? ืึดืคึผึฐื ึตื ืฉืึถืึธืึฐืชึธื ืึผืึน ืฉืึดื ึฐืึทืช ืึดื ึผึธื.
โWhy was the Second Temple destroyed? It was destroyed due to the fact that there was wanton hatred during that periodโ
R. Abraham Kookย (1865 -1935)ย cited in Peninei Halakhah, Likkutim IIย 1:2:5:
ืืขืืื ืฉื ืืช ืืื ื ื ืืจื ืืืช ืืืงืืฉ ืืขื ืืื ืืืืช ืืื ื ืืืื ื
On account of baseless hatred, the Temple was destroyed; on account of baseless love will it be rebuilt.
The textual ambiguity we explore in the Syntactic Ambiguity example for Iyyar is:
ืฆึทืจึพืึดึฃื ืขึธืึถึืืึธ ืึธืึดืึ ืึฐืึฃืึนื ึธืชึธึื ื ึธืขึทึฅืึฐืชึธึผ ืึดึผึื ืึฐืึนึื ื ึดืคึฐืึฐืึทึคืชึธื ืึทืึฒืึธึฝืชึฐืึธึ ืึดึื ืึตืึทืึฒืึทึืช ื ึธืฉึดึฝืืื
I am distressed for you, my brother Jonathan! Very pleasant have you been to me; wonderful was your love to me, surpassing the love of women (translation from alhatorah.org)
This verse is part of the loving grieving lament recited by King David upon learning that Jonathan the son of King Saul had been killed in battle. I have selected it as the verse for the month of Iyyar, a poignant time in modern days. In the state of Israel, the 4th of Iyyar is the Day of Memorial for fallen soldiers. The 5th of Iyyar commemorates the formal declaration of the creation of the State of Israel on May 14th, 1948, a day mourned by Palestinians as โthe Nakbaโ (the Catastrophe), and simultaneously, an event that many Jews hoped would herald a messianic era of redemption and restoration, traditionally associated with love, especially as a correction for the sin of โbaseless hatredโ that is traditionally held to be the cause of the Destruction of the Second Temple.
The month of Iyyar is also the period of the โOmer.โ The name and initial nature of this period relates to the biblical command to count the days from Passover to the Festival of Weeks, but it has become a period of mourning, with a number of restrictions on joyous behavior, rooted in traditions about the deaths of Rabbi Akivaโs students during this time, due to their disrespectful treatment of one another (b.Yavamot 62b).
An additional calendrical relevance to this verse is that the International Day Against Homophobia, Transphobia and Biphobia, 17th May, usually occurs in the Jewish month of Iyyar. The relationship between David and Jonathan has been one of the foundational texts in the contemporary field of queer Biblical Studies.[1]
An additional verse will also be examined briefly in the context of love, and insiders and Others, for its thematic relevance, although the syntactic ambiguity is of a different sort from the main ambiguity in 2Sam 1:26:
Leviticus 19:18.
ย ืึนึฝืึพืชึดืงึนึผึคื ืึฐืึนึฝืึพืชึดืึนึผืจึ ืึถืชึพืึฐึผื ึตึฃื ืขึทืึถึผึืึธ ืึฐืึธึฝืึทืึฐืชึธึผึฅ ืึฐืจึตืขึฒืึธึ ืึธึผืึืึนืึธย ืึฒื ึดึื ื'ื
Photo by Alex Levac. ย Printed in Haaeretz, https://www.haaretz.co.il/gallery/galleryfriday/2023-04-20/ty-article-magazine/.highlight/00000187-942b-d484-adef-f6af418b0000?fbclid=IwAR1o42KXMqbfGmcbuI8tCNv3_bf3_ix4ELpFykbbkSqYksy3Zw-izZzL2TQ. โืืืชืจ, 2018. ืืจืืื ืขื ืืฆืื ื ืืืจ ืืืงืืโ
As is the case in each of the monthly analyses in this LISHMAH project, the presentation in this document will proceed as follows:
- The text of the verse in Hebrew
- Selected ENGLISH TRANSLATIONS of the verse
- DESCRIPTION OF the AMBIGUITIES in the VERSE.
- TRADITIONAL COMMENTARIES on the VERSE: citations of commentaries on the verse (generally pasted from alhatorah.org), in roughly chronological order, with an analysis of each commentaryโs identification and resolution of the ambiguity in question.
***Throughout, some text will be โhiddenโ through the use of white fontย on white background, to enable readers to consider the puzzles independently and opt out of โspoilersโ. To reveal the hidden text, simply use the โtext colorโ icon in the toolbar 
- Our IYYAR verse is 2 SAMUEL 1:26
ืฆึทืจึพืึดึฃื ืขึธืึถึืืึธ ืึธืึดืึ ืึฐืึฃืึนื ึธืชึธึื ื ึธืขึทึฅืึฐืชึธึผ ืึดึผึื ืึฐืึนึื ื ึดืคึฐืึฐืึทึคืชึธื ืึทืึฒืึธึฝืชึฐืึธึ ืึดึื ืึตืึทืึฒืึทึืช ื ึธืฉึดึฝืืืื
- Modern English Translations
(vs. 17) And David lamented with this lamentation over Saul and over Jonathan his sonโฆ(vs. 26) I am distressed for you, my brother Jonathan! Very pleasant have you been to me; wonderful was your love to me, surpassing the love of women.
KJV (biblegateway.com), 2Sam 1:17, 26:
And David lamented with this lamentation over Saul and over Jonathan his sonโฆ I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women.
NRSVUE (biblegateway.com), 2Sam 1:17, 26:
I am distressed for you, my brother Jonathan;
greatly beloved were you to me;
your love to me was wonderful,
passing the love of women.ย ย
JPS (2006; sefaria.org), ย 2Sam 1:26: I grieve for you, My brother Jonathan, You were most dear to me. Your love was wonderful to meย More than the love of women.
- ย AMBIGUITIES and READING OPTIONS
Reminder: When you come across questions in the following discussion, I will provide some of my own answers, concealed by means of being written in white lettering. To see the concealed text, please use the 
(see https://www.sefaria.org/sheets/71393)
Objective/Subjective Genitive
See the discussion of deep/surface structure inNISAN Deuteronomy 26:5
In biblical Hebrew, cases of a genitive constructย with a verbal nounย as the nomen regensย (ื ืกืื; the first of the 2 terms in the word pair) can produce an ambiguity as to the syntactic function of the nomen rectumย (ืกืืื) with regard to the action of the verb incorporated within the nomen regens.
In our verse, the verbal noun is ืืืืช, love, in 2 occurrences: ืืืืชื and ืืืืช ื ืฉืื.
In ืืืืชื, the somekhย (nomen rectum) is implicit in the 2nd person singular pronominal suffix: โyou,โ which refers to Jonathan.
Does โyour loveโ refer to Jonathanโs having loved or having been loved?
In ืืืืช ื ืฉืื, the somekhย (nomen rectum) is โwomenโ. Again: does โthe love of womenโ refer to womenโs loving or being loved?
In other words, โwomenโ can be the subjectย of the verb โloveโ that underlies the noun โloveโ:
ย ย ย ย ย ย ย ย the love that women love
OR:
โwomenโ can be the objectย of the verb โloveโ that underlies the noun โloveโ:
the love that women are/were lovedย
See: Bruce K. Waltke, Michael Patrick OโConnor, An Introduction to Biblical Hebrew Syntaxย (www.aeropage.net/PDF/waltke.pdf) Eisenbrauns, 1990:
ืฆึทืจึพืึดึฃื ืขึธืึถึืืึธ ืึธืึดืึ ืึฐืึฃืึนื ึธืชึธึื ื ึธืขึทึฅืึฐืชึธึผ ืึดึผึื ืึฐืึนึื ื ึดืคึฐืึฐืึทึคืชึธื ืึทืึฒืึธึฝืชึฐืึธึ ืึดึื ืึตืึทืึฒืึทึืช ื ึธืฉึดึฝืืืื
Some guiding QUESTIONS:
- Syntactically: Are the word pairs with โloveโ OBJECTIVE or SUBJECTIVE GENITIVES? Is David referring to his love for Jonathan or Jonathanโs love for him? and his own (or othersโ) love of women or womenโs love (of him, or of others)?
- Contextually: does the word โwomenโ refer to specific women, or women generally?
The following table charts a number of permutations for the options:[2]
Note that the ambiguity of ืึทืึฒืึธึฝืชึฐืึธึ ืึดึื is compounded by the preposition ืึดึื, following the genitive ืึทืึฒืึธึฝืชึฐืึธึ, as this may function either as an object marker or as an indication of possession <check W &OโC and find a more precise descriptor for the lamed>.ย This involves a scope ambiguity. <add link to googledocs for scope ambiguity examples>:
1. your loveย toward meย [i.e., your love of me] is/was greater. NARROW SCOPE. In this reading,โto meโ describes the loveโit is adnominal. Which love was greater? Your love โfor meโ
Or:
2. Greaterย is/wasย [your love] to me, i.e., greater to meย is/was your love. WIDE SCOPE. In this reading,โto meโ describes โwas greaterโโit is adverbial. In what way/range/?? was the love greater? The love was more highly valuableย โfor meโ
In the following analysis, for each exegetical source examined, each of the genitive construct collocations will first be analyzed separately, and then the two readings will be discussed together:
1. ืืืืชื ืื:
Reading A: NARROW SCOPE of ืึดืย . ย
ืื identifies the object of ืืืืชืโ [โyour loveโ, i.e., Jonathanโs love, โfor meโ, i.e., for David] was more wondrous than womenโs love; adnominal.
ื ึดืคึฐืึฐืึทึคืชึธื [ืึทืึฒืึธึฝืชึฐืึธึ ืึดึื]
Reading B: WIDE SCOPE of ืึดืย : your love was [more wondrous for me] than womenโs love; adverbial.
ื ึดืคึฐืึฐืึทึคืชึธื [ืึทืึฒืึธึฝืชึฐืึธึ] ืึดึื
ืืืืชื ย 1.1:ย ย
Reading A': subjective genitive: โyourโ, i.e., Jonathanโs love [of an implied object, presumably David].
Reading B': objective genitive: [an implied subject, most likely, Davidโs] love of โyou,โ i.e., Jonathan.
Reading C: both subjective and objective genitive, implying mutual love. This is possible because of the special semantic quality of the verb โto love.โ (elaborate)
2. ืืืืช ื ืฉืื:
Reading A: subjective genitive: โwomenโs love [of an implied object].
Reading B: objective genitive: [an implied subjectโs] love of women.
Reading C: both subjective and objective genitive, especially as implying mutual love. This is possible because of the special semantic quality of the verb โto love.โ (elaborate)
ืฆึทืจึพืึดึฃื ืขึธืึถึืืึธ ืึธืึดืึ ืึฐืึฃืึนื ึธืชึธึื ื ึธืขึทึฅืึฐืชึธึผ ืึดึผึื ืึฐืึนึื ื ึดืคึฐืึฐืึทึคืชึธื ืึทืึฒืึธึฝืชึฐืึธึ ืึดึื ืึตืึทืึฒืึทึืช ื ึธืฉึดึฝืืืื
EXEGETICAL SOURCES
Cantillation: ื ึดืคึฐืึฐืึทึคืชึธื ืึทืึฒืึธึฝืชึฐืึธึ ืึดึื ืึตืึทืึฒืึทึืช ื ึธืฉึดึฝืืืย ย
The pashtaย on ืึทืึฒืึธึฝืชึฐืึธึย is a minor stop, which would support understanding the division of the phrase according to the cantillation marks as connecting ื ืคืืืชื ืืืืชื, and separating this word pair from ืื:[3]
ย ื ืคืืืชื ืืืืชื - ืื
This best accommodates the wide scope Reading B: of ืึดืย :
Wondrous [was your love] to me.
This reading probably works best with โyour loveโ referring to Jonathanโs love for David; David is expressing how much he valued Jonathanโs love, and this fits best with a subjective genitive.
ืชืจืืื ืืื ืชื
ืขึธืงึทืช ืึดื ืขึฒืึธืึฐ ืึฒืึดื ืึฐืืึนื ึธืชึธื ืึฒืึดืืึทืช ืึดื ืึทืึฒืึธื ืึทืคึฐืจึฐืฉึธืื ืจึฐืึดืึฐืชึธึผืึฐ ืึดื ืึตืจึฐืึดืืึทืช ืชึทึผืจึฐืชึตึผืื ื ึฐืฉึดืืื.
(English translation from Daniel J. Harrington, Targum Jonathan of the Former Prophets, p. 164):ย โThere is grief to me over you, my brother Jonathan; you were very dear to me; your love is more wonderful[4]ย to me than the love of two wives.โ[5]
Which READINGS does this source adopt? <<<unclear. I think that the Aramaic retains all the ambiguities of the Hebrew? The genitive of ย ืจึฐืึดืึฐืชึธึผืึฐ with object suffix in collocation with prepositional lamed ืจึฐืึดืึฐืชึธึผืึฐ ืึดื ; and genitive construct of ย ืึตืจึฐืึดืืึทืชโฆ ื ึฐืฉึดืืืย replicates the Hebrew. check class notes.>>>
Observation: Two wives. This reflects the typical midrashic tendency of specification <link to Bregman/Heinemann; the plural โwomenโ implies at least 2, and the Targum specifies that it was exactly two, and presumably specific two known figures, as in Midrash Shmuel and Yalkut Shimoni and other derivative sources>. Depending upon which two women are intended, this interpretation could potentially give a clue as to whether the Targum understands the verse to refer to these figures as loving another or others, or being loved by another or others. ย Some later commentaries do name two specific women; here in the Targum, the addition does not disambiguate>>>
ืืืจืฉ ืฉืืืื
ืฆืจ ืื ืขืืื ืืื ืืืื ืชื ืืืืณ ืืืืืช ื ืฉืืย โ ืืฉืชื ื ืฉืื. ืืืื ืื ืืืื ืืืืืืื. ืืืืืื ืืขืืื ืืื ืืืืื ืืขืชืื ืืื.
I am distressed over you, my brother Jonathan etc. โฆ. than the love of women. Than two women. Which are these? Michal and Abigail. Abigail in this world and Michal in the age-to-come.
Which READINGS does this source adopt?
ืืืืชื ืื: ย no information
ืืืืช ื ืฉืื: ย indeterminate. like the Targum, this midrash takes the plural โwomenโ as referring to two specific women. ย In order to speculate about whether the text refers to Michal and Abigail as loving or being loved, it is necessary to consider biblical and rabbinic representations of the relationship between David and these two wives of his. It is noteworthy that the next source, the Yalkut Shimoni, names the same two women, but reverses the description of their relationship with David: Michal in this world and Avigail in the World to Come. The version in the Yalkut Shimoni is followed by Alsheich. Both versions can be explained consistently with biblical texts and rabbinic traditions about these wives.
What would it mean to say that Abigail โlovedโ David in this world? One explanation could be that the intent is that she acted in a way that was beneficial to him in this world. In 1Sam 25, Abigail appeases Davidโs wrath against Nabal, thereby sparing David from bloodshed (and, in her long, deferential speech to David in this chapter, Abigail maintains that God will reward David for refraining from this bloodshed by ensuring him victory against all his enemies). This would imply primarily a subjective genitiveโ the love that Abigail extended and demonstrated towards David; there could also be an implicit objective genitive, e.g., Davidโs appreciation for her care, as he expresses to her in that same chapter (1Sam 25: 32-33).
(Configure these texts and arguments on sexuality for context of loveย ; <from wikipedia:
ืืชืืืื ืืืืื ืืื ื ืืช ืืืืืื ืืื "ืืจืืข ื ืฉืื ืืคืืคืืืช ืฉืืื ืืขืืื",[8]ย ืืืกืืคืจ ืฉืืื ืืฉืคื ืืช ืฉืืงื ืืืื ืืืื ืืชืืืื ืื: โืืืื ืืืืื. ืืืื ืชืจืชื ืืฉืืข! ืืื ืืืื ืฉืืืืชื ืืช ืฉืืงื, ืืืื ืืืืจื ืฉืืฉ ืคืจืกืืืช. ืืืจ ืื: ืืฉืืืขื ืื! - ืืืจื ืื: ืื ืชืืื ืืืช ืื ืืคืืงื, ืืืช - ืืืื ืืืืื ืืืจืืชื, ืืืื ื ืืื - ืืขืฉื ืืืช ืฉืืข, ืืืกืงื ื ืืื ืืืืโ.[9]ย ืืืืคื ืืืื ื ืืืจ ืืชืืืื ืืืจืืฉืืืย ืื ืืืฉืจ ืขืืื ืืืืืื ืืื ืืื ืื ืขืจืื, "ืืืงืจื ืืืื" (ืืืฉืื ืงืจื).[10]
Chk sources in the bibliography:ย https://he.wikipedia.org/wiki/%D7%90%D7%91%D7%99%D7%92%D7%99%D7%9C)
Abigailโs adoration of David was a popular theme in Renaissance art + (see https://www.sefaria.org.il/sheets/46630?lang=biย )
Antonio Molinari, ย โDavid y Abigailโ
https://he.wikipedia.org/wiki/%D7%90%D7%91%D7%99%D7%92%D7%99%D7%9C#/media/%D7%A7%D7%95%D7%91%D7%A5:Antonio_Molinari_David_y_Abigail.jpg
Peter Paul Rubens, The Meeting of David and Abigail, c. 1630. https://www.nga.gov/collection/art-object-page.99280.html
See: ืืืืื ืืดื ื:ืืณ
ืืืจ ืจื ื ืืื ืืืื ื ืืืืจื ืืื ืฉื ืืืชืชื ืืืื ืฉืืชื ืคืืืื ืืืื ืืืืจื ืฉืคืื ืืืืื ืืจ ืืืืื ืืขืื ืืื ืืืืืืคื
Megillah 14b:4
Rav Naแธฅman said that this explains the folk saying that people say: While a woman is engaged in conversation she also holds the spindle, i.e., while a woman is engaged in one activity she is already taking steps with regard to another. Abigail came to David in order to save her husband Nabal, but at the same time she indicates that if her husband dies, David should remember her and marry her. And indeed, after Nabalโs death David took Abigail for his wife. Some say that Rav Naแธฅman referred to a different saying: The goose stoops its head as it goes along, but its eyes look on from afar to find what it is looking for. So too, Abigail acted in similar fashion.
What would it mean for Michal to love David in the age-to-come?
The relationship between Michal and David in Samuel is very complicated. ย Michal loved David, โืึทืชึถึผืึฑืึทื ืึดืืึทื ืึทึผืช-ืฉึธืืืึผื ืึถืช-ืึธึผืึดืโ(1Sam 18:20) but came to despise him, โืึทืชึดึผืึถื ืืึน ืึฐึผืึดืึธึผืึผโ
ย (2Sam 6:16), and her father removed her from David and gave her to Palti the son of Laish as a wife. It may be suggested that by deferring Michalโs love to the world-to-come, the midrash intends to contrast this future idyllic love with Michalโs rejection of David in this world, implying that in the future, Michal will in fact love David very much, i.e., a subjective genitiveโ. so that David would be saying that Jonathanโs love for David has surpassed even the great love of Abigail for him and the future imagined love of Michal for him. Alsheich: not just about emotion but about action, demonstration of love. add in: Michal saved David in this world: his life, by hiding him from Saulโs messengers.;
Yalqut Shimoniย (13th century?) ~= Midrash Shmuel, but reverses the links between the named women and this/next world.
ืืืงืื ืฉืืขืื ื
ืฆืจ ืื ืขืืื ืืื ืืืื ืชื ื ืขืืช ืื ืืืืณ ืืืืืช ื ืฉืืย โ ืืฉืชื ื ืฉืื ืืืืื ืื ืืืื ืืืืืืื, ืืืื ืืขืืืดื, ืืืืืืื ืืขืืืดื.
I am distressed over you, my brother Jonathan; very pleasant have you been for me โฆ more than the love of women. Than two women. And who are these? Michal and Abigail. Michal in this world and Abigail in the world to come.
**See the commentary of Alsheich on Genesis 32:5:
ืื ืืืคืืื ืืืืชื ืืฉืืืจ ืื ืื ืขื ืืืจ ืืืงืจ ืืฉืชืื ืืงืืจ, ืืื ืืืจ ืื ื ืืืืืื ืืกืืจื ืืืืฉืื ืืื ืืืคื ืื ืืืืืจ ืืืื ืืื ืชืืื ืืืช ืื ืืคืืงื. ืืื ืืืืจื ื"ื โโื ืคืืืช ืืืืชื ืืโ ืืืืืช ื ืฉืื ืื ืืืื ืืืืืืื, ืืืื ืืขืืื ืืื ืืืืืืื ืืขืืื ืืื,โ ืืืื ืื ืืืื ืืฆืืื ืืช ืืืคื ืืืืช ืืขืืื ืืื ืืืืจืืื ืืืชื ืืชืฉื ืืชืจืคืื ืืืืืจ ืืขืืื ืืืงืืื, ืืืืืืื ืืฆืืืชื ืืขืื ืืืื ืขื ืืืื ืืขืืื ืืื ืฉืืื ืืืฉืื ืขืื ืืคืืื ืืืืืืชื ืืื ืื ืืขืชืื:
He came in a hurry so as not to leave Naval until morning, urinating on the wall. For this, it said, โhere, Abigail removed this obstacle from before him, saying to him: and this will not be a stumbling block to you.โ (1Sam 25:31 ). And this is their statement (of the Sages) of Blessed Memory: "More wonderful is your love for me,' than the love of women;this is Michal and Abigail: Michal in this world and Abigail in the world to come." And it is because Michal saved his body from death in this world and sent him away and put theย teraphimย and the net of goats hair in his placeโ (1Sam 9:13), and Abigail saved him from the torment of being deprived of the good of the next world, which is the obstacle of iniquity that would mar his kingdom and also the future.
Alsheich on 2 Sam 1:26:
ืื ื ืืืืข ืื ืืืืืืื ืืืื ื ืืืืืชื ืื ืฉืืืืจื ืืืื ืืืชื, ืื ืื ืืื ื ืขืื ืืฉืื ืืืืืชื ืขื ืืืจื, ืืืจื ืื ืื ืื ืืืจื ืืื ืขืื, ืืืื ืฆืจ ืื ืขืืื, ืืืืจ ืืืฉืจ ืืื ืืืฆืจ ืขืืื ืื ืฆืจ ืื ืขื ืืืขืืจื, ืืืจื ืื ืื ืืชื ืืืืช ืขืื, ืืืืคื ืฉืืืืจ ืืื ืืืื ืชื, ืื ืืืจ ืืืื ืืืชื ืืื ืื ื, ืืื ืจืืืชื ืืขืื ื ืื ื ืขืืช ืื ืืื, ืฉืืืืชื ื ืขืื ืื ืืื ืื ืืื ืืืืคื ืื ื ืคืืืชื ืืืืชื ืื ืืืืืช ื ืฉืื. ืืืื ืื ืื ืื ืฉืื ืื ืขืื ืืืืืื ืืช ืืขืืืื ืืืจื ืืืืจื (ืืจืืฉืืช ื: ืื) ืืื ืืืฉื ืชืฉืืงืชื, ืขื ืื ืื ืื ืืืฆืจ ืื ืืื ืขืืืื ืืืื ืืืื ืืืืฆืจ ืื ืฉื ืฉืืขืช ืฉืื ืืืืืงืง ืื, ืืืื ืฉืืืจื ืืดื (ื ืื ืื:) ืฉืขื ืื ืืื ืืงืจืื ืืืื, ืื ืืชื ื ืคืืืชื ืืืืชื ืืื, ืื ืืืืืชื ืื ืื ืืื ืืื ืื ืืฆื ืืืืชื, ืฉืืื ืืืจืคื ืืืื ืขื ืื ืขืช ืฉืจืฆื ืืืืื ืื ืืื ืืช, ืืื ืืืชืจ ืืืืช ืืืืื ื, ืืฉื ื ืคืฉื ืืืคื ืืืงืฉื ื ืืืืืช ืืื ื ืืืืืจืืื ื, ืฉืื ืืืจืื ืืืืื ืืืืืช ื ืฉืื.
ืื ืืืืจ ืื ืื ื ืืจื ืฉืชื ื ืฉืื ืฉื ืืืฉ ืืื ืืฉื ืื ืื ืืช ืื, ืืื ืืฆืืืืจ ืชืืื ืืืื ืืื ืืื ืืจืื ืืืื, ืฉืจืื ืขืฆืื ืืื ืืกื ืืืชื ืืืืชื, ืืื ืืืืื ืจืง ืืืืืช ืฉืฉืชืืื ื ืฉืืืืช ืืืืฉ ืืืื, ืื ืื ืชืื ืก ืืฉื ืื ืืชืชืืจืฉ ืืจืืฉืื ื ืืื ืืงืื ืืืืื ืืื, ืื ืืชื ืื ืื ืื ืื ื ืืืชื ืืฉืชื ื ืฉืื ืฆืจืืช, ืืืช ืืชื ืื ืืื ืืืืจืฉ ืขืฆืจ, ืืื ื ืืืชื ืืชืืืื ืืืืื, ืฉืืื ืืขืื ืฉืชื ื ืฉืื ืฆืจืืช, ืืื ื ื ืื ืกืชื ืืืจืฉ ืืืชื ืืืืืืืช ืืืืืืช ืื ืืืืจืช ืืชื ืชืืืื, ืืื ื ืืืื ืื ืืืฉื ื, ืืขื ืื ืื ืืืืชื ื, ืืจื ืื ืืืืื ืืืืืช ื ืฉืื, ืฉืื ืชืฆืืืืจ ืืืื ืืืื ืืก ืืฆืจื ืืชืฆื ืืจืืฉืื ื.
ืื ืืืืจ ืืืืืช ื ืฉืืย ืืืขืืืื, ืื ืืืฉื ืื ืืืฉื ืชืฉืืงืชื, ืขื ืืืืช ืฉืืื ืืืฉืื ืื, ืื ืืืืชื ื ืขื ืฉืืืฉืื ืื, ืฉืื ื ืืืืชื ืืืื ืืืชื ืืฉื ื ืืืื ืืืชืจ ืขื ืื ืฉืื ืื ืื ืฉืื ืืื ืื ืขื ืฉืืขืื ืืืืื ืืืืคื ืืืืืื ืืืชืจ ืืืืคื ืื ืฉืืื ืื ืื ื, ืื ืืืืืชื ืืื ืืืชื ืืฉื ื ืื ืื ืืื ืืคืฉืจ ืืืืื ืืืชืจ ืืืืคืืฃ ืืื ื ืืืจื ืจืืืชืื ื ืืดื (ืืืงืื ืฉืืขืื ื ืจืื ืงืื) ืืืืืช ื ืฉืื ืื ืืืื ืืืืืืื, ืืืื ืืขืืื ืืื ืืืืืืื ืืขืืื ืืื ืืืืื ืืขื ืื ืื ืืืื ืืฆืืืชื ืืืืชืช ืืขืืื ืืื ืืืฉืจ ืฉืืจื ืืช ืืืืช ืืืืืชื ืืืืืืื ืืฆืืืชื ืืืืช ืืขืืื ืืื, ืฉืื ืขืชื ืืื ืืืืื ืืชืฆื ืืช ื ืคืฉื ืืืื ื ืฉื ืืืื ืื.
ย
We may surmise that the Yalkut Shimoni has in mind Abigailโs love of David, subjective genitive; it is possible that the midrash imagines mutual love. Abigail was smitten with David, and it is plausible that David appreciated and reciprocated this love.
(the following is from wikipedia https://en.wikipedia.org/wiki/Michal;ย find the relevant primary and secondary sources and additional ones and put together (a) coherent suggestion(s) about love of Abigail/world-to-come and Michal/this world
- ย Ellen White, "Michal the Misinterpreted," JSOTย 31.4 [2007] 451โ464.
In the biblical narrative, Michal chooses the welfare of David over the wishes of her father. When Saul's messengers search for David in order to kill him, Michal sends them away while pretending he was ill and laid up in bed. She lets David down through a window and hides teraphimย in his bed as a ruse.[3]ย J. Cheryl Exum points out that although she risked her life in helping him, after he leaves the court, he makes no attempt to contact her.[3]
While David was hiding for his life, Saul gave Michal as a wife to Palti, son of Laish, and David took several other wives, including Abigail.[4]ย Later, when David became king of Judahย and Ish-boshethย (Michal's brother, and Saul's son) was king of Israel, David demanded her return to him in return for peace between them. Ish-bosheth complied, despite the public protests of Palti.[5]ย Robert Alterย observes that by stressing that he had paid the requested bride price, David makes a legal argument as a political calculation to reinforce his legitimacy as a member of the royal house. Alter notes the contrast between David's measured negotiations and Palti's public grief.[6]
After Michal was returned to David, she criticised him for dancing in an undignified manner, as he brought the Ark of the Covenantย to the newly captured Jerusalemย in a religious procession.[7]ย For this she is punished, according to Samuel, with not having children till the day she dies.[8]ย Unlike Abigail and Bathsheba, Michal is not described as being beautiful, though Rabbinic tradition holds that she was of "entrancing beauty."[9]ย ย ย
Follow up: pop culture, from Hebrew wikipedia; see also in English, above:
ย ืฉืืจื ืฉื ืจืื ืืืฉืืจืจืช, ืืืื[17]ย ืืงืฉืจ ืืื ืืกืืคืืจ ืืืงืจืื ืขื ืืืื ืืืืื ืฉื ืืืฉืืจืจืช ืขืฆืื. ืืืืื ืืฉืืจ ืืฆืืืืื ืฉื ื ืคืกืืงืื ืืืชืืจืื ืืช ืืกืชืืจื ืืืืืชื ืฉื ืืืื ืืืื - โืึทืชึถึผืึฑืึทื ืึดืืึทื ืึทึผืช-ืฉึธืืืึผื ืึถืช-ืึธึผืึดื โ โ ืึทืชึดึผืึถื ืืึน ืึฐึผืึดืึธึผืึผโย (ืฉืืืื ื', ื"ื, ื'; ืฉืืืื ื', ื', ื"ื).
ืืฆืืจืช ืชืจืืืช ืืคืืจืกืืช ืืืืืช ืืืื ืืช-ืฉืืื ืืื ืฉืืจื ืฉื ื ืขืื ืฉืืจย "ืืื ืฆืืงื ืืืื" ืฉืืืฉืจ ืขื ืืื ืืืฉืฉ ืืืืืืจ.
Michal saving Davidโs life is an act of demonstrating love through action, and bestowing a benefit, in this world. Subjective genitive; Cheryl Exumโs interpretation takes as unidirectional.
Abigail saving David from sin and resultant divine wrath presumably would have been understood to benefit him not only in this world but also in the world to come)
Which READINGS does this source adopt?
ืืืืชื ืื: ย no information
ืืืืช ื ืฉืื: ??? <iโve suggested subjective genitive, and possibly mutuality to some degree, especially for Abigail.>
DISAMBIGUATION READING STRATEGY:
DISAMBIGUATION EXPRESSION:
R. David Kimchiย (Radak) ()
ืจืืดืง
ื ืคืืืชื ืืืืชื ืืย โ ืืฉื ื ืกืืื ื ื ืงืืื ืืืืคื ืืืืง ืคืืืืช ืืืืื ืืื ืื ืืืืืชื (ืืืืฉืข ืืณ:ืืดื) ืืืืงืืื ืคืืจืฉื ื ืื ืื ืืขืื.
ืืืืืช ื ืฉืืย โ ืชืจืื ืืื ืชื ืืจืืืช ืชืจืชืื ื ืฉืื ืจืดื ืฉืชื ืื ืฉืื ืฉืืื ืื ืืืื ืืืืืื ืืืืื ืืขื.
ืืืืื ื ืืื ืืดื ืคืืจืฉ ืืืืืช ื ืฉืื ืืื ืฉืื ืืืืืืช ืืื ืืขืืืื ืืื ืื ืืื ืฉืืืืชื ืืืงื ืืื.[6]
niflaata: with two markers of the feminine (the letters tavย and heh), and the duplication is to strengthen the wondrousness of the love. And similarly, ืืืืืชื (Joshua 6:17), and we have explained that reason also, ad loc.[7]
than the love of women: Jonathan translated, โthan the love of two women.โ His intent is to say: the two wives that David had: Abigail and Ahinoam.[8]ย
And my father ืืืื ื ืืื, of blessed memory, explained: "than the love of women for what they love, whether this is their husbands or their sons, that their love towards them is very powerful."
SUBJECTIVE GENITIVE: that the women ืืืืืืช, active participle; towards the object of their loves: ืืื ืฉืื ืืืืืืช, i.e., their husbands and sons.
*** see Abarbanelโs paraphrase of Radakโs first interpretation, where he clearly takes it as an objective genitive: ืืืืืช ืืื ืืย ืฉืชื ื ืฉืื
ย
ืืื ืืกืคื
ืืืืืช ื ืฉืื โ ื ืืื ืฉืืืื ืืืืช ื ืฉืื ืืืื ืกืืื ืืคืืขื ืืคืขืื ืืืฆืืงื ืืืืื
ย
Than the love of women
It is correct that โthe love of womenโ should be [taken as] a nomen regensย for a subject and an object, and it is right that it is together.
Which reading does Ibn Kaspi choose? <<<<Subjective and objective genitive.>>>>
ย
Observation: Ibn Kaspi uses precise technical grammatical terms, so that his explanation is similar to the description of the ambiguity in this googledoc, above: He uses ย ืกืืื in the sense in which I used ื ืกืื = nomen regens.
ืจืืืดื
ื ืคืืืชื ืืืืชื ืื ืืืืืช ื ืฉืื โ ืจืืฆื ืืืืจ: ืฉืืืชืจ ืืืงื ืืืืชืจ ื ืคืืืชื ืืืชื ืืืืช ืืืื ืชื ืืืื ืืืืืช ืื ืฉืื ืืืืืืืื ืฉืืื ืืืื ืืืงื ืืื ืขื ืฉืืืจ ืืื ืืืชื ืืืงืืื ืืื ืชืคืื ืืคื ื ืื ืืืืืชื ืื ืืืจ.
More wonderful was your love to me than the love of women โย he wishe to say: that Jonathanโs love for David was more strong and more wondrous than the love of women for their beloved, which is a very strong love, to the extent that he would already beat her and curse her and not anything at all would be diminished from her love[9]ย for him because of this.
Observations: firstly, from a societal gender perspective, Ralbagโs stereotypical generalization about womenโs love for men is horrific, particularly his identification of strength of love with willingness to accept abuse from a โbelovedโ.
His paraphrase of ืืืืชื ืื with ืืืืช ืืืื ืชื ืืืื could be taken to indicate that he takes the expression to mean โyour loveโ (subjective genitive, Jonathan as subject) โfor meโ, with the lamedย introducing the direct object (โmeโ = Davidโ). In any case, clearly: Jonathanโs love for David, i.s.,
subjective genitive. So, too, his explanation of the second occurrence: it is the way of women to loveโ subjective genitiveโexceedingly, even when they are abused by the men they love.
R. Isaac Abarbanelย (1437 ย โ 1508-1509)
ืืืจืื ืื
ืืืื ืฆืจ ืื ืขืืื ืืื ืืืื ืชื, ืฉืืื ืืืฆืืงื ืืืื ืืคืจื ืขื ืืืื ืชื ืืืืืชื ืืืื ืืืืื. ืืืืจื ืืืืืช ื ืฉืื, ืคืืณ ืจืืดืง ืืืืืช ืืื ืืย ืฉืชื ื ืฉืื ืืืืืื ืืืืื ืืขื, ืืคืืณ ืขืื ืืฉื ืืืื ืืดื ืืืืืช ืื ืฉืื. ืืื ืฉืืืืืืช, ืืื ืืืขืืืื ืืืื ืืื ืืื ืฉืืืืชื ืืืงื ืืื ืืื, ืืื ืคืืจืฉื ืื ืื ืจืืืดื.
ืืื ื ืืืืจ ืืคืืจืืฉื ืฉืืื ืฉืืืจ ืฉืื ืฉืื ืชืืื ืืช ืฉืืื ืืืืืชื ืืืชื, ืืืจ ืืื ืฉืืื ืืื ืืืื ืขื ืืืื ืชื ืืคื ืฉืืื ืืขืื ืื ืืคื ืืฃ ื ืขืื, ืืืื ื ืขืืช ืื ืืื ืื ืคืืื ืืืืชื ืื ืืืืืช ืื ืฉืื (ืฉืืืจ ืืืขืื) ืืช ืฉืืื.ย ืืืขืคืดื ืฉืืชืืื ืืื ืืงืื ื ืขื ืฉื ืืื ืืื ืืคื ืืขืืชื, ืืืืดื ืขื ืื ืืื ืืืื ืืคื ื ืขืฆืื ืืคื ืืืืชื ืืืืืชื.
And this is [the meaning of], โI am distressed over you my brother Jonathan,โ for the distress was in his heart especially for Jonathan, because of his being his brother in love. And they said, โthan the love of womenโ: Radak explained: than the love of David towards his two wives, ย Abigail and Ahinoam. And he further explained in the name of his father, of Blessed Memory: than the love of women for those whom they love, whether their husbands or their sons, for their love is very strong for them, and this is also how Ralbag interpreted it.
And I say: in his [Davidโs] explication that the reason that he mentioned that the women wept for Saul (2Sam 1:24)[10]ย is that it is [on account of] their love for him, David said that he wept and wept for Jonathan because he was, in his eyes, โbeautiful even pleasant,โ and this is โyou were very pleasant to meโ and โhis love for him was more wonderful thanโ the โlove of the womenโ (which he mentioned above) for Saul. And even though in the beginning he was lamenting for both of them together according to their stature, afterwards, [he lamented] for each one individually on his own account, according to according to his benefit and his love.
R. David Altschulerย (Metzudat David) (1687-1769)
ืืฆืืืช ืืื
ืฆืจ ืื ืขืืืย โ ืืืื ืื ื ืืืฆืจ ืืขืืืจื, ืื ื ืขืืช ืื ืืืื.
ื ืคืืืชืย โ ืืืืื ืฉืืืืชืื ืืื ืืืื ื ืคืืื, ืืืื ืืืชืจ ืืืืืช ืื ืฉืื ืืฉืจ ืืื ื ืืืืืช ืืืื ืจืื ืืื ืฉืืืฉืง ืืืืื.
โI am distressed over you my brother Jonathanโ โ I am very aggrieved on your account, because you were very pleasant to me.
โMore wonderfulโ โ the love that I loved youย is a wonderful love, and it is more than the love of women, for they are loved [with] a great love by those who desire them.
Objective genitive.
R. Meir Leibush Weiser (Malbim)ย (1809-1879)
ืืืืืดื, ืชืืจื ืืืจ (ื ืขืชืง ืืืดื ืืืืืจ ืืืจืฉืืชืื ืขื ืืชืืจื)
ืฆืจ ืืขืืืช ืฉืืืจ ืฉืขื ืฉืืื ืื ืืช ืืฉืจืื ืืืื, ืืืืจ ืฉืขื ืืืื ืชื ืืืื ืืื ืืขืฆืื, ืื ืฆืจ ืื ืขืืื ืืื ืืืื ืชื โ ืืืืืจ ืฉืื ืืฉื ื ืคื ืื,
ื. ืืฆื ืืืื ืืฆืืงืชื ืืื ืฉืืชืื ื ืขืืช ืื ืืื
ื. ืืฆื ืืืื ืืืืชื ืฉืื ืืืชื ืืืื ืืืืืช ื ืฉืื ืฉืืื ืืืืช ืืขืจื ืื ืืืืขืื ืจืง ืืืื ืขืฆืืืืช, ืืขื ืื ืืืจ ื ืคืืืช ืื ืืื ืืืืืช ื ืฉืื โ ืืื ืืขืืืช ืฉืืืจ ืฉืขื ืฉืืื ืืืื ืื ืฉืื ืืฆื ืืืืขืื, ืฉื ื ืขื ืขืื ืื ืฉืืฉืืื ืืื ื (ืฉืืืื ื: ื:24),[11]ย ืืื ืืืืื ืื ืืืื ืชื ื ืคืืืช ืื ืขืื ืืื ืขื ืืืื ืื.
โDistressed,โ in contrast to that which he said that the daughters of Israel weep over Saul (2Sam 1:24), he says that over Jonathan, he himself will weep, because, โI am distressed over you, my brother Jonathan.โ โ and he explains this from two aspects:
1.On the part of his goodness and righteousness, and this is what is written, โyou were very pleasant to me.โ
2.On the part of the magnitude of his love, which was not similar to the love of women, which is the love of โthe evening,โ or of the benefit, but rather is essential (/core) love. And about this, he said, โit was very wonderful, more than the love of womenโ โ and this is in contrast to that which he said that over Saul, the women will weep, on the part of the benefit; โscarlet with other delights.โ(2Sam 1:24), which they acquired from him, but the love of Jonathan is more wonderful and far superior to that love.[12]ย
R. Moshe Yitzchak Ashkenaย (1821-1898)
ืืืืื ืืฉื
ื ืคืืืชื โ ืืืืชื ืืย ืืืชื ืืืจ ืคืื ืืืืณ ืืืฅ ืืืืข ืืืชืจ ืืืืืช ื ืฉืื ืืืขืืืื ืื ืืื ืืื, ืื ืืืืช ืืืฉืงืืื ืืื.
โMore wonderfulโ โ your love for me was a wonderful thing, that is to say, beyond nature, more than the love of women for their husbands or their sons, or the love of those who desire them, for them.
Jonathan: subjective genitive
Love of women: offers both options, subjective or objective genitive.
ืืงืจืืืช ืฉืืืืืช
ืฆึทืจ ืึดื ืขึธืึถืืึธ ืืืื[13]ย ืึธืึดื โ ืืืื ืืื[14]ย ืึฐืืึนื ึธืชึธื! ื ึธืขึทืึฐืชึธึผ ืึดึผื ืึฐืึนื ื ึดืคึฐืึฐืึทืชึธื โ ืืืงื ืืืชืจ[15]ย ืึทืึฒืึธืชึฐืึธ ืึดื ืึตืึทืึฒืึทืช ื ึธืฉึดืืื ืืืขืืืื ืืื ืืื.[16]
โI am very[17]ย distressed over you my brotherโ โ beloved like a brother,[18]ย Jonathan! You were very pleasant to me. Moreย wonderful โ stronger[19]ย โ was your love for me than the love of women for their husbands and sons.[20]
MIdrash Lekach Tov Deut 7.13.2
ืึทืึฒืึตึฃืึฐืึธึย ืึผืึตืจึทืึฐืึธึ ืึฐืึดืจึฐืึถึผึืึธ ืึผืึตืจึทึฃืึฐ ืคึฐึผืจึดึฝืึพืึดืึฐื ึฐืึธึฃ ืึผืคึฐืจึดึฝืึพืึทึ ืึฐืึธืชึถึ ืึธ ืึฐึผืึธึจื ึฐืึธึ ืึฐืชึดืืจึนึฝืฉึฐืืึธึฃ ืึฐืึดืฆึฐืึธืจึถึืึธ ืฉึฐืืึทืจึพืึฒืึธืคึถึืืึธึ ืึฐืขึทืฉึฐืืชึฐึผืจึนึฃืช ืฆึนืื ึถึืึธ ืขึทึื ืึธึฝืึฒืึธืึธึื ืึฒืฉึถืืจึพื ึดืฉึฐืืึทึผึฅืข ืึทืึฒืึนืชึถึืืึธ ืึธึฅืชึถืช ืึธึฝืึฐื
And He will love you, and bless you, and multiply you. He will also bless the fruit of your body and the fruit of your ground, your grain and your new wine and your oil, the offspring of your livestock and the young of your flock, in the land which He swore to your fathers to give you.
ืืืจืฉ ืืงื ืืื, ืืืจืื ืืณ:ืืดื:ืืณ
ืืืจ ืจืืื ื ืืืืืื ืืจืื ืืืืขืืจ ืืดื ืืขืดืค ืฉืืฆืื ื ืืืืช ืืงืืดื ืืืฉืจืื ืืืจืื ืขื ืื ืื ืืขื ืื ืฉื ' (ืืืฉืข ืืดื:ืืณ) ืื ื ืขืจ ืืฉืจืื ืืืืืืื. ืืืืืจ (ืืืืื ื: ื') ืืืืชื ืืชืื ืืืจ ื'. ืืื ืืืืฆื ืืื ืืฉ ืื ื ืืืืจื ืื ืืืืื ืืืื ืืืืื ืืืืื ืืืืช ืืืฉ ืืช ืืฉืย ืืื ืืื ืืืืจ ืืืืฉืข ืื ืืืจื (ืืืฉืข ืืณ:ืืณ) ืื ืืื ืืฉื ืืืืืช ืจืข ืืื ืืคืช ืืืืืช ื' ืืช ืื ื ืืฉืจืื. ืืื ืืื ืืืจ (ืฉืืืื ื ืืณ:ืืดื) ื ืคืืืชื ืืืืชื ืื ืืืืืช ื ืฉืื. ืืืืื. ืืืืืช ืืืจืื ืฉื ืืืจ ืื (ืืฉืขืืื ืืดื:ืืณ) ืืจืข ืืืจืื ืืืื. ืืืจืื. ืืืืืช ืืฆืืง ืืืชืื ืืื (ืืจืืฉืืช ืืดื:ืืดื) ืืืืจื ืืืืื ืืช ืืฆืืง ืื ื. ืืืจืื. ืื ืืืืช ืืขืงื ืฉื ืืืจ (ืฉื ืื: ื') ืื ื ื ืืคืจื ืืืจืืืชืื. ืืืจื ืคืจื ืืื ื. ืื ืคืจืื ืืจืืื ืฉืื ืชืื ืืืืื. ืืคืจื ืืืืชื. ืฉืชืื ืืืจืข ืืขื ืืชืืื ืืจืื, ืืื ื ืชืืจืืฉื ืืืฆืืจื. ืืื ืืกืืื ืืืืช ืฉืืืจ ืขืืืื ืืื (ืชืืืืื ืงืดื:ืืดื) ืืืื ืืฉืื ืืื ืื ืืฉ ืืืฆืืื ืคื ืื ืืฉืื ืืืื ืืื ืื ืืฉ ืืกืขื. ืืืื ืฉืืื ืื ืขืืงืจ ืืืืช. ืฉืืจ ืืืคืื. ืชืืืืืช ืืืงืจ ืืื ืืื ืืืืจ (ืืืื ืืดื:ืืณ) ืฉืืจื ืขืืืจ ืืื ืืืขืื. ืืขืฉืชืจืืช ืฆืื ื. ืืื ืขืืจื ืืฆืื ืฉืืขืฉืืจืืช ืืช ืืขืืืื ืืฆืืจ ืืืื ืืืืืื ื ืืชืืืืืชืืื. ืขื ืืืืื. ืืืื ืฉืืื ืืืจืื ืืฆืืื ืืื ืืืจืฅ:
Rabbeinu Tobiahu said in the name of Rabbi Eliezer, of blessed memory: even though we found God's love for Israel in many matters, as stated in the verse (Hosea 11:1) โwhen Israel was a youth then I [God] loved him.โ And it says (Malachi 1:2), โโI have loved you,โ says the Lordโ. And so, we have similar [statements] from the words of the prophets โ ย a love greater than all, [greater than] a man's love for a wife/woman, and so he says of Hosea ben Beeri (Hosea 3:1), โGo love a woman beloved by another, and an adulteress, even as the Lord loves the children of Israel.โ And so too David said (2 Samuel 1:26), โYour love for me is more wonderful than the love of women.โ
โAnd He will love youโ (Deut 7:13) It is because of the merit of Abraham, that it is said of him (Isaiah 41:8), โ[you, Israel, My servant, Jacob whom I have chosen], the seed of Abraham, My friend (ืืืื)โ;
โand bless you,โ (Deut 7:13): in the merit of Isaac, that it is written of him (Gen 25:11), โand God blessed Isaac his sonโ;
โand multiply you,โ(Deut 7:13): this is the merit of Jacob, as it is said (Gen 48: 4), โ'Behold, I will make you fruitful and multiply youโ;
โโโHe will bless the fruit of your bodyโ (Deut 7:13): this is fertility and fecundity, that they will not birth to panic ืืย ืคืจืื ืืจืืื ืฉืื ืชืื ืืืืื;
โand the fruit of your groundโ: that you will sow little and bring in much, your grain, your wine, and your oil. These are the foundations of the house, about which David said (Psalms 104:15), โand wine that makes glad the heart of man, making the face brighter than oil, and bread that refreshes man's heart.โ This teaches that they are the main part of the house.
โthe offspring of your livestockโ: the offspring of the cattle, and so, too, he says, (Job 21:10), โTheir bull breeds, and does not fail.โ
โand the young of your flockโ (Deut 7:13): these are the flocks of sheep that enrich their owners with wool, with milk, and with cheese and their derivatives.
โin the landโ (Deut 7:13): whence there is no blessing except ??? ืืืจืฅ (???in the Land [of Israel] OR through/in the Land?โ
ื ืคืืืชื ืืืืชื ืื ืืืืืช ื ืฉืื.ย ืืจื ืื ืคืฉืื ื"ื ืกืืื ืงื"ื ืก"ืง ืงื"ื ืืชื ืืืืกืืคื ืืื ืืฉื ืืืื ืื' ืืฉื ืืืื ืชื ืืจืืื ืืฉื ื"ื ืืื ืืื ืืืืฉ ืืืฉื ืื"ืฉ ื ืคืืืชื ืืืืชื ืื ืืืืืช ื ืฉืื ืขื"ื ืืืฆืืง ืื ืืืชืจืื ืืืืืจื ืืืืืช ื ืฉืื ืืืื ืืืฉื ืืฉืขืช ืืฆืืจื ืืื ื ืืจืืช ืืื ืฉืื ืืื ืืื ืชื ืืจืฆืื ื ืืืกืืฃ ืืฉืื ื' ืื ืขืฉื ืืืฉื ืืืื ืืื ื ืคืืืช. ืืขืื ืืคืฉืจ ืื"ืฉ ืืจื ืืื ืืงืจ ื"ื ืืขืื ืืฉืืืื ื' ืกืืื ื'ย ืืฉื ืืจื ืขืืจ ืืงืืืฉ ืจืืื ื ืืืื ืืืืื ื"ื ืืืื ืชื ืจืื ืืช"ืช ืืืื ืืืืืืช ืข"ืฉ ืื"ืฉ ื ืคืืืช ืืืืชื ืื ืืืืืช ื ืฉืื ืื ืืื ืชื ืจืืื ืืช"ืช ืืืืกืืฃ ื' ืืฉืื ืจืื ืืืืืืช ืืืื ืช ืืื ืืืื ืืจืืื ืืืืืืช ืืืกืืฃ ืื"ื ืืืื ืช ืืื ืชื ืืจืื ืืืืจ ืืืื ืืคืื ืืืืฉ ืืืฉื ืื ืืืจ ืื ืืงืื ืื ืืื ืืกืืจ ืืืืจืื ืฉืื ืืื ืืื ืืืื ืชื ืื ืืื ืืฉ ืื ืืืื ืช ืืืจ ืื ืืงืื ืืืื ื ืคืืืช ืืืืืช ื ืฉืื:
โMore wonderful was your love for me than the love of women.โ R. Gett Pashut, of Blessed Memoryย (Siman 129 Sec. 21) wrote that they added a yodย in the name of David (ืืืื) and a hehย to hint that the name of the Lord (yod-heh) was between them as [between] man and wife. And this is what is said, โmore wonderful was your love for me than the love of women.โ Until here, his words. Until here, his words. And he justified what is the advantage in saying โthan the love of women.โ For the Woman, from the time of creation, was created for this, and so is her name. But Jonathan, ย by his will, he added a hehย into his name and became as a wife to Davidโthat is wonderful. And it is further possible in the ย ืื"ืฉ of the late Rabbi Keli Yakar above, in 1 Samuel 20, in the name of the Rabbi, angel and sainted/holy one ย ืขืืจ ืืงืืืฉ, our Rabbi Haim Vital, of Blessed Memory, that Jonathan alluded to the ืชืดืช ย and David to the kingdom of
ย ืืืืืืช ืข"ืฉ
and this is what is written, โmore wonderful is your love for me than the love of womenโ because Jonthan alluded to the ืชืดืช ย ย and added a heh in his name, a hint to the Kingdom of the aspect of David, and David, who alludes to the kingdom, added a yodย for the aspect of Jonathan, and it is an allusion to the masculine ย ืืืืจ and it is the wonder of man and woman; they are male and female, each one in the order of their level, but David and Jonathan, each one has in him the aspect of the make and the female and this is more wonderful than the love of women.
ืึทืึถึผืึฑืึทึจื ืึทืึถึผึคืึถืึฐ ืึถืชึพืึถืกึฐืชึตึผืจึ ืึดืืึผืึพืึทื ึธึผืฉึดืึืื ืึทืชึดึผืฉึธึผืืึพืึตึฅื ืึธืึถึืกึถื ืึฐืคึธื ึธึืื ืึดืืึผืึพืึทืึฐึผืชืึผืึืึนืช ืึทืึธึผึคืฉึถืื ืึถึผึฝืชึถืจึพืึทืึฐืืึผืชึ ืึฐึผืจึนืืฉึธืึืึผ ืึทืึทึผืึฐืึดืืึถึืึธ ืชึทึผึฅืึทืช ืึทืฉึฐืืชึดึผึฝืื ืึทืึทึผึจืขึทืฉื ืึทืึถึผึืึถืึฐ ืึดืฉึฐืืชึถึผึฃื ืึธืึืึนื ืึฐืืืึพืฉึธืืจึธืืึ ืึทืขึฒืึธืึธึืื ืึตึืช ืึดืฉึฐืืชึตึผึฃื ืึถืกึฐืชึตึผึืจ ืึทืึฒื ึธืึธึคื ืึทืึฐึผืึดืื ืึนืชึ ืขึธืฉึธืึื ืึทืึดึผืชึตึผึฅื ืึทืฉึฐืืึตึืช ืึฐึผืึทึฅื ืึทืึถึผึฝืึถืึฐื
The king loved Esther more than all the women, and she won favor and grace before him more than all the virgins, and he set the royal crown upon her head, and made her queen instead of Vashti.
ืืืืื ืืืื. ืืืขืฉ ืืืื ืืฉืชื.ย ืืืกืืช ืืืืื (ืืืืื ืื.) ืืืจ ืจืืย ืืงืฉ ืืืขืื ืืขื ืืชืืื ืืืขื ืืขื ืืขืืื ืืืขื ืขืดื. ืืืดื ืื ืื ืื ืืจืื ืืืจืืฉ ืืืจืฉื ืืืืช ืื ืืคืกืืงืื. ืืื ืฉืงืฉื ืื ืืืจ ืฉืืืจ ืืคืกืืง ืงืืื ืืืืื ืืืื ืืืืณย ืืื ืืืจ ืืดื ืืชืฉื ืื ืืืกื ืืคื ืื ืืื ืืืชืืืืชย ืื ืืื ืืืืกื ืื ืืชืื ืืืชื ืืชืืืณ ืงืืื ืฉืชืืขื ืื ืืื ืืฉืชืืงืง ืืืื ืืื ืขืช ืืืืืณ ืืคืฆื ืืจืฆืื ื ืืืจืื ืืชืฉืืงืณ ืืืงืืงืณ ืืชืื ืงืจืื ืชืฉืณ ืื ืืืกื ืืขืื ื ืฉื ืืื ืขื ืฉืืงืื ื ืืืฉืชืื ืืืื ืขืืฉื ืืคืฆื ืืจืฆืื ื ืืืืื ืืืชื ืืืจ ืื ืืดื ืืืจ ืฉืืืจ ืืืืืณ ืืืืณย ืฉืืืืืณ ืืื ืืื ืืืฉ ืืืฉืชื ืืืดืฉ ืืืฆืืง (ืืจืืฉืืช ืื ืกื) ืืชืื ืื ืืืฉื ืืืืืืณ ืืื ืืืจ ืืืขืดื (ืฉืืืื ื ื ืื) ื ืคืืื ืืืืชื ืื ืืืืืช ื ืฉืื ืืดื ืืืจ ืืืืืณ ืืื ืืชืื ืืืฉื ืื ืืืกื ืืื ืืืจ ืจืื ืื ืืืจ ืฉืืงืื ืืื ืืฉืชืืงืง ืืืื ืื ืืฉืืช ืื ืืืกื ืืคื ืื ืืฉืืื ืฉืื ืืื ืืืงืฉ ืืืขืื ืืขื ืืชืืื ืืืขื ืืื ืืืืื ืืฉืืื ืฉืื ืืื ืืืงืฉ ืืืขืื ืืขื ืืขืืื ืืืขื ืืืื ืฉืืืจื ืืดื ืขื ืืืืช ืืฉืืจ (ืขืืจืืืื ื ื:) ืื ืืืื ืื ืจืืื ืฆืจ ืืืืณ ืืืื ืืจืืืชื ืืกืืืื ืืืืช ืืฉืจ ืืืชื ืื ืื ืืืืจ ืืืฉืื ืืชืจ ืืืืืช ืืจืืฉื ืืื ืืืชืื ืฉืืฉืื ืื ืืืืื ืขื ืืื ืื ืืื ืขืืืื ืชืืืณ ืื ืฉืชืืื ืืืื ืืื ืืืฉื ืืชืจ ืืืืืช ืืจืืฉืณย ืืืคืืณ ืฉืืกืชืจ ืืืฆืืืื ืืื ืื ืืืณ ืืคืคืืืช ืืคื ืฉืืืชืณ ืืจืงืจืืงืช ืืฉืจืืดื ืขืืดื ืืืืืืณ ืชืืช ืืฉืชื ืจืดื ืืืงืื ืืฉืชื ืฉืืืชืณ ื ืืฉืืช ืืขืื ืื ืืดื ืืื ืืฉืชื ืื ืืืืจ ืฉืืคืืณ ืฉืืกืชืจ ืืืชื ืืขืืื ืืืดืฉ ืืืจ ืฉืจืื ืื ืืกืืืืณ ืืืื ืื ืืงืคืื ืืืืืืืณ ืขื ืืืืชื ื ืืขืืช ืืืืฉ ืืืจ ืืฉืืื ืฉืืื ืืื ืชืืช ืืฉืชื ืจืดื ืืืงืื ืืฉืชื ืฉืืืชื ืืขืืื ืืื ืืชืืืณ ืืกืคืจ ืขืื ืฉืขืืดื ืฉืืฆืืณ ืืขืืืณ ืืฉืืืชื ืื ืขืฉื ืืฉืชื ืืืืย ืืงืจื ืืืชื ืืืฉืชื ืืฉืชื ืืกืชืจ ืืื ืืณ ืืืืื ืืช ืืืืณ ืืืชื ืืฉืืช ืืืืณย ืืืื ืืืจืืืช ืฉืืืชื ืฉืฉืื ืขืืื ืืคืืณ ืืืืืชื ืืขืืื ืืืดืฉ.
โAnd the king loved. And the king made a feast.โ In the tractate Megillah (Megillah 13a) Rava <check; in sefaria in the gemara: Rav> said, โRav said:ย This double language indicates that if he wanted to tasteย in her the taste of a virginย during intercourse, he tastedย it, and if he wanted to experience the taste of a non-virgin, he tastedย it.โ[21]ย Until here. And one may say: Whence does Rav<a> come to expound this derashaย from the verses? Rather, it is difficult, because after the verse said earlier, โand the king loved etc.โ, how could it say afterwards, โand she found grace and favor before him more than all the virginsโ? For the grace and favor are not possible without virginity before she would be taken sexually, for he longs for her her at all times to meet his desire and will, and from an abundance of longing, which is imprinted in him, she will find grace and favor in the eyes of a man, until he will take her, and when she will come near him, he will perform his desire and will and will love her (sexually). Afterwards, then, after it says, โand he loved etc.โ, that the love is between a man and his wife, as it is written about Isaac (Genesis 24:67), โand she became his wife. He loved her etc.โ and so said King David, peace be upon him, (2Samuel 1:26), โmore wonderful was your love to me, than the love of women.โ If so, ย how is it possible to bear grace and kindness after the love(-making)? For this reason, Rava said that after he took her, he would long for her and she would bear grace and kindness before him because if he wanted to taste the taste of a virgin he would taste [that] and likewise the love because if he wanted to taste the taste of a woman whoโd been taken sexually, then he would taste [that], and as the Sages said about ayelet hashachar (Psalm 22:1; b. Eruvin 54b), โJust as a hind, its womb is narrow [and it is cherished by its mate] etc.โ And for this, in his seeing this special quality that she had, he did not delay from placing a royal crown on her head and he did not wait to ask her what nation she was from, for all were his subjects, whoever they might be. And therefore, [it says] immediately, โand he placed a royal crown on her headโ (Esther 2:17), and even though Esther was excluded from the count of the 4 beauties, because she was green-complexioned, as the Sages said, even so, he appointed her as queen under Vashti, i.e., instead of Vashti, because she was considered in his eyes so much like Vashti, or it may be said that even though Esther has been taken sexually and was non-virginal, as was said, after he saw the unique quality that she had, he did not
ย ืืืื ืื ืืงืคืื ืืืืืืืณ ืขื ืืืืชื ื ืืขืืช ืืืืฉ ืืืจ ืืฉืืื ืฉืืื ืืื ืชืืช ืืฉืชื ืจืดื ืืืงืื ืืฉืชื ืฉืืืชื ืืขืืื ืืื ืืชืืืณ ืืกืคืจ ืขืื ืฉืขืืดื ืฉืืฆืืณ ืืขืืืณ ืืฉืืืชื ืื ืขืฉื ืืฉืชื ืืืืย ืืงืจื ืืืชื ืืืฉืชื ืืฉืชื ืืกืชืจ ืืื ืืณ ืืืืื ืืช ืืืืณ ืืืชื ืืฉืืช ืืืืณย ืืืื ืืืจืืืช ืฉืืืชื ืฉืฉืื ืขืืื ืืคืืณ ืืืืืชื ืืขืืื ืืืดืฉ.
A New Israeli Commentary on Pirkei Avot 5:16[22]
by Avigdor Shinan
ืื ืืื ืืช ืื?
ืืืฉื ื ืืืืจืช ืขื ืืืืช "ืืื ืื ืืชืืจ" ืื ื ืจืื ืื ืืืืจืกืื ืืื "ืืืืช ืืื ืื ืืชืืจ" ืืืืืื ืื ืืกื ื ืืื ืืืชืจ, ืืืืื ืฉืื ืืืืืจ ืืืืื ืืืืืช.
ืืื ืืื ืืืืื ืฉืืื ืืื ืืืืื ืชื? ืื ืืื ื ืืฆื ืื ืืกืื ืืืกืืช ืืืจืกืืืช ืฉืื ืืช (ืืืื "ืืืื ืชื ืืืื", "ืืืื ืชื ืืืื", "ืืื ืืืืื ืชื"). ืืืขื ืืืืช, ืืกืคืจ ืฉืืืื ืขืืื ืืืืจืืจ ืฉืืืื ืชื ืืื ืืื ืืช ืืื ืืื ืืืื: "ืืืืืื ืืืื ืชื ืื ืคืฉื" (ืฉืืืื ื ืื, ื), "ืืืืจืืช ืืืื ืชื ืืืื ืืจืืช ืืืืืชื ืืืชื ืื ืคืฉื" (ืฉื, ืคืกืืง ื), "ืืืืกืฃ ืืืื ืชื ืืืฉืืืข ืืช ืืื ืืืืืชื ืืืชื, ืื ืืืืช ื ืคืฉื ืืืื" (ืฉื ื, ืื)
ืืืืื ืืืืื ืืขืืจืคื ืืืืืช ืืื ืืช ืืืื ืชื ืืคืฉืจ ืืืฆืื (ืืืงืืฉื) ืจืง ืืืืจื ืืืกืคื ืฉืื ืขืืื: "ืฆืจ ืื ืขืืื ืืื ืืืื ืชื, ื ืขืืช ืื ืืืื, ื ืคืืืชื ืืืืชื ืื ืืืืืช ื ืฉืื" (ืฉืืืื ื ื, ืื). ืื ืืื ืืื ืืื ืืืื: ืจืืื ืืืืืื (ืฉืืื, ืืืื, ืขืืื ืืืื ื"ืื ืืฉืจืื ืืืืืื" [ืฉืืืื ื ืื, ืื]), ืื ืขืืื ืื ื ืืืจ ืืคืืจืฉืืช ืฉืืื ืืืจืื.
ืืคืฉืจ ืืคืื ืฉืื ืืืฉื ื ืฉืื ื ืืืืจืช ืจืง ืขื ืืืืช ืืืื ืชื ืืช ืืื (ืื ืืืื ืืืืืช ืืฉืืื ืฉื ืืื ืื ืืชืืจ). ืืื ืืฉืจ ืืื, ืืืืื ืฉื ืืืฉื ื ืฉืจืจื ืืื ืฉื ื ืืืืจืื, ืืื ืืืื ืชื ืืืื, ืืขืจืืช ืืืกืื ืฉื ืงืืจืื ื ืคืฉืืช ืืืืื ืืืืคืืื, ืืืืงื ืืฃ ืืืืืช ื ืฉืื ืืืขืืืื (ืื, ืืืืจื ืคืจืฉื ืื ืืืืื, ืืืืืืื), ืืืืช ืื ืืืื ืืืืืช ืืื ืื ืืช ืชืืจ, ืฉืขืืงืจื ืชืืืื ืืืคื ืืช ืืืชื ืืจืืกื ืช. ืืืื ืชื ืืืื ืืื ืืืืชืจ ืขื ืืืืืื ืืืขื ืืื, ืืืฃ ืืฆืืช ืื ืื ืฉืืื ืืืื ืืฉื ืืืืชื ืืืืืชื ืืจืขืื, ืืื ืื ืฉืืงืืืื ืืจืื. ืื ืืื ืื ื ืืืชื ืืื ืขืฉืืื ืืฉืจืืจ ืืืืช ื ืคืฉ, ืืืืืช ืืืื ืชื ืืืื ืื ืืจืื ืื ืืืืื ืื ืคืฉืึพืืจืืื ื, ืื ืขื ืคื ืืืกืืคืจ ืืืงืจื ืืืืืืื ืื ืขื ืคื ืืื ืชื ืฉื ืื"ื ืืช ืืืืืืืช ืืืงืจืืืืช, ืืขืฉืืื ืืืื ืืืกืืื.
Tzror HaMor on Torah, Leviticus 12:2
ืืืฆืืชืย ืืคืืจืืฉ ืืฉืขืืื ืืคืืจืืฉ ืจืื ืืืกืฃ ืงืืื ื"ื ืฉืืืืจ ืื ืืืืืจื ื' ืืฆืจ ืคืงืืื ืฆืงืื ืืืฉ. ืื ืื ืืืจื ืขื ืืขืืช ืืฉืจืื ืฉืืขืค"ื ืฉืืืืขืื ืฉืืงื"ื ืืืื ืขืืืื ืฆืจืืช ืืืืกืืจืื ืืขืื ืืชืืื. ืื ืืืืจืื ืืืื ืืื ืฉืื ืืืชืคืืืื ืืคื ืื. ืืขืค"ื ืฉืื ืืืื ืืื ืจืืื ืืืคื. ืืืื ืฆืงืื ืืืฉ ืืืกืจื ืืื. ืืืื ืืืคืฉืจ ืื. ืื"ื ืฉืงืจื ืืื ืืื ืฉืงืจื ืืืฉื ืืจื ืฉืชืืื ืชืืขืง ืืืืืื. ืืืืขืช ืขื ืืืืืื ืฉื ื ืคืฉ. ืืืืืขืช ืฉืื ืื ืืจืข ืขืฉื ืื ืืขืื. ืืขื ืื ืื ืื ืืชืืืงืช ืืืชืงืฉืจืช ืขืื ืืืชืจ. ืื ืืืื ื ืืคื ืื ื'. ืฉืื ืขืื ืฉืืชื ืคืืงื ืืืืืกืจ ืืืชื ื ืืืืกืืจืื. ืื ืื ื ืืชืคืืืื ืืืื ืืืชืจ ืืื ื ืืชืืืงืื ืื. ืืจืื ื ืืื ื ืืื ืืืื ื ืจืื. ืืื ืืื ืืืฉื ืฉืืืืืช ืืืจ ืื ื ืงืื. ืืื ืืืจ ืื ืืืืืื ืืืื ื ืจืื. ืืืจ ืฉืืื ืื ื ืจืืืื ืืฉืืขื ืืืจืฅ ืืขืื. ืืืื ืื ื ืจืืืื ื ืงืื ืื ืคืืื ืืืืฉืื ืชืื. ืืื ืื ืฉืจืืืชื ืืค' ืืื ืืืื ืื ืืืื ืืืจื ืื. ืืืื ืื ืืชืืชื ืืื ืืกืคืจ ืืืจ ืืืจ ืืื ืื ืื ืืื ืฉื ืืืืข ืืื ืืืจืื ื"ื. ืืื ืืกืืื ืขื ืื ืฉืคืืจืฉืชื ืืืืืจื ืืื ืืืฉื ืชืฉืืงืชื ืืืื ืืืฉืื ืื. ืืืื ืื ืฉืืืจ ืืื ืขื ืืืื ืชื ืฆืจ ืื ืขืืื ืืื ืืื'. ื ืคืืืช ืืืืชื ืื ืืืืืช ื ืฉืื. ืืคื ืฉืืืืข ืฉืืืืช ืืืื ืชื ืืืื ืืืชื ืืื ืืขื. ืืืืฅ ืื ืืื ืื ืืืืขื. ืื ืืืจ ืฉืืืื ืชื ืืื ืืืืข ืฉืืื ืขืชืื ืืืงื ืืืืืชื ืืื ื. ืจืืื ืืื ืืฉื ืื ืื ืืืืืืจ ืื ืืืืช ืขืืื. ืืื ืขืฉื ืื ืืื ืืืืช ืขืืื ืืืืื. ืืืื ืืื ืื ืื ืื ืืืจ ืคืื ืืืื ืื ืืขื. ืื"ื ื ืคืืืช ืืืืชื ืื ืืืืืช ื ืฉืื. ืจืืฆื ืืืืจ ืืืื ืืืืช ืื ืฉืื ืฉืืืืืืช ืืืขืืืื ืืื ืืขื. ืฉืืืฉืืื ืืื ืืืฉืชืขืืืื ืืื ืืฉืคืืืช. ืืืืืขืืช ืฉืืจืข ืืืืืขื ืืื ืืกืืชื. ืืขื ืื ืื ืืืืืืช ืืืชื. ืืื ืืื ืืืจื ืืืชื ืืืืช ืืืื ืชื ืืืื. ืืื ืื ืืงืืืช ืืขืฆื ืชืืื ืื ืื. ืืขื ืื ืื ืืื ืืืฉื ืชืฉืืงืชื. ืืืื ืืืื ืืฉืืืืืช ืืืจ ืฉืืื ืื ืืื ืื ืฉืืื. ืืืฉืขื ืฉืืืืืืืช ืืืงืฉืช ืืืืืจืช ืฉืืืื ืืืจ. ืืืื ืืฉื ืื ืชืืจืืข ืืืืื ืืืจ. ืืื ืืจืืชื ืืื ื ืืื ื' ืืืื. ืืื ืืฉืืืืืช ื ืงืื ืฉืืื ืืื ืจืฆืื ื. ืืืืืจื ื"ื ืฉืืฉื ืืืจืื ืืื ืืื ืจืืฆื ืฉืืืื ืื ืื"ื ืืขืืื ืืื ืื. ืืืื ืื ื ืงืื ืืื ืื. ืงืื ืืฉืืื. ืืืืฅ ืืืื ื. ืืื ืืื ื ืืชืืจืืช ื"ื ืืืจื ืืคื ืฉืืืื ื ืงืื. ืืื ืขื ืื ืื ืืคื ืืจืืืชื. ืืื ืืืฉื ืชืฉืืงืชื. ืืื ืืชื ืืืืื ืฉืืืขืื ืื ืืชื. ืืกืืจ ืืืืืื ืืืืืจื ืืืื ืฉืืคื ืื. ืืืืจ ืืจืื ืืจืื ืขืฆืืื ื ืืืจืื ื ืืขืฆื ืชืืื ืื ืื. ืืื ืืืื ืื ืืชื ืืื ืืขืฆืืื ืชืืืื ื. ืืืืคืจ ืขื ืืืืชื ืืขื ืืขืืื ืขื ืืื. ืืืจ ืชืืื ืืืฉ ืื ืฉื ืชื ืืขืืื
And I found in the interpretation of Isaiah in the interpretation of Rabbi Yosef Kimchi, who explained this by saying, God in trouble, Pkduch Tskkon Hesh. Because this is a commandment for the virtue of Israel, that they know that G-d brings them trouble and torment in their seasons. Then they return to Him with a whole heart and pray before Him. The truth should have been the other way around. And this is a spell that you are sending to him. And how did that make it possible? For the ZA that happened to them like it happened to a pregnant woman who begins to cry out in her pain. And you are touched to the point of despondency of soul. And she knows that all this evil her husband has done to her. And with all this then she clings to him and communicates with him more. Yes, we were before you, O Lord. As long as you punish and torment us with torment. So we pray to you more and we cling to you. For we are afflicted like our child is a spirit. And not like the woman who gives birth to a male or a female. But after all the cords we have given birth to a spirit. After all we do not see salvation in the land for your people. And we do not see revenge and a fall for the inhabitants of the earth. This is what I saw before ' This is how the prophecy spoke to me. And I did not write anything else in this book, but that is enough for the people of science, these are the words of the deceased. And this agrees with what I interpreted by saying and to your husband is your desire and he will rule over you. And this is what David said about Jonathan, I feel sorry for you, my brother, etc. Your love for me is wonderful for the love of women. As it is known that Jonathan's love for David was pointless. And apart from the natural custom. Because after Jonathan knew that David would take his kingdom from him. It was appropriate to hate him and pamper him with eternal enmity. And he did not do so, but the love of the world, his love. And how was it because it is a miracle and has no point. To ZA, your love for me is wonderful for the love of women. I want to say of the kind of love of women who love their husbands without reason. Sons. And with all of this, your desire is for your husband. Therefore, when you give birth to a male, she is the mother of sons, she is happy. And when she is mated, she asks and says that he will be a male. And this is a woman because she will sow and give birth to a male. The time for her repentance is only seven days. But when she gives birth to a female, it is against her will. As they say For three things a man does not want to have a wife forever without them. And these are a female in his children. She rose in his field. Vinegar in his mouth. That is why she does not regret so quickly because she gave birth to a female. But with all this according to her train. And to a woman her passion. That's why he wrote and was unclean for two weeks as a woman. According to the aforementioned impurity in Eve, he multiplied it. And he said, "Many locusts, your sadness, and your sadness in sadness, you will have sons." But in Adam he did not write but in nervousness you will eat. and to atone for her sin and what is on her heart. He said, bring a yearling lamb to the pilgrim
ืืืฆืืชืย ืืคืืจืืฉ ืืฉืขืืื ืืคืืจืืฉ ืจืื ืืืกืฃ ืงืืื ื"ื ืฉืืืืจ ืื ืืืืืจื ื' ืืฆืจ ืคืงืืื ืฆืงืื ืืืฉ. ืื ืื ืืืจื ืขื ืืขืืช ืืฉืจืื ืฉืืขืค"ื ืฉืืืืขืื ืฉืืงื"ื ืืืื ืขืืืื ืฆืจืืช ืืืืกืืจืื ืืขืื ืืชืืื. ืื ืืืืจืื ืืืื ืืื ืฉืื ืืืชืคืืืื ืืคื ืื. ืืขืค"ื ืฉืื ืืืื ืืื ืจืืื ืืืคื. ืืืื ืฆืงืื ืืืฉ ืืืกืจื ืืื. ืืืื ืืืคืฉืจ ืื. ืื"ื ืฉืงืจื ืืื ืืื ืฉืงืจื ืืืฉื ืืจื ืฉืชืืื ืชืืขืง ืืืืืื. ืืืืขืช ืขื ืืืืืื ืฉื ื ืคืฉ. ืืืืืขืช ืฉืื ืื ืืจืข ืขืฉื ืื ืืขืื. ืืขื ืื ืื ืื ืืชืืืงืช ืืืชืงืฉืจืช ืขืื ืืืชืจ. ืื ืืืื ื ืืคื ืื ื'. ืฉืื ืขืื ืฉืืชื ืคืืงื ืืืืืกืจ ืืืชื ื ืืืืกืืจืื. ืื ืื ื ืืชืคืืืื ืืืื ืืืชืจ ืืื ื ืืชืืืงืื ืื. ืืจืื ื ืืื ื ืืื ืืืื ื ืจืื. ืืื ืืื ืืืฉื ืฉืืืืืช ืืืจ ืื ื ืงืื. ืืื ืืืจ ืื ืืืืืื ืืืื ื ืจืื. ืืืจ ืฉืืื ืื ื ืจืืืื ืืฉืืขื ืืืจืฅ ืืขืื. ืืืื ืื ื ืจืืืื ื ืงืื ืื ืคืืื ืืืืฉืื ืชืื. ืืื ืื ืฉืจืืืชื ืืค' ืืื ืืืื ืื ืืืื ืืืจื ืื. ืืืื ืื ืืชืืชื ืืื ืืกืคืจ ืืืจ ืืืจ ืืื ืื ืื ืืื ืฉื ืืืืข ืืื ืืืจืื ื"ื. ืืื ืืกืืื ืขื ืื ืฉืคืืจืฉืชื ืืืืืจื ืืื ืืืฉื ืชืฉืืงืชื ืืืื ืืืฉืื ืื. ืืืื ืื ืฉืืืจ ืืื ืขื ืืืื ืชื ืฆืจ ืื ืขืืื ืืื ืืื'. ื ืคืืืช ืืืืชื ืื ืืืืืช ื ืฉืื. ืืคื ืฉืืืืข ืฉืืืืช ืืืื ืชื ืืืื ืืืชื ืืื ืืขื. ืืืืฅ ืื ืืื ืื ืืืืขื. ืื ืืืจ ืฉืืืื ืชื ืืื ืืืืข ืฉืืื ืขืชืื ืืืงื ืืืืืชื ืืื ื. ืจืืื ืืื ืืฉื ืื ืื ืืืืืืจ ืื ืืืืช ืขืืื. ืืื ืขืฉื ืื ืืื ืืืืช ืขืืื ืืืืื. ืืืื ืืื ืื ืื ืื ืืืจ ืคืื ืืืื ืื ืืขื. ืื"ื ื ืคืืืช ืืืืชื ืื ืืืืืช ื ืฉืื. ืจืืฆื ืืืืจ ืืืื ืืืืช ืื ืฉืื ืฉืืืืืืช ืืืขืืืื ืืื ืืขื. ืฉืืืฉืืื ืืื ืืืฉืชืขืืืื ืืื ืืฉืคืืืช. ืืืืืขืืช ืฉืืจืข ืืืืืขื ืืื ืืกืืชื. ืืขื ืื ืื ืืืืืืช ืืืชื. ืืื ืืื ืืืจื ืืืชื ืืืืช ืืืื ืชื ืืืื. ืืื ืื ืืงืืืช ืืขืฆื ืชืืื ืื ืื. ืืขื ืื ืื ืืื ืืืฉื ืชืฉืืงืชื. ืืืื ืืืื ืืฉืืืืืช ืืืจ ืฉืืื ืื ืืื ืื ืฉืืื. ืืืฉืขื ืฉืืืืืืืช ืืืงืฉืช ืืืืืจืช ืฉืืืื ืืืจ. ืืืื ืืฉื ืื ืชืืจืืข ืืืืื ืืืจ. ืืื ืืจืืชื ืืื ื ืืื ื' ืืืื. ืืื ืืฉืืืืืช ื ืงืื ืฉืืื ืืื ืจืฆืื ื. ืืืืืจื ื"ื ืฉืืฉื ืืืจืื ืืื ืืื ืจืืฆื ืฉืืืื ืื ืื"ื ืืขืืื ืืื ืื. ืืืื ืื ื ืงืื ืืื ืื. ืงืื ืืฉืืื. ืืืืฅ ืืืื ื. ืืื ืืื ื ืืชืืจืืช ื"ื ืืืจื ืืคื ืฉืืืื ื ืงืื. ืืื ืขื ืื ืื ืืคื ืืจืืืชื. ืืื ืืืฉื ืชืฉืืงืชื. ืืื ืืชื ืืืืื ืฉืืืขืื ืื ืืชื. ืืกืืจ ืืืืืื ืืืืืจื ืืืื ืฉืืคื ืื. ืืืืจ ืืจืื ืืจืื ืขืฆืืื ื ืืืจืื ื ืืขืฆื ืชืืื ืื ืื. ืืื ืืืื ืื ืืชื ืืื ืืขืฆืืื ืชืืืื ื. ืืืืคืจ ืขื ืืืืชื ืืขื ืืขืืื ืขื ืืื. ืืืจ ืชืืื ืืืฉ ืื ืฉื ืชื ืืขืืื
Interesting: โunnaturalโ, in the sense that itโs to his disadvantage
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Supplement:[23]
Leviticus 19:18ย * (Stefan Schorch article)
ืึนึฝืึพืชึดืงึนึผึคื ืึฐืึนึฝืึพืชึดืึนึผืจึ ืึถืชึพืึฐึผื ึตึฃื ืขึทืึถึผึืึธ ืึฐืึธึฝืึทืึฐืชึธึผึฅ ืึฐืจึตืขึฒืึธึ ืึธึผืึืึนืึธย ืึฒื ึดึื ื'ื
You shall not take vengeance or bear any grudge against the children of your people; but you shall love your neighbor as yourself. I am the LORD.
ย ืึนึฝืึพืชึดืงึนึผึคื ืึฐืึนึฝืึพืชึดืึนึผืจึ ืึถืชึพืึฐึผื ึตึฃื ืขึทืึถึผึืึธ ืึฐืึธึฝืึทืึฐืชึธึผึฅ ืึฐืจึตืขึฒืึธึ ืึธึผืึืึนืึธย ืึฒื ึดึื ื'ื
A similar type of scope ambiguity to the one we analyzed with respect to ืื โ ย in 2Sam 1:26 ืืืืชื ืื vs. ื ืคืืืช ืื is found in Lev 19:18, a verse that is relevant for the month of Iyyar because of its association with Rabbi Akiva, and for the theme of love and identity.
The two main options for the reading are:
WIDE SCOPE, verbal: โlove your neighbor as [you love] yourselfโ
OR
NARROW SCOPE, nominal/adjectivals: โlove your neighbor [who is] like yourselfโ
compounded by the preposition ืึดึื, following the genitive ืึทืึฒืึธึฝืชึฐืึธึ, as this may function either as an object marker or as an indication of possession <check W &OโC and find a more precise descriptor for the lamed>.ย This involves a scope ambiguity. <add link to googledocs for scope ambiguity examples>:
1. your loveย toward meย [i.e., your love of me] is/was greater. NARROW SCOPE
or:
2. Greaterย is/wasย [your love] to me, i.e., greater to meย is/was your love. WIDE SCOPE
In the following analysis, for each exegetical source examined, each of the genitive construct collocations will first be analyzed separately, and then the two readings will be discussed together:
1. ืืืืชื ืื:
Reading A: NARROW SCOPE of ืึดืย . ย
ืื identifies the object of ืืืืชืโ [โyour loveโ, i.e., Jonathanโs love, โfor meโ, i.e., for David] was more wondrous than womenโs love.
ื ึดืคึฐืึฐืึทึคืชึธื [ืึทืึฒืึธึฝืชึฐืึธึ ืึดึื]
Reading B: WIDE SCOPE of ืึดืย : your love was [more wondrous for me] than womenโs love.
ื ึดืคึฐืึฐืึทึคืชึธื [ืึทืึฒืึธึฝืชึฐืึธึ] ืึดึื
ืืืืชื ย 1.1:ย ย
Reading A': subjective genitive: โyourโ, i.e., Jonathanโs love [of an implied object, presumably David].
Reading B': objective genitive: [an implied subject, most likely, Davidโs] love of โyou,โ i.e., Jonathan.
Reading C: both subjective and objective genitive, implying mutual love. This is possible because of the special semantic quality of the verb โto love.โ (elaborate)
2. ืืืืช ื ืฉืื:
Reading A: subjective genitive: โwomenโs love [of an implied object].
Reading B: objective genitive: [an implied subjectโs] love of women.
Reading C: both subjective and objective genitive, especially as implying mutual love. This is possible because of the special semantic quality of the verb โto love.โ (elaborate)
ืฆึทืจึพืึดึฃื ืขึธืึถึืืึธ ืึธืึดืึ ืึฐืึฃืึนื ึธืชึธึื ื ึธืขึทึฅืึฐืชึธึผ ืึดึผึื ืึฐืึนึื ื ึดืคึฐืึฐืึทึคืชึธื ืึทืึฒืึธึฝืชึฐืึธึ ืึดึื ืึตืึทืึฒืึทึืช ื ึธืฉึดึฝืืืื
Check Thetorah.com. ย On Lev 19. ย
Check Muraoka: ย extent to which highlighted words indicate kamocha as adnominal rather than adverbial. ย Also check Schule.
15โ ืึนืึพืชึทืขึฒืฉืึฅืึผ ืขึธึืึถืึ ืึทึผืึดึผืฉึฐืืคึธึผึื ืึนืึพืชึดืฉึธึผืึฃื ืคึฐื ึตืึพืึธึื ืึฐืึนึฅื ืชึถืึฐืึทึผึืจ ืคึฐึผื ึตึฃื ืึธืึืึนื ืึฐึผืฆึถึืึถืง ืชึดึผืฉึฐืืคึนึผึฅื ืขึฒืึดืืชึถึฝืึธื โ16โ ืึนืึพืชึตืึตึคืึฐ ืจึธืึดืืึ ืึฐึผืขึทืึถึผึืืึธ ืึนึฅื ืชึทืขึฒืึนึื ืขึทืึพืึทึผึฃื ืจึตืขึถึืึธย ืึฒื ึดึื ืึฐืืึธึฝืื โ17โ ืึนึฝืึพืชึดืฉึฐืื ึธึฅื ืึถืชึพืึธืึดึืืึธย ืึดึผืึฐืึธืึถึืึธ ืืึนืึตึคืึท ืชึผืึนืึดึืืึทึ ืึถืชึพืขึฒืึดืืชึถึืึธ ืึฐืึนืึพืชึดืฉึธึผืึฅื ืขึธืึธึืื ืึตึฝืึฐืื โ18โ ืึนึฝืึพืชึดืงึนึผึคื ืึฐืึนึฝืึพืชึดืึนึผืจึ ืึถืชึพืึฐึผื ึตึฃื ืขึทืึถึผึืึธย ืึฐืึธึฝืึทืึฐืชึธึผึฅ ืึฐืจึตืขึฒืึธึ ืึธึผืึืึนืึธ ืึฒื ึดึื ืึฐืืึธึฝืื
- Vs. 34:
ืึผึฐืึถืึฐืจึธึฃื ืึดืึผึถืึฉ ืึดืึฐืึถึจื ืึธืึถึื ืึทืึผึตึฃืจ ื ืึทืึผึธึฃืจ ืึดืชึผึฐืึถึื ืึฐืึธืึทืึฐืชึผึธึฅ ืืึนึ ืึผึธืึืึนืึธ ืึผึดึฝืึพืึตืจึดึฅืื ืึฑืึดืืชึถึื ืึผึฐืึถึฃืจึถืฅ ืึดืฆึฐืจึธึืึดื ืึฒื ึดึื ืึฐืืึธึฅื ืึฑืึนืึตืืึถึฝืื, ย into account
[1]ย See, inter alia, James E. Harding,ย Love of David and Jonathan: Ideology, Text, Reception. (Routledge, 2015).
[2]ย An alternative list of permutations:
READING A: Jonathanโs love for David and womenโs love for David
Translation: ย โyour love for meโฆ the love of women [for me]โ
READING B: ย Jonathanโs love for David and Davidโs love for women
Translation: ย โyour love for meโฆ my love of womenโ
READING C:ย Davidโs love for Jonathan and Davidโs love for women
Translation: ย โmy love for youโฆ my love for womenโ
READING D:ย Davidโs love for Jonathan and womenโs love for David
Translation: ย โmy love for youโฆ womenโs love for meโ
READING E:ย Jonathanโs love for David and womenโs love, generically Translation: ย โyour love for meโฆ womenโs loveโ
READING E:ย Davidโs love for Jonathan and womenโs love, generically
Translation: ย โmy love for youโฆ womenโs loveโ
[3]ย I thank Debby Koren for sharing her observations about the interpretive thrust of the cantillation marks with me.
[4]ย Harrington, note 25: MT: โwas more wonderfulโ.
[5]ย Harrington, note 26 MT: โwomenโ
[6]ย observation: even after having remarked on the feminine markers in the word ื ืคืืืชื in the verse,ย Radak does not go out of his way to use feminine nunย plural suffixes in his own comment, in his citation of his father: ืื ืืื and ืฉืืืืชื ย but ืฉืื ย and ย ืืขืืืื.
[7]ย Radak:
ืื ืืืืืชืย โ ืืฉื ื ืกืืื ื ื ืงืื, ืืื: ืืฉืืขืชื, ืขืืจืชื, ืืื ืืคื ืืืืง ืืขื ืื ืืื ืฉืคืืจืฉื ื ืืกืคืจ ืืืื. ืืืืคื ืื ื ืืคื ืฉืืืืืื ืืืชื ืืคื.
[8]ย I.e., Davidโs first wives; <seek sources about Ahinoam?>
[9]ย It is perhaps interesting that in a comment where Ralbag has called attention to doubled feminine markers, he nevertheless uses an ambiguous form, ืืืืชื,ย to say โher loveโ, rather than taking pains to use a visibly feminine marked form.
[10]ย (ืื)ย ืึฐึผื ืึนืชึ ืึดืฉึฐืืจึธืึตึื ืึถืึพืฉึธืืึืึผื ืึฐึผืึถึืื ึธื ืึทืึทึผืึฐืึดึผึฝืฉึฐืืึถึคื ืฉึธืื ึดืึ ืขึดืึพืขึฒืึธื ึดึืื ืึทึฝืึทึผืขึฒืึถืึ ืขึฒืึดึฃื ืึธืึธึื ืขึทึื ืึฐืืึผืฉึฐืืึถึฝืื
[11]ย ืึผึฐื ึนืืชึ ืึดืฉืึฐืจึธืึตึื ืึถืึพืฉืึธืึืึผื ืึผึฐืึถึืื ึธื ืึทืึผึทืึฐืึผึดึฝืฉืึฐืึถึคื ืฉืึธื ึดืึ ืขึดืึพืขึฒืึธื ึดึืืย ืึทึฝืึผึทืขึฒืึถืึ ืขึฒืึดึฃื ืึธืึธึื ืขึทึื ืึฐืืึผืฉืึฐืึถึฝืื
[12]ย โYou daughters of Israel, weep over Saul, who clothed you in scarlet with other delights, who put ornaments of gold upon your apparel.โ
[13]ย Metsudat David.
[14]ย Metsudat Zion.
[15]ย Ralbaโg.
[16]ย ืฉืืื ืืืื ืืืงื ืืืื, ืจืืืดื, ืืื ืืฉืืข ืื ืืจืณ ืืืกืฃ ืงืืื ืืืื ืฉื ืจืืดืง. ืืจืืดืง ืืืืจ ืืคื ืืชืจืืื ืื ืืืืช ื ืฉืื ืื ืืืืืื ืืืืื ืืขื ืฉืืื ื ืฉื ืืื.
[17]ย Metsudat David.
[18]ย Metsudat Zion.
[19]ย Ralbaโg.
[20]ย For this is a very strong love (Ralbag), and this is also the meaning that is found in R. Joseph Kimchi, the father of Radak. And Radak explained according to the Targum, that โlove of womenโ-- these are Abigail and Ahinoam, who were the wives of David.
[21]ย paraphrase/translation via Sefaria; provide inv.
ืึผึธื ืึทืึฒืึธื ืฉืึถืึดืื ืชึฐืืึผืึธื ืึฐืึธืึธืจ โ ืึผึธืึตื ืึผึธืึธืจ, ืึผึฐืึตืึธื ืึทืึฒืึธื.ย ืื ืืืื ืืื ืื ื ืืื ืฉืืื ื ื ืืืื ืืืืจื, ืื ืืืื ืฉืืื ืืืชื ืืช ืืจืฆืื ืงืฆืจึพืืืขื ืืืฉืืช ืจืืื ืื ืชืืขืืช ืืืฉืื ืืืึผื ืขืช ืืฉืืงืืืื ืืจืื, ืืชืืืืช ืืจืืข ืฉืืจืืื ืืืฉื ืื ืืฉืืงืืืื ืืืืืื ืืช ืชืืงืคื ืืขืจืื. ืืืขืืืช ืืืช: ืืืื
ืฉืึถืึตืื ึธืึผ ืชึผึฐืืึผืึธื ืึฐืึธืึธืจ โ ืึตืื ึธืึผ ืึผึฐืึตืึธื ืึฐืขืึนืึธื.ย ืืืืช ืืืช, ืฉืืื ืื ืืขืืืื ืืืื ืคืจื ืืจืืฉื ืืื ืฉื ืืืืืืื, ืืื ืืืื ืฉืื ืชืชืืื ืืขืืื. ืืืืฉืืื ืืืฉื ื ืืืืืืื ืืช ืืืจืื ืื ืืกืืคืืจ ืืืงืจืื:
ืึตืืืึน ืึดืื ืึทืึฒืึธื ืึทืชึผึฐืืึผืึธื ืึฐืึธืึธืจ? ืืึน ืึทืึฒืึทืช ืึทืึฐื ืึนื ืึฐืชึธืึธืจ.ย (ืืืฉ ืืืจืกืื: "ืืืืช ืืื ืื ืืชืืจ" ืื ืืกื ืื ื ืจืื ืืื ืืืชืจ) ืฉืื ืืื ืื ืืชืืื ืืชืืจ ืจืง ืืฉืื ืฉืืชืืืื ืืฉืื ืขืื, ืืืืืจ ืฉืื ืืืืจื ืืืืจื ืขื ืกืืคืืงื, ืืคืื ืืืืื ืืฉื ืื (ืืจืื ืืืื),
ืึฐืฉืึถืึตืื ึธืึผ ืชึผึฐืืึผืึธื ืึฐืึธืึธืจ? ืืึน ืึทืึฒืึทืช ืึผึธืึดื ืึดืืืึนื ึธืชึธื.ย ืืืื ืื ืืืจืช ืืื ืืืื ืคืขืืื ืืกืืคืืจื ืกืคืจ ืฉืืืื, ืืืื ืืืื ืฉืื ื ืชืจืืคืคื ืืขืืื ืืฉืื ืฉืื ื ืืจืื ืืฉืืงืืืื ืืจืื (ืืจืื ืืืื).
All love that depends on a something, [when the] thing ceases, [the] love ceases; and [all love] that does not depend on anything, will never cease. What is an example of love that depended on a something? Such was the love of Amnon for Tamar. And what is an example of love that did not depend on anything? Such was the love of David and Jonathan.
[23]ย Context: Love and Hate and Insiders and Outsidersโฆ.
Rav kook cited in Peninei Halakhah, Likkutim II
ืืขืืื ืฉื ืืช ืืื ื ื ืืจื ืืืช ืืืงืืฉ ืืขื ืืื ืืืืช ืืื ื ืืืื ื
Sefira mourning; Yom haZikkaron and Nakba.