Yah is Life Hebrew Israelite Syndication. Yah Yireh Hebrew Israelite Syndication. New Heaven Hebrew Israelite Syndication. There's Redemption Hebrew Israelite Syndication. Yah Khai Hebrew Israelite Syndication. Nation Hebrew Israelite Syndication. Wade in the Water Hebrew Israelite Syndication. Blossom in the Desert Hebrew Israelite Syndication. Free to Fly Hebrew Israelite Syndication.
Overview Pricing Feature Index. Clear Share All Channels. Show Queue. Select Genres All None. Top Song Lyrics of the Week. Adele Easy On Me. Lil Nas X Industry Baby. Ed Sheeran Bad Habits. Ed Sheeran Shivers. Walker Hayes - Fancy Like. Doja Cat - Need To Know. Glass Animals - Heat Waves. Travis Scott - Escape Plan New. Drake - Way 2 Sexy. Olivia Rodrigo - Good 4 U. Nothing to their avail was working. The crew of the ship was horrified and knew they were at their doom.
But the captain went down below deck to where Jonah was sleeping. He asked Jonah how could you sleep while this storm is raging. Maybe your god will have mercy on us and not let us perish out here at sea.
They began to cast lots among themselves and God made it so that the lot fell on Jonah. They began to question Jonah about himself. They asked Jonah what country was he from, what did he do, and who are your people? Jonah had to confess. He told the crew that he was Hebrew and that he worship the God of heaven who made the land and the sea.
He told the crew he was running from God. The sea began to get worse and the crew began to get more worried. They asked Jonah what should we do with you? Jonah told them to throw him into the sea. Scriptures: Jonah , Psalm Sermon Topics: Grace , Real. Everette Jones. My brother I agree that ain't nothing like the real thing when it comes to Jesus very good work keep it up.
God Bless You. Post Reply Cancel. Back to the Basics. Because the Torah is dear to Israel as a shegal to the heathens, you have earned as your reward the gold of Ofir. This passage consists of two sections. Joseph or R. This answer itself consists of two citations: one of a biblical verse from Nehemiah a and one of a gloss on the word shegal in the verse b. This gloss is presented by Rab- bah b. Lema in the name of Rav. The second part of this passage is Stammaitic in nature.
The passage as whole can thus be seen as an effort to determine the exact meaning of the biblical Hebrew noun shegal. Shegal appears only 28 On the Stammaim and their role in the aggadic passages of the Bavli, see Rubenstein, Creation and Composition, esp.
Additionally the word appears in biblical Aramaic three times in the book of Daniel, in the verse cited, and in and 3. This tal- mudic passage might thus be described as an effort to determine the meaning of the word shegal.
Using methods not unlike those of modern lexicographers, the Talmud gathers together and examines the various occurrences of the word and attempts to find a meaning that takes into account the different contexts in which the word appears. Since the shegalot are described as drinking wine, they must be human beings and not animals.
The response in favor of Rav is that, technically, it is possible to train dogs to drink wine, so the verse could still refer to dogs. The Stammaim, however, feel duty bound to defend Rav and his statement.
They offer two possible responses. First, interpreting the verse as referring to the Torah, the Stammaim suggest that perhaps it means that Israel loves the Torah and as much as a heathen loves his dog. Second, it is possible that in general shegal does indeed mean queen, as we have been arguing all along. It seems almost nonsensical. The assumption that kalbeta in this case refers to a dog becomes even more problematic if we subject the first, Amoraic section of the passage to close reading.
In other words, it must portray the king as a sinner. But what sin could there be in sitting next to a dog? Rashi explains that the king used this dog for sexual relations. How- ever, within the Amoraic section itself, which presumably existed inde- pendently prior to work of the Stammaim, there is no indication that this dog is anything but a common pet. The verse does not appear to provide even the germ out of which such a midrash might be developed. While it is not clear to modern scholars that shagal is related to shegal,30 the rabbis would have had no reason to question the relationship.
Shagal appears four times in the Bible. You waited for them on the roadside like a bandit in the wilderness. And you defiled the land with your debauchery. The sense that the verb shagal refers to sexual acts that are obscene is reinforced by the fact that in the Massoretic text this verb is always replaced with a qeri of the equivalent form of the verb shakhav, which is the common term for sexual intercourse.
The Massoretes apparently saw shagal as an obscene term that should not be read and replaced it with an acceptable substitution. If shagal refers to illicit sexual acts, it would have been very reason- able for a rabbinic reader to have understood shegal as the noun form of the verb shagal and hence read it as referring to a person who engages in illicit sexual activities, i. A similar conclusion as to the meaning of shegal might be reached if we investigate the evidence provided by rabbinic Hebrew.
Judah said in the name of Rav: The wicked Sennacherib advanced against them with a force consisting of forty-five thousand princes, each in a golden chariot, and with them shiglonot and prostitutes. It is perhaps not coincidental that the only rabbinic statement to make use of the word shiglonot is cited in the name of Rav, the very same tradent who pro- poses our problematic gloss on the word shegal.
See, how- ever, the shegal entry in the Aramaic section of the dictionary. This passage consists of citations of two talmudic sources. The first 1 is a slightly edited line from our own passage in BT Rosh Hashanah. However, in the Yalkut this line is brought without its context. Further- more, the line that appears in the talmudic version intervening between the verse and the exegesis, which defines shegal as a dog, has been elim- inated in the Yalkut. The Yalkut, or some earlier source on which it drew, re-contextualized this statement by following it up with a cita- tion of a rather piquant story 2 taken from BT Avodah Zara 65a.
This story once again compares and contrasts gentile desires to those of the Jews. Here the gentile desires prostitutes. Thus, at least in the Middle Ages there existed an interpretive tradition that shegal meant prostitute. If Rav understood the Nehemiah verse as describing the king as having a prostitute sitting at his side, it is clear why one would cite this verse with his gloss as proof that the king descended into profligacy.
Rav thus glossed the word shegal in Neh with the Aramaic word kalbeta, a term referring to a prostitute.
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