This is the third and final part of a three-part series. Part 1 is here; Part 2 is here; the outline of the series can be found at Part 1.
Rav - The Persian use of devir for “book” is associated with Debir’s earlier name, Kiriath Sefer - Judges 1:11
אמר רב:
כמאן קרו פרסאי לספרא ״דביר״?
מהכא:
״ושם דביר לפנים קרית ספר״.
§ Apropos the mention of the term devir, the Talmud discusses its etymology.
Rav said:
On what basis do the Persians call a book [sifra] by the term devir?
They derive it from here:
“Now the name of Debir [devir] beforehand was Kiriath Sefer” (Judges 1:11).
Since the name devir was changed to Kiriath Sefer, the Persians referred to a sifra, i.e., a book, as devir.
Rav Ashi - The Persian term for a menstruating woman, dashtana, is connected with the biblical phrase “the way of women” - Genesis 31:35
רב אשי אמר:
כמאן קרו פרסאי לנידה ״דשתנא״?
מהכא:
״כי דרך נשים לי״.
The Talmud examines the etymology of another term coined by the Persians.
Rav Ashi said:
On what basis do the Persians call a menstruating woman by the term dashtana?
It is from here, a verse in which Rachel claims to be a menstruating woman:
“For the manner of women is upon me [derekh nashim li]” (Genesis 31:35).
The word dashtana is a shortened form of the phrase derekh nashim.1
R’ Ḥiyya bar Abba citing R’ Yoḥanan - The “Book of Yashar” in Joshua is Genesis, the book of the Patriarchs, who are called yesharim - Joshua 10:13; Numbers 23:10
״וידם השמש
וירח עמד
עד יקם גוי איביו
הלא היא כתובה על ספר הישר״,
§ The Talmud cites a series of expositions with regard to what is called the book of Yashar. The verse states:
“And the sun stood still,
and the moon stayed,
until the nation had avenged themselves of their enemies.
Is this not written in the Book of Yashar”
(Joshua 10:13).
מאי ספר הישר?
אמר רבי חייא בר אבא, אמר רבי יוחנן:
זה ספר אברהם יצחק ויעקב,
שנקראו ישרים,
שנאמר:
״תמת נפשי מות ישרים״.
The Talmud asks: What is the “Book of Yashar”?
R’ Ḥiyya bar Abba says that R’ Yoḥanan says:
This is Genesis, which is the book of Abraham, Isaac, and Jacob,
who were called righteous [yesharim],
as it is stated:
“Let me die the death of the righteous [yesharim]” (Numbers 23:10).
Joshua’s stopping of the sun is alluded to in Genesis in Jacob’s blessing of Ephraim, whose descendants would become “a multitude of nations” - Genesis 48:19; Joshua 10:13
והיכא רמיזא?
״וזרעו יהיה מלא הגוים״,
The Talmud asks: And where is it alluded to in Genesis that the sun would stand still for Joshua?
The verse states in reference to Ephraim, who was Joshua’s ancestor:
“And his seed shall become a multitude of nations” (Genesis 48:19).
[אימתי יהיה מלא הגוים?]
בשעה שעמדה לו חמה ליהושע,
״ויעמד השמש בחצי השמים
ולא אץ לבוא כיום תמים״.
The Talmud asks: When will he become a multitude of nations?
He became a multitude of nations at the time when the sun stood in place for Joshua,
as it is written:
“And the sun stayed in the midst of heaven,
and hastened not to go down for an entire day” (Joshua 10:13).
R’ Yehoshua ben Levi - Joshua’s extended day lasted 24 hours in total: alternating 6 hours of movement and 6 hours of standing - Joshua 10:13
וכמה?
אמר רבי יהושע בן לוי:
עשרים וארבע [שעי],
אזל שית וקם שית,
אזל שית וקם שית,
כולה מלתא כיום תמים.
The Talmud inquires: And how much time elapsed before the sun finally set?
R’ Yehoshua ben Levi said that
it took 24 hours:
It traveled across the sky for 6 hours and stood still for 6 hours,
and again traveled 6 hours and stood still for 6 hours,
so that the entire matter lasted the duration of an entire day.
R’ Elazar - Joshua’s extended day lasted 36 hours in total: two 6-hour periods of movement and two 12-hour periods of standing - Joshua 10:13
רבי אלעזר אמר:
שלשים ושית,
אזל שית וקם תריסר,
אזל שית וקם תריסר,
עמידתו כיום תמים.
R’ Elazar said that
it lasted 36 hours (i.e. a-day-and-a-half):
The sun traveled for 6 hours and stood for 12 hours,
and again traveled 6 hours and stood for 12 hours,
so that the accumulated time of its suspension was that of an entire day.
R’ Shmuel bar Naḥmani - Joshua’s extended day lasted 48 hours in total, including a final 24-hour suspension
רבי שמואל בר נחמני אמר:
ארבעים ושמונה,
אזל שית וקם תריסר,
אזל שית וקם עשרים וארבעה,
R’ Shmuel bar Naḥmani said:
48 hours elapsed (i.e. two full days) before it set.
It traveled 6 hours and stood for 12 hours,
and then traveled 6 hours and stood for 24 hours,
Prooftext - Joshua 10:13
[שנאמר]:
״ולא אץ לבוא כיום תמים״,
מכלל ד
מעיקרא לאו כיום תמים [הוה].
[...]
as it is stated:
“And the sun stayed in the midst of heaven,”
and then: “And hastened not to go down for an entire day.”
By inference, it can be understood that
initially it was not suspended for an entire day.
Rather, at first it stood still for 12 hours, and was later suspended for an entire day.
[...]2
R’ Ḥiyya bar Abba citing R’ Yoḥanan - The “Book of Yashar” in David’s lament is Genesis, the book of the biblical Patriarchs - II Samuel 1:18; Numbers 23:10
כתיב
״ויאמר:
ללמד בני יהודה קשת
הנה כתובה על ספר הישר״,
The Talmud cites another exposition with regard to the book of Yashar.
It is written:
“And said:
To teach the sons of Judah the bow.
Behold, it is written in the Book of Yashar” (II Samuel 1:18).
מאי ״ספר הישר״?
אמר רבי חייא בר אבא אמר רבי יוחנן:
זה ספר אברהם יצחק ויעקב,
שנקראו ״ישרים״,
דכתיב בהו
״תמת נפשי מות ישרים
ותהי אחריתי כמוהו״.
The Talmud again asks: What is the Book of Yashar?
R’ Ḥiyya bar Abba says that R’ Yoḥanan says:
This is the book of Abraham, Isaac, and Jacob,
who were called righteous [yesharim],
as it is written with regard to them:
“Let me die the death of the righteous [yesharim]
and let my end be like his” (Numbers 23:10).
Genesis alludes to Judah’s skill with the bow through Jacob’s blessing, “your hand shall be on the nape of your enemies” - Genesis 49:8
והיכא רמיזא?
״יהודה אתה יודוך אחיך
ידך בערף איביך״,
The Talmud further analyzes the verse in Samuel: And where is it alluded to in Genesis that Judah must be taught to use the bow?
The verse states:
“Judah, your brothers shall praise you;
your hand shall be on the nape of your enemies” (Genesis 49:8).
ואיזו היא מלחמה שצריכה יד כנגד עורף?
הוי אומר:
זו קשת.
The Talmud explains:
What is the form of warfare that requires one’s hand to be held opposite the nape?
You must say that
this is referring to the use of a bow.
This is the referent of the verse in Samuel.
R’ Elazar - The “Book of Yashar” is Deuteronomy, called so because it commands doing what is “right and good” - Deuteronomy 6:18
רבי אלעזר אומר:
זה ספר משנה תורה,
ואמאי קרו ליה ״ספר הישר״?
דכתיב:
״ועשית הישר והטוב בעיני ה׳״.
The Talmud cites a different interpretation:
R’ Elazar says that
the Book of Yashar is the book of Deuteronomy.
And why did they call it the book of Yashar?
As it is written:
“And you shall do that which is right [yashar] and good in the sight of YHWH” (Deuteronomy 6:18).
Judah’s use of the bow is alluded to in “his hands shall contend for him,” since drawing a bow requires both hands - Deuteronomy 33:7
והיכא רמיזא?
״ידיו רב לו״,
ואיזו היא מלחמה שצריכה שתי ידים?
הוי אומר:
זו קשת.
And where is it alluded to in Deuteronomy that Judah must be taught to use the bow?
The verse states: “And this for Judah, and he said: Hear, YHWH, the voice of Judah, and bring him in unto his people;
his hands shall contend for him” (Deuteronomy 33:7).
What is the form of warfare that requires the use of two hands?
You must say that this is referring to the use of a bow.
This is the referent of the verse in Samuel.
R’ Shmuel bar Naḥmani - The “Book of Yashar” is Judges, whose period is described as one in which everyone did what was “right” in his own eyes - Judges 17:6
רבי שמואל בר נחמני אמר:
זה ספר שופטים,
ואמאי קרו ליה ״ספר הישר״?
דכתיב:
״בימים ההם אין מלך בישראל איש הישר בעיניו יעשה״,
The Talmud provides yet another explanation: R’ Shmuel bar Naḥmani says that the book of Yashar is the book of Judges.
And why did they call it the book of Yashar?
As it is written:
“In those days there was no king in Israel;
every man did that which was right [yashar] in his own eyes” (Judges 17:6).
The command to teach later generations warfare refers to archery; its connection to Judah follows from Judah being chosen to lead the war against the Canaanites - Judges 3:2; Judges 1:1–2
והיכא רמיזא?
״למען דעת דרות בני ישראל ללמדם מלחמה״,
ואיזו היא מלחמה שצריכה לימוד?
הוי אומר:
זו קשת.
And where is it alluded to in Judges that Judah must be taught to use the bow?
The verse states:
“Only that the generations of the children of Israel might know,
to teach them war” (Judges 3:2).
What is the form of warfare that requires teaching?3
You must say that this is referring to the use of a bow.
This is the referent of the verse in Samuel.
ומנלן דביהודה כתיב?
דכתיב:
״מי יעלה לנו בתחלה אל הכנעני להלחם בו,
ויאמר ה׳ יהודה יעלה״.
The Talmud asks: And from where do we derive that Judges 3:2 is written in reference to Judah?
We derive it as it is written:
“The children of Israel asked YHWH, saying: Who shall go up for us first against the Canaanites,
to fight against them?
And YHWH said:
Judah shall go up” (Judges 1:1–2).
R’ Yoḥanan - The portion placed before Saul was the thigh together with the tail, which rests against it - I Samuel 9:24
״וירם הטבח את השוק
והעליה
וישם לפני שאול״,
מאי ״והעליה״?
רבי יוחנן אומר:
שוק ואליה.
§ The Talmud cites another dispute between the same amora’im.
The verse states:
“And the cook took up the thigh,
and that which was upon it [ve-he’aleha],
and set it before Saul” (I Samuel 9:24).
To what does the term “and that which was upon it” refer?
R’ Yoḥanan says:
It refers to the thigh and the tail4
מאי ״והעליה״?
דמסמכא שוק לאליה.
The Talmud asks: What is the reason that the tail is referred to as: “And that which was upon it”?
The reason is that the thigh supports the tail,
as it rests upon it.
R’ Elazar - The portion was the thigh together with the breast, which is placed on the thigh for sacrificial waving
ורבי אלעזר אומר:
שוק וחזה,
And R’ Elazar says:
The verse refers to the thigh and the breast.
מאי ״והעליה״?
דמחית לה לחזה עילויה דשוק כי בעי אנופי,
ומנפי ליה.
What is the reason that the breast is referred to as: “And that which was upon it”?
The reason is that one places the breast upon the thigh when it requires sacrificial waving,
and waves it.
R’ Shmuel bar Naḥmani - The portion was the thigh together with the shofi, the upper part of the leg situated above the thigh
ורבי שמואל בר נחמני אמר:
שוק ושופי,
And R’ Shmuel bar Naḥmani says:
The verse refers to the thigh and the cap5
i.e., the very top part of the leg.
מאי ״והעליה״?
שופי עילויה דשוק קאי.
What is the reason that the cap is referred to as: “And that which was upon it”?
It is because it is referring to the cap that stands above the thigh.
Appendix - Comparative Biblical and Scientific Context
The biblical narrative says that the cows went directly toward Beit Shemesh while “lowing as they went.” The Talmud interprets va-yisharna (”they went straight”) through its resemblance to shira, “song,” and develops a series of opinions about which biblical hymn the cows sang. Modern interpreters take the verb in its ordinary sense: the cows proceeded straight along the road. The biblical author’s point is that the animals, despite being nursing cows separated from their calves, inexplicably traveled directly toward Israel, confirming the Philistines’ test that Israel’s God was responsible for their affliction.
The Talmud identifies it variously as Genesis, Deuteronomy, or Judges, using occurrences of the root y-sh-r, “upright/right,” within each book and then finding additional verses that can allude to Joshua or Judah. Modern biblical scholars almost universally understand the Book or Scroll of Yashar as a separate, now-lost Israelite work. Its other explicit appearance is in II Samuel 1:18, precisely the second passage discussed by the Talmud. Since both contexts contain poetry, scholars commonly reconstruct it as some kind of collection of heroic poems, songs, or national traditions.
The Talmud accepts the description of an extraordinarily prolonged day in Joshua and asks exactly how long the phenomenon lasted: 24, 36, or 48 hours, depending on how the clauses describing the sun’s movement and suspension are parsed. Modern scholarship focuses more heavily on the poetic character of Joshua 10:12-13 and its apparent connection with the Book of Yashar. Many scholars regard at least part of the passage as an older poetic fragment incorporated into the prose account, although interpretations of what the poem originally described vary considerably. Some understand it as a literal miracle within the narrative world; others have proposed poetic hyperbole or various natural phenomena.
R’ Yohanan states that a female animal younger than 3 years becomes sterile through sexual penetration, whereas an animal aged 3 or older does not, and the accompanying baraita assumes that a cow younger than 3 cannot yet have given birth. Modern veterinary science does not support either proposition as a general biological rule. Cattle normally reach puberty around 10-12 months; modern heifers are commonly bred at roughly 13-15 months and give birth at about 22-24 months. A cow can therefore quite normally have produced a calf well before its third birthday.
Likewise, there is no recognized physiological threshold at age 3 at which human sexual penetration changes from necessarily causing sterility to not causing it. Traumatic penetration can certainly injure the vagina or reproductive tract, and severe trauma or subsequent infection can impair fertility. Veterinary literature distinguishes minor injuries, which commonly heal, from serious tears and infections that may have reproductive consequences. But neither inevitable sterility nor a 3-year cutoff corresponds to modern veterinary knowledge.
A backronym and folk etymology. On Talmudic backronyms, see especially my “ ‘Where in Scripture is Notarikon Found?’: Talmudic Interpretation of Biblical Words as Acronyms (Shabbat 105a)”, and the notes there.
The Talmud now cites an alternative version of the dispute re length of time that the sun waited. It then cites a baraita that states that the sun stood still for Joshua, Moses, and Nakdimon ben Guryon, with sources for each; I cite that passage in the parallel elsewhere.
Meaning, since archery is relatively more complex than other forms of weaponry, and thus requires relatively more training.
אליה - sheep’s tail.
See Wikipedia, “Fat-tailed sheep“:
The fat-tailed sheep is a general type of domestic sheep known for their distinctive large tails and hindquarters. Fat-tailed sheep breeds constitute approximately 25% of the world’s sheep population, and are commonly found in northern parts of Africa, the Middle East, and across Central Asia to China. The tail fat from those sheep is an important ingredient in many regional cuisines […]
The earliest record of fat-tailed sheep is found in ancient Uruk (3000 BCE) and Ur (2400 BCE) […] Another early reference is found in the Bible (Exodus 29:22 and Leviticus 3:9), where a sacrificial offering is described which includes the tail fat (called Alyá, Hebrew: אַלְיָה) of sheep.
שופי - shofi.
On this word, see Jastrow (modernized), entry “שׁוֹפִי I”:
(fatty) protuberance, cap of the hip-bone.
Chullin 92b:7 גוממו עם השופי - he peels the fat off even with the cap (see גָּמַם).
Avodah Zarah 25a:17 (explaining השוק והעליה, I Samuel 9:24) שוק ושופי - the leg and the cap; מאי והעליה דשופי עילויה וכ׳ (see Rabbinowicz, ‘Dikdukei Sofrim’ there,) - what does v’heʿaleha mean? (That which is on top of it,) for the shofi is above the leg;
Jerusalem Talmud Megillah 1:12:2 (Aramaic dict.) שקא ושׁוֹפָה.
In modern anatomical terms, this is the greater trochanter of the femur (= thigh bone) together with the fat pad over it; i.e., the rounded bony “knob” that caps the hip end of the thigh bone, plus the subcutaneous/intermuscular fat sitting on it. In carcass terms, the rump cap over the hip. In butcher terms, the fleshy upper part of the hindquarter, roughly the rump/upper-round region. (Compare Wikipedia on “rump cap”.)