Talmudic Elaboration of Sexuality and Love in Biblical Narratives - Pt. 2
Yael and Sisera; Boaz and Ruth; Avigail and David; Batsheva and David; Rahav; Michal; Gomer; Potifar’s Wife; Ahav, Zedekiah and Nevuchadnezzar’s Daughter
Pt. 1 was an intro, and passages on Esther and Ahashverosh; and Orpah. This part is the rest. As in the first part, I introduce each section before quoting the Talmudic passage. My introductions are in italics, to differentiate them from the passage itself.
Potifar’s Wife and Yosef (Yoma 35b; Sotah 36b)
On a daily basis, Potifar’s wife attempted to entice Yosef with various tactics. She would attempt to convince him verbally, as well as constantly changing her attire.
אמרו עליו על יוסף הצדיק: בכל יום ויום היתה אשת פוטיפר משדלתו בדברים. בגדים שלבשה לו שחרית לא לבשה לו ערבית. בגדים שלבשה לו ערבית לא לבשה לו שחרית.
They said about Joseph the righteous: Each and every day, the wife of Potiphar seduced him with words. In addition, the clothes that she wore to entice him in the morning, she did not wear to entice him in the evening. The clothes that she wore to entice him in the evening, she did not wear to entice him in the morning of the next day.
The Talmud interprets the Biblical phrase "And his bow abode firm" as a metaphor for Yosef’s ability to control his sexual desire. The term "bow" is seen as a euphemism for his penis, and the verse is understood to mean that Joseph was able to regain his self-control ("returned to its strength").
The verse "And the arms of his hands were made supple" is interpreted that in an effort to resist his desires, Yosef physically exerted himself by digging his hands into the ground, resulting in the emission of semen through his fingernails.
מיד — ״ותשב באיתן קשתו״, אמר רבי יוחנן משום רבי מאיר: ששבה קשתו לאיתנה.
״ויפזו זרועי ידיו״ — נעץ ידיו בקרקע ויצאה שכבת זרעו מבין ציפורני ידיו.
Immediately: “And his bow abode [teishev] firm” (Genesis 49:24). Rabbi Yoḥanan says in the name of Rabbi Meir: This means that his bow, i.e., his penis, returned [shava] to its strength, as he overcame his desire.
The verse about Joseph continues: “And the arms of his hands were made supple” (Genesis 49:24), meaning that he dug his hands into the ground and his semen was emitted between his fingernails.
“Rahab was promiscuous with her name, Yael with her voice, Abigail by mentioning her, Michal daughter of Saul by seeing her [...] Whoever says Rahab, Rahab – immediately ejaculates” (Megillah 15a)
The passage discusses the ways in which different Biblical women were said to evoke impure thoughts in men. Each woman had a unique attribute that could incite lust: Rahav's mere name, Yael's voice, Avigail through remembrance, and Michal, Saul's daughter, through her appearance.
Rabbi Yitzḥak elaborates on Rahav's case, stating that simply repeating her name, "Rahav, Rahav," could immediately lead to ejaculation due to her renowned beauty. However, Rav Naḥman challenges this assertion, claiming that he can say her name without any effect. Rabbi Yitzhak clarifies that his statement applies specifically to those who personally knew Rahav and were familiar with her beauty. Thus, the mention of Rahav's name would only evoke such a strong reaction in someone who had actually met her and was aware of her allure.
תנו רבנן: רחב בשמה זינתה, יעל — בקולה, אביגיל — בזכירתה, מיכל בת שאול — בראייתה.
אמר רבי יצחק: כל האומר ״רחב״ ״רחב״ — מיד ניקרי.
אמר ליה רב נחמן: אנא אמינא ״רחב״ ״רחב״ ולא איכפת לי!
אמר ליה: כי קאמינא ביודעה ובמכירה.
The Sages taught in a baraita: Rahab aroused impure thoughts by her name, i.e., the mere mention of her name would inspire lust for her; Yael, by her voice; Abigail, by remembering her; Michal, the daughter of Saul, by her appearance.
Similarly, Rabbi Yitzḥak said: Anyone who says Rahab, Rahab, immediately experiences a seminal emission due to the arousal of desire caused by Rahab’s great beauty.
Rav Naḥman said to him: I say: Rahab, Rahab, and it does not affect me.
Rabbi Yitzchak said to Rav Naḥman: When I said this, I was specifically referring to one who knows her personally and recognizes her beauty. Only for one who has met Rahab in person is the mere mention of her name capable of arousing lust.
Sisera had sex with Yael seven times (Yevamot 103a)
The passage concerns the encounter between Sisera and Yael, as described in the Book of Judges. Rabbi Yoḥanan interprets a verse from Judges 5:27, which describes Sisera's actions in Yael's tent. He explains that the terms "sunk," "fell," and "lay," as repeated in the verse, symbolize sexual intercourse. According to Rabbi Yoḥanan's interpretation, these terms indicate that Sisera had sex with Yael seven times that day.
אמר רבי יוחנן: שבע בעילות בעל אותו רשע באותו היום, שנאמר: ״בין רגליה כרע נפל שכב בין רגליה כרע נפל באשר כרע שם נפל שדוד״.
The Gemara elaborates on what happened when Sisera was in Yael’s tent. Rabbi Yoḥanan said: That wicked man, Sisera, had sexual intercourse with Yael seven times that day, as it is stated: “At her feet he sunk, he fell, he lay; at her feet he sunk, he fell; where he sunk, there he fell down dead” (Judges 5:27). Each instance of the terms “sunk,” “fell,” or “lay” in the verse indicates an act of intercourse, as Yael sought to tire and weaken Sisera to enable her to kill him.
Boaz and Ruth (Sanhedrin 19b)
This passage centers on the verse from Ruth 3:8, where Boaz is startled at midnight to find Ruth at his feet. The Talmudic discussion centers on the Hebrew word "vayyilafet". Rav interprets this word to suggest a physical reaction in Boaz. He uses a play on words, linking "vayyilafet" to "lefatot" (turnips), to metaphorically describe Boaz's arousal.
(רות ג, ח) "ויהי בחצי הלילה ויחרד האיש וילפת "
מאי "וילפת"?
אמר רב: שנעשה בשרו כראשי לפתות
[I]t is written about Boaz: “And it came to pass at midnight that the man was startled and turned himself, and behold, a woman lay at his feet” (Ruth 3:8).
What is the meaning of “and turned himself [vayyilafet]”?
Rav says: The meaning is that his flesh became like the heads of turnips [lefatot], his sexual organ hardening out of arousal [...]
Avigail revealed her thigh, and David desired and propositioned her (Megillah 14b)
This passage focuses on an incident involving Avigail and King David, as recounted in the Book of Samuel. According to the Talmudic interpretation, Avigail intentionally revealed her thigh to King David. This act incited a strong desire in David, leading him to travel a significant distance (three parasangs) due to the intensity of his attraction.
שגילתה את שוקה והלך לאורה שלש פרסאות,
אמר לה: השמעי לי!
[...] Abigail revealed her thigh, and he lusted after her, and he went three parasangs by the fire of his desire for her, and said to her: Listen to me, i.e., listen to me and allow me to be intimate with you [...]
Batsheva engaged in intercourse with David thirteen times (Megillah 14b)
This Talmudic passage interprets a narrative from the Book of Kings, focusing on the characters of King David, Avishag the Shunammite, and Batsheva. In this passage, Avishag says that David is unable to engage in sexual relations due to his old age. King David requests Batsheva to be brought to him. The Talmud recounts that Batsheva went into the king's chamber, a situation described in the verse from I Kings 1:15. Rav Yehuda, citing Rav, offers a detailed interpretation of this event. He suggests that the number of cloths Bathsheba used (thirteen) corresponds to the number of words in the biblical verse, indicating that she engaged in intercourse with King David thirteen times.
אמרה ליה: חסריה לגנבא, נפשיה לשלמא נקיט
אמר להו: קראו לי לבת שבע
וכתיב (מלכים א א, טו) ותבא בת שבע אל המלך החדרה
אמר רב יהודה אמר רב: באותה שעה, קינחה בת שבע בשלש עשרה מפות
Abishag said to him: When the thief is lacking what to steal, he makes himself like a man of peace. In other words, she was saying that since King David was physically unable to engage in intercourse, he devised an excuse not to marry her.
King David said to his attendants: Call Bathsheba to me.
And it is written: “And Bathsheba went in to the king into the chamber; now the king was very old and Abishag the Shunammite ministered to the king” (I Kings 1:15).
Rav Yehuda says that Rav says: At that time, Bathsheba wiped herself with thirteen cloths, corresponding to the number of words in the verse, indicating that she engaged in intercourse with King David thirteen times.
Hoshea’s Wife Gomer (Sotah 42b)
This Talmudic passage interprets the name of the woman that Hoshea was told to take as a wife in the Book of Hoshea in the Bible: Gomer, the daughter of Dilaim.
Gomer (wife of Hosea) - Wikipedia:
Gomer (Hebrew: גומר, romanized: Gōmer) was the wife of the prophet Hosea (8th century BC), mentioned in the Hebrew Bible's Book of Hosea (1:3). English translations of Hosea 1:2 refer to her alternatively as a "promiscuous woman" (NIV), a "harlot" (NASB), and a "whore" (KJV) but Hosea is told to marry her according to Divine appointment. She is also described as the daughter of Diblaim.
The Talmudic sages offer various homiletic interpretations of the name "Gomer." (See my previous piece on homiletic interpretations of names in the Talmud.) Rav explains that her name reflects her reputation for promiscuity, suggesting that "everyone would finish [gomerim] when having relations with her." This interpretation connects her name to a Hebrew verb implying completion or fulfillment, in this context relating to sexual relations.
Regarding the name "Diblaim," the sages present different interpretations. One view suggests that "Diblaim" is derived from "dibba," meaning ill repute, meaning that Gomer had a bad reputation. Another interpretation, offered by Shmuel, links "Diblaim" to "deveila," a cake of pressed figs, suggesting that Gomer was as sweet and desirable as this delicacy, hence widely sought after. Rabbi Yoḥanan also relates the name to a cake of pressed figs, explaining that Gomer was treated like a common object, "tread upon" by many, a euphemism for sexual exploitation.
Pesachim 87a (section # 14) - 87b (section # 1):
״גמר״, אמר רב: שהכל גומרים בה.
״בת דבלים״, דבה רעה בת דבה רעה.
ושמואל אמר: שמתוקה בפי הכל כדבלה.
ורבי יוחנן אמר: שהכל דשין בה כדבלה.
“Gomer”; Rav said she was so called because everyone would finish [gomerim] having relations with her and satisfy their desires with her.
“The daughter of Diblaim”; the name Diblaim can be taken as the dual form of the word dibba, ill repute. It suggests that she was a woman of ill repute, daughter of a woman of ill repute.
And Shmuel said: The name Diblaim is the plural of the word deveila, a cake of pressed figs, indicating that she was as sweet as a cake of pressed figs, and therefore everyone used her services.
Rabbi Yoḥanan, based on a similar derivation, said the name signifies that everyone would tread [dashin] upon her, a euphemism for sexual relations, like a cake of pressed figs.
Ahav and Zedekiah Proposition Nevuchadnezzar’s Daughter (Sanhedrin 93a)
This Talmudic passage analyzes a verse from the Book of Jeremiah (29:23) concerning the theme of adultery and deceit in Israel. It specifically focuses on a narrative involving Ahab, Zedekiah, and the daughter of Nebuchadnezzar.
The verse in Jeremiah condemns certain individuals for committing "baseness in Israel" and for adultery with their neighbors' wives. The Talmud elaborates on this by relating a story about Ahav and Zedekiah, who both seek to trick the Nebuchadnezzar’s daughter into having sex with them, by claiming a “prophecy” from God to that effect.
(ירמיהו כט, כג) "יען אשר עשו נבלה בישראל וינאפו את נשי רעיהם"
מאי עבוד ?
אזול לגבי ברתיה דנבוכדנצר
אחאב אמר לה: "כה אמר ה' השמיעי אל צדקיה",
וצדקיה אמר: "כה אמר ה' השמיעי אל אחאב"
The verse states: “Because they have committed baseness in Israel, and have committed adultery with the wives of their neighbors” (Jeremiah 29:23).
What did they do?
The Gemara relates: They went to the daughter of Nebuchadnezzar.
Ahab said to her: So says the Lord: Submit to Zedekiah and engage in intercourse with him.
And Zedekiah said to her: So says the Lord: Submit to Ahab and engage in intercourse with him [...]