## Megillah Daf 14b

###### Megillah 14b:1
[Megillah 14b:1](https://torahapp.org/share/book/Megillah/r/14b:1)

מוֹרֵד בַּמַּלְכוּת הוּא, וְלָא צְרִיךְ לְמֵידַּיְינֵיהּ. אָמְרָה לוֹ: עֲדַיִין שָׁאוּל קַיָּים וְלֹא יָצָא טִבְעֲךָ בָּעוֹלָם. אָמַר לָהּ: ״בָּרוּךְ טַעְמֵךְ וּבְרוּכָה אָתְּ אֲשֶׁר כְּלִיתִנִי [הַיּוֹם הַזֶּה] מִבֹּא בְדָמִים״.

**William Davidson Edition - English:**
Nabal, your husband, **is a rebel against the throne,** as David had already been anointed as king by the prophet Samuel, and Nabal refused his orders. **And** therefore **there is no need to try him,** as a rebel is not accorded the ordinary prescriptions governing judicial proceedings. Abigail **said to him:** You lack the authority to act in this manner, as **Saul is still alive.** He is the king in actual practice, and **your seal [*tivakha*] has not** yet **spread across the world,** i.e., your kingship is not yet known to all. Therefore, you are not authorized to try someone for rebelling against the monarchy. David accepted her words and **said to her:** “And **blessed be your discretion and blessed be you who have kept me this day from coming to bloodguiltiness [*damim*]”** (I Samuel 25:33).


###### Megillah 14b:2
[Megillah 14b:2](https://torahapp.org/share/book/Megillah/r/14b:2)

״דָּמִים״ — תַּרְתֵּי מַשְׁמַע! אֶלָּא מְלַמֵּד שֶׁגִּילְּתָה אֶת שׁוֹקָהּ וְהָלַךְ לְאוֹרָהּ שָׁלֹשׁ פַּרְסָאוֹת, אָמַר לַהּ: הִשָּׁמְעִי לִי! אָמְרָה לוֹ: ״לֹא תִהְיֶה זֹאת לְךָ לְפוּקָה״. ״זֹאת״ — מִכְּלָל דְּאִיכָּא אַחֲרִיתִי, וּמַאי נִיהוּ? מַעֲשֶׂה דְּבַת שֶׁבַע. וּמַסְּקָנָא הָכִי הֲוַאי.

**William Davidson Edition - English:**
The Gemara asks: The plural term ***damim*,** literally, bloods, **indicates two.** Why did David not use the singular term *dam*? **Rather, this teaches that** 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. Abigail then **said to him: “Let this not be a stumbling block for you”** (I Samuel 25:31). **By inference,** from the word **“this,”** it can be understood that **there is someone else** who will in fact be a stumbling block for him, **and what is** this referring to? **The incident involving Bathsheba. And in the end this is what was,** as indeed he stumbled with Bathsheba. This demonstrates that Abigail was a prophetess, as she knew that this would occur. This also explains why David blessed Abigail for keeping him from being responsible for two incidents involving blood that day: Abigail’s menstrual blood and the shedding of Nabal’s blood.


###### Megillah 14b:3
[Megillah 14b:3](https://torahapp.org/share/book/Megillah/r/14b:3)

״וְהָיְתָה נֶפֶשׁ אֲדוֹנִי צְרוּרָה בִּצְרוֹר הַחַיִּים״, כִּי הֲווֹת מִיפַּטְרָא מִינֵּיהּ אָמְרָה לֵיהּ: ״וְהֵטִיב ה׳ לַאדוֹנִי וְזָכַרְתָּ אֶת אֲמָתֶךָ״.

**William Davidson Edition - English:**
Apropos Abigail, the Gemara explains additional details in the story. Abigail said to David: **“Yet the soul of my lord shall be bound in the bond of life** with the Lord your God” (I Samuel 25:29), and **when she parted from him she said to him: “And when the Lord shall have dealt well with my lord, and you shall remember your handmaid”** (I Samuel 25:31).


###### Megillah 14b:4
[Megillah 14b:4](https://torahapp.org/share/book/Megillah/r/14b:4)

אָמַר רַב נַחְמָן, הַיְינוּ דְּאָמְרִי אִינָשֵׁי: אִיתְּתָא בַּהֲדֵי שׁוּתָא פִּילְכָּא. אִיכָּא דְּאָמְרִי: שָׁפֵיל וְאָזֵיל בַּר אֲווֹזָא וְעֵינוֹהִי מִיטַּיְיפִי.

**William Davidson Edition - English:**
**Rav Naḥman 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 Nabal’s death David took Abigail for his wife. **Some say** that Rav Naḥman 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.


###### Megillah 14b:5
[Megillah 14b:5](https://torahapp.org/share/book/Megillah/r/14b:5)

חוּלְדָּה, דִּכְתִיב: ״וַיֵּלֶךְ חִלְקִיָּהוּ הַכֹּהֵן וַאֲחִיקָם וְעַכְבּוֹר וְגוֹ׳״. וּבְמָקוֹם דְּקָאֵי יִרְמְיָה הֵיכִי מִתְנַבְּיָא אִיהִי? אָמְרִי בֵּי רַב מִשְּׁמֵיהּ דְּרַב: חוּלְדָּה קְרוֹבַת יִרְמְיָה הָיְתָה, וְלֹא הֲוָה מַקְפִּיד עָלֶיהָ.

**William Davidson Edition - English:**
**Huldah** was a prophetess, **as it is written: “So Hilkiah the priest and Ahikam and Achbor** and Shaphan and Asaiah went to Huldah the prophetess” (II Kings 22:14) as emissaries of King Josiah. The Gemara asks: **But if Jeremiah was found there, how could she prophesy?** Out of respect for Jeremiah, who was her superior, it would have been fitting that she not prophesy in his presence. The Sages of **the school of Rav say in the name of Rav: Huldah was a** close **relative of Jeremiah, and he did not object to her** prophesying in his presence.


###### Megillah 14b:6
[Megillah 14b:6](https://torahapp.org/share/book/Megillah/r/14b:6)

וְיֹאשִׁיָּה גּוּפֵיהּ הֵיכִי שָׁבֵיק יִרְמְיָה וּמְשַׁדַּר לְגַבַּהּ? אָמְרִי דְּבֵי רַבִּי שֵׁילָא: מִפְּנֵי שֶׁהַנָּשִׁים רַחֲמָנִיּוֹת הֵן.

**William Davidson Edition - English:**
The Gemara asks: **But how could Josiah himself ignore Jeremiah and send** emissaries **to** Huldah? The Sages of **the school of Rabbi Sheila say: Because women are** more **compassionate,** and he hoped that what she would tell them would not be overly harsh.


###### Megillah 14b:7
[Megillah 14b:7](https://torahapp.org/share/book/Megillah/r/14b:7)

רַבִּי יוֹחָנָן אָמַר: יִרְמְיָה לָא הֲוָה הָתָם, שֶׁהָלַךְ לְהַחֲזִיר עֲשֶׂרֶת הַשְּׁבָטִים. וּמְנָלַן דְּאִהֲדוּר? דִּכְתִיב: ״כִּי הַמּוֹכֵר אֶל הַמִּמְכָּר לֹא יָשׁוּב״, אֶפְשָׁר יוֹבֵל בָּטֵל, וְנָבִיא מִתְנַבֵּא עָלָיו שֶׁיִּבָּטֵל? אֶלָּא מְלַמֵּד שֶׁיִּרְמְיָה הֶחְזִירָן,

**William Davidson Edition - English:**
**Rabbi Yoḥanan said** a different answer: **Jeremiah was not there** at the time, because **he went to bring back the ten tribes** from their exile. **And from where do we derive that he brought them back? As it is written: “For the seller shall not return to that which he has sold”** (Ezekiel 7:13), i.e., Ezekiel prophesied that in the future the Jubilee Year would no longer be in effect. Now **is it possible that the Jubilee had** already been **annulled?** The *halakhot* of the Jubilee Year apply only when all of the tribes of Israel are settled in their respective places, which could not have happened since the exile of the ten tribes more than a century earlier, **but the prophet is prophesying that it will cease** only in the future. **Rather, this teaches that Jeremiah brought back** the ten tribes from their exile.


###### Megillah 14b:8
[Megillah 14b:8](https://torahapp.org/share/book/Megillah/r/14b:8)

וְיֹאשִׁיָּהוּ בֶּן אָמוֹן מָלַךְ עֲלֵיהֶן, דִּכְתִיב: ״וַיֹּאמֶר מָה הַצִּיּוּן הַלָּז אֲשֶׁר אֲנִי רוֹאֶה וַיֹּאמְרוּ אֵלָיו אַנְשֵׁי הָעִיר הַקֶּבֶר אִישׁ הָאֱלֹהִים אֲשֶׁר בָּא מִיהוּדָה וַיִּקְרָא אֶת הַדְּבָרִים הָאֵלֶּה אֲשֶׁר עָשִׂיתָ עַל הַמִּזְבַּח בְּבֵית אֵל״, וְכִי מָה טִיבוֹ שֶׁל יֹאשִׁיָּהוּ עַל הַמִּזְבֵּחַ בְּבֵית אֵל? אֶלָּא מְלַמֵּד שֶׁיֹּאשִׁיָּהוּ מָלַךְ עֲלֵיהֶן. רַב נַחְמָן אָמַר, מֵהָכָא: ״גַּם יְהוּדָה שָׁת קָצִיר לָךְ בְּשׁוּבִי שְׁבוּת עַמִּי״.

**William Davidson Edition - English:**
**And Josiah the son of Amon ruled over the** ten tribes, **as it is written: “Then he said: What monument is that which I see? And the men of the city told him, It is the tomb of the man of God who came from Judah and proclaimed these things that you have done against the altar of Bethel”** (II Kings 23:17). **Now what connection did Josiah,** king of Judea, **have with the altar at Bethel,** a city in the kingdom of Israel? **Rather, this teaches that Josiah ruled over the** ten tribes of Israel. **Rav Naḥman said:** Proof that the tribes returned may be adduced **from** the verse **here: “Also, O Judah, there is a harvest appointed for you, when I would return the captivity of My people”** (Hosea 6:11), which indicates that they returned to their places.


###### Megillah 14b:9
[Megillah 14b:9](https://torahapp.org/share/book/Megillah/r/14b:9)

אֶסְתֵּר — דִּכְתִיב: ״וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי וַתִּלְבַּשׁ אֶסְתֵּר מַלְכוּת״, בִּגְדֵי מַלְכוּת מִיבְּעֵי לֵיהּ! אֶלָּא שֶׁלְּבָשַׁתָּה רוּחַ הַקֹּדֶשׁ, כְּתִיב הָכָא: ״וַתִּלְבַּשׁ״, וּכְתִיב הָתָם: ״וְרוּחַ לָבְשָׁה אֶת עֲמָשַׂי וְגוֹ׳״.

**William Davidson Edition - English:**
**Esther** was also a prophetess, **as it is written: “And it came to pass on the third day that Esther clothed herself in royalty”** (Esther 5:1). **It should have said:** Esther clothed herself in **royal garments. Rather,** this alludes to the fact **that she clothed herself with a divine** spirit of **inspiration. It is written here: “And she clothed herself,” and it is written elsewhere: “And the spirit clothed Amasai”** (I Chronicles 12:19). Just as there the reference is to being enclothed by a spirit, so too Esther was enclothed by a spirit of divine inspiration.


###### Megillah 14b:10
[Megillah 14b:10](https://torahapp.org/share/book/Megillah/r/14b:10)

אָמַר רַב נַחְמָן: לָא יָאָה יְהִירוּתָא לִנְשֵׁי. תַּרְתֵּי נְשֵׁי יְהִירָן הָוְיָין, וְסַנְיִין שְׁמַיְיהוּ: חֲדָא שְׁמַהּ זִיבּוּרְתָּא, וַחֲדָא שְׁמָהּ כַּרְכּוּשְׁתָּא. זִיבּוּרְתָּא כְּתִיב בַּהּ: ״וַתִּשְׁלַח וַתִּקְרָא לְבָרָק״, וְאִילּוּ אִיהִי לָא אֲזַלָה לְגַבֵּיהּ. כַּרְכּוּשְׁתָּא כְּתִיב בַּהּ: ״אִמְרוּ לָאִישׁ״, וְלָא אָמְרָה ״אִמְרוּ לַמֶּלֶךְ״.

**William Davidson Edition - English:**
An additional point is mentioned with regard to the prophetesses. **Rav Naḥman said: Haughtiness is not befitting a woman.** And a proof to this is that **there were two haughty women, whose names were** identical to the names of **loathsome** creatures. **One,** Deborah, **was called a hornet,** as her Hebrew name, Devorah, means hornet; **and one,** Huldah, **was called a marten,** as her name is the Hebrew term for that creature. From where is it known that they were haughty? **With regard to** Deborah, **the hornet, it is written: “And she sent and called Barak”** (Judges 4:6), **but she herself did not go to him.** And **with regard to** Huldah, **the marten, it is written: “Say to the man** that sent you to me” (II Kings 22:15), **but she did not say: Say to the king.**


###### Megillah 14b:11
[Megillah 14b:11](https://torahapp.org/share/book/Megillah/r/14b:11)

אָמַר רַב נַחְמָן: חוּלְדָּה מִבְּנֵי בָנָיו שֶׁל יְהוֹשֻׁעַ הָיְתָה — כְּתִיב הָכָא: ״בֶּן חַרְחַס״, וּכְתִיב הָתָם: ״בְּתִמְנַת חֶרֶס״.

**William Davidson Edition - English:**
Furthermore, **Rav Naḥman said: Huldah was a descendant of Joshua.** An allusion to this **is written here:** “Huldah the prophetess, the wife of Shallum, the son of Tikvah, **the son of Harhas [*ḥarḥas*]”** (II Kings 22:14), **and it says elsewhere** with regard to Joshua: “And they buried him in the border of his inheritance **in Timnath-heres [*ḥeres*]”** (Judges 2:9), therefore intimating that there is a certain connection between them.


###### Megillah 14b:12
[Megillah 14b:12](https://torahapp.org/share/book/Megillah/r/14b:12)

אֵיתִיבֵיהּ רַב עֵינָא סָבָא לְרַב נַחְמָן: שְׁמוֹנָה נְבִיאִים וְהֵם כֹּהֲנִים יָצְאוּ מֵרָחָב הַזּוֹנָה, וְאֵלּוּ הֵן: נֵרִיָּה, בָּרוּךְ, וּשְׂרָיָה, מַחְסֵיָה, יִרְמְיָה, חִלְקִיָּה, חֲנַמְאֵל, וְשַׁלּוּם. רַבִּי יְהוּדָה אוֹמֵר: אַף חוּלְדָּה הַנְּבִיאָה מִבְּנֵי בָנֶיהָ שֶׁל רָחָב הַזּוֹנָה הָיְתָה. כְּתִיב הָכָא: ״בֶּן תִּקְוָה״, וּכְתִיב הָתָם: ״אֶת תִּקְוַת חוּט הַשָּׁנִי״.

**William Davidson Edition - English:**
**Rav Eina the Elder raised an objection** from a *baraita* **to Rav Naḥman’s** teaching. The *baraita* indicates that Huldah was in fact a descendant of Rahab, and seemingly not of Joshua: **Eight prophets, who were** also **priests, descended from Rahab the prostitute, and they are: Neriah;** his son **Baruch; Seraiah; Mahseiah; Jeremiah;** his father, **Hilkiah;** Jeremiah’s cousin **Hanamel; and** Hanamel’s father, **Shallum. Rabbi Yehuda said: So too, Huldah the prophetess was a descendant of Rahab the prostitute,** as **it is written here** with regard to Huldah: **“The son of Tikvah,” and it is written elsewhere** in reference to Rahab’s escape from the destruction of Jericho: **“This cord of [*tikvat*] scarlet thread”** (Joshua 2:18).


###### Megillah 14b:13
[Megillah 14b:13](https://torahapp.org/share/book/Megillah/r/14b:13)

אֲמַר לֵיהּ: עֵינָא סָבָא, וְאָמְרִי לַהּ: פַּתְיָא אוּכָּמָא, מִינִּי וּמִינָּךְ תִּסְתַּיֵּים שְׁמַעְתָּא: דְּאִיגַּיַּירָא וְנַסְבַהּ יְהוֹשֻׁעַ. וּמִי הֲווֹ לֵיהּ זַרְעָא לִיהוֹשֻׁעַ? וְהָכְתִיב: ״נוֹן בְּנוֹ יְהוֹשֻׁעַ בְּנוֹ״! בְּנֵי לָא הֲווֹ לֵיהּ, בְּנָתָא הֲווֹ לֵיהּ.

**William Davidson Edition - English:**
Rav Naḥman responded to Eina the Elder and **said to him: Eina the Elder, and some say** that he said to him: **Blackened pot,** i.e., my colleague in Torah, who has toiled and blackened his face in Torah study, **from me and from you the matter may be concluded,** i.e., the explanation lies in a combination of our two statements. **For** Rahab **converted and married Joshua,** and therefore Huldah descended from both Joshua and Rahab. The Gemara raises a difficulty: **But did Joshua have any descendants? But isn’t it written** in the genealogical list of the tribe of Ephraim: **“Nun his son, Joshua his son”** (I Chronicles 7:27)? The listing does not continue any further, implying that Joshua had no sons. The Gemara answers: Indeed, **he did not have sons,** but **he did have daughters.**