Sotah 12A

דיקא נמי דכתיב ״הקנזי״. שמע מינה.

The Talmud comments: The language of another verse is also precise based on this explanation, as it is written: “And Caleb the son of Jephunneh the Kenizzite said to him” (Joshua 14:6). Although his father was Jephunneh, he is known as “the Kenizzite,” although he was not actually a son of Kenaz. The Talmud accepts this proof and states: Conclude from it that Rava’s explanation is correct.

״עזובה״⁠ — זו מרים, ולמה נקרא שמה עזובה ⁠— שהכל עזבוה מתחילתה. ״הוליד״⁠ — והלא מינסב הוה נסיב לה! אמר רבי יוחנן: כל הנושא אשה לשם שמים ⁠— מעלה עליו הכתוב כאילו ילדה.

The verse states: “And Caleb, the son of Hezron, fathered children of Azubah his wife, and of Jerioth, and these were her sons: Jesher, and Shobab, and Ardon” (I Chronicles 2:18). The Talmud analyzes the verse: The verse refers to the wife of Caleb by the name Azubah. The rabbis teach that this is Miriam. And why is she called Azubah? As everyone initially abandoned her [azavuha] and did not want to marry her because she was sickly and unattractive. The verse additionally states: “And Caleb, the son of Hezron, fathered children [holid] of Azubah his wife” (I Chronicles 2:18). The Talmud asks: Why use the term “holid,” fathered children? But doesn’t this verse state that he married her? R' Yoḥanan says: This teaches us that with regard to anyone who marries a woman for the sake of Heaven, as he married her due to her righteousness without concern for her appearance, the verse ascribes him credit as if he gave birth to her.

״יריעות״⁠ — שהיו פניה דומין ליריעות.

The same verse refers to Miriam additionally as Jerioth, which the Talmud explains was appropriate, for her face was like extremely pallid curtains [yeriot].