1. Hebrew Bible, Exodus, 30.34-30.38 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •antiochus ix (cyzicenus) Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 63| 30.34. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח־לְךָ סַמִּים נָטָף וּשְׁחֵלֶת וְחֶלְבְּנָה סַמִּים וּלְבֹנָה זַכָּה בַּד בְּבַד יִהְיֶה׃", 30.35. "וְעָשִׂיתָ אֹתָהּ קְטֹרֶת רֹקַח מַעֲשֵׂה רוֹקֵחַ מְמֻלָּח טָהוֹר קֹדֶשׁ׃", 30.36. "וְשָׁחַקְתָּ מִמֶּנָּה הָדֵק וְנָתַתָּה מִמֶּנָּה לִפְנֵי הָעֵדֻת בְּאֹהֶל מוֹעֵד אֲשֶׁר אִוָּעֵד לְךָ שָׁמָּה קֹדֶשׁ קָדָשִׁים תִּהְיֶה לָכֶם׃", 30.37. "וְהַקְּטֹרֶת אֲשֶׁר תַּעֲשֶׂה בְּמַתְכֻּנְתָּהּ לֹא תַעֲשׂוּ לָכֶם קֹדֶשׁ תִּהְיֶה לְךָ לַיהוָה׃", 30.38. "אִישׁ אֲשֶׁר־יַעֲשֶׂה כָמוֹהָ לְהָרִיחַ בָּהּ וְנִכְרַת מֵעַמָּיו׃", | 30.34. "And the LORD said unto Moses: ‘Take unto thee sweet spices, stacte, and onycha, and galbanum; sweet spices with pure frankincense; of each shall there be a like weight.", 30.35. "And thou shalt make of it incense, a perfume after the art of the perfumer, seasoned with salt, pure and holy.", 30.36. "And thou shalt beat some of it very small, and put of it before the testimony in the tent of meeting, where I will meet with thee; it shall be unto you most holy. .", 30.37. "And the incense which thou shalt make, according to the composition thereof ye shall not make for yourselves; it shall be unto thee holy for the LORD.", 30.38. "Whosoever shall make like unto that, to smell thereof, he shall be cut off from his people.’", |
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2. Hebrew Bible, Leviticus, 10.1-10.5, 16.12-16.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •antiochus ix (cyzicenus) Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 63| 10.1. "וּלֲהַבְדִּיל בֵּין הַקֹּדֶשׁ וּבֵין הַחֹל וּבֵין הַטָּמֵא וּבֵין הַטָּהוֹר׃", 10.1. "וַיִּקְחוּ בְנֵי־אַהֲרֹן נָדָב וַאֲבִיהוּא אִישׁ מַחְתָּתוֹ וַיִּתְּנוּ בָהֵן אֵשׁ וַיָּשִׂימוּ עָלֶיהָ קְטֹרֶת וַיַּקְרִבוּ לִפְנֵי יְהוָה אֵשׁ זָרָה אֲשֶׁר לֹא צִוָּה אֹתָם׃", 10.2. "וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְהוָה וַתֹּאכַל אוֹתָם וַיָּמֻתוּ לִפְנֵי יְהוָה׃", 10.2. "וַיִּשְׁמַע מֹשֶׁה וַיִּיטַב בְּעֵינָיו׃", 10.3. "וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן הוּא אֲשֶׁר־דִּבֶּר יְהוָה לֵאמֹר בִּקְרֹבַי אֶקָּדֵשׁ וְעַל־פְּנֵי כָל־הָעָם אֶכָּבֵד וַיִּדֹּם אַהֲרֹן׃", 10.4. "וַיִּקְרָא מֹשֶׁה אֶל־מִישָׁאֵל וְאֶל אֶלְצָפָן בְּנֵי עֻזִּיאֵל דֹּד אַהֲרֹן וַיֹּאמֶר אֲלֵהֶם קִרְבוּ שְׂאוּ אֶת־אֲחֵיכֶם מֵאֵת פְּנֵי־הַקֹּדֶשׁ אֶל־מִחוּץ לַמַּחֲנֶה׃", 10.5. "וַיִּקְרְבוּ וַיִּשָּׂאֻם בְּכֻתֳּנֹתָם אֶל־מִחוּץ לַמַּחֲנֶה כַּאֲשֶׁר דִּבֶּר מֹשֶׁה׃", 16.12. "וְלָקַח מְלֹא־הַמַּחְתָּה גַּחֲלֵי־אֵשׁ מֵעַל הַמִּזְבֵּחַ מִלִּפְנֵי יְהוָה וּמְלֹא חָפְנָיו קְטֹרֶת סַמִּים דַּקָּה וְהֵבִיא מִבֵּית לַפָּרֹכֶת׃", 16.13. "וְנָתַן אֶת־הַקְּטֹרֶת עַל־הָאֵשׁ לִפְנֵי יְהוָה וְכִסָּה עֲנַן הַקְּטֹרֶת אֶת־הַכַּפֹּרֶת אֲשֶׁר עַל־הָעֵדוּת וְלֹא יָמוּת׃", | 10.1. "And Nadab and Abihu, the sons of Aaron, took each of them his censer, and put fire therein, and laid incense thereon, and offered strange fire before the LORD, which He had not commanded them.", 10.2. "And there came forth fire from before the LORD, and devoured them, and they died before the LORD.", 10.3. "Then Moses said unto Aaron: ‘This is it that the LORD spoke, saying: Through them that are nigh unto Me I will be sanctified, and before all the people I will be glorified.’ And Aaron held his peace.", 10.4. "And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said unto them: ‘Draw near, carry your brethren from before the sanctuary out of the camp.’", 10.5. "So they drew near, and carried them in their tunics out of the camp, as Moses had said.", 16.12. "And he shall take a censer full of coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the veil.", 16.13. "And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the ark-cover that is upon the testimony, that he die not.", |
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3. Hebrew Bible, Numbers, 16.16-16.17, 16.38, 17.2-17.5, 17.11-17.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •antiochus ix (cyzicenus) Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 63| 16.16. "וַיֹּאמֶר מֹשֶׁה אֶל־קֹרַח אַתָּה וְכָל־עֲדָתְךָ הֱיוּ לִפְנֵי יְהוָה אַתָּה וָהֵם וְאַהֲרֹן מָחָר׃", 16.17. "וּקְחוּ אִישׁ מַחְתָּתוֹ וּנְתַתֶּם עֲלֵיהֶם קְטֹרֶת וְהִקְרַבְתֶּם לִפְנֵי יְהוָה אִישׁ מַחְתָּתוֹ חֲמִשִּׁים וּמָאתַיִם מַחְתֹּת וְאַתָּה וְאַהֲרֹן אִישׁ מַחְתָּתוֹ׃", 17.2. "וְהָיָה הָאִישׁ אֲשֶׁר אֶבְחַר־בּוֹ מַטֵּהוּ יִפְרָח וַהֲשִׁכֹּתִי מֵעָלַי אֶת־תְּלֻנּוֹת בְּנֵי יִשְׂרָאֵל אֲשֶׁר הֵם מַלִּינִם עֲלֵיכֶם׃", 17.2. "אֱמֹר אֶל־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן וְיָרֵם אֶת־הַמַּחְתֹּת מִבֵּין הַשְּׂרֵפָה וְאֶת־הָאֵשׁ זְרֵה־הָלְאָה כִּי קָדֵשׁוּ׃", 17.3. "אֵת מַחְתּוֹת הַחַטָּאִים הָאֵלֶּה בְּנַפְשֹׁתָם וְעָשׂוּ אֹתָם רִקֻּעֵי פַחִים צִפּוּי לַמִּזְבֵּחַ כִּי־הִקְרִיבֻם לִפְנֵי־יְהוָה וַיִּקְדָּשׁוּ וְיִהְיוּ לְאוֹת לִבְנֵי יִשְׂרָאֵל׃", 17.4. "וַיִּקַּח אֶלְעָזָר הַכֹּהֵן אֵת מַחְתּוֹת הַנְּחֹשֶׁת אֲשֶׁר הִקְרִיבוּ הַשְּׂרֻפִים וַיְרַקְּעוּם צִפּוּי לַמִּזְבֵּחַ׃", 17.5. "זִכָּרוֹן לִבְנֵי יִשְׂרָאֵל לְמַעַן אֲשֶׁר לֹא־יִקְרַב אִישׁ זָר אֲשֶׁר לֹא מִזֶּרַע אַהֲרֹן הוּא לְהַקְטִיר קְטֹרֶת לִפְנֵי יְהוָה וְלֹא־יִהְיֶה כְקֹרַח וְכַעֲדָתוֹ כַּאֲשֶׁר דִּבֶּר יְהוָה בְּיַד־מֹשֶׁה לוֹ׃", 17.11. "וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן קַח אֶת־הַמַּחְתָּה וְתֶן־עָלֶיהָ אֵשׁ מֵעַל הַמִּזְבֵּחַ וְשִׂים קְטֹרֶת וְהוֹלֵךְ מְהֵרָה אֶל־הָעֵדָה וְכַפֵּר עֲלֵיהֶם כִּי־יָצָא הַקֶּצֶף מִלִּפְנֵי יְהוָה הֵחֵל הַנָּגֶף׃", 17.12. "וַיִּקַּח אַהֲרֹן כַּאֲשֶׁר דִּבֶּר מֹשֶׁה וַיָּרָץ אֶל־תּוֹך הַקָּהָל וְהִנֵּה הֵחֵל הַנֶּגֶף בָּעָם וַיִּתֵּן אֶת־הַקְּטֹרֶת וַיְכַפֵּר עַל־הָעָם׃", 17.13. "וַיַּעֲמֹד בֵּין־הַמֵּתִים וּבֵין הַחַיִּים וַתֵּעָצַר הַמַּגֵּפָה׃", | 16.16. "And Moses said unto Korah: ‘Be thou and all thy congregation before the LORD, thou, and they, and Aaron, to-morrow;", 16.17. "and take ye every man his fire-pan, and put incense upon them, and bring ye before the LORD every man his fire-pan, two hundred and fifty fire-pans; thou also, and Aaron, each his fire-pan.’", 17.2. "‘Speak unto Eleazar the son of Aaron the priest, that he take up the fire-pans out of the burning, and scatter thou the fire yonder; for they are become holy;", 17.3. "even the fire-pans of these men who have sinned at the cost of their lives, and let them be made beaten plates for a covering of the altar—for they are become holy, because they were offered before the LORD—that they may be a sign unto the children of Israel.’", 17.4. "And Eleazar the priest took the brazen fire-pans, which they that were burnt had offered; and they beat them out for a covering of the altar,", 17.5. "to be a memorial unto the children of Israel, to the end that no common man, that is not of the seed of Aaron, draw near to burn incense before the LORD; that he fare not as Korah, and as his company; as the LORD spoke unto him by the hand of Moses.", 17.11. "And Moses said unto Aaron: ‘Take thy fire-pan, and put fire therein from off the altar, and lay incense thereon, and carry it quickly unto the congregation, and make atonement for them; for there is wrath gone out from the LORD: the plague is begun.’", 17.12. "And Aaron took as Moses spoke, and ran into the midst of the assembly; and, behold, the plague was begun among the people; and he put on the incense, and made atonement for the people.", 17.13. "And he stood between the dead and the living; and the plague was stayed.", |
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4. Septuagint, Ecclesiasticus (Siracides), 50.1-50.24 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •antiochus ix (cyzicenus) Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 63 | 50.1. The leader of his brethren and the pride of his people was Simon the high priest, son of Onias,who in his life repaired the house,and in his time fortified the temple. 50.1. like an olive tree putting forth its fruit,and like a cypress towering in the clouds. 50.2. He laid the foundations for the high double walls,the high retaining walls for the temple enclosure. 50.2. Then Simon came down, and lifted up his hands over the whole congregation of the sons of Israel,to pronounce the blessing of the Lord with his lips,and to glory in his name; 50.3. In his days a cistern for water was quarried out,a reservoir like the sea in circumference. 50.4. He considered how to save his people from ruin,and fortified the city to withstand a seige. 50.5. How glorious he was when the people gathered round him as he came out of the inner sanctuary! 50.7. like the sun shining upon the temple of the Most High,and like the rainbow gleaming in glorious clouds; 50.8. like roses in the days of the first fruits,like lilies by a spring of water,like a green shoot on Lebanon on a summer day; 50.9. like fire and incense in the censer,like a vessel of hammered gold adorned with all kinds of precious stones; 50.11. When he put on his glorious robe and clothed himself with superb perfection and went up to the holy altar,he made the court of the sanctuary glorious. 50.12. And when he received the portions from the hands of the priests,as he stood by the hearth of the altar with a garland of brethren around him,he was like a young cedar on Lebanon;and they surrounded him like the trunks of palm trees, 50.13. all the sons of Aaron in their splendor with the Lords offering in their hands,before the whole congregation of Israel. 50.14. Finishing the service at the altars,and arranging the offering to the Most High, the Almighty, 50.15. he reached out his hand to the cup and poured a libation of the blood of the grape;he poured it out at the foot of the altar,a pleasing odor to the Most High, the King of all. 50.16. Then the sons of Aaron shouted,they sounded the trumpets of hammered work,they made a great noise to be heard for remembrance before the Most High. 50.17. Then all the people together made haste and fell to the ground upon their faces to worship their Lord,the Almighty, God Most High. 50.18. And the singers praised him with their voices in sweet and full-toned melody. 50.19. And the people besought the Lord Most High in prayer before him who is merciful,till the order of worship of the Lord was ended;so they completed his service. 50.21. and they bowed down in worship a second time,to receive the blessing from the Most High. 50.22. And now bless the God of all,who in every way does great things;who exalts our days from birth,and deals with us according to his mercy. 50.23. May he give us gladness of heart,and grant that peace may be in our days in Israel,as in the days of old. 50.24. May he entrust to us his mercy!And let him deliver us in our days! |
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5. Tosefta, Sotah, 13.1, 13.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •antiochus ix (cyzicenus) Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 59, 62| 13.1. "עד ימיו היה פטיש מכה בירושלים בחולו של מועד אף הוא גזר על הודאי וביטל את הדמאי לפי ששלח [לכל עיירות ישראל מצאן שאין מפרישין אלא תרומה גדולה בלבד מעשר ראשון ומעשר שני מקצתן מפרישין ומקצתן אין מפרישין אמר להם יוחנן כהן גדול הואיל ותרומה גדולה עון מיתה ותרומת מעשר טבל עון מיתה יהא אדם קורא שם לתרומה תרומת מעשר ונותנן לכהן ומעשר שני מחללו על המעות והשאר מעשר ומעשר עני] המוציא מחבירו עליו הראיה. ", 13.1. "משנבנה בית ראשון נגנז אוהל מועד ונגנז עמו [קרסיו] קרשיו ובריחיו ועמודיו ואדניו [ואעפ\"כ] שלא היו משתמשין אלא בשלחן שעשה משה ומנורה שעשה משה לא היתה צריכה שמן המשחה שקדושה הראשונה קדשה לשעתה וקדשה לעתיד לבא.", 13.5. "[שוב מעשה שנתכנסו חכמים ביבנה ויצאת בת קול ואמרה להן יש כאן אדם שראוי לרוה\"ק אלא שאין דורו זכאי לכך נתנו עיניהם בהלל הזקן וכשמת אמרו הא עניו הא חסיד תלמידו של עזרא שוב פעם אחת היו יושבין ביבנה ושמעו בת קול אומר יש כאן אדם שראוי לרוח הקדש אלא שאין הדור ראוי לכך ונתנו עיניהם בשמואל הקטן בשעת מיתתו מה היו אומרים אי עניו אי חסיד תלמידו של הלל הזקן אף הוא אמר בשעת מיתתו שמעון וישמעאל לקטלא ושאר חברוהי לחרבא ושאר עמא לביזא ועקן רברבן יהויין לאחר דינא בלשון ארמי אמרן אף על ר' יהודה בן בבא התקינו שיהיו אומרין עליו הא עניו הא חסיד תלמידו של שמואל הקטן אלא שנטרפה שעה].", | |
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6. Mishnah, Yadayim, 4.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •antiochus ix (cyzicenus) Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 62| 4.6. "אוֹמְרִים צְדוֹקִים, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם, וְסִפְרֵי הוֹמֵרִיס אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, וְכִי אֵין לָנוּ עַל הַפְּרוּשִׁים אֶלָּא זוֹ בִלְבָד. הֲרֵי הֵם אוֹמְרִים, עַצְמוֹת חֲמוֹר טְהוֹרִים וְעַצְמוֹת יוֹחָנָן כֹּהֵן גָּדוֹל טְמֵאִים. אָמְרוּ לוֹ, לְפִי חִבָּתָן הִיא טֻמְאָתָן, שֶׁלֹּא יַעֲשֶׂה אָדָם עַצְמוֹת אָבִיו וְאִמּוֹ תַּרְוָדוֹת. אָמַר לָהֶם, אַף כִּתְבֵי הַקֹּדֶשׁ לְפִי חִבָּתָן הִיא טֻמְאָתָן, וְסִפְרֵי הוֹמֵרִיס, שֶׁאֵינָן חֲבִיבִין, אֵינָן מְטַמְּאִין אֶת הַיָּדָיִם: \n", | 4.6. "The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yoha ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yoha the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands.", |
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7. Mishnah, Sotah, 9.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •antiochus ix (cyzicenus) Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 62| 9.1. "עֶגְלָה עֲרוּפָה, בִּלְשׁוֹן הַקֹּדֶשׁ, שֶׁנֶּאֱמַר (דברים כא) כִּי יִמָּצֵא חָלָל בָּאֲדָמָה וְגוֹ' וְיָצְאוּ זְקֵנֶיךָ וְשֹׁפְטֶיךָ, שְׁלשָׁה מִבֵּית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם הָיוּ יוֹצְאִין. רַבִּי יְהוּדָה אוֹמֵר חֲמִשָּׁה, שֶׁנֶּאֱמַר זְקֵנֶיךָ, שְׁנַיִם, וְשֹׁפְטֶיךָ, שְׁנַיִם, וְאֵין בֵּית דִּין שָׁקוּל, מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָד: \n", | 9.1. "[The declaration over] the heifer whose neck is to be broken must be in the holy tongue; as it is said, “If a corpse is found slain on the land … then your elders and judges shall go out” (Deuteronomy 21:1-2)--three used to go out from the high court in Jerusalem. Rabbi Judah says: five, as it is said, “Your elders” two, “and your judges” two, and there cannot be a court of an even number, they add one more.", |
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8. Mishnah, Parah, 3.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •antiochus ix (cyzicenus) Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 62| 3.5. "לֹא מָצְאוּ מִשֶּׁבַע, עוֹשִׂין מִשֵּׁשׁ, מֵחָמֵשׁ, מֵאַרְבַּע, מִשָּׁלשׁ, מִשְּׁתַּיִם וּמֵאֶחָת. וּמִי עֲשָׂאָם. הָרִאשׁוֹנָה עָשָׂה משֶׁה, וְהַשְּׁנִיָּה עָשָׂה עֶזְרָא, וְחָמֵשׁ, מֵעֶזְרָא וָאֵילָךְ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שֶׁבַע מֵעֶזְרָא וָאֵילָךְ. וּמִי עֲשָׂאָן. שִׁמְעוֹן הַצַּדִּיק וְיוֹחָנָן כֹּהֵן גָּדוֹל עָשׂוּ שְׁתַּיִם שְׁתַּיִם, אֶלְיְהוֹעֵינַי בֶּן הַקּוֹף וַחֲנַמְאֵל הַמִּצְרִי וְיִשְׁמָעֵאל בֶּן פִּיאָבִי עָשׂוּ אַחַת אֶחָת: \n", | 3.5. "If they did not find the residue of the ashes of the seven [red cows] they performed the sprinkling with those of six, of five, of four, of three, of two or of one. And who prepared these? Moses prepared the first, Ezra prepared the second, and five were prepared from the time of Ezra, the words of Rabbi Meir. But the sages say: seven from the time of Ezra. And who prepared them? Shimon the Just and Yoha the high priest prepared two; Elihoenai the son of Ha-Kof and Hanamel the Egyptian and Ishmael the son of Piabi prepared one each.", |
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9. Josephus Flavius, Jewish War, 1.65 (1st cent. CE - 1st cent. CE) Tagged with subjects: •antiochus ix (cyzicenus) Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 63 | 1.65. They also invited Antiochus, who was called Cyzicenus, to come to their assistance; whereupon he got ready, and complied with their invitation, but was beaten by Aristobulus and Antigonus; and indeed he was pursued as far as Scythopolis by these brethren, and fled away from them. So they returned back to Samaria, and shut the multitude again within the wall; and when they had taken the city, they demolished it, and made slaves of its inhabitants. |
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10. Josephus Flavius, Jewish Antiquities, 11.302-11.347, 13.275-13.279, 13.282-13.283, 13.288-13.298 (1st cent. CE - 1st cent. CE) Tagged with subjects: •antiochus ix (cyzicenus) Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 59, 62, 63, 68 | 11.302. 2. Now when John had departed this life, his son Jaddua succeeded in the high priesthood. He had a brother, whose name was Manasseh. Now there was one Sanballat, who was sent by Darius, the last king [of Persia], into Samaria. He was a Cutheam by birth; of which stock were the Samaritans also. 11.303. This man knew that the city Jerusalem was a famous city, and that their kings had given a great deal of trouble to the Assyrians, and the people of Celesyria; so that he willingly gave his daughter, whose name was Nicaso, in marriage to Manasseh, as thinking this alliance by marriage would be a pledge and security that the nation of the Jews should continue their good-will to him. 11.304. 1. About this time it was that Philip, king of Macedon, was treacherously assaulted and slain at Egae by Pausanias, the son of Cerastes, who was derived from the family of Oreste, 11.305. and his son Alexander succeeded him in the kingdom; who, passing over the Hellespont, overcame the generals of Darius’s army in a battle fought at Granicum. So he marched over Lydia, and subdued Ionia, and overran Caria, and fell upon the places of Pamphylia, as has been related elsewhere. 11.306. 2. But the elders of Jerusalem being very uneasy that the brother of Jaddua the high priest, though married to a foreigner, should be a partner with him in the high priesthood, quarreled with him; 11.307. for they esteemed this man’s marriage a step to such as should be desirous of transgressing about the marriage of [strange] wives, and that this would be the beginning of a mutual society with foreigners, 11.308. although the offense of some about marriages, and their having married wives that were not of their own country, had been an occasion of their former captivity, and of the miseries they then underwent; so they commanded Manasseh to divorce his wife, or not to approach the altar, 11.309. the high priest himself joining with the people in their indignation against his brother, and driving him away from the altar. Whereupon Manasseh came to his father-in-law, Sanballat, and told him, that although he loved his daughter Nicaso, yet was he not willing to be deprived of his sacerdotal dignity on her account, which was the principal dignity in their nation, and always continued in the same family. 11.310. And then Sanballat promised him not only to preserve to him the honor of his priesthood, but to procure for him the power and dignity of a high priest, and would make him governor of all the places he himself now ruled, if he would keep his daughter for his wife. He also told him further, that he would build him a temple like that at Jerusalem, upon Mount Gerizzini, which is the highest of all the mountains that are in Samaria; 11.311. and he promised that he would do this with the approbation of Darius the king. Manasseh was elevated with these promises, and staid with Sanballat, upon a supposal that he should gain a high priesthood, as bestowed on him by Darius, for it happened that Sanballat was then in years. 11.312. But there was now a great disturbance among the people of Jerusalem, because many of those priests and Levites were entangled in such matches; for they all revolted to Manasseh, and Sanballat afforded them money, and divided among them land for tillage, and habitations also, and all this in order every way to gratify his son-in-law. 11.313. 3. About this time it was that Darius heard how Alexander had passed over the Hellespont, and had beaten his lieutets in the battle at Granicum, and was proceeding further; whereupon he gathered together an army of horse and foot, and determined that he would meet the Macedonians before they should assault and conquer all Asia. 11.314. So he passed over the river Euphrates, and came over Taurus, the Cilician mountain, and at Issus of Cilicia he waited for the enemy, as ready there to give him battle. 11.315. Upon which Sanballat was glad that Darius was come down; and told Manasseh that he would suddenly perform his promises to him, and this as soon as ever Darius should come back, after he had beaten his enemies; for not he only, but all those that were in Asia also, were persuaded that the Macedonians would not so much as come to a battle with the Persians, on account of their multitude. 11.316. But the event proved otherwise than they expected; for the king joined battle with the Macedonians, and was beaten, and lost a great part of his army. His mother also, and his wife and children, were taken captives, and he fled into Persia. 11.317. So Alexander came into Syria, and took Damascus; and when he had obtained Sidon, he besieged Tyre, when he sent an epistle to the Jewish high priest, to send him some auxiliaries, and to supply his army with provisions; and that what presents he formerly sent to Darius, he would now send to him, and choose the friendship of the Macedonians, and that he should never repent of so doing. 11.318. But the high priest answered the messengers, that he had given his oath to Darius not to bear arms against him; and he said that he would not transgress this while Darius was in the land of the living. Upon hearing this answer, Alexander was very angry; 11.319. and though he determined not to leave Tyre, which was just ready to be taken, yet as soon as he had taken it, he threatened that he would make an expedition against the Jewish high priest, and through him teach all men to whom they must keep their oaths. 11.320. So when he had, with a good deal of pains during the siege, taken Tyre, and had settled its affairs, he came to the city of Gaza, and besieged both the city and him that was governor of the garrison, whose name was Babemeses. 11.321. 4. But Sanballat thought he had now gotten a proper opportunity to make his attempt, so he renounced Darius, and taking with him seven thousand of his own subjects, he came to Alexander; and finding him beginning the siege of Tyre, he said to him, that he delivered up to him these men, who came out of places under his dominion, and did gladly accept of him for his lord instead of Darius. 11.322. So when Alexander had received him kindly, Sanballat thereupon took courage, and spake to him about his present affair. He told him that he had a son-in-law, Manasseh, who was brother to the high priest Jaddua; and that there were many others of his own nation, now with him, that were desirous to have a temple in the places subject to him; 11.323. that it would be for the king’s advantage to have the strength of the Jews divided into two parts, lest when the nation is of one mind, and united, upon any attempt for innovation, it prove troublesome to kings, as it had formerly proved to the kings of Assyria. 11.324. Whereupon Alexander gave Sanballat leave so to do, who used the utmost diligence, and built the temple, and made Manasseh the priest, and deemed it a great reward that his daughter’s children should have that dignity; 11.325. but when the seven months of the siege of Tyre were over, and the two months of the siege of Gaza, Sanballat died. Now Alexander, when he had taken Gaza, made haste to go up to Jerusalem; 11.326. and Jaddua the high priest, when he heard that, was in an agony, and under terror, as not knowing how he should meet the Macedonians, since the king was displeased at his foregoing disobedience. He therefore ordained that the people should make supplications, and should join with him in offering sacrifice to God, whom he besought to protect that nation, and to deliver them from the perils that were coming upon them; 11.327. whereupon God warned him in a dream, which came upon him after he had offered sacrifice, that he should take courage, and adorn the city, and open the gates; that the rest should appear in white garments, but that he and the priests should meet the king in the habits proper to their order, without the dread of any ill consequences, which the providence of God would prevent. 11.328. Upon which, when he rose from his sleep, he greatly rejoiced, and declared to all the warning he had received from God. According to which dream he acted entirely, and so waited for the coming of the king. 11.329. 5. And when he understood that he was not far from the city, he went out in procession, with the priests and the multitude of the citizens. The procession was venerable, and the manner of it different from that of other nations. It reached to a place called Sapha, which name, translated into Greek, signifies a prospect, for you have thence a prospect both of Jerusalem and of the temple. 11.330. And when the Phoenicians and the Chaldeans that followed him thought they should have liberty to plunder the city, and torment the high priest to death, which the king’s displeasure fairly promised them, the very reverse of it happened; 11.331. for Alexander, when he saw the multitude at a distance, in white garments, while the priests stood clothed with fine linen, and the high priest in purple and scarlet clothing, with his mitre on his head, having the golden plate whereon the name of God was engraved, he approached by himself, and adored that name, and first saluted the high priest. 11.332. The Jews also did all together, with one voice, salute Alexander, and encompass him about; whereupon the kings of Syria and the rest were surprised at what Alexander had done, and supposed him disordered in his mind. 11.333. However, Parmenio alone went up to him, and asked him how it came to pass that, when all others adored him, he should adore the high priest of the Jews? To whom he replied, “I did not adore him, but that God who hath honored him with his high priesthood; 11.334. for I saw this very person in a dream, in this very habit, when I was at Dios in Macedonia, who, when I was considering with myself how I might obtain the dominion of Asia, exhorted me to make no delay, but boldly to pass over the sea thither, for that he would conduct my army, and would give me the dominion over the Persians; 11.335. whence it is that, having seen no other in that habit, and now seeing this person in it, and remembering that vision, and the exhortation which I had in my dream, I believe that I bring this army under the divine conduct, and shall therewith conquer Darius, and destroy the power of the Persians, and that all things will succeed according to what is in my own mind.” 11.336. And when he had said this to Parmenio, and had given the high priest his right hand, the priests ran along by him, and he came into the city. And when he went up into the temple, he offered sacrifice to God, according to the high priest’s direction, and magnificently treated both the high priest and the priests. 11.337. And when the Book of Daniel was showed him wherein Daniel declared that one of the Greeks should destroy the empire of the Persians, he supposed that himself was the person intended. And as he was then glad, he dismissed the multitude for the present; but the next day he called them to him, and bid them ask what favors they pleased of him; 11.338. whereupon the high priest desired that they might enjoy the laws of their forefathers, and might pay no tribute on the seventh year. He granted all they desired. And when they entreated him that he would permit the Jews in Babylon and Media to enjoy their own laws also, he willingly promised to do hereafter what they desired. 11.339. And when he said to the multitude, that if any of them would enlist themselves in his army, on this condition, that they should continue under the laws of their forefathers, and live according to them, he was willing to take them with him, many were ready to accompany him in his wars. 11.340. 6. So when Alexander had thus settled matters at Jerusalem, he led his army into the neighboring cities; and when all the inhabitants to whom he came received him with great kindness, the Samaritans, who had then Shechem for their metropolis, (a city situate at Mount Gerizzim, and inhabited by apostates of the Jewish nation,) seeing that Alexander had so greatly honored the Jews, determined to profess themselves Jews; 11.341. for such is the disposition of the Samaritans, as we have already elsewhere declared, that when the Jews are in adversity, they deny that they are of kin to them, and then they confess the truth; but when they perceive that some good fortune hath befallen them, they immediately pretend to have communion with them, saying that they belong to them, and derive their genealogy from the posterity of Joseph, Ephraim, and Manasseh. 11.342. Accordingly, they made their address to the king with splendor, and showed great alacrity in meeting him at a little distance from Jerusalem. And when Alexander had commended them, the Shechemites approached to him, taking with them the troops that Sanballat had sent him, and they desired that he would come to their city, and do honor to their temple also; 11.343. to whom he promised, that when he returned he would come to them. And when they petitioned that he would remit the tribute of the seventh year to them, because they did not sow thereon, he asked who they were that made such a petition; 11.344. and when they said that they were Hebrews, but had the name of Sidonians, living at Shechem, he asked them again whether they were Jews; and when they said they were not Jews, “It was to the Jews,” said he, “that I granted that privilege; however, when I return, and am thoroughly informed by you of this matter, I will do what I shall think proper.” And in this manner he took leave of the Shechenlites; 11.345. but ordered that the troops of Sanballat should follow him into Egypt, because there he designed to give them lands, which he did a little after in Thebais, when he ordered them to guard that country. 11.346. 7. Now when Alexander was dead, the government was parted among his successors, but the temple upon Mount Gerizzim remained. And if any one were accused by those of Jerusalem of having eaten things common or of having broken the Sabbath, or of any other crime of the like nature, 11.347. he fled away to the Shechemites, and said that he was accused unjustly. About this time it was that Jaddua the high priest died, and Onias his son took the high priesthood. This was the state of the affairs of the people of Jerusalem at this time. 13.275. 2. So he made an expedition against Samaria which was a very strong city; of whose present name Sebaste, and its rebuilding by Herod, we shall speak at a proper time; but he made his attack against it, and besieged it with a great deal of pains; for he was greatly displeased with the Samaritans for the injuries they had done to the people of Merissa, a colony of the Jews, and confederate with them, and this in compliance to the kings of Syria. 13.276. When he had therefore drawn a ditch, and built a double wall round the city, which was fourscore furlongs long, he set his sons Antigonus and Arisrobulna over the siege; which brought the Samaritans to that great distress by famine, that they were forced to eat what used not to be eaten, and to call for Antiochus Cyzicenus to help them, 13.277. who came readily to their assistance, but was beaten by Aristobulus; and when he was pursued as far as Scythopolis by the two brethren, he got away. So they returned to Samaria, and shut them again within the wall, till they were forced to send for the same Antiochus a second time to help them, 13.278. who procured about six thousand men from Ptolemy Lathyrus, which were sent them without his mother’s consent, who had then in a manner turned him out of his government. With these Egyptians Antiochus did at first overrun and ravage the country of Hyrcanus after the manner of a robber, for he durst not meet him in the face to fight with him, as not having an army sufficient for that purpose, but only from this supposal, that by thus harassing his land he should force Hyrcanus to raise the siege of Samaria; 13.279. but because he fell into snares, and lost many of his soldiers therein, he went away to Tripoli, and committed the prosecution of the war against the Jews to Callimander and Epicrates. 13.282. Now a very surprising thing is related of this high priest Hyrcanus, how God came to discourse with him; for they say that on the very same day on which his sons fought with Antiochus Cyzicenus, he was alone in the temple, as high priest, offering incense, and heard a voice, that his sons had just then overcome Antiochus. 13.283. And this he openly declared before all the multitude upon his coming out of the temple; and it accordingly proved true; and in this posture were the affairs of Hyrcanus. 13.288. 5. However, this prosperous state of affairs moved the Jews to envy Hyrcanus; but they that were the worst disposed to him were the Pharisees, who were one of the sects of the Jews, as we have informed you already. These have so great a power over the multitude, that when they say any thing against the king, or against the high priest, they are presently believed. 13.289. Now Hyrcanus was a disciple of theirs, and greatly beloved by them. And when he once invited them to a feast, and entertained them very kindly, when he saw them in a good humor, he began to say to them, that they knew he was desirous to be a righteous man, and to do all things whereby he might please God, which was the profession of the Pharisees also. 13.290. However, he desired, that if they observed him offending in any point, and going out of the right way, they would call him back and correct him. On which occasion they attested to his being entirely virtuous; with which commendation he was well pleased. But still there was one of his guests there, whose name was Eleazar, 13.291. a man of an ill temper, and delighting in seditious practices. This man said, “Since thou desirest to know the truth, if thou wilt be righteous in earnest, lay down the high priesthood, and content thyself with the civil government of the people,” 13.292. And when he desired to know for what cause he ought to lay down the high priesthood, the other replied, “We have heard it from old men, that thy mother had been a captive under the reign of Antiochus Epiphanes. “ This story was false, and Hyrcanus was provoked against him; and all the Pharisees had a very great indignation against him. 13.293. 6. Now there was one Jonathan, a very great friend of Hyrcanus’s, but of the sect of the Sadducees, whose notions are quite contrary to those of the Pharisees. He told Hyrcanus that Eleazar had cast such a reproach upon him, according to the common sentiments of all the Pharisees, and that this would be made manifest if he would but ask them the question, What punishment they thought this man deserved? 13.294. for that he might depend upon it, that the reproach was not laid on him with their approbation, if they were for punishing him as his crime deserved. So the Pharisees made answer, that he deserved stripes and bonds, but that it did not seem right to punish reproaches with death. And indeed the Pharisees, even upon other occasions, are not apt to be severe in punishments. 13.295. At this gentle sentence, Hyrcanus was very angry, and thought that this man reproached him by their approbation. It was this Jonathan who chiefly irritated him, and influenced him so far, 13.296. that he made him leave the party of the Pharisees, and abolish the decrees they had imposed on the people, and to punish those that observed them. From this source arose that hatred which he and his sons met with from the multitude: 13.297. but of these matters we shall speak hereafter. What I would now explain is this, that the Pharisees have delivered to the people a great many observances by succession from their fathers, which are not written in the laws of Moses; and for that reason it is that the Sadducees reject them, and say that we are to esteem those observances to be obligatory which are in the written word, but are not to observe what are derived from the tradition of our forefathers. 13.298. And concerning these things it is that great disputes and differences have arisen among them, while the Sadducees are able to persuade none but the rich, and have not the populace obsequious to them, but the Pharisees have the multitude on their side. But about these two sects, and that of the Essenes, I have treated accurately in the second book of Jewish affairs. |
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| 11. Palestinian Talmud, Sotah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 59, 68 |
| 12. Palestinian Talmud, Maaser Sheni, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •antiochus ix (cyzicenus) Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 62 |
13. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •antiochus ix (cyzicenus) Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 63| 69a. וסיפא איצטריכא ליה פושטין ומקפלין ומניחין תחת ראשיהם,פושטין ומקפלין ומניחין אותן תחת ראשיהן שמעת מינה בגדי כהונה ניתנו ליהנות בהן אמר רב פפא לא תימא תחת ראשיהן אלא אימא כנגד ראשיהן אמר רב משרשיא שמעת מינה תפילין מן הצד שפיר דמי,הכי נמי מסתברא דכנגד ראשיהן דאי סלקא דעתך תחת ראשיהן ותיפוק לי משום כלאים דהא איכא אבנט ונהי נמי דניתנו ליהנות בהן הא מתהני מכלאים,הניחא למ"ד אבנטו של כהן גדול (בשאר ימות השנה) זה הוא אבנטו של כהן הדיוט אלא למאן דאמר אבנטו של כ"ג לא זה הוא אבנטו של כהן הדיוט מאי איכא למימר,וכי תימא כלאים בלבישה והעלאה הוא דאסור בהצעה שרי והתניא (ויקרא יט, יט) לא יעלה עליך אבל אתה מותר להציעו תחתיך אבל אמרו חכמים אסור לעשות כן שמא תיכרך נימא אחת על בשרו,וכ"ת דמפסיק ליה מידי ביני ביני והאמר ר"ש בן פזי אמר ר' יהושע בן לוי אמר רבי משום קהלא קדישא שבירושלים אפי' עשר מצעות זו על גב זו וכלאים תחתיהן אסור לישן עליהן אלא לאו שמע מינה כנגד ראשיהן שמע מינה,רב אשי אמר לעולם תחת ראשיהן והא קא מתהני מכלאים בגדי כהונה קשין הן כי הא דאמר רב הונא בריה דר' יהושע האי נמטא גמדא דנרש שריא,ת"ש בגדי כהונה היוצא בהן למדינה אסור ובמקדש בין בשעת עבודה בין שלא בשעת עבודה מותר מפני שבגדי כהונה ניתנו ליהנות בהן ש"מ,ובמדינה לא והתניא בעשרים וחמשה [בטבת] יום הר גרזים [הוא] דלא למספד,יום שבקשו כותיים את בית אלהינו מאלכסנדרוס מוקדון להחריבו ונתנו להם באו והודיעו את שמעון הצדיק מה עשה לבש בגדי כהונה ונתעטף בבגדי כהונה ומיקירי ישראל עמו ואבוקות של אור בידיהן וכל הלילה הללו הולכים מצד זה והללו הולכים מצד זה עד שעלה עמוד השחר,כיון שעלה עמוד השחר אמר להם מי הללו אמרו לו יהודים שמרדו בך כיון שהגיע לאנטיפטרס זרחה חמה ופגעו זה בזה כיון שראה לשמעון הצדיק ירד ממרכבתו והשתחוה לפניו אמרו לו מלך גדול כמותך ישתחוה ליהודי זה אמר להם דמות דיוקנו של זה מנצחת לפני בבית מלחמתי,אמר להם למה באתם אמרו אפשר בית שמתפללים בו עליך ועל מלכותך שלא תחרב יתעוך עובדי כוכבים להחריבו אמר להם מי הללו אמרו לו כותיים הללו שעומדים לפניך אמר להם הרי הם מסורין בידיכם,מיד נקבום בעקביהם ותלאום בזנבי סוסיהם והיו מגררין אותן על הקוצים ועל הברקנים עד שהגיעו להר גרזים כיון שהגיעו להר גריזים חרשוהו וזרעוהו כרשינין כדרך שבקשו לעשות לבית אלהינו ואותו היום עשאוהו יו"ט,אי בעית אימא ראויין לבגדי כהונה ואי בעית אימא (תהלים קיט, קכו) עת לעשות לה' הפרו תורתך,חזן הכנסת נוטל ספר תורה ש"מ חולקין כבוד לתלמיד במקום הרב אמר אביי כולה משום כבודו דכ"ג היא,וכהן גדול עומד מכלל שהוא יושב והא אנן תנן | 69a. That mishna’s teaching highlighting the prohibition to sleep in priestly vestments b is needed for the latter clause /b of that mishna, which states: b They remove /b their priestly vestments b and fold them and place them under their heads. /b Since they are allowed to sleep on them, it must be emphasized that they may not sleep while wearing them.,The Gemara considers resolving the dilemma from the latter clause: b They remove /b their priestly vestments b and fold them and place them under their heads. /b The Gemara suggests: b Learn from this /b that b it is permitted to derive benefit from priestly vestments. Rav Pappa said: Do not say /b that the mishna means they may actually place the vestments b under their heads /b as a pillow; b rather, say /b that the mishna permits the vestments to be placed only b next to their heads. Rav Mesharshiyya said: /b Given this understanding of that mishna, one can b learn from here /b that one who places b phylacteries to the side /b of his head when he sleeps has done b well; /b there is no concern that he will turn over in his sleep and lie upon them., b So too, it is reasonable /b to say b that /b the mishna permits the vestments to be placed only b next to their heads /b and not under their heads; b as, if it could enter your mind /b to say that the mishna permits the vestments to be placed b under their heads, and I would derive /b that it is prohibited b due to /b the fact the priestly vestments contain a forbidden mixture of b diverse kinds, as /b among them b there is /b the b belt, /b which is woven from a mixture of wool and linen. b And even if /b it is assumed b that it is permitted to derive benefit from /b priestly vestments, it would still be prohibited to lie upon them because by doing so the priests would be b deriving benefit from /b a garment made of b diverse kinds. /b ,The Gemara elaborates on the preceding argument: If one claims that the mishna permits priests to sleep upon their vestments, b it works out well according to the one who said: The belt of the High Priest /b worn on Yom Kippur, which does not contain diverse kinds, b is the same as the belt of a common priest. /b According to this view, the common priest’s belt does not contain diverse kinds, and therefore it may be permitted for a priest to sleep upon it. b However, according to the one who said /b that b the High Priest’s belt /b on Yom Kippur b is not the same as the belt of a common priest, /b and that the belt of the common priest is made of diverse kinds, b what is there to say? /b How could the mishna possibly permit priests to sleep upon their vestments?, b And if you say /b that with regard to the prohibition of b diverse kinds /b only b wearing /b or b placing /b the garment b upon oneself is prohibited, but spreading them out /b and lying upon them on b is permitted, /b and as such it should be permitted for the priests to sleep upon their vestments, this is incorrect. As, b wasn’t it taught /b in a i baraita /i that the verse states: b “Neither shall there come upon you /b a garment of diverse kinds”(Leviticus 19:19), which implies: b But you are permitted to spread it beneath you /b to lie upon. This is true according to Torah law, b but the Sages said: It is prohibited to do so, lest a fiber wrap upon his flesh, /b which would lead to the transgression of the Torah prohibition., b And if you say /b that a priest could still avoid the prohibition of diverse kinds by b placing a separation between /b himself and the belt containing diverse kinds, b didn’t Rabbi Shimon ben Pazi say /b that b Rabbi Yehoshua ben Levi said /b that b Rabbi /b Yehuda HaNasi b said in the name of the holy community in Jerusalem: Even /b if there are b ten mattresses /b piled b one atop the other and /b a garment of b diverse kinds /b is placed b underneath them /b all, b it is prohibited to sleep upon them? /b This is because the rabbinic decree is applied equally to all cases irrespective of whether the original concern exists. Therefore, there can be no way for the priests to sleep upon the vestments without transgressing the prohibition of diverse kinds. b Rather, /b must one b not conclude from /b the preceding discussion that the mishna permits the vestments to be placed only b next to their heads? /b The Gemara concludes: b Learn from it /b that this is indeed so., b Rav Ashi said: Actually, /b the mishna may be understood as permitting the vestments to be placed b under their heads. /b One should not object that by doing so the priests would be b deriving benefit from /b a garment made of b diverse kinds /b because b priestly vestments, /b and specifically the belt, b are stiff, /b and therefore the prohibition of diverse kinds does not apply to them. This is b in accordance with that /b which b Rav Huna, son of Rabbi Yehoshua, said: This stiff felt [ i namta /i ], /b made of diverse kinds, that is produced b in /b the city of b Neresh, is permitted, /b since a stiff object does not wrap around the body to provide warmth, and therefore the person wearing is not considered to have derived benefit from it.,Since the mishna’s intention is uncertain, it cannot provide a clear proof for the dilemma of whether it is permitted to derive benefit from priestly vestments. The Gemara therefore suggests another proof: b Come /b and b hear /b an explicit i baraita /i concerning this issue: With regard to b priestly vestments, it is prohibited to go out to the country, /b i.e., outside the Temple, while b wearing them, but in the Temple it is permitted /b for the priests to wear them, b whether during the /b Temple b service or not during the service, due to /b the fact b that it is permitted to derive benefit from priestly vestments. Learn from this /b that it is indeed permitted.,§ The i baraita /i taught that the priestly vestments may not be worn outside the Temple. The Gemara challenges this: Is it really b not /b permitted to wear priestly vestments b in the country? Wasn’t it taught /b in another i baraita /i , in i Megillat Ta’anit /i : b The twenty-fifth of Tevet /b is known as b the day of Mount Gerizim, /b which was established as a joyful day, and therefore b eulogizing /b is b not /b permitted.,What occurred on that date? It was on that b day that the Samaritans [ i kutim /i ] requested the House of our Lord from Alexander the Macedonian in order to destroy it, and he gave it to them, /b i.e., he gave them permission to destroy it. People b came and informed /b the High Priest, b Shimon HaTzaddik, /b of what had transpired. b What did he do? He donned the priestly vestments and wrapped himself in the priestly vestments. And the nobles of the Jewish People /b were b with him, /b with b torches of fire in their hands. And all that night, these, /b the representatives of the Jewish people, b approached from this side, and those, /b the armies of Alexander and the Samaritans, b approached from that side, until dawn, /b when they finally saw one another., b When dawn arrived, /b Alexander b said to /b the Samaritans: b Who are these /b people coming to meet us? b They said to him: /b These are the b Jews who rebelled against you. When he reached Antipatris, the sun shone and /b the two camps b met each other. When /b Alexander b saw Shimon HaTzaddik, he descended from his chariot and bowed before him. /b His escorts b said to him: /b Should b an important king such as you bow to this Jew? /b He b said to them: /b I do so because b the image of this man’s face is victorious before me on my battlefields, /b i.e., when I fight I see his image going before me as a sign of victory, and therefore I know that he has supreme sanctity., b He said /b to the representatives of the Jewish people: b Why have you come? They said /b to him: b Is it possible that /b the Temple, the b house in which we pray for you and for your kingdom not to be destroyed, gentiles will /b try to b mislead you into destroying it, /b and we would remain silent and not tell you? b He said to them: Who are these /b people who want to destroy it? The Jews b said to him: /b They are b these Samaritans who stand before you. He said to them: /b If so, b they are delivered into your hands /b to deal with them as you please., b Immediately, they stabbed /b the Samaritans b in their heels and hung them from their horses’ tails and continued to drag them over the thorns and thistles until they reached Mount Gerizim. When they arrived at Mount Gerizim, /b where the Samaritans had their temple, b they plowed it over and seeded /b the area b with leeks, /b a symbol of total destruction. This was b just as they had sought to do to the House of our Lord. And they made that day a festival /b to celebrate the salvation of the Temple and the defeat of the Samaritans.,It is apparent from the i baraita /i that Shimon HaTzaddik wore the priestly vestments even outside the Temple. This would seem to be in contravention of the ruling of the other i baraita /i prohibiting this. The Gemara resolves the contradiction: b If you wish, say /b Shimon HaTzaddik did not wear a set of genuine, sanctified priestly vestments; rather, he wore garments that were b fitting to be priestly vestments /b in that they were made of the same material and design. b And if you wish, say /b instead that he indeed wore a set of genuine priestly vestments, but in times of great need, such as when one seeks to prevent the destruction of the Temple, it is permitted to violate the i halakha /i , as indicated by the verse: b “It is time to act for the Lord, they have nullified your Torah” /b (Psalms 119:126).,§ It was taught in the mishna: b The synagogue attendant takes a Torah scroll /b and gives it to the head of the synagogue, who gives it to the deputy High Priest, who gives it to the High Priest. The Gemara suggests: b Learn from here /b that b honor may be given to a student in the presence of the teacher. /b Although the High Priest is considered everyone’s teacher and master, honor was nevertheless extended to other individuals without fear of impugning the High Priest’s honor. b Abaye said: /b A proof may not be adduced from here because b the entire /b process b is for the honor of the High Priest. /b The passing of the Torah scroll to people of increasing importance demonstrates that the High Priest is considered the most important of all those present.,§ It was further taught in the mishna: b The High Priest stands /b and receives the scroll from the Deputy. b By inference, /b until that point b he /b had been b sitting. But didn’t we learn /b in a mishna: |
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14. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •antiochus ix (cyzicenus) Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 62| 18b. דאמר רב חנא בר ביזנא אמר ר"ש חסידא מאי דכתיב (זכריה ח, יט) כה אמר ה' צבאות צום הרביעי וצום החמישי וצום השביעי וצום העשירי יהיה לבית יהודה לששון ולשמחה קרי להו צום וקרי להו ששון ושמחה בזמן שיש שלום יהיו לששון ולשמחה אין שלום צום,אמר רב פפא הכי קאמר בזמן שיש שלום יהיו לששון ולשמחה יש גזרת המלכות צום אין גזרת המלכות ואין שלום רצו מתענין רצו אין מתענין,אי הכי ט"ב נמי אמר רב פפא שאני ט' באב הואיל והוכפלו בו צרות דאמר מר בט' באב חרב הבית בראשונה ובשניה ונלכדה ביתר ונחרשה העיר,תניא אמר ר"ש ארבעה דברים היה ר"ע דורש ואני אין דורש כמותו צום הרביעי זה ט' בתמוז שבו הובקעה העיר שנאמר (ירמיהו נב, ו) (ברביעי) בתשעה לחדש ויחזק הרעב בעיר ולא היה לחם לעם הארץ ותבקע העיר ואמאי קרי ליה רביעי רביעי לחדשים,צום החמישי זה תשעה באב שבו נשרף בית אלהינו ואמאי קרי ליה חמישי חמישי לחדשים צום השביעי זה ג' בתשרי שבו נהרג גדליה בן אחיקם ומי הרגו ישמעאל בן נתניה הרגו ללמדך ששקולה מיתתן של צדיקים כשריפת בית אלהינו ואמאי קרי ליה שביעי שביעי לחדשים,צום העשירי זה עשרה בטבת שבו סמך מלך בבל על ירושלים שנאמר (יחזקאל כד, א) ויהי דבר ה' אלי בשנה התשיעית בחדש העשירי בעשור לחדש לאמר בן אדם כתב לך את שם היום את עצם היום הזה סמך מלך בבל אל ירושלם ואמאי קרי ליה עשירי עשירי לחדשים והלא היה ראוי זה לכתוב ראשון ולמה נכתב כאן כדי להסדיר חדשים כתיקנן,ואני איני אומר כן אלא צום העשירי זה חמשה בטבת שבו באת שמועה לגולה שהוכתה העיר שנאמר (יחזקאל לג, כא) ויהי בשתי עשרה שנה בעשירי בחמשה לחדש לגלותנו בא אלי הפליט מירושלם לאמר הוכתה העיר ועשו יום שמועה כיום שריפה,ונראין דברי מדבריו שאני אומר על ראשון ראשון ועל אחרון אחרון והוא אומר על ראשון אחרון ועל אחרון ראשון אלא שהוא מונה לסדר חדשים ואני מונה לסדר פורעניות,איתמר רב ורבי חנינא אמרי בטלה מגילת תענית רבי יוחנן וריב"ל אמרי לא בטלה מגילת תענית,רב ורבי חנינא אמרי בטלה מגילת תענית הכי קאמר בזמן שיש שלום יהיו לששון ולשמחה אין שלום צום והנך נמי כי הני,רבי יוחנן ורבי יהושע בן לוי אמרי לא בטלה מגילת תענית הני הוא דתלינהו רחמנא בבנין בהמ"ק אבל הנך כדקיימי קיימי,מתיב רב כהנא מעשה וגזרו תענית בחנוכה בלוד וירד ר"א ורחץ ורבי יהושע וסיפר ואמרו להם צאו והתענו על מה שהתעניתם,א"ר יוסף שאני חנוכה דאיכא מצוה א"ל אביי ותיבטיל איהי ותיבטל מצותה,אלא אמר רב יוסף שאני חנוכה דמיפרסם ניסא,מותיב רב אחא בר הונא בתלתא בתשרי בטילת אדכרתא מן שטרייא שגזרה מלכות יון גזרה שלא להזכיר שם שמים על פיהם וכשגברה מלכות חשמונאי ונצחום התקינו שיהו מזכירין שם שמים אפילו בשטרות וכך היו כותבים בשנת כך וכך ליוחנן כהן גדול לאל עליון,וכששמעו חכמים בדבר אמרו למחר זה פורע את חובו ונמצא שטר מוטל באשפה וביטלום ואותו היום עשאוהו יו"ט ואי סלקא דעתך בטלה מגילת תענית קמייתא בטול אחרנייתא מוסיפין,הכא במאי עסקינן בזמן שבית המקדש קיים | 18b. b As Rav Ḥana bar Bizna said /b that b Rabbi Shimon Ḥasida said: What is /b the meaning of that b which is written: “Thus said the Lord of hosts: The fast of the fourth month, and the fast of the fifth, and fast of the seventh, and the fast of the tenth, shall become times of joy and gladness, /b and cheerful seasons, b to the house of Judah” /b (Zechariah 8:19). b It calls them /b days of b “fast” and it calls them /b “times of b joy and gladness.” /b How so? b When there is peace /b in the world, b they will be /b times of b joy and gladness, /b on which eulogies and fasting are forbidden; but when b there is no peace, /b they are days of b fasting. /b In a time when there is no peace, why are messengers not sent out also for the fourth and tenth months, so that people can know when to observe the fasts?, b Rav Pappa said /b that b this is what it is saying: When there is peace /b in the world and the Temple is standing, these days b will be /b times of b joy and gladness; /b when b there is persecution /b and troubles for the Jewish people, they are days of b fasting; /b and when b there is no persecution but /b still b no peace, /b neither particular troubles nor consolation for Israel, the i halakha /i is as follows: If people b wish, they fast, /b and if b they wish, they do not fast. /b Since there is no absolute obligation to fast, messengers are not sent out for these months.,The Gemara asks: b If so, the Ninth of Av /b should b also /b be like the other fast days, that sometimes it is observed and sometimes not, depending upon the wishes of the community at the time. Why does the mishna state that messengers go out for the month of Av? b Rav Pappa said: The Ninth of Av is different, since the calamities /b that occurred on that day b were multiplied. As the Master said: On the Ninth of Av the Temple was destroyed, /b both b the first /b one b and the second /b one; on this day the city of b Beitar was captured; /b and on this day b the city /b of Jerusalem b was plowed /b over by the enemies of the Jewish people, as a sign that it would never be rebuilt. Consequently, the fast of the Ninth of Av is obligatory, and not optional like the other fasts. Messengers are consequently sent out so that people will know when to fast.,§ The Sages disagreed about the fasts alluded to in the words of the prophet, as b it is taught /b in a i baraita /i . b Rabbi Shimon said: Rabbi Akiva would expound four verses, but I would not expound /b the texts b as he did. /b One of the disputes relates to the fasts mentioned by Zechariah. Rabbi Akiva would expound the verse as follows: b “The fast of the fourth,” this is the ninth of Tammuz, on which the city /b of Jerusalem b was breached, as it is stated: “And in the fourth month, on the ninth day of the month, the famine was severe in the city, so that there was no bread for the people of the land. Then the city was breached” /b (Jeremiah 52:6–7). b And why does /b the prophet b call it /b the fast of the b fourth? /b Because it is in Tammuz, b the fourth of the months /b when counting from Nisan., b “The fast of the fifth,” this is the Ninth of Av, on which the Temple of our Lord was burnt. And why does he call it /b the fast of the b fifth? /b Because it falls in the b fifth of the months. “The fast of the seventh,” this is the third of Tishrei, on which Gedaliah, son of Ahikam, was killed. And who killed him? Ishmael, son of Nethaniah, killed him /b (see II Kings 25:25; Jeremiah, chapter 41). The Sages established a fast to commemorate Gedaliah’s death b to teach you that the death of the righteous is equivalent to the burning of the Temple of our Lord. And why did /b the prophet b call it /b the fast of the b seventh? /b Because Tishrei is the b seventh of the months. /b , b “The fast of the tenth,” This is the tenth of Tevet, on which the king of Babylonia laid siege to Jerusalem, as it is stated: “And in the ninth year, in the tenth month, on the tenth day of the month, the word of the Lord came to me, saying: Son of man, write the name of the day, of this same day: The king of Babylonia has laid siege to Jerusalem on this very day” /b (Ezekiel 24:1–2). b And why did he call it /b the fast of the b tenth? /b Because it is in Tevet, which is b the tenth of the months. Wouldn’t it have been fitting to write /b this fast b first, /b as the series of events began with the laying of the siege. b Why was /b it b written here /b at the end of the list? This was done b in order to list the months in /b their b proper /b order, as the prophet began with the fourth month and ended with the tenth month. This is the statement of Rabbi Akiva.,Rabbi Shimon disagreed and said: b I do not say this, but rather /b I expound the verse as follows: b “The fast of the tenth,” this is the fifth of Tevet, on which the report reached the Diaspora that the city had been smitten, as it is stated: “And it came to pass in the twelfth year of our exile, in the tenth month, on the fifth day of the month, that one that had escaped out of Jerusalem came to me, saying: The city is smitten” /b (Ezekiel 33:21); b and they made the day of the report /b of the destruction b like the day of the /b actual b burning /b and decreed a fast on that day.,And Rabbi Shimon added: b And my statement seems /b more convincing b than his statement, as I say about the first /b fast mentioned by the prophet that it marks the event that took place b first, and about the last /b fast that it marks the event that took place b last. /b According to Rabbi Shimon, the fasts are listed in accordance with the chronological order of the events. b But he, /b Rabbi Akiva, b says about the first /b fast mentioned by the prophet that it marks the event that took place b last, and about the last /b fast mentioned that it marks the event that took place b first, only that he lists /b the fasts b in the order of the months, whereas I list /b them also b in the order of the calamities /b that they mark.,§ b It was stated /b that the Sages disagreed about the following matter: b Rav and Rabbi Ḥanina /b both b say: i Megillat Ta’anit /i , /b a listing of days on which fasting and eulogizing are forbidden, b has been nullified, /b as in the present period of exile there is no reason to celebrate the joyous events that these days commemorate. b Rabbi Yoḥa and Rabbi Yehoshua ben Levi say: i Megillat Ta’anit /i has not been nullified. /b ,The Gemara explains: b Rav and Rabbi Ḥanina say /b that b i Megillat Ta’anit /i has been nullified. This is what /b the prophet b is saying: At a time when there is peace /b in the world, the dates listed b will be /b times of b joy and gladness, /b on which eulogies and fasting are forbidden; but when b there is no peace, /b they are days of b fasting. And those /b days mentioned in i Megillat Ta’anit /i b are also like these /b days of fasting, that is to say, the days of joy listed in i Megillat Ta’anit /i are also nullified when there is no peace., b Rabbi Yoḥa and Rabbi Yehoshua ben Levi say /b that b i Megillat Ta’anit /i has not been nullified, /b and they reason as follows: b It was those /b fast days mentioned in the Bible b that the Merciful One makes contingent on the building of the Temple, but these /b festive days listed in i Megillat Ta’anit /i b remain as they were /b and have not been nullified., b Rav Kahana raised an objection /b against Rav and Rabbi Ḥanina from a i baraita /i : b There was an incident and /b the Sages b decreed a fast on Hanukkah in Lod, and Rabbi Eliezer went down /b on that day b and bathed /b in the bathhouse b and Rabbi Yehoshua went down and cut /b his hair to show that they did not accept the fast. Furthermore, these two Sages b said to /b the others: b Go out and fast /b another fast as an act of penitence b for what you have /b already b fasted, /b as the days of Hanukkah are days of joy, on which fasting is forbidden. Hanukkah is one of the Festivals listed in i Megillat Ta’anit /i . Even after the destruction of the Temple Hanukkah is celebrated, demonstrating that i Megillat Ta’anit /i has not been nullified., b Rav Yosef said: Hanukkah is different, as there is the mitzva /b of lighting candles, and so, unlike the other days listed in i Megillat Ta’anit /i , the festival of Hanukkah was not nullified. b Abaye said to him: /b What is this argument? b Let /b Hanukkah b itself be nullified, and let its mitzva /b of lighting candles b be nullified /b with it., b Rather, Rav Yosef /b retracted his previous explanation and b said: Hanukkah is different, as its miracle is well known, /b and it has become so widely accepted by all the Jewish people that it would be inappropriate to nullify it., b Rav Aḥa bar Huna raised an objection: /b It is stated in i Megillat Ta’anit /i : b On the third of Tishrei the /b ordice requiring the b mention /b of God’s name b in /b legal b documents was abolished, /b and on that day fasting is forbidden. b For the kingdom of Greece had issued a decree /b against the Jews b forbidding them to mention the name of Heaven on their lips. When the Hasmonean kingdom became strong and defeated /b the Greeks, b they instituted that people should mention the name of Heaven even in their /b legal b documents. And therefore they would write: In year such and such of Yoḥa the High Priest of the God Most High. /b , b And when the Sages heard about this they said: Tomorrow this one, /b the borrower, b will repay his debt, /b the lender will no longer need to save the loan document, b the document will be cast on a dunghill, /b and the name of Heaven written there will come to disgrace. b And /b so b they annulled /b the ordice to mention God’s name in documents, b and they made that day into a Festival. And if it enters your mind /b to say that b i Megillat Ta’anit /i has been nullified, /b can you say that b the first /b prohibitions against fasting b they annulled, and /b then b later /b ones b were added? /b ,The Gemara answers: b With what are we dealing here? /b This is referring to a time b when the Temple was standing /b and all the days listed in i Megillat Ta’anit /i were in force. From time to time new days of commemoration were added. When the i amora’im /i stated that i Megillat Ta’anit /i was nullified they were referring to the time after the destruction of the Temple. |
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15. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •antiochus ix (cyzicenus) Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 62| 29a. והשקיף בה שתים ושלש שעות ולא העלוהו,אמאי לא העלוהו והאמר רב יהודה אמר רב טעה בכל הברכות כלן אין מעלין אותו בברכת הצדוקים מעלין אותו חיישינן שמא מין הוא,שאני שמואל הקטן דאיהו תקנה,וניחוש דלמא הדר ביה אמר אביי גמירי טבא לא הוי בישא,ולא והכתיב (יחזקאל יח, כד) ובשוב צדיק מצדקתו ועשה עול ההוא רשע מעיקרו אבל צדיק מעיקרו לא,ולא והא תנן אל תאמין בעצמך עד יום מותך שהרי יוחנן כ"ג שמש בכהונה גדולה שמנים שנה ולבסוף נעשה צדוקי,אמר אביי הוא ינאי הוא יוחנן רבא אמר ינאי לחוד ויוחנן לחוד ינאי רשע מעיקרו ויוחנן צדיק מעיקרו הניחא לאביי אלא לרבא קשיא,אמר לך רבא צדיק מעיקרו נמי דלמא הדר ביה אי הכי אמאי לא אסקוהו,שאני שמואל הקטן דאתחיל בה דאמר רב יהודה אמר רב ואיתימא רבי יהושע בן לוי לא שנו אלא שלא התחיל בה אבל התחיל בה גומרה:,הני שבע דשבתא כנגד מי א"ר חלפתא בן שאול כנגד שבעה קולות שאמר דוד על המים,הני תשע דר"ה כנגד מי א"ר יצחק דמן קרטיגנין כנגד תשעה אזכרות שאמרה חנה בתפלתה דאמר מר בראש השנה נפקדה שרה רחל וחנה,הני עשרים וארבע דתעניתא כנגד מי א"ר חלבו כנגד כ"ד רננות שאמר שלמה בשעה שהכניס ארון לבית קדשי הקדשים אי הכי כל יומא נמי נמרינהו אימת אמרינהו שלמה ביומא דרחמי אנן נמי ביומא דרחמי אמרי להו:,רבי יהושע אומר מעין שמנה עשרה: מאי מעין שמנה עשרה רב אמר מעין כל ברכה וברכה ושמואל אמר הביננו ה' אלהינו לדעת דרכיך ומול את לבבנו ליראתך ותסלח לנו להיות גאולים ורחקנו ממכאובינו ודשננו בנאות ארצך ונפוצותינו מארבע תקבץ והתועים על דעתך ישפטו ועל הרשעים תניף ידיך וישמחו צדיקים בבנין עירך ובתקון היכלך ובצמיחת קרן לדוד עבדך ובעריכת נר לבן ישי משיחך טרם נקרא אתה תענה ברוך אתה ה' שומע תפלה,לייט עלה אביי אמאן דמצלי הביננו,אמר רב נחמן אמר שמואל כל השנה כולה מתפלל אדם הביננו חוץ ממוצאי שבת וממוצאי ימים טובים מפני שצריך לומר הבדלה בחונן הדעת,מתקיף לה רבה בר שמואל ונימרה ברכה רביעית בפני עצמה מי לא תנן ר"ע אומר אומרה ברכה רביעית בפני עצמה ר' אליעזר אומר בהודאה,אטו כל השנה כולה מי עבדינן כר' עקיבא דהשתא נמי נעביד כל השנה כולה מאי טעמא לא עבדינן כר"ע תמני סרי תקון תשסרי לא תקון הכא נמי שבע תקון תמני לא תקון,מתקיף לה מר זוטרא ונכללה מכלל הביננו ה' אלהינו המבדיל בין קדש לחול קשיא:,אמר רב ביבי בר אביי כל השנה כולה מתפלל אדם הביננו חוץ מימות הגשמים מפני שצריך לומר שאלה בברכת השנים מתקיף לה מר זוטרא ונכללה מכלל ודשננו בנאות ארצך ותן טל ומטר,אתי לאטרודי אי הכי הבדלה בחונן הדעת נמי אתי לאטרודי,אמרי התם כיון דאתיא בתחלת צלותא לא מטריד הכא כיון דאתיא באמצע צלותא מטריד,מתקיף לה רב אשי ונימרה בשומע תפלה דא"ר תנחום אמר רב אסי טעה ולא הזכיר גבורות גשמים בתחיית המתים מחזירין אותו שאלה בברכת השנים אין מחזירין אותו מפני שיכול לאומרה בשומע תפלה והבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס טעה שאני:,גופא א"ר תנחום אמר רב אסי טעה ולא הזכיר גבורות גשמים בתחיית המתים מחזירין אותו שאלה בברכת השנים אין מחזירין אותו מפני שיכול לאומרה בשומע תפלה והבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס,מיתיבי טעה ולא הזכיר גבורות גשמים בתחיית המתים מחזירין אותו שאלה בברכת השנים מחזירין אותו והבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס,ל"ק הא ביחיד הא בצבור,בצבור מ"ט לא משום דשמעה משליח צבור אי הכי האי מפני שיכול לאומרה בשומע תפלה מפני ששומע משליח צבור מיבעי ליה,אלא אידי ואידי ביחיד ול"ק הא דאדכר קודם שומע תפלה | 29a. b and scrutinized it, /b in an attempt to remember the blessing for b two or three hours, and they did not remove him /b from serving as prayer leader.,The Gemara asks: b Why did they not remove him? Didn’t Rav Yehuda say /b that b Rav said: /b One who was serving as the prayer leader before the congregation and b erred in /b reciting b any of the blessings, they do not remove him /b from serving as the prayer leader. However, one who erred while reciting b the blessing of the heretics they remove him, /b as b we suspect that perhaps he is a heretic /b and intentionally omitted the blessing to avoid cursing himself. Why, then, did they not remove Shmuel HaKatan?,The Gemara answers: b Shmuel HaKatan is different because he instituted /b this blessing and there is no suspicion of him.,The Gemara continues: b Let us suspect /b that b perhaps he reconsidered /b and, although he had been righteous, he had a change of heart? b Abaye said: We learned /b through tradition that a b good /b person b does not become wicked. /b ,The Gemara challenges this: b And /b does he b not /b become wicked? b Isn’t it /b explicitly b written: “And when the righteous one returns from his righteousness and does wicked /b like all of the abominations that the wicked one has done, will he live? All of the righteous deeds that he has done will not be remembered given the treachery that he has carried out, and in his sin that he has transgressed, for these he shall die” (Ezekiel 18:24)? Abaye responds: b That /b verse refers to a righteous individual who was b initially wicked /b and repented, but ultimately returned to his evil ways. b However, one who is initially righteous /b does b not /b become wicked.,The Gemara asks: b And /b does he b not /b become wicked? b Didn’t we learn /b in a mishna: b Do not be sure of yourself until the day you die, as Yoḥa the High Priest served in the High Priesthood for eighty years and ultimately became a Sadducee. /b Even one who is outstanding in his righteousness can become a heretic., b Abaye responded: He is Yannai he is Yoḥa. /b In other words, from its inception, the entire Hasmonean dynasty had the same positive attitude toward the Sadducees, and there was no distinction between Yoḥa Hyrcanus and Alexander Yannai. Yoḥa the High Priest had Sadducee leanings from the outset. b Rava said: Yannai is distinct and Yoḥa is distinct. /b They did not share the same position in this regard. b Yannai was wicked from the outset and Yoḥa was righteous from the outset. /b If so, b it works out well according to Abaye’s /b opinion; b however, according to Rava’s /b opinion, b it is difficult. /b How could Yoḥa, a righteous individual, have changed and turned wicked?,The Gemara responds: b Rava /b could have b said to you: /b There is b also /b room for concern b that one who is righteous from the outset will perhaps reconsider /b and turn wicked, as was the case with Yoḥa the High Priest. b If so, /b the original question is difficult: b Why did they not remove /b Shmuel HaKatan from serving as the prayer leader?,The Gemara answers: The case of b Shmuel HaKatan is different, as he began /b reciting the blessing of the heretics and while reciting it he became confused and forgot the end of the blessing. Consequently, he was not suspected of heretical leanings. Indeed, b Rav Yehuda said /b that b Rav, and some say /b that b Rabbi Yehoshua ben Levi, said: They only taught /b that one who errs while reciting the blessing of the heretics is removed in a case b where he did not begin /b reciting b it. But /b if he b began /b reciting b it, /b then we allow him to collect his thoughts b and finish /b reciting b it. /b ,To this point, the Gemara discussed allusions to the nineteen blessings that constitute the weekday i Amida /i prayer. The Gemara asks: b Corresponding to what /b were b these seven /b blessings b of /b the b Shabbat /b i Amida /i prayer instituted? The Gemara answers: b Rabbi Ḥalafta ben Shaul said: Corresponding to the seven “voices” which David mentioned on the waters; /b in other words, the seven times that “the voice of God” is mentioned in Psalms 29, which served as the source for the weekday prayer.,The Gemara asks further: b Corresponding to what /b were b these nine /b blessings b of /b the b Rosh HaShana /b additional prayer instituted? b Rabbi Yitzḥak of Kartignin said: /b They b correspond to the nine mentions of God’s name that Hannah said in her prayer /b (I Samuel 2:10). The connection between Hannah’s prayer and Rosh HaShana is based on what b the Master said: On Rosh HaShana, Sarah, Rachel, and Hannah were remembered /b and the divine decree that they would conceive their sons was issued.,The Gemara continues: b Corresponding to what /b were b these twenty-four /b blessings b of /b the i Amida /i prayer of b the fast /b days instituted? b Rabbi Ḥelbo said: /b They b correspond to the twenty-four “songs” that Solomon said when he brought the ark into the Holy of Holies /b during the dedication of the Temple, as there are twenty-four expressions of song, prayer, and supplication there (I Kings 8). The Gemara asks: b If so, then let us say these /b twenty-four blessing b every day. /b The Gemara answers: b When did Solomon say them? On a day of /b supplication for b mercy. We, too, say them on a day of /b supplication for b mercy. /b ,We learned in the mishna that b Rabbi Yehoshua says /b that each day one recites b an abridged /b version of the prayer of b eighteen blessings. /b The Gemara asks: b What /b is the b abridged /b version of the prayer of b eighteen blessings? /b There are different opinions. b Rav said: /b One recites b an abridged /b version b of each and every blessing. Shmuel said: /b An abridged version of the prayer of eighteen blessings refers to a blessing composed specifically to be recited in place of the thirteen middle blessings. It contains references to each of the thirteen middle blessings. The formula for that blessing is: b Grant us understanding, Lord our God, to know Your ways, and sensitize our hearts so that we may revere You, and forgive us so that we may be redeemed, and keep us far from our suffering, and satisfy us with the pastures of Your land, and gather our scattered /b people b from the four /b corners of the earth, b and those who go astray shall be judged according to Your will, and raise Your hand against the wicked, and may the righteous rejoice in the rebuilding of Your city, and the restoration of Your Sanctuary, and in the flourishing of Your servant David, and in establishing a light for Your Messiah, son of Yishai. Before we call, may You answer. Blessed are You, Lord, Who listens to prayer.” /b ,Although Shmuel mentioned this abridged prayer, b Abaye would curse anyone who recited /b the prayer: b Grant us understanding, /b as he held that one may recite it only in exigent circumstances (Rabbi Ḥael, i Me’iri /i ).,The Gemara further restricts the occasions when one may recite the abridged prayer. b Rav Naḥman said /b that b Shmuel said: One may recite: Grant us understanding throughout the entire year, except for /b in the evening prayer at b the conclusion of Shabbat and at the conclusion of Festivals, because he must recite /b the prayer of b distinction [ i havdala /i ] in /b the blessing: b Who graciously grants knowledge. /b , b Rabba bar Shmuel strongly objects to this: /b After reciting the three initial blessings, b let us say /b i havdala /i b as an independent fourth blessing, /b and afterwards recite the prayer of b Grant us understanding. /b This is feasible. b Didn’t we learn /b in a mishna that b Rabbi Akiva says: He says /b i havdala /i b as an independent fourth blessing? Rabbi Eliezer says: /b He says i havdala /i b in /b the blessing of b thanksgiving. /b ,The Gemara responds: b Do we practice in accordance with /b the opinion of b Rabbi Akiva throughout the entire year /b regarding this issue, b that we will also practice /b this way b now? Throughout the entire year, what is the reason that we do not practice in accordance with /b the opinion of b Rabbi Akiva? /b Because b they instituted eighteen /b blessings, b they did not institute nineteen. Here too, they instituted seven /b blessings, b they did not institute eight. /b Therefore, the possibility to recite i havdala /i as an independent fourth blessing is rejected., b Mar Zutra strongly objects to this: Let us include /b i havdala /i in the b framework /b of the abridged blessing: b Grant us understanding, Lord our God, Who distinguishes between sacred and profane. /b No response was offered to this objection, and it remains b difficult. /b , b Rav Beivai bar Abaye said: /b There is an additional restriction that applies to the abridged prayer. b One may recite Grant us understanding throughout the entire year, except during the rainy season, because he must recite the request /b for rain b in the blessing of the years. Mar Zutra strongly objects to this: Let us include /b the request for rain in the b framework /b of the abridged blessing: b And satisfy us with the pastures of Your land, and grant dew and rain. /b ,The Gemara responds: That is unfeasible, as he will b become confused /b by introducing a new element to the standard formula of the blessing. The Gemara asks: b If so, by /b introducing b i havdala /i in /b the framework of the abridged blessing in the section alluding to the blessing, b Who graciously grants knowledge, /b he will b also become confused. /b Why did the Gemara fail to respond to Mar Zutra’s strong objection with regard to i havdala /i in that manner?,The Gemara answers: b They say /b that these cases are different: b There, /b regarding i havdala /i , b since /b the introduction of the new element b comes at the beginning of the prayer, he will not /b become b confused. Here, since /b the request for rain b comes in the middle of the prayer, he will /b become b confused. /b , b Rav Ashi strongly objects to this: /b If so, b let us say /b the request for rain b in /b the framework of the abridged blessing in the section alluding to the blessing b Who listens to prayer. As Rabbi Tanḥum said /b that b Rav Asi said: One who erred and did not mention the might of the rains /b in the blessing on b the revival of the dead, we require him to return /b to the beginning of the prayer and repeat it. However, one who erred and failed to recite b the request /b for rain b in /b the ninth blessing of the i Amida /i , b the blessing of the years, we do not require him to return /b to the beginning of the prayer and repeat it b because he can recite it in /b the blessing b Who listens to prayer. And /b one who erred and failed to recite b i havdala /i in /b the blessing b Who graciously grants knowledge, we do not require him to return /b to the beginning of the prayer and repeat it, b as he can recite /b i havdala /i b over the cup /b of wine. One can ask for rain in the blessing Who listens to prayer, and, consequently, can introduce it at the end of the abridged blessing without becoming confused. The Gemara responds: b One who erred is different, /b and only then does he have the option to ask for rain in the blessing Who listens to prayer. i Ab initio /i , the request for rain may not be inserted there.,The statement that Rabbi Tanḥum said that Rav Asi said was incidental to the previous discussion. The Gemara attempts to understand b the matter itself. Rabbi Tanḥum said /b that b Rav Asi said: One who erred and did not mention the might of the rains /b in the blessing on b the revival of the dead, we require him to return /b to the beginning of the prayer and repeat it. However, one who erred and failed to recite b the request /b for rain b in the blessing of the years, we do not require him to return /b to the beginning of the prayer and repeat it b because he can recite it in /b the blessing b Who listens to prayer. And /b one who erred and failed to recite b i havdala /i in /b the blessing b Who graciously grants knowledge, we do not require him to return /b to the beginning of the prayer and repeat it, b as he can recite /b i havdala /i b over the cup /b of wine.,The Gemara b raised an objection /b based on what was taught in the i Tosefta /i : b One who erred and did not mention the might of the rains /b in the blessing on b the revival of the dead, we require him to return /b to the beginning of the prayer and repeat it. One who erred and failed to recite b the request /b for rain b in the blessing of the years, we require him to return /b to the beginning of the prayer and repeat it. However, one who erred and failed to recite b i havdala /i in /b the blessing b Who graciously grants knowledge, we do not require him to return /b to the beginning of the prayer and repeat it, b as he can recite /b i havdala /i b over the cup /b of wine. The i Tosefta /i contradicts the statement of Rabbi Tanḥum with regard to one who erred and failed to recite the request for rain in the blessing of the years.,The Gemara responds: b This is not difficult. This /b case, where we require him to return to the beginning of the prayer and repeat it, refers to a situation where he is praying b as an individual. /b While b that /b case, where we do not require him to return to the beginning of the prayer and repeat it, refers to a situation where he is praying b as /b part of b a congregation. /b ,The Gemara raises a difficulty: When praying b as /b part of b a congregation, what is the reason /b that he need b not /b need return to the beginning of the prayer and repeat it? b Because /b he can fulfill his obligation b when he hears it from the communal prayer leader /b in the repetition of the i Amida /i prayer. b If so, /b Rabbi Tanḥum’s formulation is imprecise. b That /b which he said that he need not return to the beginning of the prayer and repeat it b because he can recite it in /b the blessing: b Who listens to prayer, should have been: Because he hears it from the communal prayer leader. /b This proves that the attempt to rebuff the challenge from the i Tosefta /i to Rabbi Tanḥum was incorrect.,Rather, both b this /b statement of Rabbi Tanḥum b and that /b statement in the i Tosefta /i refer to one praying b as an individual, and it is, /b nevertheless, b not difficult. This /b case, where we do not require him to return to the beginning of the prayer and repeat it, refers to a case where b he recalls /b his error b before /b he reaches the blessing: b Who listens to prayer, /b in which case he can ask for rain in that blessing. |
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| 16. Megillat Ta‘Anit (Scroll of Fasting), Scholion O, None Tagged with subjects: •antiochus ix (cyzicenus) Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 63 |
| 17. Megillat Ta‘Anit (Scroll of Fasting), Scroll, None Tagged with subjects: •antiochus ix (cyzicenus) Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 63 |
| 18. Anon., Midrash On Song of Songs, 5 Tagged with subjects: •antiochus ix (cyzicenus) Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 59, 68 |
| 19. Megillat Ta‘Anit (Scroll of Fasting), Scholion P, None Tagged with subjects: •nan Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 63 |
