1. Septuagint, Tobit, 8.10, 11.14, 13.1 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •apocrypha and pseudepigrapha, tobit •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing •apocrypha and pseudepigrapha Found in books: Hayes (2022) 295; Reif (2006) 123 | 8.10. with the thought, "Perhaps he too will die." 11.14. Then he saw his son and embraced him, and he wept and said, "Blessed art thou, O God, and blessed is thy name for ever, and blessed are all thy holy angels. 13.1. Then Tobit wrote a prayer of rejoicing, and said:"Blessed is God who lives for ever,and blessed is his kingdom. |
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2. Hebrew Bible, Deuteronomy, 6.4-6.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •apocrypha and pseudepigrapha Found in books: Reif (2006) 108, 123| 6.4. "שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃", 6.5. "וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃", 6.6. "וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃", 6.7. "וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃", 6.8. "וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃", 6.9. "וּכְתַבְתָּם עַל־מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃", | 6.4. "HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.", 6.5. "And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.", 6.6. "And these words, which I command thee this day, shall be upon thy heart;", 6.7. "and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.", 6.8. "And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes.", 6.9. "And thou shalt write them upon the door-posts of thy house, and upon thy gates.", |
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3. Hebrew Bible, Exodus, 34.27 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •apocrypha and pseudepigrapha, ben sira •apocrypha and pseudepigrapha, as ‘external books’ Found in books: Hayes (2022) 278| 34.27. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כְּתָב־לְךָ אֶת־הַדְּבָרִים הָאֵלֶּה כִּי עַל־פִּי הַדְּבָרִים הָאֵלֶּה כָּרַתִּי אִתְּךָ בְּרִית וְאֶת־יִשְׂרָאֵל׃", | 34.27. "And the LORD said unto Moses: ‘Write thou these words, for after the tenor of these words I have made a covet with thee and with Israel.’", |
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4. Hebrew Bible, Genesis, 5.20-5.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •apocrypha and pseudepigrapha, 1 enoch •apocrypha and pseudepigrapha, enoch traditions •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing Found in books: Hayes (2022) 291| 5.21. "וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־מְתוּשָׁלַח׃", 5.22. "וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃", 5.23. "וַיְהִי כָּל־יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה׃", 5.24. "וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃", | 5.20. "And all the days of Jared were nine hundred sixty and two years; and he died. .", 5.21. "And Enoch lived sixty and five years, and begot Methuselah.", 5.22. "And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters.", 5.23. "And all the days of Enoch were three hundred sixty and five years.", 5.24. "And Enoch walked with God, and he was not; for God took him.", |
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5. Hebrew Bible, Nehemiah, 9.5 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •apocrypha and pseudepigrapha Found in books: Reif (2006) 123| 9.5. "וַיֹּאמְרוּ הַלְוִיִּם יֵשׁוּעַ וְקַדְמִיאֵל בָּנִי חֲשַׁבְנְיָה שֵׁרֵבְיָה הוֹדִיָּה שְׁבַנְיָה פְתַחְיָה קוּמוּ בָּרֲכוּ אֶת־יְהוָה אֱלֹהֵיכֶם מִן־הָעוֹלָם עַד־הָעוֹלָם וִיבָרְכוּ שֵׁם כְּבוֹדֶךָ וּמְרוֹמַם עַל־כָּל־בְּרָכָה וּתְהִלָּה׃", | 9.5. "Then the Levites, Jeshua, and Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah, said: ‘Stand up and bless the LORD your God from everlasting to everlasting; and let them say: Blessed be Thy glorious Name, that is exalted above all blessing and praise.", |
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6. Septuagint, Tobit, 8.10, 11.14, 13.1 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •apocrypha and pseudepigrapha, tobit •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing •apocrypha and pseudepigrapha Found in books: Hayes (2022) 295; Reif (2006) 123 | 8.10. with the thought, "Perhaps he too will die." 11.14. Then he saw his son and embraced him, and he wept and said, "Blessed art thou, O God, and blessed is thy name for ever, and blessed are all thy holy angels. 13.1. Then Tobit wrote a prayer of rejoicing, and said:"Blessed is God who lives for ever,and blessed is his kingdom. |
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7. Anon., 1 Enoch, 81.2 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Hayes (2022) 77, 292 | 81.2. And I observed the heavenly tablets, and read everything which was written (thereon) and understood everything, and read the book of all the deeds of mankind, and of all the children of flesh 8. And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all,colouring tinctures. And there arose much godlessness, and they committed fornication, and they,were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . . |
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| 8. Dead Sea Scrolls, Community Rule, 5.11-5.12, 9.12-9.13 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha, 1 enoch Found in books: Hayes (2022) 77 |
9. Anon., Jubilees, 6.17 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •apocrypha and pseudepigrapha, 1 enoch Found in books: Hayes (2022) 77 | 6.17. And this testimony is written concerning you that you should observe it continually, so that you should not eat on any day any blood of beasts or birds or cattle during all the days of the earth, |
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| 10. Dead Sea Scrolls, Damascus Covenant, 5.2, 5.17 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha, 1 enoch •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing Found in books: Hayes (2022) 77, 294 |
| 11. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 5.2, 5.17 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha, 1 enoch •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing Found in books: Hayes (2022) 77, 294 |
| 12. Septuagint, Ecclesiasticus (Siracides), 3.21, 3.22, 6, 6.4-7.2, 7, 7.26, 7.27, 7.28, 7.29, 7.30, 7.31, 7.32, 7.33, 7.34, 7.35, 7.36, 7.37, 7.38, 7.39, 7.40, 7.41, 7.42, 7.43, 7.44, 7.45, 7.46, 7.47, 7.48, 7.49, 7.50, 10.18, 11.22, 11.23, 11.24, 11.25, 11.26 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Hayes (2022) 290 |
| 13. Pliny The Elder, Natural History, 30.2.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing Found in books: Hayes (2022) 294 |
14. Mishnah, Sanhedrin, 10.1-10.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha, ben sira Found in books: Hayes (2022) 276| 10.1. "כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (ישעיה ס) וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר. וְאֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, הָאוֹמֵר אֵין תְּחִיַּת הַמֵּתִים מִן הַתּוֹרָה, וְאֵין תּוֹרָה מִן הַשָּׁמָיִם, וְאֶפִּיקוֹרֶס. רַבִּי עֲקִיבָא אוֹמֵר, אַף הַקּוֹרֵא בַסְּפָרִים הַחִיצוֹנִים, וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר (שמות טו) כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי ה' רֹפְאֶךָ. אַבָּא שָׁאוּל אוֹמֵר, אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו: \n", 10.2. "שְׁלֹשָׁה מְלָכִים וְאַרְבָּעָה הֶדְיוֹטוֹת אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא. שְׁלֹשָׁה מְלָכִים, יָרָבְעָם, אַחְאָב, וּמְנַשֶּׁה. רַבִּי יְהוּדָה אוֹמֵר, מְנַשֶּׁה יֶשׁ לוֹ חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (דברי הימים ב לג) וַיִּתְפַּלֵּל אֵלָיו וַיֵּעָתֶר לוֹ וַיִּשְׁמַע תְּחִנָּתוֹ וַיְשִׁיבֵהוּ יְרוּשָׁלַיִם לְמַלְכוּתוֹ. אָמְרוּ לוֹ, לְמַלְכוּתוֹ הֱשִׁיבוֹ וְלֹא לְחַיֵּי הָעוֹלָם הַבָּא הֱשִׁיבוֹ. אַרְבָּעָה הֶדְיוֹטוֹת, בִּלְעָם, וְדוֹאֵג, וַאֲחִיתֹפֶל, וְגֵחֲזִי: \n", 10.3. "דּוֹר הַמַּבּוּל אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא וְאֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר (בראשית ו) לֹא יָדוֹן רוּחִי בָאָדָם לְעֹלָם, לֹא דִין וְלֹא רוּחַ. דּוֹר הַפַּלָּגָה אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (בראשית יא) וַיָּפֶץ ה' אֹתָם מִשָּׁם עַל פְּנֵי כָל הָאָרֶץ. וַיָּפֶץ ה' אֹתָם, בָּעוֹלָם הַזֶּה. וּמִשָּׁם הֱפִיצָם ה', לָעוֹלָם הַבָּא. אַנְשֵׁי סְדוֹם אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (שם יג) וְאַנְשֵׁי סְדֹם רָעִים וְחַטָּאִים לַה' מְאֹד. רָעִים בָּעוֹלָם הַזֶּה. וְחַטָּאִים, לָעוֹלָם הַבָּא. אֲבָל עוֹמְדִין בַּדִּין. רַבִּי נְחֶמְיָה אוֹמֵר, אֵלּוּ וָאֵלּוּ אֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר (תהלים א) עַל כֵּן לֹא יָקֻמוּ רְשָׁעִים בַּמִּשְׁפָּט וְחַטָּאִים בַּעֲדַת צַדִּיקִים. עַל כֵּן לֹא יָקֻמוּ רְשָׁעִים בַּמִּשְׁפָּט, זֶה דּוֹר הַמַּבּוּל. וְחַטָּאִים בַּעֲדַת צַדִּיקִים, אֵלּוּ אַנְשֵׁי סְדוֹם. אָמְרוּ לוֹ, אֵינָם עוֹמְדִים בַּעֲדַת צַדִּיקִים אֲבָל עוֹמְדִין בַּעֲדַת רְשָׁעִים. מְרַגְּלִים אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר וַיָּמֻתוּ הָאֲנָשִׁים מוֹצִאֵי דִבַּת הָאָרֶץ רָעָה בַּמַּגֵּפָה לִפְנֵי ה' (במדבר יד). וַיָּמֻתוּ, בָּעוֹלָם הַזֶּה. בַּמַּגֵּפָה, בָּעוֹלָם הַבָּא. דּוֹר הַמִּדְבָּר אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא וְאֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר (שם) בַּמִּדְבָּר הַזֶּה יִתַּמּוּ וְשָׁם יָמֻתוּ, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עֲלֵיהֶם הוּא אוֹמֵר (תהלים נ) אִסְפוּ לִי חֲסִידָי כֹּרְתֵי בְרִיתִי עֲלֵי זָבַח. עֲדַת קֹרַח אֵינָהּ עֲתִידָה לַעֲלוֹת, שֶׁנֶּאֱמַר (במדבר טז) וַתְּכַס עֲלֵיהֶם הָאָרֶץ, בָּעוֹלָם הַזֶּה, וַיֹּאבְדוּ מִתּוֹךְ הַקָּהָל, לָעוֹלָם הַבָּא, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עֲלֵיהֶם הוּא אוֹמֵר (שמואל א ב) ה' מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל. עֲשֶׂרֶת הַשְּׁבָטִים אֵינָן עֲתִידִין לַחֲזֹר, שֶׁנֶּאֱמַר (דברים כט) וַיַּשְׁלִכֵם אֶל אֶרֶץ אַחֶרֶת כַּיּוֹם הַזֶּה, מַה הַיּוֹם הַזֶּה הוֹלֵךְ וְאֵינוֹ חוֹזֵר, אַף הֵם הוֹלְכִים וְאֵינָם חוֹזְרִים, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כַּיּוֹם הַזֶּה, מַה הַיּוֹם מַאֲפִיל וּמֵאִיר, אַף עֲשֶׂרֶת הַשְּׁבָטִים שֶׁאָפַל לָהֶן, כָּךְ עָתִיד לְהָאִיר לָהֶן: \n", 10.4. "אַנְשֵׁי עִיר הַנִּדַּחַת אֵין לָהֶן חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (שם יג) יָצְאוּ אֲנָשִׁים בְּנֵי בְלִיַּעַל מִקִּרְבֶּךָ וַיַּדִּיחוּ אֶת ישְׁבֵי עִירָם. וְאֵינָן נֶהֱרָגִים עַד שֶׁיִּהְיוּ מַדִּיחֶיהָ מֵאוֹתָהּ הָעִיר וּמֵאוֹתוֹ הַשֵּׁבֶט, וְעַד שֶׁיֻּדַּח רֻבָּהּ, וְעַד שֶׁיַּדִּיחוּם אֲנָשִׁים. הִדִּיחוּהָ נָשִׁים וּקְטַנִּים אוֹ שֶׁהֻדַּח מִעוּטָהּ אוֹ שֶׁהָיוּ מַדִּיחֶיהָ חוּצָה לָהּ, הֲרֵי אֵלּוּ כִיחִידִים. וּצְרִיכִין שְׁנֵי עֵדִים וְהַתְרָאָה לְכָל אֶחָד וְאֶחָד. זֶה חֹמֶר בַּיְּחִידִים מִבַּמְּרֻבִּים, שֶׁהַיְּחִידִים בִּסְקִילָה, לְפִיכָךְ מָמוֹנָם פָּלֵט. וְהַמְּרֻבִּים בְּסַיִף, לְפִיכָךְ מָמוֹנָם אָבֵד: \n", 10.5. "הַכֵּה תַכֶּה אֶת וְגוֹ' (דברים יג). הַחַמֶּרֶת וְהַגַּמֶּלֶת הָעוֹבֶרֶת מִמָּקוֹם לְמָקוֹם, הֲרֵי אֵלּוּ מַצִּילִין אוֹתָהּ. הַחֲרֵם אֹתָהּ וְאֶת כָּל אֲשֶׁר בָּהּ וְאֶת בְּהֶמְתָּהּ לְפִי חָרֶב (שם), מִכָּאן אָמְרוּ נִכְסֵי צַדִּיקִים שֶׁבְּתוֹכָהּ אוֹבְדִין, שֶׁבְּחוּצָה לָהּ פְּלֵטִין. וְשֶׁל רְשָׁעִים, בֵּין שֶׁבְּתוֹכָהּ בֵּין שֶׁבְּחוּצָה לָהּ, הֲרֵי אֵלּוּ אוֹבְדִין: \n", 10.6. "וְאֶת כָּל שְׁלָלָהּ תִּקְבֹּץ אֶל תּוֹךְ רְחֹבָהּ וְגוֹ' (דברים יג). אִם אֵין לָהּ רְחוֹב, עוֹשִׂין לָהּ רְחוֹב. הָיָה רְחוֹבָהּ חוּצָה לָהּ, כּוֹנְסִין אוֹתוֹ לְתוֹכָהּ. וְשָׂרַפְתָּ בָאֵשׁ אֶת הָעִיר וְאֶת כָּל שְׁלָלָהּ כָּלִיל לַה' אֱלֹהֶיךָ (שם). שְׁלָלָהּ, וְלֹא שְׁלַל שָׁמָיִם. מִכָּאן אָמְרוּ, הַהֶקְדֵּשׁוֹת שֶׁבָּהּ יִפָּדוּ, וּתְרוּמוֹת יֵרָקְבוּ, מַעֲשֵׂר שֵׁנִי וְכִתְבֵי הַקֹּדֶשׁ יִגָּנֵזוּ. כָּלִיל לַה' אֱלֹהֶיךָ, אָמַר רַבִּי שִׁמְעוֹן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אִם אַתֶּם עוֹשִׂים דִּין בְּעִיר הַנִּדַּחַת, מַעֲלֶה אֲנִי עֲלֵיכֶם כְּאִלּוּ אַתֶּם מַעֲלִין עוֹלָה כָלִיל לְפָנָי. וְהָיְתָה תֵּל עוֹלָם לֹא תִבָּנֶה עוֹד (דברים יג), לֹא תֵעָשֶׂה אֲפִלּוּ גַנּוֹת וּפַרְדֵּסִים, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי. רַבִּי עֲקִיבָא אוֹמֵר, לֹא תִבָּנֶה עוֹד, לִכְמוֹ שֶׁהָיְתָה אֵינָהּ נִבְנֵית, אֲבָל נַעֲשֵׂית הִיא גַּנּוֹת וּפַרְדֵּסִים. וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם (שם), שֶׁכָּל זְמַן שֶׁהָרְשָׁעִים בָּעוֹלָם, חֲרוֹן אַף בָּעוֹלָם. אָבְדוּ רְשָׁעִים מִן הָעוֹלָם, נִסְתַּלֵּק חֲרוֹן אַף מִן הָעוֹלָם: \n" | 10.1. "All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers [a charm] over a wound and says, “I will not bring upon you any of the diseases which i brought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”", 10.2. "Three kings and four commoners have no portion in the world to come:The three kings are Jeroboam, Ahab, and Manasseh. Rabbi Judah says: “Manasseh has a portion in the world to come, for it says, “He prayed to him, and He granted his prayer, and heard his plea and he restored him to Jerusalem, to his kingdom” (II Chronicles 33:13). They [the sages] said to him: “They restored him to his kingdom, but not to [his portion in] the world to come.” The four commoners are: Bilaam, Doeg, Ahitophel, and Gehazi.", 10.3. "The generation of the flood has no portion in the world to come, nor will they stand at the [last] judgment, as it says, “[And the Lord said,] my spirit will not always enter into judgment with man” (Genesis 6:3), [meaning] there will be neither judgment nor [my] spirit for them. The generation of the dispersion have no portion in the world to come, as it says, “So the Lord scattered them from there upon the face of all the earth” (Genesis 11:8): “So the lord scattered them”, refers to this world, “And from there the Lord scattered them” (Genesis 11:9), refers to the world to come. The men of Sodom have no portion in the world to come, as it says, “And the men of Sodom were wicked and great sinners before the Lord” (Genesis 13:1: “wicked” in this world, and “sinners” in the world to come; Yet will they stand at judgment. R. Nehemiah says: “Neither [the generation of the flood nor the men of Sodom] will stand at judgment, as it says, “Therefore the wicked shall not stand in judgment, nor sinners in the congregation of the righteous” (Psalms 1:5) “Therefore the wicked shall not stand in judgment”, refers to the generation of the flood; “nor sinners in the congregation of the righteous”, refers to the men of Sodom. They [the Sages] said to him: “They will not stand in the congregation of the righteous, but they will stand in the congregation of the wicked.” The spies have no portion in the world to come, as it says, “And those men that spread such calumnies about the land, died by the plague before the lord” (Numbers 14:37): “[they] died” in this world, “by the plague” in the world to come. The generation of the wilderness have no share in the world to come and will not stand at the [last] judgment, as it says, “In this wilderness they shall be consumed, and there they shall die” (Numbers 14:3, according to the words of Rabbi Akiba. Rabbi Eliezer says: “Concerning them it is said, ‘Bring in My devotees, who made a covet with Me over sacrifice” (Psalms 50:5). The congregation of Korah is not destined to ascend [from the earth], as it says, “And the earth closed upon them” in this world, “and they perished from among the congregation” (Numbers 16:33) in the world to come, according to the words of Rabbi Akiba. Rabbi Eliezer says: “Concerning them it is said, ‘The Lord kills and makes alive: He brings down to Sheol, and brings up” (I Samuel 2:6). The ten tribes will not return [to the Land of Israel], for it is said, “And He cast them into another land, as is this day” (Deuteronomy 29:2: just as the day goes and does not return, so they too went and will not return: according to the words of Rabbi Akiba. Rabbi Eliezer says: “‘As is this day’ just as the day darkens and then becomes light again, so the ten tribes even as it went dark for them, so will it in the future become light for them.", 10.4. "The inhabitants of a city seduced into worshipping idols have no portion in the world to come, as it says, “Certain men, wicked persons, have gone out from among you and seduced the inhabitants of their town” (Deuteronomy 13:14). They are not executed unless the seducers are of that city and that tribe, and until the majority of the city are seduced, and the seducers are men. If women or minors seduced it, or if a minority of the city were seduced, or if the seducers were from outside the city, they are treated as individuals, and therefore two witnesses and a formal warning are necessary for each [offender]. In this [the penalty of] individuals is severer than [that of] the multitudes, for individuals are stoned, therefore their property is saved; but the multitudes are decapitated; hence their possessions are destroyed.", 10.5. "“You shall surely smite the inhabitants of that city with the edge of the sword” (Deut. 13:16): a company of donkey-drivers or camel-drivers passing from place to place saves the city. “Doom it and all that is in it” (ibid.): From here they said that the property of the righteous, which is within [the city] is destroyed, but that which is outside of the city is saved, while that of the wicked, whether in or outside of the city, is destroyed.", 10.6. "“And you shall gather all its spoil into the public square” (Deut. 13:17): if it had no public square, one is made for it; if the public square was outside of [the city], it is brought within it. “And you shall burn with fire the city, and all its spoil as a whole burnt offering for the Lord your God” (ibid.): “And all its spoil”, but not the spoil of heaven. From here they said, the holy objects in the city must be redeemed and the heave offerings (terumoth) allowed to rot; and the second tithe and the sacred writings hidden. “A whole burnt offering for the Lord your God”: Rabbi Shimon said: “The holy Blessed One declared, ‘If you execute judgment upon the seduced city, I will ascribe merit to you as though you had sacrificed to me a whole offering.’” “And it shall remain an everlasting ruin, never to be rebuilt”: it may not be made even into gardens and orchards, according to the words of Rabbi Yose the Galilean. Rabbi Akiva says: “Never to be rebuilt”: it may not be built as it was, but it may be made into gardens and orchards. “Let nothing that has been doomed stick to your hand, in order that the Lord may turn His blazing anger and show you compassion” (Deut. 13:18): as long as the wicked exist in the world, there is blazing anger in the world; when the wicked perish from the world, blazing anger disappears from the world." |
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15. Mishnah, Shabbat, 16.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha, ben sira Found in books: Hayes (2022) 275| 16.1. "כָּל כִּתְבֵי הַקֹּדֶשׁ מַצִּילִין אוֹתָן מִפְּנֵי הַדְּלֵקָה, בֵּין שֶׁקּוֹרִין בָּהֶן וּבֵין שֶׁאֵין קוֹרִין בָּהֶן. וְאַף עַל פִּי שֶׁכְּתוּבִים בְּכָל לָשׁוֹן, טְעוּנִים גְּנִיזָה. וּמִפְּנֵי מָה אֵין קוֹרִין בָּהֶן, מִפְּנֵי בִטּוּל בֵּית הַמִּדְרָשׁ. מַצִּילִין תִּיק הַסֵּפֶר עִם הַסֵּפֶר, וְתִיק הַתְּפִלִּין עִם הַתְּפִלִּין, וְאַף עַל פִּי שֶׁיֵּשׁ בְּתוֹכָן מָעוֹת. וּלְהֵיכָן מַצִּילִין אוֹתָן, לְמָבוֹי שֶׁאֵינוֹ מְפֻלָּשׁ. בֶּן בְּתֵירָא אוֹמֵר, אַף לִמְפֻלָּשׁ: \n", | 16.1. "All sacred writings may be saved from a fire, whether we read from them or not [on Shabbat]. And even if they are written in any language, they must be stored. And why do we not read them? Because of the neglect of the study house. One may save the container of a scroll together with the scroll, and the container of tefillin together with the tefillin, even if it [also] contains money. And to where may one rescue them? Into a closed alley. Ben Batera says: even into an open one.", |
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16. Mishnah, Yoma, 3.8, 6.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha Found in books: Reif (2006) 123| 3.8. "בָּא לוֹ אֵצֶל פָּרוֹ, וּפָרוֹ הָיָה עוֹמֵד בֵּין הָאוּלָם וְלַמִּזְבֵּחַ, רֹאשׁוֹ לַדָּרוֹם וּפָנָיו לַמַּעֲרָב, וְהַכֹּהֵן עוֹמֵד בַּמִּזְרָח וּפָנָיו לַמַּעֲרָב, וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר, אָנָּא הַשֵּׁם, עָוִיתִי פָּשַׁעְתִּי חָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי. אָנָּא הַשֵּׁם, כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים, שֶׁעָוִיתִי וְשֶׁפָּשַׁעְתִּי וְשֶׁחָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ (ויקרא טז), כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ. וְהֵן עוֹנִין אַחֲרָיו, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד: \n", 6.2. "בָּא לוֹ אֵצֶל שָׂעִיר הַמִּשְׁתַּלֵּחַ וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר, אָנָּא הַשֵּׁם, עָווּ פָּשְׁעוּ חָטְאוּ לְפָנֶיךָ עַמְּךָ בֵּית יִשְׂרָאֵל. אָנָּא בַּשֵּׁם, כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים, שֶׁעָווּ וְשֶׁפָּשְׁעוּ וְשֶׁחָטְאוּ לְפָנֶיךָ עַמְּךָ בֵּית יִשְׂרָאֵל, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ לֵאמֹר (ויקרא טז), כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ. וְהַכֹּהֲנִים וְהָעָם הָעוֹמְדִים בָּעֲזָרָה, כְּשֶׁהָיוּ שׁוֹמְעִים שֵׁם הַמְפֹרָשׁ שֶׁהוּא יוֹצֵא מִפִּי כֹהֵן גָּדוֹל, הָיוּ כּוֹרְעִים וּמִשְׁתַּחֲוִים וְנוֹפְלִים עַל פְּנֵיהֶם, וְאוֹמְרִים, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד: \n", | 3.8. "He came to his bull and his bull was standing between the Ulam and the altar, its head to the south and its face to the west. And the priest stands on the eastside facing the west. And he lays both his hands upon it and confesses. And thus he would say: “Please, ‘Hashem’! I have done wrong, I have transgressed, I have sinned before You, I and my house. Please, ‘Hashem’! Forgive the wrongdoings, the transgressions, the sins which I have committed and transgressed and sinned before You, I and my house, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And they answered after him: “Blessed be the name of His glorious kingdom for ever and ever!”", 6.2. "He then came to the scapegoat and laid his two hands upon it and he made confession. And thus he would say: “Please, ‘Hashem’! They have done wrong, they have transgressed, they have sinned before You, Your people the House of Israel. Please, in the name of Hashem (Bashem)! Forgive the wrongdoings, the transgressions, the sins which your people, the House of Israel, have committed and transgressed and sinned before You, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And the priests and the people standing in the courtyard, when they would hear God’s name explicated coming out of the high priest’s mouth, would bend their knees, bow down and fall on their faces and say “Blessed be the name of His glorious kingdom for ever and ever!”", |
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17. New Testament, 2 Timothy, 3.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing Found in books: Hayes (2022) 294| 3.8. ὃν τρόπον δὲ Ἰαννῆς καὶ Ἰαμβρῆς ἀντέστησαν Μωυσεῖ, οὕτως καὶ οὗτοι ἀνθίστανται τῇ ἀληθείᾳ, ἄνθρωποι κατεφθαρμένοι τὸν νοῦν, ἀδόκιμοι περὶ τὴν πίστιν. | 3.8. Even as Jannes and Jambres opposed Moses, so do these also oppose the truth; men corrupted in mind, reprobate concerning the faith. |
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18. Josephus Flavius, Against Apion, 1.37-1.42 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha, ben sira Found in books: Hayes (2022) 277 | 1.37. and this is justly, or rather necessarily done, because every one is not permitted of his own accord to be a writer, nor is there any disagreement in what is written; they being only prophets that have written the original and earliest accounts of things as they learned them of God himself by inspiration; and others have written what hath happened in their own times, and that in a very distinct manner also. 8. 1.38. For we have not an innumerable multitude of books among us, disagreeing from and contradicting one another [as the Greeks have], but only twenty-two books, which contain the records of all the past times; which are justly believed to be divine; 1.39. and of them five belong to Moses, which contain his laws and the traditions of the origin of mankind till his death. This interval of time was little short of three thousand years; 1.40. but as to the time from the death of Moses till the reign of Artaxerxes, king of Persia, who reigned after Xerxes, the prophets, who were after Moses, wrote down what was done in their times in thirteen books. The remaining four books contain hymns to God, and precepts for the conduct of human life. 1.41. It is true, our history hath been written since Artaxerxes very particularly, but hath not been esteemed of the like authority with the former by our forefathers, because there hath not been an exact succession of prophets since that time; 1.42. and how firmly we have given credit to those books of our own nation, is evident by what we do; for during so many ages as have already passed, no one has been so bold as either to add any thing to them, to take any thing from them, or to make any change in them; but it becomes natural to all Jews, immediately and from their very birth, to esteem those books to contain divine doctrines, and to persist in them, and, if occasion be, willingly to die for them. |
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| 19. Tosefta, Hulin, 2.22 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha, ben sira Found in books: Hayes (2022) 280 |
20. Tosefta, Shabbat, 13.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha, ben sira Found in books: Hayes (2022) 275| 13.5. "הצד בהמה חיה ועוף מאפר [שברשות אדם] אם היו מחוסרין צידה חייב לאפר [שברשות אדם אע\"פ שמחוסרין] צידה פטור הפורס מצודה ע\"ג בהמה חיה ועוף [אע\"פ שנכנסין לתוכה פטור לבהמה חיה ועוף] אם היו נכנסין לתוכה חייב המפרק בהמה ועוף מן המצודה פטור.", | |
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| 21. Tosefta, Yadayim, 2.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha, ben sira Found in books: Hayes (2022) 275 |
| 22. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha, 2 baruch •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing Found in books: Hayes (2022) 289 |
23. Anon., Deuteronomy Rabbah, 2.31, 2.35 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha Found in books: Reif (2006) 123| 2.31. שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד. הֲלָכָה אָדָם מִיִּשְׂרָאֵל שֶׁקָּרָא קְרִיאַת שְׁמַע וְלֹא דִּקְדֵּק בְּאוֹתִיּוֹתֶיהָ, מַהוּ שֶׁיֵּצֵא יְדֵי חוֹבָתוֹ, כָּךְ שָׁנוּ חֲכָמִים קָרָא וְלֹא דִּקְדֵּק בְּאוֹתִיּוֹתֶיהָ רַבִּי יוֹסֵי אוֹמֵר יָצָא, רַבִּי יְהוּדָה אוֹמֵר לֹא יָצָא. וְאֵיזֶהוּ דִּקְדּוּק אוֹתִיּוֹת לִמְדוּנוּ רַבּוֹתֵינוּ (דברים יא, יג): בְּכָל לְבַבְכֶם, צָרִיךְ לְהַפְרִישׁ בֵּין לָמֶ''ד לְלָמֶ''ד, (דברים יא, יז): וַאֲבַדְתֶּם מְהֵרָה, צָרִיךְ לְהַפְרִישׁ בֵּין מֶ''ם לְמֶ''ם. וְאָמַר רַב יְהוּדָה בְּשֵׁם רַב וְאִם הָיָה קוֹרֵא אֶת שְׁמַע וּמְהַלֵּךְ, צָרִיךְ הוּא לְקַבֵּל מַלְכוּת שָׁמַיִם מְעֻמָּד, וְאֵיזֶהוּ מַלְכוּת שָׁמַיִם ה' אֱלֹהֵינוּ ה' אֶחָד. וּמֵהֵיכָן זָכוּ יִשְׂרָאֵל לִקְרוֹת שְׁמַע, אָמַר רַבִּי פִּנְחָס בַּר חָמָא מִמַּתַּן תּוֹרָה זָכוּ יִשְׂרָאֵל לִקְרוֹת שְׁמַע, כֵּיצַד, אַתְּ מוֹצֵא לֹא פָּתַח הַקָּדוֹשׁ בָּרוּךְ הוּא בְּסִינַי תְּחִלָּה אֶלָּא בְּדָבָר זֶה, אָמַר לָהֶם: שְׁמַע יִשְׂרָאֵל (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ, נַעֲנוּ כֻּלָּן וְאָמְרוּ: ה' אֱלֹהֵינוּ ה' אֶחָד. וּמשֶׁה אָמַר: בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד. רַבָּנָן אָמְרֵי, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, בָּנַי, כָּל מַה שֶּׁבָּרָאתִי בָּרָאתִי זוּגוֹת, שָׁמַיִם וָאָרֶץ זוּגוֹת, חַמָּה וּלְבָנָה זוּגוֹת, אָדָם וְחַוָּה זוּגוֹת, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא זוּגוֹת, אֲבָל כְּבוֹדִי אֶחָד וּמְיֻחָד בָּעוֹלָם, מִנַּיִן, מִמַּה שֶּׁקָּרִינוּ בָּעִנְיָן שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד. 2.35. דָּבָר אַחֵר, שְׁמַע יִשְׂרָאֵל. מֵהֵיכָן זָכוּ יִשְׂרָאֵל לִקְרִיאַת שְׁמַע, מִשָּׁעָה שֶׁנָּטָה יַעֲקֹב לְמִיתָה קָרָא לְכָל הַשְּׁבָטִים וְאָמַר לָהֶן שֶׁמָּא מִשֶּׁאֲנִי נִפְטַר מִן הָעוֹלָם אַתֶּם מִשְׁתַּחֲוִים לֵאלוֹהַּ אַחֵר, מִנַּיִן, שֶׁכָּךְ כְּתִיב (בראשית מט, ב): הִקָּבְצוּ וְשִׁמְעוּ בְּנֵי יַעֲקֹב וגו', מַהוּ (בראשית מט, ב): וְשִׁמְעוּ אֶל יִשְׂרָאֵל אֲבִיכֶם, אָמַר לָהֶן, אֵל יִשְׂרָאֵל, אֲבִיכֶם הוּא. אָמְרוּ לוֹ, שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד, וְהוּא אוֹמֵר בִּלְחִישָׁה בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד. אָמַר רַבִּי לֵוִי וּמַה יִּשְׂרָאֵל אוֹמְרִים עַכְשָׁו, שְׁמַע אָבִינוּ יִשְׂרָאֵל אוֹתוֹ הַדָּבָר שֶׁצִּוִּיתָנוּ נוֹהֵג בָּנוּ ה' אֱלֹהֵינוּ ה' אֶחָד. | |
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| 24. Anon., Qohelet Rabba, 12.11 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha, ben sira •apocrypha and pseudepigrapha, as ‘external books’ Found in books: Hayes (2022) 278 |
25. Anon., Genesis Rabba, 25.1, 65.21 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha, 1 enoch •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing •apocrypha and pseudepigrapha Found in books: Hayes (2022) 292; Reif (2006) 123| 25.1. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים וְאֵינֶנּוּ כִּי לָקַח אֹתוֹ אֱלֹהִים (בראשית ה, כד), אָמַר רַבִּי חָמָא בַּר הוֹשַׁעְיָא אֵינוֹ נִכְתַּב בְּתוֹךְ טִימוֹסָן שֶׁל צַדִּיקִים אֶלָּא בְּתוֹךְ טִימוֹסָן שֶׁל רְשָׁעִים. אָמַר רַבִּי אַיְבוּ חֲנוֹךְ חָנֵף הָיָה, פְּעָמִים צַדִּיק פְּעָמִים רָשָׁע, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁהוּא בְּצִדְקוֹ אֲסַלְּקֶנּוּ. אָמַר רַבִּי אַיְבוּ בְּרֹאשׁ הַשָּׁנָה דָּנוֹ בְּשָׁעָה שֶׁהוּא דָן כָּל בָּאֵי עוֹלָם. אֶפִּיקוֹרְסִים שָׁאֲלוּ לְרַבִּי אַבָּהוּ אָמְרוּ לוֹ אֵין אָנוּ מוֹצְאִין מִיתָה לַחֲנוֹךְ, אָמַר לָהֶם לָמָּה, אָמְרוּ לוֹ נֶאֶמְרָה כָּאן לְקִיחָה וְנֶאֶמְרָה לְהַלָּן (מלכים ב ב, ה): כִּי הַיּוֹם ה' לֹקֵחַ אֶת אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ, אָמַר לָהֶם אִם לִלְּקִיחָה אַתֶּם דּוֹרְשִׁים, נֶאֱמַר כָּאן לְקִיחָה וְנֶאֱמַר לְהַלָּן (יחזקאל כד, טז): הִנְנִי לֹקֵחַ מִמְּךָ אֶת מַחְמַד עֵינֶיךָ, אָמַר רַבִּי תַּנְחוּמָא יָפֶה הֵשִׁיבָן רַבִּי אַבָּהוּ. מַטְרוֹנָה שָׁאֲלָה אֶת רַבִּי יוֹסֵי אָמְרָה לוֹ אֵין אָנוּ מוֹצְאִין מִיתָה בַּחֲנוֹךְ, אָמַר לָהּ אִלּוּ נֶאֱמַר (בראשית ה, כד): וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים וְשָׁתַק, הָיִיתִי אוֹמֵר כִּדְבָרַיִךְ, כְּשֶׁהוּא אוֹמֵר וְאֵינֶנּוּ כִּי לָקַח אֹתוֹ אֱלֹהִים, וְאֵינֶנּוּ בָּעוֹלָם הַזֶּה כִּי לָקַח אֹתוֹ אֱלֹהִים. 65.21. דָּבָר אַחֵר, הַקֹּל קוֹל יַעֲקֹב, הָא קוֹלוֹ מְשַׁתֵּק אֶת הָעֶלְיוֹנִים וְאֶת הַתַּחְתּוֹנִים. רַבִּי רְאוּבֵן אָמַר כְּתִיב (יחזקאל א, כה): בְּעָמְדָם תְּרַפֶּינָה כַנְפֵיהֶן. בְּעָמְדָם וְכִי יֵשׁ יְשִׁיבָה לְמַעְלָה, לֹא כֵן אָמַר רַבִּי שְׁמוּאֵל אֵין יְשִׁיבָה לְמַעְלָה, שֶׁנֶּאֱמַר (יחזקאל א, ז): וְרַגְלֵיהֶם רֶגֶל יְשָׁרָה, אֵין לָהֶם קְפִיצִים (דניאל ז, טז): קִרְבֵת עַל חַד מִן קָאֲמַיָּא, מַה הוּא דֵין לְשׁוֹן קָאֲמַיָּא, קְיָמַיָּא. (ישעיה ו, ב): שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ, (דברי הימים ב יח, יח): וְכָל צְבָא הַשָּׁמַיִם עֹמְדִים, וְאַתְּ אֲמַרְתְּ בְּעָמְדָם, אֶתְמְהָא. וּמָה הִיא בְּעָמְדָם, בָּא עָם דֹּם. בְּשָׁעָה שֶׁיִּשְׂרָאֵל אוֹמְרִין שְׁמַע יִשְׂרָאֵל הַמַּלְאָכִים שׁוֹתְקִין, וְאַחַר כָּךְ תְּרַפֶּינָה כַנְפֵיהֶן, וּמָה הֵן אוֹמְרִין (יחזקאל ג, יב): בָּרוּךְ כְּבוֹד ה' מִמְּקוֹמוֹ, וּבָרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ. רַבִּי לֵוִי אָמַר (איוב לח, ז): בְּרָן יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים, מַה שֶּׁזַּרְעוֹ שֶׁל יַעֲקֹב שֶׁנִּמְשַׁל לַכּוֹכָבִים מְקַלְּסִין, דִּכְתִיב בְּהוֹן (דניאל יב, ג): וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים, וְאַחַר כָּךְ וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים, אֵלּוּ מַלְאֲכֵי הַשָּׁרֵת, מָה הֵן אוֹמְרִין בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר כְּתִיב (יחזקאל ג, יב): וַתִּשָֹּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל וגו'. רַעַשׁ גָּדוֹל, אֶתְמְהָא, אֶלָּא מִשֶּׁקִּלַּסְתִּי אֲנִי וַחֲבֵרִי, וְאַחַר כָּךְ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד ה' מִמְקוֹמוֹ, וּמָה הֵם אוֹמְרִים, בָּרוּךְ שֵׁם. רַבִּי יְהוּדָה בַּר אִלָּעִי הָיָה דוֹרֵשׁ הַקּוֹל קוֹלוֹ שֶׁל יַעֲקֹב מְצַוַּחַת מִמַּה שֶּׁעָשׂוּ לוֹ הַיָּדַיִם יְדֵי עֵשָׂו. אָמַר רַבִּי יוֹחָנָן קוֹלוֹ שֶׁל אַדְרִיָּנוּס קֵיסָר שֶׁהָרַג בְּבֵיתָר שְׁמוֹנִים אֶלֶף רִבּוֹא בְּנֵי אָדָם. | |
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| 26. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Hayes (2022) 291 |
| 27. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha, maccabees, books of •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing Found in books: Hayes (2022) 287 |
| 28. Palestinian Talmud, Shabbat, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha, maccabees, books of •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing Found in books: Hayes (2022) 284 |
29. Anon., Lamentations Rabbah, 1.50 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha, 2 baruch •apocrypha and pseudepigrapha, maccabees, books of •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing Found in books: Hayes (2022) 287, 288| 1.50. מַעֲשֶׂה בְּמִרְיָם בַּת נַחְתּוֹם שֶׁנִּשְׁבֵּית הִיא וְשִׁבְעָה בָנֶיהָ, נְטָלָן קֵיסָר וּנְתָנָן לְגָיו מִן שִׁבְעָה קַנְקַלִּין, הֵבִיא אֶת הָרִאשׁוֹן וְאָמַר לוֹ הִשְׁתַּחֲוֶה לַצֶּלֶם, אָמַר לוֹ חַס וְשָׁלוֹם אֵינִי מִשְׁתַּחֲוֶה לַצֶּלֶם. אָמַר לוֹ לָמָּה, מִפְּנֵי שֶׁכָּךְ כְּתִיב בְּתוֹרָתֵנוּ (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ, מִיָּד הוֹצִיאוֹ וַהֲרָגוֹ. הוֹצִיא הַשֵּׁנִי וְאָמַר לוֹ הִשְׁתַּחֲוֶה לַצֶּלֶם, אָמַר לוֹ חַס וְשָׁלוֹם, אָחִי לֹא הִשְׁתַּחֲוֶה וַאֲנִי אֵינִי מִשְׁתַּחֲוֶה. אָמַר לוֹ לָמָּה, אָמַר לוֹ שֶׁכָּךְ כְּתִיב בַּתּוֹרָה (שמות ב, ג): לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי, מִיָּד גָּזַר עָלָיו וַהֲרָגוּהוּ. הוֹצִיא הַשְּׁלִישִׁי וְאָמַר לוֹ הִשְׁתַּחֲוֶה לַצֶּלֶם, אָמַר לוֹ אֵינִי מִשְׁתַּחֲוֶה. אָמַר לוֹ לָמָּה, [אמר לו שכתוב בתורה] (שמות לד, יד): כִּי לֹא תִשְׁתַּחֲוֶה לְאֵל אַחֵר, מִיָּד גָּזַר עָלָיו וַהֲרָגוּהוּ. הוֹצִיא הָרְבִיעִי וְאָמַר פְּסוּקֵיהּ (שמות כב, יט): זֹבֵחַ לָאֱלֹהִים יָחֳרָם, גָּזַר עָלָיו וַהֲרָגוּהוּ. הוֹצִיא הַחֲמִישִׁי וְאָמַר גַּם הוּא פְּסוּקֵיהּ (דברים ו, ד): שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד, מִיָּד גָּזַר עָלָיו וַהֲרָגוּהוּ. הוֹצִיא הַשִּׁשִּׁי וְאָמַר גַּם הוּא פְּסוּקֵיהּ (שמות ז, כא): כִּי ה' אֱלֹהֶיךָ בְּקִרְבֶּךָ אֵל גָּדוֹל וְנוֹרָא, גָּזַר עָלָיו וַהֲרָגוּהוּ. הוֹצִיא הַשְּׁבִיעִי וְהוּא הָיָה קָטָן שֶׁבְּכֻלָּן, אָמַר, בְּנִי הִשְׁתַּחֲוֶה לַצֶּלֶם, אָמַר לוֹ חַס וְשָׁלוֹם. אָמַר לוֹ לָמָּה, אָמַר לוֹ שֶׁכֵּן כְּתִיב בְּתוֹרָתֵינוּ (שמות ד, לט): וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבֹתָ אֶל לְבָבֶךָ כִּי ה' הוּא הָאֱלֹהִים בַּשָּׁמַיִם מִמַּעַל וְעַל הָאָרֶץ מִתָּחַת אֵין עוֹד, וְלֹא עוֹד אֶלָּא שֶׁנִּשְׁבַּעְנוּ לֵאלֹהֵינוּ שֶׁאֵין אָנוּ מְמִירִין אוֹתוֹ בְּאֵל אַחֵר, שֶׁנֶּאֱמַר (שמות כו, יז): אֶת ה' הֶאֱמַרְתָּ הַיּוֹם, וּכְשֵׁם שֶׁנִּשְׁבַּעְנוּ לוֹ כָּךְ נִשְׁבַּע לָנוּ שֶׁאֵין מְמִירֵנוּ בְּאֻמָּה אַחֶרֶת, שֶׁנֶּאֱמַר (שמות כו, יח): וַה' הֶאֱמִירְךָ הַיּוֹם. אָמַר לוֹ קֵיסָר אַחֶיךָ שָׂבְעוּ יָמִים וְשָׂבְעוּ חַיִּים וְרָאוּ טוֹבָה, וְאַתָּה קָטָן לֹא שָׂבַעְתָּ יָמִים וְלֹא שָׂבַעְתָּ חַיִּים וְלֹא רָאִיתָ טוֹב בָּעוֹלָם, הִשְׁתַּחֲוֶה לַצֶּלֶם וְאֶעֱשֶׂה בְךָ טוֹבוֹת, אָמַר לוֹ כְּתִיב בְּתוֹרָתֵנוּ (שמות טו, יח): ה' יִמְלֹךְ לְעֹלָם וָעֶד, וְאוֹמֵר (תהלים י, טז): ה' מֶלֶךְ עוֹלָם וָעֶד אָבְדוּ גוֹיִם מֵאַרְצוֹ, וְאַתֶּם בְּטֵלִים וְאוֹיְבָיו בְּטֵלִים. בָּשָׂר וָדָם הַיּוֹם חַי וּלְמָחָר מֵת, הַיּוֹם עָשִׁיר וּלְמָחָר עָנִי, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא חַי וְקַיָם לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים. אָמַר לוֹ קֵיסָר, רְאֵה אַחֶיךָ הֲרוּגִים לְפָנֶיךָ, וַהֲרֵינִי מַשְׁלִיךְ טַבַּעְתִּי לָאָרֶץ לִפְנֵי הַצֶּלֶם וְהַגְבִּיהָהּ כְּדֵי שֶׁיֵּדְעוּ הַכֹּל שֶׁשָּׁמַעְתָּ לְקוֹלִי. אָמַר לוֹ חֲבָל עֲלָיךְ קֵיסָר, מָה אִם אַתָּה מִתְיָרֵא מִבְּנֵי אָדָם שֶׁכְּמוֹתְךָ, אֲנִי לֹא אֶתְיָירֵא מִמֶּלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא אֱלֹהֵי עוֹלָם. אָמַר לוֹ וְכִי יֵשׁ אֱלוֹהַּ לָעוֹלָם, אָמַר לוֹ אַלְלַי עָלֶיךָ קֵיסָר, וְכִי עוֹלָם שֶׁל הֶפְקֵר רָאִיתָ. אָמַר לוֹ וְכִי יֵשׁ פֶּה לֵאלֹהֵיכֶם, אָמַר לוֹ בֵּאלֹהֵיכֶם כְּתִיב (תהלים קטו, ה): פֶּה לָהֶם וְלֹא יְדַבֵּרוּ, וּבֵאלֹהֵינוּ כְּתִיב (תהלים לג, ו): בִּדְבַר ה' שָׁמַיִם נַעֲשׂוּ. אָמַר לוֹ וְכִי יֵשׁ עֵינַיִם לֵאלֹהֵיכֶם, אָמַר לוֹ בֵּאלֹהֵיכֶם כְּתִיב (תהלים קטו, ה): עֵינַיִם לָהֶם וְלֹא יִרְאוּ, וּבֵאלֹהֵינוּ כְּתִיב (זכריה ד, י): עֵינֵי ה' הֵמָּה מְשׁוֹטְטִים בְּכָל הָאָרֶץ. אָמַר לוֹ וְכִי יֵשׁ אָזְנַיִם לֵאלֹהֵיכֶם, אָמַר לוֹ בֵּאלֹהֵיכֶם כְּתִיב (תהלים קטו, ו): אָזְנַיִם לָהֶם וְלֹא יִשְׁמָעוּ, וּבֵאלֹהֵינוּ כְּתִיב (מלאכי ג, טז): וַיַּקְשֵׁב ה' וַיִּשְׁמָע. אָמַר לוֹ וְכִי יֵשׁ אַף לֵאלֹהֵיכֶם, אָמַר לוֹ בֵּאלֹהֵיכֶם כְּתִיב (תהלים קטו, ו): אַף לָהֶם וְלֹא יְרִיחוּן, וּבֵאלֹהֵינוּ כְּתִיב (בראשית ח, כא): וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ. אָמַר לוֹ וְכִי יֵשׁ יָדַיִם לֵאלֹהֵיכֶם, אָמַר לוֹ בֵּאלֹהֵיכֶם כְּתִיב (תהלים קטו, ז): יְדֵיהֶם וְלֹא יְמִישׁוּן, וּבֵאלֹהֵינוּ כְּתִיב (ישעיה מח, יג): אַף יָדִי יָסְדָה אֶרֶץ. אָמַר לוֹ וְכִי יֵשׁ רַגְלַיִם לֵאלֹהֵיכֶם, אָמַר לוֹ בֵּאלֹהֵיכֶם כְּתִיב (תהלים קטו, ז): רַגְלֵיהֶם וְלֹא יְהַלֵּכוּ, וּבֵאלֹהֵינוּ כְּתִיב (זכריה יד, ד): וְעָמְדוּ רַגְלָיו בַּיּוֹם הַהוּא עַל הַר הַזֵּיתִים. אָמַר לוֹ וְכִי יֵשׁ גָּרוֹן לֵאלֹהֵיכֶם, אָמַר לוֹ בֵּאלֹהֵיכֶם כְּתִיב (תהלים קטו, ז): לֹא יֶהְגּוּ בִּגְרוֹנָם, וּבֵאלֹהֵינוּ כְּתִיב (איוב לז, ב): וְהֶגֶה מִפִּיו יֵצֵא. אָמַר לוֹ אִם יֵשׁ בּוֹ כָּל הַמִּדּוֹת הַלָּלוּ בֵּאלֹהֵיכֶם מִפְּנֵי מָה אֵינוֹ מַצִּיל אֶתְכֶם מִיָּדִי כְּמוֹ שֶׁהִצִּיל לַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה מִיַּד נְבוּכַדְנֶצַּר. אָמַר לוֹ חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה כְּשֵׁרִים הָיוּ וּנְבוּכַדְנֶצַּר מֶלֶךְ הָגוּן הָיָה לֵעָשׂוֹת נֵס עַל יָדוֹ, אֲבָל אַתָּה אֵינְךָ הָגוּן וְאָנוּ נִתְחַיַּבְנוּ מִיתָה לַשָּׁמַיִם, אִם אֵין אַתָּה הוֹרְגֵנוּ הַרְבֵּה הוֹרְגִים יֵשׁ לַמָּקוֹם, הַרְבֵּה דֻּבִּים הַרְבֵּה זְאֵבִים וַאֲרָיוֹת וּנְחָשִׁים וּנְמֵרִים וְעַקְרַבִּים שֶׁיִּפְגְּעוּ בָּנוּ וְיַהַרְגוּנוּ, אֶלָּא לַסּוֹף הַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד לִפָּרַע מִמְּךָ אֶת דָּמֵינוּ, מִיָּד גָּזַר עָלָיו לְהוֹרְגוֹ. אָמְרָה לוֹ אִמּוֹ בְּחַיֵּי רֹאשְׁךָ קֵיסָר תְּנָה אֶת בְּנִי וַאֲחַבְּקֵהוּ וַאֲנַשְׁקֵהוּ. נְתָנוּהוּ לָהּ וְהוֹצִיאָה לוֹ דַּדֶּיהָ וֶהֱנִיקַתּוּ חָלָב, אָמְרָה לוֹ בְּחַיֵּי רֹאשְׁךָ קֵיסָר הָרְגֵנִי תְּחִלָּה וְאַחַר כָּךְ הָרְגֵהוּ, אָמַר לָהּ קֵיסָר אֵינִי שׁוֹמֵעַ לִיךְ מִפְּנֵי שֶׁכָּתוּב בְּתוֹרַתְכֶם (ויקרא כב, כח): וְשׁוֹר אוֹ שֶׂה אֹתוֹ וְאֶת בְּנוֹ לֹא תִשְׁחֲטוּ בְּיוֹם אֶחָד, אָמְרָה לוֹ שׁוֹטֶה שֶׁבָּעוֹלָם כְּבָר קִיַּמְתָּ כָּל הַמִּצְווֹת וְלֹא נִשְׁאָר לְךָ אֶלָּא זוֹ בִּלְבָד, מִיָּד צִוָּה עָלָיו לְהָרְגוֹ. נָפְלָה אִמּוֹ עָלָיו וְהָיְתָה מְחַבַּקְתּוּ וּמְנַשַׁקְתּוּ וְאָמְרָה לוֹ בְּנִי, לֵךְ אֵצֶל אַבְרָהָם אֲבִיכֶם וֶאֱמָר לוֹ כָּךְ אָמְרָה אִמִּי אַל תָּזוּחַ דַּעְתְּךָ עָלֶיךָ וְתֹאמַר בָּנִיתִי מִזְבֵּחַ וְהֶעֱלֵיתִי אֶת יִצְחָק בְּנִי, הֲרֵי אִמֵּנוּ בָּנְתָה שִׁבְעָה מִזְבְּחוֹת וְהֶעֶלְתָה שִׁבְעָה בָנִים בְּיוֹם אֶחָד, אַתָּה נִסָּיוֹן וַאֲנִי מַעֲשֶׂה, עַד שֶׁהָיְתָה מְנַשַּׁקְתּוּ וּמְחַבַּקְתּוּ גָּזַר עָלָיו וַהֲרָגוּהוּ עָלֶיהָ, וְכֵיוָן שֶׁנֶּהֱרַג שִׁעֲרוּ חֲכָמִים שְׁנוֹתָיו שֶׁל אוֹתוֹ תִּינוֹק וְנִמְצָא בֶּן שְׁתֵּי שָׁנִים וְשִׁשָּׁה חֳדָשִׁים וְשֵׁשׁ שָׁעוֹת וּמֶחֱצָה. בְּאוֹתָהּ שָׁעָה צָעֲקוּ כָּל אֻמּוֹת הָעוֹלָם וְאָמְרוּ מָה אֱלֹהֵיהֶם שֶׁל אֵלּוּ עוֹשֶׂה לָהֶם שֶׁכָּךְ נֶהֱרָגִין עָלָיו בְּכָל שָׁעָה, וַעֲלֵיהֶם כְּתִיב (תהלים מד, כג): כִּי עָלֶיךָ הֹרַגְנוּ כָל הַיּוֹם. לְאַחַר יָמִים נִשְׁתַּטֵּית אוֹתָהּ הָאִשָּׁה וְנָפְלָה מִן הַגַּג וּמֵתָה, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (ירמיה טו, ט): אֻמְלְלָה יֹלֶדֶת הַשִּׁבְעָה, וּבַת קוֹל יוֹצֵאת וְאוֹמֶרֶת (תהלים קיג, ט): אֵם הַבָּנִים שְׂמֵחָה, וְרוּחַ הַקֹּדֶשׁ צוֹוַחַת וְאוֹמֶרֶת: עַל אֵלֶּה אֲנִי בוֹכִיָּה. | |
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| 30. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha, ben sira Found in books: Hayes (2022) 280 |
| 31. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hayes (2022) 288 |
| 32. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha, 1 enoch •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing Found in books: Hayes (2022) 292 |
33. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing Found in books: Hayes (2022) 294 | 85a. Having reconciled all the apparent contradictions between the two i baraitot /i according to the opinion of Reish Lakish, the Gemara asks: b But according to Rabbi Yoḥa, /b who holds inferior produce cannot be consecrated as first fruits, the first i baraita /i is b difficult, /b as it states that inferior produce can be consecrated.,The Gemara answers: The i baraitot /i cited above contradict Rabbi Yoḥa’s opinion. But there b is /b a dispute between b i tanna’im /i /b with regard to this issue, b as it is taught /b in a i baraita /i : With regard to produce b that /b grew b on a roof, or that /b grew b in a ruin, /b the owner b brings /b it b and recites /b the accompanying passage. With regard to produce b that /b grew b in a flowerpot, or that /b grew b on a ship, /b the owner b does not bring /b it b at all. /b Rabbi Yoḥa holds in accordance with that i baraita /i .,§ The mishna states: b And all /b meal offerings b come only from the optimal /b produce. One of the places the mishna mentions as having good-quality produce is Aforayim. The superior quality of its produce was so well known that Aforayim was used as an example in colloquial aphorisms. In Moses and Aaron’s first meeting with Pharaoh, Aaron cast his staff to the ground, whereupon it turned into a serpent. Pharaoh’s necromancers then duplicated the feat using their incantations, only to then be confounded when Aaron’s staff swallowed up all of theirs (see Exodus 7:10–12). The Gemara relates the conversation that took place: Pharaoh’s two leading necromancers, b Yoḥana and Mamre, said to Moses: /b Are b you are bringing straw to Afarayim? /b Performing necromancy in Egypt, the world leader in sorcery, is like bringing straw to Afarayim, which is rich in the finest grains. Moses b said to them: /b It is as b people say: To a city /b rich in b herbs, take herbs. /b If you want to guarantee that people will appreciate your merchandise, bring it to a place where they are familiar with it., strong MISHNA: /strong Even when selecting grain for meal offerings from the locations mentioned in the previous mishna, b one may not bring /b as a meal offering grain b from a fertilized field, nor from an irrigated field, nor from a field of trees, /b as such fields do not produce grain of optimal quality. b But if /b one b did bring /b a meal offering of grain from such fields, it is b fit. /b , b How does one produce /b optimal-quality grain? b He plows /b the field during the b first year, /b but he does not sow it, b and in the second year, he sows it seventy days before Passover, and /b in that manner b it produces /b grain that will provide b an abundance of fine, /b high-quality, b flour. /b , b How does /b the Temple treasurer b inspect /b the flour to determine whether it is of sufficiently high quality? b The treasurer inserts his hand into /b the flour. If, when he removes his hand, flour b powder covers it, /b the flour is b unfit, until one sifts it /b with a fine sifter, so that no powder will remain., b And if /b the flour b became wormy, /b it is b unfit /b for use in a meal offering., strong GEMARA: /strong The mishna states: b How does one produce /b optimal-quality grain? b He plows /b the field during the b first year, /b and in the second year he sows it. The Gemara clarifies what should be done in the second year: b A dilemma was raised before /b the Sages: b What /b is the i tanna /i b saying? /b Is he saying that b he plows /b the field during the b first /b year, b and /b in the b second /b year b he plows it and sows it? Or perhaps /b he is saying that b he plows /b the field during the b first /b year, b and /b in the b second /b year b he sows it without plowing it. /b ,The Gemara suggests: b Come /b and b hear /b a resolution, b as it is taught /b in a i baraita /i : b Rabbi Yosei says: Also /b concerning b grain /b grown in b Kerazayim and Kefar Aḥim, if only /b those places b had been close to Jerusalem, they would have brought /b barley b from them /b for the i omer /i . b As /b the i halakha /i is b that one brings the i omer /i only from the southern fields and /b those b that were plowed for that /b purpose, b as upon such /b fields, the b sun rises /b and shines, b and from those /b fields, the b sun /b also b sets. /b In other words, those fields are exposed to a lot of sunlight, so they produce a superior-quality crop. Kerazayim and Kefar Aḥim were such fields, but they were too far from Jerusalem for their barley to be used for the i omer /i offering.,The i baraita /i continues: b How does one produce /b optimal-quality grain? b He plows /b the field during the b first year, and /b in the b second /b year, he b plows /b it once b and /b then b repeats /b the plowing a second time, b and he sows it seventy days before Passover. /b It is done this way b in order that /b the sowing b will be /b done b close to /b the time when the strength of the b sun /b reaches its climax, b and /b will thereby b produce /b a high-quality crop in which the length of b a stalk /b is b a handspan and /b the b ear /b itself is b two handspans. /b , b And /b then one b reaps /b the grain b and gathers /b it together into a pile, b and /b then he b threshes /b the grain b and winnows /b it, b and /b then he b sorts /b the inedible admixture from the edible grain, b and /b then he b grinds /b the grain b and sifts /b it b and brings /b the flour produced b to the /b Temple b treasurer. And /b the b treasurer inserts his hand into it /b in order to check its quality. b If /b upon removing his hand b powder covers it, /b the treasurer b says to /b the owner: b Go back and sift it a second /b time. The Sages b say in the name of Rabbi Natan /b that b the treasurer /b would perform a more thorough examination of the flour’s quality. He b douses his hand /b with b oil and /b then b inserts it into /b the flour b until all of its powder will be brought up. /b ,The Gemara explains that the i baraita /i provides a resolution to the dilemma: b In any event, the /b i baraita /i b teaches /b that during the second year, the owner of the field b plows /b it once b and /b then b repeats /b the plowing. It is explicit, then, that during the second year the field should be plowed.,The Gemara rejects this proof: b But /b even b according to your reasoning, /b ultimately b the mishna does not teach /b that he plows the field and then b repeats /b the plowing; |
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34. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hayes (2022) 295| 110a. מצוה באפי נפשה הוא,לא יעשה צרכיו תרי אמאי נמלך הוא אמר אביי הכי קאמר לא יאכל תרי וישתה תרי ולא יעשה צרכיו אפילו פעם אחת דילמא חליש ומיתרע,ת"ר שותה כפלים דמו בראשו אמר רב יהודה אימתי בזמן שלא ראה פני השוק אבל ראה פני השוק הרשות בידו אמר רב אשי חזינא ליה לרב חנניא בר ביבי דאכל כסא הוה נפיק וחזי אפי שוקא,ולא אמרן אלא לצאת לדרך אבל בביתו לא אמר ר' זירא ולישן כלצאת לדרך דמי אמר רב פפא ולצאת לבית הכסא כלצאת לדרך דמי ובביתו לא והא רבא מני כשורי,ואביי כי שתי חד כסא מנקיט ליה אימיה תרי כסי בתרי ידיה ורב נחמן בר יצחק כי הוה שתי תרי כסי מנקיט ליה שמעיה חד כסא חד כסא מנקיט ליה תרי כסי בתרי ידיה אדם חשוב שאני,אמר עולא עשרה כוסות אין בהם משום זוגות עולא לטעמיה דאמר עולא ואמרי לה במתניתא תנא עשרה כוסות תיקנו חכמים בבית האבל ואי ס"ד עשרה כוסות יש בהן משום זוגות היכי קיימי רבנן ותקנו מילתא דאתי לידי סכנה אבל תמניא יש בהן משום זוגות,רב חסדא ורבה בר רב הונא דאמרי תרוייהו שלום לטובה מצטרף לרעה לא מצטרף אבל שיתא יש בהן משום זוגות,רבה ורב יוסף דאמרי תרוייהו ויחונך לטובה מצטרף לרעה לא מצטרף אבל ארבעה יש בהן משום זוגות,אביי ורבא דאמרי תרוייהו וישמרך לטובה מצטרף לרעה לא מצטרף,ואזדא רבא לטעמיה דרבא אפקינהו לרבנן בארבעה כוסות אע"ג דאיתזק רבא בר ליואי לא חש לה למילתא דאמר ההוא משום דאותבן בפירקא הוה,אמר רב יוסף אמר לי יוסף שידא אשמדאי מלכא דשידי ממונה הוא אכולהו זוגי ומלכא לא איקרי מזיק איכא דאמרי לה להאי גיסא אדרבה מלכא [רתחנא הוא] מאי דבעי עביד שהמלך פורץ גדר לעשות לו דרך ואין מוחין בידו,אמר רב פפא אמר לי יוסף שידא בתרי קטלינן בארבעה לא קטלינן בארבעה מזקינן בתרי בין בשוגג בין במזיד בארבעה במזיד אין בשוגג לא,ואי אישתלי ואיקרי ונפק מאי תקנתיה לינקוט זקפא דידיה דימיניה בידא דשמאליה וזקפא דשמאליה בידא דימיניה ונימא הכי אתון ואנא הא תלתא ואי שמיע ליה דאמר אתון ואנא הא ארבעה נימא ליה אתון ואנא הא חמשה ואי שמיע ליה דאמר אתון ואנא הא שיתא נימא ליה אתון ואנא הא שבעה הוה עובדא עד מאה וחד ופקע שידא,אמר אמימר אמרה לי רישתינהי דנשים כשפניות האי מאן דפגע בהו בנשים כשפניות נימא הכי חרי חמימי בדיקולא בזייא לפומייכו נשי דחרשייא קרח קרחייכי פרח פרחייכי | 110a. b is a distinct mitzva /b in its own right. In other words, each cup is treated separately and one is not considered to be drinking in pairs.,The i baraita /i taught that b one /b should b not attend to his /b sexual b needs in pairs. /b The Gemara asks: b Why /b should one be concerned for this; b he has changed his mind? /b One does not plan in advance to engage in marital relations twice, and therefore the two acts should not combine to form a dangerous pair. b Abaye said: This is /b what the i tanna /i b is saying, /b i.e., the i baraita /i should be understood in the following manner: b One /b should b not eat in pairs nor drink in pairs, and /b if he does so b he /b should b not attend to his /b sexual b needs /b right afterward b even once, lest he is weakened /b by the act b and will be harmed /b for having eaten or drunk in pairs., b The Sages taught /b in another i baraita /i : If one b drinks in pairs his blood is upon his head, /b i.e., he bears responsibility for his own demise. b Rav Yehuda said: When /b is that the case? b When one did not /b leave the house and b view the marketplace /b between cups. b However, if he saw the marketplace /b after the first cup, b he has permission /b to drink another cup without concern. Likewise, b Rav Ashi said: I saw Rav Ḥaya bar Beivai /b follow this policy: b Upon /b drinking b each cup, he would leave /b the house b and view the marketplace. /b , b And we said /b that there is concern for the safety of one who drinks in pairs b only /b when he intends b to set out on the road /b after drinking, b but /b if he intends to remain b in his home /b there is b no /b need for concern. b Rabbi Zeira said: And /b one who plans b to sleep is comparable to /b one who is b setting out on the road. /b He should be concerned that he might be harmed. b Rav Pappa said: And going to the bathroom is comparable to setting out on the road. /b The Gemara asks: b And /b if one intends to remain b in his home, /b is there b no /b cause for concern? b But Rava would count the beams /b of the house to keep track of the number of cups he had drunk so as to ensure that he would not consume an even number., b And /b likewise b Abaye, when he would drink one cup, his mother would /b immediately b place two cups in his two hands /b so that he would not inadvertently drink only one more cup and thereby expose himself to the danger of drinking in pairs. b And /b similarly, b when Rav Naḥman bar Yitzḥak would drink two cups, his attendant would /b immediately b place one /b more b cup in his hand, /b and if he would drink b one cup, /b the attendant would b place two cups in his two hands. /b These reports indicate that one should be concerned for his safety after drinking an even number of cups, even when he remains at home. The Gemara answers: b An important person is different. /b The demons focus their attention on him, and he must therefore be more careful than the average person., b Ulla said: Ten cups contain no element of /b the danger associated with b pairs. Ulla /b rules here b in accordance with his reasoning /b stated elsewhere, b as Ulla said, and some say it was taught in a i baraita /i : The Sages instituted /b that one must drink b ten cups /b of wine b in the house of a mourner /b during the meal of comfort. b And if it could enter your mind /b that b ten cups do contain the element of /b danger associated with b pairs, how could the Sages arise and institute something that /b might b bring a person to /b a state of b danger? However, eight cups do contain the element of /b danger associated with b pairs. /b , b Rav Ḥisda and Rabba bar Rav Huna both say /b that eight is also safe from the dangers of pairs, as the number seven, represented by the word b i shalom /i , combines /b with the previous cups b for the good /b but b does not combine for the bad. /b The final verse of the priestly benediction reads: “The Lord lift His countece upon you and give you peace [ i shalom /i ]” (Numbers 6:26). The word i shalom /i , the seventh Hebrew word in this verse, has a purely positive connotation. Rav Ḥisda and Rabba bar Rav Huna therefore maintain that the seventh cup combines with the previous six only for good purposes. After the seventh cup, i.e., from the eighth cup and on, the cups constitute pairs for the good but not for the bad. b However, six cups do contain the element of /b danger associated with b pairs. /b , b Rabba and Rav Yosef both say /b that even drinking six cups is not dangerous. The reason is that the fifth cup, represented by the word b i viḥuneka /i /b in the second verse of the priestly benediction: “The Lord make His face to shine upon you, and be gracious to you [ i viḥuneka /i ]” (Numbers 6:25), b combines /b with the previous cups b for the good /b but b does not combine for the bad. However, four cups do contain the element of /b danger associated with b pairs. /b , b Abaye and Rava both say /b that even the number four is not dangerous, as b i veyishmerekha /i , /b the third word in the first verse of the priestly benediction, reads: “The Lord bless you and keep you [ i veyishmerekha /i ]” (Numbers 6:24). b It combines for the good /b but b does not combine for the bad. /b , b And Rava follows his /b standard line of b reasoning /b in this regard, b as Rava /b allowed b the Sages to leave /b after having drunk b four cups /b and was not concerned for their safety. b Although Rava bar Livai was injured /b on one such occasion, Rava b was not concerned /b that b the matter /b had been caused by his consumption of an even number of cups, b as he said: That /b injury occurred b because /b Rava bar Livai b challenged me during the /b public b lecture. /b It is improper for a student to raise difficulties against his rabbi during a public lecture, lest the rabbi be embarrassed by his inability to answer., b Rav Yosef said: Yosef the Demon said to me: Ashmedai, the king of the demons, is appointed over all /b who perform actions in b pairs, and a king is not called a harmful spirit. /b A king would not cause harm. Consequently, there is no reason to fear the harm of demons for having performed an action in pairs. b Some say /b this statement b in this manner: On the contrary, he is an angry king /b who b does what he wants, /b as the i halakha /i is b that a king /b may b breach the fence /b of an individual b in order to form a path for himself, and none /b may b protest his /b action. Similarly, the king of demons has full license to harm people who perform actions in pairs., b Rav Pappa said: Yosef the Demon said to me: /b If one drinks b two /b cups, b we /b demons b kill /b him; if he drinks b four, we do not kill /b him. But this person who drank b four, we harm /b him. There is another difference between two and four: b With /b regard to one who drinks b two, whether /b he did so b unwittingly or intentionally, /b we harm him. b With /b regard to one who drinks b four, /b if he does so b intentionally, yes, /b he is harmed; if he does so b unwittingly, no, /b he will not be harmed.,The Gemara asks: b And if one forgets and it happens that he goes outside /b after having drunk an even number of cups, b what is his solution? /b The Gemara answers: He should b take his right thumb in his left hand, and his left thumb in his right hand, and say as follows: You, /b my thumbs, b and I are three, /b which is not a pair. b And if he hears /b a voice b that says: You and I are four, /b which makes a pair, he should b say to it: You and I are five. And if he hears it say: You and I are six, /b he should b say to it: You and I are seven. /b The Gemara relates that b there was an incident /b in which someone kept counting after the demon b until /b he reached b a hundred and one, and the demon burst /b in anger., b Ameimar said: The chief of witches said to me: One who encounters witches /b should b say this /b incantation: b Hot feces in torn date baskets in your mouth, witches; may your hairs fall out /b because you use them for witchcraft; b your crumbs, /b which you use for witchcraft, b should scatter /b in the wind; |
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35. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha Found in books: Reif (2006) 123| 16b. היינו מטופל ואין לו היינו ביתו ריקם אמר רב חסדא זהו שביתו ריקם מן העבירה: ופרקו נאה אמר אביי זה שלא יצא (לו) שם רע בילדותו,(ירמיהו יב, ח) היתה לי נחלתי כאריה ביער נתנה עלי בקולה על כן שנאתיה מאי נתנה עלי בקולה אמר מר זוטרא בר טוביה אמר רב ואמרי לה אמר רבי חמא אמר רבי אלעזר זה שליח צבור (היורד לפני התיבה שאינו הגון):,ואומר לפניהם עשרים וארבע ברכות שמונה עשרה שבכל יום ומוסיף עליהן עוד שש: הני שש שבע הוויין כדתנן על השביעית הוא אומר ברוך מרחם על הארץ אמר רב נחמן בר יצחק מאי שביעית שביעית לארוכה,כדתניא בגואל ישראל מאריך ובחותמה הוא אומר מי שענה את אברהם בהר המוריה הוא יענה אתכם וישמע בקול צעקתכם היום הזה ברוך גואל ישראל והן עונין אחריו אמן וחזן הכנסת אומר להם תקעו בני אהרן תקעו,וחוזר ואומר מי שענה את אבותינו על ים סוף הוא יענה אתכם וישמע בקול צעקתכם היום הזה ברוך זוכר הנשכחות והן עונין אחריו אמן וחזן הכנסת אומר להם הריעו בני אהרן הריעו וכן בכל ברכה וברכה באחת אומר תקעו ובאחת אומר הריעו:,במה דברים אמורים בגבולין אבל במקדש אינו כן לפי שאין עונין אמן במקדש ומנין שאין עונין אמן במקדש,שנאמר (נחמיה ט, ה) קומו ברכו את ה' אלהיכם מן העולם עד העולם ויברכו שם כבודך ומרומם על כל ברכה ותהלה יכול על כל ברכות כולן לא תהא אלא תהלה אחת ת"ל ומרומם על כל ברכה ותהלה על כל ברכה תן לו תהלה,ואלא במקדש מהו אומר ברוך ה' אלהים אלהי ישראל מן העולם ועד העולם ברוך גואל ישראל והן עונין אחריו ברוך שם כבוד מלכותו לעולם ועד וחזן הכנסת אומר להם תקעו הכהנים בני אהרן תקעו,וחוזר ואומר מי שענה את אברהם בהר המוריה הוא יענה אתכם וישמע בקול צעקתכם היום הזה ברוך ה' אלהי ישראל זוכר הנשכחות והם עונים אחריו בשכמל"ו וחזן הכנסת אומר להם הריעו הכהנים בני אהרן הריעו וכו' וכן בכל ברכה וברכה באחת אומר תקעו ובאחת אומר הריעו עד שגומר את כולן,וכך הנהיג ר' חלפתא בצפורי ור' חנניה בן תרדיון בסיכני וכשבא דבר לפני חכמים אמרו לא היו נוהגין כן אלא בשערי מזרח ובהר הבית,ואית דאמרי כדתניא אומר לפניהן עשרים וארבע ברכות שמונה עשרה שבכל יום ומוסיף עליהן עוד שש ואותן שש היכן אומרן בין גואל לרופא חולי ומאריך בגאולה והן עונין אחריו אמן על כל ברכה וברכה וכך היו נוהגין בגבולין,אבל במקדש היו אומרים ברוך ה' אלהי ישראל מן העולם ועד העולם ברוך גואל ישראל ולא היו עונין אחריו אמן וכל כך למה לפי שאין עונין אמן במקדש ומנין שאין עונין אמן במקדש שנאמר קומו ברכו את ה' אלהיכם מן העולם ועד העולם ויברכו (את) שם כבודך ומרומם על כל ברכה ותהלה על כל ברכה וברכה תן לו תהלה:,תנו רבנן על הראשונות הוא אומר ברוך ה' אלהי ישראל מן העולם ועד העולם ברוך גואל ישראל והן עונין אחריו ברוך שם כבוד מלכותו לעולם ועד וחזן הכנסת אומר תקעו כהנים תקעו וחוזר ואומר מי שענה את אברהם בהר המוריה הוא יענה אתכם וישמע בקול צעקתכם היום הזה (והן תוקעין ומריעין ותוקעין) ועל השניה הוא אומר ברוך ה' אלהי ישראל מן העולם ועד העולם ברוך זוכר הנשכחות והן עונין אחריו ברוך שם כבוד מלכותו לעולם ועד,וחזן הכנסת אומר הריעו בני אהרן הריעו ואומר מי שענה את אבותינו על ים סוף הוא יענה אתכם וישמע בקול צעקתכם היום הזה והם מריעין ותוקעין ומריעין וכן בכל ברכה וברכה באחת אומר תקעו ובאחת אומר הריעו עד שיגמור את הברכות כולן וכך הנהיג ר' חלפתא בצפורי ור' חנניה בן תרדיון בסיכני וכשבא דבר אצל חכמים אמרו לא היו נוהגין כן אלא בשערי מזרח ובהר הבית:,ר' יהודה אומר לא היה צריך לומר זכרונות כו': א"ר אדא דמן יפו מאי טעמא דר' יהודה לפי שאין אומרים זכרונות ושופרות | 16b. The Gemara asks a question concerning the explanation of Rabbi Yehuda: One who has b dependent /b children b and does not have /b anything with which to support them b is /b apparently b the same as /b one whose b house is empty. /b Why does Rabbi Yehuda list both descriptions? b Rav Ḥisda said: This /b expression means b that his house is empty of transgression. And /b Rabbi Yehuda further said that the prayer leader must be one b whose youth was becoming. /b In explanation of this phrase, b Abaye said: This /b is b one who did not have a bad reputation /b at any time b during his youth. /b ,The Gemara cites a verse in relation to the prayer leader: b “My heritage has become to me as a lion in the forest. She has uttered her voice against me; therefore I have hated her” /b (Jeremiah 12:8). b What is /b the meaning of the phrase: b “She has uttered her voice against me”? Mar Zutra bar Toviyya said /b that b Rav said, and some say Rabbi Ḥama said /b that b Rabbi Elazar said: This is an unworthy prayer leader who descends before the ark. /b When this person calls out to God, He thinks, so to speak: I hate the sound of his prayer.,§ The mishna teaches: b And /b the prayer leader b recites twenty-four blessings before them: /b The b eighteen /b blessings b of /b the b everyday /b i Amida /i prayer, b to which he adds another six /b blessings. The Gemara asks: Are b these six /b blessings? In fact, b they are seven, as we learned /b in a mishna: b For the seventh he recites, /b Blessed are You, Lord, b Who has mercy on the Land. Rav Naḥman bar Yitzḥak said: What /b is the meaning of the b seventh /b blessing? This is referring to the b seventh for length, /b i.e., there were actually six new blessings, but as the prayer leader lengthens the sixth weekday blessing it is considered an additional blessing., b As it is taught /b in a i baraita /i : b In /b the blessing of: b Redeemer of Israel, /b the prayer leader b lengthens /b the blessing, b and for its conclusion he recites: He Who answered Abraham on Mount Moriah, He will answer you and hear the sound of your cry on this day. Blessed /b are You, Lord, b Redeemer of Israel. And /b the community b answers amen after him. And the sexton says to them: Blow /b a long, unwavering sound, b sons of Aaron, blow. /b , b And /b the prayer leader b resumes and recites /b the second blessing, concluding: b He Who answered our forefathers by the Red Sea, He will answer you and hear the sound of your cry on this day. Blessed /b are You, Lord, b Who remembers the forgotten. And /b the community b answers amen after him. And the sexton says to them: Blast /b a wavering sound, b sons of Aaron, blast. And similarly, /b this is the procedure b for each and every /b additional b blessing: After one /b blessing b he says: Blow /b a long, unwavering sound, b and after /b the next b one he says: Blast /b a wavering sound.,The Gemara asks: b In what /b case b is this statement said? /b This method applies b in the outlying areas, /b i.e., everywhere except in the Temple. b However, in the Temple /b itself this b is not /b the correct procedure, b as one does not answer amen in the Temple. /b Instead, one responds with a long blessing. The Gemara inquires: b And from where /b is it derived b that one does not answer amen in the Temple? /b ,The Gemara answers: b As it is stated: “Stand up and bless the Lord, your God, from everlasting to everlasting, and let them say: Blessed be Your glorious name, that is exalted above all blessing and praise” /b (Nehemiah 9:5). One b might /b have thought that b for all blessings there should be only one praise, /b i.e., all blessings are answered with amen. Therefore, b the verse states: “That is exalted above all [ i al kol /i ] blessing and praise,” /b which indicates that b for every [ i al kol /i ] blessing, /b you should b give it /b its own b praise. /b , b But /b if so, b in the Temple, what /b would the prayer leader b recite? /b He would conclude the blessing: b Blessed be the Lord, God of Israel, from everlasting to everlasting. Blessed /b are You, Lord, b Redeemer of Israel. And /b instead of amen, b they answer after him: Blessed be the name of His glorious kingdom forever and all time. And the sexton says to them: Blow, priests, sons of Aaron, blow. /b , b And /b the prayer leader b resumes and recites /b the second blessing, concluding: b He Who answered Abraham on Mount Moriah, He will answer you and hear the sound of your cry on this day. Blessed be the Lord, God of Israel, Who remembers the forgotten. And /b the community b answers after him: Blessed be the name of His glorious kingdom forever and all time. And the sexton says to them: Blast, priests, sons of Aaron, blast, etc. And similarly, /b this is the procedure b for each and every /b additional b blessing: After one /b blessing b he says: Blow /b a long, unwavering sound, b and after /b the next b one he says: Blast /b a wavering sound, b until he concludes all /b the blessings.,§ The Gemara relates: b And this was the custom Rabbi Ḥalafta established in /b the city of b Tzippori, and Rabbi Ḥaya ben Teradyon in /b the city of b Sikhni. And when /b this b matter came before the Sages, they said: They would act /b in accordance with b this custom only at the Eastern Gate /b of the Temple b and on the Temple Mount, /b but not outside the Temple., b And /b some b say /b that they acted b as it is taught /b in a i baraita /i : b And he recites twenty-four blessings before them: /b The b eighteen /b blessings b of /b the b everyday /b i Amida /i prayer, b to which he adds another six /b blessings. b And those /b extra b six, where does he recite them? Between /b the blessings: b Redeemer /b of Israel, b and: Healer of the sick. And he lengthens /b the earlier prayer b of redemption, and /b the congregation b answers amen after him, for each and every blessing. And this was the custom in the outlying areas, /b outside the Temple., b However, in the Temple they would recite: Blessed be the Lord, God of Israel, from everlasting to everlasting. Blessed /b are You, Lord, b Redeemer of Israel, and they would not answer amen after him. And why /b did the practice differ b so much? Because one does not answer amen in the Temple. And from where /b is it derived b that one does not answer amen in the Temple? As it is stated: “Stand up and bless the Lord, your God, from everlasting to everlasting, and let them say: Blessed be Your glorious Name, that is exalted above all blessing and praise” /b (Nehemiah 9:5). As stated above, this verse indicates that b for every blessing, /b you should b give it /b its own b praise. /b , b The Sages taught: In /b concluding b the first /b blessing b he recites: Blessed be the Lord, God of Israel, from everlasting to everlasting. Blessed /b are You, Lord, b Redeemer of Israel, and they would answer after him: Blessed be the name of His glorious kingdom forever and all time. And the sexton says: Blow, priests, blow. And he resumes /b the blessings b and recites: He Who answered Abraham on Mount Moriah, He will answer you and hear the sound of your cry on this day. And they blow /b a long, unwavering sound, b and blast /b a wavering sound, b and blow. And for the second /b blessing b he recites: Blessed be the Lord, God of Israel, from everlasting to everlasting, who remembers the forgotten, and they would answer after him: Blessed be the name of His glorious kingdom forever and all time. /b , b And the sexton says: Blast, sons of Aaron, blast. And he recites: He Who answered our forefathers by the Red Sea, He will answer you and hear the sound of your cry on this day. And they blow, and blast, and blow. And similarly, for each and every blessing: After one he says: Blow, and after /b the next b one he says: Blast, until he concludes all of them. And this was the custom Rabbi Ḥalafta established in Tzippori, and Rabbi Ḥaya ben Teradyon in Sikhni. And when /b this b matter came before the Sages, they said: They would act /b in accordance with b this custom only at the Eastern Gate and on the Temple Mount. /b ,§ The mishna taught: Rabbi Yehuda says: The prayer leader b did not need to recite /b the b Remembrances /b and i Shofarot /i passages. Instead, he recited verses dealing with famine and suffering. b Rabbi Adda from Jaffa said: What is Rabbi Yehuda’s reason? /b Rabbi Yehuda maintains b that one recites Remembrances and i Shofarot /i /b |
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36. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha, 1 enoch •apocrypha and pseudepigrapha, enoch traditions •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing Found in books: Hayes (2022) 291| 49b. ועל הסוטה שאין הולד ממזר,נדה דהא תפסי בה קידושין שנאמר (ויקרא טו, כד) ותהי נדתה עליו אפי' בשעת נדתה תפסי בה קידושין,סוטה נמי דהא תפסי בה קידושין,תניא נמי הכי הכל מודים בבא על הנדה ועל הסוטה ועל שומרת יבם שאין הולד ממזר,ואביי שומרת יבם מספקא ליה אי כרב אי כשמואל:,א"ר שמעון בן עזאי כו': תני שמעון בן עזאי אומר מצאתי מגלת יוחסין בירושלים וכתוב בה איש פלוני ממזר מאשת איש וכתוב בה משנת ר' אליעזר בן יעקב קב ונקי וכתוב בה מנשה הרג את ישעיה,אמר רבא מידן דייניה וקטליה אמר ליה משה רבך אמר (שמות לג, כ) כי לא יראני האדם וחי ואת אמרת (ישעיהו ו, א) ואראה את ה' יושב על כסא רם ונשא משה רבך אמר (דברים ד, ז) מי כה' אלהינו בכל קראנו אליו ואת אמרת (ישעיהו נה, ו) דרשו ה' בהמצאו משה רבך אמר (שמות כג, כו) את מספר ימיך אמלא ואת אמרת (מלכים ב כ, ו) והוספתי על ימיך חמש עשרה שנה,אמר ישעיה ידענא ביה דלא מקבל מה דאימא ליה ואי אימא ליה אישוייה מזיד אמר שם איבלע בארזא אתיוה לארזא ונסרוה כי מטא להדי פומא נח נפשיה משום דאמר (ישעיהו ו, ה) ובתוך עם טמא שפתים אנכי יושב,מכל מקום קשו קראי אהדדי,ואראה את ה' כדתניא כל הנביאים נסתכלו באספקלריא שאינה מאירה משה רבינו נסתכל באספקלריא המאירה,דרשו ה' בהמצאו הא ביחיד הא בצבור ויחיד אימת אמר רב נחמן אמר רבה בר אבוה אלו עשרה ימים שבין ראש השנה ליום הכפורים,את מספר ימיך אמלא תנאי היא דתניא את מספר ימיך אמלא | 49b. b or with a i sota /i , that the offspring is not a i mamzer /i . /b ,With regard to b a menstruating woman /b the offspring is not a i mamzer /i b because /b one’s b betrothal of her takes effect, as it is stated: “And her impurity shall be upon him” /b (Leviticus 15:24). The phrase “shall be” alludes to the fact that a betrothal with her takes effect. The verse teaches that b even at the time of her /b menstrual b impurity, betrothal with her takes effect. /b ,With regard to b a i sota /i , too, /b the offspring is not a i mamzer /i b because /b one’s b betrothal of her takes effect. /b ,The Gemara notes: b This /b teaching of Abaye b is also taught /b in a i baraita /i : b All agree with regard to one who engages in sexual relations with a menstruating woman, or with a i sota /i , or with a widow waiting for her i yavam /i /b to perform levirate marriage, b that the offspring is not a i mamzer /i . /b ,The Gemara explains: b And Abaye /b did not mention the case of a b widow waiting for her i yavam /i /b because b he is uncertain whether, /b if someone other than the i yavam /i betrothed her, the i halakha /i is b in accordance with /b the opinion of b Rav /b that it does not take effect or b in accordance with /b the opinion of b Shmuel /b that it might take effect.,§ The mishna states: b Rabbi Shimon ben Azzai said: /b I found a scroll recording people’s lineages. The Gemara cites an expanded version of the contents of the scroll. b It is taught /b in a i baraita /i that b Rabbi Shimon ben Azzai said: I found a scroll /b recording people’s b lineages, in Jerusalem, and it was written in it /b that b so-and-so is a i mamzer /i from /b an adulterous union with b a married woman. And it was /b also b written in it: The teachings of Rabbi Eliezer ben Ya’akov /b measure only b a i kav /i but are clean /b and accurate, and so the i halakha /i is decided in accordance with his opinions. b And it was written in it: Manasseh, /b king of Israel, b killed Isaiah /b the prophet.,The Gemara expands on the events surrounding Isaiah’s death: b Rava said: /b Manasseh b judged him /b as a false witness for issuing statements contradicting the Torah b and /b only then b killed him. /b Manasseh b said to /b Isaiah: b Moses your master said /b in the Torah: “And He said: You cannot see My face, b for man cannot see Me and live” /b (Exodus 33:20), b and /b yet b you said: “I saw the Lord sitting upon a high and lofty throne” /b (Isaiah 6:1). b Moses your master said: /b “For b which /b great nation is there, that has God so near to it, b as the Lord our God is, whenever we call upon Him?” /b (Deuteronomy 4:7), b and /b yet b you said: “Seek the Lord while He may be found, call upon Him while He is near” /b (Isaiah 55:6), which implies that God is not always near. b Moses your master said: “I will fulfill the number of your days” /b (Exodus 23:26), which implies that each individual has a preordained allotted lifespan that he cannot outlive, b and /b yet b you said /b in a prophecy to King Hezekiah: b “And I will add to your days, fifteen years” /b (II Kings 20:6)., b Isaiah said /b to himself: b I know him, /b i.e., Manasseh, b that he will not accept whatever /b explanation b that I will say to him /b to resolve my prophecies with the words of the Torah. b And /b even b if I say it to him, I will make him into an intentional transgressor /b since he will kill me anyway. Therefore, in order to escape, b he uttered a /b divine b name /b and b was swallowed within a cedar /b tree. Manasseh’s servants b brought the cedar /b tree b and sawed through it /b in order to kill him. b When /b the saw b reached to where his mouth was, /b Isaiah b died. /b He died specifically as this point b due to that which he said: “In the midst of a people of unclean lips, I dwell” /b (Isaiah 6:5). He was punished for referring to the Jewish people in a derogatory manner.,The Gemara asks: b In any case, /b as Manasseh pointed out, these b verses contradict each other; /b how are these contradictions to be resolved?,The Gemara resolves the first contradiction: b “I saw the Lord” /b is to be understood b as it is taught /b in a i baraita /i : b All of the prophets observed /b their prophecies b through an obscure looking glass [ i aspaklaria /i ], /b i.e., their prophecies were given as metaphoric visions but were not a direct perception of the matter. However, b Moses our master observed /b his prophecies b through a clear looking glass, /b i.e., he gained a direct and accurate perception of the matter.,The Gemara resolves the second contradiction: Isaiah’s prophecy: b “Seek the Lord while He may be found,” /b does not contradict the verse in the Torah that God is near to His nation “whenever we call upon Him,” because b this /b prophecy of Isaiah was made b with regard to the individual /b and b this /b verse in the Torah is stated b with regard to a community, /b as the prayer of the community is always accepted. The Gemara asks: b And when /b is the time that God is to be found near b the individual? Rav Naḥman said Rabba bar Avuh said: These are the ten days between Rosh HaShana and Yom Kippur. /b ,The resolution of the third contradiction from the verse: b “I will fulfill the number of your days,” is /b subject to a dispute between b i tanna’im /i , as it is taught /b in a i baraita /i : The verse states: b “I will fulfill the number of your days”; /b |
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37. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha, ben sira Found in books: Hayes (2022) 280| 92b. (ויקרא יג, מה) וטמא טמא יקרא,א"ל רבא לרבה בר מרי מנא הא מילתא דאמור רבנן השכם ואכול בקיץ מפני החמה ובחורף מפני הצינה ואמרי אינשי שיתין רהוטי רהוט ולא מטו לגברא דמצפרא כרך דכתיב (ישעיהו מט, י) לא ירעבו ולא יצמאו ולא יכם שרב ושמש,א"ל את אמרת מהתם ואנא אמינא מהכא (שמות כג, כה) ועבדתם את ה' אלהיכם זו קרית שמע ותפלה וברך [את] לחמך ואת מימיך זו פת במלח וקיתון של מים מכאן ואילך והסירותי מחלה מקרבך,ותניא מחלה זו מרה ולמה נקרא שמה מחלה ששמונים ושלשה חלאין יש בה מחלה בגימטריא הכי הוו וכולן פת במלח שחרית וקיתון של מים מבטלן,א"ל רבא לרבה בר מרי מנא הא מילתא דאמור רבנן חברך קרייך חמרא אוכפא לגביך מוש א"ל דכתיב (בראשית טז, ח) ויאמר הגר שפחת שרי אי מזה באת ואנה תלכי ותאמר מפני שרי גברתי אנכי בורחת,אמר ליה רבא לרבה בר מרי מנא הא מילתא דאמרי אינשי מילתא גנאה דאית ביך קדים אמרה א"ל דכתיב (בראשית כד, לד) ויאמר עבד אברהם אנכי,א"ל רבא לרבה בר מרי מנא הא מילתא דאמרי אינשי שפיל ואזיל בר אווזא ועיניה מטייפי אמר ליה דכתיב (שמואל א כה, לא) והטיב ה' לאדני וזכרת [את] אמתך,אמר ליה רבא לרבה בר מרי מנא הא מילתא דאמרי אינשי שיתין תכלי מטייה לככא דקל חבריה שמע ולא אכל אמר ליה דכתיב (מלכים א א, כו) ולי אני עבדך ולצדוק הכהן ולבניהו בן יהוידע ולשלמה עבדך לא קרא,א"ל את אמרת מהתם ואנא אמינא מהכא (בראשית כד, סז) ויבאה יצחק האהלה שרה אמו ויקח את רבקה ותהי לו לאשה ויאהבה וינחם יצחק אחרי אמו וכתיב בתריה (בראשית כה, א) ויוסף אברהם ויקח אשה ושמה קטורה,אמר ליה רבא לרבה בר מרי מנא הא מילתא דאמרי אינשי חמרא למריה טיבותא לשקייה אמר ליה דכתיב (במדבר כז, יח) וסמכת את ידך עליו למען ישמעון ויראון כל עדת בני ישראל וכתיב (דברים לד, ט) ויהושע בן נון מלא רוח חכמה כי סמך משה את ידיו עליו וישמעו אליו כל בני ישראל וגו',אמר ליה רבא לרבה בר מרי מנא הא מילתא דאמרי אינשי כלבא בכפניה גללי מבלע דכתיב (משלי כז, ז) נפש שבעה תבוס נופת ונפש רעבה כל מר מתוק,א"ל רבא לרבה בר מרי מנא הא מילתא דאמרי אינשי מטייל ואזיל דיקלא בישא גבי קינא דשרכי אמר ליה דבר זה כתוב בתורה שנוי בנביאים ומשולש בכתובים ותנן במתניתין ותנינא בברייתא,כתוב בתורה דכתיב (בראשית כח, ט) וילך עשו אל ישמעאל שנוי בנביאים דכתיב (שופטים יא, ג) ויתלקטו אל יפתח אנשים רקים ויהיו עמו ומשולש בכתובים דכתיב (בן סירא יג, יד) כל עוף למינו ישכון ובני אדם לדומה לו תנן במתני' כל המחובר לטמא טמא כל המחובר לטהור טהור ותנינא בברייתא רבי אליעזר אומר לא לחנם הלך זרזיר אצל עורב אלא מפני שהוא מינו,אמר ליה רבא לרבה בר מרי מנא הא מילתא דאמרי אינשי קרית חברך ולא ענך רמי גודא רבה שדי ביה א"ל (יחזקאל כד, יג) יען טהרתיך ולא טהרת מטומאתך לא תטהרי עוד,אמר ליה רבא לרבה בר מרי מנא הא מילתא דאמרי אינשי בירא דשתית מיניה לא תשדי ביה קלא א"ל דכתיב (דברים כג, ח) לא תתעב אדומי כי אחיך הוא ולא תתעב מצרי כי גר היית בארצו,אמר ליה רבא לרבה בר מרי מנא הא מילתא דאמרי אינשי אי דלית דורא דלינא ואי לא לא דלינא אמר ליה דכתיב (שופטים ד, ח) ויאמר אליה ברק אם תלכי עמי והלכתי ואם לא תלכי עמי לא אלך,א"ל רבא לרבה בר מרי מנא הא מילתא דאמרי אינשי כד הוינן זוטרי לגברי השתא דקשישנא לדרדקי אמר ליה מעיקרא כתיב (שמות יג, כא) וה' הולך לפניהם יומם בעמוד ענן לנחותם הדרך ולילה בעמוד אש להאיר להם ולבסוף כתיב | 92b. The verse states with regard to one diagnosed with leprosy: “And the leper in whom the plague is, his clothes shall be rent, and the hair of his head shall go loose, and he shall cover his upper lip, b and he shall cry: Unclean, unclean” /b (Leviticus 13:45). Not only must the leper suffer from the leprosy itself; he must undergo further embarrassment by publicizing his condition. This is akin to the aphorism that poverty follows the poor., b Rava said to Rabba bar Mari: From where is this matter /b derived b whereby the Sages stated: Awaken early and eat, in the summer due to the heat and in the winter due to the cold. And /b similarly, b people say: Sixty runners run and do not reach the man who ate in the morning. /b Rabba bar Mari said to him that the source is b as it is written: “They shall not hunger nor thirst, neither shall the heat nor the sun smite them” /b (Isaiah 49:10), indicating that one who is not hungry or thirsty will not be affected by the weather.,Rava b said to him: You said /b the proof b from there, /b from a verse in the Prophets, b and I say /b the proof b from here, /b from a verse in the Torah. The verse states: “And you shall serve the Lord your God, and He will bless your bread and your water; and I will take sickness away from the midst of you” (Exodus 23:25). Rava explicates: b “And you shall serve the Lord your God”; this /b is referring to the b recitation of i Shema /i and prayer. “And He will bless your bread and your water”; this /b is referring to b bread /b dipped b in salt, and a flask of water /b drunk after the bread, in the mornings. b From this /b point b forward /b the remainder of the verse applies: b “And I will take sickness away from the midst of you.” /b , b And it is taught /b in a i baraita /i : b “Sickness”; this /b is referring to b bile. And why is its name called sickness [ i maḥala /i ]? /b It is called this b since there are eighty-three sicknesses in /b bile. The letters spelling the word b i maḥala /i , /b i.e., i mem /i , i ḥet /i , i lamed /i , i heh /i , b have that numerical value /b of eighty-three. b And /b with regard to b all of those /b sicknesses, eating b bread /b dipped b in salt /b in the b morning and /b drinking b a flask of water /b afterward b negates them. /b , b Rava said to Rabba bar Mari: From where is this matter /b derived b whereby the Sages stated: /b If b your friend calls you a donkey, prepare a saddle for your back, /b i.e., do not contest his statement? Rabba bar Mari b said to him /b that the source is b as it is written /b in the conversation between the angel and Hagar: b “And he said: Hagar, maidservant of Sarai, from where did you come and to where are you going? And she said: I am fleeing from the face of my mistress Sarai” /b (Genesis 16:8). Though Hagar was no longer the maidservant of Sarai, since the angel referred to her as such, she responded in kind., b Rava said to Rabba bar Mari: From where is this matter /b derived b whereby people say: /b If you are aware of b a derogatory matter that is /b found b in you, say it first /b before others say it about you? Rabba bar Mari b said to him /b that the source is b as it is written /b with regard to Eliezer: b “And he said: I am Abraham’s servant” /b (Genesis 24:34), immediately proclaiming that he is a servant., b Rava said to Rabba bar Mari: From where is this matter /b derived b whereby people say: The goose stoops /b its head b as it goes /b along, b but its eyes /b look b afar /b to find food for itself? Rabba bar Mari b said to him /b that the source is b as it is written /b with regard to Abigail’s statement to David: b “And when the Lord shall have dealt well with my lord, then remember your maidservant” /b (I Samuel 25:31). Although Abigail spoke with humility in her request that David spare her husband’s life, she made reference to deriving future benefit from David., b Rava said to Rabba bar Mari: From where is this matter /b derived b whereby people say: Sixty discomforts come to the teeth [ i lekhakha /i ] /b of one b who hears the sound of another /b eating b and does not eat? /b Rabba bar Mari b said to him /b that the source is b as it is written /b with regard to what Nathan the prophet said concerning the coronation banquet of Adonijah, to which he was not invited: “For he is gone down this day, and has slain oxen and fatlings and sheep in abundance, and has called all the king’s sons… b But me, even me your servant, and Zadok the priest, and Benaiah the son of Jehoiada, and your servant Solomon he has not called” /b (I Kings 1:25–26).,Rava b said to him: You said /b the proof b from there, /b from a verse in the Prophets, b and I say /b the proof b from here, /b from a verse in the Torah. As it is written: b “And Isaac brought her into his mother Sarah’s tent, and took Rebekah, and she became his wife; and he loved her, and Isaac was comforted for his mother” /b (Genesis 24:67). b And it is written /b immediately b afterward: “And Abraham took another wife, and her name was Keturah” /b (Genesis 25:1). After seeing his son marry, Abraham was disquieted by the fact he was not married. This is akin to one who sees another eating and does not eat., b Rava said to Rabba bar Mari: From where is this matter /b derived b whereby people say: /b While b the wine /b belongs b to its owner, the gratitude /b is given b to the one who pours it? /b Rabba bar Mari b said to him /b that the source is b as it is written /b with regard to God commanding Moses to transfer his authority to Joshua: “And the Lord said unto Moses: Take you Joshua the son of Nun, a man in whom is spirit, b and lay your hand upon him…that all the congregation of the children of Israel may hearken” /b (Numbers 27:18–20). b And it is written: “And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him; and the children of Israel hearkened unto him, /b and did as the Lord commanded Moses” (Deuteronomy 34:9). Although the spirit of God was not given to Joshua by Moses, as Moses was only a conduit, he was given credit for it., b Rava said to Rabba bar Mari: From where is this matter /b derived b whereby people say: A dog, in its hunger, swallows /b even b dung? /b Rabba bar Mari said to him that the source is b as it is written: “The full soul loathes a honeycomb; but to the hungry soul every bitter thing is sweet” /b (Proverbs 27:7)., b Rava said to Rabba bar Mari: From where is this matter /b derived b whereby people say: A bad palm tree strolls and goes /b to be b among a grove of barren trees, /b i.e., bad people seek out other bad people? Rabba bar Mari b said to him: This matter is written in the Torah, repeated in the Prophets, and triplicated in the Writings, and we learned /b it b in a mishna, and we learned /b it b in a i baraita /i . /b ,Rabba bar Mari explains each of the sources. It b is written in the Torah, as it is written: “And so Esau went to Ishmael” /b (Genesis 28:9). It b is repeated in the Prophets, as it is written: “And there were gathered vain fellows to Yiftah, and they went out with him” /b (Judges 11:3). b And /b it b is triplicated in the Writings, as it is written: All fowl will live with its kind, and men with those like him /b (Book of Ben Sira 13:17). b We learned /b it b in a mishna /b ( i Kelim /i 12:2): b All that is attached to /b that which is b ritually impure /b is b ritually impure; all that is attached to /b that which is b ritually pure /b is b ritually pure. And we learned /b it b in a i baraita /i : Rabbi Eliezer says: Not for naught /b did the b starling go to the raven but because it is its kind, /b as it too is a non-kosher bird., b Rava said to Rabba bar Mari: From where is this matter /b derived b whereby people say: /b If b you called /b to b your friend and he did not answer you, throw a large wall /b and b cast it at him, /b i.e., do not attempt to help him anymore? Rabba bar Mari b said to him /b that the source is as it is written: b “Because I have purged you and you were not purged, you shall not be purged from your impurity anymore, /b until I have satisfied My fury upon you” (Ezekiel 24:13)., b Rava said to Rabba bar Mari: From where is this matter /b derived b whereby people say: /b If there is b a well that you drank from, do not throw a stone into it? /b Rabba bar Mari b said to him /b that the source is b as it is written: “You shall not abhor an Edomite, for he is your brother; you shall not abhor an Egyptian, because you were a stranger in his land” /b (Deuteronomy 23:8). Since you dwelled in their lands, you may not cause them harm., b Rava said to Rabba bar Mari: From where is this matter /b derived b whereby people say: If you lift the load /b with me b I will lift /b it, b and if /b you will b not /b lift it with me b I won’t lift /b it? Rabba bar Mari b said to him /b that the source is b as it is written /b with regard to Barak and Deborah concerning the war of Sisera: b “And Barak said to her: If you will go with me, then I will go; but if you will not go with me, I will not go” /b (Judges 4:8)., b Rava said to Rabba bar Mari: From where is this matter /b derived b whereby people say: When we were small, /b we were considered b to /b be b men; now that we are old, /b we are considered b to /b be b children [ i ledardekei /i ]? /b Rabba bar Mari b said to him /b that the source is that b initially, it is written /b with regard to the Jewish people traveling in the wilderness: b “And the Lord went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light” /b (Exodus 13:21). God Himself guarded over the Jewish people. b But at the end, /b after some time passed and it would be expected that the Jewish people were considered more important, b it is written: /b |
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| 38. Anon., Second Targum To Esther, 1.2 Tagged with subjects: •apocrypha and pseudepigrapha, 2 baruch •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing Found in books: Hayes (2022) 290 |
| 39. Dead Sea Scrolls, 4Q196-200, 0 Tagged with subjects: •apocrypha and pseudepigrapha, tobit •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing Found in books: Hayes (2022) 295 |
| 40. Anon., Ascension of Isaiah, 3.6-3.10, 5.1-5.11 Tagged with subjects: •apocrypha and pseudepigrapha, 2 baruch •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing Found in books: Hayes (2022) 290 |
| 41. Dead Sea Scrolls, 4Q511,123N, 0 Tagged with subjects: •apocrypha and pseudepigrapha Found in books: Reif (2006) 123 |
| 42. Anon., Tanhuma, None Tagged with subjects: •apocrypha and pseudepigrapha, tobit •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing Found in books: Hayes (2022) 295 |
| 43. Anon., Seder Olam, 30.20 Tagged with subjects: •apocrypha and pseudepigrapha, maccabees, books of •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing Found in books: Hayes (2022) 285 |
| 44. Anon., Arn B, 7 Tagged with subjects: •apocrypha and pseudepigrapha, 2 baruch •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing Found in books: Hayes (2022) 290 |
| 45. Anon., Kallah Rabbati Higge, 3.6 Tagged with subjects: •apocrypha and pseudepigrapha, 1 enoch •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing Found in books: Hayes (2022) 293 |
| 46. Anon., Targum Ps.-Yon, None Tagged with subjects: •nan Found in books: Hayes (2022) 292 |
| 47. Babylonian Talmud, Taan, None Tagged with subjects: •nan Found in books: Hayes (2022) 289, 290 |
| 48. Babylonian Talmud, Yom, None Tagged with subjects: •apocrypha and pseudepigrapha, 1 enoch •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing Found in books: Hayes (2022) 292 |
| 49. Palestinian Talmud, Taan, None Tagged with subjects: •apocrypha and pseudepigrapha, maccabees, books of •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing Found in books: Hayes (2022) 285, 286 |
| 50. Palestinian Talmud, Ber, None Tagged with subjects: •apocrypha and pseudepigrapha, maccabees, books of •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing Found in books: Hayes (2022) 284 |
| 51. Babylonian Talmud, Nid, None Tagged with subjects: •apocrypha and pseudepigrapha, 1 enoch •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing Found in books: Hayes (2022) 293 |
| 52. Mishna, Yad, 3.5, 4.6-4.8 Tagged with subjects: •apocrypha and pseudepigrapha, ben sira Found in books: Hayes (2022) 275 |
| 53. Anon., Arn A, 4 Tagged with subjects: •apocrypha and pseudepigrapha, 2 baruch •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing Found in books: Hayes (2022) 290 |
| 54. Dead Sea Scrolls, 4Q286,123N, 0 Tagged with subjects: •apocrypha and pseudepigrapha Found in books: Reif (2006) 123 |
| 55. Babylonian Talmud, Shab, None Tagged with subjects: •apocrypha and pseudepigrapha, ben sira Found in books: Hayes (2022) 275 |
| 56. Babylonian Talmud, Meg, None Tagged with subjects: •apocrypha and pseudepigrapha, 2 baruch •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing Found in books: Hayes (2022) 289 |
| 57. Babylonian Talmud, San, None Tagged with subjects: •apocrypha and pseudepigrapha, ben sira Found in books: Hayes (2022) 280 |
| 58. Anon., Pesikta Rabbati, 26 Tagged with subjects: •apocrypha and pseudepigrapha, 2 baruch •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing Found in books: Hayes (2022) 290 |
| 59. Anon., Letter of Aristeas, 14.20 Tagged with subjects: •apocrypha and pseudepigrapha, 2 baruch •apocrypha and pseudepigrapha, maccabees, books of •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing Found in books: Hayes (2022) 288 |
| 60. Anon., Der, 1.18 Tagged with subjects: •apocrypha and pseudepigrapha, 1 enoch •apocrypha and pseudepigrapha, rabbinic allusions and informal borrowing Found in books: Hayes (2022) 292 |
| 61. Anon., Megillat Taanit (Lichtenstein), None Tagged with subjects: •nan Found in books: Hayes (2022) 285, 286 |
