| 1. Septuagint, Psalms, 15.9, 27.7, 62.2, 72.26, 83.3, 108.24 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277 |
| 2. Septuagint, Daniel, None (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277 |
3. Hebrew Bible, Deuteronomy, 18.15-18.18, 34.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 320, 414| 18.15. "נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃", 18.16. "כְּכֹל אֲשֶׁר־שָׁאַלְתָּ מֵעִם יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהָי וְאֶת־הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא־אֶרְאֶה עוֹד וְלֹא אָמוּת׃", 18.17. "וַיֹּאמֶר יְהוָה אֵלָי הֵיטִיבוּ אֲשֶׁר דִּבֵּרוּ׃", 18.18. "נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃", 34.3. "וְאֶת־הַנֶּגֶב וְאֶת־הַכִּכָּר בִּקְעַת יְרֵחוֹ עִיר הַתְּמָרִים עַד־צֹעַר׃", | 18.15. "A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;", 18.16. "according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying: ‘Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.’", 18.17. "And the LORD said unto me: ‘They have well said that which they have spoken.", 18.18. "I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him.", 34.3. "and the South, and the Plain, even the valley of Jericho the city of palm-trees, as far as Zoar.", |
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4. Hebrew Bible, Genesis, 8.6-8.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018) 320| 8.6. "וַיְהִי מִקֵּץ אַרְבָּעִים יוֹם וַיִּפְתַּח נֹחַ אֶת־חַלּוֹן הַתֵּבָה אֲשֶׁר עָשָׂה׃", 8.7. "וַיְשַׁלַּח אֶת־הָעֹרֵב וַיֵּצֵא יָצוֹא וָשׁוֹב עַד־יְבֹשֶׁת הַמַּיִם מֵעַל הָאָרֶץ׃", 8.8. "וַיְשַׁלַּח אֶת־הַיּוֹנָה מֵאִתּוֹ לִרְאוֹת הֲקַלּוּ הַמַּיִם מֵעַל פְּנֵי הָאֲדָמָה׃", 8.9. "וְלֹא־מָצְאָה הַיּוֹנָה מָנוֹחַ לְכַף־רַגְלָהּ וַתָּשָׁב אֵלָיו אֶל־הַתֵּבָה כִּי־מַיִם עַל־פְּנֵי כָל־הָאָרֶץ וַיִּשְׁלַח יָדוֹ וַיִּקָּחֶהָ וַיָּבֵא אֹתָהּ אֵלָיו אֶל־הַתֵּבָה׃", 8.11. "וַתָּבֹא אֵלָיו הַיּוֹנָה לְעֵת עֶרֶב וְהִנֵּה עֲלֵה־זַיִת טָרָף בְּפִיהָ וַיֵּדַע נֹחַ כִּי־קַלּוּ הַמַּיִם מֵעַל הָאָרֶץ׃", 8.12. "וַיִּיָּחֶל עוֹד שִׁבְעַת יָמִים אֲחֵרִים וַיְשַׁלַּח אֶת־הַיּוֹנָה וְלֹא־יָסְפָה שׁוּב־אֵלָיו עוֹד׃", | 8.6. "And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made.", 8.7. "And he sent forth a raven, and it went forth to and fro, until the waters were dried up from off the earth.", 8.8. "And he sent forth a dove from him, to see if the waters were abated from off the face of the ground.", 8.9. "But the dove found no rest for the sole of her foot, and she returned unto him to the ark, for the waters were on the face of the whole earth; and he put forth his hand, and took her, and brought her in unto him into the ark.", 8.10. "And he stayed yet other seven days; and again he sent forth the dove out of the ark.", 8.11. "And the dove came in to him at eventide; and lo in her mouth an olive-leaf freshly plucked; so Noah knew that the waters were abated from off the earth.", 8.12. "And he stayed yet other seven days; and sent forth the dove; and she returned not again unto him any more.", |
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5. Hebrew Bible, Psalms, 34.7, 91.11-91.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277, 414| 34.7. "זֶה עָנִי קָרָא וַיהוָה שָׁמֵעַ וּמִכָּל־צָרוֹתָיו הוֹשִׁיעוֹ׃", 91.11. "כִּי מַלְאָכָיו יְצַוֶּה־לָּךְ לִשְׁמָרְךָ בְּכָל־דְּרָכֶיךָ׃", 91.12. "עַל־כַּפַּיִם יִשָּׂאוּנְךָ פֶּן־תִּגֹּף בָּאֶבֶן רַגְלֶךָ׃", | 34.7. "This poor man cried, and the LORD heard, And saved him out of all his troubles.", 91.11. "For He will give His angels charge over thee, To keep thee in all thy ways.", 91.12. "They shall bear thee upon their hands, Lest thou dash thy foot against a stone.", |
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6. Hebrew Bible, Joshua, 5.13-5.15 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414| 5.13. "וַיְהִי בִּהְיוֹת יְהוֹשֻׁעַ בִּירִיחוֹ וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה־אִישׁ עֹמֵד לְנֶגְדּוֹ וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ וַיֵּלֶךְ יְהוֹשֻׁעַ אֵלָיו וַיֹּאמֶר לוֹ הֲלָנוּ אַתָּה אִם־לְצָרֵינוּ׃", 5.14. "וַיֹּאמֶר לֹא כִּי אֲנִי שַׂר־צְבָא־יְהוָה עַתָּה בָאתִי וַיִּפֹּל יְהוֹשֻׁעַ אֶל־פָּנָיו אַרְצָה וַיִּשְׁתָּחוּ וַיֹּאמֶר לוֹ מָה אֲדֹנִי מְדַבֵּר אֶל־עַבְדּוֹ׃", 5.15. "וַיֹּאמֶר שַׂר־צְבָא יְהוָה אֶל־יְהוֹשֻׁעַ שַׁל־נַעַלְךָ מֵעַל רַגְלֶךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עֹמֵד עָלָיו קֹדֶשׁ הוּא וַיַּעַשׂ יְהוֹשֻׁעַ כֵּן׃", | 5.13. "And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand; and Joshua went unto him, and said unto him: ‘Art thou for us, or for our adversaries?’ .", 5.14. "And he said: ‘Nay, but I am captain of the host of the LORD; I am now come.’ And Joshua fell on his face to the earth, and bowed down, and said unto him: ‘What saith my lord unto his servant?’", 5.15. "And the captain of the LORD’S host said unto Joshua: ‘Put off thy shoe from off thy foot; for the place whereon thou standest is holy.’ And Joshua did so.", |
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| 7. Hebrew Bible, Judges, 6 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 267 |
8. Herodotus, Histories, 9.104 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277 | 9.104. The Persians had for their own safety appointed the Milesians to watch the passes, so that if anything should happen to the Persian army such as did happen to it, they might have guides to bring them safely to the heights of Mykale. This was the task to which the Milesians were appointed for the reason mentioned above and so that they might not be present with the army and so turn against it. They acted wholly contrary to the charge laid upon them; they misguided the fleeing Persians by ways that led them among their enemies, and at last they themselves became their worst enemies and killed them. In this way Ionia revolted for the second time from the Persians. |
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9. Hebrew Bible, Zechariah, 1.8-1.17 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 267| 1.8. "רָאִיתִי הַלַּיְלָה וְהִנֵּה־אִישׁ רֹכֵב עַל־סוּס אָדֹם וְהוּא עֹמֵד בֵּין הַהֲדַסִּים אֲשֶׁר בַּמְּצֻלָה וְאַחֲרָיו סוּסִים אֲדֻמִּים שְׂרֻקִּים וּלְבָנִים׃", 1.9. "וָאֹמַר מָה־אֵלֶּה אֲדֹנִי וַיֹּאמֶר אֵלַי הַמַּלְאָךְ הַדֹּבֵר בִּי אֲנִי אַרְאֶךָּ מָה־הֵמָּה אֵלֶּה׃", 1.11. "וַיַּעֲנוּ אֶת־מַלְאַךְ יְהוָה הָעֹמֵד בֵּין הַהֲדַסִּים וַיֹּאמְרוּ הִתְהַלַּכְנוּ בָאָרֶץ וְהִנֵּה כָל־הָאָרֶץ יֹשֶׁבֶת וְשֹׁקָטֶת׃", 1.12. "וַיַּעַן מַלְאַךְ־יְהוָה וַיֹּאמַר יְהוָה צְבָאוֹת עַד־מָתַי אַתָּה לֹא־תְרַחֵם אֶת־יְרוּשָׁלִַם וְאֵת עָרֵי יְהוּדָה אֲשֶׁר זָעַמְתָּה זֶה שִׁבְעִים שָׁנָה׃", 1.13. "וַיַּעַן יְהוָה אֶת־הַמַּלְאָךְ הַדֹּבֵר בִּי דְּבָרִים טוֹבִים דְּבָרִים נִחֻמִים׃", 1.14. "וַיֹּאמֶר אֵלַי הַמַּלְאָךְ הַדֹּבֵר בִּי קְרָא לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת קִנֵּאתִי לִירוּשָׁלִַם וּלְצִיּוֹן קִנְאָה גְדוֹלָה׃", 1.15. "וְקֶצֶף גָּדוֹל אֲנִי קֹצֵף עַל־הַגּוֹיִם הַשַּׁאֲנַנִּים אֲשֶׁר אֲנִי קָצַפְתִּי מְּעָט וְהֵמָּה עָזְרוּ לְרָעָה׃", 1.16. "לָכֵן כֹּה־אָמַר יְהוָה שַׁבְתִּי לִירוּשָׁלִַם בְּרַחֲמִים בֵּיתִי יִבָּנֶה בָּהּ נְאֻם יְהוָה צְבָאוֹת וקוה [וְקָו] יִנָּטֶה עַל־יְרוּשָׁלִָם׃", 1.17. "עוֹד קְרָא לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת עוֹד תְּפוּצֶינָה עָרַי מִטּוֹב וְנִחַם יְהוָה עוֹד אֶת־צִיּוֹן וּבָחַר עוֹד בִּירוּשָׁלִָם׃", | 1.8. "I saw in the night, and behold a man riding upon a red horse, and he stood among the myrtle-trees that were in the bottom; and behind him there were horses, red, sorrel, and white.", 1.9. "Then said I: ‘O my lord, what are these?’ And the angel that spoke with me said unto me: ‘I will show thee what these are.’", 1.10. "And the man that stood among the myrtle-trees answered and said: ‘These are they whom the LORD hath sent to walk to and fro through the earth.’", 1.11. "And they answered the angel of the LORD that stood among the myrtle-trees, and said: ‘We have walked to and fro through the earth, and, behold, all the earth sitteth still, and is at rest.’", 1.12. "Then the angel of the LORD spoke and said: ‘O LORD of hosts, how long wilt Thou not have compassion on Jerusalem and on the cities of Judah, against which Thou hast had indignation these threescore and ten years?", 1.13. "And the LORD answered the angel that spoke with me with good words, even comforting words—", 1.14. "so the angel that spoke with me said unto me: ‘Proclaim thou, saying: Thus saith the LORD of hosts: I am jealous for Jerusalem and for Zion with a great jealousy;", 1.15. "and I am very sore displeased with the nations that are at ease; for I was but a little displeased, and they helped for evil.", 1.16. "Therefore thus saith the LORD: I return to Jerusalem with compassions: My house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth over Jerusalem.", 1.17. "Again, proclaim, saying: Thus saith the LORD of hosts: My cities shall again overflow with prosperity; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem.’", |
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10. Anon., 1 Enoch, 6.7, 8.3-8.4, 20.5, 40.2-40.9, 69.1, 87.2, 90.14, 100.5 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018) 267, 277, 414 | 6.7. and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal, 8.3. 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 . . . 40.2. beyond number and reckoning, who stood before the Lord of Spirits. And on the four sides of the Lord of Spirits I saw four presences, different from those that sleep not, and I learnt their names: for the angel that went with me made known to me their names, and showed me all the hidden things. 40.3. And I heard the voices of those four presences as they uttered praises before the Lord of glory." 40.6. the Elect One and the elect ones who hang upon the Lord of Spirits. And the third voice I heard pray and intercede for those who dwell on the earth and supplicate in the name of the Lord of Spirits." 40.7. And I heard the fourth voice fending off the Satans and forbidding them to come before the Lord" 40.8. of Spirits to accuse them who dwell on the earth. After that I asked the angel of peace who went with me, who showed me everything that is hidden: 'Who are these four presences which I have 40.9. een and whose words I have heard and written down' And he said to me: 'This first is Michael, the merciful and long-suffering: and the second, who is set over all the diseases and all the wounds of the children of men, is Raphael: and the third, who is set over all the powers, is Gabriel: and the fourth, who is set over the repentance unto hope of those who inherit eternal life, is named Phanuel.' 69.1. And after this judgement they shall terrify and make them to tremble because they have shown this to those who dwell on the earth." 69.1. eternity and until this day. For men were not created for such a purpose, to give confirmation 87.2. began to cry aloud. And I raised mine eyes again to heaven, and I saw in the vision, and behold there came forth from heaven beings who were like white men: and four went forth from that place 100.5. And over all the righteous and holy He will appoint guardians from amongst the holy angels To guard them as the apple of an eye, Until He makes an end of all wickedness and all sin, And though the righteous sleep a long sleep, they have nought to fear. |
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11. Anon., Jubilees, 1.29-2.1, 15.32, 35.16, 35.17 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018) 414 | 15.32. For the command is ordained for a covet, that they should observe it for ever among all the children of Israel. |
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| 12. Septuagint, 2 Maccabees, 14 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277 |
13. Anon., Testament of Naphtali, 8.4 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 | 8.4. If ye work that which is good, my children, Both men and angels shall bless you; And God shall be glorified among the Gentiles through you, And the devil shall flee from you, And the wild beasts shall fear you, And the Lord shall love you, [And the angels shall cleave to you]. |
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14. Hebrew Bible, Daniel, 10.13 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414| 10.13. "וְשַׂר מַלְכוּת פָּרַס עֹמֵד לְנֶגְדִּי עֶשְׂרִים וְאֶחָד יוֹם וְהִנֵּה מִיכָאֵל אַחַד הַשָּׂרִים הָרִאשֹׁנִים בָּא לְעָזְרֵנִי וַאֲנִי נוֹתַרְתִּי שָׁם אֵצֶל מַלְכֵי פָרָס׃", | 10.13. "But the prince of the kingdom of Persia withstood me one and twenty days; but, lo, Michael, one of the chief princes, came to help me; and I was left over there beside the kings of Persia.", |
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15. Anon., Testament of Dan, 6.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 | 6.1. And now, fear the Lord, my children, and beware of Satan and his spirits. |
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| 16. Anon., Testament of Jacob, 2.5 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277 |
| 17. Anon., Testament of Job, 43.10 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277 |
18. Anon., Testament of Joseph, 6.7 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277 | 6.7. But that thou mayst learn that the wickedness of the ungodly hath no power over them that worship God with chastity, behold I will take of it and eat before thee. And having so said, I prayed thus: The God of my fathers and the angel of Abraham, be with me; and ate. |
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19. Anon., Testament of Levi, 5.3, 5.5 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277, 414 | 5.3. Then the angel brought me down to the earth, and gave me a shield and a sword, and said to me: Execute vengeance on Shechem because of Dinah, thy sister, and I will be with thee because the Lord hath sent me. 5.5. And I said to him: I pray thee, O Lord, tell me Thy name, that I may call upon Thee in a day of tribulation. |
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| 20. Anon., Testament of Moses, 10.2 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
21. Anon., Testament of Simeon, 6.2 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277 | 6.2. Now, if ye remove from you your envy and all stiff-neckedness, As a rose shall my bones flourish in Israel, And as a lily my flesh in Jacob, And my odour shall be as the odour of Libanus; And as cedars shall holy ones be multiplied from me forever, And their branches shall stretch afar off. |
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| 22. Anon., Testament of Isaac, 14.7 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
| 23. Anon., Testament of Solomon, 7.8 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277 |
| 24. Dead Sea Scrolls, Hodayot, 5.20 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277 |
| 25. Dead Sea Scrolls, Epistle of Jeremiah, 1.7 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 320 |
| 26. Dead Sea Scrolls, Aramaic Levi, 17.17 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
| 27. Dead Sea Scrolls, 4Q285, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
| 28. Dead Sea Scrolls, War Scroll, 9.14-9.16, 17.6-17.8 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
29. Philo of Alexandria, On Giants, 12 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277 | 12. Some souls, therefore, have descended into bodies, and others have not thought worthy to approach any one of the portions of the earth; and these, when hallowed and surrounded by the ministrations of the father, the Creator has been accustomed to employ, as hand-maidens and servants in the administration of mortal affairs. |
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30. Philo of Alexandria, On The Sacrifices of Cain And Abel, 63 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277 | 63. Let us then, with reference to our gratitude to and honouring of the omnipotent God, be active and ready, deprecating all sluggishness and delay; for those who are passing over from obedience to the passions to the contemplation of virtue, are enjoined to keep the passover with their loins girded up, being ready to do service, and binding up the burden of the flesh, or, as it is expressed, their shoes, "standing upright, and firmly on their feet, and having in their hands a Staff," that is to say education, with the object of succeeding without any failure in all the affairs of life; and lastly, "to eat the passover in haste." For, by the passover, is signified the crossing over of the created and perishable being to God:--and very appropriately; for there is no single good thing which does not belong to God, and which is not divine. |
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| 31. Philo of Alexandria, Questions On Genesis, 1.23 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277 |
| 32. Anon., Sibylline Oracles, 2.214-2.215 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
| 33. Ps.-Philo, Biblical Antiquities, 11.12, 15.5, 33.1, 59.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277 |
34. New Testament, John, 6.51, 20.4-20.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 267, 277| 6.51. ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν ὁ ἐκ τοῦ οὐρανοῦ καταβάς· ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου ζήσει εἰς τὸν αἰῶνα, καὶ ὁ ἄρτος δὲ ὃν ἐγὼ δώσω ἡ σάρξ μου ἐστὶν ὑπὲρ τῆς τοῦ κόσμου ζωῆς. 20.4. ἔτρεχον δὲ οἱ δύο ὁμοῦ· καὶ ὁ ἄλλος μαθητὴς προέδραμεν τάχειον τοῦ Πέτρου καὶ ἦλθεν πρῶτος εἰς τὸ μνημεῖον, 20.5. καὶ παρακύψας βλέπει κείμενα τὰ ὀθόνια, οὐ μέντοι εἰσῆλθεν. 20.6. ἔρχεται οὖν καὶ Σίμων Πέτρος ἀκολουθῶν αὐτῷ, καὶ εἰσῆλθεν εἰς τὸ μνημεῖον· | 6.51. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh." 20.4. They both ran together. The other disciple outran Peter, and came to the tomb first. 20.5. Stooping and looking in, he saw the linen cloths lying, yet he didn't enter in. 20.6. Then Simon Peter came, following him, and entered into the tomb. He saw the linen cloths lying, |
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35. New Testament, Hebrews, 1.14, 2.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277| 1.14. οὐχὶ πάντες εἰσὶν λειτουργικὰ πνεύματα εἰς διακονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν; 2.2. εἰ γὰρ ὁ διʼ ἀγγέλων λαληθεὶς λόγος ἐγένετο βέβαιος, καὶ πᾶσα παράβασις καὶ παρακοὴ ἔλαβεν ἔνδικον μισθαποδοσίαν, | 1.14. Aren't they all ministering spirits, sent out to do service for the sake of those who will inherit salvation? 2.2. For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just recompense; |
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36. New Testament, Galatians, 3.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277| 3.19. Τί οὖν ὁ νόμος; τῶν παραβάσεων χάριν προσετέθη, ἄχρις ἂν ἔλθῃ τὸ σπέρμα ᾧ ἐπήγγελται, διαταγεὶς διʼ ἀγγέλων ἐν χειρὶ μεσίτου· | 3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator. |
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37. New Testament, Luke, 1.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 267| 1.26. Ἐν δὲ τῷ μηνὶ τῷ ἕκτῳ ἀπεστάλη ὁ ἄγγελος Γαβριὴλ ἀπὸ τοῦ θεοῦ εἰς πόλιν τῆς Γαλιλαίας ᾗ ὄνομα Ναζαρὲτ | 1.26. Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth, |
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38. New Testament, Apocalypse, 12.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414| 12.7. Καὶ ἐγένετο πόλεμος ἐν τῷ οὐρανῷ, ὁΜιχαὴλκαὶ οἱ ἄγγελοι αὐτοῦτοῦ πολεμῆσαιμετὰ τοῦ δράκοντος. καὶ ὁ δράκων ἐπολέμησεν καὶ οἱ ἄγγελοι αὐτοῦ, | 12.7. There was war in the sky. Michael and his angels made war on the dragon. The dragon and his angels made war. |
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39. Josephus Flavius, Jewish Antiquities, 7.176 (1st cent. CE - 1st cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277 | 7.176. 3. When they had done as they were commanded, the rest of his brethren were astonished and disturbed, and were afraid for themselves, so they immediately got on horseback, and rode away to their father; but somebody there was who prevented them, and told their father they were all slain by Absalom; |
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40. New Testament, Matthew, 18.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277| 18.10. Ὁρᾶτε μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων, λέγω γὰρ ὑμῖν ὅτι οἱ ἄγγελοι αὐτῶν ἐν οὐρανοῖς διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. | 18.10. See that you don't despise one of these little ones, for I tell you that in heaven their angels always see the face of my Father who is in heaven. |
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41. New Testament, Acts, 2.26, 7.38, 7.53 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277| 2.26. 7.38. ὡς ἐμέ. οὗτός ἐστιν ὁ γενόμενος ἐν τῇ ἐκκλησίᾳ ἐν τῇ ἐρήμῳ μετὰ τοῦ ἀγγέλου τοῦ λαλοῦντος αὐτῷ ἐν τῷ ὄρει Σινὰ καὶ τῶν πατέρων ἡμῶν, ὃς ἐδέξατο λόγια ζῶντα δοῦναι ὑμῖν, 7.53. οἵτινες ἐλάβετε τὸν νόμον εἰς διαταγὰς ἀγγέλων, καὶ οὐκ ἐφυλάξατε. | 2.26. Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope; 7.38. This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us, 7.53. You received the law as it was ordained by angels, and didn't keep it!" |
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| 42. New Testament, 1 Corinthians, 15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277 |
| 43. Hermas, Similitudes, 32.9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
44. Anon., Acts of Thomas, 113 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277 | 113. And again I saw that throughout it motions of knowledge were being sent forth, and it was ready to utter speech. And I heard it speak: I am of him that is more valiant than all men, for whose sake I was reared up with the Father himself. And I also perceived his stature (so Gr.- Syr. I perceived in myself that my stature grew in accordance with his working). And all its royal motions rested upon me as it grew toward the impulse of it (And with its kingly motions it was spreading itself toward me). And it hastened, reaching out from the hand of [HIM it brought that] unto him that would receive it and me also did yearning arouse to start forth and meet it and receive it. And I stretched forth and received it, and adorned myself with the beauty of the colours thereof (mostly Syr.; Gr. corrupt) and in my royal robe excelling in beauty I arrayed myself wholly. And when I had put it on, I was lifted up unto the place of peace (sahltation) and homage and I bowed my head and worshipped the brightness of the Father which had sent it unto me. for I had performed his commandments, and he likewise that which he had promised, and at the doors of his palace which was from the beginning I mingled among, and he rejoiced over me and received me with him into his palace, and all his servants do praise him with sweet voices. And he promised me that with him I shall be sent unto the gates of the king, that with my gifts and my pearl we may appear together before the king. [Immediately on this, in the Syriac, follows a Song of Praise of Thomas the apostle consisting of forty-two ascriptions of praise and four final clauses (Wright, pp. 245-51). It has no bearing on the Acts, and is not in itself so remarkable as to need to be inserted here.] |
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| 45. Nag Hammadi, The Apocryphon of John, 17.29-17.32 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
| 46. Hermas, Mandates, 48.16 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277 |
| 47. Nag Hammadi, The Paraphrase of Shem, 36 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277 |
| 48. Papyri, Papyri Graecae Magicae, 13.930 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
| 49. Origen, Selecta In Jesu Nave (Fragmenta E Catenis), None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
50. Origen, Against Celsus, 5.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277 | 5.1. It is not, my reverend Ambrosius, because we seek after many words - a thing which is forbidden, and in the indulgence of which it is impossible to avoid sin - that we now begin the fifth book of our reply to the treatise of Celsus, but with the endeavour, so far as may be within our power, to leave none of his statements without examination, and especially those in which it might appear to some that he had skilfully assailed us and the Jews. If it were possible, indeed, for me to enter along with my words into the conscience of every one without exception who peruses this work, and to extract each dart which wounds him who is not completely protected with the whole armour of God, and apply a rational medicine to cure the wound inflicted by Celsus, which prevents those who listen to his words from remaining sound in the faith, I would do so. But since it is the work of God alone, in conformity with His own Spirit, and along with that of Christ, to take up His abode invisibly in those persons whom He judges worthy of being visited; so, on the other hand, is our object to try, by means of arguments and treatises, to confirm men in their faith, and to earn the name of workmen needing not to be ashamed, rightly dividing the word of truth. And there is one thing above all which it appears to us we ought to do, if we would discharge faithfully the task enjoined upon us by you, and that is to overturn to the best of our ability the confident assertions of Celsus. Let us then quote such assertions of his as follow those which we have already refuted (the reader must decide whether we have done so successfully or not), and let us reply to them. And may God grant that we approach not our subject with our understanding and reason empty and devoid of divine inspiration, that the faith of those whom we wish to aid may not depend upon human wisdom, but that, receiving the mind of Christ from His Father, who alone can bestow it, and being strengthened by participating in the word of God, we may pull down every high thing that exalts itself against the knowledge of God, and the imagination of Celsus, who exalts himself against us, and against Jesus, and also against Moses and the prophets, in order that He who gave the word to those who published it with great power may supply us also, and bestow upon us great power, so that faith in the word and power of God may be implanted in the minds of all who will peruse our work. |
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51. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 414| 77a. שם מושב סמל הקנאה המקנה (יחזקאל ח, טז) ויבא אותי אל חצר בית ה' הפנימית והנה פתח היכל ה' בין האולם ובין המזבח כעשרים וחמשה איש אחוריהם אל היכל ה' ופניהם קדמה והמה משתחוים קדמה לשמש ממשמע שנאמר ופניהם קדמה איני יודע שאחוריהם אל היכל ה' אלא מה ת"ל אחוריהם אל היכל ה' מלמד שהיו פורעין עצמן והיו מתריזין כלפי מטה,אמר לו הקב"ה למיכאל מיכאל סרחה אומתך אמר לפניו רבונו של עולם דיו לטובים שבהם אמר לו אני שורף אותם ולטובים שבהם מיד (יחזקאל י, ב) ויאמר (לאיש) לבוש הבדים ויאמר בוא אל בינות לגלגל אל תחת לכרוב ומלא חפניך גחלי אש מבינות לכרובים וזרוק על העיר ויבא לעיני מיד (יחזקאל י, ז) וישלח הכרוב את ידו מבינות לכרובים אל האש אשר בינות הכרובים וישא ויתן אל חפני לבוש הבדים ויקח ויצא,אמר רב חנא בר ביזנא אמר ר' שמעון חסידא אילמלא לא נצטננו גחלים מידו של כרוב לידו של גבריאל לא נשתיירו משונאיהן של ישראל שריד ופליט,וכתיב (יחזקאל ט, יא) והנה האיש לבוש הבדים אשר הקסת במתניו משיב דבר לאמר עשיתי כאשר צויתני א"ר יוחנן באותה שעה הוציאו לגבריאל מאחורי הפרגוד ומחיוהו שיתין פולסי דנורא אמרו ליה אי לא עבדת לא עבדת אי עבדת אמאי לא עבדת כדפקדוך ועוד דעבדת לית לך אין משיבין על הקלקלה,אייתוה לדוביאל שרא דפרסאי ואוקמיה בחריקיה ושמש עשרים ואחד יום היינו דכתיב (דניאל י, יג) ושר מלכות פרס עומד לנגדי עשרים ואחד יום והנה מיכאל אחד השרים הראשונים בא לעזרני ואני נותרתי שם אצל מלכי פרס יהבו ליה עשרין וחד מלכי ופרוותא דמשהיג,אמר כתיבו לי לישראל באכרגא כתבו ליה כתיבו לי רבנן באכרגא כתבו ליה בעידנא דבעו למיחתם עמד גבריאל מאחורי הפרגוד ואמר (תהלים קכז, ב) שוא לכם משכימי קום מאחרי שבת אוכלי לחם העצבים כן יתן לידידו שנא מאי כן יתן לידידו שנא א"ר יצחק אלו נשותיהן של תלמידי חכמים שמנדדות שינה בעולם הזה וזוכות לעולם הבא ולא השגיחו עליו,אמר לפניו רבש"ע אם יהיו כל חכמי או"ה בכף מאזנים ודניאל איש חמודות בכף שניה לא נמצא מכריע את כולם אמר הקב"ה מי הוא זה שמלמד זכות על בני אמרו לפניו רבש"ע גבריאל אמר להם יבא שנאמר (דניאל י, יב) ואני באתי בדבריך אמר להו ליעול אעיילוהו,אתא אשכחיה לדוביאל דנקט ליה לאיגרתיה בידיה בעא למרמא מיניה בלעה איכא דאמרי מיכתב הוה כתיבא מיחתם לא הוי חתמא איכא דאמרי אף מיחתם נמי הוה חתמא כדבלעיה מחיק לה מיניה היינו דבמלכותא דפרס איכא דיהיב כרגא ואיכא דלא יהיב כרגא (דניאל י, כ) ואני יוצא והנה שר יון בא עוי עוי וליכא דאשגח ביה,ואי בעית אימא רחיצה דאיקרי ענוי מנא לן מהכא דכתיב (מלכים א ב, כו) ולאביתר הכהן אמר המלך ענתות לך על שדך כי איש מות אתה וביום הזה לא אמיתך כי נשאת [את] ארון ה' לפני דוד אבי וכי התענית בכל אשר התענה אבי וכתיב ביה בדוד (שמואל ב יז, כט) כי אמרו העם רעב ועיף וצמא במדבר רעב מלחם וצמא ממים עיף ממאי לאו מרחיצה ודילמא מנעילת הסנדל,אלא אמר ר' יצחק מהכא (משלי כה, כה) מים קרים על נפש עיפה ודילמא משתיה מי כתיב בנפש עיפה על נפש עיפה כתיב,ונעילת הסנדל מנא לן דכתיב (שמואל ב טו, ל) ודוד עולה במעלה הזיתים עולה ובוכה וראש לו חפוי (והולך) יחף יחף ממאי לאו מנעילת הסנדל ודילמא מסוסיא ומרטקא,אלא אמר רב נחמן בר יצחק מהכא (ישעיהו כ, ב) לך ופתחת השק מעל מתניך ונעלך תחלוץ מעל רגלך וכתיב (ישעיהו כ, ב) ויעש כן הלוך ערום ויחף יחף ממאי לאו מנעילת הסנדל ואימא במנעלים המטולאים דאי לא תימא הכי ערום ערום ממש אלא בבגדים בלויים הכא נמי במנעלים המטולאים,אלא אמר רב נחמן בר יצחק מהכא (ירמיהו ב, כה) מנעי רגלך מיחף וגרונך מצמאה מנעי עצמך מן החטא כדי שלא יבא רגלך לידי יחוף מנעי לשונך מדברים בטלים כדי שלא יבא גרונך לידי צמאה,תשמיש המטה דאיקרי ענוי מנא לן דכתיב (בראשית לא, נ) אם תענה את בנותי ואם תקח נשים | 77a. b there was the seat of the image of jealousy, which provokes jealousy” /b (Ezekiel 8:3). b “And he brought me into the inner court of the Lord’s House, and behold at the opening of the Entrance Hall /b of the Sanctuary b of God, between the porch and the altar were about twenty-five men with their backs toward the Temple of the Lord, and their faces toward the east, and they worshipped the sun toward the east” /b (Ezekiel 8:16). The Gemara explains: b From the fact that it is stated “and their faces toward the east,” is it not clear that their backs were to the Sanctuary, /b which is in the west? b Rather, what /b is the meaning when b the verse states “their backs toward the Temple of the Lord”? This teaches that they would uncover /b themselves b and defecate downward, /b toward the Divine Presence. The verse used a euphemism to refrain from vulgar language., b The Holy One, Blessed be He, said to Michael, /b the ministering angel of the Jewish people: b Michael, your nation has sinned /b (see Daniel 10:21). b He replied: Master of the Universe, /b may b it be enough for the good /b people b among them /b to save them from destruction. b He said to him: I will burn them and the good among them /b because the good do not rebuke the wicked. b Immediately, /b God spoke to Gabriel: b “He spoke to the man clothed in linen and said: Go in between the wheelwork and beneath the cherub, and fill your hands with coals of fire from between the cherubs, and scatter them over the city; and he came before my eyes” /b (Ezekiel 10:2). b Immediately: “And the cherub stretched out his hand from between the cherubs into the fire that was between the cherubs, and took and put it into the hands of him that was clothed in linen, who took it and went out” /b (Ezekiel 10:7)., b Rav Ḥana bar Bizna said /b that b Rabbi Shimon Ḥasida said: If it were not for the fact that the embers cooled /b as they were passed b from the hand of the cherub to the hand of Gabriel, /b instead of Gabriel taking the embers directly himself as he had been told, b not a remt or a refugee of the enemies of the Jewish people, /b a euphemism for the Jewish people themselves, b would have survived. /b The cooling of the embers limited the punishment.,The Gemara continues. b And it is written: “And behold, the man clothed in linen with the slate by his side, reported the matter saying: I have done as You have commanded me” /b (Ezekiel 9:11). b Rabbi Yoḥa said: At that moment, they cast out Gabriel from behind the curtain [ i pargod /i ], /b where the inner angels reside, b and they struck him with sixty blows [ i pulsei /i ] of fire. They said to him: If you did not do it, you did not do it; if you did do it, why did you not do it according to what you were commanded /b but deviated from what you were instructed to do? b Moreover, /b after b you already did it, do you not have /b knowledge of the principle: b One should not deliver /b a report b about destruction? /b If one is sent on a mission of destruction, he should not deliver a detailed report of its success but should only hint at it., b They /b then b brought Dubiel, the ministering angel of the Persians and put him in the place of [ i baḥarikei /i ] /b Gabriel b and he served for twenty-one days. As it is written: “But the prince of the kingdom of Persia stood opposed to me for twenty-one days, but, lo, Michael, one of the chief princes, came to help me and I remained there beside the kings of Persia” /b (Daniel 10:13). Corresponding to those twenty-one days, b they gave him, /b the ministering angel of Persia, b twenty-one kings /b who ruled and b the seaport /b of b Mashhig. /b ,The ministering angel of the Persians b said: Write for me that the Jews /b must pay b taxes [ i akarga /i ] /b to the Persians. b They wrote it for him /b as he asked. He said: b Write for me that the Sages /b must pay b taxes. They wrote /b this b for him. When they wanted to sign /b the documents, b Gabriel stood from behind the curtain and said: “It is vain for you who rise early who sit up late to eat the bread of sorrow, for He gives His beloved sleep” /b (Psalms 127:2). b What /b does b “for He gives His beloved sleep” /b mean? b Rav Yitzḥak said: These are the wives of Torah scholars who disturb /b their b sleep in this world /b by staying up waiting for their husbands, who rise early and return late from learning Torah, b and /b they thereby b merit the World-to-Come. /b Gabriel asked: Is this the reward they deserve, to pay more taxes? b They did not listen to /b Gabriel., b He said before Him: Master of the Universe, if all the wise men of other nations were placed on one side of the scale, and Daniel the beloved man were on the other side, would he not outweigh them? The Holy One, Blessed be He, said: Who is the one who teaches the virtue of My children? They said to Him: Master of the Universe, /b it is b Gabriel. He said to them: Let him come /b from behind the partition, as it b is stated: “And I have come due to your words” /b (Daniel 10:12), meaning that Gabriel was permitted to enter from behind the partition because he mentioned Daniel’s name. b God /b then b said /b to the other angels: b Let him ascend. They brought him up. /b , b He came /b and b found Dubiel /b the ministering angel of the Persians b holding the letter in his hand. /b Gabriel b wanted to take /b the letter b from him, /b but Dubiel b swallowed it. Some say the letter was written, but it was not signed. Some say it was also signed, /b but b when he swallowed it, /b the signature b was erased. /b The Gemara comments: b This is /b why, b in the kingdom of Persia, there are /b those b who pay taxes and there are /b those b who do not pay taxes, /b as the decree was not finalized. It also states there: b “And when I depart from him, the prince of Greece comes” /b (Daniel 10:20). Gabriel b screamed and screamed /b that the kings of Greece should not rule over the Jews, b but no one listened to him. /b ,§ The Gemara returns to the issue of whether refraining from bathing is considered affliction. b If you wish, say /b instead: The fact b that bathing is considered affliction, from where do we /b derive this? b As it is written: “And to Ebiathar the priest the king said: Get to Anatoth to your fields, for you are deserving of death. But I will not put you to death today, because you carried the Ark of the Lord God before David my father, and because you have been afflicted in all that my father was afflicted” /b (I Kings 2:26). b And it is written with regard to David: “For they said the people is hungry, and weary, and thirsty in the wilderness” /b (II Samuel 17:29). b Hunger /b means b from /b lack of b bread /b to eat, b and thirst /b means b from /b lack of b water /b to drink. The word b weary /b means lack b from what? Is it not from bathing? /b The comparison of the verses suggests that that too is affliction. The Gemara challenges: b And perhaps /b “weary” means from lack of b wearing shoes? /b Therefore, this does not teach us that refraining from bathing is considered an affliction., b Rather, /b another source needs to be found. b Rav Yitzḥak said: /b It can be derived b from here: “As cold water on a weary soul, /b so is good news from a far country” (Proverbs 25:25). This implies that the word weary is used to describe someone who has not bathed. The Gemara asks: b But perhaps /b the verse is referring to weariness b from /b not b drinking? /b The Gemara rejects this: b Is it written: As cold water in a weary soul? /b That would mean that it entered one like a drink. Rather, b “on a weary soul” is written, /b which implies bathing.,§ The Gemara clarifies the next point in the mishna: The fact that not b wearing shoes /b is considered an affliction, b from where do we /b derive this? b As it is written: “And David went up by the ascent of the Mount of Olives, and wept as he went up, and he had his head covered, and was walking barefoot” /b (II Samuel 15:30). b Barefoot /b implies a lack b of what? Is it not /b a lack b of wearing shoes? /b All these deprivations are described as affliction. The Gemara rejects this: No, b perhaps /b he was barefoot b from a horse and whip. /b Even if he was wearing shoes, a king without a horse and whip was considered as if he were going barefoot., b Rather, Rav Naḥman bar Yitzḥak said: /b We learn it b from here, /b as it states: b “Go and loose the sackcloth from your loins, and remove your shoe from your foot” /b (Isaiah 20:2). b And it is written: “And he did so, walking naked and barefoot” /b (Isaiah 20:2). b Barefoot /b implies a lack b of what? Is it not /b a lack of b wearing shoes? /b The Gemara challenges: b And say /b that perhaps the meaning of barefoot is that Isaiah walked b with patched shoes. Because if you do not say this, /b but you claim that the verse is to be understood literally, does “naked” mean b actually naked? Rather, /b the meaning is that Isaiah walked in b ragged garments. Here too, /b the meaning is that he walked b in patched shoes. /b , b Rather, /b a different source must be found. b Rav Naḥman bar Yitzḥak said /b that we derive it b from here: /b It states: b “Withhold your foot from being barefoot, and your throat from thirst” /b (Jeremiah 2:25), meaning: b Keep yourself from sin, so that your feet will not come to be barefoot; keep your tongue from idle talk, so that your throat will not come to be thirsty. /b Consequently, we learn that being barefoot is considered an affliction.,§ The Gemara continues to clarify another of the afflictions of Yom Kippur: b From where do we /b derive the i halakha /i that refraining from b conjugal relations is called affliction? As it is written, /b Laban said to Jacob: b “If you shall afflict my daughters, and if you shall take /b other b wives /b beside my daughters” (Genesis 31:50). |
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| 52. Pseudo Clementine Literature, Epistles To Virgins, 2.42 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
53. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 | 110a. b and swear to the Lord of hosts; /b one shall be called the city of destruction” (Isaiah 19:18). b They went to Alexandria in Egypt and built an altar and sacrificed /b offerings b upon it for the sake of Heaven, as it is stated /b in the following verse: b “In that day shall there be an altar to the Lord in the midst of the land of Egypt, /b and a pillar at its border, to the Lord” (Isaiah 19:19).,The verse states: b “One shall be called the city of destruction” /b (Isaiah 19:18). The Gemara asks: b What /b is the meaning of the verse: b “One shall be called the city of destruction”? /b The Gemara answers: b As Rav Yosef translates /b into Aramaic: Concerning b the City of the Sun, which will be destroyed in the future, it will be said that it is one of them. And from where /b is it derived b that /b in the phrase: b “The city of destruction [ i heres /i ],” the term /b i heres /i b is /b referring b to the sun? As it is written: “Who commands the sun [ i ḥeres /i ], and it does not rise; /b and seals up the stars” (Job 9:7).,§ After mentioning the Jewish community in Egypt, the Gemara discusses Jewish communities in other locations. The verse states: “Fear not, for I am with you; I will bring your seed from the east and gather you from the west; I will say to the north: Give up, and to the south: Keep not back, b bring My sons from far, and My daughters from the end of the earth” /b (Isaiah 43:5–6). What is the meaning of b “bring My sons from far”? Rav Huna says: These are the exiles of Babylonia, whose minds are calm, like sons, /b and who can therefore focus properly on Torah study and mitzvot. What is the meaning of b “and My daughters from the end of the earth”? These are the exiles of other countries, whose minds are unsettled, like daughters. /b ,§ b Rabbi Abba bar Rav Yitzḥak says /b that b Rav Ḥisda says, and some say /b that b Rav Yehuda says /b that b Rav says: /b The gentiles living b from Tyre to Carthage recognize the Jewish people, /b their religion, b and their Father in Heaven. But /b those living b to the west of Tyre and to the east of Carthage recognize neither the Jewish people nor their Father in Heaven. /b , b Rav Shimi bar Ḥiyya raised an objection to /b the statement of b Rav /b from the verse: b “From the rising of the sun until it sets, My name is great among the nations; and in every place offerings are presented to My name, and a pure meal offering; /b for My name is great among the nations, says the Lord of hosts” (Malachi 1:11). This indicates that God’s name is known across the entire world, even to the west of Tyre and the east of Carthage. Rav b said to him: Shimi, /b is it b you /b who is raising such an objection? The verse does not mean that they recognize God and worship him. Rather, it means b that /b although they worship idols, b they call Him the God of gods. /b ,§ The verse states: “And b in every place offerings are presented to My name, /b and a pure meal offering; for My name is great among the nations, says the Lord of hosts.” Does it b enter your mind /b to say that it is permitted to sacrifice offerings b in every place? /b Rather, b Rabbi Shmuel bar Naḥmani says /b that b Rabbi Yonatan says: These are Torah scholars, who engage in Torah /b study b in every place. /b God says: b I ascribe them /b credit b as though they burn and present /b offerings b to My name. /b ,Furthermore, when the verse states: b “And a pure meal offering,” this /b is referring to b one who studies Torah in purity, /b i.e., one who first b marries a woman and afterward studies Torah. /b Since he is married, he is not disturbed by sinful thoughts.,The Gemara cites another verse that praises Torah scholars. b “A Song of Ascents, Behold, bless the Lord, all you servants of the Lord, who stand in the House of the Lord at night” /b (Psalms 134:1). b What /b is the meaning of b “at night,” /b given that the Temple service is not performed at night and all the offerings must be sacrificed during the daytime? b Rabbi Yoḥa says: These are Torah scholars, who engage in Torah /b study b at night. The verse ascribes them /b credit b as though they engage in the /b Temple b service. /b ,§ The Gemara cites another verse that is interpreted in a similar vein. King Solomon said to Hiram of Tyre: “Behold, I am about to build a house for the name of the Lord my God, to dedicate it to Him, and to burn before Him incense of sweet spices, and for the continual shewbread, and for the burnt offerings morning and evening, on the i Shabbatot /i , and on the New Moons, and on the Festivals of the Lord our God. b This is an ordice forever for Israel” /b (II Chronicles 2:3). Since the Temple was eventually destroyed, what did Solomon mean when he said that it is “an ordice forever”? b Rav Giddel says /b that b Rav says: This /b is referring to the b altar /b that remains b built /b in Heaven even after the earthly Temple was destroyed, b and /b the angel b Michael, the great minister, stands and sacrifices an offering upon it. /b , b And Rabbi Yoḥa says /b that there is an alternative explanation of the verse: b These are Torah scholars, who engage in /b studying b the i halakhot /i of /b the Temple b service. The verse ascribes them /b credit b as though the Temple was built in their days /b and they are serving in it.,§ The Gemara cites similar interpretations of verses: b Reish Lakish said: What /b is the meaning of that b which is written: “This is the law [ i torah /i ] of the burnt offering, of the meal offering, and of the sin offering, and of the guilt offering, /b and of the consecration offering, and of the sacrifice of peace offerings” (Leviticus 7:37)? This teaches that b anyone who engages in Torah /b study is considered b as though he sacrificed a burnt offering, a meal offering, a sin offering, and a guilt offering. /b , b Rava said /b an objection to this interpretation: b This /b verse states: b “of the burnt offering, of the meal offering.” /b If the interpretation of Reish Lakish is correct, the verse b should have /b written: b “Burnt offering and meal offering.” Rather, Rava says /b that the correct interpretation of this verse is: b Anyone who engages in Torah /b study b need not /b bring b a burnt offering, nor a sin offering, nor a meal offering, nor a guilt offering. /b , b Rabbi Yitzḥak said: What /b is the meaning of that b which is written: “This is the law of the sin offering” /b (Leviticus 6:18), b and: “This is the law of the guilt offering” /b (Leviticus 7:1)? These verses teach that b anyone who engages in /b studying b the law of the sin offering /b is ascribed credit b as though he sacrificed a sin offering, and anyone who engages in /b studying b the law of a guilt offering /b is ascribed credit b as though he sacrificed a guilt offering. /b , strong MISHNA: /strong b It is stated with regard to an animal burnt offering: “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:9), b and with regard to a bird burnt offering: “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:17), b and with regard to a meal offering: “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 2:2). The repetitive language employed concerning all of these different offerings is b to say to you /b that b one who brings a substantial /b offering b and one who brings a meager /b offering have equal merit, b provided that he directs his heart toward Heaven. /b , strong GEMARA: /strong b Rabbi Zeira said: What is the verse /b from which this principle is derived? b “Sweet is the sleep of a laboring man, whether he consumes little or much” /b (Ecclesiastes 5:11).The verse is interpreted as referring to one who brings an offering, and teaches that one who brings a substantial offering and one who brings a meager offering can be equally assured that their offering will be accepted., b Rav Adda bar Ahava said /b that the source is b from here: “When goods increase, those who consume them increase; and what advantage is there to the owner, /b except seeing them with his eyes?” (Ecclesiastes 5:10). One who brings a substantial offering, who thereby increases the number of priests who partake of it, does not have more merit than one who brings a meager offering. Rather, the offering that God desires is one where He recognizes, i.e., “seeing them with His eyes,” that its owner has the proper intent.,The Gemara addresses the expression “an aroma pleasing to the Lord” stated in the verses mentioned in the mishna. b It is taught /b in a i baraita /i that b Rabbi Shimon ben Azzai says: Come and see what is written in the portion of offerings: As /b in these verses, the divine names b i El /i and i Elohim /i are not stated, but /b only b “the Lord.” /b This is b so /b as b not to give a claim to a litigant to argue. /b Only one name of God is used in conjunction with all the various offerings, to prevent heretics from claiming that different offerings are brought to different gods., b And it is stated with regard to a large bull /b offering: b “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:9), b and with regard to a small bird /b offering: b “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:17), b and with regard to a meal offering: “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:9). The repetitive language employed concerning all of these different offerings is b to say to you /b that b one who brings a substantial /b offering b and one who brings a meager /b offering have equal merit, b provided that he directs his heart toward Heaven. /b , b And lest you say /b that God b needs /b these offerings b for consumption, /b in which case a larger offering would be preferable to a smaller one, b the verse states: “If I were hungry, I would not tell you; for the world is Mine, and everything within it” /b (Psalms 50:12). b And it is stated: “For every beast of the forest is Mine, and the cattle upon a thousand hills. I know all the fowls of the mountains; and the wild beasts of the field are Mine” /b (Psalms 50:10–11). Similarly, it is stated in the following verse: b “Do I eat the flesh of bulls, or drink the blood of goats?” /b (Psalms 50:13)., b I did not say to you: Sacrifice /b offerings to me, b so that you will say: I will do His will, /b i.e., fulfill His needs, b and He will do my will. You are not sacrificing to /b fulfill b My will, /b i.e., My needs, b but you are sacrificing to /b fulfill b your will, /b i.e., your needs, in order to achieve atonement for your sins by observing My mitzvot, b as it is stated: /b “And when you sacrifice an offering of peace offerings to the Lord, b you shall sacrifice it so that you may be accepted” /b (Leviticus 19:5)., b Alternatively, /b the verse: “And when you sacrifice an offering of peace offerings to the Lord, b you shall sacrifice it so that you may be accepted [ i lirtzonkhem /i ]” /b (Leviticus 19:5), can be interpreted differently: b Sacrifice willingly [ i lirtzonkhem /i ]; sacrifice intentionally. /b ,This is b as Shmuel asked Rav Huna: From where /b is it derived with regard b to one who acts unawares /b in the case b of consecrated /b items, i.e., if one slaughtered an offering without intending to perform the act of slaughter at all, but rather appeared like one occupied with other matters, b that /b the offering b is disqualified? /b Rav Huna said to Shmuel: It is derived from a verse, b as it is stated: “And he shall slaughter the young bull /b before the Lord” (Leviticus 1:5), teaching that the mitzva is not performed properly b unless the slaughter is for the sake of a young bull, /b i.e., with the knowledge that he is performing an act of slaughter.,Shmuel b said to /b Rav Huna: b We have this /b as an established i halakha /i already, that it is a mitzva to slaughter the offering for the sake of a bull, but b from where /b is it derived that this requirement is b indispensable? /b Rav Huna b said to him /b that the verse states: b “With your will you shall slaughter it” /b (Leviticus 19:5), i.e., b sacrifice intentionally, /b in the form of a purposeful action.,...Y |
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54. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 267| 16b. יכשל בו דאמר רבא בר מחסיא אמר רב חמא בר גוריא אמר רב בשביל משקל שני סלעים מילת שהוסיף יעקב ליוסף משאר אחיו נתגלגל הדבר וירדו אבותינו למצרים אמר רבי בנימן בר יפת רמז רמז לו שעתיד בן לצאת ממנו שיצא מלפני המלך בחמשה לבושי מלכות שנאמר ומרדכי יצא בלבוש מלכות תכלת וגו',(בראשית מה, יד) ויפול על צוארי בנימן אחיו כמה צוארין הוו ליה לבנימין אמר רבי אלעזר בכה על שני מקדשים שעתידין להיות בחלקו של בנימין ועתידין ליחרב ובנימין בכה על צואריו בכה על משכן שילה שעתיד להיות בחלקו של יוסף ועתיד ליחרב,(בראשית מה, יב) והנה עיניכם רואות ועיני אחי בנימין אמר רבי אלעזר אמר להם כשם שאין בלבי על בנימין אחי שלא היה במכירתי כך אין בלבי עליכם כי פי המדבר אליכם כפי כן לבי,(בראשית מה, כג) ולאביו שלח כזאת עשרה חמורים נושאים מטוב מצרים מאי מטוב מצרים אמר ר' בנימין בר יפת אמר רבי אלעזר שלח לו יין [ישן] שדעת זקנים נוחה הימנו,(בראשית נ, יח) וילכו גם אחיו ויפלו לפניו אמר רבי בנימין בר יפת אמר רבי אלעזר היינו דאמרי אינשי תעלא בעידניה סגיד ליה,תעלא מאי בצירותיה מאחווה אלא אי איתמר הכי איתמר (בראשית מז, לא) וישתחו ישראל על ראש המטה אמר רבי בנימין בר יפת אמר רבי אלעזר תעלא בעידניה סגיד ליה,(בראשית נ, כא) וינחם אותם וידבר על לבם אמר רבי בנימין בר יפת אמר רבי אלעזר מלמד שאמר להם דברים שמתקבלין על הלב ומה עשרה נרות לא יכלו לכבות נר אחד נר אחד היאך יכול לכבות עשרה נרות,(אסתר ח, טז) ליהודים היתה אורה ושמחה וששון ויקר אמר רב יהודה אורה זו תורה וכן הוא אומר (משלי ו, כג) כי נר מצוה ותורה אור שמחה זה יום טוב וכן הוא אומר (דברים טז, יד) ושמחת בחגך ששון זו מילה וכן הוא אומר (תהלים קיט, קסב) שש אנכי על אמרתך,ויקר אלו תפלין וכן הוא אומר (דברים כח, י) וראו כל עמי הארץ כי שם ה' נקרא עליך ויראו ממך ותניא רבי אליעזר הגדול אומר אלו תפלין שבראש,ואת פרשנדתא וגו' עשרת בני המן אמר רב אדא דמן יפו עשרת בני המן ועשרת צריך לממרינהו בנשימה אחת מאי טעמא כולהו בהדי הדדי נפקו נשמתייהו אמר רבי יוחנן ויו דויזתא צריך למימתחה בזקיפא כמורדיא דלברות מאי טעמא כולהו בחד זקיפא אזדקיפו,אמר רבי חנינא בר פפא דרש ר' שילא איש כפר תמרתא כל השירות כולן נכתבות אריח על גבי לבינה ולבינה על גבי אריח,חוץ משירה זו ומלכי כנען שאריח על גבי אריח ולבינה על גבי לבינה מ"ט שלא תהא תקומה למפלתן,ויאמר המלך לאסתר המלכה בשושן הבירה הרגו היהודים אמר רבי אבהו מלמד שבא מלאך וסטרו על פיו,ובבאה לפני המלך אמר עם הספר אמר אמרה מיבעי ליה אמר רבי יוחנן אמרה לו יאמר בפה מה שכתוב בספר,דברי שלום ואמת אמר רבי תנחום ואמרי לה אמר רבי אסי מלמד שצריכה שרטוט כאמיתה של תורה,ומאמר אסתר קיים מאמר אסתר אין דברי הצומות לא אמר רבי יוחנן דברי הצומות ומאמר אסתר קיים (את ימי) הפורים האלה,כי מרדכי היהודי משנה למלך אחשורוש וגדול ליהודים ורצוי לרוב אחיו לרוב אחיו ולא לכל אחיו מלמד שפירשו ממנו מקצת סנהדרין,אמר רב יוסף גדול ת"ת יותר מהצלת נפשות דמעיקרא חשיב ליה למרדכי בתר ד' ולבסוף בתר חמשה מעיקרא כתיב (עזרא ב, ב) אשר באו עם זרובבל ישוע נחמיה שריה רעליה מרדכי בלשן ולבסוף כתיב (נחמיה ז, ז) הבאים עם זרובבל ישוע נחמיה עזריה רעמיה נחמני מרדכי בלשן,אמר רב ואיתימא רב שמואל בר מרתא גדול תלמוד תורה יותר מבנין בית המקדש שכל זמן שברוך בן נריה קיים לא הניחו עזרא ועלה,אמר רבה אמר רב יצחק בר שמואל בר מרתא גדול תלמוד תורה יותר מכבוד אב ואם שכל אותן שנים שהיה יעקב אבינו בבית עבר לא נענש דאמר מר | 16b. b he /b himself b should stumble /b by showing favoritism to Benjamin? b As Rava bar Meḥaseyya said /b that b Rav Ḥama bar Gurya said /b that b Rav said: Due to /b the weight of b two sela of fine wool that Jacob /b gave to Joseph, which he b added to /b what he gave b Joseph beyond /b what he gave b the rest of his brothers, /b as he made him his special coat, b the story progressed and our forefathers went down to Egypt. /b How then could Joseph have displayed similar favoritism toward Benjamin? b Rabbi Binyamin bar Yefet said: He /b was not showing favoritism. Rather, he b intimated to him that a descendant was destined to issue from him who would go out from the presence of the king /b wearing b five royal garments, as it is stated: “And Mordecai went forth /b from the presence of the king b in royal apparel of sky blue /b and white, and with a great crown of gold, and with a wrap of fine linen and purple” (Esther 8:15).,The Gemara elaborates on certain elements in the story of Joseph and his brothers. The verse states with regard to Joseph: b “And he fell on his brother Benjamin’s neck [ i tzavarei /i /b ] and wept” (Genesis 45:14). The wording of the verse gives rise to a question, as the word i tzavarei /i is plural, meaning necks: b How many necks did Benjamin have, /b such that the verse should use the plural i tzavarei /i rather than the singular i tzavar /i ? b Rabbi Elazar said: /b This intimates b that /b Joseph b cried over the two Temples that were destined to be in the /b tribal b territory of Benjamin and were destined to be destroyed. /b The same verse continues: b “And Benjamin wept on his neck” /b (Genesis 45:14); b he cried over the tabernacle of Shiloh that was destined to be in the /b tribal b territory of Joseph and was destined to be destroyed. /b ,The verse states: b “And behold, your eyes see, and the eyes of my brother Benjamin” /b (Genesis 45:12). b Rabbi Elazar said: /b Joseph b said to /b his brothers as follows: b Just as I /b certainly b harbor no /b resentment b in my heart toward my brother Benjamin, for he was not /b even b present when I was sold, so too, I harbor no /b resentment b toward you. /b The verse continues: b “That it is my mouth [ i ki fi /i ] that speaks to you” /b (Genesis 45:12), i.e., b As my mouth [ i kefi /i ] is, so is my heart. /b ,The verse states: b “And to his father he sent after this manner ten donkeys laden with the good things of Egypt” /b (Genesis 45:23). The Gemara asks: b What are “the good things of Egypt” /b that are mentioned but not specified here? b Rabbi Binyamin bar Yefet said /b that b Rabbi Elazar said: He sent him aged wine, which the elderly find pleasing. /b ,Following Jacob’s death, it states concerning Joseph: b “And his brothers even went and fell down before him” /b (Genesis 50:18). b Rabbi Binyamin bar Yefet said /b that b Rabbi Elazar said: This /b explains the folk saying b that people say: When the fox is in its hour, bow down to it, /b i.e., if a fox is appointed king, one must bow down before and submit oneself to it.,The Gemara expresses astonishment at the use of this parable: Are you calling Joseph b a fox? What, was he inferior to his brothers /b such that in relation to them you call him a fox? b Rather, if such a statement was stated, it was stated as follows, /b not in connection with this verse, but rather in connection with a different verse. The verse states: b “And Israel bowed himself upon the head of the bed” /b (Genesis 47:31). With regard to this, b Rabbi Binyamin bar Yefet said /b that b Rabbi Elazar said: When the fox is in its hour, bow down to it, /b as Jacob had to bow down before his son Joseph, who had reached greatness.,It says with regard to Joseph’s remarks to his brothers: b “And he comforted them and spoke to their hearts” /b (Genesis 50:21). b Rabbi Binyamin bar Yefet said /b that b Rabbi Elazar said: /b This b teaches that he spoke to them words that are acceptable to the heart, /b and alleviated their fears. This is what he said: b If ten lights could not put out one light, /b as all of you were unable to do me harm, b how can one light put out ten lights? /b ,§ The Gemara returns to its explanation of the Megilla. The verse states: b “The Jews had light and gladness, and joy and honor” /b (Esther 8:16). b Rav Yehuda said: “Light”; this /b is referring to the b Torah /b that they once again studied. b And similarly it says: “For the mitzva is a lamp and the Torah is light” /b (Proverbs 6:23). b “Gladness” [ i simḥa /i ]; this /b is referring to b the Festivals /b that they once again observed. b And similarly it says: “And you shall be glad [ i vesamakhta /i ] on your Festival” /b (Deuteronomy 16:14). b “Joy” [ i sasson /i ]; this /b is referring to b circumcision, /b as they once again circumcised their sons. b And similarly it says: “I rejoice [ i sas /i ] at Your word” /b (Psalms 119:162), which the Sages understood as referring to David’s rejoicing over the mitzva of circumcision., b “Honor”; this is /b referring to b phylacteries, /b which they once again donned. b And similarly it says: “And all peoples of the earth will see that you are called by the name of the Lord; and they will be afraid of you” /b (Deuteronomy 28:10). b And it was taught /b in a i baraita /i : b Rabbi Eliezer the Great said: This /b is referring to b the phylacteries worn on the head. /b Haman had banned the fulfillment of all the mitzvot mentioned, but upon Haman’s demise the Jews returned to their observance.,The verse states: “And in Shushan the capital the Jews slew and destroyed five hundred men. b And Parshandatha… /b and Vaizatha, b the ten sons of Haman” /b (Esther 9:6–10). b Rav Adda from Jaffa said: /b When reading the Megilla, the names of b the ten sons of Haman and /b the word b “ten” must be said in one breath. What is the reason /b for this? It is that b their souls all departed together. Rabbi Yoḥa said: /b The letter b i vav /i in /b the name b “Vaizatha” /b is a lengthened i vav /i and b must be elongated as a pole, like a steering oar of a ship [ i liberot /i ]. What is the reason /b for this? To indicate that b they were all hanged on one pole. /b , b Rabbi Ḥanina bar Pappa said /b that b Rabbi Sheila, a man of the village of Timarta, interpreted /b a verse b homiletically: All /b of b the songs /b in the Bible b are written /b in the form of b a half brick arranged upon a whole brick and a whole brick arranged upon a half brick, /b i.e., each line of the song is divided into a stitch of text, referred to as a half brick, which is separated by a blank space, referred to as a whole brick, from the concluding stitch of that line of text.,The next line of the song inverts the sequence. b This is the principle for all songs in the Bible except /b for b this song, /b referring to the list of Haman’s sons, b and /b the song listing b the kings of Canaan /b who were defeated by Joshua. These two songs are written in the form of b a half brick arranged upon a half brick and a whole brick arranged upon a whole brick, /b i.e., one stitch of text over another, and one blank space over another. b What is the reason /b that these two songs are written in this anomalous fashion? b So that they should never rise from their downfall. /b Just as a wall that is built in this manner will not stand, so too, these individuals should have no resurgence.,The verse states: b “And the king said to Esther the queen: The Jews have slain /b and destroyed five hundred men b in Shushan the capital, /b and also the ten sons of Haman; what have they done in the rest of the king’s provinces? Now what is your petition and it shall be granted to you; and what more do you request, and it shall be done” (Esther 9:12). b Rabbi Abbahu said: This teaches that an angel came and slapped him on his mouth, /b so that he was unable to finish what he was saying; he started with a complaint about what the Jews were doing, but ended on an entirely different note.,The verse states: b “But when she came before the king, he said with a letter” /b (Esther 9:25). Why does it say: b “He said”? It should have said: “She said,” /b as it was Esther who changed the decree. b Rabbi Yoḥa said: She said to /b Ahasuerus: b Let it be said by /b word of b mouth, /b indicating that b that which is written in the letter /b should also be ordered verbally.,With regard to what is stated: b “Words of peace and truth” /b (Esther 9:30), b Rabbi Tanḥum said, and some say /b that b Rabbi Asi /b said: This b teaches that /b a Megilla scroll b requires scoring, /b i.e., that the lines for the text must be scored onto the parchment, b as the Torah itself, /b i.e., as is done in a Torah scroll.,The verses say: “The matters of the fasts and their cry. b And the decree of Esther confirmed /b these matters of Purim” (Esther 9:31–32). The Gemara asks: Should we say that b “the decree of Esther” indeed /b confirmed these matters of Purim, but b “the matters of the fasts” /b did b not? /b But didn’t the fasts also contribute to the miracle? b Rabbi Yoḥa said: /b These two verses, b “The matters of the fasts /b and their cry. b And the decree of Esther confirmed these matters of Purim,” /b should be read as one.,The verse states: b “For Mordecai the Jew was second to the king Ahasuerus, and great among the Jews, and accepted by the majority of his brethren” /b (Esther 10:3). The Gemara comments: The verse indicates that Mordecai was accepted only b “By the majority of his brethren,” but not by all his brethren. /b This b teaches that some /b members b of the Sanhedrin parted from him, /b because he occupied himself with community needs, and was therefore compelled to neglect his Torah study. They felt that this was a mistake and that he should have remained active on the Sanhedrin., b Rav Yosef said: Studying Torah is greater than saving lives, as initially, /b when listing the Jewish leaders who came to Eretz Yisrael, b Mordecai was mentioned after four /b other people, b but at the end /b he was listed b after five. /b This is taken to indicate that his involvement in governmental affairs instead of in Torah study lowered his stature one notch. The Gemara proves this: b At first it is written: “Who came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan” /b (Ezra 2:2); b but in the end /b in a later list b it is written: “Who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahmani, Mordecai, Bilshan” /b (Nehemiah 7:7)., b Rav said, and some say /b that b Rav Shmuel bar Marta /b said: b Studying Torah is greater /b and more important b than building the Temple. /b A proof of this is that b for as long as Baruch ben Neriah was alive /b in Babylonia, b Ezra, /b who was his disciple, b did not leave him and go up /b to Eretz Yisrael to build the Temple., b Rabba said /b that b Rav Yitzḥak bar Shmuel bar Marta said: Studying Torah is /b greater and b more /b important b than honoring one’s father and mother, /b and a proof of this is b that for all those years that our father Jacob spent in the house of Eber /b and studied Torah there b he was not punished /b for having neglected to fulfill the mitzva of honoring one’s parents. b As the Master said: /b |
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| 55. Athanasius, De Synodis Arimini In Italia Et Seleuciae In Isauria, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277 |
56. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 414| 26a. ומיגנזו כולי עלמא כי אתי א"ל ממאן נבעי,כי ניחא נפשיה א"ל שקולו תליסר מעי דציירי לי בסדינאי והדרו ליה לפלניא דשקלתינהו מיניה ולא איצטריכו לי:,א"ר שמעון בתחילה היו קוראין אותן אוספי שביעית:,מאי קאמר אמר רב יהודה ה"ק בתחילה היו אומרים אוספי שביעית כשרין סוחרין פסולין,משרבו ממציאי מעות לעניים ואזלי עניים ואספי להו ומייתו חזרו לומר אחד זה ואחד זה פסולין,קשו בה בני רחבה האי משרבו האנסים משרבו התגרין מיבעי ליה,אלא בתחילה היו אומרים אחד זה ואחד זה פסולין משרבו האנסין ומאי נינהו ארנונא כדמכריז רבי ינאי פוקו וזרעו בשביעית משום ארנונא חזרו לומר אוספין כשרין סוחרין פסולין,ר' חייא בר זרנוקי ור"ש בן יהוצדק הוו קאזלי לעבר שנה בעסיא פגע בהו ריש לקיש איטפיל בהדייהו אמר איזיל איחזי היכי עבדי עובדא,חזייה לההוא גברא דקא כריב אמר להן כהן וחורש אמרו לו יכול לומר אגיסטון אני בתוכו,תו חזייה לההוא גברא דהוה כסח בכרמי אמר להן כהן וזמר א"ל יכול לומר לעקל בית הבד אני צריך אמר להם הלב יודע אם לעקל אם לעקלקלות,הי אמר להו ברישא אילימא הא קמייתא אמר להו ברישא הא נמי לימרו אגיסטון אני בתוכו אלא הא אמר ליה ברישא והדר אמר להו הך,מאי שנא כהן משום דחשידי אשביעית,(דתנן) סאה תרומה שנפלה למאה סאין של שביעית תעלה פחות מיכן ירקבו,והוינן בה אמאי ירקבו ימכרנו לכהן בדמי תרומה חוץ מדמי אותה סאה,ואמר רב חייא משמיה דעולא זאת אומרת נחשדו כהנים אשביעית,אמרו טרודא הוא דין כי מטו להתם סליקו לאיגרא שלפוה לדרגא מתותיה,אתא לקמיה דרבי יוחנן א"ל בני אדם החשודין על השביעית כשרין לעבר שנה,הדר אמר לא קשיא לי מידי דהוה אשלשה רועי בקר ורבנן אחושבנייהו סמוך,והדר אמר לא דמי התם הדור אימנו רבנן ועברוה לההוא שתא הכא קשר רשעים הוא וקשר רשעים אינו מן המנין אמר רבי יוחנן דא עקא,כי אתו לקמיה דרבי יוחנן אמרו ליה קרי לן רועי בקר ולא אמר ליה מר ולא מידי אמר להו ואי קרי לכו רועי צאן מאי אמינא ליה,מאי קשר רשעים שבנא הוה דריש בתליסר רבוותא חזקיה הוה דריש בחד סר רבוותא,כי אתא סנחריב וצר עלה דירושלים כתב שבנא פתקא שדא בגירא שבנא וסיעתו השלימו חזקיה וסיעתו לא השלימו שנאמר (תהלים יא, ב) כי הנה הרשעים ידרכון קשת כוננו חצם על יתר,הוה קא מסתפי חזקיה אמר דילמא חס ושלום נטיה דעתיה דקוב"ה בתר רובא כיון דרובא מימסרי אינהו נמי מימסרי בא נביא ואמר לו (ישעיהו ח, יב) לא תאמרון קשר לכל אשר יאמר העם הזה קשר כלומר קשר רשעים הוא וקשר רשעים אינו מן המנין,הלך לחצוב לו קבר בקברי בית דוד בא נביא ואמר לו (ישעיהו כב, טז) מה לך פה ומי לך פה כי חצבת לך פה קבר הנה ה' מטלטלך טלטלה גבר,אמר רב טלטולא דגברא קשי מדאיתתא,(ישעיהו כב, יז) ועטך עטה אמר רבי יוסי ברבי חנינא מלמד שפרחה בו צרעת כתיב הכא ועטך עטה וכתיב התם (ויקרא יג, מה) ועל שפם יעטה,(ישעיהו כב, יח) צנוף יצנפך צנפה כדור אל ארץ רחבת ידים וגו' תנא הוא ביקש קלון בית אדניו לפיכך נהפך כבודו לקלון כי הוה נפיק איהו אתא גבריאל אחדיה לדשא באפי משרייתיה | 26a. b And everyone would hide. When /b the head tax collector b would arrive, /b Rabbi Zeira’s father b would say to him: From whom shall I request /b taxes? The city is scarcely populated, and only a small sum of taxes should be imposed on it., b When he was dying, he said to /b those standing around his deathbed: b Take thirteen i ma’a /i that are tied up in my sheet and return them to so-and-so, as I took them from him but I did not need them /b to pay the tax. Evidently, some tax collectors are God-fearing, and should not be disqualified.,§ The mishna teaches that b Rabbi Shimon said: Initially /b people b would call them: Gatherers /b of the produce b of the Sabbatical /b Year. Once the tax collectors grew abundant they would then call them: Merchants who trade in the produce of the Sabbatical Year.,The Gemara asks: b What is he saying? /b What is Rabbi Shimon teaching in this statement? b Rav Yehuda says this /b is what b he is saying: Initially /b the Sages b would say /b that b gatherers /b of the produce b of /b the b Sabbatical /b Year, i.e., those who gather a large quantity of produce of the Sabbatical Year for themselves, b are fit /b to bear witness, but b merchants /b who trade in the produce of the Sabbatical Year are b disqualified. /b , b Once those who would offer money to the poor /b to gather produce for them b grew abundant, and the poor would go and gather /b the produce b for /b those who hired them b and bring /b it to them, then gathering a large amount of produce of the Sabbatical Year was considered a business. The Sages b then said /b that b both this /b category, gatherers of the produce of the Sabbatical Year, b and that /b category, merchants who trade in the produce of the Sabbatical Year, are b disqualified. /b , b The children of /b the Sage b Raḥava had a difficulty with this /b explanation, as accordingly b this /b phrase: b Once the tax collectors grew abundant, /b is inaccurate; the mishna b should have /b stated: b Once the merchants grew abundant. /b , b Rather, /b Rabbi Shimon’s statement should be explained differently, as follows: b Initially /b the Sages b would say /b that b both this /b category, gatherers of the produce of the Sabbatical Year, b and that /b category, merchants who trade in the produce of the Sabbatical Year, are b disqualified. Once the tax collectors grew abundant /b it was permitted to gather the produce of the Sabbatical Year. b And what /b tax did b they /b collect? b i Arnona /i , /b which was a heavy tax on property collected both during the Sabbatical Year and in other years, placing pressure on those observing the Sabbatical Year. b As Rabbi Yannai proclaimed: Go out and sow /b the fields b during the Sabbatical /b Year b due to /b the b i arnona /i /b that you must pay. Once this happened, the Sages b then said: Gatherers /b of the produce of the Sabbatical Year b are fit /b to bear witness, as they were no longer viewed as transgressors, but b merchants /b who trade in this produce b are /b still b disqualified. /b ,§ The Gemara recounts an incident connected tangentially to the discussion concerning the Sabbatical Year: b Rabbi Ḥiyya bar Zarnokei and Rabbi Shimon ben Yehotzadak were going to intercalate the year in Asya, /b as circumstances did not enable them to perform the intercalation of the year in Eretz Yisrael. b Reish Lakish met them /b and b joined with them. He said: I will go see how they do the deed, /b i.e., how the intercalation is performed practically.,Reish Lakish b saw a certain man plowing /b a field. b He said to /b the other Sages: Look at this b priest /b who is b plowing /b during the Sabbatical Year. b They said to him /b that he b could say /b in his own defense: b I am a hired worker [ i agiston /i ] in /b the field, which belongs to a gentile. Therefore, it is permitted.,Reish Lakish b further saw a certain man pruning /b vines b in /b the b vineyards. He said to /b the other Sages: Look at this b priest /b who is b pruning /b vines during the Sabbatical Year. b They said to him /b that he b could say: I need /b the branches b to /b make b a bale [ i ekel /i ] /b for my b olive press, /b i.e., a basket to hold olives for pressing. Since he is not pruning the vines for agricultural purposes but to use the branches, it is permitted for him to do so in the Sabbatical Year. Reish Lakish b said to them, /b in a play on words: b The heart knows whether /b he is doing so b for a bale [ i ekel /i ], or /b whether he is saying this b as deceit [ i la’akalkalot /i ]. /b ,The Gemara asks: b Which did he say to them first? /b Which incident occurred first? b If we say /b that b first he said to them that first /b exclamation, that a priest was plowing the field, b let them say /b to him in b this /b latter incident b too, /b in which someone was pruning vines, that he could claim in his defense: b I am a hired worker in /b the field. This would have been a better justification than claiming he needed the branches. b Rather, /b apparently b first he said to them this /b exclamation, that a priest was pruning vines, b and /b only b then he said to them that /b a priest was plowing the field.,The Gemara asks: b What is different /b about b a priest? /b Why did Reish Lakish assume the man was a priest? The Gemara answers: It is b because /b priests b are suspected of /b desecrating the b Sabbatical /b Year., b As we learned /b in a i baraita /i : b A i se’a /i of i teruma /i , /b the portion of the produce designated for the priest, b that fell into a hundred i se’a /i of Sabbatical /b Year produce and was indistinguishable, b is nullified, /b i.e., it no longer has the status of i teruma /i , and can be eaten until the time that Sabbatical Year produce must be removed from one’s possession. If it fell into b a lesser /b quantity of Sabbatical Year produce, the entire mixture b must /b be left to b rot, /b as it is prohibited for non-priests to partake of i teruma /i ., b And we discussed it: Why must /b the produce b rot? Let /b its owner b sell it to a priest in accordance with /b its b value as i teruma /i , /b which is less expensive than regular produce because it can be eaten only by priests, and b except for the value of that i se’a /i /b of i teruma /i that fell in, which the owner is required to give to a priest for free. The priest may then partake of the produce, treating the entire mixture as though it has the sanctity of i teruma /i , and both the priest and the owner will benefit., b And Rav Ḥiyya said in the name of Ulla: That is to say, /b i.e., one can infer from the fact that one is not permitted to sell the mixture to a priest, that b priests are suspected of /b desecrating b the Sabbatical /b Year by partaking of its produce after the time it must be removed from one’s possession. They did so because they considered it theirs, the same as i teruma /i , as both mitzvot pertain to the produce of Eretz Yisrael. Therefore, produce of the Sabbatical Year should not be given or sold to priests. Similarly, Reish Lakish assumed that those who desecrated the Sabbatical Year were priests.,After Reish Lakish continually bothered them with his comments, Rabbi Ḥiyya bar Zarnokei and Rabbi Shimon ben Yehotzadak b said: This one is a nuisance. /b In order to rid themselves of him, b when they reached /b the location where they intended to intercalate the year, b they went up to the roof /b and b took the ladder out from under them /b so that he would stay below and would not be able to join them.,Sometime later, Reish Lakish b came before Rabbi Yoḥa. /b Reish Lakish b said to him: /b Are b people who are suspected of /b desecrating b the Sabbatical /b Year b fit to intercalate the year? /b He believed that the two Sages who were sent to intercalate the year treated the sanctity of the Sabbatical Year with disrespect.,Reish Lakish b then said /b in response to his own question: This is b not difficult for me; just as /b the Sages once intercalated the year in accordance with the assessment of b three cattle herders /b (see 18b), which was permitted, as b the Sages depended /b not on the assessment of the cattle herders but b on their /b own b calculation, /b perhaps here too the Sages depended on their own calculations and not on the decision of Rabbi Ḥiyya bar Zarnokei and Rabbi Shimon ben Yehotzadak.,Reish Lakish changed his mind b and then said: It is not similar. There, /b in the case of the cattle herders, b afterward the Sages were counted, /b i.e., they made a decision, b and intercalated that year /b themselves. b Here, /b by contrast, b it is a conspiracy of wicked people, /b as the Sages who intercalated the year are disqualified from doing so; b and a conspiracy of wicked people is not counted. Rabbi Yoḥa said: This /b problem you raise b is troublesome. /b , b When /b Rabbi Ḥiyya bar Zarnokei and Rabbi Shimon ben Yehotzadak subsequently b came before Rabbi Yoḥa, /b after hearing about his discussion with Reish Lakish, b they said to him /b bitterly: Reish Lakish b referred to us as cattle herders, and the Master said nothing to him /b in response? Rabbi Yoḥa b said to them /b dismissively: b And /b even b if he had referred to you as shepherds, /b who are disqualified from bearing witness in addition to being disqualified from serving as judges, b what should I have said to him? /b He is correct.,§ The Gemara asks: b What /b is the source of the i halakha /i that b a conspiracy of wicked people /b is not counted as part of a group? The Gemara answers: b Shebna, /b a steward and a minister in King Hezekiah’s court, was a prominent and influential figure. b He would teach /b Torah b to /b an audience of b 130,000 /b followers, whereas King b Hezekiah would teach /b Torah b to /b an audience of merely b 110,000 /b followers., b When Sennacherib came and besieged Jerusalem, Shebna wrote a note and shot /b it over the wall b with an arrow. /b It read: b Shebna and his camp have appeased /b Sennacherib and are ready to surrender; b Hezekiah and his camp have not appeased /b Sennacherib. b As it is stated /b in allusion to this incident: b “For behold, the wicked bend the bow, they have made ready their arrow upon the string” /b (Psalms 11:2)., b Hezekiah was afraid. He said: Perhaps, God forbid, the opinion of the Holy One, Blessed be He, will follow the majority; /b and b since the majority have submitted /b to the Assyrians, even b those /b who have not submitted b will also be submitted /b into their hands. b The prophet /b Isaiah then b came and said to him: “Say not: A conspiracy, concerning all of which this people say: A conspiracy” /b (Isaiah 8:12). b Meaning, it is a conspiracy of wicked people, and a conspiracy of wicked people is not counted. /b Therefore, although they are many, they are not considered the majority.,Shebna b went to carve out a grave for himself among the graves of the house of David, /b as he thought that the kingship would be given to him. b The prophet /b Isaiah then b came and said to him: “What have you here, and whom have you here, that you have carved out a grave for yourself here? /b You, who have carved yourself out a grave on high, and hollowed a habitation for yourself in the rock? b Behold, the Lord will make you wander like the wandering of a man; /b and he will wind you round and round” (Isaiah 22:16–17).,The Gemara mentions tangentially: b Rav says /b that b the wandering of a man is more difficult than that of a woman. /b He derives it from the expression “like the wandering of a man.”,With regard to the phrase: b “And he will wind you round and round,” Rabbi Yosei, son of Rabbi Ḥanina, says: /b This b teaches that /b Shebna b developed leprosy; it is written here: “And he will wind you round and round [ i ve’otkha ato /i ],” and it is written there, /b in the Torah, with regard to a leper: “And the leper in whom the plague is, his clothes shall be torn, and the hair of his head shall go loose, b and he shall cover his upper lip [ i ya’te /i ]” /b (Leviticus 13:45). The Hebrew word for upper lip is from the same root as the verb in the verse cited from Isaiah.,The Gemara continues to interpret the prophecy about Shebna: b “He will violently roll and toss you like a ball into a large country; /b there you shall die, and there shall be the chariots of your glory, you shame of your lord’s house” (Isaiah 22:18). A i baraita /i b taught: He, /b Shebna, b desired shame for his master’s house; therefore his glory turned to shame. /b This is what happened to him: b When he was going out /b of the gate of Jerusalem to submit to the Assyrians, the angel b Gabriel came /b and b held the gate in front of his camp /b so they could not follow him. Consequently, he went out by himself. |
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57. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414| 12b. את הארץ למה לי להקדים שמים לארץ והארץ היתה תהו ובהו מכדי בשמים אתחיל ברישא מאי שנא דקא חשיב מעשה ארץ תנא דבי ר' ישמעאל משל למלך בשר ודם שאמר לעבדיו השכימו לפתחי השכים ומצא נשים ואנשים למי משבח למי שאין דרכו להשכים והשכים,תניא ר' יוסי אומר אוי להם לבריות שרואות ואינן יודעות מה רואות עומדות ואין יודעות על מה הן עומדות הארץ על מה עומדת על העמודים שנאמר (איוב ט, ו) המרגיז ארץ ממקומה ועמודיה יתפלצון עמודים על המים שנאמר (תהלים קלו, ו) לרוקע הארץ על המים מים על ההרים שנאמר על הרים יעמדו מים הרים ברוח שנאמר (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח רוח בסערה שנאמר (תהלים קמח, ח) רוח סערה עושה דברו סערה תלויה בזרועו של הקב"ה שנאמר (דברים לג, כז) ומתחת זרועות עולם,וחכ"א על י"ב עמודים עומדת שנאמר (דברים לב, ח) יצב גבולות עמים למספר בני ישראל וי"א ז' עמודים שנאמר (משלי ט, א) חצבה עמודיה שבעה ר"א בן שמוע אומר על עמוד אחד וצדיק שמו שנאמר (משלי י, כה) וצדיק יסוד עולם,א"ר יהודה שני רקיעים הן שנאמר (דברים י, יד) הן לה' אלהיך השמים ושמי השמים,ר"ל אמר שבעה ואלו הן וילון רקיע שחקים זבול מעון מכון ערבות וילון אינו משמש כלום אלא נכנס שחרית ויוצא ערבית ומחדש בכל יום מעשה בראשית שנאמר (ישעיהו מ, כב) הנוטה כדוק שמים וימתחם כאהל לשבת רקיע שבו חמה ולבנה כוכבים ומזלות קבועין שנאמר (בראשית א, יז) ויתן אותם אלהים ברקיע השמים שחקים שבו רחיים עומדות וטוחנות מן לצדיקים שנאמר (תהלים עח, כג) ויצו שחקים ממעל ודלתי שמים פתח וימטר עליהם מן לאכול וגו',זבול שבו ירושלים ובית המקדש ומזבח בנוי ומיכאל השר הגדול עומד ומקריב עליו קרבן שנאמר (מלכים א ח, יג) בנה בניתי בית זבול לך מכון לשבתך עולמים ומנלן דאיקרי שמים דכתיב (ישעיהו סג, טו) הבט משמים וראה מזבול קדשך ותפארתך,מעון שבו כיתות של מלאכי השרת שאומרות שירה בלילה וחשות ביום מפני כבודן של ישראל שנאמר (תהלים מב, ט) יומם יצוה ה' חסדו ובלילה שירה עמי,אמר ר"ל כל העוסק בתורה בלילה הקב"ה מושך עליו חוט של חסד ביום שנאמר יומם יצוה ה' חסדו ומה טעם יומם יצוה ה' חסדו משום ובלילה שירה עמי ואיכא דאמרי אמר ר"ל כל העוסק בתורה בעוה"ז שהוא דומה ללילה הקב"ה מושך עליו חוט של חסד לעוה"ב שהוא דומה ליום שנאמר יומם יצוה ה' חסדו ובלילה שירה עמי,א"ר לוי כל הפוסק מדברי תורה ועוסק בדברי שיחה מאכילין אותו גחלי רתמים שנאמר (איוב ל, ד) הקוטפים מלוח עלי שיח ושרש רתמים לחמם ומנלן דאיקרי שמים שנאמר (דברים כו, טו) השקיפה ממעון קדשך מן השמים,מכון שבו אוצרות שלג ואוצרות ברד ועליית טללים רעים ועליית אגלים וחדרה של סופה [וסערה] ומערה של קיטור ודלתותיהן אש שנאמר (דברים כח, יב) יפתח ה' לך את אוצרו הטוב,הני ברקיעא איתנהו הני בארעא איתנהו דכתיב (תהלים קמח, ז) הללו את ה' מן הארץ תנינים וכל תהומות אש וברד שלג וקיטור רוח סערה עושה דברו אמר רב יהודה אמר רב דוד ביקש עליהם רחמים והורידן לארץ אמר לפניו רבש"ע (תהלים ה, ה) לא אל חפץ רשע אתה לא יגורך (במגורך) רע צדיק אתה ה' לא יגור במגורך רע ומנלן דאיקרי שמים דכתיב (מלכים א ח, לט) ואתה תשמע השמים מכון שבתך,ערבות שבו צדק משפט וצדקה גנזי חיים וגנזי שלום וגנזי ברכה ונשמתן של צדיקים ורוחות ונשמות שעתיד להיבראות וטל שעתיד הקב"ה להחיות בו מתים צדק ומשפט דכתיב (תהלים פט, טו) צדק ומשפט מכון כסאך צדקה דכתיב (ישעיהו נט, יז) וילבש צדקה כשרין גנזי חיים דכתיב (תהלים לו, י) כי עמך מקור חיים וגנזי שלום דכתיב (שופטים ו, כד) ויקרא לו ה' שלום וגנזי ברכה דכתיב (תהלים כד, ה) ישא ברכה מאת ה',נשמתן של צדיקים דכתיב (שמואל א כה, כט) והיתה נפש אדוני צרורה בצרור החיים את ה' אלהיך רוחות ונשמות שעתיד להיבראות דכתיב (ישעיהו נז, טז) כי רוח מלפני יעטוף ונשמות אני עשיתי וטל שעתיד הקב"ה להחיות בו מתים דכתיב (תהלים סח, י) גשם נדבות תניף אלהים נחלתך ונלאה אתה כוננתה,שם אופנים ושרפים וחיות הקדש ומלאכי השרת וכסא הכבוד מלך אל חי רם ונשא שוכן עליהם בערבות שנאמר (תהלים סח, ה) סולו לרוכב בערבות ביה שמו ומנלן דאיקרי שמים אתיא רכיבה רכיבה כתיב הכא סולו לרוכב בערבות וכתיב התם (דברים לג, כו) רוכב שמים בעזרך,וחשך וענן וערפל מקיפין אותו שנאמר (תהלים יח, יב) ישת חשך סתרו סביבותיו סוכתו חשכת מים עבי שחקים ומי איכא חשוכא קמי שמיא והכתיב [דניאל ב, כב] הוא (גלי) עמיקתא ומסתרתא ידע מה בחשוכא ונהורא עמיה שרי לא קשיא הא | 12b. b Why do I /b need b “and the earth” [ i et ha’aretz /i ]? To /b teach that b heaven preceded earth /b in the order of Creation. The next verse states: b “And the earth was unformed and void” /b (Genesis 1:2). The Gemara asks: b After all, /b the Bible b began with heaven first; what is different /b about the second verse? Why does the Bible b recount the creation of earth /b first in the second verse? b The Sage of the school of Rabbi Yishmael taught: /b This can be explained by b a parable of a flesh-and-blood king who said to his servants: Rise early /b and come b to my entrance. He arose and found women and men /b waiting for him. b Whom does he praise? Those who are unaccustomed to rising early but /b yet b rose early, /b the women. The same applies to the earth: Since it is a lowly, physical sphere, we would not have expected it to be created together with heaven. Therefore, it is fitting to discuss it at greater length.,§ b It is taught /b in a i baraita /i : b Rabbi Yosei says: Woe to them, the creations, who see and know not what they see; /b who b stand and know not upon what they stand. /b He clarifies: b Upon what does the earth stand? Upon pillars, as it is stated: “Who shakes the earth out of its place, and its pillars tremble” /b (Job 9:6). These b pillars /b are positioned b upon water, as it is stated: “To Him Who spread forth the earth over the waters” /b (Psalms 136:6). These b waters /b stand b upon mountains, as it is stated: “The waters stood above the mountains” /b (Psalms 104:6). The b mountains /b are upon the b wind, as it is stated: “For behold He forms the mountains and creates the wind” /b (Amos 4:13). The b wind /b is b upon a storm, as it is stated: “Stormy wind, fulfilling His word” /b (Psalms 148:8). The b storm hangs upon the arm of the Holy One, Blessed be He, as it is stated: “And underneath are the everlasting arms” /b (Deuteronomy 33:27), which demonstrates that the entire world rests upon the arms of the Holy One, Blessed be He.,And the Rabbis say: The earth b stands on twelve pillars, as it is stated: “He set the borders of the nations according to the number of the children of Israel” /b (Deuteronomy 32:8). Just as the children of Israel, i.e., the sons of Jacob, are twelve in number, so does the world rest on twelve pillars. b And some say: /b There are b seven pillars, as it is stated: “She has hewn out her seven pillars” /b (Proverbs 9:1). b Rabbi Elazar ben Shammua says: /b The earth rests b on one pillar and a righteous person is its name, as it is stated: “But a righteous person is the foundation of the world” /b (Proverbs 10:25).,§ b Rabbi Yehuda said: There are two firmaments, as it is stated: “Behold, to the Lord your God belongs the heaven and the heaven of heavens” /b (Deuteronomy 10:14), indicating that there is a heaven above our heaven., b Reish Lakish said: /b There are b seven /b firmaments, b and they are as follows: i Vilon /i , i Rakia /i , i Sheḥakim /i , i Zevul /i , i Ma’on /i , i Makhon /i , /b and b i Aravot /i . /b The Gemara proceeds to explain the role of each firmament: b i Vilon /i , /b curtain, is the firmament that b does not contain anything, but enters at morning and departs /b in the b evening, and renews the act of Creation daily, as it is stated: “Who stretches out the heavens as a curtain [ i Vilon /i ], and spreads them out as a tent to dwell in” /b (Isaiah 40:22). b i Rakia /i , /b firmament, is the one b in which /b the b sun, moon, stars, and zodiac signs are fixed, as it is stated: “And God set them in the firmament [ i Rakia /i ] of the heaven” /b (Genesis 1:17). b i Sheḥakim /i , /b heights, is the one b in which mills stand and grind manna for the righteous, as it is stated: “And He commanded the heights [ i Shehakim /i ] above, and opened the doors of heaven; and He caused manna to rain upon them for food, /b and gave them of the corn of heaven” (Psalms 78:23–24)., b i Zevul /i , /b abode, b is /b the location b of /b the heavenly b Jerusalem and /b the heavenly b Temple, and /b there the heavenly b altar is built, and /b the angel b Michael, the great minister, stands and sacrifices an offering upon it, as it is stated: “I have surely built a house of i Zevul /i for You, a place for You to dwell forever” /b (I Kings 8:13). b And from where do we /b derive b that /b i Zevul /i b is called heaven? As it is written: “Look down from heaven and see, from Your holy and glorious abode [ i Zevul /i ]” /b (Isaiah 63:15)., b i Ma’on /i , /b habitation, b is where /b there are b groups of ministering angels who recite song at night and are silent during the day out of respect for Israel, /b in order not to compete with their songs, b as it is stated: “By day the Lord will command His kindness, and in the night His song is with me” /b (Psalms 42:9), indicating that the song of the angels is with God only at night.,With regard to the aforementioned verse, b Reish Lakish said: Whoever occupies /b himself b with Torah at night, the Holy One, Blessed be He, extends a thread of kindness over him by day, as it is stated: “By day, the Lord will command His kindness,” and what is the reason /b that b “by day, the Lord will command His kindness”? Because “and in the night His song,” /b i.e., the song of Torah, b “is with me.” And some say /b that b Reish Lakish said: Whoever occupies himself with Torah in this world, which is comparable to night, the Holy One, Blessed be He, extends a thread of kindness over him in the World-to-Come, which is comparable to day, as it is stated: “By day, the Lord will command His kindness, and in the night His song is with me.” /b ,With regard to the same matter, b Rabbi Levi said: Anyone who pauses from words of Torah to occupy himself with mundane conversation will be fed with the coals of the broom tree, as it is stated: “They pluck saltwort [ i maluaḥ /i ] with wormwood [ i alei siaḥ /i ], and the roots of the broom tree [ i retamim /i ] are their food” /b (Job 30:4). The exposition is as follows: Those who pluck, i.e., pause, from learning Torah, which was given upon two tablets, i luḥot /i , which sounds similar to i maluaḥ /i , for the purpose of i siaḥ /i , idle chatter, are punished by having to eat coals made from “the roots of the broom tree.” b And from where do we /b derive b that /b i Ma’on /i b is called heaven? As it is stated: “Look forth from Your holy i Ma’on /i , from heaven” /b (Deuteronomy 26:15)., b i Makhon /i , /b dwelling place, b is where there are storehouses of snow and storehouses of hail, and the upper chamber of harmful dews, and the upper chamber of drops, and the room of tempests and storms, and the cave of mist. And the doors /b of all these are made of b fire. /b How do we know that there are storehouses for evil things? b For it is stated: “The Lord will open for you His good storehouse, /b the heavens” (Deuteronomy 28:12), which indicates the existence of a storehouse that contains the opposite of good.,The Gemara asks a question: With regard to b these /b things listed above, are they b located in heaven? /b It is obvious that b they /b are b located on the earth. As it is written: “Praise the Lord from the earth, sea monsters and all depths, fire and hail, snow and mist, stormy wind, fulfilling His word” /b (Psalms 148:7–8). The verse seems to indicate that all these things are found on the earth. b Rav Yehuda said /b that b Rav said: David requested mercy with regard to them, /b that they should not remain in heaven, b and He brought them down to earth. He said before Him: Master of the Universe, “You are not a God that has pleasure in wickedness, evil shall not sojourn with You” /b (Psalms 5:5). In other words, b You are righteous, O Lord. /b Nothing b evil should sojourn in Your vicinity. /b Rather, it is better that they remain close to us. b And from where do we /b derive b that /b this place b is called “heaven”? As it is written: “And You shall hear /b in b heaven, the i Makhon /i of Your dwelling” /b (I Kings 8:39)., b i Aravot /i , /b skies, is the firmament b that contains righteousness; justice; righteousness, /b i.e., charity; b the treasuries of life; the treasuries of peace; the treasuries of blessing; the souls of the righteous; the spirits and souls that are to be created; and the dew that the Holy One, Blessed be He, will use to revive the dead. /b The Gemara proves this statement: b Righteousness and justice /b are found in heaven, b as it is written: “Righteousness and justice are the foundation of Your throne” /b (Psalms 89:15); b righteousness, as it is written: “And He donned righteousness as armor” /b (Isaiah 59:17); b the treasuries of life, as it is written: “For with You is the source of life” /b (Psalms 36:10). b And the treasuries of peace /b are found in heaven, b as it is written: “And he called Him the Lord of peace” /b (Judges 6:24), implying that peace is God’s name and is therefore found close to Him. b And the treasuries of blessing, as it is written: “He shall receive a blessing from the Lord” /b (Psalms 24:5)., b The souls of the righteous /b are found in heaven, b as it is written: “And the soul of my master shall be bound in the bundle of life with the Lord, your God” /b (I Samuel 25:29). b Spirits and souls that are to be created /b are found there, b as it is written: “For the spirit that enwraps itself is from Me, and the souls that I have made” /b (Isaiah 57:16), which indicates that the spirit to be released into the world, wrapped around a body, is located close to God. b The dew that the Holy One, Blessed be He, will use to revive the dead /b is found in heaven, b as it is written: “A bountiful rain You will pour down, God; when Your inheritance was weary, You confirmed it” /b (Psalms 68:10)., b There, /b in the firmaments, are the b i ofanim /i , /b the b seraphim, /b the b holy divine creatures, and the ministering angels, and the Throne of Glory. The King, God, /b the b living, lofty, exalted One dwells above them in i Aravot /i , as it is stated: “Extol Him Who rides upon the skies [ i Aravot /i ], Whose name is God” /b (Psalms 68:5). b And from where do we /b derive b that /b i Aravot /i b is called “heaven”? /b This is b learned /b by using a verbal analogy between two instances of b “rides” /b and b “rides”: Here, it is written: “Extol Him Who rides upon the skies [ i Aravot /i ],” and there, it is written: “Who rides upon the heaven as your help” /b (Deuteronomy 33:26)., b And darkness and clouds and fog surround Him, as it is stated: “He made darkness His hiding place, His pavilion round about Him; darkness of waters, thick clouds of the skies” /b (Psalms 18:12). The Gemara asks: b And is there darkness before Heaven, /b i.e., before God? b But isn’t it written: “He reveals deep and secret things, He knows what is in the darkness, and the light dwells with Him” /b (Daniel 2:22), demonstrating that only light, not darkness, is found with God? The Gemara answers: This is b not difficult. This /b verse, which states that only light dwells with Him, is referring |
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58. Pseudo Clementine Literature, Recognitions, 2.42 (4th cent. CE - 5th cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 | 2.42. Therefore the name God is applied in three ways: either because he to whom it is given is truly God, or because he is the servant of him who is truly; and for the honour of the sender, that his authority may be full, he that is sent is called by the name of him who sends, as is often done in respect of angels: for when they appear to a man, if he is a wise and intelligent man, he asks the name of him who appears to him, that he may acknowledge at once the honour of the sent, and the authority of the sender. For every nation has an angel, to whom God has committed the government of that nation; and when one of these appears, although he be thought and called God by those over whom he presides, yet, being asked, he does not give such testimony to himself. For the Most High God, who alone holds the power of all things, has divided all the nations of the earth into seventy-two parts, and over these He has appointed angels as princes. But to the one among the archangels who is greatest, was committed the government of those who, before all others, received the worship and knowledge of the Most High God. But holy men also, as we have said, are made gods to the wicked, as having received the power of life and death over them, as we mentioned above with respect to Moses and the judges. Wherefore it is also written concerning them, 'You shall not curse the gods, and you shall not curse the prince of your people.' Exodus 22:28 Thus the princes of the several nations are called gods. But Christ is God of princes, who is Judge of all. Therefore neither angels, nor men, nor any creature, can be truly gods, forasmuch as they are placed under authority, being created and changeable: angels, for they were not, and are; men, for they are mortal; and every creature, for it is capable of dissolution, if only He dissolve it who made it. And therefore He alone is the true God, who not only Himself lives, but also bestows life upon others, which He can also take away when it pleases Him. |
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| 59. Aphrahat, Demonstrations, 14 (4th cent. CE - 4th cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
| 60. Hermeias of Alexandria, In Platonis Phaedrum Scholia,, 38.25-38.26 (4th cent. CE - 5th cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
61. Anon., Exodus Rabbah, 18.5 (4th cent. CE - 9th cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414| 18.5. דָּבָר אַחֵר, וַיְהִי בַּחֲצִי הַלַּיְלָה, אָמַר דָּוִד (תהלים עז, ז): אֶזְכְּרָה נְגִינָתִי בַּלָּיְלָה, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל נִזְכֶּרֶת אֲנִי אֶת הַשְּׁבָרִים שֶׁהָיִיתָ שׁוֹבֵר אֶת הָאוֹיְבִים בַּעֲבוּרִי בַּלַּיְלָה. וְאֵין נְגִינָתִי אֶלָּא לְשׁוֹן שֶׁבֶר, כְּמָה דְאַתְּ אָמַר (איכה ג, סג): אֲנִי מַנְגִינָתָם, וְאוֹמֵר (בראשית יד, כ): אֲשֶׁר מִגֵּן צָרֶיךָ בְּיָדֶךָ. בָּא עָלֵינוּ סַנְחֵרִיב שָׁבַרְתָּ אוֹתוֹ בַּלַּיְלָה, שֶׁנֶּאֱמַר (מלכים ב יט, לה): וַיְהִי בַּלַּיְלָה הַהוּא וַיֵּצֵא מַלְאַךְ ה' וַיַּךְ בְּמַחֲנֵה אַשּׁוּר, אָמַר רַבִּי נְחֶמְיָה בּוֹא וּרְאֵה אַהֲבָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יִשְׂרָאֵל, שֶׁהֲרֵי מַלְאֲכֵי הַשָּׁרֵת שֶׁהֵן גִּבּוֹרֵי כֹחַ עוֹשֵׂי דְבָרוֹ עֲשָׂאָן הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹמְרִין לְיִשְׂרָאֵל, וּמִי הֵם מִיכָאֵל וְגַבְרִיאֵל, שֶׁנֶּאֱמַר (ישעיה סב, ו): עַל חוֹמֹתַיִךְ יְרוּשָׁלָיִם הִפְקַדְתִּי שֹׁמְרִים, וְכֵיוָן שֶׁבָּא סַנְחֵרִיב מִיכָאֵל יָצָא וְהִכָּה בָהֶם, וְגַבְרִיאֵל הִצִּיל בְּמִצְוָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לַחֲנַנְיָה וַחֲבֵרָיו. לָמָּה כָךְ, אֶלָּא תְּנָאִין עָשָׂה עִמָּהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, אֵימָתַי, כְּשֶׁבִּקֵּשׁ לֵירֵד לְהַצִּיל אַבְרָהָם מִכִּבְשַׁן הָאֵשׁ אָמְרוּ מִיכָאֵל וְגַבְרִיאֵל לְפָנָיו אָנוּ יוֹרְדִין לְהַצִּיל אוֹתוֹ, אָמַר לָהֶם אִלּוּ יָרַד לְשֵׁם אֶחָד מִכֶּם לַכִּבְשָׁן אַתֶּם הֱיִיתֶם מַצִּילִין אוֹתוֹ, אֶלָּא לִשְׁמִי יָרַד וַאֲנִי יוֹרֵד וּמַצִּילוֹ, שֶׁנֶּאֱמַר (בראשית טו, ז): אֲנִי ה' אֲשֶׁר הוֹצֵאתִיךָ מֵאוּר כַּשְׂדִּים, אֶלָּא אֶתֵּן לָכֶם זְמַן אֵימָתַי תֵּרְדוּ עַל שֶׁנִּזְדַּקַּקְתֶּם לְהַצִּילוֹ לִכְבוֹד שְׁמִי, אַתָּה מִיכָאֵל עַל מַחֲנֵה אַשּׁוּר, וְאַתָּה גַּבְרִיאֵל עַל מַחֲנֵה כַּשְׂדִּים. כֵּיוָן שֶׁיָּרַד גַּבְרִיאֵל לְהַצִּיל לַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה, גָּזַר לָאֵשׁ וְיָצָא וְלִהַט כָּל אוֹתָן שֶׁהִשְׁלִיכוּ אוֹתָן, שֶׁנֶּאֱמַר (דניאל ג, כב): גֻּבְרַיָא אִלֵּךְ דִּי הַסִּקוּ לְשַׁדְרַךְ מֵישַׁךְ וגו'. וְיֵשׁ אוֹמְרִים אַרְבַּע אֻמּוֹת מֵתוּ שָׁם, בָּרִאשׁוֹנָה כְּתִיב (דניאל ג, ג): בֵּאדַיִן מִתְכַּנְשִׁין אֲחַשְׁדַּרְפְּנַיָא סְגָנַיָא וּפַחֲוָתָא וְהַדָּבְרֵי מַלְכָּא, וְכָאן חָסְרוּ אַרְבַּע, שֶׁנֶּאֱמַר (דניאל ג, כז): וּמִתְכַּנְשִׁין אֲחַשְׁדַּרְפְּנַיָא, לְפִיכָךְ אָמַר חֲנַנְיָה (תהלים קיז, א): הַלְלוּ אֶת ה' כָּל גּוֹיִם. מִישָׁאֵל אָמַר (תהלים קיז א): שַׁבְּחוּהוּ כָּל הָאֻמִּים. וַעֲזַרְיָה אָמַר (תהלים קיז, ב): כִּי גָבַר עָלֵינוּ חַסְדּוֹ. הַמַּלְאָךְ אוֹמֵר (תהלים קיז ב): וֶאֱמֶת ה' לְעוֹלָם, אֱמֶת מַה שֶּׁאָמַר לִי כְּשֶׁיָּרַדְתִּי לְהַצִּיל אַבְרָהָם, וְכֵן מִיכָאֵל עָשָׂה מַה שֶּׁאָמַר לוֹ, שֶׁנֶּאֱמַר (מלכים ב יט, לה): וַיְהִי בַּלַּיְלָה הַהוּא וַיֵּצֵא מַלְאַךְ ה', תָּנָא כֻּלָּן פּוֹלֶמַרְכִין וְדֻכָּסִין הָיוּ שׁוֹתִין יַיִן וְהִנִּיחוּ קַנְקַנֵּיהֶם מֻשְׁלָכִים, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְסַנְחֵרִיב אַתָּה עָשִׂיתָ שֶׁלָּךְ, שֶׁנֶּאֱמַר (מלכים ב יט, כג): בְּיַד מַלְאָכֶיךָ חֵרַפְתָּ, אַף אֲנִי בְּיַד מַלְאָכִי, מֶה עָשָׂה לוֹ (ישעיה י, טז): וְתַחַת כְּבֹדוֹ יְקַד יְקֹד כִּיקוֹד אֵשׁ. מַהוּ וְתַחַת כְּבֹדוֹ, שֶׁשָֹּׂרַף גּוּפָן מִבִּפְנִים וְהִנִּיחַ בִּגְדֵיהֶם מִבַּחוּץ, שֶׁכְּבוֹדוֹ שֶׁל אָדָם בִּגְדוֹ, וְלָמָּה הִנִּיחַ בִּגְדֵיהֶם, אֶלָּא שֶׁהָיוּ בָּנָיו שֶׁל שֵׁם, שֶׁנֶּאֱמַר (בראשית י, כב): בְּנֵי שֵׁם עֵילָם וְאַשּׁוּר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא חַיָּב אֲנִי לְשֵׁם אֲבִיהֶם שֶׁנָּטְלוּ הוּא וְיֶפֶת בִּגְדֵיהֶם וְכִסּוּ עֶרְוַת אֲבִיהֶם, שֶׁנֶּאֱמַר (בראשית ט, כג): וַיִּקַּח שֵׁם וָיֶפֶת אֶת הַשִֹּׂמְלָה, לְכָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמִיכָאֵל הַנַּח בִּגְדֵיהֶן וּשְׂרֹף נִשְׁמָתָן, מַה כְּתִיב שָׁם (מלכים ב יט, לה): וַיַּשְׁכִּימוּ בַבֹּקֶר וְהִנֵּה כֻלָּם פְּגָרִים מֵתִים, הֲדָא הוּא דִכְתִיב (תהלים קא, ח): לַבְּקָרִים אַצְמִית כָּל רִשְׁעֵי אָרֶץ, וְהָיוּ יִשְׂרָאֵל וְחִזְקִיָּהוּ יוֹשְׁבִין וְאוֹמְרִין אֶת הַהַלֵּל, שֶׁהָיָה לַיִל שֶׁל פֶּסַח וְהָיוּ מִתְיָרְאִים לוֹמַר עַכְשָׁו יְרוּשָׁלַיִם מִתְכַּבֶּשֶׁת בְּיָדוֹ, כֵּיוָן שֶׁהִשְׁכִּימוּ בַבֹּקֶר לַעֲמֹד וְלִקְרוֹת קְרִיאַת שְׁמַע וּלְהִתְפַּלֵּל, מָצְאוּ אוֹיְבֵיהֶם פְּגָרִים מֵתִים, לְפִיכָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לִישַׁעְיָה (ישעיה ח, ג): קְרָא שְׁמוֹ מַהֵר שָׁלָל חָשׁ בַּז, וּמִהֵר לָבֹז שְׁלָלָם. וְהָאֶחָד קָרָא שְׁמוֹ (ישעיה ז, יד): עִמָּנוּאֵל, לוֹמַר שֶׁאֲנִי עִמּוֹ, שֶׁנֶּאֱמַר (דברי הימים ב לב, ח): עִמּוֹ זְרוֹעַ בָּשָׂר וְעִמָּנוּ ה' אֱלֹהֵינוּ, וּכְשֵׁם שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא בָּעוֹלָם הַזֶּה בְּיַד מִיכָאֵל וְגַבְרִיאֵל, כֵּן לֶעָתִיד לָבֹא יַעֲשֶׂה עַל יְדֵיהֶם, שֶׁנֶּאֱמַר (עובדיה א, כא): וְעָלוּ מוֹשִׁיעִים בְּהַר צִיּוֹן לִשְׁפֹּט אֶת הַר עֵשָׂו, זֶה מִיכָאֵל וְגַבְרִיאֵל. וְרַבֵּנוּ הַקָּדוֹשׁ אוֹמֵר זֶה מִיכָאֵל לְעַצְמוֹ, שֶׁנֶּאֱמַר (דניאל יב, א): וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַֹּׂר הַגָּדוֹל הָעֹמֵד עַל בְּנֵי עַמֶּךָ, שֶׁהוּא תּוֹבֵעַ צְרָכֵיהֶן שֶׁל יִשְׂרָאֵל וּמְדַבֵּר עֲלֵיהֶם, שֶׁנֶּאֱמַר (זכריה א, יב): וַיַּעַן מַלְאַךְ ה' וַיֹּאמַר ה' צְבָאוֹת עַד מָתַי אַתָּה לֹא תְרַחֵם אֶת יְרוּשָׁלָיִם, וְאוֹמֵר (דניאל י, כא): וְאֵין אֶחָד מִתְחַזֵּק עִמִּי עַל אֵלֶּה כִּי אִם מִיכָאֵל שַׂרְכֶם, אָמַר רַבִּי יוֹסֵי לְמָה מִיכָאֵל וְסמא"ל דּוֹמִין לְסָנֵיגוֹר וְקָטֵיגוֹר עוֹמְדִין בַּדִּין, זֶה מְדַבֵּר וְזֶה מְדַבֵּר, גָּמַר זֶה דְּבָרָיו וְזֶה דְּבָרָיו, יָדַע אוֹתוֹ הַסְּנֵיגוֹר שֶׁנָּצַח הִתְחִיל מְשַׁבֵּחַ אֶת הַדַּיָּין שֶׁיּוֹצִיא אִיפוֹפָסִין. בִּקֵּשׁ אוֹתוֹ קָטֵיגוֹר לְהוֹסִיף דָּבָר, אָמַר לוֹ הַסָּנֵיגוֹר הַחֲרֵשׁ וְנִשְׁמַע מִן הַדַּיָּן. כָּךְ מִיכָאֵל וְסמא"ל עוֹמְדִים לִפְנֵי הַשְּׁכִינָה וְהַשָֹּׂטָן מְקַטְרֵג וּמִיכָאֵל מְלַמֵּד זְכוּתָן שֶׁל יִשְׂרָאֵל, וְהַשָֹּׂטָן בָּא לְדַבֵּר וּמִיכָאֵל מְשַׁתְּקוֹ, לָמָּה, שֶׁנֶּאֱמַר (תהלים פה, ט): אֶשְׁמְעָה מַה יְּדַבֵּר הָאֵל ה' כִּי יְדַבֵּר שָׁלוֹם אֶל עַמּוֹ, הֱוֵי (תהלים עז, ז): אֶזְכְּרָה נְגִינָתִי בַּלָּיְלָה, עַל נֵס שֶׁל חִזְקִיָּהוּ. דָּבָר אַחֵר, אֶזְכְּרָה נְגִינָתִי, נִזְכַּר אֲנִי מַה שֶּׁעָשִׂיתָ לָנוּ בְּמִצְרַיִם, וּמְנַגְנִין שֶׁעָשִׂיתָ לְמִצְרַיִם, הֵיאַךְ מִתְּחִלָּה כְּשֶׁבִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לְהָבִיא הַמַּכּוֹת עַל הַמִּצְרִים, מַכַּת בְּכוֹרוֹת אָמַר לְהָבִיא תְּחִלָּה, שֶׁנֶּאֱמַר (שמות ד, כג): הִנֵּה אָנֹכִי הֹרֵג אֶת בִּנְךָ בְּכֹרֶךָ. הִתְחִיל אוֹמֵר (שמות ה, ב): מִי ה' אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם אָבִיא עָלָיו מַכַּת בְּכוֹרוֹת תְּחִלָּה מְשַׁלְּחָן, אֶלָּא מֵבִיא אֲנִי עָלָיו מַכּוֹת אַחֵרוֹת [תחלה] וּבְעֵקֶב זֹאת אֲנִי מֵבִיא אֶת כֻּלָּן, שֶׁנֶּאֱמַר: וַה' הִכָּה כָל בְּכוֹר, לְפִיכָךְ דָּוִד מְקַלֵּס (תהלים צ, יא): מִי יוֹדֵעַ עֹז אַפֶּךָ, מִי יוֹדֵעַ נַגְנִין שֶׁלְּךָ שֶׁאַתָּה עוֹשֶׂה בַּיָּם, שֶׁנֶּאֱמַר (תהלים עז, כ): בַּיָּם דַּרְכֶּךָ וּשְׁבִילְךָ בְּמַיִם רַבִּים וְעִקְּבוֹתֶיךָ לֹא נוֹדָעוּ, דְּבָרִים שֶׁאַתָּה עוֹשֶׂה בְּעָקֵב מִי יוֹדֵעַ. | 18.5. "Another explanation: \"And it was in the middle of the night\" - David said (Psalms 77:7), \"I recall my music at night:\" The congregation of Israel said, \"I recall the breakings, that You broke the enemies for my sake at night.\" And [the term], 'my music' ( i niginati /i ) only means breaking, as you would say (Lamentations 3:63), \"I am their song.\" And I [would also] say (Genesis 14:20), \"who gave over ( i migen /i ) your enemies into your hand.\" Sancheriv came against us - You broke him at night, as it is stated (II Kings 19:35), \"And it was on that night and the angel of the Lord came out and he smote in the camp of Assyria.\" Rabbi Nechemia said, \"Come and see the love of the Holy One, blessed be He for Israel; as behold, the ministering angels - who are mighty of strength, doers of His will - the Holy One, blessed be He, made them guardians over Israel. And who are they? Michael and Gavriel, as it is stated (Isaiah 62:6), 'Upon your walls Jerusalem, I have appointed guardians.' And when Sancheriv came, Michael went out and smote them; and Gavriel, from the command of the Holy One, blessed be He, saved Chaia and his friends.\" Why was it like that? Rather the Holy One, blessed be He, made a condition with them. When? When He wanted to go down to save Avaraham from the fiery pit: Michael and Gavriel said in front of Him, \"We will go down to save him.\" He said [back] to them, \"If [even] one of you would go down there to the pit, you would save him, but [since Avraham] went down for My name, then I will go down and save him,\" as it is stated (Genesis 15:7), \"I am the Lord who took you out of the Ur Kasdim (understood here as the fire of Kasdim);\" \"but I will give you a time [to go down and save others.\"] When did they go down? \"Since you were prepared to save him for My honor, you, Michael [will descend] against the camp of Assyria; and you, Gavriel [will descend] against the camp of Kasdim (the Chaldeans).\" When Gavriel went down to save Chaia, Mishael and Azaria, he tore the fire and came out and set aflame all those that had thrown them in, as it is stated (Daniel 3:22), \"those men that raised Shadrakh, Meshakh, etc.\" And some say, \"Four nations died there: At first, it is written (Ibid. 3), 'Then were gathered the satraps, the prefects, the governors[, etc.]' and the advisers of the king and, here, four [of them] are lacking, as it states (Ibid. 27), 'And the satraps gathered.'\" Hence Chaia said (Psalms 117:1), \"Praise the Lord, all nations;\" Mishael said (Ibid.), \"exalt him all peoples;\" and Azaria said (Ibid. 2), \"Since His kindness has overwhelmed us;\" and the angel said (Ibid.), \"'and the truth of the Lord is forever' - what He said to me when I went down to save Avraham is true.\" And so [too with] Michael, [God] did what He told him, as it is stated (II Kings 19:35), \"And it was on that night and the angel of the Lord came out.\" It was taught, \"All of the commanders and the dukes were drinking wine and left their receptacles thrown out. The Holy One, blessed be He, said to Sancheriv, 'You have done yours,' as it is stated (Ibid. 23), 'By the hand of your messengers have you cursed;' 'I too [will act] by the hand of my messenger.'\" What did He do to him? \"And under his glory there shall be kindled a burning like the burning of fire.\" (Isaiah 10:16) What is [meant by] \"and under his glory?\" That He burned his body from the inside and left his clothing on the outside, since the glory of a person is his clothing. And why did He leave his clothing? Rather, since they were the descendants of Shem, as it is stated (Genesis 10:22), \"The sons of Shem were Eilam and Ashur (Assyria).\" The Holy One, blessed be He, said, \"I am indebted to Shem, their father, as he and Yafet took their clothing and covered the nakedness of their father,\" as it is stated (Genesis 9:23), \"And Shem and Yafet took the cloak.\" Hence, the Holy One, Blessed be He, said to Michael, \"Leave their clothing and burn their souls.\" What is written there? \"And they arose in the morning and, behold, dead corpses.\" This is [the meaning of] that which is written (Psalms 101:8), \"In the mornings, I will annihilate the evildoers of the world.\" And Hizkiyahu and Israel were sitting and saying Hallel (Psalms of praise recited on festivals), as it was the night of Pesach, and they were afraid to say [it] now - Jerusalem was being conquered by his hand. When they woke up early in the morning to stand and read the Shema and to pray, they found their enemies were dead corpses. Hence, the Holy One, blessed be He, said to Yeshaya (Isaiah 8:3), \"'and call his name, \"quick take booty, fast loot\"' and be quick to loot booty; and the [other] one call 'with us is the Power ( i Imanuel /i ),' to say that I am with him,\" as it is stated (II Chronicles 32:8), \"with him is the forearm of flesh but with us is the Lord, our God.\" And just like the Holy One, blessed be He, acted in this world by the hand of Michael and Gavriel, so [too] in the future to come, he will act through them, as it is stated (Obadiah 1:21), \"And the saviors will come up on Mount Zion to judge the mountain of Esav\" - this is [referring to] Michael and Gavriel. And our Holy Rabbi said, \"This is Michael by himself, as it is stated (Daniel 12:1), 'And at that time, Michael will stand, the great minister who stands for the children of Your people.'\" As he [is the one that] demands the needs of Israel and speaks for them, as it is stated (Zechariah 1:12), \"And the angel of the Lord answered and said, 'Lord of hosts, until when when will you not have mercy on Jerusalem?'\" And I will [also] say (Daniel 10:21), \"and none is being strong with Me except for Michael, your minister.\" Rabbi Yose said, \"To what are Michael and Samael similar? To a defender and a prosecutor standing in court. This one is speaking and that one is speaking. [When] this one finished his words and that one his words, that defender knows that he has won. [Then] he begins to praise the judge, that issues the verdict. That prosecutor [then] requests to add something. The defender [then] says to him, 'Be quiet and let us hear from the judge.' So is it that Michael and Samael stand in front of the Divine Presence; and the Satan [Samael] prosecutes and Michael deliberates on the merit of Israel, and [then] the Satan comes to speak and Michael silences him. Why? As it is stated (Psalms 85:9), 'I will hear what the Power, the Lord, will speak, as He will speak peace about His people.'\" This is [the meaning of] \"I recall my music at night\" - about the miracle of Hizkiyahu. Another explanation: \"I recall my music at night\" - I recall what you have done for us in Egypt, and the plots ( i menagnin /i ) that you did to the Egyptians. How is it? At first, when the Holy One, blessed be He, requested to bring plagues upon the Egyptians, He said to bring the plague of the firstborn first, as it is stated (Exodus 4:23), \"behold I am killing your son, your firstborn.\" [Pharaoh] started to say (Exodus 5:2), \"Who is the Lord that I should listen to His voice?\" The Holy One, blessed be He, said [to Himself], \"If I bring the plague of the firstborn first, he will send them [right away], but rather I will bring other plagues upon him (first). And in its heels ( i beekev zot /i ), I will bring them all,\" as it is stated, \"And the Lord smote every firstborn.\" Hence David praises (Psalms 90:11), \"Who knows the boldness of Your anger\" - who knows your plots that You do in the sea, as it is stated (Psalms 77:20), \"In the sea is Your way and Your path in the great waters, and Your footsteps ( i eekvotekha /i ) were not known\" - things that you do afterward ( i beekev /i ), who [can] know? ", |
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| 62. Jerome, Quaestionum Hebraicarum In Genesim (Hebraicarum Quaestionum In Genesim), None (5th cent. CE - 5th cent. CE) Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277 |
| 63. Anon., Gospel of Bartholomew, 4.29 Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
| 64. Anon., Scholia On Argonautika, 13.13 Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277 |
| 65. Anon., Letter of Aristeas, 55.3 Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277 |
| 66. Anon., Apocryphon of Jeremiah, 36.1, 40.12 Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 396, 414 |
| 67. Anon., 2 Enoch, 22.6, 33.10 Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
| 68. Anon., 3 Baruch, 11.4, 11.6-11.8, 13.3 Tagged with subjects: •nan Found in books: Allison (2018) 277, 414 |
| 69. Anon., 3 Enoch, 16.4 Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
| 70. Anon., Vision of Paul, 42 Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
| 71. Anon., 4 Ezra, 7.106 Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
| 72. Anon., Hellenica Oxyrhynchia, None Tagged with subjects: •nan Found in books: Allison (2018) 267 |
| 75. Epigraphy, Olympia V, 21.15, 22.26, 23.3, 47.26, 94.17 Tagged with subjects: •nan Found in books: Allison (2018) 414 |
| 76. Anon., The Apocalypse of Ezra, 4.24 Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
| 77. Anon., Epistle To The Apostles, 13 Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
| 78. Leo, Tractatus, 62 Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 267 |
| 79. Polycarp, Epist. Ad Php., None Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
| 80. Polycarp, Preaching of Peter (Ker.Petri), 1.44 Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
| 81. Anon., Testament of Adam, 4.1 Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277 |
| 82. Sifra, Metzora, Parshat Zabim, 34.3 Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
| 83. Anon., Martyrdom And Ascension of Isaiah, 9.22-9.23 Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
| 84. Anon., Joseph And Aseneth, 14.7, 24.15, 24.19 Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 277, 414 |
| 85. Targum, Frg. Targum P On Exod, 21.25, 22.26, 23.3, 47.26 Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
| 86. Pseudo-Phocylides, The Sentences of Pseudo-Phocylides, None Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
87. Anon., 4 Baruch, 3.2, 4.1, 4.11, 5.7, 6.1, 6.5-6.6, 6.11-6.14, 7.1, 7.10-7.13, 7.16, 7.18, 7.26-7.29, 7.31, 8.9, 9.1, 9.3-9.6, 9.24-9.32 Tagged with subjects: •nan Found in books: Allison (2018) 267, 277, 320, 396, 414 | 3.2. And behold, there came a sound of trumpets; and angels emerged fromheaven holding torches in their hands, and they set them on the wallsof the city. 4.1. And when morning came, behold the host of the Chaldeans surroundedthe city. 4.11. When he had said this, Baruch departed from the city, weeping andsaying: Grieving because of you, Jerusalem, I went out from you. 5.7. So he got up and took the basket of figs and placed it on hisshoulders, and he entered into Jerusalem and did not recognizeit -- neither his own house, nor the place -- nor did he find his ownfamily or any of his acquaintances. 6.1. After this, Abimelech went out of the city and prayed to the Lord. 6.5. And lifting his eyes to heaven, he prayed, saying: 6.6. You are the God who gives a reward to those who love you. Prepare yourself, my heart, and rejoice and be glad while you are in your tabernacle, saying to your fleshly house, "your grief has been changed to joy;" for the Sufficient One is coming and will deliver you in your tabernacle -- for there is no sin in you. 6.11. When Baruch had said this, he said to Abimelech: Stand up and let us pray that the Lord may make known to us how we shall be able to send to Jeremiah in Babylon the report about the shelter provided for you on the way. 6.12. And Baruch prayed, saying: Lord God, our strength is the elect light which comes forth from your mouth. 6.13. We beseech and beg of your goodness -- you whose great name no one is able to know -- hear the voice of your servants and let knowledge come into our hearts. 6.13. These, then, are the words which the Lord, the God of Israel, spoke, who led us out of Egypt, out of the great furnace: Because you did not keep my ordices, but your heart was lifted up, and you were haughty before me, in anger and wrath I delivered you to the furnace in Babylon. 6.14. What shall we do, and how shall we send this report to Jeremiah in Babylon? 7.1. And Baruch got up and departed from the tomb and found the eaglesitting outside the tomb. 7.10. Even if all the birds of heaven surround you and want to fight with you, struggle -- the Lord will give you strength. 7.11. And do not turn aside to the right or to the left, but straight as a speeding arrow, go in the power of God, and the glory of the Lord will be with you the entire way. 7.12. Then the eagle took flight and went away to Babylon, having theletter tied to his neck; and when he arrived he rested on a postoutside the city in a desert place. 7.13. And he kept silent until Jeremiah came along, for he and some of thepeople were coming out to bury a corpse outside the city. 7.16. And the eagle cried out in a loud voice, saying: I say to you, Jeremiah the chosen one of God, go and gather together the people and come here so that they may hear a letter which I have brought to you from Baruch and Abimelech. 7.18. And the eagle came down on the corpse, and it revived. 7.26. For it is like a father with an only son, who is given over for punishment; and those who see his father and console him cover his face, lest he see how his son is being punished, and be even more ravaged by grief. 7.27. For thus God took pity on you and did not let you enter Babylon lest you see the affliction of the people. 7.28. For since we came here, grief has not left us, for 66 years today. 7.29. For many times when I went out I found some of the people hung up by king Nebuchadnezzar, crying and saying:"Have mercy on us, God-ZAR!" 7.31. But I remembered days of festivity which we celebrated in Jerusalem before our captivity; and when I remembered, I groaned, and returned to my house wailing and weeping. 8.9. But while they were coming to Babylon, the Babylonians came out tomeet them, saying: You shall not enter our city, for you hated us and you left us secretly; therefore you cannot come in with us. 9.1. Now those who were with Jeremiah were rejoicing and offeringsacrifices on behalf of the people for nine days. 9.3. And he prayed a prayer, saying: Holy, holy, holy, fragrant aroma of the living trees, true light that enlightens me until I ascend to you; 9.4. For your mercy, I beg you -- for the sweet voice of the two seraphim, I beg -- for another fragrant aroma. 9.5. And may Michael, archangel of righteousness, who opens the gates to the righteous, be my guardian (?) until he causes the righteous to enter. 9.6. I beg you, almighty Lord of all creation, unbegotten and incomprehensible, in whom all judgment was hidden before these things came into existence. 9.24. But Jeremiah said to them: Be silent and weep not, for they cannot kill me until I describe for you everything I saw. 9.25. And he said to them: Bring a stone here to me. 9.26. And he set it up and said: Light of the ages, make this stone to become like me in appearance, until I have described to Baruch and Abimelech everything I saw. 9.27. Then the stone, by God's command, took on the appearance of Jeremiah. 9.28. And they were stoning the stone, supposing that it was Jeremiah! 9.29. But Jeremiah delivered to Baruch and to Abimelech all the mysterieshe had seen, and forthwith he stood in the midst of the peopledesiring to complete his ministry. 9.30. Then the stone cried out, saying: O foolish children of Israel, why do you stone me, supposing that I am Jeremiah? Behold, Jeremiah is standing in your midst! 9.31. And when they saw him, immediately they rushed upon him with manystones, and his ministry was fulfilled. 9.32. And when Baruch and Abimelech came, they buried him, and taking thestone they placed it on his tomb and inscribed it thus: This is the stone that was the ally of Jeremiah.//end of Longer Version// |
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| 88. Anon., Apocalypse of Sedrach, 14.1 Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
| 89. Anon., Apocalypse of Abraham, 10.17 Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
| 90. Pseudo-Seneca, Octauia, 8.9 Tagged with subjects: •archangel, guardian, as Found in books: Allison (2018) 414 |
