The Ancient Mediterranean Religions Index Database

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40 results for "azriel"

1. Hebrew Bible, Exodus, 11.1, 24.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 135, 215

11.1. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עוֹד נֶגַע אֶחָד אָבִיא עַל־פַּרְעֹה וְעַל־מִצְרַיִם אַחֲרֵי־כֵן יְשַׁלַּח אֶתְכֶם מִזֶּה כְּשַׁלְּחוֹ כָּלָה גָּרֵשׁ יְגָרֵשׁ אֶתְכֶם מִזֶּה׃", 11.1. "וּמֹשֶׁה וְאַהֲרֹן עָשׂוּ אֶת־כָּל־הַמֹּפְתִים הָאֵלֶּה לִפְנֵי פַרְעֹה וַיְחַזֵּק יְהוָה אֶת־לֵב פַּרְעֹה וְלֹא־שִׁלַּח אֶת־בְּנֵי־יִשְׂרָאֵל מֵאַרְצוֹ׃",

11.1. "And the LORD said unto Moses: ‘Yet one plague more will I bring upon Pharaoh, and upon Egypt; afterwards he will let you go hence; when he shall let you go, he shall surely thrust you out hence altogether.", 24.10. "and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness.",

2. Hebrew Bible, Psalms, 12.6, 24.2, 68.7, 74.13, 91.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 135, 156, 316, 318, 357

12.6. "מִשֹּׁד עֲנִיִּים מֵאַנְקַת אֶבְיוֹנִים עַתָּה אָקוּם יֹאמַר יְהוָה אָשִׁית בְּיֵשַׁע יָפִיחַ לוֹ׃", 24.2. "כִּי־הוּא עַל־יַמִּים יְסָדָהּ וְעַל־נְהָרוֹת יְכוֹנְנֶהָ׃", 68.7. "אֱלֹהִים מוֹשִׁיב יְחִידִים בַּיְתָה מוֹצִיא אֲסִירִים בַּכּוֹשָׁרוֹת אַךְ סוֹרֲרִים שָׁכְנוּ צְחִיחָה׃", 74.13. "אַתָּה פוֹרַרְתָּ בְעָזְּךָ יָם שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל־הַמָּיִם׃", 91.15. "יִקְרָאֵנִי וְאֶעֱנֵהוּ עִמּוֹ־אָנֹכִי בְצָרָה אֲחַלְּצֵהוּ וַאֲכַבְּדֵהוּ׃",

12.6. "'For the oppression of the poor, for the sighing of the needy, Now will I arise', saith the LORD; 'I will set him in safety at whom they puff.' .", 24.2. "For He hath founded it upon the seas, and established it upon the floods.", 68.7. "God maketh the solitary to dwell in a house; He bringeth out the prisoners into prosperity; The rebellious dwell but in a parched land.", 74.13. "Thou didst break the sea in pieces by Thy strength; Thou didst shatter the heads of the sea-monsters in the waters.", 91.15. "He shall call upon Me, and I will answer him; I will be with him in trouble; I will rescue him, and bring him to honour.",

3. Hebrew Bible, Micah, 2.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 143

2.13. "עָלָה הַפֹּרֵץ לִפְנֵיהֶם פָּרְצוּ וַיַּעֲבֹרוּ שַׁעַר וַיֵּצְאוּ בוֹ וַיַּעֲבֹר מַלְכָּם לִפְנֵיהֶם וַיהוָה בְּרֹאשָׁם׃",

2.13. "The breaker is gone up before them; They have broken forth and passed on, By the gate, and are gone out thereat; And their king is passed on before them, And the LORD at the head of them.",

4. Hebrew Bible, Leviticus, 25.35 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane (2003) 143, 357

25.35. "וְכִי־יָמוּךְ אָחִיךָ וּמָטָה יָדוֹ עִמָּךְ וְהֶחֱזַקְתָּ בּוֹ גֵּר וְתוֹשָׁב וָחַי עִמָּךְ׃",

25.35. "And if thy brother be waxen poor, and his means fail with thee; then thou shalt uphold him: as a stranger and a settler shall he live with thee.",

5. Hebrew Bible, Job, 40.19, 40.23, 40.25, 40.30, 41.23 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 316

40.19. "הוּא רֵאשִׁית דַּרְכֵי־אֵל הָעֹשׂוֹ יַגֵּשׁ חַרְבּוֹ׃", 40.23. "הֵן יַעֲשֹׁק נָהָר לֹא יַחְפּוֹז יִבְטַח כִּי־יָגִיחַ יַרְדֵּן אֶל־פִּיהוּ׃", 40.25. "תִּמְשֹׁךְ לִוְיָתָן בְּחַכָּה וּבְחֶבֶל תַּשְׁקִיעַ לְשֹׁנוֹ׃", 41.23. "יַרְתִּיחַ כַּסִּיר מְצוּלָה יָם יָשִׂים כַּמֶּרְקָחָה׃",

40.19. "He is the beginning of the ways of God; He only that made him can make His sword to approach unto him.", 40.23. "Behold, if a river overflow, he trembleth not; He is confident, though the Jordan rush forth to his mouth.", 40.25. "Canst thou draw out leviathan with a fish-hook? Or press down his tongue with a cord?", 40.30. "Will the bands of fishermen make a banquet of him? Will they part him among the merchants?", 41.23. "He maketh the deep to boil like a pot; He maketh the sea like a seething mixture.",

6. Hebrew Bible, Genesis, 1.1, 6.1-6.4, 39.20-39.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 95, 135, 318

1.1. "וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃", 1.1. "בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃", 6.1. "וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃", 6.1. "וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃", 6.2. "וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃", 6.2. "מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃", 6.3. "וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃", 6.4. "הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃", 39.21. "וַיְהִי יְהוָה אֶת־יוֹסֵף וַיֵּט אֵלָיו חָסֶד וַיִּתֵּן חִנּוֹ בְּעֵינֵי שַׂר בֵּית־הַסֹּהַר׃",

1.1. "In the beginning God created the heaven and the earth.", 6.1. "And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,", 6.2. "that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose.", 6.3. "And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’", 6.4. "The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.", 39.20. "And Joseph’s master took him, and put him into the prison, the place where the king’s prisoners were bound; and he was there in the prison.", 39.21. "But the LORD was with Joseph, and showed kindness unto him, and gave him favour in the sight of the keeper of the prison.",

7. Hebrew Bible, Deuteronomy, 30.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 135

30.3. "וְשָׁב יְהוָה אֱלֹהֶיךָ אֶת־שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב וְקִבֶּצְךָ מִכָּל־הָעַמִּים אֲשֶׁר הֱפִיצְךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃",

30.3. "that then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the LORD thy God hath scattered thee.",

8. Hebrew Bible, Song of Songs, 4.8, 8.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 135, 316

4.8. "אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי מִלְּבָנוֹן תָּבוֹאִי תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה מֵרֹאשׁ שְׂנִיר וְחֶרְמוֹן מִמְּעֹנוֹת אֲרָיוֹת מֵהַרְרֵי נְמֵרִים׃", 8.13. "הַיוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ הַשְׁמִיעִינִי׃",

4.8. Come with me from Lebanon, my bride, With me from Lebanon; Look from the top of Amana, From the top of Senir and Hermon, From the lions’dens, From the mountains of the leopards. 8.13. Thou that dwellest in the gardens, The companions hearken for thy voice: ‘Cause me to hear it.’

9. Hebrew Bible, Jeremiah, 6.26, 25.29-25.30, 48.7, 49.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Fishbane (2003) 79, 162, 364

6.26. "בַּת־עַמִּי חִגְרִי־שָׂק וְהִתְפַּלְּשִׁי בָאֵפֶר אֵבֶל יָחִיד עֲשִׂי לָךְ מִסְפַּד תַּמְרוּרִים כִּי פִתְאֹם יָבֹא הַשֹּׁדֵד עָלֵינוּ׃", 25.29. "כִּי הִנֵּה בָעִיר אֲשֶׁר נִקְרָא־שְׁמִי עָלֶיהָ אָנֹכִי מֵחֵל לְהָרַע וְאַתֶּם הִנָּקֵה תִנָּקוּ לֹא תִנָּקוּ כִּי חֶרֶב אֲנִי קֹרֵא עַל־כָּל־יֹשְׁבֵי הָאָרֶץ נְאֻם יְהוָה צְבָאוֹת׃", 48.7. "כִּי יַעַן בִּטְחֵךְ בְּמַעֲשַׂיִךְ וּבְאוֹצְרוֹתַיִךְ גַּם־אַתְּ תִּלָּכֵדִי וְיָצָא כמיש [כְמוֹשׁ] בַּגּוֹלָה כֹּהֲנָיו וְשָׂרָיו יחד [יַחְדָּיו׃]", 49.3. "נֻסוּ נֻּדוּ מְאֹד הֶעְמִיקוּ לָשֶׁבֶת יֹשְׁבֵי חָצוֹר נְאֻם־יְהוָה כִּי־יָעַץ עֲלֵיכֶם נְבוּכַדְרֶאצַּר מֶלֶךְ־בָּבֶל עֵצָה וְחָשַׁב עליהם [עֲלֵיכֶם] מַחֲשָׁבָה׃", 49.3. "הֵילִילִי חֶשְׁבּוֹן כִּי שֻׁדְּדָה־עַי צְעַקְנָה בְּנוֹת רַבָּה חֲגֹרְנָה שַׂקִּים סְפֹדְנָה וְהִתְשׁוֹטַטְנָה בַּגְּדֵרוֹת כִּי מַלְכָּם בַּגּוֹלָה יֵלֵךְ כֹּהֲנָיו וְשָׂרָיו יַחְדָּיו׃",

6.26. "O daughter of my people, gird thee with sackcloth, And wallow thyself in ashes; Make thee mourning, as for an only son, Most bitter lamentation; For the spoiler shall suddenly come upon us.", 25.29. "For, lo, I begin to bring evil on the city whereupon My name is called, and should ye be utterly unpunished? Ye shall not be unpunished; for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts.", 25.30. "Therefore prophesy thou against them all these words, and say unto them: The LORD doth roar from on high, And utter His voice from His holy habitation; He doth mightily roar because of His fold; He giveth a shout, as they that tread the grapes, Against all the inhabitants of the earth.", 48.7. "For, because thou hast trusted In thy works and in thy treasures, Thou also shalt be taken; And Chemosh shall go forth into captivity, His priests and his princes together.", 49.3. "Wail, O Heshbon, for Ai is undone; Cry, ye daughters of Rabbah, gird you with sackcloth; Lament, and run to and fro among the folds; For Malcam shall go into captivity, His priests and his princes together.",

10. Hebrew Bible, Isaiah, 10.5, 10.13-10.15, 10.24, 21.2, 43.14, 46.1-46.2, 47.4, 52.2, 63.1, 63.9, 66.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 79, 135, 143, 156, 215, 357, 364

10.5. "הוֹי אַשּׁוּר שֵׁבֶט אַפִּי וּמַטֶּה־הוּא בְיָדָם זַעְמִי׃", 10.13. "כִּי אָמַר בְּכֹחַ יָדִי עָשִׂיתִי וּבְחָכְמָתִי כִּי נְבֻנוֹתִי וְאָסִיר גְּבוּלֹת עַמִּים ועתידתיהם [וַעֲתוּדוֹתֵיהֶם] שׁוֹשֵׂתִי וְאוֹרִיד כַּאבִּיר יוֹשְׁבִים׃", 10.14. "וַתִּמְצָא כַקֵּן יָדִי לְחֵיל הָעַמִּים וְכֶאֱסֹף בֵּיצִים עֲזֻבוֹת כָּל־הָאָרֶץ אֲנִי אָסָפְתִּי וְלֹא הָיָה נֹדֵד כָּנָף וּפֹצֶה פֶה וּמְצַפְצֵף׃", 10.15. "הֲיִתְפָּאֵר הַגַּרְזֶן עַל הַחֹצֵב בּוֹ אִם־יִתְגַּדֵּל הַמַּשּׂוֹר עַל־מְנִיפוֹ כְּהָנִיף שֵׁבֶט וְאֶת־מְרִימָיו כְּהָרִים מַטֶּה לֹא־עֵץ׃", 10.24. "לָכֵן כֹּה־אָמַר אֲדֹנָי יְהוִה צְבָאוֹת אַל־תִּירָא עַמִּי יֹשֵׁב צִיּוֹן מֵאַשּׁוּר בַּשֵּׁבֶט יַכֶּכָּה וּמַטֵּהוּ יִשָּׂא־עָלֶיךָ בְּדֶרֶךְ מִצְרָיִם׃", 21.2. "חָזוּת קָשָׁה הֻגַּד־לִי הַבּוֹגֵד בּוֹגֵד וְהַשּׁוֹדֵד שׁוֹדֵד עֲלִי עֵילָם צוּרִי מָדַי כָּל־אַנְחָתָה הִשְׁבַּתִּי׃", 43.14. "כֹּה־אָמַר יְהוָה גֹּאַלְכֶם קְדוֹשׁ יִשְׂרָאֵל לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָה וְהוֹרַדְתִּי בָרִיחִים כֻּלָּם וְכַשְׂדִּים בָּאֳנִיּוֹת רִנָּתָם׃", 46.1. "כָּרַע בֵּל קֹרֵס נְבוֹ הָיוּ עֲצַבֵּיהֶם לַחַיָּה וְלַבְּהֵמָה נְשֻׂאֹתֵיכֶם עֲמוּסוֹת מַשָּׂא לַעֲיֵפָה׃", 46.1. "מַגִּיד מֵרֵאשִׁית אַחֲרִית וּמִקֶּדֶם אֲשֶׁר לֹא־נַעֲשׂוּ אֹמֵר עֲצָתִי תָקוּם וְכָל־חֶפְצִי אֶעֱשֶׂה׃", 46.2. "קָרְסוּ כָרְעוּ יַחְדָּו לֹא יָכְלוּ מַלֵּט מַשָּׂא וְנַפְשָׁם בַּשְּׁבִי הָלָכָה׃", 47.4. "גֹּאֲלֵנוּ יְהוָה צְבָאוֹת שְׁמוֹ קְדוֹשׁ יִשְׂרָאֵל׃", 52.2. "הִתְנַעֲרִי מֵעָפָר קוּמִי שְּׁבִי יְרוּשָׁלִָם התפתחו [הִתְפַּתְּחִי] מוֹסְרֵי צַוָּארֵךְ שְׁבִיָּה בַּת־צִיּוֹן׃", 63.1. "וְהֵמָּה מָרוּ וְעִצְּבוּ אֶת־רוּחַ קָדְשׁוֹ וַיֵּהָפֵךְ לָהֶם לְאוֹיֵב הוּא נִלְחַם־בָּם׃", 63.1. "מִי־זֶה בָּא מֵאֱדוֹם חֲמוּץ בְּגָדִים מִבָּצְרָה זֶה הָדוּר בִּלְבוּשׁוֹ צֹעֶה בְּרֹב כֹּחוֹ אֲנִי מְדַבֵּר בִּצְדָקָה רַב לְהוֹשִׁיעַ׃", 63.9. "בְּכָל־צָרָתָם לא [לוֹ] צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל־יְמֵי עוֹלָם׃", 66.16. "כִּי בָאֵשׁ יְהוָה נִשְׁפָּט וּבְחַרְבּוֹ אֶת־כָּל־בָּשָׂר וְרַבּוּ חַלְלֵי יְהוָה׃",

10.5. "O Asshur, the rod of Mine anger, In whose hand as a staff is Mine indignation!", 10.13. "For he hath said: By the strength of my hand I have done it, And by my wisdom, for I am prudent; In that I have removed the bounds of the peoples, And have robbed their treasures, And have brought down as one mighty the inhabitants;", 10.14. "And my hand hath found as a nest the riches of the peoples; And as one gathereth eggs that are forsaken, Have I gathered all the earth; And there was none that moved the wing, Or that opened mouth, or chirped.", 10.15. "Should the axe boast itself against him that heweth therewith? Should the saw magnify itself against him that moveth it? As if a rod should move them that lift it up, Or as if a staff should lift up him that is not wood.", 10.24. "Therefore thus saith the Lord, the GOD of hosts: O My people that dwellest in Zion, be not afraid of Asshur, though he smite thee with the rod, and lift up his staff against thee, after the manner of Egypt.", 21.2. "A grievous vision is declared unto me: ‘The treacherous dealer dealeth treacherously, and the spoiler spoileth. Go up, O Elam! besiege, O Media! All the sighing thereof have I made to cease.’", 43.14. "Thus saith the LORD, your Redeemer, The Holy One of Israel: For your sake I have sent to Babylon, And I will bring down all of them as fugitives, even the Chaldeans, in the ships of their shouting.", 46.1. "Bel boweth down, Nebo stoopeth; their idols are upon the beasts, and upon the cattle; the things that ye carried about are made a load, a burden to the weary beast.", 46.2. "They stoop, they bow down together, they could not deliver the burden; and themselves are gone into captivity.", 47.4. "Our Redeemer, the LORD of hosts is His name, The Holy One of Israel.", 52.2. "Shake thyself from the dust; Arise, and sit down, O Jerusalem; Loose thyself from the bands of thy neck, O captive daughter of Zion.", 63.1. "’Who is this that cometh from Edom, with crimsoned garments from Bozrah? This that is glorious in his apparel, stately in the greatness of his strength?’— ’I that speak in victory, mighty to save.’—", 63.9. "In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; And He bore them, and carried them all the days of old. .", 66.16. "For by fire will the LORD contend, And by His sword with all flesh; And the slain of the LORD shall be many.",

11. Hebrew Bible, Amos, 1.2, 1.15 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 79, 162

1.2. "וַיֹּאמַר יְהוָה מִצִיּוֹן יִשְׁאָג וּמִירוּשָׁלִַם יִתֵּן קוֹלוֹ וְאָבְלוּ נְאוֹת הָרֹעִים וְיָבֵשׁ רֹאשׁ הַכַּרְמֶל׃", 1.15. "וְהָלַךְ מַלְכָּם בַּגּוֹלָה הוּא וְשָׂרָיו יַחְדָּו אָמַר יְהוָה׃",

1.2. "And he said: The LORD roareth from Zion, And uttereth His voice from Jerusalem; and the pastures of the shepherds shall mourn, and the top of Carmel shall wither.", 1.15. "And their king shall go into captivity, he and his princes together, saith the LORD.",

12. Hebrew Bible, 2 Kings, 6.23 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 316

6.23. "וַיִּכְרֶה לָהֶם כֵּרָה גְדוֹלָה וַיֹּאכְלוּ וַיִּשְׁתּוּ וַיְשַׁלְּחֵם וַיֵּלְכוּ אֶל־אֲדֹנֵיהֶם וְלֹא־יָסְפוּ עוֹד גְּדוּדֵי אֲרָם לָבוֹא בְּאֶרֶץ יִשְׂרָאֵל׃",

6.23. "And he prepared great provision for them; and when they had eaten and drunk, he sent them away, and they went to their master. And the bands of Aram came no more into the land of Israel.",

13. Hebrew Bible, 1 Samuel, 1.6, 2.27 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 135

1.6. "וְכִעֲסַתָּה צָרָתָהּ גַּם־כַּעַס בַּעֲבוּר הַרְּעִמָהּ כִּי־סָגַר יְהוָה בְּעַד רַחְמָהּ׃", 2.27. "וַיָּבֹא אִישׁ־אֱלֹהִים אֶל־עֵלִי וַיֹּאמֶר אֵלָיו כֹּה אָמַר יְהוָה הֲנִגְלֹה נִגְלֵיתִי אֶל־בֵּית אָבִיךָ בִּהְיוֹתָם בְּמִצְרַיִם לְבֵית פַּרְעֹה׃",

1.6. "And her rival also provoked her sore, to make her fret, because the Lord had shut up her womb.", 2.27. "And there came a man of God to ῾Eli and said to him, Thus says the Lord, Did I not appear to the house of thy father, when they were in Miżrayim in the house of Par῾o?",

14. Hebrew Bible, 2 Samuel, 7.23 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 135

7.23. "וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ אֲשֶׁר הָלְכוּ־אֱלֹהִים לִפְדּוֹת־לוֹ לְעָם וְלָשׂוּם לוֹ שֵׁם וְלַעֲשׂוֹת לָכֶם הַגְּדוּלָּה וְנֹרָאוֹת לְאַרְצֶךָ מִפְּנֵי עַמְּךָ אֲשֶׁר פָּדִיתָ לְּךָ מִמִּצְרַיִם גּוֹיִם וֵאלֹהָיו׃",

7.23. "And what one nation in the earth is like Thy people, like Yisra᾽el, whom God went to redeem for a people to himself, and to make himself a name, and to do like the great things and terrible which Thou didst for Thy land, by driving out from before Thy people, whom Thou didst redeem to Thee from Miżrayim, the nations and their gods?",

15. Hebrew Bible, Ezekiel, 9.2, 14.1 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Fishbane (2003) 79, 357

9.2. "וְהִנֵּה שִׁשָּׁה אֲנָשִׁים בָּאִים מִדֶּרֶךְ־שַׁעַר הָעֶלְיוֹן אֲשֶׁר מָפְנֶה צָפוֹנָה וְאִישׁ כְּלִי מַפָּצוֹ בְּיָדוֹ וְאִישׁ־אֶחָד בְּתוֹכָם לָבֻשׁ בַּדִּים וְקֶסֶת הַסֹּפֵר בְּמָתְנָיו וַיָּבֹאוּ וַיַּעַמְדוּ אֵצֶל מִזְבַּח הַנְּחֹשֶׁת׃", 14.1. "וְנָשְׂאוּ עֲוֺנָם כַּעֲוֺן הַדֹּרֵשׁ כַּעֲוֺן הַנָּבִיא יִהְיֶה׃", 14.1. "וַיָּבוֹא אֵלַי אֲנָשִׁים מִזִּקְנֵי יִשְׂרָאֵל וַיֵּשְׁבוּ לְפָנָי׃",

9.2. "And, behold, six men came from the way of the upper gate, which lieth toward the north, every man with his weapon of destruction in his hand; and one man in the midst of them clothed in linen, with a writer’s inkhorn on his side. And they went in, and stood beside the brazen altar.", 14.1. "Then came certain of the elders of Israel unto me, and sat before me.",

16. Hebrew Bible, Zechariah, 2.17, 4.2, 9.14, 10.11 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 135, 143, 357

2.17. "הַס כָּל־בָּשָׂר מִפְּנֵי יְהוָה כִּי נֵעוֹר מִמְּעוֹן קָדְשׁוֹ׃", 4.2. "וַיֹּאמֶר אֵלַי מָה אַתָּה רֹאֶה ויאמר [וָאֹמַר] רָאִיתִי וְהִנֵּה מְנוֹרַת זָהָב כֻּלָּהּ וְגֻלָּהּ עַל־רֹאשָׁהּ וְשִׁבְעָה נֵרֹתֶיהָ עָלֶיהָ שִׁבְעָה וְשִׁבְעָה מוּצָקוֹת לַנֵּרוֹת אֲשֶׁר עַל־רֹאשָׁהּ׃", 9.14. "וַיהוָה עֲלֵיהֶם יֵרָאֶה וְיָצָא כַבָּרָק חִצּוֹ וַאדֹנָי יְהֹוִה בַּשּׁוֹפָר יִתְקָע וְהָלַךְ בְּסַעֲרוֹת תֵּימָן׃", 10.11. "וְעָבַר בַּיָּם צָרָה וְהִכָּה בַיָּם גַּלִּים וְהֹבִישׁוּ כֹּל מְצוּלוֹת יְאֹר וְהוּרַד גְּאוֹן אַשּׁוּר וְשֵׁבֶט מִצְרַיִם יָסוּר׃",

2.17. "Be silent, all flesh, before the LORD; for He is aroused out of His holy habitation.", 4.2. "And he said unto me: ‘What seest thou?’ And I said: ‘I have seen, and behold a candlestick all of gold, with a bowl upon the top of it, and its seven lamps thereon; there are seven pipes, yea, seven, to the lamps, which are upon the top thereof;", 9.14. "And the LORD shall be seen over them, And His arrow shall go forth as the lightning; And the Lord GOD will blow the horn, And will go with whirlwinds of the south.", 10.11. "And over the sea affliction shall pass, And the waves shall be smitten in the sea, And all the depths of the Nile shall dry up; And the pride of Assyria shall be brought down, And the sceptre of Egypt shall depart away. .",

17. Anon., Leviticus Rabba, 32.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 143

32.8. דָּבָר אַחֵר, וַיֵּצֵא בֶּן אִשָּׁה יִשְׂרְאֵלִית, הֲדָא הוּא דִכְתִיב (קהלת ד, א): וְשַׁבְתִּי אֲנִי וָאֶרְאֶה אֶת כָּל הָעֲשׁוּקִים, דָּנִיֵּאל חַיָּטָא פָּתַר קְרָיָה בַּמַּמְזֵרִים, (קהלת ד, א): וְהִנֵּה דִּמְעַת הָעֲשׁוּקִים, אֲבוֹתָם שֶׁל אֵלּוּ עוֹבְרֵי עֲבֵרוֹת, וְאִילֵין עֲלוּבַיָא מַה אִכְפַּת לְהוֹן, כָּךְ אָבִיו שֶׁל זֶה בָּא עַל הָעֶרְוָה זֶה מַה חָטָא וּמָה אִכְפַּת לוֹ, (קהלת ד, א): וְאֵין לָהֶם מְנַחֵם, אֶלָּא (קהלת ד, א): מִיַּד עשְׁקֵיהֶם כֹּחַ, מִיַּד סַנְהֶדְּרֵי גְדוֹלָה שֶׁל יִשְׂרָאֵל שֶׁבָּאָה עֲלֵיהֶם מִכֹּחָהּ שֶׁל תּוֹרָה וּמְרַחַקְתָּן עַל שׁוּם (דברים כג, ג): לֹא יָבֹא מַמְזֵר בִּקְהַל ה'. (קהלת ד, א): וְאֵין לָהֶם מְנַחֵם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עָלַי לְנַחֲמָן, לְפִי שֶׁבָּעוֹלָם הַזֶּה יֵשׁ בָּהֶן פְּסֹלֶת אֲבָל לֶעָתִיד לָבוֹא אָמַר זְכַרְיָה אֲנָא חֲמִיתֵּיהּ אָלוֹ כּוּרְסוֹן כֻּלּוֹ דְּהַב נְקֵי, הֲדָא הוּא דִּכְתִיב (זכריה ד, ב): רָאִיתִי וְהִנֵּה מְנוֹרַת זָהָב כֻּלָּהּ וְגֻלָּהּ עַל רֹאשָׁהּ, תְּרֵין אָמוֹרָאִין, חַד אֲמַר גֻּלָּהּ, וְחַד אֲמַר גּוֹאֲלָהּ. מַאן דַּאֲמַר גֻּלָּהּ, שֶׁגֻּלָּה לְבָבֶל וְגָלַת שְׁכִינָה עִמָּהֶן, כִּדְאֲמַר (ישעיה מג, יד): לְמַעַנְכֶם שִׁלַּחְתִּי בָּבֶלָה, וּמַאן דַּאֲמַר גּוֹאֲלָהּ, פָּרוֹקָא, שֶׁנֶּאֱמַר (ישעיה מז, ד): גֹּאֲלֵנוּ ה' צְבָאוֹת שְׁמוֹ, וּכְתִיב (מיכה ב, יג): עָלָה הַפֹּרֵץ לִפְנֵיהֶם פָּרְצוּ וַיַּעֲבֹרוּ שַׁעַר וַיַּעֲבֹר מַלְכָּם לִפְנֵיהֶם וַה' בְּרֹאשָׁם.

32.8. "Another teaching about \"A son of an Israelite woman went out\" - Regarding that which is written \"I returned and saw all of the oppression\" (Kohelet 4:1), Daniel the Tailor interpreted the verse as referring to Mamzerim. \"The tears of the oppressed\", the fathers of these sinned, and these [the children] are shamed, how does it concern them? So too, this one's father committed incest, what is the child's sin, and how does it concern him? \"And they have no comforter\", rather \"their oppressors are empowered\", this refers to Israel's Great Sanhedrin, who comes at them with the power of Torah, and pushes them away in the name of \"a mamzer will not enter the community of the Lord.\" (Devarim 23:3). \"They have no comforter\" - says the Holy Blessed One: it is upon me to comfort them; in this world they are cast aside, but in the future, as Zecharia said, \"I see a people all of gold\", as it is written (Zechariah 4:2) “I see a menorah all of gold, with a bowl [gulah] above it\". Two speak; one says \"an exile [gulah]\" and one says \"a redeemer [goalah]\". According to the one who says exile, that they were exiled to Babylon and the Shechina was exiled with them, as it says (Isaiah 43:14) \"For your sake I send to Babylon\". And according to the one who says a redeemer [goalah], a redeemer [paroka], as it says (Isaiah 47:4 \"Our redeemer, the LORD of Hosts is Their Name\", and it is written (Micah 2:14) \"One who makes a breach goes before them; they enlarge it to a gate... [and leave by it]. Their king marches before them, God at their heads\".",

18. Anon., Lamentations Rabbah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan

19. Anon., Qohelet Rabba, 4.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 143

20. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 143, 357

21. Irenaeus, Refutation of All Heresies, 1.21.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 156

22. Anon., Genesis Rabba, 11.9 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 156

11.9. רַבִּי לֵוִי בְּשֵׁם רַבִּי חָמָא בַּר חֲנִינָא אָמַר, שְׁלשָׁה בְּרִיּוֹת הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹרֵא בְּכָל יוֹם וָיוֹם, בְּאֶחָד בָּרָא שָׁמַיִם וָאָרֶץ וְאוֹרָה. בַּשֵּׁנִי, רָקִיעַ וְגֵיהִנֹּם וּמַלְאָכִים. בַּשְּׁלִישִׁי, אִילָנוֹת וּדְשָׁאִין וְגַן עֵדֶן. בָּרְבִיעִי, חַמָּה וּלְבָנָה וּמַזָּלוֹת. בַּחֲמִישִׁי, עוֹפוֹת וְדָגִים וְלִוְיָתָן. בַּשִּׁשִּׁי, אָדָם וְחַוָּה וּרְמָשִׂים. אָמַר רַבִּי פִּנְחָס בַּשִּׁשִּׁי בָּרָא שִׁשָּׁה, אָדָם, וְחַוָּה, וְרֶמֶשׂ, וּבְהֵמָה, וְחַיָה, וּמְרִיאִים. אָמַר רַבִּי בְּנָיָא אֲשֶׁר בָּרָא אֱלֹהִים וְעָשָׂה אֵין כְּתִיב כָּאן, אֶלָּא אֲשֶׁר בָּרָא אֱלֹהִים לַעֲשׂוֹת, כָּל מַה שֶּׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד לִבְרֹאת בַּשְּׁבִיעִי, הִקְדִּים וּבָרָא אוֹתוֹ בַּשִּׁשִּׁי.

23. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 316

74b. בר אמוראי לאתויה ורגש ובעי לשמטיה לאטמיה ושדא זיקא דחלא ונחת נפק בת קלא אמר לן מאי אית לכו בהדי קרטליתא דדביתהו דר"ח בן דוסא דעתידה דשדיא תכלתא בה לצדיקי לעלמא דאתי,רב יהודה הינדוא משתעי זימנא חדא הוה אזלינן בספינתא וחזינן ההוא אבן טבא דהוה הדיר לה תנינא נחית בר אמוראי לאתויה אתא תנינא קא בעי למבלע לה לספינתא אתא פישקנצא פסקיה לרישיה אתהפיכו מיא והוו דמא אתא תנינא חבריה שקליה ותליה ליה וחיה הדר אתא קא בעי בלעא לספינתא הדר אתא ציפרא פסקיה לרישיה שקלוה לההיא אבן טבא שדיוה לספינתא הוה הני ציפרי מליחי בהדן אותבינהו עלייהו שקלוה ופרחו להו בהדה,תנו רבנן מעשה ברבי אליעזר ורבי יהושע שהיו באין בספינה והיה ר"א ישן ור' יהושע נעור נזדעזע ר' יהושע וננער ר"א אמר לו מה זה יהושע מפני מה נזדעזעת אמר לו מאור גדול ראיתי בים אמר לו שמא עיניו של לויתן ראית דכתיב (איוב מא, י) עיניו כעפעפי שחר,אמר רב אשי אמר לי הונא בר נתן זימנא חדא הוה קא אזלינן במדברא והואי אטמא דבשרא בהדן פתחנא ונקרינא ואנחנא אעשבי אדמייתינן ציבי חלם אטמא וטוינן כי הדרן לבתר תריסר ירחי שתא חזינהו להנהו גומרי דהוו קא מלחשי כי אתאי לקמיה דאמימר אמר לי ההוא עישבא סמתרי הוה הנהו גומרי דריתמא הוו,(בראשית א, כא) ויברא אלהים את התנינים הגדולים הכא תרגימו ארזילי דימא ר' יוחנן אמר זה לויתן נחש בריח ולויתן נחש עקלתון שנאמר (ישעיהו כז, א) ביום ההוא יפקוד ה' בחרבו הקשה וגו':,(סימן כל שעה ירדן): אמר רב יהודה אמר רב כל מה שברא הקב"ה בעולמו זכר ונקבה בראם אף לויתן נחש בריח ולויתן נחש עקלתון זכר ונקבה בראם ואלמלי נזקקין זה לזה מחריבין כל העולם כולו מה עשה הקב"ה סירס את הזכר והרג הנקבה ומלחה לצדיקים לעתיד לבא שנאמר (ישעיהו כז, א) והרג את התנין אשר בים,ואף בהמות בהררי אלף זכר ונקבה בראם ואלמלי נזקקין זה לזה מחריבין כל העולם כולו מה עשה הקב"ה סירס הזכר וצינן הנקבה ושמרה לצדיקים לעתיד לבא שנאמר (איוב מ, טז) הנה נא כחו במתניו זה זכר ואונו בשרירי בטנו זו נקבה,התם נמי ליסרסיה לזכר וליצננה לנקבה דגים פריצי וליעביד איפכא איבעית אימא נקבה מליחא מעלי איבעית אימא כיון דכתיב (תהלים קד, כו) לויתן זה יצרת לשחק בו בהדי נקבה לאו אורח ארעא הכא נמי לימלחה לנקבה כוורא מליחא מעלי בשרא מליחא לא מעלי,ואמר רב יהודה אמר רב בשעה שביקש הקב"ה לבראות את העולם אמר לו לשר של ים פתח פיך ובלע כל מימות שבעולם אמר לפניו רבש"ע די שאעמוד בשלי מיד בעט בו והרגו שנאמר (איוב כו, יב) בכחו רגע הים ובתבונתו מחץ רהב,אמר ר' יצחק ש"מ שרו של ים רהב שמו ואלמלא מים מכסין אותו אין כל בריה יכולה לעמוד בריחו שנאמר (ישעיהו יא, ט) לא ירעו ולא ישחיתו בכל הר קדשי וגו' כמים לים מכסים אל תקרי לים מכסים אלא לשרה של ים מכסים,ואמר רב יהודה אמר רב ירדן יוצא ממערת פמייס תניא נמי הכי ירדן יוצא ממערת פמייס ומהלך בימה של סיבכי ובימה של טבריא ומתגלגל ויורד לים הגדול ומתגלגל ויורד עד שמגיע לפיו של לויתן שנאמר (איוב מ, כג) יבטח כי יגיח ירדן אל פיהו מתקיף לה רבא בר עולא האי בבהמות בהררי אלף כתיב אלא אמר רבא בר עולא אימתי בהמות בהררי אלף בטוחות בזמן שמגיח ירדן בפיו של לויתן,(סימן ימים גבריאל רעב) כי אתא רב דימי א"ר יוחנן מאי דכתיב (תהלים כד, ב) כי הוא על ימים יסדה ועל נהרות יכוננה אלו שבעה ימים וארבעה נהרות שמקיפין את ארץ ישראל ואלו הן שבעה ימים ימה של טבריא וימה של סדום וימה של חילת וימה של חילתא וימה של סיבכי וים אספמיא וים הגדול ואלו הן ארבעה נהרות ירדן וירמוך וקירומיון ופיגה,כי אתא רב דימי א"ר יונתן עתיד גבריאל לעשות

74b. i.e., b a diver [ i bar amoraei /i ] /b went into the water b to bring /b up this chest, b and /b the fish b became angry and sought to sever his thigh, but /b the diver b threw /b upon it b a flask of vinegar and they descended /b and swam away. b A Divine Voice emerged /b and b said to us: What /b right b do you have to /b touch b the crate of the wife of Rabbi Ḥanina ben Dosa, as she is destined to insert sky-blue /b wool b in it to /b be used in the ritual fringes of b the righteous in the World-to-Come? /b , b Rav Yehuda from India relates: Once we were traveling in a ship and we saw a certain precious stone that was encircled by a snake. A diver descended to bring it /b up, and the b snake came and sought to swallow the ship. A raven came /b and b cut off its head, /b and b the water turned into blood /b due to the enormousness of the snake. b Another snake came, took /b the precious stone, b and hung it /b on the dead snake, b and it recovered. It returned /b and again b sought to swallow the ship, /b and yet again b a bird came and cut off its head, took that precious stone, /b and b threw it onto the ship. We had with us these salted birds; we placed /b the stone b on them, /b and b they took /b the stone b and flew away with it. /b ,§ Apropos the stories of large sea creatures, the Gemara discusses the large sea creatures mentioned in the Bible. b The Sages taught: /b There was b an incident involving Rabbi Eliezer and Rabbi Yehoshua, who were traveling on a ship, and Rabbi Eliezer was sleeping and Rabbi Yehoshua was awake. Rabbi Yehoshua trembled, and Rabbi Eliezer awoke. /b Rabbi Eliezer b said to him: What is this, Yehoshua; for what /b reason b did you tremble? /b Rabbi Yehoshua b said to him: I saw a great light in the sea. /b Rabbi Eliezer b said to him: Perhaps you saw the eyes of the leviathan, as it is written: “And his eyes are like the eyelids of the morning” /b (Job 41:10)., b Rav Ashi said: Huna bar Natan said to me: Once we were traveling in the desert, and we had a thigh of meat with us. We cut open /b the thigh b and tore /b off the sciatic nerve and the forbidden fat b and put it on the grass. By /b the time b that we brought wood, the thigh had repaired /b itself, b and we roasted it. When we returned /b to that place b after twelve months /b of b the year /b had passed, b we saw that those coals were still glowing. When I came before Ameimar, he said to me: That grass was a drug of life [ i samterei /i ], /b while b those coals were of broom. /b ,The verse states: b “And God created the great sea monsters” /b (Genesis 1:21). b Here, /b in Babylonia, b they interpreted /b this as a reference to the b sea oryx. Rabbi Yoḥa says: This is leviathan the slant serpent, and leviathan the tortuous serpent, as it is stated: “In that day the Lord with His sore /b and great and strong b sword /b will punish leviathan the slant serpent, and leviathan the tortuous serpent” (Isaiah 27:1).,§ The Gemara provides b a mnemonic /b for the following statements of Rav Yehuda citing Rav: b Everything; time; Jordan. Rav Yehuda says /b that b Rav says: Everything that the Holy One, Blessed be He, created in His world, He created male and female. Even leviathan the slant serpent and leviathan the tortuous serpent He created male and female. And if they would have coupled /b and produced offspring, they would have b destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and killed the female, and salted /b the female to preserve it for the banquet b for the righteous in the future. As it is stated: “And He will slay the serpent that is in the sea” /b (Isaiah 27:1)., b And He created even the beasts on the thousand hills /b (see Psalms 50:10) b male and female. And /b they were so enormous that b if they would have coupled /b and produced offspring, b they would have destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and cooled /b the sexual desire of b the female and preserved it for the righteous in the future. As it is stated /b about the beasts: b “Lo now, his strength is in his loins” /b (Job 40:16); b this /b is referring to the b male. /b The continuation of the verse: b “And his force is in the stays of his body”; this /b is the b female, /b alluding to the idea that they did not use their genitals for the purpose of procreation.,The Gemara asks: b There too, /b with regard to the leviathan, b let Him castrate the male and cool the female; /b why was it necessary to kill the female? The Gemara answers: b Fish are unrestrained, /b and therefore even if the female was cooled, the female would still procreate. The Gemara suggests: b And let Him do the opposite, /b and kill and preserve the male leviathan. The Gemara responds: b If you wish, say /b that the b salted female is better; if you wish, say /b instead b that /b since b it is written: “There is leviathan, whom You have formed to sport with” /b (Psalms 104:26), the male must be left alive for sport, because it is b not proper conduct /b to sport b with a female. /b The Gemara asks: b Here too, /b with regard to the beasts, b let Him /b preserve the b female in salt, /b instead of cooling it. The Gemara answers: b Salted fish is good, /b but b salted meat is not good. /b , b And Rav Yehuda says /b that b Rav says: At the time when the Holy One, Blessed be He, sought to create the world, He said to the minister of the sea: Open your mouth and swallow all the waters of the world, /b so that there will be room for land. The minister of the sea b said before Him: Master of the Universe, /b it is b enough that I will stay within my own /b waters. God b immediately struck him and killed him; as it is stated: “He stirs up the sea with His power, and by His understanding He smites through Rahab” /b (Job 26:12)., b Rabbi Yitzḥak said: Conclude from here /b that b the name of the minister of the sea is Rahab, and were it not for waters /b of the sea that b cover him, no creature could withstand his smell, /b as his corpse emits a terrible stench. b As it is stated: “They shall not hurt nor destroy in all My holy mountain; /b for the earth shall be full of the knowledge of the Lord, b as the waters cover the sea” /b (Isaiah 11:9). b Do not read /b this phrase as b “cover the sea”; rather /b read it as: b Cover the minister of the sea, /b i.e., the term sea is referring to the minister of the sea, not to the sea itself., b And Rav Yehuda says /b that b Rav says: The Jordan issues forth from the cave of Pamyas. That is also taught /b in a i baraita /i : b The Jordan issues forth from the cave of Pamyas, and travels in the Sea of Sivkhi, /b i.e., the Hula Lake, b and in the Sea of Tiberias, /b the Sea of Galilee, b and rolls down to the Great Sea, and rolls down until it reaches the mouth of the leviathan. As it is stated: “He is confident, though the Jordan rush forth to his mouth” /b (Job 40:23). b Rava bar Ulla strongly objects to this /b explanation of the verse, stating: But b this /b verse b is written about the beasts on the thousand hills. Rather, Rava bar Ulla said /b that this is the meaning of the verse: b When are the beasts on the thousand hills confident? When the Jordan rushes forth into the mouth of the leviathan. /b ,§ The Gemara provides b a mnemonic /b for the upcoming statements of Rav Dimi: b Seas; Gabriel; hungry. When Rav Dimi came /b from Eretz Yisrael to Babylonia, he said that b Rabbi Yoḥa said: What /b is the meaning of that b which is written: “For He has founded it upon the seas, and established it upon the floods” /b (Psalms 24:2)? b These are /b the b seven seas and four rivers that surround Eretz Yisrael. And these are /b the b seven seas: The Sea of Tiberias, the Sea of Sodom, /b i.e., the Dead Sea, b the Sea of Ḥeilat, the Sea of Ḥeilata, the Sea of Sivkhi, the Sea of Aspamya, and the Great Sea, /b i.e., the Mediterranean. b And these are the four rivers: The Jordan, the Jarmuth, and the Keiromyon, and the Piga, /b which are the rivers of Damascus., b When Rav Dimi came /b from Eretz Yisrael to Babylonia he said that b Rabbi Yonatan says: In the future, Gabriel will perform /b

24. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003) 162

59b. תנו רבנן הרואה חמה בתקופתה לבנה בגבורתה וכוכבים במסילותם ומזלות כסדרן אומר ברוך עושה בראשית ואימת הוי אמר אביי כל כ"ח שנין והדר מחזור ונפלה תקופת ניסן בשבתאי באורתא דתלת נגהי ארבע:,ר' יהודה אומר הרואה הים וכו': לפרקים עד כמה אמר רמי בר אבא א"ר יצחק עד שלשים יום,ואמר רמי בר אבא א"ר יצחק הרואה פרת אגשרא דבבל אומר ברוך עושה בראשית והאידנא דשניוה פרסאי מבי שבור ולעיל רב יוסף אמר מאיהי דקירא ולעיל ואמר רמי בר אבא הרואה דגלת אגשרא דשביסתנא אומר ברוך עושה בראשית,מאי (בראשית ב, יד) חדקל א"ר אשי שמימיו חדין וקלין מאי פרת שמימיו פרין ורבין,ואמר רבא האי דחריפי בני מחוזא משום דשתו מיא דדגלת האי דגיחורי משום דמשמשי ביממא והאי דניידי עינייהו משום דדיירו בבית אפל:,על הגשמים כו': ועל הגשמים הטוב והמטיב מברך והא"ר אבהו ואמרי לה במתניתא תנא מאימתי מברכין על הגשמים משיצא חתן לקראת כלה,מאי מברכין אמר רב יהודה מודים אנחנו לך על כל טפה וטפה שהורדת לנו ורבי יוחנן מסיים בה הכי אילו פינו מלא שירה כים וכו' אין אנו מספיקין להודות לך ה' אלהינו עד תשתחוה בא"י רוב ההודאות,רוב ההודאות ולא כל ההודאות אמר רבא אימא האל ההודאות א"ר פפא הלכך נימרינהו לתרוייהו רוב ההודאות והאל ההודאות,ואלא קשיא ל"ק הא דשמע משמע הא דחזא מחזי,דשמע משמע היינו בשורות טובות ותנן על בשורות טובות אומר ברוך הטוב והמטיב,אלא אידי ואידי דחזי מחזי ולא קשיא הא דאתא פורתא הא דאתא טובא ואב"א הא והא דאתא טובא ולא קשיא הא דאית ליה ארעא הא דלית ליה ארעא,אית ליה ארעא הטוב והמטיב מברך והא (תנן) בנה בית חדש וקנה כלים חדשים אומר ברוך שהחיינו והגיענו לזמן הזה שלו ושל אחרים אומר הטוב והמטיב,לא קשיא הא דאית ליה שותפות הא דלית ליה שותפות והתניא קצרו של דבר על שלו הוא אומר ברוך שהחיינו וקיימנו על שלו ועל של חבירו אומר ברוך הטוב והמטיב,וכל היכא דלית לאחרינא בהדיה לא מברך הטוב והמטיב והתניא אמרו ליה ילדה אשתו זכר אומר ברוך הטוב והמטיב התם נמי דאיכא אשתו בהדיה דניחא לה בזכר,ת"ש מת אביו והוא יורשו בתחלה אומר ברוך דיין האמת ולבסוף הוא אומר ברוך הטוב והמטיב התם נמי דאיכא אחי דקא ירתי בהדיה,ת"ש שינוי יין א"צ לברך שינוי מקום צריך לברך וא"ר יוסף בר אבא א"ר יוחנן אע"פ שאמרו שינוי יין א"צ לברך אבל אומר ברוך הטוב והמטיב התם נמי דאיכא בני חבורה דשתו בהדיה:,בנה בית חדש וקנה כלים חדשים וכו': א"ר הונא לא שנו אלא שאין לו כיוצא בהן אבל יש לו כיוצא בהן א"צ לברך ור' יוחנן אמר אפילו יש לו כיוצא בהן צריך לברך

59b. b The Sages taught: One who sees the sun in /b the beginning of b its cycle, the moon in its might, the planets in their orbit, or the signs of the zodiac /b aligned b in their order recites: Blessed…Author of creation. /b The Gemara asks: b And when is it /b that the sun is at the beginning of its cycle? b Abaye said: Every twenty-eight years /b when the b cycle /b is complete and b returns /b to its genesis, b and the Nisan, /b vernal, b equinox, /b when the spring days and nights are of equal length, b falls within /b the constellation of b Saturn on the night of the third and eve of the fourth /b day of the week, as then their arrangement returns to be as it was when the constellations were first placed in the heavens.,We learned in the mishna that b Rabbi Yehuda said: One who sees the great sea /b intermittently b recites: /b Blessed…Who has made the great sea. The Gemara asks: b How much /b is b intermittently? Rami bar Abba said /b that b Rav Yitzḥak said: Thirty days. /b , b And Rami bar Abba said /b that b Rav Yitzḥak said: One who sees the Euphrates River near the bridge of Babylonia recites: Blessed…Author of creation. /b The Gemara adds: b And now that the Persians have rerouted /b the course of the river, one only recites the blessing b from Beit Shavor upriver. /b Downriver, it no longer flows as it did at creation, so there one does not recite the blessing: Author of creation. b Rav Yosef said: /b One only recites the blessing b from Ihi Dekira upriver. And Rami bar Abba said: One who sees the Tigris on the bridge of Shabistana recites: Blessed…Author of creation. /b ,The Gemara proceeds to explain the names of these rivers. b What is /b the source of the name b i Ḥidekel /i [ /b Tigris]? b Rav Ashi said: /b Its name is an acronym derived from the fact that b its waters are sharp [ i ḥadin /i ] and light [ i kalin /i ] /b and therefore good for drinking. b What is /b the source of the name b i Perat /i /b [Euphrates]? It is so named b because its waters are fruitful [ i parin /i ] and multiply [ i ravin /i ]; /b there are many fish in it.,As for the Tigris River, b Rava said: The inhabitants /b of the city b Meḥoza are sharp because they drink the water of the Tigris; they are red because they engage in /b conjugal b relations in the daytime; and their eyes move /b constantly b because they live in dark houses. /b ,We learned in our mishna that b over rain /b one recites the blessing: Blessed…Who is good and does good. The Gemara asks: b And over rain /b does b one /b really b recite the blessing: Who is good and does good? Didn’t Rabbi Abbahu say, and some say it was taught in a i baraita /i : From when does one recite the blessing on rain? From when the groom went out to meet the bride. /b In other words, there are puddles of water on the ground. The groom, meaning the raindrops from above, cause the bride, meaning the water below, to splash.,The Gemara asks: b What blessing does one recite? Rav Yehuda said: /b The formula of the blessing is: b We thank You for each and every drop that You have made fall for us. And Rav Yoḥa concludes /b the blessing b as follows: If our mouths were as full of song as the sea…we could not sufficiently praise You O Lord our God, /b and he continues with the formula of i nishmat /i that is recited on Shabbat morning, b until: Shall bow /b before You. b Blessed are You, O Lord, /b to Whom b abundant thanksgivings /b are offered.,The Gemara asks: Does the blessing say: b Abundant thanksgivings, and not: All thanksgivings? /b Certainly all thanksgivings are due to God. b Rava said: /b Emend the formula of the blessing and b say: The God of thanksgivings. Rav Pappa said: Therefore, we will recite them both: Abundant thanksgivings, and: The God of thanksgivings. /b , b However, it is /b still b difficult, /b as apparently the blessing for rain is not: Who is good and does good, as it appears in our mishna. The Gemara responds: This is b not difficult. This, /b which we learned in our mishna, that one recites: Who is good and does good, refers to a case b where one heard /b that rain fell. b This, /b where we learned that one recites: We thank You, etc., refers to a case b where one saw /b the rain fall.,The Gemara asks: b One heard /b that the rain fell; b that is /b a case of b good tidings. And we learned /b in the mishna b that upon /b hearing b good tidings one recites: Who is good and does good. /b Therefore, there is no reason for the mishna to mention rain separately., b Rather, /b the difficulty can be otherwise resolved: b This, /b Rabbi Abbahu’s statement, b and that, /b the mishna, both refer to a case where one saw the rain fall, b and /b this is b not difficult. This, /b Rabbi Abbahu’s statement that one recites We thank You, etc., b refers to /b a case b where a little /b rain b fell, /b while b that, /b the mishna which says that one recites: Who is good and does good, refers to a case b where a lot /b of rain b fell. And if you wish, say /b instead that b this and that /b refer to cases b where a lot /b of rain b fell, and /b this is b not difficult. This, /b the mishna, b refers to /b a case b where one owns land, /b while b that, /b Rabbi Abbahu’s statement that one recites: We thank You, etc., b refers to /b a case b where one does not own land, /b so the rain does not benefit him directly.,The Gemara asks: b One who owns land recites: Who is good and does good? Didn’t we learn /b in the mishna: b One who built a new house or purchased new vessels recites: Blessed…Who has given us life…and brought us to this time. /b However, if the land belonged b to him and others /b in partnership, b he recites: Who is good and does good? /b For rain falling onto land that one owns exclusively, he recites: Who has given us life and not: Who is good and does good.,The Gemara answers: This is b not difficult. This, /b the mishna where we learned that one recites: Who is good and does good, b refers to /b a case b where one /b owns his land b in partnership /b with another; b that, /b Rabbi Abbahu’s statement that one recites: Who has given us life, b refers to /b a case b where one /b owns the land exclusively and b does not have a partnership. And /b indeed, this i halakha /i b was taught /b in a i baraita /i : b The gist of the matter is, for /b that which b is /b exclusively b his, he recites: Blessed…Who has given us life and sustained us; for /b that which b belongs to him and to another /b in partnership, b he recites: Who is good and does good. /b ,The Gemara challenges this principle: b And in every case where others are not with him, one does not recite: Who is good and does good? Wasn’t it taught /b in a i baraita /i : b If they told him that his wife gave birth to a male, he recites: Who is good and does good? /b The Gemara responds: b There too, his wife is with him, as she is also happy that a male /b child was born.,The Gemara challenges further: b Come and hear /b a contradiction from what was taught in a i baraita /i : One whose b father died and he is his heir, initially recites: Blessed…the true Judge, /b upon hearing of his father’s death, b and ultimately, /b upon receiving his inheritance, b he recites: Blessed…Who is good and does good. /b Despite the fact that the son alone benefits, he nevertheless recites: Who is good and does good. The Gemara responds: b There, too, /b it refers to a case b where he has brothers who inherit along with him. /b ,The Gemara cites an additional challenge: b Come and hear /b a contradiction based on what was taught in a i baraita /i : In the case of b a change in /b the type of b wine /b during a meal, b one need not recite the blessing: /b Who creates fruit of the vine, a second time. However, in the case of b a change in place, one must recite a /b second b blessing /b over the wine. b And Rabbi Yosef bar Abba said /b that b Rabbi Yoḥa said: Although /b the Sages b said that /b in the case of b a change in /b the type of b wine one need not recite a /b second b blessing /b over the wine, b he does recite: Blessed…Who is good and does good. /b The Gemara responds: b There, too, /b it refers to a case where he is not alone, but where b members of the group are drinking with him. /b ,We learned in the mishna: One who b built a new house or purchased new vessels /b recites: Blessed…Who has given us life, sustained us and brought us to this time. With regard to this blessing, b Rav Huna said: They only taught /b that one recites: Who has given us life, upon purchasing a new vessel when b he does not /b already b have something similar, /b i.e., something he inherited. b However, if he /b already b has something similar he need not recite a blessing, /b as it is not new to him. b Rabbi Yoḥa said: Even /b if b one /b already b has something similar /b that he inherited, b he must recite a blessing /b because he never before purchased a vessel of that kind.

25. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 135

9b. ששהו את קיניהן מיהא מעלה עליהן הכתוב כאילו שכבום,בזיון קדשים דכתיב (שמואל א ב, טו) גם בטרם יקטירון את החלב ובא נער הכהן ואמר לאיש הזובח תנה בשר לצלות לכהן ולא יקח ממך בשר מבושל כי אם חי ויאמר אליו האיש קטר יקטירון כיום החלב וקח לך כאשר תאוה נפשך ואמר לו כי עתה תתן ואם לא לקחתי בחזקה ותהי חטאת הנערים גדולה מאד את פני ה' כי נאצו האנשים את מנחת ה',מקדש ראשון מפני מה חרב מפני ג' דברים שהיו בו ע"ז וגלוי עריות ושפיכות דמים ע"ז דכתיב (ישעיהו כח, כ) כי קצר המצע מהשתרע,מאי קצר המצע מהשתרע א"ר יונתן קצר מצע זה מהשתרר עליו שני רעים כאחד,(ישעיהו כח, כ) והמסכה צרה כהתכנס א"ר שמואל בר נחמני כי מטי רבי יונתן להאי קרא בכי אמר מאן דכתיב ביה (תהלים לג, ז) כונס כנד מי הים נעשית לו מסכה צרה,גלוי עריות דכתיב (ישעיהו ג, טז) ויאמר ה' יען כי גבהו בנות ציון ותלכנה נטויות גרון ומשקרות עינים הלוך וטפוף תלכנה וברגליהן תעכסנה יען כי גבהו בנות ציון שהיו מהלכות ארוכה בצד קצרה ותלכנה נטויות גרון שהיו מהלכות בקומה זקופה ומשקרות עינים דהוו מליין כוחלא עיניהן הלוך וטפוף תלכנה שהיו מהלכות עקב בצד גודל וברגליהן תעכסנה א"ר יצחק שהיו מביאות מור ואפרסמון ומניחות במנעליהן וכשמגיעות אצל בחורי ישראל בועטות ומתיזות עליהן ומכניסין בהן יצה"ר כארס בכעוס,שפיכות דמים דכתיב (מלכים ב כא, טז) וגם דם נקי שפך מנשה [הרבה מאד] עד אשר מלא את ירושלם פה לפה,אבל מקדש שני שהיו עוסקין בתורה ובמצות וגמילות חסדים מפני מה חרב מפני שהיתה בו שנאת חנם ללמדך ששקולה שנאת חנם כנגד שלש עבירות ע"ז גלוי עריות ושפיכות דמים,רשעים היו אלא שתלו בטחונם בהקב"ה אתאן למקדש ראשון דכתיב (מיכה ג, יא) ראשיה בשוחד ישפוטו וכהניה במחיר יורו ונביאיה בכסף יקסומו ועל ה' ישענו לאמר הלא ה' בקרבנו לא תבוא עלינו רעה לפיכך הביא עליהן הקב"ה ג' גזרות כנגד ג' עבירות שבידם שנאמר (מיכה ג, יב) לכן בגללכם ציון שדה תחרש וירושלים עיין תהיה והר הבית לבמות יער,ובמקדש ראשון לא הוה ביה שנאת חנם והכתיב (יחזקאל כא, יז) מגורי אל חרב היו את עמי לכן ספוק אל ירך וא"ר (אליעזר) אלו בני אדם שאוכלין ושותין זה עם זה ודוקרין זה את זה בחרבות שבלשונם,ההיא בנשיאי ישראל הואי דכתיב (יחזקאל כא, יז) זעק והילל בן אדם כי היא היתה בעמי ותניא זעק והילל בן אדם יכול לכל תלמוד לומר היא בכל נשיאי ישראל,ר' יוחנן ור"א דאמרי תרווייהו ראשונים שנתגלה עונם נתגלה קצם אחרונים שלא נתגלה עונם לא נתגלה קצם,אמר רבי יוחנן טובה צפורנן של ראשונים מכריסו של אחרונים א"ל ריש לקיש אדרבה אחרונים עדיפי אף על גב דאיכא שעבוד מלכיות קא עסקי בתורה אמר ליה בירה תוכיח שחזרה לראשונים ולא חזרה לאחרונים,שאלו את רבי אלעזר ראשונים גדולים או אחרונים גדולים אמר להם תנו עיניכם בבירה איכא דאמרי אמר להם עידיכם בירה,ריש לקיש הוי סחי בירדנא אתא רבה בר בר חנה יהב ליה ידא א"ל אלהא סנינא לכו דכתיב (שיר השירים ח, ט) אם חומה היא נבנה עליה טירת כסף ואם דלת היא נצור עליה לוח ארז אם עשיתם עצמכם כחומה ועליתם כולכם בימי עזרא נמשלתם ככסף שאין רקב שולט בו עכשיו שעליתם כדלתות נמשלתם כארז שהרקב שולט בו,מאי ארז אמר עולא ססמגור מאי ססמגור אמר רבי אבא בת קול כדתניא משמתו נביאים האחרונים חגי זכריה ומלאכי נסתלקה רוח הקדש מישראל ועדיין היו משתמשין בבת קול,וריש לקיש מי משתעי בהדי רבה בר בר חנה ומה רבי (אליעזר) דמרא דארעא דישראל הוה ולא הוה משתעי ר"ל בהדיה דמאן דמשתעי ר"ל בהדיה בשוק יהבו ליה עיסקא בלא סהדי בהדי רבב"ח משתעי,אמר רב פפא שדי גברא בינייהו או ריש לקיש הוה וזעירי או רבה בר בר חנה הוה ור"א כי אתא לקמיה דרבי יוחנן א"ל לאו היינו טעמא א"נ סליקו כולהו בימי עזרא לא הוה שריא שכינה במקדש שני דכתיב (בראשית ט, כז) יפת אלהים ליפת וישכן באהלי שם

9b. b that they deferred /b the sacrifice of b their /b bird-offerings by women after childbirth; b nevertheless, the verse ascribes to them as if they lay /b with b them. /b These women came to the Tabernacle to sacrifice doves or pigeons as bird-offerings as part of their purification process, which would permit them to engage in sexual relations with their husbands. Eli’s sons delayed the sacrifice of these offerings and thereby delayed the return of these women to their husbands and their fulfillment of the mitzva of procreation. Even though, according to this opinion, Eli’s sons did not actually engage in sexual relations with these women, the verse attributes that degree of severity to their conduct.,Eli’s sons also sinned in the b degradation of consecrated items, as it is written: “Before the fat was made burned, the priest’s servant came and said to the man who sacrificed: Hand over some flesh to roast for the priest, for he will not take cooked flesh from you, but raw. And if the man said to him: Let the fat be burnt first and then take as much as you want, then he would say: No, hand it over right now, or I will take it by force. The sin of the young men against the Lord was very great, for the men treated the Lord’s offerings with contempt” /b (I Samuel 2:15–17).,§ The i Tosefta /i continues with a discussion of the sins of the Jewish people over the generations: b Due to what /b reason b was /b the b First Temple destroyed? /b It was destroyed b due to /b the fact b that there were three matters /b that existed b in /b the First Temple: b Idol worship, forbidden sexual relations, and bloodshed. Idol worship, as it is written: “The bed is too short for stretching [ i mehistare’a /i ], /b and the cover is too narrow for gathering” (Isaiah 28:20)., b What is /b the meaning of: b “The bed is too short for stretching?” Rabbi Yonatan said: This bed is too short for two counterparts [ i re’im /i ] to dominate [ i mehistarer /i ]. /b i Mehistare’a /i is a contraction of i mehistarer re’im /i . It is inconceivable that there would be in one Temple both service of God and worship of the idol placed there by King Manasseh., b What /b is the meaning of: b And the cover [ i vehamasseikha /i ] is too narrow [ i tzara /i ] for gathering [ i kehitkannes /i ]? Rabbi Shmuel bar Naḥmani said /b that b when Rabbi Yonatan reached this verse, he wept /b and b said: For He about Whom it is written: “He gathers [ i kones /i ] waters of the sea together as a heap” /b (Psalms 33:7), b the idol [ i masseikha /i ] became a rival [ i tzara /i ]? /b In the homiletic interpretation, i masseikha /i is interpreted as idol and i tzara /i is interpreted as rival, as in the term used to describe the relationship between two women married to the same husband, i isha tzara /i .,With regard to b forbidden sexual relations, it is written: “The Lord says because the daughters of Zion are haughty and walk with outstretched necks and wanton eyes, walking and mincing as they go and making a tinkling with their feet” /b (Isaiah 3:16). br b Because the daughters of Zion are haughty, /b indicates a b tall /b woman walking b alongside /b a b short /b one so that the tall woman would stand out. br b And walk with outstretched necks, /b indicates b that they would walk with upright stature /b and carry themselves in an immodest way. br b And wanton eyes, /b indicates b that they would fill their eyes with blue eye shadow /b in order to draw attention to their eyes. br b Walking and mincing as they go, /b indicates b that they would walk /b in small steps, b heel to toe, /b so onlookers would notice them. br b Making a tinkling [ i te’akasna /i ] with their feet, Rabbi Yitzḥak said: /b This teaches b that they would bring myrrh and balsam and place /b them b in their shoes /b and would walk in the marketplaces of Jerusalem. b And once they approached /b a place where b young Jewish men /b were congregated, b they would stamp /b their feet on the ground b and splash /b the perfume b toward them and instill the evil inclination into them like venom of a viper [ i ke’eres bikhos /i ]. /b ,With regard to b bloodshed it is written: “Moreover, Manasseh shed innocent blood very much, until he had filled Jerusalem from one end to another” /b (II Kings 21:16)., b However, /b considering that the people during b the Second Temple /b period b were engaged in Torah /b study, observance of b mitzvot, and acts of kindness, /b and that they did not perform the sinful acts that were performed in the First Temple, b why was /b the Second Temple b destroyed? /b It was destroyed b due to /b the fact b that there was wanton hatred /b during that period. This comes b to teach you that /b the sin of b wanton hatred is equivalent to the three /b severe b transgressions: Idol worship, forbidden sexual relations and bloodshed. /b ,The Gemara continues: b They were wicked; however, they put their faith in the Holy One, Blessed be He. /b With that statement b we have come to /b the b First Temple /b era, about b which it is written: “Her chiefs judge for bribes, her priests give rulings for a fee, and her prophets divine for pay; yet they rely on the Lord, saying: The Lord is in our midst, no tragedy will overtake us” /b (Micah 3:11). At least the final portion of the verse was to their credit. b Therefore, the Holy One, Blessed be He, brought upon them three decrees corresponding to their three wicked sins, as it is stated: “Therefore, due to you Zion will be plowed as a field, Jerusalem will become heaps of ruins, and the Temple Mount will be a like a shrine in the woods” /b (Micah 3:12).,The Gemara asks: b And in the First Temple /b era b was there /b really b no baseless hatred? Isn’t it written: /b “Cry and wail, son of man, for this will befall my people, this will befall all the princes of Israel: b They will be cast before the sword together with my people, therefore strike the thigh” /b (Ezekiel 21:17)? b Rabbi Eliezer /b interpreted this verse and b said: These are people who eat and drink with each other, and stab each other with verbal barbs. /b Apparently, even those who were close were filled with hatred toward one another.,The Gemara answers: b That /b behavior b was /b found only among b the princes of Israel, as it is written: “Cry and wail, son of man, for this will befall my people”; and it was taught /b in a i baraita /i : b “Cry and wail, son of man, /b for this will befall my people”; one b might /b have thought that this unsavory trait was common b to all. /b Therefore, b the verse states: “This will befall all the princes of Israel.” /b It was only the leaders of the nation who harbored baseless hatred for each other; the people of the nation as a whole did not hate one another.,§ It was b Rabbi Yoḥa and Rabbi Elazar who both said: /b In the case of b the former, /b the people in the First Temple era, b whose sin was exposed /b and no attempt was made to disguise their conduct, the b end /b of b their /b punishment b was exposed, /b and the prophet informed them that they would return to their land in seventy years. In the case of b the latter, /b the people in the Second Temple era, b whose sin was not exposed; /b rather, they attempted to disguise their conduct, the b end /b of b their /b punishment b was not exposed. /b , b Rabbi Yoḥa said: The fingernails of the former are preferable to the belly of the latter. Reish Lakish said to him: On the contrary, the latter were superior; even though there is subjugation by the kingdoms, they are engaged in Torah study. /b Rabbi Yoḥa b said to /b Reish Lakish: b The Temple will prove /b that the former were superior, b as it /b was b restored to the former. /b The Second Temple was constructed after the destruction of the first. However, after the destruction of the Second Temple, b it /b was b not restored to the latter. /b Apparently, the former were superior to the latter.,Similarly, the Sages b asked Rabbi Elazar: Are the former greater or are the latter greater? He said to them: Look to the Temple /b and see if it has been restored, as it was to our predecessors. b Some say /b the exchange was slightly different: b He said to them: The Temple is your witness. /b The restoration of the Temple after the destruction of the First Temple, attests to the fact that the former generation was greater., b Reish Lakish was swimming in the Jordan River /b when b Rabba bar bar Ḥana came and gave him a hand /b to help him out. Reish Lakish b said to him: My God! I hate you /b Babylonians, b as it is written: “If she be a wall we will build a silver turret upon her, if she be a door we will cover her with boards of cedar” /b (Song of Songs 8:9). This is the meaning of the verse as it applies to the Jewish people: b Had you rendered yourselves /b a solid bloc b like a wall and all ascended /b to Eretz Yisrael b in the days of Ezra, you would have been likened to silver, which rot does not infest, /b in the sense that you would have merited experiencing the Divine Presence in all its glory. b Now that you ascended like doors, /b and only some of you came to Eretz Yisrael, b you are likened to cedar, which rot infests, /b and you merit experiencing only partial revelation of the Divine Presence.,The Gemara asks: b What /b rot infests b cedar? Ulla said: It is i sasmagor /i , /b a type of worm. The Gemara asks: b What /b does b i sasmagor /i /b have to do with the Divine Presence during the Second Temple era? b Rabbi Abba said: /b Just as little remains from a cedar tree infested by this worm, similarly, all that remained from the Divine Presence during the Second Temple period was a b Divine Voice, as it was taught /b in a i baraita /i : b After the last prophets Haggai, Zechariah, and Malachi died, the Divine Spirit /b of prophetic revelation b departed from the Jewish people, and they were still utilizing a Divine Voice, /b which they heard as an echo of prophecy.,The Gemara asks: b And would Reish Lakish speak with Rabba bar bar Ḥana /b in public? b Just as Rabbi Elazar, who was the master of Eretz Yisrael /b in wisdom and character, b and /b nevertheless, b Reish Lakish would not speak with him /b in public, as Reish Lakish was sparing in his speech and extended friendship to only a select few prominent, righteous people, to the extent that b a person to whom Reish Lakish /b was seen b speaking in the marketplace, one would give him /b a loan and b do business /b with him b without witnesses; /b would he b have spoken with Rabba bar bar Ḥana? /b , b Rav Pappa said: Cast a man between them, /b and say that the incident did not involve Reish Lakish and Rabba bar bar Ḥana. It b was either Reish Lakish /b bathing in the river b and Ze’iri, /b the prominent Babylonian Sage, who extended him a hand, b or /b it was b Rabba bar bar Ḥana /b who was in the river b and Rabbi Elazar /b extended a hand to him. In any event, b when /b the Sage who heard what Reish Lakish said b came before Rabbi Yoḥa /b and related it, Rabbi Yoḥa b said to him: That is not the reason; even had they all ascended in the days of Ezra, the Divine Presence would not have rested in the Second Temple, as it is written: “God will enlarge Japheth, and dwell in the tents of Shem” /b (Genesis 9:27).

26. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 364

58a. קצוצי תפילין נמצאו בראשי הרוגי ביתר רבי ינאי ברבי ישמעאל אמר שלש קופות של ארבעים ארבעים סאה במתניתא תנא ארבעים קופות של שלש שלש סאין,ולא פליגי הא דרישא הא דדרעא,אמר רבי אסי ארבעה קבין מוח נמצאו על אבן אחת עולא אמר תשעת קבין אמר רב כהנא ואיתימא שילא בר מרי מאי קראה (תהלים קלז, ח) בת בבל השדודה אשרי שישלם לך וגו' אשרי שיאחז ונפץ את עולליך אל הסלע:,(איכה ד, ב) בני ציון היקרים המסולאים בפז מאי מסולאים בפז אילימא דהוו מחפי בפיזא והאמרי דבי רבי שילא תרתי מתקלי איסתירי פיזא נחות בעלמא חדא ברומי וחדא בכולי עלמא אלא שהיו מגנין את הפז ביופיין,מעיקרא חשיבי דרומאי הוו נקטי בליונא דגושפנקא ומשמשי ערסייהו מכאן ואילך מייתו בני ישראל ואסרי בכרעי דפורייהו ומשמשי,אמר ליה חד לחבריה הא היכא כתיבא אמר ליה (דברים כח, סא) גם כל חלי וכל מכה אשר לא כתוב בספר התורה הזאת אמר כמה מרחיקנא מדוכתא פלן אמר ליה אינגד פוסתא ופלגא אמר ליה אי מטאי לגביה לא איצטריכי לך,אמר רב יהודה אמר שמואל משום רבן שמעון בן גמליאל מאי דכתיב (איכה ג, נא) עיני עוללה לנפשי מכל בנות עירי ארבע מאות בתי כנסיות היו בכרך ביתר ובכל אחת ואחת היו בה ארבע מאות מלמדי תינוקות וכל אחד ואחד היו לפניו ארבע מאות תינוקות של בית רבן,וכשהיה אויב נכנס לשם היו דוקרין אותן בחוטריהן וכשגבר אויב ולכדום כרכום בספריהם והציתום באש:,ת"ר מעשה ברבי יהושע בן חנניה שהלך לכרך גדול שברומי אמרו לו תינוק אחד יש בבית האסורים יפה עינים וטוב רואי וקווצותיו סדורות לו תלתלים הלך ועמד על פתח בית האסורים אמר (ישעיהו מב, כד) מי נתן למשיסה יעקב וישראל לבוזזים ענה אותו תינוק ואמר הלא ה' זו חטאנו לו ולא אבו בדרכיו הלוך ולא שמעו בתורתו,אמר מובטחני בו שמורה הוראה בישראל העבודה שאיני זז מכאן עד שאפדנו בכל ממון שפוסקין עליו אמרו לא זז משם עד שפדאו בממון הרבה ולא היו ימים מועטין עד שהורה הוראה בישראל ומנו רבי ישמעאל בן אלישע,אמר רב יהודה אמר רב מעשה בבנו ובבתו של ר' ישמעאל בן אלישע שנשבו לשני אדונים לימים נזדווגו שניהם במקום אחד זה אומר יש לי עבד שאין כיופיו בכל העולם וזה אומר יש לי שפחה שאין בכל העולם כולו כיופיה,אמרו בוא ונשיאם זה לזה ונחלק בוולדות הכניסום לחדר זה ישב בקרן זוית זה וזו ישבה בקרן זוית זה זה אומר אני כהן בן כהנים גדולים אשא שפחה וזאת אומרת אני כהנת בת כהנים גדולים אנשא לעבד ובכו כל הלילה,כיון שעלה עמוד השחר הכירו זה את זה ונפלו זה על זה וגעו בבכיה עד שיצאה נשמתן ועליהן קונן ירמיה (איכה א, טז) על אלה אני בוכיה עיני עיני יורדה מים,אמר ריש לקיש מעשה באשה אחת וצפנת בת פניאל שמה צפנת שהכל צופין ביופיה בת פניאל בתו של כהן גדול ששימש לפני ולפנים,שנתעלל בה שבאי כל הלילה למחר הלבישה שבעה חלוקים והוציאה למוכרה בא אדם אחד שהיה מכוער ביותר אמר לו הראני את יופיה אמר לו ריקא אם אתה רוצה ליקח קח שאין כיופיה בכל העולם כולו,אמר לו אף על פי כן הפשיטה ששה חלוקים ושביעי קרעתה ונתפלשה באפר אמרה לפניו רבונו של עולם אם עלינו לא חסת על קדושת שמך הגבור למה לא תחוס,ועליה קונן ירמיה (ירמיהו ו, כו) בת עמי חגרי שק והתפלשי באפר אבל יחיד עשי לך מספד תמרורים כי פתאום יבא השודד עלינו עליך לא נאמר אלא עלינו כביכול עלי ועליך בא שודד,אמר רב יהודה אמר רב מאי דכתיב (מיכה ב, ב) ועשקו גבר וביתו ואיש ונחלתו מעשה באדם אחד שנתן עיניו באשת רבו ושוליא דנגרי הוה,פעם אחת הוצרך (רבו) ללות אמר לו שגר אשתך אצלי ואלונה שיגר אשתו אצלו שהה עמה שלשה ימים קדם ובא אצלו אמר לו אשתי ששיגרתי לך היכן היא אמר לו אני פטרתיה לאלתר ושמעתי שהתינוקות נתעללו בה בדרך,אמר לו מה אעשה אמר לו אם אתה שומע לעצתי גרשה אמר לו כתובתה מרובה אמר לו אני אלווך ותן לה כתובתה עמד זה וגרשה הלך הוא ונשאה,כיון שהגיע זמנו ולא היה לו לפורעו אמר לו בא ועשה עמי בחובך והיו הם יושבים ואוכלים ושותין והוא היה עומד ומשקה עליהן והיו דמעות נושרות מעיניו ונופלות בכוסיהן ועל אותה שעה נתחתם גזר דין ואמרי לה על שתי פתילות בנר אחד:,לקח מן הסיקריקון וכו': אמר רב לא שנו אלא דאמר לו לך חזק וקני אבל בשטר קנה ושמואל אמר אף בשטר נמי לא קנה עד שיכתוב לו אחריות

58a. b of phylactery boxes were found on the heads of those killed in Beitar. Rabbi Yannai, son of Rabbi Yishmael, says: /b There were found b three large baskets /b each holding b forty i se’a /i /b of phylactery boxes. And b it was taught in a i baraita /i : /b There were b forty large baskets /b each holding b three i se’a /i . /b ,The Gemara notes: b And /b these Sages b do not disagree: This /b Sage is referring to phylacteries b of the head, /b whereas b this /b Sage is referring to phylacteries b of the arm, /b for owing to the different manners in which they are fashioned, they are also different in size., b Rabbi Asi says: Four i kav /i of brains /b from children whose skulls were smashed b were found on one stone. Ulla says: Nine i kav /i . Rav Kahana said, and some say /b that it was b Sheila bar Mari /b who said: b What is the verse /b from which it is derived? b “O daughter of Babylon, marked for devastation; happy is he who shall repay you /b your recompense for what you have done to us. b Happy is he who shall seize and dash your little ones against the rock” /b (Psalms 137:8–9).,§ The verse states: b “The precious sons of Zion, comparable to fine gold” /b (Lamentations 4:2). b What /b is the meaning of the expression b “comparable to fine gold”? If we say that /b it means b they were covered in fine gold [ i piza /i ], /b this is difficult; b but didn’t the school of Rabbi Sheila say: Two i istira /i weights of fine gold came down into the world, one in Rome and one in all /b the rest of b the world. /b If so, it is certainly impossible to cover the inhabitants of Jerusalem with fine gold, as there is not enough of it in the entire world to do so. b Rather, /b this means that they would be so attractive b that they would disgrace fine gold because of their beauty. /b ,The Gemara relates that b initially the noblemen of Rome would keep an image /b imprinted b on a seal /b by their beds b and engage in sexual intercourse /b opposite that image, so that they would beget children of similar beauty. b From this /b point b forward, /b from the time of the Great Revolt, b they would bring Jewish children, tie them to the foot of their beds, and engage in sexual intercourse /b across from them, because they were so handsome.,It is related that it once happened that they did this to two children, and b one /b of them b said to the other: Where is this /b affliction b written /b in the Torah? The other b said to him: /b As it is written: b “Also every sickness, and every plague, which is not written in the book of this Torah” /b (Deuteronomy 28:61). The first one b said: How far am I /b in my studies b from this, /b i.e., how much more would I have had to learn in order to reach this verse? The other b said: Had you gone on one and a half columns [ i pusta /i ], /b you would have reached this. The first child b said to /b the other: b Had I reached this /b verse, b I would not have needed you, /b as I would have known on my own that the verse was speaking about this., b Rav Yehuda says /b that b Shmuel says in the name of Rabban Shimon ben Gamliel: What /b is the meaning of that b which is written: “My eye affects my soul because of all the daughters of my city” /b (Lamentations 3:51)? b There were four hundred synagogues in the city of Beitar, and in each and every one of them there were four hundred schoolteachers, and each and every one /b of these teachers b had four hundred schoolchildren. /b , b And when the enemy entered there, /b these schoolchildren b stabbed them with their pens [ i beḥotreihen /i ]. And when the enemy prevailed and caught them, they wrapped /b the children b in their scrolls and lit them on fire. /b , b The Sages taught /b another i baraita /i ( i Tosefta /i , i Horayot /i 2:5) relating to the fate of the Jewish children: There was b an incident involving Rabbi Yehoshua ben Ḥaya who /b once b went to the great city of Rome, /b where b they said to him: There is a child in prison /b with b beautiful eyes /b and b an attractive appearance, and his curly hair is arranged in locks. /b Rabbi Yehoshua b went and stood by the entrance to the prison. He said, /b as if speaking to himself: b “Who gave Jacob for a spoil, and Israel to the robbers?” /b (Isaiah 42:24). b That child answered by reciting /b the continuation of the verse: b “Did not the Lord, He against Whom we have sinned, and in Whose ways they would not walk, neither were they obedient to His law?” /b ,Rabbi Yehoshua b said: I am certain that, /b if given the opportunity, b this /b child will b issue /b halakhic b rulings in Israel, /b as he is already exceedingly wise. He said: I take an oath b by the Temple service that I will not move from here until I ransom him for whatever /b sum of b money they set for him. They said /b that b he did not move from there until he ransomed him for a great /b sum of b money, and not /b even b a few days /b had passed when this child then b issued /b halakhic b rulings in Israel. And who was /b this child? This was b Rabbi Yishmael ben Elisha. /b , b Rav Yehuda says /b that b Rav says: /b There was b an incident involving the son and the daughter of Rabbi Yishmael ben Elisha /b the High Priest, b who were taken captive /b and sold into slavery b to two /b different b masters. After some time /b the two masters b met in a certain place. This /b master b said: I have a male slave whose beauty is unmatched in all of the world, and that /b master b said: I have a female slave whose beauty is unmatched in all of the world. /b ,The two masters b said: Come, let us marry /b these two slaves b to one another and divide the children /b born to them between us, as they will certainly be very beautiful. They secluded them in a room. b This /b one, the son, b sat in one corner, and that /b one, the daughter, b sat in the other corner. He said: I am a priest /b and b the descendant of High Priests. Shall I marry a female slave? And she said: I am the daughter of a priest /b and b the descendant of High Priests. Shall I be married to a male slave? And they wept all /b through the b night. /b , b When dawn arrived they recognized each other /b and saw that they were brother and sister. b They fell on each other and burst into tears until their souls departed /b due to their great distress. b And with regard to them /b and others like them, b Jeremiah lamented: “For these things I weep; my eye, my eye runs down with water” /b (Lamentations 1:16)., b Reish Lakish says: /b There was b an incident involving a certain woman named Tzafenat bat Peniel. /b And why was she called this? She was called b Tzafenat /b because b they would all gaze [ i tzofin /i ] at her beauty, /b and she was called b bat Peniel /b because she was b the daughter [ i bat /i ] of the High Priest who served in the innermost sanctum [ i lifnai velefnim /i ] /b of the Temple.,And it happened that she was taken captive and b her captor abused /b and raped b her all night. The next day he dressed her in seven garments and took her out to sell her. A certain man who was especially ugly came /b and b said to /b the man who was selling her: b Show me her beauty. He said to him: Good-for-nothing, if you wish to buy /b her then b buy /b her, b for there is no beauty like hers in all of the world. /b ,The potential buyer b said to /b the seller: b Even so, /b I wish to see for myself. b He removed /b the b six /b outermost b garments, and she /b herself b tore the seventh, and rolled in ashes. She said before /b God: b Master of the Universe, /b even b if You have shown no pity to us, /b and have allowed us to be disgraced in this way, b why have You not shown pity to the sanctity of Your mighty name /b by which we are called?, b And with regard to her /b and others like her, b Jeremiah lamented: “O daughter of My people, gird yourself with sackcloth and roll in ashes; make you mourning as for an only son, most bitter lamentation, for the spoiler shall suddenly come upon us” /b (Jeremiah 6:26). b It is not stated: Upon you, but /b rather b “upon us,” /b for b the spoiler shall come, as it were, /b both b over Me and over you. /b God Himself shares this pain and His name is also disgraced.,§ b Rav Yehuda says /b that b Rav says: What /b is the meaning of that b which is written: /b “And they covet fields, and take them by violence; and houses, and take them away; b so they oppress a man and his house, even a man and his heritage” /b (Micah 2:2)? There was b an incident involving a certain man who set his eyes on his master’s wife, and he was a carpenter’s apprentice [ i shulya /i ]. /b , b One time his master needed to borrow /b some money, and his apprentice b said to him: Send your wife to me and I will lend her /b the money. b He sent his wife to him, /b and the apprentice b stayed with her for three days. He /b then b went back to /b his master b before /b she did, and the master b said to him: Where is my wife whom I sent to you? /b The apprentice b said to him: I sent her /b back b immediately, but I heard that the youth abused /b and raped b her on the way. /b ,The master b said to /b his apprentice: b What shall I do? /b The apprentice b said to him: If you listen to my advice, divorce her. He said to him: /b But b her marriage contract is large /b and I do not have the money to pay it. The apprentice b said to him: I will lend you /b the money, and b you will give her /b payment of b her marriage contract. /b The master b arose and divorced her, /b and the apprentice b went and married her. /b , b When the time came /b that the debt was due, b and he did not have /b the means with which b to repay it, /b the apprentice b said to /b his master: b Come and work off your debt with me. And they, /b the apprentice and his wife, b would sit and eat and drink, while he, /b the woman’s first husband, b would stand /b over them b and serve them their drinks. And tears would drop from his eyes and fall into their cups, and at that time /b the Jewish people’s b sentence was sealed, /b for remaining silent in the face of this injustice. b And some say /b that the Jewish people were punished b for two wicks in one lamp, /b a euphemism for the sin of adultery committed by this couple while the master was still married to the woman.,The Gemara returns to the mishna, which states: If b one /b first b purchased /b land b from a Sicarius, /b and afterward returned and purchased the same field from the prior landowner, so that he will be considered the legal owner of the field, his purchase is void. b Rav says: They taught /b that the purchase is void b only /b in a case where the prior owner b says to /b the buyer when he came to acquire the field from him: b Go, take possession /b of the field b and /b thereby b acquire /b it, as in such a case the prior owner can say that he did not actually mean to sell him the field. b But /b if he sold it to him b with a bill /b of sale, the buyer b acquires /b the field. b And Shmuel says: Even /b if he sold it to him b with a bill /b of sale, the buyer b does not acquire /b it b unless /b the prior owner b writes him a guarantee /b that if the field is repossessed by a creditor of the prior owner, the prior owner, who sold him the field, will compensate him for his loss, as by writing this guarantee he demonstrates that this is a true sale.

27. Anon., Exodus Rabbah, 15.16 (4th cent. CE - 9th cent. CE) Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 143

15.16. דָּבָר אַחֵר, וַיֹּאמֶר ה' אֶל משֶׁה וְאֶל אַהֲרֹן בְּאֶרֶץ מִצְרַיִם לֵאמֹר, מָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה בְּמִצְרַיִם בִּשְׁבִיל יִשְׂרָאֵל, אָמַר רַבִּי יִצְחָק נַפְחָא מָשָׁל לְמַטְרוֹנָה שֶׁהָיְתָה מְקַטְרֶגֶת לַמֶּלֶךְ, נְתָנָהּ בַּפִּילָקִי וְהָלַךְ לוֹ, הָיָה עִמָּהּ הַמֶּלֶךְ בַּפִּילָקִי אָמְרוּ לוֹ מָה אִכְפַּת לָךְ, אָמַר לָהֶם כָּל הַיָּמִים שֶׁאֲנִי עִמָּהּ אֵינָהּ נוֹטֶלֶת שֵׁם רָע, כָּךְ נִשְׁתַּעְבְּדוּ יִשְׂרָאֵל בְּמִצְרַיִם וְנִגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא כִּבְיָכוֹל עִמָּהֶם, שֶׁנֶּאֱמַר (בראשית מו, ד): אָנֹכִי אֵרֵד עִמְךָ מִצְרַיְמָה, וְכֵן בְּבָבֶל, שֶׁנֶּאֱמַר (ישעיה מג, יד): לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָה, וְכֵן בְּמָדַי, שֶׁנֶּאֱמַר (ירמיה מט, לח): וְשַׂמְתִּי כִסְאִי בְּעֵילָם, וְאֵין עֵילָם אֶלָּא מָדַי, שֶׁנֶּאֱמַר (ישעיה כא, ב): עֲלִי עֵילָם צוּרִי מָדַי, בְּיָוָן הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא עִמָּהֶם, שֶׁנֶּאֱמַר (זכריה ט, יד): וַה' עֲלֵיהֶם יֵרָאֶה וְיָצָא כַבָּרָק חִצּוֹ. אָמְרוּ לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא כָּל כָּךְ לָמָּה, אָמַר לָהֶם כָּל הַיָּמִים שֶׁאֲנִי עִמָּהֶם אֵין נוֹטְלִין שֵׁם רָע, בְּמִצְרַיִם הָיִיתִי עִמָּהֶם וְנִמְצֵאת שְׁלֵמָה, שֶׁנֶּאֱמַר (שיר השירים ד, יב): גַּן נָעוּל אֲחוֹתִי כַלָּה. בְּבָבֶל הָיִיתִי עִמָּהֶם וְנִמְצֵאת שְׁלֵמָה, שֶׁנֶּאֱמַר (דניאל ג, יז): הֵן אִיתַי אֱלָהָנָא דִי אֲנַחְנָא פָלְחִין. בְּמָדַי הָיִיתִי עִמָּהֶם וְנִמְצֵאת שְׁלֵמָה, שֶׁנֶּאֱמַר (אסתר ג, ב): וּמָרְדֳּכַי לֹא יִכְרַע וְלֹא יִשְׁתַּחֲוֶה. בְּיָוָן לֹא כָּתְבוּ עַל קֶרֶן הַשּׁוֹר שֶׁאֵין לָהֶם חֵלֶק בֵּאלֹהֵי יִשְׂרָאֵל. בֶּאֱדוֹם אִם הַקָּדוֹשׁ בָּרוּךְ הוּא יֹאמַר הֵן מִי יֹאמַר לָאו, שֶׁנֶּאֱמַר (ישעיה סג, א): מִי זֶה בָּא מֵאֱדוֹם. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן מָשָׁל לְעָשִׁיר שֶׁיָּצָא בִּשְׁעַת הַקָּיִץ, הָיוּ אֲנָשִׁים אוֹמְרִים בַּגֹּרֶן הוּא, מֶה עָשָׂה, נִכְנַס וּבְיָדוֹ פְּרָכִיל שֶׁל עֲנָבִים, כְּדֵי שֶׁיֵּדְעוּ הַכֹּל שֶׁבָּא מִן הַכֶּרֶם. כָּךְ הָעוֹבְדֵי כּוֹכָבִים אָמְרוּ לָהֶם לְיִשְׂרָאֵל הֵיכָן אֱלֹהֵיכֶם, שֶׁנֶּאֱמַר (דברים לב, לז): אֵי אֱלֹהֵימוֹ, (ישעיה מז, ח): וְעַתָּה שִׁמְעִי נָא זֹאת עֲדִינָה הַיּוֹשֶׁבֶת לָבֶטַח וגו', מַה הַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד לַעֲשׂוֹת לָהּ (דברים לב, מב): אַשְׁכִּיר חִצַּי מִדָּם, וְלֹא זֹאת בִּלְבָד אֶלָּא שֶׁעָתִיד לְדָרְכָן, שֶׁנֶּאֱמַר (ישעיה סג, ג): פּוּרָה דָרַכְתִּי לְבַדִּי, וְהוּא עָתִיד לִדְרֹךְ בְּמִנְעָלוֹ לְכָל גְּדוֹלֵי אֱדוֹם, שֶׁנֶּאֱמַר (תהלים ס, י): עַל אֱדוֹם אַשְׁלִיךְ נַעֲלִי.

28. Jerome, Jeremias, 25.30 (5th cent. CE - 5th cent. CE) Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 162

29. Anon., Pesiqta De Rav Kahana, 15.4 Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 364

30. Anon., Pesiqta De-Rabbi Eliezer, 41 Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 156

31. Anon., Pesikta Rabbati, 30 Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 156

32. Anon., Tanhuma, None Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 357

33. Anon., Sifre Zuta Numbers, None Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 364

34. Kallir, To Tisha‘ Be-Ab, 0 Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 162

35. Yannai, Fragment On Seder, None Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 215

36. Anon., Beshalah, Pet., None Tagged with subjects: •nan Found in books: nan nan nan nan

37. Assyrian, Kirugu, 111.10, 111.11, 111.12, 111.13, 111.14, 511.136, 511.137, 511.138, 511.139 Tagged with subjects: •nan Found in books: Fishbane (2003) 161

38. Various, Patrologia Latina, 1.86, 1.266-1.267, 2.324 Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 215

39. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 32.8 Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 143

40. Anon., Midrash On Song of Songs, 2.3, 4.2 Tagged with subjects: •azriel (r.), babylon Found in books: Fishbane (2003) 357, 364

Tiresias: The Ancient Mediterranean Religions Source Database