1. None, None, nan (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • 2 Baruch • 3 Baruch • Baruch • Post-70 setting of 4 Baruch
Found in books: Allison (2018), 4 Baruch, 95, 240; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 31; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 105
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2. Hebrew Bible, Deuteronomy, 21.22, 30.1-30.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • 2 Baruch • Baruch • Levine, Baruch A.
Found in books: Allison (2018), 4 Baruch, 157, 338; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 204; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 271
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21.22 וְכִי־יִהְיֶה בְאִישׁ חֵטְא מִשְׁפַּט־מָוֶת וְהוּמָת וְתָלִיתָ אֹתוֹ עַל־עֵץ׃
30.1 וְהָיָה כִי־יָבֹאוּ עָלֶיךָ כָּל־הַדְּבָרִים הָאֵלֶּה הַבְּרָכָה וְהַקְּלָלָה אֲשֶׁר נָתַתִּי לְפָנֶיךָ וַהֲשֵׁבֹתָ אֶל־לְבָבֶךָ בְּכָל־הַגּוֹיִם אֲשֶׁר הִדִּיחֲךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃
30.1 כִּי תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו הַכְּתוּבָה בְּסֵפֶר הַתּוֹרָה הַזֶּה כִּי תָשׁוּב אֶל־יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 30.2 וְשַׁבְתָּ עַד־יְהוָה אֱלֹהֶיךָ וְשָׁמַעְתָּ בְקֹלוֹ כְּכֹל אֲשֶׁר־אָנֹכִי מְצַוְּךָ הַיּוֹם אַתָּה וּבָנֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 30.2 לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ לִשְׁמֹעַ בְּקֹלוֹ וּלְדָבְקָה־בוֹ כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ לָשֶׁבֶת עַל־הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לָתֵת לָהֶם׃ 30.3 וְשָׁב יְהוָה אֱלֹהֶיךָ אֶת־שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב וְקִבֶּצְךָ מִכָּל־הָעַמִּים אֲשֶׁר הֱפִיצְךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃ 30.4 אִם־יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמָיִם מִשָּׁם יְקַבֶּצְךָ יְהוָה אֱלֹהֶיךָ וּמִשָּׁם יִקָּחֶךָ׃ 30.5 וֶהֱבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר־יָרְשׁוּ אֲבֹתֶיךָ וִירִשְׁתָּהּ וְהֵיטִבְךָ וְהִרְבְּךָ מֵאֲבֹתֶיךָ׃'' None | sup>
21.22 And if a man have committed a sin worthy of death, and he be put to death, and thou hang him on a tree;
30.1 And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt bethink thyself among all the nations, whither the LORD thy God hath driven thee, 30.2 and shalt return unto the LORD thy God, and hearken to His voice according to all that I command thee this day, thou and thy children, with all thy heart, and with all thy soul; 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. 30.4 If any of thine that are dispersed be in the uttermost parts of heaven, from thence will the LORD thy God gather thee, and from thence will He fetch thee. 30.5 And the LORD thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and He will do thee good, and multiply thee above thy fathers. .'' None |
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3. Hebrew Bible, Exodus, 19.12, 24.7, 33.11 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • 2 Baruch • Baruch • Bokser, Barukh • Levine, Baruch A. • Post-70 setting of 4 Baruch
Found in books: Allison (2018), 4 Baruch, 91, 347; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 457; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 248; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 271
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19.12 וְהִגְבַּלְתָּ אֶת־הָעָם סָבִיב לֵאמֹר הִשָּׁמְרוּ לָכֶם עֲלוֹת בָּהָר וּנְגֹעַ בְּקָצֵהוּ כָּל־הַנֹּגֵעַ בָּהָר מוֹת יוּמָת׃
24.7 וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃
33.11 וְדִבֶּר יְהוָה אֶל־מֹשֶׁה פָּנִים אֶל־פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל־רֵעֵהוּ וְשָׁב אֶל־הַמַּחֲנֶה וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן־נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל׃'' None | sup>
19.12 And thou shalt set bounds unto the people round about, saying: Take heed to yourselves, that ye go not up into the mount, or touch the border of it; whosoever toucheth the mount shall be surely put to death;
24.7 And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’
33.11 And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent.'' None |
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4. Hebrew Bible, Genesis, 1.3, 9.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • 2 Baruch • Baruch • Goldstein, Baruch • Levine, Baruch A.
Found in books: Allison (2018), 4 Baruch, 282; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 289; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 457; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 271
sup>
1.3 וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃
1.3 וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃
9.6 שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃'' None | sup>
1.3 And God said: ‘Let there be light.’ And there was light.
9.6 Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man.'' None |
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5. Hebrew Bible, 2 Kings, 25.19 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • 2 Baruch • Baruch (Jeremiahs scribe)
Found in books: Allison (2018), 4 Baruch, 188; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 118
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25.19 וּמִן־הָעִיר לָקַח סָרִיס אֶחָד אֲ\u200dשֶׁר־הוּא פָקִיד עַל־אַנְשֵׁי הַמִּלְחָמָה וַחֲמִשָּׁה אֲנָשִׁים מֵרֹאֵי פְנֵי־הַמֶּלֶךְ אֲשֶׁר נִמְצְאוּ בָעִיר וְאֵת הַסֹּפֵר שַׂר הַצָּבָא הַמַּצְבִּא אֶת־עַם הָאָרֶץ וְשִׁשִּׁים אִישׁ מֵעַם הָאָרֶץ הַנִּמְצְאִים בָּעִיר׃'' None | sup>
25.19 and out of the city he took an officer that was set over the men of war; and five men of them that saw the king’s face, who were found in the city; and the scribe of the captain of the host, who mustered the people of the land; and threescore men of the people of the land, that were found in the city.'' None |
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6. Hebrew Bible, Isaiah, 11.6-11.8, 43.14, 45.7, 55.11 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • 2 Baruch • Apocalypse of Baruch, • Baruch • Bokser, Baruch Micah
Found in books: Allison (2018), 4 Baruch, 157, 282; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 457, 459; Huttner (2013), Early Christianity in the Lycus Valley, 228; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 188; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 188
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11.6 וְגָר זְאֵב עִם־כֶּבֶשׂ וְנָמֵר עִם־גְּדִי יִרְבָּץ וְעֵגֶל וּכְפִיר וּמְרִיא יַחְדָּו וְנַעַר קָטֹן נֹהֵג בָּם׃ 11.7 וּפָרָה וָדֹב תִּרְעֶינָה יַחְדָּו יִרְבְּצוּ יַלְדֵיהֶן וְאַרְיֵה כַּבָּקָר יֹאכַל־תֶּבֶן׃ 11.8 וְשִׁעֲשַׁע יוֹנֵק עַל־חֻר פָּתֶן וְעַל מְאוּרַת צִפְעוֹנִי גָּמוּל יָדוֹ הָדָה׃
43.14 כֹּה־אָמַר יְהוָה גֹּאַלְכֶם קְדוֹשׁ יִשְׂרָאֵל לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָה וְהוֹרַדְתִּי בָרִיחִים כֻּלָּם וְכַשְׂדִּים בָּאֳנִיּוֹת רִנָּתָם׃
45.7 יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע אֲנִי יְהוָה עֹשֶׂה כָל־אֵלֶּה׃
55.11 כֵּן יִהְיֶה דְבָרִי אֲשֶׁר יֵצֵא מִפִּי לֹא־יָשׁוּב אֵלַי רֵיקָם כִּי אִם־עָשָׂה אֶת־אֲשֶׁר חָפַצְתִּי וְהִצְלִיחַ אֲשֶׁר שְׁלַחְתִּיו׃'' None | sup>
11.6 And the wolf shall dwell with the lamb, And the leopard shall lie down with the kid; And the calf and the young lion and the fatling together; And a little child shall lead them. 11.7 And the cow and the bear feed; Their young ones shall lie down together; And the lion shall eat straw like the ox. 11.8 And the sucking child shall play on the hole of the asp, And the weaned child shall put his hand on the basilisk’s den.
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.
45.7 I form the light, and create darkness; I make peace, and create evil; I am the LORD, that doeth all these things.
55.11 So shall My word be that goeth forth out of My mouth: It shall not return unto Me void, Except it accomplish that which I please, And make the thing whereto I sent it prosper.'' None |
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7. Hebrew Bible, Jeremiah, 36.4, 36.27-36.32, 45.1, 52.25 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • 2 Baruch • 3 Baruch • Baruch • Baruch (Jeremiahs scribe) • Post-70 setting of 4 Baruch • Title of 4 Baruch
Found in books: Allison (2018), 4 Baruch, 10, 188, 294; Amsler (2023), Knowledge Construction in Late Antiquity, 34; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 118, 147
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36.4 וַיִּקְרָא יִרְמְיָהוּ אֶת־בָּרוּךְ בֶּן־נֵרִיָּה וַיִּכְתֹּב בָּרוּךְ מִפִּי יִרְמְיָהוּ אֵת כָּל־דִּבְרֵי יְהוָה אֲשֶׁר־דִּבֶּר אֵלָיו עַל־מְגִלַּת־סֵפֶר׃
36.27 וַיְהִי דְבַר־יְהוָה אֶל־יִרְמְיָהוּ אַחֲרֵי שְׂרֹף הַמֶּלֶךְ אֶת־הַמְּגִלָּה וְאֶת־הַדְּבָרִים אֲשֶׁר כָּתַב בָּרוּךְ מִפִּי יִרְמְיָהוּ לֵאמֹר׃ 36.28 שׁוּב קַח־לְךָ מְגִלָּה אַחֶרֶת וּכְתֹב עָלֶיהָ אֵת כָּל־הַדְּבָרִים הָרִאשֹׁנִים אֲשֶׁר הָיוּ עַל־הַמְּגִלָּה הָרִאשֹׁנָה אֲשֶׁר שָׂרַף יְהוֹיָקִים מֶלֶךְ־יְהוּדָה׃ 36.29 וְעַל־יְהוֹיָקִים מֶלֶךְ־יְהוּדָה תֹּאמַר כֹּה אָמַר יְהוָה אַתָּה שָׂרַפְתָּ אֶת־הַמְּגִלָּה הַזֹּאת לֵאמֹר מַדּוּעַ כָּתַבְתָּ עָלֶיהָ לֵאמֹר בֹּא־יָבוֹא מֶלֶךְ־בָּבֶל וְהִשְׁחִית אֶת־הָאָרֶץ הַזֹּאת וְהִשְׁבִּית מִמֶּנָּה אָדָם וּבְהֵמָה׃' '36.31 וּפָקַדְתִּי עָלָיו וְעַל־זַרְעוֹ וְעַל־עֲבָדָיו אֶת־עֲוֺנָם וְהֵבֵאתִי עֲלֵיהֶם וְעַל־יֹשְׁבֵי יְרוּשָׁלִַם וְאֶל־אִישׁ יְהוּדָה אֵת כָּל־הָרָעָה אֲשֶׁר־דִּבַּרְתִּי אֲלֵיהֶם וְלֹא שָׁמֵעוּ׃ 36.32 וְיִרְמְיָהוּ לָקַח מְגִלָּה אַחֶרֶת וַיִּתְּנָהּ אֶל־בָּרוּךְ בֶּן־נֵרִיָּהוּ הַסֹּפֵר וַיִּכְתֹּב עָלֶיהָ מִפִּי יִרְמְיָהוּ אֵת כָּל־דִּבְרֵי הַסֵּפֶר אֲשֶׁר שָׂרַף יְהוֹיָקִים מֶלֶךְ־יְהוּדָה בָּאֵשׁ וְעוֹד נוֹסַף עֲלֵיהֶם דְּבָרִים רַבִּים כָּהֵמָּה׃
45.1 הַדָּבָר אֲשֶׁר דִּבֶּר יִרְמְיָהוּ הַנָּבִיא אֶל־בָּרוּךְ בֶּן־נֵרִיָּה בְּכָתְבוֹ אֶת־הַדְּבָרִים הָאֵלֶּה עַל־סֵפֶר מִפִּי יִרְמְיָהוּ בַּשָּׁנָה הָרְבִעִית לִיהוֹיָקִים בֶּן־יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה לֵאמֹר׃
52.25 וּמִן־הָעִיר לָקַח סָרִיס אֶחָד אֲ\u200dשֶׁר־הָיָה פָקִיד עַל־אַנְשֵׁי הַמִּלְחָמָה וְשִׁבְעָה אֲנָשִׁים מֵרֹאֵי פְנֵי־הַמֶּלֶךְ אֲשֶׁר נִמְצְאוּ בָעִיר וְאֵת סֹפֵר שַׂר הַצָּבָא הַמַּצְבִּא אֶת־עַם הָאָרֶץ וְשִׁשִּׁים אִישׁ מֵעַם הָאָרֶץ הַנִּמְצְאִים בְּתוֹךְ הָעִיר׃'' None | sup>
36.4 Then Jeremiah called Baruch the son of Neriah; and Baruch wrote from the mouth of Jeremiah all the words of the LORD, which He had spoken unto him, upon a roll of a book.
36.27 Then the word of the LORD came to Jeremiah, after that the king had burned the roll, and the words which Baruch wrote at the mouth of Jeremiah, saying: 36.28 ’Take thee again another roll, and write in it all the former words that were in the first roll, which Jehoiakim the king of Judah hath burned. 36.29 And concerning Jehoiakim king of Judah thou shalt say: Thus saith the LORD: Thou hast burned this roll, saying: Why hast thou written therein, saying: The king of Babylon shall certainly come and destroy this land, and shall cause to cease from thence man and beast? 36.30 Therefore thus saith the LORD concerning Jehoiakim king of Judah: He shall have none to sit upon the throne of David; and his dead body shall be cast out in the day to the heat, and in the night to the frost. 36.31 And I will visit upon him and his seed and his servants their iniquity; and I will bring upon them, and upon the inhabitants of Jerusalem, and upon the men of Judah, all the evil that I have pronounced against them, but they hearkened not.’ 36.32 Then took Jeremiah another roll, and gave it to Baruch the scribe, the son of Neriah; who wrote therein from the mouth of Jeremiah all the words of the book which Jehoiakim king of Judah had burned in the fire; and there were added besides unto them many like words.
45.1 The word that Jeremiah the prophet spoke unto Baruch the son of Neriah, when he wrote these words in a book at the mouth of Jeremiah, in the fourth year of Jehoiakim the son of Josiah, king of Judah, saying:
52.25 and out of the city he took an officer that was set over the men of war; and seven men of them that saw the king’s face, who were found in the city; and the scribe of the captain of the host, who mustered the people of the land; and threescore men of the people of the land, that were found in the midst of the city.' ' None |
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8. Hebrew Bible, Ezekiel, 36.24 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • 2 Baruch • Baruch
Found in books: Allison (2018), 4 Baruch, 157; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 459
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36.24 וְלָקַחְתִּי אֶתְכֶם מִן־הַגּוֹיִם וְקִבַּצְתִּי אֶתְכֶם מִכָּל־הָאֲרָצוֹת וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַתְכֶם׃'' None | sup>
36.24 For I will take you from among the nations, and gather you out of all the countries, and will bring you into your own land.'' None |
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9. Tacitus, Histories, 5.13 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • 2 Baruch • Baruch (Benedictus) de Spinoza • Post-70 setting of 4 Baruch
Found in books: Allison (2018), 4 Baruch, 88, 140, 187; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 268
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5.13 \xa0Prodigies had indeed occurred, but to avert them either by victims or by vows is held unlawful by a people which, though prone to superstition, is opposed to all propitiatory rites. Contending hosts were seen meeting in the skies, arms flashed, and suddenly the temple was illumined with fire from the clouds. of a sudden the doors of the shrine opened and a superhuman voice cried: "The gods are departing": at the same moment the mighty stir of their going was heard. Few interpreted these omens as fearful; the majority firmly believed that their ancient priestly writings contained the prophecy that this was the very time when the East should grow strong and that men starting from Judea should possess the world. This mysterious prophecy had in reality pointed to Vespasian and Titus, but the common people, as is the way of human ambition, interpreted these great destinies in their own favour, and could not be turned to the truth even by adversity. We have heard that the total number of the besieged of every age and both sexes was six hundred thousand; there were arms for all who could use them, and the number ready to fight was larger than could have been anticipated from the total population. Both men and women showed the same determination; and if they were to be forced to change their home, they feared life more than death. Such was the city and people against which Titus Caesar now proceeded; since the nature of the ground did not allow him to assault or employ any sudden operations, he decided to use earthworks and mantlets; the legions were assigned to their several tasks, and there was a respite of fighting until they made ready every device for storming a town that the ancients had ever employed or modern ingenuity invented.'' None |
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10. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Bokser, Baruch Micah
Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 188; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 188
| 11b (ישעיהו מה, ז) יוצר אור ובורא חשך,לימא יוצר אור ובורא נוגה,כדכתיב קאמרינן,אלא מעתה (ישעיהו מה, ז) עושה שלום ובורא רע מי קא אמרינן כדכתיב אלא כתיב רע וקרינן הכל לישנא מעליא הכא נמי לימא נוגה לישנא מעליא,אלא אמר רבא כדי להזכיר מדת יום בלילה ומדת לילה ביום,בשלמא מדת לילה ביום כדאמרינן יוצר אור ובורא חשך אלא מדת יום בלילה היכי משכחת לה,אמר אביי גולל אור מפני חשך וחשך מפני אור,ואידך מאי היא אמר רב יהודה אמר שמואל אהבה רבה וכן אורי ליה רבי אלעזר לר\' פדת בריה אהבה רבה,תניא נמי הכי אין אומרים אהבת עולם אלא אהבה רבה ורבנן אמרי אהבת עולם וכן הוא אומר (ירמיהו לא, ג) ואהבת עולם אהבתיך על כן משכתיך חסד,א"ר יהודה אמר שמואל השכים לשנות עד שלא קרא ק"ש צריך לברך משקרא ק"ש א"צ לברך שכבר נפטר באהבה רבה,אמר רב הונא למקרא צריך לברך ולמדרש א"צ לברך,ור\' אלעזר אמר למקרא ולמדרש צריך לברך למשנה א"צ לברך,ור\' יוחנן אמר אף למשנה נמי צריך לברך אבל לתלמוד א"צ לברך,ורבא אמר אף לתלמוד צריך (לחזור ו) לברך,דאמר רב חייא בר אשי זימנין סגיאין הוה קאימנא קמיה דרב לתנויי פרקין בספרא דבי רב הוה מקדים וקא משי ידיה ובריך ומתני לן פרקין.,מאי מברך א"ר יהודה אמר שמואל אשר קדשנו במצותיו וצונו לעסוק בדברי תורה,ור\' יוחנן מסיים בה הכי הערב נא ה\' אלהינו את דברי תורתך בפינו ובפיפיות עמך בית ישראל ונהיה אנחנו וצאצאינו וצאצאי עמך בית ישראל כלנו יודעי שמך ועוסקי תורתך ברוך אתה ה\' המלמד תורה לעמו ישראל,ורב המנונא אמר אשר בחר בנו מכל העמים ונתן לנו את תורתו ברוך אתה ה\' נותן התורה אמר רב המנונא זו היא מעולה שבברכות,הלכך לימרינהו לכולהו:,תנן התם אמר להם הממונה ברכו ברכה אחת והם ברכו וקראו עשרת הדברות שמע והיה אם שמוע ויאמר וברכו את העם ג\' ברכות אמת ויציב ועבודה וברכת כהנים ובשבת מוסיפין ברכה אחת למשמר היוצא,מאי ברכה אחת כי הא דרבי אבא ור\' יוסי בר אבא אקלעו לההוא אתרא בעו מנייהו מאי ברכה אחת לא הוה בידייהו ואתו שיילוהו לרב מתנה לא הוה בידיה אתו שיילוהו לרב יהודה אמר להו הכי אמר שמואל אהבה רבה,ואמר רבי זריקא אמר רבי אמי א"ר שמעון בן לקיש יוצר אור כי אתא רב יצחק בר יוסף אמר הא דרבי זריקא לאו בפירוש אתמר אלא מכללא אתמר דאמר ר\' זריקא א"ר אמי אמר ר\' שמעון בן לקיש זאת אומרת ברכות אין מעכבות זו את זו,אי אמרת בשלמא יוצר אור הוו אמרי היינו דברכות אין מעכבות זו את זו דלא קא אמרי אהבה רבה'' None | 11b “Who forms light and creates darkness, Who makes peace and creates evil, I am the Lord Who does all these things” (Isaiah 45:7).,With regard to this formula of the blessing, the Gemara asks: Let him say the following formula instead: Who forms light and creates brightness, so as not to mention darkness, which has negative connotations.,The Gemara answers: We say the blessing as the verse is written in the Bible and do not alter the formula that appears in the verse.,The Gemara strongly objects: But if so, what about the continuation of the verse: “Who makes peace and creates evil”? Do we say this blessing as it is written in the Bible? Rather, it is written evil and we euphemistically recite the blessing all things to avoid mention of evil. Here, too, let us euphemistically say brightness instead of darkness.,Rather, Rava said: The reason we recite: “Who creates darkness” is in order to mention the attribute of day at night and the attribute of night during the day, and thereby unify day and night as different parts of a single entity.,The Gemara continues and asks: Granted, the attribute of night is mentioned during the day, as we say: Who forms light and creates darkness, but where do you find the attribute of day mentioned at night? In the blessing over the radiant lights recited at night there is no mention of “Who forms light.”,Abaye said: Nevertheless, the attribute of day is mentioned at night in the words: Rolling away light before the darkness and darkness before the light.,The Gemara asks: And what is the formula of the other blessing recited before Shema? Rav Yehuda said in the name of Shmuel: An abounding love ahava rabba. And Rabbi Elazar instructed his son, Rabbi Pedat, to also say: An abounding love.,That was also taught in a baraita: One does not recite: An eternal love ahavat olam; rather, one recites: An abounding love. And the Rabbis say that one recites: An eternal love, and so it says: “And an eternal love I have loved you, therefore I have drawn you with kindness” (Jeremiah 31:2).,The blessing: An abounding love, is about God’s love for us and includes praise for His giving us the Torah. Therefore, Rav Yehuda said that Shmuel said: One who arose to study, until he recites Shema he must recite a special blessing over the Torah. If he already recited Shema he need not recite that blessing, as he has exempted himself by reciting the blessing of: An abounding love, which includes the components of the blessing over the Torah.,Having mentioned the blessing recited over Torah, the Gemara focuses on a dispute over what constitutes Torah in terms of requiring a blessing. Rav Huna said: For the study of Bible, one must recite a blessing, as it is the word of God, and for halakhic midrash, the derivation of halakhot from verses, one need not recite a blessing.,And Rabbi Elazar said: For Bible and midrash, which includes halakhot derived from verses themselves, one must recite a blessing; for Mishna, which is only comprised of halakhic rulings issued by the Sages, one need not recite a blessing.,And Rabbi Yoḥa said: Even for Mishna, which includes final, binding halakhic rulings, one must recite a blessing as well, but for Talmud, which comprises a study of the Mishna and the rationales for its rulings, one need not recite a blessing.,And Rava said: Even for Talmud, which is the means to analyze the significance of the halakhot, and is the only form of Torah study that leads one to its true meaning, one must recite a blessing.,This statement is supported by the practical halakha derived from observation of Rav’s practice. His student, Rav Ḥiyya bar Ashi, said: Many times I stood before Rav to study our chapter in the Sifra, also known as Torat Kohanim, the halakhic midrash on Leviticus, of the school of Rav, and I saw that Rav would first wash his hands, then recite a blessing, and only then he would teach us our chapter. This demonstrates that even before their study of Torat Kohanim, which, due to Rav’s explanation of the reasons behind the halakhot, was the equivalent of studying Talmud, one must recite a blessing.,The Gemara clarifies: What formula of blessings does he recite? There is a dispute over the formula of the blessings as well. Rav Yehuda said that Shmuel said: The formula of this blessing is like the standard formula for blessings recited over other mitzvot: Blessed are You, Lord our God, King of the universe, Who sanctified us with his mitzvot and commanded us to engage in matters of Torah.,And Rabbi Yoḥa concludes the blessing by adding the following: Lord our God, make the words of Your Torah sweet in our mouths and in the mouths of Your people, the house of Israel, so that we and our descendants and the descendants of Your people, the house of Israel, may be those who know Your name and engage in Your Torah. Blessed are You, Lord, Who teaches Torah to His people Israel.,And Rav Hamnuna said an additional formula: Who has chosen us from all the peoples and given us His Torah. Blessed are You, Lord, Giver of the Torah. With regard to this formula, Rav Hamnuna said: This concise blessing is the most outstanding of all the blessings over the Torah, as it combines thanks to God for giving us the Torah as well as acclaim for the Torah and for Israel.,Since several formulas for the blessing over Torah were suggested, each with its own distinct advantage, the Gemara concludes: Therefore, let us recite them all as blessings over the Torah.,The Gemara returns to dealing with the blessings that accompany Shema, and describes the practice in the Temple. We learned there, in a mishna in tractate Tamid: In the morning the deputy High Priest appointed to oversee activity in the Temple, said to the priests who were members of the priestly watch mishmar on duty that week: Recite a single blessing. The members of the priestly watch recited a blessing, and read the Ten Commandments, Shema, VeHaya im Shamoa and VaYomer, the standard recitation of Shema. Additionally, they blessed the people with three blessings. These blessings were: True and Firm, the blessing of redemption recited after Shema; Avoda, service, the special blessing recited over God’s acceptance of the sacrifices with favor, similar to the blessing of Temple Service recited in the Amida prayer; and the priestly benediction, recited in the form of a prayer without the outstretched hands that usually accompany that blessing (Tosafot). And on Shabbat one blessing is added to bless the outgoing priestly watch, as the watch serving in the Temple was replaced on Shabbat.,Certain details in this mishna are not sufficiently clear. First, what is the single blessing that the deputy High Priest instructed the guards to recite? The Gemara relates: It is like the incident where Rabbi Abba and Rabbi Yosei bar Abba happened to visit a certain unnamed place, and the people there asked them: What is the single blessing mentioned in the mishna? They did not have an answer readily available. So they came and asked Rav Mattana, and he too did not have an answer readily available. They came and asked Rav Yehuda, and he told them: Shmuel said as follows: An abounding love is the single blessing recited by the priestly watch.,Rabbi Zerika said that Rabbi Ami said that Rabbi Shimon ben Lakish said a different answer: This single blessing is: Who creates light. That was how Rabbi Shimon ben Lakish’s statement was received in Babylonia, yet when Rav Yitzḥak bar Yosef came from Eretz Yisrael to Babylonia, he said that this halakha was not a direct quote of a statement by Rabbi Shimon ben Lakish. That which Rabbi Zerika said was not stated explicitly by Rabbi Shimon ben Lakish, but rather it was inferred from another statement. As Rabbi Zerika said that Rabbi Ami said that Rabbi Shimon ben Lakish said: From the expression: Recite a single blessing, in the mishna in tractate Tamid, it follows that failure to recite one of the blessings recited before Shema does not prevent one from reciting the other. This means that if only one of the blessings was recited, the obligation to recite that blessing was fulfilled, as the two blessings are not mutually dependent.,The conclusion was drawn from Rabbi Shimon ben Lakish’s statement that he held that the single blessing recited was: Who creates light. The considerations that led the Sages to that conclusion were: Granted, if you say that they would recite: Who creates light, then the conclusion of Reish Lakish, that failure to recite one of the blessings recited before Shema does not prevent one from reciting the other, is understandable, as they recited: Who creates light, and did not recite: An abounding love, and they nonetheless fulfilled their obligation.'' None |
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11. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • 2 Baruch • 3 Baruch • Abimelech/Ebed-melech, Baruch, identified with • Apocrypha and Pseudepigrapha, 2 Baruch • Baruch • Post-70 setting of 4 Baruch • Short recension of 4 Baruch
Found in books: Allison (2018), 4 Baruch, 95, 160, 378; Bickart (2022), The Scholastic Culture of the Babylonian Talmud, 55; Gera (2014), Judith, 17; Hayes (2022), The Literature of the Sages: A Re-Visioning, 289
| 14b מורד במלכות הוא ולא צריך למידייניה אמרה לו עדיין שאול קיים ולא יצא טבעך בעולם אמר לה (שמואל א כה, לג) ברוך טעמך וברוכה את אשר כליתני היום הזה מבא בדמים,דמים תרתי משמע אלא מלמד שגילתה את שוקה והלך לאורה ג' פרסאות אמר לה השמיעי לי אמרה לו (שמואל א כה, לא) לא תהיה זאת לך לפוקה זאת מכלל דאיכא אחריתי ומאי ניהו מעשה דבת שבע ומסקנא הכי הואי,(שמואל א כה, כט) והיתה נפש אדוני צרורה בצרור החיים כי הוות מיפטרא מיניה אמרה ליה (שמואל א כה, לא) והטיב ה' לאדוני וזכרת את אמתך,אמר רב נחמן היינו דאמרי אינשי איתתא בהדי שותא פילכא איכא דאמרי שפיל ואזיל בר אווזא ועינוהי מיטייפי,חולדה דכתיב (מלכים ב כב, יד) וילך חלקיהו הכהן ואחיקם ועכבור וגו' ובמקום דקאי ירמיה היכי מתנביא איהי אמרי בי רב משמיה דרב חולדה קרובת ירמיה היתה ולא הוה מקפיד עליה,ויאשיה גופיה היכי שביק ירמיה ומשדר לגבה אמרי דבי רבי שילא מפני שהנשים רחמניות הן,ר' יוחנן אמר ירמיה לא הוה התם שהלך להחזיר עשרת השבטים ומנלן דאהדור דכתיב (יחזקאל ז, יג) כי המוכר אל הממכר לא ישוב אפשר יובל בטל ונביא מתנבא עליו שיבטל אלא מלמד שירמיה החזירן,ויאשיהו בן אמון מלך עליהן דכתיב (מלכים ב כג, יז) ויאמר מה הציון הלז אשר אני רואה ויאמרו אליו אנשי העיר הקבר איש האלהים אשר בא מיהודה ויקרא את הדברים האלה אשר עשית על המזבח בבית אל וכי מה טיבו של יאשיהו על המזבח בבית אל אלא מלמד שיאשיהו מלך עליהן רב נחמן אמר מהכא (הושע ו, יא) גם יהודה שת קציר לך בשובי שבות עמי,אסתר דכתיב (אסתר ה, א) ויהי ביום השלישי ותלבש אסתר מלכות בגדי מלכות מיבעי ליה אלא שלבשתה רוח הקדש כתיב הכא ותלבש וכתיב התם (דברי הימים א יב, יט) ורוח לבשה את עמשי וגו',אמר רב נחמן לא יאה יהירותא לנשי תרתי נשי יהירן הויין וסניין שמייהו חדא שמה זיבורתא וחדא שמה כרכושתא זיבורתא כתיב בה (שופטים ד, ו) ותשלח ותקרא לברק ואילו איהי לא אזלה לגביה כרכושתא כתיב בה (מלכים ב כב, טו) אמרו לאיש ולא אמרה אמרו למלך,אמר רב נחמן חולדה מבני בניו של יהושע היתה כתיב הכא (מלכים ב כב, יד) בן חרחס וכתיב התם (שופטים ב,ט) בתמנת חרס,איתיביה רב עינא סבא לרב נחמן שמונה נביאים והם כהנים יצאו מרחב הזונה ואלו הן נריה ברוך ושריה מחסיה ירמיה חלקיה חנמאל ושלום רבי יהודה אומר אף חולדה הנביאה מבני בניה של רחב הזונה היתה כתיב הכא בן תקוה (מלכים ב כב, יד) וכתיב התם (יהושע ב, יח) את תקות חוט השני,אמר ליה עינא סבא ואמרי לה פתיא אוכמא מיני ומינך תסתיים שמעתא דאיגיירא ונסבה יהושע ומי הוו ליה זרעא ליהושע והכתיב (דברי הימים א ז, כז) נון בנו יהושע בנו בני לא הוו ליה בנתן הוו ליה"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' "' None | 14b Nabal, your husband, is a rebel against the throne, as David had already been anointed as king by the prophet Samuel, and Nabal refused his orders. And therefore there is no need to try him, as a rebel is not accorded the ordinary prescriptions governing judicial proceedings. Abigail said to him: You lack the authority to act in this manner, as Saul is still alive. He is the king in actual practice, and your seal tivakha has not yet spread across the world, i.e., your kingship is not yet known to all. Therefore, you are not authorized to try someone for rebelling against the monarchy. David accepted her words and said to her: “And blessed be your discretion and blessed be you who have kept me this day from coming to bloodguiltiness damim” (I\xa0Samuel 25:33).,The Gemara asks: The plural term damim, literally, bloods, indicates two. Why did David not use the singular term dam? Rather, this teaches that Abigail revealed her thigh, and he lusted after her, and he went three parasangs by the fire of his desire for her, and said to her: Listen to me, i.e., listen to me and allow me to be intimate with you. Abigail then said to him: “Let this not be a stumbling block for you” (I\xa0Samuel 25:31). By inference, from the word “this,” it can be understood that there is someone else who will in fact be a stumbling block for him, and what is this referring to? The incident involving Bathsheba. And in the end this is what was, as indeed he stumbled with Bathsheba. This demonstrates that Abigail was a prophetess, as she knew that this would occur. This also explains why David blessed Abigail for keeping him from being responsible for two incidents involving blood that day: Abigail’s menstrual blood and the shedding of Nabal’s blood.,Apropos Abigail, the Gemara explains additional details in the story. Abigail said to David: “Yet the soul of my lord shall be bound in the bond of life with the Lord your God” (I\xa0Samuel 25:29), and when she parted from him she said to him: “And when the Lord shall have dealt well with my lord, and you shall remember your handmaid” (I\xa0Samuel 25:31).,Rav Naḥman said that this explains the folk saying that people say: While a woman is engaged in conversation she also holds the spindle, i.e., while a woman is engaged in one activity she is already taking steps with regard to another. Abigail came to David in order to save her husband Nabal, but at the same time she indicates that if her husband dies, David should remember her and marry her. And indeed, after Nabal’s death David took Abigail for his wife. Some say that Rav Naḥman referred to a different saying: The goose stoops its head as it goes along, but its eyes look on from afar to find what it is looking for. So too, Abigail acted in similar fashion.,Huldah was a prophetess, as it is written: “So Hilkiah the priest and Ahikam and Achbor and Shaphan and Asaiah went to Huldah the prophetess” (II\xa0Kings 22:14) as emissaries of King Josiah. The Gemara asks: But if Jeremiah was found there, how could she prophesy? Out of respect for Jeremiah, who was her superior, it would have been fitting that she not prophesy in his presence. The Sages of the school of Rav say in the name of Rav: Huldah was a close relative of Jeremiah, and he did not object to her prophesying in his presence.,The Gemara asks: But how could Josiah himself ignore Jeremiah and send emissaries to Huldah? The Sages of the school of Rabbi Sheila say: Because women are more compassionate, and he hoped that what she would tell them would not be overly harsh.,Rabbi Yoḥa said a different answer: Jeremiah was not there at the time, because he went to bring back the ten tribes from their exile. And from where do we derive that he brought them back? As it is written: “For the seller shall not return to that which he has sold” (Ezekiel 7:13), i.e., Ezekiel prophesied that in the future the Jubilee Year would no longer be in effect. Now is it possible that the Jubilee had already been annulled? The halakhot of the Jubilee Year apply only when all of the tribes of Israel are settled in their respective places, which could not have happened since the exile of the ten tribes more than a century earlier, but the prophet is prophesying that it will cease only in the future. Rather, this teaches that Jeremiah brought back the ten tribes from their exile.,And Josiah the son of Amon ruled over the ten tribes, as it is written: “Then he said: What monument is that which I see? And the men of the city told him, It is the tomb of the man of God who came from Judah and proclaimed these things that you have done against the altar of Bethel” (II\xa0Kings 23:17). Now what connection did Josiah, king of Judea, have with the altar at Bethel, a city in the kingdom of Israel? Rather, this teaches that Josiah ruled over the ten tribes of Israel. Rav Naḥman said: Proof that the tribes returned may be adduced from the verse here: “Also, O Judah, there is a harvest appointed for you, when I would return the captivity of My people” (Hosea\xa06:11), which indicates that they returned to their places.,Esther was also a prophetess, as it is written: “And it came to pass on the third day that Esther clothed herself in royalty” (Esther 5:1). It should have said: Esther clothed herself in royal garments. Rather, this alludes to the fact that she clothed herself with a divine spirit of inspiration. It is written here: “And she clothed herself,” and it is written elsewhere: “And the spirit clothed Amasai” (I\xa0Chronicles 12:19). Just as there the reference is to being enclothed by a spirit, so too Esther was enclothed by a spirit of divine inspiration.,An additional point is mentioned with regard to the prophetesses. Rav Naḥman said: Haughtiness is not befitting a woman. And a proof to this is that there were two haughty women, whose names were identical to the names of loathsome creatures. One, Deborah, was called a hornet, as her Hebrew name, Devorah, means hornet; and one, Huldah, was called a marten, as her name is the Hebrew term for that creature. From where is it known that they were haughty? With regard to Deborah, the hornet, it is written: “And she sent and called Barak” (Judges 4:6), but she herself did not go to him. And with regard to Huldah, the marten, it is written: “Say to the man that sent you to me” (II\xa0Kings 22:15), but she did not say: Say to the king.,Furthermore, Rav Naḥman said: Huldah was a descendant of Joshua. An allusion to this is written here: “Huldah the prophetess, the wife of Shallum, the son of Tikvah, the son of Harhas ḥarḥas” (II\xa0Kings 22:14), and it says elsewhere with regard to Joshua: “And they buried him in the border of his inheritance in Timnath-heres ḥeres” (Judges\xa02:9), therefore intimating that there is a certain connection between them.,Rav Eina the Elder raised an objection from a baraita to Rav Naḥman’s teaching. The baraita indicates that Huldah was in fact a descendant of Rahab, and seemingly not of Joshua: Eight prophets, who were also priests, descended from Rahab the prostitute, and they are: Neriah; his son Baruch; Seraiah; Mahseiah; Jeremiah; his father, Hilkiah; Jeremiah’s cousin Hanamel; and Hanamel’s father, Shallum. Rabbi Yehuda said: So too, Huldah the prophetess was a descendant of Rahab the prostitute, as it is written here with regard to Huldah: “The son of Tikvah,” and it is written elsewhere in reference to Rahab’s escape from the destruction of Jericho: “This cord of tikvat scarlet thread” (Joshua\xa02:18).,Rav Naḥman responded to Eina the Elder and said to him: Eina the Elder, and some say that he said to him: Blackened pot, i.e., my colleague in Torah, who has toiled and blackened his face in Torah study, from me and from you the matter may be concluded, i.e., the explanation lies in a combination of our two statements. For Rahab converted and married Joshua, and therefore Huldah descended from both Joshua and Rahab. The Gemara raises a difficulty: But did Joshua have any descendants? But isn’t it written in the genealogical list of the tribe of Ephraim: “Nun his son, Joshua his son” (I\xa0Chronicles 7:27)? The listing does not continue any further, implying that Joshua had no sons. The Gemara answers: Indeed, he did not have sons, but he did have daughters.'16b he himself should stumble by showing favoritism to Benjamin? As Rava bar Meḥaseyya said that Rav Ḥama bar Gurya said that Rav said: Due to the weight of two sela of fine wool that Jacob gave to Joseph, which he added to what he gave Joseph beyond what he gave the rest of his brothers, as he made him his special coat, the story progressed and our forefathers went down to Egypt. How then could Joseph have displayed similar favoritism toward Benjamin? Rabbi Binyamin bar Yefet said: He was not showing favoritism. Rather, he intimated to him that a descendant was destined to issue from him who would go out from the presence of the king wearing five royal garments, as it is stated: “And Mordecai went forth from the presence of the king in royal apparel of sky blue 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: “And he fell on his brother Benjamin’s neck tzavarei and wept” (Genesis 45:14). The wording of the verse gives rise to a question, as the word tzavarei is plural, meaning necks: How many necks did Benjamin have, such that the verse should use the plural tzavarei rather than the singular tzavar? Rabbi Elazar said: This intimates that Joseph cried over the two Temples that were destined to be in the tribal territory of Benjamin and were destined to be destroyed. The same verse continues: “And Benjamin wept on his neck” (Genesis 45:14); he cried over the tabernacle of Shiloh that was destined to be in the tribal territory of Joseph and was destined to be destroyed.,The verse states: “And behold, your eyes see, and the eyes of my brother Benjamin” (Genesis 45:12). Rabbi Elazar said: Joseph said to his brothers as follows: Just as I certainly harbor no resentment in my heart toward my brother Benjamin, for he was not even present when I was sold, so too, I harbor no resentment toward you. The verse continues: “That it is my mouth ki fi that speaks to you” (Genesis 45:12), i.e., As my mouth kefi is, so is my heart.,The verse states: “And to his father he sent after this manner ten donkeys laden with the good things of Egypt” (Genesis 45:23). The Gemara asks: What are “the good things of Egypt” that are mentioned but not specified here? Rabbi Binyamin bar Yefet said that Rabbi Elazar said: He sent him aged wine, which the elderly find pleasing.,Following Jacob’s death, it states concerning Joseph: “And his brothers even went and fell down before him” (Genesis 50:18). Rabbi Binyamin bar Yefet said that Rabbi Elazar said: This explains the folk saying that people say: When the fox is in its hour, bow down to it, 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 a fox? What, was he inferior to his brothers such that in relation to them you call him a fox? Rather, if such a statement was stated, it was stated as follows, not in connection with this verse, but rather in connection with a different verse. The verse states: “And Israel bowed himself upon the head of the bed” (Genesis 47:31). With regard to this, Rabbi Binyamin bar Yefet said that Rabbi Elazar said: When the fox is in its hour, bow down to it, 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: “And he comforted them and spoke to their hearts” (Genesis 50:21). Rabbi Binyamin bar Yefet said that Rabbi Elazar said: This teaches that he spoke to them words that are acceptable to the heart, and alleviated their fears. This is what he said: If ten lights could not put out one light, as all of you were unable to do me harm, how can one light put out ten lights?,§ The Gemara returns to its explanation of the Megilla. The verse states: “The Jews had light and gladness, and joy and honor” (Esther 8:16). Rav Yehuda said: “Light”; this is referring to the Torah that they once again studied. And similarly it says: “For the mitzva is a lamp and the Torah is light” (Proverbs 6:23). “Gladness” simḥa; this is referring to the Festivals that they once again observed. And similarly it says: “And you shall be glad vesamakhta on your Festival” (Deuteronomy 16:14). “Joy” sasson; this is referring to circumcision, as they once again circumcised their sons. And similarly it says: “I rejoice sas at Your word” (Psalms 119:162), which the Sages understood as referring to David’s rejoicing over the mitzva of circumcision.,“Honor”; this is referring to phylacteries, which they once again donned. 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” (Deuteronomy\xa028:10). And it was taught in a baraita: Rabbi Eliezer the Great said: This is referring to the phylacteries worn on the head. 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. And Parshandatha…and Vaizatha, the ten sons of Haman” (Esther 9:6–10). Rav Adda from Jaffa said: When reading the Megilla, the names of the ten sons of Haman and the word “ten” must be said in one breath. What is the reason for this? It is that their souls all departed together. Rabbi Yoḥa said: The letter vav in the name “Vaizatha” is a lengthened vav and must be elongated as a pole, like a steering oar of a ship liberot. What is the reason for this? To indicate that they were all hanged on one pole.,Rabbi Ḥanina bar Pappa said that Rabbi Sheila, a man of the village of Timarta, interpreted a verse homiletically: All of the songs in the Bible are written in the form of a half brick arranged upon a whole brick and a whole brick arranged upon a half brick, 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. This is the principle for all songs in the Bible except for this song, referring to the list of Haman’s sons, and the song listing the kings of Canaan who were defeated by Joshua. These two songs are written in the form of a half brick arranged upon a half brick and a whole brick arranged upon a whole brick, i.e., one stitch of text over another, and one blank space over another. What is the reason that these two songs are written in this anomalous fashion? So that they should never rise from their downfall. Just as a wall that is built in this manner will not stand, so too, these individuals should have no resurgence.,The verse states: “And the king said to Esther the queen: The Jews have slain and destroyed five hundred men in Shushan the capital, 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). Rabbi Abbahu said: This teaches that an angel came and slapped him on his mouth, 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: “But when she came before the king, he said with a letter” (Esther 9:25). Why does it say: “He said”? It should have said: “She said,” as it was Esther who changed the decree. Rabbi Yoḥa said: She said to Ahasuerus: Let it be said by word of mouth, indicating that that which is written in the letter should also be ordered verbally.,With regard to what is stated: “Words of peace and truth” (Esther 9:30), Rabbi Tanḥum said, and some say that Rabbi Asi said: This teaches that a Megilla scroll requires scoring, i.e., that the lines for the text must be scored onto the parchment, as the Torah itself, i.e., as is done in a Torah scroll.,The verses say: “The matters of the fasts and their cry. And the decree of Esther confirmed these matters of Purim” (Esther 9:31–32). The Gemara asks: Should we say that “the decree of Esther” indeed confirmed these matters of Purim, but “the matters of the fasts” did not? But didn’t the fasts also contribute to the miracle? Rabbi Yoḥa said: These two verses, “The matters of the fasts and their cry. And the decree of Esther confirmed these matters of Purim,” should be read as one.,The verse states: “For Mordecai the Jew was second to the king Ahasuerus, and great among the Jews, and accepted by the majority of his brethren” (Esther 10:3). The Gemara comments: The verse indicates that Mordecai was accepted only “By the majority of his brethren,” but not by all his brethren. This teaches that some members of the Sanhedrin parted from him, 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.,Rav Yosef said: Studying Torah is greater than saving lives, as initially, when listing the Jewish leaders who came to Eretz Yisrael, Mordecai was mentioned after four other people, but at the end he was listed after five. 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: At first it is written: “Who came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan” (Ezra 2:2); but in the end in a later list it is written: “Who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahmani, Mordecai, Bilshan” (Nehemiah 7:7).,Rav said, and some say that Rav Shmuel bar Marta said: Studying Torah is greater and more important than building the Temple. A proof of this is that for as long as Baruch ben Neriah was alive in Babylonia, Ezra, who was his disciple, did not leave him and go up to Eretz Yisrael to build the Temple.,Rabba said that Rav Yitzḥak bar Shmuel bar Marta said: Studying Torah is greater and more important than honoring one’s father and mother, and a proof of this is that for all those years that our father Jacob spent in the house of Eber and studied Torah there he was not punished for having neglected to fulfill the mitzva of honoring one’s parents. As the Master said: ' None |
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12. Babylonian Talmud, Avodah Zarah, None
Tagged with subjects: • Bokser, Baruch Micah
Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 188; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 188
11b המנשר פרסותיה מן הארכובה ולמטה תרגמא רב פפא בעגלה המושכת בקרון:,יום תגלחת זקנו: איבעיא להו היכי קתני יום תגלחת זקנו והנחת בלוריתו או דלמא יום תגלחת זקנו והעברת בלוריתו ת"ש דתני\' תרוייהו יום תגלחת זקנו והנחת בלוריתו יום תגלחת זקנו והעברת בלוריתו,אמר רב יהודה אמר שמואל עוד אחרת יש להם ברומי אחת לשבעים שנה מביאין אדם שלם ומרכיבין אותו על אדם חיגר ומלבישין אותו בגדי אדם הראשון ומניחין לו בראשו קרקיפלו של רבי ישמעאל,ותלו ליה בצואריה מתקל ר\' זוזא דפיזא ומחפין את השווקים באינך ומכריזין לפניו סך קירי פלסתר אחוה דמרנא זייפנא דחמי חמי ודלא חמי לא חמי מאי אהני לרמאה ברמאותיה ולזייפנא בזייפנותיה ומסיימין בה הכי ווי לדין כד יקום דין,אמר רב אשי הכשילן פיהם לרשעים אי אמרו זייפנא אחוה דמרנא כדקאמרי השתא דאמרי דמרנא זייפנא מרנא גופיה זייפנא הוא,ותנא דידן מ"ט לא קחשיב לה להאי דאיתא בכל שתא ושתא קחשיב דליתא בכל שתא ושתא לא קחשיב,הני דרומאי ודפרסאי מאי מוטרדי וטוריסקי מוהרנקי ומוהרין הני דפרסאי ודרומאי דבבלאי מאי מוהרנקי ואקניתי\' בחנוני ועשר באדר,אמר רב חנן בר רב חסדא אמר רב ואמרי לה א"ר חנן בר רבא אמר רב חמשה בתי עבודת כוכבים קבועין הן אלו הן בית בל בבבל בית נבו בכורסי תרעתא שבמפג צריפא שבאשקלון נשרא שבערביא כי אתא רב דימי הוסיפו עליהן יריד שבעין בכי נדבכה שבעכו איכא דאמרי נתברא שבעכו רב דימי מנהרדעא מתני איפכא יריד שבעכו נדבכה שבעין בכי,א"ל רב חנן בר רב חסדא לרב חסדא מאי קבועין הן א"ל הכי אמר אבוה דאימך קבועין הן לעולם תדירא כולה שתא פלחי להו,אמר שמואל בגולה אינו אסור אלא יום אידם בלבד ויום אידם נמי מי אסיר והא רב יהודה שרא ליה לרב ברונא לזבוני חמרא ולרב גידל לזבוני חיטין בחגתא דטייעי שאני חגתא דטייעי דלא קביעא:,| 11b One who cuts the hooves of the animal, severing the legs from the knee and below, does not render the animal a tereifa. It is evident from the baraita, which discusses the cases in which an animal is rendered a tereifa and is therefore unfit to eat, that it is discussing kosher animals. The Gemara answers: Rav Pappa interpreted the baraita as referring to the calf that pulls the king’s coach, a kosher animal of which the king made use.,§ The mishna teaches: The day of shaving his, i.e., the gentile’s, beard and his locks. A dilemma was raised before the Sages: What is the mishna teaching here? Is it referring to the day of shaving his beard and head, when he cuts the hair of his head and as a result his long locks at the back of his head are left as a form of idol worship? Or perhaps the mishna is speaking of the day of shaving his beard and removing his locks, which are removed some time after they were left on the head? The Gemara responds: Come and hear an answer, as both opinions are taught in baraitot: One baraita mentions the day of shaving his beard and head when his long locks at the back of his head are left, whereas a different baraita specifies the day of shaving his beard and removing his locks.,The Gemara continues to discuss Roman festivals. Rav Yehuda says that Shmuel says: They have another festival in Rome: Once every seventy years they bring a man who is whole and free from any defect and have him ride on a lame man, to symbolize the healthy Esau ruling over Jacob, who walked with a limp after his fight with the angel. And they dress him in the garments of Adam the first man and place on his head the scalp karkifelo of Rabbi Yishmael, which the Romans flayed when they executed him.,And they hang gold on his neck weighing two hundred dinars, and cover the markets with onyx, and announce before him: The calculation sakh of the master kiri Jacob with regard to the time of the redemption is fraudulent plaster; the brother of our master, i.e., Esau, a forger. They further announce: One who witnesses this festival witnesses it, and whoever does not witness it will not witness it ever, as it was celebrated only once every seventy years. What purpose does deceit serve for the deceiver, and forgery for the forger? And they conclude in this fashion: Woe unto this one, Esau, when that one, Jacob, will arise, as this will cause Esau’s downfall.,Rav Ashi says: The mouths of these wicked people have caused their downfall. Had they said: A forger is the brother of our master, their claim would be interpreted as they say and wish to be understood. Now that they say: The brother of our master, a forger; they can be understood as saying: It is our master himself who is the forger.,The Gemara asks: And what is the reason that the tanna of our mishna does not count this festival in his list of gentile festivals? The Gemara answers: The tanna of the mishna counts those festivals that occur each and every year, and he does not count those festivals that do not occur each and every year.,The Gemara comments: Those festivals enumerated in the mishna are the festivals of the Romans. The Gemara asks: And what are the idolatrous festivals of the Persians? The Gemara answers: Mutredei and Turyaskei, Moharnekei and Moharin. The Gemara asks: Those are the festivals of the Persians and the Romans, and what are the festivals of the Babylonians? The Gemara answers: Moharnekei and Akenitei, Beḥanunei and the tenth of Adar.,§ Rav Ḥa bar Rav Ḥisda says that Rav says, and some say that it was Rav Ḥa bar Rava who says that Rav says: There are five established temples of idol worship, and they are: The temple of Bel in Babylonia; the temple of Nebo in the city of Khursei; the temple of Tirata, which is located in the city of Mapag; Tzerifa, which is located in Ashkelon; and Nashra, which is located in Arabia. When Rav Dimi came from Eretz Yisrael to Babylonia, he said: The Sages added to these places the marketplace that is located in Ein Bekhi and Nadbekha, which is located in Akko. There are those who say that Rav Dimi was referring to Natbera that is located in Akko. Rav Dimi from Neharde’a teaches the opposite, that it is the marketplace that is located in Akko, and Nadbekha that is located in Ein Bekhi.,Rav Ḥa bar Rav Ḥisda said to Rav Ḥisda: What does it mean that these temples of idol worship are established? Rav Ḥisda said to him: This is what your mother’s father, Rav Ḥa bar Rava, said: In contrast to festivals, which last for one or several days, they are always fixed as the site of idol worship, as constantly, all year round, worship takes place there.,§ Shmuel says: The halakha is that in the Diaspora, engaging in business with gentiles is prohibited only on the day of their festival itself, not during the days preceding and following the festival. Since Jews live among the gentiles, they are unable to refrain from engaging in business with them for such an extended period. The Gemara asks: And is it prohibited even on their festival day itself? But didn’t Rav Yehuda permit Rav Beruna to sell wine to gentiles, and permitted Rav Giddel to sell wheat, on the festival of the Arab merchants? The Gemara answers: The festival of the Arab merchants is different, as it does not have a fixed time, and therefore the Sages did not include it in the prohibition.,a city in which there is active idol worship, it is permitted to engage in business transactions with gentiles who live outside of the city. If the idol worship is outside the city, it is permitted to engage in business within the city. What is the halakha with regard to traveling there, a place where a pagan festival is being celebrated? When the road is designated only for that place, it is prohibited to use the road, as onlookers will assume that the traveler intends to join the festival. But if one were able to travel on it to arrive at another place, it is permitted to use the road to reach the place that is observing the festival.,What are the circumstances that determine whether a place is sufficiently far from a city to be considered outside of it? Rabbi Shimon ben Lakish says in the name of Rabbi Ḥanina: A place that is far enough away is, for example, the bazaar atluza of Gaza, which is located outside the city walls. And some say that Rabbi Shimon ben Lakish asked Rabbi Ḥanina about this issue: What is the halakha with regard to the bazaar of Gaza? May one conduct business there on the day of a festival celebrated in Gaza? Rabbi Ḥanina said to him: Did you never in your lifetime travel to Tyre and see a Jew and a gentile'' None | |
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13. None, None, nan
Tagged with subjects: • 2 Baruch • Apocrypha and Pseudepigrapha, 2 Baruch • Post-70 setting of 4 Baruch
Found in books: Allison (2018), 4 Baruch, 34, 55, 134; Hayes (2022), The Literature of the Sages: A Re-Visioning, 290
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