1. Hebrew Bible, Deuteronomy, 30.3, 33.13, 33.29 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 114, 151, 152, 352| 30.3. וְשָׁב יְהוָה אֱלֹהֶיךָ אֶת־שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב וְקִבֶּצְךָ מִכָּל־הָעַמִּים אֲשֶׁר הֱפִיצְךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃ 33.13. וּלְיוֹסֵף אָמַר מְבֹרֶכֶת יְהֹוָה אַרְצוֹ מִמֶּגֶד שָׁמַיִם מִטָּל וּמִתְּהוֹם רֹבֶצֶת תָּחַת׃ 33.29. אַשְׁרֶיךָ יִשְׂרָאֵל מִי כָמוֹךָ עַם נוֹשַׁע בַּיהוָה מָגֵן עֶזְרֶךָ וַאֲשֶׁר־חֶרֶב גַּאֲוָתֶךָ וְיִכָּחֲשׁוּ אֹיְבֶיךָ לָךְ וְאַתָּה עַל־בָּמוֹתֵימוֹ תִדְרֹךְ׃ | 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. 33.13. And of Joseph he said: Blessed of the LORD be his land; For the precious things of heaven, for the dew, And for the deep that coucheth beneath, 33.29. Happy art thou, O Israel, who is like unto thee? A people saved by the LORD, The shield of thy help, And that is the sword of thy excellency! And thine enemies shall dwindle away before thee; And thou shalt tread upon their high places. |
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2. Hebrew Bible, Exodus, 1.14, 5.7-5.8, 5.16, 5.18-5.19, 14.30, 15.6, 19.5-19.6, 24.10, 25.2, 32.10-32.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 137, 151, 178, 349, 352, 355, 376| 1.14. וַיְמָרְרוּ אֶת־חַיֵּיהֶם בַּעֲבֹדָה קָשָׁה בְּחֹמֶר וּבִלְבֵנִים וּבְכָל־עֲבֹדָה בַּשָּׂדֶה אֵת כָּל־עֲבֹדָתָם אֲשֶׁר־עָבְדוּ בָהֶם בְּפָרֶךְ׃ 5.7. לֹא תֹאסִפוּן לָתֵת תֶּבֶן לָעָם לִלְבֹּן הַלְּבֵנִים כִּתְמוֹל שִׁלְשֹׁם הֵם יֵלְכוּ וְקֹשְׁשׁוּ לָהֶם תֶּבֶן׃ 5.8. וְאֶת־מַתְכֹּנֶת הַלְּבֵנִים אֲשֶׁר הֵם עֹשִׂים תְּמוֹל שִׁלְשֹׁם תָּשִׂימוּ עֲלֵיהֶם לֹא תִגְרְעוּ מִמֶּנּוּ כִּי־נִרְפִּים הֵם עַל־כֵּן הֵם צֹעֲקִים לֵאמֹר נֵלְכָה נִזְבְּחָה לֵאלֹהֵינוּ׃ 5.16. תֶּבֶן אֵין נִתָּן לַעֲבָדֶיךָ וּלְבֵנִים אֹמְרִים לָנוּ עֲשׂוּ וְהִנֵּה עֲבָדֶיךָ מֻכִּים וְחָטָאת עַמֶּךָ׃ 5.18. וְעַתָּה לְכוּ עִבְדוּ וְתֶבֶן לֹא־יִנָּתֵן לָכֶם וְתֹכֶן לְבֵנִים תִּתֵּנּוּ׃ 5.19. וַיִּרְאוּ שֹׁטְרֵי בְנֵי־יִשְׂרָאֵל אֹתָם בְּרָע לֵאמֹר לֹא־תִגְרְעוּ מִלִּבְנֵיכֶם דְּבַר־יוֹם בְּיוֹמוֹ׃ 15.6. יְמִינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְהוָה תִּרְעַץ אוֹיֵב׃ 19.5. וְעַתָּה אִם־שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת־בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה מִכָּל־הָעַמִּים כִּי־לִי כָּל־הָאָרֶץ׃ 19.6. וְאַתֶּם תִּהְיוּ־לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל־בְּנֵי יִשְׂרָאֵל׃ 25.2. וְהָיוּ הַכְּרֻבִים פֹּרְשֵׂי כְנָפַיִם לְמַעְלָה סֹכְכִים בְּכַנְפֵיהֶם עַל־הַכַּפֹּרֶת וּפְנֵיהֶם אִישׁ אֶל־אָחִיו אֶל־הַכַּפֹּרֶת יִהְיוּ פְּנֵי הַכְּרֻבִים׃ 25.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְיִקְחוּ־לִי תְּרוּמָה מֵאֵת כָּל־אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ תִּקְחוּ אֶת־תְּרוּמָתִי׃ 32.11. וַיְחַל מֹשֶׁה אֶת־פְּנֵי יְהוָה אֱלֹהָיו וַיֹּאמֶר לָמָה יְהוָה יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ אֲשֶׁר הוֹצֵאתָ מֵאֶרֶץ מִצְרַיִם בְּכֹחַ גָּדוֹל וּבְיָד חֲזָקָה׃ | 1.14. And they made their lives bitter with hard service, in mortar and in brick, and in all manner of service in the field; in all their service, wherein they made them serve with rigour. 5.7. ’Ye shall no more give the people straw to make brick, as heretofore. Let them go and gather straw for themselves. 5.8. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish aught thereof; for they are idle; therefore they cry, saying: Let us go and sacrifice to our God. 5.16. There is no straw given unto thy servants, and they say to us: Make brick; and, behold, thy servants are beaten, but the fault is in thine own people.’ 5.18. Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks.’ 5.19. And the officers of the children of Israel did see that they were set on mischief, when they said: ‘Ye shall not diminish aught from your bricks, your daily task.’ 14.30. Thus the LORD saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea-shore. 15.6. Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy. 19.5. Now therefore, if ye will hearken unto My voice indeed, and keep My covet, then ye shall be Mine own treasure from among all peoples; for all the earth is Mine; 19.6. and ye shall be unto Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.’ 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. 25.2. ’Speak unto the children of Israel, that they take for Me an offering; of every man whose heart maketh him willing ye shall take My offering. 32.10. Now therefore let Me alone, that My wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation.’ 32.11. And Moses besought the LORD his God, and said: ‘LORD, why doth Thy wrath wax hot against Thy people, that Thou hast brought forth out of the land of Egypt with great power and with a mighty hand? |
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3. Hebrew Bible, Genesis, 1.6-1.7, 1.9, 1.21-1.22, 18.10, 28.20, 33.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 114, 116, 207, 342| 1.6. וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃ 1.7. וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃ 1.9. וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל־מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה וַיְהִי־כֵן׃ 1.21. וַיִּבְרָא אֱלֹהִים אֶת־הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל־נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל־עוֹף כָּנָף לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.22. וַיְבָרֶךְ אֹתָם אֱלֹהִים לֵאמֹר פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הַמַּיִם בַּיַּמִּים וְהָעוֹף יִרֶב בָּאָרֶץ׃ 33.18. וַיָּבֹא יַעֲקֹב שָׁלֵם עִיר שְׁכֶם אֲשֶׁר בְּאֶרֶץ כְּנַעַן בְּבֹאוֹ מִפַּדַּן אֲרָם וַיִּחַן אֶת־פְּנֵי הָעִיר׃ | 1.6. And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’ 1.7. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so. 1.9. And God said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear.’ And it was so. 1.21. And God created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and God saw that it was good. 1.22. And God blessed them, saying: ‘Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.’ 18.10. And He said: ‘I will certainly return unto thee when the season cometh round; and, lo, Sarah thy wife shall have a son.’ And Sarah heard in the tent door, which was behind him.— 28.20. And Jacob vowed a vow, saying: ‘If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, 33.18. And Jacob came in peace to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram; and encamped before the city. |
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4. Hebrew Bible, Psalms, 1.3-1.4, 20.10, 33.16-33.18, 50.23, 60.7, 76.3, 78.18, 78.65, 80.3, 91.15, 93.3, 97.2, 104.7, 121.4, 121.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 116, 151, 152, 172, 178, 207, 259, 342, 349, 376| 1.3. וְהָיָה כְּעֵץ שָׁתוּל עַל־פַּלְגֵי מָיִם אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ וְעָלֵהוּ לֹא־יִבּוֹל וְכֹל אֲשֶׁר־יַעֲשֶׂה יַצְלִיחַ׃ 1.4. לֹא־כֵן הָרְשָׁעִים כִּי אִם־כַּמֹּץ אֲשֶׁר־תִּדְּפֶנּוּ רוּחַ׃ 33.16. אֵין־הַמֶּלֶךְ נוֹשָׁע בְּרָב־חָיִל גִּבּוֹר לֹא־יִנָּצֵל בְּרָב־כֹּחַ׃ 33.17. שֶׁקֶר הַסּוּס לִתְשׁוּעָה וּבְרֹב חֵילוֹ לֹא יְמַלֵּט׃ 33.18. הִנֵּה עֵין יְהוָה אֶל־יְרֵאָיו לַמְיַחֲלִים לְחַסְדּוֹ׃ 50.23. זֹבֵחַ תּוֹדָה יְכַבְּדָנְנִי וְשָׂם דֶּרֶךְ אַרְאֶנּוּ בְּיֵשַׁע אֱלֹהִים׃ 60.7. לְמַעַן יֵחָלְצוּן יְדִידֶיךָ הוֹשִׁיעָה יְמִינְךָ ועננו [וַעֲנֵנִי׃] 76.3. וַיְהִי בְשָׁלֵם סֻכּוֹ וּמְעוֹנָתוֹ בְצִיּוֹן׃ 78.18. וַיְנַסּוּ־אֵל בִּלְבָבָם לִשְׁאָל־אֹכֶל לְנַפְשָׁם׃ 78.65. וַיִּקַץ כְּיָשֵׁן אֲדֹנָי כְּגִבּוֹר מִתְרוֹנֵן מִיָּיִן׃ 80.3. לִפְנֵי אֶפְרַיִם וּבִנְיָמִן וּמְנַשֶּׁה עוֹרְרָה אֶת־גְּבוּרָתֶךָ וּלְכָה לִישֻׁעָתָה לָּנוּ׃ 91.15. יִקְרָאֵנִי וְאֶעֱנֵהוּ עִמּוֹ־אָנֹכִי בְצָרָה אֲחַלְּצֵהוּ וַאֲכַבְּדֵהוּ׃ 93.3. נָשְׂאוּ נְהָרוֹת יְהוָה נָשְׂאוּ נְהָרוֹת קוֹלָם יִשְׂאוּ נְהָרוֹת דָּכְיָם׃ 97.2. עָנָן וַעֲרָפֶל סְבִיבָיו צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאוֹ׃ 104.7. מִן־גַּעֲרָתְךָ יְנוּסוּן מִן־קוֹל רַעַמְךָ יֵחָפֵזוּן׃ 121.4. הִנֵּה לֹא־יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל׃ 121.8. יְהוָה יִשְׁמָר־צֵאתְךָ וּבוֹאֶךָ מֵעַתָּה וְעַד־עוֹלָם׃ | 1.3. And he shall be like a tree planted by streams of water, that bringeth forth its fruit in its season, and whose leaf doth not wither; and in whatsoever he doeth he shall prosper. 1.4. Not so the wicked; but they are like the chaff which the wind driveth away. 33.16. A king is not saved by the multitude of a host; A mighty man is not delivered by great strength. 33.17. A horse is a vain thing for safety; Neither doth it afford escape by its great strength. 33.18. Behold, the eye of the LORD is toward them that fear Him, Toward them that wait for His mercy; 50.23. Whoso offereth the sacrifice of thanksgiving honoureth Me; and to him that ordereth his way aright Will I show the salvation of God.' 60.7. That Thy beloved may be delivered, Save with Thy right hand, and answer me. 76.3. In Salem also is set His tabernacle, And His dwelling-place in Zion. 78.18. And they tried God in their heart By asking food for their craving. 78.65. Then the Lord awaked as one asleep, Like a mighty man recovering from wine. 80.3. Before Ephraim and Benjamin and Manasseh, stir up Thy might, And come to save us. 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. 93.3. The floods have lifted up, O LORD, The floods have lifted up their voice; The floods lift up their roaring. 97.2. Clouds and darkness are round about Him; Righteousness and justice are the foundation of His throne. 104.7. At Thy rebuke they fled, at the voice of Thy thunder they hasted away— 121.4. Behold, He that keepeth Israel Doth neither slumber nor sleep. 121.8. The LORD shall guard thy going out and thy coming in, From this time forth and for ever. |
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5. Hebrew Bible, Proverbs, 4.2, 10.25 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 259, 349| 4.2. בְּנִי לִדְבָרַי הַקְשִׁיבָה לַאֲמָרַי הַט־אָזְנֶךָ׃ 4.2. כִּי לֶקַח טוֹב נָתַתִּי לָכֶם תּוֹרָתִי אַל־תַּעֲזֹבוּ׃ | 4.2. For I give you a good taking; Forsake ye not my teaching. |
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6. Hebrew Bible, Numbers, 23.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 389| 23.8. מָה אֶקֹּב לֹא קַבֹּה אֵל וּמָה אֶזְעֹם לֹא זָעַם יְהוָה׃ | 23.8. How shall I curse, whom God hath not cursed? And how shall I execrate, whom the LORD hath not execrated? |
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7. Hebrew Bible, Song of Songs, 2.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 352| 2.9. דּוֹמֶה דוֹדִי לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים הִנֵּה־זֶה עוֹמֵד אַחַר כָּתְלֵנוּ מַשְׁגִּיחַ מִן־הַחֲלֹּנוֹת מֵצִיץ מִן־הַחֲרַכִּים׃ | 2.9. My beloved is like a gazelle or a young hart; Behold, he standeth behind our wall, He looketh in through the windows, He peereth through the lattice. |
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8. Hebrew Bible, Job, 9.8, 12.15, 22.28, 28.11, 38.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 113, 114, 116, 207, 342| 9.8. נֹטֶה שָׁמַיִם לְבַדּוֹ וְדוֹרֵךְ עַל־בָּמֳתֵי יָם׃ 22.28. וְתִגְזַר־אוֹמֶר וְיָקָם לָךְ וְעַל־דְּרָכֶיךָ נָגַהּ אוֹר׃ 28.11. מִבְּכִי נְהָרוֹת חִבֵּשׁ וְתַעֲלֻמָהּ יֹצִא אוֹר׃ 38.16. הֲבָאתָ עַד־נִבְכֵי־יָם וּבְחֵקֶר תְּהוֹם הִתְהַלָּכְתָּ׃ | 9.8. Who alone stretcheth out the heavens, And treadeth upon the waves of the sea. 22.28. Thou shalt also decree a thing, and it shall be established unto thee, And light shall shine upon thy ways. 28.11. He bindeth the streams that they trickle not; And the thing that is hid bringeth he forth to light. 38.16. Hast thou entered into the springs of the sea? Or hast thou walked in the recesses of the deep? . |
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9. Hebrew Bible, Isaiah, 27.1, 30.20, 41.25, 43.14, 45.1, 46.13, 56.1, 62.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 151, 152, 207, 352, 355, 389| 27.1. כִּי עִיר בְּצוּרָה בָּדָד נָוֶה מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ׃ 27.1. בַּיּוֹם הַהוּא יִפְקֹד יְהוָה בְּחַרְבוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן וְהָרַג אֶת־הַתַּנִּין אֲשֶׁר בַּיָּם׃ 41.25. הַעִירוֹתִי מִצָּפוֹן וַיַּאת מִמִּזְרַח־שֶׁמֶשׁ יִקְרָא בִשְׁמִי וְיָבֹא סְגָנִים כְּמוֹ־חֹמֶר וּכְמוֹ יוֹצֵר יִרְמָס־טִיט׃ 43.14. כֹּה־אָמַר יְהוָה גֹּאַלְכֶם קְדוֹשׁ יִשְׂרָאֵל לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָה וְהוֹרַדְתִּי בָרִיחִים כֻּלָּם וְכַשְׂדִּים בָּאֳנִיּוֹת רִנָּתָם׃ 45.1. הוֹי אֹמֵר לְאָב מַה־תּוֹלִיד וּלְאִשָּׁה מַה־תְּחִילִין׃ 45.1. כֹּה־אָמַר יְהוָה לִמְשִׁיחוֹ לְכוֹרֶשׁ אֲשֶׁר־הֶחֱזַקְתִּי בִימִינוֹ לְרַד־לְפָנָיו גּוֹיִם וּמָתְנֵי מְלָכִים אֲפַתֵּחַ לִפְתֹּחַ לְפָנָיו דְּלָתַיִם וּשְׁעָרִים לֹא יִסָּגֵרוּ׃ 46.13. קֵרַבְתִּי צִדְקָתִי לֹא תִרְחָק וּתְשׁוּעָתִי לֹא תְאַחֵר וְנָתַתִּי בְצִיּוֹן תְּשׁוּעָה לְיִשְׂרָאֵל תִּפְאַרְתִּי׃ 56.1. צפו [צֹפָיו] עִוְרִים כֻּלָּם לֹא יָדָעוּ כֻּלָּם כְּלָבִים אִלְּמִים לֹא יוּכְלוּ לִנְבֹּחַ הֹזִים שֹׁכְבִים אֹהֲבֵי לָנוּם׃ 56.1. כֹּה אָמַר יְהוָה שִׁמְרוּ מִשְׁפָּט וַעֲשׂוּ צְדָקָה כִּי־קְרוֹבָה יְשׁוּעָתִי לָבוֹא וְצִדְקָתִי לְהִגָּלוֹת׃ 62.11. הִנֵּה יְהוָה הִשְׁמִיעַ אֶל־קְצֵה הָאָרֶץ אִמְרוּ לְבַת־צִיּוֹן הִנֵּה יִשְׁעֵךְ בָּא הִנֵּה שְׂכָרוֹ אִתּוֹ וּפְעֻלָּתוֹ לְפָנָיו׃ | 27.1. In that day the LORD with his sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent; and He will slay the dragon that is in the sea. 30.20. And though the Lord give you sparing bread and scant water, Yet shall not thy Teacher hide Himself any more, But thine eyes shall see thy Teacher; 41.25. I have roused up one from the north, and he is come, From the rising of the sun one that calleth upon My name; And he shall come upon rulers as upon mortar, And as the potter treadeth clay. 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. 45.1. Thus saith the LORD to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and to loose the loins of kings; to open the doors before him, and that the gates may not be shut: 46.13. I bring near My righteousness, it shall not be far off, And My salvation shall not tarry; And I will place salvation in Zion For Israel My glory. 56.1. Thus saith the LORD: Keep ye justice, and do righteousness; For My salvation is near to come, And My favour to be revealed. 62.11. Behold, the LORD hath proclaimed Unto the end of the earth: Say ye to the daughter of Zion: ‘Behold, thy salvation cometh; Behold, His reward is with Him, And His recompense before Him.’ |
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10. Hebrew Bible, Jeremiah, 49.38-49.39 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 352| 49.38. וְשַׂמְתִּי כִסְאִי בְּעֵילָם וְהַאֲבַדְתִּי מִשָּׁם מֶלֶךְ וְשָׂרִים נְאֻם־יְהוָה׃ | 49.38. And I will set My throne in Elam, And will destroy from thence king and princes, saith the LORD. |
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11. Hebrew Bible, Judges, 3.31 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 152| 3.31. וְאַחֲרָיו הָיָה שַׁמְגַּר בֶּן־עֲנָת וַיַּךְ אֶת־פְּלִשְׁתִּים שֵׁשׁ־מֵאוֹת אִישׁ בְּמַלְמַד הַבָּקָר וַיֹּשַׁע גַּם־הוּא אֶת־יִשְׂרָאֵל׃ | 3.31. And after him was Shamgar the son of ῾Anat, who slew of the Pelishtim six hundred men with an ox goad: and he also delivered Yisra᾽el. |
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12. Hebrew Bible, Lamentations, 2.3, 2.6 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 151, 172| 2.3. גָּדַע בָּחֳרִי אַף כֹּל קֶרֶן יִשְׂרָאֵל הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב וַיִּבְעַר בְּיַעֲקֹב כְּאֵשׁ לֶהָבָה אָכְלָה סָבִיב׃ 2.6. וַיַּחְמֹס כַּגַּן שֻׂכּוֹ שִׁחֵת מוֹעֲדוֹ שִׁכַּח יְהוָה בְּצִיּוֹן מוֹעֵד וְשַׁבָּת וַיִּנְאַץ בְּזַעַם־אַפּוֹ מֶלֶךְ וְכֹהֵן׃ | 2.3. He hath cut off in fierce anger All the horn of Israel; He hath drawn back His right hand From before the enemy; And He hath burned in Jacob like a flaming fire, Which devoureth round about. 2.6. And He hath stripped His tabernacle, as if it were a garden, He hath destroyed His place of assembly; The LORD hath caused to be forgotten in Zion Appointed season and sabbath, And hath rejected in the indignation of His anger The king and the priest. |
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13. Hebrew Bible, 2 Samuel, 7.23 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 152| 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? |
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| 14. Hebrew Bible, Haggai, 2.25 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 389 |
| 15. Aristophanes, The Women Celebrating The Thesmophoria, 1.1-1.10, 4.20-4.120 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 116 |
16. Hebrew Bible, Zechariah, 9.9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 151| 9.9. גִּילִי מְאֹד בַּת־צִיּוֹן הָרִיעִי בַּת יְרוּשָׁלִַם הִנֵּה מַלְכֵּךְ יָבוֹא לָךְ צַדִּיק וְנוֹשָׁע הוּא עָנִי וְרֹכֵב עַל־חֲמוֹר וְעַל־עַיִר בֶּן־אֲתֹנוֹת׃ | 9.9. Rejoice greatly, O daughter of Zion, Shout, O daughter of Jerusalem; Behold, thy king cometh unto thee, He is triumphant, and victorious, Lowly, and riding upon an ass, Even upon a colt the foal of an ass. |
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17. Hebrew Bible, Daniel, 7.9 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 389| 7.9. חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃ | 7.9. I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. |
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18. Mishnah, Maaser Sheni, 4.1-4.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 152| 4.3. בַּעַל הַבַּיִת אוֹמֵר בְּסֶלַע וְאַחֵר אוֹמֵר בְּסֶלַע, בַּעַל הַבַּיִת קוֹדֵם, מִפְּנֵי שֶׁהוּא מוֹסִיף חֹמֶשׁ. בַּעַל הַבַּיִת אוֹמֵר בְּסֶלַע וְאַחֵר אוֹמֵר בְּסֶלַע וְאִסָּר, אֶת שֶׁל סֶלַע וְאִסָּר קוֹדֵם, מִפְּנֵי שֶׁהוּא מוֹסִיף עַל הַקֶּרֶן. הַפּוֹדֶה מַעֲשֵׂר שֵׁנִי שֶׁלּוֹ, מוֹסִיף עָלָיו חֲמִשִּׁית, בֵּין שֶׁהוּא שֶׁלּוֹ וּבֵין שֶׁנִּתַּן לוֹ בְּמַתָּנָה: | 4.3. If the owner says, “With a sela [I will redeem this maaser sheni] and another person says “With a sela,” the owner has the first right, because he must add a fifth. If the owner says “With a sela” and another person says “With a sela and an issar,” the one who offered a sela and an issar has the first right, because he added to the principal. When one redeems his maaser sheni he must add a fifth, whether it is his own or it was given him as a gift. |
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19. Tosefta, Sotah, 13.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 178| 13.9. מעוררין אלו הלוים [שאומר] על הדוכן (תהילים מד) עורה למה תישן ה' [וגו'] אמר להן ר' יוחנן בן זכאי וכי יש שינה לפניו והלא כבר נאמר (תהילים קכא) הנה לא ינום ולא יישן אלא כל זמן שישראל שרוין בצער ועובדי כוכבים [שרוין בשלוה כביכול] עורה למה תישן נוקפין אלו [שמכין את העגל] בין קרניו כדרך שעושין לעבודת כוכבים אמר להם יוחנן [כהן גדול] עד מתי אתם מאכילין [את המזבח טריפות]. | |
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20. Anon., Genesis Rabba, 5.2-5.4, 10.7, 56.10 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 113, 114, 116, 172, 207, 376| 10.7. רַבָּנָן אָמְרֵי אֲפִלּוּ דְבָרִים שֶׁאַתָּה רוֹאֶה אוֹתָן שֶׁהֵן יְתֵירָה בָּעוֹלָם, כְּגוֹן זְבוּבִין וּפַרְעוֹשִׁין וְיַתּוּשִׁין, אַף הֵן בִּכְלַל בְּרִיָּתוֹ שֶׁל עוֹלָם הֵן, וּבַכֹּל הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה שְׁלִיחוּתוֹ, אֲפִלּוּ עַל יְדֵי נָחָשׁ, אֲפִלּוּ עַל יְדֵי יַתּוּשׁ, אֲפִלּוּ עַל יְדֵי צְפַרְדֵּעַ. רַבִּי תַּנְחוּמָא אָמַר לָהּ בְּשֵׁם רַבִּי מְנַחְמָה, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ, רַבִּי אַחָא הֲוָה מִשְׁתָּעֵי הָדֵין עוֹבָדָא: חַד בַּר נָשׁ הֲוָה קָאֵים עַל כֵּיף נַהֲרָא, חֲמָא חַד עוּרְדְּעָן טָעֲנָה חָדָא עַקְרָב, וּמְגִיזָה יָתֵיהּ נַהֲרָא, וְכֵיוָן דְּעָבְדַת שְׁלִיחוּתֵיהּ אַחְזַרְתֵּא לְאַתְרֵהּ. רַבִּי פִּינְחָס בְּשֵׁם רַבִּי חָנָן דְּצִפּוֹרִין אֲמַר, עוֹבָדָא הֲוָה בְּחַד גְּבַר דַּהֲוָה קָאֵים לְמֶחֱצַד בַּהֲדָא בִּקְעַת בֵּי טַרְפָּא, חֲמָא חַד עֵשֶׂב וְלִקֵּט יָתֵיהּ וַעֲבָדֵיהּ כְּלִילָא לְרֵאשֵׁיהּ, אֲזַלָּא חַד חִוְיָא וּמְחָא יָתֵיהּ, וּקְטִיל יָתֵיהּ. אֲתָא חַד גַּבָּר וְקָם לְמִסְקַר בְּהַהוּא חִוְיָא, אֲמַר תָּמֵהַּ אֲנִי עַל מַן דְּקָטַל הָדֵין חִוְיָא. אֲמַר הַהוּא גַּבְרָא אֲנָא קְטָלִית יָתֵיהּ. תָּלָה אַפּוֹי וַחֲמָא לְהַהוּא עִשְׂבָּא עֲבִידָא כְּלִילָא לְרֵאשֵׁיהּ, אֲמַר מִן קוּשְׁטָא אַתְּ קָטְלִית יָתֵיהּ, אֲמַר לֵיהּ, אִין. אֲמַר לֵיהּ, יָכֵיל אַתְּ מֵרִים הָדֵין עִשְׂבָּא מִן רֵאשֵׁךְ, אֲמַר לֵיהּ אִין, כֵּיוָן דַּאֲרֵים יָתֵיהּ אֲמַר לֵיהּ אַתְּ יָכוֹל קָרֵיב הָכָא וּמֵרִים הָדֵין חִוְיָא בַּהֲדֵין חוּטְרָא, אֲמַר לֵיהּ אִין, כֵּיוָן דִּקְרַב לְהַהוּא חִוְיָא מִיָּד נָשְׁרוּ אֵבָרָיו. רַבִּי יַנַּאי הָיָה יוֹשֵׁב וְדוֹרֵשׁ בְּפֶתַח עִירוֹ, רָאָה נָחָשׁ מַרְתִּיעַ וּבָא, וַהֲוָה מְרַדֵּף לֵיהּ מִן הָדֵין סִטְרָא, וַהֲוָה חָזַר מִן דֵּין סִטְרָא, וְעוֹד הֲוָה רָדֵיף לֵיהּ מִן הָדֵין סִטְרָא וַהֲוָה חָזַר מִן דֵּין סִטְרָא, אֲמַר זֶה הוֹלֵךְ לַעֲשׂוֹת שְׁלִיחוּתוֹ. מִיָּד נָפְלָה הֲבָרָה בָּעִיר פְּלוֹנִי בֶּן פְּלוֹנִי נְשָׁכוֹ נָחָשׁ וָמֵת. רַבִּי אֶלְעָזָר הֲוָה יָתֵיב מְטַיֵּל בְּבֵית הַכִּסֵּא, אֲתָא חַד רוֹמָאי וְתָרְכֵיהּ וְקָדִים יָתֵיהּ וִיתֵיב לֵיהּ, אֲמַר לֵית דֵּין עַל מַגָּן, מִיָּד נְפַק חַד חִוְיָא וּמְחָא יָתֵיהּ וּקְטַל יָתֵיהּ, וְקָרָא עָלָיו <>(ישעיה מג, ד)<>: וְאֶתֵּן אָדָם תַּחְתֶּיךָ, וְאֶתֵּן אֱדוֹם תַּחְתֶּיךָ. רַבִּי יִצְחָק בַּר אֶלְעָזָר הֲוָה קָאֵים וּמְטַיֵּל עַל מְשׁוֹנִיתָא דְּיַמָּא דְּקֵיסָרִין, רָאָה שָׁם קוּלִית אַחַת, וַהֲוָה מַצְנַע לָהּ וַהֲוַת מִתְגַּלְגְּלָא, מַצְנַע לָהּ וַהֲוַת מִתְגַּלְגְּלָא, אֲמַר זֹאת מוּכֶנֶת לַעֲשׂוֹת שְׁלִיחוּתָהּ. עֲבַר חַד בַּלְדָּר וְנִכְשַׁל בָּהּ וְנָפַל וָמֵת, אֲזַל פַּשְׁפְּשׁוּנֵיהּ וְאַשְׁכְּחוּנֵיהּ טָעִין כְּתָבִין בִּישִׁין עַל יְהוּדָאֵי דְּקֵסָרִין. טִיטוּס הָרָשָׁע נִכְנַס לְבֵית קָדְשֵׁי הַקֳּדָשִׁים וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ וְגִדֵּר אֶת שְׁתֵּי הַפָּרוֹכוֹת, וְנָטַל שְׁתֵּי זוֹנוֹת וּבְעָלָן עַל גַּבֵּי הַמִּזְבֵּחַ, וְיָצָא חַרְבּוֹ מְלֵאָה דָּם. אִית דְּאָמְרֵי מִדַּם הַקֳּדָשִׁים, וְאִית דְּאָמְרֵי מִדַּם שָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים. וְחֵרֵף וְגִדֵּף, וְנָטַל כָּל כְּלֵי בֵּית הַמִּקְדָּשׁ וַעֲשָׂאָן כְּמִין גּוּרְגּוּתְנִי אַחַת וְהִתְחִיל מְחָרֵף וּמְגַדֵּף כְּלַפֵּי מַעֲלָה, וְאָמַר, לָא דָּמֵי הַהוּא דְּעָבֵיד קְרָבָא עִם מַלְכָּא בְּמַדְבְּרָא וְנָצַח לֵיהּ, לְהַהוּא דְּעָבֵיד קְרָבָא עִם מַלְכָּא בְּגוֹ פָּלָטִין דִּידֵיהּ וְנָצַח לֵיהּ. יָרַד לַסְּפִינָה, כֵּיוָן שֶׁיָּרַד מְחָאֵיהּ נַחְשְׁלָא בְּיַמָּא. אֲמַר דּוֹמֶה זֶה שֶׁאֵין כֹּחוֹ שֶׁל אֱלוֹהַּ שֶׁל אֻמָּה זוֹ אֶלָּא בַּמַּיִם, דּוֹר אֱנוֹשׁ לֹא פָּרַע מֵהֶן אֶלָּא בַּמַּיִם, דּוֹר הַמַּבּוּל לֹא פָּרַע מֵהֶן אֶלָּא בַּמַּיִם, פַּרְעֹה וְכָל חֵילוֹ לֹא פָּרַע מֵהֶן אֶלָּא בַּמַּיִם. אַף אֲנִי כְּשֶׁהָיִיתִי בְּתוֹךְ בֵּיתוֹ וּבִרְשׁוּתוֹ לֹא הָיָה יָכוֹל לַעֲמֹד בִּי, וְעַכְשָׁיו לְכָאן קִדְמַנִּי. סָבוּר הוּא שֶׁיַּהַרְגֵּנִי בַּמַּיִם. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, רָשָׁע, חַיֶּיךָ מִבְּרִיָה שֶׁהִיא פְּחוּתָה מִכָּל הַבְּרִיּוֹת שֶׁבָּרָאתִי מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית, בָּהּ אֲנִי נִפְרַע מֵאוֹתוֹ רָשָׁע. מִיָּד רָמַז הַקָּדוֹשׁ בָּרוּךְ הוּא לַשַֹּׂר שֶׁל יָם וְעָמַד מִזַּעְפּוֹ. כֵּיוָן שֶׁהִגִּיעַ לְרוֹמִי יָצְאוּ כָּל גְּדוֹלֵי רוֹמִי לִקְרָאתוֹ וְקִלְּסוּ אוֹתוֹ. כֵּיוָן שֶׁעָלָה לְרוֹמִי נִכְנַס לַמֶּרְחָץ, כֵּיוָן שֶׁיָּצָא הֵבִיאוּ פְּיָילִי פּוֹטִירִין שֶׁל יַיִן לִשְׁתּוֹתוֹ, וְנִכְנַס יַתּוּשׁ בְּתוֹךְ חוֹטְמוֹ, וְהָיָה נוֹקֵר אֶת מֹחוֹ וְהוֹלֵךְ עַד שֶׁנַּעֲשָׂה גָּדוֹל כְּמוֹ גּוֹזָל שֶׁל שְׁתֵּי לִיטְרָאוֹת. וְהָיָה מְצַוֶּה וְאוֹמֵר פִּצְעוּ מֹחוֹ שֶׁל אוֹתוֹ הָאִישׁ וּדְעוּ בַּמֶּה אֱלֹהֵיהֶם שֶׁל יְהוּדִים נִפְרַע מֵאוֹתוֹ הָאִישׁ. מִיָּד קָרְאוּ לָרוֹפְאִים וּפָצְעוּ מֹחוֹ, וְהוֹצִיאוּ כְּגוֹזָל שֶׁל שְׁתֵּי לִיטְרָאוֹת. אָמַר רַבִּי אֶלְעָזָר בַּר רַבִּי יוֹסֵי, אֲנָא חֲמִיתֵּיהּ בְּרוֹמִי תַּרְתֵּין לִיטְרִין מֵהָכָא וְגוֹזָלָא מֵהָכָא, וּתְקַל חָד לָקֳבֵל חָד. וְנָטְלוּ אוֹתוֹ וְנָתְנוּ אוֹתוֹ בְּתוֹךְ קְעָרָה אַחַת, כָּל מַה דַּהֲוָה הָדֵין שַׁנֵּי, הֲוָה הָדֵין שַׁנֵּי, פְּרַח יַתּוּשָׁה, פְּרַחָה נַפְשֵׁיהּ דְּטִיטוּס הָרָשָׁע. 10.7. רַבָּנָן אָמְרֵי אֲפִלּוּ דְבָרִים שֶׁאַתָּה רוֹאֶה אוֹתָן שֶׁהֵן יְתֵירָה בָּעוֹלָם, כְּגוֹן זְבוּבִין וּפַרְעוֹשִׁין וְיַתּוּשִׁין, אַף הֵן בִּכְלַל בְּרִיָּתוֹ שֶׁל עוֹלָם הֵן, וּבַכֹּל הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה שְׁלִיחוּתוֹ, אֲפִלּוּ עַל יְדֵי נָחָשׁ, אֲפִלּוּ עַל יְדֵי יַתּוּשׁ, אֲפִלּוּ עַל יְדֵי צְפַרְדֵּעַ. רַבִּי תַּנְחוּמָא אָמַר לָהּ בְּשֵׁם רַבִּי מְנַחְמָה, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ, רַבִּי אַחָא הֲוָה מִשְׁתָּעֵי הָדֵין עוֹבָדָא: חַד בַּר נָשׁ הֲוָה קָאֵים עַל כֵּיף נַהֲרָא, חֲמָא חַד עוּרְדְּעָן טָעֲנָה חָדָא עַקְרָב, וּמְגִיזָה יָתֵיהּ נַהֲרָא, וְכֵיוָן דְּעָבְדַת שְׁלִיחוּתֵיהּ אַחְזַרְתֵּא לְאַתְרֵהּ. רַבִּי פִּינְחָס בְּשֵׁם רַבִּי חָנָן דְּצִפּוֹרִין אֲמַר, עוֹבָדָא הֲוָה בְּחַד גְּבַר דַּהֲוָה קָאֵים לְמֶחֱצַד בַּהֲדָא בִּקְעַת בֵּי טַרְפָּא, חֲמָא חַד עֵשֶׂב וְלִקֵּט יָתֵיהּ וַעֲבָדֵיהּ כְּלִילָא לְרֵאשֵׁיהּ, אֲזַלָּא חַד חִוְיָא וּמְחָא יָתֵיהּ, וּקְטִיל יָתֵיהּ. אֲתָא חַד גַּבָּר וְקָם לְמִסְקַר בְּהַהוּא חִוְיָא, אֲמַר תָּמֵהַּ אֲנִי עַל מַן דְּקָטַל הָדֵין חִוְיָא. אֲמַר הַהוּא גַּבְרָא אֲנָא קְטָלִית יָתֵיהּ. תָּלָה אַפּוֹי וַחֲמָא לְהַהוּא עִשְׂבָּא עֲבִידָא כְּלִילָא לְרֵאשֵׁיהּ, אֲמַר מִן קוּשְׁטָא אַתְּ קָטְלִית יָתֵיהּ, אֲמַר לֵיהּ, אִין. אֲמַר לֵיהּ, יָכֵיל אַתְּ מֵרִים הָדֵין עִשְׂבָּא מִן רֵאשֵׁךְ, אֲמַר לֵיהּ אִין, כֵּיוָן דַּאֲרֵים יָתֵיהּ אֲמַר לֵיהּ אַתְּ יָכוֹל קָרֵיב הָכָא וּמֵרִים הָדֵין חִוְיָא בַּהֲדֵין חוּטְרָא, אֲמַר לֵיהּ אִין, כֵּיוָן דִּקְרַב לְהַהוּא חִוְיָא מִיָּד נָשְׁרוּ אֵבָרָיו. רַבִּי יַנַּאי הָיָה יוֹשֵׁב וְדוֹרֵשׁ בְּפֶתַח עִירוֹ, רָאָה נָחָשׁ מַרְתִּיעַ וּבָא, וַהֲוָה מְרַדֵּף לֵיהּ מִן הָדֵין סִטְרָא, וַהֲוָה חָזַר מִן דֵּין סִטְרָא, וְעוֹד הֲוָה רָדֵיף לֵיהּ מִן הָדֵין סִטְרָא וַהֲוָה חָזַר מִן דֵּין סִטְרָא, אֲמַר זֶה הוֹלֵךְ לַעֲשׂוֹת שְׁלִיחוּתוֹ. מִיָּד נָפְלָה הֲבָרָה בָּעִיר פְּלוֹנִי בֶּן פְּלוֹנִי נְשָׁכוֹ נָחָשׁ וָמֵת. רַבִּי אֶלְעָזָר הֲוָה יָתֵיב מְטַיֵּל בְּבֵית הַכִּסֵּא, אֲתָא חַד רוֹמָאי וְתָרְכֵיהּ וְקָדִים יָתֵיהּ וִיתֵיב לֵיהּ, אֲמַר לֵית דֵּין עַל מַגָּן, מִיָּד נְפַק חַד חִוְיָא וּמְחָא יָתֵיהּ וּקְטַל יָתֵיהּ, וְקָרָא עָלָיו (ישעיה מג, ד): וְאֶתֵּן אָדָם תַּחְתֶּיךָ, וְאֶתֵּן אֱדוֹם תַּחְתֶּיךָ. רַבִּי יִצְחָק בַּר אֶלְעָזָר הֲוָה קָאֵים וּמְטַיֵּל עַל מְשׁוֹנִיתָא דְּיַמָּא דְּקֵיסָרִין, רָאָה שָׁם קוּלִית אַחַת, וַהֲוָה מַצְנַע לָהּ וַהֲוַת מִתְגַּלְגְּלָא, מַצְנַע לָהּ וַהֲוַת מִתְגַּלְגְּלָא, אֲמַר זֹאת מוּכֶנֶת לַעֲשׂוֹת שְׁלִיחוּתָהּ. עֲבַר חַד בַּלְדָּר וְנִכְשַׁל בָּהּ וְנָפַל וָמֵת, אֲזַל פַּשְׁפְּשׁוּנֵיהּ וְאַשְׁכְּחוּנֵיהּ טָעִין כְּתָבִין בִּישִׁין עַל יְהוּדָאֵי דְּקֵסָרִין. טִיטוּס הָרָשָׁע נִכְנַס לְבֵית קָדְשֵׁי הַקֳּדָשִׁים וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ וְגִדֵּר אֶת שְׁתֵּי הַפָּרוֹכוֹת, וְנָטַל שְׁתֵּי זוֹנוֹת וּבְעָלָן עַל גַּבֵּי הַמִּזְבֵּחַ, וְיָצָא חַרְבּוֹ מְלֵאָה דָּם. אִית דְּאָמְרֵי מִדַּם הַקֳּדָשִׁים, וְאִית דְּאָמְרֵי מִדַּם שָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים. וְחֵרֵף וְגִדֵּף, וְנָטַל כָּל כְּלֵי בֵּית הַמִּקְדָּשׁ וַעֲשָׂאָן כְּמִין גּוּרְגּוּתְנִי אַחַת וְהִתְחִיל מְחָרֵף וּמְגַדֵּף כְּלַפֵּי מַעֲלָה, וְאָמַר, לָא דָּמֵי הַהוּא דְּעָבֵיד קְרָבָא עִם מַלְכָּא בְּמַדְבְּרָא וְנָצַח לֵיהּ, לְהַהוּא דְּעָבֵיד קְרָבָא עִם מַלְכָּא בְּגוֹ פָּלָטִין דִּידֵיהּ וְנָצַח לֵיהּ. יָרַד לַסְּפִינָה, כֵּיוָן שֶׁיָּרַד מְחָאֵיהּ נַחְשְׁלָא בְּיַמָּא. אֲמַר דּוֹמֶה זֶה שֶׁאֵין כֹּחוֹ שֶׁל אֱלוֹהַּ שֶׁל אֻמָּה זוֹ אֶלָּא בַּמַּיִם, דּוֹר אֱנוֹשׁ לֹא פָּרַע מֵהֶן אֶלָּא בַּמַּיִם, דּוֹר הַמַּבּוּל לֹא פָּרַע מֵהֶן אֶלָּא בַּמַּיִם, פַּרְעֹה וְכָל חֵילוֹ לֹא פָּרַע מֵהֶן אֶלָּא בַּמַּיִם. אַף אֲנִי כְּשֶׁהָיִיתִי בְּתוֹךְ בֵּיתוֹ וּבִרְשׁוּתוֹ לֹא הָיָה יָכוֹל לַעֲמֹד בִּי, וְעַכְשָׁיו לְכָאן קִדְמַנִּי. סָבוּר הוּא שֶׁיַּהַרְגֵּנִי בַּמַּיִם. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, רָשָׁע, חַיֶּיךָ מִבְּרִיָה שֶׁהִיא פְּחוּתָה מִכָּל הַבְּרִיּוֹת שֶׁבָּרָאתִי מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית, בָּהּ אֲנִי נִפְרַע מֵאוֹתוֹ רָשָׁע. מִיָּד רָמַז הַקָּדוֹשׁ בָּרוּךְ הוּא לַשַֹּׂר שֶׁל יָם וְעָמַד מִזַּעְפּוֹ. כֵּיוָן שֶׁהִגִּיעַ לְרוֹמִי יָצְאוּ כָּל גְּדוֹלֵי רוֹמִי לִקְרָאתוֹ וְקִלְּסוּ אוֹתוֹ. כֵּיוָן שֶׁעָלָה לְרוֹמִי נִכְנַס לַמֶּרְחָץ, כֵּיוָן שֶׁיָּצָא הֵבִיאוּ פְּיָילִי פּוֹטִירִין שֶׁל יַיִן לִשְׁתּוֹתוֹ, וְנִכְנַס יַתּוּשׁ בְּתוֹךְ חוֹטְמוֹ, וְהָיָה נוֹקֵר אֶת מֹחוֹ וְהוֹלֵךְ עַד שֶׁנַּעֲשָׂה גָּדוֹל כְּמוֹ גּוֹזָל שֶׁל שְׁתֵּי לִיטְרָאוֹת. וְהָיָה מְצַוֶּה וְאוֹמֵר פִּצְעוּ מֹחוֹ שֶׁל אוֹתוֹ הָאִישׁ וּדְעוּ בַּמֶּה אֱלֹהֵיהֶם שֶׁל יְהוּדִים נִפְרַע מֵאוֹתוֹ הָאִישׁ. מִיָּד קָרְאוּ לָרוֹפְאִים וּפָצְעוּ מֹחוֹ, וְהוֹצִיאוּ כְּגוֹזָל שֶׁל שְׁתֵּי לִיטְרָאוֹת. אָמַר רַבִּי אֶלְעָזָר בַּר רַבִּי יוֹסֵי, אֲנָא חֲמִיתֵּיהּ בְּרוֹמִי תַּרְתֵּין לִיטְרִין מֵהָכָא וְגוֹזָלָא מֵהָכָא, וּתְקַל חָד לָקֳבֵל חָד. וְנָטְלוּ אוֹתוֹ וְנָתְנוּ אוֹתוֹ בְּתוֹךְ קְעָרָה אַחַת, כָּל מַה דַּהֲוָה הָדֵין שַׁנֵּי, הֲוָה הָדֵין שַׁנֵּי, פְּרַח יַתּוּשָׁה, פְּרַחָה נַפְשֵׁיהּ דְּטִיטוּס הָרָשָׁע. | 56.10. "\"And Avraham called the name of the place \"Ad-nai Yireh\" [Ad-nai will see] (Gen. 22:14). Rabbi Yocha said \"he said to Him: 'Master of Worlds, at the hour that you said to me \"Take please your son, your only son\" (Gen. 22:2), I had what to respond. Yesterday You said \"For through Itzchak [will I make your line great]\" (Gen. 21:22) but now \"Take please your son\"!? And God forbid that I don't do as you've asked me; instead, I conquered my mercy to do Your will. May it be your will, Ad-nai our God, that in the hour when the sons of Itzchak come to do transgressions and bad deeds, that this very Binding [Akeidah] be remembered for them, and may You be filled with Mercy on them!' Avraham called it \"Yireh\", as it says \"and Avraham called the name of the place Ad-nai Yireh.\" Shem called it Shalem, as it says \"And Malchitzedek, the king of Shalem...\"(Genesis 14:18) The Holy One of Blessing said \"If I call it Yireh, as Avraham called it, then Shem, who was a righteous man, will become angry; and if I call it Shalem, Abraham, who was a righteous man, will be angry. Instead, I call it Yerushalayim [Jerusalem], as they called it together: Yireh Shalem. Jerusalem. Rabbi Berechiah said in Rabbi Helbo’s name: While it was Shalem, the Holy One of Blessing made for Godself a sukkah [booth] and prayed in it, since it says \"In Shalem is set His tabernacle, and His dwelling-place in Tzion\" (Psalms 76:3). And what did He say? ‘May it happen that I see the building of My house.\" Another interpretation: It [this verse] teaches that the Holy One of Blessing showed him the Temple destroyed and built, destroyed and build [a second time], since it says: \"the name of that place Ad-nai Yireh\" (Ad-nai sees): this is it built, as you say [the verse] \"Three times in a year shall all your males be seen [yira'eh] (Deut. 16:16). \"As it is said to this day in the Mountain of Ad-nai [is seen, Heb. yira'eh]\" (Gen.22:14) This is it destroyed, as in the verse \"on the mountain of Tzion, which is desolate\" (Lam. 5:18). \"Ad-nai is seen\" this is it built and perfected in the future to come as the topic [in the verse] that is said: \"When Ad-nai built Tzion, He will be seen in His glory\" (Psalms 102:17).", |
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| 21. Palestinian Talmud, Sanhedrin, 10.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 207 |
22. Anon., Sifre Deuteronomy, 328 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 172 | 328. "who ate the fat of their sacrifices": they gave them recruits, and officers, and taxes. ,R. Nechemiah expounds this ("he") as referring to the nations, viz. "And |
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| 23. Anon., Mekhilta Derabbi Yishmael, aharei mot 12, aharei mot 13, bemidbar 10, emor 24, ki tetze 18, terumah 2, vayishlah 10, aharei mot 18 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 151, 152, 355 |
24. Anon., Leviticus Rabba, 23.8, 30.13 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 137, 194, 196, 349, 352, 401| 23.8. וְעַתָּה לֹא רָאוּ אוֹר (איוב לז, כא), תָּנָא הָרוֹאֶה הַחַמָּה בִּתְקוּפָתָהּ, לְבָנָה בְּכַדּוּרָהּ, כּוֹכָבִים בִּמְסִלּוֹתָם, מַזָּלוֹת כְּסִדְרָן, אוֹמֵר בָּרוּךְ עוֹשֶׂה מַעֲשֵׂה בְרֵאשִׁית, אָמַר רַב הוּנָא הֲדָא דְאַתְּ אָמַר בִּימוֹת הַגְּשָׁמִים, וּבִלְבָד לְאַחַר שְׁלשָׁה יָמִים. וְעַתָּה לֹא רָאוּ אוֹר, רַבִּי בֶּרֶכְיָה וְרַבִּי יִרְמְיָה בְּרֵיהּ דְּרַבִּי חִיָּא בַּר אַבָּא אָמַר דָּרַשׁ רַבִּי לֵוִי בַּר סִיסִי בִּנְהַרְדָּעָא (שמות כד, י): וַיִּרְאוּ אֶת אֱלֹהֵי יִשְׂרָאֵל, זֶה עַד שֶׁלֹּא נִגְאָלוּ, אֲבָל מִשֶּׁנִּגְאֲלוּ הֵיכָן הָיְתָה דַרְכָּהּ שֶׁל לְבֵנָה לִנָּתֵן שָׁם הָיְתָה נְתוּנָה. אָמַר רַבִּי בֶּרֶכְיָה מַעֲשֵׂה לִבְנַת הַסַּפִּיר אֵין כְּתִיב כָּאן אֶלָּא (שמות כד, י): כְּמַעֲשֵׂה, הִיא וְכָל אַרְגָּלִיָּא שֶׁלָּהּ נְתָנָהּ, הִיא וְהַסַּל וְהַמַּגְרֵפָה שֶׁלָּהּ נְתָנָהּ. בַּר קַפָּרָא אָמַר עַד שֶׁלֹּא נִגְאֲלוּ יִשְׂרָאֵל מִמִּצְרַיִם הָיְתָה רְשׁוּמָה בָּרָקִיעַ, מִשֶּׁנִּגְאֲלוּ עוֹד לֹא נִרְאֲתָה בָּרָקִיעַ, מַאי טַעְמָא (שמות כד, י): וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר, כָּךְ אִינוּן נְקִיִּין מִן עֲנָנִין. | |
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| 25. Anon., Lamentations Rabbah, petihta 34 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 196 |
| 26. Babylonian Talmud, Yoma, 38b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 259 |
27. Babylonian Talmud, Sukkah, 53b, 53a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 196, 207| 53a. אשה היתה בוררת חטים לאור של בית השואבה:,חסידים ואנשי מעשה כו': ת"ר יש מהן אומרים אשרי ילדותנו שלא ביישה את זקנותנו אלו חסידים ואנשי מעשה ויש מהן אומרים אשרי זקנותנו שכפרה את ילדותנו אלו בעלי תשובה אלו ואלו אומרים אשרי מי שלא חטא ומי שחטא ישוב וימחול לו,תניא אמרו עליו על הלל הזקן כשהיה שמח בשמחת בית השואבה אמר כן אם אני כאן הכל כאן ואם איני כאן מי כאן הוא היה אומר כן למקום שאני אוהב שם רגלי מוליכות אותי אם תבא אל ביתי אני אבא אל ביתך אם אתה לא תבא אל ביתי אני לא אבא אל ביתך שנאמר (שמות כ, כד) בכל המקום אשר אזכיר את שמי אבא אליך וברכתיך,אף הוא ראה גלגולת אחת שצפה על פני המים אמר לה על דאטפת אטפוך ומטיפיך יטופון אמר רבי יוחנן רגלוהי דבר איניש אינון ערבין ביה לאתר דמיתבעי תמן מובילין יתיה,הנהו תרתי כושאי דהוו קיימי קמי שלמה (מלכים א ד, ג) אליחרף ואחיה בני שישא סופרים דשלמה הוו יומא חד חזייה למלאך המות דהוה קא עציב א"ל אמאי עציבת א"ל דקא בעו מינאי הני תרתי כושאי דיתבי הכא מסרינהו לשעירים שדרינהו למחוזא דלוז כי מטו למחוזא דלוז שכיבו,למחר חזיא מלאך המות דהוה קבדח א"ל אמאי בדיחת א"ל באתר דבעו מינאי תמן שדרתינהו מיד פתח שלמה ואמר רגלוהי דבר איניש אינון ערבין ביה לאתר דמיתבעי תמן מובילין יתיה,תניא אמרו עליו על רבן שמעון בן גמליאל כשהיה שמח שמחת בית השואבה היה נוטל שמנה אבוקות של אור וזורק אחת ונוטל אחת ואין נוגעות זו בזו וכשהוא משתחוה נועץ שני גודליו בארץ ושוחה ונושק את הרצפה וזוקף ואין כל בריה יכולה לעשות כן וזו היא קידה,לוי אחוי קידה קמיה דרבי ואיטלע והא גרמא ליה והאמר רבי אלעזר לעולם אל יטיח אדם דברים כלפי מעלה שהרי אדם גדול הטיח דברים כלפי מעלה ואיטלע ומנו לוי הא והא גרמא ליה,לוי הוה מטייל קמיה דרבי בתמני סכיני שמואל קמיה שבור מלכא בתמניא מזגי חמרא אביי קמיה (דרבא) בתמניא ביעי ואמרי לה בארבעה ביעי,תניא אמר ר' יהושע בן חנניה כשהיינו שמחים שמחת בית השואבה לא ראינו שינה בעינינו כיצד שעה ראשונה תמיד של שחר משם לתפלה משם לקרבן מוסף משם לתפלת המוספין משם לבית המדרש משם לאכילה ושתיה משם לתפלת המנחה משם לתמיד של בין הערבים מכאן ואילך לשמחת בית השואבה,איני והאמר רבי יוחנן שבועה שלא אישן שלשה ימים מלקין אותו וישן לאלתר אלא הכי קאמר לא טעמנו טעם שינה דהוו מנמנמי אכתפא דהדדי:,חמש עשרה מעלות: אמר ליה רב חסדא לההוא מדרבנן דהוי קמסדר אגדתא קמיה א"ל שמיע לך הני חמש עשרה מעלות כנגד מי אמרם דוד א"ל הכי אמר רבי יוחנן בשעה שכרה דוד שיתין קפא תהומא ובעי למשטפא עלמא אמר דוד חמש עשרה מעלות והורידן אי הכי חמש עשרה מעלות יורדות מיבעי ליה,אמר ליה הואיל ואדכרתן (מלתא) הכי אתמר בשעה שכרה דוד שיתין קפא תהומא ובעא למשטפא עלמא אמר דוד מי איכא דידע אי שרי למכתב שם | 53a. It was so bright that a woman would be able to sort wheat by the light of the Celebration of the Place of the Drawing of the Water.,§ The mishna continues: The pious and the men of action would dance before the people who attended the celebration. The Sages taught in the Tosefta that some of them would say in their song praising God: Happy is our youth, as we did not sin then, that did not embarrass our old age. These are the pious and the men of action, who spent all their lives engaged in Torah and mitzvot. And some would say: Happy is our old age, that atoned for our youth when we sinned. These are the penitents. Both these and those say: Happy is he who did not sin; and he who sinned should repent and God will absolve him.,It is taught in the Tosefta: They said about Hillel the Elder that when he was rejoicing at the Celebration of the Place of the Drawing of the Water he said this: If I am here, everyone is here; and if I am not here, who is here? In other words, one must consider himself as the one upon whom it is incumbent to fulfill obligations, and he must not rely on others to do so. He would also say this: To the place that I love, there my feet take me, and therefore, I come to the Temple. And the Holy One, Blessed be He, says: If you come to My house, I will come to your house; if you do not come to My house, I will not come to your house, as it is stated: “In every place that I cause My name to be mentioned, I will come to you and bless you” (Exodus 20:21).,The Gemara cites another statement of Hillel the Elder. Additionally, he saw one skull that was floating on the water and he said to it: Because you drowned others, they drowned you, and those that drowned you will be drowned. That is the way of the world; everyone is punished measure for measure. Apropos following one’s feet, Rabbi Yoḥa said: The feet of a person are responsible for him; to the place where he is in demand, there they lead him.,The Gemara relates with regard to these two Cushites who would stand before Solomon: “Elihoreph and Ahijah, the sons of Shisha” (I Kings 4:3), and they were scribes of Solomon. One day Solomon saw that the Angel of Death was sad. He said to him: Why are you sad? He said to him: They are asking me to take the lives of these two Cushites who are sitting here. Solomon handed them to the demons in his service, and sent them to the district of Luz, where the Angel of Death has no dominion. When they arrived at the district of Luz, they died.,The following day, Solomon saw that the Angel of Death was happy. He said to him: Why are you happy? He replied: In the place that they asked me to take them, there you sent them. The Angel of Death was instructed to take their lives in the district of Luz. Since they resided in Solomon’s palace and never went to Luz, he was unable to complete his mission. That saddened him. Ultimately, Solomon dispatched them to Luz, enabling the angel to accomplish his mission. That pleased him. Immediately, Solomon began to speak and said: The feet of a person are responsible for him; to the place where he is in demand, there they lead him.,§ It is taught in a baraita: They said about Rabban Shimon ben Gamliel that when he would rejoice at the Celebration of the Place of the Drawing of the Water, he would take eight flaming torches and toss one and catch another, juggling them, and, though all were in the air at the same time, they would not touch each other. And when he would prostrate himself, he would insert his two thumbs into the ground, and bow, and kiss the floor of the courtyard and straighten, and there was not any other creature that could do that due to the extreme difficulty involved. And this was the form of bowing called kidda performed by the High Priest.,The Gemara relates: Levi demonstrated a kidda before Rabbi Yehuda HaNasi and strained his thigh and came up lame. The Gemara asks: And is that what caused him to be lame? But didn’t Rabbi Elazar say: One should never speak impertinently toward God above; as a great person once spoke impertinently toward God above, and even though his prayers were answered, he was still punished and came up lame. And who was this great person? It was Levi. Apparently his condition was not caused by his bow. The Gemara answers: There is no contradiction. Both this and that caused him to come up lame; because he spoke impertinently toward God, he therefore was injured when exerting himself in demonstrating kidda.,Apropos the rejoicing of Rabban Shimon ben Gamliel at the Celebration of the Place of the Drawing of the Water, the Gemara recounts: Levi would walk before Rabbi Yehuda HaNasi juggling with eight knives. Shmuel would juggle before King Shapur with eight glasses of wine without spilling. Abaye would juggle before Rabba with eight eggs. Some say he did so with four eggs. All these were cited.,It is taught in a baraita that Rabbi Yehoshua ben Ḥaya said: When we would rejoice in the Celebration of the Place of the Drawing of the Water, we did not see sleep in our eyes the entire Festival. How so? In the first hour of the day, the daily morning offering was sacrificed and everyone came to watch. From there they proceeded to engage in prayer in the synagogue; from there, to watch the sacrifice of the additional offerings; from there, to the synagogue to recite the additional prayer. From there they would proceed to the study hall to study Torah; from there to the eating and drinking in the sukka; from there to the afternoon prayer. From there they would proceed to the daily afternoon offering in the Temple. From this point forward, they proceeded to the Celebration of the Place of the Drawing of the Water.,The Gemara wonders: Is that so? But didn’t Rabbi Yoḥa say: One who took an oath that I will not sleep three days, one flogs him immediately for taking an oath in vain, and he may sleep immediately because it is impossible to stay awake for three days uninterrupted. Rather, this is what Rabbi Yehoshua is saying: We did not experience the sense of actual sleep, because they would merely doze on each other’s shoulders. In any case, they were not actually awake for the entire week.,§ The mishna continues: The musicians would stand on the fifteen stairs that descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteen Songs of the Ascents in Psalms. Rav Ḥisda said to one of the Sages who was organizing aggada before him: Did you hear with regard to these fifteen Songs of Ascents in Psalms, corresponding to what did David say them? He said to him that this is what Rabbi Yoḥa said: At the time that David dug the drainpipes in the foundation of the Temple, the waters of the depths rose and sought to inundate the world. Immediately, David recited the fifteen Songs of the Ascents and caused them to subside. Rav Ḥisda asked: If so, should they be called fifteen Songs of the Ascents? They should have been called Songs of the Descents.,Rav Ḥisda continued and said to him: Since you reminded me of this matter, this is what was originally stated: At the time that David dug the drainpipes, the waters of the depths rose and sought to inundate the world. David said: Is there anyone who knows whether it is permitted to write the sacred name |
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28. Babylonian Talmud, Megillah, 12b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 196| 12b. בבוציני,ביום השביעי כטוב לב המלך ביין אטו עד השתא לא טב לביה בחמרא אמר רבא יום השביעי שבת היה שישראל אוכלין ושותין מתחילין בד"ת ובדברי תשבחות אבל עובדי כוכבים שאוכלין ושותין אין מתחילין אלא בדברי תיפלות,וכן בסעודתו של אותו רשע הללו אומרים מדיות נאות והללו אומרים פרסיות נאות אמר להם אחשורוש כלי שאני משתמש בו אינו לא מדיי ולא פרסי אלא כשדיי רצונכם לראותה אמרו לו אין ובלבד שתהא ערומה,שבמדה שאדם מודד בה מודדין לו מלמד שהיתה ושתי הרשעה מביאה בנות ישראל ומפשיטן ערומות ועושה בהן מלאכה בשבת היינו דכתיב אחר הדברים האלה כשוך חמת המלך אחשורוש זכר את ושתי ואת אשר עשתה ואת אשר נגזר עליה כשם שעשתה כך נגזר עליה,ותמאן המלכה ושתי מכדי פריצתא הואי דאמר מר שניהן לדבר עבירה נתכוונו מ"ט לא אתאי א"ר יוסי בר חנינא מלמד שפרחה בה צרעת במתניתא תנא [בא גבריאל ועשה לה זנב],ויקצף המלך מאד אמאי דלקה ביה כולי האי אמר רבא שלחה ליה בר אהורייריה דאבא אבא לקבל אלפא חמרא שתי ולא רוי וההוא גברא אשתטי בחמריה מיד וחמתו בערה בו,ויאמר המלך לחכמים מאן חכמים רבנן יודעי העתים שיודעין לעבר שנים ולקבוע חדשים אמר להו דיינוה לי אמרו היכי נעביד נימא ליה קטלה למחר פסיק ליה חמריה ובעי לה מינן נימא ליה שבקה קא מזלזלה במלכותא אמרו לו מיום שחרב בית המקדש וגלינו מארצנו ניטלה עצה ממנו ואין אנו יודעין לדון דיני נפשות זיל לגבי עמון ומואב דיתבי בדוכתייהו כחמרא דיתיב על דורדייה,וטעמא אמרו ליה דכתיב (ירמיהו מח, יא) שאנן מואב מנעוריו ושוקט הוא אל שמריו ולא הורק מכלי אל כלי ובגולה לא הלך על כן עמד טעמו בו וריחו לא נמר מיד והקרוב אליו כרשנא שתר אדמתא תרשיש,א"ר לוי כל פסוק זה על שום קרבנות נאמר,כרשנא אמרו מלאכי השרת לפני הקב"ה רבש"ע כלום הקריבו לפניך כרים בני שנה כדרך שהקריבו ישראל לפניך שתר כלום הקריבו לפניך שתי תורין אדמתא כלום בנו לפניך מזבח אדמה תרשיש כלום שימשו לפניך בבגדי כהונה דכתיב בהו (שמות כח, כ) תרשיש ושהם וישפה מרס כלום מירסו בדם לפניך מרסנא כלום מירסו במנחות לפניך ממוכן כלום הכינו שלחן לפניך,ויאמר ממוכן תנא ממוכן זה המן ולמה נקרא שמו ממוכן שמוכן לפורענות אמר רב כהנא מכאן שההדיוט קופץ בראש,להיות כל איש שורר בביתו אמר רבא אלמלא אגרות הראשונות לא נשתייר משונאיהן של ישראל שריד ופליט,אמרי מאי האי דשדיר לן להיות כל איש שורר בביתו פשיטא אפילו קרחה בביתיה פרדשכא ליהוי,ויפקד המלך פקידים א"ר מאי דכתיב (משלי יג, טז) כל ערום יעשה בדעת וכסיל יפרוש אולת,כל ערום יעשה בדעת זה דוד דכתיב (מלכים א א, ב) ויאמרו לו עבדיו יבקשו לאדני המלך נערה בתולה כל מאן דהוה ליה ברתא אייתה ניהליה וכסיל יפרוש אולת זה אחשורוש דכתיב ויפקד המלך פקידים כל מאן דהוה ליה ברתא איטמרה מיניה,איש יהודי היה בשושן הבירה וגו' איש ימיני מאי קאמר אי ליחוסא קאתי ליחסיה ואזיל עד בנימין אלא מאי שנא הני,תנא כולן על שמו נקראו בן יאיר בן שהאיר עיניהם של ישראל בתפלתו בן שמעי בן ששמע אל תפלתו בן קיש שהקיש על שערי רחמים ונפתחו לו,קרי ליה יהודי אלמא מיהודה קאתי וקרי ליה ימיני אלמא מבנימין קאתי אמר רב נחמן מרדכי מוכתר בנימוסו היה,אמר רבה בר בר חנה אמר ר' יהושע בן לוי אביו מבנימין ואמו מיהודה ורבנן אמרי משפחות מתגרות זו בזו משפחת יהודה אומרת אנא גרים דמתיליד מרדכי דלא קטליה דוד לשמעי בן גרא ומשפחת בנימין אמרה מינאי קאתי,רבא אמר כנסת ישראל אמרה לאידך גיסא ראו מה עשה לי יהודי ומה שילם לי ימיני מה עשה לי יהודי | 12b. with zucchinis, indicating that often a man and his wife engage in similar actions.,The verse states: “On the seventh day, when the heart of the king was merry with wine” (Esther 1:10). The Gemara asks: Is that to say that until now his heart was not merry with wine? Did it take seven days for him to achieve merriment? Rava said: The seventh day was Shabbat, when the difference between the Jewish people and the gentiles is most apparent. On Shabbat, when the Jewish people eat and drink, they begin by occupying themselves with words of Torah and words of praise for God. But the nations of the world, when they eat and drink, they begin only with words of licentiousness.,The Gemara continues to detail what occurred at the feast. So too, at the feast of that wicked man, Ahasuerus, when the men began to converse, some said: The Median women are the most beautiful, while others said: The Persian women are the most beautiful. Ahasuerus said to them: The vessel that I use, i.e., my wife, is neither Median nor Persian, but rather Chaldean. Do you wish to see her? They said to him: Yes, provided that she be naked, for we wish to see her without any additional adornments.,The Gemara comments: Vashti was punished in this humiliating way for it is with the measure that a man measures to others that he himself is measured. In other words, God punishes individuals in line with their transgressions, measure for measure. This teaches that the wicked Vashti would take the daughters of Israel, and strip them naked, and make them work on Shabbat. Therefore, it was decreed that she be brought before the king naked, on Shabbat. This is as it is written: “After these things, when the wrath of King Ahasuerus was appeased, he remembered Vashti, and what she had done, and what was decreed against her” (Esther 2:1). That is to say, just as she had done with the young Jewish women, so it was decreed upon her.,The verse states: “But the queen Vashti refused to come” (Esther 1:12). The Gemara asks: Since she was immodest, as the Master said above: The two of them had sinful intentions, what is the reason that she did not come? Rabbi Yosei bar Ḥanina said: This teaches that she broke out in leprosy, and therefore she was embarrassed to expose herself publicly. An alternative reason for her embarrassment was taught in a baraita: The angel Gabriel came and fashioned her a tail.,The verse continues: “Therefore the king was very wrathful, and his anger burned in him” (Esther 1:12). The Gemara asks: Why did his anger burn in him so greatly merely because she did not wish to come? Rava said: Vashti not only refused to come, but she also sent him a message by way of a messenger: You, son of my father’s stableman [ahuriyyarei]. Belshazzar, my father, drank wine against a thousand men and did not become inebriated, as the verse in Daniel (5:1) testifies about him: “Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand”; and that man, referring euphemistically to Ahasuerus himself, has become senseless from his wine. Due to her audacity, immediately “his anger burned in him” (Esther 1:12).,The following verse states: “Then the king said to the wise men, who knew the times” (Esther 1:13). The Gemara asks: Who are these wise men? These wise men are the Sages of the Jewish people, who are referred to as those “who knew the times,” for they know how to intercalate years and fix the months of the Jewish calendar. Ahasuerus said to them: Judge her for me. The Sages said in their hearts: What should we do? If we say to him: Kill her, tomorrow he will become sober and then come and demand her from us. If we say to him: Let her be, she has scorned royalty, and that cannot be tolerated. Consequently, they decided not to judge the matter, and they said to him as follows: From the day that the Temple was destroyed and we have been exiled from our land, counsel and insight have been removed from us, and we do not know how to judge capital cases, as they are exceptionally difficult. Go to the people of Ammon and Moab, who have remained permanently settled in their places like wine that is settled on its lees, and so their minds are settled as well.,And they provided a good reason when they spoke to him, as they proved that one who is settled retains his reasoning: For it is written: “Moab has been at ease from his youth, and he has settled on his lees, and has not been emptied from vessel to vessel, neither has he gone into exile; therefore his taste has remained in him, and his scent is not changed” (Jeremiah 48:11). Ahasuerus immediately acted on their advice and asked his advisors, as it is written: “And next to him was Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan” (Esther 1:14).,Rabbi Levi said: This entire verse listing the names of the king’s advisors is stated on account of offerings. Each name alludes to an aspect of the sacrificial service that was unique to the Jewish people, which the ministering angels mentioned as merit for the Jewish people.,“Carshena”; the ministering angels said before the Holy One, Blessed be He: Master of the Universe, did the gentiles ever offer before You lambs [karim] of the first year [shana], as the Jewish people have offered before You? “Shethar”; have they ever offered before You two turtledoves [shetei torim]? “Admatha”; have they ever built before You an altar of earth [adama]? “Tarshish”; have they ever ministered before You in the priestly vestments, as it is written that on the fourth of the four rows of precious stones contained on the breastplate were: “A beryl [tarshish], an onyx, and a jasper” (Exodus 28:20). “Meres”; have they ever stirred [meirsu] the blood of the offerings before You? “Marsena”; have they ever stirred [meirsu] the meal-offering before You? “Memucan”; have they ever prepared [hekhinu] the table before You, on which the shewbread was placed?,The verse states: “And Memucan said” (Esther 1:16). A Sage taught in a baraita: Memucan is Haman. And why is Haman referred to as Memucan? Because he was prepared [mukhan] to bring calamity upon the Jewish people. Rav Kahana said: From here we see that the common man jumps to the front and speaks first, for Memucan was mentioned last of the king’s seven advisors, and nevertheless he expressed his opinion first.,The king sent out letters to the people of all his provinces, in which it was written: “That every man shall wield authority in his own house and speak according to the language of his people” (Esther 1:22). Rava said: Were it not for the first letters sent by Ahasuerus, which everybody discounted, there would not have been left among the enemies of the Jewish people, a euphemism for the Jewish people themselves, a remt or a refugee. Since these first letters were the subject of ridicule, people didn’t take the king seriously and did not immediately act upon the directive of the later letters, calling for the Jewish people’s destruction.,The Gemara continues. The reason that the first letters were not taken seriously is that they who received them would say: What is this that he has sent us: “That every man shall wield authority in his own house”? This is obvious; even a lowly weaver is commander [paredashekha] in his house. If so, why then did the king find it necessary to make such a proclamation?,The verse describes Ahasuerus’s search for a new wife by stating: “And let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the castle” (Esther 2:3). Rabbi Yehuda HaNasi said: What is the meaning of that which is written: “In everything a prudent man acts with knowledge, but a fool unfolds his folly” (Proverbs 13:16)? The verse highlights the difference between two kings’ approaches to finding a wife.,“In everything a prudent man acts with knowledge”; this statement is referring to David, who also sought a wife for himself, as it is written: “And his servants said to him, Let there be sought for my lord the king a young virgin” (I Kings 1:2). Since he sought one maiden, whoever had a daughter brought her to him, for everyone wanted his daughter to be the king’s wife. With regard to the continuation of the verse: “But a fool unfolds his folly” (Proverbs 13:16), this statement is referring to Ahasuerus, as it is written: “And let the king appoint officers” to seek out many maidens. Since it became clear that the king would have relations with all of them, but in the end he would choose only one as his bride, whoever had a daughter hid her from him.,The verse that initially describes Mordecai states: “There was a certain Jew in Shushan the castle, whose name was Mordecai the son of Jair the son of Shimei the son of Kish, a Benjamite” (Esther 2:5). The Gemara asks: What is it conveying in the verse by saying the names of Mordecai’s ancestors? If the verse in fact comes to trace his ancestry, it should continue tracing his lineage back all the way to Benjamin, the founder of his tribe. Rather, what is different about these names that they deserve special mention?,The Gemara answers: A Sage taught the following baraita: All of them are names by which Mordecai was called. He was called “the son of Jair” because he was the son who enlightened [heir] the eyes of all of the Jewish people with his prayers; “the son of Shimei” because he was the son whom God heard [shama] his prayers; “the son of Kish” because he knocked [hikish] on the gates of mercy and they were opened to him.,The Gemara points out a contradiction: Mordecai is referred to as a “Jew [Yehudi],” apparently indicating that he came from the tribe of Judah, but in the continuation of the verse he is called “Benjamite” [Yemini], which indicates that he came from the tribe of Benjamin. Rav Naḥman said: Mordecai was crowned with honorary names. Yehudi is one such honorary epithet, due to its allusion to the royal tribe of Judah, but it is not referring to Mordecai’s tribal affiliation.,Rabba bar bar Ḥana said that Rabbi Yehoshua ben Levi said an alternative explanation: Mordecai’s father was from the tribe of Benjamin, and his mother was from the tribe of Judah. Therefore, he was both a Yemini, a Benjamite, and a Yehudi, from the tribe of Judah. And the Rabbis say that the dual lineage is due to a dispute: The families competed with each other over which tribe could take credit for Mordecai. The family of Judah would say: I caused the birth of Mordecai, as only because David did not kill Shimei, the son of Gera, when he cursed him (see II Samuel 16) was it possible for Mordecai to be born later from his descendants. And the family of Benjamin said in response: In the end he came from me, as he in fact was from Benjamin’s tribe.,Rava said: The Congregation of Israel at the time said this from the opposite perspective, not as a boast, but as a complaint, remarking: See what a Judean has done to me and how a Benjamite has repaid me. What a Judean has done to me is referring to |
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29. Babylonian Talmud, Makkot, 11a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 196 11a. בלשון עזה דכתיב (יהושע כ, א) וידבר ה' אל יהושע לאמר דבר אל בני ישראל לאמר תנו לכם את ערי המקלט אשר דברתי אליכם וגו' מפני שהן של תורה,למימרא דכל דיבור לשון קשה אין כדכתיב (בראשית מב, ל) דבר האיש אדוני הארץ אתנו קשות והתניא (מלאכי ג, טז) נדברו אין נדברו אלא לשון נחת וכן הוא אומר (תהלים מז, ד) ידבר עמים תחתינו דבר לחוד ידבר לחוד:,(סימנ"י רבנ"ן מהמנ"י וספר"י),פליגי בה רבי יהודה ורבנן חד אומר מפני ששיהם וחד אומר מפני שהן של תורה,(יהושע כד, כו) ויכתוב יהושע את הדברים האלה בספר תורת אלהים פליגי בה ר' יהודה ור' נחמיה חד אומר שמנה פסוקים וחד אומר ערי מקלט,בשלמא למ"ד ח' פסוקים היינו דכתיב בספר תורת אלהים אלא למ"ד ערי מקלט מאי בספר תורת אלהים ה"ק ויכתוב יהושע בספרו את הדברים האלה הכתובים בספר תורת אלהים,ספר שתפרו בפשתן פליגי בה ר' יהודה ור"מ חד אומר כשר וחד אומר פסול,למ"ד פסול דכתיב (שמות יג, ט) למען תהיה תורת ה' בפיך ואיתקש כל התורה כולה לתפילין מה תפילין הלכה למשה מסיני לתופרן בגידין אף כל לתופרן בגידין ואידך כי איתקש למותר בפיך להלכותיו לא איתקש,אמר רב חזינן להו לתפילין דבי חביבי דתפירי בכיתנא ולית הלכתא כוותיה:,| 11a. with harsh language, as it is written: “And the Lord spoke [vayedabber] to Joshua saying: Speak [dabber] to the children of Israel, saying: Assign you the cities of refuge of which I spoke [dibbarti] to you by means of Moses” (Joshua 20:1–2). Why does the Torah repeatedly employ a term of dibbur, connoting harsh speech, as opposed to the term of amira, connoting neutral speech? It is due to the fact that the cities of refuge are a mitzva of the Torah, and therefore they warrant emphasis.,The Gemara asks: Is that to say that all instances of speaking [dibbur] indicate harsh language? The Gemara answers: Yes, as it is written with regard to Joseph’s brothers: “The man, the lord of the land, spoke [dibber] harshly to us” (Genesis 42:30). The Gemara asks: But isn’t it taught in a baraita with regard to the verse: “Then they who feared the Lord spoke [nidberu] with one another” (Malachi 3:16), that the term “they spoke” is nothing other than a term of gentleness, and likewise, the same is true of the verse which states: “He subdues [yadber] peoples under us” (Psalms 47:4), meaning that God will calmly and gently conduct the nations under the influence of the Jewish people? The Gemara answers: The meaning of dibber is discrete and the meaning of yadber is discrete. There is a difference between the two conjugations of the same root.,The Gemara provides a mnemonic for the disputes involving Rabbi Yehuda that follow: Rabbis; mehemni, i.e., the dispute with Rabbi Neḥemya; and the dispute with regard to Torah scrolls sewn with threads of flax.,The Gemara resumes the discussion of the harsh language employed in the portion discussing murderers in the book of Joshua. Rabbi Yehuda and the Rabbis disagree with regard to this matter. One says harsh language was employed because Joshua delayed fulfilling the mitzva of designating cities of refuge, and one says it is because the cities of refuge are a mitzva of the Torah, and therefore they warrant emphasis.,The Gemara cites an additional dispute with regard to the portion of the cities of refuge in the book of Joshua. It is written: “And Joshua wrote these matters in the scroll of the Torah of God” (Joshua 24:26). Rabbi Yehuda and Rabbi Neḥemya disagree with regard to this matter. One says: The reference is to the final eight verses in the Torah that record the death of Moses and were recorded by Joshua in the scroll of the Torah, in addition to the rest of the Torah that was written by Moses (see Bava Batra 15a). And one says: The reference is to the portion of the cities of refuge that appears in the book of Joshua.,The Gemara discusses these two opinions: Granted, according to the one who says that the reference is to the final eight verses in the Torah, that is the reason that it is written: “And Joshua wrote these matters in the scroll of the Torah of God,” as he wrote those verses and they were included in the Torah. But according to the one who says that the reference is to the portion of the cities of refuge in the book of Joshua, what is the meaning of the phrase “in the scroll of the Torah of God”? They appear in the book of Joshua, not in the Torah. The Gemara answers: This is what the verse is saying: And Joshua wrote in his book these matters that are also written in the scroll of the Torah of God.,The Gemara proceeds to cite another dispute between Rabbi Yehuda and one of the Sages in which it is not clear which opinion is attributable to which Sage. In the case of a Torah scroll where one sewed its sheets with linen threads, Rabbi Yehuda and Rabbi Meir disagree with regard to this matter. One says: The Torah scroll is fit for use, and one says: The Torah scroll is unfit for use.,The Gemara elaborates: According to the one who says that the Torah scroll is unfit for use, the reason is as it is written with regard to phylacteries: “And it shall be for you a sign on your hand and a memorial between your eyes, in order that the Torah of God shall be in your mouth” (Exodus 13:9). And in this verse the entire Torah is juxtaposed and likened to phylacteries: Just as with regard to phylacteries, there is a halakha transmitted to Moses from Sinai to sew them with sinews, so too, with regard to all sheets of the Torah scroll, there is a requirement to sew them with sinews. And the other Sage holds: When the Torah scroll is juxtaposed and likened to phylacteries, it is only with regard to the principle that the sheets of the Torah scroll may be prepared only from a species of animal that is permitted to your mouth, i.e., that it is permitted for a Jew to eat; but with regard to its other halakhot, it is not juxtaposed and likened to phylacteries.,Rav said: I saw that the phylacteries of the house of my uncle, Rabbi Ḥiyya, were sewn with linen. But the halakha is not in accordance with his opinion; phylacteries may be sewn only with sinews.,one anointed with the anointing oil, which was the method through which High Priests were consecrated until the oil was sequestered toward the end of the First Temple period; and one consecrated by donning multiple garments, the eight vestments unique to the High Priest, which was the practice during the Second Temple period; and one who received a temporary appointment due to the unfitness of the serving High Priest, who departed from his anointment with the restoration of the serving High Priest to active service, their deaths facilitate the return of the murderer from the city of refuge to his home. Rabbi Yehuda says: Even the death of a priest anointed for war to address the soldiers (see Deuteronomy 20:1–7) facilitates the return of the murderer.,The mishna continues: Therefore, the mothers of High Priests would provide those exiled to cities of refuge with sustece and garments so that they would not pray that their sons would die. The more comfortable their lives in the city of refuge, the less urgency they would feel to leave, and the less likely it would be that they would pray for the death of the High Priests.,From where are these matters, that the death of these High Priests facilitates the return of the murderer, derived? Rav Kahana said they are derived from a verse, as the verse states: “And he shall dwell there until the death of the High Priest who was anointed with the sacred oil” (Numbers 35:25), and it is written: “For in his city of refuge he shall dwell until the death of the High Priest” (Numbers 35:28), and it is written: “And after the death of the High Priest the murderer shall return to his ancestral land” (Numbers 35:28). The three mentions of the death of the High Priest correspond to the three types of High Priest enumerated by the first tanna of the mishna: One anointed with oil, one consecrated by donning the eight vestments, and one who was relieved of his position.,And Rabbi Yehuda holds that another verse is written: “And you shall take no ransom for him that fled to his city of refuge, to return and dwell in the land until the death of the priest” (Numbers 35:32), from which it is derived that the death of the priest anointed for war also facilitates the return of the murderer. And the other tanna says: From the fact that High Priest is not written in that verse, it is clear that the reference is not to an additional type of High Priest; rather, the reference is to one of those High Priests mentioned in the preceding verses.,§ The mishna teaches: Therefore, the mothers of High Priests would provide those exiled to cities of refuge with sustece and garments so that they would not pray that their sons will die. The Gemara asks: The reason that the High Priest will not die is that they do not pray; but if they prayed for the death of the High Priest, would he die? But isn’t it written: “As the wandering sparrow, as the flying swallow, so a curse that is baseless shall come home” (Proverbs 26:2)? Why does the mishna express concern over a baseless curse? A certain elder said to him: I heard in the lecture delivered by Rava that it is not a baseless curse, as the High Priests share the blame for the unintentional murders performed by these people, as they should have pleaded for mercy for their generation, that no murder should transpire, even unintentionally, and they did not plead. Due to their share in the blame, prayers for their death could be effective.,And some teach a variant reading of the mishna: Therefore, the mothers of High Priests would provide those exiled to cities of refuge with sustece and garments, so that those exiled would pray that their sons will not die. The Gemara infers: The reason that the High Priests will not die is that they pray, but if they did not pray for the High Priest not to die, would the High Priest die? What could the High Priest have done to prevent the unintentional murder? Here, in Babylonia, we say an adage to describe a situation of that sort: Toviyya sinned and Zigud is flogged. Toviyya violated a prohibition and Zigud came as a single witness to testify against him. Since the testimony of a single witness is not valid in court, he is flogged for defaming Toviyya. The sinner is unpunished and the person who sought to testify against him is flogged. This became a colloquialism for a situation where one is punished for the sin of another.,There, in Eretz Yisrael, they say a different adage with the same application: Shechem married a woman and Mavgai circumcised himself. This is based on the episode of the abduction of Dinah in the city of Shechem (see Genesis, chapter 34), where Shechem compelled all the male residents of the city to undergo circumcision so that he could marry Dinah. Shechem married Dinah, while the rest of the males suffered the pain of circumcision and received no benefit.,A certain elder said to him: I heard in the lecture delivered by Rava that the High Priests share the blame, as they should have pleaded for mercy for their generation and they did not plead. Consequently, they required the exiles to pray on their own behalf. The Gemara illustrates the concept of the responsibility held by the spiritual leadership: This is like in this incident where a certain man was eaten by a lion at a distance of three parasangs from the place of residence of Rabbi Yehoshua ben Levi, and Elijah the prophet did not speak with him for three days because of his failure to pray that an incident of this kind would not transpire in his place of residence.,Apropos curses that are realized, Rav Yehuda says that Rav says: With regard to the curse of a Sage, even if it is baseless, i.e., based on a mistaken premise, it nevertheless comes to fruition and affects the object of the curse. From where do we derive this? It is derived from this incident involving Ahithophel. When David dug the drainpipes in preparation for building the Temple, the waters of the depths rose and sought to inundate the world. David said: What is the halakha? Is it permitted to write the sacred name on an earthenware shard and throw it into the depths, so that the water will subside and stand in its place? There was no one who said anything to him. David said: Anyone who knows the answer to this matter and does not say it shall be strangled.,Then Ahithophel raised an a fortiori inference on his own and said: And if in order to make peace between a man and his wife in the case of a sota, when the husband suspects his wife of having committed adultery, the Torah says: My name that was written in sanctity shall be erased on the water, then, in order to establish peace for the whole world in its entirety, is it not all the more so permitted? Ahithophel said to David: It is permitted. David wrote the sacred name on an earthenware shard and cast it into the depths, and the water in the depths subsided and stood in its place.,And even so it is written that during the rebellion of Absalom: “And Ahithophel saw that his counsel was not taken, and he saddled his donkey and he arose and went to his house, to his town, and he commanded his household and strangled himself” (II Samuel 17:23). Although David stipulated that his curse would take effect only if one who knows the answer fails to share it with him, and Ahithophel did not fail to share it with him, the curse was realized.,The Gemara cites a similar statement: Rabbi Abbahu says: With regard to the curse of a Sage, even if it is stated conditionally, it comes to realization. From where do we derive this? It is derived from an incident involving Eli the High Priest, as Eli said to Samuel, after the latter had received a prophetic vision with regard to Eli, that his sons do not follow his path: “Therefore may God do to you, and more also, if you hide any matter from me of all the matters that He spoke unto you” (I Samuel 3:17). And even though it is written immediately thereafter: “And Samuel told him all the matters, and did not hide from him” (I Samuel 3:18), it is written at the time of Samuel’s death: “And his sons did not follow in his ways” (I Samuel 8:3), indicating that God did to Samuel as he prophesied with regard to Eli, and his own sons did not follow his path. Despite the fact that Eli stated the curse conditionally, Samuel was affected by the curse. | |
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30. Babylonian Talmud, Hagigah, 12b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 259| 12b. את הארץ למה לי להקדים שמים לארץ והארץ היתה תהו ובהו מכדי בשמים אתחיל ברישא מאי שנא דקא חשיב מעשה ארץ תנא דבי ר' ישמעאל משל למלך בשר ודם שאמר לעבדיו השכימו לפתחי השכים ומצא נשים ואנשים למי משבח למי שאין דרכו להשכים והשכים,תניא ר' יוסי אומר אוי להם לבריות שרואות ואינן יודעות מה רואות עומדות ואין יודעות על מה הן עומדות הארץ על מה עומדת על העמודים שנאמר (איוב ט, ו) המרגיז ארץ ממקומה ועמודיה יתפלצון עמודים על המים שנאמר (תהלים קלו, ו) לרוקע הארץ על המים מים על ההרים שנאמר על הרים יעמדו מים הרים ברוח שנאמר (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח רוח בסערה שנאמר (תהלים קמח, ח) רוח סערה עושה דברו סערה תלויה בזרועו של הקב"ה שנאמר (דברים לג, כז) ומתחת זרועות עולם,וחכ"א על י"ב עמודים עומדת שנאמר (דברים לב, ח) יצב גבולות עמים למספר בני ישראל וי"א ז' עמודים שנאמר (משלי ט, א) חצבה עמודיה שבעה ר"א בן שמוע אומר על עמוד אחד וצדיק שמו שנאמר (משלי י, כה) וצדיק יסוד עולם,א"ר יהודה שני רקיעים הן שנאמר (דברים י, יד) הן לה' אלהיך השמים ושמי השמים,ר"ל אמר שבעה ואלו הן וילון רקיע שחקים זבול מעון מכון ערבות וילון אינו משמש כלום אלא נכנס שחרית ויוצא ערבית ומחדש בכל יום מעשה בראשית שנאמר (ישעיהו מ, כב) הנוטה כדוק שמים וימתחם כאהל לשבת רקיע שבו חמה ולבנה כוכבים ומזלות קבועין שנאמר (בראשית א, יז) ויתן אותם אלהים ברקיע השמים שחקים שבו רחיים עומדות וטוחנות מן לצדיקים שנאמר (תהלים עח, כג) ויצו שחקים ממעל ודלתי שמים פתח וימטר עליהם מן לאכול וגו',זבול שבו ירושלים ובית המקדש ומזבח בנוי ומיכאל השר הגדול עומד ומקריב עליו קרבן שנאמר (מלכים א ח, יג) בנה בניתי בית זבול לך מכון לשבתך עולמים ומנלן דאיקרי שמים דכתיב (ישעיהו סג, טו) הבט משמים וראה מזבול קדשך ותפארתך,מעון שבו כיתות של מלאכי השרת שאומרות שירה בלילה וחשות ביום מפני כבודן של ישראל שנאמר (תהלים מב, ט) יומם יצוה ה' חסדו ובלילה שירה עמי,אמר ר"ל כל העוסק בתורה בלילה הקב"ה מושך עליו חוט של חסד ביום שנאמר יומם יצוה ה' חסדו ומה טעם יומם יצוה ה' חסדו משום ובלילה שירה עמי ואיכא דאמרי אמר ר"ל כל העוסק בתורה בעוה"ז שהוא דומה ללילה הקב"ה מושך עליו חוט של חסד לעוה"ב שהוא דומה ליום שנאמר יומם יצוה ה' חסדו ובלילה שירה עמי,א"ר לוי כל הפוסק מדברי תורה ועוסק בדברי שיחה מאכילין אותו גחלי רתמים שנאמר (איוב ל, ד) הקוטפים מלוח עלי שיח ושרש רתמים לחמם ומנלן דאיקרי שמים שנאמר (דברים כו, טו) השקיפה ממעון קדשך מן השמים,מכון שבו אוצרות שלג ואוצרות ברד ועליית טללים רעים ועליית אגלים וחדרה של סופה [וסערה] ומערה של קיטור ודלתותיהן אש שנאמר (דברים כח, יב) יפתח ה' לך את אוצרו הטוב,הני ברקיעא איתנהו הני בארעא איתנהו דכתיב (תהלים קמח, ז) הללו את ה' מן הארץ תנינים וכל תהומות אש וברד שלג וקיטור רוח סערה עושה דברו אמר רב יהודה אמר רב דוד ביקש עליהם רחמים והורידן לארץ אמר לפניו רבש"ע (תהלים ה, ה) לא אל חפץ רשע אתה לא יגורך (במגורך) רע צדיק אתה ה' לא יגור במגורך רע ומנלן דאיקרי שמים דכתיב (מלכים א ח, לט) ואתה תשמע השמים מכון שבתך,ערבות שבו צדק משפט וצדקה גנזי חיים וגנזי שלום וגנזי ברכה ונשמתן של צדיקים ורוחות ונשמות שעתיד להיבראות וטל שעתיד הקב"ה להחיות בו מתים צדק ומשפט דכתיב (תהלים פט, טו) צדק ומשפט מכון כסאך צדקה דכתיב (ישעיהו נט, יז) וילבש צדקה כשרין גנזי חיים דכתיב (תהלים לו, י) כי עמך מקור חיים וגנזי שלום דכתיב (שופטים ו, כד) ויקרא לו ה' שלום וגנזי ברכה דכתיב (תהלים כד, ה) ישא ברכה מאת ה',נשמתן של צדיקים דכתיב (שמואל א כה, כט) והיתה נפש אדוני צרורה בצרור החיים את ה' אלהיך רוחות ונשמות שעתיד להיבראות דכתיב (ישעיהו נז, טז) כי רוח מלפני יעטוף ונשמות אני עשיתי וטל שעתיד הקב"ה להחיות בו מתים דכתיב (תהלים סח, י) גשם נדבות תניף אלהים נחלתך ונלאה אתה כוננתה,שם אופנים ושרפים וחיות הקדש ומלאכי השרת וכסא הכבוד מלך אל חי רם ונשא שוכן עליהם בערבות שנאמר (תהלים סח, ה) סולו לרוכב בערבות ביה שמו ומנלן דאיקרי שמים אתיא רכיבה רכיבה כתיב הכא סולו לרוכב בערבות וכתיב התם (דברים לג, כו) רוכב שמים בעזרך,וחשך וענן וערפל מקיפין אותו שנאמר (תהלים יח, יב) ישת חשך סתרו סביבותיו סוכתו חשכת מים עבי שחקים ומי איכא חשוכא קמי שמיא והכתיב [דניאל ב, כב] הוא (גלי) עמיקתא ומסתרתא ידע מה בחשוכא ונהורא עמיה שרי לא קשיא הא | 12b. Why do I need “and the earth” [et ha’aretz]? To teach that heaven preceded earth in the order of Creation. The next verse states: “And the earth was unformed and void” (Genesis 1:2). The Gemara asks: After all, the Bible began with heaven first; what is different about the second verse? Why does the Bible recount the creation of earth first in the second verse? The Sage of the school of Rabbi Yishmael taught: This can be explained by a parable of a flesh-and-blood king who said to his servants: Rise early and come to my entrance. He arose and found women and men waiting for him. Whom does he praise? Those who are unaccustomed to rising early but yet rose early, the women. The same applies to the earth: Since it is a lowly, physical sphere, we would not have expected it to be created together with heaven. Therefore, it is fitting to discuss it at greater length.,§ It is taught in a baraita: Rabbi Yosei says: Woe to them, the creations, who see and know not what they see; who stand and know not upon what they stand. He clarifies: Upon what does the earth stand? Upon pillars, as it is stated: “Who shakes the earth out of its place, and its pillars tremble” (Job 9:6). These pillars are positioned upon water, as it is stated: “To Him Who spread forth the earth over the waters” (Psalms 136:6). These waters stand upon mountains, as it is stated: “The waters stood above the mountains” (Psalms 104:6). The mountains are upon the wind, as it is stated: “For behold He forms the mountains and creates the wind” (Amos 4:13). The wind is upon a storm, as it is stated: “Stormy wind, fulfilling His word” (Psalms 148:8). The storm hangs upon the arm of the Holy One, Blessed be He, as it is stated: “And underneath are the everlasting arms” (Deuteronomy 33:27), which demonstrates that the entire world rests upon the arms of the Holy One, Blessed be He.,And the Rabbis say: The earth stands on twelve pillars, as it is stated: “He set the borders of the nations according to the number of the children of Israel” (Deuteronomy 32:8). Just as the children of Israel, i.e., the sons of Jacob, are twelve in number, so does the world rest on twelve pillars. And some say: There are seven pillars, as it is stated: “She has hewn out her seven pillars” (Proverbs 9:1). Rabbi Elazar ben Shammua says: The earth rests on one pillar and a righteous person is its name, as it is stated: “But a righteous person is the foundation of the world” (Proverbs 10:25).,§ Rabbi Yehuda said: There are two firmaments, as it is stated: “Behold, to the Lord your God belongs the heaven and the heaven of heavens” (Deuteronomy 10:14), indicating that there is a heaven above our heaven.,Reish Lakish said: There are seven firmaments, and they are as follows: Vilon, Rakia, Sheḥakim, Zevul, Ma’on, Makhon, and Aravot. The Gemara proceeds to explain the role of each firmament: Vilon, curtain, is the firmament that does not contain anything, but enters at morning and departs in the evening, and renews the act of Creation daily, as it is stated: “Who stretches out the heavens as a curtain [Vilon], and spreads them out as a tent to dwell in” (Isaiah 40:22). Rakia, firmament, is the one in which the sun, moon, stars, and zodiac signs are fixed, as it is stated: “And God set them in the firmament [Rakia] of the heaven” (Genesis 1:17). Sheḥakim, heights, is the one in which mills stand and grind manna for the righteous, as it is stated: “And He commanded the heights [Shehakim] above, and opened the doors of heaven; and He caused manna to rain upon them for food, and gave them of the corn of heaven” (Psalms 78:23–24).,Zevul, abode, is the location of the heavenly Jerusalem and the heavenly Temple, and there the heavenly altar is built, and the angel Michael, the great minister, stands and sacrifices an offering upon it, as it is stated: “I have surely built a house of Zevul for You, a place for You to dwell forever” (I Kings 8:13). And from where do we derive that Zevul is called heaven? As it is written: “Look down from heaven and see, from Your holy and glorious abode [Zevul]” (Isaiah 63:15).,Ma’on, habitation, is where there are groups of ministering angels who recite song at night and are silent during the day out of respect for Israel, in order not to compete with their songs, as it is stated: “By day the Lord will command His kindness, and in the night His song is with me” (Psalms 42:9), indicating that the song of the angels is with God only at night.,With regard to the aforementioned verse, Reish Lakish said: Whoever occupies himself with Torah at night, the Holy One, Blessed be He, extends a thread of kindness over him by day, as it is stated: “By day, the Lord will command His kindness,” and what is the reason that “by day, the Lord will command His kindness”? Because “and in the night His song,” i.e., the song of Torah, “is with me.” And some say that Reish Lakish said: Whoever occupies himself with Torah in this world, which is comparable to night, the Holy One, Blessed be He, extends a thread of kindness over him in the World-to-Come, which is comparable to day, as it is stated: “By day, the Lord will command His kindness, and in the night His song is with me.”,With regard to the same matter, Rabbi Levi said: Anyone who pauses from words of Torah to occupy himself with mundane conversation will be fed with the coals of the broom tree, as it is stated: “They pluck saltwort [maluaḥ] with wormwood [alei siaḥ], and the roots of the broom tree [retamim] are their food” (Job 30:4). The exposition is as follows: Those who pluck, i.e., pause, from learning Torah, which was given upon two tablets, luḥot, which sounds similar to maluaḥ, for the purpose of siaḥ, idle chatter, are punished by having to eat coals made from “the roots of the broom tree.” And from where do we derive that Ma’on is called heaven? As it is stated: “Look forth from Your holy Ma’on, from heaven” (Deuteronomy 26:15).,Makhon, dwelling place, is where there are storehouses of snow and storehouses of hail, and the upper chamber of harmful dews, and the upper chamber of drops, and the room of tempests and storms, and the cave of mist. And the doors of all these are made of fire. How do we know that there are storehouses for evil things? For it is stated: “The Lord will open for you His good storehouse, the heavens” (Deuteronomy 28:12), which indicates the existence of a storehouse that contains the opposite of good.,The Gemara asks a question: With regard to these things listed above, are they located in heaven? It is obvious that they are located on the earth. As it is written: “Praise the Lord from the earth, sea monsters and all depths, fire and hail, snow and mist, stormy wind, fulfilling His word” (Psalms 148:7–8). The verse seems to indicate that all these things are found on the earth. Rav Yehuda said that Rav said: David requested mercy with regard to them, that they should not remain in heaven, and He brought them down to earth. He said before Him: Master of the Universe, “You are not a God that has pleasure in wickedness, evil shall not sojourn with You” (Psalms 5:5). In other words, You are righteous, O Lord. Nothing evil should sojourn in Your vicinity. Rather, it is better that they remain close to us. And from where do we derive that this place is called “heaven”? As it is written: “And You shall hear in heaven, the Makhon of Your dwelling” (I Kings 8:39).,Aravot, skies, is the firmament that contains righteousness; justice; righteousness, i.e., charity; the treasuries of life; the treasuries of peace; the treasuries of blessing; the souls of the righteous; the spirits and souls that are to be created; and the dew that the Holy One, Blessed be He, will use to revive the dead. The Gemara proves this statement: Righteousness and justice are found in heaven, as it is written: “Righteousness and justice are the foundation of Your throne” (Psalms 89:15); righteousness, as it is written: “And He donned righteousness as armor” (Isaiah 59:17); the treasuries of life, as it is written: “For with You is the source of life” (Psalms 36:10). And the treasuries of peace are found in heaven, as it is written: “And he called Him the Lord of peace” (Judges 6:24), implying that peace is God’s name and is therefore found close to Him. And the treasuries of blessing, as it is written: “He shall receive a blessing from the Lord” (Psalms 24:5).,The souls of the righteous are found in heaven, as it is written: “And the soul of my master shall be bound in the bundle of life with the Lord, your God” (I Samuel 25:29). Spirits and souls that are to be created are found there, as it is written: “For the spirit that enwraps itself is from Me, and the souls that I have made” (Isaiah 57:16), which indicates that the spirit to be released into the world, wrapped around a body, is located close to God. The dew that the Holy One, Blessed be He, will use to revive the dead is found in heaven, as it is written: “A bountiful rain You will pour down, God; when Your inheritance was weary, You confirmed it” (Psalms 68:10).,There, in the firmaments, are the ofanim, the seraphim, the holy divine creatures, and the ministering angels, and the Throne of Glory. The King, God, the living, lofty, exalted One dwells above them in Aravot, as it is stated: “Extol Him Who rides upon the skies [Aravot], Whose name is God” (Psalms 68:5). And from where do we derive that Aravot is called “heaven”? This is learned by using a verbal analogy between two instances of “rides” and “rides”: Here, it is written: “Extol Him Who rides upon the skies [Aravot],” and there, it is written: “Who rides upon the heaven as your help” (Deuteronomy 33:26).,And darkness and clouds and fog surround Him, as it is stated: “He made darkness His hiding place, His pavilion round about Him; darkness of waters, thick clouds of the skies” (Psalms 18:12). The Gemara asks: And is there darkness before Heaven, i.e., before God? But isn’t it written: “He reveals deep and secret things, He knows what is in the darkness, and the light dwells with Him” (Daniel 2:22), demonstrating that only light, not darkness, is found with God? The Gemara answers: This is not difficult. This verse, which states that only light dwells with Him, is referring |
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31. Babylonian Talmud, Berachot, 7a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 172| 7a. א"ר יוחנן משום ר' יוסי מנין שהקב"ה מתפלל שנאמר (ישעיהו נו, ז) והביאותים אל הר קדשי ושמחתים בבית תפלתי תפלתם לא נאמר אלא תפלתי מכאן שהקב"ה מתפלל.,מאי מצלי,אמר רב זוטרא בר טוביה אמר רב יה"ר מלפני שיכבשו רחמי את כעסי ויגולו רחמי על מדותי ואתנהג עם בני במדת רחמים ואכנס להם לפנים משורת הדין.,תניא א"ר ישמעאל בן אלישע פעם אחת נכנסתי להקטיר קטורת לפני ולפנים וראיתי אכתריאל יה ה' צבאות שהוא יושב על כסא רם ונשא ואמר לי ישמעאל בני ברכני אמרתי לו יה"ר מלפניך שיכבשו רחמיך את כעסך ויגולו רחמיך על מדותיך ותתנהג עם בניך במדת הרחמים ותכנס להם לפנים משורת הדין ונענע לי בראשו וקמ"ל שלא תהא ברכת הדיוט קלה בעיניך,וא"ר יוחנן משום ר' יוסי מנין שאין מרצין לו לאדם בשעת כעסו דכתיב (שמות לג, יד) פני ילכו והנחותי לך אמר לו הקב"ה למשה המתן לי עד שיעברו פנים של זעם ואניח לך,ומי איכא רתחא קמיה דקודשא בריך הוא,אין דתניא (תהלים ז, יב) ואל זועם בכל יום,וכמה זעמו רגע וכמה רגע אחד מחמשת רבוא ושמונת אלפים ושמנה מאות ושמנים ושמנה בשעה וזו היא רגע ואין כל בריה יכולה לכוין אותה שעה חוץ מבלעם הרשע דכתיב ביה (במדבר כד, טז) ויודע דעת עליון,השתא דעת בהמתו לא הוה ידע דעת עליון הוה ידע,אלא מלמד שהיה יודע לכוין אותה שעה שהקב"ה כועס בה,והיינו דאמר להו נביא לישראל (מיכה ו, ה) עמי זכר נא מה יעץ בלק מלך מואב וגו' מאי (מיכה ו, ה) למען דעת צדקות ה',א"ר אלעזר אמר להם הקב"ה לישראל דעו כמה צדקות עשיתי עמכם שלא כעסתי בימי בלעם הרשע שאלמלי כעסתי לא נשתייר משונאיהם של ישראל שריד ופליט,והיינו דקא"ל בלעם לבלק (במדבר כג, ח) מה אקב לא קבה אל ומה אזעם לא זעם ה' מלמד שכל אותן הימים לא זעם.,וכמה זעמו רגע וכמה רגע א"ר אבין ואיתימא רבי אבינא רגע כמימריה.,ומנא לן דרגע רתח שנא' (תהלים ל, ו) כי רגע באפו חיים ברצונו ואב"א מהכא (ישעיהו כו, כ) חבי כמעט רגע עד יעבור זעם,ואימת רתח אמר אביי בהנך תלת שעי קמייתא כי חיורא כרבלתא דתרנגולא וקאי אחד כרעא,כל שעתא ושעתא נמי קאי הכי,כל שעתא אית ביה שורייקי סומקי בההיא שעתא לית ביה שורייקי סומקי.,ההוא צדוקי דהוה בשבבותיה דר' יהושע בן לוי הוה קא מצער ליה טובא בקראי יומא חד שקל תרנגולא ואוקמיה בין כרעי' דערסא ועיין ביה סבר כי מטא ההיא שעתא אלטייה כי מטא ההיא שעתא ניים אמר ש"מ לאו אורח ארעא למעבד הכי (תהלים קמה, ט) ורחמיו על כל מעשיו כתיב,וכתיב (משלי יז, כו) גם ענוש לצדיק לא טוב,תנא משמיה דר' מאיר בשעה שהחמה זורחת וכל מלכי מזרח ומערב מניחים כתריהם בראשיהם ומשתחוים לחמה מיד כועס הקב"ה:,וא"ר יוחנן משום רבי יוסי טובה מרדות אחת בלבו של אדם יותר מכמה מלקיות שנא' (הושע ב, ט) ורדפה את מאהביה וגו' ואמרה אלכה ואשובה אל אישי הראשון כי טוב לי אז מעתה וריש לקיש אמר יותר ממאה מלקיות שנאמר (משלי יז, י) תחת גערה במבין מהכות כסיל מאה:,וא"ר יוחנן משום ר' יוסי שלשה דברים בקש משה מלפני הקב"ה ונתן לו בקש שתשרה שכינה על ישראל ונתן לו שנאמר (שמות לג, טז) הלוא בלכתך עמנו,בקש שלא תשרה שכינה על עובדי כוכבים ונתן לו שנאמר (שמות לג, טז) ונפלינו אני ועמך,בקש להודיעו דרכיו של הקב"ה ונתן לו שנא' (שמות לג, יג) הודיעני נא את דרכיך אמר לפניו רבש"ע מפני מה יש צדיק וטוב לו ויש צדיק ורע לו יש רשע וטוב לו ויש רשע ורע לו אמר לו משה צדיק וטוב לו צדיק בן צדיק צדיק ורע לו צדיק בן רשע רשע וטוב לו רשע בן צדיק רשע ורע לו רשע בן רשע:,אמר מר צדיק וטוב לו צדיק בן צדיק צדיק ורע לו צדיק בן רשע איני והא כתיב (שמות לד, ז) פקד עון אבות על בנים וכתיב (דברים כד, טז) ובנים לא יומתו על אבות ורמינן קראי אהדדי,ומשנינן לא קשיא הא כשאוחזין מעשה אבותיהם בידיהם הא כשאין אוחזין מעשה אבותיהם בידיהם,אלא הכי קא"ל צדיק וטוב לו צדיק גמור צדיק ורע לו צדיק שאינו גמור רשע וטוב לו רשע שאינו גמור רשע ורע לו רשע גמור,ופליגא דר' מאיר דא"ר מאיר שתים נתנו לו ואחת לא נתנו לו שנא' (שמות לג, יט) וחנתי את אשר אחון אע"פ שאינו הגון ורחמתי את אשר ארחם אע"פ שאינו הגון,(שמות לג, כ) ויאמר לא תוכל לראות את פני תנא משמיה דר' יהושע בן קרחה כך א"ל הקב"ה למשה כשרציתי לא רצית עכשיו שאתה רוצה איני רוצה,ופליגא דר' שמואל בר נחמני א"ר יונתן דא"ר שמואל בר נחמני א"ר יונתן בשכר שלש זכה לשלש,בשכר (שמות ג, ו) ויסתר משה פניו זכה לקלסתר פנים בשכר כי ירא זכה (שמות לד, ל) לוייראו מגשת אליו בשכר מהביט זכה (במדבר יב, ח) לותמונת ה' יביט:,(שמות לג, כג)והסירתי את כפי וראית את אחרי אמר רב חנא בר ביזנא א"ר שמעון חסידא מלמד שהראה הקב"ה למשה קשר של תפילין:,וא"ר יוחנן משום ר' יוסי כל דבור ודבור שיצא מפי הקב"ה לטובה אפי' על תנאי לא חזר בו,מנא לן ממשה רבינו שנא' (דברים ט, יד) הרף ממני ואשמידם וגו' ואעשה אותך לגוי עצום אע"ג דבעא משה רחמי עלה דמלתא ובטלה אפ"ה אוקמה בזרעיה שנא' (דברי הימים א כג, טו) בני משה גרשום ואליעזר ויהיו בני אליעזר רחביה הראש וגו' ובני רחביה רבו למעלה וגו',ותני רב יוסף למעלה מששים רבוא אתיא רביה רביה כתיב הכא רבו למעלה וכתיב התם (שמות א, ז) ובני ישראל פרו וישרצו וירבו: | 7a. Along the same lines, Rabbi Yoḥa said in the name of Rabbi Yosei: From where is it derived that the Holy One, Blessed be He, prays? As it is stated: “I will bring them to My holy mountain, and make them joyful in the house of My prayer” (Isaiah 56:7). The verse does not say the house of their prayer, but rather, “the house of My prayer”; from here we see that the Holy One, Blessed be He, prays.,The Gemara asks: What does God pray?,Rav Zutra bar Tovia said that Rav said: rGod says: May it be My will that My mercy will overcome My anger towards Israel for their transgressions, rand may My mercy prevail over My other attributes through which Israel is punished, rand may I conduct myself toward My children, Israel, with the attribute of mercy, rand may I enter before them beyond the letter of the law.,Similarly, it was taught in a baraita that Rabbi Yishmael ben Elisha, the High Priest, said: Once, on Yom Kippur, I entered the innermost sanctum, the Holy of Holies, to offer incense, and in a vision I saw Akatriel Ya, the Lord of Hosts, one of the names of God expressing His ultimate authority, seated upon a high and exalted throne (see Isaiah 6). rAnd He said to me: Yishmael, My son, bless Me. rI said to Him the prayer that God prays: “May it be Your will that Your mercy overcome Your anger, rand may Your mercy prevail over Your other attributes, rand may You act toward Your children with the attribute of mercy, rand may You enter before them beyond the letter of the law.”rThe Holy One, Blessed be He, nodded His head and accepted the blessing. This event teaches us that you should not take the blessing of an ordinary person lightly. If God asked for and accepted a man’s blessing, all the more so that a man must value the blessing of another man.,And Rabbi Yoḥa said in the name of Rabbi Yosei: From where is it derived that one must not placate a person while he is in the throes of his anger, rather he should mollify him after he has calmed down? As it is written, when following the sin of the Golden Calf, Moses requested that the Divine Presence rest upon Israel as it had previously, God said to him: “My face will go, and I will give you rest” (Exodus 33:14). Rabbi Yoḥa explained: The Holy One, Blessed be He, said to Moses: Wait until My face of wrath will pass and I will grant your request. One must wait for a person’s anger to pass as well.,The Gemara asks: And is there anger before the Holy One, Blessed be He? Can we speak of God using terms like anger?,The Gemara answers: Yes, as it was taught in a baraita, God becomes angry, as it is stated: “God vindicates the righteous, God is furious every day” (Psalms 7:12).,How much time does His anger last? God’s anger lasts a moment. And how long is a moment? One fifty-eight thousand, eight hundred and eighty-eighth of an hour, that is a moment. The Gemara adds: And no creature can precisely determine that moment when God becomes angry, except for Balaam the wicked, about whom it is written: “He who knows the knowledge of the Most High” (Numbers 24:16).,This should not be understood to mean that Balaam was a full-fledged prophet. Now, clearly, Balaam did not know the mind of his animal; and he did know the mind of the Most High? If he could not understand the rebuke of his donkey, he was certainly unable to understand the mind of the Most High.,Rather, this verse from Numbers teaches that Balaam was able to precisely determine the hour that the Holy One, Blessed be He, is angry. At that moment, Balaam would utter his curse and, through God’s anger, it would be fulfilled.,And that is what the prophet said to Israel: “My nation, remember what Balak king of Moab advised, and how Balaam, son of Beor, responded; from Shittim to Gilgal, so that you may know the righteous acts of the Lord” (Micah 6:5). What is meant by the statement: “So that you may know the righteous acts of the Lord”?,Rabbi Elazar said that the Holy One, Blessed be He, said to Israel: Know how many acts of kindness I performed on your behalf, that I did not become angry during the days of Balaam the wicked, for had I become angry, there would have been no remt or survivor remaining among the enemies of Israel, a euphemism for Israel itself. Instead, God restrained His anger and Balaam’s curse went unfulfilled.,And that is what Balaam said to Balak: “How can I curse whom God has not cursed? And how can I condemn whom God has not condemned?” (Numbers 23:8). This verse teaches that all those days, God was not angry.,And how long does His anger last? God’s anger lasts a moment. And how long is a moment? Rabbi Avin, and some say Rabbi Avina, said: A moment lasts as long as it takes to say it [rega].,From where do we derive that God is only angry for a moment? As it is stated: “His anger is but for a moment, His favor, for a lifetime” (Psalms 30:6). And if you wish, say instead, from here, as it is stated: “Hide yourself for a brief moment, until the anger passes” (Isaiah 26:20), meaning that God’s anger passes in a mere moment.,The Gemara asks: When is the Holy One, Blessed be He, angry? Abaye said: God’s anger is revealed through animals. During the first three hours of the day, when the sun whitens the crest of the rooster and it stands on one leg. When it appears that its life has left him and he suddenly turns white, that is when God is angry.,The Gemara asks: The rooster also stands that way every hour. What kind of sign is this?,The Gemara answers: The difference is that every other hour when the rooster stands in that way, there are red streaks in his crest. But when God is angry, there are no red streaks in his crest.,The Gemara relates: A certain heretic who was in Rabbi Yehoshua ben Levi’s neighborhood would upset him by incessantly challenging the legitimacy of verses. One day, Rabbi Yehoshua ben Levi took a rooster and placed it between the legs of the bed upon which he sat and looked at it. He thought: When the moment of God’s anger arrives, I will curse him and be rid of him. When the moment of God’s anger arrived, Rabbi Yehoshua ben Levi slept. When he woke up, he said to himself: Conclude from the fact that I nodded off that it is not proper conduct to do so, to curse people, even if they are wicked. “His mercy is over all His creations” (Psalms 145:9) is written even with regard to sinners.,Moreover, it is inappropriate to cause the punishment of another, as it is written: “Punishment, even for the righteous, is not good” (Proverbs 17:26), even for a righteous person, it is improper to punish another.,Explaining the cause of God’s anger, it is taught in the name of Rabbi Meir: When the sun rises and the kings of the East and the West place their crowns on their heads and bow down to the sun, the Holy One, Blessed be He, immediately grows angry. Since this occurs in the early hours every day, God becomes angry at His world at that moment every day.,And Rabbi Yoḥa said in the name of Rabbi Yosei: A single regret or pang of guilt in one’s heart is preferable to many lashes administered by others that cause only physical pain, as it is stated: “And she chases her lovers, but she does not overtake them; she seeks them, but she will not find them; and she will say ‘I will go and return to my first husband; for it was better for me then than now’” (Hosea 2:9). Remorse is more effective than any externally imposed punishment listed in the verses that follow (Hosea 2:11–19). And Reish Lakish said that in the Bible, it seems that such remorse is preferable to one hundred lashes, as it is stated: “A rebuke enters deeper into a man of understanding than a hundred lashes to a fool” (Proverbs 17:10).,And Rabbi Yoḥa said in the name of Rabbi Yosei regarding Moses’ request that the Divine Presence rest upon Israel as it once had: Moses requested three things from the Holy One, Blessed be He, at that time, all of which were granted him. He requested that the Divine Presence rest upon Israel and not leave, and He granted it to him, as it is stated: “For how can it be known that I have found grace in Your sight, I and Your people? Is it not in that You go with us, so that we are distinguished, I and Your people, from all the people that are on the face of the earth?” (Exodus 33:16). The request: Is it not in that You go with us, refers to the resting of the Divine Presence upon Israel.,Moses requested that the Divine Presence not rest upon the nations of the world, and He granted it to him, as it is stated: “So that we are distinguished, I and Your people, from all the people on the face of the earth” (Exodus 33:16).,Lastly, Moses requested that the ways in which God conducts the world be revealed to him, and He granted it to him, as it is stated: “Show me Your ways and I will know You” (Exodus 33:13). rMoses said before God: Master of the Universe. Why is it that the righteous prosper, the righteous suffer, the wicked prosper, the wicked suffer? rGod said to him: Moses, the righteous person who prospers is a righteous person, the son of a righteous person, who is rewarded for the actions of his ancestors. The righteous person who suffers is a righteous person, the son of a wicked person, who is punished for the transgressions of his ancestors. The wicked person who prospers is a wicked person, the son of a righteous person, who is rewarded for the actions of his ancestors. The wicked person who suffers is a wicked person, the son of a wicked person, who is punished for the transgressions of his ancestors.,The Gemara expands upon these righteous and wicked individuals: The Master said: The righteous person who prospers is a righteous person, the son of a righteous person. The righteous person who suffers is a righteous person, the son of a wicked person. The Gemara asks: Is it so that one is always punished for his ancestors’ transgressions? Isn’t it written: “He visits iniquity of the fathers upon the children, and upon the children’s children, unto the third and fourth generations” (Exodus 34:7). And it is written elsewhere: “Fathers shall not die for their children, and children shall not be put to death for the fathers; every man shall die for his own transgression” (Deuteronomy 24:16). And the Gemara raises a contradiction between the two verses.,The Gemara resolves the contradiction: This is not difficult. This verse from Exodus, which states that God punishes descendants for the transgressions of their ancestors, refers to a case where they adopt the actions of their ancestors as their own. While this verse from Deuteronomy, which states that descendants are not punished for the actions of their ancestors, refers to a case where they do not adopt the actions of their ancestors as their own, as it is stated: “I visit iniquity of the fathers upon the children, and upon the third and fourth generations of my enemies” (Exodus 20:5).,A righteous person is clearly not punished for the transgressions of his ancestors. Rather, it must be that God said to Moses as follows: rThe righteous person who prospers is a completely righteous person whose actions are entirely good and whose reward is entirely good both in this world and in the World-to-Come. rThe righteous person who suffers is one who is not a completely righteous person. Because he does have some transgressions, he is punished in this world so that he will receive a complete reward in the World-to-Come. rThe wicked person who prospers is one who is not a completely wicked person. God rewards him in this world for the good deeds that he performed, so that he will receive a complete punishment in the World-to-Come. rFinally, the wicked person who suffers is a completely wicked person. Since he performed absolutely no mitzvot and deserves no reward, he receives only punishment both in this world and in the World-to-Come (Maharsha).,Rabbi Yoḥa’s opinion, that God granted Moses all three of his requests, disagrees with that of Rabbi Meir, as Rabbi Meir said: Two of Moses’ requests were granted to him, and one was not granted to him. God granted him that the Divine Presence would rest upon Israel and not leave, and that the Divine Presence would not rest upon the nations of the world, but God did not reveal to Moses the ways in which He conducts the world. As it is said: “And I will be gracious to whom I will be gracious” (Exodus 33:19); in His mercy, God bestows His grace upon every person, even though he is not worthy. Similarly, God says: “And I will have mercy upon whom I will have mercy,” even though he is not worthy. According to Rabbi Meir, the way in which God conducts the world and bestows grace and mercy was not revealed even to Moses.,The Gemara continues to cite the Sages’ explanation of verses that require clarification on the same topic. With regard to God’s statement to Moses, “And He said: ‘You cannot see My face, for man shall not see Me and live’” (Exodus 33:20), it was taught in the name of Rabbi Yehoshua ben Korḥa that the Holy One, Blessed be He, said to Moses as follows: When I wanted to show you My glory at the burning bush, you did not want to see it, as it is stated: “And Moses concealed his face, fearing to gaze upon God” (Exodus 3:6). But now that you want to see My glory, as you said: “Show me Your glory,” I do not want to show it to you. Rabbi Yehoshua ben Korḥa interprets Moses’ initial refusal to look upon God’s glory negatively, as he rebuffed God’s desire to be close to him.,This disagrees with that which Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said, as Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: Specifically as a reward for three acts of humility in averting his glance at the burning bush, Moses was privileged to experience three great revelations:,Because “Moses concealed his face, fearing to gaze upon God” (Exodus 3:6), he was privileged to have his countece [kelaster] glow. rBecause he “feared,” he was privileged that “they feared to approach him” (Exodus 34:30). rBecause he did not “gaze,” he was privileged to “behold the likeness of the Lord” (Numbers 12:8).,What did Moses see? It is said: “And I will remove My hand, and you will see My back, but My face you will not see” (Exodus 33:23). Rav Ḥana bar Bizna said in the name of Rabbi Shimon Ḥasida, the expression: “And you will see My back,” should be understood as follows: This teaches that the Holy One, Blessed be He, Who, as mentioned above, wears phylacteries, showed him the knot of the phylacteries of His head, which is worn on the back of the head.,On this subject, Rabbi Yoḥa said in the name of Rabbi Yosei: Every statement to a person or to a nation that emerged from the mouth of the Holy One, Blessed be He, with a promise of good, even if it was conditional, He did not renege on it. Ultimately, every promise made by God will be fulfilled.,From where do we derive that all of God’s promises are fulfilled? We know this from Moses our teacher, as God promised and said: “Leave Me alone; I will destroy them and blot out their name from under heaven; and I will make from you a nation mightier and greater than they” (Deuteronomy 9:14). Even though Moses prayed to have the decree repealed, and it was nullified, the promise was fulfilled and Moses’ descendants became a nation mightier and greater than the 600,000 Israelites in the desert. As it is stated with regard to the Levites: “The sons of Moses: Gershom and Eliezer…and the sons of Eliezer were Reḥaviya the chief. And Eliezer had no other sons; and the sons of Reḥaviya were very many” (I Chronicles 23:15–17).,And Rav Yosef taught in a baraita: “Many” means more than 600,000. This is learned through a verbal analogy between the words many and many. It is written here with regard to Reḥaviya’s sons: “Were very many.” And it is written there with regard to the Israelites in Egypt: “And the children of Israel became numerous and multiplied and were very many, and waxed exceeding mighty; and the land was filled with them” (Exodus 1:7). Just as when the children of Israel were in Egypt, very many meant that there were 600,000 of them, so too the descendants of Reḥaviya were 600,000. |
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32. Babylonian Talmud, Bava Batra, 74b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 194, 196| 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., a diver [bar amoraei] went into the water to bring up this chest, and the fish became angry and sought to sever his thigh, but the diver threw upon it a flask of vinegar and they descended and swam away. A Divine Voice emerged and said to us: What right do you have to touch the crate of the wife of Rabbi Ḥanina ben Dosa, as she is destined to insert sky-blue wool in it to be used in the ritual fringes of the righteous in the World-to-Come?,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 up, and the snake came and sought to swallow the ship. A raven came and cut off its head, and the water turned into blood due to the enormousness of the snake. Another snake came, took the precious stone, and hung it on the dead snake, and it recovered. It returned and again sought to swallow the ship, and yet again a bird came and cut off its head, took that precious stone, and threw it onto the ship. We had with us these salted birds; we placed the stone on them, and they took the stone and flew away with it.,§ Apropos the stories of large sea creatures, the Gemara discusses the large sea creatures mentioned in the Bible. The Sages taught: There was 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. Rabbi Eliezer said to him: What is this, Yehoshua; for what reason did you tremble? Rabbi Yehoshua said to him: I saw a great light in the sea. Rabbi Eliezer 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” (Job 41:10).,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 the thigh and tore off the sciatic nerve and the forbidden fat and put it on the grass. By the time that we brought wood, the thigh had repaired itself, and we roasted it. When we returned to that place after twelve months of the year had passed, we saw that those coals were still glowing. When I came before Ameimar, he said to me: That grass was a drug of life [samterei], while those coals were of broom.,The verse states: “And God created the great sea monsters” (Genesis 1:21). Here, in Babylonia, they interpreted this as a reference to the 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 and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent” (Isaiah 27:1).,§ The Gemara provides a mnemonic for the following statements of Rav Yehuda citing Rav: Everything; time; Jordan. Rav Yehuda says that 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 and produced offspring, they would have destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and killed the female, and salted the female to preserve it for the banquet for the righteous in the future. As it is stated: “And He will slay the serpent that is in the sea” (Isaiah 27:1).,And He created even the beasts on the thousand hills (see Psalms 50:10) male and female. And they were so enormous that if they would have coupled and produced offspring, they would have destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and cooled the sexual desire of the female and preserved it for the righteous in the future. As it is stated about the beasts: “Lo now, his strength is in his loins” (Job 40:16); this is referring to the male. The continuation of the verse: “And his force is in the stays of his body”; this is the female, alluding to the idea that they did not use their genitals for the purpose of procreation.,The Gemara asks: There too, with regard to the leviathan, let Him castrate the male and cool the female; why was it necessary to kill the female? The Gemara answers: Fish are unrestrained, and therefore even if the female was cooled, the female would still procreate. The Gemara suggests: And let Him do the opposite, and kill and preserve the male leviathan. The Gemara responds: If you wish, say that the salted female is better; if you wish, say instead that since it is written: “There is leviathan, whom You have formed to sport with” (Psalms 104:26), the male must be left alive for sport, because it is not proper conduct to sport with a female. The Gemara asks: Here too, with regard to the beasts, let Him preserve the female in salt, instead of cooling it. The Gemara answers: Salted fish is good, but salted meat is not good.,And Rav Yehuda says that 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, so that there will be room for land. The minister of the sea said before Him: Master of the Universe, it is enough that I will stay within my own waters. God 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” (Job 26:12).,Rabbi Yitzḥak said: Conclude from here that the name of the minister of the sea is Rahab, and were it not for waters of the sea that cover him, no creature could withstand his smell, as his corpse emits a terrible stench. As it is stated: “They shall not hurt nor destroy in all My holy mountain; for the earth shall be full of the knowledge of the Lord, as the waters cover the sea” (Isaiah 11:9). Do not read this phrase as “cover the sea”; rather read it as: Cover the minister of the sea, i.e., the term sea is referring to the minister of the sea, not to the sea itself.,And Rav Yehuda says that Rav says: The Jordan issues forth from the cave of Pamyas. That is also taught in a baraita: The Jordan issues forth from the cave of Pamyas, and travels in the Sea of Sivkhi, i.e., the Hula Lake, and in the Sea of Tiberias, the Sea of Galilee, 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” (Job 40:23). Rava bar Ulla strongly objects to this explanation of the verse, stating: But this verse is written about the beasts on the thousand hills. Rather, Rava bar Ulla said that this is the meaning of the verse: When are the beasts on the thousand hills confident? When the Jordan rushes forth into the mouth of the leviathan.,§ The Gemara provides a mnemonic for the upcoming statements of Rav Dimi: Seas; Gabriel; hungry. When Rav Dimi came from Eretz Yisrael to Babylonia, he said that Rabbi Yoḥa said: What is the meaning of that which is written: “For He has founded it upon the seas, and established it upon the floods” (Psalms 24:2)? These are the seven seas and four rivers that surround Eretz Yisrael. And these are the seven seas: The Sea of Tiberias, the Sea of Sodom, i.e., the Dead Sea, the Sea of Ḥeilat, the Sea of Ḥeilata, the Sea of Sivkhi, the Sea of Aspamya, and the Great Sea, i.e., the Mediterranean. And these are the four rivers: The Jordan, the Jarmuth, and the Keiromyon, and the Piga, which are the rivers of Damascus.,When Rav Dimi came from Eretz Yisrael to Babylonia he said that Rabbi Yonatan says: In the future, Gabriel will perform |
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| 33. Anon., Exodus Rabbah, 15.2, 30.24, 33.6 (4th cent. CE - 9th cent. CE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 196, 349, 355 |
| 34. Anon., Numbers Rabba, 2.2 (4th cent. CE - 9th cent. CE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 355 |
| 35. Anon., Midrash Psalms, 76.3, 78.18, 80.4, 98.1, 121.3 (4th cent. CE - 9th cent. CE) Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 151, 172, 178, 196 |
| 36. Various, Patrologia Latina, 1.37, 1.268 Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 137 |
| 37. Anon., Aggadat Bereishit, 58, 66 Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 389 |
| 38. Anon., Beshalah, Pet., 2, 5, beshalah, beshalah Tagged with subjects: •nan Found in books: nan nan nan nan |
| 39. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 23.8, 30.13 Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 137, 194, 196, 349, 352, 401 |
| 40. Anon., Otzar Midrashim, 1.19b Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 389 |
| 41. Anon., Pesiqta De Rav Kahana, 17.5, parashah aheret Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 196 |
| 42. Anon., Pesikta Rabbati, 21, 12 Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 389 |
| 43. Anon., Song of Songs Zuta, 2.9 Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 352 |
| 44. Anon., Midrash On Song of Songs, 4.8 Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 137 |
| 45. Anon., Tanhuma, aharei mot 12, emor 17, nitzavim 4, terumah 3, vayeitzei 2, aharei mot 18 Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 152 |
| 46. Eusebius of Caesarea, Chronicon, 1.14-1.18 Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 113 |
| 47. Anon., Seder Rabba De-Bereishit, genesis 1.6 Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 114 |
| 48. Assyrian, Cta, 4.4.21-4.4.22 Tagged with subjects: •berekhia (r.) Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 113 |
