|1. Hebrew Bible, Job, 9.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Beth Shemesh (Egypt) • Beth-El, Imagery in • Beth-El, Language of
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 65; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 46
9.7 הָאֹמֵר לַחֶרֶס וְלֹא יִזְרָח וּבְעַד כּוֹכָבִים יַחְתֹּם׃'' None
9.7 Who commandeth the sun, and it riseth not; And sealeth up the stars.'' None
|2. Hebrew Bible, Psalms, 68.16 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Beth Elim • Beth-El, Imagery in • Beth-El, Mythmaking within
Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 122; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 84
68.16 הַר־אֱלֹהִים הַר־בָּשָׁן הַר גַּבְנֻנִּים הַר־בָּשָׁן׃'' None
68.16 A mountain of God is the mountain of Bashan; A mountain of peaks is the mountain of Bashan.'' None
|3. Hebrew Bible, Isaiah, 27.1 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Beth Shean House of Kyrios Leontis • Beth-El, Imagery in • Beth-El, Language of
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 64, 65, 207; Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 135
27.1 בַּיּוֹם הַהוּא יִפְקֹד יְהוָה בְּחַרְבוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן וְהָרַג אֶת־הַתַּנִּין אֲשֶׁר בַּיָּם׃27.1 כִּי עִיר בְּצוּרָה בָּדָד נָוֶה מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ׃ ' None
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.'' None
|4. Septuagint, 1 Maccabees, 3.13-3.24, 4.36, 6.43-6.46, 13.11 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Beth Basi • Beth Zechariah • Beth Zechariah, Eleazars Death at • Beth Zur • Beth- Zechariah, battle of • Beth-Zur • Beth-Zur, Accounts • Beth-Zur, Battle of • Beth-horon
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 123; Gera (2014), Judith, 171, 173; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 40; Schwartz (2008), 2 Maccabees, 29, 374, 394, 395, 455; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 111
3.13 Now when Seron, the commander of the Syrian army, heard that Judas had gathered a large company, including a body of faithful men who stayed with him and went out to battle, 3.14 he said, "I will make a name for myself and win honor in the kingdom. I will make war on Judas and his companions, who scorn the kings command." 3.15 And again a strong army of ungodly men went up with him to help him, to take vengeance on the sons of Israel. 3.16 When he approached the ascent of Beth-horon, Judas went out to meet him with a small company. 3.17 But when they saw the army coming to meet them, they said to Judas, "How can we, few as we are, fight against so great and strong a multitude? And we are faint, for we have eaten nothing today." 3.18 Judas replied, "It is easy for many to be hemmed in by few, for in the sight of Heaven there is no difference between saving by many or by few. 3.19 It is not on the size of the army that victory in battle depends, but strength comes from Heaven. 3.20 They come against us in great pride and lawlessness to destroy us and our wives and our children, and to despoil us; 3.21 but we fight for our lives and our laws. 3.22 He himself will crush them before us; as for you, do not be afraid of them." 3.23 When he finished speaking, he rushed suddenly against Seron and his army, and they were crushed before him. 3.24 They pursued them down the descent of Beth-horon to the plain; eight hundred of them fell, and the rest fled into the land of the Philistines.
4.36 Then said Judas and his brothers, "Behold, our enemies are crushed; let us go up to cleanse the sanctuary and dedicate it."
6.43 And Eleazar, called Avaran, saw that one of the beasts was equipped with royal armor. It was taller than all the others, and he supposed that the king was upon it. 6.44 So he gave his life to save his people and to win for himself an everlasting name. 6.45 He courageously ran into the midst of the phalanx to reach it; he killed men right and left, and they parted before him on both sides. 6.46 He got under the elephant, stabbed it from beneath, and killed it; but it fell to the ground upon him and he died.
13.11 He sent Jonathan the son of Absalom to Joppa, and with him a considerable army; he drove out its occupants and remained there.'' None
|5. Septuagint, 2 Maccabees, 5.7-5.10, 8.11, 8.23, 8.27, 8.30-8.33, 8.36, 9.7-9.17, 10.1-10.8, 12.31, 14.1, 14.14, 14.21, 14.25, 14.27-14.28, 15.28-15.35 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Beth Zechariah • Beth- Zechariah, battle of • Beth-Zur, Accounts • Beth-Zur, Battle of • Beth-horon • House of Onias (Beth Ḥonio) • woman of Abel Beth-Maacah
Found in books: Gera (2014), Judith, 171, 350; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 40; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 40; Schwartz (2008), 2 Maccabees, 26, 30, 32, 34, 35, 354, 374, 402
5.7 He did not gain control of the government, however; and in the end got only disgrace from his conspiracy, and fled again into the country of the Ammonites.'" "5.8 Finally he met a miserable end. Accused before Aretas the ruler of the Arabs, fleeing from city to city, pursued by all men, hated as a rebel against the laws, and abhorred as the executioner of his country and his fellow citizens, he was cast ashore in Egypt;'" "5.9 and he who had driven many from their own country into exile died in exile, having embarked to go to the Lacedaemonians in hope of finding protection because of their kinship.'" '5.10 He who had cast out many to lie unburied had no one to mourn for him; he had no funeral of any sort and no place in the tomb of his fathers."' "
8.11 And he immediately sent to the cities on the seacoast, inviting them to buy Jewish slaves and promising to hand over ninety slaves for a talent, not expecting the judgment from the Almighty that was about to overtake him.'" "
8.23 Besides, he appointed Eleazar to read aloud from the holy book, and gave the watchword, 'God's help'; then, leading the first division himself, he joined battle with Nicanor.'" "
8.27 And when they had collected the arms of the enemy and stripped them of their spoils, they kept the sabbath, giving great praise and thanks to the Lord, who had preserved them for that day and allotted it to them as the beginning of mercy.'" "
8.30 In encounters with the forces of Timothy and Bacchides they killed more than twenty thousand of them and got possession of some exceedingly high strongholds, and they divided very much plunder, giving to those who had been tortured and to the orphans and widows, and also to the aged, shares equal to their own.'" "8.31 Collecting the arms of the enemy, they stored them all carefully in strategic places, and carried the rest of the spoils to Jerusalem.'" "8.32 They killed the commander of Timothy's forces, a most unholy man, and one who had greatly troubled the Jews.'" "8.33 While they were celebrating the victory in the city of their fathers, they burned those who had set fire to the sacred gates, Callisthenes and some others, who had fled into one little house; so these received the proper recompense for their impiety.'" "
8.36 Thus he who had undertaken to secure tribute for the Romans by the capture of the people of Jerusalem proclaimed that the Jews had a Defender, and that therefore the Jews were invulnerable, because they followed the laws ordained by him.'" "
9.7 Yet he did not in any way stop his insolence, but was even more filled with arrogance, breathing fire in his rage against the Jews, and giving orders to hasten the journey. And so it came about that he fell out of his chariot as it was rushing along, and the fall was so hard as to torture every limb of his body.'" "9.8 Thus he who had just been thinking that he could command the waves of the sea, in his superhuman arrogance, and imagining that he could weigh the high mountains in a balance, was brought down to earth and carried in a litter, making the power of God manifest to all.'" "9.9 And so the ungodly man's body swarmed with worms, and while he was still living in anguish and pain, his flesh rotted away, and because of his stench the whole army felt revulsion at his decay.'" '9.10 Because of his intolerable stench no one was able to carry the man who a little while before had thought that he could touch the stars of heaven."' "9.11 Then it was that, broken in spirit, he began to lose much of his arrogance and to come to his senses under the scourge of God, for he was tortured with pain every moment.'" "9.12 And when he could not endure his own stench, he uttered these words: 'It is right to be subject to God, and no mortal should think that he is equal to God.'" "9.13 Then the abominable fellow made a vow to the Lord, who would no longer have mercy on him, stating'" "9.14 that the holy city, which he was hastening to level to the ground and to make a cemetery, he was now declaring to be free;'" "9.15 and the Jews, whom he had not considered worth burying but had planned to throw out with their children to the beasts, for the birds to pick, he would make, all of them, equal to citizens of Athens;'" "9.16 and the holy sanctuary, which he had formerly plundered, he would adorn with the finest offerings; and the holy vessels he would give back, all of them, many times over; and the expenses incurred for the sacrifices he would provide from his own revenues;'" '9.17 and in addition to all this he also would become a Jew and would visit every inhabited place to proclaim the power of God."' "
10.1 Now Maccabeus and his followers, the Lord leading them on, recovered the temple and the city;'" "10.2 and they tore down the altars which had been built in the public square by the foreigners, and also destroyed the sacred precincts.'" "10.3 They purified the sanctuary, and made another altar of sacrifice; then, striking fire out of flint, they offered sacrifices, after a lapse of two years, and they burned incense and lighted lamps and set out the bread of the Presence.'" "10.4 And when they had done this, they fell prostrate and besought the Lord that they might never again fall into such misfortunes, but that, if they should ever sin, they might be disciplined by him with forbearance and not be handed over to blasphemous and barbarous nations.'" "10.5 It happened that on the same day on which the sanctuary had been profaned by the foreigners, the purification of the sanctuary took place, that is, on the twenty-fifth day of the same month, which was Chislev.'" "10.6 And they celebrated it for eight days with rejoicing, in the manner of the feast of booths, remembering how not long before, during the feast of booths, they had been wandering in the mountains and caves like wild animals.'" "10.7 Therefore bearing ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place.'" '10.8 They decreed by public ordice and vote that the whole nation of the Jews should observe these days every year."' "
12.31 they thanked them and exhorted them to be well disposed to their race in the future also. Then they went up to Jerusalem, as the feast of weeks was close at hand.'" "
14.1 Three years later, word came to Judas and his men that Demetrius, the son of Seleucus, had sailed into the harbor of Tripolis with a strong army and a fleet,'" "
14.14 And the Gentiles throughout Judea, who had fled before Judas, flocked to join Nicanor, thinking that the misfortunes and calamities of the Jews would mean prosperity for themselves.'" 14.21 And the leaders set a day on which to meet by themselves. A chariot came forward from each army; seats of honor were set in place;"' "
14.25 And he urged him to marry and have children; so he married, settled down, and shared the common life.'" "
14.27 The king became excited and, provoked by the false accusations of that depraved man, wrote to Nicanor, stating that he was displeased with the covet and commanding him to send Maccabeus to Antioch as a prisoner without delay.'" "14.28 When this message came to Nicanor, he was troubled and grieved that he had to annul their agreement when the man had done no wrong.'" "
15.28 When the action was over and they were returning with joy, they recognized Nicanor, lying dead, in full armor.'" "15.29 Then there was shouting and tumult, and they blessed the Sovereign Lord in the language of their fathers.'" "15.30 And the man who was ever in body and soul the defender of his fellow citizens, the man who maintained his youthful good will toward his countrymen, ordered them to cut off Nicanor's head and arm and carry them to Jerusalem.'" "15.31 And when he arrived there and had called his countrymen together and stationed the priests before the altar, he sent for those who were in the citadel.'" "15.32 He showed them the vile Nicanor's head and that profane man's arm, which had been boastfully stretched out against the holy house of the Almighty;'" '15.33 and he cut out the tongue of the ungodly Nicanor and said that he would give it piecemeal to the birds and hang up these rewards of his folly opposite the sanctuary."' "15.34 And they all, looking to heaven, blessed the Lord who had manifested himself, saying, 'Blessed is he who has kept his own place undefiled.'" "15.35 And he hung Nicanor's head from the citadel, a clear and conspicuous sign to every one of the help of the Lord.'"" None
|6. Josephus Flavius, Jewish Antiquities, 12.117 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Beth Alpha • Beth Shearim
Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 174; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 69
12.117 καὶ ταῦτα μὲν ἐκείνοις ἔχειν ἐδωρήσατο. τῷ δ' ἀρχιερεῖ ̓Ελεαζάρῳ δι' αὐτῶν ἔπεμψεν κλίνας ἀργυρόποδας δέκα καὶ τὴν ἀκόλουθον αὐτῶν ἐπισκευὴν καὶ κυλίκιον ταλάντων τριάκοντα, πρὸς τούτοις δὲ καὶ στολὰς δέκα καὶ πορφύραν καὶ στέφανον διαπρεπῆ καὶ βυσσίνης ὀθόνης ἱστοὺς ἑκατόν, ἔτι γε μὴν φιάλας καὶ τρύβλια καὶ σπονδεῖα καὶ κρατῆρας χρυσοῦς πρὸς ἀνάθεσιν δύο."" None
12.117 But by them he sent to Eleazar the high priest ten beds, with feet of silver, and the furniture to them belonging, and a cup of the value of thirty talents; and besides these, ten garments, and purple, and a very beautiful crown, and a hundred pieces of the finest woven linen; as also vials and dishes, and vessels for pouring, and two golden cisterns to be dedicated to God.'' None
|7. Mishnah, Sukkah, 4.9 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Berkowitz, Beth
Found in books: Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 166, 177; Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 11
4.9 נִסּוּךְ הַמַּיִם כֵּיצַד. צְלוֹחִית שֶׁל זָהָב מַחֲזֶקֶת שְׁלשֶׁת לֻגִּים הָיָה מְמַלֵּא מִן הַשִּׁלּוֹחַ. הִגִּיעוּ לְשַׁעַר הַמַּיִם, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. עָלָה בַכֶּבֶשׁ וּפָנָה לִשְׂמֹאלוֹ, שְׁנֵי סְפָלִים שֶׁל כֶּסֶף הָיוּ שָׁם. רַבִּי יְהוּדָה אוֹמֵר, שֶׁל סִיד הָיוּ, אֶלָּא שֶׁהָיוּ מֻשְׁחָרִין פְּנֵיהֶם מִפְּנֵי הַיָּיִן. וּמְנֻקָּבִין כְּמִין שְׁנֵי חֳטָמִין דַּקִּין, אֶחָד מְעֻבֶּה וְאֶחָד דַּק, כְּדֵי שֶׁיְּהוּ שְׁנֵיהֶם כָּלִין בְּבַת אַחַת. מַעֲרָבִי שֶׁל מַיִם, מִזְרָחִי שֶׁל יָיִן. עֵרָה שֶׁל מַיִם לְתוֹךְ שֶׁל יַיִן, וְשֶׁל יַיִן לְתוֹךְ שֶׁל מַיִם, יָצָא. רַבִּי יְהוּדָה אוֹמֵר, בְּלֹג הָיָה מְנַסֵּךְ כָּל שְׁמֹנָה. וְלַמְנַסֵּךְ אוֹמְרִים לוֹ, הַגְבַּהּ יָדֶךָ, שֶׁפַּעַם אַחַת נִסֵּךְ אֶחָד עַל גַּבֵּי רַגְלָיו, וּרְגָמוּהוּ כָל הָעָם בְּאֶתְרוֹגֵיהֶן:'' None
4.9 How was the water libation performed? A golden flask holding three logs was filled from the Shiloah. When they arrived at the water gate, they sounded a teki'ah long blast, a teru'ah a staccato note and again a teki'ah. The priest then went up the ascent of the altar and turned to his left where there were two silver bowls. Rabbi Judah says: they were of plaster but they looked silver because their surfaces were darkened from the wine. They had each a hole like a slender snout, one being wide and the other narrow so that both emptied at the same time. The one on the west was for water and the one on the east for wine. If he poured the flask of water into the bowl for wine, or that of wine into that for water, he has fulfilled his obligation. Rabbi Judah says: with one log he performed the ceremony of the water-libation all eight days. To the priest who performed the libation they used to say, “Raise your hand”, for one time, a certain man poured out the water over his feet, and all the people pelted him with their etrogs."" None
|8. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Beth-El, Language of • Lieber, Andrea Beth
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 221; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 140
|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'' None||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\xa0Kings 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\xa0Kings 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\xa0Samuel 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'' None|
|9. Babylonian Talmud, Horayot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Beth She'arim • Beth Shearim
Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 75; Hachlili (2005), Jewish Funerary Customs, Practices And Rites In The Second Temple Period, 10
|13b רב פפא אמר אפילו שופתא מרא גייצי,ת"ר חמשה דברים משכחים את הלימוד האוכל ממה שאוכל עכבר וממה שאוכל חתול והאוכל לב של בהמה והרגיל בזיתים והשותה מים של שיורי רחיצה והרוחץ רגליו זו על גבי זו ויש אומרים אף המניח כליו תחת מראשותיו חמשה דברים משיבים את הלימוד פת פחמין וכל שכן פחמין עצמן והאוכל ביצה מגולגלת בלא מלח והרגיל בשמן זית והרגיל ביין ובשמים והשותה מים של שיורי עיסה ויש אומרים אף הטובל אצבעו במלח ואוכל,הרגיל בשמן זית מסייע ליה לרבי יוחנן דאמר רבי יוחנן כשם שהזית משכח לימוד של שבעים שנה כך שמן זית משיב לימוד של שבעים שנה:,והרגיל ביין ובשמים: מסייע ליה לרבא דאמר רבא חמרא וריחני פקחין:,והטובל אצבעו במלח: אמר ר"ל ובאחת כתנאי ר\' יהודה אומר אחת ולא שתים רבי יוסי אומר שתים ולא שלש וסימניך קמיצה,עשרה דברים קשים ללימוד העובר תחת האפסר הגמל וכל שכן תחת גמל עצמו והעובר בין שני גמלים והעובר בין שתי נשים והאשה העוברת בין שני אנשים והעובר מתחת ריח רע של נבילה והעובר תחת הגשר שלא עברו תחתיו מים מ\' יום והאוכל פת שלא בשל כל צרכו והאוכל בשר מזוהמא ליסטרון והשותה מאמת המים העוברת בבית הקברות והמסתכל בפני המת ויש אומרים אף הקורא כתב שעל גבי הקבר,ת"ר כשהנשיא נכנס כל העם עומדים ואין יושבים עד שאומר להם שבו כשאב ב"ד נכנס עושים לו שורה אחת מכאן ושורה אחת מכאן עד שישב במקומו כשחכם נכנס אחד עומד ואחד יושב עד שישב במקומו בני חכמים ותלמידי חכמים בזמן שרבים צריכים להם מפסיעין על ראשי העם יצא לצורך יכנס וישב במקומו,בני ת"ח שממונים אביהם פרנס על הצבור בזמן שיש להם דעת לשמוע נכנסים ויושבים לפני אביהם ואחוריהם כלפי העם בזמן שאין להם דעת לשמוע נכנסים ויושבים לפני אביהם ופניהם כלפי העם רבי אלעזר בר ר\' צדוק אומר אף בבית המשתה עושים אותם סניפין,אמר מר יצא לצורך נכנס ויושב במקומו אמר רב פפא לא אמרו אלא לקטנים אבל לגדולים לא הוה ליה למבדק נפשיה מעיקרא דאמר רב יהודה אמר רב לעולם ילמד אדם עצמו להשכים ולהעריב כדי שלא יתרחק (אמר רבא) האידנא דחלשא עלמא אפילו לגדולים נמי,רבי אלעזר ב"ר צדוק אומר אף בבית המשתה עושים אותם סניפים אמר רבא בחיי אביהם בפני אביהם,א"ר יוחנן בימי רשב"ג נישנית משנה זו רבן שמעון בן גמליאל נשיא רבי מאיר חכם רבי נתן אב"ד כי הוה רשב"ג התם הוו קיימי כולי עלמא מקמיה כי הוו עיילי רבי מאיר ורבי נתן הוו קיימי כולי עלמא מקמייהו אמר רשב"ג לא בעו למיהוי היכרא בין דילי לדידהו תקין הא מתניתא,ההוא יומא לא הוו רבי מאיר ורבי נתן התם למחר כי אתו חזו דלא קמו מקמייהו כדרגילא מילתא אמרי מאי האי אמרו להו הכי תקין רשב"ג,אמר ליה ר"מ לרבי נתן אנא חכם ואת אב"ד נתקין מילתא כי לדידן מאי נעביד ליה נימא ליה גלי עוקצים דלית ליה וכיון דלא גמר נימא ליה (תהלים קו, ב) מי ימלל גבורות ה\' ישמיע כל תהלתו למי נאה למלל גבורות ה\' מי שיכול להשמיע כל תהלותיו נעבריה והוי אנא אב"ד ואת נשיא,שמעינהו רבי יעקב בן קרשי אמר דלמא חס ושלום אתיא מלתא לידי כיסופא אזל יתיב אחורי עיליתיה דרשב"ג פשט גרס ותנא גרס ותנא,אמר מאי דקמא דלמא חס ושלום איכא בי מדרשא מידי יהב דעתיה וגרסה למחר אמרו ליה ניתי מר וניתני בעוקצין פתח ואמר בתר דאוקים אמר להו אי לא גמירנא כסיפיתנן,פקיד ואפקינהו מבי מדרשא הוו כתבי קושייתא בפתקא ושדו התם דהוה מיפריק מיפריק דלא הוו מיפריק כתבי פירוקי ושדו אמר להו רבי יוסי תורה מבחוץ ואנו מבפנים,אמר להן רבן שמעון בן גמליאל ניעיילינהו מיהו ניקנסינהו דלא נימרו שמעתא משמייהו אסיקו לרבי מאיר אחרים ולר\' נתן יש אומרים אחוו להו בחלמייהו זילו פייסוהו לרבן שמעון ב"ג רבי נתן אזל רבי מאיר לא אזל אמר דברי חלומות לא מעלין ולא מורידין כי אזל רבי נתן אמר ליה רשב"ג נהי דאהני לך קמרא דאבוך למהוי אב ב"ד שויניך נמי נשיא,מתני ליה רבי לרבן שמעון בריה אחרים אומרים אילו היה תמורה'' None||13b Rav Pappa said: They gnaw even on the handle of a hoe.,§ The Sages taught in a baraita: There are five factors that cause one to forget his Torah study: One who eats from that which a mouse eats and from that which a cat eats, and one who eats the heart of an animal, and one who is accustomed to eating olives, and one who drinks water that remains from washing, and one who washes his feet with this foot atop that foot. And some say: Also one who places his garments under his head. Correspondingly, there are five factors that restore forgotten Torah study: Eating bread baked on coals and all the more so one who warms himself with the heat of the coals themselves, and one who eats a hard-boiled egg beitza megulgelet without salt, and one who is accustomed to eating olive oil, and one who is accustomed to drinking wine and smelling spices, and one who drinks water that remains from kneading dough. And some say: Also one who dips his finger in salt and eats it.,The Gemara elaborates on the baraita: One who is accustomed to eating olive oil restores forgotten Torah study. The Gemara notes: This supports the opinion of Rabbi Yoḥa, as Rabbi Yoḥa said: Just as eating an olive causes one to forget seventy years’ worth of Torah study, olive oil restores seventy years’ worth of Torah study.,The baraita continues: And one who is accustomed to drinking wine and smelling spices restores forgotten Torah study. The Gemara notes: This supports the opinion of Rava, as Rava said: Wine and spices rendered me wise.,The baraita continues: One who dips his finger in salt and eats it restores forgotten Torah study. Reish Lakish says: And that is the case with regard to one finger. The Gemara notes: This is parallel to a dispute between tanna’im. Rabbi Yehuda says: One finger but not two. Rabbi Yosei says: Two fingers but not three. And your mnemonic for the fact that the dispute is between one and two fingers is kemitza, i.e., the ring finger. When one presses his ring finger to his palm, there remain two straight fingers on one side and one on the other.,Ten factors are detrimental for Torah study: One who passes beneath the bit of the camel, and all the more so one who passes beneath a camel itself; and one who passes between two camels; and one who passes between two women; and a woman who passes between two men; and one who passes beneath a place where there is the foul odor of an animal carcass; and one who passes under a bridge beneath which water has not passed for forty days; and one who eats bread that was not sufficiently baked; and one who eats meat from zuhama listeron, a utensil consisting of a spoon and a fork, used to remove the film on the surface of soup; and one who drinks from an aqueduct that passes through a cemetery; and one who gazes at the face of the dead. And some say: Also one who reads the writing that is on the stone of a grave.,§ The Sages taught in a baraita: When the Nasi of the Sanhedrin enters, all the people stand and they do not sit until he says to them: Sit. When the deputy Nasi of the Sanhedrin enters, the people form for him one row from here, on this side of the path that he takes, and one row from there, on the other side of it, in a display of deference, until he sits in his place, and then they may be seated. When the Ḥakham, who is ranked third among the members of the Sanhedrin, enters, one person stands when he is within four cubits of the Ḥakham, and another sits, i.e., when one is no longer within four cubits of the Ḥakham he may sit. And all those whom the Ḥakham passes do this, until he sits in his place. When the multitudes require their services, i.e., they serve a public role, sons of the Sages and Torah scholars may step over the heads of the people seated on the ground in order to reach their places in the Sanhedrin. If one of the Sages left for the purpose of relieving himself, when he is finished he may enter and sit in his place in the Sanhedrin, and he need not be concerned that he is imposing upon those assembled.,When they have the wisdom to hear and to study, the sons of Torah scholars, whose fathers are appointed as leaders of the congregation, enter and sit before their fathers, and their backs are directed toward the people. When they do not have the wisdom to hear and to study they enter and sit before their fathers, and their faces are directed toward the people, so everyone sees that they are seated there in deference to their fathers but not as students. Rabbi Elazar, son of Rabbi Tzadok, says: Even at a wedding party one renders them attachments senifin and seats them adjacent to their fathers.,The Master said: If one of the Sages left for the purpose of relieving himself, when he is finished he may enter and sit in his place. Rav Pappa said: The Sages said this only with regard to one who leaves for minor bodily functions, i.e., to urinate. But with regard to one who leaves for major bodily functions, i.e., to defecate, no, he may not return to his place, because he should have examined himself initially so that he would not need to leave. His failure to do so constitutes negligence and he may not impose upon others when he returns, as Rav Yehuda says that Rav says: A person should always accustom himself to relieving himself in the morning and in the evening so that he will not need to distance himself during the daylight hours to find an appropriate place. Rava said: Today, when the world is weak and people are not as healthy as they once were, one may even return after he leaves for major bodily functions.,Rabbi Elazar, son of Rabbi Tzadok, says: Even at a wedding party one renders them attachments. Rava said: This applies during the lifetime of their fathers and in the presence of their fathers.,§ Rabbi Yoḥa says: This mishna, i.e., the preceding baraita, was taught during the days of Rabban Shimon ben Gamliel. Rabban Shimon ben Gamliel was the Nasi, Rabbi Meir was the Ḥakham, and Rabbi Natan was the deputy Nasi. When Rabban Shimon ben Gamliel was there, everyone would arise before him. When Rabbi Meir and Rabbi Natan would enter, everyone would arise before them. Rabban Shimon ben Gamliel said: Shouldn’t there be a conspicuous distinction between me and them in terms of the manner in which deference is shown? Rabban Shimon ben Gamliel instituted the provisions delineated in this baraita that distinguish between the Nasi and his subordinates with regard to the deference shown them.,That day, when Rabban Shimon ben Gamliel instituted these provisions, Rabbi Meir and Rabbi Natan were not there. The following day when they came to the study hall, they saw that the people did not stand before them as the matter was typically done. They said: What is this? The people said to them: This is what Rabban Shimon ben Gamliel instituted.,Rabbi Meir said to Rabbi Natan: I am the Ḥakham and you are the deputy Nasi. Let us devise a matter and do to him as he did to us. What shall we do to him? Let us say to him: Reveal to us tractate Okatzim, which he does not know. And once it is clear to all that he did not learn, he will not have anything to say. Then we will say to him: “Who can express the mighty acts of the Lord, shall make all His praises heard?” (Psalms 106:2), indicating: For whom is it becoming to express the mighty acts of the Lord? It is becoming for one who is capable of making all His praises heard, and not for one who does not know one of the tractates. We will remove him from his position as Nasi, and I will be deputy Nasi and you will be Nasi.,Rabbi Ya’akov ben Korshei heard them talking, and said: Perhaps, Heaven forfend, this matter will come to a situation of humiliation for Rabban Shimon ben Gamliel. He did not wish to speak criticism or gossip about Rabbi Meir and Rabbi Natan, so he went and sat behind the upper story where Rabban Shimon ben Gamliel lived. He explained tractate Okatzin; he studied it aloud and repeated it, and studied it aloud and repeated it.,Rabban Shimon ben Gamliel said to himself: What is this that is transpiring before us? Perhaps, Heaven forfend, there is something transpiring in the study hall. He suspected that Rabbi Meir and Rabbi Natan were planning something. He concentrated and studied tractate Okatzin. The following day Rabbi Meir and Rabbi Natan said to him: Let the Master come and teach a lesson in tractate Okatzin. He began and stated the lesson he had prepared. After he completed teaching the tractate, he said to them: If I had not studied the tractate, you would have humiliated me.,Rabban Shimon ben Gamliel commanded those present and they expelled Rabbi Meir and Rabbi Natan from the study hall as punishment. Rabbi Meir and Rabbi Natan would write difficulties on a scrap of paper pitka and would throw them there into the study hall. Those difficulties that were resolved were resolved; as for those that were not resolved, Rabbi Meir and Rabbi Natan wrote resolutions on a scrap of paper and threw them into the study hall. Rabbi Yosei said to the Sages: How is it that the Torah, embodied in the preeminent Torah scholars, is outside and we are inside?,Rabban Shimon ben Gamliel said to them: Let us admit them into the study hall. But we will penalize them in that we will not cite halakha in their names. They cited statements of Rabbi Meir in the name of Aḥerim, meaning: Others, and they cited statements of Rabbi Natan in the name of yesh omerim, meaning: Some say. Rabbi Meir and Rabbi Natan were shown a message in their dreams: Go, appease Rabban Shimon ben Gamliel. Rabbi Natan went. Rabbi Meir did not go. He said in his heart: Matters of dreams are insignificant. When Rabbi Natan went, Rabban Shimon ben Gamliel said to him: Although the ornate belt, i.e., the importance, of your father was effective in enabling you to become deputy Nasi, as Rabbi Natan’s father was the Babylonian Exilarch, will it render you Nasi as well?,Years later, Rabbi Yehuda HaNasi taught Rabban Shimon his son that Aḥerim say: If it was considered a substitute,'' None|