1. Hebrew Bible, Psalms, 79.11, 125.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •akedah (binding of isaac), and the sacrificial cult •akedah (binding of isaac), transformation into normative text, through rabbinic exegesis •aqedah (binding of isaac) Found in books: Kanarek (2014) 52, 53; Levine (2005) 372| 79.11. "תָּבוֹא לְפָנֶיךָ אֶנְקַת אָסִיר כְּגֹדֶל זְרוֹעֲךָ הוֹתֵר בְּנֵי תְמוּתָה׃", 125.5. "וְהַמַּטִּים עַקַלְקַלּוֹתָם יוֹלִיכֵם יְהוָה אֶת־פֹּעֲלֵי הָאָוֶן שָׁלוֹם עַל־יִשְׂרָאֵל׃", | 79.11. "Let the groaning of the prisoner come before Thee; According to the greatness of Thy power set free those that are appointed to death;", 125.5. "But as for such as turn aside unto their crooked ways, The LORD will lead them away with the workers of iniquity. Peace be upon Israel.", |
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2. Hebrew Bible, Proverbs, 30.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •akedah (binding of isaac), and human sacrifice •akedah (binding of isaac), and the sacrificial cult •akedah (binding of isaac), legal vocabulary in •akedah (binding of isaac), transformation into normative text, through rabbinic exegesis Found in books: Kanarek (2014) 36, 37| 30.14. "דּוֹר חֲרָבוֹת שִׁנָּיו וּמַאֲכָלוֹת מְתַלְּעֹתָיו לֶאֱכֹל עֲנִיִּים מֵאֶרֶץ וְאֶבְיוֹנִים מֵאָדָם׃", | 30.14. "There is a generation whose teeth are as swords, and their great teeth as knives, To devour the poor from off the earth, and the needy from among men.", |
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3. Hebrew Bible, Numbers, 18.15-18.16, 28.3-28.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •akedah (binding of isaac), and human sacrifice •akedah (binding of isaac), as an etiological narrative •akedah (binding of isaac), and ritual slaughter (shehitah) •akedah (binding of isaac), and the sacrificial cult •akedah (binding of isaac), legal vocabulary in Found in books: Kanarek (2014) 34, 49| 18.15. "כָּל־פֶּטֶר רֶחֶם לְכָל־בָּשָׂר אֲשֶׁר־יַקְרִיבוּ לַיהוָה בָּאָדָם וּבַבְּהֵמָה יִהְיֶה־לָּךְ אַךְ פָּדֹה תִפְדֶּה אֵת בְּכוֹר הָאָדָם וְאֵת בְּכוֹר־הַבְּהֵמָה הַטְּמֵאָה תִּפְדֶּה׃", 18.16. "וּפְדוּיָו מִבֶּן־חֹדֶשׁ תִּפְדֶּה בְּעֶרְכְּךָ כֶּסֶף חֲמֵשֶׁת שְׁקָלִים בְּשֶׁקֶל הַקֹּדֶשׁ עֶשְׂרִים גֵּרָה הוּא׃", 28.3. "וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה אֲשֶׁר תַּקְרִיבוּ לַיהוָה כְּבָשִׂים בְּנֵי־שָׁנָה תְמִימִם שְׁנַיִם לַיּוֹם עֹלָה תָמִיד׃", 28.3. "שְׂעִיר עִזִּים אֶחָד לְכַפֵּר עֲלֵיכֶם׃", 28.4. "אֶת־הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃", 28.5. "וַעֲשִׂירִית הָאֵיפָה סֹלֶת לְמִנְחָה בְּלוּלָה בְּשֶׁמֶן כָּתִית רְבִיעִת הַהִין׃", 28.6. "עֹלַת תָּמִיד הָעֲשֻׂיָה בְּהַר סִינַי לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃", 28.7. "וְנִסְכּוֹ רְבִיעִת הַהִין לַכֶּבֶשׂ הָאֶחָד בַּקֹּדֶשׁ הַסֵּךְ נֶסֶךְ שֵׁכָר לַיהוָה׃", 28.8. "וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכּוֹ תַּעֲשֶׂה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃", | 18.15. "Every thing that openeth the womb, of all flesh which they offer unto the LORD, both of man and beast, shall be thine; howbeit the first-born of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem.", 18.16. "And their redemption-money—from a month old shalt thou redeem them—shall be, according to thy valuation, five shekels of silver, after the shekel of the sanctuary—the same is twenty gerahs.", 28.3. "And thou shalt say unto them: This is the offering made by fire which ye shall bring unto the LORD: he-lambs of the first year without blemish, two day by day, for a continual burnt-offering.", 28.4. "The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at dusk;", 28.5. "and the tenth part of an ephah of fine flour for a meal-offering, mingled with the fourth part of a hin of beaten oil.", 28.6. "It is a continual burnt-offering, which was offered in mount Sinai, for a sweet savour, an offering made by fire unto the LORD.", 28.7. "And the drink-offering thereof shall be the fourth part of a hin for the one lamb; in the holy place shalt thou pour out a drink-offering of strong drink unto the LORD.", 28.8. "And the other lamb shalt thou present at dusk; as the meal-offering of the morning, and as the drink-offering thereof, thou shalt present it, an offering made by fire, of a sweet savour unto the LORD.", |
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4. Hebrew Bible, Micah, 6.6-6.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •akedah (binding of isaac), and human sacrifice •akedah (binding of isaac), as an etiological narrative Found in books: Kanarek (2014) 34| 6.6. "בַּמָּה אֲקַדֵּם יְהוָה אִכַּף לֵאלֹהֵי מָרוֹם הַאֲקַדְּמֶנּוּ בְעוֹלוֹת בַּעֲגָלִים בְּנֵי שָׁנָה׃", 6.7. "הֲיִרְצֶה יְהוָה בְּאַלְפֵי אֵילִים בְּרִבְבוֹת נַחֲלֵי־שָׁמֶן הַאֶתֵּן בְּכוֹרִי פִּשְׁעִי פְּרִי בִטְנִי חַטַּאת נַפְשִׁי׃", | 6.6. "’Wherewith shall I come before the LORD, And bow myself before God on high? Shall I come before Him with burnt-offerings, With calves of a year old?", 6.7. "Will the LORD be pleased with thousands of rams, With ten thousands of rivers of oil? Shall I give my first-born for my transgression, The fruit of my body for the sin of my soul?’", |
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5. Hebrew Bible, Leviticus, 1.3-1.17, 7.37, 14.1-14.7, 16.4, 18.15, 27.27 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •akedah (binding of isaac), and human sacrifice •akedah (binding of isaac), and ritual slaughter (shehitah) •akedah (binding of isaac), and the sacrificial cult •akedah (binding of isaac), legal vocabulary in •akedah (binding of isaac), reenactment of •akedah (binding of isaac), transformation into normative text, through rabbinic exegesis •aqedah (binding of isaac) •akedah (binding of isaac), as an etiological narrative Found in books: Kanarek (2014) 6, 34, 36, 46, 48, 56, 57, 58, 59; Levine (2005) 68| 1.3. "אִם־עֹלָה קָרְבָּנוֹ מִן־הַבָּקָר זָכָר תָּמִים יַקְרִיבֶנּוּ אֶל־פֶּתַח אֹהֶל מוֹעֵד יַקְרִיב אֹתוֹ לִרְצֹנוֹ לִפְנֵי יְהוָה׃", 1.4. "וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו׃", 1.5. "וְשָׁחַט אֶת־בֶּן הַבָּקָר לִפְנֵי יְהוָה וְהִקְרִיבוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־הַדָּם וְזָרְקוּ אֶת־הַדָּם עַל־הַמִּזְבֵּחַ סָבִיב אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃", 1.6. "וְהִפְשִׁיט אֶת־הָעֹלָה וְנִתַּח אֹתָהּ לִנְתָחֶיהָ׃", 1.7. "וְנָתְנוּ בְּנֵי אַהֲרֹן הַכֹּהֵן אֵשׁ עַל־הַמִּזְבֵּחַ וְעָרְכוּ עֵצִים עַל־הָאֵשׁ׃", 1.8. "וְעָרְכוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֵת הַנְּתָחִים אֶת־הָרֹאשׁ וְאֶת־הַפָּדֶר עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ אֲשֶׁר עַל־הַמִּזְבֵּחַ׃", 1.9. "וְקִרְבּוֹ וּכְרָעָיו יִרְחַץ בַּמָּיִם וְהִקְטִיר הַכֹּהֵן אֶת־הַכֹּל הַמִּזְבֵּחָה עֹלָה אִשֵּׁה רֵיחַ־נִיחוֹחַ לַיהוָה׃", 1.11. "וְשָׁחַט אֹתוֹ עַל יֶרֶךְ הַמִּזְבֵּחַ צָפֹנָה לִפְנֵי יְהוָה וְזָרְקוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־דָּמוֹ עַל־הַמִּזְבֵּחַ סָבִיב׃", 1.12. "וְנִתַּח אֹתוֹ לִנְתָחָיו וְאֶת־רֹאשׁוֹ וְאֶת־פִּדְרוֹ וְעָרַךְ הַכֹּהֵן אֹתָם עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ אֲשֶׁר עַל־הַמִּזְבֵּחַ׃", 1.13. "וְהַקֶּרֶב וְהַכְּרָעַיִם יִרְחַץ בַּמָּיִם וְהִקְרִיב הַכֹּהֵן אֶת־הַכֹּל וְהִקְטִיר הַמִּזְבֵּחָה עֹלָה הוּא אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃", 1.14. "וְאִם מִן־הָעוֹף עֹלָה קָרְבָּנוֹ לַיהוָה וְהִקְרִיב מִן־הַתֹּרִים אוֹ מִן־בְּנֵי הַיּוֹנָה אֶת־קָרְבָּנוֹ׃", 1.15. "וְהִקְרִיבוֹ הַכֹּהֵן אֶל־הַמִּזְבֵּחַ וּמָלַק אֶת־רֹאשׁוֹ וְהִקְטִיר הַמִּזְבֵּחָה וְנִמְצָה דָמוֹ עַל קִיר הַמִּזְבֵּחַ׃", 1.16. "וְהֵסִיר אֶת־מֻרְאָתוֹ בְּנֹצָתָהּ וְהִשְׁלִיךְ אֹתָהּ אֵצֶל הַמִּזְבֵּחַ קֵדְמָה אֶל־מְקוֹם הַדָּשֶׁן׃", 1.17. "וְשִׁסַּע אֹתוֹ בִכְנָפָיו לֹא יַבְדִּיל וְהִקְטִיר אֹתוֹ הַכֹּהֵן הַמִּזְבֵּחָה עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ עֹלָה הוּא אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃", 7.37. "זֹאת הַתּוֹרָה לָעֹלָה לַמִּנְחָה וְלַחַטָּאת וְלָאָשָׁם וְלַמִּלּוּאִים וּלְזֶבַח הַשְּׁלָמִים׃", 14.1. "וּבַיּוֹם הַשְּׁמִינִי יִקַּח שְׁנֵי־כְבָשִׂים תְּמִימִים וְכַבְשָׂה אַחַת בַּת־שְׁנָתָהּ תְּמִימָה וּשְׁלֹשָׁה עֶשְׂרֹנִים סֹלֶת מִנְחָה בְּלוּלָה בַשֶּׁמֶן וְלֹג אֶחָד שָׁמֶן׃", 14.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 14.2. "זֹאת תִּהְיֶה תּוֹרַת הַמְּצֹרָע בְּיוֹם טָהֳרָתוֹ וְהוּבָא אֶל־הַכֹּהֵן׃", 14.2. "וְהֶעֱלָה הַכֹּהֵן אֶת־הָעֹלָה וְאֶת־הַמִּנְחָה הַמִּזְבֵּחָה וְכִפֶּר עָלָיו הַכֹּהֵן וְטָהֵר׃", 14.3. "וְעָשָׂה אֶת־הָאֶחָד מִן־הַתֹּרִים אוֹ מִן־בְּנֵי הַיּוֹנָה מֵאֲשֶׁר תַּשִּׂיג יָדוֹ׃", 14.3. "וְיָצָא הַכֹּהֵן אֶל־מִחוּץ לַמַּחֲנֶה וְרָאָה הַכֹּהֵן וְהִנֵּה נִרְפָּא נֶגַע־הַצָּרַעַת מִן־הַצָּרוּעַ׃", 14.4. "וְצִוָּה הַכֹּהֵן וְלָקַח לַמִּטַּהֵר שְׁתֵּי־צִפֳּרִים חַיּוֹת טְהֹרוֹת וְעֵץ אֶרֶז וּשְׁנִי תוֹלַעַת וְאֵזֹב׃", 14.4. "וְצִוָּה הַכֹּהֵן וְחִלְּצוּ אֶת־הָאֲבָנִים אֲשֶׁר בָּהֵן הַנָּגַע וְהִשְׁלִיכוּ אֶתְהֶן אֶל־מִחוּץ לָעִיר אֶל־מָקוֹם טָמֵא׃", 14.5. "וְשָׁחַט אֶת־הַצִּפֹּר הָאֶחָת אֶל־כְּלִי־חֶרֶשׂ עַל־מַיִם חַיִּים׃", 14.5. "וְצִוָּה הַכֹּהֵן וְשָׁחַט אֶת־הַצִּפּוֹר הָאֶחָת אֶל־כְּלִי־חֶרֶשׂ עַל־מַיִם חַיִּים׃", 14.6. "אֶת־הַצִּפֹּר הַחַיָּה יִקַּח אֹתָהּ וְאֶת־עֵץ הָאֶרֶז וְאֶת־שְׁנִי הַתּוֹלַעַת וְאֶת־הָאֵזֹב וְטָבַל אוֹתָם וְאֵת הַצִּפֹּר הַחַיָּה בְּדַם הַצִּפֹּר הַשְּׁחֻטָה עַל הַמַּיִם הַחַיִּים׃", 14.7. "וְהִזָּה עַל הַמִּטַּהֵר מִן־הַצָּרַעַת שֶׁבַע פְּעָמִים וְטִהֲרוֹ וְשִׁלַּח אֶת־הַצִּפֹּר הַחַיָּה עַל־פְּנֵי הַשָּׂדֶה׃", 16.4. "כְּתֹנֶת־בַּד קֹדֶשׁ יִלְבָּשׁ וּמִכְנְסֵי־בַד יִהְיוּ עַל־בְּשָׂרוֹ וּבְאַבְנֵט בַּד יַחְגֹּר וּבְמִצְנֶפֶת בַּד יִצְנֹף בִּגְדֵי־קֹדֶשׁ הֵם וְרָחַץ בַּמַּיִם אֶת־בְּשָׂרוֹ וּלְבֵשָׁם׃", 18.15. "עֶרְוַת כַּלָּתְךָ לֹא תְגַלֵּה אֵשֶׁת בִּנְךָ הִוא לֹא תְגַלֶּה עֶרְוָתָהּ׃", 27.27. "וְאִם בַּבְּהֵמָה הַטְּמֵאָה וּפָדָה בְעֶרְכֶּךָ וְיָסַף חֲמִשִׁתוֹ עָלָיו וְאִם־לֹא יִגָּאֵל וְנִמְכַּר בְּעֶרְכֶּךָ׃", | 1.3. "If his offering be a burnt-offering of the herd, he shall offer it a male without blemish; he shall bring it to the door of the tent of meeting, that he may be accepted before the LORD.", 1.4. "And he shall lay his hand upon the head of the burnt-offering; and it shall be accepted for him to make atonement for him.", 1.5. "And he shall kill the bullock before the LORD; and Aaron’s sons, the priests, shall present the blood, and dash the blood round about against the altar that is at the door of the tent of meeting.", 1.6. "And he shall flay the burnt-offering, and cut it into its pieces.", 1.7. "And the sons of Aaron the priest shall put fire upon the altar, and lay wood in order upon the fire.", 1.8. "And Aaron’s sons, the priests, shall lay the pieces, and the head, and the suet, in order upon the wood that is on the fire which is upon the altar;", 1.9. "but its inwards and its legs shall he wash with water; and the priest shall make the whole smoke on the altar, for a burnt-offering, an offering made by fire, of a sweet savour unto the LORD.", 1.10. "And if his offering be of the flock, whether of the sheep, or of the goats, for a burnt-offering, he shall offer it a male without blemish.", 1.11. "And he shall kill it on the side of the altar northward before the LORD; and Aaron’s sons, the priests, shall dash its blood against the altar round about.", 1.12. "And he shall cut it into its pieces; and the priest shall lay them, with its head and its suet, in order on the wood that is on the fire which is upon the altar.", 1.13. "But the inwards and the legs shall he wash with water; and the priest shall offer the whole, and make it smoke upon the altar; it is a burnt-offering, an offering made by fire, of a sweet savour unto the LORD.", 1.14. "And if his offering to the LORD be a burnt-offering of fowls, then he shall bring his offering of turtle-doves, or of young pigeons.", 1.15. "And the priest shall bring it unto the altar, and pinch off its head, and make it smoke on the altar; and the blood thereof shall be drained out on the side of the altar.", 1.16. "And he shall take away its crop with the feathers thereof, and cast it beside the altar on the east part, in the place of the ashes.", 1.17. "And he shall rend it by the wings thereof, but shall not divide it asunder; and the priest shall make it smoke upon the altar, upon the wood that is upon the fire; it is a burnt-offering, an offering made by fire, of a sweet savour unto the LORD.", 7.37. "This is the law of the burnt-offering, of the meal-offering, and of the sin-offering, and of the guilt-offering, and of the consecration-offering, and of the sacrifice of peace-offerings;", 14.1. "And the LORD spoke unto Moses, saying:", 14.2. "This shall be the law of the leper in the day of his cleansing: he shall be brought unto the priest.", 14.3. "And the priest shall go forth out of the camp; and the priest shall look, and, behold, if the plague of leprosy be healed in the leper;", 14.4. "then shall the priest command to take for him that is to be cleansed two living clean birds, and cedar-wood, and scarlet, and hyssop.", 14.5. "And the priest shall command to kill one of the birds in an earthen vessel over running water.", 14.6. "As for the living bird, he shall take it, and the cedar-wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water.", 14.7. "And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let go the living bird into the open field.", 16.4. "He shall put on the holy linen tunic, and he shall have the linen breeches upon his flesh, and shall be girded with the linen girdle, and with the linen mitre shall he be attired; they are the holy garments; and he shall bathe his flesh in water, and put them on.", 18.15. "Thou shalt not uncover the nakedness of thy daughter-in-law: she is thy son’wife; thou shalt not uncover her nakedness.", 27.27. "And if it be of an unclean beast, then he shall ransom it according to thy valuation, and shall add unto it the fifth part thereof; or if it be not redeemed, then it shall be sold according to thy valuation.", |
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6. Hebrew Bible, Genesis, 3.8-3.24, 22.1-22.19, 26.1-26.3, 32.3, 32.33 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020) 3, 309, 311; Kanarek (2014) 32, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 53, 54, 56, 57, 58, 65, 66| 3.8. "וַיִּשְׁמְעוּ אֶת־קוֹל יְהוָה אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ מִפְּנֵי יְהוָה אֱלֹהִים בְּתוֹךְ עֵץ הַגָּן׃", 3.9. "וַיִּקְרָא יְהוָה אֱלֹהִים אֶל־הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה׃", 3.11. "וַיֹּאמֶר מִי הִגִּיד לְךָ כִּי עֵירֹם אָתָּה הֲמִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לְבִלְתִּי אֲכָל־מִמֶּנּוּ אָכָלְתָּ׃", 3.12. "וַיֹּאמֶר הָאָדָם הָאִשָּׁה אֲשֶׁר נָתַתָּה עִמָּדִי הִוא נָתְנָה־לִּי מִן־הָעֵץ וָאֹכֵל׃", 3.13. "וַיֹּאמֶר יְהוָה אֱלֹהִים לָאִשָּׁה מַה־זֹּאת עָשִׂית וַתֹּאמֶר הָאִשָּׁה הַנָּחָשׁ הִשִּׁיאַנִי וָאֹכֵל׃", 3.14. "וַיֹּאמֶר יְהֹוָה אֱלֹהִים אֶל־הַנָּחָשׁ כִּי עָשִׂיתָ זֹּאת אָרוּר אַתָּה מִכָּל־הַבְּהֵמָה וּמִכֹּל חַיַּת הַשָּׂדֶה עַל־גְּחֹנְךָ תֵלֵךְ וְעָפָר תֹּאכַל כָּל־יְמֵי חַיֶּיךָ׃", 3.15. "וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב׃", 3.16. "אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃", 3.17. "וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃", 3.18. "וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ וְאָכַלְתָּ אֶת־עֵשֶׂב הַשָּׂדֶה׃", 3.19. "בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃", 3.21. "וַיַּעַשׂ יְהוָה אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם׃", 3.22. "וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃", 3.23. "וַיְשַׁלְּחֵהוּ יְהוָה אֱלֹהִים מִגַּן־עֵדֶן לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם׃", 3.24. "וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃", 22.1. "וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃", 22.1. "וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ׃", 22.2. "וַיֹּאמֶר קַח־נָא אֶת־בִּנְךָ אֶת־יְחִידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק וְלֶךְ־לְךָ אֶל־אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ׃", 22.2. "וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד לְאַבְרָהָם לֵאמֹר הִנֵּה יָלְדָה מִלְכָּה גַם־הִוא בָּנִים לְנָחוֹר אָחִיךָ׃", 22.3. "וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת־חֲמֹרוֹ וַיִּקַּח אֶת־שְׁנֵי נְעָרָיו אִתּוֹ וְאֵת יִצְחָק בְּנוֹ וַיְבַקַּע עֲצֵי עֹלָה וַיָּקָם וַיֵּלֶךְ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר־לוֹ הָאֱלֹהִים׃", 22.4. "בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא אֶת־הַמָּקוֹם מֵרָחֹק׃", 22.5. "וַיֹּאמֶר אַבְרָהָם אֶל־נְעָרָיו שְׁבוּ־לָכֶם פֹּה עִם־הַחֲמוֹר וַאֲנִי וְהַנַּעַר נֵלְכָה עַד־כֹּה וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם׃", 22.6. "וַיִּקַּח אַבְרָהָם אֶת־עֲצֵי הָעֹלָה וַיָּשֶׂם עַל־יִצְחָק בְּנוֹ וַיִּקַּח בְּיָדוֹ אֶת־הָאֵשׁ וְאֶת־הַמַּאֲכֶלֶת וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃", 22.7. "וַיֹּאמֶר יִצְחָק אֶל־אַבְרָהָם אָבִיו וַיֹּאמֶר אָבִי וַיֹּאמֶר הִנֶּנִּי בְנִי וַיֹּאמֶר הִנֵּה הָאֵשׁ וְהָעֵצִים וְאַיֵּה הַשֶּׂה לְעֹלָה׃", 22.8. "וַיֹּאמֶר אַבְרָהָם אֱלֹהִים יִרְאֶה־לּוֹ הַשֶּׂה לְעֹלָה בְּנִי וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃", 22.9. "וַיָּבֹאוּ אֶל־הַמָּקוֹם אֲשֶׁר אָמַר־לוֹ הָאֱלֹהִים וַיִּבֶן שָׁם אַבְרָהָם אֶת־הַמִּזְבֵּחַ וַיַּעֲרֹךְ אֶת־הָעֵצִים וַיַּעֲקֹד אֶת־יִצְחָק בְּנוֹ וַיָּשֶׂם אֹתוֹ עַל־הַמִּזְבֵּחַ מִמַּעַל לָעֵצִים׃", 22.11. "וַיִּקְרָא אֵלָיו מַלְאַךְ יְהוָה מִן־הַשָּׁמַיִם וַיֹּאמֶר אַבְרָהָם אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃", 22.12. "וַיֹּאמֶר אַל־תִּשְׁלַח יָדְךָ אֶל־הַנַּעַר וְאַל־תַּעַשׂ לוֹ מְאוּמָּה כִּי עַתָּה יָדַעְתִּי כִּי־יְרֵא אֱלֹהִים אַתָּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידְךָ מִמֶּנִּי׃", 22.13. "וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא וְהִנֵּה־אַיִל אַחַר נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת־הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ׃", 22.14. "וַיִּקְרָא אַבְרָהָם שֵׁם־הַמָּקוֹם הַהוּא יְהוָה יִרְאֶה אֲשֶׁר יֵאָמֵר הַיּוֹם בְּהַר יְהוָה יֵרָאֶה׃", 22.15. "וַיִּקְרָא מַלְאַךְ יְהוָה אֶל־אַבְרָהָם שֵׁנִית מִן־הַשָּׁמָיִם׃", 22.16. "וַיֹּאמֶר בִּי נִשְׁבַּעְתִּי נְאֻם־יְהוָה כִּי יַעַן אֲשֶׁר עָשִׂיתָ אֶת־הַדָּבָר הַזֶּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידֶךָ׃", 22.17. "כִּי־בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶת־זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְכַחוֹל אֲשֶׁר עַל־שְׂפַת הַיָּם וְיִרַשׁ זַרְעֲךָ אֵת שַׁעַר אֹיְבָיו׃", 22.18. "וְהִתְבָּרֲכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ עֵקֶב אֲשֶׁר שָׁמַעְתָּ בְּקֹלִי׃", 22.19. "וַיָּשָׁב אַבְרָהָם אֶל־נְעָרָיו וַיָּקֻמוּ וַיֵּלְכוּ יַחְדָּו אֶל־בְּאֵר שָׁבַע וַיֵּשֶׁב אַבְרָהָם בִּבְאֵר שָׁבַע׃", 26.1. "וַיְהִי רָעָב בָּאָרֶץ מִלְּבַד הָרָעָב הָרִאשׁוֹן אֲשֶׁר הָיָה בִּימֵי אַבְרָהָם וַיֵּלֶךְ יִצְחָק אֶל־אֲבִימֶּלֶךְ מֶלֶךְ־פְּלִשְׁתִּים גְּרָרָה׃", 26.1. "וַיֹּאמֶר אֲבִימֶלֶךְ מַה־זֹּאת עָשִׂיתָ לָּנוּ כִּמְעַט שָׁכַב אַחַד הָעָם אֶת־אִשְׁתֶּךָ וְהֵבֵאתָ עָלֵינוּ אָשָׁם׃", 26.2. "וַיֵּרָא אֵלָיו יְהוָה וַיֹּאמֶר אַל־תֵּרֵד מִצְרָיְמָה שְׁכֹן בָּאָרֶץ אֲשֶׁר אֹמַר אֵלֶיךָ׃", 26.2. "וַיָּרִיבוּ רֹעֵי גְרָר עִם־רֹעֵי יִצְחָק לֵאמֹר לָנוּ הַמָּיִם וַיִּקְרָא שֵׁם־הַבְּאֵר עֵשֶׂק כִּי הִתְעַשְּׂקוּ עִמּוֹ׃", 26.3. "גּוּר בָּאָרֶץ הַזֹּאת וְאֶהְיֶה עִמְּךָ וַאֲבָרְכֶךָּ כִּי־לְךָ וּלְזַרְעֲךָ אֶתֵּן אֶת־כָּל־הָאֲרָצֹת הָאֵל וַהֲקִמֹתִי אֶת־הַשְּׁבֻעָה אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם אָבִיךָ׃", 26.3. "וַיַּעַשׂ לָהֶם מִשְׁתֶּה וַיֹּאכְלוּ וַיִּשְׁתּוּ׃", 32.3. "וַיֹּאמֶר יַעֲקֹב כַּאֲשֶׁר רָאָם מַחֲנֵה אֱלֹהִים זֶה וַיִּקְרָא שֵׁם־הַמָּקוֹם הַהוּא מַחֲנָיִם׃", 32.3. "וַיִּשְׁאַל יַעֲקֹב וַיֹּאמֶר הַגִּידָה־נָּא שְׁמֶךָ וַיֹּאמֶר לָמָּה זֶּה תִּשְׁאַל לִשְׁמִי וַיְבָרֶךְ אֹתוֹ שָׁם׃", 32.33. "עַל־כֵּן לֹא־יֹאכְלוּ בְנֵי־יִשְׂרָאֵל אֶת־גִּיד הַנָּשֶׁה אֲשֶׁר עַל־כַּף הַיָּרֵךְ עַד הַיּוֹם הַזֶּה כִּי נָגַע בְּכַף־יֶרֶךְ יַעֲקֹב בְּגִיד הַנָּשֶׁה׃", | 3.8. "And they heard the voice of the LORD God walking in the garden toward the cool of the day; and the man and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.", 3.9. "And the LORD God called unto the man, and said unto him: ‘Where art thou?’", 3.10. "And he said: ‘I heard Thy voice in the garden, and I was afraid, because I was naked; and I hid myself.’", 3.11. "And He said: ‘Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?’", 3.12. "And the man said: ‘The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat.’", 3.13. "And the LORD God said unto the woman: ‘What is this thou hast done?’ And the woman said: ‘The serpent beguiled me, and I did eat.’", 3.14. "And the LORD God said unto the serpent: ‘Because thou hast done this, cursed art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life.", 3.15. "And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’", 3.16. "Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’", 3.17. "And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life.", 3.18. "Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field.", 3.19. "In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’", 3.20. "And the man called his wife’s name Eve; because she was the mother of all living.", 3.21. "And the LORD God made for Adam and for his wife garments of skins, and clothed them.", 3.22. "And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’", 3.23. "Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.", 3.24. "So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.", 22.1. "And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’", 22.2. "And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’", 22.3. "And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which God had told him.", 22.4. "On the third day Abraham lifted up his eyes, and saw the place afar off.", 22.5. "And Abraham said unto his young men: ‘Abide ye here with the ass, and I and the lad will go yonder; and we will worship, and come back to you.’", 22.6. "And Abraham took the wood of the burnt-offering, and laid it upon Isaac his son; and he took in his hand the fire and the knife; and they went both of them together.", 22.7. "And Isaac spoke unto Abraham his father, and said: ‘My father.’ And he said: ‘Here am I, my son.’ And he said: ‘Behold the fire and the wood; but where is the lamb for a burnt-offering?’", 22.8. "And Abraham said: ‘God will aprovide Himself the lamb for a burnt-offering, my son.’ So they went both of them together.", 22.9. "And they came to the place which God had told him of; and Abraham built the altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar, upon the wood.", 22.10. "And Abraham stretched forth his hand, and took the knife to slay his son.", 22.11. "And the angel of the LORD called unto him out of heaven, and said: ‘Abraham, Abraham.’ And he said: ‘Here am I.’", 22.12. "And he said: ‘Lay not thy hand upon the lad, neither do thou any thing unto him; for now I know that thou art a God-fearing man, seeing thou hast not withheld thy son, thine only son, from Me.’", 22.13. "And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in the thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son.", 22.14. "And Abraham called the name of that place Adonai-jireh; as it is said to this day: ‘In the mount where the LORD is seen.’", 22.15. "And the angel of the LORD called unto Abraham a second time out of heaven,", 22.16. "and said: ‘By Myself have I sworn, saith the LORD, because thou hast done this thing, and hast not withheld thy son, thine only son,", 22.17. "that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies;", 22.18. "and in thy seed shall all the nations of the earth be blessed; because thou hast hearkened to My voice.’", 22.19. "So Abraham returned unto his young men, and they rose up and went together to Beer- sheba; and Abraham dwelt at Beer-sheba.", 26.1. "And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar.", 26.2. "And the LORD appeared unto him, and said: ‘Go not down unto Egypt; dwell in the land which I shall tell thee of.", 26.3. "Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these lands, and I will establish the oath which I swore unto Abraham thy father;", 32.3. "And Jacob said when he saw them: ‘This is God’s camp.’ And he called the name of that place Mahanaim.", 32.33. "Therefore the children of Israel eat not the sinew of the thigh-vein which is upon the hollow of the thigh, unto this day; because he touched the hollow of Jacob’s thigh, even in the sinew of the thigh-vein.", |
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7. Hebrew Bible, Exodus, 4.13, 6.1, 12.23, 13.2, 13.15, 22.28-22.29, 24.6, 29.38-29.42, 34.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Kanarek (2014) 34, 49, 50, 51, 52, 53, 56| 4.13. "וַיֹּאמֶר בִּי אֲדֹנָי שְׁלַח־נָא בְּיַד־תִּשְׁלָח׃", 6.1. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עַתָּה תִרְאֶה אֲשֶׁר אֶעֱשֶׂה לְפַרְעֹה כִּי בְיָד חֲזָקָה יְשַׁלְּחֵם וּבְיָד חֲזָקָה יְגָרְשֵׁם מֵאַרְצוֹ׃", 6.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 12.23. "וְעָבַר יְהוָה לִנְגֹּף אֶת־מִצְרַיִם וְרָאָה אֶת־הַדָּם עַל־הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזֹת וּפָסַח יְהוָה עַל־הַפֶּתַח וְלֹא יִתֵּן הַמַּשְׁחִית לָבֹא אֶל־בָּתֵּיכֶם לִנְגֹּף׃", 13.2. "וַיִּסְעוּ מִסֻּכֹּת וַיַּחֲנוּ בְאֵתָם בִּקְצֵה הַמִּדְבָּר׃", 13.2. "קַדֶּשׁ־לִי כָל־בְּכוֹר פֶּטֶר כָּל־רֶחֶם בִּבְנֵי יִשְׂרָאֵל בָּאָדָם וּבַבְּהֵמָה לִי הוּא׃", 13.15. "וַיְהִי כִּי־הִקְשָׁה פַרְעֹה לְשַׁלְּחֵנוּ וַיַּהֲרֹג יְהֹוָה כָּל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכֹר אָדָם וְעַד־בְּכוֹר בְּהֵמָה עַל־כֵּן אֲנִי זֹבֵחַ לַיהוָה כָּל־פֶּטֶר רֶחֶם הַזְּכָרִים וְכָל־בְּכוֹר בָּנַי אֶפְדֶּה׃", 22.28. "מְלֵאָתְךָ וְדִמְעֲךָ לֹא תְאַחֵר בְּכוֹר בָּנֶיךָ תִּתֶּן־לִּי׃", 22.29. "כֵּן־תַּעֲשֶׂה לְשֹׁרְךָ לְצֹאנֶךָ שִׁבְעַת יָמִים יִהְיֶה עִם־אִמּוֹ בַּיּוֹם הַשְּׁמִינִי תִּתְּנוֹ־לִי׃", 24.6. "וַיִּקַּח מֹשֶׁה חֲצִי הַדָּם וַיָּשֶׂם בָּאַגָּנֹת וַחֲצִי הַדָּם זָרַק עַל־הַמִּזְבֵּחַ׃", 29.38. "וְזֶה אֲשֶׁר תַּעֲשֶׂה עַל־הַמִּזְבֵּחַ כְּבָשִׂים בְּנֵי־שָׁנָה שְׁנַיִם לַיּוֹם תָּמִיד׃", 29.39. "אֶת־הַכֶּבֶשׂ הָאֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃", 29.41. "וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכָּהּ תַּעֲשֶׂה־לָּהּ לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃", 29.42. "עֹלַת תָּמִיד לְדֹרֹתֵיכֶם פֶּתַח אֹהֶל־מוֹעֵד לִפְנֵי יְהוָה אֲשֶׁר אִוָּעֵד לָכֶם שָׁמָּה לְדַבֵּר אֵלֶיךָ שָׁם׃", 34.2. "וּפֶטֶר חֲמוֹר תִּפְדֶּה בְשֶׂה וְאִם־לֹא תִפְדֶּה וַעֲרַפְתּוֹ כֹּל בְּכוֹר בָּנֶיךָ תִּפְדֶּה וְלֹא־יֵרָאוּ פָנַי רֵיקָם׃", 34.2. "וֶהְיֵה נָכוֹן לַבֹּקֶר וְעָלִיתָ בַבֹּקֶר אֶל־הַר סִינַי וְנִצַּבְתָּ לִי שָׁם עַל־רֹאשׁ הָהָר׃", | 4.13. "And he said: ‘Oh Lord, send, I pray Thee, by the hand of him whom Thou wilt send.’", 6.1. "And the LORD said unto Moses: ‘Now shalt thou see what I will do to Pharaoh; for by a strong hand shall he let them go, and by a strong hand shall he drive them out of his land.’", 12.23. "For the LORD will pass through to smite the Egyptians; and when He seeth the blood upon the lintel, and on the two side-posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you.", 13.2. "’Sanctify unto Me all the first-born, whatsoever opens the womb among the children of Israel, both of man and of beast, it is Mine.’", 13.15. "and it came to pass, when Pharaoh would hardly let us go that the LORD slew all the firstborn in the land of Egypt, both the first-born of man, and the first-born of beast; therefore I sacrifice to the LORD all that openeth the womb, being males; but all the first-born of my sons I redeem.", 22.28. "Thou shalt not delay to offer of the fulness of thy harvest, and of the outflow of thy presses. The first-born of thy sons shalt thou give unto Me.", 22.29. "Likewise shalt thou do with thine oxen, and with thy sheep; seven days it shall be with its dam; on the eighth day thou shalt give it Me.", 24.6. "And Moses took half of the blood, and put it in basins; and half of the blood he dashed against the altar.", 29.38. "Now this is that which thou shalt offer upon the altar: two lambs of the first year day by day continually.", 29.39. "The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at dusk.", 29.40. "And with the one lamb a tenth part of an ephah of fine flour mingled with the fourth part of a hin of beaten oil; and the fourth part of a hin of wine for a drink-offering.", 29.41. "And the other lamb thou shalt offer at dusk, and shalt do thereto according to the meal-offering of the morning, and according to the drink-offering thereof, for a sweet savour, an offering made by fire unto the LORD.", 29.42. "It shall be a continual burnt-offering throughout your generations at the door of the tent of meeting before the LORD, where I will meet with you, to speak there unto thee.", 34.2. "And be ready by the morning, and come up in the morning unto mount Sinai, and present thyself there to Me on the top of the mount.", |
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8. Hebrew Bible, Deuteronomy, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Kanarek (2014) 34 | 15.20. "Thou shalt eat it before the LORD thy God year by year in the place which the LORD shall choose, thou and thy household.", |
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9. Hebrew Bible, Judges, 11.29-11.40, 19.29 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •binding of isaac •akedah (binding of isaac), and human sacrifice •akedah (binding of isaac), and the sacrificial cult •akedah (binding of isaac), legal vocabulary in •akedah (binding of isaac), transformation into normative text, through rabbinic exegesis Found in books: Kanarek (2014) 36, 37; Niehoff (2011) 99| 11.29. "וַתְּהִי עַל־יִפְתָּח רוּחַ יְהוָה וַיַּעֲבֹר אֶת־הַגִּלְעָד וְאֶת־מְנַשֶּׁה וַיַּעֲבֹר אֶת־מִצְפֵּה גִלְעָד וּמִמִּצְפֵּה גִלְעָד עָבַר בְּנֵי עַמּוֹן׃", 11.31. "וְהָיָה הַיּוֹצֵא אֲשֶׁר יֵצֵא מִדַּלְתֵי בֵיתִי לִקְרָאתִי בְּשׁוּבִי בְשָׁלוֹם מִבְּנֵי עַמּוֹן וְהָיָה לַיהוָה וְהַעֲלִיתִהוּ עוֹלָה׃", 11.32. "וַיַּעֲבֹר יִפְתָּח אֶל־בְּנֵי עַמּוֹן לְהִלָּחֶם בָּם וַיִתְּנֵם יְהוָה בְּיָדוֹ׃", 11.33. "וַיַּכֵּם מֵעֲרוֹעֵר וְעַד־בּוֹאֲךָ מִנִּית עֶשְׂרִים עִיר וְעַד אָבֵל כְּרָמִים מַכָּה גְּדוֹלָה מְאֹד וַיִּכָּנְעוּ בְּנֵי עַמּוֹן מִפְּנֵי בְּנֵי יִשְׂרָאֵל׃", 11.34. "וַיָּבֹא יִפְתָּח הַמִּצְפָּה אֶל־בֵּיתוֹ וְהִנֵּה בִתּוֹ יֹצֵאת לִקְרָאתוֹ בְתֻפִּים וּבִמְחֹלוֹת וְרַק הִיא יְחִידָה אֵין־לוֹ מִמֶּנּוּ בֵּן אוֹ־בַת׃", 11.35. "וַיְהִי כִרְאוֹתוֹ אוֹתָהּ וַיִּקְרַע אֶת־בְּגָדָיו וַיֹּאמֶר אֲהָהּ בִּתִּי הַכְרֵעַ הִכְרַעְתִּנִי וְאַתְּ הָיִיתְ בְּעֹכְרָי וְאָנֹכִי פָּצִיתִי־פִי אֶל־יְהוָה וְלֹא אוּכַל לָשׁוּב׃", 11.36. "וַתֹּאמֶר אֵלָיו אָבִי פָּצִיתָה אֶת־פִּיךָ אֶל־יְהוָה עֲשֵׂה לִי כַּאֲשֶׁר יָצָא מִפִּיךָ אַחֲרֵי אֲשֶׁר עָשָׂה לְךָ יְהוָה נְקָמוֹת מֵאֹיְבֶיךָ מִבְּנֵי עַמּוֹן׃", 11.37. "וַתֹּאמֶר אֶל־אָבִיהָ יֵעָשֶׂה לִּי הַדָּבָר הַזֶּה הַרְפֵּה מִמֶּנִּי שְׁנַיִם חֳדָשִׁים וְאֵלְכָה וְיָרַדְתִּי עַל־הֶהָרִים וְאֶבְכֶּה עַל־בְּתוּלַי אָנֹכִי ורעיתי [וְרֵעוֹתָי׃]", 11.38. "וַיֹּאמֶר לֵכִי וַיִּשְׁלַח אוֹתָהּ שְׁנֵי חֳדָשִׁים וַתֵּלֶךְ הִיא וְרֵעוֹתֶיהָ וַתֵּבְךְּ עַל־בְּתוּלֶיהָ עַל־הֶהָרִים׃", 11.39. "וַיְהִי מִקֵּץ שְׁנַיִם חֳדָשִׁים וַתָּשָׁב אֶל־אָבִיהָ וַיַּעַשׂ לָהּ אֶת־נִדְרוֹ אֲשֶׁר נָדָר וְהִיא לֹא־יָדְעָה אִישׁ וַתְּהִי־חֹק בְּיִשְׂרָאֵל׃", 19.29. "וַיָּבֹא אֶל־בֵּיתוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת וַיַּחֲזֵק בְּפִילַגְשׁוֹ וַיְנַתְּחֶהָ לַעֲצָמֶיהָ לִשְׁנֵים עָשָׂר נְתָחִים וַיְשַׁלְּחֶהָ בְּכֹל גְּבוּל יִשְׂרָאֵל׃", | 11.29. "Then the spirit of the Lord came upon Yiftaĥ and he passed over Gil῾ad, and Menashshe, and passed over Miżpe of Gil῾ad, and from Miżpe of Gil῾ad he passed over to the children of ῾Ammon.", 11.30. "And Yiftaĥ vowed a vow to the Lord, and said, If Thou shalt deliver the children of ῾Ammon into my hands,", 11.31. "then whatever comes out of the doors of my house to meet me, when I return in peace from the children of ῾Ammon, shall surely be the Lord’s, and I will offer it up for a burnt offering.", 11.32. "So Yiftaĥ passed over to the children of ῾Ammon to fight against them: and the Lord delivered them into his hands.", 11.33. "And he smote them from ῾Aro῾er, as far as Minnit, twenty cities, and as far as Avel-keramim, with a very great slaughter. Thus the children of ῾Ammon were subdued before the children of Yisra᾽el.", 11.34. "And Yiftaĥ came to Miżpe to his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she was his only child; beside her he had neither son nor daughter.", 11.35. "And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou hast become the cause of trouble to me: for I have opened my mouth to the Lord, and I cannot go back.", 11.36. "And she said to him, My father, if thou hast opened thy mouth to the Lord, do to me according to that which has proceeded out of thy mouth; seeing that the Lord has taken vengeance for thee of thy enemies, of the children of ῾Ammon.", 11.37. "And she said to her father, Let this thing be done for me: let me alone two months, that I may go and wander down the mountain sides, and bewail my virginity, I and my friends.", 11.38. "And he said, Go. And he sent her away for two months: and she went with her companions, and wept for her virginity upon the mountains.", 11.39. "And it came to pass at the end of two months, that she returned to her father, who did with her according to his vow which he had vowed: and she knew no man. And it was a custom in Yisra᾽el,", 11.40. "that the daughters of Yisra᾽el went yearly to lament the daughter of Yiftaĥ, the Gil῾adite four days in the year.", 19.29. "And when he was come to his house, he took a knife, and laid hold of his concubine, and divided her, together with her bones, into twelve pieces, and sent her into the whole territory of Yisra᾽el.", |
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10. Homer, Iliad, 24.15 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •binding of isaac Found in books: Niehoff (2011) 103 | 24.15. / and bind Hector behind the chariot to drag him withal; and when he had haled him thrice about the barrow of the dead son of Menoetius, he would rest again in his hut, but would leave Hector outstretched on his face in the dust. Howbeit Apollo kept all defacement from his flesh, pitying the warrior |
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11. Hebrew Bible, Jeremiah, 19.5-19.6 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •akedah (binding of isaac), and human sacrifice •akedah (binding of isaac), as an etiological narrative Found in books: Kanarek (2014) 34| 19.5. "וּבָנוּ אֶת־בָּמוֹת הַבַּעַל לִשְׂרֹף אֶת־בְּנֵיהֶם בָּאֵשׁ עֹלוֹת לַבָּעַל אֲשֶׁר לֹא־צִוִּיתִי וְלֹא דִבַּרְתִּי וְלֹא עָלְתָה עַל־לִבִּי׃", 19.6. "לָכֵן הִנֵּה־יָמִים בָּאִים נְאֻם־יְהוָה וְלֹא־יִקָּרֵא לַמָּקוֹם הַזֶּה עוֹד הַתֹּפֶת וְגֵיא בֶן־הִנֹּם כִּי אִם־גֵּיא הַהֲרֵגָה׃", | 19.5. "and have built the high places of Baal, to burn their sons in the fire for burnt-offerings unto Baal; which I commanded not, nor spoke it, neither came it into My mind.", 19.6. "Therefore, behold, the days come, saith the LORD, that this place shall no more be called Topheth, nor The valley of the son of Hinnom, but The valley of slaughter;", |
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12. Hebrew Bible, Ezekiel, 20.25-20.26 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •akedah (binding of isaac), and human sacrifice •akedah (binding of isaac), as an etiological narrative Found in books: Kanarek (2014) 34| 20.25. "וְגַם־אֲנִי נָתַתִּי לָהֶם חֻקִּים לֹא טוֹבִים וּמִשְׁפָּטִים לֹא יִחְיוּ בָּהֶם׃", 20.26. "וָאֲטַמֵּא אוֹתָם בְּמַתְּנוֹתָם בְּהַעֲבִיר כָּל־פֶּטֶר רָחַם לְמַעַן אֲשִׁמֵּם לְמַעַן אֲשֶׁר יֵדְעוּ אֲשֶׁר אֲנִי יְהוָה׃", | 20.25. "Wherefore I gave them also statutes that were not good, and ordices whereby they should not live;", 20.26. "and I polluted them in their own gifts, in that they set apart all that openeth the womb, that I might destroy them, to the end that they might know that I am the LORD.", |
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| 13. Hebrew Bible, Nehemiah, 10, 8-9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Levine (2005) 23 |
14. Hebrew Bible, 1 Chronicles, 21.15 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Kanarek (2014) 50, 51| 21.15. "וַיִּשְׁלַח הָאֱלֹהִים מַלְאָךְ לִירוּשָׁלִַם לְהַשְׁחִיתָהּ וּכְהַשְׁחִית רָאָה יְהוָה וַיִּנָּחֶם עַל־הָרָעָה וַיֹּאמֶר לַמַּלְאָךְ הַמַּשְׁחִית רַב עַתָּה הֶרֶף יָדֶךָ וּמַלְאַךְ יְהוָה עֹמֵד עִם־גֹּרֶן אָרְנָן הַיְבוּסִי׃", | 21.15. "And God sent an angel unto Jerusalem to destroy it; and as he was about to destroy, the LORD beheld, and He repented Him of the evil, and said to the destroying angel: ‘It is enough; now stay thy hand.’ And the angel of the LORD was standing by the threshing-floor of Or the Jebusite.", |
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15. Septuagint, 1 Maccabees, 2.42, 7.12 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •aqedah (binding of isaac) Found in books: Levine (2005) 23 | 2.42. Then there united with them a company of Hasideans, mighty warriors of Israel, every one who offered himself willingly for the law. 7.12. Then a group of scribes appeared in a body before Alcimus and Bacchides to ask for just terms. |
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16. Anon., Jubilees, 18.18-18.19, 41.23-41.27 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •akedah (binding of isaac), as an etiological narrative Found in books: Kanarek (2014) 6 | 18.18. from Me, That in blessing I shall bless thee And in multiplying I shall multiply thy seed As the stars of heaven, And as the sand which is on the seashore. And thy seed will inherit the cities of its enemies, 18.19. And in thy seed will all nations of the earth be blessed; Because thou hast obeyed My voice, And I have shown to all that thou art faithful unto Me in all that I have said unto thee: Go in peace." 41.23. And after that she bare two sons, Perez and Zerah, in the seventh year of this second week. br And thereupon the seven years of fruitfulness were accomplished, of which Joseph spake to Pharaoh. 41.24. And Judah acknowledged that the deed which he had done was evil, for he had lain with his daughter-in-law, and he esteemed it hateful in his eyes, and he acknowledged that he had transgressed and gone astray; for he had uncovered the skirt of his son, 41.25. and he began to lament and to supplicate before the Lord because of his transgression.<>br>And we told him in a dream that it was forgiven him because he supplicated earnestly, and lamented, and did not again commit it. 41.26. And he received forgiveness because he turned from his sin and from his ignorance, for he transgressed greatly before our God; 41.27. and every one that acteth thus, every one who lieth with his mother-in-law, let them burn him with fire that he may burn therein, |
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17. Philo of Alexandria, On The Life of Abraham, 167, 178, 180-183, 88, 179 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Niehoff (2011) 100, 101 | 179. For such persons say that many other men, who have been very affectionate to their relations and very fond of their children, have given up their sons; some in order that they might be sacrificed for their country to deliver it either from war, or from drought, or from much rain, or from disease and pestilence; and others to satisfy the demands of some habitual religious observances, even though there may be no real piety in them. |
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18. Philo of Alexandria, On The Eternity of The World, 19 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •sacrifice of isaac, as binding Found in books: Birnbaum and Dillon (2020) 3 | 19. and a very long time before him Moses, the lawgiver of the Jews, had said in his sacred volumes that the world was both created and indestructible, and the number of the books is five. The first of which he entitled Genesis, in which he begins in the following manner: "in the beginning God created the heaven and the earth; and the earth was invisible and without form." Then proceeding onwards he relates in the following verses, that days and nights, and seasons, and years, and the sun and moon, which showed the nature of the measurement of time, were created, which, having received an immortal portion in common with the whole heaven, continue for ever indestructible. |
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19. Philo of Alexandria, On The Confusion of Tongues, 180 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •sacrifice of isaac, as binding Found in books: Birnbaum and Dillon (2020) 309 | 180. And this may be enough to say in this manner; and it is right that this point also should be considered, namely that God is the cause only of what is good but is absolutely the cause of no evil whatever, since he himself is the most ancient of all existing things, and the most perfect of all goods; and it is most natural and becoming that he should do what is most akin to his own nature, that is to say, that the best of all beings should be the cause of all the best things, but that the punishments appointed for the wicked are inflicted by the means of his subordinate ministers. |
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20. Philo of Alexandria, On Flight And Finding, 132, 134-136, 45-47, 66, 133 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020) 311 | 133. Let us therefore consider what it is that he who is seeking doubts about, and what he who answers reveals, and in the third place what the thing is which was found. Now what the inquirer asks is something of this kind:--Behold the efficient cause, the fire; behold also the passive part, the material, the wood. Where is the third party, the thing to be effected? |
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21. Philo of Alexandria, That God Is Unchangeable, 4 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •sacrifice of isaac, as binding Found in books: Birnbaum and Dillon (2020) 309, 311 | 4. For the appropriate progeny of God are the perfect virtues, but that offspring which is akin to the wicked, is unregulated wickedness. But learn thou, if thou wilt, O my mind, not to bear children to thyself, after the example of that perfect man Abraham, who offered up to God "The beloved and only legitimate offspring of his soul,"2 the most conspicuous image of self-taught wisdom, by name Isaac; and who gave him up with all cheerfulness to be a necessary and fitting offering to God. "Having bound,"3 as the scripture says, this new kind of victim, either because he, having once tasted of the divine inspiration, did not condescend any longer to tread on any mortal truth, or because he saw that the creature was unstable and moveable, while he recognised the unhesitating firmness existing in the living God, on whom he is said to have believed.4 II. |
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22. Philo of Alexandria, Who Is The Heir, 116 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •binding of isaac Found in books: Niehoff (2011) 126 | 116. And is not nature the fountain, and root, and foundation of all arts and sciences, or any other name you please to give the oldest of principles, nature, upon which all speculations are built up? And if nature be not first laid as the foundation, everything is imperfect, and on this account some one seems to me to have said with great felicity:-- The first beginning is quite half the whole. XXIV. |
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| 23. Philo of Alexandria, Allegorical Interpretation, 3.177, 4.6 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •sacrifice of isaac, as binding •binding of isaac Found in books: Birnbaum and Dillon (2020) 309; Niehoff (2011) 99 |
24. Philo of Alexandria, On The Embassy To Gaius, 133-137, 132 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 67 | 132. But as the governor of the country, who by himself could, if he had chosen to do so, have put down the violence of the multitude in a single hour, pretended not to see what he did see, and not to hear what he did hear, but allowed the mob to carry on the war against our people without any restraint, and threw our former state of tranquillity into confusion, the populace being excited still more, proceeded onwards to still more shameless and more audacious designs and treachery, and, arraying very numerous companies, cut down some of the synagogues (and there are a great many in every section of the city), and some they razed to the very foundations, and into some they threw fire and burnt them, in their insane madness and frenzy, without caring for the neighbouring houses; for there is nothing more rapid than fire, when it lays hold of fuel. |
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25. Philo of Alexandria, On The Change of Names, 60 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •binding of isaac Found in books: Niehoff (2011) 126 | 60. for it is said in the scripture, "Thy name shall not be called Abram, but Abraham shall thy name be." Some, then, of those persons who are fond of disputes, and who are always eager to affix a stain upon what is irreproachable, on things as well as bodies, and who wage an implacable war against sacred things, while they calumniate everything which does not appear to preserve strict decorum in speech, being the symbols of nature which is always fond of being concealed, perverting it all so as to give it a worse appearance after a very accurate investigation, do especially find fault with the changes of names. |
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26. Philo of Alexandria, Against Flaccus, 44-70, 72-96, 71 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 67 | 71. and then when they were dead they raged no less against them with interminable hostility, and inflicted still heavier insults on their persons, dragging them, I had almost said, though all the alleys and lanes of the city, until the corpse, being lacerated in all its skin, and flesh, and muscles from the inequality and roughness of the ground, all the previously united portions of his composition being torn asunder and separated from one another, was actually torn to pieces. |
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27. Philo of Alexandria, On The Life of Moses, 1.1-1.2, 2.188 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •sacrifice of isaac, as binding Found in books: Birnbaum and Dillon (2020) 3 | 1.1. I have conceived the idea of writing the life of Moses, who, according to the account of some persons, was the lawgiver of the Jews, but according to others only an interpreter of the sacred laws, the greatest and most perfect man that ever lived, having a desire to make his character fully known to those who ought not to remain in ignorance respecting him, 1.2. for the glory of the laws which he left behind him has reached over the whole world, and has penetrated to the very furthest limits of the universe; and those who do really and truly understand him are not many, perhaps partly out of envy, or else from the disposition so common to many persons of resisting the commands which are delivered by lawgivers in different states, since the historians who have flourished among the Greeks have not chosen to think him worthy of mention, 2.188. I am not unaware then that all the things which are written in the sacred books are oracles delivered by him; and I will set forth what more peculiarly concerns him, when I have first mentioned this one point, namely, that of the sacred oracles some are represented as delivered in the person of God by his interpreter, the divine prophet, while others are put in the form of question and answer, and others are delivered by Moses in his own character as a divinely-prompted lawgiver possessed by divine inspiration. |
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28. Philo of Alexandria, On The Virtues, 198-225, 26, 34-79, 182 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Niehoff (2011) 126 | 182. for those who come over to this worship become at once prudent, and temperate, and modest, and gentle, and merciful, and humane, and venerable, and just, and magimous, and lovers of truth, and superior to all considerations of money or pleasure; just as, on the contrary, one may see that those who forsake the holy laws of God are intemperate, shameless, unjust, disreputable, weak-minded, quarrelsome, companions of falsehood and perjury, willing to sell their liberty for luxurious eating, for strong wine, for sweetmeats, and for beauty, for pleasures of the belly and of the parts below the belly; the miserable end of all which enjoyment is ruin to both body and soul. |
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29. Philo of Alexandria, On Dreams, 1.16, 1.64-1.67, 1.87, 1.168, 1.194-1.195 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •binding of isaac •sacrifice of isaac, as binding Found in books: Birnbaum and Dillon (2020) 309, 311; Niehoff (2011) 96 | 1.16. Accordingly, we find that the four elements in the world are the earth, and the water, and the air, and the heaven, of which, even if some are difficult to find, they are still not classed in the utterly undiscoverable portion. 1.64. I, indeed, am not a place, but I am in a place, and every existing being is so in a similar manner. So that which is surrounded differs from that which surrounds it; but the Deity, being surrounded by nothing, is necessarily itself its own place. And there is an evidence in support of my view of the matter in the following sacred oracle delivered with respect to Abraham: "He came unto the place of which the Lord God had told him: and having looked up with his eyes, he saw the place afar off." 1.65. Tell me, now, did he who had come to the place see it afar off? Or perhaps it is but an identical expression for two different things, one of which is the divine world, and the other, God, who existed before the world. 1.66. But he who was conducted by wisdom comes to the former place, having found that the main part and end of propitiation is the divine word, in which he who is fixed does not as yet attain to such a height as to penetrate to the essence of God, but sees him afar off; or, rather, I should say, he is not able even to behold him afar off, but he only discerns this fact, that God is at a distance from every creature, and that any comprehension of him is removed to a great distance from all human intellect. 1.67. Perhaps, however, the historian, by this allegorical form of expression, does not here mean by his expression, "place," the Cause of all things; but the idea which he intends to convey may be something of this sort; --he came to the place, and looking up with his eyes he saw the very place to which he had come, which was a very long way from the God who may not be named nor spoken of, and who is in every way incomprehensible. XII. 1.87. And in the fourth signification, what is meant by the sun is the God and ruler of the universe himself, as I have said already, by means of whom such offences as are irremediable, and which appear to be overshadowed and concealed, are revealed; for as all things are possible, so, likewise, all things are known to God. 1.168. For the eldest of them, Abraham, had instruction for his guide in the road which conducted him to virtue; as we shall show in another treatise to the best of our power. And Isaac, who is the middle one of the three, had a self-taught and self-instructed nature. And Jacob, the third, arrived at this point by industry and practice, in accordance with which were his labours of wrestling and contention. 1.194. In this manner, too, Moses is called up to the bush. For, the scripture says, "When he saw that he was turning aside to see, God called him out of the bush, and said, Moses, Moses: and he said, What is it, Lord?" And Abraham also, on the occasion of offering up his beloved and only son as a burnt-offering, when he was beginning to sacrifice him, and when he had given proof of his piety, was forbidden to destroy the self-taught race, Isaac by name, from among men; 1.195. for at the beginning of his account of this transaction, Moses says that "God did tempt Abraham, and said unto him, Abraham, Abraham; and he said, Behold, here am I. And he said unto him, Take now thy beloved son Isaac, whom thou lovest, and offer him up." And when he had brought the victim to the altar, then the angel of the Lord called him out of heaven, saying, "Abraham, Abraham," and he answered, "Behold, here am I. And he said, Lay not thy hand upon the child, and do nothing to Him." |
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| 30. Philo of Alexandria, On Sobriety, 50 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •sacrifice of isaac, as binding Found in books: Birnbaum and Dillon (2020) 3 |
31. Philo of Alexandria, On The Posterity of Cain, 127, 18-20, 17 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020) 311 | 17. On this account too, Abraham, when he had come unto the place which God had told him of, "On the third day, looking up, saw the place afar off." What kind of place? Was it the place to which he came? And how was it still afar off, if he had already come to it? |
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32. Philo of Alexandria, On The Migration of Abraham, 139-140, 154, 166-167 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020) 311 | 167. a most excellent equality of virtues, better than any rivalry, an equality of labour with a natural good condition of body, and an equality of art with self-instructed nature, so that both of them are able to carry off equal prizes of virtue; as if the arts of painting and statuary were not only able, as they are at present, to make representations devoid of motion or animation, but were able also to invest the objects which they paint or form with motion and life; for in that case the arts which were previously imitative of the works of nature would appear now to have become the natures themselves. XXXI. |
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33. Philo of Alexandria, On The Creation of The World, 12, 46 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020) 309 | 46. "Let them run over in their minds the first creation of the universe, when, before the sun or the moon existed, the earth brought forth all kinds of plants and all kinds of fruits: and seeing this in their minds let them hope that it will again also bring forth such, according to the appointment of the Father, when it shall seem good to him, without his having need of the aid of any of the sons of men beneath the heavens, to whom he has given powers, though not absolute ones." For as a charioteer holding the reigns or a helmsman with his hand upon the rudder, he guides everything as he pleases, in accordance with law and justice, needing no one else as his assistant; for all things are possible to God. XV. |
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34. New Testament, 1 Corinthians, 11.23-11.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •isaac, binding of (akedah) Found in books: Berglund Crostini and Kelhoffer (2022) 404| 11.23. ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν 11.24. Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων 11.25. Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. 11.26. ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ. | 11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme." 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me." 11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes. |
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35. New Testament, Hebrews, 6.1-6.2, 13.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022) 404| 6.1. Διὸ ἀφέντες τὸν τῆς ἀρχῆς τοῦ χριστοῦ λόγον ἐπὶ τὴν τελειότητα φερώμεθα, μὴ πάλιν θεμέλιον καταβαλλόμενοι μετανοίας ἀπὸ νεκρῶν ἔργων, καὶ πίστεως ἐπὶ θεόν, 6.2. βαπτισμῶν διδαχὴν ἐπιθέσεώς τε χειρῶν, ἀναστάσεως νεκρῶν καὶ κρίματος αἰωνίου. 13.15. διʼ αὐτοῦἀναφέρωμεν θυσίαν αἰνέσεωςδιὰ παντὸςτῷ θεῷ,τοῦτʼ ἔστινκαρπὸν χειλέωνὁμολογούντων τῷ ὀνόματι αὐτοῦ. | 6.1. Therefore leaving the doctrine of the first principles of Christ, let us press on to perfection -- not laying again a foundation of repentance from dead works, of faith toward God, 6.2. of the teaching of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. 13.15. Through him, then, let us offer up a sacrifice of praise to God continually, that is, the fruit of lips which make confession to his name. |
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36. New Testament, Romans, 12.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •isaac, binding of (akedah) Found in books: Berglund Crostini and Kelhoffer (2022) 404| 12.1. Παρακαλῶ οὖν ὑμᾶς, ἀδελφοί, διὰ τῶν οἰκτιρμῶν τοῦ θεοῦ παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν ἁγίαν τῷ θεῷ εὐάρεστον, τὴν λογικὴν λατρείαν ὑμῶν· | 12.1. Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. |
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37. Mishnah, Temurah, 5.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •akedah (binding of isaac), and the sacrificial cult •akedah (binding of isaac), legal vocabulary in •akedah (binding of isaac), transformation into normative text, through rabbinic exegesis Found in books: Kanarek (2014) 54, 56| 5.1. "כֵּיצַד מַעֲרִימִים עַל הַבְּכוֹר. מְבַכֶּרֶת שֶׁהָיְתָה מְעֻבֶּרֶת, אוֹמֵר, מַה שֶּׁבְּמֵעֶיהָ שֶׁל זוֹ, אִם זָכָר, עוֹלָה, יָלְדָה זָכָר, יִקְרַב עוֹלָה. וְאִם נְקֵבָה, זִבְחֵי שְׁלָמִים, יָלְדָה נְקֵבָה, תִּקְרַב שְׁלָמִים. אִם זָכָר עוֹלָה, אִם נְקֵבָה זִבְחֵי שְׁלָמִים, יָלְדָה זָכָר וּנְקֵבָה, הַזָּכָר יִקְרַב עוֹלָה, וְהַנְּקֵבָה תִּקְרַב שְׁלָמִים: \n", | 5.1. "How can we act deceptively with regard to the first-born?He says in respect of a pregt animal which was giving birth for the first time: if what is in the inside of this [animal] is a male, let it be an olah. If it then gave birth to a male, it is offered as an olah. [If he said:] if it is a female, let it be a shelamim, then if it gave birth to a female, it is offered as a shelamim. [If he said:] if it is a male, let it be an olah, and if a female [let it be] a shelamim, then if it gave birth to a male and a female, the male is offered as an olah and the female is offered as a shelamim.", |
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38. New Testament, Mark, 14.22-14.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •isaac, binding of (akedah) Found in books: Berglund Crostini and Kelhoffer (2022) 404| 14.22. Καὶ ἐσθιόντων αὐτῶν λαβὼν ἄρτον εὐλογήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς καὶ εἶπεν Λάβετε, τοῦτό ἐστιν τὸ σῶμά μου. 14.23. καὶ λαβὼν ποτήριον εὐχαριστήσας ἔδωκεν αὐτοῖς, καὶ ἔπιον ἐξ αὐτοῦ πάντες. 14.24. καὶ εἶπεν αὐτοῖς Τοῦτό ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ ἐκχυννόμενον ὑπὲρ πολλῶν· | 14.22. As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body." 14.23. He took the cup, and when he had given thanks, he gave to them. They all drank of it. 14.24. He said to them, "This is my blood of the new covet, which is poured out for many. |
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39. New Testament, Matthew, 26.26-26.28 (1st cent. CE - 1st cent. CE) Tagged with subjects: •isaac, binding of (akedah) Found in books: Berglund Crostini and Kelhoffer (2022) 404| 26.26. Ἐσθιόντων δὲ αὐτῶν λαβὼν ὁ Ἰησοῦς ἄρτον καὶ εὐλογήσας ἔκλασεν καὶ δοὺς τοῖς μαθηταῖς εἶπεν Λάβετε φάγετε, τοῦτό ἐστιν τὸ σῶμά μου. 26.27. καὶ λαβὼν ποτήριον [καὶ] εὐχαριστήσας ἔδωκεν αὐτοῖς λέγων 26.28. Πίετε ἐξ αὐτοῦ πάντες, τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν· | 26.26. As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, "Take, eat; this is my body." 26.27. He took the cup, gave thanks, and gave to them, saying, "All of you drink it, 26.28. for this is my blood of the new covet, which is poured out for many for the remission of sins. |
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40. Anon., Didache, 9-10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022) 404 | 10. But after you are filled, thus give thanks: We thank You, holy Father, for Your holy name which You caused to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory forever. You, Master almighty, created all things for Your name's sake; You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant. Before all things we thank You that You are mighty; to You be the glory forever. Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Yours is the power and the glory forever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen. But permit the prophets to make Thanksgiving as much as they desire. |
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41. New Testament, Luke, 22.19-22.20, 24.13-24.35 (1st cent. CE - 1st cent. CE) Tagged with subjects: •isaac, binding of (akedah) Found in books: Berglund Crostini and Kelhoffer (2022) 404| 22.19. καὶ λαβὼν ἄρτον εὐχαριστήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς λέγων Τοῦτό ἐστιν τὸ σῶμά μου ⟦τὸ ὑπὲρ ὑμῶν διδόμενον· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. 22.20. καὶ τὸ ποτήριον ὡσαύτως μετὰ τὸ δειπνῆσαι, λέγων Τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου, τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον⟧. 24.13. Καὶ ἰδοὺ δύο ἐξ αὐτῶν ἐν αὐτῇ τῇ ἡμέρᾳ ἦσαν πορευόμενοι εἰς κώμην ἀπέχουσαν σταδίους ἑξήκοντα ἀπὸ Ἰερουσαλήμ, ᾗ ὄνομα Ἐμμαούς, 24.14. καὶ αὐτοὶ ὡμίλουν πρὸς ἀλλήλους περὶ πάντων τῶν συμβεβηκότων τούτων. 24.15. καὶ ἐγένετο ἐν τῷ ὁμιλεῖν αὐτοὺς καὶ συνζητεῖν [καὶ] αὐτὸς Ἰησοῦς ἐγγίσας συνεπορεύετο αὐτοῖς, 24.16. οἱ δὲ ὀφθαλμοὶ αὐτῶν ἐκρατοῦντο τοῦ μὴ ἐπιγνῶναι αὐτόν. 24.17. εἶπεν δὲ πρὸς αὐτούς Τίνες οἱ λόγοι οὗτοι οὓς ἀντιβάλλετε πρὸς ἀλλήλους περιπατοῦντες; καὶ ἐστάθησαν σκυθρωποί. 24.18. ἀποκριθεὶς δὲ εἷς ὀνόματι Κλεόπας εἶπεν πρὸς αὐτόν Σὺ μόνος παροικεῖς Ἰερουσαλὴμ καὶ οὐκ ἔγνως τὰ γενόμενα ἐν αὐτῇ ἐν ταῖς ἡμέραις ταύταις; 24.19. καὶ εἶπεν αὐτοῖς Ποῖα; οἱ δὲ εἶπαν αὐτῷ Τὰ περὶ Ἰησοῦ τοῦ Ναζαρηνοῦ, ὃς ἐγένετο ἀνὴρ προφήτης δυνατὸς ἐν ἔργῳ καὶ λόγῳ ἐναντίον τοῦ θεοῦ καὶ παντὸς τοῦ λαοῦ, 24.20. ὅπως τε παρέδωκαν αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ ἄρχοντες ἡμῶν εἰς κρίμα θανάτου καὶ ἐσταύρωσαν αὐτόν. 24.21. ἡμεῖς δὲ ἠλπίζομεν ὅτι αὐτός ἐστιν ὁ μέλλων λυτροῦσθαι τὸν Ἰσραήλ· ἀλλά γε καὶ σὺν πᾶσιν τούτοις τρίτην ταύτην ἡμέραν ἄγει ἀφʼ οὗ ταῦτα ἐγένετο. 24.22. ἀλλὰ καὶ γυναῖκές τινες ἐξ ἡμῶν ἐξέστησαν ἡμᾶς, γενόμεναι ὀρθριναὶ ἐπὶ τὸ μνημεῖον 24.23. καὶ μὴ εὑροῦσαι τὸ σῶμα αὐτοῦ ἦλθαν λέγουσαι καὶ ὀπτασίαν ἀγγέλων ἑωρακέναι, οἳ λέγουσιν αὐτὸν ζῇν. 24.24. καὶ ἀπῆλθάν τινες τῶν σὺν ἡμῖν ἐπὶ τὸ μνημεῖον, καὶ εὗρον οὕτως καθὼς αἱ γυναῖκες εἶπον, αὐτὸν δὲ οὐκ εἶδον. 24.25. καὶ αὐτὸς εἶπεν πρὸς αὐτούς Ὦ ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ τοῦ πιστεύειν ἐπὶ πᾶσιν οἷς ἐλάλησαν οἱ προφῆται· 24.26. οὐχὶ ταῦτα ἔδει παθεῖν τὸν χριστὸν καὶ εἰσελθεῖν εἰς τὴν δόξαν αὐτοῦ; 24.27. καὶ ἀρξάμενος ἀπὸ Μωυσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ. 24.28. Καὶ ἤγγισαν εἰς τὴν κώμην οὗ ἐπορεύοντο, καὶ αὐτὸς προσεποιήσατο πορρώτερον πορεύεσθαι. 24.29. καὶ παρεβιάσαντο αὐτὸν λέγοντες Μεῖνον μεθʼ ἡμῶν, ὅτι πρὸς ἑσπέραν ἐστὶν καὶ κέκλικεν ἤδη ἡ ἡμέρα. καὶ εἰσῆλθεν τοῦ μεῖναι σὺν αὐτοῖς. 24.30. Καὶ ἐγένετο ἐν τῷ κατακλιθῆναι αὐτὸν μετʼ αὐτῶν λαβὼν τὸν ἄρτον εὐλόγησεν καὶ κλάσας ἐπεδίδου αὐτοῖς· 24.31. αὐτῶν δὲ διηνοίχθησαν οἱ ὀφθαλμοὶ καὶ ἐπέγνωσαν αὐτόν· καὶ αὐτὸς ἄφαντος ἐγένετο ἀπʼ αὐτῶν. 24.32. καὶ εἶπαν πρὸς ἀλλήλους Οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν ὡς ἐλάλει ἡμῖν ἐν τῇ ὁδῷ, ὡς διήνοιγεν ἡμῖν τὰς γραφάς; 24.33. Καὶ ἀναστάντες αὐτῇ τῇ ὥρᾳ ὑπέστρεψαν εἰς Ἰερουσαλήμ, καὶ εὗρον ἠθροισμένους τοὺς ἕνδεκα καὶ τοὺς σὺν αὐτοῖς, 24.34. λέγοντας ὅτι ὄντως ἠγέρθη ὁ κύριος καὶ ὤφθη Σίμωνι. 24.35. καὶ αὐτοὶ ἐξηγοῦντο τὰ ἐν τῇ ὁδῷ καὶ ὡς ἐγνώσθη αὐτοῖς ἐν τῇ κλάσει τοῦ ἄρτου. | 22.19. He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me." 22.20. Likewise, he took the cup after supper, saying, "This cup is the new covet in my blood, which is poured out for you. 24.13. Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.14. They talked with each other about all of these things which had happened. 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.16. But their eyes were kept from recognizing him. 24.17. He said to them, "What are you talking about as you walk, and are sad?" 24.18. One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days?" 24.19. He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.20. and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 24.22. Also, certain women of our company amazed us, having arrived early at the tomb; 24.23. and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. 24.24. Some of us went to the tomb, and found it just like the women had said, but they didn't see him." 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory?" 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.28. They drew near to the village, where they were going, and he acted like he would go further. 24.29. They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. 24.30. It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them. 24.31. Their eyes were opened, and they recognized him, and he vanished out of their sight. 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us?" 24.33. Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them, 24.34. saying, "The Lord is risen indeed, and has appeared to Simon!" 24.35. They related the things that happened along the way, and how he was recognized by them in the breaking of the bread. |
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42. Mishnah, Zevahim, 5.4, 14.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akedah (binding of isaac), and the sacrificial cult •akedah (binding of isaac), legal vocabulary in Found in books: Kanarek (2014) 56| 5.4. "הָעוֹלָה, קָדְשֵׁי קָדָשִׁים, שְׁחִיטָתָהּ בַּצָּפוֹן, וְקִבּוּל דָּמָהּ בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָהּ טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, וּטְעוּנָה הֶפְשֵׁט וְנִתּוּחַ וְכָלִיל לָאִשִּׁים: \n", 14.4. "עַד שֶׁלֹּא הוּקַם הַמִּשְׁכָּן, הָיוּ הַבָּמוֹת מֻתָּרוֹת, וַעֲבוֹדָה בַּבְּכוֹרוֹת. מִשֶּׁהוּקַם הַמִּשְׁכָּן, נֶאֶסְרוּ הַבָּמוֹת, וַעֲבוֹדָה בַּכֹּהֲנִים. קָדְשֵׁי קָדָשִׁים, נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים. קָדָשִׁים קַלִּים, בְּכָל מַחֲנֵה יִשְׂרָאֵל: \n", | 5.4. "The olah is a most holy sacrifice. It is slaughtered in the north, and its blood is received in a ministering vessel in the north; and its blood requires two applications, which are four. It had to be flayed, dismembered, and completely consumed by the fire.", 14.4. "Before the Tabernacle was set up bamot (local altars) were permitted and the service was performed by the firstborn. After the Tabernacle was set up bamot were forbidden and the service was performed by priests. Most holy sacrifices were [then] eaten within the curtains, and lesser sacrifices [were eaten] anywhere in the camp of the Israelites.", |
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| 43. Ps.-Philo, Biblical Antiquities, 32.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sacrifice of isaac, as binding Found in books: Birnbaum and Dillon (2020) 309 |
44. Mishnah, Hulin, 1.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akedah (binding of isaac), and ritual slaughter (shehitah) Found in books: Kanarek (2014) 39, 42, 43| 1.2. "הַשּׁוֹחֵט בְּמַגַּל יָד, בְּצוֹר, וּבְקָנֶה, שְׁחִיטָתוֹ כְשֵׁרָה. הַכֹּל שׁוֹחֲטִין וּלְעוֹלָם שׁוֹחֲטִין, וּבַכֹּל שׁוֹחֲטִין, חוּץ מִמַּגַּל קָצִיר, וְהַמְּגֵרָה, וְהַשִּׁנַּיִם, וְהַצִּפֹּרֶן, מִפְּנֵי שֶׁהֵן חוֹנְקִין. הַשּׁוֹחֵט בְּמַגַּל קָצִיר בְּדֶרֶךְ הֲלִיכָתָהּ, בֵּית שַׁמַּאי פּוֹסְלִין, וּבֵית הִלֵּל מַכְשִׁירִין. וְאִם הֶחֱלִיקוּ שִׁנֶּיהָ, הֲרֵי הִיא כְסַכִּין: \n", | 1.2. "If one slaughtered with [the smooth edge of] a hand sickle, with a flint or with a reed, the slaughtering is valid. All may slaughter; at all times one may slaughter; and with any implement one may slaughter, except a scythe, a saw, teeth or a finger nail, since these strangle. One who slaughtered with a scythe, moving it forward only: Bet Shammai declare it invalid, But Bet Hillel declare it valid. If the teeth of the scythe were filed away it is regarded as an ordinary knife.", |
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45. Anon., Epistle of Barnabas, 7.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •isaac, binding of (akedah) Found in books: Berglund Crostini and Kelhoffer (2022) 404 | 7.3. But moreover when crucified He had vinegar and gall given Him to drink. Hear how on this matter the priests of the temple have revealed. Seeing that there is a commandment in scripture, Whatsoever shall not observe the fast shall surely die, the Lord commanded, because He was in His own person about to offer the vessel of His Spirit a sacrifice for our sins, that the type also which was given in Isaac who was offered upon the alter should be fulfilled. |
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46. Mishnah, Tamid, 4.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akedah (binding of isaac), and human sacrifice •akedah (binding of isaac), and ritual slaughter (shehitah) •akedah (binding of isaac), and the passover sacrifice •akedah (binding of isaac), and the sacrificial cult •akedah (binding of isaac), legal vocabulary in •akedah (binding of isaac), transformation into normative text, through rabbinic exegesis Found in books: Kanarek (2014) 49, 50, 58| 4.1. "לֹא הָיוּ כוֹפְתִין אֶת הַטָּלֶה, אֶלָּא מְעַקְּדִין אוֹתוֹ. מִי שֶׁזָּכוּ בָאֵבָרִים, אוֹחֲזִים בּוֹ. וְכָךְ הָיְתָה עֲקֵדָתוֹ, רֹאשׁוֹ לַדָּרוֹם וּפָנָיו לַמַּעֲרָב. הַשּׁוֹחֵט, עוֹמֵד בַּמִּזְרָח וּפָנָיו לַמַּעֲרָב. שֶׁל שַׁחַר הָיָה נִשְׁחָט עַל קֶרֶן צְפוֹנִית מַעֲרָבִית, עַל טַבַּעַת שְׁנִיָּה. שֶׁל בֵּין הָעַרְבַּיִם הָיָה נִשְׁחָט עַל קֶרֶן מִזְרָחִית צְפוֹנִית, עַל טַבַּעַת שְׁנִיָּה. שָׁחַט הַשּׁוֹחֵט, וְקִבֵּל הַמְקַבֵּל. בָּא לוֹ לְקֶרֶן מִזְרָחִית צְפוֹנִית, וְנוֹתֵן מִזְרָחָה צָפוֹנָה. מַעֲרָבִית דְּרוֹמִית, וְנוֹתֵן מַעֲרָבָה דָרוֹמָה. שְׁיָרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד דְּרוֹמִית: \n", | 4.1. "They would not tie up the lamb but rather they would string its legs together. Those who merited [to bring up] the limbs took hold of it. Thus it was strung up: its head was to the south while its face was turned to the west. The slaughterer stood to the east of it, facing the west. The morning tamid was killed by the north-western corner of the altar at the second ring. The evening tamid was killed by the north-eastern corner at the second ring. While one slaughtered another received the blood. He then proceeded to the north-eastern corner and cast the blood on the eastern and northern sides; he then proceeded to the southwestern corner and cast the blood on the western and southern sides. The remt of the blood he poured out at the southern base of the altar.", |
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47. Josephus Flavius, Jewish Antiquities, 1.14, 1.227, 1.232-1.233, 19.292-19.296, 19.300-19.311, 20.173-20.178, 20.182-20.184 (1st cent. CE - 1st cent. CE) Tagged with subjects: •binding of isaac •sacrifice of isaac, as binding •aqedah (binding of isaac) Found in books: Birnbaum and Dillon (2020) 309; Levine (2005) 67, 68; Niehoff (2011) 101, 110 | 1.14. Upon the whole, a man that will peruse this history, may principally learn from it, that all events succeed well, even to an incredible degree, and the reward of felicity is proposed by God; but then it is to those that follow his will, and do not venture to break his excellent laws: and that so far as men any way apostatize from the accurate observation of them, what was practicable before becomes impracticable; and whatsoever they set about as a good thing is converted into an incurable calamity. 1.227. Now they had brought with them every thing necessary for a sacrifice, excepting the animal that was to be offered only. Now Isaac was twenty-five years old. And as he was building the altar, he asked his father what he was about to offer, since there was no animal there for an oblation:—to which it was answered, “That God would provide himself an oblation, he being able to make a plentiful provision for men out of what they have not, and to deprive others of what they already have, when they put too much trust therein; that therefore, if God pleased to be present and propitious at this sacrifice, he would provide himself an oblation.” 1.232. 4. Now Isaac was of such a generous disposition as became the son of such a father, and was pleased with this discourse; and said, “That he was not worthy to be born at first, if he should reject the determination of God and of his father, and should not resign himself up readily to both their pleasures; since it would have been unjust if he had not obeyed, even if his father alone had so resolved.” So he went immediately to the altar to be sacrificed. 1.233. And the deed had been done if God had not opposed it; for he called loudly to Abraham by his name, and forbade him to slay his son; and said, “It was not out of a desire of human blood that he was commanded to slay his son, nor was he willing that he should be taken away from him whom he had made his father, but to try the temper of his mind, whether he would be obedient to such a command. 19.292. 1. Now Claudius Caesar, by these decrees of his which were sent to Alexandria, and to all the habitable earth, made known what opinion he had of the Jews. So he soon sent Agrippa away to take his kingdom, now he was advanced to a more illustrious dignity than before, and sent letters to the presidents and procurators of the provinces that they should treat him very kindly. 19.293. Accordingly, he returned in haste, as was likely he would, now he returned in much greater prosperity than he had before. He also came to Jerusalem, and offered all the sacrifices that belonged to him, and omitted nothing which the law required; 19.294. on which account he ordained that many of the Nazarites should have their heads shorn. And for the golden chain which had been given him by Caius, of equal weight with that iron chain wherewith his royal hands had been bound, he hung it up within the limits of the temple, over the treasury, that it might be a memorial of the severe fate he had lain under, and a testimony of his change for the better; that it might be a demonstration how the greatest prosperity may have a fall, and that God sometimes raises up what is fallen down: 19.295. for this chain thus dedicated afforded a document to all men, that king Agrippa had been once bound in a chain for a small cause, but recovered his former dignity again; and a little while afterward got out of his bonds, and was advanced to be a more illustrious king than he was before. 19.296. Whence men may understand that all that partake of human nature, how great soever they are, may fall; and that those that fall may gain their former illustrious dignity again. 19.300. But after a very little while the young men of Doris, preferring a rash attempt before piety, and being naturally bold and insolent, carried a statue of Caesar into a synagogue of the Jews, and erected it there. 19.301. This procedure of theirs greatly provoked Agrippa; for it plainly tended to the dissolution of the laws of his country. So he came without delay to Publius Petronius, who was then president of Syria, and accused the people of Doris. 19.302. Nor did he less resent what was done than did Agrippa; for he judged it a piece of impiety to transgress the laws that regulate the actions of men. So he wrote the following letter to the people of Doris in an angry strain: 19.303. “Publius Petronius, the president under Tiberius Claudius Caesar Augustus Germanicus, to the magistrates of Doris, ordains as follows: 19.304. Since some of you have had the boldness, or madness rather, after the edict of Claudius Caesar Augustus Germanicus was published, for permitting the Jews to observe the laws of their country, not to obey the same, 19.305. but have acted in entire opposition thereto, as forbidding the Jews to assemble together in the synagogue, by removing Caesar’s statue, and setting it up therein, and thereby have offended not only the Jews, but the emperor himself, whose statue is more commodiously placed in his own temple than in a foreign one, where is the place of assembling together; while it is but a part of natural justice, that every one should have the power over the place belonging peculiarly to themselves, according to the determination of Caesar,— 19.306. to say nothing of my own determination, which it would be ridiculous to mention after the emperor’s edict, which gives the Jews leave to make use of their own customs, as also gives order that they enjoy equally the rights of citizens with the Greeks themselves,— 19.307. I therefore ordain that Proculus Vitellius, the centurion, bring those men to me, who, contrary to Augustus’s edict, have been so insolent as to do this thing, at which those very men, who appear to be of principal reputation among them, have an indignation also, and allege for themselves, that it was not done with their consent, but by the violence of the multitude, that they may give an account of what hath been done. 19.308. I also exhort the principal magistrates among them, unless they have a mind to have this action esteemed to be done with their consent, to inform the centurion of those that were guilty of it, and take care that no handle be hence taken for raising a sedition or quarrel among them; which those seem to me to hunt after who encourage such doings; 19.309. while both I myself, and king Agrippa, for whom I have the highest honor, have nothing more under our care, than that the nation of the Jews may have no occasion given them of getting together, under the pretense of avenging themselves, and become tumultuous. 19.310. And that it may be more publicly known what Augustus hath resolved about this whole matter, I have subjoined those edicts which he hath lately caused to be published at Alexandria, and which, although they may be well known to all, yet did king Agrippa, for whom I have the highest honor, read them at that time before my tribunal, and pleaded that the Jews ought not to be deprived of those rights which Augustus hath granted them. 19.311. I therefore charge you, that you do not, for the time to come, seek for any occasion of sedition or disturbance, but that every one be allowed to follow their own religious customs.” 20.173. 7. And now it was that a great sedition arose between the Jews that inhabited Caesarea, and the Syrians who dwelt there also, concerning their equal right to the privileges belonging to citizens; for the Jews claimed the pre-eminence, because Herod their king was the builder of Caesarea, and because he was by birth a Jew. Now the Syrians did not deny what was alleged about Herod; but they said that Caesarea was formerly called Strato’s Tower, and that then there was not one Jewish inhabitant. 20.174. When the presidents of that country heard of these disorders, they caught the authors of them on both sides, and tormented them with stripes, and by that means put a stop to the disturbance for a time. 20.175. But the Jewish citizens depending on their wealth, and on that account despising the Syrians, reproached them again, and hoped to provoke them by such reproaches. 20.176. However, the Syrians, though they were inferior in wealth, yet valuing themselves highly on this account, that the greatest part of the Roman soldiers that were there were either of Caesarea or Sebaste, they also for some time used reproachful language to the Jews also; and thus it was, till at length they came to throwing stones at one another, and several were wounded, and fell on both sides, though still the Jews were the conquerors. 20.177. But when Felix saw that this quarrel was become a kind of war, he came upon them on the sudden, and desired the Jews to desist; and when they refused so to do, he armed his soldiers, and sent them out upon them, and slew many of them, and took more of them alive, and permitted his soldiers to plunder some of the houses of the citizens, which were full of riches. 20.178. Now those Jews that were more moderate, and of principal dignity among them, were afraid of themselves, and desired of Felix that he would sound a retreat to his soldiers, and spare them for the future, and afford them room for repentance for what they had done; and Felix was prevailed upon to do so. 20.182. 9. Now when Porcius Festus was sent as successor to Felix by Nero, the principal of the Jewish inhabitants of Caesarea went up to Rome to accuse Felix; and he had certainly been brought to punishment, unless Nero had yielded to the importunate solicitations of his brother Pallas, who was at that time had in the greatest honor by him. 20.183. Two of the principal Syrians in Caesarea persuaded Burrhus, who was Nero’s tutor, and secretary for his Greek epistles, by giving him a great sum of money, to disannul that equality of the Jewish privileges of citizens which they hitherto enjoyed. 20.184. So Burrhus, by his solicitations, obtained leave of the emperor that an epistle should be written to that purpose. This epistle became the occasion of the following miseries that befell our nation; for when the Jews of Caesarea were informed of the contents of this epistle to the Syrians, they were more disorderly than before, till a war was kindled. |
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48. Josephus Flavius, Jewish War, 2.266-2.270, 2.284-2.292, 7.351-7.357 (1st cent. CE - 1st cent. CE) Tagged with subjects: •aqedah (binding of isaac) •binding of isaac Found in books: Levine (2005) 68; Niehoff (2011) 108 | 2.266. 7. There was also another disturbance at Caesarea:—those Jews who were mixed with the Syrians that lived there, raising a tumult against them. The Jews pretended that the city was theirs, and said that he who built it was a Jew, meaning king Herod. The Syrians confessed also that its builder was a Jew; but they still said, however, that the city was a Grecian city; for that he who set up statues and temples in it could not design it for Jews. 2.267. On which account both parties had a contest with one another; and this contest increased so much, that it came at last to arms, and the bolder sort of them marched out to fight; for the elders of the Jews were not able to put a stop to their own people that were disposed to be tumultuous, and the Greeks thought it a shame for them to be overcome by the Jews. 2.268. Now these Jews exceeded the others in riches and strength of body; but the Grecian part had the advantage of assistance from the soldiery; for the greatest part of the Roman garrison was raised out of Syria; and being thus related to the Syrian part, they were ready to assist it. 2.269. However, the governors of the city were concerned to keep all quiet, and whenever they caught those that were most for fighting on either side, they punished them with stripes and bonds. Yet did not the sufferings of those that were caught affright the remainder, or make them desist; but they were still more and more exasperated, and deeper engaged in the sedition. 2.270. And as Felix came once into the marketplace, and commanded the Jews, when they had beaten the Syrians, to go their ways, and threatened them if they would not, and they would not obey him, he sent his soldiers out upon them, and slew a great many of them, upon which it fell out that what they had was plundered. And as the sedition still continued, he chose out the most eminent men on both sides as ambassadors to Nero, to argue about their several privileges. 2.284. 4. Now at this time it happened that the Grecians at Caesarea had been too hard for the Jews, and had obtained of Nero the government of the city, and had brought the judicial determination: at the same time began the war, in the twelfth year of the reign of Nero, and the seventeenth of the reign of Agrippa, in the month of Artemisius [Jyar]. 2.285. Now the occasion of this war was by no means proportionable to those heavy calamities which it brought upon us. For the Jews that dwelt at Caesarea had a synagogue near the place, whose owner was a certain Cesarean Greek: the Jews had endeavored frequently to have purchased the possession of the place, and had offered many times its value for its price; 2.286. but as the owner overlooked their offers, so did he raise other buildings upon the place, in way of affront to them, and made workingshops of them, and left them but a narrow passage, and such as was very troublesome for them to go along to their synagogue. Whereupon the warmer part of the Jewish youth went hastily to the workmen, and forbade them to build there; 2.287. but as Florus would not permit them to use force, the great men of the Jews, with John the publican, being in the utmost distress what to do, persuaded Florus, with the offer of eight talents, to hinder the work. 2.288. He then, being intent upon nothing but getting money, promised he would do for them all they desired of him, and then went away from Caesarea to Sebaste, and left the sedition to take its full course, as if he had sold a license to the Jews to fight it out. 2.289. 5. Now on the next day, which was the seventh day of the week, when the Jews were crowding apace to their synagogue, a certain man of Caesarea, of a seditious temper, got an earthen vessel, and set it with the bottom upward, at the entrance of that synagogue, and sacrificed birds. This thing provoked the Jews to an incurable degree, because their laws were affronted, and the place was polluted. 2.290. Whereupon the sober and moderate part of the Jews thought it proper to have recourse to their governors again, while the seditious part, and such as were in the fervor of their youth, were vehemently inflamed to fight. The seditious also among [the Gentiles of] Caesarea stood ready for the same purpose; for they had, by agreement, sent the man to sacrifice beforehand [as ready to support him] so that it soon came to blows. 2.291. Hereupon Jucundus, the master of the horse, who was ordered to prevent the fight, came thither, and took away the earthen vessel, and endeavored to put a stop to the sedition; but when he was overcome by the violence of the people of Caesarea, the Jews caught up their books of the law, and retired to Narbata, which was a place to them belonging, distant from Caesarea sixty furlongs. 2.292. But John, and twelve of the principal men with him, went to Florus, to Sebaste, and made a lamentable complaint of their case, and besought him to help them; and with all possible decency, put him in mind of the eight talents they had given him; but he had the men seized upon and put in prison, and accused them for carrying the books of the law out of Caesarea. 7.351. We, therefore, who have been brought up in a discipline of our own, ought to become an example to others of our readiness to die; yet if we dostand in need of foreigners to support us in this matter, let us regard those Indians who profess the exercise of philosophy; 7.352. for these good men do but unwillingly undergo the time of life, and look upon it as a necessary servitude, 7.353. and make haste to let their souls loose from their bodies; nay, when no misfortune presses them to it, nor drives them upon it, these have such a desire of a life of immortality, that they tell other men beforehand that they are about to depart; and nobody hinders them, but everyone thinks them happy men, and gives them letters to be carried to their familiar friends [that are dead]; 7.354. o firmly and certainly do they believe that souls converse with one another [in the other world]. 7.355. So when these men have heard all such commands that were to be given them, they deliver their body to the fire; and, in order to their getting their soul a separation from the body in the greatest purity, they die in the midst of hymns of commendations made to them; 7.356. for their dearest friends conduct them to their death more readily than do any of the rest of mankind conduct their fellow-citizens when they are going a very long journey, who at the same time weep on their own account, but look upon the others as happy persons, as so soon to be made partakers of the immortal order of beings. 7.357. Are not we, therefore, ashamed to have lower notions than the Indians? and by our own cowardice to lay a base reproach upon the laws of our country, which are so much desired and imitated by all mankind? |
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49. Josephus Flavius, Against Apion, 1.279 (1st cent. CE - 1st cent. CE) Tagged with subjects: •aqedah (binding of isaac) Found in books: Levine (2005) 68 | 1.279. 31. It now remains that I debate with Manetho about Moses. Now the Egyptians acknowledge him to have been a wonderful, and a divine person; nay they would willingly lay claim to him themselves, though after a most abusive and incredible manner; and pretend that he was of Heliopolis, and one of the priests of that place, and was ejected out of it among the rest, on account of his leprosy; |
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| 50. Justin, Dialogue With Trypho, 15.2, 19.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •binding of isaac Found in books: Niehoff (2011) 110 |
| 51. Palestinian Talmud, Avodah Zarah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 52. Anon., Sifre Deuteronomy, 32 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •akedah (binding of isaac), and the sacrificial cult •akedah (binding of isaac), transformation into normative text, through rabbinic exegesis Found in books: Kanarek (2014) 53 |
| 53. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Kanarek (2014) 51 |
54. Anon., Genesis Rabba, 56.1, 56.6, 56.9, 64.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •akedah (binding of isaac), transformation into normative text, through rabbinic exegesis •akedah (binding of isaac), and human sacrifice •akedah (binding of isaac), and ritual slaughter (shehitah) •akedah (binding of isaac), and the sacrificial cult •akedah (binding of isaac), as an etiological narrative •akedah (binding of isaac), legal vocabulary in •akedah (binding of isaac), reenactment of Found in books: Kanarek (2014) 32, 33, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 54, 56, 57, 58, 60, 65, 66| 56.1. בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָֹּׂא אַבְרָהָם אֶת עֵינָיו (בראשית כב, ד), כְּתִיב (הושע ו, ב): יְחַיֵּנוּ מִיֹּמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקִמֵנוּ וְנִחְיֶה לְפָנָיו, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל שְׁבָטִים, כְּתִיב (בראשית מב, יח): וַיֹּאמֶר אֲלֵהֶם יוֹסֵף בַּיּוֹם הַשְּׁלִישִׁי, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל מְרַגְלִים, שֶׁנֶּאֱמַר (יהושע ב, טז): וְנַחְבֵּתֶם שָׁמָּה שְׁלשֶׁת יָמִים, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל מַתַּן תּוֹרָה, שֶׁנֶּאֱמַר (שמות יט, טז): וַיְהִי בַיּוֹם הַשְּׁלִישִׁי, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל יוֹנָה, דִּכְתִיב (יונה ב, א): וַיְהִי יוֹנָה בִּמְעֵי הַדָּגָה שְׁלשָׁה יָמִים וּשְׁלשָׁה לֵילוֹת, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל עוֹלֵי גוֹלָה, דִּכְתִיב (עזרא ח, לב): וַנֵּשֶׁב שָׁם יָמִים שְׁלשָׁה, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל תְּחִיַּת הַמֵּתִים, דִּכְתִיב: יְחַיֵּנוּ מִיֹּמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקִמֵנוּ, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל אֶסְתֵּר, (אסתר ה, א): וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי וַתִּלְבַּשׁ אֶסְתֵּר מַלְכוּת, לָבְשָׁה מַלְכוּת בֵּית אָבִיהָ. בְּאֵיזֶה זְכוּת, רַבָּנָן וְרַבִּי לֵוִי, רַבָּנָן אָמְרֵי בִּזְכוּת יוֹם הַשְּׁלִישִׁי שֶׁל מַתַּן תּוֹרָה, שֶׁנֶּאֱמַר: וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר. וְרַבִּי לֵוִי אָמַר בִּזְכוּת שֶׁל יוֹם שְׁלִישִׁי שֶׁל אַבְרָהָם אָבִינוּ, שֶׁנֶּאֱמַר: בַּיּוֹם הַשְּׁלִישִׁי. וַיַּרְא אֶת הַמָּקוֹם מֵרָחֹק, מָה רָאָה רָאָה עָנָן קָשׁוּר בָּהָר, אָמַר דּוֹמֶה שֶׁאוֹתוֹ מָקוֹם שֶׁאָמַר לִי הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַקְרִיב אֶת בְּנִי שָׁם. 56.1. וַיִּקְרָא אַבְרָהָם שֵׁם הַמָּקוֹם הַהוּא ה' יִרְאֶה (בראשית כב, יד), רַבִּי יוֹחָנָן אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים בְּשָׁעָה שֶׁאָמַרְתָּ לִי (בראשית כב, ב): קַח נָא אֶת בִּנְךָ אֶת יְחִידְךָ, הָיָה לִי מַה לְּהָשִׁיב, אֶתְמוֹל אָמַרְתָּ (בראשית כא, כב): כִּי בְיִצְחָק וגו', וְעַכְשָׁו קַח נָא אֶת בִּנְךָ וגו' וְחַס וְשָׁלוֹם לֹא עָשִׂיתִי כֵן אֶלָּא כָּבַשְׁתִּי רַחֲמַי לַעֲשׂוֹת רְצוֹנְךָ, יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהֵינוּ בְּשָׁעָה שֶׁיִּהְיוּ בָּנָיו שֶׁל יִצְחָק בָּאִים לִידֵי עֲבֵרוֹת וּמַעֲשִׂים רָעִים תְּהֵא נִזְכַּר לָהֶם אוֹתָהּ הָעֲקֵדָה וְתִתְמַלֵּא עֲלֵיהֶם רַחֲמִים. אַבְרָהָם קָרָא אוֹתוֹ יִרְאֶה, שֶׁנֶּאֱמַר: וַיִּקְרָא אַבְרָהָם שֵׁם הַמָּקוֹם הַהוּא ה' יִרְאֶה. שֵׁם קָרָא אוֹתוֹ שָׁלֵם, שֶׁנֶּאֱמַר (בראשית יד, יח): וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם קוֹרֵא אֲנִי אוֹתוֹ יִרְאֶה כְּשֵׁם שֶׁקָּרָא אוֹתוֹ אַבְרָהָם, שֵׁם אָדָם צַדִּיק מִתְרָעֵם, וְאִם קוֹרֵא אֲנִי אוֹתוֹ שָׁלֵם, אַבְרָהָם אָדָם צַדִּיק מִתְרָעֵם, אֶלָּא הֲרֵינִי קוֹרֵא אוֹתוֹ יְרוּשָׁלַיִם כְּמוֹ שֶׁקָּרְאוּ שְׁנֵיהֶם, יִרְאֶה שָׁלֵם, יְרוּשָׁלַיִם. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ אָמַר עַד שֶׁהוּא שָׁלֵם עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא סֻכָּה וְהָיָה מִתְפַּלֵּל בְּתוֹכָהּ, שֶׁנֶּאֱמַר (תהלים עו, ג): וַיְהִי בְשָׁלֵם סֻכּוֹ וּמְעוֹנָתוֹ בְּצִיּוֹן, וּמָה הָיָה אוֹמֵר יְהִי רָצוֹן שֶׁאֶרְאֶה בְּבִנְיַן בֵּיתִי. דָּבָר אַחֵר, מְלַמֵּד שֶׁהֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בֵּית הַמִּקְדָּשׁ חָרֵב וּבָנוּי חָרֵב וּבָנוּי, שֶׁנֶּאֱמַר: שֵׁם הַמָּקוֹם הַהוּא ה' יִרְאֶה, הֲרֵי בָּנוּי, הֵיךְ מָה דְאַתְּ אָמַר (דברים טז, טז): שָׁלוֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה. אֲשֶׁר יֵאָמֵר הַיּוֹם בְּהַר ה', הֲרֵי חָרֵב, שֶׁנֶּאֱמַר (איכה ה, יח): עַל הַר צִיּוֹן שֶׁשָּׁמֵם. ה' יֵרָאֶה, בָּנוּי וּמְשֻׁכְלָל לֶעָתִיד לָבוֹא, כָּעִנְיָן שֶׁנֶּאֱמַר (תהלים קב, יז): כִּי בָנָה ה' צִיּוֹן נִרְאָה בִּכְבוֹדוֹ. 56.6. וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וַיִּקַּח אֶת הַמַּאֲכֶלֶת (בראשית כב, י), רַב בְּעָא קוֹמֵי רַבִּי חִיָּא רַבָּה מִנַּיִן לִשְׁחִיטָה שֶׁהִיא בְּדָבָר הַמִּטַּלְטֵל, מִן הָכָא, וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ. אֲמַר לֵיהּ אִין מִן הַהַגָּדָה אֲמַר לָךְ, חָזַר הוּא בֵּיהּ, וְאִין מִן אוּלְפָּן אֲמַר לָךְ, לֵית הוּא חָזַר בֵּיהּ, דְּתָנֵי לֵוִי הָיוּ נְעוּצִים מִתְּחִלָּתָן הֲרֵי אֵלּוּ פְּסוּלִים, תְּלוּשִׁין וּנְעָצָן הֲרֵי אֵלּוּ כְּשֵׁרִים, דִּתְנַן הַשּׁוֹחֵט בְּמַגַּל יָד בְּמַגַּל קָצִיר וּבְצֹר וּבְקָנֶה, שְׁחִיטָתוֹ כְּשֵׁרָה. אָמַר רַבִּי יוֹסֵי חֲמִשָּׁה דְבָרִים נֶאֶמְרוּ בִּקְרוּמִיּוֹת שֶׁל קָנֶה, אֵין שׁוֹחֲטִין בָּהּ, וְאֵין מוֹהֲלִין בָּהּ, וְאֵין חוֹתְכִין בָּהּ בָּשָׂר, וְאֵין מְקַנְחִין בָּהּ אֶת הַיָּדַיִם, וְלֹא מְחַצִּין בָּהּ אֶת הַשִּׁנַּיִם, מִפְּנֵי שֶׁרוּחַ רָעָה שׁוֹכֶנֶת עָלָיו. 56.9. וַיִּשָֹּׂא אַבְרָהָם אֶת עֵינָיו וַיַּרְא וְהִנֵּה אַיִל אַחַר (בראשית כב, יג), מַהוּ אַחַר, אָמַר רַבִּי יוּדָן אַחַר כָּל הַמַּעֲשִׂים יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, שֶׁנֶּאֱמַר (זכריה ט, יד): וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע וגו'. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן אַחַר כָּל הַדּוֹרוֹת, יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, הֲדָא הוּא דִכְתִיב: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. אָמַר רַבִּי חֲנִינָא בַּר רַבִּי יִצְחָק כָּל יְמוֹת הַשָּׁנָה יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וּבְרֹאשׁ הַשָּׁנָה הֵן נוֹטְלִין שׁוֹפָר וְתוֹקְעִין בּוֹ וְנִזְכָּרִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְהוּא מוֹחֵל לָהֶם, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, שֶׁנֶּאֱמַר: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. רַבִּי לֵוִי אָמַר לְפִי שֶׁהָיָה אַבְרָהָם אָבִינוּ רוֹאֶה אֶת הָאַיִל נִתּוֹשׁ מִן הַחֹרֶשׁ הַזֶּה וְהוֹלֵךְ וּמִסְתַּבֵּךְ בְּחֹרֶשׁ אַחֵר, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ עֲתִידִין בָּנֶיךָ לְהִסְתַּבֵּךְ לַמַּלְכֻיּוֹת, מִבָּבֶל לְמָדַי, מִן מָדַי לְיָוָן, וּמִיָּוָן לֶאֱדוֹם, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, הֲדָא הוּא דִכְתִיב: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. (בראשית כב, יג): וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ, רַבִּי בַּנְאִי אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָם הֱוֵי רוֹאֶה דָּמָיו שֶׁל אַיִל זֶה כְּאִלּוּ דָּמוֹ שֶׁל יִצְחָק בְּנִי, אֵמוּרָיו, כְּאִלּוּ אֵמוּרָיו דְּיִצְחָק בְּרִי, כַּהֲדָא דִתְנַן הֲרֵי זוֹ תַּחַת זוֹ, הֲרֵי זוֹ תְּמוּרַת זוֹ, הֲרֵי זוֹ חִלּוּפֵי זוֹ, הֲרֵי זוֹ תְּמוּרָה. רַבִּי פִּינְחָס אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים הֱוֵי רוֹאֶה כְּאִלּוּ הִקְרַבְתִּי אֶת יִצְחָק בְּנִי תְּחִלָּה וְאַחַר כָּךְ הִקְרַבְתִּי אֶת הָאַיִל הַזֶּה תַּחְתָּיו, הֵיךְ מָה דְאַתְּ אָמַר (מלכים ב טו, ז): וַיִּמְלֹךְ יוֹתָם בְּנוֹ תַּחְתָּיו, כַּהֲדָא דִתְנַן כְּאִמְּרָא כְּדִירִים. רַבִּי יוֹחָנָן אָמַר כְּאִמְּרָא תְמִידָא. רֵישׁ לָקִישׁ אָמַר כְּאֵילוֹ שֶׁל יִצְחָק. תַּמָּן אָמְרֵי כִּוְלַד הַחַטָּאת. תָּנֵי בַּר קַפָּרָא כְּאִמּוּר דְּלָא יְנַק מִן יוֹמוֹי. 64.3. וַיֵּלֶךְ יִצְחָק אֶל אֲבִימֶלֶךְ גְּרָרָה (בראשית כו, א), לְגַרְדִּיקִי. רַבִּי דּוֹסְתָּאי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן מִפְּנֵי מָה גָזְרוּ עַל הַנָּוֶה שֶׁבְּגַרְדִּיקִי, מִפְּנֵי שֶׁהוּא נָוֶה רָע. וְעַד הֵיכָן, רַבִּי חָנִין אָמַר עַד נַחַל מִצְרָיִם. (בראשית כו, ב): וַיֵּרָא אֵלָיו ה' וַיֹּאמֶר אַל תֵּרֵד מִצְרָיְמָה שְׁכֹן בָּאָרֶץ, עֲשֵׂה שְׁכוּנָה בְּאֶרֶץ יִשְׂרָאֵל, הֱוֵי נוֹטֵעַ, הֱוֵי זוֹרֵעַ, הֱוֵי נָצִיב. דָּבָר אַחֵר שְׁכֹן בָּאָרֶץ, שַׁכֵּן אֶת הַשְּׁכִינָה בָּאָרֶץ. (בראשית כו, ג): גּוּר בָּאָרֶץ הַזֹּאת, אָמַר רַבִּי הוֹשַׁעְיָה אַתְּ עוֹלָה תְּמִימָה, מָה עוֹלָה אִם יָצָאת חוּץ לַקְּלָעִים הִיא נִפְסֶלֶת, אַף אַתְּ אִם יָצָאת חוּץ לָאָרֶץ נִפְסַלְתָּ. (בראשית כו, ג): כִּי לְךָ וּלְזַרְעֲךָ אֶתֵּן אֶת כָּל הָאֲרָצֹת הָאֵל, קָשׁוֹת, כְּמָה דְאַתְּ אָמַר (יחזקאל יז, יג): וְאֶת אֵילֵי הָאָרֶץ לָקָח. דָּבָר אַחֵר, לָמָּה לֹא נֶאֱמַר הָאֵלֶּה, אֶלָּא הָאֵל, לוֹמַר מִקְצָתָן אֲנִי נוֹתֵן לָךְ, וְאֵימָתַי אֲנִי נוֹתֵן לָךְ אֶת הַשְּׁאָר, לֶעָתִיד לָבוֹא. | 56.1. "“On the third day, Abraham lifted up his eyes…” (Genesis 22:4) It is written “He will revive us from the two days, on the third day He will set us up, and we will live before Him.” (Hoshea 6:2) On the third day of the tribes it is written “On the third day, Joseph said to them…” (Genesis 42:18) On the third day of the spies, as it says “…and hide yourselves there three days…” (Joshua 2:16) On the third day of the giving of the Torah, as it says “It came to pass on the third day…” (Exodus 19:16) On the third day of Jonah, as it is written “…and Jonah was in the belly of the fish for three days and three nights.” (Jonah 2:1) On the third day of those who came up from exile, as it is written “…and stayed there three days.” (Ezra 8:32) On the third day of the resurrection of the dead, as it is written “He will revive us from the two days, on the third day He will set us up, and we will live before Him.” (Hoshea 6:2) On Esther’s third day “Now it came to pass on the third day, that Esther clothed herself regally…” (Esther 5:1) The royalty of her father’s house. In what merit? This is an argument of the Rabbis and Rabbi Levi. The Rabbis say: in the merit of the third day of the giving of the Torah, as it says “It came to pass on the third day when it was morning…” (Exodus 19:16) Rabbi Levi said: in the merit of the third day of our father Avraham, as it says \"On the third day, Abraham lifted up his eyes and saw the place from afar.” (Genesis 22:4) What did he see? He saw a cloud attached to the mountain. He said: it appears that this is the place where the Holy One told me to offer up my son.", 56.6. "And Abraham stretched forth his hand, and took the knife (Gen. 22:10). Rav asked R. Hiyya the Elder: How do we know that ritual slaughtering must be with a movable object? From here: \"And Abraham stretched forth his hand, and took the knife\" — he said: if he told you this from a Haggadah, he might retract; and if he stated it as a tradition, he cannot not retract from it, since Levi taught: If they [sharp flints] were attached [to the ground or rocks] from the very beginning, they are unfit; but if they had been originally detached but subsequently fixed in the ground, they are fit, since we learned: \"If one slaughters with a hand-sickle, a harvest sickle, a flint, or a reed, the slaughtering is fit.\" Said Rabbi Yosei: Five things were said of a reed stalk: You may not slaughter, circumcise, cut meat, wipe your hands, nor pick your teeth with it, because an evil spirit rests upon it.", 56.9. "\"And Avraham lifted up his eyes, and looked, and behold another (achar) ram (Gen. 22:13)\". What does ahar mean? Said Rabbi Yudan: After (achar) all that happened, Israel still fall into the clutches of sin and be the victims of persecution; yet they will be ultimately redeemed by the ram’s horn, as it says, “[And Ad-nai will manifest Himself to them, and His arrows shall flash like lightning,] Ad-nai E-lohim shall sound the ram’s horn [and advance in a stormy tempest]” (Zech. 9:14). Rabbi Yehudah bar Rabbi Simon: After [achar] all generations Israel will fall into the clutches of sin and be the victims of persecution; but their end is to be redeemed by the ram’s horn, as it says, ‘And Ad-nai E-lohim will blow the horn,’ etc. Rabbi Hanina b. R. Isaac said: All days of the year Israel are in sin’s clutches and are victims of prosecutions, but on New Year they take the shofar and blow on it, and are remembered by the Holy One of Blessing and He forgives them, and their end is to be redeemed by the ram’s horn, and it says, \"And Ad-nai E-lohim will blow the horn.\" Rabbi Levi said: Because Avraham our Father saw the ram extricate himself from one thicket and go and become entangled in another, the Holy Oneof Blessing said to him: ‘So is the future of your children to be entangled in reigns, from Babylon to Media, from Media to Greece, and from Greece to Edom; and their end will be to be redeemed by the ram’s horn,’ as it is written, “And Ad-nai E-lohim will blow the horn.” “And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son (Gen.22:13). Rabbi Banai said: he said in front of Him: ‘Sovereign of the Universe! Look upon the blood of this ram as though it were the blood of my son Itzchak; its lambs as though they were my son’s lambs(descendants),’ even as we learned: When a man declares: This animal be instead of this one, in exchange for that, or a substitute for this, it is a valid exchange. Rabbi Pinchas said: he said in front of Him: ‘Sovereign of the Universe! Regard it as tough I had sacrificed my son Itzchak first and achar (after) this ram in the stead of him, as in the verse, “And Iotam his son reigned in his stead” (II Kings 15:7). It is even as we learned; \"[When one declares 'I vow a sacrifice] like the lamb or like the animals of the Temple stalls” (Nedarim 10b, Mishnah Nedarim 1:3) - R. Yocha said: he meant, like the lamb of the daily burnt-offering; Resh Lakish said: he meant, like Itzchak’s ram. There [in Babylon] they say: Like the off-spring of a sin-offering. Bar Kappara taught: He meant like the lamb which has never given suck.", |
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| 55. Clement of Alexandria, Exhortation To The Greeks, 3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •binding of isaac Found in books: Niehoff (2011) 102 |
| 56. Porphyry, The Homeric Questions On The Iliad, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Niehoff (2011) 103 |
| 57. Alexander of Lycopolis, Tractatus De Placitis Manichaeorum, 24 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •isaac, binding of Found in books: Van der Horst (2014) 91 |
58. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kanarek (2014) 51| 62b. תניא בן עזאי אומר על כל משכב שכב חוץ מן הקרקע על כל מושב שב חוץ מן הקורה אמר שמואל שינה בעמוד השחר כאסטמא לפרזלא יציאה בעמוד השחר כאסטמא לפרזלא,בר קפרא הוה מזבן מילי בדינרי עד דכפנת אכול עד דצחית שתי עד דרתחא קדרך שפוך קרנא קריא ברומי בר מזבין תאני תאני דאבוך זבין,אמר להו אביי לרבנן כי עייליתו בשבילי דמחוזא למיפק ביה בחקלא לא תחזו לא להך גיסא ולא להך גיסא דלמא יתבי נשי ולאו אורח ארעא לאסתכולי בהו,רב ספרא על לבית הכסא אתא רבי אבא נחר ליה אבבא אמר ליה ליעול מר בתר דנפק אמר ליה עד השתא לא עיילת לשעיר וגמרת לך מילי דשעיר לאו הכי תנן מדורה היתה שם ובית הכסא של כבוד וזה היה כבודו מצאו נעול בידוע שיש שם אדם מצאו פתוח בידוע שאין שם אדם אלמא לאו אורח ארעא הוא,והוא סבר מסוכן הוא דתניא רבן שמעון בן גמליאל אומר עמוד החוזר מביא את האדם לידי הדרוקן סילון החוזר מביא את האדם לידי ירקון,רבי אלעזר על לבית הכסא אתא ההוא פרסאה דחקיה קם ר' אלעזר ונפק אתא דרקונא שמטיה לכרכשיה קרי עליה רבי אלעזר (ישעיהו מג, ד) ואתן אדם תחתיך אל תקרי אדם אלא אדום:,(שמואל א כד, יא) ואמר להרגך ותחס עליך,ואמר ואמרתי מיבעי ליה ותחס וחסתי מיבעי ליה אמר רבי אלעזר אמר לו דוד לשאול מן התורה בן הריגה אתה שהרי רודף אתה והתורה אמרה בא להרגך השכם להרגו אלא צניעות שהיתה בך היא חסה עליך,ומאי היא דכתיב (שמואל א כד, ד) ויבא אל גדרות הצאן על הדרך ושם מערה ויבא שאול להסך את רגליו תנא גדר לפנים מן גדר ומערה לפנים ממערה להסך אמר ר' אלעזר מלמד שסכך עצמו כסוכה:,(שמואל א כד, ה) ויקם דוד ויכרת את כנף המעיל אשר לשאול בלט אמר ר' יוסי בר' חנינא כל המבזה את הבגדים סוף אינו נהנה מהם שנאמר (מלכים א א, א) והמלך דוד זקן בא בימים ויכסוהו בבגדים ולא יחם לו:,(שמואל א כו, יט) אם ה' הסיתך בי ירח מנחה אמר רבי אלעזר אמר ליה הקב"ה לדוד מסית קרית לי הרי אני מכשילך בדבר שאפי' תינוקות של בית רבן יודעים אותו דכתיב (שמות ל, יב) כי תשא את ראש בני ישראל לפקודיהם ונתנו איש כפר נפשו וגו' מיד (דברי הימים א כא, א) ויעמוד שטן על ישראל וכתיב (שמואל ב כד, א) ויסת את דוד בהם לאמר לך מנה את ישראל וכיון דמנינהו לא שקל מינייהו כופר דכתיב (שמואל ב כד, טו) ויתן ה' דבר בישראל מהבקר ועד עת מועד,מאי עת מועד אמר שמואל סבא חתניה דרבי חנינא משמיה דרבי חנינא משעת שחיטת התמיד עד שעת זריקתו רבי יוחנן אמר עד חצות ממש:,(שמואל ב כד, טז) ויאמר למלאך המשחית בעם רב אמר רבי אלעזר אמר ליה הקב"ה למלאך טול לי רב שבהם שיש בו ליפרע מהם כמה חובות באותה שעה מת אבישי בן צרויה ששקול כרובה של סנהדרין:,(דברי הימים א כא, טו) ובהשחית ראה ה' וינחם מאי ראה,אמר רב ראה יעקב אבינו דכתיב (בראשית לב, ג) ויאמר יעקב כאשר ראם ושמואל אמר אפרו של יצחק ראה שנאמר (בראשית כב, ח) אלהים יראה לו השה,רבי יצחק נפחא אמר כסף כפורים ראה שנאמר (שמות ל, טז) ולקחת את כסף הכפורים מאת בני ישראל וגו' רבי יוחנן אמר בית המקדש ראה דכתיב (בראשית כב, יד) בהר ה' יראה,פליגי בה ר' יעקב בר אידי ורבי שמואל בר נחמני חד אמר כסף הכפורים ראה וחד אמר בית המקדש ראה ומסתברא כמאן דאמר בית המקדש ראה שנאמר (בראשית כב, יד) אשר יאמר היום בהר ה' יראה:,לא יכנס אדם להר הבית במקלו וכו': מאי קפנדריא אמר רבא קפנדריא כשמה ורב חנא בר אדא משמיה דרב סמא בריה דרב מרי אמר כמאן דאמר אינש אדמקיפנא אדרי איעול בהא אמר רב נחמן אמר רבה בר אבוה הנכנס לבית הכנסת על מנת שלא לעשותו קפנדריא מותר לעשותו קפנדריא,רבי אבהו אמר אם היה שביל מעיקרו מותר אמר ר' חלבו אמר רב הונא הנכנס לבית הכנסת להתפלל מותר לעשותו קפנדריא שנאמר (יחזקאל מו, ט) ובבא עם הארץ לפני ה' במועדים וגו':,ורקיקה מקל וחומר: אמר רב ביבי אמר ר' יהושע בן לוי כל הרוקק בהר הבית בזמן הזה כאילו רוקק בבת עינו שנאמר (מלכים א ט, ג) והיה עיני ולבי שם כל הימים,אמר רבא רקיקה בבית הכנסת שריא מידי דהוה אמנעל מה מנעל בהר הבית אסור בבית הכנסת מותר אף רקיקה בהר הבית הוא דאסור בבית הכנסת שרי,אמר ליה רב פפא לרבא ואמרי לה רבינא לרבא ואמרי לה רב אדא בר מתנא לרבא אדיליף ממנעל נילף מקפנדריא,אמר ליה תנא יליף ממנעל ואת אמרת מקפנדריא מאי היא דתניא לא יכנס אדם להר הבית לא במקלו שבידו ולא במנעלו שברגלו ולא במעות הצרורים לו בסדינו ובפונדתו מופשלת לאחוריו ולא יעשנה קפנדריא ורקיקה מקל וחומר ממנעל ומה מנעל שאין בו דרך בזיון אמרה תורה (שמות ג, ה) של נעליך מעל רגליך רקיקה שהיא דרך בזיון לא כל שכן,רבי יוסי בר יהודה אומר אינו צריך הרי הוא אומר (אסתר ד, ב) כי אין לבא אל שער המלך בלבוש שק והלא דברים קל וחומר ומה שק שאינו מאוס לפני בשר ודם כך רקיקה שהיא מאוסה לפני מלך מלכי המלכים לא כל שכן,אמר ליה אנא הכי קאמינא נימא הכא לחומרא והכא לחומרא | 62b. Continuing with the subject of health, b it was taught /b in a i baraita /i : b Ben Azzai says: On all beds, lie, except for the ground. On all seats, sit, except for a beam, /b lest you fall off. b Shmuel said: Sleeping at dawn is /b as effective b as forging [ i istema /i ] /b is b to iron. A /b bowel b movement at dawn /b is as beneficial b as forging /b is b to iron. /b ,Similarly, the Gemara relates: b Bar Kappara would sell sayings for dinars; /b he would express his ideas in brief maxims. For example: b If you are hungry, eat; /b do not delay eating, as the hunger may pass and your food will be of no benefit. So too, b if you are thirsty, drink; while the pot is still boiling, pour it /b out before it cools off. This is a metaphor for relieving oneself. Bar Kappara also said: b When the horn is sounded in Rome, /b signifying that there is demand for figs in the Roman market, b son of a fig seller, sell your father’s figs, /b even without his permission, so as not to miss the opportunity., b Abaye said to the Sages: When you enter the paths /b of the city of b Meḥoza in order to go out /b and defecate b in a field, look neither to one side nor to the other, as perhaps women are sitting there and it is improper to look at them. /b ,The Gemara relates: b Rav Safra once entered a bathroom, /b when b Rabbi Abba came along. /b To determine if he could enter, Rabbi Abba b coughed next to the door. /b Rav Safra b said to him: Enter, master. When he came out, Rabbi Abba said to him: Until now, you never entered Seir, /b the land of the Edomites, who are not strict in their practice of modesty, b and /b yet b you /b already b learned the /b customs of b Seir? Didn’t we learn /b in the mishna concerning the Temple: b There was a fire /b next to the ritual bath, b and a bathroom of honor. And this was its honor: If one found it locked, it was known that someone was inside; /b if b he found it open, it was known that no one was inside. /b Speaking in the bathroom b is not a desired mode of behavior /b .,The Gemara explains the opinion of Rav Safra, who told Rabbi Abba that he could enter while in the bathroom: Rav Safra b held that it was dangerous /b for Rabbi Abba. If he waited and was uncertain whether or not he could enter, he would endanger himself. b As it was taught /b in a i baraita /i : b Rabbi Shimon ben Gamliel says: A column /b of feces b that is held back /b because one cannot relieve himself b causes dropsy [ i hidrokan /i ]. A stream [ i silon /i ] /b of urine b that is held back causes jaundice. /b ,The Gemara relates that b Rabbi Elazar entered a bathroom. This Roman came and pushed him /b away. b Rabbi Elazar stood and left, /b and b a serpent came and ripped out the intestines /b of the Roman. b Rabbi Elazar recited the /b following b verse about /b the Roman: b “Therefore I will give man [ i adam /i ] for you” /b (Isaiah 43:4); b do not read /b it as b i adam /i , but rather read /b it as b Edom, /b meaning a Roman.,With regard to modesty in a bathroom, the Gemara cites an additional biblical allusion. When David found Saul in the cave and spared him, tearing the corner of his coat, he said to him: “Behold this day, your eyes have seen how the Lord has delivered you today into my hand in the cave, b and he said to kill you; and you spared you” /b (I Samuel 24:10).,The Gemara asks: Why does the verse say: b And he said? It should /b say: b And I said. /b Why does the verse say: b And you spared? It should /b say: b And I spared. /b Rather, b Rabbi Elazar said: David said to Saul: By Torah law, you should be killed, as you are a pursuer /b who seeks to kill me, b and the Torah says: If one comes to kill you, kill him first. But it was the modesty that you displayed that spared you. /b , b And what is this /b modesty? b As it is written: “And he came to the sheepcotes by the way, where there was a cave, and Saul went in to cover his feet, /b to defecate. Now David and his men were sitting in the innermost parts of the cave” (I Samuel 24:3). b It was taught /b that the Sages said: b There was a fence within a fence, and a cave within a cave, /b and Saul entered to defecate in the interest of modesty. With regard to the use of the term, b to cover /b his feet, b Rabbi Elazar said: /b This b teaches that, /b even there, b he covered himself /b with his garment b like a i sukka /i . /b ,The Gemara continues with a homiletic interpretation of the verse: b “Then David arose, and cut off the corner of Saul’s robe privily” /b (I Samuel 24:4). b Rabbi Yosei, son of Rabbi Ḥanina, said: Anyone who treats clothing with contempt, /b like David who tore Saul’s robe for no reason, will be punished in that b ultimately he will not benefit from /b his garments, b as it is stated: “Now King David was old and stricken in years; and they covered him with clothes, but he could get no heat” /b (I Kings 1:1).,As for David’s statement to Saul: b “If it be the Lord that has incited you against me, let Him accept an offering” /b (I Samuel 26:19), b Rabbi Elazar said /b that b the Holy One, Blessed be He, said to David: Do you call Me an inciter? /b In retribution, b I will cause you to fail in a matter that even schoolchildren know, as it is written: “When you take the sum of the children of Israel, according to their number, then shall they give every man a ransom for his soul /b unto the Lord, when you number them; that there be no plague among them, when you number them” (Exodus 30:12). b Immediately /b after God said this to David, b “Satan stood up against Israel /b and incited David to number Israel” (I Chronicles 21:1). Moreover, b it is written: /b “And again the anger of the Lord was kindled against Israel, b and He incited David against them, saying: Go, number Israel and Judea” /b (II Samuel 24:1). The proportional response to David’s calling God an inciter was that He incited David. b And when he counted them, he did not take a ransom from them, /b and he was punished, b as it is written: “So the Lord sent a pestilence upon Israel from the morning even to the appointed time” /b (II Samuel 24:15).,The Gemara asks: b What /b is the meaning of b the appointed time? Shmuel the elder, father-in-law of Rabbi Ḥanina, said in the name of Rabbi Ḥanina: /b It means b from when the daily offering is slaughtered until when /b its blood b is sprinkled. Rabbi Yoḥa said: /b It means b precisely until noon. /b ,It is also stated there: “The Lord repented Him of the evil b and said to the angel that destroyed the many [ i rav /i ] people: /b It is enough; now stay your hand” (II Samuel 24:16). Explaining the meaning of the word i rav /i , b Rabbi Elazar said /b that b the Holy One, Blessed be He, said to the angel: Take for me a great one [ i rav /i ] from among them, who is worthy of defraying several /b of Israel’s b debts. /b As a result, b at that moment Avishai ben Tzeruya, who was equivalent to the majority of the Sanhedrin, died. /b His death atoned for the entire nation.,On a parallel note, it is said: b “The Lord beheld, and He repented him /b of the evil” (I Chronicles 21:15). The Gemara asks: b What did the Lord behold? /b , b Rav said: He saw /b and remembered b the patriarch, Jacob, /b about whom the term seeing is used: b “And Jacob said when he saw them [ i ra’am /i ]: /b This is God’s camp” (Genesis 32:3). b And Shmuel said: He saw /b and remembered b Isaac’s ashes, as it is said /b in the portion of the binding of Isaac: b “God will provide [ i yireh /i ] Himself the lamb for a burnt-offering” /b (Genesis 22:8)., b Rabbi Yitzḥak Nappaḥa said: He saw the money of atonement /b that Israel gave when they were counted during the Exodus from Egypt, b as it is stated: “And you shall take the atonement money from the children of Israel, /b and shall appoint it for the service of the tent of meeting, that it may be a memorial for the children of Israel before the Lord, to make atonement for your souls” (Exodus 30:16). b Rabbi Yoḥa said: He saw the Temple, as it is written: “On the mount where the Lord is seen [ i yera’e /i ]” /b (Genesis 22:14).,Additional i amora’im /i , b Rabbi Ya’akov bar Idi and Rabbi Shmuel bar Naḥmani, differed /b in their opinions of what God saw. b One said: He saw the money of atonement, and one said: He saw the Temple. And /b it b stands to reason like the one who says /b that b he saw the Temple, as it is stated: /b “And Abraham called the name of that place: The Lord will see; b as it is said to this day: On the mount where the Lord is seen” /b (Genesis 22:14); generations later, they will recall the initial revelation on Mount Moria, as the angel also appeared to David on this mountain.,We learned in the mishna that, in deference to the Temple, b a person may not enter the Temple Mount with his staff /b and his shoes. He may not make it a i kappandarya /i . The Gemara asks: b What /b is the meaning of b i kappandarya /i ? Rava said: i Kappandarya, /i as its name /b implies; a shortcut. b Rav Ḥana bar Adda in the name of Rav Sama, son of Rav Mari, said: /b One may interpret this as an acrostic, b as people say: Instead of circumventing the rows /b of houses b [ i ademakifna adarei /i ], I will enter this [ i ei’ol beha /i ] /b one. b Rav Naḥman said /b that b Rabba bar Avuh said: /b This i halakha /i applies in a synagogue as well. However, b one who enters a synagogue not /b intending b to make it a shortcut is permitted to make it a shortcut /b if he later changed his mind.,Similarly, b Rabbi Abbahu said: If it was originally a path /b that passed through the site where the synagogue was erected, b one is permitted /b to pass through, as the public right of passage is not negated by the construction of a synagogue. b Rabbi Ḥelbo said /b that b Rav Huna said: One who enters a synagogue to pray is permitted to make it a shortcut, as it is stated: “But when the people of the land shall come before the Lord in the appointed seasons, /b he that enters by way of the north gate to worship shall go forth by the way of the south gate” (Ezekiel 46:9).,We learned in the mishna that b spitting /b on the Temple Mount is prohibited b through an i a fortiori /i inference. Rav Beivai said /b that b Rabbi Yehoshua ben Levi said: Anyone who spits on the Temple Mount, /b even b today, it is as if he spit in the pupil of /b God’s b eye, as it is stated: “And My eyes and My heart shall be there perpetually” /b (I Kings 9:3)., b Rava said: Spitting in a synagogue is permitted, just as in the case of shoes. Just as wearing shoes is prohibited on the Temple Mount /b but b permitted in a synagogue, so, too, spitting is prohibited on the Temple Mount /b but b permitted in a synagogue. /b , b Rav Pappa said to Rava, and some say /b that b Ravina said to Rava, and some say that Rav Adda bar Mattana said to Rava: Instead of deriving /b this b from /b the case of wearing b a shoe, derive it from /b the case of b a shortcut. /b Just as a shortcut through a synagogue is prohibited, so too is spitting prohibited.,Rava b said to him: /b The b i tanna /i derives /b the prohibition of spitting b from /b the case of b a shoe, and you say /b that it should be derived b from /b the case of b a shortcut? /b The Gemara elaborates: b What is this /b derivation from the case of a shoe? b As it was taught /b in a i baraita /i : b One may neither enter the Temple Mount with his staff in his hand, nor with his shoes on his feet, nor with money tied in his cloth and with his money-belt slung behind him, nor /b should one b make it a shortcut. All the more so, spitting /b is prohibited b i a fortiori /i from /b the i halakha /i with regard to wearing b a shoe. Just as /b with regard to b a shoe, which is generally not considered contemptuous, the Torah said: “Put off your shoes from off your feet, for the place upon which you stand is holy ground” /b (Exodus 3:5), b all the more so spitting, which is considered contemptuous, /b should be prohibited., b Rabbi Yosei bar Yehuda, says: This /b i a fortiori /i inference b is unnecessary. /b It could be otherwise derived. b It says: “For none may enter within the king’s gate clothed with sackcloth” /b (Esther 4:2). b This matter /b can be inferred b i a fortiori /i : Just as sackcloth, which is /b generally b not /b considered b repulsive before /b one who is b flesh and blood, is /b forbidden within the king’s gate, b all the more so spitting, which is repulsive, /b should be forbidden b before the King of Kings. /b ,The one who challenged him, Rav Pappa or Ravina, b said to Rava: I /b intended to b say the following: Let us say, be stringent here, /b with regard to the Temple Mount, b and be stringent here, /b with regard to the synagogue, |
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59. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •akedah (binding of isaac), and ritual slaughter (shehitah) Found in books: Kanarek (2014) 40| 86a. חכים יתקרי ורבי לא יתקרי ואסו דרבי על ידו תהא רבי ור' נתן סוף משנה רב אשי ורבינא סוף הוראה,וסימנך (תהלים עג, יז) עד אבוא אל מקדשי אל אבינה לאחריתם,אמר רב כהנא אישתעי לי רב חמא בר ברתיה דחסא רבה בר נחמני אגב שמדא נח נפשיה אכלו ביה קורצא בי מלכא אמרו איכא חד גברא ביהודאי דקא מבטל תריסר אלפי גברי מישראל ירחא בקייטא וירחא בסתוא מכרגא דמלכא,שדרו פריסתקא דמלכא בתריה ולא אשכחיה ערק ואזל מפומבדיתא לאקרא מאקרא לאגמא ומאגמא לשחין ומשחין לצריפא ומצריפא לעינא דמים ומעינא דמים לפומבדיתא בפומבדיתא אשכחיה איקלע פריסתקא דמלכא לההוא אושפיזא דרבה קריבו תכא קמיה ואשקוהו תרי כסי ודליוה לתכא מקמיה הדר פרצופיה לאחוריה,אמרו ליה מאי נעביד ליה גברא דמלכא הוא אמר להו קריבו תכא לקמיה ואשקיוהו חד כסא ודליוהו לתכא מקמיה ולתסי עבדו ליה הכי ואתסי אמר מידע ידענא דגברא דקא בעינא הכא הוא בחיש אבתריה ואשכחיה אמר אזלינא מהא אי מקטל קטלו לההוא גברא לא מגלינא ואי נגידי מנגדין ליה מגלינא,אתיוהו לקמיה עייליה לאדרונא וטרקיה לבבא באנפיה בעא רחמי פרק אשיתא ערק ואזיל לאגמא הוה יתיב אגירדא דדקולא וקא גריס קא מיפלגי במתיבתא דרקיעא אם (ויקרא יג, ב) בהרת קודמת לשער לבן טמא ואם שער לבן קודם לבהרת טהור,ספק הקב"ה אומר טהור וכולהו מתיבתא דרקיעא אמרי טמא ואמרי מאן נוכח נוכח רבה בר נחמני דאמר רבה בר נחמני אני יחיד בנגעים אני יחיד באהלות,שדרו שליחא בתריה לא הוה מצי מלאך המות למקרב ליה מדלא הוה קא פסיק פומיה מגרסיה אדהכי נשב זיקא ואויש ביני קני סבר גונדא דפרשי הוא אמר תינח נפשיה דההוא גברא ולא ימסר בידא דמלכותא,כי הוה קא ניחא נפשיה אמר טהור טהור יצאת בת קול ואמרה אשריך רבה בר נחמני שגופך טהור ויצאתה נשמתך בטהור נפל פתקא מרקיעא בפומבדיתא רבה בר נחמני נתבקש בישיבה של מעלה נפקו אביי ורבא וכולהו רבנן לאיעסוקי ביה לא הוו ידעי דוכתיה אזלו לאגמא חזו צפרי דמטללי וקיימי אמרי שמע מינה התם הוא,ספדוהו תלתא יומי ותלתא לילותא נפל פתקא כל הפורש יהא בנידוי ספדוהו שבעה יומי נפל פתקא לכו לביתכם לשלום,ההוא יומא דנח נפשיה דלייה זעפא ודרי לההוא טייעא כי רכיב גמלא מהאי גיסא דנהר פפא ושדייה בהך גיסא אמר מאי האי אמרי ליה נח נפשיה דרבה בר נחמני אמר לפניו רבונו של עולם כולי עלמא דידך הוא ורבה בר נחמני דידך את דרבה ורבה דידך אמאי קא מחרבת ליה לעלמא נח זעפא,רבי שמעון בן חלפתא בעל בשר הוה יומא חד הוה חמימא ליה הוה סליק ויתיב אשינא דטורא אמר לה לברתיה בתי הניפי עלי במניפא ואני אתן ליך ככרין דנרד אדהכי נשבא זיקא אמר כמה ככרין דנרד למרי דיכי,הכל כמנהג המדינה וכו' הכל לאתויי מאי לאתויי באתרא דנהיגי מכרך ריפתא ומשתה אנפקא דאי אמר להו קדימו ואייתי לכו אמרו לו לא כל כמינך,מעשה ברבן יוחנן בן מתיא שאמר לבנו צא ושכור וכו' מעשה לסתור חסורי מחסרא והכי קתני ואם פסק להן מזונות | 86a. b shall be called a wise [ i ḥakim /i ] /b physician, b but he shall not be called rabbi, and Rabbi /b Yehuda HaNasi’s b convalescence shall be through him. /b I also saw written there: b Rabbi /b Yehuda HaNasi b and Rabbi Natan /b are b the end of the Mishna, /b i.e., the last of the i tanna’im /i , the redactors of the Mishna. b Rav Ashi and Ravina /b are b the end of instruction, /b i.e., the end of the period of the i amora’im /i , the redacting of the Talmud, which occurred after the period of the i tanna’im /i ., b And your mnemonic /b to remember that Rav Ashi and Ravina redacted the Talmud is the verse: b “Until I entered into the sanctuary [ i mikdashei /i ] of God, and considered [ i avina /i ] their end” /b (Psalms 73:17). The sanctuary, i mikdashei /i , alludes to Rav Ashi, while the term i avina /i alludes to Ravina, which is a contraction of Rav Avina. The phrase: Their end, is interpreted as a reference to the redacting of the Talmud.,§ The Gemara relates another story discussing the greatness of the Sages. b Rav Kahana said: Rav Ḥama, son of the daughter of Ḥasa, told me /b that b Rabba bar Naḥmani died due to /b the fear of a decree of religious b persecution. /b The Gemara explains: His enemies b accused him [ i akhalu beih kurtza /i ] /b of disloyalty b in the king’s palace, /b as they b said: There is one man from /b among b the Jews who exempts twelve thousand Jewish men from the king’s head tax /b two months a year, b one month in the summer and one month in the winter. /b Since many people would study in Rabba’s study hall during the months of Adar and Elul, he was being blamed for preventing those people from working during those months., b They sent a messenger [ i peristaka /i ] of the king after him, but he /b was b not /b able to b find him. /b Rabba bar Naḥmani b fled and went from Pumbedita to Akra, from Akra to Agma, from Agma to Shiḥin, from Shiḥin to Tzerifa, from Tzerifa to Eina Demayim, and from Eina Demayim /b back b to Pumbedita. /b Ultimately, b he was found in Pumbedita, /b as b the king’s messenger arrived /b by chance b at that same inn where Rabba /b bar Naḥmani was hiding. The inn attendants b placed a tray before /b the messenger b and gave him two cups to drink. They /b then b removed the tray from before him and his face was /b miraculously b turned backward. /b ,The attendants b said to /b Rabba bar Naḥmani: b What should we do with him? He is the king’s man, /b and we cannot leave him like this. Rabba bar Naḥmani b said to them: Place a tray before him and give him one cup to drink, and /b then b remove the tray from before him and he will be healed. They did this, and he was healed. /b The messenger b said: I am certain that the man I seek is here, /b as this unnatural event must have befallen me on his account. b He searched for /b Rabba bar Naḥmani b and found /b out where he was. The messenger b said /b that they should tell Rabba bar Naḥmani: b I will leave this /b inn and will not disclose your location. Even b if they will kill that man, /b i.e., me, b I will not disclose /b your location. b But if they will beat him, /b me, b I will disclose /b your whereabouts, as I cannot bear being tortured.,With that guarantee, b they brought /b Rabba bar Naḥmani b before /b the messenger. b They took him into /b a small b vestibule [ i le’idrona /i ] and closed the door before him. /b Rabba bar Naḥmani b prayed for mercy, /b and b the wall crumbled. He fled and went to /b hide in b a swamp. He was sitting on the stump of a palm /b tree b and studying /b Torah alone. At that moment, the Sages b in the heavenly academy were disagreeing /b with regard to a i halakha /i of leprosy. In general, a leprous spot includes two signs of impurity, a bright white spot and a white hair. The basic i halakha /i is that b if /b the b snow-white leprous sore [ i baheret /i ] preceded the white hair /b then the afflicted person is b ritually impure, but if the white hair preceded the i baheret /i , /b he is b pure. /b ,The heavenly debate concerned a case of b uncertainty /b as to which came first, the spot or the hair. b The Holy One, Blessed be He, says: /b The individual is b pure, but every /b other member of b the heavenly academy says: /b He is b impure. And they said: Who can arbitrate /b in this dispute? They agreed that b Rabba bar Naḥmani /b should b arbitrate, as Rabba bar Naḥmani /b once b said: I am preeminent in /b the i halakhot /i of b leprosy /b and b I am preeminent in /b the i halakhot /i of ritual impurity imparted by b tents. /b , b They sent a messenger /b from heaven b after him /b to take his soul up to the heavenly academy, but b the Angel of Death was unable to approach /b Rabba bar Naḥmani, b as his mouth did not cease from his /b Torah b study. In the meantime, a wind blew and howled between the branches. /b Rabba bar Naḥmani b thought /b that the noise was due to b an infantry battalion [ i gunda /i ] /b about to capture him. b He said: Let that man, /b i.e., me, b die and not be given over to the hands of the government. /b The Angel of Death was therefore able to take his soul., b As he was dying, he said /b in response to the dispute in heaven: It is b pure; /b it is b pure. A Divine Voice emerged /b from heaven b and said: Happy are you, Rabba bar Naḥmani, as your body is pure and your soul left /b you b with /b the word: b Pure. A note [ i pitka /i ] fell from heaven /b and landed b in /b the academy of b Pumbedita. /b The note read: b Rabba bar Naḥmani was summoned to the heavenly academy, /b i.e., he has died. b Abaye and Rava and all of the /b other b Rabbis went out to tend to his /b burial; however, b they did not know the location of his /b body. b They went to the swamp /b and b saw birds forming a shade and hovering /b over a certain spot. The Rabbis b said: /b We can b conclude from this /b that b he is there. /b ,The Rabbis b lamented him for three days and three nights. A note fell /b from heaven, upon which was written: b Anyone who removes himself /b from the lamentations b shall be ostracized. /b Accordingly, b they lamented him /b for b seven days. /b Another b note fell /b from heaven, stating: b Go to your homes in peace. /b ,On b that day when /b Rabba bar Naḥmani b died, a hurricane lifted a certain Arab [ i taya’a /i ] /b merchant b while he was riding /b his b camel. /b The hurricane carried him b from one side of the Pappa River and threw him onto the other side. He said: What is this? /b Those present b said to him: Rabba bar Naḥmani has died. He said before /b God: b Master of the Universe! The entire world is Yours and Rabba bar Naḥmani is /b also b Yours. You are to Rabba and Rabba is to You, /b i.e., you are beloved to each other. If so, b why are You destroying the world /b on his account? b The storm subsided. /b ,The Gemara concludes its earlier discussion of obese Sages (84a). b Rabbi Shimon ben Ḥalafta was obese. One day he was /b particularly b hot /b and b went and sat on a mountain boulder /b to cool himself off. b He said to his daughter: My daughter, fan me with a fan, and /b as a gift b I will give you packages of spikenard. In the meantime, /b a strong b wind blew. He said: How many packages of spikenard /b do I owe b to the overseers of this /b wind?,§ The Gemara returns to its discussion of the mishna (83a), which teaches that an employer must provide his laborers with sustece, b all in accordance with the regional custom. /b The Gemara asks: b What is added /b by the inclusive term: b All? /b The Gemara answers: This serves b to include a place where it is customary /b for the laborers to b eat bread and drink a quarter- /b i log /i b [ i anpaka /i ] of wine. As, if /b in such a case the employer were to b say to them: Arise early /b in the morning b and I will bring you /b this sustece, so as not to waste work time, b they may say to him: It is not in your power /b to compel us to do so.,§ The mishna teaches that there was b an incident involving Rabbi Yoḥa ben Matya, who said to his son: Go out and hire /b laborers for us. His son hired the laborers and stipulated that he would provide sustece for them. The Gemara asks: After the mishna has stated that all practices are in accordance with the regional custom, how can it cite this b incident, /b which seems b to contradict /b the previous ruling, as Rabbi Yoḥa ben Matya and his son did not follow the regional custom? The Gemara answers: The mishna b is incomplete and this /b is what it b is teaching: /b All practices are in accordance with the regional custom, b but if /b the employer pledged to provide sustece for them, |
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60. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •akedah (binding of isaac), and the sacrificial cult Found in books: Kanarek (2014) 56, 57, 58 | 82b. Can b you say /b the same b with /b regard to b the Paschal offering /b of the b generations, which requires /b the b placement of blood /b on the altar b and /b that the b sacrificial portions /b be consumed b by the altar? /b ,Rabbi Eliezer b said to him: /b The Paschal offerings should be compared, b as the /b verse b states /b with regard to the Paschal offering of the generations: “And it shall be when the Lord shall bring you into the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which He swore to your fathers to give you, a land flowing with milk and honey, b that you shall perform this service in this month” /b (Exodus 13:5). This indicates b that all the services of this month /b for the generations b shall be like this, /b the Paschal offering of Egypt.,The Gemara discusses the opinion of Rabbi Akiva: Initially, Rabbi Akiva rejects the statement of Rabbi Eliezer based on the claim that one cannot derive the possible from the impossible. He then rejects the statement of Rabbi Eliezer on a technicality, namely that the two Paschal offerings have different sacrificial requirements. The Gemara therefore challenges: b And /b as for b Rabbi Akiva, if he holds that one does not derive /b the b possible from /b the b impossible, /b then b let him stand by his statement. /b ,And b if he retracted /b and conceded that one derives the possible from the impossible, b and /b the fact b that he did not derive /b the i halakha /i with regard to the Paschal offering of the generations b from /b the i halakha /i of b the Paschal offering /b in b Egypt is due to that refutation /b that he proposed, i.e., that the Paschal offerings are different, then b the Paschal offering /b that was sacrificed in the second year in b the wilderness will prove /b that this refutation is incorrect. That offering did require placement of the blood and sacrificial portions on the altar, yet it was brought only from non-sacred money, as there were no tithes in the wilderness.,The Gemara explains: Rabbi Akiva b stated /b this objection b in accordance with the statement of Rabbi Eliezer. /b He meant as follows: b According to my /b opinion, b one does not derive /b the b possible from /b the b impossible, /b and this is a sufficient reason why one cannot derive the i halakha /i with regard to the Paschal offering of the generations from the i halakha /i of the Paschal offering in Egypt. And even b according to your /b opinion, in b which you said /b that b one derives /b the b possible from /b the b impossible, /b this comparison can be refuted: b What /b is notable b about the Paschal offering /b sacrificed in b Egypt? /b It is notable in b that /b it b did not require /b the b placement of blood /b on the altar nor that the b sacrificial portions /b be consumed b by the altar. /b Can b you say /b the same b with regard to the Paschal offering /b of the b generations, which requires /b the b placement of blood /b on the altar b and /b that the b sacrificial portions /b be consumed b by the altar? /b , b And /b in response to this, b Rabbi Eliezer said to him /b that the i halakha /i with regard to the Paschal offering of the generations should be derived from the i halakha /i of the Paschal offering in Egypt, since the verse states with regard to the Paschal offering of the generations: b “That you shall keep /b this service in this month.”,The Gemara asks: b But /b why must b Rabbi Eliezer /b cite this verse? b Let him say to /b Rabbi Akiva: b The Paschal offering /b brought in b the wilderness will prove /b that this refutation is incorrect, since it did require placement of the blood and consumption of sacrificial portions on the altar, yet it was brought only from non-sacred money.,The Gemara responds: Rabbi Eliezer b stated /b his opinion b in accordance with the statement of Rabbi Akiva. /b He meant as follows: b In my /b opinion, b one derives /b the b possible from /b the b impossible. And as /b for b that refutation /b that you raised, that the Paschal offering in Egypt and the Paschal offering of the generations have different sacrificial requirements, b the Paschal offering /b of b the wilderness will prove /b that this is not a valid refutation. b According to your /b opinion, in b which you said /b that b one does not derive /b the b possible from /b the b impossible, /b the verse states: b “That you shall keep /b this service in this month,” indicating that the Paschal offering of the generations is compared to the Paschal offering in Egypt.,The Gemara challenges: b But even now, let /b Rabbi Akiva b refute /b this comparison by the same claim that one cannot derive the possible from the impossible. b Rav Sheshet says: That is to say /b that b one cannot refute a juxtaposition, /b i.e., one cannot refute such a derivation based on reasoning., b And in the study hall [ i uvetarbitza /i ] /b they discussed the statement of the mishna that the i halakha /i that all obligatory offerings must be brought from non-sacred property is derived from the Paschal offering of the generations, and b they said: But can a matter derived via juxtaposition, /b i.e., the Paschal offering of the generations, whose i halakha /i is derived by juxtaposition from the Paschal offering in Egypt, b again teach a matter via /b another b juxtaposition? /b The Gemara responds: This is not considered an instance of a matter derived by juxtaposition teaching a matter derived by another juxtaposition. Rather, the statement of the mishna that all offerings are juxtaposed to the Paschal offering b was stated in a general /b manner, since b the entire Paschal offering is one matter. /b The Paschal offering in Egypt and the Paschal offering of the generations are both referred to as a Paschal offering.,The Gemara asks: b And /b as for b Rabbi Akiva, /b who rejects the proofs of Rabbi Eliezer, b from where does he /b derive b that the Paschal offering comes only from non-sacred /b money? The Gemara responds: Rabbi Akiva b derives it from that which Shmuel said in the name of Rabbi Eliezer: /b It is stated: b “This is the law of the burnt offering, of the meal offering, and of the sin offering, and of the guilt offering, and of the inauguration offering, and of the sacrifice of peace offerings” /b (Leviticus 7:37). This verse connects all of the specified offerings, such that individual aspects of each offering are applicable to all of the offerings.,The Gemara details these aspects. The verse states: “of the b burnt offering,” /b to teach that all of the offerings are like a burnt offering in that b just as a burnt offering requires a utensil /b in its preparation, b so too do all /b animal offerings b require a utensil. What /b is the b utensil? If we say /b it is b a bowl, /b a utensil used for collecting the blood, as is learned from the burnt offerings that were sacrificed at Mount Sinai, that cannot be correct, as a utensil for collecting blood does not need to be learned from a burnt offering. b With regard to communal peace offerings it is also written: /b “And they offered burnt offerings, and they sacrificed peace offerings… b And Moses took half of the blood and put it in basins” /b (Exodus 24:5–6)., b Rather, /b the term utensil must be referring to b a knife, /b as the slaughter may be performed only with a knife and not with a sharp stone or reed. The Gemara asks: b And /b with regard to b a burnt offering itself, from where do we /b derive that it must be slaughtered with a knife? This is learned from b that which is written: “And Abraham stretched forth his hand, and took the knife to slaughter his son” /b (Genesis 22:10); b and there, /b Abraham was sacrificing b a burnt offering, as it is written: “And offered it up for a burnt offering instead of his son” /b (Genesis 22:13).,The Gemara continues to expound the aforementioned verse (Leviticus 7:37). When the verse mentions b a meal offering, /b it teaches that b just as a meal offering is eaten only by males of /b the b priesthood /b (see Leviticus 6:9–11), b so too are all /b of the offerings mentioned in this verse b eaten only by males of /b the b priesthood. /b The Gemara asks: With regard to b what /b offering b is it /b that this i halakha /i must be derived? b If /b one suggests that it is with regard to the b sin offering and /b the b guilt offering, /b |
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61. Babylonian Talmud, Tamid, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •akedah (binding of isaac), and human sacrifice •akedah (binding of isaac), and ritual slaughter (shehitah) •akedah (binding of isaac), and the passover sacrifice •akedah (binding of isaac), and the sacrificial cult •akedah (binding of isaac), legal vocabulary in •akedah (binding of isaac), transformation into normative text, through rabbinic exegesis Found in books: Kanarek (2014) 49, 50| 31b. הראשון בראש וברגל הראש בימינו וחוטמו כלפי זרועו קרניו בין אצבעותיו בית שחיטתו מלמעלן והפדר נתון עליה הרגל של ימין בשמאלו ובית עורן לחוץ השני בשתי ידים של ימין בימינו ושל שמאל בשמאלו ובית עורן לחוץ,השלישי בעוקץ וברגל העוקץ בימינו והאליה מדולדלת בין אצבעותיו ואצבע הכבד ושתי כליות עמו הרגל של שמאל בשמאלו ובית עורן לחוץ הרביעי בחזה ובגרה החזה בימינו והגרה בשמאלו וצלעותיו בין שני אצבעותיו החמישי בשתי דפנות של ימין בימינו ושל שמאל בשמאלו ובית עורן לחוץ הששי קרבים הנתונים בבזך וכרעים על גביהן מלמעלה,הז' בסולת השמיני בחביתים התשיעי ביין הלכו ונתנום מחצי כבש ולמטה במערבו ומלחום וירדו ובאו להן ללשכת הגזית לקרות את שמע:, big strongגמ׳ /strong /big תנא יד ורגל כעקידת יצחק בן אברהם:,לא היו כופתין את הטלה מאי טעמא רב הונא ורב חסדא חד אמר משום בזיון קדשים וחד אמר משום דמהלך בחוקי העמים,מאי בינייהו איכא בינייהו דכפתיה בשיראי אי נמי בהוצא דדהבא,תנן התם שלש עשרה שולחנות היו במקדש שמונה של שיש בבית המטבחיים שעליהם מדיחין את הקרבים,ב' במערבה של כבש אחד של שיש ואחד של כסף על של שיש נותנין את האברים ועל של כסף כלי שרת,ובאולם שנים מבפנים על פתח הבית אחד של כסף ואחד של זהב על של כסף נותנין לחם הפנים בכניסתו ועל של זהב ביציאתו,שמעלין בקודש ולא מורידין ואחד של זהב בפנים שעליו לחם הפנים תמיד,מכדי אין עניות במקום עשירות אמאי עבדי דשיש ניעבדו דכסף ניעבדו דזהב אמר רב חיננא בשם רבי אסי ורבי אסי בשם רבי שמואל בר רב יצחק מפני שהוא מרתיח:,של שחר היה נשחט על קרן מזרחית צפונית: מנא הני מילי אמר רב חסדא דאמר קרא (במדבר כח, ג) שנים ליום כנגד היום,תניא נמי הכי שנים ליום כנגד היום אתה אומר נגד היום או אינו אלא חובת היום כשהוא אומר (במדבר כח, ד) את הכבש אחד תעשה בבקר ואת הכבש השני תעשה בין הערבים הרי חובת היום אמור הא מה אני מקיים שנים ליום נגד היום,הא כיצד תמיד של שחר היה נשחט על קרן צפונית מערבית על טבעת שניה ושל בין הערבים היה נשחט על קרן צפונית מזרחית על טבעת שניה:,עשרה דברים שאל אלכסנדרוס מוקדון את זקני הנגב אמר להן | 31b. b The first /b priest stood b with the head and with the /b right hind b leg /b of the animal. Since it was more significant, b the head /b was b in his right /b hand, b and its nose /b was turned b toward the /b priest’s b arm. Its horns /b were b between his fingers, /b and b the place of its slaughter /b was b above, and the fats were placed upon it, /b to conceal the bloody place of slaughter. b The right /b hind b leg /b was b in his left /b hand, b and /b the outer b side /b of the leg, from which b its hide /b was flayed, rather than the side on which the incision was made, was facing b out. The second /b priest stood b with /b the b two forelegs. /b He held the b right /b foreleg b in his right /b hand b and /b the b left /b foreleg b in his left /b hand, b and /b the outer b side /b of the leg, from which b its hide /b was flayed, was facing b out. /b , b The third /b priest stood b with the haunch and the /b left hind b leg. /b He held b the haunch in his right /b hand, b and the tail /b was b hanging between his fingers, and the finger- /b like protrusion b of the liver and the two kidneys /b were b with it. /b He held b the left /b hind b leg in his left /b hand, b and /b the outer b side /b of the leg, from which b its hide /b was flayed, was facing b out. The fourth /b priest stood b with the breast and with the cud, /b with b the breast in his right /b hand b and the cud in his left /b hand, b and its /b two b ribs /b were attached to the cud b between his two fingers. The fifth /b priest stood b with /b the b two flanks; /b the b right /b flank was b in his right /b hand b and /b the b left /b flank b in his left /b hand, b and /b the outer b side /b was facing b out. The sixth /b priest stood b with the innards, which /b were b placed in a vessel, and /b the b lower legs /b were placed b atop them from above. /b , b The seventh /b priest stood b with the fine flour /b of the meal offering that accompanies the daily offering. b The eighth /b priest stood b with the griddle-cake /b offering sacrificed daily by the High Priest, half in the morning and half in the evening. b The ninth /b priest stood b with the wine /b for the libations that accompany the daily offering. The nine priests b went and placed /b the items they were carrying on the area b from halfway /b up b the ramp and below, /b in the lower portion of the ramp, b on the west /b side of the ramp, b and they salted /b the limbs and the meal offering. b And they descended and came to the Chamber of Hewn Stone to recite /b the morning b i Shema /i /b and the other texts that they would recite, as explained at the beginning of the next chapter., strong GEMARA: /strong The mishna teaches that the priests would bind the lamb for the daily offering. With regard to this procedure, the Sages b taught /b in a i baraita /i : The animal’s b foreleg and /b hind b leg /b are bound together, b as /b in the b binding of Isaac, son of Abraham. /b ,The mishna teaches that the priests b would not tie the lamb /b by fastening all four of its legs together. The Gemara asks: b What is the reason /b for this? The Gemara answers: This is a matter of dispute between b Rav Huna and Rav Ḥisda. One /b of these Sages b said: /b The animal is not tied b because /b this would constitute b degradation of sacred items; and /b the other b one said /b that the animal is not tied b because that /b method is the one adopted in pagan worship, and is therefore considered to be b walking in the statutes of the nations, /b and the verse states: “You shall not walk in their statutes” (Leviticus 18:3).,The Gemara asks: b What is /b the practical difference b between /b these opinions? The Gemara answers: There is a difference b between /b them in a case b where /b one b ties /b the animal b with silk [ i beshira’ei /i ], /b which would be considered to be treating the offering in the manner of the nations, but it is not degrading. b Alternatively, /b these opinions differ with regard to a case where the animal is tied b with a thread of gold. /b As in the case of the silk, tying the animal with gold would be considered to be treating the offering in the manner of the nations, but it is not a degradation.,§ The mishna teaches that the innards were rinsed on marble tables in the slaughterhouse in the Temple. With regard to these tables, b we learned /b in a mishna b elsewhere /b ( i Shekalim /i 17b) that there b were thirteen tables in the Temple. Eight /b of them were fashioned b from marble /b and were located b in the slaughterhouse, /b north of the altar, b where /b the priests would slaughter the offerings of the most sacred order. b Upon these /b tables b they would wash the innards /b of the offerings, as the cool marble preserved the freshness of the meat.,There were b two /b more tables b on the western /b side b of the ramp, /b south of the altar, b one of marble and one of silver. On /b the table b of marble /b the priests would b place the limbs /b before they would bring them up to the altar. b And on /b the table b of silver /b they would place the ninety-three b service vessels /b brought out from the Chamber of Vessels each morning for the services of that day.,The mishna continues: b And in the Entrance Hall /b there were b two /b tables b on /b its b inside, near the opening to the Temple, one of silver and one of gold. On /b the table b of silver /b the priests would b place the shewbread before its entrance /b to the Sanctuary, after it was baked on Shabbat eve. b And on /b the table b of gold /b they would place the old shewbread b upon its exit /b from the Sanctuary, to be divided among the priests.,The shewbread was not placed on a silver table upon its exit from the Sanctuary, b as /b one b promotes in /b matters of b sanctity and /b one b does not demote. /b Since in the interim the shewbread had been placed on the golden Table for the shewbread inside the Sanctuary, upon its removal it was not placed on anything other than a golden table. b And /b lastly, there was b one /b table b of gold inside /b the Sanctuary. This was the Table for the shewbread, b upon which the shewbread always /b rested (see Exodus 25:23–30).,The Gemara asks: b Since /b there is a principle that b there /b may be b no poverty in a place of wealth, /b i.e., the Temple must always be run in a lavish manner, why did they b fashion /b any tables b of marble? Let them fashion /b all the tables b of silver, /b due to the grandeur of the Temple, or b let them fashion /b them all b of gold. Rav Ḥina says in the name of Rabbi Asi, and Rabbi Asi /b says b in the name of Rabbi Shmuel bar Rav Yitzḥak: /b Gold and silver tables are unfit for the sacrificial limbs b because /b metal b scalds. /b Unlike marble, metal can become very hot in the sun, and this might cause the sacrificial limbs to deteriorate.,§ The mishna teaches that the daily offering b of the morning was slaughtered at the northwest corner /b of the altar, in the first ring of the second row from the south, which is called the second ring, whereas the daily offering of the afternoon was slaughtered at the northeast corner of the altar, at the second ring. The Gemara asks: b From where are these matters /b derived? b Rav Ḥisda said: As the verse states, /b with regard to the daily offering: “This is the offering made by fire that you shall bring to the Lord: Lambs of the first year without blemish, b two by day, /b for a continual burnt offering” (Numbers 28:3). The phrase “two by day” indicates that the lamb must be slaughtered b opposite /b the light of b the day. /b Since Eretz Yisrael is north of the equator, the sun is always in the southern part of the sky. The first ring, then, is always in the long shadow of the altar, and only the second ring falls under direct sunlight., b This is also taught /b in a i baraita /i , that the phrase b “two by day” /b teaches that the lamb must be slaughtered b opposite /b the light of b the day. /b The i baraita /i asks: b Do you say /b that this means b opposite /b the light of b the day, or /b does it b only /b mean that two lambs must be sacrificed for the b obligation of /b each b day? /b The i baraita /i answers that b when /b the verse b states: “One lamb you shall sacrifice in the morning, and the other lamb you shall sacrifice in the afternoon” /b (Numbers 28:4), b the obligation of /b each b day is /b thereby b stated /b explicitly. b How, /b then, b do I realize /b the meaning of b “two by day”? /b This teaches that the lamb must be slaughtered b opposite /b the light of b the day. /b ,The i baraita /i concludes: b How so, /b i.e., how can this principle be applied to both the morning and the afternoon offerings? The b daily offering of the morning was slaughtered opposite /b the b northwest corner /b of the altar, b on /b the b second ring, /b across from the sun, which rises in the east. b And /b the daily offering b of the afternoon was slaughtered opposite /b the b northeast corner /b of the altar, b on /b the fourth ring of the second row, also called the b second ring, /b again across from the sun, which is located in the west in the afternoon.,§ With regard to the position of the sun, the Gemara relates that b Alexander of Macedon asked the Elders of the Negev /b about b ten matters. He said to them: /b |
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62. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •akedah (binding of isaac), and human sacrifice •akedah (binding of isaac), and ritual slaughter (shehitah) •akedah (binding of isaac), and the sacrificial cult •akedah (binding of isaac), as an etiological narrative •akedah (binding of isaac), legal vocabulary in •akedah (binding of isaac), reenactment of •akedah (binding of isaac), transformation into normative text, through rabbinic exegesis Found in books: Kanarek (2014) 32, 33, 44, 45, 46, 47, 48, 49, 57, 58, 60, 65, 66| 16a. קשיין אהדדי אלא לאו ש"מ שאני בין מחובר מעיקרו לתלוש ולבסוף חברו ש"מ,אמר מר השוחט במוכני שחיטתו כשרה והתניא שחיטתו פסולה ל"ק הא בסרנא דפחרא הא בסרנא דמיא,ואיבעית אימא הא והא בסרנא דמיא ולא קשיא הא בכח ראשון הא בכח שני,וכי הא דאמר רב פפא האי מאן דכפתיה לחבריה ואשקיל עליה בידקא דמיא ומית חייב מ"ט גירי דידיה הוא דאהני ביה וה"מ בכח ראשון אבל בכח שני גרמא בעלמא הוא,יתיב רב אחוריה דרבי חייא ורבי חייא קמיה דרבי ויתיב רבי וקאמר מנין לשחיטה שהוא בתלוש שנאמר (בראשית כב, י) ויקח את המאכלת לשחוט א"ל רב לרבי חייא מאי קאמר א"ל וי"ו דכתיב אאופתא קאמר והא קרא קאמר קרא זריזותיה דאברהם קמ"ל,אמר רבא פשיטא לי תלוש ולבסוף חברו לענין עבודת כוכבים הוי תלוש דאמר מר המשתחוה לבית שלו אסרו ואי ס"ד הוי מחובר (דברים יב, ב) אלהיהם על ההרים ולא ההרים אלהיהם,לענין הכשר זרעים תנאי היא דתנן הכופה קערה על הכותל בשביל שתודח הרי זה בכי יותן בשביל שלא ילקה הכותל אינו בכי יותן,הא גופא קשיא אמרת בשביל שתודח הרי זה בכי יותן הא בשביל שיודח הכותל אין זה בכי יותן,והדר תני בשביל שלא ילקה הכותל אינו בכי יותן הא בשביל שיודח הכותל ה"ז בכי יותן,א"ר אלעזר תברא מי ששנה זו לא שנה זו רב פפא אמר כולה חד תנא הוא הא בכותל מערה הא בכותל בנין,וה"ק הכופה קערה על הכותל בשביל שתודח ה"ז בכי יותן הא בשביל שיודח הכותל אין זה בכי יותן,בד"א בכותל מערה אבל בכותל בנין בשביל שלא ילקה הכותל הוא דאינו בכי יותן הא בשביל שיודח הכותל ה"ז בכי יותן,בעי רבא | 16a. Ostensibly, the two clauses of the i baraita /i are b difficult, /b as they contradict b each other, /b since the first clause states that slaughter with a blade that is attached is valid and the latter clause states that slaughter is not valid. b Rather, /b must one b not conclude from it /b that there is b a difference between /b a case where the blade was b attached from the outset and /b a case where the blade was b detached and ultimately he reattached it? /b The Gemara affirms: Indeed, b learn from it. /b ,§ b The Master said: /b In the case of b one who slaughters with a mechanism /b of a wheel with a knife attached to it, b his slaughter is valid. /b The Gemara asks: b But isn’t it taught /b in a i baraita /i that b his slaughter is not valid? /b The Gemara answers: This contradiction is b not difficult. This /b i baraita /i , which rules that the slaughter is valid, is b in /b a case where the knife was attached to b a potter’s wheel, /b whose movement is generated by the potter pressing on a pedal. Since the slaughter was performed by the force of the person’s actions, the slaughter is valid. b That /b i baraita /i , which rules that the slaughter is not valid, is b in /b a case where the knife was attached to b a waterwheel. /b Since the slaughter was not performed by the force of the person’s actions, the slaughter is not valid., b And if you wish, say /b instead: The rulings of both b this /b i baraita /i b and that /b i baraita /i are b in /b a case where the knife was attached to b a waterwheel, and /b the contradiction is b not difficult. This /b i baraita /i , which rules that the slaughter is valid, is in a case where the movement of the slaughter was generated b by primary force, /b as the person releases the water that turns the wheel, and on that initial turn of the wheel the knife slaughters the animal. b That /b i baraita /i , which rules that the slaughter is not valid, is in a case where the slaughter was generated b by secondary force, /b as the knife slaughters the animal on the second turn of the wheel., b And /b this is b like that which Rav Pappa says: /b In the case of b a certain /b person b who bound another and diverted a flow [ i bidka /i ] of water upon him and he died, /b the one who diverted the water is b liable /b for his murder. b What is the reason? /b It is because those were b his arrows that were effective in his /b murder. b And this matter /b applies in a case where he killed the other person b by primary force, /b as the person was proximate to him and was directly drowned by the water. b But /b if the person was further away and was killed b by secondary force /b after the water flowed on its own, it is not by his direct action; rather, b it is merely an indirect /b action, and he is exempt.,§ b Rav sat behind Rabbi Ḥiyya, and Rabbi Ḥiyya /b sat b before Rabbi /b Yehuda HaNasi, b and Rabbi /b Yehuda HaNasi b sat and said: From where /b is it derived b that slaughter is /b performed specifically b with /b a blade that is b detached? /b It is derived from a verse, b as it is stated: /b “And Abraham stretched forth his hand b and took the knife to slaughter /b his son” (Genesis 22:10). b Rav said to Rabbi Ḥiyya: What is he saying? /b Rabbi Ḥiyya b said to /b Rav: b He is saying /b an incorrect reason, comparable to the letter b i vav /i that is written on /b the rough surface of b a tree trunk [ i a’ufta /i ]. /b The Gemara asks: b But didn’t /b Rabbi Yehuda HaNasi b say a verse /b as proof for his statement? The Gemara answers: b The verse teaches us the diligence of Abraham, /b who had a knife prepared to slaughter Isaac. It does not teach any i halakha /i concerning ritual slaughter.,§ Apropos the issue of slaughter with a detached blade, b Rava said: /b It is b obvious to me /b that concerning an item that was b detached and ultimately one attached it, /b with regard b to the matter of idol worship /b its halakhic status b is /b that of b a detached /b item, b as the Master says: One who bows to his house has rendered it forbidden /b as an object of idol worship. b And if it enters your mind /b to say that its halakhic status b is /b that of an b attached /b item, it is written with regard to idolatry: b “Their gods, upon the high mountains” /b (Deuteronomy 12:2), from which it is derived: b But the mountains are not their gods, /b as items attached to the ground are never rendered forbidden as objects of idol worship. The halakhic status of a house built from stones that were detached is that of a detached item.,With regard b to the matter of rendering seeds susceptible /b to ritual impurity, there b is /b a dispute between b i tanna’im /i , as we learned /b in a mishna ( i Makhshirin /i 4:3): In the case of b one who places a bowl on the wall /b while it is raining b so that /b the bowl b will be rinsed /b with the rainwater, if the water from the bowl then falls onto produce, b that is under /b the rubric of the verse: “But b when /b water b is placed /b upon the seed” (Leviticus 11:38). The water has the halakhic status of a liquid that he poured of his own volition on fruit and seeds. Consequently, it renders them susceptible to ritual impurity. But if he placed the bowl there b so that the wall will not be damaged, it is not under /b the rubric of the verse “but b when /b water b is placed /b upon the seed.” Since he had no intent to use the water, it is not considered to have entered the bowl of his own volition, and it does not render produce susceptible to impurity., b This /b mishna b itself /b is b difficult, /b as the inferences from the first clause and the latter clause are contradictory. In the first clause b you said: /b In the case of one who places a bowl on the wall b so that /b the bowl b will be rinsed /b with the rainwater, b that is under /b the rubric of the verse “but b when /b water b is placed /b upon the seed,” and the water renders produce susceptible to impurity. By inference, if he placed the bowl b so that the wall will be rinsed /b by means of the bowl, b that is not under /b the rubric of the verse “but b when /b water b is placed /b upon the seed.” That water would not render produce susceptible to impurity, because the intent was for the water to rinse the wall, which is an item attached to the ground., b And then /b the mishna b teaches /b in the latter clause: If he placed the bowl b so that the wall will not be damaged, it is not under /b the rubric of the verse: “But b when /b water b is placed /b upon the seed.” By inference, if he placed the bowl b so that the wall will be rinsed, that is under /b the rubric of the verse: “But b when /b water b is placed /b upon the seed,” as a wall has the status of a detached item, since it was built from stones that were detached., b Rabbi Elazar said: /b This mishna is b disjointed; /b the i tanna /i b who taught this /b first clause b did not teach that /b second clause. There is a tannaitic dispute whether the status of a wall that is built from detached stones is that of an attached item or a detached item. b Rav Pappa said: The entire /b mishna b is /b the opinion of b one i tanna /i : This /b first clause is b in /b the case of b the wall of a cave, /b which is attached from the outset; b that /b latter clause is b in /b the case of b the wall of a building, /b which is built from stones that were detached from the ground., b And this /b is what the mishna b is saying: /b In the case of b one who places a bowl on the wall so that /b the bowl b will be rinsed /b with the rainwater, b that is under /b the rubric of the verse “but b when /b water b is placed /b upon the seed,” and the water renders produce susceptible to impurity. By inference, if he placed the bowl b so that the wall will be rinsed /b by means of the bowl, b that is not under /b the rubric of the verse “but b when /b water b is placed /b upon the seed.”, b In what /b case b is this statement said? /b It is said b in /b the case of b the wall of a cave, /b which was always attached to the ground. b But in /b the case of b the wall of a building, /b whose stones were detached and subsequently reattached, if he places the bowl b so that the wall will not be damaged, /b that b is when /b it is b not under /b the rubric of the verse “but b when /b water b is placed /b upon the seed.” b But /b if he places the bowl b so that the wall will be rinsed, that is under /b the rubric of the verse “but b when /b water b is placed /b upon the seed.”, b Rava raises a dilemma: /b |
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| 63. Anon., Midrash Mishle, 14 Tagged with subjects: •aqedah (binding of isaac) Found in books: Levine (2005) 254 |
| 64. Aristotle, Apor. Hom., None Tagged with subjects: •binding of isaac Found in books: Niehoff (2011) 103 |
| 65. Anon., Fragments Wyss, None Tagged with subjects: •akedah (binding of isaac), and the sacrificial cult •akedah (binding of isaac), transformation into normative text, through rabbinic exegesis Found in books: Kanarek (2014) 52, 53 |
| 67. Anon., Seder Eliyahu Rabbah, 7 Tagged with subjects: •akedah (binding of isaac), and ritual slaughter (shehitah) •akedah (binding of isaac), and the sacrificial cult •akedah (binding of isaac), reenactment of •akedah (binding of isaac), transformation into normative text, through rabbinic exegesis Found in books: Kanarek (2014) 58, 59 |
| 68. Philo of Alexandria, De Animalibus, 7 Tagged with subjects: •sacrifice of isaac, as binding Found in books: Birnbaum and Dillon (2020) 3 |
| 69. Hebrew Bible, 2 Kings, 3.1 Tagged with subjects: •isaac, binding of (akedah) Found in books: Berglund Crostini and Kelhoffer (2022) 404 |
| 70. John Chrysostom, Orig., 34 Tagged with subjects: •isaac, binding of (akedah) Found in books: Berglund Crostini and Kelhoffer (2022) 404 |
71. Babylonian Talmud, Zevahim, None Tagged with subjects: •nan Found in books: Kanarek (2014) 46| 19b. ששם מניחין תפילין:,מחוסר כיפורים מנלן אמר רב הונא אמר קרא (ויקרא יב, ח) וכפר עליה הכהן וטהרה טהרה מכלל שהיא טמאה:,ושלא רחוץ ידים ורגלים: אתיא חוקה חוקה ממחוסר בגדים:,ת"ר כהן גדול שלא טבל ושלא קידש בין בגד לבגד ובין עבודה לעבודה ועבד עבודתו כשרה ואחד כהן גדול ואחד כהן הדיוט שלא קידש ידיו ורגליו שחרית ועבד עבודתו פסולה,א"ל רב אסי לרבי יוחנן מכדי חמש טבילות ועשרה קדושין דאורייתא וחוקה כתיב בהו ליעכבו,א"ל אמר קרא (ויקרא טז, ד) ולבשם לבישה מעכבת ואין דבר אחר מעכב,צהבו פניו אמר ליה וי"ו אאופתא כתבי לך אי הכי דצפרא נמי,אמר חזקיה אמר קרא (שמות ל, כא) והיתה להם חק עולם לו ולזרעו לדורותם דבר המעכב בזרעו מעכב בו דבר שאינו מעכב בזרעו אין מעכב בו,רבי יונתן אמר מהכא (שמות מ, לא) ורחצו ממנו משה ואהרן ובניו דבר המעכב בבניו מעכב בו דבר שאינו מעכב בבניו אין מעכב בו,רבי יונתן מ"ט לא אמר מדחזקיה אמר לך ההוא לדורות הוא דכתיב,ואידך מ"ט לא אמר מהאי מיבעי ליה לכדרבי יוסי ברבי חנינא דאמר רבי יוסי ברבי חנינא כל כיור שאין בו כדי לקדש ארבעה כהנים ממנו אין מקדשין בו שנאמר ורחצו ממנו משה ואהרן ובניו:,ת"ר כיצד מצות קידוש מניח ידו הימנית על גבי רגלו הימנית וידו השמאלית על גבי רגלו השמאלית ומקדש רבי יוסי ברבי יהודה אומר מניח שתי ידיו זו על גב זו ועל גבי שתי רגליו זו על גבי זו ומקדש אמרו לו הפלגתה אי אפשר לעשות כן,שפיר קאמרי ליה אמר רב יוסף וחבירו מסייעו,מאי בינייהו אמר אביי עמידה מן הצד איכא בינייהו,א"ל רב סמא בריה דרב אשי לרבינא וליתיב מיתב ולקדש אמר קרא (שמות ל, כ) לשרת ושירות מעומד הוא:,ת"ר קידש ידיו ורגליו ביום אין צריך לקדש בלילה בלילה צריך לקדש ביום דברי רבי שהיה רבי אומר לינה מועלת בקידוש ידים ורגלים רבי אלעזר ברבי שמעון אומר אין לינה מועלת בקידוש ידים ורגלים,תניא אידך היה עומד ומקריב על גבי מזבח כל הלילה לאורה טעון קידוש ידים ורגלים דברי רבי רבי אלעזר בר"ש אומר כיון שקידש ידיו ורגליו מתחילת עבודה אפילו מיכן ועד עשרה ימים אינו צריך לקדש,וצריכא דאי אשמעינן קמייתא בההיא קאמר רבי דפסק ליה מעבודה לעבודה אבל בהא דלא פסק ליה אימא מודי ליה רבי לרבי אלעזר ברבי שמעון ואי אשמעינן בהא בהא קאמר רבי אלעזר ברבי שמעון אבל בהא אימא מודי ליה לרבי צריכא,מאי טעמא דרבי דכתיב (שמות ל, כ) בגשתם מ"ט דרבי אלעזר בר"ש דכתיב (שמות ל, כ) בבואם,ואידך נמי הא כתיב בבואם אי כתיב בגשתם ולא כתיב בבואם הוה אמינא על כל גישה וגישה כתב רחמנא בבואם,ואידך נמי הא כתיב בגשתם אי כתיב בבואם ולא כתיב בגשתם הוה אמינא אפילו אביאה ריקנית,אביאה ריקנית הא כתיב לשרת אלא בגשתם מיבעי ליה לכדרב אחא בר יעקב דאמר רב אחא בר יעקב הכל מודים בקידוש שני כשהוא לבוש מקדש דאמר קרא או בגשתם מי שאינו מחוסר אלא גישה בלבד יצא זה שמחוסר לבישה וגישה,(שמות ל, כ) להקטיר אשה למה לי | 19b. it was b there that /b the High Priests would b don /b their b phylacteries. /b Consequently, the phylacteries of the head did not interpose between the mitre and the priest’s head.,§ The mishna teaches that rites performed by b one who has not yet /b brought b an atonement /b offering to complete the purification process are disqualified. The Gemara asks: b From where do we /b derive this? b Rav Huna says: The verse states /b with regard to the offering brought by a woman who has given birth: b “And the priest shall make atonement for her, and she shall be pure” /b (Leviticus 12:8). Since the verse states: “And b she shall be pure,” /b one learns b by inference that she is ritually impure /b to some extent until she brings her offering, even though she has already immersed. Anyone who has not yet brought an atonement offering is likewise impure to some extent, and rites performed by one who is impure are disqualified (see 17a).,§ The mishna teaches that rites performed by b one whose hands and feet are not washed /b are disqualified. The Gemara explains: This i halakha /i b is derived /b by verbal analogy between b “statute” /b mentioned in this context and b “statute” from /b the case of b one lacking /b the requisite b vestments, /b whose rites are disqualified (see 17b)., b The Sages taught: /b With regard to b a High Priest who did not immerse or did not sanctify /b his hands and feet during the Yom Kippur service b between /b donning the golden b garments and /b the white linen b garments, or between /b performance of one b rite and /b another b rite, and he performed /b the b service /b in this state, b his service is valid /b after the fact. b But /b with regard to b either a High Priest or an ordinary priest who did not sanctify his hands and feet /b at all in the b morning and performed /b the b service, his service is disqualified. /b , b Rav Asi said to Rabbi Yoḥa: Now, /b there are b five immersions and ten sanctifications /b of the hands and feet during the Yom Kippur service b by Torah law, and /b the word: b “Statute” /b (Leviti-cus 16:34), b is written with regard to them. /b Accordingly, b they should be indispensable /b and should disqualify the service if not performed.,Rabbi Yoḥa b said to him: /b After stipulating that the High Priest must wear the requisite vestments before performing the Yom Kippur service, b the verse states: “And put them on” /b (Leviticus 16:4). This superfluous term serves to indicate that b wearing /b the requisite vestments b is indispensable, but nothing else is indispensable. /b ,Rav Asi’s b face lit up /b with joy after hearing this response. Rabbi Yoḥa b said to him: I have /b merely b written /b the letter b i vav /i on a piece of wood for you, /b i.e., I have not given you a satisfactory answer. As, b if that is so, /b that only the wearing of the vestments is indispensable, then failure to sanctify the hands and feet b in the morning /b should b also /b not disqualify the service, yet according to the i baraita /i it disqualifies the service., b Ḥizkiyya says /b there is an alternative answer: b The verse states /b with regard to sanctification of the hands and feet: b “And it shall be a statute forever to them, even to him and to his seed throughout their generations” /b (Exodus 30:21). From the comparison of Aaron to his children one may derive that b anything that is indispensable with regard to his seed, /b the priests, b is indispensable with regard to him, /b the High Priest during the Yom Kippur service, which only he may perform. But b anything that is not indispensable with regard to his seed is not indispensable with regard to him. /b Therefore, the sanctification of the hands and feet between each rite, which is unnecessary for priests during the daily service, does not disqualify the High Priest’s Yom Kippur service if not done., b Rabbi Yonatan says: /b The principle is derived b from here: /b The verse states with regard to the Basin in the Temple: b “That Moses and Aaron and his sons might wash their hands and their feet from it” /b (Exodus 40:31). One may derive from the verse that b anything that is indispensable with regard to his sons is indispensable with regard to him. /b But b anything that is not indispensable with regard to his sons is not indispensable with regard to him. /b ,The Gemara asks: b What is the reason /b that b Rabbi Yonatan did not say /b to derive this b from /b the verse cited b by Ḥizkiyya? /b The Gemara responds: Rabbi Yonatan could have b said to you: That /b verse cited by Ḥizkiyya b is written /b to teach that the i halakha /i applies even b for /b future b generations, /b not to draw a parallel between the High Priest and ordinary priests.,The Gemara asks: b And the other /b Sage, Ḥizkiyya, b what is the reason /b that b he did not say /b to derive the i halakha /i b from that /b verse cited by Rabbi Yonatan? The Gemara responds: b He requires /b that verse b for /b the i halakha /i taught b by Rabbi Yosei, son of Rabbi Ḥanina. As Rabbi Yosei, son of Rabbi Ḥanina, says: /b With regard to b any /b circumstance in b which /b the b Basin does not contain enough /b water b for four priests to sanctify /b their hands and feet b from it, /b the priests b may not sanctify /b their hands and feet b with it, as it is stated: “That Moses and Aaron and his sons might wash /b their hands and their feet b from it.” /b Moses, Aaron, and Aaron’s two sons total four.,§ b The Sages taught: How is the mitzva of sanctification /b of the hands and feet performed? The priest b lays his right hand on top of his right foot, and his left hand on top of his left foot, and sanctifies /b them with the water flowing from the Basin. b Rabbi Yosei, son of Rabbi Yehuda, says: He lays both his hands one on top of the other, and /b lays them together b on top of both his feet, /b themselves laid b one on top of the other, and sanctifies /b them. b They said to him: You have gone too far; it is impossible to do so. /b ,The Gemara notes: b They speak well to him; /b it seems impossible to assume such a position without losing one’s balance. b Rav Yosef says: /b Rabbi Yosei, son of Rabbi Yehuda, meant that the priest would assume the position b while another /b priest would b help him /b maintain his balance.,The Gemara asks: b What /b is the difference b between /b the reasoning of the Sages and that of Rabbi Yosei, son of Rabbi Yehuda? b Abaye says: /b The difference b between them is /b their opinion with regard to b standing /b with support b from the side. /b According to the Sages, this is not considered standing and the priest may not sanctify his hands and feet while in such a position., b Rav Samma, son of Rav Ashi, said to Ravina: And let him sit and sanctify /b his hands and feet while seated, and in this manner he may sanctify them all at once. Ravina said to him: b The verse states: /b “When they go into the Tent of Meeting, they shall wash with water, that they not die; or when they come near to the altar b to minister” /b (Exodus 30:20), b and ministration is /b performed while b standing, /b as the verse states: “To stand to minister” (Deuteronomy 18:5). Therefore, sanctification must also be performed while standing.,§ b The Sages taught: /b If a priest b sanctified his hands and feet during the day, he does not need to sanctify /b them that b night, /b but if he sanctified them b at night, he must sanctify /b them b during the /b following b day. /b This is b the statement of Rabbi /b Yehuda HaNasi, b as Rabbi /b Yehuda HaNasi b would say: /b The disqualification of being b left overnight is determinative with regard to sanctification of /b the b hands and feet, /b like any sacrificial item that is sanctified. Accordingly, once night has passed, the priest must sanctify them again. b Rabbi Elazar, son of Rabbi Shimon, says: /b The disqualification of being b left overnight is not determinative with regard to sanctification of /b the b hands and feet. /b Therefore, as long as the priest continues to serve, he need not sanctify them again., b It is taught /b in b another /b i baraita /i : If the priest b was standing and sacrificing /b offerings b on top of the altar all night, in the morning he requires sanctification of /b the b hands and feet /b again. This is b the statement of Rabbi /b Yehuda HaNasi. b Rabbi Elazar, son of Rabbi Shimon, says: Once he sanctified his hands and feet at the beginning of /b the b service, even /b if he continues to perform rites b for the next ten days, he does not need to sanctify /b them again.,The Gemara notes: b And /b both of the above i baraitot /i are b necessary, /b though they seem to present the same dispute. b As, if it had taught us /b only b the first /b i baraita /i , one might have thought that b Rabbi /b Yehuda HaNasi b stated /b his opinion only b with regard to that /b case, b as /b there the priest b paused between /b one b rite and /b another b rite. But in this /b case, i.e., the second i baraita /i , b where he did not pause /b between rites, b say /b that b Rabbi /b Yehuda HaNasi b concedes to Rabbi Elazar, son of Rabbi Shimon, /b that the priest need not sanctify his hands and feet again. b And /b conversely, b if it had taught us /b only b with regard to that /b case, i.e., the second i baraita /i , one might have thought: b Rabbi Elazar, son of Rabbi Shimon, stated /b his opinion only b in that /b case. b But in this /b case, b say /b that b he concedes to Rabbi /b Yehuda HaNasi. Therefore, both i baraitot /i are b necessary. /b ,The Gemara asks: b What is the reasoning of Rabbi /b Yehuda HaNasi? b As it is written: /b The priests must sanctify their hands and feet: b “When they come near /b to the altar to minister” (Exodus 30:20), i.e., when they begin the service in the morning. And b what is the reasoning of Rabbi Elazar, son of Rabbi Shimon? As it is written /b in the same verse: b “When they go into /b the Tent of Meeting,” indicating that one sanctification suffices for the duration of a priest’s service in the Tent of Meeting.,The Gemara asks: b But /b according to b the other /b Sage, Rabbi Yehuda HaNasi, b as well, isn’t it written: “When they go into /b the Tent of Meeting”? How does he interpret this term? The Gemara responds: b If /b only b “when they come near” had been written, and “when they go into” had not been written, I would say /b that the priest must sanctify his hands and feet b for each and every approach, /b i.e., every rite. Therefore b the Merciful One wrote: “When they go into,” /b to indicate that it is necessary only once a day.,The Gemara asks: b But /b according to b the other /b Sage, Rabbi Elazar, son of Rabbi Shimon, b as well, isn’t it written: “When they come near”? /b How does he interpret this term? The Gemara responds: b If /b only b “when they go into” had been written, and “when they come near” had not been written, I would say /b that b even for an entrance with no purpose, /b i.e., where the priest has no intention of performing rites, he must sanctify his hands and feet. Therefore, the Merciful One wrote: “When they come near.”,The Gemara rejects this: How could one have thought that the priest must sanctify his hands and feet b for an entrance with no purpose? Isn’t is written /b in the same verse: b “To minister”? Rather, /b according to Rabbi Elazar, son of Rabbi Shimon, b “when they come near” is necessary for /b the i halakha /i taught b by Rav Aḥa bar Ya’akov. As Rav Aḥa bar Ya’akov says: All concede with regard to the second sanctification /b performed by the High Priest on Yom Kippur after each immersion that he must b sanctify /b his hands and feet b while he is dressed /b in the priestly vestments, b as the verse states: “Or when they come near /b to the altar to minister.” The verse indicates that b one who is lacking only to come near /b to the altar, i.e., one who is in all other ways prepared for the service, may perform this sanctification. b Excluded is this /b one, b who is lacking /b both b dressing and coming near. /b ,The Gemara asks: b Why do I /b need the continuation of the verse: b “To cause an offering by fire to smoke”? /b |
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