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9 results for "burnt"
1. Hebrew Bible, Leviticus, 9.4, 23.19 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •burnt offering (olah), collective Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 149
9.4. "וְשׁוֹר וָאַיִל לִשְׁלָמִים לִזְבֹּחַ לִפְנֵי יְהוָה וּמִנְחָה בְּלוּלָה בַשָּׁמֶן כִּי הַיּוֹם יְהוָה נִרְאָה אֲלֵיכֶם׃", 23.19. "וַעֲשִׂיתֶם שְׂעִיר־עִזִּים אֶחָד לְחַטָּאת וּשְׁנֵי כְבָשִׂים בְּנֵי שָׁנָה לְזֶבַח שְׁלָמִים׃", 9.4. "and an ox and a ram for peace-offerings, to sacrifice before the LORD; and a meal-offering mingled with oil; for to-day the LORD appeareth unto you.’", 23.19. "And ye shall offer one he-goat for a sin-offering, and two he-lambs of the first year for a sacrifice of peace-offerings.",
2. Hebrew Bible, Proverbs, 14.28 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •burnt offering (olah), collective Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 131
14.28. "בְּרָב־עָם הַדְרַת־מֶלֶךְ וּבְאֶפֶס לְאֹם מְחִתַּת רָזוֹן׃", 14.28. "In the multitude of people is the king’s glory; But in the want of people is the ruin of the prince.",
3. Mishnah, Pesahim, 5.2, 9.2 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •burnt offering (olah), collective Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 149
5.2. "הַפֶּסַח שֶׁשְּׁחָטוֹ שֶׁלֹּא לִשְׁמוֹ, וְקִבֵּל וְהִלֵּךְ וְזָרַק שֶׁלֹּא לִשְׁמוֹ, אוֹ לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ, אוֹ שֶׁלֹּא לִשְׁמוֹ וְלִשְׁמוֹ, פָּסוּל. כֵּיצַד לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ, לְשֵׁם פֶּסַח וּלְשֵׁם שְׁלָמִים. שֶׁלֹּא לִשְׁמוֹ וְלִשְׁמוֹ, לְשֵׁם שְׁלָמִים וּלְשֵׁם פָּסַח: \n", 9.2. "אֵיזוֹ הִיא דֶרֶךְ רְחוֹקָה, מִן הַמּוֹדִיעִים וְלַחוּץ, וּכְמִדָּתָהּ לְכָל רוּחַ, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, מֵאַסְקֻפַּת הָעֲזָרָה וְלַחוּץ. אָמַר רַבִּי יוֹסֵי, לְפִיכָךְ נָקוּד עַל ה', לוֹמַר, לֹא מִפְּנֵי שֶׁרְחוֹקָה וַדַּאי, אֶלָּא מֵאִסְקֻפַּת הָעֲזָרָה וְלַחוּץ: \n", 5.2. "A pesah sacrifice which a person slaughtered another purpose, or caught [the blood] or brought it or sprinkled its [blood] for another purpose; Or for its own purpose and for another purpose; or for another purpose and for its own purpose, it is disqualified. How is it “for its own purpose” and [then] “for another purpose”? For the purpose of being a pesah sacrifice [first] and [then] for the purpose of being a well-being offering. [How is it] “for another purpose” and [then] “for its own purpose”? For the purpose of being a well-being offering [first] and [then] for the purpose of being a pesah sacrifice.", 9.2. "What is “a far-off journey”?From Modi’im and beyond, and the same distance on all sides [of Jerusalem], the words of Rabbi Akiva. Rabbi Eliezer says: from the threshold of the Temple court and beyond. Rabbi Yose said to him: for that reason the heh has a dot on it in order to say, not because it is really far-off, but [even when one is] from the threshold of the Temple court and beyond.",
4. Mishnah, Tamid, 4.3 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •burnt offering (olah), collective Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 131
4.3. "נָטַל אֶת הַסַּכִּין וְהִפְרִישׁ אֶת הָרֵאָה מִן הַכָּבֵד, וְאֶצְבַּע הַכָּבֵד מִן הַכָּבֵד, וְלֹא הָיָה מְזִיזָהּ מִמְּקוֹמָהּ. נָקַב אֶת הֶחָזֶה וּנְתָנוֹ לְמִי שֶׁזָּכָה בוֹ. עָלָה לַדֹּפֶן הַיְמָנִית, הָיָה חוֹתֵךְ וְיוֹרֵד עַד הַשִּׁדְרָה, וְלֹא הָיָה נוֹגֵעַ בַּשִּׁדְרָה, עַד שֶׁהוּא מַגִּיעַ לִשְׁתֵּי צְלָעוֹת רַכּוֹת. חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ, וְהַכָּבֵד תְּלוּיָה בָהּ. בָּא לוֹ לַגֵּרָה, וְהִנִּיחַ בָּהּ שְׁתֵּי צְלָעוֹת מִכָּאן וּשְׁתֵּי צְלָעוֹת מִכָּאן. חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ, וְהַקָּנֶה וְהַלֵּב וְהָרֵאָה תְּלוּיִם בָּהּ. בָּא לוֹ לַדֹּפֶן הַשְּׂמָאלִית, וְהִנִּיחַ בָּהּ שְׁתֵּי צְלָעוֹת רַכּוֹת מִלְמַעְלָן וּשְׁתֵּי צְלָעוֹת רַכּוֹת מִלְּמַטָּן. וְכָךְ הָיָה מַנִּיחַ בַּחֲבֶרְתָּהּ. נִמְצָא מַנִּיחַ בִּשְׁתֵּיהֶן, שְׁתַּיִם שְׁתַּיִם מִלְמַעְלָן וּשְׁתַּיִם שְׁתַּיִם מִלְּמַטָּן. חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ, וְהַשִּׁדְרָה עִמָּהּ, וְהַטְּחוֹל תָּלוּי בָּהּ. וְהִיא הָיְתָה גְדוֹלָה, אֶלָּא שֶׁל יָמִין קוֹרִין גְּדוֹלָה, שֶׁהַכָּבֵד תְּלוּיָה בָהּ. בָּא לוֹ לָעֹקֶץ, חוֹתְכוֹ וּנְתָנוֹ לְמִי שֶׁזָּכָה בוֹ, וְהָאַלְיָה וְאֶצְבַּע הַכָּבֵד וּשְׁתֵּי כְלָיוֹת עִמּוֹ. נָטַל רֶגֶל הַשְּׂמָאלִי וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ. נִמְצְאוּ כֻלָּן עוֹמְדִין בְּשׁוּרָה וְהָאֵבָרִים בְּיָדָם. הָרִאשׁוֹן, בָּרֹאשׁ וּבָרֶגֶל. הָרֹאשׁ בִּימִינוֹ, וְחוֹטְמוֹ כְלַפֵּי זְרוֹעוֹ, וְקַרְנָיו בֵּין אֶצְבְּעוֹתָיו, וּבֵית שְׁחִיטָתוֹ מִלְמַעְלָן, וְהַפֶּדֶר נָתוּן עָלֶיהָ. וְהָרֶגֶל שֶׁל יָמִין בִּשְׂמֹאלוֹ, וּבֵית עוֹרוֹ לַחוּץ. הַשֵּׁנִי, בִּשְׁתֵּי יָדַיִם, שֶׁל יָמִין בִּימִינוֹ, שֶׁל שְׂמֹאל בִּשְׂמֹאלוֹ, וּבֵית עוֹרָן לַחוּץ. הַשְּׁלִישִׁי, בָּעֹקֶץ וּבָרֶגֶל. הָעֹקֶץ בִּימִינוֹ, וְהָאַלְיָה מְדֻלְדֶּלֶת בֵּין אֶצְבְּעוֹתָיו, וְאֶצְבַּע הַכָּבֵד וּשְׁתֵּי הַכְּלָיוֹת עִמּוֹ. הָרֶגֶל שֶׁל שְׂמֹאל בִּשְׂמֹאלוֹ, וּבֵית עוֹרוֹ לַחוּץ. הָרְבִיעִי, בֶּחָזֶה וּבַגֵּרָה. הֶחָזֶה בִימִינוֹ, וְהַגֵּרָה בִשְׂמֹאלוֹ, וְצַלְעוֹתֶיהָ בֵין אֶצְבְּעוֹתָיו. הַחֲמִישִׁי, בִּשְׁתֵּי דְפָנוֹת. שֶׁל יָמִין בִּימִינוֹ, וְשֶׁל שְׂמֹאל בִּשְׂמֹאלוֹ, וּבֵית עוֹרָן לַחוּץ. הַשִּׁשִּׁי, בַּקְּרָבַיִם הַנְּתוּנִים בְּבָזָךְ וּכְרָעַיִם עַל גַּבֵּיהֶם מִלְמַעְלָה. הַשְּׁבִיעִי, בַּסֹּלֶת. הַשְּׁמִינִי, בַּחֲבִתִּין. הַתְּשִׁיעִי, בַּיָּיִן. הָלְכוּ וּנְתָנוּם מֵחֲצִי הַכֶּבֶשׁ וּלְמַטָּה בְּמַעֲרָבוֹ, וּמְלָחוּם. וְיָרְדוּ וּבָאוּ לָהֶם לְלִשְׁכַּת הַגָּזִית, לִקְרוֹת אֶת שְׁמַע: \n", 4.3. "He then took a knife and separated the lung from the liver and the finger of the liver from the liver, but he did not remove it from its place. He cut out the breast and gave it to the one to the one who had merited [bringing it onto the ramp]. He came to the right flank and cut into it as far as the spine, without touching the spine, until he came to the place between two small ribs. He cut it off and gave it to the one who had merited [bringing it onto the ramp], with the liver attached to it. He then came to the neck, and he left two ribs on each side of it, cut it off and gave it to the one to the one who had merited [bringing it onto the ramp], with the windpipe and the heart and the lung attached to it. He then came to the left flank in which he left the two thin ribs above and two thin ribs below; and he had done similarly with the other flank. Thus he left two on each side above and two on each side below. He cut it off and gave it to the one to the one who had merited [bringing it onto the ramp], and the spine with it and the spleen attached to it. This was really the largest piece, but the right flank was called the largest, because the liver was attached to it. He then came to the tail bone, which he cut off and gave it to the one who had merited [bringing it onto the ramp], along with the tail, the finger of the liver and the two kidneys. He then took the left leg and cut it off and gave it to the one who had merited [bringing it onto the ramp]. Thus they were all standing in a row with the limbs in their hands The first had the head and the [right] hind leg. The head was in his right hand with its nose towards his arm, its horns between his fingers, and the place where it was severed turned upwards with the fat covering it. The right leg was in his left hand with the place where the flaying began turned away from him. The second had the two fore legs, the right leg in his right hand and the left leg in his left hand, the place where the flaying began turned away from him. The third had the tail bone and the other hind leg, the tail bone in his right hand with the tail hanging between his fingers and the finger of the liver and the two kidneys with it, and the left hind leg in his left hand with the place where the flaying began turned away from him. The fourth had the breast and the neck, the breast in his right hand and the neck in his left hand, its ribs being between two of his fingers. The fifth had the two flanks, the right one in his right hand, and the left one in his left hand, with the place where the flaying began turned away from him. The sixth had the innards on a platter with the knees on top of them. The seventh had the fine flour. The eighth had the griddle cakes. The ninth had the wine. They went and placed them on the lower half of the ramp on its western side, and salted them (see Leviticus 2:13). They then came down and went to the Chamber of Hewn Stone to recite the Shema.",
5. Mishnah, Yoma, 2.5-2.7 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •burnt offering (olah), collective Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 131
2.5. "תָּמִיד קָרֵב בְּתִשְׁעָה, בַּעֲשָׂרָה, בְּאַחַד עָשָׂר, בִּשְׁנֵים עָשָׂר, לֹא פָחוֹת וְלֹא יוֹתֵר. כֵּיצַד. עַצְמוֹ בְּתִשְׁעָה. בֶּחָג, בְּיַד אֶחָד צְלוֹחִית שֶׁל מַיִם, הֲרֵי כָאן עֲשָׂרָה. בֵּין הָעַרְבַּיִם, בְּאַחַד עָשָׂר, הוּא עַצְמוֹ בְּתִשְׁעָה, וּשְׁנַיִם בְּיָדָם שְׁנֵי גְזִירֵי עֵצִים. וּבְשַׁבָּת בְּאַחַד עָשָׂר, הוּא עַצְמוֹ בְּתִשְׁעָה, וּשְׁנַיִם בְּיָדָם שְׁנֵי בְזִיכֵי לְבוֹנָה שֶׁל לֶחֶם הַפָּנִים. וּבְשַׁבָּת שֶׁבְּתוֹךְ הֶחָג, בְּיַד אֶחָד צְלוֹחִית שֶׁל מָיִם: \n", 2.6. "אַיִל קָרֵב בְּאַחַד עָשָׂר, הַבָּשָׂר בַּחֲמִשָּׁה, הַקְּרָבַיִם וְהַסֹּלֶת וְהַיַּיִן בִּשְׁנַיִם שְׁנָיִם: \n", 2.7. "פַּר קָרֵב בְּעֶשְׂרִים וְאַרְבָּעָה, הָרֹאשׁ וְהָרֶגֶל, הָרֹאשׁ בְּאֶחָד, וְהָרֶגֶל בִּשְׁנַיִם. הָעֹקֶץ וְהָרֶגֶל, הָעֹקֶץ בִּשְׁנַיִם, וְהָרֶגֶל בִּשְׁנַיִם. הֶחָזֶה וְהַגֵּרָה, הֶחָזֶה בְּאֶחָד, וְהַגֵּרָה בִּשְׁלשָׁה. שְׁתֵּי יָדַיִם בִּשְׁנַיִם. שְׁתֵּי דְפָנּוֹת בִּשְׁנַיִם. הַקְּרָבַיִם וְהַסֹּלֶת וְהַיַּיִן בִּשְׁלשָׁה שְׁלשָׁה. בַּמֶּה דְבָרִים אֲמוּרִים, בְּקָרְבְּנוֹת צִבּוּר. אֲבָל בְּקָרְבַּן יָחִיד, אִם רָצָה לְהַקְרִיב, מַקְרִיב. הֶפְשֵׁטָן וְנִתּוּחָן שֶׁל אֵלּוּ וָאֵלּוּ שָׁוִין: \n", 2.5. "The tamid was offered up by nine, ten, eleven or twelve [priests], neither by more, nor by less. How so? [The offering] itself by nine; At the festival [of Sukkot] in the hand of one a flask of water, behold there were ten. In the evening by eleven: [The offering] itself by nine and in the hands of two men were two logs of wood. On Shabbat by eleven: [The offering] itself by nine, in the hands of two men two handfuls of incense for the showbread. And on Shabbat which fell during the festival of Sukkot one man carried in his hand a flask of water.", 2.6. "A ram was offered by eleven: the flesh by five, the innards, the fine flour, and the wine by two each.", 2.7. "A bull was offered by twenty-four: The head and [right] hind-leg: the head by one and the [right] hind-leg by two. The tail and [left] hind-leg: the tail by two and the [left] hind-leg by two. The breast and neck: the breast by one and the neck by three. The two fore-legs by two, The two flanks by two. The innards, the fine flour, and the wine by three each. To what does this refer? To communal offerings. But individual offerings, if a single priest wants to offer [all], he may do so. But as to the flaying and dismembering [of both communal and individual sacrifices] the same regulations apply.",
6. Mishnah, Shekalim, 2.5 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •burnt offering (olah), collective Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 149
2.5. "מוֹתַר שְׁקָלִים, חֻלִּין. מוֹתַר עֲשִׂירִית הָאֵפָה, מוֹתַר קִנֵּי זָבִין, קִנֵּי זָבוֹת, קִנֵּי יוֹלְדוֹת, וְחַטָאוֹת וַאֲשָׁמוֹת, מוֹתְרֵיהֶן נְדָבָה. זֶה הַכְּלָל, כָּל שֶׁהוּא בָּא לְשֵׁם חַטָאת וּלְשֵׁם אַשְׁמָה, מוֹתָרָן נְדָבָה. מוֹתַר עוֹלָה, לָעוֹלָה. מוֹתַר מִנְחָה, לַמִּנְחָה. מוֹתַר שְׁלָמִים, לַשְּׁלָמִים. מוֹתַר פֶּסַח, לַשְּׁלָמִים. מוֹתַר נְזִירִים, לַנְּזִירִים. מוֹתַר נָזִיר, לַנְּדָבָה. מוֹתַר עֲנִיִּים, לָעֲנִיִּים. מוֹתַר עָנִי, לְאוֹתוֹ עָנִי. מוֹתַר שְׁבוּיִים, לַשְּׁבוּיִים. מוֹתַר שָׁבוּי, לְאוֹתוֹ שָׁבוּי. מוֹתַר הַמֵּתִים, לַמֵּתִים. מוֹתַר הַמֵּת, לְיוֹרְשָׁיו. רַבִּי מֵאִיר אוֹמֵר, מוֹתַר הַמֵּת, יְהֵא מֻנָּח עַד שֶׁיָּבֹא אֵלִיָּהוּ. רַבִּי נָתָן אוֹמֵר, מוֹתַר הַמֵּת בּוֹנִין לוֹ נֶפֶשׁ עַל קִבְרוֹ: \n", 2.5. "The surplus of [money set aside for] shekels is non-sacred property. The surplus of [money set aside for the] tenth of the ephah, and the surplus of [money set aside for] bird-offerings of zavim, for bird-offerings of zavot, for bird-offerings of women after childbirth, and sin-offerings and guilt-offerings, their surplus [is used to purchase] freewill-offerings. This is the general rule: all [money set aside] for a sin-offering or for a guilt-offering, the surplus [is used to purchase] freewill-offerings. The surplus of [money set aside for] a burnt-offering [must be used] for a burnt-offering. The surplus of [money set aside for] a meal-offering [must be used] for a meal-offering. The surplus of [money set aside for] a peace-offering [must be used] for a peace-offering. The surplus of [money set aside for] a pesach [must be used] for a wellbeing offering. The surplus of [money set aside for] the offerings of nazirites [must be used] for the offerings of other nazirites. The surplus of [money set aside for] the offerings of a [particular] nazirite [is used to purchase] freewill-offerings. The surplus of [money raised for] the poor [must be used] for other poor. The surplus of [money raised for] a [particular] poor person [must be given] to that [poor person]. The surplus of [money raised for the ransom of] captives [must be used] for [the ransom of other] captives. The surplus of [money raised for the ransom of] a [particular] captive [must be given] to that captive. The surplus of [the money raised for the burial of] the dead [must be used] for [the burial of other] dead. The surplus of [the money raised for the burial of] a [particular] dead person [must be given] to his heirs. Rabbi Meir says: the surplus of [money raised for the burial of] a [particular] dead person must be laid aside until Elijah comes. Rabbi Natan says: the surplus of [money raised for the burial of] a [particular] dead person [must be used] for building a monument for him over his grave.",
7. Tosefta, Temurah, 1.17 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •burnt offering (olah), collective Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 158
8. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •burnt offering (olah), collective Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 131
52b. רע כל היום אמר רבי שמעון בן לקיש יצרו של אדם מתגבר עליו בכל יום ומבקש להמיתו שנאמר (תהלים לז, לב) צופה רשע לצדיק ומבקש להמיתו ואלמלא הקב"ה שעוזר לו אינו יכול לו שנאמ' (תהלים לז, לג) ה' לא יעזבנו בידו ולא ירשיענו בהשפטו,תנא דבי רבי ישמעאל אם פגע בך מנוול זה משכהו לבית המדרש אם אבן הוא נימוח אם ברזל הוא מתפוצץ אם אבן הוא נימוח דכתיב (ישעיהו נה, א) הוי כל צמא לכו למים וכתיב (איוב יד, יט) אבנים שחקו מים אם ברזל הוא מתפוצץ דכתיב (ירמיהו כג, כט) הלא כה דברי כאש נאם ה' וכפטיש יפוצץ סלע,א"ר שמואל בר נחמני א"ר יונתן יצר הרע מסיתו לאדם בעוה"ז ומעיד עליו לעולם הבא שנאמר (משלי כט, כא) מפנק מנוער עבדו ואחריתו יהיה מנון שכן באטב"ח של ר' חייא קורין לסהדה מנון,רב הונא רמי כתיב (הושע ד, יב) כי רוח זנונים התעה וכתיב (הושע ה, ד) בקרבם בתחלה התעם ולבסוף בקרבם,אמר רבא בתחלה קראו הלך ולבסוף קראו אורח ולבסוף קראו איש שנאמר (שמואל ב יב, ד) ויבא הלך לאיש העשיר ויחמול לקחת מצאנו ומבקרו לעשות לאורח וכתיב ויקח את כבשת האיש הרש ויעשה לאיש הבא אליו,אמר רבי יוחנן אבר קטן יש לו לאדם מרעיבו שבע משביעו רעב שנאמר (הושע יג, ו) כמרעיתם וישבעו וגו',אמר רב חנא בר אחא אמרי בי רב ארבעה מתחרט עליהן הקב"ה שבראם ואלו הן גלות כשדים וישמעאלים ויצר הרע גלות דכתיב (ישעיהו נב, ה) ועתה מה לי פה נאם ה' כי לקח עמי חנם וגו' כשדים דכתיב (ישעיהו כג, יג) הן ארץ כשדים זה העם לא היה,ישמעאלים דכתיב (איוב יב, ו) ישליו אהלים לשודדים ובטוחות למרגיזי אל לאשר הביא אלוה בידו יצר הרע דכתיב (מיכה ד, ו) ואשר הרעתי,אמר רבי יוחנן אלמלא שלש מקראות הללו נתמוטטו רגליהם של שונאיהן של ישראל חד דכתיב ואשר הרעתי וחד דכתיב (ירמיהו יח, ו) הנה כחומר ביד היוצר כן אתם וגו' ואידך (יחזקאל לו, כו) והסרתי את לב האבן מבשרכם ונתתי לכם לב בשר,רב פפא אמר אף מהאי נמי (יחזקאל לו, כז) ואת רוחי אתן בקרבכם וגו',(זכריה ב, ג) ויראני ה' ארבעה חרשים מאן נינהו ארבעה חרשים אמר רב חנא בר ביזנא אמר רבי שמעון חסידא משיח בן דוד ומשיח בן יוסף ואליהו וכהן צדק מתיב רב ששת אי הכי היינו דכתיב (זכריה ב, ד) ויאמר אלי אלה הקרנות אשר זרו את יהודה הני לשובה אתו,א"ל שפיל לסיפיה דקרא ויבואו אלה להחריד אותם לידות את קרנות הגוים הנושאים קרן אל ארץ יהודה לזרותה וגו' א"ל בהדי חנא באגדתא למה לי,(מיכה ה, ד) והיה זה שלום אשור כי יבא בארצנו וכי ידרוך בארמנותינו והקמנו עליו שבעה רועים ושמנה נסיכי אדם מאן נינהו שבעה רועים דוד באמצע אדם שת ומתושלח מימינו אברהם יעקב ומשה בשמאלו ומאן נינהו שמנה נסיכי אדם ישי ושאול ושמואל עמוס וצפניה צדקיה ומשיח ואליהו:,ארבעה סולמות כו': תנא גובהה של מנורה חמשים אמה (כו'): וארבעה ילדים של פרחי כהונה ובידיהם כדי שמן של מאה ועשרים לוג: איבעיא להו מאה ועשרים לוג כולהו או דלמא לכל חד וחד תא שמע ובידיהם כדי שמן של שלשים שלשים לוג שהם כולם מאה ועשרים לוג,תנא והן משובחין היו יותר מבנה של מרתא בת בייתוס אמרו על בנה של מרתא בת בייתוס שהיה נוטל שתי יריכות של שור הגדול שלקוח באלף זוז ומהלך עקב בצד גודל ולא הניחוהו אחיו הכהנים לעשות כן משום (משלי יד, כח) ברב עם הדרת מלך,מאי משובחים אילימא משום יוקרא הני יקירי טפי אלא התם כבש ומרובע ולא זקיף הכא סולמות וזקיף טובא:,ולא היה חצר בירושלים: תנא 52b. b evil all day” /b (Genesis 6:5). All day long his thoughts and desires are for evil. b Rabbi Shimon ben Lakish said: A person’s /b evil b inclination overcomes him each day and seeks to kill him, as it stated: “The wicked watches the righteous and seeks to kill him” /b (Psalms 37:32); the wicked here is referring to the wickedness inside one’s heart. b And if not for the Holy One, Blessed be He, Who assists /b him with the good inclination, b he would not overcome it, as it is stated: “The Lord will not leave him in his hand, nor suffer him to be condemned when he is judged” /b (Psalms 37:33)., b The school of Rabbi Yishmael taught: If this scoundrel, /b the evil inclination, b accosted you, /b seeking to tempt you to sin, b drag it to the study hall /b and study Torah. b If it is /b like b a stone, it will be dissolved /b by the Torah. b If it is /b like b iron, it will be shattered. /b The Gemara elaborates: b If it is /b like b stone, it will be dissolved, as it is written: “Ho, everyone who is thirsty, come you for the water” /b (Isaiah 55:1), water in this context meaning Torah; b and it is written: “Stones were worn by water” /b (Job 14:19). b If it is /b like b iron, it will be shattered, as it is written: “Is not My word like fire, says the Lord; and like a hammer that shatters rock” /b (Jeremiah 23:29)., b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yoḥa said: The evil inclination incites a person /b to sin b in this world, and /b then b testifies against him in the next world, as it is stated: “He that delicately brings up his servant from a child shall have him become a master [ i manon /i ] at the last” /b (Proverbs 29:21). Initially, in one’s youth, the evil inclination, which should have been enslaved to him, takes control of him and causes him to sin. Then, ultimately, that same evil inclination becomes his i manon /i . i Manon /i means witness, b as in Rabbi Ḥiyya’s /b coded alphabet in which b i alef /i /b and b i tet /i /b and b i beit /i /b and b i ḥet /i , /b etc., are interchanged. b Witness /b [ b i sahada /i /b ] b is called i manon /i . /b The letters i mem /i and i samekh /i , i nun /i and i heh /i , and i vav /i and i dalet /i are interchanged with other letters., b Rav Huna raised a contradiction /b between two verses. b It is written: “For the spirit of harlotry caused /b them b to err” /b (Hosea 4:12), indicating that this spirit was a temporary phenomenon and not an integral part of their persona. b And it is /b also b written: /b “For the spirit of harlotry b is within them” /b (Hosea 5:4), indicating that it is an integral part of their persona. The Gemara explains: b Initially, it causes them to err /b from without, b and ultimately, /b it is from b within them. /b , b Rava said: Initially, /b the verse b called /b the evil inclination b a traveler /b coming from afar. b Subsequently, /b the verse b calls it a guest, /b as one welcomes it. b Ultimately, /b the verse b calls it man, /b indicating significance, as it became the homeowner. b As it is stated /b in the parable of the poor man’s lamb that Nathan the prophet said to David: b “And there came a traveler to the rich man, and he was reluctant to take of his own flock and of his own herd, to prepare for the guest” /b (II Samuel 12:4). b And it is written /b in the same verse: b “And he took the poor man’s lamb, and prepared it for the man that was come to him.” /b In other words, the evil inclination that began as a traveler gradually rose in prominence., b Rabbi Yoḥa said: A man has a small organ /b used in sexual relations. b If he starves /b the organ, and does not overindulge, it b is satiated; /b however, b if he satiates /b the organ and overindulges in sexual relations, it b is starving, /b and desires more, b as it is stated: “When they were fed, they became full, /b they were filled, and their heart was exalted; therefore have they forgotten Me” (Hosea 13:6)., b Rav Ḥana bar Aḥa said /b that the Sages b in the school of Rav say: /b There are b four /b creations that b the Holy One, Blessed be He, /b created, yet He, as it were, b regrets that He created them, /b as they do more harm than good. b And these are they: Exile, Chaldeans, and Ishmaelites, and the evil inclination. Exile, as it is written: “Now therefore, for what am I here, says the Lord, seeing that My people is taken away for naught” /b (Isaiah 52:5). God Himself is asking: For what am I here? b Chaldeans, as it is written: “Behold the land of the Chaldeans, this is the people that was not” /b (Isaiah 23:13), meaning, if only they never were., b Ishmaelites, as it is written: “The tents of robbers prosper, and they that provoke God are secure, in whatsoever God brings with His hand” /b (Job 12:6). God brought upon Himself these Arabs that dwell in the deserts in tents. b The evil inclination, as it is written: /b “On that day, says the Lord, will I assemble her that is lame, and I will gather her that is driven away, b and her that I corrupted” /b (Micah 4:6). God is saying that He created the evil inclination that led the people to sin and to be cast into exile., b Rabbi Yoḥa said: Were it not for these three verses /b that follow that indicate that God controls people’s hearts, b the legs of the enemies of /b the b Jewish people, /b a euphemism for the Jewish people themselves, b would have collapsed, /b unable to withstand the repercussions of their sins. b One, as it is written: “And her that I corrupted,” /b indicating God’s regret for doing so. b And one, as it is written: “Behold, as the clay in the potter’s hand, so are you /b in My hand, O house of Israel” (Jeremiah 18:6). b And the other /b verse: b “And I will take away the heart of stone out of your flesh, and I will give you a heart of flesh” /b (Ezekiel 36:26), indicating that the matter is not solely in human hands, but in the hands of God as well., b Rav Pappa said: /b It is derived b from this /b verse b as well: “And I will put My spirit within you, /b and cause you to walk in My statutes, and you shall keep My ordices, and do them” (Ezekiel 36:27).,§ Apropos the end of days, the Gemara cites another verse and interprets it homiletically. It is stated: b “The Lord then showed me four craftsmen” /b (Zechariah 2:3). b Who are these four craftsmen? Rav Ḥana bar Bizna said /b that b Rabbi Shimon Ḥasida said: /b They are b Messiah ben David, Messiah ben Yosef, Elijah, and the righteous /b High b Priest, /b who will serve in the Messianic era. b Rav Sheshet raised an objection: If so, /b if that is the identity of the four craftsmen, then b that which is written /b in the previous verse: b “And he said to me: These are the horns that scattered Judea” /b (Zechariah 2:4), is difficult; b these /b four in the first verse b are coming for their enemies, /b and are not redeemers.,Rav Ḥana b said to /b Rav Sheshet: b Go to the end of the verse: “These then are come to frighten them, to cast down the horns of the nations, which lifted up /b their b horn against the land of Judah to scatter it.” /b This indicates that the horns refer to the nations that exiled the Jewish people and that the four craftsmen will hurl those horns aside. Rav Sheshet b said to him: Why /b should b I /b disagree b with /b Rav b Ḥana in /b matters of b i aggada /i , /b where he is more expert than I, and I cannot prevail?,The Gemara continues homiletically interpreting verses that relate to the end of days. It is stated: b “And this shall be peace: When the Assyrian shall come into our land, and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight princes among men” /b (Micah 5:4). The Gemara asks: b Who are these seven shepherds? /b The Gemara explains: b David /b is b in the middle; Adam, Seth, and Methuselah are to his right; Abraham, Jacob, and Moses are to his left. And who are the eight princes among men? /b They are b Yishai, Saul, Samuel, Amos, Zephania, Zedekiah, Messiah, and Elijah. /b ,§ The mishna continues: b And there were four ladders /b for each pole. One of the Sages b taught: The height of the candelabrum /b upon the pole b is fifty cubits. And /b there were b four children from the priesthood trainees /b holding b and in their hands jugs of oil /b with a capacity b of 120 i log /i /b of oil. b A dilemma was raised: /b Was it b 120 i log /i altogether, or perhaps each and every /b child carried that amount? b Come /b and b hear /b proof from this i baraita /i : b And in their hands /b were b jugs of oil, each /b with a capacity b of thirty i log /i , that were all /b together b 120 i log /i . /b ,One of the Sages b taught: And these /b young priests who held the pitchers b were superior /b in strength b to the son of Marta, daughter of Baitos, /b who was a priest renowned for his might. b They said about the son of Marta, daughter of Baitos, that he would take two thighs of a large bull /b that was so large b that /b it would be b purchased for one thousand i zuz /i , and walk /b up the ramp in small steps, b heel to toe, /b without hurrying, due to his strength. However, b his brethren the priests would not allow him do so, due to /b the principle: b “In the multitude of people is the King’s glory” /b (Proverbs 14:28). The more priests engaged in the Temple service, the greater glory for God. Therefore, it is preferable for the thighs to be carried to the altar by multiple priests.,The Gemara asks: In b what /b sense were these young priests b superior? If we say it is due to the weight /b of the pitchers that they carried, b these /b two b thighs are heavier /b than the thirty i log /i of oil. The Gemara answers: b Rather, /b the difference is that b there, /b in the case of the son of Marta, he walked on a b ramp /b that was wide, b and /b with a moderate gradient of only one cubit every b four /b cubits of length, b and /b it is b not steep; here /b they climbed b ladders, and /b those are b very steep. /b ,§ The mishna continues: b And there was not a courtyard in Jerusalem /b that was not illuminated from the light of the Place of the Drawing of the Water. One of the Sages b taught: /b
9. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •nan Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 131
26a. למאי אתא לכדתניא כיצד היה עושה נותן את הפדר אבית השחיטה ומעלהו וזה הוא דרך כבוד של מעלה, big strongמתני׳ /strong /big הפייס השלישי חדשים לקטרת באו והפיסו והרביעי חדשים עם ישנים מי מעלה אברים מן הכבש למזבח, big strongגמ׳ /strong /big תנא מעולם לא שנה אדם בה מ"ט א"ר חנינא מפני שמעשרת,א"ל רב פפא לאביי מ"ט אילימא משום דכתיב (דברים לג, י) ישימו קטורה באפך וכתיב בתריה (דברים לג, יא) ברך ה' חילו אי הכי עולה נמי הכתיב (דברים לג, י) וכליל על מזבחך,א"ל הא שכיחא והא לא שכיחא,אמר רבא לא משכחת צורבא מרבנן דמורי אלא דאתי משבט לוי או משבט יששכר לוי דכתיב (דברים לג, י) יורו משפטיך ליעקב יששכר דכתב (דברי הימים א יב, לג) (ובני) יששכר יודעי בינה לעתים לדעת מה יעשה ישראל ואימא יהודה נמי דכתיב (תהלים ס, ט) יהודה מחוקקי אסוקי שמעתא אליבא דהילכתא קאמינא,א"ר יוחנן אין מפייסין על תמיד של בין הערבים אלא כהן שזכה בו בשחרית זוכה בו ערבית מיתיבי כשם שמפייסין שחרית כך מפייסין בין הערבים כי תניא ההיא בקטורת,והתניא כשם שמפייסין לו שחרית כך מפייסין לו ערבית אימא לה,והתניא כשם שמפייסין לו שחרית כך מפייסין לו ערבית וכשם שמפייסין לה שחרית כך מפייסין לה ערבית,אמר רב שמואל בר רב יצחק הכא בשבת עסקינן הואיל ומשמרות מתחדשות,ולמאי דסליק אדעתין מעיקרא נפישי להו פייסות מייתי כולהו מצפרא אתו דזכי ביה שחרית זכי דזכי בערבית זכי,הרביעי חדשים עם ישנים וכו' מתניתין דלא כרבי אליעזר בן יעקב דתנן רבי אליעזר בן יעקב אומר המעלה איברים לכבש הוא מעלה אותן למזבח,במאי קמיפלגי מר סבר (משלי יד, כח) ברב עם הדרת מלך ומר סבר מקום שכינה לאו אורח ארעא,אמר רבא לא רבי אליעזר בן יעקב אית ליה דרבי יהודה ולא רבי יהודה אית ליה דרבי אליעזר בן יעקב דא"כ בצרו להו פייסות,ואי משכחת תנא דתני חמש 26a. b what does /b that b come /b to teach us? The Gemara explains: b As it was taught /b in a i baraita /i : b In what manner would /b the priest placing the pieces on the altar b do /b so? b He /b would b place the fat /b right b over the place of slaughter, /b that is, on the cut neck, b and bring it up /b that way, b and that is the /b most b respectful way toward the Most High, /b that the bloody point of slaughter not be exposed., strong MISHNA: /strong Before b the third lottery, /b the appointee declared: Let only those priests who are b new to /b offering b the incense /b come and b participate in the lottery /b for the incense. b The fourth /b lottery was open to those b new /b to the service along b with /b those b old /b hands who had already performed it, to determine b who /b would b take the limbs up from the ramp, /b where they had been placed earlier, b to the altar. /b , strong GEMARA: /strong A Sage b taught /b in the i Tosefta /i : b No person ever performed /b the service of the incense b twice, /b as a new priest was always found for this service. The Gemara asks: b What is the reason /b that they were insistent that no priest should be assigned this task more than once in his life? b Rabbi Ḥanina said: /b It is b because it brings wealth /b to the one who performs it. Since bringing the incense was a blessing for wealth, it was decided that as many different priests as possible should have an opportunity to do this service., b Rav Pappa said to Abaye: What is the reason /b for this assertion that the one who burns the incense becomes wealthy? b If we say it is because it is written: “They shall put incense before You /b and whole burnt-offerings on Your altar” (Deuteronomy 33:10), b and it is written /b immediately b after that: “Bless, O Lord, his substance” /b (Deuteronomy 33:11), b if so, /b we should b also /b make the same assertion concerning those who perform the sacrifice of b a burnt-offering, since it is written /b in that same verse: b “And whole burnt-offerings on Your altar.” /b ,Abaye b said to him: /b There is a difference between the two: b This, /b the sacrifice of a burnt-offering, b is frequent, and that, /b the burning of incense, b is infrequent. /b There were many burnt-offerings, both obligatory and voluntary, brought during the course of a day, whereas the incense was burned only twice a day. It is logical to assume that the blessing of riches was not extended to the many priests who participated in the burnt-offerings, but to the few priests who performed the burning of the incense.,Apropos this passage in Deuteronomy, b Rava said: You do not find a young Torah scholar who gives /b halakhic b instruction unless he comes from the tribe of Levi or from the tribe of Issachar. /b The assertion with regard to the tribe of b Levi /b is b as it is written: “They shall teach Jacob Your ordices /b and Israel Your law” (Deuteronomy 33:10). And the assertion with regard to the tribe of b Issachar /b is b as it is written: “And of the children of Issachar, men that had understanding of the times, to know what Israel should do” /b (I Chronicles 12:33). The Gemara asks: b And say /b that scholars come from the tribe of b Judah also, as it is written: “Judah is my lawgiver” /b (Psalms 60:9). Rava answers: While it is true that the tribe of Judah also taught Torah, in my statement b I was speaking /b only b of those who /b can b draw conclusions according to the i halakha /i . /b Although Judah produces great scholars, men capable of translating abstract analysis of the Torah into legal principles come from the two tribes mentioned.,§ b Rabbi Yoḥa said: They did not hold /b a separate b lottery /b for the slaughtering and sacrifice of the b daily afternoon offering. Rather, /b the same b priest who won /b a particular privilege for b the morning /b offering b wins /b the privilege for the corresponding task in the b evening, /b i.e., for the b afternoon /b service. In this way, the morning lottery covered both services. The Gemara b raises an objection /b from a i baraita /i : b Just as they hold a lottery in the morning, so too, they hold a lottery in the afternoon. /b This shows that there was a separate lottery for the daily afternoon offering. The Gemara answers: b When that /b i baraita /i b was taught, /b it referred only b to the incense, /b which, as stated above, was given to a different priest each time it was offered.,The Gemara asks: b But wasn’t it taught /b in a i baraita /i : b Just as they hold a lottery for it [ i lo /i ] in the morning, so too, they hold a lottery for it [ i lo /i ] in the afternoon. /b The masculine pronoun i lo /i indicates that it is not referring to the incense, which is a feminine noun in Hebrew, but to the daily afternoon offering, which is described by a masculine noun. The Gemara answers: Change the wording of the i baraita /i and b say: i Lah /i , /b using the feminine pronoun instead of the masculine i lo /i , so that it is indeed referring to the incense.,The Gemara asks further: b But wasn’t it taught /b in another i baraita /i : b Just as they hold a lottery for it [ i lo /i ] the morning, so too, they hold a lottery for it [ i lo /i ] in the afternoon; and just as they hold a lottery for it [ i lah /i ] in the morning, so too, they hold a lottery for it [ i lah /i ] in the afternoon. /b This i baraita /i makes the statement twice, once using the masculine pronoun and once using the feminine pronoun, which shows that there was a separate lottery in the afternoon not only for the incense but also for the daily offering., b Rav Shmuel bar Rav Yitzḥak said: /b There is no contradiction. b Here, /b in this last i baraita /i , b we are dealing with Shabbat, /b when a second lottery in the afternoon was necessary, b since the priestly rotations are renewed /b each Shabbat. On Shabbat the outgoing watch of priests performs the morning service, and the incoming watch performs the afternoon service. Therefore, the same priest could not perform the service of both the morning and afternoon offerings, necessitating a second lottery on that day to designate priests for the various afternoon tasks.,The Gemara asks: b And /b according b to what we thought initially, /b that there was a separate lottery each day for the daily afternoon offering, b there would be /b too b many lotteries, /b as the mishna states that there were just four lotteries daily. How was it conceivable even to consider such a possibility? The Gemara answers: The thought was that b all /b the priests b would come /b and assemble just once, b in the morning, /b for both lotteries, and the priest b who would win /b the lottery for sacrificing b the /b daily b morning /b offering b would win /b that privilege for the morning only, and the priest b who would win /b the lottery for sacrificing b the /b daily b afternoon /b offering b would win /b the privilege for the afternoon.,§ The mishna states: b The fourth /b lottery was open to those b new /b to the service along b with /b those b old /b hands who had already performed it, to determine who would take the limbs up from the ramp to the altar. The Gemara states: b The mishna is not in accordance with /b the opinion of b Rabbi Eliezer ben Ya’akov. As we learned /b in a mishna in tractate i Tamid /i that b Rabbi Eliezer ben Ya’akov says: /b The priest b who takes the limbs up to the ramp is the one who takes them up /b from the ramp b to the altar. /b In contrast, according to the mishna discussed here, it is implied that a different priest won the privilege for the latter service in the lottery.,The Gemara asks: b With regard to what do they disagree? One Sage, /b the i tanna /i of the mishna discussed here, b holds /b that it is proper to follow the verse: b “In the multitude of people is the king’s glory” /b (Proverbs 14:28). It is a glorification of God for many priests to participate in the service, so different priests were assigned the task of taking the limbs to the ramp, and others were tasked with carrying them up the ramp to the altar. b And one Sage, /b Rabbi Eliezer ben Ya’akov, b holds /b that it is b not proper conduct /b in b the place of the Divine Presence /b to have two sets of priests for these tasks, as it gives the appearance that the first set does not want to be bothered to take the limbs up to the altar., b Rava said: Rabbi Eliezer ben Ya’akov, /b who holds that the same priest who brought the limbs to the ramp also brought them up to the altar, b is not of /b the same opinion as b Rabbi Yehuda, /b who holds that there is no separate lottery for the privilege of carrying the coal pan for the incense. b And /b conversely, b Rabbi Yehuda is not of /b the same opinion as b Rabbi Eliezer ben Ya’akov. /b As, b if it would be so /b that these two Sages agreed with each other, b there would be too few lotteries; /b there would be only three lotteries rather than four. Rather, one must say that according to Rabbi Eliezer ben Ya’akov, who maintains that there was no lottery held for taking the limbs up to the altar, there was a fourth lottery to determine who would carry the coal pan; and according to Rabbi Yehuda, who maintains that there was no lottery for carrying the coal pan, there must have been a lottery for carrying the limbs up to the ramp., b And if you find a i tanna /i /b in a i baraita /i b who teaches /b that there were b five /b lotteries for the Temple service,