2. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Endzeit
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 219; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 170
| 74b בר אמוראי לאתויה ורגש ובעי לשמטיה לאטמיה ושדא זיקא דחלא ונחת נפק בת קלא אמר לן מאי אית לכו בהדי קרטליתא דדביתהו דר"ח בן דוסא דעתידה דשדיא תכלתא בה לצדיקי לעלמא דאתי,רב יהודה הינדוא משתעי זימנא חדא הוה אזלינן בספינתא וחזינן ההוא אבן טבא דהוה הדיר לה תנינא נחית בר אמוראי לאתויה אתא תנינא קא בעי למבלע לה לספינתא אתא פישקנצא פסקיה לרישיה אתהפיכו מיא והוו דמא אתא תנינא חבריה שקליה ותליה ליה וחיה הדר אתא קא בעי בלעא לספינתא הדר אתא ציפרא פסקיה לרישיה שקלוה לההיא אבן טבא שדיוה לספינתא הוה הני ציפרי מליחי בהדן אותבינהו עלייהו שקלוה ופרחו להו בהדה,תנו רבנן מעשה ברבי אליעזר ורבי יהושע שהיו באין בספינה והיה ר"א ישן ור\' יהושע נעור נזדעזע ר\' יהושע וננער ר"א אמר לו מה זה יהושע מפני מה נזדעזעת אמר לו מאור גדול ראיתי בים אמר לו שמא עיניו של לויתן ראית דכתיב (איוב מא, י) עיניו כעפעפי שחר,אמר רב אשי אמר לי הונא בר נתן זימנא חדא הוה קא אזלינן במדברא והואי אטמא דבשרא בהדן פתחנא ונקרינא ואנחנא אעשבי אדמייתינן ציבי חלם אטמא וטוינן כי הדרן לבתר תריסר ירחי שתא חזינהו להנהו גומרי דהוו קא מלחשי כי אתאי לקמיה דאמימר אמר לי ההוא עישבא סמתרי הוה הנהו גומרי דריתמא הוו,(בראשית א, כא) ויברא אלהים את התנינים הגדולים הכא תרגימו ארזילי דימא ר\' יוחנן אמר זה לויתן נחש בריח ולויתן נחש עקלתון שנאמר (ישעיהו כז, א) ביום ההוא יפקוד ה\' בחרבו הקשה וגו\':,(סימן כל שעה ירדן): אמר רב יהודה אמר רב כל מה שברא הקב"ה בעולמו זכר ונקבה בראם אף לויתן נחש בריח ולויתן נחש עקלתון זכר ונקבה בראם ואלמלי נזקקין זה לזה מחריבין כל העולם כולו מה עשה הקב"ה סירס את הזכר והרג הנקבה ומלחה לצדיקים לעתיד לבא שנאמר (ישעיהו כז, א) והרג את התנין אשר בים,ואף בהמות בהררי אלף זכר ונקבה בראם ואלמלי נזקקין זה לזה מחריבין כל העולם כולו מה עשה הקב"ה סירס הזכר וצינן הנקבה ושמרה לצדיקים לעתיד לבא שנאמר (איוב מ, טז) הנה נא כחו במתניו זה זכר ואונו בשרירי בטנו זו נקבה,התם נמי ליסרסיה לזכר וליצננה לנקבה דגים פריצי וליעביד איפכא איבעית אימא נקבה מליחא מעלי איבעית אימא כיון דכתיב (תהלים קד, כו) לויתן זה יצרת לשחק בו בהדי נקבה לאו אורח ארעא הכא נמי לימלחה לנקבה כוורא מליחא מעלי בשרא מליחא לא מעלי,ואמר רב יהודה אמר רב בשעה שביקש הקב"ה לבראות את העולם אמר לו לשר של ים פתח פיך ובלע כל מימות שבעולם אמר לפניו רבש"ע די שאעמוד בשלי מיד בעט בו והרגו שנאמר (איוב כו, יב) בכחו רגע הים ובתבונתו מחץ רהב,אמר ר\' יצחק ש"מ שרו של ים רהב שמו ואלמלא מים מכסין אותו אין כל בריה יכולה לעמוד בריחו שנאמר (ישעיהו יא, ט) לא ירעו ולא ישחיתו בכל הר קדשי וגו\' כמים לים מכסים אל תקרי לים מכסים אלא לשרה של ים מכסים,ואמר רב יהודה אמר רב ירדן יוצא ממערת פמייס תניא נמי הכי ירדן יוצא ממערת פמייס ומהלך בימה של סיבכי ובימה של טבריא ומתגלגל ויורד לים הגדול ומתגלגל ויורד עד שמגיע לפיו של לויתן שנאמר (איוב מ, כג) יבטח כי יגיח ירדן אל פיהו מתקיף לה רבא בר עולא האי בבהמות בהררי אלף כתיב אלא אמר רבא בר עולא אימתי בהמות בהררי אלף בטוחות בזמן שמגיח ירדן בפיו של לויתן,(סימן ימים גבריאל רעב) כי אתא רב דימי א"ר יוחנן מאי דכתיב (תהלים כד, ב) כי הוא על ימים יסדה ועל נהרות יכוננה אלו שבעה ימים וארבעה נהרות שמקיפין את ארץ ישראל ואלו הן שבעה ימים ימה של טבריא וימה של סדום וימה של חילת וימה של חילתא וימה של סיבכי וים אספמיא וים הגדול ואלו הן ארבעה נהרות ירדן וירמוך וקירומיון ופיגה,כי אתא רב דימי א"ר יונתן עתיד גבריאל לעשות'' None | 74b i.e., a diver bar amoraei went into the water to bring up this chest, and the fish became angry and sought to sever his thigh, but the diver threw upon it a flask of vinegar and they descended and swam away. A Divine Voice emerged and said to us: What right do you have to touch the crate of the wife of Rabbi Ḥanina ben Dosa, as she is destined to insert sky-blue wool in it to be used in the ritual fringes of the righteous in the World-to-Come?,Rav Yehuda from India relates: Once we were traveling in a ship and we saw a certain precious stone that was encircled by a snake. A diver descended to bring it up, and the snake came and sought to swallow the ship. A raven came and cut off its head, and the water turned into blood due to the enormousness of the snake. Another snake came, took the precious stone, and hung it on the dead snake, and it recovered. It returned and again sought to swallow the ship, and yet again a bird came and cut off its head, took that precious stone, and threw it onto the ship. We had with us these salted birds; we placed the stone on them, and they took the stone and flew away with it.,§ Apropos the stories of large sea creatures, the Gemara discusses the large sea creatures mentioned in the Bible. The Sages taught: There was an incident involving Rabbi Eliezer and Rabbi Yehoshua, who were traveling on a ship, and Rabbi Eliezer was sleeping and Rabbi Yehoshua was awake. Rabbi Yehoshua trembled, and Rabbi Eliezer awoke. Rabbi Eliezer said to him: What is this, Yehoshua; for what reason did you tremble? Rabbi Yehoshua said to him: I saw a great light in the sea. Rabbi Eliezer said to him: Perhaps you saw the eyes of the leviathan, as it is written: “And his eyes are like the eyelids of the morning” (Job 41:10).,Rav Ashi said: Huna bar Natan said to me: Once we were traveling in the desert, and we had a thigh of meat with us. We cut open the thigh and tore off the sciatic nerve and the forbidden fat and put it on the grass. By the time that we brought wood, the thigh had repaired itself, and we roasted it. When we returned to that place after twelve months of the year had passed, we saw that those coals were still glowing. When I came before Ameimar, he said to me: That grass was a drug of life samterei, while those coals were of broom.,The verse states: “And God created the great sea monsters” (Genesis 1:21). Here, in Babylonia, they interpreted this as a reference to the sea oryx. Rabbi Yoḥa says: This is leviathan the slant serpent, and leviathan the tortuous serpent, as it is stated: “In that day the Lord with His sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent” (Isaiah 27:1).,§ The Gemara provides a mnemonic for the following statements of Rav Yehuda citing Rav: Everything; time; Jordan. Rav Yehuda says that Rav says: Everything that the Holy One, Blessed be He, created in His world, He created male and female. Even leviathan the slant serpent and leviathan the tortuous serpent He created male and female. And if they would have coupled and produced offspring, they would have destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and killed the female, and salted the female to preserve it for the banquet for the righteous in the future. As it is stated: “And He will slay the serpent that is in the sea” (Isaiah 27:1).,And He created even the beasts on the thousand hills (see Psalms 50:10) male and female. And they were so enormous that if they would have coupled and produced offspring, they would have destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and cooled the sexual desire of the female and preserved it for the righteous in the future. As it is stated about the beasts: “Lo now, his strength is in his loins” (Job 40:16); this is referring to the male. The continuation of the verse: “And his force is in the stays of his body”; this is the female, alluding to the idea that they did not use their genitals for the purpose of procreation.,The Gemara asks: There too, with regard to the leviathan, let Him castrate the male and cool the female; why was it necessary to kill the female? The Gemara answers: Fish are unrestrained, and therefore even if the female was cooled, the female would still procreate. The Gemara suggests: And let Him do the opposite, and kill and preserve the male leviathan. The Gemara responds: If you wish, say that the salted female is better; if you wish, say instead that since it is written: “There is leviathan, whom You have formed to sport with” (Psalms 104:26), the male must be left alive for sport, because it is not proper conduct to sport with a female. The Gemara asks: Here too, with regard to the beasts, let Him preserve the female in salt, instead of cooling it. The Gemara answers: Salted fish is good, but salted meat is not good.,And Rav Yehuda says that Rav says: At the time when the Holy One, Blessed be He, sought to create the world, He said to the minister of the sea: Open your mouth and swallow all the waters of the world, so that there will be room for land. The minister of the sea said before Him: Master of the Universe, it is enough that I will stay within my own waters. God immediately struck him and killed him; as it is stated: “He stirs up the sea with His power, and by His understanding He smites through Rahab” (Job 26:12).,Rabbi Yitzḥak said: Conclude from here that the name of the minister of the sea is Rahab, and were it not for waters of the sea that cover him, no creature could withstand his smell, as his corpse emits a terrible stench. As it is stated: “They shall not hurt nor destroy in all My holy mountain; for the earth shall be full of the knowledge of the Lord, as the waters cover the sea” (Isaiah 11:9). Do not read this phrase as “cover the sea”; rather read it as: Cover the minister of the sea, i.e., the term sea is referring to the minister of the sea, not to the sea itself.,And Rav Yehuda says that Rav says: The Jordan issues forth from the cave of Pamyas. That is also taught in a baraita: The Jordan issues forth from the cave of Pamyas, and travels in the Sea of Sivkhi, i.e., the Hula Lake, and in the Sea of Tiberias, the Sea of Galilee, and rolls down to the Great Sea, and rolls down until it reaches the mouth of the leviathan. As it is stated: “He is confident, though the Jordan rush forth to his mouth” (Job 40:23). Rava bar Ulla strongly objects to this explanation of the verse, stating: But this verse is written about the beasts on the thousand hills. Rather, Rava bar Ulla said that this is the meaning of the verse: When are the beasts on the thousand hills confident? When the Jordan rushes forth into the mouth of the leviathan.,§ The Gemara provides a mnemonic for the upcoming statements of Rav Dimi: Seas; Gabriel; hungry. When Rav Dimi came from Eretz Yisrael to Babylonia, he said that Rabbi Yoḥa said: What is the meaning of that which is written: “For He has founded it upon the seas, and established it upon the floods” (Psalms 24:2)? These are the seven seas and four rivers that surround Eretz Yisrael. And these are the seven seas: The Sea of Tiberias, the Sea of Sodom, i.e., the Dead Sea, the Sea of Ḥeilat, the Sea of Ḥeilata, the Sea of Sivkhi, the Sea of Aspamya, and the Great Sea, i.e., the Mediterranean. And these are the four rivers: The Jordan, the Jarmuth, and the Keiromyon, and the Piga, which are the rivers of Damascus.,When Rav Dimi came from Eretz Yisrael to Babylonia he said that Rabbi Yonatan says: In the future, Gabriel will perform'' None |
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3. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Endzeit • Urzeit-Endzeit
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 210; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 88
| 54b כאיש המעורה בלוייה שלו אמר ריש לקיש בשעה שנכנסו נכרים להיכל ראו כרובים המעורין זה בזה הוציאון לשוק ואמרו ישראל הללו שברכתן ברכה וקללתן קללה יעסקו בדברים הללו מיד הזילום שנאמר (איכה א, ח) כל מכבדיה הזילוה כי ראו ערותה,ושתיה היתה נקראת תנא שממנה הושתת העולם תנן כמאן דאמר מציון נברא העולם דתניא רבי אליעזר אומר עולם מאמצעיתו נברא שנאמר (איוב לח, לח) בצקת עפר למוצק ורגבים ידובקו,רבי יהושע אומר עולם מן הצדדין נברא שנאמר (איוב לז, ו) כי לשלג יאמר הוי ארץ וגשם מטר וגשם מטרות עוזו רבי יצחק (נפחא) אמר אבן ירה הקב"ה בים ממנו נשתת העולם שנאמר (איוב לח, ו) על מה אדניה הטבעו או מי ירה אבן פנתה,וחכמים אומרים מציון נברא שנאמר (תהלים נ, א) מזמור לאסף אל אלהים ה\' ואומר מציון מכלל יופי ממנו מוכלל יפיו של עולם,תניא ר\' אליעזר הגדול אומר (בראשית ב, ד) אלה תולדות השמים והארץ בהבראם ביום עשות ה\' אלהים ארץ ושמים תולדות שמים משמים נבראו תולדות הארץ מארץ נבראו,וחכמים אומרים אלו ואלו מציון נבראו שנאמר מזמור לאסף אל אלהים ה\' דבר ויקרא ארץ ממזרח שמש עד מבואו ואומר מציון מכלל יופי אלהים הופיע ממנו מוכלל יופיו של עולם,נטל את הדם ממי שממרס בו וכו\' מאי כמצליף מחוי רב יהודה'' None | 54b It means like a man joined and clinging to his livaya, his partner, i.e., his wife. In other words, the cherubs appeared to be embracing one another. Reish Lakish said: When gentiles destroyed the Second Temple and entered the Sanctuary, they saw these drawings of cherubs clinging to one another. They peeled them from the wall, took them out to the market, and said: These Jews, whose blessing is a blessing and whose curse is a curse, due to their great fear of God, should they be occupied with such matters, making images of this kind? They immediately debased and destroyed them, as it is stated: “All who honored her debase her because they have seen her nakedness” (Lamentations 1:8).,§ The mishna taught that a stone sat in the Holy of Holies and it was called the foundation shetiyya rock. A Sage taught in the Tosefta: Why was it called shetiyya? It is because the world was created hushtat from it. The Gemara comments: We learned the mishna in accordance with the opinion of the one who said that the world was created from Zion. As it was taught in a baraita that Rabbi Eliezer says: The world was created from its center, as it is stated: “When the dust runs into a mass, and the clods cleave fast together” (Job 38:38). The world was created by adding matter to the center, like the formation of clumps of earth.,Rabbi Yehoshua says: The world was created from the sides, as it is stated: “For He said to the snow: Become the earth, likewise to the shower of rain, and to the showers of His mighty rain” (Job 37:6). This verse indicates that the rains fell from all sides, which led to the creation of the earth. Rabbi Yitzḥak Nappaḥa said: The Holy One, Blessed be He, cast a stone into the sea, from which the world was created, as it is stated: “Upon what were its foundations fastened; or who laid its cornerstone?” (Job 38:6).,And the Rabbis say: The world was created from Zion, as it is stated: “A Psalm of Asaph. God, the Lord God has spoken and called the earth, from the rising of the sun to its place of setting” (Psalms 50:1), and it states: “Out of Zion, the perfection of beauty, God has shined forth” (Psalms 50:2). The mishna is taught in accordance with this last opinion.,It was taught in a baraita that Rabbi Eliezer the Great says: “These are the generations of the heaven and the earth when they were created, on the day that the Lord God made earth and heaven” (Genesis 2:4) means that the generations of the heavens, i.e., all things found in the heavens, were created from the heavens, while the generations of the earth were created from the earth.,And the Rabbis say: Both these and those were created from Zion, as it is stated: “A Psalm of Asaph. God, the Lord God has spoken and called the earth, from the rising of the sun to its place of setting,” and it says: “Out of Zion, the perfection of beauty, God has shined forth,” i.e., from Zion the beauty of the world was perfected, which includes both the generations of the heavens and the generations of the earth.,§ The mishna taught that the High Priest took the blood of the bull from the one who was stirring it so it would not coagulate, and he entered and sprinkled it like one who whips. The Gemara asks: What is the meaning of: Like one who whips? Rav Yehuda demonstrated the action with his hand,'' None |
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