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11 results for "enochic"
1. Hebrew Bible, Genesis, 5.21-5.25, 6.1-6.7 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 90
5.21. "וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־מְתוּשָׁלַח׃", 5.22. "וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃", 5.23. "וַיְהִי כָּל־יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה׃", 5.24. "וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃", 5.25. "וַיְחִי מְתוּשֶׁלַח שֶׁבַע וּשְׁמֹנִים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־לָמֶךְ׃", 6.1. "וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃", 6.1. "וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃", 6.2. "וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃", 6.2. "מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃", 6.3. "וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃", 6.4. "הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃", 6.5. "וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃", 6.6. "וַיִּנָּחֶם יְהוָה כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ׃", 6.7. "וַיֹּאמֶר יְהוָה אֶמְחֶה אֶת־הָאָדָם אֲשֶׁר־בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמָיִם כִּי נִחַמְתִּי כִּי עֲשִׂיתִם׃", 5.21. "And Enoch lived sixty and five years, and begot Methuselah.", 5.22. "And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters.", 5.23. "And all the days of Enoch were three hundred sixty and five years.", 5.24. "And Enoch walked with God, and he was not; for God took him.", 5.25. "And Methuselah lived a hundred eighty and seven years, and begot Lamech.", 6.1. "And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,", 6.2. "that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose.", 6.3. "And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’", 6.4. "The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.", 6.5. "And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.", 6.6. "And it repented the LORD that He had made man on the earth, and it grieved Him at His heart.", 6.7. "And the LORD said: ‘I will blot out man whom I have created from the face of the earth; both man, and beast, and creeping thing, and fowl of the air; for it repenteth Me that I have made them.’",
2. Hebrew Bible, Job, 1.6-2.7 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •enochic literary tradition, and jubilees Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 94
3. Hebrew Bible, Zechariah, 3.1-3.2 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •enochic literary tradition, and jubilees Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 94
3.1. "בַּיּוֹם הַהוּא נְאֻם יְהוָה צְבָאוֹת תִּקְרְאוּ אִישׁ לְרֵעֵהוּ אֶל־תַּחַת גֶּפֶן וְאֶל־תַּחַת תְּאֵנָה׃", 3.1. "וַיַּרְאֵנִי אֶת־יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל עֹמֵד לִפְנֵי מַלְאַךְ יְהוָה וְהַשָּׂטָן עֹמֵד עַל־יְמִינוֹ לְשִׂטְנוֹ׃", 3.2. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן יִגְעַר יְהוָה בְּךָ הַשָּׂטָן וְיִגְעַר יְהוָה בְּךָ הַבֹּחֵר בִּירוּשָׁלִָם הֲלוֹא זֶה אוּד מֻצָּל מֵאֵשׁ׃", 3.1. "And he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him.", 3.2. "And the LORD said unto Satan: ‘The LORD rebuke thee, O Satan, yea, the LORD that hath chosen Jerusalem rebuke thee; is not this man a brand plucked out of the fire?’",
4. Anon., 1 Enoch, None (3rd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 246, 256
70. And it came to pass after this that his name during his lifetime was raised aloft to that Son of",Man and to the Lord of Spirits from amongst those who dwell on the earth. And he was raised aloft",on the chariots of the spirit and his name vanished among them. And from that day I was no longer numbered amongst them: and he set me between the two winds, between the North and the,West, where the angels took the cords to measure for me the place for the elect and righteous. And there I saw the first fathers and the righteous who from the beginning dwell in that place.
5. Anon., Jubilees, 4.15-4.26, 5.1-5.10, 5.20-5.32, 7.20-7.39, 10.1-10.17, 11.4-11.5, 21.10 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 87, 88, 90, 94
4.15. And in the seventh jubilee in the third week Enos took Nôâm his sister to be his wife, and she bare him a son in the third year of the fifth week, and he called his name Ke. 4.16. And at the close of the eighth jubilee Ke took Mûalêlêth his sister to be his wife, and she bare him a son in the ninth jubilee, in the first week in the third year of this week, and he called his name Mahalalel. 4.17. And in the second week of the tenth jubilee Mahalalel took unto him to wife Dînâh, the daughter of Barâkî’êl the daughter of his father's brother, and she bare him a son in the third week in the sixth year, and he called his name Jared; 4.18. for in his days the angels of the Lord descended on the earth, those who are named the Watchers, that they should instruct the children of men, and that they should do judgment and uprightness on the earth. 4.19. And in the eleventh jubilee Jared took to himself a wife, and her name was Bâraka, the daughter of Râsûjâl, a daughter of his father's brother, in the fourth week of this jubilee, 4.20. and she bare him a son in the fifth week, in the fourth year of the jubilee, and he called his name Enoch. 4.21. And he was the first among men that are born on earth who learnt writing and knowledge and wisdom 4.22. and who wrote down the signs of heaven according to the order of their months in a book, that men might know the seasons of the years according to the order of their separate months. 4.23. And he was the first to write a testimony, and he testified to the sons of men among the generations of the earth, and recounted the weeks of the jubilees, and made known to them the days of the years, and set in order the months and recounted the Sabbaths of the years as we made (them) known to him. 4.24. And what was and what will be he saw in a vision of his sleep, as it will happen to the children of men throughout their generations until the day of judgment; 4.25. he saw and understood everything, and wrote his testimony, and placed the testimony on earth for all the children of men and for their generations. 4.26. And in the twelfth jubilee, in the seventh week thereof, he took to himself a wife, and her name was Ednî, the daughter of Dânêl, the daughter of his father's brother, and in the sixth year in this week she bare him a son and he called his name Methuselah. 5.1. And it came to pass when the children of men began to multiply on the face of the earth and daughters were born unto them, 5.2. that the angels of God saw them on a certain year of this jubilee, that they were beautiful to look upon; and they took themselves wives of all whom they chose, and they bare unto them sons and they were giants. 5.3. And lawlessness increased on the earth and all flesh corrupted its way, alike men and cattle and beasts and birds and everything that walketh on the earth 5.4. -all of them corrupted their ways and their orders, and they began to devour each other, 5.5. and lawlessness increased on the earth and every imagination of the thoughts of all men (was) thus evil continually. 5.6. And God looked upon the earth, and behold it was corrupt, and all flesh had corrupted its orders, and all that were upon the earth had wrought all manner of evil before His eyes. 5.7. And He said: "I shall destroy man and all flesh upon the face of the earth which I have created." 5.8. But Noah found grace before the eyes of the Lord. 5.9. And against the angels whom He had sent upon the earth, He was exceedingly wroth, and He gave commandment to root them out of all their dominion, 5.10. and He bade us to bind them in the depths of the earth, and behold they are bound in the midst of them, and are (kept) separate. 5.20. and all their judgments are ordained and written and engraved. 5.21. In regard to all He will judge, the great according to his greatness, and the small according to his smallness, and each according to his way. 5.22. And He is not one who will regard the person (of any), nor is He one who will receive gifts, if He saith that He will execute judgment on each: 5.23. if one gave everything that is on the earth, He will not regard the gifts or the person (of any), nor accept anything at his hands, for He is a righteous judge. 5.24. [And of the children of Israel it hath been written and ordained: If they turn to Him in righteousness, He will forgive all their transgressions and pardon all their sins. 5.25. It is written and ordained that He will show mercy to all who turn from all their guilt once each year.] 5.26. And as for all those who corrupted their ways and their thoughts before the flood, no man's person was accepted save that of Noah alone; for his person was accepted in behalf of his sons, whom (God) saved from the waters of the flood on his account; 5.27. for his heart was righteous in all his ways, according as it was commanded regarding him, and he had not departed from aught that was ordained for him. 5.28. And the Lord said that He would destroy everything which was upon the earth, both men and cattle, and beasts, and fowls of the air, and that which moveth on the earth. 5.29. And He commanded Noah to make him an ark, that he might save himself from the waters of the flood. 5.30. And Noah made the ark in all respects as He commanded him, in the twenty-seventh jubilee of years, in the fifth week in the fifth year (on the new moon of the first month). 5.31. And he entered in the sixth (year) thereof, in the second month, on the new moon of the second month, 5.32. till the sixteenth; and he entered, and all that we brought to him, into the ark, and the Lord closed it from without on the seventeenth evening. 7.20. And behold these three cities are near Mount Lûbâr; Sêdêqêtêlĕbâb fronting the mountain on its east; and Na’êlâtamâ’ûk on the south; ’Adatanêsês towards the west. 7.21. And these are the sons of Shem: Elam, and Asshur, and Arpachshad--this (son) was born two years after the flood--and Lud, and Aram. 7.22. The sons of Japheth: Gomer and Magog and Madai and Javan, Tubal and Meshech and Tiras: these are the sons of Noah. 7.23. And in the twenty-eighth jubilee Noah began to enjoin upon his sons' sons the ordices and commandments, and all the judgments that he knew, 7.24. and he exhorted his sons to observe righteousness, and to cover the shame of their flesh, and to bless their Creator, and honour father and mother, and love their neighbour, and guard their souls from fornication and uncleanness and all iniquity. 7.25. For owing to these three things came the flood upon the earth, namely, 7.26. owing to the fornication wherein the Watchers against the law of their ordices went a whoring after the daughters of men, and took themselves wives of all which they chose: and they made the beginning of uncleanness. 7.27. And they begat sons the Nâphîdîm, and they were all unlike, and they devoured one another: and the Giants slew the Nâphîl, and the Nâphîl slew the Eljô, and the Eljô mankind, and one man another. 7.28. And every one sold himself to work iniquity and to shed much blood, and the earth was filled with iniquity. 7.29. And after this they sinned against the beasts and birds, and all that moveth and walketh on the earth: and much blood was shed on the earth, 7.30. and every imagination and desire of men imagined vanity and evil continually. 7.31. And the Lord destroyed everything from off the face of the earth; because of the wickedness of their deeds, and because of the blood which they had shed in the midst of the earth He destroyed everything. 7.32. "And we were left, I and you, my sons, and everything that entered with us into the ark, 7.33. and behold I see your works before me that ye do not walk in righteousness; for in the path of destruction ye have begun to walk, 7.34. and ye are parting one from another, and are envious one of another, and (so it cometh) that ye are not in harmony, my sons, each with his brother. 7.35. For I see, and behold the demons have begun (their) seductions against you and against your children, 7.36. and now I fear on your behalf, that after my death ye will shed the blood of men upon the earth, and that ye, too, will be destroyed from the face of the earth. 7.37. For whoso sheddeth man's blood, and whoso eateth the blood of any flesh, will all be destroyed from the earth. 7.38. And there will not be left any man that eateth blood. Or that sheddeth the blood of man on the earth, Nor will there be left to him any seed or descendants living under heaven; 7.39. For into Sheol will they go, And into the place of condemnation will they descend. 10.1. And in the third week of this jubilee the unclean demons began to lead astray the children of the sons of Noah; and to make to err and destroy them. 10.2. And the sons of Noah came to Noah their father, and they told him concerning the demons which were, leading astray and blinding and slaying his sons' sons. 10.3. And he prayed before the Lord his God, and said: God of the spirits of all flesh, who hast shown mercy unto me, And hast saved me and my sons from the waters of the flood, And hast not caused me to perish as Thou didst the sons of perdition; 10.4. For Thy grace hath been great towards me, And great hath been Thy mercy to my soul; 10.5. Let Thy grace be lift up upon my sons, 10.6. But do Thou bless me and my sons, that we may increase and multiply and replenish the earth. 10.7. And Thou knowest how Thy Watchers, the fathers of these spirits, acted in my day: 10.8. and as for these spirits which are living, imprison them and hold them fast in the place of condemnation, and let them not bring destruction on the sons of thy servant, my God; for these are maligt, and created in order to destroy. 10.9. And let them not rule over the spirits of the living; for Thou alone canst exercise dominion over them. And let them not have power over the sons of the righteous from henceforth and for evermore." 10.10. And the Lord our God bade us to bind all. 10.11. And the chief of the spirits, Mastêmâ, came and said: "Lord, Creator, let some of them remain before me, and let them hearken to my voice, and do all that I shall say unto them; 10.12. for if some of them are not left to me, I shall not be able to execute the power of my will on the sons of men; 10.13. for these are for corruption and leading astray before my judgment, for great is the wickedness of the sons of men." 10.14. And He said: "Let the tenth part of them remain before him, and let nine parts descend into the place of condemnation." 10.15. And one of us He commanded that we should teach Noah all their medicines; for He knew that they would not walk in uprightness, nor strive in righteousness. 10.16. And we did according to all His words: all the maligt evil ones we bound in the place of condemnation, and a tenth part of them we left that they might be subject before Satan on the earth. 10.17. And we explained to Noah all the medicines of their diseases, together with their seductions, how he might heal them with herbs of the earth. 11.4. and to build strong cities, and walls, and towers, and individuals (began) to exalt themselves above the nation, and to found the beginnings of kingdoms, 11.5. and to go to war people against people, and nation against nation, and city against city, and all (began) to do evil, and to acquire arms, and to teach their sons war, 21.10. and the two kidneys, and all the fat that is upon them, and upon the loins and liver thou shalt remove together with the kidneys.
6. Babylonian Talmud, Avodah Zarah, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •enochic literary tradition, and 3 enoch Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 251
3b. דמשכא להו תקופת תמוז עד חגא והוי להו צערא והאמר רבא מצטער פטור מן הסוכה נהי דפטור בעוטי מי מבעטי,מיד הקב"ה יושב ומשחק עליהן שנאמר (תהלים ב, ד) יושב בשמים ישחק וגו' א"ר יצחק אין שחוק לפני הקב"ה אלא אותו היום בלבד,איכא דמתני להא דרבי יצחק אהא דתניא רבי יוסי אומר לעתיד לבא באין עובדי כוכבים ומתגיירין ומי מקבלינן מינייהו והתניא אין מקבלין גרים לימות המשיח כיוצא בו לא קבלו גרים לא בימי דוד ולא בימי שלמה,אלא שנעשו גרים גרורים ומניחין תפילין בראשיהן תפילין בזרועותיהם ציצית בבגדיהם מזוזה בפתחיהם,כיון שרואין מלחמת גוג ומגוג אומר להן על מה באתם אומרים לו על ה' ועל משיחו שנאמר (תהלים ב, א) למה רגשו גוים ולאומים יהגו ריק [וגו'],וכל אחד מנתק מצותו והולך שנאמר (תהלים ב, ג) ננתקה את מוסרותימו [וגו] והקב"ה יושב ומשחק שנאמר יושב בשמים ישחק וגו' א"ר יצחק אין לו להקב"ה שחוק אלא אותו היום בלבד,איני והא אמר רב יהודה אמר רב שתים עשרה שעות הוי היום שלש הראשונות הקב"ה יושב ועוסק בתורה שניות יושב ודן את כל העולם כולו כיון שרואה שנתחייב עולם כלייה עומד מכסא הדין ויושב על כסא רחמים,שלישיות יושב וזן את כל העולם כולו מקרני ראמים עד ביצי כנים רביעיות יושב ומשחק עם לויתן שנאמר (תהלים קד, כו) לויתן זה יצרת לשחק בו אמר רב נחמן בר יצחק עם בריותיו משחק ועל בריותיו אינו משחק אלא אותו היום בלבד,א"ל רב אחא לרב נחמן בר יצחק מיום שחרב בית המקדש אין שחוק להקב"ה ומנלן דליכא שחוק אילימא מדכתיב (ישעיהו כב, יב) ויקרא ה' אלהים צבאות ביום ההוא לבכי ולמספד ולקרחה וגו' דלמא ההוא יומא ותו לא,אלא דכתיב (תהלים קלז, ה) אם אשכחך ירושלם תשכח ימיני תדבק לשוני לחכי אם לא אזכרכי דלמא שכחה הוא דליכא אבל שחוק מיהא איכא אלא מהא (ישעיהו מב, יד) החשיתי מעולם אחריש אתאפק וגו',ברביעיות מאי עביד יושב ומלמד תינוקות של בית רבן תורה שנאמר (ישעיהו כח, ט) את מי יורה דעה ואת מי יבין שמועה גמולי מחלב עתיקי משדים למי יורה דעה ולמי יבין שמועה לגמולי מחלב ולעתיקי משדים,ומעיקרא מאן הוה מיגמר להו איבעית אימא מיטטרון ואיבעית אימא הא והא עביד,ובליליא מאי עביד איבעית אימא מעין יממא ואיבעית אימא רוכב על כרוב קל שלו ושט בשמונה עשר אלף עולמות שנאמר (תהלים סח, יח) רכב אלהים רבותים אלפי שנאן אל תקרי שנאן אלא שאינן ואיבעית אימא יושב ושומע שירה מפי חיות שנאמר (תהלים מב, ט) יומם יצוה ה' חסדו ובלילה שירו עמי,אמר רבי לוי כל הפוסק מדברי תורה ועוסק בדברי שיחה מאכילין לו גחלי רתמים שנאמר (איוב ל, ד) הקוטפים מלוח עלי שיח ושורש רתמים לחמם אמר ריש לקיש כל העוסק בתורה בלילה הקב"ה מושך עליו חוט של חסד ביום שנאמר יומם יצוה ה' חסדו ובלילה שירו עמי מה טעם יומם יצוה ה' חסדו משום דבלילה שירו עמי,איכא דאמרי אמר ר"ל כל העוסק בתורה בעולם הזה הדומה ללילה הקב"ה מושך עליו חוט של חסד בעולם הבא הדומה ליום שנאמר יומם יצוה ה' חסדו וגו',אמר רב יהודה אמר שמואל מאי דכתיב (חבקוק א, יד) ותעשה אדם כדגי הים כרמש לא מושל בו למה נמשלו בני אדם כדגי הים לומר לך מה דגים שבים כיון שעולין ליבשה מיד מתים אף בני אדם כיון שפורשין מדברי תורה ומן המצות מיד מתים דבר אחר מה דגים שבים כיון שקדרה עליהם חמה מיד מתים כך בני אדם כיון שקדרה עליהם חמה מיד מתים,איבעית אימא בעולם הזה ואיבעית אימא לעולם הבא איבעית אימא בעולם הזה כדר' חנינא דא"ר חנינא הכל בידי שמים חוץ מצנים פחים שנאמר (משלי כב, ה) צנים פחים בדרך עקש שומר נפשו ירחק מהם,ואיבעית אימא לעולם הבא כדרשב"ל דאמר רבי שמעון בן לקיש אין גיהנם לעתיד לבא אלא הקדוש ברוך הוא מוציא חמה מנרתיקה ומקדיר רשעים נידונין בה וצדיקים מתרפאין בה רשעים נידונין 3b. b when the season of Tammuz extends until the festival /b of i Sukkot /i , b and /b in such years sitting in the i sukka /i b causes them suffering. /b The Gemara asks: b But doesn’t Rava say /b that b one who suffers /b in the i sukka /i b is exempt from /b performing b the /b mitzva of b i sukka /i , /b and under these circumstances even a Jew is permitted to leave the i sukka /i ? If so, why are the gentiles criticized for leaving? The Gemara answers: b Granted that one is exempt /b from performing the mitzva and is permitted to leave his i sukka /i , but b should one kick /b it?,The Gemara resumes its narration: b Immediately, the Holy One, Blessed be He, sits and makes sport of /b those gentiles, i.e., He laughs at them, b as it is stated: “He that sits in heaven makes sport, /b the Lord has them in derision” (Psalms 2:4). With regard to this verse, b Rabbi Yitzḥak says: There is no making sport for the Holy One, Blessed be He, but on that day alone. /b , b There are /b those b who teach that which Rabbi Yitzḥak /b subsequently said b with regard to this /b matter, b as it is taught /b in a i baraita /i that b Rabbi Yosei says: In the future, the nations of the world /b will b come and convert. /b The Gemara asks: b And do we accept them /b as converts at that time? b But isn’t it taught /b in another i baraita /i : The court b does not accept converts in the days of the Messiah; similarly, they did not accept converts either in the days of David or in the days of Solomon, /b due to a concern that these people wanted to convert for ulterior motives, because the Jewish people were mighty and respected?, b Rather, /b Rabbi Yosei means b that they become converts /b who have b attached /b themselves to the Jewish people, b and they don phylacteries on their heads, phylacteries on their arms, /b place b ritual fringes on their garments, /b and b a i mezuza /i in their doorways. /b , b When /b these converts b see the war of Gog and Magog, /b every convert of this sort will b say to /b Gog and Magog: b For what /b purpose b did you come? They /b will b say to him: /b We came to fight b against the Lord and against His Messiah, as it is stated: “Why are the nations in an uproar? And why do the peoples mutter in vain. /b The kings of the earth stand up, and the rulers take counsel together, against the Lord, and against His Messiah” (Psalms 2:1–2)., b And /b then b every one /b of these converts will b tear loose his /b sign of performance of b a mitzva and leave, as it is stated: “Let us tear their bands asunder, /b and cast away their cords from us” (Psalms 2:3). b And the Holy One, Blessed be He, sits and makes sport, /b i.e., laughs or rejoices, b as it is stated: “He that sits in heaven makes sport, /b the Lord has them in derision” (Psalms 2:4). b Rabbi Yitzḥak says: There is no making sport for the Holy One, Blessed be He, but on that day alone. /b ,The Gemara asks: b Is that so? /b Is there is no other making sport for the Holy One, Blessed be He? b But doesn’t Rav Yehuda say /b that b Rav says: There are twelve hours /b in b the day. /b During b the first three, the Holy One, Blessed be He, sits and engages in Torah /b study. During the b second /b three hours, b He sits and judges the entire world. Once He sees that the world has rendered itself liable to destruction, He arises from the throne of judgment and sits on the throne of mercy, /b and the world is not destroyed.,During the b third /b set of three hours, the Holy One, Blessed be He, b sits and sustains the entire world, from the horns of wild oxen to the eggs of lice. /b During the b fourth /b three hours, b He sits and makes sport with the leviathan, as it is stated: “There is leviathan, whom You have formed to sport with” /b (Psalms 104:26). Evidently, God makes sport every day, not only on that one day. b Rav Naḥman bar Yitzḥak says /b in explanation: b He makes sport with His creations, /b just as He sports with the leviathan; b He does not make sport of His creations but on that day alone. /b , b Rav Aḥa said to Rav Naḥman bar Yitzḥak: From the day the Temple was destroyed, there is no /b longer any b making sport for the Holy One, Blessed be He. And from where do we /b derive b that there is no making sport? If we say /b that it is b from /b that b which is written: “And in that day did the Lord, the God of hosts, call to weeping, and to lamentation, and to baldness /b and to girding with sackcloth” (Isaiah 22:12), that is inconclusive: b Perhaps that day /b alone was called for weeping and lamentation, b and no additional /b days., b Rather, /b you might suggest that the source is b that it is written: “If I forget you, O Jerusalem, let my right hand forget her cunning. Let my tongue cleave to the roof of my mouth, if I do not remember you” /b (Psalms 137:5–6). This is also inconclusive, as b perhaps there is no forgetting /b of Jerusalem for God, b but in any event there is /b still b making sport. Rather, /b it is derived b from this /b verse: b “I have long time held My peace, I have been still, and refrained Myself; /b now will I cry like a travailing woman, gasping and panting at once” (Isaiah 42:14).,The Gemara asks: If God no longer makes sport, b what does He /b now b do during the fourth /b three-hour period of the day? The Gemara answers: b He sits and teaches Torah to schoolchildren, as it is stated: “Whom shall one teach knowledge? And whom shall one make to understand the message? Them that are weaned from the milk, them that are drawn from the breasts” /b (Isaiah 28:9). The verse is interpreted in the following manner: b To whom /b does God b teach knowledge, and to whom does He make to understand the message? To /b those b who are /b just b weaned from the milk and to /b those b who are drawn from the breasts, /b i.e., children only recently weaned from nursing.,The Gemara asks: b And initially, /b before the destruction of the Temple, b who would teach /b the schoolchildren? The Gemara answers: b If you wish, say /b that the angel b Metatron /b would teach them, b and if you wish, say /b instead that b He would do /b both b this, /b sport with the leviathan, b and that, /b teach the schoolchildren; whereas after the destruction of the Temple in the fourth period of the day He only teaches the schoolchildren.,The Gemara asks: b And during /b the twelve hours of b the night, what does /b God b do? /b The Gemara answers: b If you wish, say /b that the night is b similar to the day, /b i.e., God performs the same activities as in the day. b And if you wish, say /b instead that He b rides on his light cherub and flies in eighteen thousand worlds, as it is stated: “The chariots of God are twenty thousand, even [ i shi /i ] thousands” /b (Psalms 68:18). b Do not read /b it as b even [ i shi /i ], rather /b read it as: b That which are not [ i she’ei /i ]. /b Since the minimum of thousands is two thousand, the phrase: That which are not thousands, indicates that two thousand are not present, i.e., the chariots of God are twenty thousand minus two thousand, which means that God rides in eighteen thousand worlds. b And if you wish, say /b instead that God b sits and listens to the songs from the mouths of the /b angelic b creatures, as it is stated: “By day the Lord will command His loving-kindness, and in the night His song shall be with me” /b (Psalms 42:9).,§ b Rabbi Levi says: Anyone who interrupts /b his study b of words of Torah to occupy /b himself b with mundane matters /b will be b fed with the coals of the broom tree, as it is stated: “They pluck salt-wort from wormwood, and the roots of the broom are their food” /b (Job 30:4). b Reish Lakish says: /b With regard to b any-one who occupies /b himself b with Torah at night, the Holy One, Blessed be He, extends a thread of kindness over him by day, as it is stated: “By day, the Lord will command His kindness, and in the night His song shall be with me” /b (Psalms 42:9). The verse is understood as follows: b What is the reason /b that b by day, the Lord will command His kindness /b to extend over him? It is b due to /b the fact b that in the night His song is with me, /b i.e., he occupies himself at night with Torah, which is referred to as a song., b There are /b those b who say /b that this is what b Reish Lakish says: /b With regard to b anyone who occupies /b himself b with Torah in this world, which is comparable to night, the Holy One, Blessed be He, extends a thread of kindness over him in the World-to-Come, which is comparable to day, as it is stated: “By day, the Lord will command His kindness, /b and in the night His song shall be with me.”,The Gemara continues discussing the importance of Torah study. b Rav Yehuda says /b that b Shmuel says: What /b is the meaning of that b which is written: “And makes people as the fish of the sea, as the creeping things, that have no ruler over them” /b (Habakkuk 1:14)? b Why are people compared to the fish of the sea? /b This serves b to say to you: Just as /b with regard to b the fish of the sea, once they arise onto dry land they die immediately; so too, /b with regard to b people, once they separate /b themselves b from /b studying b words of Torah and /b performing b the mitzvot, they die immediately. Alternatively, just as /b with regard to the b fish of the sea, once the sun is heated over them they die immediately, so too /b with regard to b people, once the sun is heated over them they die immediately. /b ,The Gemara clarifies: b If you wish, say /b that this applies b in this world, and if you wish, say /b instead that it applies b to the World-to-Come. If you wish, say /b that it applies b in this world, in accordance with /b the opinion b of Rabbi Ḥanina. As Rabbi Ḥanina says: All /b occurrences that befall man b are in the hands of Heaven except for colds /b and b obstacles [ i paḥim /i ], /b from which one is able to protect himself, b as /b it b is stated: “Colds and snares are on the path of the crooked; he who guards his soul shall keep far from them” /b (Proverbs 22:5). This indicates that cold and, conversely, heat, are forms of harm from which one must protect himself, which teaches that being exposed to excessive heat can cause death., b And if you wish, say /b instead that this is referring b to the World-to-Come, in accordance with /b the statement b of Rabbi Shimon ben Lakish. As Rabbi Shimon ben Lakish says: There is no Gehenna in the World-to-Come. Rather, the Holy One, Blessed be He, /b will b remove the sun from its sheath [ i minnarteikah /i ], /b where it is situated during these times, b and heats [ i umakdir /i ] /b that world with it. b The wicked will be punished by it /b and consumed by the heat, b but the righteous will be healed by it. The wicked will be punished /b
7. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •enochic literary tradition, and 3 enoch Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 246, 251
15a. יכול אני לבעול כמה בעילות בלא דם או דלמא דשמואל לא שכיחא אמר להו דשמואל לא שכיח וחיישינן שמא באמבטי עיברה,והאמר שמואל כל שכבת זרע שאינו יורה כחץ אינו מזרעת מעיקרא נמי יורה כחץ הוה,ת"ר מעשה ברבי יהושע בן חנניה שהיה עומד על גב מעלה בהר הבית וראהו בן זומא ולא עמד מלפניו אמר לו מאין ולאין בן זומא אמר לו צופה הייתי בין מים העליונים למים התחתונים ואין בין זה לזה אלא שלש אצבעות בלבד שנאמר (בראשית א, ב) ורוח אלהים מרחפת על פני המים כיונה שמרחפת על בניה ואינה נוגעת אמר להן רבי יהושע לתלמידיו עדיין בן זומא מבחוץ,מכדי ורוח אלהים מרחפת על פני המים אימת הוי ביום הראשון הבדלה ביום שני הוא דהואי דכתיב (בראשית א, ו) ויהי מבדיל בין מים למים וכמה אמר רב אחא בר יעקב כמלא נימא ורבנן אמרי כי גודא דגמלא מר זוטרא ואיתימא רב אסי אמר כתרי גלימי דפריסי אהדדי ואמרי לה כתרי כסי דסחיפי אהדדי,אחר קיצץ בנטיעות עליו הכתוב אומר (קהלת ה, ה) אל תתן את פיך לחטיא את בשרך מאי היא חזא מיטטרון דאתיהבא ליה רשותא למיתב למיכתב זכוותא דישראל אמר גמירא דלמעלה לא הוי לא ישיבה ולא תחרות ולא עורף ולא עיפוי שמא חס ושלום ב' רשויות הן,אפקוהו למיטטרון ומחיוהו שיתין פולסי דנורא א"ל מ"ט כי חזיתיה לא קמת מקמיה איתיהיבא ליה רשותא למימחק זכוותא דאחר יצתה בת קול ואמרה (ירמיהו ג, יד) שובו בנים שובבים חוץ מאחר,אמר הואיל ואיטריד ההוא גברא מההוא עלמא ליפוק ליתהני בהאי עלמא נפק אחר לתרבות רעה נפק אשכח זונה תבעה אמרה ליה ולאו אלישע בן אבויה את עקר פוגלא ממישרא בשבת ויהב לה אמרה אחר הוא,שאל אחר את ר"מ לאחר שיצא לתרבות רעה א"ל מאי דכתיב (קהלת ז, יד) גם את זה לעומת זה עשה האלהים אמר לו כל מה שברא הקב"ה ברא כנגדו ברא הרים ברא גבעות ברא ימים ברא נהרות,אמר לו ר"ע רבך לא אמר כך אלא ברא צדיקים ברא רשעים ברא גן עדן ברא גיהנם כל אחד ואחד יש לו ב' חלקים אחד בגן עדן ואחד בגיהנם זכה צדיק נטל חלקו וחלק חברו בגן עדן נתחייב רשע נטל חלקו וחלק חברו בגיהנם,אמר רב משרשיא מאי קראה גבי צדיקים כתיב (ישעיהו סא, ז) לכן בארצם משנה יירשו גבי רשעים כתיב (ירמיהו יז, יח) ומשנה שברון שברם,שאל אחר את ר"מ לאחר שיצא לתרבות רעה מאי דכתיב (איוב כח, יז) לא יערכנה זהב וזכוכית ותמורתה כלי פז אמר לו אלו דברי תורה שקשין לקנותן ככלי זהב וכלי פז ונוחין לאבדן ככלי זכוכית אמר לו ר"ע רבך לא אמר כך אלא מה כלי זהב וכלי זכוכית אע"פ שנשברו יש להם תקנה אף ת"ח אע"פ שסרח יש לו תקנה אמר לו אף אתה חזור בך אמר לו כבר שמעתי מאחורי הפרגוד שובו בנים שובבים חוץ מאחר,ת"ר מעשה באחר שהיה רוכב על הסוס בשבת והיה רבי מאיר מהלך אחריו ללמוד תורה מפיו אמר לו מאיר חזור לאחריך שכבר שיערתי בעקבי סוסי עד כאן תחום שבת א"ל אף אתה חזור בך א"ל ולא כבר אמרתי לך כבר שמעתי מאחורי הפרגוד שובו בנים שובבים חוץ מאחר,תקפיה עייליה לבי מדרשא א"ל לינוקא פסוק לי פסוקך אמר לו (ישעיהו מח, כב) אין שלום אמר ה' לרשעים עייליה לבי כנישתא אחריתי א"ל לינוקא פסוק לי פסוקך אמר לו (ירמיהו ב, כב) כי אם תכבסי בנתר ותרבי לך בורית נכתם עונך לפני עייליה לבי כנישתא אחריתי א"ל 15a. b I can engage in intercourse several times without blood. /b In other words, I can have relations with a woman while leaving her hymen intact. If this is so, it is possible that the assumed virgin had intercourse in this manner and is forbidden to the High Priest. b Or, perhaps /b a person who can act like b Shmuel is not common /b and the i halakha /i is not concerned with this case. b He said to them: /b One like b Shmuel is not common, and we are concerned that she may have conceived in a bath. /b Perhaps she washed in a bath that contained a man’s semen, from which she became impregnated while remaining a virgin.,The Gemara asks: How could she possibly become pregt in such a manner? b Didn’t Shmuel say: Any semen that is not shot like an arrow cannot fertilize? /b The Gemara answers: This does not mean that it must be shot like an arrow at the moment of fertilization. Even if b initially, /b when released from the male, b it was shot as an arrow, /b it can b also /b fertilize a woman at a later moment.,With regard to the fate of ben Zoma, b the Sages taught: There was once an incident with regard to Rabbi Yehoshua ben Ḥaya, who was standing on a step on the Temple Mount, and ben Zoma saw him and did not stand before him /b to honor him, as he was deep in thought. Rabbi Yehoshua b said to him: From where /b do you come b and where are you going, ben Zoma, /b i.e., what is on your mind? b He said to him: /b In my thoughts b I was looking upon /b the act of Creation, at the gap b between the upper waters and the lower waters, as there is only /b the breadth of b a mere three fingers between them, as it is stated: “And the spirit of God hovered over the face of the waters” /b (Genesis 1:2), b like a dove hovering over its young without touching /b them. b Rabbi Yehoshua said to his students /b who had overheard this exchange: b Ben Zoma is still outside; /b he has not yet achieved full understanding of these matters.,The Gemara explains: b Now, /b this verse: b “And the spirit of God hovered over the face of the waters,” when was /b it stated? b On the first day, /b whereas b the division /b of the waters b occurred on the second day, as it is written: “And let it divide the waters from the waters” /b (Genesis 1:6). How, then, could ben Zoma derive a proof from the former verse? The Gemara asks: b And how much, /b in fact, is the gap between them? b Rav Aḥa bar Ya’akov said: Like the thickness of a thread; and the Rabbis said: Like /b the gap between b the boards of a bridge. Mar Zutra, and some say /b it was b Rav Asi, said: Like two robes spread one over the other, /b with a slight gap in between. b And some said: Like two cups placed one upon the other. /b ,§ The Gemara stated earlier that b i Aḥer /i chopped down the saplings, /b becoming a heretic. b With regard to him, the verse states: “Do not let your mouth bring your flesh into guilt” /b (Ecclesiastes 5:5). The Gemara poses a question: b What was /b it that led him to heresy? b He saw /b the angel b Mitatron, who was granted permission to sit and write the merits /b of b Israel. He said: /b There is b a tradition /b that in the world b above there is no sitting; no competition; no /b turning one’s b back before Him, /b i.e., all face the Divine Presence; b and no lethargy. /b Seeing that someone other than God was seated above, b he said: Perhaps, /b the Gemara here interjects, b Heaven forbid, there are two authorities, /b and there is another source of power in control of the world in addition to God. Such thoughts led i Aḥer /i to heresy.,The Gemara relates: b They removed Mitatron /b from his place in heaven b and smote him /b with b sixty rods [ i pulsei /i ] of fire, /b so that others would not make mistake that i Aḥer /i made. b They said /b to the angel: b What is the reason /b that b when you saw /b Elisha ben Avuya b you did not stand before him? /b Despite this conduct, since Mitatron was personally involved, he b was granted permission to erase the merits of i Aḥer /i /b and cause him to stumble in any manner. b A Divine Voice went forth saying: “Return, rebellious children” /b (Jeremiah 3:22), b apart from i Aḥer /i . /b ,Upon hearing this, Elisha ben Avuya b said: Since that man, /b meaning himself, b has been banished from that world, let him go out and enjoy this world. i Aḥer /i went astray. He went /b and b found a prostitute /b and b solicited her /b for intercourse. b She said to him: And /b are b you not Elisha ben Avuya? /b Shall a person of your stature perform such an act? b He uprooted a radish from a patch /b of radishes b on Shabbat and gave it to her, /b to demonstrate that he no longer observed the Torah. The prostitute b said: He is other /b than he was. He is not the same Elisha ben Avuya, he is i Aḥer /i , other.,The Gemara relates: b i Aḥer /i asked Rabbi Meir /b a question, b after he had gone astray. He said to him: What is /b the meaning of that b which is written: “God has made even the one as well as the other” /b (Ecclesiastes 7:14)? Rabbi Meir b said to him: Everything that the Holy One, Blessed be He, created, He created /b a similar creation b corresponding to it. He created mountains, He created hills; He created seas, He created rivers. /b , i Aḥer /i b said to him: Rabbi Akiva, your teacher, did not say so, but /b explained the verse as follows: Everything has its opposite: b He created the righteous, He created the wicked; He created the Garden of Eden, He created Gehenna. Each and every /b person b has two portions, one in the Garden of Eden and one in Gehenna. /b If he b merits /b it, by becoming b righteous, he takes his portion and the portion of his /b wicked b colleague in the Garden of Eden; /b if he is found b culpable /b by becoming b wicked, he takes his portion and the portion of his colleague in Gehenna. /b , b Rav Mesharshiyya said: What is the verse /b from which it is derived? b With regard to the righteous, it is stated: “Therefore in their land they shall possess double” /b (Isaiah 61:7); whereas b with regard to the wicked, it is stated: “And destroy them with double destruction” /b (Jeremiah 17:18); therefore, each receives a double portion., b i Aḥer /i asked Rabbi Meir /b another question, again b after he had gone astray. What is /b the meaning of that b which is written: “Gold and glass cannot equal it; neither shall its exchange be vessels of fine gold” /b (Job 28:17)? If it is referring to the praise and honor of the Torah, it should have compared it only to gold, not to glass. b He said to him: /b This is referring to b words of Torah, which are as difficult to acquire as gilded vessels and vessels of fine gold but are as easy to lose as glass vessels. /b i Aḥer /i b said to him: Rabbi Akiva, your teacher, did not say so, but /b taught as follows: b Just as golden vessels and glass vessels have a remedy even when they have broken, /b as they can be melted down and made into new vessels, b so too a Torah scholar, although he has transgressed, has a remedy. /b Rabbi Meir b said to him: /b If so, b you too, return /b from your ways. b He said to him: I have already heard /b the following declaration b behind the /b dividing b curtain, /b which conceals God from the world: b “Return, rebellious children,” /b (Jeremiah 3:22) b apart from i Aḥer /i . /b ,The Gemara cites a related story: b The Sages taught: There was once an incident involving i Aḥer /i , who was riding on a horse on Shabbat, and Rabbi Meir was walking behind him to learn Torah from him. /b After a while, i Aḥer /i b said to him: Meir, turn back, for I have already estimated /b and measured b according to the steps of my horse /b that b the Shabbat boundary ends here, /b and you may therefore venture no further. Rabbi Meir b said to him: You, too, return /b to the correct path. b He said to him: But have I not already told you /b that b I have already heard behind the /b dividing b curtain: “Return, rebellious children,” apart from i Aḥer /i ? /b ,Nevertheless, Rabbi Meir b took hold of him /b and b brought him to the study hall. /b i Aḥer /i b said to a child, /b by way of divination: b Recite your verse /b that you studied today b to me. He recited /b the following verse b to him: “There is no peace, said the Lord, concerning the wicked” /b (Isaiah 48:22). b He brought him to another study hall. /b i Aḥer /i b said to a child: Recite your verse to me. He recited to him: “For though you wash with niter, and take for you much soap, yet your iniquity is marked before Me” /b (Jeremiah 2:22). b He brought him to another study hall. /b i Aḥer /i b said to /b
8. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •enochic literary tradition, and 3 enoch Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 251
38b. גופו מבבל וראשו מארץ ישראל ואבריו משאר ארצות עגבותיו א"ר אחא מאקרא דאגמא,א"ר יוחנן בר חנינא שתים עשרה שעות הוי היום שעה ראשונה הוצבר עפרו שניה נעשה גולם שלישית נמתחו אבריו רביעית נזרקה בו נשמה חמישית עמד על רגליו ששית קרא שמות שביעית נזדווגה לו חוה שמינית עלו למטה שנים וירדו ארבעה תשיעית נצטווה שלא לאכול מן האילן עשירית סרח אחת עשרה נידון שתים עשרה נטרד והלך לו שנאמר (תהלים מט, יג) אדם ביקר בל ילין,אמר רמי בר חמא אין חיה רעה שולטת באדם אלא אם כן נדמה לו כבהמה שנאמר (תהלים מט, יג) נמשל כבהמות נדמו:,(שע"ה בסו"ף ארמ"י סימן) אמר רב יהודה א"ר בשעה שבקש הקב"ה לבראות את האדם ברא כת אחת של מלאכי השרת אמר להם רצונכם נעשה אדם בצלמנו אמרו לפניו רבש"ע מה מעשיו אמר להן כך וכך מעשיו,אמרו לפניו רבש"ע (תהלים ח, ה) מה אנוש כי תזכרנו ובן אדם כי תפקדנו הושיט אצבעו קטנה ביניהן ושרפם וכן כת שניה כת שלישית אמרו לפניו רבש"ע ראשונים שאמרו לפניך מה הועילו כל העולם כולו שלך הוא כל מה שאתה רוצה לעשות בעולמך עשה,כיון שהגיע לאנשי דור המבול ואנשי דור הפלגה שמעשיהן מקולקלין אמרו לפניו רבש"ע לא יפה אמרו ראשונים לפניך אמר להן (ישעיהו מו, ד) ועד זקנה אני הוא ועד שיבה אני אסבול וגו',אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר (דברים ד, לב) למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקדוש ברוך הוא ידו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפכה,אמר ר"א אדם הראשון מן הארץ עד לרקיע היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים (עד קצה השמים) כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר אחור וקדם צרתני וגו' קשו קראי אהדדי אידי ואידי חדא מידה היא,ואמר רב יהודה אמר רב אדם הראשון בלשון ארמי ספר שנאמר (תהלים קלט, יז) ולי מה יקרו רעיך אל,והיינו דאמר ריש לקיש מאי דכתיב (בראשית ה, א) זה ספר תולדות אדם מלמד שהראהו הקב"ה דור דור ודורשיו דור דור וחכמיו כיון שהגיע לדורו של רבי עקיבא שמח בתורתו ונתעצב במיתתו אמר ולי מה יקרו רעיך אל,ואמר רב יהודה אמר רב אדם הראשון מין היה שנאמר (בראשית ג, ט) ויקרא ה' אלהים אל האדם ויאמר לו איכה אן נטה לבך רבי יצחק אמר מושך בערלתו היה כתיב הכא (הושע ו, ז) והמה כאדם עברו ברית וכתיב התם (בראשית ט, ט) את בריתי הפר,רב נחמן אמר כופר בעיקר היה כתיב הכא עברו ברית וכתיב התם (את בריתי הפר) (ירמיהו כב, ט) ואמרו על אשר עזבו (את) ברית ה' (אלהי אבותם),תנן התם ר"א אומר הוי שקוד ללמוד תורה ודע מה שתשיב לאפיקורוס אמר ר' יוחנן ל"ש אלא אפיקורוס (של) עובדי כוכבים אבל אפיקורוס ישראל כ"ש דפקר טפי,א"ר יוחנן כ"מ שפקרו המינים תשובתן בצידן (בראשית א, כו) נעשה אדם בצלמנו (ואומר) (בראשית א, כז) ויברא אלהים את האדם בצלמו (בראשית יא, ז) הבה נרדה ונבלה שם שפתם (בראשית יא, ה) וירד ה' לראות את העיר ואת המגדל (בראשית לה, ז) כי שם נגלו אליו האלהים (בראשית לה, ג) לאל העונה אותי ביום צרתי,(דברים ד, ז) כי מי גוי גדול אשר לו אלהים קרובים אליו כה' אלהינו בכל קראנו אליו (שמואל ב ז, כג) ומי כעמך כישראל גוי אחד בארץ אשר הלכו אלהים לפדות לו לעם (דניאל ז, ט) עד די כרסוון רמיו ועתיק יומין יתיב,הנך למה לי כדרבי יוחנן דא"ר יוחנן אין הקב"ה עושה דבר אא"כ נמלך בפמליא של מעלה שנאמר (דניאל ד, יד) בגזירת עירין פתגמא ובמאמר קדישין שאילתא,התינח כולהי עד די כרסוון רמיו מאי איכא למימר אחד לו ואחד לדוד דתניא אחד לו ואחד לדוד דברי ר"ע א"ל ר' יוסי עקיבא עד מתי אתה עושה שכינה חול אלא אחד לדין ואחד לצדקה,קבלה מיניה או לא קבלה מיניה ת"ש דתניא אחד לדין ואחד לצדקה דברי ר"ע א"ל ר' אלעזר בן עזריא עקיבא מה לך אצל הגדה כלך אצל נגעים ואהלות אלא אחד לכסא ואחד לשרפרף כסא לישב עליו שרפרף להדום רגליו,אמר רב נחמן האי מאן דידע לאהדורי למינים כרב אידית ליהדר ואי לא לא ליהדר אמר ההוא מינא לרב אידית כתיב (שמות כד, א) ואל משה אמר עלה אל ה' עלה אלי מיבעי ליה א"ל זהו מטטרון ששמו כשם רבו דכתיב (שמות כג, כא) כי שמי בקרבו,אי הכי ניפלחו ליה כתיב (שמות כג, כא) אל תמר בו אל תמירני בו אם כן לא ישא לפשעכם למה לי א"ל הימנותא בידן דאפילו בפרוונקא נמי לא קבילניה דכתיב (שמות לג, טו) ויאמר אליו אם אין פניך הולכים וגו',אמר ליה ההוא מינא לר' ישמעאל בר' יוסי כתיב (בראשית יט, כד) וה' המטיר על סדום ועל עמורה גפרית ואש מאת ה' מאתו מיבעי ליה א"ל ההוא כובס שבקיה אנא מהדרנא ליה דכתיב (בראשית ד, כג) ויאמר למך לנשיו עדה וצלה שמען קולי נשי למך נשיי מיבעי ליה אלא משתעי קרא הכי הכא נמי משתעי קרא הכי א"ל מנא לך הא מפירקיה דר"מ שמיע לי,דא"ר יוחנן כי הוה דריש ר' מאיר בפירקיה הוה דריש תילתא שמעתא תילתא אגדתא תילתא מתלי ואמר ר' יוחנן ג' מאות משלות שועלים היו לו לרבי מאיר ואנו אין לנו אלא שלש 38b. b his torso /b was fashioned from dust taken b from Babylonia, and his head /b was fashioned from dust taken b from Eretz Yisrael, /b the most important land, b and his limbs /b were fashioned from dust taken b from the rest of the lands /b in the world. With regard to b his buttocks, Rav Aḥa says: /b They were fashioned from dust taken b from Akra De’agma, /b on the outskirts of Babylonia., b Rabbi Yoḥa bar Ḥanina says: Daytime is twelve hours /b long, and the day Adam the first man was created was divided as follows: In the b first hour /b of the day, b his dust was gathered. /b In the b second, /b an undefined b figure was fashioned. /b In the b third, his limbs were extended. /b In the b fourth, a soul was cast into him. /b In the b fifth, he stood on his legs. /b In the b sixth, he called /b the creatures by the b names /b he gave them. In the b seventh, Eve was paired with him. /b In the b eighth, they arose to the bed two, and descended four, /b i.e., Cain and Abel were immediately born. In the b ninth, he was commanded not to eat of the Tree /b of Knowledge. In the b tenth, he sinned. /b In the b eleventh, he was judged. /b In the b twelfth, he was expelled and left /b the Garden of Eden, b as it is stated: “But man abides not in honor; /b he is like the beasts that perish” (Psalms 49:13). Adam did not abide, i.e., sleep, in a place of honor for even one night., b Rami bar Ḥama says /b in explanation of the end of that verse: b A wild animal does not have power over a person unless /b that person b seems to /b the wild animal b like an animal, as it is stated: “He is like the beasts that perish.” /b ,The Gemara presents b a mnemonic /b for the statements that follow: b At the time, to the end, Aramaic. Rav Yehuda says /b that b Rav says: At the time that the Holy One, Blessed be He, sought to create a person, He created one group of ministering angels. He said to them: /b If b you agree, let us fashion a person in our image. /b The angels b said before him: Master of the Universe, what are the actions of /b this person You suggest to create? God b said to them: His actions are such and such, /b according to human nature.,The angels b said before him: Master of the Universe: “What is man that You are mindful of him? And the son of man that You think of him?” /b (Psalms 8:5), i.e., a creature such as this is not worth creating. God b outstretched His small finger among them and burned them /b with fire. b And the same /b occurred with b a second group /b of angels. The b third group /b of angels that He asked b said before Him: Master of the Universe, the first /b two groups b who spoke /b their mind b before You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do. /b God then created the first person., b When /b history b arrived at /b the time of b the people of the generation of the flood and the people of the generation of the dispersion, /b i.e., the Tower of Babel, b whose actions were ruinous, /b the angels b said before God: Master of the Universe, didn’t the /b first set of angels b speak appropriately before You, /b that human beings are not worthy of having been created? God b said to them /b concerning humanity: b “Even to your old age I am the same; and even to hoar hairs will I suffer you; /b I have made and I will bear; and I will carry, and I will deliver you” (Isaiah 46:4), i.e., having created people, I will even suffer their flaws., b Rav Yehuda says /b that b Rav says: Adam the first /b man spanned b from one end of the world until the other, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other” /b (Deuteronomy 4:32), meaning that on the day Adam was created he spanned from one end of the heavens until the other. b Once /b Adam b sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me” /b (Psalms 139:5), that at first Adam spanned “behind and before,” meaning everywhere, and then God laid His hand on him and diminished him., b Rabbi Elazar says: /b The height of b Adam the first /b man b was from the ground until the firmament, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other.” /b Adam stood “upon the earth” and rose to the end of the heavens. b Once /b Adam b sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me /b and laid Your hand upon me.” The Gemara asks: The interpretations of b the verses contradict each other. /b The first interpretation is that his size was from one end of the world to the other, and the second interpretation is that it was from the earth until the heavens. The Gemara answers: b This and that, /b from one end of the world to another and from the earth until the heavens, b are one measure, /b i.e., the same distance., b And Rav Yehuda says /b that b Rav says: Adam the first /b man b spoke in the language of Aramaic, as it is stated /b in the chapter of Psalms speaking in the voice of Adam: b “How weighty also are Your thoughts to me, O God” /b (Psalms 139:17)., b And this, /b i.e., that the verse in Psalms is stated by Adam, is what b Reish Lakish says: What /b is the meaning of that b which is written: “This is the book of the generations of Adam” /b (Genesis 5:1)? This verse b teaches that the Holy One, Blessed be He, showed /b Adam b every generation and its /b Torah b interpreters, every generation and its wise ones. When he arrived at /b his vision of b the generation of Rabbi Akiva, /b Adam b was gladdened by his Torah, and saddened by his /b manner of b death. He said: “How weighty also are Your thoughts to me, O God,” /b i.e., how it weighs upon me that a man as great as Rabbi Akiva should suffer., b And Rav Yehuda says /b that b Rav says: Adam the first /b man b was a heretic, as it is stated: “And the Lord called to the man and said to him: Where are you”? /b (Genesis 3:9), meaning, to b where has your heart turned, /b indicating that Adam turned from the path of truth. b Rabbi Yitzḥak says: He was /b one who b drew his foreskin /b forward, so as to remove any indication that he was circumcised. It b is written here: “And they like men [ i adam /i ] have transgressed the covet” /b (Hosea 6:7), b and /b it b is written there: /b “And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; b he has broken My covet” /b (Genesis 17:14)., b Rav Naḥman says: He was a denier of the fundamental principle /b of belief in God. It b is written here: /b “And they like men [ i adam /i ] b have transgressed the covet,” and /b it b is written there: “He has broken My covet,” /b and it is written in a third verse: b “And then they shall answer: Because they have forsaken the covet of the Lord their God /b and worshipped other gods and served them” (Jeremiah 22:9).,§ b We learned /b in a mishna b there /b (Avot 2:14): b Rabbi Eliezer says: Be persistent to learn Torah, and know what to respond to the heretic [ i la’apikoros /i ]. Rabbi Yoḥa says: /b This was b taught only /b with regard to b a gentile heretic, but /b not with regard to b a Jewish heretic, /b as one should not respond to him. b All the more so, /b if one does respond b he will become more heretical. /b His heresy is assumed to be intentional, and any attempt to rebut it will only cause him to reinforce his position., b Rabbi Yoḥa says: Any place /b in the Bible from b where the heretics /b attempt to b prove their heresy, /b i.e., that there is more than one god, b the response to their /b claim is b alongside them, /b i.e., in the immediate vicinity of the verses they cite. The verse states that God said: b “Let us make man in our image” /b (Genesis 1:26), employing the plural, b but it /b then b states: “And God created man in His image” /b (Genesis 1:27), employing the singular. The verse states that God said: b “Come, let us go down and there confound their language” /b (Genesis 11:7), but it also states: b “And the Lord came down to see the city and the tower” /b (Genesis 11:5). The verse states in the plural: b “There God was revealed [ i niglu /i ] to him /b when he fled from the face of his brother” (Genesis 35:7), but it also states in the singular: b “To God Who answers [ i haoneh /i ] me in the day of my distress” /b (Genesis 35:3).,Rabbi Yoḥa cites several examples where the counterclaim is in the same verse as the claim of the heretics. The verse states: b “For what nation is there so great that has God so near to them as the Lord our God is whenever we call upon Him?” /b (Deuteronomy 4:7), where the term “near” is written in plural, i kerovim /i , but the term “upon Him” is written in singular. Another verse states: b “And who is like Your people, like Israel, a nation one in the earth, whom God went to redeem unto Himself for a people?” /b (II Samuel 7:23), where the term “went” is written in plural, i halekhu /i , but the term “Himself” is written in singular. Another verse states: “I beheld b till thrones were placed, and one that was ancient of days did sit” /b (Daniel 7:9); where the term “thrones” is written in plural, i kharsavan /i , but the term “sit” is written in singular.,The Gemara asks: b Why do I /b need b these /b instances of plural words? Why does the verse employ the plural at all when referring to God? The Gemara explains: This is b in accordance with /b the statement b of Rabbi Yoḥa, as Rabbi Yoḥa says: The Holy One, Blessed be He, does not act unless He consults with the entourage of Above, /b i.e., the angels, b as it is stated: “The matter is by the decree of the watchers, and the sentence by the word of the holy ones” /b (Daniel 4:14).,The Gemara clarifies: This b works out well for /b almost b all /b the verses, as they describe an action taken by God, but b what is there to say /b concerning the verse: “I beheld b till thrones were placed”? /b The Gemara answers: b One /b throne is b for Him and one /b throne is b for David, /b i.e., the messiah, b as it is taught /b in a i baraita /i : b One /b throne is b for Him and one /b throne is b for David; /b this is b the statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presence /b by equating God with a person? b Rather, /b the correct interpretation is that both thrones are for God, as b one /b throne is b for judgment and one /b throne is b for righteousness. /b ,The Gemara asks: Did Rabbi Akiva b accept /b this explanation b from /b Rabbi Yosei b or /b did he b not accept it from him? /b The Gemara suggests: b Come /b and b hear /b a proof to the matter from what was taught in another i baraita /i , b as it is taught /b in a i baraita /i : b One /b throne is b for judgment and one /b throne is b for righteousness; /b this is b the statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva! What are you doing near, /b i.e., discussing, matters of b i aggada /i ? Go near /b tractates b i Nega’im /i and i Oholot /i , /b which examine the complex i halakhot /i of ritual purity, where your knowledge is unparalleled. b Rather, /b the correct interpretation is that while both thrones are for God, b one /b is b for a throne and one /b is b for a stool. /b There is b a throne for God to sit upon, and a stool /b that serves b as His footstool. /b , b Rav Naḥman says: This one, /b i.e., any person, b who knows /b how b to respond to the heretics /b as effectively b as Rav Idit should respond /b to them, b but if /b he does b not /b know, he b should not respond /b to them. The Gemara relates: b A certain heretic said to Rav Idit: /b It b is written /b in the verse concerning God: b “And to Moses He said: Come up to the Lord” /b (Exodus 24:1). The heretic raised a question: b It should have /b stated: b Come up to Me. /b Rav Idit b said to him: This /b term, “the Lord,” in that verse b is /b referring to the angel b Metatron, whose name is like the name of his Master, as it is written: /b “Behold I send an angel before you to keep you in the way and to bring you to the place that I have prepared. Take heed of him and obey his voice; do not defy him; for he will not pardon your transgression, b for My name is in him” /b (Exodus 23:20–21).,The heretic said to him: b If so, /b if this angel is equated with God, b we should worship him /b as we worship God. Rav Idit said to him: It b is written: “Do not defy [ i tammer /i ] him,” /b which alludes to: b Do not replace Me [ i temireni /i ] with him. /b The heretic said to him: b If so, why do I /b need the clause b “For he will not pardon your transgression”? /b Rav Idit b said to him: We believe that we did not accept /b the angel b even as a guide [ i befarvanka /i ] /b for the journey, b as it is written: “And he said to him: If Your Presence go not with me /b raise us not up from here” (Exodus 33:15). Moses told God that if God Himself does not accompany the Jewish people they do not want to travel to Eretz Yisrael.,The Gemara relates: b A certain heretic said to Rabbi Yishmael, son of Rabbi Yosei: /b It b is written: “And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord /b out of heaven” (Genesis 19:24). The heretic raised the question: b It should have /b stated: b From Him /b out of heaven. b A certain launderer said to /b Rabbi Yishmael: b Leave him be; I will respond to him. /b This is b as it is written: “And Lemech said to his wives: Adah and Zillah, hear my voice; wives of Lemech, /b hearken to my speech” (Genesis 4:23). One can raise the question: b It should have /b been written: b My wives, /b and not: “Wives of Lemech.” b Rather, it is /b the style of b the verse /b to b speak in this /b manner. b Here too, it is /b the style of b the verse /b to b speak in this /b manner. Rabbi Yishmael b said to /b the launderer: b From where did you /b hear b this /b interpretation? The launderer b said to him: I heard it at the lecture of Rabbi Meir. /b ,The Gemara comments: This is b as Rabbi Yoḥa said: When Rabbi Meir would teach his lecture he would expound one-third i halakha /i , one-third i aggada /i , /b and b one-third parables. And Rabbi Yoḥa says: Rabbi Meir had, /b i.e., taught, b three hundred parables of foxes, and we have only three. /b
9. Anon., 2 Enoch, 23, 22  Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 246
10. Anon., 3 Enoch, 1, 10-16, 2, 23-24, 26-29, 3, 30-39, 4, 40-44, 5-9, 25  Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 244
11. George Syncellus, Ecloga Chronographica, 11.19  Tagged with subjects: •enochic literary tradition, and 3 enoch Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 257