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96 results for "exegesis"
1. Hebrew Bible, Psalms, 33.7, 42.8, 59.6, 81.5, 91.15, 93.3, 104.2, 104.7, 104.26, 121.8, 147.17 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •exegesis,, scriptural correlation •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 103, 107, 115, 116, 135, 139, 199, 201, 202, 210, 342, 372, 387
33.7. "כֹּנֵס כַּנֵּד מֵי הַיָּם נֹתֵן בְּאֹצָרוֹת תְּהוֹמוֹת׃", 42.8. "תְּהוֹם־אֶל־תְּהוֹם קוֹרֵא לְקוֹל צִנּוֹרֶיךָ כָּל־מִשְׁבָּרֶיךָ וְגַלֶּיךָ עָלַי עָבָרוּ׃", 59.6. "וְאַתָּה יְהוָה־אֱלֹהִים צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הָקִיצָה לִפְקֹד כָּל־הַגּוֹיִם אַל־תָּחֹן כָּל־בֹּגְדֵי אָוֶן סֶלָה׃", 81.5. "כִּי חֹק לְיִשְׂרָאֵל הוּא מִשְׁפָּט לֵאלֹהֵי יַעֲקֹב׃", 91.15. "יִקְרָאֵנִי וְאֶעֱנֵהוּ עִמּוֹ־אָנֹכִי בְצָרָה אֲחַלְּצֵהוּ וַאֲכַבְּדֵהוּ׃", 93.3. "נָשְׂאוּ נְהָרוֹת יְהוָה נָשְׂאוּ נְהָרוֹת קוֹלָם יִשְׂאוּ נְהָרוֹת דָּכְיָם׃", 104.2. "תָּשֶׁת־חֹשֶׁךְ וִיהִי לָיְלָה בּוֹ־תִרְמֹשׂ כָּל־חַיְתוֹ־יָעַר׃", 104.2. "עֹטֶה־אוֹר כַּשַּׂלְמָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה׃", 104.7. "מִן־גַּעֲרָתְךָ יְנוּסוּן מִן־קוֹל רַעַמְךָ יֵחָפֵזוּן׃", 104.26. "שָׁם אֳנִיּוֹת יְהַלֵּכוּן לִוְיָתָן זֶה־יָצַרְתָּ לְשַׂחֶק־בּוֹ׃", 121.8. "יְהוָה יִשְׁמָר־צֵאתְךָ וּבוֹאֶךָ מֵעַתָּה וְעַד־עוֹלָם׃", 147.17. "מַשְׁלִיךְ קַרְחוֹ כְפִתִּים לִפְנֵי קָרָתוֹ מִי יַעֲמֹד׃", 33.7. "He gathereth the waters of the sea together as a heap; He layeth up the deeps in storehouses.", 42.8. "Deep calleth unto deep at the voice of Thy cataracts; all Thy waves and Thy billows are gone over me.", 59.6. "Thou therefore, O LORD God of hosts, the God of Israel, arouse Thyself to punish all the nations; show no mercy to any iniquitous traitors. Selah", 81.5. "For it is a statute for Israel, an ordice of the God of Jacob.", 91.15. "He shall call upon Me, and I will answer him; I will be with him in trouble; I will rescue him, and bring him to honour.", 93.3. "The floods have lifted up, O LORD, The floods have lifted up their voice; The floods lift up their roaring.", 104.2. "Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain;", 104.7. "At Thy rebuke they fled, at the voice of Thy thunder they hasted away—", 104.26. "There go the ships; There is leviathan, whom Thou hast formed to sport therein.", 121.8. "The LORD shall guard thy going out and thy coming in, From this time forth and for ever.", 147.17. "He casteth forth His ice like crumbs; Who can stand before His cold?",
2. Hebrew Bible, Hosea, 2.23, 7.13 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 105, 170
2.23. "וְהָיָה בַּיּוֹם הַהוּא אֶעֱנֶה נְאֻם־יְהוָה אֶעֱנֶה אֶת־הַשָּׁמָיִם וְהֵם יַעֲנוּ אֶת־הָאָרֶץ׃", 7.13. "אוֹי לָהֶם כִּי־נָדְדוּ מִמֶּנִּי שֹׁד לָהֶם כִּי־פָשְׁעוּ בִי וְאָנֹכִי אֶפְדֵּם וְהֵמָּה דִּבְּרוּ עָלַי כְּזָבִים׃", 2.23. "And it shall come to pass in that day, I will respond, saith the LORD, I will respond to the heavens, And they shall respond to the earth;", 7.13. "Woe unto them! for they have strayed from Me; Destruction unto them! for they have transgressed against Me; Shall I then redeem them, Seeing they have spoken lies against Me?",
3. Hebrew Bible, Genesis, 1.1-1.3, 1.6-1.7, 1.9-1.10, 1.21-1.22, 2.2, 2.6, 18.10-18.12, 25.2, 28.20, 33.18, 39.20-39.21 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 96, 102, 103, 105, 107, 115, 116, 128, 135, 139, 199, 200, 202, 342; Graver (2007), Stoicism and Emotion, 103, 104
1.1. "וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃", 1.1. "בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃", 1.2. "וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃", 1.2. "וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃", 1.3. "וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃", 1.3. "וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃", 1.6. "וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃", 1.7. "וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃", 1.9. "וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל־מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה וַיְהִי־כֵן׃", 1.21. "וַיִּבְרָא אֱלֹהִים אֶת־הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל־נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל־עוֹף כָּנָף לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃", 1.22. "וַיְבָרֶךְ אֹתָם אֱלֹהִים לֵאמֹר פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הַמַּיִם בַּיַּמִּים וְהָעוֹף יִרֶב בָּאָרֶץ׃", 2.2. "וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃", 2.2. "וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל־הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ׃", 2.6. "וְאֵד יַעֲלֶה מִן־הָאָרֶץ וְהִשְׁקָה אֶת־כָּל־פְּנֵי־הָאֲדָמָה׃", 18.11. "וְאַבְרָהָם וְשָׂרָה זְקֵנִים בָּאִים בַּיָּמִים חָדַל לִהְיוֹת לְשָׂרָה אֹרַח כַּנָּשִׁים׃", 18.12. "וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה־לִּי עֶדְנָה וַאדֹנִי זָקֵן׃", 25.2. "וַתֵּלֶד לוֹ אֶת־זִמְרָן וְאֶת־יָקְשָׁן וְאֶת־מְדָן וְאֶת־מִדְיָן וְאֶת־יִשְׁבָּק וְאֶת־שׁוּחַ׃", 25.2. "וַיְהִי יִצְחָק בֶּן־אַרְבָּעִים שָׁנָה בְּקַחְתּוֹ אֶת־רִבְקָה בַּת־בְּתוּאֵל הָאֲרַמִּי מִפַּדַּן אֲרָם אֲחוֹת לָבָן הָאֲרַמִּי לוֹ לְאִשָּׁה׃", 33.18. "וַיָּבֹא יַעֲקֹב שָׁלֵם עִיר שְׁכֶם אֲשֶׁר בְּאֶרֶץ כְּנַעַן בְּבֹאוֹ מִפַּדַּן אֲרָם וַיִּחַן אֶת־פְּנֵי הָעִיר׃", 39.21. "וַיְהִי יְהוָה אֶת־יוֹסֵף וַיֵּט אֵלָיו חָסֶד וַיִּתֵּן חִנּוֹ בְּעֵינֵי שַׂר בֵּית־הַסֹּהַר׃", 1.1. "In the beginning God created the heaven and the earth.", 1.2. "Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.", 1.3. "And God said: ‘Let there be light.’ And there was light.", 1.6. "And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’", 1.7. "And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so.", 1.9. "And God said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear.’ And it was so.", 1.10. "And God called the dry land Earth, and the gathering together of the waters called He Seas; and God saw that it was good.", 1.21. "And God created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and God saw that it was good.", 1.22. "And God blessed them, saying: ‘Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.’", 2.2. "And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made.", 2.6. "but there went up a mist from the earth, and watered the whole face of the ground.", 18.10. "And He said: ‘I will certainly return unto thee when the season cometh round; and, lo, Sarah thy wife shall have a son.’ And Sarah heard in the tent door, which was behind him.—", 18.11. "Now Abraham and Sarah were old, and well stricken in age; it had ceased to be with Sarah after the manner of women.—", 18.12. "And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’", 25.2. "And she bore him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.", 28.20. "And Jacob vowed a vow, saying: ‘If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,", 33.18. "And Jacob came in peace to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram; and encamped before the city.", 39.20. "And Joseph’s master took him, and put him into the prison, the place where the king’s prisoners were bound; and he was there in the prison.", 39.21. "But the LORD was with Joseph, and showed kindness unto him, and gave him favour in the sight of the keeper of the prison.",
4. Hebrew Bible, Exodus, 3.17, 15.6-15.8, 15.17, 21.10, 23.2, 24.10 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •exegesis,, and nonscriptural myth •exegesis,, scriptural correlation •exegesis, scriptural Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 97; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 105, 135, 139, 201, 210
3.17. "וָאֹמַר אַעֲלֶה אֶתְכֶם מֵעֳנִי מִצְרַיִם אֶל־אֶרֶץ הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃", 15.6. "יְמִינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְהוָה תִּרְעַץ אוֹיֵב׃", 15.7. "וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ׃", 15.8. "וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ־נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב־יָם׃", 15.17. "תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃", 23.2. "הִנֵּה אָנֹכִי שֹׁלֵחַ מַלְאָךְ לְפָנֶיךָ לִשְׁמָרְךָ בַּדָּרֶךְ וְלַהֲבִיאֲךָ אֶל־הַמָּקוֹם אֲשֶׁר הֲכִנֹתִי׃", 23.2. "לֹא־תִהְיֶה אַחֲרֵי־רַבִּים לְרָעֹת וְלֹא־תַעֲנֶה עַל־רִב לִנְטֹת אַחֲרֵי רַבִּים לְהַטֹּת׃", 3.17. "And I have said: I will bring you up out of the affliction of Egypt unto the land of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite, unto a land flowing with milk and honey.", 15.6. "Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy.", 15.7. "And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble.", 15.8. "And with the blast of Thy nostrils the waters were piled up— The floods stood upright as a heap; The deeps were congealed in the heart of the sea.", 15.17. "Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established.", 21.10. "If he take him another wife, her food, her raiment, and her conjugal rights, shall he not diminish.", 23.2. "Thou shalt not follow a multitude to do evil; neither shalt thou bear witness in a cause to turn aside after a multitude to pervert justice;", 24.10. "and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness.",
5. Hebrew Bible, Deuteronomy, 30.3, 30.12, 32.8, 33.27 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •exegesis,, and nonscriptural myth •exegesis, scriptural Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 97; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 99, 135, 139
30.3. "וְשָׁב יְהוָה אֱלֹהֶיךָ אֶת־שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב וְקִבֶּצְךָ מִכָּל־הָעַמִּים אֲשֶׁר הֱפִיצְךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃", 30.12. "לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃", 32.8. "בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃", 33.27. "מְעֹנָה אֱלֹהֵי קֶדֶם וּמִתַּחַת זְרֹעֹת עוֹלָם וַיְגָרֶשׁ מִפָּנֶיךָ אוֹיֵב וַיֹּאמֶר הַשְׁמֵד׃", 30.3. "that then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the LORD thy God hath scattered thee.", 30.12. "It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’", 32.8. "When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel.", 33.27. "The eternal God is a dwelling-place, And underneath are the everlasting arms; And He thrust out the enemy from before thee, And said: ‘Destroy.’",
6. Hebrew Bible, Song of Songs, 4.8 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 135
4.8. "אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי מִלְּבָנוֹן תָּבוֹאִי תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה מֵרֹאשׁ שְׂנִיר וְחֶרְמוֹן מִמְּעֹנוֹת אֲרָיוֹת מֵהַרְרֵי נְמֵרִים׃", 4.8. Come with me from Lebanon, my bride, With me from Lebanon; Look from the top of Amana, From the top of Senir and Hermon, From the lions’dens, From the mountains of the leopards.
7. Hebrew Bible, Numbers, 7.1 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 128
7.1. "וַיַּקְרִיבוּ הַנְּשִׂאִים אֵת חֲנֻכַּת הַמִּזְבֵּחַ בְּיוֹם הִמָּשַׁח אֹתוֹ וַיַּקְרִיבוּ הַנְּשִׂיאִם אֶת־קָרְבָּנָם לִפְנֵי הַמִּזְבֵּחַ׃", 7.1. "וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה לְהָקִים אֶת־הַמִּשְׁכָּן וַיִּמְשַׁח אֹתוֹ וַיְקַדֵּשׁ אֹתוֹ וְאֶת־כָּל־כֵּלָיו וְאֶת־הַמִּזְבֵּחַ וְאֶת־כָּל־כֵּלָיו וַיִּמְשָׁחֵם וַיְקַדֵּשׁ אֹתָם׃", 7.1. "And it came to pass on the day that Moses had made an end of setting up the tabernacle, and had anointed it and sanctified it, and all the furniture thereof, and the altar and all the vessels thereof, and had anointed them and sanctified them;",
8. Hebrew Bible, Micah, 4.10 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 223
4.10. "Be in pain, and labour to bring forth, O daughter of Zion, Like a woman in travail; For now shalt thou go forth out of the city, And shalt dwell in the field, And shalt come even unto Babylon; There shalt thou be rescued; There shall the LORD redeem thee from the hand of thine enemies.",
9. Hebrew Bible, Proverbs, 3.19-3.20, 9.1, 10.25, 22.7 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •exegesis,, and nonscriptural myth •exegesis,, scriptural correlation Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 99, 243, 387
3.19. "יְהוָה בְּחָכְמָה יָסַד־אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה׃", 9.1. "חָכְמוֹת בָּנְתָה בֵיתָהּ חָצְבָה עַמּוּדֶיהָ שִׁבְעָה׃", 9.1. "תְּחִלַּת חָכְמָה יִרְאַת יְהוָה וְדַעַת קְדֹשִׁים בִּינָה׃", 10.25. "כַּעֲבוֹר סוּפָה וְאֵין רָשָׁע וְצַדִּיק יְסוֹד עוֹלָם׃", 22.7. "עָשִׁיר בְּרָשִׁים יִמְשׁוֹל וְעֶבֶד לֹוֶה לְאִישׁ מַלְוֶה׃", 3.19. "The LORD by wisdom founded the earth; By understanding He established the heavens.", 3.20. "By His knowledge the depths were broken up, And the skies drop down the dew.", 9.1. "Wisdom hath builded her house, she hath hewn out her seven pillars;", 10.25. "When the whirlwind passeth, the wicked is no more; But the righteous is an everlasting foundation.", 22.7. "The rich ruleth over the poor, And the borrower is servant to the lender.",
10. Hebrew Bible, Job, 9.7-9.8, 12.15, 19.17, 22.7, 22.28, 26.10-26.12, 28.11, 37.6-37.7, 38.16, 41.7-41.8 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 99, 103, 113, 116, 199, 201, 202, 203, 210, 211, 243, 342, 387
9.7. "הָאֹמֵר לַחֶרֶס וְלֹא יִזְרָח וּבְעַד כּוֹכָבִים יַחְתֹּם׃", 9.8. "נֹטֶה שָׁמַיִם לְבַדּוֹ וְדוֹרֵךְ עַל־בָּמֳתֵי יָם׃", 12.15. "הֵן יַעְצֹר בַּמַּיִם וְיִבָשׁוּ וִישַׁלְּחֵם וְיַהַפְכוּ אָרֶץ׃", 19.17. "רוּחִי זָרָה לְאִשְׁתִּי וְחַנֹּתִי לִבְנֵי בִטְנִי׃", 22.7. "לֹא־מַיִם עָיֵף תַּשְׁקֶה וּמֵרָעֵב תִּמְנַע־לָחֶם׃", 22.28. "וְתִגְזַר־אוֹמֶר וְיָקָם לָךְ וְעַל־דְּרָכֶיךָ נָגַהּ אוֹר׃", 26.11. "עַמּוּדֵי שָׁמַיִם יְרוֹפָפוּ וְיִתְמְהוּ מִגַּעֲרָתוֹ׃", 26.12. "בְּכֹחוֹ רָגַע הַיָּם ובתובנתו [וּבִתְבוּנָתוֹ] מָחַץ רָהַב׃", 28.11. "מִבְּכִי נְהָרוֹת חִבֵּשׁ וְתַעֲלֻמָהּ יֹצִא אוֹר׃", 37.6. "כִּי לַשֶּׁלַג יֹאמַר הֱוֵא אָרֶץ וְגֶשֶׁם מָטָר וְגֶשֶׁם מִטְרוֹת עֻזּוֹ׃", 37.7. "בְּיַד־כָּל־אָדָם יַחְתּוֹם לָדַעַת כָּל־אַנְשֵׁי מַעֲשֵׂהוּ׃", 38.16. "הֲבָאתָ עַד־נִבְכֵי־יָם וּבְחֵקֶר תְּהוֹם הִתְהַלָּכְתָּ׃", 41.7. "גַּאֲוָה אֲפִיקֵי מָגִנִּים סָגוּר חוֹתָם צָר׃", 41.8. "אֶחָד בְּאֶחָד יִגַּשׁוּ וְרוּחַ לֹא־יָבוֹא בֵינֵיהֶם׃", 9.7. "Who commandeth the sun, and it riseth not; And sealeth up the stars.", 9.8. "Who alone stretcheth out the heavens, And treadeth upon the waves of the sea.", 12.15. "Behold, He withholdeth the waters, and they dry up; Also He sendeth them out, and they overturn the earth.", 19.17. "My breath is abhorred of my wife, And I am loathsome to the children of my tribe.", 22.7. "Thou hast not given water to the weary to drink, And thou hast withholden bread from the hungry.", 22.28. "Thou shalt also decree a thing, and it shall be established unto thee, And light shall shine upon thy ways.", 26.10. "He hath described a boundary upon the face of the waters, Unto the confines of light and darkness.", 26.11. "The pillars of heaven tremble And are astonished at His rebuke.", 26.12. "He stirreth up the sea with His power, And by His understanding He smiteth through Rahab.", 28.11. "He bindeth the streams that they trickle not; And the thing that is hid bringeth he forth to light.", 37.6. "For He saith to the snow: ‘Fall thou on the earth’; Likewise to the shower of rain, and to the showers of His mighty rain.", 37.7. "He sealeth up the hand of every man, That all men whom He hath made may know it.", 38.16. "Hast thou entered into the springs of the sea? Or hast thou walked in the recesses of the deep? .", 41.7. "His scales are his pride, shut up together as with a close seal.", 41.8. "One is so near to another, that no air can come between them.",
11. Hebrew Bible, Jonah, 2.6 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 99
2.6. "אֲפָפוּנִי מַיִם עַד־נֶפֶשׁ תְּהוֹם יְסֹבְבֵנִי סוּף חָבוּשׁ לְרֹאשִׁי׃", 2.6. "The waters compassed me about, even to the soul; The deep was round about me; The weeds were wrapped about my head.",
12. Hebrew Bible, Leviticus, 18.23, 19.19, 20.16 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 105
18.23. "וּבְכָל־בְּהֵמָה לֹא־תִתֵּן שְׁכָבְתְּךָ לְטָמְאָה־בָהּ וְאִשָּׁה לֹא־תַעֲמֹד לִפְנֵי בְהֵמָה לְרִבְעָהּ תֶּבֶל הוּא׃", 19.19. "אֶת־חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא־תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא־תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ׃", 20.16. "וְאִשָּׁה אֲשֶׁר תִּקְרַב אֶל־כָּל־בְּהֵמָה לְרִבְעָה אֹתָהּ וְהָרַגְתָּ אֶת־הָאִשָּׁה וְאֶת־הַבְּהֵמָה מוֹת יוּמָתוּ דְּמֵיהֶם בָּם׃", 18.23. "And thou shalt not lie with any beast to defile thyself therewith; neither shall any woman stand before a beast, to lie down thereto; it is perversion.", 19.19. "Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together.", 20.16. "And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman, and the beast: they shall surely be put to death; their blood shall be upon them.",
13. Hebrew Bible, 1 Samuel, 1.6, 1.13-1.17, 2.27 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •exegesis,, and nonscriptural myth •aggadah, and scriptural exegesis Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 135, 139, 223; Kanarek (2014), Biblical narrative and formation rabbinic law, 1
1.6. "וְכִעֲסַתָּה צָרָתָהּ גַּם־כַּעַס בַּעֲבוּר הַרְּעִמָהּ כִּי־סָגַר יְהוָה בְּעַד רַחְמָהּ׃", 1.13. "וְחַנָּה הִיא מְדַבֶּרֶת עַל־לִבָּהּ רַק שְׂפָתֶיהָ נָּעוֹת וְקוֹלָהּ לֹא יִשָּׁמֵעַ וַיַּחְשְׁבֶהָ עֵלִי לְשִׁכֹּרָה׃", 1.14. "וַיֹּאמֶר אֵלֶיהָ עֵלִי עַד־מָתַי תִּשְׁתַּכָּרִין הָסִירִי אֶת־יֵינֵךְ מֵעָלָיִךְ׃", 1.15. "וַתַּעַן חַנָּה וַתֹּאמֶר לֹא אֲדֹנִי אִשָּׁה קְשַׁת־רוּחַ אָנֹכִי וְיַיִן וְשֵׁכָר לֹא שָׁתִיתִי וָאֶשְׁפֹּךְ אֶת־נַפְשִׁי לִפְנֵי יְהוָה׃", 1.16. "אַל־תִּתֵּן אֶת־אֲמָתְךָ לִפְנֵי בַּת־בְּלִיָּעַל כִּי־מֵרֹב שִׂיחִי וְכַעְסִי דִּבַּרְתִּי עַד־הֵנָּה׃", 1.17. "וַיַּעַן עֵלִי וַיֹּאמֶר לְכִי לְשָׁלוֹם וֵאלֹהֵי יִשְׂרָאֵל יִתֵּן אֶת־שֵׁלָתֵךְ אֲשֶׁר שָׁאַלְתְּ מֵעִמּוֹ׃", 2.27. "וַיָּבֹא אִישׁ־אֱלֹהִים אֶל־עֵלִי וַיֹּאמֶר אֵלָיו כֹּה אָמַר יְהוָה הֲנִגְלֹה נִגְלֵיתִי אֶל־בֵּית אָבִיךָ בִּהְיוֹתָם בְּמִצְרַיִם לְבֵית פַּרְעֹה׃", 1.6. "And her rival also provoked her sore, to make her fret, because the Lord had shut up her womb.", 1.13. "Now Ĥanna spoke in her heart; only her lips moved, but her voice was not heard: therefore ῾Eli thought she was drunk.", 1.14. "And ῾Eli said to her, How long wilt thou be drunken? put away thy wine from thee.", 1.15. "And Ĥanna answered and said, No, my lord, I am a woman of a sorrowful spirit: I have drunk neither wine nor strong drink, but have poured out my soul before the Lord.", 1.16. "Take not thy handmaid for a worthless woman: for out of the greatness of my complaint and grief have I been speaking.", 1.17. "Then ῾Eli answered and said, Go in peace: and the God of Yisra᾽el grant thee thy petition which thou hast asked of him.", 2.27. "And there came a man of God to ῾Eli and said to him, Thus says the Lord, Did I not appear to the house of thy father, when they were in Miżrayim in the house of Par῾o?",
14. Hebrew Bible, 2 Samuel, 7.23 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 135
7.23. "וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ אֲשֶׁר הָלְכוּ־אֱלֹהִים לִפְדּוֹת־לוֹ לְעָם וְלָשׂוּם לוֹ שֵׁם וְלַעֲשׂוֹת לָכֶם הַגְּדוּלָּה וְנֹרָאוֹת לְאַרְצֶךָ מִפְּנֵי עַמְּךָ אֲשֶׁר פָּדִיתָ לְּךָ מִמִּצְרַיִם גּוֹיִם וֵאלֹהָיו׃", 7.23. "And what one nation in the earth is like Thy people, like Yisra᾽el, whom God went to redeem for a people to himself, and to make himself a name, and to do like the great things and terrible which Thou didst for Thy land, by driving out from before Thy people, whom Thou didst redeem to Thee from Miżrayim, the nations and their gods?",
15. Hebrew Bible, Amos, 5.1 (8th cent. BCE - 6th cent. BCE)  Tagged with subjects: •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 170
5.1. "שָׂנְאוּ בַשַּׁעַר מוֹכִיחַ וְדֹבֵר תָּמִים יְתָעֵבוּ׃", 5.1. "שִׁמְעוּ אֶת־הַדָּבָר הַזֶּה אֲשֶׁר אָנֹכִי נֹשֵׂא עֲלֵיכֶם קִינָה בֵּית יִשְׂרָאֵל׃", 5.1. "Hear ye this word which I take up for a lamentation over you, O house of Israel:",
16. Hebrew Bible, Lamentations, 2.3 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •exegesis,, scriptural correlation •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 201, 223
2.3. "גָּדַע בָּחֳרִי אַף כֹּל קֶרֶן יִשְׂרָאֵל הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב וַיִּבְעַר בְּיַעֲקֹב כְּאֵשׁ לֶהָבָה אָכְלָה סָבִיב׃", 2.3. "He hath cut off in fierce anger All the horn of Israel; He hath drawn back His right hand From before the enemy; And He hath burned in Jacob like a flaming fire, Which devoureth round about.",
17. Hebrew Bible, Isaiah, 26.4, 27.1, 40.1, 40.22, 43.14, 45.8, 55.10, 62.4-62.5, 63.1, 63.9 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •exegesis,, scriptural correlation •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 99, 102, 103, 106, 107, 115, 135, 139, 170, 200, 223
26.4. "בִּטְחוּ בַיהוָה עֲדֵי־עַד כִּי בְּיָהּ יְהוָה צוּר עוֹלָמִים׃", 27.1. "כִּי עִיר בְּצוּרָה בָּדָד נָוֶה מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ׃", 27.1. "בַּיּוֹם הַהוּא יִפְקֹד יְהוָה בְּחַרְבוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן וְהָרַג אֶת־הַתַּנִּין אֲשֶׁר בַּיָּם׃", 40.1. "נַחֲמוּ נַחֲמוּ עַמִּי יֹאמַר אֱלֹהֵיכֶם׃", 40.1. "הִנֵּה אֲדֹנָי יְהוִה בְּחָזָק יָבוֹא וּזְרֹעוֹ מֹשְׁלָה לוֹ הִנֵּה שְׂכָרוֹ אִתּוֹ וּפְעֻלָּתוֹ לְפָנָיו׃", 40.22. "הַיֹּשֵׁב עַל־חוּג הָאָרֶץ וְיֹשְׁבֶיהָ כַּחֲגָבִים הַנּוֹטֶה כַדֹּק שָׁמַיִם וַיִּמְתָּחֵם כָּאֹהֶל לָשָׁבֶת׃", 43.14. "כֹּה־אָמַר יְהוָה גֹּאַלְכֶם קְדוֹשׁ יִשְׂרָאֵל לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָה וְהוֹרַדְתִּי בָרִיחִים כֻּלָּם וְכַשְׂדִּים בָּאֳנִיּוֹת רִנָּתָם׃", 45.8. "הַרְעִיפוּ שָׁמַיִם מִמַּעַל וּשְׁחָקִים יִזְּלוּ־צֶדֶק תִּפְתַּח־אֶרֶץ וְיִפְרוּ־יֶשַׁע וּצְדָקָה תַצְמִיחַ יַחַד אֲנִי יְהוָה בְּרָאתִיו׃", 62.4. "לֹא־יֵאָמֵר לָךְ עוֹד עֲזוּבָה וּלְאַרְצֵךְ לֹא־יֵאָמֵר עוֹד שְׁמָמָה כִּי לָךְ יִקָּרֵא חֶפְצִי־בָהּ וּלְאַרְצֵךְ בְּעוּלָה כִּי־חָפֵץ יְהוָה בָּךְ וְאַרְצֵךְ תִּבָּעֵל׃", 62.5. "כִּי־יִבְעַל בָּחוּר בְּתוּלָה יִבְעָלוּךְ בָּנָיִךְ וּמְשׂוֹשׂ חָתָן עַל־כַּלָּה יָשִׂישׂ עָלַיִךְ אֱלֹהָיִךְ׃", 63.1. "וְהֵמָּה מָרוּ וְעִצְּבוּ אֶת־רוּחַ קָדְשׁוֹ וַיֵּהָפֵךְ לָהֶם לְאוֹיֵב הוּא נִלְחַם־בָּם׃", 63.1. "מִי־זֶה בָּא מֵאֱדוֹם חֲמוּץ בְּגָדִים מִבָּצְרָה זֶה הָדוּר בִּלְבוּשׁוֹ צֹעֶה בְּרֹב כֹּחוֹ אֲנִי מְדַבֵּר בִּצְדָקָה רַב לְהוֹשִׁיעַ׃", 63.9. "בְּכָל־צָרָתָם לא [לוֹ] צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל־יְמֵי עוֹלָם׃", 26.4. "Trust ye in the LORD for ever, For the LORD is GOD, an everlasting Rock.", 27.1. "In that day the LORD with his sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent; and He will slay the dragon that is in the sea.", 40.1. "Comfort ye, comfort ye My people, saith your God.", 40.22. "It is He that sitteth above the circle of the earth, And the inhabitants thereof are as grasshoppers; That stretcheth out the heavens as a curtain, And spreadeth them out as a tent to dwell in;", 43.14. "Thus saith the LORD, your Redeemer, The Holy One of Israel: For your sake I have sent to Babylon, And I will bring down all of them as fugitives, even the Chaldeans, in the ships of their shouting.", 45.8. "Drop down, ye heavens, from above, and let the skies pour down righteousness; let the earth open, that they may bring forth salvation, and let her cause righteousness to spring up together; I the LORD have created it.", 55.10. "For as the rain cometh down and the snow from heaven, And returneth not thither, Except it water the earth, And make it bring forth and bud, And give seed to the sower and bread to the eater;", 62.4. "Thou shalt no more be termed Forsaken, Neither shall thy land any more be termed Desolate; But thou shalt be called, My delight is in her, And thy land, Espoused; For the LORD delighteth in thee, And thy land shall be espoused.", 62.5. "For as a young man espouseth a virgin, So shall thy sons espouse thee; And as the bridegroom rejoiceth over the bride, So shall thy God rejoice over thee.", 63.1. "’Who is this that cometh from Edom, with crimsoned garments from Bozrah? This that is glorious in his apparel, stately in the greatness of his strength?’— ’I that speak in victory, mighty to save.’—", 63.9. "In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; And He bore them, and carried them all the days of old. .",
18. Hebrew Bible, Jeremiah, 9.16-9.17, 10.19, 25.30 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 98, 170
9.16. "כֹּה אָמַר יְהוָה צְבָאוֹת הִתְבּוֹנְנוּ וְקִרְאוּ לַמְקוֹנְנוֹת וּתְבוֹאֶינָה וְאֶל־הַחֲכָמוֹת שִׁלְחוּ וְתָבוֹאנָה׃", 9.17. "וּתְמַהֵרְנָה וְתִשֶּׂנָה עָלֵינוּ נֶהִי וְתֵרַדְנָה עֵינֵינוּ דִּמְעָה וְעַפְעַפֵּינוּ יִזְּלוּ־מָיִם׃", 10.19. "אוֹי לִי עַל־שִׁבְרִי נַחְלָה מַכָּתִי וַאֲנִי אָמַרְתִּי אַךְ זֶה חֳלִי וְאֶשָּׂאֶנּוּ׃", 9.16. "Thus saith the LORD of hosts: Consider ye, and call for the mourning women, that they may come; and send for the wise women, that they may come;", 9.17. "let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with waters.", 10.19. "Woe is me for my hurt! My wound is grievous; But I said: ‘This is but a sickness, And I must bear it.’", 25.30. "Therefore prophesy thou against them all these words, and say unto them: The LORD doth roar from on high, And utter His voice from His holy habitation; He doth mightily roar because of His fold; He giveth a shout, as they that tread the grapes, Against all the inhabitants of the earth.",
19. Hebrew Bible, Ezekiel, 5.13, 21.22 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 98
5.13. "וְכָלָה אַפִּי וַהֲנִחוֹתִי חֲמָתִי בָּם וְהִנֶּחָמְתִּי וְיָדְעוּ כִּי־אֲנִי יְהוָה דִּבַּרְתִּי בְּקִנְאָתִי בְּכַלּוֹתִי חֲמָתִי בָּם׃", 21.22. "וְגַם־אֲנִי אַכֶּה כַפִּי אֶל־כַּפִּי וַהֲנִחֹתִי חֲמָתִי אֲנִי יְהוָה דִּבַּרְתִּי׃", 5.13. "Thus shall Mine anger spend itself, and I will satisfy My fury upon them, and I will be eased; and they shall know that I the LORD have spoken in My zeal, when I have spent My fury upon them.", 21.22. "I will also smite My hands together, and I will satisfy My fury; I the LORD have spoken it.’",
20. Aristophanes, The Women Celebrating The Thesmophoria, 1.1-1.10, 4.20-4.120 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 116, 210
4. παρὰ σοῦ πυφέσθαι ποῖ μ' ἄγεις ωὖριπίδη;
21. Hebrew Bible, Zechariah, 10.11 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 135
10.11. "וְעָבַר בַּיָּם צָרָה וְהִכָּה בַיָּם גַּלִּים וְהֹבִישׁוּ כֹּל מְצוּלוֹת יְאֹר וְהוּרַד גְּאוֹן אַשּׁוּר וְשֵׁבֶט מִצְרַיִם יָסוּר׃", 10.11. "And over the sea affliction shall pass, And the waves shall be smitten in the sea, And all the depths of the Nile shall dry up; And the pride of Assyria shall be brought down, And the sceptre of Egypt shall depart away. .",
22. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •sabbath and the therapeutae, scriptural allegorical exegesis in Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 317
264c. οὕτως ἀκριβῶς διιδεῖν. ΣΩ. ἀλλὰ τόδε γε οἶμαί σε φάναι ἄν, δεῖν πάντα λόγον ὥσπερ ζῷον συνεστάναι σῶμά τι ἔχοντα αὐτὸν αὑτοῦ, ὥστε μήτε ἀκέφαλον εἶναι μήτε ἄπουν, ἀλλὰ μέσα τε ἔχειν καὶ ἄκρα, πρέποντα ἀλλήλοις καὶ τῷ ὅλῳ γεγραμμένα. ΦΑΙ. πῶς γὰρ οὔ; ΣΩ. σκέψαι τοίνυν τὸν τοῦ ἑταίρου σου λόγον εἴτε οὕτως εἴτε ἄλλως ἔχει, καὶ εὑρήσεις τοῦ ἐπιγράμματος οὐδὲν διαφέροντα, ὃ Μίδᾳ τῷ Φρυγί φασίν τινες ἐπιγεγράφθαι. 264c. Phaedrus. You flatter me in thinking that I can discern his motives so accurately. Socrates. But I do think you will agree to this, that every discourse must be organized, like a living being, with a body of its own, as it were, so as not to be headless or footless, but to have a middle and members, composed in fitting relation to each other and to the whole. Phaedrus. Certainly. Socrates. See then whether this is the case with your friend’s discourse, or not. You will find
23. Hebrew Bible, Daniel, 2.22, 12.12-12.13 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •exegesis,, scriptural correlation •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 103, 200, 201, 223
2.22. "הוּא גָּלֵא עַמִּיקָתָא וּמְסַתְּרָתָא יָדַע מָה בַחֲשׁוֹכָא ונהירא [וּנְהוֹרָא] עִמֵּהּ שְׁרֵא׃", 12.12. "אַשְׁרֵי הַמְחַכֶּה וְיַגִּיעַ לְיָמִים אֶלֶף שְׁלֹשׁ מֵאוֹת שְׁלֹשִׁים וַחֲמִשָּׁה׃", 12.13. "וְאַתָּה לֵךְ לַקֵּץ וְתָנוּחַ וְתַעֲמֹד לְגֹרָלְךָ לְקֵץ הַיָּמִין׃", 2.22. "He revealeth the deep and secret things; He knoweth what is in the darkness, And the light dwelleth with Him.", 12.12. "Happy is he that waiteth, and cometh to the thousand three hundred and five and thirty days.", 12.13. "But go thou thy way till the end be; and thou shalt rest, and shalt stand up to thy lot, at the end of the days.’",
24. Philo of Alexandria, Questions On Genesis, None (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 317
25. Philo of Alexandria, Allegorical Interpretation, 3.117 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •sabbath and the therapeutae, scriptural allegorical exegesis in Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 320
26. Philo of Alexandria, On The Embassy To Gaius, 104, 174, 31, 6, 12 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 329
12. accordingly now there was nothing else to be seen in any city, but altars, and victims, and sacrifices, and men clothed in white garments, and crowned with garlands, and wearing cheerful counteces, and displaying their joy by the brightness of their looks, and festivals, and assemblies, and musical contests, and horse-races, and revels, and feasts lasting the whole night long, with the music of the flute and of the lyre, and rejoicings, and holidays, and truces, and every kind of pleasure addressed to every one of the senses.
27. Philo of Alexandria, On The Life of Moses, 1.26, 2.215-2.216 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •sabbath and the therapeutae, scriptural allegorical exegesis in Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 313, 320
1.26. And he tamed, and appeased, and brought under due command every one of the other passions which are naturally and as far as they are themselves concerned frantic, and violent, and unmanageable. And if any one of them at all excited itself and endeavoured to get free from restraint he administered severe punishment to it, reproving it with severity of language; and, in short, he repressed all the principal impulses and most violent affections of the soul, and kept guard over them as over a restive horse, fearing lest they might break all bounds and get beyond the power of reason which ought to be their guide to restrain them, and so throw everything everywhere into confusion. For these passions are the causes of all good and of all evil; of good when they submit to the authority of domit reason, and of evil when they break out of bounds and scorn all government and restraint. 2.215. for it was invariably the custom, as it was desirable on other days also, but especially on the seventh day, as I have already explained, to discuss matters of philosophy; the ruler of the people beginning the explanation, and teaching the multitude what they ought to do and to say, and the populace listening so as to improve in virtue, and being made better both in their moral character and in their conduct through life; 2.216. in accordance with which custom, even to this day, the Jews hold philosophical discussions on the seventh day, disputing about their national philosophy, and devoting that day to the knowledge and consideration of the subjects of natural philosophy; for as for their houses of prayer in the different cities, what are they, but schools of wisdom, and courage, and temperance, and justice, and piety, and holiness, and every virtue, by which human and divine things are appreciated, and placed upon a proper footing?
28. Philo of Alexandria, On The Preliminary Studies, 143, 35 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 311
29. Philo of Alexandria, On The Contemplative Life, 2, 25, 28-32, 34-35, 4, 64-90, 1 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 317
1. Having mentioned the Essenes, who in all respects selected for their admiration and for their especial adoption the practical course of life, and who excel in all, or what perhaps may be a less unpopular and invidious thing to say, in most of its parts, I will now proceed, in the regular order of my subject, to speak of those who have embraced the speculative life, and I will say what appears to me to be desirable to be said on the subject, not drawing any fictitious statements from my own head for the sake of improving the appearance of that side of the question which nearly all poets and essayists are much accustomed to do in the scarcity of good actions to extol, but with the greatest simplicity adhering strictly to the truth itself, to which I know well that even the most eloquent men do not keep close in their speeches. Nevertheless we must make the endeavour and labour to attain to this virtue; for it is not right that the greatness of the virtue of the men should be a cause of silence to those who do not think it right that anything which is creditable should be suppressed in silence;
30. Philo of Alexandria, On The Special Laws, 2.62, 2.125, 3.180 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •sabbath and the therapeutae, scriptural allegorical exegesis in Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 313, 320
2.62. Accordingly, on the seventh day there are spread before the people in every city innumerable lessons of prudence, and temperance, and courage, and justice, and all other virtues; during the giving of which the common people sit down, keeping silence and pricking up their ears, with all possible attention, from their thirst for wholesome instruction; but some of those who are very learned explain to them what is of great importance and use, lessons by which the whole of their lives may be improved. 2.125. But if virgins are left behind with unmarried, no dowry having been set apart by the parents while they were still living, they shall receive a share equal to that of the males. But the presiding power must take care to watch over those who are left behind and of their growth and of the expenses for sustece and the training that is appropriate for girls, and, whenever the time should come, for appropriate marriage, husbands approved in all things having been selected by merit. 3.180. And, moreover, keeping up a consistent regard to nature, I will also say this, that the unit is the image of the first cause, and the number two of the divisible matter that is worked upon. Whoever, therefore, receives the number two, honouring it above the unit, must be taught to know that he is, in so doing, approving of the matter more than of God. On which account the law has thought fit to cut off this apprehension of the soul as if it were a hand; for there can be no greater impiety than to ascribe the power of the agent to that which is passive.XXXIII.
31. Philo of Alexandria, On Dreams, 1.1, 2.200 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •sabbath and the therapeutae, scriptural allegorical exegesis in Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 320
1.1. The treatise before this one has contained our opinions on those visions sent from heaven which are classed under the first species; in reference to which subject we delivered our opinion that the Deity sent the appearances which are beheld by man in dreams in accordance with the suggestions of his own nature. But in this treatise we will, to the best of our power, describe those dreams which come under the second species. 2.200. for what could be a greater evil than folly flourishing and bearing fruit? But, says he, "the cup of Pharaoh," the vessel which is the receptacle of folly and drunkenness, and of the ceaseless intoxication of life, "is in my hand;" an expression equivalent to saying, depends upon my administration, and endeavours, and powers; for without my contrivances, the passion will not proceed rightly by its own efforts;
32. Philo of Alexandria, On Sobriety, 18 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •sabbath and the therapeutae, scriptural allegorical exegesis in Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 320
33. Philo of Alexandria, On Curses, 104, 50, 27 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 311
27. Let these men, then, hang by their appetites as by a halter; but the wise Abraham, where he stands, comes near to God, who is also standing. For Moses says that "Abraham was standing near to God; and coming nigh unto him, he Said,"... For in good truth the unalterable soul is the only thing that has access to the unalterable God; and being of such a disposition, it does really stand very near to the Divine power.
34. Philo of Alexandria, On The Posterity of Cain, 79, 83, 20 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 320
20. And it is said that he, at the same moment, is close to us and at a great distance, touching us with his creative or his punishing powers, which are close to each individual, and yet at the same time driving away the creature to an excessive distance from his nature as existing according to its essence, so that it cannot touch him without even the unalloyed and incorporeal efforts of the intellect.
35. Philo of Alexandria, On The Change of Names, 88, 83 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 311
83. And it is worth while here to raise the question why Abraham, from the time that his name was changed, is always thought worthy of this same appellation, and is no longer called by his former name; but Jacob, who is also called Israel, is nevertheless called Jacob too, as he was before the change of his name; and, indeed, is called Jacob oftener than Israel. We must say, then, that these facts are characters by which it is seen that the virtue which is taught differs from that which is acquired by practice;
36. Philo of Alexandria, On The Migration of Abraham, 32, 93 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 317
93. But it is right to think that this class of things resembles the body, and the other class the soul; therefore, just as we take care of the body because it is the abode of the soul, so also must we take care of the laws that are enacted in plain terms: for while they are regarded, those other things also will be more clearly understood, of which these laws are the symbols, and in the same way one will escape blame and accusation from men in general.
37. Philo of Alexandria, On The Cherubim, 92 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •sabbath and the therapeutae, scriptural allegorical exegesis in Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 329
92. In every festival then and assembly among men, the following are the most remarkable and celebrated points, security, relaxation, truce, drunkenness, deep drinking, revelling, luxury, amusement, music at the doors, banquets lasting through the night, unseemly pleasures, wedding feasts during the day, violent acts of insolence, practices of intemperance, indulgence of folly, pursuits of shameful things, an utter destruction and renunciation of what is good, wakefulness during the night for the indulgence of immoderate appetites, sleep by day when it is the proper time to be awake, a turning upside down of the laws of nature. 92. But there are also some people who, without any idea of acquiring gain, do from a bad habit incessantly and inconsiderately swear upon every occasion, even when there is nothing at all about which any doubt is raised, as if they were desirous to fill up the deficiency of their argument with oaths, as if it would not be better to cut their conversation short, or I might rather say to utter nothing at all, but to preserve entire silence, for from a frequency of oaths arises a habit of perjury and impiety.
38. Quintilian, Institutes of Oratory, 8.3.51 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sabbath and the therapeutae, scriptural allegorical exegesis in Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 314
8.3.51.  The latter, though not avoided with special care even by the best authors, may sometimes be regarded as a fault: it is, in fact, a blemish into which Cicero not infrequently falls through indifference to such minor details: take, for example, the following passage, "Judges, this judgment was not merely unlike a judgment." It is sometimes give another name, ἐπανάληψις, under which appellation it is ranked among figures, of which I shall give examples when I come to the discussion of stylistic virtues.
39. Mishnah, Sheviit, 2.9 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 105
2.9. "הַבְּצָלִים הַסָּרִיסִים, וּפוֹל הַמִּצְרִי, שֶׁמָּנַע מֵהֶם מַיִם שְׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה, מִתְעַשְּׂרִין לְשֶׁעָבַר, וּמֻתָּרִים בַּשְּׁבִיעִית, וְאִם לָאו, אֲסוּרִים בַּשְּׁבִיעִית, וּמִתְעַשְּׂרִין לְשָׁנָה הַבָּאָה. וְשֶׁל בַּעַל שֶׁמָּנַע מֵהֶם מַיִם שְׁתֵּי עוֹנוֹת, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שָׁלֹשׁ: \n", 2.9. "Seedless onions and Egyptian beans from which he withheld water for thirty days prior to Rosh Hashanah are tithed with the preceding year, and are permitted in the seventh year. And if not, they are forbidden in the seventh, and are tithed according to the following year. And [seedless onions and Egyptian beans grown in a] rain-irrigated field from which two periods of rain have been withheld, the words of Rabbi Meir. But the sages say: three.",
40. Mishnah, Parah, 3.2, 3.6 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 105
3.2. "חֲצֵרוֹת הָיוּ בִירוּשָׁלַיִם בְּנוּיוֹת עַל גַּבֵּי סֶלַע וְתַחְתֵּיהֶם חָלוּל, מִפְּנֵי קֶבֶר הַתְּהוֹם. וּמְבִיאִים נָשִׁים עֻבָּרוֹת וְיוֹלְדוֹת שָׁם וּמְגַדְּלוֹת שָׁם אֶת בְּנֵיהֶן. וּמְבִיאִים שְׁוָרִים וְעַל גַּבֵּיהֶן דְּלָתוֹת, וְתִינוֹקוֹת יוֹשְׁבִין עַל גַּבֵּיהֶן וְכוֹסוֹת שֶׁל אֶבֶן בְּיָדָם. הִגִּיעוּ לַשִּׁלּוֹחַ, יָרְדוּ וּמִלְאוּם, וְעָלוּ וְיָשְׁבוּ עַל גַּבֵּיהֶן. רַבִּי יוֹסֵי אוֹמֵר, מִמְּקוֹמוֹ הָיָה מְשַׁלְשֵׁל וּמְמַלֵּא: \n", 3.6. "וְכֶבֶשׁ הָיוּ עוֹשִׂים מֵהַר הַבַּיִת לְהַר הַמִּשְׁחָה, כִּפִּין עַל גַּבֵּי כִפִּין, וְכִפָּה כְנֶגֶד הָאֹטֶם, מִפְּנֵי קֶבֶר הַתְּהוֹם, שֶׁבּוֹ כֹהֵן הַשּׂוֹרֵף אֶת הַפָּרָה, וּפָרָה וְכָל מְסַעֲדֶיהָ, יוֹצְאִין לְהַר הַמִּשְׁחָה: \n", 3.2. "Courtyards were built in Jerusalem over rock, and beneath them there was a hollow which served as a protection against a grave in the depths. And they used to bring there pregt women, and there they gave birth to their children and there they raised them. And they brought oxen, upon whose backs were placed doors, and the children sat upon them with stone cups in their hands. When they reached the Shiloah spring they got down and filled the cups with water and then they ascended and sat again on the doors. Rabbi Yose said: each child used to let down his cup and fill it from his place.", 3.6. "They made a ramp from the Temple Mount to the Mount of Olives, being constructed of arches above arches, each arch placed directly above each foundation [of the arch below] as a protection against a grave in the depths, whereby the priest who was to burn the cow, the cow itself and all who aided in its preparation went forth to the Mount of olives.",
41. New Testament, 1 Timothy, 3.2 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sabbath and the therapeutae, scriptural allegorical exegesis in Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 311
3.2. δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν, 3.2. The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching;
42. New Testament, 2 Timothy, 2.24 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sabbath and the therapeutae, scriptural allegorical exegesis in Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 311
2.24. δοῦλον δὲ κυρίου οὐ δεῖ μάχεσθαι, ἀλλὰ ἤπιον εἶναι πρὸς πάντας, διδακτικόν, ἀνεξίκακον, 2.24. The Lord's servant must not quarrel, but be gentle towards all, able to teach, patient,
43. New Testament, Galatians, 3.19 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 105
3.19. Τί οὖν ὁ νόμος; τῶν παραβάσεων χάριν προσετέθη, ἄχρις ἂν ἔλθῃ τὸ σπέρμα ᾧ ἐπήγγελται, διαταγεὶς διʼ ἀγγέλων ἐν χειρὶ μεσίτου· 3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator.
44. New Testament, John, 6.27 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •exegesis, scriptural Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 96
6.27. ἐργάζεσθε μὴ τὴν βρῶσιν τὴν ἀπολλυμένην ἀλλὰ τὴν βρῶσιν τὴν μένουσαν εἰς ζωὴν αἰώνιον, ἣν ὁ υἱὸς τοῦ ἀνθρώπου ὑμῖν δώσει, τοῦτον γὰρ ὁ πατὴρ ἐσφράγισεν ὁ θεός. 6.27. Don't work for the food which perishes, but for the food which remains to eternal life, which the Son of Man will give to you. For God the Father has sealed him."
45. New Testament, Luke, 10.38-10.42 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •exegesis, scriptural Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 96, 97
10.38. Ἐν δὲ τῷ πορεύεσθαι αὐτοὺς αὐτὸς εἰσῆλθεν εἰς κώμην τινά· γυνὴ δέ τις ὀνόματι Μάρθα ὑπεδέξατο αὐτὸν εἰς τὴν οἰκίαν. 10.39. καὶ τῇδε ἦν ἀδελφὴ καλουμένη Μαριάμ, [ἣ] καὶ παρακαθεσθεῖσα πρὸς τοὺς πόδας τοῦ κυρίου ἤκουεν τὸν λόγον αὐτοῦ. 10.40. ἡ δὲ Μάρθα περιεσπᾶτο περὶ πολλὴν διακονίαν· ἐπιστᾶσα δὲ εἶπεν Κύριε, οὐ μέλει σοι ὅτι ἡ ἀδελφή μου μόνην με κατέλειπεν διακονεῖν; εἰπὸν οὖν αὐτῇ ἵνα μοι συναντιλάβηται. 10.41. ἀποκριθεὶς δὲ εἶπεν αὐτῇ ὁ κύριος Μάρθα Μάρθα, μεριμνᾷς καὶ θορυβάζῃ περὶ πολλά, ὀλίγων δέ ἐστιν χρεία ἢ ἑνός· 10.42. Μαριὰμ γὰρ τὴν ἀγαθὴν μερίδα ἐξελέξατο ἥτις οὐκ ἀφαιρεθήσεται αὐτῆς. 10.38. It happened as they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house. 10.39. She had a sister called Mary, who also sat at Jesus' feet, and heard his word. 10.40. But Martha was distracted with much serving, and she came up to him, and said, "Lord, don't you care that my sister left me to serve alone? Ask her therefore to help me." 10.41. Jesus answered her, "Martha, Martha, you are anxious and troubled about many things, 10.42. but one thing is needed. Mary has chosen the good part, which will not be taken away from her."
46. New Testament, Mark, 4.34 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sabbath and the therapeutae, scriptural allegorical exegesis in Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 312
4.34. χωρὶς δὲ παραβολῆς οὐκ ἐλάλει αὐτοῖς, κατʼ ἰδίαν δὲ τοῖς ἰδίοις μαθηταῖς ἐπέλυεν πάντα. 4.34. Without a parable he didn't speak to them; but privately to his own disciples he explained all things.
47. Plutarch, On Hearing, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 316
48. Mishnah, Yoma, 5.2 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •exegesis,, scriptural correlation Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 210
5.2. "מִשֶּׁנִּטַּל הָאָרוֹן, אֶבֶן הָיְתָה שָׁם מִימוֹת נְבִיאִים רִאשׁוֹנִים, וּשְׁתִיָּה הָיְתָה נִקְרֵאת, גְּבוֹהָה מִן הָאָרֶץ שָׁלשׁ אֶצְבָּעוֹת, וְעָלֶיהָ הָיָה נוֹתֵן: \n", 5.2. "After the Ark had been taken away, there was a stone from the days of the earlier prophets, called “shtiyah”, three fingers above the ground, on which he would place [the pan of burning coals].",
49. Mishnah, Kilayim, 8.5 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 96
8.5. "הַפְּרוּטִיּוֹת אֲסוּרוֹת, וְהָרַמָּךְ מֻתָּר. וְאַדְנֵי הַשָּׂדֶה, חַיָּה. רַבִּי יוֹסֵי אוֹמֵר, מְטַמְּאוֹת בָּאֹהֶל כָּאָדָם. הַקֻּפָּד וְחֻלְדַּת הַסְּנָיִים, חַיָּה. חֻלְדַּת הַסְּנָיִים, רַבִּי יוֹסֵי אוֹמֵר, בֵּית שַׁמַּאי אוֹמְרִים, מְטַמֵּא כַזַּיִת בְּמַשָּׂא, וְכָעֲדָשָׁה בְּמַגָּע: \n", 8.5. "Mules of uncertain parentage are forbidden [one with another,] And a ramakh is permitted. Wild man-like creatures are [in the category of] hayyah. Rabbi Yose says: they cause impurity in a tent like a human being. The hedgehog and the bush-mole are [in the category of] hayyah. The bush-mole: Rabbi Yose says in the name of Bet Shammai: an olive's size [of its carcass] renders a person carrying it unclean, and a lentil’s size [of its carcass] renders a person touching it unclean.",
50. Plutarch, Dinner of The Seven Wise Men, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •sabbath and the therapeutae, scriptural allegorical exegesis in Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 313
156d. And Aphrodite is the artisan who creates concord and friendship between men and women, for through their bodies, under the influence of pleasure, she at the same time unites and welds together their souls. And in the case of the majority of people, who are not altogether intimate or too well known to one another, Dionysus softens and relaxes their characters with wine, as in a fire, and so provides some means for beginning a union and friendship with one another. However, when such men as you, whom Periander has invited here, come together, Ithink there is nothing for the wine-cup or ladle to accomplish, but the Muses set discourse in the midst before all, a non-intoxicating bowl as it were, containing a maximum of pleasure in jest and seriousness combined; and with this they awaken and foster and dispense friendliness,
51. Quintilian, Institutio Oratoria, 8.3.51 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sabbath and the therapeutae, scriptural allegorical exegesis in Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 314
8.3.51.  The latter, though not avoided with special care even by the best authors, may sometimes be regarded as a fault: it is, in fact, a blemish into which Cicero not infrequently falls through indifference to such minor details: take, for example, the following passage, "Judges, this judgment was not merely unlike a judgment." It is sometimes give another name, ἐπανάληψις, under which appellation it is ranked among figures, of which I shall give examples when I come to the discussion of stylistic virtues.
52. Seneca The Younger, Letters, 40 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sabbath and the therapeutae, scriptural allegorical exegesis in Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 313, 314
40. narratur orbe. monstra iam desunt mihi
53. Tosefta, Taanit, 1.4 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 106
1.4. "איזו [היא] רביעה שניה משהגיע זמנה של רביעה דברי ר\"מ וחכ\"א משתרד רביעה רבי יוסי אומר כל התלוי ברביעה משתגיע זמנה של רביעה וכל שאין תלוי ברביעה משתרד רביעה שניה רבן שמעון בן גמליאל אומר גשמים שירדו שבעה ימים זה אחר זה [ולא פסקו יש בהן כדי רביעה שניה כמה גשמים יורדין ויהא בהן כדי רביעה מלא כלי של שלשה טפחים דברי רבי מאיר רבי יהודה אומר ראשונה טפח שניה טפחיים ורביעה שלשה טפחים אמר רשב\"א אין לך כל טפח וטפח שיורד מלמעלה שאין הארץ פולטת כנגדו טפחיים וכן הוא אומר (תהילים מ״ב:ח׳) תהום אל תהום קורא וגו' למה נקרא רביעה שרובעת את הארץ].",
54. Tosefta, Shevi It, 2.4 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 105
2.4. "פול המצרי שמנע ממנו מים שלשים יום לפני ר\"ה מתעשר לשעבר ומותר לקיימן בשביעית ואם לאו אסור לקיימן בשביעית ומתעשר לשנה הבאה בד\"א בשל שקיא אבל בשל בעל שמנע הימנו שתי מרבעות דברי ר\"מ וחכ\"א שלש ר' יוסי בן כיפר אמר משום רבי שמעון שזורי בד\"א בזמן שזרעו לירק וחשב עליו לזרעו אבל אם זרעו מתחלה לזרע ומקצתן השריש לפני ראש השנה ומקצתן השריש לאחר ר\"ה אין מעשרין [הימנו על מקום אחר ולא ממקום אחר עליו] אלא כונס גרנו לתוכו ומעשר הימנו עליו נמצא מעשר מן החדש על החדש ומן הישן על הישן מעשר עני ומעשר שני [לפי חשבון] נוטל את העישור ועושה אותו מעשר עני [ומעשר שני] אם זרעו מתחלה לזרע וירק או שזרעו לזרע וחשב עליו לירק זרעו מתעשר לשעבר וירקו משעת לקיטתו.",
55. Dio Chrysostom, Orations, 27.3-27.4 (1st cent. CE - missingth cent. CE)  Tagged with subjects: •sabbath and the therapeutae, scriptural allegorical exegesis in Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 313
27.3.  And others, too, who are naturally loquacious, feeling that they have got their table-companions for an audience, recite stupid and tedious speeches; while still others sing in tune and out of tune, although they have no gift whatever for music; and one might almost say that they give more annoyance than those who quarrel and use abusive language. But there is another class of men who claim to be abstemious and temperate, that bore people to death by their disagreeable manner, since they will not condescend either to drink moderately or to take part in the general conversation. 27.4.  But the man that is gentle and has a properly ordered character, easily endures the rudeness of the others, and acts like a gentleman himself, trying to the best of his ability to bring the ignorant chorus into a proper demeanour by means of fitting rhythm and melody. And he introduces appropriate topics of conversation and by his tact and persuasiveness attempts to get those present to be more harmonious and friendly in their intercourse with one another.
56. Plutarch, Table Talk, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 313
57. Anon., Leviticus Rabba, 22.10, 34.2 (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •exegesis,, and nonscriptural myth •exegesis,, scriptural correlation Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 96, 387
34.2. דָּבָר אַחֵר, וְכִי יָמוּךְ אָחִיךָ, הֲדָא הוּא דִכְתִיב (משלי יט, יז): מַלְוֵה ה' חוֹנֵן דָּל, אָמַר רַבִּי אֶלְעָזָר כְּתִיב (תהלים קלו, כה): נֹתֵן לֶחֶם לְכָל בָּשָׂר, בָּא זֶה וְחָטַף לוֹ אֶת הַמִּצְוָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עָלַי לְשַׁלֵּם לוֹ גְּמוּלוֹ, הֲדָא הוּא דִכְתִיב (משלי יט, יז): וּגְמֻלוֹ יְשַׁלֶּם לוֹ. רַבִּי תַּנְחוּמָא אָמַר לָהּ בְּשֵׁם רַבִּי חִיָּא בַּר אַבָּא רַבִּי נַחְמָן אָמַר לָהּ בְּשֵׁם רַבִּי יוּדָן בְּרַבִּי שׁ'ִמְעוֹן וְרַבָּנָן בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, אִלְמָלֵא מִקְרָא כָּתוּב אִי אֶפְשָׁר לְאָמְרוֹ, כִּבְיָכוֹל דַּרְכּוֹ שֶׁל לֹוֶה לִהְיוֹת עֶבֶד לַמַּלְוֶה, הֲדָא הוּא דִכְתִיב (משלי כב, ז): וְעֶבֶד לֹוֶה לְאִישׁ מַלְוֶה, רַבִּי פִּנְחָס בְּשֵׁם רַבִּי רְאוּבֵן אָמַר כָּל מִי שֶׁנּוֹתֵן פְּרוּטָה לֶעָנִי הַקָּדוֹשׁ בָּרוּךְ הוּא נוֹתֵן לוֹ פְּרוּטוֹת, וְכִי פְּרוּטָה נוֹתֵן לוֹ וַהֲלוֹא לֹא נוֹתֵן לוֹ אֶלָּא נַפְשׁוֹ, הָא כֵיצַד הָיְתָה כִּכָּר בְּעֶשֶׂר פְּרוּטוֹת וְעָנִי עוֹמֵד בַּשּׁוּק וְאֵין בְּיָדוֹ אֶלָּא תִּשְׁעָה וּבָא אֶחָד וְנָתַן לוֹ פְּרוּטָה וְנָטַל כִּכָּר וַאֲכָלָהּ וְשָׁבַת נַפְשׁוֹ עָלָיו, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַף אַתָּה בְּשָׁעָה שֶׁנַּפְשְׁךָ מְצַפְצֶפֶת לָצֵאת מִתּוֹךְ גּוּפְךָ, אֲנִי מְשִׁיבָהּ לְךָ, לְפִיכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל וְכִי יָמוּךְ אָחִיךָ.
58. Palestinian Talmud, Sotah, 9.11 (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •exegesis,, scriptural correlation Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 372
59. Anon., Qohelet Rabba, 3.11 (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 128
60. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 202
61. Palestinian Talmud, Hagigah, 2.5 (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •exegesis,, scriptural correlation Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 199
62. Anon., Genesis Rabba, 1.6, 3.4, 3.7, 5.2-5.4, 8.7, 12.10, 13.3, 32.2, 46.3 (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •exegesis,, scriptural correlation •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 96, 102, 103, 107, 113, 115, 116, 200, 241, 269
1.6. רַבִּי יְהוּדָה בַּר סִימוֹן פָּתַח (דניאל ב, כב): הוּא גָּלֵא עַמִּיקָתָא וּמְסַתְּרָתָא. הוּא גָּלֵא עַמִּיקָתָא, זוֹ גֵּיהִנֹּם, שֶׁנֶּאֱמַר (משלי ט, יח): וְלֹא יָדַע כִּי רְפָאִים שָׁם, וְאוֹמֵר (ישעיה ל, לג): הֶעְמִיק הִרְחִב. וּמְסַתְּרָתָא, זוֹ גַּן עֵדֶן, שֶׁנֶּאֱמַר (ישעיה ד, ו): לְמַחְסֶה וּלְמִסְתּוֹר מִזֶּרֶם וּמִמָּטָר, וְאוֹמֵר (תהלים לא, כא): תַּסְתִּירֵם בְּסֵתֶר פָּנֶיךָ. דָּבָר אַחֵר הוּא גָּלֵא עַמִּיקָתָא וּמְסַתְּרָתָא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): הוֹי הַמַּעֲמִיקִים מֵה'. וּמְסַתְּרָתָא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): לַסְתִּר עֵצָה. (דניאל ב, כב): יָדַע מָה בַחֲשׁוֹכָא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): וְהָיָה בְמַחְשָׁךְ מַעֲשֵׂיהֶם. (דניאל ב' כב): וּנְהוֹרָא עִמֵּהּ שְׁרֵא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל צַדִּיקִים, דִּכְתִיב (משלי ד, יח): וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ, וְאוֹמֵר (תהלים צז, יא): אוֹר זָרֻעַ לַצַּדִּיק וגו'. אָמַר רַבִּי אַבָּא סָרוֹנְגַיָא, וּנְהוֹרָא עִמֵּהּ שְׁרֵא, זֶה מֶלֶךְ הַמָּשִׁיחַ, שֶׁנֶּאֱמַר (ישעיה ס, א): קוּמִי אוֹרִי וגו'. בִּפְסִיקְתָּא, אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם הוּא גָּלֵא עֲמִיקָתָא וּמְסַתְּרָתָא, בְּרֵאשִׁית בָּרָא אֱלֹהִים וגו', וְלֹא פֵּרַשׁ, וְהֵיכָן פֵּרַשׁ לְהַלָּן (ישעיה מ, כב): הַנּוֹטֶה כַדֹּק שָׁמַיִם. וְאֶת הָאָרֶץ, וְלֹא פֵּרַשׁ, וְהֵיכָן פֵּרַשׁ לְהַלָּן (איוב לז, ו): כִּי לַשֶּׁלֶג יֹאמַר הֱוֵא אָרֶץ (איוב לח, לח): בְּצֶקֶת עָפָר לַמּוּצָק וגו'. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר, וְלֹא פֵּרַשׁ, וְהֵיכָן פֵּרַשׁ (תהלים קד, ב): עֹטֶה אוֹר כַּשַֹּׂלְמָה. 3.4. רַבִּי שִׁמְעוֹן בֶּן יְהוֹצָדָק שָׁאַל לְרַבִּי שְׁמוּאֵל בַּר נַחְמָן, אָמַר לוֹ מִפְּנֵי שֶׁשָּׁמַעְתִּי עָלֶיךָ שֶׁאַתָּה בַּעַל אַגָּדָה, מֵהֵיכָן נִבְרֵאת הָאוֹרָה, אָמַר לוֹ מְלַמֵּד שֶׁנִּתְעַטֵּף בָּהּ הַקָּדוֹשׁ בָּרוּךְ הוּא כַּשַֹּׂלְמָה וְהִבְהִיק זִיו הֲדָרוֹ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ. אֲמָרָהּ לֵיהּ בִּלְחִישָׁה, אָמַר לוֹ מִקְרָא מָלֵא הוּא (תהלים קד, ב): עוֹטֶה אוֹר כַּשַֹּׂלְמָה, וְאַתְּ אֲמַרְתְּ לִי בִּלְחִישָׁה, אֶתְמְהָא. אָמַר לוֹ כְּשֵׁם שֶׁשְּׁמַעְתִּיהָ בִּלְחִישָׁה כָּךְ אֲמַרְתִּיהָ לָךְ בִּלְחִישָׁה. אָמַר רַבִּי בֶּרֶכְיָה, אִלּוּלֵי שֶׁדְּרָשָׁהּ רַבִּי יִצְחָק בָּרַבִּים לֹא הָיָה אֶפְשָׁר לְאָמְרָהּ, מִקַּמֵּי כֵּן מָה הָיוּ אָמְרִין. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יִצְחָק אָמַר מִמָּקוֹם בֵּית הַמִּקְדָּשׁ נִבְרֵאת הָאוֹרָה, הֲדָא הוּא דִכְתִיב (יחזקאל מג, ב): וְהִנֵּה כְּבוֹד אֱלֹהֵי יִשְׂרָאֵל בָּא מִדֶּרֶךְ הַקָּדִים, וְאֵין כְּבוֹדוֹ אֶלָּא בֵּית הַמִּקְדָּשׁ, כְּמָה דְאַתְּ אָמַר (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן מְקוֹם מִקְדָּשֵׁנוּ וגו'. 3.7. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן, יְהִי עֶרֶב אֵין כְּתִיב כָּאן, אֶלָּא וַיְהִי עֶרֶב, מִכָּאן שֶׁהָיָה סֵדֶר זְמַנִּים קֹדֶם לָכֵן. אָמַר רַבִּי אַבָּהוּ מְלַמֵּד שֶׁהָיָה בּוֹרֵא עוֹלָמוֹת וּמַחֲרִיבָן, עַד שֶׁבָּרָא אֶת אֵלּוּ, אָמַר דֵּין הַנְיָן לִי, יַתְהוֹן לָא הַנְיָן לִי. אָמַר רַבִּי פִּנְחָס טַעְמֵיהּ דְּרַבִּי אַבָּהוּ (בראשית א, לא): וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד, דֵּין הַנְיָין לִי יַתְהוֹן לָא הַנְיָין לִי. 5.2. אֶל מָקוֹם אֶחָד, רַבִּי יוּדָן בְּשֵׁם רַבִּי לֵוִי וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יוּדָן בֶּן רַבִּי שִׁמְעוֹן אוֹמֵר, כָּל הָעוֹלָם כֻּלּוֹ מַיִם בְּמַיִם, וְאַתָּה אוֹמֵר אֶל מָקוֹם אֶחָד, אֶתְמְהָא. מָשָׁל לְעֶשֶׂר נוֹדוֹת נְפוּחוֹת מֻנָּחוֹת בִּטְרַקְלִין, נִצְרַךְ הַמֶּלֶךְ לִמְקוֹמָן, מָה הוּא עוֹשֶׂה לָהֶן, מַתִּירָן וּמוֹצִיא אֶת רוּחָן וּמְסַלְּקָן בְּזָוִית אֶחָד. כָּךְ דָּרַךְ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מֵי בְרֵאשִׁית וְסִלְּקָן בְּיָם אוֹקְיָנוֹס, הֲדָא הוּא דִכְתִיב (איוב יב, טו): הֵן יַעְצֹר בַּמַּיִם וְיִבָשׁוּ וגו' (איוב ט, ח): וְדוֹרֵךְ עַל בָּמֳתֵי יָם. 5.3. אָמַר רַבִּי לֵוִי, הַמַּיִם הָיוּ אוֹמְרִים אֵלּוּ לְאֵלּוּ נֵלֵךְ וְנַעֲשֶׂה קִלּוּסִין לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב (תהלים צג, ג): נָשְׂאוּ נְהָרוֹת ה' נָשְׂאוּ נְהָרוֹת קוֹלָם וגו'. רַבִּי לֵוִי אָמַר דֶּרֶךְ הַיָּם דֶּרֶךְ הַיָּם. רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר לְדוּכְתָּא פְּלוֹנִית וּלְזָוִית פְּלוֹנִיתָא, גַּלְגַּלָּא פְּלָנִיתָא. רַב הוּנָא אָמַר לְהָדָךְ יַמָּא לְהָדָךְ יַמָּא. רַבִּי יְהוֹשֻׁעַ בַּר חֲנִינָא אָמַר לְדוּכְסָאִים לְדוּכְסָאִים. רַבִּי אֶלְעָזָר אָמַר קְלָטָן הַיָּם, הֵיךְ מָה דְאַתְּ אָמַר (איוב לח, טז): הֲבָאתָ עַד נִבְכֵי יָם, עַד קִלּוּטִין דְּיַמָּא. רַבָּנָן אָמְרֵי דּוֹכִים קַבְּלוּנוּ, מְדֻכָנִים אָנוּ קַבְּלוּנוּ. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן רַבִּי נְחֶמְיָה, הַמַּיִם הָיוּ עוֹלִים הָרִים וְיוֹרְדִים תְּהוֹמוֹת עַד שֶׁהִגִּיעוּ לְאוֹקְיָנוֹס, הֲדָא הוּא דִכְתִיב (תהלים קד, ח): יַעֲלוּ הָרִים יֵרְדוּ וגו', אֵיזֶה מָקוֹם יִסַּדְתָּ לָהֶם, זֶה אוֹקְיָנוֹס. דָּרַשׁ רַבִּי אַבָּהוּ אוֹקְיָנוֹס גָּבֹהַּ מִכָּל הָעוֹלָם כֻּלּוֹ, וְכָל הָעוֹלָם כֻּלּוֹ מֵימָיו הֵם שׁוֹתִים. 5.4. אָמַר רַבִּי לֵוִי, יֵשׁ מִן הַדַּרְשָׁנִים שֶׁהֵם דּוֹרְשִׁין, כְּגוֹן בֶּן עַזַּאי וּבֶן זוֹמָא, נַעֲשָׂה קוֹלוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מְטַטְרוֹן לְמשֶׁה, בְּשָׁעָה שֶׁאָמַר לוֹ (דברים לב, מט): עֲלֵה אֶל הַר הָעֲבָרִים, נַעֲשָׂה קוֹלוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מְטַטְרוֹן עַל הַמָּיִם, הֲדָא הוּא דִכְתִיב (תהילים כ״ט:ג׳): קוֹל ה' עַל הַמָּיִם. אָמַר רַבִּי בֶּרֶכְיָה, לֹא פֵּרְשׁוּ הַמַּיִם הַתַּחְתּוֹנִים מִן הָעֶלְיוֹנִים אֶלָּא בִּבְכִיָּה, הֲדָא הוּא דִּכְתִיב (איוב כח, יא): מִבְּכִי נְהָרוֹת חִבֵּשׁ. רַבִּי תַּנְחוּם מַיְיתֵי לָהּ מִן הָכָא (ירמיה י, יב): עֹשֶׂה אֶרֶץ בְּכֹחוֹ וגו' לְקוֹל תִּתּוֹ הֲמוֹן מַיִם וגו', וְאֵין לְקוֹל אֶלָּא בֶּכִי, הֵיךְ מַה דְּאַתְּ אָמַר (ירמיה לא, יד): קוֹל בְּרָמָה נִשְׁמָע. 8.7. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי שְׁמוּאֵל אָמַר, בְּנַפְשׁוֹתָן שֶׁל צַדִּיקִים נִמְלָךְ, הֲדָא הוּא דִּכְתִיב (דברי הימים א ד, כג): הֵמָּה הַיּוֹצְרִים וְישְׁבֵי נְטָעִים וּגְדֵרָה עִם הַמֶּלֶךְ בִּמְלַאכְתּוֹ יָשְׁבוּ שָׁם. הֵמָּה הַיּוֹצְרִים, עַל שֵׁם (בראשית ב, ז): וַיִּיצֶר ה' אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה. יוֹשְׁבֵי נְטָעִים, עַל שֵׁם (בראשית ב, ח): וַיִּטַּע ה' אֱלֹהִים גַּן בְּעֵדֶן מִקֶּדֶם. וּגְּדֵרָה, עַל שֵׁם (ירמיה ה, כב): אֲשֶׁר שַׂמְתִּי חוֹל גְּבוּל לַיָּם. עִם הַמֶּלֶךְ בִּמְלַאכְתּוֹ יָשְׁבוּ, עִם הַמֶּלֶךְ מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא יָשְׁבוּ נְפָשׁוֹת שֶׁל צַדִּיקִים, שֶׁבָּהֶן נִמְלַךְ הַקָּדוֹשׁ בָּרוּךְ הוּא וּבָרָא אֶת הָעוֹלָם. 13.3. כִּי לֹא הִמְטִיר ה' אֱלֹהִים עַל הָאָרֶץ (בראשית ב, ה), מַזְכִּיר שֵׁם מָלֵא עַל עוֹלָם מָלֵא. אָמַר רַבִּי חִלְפָאי כְּשֵׁם שֶׁהוּא מַזְכִּיר שֵׁם מָלֵא עַל עוֹלָם מָלֵא כָּךְ הוּא מַזְכִּיר שֵׁם מָלֵא בִּירִידַת גְּשָׁמִים. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, שְׁלשָׁה דְבָרִים שְׁקוּלִין זֶה כָּזֶה, וְאֵלּוּ הֵן: אֶרֶץ, וְאָדָם, וּמָטָר. אָמַר רַבִּי לֵוִי בַּר חִיָּא וּשְׁלָשְׁתָּן מִשָּׁלשׁ אוֹתִיּוֹת, לְלַמֶּדְךָ שֶׁאִם אֵין אֶרֶץ אֵין מָטָר, וְאִם אֵין מָטָר אֵין אֶרֶץ, וְאִם אֵין שְׁנֵיהֶם אֵין אָדָם. 32.2. דָּבָר אַחֵר, בֹּא אַתָּה וגו', כְּתִיב (תהלים יא, ז): כִּי צַדִּיק ה' צְדָקוֹת אָהֵב יָשָׁר יֶחֱזוּ פָנֵימוֹ, רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי יְהוּדָה בַּר סִימוֹן רַבִּי מְנַחֲמָא בְּשֵׁם רַבִּי אֱלִיעֶזֶר בַּר יוֹסֵי אָמְרוּ אֵין לְךָ אָדָם אוֹהֵב בֶּן אֻמְנוּתוֹ, אֲבָל הֶחָכָם אוֹהֵב בֶּן אֻמְנוּתוֹ, כְּגוֹן רַבִּי חִיָּא דְּרַבִּי הוֹשַׁעְיָא וְרַבִּי הוֹשַׁעְיָא דְּרַבִּי חִיָּא, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אוֹהֵב אֶת בֶּן אֻמְנוּתוֹ, שֶׁנֶּאֱמַר: כִּי צַדִּיק ה' צְדָקוֹת אָהֵב יָשָׁר יֶחֱזוּ פָנֵימוֹ, זֶה נֹחַ, שֶׁנֶּאֱמַר: וַיֹּאמֶר ה' אֶל נֹחַ בֹּא אַתָּה וגו'. 46.3. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם, דַּיֶּךָּ אֲנִי וְאַתָּה בָּעוֹלָם, וְאִם אֵין אַתְּ מְקַבֵּל עָלֶיךָ לִמּוֹל דַּיִּי לְעוֹלָמִי עַד כָּאן וְדַיָּהּ לָעָרְלָה עַד כָּאן, וְדַיָּהּ לַמִּילָה שֶׁתְּהֵא עֲגוּמָה עַד כָּאן, אָמַר עַד שֶׁלֹא מַלְתִּי הָיוּ בָּאִים וּמִזְדַּוְּגִים לִי, תֹּאמַר מִשֶּׁמַּלְתִּי הֵן בָּאִין וּמִזְדַּוְּגִים לִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַבְרָהָם דַּיֶּךּ שֶׁאֲנִי אֱלֹהֶיךָ, דַּיֶּךּ שֶׁאֲנִי פַּטְרוֹנְךָ. וְלֹא לְךָ לְעַצְמְךָ אֶלָּא דַּי לְעוֹלָמִי שֶׁאֲנִי אֱלוֹהוֹ. דַּיּוֹ לְעוֹלָמִי שֶׁאֲנִי פַּטְרוֹנוֹ. רַבִּי נָתָן וְרַבִּי אַחָא וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יִצְחָק אֲנִי אֵל שַׁדַּי, אֲנִי הוּא שֶׁאָמַרְתִּי לְעוֹלָמִי וְלַשָּׁמַיִם דַּי לָאָרֶץ דַּי, שֶׁאִלּוּלֵי שֶׁאָמַרְתִּי לָהֶם דַּי עַד עַכְשָׁיו הָיוּ נִמְתָּחִים וְהוֹלְכִים. תָּנֵי מִשּׁוּם רַבִּי אֶלְעָזָר בֶּן יַעֲקֹב אֲנִי הוּא שֶׁאֵין הָעוֹלָם וּמְלוֹאוֹ כְּדַי לֵאלָהוּתִי, תַּרְגּוּם עֲקִילָס אַכַּסְיוֹס וְאַנְקוֹס. 1.6. "Rabbi Yehudah Bar Simon opened with (Daniel 2:22): \"He reveals the deep and secret. He knows what is in the darkness, and the light dwells with Him.\" \"He reveals the deep\"--this is Hell, as it says (Proverbs 9:18): \"He does not know there are spirits there,\" and it says (Isaiah 30:33): \"deep and large\". \"And secret\"--this is Paradise, as it says (Isaiah 4:6): \"for a cover and refuge from storm and rain,\" and it says (Psalms 31:21): \"You hide them in the cover of Your presence.\" Alternatively, \"he reveals the deep and secret\"--these are the acts of the wicked, as it says (Isaiah 29:15): \"Woe to the ones who seek deep from God to make their counsel secret.\" \"And secret\"--these are the acts of the wicked, as the verse states. \"He knows what is in the dark\"--these are the acts of the wicked, as it says in Isaiah: \"Their acts are in the dark.\" \"The light dwells with Him\"--these are the acts of the righteous, as it is written (Proverbs 4:18): \"The path of the righteous is like the light at dawn,\" and it says (Psalms 97:11): \"Light is sown for the righteous.\" Rabbi Abba Srungia said: \"The light dwells with Him\"--this is the Messiah, as it says (Isaiah 60:1): \"Arise, shine, for your light has come.\" Rabbi Yehudah Bar Simon said: From the beginning of the creation of the world, \"he revealed the dark and secret\". \"In the beginning God created the heavens,\" but it is not explained. Where is it explained? Here (Isaiah 40:22): \"He stretches out the heavens like a curtain.\" \"And the land,\" but it is not explained. Where is it explained? Here (Job 37:6): \"For He says to the snow: 'Fall on the earth.'\" and (Job 38:38) \"When the dust runs into a mass, and the clods cleave together.\" \"And God said: 'Let there be light,'\" and it is not explained. Where is it explained? (Psalms 104:2) \"You cover Yourself with light like a garment.\"", 3.4. "Rabbi Shimeon Ben Yehotzadak asked Rabbi Shmuel Bar Nachman: Since I heard that you are a master of agadot, tell me from where was the light created? He answered: [the text] teaches that the Holy One of Blessing enveloped Himself [in it] as [one does with] a cloak, and made the splendor of His glory shine from one end of the world to the other. He told him this agadah in a whisper: he said to him - there is even a full verse [about it] 'He wears light as a cloak' (Ps. 104:2). [Rabbi Shmuel Bar Nachman said] And you are telling this to me in a whisper? This is surprising! He told him: Just as I heard it in a whisper, I'm telling you in a whisper. Said Rabbi Berachia in the name of Rabbi Itzchak: The light was created from the place of the Beit Hamikdash, since it is written 'And behold the glory of the God of Israel comes from the way of the East' (Ezekiel 43:2) and there is no His glory except the Beit Hamikdash, as you say: 'A throne of glory, on high from the beginning, the place of our sanctuary' (Jeremiah 17:12) etc.", 3.7. "Rabbi Judah bar Simon\tsaid: it does\tnot\tsay, ‘It was\tevening,’ but ‘And it was evening.’ Hence we derive that there was a time-system prior to this. Rabbi Abbahu said: This teaches us that God created worlds and destroyed them, saying, ‘This one\tpleases me;\tthose did not please me.’ Rabbi Pinhas said, Rabbi Abbahu derives this from the verse, ‘And God saw all that He had made, and behold it was very good,’ as if to say, ‘This one pleases me, those others did not please me.’ ",
63. Babylonian Talmud, Shabbat, 55-56 (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •nan Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 95
64. Babylonian Talmud, Kiddushin, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •palestinian rabbis, sages, scriptural exegesis of babylonian rabbis and, distinguished Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 17
69b. b “Matters of controversy within your gates, and you shall arise and go up /b to the place that the Lord, your God, shall choose” (Deuteronomy 17:8), indicating that the Temple, the place that God chose, is higher than all other cities in Eretz Yisrael. b But from where do we /b derive the claim b that Eretz Yisrael is higher than all /b other b lands? /b The Gemara answers: b As it is written: “Therefore behold, the days are coming, says the Lord, when they shall no more say: As the Lord lives, Who brought up the children of Israel out of the land of Egypt, but: As the Lord lives, Who brought up and Who led the seed of the house of Israel out of the north country, and from all the countries where I had driven them” /b (Jeremiah 23:7–8). The phrase “Who brought up” indicates that Eretz Yisrael is higher than all the other lands from where God will bring the Jewish people.,The Gemara asks: If that is what the mishna wants to teach, b why does /b the i tanna /i b specifically teach: Ascended from Babylonia? Let him teach: Ascended to Eretz Yisrael. /b The Gemara answers that the wording of the mishna b supports /b the opinion of b Rabbi Elazar, as Rabbi Elazar says: Ezra did not ascend from Babylonia until he made it like fine flour, /b free of bran, i.e., he ensured that the lineage of those remaining was unsullied, and selected all of those in Babylonia who were of questionable lineage, b and /b then b he ascended /b with them to Eretz Yisrael.,§ It b was stated /b that i amora’im /i had a dispute with regard to this matter. b Abaye said: We learned /b in the mishna that there were ten categories of lineage among the Jews who b ascended, /b meaning that they ascended b of their own /b accord. b And Rava said: We learned: /b Ezra b brought them up, /b against their will. The Gemara explains: b And they disagree about /b the statement b of Rabbi Elazar, as Rabbi Elazar says: Ezra did not ascend from Babylonia until he made it like fine flour, and /b only then b he ascended. /b , b Abaye does not /b accept the statement b of Rabbi Elazar, /b since he maintains that they ascended of their own free will, whereas b Rava does accept /b the statement b of Rabbi Elazar. /b Or, b if you wish, say that everyone accepts /b the statement b of Rabbi Elazar, and here they disagree with regard to this: /b One b Sage, /b Abaye, b holds /b that Ezra first b separated /b the members of the community with flawed lineage, b and /b they subsequently b ascended /b to Eretz Yisrael out b of their own desire. And /b one b Sage, /b Rava, b holds /b that b he brought them up against their will. /b ,The Gemara asks: b Granted, according to the one who says /b that the mishna means that b they ascended /b of their own accord, without any distinction between the types of people who came, b this is /b the reason b that Rav Yehuda says /b that b Shmuel says: /b The lineage of residents of b all lands is muddled /b compared b to /b that of b Eretz Yisrael, and /b the lineage of residents of b Eretz Yisrael is muddled /b compared b to /b that of b Babylonia. /b As the people came of their own accord, there was a lack of oversight concerning who married whom. b But according to the one who says /b that b he brought them up, /b and Ezra identified and selected all those who came with him, the Sages of the time b knew /b the lineage of all who came and would have been careful not to allow any forbidden marriages, so why is the lineage of residents of Eretz Yisrael considered to be muddled compared to that of Babylonia? The Gemara answers: b Though /b the status of those who came b was known to that generation, it was not known to other /b later b generations. /b ,The Gemara asks another question: b Granted, according to the one who says /b that b they ascended /b of their own accord, b this is /b the meaning of the verse b that is written /b in the book of Ezra: b “And I gathered them together to the river that runs to Ahava, and we camped there for three days; and I viewed the people and the priests, and found there none of the sons of Levi” /b (Ezra 8:15), as it was necessary for Ezra to clarify the identity of the people traveling to Eretz Yisrael., b But according to the one who says /b that b he brought them up, they were careful /b to classify the lineage of the people before they left for Eretz Yisrael, so why was it necessary for him to clarify the matter by the riverside? The Gemara answers: b Though they were careful with regard to /b people of b flawed /b lineage before they left for Eretz Yisrael, b with regard to /b people of b unflawed /b lineage b they were not careful /b to clarify the precise lineage of each of them earlier, and they did this by the riverside.,§ The mishna included in its list of types of lineage b priests, Levites, and Israelites. /b The Gemara asks: b From where do we /b derive b that they ascended? /b The Gemara answers: b As it is written: “So the priests, and the Levites, and some of the people, and the singers, and the gatekeepers, and the Gibeonites dwelt in their cities, and all of Israel in their cities” /b (Ezra 2:70). The verse specifies priests, Levites, and all of Israel.,The mishna further states that b i ḥalalim /i , converts, and emancipated slaves /b ascended from Babylonia. The Gemara clarifies: b From where do we /b derive that b i ḥalalim /i /b ascended? The Gemara answers: b As it is taught /b in a i baraita /i that b Rabbi Yosei says: Great /b is the importance of b a presumptive status, as it is stated: “And of the children of the priests: The children of Habaiah, the children of Hakkoz, the children of Barzillai, who took a wife of the daughters of Barzillai the Gileadite, and was called after their name. These sought the registry of their genealogy, but it was not found. Therefore, they were deemed polluted and put out from the priesthood. And the Tirshatha said to them that they should not eat of the offerings of the most sacred order until there arose a priest with the i Urim VeTummim /i ” /b (Ezra 2:61–63).,The i baraita /i continues: This shows that there was uncertainty whether specific descendants of priests were fit for the priesthood or were i ḥalalim /i , b and /b Ezra b said to them: You have /b retained b your presumptive status. /b In other words, despite their failure to provide proof that they were fit priests, they maintained their prior status. Ezra said: b of what /b priestly gifts b did you partake /b when you were b in exile? /b You partook only b of the consecrated /b gifts of b the boundaries, /b i.e., from i teruma /i , which may be eaten anywhere. b Here too, /b in Eretz Yisrael, you may partake only b of the consecrated /b gifts of b the boundaries. /b You may not, however, partake of anything that must be eaten inside Jerusalem, as indicated by the verse “They should not eat of the offerings of the most sacred order.” In any event, since the verse writes that they were “put out from the priesthood,” it can be seen that there were i ḥalalim /i who came with Ezra to Eretz Yisrael.,The Gemara asks: b And according to the one who says /b that b one elevates /b a priest b to lineage, /b i.e., one attributes the lineage of a priest to an individual on the basis of observing him partaking of b i teruma /i , /b how could they be allowed to partake of i teruma /i ? b Those who partake of i teruma /i will /b subsequently b be elevated /b to the full status of priests. The Gemara answers: b There it is different, as their presumptive status had been weakened. /b Since they did not partake of offerings, as did all other priests, all knew that they were not regular priests.,The Gemara asks: b But /b if so, b what /b is the meaning of Rabbi Yosei’s claim that b great /b is b a presumptive status? /b They received nothing extra by virtue of this presumption. The Gemara responds: They have gained in b that initially they would partake of i teruma /i /b only of Babylonian produce, which is i teruma /i b by rabbinic law, and afterward they would partake of /b produce that is b i teruma /i by Torah law. /b The separation of i teruma /i in Eretz Yisrael is a Torah obligation, and the produce is fully consecrated.,The Gemara offers an additional defense of the opinion that one elevates a priest to lineage based on observing him partake of i teruma /i : b And if you wish, say: Actually, now also, /b in Eretz Yisrael, b they would partake /b only b of /b produce that is i teruma /i b by rabbinic law, /b such as vegetables, while b they would not partake of /b produce that is i teruma /i b by Torah law, /b such as grains. b And when we elevate /b a priest b to lineage /b on the basis of observing him partake of b i teruma /i , /b that is only when he was observed partaking of produce that is i teruma /i b by Torah law, /b but if someone partakes of produce that is i teruma /i b by rabbinic law, we do not elevate /b him. Therefore, they could continue partaking of i teruma /i based on their presumptive status, and there is no concern that they might be elevated to the status of full-fledged priests.,The Gemara asks: b If so, /b the question remains: b What /b is meant by the phrase: b Great /b is b a presumptive status? /b The Gemara answers: It means b that initially, there was no /b reason b to decree /b and prohibit them from partaking of produce that was i teruma /i by rabbinic law b due to /b the possibility that they may partake of produce that is b i teruma /i by Torah law, /b as there was no produce that was i teruma /i by Torah law in Babylonia. b Afterward, /b when they came to Eretz Yisrael, b although there was reason to decree /b and prohibit them from partaking of produce that was i teruma /i by rabbinic law b due to /b the possibility that they may partake of produce that was b i teruma /i by Torah law, /b as that kind of i teruma /i was also present, their presumptive status was nevertheless strong enough to allow them to continue b to partake of /b produce that was b i teruma /i by rabbinic law, /b although they could b not eat /b produce that is b i teruma /i by Torah law. /b ,The Gemara asks: b But isn’t it written: “And the Tirshatha said to them that they should not eat of the offerings of the most sacred order [ i kodesh hakodashim /i ]” /b (Ezra 2:63)? This indicates that b it is from the offerings of the most sacred order that they may not eat, but anything /b else, i.e., offerings not of the most sacred order, b they may eat, /b including produce that is i teruma /i by Torah law.,The Gemara answers: b This /b is what the Tirshatha b is saying: /b They may b not /b partake of b anything that is called sacred [ i kodesh /i ], nor anything that is called most sacred [ i kodashim /i ]. /b The Gemara clarifies. The words b not anything that is called sacred /b are referring to i teruma /i , b as it is written /b with regard to i teruma /i : b “No non-priest may eat of the sacred” /b (Leviticus 22:10). And the words b nor anything that is called most sacred /b are referring to offerings, b as the verse states: “And a daughter of a priest, if she is married to a non-priest, she may not eat of that which is set apart from the sacred things” /b (Leviticus 22:12). b And the Master says: /b What is the meaning of “that which is set apart from the sacred things”? It means b from /b the portions b separated from the offerings, /b i.e., the breast and thigh of a peace-offering,
65. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 106
2a. מתני׳ big strongמשקין /strong /big בית השלחין במועד ובשביעית בין ממעיין שיצא בתחילה בין ממעיין שלא יצא בתחילה אבל אין משקין לא ממי הגשמים ולא ממי הקילון,ואין עושין עוגיות לגפנים ר' אלעזר בן עזריה אומר אין עושין את האמה בתחילה במועד ובשביעית וחכמים אומרים עושין את האמה בתחילה בשביעית ומתקנין את המקולקלות במועד,ומתקנין את קלקולי המים שברשות הרבים וחוטטין אותן ומתקנין את הדרכים ואת הרחובות ואת מקוות המים ועושין כל צורכי הרבים ומציינין את הקברות ויוצאין אף על הכלאים:, big strongגמ׳ /strong /big השתא יש לומר ממעיין שיצא בתחילה דאתי לאינפולי משקין ממעיין שלא יצא בתחילה דלא אתי לאינפולי מיבעיא,אמרי אצטריך אי תנא מעיין שיצא בתחילה הוה אמינא הכא הוא דבית השלחין אין בית הבעל לא משום דאתי לאינפולי אבל מעיין שלא יצא בתחילה דלא אתי לאינפולי אימא אפילו בית הבעל נמי,קא משמע לן לא שנא מעיין שיצא בתחילה ולא שנא מעיין שלא יצא בתחילה בית השלחין אין בית הבעל לא,ומאי משמע דהאי בית השלחין לישנא דצחותא היא דכתיב (דברים כה, יח) ואתה עיף ויגע ומתרגמינן ואת משלהי ולאי,ומאי משמע דהאי בית הבעל לישנא דמייתבותא היא דכתיב (ישעיהו סב, ה) כי יבעל בחור בתולה ומתרגמינן ארי כמה דמיתותב עולם עם בתולתא יתייתבון בגויך בנייך,מאן תנא דפסידא אין הרווחה לא ואפילו במקום פסידא מיטרח נמי לא טרחינן,אמר רב הונא ר' אליעזר בן יעקב היא דתנן רבי אליעזר בן יעקב אומר מושכין את המים מאילן לאילן ובלבד שלא ישקה את השדה כולה,אימור דשמעת ליה לרבי אליעזר הרווחה דלא טירחא במקום פסידא מי שמעת ליה,אלא אמר רב פפא הא מני רבי יהודה היא דתניא מעיין היוצא בתחילה משקין ממנו אפילו שדה בית הבעל דברי רבי מאיר רבי יהודה אומר אין משקין אלא שדה בית השלחין שחרבה רבי אלעזר בן עזריה אומר לא כך ולא כך יתר על כן אמר רבי יהודה לא יפנה אדם אמת המים וישקה לגינתו ולחורבתו בחולו של מועד,מאי חרבה אילימא חרבה ממש למה לי דמשקי לה אמר אביי שחרבה ממעיין זה ויצא לה מעיין אחר,רבי אלעזר בן עזריה אומר לא כך ולא כך לא שנא חרב מעיינה ולא שנא לא חרב מעיינה מעיין שיצא בתחילה לא,וממאי דלמא עד כאן לא קאמר רבי יהודה בית השלחין אין בית הבעל לא אלא מעיין שיצא בתחילה 2a. strong MISHNA: /strong b One may irrigate a field that requires irrigation on /b the intermediate days of b a Festival as well as during the Sabbatical Year, both from a newly emerged spring /b that began to flow only during the Festival, b and from a spring that did not just emerge /b and that has been flowing for some time. b However, one may not irrigate /b a field b with rainwater /b collected in a cistern, a procedure that requires excessive exertion, b or with water drawn with a shadoof [ i kilon /i ], /b a lever used to raise water with a bucket from deep down in a well., b And one may not construct circular ditches /b around the bases of b grapevines /b on the intermediate days of a Festival. b Rabbi Elazar ben Azarya says: One may not construct a new /b water b channel during /b the intermediate days of b a Festival or during the Sabbatical Year. And the Rabbis say: One may construct a new /b water b channel during the Sabbatical Year and one may repair damaged /b water channels b during /b the intermediate days of b a Festival. /b ,In addition to performing labor on one’s own property in order to avoid ficial loss, it is also permitted to perform labor on the intermediate days of a Festival for the public welfare: b One may repair damaged water /b cisterns b that are in the public domain, and clean them out /b by removing the dirt and sediment that accumulated there; b one may repair roads, streets, and ritual baths; and one may tend to all /b other b public needs. /b So too, b one may mark graves /b to inform the public of their ritual impurity, b and /b inspectors b may even go out to /b uproot b the /b shoots of prohibited b diverse kinds /b [ b i kilayim /i ] /b that grew in the fields during the rainy season., strong GEMARA: /strong The Gemara begins by questioning the wording of the mishna: b Now /b that b it has been said /b that on the intermediate days of a Festival b one may irrigate /b a field b from a newly emerged spring, /b whose walls have not yet stabilized and are b likely to collapse, /b necessitating laborious repairs, b is it necessary /b to mention that one may irrigate a field b from a spring that did not just emerge, /b whose walls have already stabilized b and are /b therefore b not likely to collapse? /b ,The Gemara answers: b They say /b that b it was necessary /b to mention the second case as well. For b had /b the i tanna /i b taught /b us the i halakha /i with regard to only b a newly emerged spring, I would have said /b that b here, /b in the case of b a field that requires irrigation, yes, /b one is permitted to irrigate from such a spring, but in the case of b a field that /b ordinarily b suffices with rainwater, no, /b one is not permitted to do so, b because it is likely to collapse. But /b with regard to b a spring that did not just emerge, that is not likely to collapse, I /b might b say that /b one may provide supplementary irrigation b even /b in the case of b a field that /b ordinarily b suffices with rainwater. /b ,Therefore, the i tanna /i b teaches us /b that b a newly emerged spring is no different /b from b a spring that did not just emerge. /b In the case of b a field that requires irrigation, yes, /b one may irrigate on the intermediate days of a Festival, while in the case of b a field that /b ordinarily b suffices with rainwater, no, /b one may not do so, even from an established spring.,The Gemara raises a question with regard to a linguistic issue: b And from where /b may it b be inferred that this /b term, b i beit hashelaḥin /i , /b a field that requires irrigation, b is a term /b denoting b thirst, /b implying that supplementary watering is necessary? The Gemara answers: b As it is written: “And you were faint and weary” /b (Deuteronomy 25:18). The term faint is referring to the thirst of the Israelites in the desert. b And, /b in the standard Aramaic translation, b we translate /b the verse as: b And you were thirsty [ i meshalhei /i ] and weary. /b The letters i ḥet /i and i heh /i are sometimes interchanged, and therefore the term i beit hashelaḥin /i connotes a thirsty field., b And from where /b may it b be inferred that this /b term, b i beit haba’al /i , /b a field that suffices with rainwater, b is a term denoting settlement, /b i.e., an established field that does not require extensive upkeep? b As it is written: “For as a young man takes to himself [ i yiv’al /i ] a virgin, /b so shall your sons take you to themselves” (Isaiah 62:5). b And it is translated /b in the Aramaic translation: b As a young man settles down with a virgin, so shall your sons become settled within you. /b Similarly, i beit haba’al /i is referring to a settled field that suffices with rainwater.,The Gemara begins to clarify the underlying principle of the mishna, asking: b Who is the /b anonymous b i tanna /i /b of the mishna who maintains b that /b labor performed to prevent a considerable b loss, /b such as watering a field that requires irrigation, b yes, /b it is permitted on the intermediate days of a Festival; but labor performed to increase one’s b profit, /b such as watering a field that ordinarily suffices with rainwater, b no, /b it is not permitted? Furthermore, b even in a case /b involving b loss, one may not /b excessively b exert /b oneself, as the i tanna /i of the mishna renders prohibited all cases of watering fields with collected rainwater or with water drawn with a shadoof, even in a field that requires irrigation., b Rav Huna said: It is Rabbi Eliezer ben Ya’akov, as we learned /b in a mishna: b Rabbi Eliezer ben Ya’akov says: /b In a field filled with trees, b one may draw water /b via channels b from tree to tree, provided that /b in doing so b he does not water the entire field. /b As this field ordinarily suffices with rainwater, it is prohibited to water the entire field. Therefore, it is evident that Rabbi Eliezer ben Ya’akov renders prohibited work performed to increase profit on the intermediate days of a Festival.,The Gemara challenges this comparison: b Say that you heard /b that b Rabbi Eliezer /b ben Ya’akov holds that labor performed only to increase b profit is not /b permitted. But b did you hear him /b prohibit excessive b exertion in a case of /b considerable b loss? /b This aspect of the mishna finds no expression in the words of Rabbi Eliezer ben Ya’akov., b Rather, Rav Pappa said: /b In accordance with b whose /b opinion b is this /b mishna? b It is /b in accordance with the opinion of b Rabbi Yehuda, as it is taught /b in a i baraita /i : b From a newly emerged spring one may irrigate even a field that /b ordinarily b suffices with rainwater; /b this is b the statement of Rabbi Meir. Rabbi Yehuda says: One may irrigate only a field requiring irrigation that dried up /b and needs water. b Rabbi Elazar ben Azarya says: Neither the one nor the other. Furthermore, Rabbi Yehuda said: /b Owing to the exertion involved, b one may not divert a water channel /b from its regular path in order b to water his garden or his ruin, /b which is now being used for planting, b during the intermediate days of a Festival. /b ,The Gemara first clarifies the case of the i baraita /i : b What /b does Rabbi Yehuda mean when he speaks of a field that b is dried up? If we say /b that the field is b literally dried up /b and the plants are already parched, b why do I /b need b to water it? Abaye said: /b It means that b the one spring /b from which the field had been irrigated until now b dried up, but /b in the meantime b another spring emerged. /b If the field is not irrigated from this spring, it will be ruined.,The Gemara explains the next clause of the i baraita /i , which states: b Rabbi Elazar ben Azarya says: Neither the one nor the other. /b By this he means that b it is no different /b whether b the /b original b spring dried up or did not dry up. /b The guiding principle is: From b a newly emerged spring /b one may b not /b irrigate even a field that requires irrigation. In any event, Rabbi Yehuda seems to maintain an opinion that is like that of the mishna, i.e., that only a field that requires irrigation may be watered, but not a field that suffices with rainwater. And even in the case of a field that requires irrigation, excessive exertion is prohibited. ,The Gemara challenges this understanding: b And from where /b do you conclude that the mishna reflects the opinion of Rabbi Yehuda? b Perhaps Rabbi Yehuda stated /b that b a field that requires irrigation, yes, /b one may irrigate it on the intermediate days of a Festival, and b a field that suffices with rainwater, no, /b one may not do so, b only /b with regard to b a newly emerged spring, /b
66. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 200
12a. השתא דנפקא ליה מלמקצה השמים ועד קצה השמים למן היום אשר ברא אלהים אדם על הארץ למה לי,כדר' אלעזר דאמר רבי אלעזר אדם הראשון מן הארץ עד לרקיע שנאמר למן היום אשר ברא אלהים אדם על הארץ וכיון שסרח הניח הקב"ה ידיו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפך,אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר ותשת עלי כפך,אי הכי קשו קראי אהדדי אידי ואידי חד שיעורא הוא,ואמר רב יהודה אמר רב עשרה דברים נבראו ביום ראשון ואלו הן שמים וארץ תהו ובהו אור וחשך רוח ומים מדת יום ומדת לילה,שמים וארץ דכתיב (בראשית א, א) בראשית ברא אלהים את השמים ואת הארץ תהו ובהו דכתיב (בראשית א, ב) והארץ היתה תהו ובהו אור וחשך חשך דכתיב (בראשית א, ב) וחשך על פני תהום אור דכתיב (בראשית א, ג) ויאמר אלהים יהי אור רוח ומים דכתיב (בראשית א, ב) ורוח אלהים מרחפת על פני המים מדת יום ומדת לילה דכתיב (בראשית א, ה) ויהי ערב ויהי בקר יום אחד,תנא תהו קו ירוק שמקיף את כל העולם כולו שממנו יצא חשך שנאמר (תהלים יח, יב) ישת חשך סתרו סביבותיו בהו אלו אבנים המפולמות המשוקעות בתהום שמהן יוצאין מים שנאמר (ישעיהו לד, יא) ונטה עליה קו תהו ואבני בהו,ואור ביום ראשון איברי והכתיב ויתן אותם אלהים ברקיע השמים וכתיב ויהי ערב ויהי בקר יום רביעי,כדר' אלעזר דא"ר אלעזר אור שברא הקב"ה ביום ראשון אדם צופה בו מסוף העולם ועד סופו כיון שנסתכל הקב"ה בדור המבול ובדור הפלגה וראה שמעשיהם מקולקלים עמד וגנזו מהן שנאמר (איוב לח, טו) וימנע מרשעים אורם,ולמי גנזו לצדיקים לעתיד לבא שנאמר וירא אלהים את האור כי טוב ואין טוב אלא צדיק שנאמר (ישעיהו ג, י) אמרו צדיק כי טוב,כיון שראה אור שגנזו לצדיקים שמח שנאמר (משלי יג, ט) אור צדיקים ישמח,כתנאי אור שברא הקב"ה ביום ראשון אדם צופה ומביט בו מסוף העולם ועד סופו דברי רבי יעקב וחכ"א הן הן מאורות שנבראו ביום ראשון ולא נתלו עד יום רביעי,אמר רב זוטרא בר טוביא אמר רב בעשרה דברים נברא העולם בחכמה ובתבונה ובדעת ובכח ובגערה ובגבורה בצדק ובמשפט בחסד וברחמים,בחכמה ובתבונה דכתיב (משלי ג, יט) ה' בחכמה יסד ארץ כונן שמים בתבונה בדעת דכתיב (משלי ג, כ) בדעתו תהומות נבקעו בכח וגבורה דכתיב (תהלים סה, ז) מכין הרים בכחו נאזר בגבורה בגערה דכתיב (איוב כו, יא) עמודי שמים ירופפו ויתמהו מגערתו בצדק ומשפט דכתיב (תהלים פט, טו) צדק ומשפט מכון כסאך בחסד ורחמים דכתיב (תהלים כה, ו) זכר רחמיך ה' וחסדיך כי מעולם המה,ואמר רב יהודה אמר רב בשעה שברא הקב"ה את העולם היה מרחיב והולך כשתי פקעיות של שתי עד שגער בו הקב"ה והעמידו שנאמר עמודי שמים ירופפו ויתמהו מגערתו והיינו דאמר ר"ל מאי דכתיב (בראשית לה, יא) אני אל שדי אני הוא שאמרתי לעולם די אמר ר"ל בשעה שברא הקב"ה את הים היה מרחיב והולך עד שגער בו הקב"ה ויבשו שנאמר (נחום א, ד) גוער בים ויבשהו וכל הנהרות החריב,ת"ר ב"ש אומרים שמים נבראו תחלה ואח"כ נבראת הארץ שנאמר בראשית ברא אלהים את השמים ואת הארץ וב"ה אומרים ארץ נבראת תחלה ואח"כ שמים שנאמר (בראשית ב, ד) ביום עשות ה' אלהים ארץ ושמים,אמר להם ב"ה לב"ש לדבריכם אדם בונה עלייה ואח"כ בונה בית שנאמר (עמוס ט, ו) הבונה בשמים מעלותיו ואגודתו על ארץ יסדה אמר להם ב"ש לב"ה לדבריכם אדם עושה שרפרף ואח"כ עושה כסא שנאמר (ישעיהו סו, א) כה אמר ה' השמים כסאי והארץ הדום רגלי וחכ"א זה וזה כאחת נבראו שנאמר (ישעיהו מח, יג) אף ידי יסדה ארץ וימיני טפחה שמים קורא אני אליהם יעמדו יחדו,ואידך מאי יחדו דלא משתלפי מהדדי קשו קראי אהדדי אמר ר"ל כשנבראו ברא שמים ואח"כ ברא הארץ וכשנטה נטה הארץ ואחר כך נטה שמים,מאי שמים א"ר יוסי בר חנינא ששם מים במתניתא תנא אש ומים מלמד שהביאן הקב"ה וטרפן זה בזה ועשה מהן רקיע,שאל רבי ישמעאל את ר"ע כשהיו מהלכין בדרך א"ל אתה ששימשת את נחום איש גם זו כ"ב שנה שהיה דורש כל אתין שבתורה את השמים ואת הארץ מה היה דורש בהן א"ל אילו נאמר שמים וארץ הייתי אומר שמים שמו של הקב"ה עכשיו שנאמר את השמים ואת הארץ שמים שמים ממש ארץ ארץ ממש 12a. The Gemara poses a question: b Now that it is derived from /b the phrase b “from one end of the heavens to the other,” why do I /b need the phrase b “since the day that God created man upon the earth”? /b ,The Gemara answers that this phrase teaches us something else, b according to Rabbi Elazar. /b As b Rabbi Elazar said: /b The height of b Adam the first man /b reached b from the ground to the skies, as it is stated: “Since the day that God created man upon the earth, /b and from one end of the heavens” (Deuteronomy 4:32). b When he sinned, the Holy One, Blessed be He, placed His hand upon him and diminished him, as it is stated: “You fashioned me behind and before, and laid Your hand upon me” /b (Psalms 139:5)., b Rav Yehuda said /b that b Rav said: The /b size of b Adam the first man was from one end of the world to the other, as it is stated: “Since the day that God created man upon the earth, and from one end of the heavens to the other,” /b which indicates that he spanned the entire length of the world. b Once he sinned, the Holy One, Blessed be He, placed His hand upon him and diminished him, as it states: “And laid Your hand upon me.” /b ,The Gemara asks: b If so, the /b two parts of the b verse contradict each other, /b since one indicates that his height reached the heavens while the other says it reached the end of the earth. The Gemara answers: Both b this and that are one, /b the same, b measure. /b ,§ The Gemara continues to discuss Creation: b Rav Yehuda said /b that b Rav said: Ten things were created on the first day /b of Creation, b and they are /b as follows: b Heaven and earth; i tohu /i and i vohu /i , /b i.e., unformed and void; b light and darkness; wind and water; the length of day and the length of night. /b ,All of these are derived from the Torah: b Heaven and earth, as it is written: “In the beginning God created the heaven and the earth” /b (Genesis 1:1). b i Tohu /i and i vohu /i , as it is written: “And the earth was unformed and void [ i tohu vavohu /i ]” /b (Genesis 1:2). b Light and darkness; darkness, as it is written: “And darkness was upon the face of the deep” /b (Genesis 1:2); b light, as it is written: “And God said: Let there be light” /b (Genesis 1:3). b Wind and water, as it is written: “And the wind of God hovered over the face of the waters” /b (Genesis 1:2). b The length of day and the length of night, as it is written: “And there was evening, and there was morning, one day” /b (Genesis 1:5)., b It was taught /b in the i Tosefta /i : b i Tohu /i /b is b a green line that encompasses the entire world, and from which darkness emerges, as it is stated: “He made darkness His hiding place round about Him” /b (Psalms 18:12), indicating that a line of darkness surrounds the world. b i Vohu /i ; these are damp stones submerged in the depths, from which water emerges, as it is stated: “And He shall stretch over it the line of i tohu /i and stones of i vohu /i ” /b (Isaiah 34:11), which demonstrates that i tohu /i is a line and that i vohu /i is referring to stones.,The Gemara poses a question: b And /b was b light created on the first day? But isn’t it written: “And God set them in the firmament of the heaven” /b (Genesis 1:17), b and it is /b also b written: “And there was evening, and there was morning, a fourth day” /b (Genesis 1:19), indicating that light was created on the fourth day.,The Gemara answers: This should be understood b in accordance with Rabbi Elazar, as Rabbi Elazar said: /b The b light that the Holy One, Blessed be He, created on the first day /b was not that of the sun but a different kind of light, b through which man could observe from one end of the world to the other. But when the Holy One, Blessed be He, looked upon the generation of the Flood and the generation of the Dispersion and saw that their ways were corrupt /b and that they might misuse this light for evil, b He arose and concealed it from them, as it is stated: “And from the wicked their light is withheld” /b (Job 38:15)., b And for whom did He conceal it? For the righteous people in the future, as it is stated: “And God saw the light, that it was good” /b (Genesis 1:4), b and “good” is referring to none /b other than the b righteous, as it is stated: “Say /b of b the righteous that it shall be good /b for them, for they shall eat the fruit of their actions” (Isaiah 3:10)., b When the light saw that it had been concealed for the righteous, it rejoiced, as it is stated: “The light for the righteous shall rejoice” /b (Proverbs 13:9).,The Gemara comments: This is b like /b a dispute between b i tanna’im /i : /b The b light that the Holy One, Blessed be He, created on /b the b first day /b was so profound that b man could observe through it from one end of the world to the other; /b this is  b the statement of Rabbi Ya’akov. And the Rabbis say: /b This light b is the very same as the lights created on the first day, but they were not suspended /b in their designated places in the firmament b until the fourth day. /b ,§ b Rav Zutra bar Tuvya said /b that b Rav said: The world was created through ten attributes: Through wisdom, through understanding, through knowledge, through strength, through rebuke, through might, through righteousness, through justice, through kindness, and through mercy. /b ,Scriptural proof is provided for this statement as follows: It was created b through wisdom and through understanding, as it is written: “The Lord founded earth with wisdom, and established the heavens with understanding” /b (Proverbs 3:19); b through knowledge, as it is written: “With His knowledge the depths were broken up” /b (Proverbs 3:20); b through strength and through might, as it is written: “Who by Your strength sets fast the mountains, who is girded about with might” /b (Psalms 65:7); b through rebuke, as it is written: “The pillars of heaven tremble and are astonished at His rebuke” /b (Job 26:11); b through righteousness and justice, as it is written: “Righteousness and justice are the foundation of Your throne” /b (Psalms 89:15); b through kindness and mercy, as it is written: “Remember Your mercies, O Lord, and Your kindnesses, for they are from times of old” /b (Psalms 25:6)., b And Rav Yehuda said /b that b Rav said, /b with regard to the same matter: b When the Holy One, Blessed be He, created the world, it continued to expand like two balls of a warp, /b whose cord lengthens as they unravel, b until the Holy One, Blessed be He, rebuked it and made it stand still, as it is stated: “The pillars of heaven tremble and are astonished at His rebuke” /b (Job 26:11). b And this is /b the same as that which b Reish Lakish said: What is /b the meaning of that b which is written: “I am the Almighty God /b [ b i El Shaddai /i /b ]” (Genesis 17:1)? It means: b I am He Who said to the world “enough [dai],” /b instructing it to stop expanding. Similarly, b Reish Lakish said: When the Holy One, Blessed be He, created the sea, it continued to expand until the Holy One, Blessed be He, rebuked it and made it dry, as it is stated: “He rebukes the sea and makes it dry, and desiccates all the rivers” /b (Nahum 1:4).,§ Beit Shammai and Beit Hillel dispute the order of Creation, as b the Sages taught: Beit Shammai say: The heavens were created first and afterward the earth was created, as it is stated: “In the beginning God created the heaven and the earth” /b (Genesis 1:1), which indicates that heaven came first. b And Beit Hillel say: /b The b earth was created first, and heaven after it, as it is stated: “On the day that the Lord God made earth and heaven” /b (Genesis 2:4)., b Beit Hillel said to Beit Shammai: According to your words, /b does b a person build a second floor and build /b the first floor of b the house afterward? As it is stated: “It is He Who builds His upper chambers in the heaven, and has founded His vault upon the earth” /b (Amos 9:6), indicating that the upper floor, heaven, was built above the earth. b Beit Shammai said to Beit Hillel: According to your words, /b does b a person make a stool /b for his feet, b and make a seat afterward? As it is stated: “So said the Lord: The heavens are My seat, and the earth My footstool” /b (Isaiah 66:1). b But the Rabbis say: /b Both b this and that were created as one, for it is stated: “Indeed, My hand has laid the foundation of the earth, and My right hand has spread out the heavens; when I call to them, they stand up together” /b (Isaiah 48:13), implying that they were created as one.,The Gemara asks: b And the others, /b Beit Shammai and Beit Hillel, b what, /b in their opinion, b is /b the meaning of b “together”? /b The Gemara responds: It means b that they do not separate from each other. /b In other words, the term “together” is referring not to the moment of their creation but to the manner of their positioning. The Gemara comments: In any case, b the verses contradict each other, /b as heaven is sometimes mentioned first, while on other occasions earth is listed beforehand. b Reish Lakish said: When they were created, He /b first b created /b the b heavens and afterward created the earth, but when He spread them /b out and fixed them in their places, b He spread /b out b the earth and afterward He spread /b out b the heavens. /b ,Incidental to the above, the Gemara asks: b What is /b the meaning and source of the word b “heaven” [ i shamayim /i ]? Rabbi Yosei bar Ḥanina said: /b It is an acronym, b i shesham mayim /i , /b meaning: That water is there. b It was taught in a i baraita /i : /b i Shamayim /i means b i esh umayim /i , /b fire and water, which b teaches that the Holy One, Blessed be He, brought them /b both b and combined them together, and made /b the b firmament from them. /b ,§ The Gemara relates: b Rabbi Yishmael asked Rabbi Akiva /b a question b when they were walking along the way. He said to him: You who served Naḥum of Gam Zu for twenty-two years, who would expound /b and learn that b every /b appearance of the word b i et /i in the Torah /b is meant to teach something, b what would he expound from /b the phrase: b “The heaven and the earth” /b [ b i et hashamayim ve’et ha’aretz /i /b ] (Genesis 1:1)? b He said to him: /b These words should be expounded as follows: b Had it stated: /b In the beginning God created i hashamayim veha’aretz /i , i.e., the heaven and the earth, without the word i et /i , b I would have said: i Shamayim /i is the name of the Holy One, Blessed be He, /b and the same goes for i aretz /i , and the verse would sound as if it meant that God, whose name is i Shamayim /i and i Aretz /i , created the world. b Since it states “ i et hashamayim ve’et ha’aretz /i ,” /b it is clear that these are created objects and that b i shamayim /i /b means the b actual heaven /b and b i aretz /i /b is the b actual earth. /b It is for this reason that the word i et /i is necessary.
67. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •nan Found in books: Kanarek (2014), Biblical narrative and formation rabbinic law, 1
31a. אייתי כסא דמוקרא בת ארבע מאה זוזי ותבר קמייהו ואעציבו,רב אשי עבד הלולא לבריה חזנהו לרבנן דהוו קא בדחי טובא אייתי כסא דזוגיתא חיורתא ותבר קמייהו ואעציבו,אמרו ליה רבנן לרב המנונא זוטי בהלולא דמר בריה דרבינא לישרי לן מר אמר להו ווי לן דמיתנן ווי לן דמיתנן אמרי ליה אנן מה נעני בתרך א"ל הי תורה והי מצוה דמגנו עלן,א"ר יוחנן משום רשב"י אסור לאדם שימלא שחוק פיו בעולם הזה שנאמר (תהלים קכו, ב) אז ימלא שחוק פינו ולשוננו רנה אימתי בזמן שיאמרו בגוים הגדיל ה' לעשות עם אלה אמרו עליו על ר"ל שמימיו לא מלא שחוק פיו בעוה"ז מכי שמעה מר' יוחנן רביה:,ת"ר אין עומדין להתפלל לא מתוך דין ולא מתוך דבר הלכה אלא מתוך הלכה פסוקה,והיכי דמי הלכה פסוקה,אמר אביי כי הא דר' זירא דאמר ר' זירא בנות ישראל החמירו על עצמן שאפילו רואות טיפת דם כחרדל יושבת עליה שבעה נקיים,רבא אמר כי הא דרב הושעיא דאמר רב הושעיא מערים אדם על תבואתו ומכניסה במוץ שלה כדי שתהא בהמתו אוכלת ופטורה מן המעשר,ואב"א כי הא דרב הונא דא"ר הונא א"ר זעירא המקיז דם בבהמת קדשים אסור בהנאה ומועלין בו,רבנן עבדי כמתניתין רב אשי עביד כברייתא.,ת"ר אין עומדין להתפלל לא מתוך עצבות ולא מתוך עצלות ולא מתוך שחוק ולא מתוך שיחה ולא מתוך קלות ראש ולא מתוך דברים בטלים אלא מתוך שמחה של מצוה,וכן לא יפטר אדם מחברו לא מתוך שיחה ולא מתוך שחוק ולא מתוך קלות ראש ולא מתוך דברים בטלים אלא מתוך דבר הלכה שכן מצינו בנביאים הראשונים שסיימו דבריהם בדברי שבח ותנחומים,וכן תנא מרי בר בריה דרב הונא בריה דר' ירמיה בר אבא אל יפטר אדם מחבירו אלא מתוך דבר הלכה שמתוך כך זוכרהו,כי הא דרב כהנא אלוייה לרב שימי בר אשי מפום נהרא עד בי צניתא דבבל כי מטא להתם א"ל מר ודאי דאמרי אינשי הני צניתא דבבל איתנהו מאדם הראשון ועד השתא,א"ל אדכרתן מילתא דרבי יוסי ברבי חנינא דאמר ר' יוסי ברבי חנינא מאי דכתיב (ירמיהו ב, ו) בארץ אשר לא עבר בה איש ולא ישב אדם שם וכי מאחר דלא עבר היאך ישב אלא לומר לך כל ארץ שגזר עליה אדם הראשון לישוב נתישבה וכל ארץ שלא גזר עליה אדם הראשון לישוב לא נתישבה,רב מרדכי אלוייה לרב שימי בר אשי מהגרוניא ועד בי כיפי ואמרי לה עד בי דורא:,ת"ר המתפלל צריך שיכוין את לבו לשמים אבא שאול אומר סימן לדבר (תהלים י, יז) תכין לבם תקשיב אזנך,תניא א"ר יהודה כך היה מנהגו של ר"ע כשהיה מתפלל עם הצבור היה מקצר ועולה מפני טורח צבור וכשהיה מתפלל בינו לבין עצמו אדם מניחו בזוית זו ומוצאו בזוית אחרת וכל כך למה מפני כריעות והשתחויות:,א"ר חייא בר אבא לעולם יתפלל אדם בבית שיש בו חלונות שנאמר (דניאל ו, יא) וכוין פתיחן ליה וגו',יכול יתפלל אדם כל היום כלו כבר מפורש על ידי דניאל (דניאל ו, יא) וזמנין תלתא וגו',יכול משבא לגולה הוחלה כבר נאמר (דניאל ו, יא) די הוא עבד מן קדמת דנא,יכול יתפלל אדם לכל רוח שירצה ת"ל (דניאל ו, יא) (לקבל) [נגד] ירושלם,יכול יהא כוללן בבת אחת כבר מפורש ע"י דוד דכתיב (תהלים נה, יח) ערב ובקר וצהרים וגו',יכול ישמיע קולו בתפלתו כבר מפורש על ידי חנה שנאמר (שמואל א א, יג) וקולה לא ישמע,יכול ישאל אדם צרכיו ואח"כ יתפלל כבר מפורש על ידי שלמה שנאמר (מלכים א ח, כח) לשמוע אל הרנה ואל התפלה רנה זו תפלה תפלה זו בקשה אין אומר דבר (בקשה) אחר אמת ויציב אבל אחר התפלה אפי' כסדר וידוי של יה"כ אומר איתמר,נמי אמר רב חייא בר אשי אמר רב אע"פ שאמרו שואל אדם צרכיו בשומע תפלה אם בא לומר אחר תפלתו אפילו כסדר יום הכפורים אומר:, אמר רב המנונא כמה הלכתא גברוותא איכא למשמע מהני קראי דחנה (שמואל א א, יג) וחנה היא מדברת על לבה מכאן למתפלל צריך שיכוין לבו רק שפתיה נעות מכאן למתפלל שיחתוך בשפתיו וקולה לא ישמע מכאן שאסור להגביה קולו בתפלתו ויחשבה עלי לשכורה מכאן ששכור אסור להתפלל,ויאמר אליה עלי עד מתי תשתכרין וגו' א"ר אלעזר מכאן לרואה בחברו 31a. b He brought a valuable cup worth four hundred i zuz /i and broke it before them and they became sad. /b ,The Gemara also relates: b Rav Ashi made a wedding /b feast b for his son /b and b he saw the Sages, who were excessively joyous. He brought a cup of /b extremely valuable b white glass and broke it before them, and they became sad. /b ,Similarly, the Gemara relates: b The Sages said to Rav Hamnuna Zuti at the wedding /b feast b of Mar, son of Ravina: Let the Master sing for us. /b Since he believed that the merriment had become excessive, b he said to them, /b singing: b Woe unto us, for we shall die, woe unto us, for we shall die. They said to him: What shall we respond after you? /b What is the chorus of the song? b He said to them, /b you should respond: b Where is Torah and where is mitzva that protect us? /b ,In a similar vein, b Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: One is forbidden to fill his mouth with mirth in this world, /b as long as we are in exile ( i ge’onim /i ), b as it is stated: /b “When the Lord returns the captivity of Zion we will be as dreamers” (Psalms 126:1). Only b “then will our mouths fill with laughter and our lips with song” /b (Psalms 126:2). b When /b will that joyous era arrive? When b “they will say among nations, the Lord has done great things with these” /b (Psalms 126:2). b They said about Reish Lakish that throughout his life he did not fill his mouth with laughter in this world once he heard this /b statement b from his teacher, Rabbi Yoḥa. /b ,We learned in the mishna that it is appropriate to stand and begin to pray from an atmosphere of gravity. Regarding this, b the Sages taught: One /b may b neither stand /b and begin to pray, directly b from /b involvement in b judgment nor /b directly b from /b deliberation over the ruling in a b matter of i halakha /i , /b as his preoccupation with the judgment or the halakhic ruling will distract him from prayer. b Rather /b it is appropriate to pray directly b from /b involvement in the study of b a /b universally accepted b conclusive i halakha /i /b that leaves no room for further deliberation and will not distract him during prayer., b And /b the Gemara asks: b What is an example /b of a b conclusive i halakha /i ? /b ,The Gemara offers several examples: b Abaye said: /b One b like this /b i halakha /i b of Rabbi Zeira, /b as b Rabbi Zeira said: The daughters of Israel were stringent with themselves; /b to the extent b that even if they see a drop of blood corresponding to /b the size of b a mustard /b seed b she sits seven clean /b days b for it. /b By Torah law, a woman who witnesses the emission of blood during the eleven days following her fixed menstrual period is not considered a menstruating woman; rather she immerses herself and is purified the next day. However, the women of Israel accepted the stringency upon themselves that if they see any blood whatsoever, they act as it if were the blood of a i zava /i , which obligates her to count seven more clean days before becoming ritually pure (see Leviticus 15:25).,Citing an additional example of a conclusive i halakha /i , b Rava said: /b One b like this /b i halakha /i b of Rav Hoshaya, as Rav Hoshaya said: A person may employ artifice /b to circumvent obligations incumbent b upon /b him in dealing with b his grain and bring it into /b the courtyard b in its chaff so that his animal will eat /b from it, b and /b the grain b is exempt /b from b tithes. /b i Halakha /i dictates that one is obligated to tithe grain that has been threshed and piled, regardless of the ultimate purpose for which the grain was intended. By Torah law, one is exempt from tithing grain that was not threshed and is therefore still in its chaff. By rabbinic law, one is prohibited from eating this grain in the framework of a meal. Feeding animals is permitted without first tithing that grain., b And if you wish, say /b instead yet another example of a conclusive i halakha /i , which is the recommended prelude to prayer. One b like this /b i halakha /i b of Rav Huna, /b as b Rav Huna said /b that b Rabbi Zeira said: One who lets blood from a consecrated animal /b that was consecrated as a sacrifice; deriving b benefit /b from that blood b is prohibited. /b Although blood of an offering that was sprinkled on the altar is not considered Temple property, nevertheless, deriving benefit from the blood of a living, consecrated animal is considered prohibited use of Temple property. In so doing, b one misuses /b property consecrated to the Temple, and as in any other case of misusing Temple property, if he did so unwittingly, he is liable to bring a guilt-offering.,It is related that b the Sages acted in accordance with /b the opinion of b our mishna /b and rose to pray from an atmosphere of gravity; b Rav Ashi acted in accordance with /b the opinion of b the i baraita /i /b and preceded his prayer with a conclusive i halakha /i .,On the topic of proper preparation for prayer, b the Sages taught: One may neither stand to pray from /b an atmosphere of b sorrow nor from /b an atmosphere of b laziness, nor from /b an atmosphere of b laughter, nor from /b an atmosphere of b conversation, nor from /b an atmosphere of b frivolity, nor from /b an atmosphere of b purposeless matters. Rather, /b one should approach prayer b from /b an atmosphere imbued with b the joy of a mitzva. /b , b Similarly, a person should neither take leave of another from /b an atmosphere of b conversation, nor from /b an atmosphere of b laughter, nor from /b an atmosphere of b frivolity, nor from /b an atmosphere of b purposeless matters. Rather, /b one should take leave of another b from /b involvement in a b matter of i halakha /i . As we found in /b the books of the Bible dealing with b the early prophets, that they would conclude their talks with words of praise and consolation. /b , b And so Mari, the grandson of Rav Huna, son of Rabbi Yirmeya bar Abba, taught in a i baraita /i : One should only take leave of another from /b involvement in a b matter of i halakha /i , so that, consequently, he will remember him; /b whenever he recalls the one from whom he took leave, he will think well of him because of the new i halakha /i that he taught him ( i Eliyahu Zuta /i )., b As /b in the incident related by the Gemara b that Rav Kahana accompanied Rav Shimi bar Ashi from /b the town of b Pum Nahara to the palm grove /b in b Babylonia. When he arrived there, /b Rav Kahana b said to /b Rav Shimi bar Ashi: b Master, what is meant by that which people say: These palm trees /b of b Babylonia have been /b in this place from the time of b Adam the first /b man b until now? /b ,Rav Shimi bar Ashi b said to him: You reminded me of something that Rabbi Yosei, son of Rabbi Ḥanina, /b said, b as Rabbi Yosei, son of Rabbi Ḥanina, said: What is /b the meaning of b that which is written: “In a land through which no man has passed and where no person [ i adam /i ] has settled” /b (Jeremiah 2:6)? This verse is difficult; b since it is /b a land through which b no /b person b has passed, how /b could anyone b have settled /b there permanently? The statement that “no person has settled there” is redundant. b Rather, /b this verse comes b to teach /b that b every land /b through b which Adam the first /b man passed and b decreed that it would be settled was settled, and every land /b through b which /b Adam passed and b decreed that it would not be settled was not settled. /b Based on this, what people say is true, and the palm trees of Babylonia are from the time of Adam, meaning that from the time of Adam this land was decreed to be suitable for growing palm trees ( i Me’iri /i ). The Gemara cited an example of how one who parts from another with Torah learns something new.,Having mentioned the mitzva for a student to accompany his Rabbi, the Gemara relates that b Rav Mordekhai accompanied /b his mentor, b Rav Shimi bar Ashi, /b a great distance, b from /b the city of b Hagronya to Bei Keifei; and some say /b that he accompanied from Hagronya b to Bei Dura. /b ,Returning to the topic of preparation for prayer, b the Sages taught /b in the i Tosefta /i : b One who prays must focus his heart toward Heaven. Abba Shaul says: An indication of /b the importance of this b matter /b is stated in the verse: “The desire of the humble You have heard, Lord; b direct their hearts, Your ear will listen” /b (Psalms 10:17). In other words, if one focuses his heart in prayer as a result of God directing his heart, his prayer will be accepted as God’s ear will listen.,With regard to one’s intent during prayer, b it was taught /b in a i baraita /i that b Rabbi Yehuda said: This was the custom of Rabbi Akiva, when he would pray with the congregation he would shorten /b his prayer b and go up, due to /b his desire to avoid being an b encumbrance on the congregation /b by making them wait for him to finish his prayer. b But when he prayed by himself /b he would extend his prayers to an extent that b a person would leave /b Rabbi Akiva alone b in one corner /b of the study hall b and /b later b find him /b still praying b in another corner. And why /b would Rabbi Akiva move about b so much? Because of his bows and prostrations. /b Rabbi Akiva’s enthusiasm in prayer was so great, that as a result of his bows and prostrations, he would unwittingly move from one corner to the other (Rav Hai Gaon).,Many i halakhot /i are derived from evoking the prayers of biblical characters. b Rabbi Ḥiyya bar Abba said: One should always pray in a house with windows, as it is stated /b regarding Daniel: “And when Daniel knew that the writing was signed, he went to his house. In his attic b there were open windows /b facing Jerusalem, and three times a day he knelt upon his knees and prayed and gave thanks before his God, just as he had done before” (Daniel 6:11).,In the i Tosefta /i , additional i halakhot /i were derived from Daniel’s prayer. I b might have /b thought b that one could pray /b as many times as he wishes b throughout the entire day; it has already been articulated by Daniel, /b with regard to whom it is stated: b “And three times /b a day he knelt upon his knees and prayed.” This teaches that there are fixed prayers., b I might have thought that this /b practice of fixed prayer b began /b only b when he came to /b the Babylonian b exile; it was stated: /b “Just b as he had done before.” /b ,Further, I b might have /b thought b that one may pray /b facing b any direction he wishes; the verse states: /b The appropriate direction for prayer is b “facing Jerusalem.” /b ,Daniel does not describe how these three prayers are distributed during the day. I b might have /b thought b that one may include all /b three prayers b at one time; it has already been articulated by David /b that one may not do so, b as it is written: “Evening and morning and noon, /b I pray and cry aloud and He hears my voice” (Psalms 55:18).,Furthermore, b I might have /b thought b that one may make his voice heard in his /b i Amida /i b prayer; it has already been articulated by Hannah /b in her prayer, b as it is stated: /b “And Hannah spoke in her heart, only her lips moved b and her voice could not be heard” /b (I Samuel 1:13)., i Halakhot /i regarding the order of the prayers were also learned from the prayers of biblical characters. I b might have /b thought b that one should request his own needs first, and afterwards recite prayers /b of thanksgiving and praise; b it has already been articulated by Solomon /b that this is not so, as in Solomon’s prayer at the dedication of the Holy Temple b it is stated: “To hear the song and the prayer /b that Your servant prays before You today” (I Kings 8:28). In this verse, b song is prayer /b in the sense of thanks and praise, and b prayer is /b one’s b request /b of his personal needs. Therefore, one who is praying b does not speak matters of request after /b he began to recite b i emet veyatziv /i /b prior to the i Amida /i prayer, which is the essence of prayer. Rather, he begins with praise in the first three blessings of the i Amida /i prayer, and only thereafter does he include requests for his needs. b But after the /b i Amida /i b prayer /b there is no limit. If he desires to recite b even the equivalent of the order of the confession of Yom Kippur, /b he may b recite /b it.,This b was also stated /b by an i amora /i ; b Rav Ḥiyya bar Ashi said /b that b Rav said: Although /b the Sages b said /b that b one requests his /b personal b needs in /b the blessing: b Who listens to prayer, /b that is with regard to one who wishes to do so as part of the i Amida /i prayer. b If he comes /b to add b and recite /b additional requests b after /b completing b his /b i Amida /i b prayer, even /b if his personal requests are b the equivalent of the order of the confession of Yom Kippur, /b he may b recite /b them., b Rav Hamnuna said: How many significant /b i halakhot /i b can be derived from these verses /b of the prayer b of Hannah? /b As it says: “And Hannah spoke in her heart, only her lips moved and her voice could not be heard, so Eli thought her to be drunk” (I Samuel 1:13). The Gemara elaborates: b From /b that which is stated b here: “And Hannah spoke in her heart,” /b the i halakha /i that b one who prays must focus his heart /b on his prayer is derived. And b from /b that which is stated b here: “Only her lips moved,” /b the i halakha /i that b one who prays must enunciate /b the words b with his lips, /b not only contemplate them in his heart, is derived. b From /b that which is written b here: “And her voice could not be heard,” /b the i halakha /i that b one is forbidden to raise his voice in his /b i Amida /i b prayer /b as it must be recited silently. b From /b the continuation of the verse b here: “So Eli thought her to be drunk,” /b the i halakha /i that b a drunk person is forbidden to pray. /b That is why he rebuked her.,On the subject of Eli’s rebuke of Hannah, as it is stated: b “And Eli said to her: How long will you remain drunk? /b Remove your wine from yourself” (I Samuel 1:14); b Rabbi Elazar said: From here /b the i halakha /i that b one who sees in another /b
68. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •exegesis, scriptural Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 97
69. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 387
10a. ימצא חיים בעלי עושר דכתיב צדקה בעלי אגדה דכתיב וכבוד כתיב הכא וכבוד וכתיב התם (משלי ג, לה) כבוד חכמים ינחלו,תניא היה רבי מאיר אומר יש לו לבעל הדין להשיבך ולומר לך אם אלהיכם אוהב עניים הוא מפני מה אינו מפרנסן אמור לו כדי שניצול אנו בהן מדינה של גיהנם וזו שאלה שאל טורנוסרופוס הרשע את ר"ע אם אלהיכם אוהב עניים הוא מפני מה אינו מפרנסם אמר לו כדי שניצול אנו בהן מדינה של גיהנם,אמר לו [אדרבה] זו שמחייבתן לגיהנם אמשול לך משל למה הדבר דומה למלך בשר ודם שכעס על עבדו וחבשו בבית האסורין וצוה עליו שלא להאכילו ושלא להשקותו והלך אדם אחד והאכילו והשקהו כששמע המלך לא כועס עליו ואתם קרוין עבדים שנאמר (ויקרא כה, נה) כי לי בני ישראל עבדים,אמר לו ר"ע אמשול לך משל למה הדבר דומה למלך בשר ודם שכעס על בנו וחבשו בבית האסורין וצוה עליו שלא להאכילו ושלא להשקותו והלך אדם אחד והאכילו והשקהו כששמע המלך לא דורון משגר לו ואנן קרוין בנים דכתיב (דברים יד, א) בנים אתם לה' אלהיכם,אמר לו אתם קרוים בנים וקרוין עבדים בזמן שאתם עושין רצונו של מקום אתם קרוין בנים ובזמן שאין אתם עושין רצונו של מקום אתם קרוין עבדים ועכשיו אין אתם עושין רצונו של מקום אמר לו הרי הוא אומר (ישעיהו נח, ז) הלא פרוס לרעב לחמך ועניים מרודים תביא בית אימתי עניים מרודים תביא בית האידנא וקאמר הלא פרוס לרעב לחמך:,דרש רבי יהודה ברבי שלום כשם שמזונותיו של אדם קצובין לו מראש השנה כך חסרונותיו של אדם קצובין לו מראש השנה זכה הלא פרוס לרעב לחמך לא זכה ועניים מרודים תביא בית,כי הא דבני אחתיה דרבן יוחנן בן זכאי חזא להו בחילמא דבעו למיחסר שבע מאה דינרי עשינהו שקל מינייהו לצדקה פוש גבייהו שיבסר דינרי כי מטא מעלי יומא דכיפורי שדור דבי קיסר נקטינהו,אמר להו רבן יוחנן בן זכאי לא תדחלון שיבסר דינרי גבייכו שקלינהו מינייכו אמרי ליה מנא ידעת אמר להו חלמא חזאי לכו אמרו ליה ואמאי לא אמרת לן [דניתבינהו] אמר להו אמינא כי היכי דתעבדו מצוה לשמה,רב פפא הוה סליק בדרגא אישתמיט כרעיה בעי למיפל אמר השתא כן איחייב מאן דסני לן כמחללי שבתות וכעובדי עבודת כוכבים א"ל חייא בר רב מדפתי לרב פפא שמא עני בא לידך ולא פרנסתו,דתניא רבי יהושע בן קרחה אומר כל המעלים עיניו מן הצדקה כאילו עובד עבודת כוכבים כתיב הכא (דברים טו, ט) השמר לך פן יהיה דבר עם לבבך בליעל וכתיב התם (דברים יג, יד) יצאו אנשים בני בליעל מה להלן עבודת כוכבים אף כאן עבודת כוכבים,תניא א"ר אלעזר בר' יוסי כל צדקה וחסד שישראל עושין בעולם הזה שלום גדול ופרקליטין גדולין בין ישראל לאביהן שבשמים שנאמר (ירמיהו טז, ה) כה אמר ה' אל תבא בית מרזח ואל תלך לספוד ואל תנוד להם כי אספתי את שלומי מאת העם הזה [וגו' את] החסד ואת הרחמים חסד זו גמילות חסדים רחמים זו צדקה,תניא רבי יהודה אומר גדולה צדקה שמקרבת את הגאולה שנאמר (ישעיהו נו, א) כה אמר ה' שמרו משפט ועשו צדקה כי קרובה ישועתי לבא וצדקתי להגלות הוא היה אומר עשרה דברים קשים נבראו בעולם הר קשה ברזל מחתכו ברזל קשה אור מפעפעו אור קשה מים מכבין אותו מים קשים עבים סובלים אותן עבים קשים רוח מפזרתן רוח קשה גוף סובלו גוף קשה פחד שוברו פחד קשה יין מפיגו יין קשה שינה מפכחתו ומיתה קשה מכולם [וצדקה מצלת מן המיתה] דכתיב (משלי י, ב) וצדקה תציל ממות,דרש רבי דוסתאי ברבי ינאי בוא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם מביא דורון גדול למלך ספק מקבלין אותו הימנו ספק אין מקבלין אותו הימנו [ואם תמצא לומר מקבלים אותו ממנו] ספק רואה פני המלך ספק אינו רואה פני המלך והקדוש ברוך הוא אינו כן אדם נותן פרוטה לעני זוכה ומקבל פני שכינה שנאמר (תהלים יז, טו) אני בצדק אחזה פניך אשבעה בהקיץ תמונתך,רבי אלעזר יהיב פרוטה לעני והדר מצלי אמר דכתיב אני בצדק אחזה פניך מאי אשבעה בהקיץ תמונתך אמר רב נחמן בר יצחק אלו תלמידי חכמים שמנדדין שינה מעיניהם בעולם הזה והקב"ה משביען מזיו השכינה לעולם הבא,א"ר יוחנן מאי דכתיב (משלי יט, יז) מלוה ה' חונן דל אלמלא מקרא כתוב אי אפשר לאומרו כביכול עבד לוה לאיש מלוה,א"ר חייא בר אבא רבי יוחנן (רמי) כתיב (משלי יא, ד) לא יועיל הון ביום עברה וצדקה תציל ממות וכתיב (משלי י, ב) לא יועילו אוצרות רשע וצדקה תציל ממות שתי צדקות הללו למה אחת שמצילתו ממיתה משונה ואחת שמצילתו מדינה של גיהנם ואי זו היא שמצילתו מדינה של גיהנם ההוא דכתיב ביה עברה דכתיב (צפניה א, טו) יום עברה היום ההוא ואי זו היא שמצילתו ממיתה משונה 10a. “He who pursues charity and mercy, b finds life” /b (Proverbs 21:21), and with regard to wisdom it is written: “He who finds Me, finds life” (Proverbs 8:35). b Masters of wealth, as it is written: /b “He who pursues charity and mercy finds b charity,” /b meaning he will be able to give charity. b Masters of i aggada /i , as it is written: /b “He who pursues charity and mercy, finds b honor.” /b And how do we know that this refers to masters of i aggada /i ? b It is written here “honor,” and it is written there: “The wise shall inherit honor” /b (Proverbs 3:35).,§ b It is taught /b in a i baraita /i : b Rabbi Meir would say: An opponent may bring an argument against you and say to you: If your God loves the poor, for what /b reason b does He not support them /b Himself? In such a case, b say to him: /b He commands us to act as His agents in sustaining the poor, b so that through them we will be /b credited with the performance of mitzvot and therefore be b saved from the judgment of Gehenna. And this is the question that Turnus Rufus the wicked asked Rabbi Akiva: If your God loves the poor, for what /b reason b does He not support them /b Himself? Rabbi Akiva b said to him: /b He commands us to sustain the poor, b so that through them /b and the charity we give them b we will be saved from the judgment of Gehenna. /b ,Turnus Rufus b said to /b Rabbi Akiva: b On the contrary, it is this /b charity b which condemns you, /b the Jewish people, b to Gehenna /b because you give it. b I will illustrate /b this b to you with a parable. To what is this matter comparable? /b It is comparable b to a king of flesh and blood who was angry with his slave and put him in prison and ordered that he should not be fed or given to drink. And one person went ahead and fed him and gave him to drink. If the king heard about this, would he not be angry with /b that person? b And you, /b after all, b are called slaves, as it is stated: “For the children of Israel are slaves to Me” /b (Leviticus 25:55). If God decreed that a certain person should be impoverished, one who gives him charity defies the will of God., b Rabbi Akiva said to /b Turnus Rufus: b I will illustrate /b the opposite b to you with a /b different b parable. To what is this matter comparable? /b It is comparable b to a king of flesh and blood who was angry with his son and put him in prison and ordered that he should not be fed or given to drink. And one person went ahead and fed him and gave him to drink. If the king heard /b about this once his anger abated, b would he not /b react by b sending /b that person b a gift? And we are called sons, as it is written: “You are sons of the Lord your God” /b (Deuteronomy 14:1).,Turnus Rufus b said to him: You are called sons and you are called slaves. When you fulfill the will of the Omnipresent, you are called sons; when you do not fulfill the will of the Omnipresent, you are called slaves. And /b since b now you do not fulfill the will of the Omnipresent, /b the parable that I offered is more apt. Rabbi Akiva b said to him: /b The verse b states: “Is it not to share your bread with the hungry, and /b that b you shall bring the poor that are cast out to your house?” /b (Isaiah 58:7). b When /b do we b bring the poor that are cast out /b into our b houses? Now, /b when we have to billet the Roman soldiers in our homes; b and /b about that very time, the verse b states: “Is it not to share your bread with the hungry?” /b , b Rabbi Yehuda, son of Rabbi Shalom taught: Just as a person’s /b entire b livelihood is allocated to him from Rosh HaShana, /b when God issues His judgments for the entire year, b so too are a person’s /b monetary b losses allocated to him from Rosh HaShana. /b If b one merits, /b the following verse is applied to him: b “You shall share your bread with the hungry,” /b i.e., he will spend the sum allocated to him on gifts of charity; and if b he does not merit, /b the following verse is applied to him: b “You shall bring the poor that are cast out to your house, /b i.e., he will be compelled by the government to billet soldiers in his house and feed them against his will.,It is b like this /b incident b involving the nephews of Rabban Yoḥa ben Zakkai, /b who once b saw in a dream that /b his nephews b were /b destined b to lose seven hundred dinars /b over the course of the year. b He encouraged them /b and b took /b money b from them for charity, and they were left with seventeen dinars /b out of the seven hundred. b When Yom Kippur eve arrived, the government sent /b messengers who came and b took /b the remaining seventeen dinars., b Rabban Yoḥa ben Zakkai said to them: Do not fear /b that they will take even more from you; b they took from you /b the b seventeen dinars /b that were still b with you. /b The nephews b said to him: How did you know? /b Rabban Yoḥa ben Zakkai b said to them: I saw a dream about you, /b and he related his dream to them. b They said to him: And why did you not tell us /b about the dream? Rabban Yoḥa ben Zakkai b said to them: I said, /b It is better b that they perform a mitzva for its own sake. /b Had you known from the start that you were fated to lose that amount of money, the mitzva would not have been performed purely for its own sake.,The Gemara relates: b Rav Pappa was /b once b climbing /b up b a ladder /b when b his foot slipped and he almost fell. He said: Now, is the one who hates us, /b a euphemism for himself, b liable like Shabbat desecrators and idol worshippers, /b who are subject to death by stoning, which is similar to death by falling, the punishment that Rav Pappa narrowly escaped? b Ḥiyya bar Rav of Difti said to Rav Pappa: Perhaps a poor person /b once b approached you and you did not sustain him, /b and therefore you were given a glimpse of the punishment that you actually deserve., b As it is taught /b in a i baraita /i : b Rabbi Yehoshua ben Korḥa says: Anyone who turns his eyes away from /b one seeking b charity is /b considered b as if he worships idols. /b From where is this derived? b It is written here: “Beware that there be not a base thought in your heart… /b and your eye be evil against your poor brother, and you give him nothing” (Deuteronomy 15:9). b And it is written there: “Certain base men have gone out… /b and have drawn away the inhabitants of their city, saying, Let us go and serve other gods” (Deuteronomy 13:14). b Just as there, /b the base men sin with b idolatry, so too here, /b the base thought is treated like b idolatry. /b , b It is taught /b in a i baraita /i that b Rabbi Elazar, son of Rabbi Yosei, said: All /b acts of b charity and kindness that Jews perform in this world /b make b great peace and /b are b great intercessors between the Jewish people and their Father in Heaven, as it is stated: “So said the Lord, enter not into a house of mourning, neither go to lament nor bemoan them, for I have taken away My peace from this people, /b says the Lord, b both kindness and mercy” /b (Jeremiah 16:5). b “Kindness”; this /b is referring to b acts of kindness. “Mercy”; this /b is referring to acts of b charity. /b This indicates that when there is kindness and mercy, God is at peace with His people., b It is taught /b in a i baraita /i that b Rabbi Yehuda says: Great is charity in that it advances the redemption, as it is stated: “So said the Lord, uphold justice and do charity, for My salvation is near to come, and My righteousness to be revealed” /b (Isaiah 56:1). b He would say: Ten strong entities were created in the world, /b one stronger than the other. b A mountain is strong, /b but b iron, /b which is stronger, b cleaves it. Iron is strong, /b but b fire melts it. Fire is strong, /b but b water extinguishes it. Water is strong, /b but b clouds bear it. Clouds are strong, /b but b wind disperses them. Wind is strong, /b but the human b body withstands it. /b The human b body is strong, /b but b fear breaks it. Fear is strong, /b but b wine dispels it. Wine is strong, /b but b sleep drives it off. And death is stronger than them all, but charity saves /b a person b from death, as it is written: “And charity delivers from death” /b (Proverbs 10:2, 11:4)., b Rabbi Dostai, son of Rabbi Yannai, taught: Come and see that the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood. /b An illustration of b the attribute of flesh and blood /b is that when b a person brings a great gift to the king, it is uncertain whether /b the king b will accept it from him or will not accept it from him. And if you say that /b the king b will accept it from him, it is uncertain whether /b the person who brought the gift b will /b eventually b see the face of the king, or will not see the face of the king. But the Holy One, Blessed be He, does not /b act in b this way. /b Even when b a person gives a /b mere b i peruta /i to a poor person, he merits to receive the Divine Presence, as it is stated: “As for me, I will behold Your face through charity; I will be satisfied, when I awake, with Your likeness” /b (Psalms 17:15).,It is related that b Rabbi Elazar would /b first b give a i peruta /i to a poor person and /b only b then /b would he b pray. He said: As it is written /b in the same verse: b “I will behold Your face through charity.” /b The Gemara asks: b What /b is the meaning of that which is written: b “I will be satisfied, when I awake, with your likeness”? Rav Naḥman bar Yitzḥak says: These are Torah scholars, /b who in pursuit of their studies b banish sleep from their eyes in this world, and the Holy One, Blessed be He, satiates them with the radiance of the Divine Presence in the World-to-Come. /b , b Rabbi Yoḥa says: What /b is the meaning of that b which is written: “He that graciously gives to the poor makes a loan to the Lord, /b and that which he has given, He will pay him back” (Proverbs 19:17)? How can it be that one is considered to have granted a loan to God? b Were it not /b explicitly b written in the verse, it would be impossible to say this, /b that somebody who is gracious to a poor person is seen as lending to God. It would be impertinent, since b “the borrower is servant to the lender” /b (Proverbs 22:7), b as it were. /b , b Rabbi Ḥiyya bar Abba says: Rabbi Yoḥa raises a contradiction /b between two texts. In one place b it is written: “Riches profit not on the day of wrath, but charity delivers from death” /b (Proverbs 11:4), b and /b elsewhere b it is written: “Treasures of wickedness profit nothing, but charity delivers from death” /b (Proverbs 10:2). b Why /b is it necessary to have b these two /b verses about b charity, /b that it delivers from death? Rabbi Ḥiyya bar Abba continues: b One /b verse serves to teach b that /b charity b delivers from an unnatural death /b in this world, b and one /b verse serves to teach b that /b charity b delivers from the judgment of Gehenna /b in the World-to-Come. b And /b in b which /b of the verses b is that /b charity b which delivers from the judgment of Gehenna /b mentioned? It is in b that /b verse b in which “wrath” is written, as /b with regard to the day of judgment b it is written: “That day is a day of wrath” /b (Zephaniah 1:15). b And which /b type of charity b is that which delivers from an unnatural death? /b
70. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •exegesis, scriptural Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 95
107a. אוכל לחמי הגדיל עלי עקב,אמר רב יהודה אמר רב לעולם אל יביא אדם עצמו לידי נסיון שהרי דוד מלך ישראל הביא עצמו לידי נסיון ונכשל אמר לפניו רבש"ע מפני מה אומרים אלהי אברהם אלהי יצחק ואלהי יעקב ואין אומרים אלהי דוד אמר אינהו מינסו לי ואת לא מינסית לי אמר לפניו רבש"ע בחנני ונסני שנאמר (תהלים כו, ב) בחנני ה' ונסני וגו',אמר מינסנא לך ועבידנא מילתא בהדך דלדידהו לא הודעתינהו ואילו אנא קא מודענא לך דמנסינא לך בדבר ערוה מיד (שמואל ב יא, ב) ויהי לעת הערב ויקם דוד מעל משכבו וגו',אמר רב יהודה שהפך משכבו של לילה למשכבו של יום ונתעלמה ממנו הלכה אבר קטן יש באדם משביעו רעב ומרעיבו שבע,(שמואל ב יא, ב) ויתהלך על גג בית המלך וירא אשה רוחצת מעל הגג והאשה טובת מראה מאד בת שבע הוה קא חייפא רישא תותי חלתא אתא שטן אידמי ליה כציפרתא פתק ביה גירא פתקה לחלתא איגליה וחזייה,מיד (שמואל ב יא, ג) וישלח דוד וידרוש לאשה ויאמר הלא זאת בת שבע בת אליעם אשת אוריה החתי וישלח דוד מלאכים ויקחה ותבא אליו וישכב עמה והיא מתקדשת מטומאתה ותשב אל ביתה והיינו דכתיב (תהלים יז, ג) בחנת לבי פקדת לילה צרפתני בל תמצא זמותי בל יעבר פי אמר איכו זממא נפל בפומיה דמאן דסני לי ולא אמר כי הא מילתא,דרש רבא מאי דכתיב (תהלים יא, א) למנצח לדוד בה' חסיתי איך תאמרו לנפשי נודי הרכם צפור אמר דוד לפני הקב"ה רבש"ע מחול לי על אותו עון שלא יאמרו הר שבכם צפור נדדתו,דרש רבא מאי דכתיב (תהלים נא, ו) לך לבדך חטאתי והרע בעיניך עשיתי למען תצדק בדברך תזכה בשפטך אמר דוד לפני הקב"ה גליא וידיעא קמך דאי בעיא למכפייה ליצרי הוה כייפינא אלא אמינא דלא לימרו עבדא זכי למריה,דרש רבא מאי דכתיב (תהלים לח, יח) כי אני לצלע נכון ומכאובי נגדי תמיד ראויה היתה בת שבע בת אליעם לדוד מששת ימי בראשית אלא שבאה אליו במכאוב וכן תנא דבי רבי ישמעאל ראויה היתה לדוד בת שבע בת אליעם אלא שאכלה פגה,דרש רבא מאי דכתיב (תהלים לה, טו) ובצלעי שמחו ונאספו נאספו עלי נכים [ולא ידעתי] קרעו ולא דמו אמר דוד לפני הקב"ה רבש"ע גלוי וידוע לפניך שאם היו קורעין בשרי לא היה דמי שותת,ולא עוד אלא בשעה שהם עוסקין בארבע מיתות ב"ד פוסקין ממשנתן ואומרים לי דוד הבא על אשת איש מיתתו במה אמרתי להם הבא על אשת איש מיתתו בחנק ויש לו חלק לעוה"ב אבל המלבין פני חבירו ברבים אין לו חלק לעולם הבא,אמר רב יהודה אמר רב אפילו בשעת חליו של דוד קיים שמנה עשרה עונות שנאמר (תהלים ו, ז) יגעתי באנחתי אשחה בכל לילה מטתי בדמעתי ערשי אמסה ואמר רב יהודה אמר רב בקש דוד לעבוד ע"ז שנאמר (שמואל ב טו, לב) ויהי דוד בא עד הראש אשר ישתחוה שם לאלהים ואין ראש אלא ע"ז שנאמר (דניאל ב, לב) והוא צלמא רישיה די דהב טב,(שמואל ב טו, לב) והנה לקראתו חושי הארכי קרוע כתנתו ואדמה על ראשו אמר לו לדוד יאמרו מלך שכמותך יעבוד ע"ז אמר לו מלך שכמותי יהרגנו בנו מוטב יעבוד ע"ז ואל יתחלל שם שמים בפרהסיא,אמר מאי טעמא קנסיבת יפת תואר א"ל יפת תואר רחמנא שרייה א"ל לא דרשת סמוכין דסמיך ליה (דברים כא, יח) כי יהיה לאיש בן סורר ומורה כל הנושא יפת תואר יש לו בן סורר ומורה,דרש ר' דוסתאי דמן בירי למה דוד דומה לסוחר כותי אמר דוד לפני הקב"ה רבש"ע (תהלים יט, יג) שגיאות מי יבין [א"ל] שביקי לך ומנסתרות נקני שביקי לך גם מזדים חשוך עבדך שביקי לך אל ימשלו בי אז איתם דלא לישתעו בי רבנן שביקי לך,ונקיתי מפשע רב שלא יכתב סרחוני אמר לו א"א ומה יו"ד שנטלתי משרי עומד וצווח כמה שנים עד שבא יהושע והוספתי לו שנאמר (במדבר יג, טז) ויקרא משה להושע בן נון יהושע כל הפרשה כולה עאכ"ו,ונקיתי מפשע רב אמר לפניו רבש"ע מחול לי על אותו עון כולו אמר כבר עתיד שלמה בנך לומר בחכמתו (משלי ו, כז) היחתה איש אש בחיקו ובגדיו לא תשרפנה אם יהלך איש על הגחלים ורגליו לא תכוינה כן הבא על אשת רעהו לא ינקה כל הנוגע בה א"ל כל הכי נטרד ההוא גברא א"ל קבל עליך יסורין קבל עליו,אמר רב יהודה אמר רב ששה חדשים נצטרע דוד ונסתלקה הימנו שכינה ופירשו ממנו סנהדרין נצטרע דכתיב (תהלים נא, ט) תחטאני באזוב ואטהר תכבסני ומשלג אלבין נסתלקה הימנו שכינה דכתיב (תהלים נא, יד) השיבה לי ששון ישעך ורוח נדיבה תסמכני ופרשו ממנו סנהדרין דכתי' (תהלים קיט, עט) ישובו לי יראיך וגו' ששה חדשים מנלן דכתי' (מלכים א ב, יא) והימים אשר מלך דוד על ישראל ארבעים שנה 107a. b who did eat of my bread, has lifted his heel against me” /b (Psalms 41:10). Bread is a metaphor for Torah knowledge.,§ Apropos Ahithophel, the Gemara relates the events that led to his death. b Rav Yehuda says /b that b Rav says: A person should never bring himself to /b undergo b an ordeal, as David, king of Israel, brought himself to /b undergo b an ordeal and failed. /b David b said before /b God: b Master of the Universe, for what /b reason b does one say /b in prayer: b God of Abraham, God of Isaac, and God of Jacob, and one does not say: God of David? /b God b said /b to David: b They have undergone ordeals before Me, and you have not undergone an ordeal before Me. /b David b said before Him: Examine me and subject me to an ordeal, as it is stated: “Examine me, Lord, and subject me to an ordeal; /b try my kidneys and my heart” (Psalms 26:2).,God b said /b to him: b I will subject you to an ordeal, and I will perform a matter for you /b that I did not perform for the Patriarchs, b as for them, I did not inform them /b of the nature of the ordeal, b while I am informing you that I will subject you to an ordeal involving a matter of /b a married woman, with whom b relations /b are b forbidden. Immediately, /b it is written: b “And it came to pass one evening that David rose from his bed” /b (II Samuel 11:2)., b Rav Yehuda says: /b Once David heard the nature of his ordeal, he sought to prevent himself from experiencing lust. b He transformed his nighttime bed into his daytime bed, /b i.e., he engaged in intercourse with his wives during the day, in an attempt to quell his lust. b But a i halakha /i , /b i.e., a Torah statement, b escaped him: There is a small limb in man /b that he employs in sexual intercourse. If b he starves /b the limb, and does not overindulge, it b is satiated; but /b if b he satiates /b the limb and overindulges in sexual intercourse, it b is starving, /b and desires more. Therefore, his plan had the opposite effect.,The verse states: b “And he walked upon the roof of the king’s house; from the roof he saw a woman bathing, and the woman was very fair to look upon” /b (II Samuel 11:2). b Bathsheba was shampooing her head behind a beehive, /b which concealed her from sight. b Satan came and appeared to /b David b as a bird. /b David b shot an arrow at /b the bird, the arrow b severed the beehive, /b Bathsheba b was exposed, and /b David b saw her. /b , b Immediately, /b it is written: b “And David sent and inquired after the woman. And one said: Is not this Bathsheba, daughter of Eliam, the wife of Uriah the Hittite? And David sent messengers, and took her, and she came to him, and he lay with her, for she was purified from her impurity, and then she returned to her house” /b (II Samuel 11:3–4). b And that is /b the meaning of that b which is written: “You have proved my heart; You have visited me in the night: You have tried me, but You find nothing; let no presumptuous thought pass my lips” /b (Psalms 17:3). David b said: Oh, that a muzzle would have fallen upon the mouth of the one who hates me, /b a euphemism for his own mouth, b and I would not have said anything like that /b and I would have withstood the ordeal., b Rava taught: What /b is the meaning of that b which is written: “To the leader, of David. In the Lord I put my trust; how can you say to my soul: Flee like a bird to your mountain” /b (Psalms 11:1)? b David said before the Holy One, Blessed be He: Master of the Universe, pardon me for that sin /b with Bathsheba so b that /b the wicked people b will not say: The mountain that is among you, /b i.e., the luminary of the generation, David, b was driven /b from the world due to b a bird /b that led to his transgression., b Rava taught: What /b is the meaning of that b which is written: “Against You, only You, have I sinned, and done what is evil in Your eyes; that You are justified when You speak, and right when You judge” /b (Psalms 51:6)? b David said before the Holy One, Blessed be He: It is revealed and known before You that if I sought to suppress my /b evil b inclination, I would have suppressed it; but I said: /b I will sin, so b that they will not say a servant overcame his master /b and withstood the ordeal even though God said that he would not., b Rava taught: What /b is the meaning of that b which is written: “For I am ready to stumble [ i letzela /i ] and my pain is always before me” /b (Psalms 38:18)? b Bathsheba, daughter of Eliam, was /b designated as b fit for David from the six days of Creation. /b Rava interprets that the term i letzela /i is referring to Eve, who was taken from the side [ i tzela /i ] of Adam, the first man, and explains that she was destined for him, just as Eve was destined for Adam. b But she came to him through pain. And likewise, the school of Rabbi Yishmael taught: Bathsheba, daughter of Eliam, was /b designated as b fit for David, but he partook of her unripe, /b before the appointed time. David would have ultimately married her in a permitted manner after the death of Uriah., b Rava taught: What /b is the meaning of that b which is written: “And when I limped they rejoiced and gathered, the wretched gather themselves together against me, and those whom I know not; they tore and did not cease [ i dammu /i ]” /b (Psalms 35:15)? b David said before the Holy One, Blessed be He: Master of the Universe. It is revealed and known before you that if /b my enemies b were to tear my flesh, my blood [ i dami /i ] would not flow to the ground, /b due to excessive fasting (see II Samuel 12:16–17).,David continued: b Moreover, /b my enemies torment me to the extent that b at the time when they are engaged in /b the public study of the i halakhot /i of the b four court-imposed death penalties they interrupt their study and say to me: David, /b concerning b one who engages in intercourse with a married woman, his death /b is effected b with what /b form of execution? And b I said to them: /b Concerning b one who engages in intercourse with a married woman /b before witnesses and with forewarning, b his death is by strangulation, and he has a share in the World-to-Come. But one who humiliates another before the multitudes has no share in the World-to-Come. /b The transgression of those who humiliated David is clearly more severe than the transgression of David himself., b Rav Yehuda says /b that b Rav says: Even during the time of his illness he fulfilled /b the mitzva of b conjugal rights for eighteen /b wives, b as it is stated: “I am weary with my groaning; every night I speak in my bed; I melt away my couch with tears” /b (Psalms 6:7). Even when he was weary and groaning he still spoke in his bed, a euphemism for sexual intercourse. b And Rav Yehuda says /b that b Rav says: David sought to engage in idol worship /b during Absalom’s coup, b as it is stated: “And it came to pass when David was at the top [ i rosh /i ] of the ascent, where he would bow to God” /b (II Samuel 15:32), b and i rosh /i /b means b nothing other than idol worship, as it is stated: “As for that image, its head [ i reishei /i ] was of fine gold” /b (Daniel 2:32).,It is written: b “Behold Hushai the Archite came to meet him with his coat rent and earth upon his head” /b (II Samuel 15:32). Hushai b said to David: Shall they say a king like you will engage in idol worship? /b David b said to him: /b Is it preferable that they say with regard to b a king like me, /b known to be righteous, that b his son will kill him? /b David continued, referring to himself in third person: b It is preferable that he shall engage in idol worship and the name of Heaven shall not be desecrated in public /b through the murder of a righteous king in this manner.,Hushai b said /b to him: b What is the reason /b that b you married a beautiful woman, /b the mother of Absalom? David b said to him: /b With regard to b a beautiful woman, the Merciful One permitted /b marrying b her. /b Hushai b said to him: /b But b you did not interpret the juxtaposed /b verses, b as juxtaposed to /b the portion of the beautiful woman is the portion beginning: b “If a man has a stubborn and rebellious son” /b (Deuteronomy 21:18). From that juxtaposition it is derived: b Anyone who marries a beautiful woman has a stubborn and rebellious son. /b Therefore, even if Absalom kills you, there will be no desecration of God’s name, as the people will attribute his actions to his mother., b Rabbi Dostai from Biri taught: To what is David comparable? /b He is comparable b to a Samaritan merchant, /b who incrementally lowers the price until the buyer agrees to purchase the merchandise. b David said before the Holy One, Blessed be He: Master of the Universe: “Who can discern his errors” /b (Psalms 19:13), i.e., forgive me for the unwitting sins that I committed. God b said to him: They are forgiven for you. /b David asked more: b “Cleanse me from hidden faults” /b (Psalms 19:13), i.e., pardon me for transgressions that I committed in private, even if I performed them intentionally. God said to him: b They are forgiven for you. /b David requested: b “Keep back your servant also from intentional sins” /b (Psalms 19:14). God said to him: b They are forgiven for you. /b David requested: b “Let them not have dominion over me, then I shall be faultless” /b (Psalms 19:14), and I further request b that the Sages will not speak of me /b and condemn me. God said to him: b They are forgiven for you. /b ,David requested: b “And I shall be clear from great transgression” /b (Psalms 19:14), meaning b that my transgression /b with Bathsheba and Uriah b will not be written /b in the Bible. God b said to him: /b That is b impossible. And just as /b the letter b i yod /i that I removed from /b the name of b Sarai, /b wife of Abraham, when I changed her name to Sarah, was b standing and screaming several years /b over its omission from the Bible b until Joshua came and I added /b the i yod /i b to his /b name, b as it is stated: “And Moses called Hosea, son of Nun, Joshua [ i Yehoshua /i ]” /b (Numbers 13:16); b the entire portion /b of your transgression, which is fit to be included in the Bible, b all the more so /b it cannot be omitted.,The verse states: b “And I shall be clear from great transgression” /b (Psalms 19:14). David b said before /b God: b Master of the Universe, pardon me for that entire sin. /b God b said /b to him: b Your son Solomon is already destined to say with his wisdom: “Can a man take fire in his lap and his garments not be burned? Can one walk on hot coals and his feet not be scorched? So too one who lies with his neighbor’s wife; anyone who touches her shall not go unpunished” /b (Proverbs 6:27–29). David b said to Him: Will that man, /b David, b be expelled /b for b that entire /b transgression, with no remedy? God b said to /b David: b Accept upon yourself afflictions, /b and that will atone for your sins. b He accepted /b afflictions b upon himself. /b , b Rav Yehuda says /b that b Rav says: /b For b six months David was afflicted with leprosy and the Divine Presence abandoned him and /b the members of b the Sanhedrin dissociated /b themselves b from him. He was afflicted with leprosy, as it is stated: “Purge me with hyssop and I shall be clean; wash me, and I shall be whiter than snow” /b (Psalms 51:9), indicating that he required purification like a leper. b The Divine Presence abandoned him, as it is stated: “Restore me to joy of Your salvation; and uphold me with a willing spirit” /b (Psalms 51:14). b And /b the members of b the Sanhedrin dissociated /b themselves b from him, as it is stated: “Let those who fear You turn to me, /b and those who have known Your testimonies” (Psalms 119:79). b From where do we /b derive that this lasted for b six months? /b It is derived b as it is written: “And the days that David reigned over Israel were forty years; /b
71. Origen, On First Principles, 2.6 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •pre-emotions, in scriptural exegesis Found in books: Graver (2007), Stoicism and Emotion, 239
72. Origen, Commentary On Matthew, None (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Graver (2007), Stoicism and Emotion, 239
73. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 106
6b. הנודר עד הגשמים משירדו גשמים עד שתרד רביעה שניה,רב זביד אמר לזיתים דתנן מאימתי כל אדם מותרין בלקט בשכחה ובפאה משילכו הנמושות בפרט ובעוללות משילכו עניים בכרם ויבואו בזיתים משתרד רביעה שניה,מאי נמושות אמר ר' יוחנן סבי דאזלי אתיגרא ר"ל אמר לקוטי בתר לקוטי,רב פפא אמר כדי להלך בשבילי הרשות דאמר מר מהלכין כל אדם בשבילי הרשות עד שתרד רביעה שניה,רב נחמן בר יצחק אמר לבער פירות שביעית דתנן עד מתי נהנין ושורפין בתבן ובקש של שביעית עד שתרד רביעה שניה,מאי טעמא דכתיב (ויקרא כה, ז) ולבהמתך ולחיה אשר בארצך כל זמן שחיה אוכלת בשדה האכל לבהמתך בבית כלה לחיה מן השדה כלה לבהמתך מן הבית,אמר רבי אבהו מאי לשון רביעה דבר שרובע את הקרקע כדרב יהודה דאמר רב יהודה מיטרא בעלה דארעא הוא שנאמר (ישעיהו נה, י) כי כאשר ירד הגשם והשלג מן השמים ושמה לא ישוב כי אם הרוה את הארץ והולידה והצמיחה,ואמר רבי אבהו רביעה ראשונה כדי שתרד בקרקע טפח שניה כדי לגוף בה פי חבית אמר רב חסדא גשמים שירדו כדי לגוף בהן פי חבית אין בהן משום ועצר,ואמר רב חסדא גשמים שירדו קודם ועצר אין בהן משום ועצר,אמר אביי לא אמרן אלא קודם ועצר דאורתא אבל קודם ועצר דצפרא יש בהן משום ועצר דאמר רב יהודה בר יצחק הני ענני דצפרא לית בהו מששא דכתיב (הושע ו, ד) מה אעשה לך אפרים מה אעשה לך יהודה וחסדכם כענן בקר וגו',א"ל רב פפא לאביי והא אמרי אינשי במפתח בבי מיטרא בר חמרא מוך שקך וגני לא קשיא הא דקטיר בעיבא הא דקטיר בענני,אמר רב יהודה טבא לשתא דטבת ארמלתא איכא דאמרי דלא ביירי תרביצי ואיכא דאמרי דלא שקיל שודפנא איני והאמר רב חסדא טבא לשתא דטבת מנוולתא לא קשיא הא דאתא מיטרא מעיקרא הא דלא אתא מיטרא מעיקרא,ואמר רב חסדא גשמים שירדו על מקצת מדינה ועל מקצת מדינה לא ירדו אין בהן משום ועצר איני והכתיב (עמוס ד, ז) וגם אנכי מנעתי מכם את הגשם בעוד שלשה חדשים לקציר והמטרתי על עיר אחת ועל עיר אחת לא אמטיר חלקה אחת תמטר וגו' ואמר רב יהודה אמר רב שתיהן לקללה,לא קשיא הא דאתא טובא הא דאתא כדמבעי ליה אמר רב אשי דיקא נמי דכתיב תמטר תהא מקום מטר ש"מ,א"ר אבהו מאימתי מברכין על הגשמים משיצא חתן לקראת כלה,מאי מברך אמר רב יהודה אמר רב מודים אנחנו לך ה' אלהינו על כל טפה וטפה שהורדת לנו ור' יוחנן מסיים בה הכי אילו פינו מלא שירה כים ולשוננו רנה כהמון גליו כו' עד אל יעזבונו רחמיך ה' אלהינו ולא עזבונו ברוך רוב ההודאות,רוב ההודאות ולא כל ההודאות אמר רבא אימא אל ההודאות אמר רב פפא הלכך 6b. In the case of b one who vows /b to prohibit from himself a type of benefit b until the rains, /b the vow is in effect b from when the rains /b begin to b fall until the second rainfall, /b as this is considered the time of the rains., b Rav Zevid said: /b The time of the second rainfall is also significant with regard to a i halakha /i that deals b with olives, as we learned /b in a mishna: b From when is any person permitted to /b collect b gleanings, forgotten sheaves, and i pe’a /i , /b produce of the corners of a field, which may normally be taken only by the poor? Any individual is permitted to collect them only b from when the searchers [ i namoshot /i ], /b the last of the poor to arrive, b have left /b the field. From when may anyone collect yield of the vineyard in the case b of /b the b single grapes and small, incompletely formed clusters of grapes, /b likewise reserved for the poor? b From when the poor have left the vineyard and come /b back after the second time, an indication that they have collected all that they wish. From when may anyone collect yield of the trees in the case b of /b forgotten b olives? From when the second rainfall falls. /b ,Incidentally, the Gemara asks: b What is /b the meaning of the term for searchers, b i namoshot /i ? Rabbi Yoḥa said: /b It is referring to b elders who walk with a staff [ i atigra /i ]. /b Since they walk very slowly, they certainly see everything they wish to collect. b Reish Lakish said: /b It is referring to the b gleaners /b who come b after /b all the b gleaners, /b i.e., who arrive after two rounds of the poor have passed through the field., b Rav Pappa said /b that the time of the second rainfall is significant b so that /b one can know until when it is permitted b to walk on the permitted paths /b in fields. One may utilize certain paths on private property, provided no damage is caused to the field. b As the Master said: Anyone /b may b walk on the permitted paths until the second rainfall falls. /b One who walks on them at a later point in time is likely to trample the plowed field and damage its crops., b Rav Naḥman bar Yitzḥak said /b that the time of the second rainfall is significant for determining when b to remove the produce of the Sabbatical Year /b from one’s possession. b As we learned /b in a mishna: b Until when may one derive benefit and burn /b the b straw and /b the b hay of the Sabbatical Year? Until the second rainfall falls. /b ,The Gemara asks: b What is the reason /b that one must remove the produce of the Sabbatical Year from one’s possession? The Gemara answers: b As it is written /b with regard to the Sabbatical Year: b “And for your cattle and for the beasts in your land /b all its increase shall be for food” (Leviticus 25:7). This verse indicates that b as long as a beast, /b i.e., a non-domesticated animal, is able to find and b eat /b produce b in the field, you /b may b feed your cattle, /b your domesticated animals, from that type of food b in the house. /b However, when a given type of produce b has ceased /b to be available b to the beast in the field, cease /b providing it to b your cattle in the house. /b After the time of the second rainfall there is no longer any straw or hay in the fields.,§ The Gemara returns to the subject of rain. b Rabbi Abbahu said: What is /b the meaning of the b term /b for rainfall, b i revia /i ? /b It is referring to b a matter that penetrates [ i rove’a /i ], /b i.e., which causes b the earth /b to bear fruit. This is b in accordance with /b the opinion of b Rav Yehuda, as Rav Yehuda said: Rain is the husband of the earth, as it is stated: “For as the rain comes down and the snow from heaven, and returns not there, except it waters the earth, and makes it give birth and sprout” /b (Isaiah 55:10). This verse indicates that rain fructifies the earth in the manner of a husband and wife., b And Rabbi Abbahu /b further b said: /b For rainfall to be considered the b first rainfall /b it must be b sufficient to enter the ground /b and saturate it to a depth of one b handbreadth. /b The b second /b rainfall must be b sufficient /b that the soil is moistened enough b to seal the opening of a barrel with its /b mud. b Rav Ḥisda said: Rains which fall /b and create b sufficient /b mud b to seal the opening of a barrel with them /b means that the year b does not constitute /b a fulfillment of the verse: b “And He will close up /b the heavens and there will be no rain” (Deuteronomy 11:17)., b And Rav Ḥisda said: Rain that falls /b early in the day, b prior to /b the recitation of i Shema /i , which includes the verse: b “And He will close up /b the heavens,” is enough to ensure that the hour b does not constitute /b a fulfillment of the verse: b “And He will close up /b the heavens,” even if no more rain falls at that time., b Abaye said: We said /b this b only /b if the rain fell during the day, b prior to /b the recitation of b “and He will close up” of the evening /b i Shema /i . b However, /b if a small amount of rain falls b prior to /b the recitation of b “and He will close up” of the morning /b i Shema /i , b this /b rain could still b constitute /b an expression of b “and He will close up.” As Rav Yehuda bar Yitzḥak said: These morning clouds have no substance; /b they generally yield minimal or no rain. b As it is written: “What can I do for you, Ephraim, what can I do for you, Judah, for your goodness is like a morning cloud” /b (Hosea 6:4). This verse indicates that morning clouds contain little benefit., b Rav Pappa said to Abaye: But people say /b the well-known maxim: b When the gates, /b i.e., doors, b are opened /b in the morning and b there is rain, donkey-driver, fold your sack /b and go to b sleep, /b as it is certain to rain all day, which will render the work of donkey-drivers infeasible. This shows that morning clouds are a sign that it will rain all day. The Gemara answers: This is b not difficult. This /b statement of Rav Pappa is referring to b when /b the sky is b overcast with heavy clouds, /b from which rain will fall all day, whereas b that /b statement of Rav Ḥisda is referring to a morning b when /b the sky is b overcast with light clouds /b which will not bring substantial rain.,§ b Rav Yehuda said: /b It is b good for the year when /b the month of b Tevet is a widower, /b i.e., when it features no rainfall. The Gemara explains: b Some say /b that this is so b that the gardens [ i tarbitzei /i ] /b should b not be desolate, /b as too much rain damages vegetables. b And some say: /b The reason is b that it /b should b not suffer blight /b caused by excessive rain. The Gemara asks: b Is that so? But didn’t Rav Ḥisda say: /b It is b good for the year when /b the month of b Tevet is disgusting, /b i.e., muddy from rain. The Gemara answers: This is b not difficult. This /b statement of Rav Yehuda is referring to a year b when it rained initially, /b i.e., before Tevet, in which case rain during Tevet is not beneficial. b That /b statement of Rav Ḥisda is referring to a year b when it did not rain initially, /b before Tevet, and therefore rain during Tevet is beneficial., b And Rav Ḥisda /b also b said: Rain that fell on /b one b part of a country and did not fall on another part of /b the b country does not constitute /b a fulfillment of the verse: b “And He will close up /b the heavens.” The Gemara raises an objection: b Is that so? But isn’t it written: “And I have also withheld the rain from you, when there were yet three months to the harvest; and I would cause it to rain upon one city, and caused it not to rain upon another city; one piece was rained upon, /b and the piece upon which it did not rain withered” (Amos 4:7). b And Rav Yehuda said /b that b Rav said: Both /b the area that receives rain and the area that does not receive rain b are cursed. /b This statement indicates that rain that falls on only part of a country is a curse.,The Gemara answers: This is b not difficult. This, /b Rav Yehuda’s statement, is referring to a case b when excessive /b rain b falls /b in one part of the country and causes damage; whereas b that, /b Rav Ḥisda’s statement, is referring to a situation b when the requisite amount /b of rain falls in one part of the country. In this case, it is not a sign of a curse, but is a blessing for that particular part of the country. b Rav Ashi said: /b The language b is also precise /b in the verse in Amos that deals with excessive rain in one place, b as it is written: “Was rained upon,” /b which indicates that b it shall be a place of rain, /b i.e., an area filled with rain and water. The Gemara concludes: Indeed, b learn from it /b that this is the correct interpretation., b Rabbi Abbahu said: From when does one recite a blessing over rain? From when the groom goes out to meet the bride, /b that is, when there are puddles of water on the ground such that the water below, represented as the bride in this metaphor, is splashed from above by the raindrops, represented as the groom.,The Gemara asks: b What blessing /b does one recite over rain? b Rav Yehuda said /b that b Rav said: We thank you, O Lord our God, for each and every drop that You have made fall for us. And Rabbi Yoḥa concludes /b the blessing b as follows: If our mouth were as full of song as the sea, and our tongue with singing like the multitude of its waves, /b etc. And one continues with the formula of the i nishmat /i prayer recited on Shabbat morning, b until: May Your mercy not forsake us, O Lord our God, and You have not forsaken us. Blessed /b are You, O Lord, to Whom b abundant thanksgivings /b are offered.,The Gemara asks: Why does the blessing specify b abundant thanksgivings and not all thanksgivings? Rava said: /b Emend the formula of the blessing and b say: God of thanksgivings. Rav Pappa said: Therefore, /b as there are differences of opinion on this,
74. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •nan Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 17
75. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •nan Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 17
20a. והכי קאמר מחצלת הקנים גדולה עשאה לשכיבה מקבלת טומאה ואין מסככין בה טעמא דעשאה לשכיבה הא סתמא נעשה כמי שעשאה לסיכוך מסככין בה (קטנה עשאה לסיכוך מסככין בה טעמא דעשאה לסיכוך הא סתמא נעשה כמי שעשאה לשכיבה ואין מסככין בה) ואתא ר' אליעזר למימר אחת קטנה ואחת גדולה סתמא כשרה לסיכוך,אמר ליה אביי אי הכי ר' אליעזר אומר אחת קטנה ואחת גדולה אחת גדולה ואחת קטנה מיבעי ליה,ועוד כי פליגי בגדולה הוא דפליגי ורבי אליעזר לחומרא דתניא מחצלת הקנים בגדולה מסככין בה ר' אליעזר אומר אם אינה מקבלת טומאה מסככין בה,אלא אמר רב פפא בקטנה כולי עלמא לא פליגי דסתמא לשכיבה כי פליגי בגדולה ת"ק סבר סתם גדולה לסיכוך ורבי אליעזר סבר סתם גדולה נמי לשכיבה,ומאי עשאה לשכיבה דקאמר הכי קאמר סתם עשייתה נמי לשכיבה עד דעביד לסיכוך,ת"ר מחצלת של שיפה ושל גמי גדולה מסככין בה קטנה אין מסככין בה של קנים ושל חילת גדולה מסככין בה ארוגה אין מסככין בה,רבי ישמעאל בר' יוסי אומר משום אביו אחת זו ואחת זו מסככין בה וכן היה רבי דוסא אומר כדבריו,תנן התם כל החוצלות מטמאין טמא מת דברי ר' דוסא וחכמים אומרים מדרס,מדרס אין טמא מת לא והא אנן תנן כל המטמא מדרס מטמא טמא מת אימא אף מדרס,מאי חוצלות אמר רב אבדימי בר המדורי מרזובלי מאי מרזובלי אמר ר' אבא מזבלי ר' שמעון בן לקיש אומר מחצלות ממש,ואזדא ריש לקיש לטעמיה דאמר ריש לקיש הריני כפרת רבי חייא ובניו שבתחלה כשנשתכחה תורה מישראל עלה עזרא מבבל ויסדה חזרה ונשתכחה עלה הלל הבבלי ויסדה חזרה ונשתכחה עלו רבי חייא ובניו ויסדוה וכן אמר רבי חייא ובניו לא נחלקו רבי דוסא וחכמים על מחצלות של אושא 20a. b And this is what /b the mishna b is saying: /b With regard to b a large mat of reeds, /b if b one produced it for /b the purpose of b lying /b upon it, b it is susceptible to ritual impurity, and one /b may b not roof /b a i sukka /i b with it. /b The b reason /b is that b one produced it /b specifically b for /b the purpose of b lying /b upon it; however, by inference, a mat that one produced b without designation becomes as /b a mat b produced for roofing, /b and one may b roof /b a i sukka /i b with it. /b With regard to b a small mat of reeds, /b if b one produced it for roofing, one /b may b roof /b a i sukka /i b with it. /b The b reason /b is that b one produced it /b specifically b for roofing; /b however, by inference, a mat that one produced b without designation becomes as /b a mat b produced for /b the purpose of b lying /b upon it, b and /b one may b not roof /b a i sukka /i b with it. And Rabbi Eliezer comes to say /b that b both a small /b mat b and a large /b one produced b without designation /b are b fit /b for roofing., b Abaye said to him: If so, /b if their dispute is only with regard to a small mat, then instead of saying: b Rabbi Eliezer says: Both a small /b mat b and a large /b mat, the mishna b needed /b to say: b Both a large /b mat b and a small /b mat. In a phrase with the format: Both this and that, one typically mentions the more obvious item first. Why then, does Rabbi Eliezer mention the small mat first, if it is with regard to the small mat that they disagree?, b And furthermore, /b there is proof that b when they disagree, /b it b is with regard to a large /b mat, b and Rabbi Eliezer’s /b opinion is b a stringency /b and not a leniency, b as it is taught /b in a i baraita /i : In the case of b a reed mat, with a large /b mat b one /b may b roof /b a i sukka /i . b Rabbi Eliezer says: If it is not susceptible to ritual impurity, one /b may b roof /b his i sukka /i b with it. /b Apparently, Rabbi Eliezer holds that without designation, one may not roof his i sukka /i with a large mat., b Rather, Rav Pappa said: /b Rava’s proposed resolution is rejected. Rather, b with regard to a small /b mat, b everyone agrees that /b if it was produced b without designation, /b presumably it is b for /b the purpose of b lying /b upon it. b When they disagree, is with regard to a large /b mat: b The first i tanna /i holds /b that b a large /b mat produced b without designation /b is presumably b for roofing, and Rabbi Eliezer holds /b that b a large /b mat produced b without designation /b is b also /b presumably b for /b the purpose of b lying /b upon it., b What, /b then, is the meaning of: If b one produced it for /b the purpose of b lying /b upon it, b that /b Rabbi Eliezer b states? This is what /b he b is saying: Making mats without designation is also for /b the purpose of b lying /b upon it, b until one makes /b it specifically b for roofing. /b ,§ b The Sages taught /b in the i Tosefta /i : In the case of b a mat [ i maḥatzelet /i ] /b woven b of papyrus or bulrushes, /b if it is b a large /b mat, b one /b may b roof /b a i sukka /i b with it, /b as it is not typically produced for the purpose of lying upon it. If it is b a small /b mat, b one /b may b not roof /b a i sukka /i b with it, /b as it is typically produced for the purpose of lying upon it. However, with regard to a mat produced b of /b ordinary b reeds or reeds /b specifically used b for plaiting, /b if the mat is plaited with b a large, /b coarse weave, b one /b may b roof /b a i sukka /i b with it, /b as it was certainly not produced for the purpose of lying upon it. If it is b woven /b with a small, fine weave, b one /b may b not roof /b the i sukka /i b with it, /b as typically mats of this sort are woven only for the purpose of lying upon them., b Rabbi Yishmael, son of Rabbi Yosei, said in the name of his father: Both with this /b plaited mat b and with that /b woven mat, b one /b may b roof /b a i sukka /i , as without specific designation otherwise they are not produced for the purpose of lying upon them, and therefore they are ritually pure. b And likewise, Rabbi Dosa would say in accordance with his statement. /b , b We learned /b in a mishna b there: All /b types of b i ḥotzalot /i can become ritually impure /b with b impurity /b imparted by b a corpse. /b Since their legal status is that of a vessel, they become a primary source of ritual impurity. This is b the statement of Rabbi Dosa. And the Rabbis say: /b They become impure with the impurity imparted by b treading. /b If a i zav /i lies or sits on one of the i ḥotzalot /i , they become a primary source of ritual impurity, like a chair or bed of a i zav /i .,The Gemara asks: Impurity imparted by b treading, yes; impurity /b imparted by b a corpse, no? But didn’t we learn /b in a mishna: b Any item that becomes ritually impure /b with impurity imparted b by treading /b also b becomes ritually impure /b with other types of impurity, including impurity b imparted by a corpse, /b although the reverse is not necessarily so. The opinion of the Rabbis is difficult. The Gemara explains: Emend the mishna and b say: /b They become ritually impure b even /b with the impurity imparted by b treading. /b These mats are not merely nondescript vessels, which become primary sources of ritual impurity through exposure to a corpse, they are vessels designated for sitting and lying upon them, and therefore they also become primary sources of ritual impurity if a i zav /i sits or lies upon them.,The Gemara asks about the term used in the mishna: b What /b is the meaning of b i ḥotzalot /i ? Rav Avdimi bar Hamduri said: /b They are b i marzovelei /i . /b The Gemara is unfamiliar with the term and asks: b What /b is the meaning of b i marzovelei /i ? Rabbi Abba said: /b They are called b i mezablei /i /b in Babylonia. They are leather sacks used by shepherds to feed their animals. Shepherds place them under their heads when lying down. b Rabbi Shimon ben Lakish says: /b i Ḥotzalot /i are a different term for b actual mats. /b ,The Gemara notes: b And Reish Lakish follows his /b line of b reasoning /b stated elsewhere, b as Reish Lakish said: I am the atonement for Rabbi Ḥiyya and his sons, as initially, when /b some of the b Torah /b laws were b forgotten from /b the b Jewish people /b in Eretz Yisrael, b Ezra ascended from Babylonia and reestablished /b the forgotten laws. Parts of the Torah were b again forgotten /b in Eretz Yisrael, and b Hillel the Babylonian ascended and reestablished /b the forgotten sections. When parts of the Torah were b again forgotten /b in Eretz Yisrael, b Rabbi Ḥiyya and his sons ascended and reestablished /b the forgotten sections. This expression of deference toward Rabbi Ḥiyya introduces the i halakha /i that Reish Lakish is citing in his name. b And so said Rabbi Ḥiyya and his sons: Rabbi Dosa and the Rabbis did not disagree concerning the /b soft b mats of Usha, /b
76. Anon., Exodus Rabbah, 15.22 (4th cent. CE - 9th cent. CE)  Tagged with subjects: •exegesis,, scriptural correlation Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 202
15.22. דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, הֲדָא הוּא דִכְתִיב (תהלים קד, יט): עָשָׂה יָרֵחַ לְמוֹעֲדִים שֶׁמֶשׁ יָדַע מְבוֹאוֹ, הַרְבֵּה מַעֲשִׂים כָּתַב משֶׁה בַּתּוֹרָה סְתוּמִים עָמַד דָּוִד וּפֵרְשָׁם, אָנוּ מוֹצְאִין מִמַּעֲשֵׂה בְרֵאשִׁית מִשֶּׁבָּרָא שָׁמַיִם וָאָרֶץ בָּרָא הָאוֹר, שֶׁנֶּאֱמַר (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹהִים, וְאַחַר כָּךְ (בראשית א ג): וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר. וְדָוִד פֵּרְשׁוֹ מֵאַחַר שֶׁבָּרָא אוֹר בָּרָא שָׁמָיִם, שֶׁנֶּאֱמַר (תהלים קד, ב): עֹטֶה אוֹר כַּשַֹּׂלְמָה, וְהָדַר (תהלים קד, ב): נוֹטֶה שָׁמַיִם כַּיְרִיעָה, הֲרֵי לָמַדְנוּ מִשֶּׁבָּרָא אוֹר בָּרָא שָׁמָיִם. שְׁלשָׁה בְּרִיּוֹת קָדְמוּ אֶת הָעוֹלָם, הַמַּיִם וְהָרוּחַ וְהָאֵשׁ. הַמַּיִם הָרוּ וְיָלְדוּ אֲפֵלָה, הָאֵשׁ הָרָה וְיָלְדָה אוֹר, הָרוּחַ הָרָה וְיָלְדָה חָכְמָה, וּבְשֵׁשׁ בְּרִיּוֹת אֵלּוּ הָעוֹלָם מִתְנַהֵג, בָּרוּחַ, בַּחָכְמָה, וּבָאֵשׁ, וּבָאוֹר, וּבַחשֶׁךְ, וּבַמָּיִם. לְפִיכָךְ דָּוִד אָמַר (תהלים קד, א): בָּרְכִי נַפְשִׁי אֶת ה' ה' אֱלֹהַי גָּדַלְתָּ מְאֹד, אָדָם רוֹאֶה עַמּוּד נָאֶה אוֹמֵר בָּרוּךְ הַמַּחְצָב שֶׁנֶּחְצַב מִמֶּנּוּ. נָאֶה הָעוֹלָם, בָּרוּךְ הַמָּקוֹם שֶׁחֲצָבוֹ וּבְרָאוֹ בְּדָבָר, אַשְׁרֶיךָ הָעוֹלָם שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מָלַךְ [המליך] בָּךְ. בָּשָׂר וָדָם צָר אִיקוּנִין שֶׁלּוֹ עַל הַטַּבְלָא שֶׁל עֵץ, הַטַּבְלָא גְדוֹלָה מִצּוּרָתוֹ, הָאֱלֹהִים יְהִי שְׁמוֹ מְבֹרָךְ הוּא גָדוֹל וְאִיקוֹנִין שֶׁלּוֹ גְּדוֹלָה. הָעוֹלָם קָטָן וְהוּא גָּדוֹל מִן הָעוֹלָם, שֶׁנֶּאֱמַר (ישעיה כו, ד): כִּי בְּיָהּ ה' צוּר עוֹלָמִים, מַה תַּלְמוּד לוֹמַר צוּר עוֹלָמִים, שְׁנֵי עוֹלָמִים עָלָיו אֵינָן חֲשׁוּבִין כְּלוּם, לְכָךְ נֶאֱמַר: ה' אֱלֹהַי גָּדַלְתָּ מְאֹד, מִשֶּׁעָטַף אֶת הָאוֹר חָזַר וּבָרָא אֶת הָעוֹלָם, שֶׁנֶּאֱמַר (תהלים קד, ב): עֹטֶה אוֹר כַּשַֹּׂלְמָה וגו'. בָּשָׂר וָדָם מִשֶּׁבּוֹנֶה אֶת הַבַּיִת הוּא בּוֹנֶה אֶת הָעֲלִיָּה, הָאֱלֹהִים אֵינוֹ כֵן, מִשֶּׁמָּתַח מַעֲזִיבָה בָּנָה עֲלִיָּה, וּמִשֶּׁבָּנָה עֲלִיָּה הֶעֱמִיד אוֹתָן עַל אֲוִיר הָעוֹלָם עַל בְּלִימָה, וְאַחַר כָּךְ הִתְקִין מַרְכְּבוֹתָיו עֲנָנִים, וְאַחַר כָּךְ הָאִסְטִיס שֶׁלּוֹ עַל סְעָרָה. וּמִי מוֹדִיעֲךָ כָּל הַדְּבָרִים הָאֵלּוּ, דָּוִד, שֶׁהוּא פֵּרַשׁ מַעֲשֵׂה אֱלֹהִים, לְהוֹדִיעַ לְבָאֵי עוֹלָם גְּבוּרָתוֹ, שֶׁנֶּאֱמַר (תהלים קד, ג): הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו הַשָֹּׂם עָבִים רְכוּבוֹ, לֹא בִנְחשֶׁת וְלֹא בְבַרְזֶל אֶלָּא בִּגְזוּזְטְרָאוֹת שֶׁל מָיִם, וְאַחַר כָּךְ בָּנָה אֶת הָעֲלִיּוֹת, לֹא בְאֶבֶן וְלֹא בְגָזִית אֶלָּא רְכָסִים שֶׁל מָיִם, שֶׁנֶּאֱמַר: הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו. בָּשָׂר וָדָם עוֹשֶׂה סַרְגְּלָא שֶׁלּוֹ חֲזָקָה שֶׁתִּשָֹּׂא כָּל מַשָֹּׂאוֹ, וְעוֹשֶׂה אוֹתָהּ בְּבַרְזֶל בִּנְחשֶׁת וּבְכֶסֶף וּבְזָהָב, וְהָאֱלֹהִים יְהִי שְׁמוֹ מְבֹרָךְ הֶעָנָן אֵין בּוֹ מַמָּשׁ וְעוֹשֶׂה סַרְגְּלִין שֶׁלּוֹ עָבִים, שֶׁנֶּאֱמַר: הַשָֹּׂם עָבִים רְכוּבוֹ. בָּשָׂר וָדָם אִם הָיָה לְפָנָיו דֶּרֶךְ שֶׁל שְׁקִיעָה מְהַלֵּךְ הוּא עַל אֲבָנִים שֶׁהֵם קָשִׁים, וְהָאֱלֹהִים אֵינוֹ כֵן אֶלָּא עוֹזֵב אֶת הֶעָנָן הַנִּרְאֶה וּמְהַלֵּךְ עַל הָרוּחַ שֶׁאֵינוֹ נִרְאֶה, שֶׁנֶּאֱמַר (תהלים קד, ג): הַמְהַלֵּךְ עַל כַּנְפֵי רוּחַ. בָּשָׂר וָדָם מַכְתִּיב לוֹ סִטְרַטְיוֹטִין גִּבּוֹרִים בְּרִיאִים כְּדֵי לִלְבּוֹשׁ קַסְדָּא וְשִׁרְיוֹן וּכְלֵי זַיִן, וְהַקָּדוֹשׁ בָּרוּךְ הוּא הִכְתִּיב סִטְרַטְיוֹטִין שֶׁלּוֹ שֶׁאֵינָן נִרְאִין, שֶׁנֶּאֱמַר (תהלים קד, ד): עֹשֶׂה מַלְאָכָיו רוּחוֹת, הָרוּחַ יוֹצֵא וְהַבָּרָק אַחֲרָיו, שֶׁנֶּאֱמַר (תהלים קד, ד): מְשָׁרְתָיו אֵשׁ לוֹהֵט. מִשֶּׁבָּרָא רָקִיעַ בָּרָא מַלְאָכִים בַּיּוֹם הַשֵּׁנִי, וּבוֹ בַיּוֹם בָּרָא גֵּיהִנֹּם, שֶׁאֵין כָּתוּב בּוֹ כִּי טוֹב, כְּגוֹן בָּשָׂר וָדָם שֶׁהוּא קוֹנֶה עֲבָדִים וְאוֹמֵר עֲשׂוּ אַסְפַּתִּין, אָמְרוּ לוֹ לָמָּה כָּךְ, אָמַר לָהֶם שֶׁאִם יִמְרְדוּ יִשְׁמְעוּ אַסְפִּיקוּלָא, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹרֵא אֲנִי גֵּיהִנֹּם שֶׁאֵין כָּתוּב בּוֹ כִּי טוֹב, שֶׁאִם יֶחֶטְאוּ בְּנֵי אָדָם יוֹרְדִין לְתוֹכוֹ. וּמִנַּיִן שֶׁנִּבְרֵאת גֵּיהִנֹּם בַּיּוֹם הַשֵּׁנִי, שֶׁכֵּן הַנָּבִיא מְפָרֵשׁ (ישעיה ל, לג): כִּי עָרוּךְ מֵאֶתְמוּל תָּפְתֶּה, מִן הַיּוֹם שֶׁאָדָם יָכוֹל לוֹמַר אֶתְמוֹל, וְאֵימָתַי אָדָם יָכוֹל לוֹמַר אֶתְמוֹל, בַּיּוֹם הַשֵּׁנִי, שֶׁיּוֹם אֶחָד בַּשַּׁבָּת לְפָנָיו. וְאַחַר כָּךְ בָּרָא יַבָּשָׁה בַּשְּׁלִישִׁי בַּשַּׁבָּת, שֶׁנֶּאֱמַר (תהלים קד, ה): יָסַד אֶרֶץ עַל מְכוֹנֶיהָ, וְאוֹתָהּ שָׁעָה אֶחָד עָרוּם וְאֶחָד לָבוּשׁ, כְּגוֹן בָּשָׂר וָדָם שֶׁיֵּשׁ לוֹ שְׁנֵי עֲבָדִים, הִפְשִׁיט כְּסוּתוֹ שֶׁל אֶחָד וְהִלְבִּישָׁהּ לַחֲבֵרוֹ, כָּךְ אָמַר הָאֱלֹהִים (בראשית א, ט): יִקָּווּ הַמַּיִם, גִּלָּה אֶת הָאָרֶץ וְכִסָּה אֶת הַתְּהוֹם. וְכֵן דָּוִד אוֹמֵר (תהלים קד, ו): תְּהוֹם כַּלְּבוּשׁ כִּסִּיתוֹ, (תהלים קד, ז): מִן גַּעֲרָתְךָ יְנוּסוּן, כְּגוֹן בָּשָׂר וָדָם שֶׁרָאָה גִתּוֹ מְלֵאָה עֲנָבִים וְהַכֶּרֶם לִבְצֹר, אָמְרוּ לוֹ וְהֵיכָן אַתָּה נוֹתֵן שְׁאָר עֲנָבִים, בִּשְׁבִיל שֶׁהַגַּת קְטַנָּה, אָמַר לָהֶם אֲנִי עוֹשֶׂה גַת שֶׁתִּטֹּל לְכָל הָעֲנָבִים שֶׁבַּכֶּרֶם, מֶה עָשָׂה רָפַשׁ הָעֲנָבִים וּבָעַט רִאשׁוֹן רִאשׁוֹן וְאַחַר כָּךְ הֵבִיא אֶת הָעֲנָבִים שֶׁבַּכֶּרֶם וְהֶחֱזִיק הַגַּת כָּל הָעֲנָבִים, כָּךְ הָיָה כָּל הָעוֹלָם מָלֵא מַיִם בְּמַיִם וְהָאָרֶץ שְׁקוּעָה בַּמַּיִם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית א, ט): וְתֵרָאֶה הַיַּבָּשָׁה, אָמְרוּ הַמַּיִם הֲרֵי הָעוֹלָם אָנוּ מְלֵאִים וְעַד עַכְשָׁו צַר לָנוּ לְהֵיכָן אָנוּ הוֹלְכִין, יְהִי שְׁמוֹ מְבֹרָךְ בָּעַט בָּאוֹקְיָנוֹס וַהֲרָגוֹ, שֶׁנֶּאֱמַר (איוב כו, יב): בְּכֹחוֹ רָגַע הַיָּם וּבִתְבוּנָתוֹ מָחַץ רָהַב, וְאֵין מָחַץ אֶלָּא לְשׁוֹן הֲרִיגָה, שֶׁנֶּאֱמַר (שופטים ה, כו): וּמָחֲצָה וְחָלְפָה רַקָּתוֹ. כְּשֶׁהָרַג אוֹתָן יֵשׁ אוֹמְרִים שֶׁהֵן בּוֹכִין עַד הַיּוֹם הַזֶּה, שֶׁנֶּאֱמַר (איוב לח, טז): הֲבָאתָ עַד נִבְכֵי יָם. וְלָמָּה הָרַג אוֹתָן, שֶׁהַבַּיִת שֶׁהוּא מַחֲזִיק מֵאָה חַיִּים מַחֲזִיק אֶלֶף מֵתִים, לְכָךְ נִקְרָא אוֹקְיָנוֹס יַם הַמָּוֶת, וְעָתִיד אֱלֹהִים לְרַפֹּאתוֹ, שֶׁנֶּאֱמַר (יחזקאל מז, ח): אֶל הַיָּמָּה הַמּוּצָאִים וְנִרְפְּאוּ הַמָּיִם. כֵּיוָן שֶׁרָאוּ שְׁאָר הַמַּיִם שֶׁבָּעַט בְּאוֹקְיָנוֹס, לְקוֹל צַעֲקָתוֹ בָּרְחוּ חַבְרֵיהֶן, כְּמוֹ חַמָּר בָּשָׂר וָדָם שֶׁהוּא הוֹלֵךְ וְהָיוּ לְפָנָיו שְׁנֵי עֲבָדִים, אוֹתָן הָרִאשׁוֹנִים רָצִין וּבוֹרְחִין, כָּךְ הָיוּ שְׁאָר הַמַּיִם שֶׁבָּעוֹלָם בּוֹרְחִים מִקּוֹל צַעֲקָתוֹ שֶׁל אוֹקְיָנוֹס, שֶׁנֶּאֱמַר (תהלים קד, ז): מִן גַּעֲרָתְךָ יְנוּסוּן, וְהָיוּ בּוֹרְחִין וְלֹא הָיוּ יוֹדְעִין לְהֵיכָן בּוֹרְחִין, שֶׁנֶּאֱמַר (תהלים קד, ח): יַעֲלוּ הָרִים יֵרְדוּ בְקָעוֹת אֶל מְקוֹם זֶה יָסַדְתָּ לָהֶם, כְּגוֹן עֶבֶד בָּשָׂר וָדָם שֶׁאָמַר לוֹ אֲדוֹנוֹ הַמְתֵּן לִי בַּשּׁוּק, וְלֹא אָמַר לוֹ הֵיכָן יַמְתִּין, הִתְחִיל הָעֶבֶד אוֹמֵר שֶׁמָּא אֵצֶל בַּסִילְקִי אָמַר לִי לְהַמְתִּינוֹ אוֹ שֶׁמָּא אֵצֶל בֵּית הַמֶּרְחָץ אָמַר לִי, אוֹ שֶׁמָּא בְּצַד פִּיטְרוֹן אָמַר לִי, עָלָה מְצָאוֹ סְטָרוֹ מִסְטָר, אָמַר לוֹ עַל שַׁעַר פַּלְטֵרִין שֶׁל אִפַּרְכוֹס שְׁלַחְתִּיךָ, כָּךְ הָיוּ הַמַּיִם חוֹזְרִים כְּשֶׁשָּׁמְעוּ שֶׁאָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית א, ט): יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל מָקוֹם אֶחָד, לֹא לַדָּרוֹם וְלֹא לַצָּפוֹן אָמַר לָהֶם אֶלָּא הָיוּ פוֹזְרִין, יַעֲלוּ הָרִים יֵרְדוּ בְקָעוֹת, סְטָרָן הַקָּדוֹשׁ בָּרוּךְ הוּא מִסְטָר אָמַר לָהֶם לִמְקוֹמוֹ שֶׁל לִוְיָתָן אָמַרְתִּי לָכֶם לֵילֵךְ. מִנַּיִן כֵּן, שֶׁנֶּאֱמַר (תהלים קד, ח): אֶל מְקוֹם זֶה יָסַדְתָּ לָהֶם, וְזֶה מְקוֹמוֹ שֶׁל לִוְיָתָן, שֶׁנֶּאֱמַר (תהלים קד כו): לִוְיָתָן זֶה יָצַרְתָּ לְשַׂחֶק בּוֹ, (תהלים קד, ט): גְּבוּל שַׂמְתָּ בַּל יַעֲבֹרוּן, כְּגוֹן בָּשָׂר וָדָם שֶׁהִכְנִיס בְּהֶמְתּוֹ לְדִיר וְנָעַל הַמַּסְגֵּר בְּפָנֶיהָ כְּדֵי שֶׁלֹא תֵצֵא וְתִרְעֶה אֶת הַתְּבוּאָה, כָּךְ נָעַל הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַיָּם בַּחוֹל וְהִשְׁבִּיעוֹ שֶׁלֹא יֵצֵא מִן הַחוֹל, שֶׁנֶּאֱמַר (ירמיה ה, כב): אֲשֶׁר שַׂמְתִּי חוֹל גְּבוּל לַיָּם. (תהלים קד, י): הַמְשַׁלֵּחַ מַעֲיָנִים בַּנְחָלִים, כְּגוֹן בָּשָׂר וָדָם שֶׁיֵּשׁ לוֹ עֲקָלִים שֶׁל זֵיתִים, כָּבַשׁ אֶת הַקּוֹרָה זֶה עַל זֶה, וְהַשֶּׁמֶן יוֹרֵד מִלְמַעְלָה וְהַשֶּׁמֶן יוֹרֵד מִלְּמַטָּה, כָּךְ הָהָר מִכָּאן וְהָהָר מִכָּאן כְּבוּשִׁין עַל הַמַּעְיָנוֹת וְהֵן מַקְטִיעִין וְיוֹצְאִין מִבֵּין הֶהָרִים, לְכָךְ כְּתִיב: הַמְשַׁלֵּחַ מַעֲיָנִים בַּנְּחָלִים. אַחַר כָּךְ מַה דָּוִד אוֹמֵר (תהלים קד, יט): עָשָׂה יָרֵחַ לְמוֹעֲדִים, שְׁלשׁ מֵאוֹת וְשִׁשִּׁים וַחֲמִשָּׁה חַלּוֹנוֹת בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בָּרָקִיעַ, מֵאָה וּשְׁמוֹנִים וּשְׁלשָׁה בַּמִּזְרָח, וּמֵאָה וּשְׁמוֹנִים וּשְׁנַיִם בַּמַּעֲרָב, מֵהֶן בָּרָא לַשֶּׁמֶשׁ וּמֵהֶן בָּרָא לַלְּבָנָה, שֶׁיְהֵא הָעוֹלָם שָׁט אַחֲרָיו וְהוּא מְהַלֵּךְ כֻּלָּן חוּץ מֵאַחַד עָשָׂר חַלּוֹנוֹת שֶׁאֵין הַלְּבָנָה נִכְנֶסֶת לְאֶחָד מֵהֶן, כְּגוֹן אִפַּרְכוֹס וְדֻכָּס, שֶׁהָיוּ נוֹטְלִין דּוֹנָטִיבָא. אִפַּרְכוֹס נוֹטֵל לְפִי כְבוֹדוֹ וְדֻכָּס לְפִי כְבוֹדוֹ. כָּךְ הַשֶּׁמֶשׁ נִקְרָא גָּדוֹל וְהַלְּבָנָה נִקְרֵאת קָטָן, לְכָךְ הַשֶּׁמֶשׁ נִקְרָא גָּדוֹל שֶׁהוּא גָדוֹל עַל הַלְּבָנָה אַחַד עָשָׂר יוֹם, לְכָךְ בָּרָא הַלְּבָנָה בִּשְׁבִיל מוֹעֲדוֹת שֶׁיִּהְיוּ יִשְׂרָאֵל מַרְבִּין וּמְמַעֲטִין כַּלְּבָנָה וְאֵינוֹ רַע לָהּ בַּעֲבוּר תַּקָּנַת הַמּוֹעֲדוֹת, שֶׁכָּל הַשָּׁנָה מוֹנָה לַחַמָּה לִשְׁנֵי עוֹלָם וּלְשָׁנִים שֶׁל בְּנֵי אָדָם, וְהוּא שֶׁיּוֹדֵעַ קִצּוֹ שֶׁל כָּל אָדָם וְאָדָם כַּמָּה שָׁנִים רָאָה הַשֶּׁמֶשׁ וְכָל הֵימְךָ לוֹמַר שֶׁבִּשְׁבִיל אֵלּוּ הַמּוֹעֲדוֹת עָשָׂה אֶת הַלְּבָנָה, עָמַד דָּוִד וּפֵרַשׁ עָשָׂה יָרֵחַ לְמוֹעֲדִים, אָמְרוּ לוֹ לְדָוִד עַד שֶׁאָנוּ בְּמִצְרַיִם נָטַלְנוּ חֹדֶשׁ שֶׁל לְבָנָה, הֲדָא הוּא דִכְתִיב: הַחֹדֶשׁ הַזֶּה לָכֶם.
77. Anon., Midrash Psalms, 4.4, 11.3, 59.5, 78.18, 91.7, 93.3 (4th cent. CE - 9th cent. CE)  Tagged with subjects: •exegesis,, scriptural correlation •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 128, 202, 210, 223, 372, 387
78. Jerome, Commentaria In Epistolam Ad Ephesios, None (5th cent. CE - 5th cent. CE)  Tagged with subjects: •pre-emotions, in scriptural exegesis Found in books: Graver (2007), Stoicism and Emotion, 239
79. Jerome, Letters, 79.9 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •pre-emotions, in scriptural exegesis Found in books: Graver (2007), Stoicism and Emotion, 239
80. Jerome, Commentaria In Matthaeum (Commentaria In Evangelium S. Matthaei), None (5th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Graver (2007), Stoicism and Emotion, 239
81. Jerome, Commentary On Ezekiel, None (5th cent. CE - 5th cent. CE)  Tagged with subjects: •pre-emotions, in scriptural exegesis Found in books: Graver (2007), Stoicism and Emotion, 239
84. Anon., Midrash On Samuel, 23.2  Tagged with subjects: •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 128
86. Origen, Commentary On Ephesians, 19.68-19.75  Tagged with subjects: •pre-emotions, in scriptural exegesis Found in books: Graver (2007), Stoicism and Emotion, 239
87. Anon., Tanhuma, None  Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 342
88. Nt, Matthew, 26.38-26.39  Tagged with subjects: •pre-emotions, in scriptural exegesis Found in books: Graver (2007), Stoicism and Emotion, 106
89. Assyrian, Cta, 4.4.21-4.4.22  Tagged with subjects: •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 113
90. Babylonian Talmud, Avodah Zarah, None  Tagged with subjects: •palestinian rabbis, sages, scriptural exegesis of babylonian rabbis and, distinguished Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 73
4a. בה דכתיב (מלאכי ג, יט) [כי] הנה היום בא בוער כתנור והיו כל זדים וכל עושה רשעה קש ולהט אותם היום הבא אמר ה' צבאות אשר לא יעזוב להם שורש וענף לא שורש בעולם הזה ולא ענף לעולם הבא,צדיקים מתרפאין בה דכתיב (מלאכי ג, כ) וזרחה לכם יראי שמי שמש צדקה ומרפא בכנפיה וגו' ולא עוד אלא שמתעדנין בה שנאמר (מלאכי ג, כ) ויצאתם ופשתם כעגלי מרבק,דבר אחר מה דגים שבים כל הגדול מחבירו בולע את חבירו אף בני אדם אלמלא מוראה של מלכות כל הגדול מחבירו בולע את חבירו והיינו דתנן רבי חנינא סגן הכהנים אומר הוי מתפלל בשלומה של מלכות שאלמלא מוראה של מלכות איש את רעהו חיים בלעו,רב חיננא בר פפא רמי כתיב (איוב לז, כג) שדי לא מצאנוהו שגיא כח וכתיב (תהלים קמז, ה) גדול אדונינו ורב כח וכתיב (שמות טו, ו) ימינך ה' נאדרי בכח לא קשיא כאן בשעת הדין כאן בשעת מלחמה,רבי חמא בר' חנינא רמי כתיב (ישעיהו כז, ד) חימה אין לי וכתיב (נחום א, ב) נוקם ה' ובעל חימה לא קשיא כאן בישראל כאן בעובדי כוכבים רב חיננא בר פפא אמר חימה אין לי שכבר נשבעתי מי יתנני שלא נשבעתי אהיה שמיר ושית וגו',והיינו דאמר רבי אלכסנדרי מאי דכתיב (זכריה יב, ט) והיה ביום ההוא אבקש להשמיד את כל הגוים אבקש ממי אמר הקב"ה אבקש בניגני שלהם אם יש להם זכות אפדם ואם לאו אשמידם,והיינו דאמר רבא מאי דכתיב (איוב ל, כד) אך לא בעי ישלח יד אם בפידו להן שוע אמר להן הקב"ה לישראל כשאני דן את ישראל אין אני דן אותם כעובדי כוכבים דכתיב (יחזקאל כא, לב) עוה עוה עוה אשימנה וגו' אלא אני נפרע מהן כפיד של תרנגולת,דבר אחר אפילו אין ישראל עושין מצוה לפני כי אם מעט כפיד של תרנגולין שמנקרין באשפה אני מצרפן לחשבון גדול [שנאמר אם בפידו] להן שוע [דבר אחר] בשכר שמשוועין לפני אני מושיע אותם,והיינו דאמר ר' אבא מאי דכתיב (הושע ז, יג) ואנכי אפדם והמה דברו עלי כזבים אני אמרתי אפדם בממונם בעוה"ז כדי שיזכו לעולם הבא והמה דברו עלי כזבים,והיינו דאמר רב פפי משמיה דרבא מאי דכתיב (הושע ז, טו) ואני יסרתי חזקתי זרועותם ואלי יחשבו רע אמר הקב"ה אני אמרתי איסרם ביסורין בעולם הזה כדי שיחזקו זרועותם לעוה"ב ואלי יחשבו רע,משתבח להו ר' אבהו למיני ברב ספרא דאדם גדול הוא שבקו ליה מיכסא דתליסר שנין יומא חד אשכחוהו אמרו ליה כתיב (עמוס ג, ב) רק אתכם ידעתי מכל משפחות האדמה על כן אפקוד עליכם את כל עונותיכם מאן דאית ליה סיסיא ברחמיה מסיק ליה אישתיק ולא אמר להו ולא מידי רמו ליה סודרא בצואריה וקא מצערו ליה,אתא רבי אבהו אשכחינהו אמר להו אמאי מצעריתו ליה אמרו ליה ולאו אמרת לן דאדם גדול הוא [ולא ידע למימר לן פירושא דהאי פסוקא] אמר להו אימר דאמרי לכו בתנאי בקראי מי אמרי לכו,אמרו ליה מ"ש אתון דידעיתון אמר להו אנן דשכיחינן גביכון רמינן אנפשין ומעיינן אינהו לא מעייני,אמרו ליה לימא לן את אמר להו אמשול לכם משל למה"ד לאדם שנושה משני בנ"א אחד אוהבו ואחד שונאו אוהבו נפרע ממנו מעט מעט שונאו נפרע ממנו בבת אחת,א"ר אבא בר כהנא מאי דכתיב (בראשית יח, כה) חלילה לך מעשות כדבר הזה להמית צדיק עם רשע אמר אברהם לפני הקב"ה רבש"ע חולין הוא מעשות כדבר הזה להמית צדיק עם רשע,ולא והכתיב (יחזקאל כא, ח) והכרתי ממך צדיק ורשע בצדיק שאינו גמור,אבל בצדיק גמור לא והכתיב (יחזקאל ט, ו) וממקדשי תחלו ותני רב יוסף אל תקרי ממקדשי אלא ממקודשי אלו בני אדם שקיימו את התורה מאל"ף ועד תי"ו התם נמי כיון שהיה בידם למחות ולא מיחו הוו להו כצדיקים שאינן גמורים,רב פפא רמי כתיב (תהלים ז, יב) אל זועם בכל יום וכתיב (נחום א, ו) לפני זעמו מי יעמוד לא קשיא כאן ביחיד כאן בצבור,ת"ר אל זועם בכל יום וכמה זעמו רגע וכמה רגע אחת מחמש ריבוא ושלשת אלפים ושמונה מאות וארבעים ושמנה בשעה זו היא רגע ואין כל בריה יכולה לכוין אותה רגע חוץ מבלעם הרשע דכתיב ביה 4a. b by it, as it is written: “For, behold, the day comes, it burns as a furnace; and all the proud, and all that work wickedness, shall be stubble; and the day that comes shall set them ablaze, said the Lord of hosts, that it shall leave them neither root nor branch” /b (Malachi 3:19). This verse is interpreted as follows: b Neither a root /b shall remain for them b in this world, nor /b will b a branch /b grow for them b in the World-to-Come. /b This teaches that the sun itself will burn and consume the wicked in the future.,And b the righteous will be healed by it, as it is written /b in the next verse: b “But to you that fear My Name shall the sun of righteousness arise with healing in its wings” /b (Malachi 3:20). b And moreover, /b not only will they be healed by it, b but they will /b even b be rejuvenated by it, as it is stated /b in the continuation of that verse: b “And you shall go forth and leap as calves of the stall.” /b , b Alternatively, just as /b in the case of b fish of the sea, any /b fish b that is bigger than another swallows the other, so too /b in the case of b people, were it not for the fear of /b the ruling b government, anyone who is bigger than another /b would b swallow the other. And this is as we learned /b in a mishna ( i Avot /i 3:2) that b Rabbi Ḥanina, the deputy /b High b Priest, says: One should pray for the /b continued b welfare of the government, as were it not for the fear of the government, /b every b man would swallow his neighbor alive. /b ,§ b Rav Ḥina bar Pappa raises a contradiction /b between the following verses. b It is written: “The Almighty, Whom we have not found out His excellent power” /b (Job 37:23), which indicates that His power has not been seen. b And it is written /b elsewhere: b “Great is our Lord, and mighty in power” /b (Psalms 147:5), b and it is /b also b written: “Your right hand, O Lord, glorious in power” /b (Exodus 15:6), from which it may be inferred that His power is discernable. The Gemara answers: This is b not difficult; here, /b in the first verse, God’s strength is not seen b at a time of judgment, /b where He acts mercifully, whereas b there, /b in the other verses, they are referring b to a time of war, /b when He wages war against His enemies and His power is seen., b Rabbi Ḥama, son of Rabbi Ḥanina, raises a contradiction /b between the following verses. b It is written: “Fury is not in Me” /b (Isaiah 27:4), b and it is written: “The Lord is a jealous and furious God” /b (Nahum 1:2). The Gemara answers: This is b not difficult; here, /b where it states that God has no fury, it is speaking b with regard to the Jewish people, /b whereas b there, /b where it says that God has fury, it is speaking b with regard to the nations of the world. Rav Ḥina bar Pappa says /b in explanation of the verse: “Fury is not in Me; would that I were as the briers and thorns in flame! I would with one step burn it altogether” (Isaiah 27:4). b “Fury is not in Me,” as I have already taken an oath /b that I will not destroy the Jewish people; b “would that I” had not taken this oath, /b since then b I would be /b active b “as the briers and thorns /b in flame! I would with one step burn it altogether.”, b And this is /b the same as that b which Rabbi Alexandri says: What /b is the meaning of that b which is written: “And it shall come to pass in that day, that I will seek to destroy all the nations” /b (Zechariah 12:9)? b “I will seek” from whom? /b Does God need to seek permission? Rather, b the Holy One, Blessed be He, says: I will seek /b and search b in their records [ i benigeni /i ]; if they have merit, I will redeem them, and if not, I will destroy them. /b , b And this is /b the same as that b which Rava says: What /b is the meaning of that b which is written: “Surely none shall put forth his hand to a ruinous heap, neither because of these things shall help come in one’s calamity [ i befido /i ]” /b (Job 30:24)? b The Holy One, Blessed be He, says to the Jewish people: When I judge the Jewish people, I do not judge them as /b I judge b the nations of the world. /b When judging the nations of the world, I punish them for all of their transgressions together, b as it is written: “A ruin, a ruin, a ruin, will I make it, /b this also shall be no more” (Ezekiel 21:32). b Rather, I punish /b the Jewish people b like the pecking [ i kefid /i ] of a hen, /b which picks up only a tiny amount each time it pecks., b Alternatively, even if the Jewish people perform but a few mitzvot before Me, like the pecking of hens that peck in a dunghill, I /b will b combine them to a large reckoning, as it is stated: “Though they peck [ i befido /i ],” /b i.e., perform mitzvot a little at a time, b “they will be saved [ i lahen shua /i ]” /b (Job 30:24). b Alternatively, in reward for /b the manner in b which they cry out [ i shua /i ] /b and pray b before Me, I /b will b save [ i moshia /i ] them. /b In other words, God punishes the Jewish people for each individual infraction, but He does not destroy them entirely in a moment of fury., b And this is /b the same as that b which Rabbi Abba says: What /b is the meaning of that b which is written: “And though I will redeem them, they have spoken lies against Me” /b (Hosea 7:13)? b I said /b that b I would redeem them through /b taking away b their money in this world so that they should merit the World-to-Come, but they have spoken lies against Me, /b by saying that I am angry and uninterested in them., b And this is /b the same as that b which Rav Pappi says in the name of Rava: What /b is the meaning of that b which is written: “Though I have trained [ i yissarti /i ] and strengthened their arms, yet they consider evil against Me” /b (Hosea 7:15)? b The Holy One, Blessed be He, says: I said /b that b I would visit them [ i ayasserem /i ] with afflictions in this world /b for their benefit, b so that their arms would be strengthened in the World-to-Come, but they consider /b that which b I /b have done as b evil. /b ,With regard to the afflictions of the Jewish people, the Gemara relates: b Rabbi Abbahu would praise Rav Safra to the heretics /b by saying b that he is a great man. /b Therefore, b they remitted /b Rav Safra’s obligation to pay b taxes for thirteen years, /b as they relied upon Rabbi Abbahu’s word and wanted to reward a great man. b One day they found /b Rav Safra and b said to him: It is written: “You only have I known of all the families of the earth; therefore, I will visit upon you all your iniquities” /b (Amos 3:2). The meaning of this verse is unclear, as why would God punish specifically the Jewish people because He loves them? b One who has wrath [ i siseya /i ], /b does b he raise it against his beloved? /b Rav Safra b was silent and did not say anything /b in response b to them. They threw a scarf around his neck and tormented him, /b by pulling and denigrating him., b Rabbi Abbahu came /b and b found them /b doing this to Rav Safra. Rabbi Abbahu b said to them: Why are you tormenting him? They said to him: And didn’t you say to us that he is a great man? But he did not /b even b know /b how b to tell us the explanation of this verse. /b Rabbi Abbahu b said to them: /b You can b say that I said /b this praise of Rav Safra b to you /b only b with regard to /b the Oral Law and the statements of b i tanna’im /i , /b but b did I say to you /b that he is knowledgeable b with regard to the Bible? /b , b They said to /b Rabbi Abbahu: b What is different /b about b you /b Sages of Eretz Yisrael, b that you know /b the Bible as well? Rabbi Abbahu b said to them: We, who are situated among you /b heretics and are forced to debate the meaning of verses, b we impose upon ourselves /b this obligation b and analyze /b verses in depth. By contrast, b those /b Sages of Babylonia, who are not forced to debate you, b do not analyze /b the Bible in such depth.,The heretics b said to /b Rabbi Abbahu: In that case, b you should tell us /b the meaning of this verse. Rabbi Abbahu b said to them: I will relate a parable to you. To what is this matter comparable? /b It is comparable b to a person who lends /b money b to two people, one /b of whom is b his beloved, and /b the other b one /b is b his enemy. /b In the case of b his beloved, he collects /b the debt b from him little /b by b little, /b whereas in the case of b his enemy he collects /b the debt b from him all at once. /b So too, with regard to the Jewish people, God punishes them for each transgression as it occurs, so that they should not receive one severe punishment on a single occasion.,§ The Gemara continues discussing the manner in which God metes out punishment. b Rabbi Abba Bar Kahana says: What /b is the meaning of that b which is written /b as part of Abraham’s prayer to God, when God informed him that He was going to destroy Sodom: b “That be far [ i ḥalila /i ] from You to do after this manner, to slay the righteous with the wicked” /b (Genesis 18:25)? This is what b Abraham said before the Holy One, Blessed be He: Master of the Universe, it is a sacrilege [ i ḥullin /i ] for You to do after this manner, to slay the righteous with the wicked. /b ,The Gemara asks: b And /b does God b not /b act in this manner? b But isn’t it written: “And I will cut off from You the righteous and the wicked” /b (Ezekiel 21:8)? The Gemara answers: There the verse is referring b to a righteous /b person b who is not completely /b righteous, and he will therefore be destroyed along with the wicked.,The Gemara raises a difficulty: b But /b is it true that b one who is completely righteous cannot /b be destroyed along with the wicked? b But isn’t it written /b in a prophecy about the destruction of the Temple that God says to the destroyers: b “And begin at My Sanctuary [ i mimmikdashi /i ]” /b (Ezekiel 9:6); b and Rav Yosef teaches: Do not read /b the word as b “ i mimmikdashi /i ,” /b but b rather /b read it as b i mimmekudashai /i , /b those sanctified to Me. b He explains: These are people who observed the Torah /b in its entirety, b from /b the first letter of the Hebrew alphabet b i alef /i through /b its final letter b i tav /i . /b These people observed every mitzva in the Torah, and yet they were destroyed along with the wicked. The Gemara answers the difficulty: b There too, since they had the power to protest /b against the wicked and prevent them from sinning b and they did not protest, they are /b considered b as righteous /b people b who are not completely /b righteous., b Rav Pappa raises a contradiction /b between the following verses. b It is written: “A God that has indignation every day” /b (Psalms 7:12), and yet the world still exists, b and it is written: “Who can stand before His indignation?” /b (Nahum 1:6). The Gemara answers: This is b not difficult; here, /b where the verse states that no one can stand before His indignation, it is referring b to an individual, /b whereas b there, /b when it is written that God is indigt every day, it is referring b to the community, /b which can withstand the indignation of God, due to its cumulative merits., b The Sages taught /b with regard to the verse: b A God that has indignation every day. And how /b long does b His indignation /b last? It lasts b a moment. And how /b long is b a moment? One in 53,848 /b parts b of an hour, /b a very small amount of time, b that is a moment. /b The Gemara adds: b And no entity can /b precisely b determine that moment /b when God is indigt, b except for Balaam the wicked, that it is written concerning him: /b
91. Anon., Pesiqta De Rav Kahana, None  Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 128, 170, 201, 372
92. Anon., Pesiqta De-Rabbi Eliezer, 10, 9, 3  Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 102, 200, 243
93. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 22.10, 34.2  Tagged with subjects: •exegesis,, and nonscriptural myth •exegesis,, scriptural correlation Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 96, 387
94. Eusebius of Caesarea, Chronicon, 1.14-1.18  Tagged with subjects: •exegesis,, and nonscriptural myth Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 113
95. Anon., Tanchuma (Buber), None  Tagged with subjects: •nan Found in books: nan nan
96. Origen, Pg, None  Tagged with subjects: •nan Found in books: Graver (2007), Stoicism and Emotion, 239