The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

31 results for "exile"

1. Hebrew Bible, Psalms, 147.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •god–israel relationship, gods presence in exile •israel, gods presence in exile •exile, gods presence in Found in books: Stern (2004) 96

147.2. "לֹא עָשָׂה כֵן לְכָל־גּוֹי וּמִשְׁפָּטִים בַּל־יְדָעוּם הַלְלוּ־יָהּ׃", 147.2. "בּוֹנֵה יְרוּשָׁלִַם יְהוָה נִדְחֵי יִשְׂרָאֵל יְכַנֵּס׃",

147.2. "The LORD doth build up Jerusalem, He gathereth together the dispersed of Israel;",

2. Hebrew Bible, Exodus, 12.41 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •god–israel relationship, gods presence in exile •israel, gods presence in exile •exile, gods presence in Found in books: Stern (2004) 131

12.41. "וַיְהִי מִקֵּץ שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה וַיְהִי בְּעֶצֶם הַיּוֹם הַזֶּה יָצְאוּ כָּל־צִבְאוֹת יְהוָה מֵאֶרֶץ מִצְרָיִם׃",

12.41. "And it came to pass at the end of four hundred and thirty years, even the selfsame day it came to pass, that all the host of the LORD went out from the land of Egypt.",

3. Hebrew Bible, Deuteronomy, 28.1, 28.15, 29.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •god–israel relationship, gods presence in exile •israel, gods presence in exile •exile, gods presence in •jeremiah, book of, on gods presence in exile Found in books: Stern (2004) 33, 94

28.1. "וְהָיָה אִם־שָׁמוֹעַ תִּשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּנְתָנְךָ יְהוָה אֱלֹהֶיךָ עֶלְיוֹן עַל כָּל־גּוֹיֵי הָאָרֶץ׃", 28.1. "וְרָאוּ כָּל־עַמֵּי הָאָרֶץ כִּי שֵׁם יְהוָה נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ׃", 28.15. "וְהָיָה אִם־לֹא תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וְהִשִּׂיגוּךָ׃", 29.22. "גָּפְרִית וָמֶלַח שְׂרֵפָה כָל־אַרְצָהּ לֹא תִזָּרַע וְלֹא תַצְמִחַ וְלֹא־יַעֲלֶה בָהּ כָּל־עֵשֶׂב כְּמַהְפֵּכַת סְדֹם וַעֲמֹרָה אַדְמָה וצביים [וּצְבוֹיִם] אֲשֶׁר הָפַךְ יְהוָה בְּאַפּוֹ וּבַחֲמָתוֹ׃",

28.1. "And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe to do all His commandments which I command thee this day, that the LORD thy God will set thee on high above all the nations of the earth.", 28.15. "But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee.", 29.22. "and that the whole land thereof is brimstone, and salt, and a burning, that it is not sown, nor beareth, nor any grass groweth therein, like the overthrow of Sodom and Gomorrah, Admah and Zeboiim, which the LORD overthrew in His anger, and in His wrath;",

4. Hebrew Bible, Song of Songs, 4.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •god–israel relationship, gods presence in exile •israel, gods presence in exile •exile, gods presence in Found in books: Stern (2004) 131, 132

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.

5. Hebrew Bible, Hosea, 5.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •god–israel relationship, gods presence in exile •israel, gods presence in exile •jeremiah, book of, on gods presence in exile •exile, gods presence in Found in books: Stern (2004) 95

5.15. "אֵלֵךְ אָשׁוּבָה אֶל־מְקוֹמִי עַד אֲשֶׁר־יֶאְשְׁמוּ וּבִקְשׁוּ פָנָי בַּצַּר לָהֶם יְשַׁחֲרֻנְנִי׃",

5.15. "I will go and return to My place, Till they acknowledge their guilt, and seek My face; In their trouble they will seek Me earnestly:",

6. Hebrew Bible, Jeremiah, 1.2-1.7, 3.22, 9.9, 13.16, 31.10-31.11, 31.13, 39.12, 40.1, 40.4-40.6 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Stern (2004) 92, 93, 94, 95, 96

1.2. "אֲשֶׁר הָיָה דְבַר־יְהוָה אֵלָיו בִּימֵי יֹאשִׁיָּהוּ בֶן־אָמוֹן מֶלֶךְ יְהוּדָה בִּשְׁלֹשׁ־עֶשְׂרֵה שָׁנָה לְמָלְכוֹ׃", 1.3. "וַיְהִי בִּימֵי יְהוֹיָקִים בֶּן־יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה עַד־תֹּם עַשְׁתֵּי עֶשְׂרֵה שָׁנָה לְצִדְקִיָּהוּ בֶן־יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה עַד־גְּלוֹת יְרוּשָׁלִַם בַּחֹדֶשׁ הַחֲמִישִׁי׃", 1.4. "וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃", 1.5. "בְּטֶרֶם אצורך [אֶצָּרְךָ] בַבֶּטֶן יְדַעְתִּיךָ וּבְטֶרֶם תֵּצֵא מֵרֶחֶם הִקְדַּשְׁתִּיךָ נָבִיא לַגּוֹיִם נְתַתִּיךָ׃", 1.6. "וָאֹמַר אֲהָהּ אֲדֹנָי יְהֹוִה הִנֵּה לֹא־יָדַעְתִּי דַּבֵּר כִּי־נַעַר אָנֹכִי׃", 1.7. "וַיֹּאמֶר יְהוָה אֵלַי אַל־תֹּאמַר נַעַר אָנֹכִי כִּי עַל־כָּל־אֲשֶׁר אֶשְׁלָחֲךָ תֵּלֵךְ וְאֵת כָּל־אֲשֶׁר אֲצַוְּךָ תְּדַבֵּר׃", 3.22. "שׁוּבוּ בָּנִים שׁוֹבָבִים אֶרְפָּה מְשׁוּבֹתֵיכֶם הִנְנוּ אָתָנוּ לָךְ כִּי אַתָּה יְהֹוָה אֱלֹהֵינוּ׃", 9.9. "עַל־הֶהָרִים אֶשָּׂא בְכִי וָנֶהִי וְעַל־נְאוֹת מִדְבָּר קִינָה כִּי נִצְּתוּ מִבְּלִי־אִישׁ עֹבֵר וְלֹא שָׁמְעוּ קוֹל מִקְנֶה מֵעוֹף הַשָּׁמַיִם וְעַד־בְּהֵמָה נָדְדוּ הָלָכוּ׃", 13.16. "תְּנוּ לַיהוָה אֱלֹהֵיכֶם כָּבוֹד בְּטֶרֶם יַחְשִׁךְ וּבְטֶרֶם יִתְנַגְּפוּ רַגְלֵיכֶם עַל־הָרֵי נָשֶׁף וְקִוִּיתֶם לְאוֹר וְשָׂמָהּ לְצַלְמָוֶת ישית [וְשִׁית] לַעֲרָפֶל׃", 31.11. "כִּי־פָדָה יְהוָה אֶת־יַעֲקֹב וּגְאָלוֹ מִיַּד חָזָק מִמֶּנּוּ׃", 31.13. "אָז תִּשְׂמַח בְּתוּלָה בְּמָחוֹל וּבַחֻרִים וּזְקֵנִים יַחְדָּו וְהָפַכְתִּי אֶבְלָם לְשָׂשׂוֹן וְנִחַמְתִּים וְשִׂמַּחְתִּים מִיגוֹנָם׃", 39.12. "קָחֶנּוּ וְעֵינֶיךָ שִׂים עָלָיו וְאַל־תַּעַשׂ לוֹ מְאוּמָה רָּע כִּי אם כַּאֲשֶׁר יְדַבֵּר אֵלֶיךָ כֵּן עֲשֵׂה עִמּוֹ׃", 40.1. "הַדָּבָר אֲשֶׁר־הָיָה אֶל־יִרְמְיָהוּ מֵאֵת יְהוָה אַחַר שַׁלַּח אֹתוֹ נְבוּזַרְאֲדָן רַב־טַבָּחִים מִן־הָרָמָה בְּקַחְתּוֹ אֹתוֹ וְהוּא־אָסוּר בָּאזִקִּים בְּתוֹךְ כָּל־גָּלוּת יְרוּשָׁלִַם וִיהוּדָה הַמֻּגְלִים בָּבֶלָה׃", 40.1. "וַאֲנִי הִנְנִי יֹשֵׁב בַּמִּצְפָּה לַעֲמֹד לִפְנֵי הַכַּשְׂדִּים אֲשֶׁר יָבֹאוּ אֵלֵינוּ וְאַתֶּם אִסְפוּ יַיִן וְקַיִץ וְשֶׁמֶן וְשִׂמוּ בִּכְלֵיכֶם וּשְׁבוּ בְּעָרֵיכֶם אֲשֶׁר־תְּפַשְׂתֶּם׃", 40.4. "וְעַתָּה הִנֵּה פִתַּחְתִּיךָ הַיּוֹם מִן־הָאזִקִּים אֲשֶׁר עַל־יָדֶךָ אִם־טוֹב בְּעֵינֶיךָ לָבוֹא אִתִּי בָבֶל בֹּא וְאָשִׂים אֶת־עֵינִי עָלֶיךָ וְאִם־רַע בְּעֵינֶיךָ לָבוֹא־אִתִּי בָבֶל חֲדָל רְאֵה כָּל־הָאָרֶץ לְפָנֶיךָ אֶל־טוֹב וְאֶל־הַיָּשָׁר בְּעֵינֶיךָ לָלֶכֶת שָׁמָּה לֵךְ׃", 40.5. "וְעוֹדֶנּוּ לֹא־יָשׁוּב וְשֻׁבָה אֶל־גְּדַלְיָה בֶן־אֲחִיקָם בֶּן־שָׁפָן אֲשֶׁר הִפְקִיד מֶלֶךְ־בָּבֶל בְּעָרֵי יְהוּדָה וְשֵׁב אִתּוֹ בְּתוֹךְ הָעָם אוֹ אֶל־כָּל־הַיָּשָׁר בְּעֵינֶיךָ לָלֶכֶת לֵךְ וַיִּתֶּן־לוֹ רַב־טַבָּחִים אֲרֻחָה וּמַשְׂאֵת וַיְשַׁלְּחֵהוּ׃", 40.6. "וַיָּבֹא יִרְמְיָהוּ אֶל־גְּדַלְיָה בֶן־אֲחִיקָם הַמִּצְפָּתָה וַיֵּשֶׁב אִתּוֹ בְּתוֹךְ הָעָם הַנִּשְׁאָרִים בָּאָרֶץ׃",

1.2. "to whom the word of the LORD came in the days of Josiah the son of Amon, king of Judah, in the thirteenth year of his reign.", 1.3. "It came also in the days of Jehoiakim the son of Josiah, king of Judah, unto the end of the eleventh year of Zedekiah the son of Josiah, king of Judah, unto the carrying away of Jerusalem captive in the fifth month.", 1.4. "And the word of the LORD came unto me, saying:", 1.5. "Before I formed thee in the belly I knew thee, And before thou camest forth out of the womb I sanctified thee; I have appointed thee a prophet unto the nations.", 1.6. "Then said I: ‘Ah, Lord GOD! behold, I cannot speak; for I am a child.’", 1.7. "But the LORD said unto me: Say not: I am a child; For to whomsoever I shall send thee thou shalt go, And whatsoever I shall command thee thou shalt speak.", 3.22. "Return, ye backsliding children, I will heal your backslidings.— ‘Here we are, we are come unto Thee; For Thou art the LORD our God.", 9.9. "For the mountains will I take up a weeping and wailing, And for the pastures of the wilderness a lamentation, Because they are burned up, so that none passeth through. And they hear not the voice of the cattle; Both the fowl of the heavens and the beast Are fled, and gone.", 13.16. "Give glory to the LORD your God, Before it grow dark, And before your feet stumble Upon the mountains of twilight, And, while ye look for light, He turn it into the shadow of death, And make it gross darkness.", 31.10. "Hear the word of the LORD, O ye nations, And declare it in the isles afar off, and say: ‘He that scattered Israel doth gather him, And keep him, as a shepherd doth his flock.’", 31.11. "For the LORD hath ransomed Jacob, And He redeemeth him from the hand of him that is stronger than he.", 31.13. "Then shall the virgin rejoice in the dance, And the young men and the old together; For I will turn their mourning into joy, And will comfort them, and make them rejoice from their sorrow.", 39.12. "'Take him, and look well to him, and do him no harm; but do unto him even as he shall say unto thee.'", 40.1. "The word which came to Jeremiah from the LORD, after that Nebuzaradan the captain of the guard had let him go from Ramah, when he had taken him being bound in chains among all the captives of Jerusalem and Judah, that were carried away captive unto Babylon.", 40.4. "And now, behold, I loose thee this day from the chains which are upon thy hand. If it seem good unto thee to come with me into Babylon, come, and I will look well unto thee; but if it seem ill unto thee to come with me into Babylon, forbear; behold, all the land is before thee; whither it seemeth good and right unto thee to go, thither go.—", 40.5. "Yet he would not go back.—Go back then to Gedaliah the son of Ahikam, the son of Shaphan, whom the king of Babylon hath made governor over the cities of Judah, and dwell with him among the people; or go wheresoever it seemeth right unto thee to go.’ So the captain of the guard gave him an allowance and a present, and let him go.", 40.6. "Then went Jeremiah unto Gedaliah the son of Ahikam to Mizpah, and dwelt with him among the people that were left in the land.",

7. Hebrew Bible, Amos, 3.8 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •god–israel relationship, gods presence in exile •israel, gods presence in exile •exile, gods presence in Found in books: Stern (2004) 96

3.8. "אַרְיֵה שָׁאָג מִי לֹא יִירָא אֲדֹנָי יְהוִה דִּבֶּר מִי לֹא יִנָּבֵא׃",

3.8. "The lion hath roared, Who will not fear? The Lord GOD hath spoken, Who can but prophesy?",

8. Hebrew Bible, Isaiah, 10.30, 29.1, 33.10, 40.3-40.4, 40.10-40.11, 41.2-41.4, 43.14, 44.28, 45.1, 47.6, 49.15-49.20, 49.22, 50.1, 51.12, 51.23, 52.1-52.2, 52.11-52.12, 54.5-54.10, 60.4, 61.10, 62.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •god–israel relationship, gods presence in exile •israel, gods presence in exile •jeremiah, book of, on gods presence in exile •exile, gods presence in •midrash, on gods presence in exile Found in books: Stern (2004) 33, 91, 96, 126, 131, 132

29.1. "הוֹי אֲרִיאֵל אֲרִיאֵל קִרְיַת חָנָה דָוִד סְפוּ שָׁנָה עַל־שָׁנָה חַגִּים יִנְקֹפוּ׃", 29.1. "כִּי־נָסַךְ עֲלֵיכֶם יְהוָה רוּחַ תַּרְדֵּמָה וַיְעַצֵּם אֶת־עֵינֵיכֶם אֶת־הַנְּבִיאִים וְאֶת־רָאשֵׁיכֶם הַחֹזִים כִּסָּה׃", 40.3. "קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃", 40.3. "וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃", 40.4. "כָּל־גֶּיא יִנָּשֵׂא וְכָל־הַר וְגִבְעָה יִשְׁפָּלוּ וְהָיָה הֶעָקֹב לְמִישׁוֹר וְהָרְכָסִים לְבִקְעָה׃", 40.11. "כְּרֹעֶה עֶדְרוֹ יִרְעֶה בִּזְרֹעוֹ יְקַבֵּץ טְלָאִים וּבְחֵיקוֹ יִשָּׂא עָלוֹת יְנַהֵל׃", 41.2. "לְמַעַן יִרְאוּ וְיֵדְעוּ וְיָשִׂימוּ וְיַשְׂכִּילוּ יַחְדָּו כִּי יַד־יְהוָה עָשְׂתָה זֹּאת וּקְדוֹשׁ יִשְׂרָאֵל בְּרָאָהּ׃", 41.2. "מִי הֵעִיר מִמִּזְרָח צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ יִתֵּן לְפָנָיו גּוֹיִם וּמְלָכִים יַרְדְּ יִתֵּן כֶּעָפָר חַרְבּוֹ כְּקַשׁ נִדָּף קַשְׁתּוֹ׃", 41.3. "יִרְדְּפֵם יַעֲבוֹר שָׁלוֹם אֹרַח בְּרַגְלָיו לֹא יָבוֹא׃", 41.4. "מִי־פָעַל וְעָשָׂה קֹרֵא הַדֹּרוֹת מֵרֹאשׁ אֲנִי יְהוָה רִאשׁוֹן וְאֶת־אַחֲרֹנִים אֲנִי־הוּא׃", 43.14. "כֹּה־אָמַר יְהוָה גֹּאַלְכֶם קְדוֹשׁ יִשְׂרָאֵל לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָה וְהוֹרַדְתִּי בָרִיחִים כֻּלָּם וְכַשְׂדִּים בָּאֳנִיּוֹת רִנָּתָם׃", 44.28. "הָאֹמֵר לְכוֹרֶשׁ רֹעִי וְכָל־חֶפְצִי יַשְׁלִם וְלֵאמֹר לִירוּשָׁלִַם תִּבָּנֶה וְהֵיכָל תִּוָּסֵד׃", 45.1. "הוֹי אֹמֵר לְאָב מַה־תּוֹלִיד וּלְאִשָּׁה מַה־תְּחִילִין׃", 45.1. "כֹּה־אָמַר יְהוָה לִמְשִׁיחוֹ לְכוֹרֶשׁ אֲשֶׁר־הֶחֱזַקְתִּי בִימִינוֹ לְרַד־לְפָנָיו גּוֹיִם וּמָתְנֵי מְלָכִים אֲפַתֵּחַ לִפְתֹּחַ לְפָנָיו דְּלָתַיִם וּשְׁעָרִים לֹא יִסָּגֵרוּ׃", 47.6. "קָצַפְתִּי עַל־עַמִּי חִלַּלְתִּי נַחֲלָתִי וָאֶתְּנֵם בְּיָדֵךְ לֹא־שַׂמְתְּ לָהֶם רַחֲמִים עַל־זָקֵן הִכְבַּדְתְּ עֻלֵּךְ מְאֹד׃", 49.15. "הֲתִשְׁכַּח אִשָּׁה עוּלָהּ מֵרַחֵם בֶּן־בִּטְנָהּ גַּם־אֵלֶּה תִשְׁכַּחְנָה וְאָנֹכִי לֹא אֶשְׁכָּחֵךְ׃", 49.16. "הֵן עַל־כַּפַּיִם חַקֹּתִיךְ חוֹמֹתַיִךְ נֶגְדִּי תָּמִיד׃", 49.17. "מִהֲרוּ בָּנָיִךְ מְהָרְסַיִךְ וּמַחֲרִבַיִךְ מִמֵּךְ יֵצֵאוּ׃", 49.18. "שְׂאִי־סָבִיב עֵינַיִךְ וּרְאִי כֻּלָּם נִקְבְּצוּ בָאוּ־לָךְ חַי־אָנִי נְאֻם־יְהוָה כִּי כֻלָּם כָּעֲדִי תִלְבָּשִׁי וּתְקַשְּׁרִים כַּכַּלָּה׃", 49.19. "כִּי חָרְבֹתַיִךְ וְשֹׁמְמֹתַיִךְ וְאֶרֶץ הֲרִסֻתֵיךְ כִּי עַתָּה תֵּצְרִי מִיּוֹשֵׁב וְרָחֲקוּ מְבַלְּעָיִךְ׃", 49.22. "כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה אֶשָּׂא אֶל־גּוֹיִם יָדִי וְאֶל־עַמִּים אָרִים נִסִּי וְהֵבִיאוּ בָנַיִךְ בְּחֹצֶן וּבְנֹתַיִךְ עַל־כָּתֵף תִּנָּשֶׂאנָה׃", 50.1. "מִי בָכֶם יְרֵא יְהוָה שֹׁמֵעַ בְּקוֹל עַבְדּוֹ אֲשֶׁר הָלַךְ חֲשֵׁכִים וְאֵין נֹגַהּ לוֹ יִבְטַח בְּשֵׁם יְהוָה וְיִשָּׁעֵן בֵּאלֹהָיו׃", 50.1. "כֹּה אָמַר יְהוָה אֵי זֶה סֵפֶר כְּרִיתוּת אִמְּכֶם אֲשֶׁר שִׁלַּחְתִּיהָ אוֹ מִי מִנּוֹשַׁי אֲשֶׁר־מָכַרְתִּי אֶתְכֶם לוֹ הֵן בַּעֲוֺנֹתֵיכֶם נִמְכַּרְתֶּם וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם׃", 51.12. "אָנֹכִי אָנֹכִי הוּא מְנַחֶמְכֶם מִי־אַתְּ וַתִּירְאִי מֵאֱנוֹשׁ יָמוּת וּמִבֶּן־אָדָם חָצִיר יִנָּתֵן׃", 51.23. "וְשַׂמְתִּיהָ בְּיַד־מוֹגַיִךְ אֲשֶׁר־אָמְרוּ לְנַפְשֵׁךְ שְׁחִי וְנַעֲבֹרָה וַתָּשִׂימִי כָאָרֶץ גֵּוֵךְ וְכַחוּץ לַעֹבְרִים׃", 52.1. "חָשַׂף יְהוָה אֶת־זְרוֹעַ קָדְשׁוֹ לְעֵינֵי כָּל־הַגּוֹיִם וְרָאוּ כָּל־אַפְסֵי־אָרֶץ אֵת יְשׁוּעַת אֱלֹהֵינוּ׃", 52.1. "עוּרִי עוּרִי לִבְשִׁי עֻזֵּךְ צִיּוֹן לִבְשִׁי בִּגְדֵי תִפְאַרְתֵּךְ יְרוּשָׁלִַם עִיר הַקֹּדֶשׁ כִּי לֹא יוֹסִיף יָבֹא־בָךְ עוֹד עָרֵל וְטָמֵא׃", 52.2. "הִתְנַעֲרִי מֵעָפָר קוּמִי שְּׁבִי יְרוּשָׁלִָם התפתחו [הִתְפַּתְּחִי] מוֹסְרֵי צַוָּארֵךְ שְׁבִיָּה בַּת־צִיּוֹן׃", 52.11. "סוּרוּ סוּרוּ צְאוּ מִשָּׁם טָמֵא אַל־תִּגָּעוּ צְאוּ מִתּוֹכָהּ הִבָּרוּ נֹשְׂאֵי כְּלֵי יְהוָה׃", 52.12. "כִּי לֹא בְחִפָּזוֹן תֵּצֵאוּ וּבִמְנוּסָה לֹא תֵלֵכוּן כִּי־הֹלֵךְ לִפְנֵיכֶם יְהוָה וּמְאַסִּפְכֶם אֱלֹהֵי יִשְׂרָאֵל׃", 54.5. "כִּי בֹעֲלַיִךְ עֹשַׂיִךְ יְהוָה צְבָאוֹת שְׁמוֹ וְגֹאֲלֵךְ קְדוֹשׁ יִשְׂרָאֵל אֱלֹהֵי כָל־הָאָרֶץ יִקָּרֵא׃", 54.6. "כִּי־כְאִשָּׁה עֲזוּבָה וַעֲצוּבַת רוּחַ קְרָאָךְ יְהוָה וְאֵשֶׁת נְעוּרִים כִּי תִמָּאֵס אָמַר אֱלֹהָיִךְ׃", 54.7. "בְּרֶגַע קָטֹן עֲזַבְתִּיךְ וּבְרַחֲמִים גְּדֹלִים אֲקַבְּצֵךְ׃", 54.8. "בְּשֶׁצֶף קֶצֶף הִסְתַּרְתִּי פָנַי רֶגַע מִמֵּךְ וּבְחֶסֶד עוֹלָם רִחַמְתִּיךְ אָמַר גֹּאֲלֵךְ יְהוָה׃", 54.9. "כִּי־מֵי נֹחַ זֹאת לִי אֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבֹר מֵי־נֹחַ עוֹד עַל־הָאָרֶץ כֵּן נִשְׁבַּעְתִּי מִקְּצֹף עָלַיִךְ וּמִגְּעָר־בָּךְ׃", 60.4. "שְׂאִי־סָבִיב עֵינַיִךְ וּרְאִי כֻּלָּם נִקְבְּצוּ בָאוּ־לָךְ בָּנַיִךְ מֵרָחוֹק יָבֹאוּ וּבְנֹתַיִךְ עַל־צַד תֵּאָמַנָה׃", 62.11. "הִנֵּה יְהוָה הִשְׁמִיעַ אֶל־קְצֵה הָאָרֶץ אִמְרוּ לְבַת־צִיּוֹן הִנֵּה יִשְׁעֵךְ בָּא הִנֵּה שְׂכָרוֹ אִתּוֹ וּפְעֻלָּתוֹ לְפָנָיו׃",

10.30. "Cry thou with a shrill voice, O daughter of Gallim! Hearken, O Laish! O thou poor Anathoth!", 29.1. "Ah, Ariel, Ariel, the city where David encamped! Add ye year to year, Let the feasts come round!", 33.10. "Now will I arise, saith the LORD; Now will I be exalted; now will I lift Myself up.", 40.3. "Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God.", 40.4. "Every valley shall be lifted up, and every mountain and hill shall be made low; and the rugged shall be made level, and the rough places a plain;", 40.10. "Behold, the Lord GOD will come as a Mighty One, And His arm will rule for Him; Behold, His reward is with Him, And His recompense before Him.", 40.11. "Even as a shepherd that feedeth his flock, That gathereth the lambs in his arm, And carrieth them in his bosom, And gently leadeth those that give suck.", 41.2. "Who hath raised up one from the east, At whose steps victory attendeth? He giveth nations before him, And maketh him rule over kings; His sword maketh them as the dust, His bow as the driven stubble.", 41.3. "He pursueth them, and passeth on safely; The way with his feet he treadeth not.", 41.4. "Who hath wrought and done it? He that called the generations from the beginning. I, the LORD, who am the first, And with the last am the same.", 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.", 44.28. "That saith of Cyrus: ‘He is My shepherd, And shall perform all My pleasure’; Even saying of Jerusalem: ‘She shall be built’; And to the temple: ‘My foundation shall be laid.’", 45.1. "Thus saith the LORD to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and to loose the loins of kings; to open the doors before him, and that the gates may not be shut:", 47.6. "I was wroth with My people, I profaned Mine inheritance, And gave them into thy hand; Thou didst show them no mercy; Upon the aged hast thou very heavily Laid thy yoke.", 49.15. "Can a woman forget her sucking child, That she should not have compassion on the son of her womb? Yea, these may forget, Yet will not I forget thee.", 49.16. "Behold, I have graven thee upon the palms of My hands; Thy walls are continually before Me.", 49.17. "Thy children make haste; Thy destroyers and they that made thee waste shall go forth from thee.", 49.18. "Lift up thine eyes round about, and behold: All these gather themselves together, and come to thee. As I live, saith the LORD, Thou shalt surely clothe thee with them all as with an ornament, And gird thyself with them, like a bride.", 49.19. "For thy waste and thy desolate places And thy land that hath been destroyed— Surely now shalt thou be too strait for the inhabitants, And they that swallowed thee up shall be far away.", 49.20. "The children of thy bereavement Shall yet say in thine ears: ‘The place is too strait for me; Give place to me that I may dwell.’", 49.22. "Thus saith the Lord GOD: Behold, I will lift up My hand to the nations, And set up Mine ensign to the peoples, And they shall bring thy sons in their bosom, And thy daughters shall be carried upon their shoulders.", 50.1. "Thus saith the LORD: Where is the bill of your mother’s divorcement, Wherewith I have put her away? Or which of My creditors is it To whom I have sold you? Behold, for your iniquities were ye sold, And for your transgressions was your mother put away.", 51.12. "I, even I, am He that comforteth you: Who art thou, that thou art afraid of man that shall die, And of the son of man that shall be made as grass;", 51.23. "And I will put it into the hand of them that afflict thee; That have said to thy soul: ‘Bow down, that we may go over’; And thou hast laid thy back as the ground, And as the street, to them that go over.", 52.1. "Awake, awake, Put on thy strength, O Zion; Put on thy beautiful garments, O Jerusalem, the holy city; For henceforth there shall no more come into thee The uncircumcised and the unclean.", 52.2. "Shake thyself from the dust; Arise, and sit down, O Jerusalem; Loose thyself from the bands of thy neck, O captive daughter of Zion.", 52.11. "Depart ye, depart ye, go ye out from thence, Touch no unclean thing; Go ye out of the midst of her; be ye clean, Ye that bear the vessels of the LORD.", 52.12. "For ye shall not go out in haste, Neither shall ye go by flight; For the LORD will go before you, And the God of Israel will be your rearward.", 54.5. "For thy Maker is thy husband, The LORD of hosts is His name; And the Holy One of Israel is thy Redeemer, The God of the whole earth shall He be called.", 54.6. "For the LORD hath called thee As a wife forsaken and grieved in spirit; And a wife of youth, can she be rejected? Saith thy God.", 54.7. "For a small moment have I forsaken thee; But with great compassion will I gather thee.", 54.8. "In a little wrath I hid My face from thee for a moment; But with everlasting kindness will I have compassion on thee, Saith the LORD thy Redeemer.", 54.9. "For this is as the waters of Noah unto Me; for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with thee, nor rebuke thee.", 54.10. "For the mountains may depart, and the hills be removed; but My kindness shall not depart from thee, neither shall My covet of peace be removed, saith the LORD that hath compassion on thee.", 60.4. "Lift Up thine eyes round about, and see: They all are gathered together, and come to thee; Thy sons come from far, And thy daughters are borne on the side.", 61.10. "I will greatly rejoice in the LORD, My soul shall be joyful in my God; For He hath clothed me with the garments of salvation, He hath covered me with the robe of victory, As a bridegroom putteth on a priestly diadem, And as a bride adorneth herself with her jewels.", 62.11. "Behold, the LORD hath proclaimed Unto the end of the earth: Say ye to the daughter of Zion: ‘Behold, thy salvation cometh; Behold, His reward is with Him, And His recompense before Him.’",

9. Hebrew Bible, Lamentations, 1.1-1.2, 1.5, 1.8-1.9, 1.12-1.18, 1.21, 2.1-2.8, 2.10, 2.17, 2.20, 2.22, 3.1-3.18, 3.38, 3.42-3.45, 4.11, 4.13, 4.16, 5.7, 5.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •god–israel relationship, gods presence in exile •israel, gods presence in exile •exile, gods presence in Found in books: Stern (2004) 33, 126

1.1. "יָדוֹ פָּרַשׂ צָר עַל כָּל־מַחֲמַדֶּיהָ כִּי־רָאֲתָה גוֹיִם בָּאוּ מִקְדָּשָׁהּ אֲשֶׁר צִוִּיתָה לֹא־יָבֹאוּ בַקָּהָל לָךְ׃", 1.1. "אֵיכָה יָשְׁבָה בָדָד הָעִיר רַבָּתִי עָם הָיְתָה כְּאַלְמָנָה רַּבָּתִי בַגּוֹיִם שָׂרָתִי בַּמְּדִינוֹת הָיְתָה לָמַס׃" 1.2. "רְאֵה יְהוָה כִּי־צַר־לִי מֵעַי חֳמַרְמָרוּ נֶהְפַּךְ לִבִּי בְּקִרְבִּי כִּי מָרוֹ מָרִיתִי מִחוּץ שִׁכְּלָה־חֶרֶב בַּבַּיִת כַּמָּוֶת׃", 1.2. "בָּכוֹ תִבְכֶּה בַּלַּיְלָה וְדִמְעָתָהּ עַל לֶחֱיָהּ אֵין־לָהּ מְנַחֵם מִכָּל־אֹהֲבֶיהָ כָּל־רֵעֶיהָ בָּגְדוּ בָהּ הָיוּ לָהּ לְאֹיְבִים׃", 1.5. "הָיוּ צָרֶיהָ לְרֹאשׁ אֹיְבֶיהָ שָׁלוּ כִּי־יְהוָה הוֹגָהּ עַל רֹב־פְּשָׁעֶיהָ עוֹלָלֶיהָ הָלְכוּ שְׁבִי לִפְנֵי־צָר׃", 1.8. "חֵטְא חָטְאָה יְרוּשָׁלִַם עַל־כֵּן לְנִידָה הָיָתָה כָּל־מְכַבְּדֶיהָ הִזִּילוּהָ כִּי־רָאוּ עֶרְוָתָהּ גַּם־הִיא נֶאֶנְחָה וַתָּשָׁב אָחוֹר׃", 1.9. "טֻמְאָתָהּ בְּשׁוּלֶיהָ לֹא זָכְרָה אַחֲרִיתָהּ וַתֵּרֶד פְּלָאִים אֵין מְנַחֵם לָהּ רְאֵה יְהוָה אֶת־עָנְיִי כִּי הִגְדִּיל אוֹיֵב׃", 1.12. "לוֹא אֲלֵיכֶם כָּל־עֹבְרֵי דֶרֶךְ הַבִּיטוּ וּרְאוּ אִם־יֵשׁ מַכְאוֹב כְּמַכְאֹבִי אֲשֶׁר עוֹלַל לִי אֲשֶׁר הוֹגָה יְהוָה בְּיוֹם חֲרוֹן אַפּוֹ׃", 1.13. "מִמָּרוֹם שָׁלַח־אֵשׁ בְּעַצְמֹתַי וַיִּרְדֶּנָּה פָּרַשׂ רֶשֶׁת לְרַגְלַי הֱשִׁיבַנִי אָחוֹר נְתָנַנִי שֹׁמֵמָה כָּל־הַיּוֹם דָּוָה׃", 1.14. "נִשְׂקַד עֹל פְּשָׁעַי בְּיָדוֹ יִשְׂתָּרְגוּ עָלוּ עַל־צַוָּארִי הִכְשִׁיל כֹּחִי נְתָנַנִי אֲדֹנָי בִּידֵי לֹא־אוּכַל קוּם׃", 1.15. "סִלָּה כָל־אַבִּירַי אֲדֹנָי בְּקִרְבִּי קָרָא עָלַי מוֹעֵד לִשְׁבֹּר בַּחוּרָי גַּת דָּרַךְ אֲדֹנָי לִבְתוּלַת בַּת־יְהוּדָה׃", 1.16. "עַל־אֵלֶּה אֲנִי בוֹכִיָּה עֵינִי עֵינִי יֹרְדָה מַּיִם כִּי־רָחַק מִמֶּנִּי מְנַחֵם מֵשִׁיב נַפְשִׁי הָיוּ בָנַי שׁוֹמֵמִים כִּי גָבַר אוֹיֵב׃", 1.17. "פֵּרְשָׂה צִיּוֹן בְּיָדֶיהָ אֵין מְנַחֵם לָהּ צִוָּה יְהוָה לְיַעֲקֹב סְבִיבָיו צָרָיו הָיְתָה יְרוּשָׁלִַם לְנִדָּה בֵּינֵיהֶם׃", 1.18. "צַדִּיק הוּא יְהוָה כִּי פִיהוּ מָרִיתִי שִׁמְעוּ־נָא כָל־עמים [הָעַמִּים] וּרְאוּ מַכְאֹבִי בְּתוּלֹתַי וּבַחוּרַי הָלְכוּ בַשֶּׁבִי׃", 1.21. "שָׁמְעוּ כִּי נֶאֱנָחָה אָנִי אֵין מְנַחֵם לִי כָּל־אֹיְבַי שָׁמְעוּ רָעָתִי שָׂשׂוּ כִּי אַתָּה עָשִׂיתָ הֵבֵאתָ יוֹם־קָרָאתָ וְיִהְיוּ כָמוֹנִי׃", 2.1. "אֵיכָה יָעִיב בְּאַפּוֹ אֲדֹנָי אֶת־בַּת־צִיּוֹן הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל וְלֹא־זָכַר הֲדֹם־רַגְלָיו בְּיוֹם אַפּוֹ׃", 2.1. "יֵשְׁבוּ לָאָרֶץ יִדְּמוּ זִקְנֵי בַת־צִיּוֹן הֶעֱלוּ עָפָר עַל־רֹאשָׁם חָגְרוּ שַׂקִּים הוֹרִידוּ לָאָרֶץ רֹאשָׁן בְּתוּלֹת יְרוּשָׁלִָם׃", 2.2. "בִּלַּע אֲדֹנָי לא [וְלֹא] חָמַל אֵת כָּל־נְאוֹת יַעֲקֹב הָרַס בְּעֶבְרָתוֹ מִבְצְרֵי בַת־יְהוּדָה הִגִּיעַ לָאָרֶץ חִלֵּל מַמְלָכָה וְשָׂרֶיהָ׃", 2.2. "רְאֵה יְהוָה וְהַבִּיטָה לְמִי עוֹלַלְתָּ כֹּה אִם־תֹּאכַלְנָה נָשִׁים פִּרְיָם עֹלֲלֵי טִפֻּחִים אִם־יֵהָרֵג בְּמִקְדַּשׁ אֲדֹנָי כֹּהֵן וְנָבִיא׃", 2.3. "גָּדַע בָּחֳרִי אַף כֹּל קֶרֶן יִשְׂרָאֵל הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב וַיִּבְעַר בְּיַעֲקֹב כְּאֵשׁ לֶהָבָה אָכְלָה סָבִיב׃", 2.4. "דָּרַךְ קַשְׁתּוֹ כְּאוֹיֵב נִצָּב יְמִינוֹ כְּצָר וַיַּהֲרֹג כֹּל מַחֲמַדֵּי־עָיִן בְּאֹהֶל בַּת־צִיּוֹן שָׁפַךְ כָּאֵשׁ חֲמָתוֹ׃", 2.5. "הָיָה אֲדֹנָי כְּאוֹיֵב בִּלַּע יִשְׂרָאֵל בִּלַּע כָּל־אַרְמְנוֹתֶיהָ שִׁחֵת מִבְצָרָיו וַיֶּרֶב בְּבַת־יְהוּדָה תַּאֲנִיָּה וַאֲנִיָּה׃", 2.6. "וַיַּחְמֹס כַּגַּן שֻׂכּוֹ שִׁחֵת מוֹעֲדוֹ שִׁכַּח יְהוָה בְּצִיּוֹן מוֹעֵד וְשַׁבָּת וַיִּנְאַץ בְּזַעַם־אַפּוֹ מֶלֶךְ וְכֹהֵן׃", 2.7. "זָנַח אֲדֹנָי מִזְבְּחוֹ נִאֵר מִקְדָּשׁוֹ הִסְגִּיר בְּיַד־אוֹיֵב חוֹמֹת אַרְמְנוֹתֶיהָ קוֹל נָתְנוּ בְּבֵית־יְהוָה כְּיוֹם מוֹעֵד׃", 2.8. "חָשַׁב יְהוָה לְהַשְׁחִית חוֹמַת בַּת־צִיּוֹן נָטָה קָו לֹא־הֵשִׁיב יָדוֹ מִבַּלֵּעַ וַיַּאֲבֶל־חֵל וְחוֹמָה יַחְדָּו אֻמְלָלוּ׃", 2.17. "עָשָׂה יְהוָה אֲשֶׁר זָמָם בִּצַּע אֶמְרָתוֹ אֲשֶׁר צִוָּה מִימֵי־קֶדֶם הָרַס וְלֹא חָמָל וַיְשַׂמַּח עָלַיִךְ אוֹיֵב הֵרִים קֶרֶן צָרָיִךְ׃", 2.22. "תִּקְרָא כְיוֹם מוֹעֵד מְגוּרַי מִסָּבִיב וְלֹא הָיָה בְּיוֹם אַף־יְהוָה פָּלִיט וְשָׂרִיד אֲשֶׁר־טִפַּחְתִּי וְרִבִּיתִי אֹיְבִי כִלָּם׃", 3.1. "דֹּב אֹרֵב הוּא לִי אריה [אֲרִי] בְּמִסְתָּרִים׃", 3.1. "אֲנִי הַגֶּבֶר רָאָה עֳנִי בְּשֵׁבֶט עֶבְרָתוֹ׃", 3.2. "אוֹתִי נָהַג וַיֹּלַךְ חֹשֶׁךְ וְלֹא־אוֹר׃", 3.2. "זָכוֹר תִּזְכּוֹר ותשיח [וְתָשׁוֹחַ] עָלַי נַפְשִׁי׃", 3.3. "אַךְ בִּי יָשֻׁב יַהֲפֹךְ יָדוֹ כָּל־הַיּוֹם׃", 3.3. "יִתֵּן לְמַכֵּהוּ לֶחִי יִשְׂבַּע בְּחֶרְפָּה׃", 3.4. "נַחְפְּשָׂה דְרָכֵינוּ וְנַחְקֹרָה וְנָשׁוּבָה עַד־יְהוָה׃", 3.4. "בִּלָּה בְשָׂרִי וְעוֹרִי שִׁבַּר עַצְמוֹתָי׃", 3.5. "עַד־יַשְׁקִיף וְיֵרֶא יְהוָה מִשָּׁמָיִם׃", 3.5. "בָּנָה עָלַי וַיַּקַּף רֹאשׁ וּתְלָאָה׃", 3.6. "בְּמַחֲשַׁכִּים הוֹשִׁיבַנִי כְּמֵתֵי עוֹלָם׃", 3.6. "רָאִיתָה כָּל־נִקְמָתָם כָּל־מַחְשְׁבֹתָם לִי׃", 3.7. "גָּדַר בַּעֲדִי וְלֹא אֵצֵא הִכְבִּיד נְחָשְׁתִּי׃", 3.8. "גַּם כִּי אֶזְעַק וַאֲשַׁוֵּעַ שָׂתַם תְּפִלָּתִי׃", 3.9. "גָּדַר דְּרָכַי בְּגָזִית נְתִיבֹתַי עִוָּה׃", 3.11. "דְּרָכַי סוֹרֵר וַיְפַשְּׁחֵנִי שָׂמַנִי שֹׁמֵם׃", 3.12. "דָּרַךְ קַשְׁתוֹ וַיַּצִּיבֵנִי כַּמַּטָּרָא לַחֵץ׃", 3.13. "הֵבִיא בְּכִלְיוֹתָי בְּנֵי אַשְׁפָּתוֹ׃", 3.14. "הָיִיתִי שְּׂחֹק לְכָל־עַמִּי נְגִינָתָם כָּל־הַיּוֹם׃", 3.15. "הִשְׂבִּיעַנִי בַמְּרוֹרִים הִרְוַנִי לַעֲנָה׃", 3.16. "וַיַּגְרֵס בֶּחָצָץ שִׁנָּי הִכְפִּישַׁנִי בָּאֵפֶר׃", 3.17. "וַתִּזְנַח מִשָּׁלוֹם נַפְשִׁי נָשִׁיתִי טוֹבָה׃", 3.18. "וָאֹמַר אָבַד נִצְחִי וְתוֹחַלְתִּי מֵיְהוָה׃", 3.38. "מִפִּי עֶלְיוֹן לֹא תֵצֵא הָרָעוֹת וְהַטּוֹב׃", 3.42. "נַחְנוּ פָשַׁעְנוּ וּמָרִינוּ אַתָּה לֹא סָלָחְתָּ׃", 3.43. "סַכֹּתָה בָאַף וַתִּרְדְּפֵנוּ הָרַגְתָּ לֹא חָמָלְתָּ׃", 3.44. "סַכּוֹתָה בֶעָנָן לָךְ מֵעֲבוֹר תְּפִלָּה׃", 3.45. "סְחִי וּמָאוֹס תְּשִׂימֵנוּ בְּקֶרֶב הָעַמִּים׃", 4.11. "כִּלָּה יְהוָה אֶת־חֲמָתוֹ שָׁפַךְ חֲרוֹן אַפּוֹ וַיַּצֶּת־אֵשׁ בְּצִיּוֹן וַתֹּאכַל יְסוֹדֹתֶיהָ׃", 4.13. "מֵחַטֹּאת נְבִיאֶיהָ עֲוֺנוֹת כֹּהֲנֶיהָ הַשֹּׁפְכִים בְּקִרְבָּהּ דַּם צַדִּיקִים׃", 4.16. "פְּנֵי יְהוָה חִלְּקָם לֹא יוֹסִיף לְהַבִּיטָם פְּנֵי כֹהֲנִים לֹא נָשָׂאוּ זקנים [וּזְקֵנִים] לֹא חָנָנוּ׃", 5.7. "אֲבֹתֵינוּ חָטְאוּ אינם [וְאֵינָם] אנחנו [וַאֲנַחְנוּ] עֲוֺנֹתֵיהֶם סָבָלְנוּ׃", 5.16. "נָפְלָה עֲטֶרֶת רֹאשֵׁנוּ אוֹי־נָא לָנוּ כִּי חָטָאנוּ׃",

1.1. "O how has the city that was once so populous remained lonely! She has become like a widow! She that was great among the nations, a princess among the provinces, has become tributary." 1.2. "She weeps, yea, she weeps in the night, and her tears are on her cheek; she has no comforter among all her lovers; all her friends have betrayed her; they have become her enemies.", 1.5. "Her adversaries have become the head, her enemies are at ease; for the Lord has afflicted her because of the multitude of her sins; her young children went into captivity before the enemy. (PAUSE FOR REFLECTIONS)", 1.8. "Jerusalem sinned grievously, therefore she became a wanderer; all who honored her despised her, for they have seen her shame; moreover, she herself sighed and turned away.", 1.9. "Her uncleanliness is in her skirts, she was not mindful of her end, and she fell astonishingly with none to comfort her. 'Behold, O Lord, my affliction, for the enemy has magnified himself.' \t", 1.12. "All of you who pass along the road, let it not happen to you. Behold and see, if there is any pain like my pain, which has been dealt to me, [with] which the Lord saddened [me] on the day of His fierce anger. ", 1.13. "From above He has hurled fire into my bones, and it broke them; He has spread a net for my feet, He has turned me back, He has made me desolate [and] faint all day long. ", 1.14. "The yoke of my transgressions was marked in His hand, they have become interwoven; they have come upon my neck and caused my strength to fail; the Lord delivered me into the hands of those I could not withstand.", 1.15. "The Lord has trampled all my mighty men in my midst, He summoned an assembly against me to crush my young men; the Lord has trodden as in a wine press the virgin daughter of Judah.", 1.16. "For these things I weep; my eye, yea my eye, sheds tears, for the comforter to restore my soul is removed from me; my children are desolate, for the enemy has prevailed.", 1.17. "Zion spreads out her hands [for help], but there is none to comfort her; the Lord has commanded concerning Jacob [that] his adversaries shall be round about him; Jerusalem has become an outcast among them.", 1.18. "The Lord is righteous, for I have rebelled against His word; hear, I pray, all you peoples, and behold my pain; my maidens and my youths have gone into captivity.", 1.21. "They have heard how I sigh, [and] there is none to comfort me, all my enemies have heard of my trouble [and] are glad that You have done it; [if only] You had brought the day that You proclaimed [upon them] and let them be like me.", 2.1. "How hath the Lord covered with a cloud The daughter of Zion in His anger! He hath cast down from heaven unto the earth The beauty of Israel, And hath not remembered His footstool In the day of His anger.", 2.2. "The Lord hath swallowed up unsparingly All the habitations of Jacob; He hath thrown down in His wrath The strongholds of the daughter of Judah; He hath brought them down to the ground; He hath profaned the kingdom and the princes thereof.", 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.", 2.4. "He hath bent His bow like an enemy, Standing with His right hand as an adversary, And hath slain all that were pleasant to the eye; In the tent of the daughter of Zion He hath poured out His fury like fire.", 2.5. "The Lord is become as an enemy, He hath swallowed up Israel; He hath swallowed up all her palaces, He hath destroyed his strongholds; And He hath multiplied in the daughter of Judah Mourning and moaning.", 2.6. "And He hath stripped His tabernacle, as if it were a garden, He hath destroyed His place of assembly; The LORD hath caused to be forgotten in Zion Appointed season and sabbath, And hath rejected in the indignation of His anger The king and the priest.", 2.7. "The Lord hath cast off His altar, He hath abhorred His sanctuary, He hath given up into the hand of the enemy The walls of her palaces; They have made a noise in the house of the LORD, As in the day of a solemn assembly.", 2.8. "The LORD hath purposed to destroy The wall of the daughter of Zion; He hath stretched out the line, He hath not withdrawn His hand from destroying; But He hath made the rampart and wall to mourn, They languish together.", 2.10. "They sit upon the ground, and keep silence, The elders of the daughter of Zion; They have cast up dust upon their heads, They have girded themselves with sackcloth; The virgins of Jerusalem hang down Their heads to the ground.", 2.17. "The LORD hath done that which He devised; He hath performed His word That He commanded in the days of old; He hath thrown down unsparingly; And He hath caused the enemy to rejoice over thee, He hath exalted the horn of thine adversaries.", 2.20. "’See, O LORD, and consider, To whom Thou hast done thus! Shall the women eat their fruit, The children that are dandled in the hands? Shall the priest and the prophet be slain In the sanctuary of the Lord?", 2.22. "Thou hast called, as in the day of a solemn assembly, My terrors on every side, And there was none in the day of the LORD’S anger That escaped or remained; Those that I have dandled and brought up Hath mine enemy consumed.’", 3.1. "I am the man that hath seen affliction By the rod of His wrath.", 3.2. "He hath led me and caused me to walk in darkness and not in light.", 3.3. "Surely against me He turneth His hand again and again all the day.", 3.4. "My flesh and my skin hath He worn out; He hath broken my bones.", 3.5. "He hath builded against me, and compassed me With gall and travail.", 3.6. "He hath made me to dwell in dark places, As those that have been long dead. .", 3.7. "He hath hedged me about, that I cannot go forth; He hath made my chain heavy.", 3.8. "Yea, when I cry and call for help, He shutteth out my prayer.", 3.9. "He hath enclosed my ways with hewn stone, He hath made my paths crooked.", 3.10. "He is unto me as a bear lying in wait, As a lion in secret places.", 3.11. "He hath turned aside my ways, and pulled me in pieces; He hath made me desolate.", 3.12. "He hath bent His bow, and set me As a mark for the arrow.", 3.13. "He hath caused the arrows of His quiver To enter into my reins.", 3.14. "I am become a derision to all my people, And their song all the day.", 3.15. "He hath filled me with bitterness, He hath sated me with wormwood.", 3.16. "He hath also broken my teeth with gravel stones, He hath made me to wallow in ashes.", 3.17. "And my soul is removed far off from peace, I forgot prosperity.", 3.18. "And I said: ‘My strength is perished, And mine expectation from the LORD.’", 3.38. "Out of the mouth of the Most High proceedeth not Evil and good?", 3.42. "We have transgressed and have rebelled; Thou hast not pardoned.", 3.43. "Thou hast covered with anger and pursued us; Thou hast slain unsparingly.", 3.44. "Thou hast covered Thyself with a cloud, So that no prayer can pass through.", 3.45. "Thou hast made us as the offscouring and refuse In the midst of the peoples.", 4.11. "The LORD hath accomplished His fury, He hath poured out His fierce anger; And He hath kindled a fire in Zion, Which hath devoured the foundations thereof.", 4.13. "It is because of the sins of her prophets, And the iniquities of her priests, That have shed the blood of the just In the midst of her.", 4.16. "The anger of the LORD hath divided them; He will no more regard them; They respected not the persons of the priests, They were not gracious unto the elders.", 5.7. "Our fathers have sinned, and are not; And we have borne their iniquities.", 5.16. "The crown is fallen from our head; Woe unto us! for we have sinned.",

10. Hebrew Bible, Zechariah, 2.17 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •god–israel relationship, gods presence in exile •israel, gods presence in exile •exile, gods presence in Found in books: Stern (2004) 132

2.17. "הַס כָּל־בָּשָׂר מִפְּנֵי יְהוָה כִּי נֵעוֹר מִמְּעוֹן קָדְשׁוֹ׃",

2.17. "Be silent, all flesh, before the LORD; for He is aroused out of His holy habitation.",

11. Palestinian Talmud, Ketuvot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •god–israel relationship, gods presence in exile •israel, gods presence in exile •jeremiah, book of, on gods presence in exile •exile, gods presence in Found in books: Stern (2004) 94

12. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Stern (2004) 92

13. Palestinian Talmud, Kilayim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •god–israel relationship, gods presence in exile •israel, gods presence in exile •jeremiah, book of, on gods presence in exile •exile, gods presence in Found in books: Stern (2004) 94

14. Anon., Lamentations Rabbah, 25, 34 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Stern (2004) 91, 93, 95

15. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Stern (2004) 131

16. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •god–israel relationship, gods presence in exile •israel, gods presence in exile •jeremiah, book of, on gods presence in exile •exile, gods presence in •midrash, on gods presence in exile Found in books: Stern (2004) 92

29a. מבטלין ת"ת להוצאת המת ולהכנסת הכלה אמרו עליו על ר' יהודה בר' אילעאי שהיה מבטל ת"ת להוצאת המת ולהכנסת הכלה בד"א בשאין שם כל צורכו אבל יש שם כל צורכו אין מבטלין,וכמה כל צורכו אמר רב שמואל בר איניא משמיה דרב תריסר אלפי גברי ושיתא אלפי שיפורי ואמרי לה תריסר אלפי גברי ומינייהו שיתא אלפי שיפורי עולא אמר כגון דחייצי גברי מאבולא עד סיכרא,רב ששת אמר כנתינתה כך נטילתה מה נתינתה בששים ריבוא אף נטילתה בס' ריבוא ה"מ למאן דקרי ותני אבל למאן דמתני לית ליה שיעורא,תניא ר"ש בן יוחי אומר בוא וראה כמה חביבין ישראל לפני הקב"ה שבכל מקום שגלו שכינה עמהן גלו למצרים שכינה עמהן שנאמר (שמואל א ב, כז) הנגלה נגליתי לבית אביך בהיותם במצרים וגו' גלו לבבל שכינה עמהן שנאמר (ישעיהו מג, יד) למענכם שלחתי בבלה ואף כשהן עתידין ליגאל שכינה עמהן שנאמר (דברים ל, ג) ושב ה' אלהיך את שבותך והשיב לא נאמר אלא ושב מלמד שהקב"ה שב עמהן מבין הגליות,בבבל היכא אמר אביי בבי כנישתא דהוצל ובבי כנישתא דשף ויתיב בנהרדעא ולא תימא הכא והכא אלא זמנין הכא וזמנין הכא אמר אביי תיתי לי דכי מרחיקנא פרסה עיילנא ומצלינא התם אבוה דשמואל [ולוי] הוו יתבי בכנישתא דשף ויתיב בנהרדעא אתיא שכינה שמעו קול ריגשא [קמו ונפקו,רב ששת הוה יתיב בבי כנישתא דשף ויתיב בנהרדעא אתיא שכינה] ולא נפק אתו מלאכי השרת וקא מבעתו ליה אמר לפניו רבש"ע עלוב ושאינו עלוב מי נדחה מפני מי אמר להו שבקוהו,(יחזקאל יא, טז) ואהי להם למקדש מעט אמר רבי יצחק אלו בתי כנסיות ובתי מדרשות שבבבל ור"א אמר זה בית רבינו שבבבל,דרש רבא מאי דכתיב (תהלים צ, א) ה' מעון אתה היית לנו אלו בתי כנסיות ובתי מדרשות אמר אביי מריש הואי גריסנא בביתא ומצלינא בבי כנשתא כיון דשמעית להא דקאמר דוד (תהלים כו, ח) ה' אהבתי מעון ביתך הואי גריסנא בבי כנישתא,תניא ר"א הקפר אומר עתידין בתי כנסיות ובתי מדרשות שבבבל שיקבעו בא"י שנאמר (ירמיהו מו, יח) כי כתבור בהרים וככרמל בים יבא והלא דברים ק"ו ומה תבור וכרמל שלא באו אלא לפי שעה ללמוד תורה נקבעים בארץ ישראל בתי כנסיות ובתי מדרשות שקורין ומרביצין בהן תורה עאכ"ו,דרש בר קפרא מאי דכתיב (תהלים סח, יז) למה תרצדון הרים גבנונים יצתה בת קול ואמרה להם למה תרצו דין עם סיני כולכם בעלי מומים אתם אצל סיני כתיב הכא גבנונים וכתיב התם (ויקרא כא, כ) או גבן או דק אמר רב אשי ש"מ האי מאן דיהיר בעל מום הוא:,אין עושין אותו קפנדריא: מאי קפנדריא אמר רבא קפנדריא כשמה מאי כשמה כמאן דאמר אדמקיפנא אדרי איעול בהא,א"ר אבהו אם היה שביל מעיקרא מותר,אר"נ בר יצחק הנכנס ע"מ שלא לעשות קפנדריא מותר לעשותו קפנדריא וא"ר חלבו אמר ר"ה הנכנס לבהכ"נ להתפלל מותר לעשותו קפנדריא שנא' (יחזקאל מו, ט) ובבא עם הארץ לפני ה' במועדים הבא דרך שער צפון להשתחוות יצא דרך שער נגב:,עלו בו עשבים לא יתלוש מפני עגמת נפש: והתניא אינו תולש ומאכיל אבל תולש ומניח כי תנן נמי מתני' תולש ומאכיל תנן,ת"ר בית הקברות אין נוהגין בהן קלות ראש אין מרעין בהן בהמה ואין מוליכין בהן אמת המים ואין מלקטין בהן עשבים ואם ליקט שורפן במקומן מפני כבוד מתים,אהייא אילימא אסיפא כיון ששורפן במקומן מאי כבוד מתים איכא אלא ארישא:, big strongמתני׳ /strong /big ר"ח אדר שחל להיות בשבת קורין בפרשת שקלים חל להיות בתוך השבת מקדימין לשעבר ומפסיקין לשבת אחרת,בשניה זכור בשלישית פרה אדומה ברביעית החודש הזה לכם בחמישית חוזרין לכסדרן,לכל מפסיקין בראשי חדשים בחנוכה ובפורים בתעניות ובמעמדות וביוה"כ:, big strongגמ׳ /strong /big תנן התם באחד באדר משמיעין על השקלים

29a. b One interrupts /b his b Torah study to carry out the dead /b for burial b and to escort a bride /b to her wedding. b They said about Rabbi Yehuda, son of Rabbi Elai, that he would interrupt /b his b Torah study to carry out the dead /b for burial b and to escort a bride /b to her wedding. The Gemara qualifies this ruling: b In what /b case b is this statement said? /b Only b where there are not sufficient /b numbers of other people available to perform these mitzvot and honor the deceased or the bride appropriately. b However, /b when b there are sufficient /b numbers, additional people b should not interrupt /b their Torah study to participate.,The Gemara asks: b And how many /b people b are /b considered b sufficient? Rav Shmuel bar Inya said in the name of Rav: Twelve thousand men and /b another b six thousand /b men to blow b horns /b as a sign of mourning. b And some say /b a different version: b Twelve thousand men, among whom are six thousand /b men with b horns. Ulla said: For example, /b enough b to make a procession of people /b all the way b from the /b town b gate [ i abbula /i ] to the place of burial. /b , b Rav Sheshet said: As /b the Torah b was given, so it /b should be b taken away, /b i.e., the same honor that was provided when the Torah was given at Mount Sinai should be provided when the Torah is taken through the passing away of a Torah scholar. b Just as /b the Torah b was given in the presence of six hundred thousand /b men, b so too its taking /b should be done b in the presence of six hundred thousand /b men. The Gemara comments: b This applies to someone who read /b the Bible b and studied /b i halakhot /i for himself. b But for someone who taught /b others, b there is no limit /b to the honor that should be shown to him.,§ b It is taught /b in a i baraita /i : b Rabbi Shimon ben Yoḥai says: Come and see how beloved the Jewish people are before the Holy One, Blessed be He. As every place they were exiled, the Divine Presence /b went b with them. They were exiled to Egypt, /b and b the Divine Presence /b went b with them, as it is stated: “Did I reveal myself to the house of your father when they were in Egypt?” /b (I Samuel 2:27). b They were exiled to Babylonia, /b and b the Divine Presence /b went b with them, as it is stated: “For your sake I have sent to Babylonia” /b (Isaiah 43:14). b So too, when, in the future, they will be redeemed, the Divine Presence will be with them, as it is stated: “Then the Lord your God will return with your captivity” /b (Deuteronomy 30:3). b It does not state: He will bring back, /b i.e., He will cause the Jewish people to return, b but rather /b it says: b “He will return,” /b which b teaches that the Holy One, Blessed be He, will return /b together b with them from among the /b various b exiles. /b ,The Gemara asks: b Where in Babylonia /b does the Divine Presence reside? b Abaye said: In the /b ancient b synagogue of Huzal and in the synagogue that was destroyed and rebuilt in Neharde’a. And do not say /b that the Divine Presence resided b here and there, /b i.e., in both places simultaneously. b Rather, at times /b it resided b here /b in Huzal b and at times there /b in Neharde’a. b Abaye said: I have /b a blessing b coming to me, for whenever I am /b within b a distance of a parasang /b from one of those synagogues, b I go in and pray there, /b due to the special honor and sanctity attached to them. It was related that b the father of Shmuel and Levi were /b once b sitting in the synagogue that was destroyed and rebuilt in Neharde’a. The Divine Presence came /b and b they heard a loud sound, /b so b they arose and left. /b ,It was further related that b Rav Sheshet was /b once b sitting in the synagogue that was destroyed and rebuilt in Neharde’a, /b and b the Divine Presence came but he did not go out. The ministering angels came and were frightening him /b in order to force him to leave. Rav Sheshet turned to God and b said before Him: Master of the Universe, /b if one is b wretched and /b the other is b not wretched, who should defer to whom? /b Shouldn’t the one who is not wretched give way to the one who is? Now I am blind and wretched; why then do you expect me to defer to the angels? God then turned to the angels and b said to them: Leave him. /b ,The verse states: b “Yet I have been to them as a little sanctuary /b in the countries where they have come” (Ezekiel 11:16). b Rabbi Yitzḥak said: This /b is referring to b the synagogues and study halls in Babylonia. And Rabbi Elazar said: This /b is referring to b the house of our master, /b i.e., Rav, b in Babylonia, /b from which Torah issues forth to the entire world., b Rava interpreted /b a verse b homiletically: What is /b the meaning of that b which is written: “Lord, You have been our dwelling place /b in all generations” (Psalms 90:1)? b This /b is referring to b the synagogues and study halls. Abaye said: Initially, I used to study /b Torah b in /b my b home and pray in the synagogue. Once I heard /b and understood b that which /b King b David says: “Lord, I love the habitation of Your house” /b (Psalms 26:8), b I would /b always b study /b Torah b in the synagogue, /b to express my love for the place in which the Divine Presence resides., b It is taught /b in a i baraita /i : b Rabbi Elazar HaKappar says: In the future, the synagogues and the study halls in Babylonia will be /b transported and b reestablished in Eretz Yisrael, as it is stated: “Surely, like Tabor among the mountains, and like Carmel by the sea, so shall he come” /b (Jeremiah 46:18). There is a tradition that these mountains came to Sinai at the giving of the Torah and demanded that the Torah should be given upon them. b And are /b these b matters not /b inferred through an b i a fortiori /i /b argument: b Just as Tabor and Carmel, which came only momentarily to study Torah, were /b relocated and b established in Eretz Yisrael /b in reward for their actions, b all the more so /b should b the synagogues and study halls /b in Babylonia, b in which the Torah is read and disseminated, /b be relocated to Eretz Yisrael., b Bar Kappara interpreted /b a verse b homiletically: What is /b the meaning of that b which is written: “Why do you look askance [ i teratzdun /i ], O high-peaked mountains, /b at the mountain that God has desired for His abode” (Psalms 68:17)? b A Divine Voice issued forth and said to /b all the mountains that came and demanded that the Torah be given upon them: b Why do you seek [ i tirtzu /i ] /b to enter into b a legal dispute [ i din /i ] with /b Mount b Sinai? You are all blemished in comparison to /b Mount b Sinai, /b as b it is written here: “High-peaked [ i gavnunnim /i ]” and it is written there, /b with regard to the blemishes that disqualify a priest: b “Or crookbacked [ i gibben /i ] or a dwarf” /b (Leviticus 21:20). b Rav Ashi said: Learn from /b this that b one who is arrogant is /b considered b blemished. /b The other mountains arrogantly insisted that the Torah should be given upon them, and they were therefore described as blemished.,§ The mishna teaches that even if a synagogue fell into ruin, b it may not be made /b into b a i kappendarya /i . /b The Gemara asks: b What is /b meant by b i kappendarya /i ? Rava said: A shortcut, as /b implied by b its name. /b The Gemara clarifies: b What /b do you mean by adding: b As /b implied by b its name? /b It is b like one who said: Instead of going around the /b entire row of b houses [ i makkifna addari /i ] /b to get to the other side, thereby lengthening my journey, b I will enter this /b house and walk through it to the other side. The word i kappendarya /i sounds like a contraction of i makkifna addari /i . This is what Rava meant by saying: As implied by its name., b Rabbi Abbahu said: If /b a public b path had initially /b passed through that location, before the synagogue was built, b it is permitted /b to continue to use it as a shortcut, for the honor due to a synagogue cannot annul the public’s right of access to the path., b Rav Naḥman bar Yitzḥak said: /b With regard to b one who enters /b a synagogue b without intending to make it /b into b a shortcut, /b when he leaves b he is permitted to make it /b into b a shortcut /b for himself, by leaving through the exit on the other side of the building. b And Rabbi Ḥelbo said /b that b Rav Huna said: /b With regard to b one who enters a synagogue to pray, he is permitted to make it /b into b a shortcut /b for himself by leaving through a different exit, and it is fitting to do so, b as it is stated: “And when the people of the land shall come before the Lord in the appointed seasons, he that enters by way of the north gate to bow down shall go forth by the way of the south gate” /b (Ezekiel 46:9). This indicates that it is a show of respect not to leave through the same entrance through which one came in; it is better to leave through the other side.,§ The mishna teaches: If b grass sprang up in /b a ruined synagogue, although it is not befitting its sanctity, b one should not pick /b it, b due to /b the b anguish /b that it will cause to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it. The Gemara asks: b But isn’t it taught /b in a i baraita /i : b One may not pick /b the grass b and feed /b it to one’s animals, b but he may pick /b it b and leave /b it there? The Gemara answers: b When we learned /b the prohibition against picking the grass in b the mishna as well, we learned /b only that it is prohibited to b pick /b it and b feed /b it to one’s animals, but it is permitted to leave it there., b The Sages taught /b in a i baraita /i : In b a cemetery, one may not act with frivolity; one may not graze an animal /b on the grass growing b inside it; and one may not direct a water channel /b to pass b through it; and one may not gather grass inside it /b to use the grass as feed for one’s animals; b and if one gathered /b grass for that purpose, b it should be burnt on the spot, out of respect for the dead. /b ,The Gemara clarifies: With regard to the phrase: Out of respect for the dead, b to which /b clause of the i baraita /i does it refer? b If we say /b it is referring b to the last clause, /b that if one gathered grass that it should be burnt out of respect for the dead, then one could ask: b Since /b the grass b is burnt on the spot, /b and not publicly, b what respect for the dead is there /b in this act? b Rather, /b the phrase must be referring b to the first clause /b of the i baraita /i , and it explains why it is prohibited to act with frivolity., strong MISHNA: /strong On four i Shabbatot /i during and surrounding the month of Adar, a Torah portion of seasonal significance is read. When b the New Moon of Adar occurs on Shabbat, /b the congregation b reads the portion of i Shekalim /i /b on that Shabbat. If the New Moon b occurs during /b the middle of b the week, they advance /b the reading of that portion b to the previous /b Shabbat, b and, /b in such a case, b they interrupt /b the reading of the four portions b on the following Shabbat, /b which would be the first Shabbat of the month of Adar, and no additional portion is read on it., b On the second /b Shabbat, the Shabbat prior to Purim, they read the portion: b “Remember /b what Amalek did” (Deuteronomy 25:17–19), which details the mitzva to remember and destroy the nation of Amalek. b On the third /b Shabbat, they read the portion of b the Red Heifer [ i Para /i ] /b (Numbers 19:1–22), which details the purification process for one who became ritually impure through contact with a corpse. b On the fourth /b Shabbat, they read the portion: b “This month [ i haḥodesh /i ] shall be for you” /b (Exodus 12:1–20), which describes the offering of the Paschal lamb. b On the fifth /b Shabbat, b they resume the /b regular weekly b order /b of readings and no special portion is read., b For all /b special days, the congregation b interrupts /b the regular weekly order of readings, and a special portion relating to the character of the day is read. This applies b on the New Moons, on Hanukkah, and on Purim, on fast days, and on the /b non-priestly b watches, and on Yom Kippur. /b , strong GEMARA: /strong b We learned /b in a mishna b there /b ( i Shekalim /i 1:1): b On the first of Adar they make /b a public b announcement concerning /b the forthcoming collection of half- b shekels. /b The money is used for the communal offerings in the Temple in the coming year.

17. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •god–israel relationship, gods presence in exile •israel, gods presence in exile •jeremiah, book of, on gods presence in exile •exile, gods presence in Found in books: Stern (2004) 95

31a. שאני התם דשירה דיומיה היא,תניא רבי יהודה אומר משום ר"ע בראשון מה היו אומרים (תהלים כד, א) לה' הארץ ומלואה על שם שקנה והקנה ושליט בעולמו,בשני מה היו אומרים (תהלים מח, ב) גדול ה' ומהולל מאד על שם שחילק מעשיו ומלך עליהן,בשלישי היו אומרים (תהלים פב, א) אלהים נצב בעדת אל על שם שגילה ארץ בחכמתו והכין תבל לעדתו ברביעי היו אומרים (תהלים צד, א) אל נקמות ה' על שם שברא חמה ולבנה ועתיד ליפרע מעובדיהן,בחמישי היו אומרים (תהלים פא, ב) הרנינו לאלהים עוזנו על שם שברא עופות ודגים לשבח לשמו בששי היו אומרים (תהלים צג, א) ה' מלך גאות לבש על שם שגמר מלאכתו ומלך עליהן בשביעי היו אומרים (תהלים צב, א) מזמור שיר ליום השבת ליום שכולו שבת,א"ר נחמיה מה ראו חכמים לחלק בין הפרקים הללו אלא בראשון שקנה והקנה ושליט בעולמו בשני שחילק מעשיו ומלך עליהם בשלישי שגילה ארץ בחכמתו והכין תבל לעדתו,ברביעי שברא חמה ולבנה ועתיד ליפרע מעובדיהן בחמישי שברא עופות ודגים לשבח לשמו בששי שגמר מלאכתו ומלך עליהם בשביעי על שם ששבת,וקמיפלגי בדרב קטינא דאמר רב קטינא שיתא אלפי שני הוה עלמא וחד חרוב שנאמר (ישעיהו ב, יא) ונשגב יי' לבדו ביום ההוא (אמר אביי) תרי חרוב שנאמ' (הושע ו, ב) יחיינו מיומים,במוספי דשבתא מה היו אומרים אמר רב ענן בר רבא אמר רב הזי"ו ל"ך,ואמר רב חנן בר רבא אמר רב כדרך שחלוקים כאן כך חלוקין בבית הכנסת,במנחת' דשבתא מה היו אומרי' אמר רבי יוחנן אז ישיר ומי כמוך ואז ישיר,איבעי' להו הני כולהו בחד שבתא אמרי להו או דלמא כל שבתא ושבתא אמרי חד תא שמע דתניא א"ר יוסי עד שהראשונה אומרת אחת שניה חוזרת שתים שמע מינה כל שבתא ושבתא אמרי חד שמע מינה,אמר רב יהודה בר אידי א"ר יוחנן עשר מסעות נסעה שכינה מקראי וכנגדן גלתה סנהדרין מגמרא,עשר מסעות נסעה שכינה מקראי מכפרת לכרוב ומכרוב לכרוב ומכרוב למפתן וממפתן לחצר ומחצר למזבח וממזבח לגג ומגג לחומה ומחומה לעיר ומעיר להר ומהר למדבר וממדבר עלתה וישבה במקומה שנאמר (הושע ה, טו) אלך אשובה אל מקומי,מכפורת לכרוב מכרוב לכרוב ומכרוב למפתן דכתיב (שמות כה, כב) ונועדתי [לך שם ודברתי] אתך מעל הכפורת וכתיב וירכב על כרוב ויעף וכתיב (יחזקאל ט, ג) וכבוד אלהי ישראל נעלה מעל הכרוב אשר היה עליו אל מפתן הבית,וממפתן לחצר דכתיב (יחזקאל י, ד) וימלא הבית את הענן והחצר מלאה את נגה כבוד ה' מחצר למזבח דכתיב ראיתי את ה' נצב על המזבח וממזבח לגג דכתיב (משלי כא, ט) טוב לשבת על פנת גג מגג לחומה דכתיב והנה ה' נצב על חומת אנך מחומה לעיר דכתיב (מיכה ו, ט) קול ה' לעיר יקרא,ומעיר להר דכתיב ויעל כבוד ה' מעל תוך העיר ויעמד על ההר אשר מקדם לעיר ומהר למדבר דכתיב (משלי כא, יט) טוב שבת בארץ מדבר וממדבר עלתה וישבה במקומה דכתיב אלך אשובה אל מקומי וגו',א"ר יוחנן ששה חדשים נתעכבה שכינה לישראל במדבר שמא יחזרו בתשובה כיון שלא חזרו אמר תיפח עצמן שנאמר (איוב יא, כ) ועיני רשעים תכלינה ומנוס אבד מנהם ותקותם מפח נפש,וכנגדן גלתה סנהדרין מגמרא מלשכת הגזית לחנות ומחנות לירושלים ומירושלים ליבנה

31a. The Gemara rejects this argument. b It is different there, as /b in any case “Sing aloud” b is the psalm of the day, /b either because it was an ordinary Thursday or because it was Rosh HaShana. However, there is no proof from here that in all uncertain cases they would recite the psalm for an ordinary weekday, as it is possible that they did not recite any psalm at all.,§ The Gemara expands on the topic of the daily psalms recited by the Levites. b It is taught /b in a i baraita /i that b Rabbi Yehuda said in the name of Rabbi Akiva: On the first /b day of the week, Sunday, b what /b psalm b would /b the Levites b recite? /b The psalm beginning with the phrase: b “The earth is the Lord’s, and its fullness” /b (Psalms 24:1), in commemoration of the first day of Creation, b because /b on that day b He acquired /b the world b and transferred /b it to man, b and /b He b was /b the only b ruler in His world, /b as the angels were not created until the second day., b On the second /b day of the week b what /b psalm b would /b the Levites b recite? /b The psalm that begins: b “Great is the Lord, and highly to be praised /b in the city of our God, His sacred mountain” (Psalms 48:2). This is b because /b on the second day of Creation b He separated His works, /b dividing between the upper waters and the lower waters, b and ruled over them /b as King; and this psalm speaks of Jerusalem as “The city of a great King” (Psalms 48:3)., b On the third /b day of the week b they would recite /b the psalm beginning: b “God stands in the congregation of God” /b (Psalms 82:1), b because /b on the third day of Creation b He revealed the land in His wisdom and /b thereby b prepared the world for His assembly /b that could now live on the dry land. b On the fourth /b day of the week b they would recite /b the psalm beginning: b “O Lord God, to Whom vengeance belongs” /b (Psalms 94:1), b because /b on the fourth day of Creation b He created the sun and the moon, and in the future He will punish /b and take vengeance upon b those who worship them. /b , b On the fifth /b day of the week the Levites b would recite /b the psalm beginning: b “Sing aloud to God our strength” /b (Psalms 81:2), b because /b on the fifth day of Creation b He created birds and fish to praise His name. On the sixth /b day of the week b they would recite /b the psalm beginning: b “The Lord reigns, He is clothed with majesty” /b (Psalms 93:1), b because /b on that day b He completed His labor and ruled over /b all of creation in full glory. b On the seventh /b day of the week, Shabbat, b they would recite /b the psalm beginning: b “A psalm, a song for the day of Shabbat” /b (Psalms 92:1), b as /b the future world will be b a day that is all Shabbat. /b , b Rabbi Neḥemya said: What did the Sages see /b that led them b to distinguish between these chapters, /b as they interpret the psalms recited on the six weekdays as referring to the past, whereas the psalm recited on Shabbat is referring to the future. b Rather, /b all of the psalms refer to the past. The first six are as explained above: b On the first /b day, the reason is b that He acquired /b the world b and transferred /b it to man, b and /b He b was /b the only b ruler in His world; on the second /b day, the reason is b that He separated His works and ruled over them /b as King; b on the third /b day, the reason is b that He revealed the land in His wisdom and /b thereby b prepared the world for His assembly. /b , b On the fourth /b day, the reason is b that He created the sun and the moon, and in the future He will punish those who worship them; on the fifth /b day, the reason is b that He created birds and fish to praise His name; on the sixth /b day, the reason is b that He completed His labor and ruled over /b all of creation. However, b on the seventh /b day, the reason is b that He rested /b from His work, as the phrase “A psalm, a song for the day of Shabbat” is referring to the first Shabbat of Creation.,The Gemara comments: b And /b these i tanna’im /i b disagree with /b regard to a statement b of Rav Ketina, as Rav Ketina said: The world will exist for six thousand years, and /b for b one /b thousand years it will be b destroyed, as it is stated: “And the Lord alone shall be exalted on that day” /b (Isaiah 2:11), and one day for God is a thousand years, as indicated in the verse: “For a thousand years in Your sight are but as yesterday when it is past” (Psalms 90:4). Rav Ketina’s statement is in accordance with the opinion of Rabbi Akiva. Conversely, b Abaye said: /b The world will be b destroyed /b for b two /b thousand years, b as it is stated: “After two days He will revive us” /b (Hosea 6:2). According to the opinion of Abaye that the destruction will be for two days, there is no connection between the future world and the day of Shabbat, which is only one day.,§ The Gemara further asks: When it came b to the additional offerings of Shabbat, what would /b the Levites b recite? Rav A bar Rava said /b that b Rav said: /b They would recite in accordance with the mnemonic b i hei /i , i zayin /i , i yod /i , i vav /i , i lamed /i , i kaf /i . /b They would divide the song of i Ha’azinu /i into six sections, each of which began with a letter of the mnemonic: “Give ear [ i ha’azinu /i ], you heavens” (Deuteronomy 32:1); “Remember [ i zekhor /i ] the days of old” (Deuteronomy 32:7); “He made him ride [ i yarkivehu /i ] on the high places of the earth” (Deuteronomy 32:13); “The Lord saw it [ i vayar /i ] and spurned” (Deuteronomy 32:19); “Were it not [ i lulei /i ] that I dread the enemy’s provocation” (Deuteronomy 32:27); “For i [ki] /i the Lord will judge His people” (Deuteronomy 32:36)., b And Rav Ḥa bar Rava said /b that b Rav said: In the manner that /b the verses of the song of i Ha’azinu /i b are divided here /b for the recitation of the additional offerings of Shabbat in the Temple, b so too are they divided /b when they are read b in the synagogue /b on Shabbat.,The Gemara asks another question: When it came b to the /b daily b afternoon offering on Shabbat, what would /b the Levites b recite? Rabbi Yoḥa said: “Then sang /b Moses” (Exodus 15:1), b and: “Who is like You” /b (Exodus 15:11), the two halves of the Song of the Sea, b and: “Then Israel sang /b this song” (Numbers 21:17), the entire Song of the Well., b A dilemma was raised before /b the Sages: Does b one recite all these /b sections of the song of i Ha’azinu /i b on each Shabbat, or perhaps on each and every Shabbat /b they would b recite one /b section? The Gemara suggests: b Come /b and b hear, as it is taught /b in a i baraita /i that b Rabbi Yosei said: By /b the time b that /b those who recite b the first /b set, i.e., the verses for the additional offerings brought on Shabbat, b recite /b it b once, /b those who recite b the second /b set, for the daily afternoon offering, would b repeat /b their cycle b twice, /b as the first set was comprised of six sections, whereas the second set included only three sections. b Learn from here /b that b each and every Shabbat they would recite /b only b one /b section. The Gemara concludes: Indeed, b learn from here /b that this is correct.,§ b Rav Yehuda bar Idi said /b that b Rabbi Yoḥa said: The Divine Presence traveled ten journeys, /b i.e., it left the Temple and Eretz Yisrael in ten stages at the time of the destruction of the First Temple, as derived b from verses. And corresponding to them the Sanhedrin was exiled /b in ten stages at the end of the Second Temple period and after the destruction of the Temple, and this is known b from tradition. /b ,The Gemara elaborates. b The Divine Presence traveled ten journeys, /b as derived b from verses. /b The ten journeys are: b From the Ark cover to the cherub; and from /b one b cherub to /b the other b cherub; and from /b the second b cherub to the threshold /b of the Sanctuary; b and from the threshold to the courtyard; and from the courtyard to the altar; and from the altar to the roof; and from the roof to the wall /b of the Temple Mount; b and from the wall to the city; and from the city to a mountain /b close to Jerusalem; b and from /b that b mountain to the wilderness; and from the wilderness it ascended and rested in its place /b in Heaven, isolated from humanity, b as it is stated: “I will go and return to My place” /b (Hosea 5:15).,The Gemara cites the sources for each of these stages: b From the Ark cover /b the Divine Presence traveled b to the cherub, /b and b from /b one b cherub to /b the other b cherub, and from the /b second b cherub to the threshold, as it is written /b with regard to Moses in the Tabernacle: b “And there I will meet with you, and I will speak to you from above the Ark cover, /b from between the two cherubs” (Exodus 25:22). b And it is written: “And He rode upon a cherub, and flew” /b (II Samuel 22:11), which indicates that the glory of the Divine Presence can rest upon one cherub. b And it is written: “And the glory of the God of Israel had ascended from the cherub, on which it was, to the threshold of the House” /b (Ezekiel 9:3), i.e., the Divine Presence moved from the cherub to the threshold., b And from the threshold /b of the Sanctuary the Divine Presence went b to the courtyard, as it is written: “And the House was filled with the cloud and the courtyard was full of the brightness of the Lord’s glory” /b (Ezekiel 10:4). b From the courtyard to the altar, as it is written: “I saw the Lord standing on the altar” /b (Amos 9:1). b And from the altar to the roof, as it is written: “It is better to dwell in a corner of the roof /b than in a house together with a contentious woman” (Proverbs 21:9). b From the roof to the wall, as it is written: “And behold, the Lord stood upon a wall made by a plumb line” /b (Amos 7:7). b From the wall to the city, as it is written: “The Lord’s voice cries to the city” /b (Micah 6:9)., b And from the city /b the Divine Presence arose b to the mountain /b nearest the Sanctuary, i.e., the Mount of Olives, b as it is written: “And the glory of the Lord went up from the midst of the city, and stood upon the mountain, which is on the east side of the city” /b (Ezekiel 11:23). b And from the mountain to the wilderness, as it is written: “It is better to live in the wilderness /b than with a contentious and fretful woman” (Proverbs 21:19). b And from the wilderness it ascended and rested in its place /b in Heaven, b as it is written: “I will go and return to My place /b until they acknowledge their guilt” (Hosea 5:15)., b Rabbi Yoḥa said: /b For b six months the Divine Presence lingered in the wilderness, /b waiting b for the Jewish people, /b hoping that b perhaps they would repent /b and it would be able to return to its place. b When they did not repent, /b the Divine Presence b said: Let them /b despair and b be lost, as it is stated: “But the eyes of the wicked shall fail, and they shall have no way to flee, and their hope shall be the drooping of the soul” /b (Job 11:20). This concludes the discussion of the ten stages of the exile of the Divine Presence from the Holy of Holies., b And corresponding to /b these ten stages, b the Sanhedrin was exiled /b in ten stages at the end of the Second Temple period and after the destruction of the Temple, and this is known b from tradition: From the Chamber of Hewn Stone, /b its fixed seat in the Temple, b to i Ḥanut /i , /b literally, shop, a designated spot on the Temple Mount outside the Temple proper; b and from i Ḥanut /i to Jerusalem; and from Jerusalem to Yavne; /b

18. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •god–israel relationship, gods presence in exile •israel, gods presence in exile •jeremiah, book of, on gods presence in exile •exile, gods presence in Found in books: Stern (2004) 94

145b. אלא לעדות אשה בלבד,איבעיא להו עד מפי עד לעדות בכור מהו רב אמי אסיר ורב אסי שרי,א"ל רב אמי לרב אסי והא תנא דבי מנשיא אין עד מפי עד כשר אלא לעדות אשה בלבד אימא לעדות שהאשה כשרה לה בלבד רב יימר אכשר עד מפי עד לבכור קרי עליה מרימר יימר שרי בוכרא והלכתא עד מפי עד כשר לבכור:,חלות דבש: כי אתא רב הושעיא מנהרדעא אתא ואייתי מתניתא בידיה זיתים וענבים שריסקן מע"ש ויצאו מעצמן אסורין ור"א ור"ש מתירין,אמר רב יוסף גברא יתירא אתא לאשמעינן א"ל אביי טובא קמ"ל דאי ממתניתין הוה אמינא התם הוא דמעיקרא אוכלא ולבסוף אוכלא אבל הכא דמעיקרא אוכלא ולבסוף משקה אימא לא קמ"ל:, big strongמתני׳ /strong /big כל שבא בחמין מערב שבת שורין אותו בחמין בשבת וכל שלא בא בחמין מערב שבת מדיחין אותו בחמין בשבת חוץ מן המליח הישן (ודגים מלוחין קטנים) וקולייס האיספנין שהדחתן זו היא גמר מלאכתן:, big strongגמ׳ /strong /big כגון מאי אמר רב ספרא כגון תרנגולתא דר' אבא ואמר רב ספרא זימנא חדא איקלעית להתם ואוכלן מיניה ואי לא רבי אבא דאשקיין חמרא בר תלתא טרפי איתנסי,רבי יוחנן רייק מכותח דבבלאי אמר רב יוסף ולירוק אנן מתרנגולתא דרבי אבא ועוד אמר רב גזא זימנא חדא איקלעית להתם ועבדית כותח דבבלאי שאילו מיניה כל בריחי מערבא:,כל שלא בא בחמין וכו': הדיח מאי אמר רב יוסף הדיח חייב חטאת אמר מר בריה דרבינא אף אנן נמי תנינא חוץ ממליח ישן וקולייס האיספנין שהדחתן זו היא גמר מלאכתן שמע מינה,יתיב רבי חייא בר אבא ורבי אסי קמיה דרבי יוחנן ויתיב רבי יוחנן וקא מנמנם אמר ליה רבי חייא בר אבא לרבי אסי מפני מה עופות שבבבל שמנים א"ל כלך למדבר עזה ואראך שמנים מהן מפני מה מועדים שבבבל שמחים מפני שהן עניים מפני מה ת"ח שבבבל מצויינין לפי שאינן בני תורה מפני מה עובדי כוכבים מזוהמי' מפני שאוכלין שקצי' ורמשי',איתער בהו רבי יוחנן אמר להו דרדקי לא כך אמרתי לכם (משלי ז, ד) אמור לחכמה אחותי את אם ברור לך הדבר כאחותך שהיא אסורה לך אומרהו ואם לאו לא תאמרהו אמרו ליה ולימא לן מר איזה מהן מפני מה עופות שבבבל שמנים מפני שלא גלו שנאמר (ירמיהו מח, יא) שאנן מואב מנעוריו ושקט הוא אל שמריו ובגולה לא הלך,והכא מנלן דגלו דתניא רבי יהודה אומר נ"ב שנה לא עבר איש ביהודה שנאמר (ירמיהו ט, ט) על ההרים אשא בכי ונהי וגו' מעוף השמים ועד בהמה נדדו הלכו בהמ"ה בגימטריא חמשין ותרתין הוו,א"ר יעקב א"ר יוחנן כולן חזרו חוץ מקולייס האיספנין דאמר רב הני מדרי דבבל מהדרי מיא לעין עיטם והאי כיון דלא שריר שדריה לא מצי סליק,מפני מה מועדים שבבבל שמחים מפני שלא היו באותה קללה דכתיב (הושע ב, יג) והשבתי כל משושה חגה חדשה ושבתה וכל מועדה וכתיב (ישעיהו א, יד) חדשיכם ומועדיכם שנאה נפשי היו עלי לטורח מאי היו עלי לטורח א"ר אלעזר אמר הקב"ה לא דיין לישראל שחוטאין לפני אלא שמטריחין אותי לידע איזו גזירה קשה אביא עליהן א"ר יצחק אין לך כל רגל ורגל שלא באתה בולשת לציפורי ואמר רבי חנינא אין לך כל רגל ורגל שלא בא לטבריה אגמון וקמטון ובעל זמורה,מפני מה ת"ח שבבבל מצויינין לפי שאינן בני מקומן דאמרי אינשי במתא שמאי בלא מתא תותבאי (ישעיהו כז, ו) הבאים ישרש יעקב יציץ ופרח ישראל תני רב יוסף אלו תלמידי חכמים שבבבל שעושין ציצין ופרחים לתורה,מפני מה עובדי כוכבים מזוהמין שלא עמדו על הר סיני שבשעה

145b. b only for testimony /b that b a woman’s /b husband died, enabling her to remarry. Only in that case can a ruling rely on hearsay testimony, and that is specifically so the woman will be allowed to remarry., b A dilemma was raised before /b the Sages about a related matter: With regard to b hearsay testimony in testimony /b permitting a priest to eat b a firstborn /b animal, b what is /b the i halakha /i ? After the destruction of the Temple, the Sages decreed that if a priest has the firstborn offspring of a kosher animal and it becomes blemished, he must bring witnesses to testify that he did not cause the blemish. Priests were suspected of violating the prohibition against inflicting a wound on firstborn animals to enable them to eat the animals. The question here pertains to a case in which there is no one available who can testify that he saw firsthand how the animal was blemished, but there is someone who heard from an eyewitness how the blemish was caused. b Rav Ami prohibited /b accepting hearsay testimony in this case, b and Rav Asi permitted /b doing so., b Rav Ami said to Rav Asi: Didn’t the school /b of b Menashya teach /b that b hearsay testimony is only valid in testimony /b enabling b a woman /b to remarry, indicating that it is not accepted in the case of a firstborn animal? Rav Asi answered: Emend the previously cited ruling and b say: /b Hearsay testimony is b only /b valid b in testimony for which /b the testimony of b a woman is valid. /b A woman’s testimony is accepted with regard to the death of a man, enabling his wife to remarry, and it is also accepted with regard to a firstborn animal. b Rav Yeimar deemed hearsay testimony /b valid in permitting the slaughter of a firstborn animal that developed a blemish. b Mareimar called him: Yeimar who permits the firstborn; /b Mareimar was of the opinion that testimony of that kind is invalid and cannot provide the basis to allow the animal to be slaughtered. The Gemara concludes: b And the i halakha /i is /b that b hearsay testimony is valid with regard to a firstborn /b animal.,We learned in the mishna that according to Rabbi Eliezer, honey that flows on its own from b honeycombs /b is permitted on Shabbat. b When Rav Hoshaya came from Neharde’a, he came and brought a i baraita /i with him: /b With regard to b olives and grapes that one crushed before Shabbat and /b their juices b seeped out on their own /b on Shabbat, the juices b are prohibited /b for use on Shabbat; b and Rabbi Elazar and Rabbi Shimon permit /b using them., b Rav Yosef said /b rhetorically: b Did he /b merely b come to teach us an additional person? /b This opinion already appears in the mishna in the name of Rabbi Elazar. Did Rav Hoshaya cite the i baraita /i merely to add the name of Rabbi Shimon? b Abaye said to him: He is teaching us a great deal, as if /b we learned this matter b from the mishna /b alone, b I would have said: It is there that it is /b permitted, because b initially /b it was b food and ultimately /b it remained b food, /b since it is possible to assert that the honey that seeped is a food rather than a liquid. b However, here, /b with regard to olives and grapes, b which initially /b were b food and ultimately /b became b liquid, say /b that it is b not /b permitted even according to Rabbi Elazar. Therefore, b he is teaching us /b that Rabbi Elazar rules leniently even in the case of olives and grapes., strong MISHNA: /strong b Any /b salted food item b that was /b already b placed in hot water, /b i.e., cooked, b before Shabbat, one may soak it in hot water /b even b on Shabbat. And anything that was not placed in hot water before Shabbat, one may rinse it in hot water on Shabbat /b but may not soak it, b with the exception of old salted /b fish b and small salted fish and /b the b i kolyas ha’ispanin /i /b fish, b for which rinsing /b with hot water b itself is completion of the prohibited labor /b of cooking., strong GEMARA: /strong We learned in the mishna that an item that was cooked before Shabbat may be soaked in hot water on Shabbat. The Gemara asks: b In what case /b would soaking in hot water be required after the item was already cooked? b Rav Safra said: In the case of the chicken of Rabbi Abba, /b which for medical reasons was cooked so thoroughly that it completely dissolved. b And Rav Safra said: One time I happened to come there and he fed me /b chicken prepared that way, b and if not /b for the fact that b Rabbi Abba gave me three-leaf-, /b i.e., year, b old wine to drink, I would have been forced /b to vomit., b The Gemara relates that Rabbi Yoḥa would spit from the thought of Babylonian i kutaḥ /i , /b because he found it so disgusting. b Rav Yosef said: Then we should spit from /b the thought of b Rabbi Abba’s chicken, /b which is even more disgusting to people from Babylonia. b And furthermore, Rav Gaza said: /b On b one occasion I happened to come there, /b to Eretz Yisrael, b and I prepared Babylonian i kutaḥ /i , /b and b all of the sick people of the West, /b Eretz Yisrael, b asked me for it. /b Apparently, not everyone in Eretz Yisrael found it disgusting.,We learned in the mishna: b Anything that was not /b cooked b in hot water /b before Shabbat, one may rinse it in hot water on Shabbat except for salted fish and i kolyas ha’ispanin /i . The Gemara asks: If b one /b unwittingly b rinsed /b it, b what is /b the i halakha /i ? b Rav Yosef said: /b If b one rinsed /b these foods, he is b liable to /b bring b a sin-offering /b for having performed the prohibited labor of cooking. b Mar, son of Ravina, said: We, too, have also learned /b this ruling in the mishna, which states: b Except for old salted fish and i kolyas ha’ispanin /i , rinsing itself is completion of their prohibited labor /b of cooking. One who rinses these items is considered to have performed a prohibited labor. The Gemara concludes: Indeed, b learn from this /b that this is the ruling.,Apropos relations between the Jews of Eretz Yisrael and Babylonia, the Gemara relates: b Rabbi Ḥiyya bar Abba and Rabbi Asi were sitting before Rabbi Yoḥa, and Rabbi Yoḥa was sitting and dozing. /b In the meantime the two of them conversed. b Rabbi Ḥiyya bar Abba said to Rabbi Asi: For what /b reason b are the fowl in Babylonia fatter /b than those in Eretz Yisrael? b He said to him: /b This is not at all the case; b go to the desert of Gaza /b in Eretz Yisrael, b and I will show you /b fowl that are b fatter than them. /b Rabbi Ḥiyya bar Abba then asked: b For what /b reason are b Festivals in Babylonia more joyous /b than those in Eretz Yisrael? Rabbi Asi answered him: b Because /b in Babylonia b they are poor, /b and it is only on Festivals that they have a lot to eat, which causes them to rejoice. Rabbi Ḥiyya then asked: b For what /b reason b are Torah scholars in Babylonia distinguished /b by their special rabbinic garb? Rabbi Asi answered: b Because they are not well-versed in Torah. /b If they would not distinguish themselves by dressing differently, they would not be respected for their Torah knowledge. He then asked: b For what /b reason b are gentiles /b ethically b contaminated? /b He answered: b Because they eat abominable creatures and crawling things, /b and that causes bad character traits., b Rabbi Yoḥa woke up /b due to their discussion b and said to them: /b You b children, did I not tell you this, /b that the verse b “Say to wisdom: You are my sister, /b and call understanding your kin” (Proverbs 7:4) means that b if the matter is as clear to you as /b the fact that b your sister is forbidden to you, say it, and if not, do not say it; /b and these explanations that you offered are unfounded. b They said to him: Then will the Master tell us /b the answers to b some of them? /b He said to them: b Why are /b the b fowl in Babylonia fatter /b than those in Eretz Yisrael? b Because they were not exiled, as it says: “Moab has been at ease since his youth and he has settled on his lees, /b and he was not emptied from vessel to vessel b and did not go into captivity; /b therefore his taste remained in him and his scent did not change” (Jeremiah 48:11). Apparently, one who is not exiled retains his strength., b And here /b in Eretz Yisrael, b from where do we /b derive b that /b even the animals and birds b were exiled? As it was taught /b in a i baraita /i : b Rabbi Yehuda says /b that b no person passed through /b the land of b Judea /b for b fifty-two years, as it is stated: “I will raise crying and wailing for the mountains /b and a lamentation for the pastures of the wilderness, for they have been burned, with no person passing through, and they do not hear the voice of the cattle, b from the bird of the heavens to the beast [ i behema /i , /b spelled i beit /i , i heh /i , i mem /i , i heh /i ], b all have fled and gone” /b (Jeremiah 9:9). b i Behema /i has a numerical value of fifty-two, /b alluding to the fact that no one passed through for fifty-two years. From the verse cited in this i baraita /i , it is clear that even the animals and birds were exiled, as it states: “All have fled and gone.”, b Rabbi Ya’akov said /b that b Rabbi Yoḥa said: They all returned except for the i kolyas ha’ispanin /i , as Rav said: Those inclines of Babylonia return the water /b through underground watercourses b to the spring of Eitam /b in Eretz Yisrael, and the fish also returned through these watercourses. b And this /b fish, the i kolyas /i , b because its spine is not strong, it could not ascend /b these watercourses and did not return to Eretz Yisrael.,Rabbi Yoḥa continued to answer the questions of Rabbi Ḥiyya bar Abba and Rabbi Asi: b For what /b reason are the b Festivals in Babylonia more joyous /b than those in Eretz Yisrael? b Because they were not /b included b in that curse /b with which Eretz Yisrael was cursed, b as it is written: “And I will cause all of her happiness to cease, her Festival, her New Moon, and her Shabbat and all her Festivals” /b (Hosea 2:13). b And it is /b also b written: “My soul hates your New Moons and your Festivals; they are a burden to Me; /b I am weary to bear them” (Isaiah 1:14). b What is /b the meaning of the phrase: b “They are a burden to me”? Rabbi Elazar said /b that b the Holy One, Blessed be He, said: Is it not enough for the Jewish people that they sin before Me, that they /b also b burden Me to know which harsh decree I will bring upon them? Rabbi Yitzḥak said: /b Because of this curse, b there is not a single Festival on which troops did not come to Tzippori /b to conduct searches or to collect taxes. b And Rabbi Ḥanina said: There is not a single Festival on which an i egmon /i and a i kamton /i and a branch bearer, /b Roman officials, b did not come to Tiberias /b to collect taxes, thereby disrupting the festive celebrations., b For what /b reason are b the Torah scholars in Babylonia distinguished /b by special garb? b Because they are not native to that place /b and therefore require special dress to distinguish themselves, b as people say /b in the folk expression: b In /b my own b city, /b I am honored for b my name; in /b a place that is b not /b my own b city, /b I am honored for b my clothing. /b The Gemara then praised the Sages of Babylonia by interpreting the verse “In days b to come Jacob will take root, Israel will bud and blossom” /b (Isaiah 27:6). b Rav Yosef taught: These are the Torah scholars in Babylonia, who add buds and blossoms to the Torah. /b ,Rabbi Yoḥa then explained to them: b Why are gentiles /b ethically b contaminated? /b It is because b they did not stand on Mount Sinai. As when /b

19. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Stern (2004) 94

24a. לרבות את השחקים,(ויקרא טז, כג) והניחם שם מלמד שטעונין גניזה ר' דוסא אומר ראוין הן לכהן הדיוט ומה תלמוד לומר והניחם שם שלא ישתמש בהן יום הכפורים אחר,מאי לאו בהא קא מיפלגי דמר סבר עבודה היא ומר סבר לאו עבודה היא,לא דכולי עלמא עבודה היא והכא בהא קא מיפלגי מר סבר צריכא קרא לרבויי ומר סבר לא צריכא קרא לרבויי,בעי ר' אבין תרומת הדשן בכמה מתרומת מעשר ילפינן לה או מתרומת מדין ילפינן לה תא שמע דתני ר' חייא נאמר כאן (ויקרא ו, ג) והרים ונאמר להלן (ויקרא ו, ג) והרים מה להלן בקומצו אף כאן בקומצו,אמר רב ארבע עבודות זר חייב עליהן מיתה זריקה והקטרה וניסוך המים וניסוך היין ולוי אמר אף תרומת הדשן וכן תני לוי במתניתיה אף תרומת הדשן,מאי טעמא דרב דכתיב (במדבר יח, ז) ואתה ובניך אתך תשמרו את כהונתכם לכל דבר המזבח ולמבית לפרוכת ועבדתם עבודת מתנה אתן את כהונתכם והזר הקרב יומת עבודת מתנה ולא עבודת סילוק ועבדתם עבודה תמה ולא עבודה שיש אחריה עבודה,ולוי רבי רחמנא לכל דבר המזבח ורב ההוא לאתויי שבע הזאות שבפנים ושבמצורע,ולוי נפקא ליה מדבר וכל דבר ורב דבר וכל דבר לא דריש,ואימא לכל דבר המזבח כלל עבודת מתנה פרט כלל ופרט אין בכלל אלא מה שבפרט עבודת מתנה אין עבודת סילוק לא אמר קרא

24a. The phrase comes b to include worn out /b garments, teaching that as long as they have not become tattered they may be used for Temple services.,The Gemara continues with another i baraita /i connected to this debate. With regard to the garments of the High Priest, the Torah states: “And Aaron shall go into the tent of meeting, and he shall take off the linen garments that he had put on when he went into the Sanctuary, b and shall leave them there” /b (Leviticus 16:23). This verse b teaches that /b the linen garments worn by the High Priest during the Yom Kippur service b require storing away, /b i.e., they may not be used again. b Rabbi Dosa says: /b They do not have to be stored away, because although they may not be used again by the High Priest on a subsequent Yom Kippur, b they are acceptable /b for use b for a common priest. And what, /b then, is the meaning when b the verse states: “And shall leave them there,” /b which implies that they are not to be used again? It means b that /b the High Priest himself b may not use them /b on a b subsequent Yom Kippur /b for service in the Holy of Holies; it does not mean that they may not be used at all.,The Gemara returns to the question of whether or not the removal of the ashes is considered a bona fide Temple service, requiring all four priestly garments, and whether or not this is the subject of debate between i tanna’im /i . b What, is it not with regard to this that /b Rabbi Yehuda and Rabbi Dosa b disagree: One Sage, /b Rabbi Yehuda, who derives from the phrase “he shall wear” that all four garments are required, b holds /b that the removal of the ashes b is a /b bona fide b service; and one Sage, /b Rabbi Dosa, who derives a different teaching from “he shall wear,” b holds /b that b it is not a /b bona fide b service, /b and consequently only two of the four garments are required? Their dispute would therefore be identical to the dispute between Rabbi Yoḥa and Reish Lakish.,The Gemara rejects this suggestion: It is possible to say that this is b not /b the subject of debate between these two i tanna’im /i . Rather, b everyone /b agrees that the removal of ashes b is /b a bona fide Temple b service /b requiring all four garments, b and here they disagree about /b a different point, which is b this: One Sage, /b Rabbi Yehuda, b holds /b that b a /b derivation from the b verse is necessary /b to b include /b the mitre and belt, which are not mentioned explicitly in the verse. b And one Sage, /b Rabbi Dosa, b holds that /b since the removal of the ash is a bona fide Temple service it is obvious that all four garments are required, so a derivation from b a verse /b to include the other two garments b is not necessary. /b Accordingly, both i tanna’im /i are in agreement that the removal of ash is a bona fide service and requires all four priestly garments.,§ b Rabbi Avin raised a dilemma: How much /b ash must be removed in order to fulfill the mitzva of b removal of the ashes? Do we derive it from the i teruma /i of the tithe, /b the portion that the Levite sets aside for the priest, in which case one hundredth of the total is separated, b or do we derive it from the donations /b that were set aside from the spoils of the war with b Midian, where /b one five-hundredth was taken from the spoils of war (see Numbers 31:28)? b Come /b and b hear /b a teaching with regard to this dilemma. b As Rabbi Ḥiyya taught /b in a i baraita /i that b it is stated here: “And he shall take up /b the ashes” (Leviticus 6:3), b and it is said elsewhere, /b with regard to a meal-offering: b “And he shall take up /b a handful of the choice flour of the meal-offering” (Leviticus 6:8). b Just as there, /b the amount he removes is b a handful /b of flour, b so too, here, /b he removes b a handful /b of ash. The amount of ashes removed from the altar is therefore not a fixed percentage of the total ash.,§ b Rav said: /b Although a non-priest may not perform any Temple service, b there are /b only b four /b Temple b services /b for which b a non-priest is liable to /b receive the punishment of b death /b by God’s hand for doing so. They are: b Sprinkling /b sacrificial blood on the altar, b and burning /b incense or parts of sacrificial animals on the altar, b and /b pouring out b the water libation /b on the altar on the festival of i Sukkot /i , b and /b pouring out b the wine libation /b on the altar. b And Levi said: /b This is true b also /b for b the removal of the ashes. And similarly, Levi taught in his /b collection of b i baraitot /i : The removal of ashes /b is b also /b included among those services for which a non-priest incurs the death penalty if he performs them.,The Gemara explains: b What is the reason for Rav’s /b opinion? b As it is written: “And you and your sons with you shall keep your priesthood in everything pertaining to the altar and to that within the veil; and you shall serve; I give you the priesthood as a service of gift; and the common man that draws near shall be put to death” /b (Numbers 18:7). Rav interprets this verse as follows: b “A service of gift” /b indicates a service that involves giving, i.e., placing something on the altar, b and not a service /b that involves b removal /b from the altar, to the exclusion of removing the ashes. b “And you shall serve [ i va’avadtem /i ]” /b is interpreted as referring to b a service that is complete [ i avoda tamma /i ] /b on its own, such as sprinkling the blood, b and not /b a service that is not complete, i.e., b a service that /b is only a preparatory step and b has another service after it /b that completes its purpose, such as slaughtering the animal or collecting its blood, which are only preparatory steps leading up to the sprinkling of the blood on the altar., b And /b what is the reason for the opinion of b Levi? /b Why does he include the removal of ashes? According to him, b the Merciful One includes /b this service by adding b “in everything pertaining to the altar,” /b which teaches that all actions performed on the altar, including the removal of ashes, are significant and are prohibited to a non-priest on pain of death. The Gemara asks: b And /b what does b Rav /b learn from the phrase “in everything pertaining to the altar”? The Gemara answers: According to him, the word “everything” in b that /b phrase comes b to include the seven sprinklings that are /b performed b inside /b the Sanctuary, when the blood of certain offerings is sprinkled on the veil of the Holy of Holies, b and /b the seven sprinklings of oil b of the leper, /b which are also performed inside the Sanctuary. Rav learns from the word “everything” that if a non-priest were to perform any of these actions he would be liable to receive the death penalty, despite the fact that they are not performed on the altar.,The Gemara asks: b And /b from where does b Levi /b derive these cases? The Gemara answers: b He derives /b them b from /b the superfluous wording of the text. As the entire phrase b “pertaining /b to the altar” is superfluous, he derives from this the inclusion of the removal of the ashes. Additionally, the expression b “everything pertaining” /b implies a further inclusion, from which he derives the internal sprinklings mentioned above. b And /b what does b Rav /b learn from this superfluous wording? Rav does b not derive /b anything particular from the distinction between the expressions b “pertaining /b to the altar” and b “everything pertaining /b to the altar.”,The Gemara asks about Levi’s position: b But say /b that the verse should be interpreted as follows: b “In everything pertaining” /b is a b generalization, /b and b “a service of gift” /b is a b specification, /b indicating a case of b a generalization /b followed by b a specification. /b One of the principles of hermeneutics states that in such cases, b the generalization includes only what /b is mentioned explicitly b in the specification. /b Following that rule, one would conclude: b A service of giving, /b i.e., placing on the altar, b yes, /b this is included, but b a service of removal /b is b not /b included. This presents a difficulty for Levi. The Gemara responds that b the verse states: /b

20. Anon., Numbers Rabba, 7.10 (4th cent. CE - 9th cent. CE) Tagged with subjects: •god–israel relationship, gods presence in exile •israel, gods presence in exile •jeremiah, book of, on gods presence in exile •exile, gods presence in •midrash, on gods presence in exile Found in books: Stern (2004) 92

21. Anon., Arsenius, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Stern (2004) 91, 93

22. Anon., Exodus Rabbah, 15.17, 23.5 (4th cent. CE - 9th cent. CE) Tagged with subjects: •god–israel relationship, gods presence in exile •israel, gods presence in exile •jeremiah, book of, on gods presence in exile •exile, gods presence in •midrash, on gods presence in exile Found in books: Stern (2004) 92, 132

15.17. דָּבָר אַחֵר, בְּאֶרֶץ מִצְרַיִם, מָשָׁל לְאֶחָד שֶׁמָּצָא נָחָשׁ וְרָצַץ אֶת רֹאשׁוֹ בְּאֶבֶן וְחָתַךְ אֶת זְנָבוֹ וּמֵעַכְשָׁו מַהוּ טוֹב, כָּךְ הַמִּצְרִיִּים עָמְדוּ וְשִׁעְבְּדוּ אֶת יִשְׂרָאֵל מַה שֶּׁאִי אֶפְשָׁר, וְכֵן אֱדוֹם, מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא בְּמִצְרַיִם, פָּרַע מֵהֶם, שֶׁנֶּאֱמַר (תהלים קלו, טו): וְנִעֵר פַּרְעֹה וְחֵילוֹ בְיַם סוּף, וּבֶאֱדוֹם כְּתִיב (ישעיה סג, ג): פּוּרָה דָרַכְתִּי לְבַדִּי, אָמַר רוּחַ הַקֹּדֶשׁ (יואל ד, יט): מִצְרַיִם לִשְׁמָמָה תִהְיֶה וֶאֱדוֹם לְמִדְבַּר שְׁמָמָה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד לִגְאֹל אֶת יִשְׂרָאֵל מֵאֱדוֹם, (דניאל ט, טז): יְרוּשָׁלָיִם וְעַמְךָ לְחֶרְפָּה לְכָל סְבִיבֹתֵינוּ, וְאֵין אַתָּה פּוֹדֶה אוֹתָנוּ, אָמַר לָהֶן הֵן. אָמְרוּ לוֹ הִשָּׁבַע לָנוּ, וְנִשְׁבַּע לָהֶם שֶׁכְּשֵׁם שֶׁפָּדָה אוֹתָנוּ מִמִּצְרַיִם כָּךְ הוּא יִפְדֶה אוֹתָנוּ מֵאֱדוֹם, וְלֹא עוֹד אֶלָּא שֶׁיִּהְיוּ גְדוֹלֵי הָעָם רוֹאִין קָטָן מִיִּשְׂרָאֵל וּמִתְאַוִּין לִכְרֹעַ לְפָנָיו בִּשְׁבִיל הַשֵּׁם שֶׁכָּתוּב עַל כָּל אֶחָד וְאֶחָד, שֶׁנֶּאֱמַר (ישעיה מט, ז): כֹּה אָמַר ה' גֹּאֵל יִשְׂרָאֵל קְדוֹשׁוֹ לִבְזֹה נֶפֶשׁ לִמְתָעֵב גּוֹי לְעֶבֶד משְׁלִים מְלָכִים יִרְאוּ וָקָמוּ, מָשָׁל לְעֵץ נָאֶה שֶׁהָיָה נָתוּן בְּבֵית הַמֶּרְחָץ, נִכְנַס פְּרוֹסְבִּיטוּס לִרְחֹץ הוּא וְכָל עֲבָדָיו, וְדָשׁוּ אֶת הָעֵץ וְכָל הַפַּגָאנִים וְכֵן כָּל אֶחָד וְאֶחָד מֵהֶן מִתְאַוִּים לִפְסֹעַ עָלָיו, לְאַחַר יָמִים שָׁלַח פְּרוֹטוֹמוֹ שֶׁלּוֹ לְאוֹתָהּ מְדִינָה שֶׁיֵּעָשֶׂה לוֹ אִיקוֹנִין וְלֹא מָצָא עֵץ חוּץ מֵאוֹתוֹ שֶׁהָיָה בַּמֶּרְחָץ, אָמְרוּ הָאֻמָּנִין לַשִּׁלְטוֹן אִם מְבַקֵּשׁ אַתָּה לְהַעֲמִיד הָאִיקוֹנִין הָבֵא אֶת הָעֵץ שֶׁיֵּשׁ בַּמֶּרְחָץ שֶׁאֵין לְךָ טוֹב מִמֶּנּוּ, הֱבִיאוּהוּ וְתִקְנוּ אוֹתוֹ כָּרָאוּי וּנְתָנוּהוּ בְּיַד צַיָּר וְצִיֵּר אֶת הָאִיקוֹנִין עָלָיו וְהֶעֱמִידָהּ בְּתוֹךְ הַפָּלָטִין, בָּא הַשִּׁלְטוֹן וְכָרַע לְפָנֶיהָ, וְכֵן דּוּכוֹס וְכֵן אִפַּרְכּוּס וְכֵן הַפְּרוֹפִיסְטוֹן וְכֵן הַלִּגְיוֹנוֹת וְכֵן דִּימוּס וְכֵן כֻּלָּם, אָמְרוּ לָהֶן אוֹתָן הָאֻמָּנִין אֶתְמוֹל הֱיִיתֶם מְדַיְּשִׁין אֶת הָעֵץ הַזֶּה בַּמֶּרְחָץ וְעַכְשָׁו אַתֶּם מִשְׁתַּחֲוִים לְפָנָיו. אָמְרוּ לָהֶם אֵין אָנוּ כּוֹרְעִים לְפָנָיו בִּשְׁבִילוֹ אֶלָּא בִּשְׁבִיל פְּרוֹטוֹמוֹ שֶׁל מֶלֶךְ שֶׁהִיא חֲקוּקָה עָלָיו. כָּךְ אוֹמְרִים אַנְשֵׁי גוֹג, עַד עַכְשָׁו הָיִינוּ עוֹשִׂים בְּיִשְׂרָאֵל מַה שֶּׁאִי אֶפְשָׁר, שֶׁנֶּאֱמַר: לִבְזֹה נֶפֶשׁ לִמְתָעֵב גּוֹי, וְעַכְשָׁו לְיִשְׂרָאֵל אָנוּ מִשְׁתַּחֲוִים. אוֹמֵר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא הֵן בִּשְׁבִיל שְׁמִי שֶׁכָּתוּב עֲלֵיהֶם, שֶׁנֶּאֱמַר (ישעיה מט, ז): לְמַעַן ה' אֲשֶׁר נֶאֱמָן, וְכֵן משֶׁה אוֹמֵר (דברים כח, י): וְרָאוּ כָל עַמֵּי הָאָרֶץ כִּי שֵׁם ה' נִקְרָא עָלֶיךָ וגו'. וּכְשֶׁהוֹצִיא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל מִמִּצְרַיִם הָיָה נוֹטֵל הַפַּנָּס וּמְהַלֵּךְ לִפְנֵיהֶם, שֶׁנֶּאֱמַר (שמות יג, כא): וַה' הֹלֵךְ לִפְנֵיהֶם יוֹמָם, וְכֵן הוּא עָתִיד כְּשֶׁיּוֹצִיאֵם מֵאֱדוֹם, שֶׁכֵּן אָמַר יְשַׁעְיָה (ישעיה נב, יב): כִּי הֹלֵךְ לִפְנֵיכֶם ה' וּמְאַסִּפְכֶם אֱלֹהֵי יִשְׂרָאֵל, וּכְתִיב (ישעיה מב, ט): הָרִאשֹׁנוֹת הִנֵּה בָאוּ וגו', לְקַיֵּם מַה שֶּׁכָּתוּב: מִצְרַיִם לִשְׁמָמָה תִהְיֶה וֶאֱדוֹם לְמִדְבַּר שְׁמָמָה. 23.5. דָּבָר אַחֵר, אָז יָשִׁיר משֶׁה, הֲדָא הוּא דִכְתִיב (שיר השירים ד, ח): אִתִּי מִלְּבָנוֹן כַּלָּה, אָמַר רַבִּי לֵוִי בְּנֹהַג שֶׁבָּעוֹלָם כַּלָּה מְקַשְּׁטִין וּמְבַשְֹּׂמִין אוֹתָהּ וְאַחַר כָּךְ מַכְנִיסִין אוֹתָהּ לַחֻפָּה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא עָשָׂה כֵן אֶלָּא אָמַר לִכְנֶסֶת יִשְׂרָאֵל: אִתִּי מִלְּבָנוֹן כַּלָּה, מִטִּיט וּלְבֵנִים לְקַחְתִּיךְ וַעֲשִׂיתִיךְ כַּלָּה. לָמָּה שְׁנֵי פְּעָמִים אִתִּי מִלְּבָנוֹן, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִתִּי גְלִיתֶם מִבֵּית הַמִּקְדָּשׁ שֶׁנִּקְרָא לְבָנוֹן, שֶׁנֶּאֱמַר (ישעיה לז, כד): אֲנִי עָלִיתִי מְרוֹם הָרִים יַרְכְּתֵי לְבָנוֹן, וּמִנַּיִן שֶׁהָלְכָה שְׁכִינָה עִם יִשְׂרָאֵל בַּגּוֹלָה, שֶׁנֶּאֱמַר (ישעיה מג, יד): לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָּה, וְאוֹמֵר (יחזקאל א, ג): הָיֹה הָיָה דְבַר ה' אֶל יְחֶזְקֵאל בֶּן בּוּזִי הַכֹּהֵן, וְכֵן דָּנִיֵּאל אוֹמֵר (דניאל י, ד): וַאֲנִי הָיִיתִי עַל יַד הַנָּהָר הַגָּדוֹל הוּא חִדָּקֶל, וְכֵן משֶׁה אוֹמֵר (ויקרא כו, מד): וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם וגו', אֵינִי יָכוֹל לְהַנִּיחָם כִּי אֲנִי ה' אֱלֹהֵיהֶם, מִפְּנֵי קְדֻשַּׁת שְׁמִי עָשִׂיתִי, וְעִמִּי אַתֶּם חוֹזְרִים, הֲדָא הוּא דִכְתִיב (שיר השירים ד, ח): אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי מִלְּבָנוֹן תָּבוֹאִי, מִן הַמַּלְכֻיּוֹת שֶׁנִּקְרְאוּ לְבָנוֹן, שֶׁנֶּאֱמַר (יחזקאל לא, ג): הִנֵּה אַשּׁוּר אֶרֶז בַּלְּבָנוֹן, וְכֵן הוּא אוֹמֵר (מיכה ב, יג): עָלָה הַפֹּרֵץ לִפְנֵיהֶם וַיַּעֲבֹר מַלְכָּם לִפְנֵיהֶם וַה' בְּרֹאשָׁם. (שיר השירים ד, ח): תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה, אָמַר רַבִּי יוּסְטָא הַר הוּא וּשְׁמוֹ אֲמָנָה, עַד אוֹתוֹ הָהָר אֶרֶץ יִשְׂרָאֵל מִמֶּנּוּ וּלְהַלָּן חוּצָה לָאָרֶץ. אָמַר רַבִּי אֶלְעָזָר בֶּן רַבִּי יוֹסֵי כְּשֶׁיַּגִּיעוּ הַגָּלֻיּוֹת לְשָׁם יִהְיוּ אוֹמְרִים שִׁירָה, לְכָךְ נֶאֱמַר: תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה. דָּבָר אַחֵר, תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה, עֲתִידִין יִשְׂרָאֵל לוֹמַר שִׁירָה לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (תהלים צח, א): שִׁירוּ לַה' שִׁיר חָדָשׁ כִּי נִפְלָאוֹת עָשָׂה, וּבְאֵיזֶה זְכוּת אוֹמְרִים יִשְׂרָאֵל שִׁירָה, בִּזְכוּת אַבְרָהָם שֶׁהֶאֱמִין בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (בראשית טו, ו): וְהֶאֱמִן בַּה', הִיא הָאֱמוּנָה שֶׁיִּשְׂרָאֵל נוֹחֲלִין בָּהּ, וְעָלָיו הַכָּתוּב אוֹמֵר (חבקוק ב, ד): וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה, הֱוֵי: תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה. מֵרֹאשׁ שְׂנִיר, בִּזְכוּת יִצְחָק, (חבקוק ב, ד): וְחֶרְמוֹן, בִּזְכוּת יַעֲקֹב, (חבקוק ב, ד): מִמְּעֹנוֹת אֲרָיוֹת, גָּלוּת בָּבֶל וּמָדָי. (חבקוק ב, ד): מֵהַרְרֵי נְמֵרִים, זוֹ אֱדוֹם. דָּבָר אַחֵר, תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה, אָמַר רַבִּי נְחֶמְיָה, לֹא זָכוּ יִשְׂרָאֵל לוֹמַר שִׁירָה עַל הַיָּם אֶלָּא בִּזְכוּת אֲמָנָה, שֶׁנֶּאֱמַר (שמות ד, לא): וַיַּאֲמֵן הָעָם, וּכְתִיב (שמות יד, לא): וַיַּאֲמִינוּ בַּה', אָמַר רַבִּי יִצְחָק הָיוּ רוֹאִין כָּל אוֹתָן נִסִּים שֶׁנַּעֲשׂוּ לָהֶם וְלֹא הָיָה לָהֶם לְהַאֲמִין, אֶלָּא אָמַר רַבִּי שִׁמְעוֹן בַּר אַבָּא, בִּשְׁבִיל הָאֲמָנָה שֶׁהֶאֱמִין אַבְרָהָם לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: וְהֶאֱמִן בַּה', מִמֶּנָּה זָכוּ יִשְׂרָאֵל לוֹמַר שִׁירָה עַל הַיָּם, שֶׁנֶּאֱמַר: אָז יָשִׁיר משֶׁה, הֱוֵי: תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה.

23. Anon., Pesikta Rabbati, 29, 1 Tagged with subjects: •nan Found in books: Stern (2004) 94

24. Anon., Yalqut Shimoni, None Tagged with subjects: •nan Found in books: Stern (2004) 126, 131, 132

25. Babylonian Talmud, Avot De-Rabbi Natan A, 34 Tagged with subjects: •god–israel relationship, gods presence in exile •israel, gods presence in exile •jeremiah, book of, on gods presence in exile •exile, gods presence in Found in books: Stern (2004) 95

27. Anon., Song of Songs Zuta, 4.8 Tagged with subjects: •god–israel relationship, gods presence in exile •israel, gods presence in exile •exile, gods presence in Found in books: Stern (2004) 131

28. Anon., Leges Publicae, 25, 34 Tagged with subjects: •nan Found in books: Stern (2004) 91, 93, 95

29. Anon., Midrash Hagadol, None Tagged with subjects: •god–israel relationship, gods presence in exile •israel, gods presence in exile •jeremiah, book of, on gods presence in exile •exile, gods presence in Found in books: Stern (2004) 95

30. Anon., Pesiqta De Rav Kahana, 13.9-13.11, 13.15 Tagged with subjects: •nan Found in books: Stern (2004) 93, 96

13.15. "“To whom the word of the Lord came… until the end of eleven years of Zedekiah son of Josiah, king of Judah, until the exile of Jerusalem in the fifth month.” (Jeremiah 1:2-3) R’ Avon said: the lion (ari) came up during the constellation of the lion and destroyed Ariel. ‘The lion came up’ refers to Nebuchadnezzar the wicked, as it is written “A lion has come up from his thicket…” (Jeremiah 4:7) ‘In the constellation of the lion’, “…until the exile of Jerusalem in the fifth month.” (Jeremiah 1:3) ‘And destroyed Ariel’, “Woe, Ariel, Ariel, the city wherein David encamped!” (Isaiah 29:1) This happened in order that the lion would come in the constellation of the lion and rebuild Ariel. ‘The lion would come’ refers to the Holy One, as it is written “A lion has roared; who will not fear?” (Amos 3:8) ‘In the constellation of the lion’, “…and I will turn their mourning into joy…” (Jeremiah 31:12) ‘And rebuild Ariel’, “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2)\n",

31. Anon., Seder Olam, 27 Tagged with subjects: •god–israel relationship, gods presence in exile •israel, gods presence in exile •jeremiah, book of, on gods presence in exile •exile, gods presence in Found in books: Stern (2004) 94

Tiresias: The Ancient Mediterranean Religions Source Database