1. Hebrew Bible, Deuteronomy, 29.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •exile, the supernatural in Found in books: Stern (2004) 94| 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׃", | 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;", |
|
2. Hebrew Bible, Hosea, 5.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •exile, the supernatural 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:", |
|
3. Hebrew Bible, Jeremiah, 3.22, 9.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •exile, the supernatural in Found in books: Stern (2004) 94, 95| 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׃", | 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.", |
|
| 4. Anon., Lamentations Rabbah, 34, 25 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Stern (2004) 95 |
| 5. Palestinian Talmud, Kilayim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •exile, the supernatural in Found in books: Stern (2004) 94 |
| 6. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •exile, the supernatural in Found in books: Stern (2004) 94, 95 |
| 7. Palestinian Talmud, Ketuvot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •exile, the supernatural in Found in books: Stern (2004) 94 |
8. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •exile, the supernatural 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 |
|
9. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •exile, the supernatural 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 |
|
10. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Stern (2004) 94| 54a. כל הדרה מאי כל הדרה חדרה אתה מאי אתה אומר אמר לו שאני אומר ארון במקומו נגנז שנאמר ויאריכו הבדים וגו',אמר ליה רבה לעולא מאי משמע דכתיב (מלכים א ח, ח) ויהיו שם עד היום הזה וכל היכא דכתיב עד היום הזה לעולם הוא והכתיב (שופטים א, כא) ואת היבוסי יושב ירושלם לא הורישו בני בנימין וישב היבוסי את בני בנימין בירושלם עד היום הזה הכי נמי דלא גלו,והתניא ר' יהודה אומר חמשים ושתים שנה לא עבר איש ביהודה שנאמר (ירמיהו ט, ט) על ההרים אשא בכי ונהי ועל נאות מדבר קינה כי נצתו מבלי איש עובר ולא שמעו קול מקנה מעוף השמים ועד בהמה נדדו הלכו בהמה בגימטריא חמשין ושתים הוו,ותניא ר' יוסי אומר שבע שנים נתקיימה גפרית ומלח בארץ ישראל ואמר רבי יוחנן מאי טעמא דרבי יוסי אתיא ברית ברית כתיב הכא (דניאל ט, כז) והגביר ברית לרבים שבוע אחד וכתיב התם (דברים כט, כד) ואמרו על אשר עזבו את ברית ה' אלהי אבותם,אמר ליה הכא כתיב שם התם לא כתיב שם וכל היכא דכתיב שם לעולם הוא מיתיבי (דברי הימים א ד, מב) ומהם מן בני שמעון הלכו להר שעיר אנשים חמש מאות ופלטיה ונעריה ורפיה ועוזיאל בני ישעי בראשם ויכו את שארית הפליטה לעמלק וישבו שם עד היום הזה,וכבר עלה סנחריב מלך אשור ובלבל כל הארצות שנאמר (ישעיהו י, יג) ואסיר גבולות עמים ועתודותיהם שושתי תיובתא,אמר רב נחמן תנא וחכמים אומרים ארון בלשכת דיר העצים היה גנוז אמר רב נחמן בר יצחק אף אנן נמי תנינא מעשה בכהן אחד שהיה מתעסק וראה רצפה משונה מחברותיה ובא והודיע את חבירו ולא הספיק לגמור את הדבר עד שיצתה נשמתו וידעו ביחוד ששם ארון גנוז,מאי הוה עביד אמר רבי חלבו מתעסק בקרדומו היה תנא דבי רבי ישמעאל שני כהנים בעלי מומין היו מתליעין בעצים ונשמטה קרדומו של אחד מהם ונפלה שם ויצתה אש ואכלתו,רב יהודה רמי כתיב (מלכים א ח, ח) ויראו ראשי הבדים וכתיב (מלכים א ח, ח) ולא יראו החוצה הא כיצד נראין ואין נראין תניא נמי הכי ויראו ראשי הבדים יכול לא יהו זזין ממקומן ת"ל ויאריכו הבדים יכול יהו מקרעין בפרוכת ויוצאין ת"ל ולא יראו החוצה,הא כיצד דוחקין ובולטין ויוצאין בפרוכת ונראין כשני דדי אשה שנא' (שיר השירים א, יג) צרור המור דודי לי בין שדי ילין,אמר רב קטינא בשעה שהיו ישראל עולין לרגל מגללין להם את הפרוכת ומראין להם את הכרובים שהיו מעורים זה בזה ואומרים להן ראו חבתכם לפני המקום כחבת זכר ונקבה,מתיב רב חסדא (במדבר ד, כ) ולא יבואו לראות כבלע את הקדש ואמר רב יהודה אמר רב בשעת הכנסת כלים לנרתק שלהם,אמר רב נחמן משל לכלה כל זמן שהיא בבית אביה צנועה מבעלה כיון שבאתה לבית חמיה אינה צנועה מבעלה,מתיב רב חנא בר רב קטינא מעשה בכהן אחד שהיה מתעסק וכו' אמר ליה נתגרשה קא אמרת נתגרשה חזרו לחיבתה הראשונה,במאי עסקינן אי נימא במקדש ראשון מי הואי פרוכת אלא במקדש שני מי הוו כרובים לעולם במקדש ראשון ומאי פרוכת פרוכת דבבי,דאמר רבי זירא אמר רב שלשה עשר פרוכות היו במקדש שבעה כנגד שבעה שערים שתים אחת לפתחו של היכל ואחת לפתחו של אולם שתים בדביר ושתים כנגדן בעליה,רב אחא בר יעקב אמר לעולם במקדש שני וכרובים דצורתא הוו קיימי דכתיב (מלכים א ו, כט) ואת כל קירות הבית מסב קלע (מלכים א ו, לה) כרובים ותמרות ופטורי ציצים וצפה זהב מישר על המחוקה,וכתיב (מלכים א ז, לו) כמער איש ולויות מאי כמער איש ולויות אמר רבה בר רב שילא | 54a. b all her splendor” /b (Lamentations 1:6). b What is /b the meaning of: b “All her splendor [ i hadara /i ]”? /b It means: b Her chamber [ i ḥadra /i ], /b i.e., something that was hidden within the innermost chambers, namely the Ark. b You, /b Rabbi Shimon ben Yoḥai, b what do you say /b in response to this? b He said to him: As I say, the Ark was buried in its place /b and not exiled, b as it is stated: “And the staves were so long /b that the ends of the staves were seen from the sacred place before the partition, but they could not be seen without; and they are there to this day” (I Kings 8:8)., b Rabba said to Ulla: From where /b in this verse may it b be inferred /b that the Ark was buried in its place? Ulla replied that the source is b as it is written: “And they are there to this day,” /b which is referring to any day when one might read this sentence, i.e., forever. Rabba objected to this explanation: b And /b is it the case that b anywhere that it is written “to this day” it /b means b forever, /b as opposed to the time when the verse was written? b But isn’t it written: “And the children of Benjamin did not drive out the Jebusites who inhabited Jerusalem; but the Jebusites dwelt with the children of Benjamin in Jerusalem, to this day” /b (Judges 1:21)? b So too here, /b let us say b that /b the Jebusites b were not exiled /b from Jerusalem., b But wasn’t it taught /b in a i baraita /i that b Rabbi Yehuda says: No person passed through /b the land of b Judea /b for b fifty-two years /b after the destruction of the Temple by Nebuchadnezzar, b as it is stated: “I will raise crying and wailing for the mountains, 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 sound of the cattle; from the bird of the heavens to the beast [ i behema /i ], all have fled and gone” /b (Jeremiah 9:9). b i Behema /i , /b spelled i beit /i , i heh /i , i mem /i , i heh /i , b has a numerical value of fifty-two, /b alluding to the fact that no one passed through the land for fifty-two years., b And it was taught /b in another i baraita /i that b Rabbi Yosei says: /b For b seven years /b a curse of b brimstone and salt endured in Eretz Yisrael, /b rendering it unfit for human habitation. b And Rabbi Yoḥa said: What is the rationale of Rabbi Yosei; /b from where does he learn this? It is b derived from /b a verbal analogy between b “covet” /b and b “covet.” It is written here: “And he shall make a firm covet with many for one week” /b (Daniel 9:27), i.e., seven years. b And it is written there: /b “And that its entire land is brimstone and salt… b They shall say: Because they forsook the covet of the Lord, the God of their fathers” /b (Deuteronomy 29:22; 24). Evidently, the Jebusites must have been exiled from Jerusalem, which proves that the phrase “to this day” does not always mean forever.,Ulla b said to him: Here, /b with regard to the Ark, b it is written: /b “And they are b there”; /b whereas b there, /b in the verse that deals with the Jebusites, b it is not written. And anywhere that “there” is written /b with the phrase “to this day” b it /b means b forever. /b The Gemara b raises an objection /b from the following verse: b “And some of them, even of the sons of Simeon, five hundred men, went to Mount Seir having for their captains Pelatiah and Neariah and Rephaiah and Uzziel, the sons of Ishi. And they smote the remt of the Amalekites who escaped, and dwelt there to this day” /b (I Chronicles 4:42–43).,The Gemara explains its objection: b But Sennacherib, king of Assyria, /b had b already come, and /b through his policy of forced population transfer b he had scrambled all /b the nations of b the lands, as it is stated /b in reference to Sennacherib: b “And I have removed the bounds of the peoples, and have robbed their treasures” /b (Isaiah 10:13). This indicates that the children of Simeon were also exiled, despite the fact that the verse states: “There to this day.” The Gemara concludes: Indeed, this is b a conclusive refutation /b of Ulla’s statement., b Rav Naḥman said /b that a Sage b taught /b in the i Tosefta /i : b And the Rabbis say /b that the b Ark /b of the Covet b was buried in the Chamber of the Woodshed. Rav Naḥman bar Yitzḥak said: We, too, have learned /b in a mishna: There was b an incident involving a certain priest who was occupied /b with various matters, b and he saw a floor /b tile in the woodshed that was b different from the others. /b One of the marble floor tiles was higher than the rest, suggesting it had been lifted out and replaced. b He came and informed his friend /b of the uneven tile, b but was unable to finish his report /b and provide the exact location of the tile b before his soul departed /b from his body. b And /b consequently b they knew definitively that the Ark was buried there, /b but its location was meant to be kept secret.,The Gemara asks: b What was he doing, /b that priest who noticed the misplaced tile? b Rabbi Ḥelbo said: He was occupied with his axe, /b i.e., he was banging the floor with his axe. He thereby discovered an empty space under a tile, which he guessed was the opening of a tunnel. b The school of Rabbi Yishmael taught: Two blemished priests were sorting wormy wood when the axe of one of them dropped and fell there, /b into the hole in the floor. Blemished priests were appointed to inspect the wood for worms, as these logs were unfit for use on the altar. b And fire burst out and consumed /b that priest, so the exact location remains unknown.,§ b Rabbi Yehuda raised a contradiction. It is written: “The ends of the staves were seen,” and it is written /b in that same verse: b “But they could not be seen without” /b (I Kings 8:8). b How /b can one reconcile this contradiction? b They were seen and /b yet b not seen, /b i.e., the staves were partially visible. b This was also taught /b in a i baraita /i : b “The ends of the staves were seen”; /b one b might /b have thought that b they did not move from their position /b and did not protrude at all. Therefore, b the verse states: “And the staves were so long.” /b One b might /b have thought that b they ripped through the curtain and emerged /b on the other side; therefore, b the verse states: “They could not be seen without.” /b , b How /b is this so? The staves of the Ark b pushed and protruded and stuck out against the curtain /b toward the outside, b and appeared like the two breasts of a woman /b pushing against her clothes. b As it is stated: “My beloved is to me like a bundle of myrrh, that lies between my breasts” /b (Song of Songs 1:13). For this reason the Ark of the Covet, where the Divine Presence rests, is positioned so that its staves protrude through the curtain, like the breasts of a woman.,Continuing the previous discussion, b Rav Ketina said: When the Jewish people would ascend for /b one of the pilgrimage b Festivals, /b the priests would b roll up the curtain for them and show them the cherubs, which were clinging to one another, and say to them: See how you are beloved before God, like the love of a male and female. /b The two cherubs symbolize the Holy One, Blessed be He, and the Jewish people., b Rav Ḥisda raised an objection: /b How could the priests allow the people to see this? After all, it is stated with regard to the Tabernacle: b “But they shall not go in to see the sacred objects as they are being covered, /b lest they die” (Numbers 4:20), b and Rav Yehuda said /b that b Rav said: When the vessels were put into their containers /b for transport, it was prohibited even for the Levites to look at them. The prohibition against viewing the vessels should be even more severe when they are fixed in their sacred place within the Temple. How could they be publicly displayed?, b Rav Naḥman said /b in answer: This is b analogous to a bride; as long as she is /b engaged but still b in her father’s house, she is modest /b in the presence b of her husband. /b However, b once she /b is married and b comes to her father-in-law’s house /b to live with her husband, b she is no longer modest /b in the presence b of her husband. /b Likewise, in the wilderness, when the Divine Presence did not dwell in a permanent place, it was prohibited to see the sacred objects. By contrast, all were allowed to see the sacred objects in their permanent place in the Temple., b Rav Ḥana bar Rav Ketina raised an objection /b from the aforementioned mishna: There was b an incident involving a certain priest who was occupied /b and discovered the place where the Ark was hidden, and he subsequently died before he could reveal its location. Since he was prevented from seeing the Ark, it was evidently prohibited to see the sacred objects even after the Temple was built. Rav Naḥman b said to him: /b This is not difficult, as b you are speaking /b of when b she was divorced. /b Since the Jewish people were exiled after the destruction of the First Temple, they are compared to a woman divorced from her husband, b and when /b a woman is b divorced she returns to her original beloved /b but reserved state. She is once again modest and does not reveal herself. Likewise, the Divine Presence will remain hidden until the glory of the First Temple is restored.,The Gemara poses a question concerning Rav Ketina’s statement: b With what are we dealing /b here; in what circumstance did the priests roll up the curtain to show everyone the cherubs? b If we say /b this is referring b to /b the b First Temple, was there a curtain /b between the Sanctuary and the Holy of Holies? In the First Temple, there was a wall there. b Rather, /b we will say this is referring b to /b the b Second Temple; /b but b were there cherubs /b there? Since there was no Ark, it follows that there were no cherubs on it. The Gemara answers: b Actually, /b Rav Ketina is referring b to /b the b First Temple, and what is the curtain /b that he mentioned? It is b the curtain of the gates. /b For all of the Jewish people to be able to see, they had to raise the curtains hanging on all the gates., b As Rabbi Zeira said /b that b Rav said: There were thirteen curtains in the /b Second b Temple: Seven opposite, /b i.e., on the inside of, b seven gates; two /b additional ones within the Temple, b one /b of which was b at the entrance to the Sanctuary and /b the other b one /b of which was b at the entrance to the Entrance Hall. Two /b additional curtains were b within the partition, /b in the Holy of Holies in place of the one-cubit partition, b and two corresponding to them /b were above b in the upper chamber. /b Above the Holy of Holies, there was another level in the same layout as the one below, and a curtain was affixed there, too, as no one climbed up to the higher chamber above the Holy of Holies without a pressing need. These curtains were most likely hanging in the First Temple as well., b Rav Aḥa bar Ya’akov said: Actually, /b Rav Ketina’s statement is referring b to /b the b Second Temple: /b There was a curtain at the entrance of the Holy of Holies, b and /b indeed b there were images of cherubs there, /b i.e., drawn or engraved pictures of the cherubs on the walls. b As it is written: “And he carved all the walls of the house round about with carved figures of cherubs and palm trees and open flowers, /b within and without” (I Kings 6:29), and it is further stated: b “And he overlaid them with gold fitted upon the graven work” /b (I Kings 6:35), which teaches that in addition to the cherubs within the sacred place, other cherubs were drawn on the walls., b And it is written: “According to the space of each with i loyot /i ” /b (I Kings 7:36). The Gemara asks: b What is /b the meaning of: b “According to the space of each with i loyot /i ”? Rabba bar Rav Sheila said: /b |
|
| 11. Anon., Arsenius, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Stern (2004) 94 |
| 12. Anon., Yalqut Shimoni, None Tagged with subjects: •nan Found in books: Stern (2004) 94 |
| 13. Babylonian Talmud, Avot De-Rabbi Natan A, 34 Tagged with subjects: •exile, the supernatural in Found in books: Stern (2004) 95 |
| 14. Anon., Leges Publicae, 34, 25 Tagged with subjects: •nan Found in books: Stern (2004) 95 |
| 15. Anon., Midrash Hagadol, None Tagged with subjects: •exile, the supernatural in Found in books: Stern (2004) 95 |
| 16. Anon., Pesikta Rabbati, 1 Tagged with subjects: •exile, the supernatural in Found in books: Stern (2004) 94 |
| 17. Anon., Seder Olam, 27 Tagged with subjects: •exile, the supernatural in Found in books: Stern (2004) 94 |
