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Tiresias: The Ancient Mediterranean Religions Source Database



472
Anon., 1 Enoch, 84


nanAnd I lifted up my hands in righteousness and blessed the Holy and Great One, and spake with the breath of my mouth, and with the tongue of flesh, which God has made for the children of the flesh of men, that they should speak therewith, and He gave them breath and a tongue and a mouth that they should speak therewith:,Blessed be Thou, O Lord, King, Great and mighty in Thy greatness, Lord of the whole creation of the heaven, King of kings and God of the whole world.And Thy power and kingship and greatness abide for ever and ever, And throughout all generations Thy dominion; And all the heavens are Thy throne for ever, And the whole earth Thy footstool for ever and ever.,For Thou hast made and Thou rulest all things, And nothing is too hard for Thee, Wisdom departs not from the place of Thy throne, Nor turns away from Thy presence. And Thou knowest and seest and hearest everything, And there is nothing hidden from Thee [for Thou seest everything].,And now the angels of Thy heavens are guilty of trespass, And upon the flesh of men abideth Thy wrath until the great day of judgement.,And now, O God and Lord and Great King, I implore and beseech Thee to fulfil my prayer, To leave me a posterity on earth, And not destroy all the flesh of man, And make the earth without inhabitant, So that there should be an eternal destruction.,And now, my Lord, destroy from the earth the flesh which has aroused Thy wrath, But the flesh of righteousness and uprightness establish as a plant of the eternal seed, And hide not Thy face from the prayer of Thy servant, O Lord.'


Intertexts (texts cited often on the same page as the searched text):

32 results
1. Septuagint, Tobit, 3.11, 8.5 (10th cent. BCE - 2nd cent. BCE)

3.11. So she prayed by her window and said, "Blessed art thou, O Lord my God, and blessed is thy holy and honored name for ever. May all thy works praise thee for ever. 8.5. And Tobias began to pray, "Blessed art thou, O God of our fathers,and blessed be thy holy and glorious name for ever. Let the heavens and all thy creatures bless thee.
2. Hebrew Bible, Exodus, 33.18-33.23 (9th cent. BCE - 3rd cent. BCE)

33.18. וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃ 33.19. וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם׃ 33.21. וַיֹּאמֶר יְהוָה הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל־הַצּוּר׃ 33.22. וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עָבְרִי׃ 33.23. וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ׃ 33.18. And he said: ‘Show me, I pray Thee, Thy glory.’" 33.19. And He said: ‘I will make all My goodness pass before thee, and will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.’" 33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’" 33.21. And the LORD said: ‘Behold, there is a place by Me, and thou shalt stand upon the rock." 33.22. And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by." 33.23. And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’"
3. Hebrew Bible, Genesis, 4.25, 5.6-5.8, 5.22, 6.1-6.4, 29.35 (9th cent. BCE - 3rd cent. BCE)

4.25. וַיֵּדַע אָדָם עוֹד אֶת־אִשְׁתּוֹ וַתֵּלֶד בֵּן וַתִּקְרָא אֶת־שְׁמוֹ שֵׁת כִּי שָׁת־לִי אֱלֹהִים זֶרַע אַחֵר תַּחַת הֶבֶל כִּי הֲרָגוֹ קָיִן׃ 5.6. וַיְחִי־שֵׁת חָמֵשׁ שָׁנִים וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־אֱנוֹשׁ׃ 5.7. וַיְחִי־שֵׁת אַחֲרֵי הוֹלִידוֹ אֶת־אֱנוֹשׁ שֶׁבַע שָׁנִים וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.8. וַיִּהְיוּ כָּל־יְמֵי־שֵׁת שְׁתֵּים עֶשְׂרֵה שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.22. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ 6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 29.35. וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתֹּאמֶר הַפַּעַם אוֹדֶה אֶת־יְהוָה עַל־כֵּן קָרְאָה שְׁמוֹ יְהוּדָה וַתַּעֲמֹד מִלֶּדֶת׃ 4.25. And Adam knew his wife again; and she bore a son, and called his name Seth: ‘for God hath appointed me another seed instead of Abel; for Cain slew him.’" 5.6. And Seth lived a hundred and five years, and begot Enosh." 5.7. And Seth lived after he begot Enosh eight hundred and seven years, and begot sons and daughters." 5.8. And all the days of Seth were nine hundred and twelve years; and he died." 5.22. And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters." 6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them," 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose." 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’" 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown." 29.35. And she conceived again, and bore a son; and she said: ‘This time will I praise the LORD.’ Therefore she called his name Judah; and she left off bearing."
4. Hebrew Bible, Leviticus, 19.24 (9th cent. BCE - 3rd cent. BCE)

19.24. וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃ 19.24. And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD."
5. Hebrew Bible, Psalms, 118.26 (9th cent. BCE - 3rd cent. BCE)

118.26. בָּרוּךְ הַבָּא בְּשֵׁם יְהוָה בֵּרַכְנוּכֶם מִבֵּית יְהוָה׃ 118.26. Blessed be he that cometh in the name of the LORD; We bless you out of the house of the LORD."
6. Hebrew Bible, Nehemiah, 9.4 (5th cent. BCE - 4th cent. BCE)

9.4. וַיָּקָם עַל־מַעֲלֵה הַלְוִיִּם יֵשׁוּעַ וּבָנִי קַדְמִיאֵל שְׁבַנְיָה בֻּנִּי שֵׁרֵבְיָה בָּנִי כְנָנִי וַיִּזְעֲקוּ בְּקוֹל גָּדוֹל אֶל־יְהוָה אֱלֹהֵיהֶם׃ 9.4. Then stood up upon the platform of the Levites, Jeshua, and Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Chei, and cried with a loud voice unto the LORD their God."
7. Septuagint, Tobit, 3.11, 8.5 (4th cent. BCE - 2nd cent. BCE)

3.11. So she prayed by her window and said, "Blessed art thou, O Lord my God, and blessed is thy holy and honored name for ever. May all thy works praise thee for ever. 8.5. And Tobias began to pray, "Blessed art thou, O God of our fathers,and blessed be thy holy and glorious name for ever. Let the heavens and all thy creatures bless thee.
8. Anon., 1 Enoch, 1, 1.1, 1.2, 1.6, 1.7, 2, 2.1, 2.2, 3, 4, 5, 6, 6.6, 7, 7.3, 7.4, 7.5, 8, 9, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 10, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 11, 12, 12.4, 13, 14, 14.8, 14.9, 14.10, 14.11, 14.12, 14.13, 14.14, 14.15, 14.16, 14.17, 14.18, 14.19, 14.20, 14.21, 14.22, 14.23, 14.24, 14.25, 15, 15.1, 15.3, 16, 17, 18, 19, 19.3, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 39.1, 40, 41, 41.3, 41.4, 41.5, 41.6, 41.7, 42, 43, 43.1, 43.2, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 60.11, 60.12, 60.13, 60.14, 60.15, 60.16, 60.17, 60.18, 60.19, 60.20, 60.21, 60.22, 61, 62, 63, 64, 65, 65.1, 65.2, 65.4, 65.11, 66, 66.1, 67, 67.1, 67.2, 67.3, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 81.1-82.4, 81.2, 81.5, 81.6, 82, 82.1, 82.2, 82.3, 82.4, 82.6, 82.7, 82.8, 82.9, 82.10, 82.11, 82.12, 82.13, 82.14, 82.15, 82.16, 82.17, 82.18, 82.19, 82.20, 83, 83.1, 83.2, 83.3, 84.2, 84.3, 84.4, 85, 85.1, 85.2, 85.3, 86, 87, 88, 89, 90, 90.8, 90.42, 91, 91.1, 91.2, 91.3, 91.4, 91.5, 91.6, 91.7, 91.8, 91.9, 91.10, 91.11, 91.12, 91.13, 91.14, 91.15, 91.16, 91.17, 91.18, 92, 92.1, 92.2, 92.3, 92.4, 92.5, 93, 93.1, 93.2, 93.3, 93.4, 93.5, 93.6, 93.7, 93.8, 93.9, 93.10, 93.11, 93.11-105.2, 94, 94.1, 94.5, 95, 96, 97, 98, 98.3, 98.4, 99, 100, 101, 102, 103, 104, 104.2, 104.3, 104.4, 104.5, 104.6, 104.10, 104.12, 105, 106, 106.7, 106.8, 107, 108 (3rd cent. BCE - 2nd cent. BCE)

1. The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be,living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is,for to come. Concerning the elect I said, and took up my parable concerning them:The Holy Great One will come forth from His dwelling,,And the eternal God will tread upon the earth, (even) on Mount Sinai, [And appear from His camp] And appear in the strength of His might from the heaven of heavens.,And all shall be smitten with fear And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth.,And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame,And the earth shall be wholly rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men).,But with the righteous He will make peace.And will protect the elect, And mercy shall be upon them.And they shall all belong to God, And they shall be prospered, And they shall all be blessed.And He will help them all, And light shall appear unto them, And He will make peace with them'.,And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him.
9. Anon., Jubilees, 1.19, 4.15, 5.1-5.2, 5.6-5.11, 5.13-5.18, 7.20-7.23, 10.1-10.14 (2nd cent. BCE - 2nd cent. BCE)

1.19. And they will forget all My law and all My commandments and all My judgments, and will go astray as to new moons, and sabbaths, and festivals, and jubilees, and ordices. 4.15. And in the seventh jubilee in the third week Enos took Nôâm his sister to be his wife, and she bare him a son in the third year of the fifth week, and he called his name Ke. 5.1. And it came to pass when the children of men began to multiply on the face of the earth and daughters were born unto them 5.2. that the angels of God saw them on a certain year of this jubilee, that they were beautiful to look upon; and they took themselves wives of all whom they chose, and they bare unto them sons and they were giants. 5.6. And God looked upon the earth, and behold it was corrupt, and all flesh had corrupted its orders, and all that were upon the earth had wrought all manner of evil before His eyes. 5.7. And He said: "I shall destroy man and all flesh upon the face of the earth which I have created. 5.8. But Noah found grace before the eyes of the Lord. 5.9. And against the angels whom He had sent upon the earth, He was exceedingly wroth, and He gave commandment to root them out of all their dominion 5.10. and He bade us to bind them in the depths of the earth, and behold they are bound in the midst of them, and are (kept) separate. 5.11. And against their sons went forth a command from before His face that they should be smitten with the sword, and be removed from under heaven. 5.13. And He sent His sword into their midst that each should slay his neighbour, and they began to slay each other till they all fell by the sword and were destroyed from the earth. 5.14. And their fathers were witnesses (of their destruction), and after this they were bound in the depths of the earth for ever, until the day of the great condemnation when judgment is executed on all those who have corrupted their ways and their works before the Lord. 5.15. And He destroyed all from their places, and there was not left one of them whom He judged not according to all their wickedness. 5.16. And He made for all His works a new and righteous nature, so that they should not sin in their whole nature for ever, but should be all righteous each in his kind alway. 5.17. And the judgment of all is ordained and written on the heavenly tables in righteousne 5.18. --even (the judgment of) all who depart from the path which is ordained for them to walk in; and if they walk not therein judgment is written down for every creature and for every kind. 7.20. And behold these three cities are near Mount Lûbâr; Sêdêqêtêlĕbâb fronting the mountain on its east; and Na’êlâtamâ’ûk on the south; ’Adatanêsês towards the west. 7.21. And these are the sons of Shem: Elam, and Asshur, and Arpachshad--this (son) was born two years after the flood--and Lud, and Aram. 7.22. The sons of Japheth: Gomer and Magog and Madai and Javan, Tubal and Meshech and Tiras: these are the sons of Noah. 7.23. And in the twenty-eighth jubilee Noah began to enjoin upon his sons' sons the ordices and commandments, and all the judgments that he knew 10.1. And in the third week of this jubilee the unclean demons began to lead astray the children of the sons of Noah; and to make to err and destroy them. 10.2. And the sons of Noah came to Noah their father, and they told him concerning the demons which were, leading astray and blinding and slaying his sons' sons. 10.3. And he prayed before the Lord his God, and said: God of the spirits of all flesh, who hast shown mercy unto me, And hast saved me and my sons from the waters of the flood, And hast not caused me to perish as Thou didst the sons of perdition; 10.4. For Thy grace hath been great towards me, And great hath been Thy mercy to my soul; 10.5. Let Thy grace be lift up upon my sons 10.6. But do Thou bless me and my sons, that we may increase and multiply and replenish the earth. 10.7. And Thou knowest how Thy Watchers, the fathers of these spirits, acted in my day: 10.8. and as for these spirits which are living, imprison them and hold them fast in the place of condemnation, and let them not bring destruction on the sons of thy servant, my God; for these are maligt, and created in order to destroy. 10.9. And let them not rule over the spirits of the living; for Thou alone canst exercise dominion over them. And let them not have power over the sons of the righteous from henceforth and for evermore. 10.10. And the Lord our God bade us to bind all. 10.11. And the chief of the spirits, Mastêmâ, came and said: "Lord, Creator, let some of them remain before me, and let them hearken to my voice, and do all that I shall say unto them; 10.12. for if some of them are not left to me, I shall not be able to execute the power of my will on the sons of men; 10.13. for these are for corruption and leading astray before my judgment, for great is the wickedness of the sons of men. 10.14. And He said: "Let the tenth part of them remain before him, and let nine parts descend into the place of condemnation.
10. Dead Sea Scrolls, Damascus Covenant, 4.15-4.19 (2nd cent. BCE - 1st cent. CE)

11. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 4.15-4.19 (2nd cent. BCE - 1st cent. CE)

12. Dead Sea Scrolls, Genesis Apocryphon, 2.1 (2nd cent. BCE - 1st cent. CE)

13. Hebrew Bible, Daniel, 9.17 (2nd cent. BCE - 2nd cent. BCE)

9.17. וְעַתָּה שְׁמַע אֱלֹהֵינוּ אֶל־תְּפִלַּת עַבְדְּךָ וְאֶל־תַּחֲנוּנָיו וְהָאֵר פָּנֶיךָ עַל־מִקְדָּשְׁךָ הַשָּׁמֵם לְמַעַן אֲדֹנָי׃ 9.17. Now therefore, O our God, hearken unto the prayer of Thy servant, and to his supplications, and cause Thy face to shine upon Thy sanctuary that is desolate, for the Lord’s sake."
14. Septuagint, 2 Maccabees, 1.6, 15.34 (2nd cent. BCE - 2nd cent. BCE)

1.6. We are now praying for you here. 15.34. And they all, looking to heaven, blessed the Lord who had manifested himself, saying, 'Blessed is he who has kept his own place undefiled.'
15. Septuagint, Ecclesiasticus (Siracides), 36.17 (2nd cent. BCE - 2nd cent. BCE)

36.17. Hearken, O Lord, to the prayer of thy servants,according to the blessing of Aaron for thy people,and all who are on the earth will know that thou art the Lord, the God of the ages.
16. Septuagint, Judith, 9.11 (2nd cent. BCE - 0th cent. CE)

9.11. For thy power depends not upon numbers, nor thy might upon men of strength; for thou art God of the lowly, helper of the oppressed, upholder of the weak, protector of the forlorn, savior of those without hope.
17. Philo of Alexandria, On The Migration of Abraham, 70 (1st cent. BCE - 1st cent. CE)

70. There have now been two gifts of God already mentioned: the hope of a life devoted to contemplation, and an improvement in good things in respect both of quantity and of magnitude. The third gift is blessing, without which it is not possible that the graces already mentioned can be confirmed; for the scriptures say, "And I will bless thee;" that is to say, I will give thee a word which shall be praised; for the portion eu (in eulogeµsoµ, I will bless), is always applicable to virtue. And of speech, one kind is like a spring and another kind is like a stream;
18. Philo of Alexandria, On Planting, 135 (1st cent. BCE - 1st cent. CE)

19. Philo of Alexandria, On The Posterity of Cain, 42 (1st cent. BCE - 1st cent. CE)

42. They therefore who say that all thinking, and feeling, and speaking, are the free gifts of their own soul, utter an impious and ungodly opinion, and deserve to be classed among the race of Cain, who, though he was not able to master himself, yet dared to assert that he had absolute possession of all other things; but as for those persons who do not claim all the things in creation as their own, but who ascribe them to the divine grace, being men really noble and sprung out of those who were rich long ago, but of those who love virtue and piety, they may be classed under Seth as the author of their race.
20. Philo of Alexandria, Questions On Genesis, 1.81 (1st cent. BCE - 1st cent. CE)

21. Anon., The Life of Adam And Eve, 43.1-43.2 (1st cent. CE - 5th cent. CE)

22. Josephus Flavius, Jewish Antiquities, 1.69 (1st cent. CE - 1st cent. CE)

1.69. All these proved to be of good dispositions. They also inhabited the same country without dissensions, and in a happy condition, without any misfortunes falling upon them, till they died. They also were the inventors of that peculiar sort of wisdom which is concerned with the heavenly bodies, and their order.
23. Mishnah, Yoma, 7.1 (1st cent. CE - 3rd cent. CE)

7.1. The high priest [then] came to read. If he wished to read in linen garments, he reads, and if not he reads in his own white cloak. The synagogue attendant would take a Torah scroll and give it to the head of the synagogue, and the head of the synagogue gives it to deputy high priest, and the deputy high priest gives it to the high priest, and the high priest stands and receives it, and reads, [section] beginning] “After the death …” (Leviticus 16:1-34) and “But on the tenth…” (Leviticus 23:26-32). Then he would roll up the Torah scroll and put it in his bosom and say, “More than what I have read out before you is written here.” And “On the tenth …” (Numbers 29:7-11) which is in the Book of Numbers he recites by heart. And he recites on it eight benedictions: “For the law”, “For the Temple service,” “For thanksgiving,” “For the forgiveness of sins” and “For the Temple” on its own, and “For Israel” on its own and “For Jerusalem” on its own, “For the priests” on their own and “For the rest of the prayer.”"
24. New Testament, John, 1.28 (1st cent. CE - 1st cent. CE)

1.28. These things were done in Bethany beyond the Jordan, where John was baptizing.
25. New Testament, Matthew, 25.34 (1st cent. CE - 1st cent. CE)

25.34. Then the King will tell those on his right hand, 'Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world;
26. Tosefta, Berachot, 3.7 (1st cent. CE - 2nd cent. CE)

3.7. Rebbi Yehudah said, “When Rebbi Akiva would pray [Shmoneh Esreh] together with the congregation he would finish faster than everyone else. When he would pray by himself a person would leave him on one side [of the room] and when he would come back he would find him on a different side [of the room], because of all of the bending of the knees and bowing that he would do.”"
27. Anon., Qohelet Rabba, 6.9 (2nd cent. CE - 5th cent. CE)

28. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

29a. והשקיף בה שתים ושלש שעות ולא העלוהו,אמאי לא העלוהו והאמר רב יהודה אמר רב טעה בכל הברכות כלן אין מעלין אותו בברכת הצדוקים מעלין אותו חיישינן שמא מין הוא,שאני שמואל הקטן דאיהו תקנה,וניחוש דלמא הדר ביה אמר אביי גמירי טבא לא הוי בישא,ולא והכתיב (יחזקאל יח, כד) ובשוב צדיק מצדקתו ועשה עול ההוא רשע מעיקרו אבל צדיק מעיקרו לא,ולא והא תנן אל תאמין בעצמך עד יום מותך שהרי יוחנן כ"ג שמש בכהונה גדולה שמנים שנה ולבסוף נעשה צדוקי,אמר אביי הוא ינאי הוא יוחנן רבא אמר ינאי לחוד ויוחנן לחוד ינאי רשע מעיקרו ויוחנן צדיק מעיקרו הניחא לאביי אלא לרבא קשיא,אמר לך רבא צדיק מעיקרו נמי דלמא הדר ביה אי הכי אמאי לא אסקוהו,שאני שמואל הקטן דאתחיל בה דאמר רב יהודה אמר רב ואיתימא רבי יהושע בן לוי לא שנו אלא שלא התחיל בה אבל התחיל בה גומרה:,הני שבע דשבתא כנגד מי א"ר חלפתא בן שאול כנגד שבעה קולות שאמר דוד על המים,הני תשע דר"ה כנגד מי א"ר יצחק דמן קרטיגנין כנגד תשעה אזכרות שאמרה חנה בתפלתה דאמר מר בראש השנה נפקדה שרה רחל וחנה,הני עשרים וארבע דתעניתא כנגד מי א"ר חלבו כנגד כ"ד רננות שאמר שלמה בשעה שהכניס ארון לבית קדשי הקדשים אי הכי כל יומא נמי נמרינהו אימת אמרינהו שלמה ביומא דרחמי אנן נמי ביומא דרחמי אמרי להו:,רבי יהושע אומר מעין שמנה עשרה: מאי מעין שמנה עשרה רב אמר מעין כל ברכה וברכה ושמואל אמר הביננו ה' אלהינו לדעת דרכיך ומול את לבבנו ליראתך ותסלח לנו להיות גאולים ורחקנו ממכאובינו ודשננו בנאות ארצך ונפוצותינו מארבע תקבץ והתועים על דעתך ישפטו ועל הרשעים תניף ידיך וישמחו צדיקים בבנין עירך ובתקון היכלך ובצמיחת קרן לדוד עבדך ובעריכת נר לבן ישי משיחך טרם נקרא אתה תענה ברוך אתה ה' שומע תפלה,לייט עלה אביי אמאן דמצלי הביננו,אמר רב נחמן אמר שמואל כל השנה כולה מתפלל אדם הביננו חוץ ממוצאי שבת וממוצאי ימים טובים מפני שצריך לומר הבדלה בחונן הדעת,מתקיף לה רבה בר שמואל ונימרה ברכה רביעית בפני עצמה מי לא תנן ר"ע אומר אומרה ברכה רביעית בפני עצמה ר' אליעזר אומר בהודאה,אטו כל השנה כולה מי עבדינן כר' עקיבא דהשתא נמי נעביד כל השנה כולה מאי טעמא לא עבדינן כר"ע תמני סרי תקון תשסרי לא תקון הכא נמי שבע תקון תמני לא תקון,מתקיף לה מר זוטרא ונכללה מכלל הביננו ה' אלהינו המבדיל בין קדש לחול קשיא:,אמר רב ביבי בר אביי כל השנה כולה מתפלל אדם הביננו חוץ מימות הגשמים מפני שצריך לומר שאלה בברכת השנים מתקיף לה מר זוטרא ונכללה מכלל ודשננו בנאות ארצך ותן טל ומטר,אתי לאטרודי אי הכי הבדלה בחונן הדעת נמי אתי לאטרודי,אמרי התם כיון דאתיא בתחלת צלותא לא מטריד הכא כיון דאתיא באמצע צלותא מטריד,מתקיף לה רב אשי ונימרה בשומע תפלה דא"ר תנחום אמר רב אסי טעה ולא הזכיר גבורות גשמים בתחיית המתים מחזירין אותו שאלה בברכת השנים אין מחזירין אותו מפני שיכול לאומרה בשומע תפלה והבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס טעה שאני:,גופא א"ר תנחום אמר רב אסי טעה ולא הזכיר גבורות גשמים בתחיית המתים מחזירין אותו שאלה בברכת השנים אין מחזירין אותו מפני שיכול לאומרה בשומע תפלה והבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס,מיתיבי טעה ולא הזכיר גבורות גשמים בתחיית המתים מחזירין אותו שאלה בברכת השנים מחזירין אותו והבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס,ל"ק הא ביחיד הא בצבור,בצבור מ"ט לא משום דשמעה משליח צבור אי הכי האי מפני שיכול לאומרה בשומע תפלה מפני ששומע משליח צבור מיבעי ליה,אלא אידי ואידי ביחיד ול"ק הא דאדכר קודם שומע תפלה 29a. band scrutinized it,in an attempt to remember the blessing for btwo or three hours, and they did not remove himfrom serving as prayer leader.,The Gemara asks: bWhy did they not remove him? Didn’t Rav Yehuda saythat bRav said:One who was serving as the prayer leader before the congregation and berred inreciting bany of the blessings, they do not remove himfrom serving as the prayer leader. However, one who erred while reciting bthe blessing of the heretics they remove him,as bwe suspect that perhaps he is a hereticand intentionally omitted the blessing to avoid cursing himself. Why, then, did they not remove Shmuel HaKatan?,The Gemara answers: bShmuel HaKatan is different because he institutedthis blessing and there is no suspicion of him.,The Gemara continues: bLet us suspectthat bperhaps he reconsideredand, although he had been righteous, he had a change of heart? bAbaye said: We learnedthrough tradition that a bgoodperson bdoes not become wicked. /b,The Gemara challenges this: bAnddoes he bnotbecome wicked? bIsn’t itexplicitly bwritten: “And when the righteous one returns from his righteousness and does wickedlike all of the abominations that the wicked one has done, will he live? All of the righteous deeds that he has done will not be remembered given the treachery that he has carried out, and in his sin that he has transgressed, for these he shall die” (Ezekiel 18:24)? Abaye responds: bThatverse refers to a righteous individual who was binitially wickedand repented, but ultimately returned to his evil ways. bHowever, one who is initially righteousdoes bnotbecome wicked.,The Gemara asks: bAnddoes he bnotbecome wicked? bDidn’t we learnin a mishna: bDo not be sure of yourself until the day you die, as Yoḥa the High Priest served in the High Priesthood for eighty years and ultimately became a Sadducee.Even one who is outstanding in his righteousness can become a heretic., bAbaye responded: He is Yannai he is Yoḥa.In other words, from its inception, the entire Hasmonean dynasty had the same positive attitude toward the Sadducees, and there was no distinction between Yoḥa Hyrcanus and Alexander Yannai. Yoḥa the High Priest had Sadducee leanings from the outset. bRava said: Yannai is distinct and Yoḥa is distinct.They did not share the same position in this regard. bYannai was wicked from the outset and Yoḥa was righteous from the outset.If so, bit works out well according to Abaye’sopinion; bhowever, according to Rava’sopinion, bit is difficult.How could Yoḥa, a righteous individual, have changed and turned wicked?,The Gemara responds: bRavacould have bsaid to you:There is balsoroom for concern bthat one who is righteous from the outset will perhaps reconsiderand turn wicked, as was the case with Yoḥa the High Priest. bIf so,the original question is difficult: bWhy did they not removeShmuel HaKatan from serving as the prayer leader?,The Gemara answers: The case of bShmuel HaKatan is different, as he beganreciting the blessing of the heretics and while reciting it he became confused and forgot the end of the blessing. Consequently, he was not suspected of heretical leanings. Indeed, bRav Yehuda saidthat bRav, and some saythat bRabbi Yehoshua ben Levi, said: They only taughtthat one who errs while reciting the blessing of the heretics is removed in a case bwhere he did not beginreciting bit. Butif he bbeganreciting bit,then we allow him to collect his thoughts band finishreciting bit. /b,To this point, the Gemara discussed allusions to the nineteen blessings that constitute the weekday iAmidaprayer. The Gemara asks: bCorresponding to whatwere bthese sevenblessings bofthe bShabbat iAmidaprayer instituted? The Gemara answers: bRabbi Ḥalafta ben Shaul said: Corresponding to the seven “voices” which David mentioned on the waters;in other words, the seven times that “the voice of God” is mentioned in Psalms 29, which served as the source for the weekday prayer.,The Gemara asks further: bCorresponding to whatwere bthese nineblessings bofthe bRosh HaShanaadditional prayer instituted? bRabbi Yitzḥak of Kartignin said:They bcorrespond to the nine mentions of God’s name that Hannah said in her prayer(I Samuel 2:10). The connection between Hannah’s prayer and Rosh HaShana is based on what bthe Master said: On Rosh HaShana, Sarah, Rachel, and Hannah were rememberedand the divine decree that they would conceive their sons was issued.,The Gemara continues: bCorresponding to whatwere bthese twenty-fourblessings bofthe iAmidaprayer of bthe fastdays instituted? bRabbi Ḥelbo said:They bcorrespond to the twenty-four “songs” that Solomon said when he brought the ark into the Holy of Holiesduring the dedication of the Temple, as there are twenty-four expressions of song, prayer, and supplication there (I Kings 8). The Gemara asks: bIf so, then let us say thesetwenty-four blessing bevery day.The Gemara answers: bWhen did Solomon say them? On a day ofsupplication for bmercy. We, too, say them on a day ofsupplication for bmercy. /b,We learned in the mishna that bRabbi Yehoshua saysthat each day one recites ban abridgedversion of the prayer of beighteen blessings.The Gemara asks: bWhatis the babridgedversion of the prayer of beighteen blessings?There are different opinions. bRav said:One recites ban abridgedversion bof each and every blessing. Shmuel said:An abridged version of the prayer of eighteen blessings refers to a blessing composed specifically to be recited in place of the thirteen middle blessings. It contains references to each of the thirteen middle blessings. The formula for that blessing is: bGrant us understanding, Lord our God, to know Your ways, and sensitize our hearts so that we may revere You, and forgive us so that we may be redeemed, and keep us far from our suffering, and satisfy us with the pastures of Your land, and gather our scatteredpeople bfrom the fourcorners of the earth, band those who go astray shall be judged according to Your will, and raise Your hand against the wicked, and may the righteous rejoice in the rebuilding of Your city, and the restoration of Your Sanctuary, and in the flourishing of Your servant David, and in establishing a light for Your Messiah, son of Yishai. Before we call, may You answer. Blessed are You, Lord, Who listens to prayer.” /b,Although Shmuel mentioned this abridged prayer, bAbaye would curse anyone who recitedthe prayer: bGrant us understanding,as he held that one may recite it only in exigent circumstances (Rabbi Ḥael, iMe’iri /i).,The Gemara further restricts the occasions when one may recite the abridged prayer. bRav Naḥman saidthat bShmuel said: One may recite: Grant us understanding throughout the entire year, except forin the evening prayer at bthe conclusion of Shabbat and at the conclusion of Festivals, because he must recitethe prayer of bdistinction [ ihavdala /i] inthe blessing: bWho graciously grants knowledge. /b, bRabba bar Shmuel strongly objects to this:After reciting the three initial blessings, blet us say ihavdala bas an independent fourth blessing,and afterwards recite the prayer of bGrant us understanding.This is feasible. bDidn’t we learnin a mishna that bRabbi Akiva says: He says ihavdala bas an independent fourth blessing? Rabbi Eliezer says:He says ihavdala binthe blessing of bthanksgiving. /b,The Gemara responds: bDo we practice in accordance withthe opinion of bRabbi Akiva throughout the entire yearregarding this issue, bthat we will also practicethis way bnow? Throughout the entire year, what is the reason that we do not practice in accordance withthe opinion of bRabbi Akiva?Because bthey instituted eighteenblessings, bthey did not institute nineteen. Here too, they instituted sevenblessings, bthey did not institute eight.Therefore, the possibility to recite ihavdalaas an independent fourth blessing is rejected., bMar Zutra strongly objects to this: Let us include ihavdalain the bframeworkof the abridged blessing: bGrant us understanding, Lord our God, Who distinguishes between sacred and profane.No response was offered to this objection, and it remains bdifficult. /b, bRav Beivai bar Abaye said:There is an additional restriction that applies to the abridged prayer. bOne may recite Grant us understanding throughout the entire year, except during the rainy season, because he must recite the requestfor rain bin the blessing of the years. Mar Zutra strongly objects to this: Let us includethe request for rain in the bframeworkof the abridged blessing: bAnd satisfy us with the pastures of Your land, and grant dew and rain. /b,The Gemara responds: That is unfeasible, as he will bbecome confusedby introducing a new element to the standard formula of the blessing. The Gemara asks: bIf so, byintroducing ihavdalainthe framework of the abridged blessing in the section alluding to the blessing, bWho graciously grants knowledge,he will balso become confused.Why did the Gemara fail to respond to Mar Zutra’s strong objection with regard to ihavdalain that manner?,The Gemara answers: bThey saythat these cases are different: bThere,regarding ihavdala /i, bsincethe introduction of the new element bcomes at the beginning of the prayer, he will notbecome bconfused. Here, sincethe request for rain bcomes in the middle of the prayer, he willbecome bconfused. /b, bRav Ashi strongly objects to this:If so, blet us saythe request for rain binthe framework of the abridged blessing in the section alluding to the blessing bWho listens to prayer. As Rabbi Tanḥum saidthat bRav Asi said: One who erred and did not mention the might of the rainsin the blessing on bthe revival of the dead, we require him to returnto the beginning of the prayer and repeat it. However, one who erred and failed to recite bthe requestfor rain binthe ninth blessing of the iAmida /i, bthe blessing of the years, we do not require him to returnto the beginning of the prayer and repeat it bbecause he can recite it inthe blessing bWho listens to prayer. Andone who erred and failed to recite ihavdalainthe blessing bWho graciously grants knowledge, we do not require him to returnto the beginning of the prayer and repeat it, bas he can recite ihavdala bover the cupof wine. One can ask for rain in the blessing Who listens to prayer, and, consequently, can introduce it at the end of the abridged blessing without becoming confused. The Gemara responds: bOne who erred is different,and only then does he have the option to ask for rain in the blessing Who listens to prayer. iAb initio /i, the request for rain may not be inserted there.,The statement that Rabbi Tanḥum said that Rav Asi said was incidental to the previous discussion. The Gemara attempts to understand bthe matter itself. Rabbi Tanḥum saidthat bRav Asi said: One who erred and did not mention the might of the rainsin the blessing on bthe revival of the dead, we require him to returnto the beginning of the prayer and repeat it. However, one who erred and failed to recite bthe requestfor rain bin the blessing of the years, we do not require him to returnto the beginning of the prayer and repeat it bbecause he can recite it inthe blessing bWho listens to prayer. Andone who erred and failed to recite ihavdalainthe blessing bWho graciously grants knowledge, we do not require him to returnto the beginning of the prayer and repeat it, bas he can recite ihavdala bover the cupof wine.,The Gemara braised an objectionbased on what was taught in the iTosefta /i: bOne who erred and did not mention the might of the rainsin the blessing on bthe revival of the dead, we require him to returnto the beginning of the prayer and repeat it. One who erred and failed to recite bthe requestfor rain bin the blessing of the years, we require him to returnto the beginning of the prayer and repeat it. However, one who erred and failed to recite ihavdalainthe blessing bWho graciously grants knowledge, we do not require him to returnto the beginning of the prayer and repeat it, bas he can recite ihavdala bover the cupof wine. The iToseftacontradicts the statement of Rabbi Tanḥum with regard to one who erred and failed to recite the request for rain in the blessing of the years.,The Gemara responds: bThis is not difficult. Thiscase, where we require him to return to the beginning of the prayer and repeat it, refers to a situation where he is praying bas an individual.While bthatcase, where we do not require him to return to the beginning of the prayer and repeat it, refers to a situation where he is praying baspart of ba congregation. /b,The Gemara raises a difficulty: When praying baspart of ba congregation, what is the reasonthat he need bnotneed return to the beginning of the prayer and repeat it? bBecausehe can fulfill his obligation bwhen he hears it from the communal prayer leaderin the repetition of the iAmidaprayer. bIf so,Rabbi Tanḥum’s formulation is imprecise. bThatwhich he said that he need not return to the beginning of the prayer and repeat it bbecause he can recite it inthe blessing: bWho listens to prayer, should have been: Because he hears it from the communal prayer leader.This proves that the attempt to rebuff the challenge from the iToseftato Rabbi Tanḥum was incorrect.,Rather, both bthisstatement of Rabbi Tanḥum band thatstatement in the iToseftarefer to one praying bas an individual, and it is,nevertheless, bnot difficult. Thiscase, where we do not require him to return to the beginning of the prayer and repeat it, refers to a case where bhe recallshis error bbeforehe reaches the blessing: bWho listens to prayer,in which case he can ask for rain in that blessing.
29. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)

16b. היינו מטופל ואין לו היינו ביתו ריקם אמר רב חסדא זהו שביתו ריקם מן העבירה: ופרקו נאה אמר אביי זה שלא יצא (לו) שם רע בילדותו,(ירמיהו יב, ח) היתה לי נחלתי כאריה ביער נתנה עלי בקולה על כן שנאתיה מאי נתנה עלי בקולה אמר מר זוטרא בר טוביה אמר רב ואמרי לה אמר רבי חמא אמר רבי אלעזר זה שליח צבור (היורד לפני התיבה שאינו הגון):,ואומר לפניהם עשרים וארבע ברכות שמונה עשרה שבכל יום ומוסיף עליהן עוד שש: הני שש שבע הוויין כדתנן על השביעית הוא אומר ברוך מרחם על הארץ אמר רב נחמן בר יצחק מאי שביעית שביעית לארוכה,כדתניא בגואל ישראל מאריך ובחותמה הוא אומר מי שענה את אברהם בהר המוריה הוא יענה אתכם וישמע בקול צעקתכם היום הזה ברוך גואל ישראל והן עונין אחריו אמן וחזן הכנסת אומר להם תקעו בני אהרן תקעו,וחוזר ואומר מי שענה את אבותינו על ים סוף הוא יענה אתכם וישמע בקול צעקתכם היום הזה ברוך זוכר הנשכחות והן עונין אחריו אמן וחזן הכנסת אומר להם הריעו בני אהרן הריעו וכן בכל ברכה וברכה באחת אומר תקעו ובאחת אומר הריעו:,במה דברים אמורים בגבולין אבל במקדש אינו כן לפי שאין עונין אמן במקדש ומנין שאין עונין אמן במקדש,שנאמר (נחמיה ט, ה) קומו ברכו את ה' אלהיכם מן העולם עד העולם ויברכו שם כבודך ומרומם על כל ברכה ותהלה יכול על כל ברכות כולן לא תהא אלא תהלה אחת ת"ל ומרומם על כל ברכה ותהלה על כל ברכה תן לו תהלה,ואלא במקדש מהו אומר ברוך ה' אלהים אלהי ישראל מן העולם ועד העולם ברוך גואל ישראל והן עונין אחריו ברוך שם כבוד מלכותו לעולם ועד וחזן הכנסת אומר להם תקעו הכהנים בני אהרן תקעו,וחוזר ואומר מי שענה את אברהם בהר המוריה הוא יענה אתכם וישמע בקול צעקתכם היום הזה ברוך ה' אלהי ישראל זוכר הנשכחות והם עונים אחריו בשכמל"ו וחזן הכנסת אומר להם הריעו הכהנים בני אהרן הריעו וכו' וכן בכל ברכה וברכה באחת אומר תקעו ובאחת אומר הריעו עד שגומר את כולן,וכך הנהיג ר' חלפתא בצפורי ור' חנניה בן תרדיון בסיכני וכשבא דבר לפני חכמים אמרו לא היו נוהגין כן אלא בשערי מזרח ובהר הבית,ואית דאמרי כדתניא אומר לפניהן עשרים וארבע ברכות שמונה עשרה שבכל יום ומוסיף עליהן עוד שש ואותן שש היכן אומרן בין גואל לרופא חולי ומאריך בגאולה והן עונין אחריו אמן על כל ברכה וברכה וכך היו נוהגין בגבולין,אבל במקדש היו אומרים ברוך ה' אלהי ישראל מן העולם ועד העולם ברוך גואל ישראל ולא היו עונין אחריו אמן וכל כך למה לפי שאין עונין אמן במקדש ומנין שאין עונין אמן במקדש שנאמר קומו ברכו את ה' אלהיכם מן העולם ועד העולם ויברכו (את) שם כבודך ומרומם על כל ברכה ותהלה על כל ברכה וברכה תן לו תהלה:,תנו רבנן על הראשונות הוא אומר ברוך ה' אלהי ישראל מן העולם ועד העולם ברוך גואל ישראל והן עונין אחריו ברוך שם כבוד מלכותו לעולם ועד וחזן הכנסת אומר תקעו כהנים תקעו וחוזר ואומר מי שענה את אברהם בהר המוריה הוא יענה אתכם וישמע בקול צעקתכם היום הזה (והן תוקעין ומריעין ותוקעין) ועל השניה הוא אומר ברוך ה' אלהי ישראל מן העולם ועד העולם ברוך זוכר הנשכחות והן עונין אחריו ברוך שם כבוד מלכותו לעולם ועד,וחזן הכנסת אומר הריעו בני אהרן הריעו ואומר מי שענה את אבותינו על ים סוף הוא יענה אתכם וישמע בקול צעקתכם היום הזה והם מריעין ותוקעין ומריעין וכן בכל ברכה וברכה באחת אומר תקעו ובאחת אומר הריעו עד שיגמור את הברכות כולן וכך הנהיג ר' חלפתא בצפורי ור' חנניה בן תרדיון בסיכני וכשבא דבר אצל חכמים אמרו לא היו נוהגין כן אלא בשערי מזרח ובהר הבית:,ר' יהודה אומר לא היה צריך לומר זכרונות כו': א"ר אדא דמן יפו מאי טעמא דר' יהודה לפי שאין אומרים זכרונות ושופרות 16b. The Gemara asks a question concerning the explanation of Rabbi Yehuda: One who has bdependentchildren band does not haveanything with which to support them bisapparently bthe same asone whose bhouse is empty.Why does Rabbi Yehuda list both descriptions? bRav Ḥisda said: Thisexpression means bthat his house is empty of transgression. AndRabbi Yehuda further said that the prayer leader must be one bwhose youth was becoming.In explanation of this phrase, bAbaye said: Thisis bone who did not have a bad reputationat any time bduring his youth. /b,The Gemara cites a verse in relation to the prayer leader: b“My heritage has become to me as a lion in the forest. She has uttered her voice against me; therefore I have hated her”(Jeremiah 12:8). bWhat isthe meaning of the phrase: b“She has uttered her voice against me”? Mar Zutra bar Toviyya saidthat bRav said, and some say Rabbi Ḥama saidthat bRabbi Elazar said: This is an unworthy prayer leader who descends before the ark.When this person calls out to God, He thinks, so to speak: I hate the sound of his prayer.,§ The mishna teaches: bAndthe prayer leader brecites twenty-four blessings before them:The beighteenblessings bofthe beveryday iAmidaprayer, bto which he adds another sixblessings. The Gemara asks: Are bthese sixblessings? In fact, bthey are seven, as we learnedin a mishna: bFor the seventh he recites,Blessed are You, Lord, bWho has mercy on the Land. Rav Naḥman bar Yitzḥak said: Whatis the meaning of the bseventhblessing? This is referring to the bseventh for length,i.e., there were actually six new blessings, but as the prayer leader lengthens the sixth weekday blessing it is considered an additional blessing., bAs it is taughtin a ibaraita /i: bInthe blessing of: bRedeemer of Israel,the prayer leader blengthensthe blessing, band for its conclusion he recites: He Who answered Abraham on Mount Moriah, He will answer you and hear the sound of your cry on this day. Blessedare You, Lord, bRedeemer of Israel. Andthe community banswers amen after him. And the sexton says to them: Blowa long, unwavering sound, bsons of Aaron, blow. /b, bAndthe prayer leader bresumes and recitesthe second blessing, concluding: bHe Who answered our forefathers by the Red Sea, He will answer you and hear the sound of your cry on this day. Blessedare You, Lord, bWho remembers the forgotten. Andthe community banswers amen after him. And the sexton says to them: Blasta wavering sound, bsons of Aaron, blast. And similarly,this is the procedure bfor each and everyadditional bblessing: After oneblessing bhe says: Blowa long, unwavering sound, band afterthe next bone he says: Blasta wavering sound.,The Gemara asks: bIn whatcase bis this statement said?This method applies bin the outlying areas,i.e., everywhere except in the Temple. bHowever, in the Templeitself this bis notthe correct procedure, bas one does not answer amen in the Temple.Instead, one responds with a long blessing. The Gemara inquires: bAnd from whereis it derived bthat one does not answer amen in the Temple? /b,The Gemara answers: bAs it is stated: “Stand up and bless the Lord, your God, from everlasting to everlasting, and let them say: Blessed be Your glorious name, that is exalted above all blessing and praise”(Nehemiah 9:5). One bmighthave thought that bfor all blessings there should be only one praise,i.e., all blessings are answered with amen. Therefore, bthe verse states: “That is exalted above all [ ial kol /i] blessing and praise,”which indicates that bfor every [ ial kol /i] blessing,you should bgive itits own bpraise. /b, bButif so, bin the Temple, whatwould the prayer leader brecite?He would conclude the blessing: bBlessed be the Lord, God of Israel, from everlasting to everlasting. Blessedare You, Lord, bRedeemer of Israel. Andinstead of amen, bthey answer after him: Blessed be the name of His glorious kingdom forever and all time. And the sexton says to them: Blow, priests, sons of Aaron, blow. /b, bAndthe prayer leader bresumes and recitesthe second blessing, concluding: bHe Who answered Abraham on Mount Moriah, He will answer you and hear the sound of your cry on this day. Blessed be the Lord, God of Israel, Who remembers the forgotten. Andthe community banswers after him: Blessed be the name of His glorious kingdom forever and all time. And the sexton says to them: Blast, priests, sons of Aaron, blast, etc. And similarly,this is the procedure bfor each and everyadditional bblessing: After oneblessing bhe says: Blowa long, unwavering sound, band afterthe next bone he says: Blasta wavering sound, buntil he concludes allthe blessings.,§ The Gemara relates: bAnd this was the custom Rabbi Ḥalafta established inthe city of bTzippori, and Rabbi Ḥaya ben Teradyon inthe city of bSikhni. And whenthis bmatter came before the Sages, they said: They would actin accordance with bthis custom only at the Eastern Gateof the Temple band on the Temple Mount,but not outside the Temple., bAndsome bsaythat they acted bas it is taughtin a ibaraita /i: bAnd he recites twenty-four blessings before them:The beighteenblessings bofthe beveryday iAmidaprayer, bto which he adds another sixblessings. bAnd thoseextra bsix, where does he recite them? Betweenthe blessings: bRedeemerof Israel, band: Healer of the sick. And he lengthensthe earlier prayer bof redemption, andthe congregation banswers amen after him, for each and every blessing. And this was the custom in the outlying areas,outside the Temple., bHowever, in the Temple they would recite: Blessed be the Lord, God of Israel, from everlasting to everlasting. Blessedare You, Lord, bRedeemer of Israel, and they would not answer amen after him. And whydid the practice differ bso much? Because one does not answer amen in the Temple. And from whereis it derived bthat one does not answer amen in the Temple? As it is stated: “Stand up and bless the Lord, your God, from everlasting to everlasting, and let them say: Blessed be Your glorious Name, that is exalted above all blessing and praise”(Nehemiah 9:5). As stated above, this verse indicates that bfor every blessing,you should bgive itits own bpraise. /b, bThe Sages taught: Inconcluding bthe firstblessing bhe recites: Blessed be the Lord, God of Israel, from everlasting to everlasting. Blessedare You, Lord, bRedeemer of Israel, and they would answer after him: Blessed be the name of His glorious kingdom forever and all time. And the sexton says: Blow, priests, blow. And he resumesthe blessings band recites: He Who answered Abraham on Mount Moriah, He will answer you and hear the sound of your cry on this day. And they blowa long, unwavering sound, band blasta wavering sound, band blow. And for the secondblessing bhe recites: Blessed be the Lord, God of Israel, from everlasting to everlasting, who remembers the forgotten, and they would answer after him: Blessed be the name of His glorious kingdom forever and all time. /b, bAnd the sexton says: Blast, sons of Aaron, blast. And he recites: He Who answered our forefathers by the Red Sea, He will answer you and hear the sound of your cry on this day. And they blow, and blast, and blow. And similarly, for each and every blessing: After one he says: Blow, and afterthe next bone he says: Blast, until he concludes all of them. And this was the custom Rabbi Ḥalafta established in Tzippori, and Rabbi Ḥaya ben Teradyon in Sikhni. And whenthis bmatter came before the Sages, they said: They would actin accordance with bthis custom only at the Eastern Gate and on the Temple Mount. /b,§ The mishna taught: Rabbi Yehuda says: The prayer leader bdid not need to recitethe bRemembrancesand iShofarotpassages. Instead, he recited verses dealing with famine and suffering. bRabbi Adda from Jaffa said: What is Rabbi Yehuda’s reason?Rabbi Yehuda maintains bthat one recites Remembrances and iShofarot/b
30. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)

70a. ובלבד שלא ידלג מסוף הספר לתחילתו,וגולל ספר תורה וכו' וכל כך למה כדי שלא להוציא לעז על ספר תורה,ובעשור של חומש הפקודים קורא על פה אמאי נגלול וניקרי אמר רב הונא בריה דרב יהושע אמר רב ששת לפי שאין גוללין ספר תורה בציבור מפני כבוד ציבור,ונייתי אחרינא ונקרי רב הונא בר יהודה אמר משום פגמו של ראשון וריש לקיש אמר משום ברכה שאינה צריכה,ומי חיישינן לפגמא והאמר ר' יצחק נפחא ראש חודש טבת שחל להיות בשבת מביאין שלש תורות וקורין אחת בענינו של יום ואחת של ראש חודש (טבת) ואחת של חנוכה,תלתא גברי בתלתא ספרי ליכא פגמא חד גברא בתרי ספרי איכא פגמא,ומברך עליה שמונה ברכות ת"ר על התורה כדרך שמברכים בבית הכנסת על העבודה ועל ההודאה ועל מחילת העון כתיקנה ועל המקדש בפני עצמו ועל הכהנים בפני עצמן ועל ישראל בפני עצמן ועל שאר תפלה,ת"ר ושאר התפלה רנה תחינה בקשה מלפניך על עמך ישראל שצריכין להושע וחותם בשומע תפלה ואח"כ כל אחד ואחד מביא ספר תורה מביתו וקורא בו כדי להראות חזותו לרבים,הרואה כהן גדול כו' לא מפני שאינו רשאי פשיטא מהו דתימא כדריש לקיש דאמר ריש לקיש אין מעבירין על המצות,ומאי מצוה (משלי יד, כח) ברב עם הדרת מלך קמ"ל, big strongמתני׳ /strong /big אם בבגדי בוץ קורא קדש ידיו ורגליו פשט ירד וטבל עלה ונסתפג והביאו לו בגדי זהב ולבש וקדש ידיו ורגליו ויצא,ועשה את אילו ואת איל העם ואת שבעת כבשים תמימים בני שנה דברי ר' אליעזר רבי עקיבא אומר עם תמיד של שחר היו קרבין ופר העולה ושעיר הנעשה בחוץ היו קרבין עם תמיד של בין הערבים,קדש ידיו ורגליו ופשט וירד וטבל ועלה ונסתפג,הביאו לו בגדי לבן ולבש וקדש ידיו ורגליו נכנס להוציא את הכף ואת המחתה קדש ידיו ורגליו ופשט וירד וטבל עלה ונסתפג,הביאו לו בגדי זהב ולבש וקדש ידיו ורגליו ונכנס להקטיר קטורת של בין הערבים ולהטיב את הנרות וקדש ידיו ורגליו ופשט (וירד וטבל עלה ונסתפג),הביאו לו בגדי עצמו ולבש ומלוין אותו עד ביתו ויום טוב היה עושה לאוהביו בשעה שיצא בשלום מן הקודש, big strongגמ׳ /strong /big איבעיא להו היכי קאמר עם תמיד של שחר היו קרבין ופר העולה ושעיר הנעשה בחוץ עם תמיד של בין הערבים,או דילמא הכי קאמר עם תמיד של שחר היו קרבין ופר העולה בהדייהו ושעיר הנעשה בחוץ עם תמיד של בין הערבים,ותו פר העולה לרבי אליעזר דשייריה אימת עביד ליה,ותו בין לרבי אליעזר בין לרבי עקיבא אימורי חטאת אימת עביד להו,אמר רבא לא משכחת לה מתקנתא אלא או לרבי אליעזר דתנא בדבי שמואל או לרבי עקיבא כדתוספתא,דתנא דבי שמואל רבי אליעזר אומר יצא ועשה אילו ואיל העם ואימורי חטאת אבל פר העולה ושבעת כבשים ושעיר הנעשה בחוץ עם תמיד של בין הערבים,רבי עקיבא דתוספתא מאי היא דתניא רבי עקיבא אומר פר העולה ושבעת כבשים עם תמיד של שחר היו קרבין שנאמר (במדבר כח, כג) מלבד עולת הבקר אשר לעולת התמיד ואחר כך עבודת היום 70a. All this is bprovided that he does not skip from the end of the book to its beginning,since then it would be clear to everyone that he is skipping text.,§ It was taught in the mishna: The High Priest bfurls the Torah scrolland places it on his bosom and says: More than what I have read before you is written here. The Gemara comments: bAnd whymust he say ball this?It is bso as not to cast aspersions on the Torah scroll,because people might think that the portion he read by heart is not written there.,§ It was further taught in the mishna: The Torah portion beginning with the verse: b“And on the tenth,” from the book of Numbers(29:7), bhe reads by heart.The Gemara asks: bWhydoes he read it by heart? bLet him furlthe scroll to that portion band read itfrom the text. bRav Huna, son of Rav Yehoshua, saidthat bRav Sheshet said:It is bbecause one may not furl a Torah scroll in public, out of respect for the community.It is inappropriate to make the community wait until they have reached the next section.,But why not blet anotherTorah scroll bbe broughtthat has previously been furled to that portion band readfrom it? bRav Huna bar Yehuda said:People might mistakenly think the second scroll was brought bdue to a flawthat was found bin the firstone. bAnd Reish Lakish saida different reason: A second scroll should not be brought bdue tothe fact that doing do will cause an bunnecessary blessingto be recited; before reading from a new scroll the High Priest would have to repeat the blessings required upon reading from the Torah. Therefore, it is preferable that he read by heart.,The Gemara questions Rav Huna bar Yehuda’s answer: bAre wereally bconcernedthat people will think the first scroll had ba flaw? Didn’t Rabbi Yitzḥak Nappaḥa say:When bthe New Moon of Tevet,which always occurs during Hanukkah, boccurs on Shabbat, one bringsand reads from bthree Torahscrolls. bOne readsfrom bonescroll bthe topic of the day,i.e., the weekly portion; bandfrom bonescroll the portion bof the New Moon; andfrom bonescroll a passage related to Hanukkah. It is apparent from the statement of Rabbi Yitzḥak Nappaḥa that many Torah scrolls may be used, and there is no concern that people will mistakenly think one or more had a flaw.,The Gemara explains: When bthree menread bfrom three scrolls there is noconcern that people will think there was ba flaw,since people assume that it is befitting for each individual to receive his own scroll. But when bone manreads bfrom two scrolls, there isa concern that people will think there is ba flaw,and they will not realize that this was done only to avoid forcing the community to wait while the scroll was furled.,§ It was taught in the mishna: bAndthe High Priest brecites eight blessingsafter the reading. bThe Sages taughtin a ibaraitathat these are the eight blessings: brThe blessing bconcerning the Torahis recited bin theusual bway one recites a blessing in the synagogue:Who gives the Torah; brThe three blessings: bconcerning theTemple bservice, concerning thanksgiving, and concerning pardon of iniquity,are all recited baccording to their established formsin the prayers; brThe blessing bconcerning the Temple in and of itself; brThe blessing bconcerning the priests in and of themselves; brThe blessing bconcerning the Jewish people in and of itself; brThe blessing bconcerning the rest of the prayer. /b, bThe Sages taughtin another ibaraita /i: bAndthe blessing bconcerning the rest of the prayerreads: bSong, supplication, petition before You for Your people Israel, who need to be saved. And headds an additional supplication and bconcludesthe blessing bwith: The One Who hears prayer. And afterthe High Priest concludes his reading, beach and everyperson present bbrings a Torah scroll from his house,although in fact each person had already brought one on Yom Kippur eve, band reads from itfor himself bin order to show itsbeautiful bappearance to the community.This is considered beautification of the mitzva.,§ It was taught in the mishna: bOne who sees the High Priestreading the Torah does not see the bull and goat that are burned, and vice versa. This is bnot because one is not permittedto see both but because there is a distance between them and they are performed simultaneously. The Gemara comments: It is bobviousthat this is not due to a prohibition; what possible reason could there be to prohibit this? The Gemara answers: This was taught explicitly blest you say thatit is prohibited bin accordance withthe statement of bReish Lakish, as Reish Lakish said: One does not pass overthe opportunity to perform bmitzvot,even if it is in order to perform a different mitzva.,The Gemara clarifies why this principle might have applied here. bAnd what mitzvais there in hearing the reading of the High Priest? It is a fulfillment of the principle expressed in the verse: b“The king’s glory is in the multitude of people”(Proverbs 14:28). Having a large assembly involved in a mitzva gives honor to God. Therefore, the mishna bteaches usthat the problem with seeing both events was only a practical one., strongMISHNA: /strong bIfthe High Priest breadthe Torah binsacred white bfine linen garments, hethen bsanctified his hands and feetas he did each time before removing the priestly vestments. He then bremovedthe linen garments, bdescendedto the ritual bath, band immersed.Afterward he bascended and dried himselfwith a towel, band they brought himthe bgolden garmentsof the High Priesthood, band he dressedin them band sanctified his hands and feet. /b,The mishna addresses those offerings whose sacrifice has still not been mentioned. The verses in Leviticus, chapter 16, detail the special offerings of the atonement service of Yom Kippur. of those offerings, the ram of the High Priest and the ram of the people have still not been addressed. In addition to this, the additional offerings of Yom Kippur detailed in Numbers, chapter 29, have not yet been discussed. These include seven one-year-old lambs and a bull to be brought as a burnt-offering and a goat to be brought as a sin-offering. The mishna continues: bHe emerged and offered his ram and the ram of the people and the seven unblemished year-old lambsmandated to be offered that day. This is bthe statement of Rabbi Eliezer. Rabbi Akiva says:Those offerings were not sacrificed at this point; brather,they were sacrificed bwith the daily morning offering; and the bullof the Yom Kippur bburnt-offering; and the goat whoseservices bare performed outsideof the Sanctuary, i.e., in the Temple courtyard, bwere sacrificed with the daily afternoon offering. /b,After sacrificing these offerings, bhe sanctified his hands and feet and removedthe golden garments, band he descendedinto the ritual bath band immersed and ascended and dried himself. /b, bThey brought him the white garmentsagain, band he dressedin them band sanctified his hands and feet.Afterward bhe enteredthe Holy of Holies bto take out theincense bspoon and the coal pan,which he had brought there earlier. bHeagain bsanctified his hands and feet and removedthe white garments band descendedto the ritual bath band immersed and ascended and dried himselfwith a towel., bThey brought himthe bgolden garments, and he dressedin them band sanctified his hands and feet and enteredthe Sanctuary bto burn the afternoon incense and to removethe ashes from bthe lamps,which signified the end of the day’s service. bAnd he sanctified his hands and feet and removedthe golden garments, band he descendedto the ritual bath band immersed and ascended and dried himself. /b, bTheythen bbrought him his own clothing and he dressed,since the service was complete and Yom Kippur was over; and the people bescort him to his housein deference to him. bAndthe High Priest bwould make a feast for his loved onesand his friends bwhen he emerged in peace from the Sanctuary. /b, strongGEMARA: /strong It was taught in the mishna: Rabbi Akiva said the seven lambs were sacrificed with the daily morning offering; and the bull of the Yom Kippur burnt-offering; and the goat whose services are performed outside of the Sanctuary, i.e., in the Temple courtyard, with the daily afternoon offering. It is unclear whether the middle clause concerning the bull should be read as a continuation of the first clause, or as relating to the latter clause. The Gemara seeks to clarify this ambiguity. bA dilemma was raised beforethe Sages: bWhat isRabbi Akiva bsaying?Does he mean to say the seven lambs bwere sacrificed with the daily morning offering,whereas bthe bullof the Yom Kippur bburnt-offering and the goat whoseservices bare performed outside were sacrificed with the daily afternoon offering? /b, bOr perhaps this is what he is saying:The seven lambs bwere sacrificed with the daily morning offeringand bthe bullof the Yom Kippur bburnt-offering together with them,whereas bthe goat whoseservices bare performed outside,i.e., in the Temple courtyard, was sacrificed bwith the daily afternoon offering. /b, bAnd furthermore,another dilemma: With regard to bthe bullof the Yom Kippur bburnt-offering,according bto Rabbi Eliezer’sopinion: Since bhe omittedmention of bit,it must be clarified bwhenthe High Priest bperformsits sacrifice. Is it sacrificed at this point in the day, or at another time?, bAnd furthermore,another dilemma: According to bboth Rabbi Eliezer’sopinion bandaccording to bRabbi Akiva’sopinion, since neither of them mentioned the bportions of the sin-offeringto be consumed on the altar, it must be clarified bwhenthe High Priest bperforms theirservice and places them on the altar., bRava said: You will only find it properlyexplained either according btothe opinion of bRabbi Eliezer as taught by the schoolof bShmuel, oraccording btothe opinion of bRabbi Akiva astaught bin the iTosefta /i. /b, bThe school of Shmuel taughtthat bRabbi Eliezer says: He came out and offered his ram and the ram of the people and the portions of the sin-offeringto be consumed on the altar. bBut the bullof the Yom Kippur bburnt-offering and the seven lambs and the goat whoseservices bare performed outsidewere sacrificed bwith the daily afternoon offering. /b, bWhat is Rabbi Akiva’sopinion as taught in the iTosefta /i? As it was taughtthat bRabbi Akiva says: The bullof the Yom Kippur bburnt-offering and the seven lambs were sacrificed with the daily morning offering, as it is statedwith regard to the additional offerings of other Festivals: b“Besides the morning burnt-offering which is the daily burnt-offeringyou shall sacrifice these” (Numbers 28:23), indicating that the additional offerings of the day should be sacrificed together with the daily offering. bAnd afterward the service of the day,which is unique to Yom Kippur, is performed.
31. Pseudo Clementine Literature, Homilies, 8.12-8.19, 18.20 (3rd cent. CE - 4th cent. CE)

32. Anon., Pirqei De Rabbi Eliezer, 22 (4th cent. CE - 9th cent. CE)



Subjects of this text:

subject book bibliographic info
abel Levison, The Greek Life of Adam and Eve (2023) 273
adam Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 343
agrapha Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 338
alexander of macedon Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 59
angelic sin, as epistemological transgression Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 59, 78, 91
angelic sin, as sexual transgression Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 91
angels, abode of Stuckenbruck, 1 Enoch 91-108 (2007) 619
angels, elohim Stuckenbruck, 1 Enoch 91-108 (2007) 158
angels, mediators of revelation Stuckenbruck, 1 Enoch 91-108 (2007) 158
animal apocalypse Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 85; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 133
annianus, chronicles of Stuckenbruck, 1 Enoch 91-108 (2007) 13
ante-diluvian Stuckenbruck, 1 Enoch 91-108 (2007) 614
aphrahat Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 343
apocalypse/apocalyptic Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 92; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 133
apocalypse of weeks Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 53
apocalypses Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 316
apocalyptic literature, and book of daniel Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 78, 91
apocalyptic literature, history of scholarship on Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 78, 91
archangel Levison, The Greek Life of Adam and Eve (2023) 273
ardis Stuckenbruck, 1 Enoch 91-108 (2007) 664
asceticism Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 343
astronomical book Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 53
atonement, day of Bickerman and Tropper, Studies in Jewish and Christian History (2007) 567
beast, wild Levison, The Greek Life of Adam and Eve (2023) 273
beauty Levison, The Greek Life of Adam and Eve (2023) 273
book of daniel Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 133
book of the watchers, authors/redactors of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 59
books, by enoch Stuckenbruck, 1 Enoch 91-108 (2007) 14
cain Levison, The Greek Life of Adam and Eve (2023) 273
canon, old testament Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 70
children, seth, of Levison, The Greek Life of Adam and Eve (2023) 273
community, enochic Stuckenbruck, 1 Enoch 91-108 (2007) 11
cosmos Stuckenbruck, 1 Enoch 91-108 (2007) 237
covenant Stuckenbruck, 1 Enoch 91-108 (2007) 664
creation Stuckenbruck, 1 Enoch 91-108 (2007) 237
death, adam, of Levison, The Greek Life of Adam and Eve (2023) 273
deeds, of humanity Stuckenbruck, 1 Enoch 91-108 (2007) 11
diadochi Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 59
dreams/dream visions Stuckenbruck, 1 Enoch 91-108 (2007) 11
egypt Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 59
enoch, and revealed knowledge Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 78
enoch, enochic literature Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 338
enoch literature, earliest Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 16
enochic literary tradition, place of book of dreams in Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 78, 91
ephrem the syrian Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 343
eschatology/eschatological, judgement Stuckenbruck, 1 Enoch 91-108 (2007) 614
eschatology/eschatological, salvation Stuckenbruck, 1 Enoch 91-108 (2007) 614
ethnicity Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 62
evil, and human responsibility Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 78
ezra Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 92
fallen angels, as paradigms of punished wicked Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 78
fallen angels, imprisonment of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 91
flood/deluge, great/noahs, escape from, survival of Stuckenbruck, 1 Enoch 91-108 (2007) 614
flood/deluge, great/noahs, typology Stuckenbruck, 1 Enoch 91-108 (2007) 11, 614
flood Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 78
genesis, and book of the watchers Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 59, 78, 91
giants, as hybrid Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 91
giants Stuckenbruck, 1 Enoch 91-108 (2007) 614
god, inscrutability Stuckenbruck, 1 Enoch 91-108 (2007) 237
heavens, journey through Stuckenbruck, 1 Enoch 91-108 (2007) 158
hekhalot literature Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 343
hellenistic, of antediluvian age Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 78
herod Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 92
history historiography, universal Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 62
impurity, geneological Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 91
instruction/teaching, to enoch Stuckenbruck, 1 Enoch 91-108 (2007) 158
intermarriage Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 91
israel, and the angels Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 91
israel, emergence Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 62
jared Stuckenbruck, 1 Enoch 91-108 (2007) 664
jerusalem Stuckenbruck, 1 Enoch 91-108 (2007) 25
jesus Stuckenbruck, 1 Enoch 91-108 (2007) 237
journeys/voyages, heavenly, by enoch Stuckenbruck, 1 Enoch 91-108 (2007) 158, 237
justice, divine Stuckenbruck, 1 Enoch 91-108 (2007) 237
knowledge, revealed Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 59, 78, 91
lambs Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 133
lamech Stuckenbruck, 1 Enoch 91-108 (2007) 619
law/torah, mosaic Stuckenbruck, 1 Enoch 91-108 (2007) 14
life / afterlife, earthly Stuckenbruck, 1 Enoch 91-108 (2007) 619
literary genre Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 133
literary production Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 59, 78, 91
maccabean revolt Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 59
maccabees/maccabean, maccabean/hasmonean revolt Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 133
maccabees/maccabean Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 133
manuscript corrections, interpolations and revisions Bickerman and Tropper, Studies in Jewish and Christian History (2007) 567
men of great assembly Bickerman and Tropper, Studies in Jewish and Christian History (2007) 570
mesopotamia Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 59
messiah/messianic Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 133
methuselah Stuckenbruck, 1 Enoch 91-108 (2007) 11, 158, 619, 664
michael Levison, The Greek Life of Adam and Eve (2023) 273
milik j.t. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 16
monotheism Bickerman and Tropper, Studies in Jewish and Christian History (2007) 570
moses Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 92
narrative Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 62
noah, birth of Stuckenbruck, 1 Enoch 91-108 (2007) 614, 619, 664
noah, book of Stuckenbruck, 1 Enoch 91-108 (2007) 619
noah, escape from/survival of the flood Stuckenbruck, 1 Enoch 91-108 (2007) 237
noah Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 78, 91; Stuckenbruck, 1 Enoch 91-108 (2007) 614
onias community, death / murder Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 133
origen Stuckenbruck, 1 Enoch 91-108 (2007) 664
oxen, adam, of Levison, The Greek Life of Adam and Eve (2023) 273
panodorus, chronicles of Stuckenbruck, 1 Enoch 91-108 (2007) 13
peace, enochic Stuckenbruck, 1 Enoch 91-108 (2007) 14
peace, mosaic Stuckenbruck, 1 Enoch 91-108 (2007) 14
prayer, and benediction Bickerman and Tropper, Studies in Jewish and Christian History (2007) 593
prayer, requests of god Bickerman and Tropper, Studies in Jewish and Christian History (2007) 593
prayer Bickerman and Tropper, Studies in Jewish and Christian History (2007) 567, 570
prayers, by enoch Stuckenbruck, 1 Enoch 91-108 (2007) 664
prayers, of the righteous ones Stuckenbruck, 1 Enoch 91-108 (2007) 237
priestly blessing Bickerman and Tropper, Studies in Jewish and Christian History (2007) 567
progeny, seth, of Levison, The Greek Life of Adam and Eve (2023) 273
pseudepigrapha Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 338, 343
pseudepigraphon Stuckenbruck, 1 Enoch 91-108 (2007) 13, 619
ptolemy i soter Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 59
qumran Bickerman and Tropper, Studies in Jewish and Christian History (2007) 593; Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 343
rabin c. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 70
ravens' Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 133
scriptures, false pericopae Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 338
second temple jewish Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 59
seeds, divine Levison, The Greek Life of Adam and Eve (2023) 273
seleucus i Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 59
septuagint Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 338
seth, children of Levison, The Greek Life of Adam and Eve (2023) 273
seth, progeny of Levison, The Greek Life of Adam and Eve (2023) 273
shechemites Bickerman and Tropper, Studies in Jewish and Christian History (2007) 567, 570, 593
sheol Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 92
sin, human culpability for Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 78
slaves, food allowance Bickerman and Tropper, Studies in Jewish and Christian History (2007) 567, 593
sons (sonship), adam and eve, of Levison, The Greek Life of Adam and Eve (2023) 273
sons (sonship), seth, of Levison, The Greek Life of Adam and Eve (2023) 273
syncellus, chronography of Stuckenbruck, 1 Enoch 91-108 (2007) 13
tefillah, openings of paragraphs Bickerman and Tropper, Studies in Jewish and Christian History (2007) 570
tefillah, petitions Bickerman and Tropper, Studies in Jewish and Christian History (2007) 570
tefillah, structure Bickerman and Tropper, Studies in Jewish and Christian History (2007) 567, 570
tefillah, yhwh elohenu benedictions Bickerman and Tropper, Studies in Jewish and Christian History (2007) 570
temple Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 92; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 316
temple scroll, its character and purpose Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 70
testamentary Stuckenbruck, 1 Enoch 91-108 (2007) 158, 619
textual transmission, premodern Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 59, 78, 91
theodicy Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 91
thrones, of god Stuckenbruck, 1 Enoch 91-108 (2007) 237
virtue, seth, of Levison, The Greek Life of Adam and Eve (2023) 273
virtue Levison, The Greek Life of Adam and Eve (2023) 273
vision Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 92
visions Stuckenbruck, 1 Enoch 91-108 (2007) 11, 237, 619
voice Stuckenbruck, 1 Enoch 91-108 (2007) 237
watchers/rebellious angels Stuckenbruck, 1 Enoch 91-108 (2007) 158, 614, 664
watchers (angels) Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 338
wicked Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 39
wisdom, enochic Stuckenbruck, 1 Enoch 91-108 (2007) 237
wisdom Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 39
yadin y. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 70
yom kippur Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 91