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Tiresias: The Ancient Mediterranean Religions Source Database



473
Anon., 2 Baruch, 3.1
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Intertexts (texts cited often on the same page as the searched text):

23 results
1. Hebrew Bible, Joel, 4.17 (9th cent. BCE - 3rd cent. BCE)

4.17. וִידַעְתֶּם כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם שֹׁכֵן בְּצִיּוֹן הַר־קָדְשִׁי וְהָיְתָה יְרוּשָׁלִַם קֹדֶשׁ וְזָרִים לֹא־יַעַבְרוּ־בָהּ עוֹד׃ 4.17. So shall ye know that I am the LORD your God, Dwelling in Zion My holy mountain; Then shall Jerusalem be holy, And there shall no strangers pass through her any more."
2. Hebrew Bible, Psalms, 38.16, 46.4, 87.3, 94.2-94.3, 94.5-94.7 (9th cent. BCE - 3rd cent. BCE)

38.16. כִּי־לְךָ יְהוָה הוֹחָלְתִּי אַתָּה תַעֲנֶה אֲדֹנָי אֱלֹהָי׃ 46.4. יֶהֱמוּ יֶחְמְרוּ מֵימָיו יִרְעֲשׁוּ־הָרִים בְּגַאֲוָתוֹ סֶלָה׃ 87.3. נִכְבָּדוֹת מְדֻבָּר בָּךְ עִיר הָאֱלֹהִים סֶלָה׃ 94.2. הַיְחָבְרְךָ כִּסֵּא הַוּוֹת יֹצֵר עָמָל עֲלֵי־חֹק׃ 94.2. הִנָּשֵׂא שֹׁפֵט הָאָרֶץ הָשֵׁב גְּמוּל עַל־גֵּאִים׃ 94.3. עַד־מָתַי רְשָׁעִים יְהוָה עַד־מָתַי רְשָׁעִים יַעֲלֹזוּ׃ 94.5. עַמְּךָ יְהוָה יְדַכְּאוּ וְנַחֲלָתְךָ יְעַנּוּ׃ 94.6. אַלְמָנָה וְגֵר יַהֲרֹגוּ וִיתוֹמִים יְרַצֵּחוּ׃ 94.7. וַיֹּאמְרוּ לֹא יִרְאֶה־יָּהּ וְלֹא־יָבִין אֱלֹהֵי יַעֲקֹב׃ 38.16. For in Thee, O LORD, do I hope; Thou wilt answer, O Lord my God." 46.4. Though the waters thereof roar and foam, Though the mountains shake at the swelling thereof. Selah" 87.3. Glorious things are spoken of Thee, O city of God. Selah" 94.2. Lift up Thyself, Thou Judge of the earth; Render to the proud their recompense." 94.3. LORD, how long shall the wicked, How long shall the wicked exult?" 94.5. They crush Thy people, O LORD, And afflict Thy heritage." 94.6. They slay the widow and the stranger, And murder the fatherless." 94.7. And they say: 'The LORD will not see, Neither will the God of Jacob give heed.'"
3. Hebrew Bible, 2 Kings, 25.4 (8th cent. BCE - 5th cent. BCE)

25.4. וַתִּבָּקַע הָעִיר וְכָל־אַנְשֵׁי הַמִּלְחָמָה הַלַּיְלָה דֶּרֶךְ שַׁעַר בֵּין הַחֹמֹתַיִם אֲשֶׁר עַל־גַּן הַמֶּלֶךְ וְכַשְׂדִּים עַל־הָעִיר סָבִיב וַיֵּלֶךְ דֶּרֶךְ הָעֲרָבָה׃ 25.4. Then a breach was made in the city, and all the men of war [fled] by night by the way of the gate between the two walls, which was by the king’s garden—now the Chaldeans were against the city round about—and the king went by the way of the Arabah."
4. Hebrew Bible, Isaiah, 10.12, 66.20 (8th cent. BCE - 5th cent. BCE)

10.12. וְהָיָה כִּי־יְבַצַּע אֲדֹנָי אֶת־כָּל־מַעֲשֵׂהוּ בְּהַר צִיּוֹן וּבִירוּשָׁלִָם אֶפְקֹד עַל־פְּרִי־גֹדֶל לְבַב מֶלֶךְ־אַשּׁוּר וְעַל־תִּפְאֶרֶת רוּם עֵינָיו׃ 10.12. Wherefore it shall come to pass, that when the Lord hath performed His whole work upon mount Zion and on Jerusalem, I will punish the fruit of the arrogant heart of the king of Assyria, and the glory of his haughty looks." 66.20. And they shall bring all your brethren out of all the nations for an offering unto the LORD, upon horses, and in chariots, and in fitters, and upon mules, and upon swift beasts, to My holy mountain Jerusalem, saith the LORD, as the children of Israel bring their offering in a clean vessel into the house of the LORD."
5. Anon., Jubilees, 8.19 (2nd cent. BCE - 2nd cent. BCE)

8.19. and his portion goeth towards the west through the midst of this river, and it extendeth till it reacheth the water of the abysses, out of which this river goeth forth
6. Septuagint, 1 Maccabees, 2.7 (2nd cent. BCE - 2nd cent. BCE)

2.7. and said, "Alas! Why was I born to see this,the ruin of my people, the ruin of the holy city,and to dwell there when it was given over to the enemy,the sanctuary given over to aliens?
7. Septuagint, 2 Maccabees, 1.12 (2nd cent. BCE - 2nd cent. BCE)

1.12. For he drove out those who fought against the holy city.
8. Septuagint, 3 Maccabees, 6.4-6.5 (2nd cent. BCE - 2nd cent. BCE)

6.4. Pharaoh with his abundance of chariots, the former ruler of this Egypt, exalted with lawless insolence and boastful tongue, you destroyed together with his arrogant army by drowning them in the sea, manifesting the light of your mercy upon the nation of Israel. 6.4. Then they feasted, provided with everything by the king, until the fourteenth day, on which also they made the petition for their dismissal. 6.5. Sennacherib exulting in his countless forces, oppressive king of the Assyrians, who had already gained control of the whole world by the spear and was lifted up against your holy city, speaking grievous words with boasting and insolence, you, O Lord, broke in pieces, showing your power to many nations.
9. Anon., Sibylline Oracles, 5.250 (1st cent. BCE - 5th cent. CE)

5.250. 250 Much-wailing Mænad, suffering, dire ills
10. Philo of Alexandria, On Curses, 168, 165 (1st cent. BCE - 1st cent. CE)

165. But bulls, and rams, and goats, which Egypt holds in honour, and all other images of corruptible matter which, in report alone, are accounted God's, have no real existence, but are all fictitious and false; for those who look upon life as only a tragedy full of acts of arrogance and stories of love, impressing false ideas on the tender minds of young men, and using the ears as their ministers, into which they pour fabulous trifles, waste away and corrupt their minds, compelling them to look upon persons who were never even men in their minds, but always effeminate creatures as God's;
11. Philo of Alexandria, On Dreams, 2.250 (1st cent. BCE - 1st cent. CE)

2.250. But that which is called by the Hebrews the city of God is Jerusalem, which name being interpreted means, "the sight of peace." So they do not look for the city of the living God in the region of the earth, for it is not made of wood or of stone, but seek it in the soul which is free from war, and which proposes to those who are endowed with acuteness of sight a contemplative and peaceful life;
12. Philo of Alexandria, Against Flaccus, 46 (1st cent. BCE - 1st cent. CE)

46. on which account they frequent all the most prosperous and fertile countries of Europe and Asia, whether islands or continents, looking indeed upon the holy city as their metropolis in which is erected the sacred temple of the most high God, but accounting those regions which have been occupied by their fathers, and grandfathers, and great grandfathers, and still more remote ancestors, in which they have been born and brought up, as their country; and there are even some regions to which they came the very moment that they were originally settled, sending a colony of their people to do a pleasure to the founders of the colony.
13. Philo of Alexandria, On The Embassy To Gaius, 225, 278, 281, 288, 294, 299, 305, 334, 346, 203 (1st cent. BCE - 1st cent. CE)

203. and he, when he had read the letter, ordered a colossal statue gilt all over, much more costly and much more magnificent than the rich altar which had been erected in Jamnia, by way of insult to be set up in the temple of the metropolis, having for his most excellent and sagacious counsellors Helicon, that man of noble birth, a chattering slave, a perfect scum of the earth, and a fellow of the name of Apelles, a tragic actor, who when in the first bloom of youth, as they say, made a market of his beauty, and when he was past the freshness of youth went on the stage;
14. Josephus Flavius, Jewish Antiquities, 4.70, 4.200, 4.205, 4.209, 4.218, 13.51 (1st cent. CE - 1st cent. CE)

4.205. 8. Let there be taken out of your fruits a tenth, besides that which you have allotted to give to the priests and Levites. This you may indeed sell in the country, but it is to be used in those feasts and sacrifices that are to be celebrated in the holy city; for it is fit that you should enjoy those fruits of the earth which God gives you to possess, so as may be to the honor of the donor. 4.209. 12. When the multitude are assembled together unto the holy city for sacrificing every seventh year, at the feast of tabernacles, let the high priest stand upon a high desk, whence he may be heard, and let him read the laws to all the people; and let neither the women nor the children be hindered from hearing, no, nor the servants neither; 4.218. But if these judges be unable to give a just sentence about the causes that come before them, (which case is not unfrequent in human affairs,) let them send the cause undetermined to the holy city, and there let the high priest, the prophet, and the sanhedrim, determine as it shall seem good to them. 13.51. I will also that the city of Jerusalem be holy and inviolable, and free from the tithe, and from the taxes, unto its utmost bounds. And I so far recede from my title to the citadel, as to permit Jonathan your high priest to possess it, that he may place such a garrison in it as he approves of for fidelity and good-will to himself, that they may keep it for us.
15. Josephus Flavius, Jewish War, 3.52 (1st cent. CE - 1st cent. CE)

3.52. The city Jerusalem is situated in the very middle; on which account some have, with sagacity enough, called that city the Navel of the country. 3.52. Some have thought it to be a vein of the Nile, because it produces the Coracin fish as well as that lake does which is near to Alexandria.
16. New Testament, 1 Corinthians, 4.19 (1st cent. CE - 1st cent. CE)

4.19. But I will cometo you shortly, if the Lord is willing. And I will know, not the wordof those who are puffed up, but the power.
17. New Testament, Apocalypse, 11.2, 21.2, 21.10, 22.19 (1st cent. CE - 1st cent. CE)

11.2. Leave out the court which is outside of the temple, and don't measure it, for it has been given to the gentiles. They will tread the holy city under foot for forty-two months. 21.2. I saw the holy city, New Jerusalem, coming down out of heaven from God, made ready like a bride adorned for her husband. 21.10. He carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from God 22.19. If anyone takes away from the words of the book of this prophecy, may God take away his part from the tree of life, and out of the holy city, which are written in this book.
18. New Testament, James, 4.15 (1st cent. CE - 1st cent. CE)

4.15. For you ought to say, "If the Lord wills, we will both live, and do this or that.
19. New Testament, Hebrews, 12.22 (1st cent. CE - 1st cent. CE)

12.22. But you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels
20. New Testament, Luke, 19.43-19.44 (1st cent. CE - 1st cent. CE)

19.43. For the days will come on you, when your enemies will throw up a barricade against you, surround you, hem you in on every side 19.44. and will dash you and your children within you to the ground. They will not leave in you one stone on another, because you didn't know the time of your visitation.
21. New Testament, Matthew, 4.5, 23.37 (1st cent. CE - 1st cent. CE)

4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple 23.37. Jerusalem, Jerusalem, who kills the prophets, and stones those who are sent to her! How often would I have gathered your children together, even as a hen gathers her chickens under her wings, and you would not!
22. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

107b. בחברון מלך שבע שנים ובירושלים מלך שלשים ושלש שנים וכתיב (שמואל ב ה, ה) בחברון מלך על יהודה שבע שנים וששה חדשים וגו' והני ששה חדשים לא קחשיב ש"מ נצטרע,אמר לפניו רבש"ע מחול לי על אותו עון מחול לך (תהלים פו, יז) עשה עמי אות לטובה ויראו שונאי ויבושו כי אתה ה' עזרתני ונחמתני א"ל בחייך איני מודיע אבל אני מודיע בחיי שלמה בנך,בשעה שבנה שלמה את בית המקדש ביקש להכניס ארון לבית קדשי הקדשים דבקו שערים זה בזה אמר עשרים וארבעה רננות ולא נענה אמר (תהלים כד, ז) שאו שערים ראשיכם והנשאו פתחי עולם ויבא מלך הכבוד מי זה מלך הכבוד ה' עזוז וגבור ה' גבור מלחמה ונאמר (תהלים כד, ט) שאו שערים ראשיכם ושאו פתחי עולם ויבא מלך הכבוד וגו' ולא נענה,כיון שאמר (דברי הימים ב ו, מב) ה' אלהים אל תשב פני משיחך זכרה לחסדי דויד עבדך מיד נענה באותה שעה נהפכו פני שונאי דוד כשולי קדירה וידעו כל ישראל שמחל לו הקב"ה על אותו העון,גחזי דכתיב וילך אלישע דמשק להיכא אזל א"ר יוחנן שהלך להחזיר גחזי בתשובה ולא חזר אמר לו חזור בך אמר לו כך מקובלני ממך החוטא ומחטיא את הרבים אין מספיקין בידו לעשות תשובה,מאי עבד איכא דאמרי אבן שואבת תלה לחטאת ירבעם והעמידה בין שמים לארץ ואיכא דאמרי שם חקק בפיה והיתה מכרזת ואומרת אנכי ולא יהיה לך,וא"ד רבנן דחה מקמיה שנאמר (מלכים ב ו, א) ויאמרו בני הנביאים אל אלישע הנה [נא] המקום אשר אנחנו יושבים שם לפניך צר ממנו מכלל דעד השתא לא הוו (פיישי) [צר],תנו רבנן לעולם תהא שמאל דוחה וימין מקרבת לא כאלישע שדחפו לגחזי בשתי ידים [ולא כרבי יהושע בן פרחיה שדחפו ליש"ו בשתי ידים],גחזי דכתיב (מלכים ב ה, כג) ויאמר נעמן הואל וקח ככרים (ויפצר) [ויפרץ] בו ויצר ככרים כסף וגו' ויאמר אליו אלישע מאין גחזי ויאמר לא הלך עבדך אנה ואנה ויאמר אליו לא לבי הלך כאשר הפך איש מעל מרכבתו לקראתך העת לקחת את הכסף ולקחת בגדים וזיתים וכרמים וצאן ובקר ועבדים ושפחות ומי שקל כולי האי כסף ובגדים הוא דשקל,אמר רבי יצחק באותה שעה היה אלישע יושב ודורש בשמונה שרצים נעמן שר צבא מלך ארם היה מצורע אמרה ליה ההיא רביתא דאישתבאי מארעא ישראל אי אזלת לגבי אלישע מסי לך כי אתא א"ל זיל טבול בירדן א"ל אחוכי קא מחייכת בי אמרי ליה הנהו דהוו בהדיה מאי נפקא לך מינה זיל נסי אזל וטבל בירדנא ואיתסי אתא אייתי ליה כל הני דנקיט לא צבי לקבולי מיניה גחזי איפטר מקמיה אלישע אזל שקל מאי דשקל ואפקיד,כי אתא חזייה אלישע לצרעת דהוה פרחא עילויה רישיה א"ל רשע הגיע עת ליטול שכר שמנה שרצים וצרעת נעמן תדבק בך ובזרעך עד עולם ויצא מלפניו מצורע כשלג: (מלכים ב ז, ג) וארבעה אנשים היו מצורעים פתח השער אמר ר' יוחנן גחזי ושלשה בניו,[הוספה מחסרונות הש"ס: רבי יהושע בן פרחיה מאי הוא כדקטלינהו ינאי מלכא לרבנן אזל רבי יהושע בן פרחיה ויש"ו לאלכסנדריא של מצרים כי הוה שלמא שלח לי' שמעון בן שטח מני ירושלים עיר הקודש ליכי אלכסנדרי' של מצרים אחותי בעלי שרוי בתוכך ואנכי יושבת שוממה,קם אתא ואתרמי ליה ההוא אושפיזא עבדו ליה יקרא טובא אמר כמה יפה אכסניא זו אמר ליה רבי עיניה טרוטות אמר ליה רשע בכך אתה עוסק אפיק ארבע מאה שיפורי ושמתיה,אתא לקמיה כמה זמנין אמר ליה קבלן לא הוי קא משגח ביה יומא חד הוה קא קרי קריאת שמע אתא לקמיה סבר לקבולי אחוי ליה בידיה הוא סבר מידחא דחי ליה אזל זקף לבינתא והשתחוה לה אמר ליה הדר בך אמר ליה כך מקובלני ממך כל החוטא ומחטיא את הרבים אין מספיקין בידו לעשות תשובה ואמר מר יש"ו כישף והסית והדיח את ישראל:],תניא א"ר שמעון בן אלעזר יצר תינוק ואשה תהא שמאל דוחה וימין מקרבת,ת"ר ג' חלאים חלה אלישע אחד שגירה דובים בתינוקות ואחד שדחפו לגחזי בשתי ידים ואחד שמת בו [שנא' (מלכים ב יג, יד) ואלישע חלה את חליו וגו'],עד אברהם לא היה זקנה כל דחזי לאברהם אמר האי יצחק כל דחזי ליצחק אמר האי אברהם בעא אברהם רחמי דליהוי ליה זקנה שנאמר (בראשית כד, א) ואברהם זקן בא בימים עד יעקב לא הוה חולשא בעא רחמי והוה חולשא שנאמר (בראשית מח, א) ויאמר ליוסף הנה אביך חולה עד אלישע לא הוה איניש חליש דמיתפח ואתא אלישע ובעא רחמי ואיתפח שנא' (מלכים ב יג, יד) ואלישע חלה את חליו אשר ימות בו:, big strongמתני׳ /strong /big דור המבול אין להם חלק לעוה"ב ואין עומדין בדין שנא' (בראשית ו, ג) לא ידון רוחי באדם לעולם לא דין ולא רוח דור הפלגה אין להם חלק לעולם הבא שנאמר (בראשית יא, ח) ויפץ ה' אותם משם על פני כל הארץ (וכתיב ומשם הפיצם) ויפץ ה' אותם בעוה"ז ומשם הפיצם ה' לעולם הבא אנשי סדום אין להם חלק לעולם הבא שנא' (בראשית יג, יג) ואנשי סדום רעים וחטאים לה' מאד רעים בעולם הזה וחטאים לעולם הבא אבל עומדין בדין,ר' נחמיה אומר אלו ואלו אין עומדין בדין שנאמר (תהלים א, ה) על כן לא יקומו 107b. bin Hebron he reigned seven years, and in Jerusalem he reigned thirty-three years”(I Kings 2:11). bAnd it is written: “In Hebron he reigned over Judah seven years and six monthsand in Jerusalem he reigned for thirty-three years over all Israel and Judah” (II Samuel 5:5). bAnd those six months,the prophet bdid not tallythem as part of the forty years of King David’s reign. bConclude from itthat there were six months that he was not considered king because he bwas afflicted with leprosy. /b,David bsaid before Himafter this: bMaster of the Universe, pardon me for this sin.God said to him: bIt is forgiven for you.David requested: b“Perform on my behalf a sign for good, that they that hate me may see it and be put to shame”(Psalms 86:17); show me a sign in my lifetime so that everyone will know that You have forgiven me. God bsaid to him: In your lifetime I will not makeit bknownthat you were forgiven, bbut I will makeit bknown in the lifetime of your son, Solomon. /b,The Gemara explains: bWhen Solomon built the Templeand bsought to bring the Ark into the Holy of Holies,the bgates clung togetherand could not be opened. Solomon buttered twenty-four songsof praise, bandhis prayer bwas not answered. He said: “Lift up your heads, you gates, and be you lifted up, you everlasting doors, that the King of glory may come in. Who is the King of glory? The Lord strong and mighty, the Lord mighty in battle”(Psalms 24:7–8). bAnd it is stated: “Lift up your heads, you gates, yea, lift them up, you everlasting doors, that the King of glory may come in.Who then is the King of glory? The Lord of hosts; He is the King of glory. Selah” (Psalms 24:9–10), band he was not answered. /b, bOnce he said: “O Lord God, turn not away the face of Your anointed; remember the good deeds of David Your servant”(II Chronicles 6:42), bhe was immediately answered,and the gates opened (II Chronicles 7:1). bAt that moment, the faces of all of David’s enemies turneddark blike thecharred bbottom of a pot. And all of the Jewish people knew that the Holy One, Blessed be He, had forgiven him for that sin,as it was only by David’s merit that Solomon’s prayer was answered.,§ The mishna states that bGehazi,the attendant of Elisha, has no share in the World-to-Come. The Gemara explains that this is bas it is written: And Elisha went to Damascus(see II Kings 8:7). bWhere did he go,and for what purpose? bRabbi Yoḥa says: He went to cause Gehazi to repent, but he did not repent.Elisha bsaid to him: Repent.Gehazi bsaid to him: Thisis the tradition that bI received from you: Whoever sins and causes the masses to sin is not given the opportunity to repent. /b, bWhat did he dothat caused the masses to sin? bThere arethose bwho saythat bhe hung a magnetic rock on Jeroboam’s sin,i.e., on the golden calf that Jeroboam established as an idol, so that bhe suspended it between heaven and earth,i.e., he caused it to hover above the ground. This seemingly miraculous occurrence caused the people to worship it even more devoutly than before. bAnd there arethose bwho say: He engravedthe sacred bnameof God bon its mouth, and it would declare and say: “I amthe Lord your God” (Exodus 20:2), band: “You shall not haveother gods” (Exodus 20:3). The idol would quote the two prohibitions from the Ten Commandments that prohibit idol worship, causing the people to worship it even more devoutly than before., bAnd there arethose bwho say:Gehazi bpushed the Sagesaway bfromcoming bbefore him,i.e., he prevented them from learning from Elisha, bas it is stated: “And the sons of the prophets said to Elisha, behold this place where we are staying before you is too cramped for us”(II Kings 6:1). It may be derived bby inference that until now they were not numerousand the place was not bcrampedfor them, as Gehazi would turn people away., bThe Sages taught: Always have the lefthand bdrivesinners baway and the right drawthem bnear,so that the sinner will not totally despair of atonement. This is bunlike Elisha, who pushed away Gehazi with his two handsand caused him to lose his share in the World-to-Come, band unlike Yehoshua ben Peraḥya, who pushed away Jesus the Nazarene with his two hands. /b,Elisha drove bGehaziaway, bas it is written: “And Naaman said: Be content, take two talents. And he urged him, and bound two talents of silverin two bags, with two changes of garments” (II Kings 5:23). Naaman offered Gehazi payment for the help Elisha had given him. The verse states: b“And Elisha said to him: Where from, Gehazi? And he said: Your servant went nowhere at all. And he said to him: Went not my heart with you, when the man turned back from his chariot to meet you? Is it the time to receive silver and to receive garments, and olive groves, and vineyards, and sheep and cattle, and menservants and maidservants?”(II Kings 5:25–26). The Gemara asks: bAnd didGehazi btake all that? It ismerely bsilver and garments that he took. /b, bRabbi Yitzḥak says:This was the incident involving Gehazi: bAt that moment, Elisha was sitting and teachingthe ihalakhotof the beightimpure bcreeping animals.Now bNaaman, the general of the army of Aram, was a leper. A certain young Jewish woman who had been taken captive from Eretz Yisrael said to him: If you go to Elisha, he will heal you. WhenNaaman bcameto him, Elisha bsaid to him: Go immerse in the Jordan.Naaman bsaid to him: Are you mocking meby suggesting that this will cure me? bThosecompanions bwho were withNaaman bsaid to him: What is the difference to you? Go, tryit. Naaman bwent and immersed in the Jordan and was healed.Naaman bcameand bbrought toElisha ball thoseitems bthat he hadtaken with him from Aram, and Elisha bdid not agree to receivethem bfrom him. Gehazi took leave from before Elishaand bwentand btookfrom Naaman bwhat he took, andhe bdepositedthem., bWhenGehazi bcame, Elisha saw the leprosy that had grown onGehazi’s bhead.Elisha bsaid to him: Wicked one! The time has arrived to takeyour breward forstudying the matter of bthe eight creeping animals.Since the silver Gehazi received was his reward for studying the matter of the eight creeping animals, Elisha enumerated eight items that Gehazi sought to purchase with the silver that he took. Then Elisha said to Gehazi: b“The leprosy of Naaman shall cleave to you and to your seed forever. And he went out of his presence a leper as white as snow”(II Kings 5:27). With regard to the verse: b“And there were four men afflicted with leprosy at the entrance of the gate”(II Kings 7:3), bRabbi Yoḥa says:These were bGehazi and his three sons,as he and his descendants were cursed.,§ bWhat isthe incident involving bYehoshua ben Peraḥya?The Gemara relates: bWhen King Yannai was killing the Sages, Yehoshua ben Peraḥya and Jesus,his student, bwent to Alexandria of Egypt. When there was peacebetween King Yannai and the Sages, bShimon ben Shataḥ senta message btoYehoshua ben Peraḥya: bFrom me, Jerusalem, the holy city, to you, Alexandria of Egypt: My sister, my husband is located among you and I sit desolate.The head of the Sages of Israel is out of the country and Jerusalem requires his return.,Yehoshua ben Peraḥya understood the message, barose, came, and happenedto arrive at ba certain innon the way to Jerusalem. bThey treated him with great honor.Yehoshua ben Peraḥya bsaid: How beautiful is this inn.Jesus, his student, bsaid to him:But bmy teacher, the eyes ofthe innkeeper’s wife bare narrow [ iterutot /i].Yehoshua ben Peraḥya bsaid to him: Wicked one!Do byou involve yourself with regard to thatmatter, the appearance of a married woman? bHe produced four hundred ishofarotand ostracized him. /b,Jesus bcame beforeYehoshua ben Peraḥya bseveral timesand bsaid to him: Accept our,i.e., my, repentance. Yehoshua ben Peraḥya btook no notice of him. One dayYehoshua ben Peraḥya bwas reciting iShema /iand Jesus bcame before himwith the same request. Yehoshua ben Peraḥya bintended to accept hisrequest, and bsignaled him with his handto wait until he completed his prayer. Jesus did not understand the signal and bthought: He is driving me away. He wentand bstood a brickupright to serve as an idol band he bowed to it.Yehoshua ben Peraḥya then bsaid toJesus: bRepent.Jesus bsaid to him: Thisis the tradition that bI received from you: Whoever sins and causes the masses to sin is not given the opportunity to repent. And the Master says: Jesus performed sorcery, incitedJews to engage in idolatry, band led Israel astray.Had Yehoshua ben Peraḥya not caused him to despair of atonement, he would not have taken the path of evil., bIt is taughtin a ibaraitathat bRabbi Shimon ben Elazar says:With regard to the evil binclination,to ba child, andto ba woman, have the lefthand bdrivethem baway and the right drawthem bnear.Total rejection of the evil inclination will lead to inaction, unlike channeling its power in a positive direction. One should not draw them too near, lest they lead him to sin, but one should not drive his wife or his child away completely, lest he cause them to abandon the path of righteousness., bThe Sages taught: Elisha fell ill with three illnesses: Oneillness was due to the fact bthat he incited bears toattack and eat bchildren(see II Kings 2:24–25); band onewas due to the fact bthat he pushed Gehazi away with two handsand caused him to despair of atonement; band onewas the illness bfrom which he died, as it is stated: “And Elisha was fallen ill of his illnessfrom which he was to die” (II Kings 13:14), indicating that he had previously suffered other illnesses.,Apropos the death of Elisha, the Gemara says: bUntilthe time of bAbraham there was no aging,and the old and the young looked the same. bAnyone who saw Abraham said: That is Isaac,and banyone who saw Isaac said: That is Abraham. Abraham prayed for mercy, that he would undergo aging, as it is stated: “And Abraham was old, well stricken in age”(Genesis 24:1). There is no mention of aging before that verse. bUntilthe time of bJacob there was no weakness,i.e., illness. Jacob bprayed for mercy and there was weakness, as it is stated: “And one said to Joseph: Behold, your father is ill”(Genesis 48:1). bUntilthe time of bElisha, there was no ill person who recovered, and Elisha came and prayed for mercy and recovered, as it is stated: “And Elisha was fallen ill of his illness from which he was to die”(II Kings 13:14). That is the first mention of a person who was ill and who did not die from that illness.,mishna The members of bthe generation of the flood have no share in the World-to-Come and will not stand in judgmentat the end of days, bas it is stated: “My soul shall not abide [ iyadon /i] in man forever”(Genesis 6:3); bneitherwill they stand in bjudgment [ idin /i] norshall their bsoulsbe restored to them. The members of bthe generation of the dispersion have no share in the World-to-Come, as it is stated: “And the Lord scattered them from there upon the face of all the earth”(Genesis 11:8), band it is written: “And from there did the Lord scatter themupon the face of all the earth” (Genesis 11:9). b“And the Lord scattered them”indicates bin this world; “and from there did the Lord scatter them”indicates bfor the World-to-Come. The people of Sodom have no share in the World-to-Come, as it is stated: “And the men of Sodom were wicked and sinners before the Lord exceedingly”(Genesis 13:13). b“Wicked”indicates bin this world; “and sinners”indicates bfor the World-to-Come. But they will stand in judgmentand they will be sentenced to eternal contempt., bRabbi Neḥemya says:Both bthese,the people of Sodom, band those,the members of the generation of the flood, bwill not stand in judgment, as it is stated: “Therefore the wicked shall not stand /b
23. Anon., 4 Ezra, 10.38, 10.42, 10.44

10.38. He answered me and said, "Listen to me and I will inform you, and tell you about the things which you fear, for the Most High has revealed many secrets to you. 10.42. but you do not now see the form of a woman, but an established city has appeared to you -- 10.44. This woman whom you saw, whom you now behold as an established city, is Zion.


Subjects of this text:

subject book bibliographic info
archangel, destroyer, as Allison, 4 Baruch (2018) 106, 109
diaspora Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 100
didache Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 100
jerusalem Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 100
midnight Allison, 4 Baruch (2018) 109
nebuchadnezzar/king of the chaldeans Allison, 4 Baruch (2018) 109
pride Allison, 4 Baruch (2018) 106
sacrifice Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 100
segmented sleep Allison, 4 Baruch (2018) 109
temple in jerusalem, destruction of Allison, 4 Baruch (2018) 106
titus' Allison, 4 Baruch (2018) 106