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Tiresias: The Ancient Mediterranean Religions Source Database



722
Anon., 4 Baruch, 8.1-8.5


nanAnd the day came in which the Lord brought the people out of Babylon.


nanAnd the Lord said to Jeremiah: Rise up -- you and the people -- and come to the Jordan and say to the people: Let anyone who desires the Lord forsake the works of Babylon.


nanAs for the men who took wives from them and the women who took husbands from them -- those who listen to you shall cross over, and you take them into Jerusalem; but those who do not listen to you, do not lead them there.


nanAnd Jeremiah spoke these words to the people, and they arose and cameto the Jordan to cross over.


nanAs he told them the words that the Lord had spoken to him, half ofthose who had taken spouses from them did not wish to listen toJeremiah, but said to him: We will never forsake our wives, but we will bring them back with us into our city.


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

22 results
1. Septuagint, Tobit, 13.16-13.18, 14.5 (10th cent. BCE - 2nd cent. BCE)

13.16. For Jerusalem will be built with sapphires and emeralds,her walls with precious stones,and her towers and battlements with pure gold. 13.17. The streets of Jerusalem will be paved with beryl and ruby and stones of Ophir; 13.18. all her lanes will cry `Hallelujah! and will give praise,saying, `Blessed is God, who has exalted you for ever. 14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it.
2. Hebrew Bible, Deuteronomy, 18.15-18.19 (9th cent. BCE - 3rd cent. BCE)

18.15. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 18.16. כְּכֹל אֲשֶׁר־שָׁאַלְתָּ מֵעִם יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהָי וְאֶת־הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא־אֶרְאֶה עוֹד וְלֹא אָמוּת׃ 18.17. וַיֹּאמֶר יְהוָה אֵלָי הֵיטִיבוּ אֲשֶׁר דִּבֵּרוּ׃ 18.18. נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃ 18.19. וְהָיָה הָאִישׁ אֲשֶׁר לֹא־יִשְׁמַע אֶל־דְּבָרַי אֲשֶׁר יְדַבֵּר בִּשְׁמִי אָנֹכִי אֶדְרֹשׁ מֵעִמּוֹ׃ 18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;" 18.16. according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying: ‘Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.’" 18.17. And the LORD said unto me: ‘They have well said that which they have spoken." 18.18. I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him." 18.19. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him."
3. Hebrew Bible, Exodus, 12.42, 15.18, 24.7 (9th cent. BCE - 3rd cent. BCE)

12.42. לֵיל שִׁמֻּרִים הוּא לַיהוָה לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם הוּא־הַלַּיְלָה הַזֶּה לַיהוָה שִׁמֻּרִים לְכָל־בְּנֵי יִשְׂרָאֵל לְדֹרֹתָם׃ 15.18. יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃ 24.7. וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃ 12.42. It was a night of watching unto the LORD for bringing them out from the land of Egypt; this same night is a night of watching unto the LORD for all the children of Israel throughout their generations." 15.18. The LORD shall reign for ever and ever." 24.7. And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’"
4. Hebrew Bible, Genesis, 9.21 (9th cent. BCE - 3rd cent. BCE)

9.21. וַיֵּשְׁתְּ מִן־הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל בְּתוֹךְ אָהֳלֹה׃ 9.21. And he drank of the wine, and was drunken; and he was uncovered within his tent."
5. Hebrew Bible, Leviticus, 12.5 (9th cent. BCE - 3rd cent. BCE)

12.5. וְאִם־נְקֵבָה תֵלֵד וְטָמְאָה שְׁבֻעַיִם כְּנִדָּתָהּ וְשִׁשִּׁים יוֹם וְשֵׁשֶׁת יָמִים תֵּשֵׁב עַל־דְּמֵי טָהֳרָה׃ 12.5. But if she bear a maid-child, then she shall be unclean two weeks, as in her impurity; and she shall continue in the blood of purification threescore and six days."
6. Hebrew Bible, Isaiah, 51.10-51.11 (8th cent. BCE - 5th cent. BCE)

51.11. וּפְדוּיֵי יְהוָה יְשׁוּבוּן וּבָאוּ צִיּוֹן בְּרִנָּה וְשִׂמְחַת עוֹלָם עַל־רֹאשָׁם שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּן נָסוּ יָגוֹן וַאֲנָחָה׃ 51.10. Art thou not it that dried up the sea, The waters of the great deep; That made the depths of the sea a way For the redeemed to pass over?" 51.11. And the ransomed of the LORD shall return, And come with singing unto Zion, And everlasting joy shall be upon their heads; They shall obtain gladness and joy, And sorrow and sighing shall flee away."
7. Hebrew Bible, Jeremiah, 1.3 (8th cent. BCE - 5th cent. BCE)

1.3. וַיְהִי בִּימֵי יְהוֹיָקִים בֶּן־יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה עַד־תֹּם עַשְׁתֵּי עֶשְׂרֵה שָׁנָה לְצִדְקִיָּהוּ בֶן־יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה עַד־גְּלוֹת יְרוּשָׁלִַם בַּחֹדֶשׁ הַחֲמִישִׁי׃ 1.3. It came also in the days of Jehoiakim the son of Josiah, king of Judah, unto the end of the eleventh year of Zedekiah the son of Josiah, king of Judah, unto the carrying away of Jerusalem captive in the fifth month."
8. Septuagint, Tobit, 13.16-13.18, 14.5 (4th cent. BCE - 2nd cent. BCE)

13.16. For Jerusalem will be built with sapphires and emeralds,her walls with precious stones,and her towers and battlements with pure gold. 13.17. The streets of Jerusalem will be paved with beryl and ruby and stones of Ophir; 13.18. all her lanes will cry `Hallelujah! and will give praise,saying, `Blessed is God, who has exalted you for ever. 14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it.
9. Anon., 1 Enoch, 90.28-90.29, 99.15 (3rd cent. BCE - 2nd cent. BCE)

90.28. And I stood up to see till they folded up that old house; and carried off all the pillars, and all the beams and ornaments of the house were at the same time folded up with it, and they carried 90.29. it off and laid it in a place in the south of the land. And I saw till the Lord of the sheep brought a new house greater and loftier than that first, and set it up in the place of the first which had beer folded up: all its pillars were new, and its ornaments were new and larger than those of the first, the old one which He had taken away, and all the sheep were within it. 99.15. Woe to them who work unrighteousness and help oppression, And slay their neighbours until the day of the great judgement.
10. Anon., Jubilees, 1.27 (2nd cent. BCE - 2nd cent. BCE)

1.27. O Lord my God, do not forsake Thy people and Thy inheritance, so that they should wander in the error of their hearts, and do not deliver them into the hands of their enemies, the Gentiles, lest they should rule over them and cause them to sin against Thee.
11. Septuagint, 2 Maccabees, 1.22 (2nd cent. BCE - 2nd cent. BCE)

1.22. When this was done and some time had passed and the sun, which had been clouded over, shone out, a great fire blazed up, so that all marveled.'
12. Anon., Sibylline Oracles, 5.414-5.433 (1st cent. BCE - 5th cent. CE)

5.414. And foolish Cyme with her inspired stream 5.415. 415 Cast down by hands of godless men unjust 5.416. And lawless, shall to heaven not so much 5.417. As a word utter; but she shall remain 5.418. Dead in Cymæan streams. And then shall they 5.419. Together weep, awaiting evil things. 5.420. 420 Cyme's rough populace and shameless tribe 5.421. Having a sign, shall know for what they toiled. 5.422. And then, when they shall have bewailed their land 5.423. Reduced to ashes, by Eridanu 5.424. Shall Lesbos be forever overthrown. 5.425. 425 Alas, Corcyra, city beautiful 5.426. Alas for thee, cease from thy revelry. 5.427. Thou also, Hierapolis, sole land 5.428. With riches mixed, what thou hast longed to have 5.429. Thou shalt have, even a land of many tears 5.430. 430 Since thou wast angry towards a land beside 5.431. Thermodon's streams. Rock-clinging Tripolis 5.432. Beside the waters of Mæander, thee 5.433. Shall by the nightly surges under shore
13. Anon., 2 Baruch, 6.4, 10.18 (1st cent. CE - 2nd cent. CE)

14. Josephus Flavius, Against Apion, 1.187 (1st cent. CE - 1st cent. CE)

1.187. one of whom (Hecateus says) was Hezekiah, the high priest of the Jews; a man of about sixty-six years of age, and in great dignity among his own people. He was a very sensible man, and could speak very movingly, and was very skilful in the management of affairs, if any other man ever were so;
15. New Testament, Acts, 10.25, 14.5, 21.1 (1st cent. CE - 2nd cent. CE)

10.25. When it happened that Peter entered, Cornelius met him, fell down at his feet, and worshiped him. 14.5. When some of both the Gentiles and the Jews, with their rulers, made a violent attempt to insult them and to stone them 21.1. When it happened that we had parted from them and had set sail, we came with a straight course to Cos, and the next day to Rhodes, and from there to Patara.
16. New Testament, Apocalypse, 5.4 (1st cent. CE - 1st cent. CE)

5.4. And I wept much, because no one was found worthy to open the book, or to look in it.
17. New Testament, Matthew, 13.40, 18.35 (1st cent. CE - 1st cent. CE)

13.40. As therefore the darnel is gathered up and burned with fire; so will it be at the end of this age. 18.35. So my heavenly Father will also do to you, if you don't each forgive your brother from your hearts for his misdeeds.
18. Anon., Leviticus Rabba, 19.6 (2nd cent. CE - 5th cent. CE)

19.6. דָּבָר אַחֵר, וְאִשָּׁה כִּי יָזוּב זוֹב דָּמָהּ, מִי קִיֵּם מִצְוַת זִיבָה יְכָנְיָהוּ בֶּן יְהוֹיָקִים, אָמְרוּ כֵּיוָן שֶׁעָלָה נְבוּכַדְנֶצַּר לְהַחֲרִיב אֶת יְרוּשָׁלַיִם עָלָה וְיָשַׁב לוֹ בְּדַפְנִי שֶׁל אַנְטוֹכְיָא, יָרְדָה סַנְהֶדְּרֵי גְדוֹלָה לִקְרָאתוֹ אָמְרוּ לוֹ הִגִּיעַ זְמַנּוֹ שֶׁל בַּיִת זֶה לִיחָרֵב, אָמַר לָהֶם לָאו, אֶלָּא יְהוֹיָקִים מָרַד בִּי תְּנוּהוּ לִי וְאֵלֵךְ, בָּאוּ אֶצְלוֹ וְאָמְרוּ לוֹ לִיהוֹיָקִים נְבוּכַדְנֶצַּר בָּעֵי לָךְ, אָמַר לָהֶן כָּךְ עוֹשִׂין, דּוֹחִין נֶפֶשׁ מִפְּנֵי נֶפֶשׁ, דּוֹחִין נַפְשִׁי וּמְקַיֵּם נַפְשֵׁיכוֹן, כְּתִיב (דברים כג, טז): לֹא תַסְגִּיר עֶבֶד אֶל אֲדוֹנָיו, אָמְרוּ לוֹ לֹא כָךְ עָשְׂתָה זְקֵנָתְךָ לְשֶׁבַע בֶּן בִּכְרִי, כֵּיוָן שֶׁלֹּא שָׁמַע לָהֶם עָמְדוּ וּנְטָלוּהוּ וְשִׁלְשְׁלוּהוּ לוֹ. וְכֵיצַד שִׁלְשְׁלוּהוּ, רַבִּי אֱלִיעֶזֶר וְרַבִּי שִׁמְעוֹן, רַבִּי אֱלִיעֶזֶר בֶּן רַבִּי נָתָן אוֹמֵר חַי שִׁלְשְׁלוּ אוֹתוֹ, כְּמָה דְאַתְּ אָמַר (יחזקאל יט, ט): וַיִּתְּנֻהוּ בַסּוּגַר בַּחַחִים, בַּחַיִּים כְּתִיב. רַבִּי שִׁמְעוֹן אוֹמֵר מֵת שִׁלְשְׁלוּ אוֹתוֹ לוֹ, כְּמָה דְאַתְּ אָמַר (יחזקאל יט, ט): לְמַעַן לֹא יִשָּׁמַע קוֹלוֹ עוֹד. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אֲנִי מְקַיֵּם דִּבְרֵי שְׁנֵיהֶם, חַי שִׁלְשְׁלוּ אוֹתוֹ אֶלָּא שֶׁהָיָה מְפֻנָּק וּמֵת בְּיָדָם. מֶה עָשָׂה לוֹ נְבוּכַדְנֶצַּר, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר נְטָלוֹ וְהֶחֱזִירוּהוּ בְּכָל עָרֵי יְהוּדָה, וְיָשַׁב עָלָיו בְּפָרָדִימוֹס וַהֲרָגוֹ, וְקָרַע אֶת הַחֲמוֹר וְהִכְנִיסוּהוּ לְתוֹכוֹ, הֲדָא הוּא דִכְתִיב (ירמיה כב, יט): קְבוּרַת חֲמוֹר יִקָּבֵר. רַבִּי נְחֶמְיָה אוֹמֵר נְטָלוֹ וְהֶחֱזִירוֹ בְּכָל עָרֵי יִשְׂרָאֵל וַהֲרָגוֹ וְהָיָה מְחַתֵּךְ מִמֶּנּוּ כְּזֵיתִים וּמַשְׁלִיךְ לַכְּלָבִים, הֲדָא הוּא דִכְתִיב: קְבוּרַת חֲמוֹר יִקָּבֵר, הֵיכָן הִיא קְבוּרַת חֲמוֹר לֹא בִּמְעִי הַכֶּלֶב, הוּא שֶׁהַנָּבִיא מְקַנְתֵּר עָלָיו וְאוֹמֵר (מלכים ב כד, ה): וְיֶתֶר דִּבְרֵי יְהוֹיָקִים וְכָל אֲשֶׁר עָשָׂה, רַבִּי יוֹחָנָן אָמַר תְּלָתָא אֳמוֹרָאִין חַד אָמַר שֶׁהָיָה לָבוּשׁ כִּלְאַיִם, וְחַד אָמַר שֶׁמָּשַׁךְ לוֹ עָרְלָה, וְחַד אָמַר שֶׁנִּמְצֵאת כְּתוֹבַת קַעְקַע חֲקוּקָה עַל בְּשָׂרוֹ. רַבִּי יוֹחָנָן אָמַר עַל יְדֵי שֶׁבָּא עַל אִמּוֹ וְעַל כַּלָּתוֹ וְעַל אֵשֶׁת אָבִיו, דְּאָמַר רַבִּי יוֹחָנָן כְּלָלוֹ שֶׁל דָּבָר בַּפֶּתַח שֶׁיָּצָא בּוֹ נִכְנָס. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר עַל שֶׁהוֹשִׁיב בִּירָנִיּוֹת בִּירוּשָׁלַיִם, מַהוּ בִּירָנִיּוֹת, בָּיְירָן צָיְירָן, שֶׁהָיָה הוֹרֵג אֶת בַּעֲלֵיהֶן וּמְעַנֶּה אֶת נְשֵׁיהֶם וּמַכְנִיס מָמוֹנָם לַטִּמְיוֹן, הֲדָא הוּא דִכְתִיב (יחזקאל יט, ז): וַיֵּדַע אַלְמְנוֹתָיו. כֵּיוָן שֶׁהֲרָגוֹ נְבוּכַדְנֶצַּר הִמְלִיךְ אֶת יְכָנְיָה בְּנוֹ תַּחְתָּיו וְיָרַד לוֹ לְבָבֶל, יָצְאוּ כָּל בְּנֵי בָבֶל לְקַלְּסוֹ, אָמְרוּ לוֹ מֶה עָשִׂיתָ, אָמַר לָהֶם יְהוֹיָקִים מָרַד בִּי וַהֲרַגְתִּיו וְהִמְלַכְתִּי יְכָנְיָה בְּנוֹ תַּחְתָּיו, אָמְרוּ לוֹ מַתְלָא אָמַר גּוּר טַב מִכֶּלֶב בִּישׁ לָא תְרַבֵּי, גּוּר בִּישׁ מִכֶּלֶב בִּישׁ עַל אַחַת כַּמָּה וְכַמָּה. מִיָּד שָׁמַע לָהֶם וְעָלָה וְיָשַׁב בְּדַפְנִי שֶׁל אַנְטוֹכְיָא, יָרְדוּ סַנְהֶדְרֵי גְדוֹלָה לִקְרָאתוֹ וְאָמְרוּ לוֹ הִגִּיעַ זְמַנּוֹ שֶׁל בַּיִת זֶה לִיחָרֵב, אָמַר לָהֶם לֹא, אֶלָּא אוֹתוֹ שֶׁהִמְלַכְתִּי תְּנוּהוּ לִי וַאֲנִי הוֹלֵךְ לִי. אָזְלִין אָמְרִין לִיכָנְיָה נְבוּכַדְנֶצַּר בָּעֵי לָךְ, מֶה עָשָׂה עָמַד וְכִנֵּס כָּל מַפְתְּחוֹת בֵּית הַמִּקְדָּשׁ וְעָלָה לְרֹאשׁ הַגַּג וְאָמַר רִבּוֹנוֹ שֶׁל עוֹלָם הוֹאִיל וְלֹא זָכִינוּ לִהְיוֹת גִּזְבָּרִין לְפָנֶיךָ, עַד עַכְשָׁיו הָיִינוּ בַּעֲלֵי בָּתִּים נֶאֱמָנִים לְפָנֶיךָ, מִכָּאן וָאֵילָךְ הֲרֵי מַפְתְּחוֹתֶיךָ לְפָנֶיךָ. תְּרֵין אֳמוֹרָאִין חַד אָמַר כְּמִין יַד שֶׁל אֵשׁ יָרְדָה וּנְטָלָתַן מִמֶּנּוּ, וְחַד אָמַר מִשָּׁעָה שֶׁזְּרָקָן עוֹד לֹא יָרְדוּ. מָה הָיוּ בַּחוּרֵיהֶן שֶׁל יִשְׂרָאֵל עוֹשִׂין, הָיוּ עוֹלִין לְרֹאשׁ גַּגּוֹתֵיהֶן וְנוֹפְלִים מֵתִים, הֲדָא הוּא דִכְתִיב (ישעיה כב, א): מַשָּׂא גֵיא חִזָּיוֹן מַה לָּךְ אֵפוֹא כִּי עָלִית כֻּלָּךְ לַגַּגּוֹת. מֶה עָשָׂה נְבוּכַדְנֶצַּר, נְטָלוֹ וַחֲבָשׁוֹ בְּבֵית הָאֲסוּרִים, וְכָל מִי שֶׁהָיָה נֶחְבַּשׁ בְּיָמָיו לֹא הָיָה יוֹצֵא מִשָּׁם לְעוֹלָם, עַל שׁוּם (ישעיה יד, יז): אֲסִירָיו לֹא פָתַח בָּיְתָה. גָּלָה יְהוֹיָכִין וְגָלְתָה סַנְהֶדְּרֵי גְדוֹלָה עִמּוֹ, הֲדָא הוּא דִכְתִיב (ירמיה כב, כח): הַעֶצֶב נִבְזֶה נָפוּץ, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר כָּעֶצֶם הַזֶּה שֶׁל מֹחַ שֶׁבְּשָׁעָה שֶׁאַתָּה מְנַפְּצוֹ אֵינוֹ יָפֶה לִמְאוּמָה כו', עַד שְׁאַלְתִּיאֵל שָׁאַל הַקָּדוֹשׁ בָּרוּךְ הוּא לְבֵית דִּין שֶׁל מַעְלָה וְהִתִּירוּ לוֹ אֶת נִדְרוֹ, בְּאוֹתָהּ שָׁעָה יָשְׁבָה סַנְהֶדְּרֵי גְדוֹלָה עַל דַּעְתָּהּ וְאָמְרוּ בְּיָמֵינוּ מַלְכוּת בֵּית דָּוִד פּוֹסֶקֶת, אוֹתוֹ שֶׁכָּתוּב בּוֹ (תהלים פט, לז): וְכִסְאוֹ כַשֶּׁמֶשׁ נֶגְדִּי, מַה נַּעֲשֶׂה נֵלֵךְ וּנְפַיֵּס לַגַּדֶּלֶת, וְגַדֶּלֶת לַמַּלְכָּה, וּמַלְכָּה לַמֶּלֶךְ. הָלְכוּ וּפִיְּסוּ לַגַּדֶּלֶת, וְגַדֶּלֶת לַמַּלְכָה, וּמַלְכָּה לַמֶּלֶךְ. מָה הָיָה שֵׁם אִשְׁתּוֹ שֶׁל נְבוּכַדְנֶצַּר, רַב הוּנָא אָמַר שְׁמִירָם שְׁמָהּ, רַבִּי אָבִין אָמַר שְׁמִירָמוֹת שְׁמָהּ, וְרַבָּנָן אָמְרִין שְׁמִירַעַם שְׁמָהּ, עַל יְדֵי שֶׁנּוֹלְדָה בְּרָעַם. כֵּיוָן שֶׁבָּא נְבוּכַדְנֶצַּר לְהִזָּקֵק לָהּ אָמְרָה לוֹ אַתְּ מֶלֶךְ וִיכָנְיָה אֵינוֹ מֶלֶךְ, אַתָּה מְבַקֵּשׁ תַּפְקִידְךָ וִיכָנְיָה אֵינוֹ מְבַקֵּשׁ תַּפְקִידוֹ, מִיָּד גָּזַר וְנָתְנוּ לוֹ אִשְׁתּוֹ, וְכֵיצַד שִׁלְשְׁלוּהָ לוֹ, רַבִּי שַׁבְּתַי אָמַר דֶּרֶךְ קִנְקָלִין שִׁלְשְׁלוּהָ לוֹ, וְרַבָּנָן אָמְרֵי פָּתְחוּ הַמַּעֲזִיבָה וְשִׁלְשְׁלוּהָ לוֹ, כֵּיוָן שֶׁבָּא לְהִזָּקֵק לָהּ אָמְרָה כְּשׁוֹשַׁנָּה אֲדֻמָּה רָאִיתִי, פֵּרַשׁ מִמֶּנָּהּ, מִיָּד הָלְכָה וְסָפְרָה וְטָהֲרָה וְטָבְלָה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בִּירוּשָׁלַיִם לֹא קִיַּמְתֶּם מִצְוַת זִיבָה וְעַתָּה אַתֶּם מְקַיְּמִים, שֶׁנֶּאֱמַר (זכריה ט, יא): גַּם אַתְּ בְּדַם בְּרִיתֵךְ שִׁלַחְתִּי אֲסִירַיִךְ מִבּוֹר, נִזְכַּרְתֶּם אוֹתוֹ הַדָּם שֶׁבְּסִינַי בִּשְׁבִיל כֵּן שִׁלַּחְתִּי אֲסִירַיִךְ, אָמַר רַבִּי שַׁבְּתַי לֹא זָז מִשָּׁם עַד שֶׁמָּחַל לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל כָּל עֲוֹנוֹתָיו, עַל אוֹתָהּ שָׁעָה אָמַר (שיר השירים ד, ז): כֻּלָּךְ יָפָה רַעְיָתִי וּמוּם אֵין בָּךְ, יָצְתָה בַּת קוֹל וְאָמְרָה לָהֶם (ירמיה ג, כב): שׁוּבוּ בָּנִים שׁוֹבָבִים אֶרְפָּא מְשׁוּבוֹתֵיכֶם.
19. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)

14b. מורד במלכות הוא ולא צריך למידייניה אמרה לו עדיין שאול קיים ולא יצא טבעך בעולם אמר לה (שמואל א כה, לג) ברוך טעמך וברוכה את אשר כליתני [היום הזה] מבא בדמים,דמים תרתי משמע אלא מלמד שגילתה את שוקה והלך לאורה ג' פרסאות אמר לה השמיעי לי אמרה לו (שמואל א כה, לא) לא תהיה זאת לך לפוקה זאת מכלל דאיכא אחריתי ומאי ניהו מעשה דבת שבע ומסקנא הכי הואי,(שמואל א כה, כט) והיתה נפש אדוני צרורה בצרור החיים כי הוות מיפטרא מיניה אמרה ליה (שמואל א כה, לא) והטיב ה' לאדוני וזכרת את אמתך,אמר רב נחמן היינו דאמרי אינשי איתתא בהדי שותא פילכא איכא דאמרי שפיל ואזיל בר אווזא ועינוהי מיטייפי,חולדה דכתיב (מלכים ב כב, יד) וילך חלקיהו הכהן ואחיקם ועכבור וגו' ובמקום דקאי ירמיה היכי מתנביא איהי אמרי בי רב משמיה דרב חולדה קרובת ירמיה היתה ולא הוה מקפיד עליה,ויאשיה גופיה היכי שביק ירמיה ומשדר לגבה אמרי דבי רבי שילא מפני שהנשים רחמניות הן,ר' יוחנן אמר ירמיה לא הוה התם שהלך להחזיר עשרת השבטים ומנלן דאהדור דכתיב (יחזקאל ז, יג) כי המוכר אל הממכר לא ישוב אפשר יובל בטל ונביא מתנבא עליו שיבטל אלא מלמד שירמיה החזירן,ויאשיהו בן אמון מלך עליהן דכתיב (מלכים ב כג, יז) ויאמר מה הציון הלז אשר אני רואה ויאמרו אליו אנשי העיר הקבר איש האלהים אשר בא מיהודה ויקרא את הדברים האלה אשר עשית על המזבח בבית אל וכי מה טיבו של יאשיהו על המזבח בבית אל אלא מלמד שיאשיהו מלך עליהן רב נחמן אמר מהכא (הושע ו, יא) גם יהודה שת קציר לך בשובי שבות עמי,אסתר דכתיב (אסתר ה, א) ויהי ביום השלישי ותלבש אסתר מלכות בגדי מלכות מיבעי ליה אלא שלבשתה רוח הקדש כתיב הכא ותלבש וכתיב התם (דברי הימים א יב, יט) ורוח לבשה את עמשי וגו',אמר רב נחמן לא יאה יהירותא לנשי תרתי נשי יהירן הויין וסניין שמייהו חדא שמה זיבורתא וחדא שמה כרכושתא זיבורתא כתיב בה (שופטים ד, ו) ותשלח ותקרא לברק ואילו איהי לא אזלה לגביה כרכושתא כתיב בה (מלכים ב כב, טו) אמרו לאיש ולא אמרה אמרו למלך,אמר רב נחמן חולדה מבני בניו של יהושע היתה כתיב הכא (מלכים ב כב, יד) בן חרחס וכתיב התם (שופטים ב,ט) בתמנת חרס,איתיביה רב עינא סבא לרב נחמן שמונה נביאים והם כהנים יצאו מרחב הזונה ואלו הן נריה ברוך ושריה מחסיה ירמיה חלקיה חנמאל ושלום רבי יהודה אומר אף חולדה הנביאה מבני בניה של רחב הזונה היתה כתיב הכא בן תקוה (מלכים ב כב, יד) וכתיב התם (יהושע ב, יח) את תקות חוט השני,אמר ליה עינא סבא ואמרי לה פתיא אוכמא מיני ומינך תסתיים שמעתא דאיגיירא ונסבה יהושע ומי הוו ליה זרעא ליהושע והכתיב (דברי הימים א ז, כז) נון בנו יהושע בנו בני לא הוו ליה בנתן הוו ליה 14b. Nabal, your husband, bis a rebel against the throne,as David had already been anointed as king by the prophet Samuel, and Nabal refused his orders. bAndtherefore bthere is no need to try him,as a rebel is not accorded the ordinary prescriptions governing judicial proceedings. Abigail bsaid to him:You lack the authority to act in this manner, as bSaul is still alive.He is the king in actual practice, and byour seal [ itivakha /i] has notyet bspread across the world,i.e., your kingship is not yet known to all. Therefore, you are not authorized to try someone for rebelling against the monarchy. David accepted her words and bsaid to her:“And bblessed be your discretion and blessed be you who have kept me this day from coming to bloodguiltiness [ idamim /i]”(I Samuel 25:33).,The Gemara asks: The plural term idamim /i,literally, bloods, bindicates two.Why did David not use the singular term idam /i? bRather, this teaches thatAbigail brevealed her thigh,and he lusted after her, band he went three parasangs by the fireof his desire for her, and bsaid to her: Listen to me,i.e., listen to me and allow me to be intimate with you. Abigail then bsaid to him: “Let this not be a stumbling block for you”(I Samuel 25:31). bBy inference,from the word b“this,”it can be understood that bthere is someone elsewho will in fact be a stumbling block for him, band what isthis referring to? bThe incident involving Bathsheba. And in the end this is what was,as indeed he stumbled with Bathsheba. This demonstrates that Abigail was a prophetess, as she knew that this would occur. This also explains why David blessed Abigail for keeping him from being responsible for two incidents involving blood that day: Abigail’s menstrual blood and the shedding of Nabal’s blood.,Apropos Abigail, the Gemara explains additional details in the story. Abigail said to David: b“Yet the soul of my lord shall be bound in the bond of lifewith the Lord your God” (I Samuel 25:29), and bwhen she parted from him she said to him: “And when the Lord shall have dealt well with my lord, and you shall remember your handmaid”(I Samuel 25:31)., bRav Naḥman saidthat bthisexplains the folk saying bthat people say: While a woman is engaged in conversationshe also holds bthe spindle,i.e., while a woman is engaged in one activity she is already taking steps with regard to another. Abigail came to David in order to save her husband Nabal, but at the same time she indicates that if her husband dies, David should remember her and marry her. And indeed, after Nabal’s death David took Abigail for his wife. bSome saythat Rav Naḥman referred to a different saying: bThe goose stoopsits head bas it goesalong, bbut its eyes look on from afarto find what it is looking for. So too, Abigail acted in similar fashion., bHuldahwas a prophetess, bas it is written: “So Hilkiah the priest and Ahikam and Achborand Shaphan and Asaiah went to Huldah the prophetess” (II Kings 22:14) as emissaries of King Josiah. The Gemara asks: bBut if Jeremiah was found there, how could she prophesy?Out of respect for Jeremiah, who was her superior, it would have been fitting that she not prophesy in his presence. The Sages of bthe school of Rav say in the name of Rav: Huldah was aclose brelative of Jeremiah, and he did not object to herprophesying in his presence.,The Gemara asks: bBut how could Josiah himself ignore Jeremiah and sendemissaries btoHuldah? The Sages of bthe school of Rabbi Sheila say: Because women aremore bcompassionate,and he hoped that what she would tell them would not be overly harsh., bRabbi Yoḥa saida different answer: bJeremiah was not thereat the time, because bhe went to bring back the ten tribesfrom their exile. bAnd from where do we derive that he brought them back? As it is written: “For the seller shall not return to that which he has sold”(Ezekiel 7:13), i.e., Ezekiel prophesied that in the future the Jubilee Year would no longer be in effect. Now bis it possible that the Jubilee hadalready been bannulled?The ihalakhotof the Jubilee Year apply only when all of the tribes of Israel are settled in their respective places, which could not have happened since the exile of the ten tribes more than a century earlier, bbut the prophet is prophesying that it will ceaseonly in the future. bRather, this teaches that Jeremiah brought backthe ten tribes from their exile., bAnd Josiah the son of Amon ruled over theten tribes, bas it is written: “Then he said: What monument is that which I see? And the men of the city told him, It is the tomb of the man of God who came from Judah and proclaimed these things that you have done against the altar of Bethel”(II Kings 23:17). bNow what connection did Josiah,king of Judea, bhave with the altar at Bethel,a city in the kingdom of Israel? bRather, this teaches that Josiah ruled over theten tribes of Israel. bRav Naḥman said:Proof that the tribes returned may be adduced bfromthe verse bhere: “Also, O Judah, there is a harvest appointed for you, when I would return the captivity of My people”(Hosea 6:11), which indicates that they returned to their places., bEstherwas also a prophetess, bas it is written: “And it came to pass on the third day that Esther clothed herself in royalty”(Esther 5:1). bIt should have said:Esther clothed herself in broyal garments. Rather,this alludes to the fact bthat she clothed herself with a divinespirit of binspiration. It is written here: “And she clothed herself,” and it is written elsewhere: “And the spirit clothed Amasai”(I Chronicles 12:19). Just as there the reference is to being enclothed by a spirit, so too Esther was enclothed by a spirit of divine inspiration.,An additional point is mentioned with regard to the prophetesses. bRav Naḥman said: Haughtiness is not befitting a woman.And a proof to this is that bthere were two haughty women, whose names wereidentical to the names of bloathsomecreatures. bOne,Deborah, bwas called a hornet,as her Hebrew name, Devorah, means hornet; band one,Huldah, bwas called a marten,as her name is the Hebrew term for that creature. From where is it known that they were haughty? bWith regard toDeborah, bthe hornet, it is written: “And she sent and called Barak”(Judges 4:6), bbut she herself did not go to him.And bwith regard toHuldah, bthe marten, it is written: “Say to the manthat sent you to me” (II Kings 22:15), bbut she did not say: Say to the king. /b,Furthermore, bRav Naḥman said: Huldah was a descendant of Joshua.An allusion to this bis written here:“Huldah the prophetess, the wife of Shallum, the son of Tikvah, bthe son of Harhas [ iḥarḥas /i]”(II Kings 22:14), band it says elsewherewith regard to Joshua: “And they buried him in the border of his inheritance bin Timnath-heres [ iḥeres /i]”(Judges 2:9), therefore intimating that there is a certain connection between them., bRav Eina the Elder raised an objectionfrom a ibaraita bto Rav Naḥman’steaching. The ibaraitaindicates that Huldah was in fact a descendant of Rahab, and seemingly not of Joshua: bEight prophets, who werealso bpriests, descended from Rahab the prostitute, and they are: Neriah;his son bBaruch; Seraiah; Mahseiah; Jeremiah;his father, bHilkiah;Jeremiah’s cousin bHanamel; andHanamel’s father, bShallum. Rabbi Yehuda said: So too, Huldah the prophetess was a descendant of Rahab the prostitute,as bit is written herewith regard to Huldah: b“The son of Tikvah,” and it is written elsewherein reference to Rahab’s escape from the destruction of Jericho: b“This cord of [ itikvat /i] scarlet thread”(Joshua 2:18).,Rav Naḥman responded to Eina the Elder and bsaid to him: Eina the Elder, and some saythat he said to him: bBlackened pot,i.e., my colleague in Torah, who has toiled and blackened his face in Torah study, bfrom me and from you the matter may be concluded,i.e., the explanation lies in a combination of our two statements. bForRahab bconverted and married Joshua,and therefore Huldah descended from both Joshua and Rahab. The Gemara raises a difficulty: bBut did Joshua have any descendants? But isn’t it writtenin the genealogical list of the tribe of Ephraim: b“Nun his son, Joshua his son”(I Chronicles 7:27)? The listing does not continue any further, implying that Joshua had no sons. The Gemara answers: Indeed, bhe did not have sons,but bhe did have daughters. /b
20. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

99a. והיינו דא"ל ההוא מינא לרבי אבהו אימתי אתי משיח א"ל לכי חפי להו חשוכא להנהו אינשי א"ל מילט קא לייטת לי א"ל קרא כתיב (ישעיהו ס, ב) כי הנה החשך יכסה ארץ וערפל לאומים ועליך יזרח ה' וכבודו עליך יראה,תניא ר' אליעזר אומר ימות המשיח ארבעים שנה שנאמר (תהלים צה, י) ארבעים שנה אקוט בדור רבי אלעזר בן עזריה אומר שבעים שנה שנאמר והיה ביום ההוא ונשכחת צור שבעים שנה כימי מלך אחד איזהו מלך מיוחד הוי אומר זה משיח,רבי אומר שלשה דורות שנאמר (תהלים עב, ה) ייראוך עם שמש ולפני ירח דור דורים ר' הילל אומר אין להם משיח לישראל שכבר אכלוהו בימי חזקיה,אמר רב יוסף שרא ליה מריה לרבי הילל חזקיה אימת הוה בבית ראשון ואילו זכריה קא מתנבי בבית שני ואמר (זכריה ט, ט) גילי מאד בת ציון הריעי בת ירושלים הנה מלכך יבא לך צדיק ונושע הוא עני ורוכב על חמור ועל עיר בן אתונות,תניא אידך ר' אליעזר אומר ימות המשיח ארבעים שנה כתיב הכא (דברים ח, ג) ויענך וירעיבך ויאכילך וכתיב התם (תהלים צ, טו) שמחנו כימות עניתנו שנות ראינו רעה,רבי דוסא אומר ד' מאות שנה כתיב הכא (בראשית טו, יג) ועבדום וענו אותם ארבע מאות שנה וכתיב התם שמחנו כימות עניתנו,רבי אומר ג' מאות וששים וחמש שנה כמנין ימות החמה שנאמר (ישעיהו סג, ד) כי יום נקם בלבי ושנת גאולי באה,מאי יום נקם בלבי א"ר יוחנן ללבי גליתי לאבריי לא גליתי ר"ש בן לקיש אמר ללבי גליתי למלאכי השרת לא גליתי,תני אבימי בריה דרבי אבהו ימות המשיח לישראל שבעת אלפים שנה שנאמר (ישעיהו סב, ה) ומשוש חתן על כלה (כן) ישיש עליך (ה') אלהיך,אמר רב יהודה אמר שמואל ימות המשיח כמיום שנברא העולם ועד עכשיו שנאמר (דברים יא, כא) כימי השמים על הארץ,רב נחמן בר יצחק אמר כימי נח עד עכשיו שנאמר (ישעיהו נד, ט) כי מי נח זאת לי אשר נשבעתי,אמר רבי חייא בר אבא א"ר יוחנן כל הנביאים כולן לא נתנבאו אלא לימות המשיח אבל לעולם הבא (ישעיהו סד, ג) עין לא ראתה אלהים זולתך (אלהים) יעשה למחכה לו ופליגא דשמואל דאמר שמואל אין בין העולם הזה לימות המשיח אלא שעבוד מלכיות בלבד,ואמר רבי חייא בר אבא א"ר יוחנן כל הנביאים לא נתנבאו אלא לבעלי תשובה אבל צדיקים גמורים עין לא ראתה אלהים זולתך ופליגא דרבי אבהו דא"ר אבהו (א"ר) מקום שבעלי תשובה עומדין שם צדיקים אינן עומדין שם שנאמר (ישעיהו נז, יט) שלום שלום לרחוק ולקרוב ברישא רחוק והדר קרוב מאי רחוק רחוק דמעיקרא ומאי קרוב קרוב דמעיקרא ודהשתא,ורבי יוחנן אמר לרחוק שהוא רחוק מעבירה קרוב שהוא קרוב מעבירה ונתרחק ממנה,וא"ר חייא בר אבא א"ר יוחנן כל הנביאים כולן לא נתנבאו אלא למשיא בתו לתלמיד חכם ולעושה פרקמטיא לתלמיד חכם ולמהנה תלמיד חכם מנכסיו אבל תלמידי חכמים עצמן עין לא ראתה אלהים זולתך,מאי עין לא ראתה אמר רבי יהושע בן לוי זה יין המשומר בענביו מששת ימי בראשית ר"ל אמר זה עדן לא ראתה עין מעולם וא"ת אדם היכן דר בגן ואם תאמר גן הוא עדן תלמוד לומר (בראשית ב, י) ונהר יוצא מעדן להשקות את הגן:,והאומר אין תורה מן השמים וכו': תנו רבנן (במדבר טו, לא) כי דבר ה' בזה ומצותו הפר הכרת תכרת זה האומר אין תורה מן השמים ד"א כי דבר ה' בזה זה אפיקורוס,ד"א כי דבר ה' בזה זה המגלה פנים בתורה ואת מצותו הפר זה המפר ברית בשר הכרת תכרת הכרת בעולם הזה תכרת לעולם הבא מכאן אמר רבי אליעזר המודעי המחלל את הקדשים והמבזה את המועדות והמפר בריתו של אברהם אבינו והמגלה פנים בתורה שלא כהלכה והמלבין פני חבירו ברבים אף על פי שיש בידו תורה ומעשים טובים אין לו חלק לעולם הבא,תניא אידך כי דבר ה' בזה זה האומר אין תורה מן השמים ואפילו אמר כל התורה כולה מן השמים חוץ מפסוק זה שלא אמרו הקדוש ברוך הוא אלא משה מפי עצמו זהו כי דבר ה' בזה ואפילו אמר כל התורה כולה מן השמים חוץ מדקדוק זה מקל וחומר זה מגזרה שוה זו זה הוא כי דבר ה' בזה,תניא היה רבי מאיר אומר הלומד תורה ואינו מלמדה זה הוא דבר ה' בזה רבי נתן אומר כל מי שאינו משגיח על המשנה ר' נהוראי אומר כל שאפשר לעסוק בתורה ואינו עוסק,רבי ישמעאל אומר זה העובד עבודת כוכבים מאי משמעה דתנא דבי ר' ישמעאל כי דבר ה' בזה זה המבזה דבור שנאמר לו למשה מסיני (שמות כ, ב) אנכי ה' אלהיך לא יהיה לך אלהים אחרים וגו',רבי יהושע בן קרחה אומר כל הלומד תורה ואינו חוזר עליה דומה לאדם שזורע ואינו קוצר רבי יהושע אומר כל הלומד תורה ומשכחה דומה לאשה שיולדת וקוברת,רבי עקיבא אומר 99a. bAnd that isthe background for the following exchange, bas a certain heretic said to Rabbi Abbahu: When willthe bMessiah come?Rabbi Abbahu bsaid to him:He will come bwhen the darkness will enshroud these people,i.e., you. The heretic bsaid to him:Are byou cursing mefor no reason? Rabbi Abbahu bsaid to him,I am merely relating to you ba versethat bis written: “For behold, the darkness shall cover the earth, and fog the peoples; but the Lord shall shine upon you, and His glory shall be seen upon you”(Isaiah 60:2).,§ bIt is taughtin a ibaraita /i: bRabbi Eliezer says: The messianic era will be forty yearslong, bas it is stated: “Forty years will I strive with the generation”(Psalms 95:10). The forty years of strife with the gentiles will be followed by the glory days of the Messiah. bRabbi Elazar ben Azarya says:The messianic era will last bseventy years, as it is stated: “And it shall come to pass on that day, that Tyre shall be forgotten seventy years, according to the days of one king”(Isaiah 23:15). In this context, one [ ieḥad /i], means unique [ imeyuḥad /i]. bWhich isthe bunique king? You must saythat bthis isa reference to the bMessiah. /b, bRabbiYehuda HaNasi bsays:The messianic era will last bthree generations, as it is stated: “May they fear You as long as the sun and moon endure, throughout the generations [ idor dorim /i]”(Psalms 72:5). iDoris singular and idorimis plural, for a total of three generations. bRabbi Hillel says: There is no Messiahcoming bfor the Jewish people, as they already atefrom bhim,as all the prophecies relating to the Messiah were already fulfilled, bduring the days of Hezekiah. /b, bRav Yosef says: May the Master forgive Rabbi Hillelfor stating matters with no basis. With regard to bHezekiah, when washis reign? It was bduring the First Templeperiod. bWhereas Zechariahben Berechiah, the prophet, bprophesied during the Second Templeperiod band said: “Rejoice greatly, daughter of Zion; shout, daughter of Jerusalem; behold, your king will come to you; he is just and victorious; lowly and riding upon a donkey and upon a colt, the foal of a donkey”(Zechariah 9:9). In the generations after Hezekiah, there are prophecies about both redemption and the coming of the Messiah., bIt is taughtin banother ibaraita /i: bRabbi Eliezer says: The messianic erawill be bforty yearslong. bIt is written herewith regard to the forty-year sojourn of the children of Israel in the wilderness: b“And He afflicted you, and suffered you to hunger and fed youwith manna” (Deuteronomy 8:3); band it is written there: “Make us glad according to the days that You afflicted us, the years that we saw evil”(Psalms 90:15)., bRabbi Dosa says:The messianic era will last bfour hundred years. It is written herewith regard to the Covet of the Pieces: b“And they shall serve them, and they shall afflict them four hundred years”(Genesis 15:13); band it is written there: “Make us glad according to the days that You afflicted us.” /b, bRabbiYehuda HaNasi bsays:The messianic era will last b365 years, corresponding to the number of days of the solaryear, bas it is stated: “For the day of vengeance is in My heart, and the year of My redeemed is come”(Isaiah 63:4).,The Gemara asks: bWhatis the meaning of the phrase: b“For the day of vengeance is in My heart”? Rabbi Yoḥa saysthat it means that God said: bI revealedthe day of vengeance bto My heart,but bI did not revealit bto My limbs,as it were, as I never stated it explicitly. bRabbi Shimon ben Lakish saysthat it means that God said: bI revealedthis secret bto My heart,but bI did not revealit to bthe ministering angels. /b, bAvimi, son of Rabbi Abbahu, taught: The messianic era for the Jewish peoplewill last bseven thousand years, as it is stated: “And as the bridegroom rejoices over the bride, so shall your God rejoice over you”(Isaiah 62:5). The bridegroom rejoices over the bride for seven days, and the day of the Holy One, Blessed be He, is one thousand years., bRav Yehuda saysthat bShmuel says:The duration of bthe messianic era is likethe duration of the period that runs bfrom the day the world was created until now,i.e., the day when the Messiah will come, bas it is stated:“That your days may be multiplied, and the days of your children, in the land that the Lord swore to your fathers to give them, bas the days of heaven upon the earth”(Deuteronomy 11:21)., bRav Naḥman bar Yitzḥak says:The duration of bthe messianic era is likethe duration of the period that runs bfrom the days of Noah until now,i.e., the day when the Messiah will come, bas it is statedwith regard to redemption: b“For this is as the seas of [ iki mei /i] Noah to me; as I have swornthat the seas of Noah shall no more go over the earth, so have I sworn that I will not be angry with you nor rebuke you” (Isaiah 54:9). The words iki meican be understood as one word, ikimei /i, meaning: Like the days of.,§ bRabbi Ḥiyya bar Abba saysthat bRabbi Yoḥa says:In their prophecies with regard to redemption and the end of days, ball the prophets prophesied only about the messianic era, but with regard to the World-to-Comethe reward is not quantifiable, as it states: b“No eye has seen it, God, aside from You, Who will do for those who await Him”(Isaiah 64:3). The Gemara notes: bAndthis statement bdisagrees withthe opinion bof Shmuel, as Shmuel says: Thedifference bbetween this world and the messianic era is onlywith regard to bservitude toforeign bkingdoms alone,as they will leave Eretz Yisrael., bAnd Rabbi Ḥiyya bar Abba saysthat bRabbi Yoḥa says: All of the prophets prophesiedtheir prophecies of consolation bonly with regard to penitents, but with regard tothe reward of bthe completely righteousit is stated: b“No eye has seen it, God, aside from You.”The Gemara notes: bAndthe opinion expressed in bthisstatement bdisagrees withthe opinion bof Rabbi Abbahu,who holds that penitents are superior to the righteous, bas Rabbi Abbahu saysthat bRav says: In the place where penitents stand,even bthe completely righteous do not stand, as it is stated: “Peace, peace upon him who is far and him who is near”(Isaiah 57:19). Peace and greeting is extended bfirstto bhim who is far, andonly bthereafteris peace extended to bhim who is near. Whatis the meaning of the term: “Upon him who is bfar”?It means: One who was binitially far,i.e., the penitent. bAnd whatis the meaning of the term: “Him who is bnear”?It means: One who was binitially near andcontinues to be near bat present,i.e., the completely righteous individual., bAnd Rabbi Yoḥa says: “Upon him who is far”is referring to one bwho is distant from transgression,the completely righteous individual. “Him who is bnear”is referring to one bwho is near to transgression and distancedhimself bfrom it,the penitent., bAnd Rabbi Ḥiyya bar Abba saysthat bRabbi Yoḥa says: All of the prophets prophesiedtheir prophecies of consolation bonly with regard to one whovalues wisdom and therefore bmarries his daughter to a Torah scholar, and to one who conducts business [ iperakmatya /i] on behalf of a Torah scholar, and to one whoutilizes his wealth bto benefit a Torah scholar from his propertyin some other way. bButthe prophets did not describe the extent of the reward for bTorah scholars themselves,whose reward is not quantifiable, as it is stated: b“No eye has seen it, God, aside from You.” /b,The Gemara asks: bWhatreward is indicated in the phrase b“no eye has seen it”? Rabbi Yehoshua ben Levi says: This is wine preserved in its grapes from the six days of Creation.No person has drunk that wine and therefore no one can appreciate its quality. bReish Lakish says: This is Eden,which bno eye has ever seen. And if you say: Where did Adamthe first man blive,if not in Eden, the answer is that he lived bin the garden. And lest you say:The bgarden is Edenand they are indistinguishable, bthe verse states: “And a river emerged from Eden to irrigate the garden”(Genesis 2:10), indicating that they are two distinct places.,§ The mishna teaches that those who have no share in the World-to-Come include: bAnd one who says:The bTorahdid bnotoriginate bfrom Heaven. The Sages taughtin a ibaraitathat with regard to the verse: b“Because he has despised the word of the Lord and has breached His commandment;that soul bshall be excised;his iniquity shall be upon him” (Numbers 15:31), bthisis a reference to bone who says:The bTorahdid bnotoriginate bfrom Heaven. Alternatively,one can explain: b“Because he has despised the word of the Lord”; thisis a reference to ban iepikoros /i,who treats the word of God with contempt., bAlternatively,one can explain: b“Because he has despised the word of the Lord”; thisis a reference to bone who interprets the Torah inappropriately. “And has breached His commandment”; thisis a reference to bone who breaches the covet of flesh,who refuses to circumcise his foreskin. b“Shall be excised [ ihikkaret tikkaret /i]”; “ ihikkaret /i”refers to being excised bin this world,and b“ itikkaret /i”refers to being excised bfrom the World-to-Come. From here Rabbi Elazar HaModa’i says:With regard to bone who desecrates consecrateditems, e.g., intentionally rendering them impure; band one who treatsthe intermediate days of bthe Festivals with contempt; and one who breaches the covet of Abraham our forefather; and one who reveals aspects in the Torah that are not in accordance with ihalakha /i; and one who humiliates another in public, even if he has to his credit Torahstudy band good deeds, he has no share in the World-to-Come. /b, bIt is taughtin banother ibaraita /i: b“Because he has despised the word of the Lord”; this isa reference to bone who saysthe bTorahdid bnotoriginate bfrom Heaven. And evenif bone says the entire Torahoriginated bfrom Heaven except for this verse,i.e., any one verse, claiming bthat the Holy One, Blessed be He, did not say it but Moseshimself said it bon his own, this isincluded in the category of: b“Because he has despised the word of the Lord.” And evenif bone says the entire Torahoriginated bfrom Heaven except for this inferenceinferred by the Sages, or except bfor this ia fortiori /iinference, or except bfor this verbal analogy, this isincluded in the category of: b“Because he has despised the word of the Lord.” /b, bIt is taughtin a ibaraitathat bRabbi Meir would say:With regard to bone who studies Torah and does not teach itto others, bthisperson bisincluded in the category of: b“He has despised the word of the Lord,”as his conduct indicates that he does not consider the word of God significant enough to teach others. bRabbi Natan says: Anyone who does not paythe requisite battention to the Mishnaand does not consider it essential ihalakhais included in the category of: “Because he has despised the word of the Lord.” bRabbi Nehorai says: Anyonefor bwhomit is bpossible to engage in Torahstudy bandwho nevertheless bdoes not engagein its study is included in the category of: “Because he has despised the word of the Lord.”, bRabbi Yishmael says: Thisverse: “Because he has despised the word of the Lord,” is a reference to ban idol worshipper.The Gemara asks: From bwherein the verse is this binferred?The Gemara explains: It is derived from a verse, bas the school of Rabbi Yishmael taught: “Because he has despised the word [ idevar /i] of the Lord”; thisis a reference to bone who treats with contempt a statement [ idibbur /i] that was stated to Moses at Sinaiand heard by all of the Jewish people: b“I am the Lord your God…You shall have no other godsbeside me” (Exodus 20:2–3).,Apropos Torah study, bRabbi Yehoshua ben Korḥa says: Anyone who studies Torah and does not review it is comparable to a person who sows and does not reap. Rabbi Yehoshua says: Anyone who studies Torah and causeshimself bto forget it is similar to a woman who gives birth and buriesher newborn child., bRabbi Akiva says: /b
21. Anon., 4 Ezra, 10.54

10.54. for no work of man's building could endure in a place where the city of the Most High was to be revealed.
22. Anon., 4 Baruch, 3.8-3.11, 3.14, 4.4, 6.12-6.16, 6.22, 7.25-7.26, 8.2-8.8, 9.1-9.2

3.8. And Jeremiah said: Behold, Lord, now we know that you are delivering the city into the hands of its enemies, and they will take the people away to Babylon. What do you want me to do with the holy vessels of the temple service? 3.10. And the Lord said to him: Take them and consign them to the earth, saying: Hear, Earth, the voice of your creator who formed you in the abundance of waters, who sealed you with seven seals for seven epochs, and after this you will receive your ornaments (?) -- 3.11. Guard the vessels of the temple service until the gathering of the beloved. 3.14. And the Lord said to Jeremiah: Send him to the vineyard of Agrippa, and I will hide him in the shadow of the mountain until I cause the people to return to the city. 4.4. But taking the keys of the temple, Jeremiah went outside the city andthrew them away in the presence of the sun, saying: I say to you, Sun, take the keys of the temple of God and guard them until the day in which the Lord asks you for them. 6.12. And Baruch prayed, saying: Lord God, our strength is the elect light which comes forth from your mouth. 6.13. We beseech and beg of your goodness -- you whose great name no one is able to know -- hear the voice of your servants and let knowledge come into our hearts. 6.13. These, then, are the words which the Lord, the God of Israel, spoke, who led us out of Egypt, out of the great furnace: Because you did not keep my ordices, but your heart was lifted up, and you were haughty before me, in anger and wrath I delivered you to the furnace in Babylon. 6.14. What shall we do, and how shall we send this report to Jeremiah in Babylon? 6.15. And while Baruch was still praying, behold an angel of the Lord cameand said all these words to Baruch: Agent of the light, do not be anxious about how you will send to Jeremiah; for an eagle is coming to you at the hour of light tomorrow, and you will direct him to Jeremiah. 6.16. Therefore, write in a letter: Say to the children of Israel: Let the stranger who comes among you be set apart and let 15 days go by; and after this I will lead you into your city, says the Lord. 6.22. And he sent his angel to me, and he told me these words which I send to you. 7.25. For you have been found righteous before God, and he did not let you come here, lest you see the affliction which has come upon the people at the hands of the Babylonians. 7.26. For it is like a father with an only son, who is given over for punishment; and those who see his father and console him cover his face, lest he see how his son is being punished, and be even more ravaged by grief. 8.2. And the Lord said to Jeremiah: Rise up -- you and the people -- and come to the Jordan and say to the people: Let anyone who desires the Lord forsake the works of Babylon. 8.3. As for the men who took wives from them and the women who took husbands from them -- those who listen to you shall cross over, and you take them into Jerusalem; but those who do not listen to you, do not lead them there. 8.4. And Jeremiah spoke these words to the people, and they arose and cameto the Jordan to cross over. 8.5. As he told them the words that the Lord had spoken to him, half ofthose who had taken spouses from them did not wish to listen toJeremiah, but said to him: We will never forsake our wives, but we will bring them back with us into our city. 8.6. So they crossed the Jordan and came to Jerusalem. 8.7. And Jeremiah and Baruch and Abimelech stood up and said: No man joined with Babylonians shall enter this city! 8.8. And they said to one another: Let us arise and return to Babylon to our place --And they departed. 9.1. Now those who were with Jeremiah were rejoicing and offeringsacrifices on behalf of the people for nine days. 9.2. But on the tenth, Jeremiah alone offered sacrifice.


Subjects of this text:

subject book bibliographic info
2 baruch Allison, 4 Baruch (2018) 322, 347
abimelech/ebed-melech, sleep of Allison, 4 Baruch (2018) 226, 254
abimelech/ebed-melech Allison, 4 Baruch (2018) 14, 226, 254
abraham, isaac, and jacob/patriarchs, abraham, testament of Allison, 4 Baruch (2018) 89
abraham, isaac, and jacob/patriarchs Allison, 4 Baruch (2018) 22
abraham Allison, 4 Baruch (2018) 22, 374
alien/foreigner, jewish attitudes toward Gruen, Ethnicity in the Ancient World - Did it matter (2020) 130
archangel, destroyer, as Allison, 4 Baruch (2018) 142
archangel, interpreters, as Allison, 4 Baruch (2018) 170
babylon/babylonians Gruen, Ethnicity in the Ancient World - Did it matter (2020) 130
david Gruen, Ethnicity in the Ancient World - Did it matter (2020) 130
ezra-nehemiah Gruen, Ethnicity in the Ancient World - Did it matter (2020) 130
idolatry, denounced in jewish texts Gruen, Ethnicity in the Ancient World - Did it matter (2020) 130
intermarriage, in post-biblical texts Gruen, Ethnicity in the Ancient World - Did it matter (2020) 130
jerusalem Gruen, Ethnicity in the Ancient World - Did it matter (2020) 130
jews/judeans/ioudaioi, and intermarriage in post-biblical texts Gruen, Ethnicity in the Ancient World - Did it matter (2020) 130
letters/epistles Allison, 4 Baruch (2018) 14, 226, 322, 347, 378
life after death Allison, 4 Baruch (2018) 254
marriage Allison, 4 Baruch (2018) 322, 374
miracle Allison, 4 Baruch (2018) 254
moses Allison, 4 Baruch (2018) 22, 254, 347, 372, 374, 378; Gruen, Ethnicity in the Ancient World - Did it matter (2020) 130
nebuchadnezzar/king of the chaldeans Allison, 4 Baruch (2018) 89, 378
new exodus Allison, 4 Baruch (2018) 22, 254, 374, 378
nisan Allison, 4 Baruch (2018) 14, 254
obedience and disobedience Allison, 4 Baruch (2018) 374
parallelism/repetition Allison, 4 Baruch (2018) 142, 254
persia Allison, 4 Baruch (2018) 372
post-70 setting of 4 baruch Allison, 4 Baruch (2018) 226
prayer Allison, 4 Baruch (2018) 372
pride Allison, 4 Baruch (2018) 22
priest and high priest Allison, 4 Baruch (2018) 191, 226
red sea Allison, 4 Baruch (2018) 22
resurrection Allison, 4 Baruch (2018) 14, 22, 322
sacrifice Allison, 4 Baruch (2018) 191
samaria/samaritans Allison, 4 Baruch (2018) 14, 322, 374, 378
semitisms Allison, 4 Baruch (2018) 89
septuagint/septuagintism Allison, 4 Baruch (2018) 40
short recension of 4 baruch Allison, 4 Baruch (2018) 378
sickness Allison, 4 Baruch (2018) 226, 254
sin/sinner Allison, 4 Baruch (2018) 191
sinlessness Allison, 4 Baruch (2018) 191
sixty-six years Allison, 4 Baruch (2018) 14, 226
stewards, faithful and unfaithful Allison, 4 Baruch (2018) 191
sun, personified Allison, 4 Baruch (2018) 191
symbolism Allison, 4 Baruch (2018) 226
temple in jerusalem, altar of Allison, 4 Baruch (2018) 142
temple in jerusalem, destruction of Allison, 4 Baruch (2018) 142
temple in jerusalem, keys of Allison, 4 Baruch (2018) 191
temple in jerusalem, rebuilding/restoration of Allison, 4 Baruch (2018) 191
temple in jerusalem Allison, 4 Baruch (2018) 347
tomb Allison, 4 Baruch (2018) 170
torah Allison, 4 Baruch (2018) 22
wilderness/desert Allison, 4 Baruch (2018) 22, 347
worship/ritual/cult as identity markers, for jews Gruen, Ethnicity in the Ancient World - Did it matter (2020) 130
yom kippur Allison, 4 Baruch (2018) 14
zion' Allison, 4 Baruch (2018) 170
zion Allison, 4 Baruch (2018) 191