|1. Septuagint, 1 Esdras, 8.71 (th cent. BCE - 2nd cent. BCE)
| 8.71. As soon as I heard these things I rent my garments and my holy mantle, and pulled out hair from my head and beard, and sat down in anxiety and grief.
|2. Hebrew Bible, Deuteronomy, 33.26 (9th cent. BCE - 3rd cent. BCE)
| 33.26. אֵין כָּאֵל יְשֻׁרוּן רֹכֵב שָׁמַיִם בְעֶזְרֶךָ וּבְגַאֲוָתוֹ שְׁחָקִים׃
| 33.26. There is none like unto God, O Jeshurun, Who rideth upon the heaven as thy help, And in His excellency on the skies."
|3. Hebrew Bible, Exodus, 2.15, 3.7, 4.4-4.5, 15.11, 24.10 (9th cent. BCE - 3rd cent. BCE)
| 2.15. וַיִּשְׁמַע פַּרְעֹה אֶת־הַדָּבָר הַזֶּה וַיְבַקֵּשׁ לַהֲרֹג אֶת־מֹשֶׁה וַיִּבְרַח מֹשֶׁה מִפְּנֵי פַרְעֹה וַיֵּשֶׁב בְּאֶרֶץ־מִדְיָן וַיֵּשֶׁב עַל־הַבְּאֵר׃ 3.7. וַיֹּאמֶר יְהוָה רָאֹה רָאִיתִי אֶת־עֳנִי עַמִּי אֲשֶׁר בְּמִצְרָיִם וְאֶת־צַעֲקָתָם שָׁמַעְתִּי מִפְּנֵי נֹגְשָׂיו כִּי יָדַעְתִּי אֶת־מַכְאֹבָיו׃ 4.4. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה שְׁלַח יָדְךָ וֶאֱחֹז בִּזְנָבוֹ וַיִּשְׁלַח יָדוֹ וַיַּחֲזֶק בּוֹ וַיְהִי לְמַטֶּה בְּכַפּוֹ׃ 4.5. לְמַעַן יַאֲמִינוּ כִּי־נִרְאָה אֵלֶיךָ יְהוָה אֱלֹהֵי אֲבֹתָם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב׃ 15.11. מִי־כָמֹכָה בָּאֵלִם יְהוָה מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא׃
| 2.15. Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian; and he sat down by a well." 3.7. And the LORD said: ‘I have surely seen the affliction of My people that are in Egypt, and have heard their cry by reason of their taskmasters; for I know their pains;" 4.4. And the LORD said unto Moses: ‘Put forth thy hand, and take it by the tail—and he put forth his hand, and laid hold of it, and it became a rod in his hand—" 4.5. that they may believe that the LORD, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.’" 15.11. Who is like unto Thee, O LORD, among the mighty? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders?" 24.10. and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness."
|4. Hebrew Bible, Genesis, 1.6-1.8, 1.14-1.15, 1.17, 1.20, 2.8-2.9, 6.9 (9th cent. BCE - 3rd cent. BCE)
| 1.6. וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃ 1.7. וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃ 1.8. וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמָיִם וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שֵׁנִי׃ 1.14. וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים׃ 1.15. וְהָיוּ לִמְאוֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהָאִיר עַל־הָאָרֶץ וַיְהִי־כֵן׃ 1.17. וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם לְהָאִיר עַל־הָאָרֶץ׃ 2.8. וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃ 2.9. וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃ 6.9. אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃
| 1.6. And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’" 1.7. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so." 1.8. And God called the firmament Heaven. And there was evening and there was morning, a second day." 1.14. And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;" 1.15. and let them be for lights in the firmament of the heaven to give light upon the earth.’ And it was so." 1.17. And God set them in the firmament of the heaven to give light upon the earth," 1.20. And God said: ‘Let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven.’" 2.8. And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed." 2.9. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil." 6.9. These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God."
|5. Hebrew Bible, Micah, 7.8 (9th cent. BCE - 3rd cent. BCE)
| 7.8. אַל־תִּשְׂמְחִי אֹיַבְתִּי לִי כִּי נָפַלְתִּי קָמְתִּי כִּי־אֵשֵׁב בַּחֹשֶׁךְ יְהוָה אוֹר לִי׃
| 7.8. Rejoice not against me, O mine enemy; Though I am fallen, I shall arise; Though I sit in darkness, the LORD is a light unto me."
|6. Hebrew Bible, Numbers, 16.31, 36.1 (9th cent. BCE - 3rd cent. BCE)
| 16.31. וַיְהִי כְּכַלֹּתוֹ לְדַבֵּר אֵת כָּל־הַדְּבָרִים הָאֵלֶּה וַתִּבָּקַע הָאֲדָמָה אֲשֶׁר תַּחְתֵּיהֶם׃ 36.1. כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה כֵּן עָשׂוּ בְּנוֹת צְלָפְחָד׃ 36.1. וַיִּקְרְבוּ רָאשֵׁי הָאָבוֹת לְמִשְׁפַּחַת בְּנֵי־גִלְעָד בֶּן־מָכִיר בֶּן־מְנַשֶּׁה מִמִּשְׁפְּחֹת בְּנֵי יוֹסֵף וַיְדַבְּרוּ לִפְנֵי מֹשֶׁה וְלִפְנֵי הַנְּשִׂאִים רָאשֵׁי אָבוֹת לִבְנֵי יִשְׂרָאֵל׃
| 16.31. And it came to pass, as he made an end of speaking all these words, that the ground did cleave asunder that was under them." 36.1. And the heads of the fathers’houses of the family of the children of Gilead, the son of Machir, the son of Manasseh, of the families of the sons of Joseph, came near, and spoke before Moses, and before the princes, the heads of the fathers’houses of the children of Israel;"
|7. Hebrew Bible, Psalms, 18.2, 18.28, 27.1, 43.3, 118.19, 137.1, 137.3-137.4, 141.2 (9th cent. BCE - 3rd cent. BCE)
| 18.2. וַיּוֹצִיאֵנִי לַמֶּרְחָב יְחַלְּצֵנִי כִּי חָפֵץ בִּי׃ 18.2. וַיֹּאמַר אֶרְחָמְךָ יְהוָה חִזְקִי׃ 18.28. כִּי־אַתָּה עַם־עָנִי תוֹשִׁיעַ וְעֵינַיִם רָמוֹת תַּשְׁפִּיל׃ 27.1. כִּי־אָבִי וְאִמִּי עֲזָבוּנִי וַיהוָה יַאַסְפֵנִי׃ 27.1. לְדָוִד יְהוָה אוֹרִי וְיִשְׁעִי מִמִּי אִירָא יְהוָה מָעוֹז־חַיַּי מִמִּי אֶפְחָד׃ 43.3. שְׁלַח־אוֹרְךָ וַאֲמִתְּךָ הֵמָּה יַנְחוּנִי יְבִיאוּנִי אֶל־הַר־קָדְשְׁךָ וְאֶל־מִשְׁכְּנוֹתֶיךָ׃ 118.19. פִּתְחוּ־לִי שַׁעֲרֵי־צֶדֶק אָבֹא־בָם אוֹדֶה יָהּ׃ 137.1. עַל נַהֲרוֹת בָּבֶל שָׁם יָשַׁבְנוּ גַּם־בָּכִינוּ בְּזָכְרֵנוּ אֶת־צִיּוֹן׃ 137.3. כִּי שָׁם שְׁאֵלוּנוּ שׁוֹבֵינוּ דִּבְרֵי־שִׁיר וְתוֹלָלֵינוּ שִׂמְחָה שִׁירוּ לָנוּ מִשִּׁיר צִיּוֹן׃ 137.4. אֵיךְ נָשִׁיר אֶת־שִׁיר־יְהוָה עַל אַדְמַת נֵכָר׃ 141.2. תִּכּוֹן תְּפִלָּתִי קְטֹרֶת לְפָנֶיךָ מַשְׂאַת כַּפַּי מִנְחַת־עָרֶב׃
| 18.2. And he said: I love thee, O LORD, my strength." 18.28. For Thou dost save the afflicted people; but the haughty eyes Thou dost humble." 27.1. [A Psalm] of David. The LORD is my light and my salvation; whom shall I fear? The LORD is the stronghold of my life; of whom shall I be afraid?" 43.3. O send out Thy light and Thy truth; let them lead me; Let them bring me unto Thy holy mountain, and to Thy dwelling-places." 118.19. Open to me the gates of righteousness; I will enter into them, I will give thanks unto the LORD." 137.1. By the rivers of Babylon, There we sat down, yea, we wept, When we remembered Zion." 137.3. For there they that led us captive asked of us words of song, And our tormentors asked of us mirth: ‘Sing us one of the songs of Zion.'" 137.4. How shall we sing the LORD’S song In a foreign land?" 141.2. Let my prayer be set forth as incense before Thee, The lifting up of my hands as the evening sacrifice."
|8. Hebrew Bible, Isaiah, 1.1, 1.18, 2.5, 6.1-6.5, 9.2, 10.17, 60.1-60.3 (8th cent. BCE - 5th cent. BCE)
| 1.1. שִׁמְעוּ דְבַר־יְהוָה קְצִינֵי סְדֹם הַאֲזִינוּ תּוֹרַת אֱלֹהֵינוּ עַם עֲמֹרָה׃ 1.1. חֲזוֹן יְשַׁעְיָהוּ בֶן־אָמוֹץ אֲשֶׁר חָזָה עַל־יְהוּדָה וִירוּשָׁלִָם בִּימֵי עֻזִּיָּהוּ יוֹתָם אָחָז יְחִזְקִיָּהוּ מַלְכֵי יְהוּדָה׃ 1.18. לְכוּ־נָא וְנִוָּכְחָה יֹאמַר יְהוָה אִם־יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ אִם־יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ׃ 2.5. בֵּית יַעֲקֹב לְכוּ וְנֵלְכָה בְּאוֹר יְהוָה׃ 6.1. בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃ 6.1. הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃ 6.2. שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃ 6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ 6.4. וַיָּנֻעוּ אַמּוֹת הַסִּפִּים מִקּוֹל הַקּוֹרֵא וְהַבַּיִת יִמָּלֵא עָשָׁן׃ 6.5. וָאֹמַר אוֹי־לִי כִי־נִדְמֵיתִי כִּי אִישׁ טְמֵא־שְׂפָתַיִם אָנֹכִי וּבְתוֹךְ עַם־טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב כִּי אֶת־הַמֶּלֶךְ יְהוָה צְבָאוֹת רָאוּ עֵינָי׃ 9.2. הִרְבִּיתָ הַגּוֹי לא [לוֹ] הִגְדַּלְתָּ הַשִּׂמְחָה שָׂמְחוּ לְפָנֶיךָ כְּשִׂמְחַת בַּקָּצִיר כַּאֲשֶׁר יָגִילוּ בְּחַלְּקָם שָׁלָל׃ 9.2. מְנַשֶּׁה אֶת־אֶפְרַיִם וְאֶפְרַיִם אֶת־מְנַשֶּׁה יַחְדָּו הֵמָּה עַל־יְהוּדָה בְּכָל־זֹאת לֹא־שָׁב אַפּוֹ וְעוֹד יָדוֹ נְטוּיָה׃ 10.17. וְהָיָה אוֹר־יִשְׂרָאֵל לְאֵשׁ וּקְדוֹשׁוֹ לְלֶהָבָה וּבָעֲרָה וְאָכְלָה שִׁיתוֹ וּשְׁמִירוֹ בְּיוֹם אֶחָד׃ 60.1. וּבָנוּ בְנֵי־נֵכָר חֹמֹתַיִךְ וּמַלְכֵיהֶם יְשָׁרְתוּנֶךְ כִּי בְקִצְפִּי הִכִּיתִיךְ וּבִרְצוֹנִי רִחַמְתִּיךְ׃ 60.1. קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ וּכְבוֹד יְהוָה עָלַיִךְ זָרָח׃ 60.2. לֹא־יָבוֹא עוֹד שִׁמְשֵׁךְ וִירֵחֵךְ לֹא יֵאָסֵף כִּי יְהוָה יִהְיֶה־לָּךְ לְאוֹר עוֹלָם וְשָׁלְמוּ יְמֵי אֶבְלֵךְ׃ 60.2. כִּי־הִנֵּה הַחֹשֶׁךְ יְכַסֶּה־אֶרֶץ וַעֲרָפֶל לְאֻמִּים וְעָלַיִךְ יִזְרַח יְהוָה וּכְבוֹדוֹ עָלַיִךְ יֵרָאֶה׃ 60.3. וְהָלְכוּ גוֹיִם לְאוֹרֵךְ וּמְלָכִים לְנֹגַהּ זַרְחֵךְ׃
| 1.1. The Vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah." 1.18. Come now, and let us reason together, Saith the LORD; Though your sins be as scarlet, They shall be as white as snow; Though they be red like crimson, They shall be as wool." 2.5. O house of Jacob, come ye, and let us walk In the light of the LORD." 6.1. In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple." 6.2. Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly." 6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory." 6.4. And the posts of the door were moved at the voice of them that called, and the house was filled with smoke." 6.5. Then said I: Woe is me! for I am undone; Because I am a man of unclean lips, And I dwell in the midst of a people of unclean lips; For mine eyes have seen the King, The LORD of hosts." 9.2. Thou hast multiplied the nation, Thou hast increased their joy; they joy before Thee according to the joy in harvest, as men rejoice when they divide the spoil." 10.17. And the light of Israel shall be for a fire, And his Holy One for a flame; And it shall burn and devour his thorns And his briers in one day." 60.1. Arise, shine, for thy light is come, And the glory of the LORD is risen upon thee." 60.2. For, behold, darkness shall cover the earth, And gross darkness the peoples; But upon thee the LORD will arise, And His glory shall be seen upon thee." 60.3. And nations shall walk at thy light, And kings at the brightness of thy rising."
|9. Hebrew Bible, Jeremiah, 2.27, 3.9, 11.3-11.5, 31.13-31.14, 36.27-36.32, 43.9-43.10, 51.26, 51.63 (8th cent. BCE - 5th cent. BCE)
| 2.27. אֹמְרִים לָעֵץ אָבִי אַתָּה וְלָאֶבֶן אַתְּ ילדתני [יְלִדְתָּנוּ] כִּי־פָנוּ אֵלַי עֹרֶף וְלֹא פָנִים וּבְעֵת רָעָתָם יֹאמְרוּ קוּמָה וְהוֹשִׁיעֵנוּ׃ 3.9. וְהָיָה מִקֹּל זְנוּתָהּ וַתֶּחֱנַף אֶת־הָאָרֶץ וַתִּנְאַף אֶת־הָאֶבֶן וְאֶת־הָעֵץ׃ 11.3. וְאָמַרְתָּ אֲלֵיהֶם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אָרוּר הָאִישׁ אֲשֶׁר לֹא יִשְׁמַע אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת׃ 11.4. אֲשֶׁר צִוִּיתִי אֶת־אֲבוֹתֵיכֶם בְּיוֹם הוֹצִיאִי־אוֹתָם מֵאֶרֶץ־מִצְרַיִם מִכּוּר הַבַּרְזֶל לֵאמֹר שִׁמְעוּ בְקוֹלִי וַעֲשִׂיתֶם אוֹתָם כְּכֹל אֲשֶׁר־אֲצַוֶּה אֶתְכֶם וִהְיִיתֶם לִי לְעָם וְאָנֹכִי אֶהְיֶה לָכֶם לֵאלֹהִים׃ 11.5. לְמַעַן הָקִים אֶת־הַשְּׁבוּעָה אֲשֶׁר־נִשְׁבַּעְתִּי לַאֲבוֹתֵיכֶם לָתֵת לָהֶם אֶרֶץ זָבַת חָלָב וּדְבַשׁ כַּיּוֹם הַזֶּה וָאַעַן וָאֹמַר אָמֵן יְהוָה׃ 31.13. אָז תִּשְׂמַח בְּתוּלָה בְּמָחוֹל וּבַחֻרִים וּזְקֵנִים יַחְדָּו וְהָפַכְתִּי אֶבְלָם לְשָׂשׂוֹן וְנִחַמְתִּים וְשִׂמַּחְתִּים מִיגוֹנָם׃ 31.14. וְרִוֵּיתִי נֶפֶשׁ הַכֹּהֲנִים דָּשֶׁן וְעַמִּי אֶת־טוּבִי יִשְׂבָּעוּ נְאֻם־יְהוָה׃ 36.27. וַיְהִי דְבַר־יְהוָה אֶל־יִרְמְיָהוּ אַחֲרֵי שְׂרֹף הַמֶּלֶךְ אֶת־הַמְּגִלָּה וְאֶת־הַדְּבָרִים אֲשֶׁר כָּתַב בָּרוּךְ מִפִּי יִרְמְיָהוּ לֵאמֹר׃ 36.28. שׁוּב קַח־לְךָ מְגִלָּה אַחֶרֶת וּכְתֹב עָלֶיהָ אֵת כָּל־הַדְּבָרִים הָרִאשֹׁנִים אֲשֶׁר הָיוּ עַל־הַמְּגִלָּה הָרִאשֹׁנָה אֲשֶׁר שָׂרַף יְהוֹיָקִים מֶלֶךְ־יְהוּדָה׃ 36.29. וְעַל־יְהוֹיָקִים מֶלֶךְ־יְהוּדָה תֹּאמַר כֹּה אָמַר יְהוָה אַתָּה שָׂרַפְתָּ אֶת־הַמְּגִלָּה הַזֹּאת לֵאמֹר מַדּוּעַ כָּתַבְתָּ עָלֶיהָ לֵאמֹר בֹּא־יָבוֹא מֶלֶךְ־בָּבֶל וְהִשְׁחִית אֶת־הָאָרֶץ הַזֹּאת וְהִשְׁבִּית מִמֶּנָּה אָדָם וּבְהֵמָה׃ 36.31. וּפָקַדְתִּי עָלָיו וְעַל־זַרְעוֹ וְעַל־עֲבָדָיו אֶת־עֲוֺנָם וְהֵבֵאתִי עֲלֵיהֶם וְעַל־יֹשְׁבֵי יְרוּשָׁלִַם וְאֶל־אִישׁ יְהוּדָה אֵת כָּל־הָרָעָה אֲשֶׁר־דִּבַּרְתִּי אֲלֵיהֶם וְלֹא שָׁמֵעוּ׃ 36.32. וְיִרְמְיָהוּ לָקַח מְגִלָּה אַחֶרֶת וַיִּתְּנָהּ אֶל־בָּרוּךְ בֶּן־נֵרִיָּהוּ הַסֹּפֵר וַיִּכְתֹּב עָלֶיהָ מִפִּי יִרְמְיָהוּ אֵת כָּל־דִּבְרֵי הַסֵּפֶר אֲשֶׁר שָׂרַף יְהוֹיָקִים מֶלֶךְ־יְהוּדָה בָּאֵשׁ וְעוֹד נוֹסַף עֲלֵיהֶם דְּבָרִים רַבִּים כָּהֵמָּה׃ 43.9. קַח בְּיָדְךָ אֲבָנִים גְּדֹלוֹת וּטְמַנְתָּם בַּמֶּלֶט בַּמַּלְבֵּן אֲשֶׁר בְּפֶתַח בֵּית־פַּרְעֹה בְּתַחְפַּנְחֵס לְעֵינֵי אֲנָשִׁים יְהוּדִים׃ 51.26. וְלֹא־יִקְחוּ מִמְּךָ אֶבֶן לְפִנָּה וְאֶבֶן לְמוֹסָדוֹת כִּי־שִׁמְמוֹת עוֹלָם תִּהְיֶה נְאֻם־יְהוָה׃ 51.63. וְהָיָה כְּכַלֹּתְךָ לִקְרֹא אֶת־הַסֵּפֶר הַזֶּה תִּקְשֹׁר עָלָיו אֶבֶן וְהִשְׁלַכְתּוֹ אֶל־תּוֹךְ פְּרָת׃
| 2.27. Who say to a stock: ‘Thou art my father’, and to a stone: ‘Thou hast brought us forth’, for they have turned their back unto Me, and not their face; but in the time of their trouble they will say: ‘Arise, and save us.’" 3.9. and it came to pass through the lightness of her harlotry, that the land was polluted, and she committed adultery with stones and with stocks;" 11.3. and say thou unto them: Thus saith the LORD, the God of Israel: Cursed be the man that heareth not the words of this covet," 11.4. which I commanded your fathers in the day that I brought them forth out of the land of Egypt, out of the iron furnace, saying: Hearken to My voice, and do them, according to all which I command you; so shall ye be My people, and I will be your God;" 11.5. that I may establish the oath which I swore unto your fathers, to give them a land flowing with milk and honey, as at this day.’ Then answered I, and said: ‘Amen, O LORD.’" 31.13. Then shall the virgin rejoice in the dance, And the young men and the old together; For I will turn their mourning into joy, And will comfort them, and make them rejoice from their sorrow." 31.14. And I will satiate the soul of the priests with fatness, And My people shall be satisfied with My goodness, Saith the LORD." 36.27. Then the word of the LORD came to Jeremiah, after that the king had burned the roll, and the words which Baruch wrote at the mouth of Jeremiah, saying:" 36.28. ’Take thee again another roll, and write in it all the former words that were in the first roll, which Jehoiakim the king of Judah hath burned." 36.29. And concerning Jehoiakim king of Judah thou shalt say: Thus saith the LORD: Thou hast burned this roll, saying: Why hast thou written therein, saying: The king of Babylon shall certainly come and destroy this land, and shall cause to cease from thence man and beast?" 36.30. Therefore thus saith the LORD concerning Jehoiakim king of Judah: He shall have none to sit upon the throne of David; and his dead body shall be cast out in the day to the heat, and in the night to the frost." 36.31. And I will visit upon him and his seed and his servants their iniquity; and I will bring upon them, and upon the inhabitants of Jerusalem, and upon the men of Judah, all the evil that I have pronounced against them, but they hearkened not.’" 36.32. Then took Jeremiah another roll, and gave it to Baruch the scribe, the son of Neriah; who wrote therein from the mouth of Jeremiah all the words of the book which Jehoiakim king of Judah had burned in the fire; and there were added besides unto them many like words." 43.9. ’Take great stones in thy hand, and hide them in the mortar in the framework, which is at the entry of Pharaoh’s house in Tahpanhes, in the sight of the men of Judah;" 43.10. and say unto them: Thus saith the LORD of hosts, the God of Israel: Behold, I will send and take Nebuchadrezzar the king of Babylon, My servant, and will set his throne upon these stones that I have hid; and he shall spread his royal pavilion over them." 51.26. And they shall not take of thee a stone for a corner, Nor a stone for foundations; But thou shalt be desolate for ever, saith the LORD." 51.63. And it shall be, when thou hast made an end of reading this book, that thou shalt bind a stone to it, and cast it into the midst of the Euphrates;"
|10. Hebrew Bible, Ezekiel, 9.1-9.4, 9.6-9.7, 9.9, 14.14 (6th cent. BCE - 5th cent. BCE)
| 9.1. וְגַם־אֲנִי לֹא־תָחוֹס עֵינִי וְלֹא אֶחְמֹל דַּרְכָּם בְּרֹאשָׁם נָתָתִּי׃ 9.1. וַיִּקְרָא בְאָזְנַי קוֹל גָּדוֹל לֵאמֹר קָרְבוּ פְּקֻדּוֹת הָעִיר וְאִישׁ כְּלִי מַשְׁחֵתוֹ בְּיָדוֹ׃ 9.2. וְהִנֵּה שִׁשָּׁה אֲנָשִׁים בָּאִים מִדֶּרֶךְ־שַׁעַר הָעֶלְיוֹן אֲשֶׁר מָפְנֶה צָפוֹנָה וְאִישׁ כְּלִי מַפָּצוֹ בְּיָדוֹ וְאִישׁ־אֶחָד בְּתוֹכָם לָבֻשׁ בַּדִּים וְקֶסֶת הַסֹּפֵר בְּמָתְנָיו וַיָּבֹאוּ וַיַּעַמְדוּ אֵצֶל מִזְבַּח הַנְּחֹשֶׁת׃ 9.3. וּכְבוֹד אֱלֹהֵי יִשְׂרָאֵל נַעֲלָה מֵעַל הַכְּרוּב אֲשֶׁר הָיָה עָלָיו אֶל מִפְתַּן הַבָּיִת וַיִּקְרָא אֶל־הָאִישׁ הַלָּבֻשׁ הַבַּדִּים אֲשֶׁר קֶסֶת הַסֹּפֵר בְּמָתְנָיו׃ 9.4. וַיֹּאמֶר יְהוָה אלו [אֵלָיו] עֲבֹר בְּתוֹךְ הָעִיר בְּתוֹךְ יְרוּשָׁלִָם וְהִתְוִיתָ תָּו עַל־מִצְחוֹת הָאֲנָשִׁים הַנֶּאֱנָחִים וְהַנֶּאֱנָקִים עַל כָּל־הַתּוֹעֵבוֹת הַנַּעֲשׂוֹת בְּתוֹכָהּ׃ 9.6. זָקֵן בָּחוּר וּבְתוּלָה וְטַף וְנָשִׁים תַּהַרְגוּ לְמַשְׁחִית וְעַל־כָּל־אִישׁ אֲשֶׁר־עָלָיו הַתָּו אַל־תִּגַּשׁוּ וּמִמִּקְדָּשִׁי תָּחֵלּוּ וַיָּחֵלּוּ בָּאֲנָשִׁים הַזְּקֵנִים אֲשֶׁר לִפְנֵי הַבָּיִת׃ 9.7. וַיֹּאמֶר אֲלֵיהֶם טַמְּאוּ אֶת־הַבַּיִת וּמַלְאוּ אֶת־הַחֲצֵרוֹת חֲלָלִים צֵאוּ וְיָצְאוּ וְהִכּוּ בָעִיר׃ 9.9. וַיֹּאמֶר אֵלַי עֲוֺן בֵּית־יִשְׂרָאֵל וִיהוּדָה גָּדוֹל בִּמְאֹד מְאֹד וַתִּמָּלֵא הָאָרֶץ דָּמִים וְהָעִיר מָלְאָה מֻטֶּה כִּי אָמְרוּ עָזַב יְהוָה אֶת־הָאָרֶץ וְאֵין יְהוָה רֹאֶה׃ 14.14. וְהָיוּ שְׁלֹשֶׁת הָאֲנָשִׁים הָאֵלֶּה בְּתוֹכָהּ נֹחַ דנאל [דָּנִיֵּאל] וְאִיּוֹב הֵמָּה בְצִדְקָתָם יְנַצְּלוּ נַפְשָׁם נְאֻם אֲדֹנָי יְהוִה׃
| 9.1. Then he called in mine ears with a loud voice, saying: ‘Cause ye them that have charge over the city to draw near, every man with his destroying weapon in his hand.’" 9.2. And, behold, six men came from the way of the upper gate, which lieth toward the north, every man with his weapon of destruction in his hand; and one man in the midst of them clothed in linen, with a writer’s inkhorn on his side. And they went in, and stood beside the brazen altar." 9.3. And the glory of the God of Israel was gone up from the cherub, whereupon it was, to the threshold of the house; and He called to the man clothed in linen, who had the writer’s inkhorn on his side." 9.4. And the LORD said unto him: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that are done in the midst thereof.’" 9.6. slay utterly the old man, the young man and the maiden, and little children and women; but come not near any man upon whom is the mark; and begin at My sanctuary.’ Then they began at the elders that were before the house." 9.7. And He said unto them: ‘Defile the house, and fill the courts with the slain; go ye forth.’ And they went forth, and smote in the city." 9.9. Then said He unto me: ‘The iniquity of the house of Israel and Judah is exceeding great, and the land is full of blood, and the city full of wresting of judgment; for they say: The LORD hath forsaken the land, and the LORD seeth not." 14.14. though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord GOD."
|11. Hebrew Bible, 1 Chronicles, 29.16 (5th cent. BCE - 3rd cent. BCE)
| 29.16. יְהוָה אֱלֹהֵינוּ כֹל הֶהָמוֹן הַזֶּה אֲשֶׁר הֲכִינֹנוּ לִבְנוֹת־לְךָ בַיִת לְשֵׁם קָדְשֶׁךָ מִיָּדְךָ היא [הוּא] וּלְךָ הַכֹּל׃
| 29.16. O LORD our God, all this store that we have prepared to build Thee a house for Thy holy name cometh of Thy hand, and is all Thine own."
|12. Hebrew Bible, 2 Chronicles, 14.10, 20.10 (5th cent. BCE - 3rd cent. BCE)
| 14.10. And Asa cried unto the LORD his God, and said: ‘LORD, there is none beside Thee to help, between the mighty and him that hath no strength; help us, O LORD our God; for we rely on Thee, and in Thy name are we come against this multitude. Thou art the LORD our God; let not man prevail against Thee.’" 20.10. And now, behold, the children of Ammon and Moab and mount Seir, whom Thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned aside from them, and destroyed them not;"
|13. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
| 109e. that by reason of feebleness and sluggishness, we are unable to attain to the upper surface of the air; for if anyone should come to the top of the air or should get wings and fly up, he could lift his head above it and see, as fishes lift their heads out of the water and see the things in our world, so he would see things in that upper world; and, if his nature were strong enough to bear the sight, he would recognize that that is the real heaven
|14. Anon., 1 Enoch, 9.1, 22.7, 24.6, 39.12, 65.4, 106.9 (3rd cent. BCE - 2nd cent. BCE)
| 9.1. And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being 9.1. borne giants, and the whole earth has thereby been filled with blood and unrighteousness. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are 22.7. And he answered me saying: 'This is the spirit which went forth from Abel, whom his brother Cain slew, and he makes his suit against him till his seed is destroyed from the face of the earth, and his seed is annihilated from amongst the seed of men.' 24.6. Then answered Michael, one of the holy and honoured angels who was with me, and was their leader. 39.12. generation unto generation. Those who sleep not bless Thee: they stand before Thy glory and bless, praise, and extol, saying: 'Holy, holy, holy, is the Lord of Spirits: He filleth the earth with spirits.' And here my eyes saw all those who sleep not: they stand before Him and bless and say: 'Blessed be Thou, and blessed be the name of the Lord for ever and ever.' And my face was changed; for I could no longer behold. 65.4. and shaken, lest perchance I shall perish with it ' And thereupon there was a great commotion, on the earth, and a voice was heard from heaven, and I fell on my face. And Enoch my grandfather came and stood by me, and said unto me: ' Why hast thou cried unto me with a bitter cry and weeping 106.9. thou come to me ' And he answered and said: ' Because of a great cause of anxiety have I come to thee, and because of a disturbing vision
|15. Anon., Jubilees, 10.7, 34.18 (2nd cent. BCE - 2nd cent. BCE)
| 10.7. And Thou knowest how Thy Watchers, the fathers of these spirits, acted in my day: 34.18. And his sons and his daughter rose up to comfort him, but he refused to be comforted for his son.
|16. Anon., Testament of Zebulun, 8.1 (2nd cent. BCE - 2nd cent. CE)
|17. Dead Sea Scrolls, Community Rule, 2.3 (2nd cent. BCE - 1st cent. CE)
|18. Dead Sea Scrolls, Hodayot, 12.5, 12.23, 12.27 (2nd cent. BCE - 1st cent. CE)
|19. Dead Sea Scrolls, Hodayot, 12.5, 12.23, 12.27 (2nd cent. BCE - 1st cent. CE)
|20. Septuagint, 1 Maccabees, 2.58 (2nd cent. BCE - 2nd cent. BCE)
| 2.58. Elijah because of great zeal for the law was taken up into heaven.
|21. Septuagint, Judith, 8.33, 9.12 (2nd cent. BCE - 0th cent. CE)
| 8.33. Stand at the city gate tonight, and I will go out with my maid; and within the days after which you have promised to surrender the city to our enemies, the Lord will deliver Israel by my hand. 9.12. Hear, O hear me, God of my father, God of the inheritance of Israel, Lord of heaven and earth, Creator of the waters, King of all thy creation, hear my prayer!
|22. Septuagint, Wisdom of Solomon, 7.26 (2nd cent. BCE - 1st cent. BCE)
| 7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness.
|23. Septuagint, 4 Maccabees, 6.28 (2nd cent. BCE - 2nd cent. BCE)
| 6.28. Be merciful to your people, and let our punishment suffice for them.
|24. Septuagint, 3 Maccabees, 2.2, 2.19, 6.4 (2nd cent. BCE - 2nd cent. BCE)
| 2.2. Lord, Lord, king of the heavens, and sovereign of all creation, holy among the holy ones, the only ruler, almighty, give attention to us who are suffering grievously from an impious and profane man, puffed up in his audacity and power. 2.2. Speedily let your mercies overtake us, and put praises in the mouth of those who are downcast and broken in spirit, and give us peace. 2.19. Wipe away our sins and disperse our errors, and reveal your mercy at this hour. 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.
|25. Philo of Alexandria, On The Life of Abraham, 70 (1st cent. BCE - 1st cent. CE)
| 70. The man who had been bred up in this doctrine, and who for a long time had studied the philosophy of the Chaldaeans, as if suddenly awakening from a deep slumber and opening the eye of the soul, and beginning to perceive a pure ray of light instead of profound darkness, followed the light, and saw what he had never see before, a certain governor and director of the world standing above it, and guiding his own work in a salutary manner, and exerting his care and power in behalf of all those parts of it which are worthy of divine superintendence.
|26. Philo of Alexandria, On Dreams, 1.75 (1st cent. BCE - 1st cent. CE)
| 1.75. And it is easy otherwise by means of argument to perceive this, since God is the first light, "For the Lord is my light and my Saviour," is the language of the Psalms; and not only the light, but he is also the archetypal pattern of every other light, or rather he is more ancient and more sublime than even the archetypal model, though he is spoken of as the model; for the real model was his own most perfect word, the light, and he himself is like to no created thing.
|27. Philo of Alexandria, On The Life of Moses, 2.291 (1st cent. BCE - 1st cent. CE)
| 2.291. For when he was now on the point of being taken away, and was standing at the very starting-place, as it were, that he might fly away and complete his journey to heaven, he was once more inspired and filled with the Holy Spirit, and while still alive, he prophesied admirably what should happen to himself after his death, relating, that is, how he had died when he was not as yet dead, and how he was buried without any one being present so as to know of his tomb, because in fact he was entombed not by mortal hands, but by immortal powers, so that he was not placed in the tomb of his forefathers, having met with particular grace which no man ever saw; and mentioning further how the whole nation mourned for him with tears a whole month, displaying the individual and general sorrow on account of his unspeakable benevolence towards each individual and towards the whole collective host, and of the wisdom with which he had ruled them.
|28. Anon., 2 Baruch, 22.1 (1st cent. CE - 2nd cent. CE)
|29. Clement of Rome, 1 Clement, 34.6, 59.3 (1st cent. CE - 1st cent. CE)
| 34.6. λέγει γὰρ Dan. 7, 10; Is. 6, 9 ἡ γραφή: Μύριαι μυριάδες παρειστήκεισαν αὐτῷ, καὶ χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ ἐκέκραγον, Ἅγιος, ἅγιος, ἅγιος κύριος σαβαώθ, πλήρης πᾶσα ἡ κτίσις τῆς δόξης αὐτοῦ. 59.3. ... ἐλπίζειν There appears to be a lucuna in the Greek : Lightfoot supplies *do\s h\mi=n, ku/rie. ἐπὶ τὸ ἀρχεγόνον πάσης κτίσεως ὄνομά σου, Eph 1, 18 ἀνοίξας τοὺς ὀφθαλμοὺς τῆς καρδίας ἡμῶν εἰς τὸ Is. 57, 15 γινώσκειν σε τὸν μόνον ὕψιστον ἐν ὑψίστοις, Is. 13, 11 Ps. 32, 10 ἅγιον ἐν ἀγίοις ἀναπαυόμενον. τὸν ταπεινοῦντα ὕβριν ὑπερηφάνων, τὸν διαλύοντα λογισμοὺς Job 5, 11 ἐθνῶν, τὸν ποιοῦντα ταπεινοὺς εἰς ὕψος καὶ τοὺς I Sam, 2, 7; cf. Luke 1, 53 ὑψηλοὺς ταπεινοῦντα, τὸν πλουτίζοντα καὶ πτωχίζοντα, τὸν ἀποκτείνοντα καὶ ζῆν ποιοῦντα, kai\ sw/zonta appears to be inserted before kai\ zh=n by SL, but is omitted by CK. Deut. 32, 39; cf. I Sam. 2,6; 11 Kings 5, 7 μόνον εὑρέτην eu)erge/thn ( "benefactor" ) C, "creator" K; the text is doubiful but eu(re/thn (LS) seems more likely to be implied by K than eu)erge/thn, and is therefore slightly more probable. πνευμάτων καὶ θεὸν πάσης σαρκός: τὸν ἐπιβλέποντα ἐν τοῖς ἀβύσσοις, τὸν ἐπόπτην Num. 16, 22; 27, 16 ἀνθρωπίνων ἔργων, τὸν τῶν κινδυνευόντων Dan, 3, 31 (*wulg. 3, 55); cf. Sirach 16, 18. 19 Judith 9, 11 βοηθόν, τὸν τῶν ἀπηλπισμένων σωτῆρα, τὸν παντὸς πνεύματος κτίστην καὶ ἐπίσκοπον: τὸν πληθύνοντα ἔθνη ἐπὶ γῆς καὶ ἐκ πάντων ἐκλεξάμενον τοὺς ἀγαπῶντάς σε διὰ Ἰησοῦ Χριστοῦ τοῦ ἠγαπημένου παιδός σου, δἰ οὗ ἡμᾶς ἐπαίδευσας, Ps. 118, 114; cf, Judith 9, 11 ἡγίασας, ἐτίμησας:
|30. Ignatius, To The Magnesians, 8.2 (1st cent. CE - 2nd cent. CE)
| 8.2. for the divine prophets lived after Christ Jesus. For this cause also they were persecuted, being inspired by His grace to the end that they which are disobedient might be fully persuaded that there is one God who manifested Himself through Jesus Christ His Son, who is His Word that proceeded from silence, who in all things was well-pleasing unto Him that sent Him.
|31. Josephus Flavius, Jewish Antiquities, 6.25, 7.342, 17.195 (1st cent. CE - 1st cent. CE)
| 6.25. Hereupon Samuel bade them be of good cheer, and promised them that God would assist them; and taking a sucking lamb, he sacrificed it for the multitude, and besought God to hold his protecting hand over them when they should fight with the Philistines, and not to overlook them, nor suffer them to come under a second misfortune. Accordingly God hearkened to his prayers, and accepting their sacrifice with a gracious intention, and such as was disposed to assist them, he granted them victory and power over their enemies. 6.25. Now when Saul heard that David had been seen with a multitude about him, he fell into no small disturbance and trouble; but as he knew that David was a bold and courageous man, he suspected that somewhat extraordinary would appear from him, and that openly also, which would make him weep and put him into distress; 7.342. He also gave orders, that when the temple should be once built, they should put the ark therein, with the holy vessels; and he assured them that they ought to have had a temple long ago, if their fathers had not been negligent of God’s commands, who had given it in charge, that when they had got the possession of this land, they should build him a temple. Thus did David discourse to the governors, and to his son. 17.195. After which Ptolemy, who had the king’s seal intrusted to him, read the king’s testament, which was to be of force no otherwise than as it should stand when Caesar had inspected it; so there was presently an acclamation made to Archelaus, as king; and the soldiers came by bands, and their commanders with them, and promised the same good-will to him, and readiness to serve him, which they had exhibited to Herod; and they prayed God to be assistant to him.
|32. Josephus Flavius, Jewish War, 6.300 (1st cent. CE - 1st cent. CE)
|33. Mishnah, Yoma, 5.1 (1st cent. CE - 3rd cent. CE)
| 5.1. They brought out to him the ladle and the pan and he took two hands full [of incense] and put it into the ladle, a large [high priest] according to his size, a small one according to his size and thus was its measure. He took the pan in his right hand and the ladle in his left hand. He walked through the Hechal until he came to the place between the two curtains which separated the Holy from the Holy of Holies; between them was [a space of] one cubit. Rabbi Yose says: there was but one curtain, as it is said: “And the curtain shall serve you as a partition between the Holy and the Holy of Holies” (Exodus 26:33). The outer curtain was looped on the south side and the inner curtain on the north side. He walked along between them until he reached the north side. When he reached the north side he turned round to the south and went on along the curtain, to his left, until he reached the Ark. When he reached the Ark he put the pan of burning coals between the two poles. He heaped up the incense upon the coals and the whole house became full with smoke. He came out by the way he entered and in the outer house he uttered a short prayer. He did not make the prayer long so as not to frighten Israel."
|34. New Testament, 1 John, 1.5 (1st cent. CE - 1st cent. CE)
| 1.5. This is the message which we have heard from him and announce to you, that God is light, and in him is no darkness at all.
|35. New Testament, 1 Timothy, 3.16 (1st cent. CE - 1st cent. CE)
| 3.16. Without controversy, the mystery of godliness is great: God was revealed in the flesh, Justified in the spirit, Seen by angels, Preached among the nations, Believed on in the world, And received up in glory.
|36. New Testament, 2 Corinthians, 2.15, 4.6, 12.2-12.3, 12.8 (1st cent. CE - 1st cent. CE)
|37. New Testament, Acts, 1.2, 1.11, 10.13 (1st cent. CE - 2nd cent. CE)
| 1.2. until the day in which he was received up, after he had given commandment through the Holy Spirit to the apostles whom he had chosen. 1.11. who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky. 10.13. A voice came to him, "Rise, Peter, kill and eat!
|38. New Testament, Apocalypse, 4.1, 4.8, 5.8, 18.4, 22.5 (1st cent. CE - 1st cent. CE)
| 4.1. After these things I looked and saw a door opened in heaven, and the first voice that I heard, like a trumpet speaking with me, was one saying, "Come up here, and I will show you the things which must happen after this. 4.8. The four living creatures, having each one of them six wings, are full of eyes around about and within. They have no rest day and night, saying, "Holy, holy, holy, holy, holy, holy, holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come! 5.8. Now when he had taken the book, the four living creatures and the twenty-four elders fell down before the Lamb, each one having a harp, and golden bowls full of incense, which are the prayers of the saints. 18.4. I heard another voice from heaven, saying, "Come forth, my people, out of her, that you have no participation in her sins, and that you don't receive of her plagues 22.5. There will be no night, and they need no lamp light; for the Lord God will illuminate them. They will reign forever and ever.
|39. New Testament, Jude, 9 (1st cent. CE - 1st cent. CE)
|40. New Testament, John, 1.4-1.9, 8.12, 9.5, 12.23 (1st cent. CE - 1st cent. CE)
| 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 8.12. Again, therefore, Jesus spoke to them, saying, "I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life. 9.5. While I am in the world, I am the light of the world. 12.23. Jesus answered them, "The time has come for the Son of Man to be glorified.
|41. New Testament, Luke, 1.15, 1.50, 2.32, 7.20, 18.13, 19.29, 24.6 (1st cent. CE - 1st cent. CE)
| 1.15. For he will be great in the sight of the Lord, and he will drink no wine nor strong drink. He will be filled with the Holy Spirit, even from his mother's womb. 1.50. His mercy is for generations of generations on those who fear him. 2.32. A light for revelation to the Gentiles, And the glory of your people Israel. 7.20. When the men had come to him, they said, "John the Baptizer has sent us to you, saying, 'Are you he who comes, or should we look for another?' 18.13. But the tax collector, standing far away, wouldn't even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!' 19.29. It happened, when he drew near to Bethsphage and Bethany, at the mountain that is called Olivet, he sent two of his disciples 24.6. He isn't here, but is risen. Remember what he told you when he was still in Galilee
|42. New Testament, Mark, 1.11, 9.7, 12.6 (1st cent. CE - 1st cent. CE)
| 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased. 9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him. 12.6. Therefore still having one, his beloved son, he sent him last to them, saying, 'They will respect my son.'
|43. New Testament, Matthew, 10.5, 24.29, 25.45, 26.53, 27.1 (1st cent. CE - 1st cent. CE)
| 10.5. Jesus sent these twelve out, and charged them, saying, "Don't go among the Gentiles, and don't enter into any city of the Samaritans. 24.29. But immediately after the oppression of those days, the sun will be darkened, the moon will not give its light, the stars will fall from the sky, and the powers of the heavens will be shaken; 25.45. Then he will answer them, saying, 'Most assuredly I tell you, inasmuch as you didn't do it to one of the least of these, you didn't do it to me.' 26.53. Or do you think that I couldn't ask my Father, and he would even now send me more than twelve legions of angels? 27.1. Now when morning had come, all the chief priests and the elders of the people took counsel against Jesus to put him to death:
|44. Plutarch, Alexander The Great, 33 (1st cent. CE - 2nd cent. CE)
|45. Tosefta, Berachot, 1.9 (1st cent. CE - 2nd cent. CE)
| 1.9. These are the Berachot (blessings) which do not seal off with [the phrase] Baruch [Ata Hashem] (Blessed are You Hashem): One that blesses on the fruit, and on the mitzvot, Birkat Hazimun, and the last Beracha in Birkat Hamazon. Rebbi Yossi Hagelili used to seal off the last Beracha in Birkat Hamazon and [therefore] make it long."
|46. Tosefta, Sotah, 13.3 (1st cent. CE - 2nd cent. CE)
|47. Anon., Testament of Adam, 1.4 (2nd cent. CE - 5th cent. CE)
|48. Hippolytus, Refutation of All Heresies, 5.21 (2nd cent. CE - 3rd cent. CE)
| 5.21. This (heresiarch) makes the following statement. There are three unbegotten principles of the universe, two male (and) one female. of the male (principles), however, a certain one, is denominated good, and it alone is called after this manner, and possesses a power of prescience concerning the universe. But the other is father of all begotten things, devoid of prescience, and invisible. And the female (principle) is devoid of prescience, passionate, two-minded, two-bodied, in every respect answering (the description of) the girl in the legend of Herodotus, as far as the groin a virgin, and (in) the parts below (resembling) a snake, as Justinus says. But this girl is styled Edem and Israel. And these principles of the universe are, he says, roots and fountains from which existing things have been produced, but that there was not anything else. The Father, then, who is devoid of prescience, beholding that half-woman Edem, passed into a concupiscent desire for her. But this Father, he says, is called Elohim. Not less did Edem also long for Elohim, and the mutual passion brought them together into the one nuptial couch of love. And from such an intercourse the Father generates out of Edem unto himself twelve angels. And the names of the angels begotten by the Father are these: Michael, Amen, Baruch, Gabriel, Esaddaeus.... And of the maternal angels which Edem brought forth, the names in like manner have been subjoined, and they are as follows: Babel, Achamoth, Naas, Bel, Belias, Satan, Saël, Adonaeus, Leviathan, Pharao, Carcamenos, (and) Lathen. of these twenty-four angels the paternal ones are associated with the Father, and do all things according to His will; and the maternal (angels are associated with) Edem the Mother. And the multitude of all these angels together is Paradise, he says, concerning which Moses speaks: God planted a garden in Eden towards the east, that is, towards the face of Edem, that Edem might behold the garden - that is, the angels- continually. Allegorically the angels are styled trees of this garden, and the tree of life is the third of the paternal angels- Baruch. And the tree of the knowledge of good and evil is the third of the maternal angels- Naas. For so, says (Justinus), one ought to interpret the words of Moses, observing, Moses said these things disguisedly, from the fact that all do not attain the truth. And, he says, Paradise being formed from the conjugal joy of Elohim and Edem, the angels of Elohim receiving from the most beauteous earth, that is, not from the portion of Edem resembling a monster, but from the parts above the groin of human shape, and gentle - in aspect - make man out of the earth. But out of the parts resembling a monster are produced wild beasts, and the rest of the animal creation. They made man, therefore, as a symbol of the unity and love (subsisting) between them; and they depute their own powers unto him, Edem the soul, but Elohim the spirit. And the man Adam is produced as some actual seal and memento of love, and as an everlasting emblem of the marriage of Edem and Elohim. And in like manner also Eve was produced, he says, as Moses has described, an image and emblem (as well as) a seal, to be preserved for ever, of Edem. And in like manner also a soul was deposited in Eve, - an image - from Edem, but a spirit from Elohim. And there were given to them commandments, Be fruitful, and multiply, and replenish the earth, that is, Edem; for so he wishes that it had been written. For the entire of the power belonging unto herself, Edem conferred upon Elohim as a sort of nuptial dowry. Whence, he says, from imitation of that primary marriage up to this day, women bring a dowry to their husbands, complying with a certain divine and paternal law that came into existence on the part of Edem towards Elohim. And when all things were created as has been described by Moses- both heaven and earth, and the things therein - the twelve angels of the Mother were divided into four principles, and each fourth part of them is called a river - Phison, and Gehon, and Tigris, and Euphrates, as, he says, Moses states. These twelve angels, being mutually connected, go about into four parts, and manage the world, holding from Edem a sort of viceregal authority over the world. But they do not always continue in the same places, but move around as if in a circular dance, changing place after place, and at set times and intervals retiring to the localities subject to themselves. And when Phison holds sway over places, famine, distress, and affliction prevail in that part of the earth, for the battalion of these angels is niggardly. In like manner also there belong to each part of the four, according to the power and nature of each, evil times and hosts of diseases. And continually, according to the dominion of each fourth part, this stream of evil, just (like a current) of rivers, careers, according to the will of Edem, uninterruptedly around the world. And from some cause of this description has arisen the necessity of evil. When Elohim had prepared and created the world as a result from joint pleasure, He wished to ascend up to the elevated parts of heaven, and to see that not anything of what pertained to the creation laboured under deficiency. And He took His Own angels with Him, for His nature was to mount aloft, leaving Edem below: for inasmuch as she was earth, she was not disposed to follow upward her spouse. Elohim, then, coming to the highest part of heaven above, and beholding a light superior to that which He Himself had created, exclaimed, Open me the gates, that entering in I may acknowledge the Lord; for I considered Myself to be Lord. A voice was returned to Him from the light, saying, This is the gate of the Lord: through this the righteous enter in. And immediately the gate was opened, and the Father, without the angels, entered, (advancing) towards the Good One, and beheld what eye has not seen, and ear has not heard, and what has not entered into the heart of man to (conceive). Then the Good One says to him, Sit on my right hand. And the Father says to the Good One, Permit me, Lord, to overturn the world which I have made, for my spirit is bound to men. And I wish to receive it back (from them. Then the Good One replies to him, No evil can you do while you are with me, for both you and Edem made the world as a result of conjugal joy. Permit Edem, then, to hold possession of the world as long as she wishes; but do you remain with me. Then Edem, knowing that she had been deserted by Elohim, was seized with grief, and placed beside herself her own angels. And she adorned herself after a comely fashion, if by any means Elohim, passing into concupiscent desire, might descend (from heaven) to her. When, however, Elohim, overpowered by the Good One, no longer descended to Edem, Edem commanded Babel, which is Venus, to cause adulteries and dissolutions of marriages among men. (And she adopted this expedient) in order that, as she had been divorced from Elohim, so also the spirit of Elohim, which is in men, being wrong with sorrow, might be punished by such separations, and might undergo precisely the sufferings which (were being endured by) the deserted Edem. And Edem gives great power to her third angel, Naas, that by every species of punishment she might chasten the spirit of Elohim which is in men, in order that Elohim, through the spirit, might be punished for having deserted his spouse, in violation of the agreements entered into between them. Elohim the father, seeing these things, sends forth Baruch, the third angel among his own, to succour the spirit that is in all men. Baruch then coming, stood in the midst of the angels of Edem, that is, in the midst of paradise - for paradise is the angels, in the midst of whom he stood - and issued to the man the following injunction: of every tree that is in paradise you may freely eat, but you may not eat of the tree of the knowledge of good and evil, which is Naas. Now the meaning is, that he should obey the rest of the eleven angels of Edem, for the eleven possess passions, but are not guilty of transgression. Naas, however, has committed sin, for he went in unto Eve, deceiving her, and debauched her; and (such an act as) this is a violation of law. He, however, likewise went in unto Adam, and had unnatural intercourse with him; and this is itself also a piece of turpitude, whence have arisen adultery and sodomy. Henceforward vice and virtue were prevalent among men, arising from a single source - that of the Father. For the Father having ascended to the Good One, points out from time to time the way to those desirous of ascending (to him likewise). After having, however, departed from Edem, he caused an originating principle of evil for the spirit of the Father that is in men. Baruch therefore was dispatched to Moses, and through him spoke to the children of Israel, that they might be converted unto the Good One. But the third angel (Naas), by the soul which came from Edem upon Moses, as also upon all men, obscured the precepts of Baruch, and caused his own peculiar injunctions to be hearkened unto. For this reason the soul is arrayed against the spirit, and the spirit against the soul. For the soul is Edem, but the spirit Elohim, and each of these exists in all men, both females and males. Again, after these (occurrences), Baruch was sent to the Prophets, that through the Prophets the spirit that dwells in men might hear (words of warning), and might avoid Edem and the wicked fiction, just as the Father had fled from Elohim. In like manner also - by the prophets - Naas, by a similar device, through the soul that dwells in man, along with the spirit of the Father, enticed away the prophets, and all (of them) were allured after him, and did not follow the words of Baruch, which Elohim enjoined. Ultimately Elohim selected Hercules, an uncircumcised prophet, and sent him to quell the twelve angels of Edem, and release the Father from the twelve angels, those wicked ones of the creation. These are the twelve conflicts of Hercules which Hercules underwent, in order, from first to last, viz., Lion, and Hydra, and Boar, and the others successively. For they say that these are the names (of them) among the Gentiles, and they have been derived with altered denominations from the energy of the maternal angels. When he seemed to have vanquished his antagonists, Omphale - now she is Babel or Venus - clings to him and entices away Hercules, and divests him of his power, viz., the commands of Baruch which Elohim issued. And in place (of this power, Babel) envelopes him in her own peculiar robe, that is, in the power of Edem, who is the power below; and in this way the prophecy of Hercules remained unfulfilled, and his works. Finally, however, in the days of Herod the king, Baruch is dispatched, being sent down once more by Elohim; and coming to Nazareth, he found Jesus, son of Joseph and Mary, a child of twelve years, feeding sheep. And he announces to him all things from the beginning, whatsoever had been done by Edem and Elohim, and whatsoever would be likely to take place hereafter, and spoke the following words: All the prophets anterior to you have been enticed. Put forth an effort, therefore, Jesus, Son of man, not to be allured, but preach this word unto men, and carry back tidings to them of things pertaining to the Father, and things pertaining to the Good One, and ascend to the Good One, and sit there with Elohim, Father of us all. And Jesus was obedient unto the angel, saying that, I shall do all things, Lord, and proceeded to preach. Naas therefore wished to entice this one also. (Jesus, however, was not disposed to listen to his overtures ), for he remained faithful to Baruch. Therefore Naas, being inflamed with anger because he was not able to seduce him, caused him to be crucified. He, however, leaving the body of Edem on the (accursed) tree, ascended to the Good One; saying, however, to Edem, Woman, you retain your son, that is, the natural and the earthly man. But (Jesus) himself commending his spirit into the hands of the Father, ascended to the Good One. Now the Good One is Priapus, (and) he it is who antecedently caused the production of everything that exists. On this account he is styled Priapus, because he previously fashioned all things (according to his own design). For this reason, he says, in every temple is placed his statue, which is revered by every creature; and (there are images of him) in the highways, carrying over his head ripened fruits, that is, the produce of the creation, of which he is the cause, having in the first instance formed, (according to His own design), the creation, when as yet it had no existence. When, therefore, he says, you hear men asserting that the swan went in unto Leda, and begot a child from her, (learn that) the swan is Elohim, and Leda Edem. And when people allege that an eagle went in unto Ganymede, (know that) the eagle is Naas, and Ganymede Adam. And when they assert that gold (in a shower) went in unto Danae and begot a child from her, (recollect that) the gold is Elohim, and Danae is Edem. And similarly, in the same manner adducing all accounts of this description, which correspond with (the nature of) legends, they pursue the work of instruction. When, therefore, the prophet says, Hearken, O heaven, and give ear, O earth; the Lord has spoken, he means by heaven, (Justinus) says, the spirit which is in man from Elohim; and by earth, the soul which is in man along with the spirit; and by Lord, Baruch; and by Israel, Edem, for Israel as well as Edem is called the spouse of Elohim. Israel, he says, did not know me (Elohim); for had he known me, that I am with the Good One, he would not have punished through paternal ignorance the spirit which is in men.
|49. Justin, Dialogue With Trypho, 80.4 (2nd cent. CE - 2nd cent. CE)
|50. Tertullian, On Prayer, 3 (2nd cent. CE - 3rd cent. CE)
| 3. The name of God the Father had been published to none. Even Moses, who had interrogated Him on that very point, had heard a different name. Exodus 3:13-16 To us it has been revealed in the Son, for the Son is now the Father's new name. I have come, says He, in the Father's name; John 5:43 and again, Father, glorify Your name; John 12:28 and more openly, I have manifested Your name to men. John 17:6 That name, therefore, we pray may be hallowed. Not that it is becoming for men to wish God well, as if there were any other by whom He may be wished well, or as if He would suffer unless we do so wish. Plainly, it is universally becoming for God to be blessed in every place and time, on account of the memory of His benefits ever due from every man. But this petition also serves the turn of a blessing. Otherwise, when is the name of God not holy, and hallowed through Himself, seeing that of Himself He sanctifies all others - He to whom that surrounding circle of angels cease not to say, Holy, holy, holy? In like wise, therefore, we too, candidates for angelhood, if we succeed in deserving it, begin even here on earth to learn by heart that strain hereafter to be raised unto God, and the function of future glory. So far, for the glory of God. On the other hand, for our own petition, when we say, Hallowed be Your name, we pray this; that it may be hallowed in us who are in Him, as well in all others for whom the grace of God is still waiting; Isaiah 30:18 that we may obey this precept, too, in praying for all, 1 Timothy 2:1 even for our personal enemies. Matthew 5:44 And therefore with suspended utterance, not saying, Hallowed be it in us, we say - in all.
|51. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)
| 5b. אינו מהם אמרו ליה רבנן לרבא מר לא בהסתר פנים איתיה ולא בוהיה לאכול איתיה אמר להו מי ידעיתו כמה משדרנא בצנעא בי שבור מלכא אפי' הכי יהבו ביה רבנן עינייהו אדהכי שדור דבי שבור מלכא וגרבוהו אמר היינו דתניא אמר רבן שמעון בן גמליאל כל מקום שנתנו חכמים עיניהם או מיתה או עוני,(דברים לא, יח) ואנכי הסתר אסתיר פני ביום ההוא אמר רבא אמר הקב"ה אף על פי שהסתרתי פני מהם בחלום אדבר בו רב יוסף אמר ידו נטויה עלינו שנאמר (ישעיהו נא, טז) ובצל ידי כסיתיך,ר' יהושע בן חנניה הוה קאי בי קיסר אחוי ליה ההוא אפיקורוסא עמא דאהדרינהו מריה לאפיה מיניה אחוי ליה ידו נטויה עלינו אמר ליה קיסר לר' יהושע מאי אחוי לך עמא דאהדרינהו מריה לאפיה מיניה ואנא מחוינא ליה ידו נטויה עלינו,אמרו ליה לההוא מינא מאי אחויית ליה עמא דאהדרינהו מריה מיניה ומאי אחוי לך לא ידענא אמרו גברא דלא ידע מאי מחוו ליה במחוג יחוי קמי מלכא אפקוהו וקטלוהו,כי קא ניחא נפשיה דרבי יהושע בן חנניה אמרו ליה רבנן מאי תיהוי עלן מאפיקורוסין אמר להם (ירמיהו מט, ז) אבדה עצה מבנים נסרחה חכמתם כיון שאבדה עצה מבנים נסרחה חכמתן של אומות העולם,ואי בעית אימא מהכא (בראשית לג, יב) ויאמר נסעה ונלכה ואלכה לנגדך,רבי אילא הוה סליק בדרגא דבי רבה בר שילא שמעיה לינוקא דהוה קא קרי (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח ומגיד לאדם מה שיחו אמר עבד שרבו מגיד לו מה שיחו תקנה יש לו מאי מה שיחו אמר רב אפילו שיחה יתירה שבין איש לאשתו מגידים לו לאדם בשעת מיתה,איני והא רב כהנא הוה גני תותי פורייה דרב ושמעיה דסח וצחק ועשה צרכיו אמר דמי פומיה דרב כמאן דלא טעים ליה תבשילא אמר ליה כהנא פוק לאו אורח ארעא,לא קשיא כאן דצריך לרצויה הא דלא צריך לרצויה,(ירמיהו יג, יז) ואם לא תשמעוה במסתרים תבכה נפשי מפני גוה אמר רב שמואל בר איניא משמיה דרב מקום יש לו להקב"ה ומסתרים שמו מאי מפני גוה אמר רב שמואל בר יצחק מפני גאוותן של ישראל שניטלה מהם ונתנה לעובדי כוכבים ר' שמואל בר נחמני אמר מפני גאוותה של מלכות שמים,ומי איכא בכיה קמיה הקב"ה והאמר רב פפא אין עציבות לפני הקב"ה שנאמר (דברי הימים א טז, כז) הוד והדר לפניו עוז וחדוה במקומו לא קשיא הא בבתי גואי הא בבתי בראי,ובבתי בראי לא והא כתיב (ישעיהו כב, יב) ויקרא אדני ה' צבאות ביום ההוא לבכי ולמספד ולקרחה ולחגור שק שאני חרבן בית המקדש דאפילו מלאכי שלום בכו שנאמר (ישעיהו לג, ז) הן אראלם צעקו חוצה מלאכי שלום מר יבכיון:,(ירמיהו יג, יז) ודמע תדמע ותרד עיני דמעה כי נשבה עדר ה' אמר ר' אלעזר שלש דמעות הללו למה אחת על מקדש ראשון ואחת על מקדש שני ואחת על ישראל שגלו ממקומן ואיכא דאמרי אחת על ביטול תורה,בשלמא למאן דאמר על ישראל שגלו היינו דכתיב כי נשבה עדר ה' אלא למאן דאמר על ביטול תורה מאי כי נשבה עדר ה' כיון שגלו ישראל ממקומן אין לך ביטול תורה גדול מזה,תנו רבנן שלשה הקב"ה בוכה עליהן בכל יום על שאפשר לעסוק בתורה ואינו עוסק ועל שאי אפשר לעסוק בתורה ועוסק ועל פרנס המתגאה על הצבור,רבי הוה נקיט ספר קינות וקא קרי בגויה כי מטא להאי פסוקא (איכה ב, א) השליך משמים ארץ נפל מן ידיה אמר מאיגרא רם לבירא עמיקתא,רבי ורבי חייא הוו שקלי ואזלי באורחא כי מטו לההוא מתא אמרי איכא צורבא מרבנן הכא נזיל וניקביל אפיה אמרי איכא צורבא מרבנן הכא ומאור עינים הוא אמר ליה ר' חייא לרבי תיב את לא תזלזל בנשיאותך איזיל אנא ואקביל אפיה,תקפיה ואזל בהדיה כי הוו מיפטרי מיניה אמר להו אתם הקבלתם פנים הנראים ואינן רואין תזכו להקביל פנים הרואים ואינן נראין אמר ליה איכו השתא מנעתן מהאי בירכתא,אמרו ליה ממאן שמיעא לך מפרקיה דרבי יעקב שמיע לי דרבי יעקב איש כפר חיטייא הוה מקביל אפיה דרביה כל יומא כי קש א"ל לא נצטער מר דלא יכיל מר,אמר ליה מי זוטר מאי דכתיב בהו ברבנן (תהלים מט, י) ויחי עוד לנצח לא יראה השחת כי יראה חכמים ימותו ומה הרואה חכמים במיתתן יחיה בחייהן על אחת כמה וכמה,רב אידי אבוה דרבי יעקב בר אידי הוה רגיל דהוה אזיל תלתא ירחי באורחא וחד יומא בבי רב והוו קרו ליה רבנן בר בי רב דחד יומא חלש דעתיה קרי אנפשיה (איוב יב, ד) שחוק לרעהו אהיה וגו' א"ל ר' יוחנן במטותא מינך לא תעניש להו רבנן,נפק ר' יוחנן לבי מדרשא ודרש (ישעיהו נח, ב) ואותי יום יום ידרשון ודעת דרכי יחפצון וכי ביום דורשין אותו ובלילה אין דורשין אותו אלא לומר לך כל העוסק בתורה אפי' יום אחד בשנה מעלה עליו הכתוב כאילו עסק כל השנה כולה,וכן במדת פורענות דכתיב (במדבר יד, לד) במספר הימים אשר תרתם את הארץ וכי ארבעים שנה חטאו והלא ארבעים יום חטאו אלא לומר לך כל העובר עבירה אפי' יום אחד בשנה מעלה עליו הכתוב כאילו עבר כל השנה כולה:,אי זהו קטן כל שאינו יכול לרכוב על כתפו של אביו: מתקיף לה רבי זירא
| 5b. bis not fromamong bthem. The Sages said to Rava: Master, you are not subject toHis bhidingof the bface,as your prayers are heard, band you are not subject to: “And they shall be devoured,”as the authorities take nothing from you. bHe said to them: Do you know how manygifts bI send in private to the house of King Shapur?Although it might seem that the monarchy does not take anything from me, in actuality I am forced to give many bribes. bEven so, the Sages looked uponRava with suspicion. bIn the meantime,messengers bfrom the house of King Shapur sentfor him band imprisoned himto extort more money from him. Rava bsaid: This is as it is taughtin a ibaraitathat bRabban Shimon ben Gamliel said: Wherever the Sages looked uponsomeone, it resulted in beither death or poverty. /b,With regard to the verse: b“And I will hide my face in that day”(Deuteronomy 31:18), bRava saidthat bthe Holy One, Blessed be He, said: Even though I hid my face from themand My Divine Presence is not revealed, nevertheless: b“I speak with him in a dream”(Numbers 12:6). bRav Yosef said: His hand is outstretched,guarding bover us, as it is stated: “And I have covered you in the shadow of my hand”(Isaiah 51:16).,The Gemara relates: bRabbi Yehoshua ben Ḥaya was standing inthe bhouse of the Caesar. A certain heretic,who was also present, bgestured to him,indicating that his was bthe nation whose Master,God, bturned His faceaway bfrom it.Rabbi Yehoshua bgestured to himthat bHis hand is outstretched over usin protection. bThe Caesar said to Rabbi Yehoshua: What did he gesture to you,and how did you respond? He replied: He indicated that mine is bthe nation whose Master turned His face from it, and I gestured to himthat bHis hand is outstretched over us. /b,The members of the Caesar’s household bsaid to that heretic: What did you gesture to him?He said to them: I gestured that his is bthe nation whose Master has turnedHis face bfrom it.They asked: bAnd what did he gesture to you?He said to them: bI don’t know;I did not understand. bThey said:How can ba man who does not know whatothers bgesture to himdare to bgesture in the presence of the king? They took him out and killed him. /b,The Gemara relates: bWhen Rabbi Yehoshua ben Ḥaya was dying, the Sages said to him: What will become of us, fromthe threat of bthe heretics,when there is no scholar like you who can refute them? bHe said to themthat the verse states: “Is wisdom no more in Teiman? bHas counsel perished from the prudent? Has their wisdom vanished?”(Jeremiah 49:7). He explained: bSince counsel has perished from the prudent,from the Jewish people, the bwisdom of the nations of the world has vanishedas well, and there will be no superior scholars among them., bAnd if you wish, sayinstead that the same idea can be derived bfrom here: “And he said: Let us take our journey, and let us go, and I will go corresponding to you”(Genesis 33:12). Just as the Jewish people rise and fall, so too, the nations of the world simultaneously rise and fall, and they will never have an advantage.,The Gemara relates that bRabbi Ila was ascending the stairs in the house of Rabba bar Sheila,a children’s teacher. bHe heard a child who was readinga verse out loud: b“For, lo, He Who forms the mountains, and creates the wind, and declares to man what is his speech”(Amos 4:13). Rabbi Ila bsaid:With regard to ba servant whose master declares to him what is hisproper bspeech, is there a remedy for him?The Gemara asks. bWhatis the meaning of the phrase: b“What is his speech”? Rav said: Even frivolous speech that is between a man and his wifebefore engaging in relations bis declared to a person at the time of death,and he will have to account for it.,The Gemara asks: bIs that so?Is it prohibited for a man to speak in this manner with his wife? bWasn’t Rav Kahana lying beneath Rav’s bed, and he heardRav bchatting and laughingwith his wife, band performing his needs,i.e., having relations with her. Rav Kahana bsaidout loud: bThe mouth of Rav is likeone who bhas never eaten a cooked dish,i.e., his behavior is lustful. Rav bsaid to him: Kahana, leave, asthis is bnot proper conduct.This shows that Rav himself engaged in frivolous talk before relations.,The Gemara answers: This is bnot difficult. Here,where this type of speech is permitted, it is referring to a situation bwhere he must appeasehis wife before relations, and therefore this speech is appropriate. However, bthisstatement, that it is prohibited, is referring to a situation bwhere he doesn’t need to appease her.In these circumstances, it is prohibited to engage in excessively lighthearted chatter with one’s wife.,The verse states: b“But if you will not hear it, my soul shall weep in secret [ ibemistarim /i] for your pride”(Jeremiah 13:17). bRav Shmuel bar Inya said in the name of Rav: The Holy One, Blessed be He, has a placewhere He cries, band its name is Mistarim. Whatis the meaning of b“for your pride”? Rav Shmuel bar Yitzḥak said:God cries bdue to the pride of the Jewish people, which was taken from them and given tothe gentile bnations. Rav Shmuel bar Naḥmani said:He cries bdue to the pride of the kingdom of Heaven,which was removed from the world.,The Gemara asks: bBut is there crying before the Holy One, Blessed be He? Didn’t Rav Pappa say: There is no sadness before the Holy One, Blessed be He, as it is stated: “Honor and majesty are before Him; strength and gladness are in His place”(I Chronicles 16:27)? The Gemara responds: This is bnot difficult. Thisstatement, that God cries, is referring to bthe innermost chambers,where He can cry in secret, whereas bthisstatement, that He does not cry, is referring to bthe outer chambers. /b,The Gemara asks: bAnd doesn’tGod cry bin the outer chambers? Isn’t it written: “And on that day the Lord, the God of hosts, called to weeping, and to mourning, and to baldness, and to girding with sackcloth”(Isaiah 22:12)? The Gemara responds: bThe destruction of the Temple is different, as even the angels of peace cried, as it is stated: “Behold, their valiant ones cry without; the angels of peace weep bitterly”(Isaiah 33:7).,The verse continues: b“And my eye shall weep sore, and run down with tears, because the Lord’s flock is carried away captive”(Jeremiah 13:17). bRabbi Elazar said: Why these threereferences to btearsin the verse? bOneis bfor the First Temple; oneis bfor the Second Temple; and oneis bfor the Jewish people who were exiled from their place. And there arethose bwho say:The last boneis bforthe unavoidable bderelictionof the study of bTorahin the wake of the exile.,The Gemara asks: bGranted, according to the one who saidthat the last tear is bfor the Jewish people who were exiled, this is as it is written: “Because the Lord’s flock is carried away captive.” However, according to the one who saidthat this tear is bfor the derelictionof the study of bTorah, whatis the meaning of: b“Because the Lord’s flock is carried away captive”?The Gemara answers: bSince the Jewish people were exiled from their place, there is no greaterinvoluntary bderelictionof the study of bTorah thanthat which was caused by bthis. /b, bThe Sages taughtthat there are bthreetypes of people bfor whom the Holy One, Blessed be He, cries every day: Forone bwho is able to engage in Torahstudy band does not engagein it; band forone bwho is unable to engage in Torahstudy and nevertheless he endeavors and bengagesin it; band for a leader who lords over the community. /b,The Gemara relates: bRabbiYehuda HaNasi bwas holdingthe bbook of Lamentations and was reading from it. When he reached the verse: “He has cast down from heaven to earththe beauty of Israel” (Lamentations 2:1), in his distress the book bfell from his hand. He said: From a high roof to a deep pit,i.e., it is terrible to tumble from the sky to the ground.,§ The Gemara relates: bRabbiYehuda HaNasi band Rabbi Ḥiyya were walking along the road. When they arrived at a certain city, they said: Is there a Torah scholar here whom wecan bgo and greet?The people of the city bsaid: There is a Torah scholar here but he is blind. Rabbi Ḥiyya said to RabbiYehuda HaNasi: bYou sithere; bdo not demean yourdignified status as iNasi /ito visit someone beneath your stature. bI will go and greet him. /b,Rabbi Yehuda HaNasi bgrabbed him and went with himanyway, and together they greeted the blind scholar. bWhen they were leaving him, he said to them: You greetedone who is bseen and does not see; may you be worthy to greetthe One Who bsees and is not seen.Rabbi Yehuda HaNasi bsaid toRabbi Ḥiyya: bNow, ifI had listened to you and not gone to greet him, byou would have prevented me from receiving this blessing. /b, bThey said tothe blind scholar: bFrom whom did you hearthat we are worthy of this blessing? He said to them: bI heardit bfrom the instruction of Rabbi Ya’akov, as Rabbi Ya’akov of the village of Ḥitiyya would greet his teacher every day. WhenRabbi Ya’akov bgrew elderly,his teacher bsaid to him: Do not despair, my Master, that my Master is unableto make the effort to greet me. It is better that you should not visit me.,Rabbi Ya’akov bsaid to him: Is ita bminormatter, bthat which is written about the Sages: “That he should still live always, that he should not see the pit. For he sees that wise men die”(Psalms 49:10–11)? In this regard an ia fortiorireference applies: bJust as one who sees Sages in their death will live, all the more soone who sees them bin their lifetime.From here the blind scholar learned the importance of greeting Torah scholars, which is why he blessed the Sages who came to greet him.,The Gemara relates: bRav Idi, father of Rabbi Ya’akov bar Idi, would regularly travel three months on the roadto reach the study hall bandas he would immediately travel back again to arrive home for the festival of iSukkot /i, he spent only bone day in the school of Rav. And the Sages woulddisparagingly bcall him: A studentof Torah bfor one day. He was offendedand breadthe following verse babout himself: “I am as one that is a laughingstock to his neighbor,a man who calls upon God, and He answers him” (Job 12:4). bRabbi Yoḥa said to him: Please do not punish the Sages,i.e., do not take offense and be harsh with them, as this will cause them to be punished by God., bRabbi Yoḥa leftRav Idi and went bto the study hall and taught: “Yet they seek Me daily, and delight to know My ways”(Isaiah 58:2). bBut isit possible that only bduring the day they seek Him and at night they do not seek Him?What is the meaning of daily? bRather,this verse comes bto say to youthat with regard to banyone who engages in Torahstudy beven one day a year, the verse ascribes himcredit bas though he engagedin Torah study bthe entire year. /b, bAnd the sameapplies bto the attribute of punishment, as it is written: “After the number of the days in which you spied out the land,even forty days, for every day a year, shall you bear your iniquities” (Numbers 14:34). bBut did they sinfor bforty years? Didn’t they sinfor only bforty days? Rather,this comes bto say to youthat banyone who transgresses a sin even one day a year, the verse ascribes himliability bas though he transgressed the entire year. /b,§ The mishna taught: bWho is a minorwho is exempt from the mitzva of appearance in the Temple? bAnychild bwho is unable to ride on his father’s shouldersand ascend from Jerusalem to the Temple Mount. bRabbi Zeira strongly objects to this: /b
|52. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE)
| 91b. הנה הוא זורה את גורן השעורים,רבי אבהו אמר מהכא (בראשית כב, ג) וישכם אברהם בבקר ויחבוש את וגו',ורבנן אמרי מהכא (בראשית לז, יד) לך נא ראה את שלום אחיך ואת שלום וגו',רב אמר מהכא (בראשית לב, לב) ויזרח לו השמש,אמר ר' עקיבא שאלתי את רבן גמליאל ואת רבי יהושע באיטליז של אימאום שהלכו ליקח בהמה למשתה בנו של רבן גמליאל כתיב ויזרח לו השמש וכי שמש לו לבד זרחה והלא לכל העולם זרחה,אמר ר' יצחק שמש הבאה בעבורו זרחה בעבורו דכתיב (בראשית כח, י) ויצא יעקב מבאר שבע וילך חרנה וכתיב ויפגע במקום כי מטא לחרן אמר אפשר עברתי על מקום שהתפללו אבותי ואני לא התפללתי כד יהיב דעתיה למיהדר קפצה ליה ארעא מיד ויפגע במקום,כד צלי בעי למיהדר אמר הקב"ה צדיק זה בא לבית מלוני ויפטר בלא לינה מיד בא השמש,כתיב (בראשית כח, יא) ויקח מאבני המקום וכתיב ויקח את האבן אמר רבי יצחק מלמד שנתקבצו כל אותן אבנים למקום אחד וכל אחת ואחת אומרת עלי יניח צדיק זה ראשו תנא וכולן נבלעו באחד,(בראשית כח, יב) ויחלום והנה סולם מוצב ארצה תנא כמה רחבו של סולם שמונת אלפים פרסאות דכתיב (בראשית כח, יב) והנה מלאכי אלהים עולים ויורדים בו עולים שנים ויורדים שנים וכי פגעו בהדי הדדי הוו להו ארבעה,וכתיב ביה במלאך (דניאל י, ו) וגויתו כתרשיש וגמירי דתרשיש תרי אלפי פרסי הוו,תנא עולין ומסתכלין בדיוקנו של מעלה ויורדין ומסתכלין בדיוקנו של מטה בעו לסכוניה מיד (בראשית כח, יג) והנה ה' נצב עליו אמר רבי שמעון בן לקיש אלמלא מקרא כתוב אי אפשר לאמרו כאדם שמניף על בנו,(בראשית כח, יג) הארץ אשר אתה שוכב עליה וגו' מאי רבותיה אמר רבי יצחק מלמד שקפלה הקב"ה לכל ארץ ישראל והניחה תחת יעקב אבינו שתהא נוחה ליכבש לבניו,(בראשית כח, א) ויאמר שלחני כי עלה השחר אמר לו גנב אתה או קוביוסטוס אתה שמתיירא מן השחר אמר לו מלאך אני ומיום שנבראתי לא הגיע זמני לומר שירה עד עכשיו,מסייע ליה לרב חננאל אמר רב דאמר רב חננאל אמר רב שלש כתות של מלאכי השרת אומרות שירה בכל יום אחת אומרת קדוש ואחת אומרת קדוש ואחת אומרת קדוש ה' צבאות,מיתיבי חביבין ישראל לפני הקב"ה יותר ממלאכי השרת שישראל אומרים שירה בכל שעה ומלאכי השרת אין אומרים שירה אלא פעם אחת ביום ואמרי לה פעם אחת בשבת ואמרי לה פעם אחת בחודש ואמרי לה פעם אחת בשנה ואמרי לה פעם אחת בשבוע ואמרי לה פעם אחת ביובל ואמרי לה פעם אחת בעולם,וישראל מזכירין את השם אחר שתי תיבות שנאמר (דברים ו, ד) שמע ישראל ה' וגו' ומלאכי השרת אין מזכירין את השם אלא לאחר ג' תיבות כדכתיב (ישעיהו ו, ג) קדוש קדוש קדוש ה' צבאות,ואין מה"ש אומרים שירה למעלה עד שיאמרו ישראל למטה שנאמר (איוב לח, ז) ברן יחד כוכבי בקר והדר ויריעו כל בני אלהים,אלא אחת אומרת קדוש ואחת אומרת קדוש קדוש ואחת אומרת קדוש קדוש קדוש ה' צבאות והאיכא ברוך
| 91b. “And now is there not Boaz our kinsman, whose maidens you were with? bBehold, he winnows barley tonight in the threshing floor /b…and it shall be, when he lies down, that you shall mark the place where he shall lie” (Ruth 3:2–3). This teaches that the reason Boaz did not return home from the threshing floor was that a Torah scholar should not go out alone at night., bRabbi Abbahu saidthat the source is bfrom here: “And Abraham rose early in the morning, and saddledhis donkey, and took two of his young men with him and Isaac his son; and he split the wood for the burnt offering, and rose up, and went to the place that God had told him” (Genesis 22:3). The fact that Abraham waited until morning and did not set off at night, even though others were traveling with him, indicates that a Torah scholar should not go out at night at all, and certainly not alone., bAnd the Rabbis saythat the source is bfrom here,the verse that describes when Jacob sent Joseph to his brothers: “And he said to him: bGo now, see whether it is well with you brothers and wellwith the flock; and bring me back word. So he sent him out of the valley of Hebron, and he came to Shechem” (Genesis 37:14). The verse indicates that Jacob sent Joseph at a time when he could see his brothers, i.e., during the day. This shows that a Torah scholar should not go out alone at night., bRav saidthat the source is bfrom here: “And the sun rose for himas he passed over Peniel, and he limped upon his thigh” (Genesis 32:32). This indicates that Jacob remained where he was all night and left in the morning, because a Torah scholar should not go out alone at night.,The Gemara cites an incident involving the final verse cited above. bRabbi Akiva says: I askedthe following question of bRabban Gamliel and Rabbi Yehoshua in the meat market [ ibe’itliz /i] ofthe town bEmmaus, where they went to purchase an animal for thewedding bfeast of Rabban Gamliel’s son: It is writtenin the verse: b“And the sun shone for himwhen he passed Peniel, and he limped upon his thigh” (Genesis 32:32). bBut did the sun shine only for him? Didn’t it shine for the entire world? /b, bRabbi Yitzḥak says:The verse means that bthe sun, which setearly exclusively bfor him,also bshoneearly exclusively bfor himin order to rectify the disparity created by the premature sunset. The Gemara explains when the sun set early for him: bAs it is written: “And Jacob went out from Beersheba and went toward Haran”(Genesis 28:10). bAnd it is writtenthereafter: b“And he encountered the place,and he slept there, because the sun had set” (Genesis 28:11). bWhenJacob barrived at Haran, he said:Is it bpossiblethat bI passed a place where my fathers prayed and I did not praythere? bWhen he set his mind to return, the land contracted for him. Immediatelythe verse states: b“And he encountered the place,”indicating that he arrived there miraculously., bWhen hehad finished bprayingand bhe wanted to returnto Haran, bthe Holy One, Blessed be He, said: This righteous man came to my lodging place and he will depart without remaining overnight? Immediately, the sun setbefore its proper time so that Jacob would stay overnight in that place.,The Gemara cites another exposition of Rabbi Yitzḥak to explain an apparent contradiction between two verses pertaining to this incident. bIt is written: “And he took of the stones of the place,and placed them under his head, and lay down in that place to sleep” (Genesis 28:11). bAnd it is written:“And Jacob rose up early in the morning, band he took the stonethat he had placed under his head, and set it up for a pillar, and poured oil upon the top of it” (Genesis 28:18). The first verse indicates that Jacob took several stones, whereas the latter verse indicates that he took only one stone. bRabbi Yitzḥak says:This bteaches that all those stones gathered to one place and each one said:Let bthis righteous man place his head upon me.And it was btaught: And all of them were absorbed into onelarge rock.,The Gemara expounds other verses pertaining to the same incident. The verse states: b“And he dreamed, and behold a ladder set up on the earth,and the top of it reached to heaven; and behold the angels of God ascending and descending on it” (Genesis 28:12). It was btaught: How wide was the ladder?It was beight thousand parasangs [ iparsaot /i], as it is written: “And behold the angels of God ascending and descending on it.”The word b“ascending [ iolim /i],”written in plural, indicates that there were btwoangels ascending simultaneously. Likewise, the term b“and descending [ iveyordim /i],”also in the plural, indicates that btwoangels were descending simultaneously. bAnd when they met one another they werea total of bfourin one place, so the ladder must have been wide enough to accommodate four angels., bAnd it is writtenin a verse bwith regard to an angel: “His body was like Tarshish”(Daniel 10:6). bAndit bis learnedas a tradition bthatthe city of bTarshish was two thousand parasangs.Consequently, in order to accommodate four angels, the ladder must have been eight thousands parasangs wide.,It was btaughtthat the angels were bascending and gazing at the image of [ ibidyokeno /i]Jacob babove,engraved on the Throne of Glory, band descending and gazing at his image below.The angels subsequently became jealous of Jacob, and bwanted to endangerhis life. bImmediatelyJacob received divine protection, as the verse states: b“And behold, the Lord stood over him”(Genesis 28:13). bRabbi Shimon ben Lakish says: Were it not writtenin a bverse it would be impossible to utter it,in deference to God, since it describes God as standing over Jacob to protect him from the angels blike a man who wavesa fan bover his sonto cool him down.,The Gemara explains another verse from Jacob’s dream. “And behold, the Lord stood over him and said: I am the Lord, the God of Abraham your father and the God of Isaac. bThe land upon which you lie,to you will I give it, and to your seed” (Genesis 28:13). The Gemara asks: bWhat is the greatnessof this promise, i.e., why is it expressed in this way despite the fact that in a literal sense Jacob was lying on a very small amount of land? bRabbi Yitzḥak says:This bteaches that the Holy One, Blessed be He, foldedup bthe entirety of Eretz Yisrael and placed it under Jacob, our patriarch, so that it would be easy for his children to conquer. /b,The Gemara returns to the verses that describe Jacob wrestling with the angel. b“And he said: Let me go, for the dawn has risen.And he said: I will not let you go until you bless me” (Genesis 32:27). Jacob bsaid tothe angel: bAre you a thief, or are you a gambler [ ikuveyustus /i], who is afraid of dawn?The angel bsaid to him: I am an angel, and from the day I was created my time to recite a songbefore God bhas not arrived, until now.Now I must ascend so that I can sing songs of praise to God.,The Gemara comments: This bsupportsthe opinion bof Rav Ḥaelwhen he related what bRav said. As Rav Ḥael saidthat bRav said: Three groups of ministering angels recite a song every dayfrom the verse “Holy, holy, holy is the Lord”; bone says: “Holy,” andanother bone says: “Holy,” andanother bone says: “Holy is the Lord of hosts;the whole earth is full of His glory” (Isaiah 6:3).,The Gemara braises an objectionfrom the following ibaraita /i: bThe Jewish people are more dear to the Holy One, Blessed be He, than the ministering angels, as the Jewish peoplemay brecite a songof praise to God bat any time, but ministering angels recite a songof praise bonly one time per day. And some saythat the ministering angels recite a song of praise bone time per week. And some saythat they recite a song of praise bone time per month. And some saythat they recite a song of praise bone time per year. And some saythat they recite a song of praise bone time inevery bseven years. And some saythat they recite a song of praise bone time per Jubilee. And some saythat they recite a song of praise bone time inthe entire history of bthe world. /b, bAndfurthermore, bthe Jewish people mention the nameof God bafter two words, as it is stated: “Hear, Israel: The Lordour God, the Lord is one” (Deuteronomy 6:4). bBut the ministering angels mention the nameof God bonly after three words, as it is written:“And one called unto another, and said: b“Holy, holy, holy is the Lord of hosts;the whole earth is full of His glory” (Isaiah 6:3)., bAnd the ministering angels do not recitetheir bsong above until the Jewish people recitetheir song bbelow,on earth, bas it is stated: “When the morning stars sang together”(Job 38:7), referring to the Jewish people, who are compared to stars; bandonly bthendoes the verse state: b“And all the sons of God shouted for joy,”which is a reference to the angels. This ibaraitateaches that the angels mention the name of God only after three words, i.e., after saying the word “holy” three times, whereas according to what Rav Ḥael stated that Rav said, the third group of angels says the word “holy” once and then immediately mentions the name of God.,The Gemara emends Rav Ḥael’s statement citing Rav: bRather,Rav said that bonegroup of ministering angels bsays: “Holy,” andanother bone says: “Holy, holy,” andanother bone says: “Holy, holy, holy is the Lord of hosts.”The Gemara challenges the statement of the ibaraitathat the angels mention the name of God only after three words: bBut there isthe verse: “Then a spirit lifted me up, and I heard behind me the voice of a great rushing: bBlessed bethe glory of the Lord from His place” (Ezekiel 3:12). In this praise, “Blessed be the glory of the Lord,” the word “Lord” appears as the third Hebrew word, apparently uttered by the ministering angels.
|53. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 102a. ואף אחיה השילוני טעה וחתם דהא יהוא צדיקא רבה הוה שנאמר (מלכים ב י, ל) ויאמר ה' אל יהוא יען אשר הטיבות לעשות הישר בעיני ככל אשר בלבבי עשית לבית אחאב בני רביעים ישבו לך על כסא ישראל וכתיב (מלכים ב י, לא) ויהוא לא שמר ללכת בתורת ה' אלהי ישראל בכל לבבו לא סר מעל חטאת ירבעם אשר החטיא את ישראל,מאי גרמא ליה אמר אביי ברית כרותה לשפתים שנאמר (מלכים ב י, יח) אחאב עבד הבעל מעט יהוא יעבדנו הרבה רבא אמר חותמו של אחיה השילוני ראה וטעה,דכתיב (הושע ה, ב) ושחטה שטים העמיקו ואני מוסר לכולם אמר רבי יוחנן אמר הקב"ה הם העמיקו משלי אני אמרתי כל שאינו עולה לרגל עובר בעשה והם אמרו כל העולה לרגל ידקר בחרב,(מלכים א יא, כט) ויהי בעת ההיא וירבעם יצא מירושלם וימצא אותו אחיה השילוני הנביא בדרך והוא מתכסה בשלמה חדשה תנא משום רבי יוסי עת היא מזומנת לפורענות,(ירמיהו נא, יח) בעת פקודתם יאבדו תנא משום רבי יוסי עת מזומנת לפורענות (ישעיהו מט, ח) בעת רצון עניתיך תנא משום ר' יוסי עת מזומנת לטובה (שמות לב, לד) וביום פקדי ופקדתי עליהם חטאתם תנא משום רבי יוסי עת היא מזומנת לפורענות (בראשית לח, א) ויהי בעת ההיא וירד יהודה מאת אחיו תנא משום ר' יוסי עת מזומנת לפורענות,(מלכים א יב, א) וילך רחבעם שכם כי שכם בא כל ישראל להמליך אותו תנא משום ר' יוסי מקום מזומן לפורענות בשכם עינו את דינה בשכם מכרו אחיו את יוסף בשכם נחלקה מלכות בית דוד,(מלכים א יא, כט) וירבעם יצא מירושלים אמר ר' חנינא בר פפא שיצא מפיתקה של ירושלים,(מלכים א יא, כט) וימצא אותו אחיה השילוני הנביא בדרך והוא מתכסה בשלמה חדשה ושניהם לבדם בשדה מאי בשלמה חדשה אמר רב נחמן כשלמה חדשה מה שלמה חדשה אין בה שום דופי אף תורתו של ירבעם לא היה בה שום דופי ד"א שלמה חדשה שחידשו דברים שלא שמעה אזן מעולם,מאי ושניהם לבדם בשדה אמר רב יהודה אמר רב שכל תלמידי חכמים דומין לפניהם כעשבי השדה ואיכא דאמר שכל טעמי תורה מגולין להם כשדה,(מיכה א, יד) לכן תתני שלוחים על מורשת גת בתי אכזיב לאכזב למלכי ישראל אמר ר' חנינא בר פפא יצאה בת קול ואמרה להן מי שהרג את הפלשתי והוריש אתכם גת תתנו שילוחים לבניו בתי אכזיב לאכזב למלכי ישראל,אמר רב חיננא בר פפא כל הנהנה מן העולם הזה בלא ברכה כאילו גוזל להקב"ה וכנסת ישראל שנאמר (משלי כח, כד) גוזל אביו ואמו ואומר אין פושע חבר הוא לאיש משחית ואין אביו אלא הקב"ה שנאמר (דברים לב, ו) הלא הוא אביך קנך ואין אמו אלא כנסת ישראל שנאמר (משלי א, ח) שמע בני מוסר אביך ואל תטוש תורת אמך,מאי חבר הוא לאיש משחית חבר הוא לירבעם בן נבט שהשחית ישראל לאביהם שבשמים,(מלכים ב יז, כא) וידח ירבעם (בן נבט) את ישראל מאחרי ה' והחטיאם חטאה גדולה אמר רבי חנין כשתי מקלות המתיזות זו את זו,(דברים א, א) ודי זהב אמרו דבי ר' ינאי אמר משה לפני הקב"ה רבונו של עולם בשביל כסף וזהב שהשפעת להן לישראל עד שיאמרו דיי גרם להם לעשות להם אלהי זהב משל אין ארי דורס ונוהם מתוך קופה של תבן אלא מתוך קופה של בשר,אמר ר' אושעיא עד ירבעם היו ישראל יונקים מעגל אחד מכאן ואילך משנים ושלשה עגלים אמר ר' יצחק אין לך כל פורענות ופורענות שבאה לעולם שאין בה אחד מעשרים וארבעה בהכרע ליטרא של עגל הראשון שנאמר (שמות לב, לד) וביום פקדי ופקדתי עליהם חטאתם,אמר רבי חנינא לאחר עשרים וארבעה דורות נגבה פסוק זה שנאמר (יחזקאל ט, א) ויקרא באזני קול גדול לאמר קרבו פקדות העיר ואיש כלי משחתו בידו,(מלכים א יג, לג) אחר הדבר הזה לא שב ירבעם מדרכו הרעה מאי אחר אמר ר' אבא אחר שתפשו הקב"ה לירבעם בבגדו ואמר לו חזור בך ואני ואתה ובן ישי נטייל בגן עדן אמר לו מי בראש בן ישי בראש אי הכי לא בעינא,ר' אבהו הוה רגיל דהוה קא דריש בשלשה מלכים חלש קביל עליה דלא דריש כיון
| 102a. bAnd even Ahijah the Shilonite erredin this matter band signedthat he would accept all of Jeroboam’s pronouncements. And generations later this caused Jehu to sin. The Gemara explains: bAs Jehu was an extremely righteous person. As it is stated: “And the Lord said to Jehu: Because you have done well, to perform what is right in My eyes, and have done to the house of Ahab according to all that was in My heart, your children of the fourth generation shall sit on the throne of Israel”(II Kings 10:30). bAnd it is written: “But Jehu took no care to walk in the Torah of the Lord, God of Israel, with all his heart; he departed not from the sins of Jeroboam, who made Israel sin”(II Kings 10:31)., bWhat causedJehu to do so? bAbaye says: A covet is made with the lips, as it is statedthat Jehu said cunningly in an attempt to entrap the priests of the Baal: b“Ahab worshipped Baal a little, but Jehu shall serve him much”(II Kings 10:18). Although it was not his intention, once the statement escaped his lips he began following the path to its fulfillment. bRava says: He saw the seal of Ahijah the Shiloniteon the coronation document of Jeroboam band he erredand believed that it was permitted to act as Jeroboam did.,The Gemara continues its discussion of Jeroboam. With regard to that bwhich is written: “And the apostates are deep in slaughter and I am rejected by them all”(Hosea 5:2), bRabbi Yoḥa saysthat bthe Holy One, Blessed be He, says: Theyissued decrees that are bmore profoundand more extreme bthan my own. I said: Anyone who does not ascendto Jerusalem bfor the pilgrimage Festival violates a positive mitzva, and they said: Anyone who ascendsto Jerusalem bfor the pilgrimage Festival will be stabbed with the sword.In that way, Jeroboam successfully prevented the residents of the kingdom of Israel from ascending to Jerusalem.,The verse states: b“And it came to pass at that time, and Jeroboam left Jerusalem, and the prophet Ahijah the Shilonite found him on the way, and he was clad in a new garment,and the two were alone in the field” (I Kings 11:29). It was btaught in the name of Rabbi Yosei:The phrase “at that time” indicates that bit is a time ordained for calamity. /b,The verse states: b“At the time of their punishment, they shall perish”(Jeremiah 51:18). It was btaught in the name of Rabbi Yosei:The phrase “at the time” indicates that it is ba time ordained for calamity.The verse states: b“In an acceptable time have I answered you”(Isaiah 49:8). It was btaught in the name of Rabbi Yosei:The phrase “in an acceptable time” indicates that it is ba time ordained for good.The verse states: b“On the day when I punish, I will punish their sin upon them”(Exodus 32:34). It was btaught in the name of Rabbi Yosei:The phrase “on the day when I punish” indicates that bit is a time ordained for calamity.The verse states: b“And it came to pass at that time, and Judah descended from his brothers”(Genesis 38:1). It was btaught in the name of Rabbi Yosei:The phrase “at that time” indicates that it is ba time ordained for calamity. /b,The verse states: b“And Rehoboam went to Shechem; for all Israel came to Shechem, to make him king”(I Kings 12:1). It was btaught in the name of Rabbi Yosei:Shechem is ba place ordained for calamity. In Shechem, they tormentedand raped bDinah, inthe outskirts of bShechem the brothers sold Joseph, in Shechem the kingdom of the house of David was divided. /b,With regard to the verse which states: b“And Jeroboam left Jerusalem”(I Kings 11:29), bRabbi Ḥanina bar Pappa says:It means bthat he left the destiny of Jerusalem,meaning he removed himself from the category of the residents of Jerusalem, never to return.,The verse states: b“And the prophet Ahijah the Shilonite found him on the way, and he was clad in a new [ iḥadasha /i] garment, and the two were alone in the field.” Whatis taught by the phrase b“in a new garment”? Rav Naḥman says:It was blike a new garment; just as a new garment has no imperfection, so too, the Torahstudies bof Jeroboamat that time bhad no imperfection. Alternatively, “a new garment”teaches bthat they introduced [ isheḥideshu /i] matters thatno bear had ever heard. /b, bWhatis taught by the phrase b“and the two were alone in the field”? Rav Yehuda saysthat bRav says:It teaches bthat allthe bTorah scholarsof that generation bseemed,relative bto them, like grass of the field,as they were wiser than all of them. bAnd there arethose bwho say:It teaches bthat all the rationales of the Torah were revealed to them like a fieldthat is exposed for all to see.,The verse states: b“Therefore shall you give parting gifts to Moresheth Gath; the houses of Achzib are a deceitful thing for the kings of Israel”(Micah 1:14). bRabbi Ḥanina bar Pappa says:When they crowned Jeroboam, ba Divine Voice emerged and said tothe subjects of the kingdom of Israel: bHe who killed the Philistine and bequeathedthe city of bGath to you,i.e., King David, bwill you give parting gifts to his sonsand revolt against them? Ultimately, bthe houses of Achzib are a deceitful thing for the kings of Israel,as the kings of Israel will also be forsaken by their subjects., bRabbi Ḥanina bar Pappa says:With regard to banyone who derives benefit from this world withoutreciting ba blessing, it is as though he stole from the Holy One, Blessed be He, and the congregation of Israel, as it is stated: “Whoever robs his father and his mother and says: It is no transgression, he is the companion of a corrupter”(Proverbs 28:24). bAndthe term b“his father”is referring to bnone other than the Holy One, Blessed be He, as it is stated: “Is He not your Father Who created you,Who made you and established you?” (Deuteronomy 32:6). bAndthe term b“his mother”is referring to bnone other than the congregation of Israel, as it is stated: “Hear, my son, the discipline of your father, and do not forsake the Torah of your mother”(Proverbs 1:8). The mention of the Torah as emanating from the mother indicates that the mother represents the congregation of Israel, and the Torah of the mother is the tradition of the Jewish people., bWhatis the meaning of the phrase b“He is the companion of a corrupter”?It means that bhe is a companion of Jeroboam, son of Nebat, who corruptedthe people of bIsrael before their Father in Heavenby sinning and by causing others to sin.,With regard to the verse: b“And Jeroboam drove Israel from following the Lord, and caused them to sin a great sin”(II Kings 17:21), bRabbi Ḥanin says:This is blike two sticksthat when they collide bcause each other to carom,as due to the strife, Jeroboam caused the subjects of the kingdom of Israel to grow distant from God.,§ Apropos the calves of Jeroboam, the Gemara discusses the Golden Calf discussed in the Torah. The verse states: b“And Di Zahav”(Deuteronomy 1:1). bThe school of Rabbi Yannai said: Moses said before the Holy One, Blessed be He: Master of the Universe, because of the gold and silver that You lavished upon the Jewish peopleduring the exodus from Egypt buntil they said enough [ idai /i],this wealth bcaused the Jewish people to fashion for themselves gods of gold.The combination of wealth and leisure left them open to a transgression of that sort. There is ba parablefor this: bA lion does not maul and roar over a basket of strawfrom which he derives no pleasure; brather,he mauls and roars bover a basket of meat,as he roars only when satiated. In other words, the guilt is not exclusively theirs., bRabbi Oshaya says: Until Jeroboam, Israel was suckling,i.e., suffering the consequences, bfromworshipping bone calfthat they fashioned in the wilderness. bFrom thatpoint bforward,they were suckling bfrom two and three calves,as Jeroboam added the calves in Bethel and Dan. bRabbi Yitzḥak says: You have no punishment that comes to the world in which there is not one twenty-fourth of the surplus of a ilitraof the first calf.When weighing a substance, there would often be a disparity of up to one twenty-fourth of its weight. The point is that a minuscule portion of the sin of the Golden Calf is added to every punishment imposed upon the Jewish people, bas it is stated: “On the day when I punish, I will punish their sin upon them”(Exodus 32:34), indicating that atonement for that sin is incomplete, and the Jewish people will continue to suffer for it., bRabbi Ḥanina says: After twenty-four generationselapsed from the sin of the Golden Calf, the debt referred to in bthis verse was collected, as it is stated: “And he cried in my ears with a loud voice, saying: Those who have charge over the city draw near, every man with his deadly weapon in his hand”(Ezekiel 9:1). This prophecy occurred twenty-four generations after the sin of the Golden Calf.,The verse states: b“And after this matter, Jeroboam returned not from his evil way”(I Kings 13:33). To bwhatevent is the verse alluding, when it states: b“Afterthis matter”? bRabbi Abba says:It is bafter the Holy One, Blessed be He, grabbed Jeroboam by his garment,i.e., he sent prophets and implored him, band said to him: Repent, and you and I andthe bson of Yishai will strolltogether bin the Garden of Eden.Jeroboam bsaid to Him: Whowill walk bin the lead?God bsaid toJeroboam: The bson of Yishaiwill walk bin the lead.Jeroboam said: bIf so, I do not wishto repent.,§ The Gemara relates: bRabbi Abbahu was accustomed to lectureat great length babout the three kingsenumerated in the mishna, who have no share in the World-to-Come. bHe fell ill, and he undertook that he would not lectureabout those kings. bOnce /b
|54. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
| 48b. הרחיבה שאול נפשה ופערה פיה לבלי חק וירד הדרה והמונה ושאונה ועלז בה,משמתו נביאים הראשונים מאן נביאים הראשונים אמר רב הונא זה דוד ושמואל ושלמה רב נחמן אמר בימי דוד זימנין סליק וזימנין לא סליק שהרי שאל צדוק ועלתה לו שאל אביתר ולא עלתה לו שנאמר (שמואל ב טו, כד) ויעל אביתר,מתיב רבה בר שמואל (דברי הימים ב כו, ה) ויהי לדרוש אלהים כל ימי זכריה המבין בראות אלהים מאי לאו באורים ותומים לא בנביאים,ת"ש משחרב בהמ"ק ראשון בטלו ערי מגרש ופסקו אורים ותומים ופסק מלך מבית דוד,ואם לחשך אדם לומר (עזרא ב, סג) ויאמר התרשתא להם אשר לא יאכלו מקדש הקדשים עד עמוד כהן לאורים ותומים [אמור לו] כאדם שאומר לחבירו עד שיחיו מתים ויבא משיח בן דוד,אלא אמר רב נחמן בר יצחק מאן נביאים הראשונים לאפוקי מחגי זכריה ומלאכי דאחרונים נינהו דת"ר משמתו חגי זכריה ומלאכי נסתלקה רוח הקודש מישראל ואע"פ כן היו משתמשים בבת קול,שפעם אחת היו מסובין בעליית בית גוריא ביריחו נתנה עליהן בת קול מן השמים ואמרה יש בכם אדם אחד שראוי שתשרה שכינה עליו אלא שאין דורו ראוי לכך נתנו עיניהם בהלל הזקן וכשמת הספידוהו הי חסיד הי עניו תלמידו של עזרא,ושוב פעם אחרת היו מסובין בעלייה ביבנה נתנה להן בת קול מן השמים ואמרה להן יש בכם אדם א' שראוי שתשרה שכינה עליו אלא שאין דורו זכאין לכך נתנו עיניהם בשמואל הקטן וכשמת הספידוהו הי עניו הי חסיד תלמידו של הלל,ואף הוא אמר בשעת מיתתו שמעון וישמעאל לחרבא וחברוהי לקטלא ושאר עמא לביזא ועקן סגיאין עתידין למיתי על עמא ואף על ר' יהודה בן בבא בקשו לומר הי חסיד הי עניו אלא שנטרפה שעה שאין מספידין על הרוגי מלכות,משחרב בהמ"ק בטל השמיר כו' ת"ר שמיר שבו בנה שלמה את בהמ"ק שנא' (מלכים א ו, ז) והבית בהבנותו אבן שלמה מסע נבנה הדברים ככתבן דברי ר' יהודה,אמר לו ר' נחמיה וכי אפשר לומר כן והלא כבר נאמר (מלכים א ז, ט) כל אלה אבנים יקרות וגו' מגוררות במגרה אם כן מה ת"ל לא נשמע בבית בהבנותו שהיה מתקין מבחוץ ומכניס מבפנים אמר רבי נראין דברי רבי יהודה באבני מקדש ודברי ר' נחמיה באבני ביתו,ור' נחמיה שמיר למאי אתא מיבעי ליה לכדתניא אבנים הללו אין כותבין אותן בדיו משום שנאמר (שמות כח, יא) פתוחי חותם ואין מסרטין עליהם באיזמל משום שנאמר במלואותם,אלא כותב עליהם בדיו ומראה להן שמיר מבחוץ והן נבקעות מאליהן כתאינה זו שנבקעת בימות החמה ואינה חסירה כלום וכבקעה זו שנבקעת בימות הגשמים ואינה חסירה כלום,ת"ר שמיר זה ברייתו כשעורה ומששת ימי בראשית נברא ואין כל דבר קשה יכול לעמוד בפניו במה משמרין אותו כורכין אותו בספוגין של צמר ומניחין אותו באיטני של אבר מליאה סובי שעורין,אמר רבי אמי משחרב מקדש ראשון בטלה שירא פרנדא וזכוכית לבנה תניא נמי הכי משחרב מקדש ראשון בטלה שירא פרנדא וזכוכית לבנה ורכב ברזל וי"א אף יין קרוש הבא משניר הדומה כעיגולי דבילה,ונופת צופים מאי נופת צופים אמר רב סולת שצפה על גבי נפה ודומה לעיסה שנילושה בדבש ושמן ולוי אמר שתי ככרות הנדבקות בתנור ותופחות ובאות עד שמגיעות זו לזו ורבי יהושע בן לוי אמר זה דבש הבא מן הציפיא מאי משמע כדמתרגם רב ששת כמא דנתזן דבריאתה ושייטן ברומי עלמא ומתיין דובשא מעישבי טורא,תנן התם כל הנצוק טהור חוץ מדבש זיפים והצפיחים מאי זיפים אמר רבי יוחנן דבש שמזייפין בו וריש לקיש אמר על שם מקומו כדכתיב (יהושע טו, כד) זיף וטלם ובעלות,כיוצא בדבר אתה אומר (תהלים נד, ב) בבא הזיפים ויאמרו לשאול הלא דוד וגו' מאי זיפים אמר רבי יוחנן בני אדם המזייפין דבריהם ורבי אלעזר אומר על שם מקומן כדכתיב זיף וטלם ובעלות,ופסקו אנשי אמנה אמר רבי יצחק אלו בני אדם שהן מאמינין בהקב"ה דתניא רבי אליעזר הגדול אומר כל מי שיש לו פת בסלו ואומר מה אוכל למחר אינו אלא מקטני אמנה,והיינו דאמר ר' אלעזר מאי דכתיב (זכריה ד, י) כי מי בז ליום קטנות מי גרם לצדיקים שיתבזבז שולחנן לעתיד לבא קטנות שהיה בהן שלא האמינו בהקב"ה רבא אמר אלו קטני בני רשעי ישראל
| 48b. bthe netherworld has enlarged her desire, and opened her mouth without measure, and down goes their glory and their tumult and their uproar, and he who rejoices among them”(Isaiah 5:14). Their punishment is that they shall descend into the netherworld.,§ The mishna taught: bFromthe time bwhen the early prophets died,the iUrim VeTummimwas nullified. The Gemara poses a question: bWhoare bthe early prophets? Rav Huna says: This isreferring to bDavid, and Samuel, and Solomon,and after their death the iUrim VeTummimwas no longer used. bRav Naḥman said: In the days of Davidthere were btimesan answer brose upfor them from the iUrim VeTummim bandthere were btimesan answer bdid not rise up,i.e., they did not receive an answer. The proof for this is bthat Tzadok,the High Priest in David’s time, baskedthe iUrim VeTummim bandan answer brose up for him,whereas bAbiathar asked andan answer bdid not rise up for him, asit bis stated: “And Abiathar went up”(II Samuel 15:24), and he was removed from serving as the High Priest as a result., bRabba bar Shmuel raises an objection:The verse states concerning Uzziah: b“And he set himself to seek God in the days of Zechariah, who had an understanding of the vision of God”(II Chronicles 26:5). bWhat, isthe verse bnotstating that Uzziah would seek God by asking questions bofthe iUrim VeTummim /i,despite the fact that he lived after the time of Solomon? The Gemara rejects this claim: bNo,he would seek God by asking questions bofthe bprophets,but not of the iUrim VeTummim /i.,The Gemara suggests: bComeand bheara proof from a ibaraita( iTosefta13:2) with regard to when the iUrim VeTummimceased: bFromthe time bwhen the First Temple was destroyed, the cities with fieldsthat were allocated to the Levites bwere nullified, and the iUrim VeTummimceased, and the monarchy ceased from the house of David. /b, bAnd if a person would whisper to you sayingthat the iUrim VeTummimwas still extant, as it states with regard to when the Second Temple first stood: b“And the Tirshatha said to them that they should not eat of the most sacred things, until there stood a priest with the iUrim VeTummim /i”(Ezra 2:63), which seems to indicate that they merely had to wait until the Second Temple was built for the reappearance of the iUrim VeTummim /i; you should bsay to himthat this is not referring to an expectation of a short-term development, but it is blike a person who says to his friend,with regard to something that will occur in the distant future: bUntil the dead live and the Messiah,the bson of David, comes.In any case, the ibaraitaindicates that the iUrim VeTummimceased only from the time when the First Temple was destroyed, and not in the time of Solomon., bRather, Rav Naḥman bar Yitzḥak said: Whoare bthe early prophets,with regard to whom it states that use of the iUrim VeTummimceased immediately after their death? This term early prophets serves bto exclude Haggai, Zechariah, and Malachi,who barethe blatter prophets.The iUrim VeTummimwas used throughout the First Temple period, up to, but not including, their time. bAs the Sages taughtin a ibaraita( iTosefta13:3): bFromthe time bwhen Haggai, Zechariah, and Malachi died the Divine Spirit departed from the Jewish people,as these three were considered to be the last prophets. bAndeven after the Urim VeTummim ceased to exist, they would bneverthelessstill bmake use of a Divine Voiceto receive instructions from Above, even after this time., bFor on one occasionthe Sages bwere reclining in the upper story of the house of Gurya in Jericho. A Divine Voice from Heaven was issued to them, and it said: There is one person among youfor bwhom it is fitting that the Divine Presence should rest upon himas a prophet, bbut his generation is not fit for it;they do not deserve to have a prophet among them. The Sages present bdirected their gaze to Hillel the Elder. And when he died, they eulogized himin the following manner: bAlas pious one, alas humble one, student of Ezra. /b, bAnd again, on another occasionseveral generations later, the Sages bwere reclining in an upper storyof a house bin Yavne,and ba Divine Voice from Heaven was issued to them, and said: There is one person among youfor bwhom it is fitting that the Divine Presence should rest upon him, but his generation is not fit for it.The Sages present bdirected their gaze to Shmuel HaKatan. And when he died, they eulogized himin the following manner: bAlas humble one, alas pious one, student of Hillel. /b, bAnd he too,Shmuel HaKatan, bsaidthe following statement of divinely inspired prediction bat the time of his death: Shimon,i.e., Rabban Shimon ben Gamliel, band Yishmael,i.e., Rabbi Yishmael ben Elisha the High Priest, are slated bfor the sword, and their colleagues for killing, and the rest of the people for plunder, and great troubles are destined to befall the people.The Gemara relates: bAnd they also sought to say about Rabbi Yehuda ben Bava,when eulogizing him: bAlas pious one, alas humble one, but the moment was disturbedand they could not do so. That is because beulogies are not given for those killed by the monarchy,which was Rabbi Yehuda ben Baba’s fate, in order not to arouse the monarchy’s wrath.,§ The mishna taught: bFromthe time bwhen theFirst bTemple was destroyed the ishamirceasedto exist. bThe Sages taught:This ishamir /iis the creature bwith which Solomon built the Temple, as it is stated: “For the house, when it was built, was built of whole stone from the quarry”(I Kings 6:7). Now bthese wordsshould be understood exactly bas they are written,that King Solomon took whole stones and shaped them by having the ishamirdo the cutting. This is bthe statement of Rabbi Yehuda. /b, bRabbi Neḥemya said to him: And is it possible to say so? But isn’t it already stated: “All these were costly stones,according to the measures of hewn stones, bsawed with saws”(II Kings 7:9), which indicates that saws, which are iron implements, were used to shape the stones? bIf so, whatis the meaning when bthe verse states:“And hammer, ax, and any tool of iron bwere not heard in the house when it was being built”(I Kings 6:7)? It means bthat he would preparethe stones boutsidethe Temple Mount using tools, band bringthem binsidealready cut, so that no iron tools were used inside the Temple itself. bRabbiYehuda HaNasi bsaid: The statement of Rabbi Yehudathat no iron tools were used bappearsto be correct bwith regard to the Temple stones, and the statement of Rabbi Neḥemyathat tools were used appears to be correct bwith regard to the stones of theking’s own bhouse. /b,The Gemara poses a question: bAndaccording to bRabbi Neḥemya,who maintains that they used iron tools even in the cutting of the stones for the Temple, bfor whatpurpose bdid the ishamircome?The Gemara answers: bItwas bnecessary for that which is taughtin a ibaraita /i: bThese stonesin the breastplate and ephod, upon which were inscribed the names of the tribes, bthey may not be written on with ink, because it is stated: “Like the engravings of a signet”(Exodus 28:21), which means the names must be engraved onto the stones. bAnd they may not be scratched on with a scalpel [ iizemel /i], because it is stated: “In their full settings”(Exodus 28:20), indicating that the stones must be complete and not missing any of their mass.,The ibaraitacontinues: bRather,one bwritesthe letters bon them in ink, and shows them,i.e., he places the ishamir /iclose to the ink markings bfrom outside,without having it touch the stones, band they splitopen along the lines of the ink bof their own accord, like this fig that splits in the summer without losing anythingof its mass, band like thisfield in ba valley that cracks in the rainy season without losing anythingof its mass. The ishamirwas used in this way for these engravings., bThe Sages taught: This ishamir /i, its size is that of a barleycorn, and it was created in the six days of creation, and nothing hard can withstand it. In what is it kept,so that it will not break everything in the vicinity? bThey wrap it in tufts [ isefogin /i] of wool and place it in a leaden vessel [ iitenei /i], full of barley bran,which is soft and will not be broken by the ishamir /i.,§ bRabbi Ami says: Fromthe time bwhen the First Temple was destroyed, shiny [ iperanda /i] silk [ ishira /i] and white glass ceasedto exist. bThis is also taughtin a ibaraita /i: bFromthe time bwhen the First Temple was destroyed, shiny silk, white glass, and iron chariots ceased; and some saythat beven congealed wine that comes from Senir,the Hermon, bwhich is similar to round fig cakesafter it congeals, ceased to exist as well.,The mishna taught: bAndthe bsweetness of the honeycomb [ inofet tzufim /i]also ceased when the First Temple was destroyed. The Gemara asks: bWhatis inofet tzufim /i? Rav says: Fine flour that floatsup and remains bon the top of the sieve [ inafa /i], which is similarin taste bto dough kneaded with honey and oil. And Levi saysthat inofet tzufimis the term for btwo loaves stuck together in an oven, which keep swelling until they reach each other. And Rabbi Yehoshua ben Levi says: This is honey that comes from elevated areas [ itzipiyya /i].The Gemara explains: bFrom where mayit bbe inferredthat this is what inofet tzufimis? bAs Rav Sheshet would translatethe words: “As the bees do” (Deuteronomy 1:44): bLike the bees spread out and fly all over the world and bring honey from mountainous plants.Similarly, Rabbi Yehoshua ben Levi states that honey comes from elevated areas., bWe learnedin a mishna bthere( iMakhshirin5:9): bAnything that is pouredremains britually pure.In other words, even if a liquid is poured into a ritually impure utensil, the stream of the liquid does not defile the contents that remain in the ritually pure utensil from which they were poured, bapart from izifimhoney and waferbatter. These substances are too viscous to be considered liquids. The Gemara asks: bWhatis the meaning of izifim /i? Rabbi Yoḥa says: Honeyof such rare quality that btheycould bfalsify [ imezayyefin /i] it,by diluting it with other substances, and it would not be noticed. bAnd Reish Lakish says:It is named bafter its place, as it is written: “Ziph and Telem and Bealoth”(Joshua 15:24)., bSimilarly, youcan bsaywith regard to the verse: b“When the izifimcame and said to Saul, does not Davidhide himself with us” (Psalms 54:2). bWhat isthe meaning of izifim /i,mentioned in this verse? bRabbi Yoḥa says:It means bpeople whowould bfalsify [ ihamzayyefin /i] their words. And Rabbi Elazar says:They are called bafter their place, as it is written: “Ziph and Telem and Bealoth.” /b,§ The mishna states that from the time when the Second Temple was destroyed bmen of faith ceased. Rabbi Yitzḥak says: These are people who believe in the Holy One, Blessed be He,and place their trust in Him in all their ways. bAs it is taughtin a ibaraita /i: bRabbi Eliezer the Great saysthat bwhoever has bread in his basketto eat today band says: What shall I eat tomorrow,meaning he does not know how he will acquire bread for tomorrow, bhe is nothing otherthan bfrom those of little faith.One must trust in God to provide him with his sustece., bAnd this is what Rabbi Elazar said: What isthe meaning of that bwhich is written: “For who plunders the day of small things”(Zechariah 4:10)? bWhat caused the table,i.e., the reward, bof the righteous to be plundered,meaning wasted, bin the future?It was bthesmall-mindedness bthey possessed.And what is this small-mindedness? bThat they did not believe in the Holy One, Blessed be He,with a complete faith. bRava said:Who plunders the day of small things? bThese are the small children of the wicked ones of the Jewish people,who die young
|55. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
| 53b. אמרו ליה לרב יוסף הכי עביד רבא אמר ליה יהא רעוא דתרום רישך אכולה כרכא,אמר רבי אלכסנדרי אמר רבי יהושע בן לוי המתפלל צריך שיפסיע שלש פסיעות לאחוריו ואחר כך יתן שלום אמר ליה רב מרדכי כיון שפסע שלש פסיעות לאחוריו התם איבעיא ליה למיקם משל לתלמיד הנפטר מרבו אם חוזר לאלתר דומה לכלב ששב על קיאו,תניא נמי הכי המתפלל צריך שיפסיע שלש פסיעות לאחוריו ואחר כך יתן שלום ואם לא עשה כן ראוי לו שלא התפלל ומשום שמעיה אמרו שנותן שלום לימין ואחר כך לשמאל שנאמר (דברים לג, ב) מימינו אש דת למו ואומר (תהלים צא, ז) יפול מצדך אלף ורבבה מימינך,מאי ואומר וכי תימא אורחא דמילתא היא למיתב בימין ת"ש יפול מצדך אלף ורבבה מימינך,רבא חזייה לאביי דיהיב שלמא לימינא ברישא א"ל מי סברת לימין דידך לשמאל דידך קא אמינא דהוי ימינו של הקב"ה אמר רב חייא בריה דרב הונא חזינא להו לאביי ורבא דפסעי להו שלש פסיעות בכריעה אחת,ומתפלל תפלה קצרה בבית החיצון מאי מצלי רבא בר רב אדא ורבין בר רב אדא תרוייהו משמיה דרב אמרי יהי רצון מלפניך ה' אלהינו שתהא שנה זו גשומה ושחונה שחונה מעליותא היא אלא אימא אם שחונה תהא גשומה,רב אחא בריה דרבא מסיים בה משמיה דרב יהודה לא יעדי עביד שולטן מדבית יהודה ולא יהיו עמך ישראל צריכין לפרנס זה מזה ולא תכנס לפניך תפלת עוברי דרכים,רבי חנינא בן דוסא הוה קא אזיל באורחא שדא מטרא עליה אמר רבש"ע כל העולם כולו בנחת וחנינא בצער פסק מיטרא כי אתא לביתיה אמר רבש"ע כל העולם כולו בצער וחנינא בנחת אתא מיטרא א"ר יוסף מאי אהניא ליה צלותיה דכהן גדול לגבי ר' חנינא בן דוסא,תנו רבנן מעשה בכהן גדול אחד שהאריך בתפלתו ונמנו אחיו הכהנים ליכנס אחריו התחילו הם נכנסין והוא יוצא אמרו לו מפני מה הארכת בתפלתך אמר להם קשה בעיניכם שהתפללתי עליכם ועל בית המקדש שלא יחרב אמרו לו אל תהי רגיל לעשות כן שהרי שנינו לא היה מאריך בתפלתו כדי שלא להבעית את ישראל, big strongמתני׳ /strong /big משניטל ארון אבן היתה שם מימות נביאים ראשונים ושתייה היתה נקראת גבוה מן הארץ שלש אצבעות ועליה היה נותן נטל את הדם ממי שהיה ממרס בו נכנס למקום שנכנס ועמד במקום שעמד והזה ממנו אחת למעלה ושבע למטה,ולא היה מתכוון להזות לא למעלה ולא למטה אלא כמצליף וכך היה מונה אחת אחת ואחת אחת ושתים אחת ושלש אחת וארבע אחת וחמש אחת ושש אחת ושבע יצא והניחו על כן הזהב שבהיכל,הביאו לו את השעיר שחטו וקבל במזרק את דמו נכנס למקום שנכנס ועמד במקום שעמד והזה ממנו אחת למעלה ושבע למטה וכך היה מונה אחת אחת ואחת אחת ושתים וכו' יצא והניחו על כן הזהב השני שבהיכל רבי יהודה אומר לא היה שם אלא כן אחד בלבד נטל דם הפר והניח דם השעיר,והזה ממנו על הפרוכת שכנגד הארון מבחוץ אחת למעלה ושבע למטה ולא היה מתכוון וכו' וכך היה מונה וכו' נטל דם השעיר והניח דם הפר והזה ממנו על הפרוכת שכנגד הארון מבחוץ אחת למעלה ושבע למטה וכו' עירה דם הפר לתוך דם השעיר ונתן את המלא בריקן, big strongגמ׳ /strong /big משנגנז לא קתני אלא משניטל תנן כמאן דאמר ארון גלה לבבל דתניא רבי אליעזר אומר ארון גלה לבבל שנאמר (דברי הימים ב לו, י) ולתשובת השנה שלח המלך נבוכדנאצר ויביאהו בבלה עם כלי חמדת בית ה',רבי שמעון בן יוחאי אומר ארון גלה לבבל שנאמר (ישעיהו לט, ו) לא יותר דבר אמר ה' אלו עשרת הדברות שבו,רבי יהודה (בן לקיש) אומר ארון במקומו נגנז שנאמר (מלכים א ח, ח) ויראו ראשי הבדים מן הקדש על פני הדביר ולא יראו החוצה ויהיו שם עד היום הזה,ופליגא דעולא דאמר עולא שאל רבי מתיא בן חרש את רבי שמעון בן יוחאי ברומי וכי מאחר שרבי אליעזר מלמדנו פעם ראשונה ושניה ארון גלה לבבל ראשונה הא דאמרן (דברי הימים ב לו, י) ויביאהו בבלה עם כלי חמדת בית ה' שניה מאי היא דכתיב (איכה א, ו) ויצא מבת ציון
| 53b. bThey said to Rav Yosef: This is what Rava does.Rav Yosef was blind and could not see for himself. Rav Yosef bsaid to him: May it beGod’s bwill that you lift your head over the entire city,in reward for honoring your teacher.,§ Apropos the obligation of a student to walk backward when taking leave of his teacher, the Gemara discusses a similar topic. bRabbi Alexandri saidthat bRabbi Yehoshua ben Levi said: One who prays must take three steps backwardupon concluding his prayer band then recite: Peace,in a manner befitting one who departs from before the Holy One, Blessed be He. bRav Mordekhai said to him: Since he has taken three steps backward, he should stand thereand not return to his place immediately. This is banalogous to a student who takes leave of his teacher. If he returns immediatelyto the place where was first standing, bhe is similar to a dog who returns to its vomit,and his previous action is spoiled.,The Gemara comments that bthis was also taughtin a ibaraita /i: bOne who prays must take three steps backwardupon concluding his prayer band then recite: Peace. And if he did not do so, it is better for him not to have prayed,as his actions are disrespectful toward God. bAnd they said in the name of Shemayathe Sage bthatwhen bone recites: Peace,he first bows bto the right and then to the left, as it is stated: “At His right hand was a fiery law to them”(Deuteronomy 33:2), band it says: “A thousand may fall at your side, and ten thousand at your right side”(Psalms 91:7).,The Gemara asks: bWhat isthe reason for: bAnd it says?Why is it necessary to cite another source? The Gemara explains: bIf you saythat bit ismerely bthe usual manner to givean object bwith the righthand, but this bears no special significance, bcomeand bhear: “A thousand may fall at your side, and ten thousand at your right side,”which indicates that the right side is the more significant one.,The Gemara relates that bRava saw Abaye reciting: Peace,by bowing at the end of his prayer btohis bright first.Rava bsaid to him: Do you maintainthat you should bow bto your right? I sayyou should bow bto your leftfirst, bas it is the right of the Holy One, Blessed be He,since He is opposite you face-to-face, as it were. bRav Ḥiyya, son of Rav Huna, said: I observed that Abaye and Ravaboth btookthose bthree steps all in oneact of bbowing,without standing upright in between, by way of submission to and acceptance of God’s authority.,§ The mishna taught: bAndthe High Priest brecites a brief prayer in the outer chamber.The Gemara asks: bWhatdoes bhe pray? Rava bar Rav Adda and Ravin bar Rav Adda both said in the name of Ravthat this was his prayer: bMay it be your will, Lord our God, that this year shall be rainy and hot.The Gemara immediately expresses surprise at this request: Is bheat a goodmatter? Why should he request that the year be hot? bRather, sayand emend it as follows: bIfthe upcoming year is bhot, may italso bbe rainy,lest the heat harm the crops., bRav Aḥa, son of Rava, concludedthe language of this prayer bin the name of Rav Yehuda: May the rule of power not depart from the house of Judah; and may your nation Israel not depend on each other for sustece,rather, they should be sustained from the produce of their land; band let not the prayer of travelers enter Your presencewhen they pray for the rain to stop on their travels.,The Gemara relates: bRabbi Ḥanina ben Dosa was walking on the roadwhen brain fell upon him. He said: Master of the Universe, the entire world is comfortable and Ḥanina is suffering. The rain stopped. When he came to his house he said: Master of the Universe, the entire world is sufferingfor lack of rain band Ḥanina is comfortable. The rain cameback. bRav Yosef said: What effect does the prayer of the High Priest have with regard to Rabbi Ḥanina ben Dosa?Notwithstanding the prayer of the High Priest in the Holy of Holies, Rabbi Ḥanina ben Dosa’s sanctity is greater, as God fulfills his bidding.,§ The mishna stated that the High Priest would not extend his prayer. bThe Sages taughtin the iTosefta /i: There was ban incidentinvolving ba certain High Priest who extended his prayer, and his fellow prieststook a vote, bcounted,and decided bto go in after himout of concern that he had died or fainted and required assistance. bThey began to enter andat that moment bhe emerged. They said to him: Why did you extend your prayer? He said to them:Why not? bDoes it trouble you that I prayed for you and for the Temple not to be destroyed? They said to him: Do not make a habit of doing so, as we learned: He would not extend his prayer, so as not to alarm the Jewish people,who might fear he had died., strongMISHNA: /strong bAfter the Ark was takeninto exile, bthere was a rockin the Holy of Holies bfrom the days of the early prophets,David and Samuel, who laid the groundwork for construction of the Temple, bandthis stone bwas calledthe bfoundationrock. It was bthree fingerbreadths higher than the ground, andthe High Priest bwould placethe incense bon it.After the High Priest left the Holy of Holies, bhe took the bloodof the bull sacrificed as a sin-offering bfromthe one bwho was stirring it,so it would not coagulate. bHe entered into the place that hehad previously bentered,the Holy of Holies, band stood at the place where hehad previously bstoodto offer the incense, between the staves. bAnd he sprinkled fromthe blood, bonetime bupward and seventimes bdownward. /b, bAnd he would neither intend to sprinklethe blood bupward norto sprinkle it bdownward, but rather like one who whips,with the blood sprinkled in a single column, one drop below the other. bAnd thisis how bhe would countas he sprinkled, to avoid error: bOne; one and one; one and two; one and three; one and four; one and five; one and six; one and seven.The High Priest then bemergedfrom there band placedthe bowl with the remaining blood bon the golden pedestal in the Sanctuary. /b, bThey brought him the goatto be sacrificed as a sin-offering to God. bHe slaughtered it and received its blood in the bowl. Heagain bentered into the place that hehad previously bentered,the Holy of Holies, band stood at the place that hepreviously bstood, and sprinkled fromthe blood of the goat bonetime bupward and seventimes bdownward. And thisis how bhe would count,just as he counted when sprinkling the blood of the bull: bOne; one and one; one and two; etc.The High Priest then bemergedfrom the Holy of Holies band placedthe bowl with the remaining blood bon the second golden pedestal in the Sanctuary. Rabbi Yehuda says: There was only one pedestal there,and he btook the blood of the bullfrom the pedestal band placed the blood of the goatin its place., bAnd he sprinkled fromthe blood of the bull bon the curtain opposite the Ark from outsidethe Holy of Holies, bonetime bupward and seventimes bdownward, and he would not intend, etc. And thisis how bhe would count, etc.When he concluded, bhe took the blood of the goatfrom the pedestal band placed blood of the bullin its place on the pedestal. bAnd he sprinkled fromthe goat’s blood bon the curtain opposite the Ark from outside,just as he did with the blood of the bull, bonetime bupward and seventimes bdownward, etc.Afterward, bhe poured the blood of the bull into the blood of the goat and placedthe blood bfrom the fullbowl into the bemptybowl, so that the blood would be mixed well., strongGEMARA: /strong The Gemara comments with regard to the wording of the mishna: It does bnot teach: Afterthe Ark bwas buried, but: Afterit bwas taken.If so, bwe learnedthis mishna bin accordance withthe opinion of bthe one who saidthat bthe Ark was exiled to Babyloniaand was not buried in its place, bas it was taughtin a ibaraita /i: bRabbi Eliezer says: The Ark was exiled to Babylonia, as it is stated: “And at the turn of the year King Nebuchadnezzar sent and brought him to Babylonia, along with the precious vessels of the House of the Lord”(II Chronicles 36:10). These precious vessels must include the Ark.,Likewise, bRabbi Shimon ben Yoḥai says: The Ark was exiled to Babylonia, as it is stated:“Behold, the days come that all that is in your house, and that which your fathers have stored until this day, shall be carried to Babylonia; bnothing [ idavar /i] shall be left, says the Lord”(Isaiah 39:6). bThese are the Ten Commandments [ idibrot /i] that are inside it;they too shall not be left behind., bRabbi Yehuda ben Lakish says: The Ark was buried in its place, as it is stated: “And the ends of the staves were seen from the sacred place before the partition, but they could not be seen without; and they are there to this day”(I Kings 8:8). The expression “to this day” means forever, as the text might be read at any time. This teaches that the Ark is hidden in its place.,The Gemara comments: And bthisopinion that the Ark was exiled to Babylonia bdisagrees withthat bof Ulla, as Ulla said: Rabbi Matya ben Ḥarash asked Rabbi Shimon ben Yoḥai in Rome: And since Rabbi Eliezer taught us once and twice,i.e., from two separate verses, that bthe Ark was exiled to Babylonia.The Gemara interrupts its citation of Rabbi Matya ben Ḥarash’s question to identify these two verses. bThe firstverse is bthat which we said: “And brought him to Babylonia, along with the precious vessels of the House of the Lord.” What is the secondverse? Rabbi Eliezer said: bAs it is written: “And gone from the daughter of Zion is /b
|56. Diogenes Laertius, Lives of The Philosophers, 10.139 (3rd cent. CE - 3rd cent. CE)
| 10.139. [A blessed and eternal being has no trouble himself and brings no trouble upon any other being; hence he is exempt from movements of anger and partiality, for every such movement implies weakness [Elsewhere he says that the gods are discernible by reason alone, some being numerically distinct, while others result uniformly from the continuous influx of similar images directed to the same spot and in human form.]Death is nothing to us; for the body, when it has been resolved into its elements, has no feeling, and that which has no feeling is nothing to us.The magnitude of pleasure reaches its limit in the removal of all pain. When pleasure is present, so long as it is uninterrupted, there is no pain either of body or of mind or of both together.
|57. Eusebius of Caesarea, Preparation For The Gospel, 9.27.1 (3rd cent. CE - 4th cent. CE)
|58. Papyri, Papyri Graecae Magicae, 4.2357-4.2358 (3rd cent. CE - 4th cent. CE)
|59. Anon., Apostolic Constitutions, 7.35.3 (4th cent. CE - 4th cent. CE)
|60. Anon., 2 Enoch, 21.1
|61. Anon., 3 Baruch, 11.8
|62. Anon., 3 Enoch, 16.4
|63. Anon., 4 Ezra, 2.10-2.11, 3.27
| 2.10. Thus says the Lord to Ezra: "Tell my people that I will give them the kingdom of Jerusalem, which I was going to give to Israel. 2.11. Moreover, I will take back to myself their glory, and will give to these others the everlasting habitations, which I had prepared for Israel. 3.27. So thou didst deliver the city into the hands of thy enemies.
|64. Anon., Apocalypse of Abraham, 10.3, 19.1
|65. Anon., 4 Baruch, 3.4-3.12, 3.14, 6.2, 6.7-6.10, 6.17-6.19, 7.1-7.13, 7.17-7.18, 7.23-7.31, 8.2, 8.4, 9.1-9.2, 9.4-9.5, 9.13, 9.16-9.18
| 3.4. And Jeremiah besought the angels, saying: I beseech you, do not destroy the city yet, until I say something to the Lord. 3.5. And the Lord spoke to the angels, saying: Do not destroy the city until I speak to my chosen one, Jeremiah. 3.6. Then Jeremiah spoke, saying: I beg you, Lord, bid me to speak in your presence. 3.7. And the Lord said: Speak, my chosen one Jeremiah. 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. 3.12. And Jeremiah spoke, saying: I beseech you, Lord, show me what I should do for Abimelech the Ethiopian, for he has done many kindnesses to your servant Jeremiah. 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. 6.2. And behold, an angel of the Lord came and took him by the right handand brought him back to where Baruch was sitting, and he found him ina tomb. 6.7. Revive in your tabernacle, in your virginal faith, and believe that you will live! 6.8. Look at this basket of figs -- for behold, they are 66 years old and have not become shrivelled or rotten, but they are dripping milk. 6.9. So it will be with you, my flesh, if you do what is commanded you by the angel of righteousness. 6.10. He who preserved the basket of figs, the same will again preserve you by his power. 6.17. He who is not separated from Babylon will not enter into the city; and I will punish them by keeping them from being received back by the Babylonians, says the Lord. 6.18. And when the angel had said this, he departed from Baruch. 6.19. And Baruch sent to the market of the gentiles and got papyrus and inkand wrote a letter as follows: Baruch, the servant of God, writes to Jeremiah in the captivity of Babylon: 7.1. And Baruch got up and departed from the tomb and found the eaglesitting outside the tomb. 7.2. And the eagle said to him in a human voice: Hail, Baruch, steward of the faith. 7.3. And Baruch said to him: You who speak are chosen from among all the birds of heaven, for this is clear from the gleam of your eyes; tell me, then, what are you doing here? 7.4. And the eagle said to him: I was sent here so that you might through me send whatever message you want. 7.5. And Baruch said to him: Can you carry this message to Jeremiah in Babylon? 7.6. And the eagle said to him: Indeed, it was for this reason I was sent. 7.7. And Baruch took the letter, and 15 figs from Abimelech's basket, andtied them to the eagle's neck and said to him: I say to you, king of the birds, go in peace with good health and carry the message for me. 7.8. Do not be like the raven which Noah sent out and which never came back to him in the ark; but be like the dove which, the third time, brought a report to the righteous one. 7.9. So you also, take this good message to Jeremiah and to those in bondage with him, that it may be well with you-take this papyrus to the people and to the chosen one of God. 7.10. Even if all the birds of heaven surround you and want to fight with you, struggle -- the Lord will give you strength. 7.11. And do not turn aside to the right or to the left, but straight as a speeding arrow, go in the power of God, and the glory of the Lord will be with you the entire way. 7.12. Then the eagle took flight and went away to Babylon, having theletter tied to his neck; and when he arrived he rested on a postoutside the city in a desert place. 7.13. And he kept silent until Jeremiah came along, for he and some of thepeople were coming out to bury a corpse outside the city. 7.17. And when Jeremiah heard this, he glorified God; and he went andgathered together the people along with their wives and children, andhe came to where the eagle was. 7.18. And the eagle came down on the corpse, and it revived. 7.23. And Jeremiah answered and said to them: Do whatever you heard from the letter, and the Lord will lead us into our city. 7.24. And Jeremiah wrote a letter to Baruch, saying thus: My beloved son, do not be negligent in your prayers, beseeching God on our behalf, that he might direct our way until we come out of the jurisdiction of this lawless king. 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. 7.27. For thus God took pity on you and did not let you enter Babylon lest you see the affliction of the people. 7.28. For since we came here, grief has not left us, for 66 years today. 7.29. For many times when I went out I found some of the people hung up by king Nebuchadnezzar, crying and saying:"Have mercy on us, God-ZAR! 7.30. When I heard this, I grieved and cried with two-fold mourning, not only because they were hung up, but because they were calling on a foreign God, saying "Have mercy on us. 7.31. But I remembered days of festivity which we celebrated in Jerusalem before our captivity; and when I remembered, I groaned, and returned to my house wailing and weeping. 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. 8.4. And Jeremiah spoke these words to the people, and they arose and cameto the Jordan to cross over. 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. 9.4. For your mercy, I beg you -- for the sweet voice of the two seraphim, I beg -- for another fragrant aroma. 9.5. And may Michael, archangel of righteousness, who opens the gates to the righteous, be my guardian (?) until he causes the righteous to enter. 9.13. And when they heard the voice they did not bury him, but stayedaround his tabernacle for three days saying, "when will he arise? 9.16. And the tree of life planted in the midst of paradise will cause all the unfruitful trees to bear fruit, and will grow and sprout forth. 9.17. And the trees that had sprouted and became haughty and said:"We have supplied our power (?) to the air," he will cause them to wither, with the grandeur of their branches, and he will cause them to be judged -- that firmly rooted tree! 9.18. And what is crimson will become white as wool -- the snow will be blackened -- the sweet waters will become salty, and the salty sweet, in the intense light of the joy of God.
|66. Anon., Pesikta Rabbati, 26
|67. Anon., Martyrdom And Ascension of Isaiah, 3.9, 5.11-5.14
|68. Anon., Pirqe Rabbi Eliezer, 4, 31