1. Septuagint, Tobit, 14.7 (10th cent. BCE - 2nd cent. BCE)
| 14.7. All the Gentiles will praise the Lord, and his people will give thanks to God, and the Lord will exalt his people. And all who love the Lord God in truth and righteousness will rejoice, showing mercy to our brethren. |
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2. Hebrew Bible, Genesis, 3, 2 (9th cent. BCE - 3rd cent. BCE)
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3. Hebrew Bible, Isaiah, 65.18-65.19, 66.14 (8th cent. BCE - 5th cent. BCE)
| 65.18. כִּי־אִם־שִׂישׂוּ וְגִילוּ עֲדֵי־עַד אֲשֶׁר אֲנִי בוֹרֵא כִּי הִנְנִי בוֹרֵא אֶת־יְרוּשָׁלִַם גִּילָה וְעַמָּהּ מָשׂוֹשׂ׃ 65.19. וְגַלְתִּי בִירוּשָׁלִַם וְשַׂשְׂתִּי בְעַמִּי וְלֹא־יִשָּׁמַע בָּהּ עוֹד קוֹל בְּכִי וְקוֹל זְעָקָה׃ 66.14. וּרְאִיתֶם וְשָׂשׂ לִבְּכֶם וְעַצְמוֹתֵיכֶם כַּדֶּשֶׁא תִפְרַחְנָה וְנוֹדְעָה יַד־יְהוָה אֶת־עֲבָדָיו וְזָעַם אֶת־אֹיְבָיו׃ | 65.18. But be ye glad and rejoice for ever In that which I create; For, behold, I create Jerusalem a rejoicing, And her people a joy." 65.19. And I will rejoice in Jerusalem, And joy in My people; And the voice of weeping shall be no more heard in her, Nor the voice of crying." 66.14. And when ye see this, your heart shall rejoice, and your bones shall flourish like young grass; and the hand of the LORD shall be known toward His servants, and He will have indignation against His enemies." |
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4. Hebrew Bible, Ezekiel, 28.12-28.14 (6th cent. BCE - 5th cent. BCE)
| 28.12. בֶּן־אָדָם שָׂא קִינָה עַל־מֶלֶךְ צוֹר וְאָמַרְתָּ לּוֹ כֹּה אָמַר אֲדֹנָי יְהוִה אַתָּה חוֹתֵם תָּכְנִית מָלֵא חָכְמָה וּכְלִיל יֹפִי׃ 28.13. בְּעֵדֶן גַּן־אֱלֹהִים הָיִיתָ כָּל־אֶבֶן יְקָרָה מְסֻכָתֶךָ אֹדֶם פִּטְדָה וְיָהֲלֹם תַּרְשִׁישׁ שֹׁהַם וְיָשְׁפֵה סַפִּיר נֹפֶךְ וּבָרְקַת וְזָהָב מְלֶאכֶת תֻּפֶּיךָ וּנְקָבֶיךָ בָּךְ בְּיוֹם הִבָּרַאֲךָ כּוֹנָנוּ׃ 28.14. אַתְּ־כְּרוּב מִמְשַׁח הַסּוֹכֵךְ וּנְתַתִּיךָ בְּהַר קֹדֶשׁ אֱלֹהִים הָיִיתָ בְּתוֹךְ אַבְנֵי־אֵשׁ הִתְהַלָּכְתָּ׃ | 28.12. ’Son of man, take up a lamentation for the king of Tyre, and say unto him: Thus saith the Lord GOD: Thou seal most accurate, full of wisdom, and perfect in beauty," 28.13. thou wast in Eden the garden of God; every precious stone was thy covering, the carnelian, the topaz, and the emerald, the beryl, the onyx, and the jasper, the sapphire, the carbuncle, and the smaragd, and gold; the workmanship of thy settings and of thy sockets was in thee, in the day that thou wast created they were prepared." 28.14. Thou wast the far-covering cherub; and I set thee, so that thou wast upon the holy mountain of God; thou hast walked up and down in the midst of stones of fire." |
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5. Hebrew Bible, Ezra, 3.12-3.13 (5th cent. BCE - 4th cent. BCE)
| 3.12. וְרַבִּים מֵהַכֹּהֲנִים וְהַלְוִיִּם וְרָאשֵׁי הָאָבוֹת הַזְּקֵנִים אֲשֶׁר רָאוּ אֶת־הַבַּיִת הָרִאשׁוֹן בְּיָסְדוֹ זֶה הַבַּיִת בְּעֵינֵיהֶם בֹּכִים בְּקוֹל גָּדוֹל וְרַבִּים בִּתְרוּעָה בְשִׂמְחָה לְהָרִים קוֹל׃ 3.13. וְאֵין הָעָם מַכִּירִים קוֹל תְּרוּעַת הַשִּׂמְחָה לְקוֹל בְּכִי הָעָם כִּי הָעָם מְרִיעִים תְּרוּעָה גְדוֹלָה וְהַקּוֹל נִשְׁמַע עַד־לְמֵרָחוֹק׃ | 3.12. But many of the priests and Levites and heads of fathers’houses, the old men that had seen the first house standing on its foundation, wept with a loud voice, when this house was before their eyes; and many shouted aloud for joy;" 3.13. so that the people could not discern the noise of the shout of joy from the noise of the weeping of the people; for the people shouted with a loud shout, and the noise was heard afar off." |
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6. Plato, Phaedrus, 248a (5th cent. BCE - 4th cent. BCE)
| 248a. that which best follows after God and is most like him, raises the head of the charioteer up into the outer region and is carried round in the revolution, troubled by the horses and hardly beholding the realities; and another sometimes rises and sometimes sinks, and, because its horses are unruly, it sees some things and fails to see others. The other souls follow after, all yearning for the upper region but unable to reach it, and are carried round beneath |
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7. Anon., Joseph And Aseneth, 8.9, 15.7 (4th cent. BCE - 2nd cent. CE)
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8. Septuagint, Tobit, 14.7 (4th cent. BCE - 2nd cent. BCE)
| 14.7. All the Gentiles will praise the Lord, and his people will give thanks to God, and the Lord will exalt his people. And all who love the Lord God in truth and righteousness will rejoice, showing mercy to our brethren. |
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9. Anon., 1 Enoch, 22.3, 22.13, 25.6, 38.2, 39.4-39.5, 45.3, 51.4-51.5, 62.12, 69.18-69.19, 69.27, 91.12-91.18, 93.1-93.10, 102.4, 104.12, 105.1-105.2, 108.11 (3rd cent. BCE - 2nd cent. BCE)
| 22.3. Then Raphael answered, one of the holy angels who was with me, and said unto me: 'These hollow places have been created for this very purpose, that the spirits of the souls of the dead should 22.13. of the sinners. Such has been made for the spirits of men who were not righteous but sinners, who were complete in transgression, and of the transgressors they shall be companions: but their spirits shall not be slain in the day of judgement nor shall they be raised from thence.' 25.6. Then shall they rejoice with joy and be glad, And into the holy place shall they enter; And its fragrance shall be in their bones, And they shall live a long life on earth, Such as thy fathers lived:And in their days shall no sorrow or plague Or torment or calamity touch them.' 38.2. And when the Righteous One shall appear before the eyes of the righteous, Whose elect works hang upon the Lord of Spirits, And light shall appear to the righteous and the elect who dwell on the earth,Where then will be the dwelling of the sinners,And where the resting-place of those who have denied the Lord of Spirits It had been good for them if they had not been born. 39.4. And there I saw another vision, the dwelling-places of the holy, And the resting-places of the righteous. 39.5. Here mine eyes saw their dwellings with His righteous angels, And their resting-places with the holy.And they petitioned and interceded and prayed for the children of men, And righteousness flowed before them as water,And mercy like dew upon the earth: Thus it is amongst them for ever and ever. 45.3. On that day Mine Elect One shall sit on the throne of glory And shall try their works, And their places of rest shall be innumerable.And their souls shall grow strong within them when they see Mine Elect Ones, And those who have called upon My glorious name: 51.4. And in those days shall the mountains leap like rams, And the hills also shall skip like lambs satisfied with milk, And the faces of [all] the angels in heaven shall be lighted up with joy. 62.12. And they shall be a spectacle for the righteous and for His elect: They shall rejoice over them, Because the wrath of the Lord of Spirits resteth upon them, And His sword is drunk with their blood. 69.18. And through that oath the sea was created, And as its foundation He set for it the sand against the time of (its) anger, And it dare not pass beyond it from the creation of the world unto eternity. 69.27. And he sat on the throne of his glory, And the sum of judgement was given unto the Son of Man, And he caused the sinners to pass away and be destroyed from off the face of the earth, And those who have led the world astray. 91.12. And after that there shall be another, the eighth week, that of righteousness, And a sword shall be given to it that a righteous judgement may be executed on the oppressors, And sinners shall be delivered into the hands of the righteous. 91.13. And at its close they shall acquire houses through their righteousness, And a house shall be built for the Great King in glory for evermore 91.15. And after this, in the tenth week in the seventh part, There shall be the great eternal judgement, In which He will execute vengeance amongst the angels. 91.16. And the first heaven shall depart and pass away, And a new heaven shall appear, And all the powers of the heavens shall give sevenfold light. 91.17. And after that there will be many weeks without number for ever, And all shall be in goodness and righteousness, And sin shall no more be mentioned for ever. 91.18. And now I tell you, my sons, and show you The paths of righteousness and the paths of violence. Yea, I will show them to you again That ye may know what will come to pass. 93.1. And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation. 93.3. And Enoch began to recount from the books and said: ' I was born the seventh in the first week, While judgement and righteousness still endured. 93.4. And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore. 93.6. And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them. 93.7. And after that in the fifth week, at its close, The house of glory and dominion shall be built for ever. 93.8. And after that in the sixth week all who live in it shall be blinded, And the hearts of all of them shall godlessly forsake wisdom.And in it a man shall ascend; And at its close the house of dominion shall be burnt with fire, And the whole race of the chosen root shall be dispersed. 93.9. And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate. 102.4. Fear ye not, ye souls of the righteous, And be hopeful ye that have died in righteousness. 104.12. concerning them. Then, I know another mystery, that books will be given to the righteous and the 105.1. In those days the Lord bade (them) to summon and testify to the children of earth concerning their wisdom: Show (it) unto them; for ye are their guides, and a recompense over the whole earth. 105.2. For I and My son will be united with them for ever in the paths of uprightness in their lives; and ye shall have peace: rejoice, ye children of uprightness. Amen.Fragment of the Book of Noah 108.11. yet they blessed Me. And now I will summon the spirits of the good who belong to the generation of light, and I will transform those who were born in darkness, who in the flesh were not recompensed |
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10. Anon., Testament of Isaac, 2.7 (2nd cent. BCE - 2nd cent. CE)
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11. Anon., Testament of Levi, 18.9 (2nd cent. BCE - 2nd cent. CE)
| 18.9. And in his priesthood the Gentiles shall be multiplied in knowledge upon the earth, And enlightened through the grace of the Lord: In his priesthood shall sin come to an end, And the lawless shall cease to do evil. [And the just shall rest in him.] |
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12. Hebrew Bible, Daniel, 12.10 (2nd cent. BCE - 2nd cent. BCE)
| 12.10. Many shall purify themselves, and make themselves white, and be refined; but the wicked shall do wickedly; and none of the wicked shall understand; but they that are wise shall understand." |
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13. Septuagint, 2 Maccabees, 6.15 (2nd cent. BCE - 2nd cent. BCE)
| 6.15. in order that he may not take vengeance on us afterward when our sins have reached their height. |
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14. Septuagint, Wisdom of Solomon, 3.1, 9.15 (2nd cent. BCE - 1st cent. BCE)
| 3.1. But the souls of the righteous are in the hand of God,and no torment will ever touch them. 9.15. for a perishable body weighs down the soul,and this earthy tent burdens the thoughtful mind. |
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15. Philo of Alexandria, On The Special Laws, 3.1 (1st cent. BCE - 1st cent. CE)
| 3.1. There was once a time when, devoting my leisure to philosophy and to the contemplation of the world and the things in it, I reaped the fruit of excellent, and desirable, and blessed intellectual feelings, being always living among the divine oracles and doctrines, on which I fed incessantly and insatiably, to my great delight, never entertaining any low or grovelling thoughts, nor ever wallowing in the pursuit of glory or wealth, or the delights of the body, but I appeared to be raised on high and borne aloft by a certain inspiration of the soul, and to dwell in the regions of the sun and moon, and to associate with the whole heaven, and the whole universal world. |
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16. Philo of Alexandria, Who Is The Heir, 265 (1st cent. BCE - 1st cent. CE)
| 265. and this very frequently happens to the race of prophets; for the mind that is in us is removed from its place at the arrival of the divine Spirit, but is again restored to its previous habitation when that Spirit departs, for it is contrary to holy law for what is mortal to dwell with what is immortal. On this account the setting of our reason, and the darkness which surrounds it, causes a trance and a heaven-inflicted madness. |
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17. Anon., 2 Baruch, 30.2, 50.2, 73.1 (1st cent. CE - 2nd cent. CE)
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18. Clement of Rome, 2 Clement, 5.5 (1st cent. CE - 1st cent. CE)
| 5.5. καὶ γινώσκετε, ἀδελφοί, ὅτι ἡ ἐπιδημία ἡ ἐν τῷ κόσμῳ τούτῳ τῆς σαρκὸς ταύτης μικρά ἐστιν καὶ ὀλιγοχρόνιος, ἡ δὲ ἐπαγγελία τοῦ Χριστοῦ μεγάλη καὶ θαυμαστή ἐστιν, καὶ ἀνάπαυσις τῆς μελλούσης βασιλείας καὶ ζωῆς αἰωνίου. | |
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19. Mishnah, Tamid, 7.4 (1st cent. CE - 3rd cent. CE)
| 7.4. The following are the psalms that were chanted in the Temple.On the first day they used to say, “The earth is the Lord's and the fullness thereof, the world and they that dwell therein” (Psalms. On the second day they used to say: “Great is the Lord and highly to be praised, in the city of our God. His holy mountain” (Psalms. On the third day they used to say: “God stands in the congregation of God, in the midst of the judges he judges” (Psalms. On the fourth day they used to say: “O Lord, God to whom vengeance belongs. God to whom vengeance belongs, shine forth” (Psalms. On the fifth day they used to say: “Sing aloud unto God our strength, shout unto the God of Jacob” (Psalms. On the sixth day they used to say: “The lord reigns, he is clothed in majesty, the Lord is clothed, He has girded himself with strength” (Psalms. On Shabbat they used to say: “A psalm, a song for the Sabbath day” (Psalms. A psalm, a song for the time to come, for the day that will be all Shabbat and rest for everlasting life. Congratulations! We have finished Tractate Tamid! It is a tradition at this point to thank God for helping us finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. Tamid may have been one of the more unusual tractates that we have ever learned. Instead of disputes between sages, heaps of logic and laws, we get an intricate description of the Temple service. Indeed, although the language is clearly rabbinic Hebrew, its descriptive style is more characteristic of the Bible than of rabbinic literature. It is likely that these descriptions, or at least parts thereof, come from Temple times. They were preserved because the rabbis fervently hoped that the Temple would be rebuilt during their own lifetimes. While we may or may not share in this wish, I think we can all appreciate the respect in which they held this ceremony. Despite the fact that it was performed each and every day, twice every day, they don’t seem to have lost their sense of wonder at the intimate connection that they received with God through the sacrificial process. I hope you have enjoyed Tamid. Tomorrow we begin Tractate Middot (the last tractate in Seder Kodashim!)." |
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20. New Testament, Apocalypse, 19.7 (1st cent. CE - 1st cent. CE)
| 19.7. Let us rejoice and be exceedingly glad, and let us give the glory to him. For the marriage of the Lamb has come, and his wife has made herself ready. |
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21. New Testament, Colossians, 3.5 (1st cent. CE - 1st cent. CE)
| 3.5. Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry; |
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22. New Testament, Hebrews, 4.10 (1st cent. CE - 1st cent. CE)
| 4.10. For he who has entered into his rest has himself also rested from his works, as God did from his. |
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23. New Testament, Philippians, 3.19 (1st cent. CE - 1st cent. CE)
| 3.19. whose end is destruction, whose god is the belly, and whose glory is in their shame, who think about earthly things. |
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24. New Testament, Matthew, 11.29 (1st cent. CE - 1st cent. CE)
| 11.29. Take my yoke upon you, and learn from me, for I am humble and lowly in heart; and you will find rest for your souls. |
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25. Anon., The Acts of John, 113 (2nd cent. CE - 3rd cent. CE)
| 113. O thou who hast kept me until this hour for thyself and untouched by union with a woman: who when in my youth I desired to marry didst appear unto me and say to me: John I have need of thee: who didst prepare for me also a sickness of the body: who when for the third time I would marry didst forthwith prevent me, and then at the third hour of the day saidst unto me on the sea: John, if thou hadst not been mine, I would have suffered thee to marry: who for two years didst blind me (or afflict mine eyes), and grant me to mourn and entreat thee: who in the third year didst open the eyes of my mind and also grant me my visible eyes: who when I saw clearly didst ordain that it should be grievous to me to look upon a woman: who didst save me from the temporal fantasy and lead me unto that which endureth always: who didst rid me of the foul madness that is in the flesh: who didst take me from the bitter death and establish me on thee alone: who didst muzzle the secret disease of my soul and cut off the open deed: who didst afflict and banish him that raised tumult in me: who didst make my love of thee spotless: who didst make my joining unto thee perfect and unbroken: who didst give me undoubting faith in thee, who didst order and make clear my inclination toward thee: thou who givest unto every man the due reward of his works, who didst put into my soul that I should have no possession save thee only: for what is more precious than thee? Now therefore Lord, whereas I have accomplished the dispensation wherewith I was entrusted, account thou me worthy of thy rest, and grant me that end in thee which is salvation unspeakable and unutterable. |
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26. Anon., Leviticus Rabba, 29.11, 30.2 (2nd cent. CE - 5th cent. CE)
| 29.11. כָּל הַשְּׁבִיעִין חֲבִיבִין לְעוֹלָם, לְמַעְלָן הַשְּׁבִיעִי חָבִיב, שָׁמַיִם וּשְׁמֵי הַשָּׁמַיִם וְרָקִיעַ וּשְׁחָקִים, זְבוּל וּמָעוֹן וַעֲרָבוֹת, וּכְתִיב (תהלים סח, ה): סֹלוּ לָרֹכֵב בָּעֲרָבוֹת בְּיָהּ שְׁמוֹ. בָּאֲרָצוֹת, שְׁבִיעִית חֲבִיבָה: אֶרֶץ, אֲדָמָה, אַרְקָא, גַּיְא, צִיָה, נְשִׁיָּה, תֵּבֵל. וּכְתִיב (תהלים ט, ט): וְהוּא יִשְׁפֹּט תֵּבֵל בְּצֶדֶק יָדִין לְאֻמִּים בְּמֵישָׁרִים. בַּדּוֹרוֹת שְׁבִיעִי חָבִיב: אָדָם, שֵׁת, אֱנוֹשׁ, קֵינָן, מַהַלַּלְאֵל, יֶרֶד, חֲנוֹךְ. וּכְתִיב (בראשית ה, כד): וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים. בָּאָבוֹת שְׁבִיעִי חָבִיב: אַבְרָהָם, יִצְחָק וְיַעֲקֹב, לֵוִי, קְהָת, עַמְרָם, משֶׁה. וּכְתִיב (שמות יט, ג): וּמשֶׁה עָלָה אֶל הָאֱלֹהִים. בְּבָנִים הַשְּׁבִיעִי חָבִיב, שֶׁנֶּאֱמַר (דברי הימים א ב, טו): דָּוִיד [הוא] הַשְּׁבִעִי. בַּמְּלָכִים הַשְּׁבִיעִי חָבִיב: שָׁאוּל, אִישׁ בּשֶׁת, דָּוִד, שְׁלֹמֹה, רְחַבְעָם, אֲבִיָה, אָסָא. וּכְתִיב (דברי הימים ב יד, י): וַיִּקְרָא אָסָא אֶל ה'. בַּשָּׁנִים שְׁבִיעִי חָבִיב, שֶׁנֶּאֱמַר (שמות כג, יא): וְהַשְּׁבִיעִית תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ. בַּשְּׁמִטִּין שְׁבִיעִי חָבִיב, שֶׁנֶּאֱמַר (ויקרא כה, י): וְקִדַּשְׁתֶּם אֵת שְׁנַת הַחֲמִשִּׁים. בַּיָּמִים שְׁבִיעִי חָבִיב, שֶׁנֶּאֱמַר (בראשית ב, ג): וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי. בֶּחֳדָשִׁים שְׁבִיעִי חָבִיב, שֶׁנֶּאֱמַר (ויקרא כג, כד): בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ. 30.2. דָּבָר אַחֵר, וּלְקַחְתֶּם לָכֶם, הֲדָא הוּא דִכְתִיב (תהלים טז, יא): תּוֹדִיעֵנִי אֹרַח חַיִּים שׂבַע שְׂמָחוֹת, אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא תּוֹדִיעֵנִי בְּאֵיזֶה פִּילוֹן מְפֻלָּשׁ לְחַיֵּי הָעוֹלָם הַבָּא, רַבִּי יוּדָן אָמַר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְדָוִד אִם חַיִּים אַתָּה צָרִיךְ, יִסּוּרִין אַתָּה צָרִיךְ, כְּדִכְתִיב (משלי ו, כג): וְדֶרֶךְ חַיִּים תּוֹכְחוֹת מוּסָר. שׂבַע שְׂמָחוֹת, שִׂבְּעָנוּ בַּחֲמִשָּׁה שְׂמָחוֹת, מִקְרָא, מִשְׁנָה, תַּלְמוּד, תּוֹסֶפְתָּא וְאַגָּדוֹת. דָּבָר אַחֵר, שׂבַע שְׂמָחוֹת אֶת פָּנֶיךָ, אֵלּוּ שֶׁבַע כִּתּוֹת שֶׁל צַדִּיקִים שֶׁעֲתִידִים לְהַקְבִּיל פְּנֵי שְׁכִינָה וּפְנֵיהֶם דּוֹמוֹת לַחַמָּה וּלְבָנָה, לָרָקִיעַ, לַכּוֹכָבִים, לַבְּרָקִים וּלְשׁוֹשַׁנִּים וְלַמְּנוֹרָה הַטְּהוֹרָה שֶׁהָיְתָה בְּבֵית הַמִּקְדָּשׁ. לַחַמָּה מִנַּיִן, שֶׁנֶּאֱמַר (שיר השירים ו, י): בָּרָה כַּחַמָּה. לַלְּבָנָה מִנַּיִן, שֶׁנֶּאֱמַר (שיר השירים ו, י): יָפָה כַלְּבָנָה. לָרָקִיעַ מִנַּיִן, שֶׁנֶּאֱמַר (דניאל יב, ג): וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ. לַכּוֹכָבִים מִנַּיִן, שֶׁנֶּאֱמַר (דניאל יב, ג): וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד. לַבְּרָקִים מִנַּיִן, שֶׁנֶּאֱמַר (נחום ב, ה): מַרְאֵיהֶן כַּלַּפִּידִים כַּבְּרָקִים יְרוֹצֵצוּ. לְשׁוֹשַׁנִּים מִנַּיַן, שֶׁנֶּאֱמַר (תהלים מה, א): לַמְנַצֵּחַ עַל שׁשַׁנִּים. לַמְּנוֹרָה הַטְּהוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (זכריה ד, ב): וַיֹּאמֶר אֵלַי מָה אַתָּה רֹאֶה וָאֹמַר רָאִיתִי וְהִנֵּה מְנוֹרַת זָהָב כֻּלָּהּ. (תהלים טז, יא): נְעִמוֹת בִּימִינְךָ נֶצַח, וְכִי מִי מוֹדִיעֵנוּ אֵיזוֹ כַּת הַחֲבִיבָה וְהַנְּעִימָה שֶׁבָּהֶן, תְּרֵין אָמוֹרָאִין, חַד אָמַר זוֹ שֶׁבָּאָה מִכֹּחָהּ שֶׁל תּוֹרָה וּמִכֹּחָן שֶׁל מִצְווֹת, וְאָחֳרָנָא אָמַר אֵלּוּ סוֹפְרִין וּמַשְׁנִין שֶׁמְּלַמְּדִין תִּינוֹקוֹת בַּאֲמִתָּן, שֶׁהֵן עֲתִידִין לַעֲמֹד בִּימִינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב: נְעִמוֹת בִּימִינְךָ נֶצַח. דָּבָר אַחֵר, שׂבַע שְׂמָחוֹת, אַל תְּהִי קוֹרֵא כֵּן אֶלָּא שֶׁבַע שְׂמָחוֹת, אֵלּוּ שֶׁבַע מִצְווֹת שֶׁבֶּחָג, וְאֵלּוּ הֵן, אַרְבָּעָה מִינִין שֶׁבַּלּוּלָב, וְסֻכָּה, חֲגִיגָה וְשִׂמְחָה. אִם שִׂמְחָה לָמָּה חֲגִיגָה וְאִם חֲגִיגָה לָמָּה שִׂמְחָה, אָמַר רַבִּי אָבִין מָשָׁל לִשְׁנַיִם שֶׁנִּכְנְסוּ אֵצֶל הַדַּיָּן וְלֵית אֲנַן יָדְעִין מַאן הוּא נוֹצֵחַ, אֶלָּא מַאן דְּנָסַב בָּאיָין בִּידֵיהּ, אֲנַן יָדְעִין דְּהוּא נָצוֹחַיָיא, כָּךְ יִשְׂרָאֵל וְאֻמּוֹת הָעוֹלָם בָּאִין וּמְקַטְרְגִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא בְּרֹאשׁ הַשָּׁנָה וְלֵית אֲנַן יָדְעִין מַאן נָצַח, אֶלָּא בַּמֶּה שֶׁיִּשְׂרָאֵל יוֹצְאִין מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְלוּלָבֵיהֶן וְאֶתְרוֹגֵיהֶן בְּיָדָן, אָנוּ יוֹדְעִין דְיִשְׂרָאֵל אִינוּן נָצוֹחַיָּא, לְפִיכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל וְאוֹמֵר לָהֶם: וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן. | |
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27. Anon., Acts of John, 113 (2nd cent. CE - 3rd cent. CE)
| 113. O thou who hast kept me until this hour for thyself and untouched by union with a woman: who when in my youth I desired to marry didst appear unto me and say to me: John I have need of thee: who didst prepare for me also a sickness of the body: who when for the third time I would marry didst forthwith prevent me, and then at the third hour of the day saidst unto me on the sea: John, if thou hadst not been mine, I would have suffered thee to marry: who for two years didst blind me (or afflict mine eyes), and grant me to mourn and entreat thee: who in the third year didst open the eyes of my mind and also grant me my visible eyes: who when I saw clearly didst ordain that it should be grievous to me to look upon a woman: who didst save me from the temporal fantasy and lead me unto that which endureth always: who didst rid me of the foul madness that is in the flesh: who didst take me from the bitter death and establish me on thee alone: who didst muzzle the secret disease of my soul and cut off the open deed: who didst afflict and banish him that raised tumult in me: who didst make my love of thee spotless: who didst make my joining unto thee perfect and unbroken: who didst give me undoubting faith in thee, who didst order and make clear my inclination toward thee: thou who givest unto every man the due reward of his works, who didst put into my soul that I should have no possession save thee only: for what is more precious than thee? Now therefore Lord, whereas I have accomplished the dispensation wherewith I was entrusted, account thou me worthy of thy rest, and grant me that end in thee which is salvation unspeakable and unutterable. |
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28. Irenaeus, Refutation of All Heresies, 4.16.1, 5.30.4 (2nd cent. CE - 3rd cent. CE)
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29. Maximus of Tyre, Dialexeis, 11.10 (2nd cent. CE - 2nd cent. CE)
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30. Palestinian Talmud, Hagigah, 2.1, 77a, 2 (2nd cent. CE - 5th cent. CE)
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31. Babylonian Talmud, Berachot, 57b (3rd cent. CE - 6th cent. CE)
| 57b. אמר רבי יוחנן השכים ונפל פסוק לתוך פיו הרי זה נבואה קטנה תנו רבנן שלשה מלכים הם הרואה דוד בחלום יצפה לחסידות שלמה יצפה לחכמה אחאב ידאג מן הפורענות,ג' נביאים הם הרואה ספר מלכים יצפה לגדולה יחזקאל יצפה לחכמה ישעיה יצפה לנחמה ירמיה ידאג מן הפורענות,שלשה כתובים גדולים הם הרואה ספר תהלים יצפה לחסידות משלי יצפה לחכמה איוב ידאג מן הפורענות,שלשה כתובים קטנים הם הרואה שיר השירים בחלום יצפה לחסידות קהלת יצפה לחכמה קינות ידאג מן הפורענות הרואה מגלת אסתר נס נעשה לו,שלשה חכמים הם הרואה רבי בחלום יצפה לחכמה ראב"ע יצפה לעשירות רבי ישמעאל בן אלישע ידאג מן הפורענות,שלשה תלמידי חכמים הם הרואה בן עזאי בחלום יצפה לחסידות בן זומא יצפה לחכמה אחר ידאג מן הפורענות,כל מיני חיות יפות לחלום חוץ מן הפיל והקוף והקפוד והאמר מר הרואה פיל בחלום פלא נעשה לו לא קשיא הא דמסרג הא דלא מסרג,כל מיני מתכת יפין לחלום חוץ ממר פסל וקרדום והני מילי דחזנהו בקתייהו כל מיני פירות יפין לחלום חוץ מפגי תמרה כל מיני ירקות יפין לחלום חוץ מראשי לפתות והאמר רב לא איעתרי עד דחזאי ראשי לפתות כי חזא בכנייהו חזא כל מיני צבעונין יפין לחלום חוץ מן התכלת כל מיני עופות יפין לחלום חוץ מן קריא וקפופא וקורפראי:,[הגו"ף הגו"ף מעי"ן משיבי"ן ומרחיבי"ן סימן]:,ג' נכנסין לגוף ואין הגוף נהנה מהן גודגדניות וכפניות ופגי תמרה שלשה אין נכנסין לגוף והגוף נהנה מהן אלו הן רחיצה וסיכה ותשמיש שלשה מעין העולם הבא אלו הן שבת שמש ותשמיש,תשמיש דמאי אילימא תשמיש המטה הא מכחש כחיש אלא תשמיש נקבים,שלשה משיבין דעתו של אדם אלו הן קול ומראה וריח שלשה מרחיבין דעתו של אדם אלו הן דירה נאה ואשה נאה וכלים נאים:,[חמש"ה ושש"ה ועשר"ה סימן]: חמשה אחד מששים אלו הן אש דבש ושבת ושינה וחלום אש אחד מששים לגיהנם דבש אחד מששים למן שבת אחד מששים לעולם הבא שינה אחד מששים למיתה חלום אחד מששים לנבואה,ששה דברים סימן יפה לחולה אלו הן עטוש זיעה שלשול קרי ושינה וחלום עטוש דכתיב (איוב מא, י) עטישותיו תהל אור זיעה דכתיב (בראשית ג, יט) בזעת אפיך תאכל לחם שלשול דכתיב (ישעיהו נא, יד) מהר צועה להפתח ולא ימות לשחת קרי דכתיב (ישעיהו נג, י) יראה זרע יאריך ימים שינה דכתיב (איוב ג, יג) ישנתי אז ינוח לי חלום דכתיב (ישעיהו לח, טז) ותחלימני והחייני,ששה דברים מרפאין את החולה מחליו ורפואתו רפואה אלו הן כרוב ותרדין וסיסין יבשין וקיבה והרת ויותרת הכבד וי"א אף דגים קטנים ולא עוד אלא שדגים קטנים מפרין ומברין כל גופו של אדם,עשרה דברים מחזירין את החולה לחליו וחליו קשה אלו הן האוכל בשר שור בשר שמן בשר צלי בשר צפרים וביצה צלויה ותגלחת ושחלים והחלב והגבינה והמרחץ וי"א אף אגוזים וי"א אף קשואים,תנא דבי ר' ישמעאל למה נקרא שמן קשואים מפני שהן קשים לגוף כחרבות איני והכתיב (בראשית כה, כג) ויאמר ה' לה שני גוים בבטנך אל תקרי גוים אלא גיים וא"ר יהודה אמר רב אלו אנטונינוס ורבי שלא פסק משלחנם לא צנון ולא חזרת ולא קשואין לא בימות החמה ולא בימות הגשמים,לא קשיא הא ברברבי הא בזוטרי,ת"ר מת בבית שלום בבית אכל ושתה בבית סימן יפה לבית נטל כלים מן הבית סימן רע לבית תרגמא רב פפא במסאנא וסנדלא כל דשקיל שכבא מעלי בר ממסאנא וסנדלא כל דיהיב שכבא מעלי בר מעפרא וחרדלא:,מקום שנעקרה ממנו עבודת גלולים: תנו רבנן הרואה מרקוליס אומר ברוך שנתן ארך אפים לעוברי רצונו מקום שנעקרה ממנו עבודת כוכבים אומר ברוך שעקר עכו"ם מארצנו וכשם שנעקרה ממקום זה כן תעקר מכל מקומות ישראל והשב לב עובדיהם לעבדך ובח"ל אין צריך לומר והשב לב עובדיהם לעבדך מפני שרובה עובדי כוכבים רשב"א אומר אף בחוץ לארץ צריך לומר כן מפני שעתידים להתגייר שנאמר (צפניה ג, ט) אז אהפוך אל עמים שפה ברורה,דרש רב המנונא הרואה בבל הרשעה צריך לברך חמש ברכות ראה בבל אומר ברוך שהחריב בבל הרשעה ראה ביתו של נבוכדנצר אומר ברוך שהחריב ביתו של נבוכדנצר הרשע ראה גוב של אריות או כבשן האש אומר ברוך שעשה נסים לאבותינו במקום הזה ראה מרקוליס אומר ברוך שנתן ארך אפים לעוברי רצונו ראה מקום שנוטלין ממנו עפר אומר ברוך אומר ועושה גוזר ומקיים,רבא כי הוה חזי חמרי דשקלי עפרא טריף להו ידא על גבייהו ואמר רהוטו צדיקי למעבד רעותא דמרייכו מר בריה דרבינא כי הוה מטי לבבל הוה שקיל עפרא בסודריה ושדי לברא לקיים מה שנא' (ישעיהו יד, כג) וטאטאתיה במטאטא השמד אמר רב אשי אנא הא דרב המנונא לא שמיע לי אלא מדעתאי בריכתינהו לכולהו | 57b. bRabbi Yoḥa said: One who awakenedin the morning and ba verseimmediately bfalls into his mouth,it is ba minor prophecy. The Sages taught: There are three kingswhose appearance in a dream is significant. bOne who sees David in a dream should expect piety;one who sees bSolomon should expect wisdom;and one who sees bAhab should be concerned about calamity. /b,There are also bthree books of Prophetswhose appearance in a dream is meaningful: bOne who sees the book of Kings should anticipate greatness,royalty; one who sees the book of bEzekiel should anticipate wisdom,as the configuration of the Divine Chariot is described therein; one who sees the book of bIsaiah should anticipate consolation;and one who sees the book of bJeremiah should be concerned about calamity,because Jeremiah prophesied extensively of impending calamity.,Similarly, there are bthree greatbooks of bWritingswhose appearance in a dream has particular significance: bOne who sees the book of Psalms should anticipate piety;one who sees the book of bProverbs should anticipate wisdom;one who sees the book of bJob should be concerned about calamity. /b, bThere arealso bthree minorbooks of bWritingswhose appearance in a dream is significant: bOne who sees Song of Songs in a dream should anticipate piety,as it describes God’s love for Israel; one who sees bEcclesiastes should anticipate wisdom;one who sees bLamentations should be concerned about calamity;and bone who sees the scroll of Esther,it is a sign that ba miracle will be performed on his behalf. /b, bThere are three Sageswhose appearance in a dream is significant: bOne who sees RabbiYehuda HaNasi bin a dream should anticipate wisdom;one who sees bRabbi Elazar ben Azarya should anticipate wealth,as he was particularly wealthy; and one who sees bRabbi Yishmael ben Elisha should be concerned about calamity,as he was one of the ten martyrs executed by the Romans.,There are bthree Torah scholarswho, despite their greatness in Torah, were never given the title Rabbi, and whose appearance in a dream is significant: bOne who sees Ben Azzai in a dream should anticipate piety;one who sees bBen Zoma should anticipate wisdom;and one who sees iAḥer /i,Elisha ben Avuya, bshould be concerned about calamity,as he strayed from the path of righteousness.,The Gemara says: bAll types of animals are auspicioussigns bfor a dream except for an elephant, a monkey and a long-tailed ape.The Gemara asks: bDidn’t the Master say: A miracle will be performed for one who sees an elephant in a dream?The Gemara answers: This is bnot difficult. Thisstatement that a vision of an elephant is a good omen refers to a case bwhere it is saddled,while bthisstatement that it is not a good omen refers to a case bwhere it is not saddled. /b,Similarly, the Gemara says: bAll types of metalutensils bare auspicioussigns bfor a dream, except for a hoe, a chisel, and an axe,as these are instruments of destruction. The Gemara notes that bthis appliesspecifically bwhen they are seen on their handles.On a similar note, the Gemara says: bAll kinds of fruit are auspicioussigns bfor a dream except for unripe dates. All kinds of vegetables are auspicioussigns bfor a dream except for turnip heads.The Gemara challenges: bDidn’t Rav say: I did not become wealthy until I saw turnip headsin my dream? Apparently turnip heads are a good omen. The Gemara responds: bWhen Rav sawthem, bhe saw them on their stems;if one sees turnip heads already picked, it is a bad omen. Similarly, ball kinds of colors are auspicioussigns bfor a dream, except for sky-blue [ itekhelet /i]. All kinds of birds are auspicioussigns in a dream bexcept for an eagle-owl, and an owl, and a ikurferai, /iall of which are nocturnal and have strange and frightening appearances.,The words: bThe body, the body, microcosm, ease,and bcomfortare bmnemonicsfor matters that the Gemara will discuss, each of which represents a list with shared qualities, similar to the lists cited above.,The Gemara says: bThreefood items benter the bodyyet bthe body does not benefit from them: Cherries, bad dates, and unripe dates.In contrast: bThreematters bdo not enter the bodyyet bthe body benefits from them, and they are: Washing, anointing, and usage [ itashmish /i],commonly used as a euphemism for conjugal relations. bThreematters bare microcosms of the World-to-Come, and they are: Sabbath, the sun and usage. /b,The Gemara asks: bUsage of whatbenefits the body and is a microcosm of the World-to-Come? bIf you saythat it refers to bconjugal relations, doesn’t that weakenthe body? bRather,it refers to busage of his orifices,relieving oneself., bThreematters bease one’s mind, and they are: Voice, sight, and smell,when they are pleasant and aesthetic. bThreematters bgive a person comfort, and they are: A beautiful abode, a beautiful wife, and beautiful vessels. /b,The numbers bfive, six, and ten are mnemonicsfor the categories to follow. The Gemara says: There are bfivematters in our world which are bone-sixtiethof their most extreme manifestations. bThey are: Fire, honey, Shabbat, sleep, and a dream.The Gemara elaborates: Our bfireis bone-sixtieth ofthe fire of bGehenna; honey is one-sixtieth of manna; Shabbat is one-sixtieth of the World-to-Come; sleep is one-sixtieth of death;and ba dream is one-sixtieth of prophecy. /b,Similarly: bSix matters are good omens for the sick: Sneezing, sweating, diarrhea, a seminal emission, sleep, and a dream.These are all alluded to in Scripture: bSneezing, as it is written: “His sneezes flash forth light”(Job 41:10), indicating that by means of a sneeze one comes to see the light of the world. bSweat, as it is written: “In the sweat of your face shall you eat bread”(Genesis 3:19). bDiarrhea, as it is written: “He that is bent down shall speedily be loosed; and he shall not go down dying into the pit”(Isaiah 51:14). bA seminal emission, as it is written: “That he might see his seed, prolong his days”(Isaiah 53:10). bSleep, as it is written: “I should have slept; then had I been at rest”(Job 3:13). bA dream, as it is written: “Wherefore You recover me [ ivataḥalimeni /i], and make me to live”(Isaiah 38:16); ivataḥalimeniis interpreted as etymologically similar to iḥalom /i, dream.,Similarly: bSix matters cure a sick person from his illness, and their cure isan effective bcure. They are: Cabbage, beets, dried foley,a medicinal plant, bthe stomach, the placenta, and the diaphragmof an animal. bSome saythat bsmall fishalso possess these qualities. bFurthermore, small fish cause one’s entire body to flourish and become healthy. /b,In contrast, bthere are ten matters thatcause a sick person who has recovered to suffer a brelapse of his illness, and his illness iseven more bsevere, and they are:Eating box meat,eating bfatty meatin general, eating broasted meat,eating bpoultry,eating ba roasted egg, shaving,eating bcress,drinking bmilk,eating bcheese, andbathing in a bbathhouse. And some sayeating bnuts, and some say eveneating bcucumbers. /b,It was btaughtin the bschool of Rabbi Yishmael: Why are they called cucumbers [ ikishu’im /i]? Because they are as harmful [ ikashim /i] to the body as swords.The Gemara asks: bIs that really so? Is it not written: “And the Lord said unto her: Two nations [ igoyim /i] are in your womb”(Genesis 25:23) and the Gemara says: bDo not readit as igoyim /i, ratherread it as igayim /i, proud ones. And Rav Yehuda saidthat bRav said:This verse was fulfilled in bthesetwo great individuals who descended from Rebecca: bAntoninus and RabbiYehuda HaNasi, bwhose tables,because of their wealth, bnever lacked for radish, lettuce or cucumbers, neither in summer nor in the rainy season.Apparently, cucumbers are good and are even a delicacy of kings.,The Gemara resolves: This is bnot difficult. Thisthat says they are harmful to the body refers bto large ones,while bthisthat says they were always served on the table of Rabbi Yehuda HaNasi and Antoninus refers bto small ones. /b,With regard to dreams, bthe Sages taught:One who dreams that he sees ba corpse in his house,it is a sign of bpeace in his house.If the corpse bate and drank in the house, it is good omen for the house.If the corpse bremoved vessels from the house,it bis a bad omen for the house,as it suggests that the corpse is taking someone from the house with him. bRav Pappa explainedthis only if the dream was bwith regard to a shoe and a sandal,as that indicates that someone from the house is going to embark on a long journey. As the Sages said: bEverythingthat ba corpse takesin a dream is a bgoodomen bexcept a shoe and a sandal; everything that a corpse givesin a dream is a bgoodomen bexcept dust and mustard,which looks like dust, as they portend burial.,We learned in the mishna that one who sees ba place from which idolatry was eradicatedshould recite the blessing: Blessed…Who eradicated idolatry from our land. On this topic bthe Sages taughtin the iTosefta /i: bOne who seesthe idol called bMercury [ iMarkulis /i] recites: Blessed…who has shown patience to those who violate His will,as each day new rocks would be thrown upon the pile constructed in Mercury’ honor ( iTosafot /i). One who sees ba place from which idolatry was eradicated should recite: Blessed…Who eradicated idolatry from our land. And just as it was eradicated from this place, so too may it be eradicated from all places of Israel, and restore the hearts of their worshippers to worship You. Outside of EretzYisrael, bone need not recite: And restore the hearts of their worshippers to worship You, since it is predomitly populated by gentiles. Rabbi Shimon ben Elazar says: Even outside of EretzYisrael bone is required to recite thatformula bbecausein the end of days all nations bwill convert, as it is stated: “For then will I turn to the peoples a pure language,that they may all call upon the Name of the Lord, to serve Him with one consent” (Zephaniah 3:9).,The Gemara goes on to discuss special blessings instituted by the Sages to be recited upon seeing extraordinary sights. bRav Hamnuna taught: One who sees the wicked Babylonia must recite five blessings.The Gemara elaborates: br bOne who sawthe ruins of bBabylonia, recites: Blessed…Who destroyed the wicked Babylonia.br bOne who sawthe ruins of bNebuchadnezzar’s house, recites: Blessed…Who destroyed the house of wicked Nebuchadnezzar.br bOne who saw the lion’s deninto which Daniel was thrown (see Daniel ch. 6) bor the furnaceinto which Haiah, Mishael, and Azariah bwere thrown(see Daniel ch. 3), brecites: Blessed…Who performed miracles for our ancestors in this place.br bOne who saw Mercury, recites: Blessed…Who has shown patience to those who violate His will.br bOne who saw a place from which earth is taken,as over the generations earth was taken from certain places and used as fertilizer or for construction in the surrounding areas, brecites: Blessed…Who speaks and acts, decrees and fulfills. /b,The Gemara relates that bwhen Rava would see donkeys carrying earthfrom Babylonia, bhe would slap their backs with his hand and sayto them: bRun, righteous ones, and fulfill the will of your Master. When Mar, son of Ravina, would arrive in Babylonia he would take earth in his kerchief and throw it outside, to fulfill that which is said: “And I will sweep it with the broom of destruction”(Isaiah 14:23). bRav Ashi said: I never heard thestatement of bRav Hamnuna,that one who sees Babylonia the wicked must recite five blessings. bHowever, based on my independent reasoning, I recited all of the blessings. /b |
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32. Babylonian Talmud, Hagigah, 5b (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 |
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33. Babylonian Talmud, Ketuvot, 77b (3rd cent. CE - 6th cent. CE)
| 77b. התם כי אמרה הוינא בהדיה שבקינן לה הכא אף על גב דאמרה הוינא בהדיה לא שבקינן לה והרי מוכה שחין דאף על גב דאמרה הוינא בהדיה לא שבקינן לה דתנן חוץ ממוכה שחין מפני שממקתו וקתני,התם כי אמרה דיירנא בהדיה בסהדי שבקינן לה הכא אע"ג דאמרה דיירנא בהדיה בסהדי לא שבקינן לה,תניא אמר רבי יוסי שח לי זקן אחד מאנשי ירושלים עשרים וארבעה מוכי שחין הן וכולן אמרו חכמים תשמיש קשה להן ובעלי ראתן קשה מכולן ממאי הוי דתניא הקיז דם ושימש הויין לו בנים ויתיקין הקיזו שניהם ושימשו הויין לו בנים בעלי ראתן אמר רב פפא לא אמרן אלא דלא טעים מידי אבל טעים מידי לית לן בה,מאי סימניה דלפן עיניה ודייבי נחיריה ואיתי ליה רירא מפומיה ורמו דידבי עילויה ומאי אסותיה אמר אביי פילא ולודנא גירדא דאגוזא וגירדא דאשפא וכליל מלכא ומתחלא דדיקלא סומקא ושליק להו בהדי הדדי ומעייל ליה לביתא דשישא ואי לא איכא ביתא דשישא מעייל ליה לביתא דשב לבני ואריחא,ונטיל ליה תלת מאה כסי על רישיה עד דרפיא ארעיתא דמוחיה וקרע למוחיה ומייתי ארבע טרפי דאסא ומדלי כל חד כרעא ומותיב חד ושקיל בצבתא וקלי ליה דאי לא הדר עילויה,מכריז רבי יוחנן הזהרו מזבובי של בעלי ראתן רבי זירא לא הוה יתיב בזיקיה רבי אלעזר לא עייל באהליה רבי אמי ורבי אסי לא הוו אכלי מביעי דההיא מבואה ריב"ל מיכרך בהו ועסיק בתורה אמר (משלי ה, יט) אילת אהבים ויעלת חן אם חן מעלה על לומדיה אגוני לא מגנא,כי הוה שכיב אמרו ליה למלאך המות זיל עביד ליה רעותיה אזל איתחזי ליה א"ל אחוי לי דוכתאי אמר ליה לחיי א"ל הב לי סכינך דלמא מבעתת לי באורחא יהבה ניהליה כי מטא להתם דלייה קא מחוי ליה שוור נפל לההוא גיסא,נקטיה בקרנא דגלימיה א"ל בשבועתא דלא אתינא אמר קודשא בריך הוא אי איתשיל אשבועתא ניהדר אי לא לא ניהדר אמר ליה הב לי סכינאי לא הוה קא יהיב ליה נפקא בת קלא ואמרה ליה הב ניהליה דמיתבעא לברייתא מכריז אליהו קמיה פנו מקום לבר ליואי פנו מקום לבר ליואי,אזל אשכחיה לר' שמעון בן יוחאי דהוה יתיב על תלת עשר תכטקי פיזא אמר ליה את הוא בר ליואי אמר ליה הן נראתה קשת בימיך אמר ליה הן אם כן אי אתה בר ליואי ולא היא דלא הואי מידי אלא סבר לא אחזיק טיבותא לנפשאי,רבי חנינא בר פפא שושביניה הוה כי הוה קא ניחא נפשיה אמרו ליה למלאך המות זיל עביד ליה רעותיה אזל לגביה ואיתחזי ליה אמר ליה שבקי תלתין יום עד דנהדר תלמודאי דאמרי אשרי מי שבא לכאן ותלמודו בידו שבקיה לבתר תלתין יומין אזל איתחזי ליה א"ל אחוי לי דוכתאי א"ל לחיי א"ל הב לי סכינך דלמא מבעתת לי באורחא אמר ליה כחברך בעית למיעבד לי,אמר ליה אייתי ספר תורה וחזי מי איכא מידי דכתיב ביה דלא קיימתיה אמר ליה מי איכרכת בבעלי ראתן ואיעסקת בתורה ואפילו הכי כי נח נפשיה אפסיק ליה עמודא דנורא בין דידיה לעלמא וגמירי דלא מפסיק עמודא דנורא אלא לחד בדרא או לתרין בדרא,קרב לגביה רבי אלכסנדרי אמר עשה בשביל כבוד חכמים לא אשגח עשה בשביל כבוד אביך לא אשגח עשה בשביל כבוד עצמך איסתלק אמר אביי לאפוקי ממאן דלא קיים (אפילו אות אחת) אמר ליה רב אדא בר מתנא לאפוקי ממר דלא אית ליה מעקה לאיגריה ולא היא מיהוה הוה וההיא שעתא הוא דשדייה זיקא,אמר ר' חנינא מפני מה אין בעלי ראתן בבבל מפני שאוכלין תרדין ושותין שכר של היזמי אמר רבי יוחנן מפני מה אין מצורעין בבבל מפני שאוכלין תרדין ושותין שכר ורוחצין במי פרת:, br br big strongהדרן עלך המדיר את אשתו /strong /big br br | |
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34. Anon., Avot Derabbi Nathan A, 37 (6th cent. CE - 8th cent. CE)
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35. Anon., 4 Ezra, 3.1, 4.35, 7.28, 7.36-7.38, 7.60, 7.71, 7.78-7.94, 7.96-7.101, 7.117-7.118, 7.131, 8.52, 12.34, 12.37-12.38, 14.48
| 3.1. In the thirtieth year after the destruction of our city, I Salathiel, who am also called Ezra, was in Babylon. I was troubled as I lay on my bed, and my thoughts welled up in my heart 4.35. Did not the souls of the righteous in their chambers ask about these matters, saying, `How long are we to remain here? And when will come the harvest of our reward? 7.28. For my son the Messiah shall be revealed with those who are with him, and those who remain shall rejoice four hundred years. 7.36. Then the pit of torment shall appear, and opposite it shall be the place of rest; and the furnace of hell shall be disclosed, and opposite it the paradise of delight. 7.37. Then the Most High will say to the nations that have been raised from the dead, `Look now, and understand whom you have denied, whom you have not served, whose commandments you have despised! 7.38. Look on this side and on that; here are delight and rest, and there are fire and torments!' Thus he will speak to them on the day of judgment -- 7.60. So also will be the judgment which I have promised; for I will rejoice over the few who shall be saved, because it is they who have made my glory to prevail now, and through them my name has now been honored. 7.71. And now understand from your own words, for you have said that the mind grows with us. 7.78. Now, concerning death, the teaching is: When the decisive decree has gone forth from the Most High that a man shall die, as the spirit leaves the body to return again to him who gave it, first of all it adores the glory of the Most High. 7.79. And if it is one of those who have shown scorn and have not kept the way of the Most High, and who have despised his law, and who have hated those who fear God -- 7.80. such spirits shall not enter into habitations, but shall immediately wander about in torments, ever grieving and sad, in seven ways. 7.81. The first way, because they have scorned the law of the Most High. 7.82. The second way, because they cannot now make a good repentance that they may live. 7.83. The third way, they shall see the reward laid up for those who have trusted the covets of the Most High. 7.84. The fourth way, they shall consider the torment laid up for themselves in the last days. 7.85. The fifth way, they shall see how the habitations of the others are guarded by angels in profound quiet. 7.86. The sixth way, they shall see how some of them will pass over into torments. 7.87. The seventh way, which is worse than all the ways that have been mentioned, because they shall utterly waste away in confusion and be consumed with shame, and shall wither with fear at seeing the glory of the Most High before whom they sinned while they were alive, and before whom they are to be judged in the last times. 7.88. Now this is the order of those who have kept the ways of the Most High, when they shall be separated from their mortal body. 7.89. During the time that they lived in it, they laboriously served the Most High, and withstood danger every hour, that they might keep the law of the Lawgiver perfectly. 7.90. Therefore this is the teaching concerning them: 7.91. First of all, they shall see with great joy the glory of him who receives them, for they shall have rest in seven orders. 7.92. The first order, because they have striven with great effort to overcome the evil thought which was formed with them, that it might not lead them astray from life into death. 7.93. The second order, because they see the perplexity in which the souls of the ungodly wander, and the punishment that awaits them. 7.94. The third order, they see the witness which he who formed them bears concerning them, that while they were alive they kept the law which was given them in trust. 7.96. The fifth order, they rejoice that they have now escaped what is corruptible, and shall inherit what is to come; and besides they see the straits and toil from which they have been delivered, and the spacious liberty which they are to receive and enjoy in immortality. 7.97. The sixth order, when it is shown to them how their face is to shine like the sun, and how they are to be made like the light of the stars, being incorruptible from then on. 7.98. The seventh order, which is greater than all that have been mentioned, because they shall rejoice with boldness, and shall be confident without confusion, and shall be glad without fear, for they hasten to behold the face of him whom they served in life and from whom they are to receive their reward when glorified. 7.99. This is the order of the souls of the righteous, as henceforth is announced; and the aforesaid are the ways of torment which those who would not give heed shall suffer hereafter. 7.100. I answered and said, "Will time therefore be given to the souls, after they have been separated from the bodies, to see what you have described to me? 7.101. He said to me, "They shall have freedom for seven days, so that during these seven days they may see the things of which you have been told, and afterwards they shall be gathered in their habitations. 8.52. because it is for you that paradise is opened, the tree of life is planted, the age to come is prepared, plenty is provided, a city is built, rest is appointed, goodness is established and wisdom perfected beforehand. 12.34. But he will deliver in mercy the remt of my people, those who have been saved throughout my borders, and he will make them joyful until the end comes, the day of judgment, of which I spoke to you at the beginning. 12.37. Therefore write all these things that you have seen in a book, and put it in a hidden place; 12.38. and you shall teach them to the wise among your people, whose hearts you know are able to comprehend and keep these secrets. 14.48. And I did so. |
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36. Anon., 4 Baruch, 5
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