Tiresias: The Ancient Mediterranean Religions Source Database

624

Anon., Genesis Rabba, 50.2

וְהוּא בְאֶחָד וּמִי יְשִׁיבֶנּוּ וְנַפְשׁוֹ אִוְּתָה וַיָּעַשׂ <>(איוב כג, יג)<>, תָּנָא אֵין מַלְאָךְ אֶחָד עוֹשֶׂה שְׁתֵּי שְׁלִיחוֹת, וְלֹא שְׁנֵי מַלְאָכִים עוֹשִׂים שְׁלִיחוּת אֶחָת, וְאַתְּ אֲמַרְתְּ שְׁנֵי, אֶלָּא מִיכָאֵל אָמַר בְּשׂוֹרָתוֹ וְנִסְתַּלֵּק, גַּבְרִיאֵל נִשְׁתַּלַּח לַהֲפֹךְ אֶת סְדוֹם, וּרְפָאֵל לְהַצִּיל אֶת לוֹט. <>(בראשית יט, א)<>: וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה, הָכָא אַתְּ אָמַר מַלְאָכִים וּלְהַלָּן <>(בראשית יח, ב)<>: קוֹרֵא אוֹתָן אֲנָשִׁים, אֶלָּא לְהַלָּן שֶׁהָיְתָה שְׁכִינָה עַל גַּבֵּיהֶן קְרָאָם אֲנָשִׁים, כֵּיוָן שֶׁנִּסְתַּלְּקָה שְׁכִינָה מֵעַל גַּבֵּיהֶן לָבְשׁוּ מַלְאָכוּת. אָמַר רַבִּי תַּנְחוּמָא אָמַר רַבִּי לֵוִי אַבְרָהָם שֶׁהָיָה כֹּחוֹ יָפֶה נִדְמוּ לוֹ בִּדְמוּת אֲנָשִׁים, אֲבָל לוֹט עַל יְדֵי שֶׁהָיָה כֹּחוֹ רַע נִדְמוּ לוֹ בִּדְמוּת מַלְאָכִים. אָמַר רַבִּי חֲנִינָא עַד שֶׁלֹא עָשׂוּ שְׁלִיחוּתָן קְרָאָן אֲנָשִׁים מִשֶּׁעָשׂוּ שְׁלִיחוּתָן מַלְאָכִים. אָמַר רַבִּי תַּנְחוּמָא לְאֶחָד שֶׁנָּטַל הֶגְמוֹנְיָא מִן הַמֶּלֶךְ, עַד שֶׁלֹא הִגִּיעַ לְבֵית אוֹרְיָין שֶׁלּוֹ הָיָה מְהַלֵּךְ כְּפַגָּן, כֵּיוָן שֶׁהִגִּיעַ לְבֵית אוֹרְיָין שֶׁלּוֹ הָיָה מְהַלֵּךְ כְּקָאלְמִין, כָּךְ עַד שֶׁלֹא עָשׂוּ שְׁלִיחוּתָן קְרָאָן אֲנָשִׁים כֵּיוָן שֶׁעָשׂוּ שְׁלִיחוּתָן קְרָאָן מַלְאָכִים.

\"But He is at one with Himself, and who can turn him? And what His soul desireth, even that He doeth.\" (Job 23:13) It was taught: One angel does not carry out two commissions, and two angels do not carry out one commission. And you say \"two\"!? (Genesis 19:1) Rather, Michael said his tidings and departed, Gabriel was sent to overthrow Sodom, and Raphael to rescue Lot."

וְהוּא בְאֶחָד וּמִי יְשִׁיבֶנּוּ וְנַפְשׁוֹ אִוְּתָה וַיָּעַשׂ (איוב כג, יג), תָּנָא אֵין מַלְאָךְ אֶחָד עוֹשֶׂה שְׁתֵּי שְׁלִיחוֹת, וְלֹא שְׁנֵי מַלְאָכִים עוֹשִׂים שְׁלִיחוּת אֶחָת, וְאַתְּ אֲמַרְתְּ שְׁנֵי, אֶלָּא מִיכָאֵל אָמַר בְּשׂוֹרָתוֹ וְנִסְתַּלֵּק, גַּבְרִיאֵל נִשְׁתַּלַּח לַהֲפֹךְ אֶת סְדוֹם, וּרְפָאֵל לְהַצִּיל אֶת לוֹט. (בראשית יט, א): וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה, הָכָא אַתְּ אָמַר מַלְאָכִים וּלְהַלָּן (בראשית יח, ב): קוֹרֵא אוֹתָן אֲנָשִׁים, אֶלָּא לְהַלָּן שֶׁהָיְתָה שְׁכִינָה עַל גַּבֵּיהֶן קְרָאָם אֲנָשִׁים, כֵּיוָן שֶׁנִּסְתַּלְּקָה שְׁכִינָה מֵעַל גַּבֵּיהֶן לָבְשׁוּ מַלְאָכוּת. אָמַר רַבִּי תַּנְחוּמָא אָמַר רַבִּי לֵוִי אַבְרָהָם שֶׁהָיָה כֹּחוֹ יָפֶה נִדְמוּ לוֹ בִּדְמוּת אֲנָשִׁים, אֲבָל לוֹט עַל יְדֵי שֶׁהָיָה כֹּחוֹ רַע נִדְמוּ לוֹ בִּדְמוּת מַלְאָכִים. אָמַר רַבִּי חֲנִינָא עַד שֶׁלֹא עָשׂוּ שְׁלִיחוּתָן קְרָאָן אֲנָשִׁים מִשֶּׁעָשׂוּ שְׁלִיחוּתָן מַלְאָכִים. אָמַר רַבִּי תַּנְחוּמָא לְאֶחָד שֶׁנָּטַל הֶגְמוֹנְיָא מִן הַמֶּלֶךְ, עַד שֶׁלֹא הִגִּיעַ לְבֵית אוֹרְיָין שֶׁלּוֹ הָיָה מְהַלֵּךְ כְּפַגָּן, כֵּיוָן שֶׁהִגִּיעַ לְבֵית אוֹרְיָין שֶׁלּוֹ הָיָה מְהַלֵּךְ כְּקָאלְמִין, כָּךְ עַד שֶׁלֹא עָשׂוּ שְׁלִיחוּתָן קְרָאָן אֲנָשִׁים כֵּיוָן שֶׁעָשׂוּ שְׁלִיחוּתָן קְרָאָן מַלְאָכִים.

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

23 results

1. Hebrew Bible, Genesis, 14.2, 14.8, 18.2, 18.16-18.33, 19.1, 19.18-19.22, 19.24 (9th cent. BCE - 3rd cent. BCE)

14.2. עָשׂוּ מִלְחָמָה אֶת־בֶּרַע מֶלֶךְ סְדֹם וְאֶת־בִּרְשַׁע מֶלֶךְ עֲמֹרָה שִׁנְאָב מֶלֶךְ אַדְמָה וְשֶׁמְאֵבֶר מֶלֶךְ צביים [צְבוֹיִים] וּמֶלֶךְ בֶּלַע הִיא־צֹעַר׃ 14.2. וּבָרוּךְ אֵל עֶלְיוֹן אֲשֶׁר־מִגֵּן צָרֶיךָ בְּיָדֶךָ וַיִּתֶּן־לוֹ מַעֲשֵׂר מִכֹּל׃ 14.8. וַיֵּצֵא מֶלֶךְ־סְדֹם וּמֶלֶךְ עֲמֹרָה וּמֶלֶךְ אַדְמָה וּמֶלֶךְ צביים [צְבוֹיִם] וּמֶלֶךְ בֶּלַע הִוא־צֹעַר וַיַּעַרְכוּ אִתָּם מִלְחָמָה בְּעֵמֶק הַשִּׂדִּים׃ 18.2. וַיֹּאמֶר יְהוָה זַעֲקַת סְדֹם וַעֲמֹרָה כִּי־רָבָּה וְחַטָּאתָם כִּי כָבְדָה מְאֹד׃ 18.2. וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו וַיַּרְא וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה׃ 18.16. וַיָּקֻמוּ מִשָּׁם הָאֲנָשִׁים וַיַּשְׁקִפוּ עַל־פְּנֵי סְדֹם וְאַבְרָהָם הֹלֵךְ עִמָּם לְשַׁלְּחָם׃ 18.17. וַיהֹוָה אָמָר הַמְכַסֶּה אֲנִי מֵאַבְרָהָם אֲשֶׁר אֲנִי עֹשֶׂה׃ 18.18. וְאַבְרָהָם הָיוֹ יִהְיֶה לְגוֹי גָּדוֹל וְעָצוּם וְנִבְרְכוּ בוֹ כֹּל גּוֹיֵי הָאָרֶץ׃ 18.19. כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת־בָּנָיו וְאֶת־בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ יְהוָה לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט לְמַעַן הָבִיא יְהוָה עַל־אַבְרָהָם אֵת אֲשֶׁר־דִּבֶּר עָלָיו׃ 18.21. אֵרֲדָה־נָּא וְאֶרְאֶה הַכְּצַעֲקָתָהּ הַבָּאָה אֵלַי עָשׂוּ כָּלָה וְאִם־לֹא אֵדָעָה׃ 18.22. וַיִּפְנוּ מִשָּׁם הָאֲנָשִׁים וַיֵּלְכוּ סְדֹמָה וְאַבְרָהָם עוֹדֶנּוּ עֹמֵד לִפְנֵי יְהוָה׃ 18.23. וַיִּגַּשׁ אַבְרָהָם וַיֹּאמַר הַאַף תִּסְפֶּה צַדִּיק עִם־רָשָׁע׃ 18.24. אוּלַי יֵשׁ חֲמִשִּׁים צַדִּיקִם בְּתוֹךְ הָעִיר הַאַף תִּסְפֶּה וְלֹא־תִשָּׂא לַמָּקוֹם לְמַעַן חֲמִשִּׁים הַצַּדִּיקִם אֲשֶׁר בְּקִרְבָּהּ׃ 18.25. חָלִלָה לְּךָ מֵעֲשֹׂת כַּדָּבָר הַזֶּה לְהָמִית צַדִּיק עִם־רָשָׁע וְהָיָה כַצַּדִּיק כָּרָשָׁע חָלִלָה לָּךְ הֲשֹׁפֵט כָּל־הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט׃ 18.26. וַיֹּאמֶר יְהוָה אִם־אֶמְצָא בִסְדֹם חֲמִשִּׁים צַדִּיקִם בְּתוֹךְ הָעִיר וְנָשָׂאתִי לְכָל־הַמָּקוֹם בַּעֲבוּרָם׃ 18.27. וַיַּעַן אַבְרָהָם וַיֹּאמַר הִנֵּה־נָא הוֹאַלְתִּי לְדַבֵּר אֶל־אֲדֹנָי וְאָנֹכִי עָפָר וָאֵפֶר׃ 18.28. אוּלַי יַחְסְרוּן חֲמִשִּׁים הַצַּדִּיקִם חֲמִשָּׁה הֲתַשְׁחִית בַּחֲמִשָּׁה אֶת־כָּל־הָעִיר וַיֹּאמֶר לֹא אַשְׁחִית אִם־אֶמְצָא שָׁם אַרְבָּעִים וַחֲמִשָּׁה׃ 18.29. וַיֹּסֶף עוֹד לְדַבֵּר אֵלָיו וַיֹּאמַר אוּלַי יִמָּצְאוּן שָׁם אַרְבָּעִים וַיֹּאמֶר לֹא אֶעֱשֶׂה בַּעֲבוּר הָאַרְבָּעִים׃ 18.31. וַיֹּאמֶר הִנֵּה־נָא הוֹאַלְתִּי לְדַבֵּר אֶל־אֲדֹנָי אוּלַי יִמָּצְאוּן שָׁם עֶשְׂרִים וַיֹּאמֶר לֹא אַשְׁחִית בַּעֲבוּר הָעֶשְׂרִים׃ 18.32. וַיֹּאמֶר אַל־נָא יִחַר לַאדֹנָי וַאֲדַבְּרָה אַךְ־הַפַּעַם אוּלַי יִמָּצְאוּן שָׁם עֲשָׂרָה וַיֹּאמֶר לֹא אַשְׁחִית בַּעֲבוּר הָעֲשָׂרָה׃ 18.33. וַיֵּלֶךְ יְהוָה כַּאֲשֶׁר כִּלָּה לְדַבֵּר אֶל־אַבְרָהָם וְאַבְרָהָם שָׁב לִמְקֹמוֹ׃ 19.1. וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה בָּעֶרֶב וְלוֹט יֹשֵׁב בְּשַׁעַר־סְדֹם וַיַּרְא־לוֹט וַיָּקָם לִקְרָאתָם וַיִּשְׁתַּחוּ אַפַּיִם אָרְצָה׃ 19.1. וַיִּשְׁלְחוּ הָאֲנָשִׁים אֶת־יָדָם וַיָּבִיאוּ אֶת־לוֹט אֲלֵיהֶם הַבָּיְתָה וְאֶת־הַדֶּלֶת סָגָרוּ׃ 19.18. וַיֹּאמֶר לוֹט אֲלֵהֶם אַל־נָא אֲדֹנָי׃ 19.19. הִנֵּה־נָא מָצָא עַבְדְּךָ חֵן בְּעֵינֶיךָ וַתַּגְדֵּל חַסְדְּךָ אֲשֶׁר עָשִׂיתָ עִמָּדִי לְהַחֲיוֹת אֶת־נַפְשִׁי וְאָנֹכִי לֹא אוּכַל לְהִמָּלֵט הָהָרָה פֶּן־תִּדְבָּקַנִי הָרָעָה וָמַתִּי׃ 19.21. וַיֹּאמֶר אֵלָיו הִנֵּה נָשָׂאתִי פָנֶיךָ גַּם לַדָּבָר הַזֶּה לְבִלְתִּי הָפְכִּי אֶת־הָעִיר אֲשֶׁר דִּבַּרְתָּ׃ 19.22. מַהֵר הִמָּלֵט שָׁמָּה כִּי לֹא אוּכַל לַעֲשׂוֹת דָּבָר עַד־בֹּאֲךָ שָׁמָּה עַל־כֵּן קָרָא שֵׁם־הָעִיר צוֹעַר׃ 19.24. וַיהוָה הִמְטִיר עַל־סְדֹם וְעַל־עֲמֹרָה גָּפְרִית וָאֵשׁ מֵאֵת יְהוָה מִן־הַשָּׁמָיִם׃

14.2. that they made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela—the same is Zoar." 14.8. And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela—the same is Zoar; and they set the battle in array against them in the vale of Siddim;" 18.2. and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth," 18.16. And the men rose up from thence, and looked out toward Sodom; and Abraham went with them to bring them on the way." 18.17. And the LORD said: ‘Shall I hide from Abraham that which I am doing;" 18.18. seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?" 18.19. For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the LORD, to do righteousness and justice; to the end that the LORD may bring upon Abraham that which He hath spoken of him.’" 18.20. And the LORD said: ‘Verily, the cry of Sodom and Gomorrah is great, and, verily, their sin is exceeding grievous." 18.21. I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me; and if not, I will know.’" 18.22. And the men turned from thence, and went toward Sodom; but Abraham stood yet before the LORD." 18.23. And Abraham drew near, and said: ‘Will You indeed sweep away the righteous with the wicked?" 18.24. Peradventure there are fifty righteous within the city; wilt Thou indeed sweep away and not forgive the place for the fifty righteous that are therein?" 18.25. That be far from Thee to do after this manner, to slay the righteous with the wicked, that so the righteous should be as the wicked; that be far from Thee; shall not the judge of all the earth do justly?’" 18.26. And the LORD said: ‘If I find in Sodom fifty righteous within the city, then I will forgive all the place for their sake.’" 18.27. And Abraham answered and said: ‘Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes." 18.28. Peradventure there shall lack five of the fifty righteous; wilt Thou destroy all the city for lack of five?’ And He said: ‘I will not destroy it, if I find there forty and five.’" 18.29. And he spoke unto Him yet again, and said: ‘Peradventure there shall be forty found there.’ And He said: ‘I will not do it for the forty’s sake.’" 18.30. And he said: ‘Oh, let not the Lord be angry, and I will speak. Peradventure there shall thirty be found there.’ And He said: ‘I will not do it, if I find thirty there.’" 18.31. And he said: ‘Behold now, I have taken upon me to speak unto the Lord. Peradventure there shall be twenty found there.’ And He said: ‘I will not destroy it for the twenty’s sake.’" 18.32. And he said: ‘Oh, let not the Lord be angry, and I will speak yet but this once. Peradventure ten shall be found there.’ And He said: ‘I will not destroy it for the ten’s sake.’" 18.33. And the LORD went His way, as soon as He had left off speaking to Abraham; and Abraham returned unto his place." 19.1. And the two angels came to Sodom at even; and Lot sat in the gate of Sodom; and Lot saw them, and rose up to meet them; and he fell down on his face to the earth;" 19.18. And Lot said unto them: ‘Oh, not so, my lord;" 19.19. behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shown unto me in saving my life; and I cannot escape to the mountain, lest the evil overtake me, and I die." 19.20. Behold now, this city is near to flee unto, and it is a little one; oh, let me escape thither—is it not a little one?—and my soul shall live.’" 19.21. And he said unto him: ‘See, I have accepted thee concerning this thing also, that I will not overthrow the city of which thou hast spoken." 19.22. Hasten thou, escape thither; for I cannot do any thing till thou be come thither.’—Therefore the name of the city was called Zoar.—" 19.24. Then the LORD caused to rain upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;"

2. Hebrew Bible, Psalms, 5.5 (9th cent. BCE - 3rd cent. BCE)

5.5. כִּי לֹא אֵל־חָפֵץ רֶשַׁע אָתָּה לֹא יְגֻרְךָ רָע׃

5.5. For Thou art not a God that hath pleasure in wickedness; Evil shall not sojourn with Thee."

3. Anon., 1 Enoch, 9.1, 20.5 (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

4. Dead Sea Scrolls, War Scroll, 9.15-9.16 (2nd cent. BCE - 1st cent. CE)

5. Hebrew Bible, Daniel, 10.13, 10.21, 12.1 (2nd cent. BCE - 2nd cent. BCE)

10.13. וְשַׂר מַלְכוּת פָּרַס עֹמֵד לְנֶגְדִּי עֶשְׂרִים וְאֶחָד יוֹם וְהִנֵּה מִיכָאֵל אַחַד הַשָּׂרִים הָרִאשֹׁנִים בָּא לְעָזְרֵנִי וַאֲנִי נוֹתַרְתִּי שָׁם אֵצֶל מַלְכֵי פָרָס׃ 10.21. אֲבָל אַגִּיד לְךָ אֶת־הָרָשׁוּם בִּכְתָב אֱמֶת וְאֵין אֶחָד מִתְחַזֵּק עִמִּי עַל־אֵלֶּה כִּי אִם־מִיכָאֵל שַׂרְכֶם׃ 12.1. יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃ 12.1. וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃

10.13. But the prince of the kingdom of Persia withstood me one and twenty days; but, lo, Michael, one of the chief princes, came to help me; and I was left over there beside the kings of Persia." 10.21. Howbeit I will declare unto thee that which is inscribed in the writing of truth; and there is none that holdeth with me against these, except Michael your prince." 12.1. And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book."

6. Philo of Alexandria, On The Cherubim, 28, 27 (1st cent. BCE - 1st cent. CE)

27. I have also, on one occasion, heard a more ingenious train of reasoning from my own soul, which was accustomed frequently to be seized with a certain divine inspiration, even concerning matters which it could not explain even to itself; which now, if I am able to remember it accurately, I will relate. It told me that in the one living and true God there were two supreme and primary powers--goodness and authority; and that by his goodness he had created every thing, and by his authority he governed all that he had created; 27. For one may almost say that the whole infinity of numbers is measured by this one, because the boundaries which make it up are four, namely, one, two, three, and four; and an equal number of boundaries, corresponding to them in equal proportions, make up the number of a hundred out of decades; for ten, and twenty, and thirty, and forty produce a hundred. And in the same way one may produce the number of a thousand from hundreds, and that of a myriad from thousands.

7. Philo of Alexandria, On The Confusion of Tongues, 170-177, 179-181, 169 (1st cent. BCE - 1st cent. CE)

169. for there, too, Moses records that "the Lord God said, Come, let us now make man in our image; man in our Similitude. The expression, "Let us make," implying a number of creators. And, in another place, we are told that God said, "Behold, the man, Adam, has become as one of us, in respect of his knowing good and Evil;" for the expression, "as one of us," is not applicable to one person, but to many.

8. Philo of Alexandria, On Flight And Finding, 68-70, 66 (1st cent. BCE - 1st cent. CE)

66. for it is not becoming for God himself to inflict punishment, as being the first and most excellent Lawgiver; but he punishes by the ministry of others, and not by his own act. It is very suitable to his character that he himself should bestow his graces, and his free gifts, and his great benefits, inasmuch as he is by nature good and bountiful. But it is not fitting that he should inflict his punishments further than by his mere command, inasmuch as he is a king; but he must act in this by the instrumentality of others, who are suitable for such purposes.

9. Philo of Alexandria, On The Creation of The World, 73-75, 72 (1st cent. BCE - 1st cent. CE)

72. And he would not err who should raise the question why Moses attributed the creation of man alone not to one creator, as he did that of other animals, but to several. For he introduces the Father of the universe using this language: "Let us make man after our image, and in our likeness." Had he then, shall I say, need of any one whatever to help him, He to whom all things are subject? Or, when he was making the heaven and the earth and the sea, was he in need of no one to co-operate with him; and yet was he unable himself by his own power to make man an animal so short-lived and so exposed to the assaults of fate without the assistance of others? It is plain that the real cause of his so acting is known to God alone, but one which to a reasonable conjecture appears probable and credible, I think I should not conceal; and it is this.

10. Philo of Alexandria, On The Sacrifices of Cain And Abel, 57 (1st cent. BCE - 1st cent. CE)

57. And he who conceives that he was deserving to receive the possession and enjoyment of good things, may be taught to change his opinion by the oracle which says, "You do not enter into this land to possess it because of thy righteousness, or because of the holiness of thy heart; but, in the first place, because of the iniquity of these nations, since God has brought on them the destruction of wickedness; and in the second place that he may establish the covet which he swore to our Fathers." Now by the covet of God his graces are figuratively meant (nor is it right to offer to him anything that is imperfect), as all the gifts of the uncreated God are complete and entirely perfect, and virtue is a thing complete among existing things, and so is the course of action in accordance with it.

11. Philo of Alexandria, On Dreams, 1.162-1.163 (1st cent. BCE - 1st cent. CE)

1.162. Now this disposition stands in need of two powers to take care of it, the power that is of authority, and that of conferring benefits, in order that in accordance with the authority of the governor, it may obey the admonitions which it receives, and also that it may be greatly benefited by his beneficence. But the other disposition stands in need of the power of beneficence only; for it has not derived any improvement from the authority which admonishes it, inasmuch as it naturally claims virtue as its own, but by reason of the bounty which is showered upon it from above, it was good and perfect from the beginning; 1.163. therefore God is the name of the beneficent power, and Lord is the title of the royal power. What then can any one call a more ancient and important good, than to be thought worthy to meet with unmixed and unalloyed beneficence? And what can be less valuable than to receive a mixture of authority and liberality? And it appears to me that it was because the practiser of virtue saw that he uttered that most admirable prayer that, "the Lord might be to him as God;" for he desired no longer to stand in awe of him as a governor, but to honour and love him as a benefactor.

12. Philo of Alexandria, On The Special Laws, 1.307 (1st cent. BCE - 1st cent. CE)

1.307. Do you not see that the most important and greatest of all the powers of the living God are his beneficent and his punishing power? And his beneficent power is called God, since it is by means of this that he made and arranged the universe. And the other, or punishing power, is called Lord, on which his sovereignty over the universe depends. And God is God, not only of men, but also of gods; and he is mighty, being truly strong and truly Powerful.{45}{#de 10:17.}LVII.

13. Philo of Alexandria, On The Life of Moses, 2.4, 2.30, 2.99 (1st cent. BCE - 1st cent. CE)

2.4. It becomes a king to command what ought to be done, and to forbid what ought not to be done; but the commanding what ought to be done, and the prohibition of what ought not to be done, belongs especially to the law, so that the king is at once a living law, and the law is a just king. 2.30. and, in a word, the whole family of the Ptolemies was exceedingly eminent and conspicuous above all other royal families, and among the Ptolemies, Philadelphus was the most illustrious; for all the rest put together scarcely did as many glorious and praiseworthy actions as this one king did by himself, being, as it were, the leader of the herd, and in a manner the head of all the kings. 2.99. But I myself should say, that what is here represented under a figure are the two most ancient and supreme powers of the divine God, namely, his creative and his kingly power; and his creative power is called God; according to which he arranged, and created, and adorned this universe, and his kingly power is called Lord, by which he rules over the beings whom he has created, and governs them with justice and firmness;

14. Philo of Alexandria, On The Embassy To Gaius, 138 (1st cent. BCE - 1st cent. CE)

138. And one may find undeniable and notorious proofs of this having been the case. For, in the first place, one may derive them from about ten kings or more who reigned in order, one after another, for three hundred years, and who never once had any images or statues of themselves erected in our synagogues, though there were many of their relations and kinsmen whom they considered, and registered as, and spoke of as gods.

15. Anon., Testament of Abraham, 14 (1st cent. CE - 2nd cent. CE)

16. Anon., Genesis Rabba, 48.9-48.10, 51.2 (2nd cent. CE - 5th cent. CE)

48.9. אָמַר עַד שֶׁלֹא מַלְתִּי הָיוּ הָעוֹבְרִים וְהַשָּׁבִים בָּאִים אֶצְלִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁלֹא מַלְתָּה הָיוּ בְּנֵי אָדָם עֲרֵלִים בָּאִים, עַכְשָׁו אֲנִי וּבְנֵי פַּמַּלְיָא שֶׁלִּי נִגְלִים עָלֶיךָ, הֲדָא הוּא דִכְתִיב (בראשית יח, ב): וַיִּשָֹּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלשָׁה אֲנָשִׁים נִצָּבִים עָלָיו, וַיַּרְא בַּשְּׁכִינָה, וַיַּרְא בַּמַּלְאָכִים. אָמַר רַבִּי חֲנִינָא שְׁמוֹת חֳדָשִׁים עָלוּ מִבָּבֶל. רֵישׁ לָקִישׁ אָמַר אַף שְׁמוֹת מַלְאָכִים מִיכָאֵל רְפָאֵל וְגַבְרִיאֵל. אָמַר רַבִּי לֵוִי אֶחָד נִדְמָה לוֹ בִּדְמוּת סָדָקִי, וְאֶחָד נִדְמָה לוֹ בִּדְמוּת נָוָטִי, וְאֶחָד בִּדְמוּת עֲרָבִי, אָמַר אִם רוֹאֶה אֲנִי שֶׁשְּׁכִינָה מַמְתֶּנֶת עֲלֵיהֶם אֲנִי יוֹדֵעַ שֶׁהֵן בְּנֵי אָדָם גְּדוֹלִים, וְאִם אֲנִי רוֹאֶה אוֹתָן חוֹלְקִים כָּבוֹד אֵלּוּ לְאֵלּוּ, אֲנִי יוֹדֵעַ שֶׁהֵן בְּנֵי אָדָם מְהוּגָנִין, וְכֵיוָן שֶׁרָאָה אוֹתָן חוֹלְקִין כָּבוֹד אֵלּו לְאֵלּוּ, יָדַע שֶׁהֵן בְּנֵי אָדָם מְהוּגָנִין. אָמַר רַבִּי אַבָּהוּ אֹהֶל פְּלָן שֶׁל אָבִינוּ אַבְרָהָם מְפֻלָּשׁ הָיָה, רַבִּי יוּדָן אָמַר כְּהָדֵין דְּרוֹמִילוֹס, אָמַר אִם אֲנִי רוֹאֶה אוֹתָן שֶׁהִפְלִיגוּ אֶת דַּרְכָּם לְהִתְקָרֵב דֶּרֶךְ כָּאן, אֲנִי יוֹדֵעַ שֶׁהֵן בָּאִים אֶצְלִי, כֵּיוָן שֶׁרָאָה אוֹתָן שֶׁהִפְלִיגוּ, מִיָּד וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה. 51.2. וַה' הִמְטִיר עַל סְדֹם וגו', מָשָׁל לִשְׁנֵי מְדִינוֹת שֶׁמָּרְדוּ בַּמֶּלֶךְ, אָמַר הַמֶּלֶךְ תִּשָֹּׂרֵף אַחַת מִשֶּׁלָּהּ וְאַחַת תִּשָֹּׂרֵף מִטַּמְיוֹן. כָּךְ לְהַלָּן (ישעיה לד, ט): וְנֶהֶפְכוּ נְחָלֶיהָ לְזֶפֶת וַעֲפָרָהּ לְגָפְרִית. בְּרַם הָכָא וַה' הִמְטִיר עַל סְדֹם וְעַל עֲמֹרָה וגו', אָמַר רַבִּי אָבוּן לְשִׁפְחָה שֶׁהָיְתָה רוֹדָה פַּת בַּתַּנּוּר בָּא בֶּן גְּבִרְתָּהּ וְרָדַת פַּת וְנָתְנָה לוֹ, בָּא בֶּן בְּנָהּ וְרָדַת גֶּחָלִים וְנָתְנָה לוֹ, כָּךְ לְהַלָּן (שמות טז, ד): וַיֹּאמֶר ה' אֶל משֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם, בְּרַם הָכָא וַה' הִמְטִיר עַל סְדֹם וְעַל עֲמֹרָה גָּפְרִית וָאֵשׁ. רַבִּי חֶלְבּוֹ בֶּן רַבִּי חִילְפַי בַּר סִמְקָאי בְּשֵׁם רַבִּי יְהוּדָה בַּר רַבִּי סִימוֹן, וַה' הִמְטִיר עַל סְדֹם, זֶה גַּבְרִיאֵל. מֵאֵת ה' מִן הַשָּׁמָיִם, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר רַבִּי אֶלְעָזָר כָּל מָקוֹם שֶׁנֶּאֱמַר וַה', הוּא וּבֵית דִּינוֹ. אָמַר רַבִּי יִצְחָק בַּתּוֹרָה בַּנְבִיאִים וּכְתוּבִים מָצִינוּ שֶׁהַהֶדְיוֹט מַזְכִּיר שְׁמוֹ שְׁתֵּי פְּעָמִים בְּפָסוּק אֶחָד, בַּתּוֹרָה (בראשית ד, כג): וַיֹּאמֶר לֶמֶךְ לְנָשָׁיו, נָשַׁיי אֵין כְּתִיב כָּאן, אֶלָּא נְשֵׁי לֶמֶךְ הַאֲזֵנָה וגו'. בַּנְּבִיאִים (מלכים א א, לג): וַיֹּאמֶר הַמֶּלֶךְ לָהֶם קְחוּ עִמָּכֶם אֶת עַבְדֵי אֲדֹנֵיכֶם וְהִרְכַּבְתֶּם אֶת שְׁלֹמֹה בְנִי עַל הַפִּרְדָּה אֲשֶׁר לִי וגו', אֶת בֶּן הַמֶּלֶךְ אֵין כְּתִיב כָּאן, אֶלָּא אֶת שְׁלֹמֹה בְנִי. בַּכְּתוּבִים דִּכְתִיב (אסתר ח, ח): כִּי כְתָב אֲשֶׁר נִכְתָּב בְּשֵׁם הַמֶּלֶךְ וְנַחְתּוֹם בְּטַבַּעַת הַמֶּלֶךְ, וְאַתּ תָּמֵהַּ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַזְכִּיר שְׁמוֹ שְׁנֵי פְעָמִים בְּפָסוּק אֶחָד.

48.10. \"And he said, \"My lords, if only I have found favor in your eyes...\" (Bereshit 18:3) R' Chiyah taught: he said this to the greatest of them, Michael. \"Please let a little water be taken...\" (Bereshit 18:4) R' Eliezer said in the name of R' Simai: the Holy One said to Avraham \"you said 'let a little water be taken.' By your life! I will recompense your children in the wilderness, in the settled lands and in the time to come. This is what is written \"Then Israel sang this song: \"'Ascend, O well,' sing to it!\" (Bamidbar 21:17) This is in the wilderness. Where do we learn in the land of Canaan? \"... a land with brooks of water, fountains and depths, that emerge in valleys and mountains,\" (Devarim 8:7) From where do we learn in the time to come? \"And it shall come to pass on that day that spring water shall come forth from Jerusalem...\" (Zechariah 14:8)"

17. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)

86b. ריבה להן ומעשה נמי בר' יוחנן בן מתיא שאמר לבנו צא שכור לנו פועלים הלך ופסק להן מזונות וכשבא אצל אביו אמר לו בני אפילו אתה עושה להן כסעודת שלמה בשעתו לא יצאת ידי חובתך עמהן שהן בני אברהם יצחק ויעקב,למימרא דסעודתא דאברהם אבינו עדיפא מדשלמה והכתיב (מלכים א ה, ב) ויהי לחם שלמה ליום אחד שלשים כור סולת וששים כור קמח עשרה בקר בריאים ועשרה בקר רעי ומאה צאן לבד מאיל וצבי ויחמור וברבורים אבוסים ואמר גוריון בן אסטיון משמיה דרב הללו לעמילן של טבחים ור' יצחק אמר הללו לציקי קדירה,ואמר ר' יצחק אלף נשים היו לשלמה כל אחת ואחת עשתה לו בביתה כך מאי טעמא זו סבורה שמא אצלי סועד היום וזו סבורה [שמא] אצלי סועד היום ואילו גבי אברהם כתיב (בראשית יח, ז) ואל הבקר רץ אברהם ויקח בן בקר רך וטוב ואמר רב יהודה אמר רב בן בקר אחד רך שנים וטוב שלשה,התם תלתא תורי לתלתא גברי הכא לכל ישראל ויהודה שנאמר (מלכים א ד, כ) יהודה וישראל רבים כחול אשר על (שפת) הים,מאי ברבורים אבוסים אמר רב שאובסים אותן בעל כרחן ושמואל אמר שאבוסים ועומדים מאליהם ורבי יוחנן אמר מביאין תור ממרעיתו בדלא אניס ותרנגולת מאשפתה בדלא אניסא,אמר רבי יוחנן מובחר שבבהמות שור מובחר שבעופות תרנגולת אמר אמימר זגתא אוכמתא בי בטניתא דמשתכחא ביני עצרי דלא מציא פסיא קניא,(בראשית יח, ז) ואל הבקר רץ אברהם אמר רב יהודה אמר רב בן בקר אחד רך שנים וטוב שלשה ואימא חד כדאמרי אינשי רכיך וטב,א"כ לכתוב רך טוב מאי וטוב ש"מ לדרשה אימא תרי מדטוב לדרשה רך נמי לדרשה,מתיב רבה בר עולא ואיתימא רב הושעיא ואיתימא רב נתן ברבי הושעיא (בראשית יח, ז) ויתן אל הנער וימהר לעשות אותו כל חד וחד יהביה לנער חד (בראשית יח, ח) ויקח חמאה וחלב ובן הבקר אשר עשה ויתן לפניהם דקמא קמא דמטיא אייתי לקמייהו,ולמה לי תלתא תסגי בחד אמר רב חנן בר רבא כדי להאכילן שלש לשונות בחרדל אמר רבי תנחום בר חנילאי לעולם אל ישנה אדם מן המנהג שהרי משה עלה למרום ולא אכל לחם מלאכי השרת ירדו למטה ואכלו לחם ואכלו סלקא דעתך אלא אימא נראו כמי שאכלו ושתו,אמר רב יהודה אמר רב כל מה שעשה אברהם למלאכי השרת בעצמו עשה הקב"ה לבניו בעצמו וכל [מה] שעשה אברהם ע"י שליח עשה הקב"ה לבניו ע"י שליח,(בראשית יח, ז) ואל הבקר רץ אברהם (במדבר יא, לא) ורוח נסע מאת ה' ויקח חמאה וחלב (שמות טז, ד) הנני ממטיר לכם לחם מן השמים,(בראשית יח, ח) והוא עומד עליהם תחת העץ (שמות יז, ו) הנני עומד לפניך שם על הצור [וגו'] (בראשית יח, טז) ואברהם הולך עמם לשלחם (שמות יג, כא) וה' הולך לפניהם יומם,(בראשית יח, ד) יוקח נא מעט מים (שמות יז, ו) והכית בצור ויצאו ממנו מים ושתה העם,ופליגא דר' חמא בר' חנינא דאמר ר' חמא בר' חנינא וכן תנא דבי רבי ישמעאל בשכר שלשה זכו לשלשה בשכר חמאה וחלב זכו למן בשכר והוא עומד עליהם זכו לעמוד הענן בשכר יוקח נא מעט מים זכו לבארה של מרים,יוקח נא מעט מים ורחצו רגליכם אמר רבי ינאי ברבי ישמעאל אמרו לו וכי בערביים חשדתנו שהם משתחוים לאבק רגליהם כבר יצא ממנו ישמעאל,(בראשית יח, א) וירא אליו ה' באלוני ממרא והוא יושב פתח האוהל כחום היום מאי כחום היום אמר רבי חמא בר' חנינא אותו היום יום שלישי של מילה של אברהם היה ובא הקב"ה לשאול באברהם הוציא הקב"ה חמה מנרתיקה כדי שלא יטריח אותו צדיק באורחים,שדריה לאליעזר למיפק לברא נפק ולא אשכח אמר לא מהימנא לך היינו דאמרי תמן לית הימנותא בעבדי נפק איהו חזייה להקדוש ברוך הוא דקאי אבבא היינו דכתיב (בראשית יח, ג) אל נא תעבור מעל עבדך,כיון דחזא דקא אסר ושרי אמר לאו אורח ארעא למיקם הכא היינו דכתיב (בראשית יח, ב) וישא עיניו וירא והנה שלשה אנשים נצבים עליו וירא וירץ לקראתם מעיקרא אתו קמו עליה כי חזיוהו דהוה ליה צערא אמרו לאו אורח ארעא למיקם הכא,מאן נינהו שלשה אנשים מיכאל וגבריאל ורפאל מיכאל שבא לבשר את שרה רפאל שבא לרפא את אברהם גבריאל אזל למהפכיה לסדום והא כתיב (בראשית יט, א) ויבאו שני המלאכים סדומה בערב דאזל מיכאל בהדיה לשזביה ללוט דיקא נמי [דכתיב] (בראשית יט, כה) ויהפוך את הערים האל ולא כתיב ויהפכו שמע מינה,מאי שנא לגבי אברהם דכתיב (בראשית יח, ה) כן תעשה כאשר דברת ומאי שנא לגבי לוט דכתיב

86b. bhe has increasedhis obligation to bthem,since if he had meant to give them no more than the accepted amount, he would not have made any stipulation at all. The mishna then continues: bAndthere is balsoa supporting bincident involving Rabbi Yoḥa ben Matya, who said to his son: Go outand bhire laborers for us.His son bwent,hired them, band pledgedto provide bsustece for themas a term of their employment, without specifying the details. bAnd when he cameback bto his fatherand reported what he had done, Rabbi Yoḥa ben Matya bsaid to him: My son, even if you were to prepare a feast for them like that ofKing bSolomon in his time, you would not have fulfilled your obligation to them, as they are the descendants of Abraham, Isaac, and Jacob. /b,The Gemara asks: Is this bto say that the feast of Abraham, our forefather, was superior to that ofKing bSolomon? But isn’t it written: “And Solomon’s provision for one day was thirty measures of fine flour, and sixty measures of meal; ten fat oxen, and twenty oxen out of the pastures, and a hundred sheep, beside harts, and gazelles, and roebucks, and fatted fowl”(I Kings 5:2–3). bAnd Guryon ben Asteyon says in the name of Rav: Thesemeasures of flour mentioned in the verse bwereused merely bfor the bakers’ well-worked dough [ ila’amilan /i]that was placed in the pot to absorb the steam. bAnd Rabbi Yitzḥak says: Thesemeasures of flour were used bformeat bpudding,a mixture of wine, flour, and leftover meat, bin a pot. /b, bAnd Rabbi Yitzḥakfurther bsays:King bSolomon had one thousand wives, each one of whom would prepare for him at her homea feast of bsuchproportions. bWhat is the reasonthat they did this? bThiswife breasoned: Perhaps he will feast with me today, and thatwife breasoned: Perhaps he will feast with me today. But with regard to Abraham, it is written: “And Abraham ran to the herd, and fetched a calf tender and good”(Genesis 18:7), band Rav Yehuda saysthat bRav says,in explanation of the verse: b“A calf”indicates bone;the word b“tender”means an additional one, i.e., btwo; “and good”indicates yet another one. This makes a total of bthreecalves, a considerably smaller feast than that of Solomon.,The Gemara answers: bThere,with regard to Abraham, he prepared bthree oxen for three people,whereas bhere,in the case of Solomon, his wives would prepare a feast bfor the entirerealms of bIsrael and Judah, as it is stated: “Judah and Israel were many, as the sand which is by the seain multitude, eating and drinking and making merry” (I Kings 4:20). Abraham’s feast was proportionately greater than that of Solomon.,With regard to the verse cited in relation to King Solomon, the Gemara asks: bWhatis the meaning of the term b“fatted fowl [ iavusim /i]”? Rav says:It means bthat they are fed [ iovsim /i] by force. Shmuel says:It means bthat they were fattened [ iavusim /i] and maintained on their own accord,i.e., they were naturally fat. bRabbi Yoḥa says:Solomon’s feasts were of fine quality because bthey would bring from his herd an ox that had never been forcedto work, bandthey would also bring ba hen from its coop that had never been forcedto lay eggs, and use those for the cuisine.,The Gemara cites a related statement of Rabbi Yoḥa. bRabbi Yoḥa says: The choicest of cattleis the box. The choicest of fowlis the bhen.With regard to the type of hen to which this is referring, bAmeimar says:It is ba fattened, black hen [ izagta /i] that is found amongthe wine bvats, whichconsumes so many grape seeds that it bcannot take a stepthe length of ba reed,due to its corpulence.,The Gemara returns to discuss the verse in Genesis: b“And Abraham ran to the herd,and fetched a calf tender and good” (Genesis 18:7). bRav Yehuda saysthat bRav says: “A calf”is bone; “tender”indicates an additional one, i.e., btwo; “and good”indicates another one, for a total of bthreecalves. The Gemara asks: bButwhy not bsaythat the verse is referring to only bonecalf, bas people saywhen describing a single item that it is btender and good? /b,The Gemara answers: bIf so, letthe verse bwrite: Tender, good. Whatis the significance of the term b“and good,”which indicates an addition? bConclude from thisthat the verse is stated bforthe purpose of ban expositionand is referring to more than one calf. The Gemara challenges: But one can still bsaythere were only btwocalves. The Gemara answers: bFromthe fact that the word b“good”is written bfor an exposition,to include an additional calf, it may be inferred that the term b“tender”is balsowritten bfor an expositionand indicates yet another calf., bRabba bar Ulla raises an objection, and some sayit is bRav Hoshaya, and some sayit is bRav Natan, son of Rabbi Hoshaya,who raises the objection: The verse states: b“And he gave it to the servant; and he hastened to prepare it”(Genesis 18:7). The singular term “it” indicates that there was only one calf. The Gemara answers: Abraham bgave each and everycalf bto one servant,i.e., he gave the three calves to three different servants. The Gemara raises a question from the verse: b“And he took curd, and milk, and the calf which he had dressed, and set it before them”(Genesis 18:8), which again indicates that there was only one calf. The Gemara responds: The verse means bthat as each calf arrivedprepared, bhe brought it before them,and he did not serve all three calves at once.,The Gemara asks: bAnd why do Ineed bthreecalves? bOnecalf bshould be sufficientfor three guests. bRav Ḥa bar Rava said:Abraham prepared three calves bin order to feedthe guests bthree tongues with mustard,a particular delicacy. With regard to this incident, bRabbi Tanḥum bar Ḥanilai says: A person should never deviate from thelocal bcustom, as Moses ascended toheaven bon high and did not eat breadwhile he was there, whereas bthe ministering angels descended downto this world, as guests visiting Abraham, band they ate bread.You say: bAnd they atebread? Can it benter your mindthat they actually ate food? bRather, saythat btheymerely bappeared as though they ate and drank. /b, bRav Yehuda saysthat bRav says: Every action that Abraham performed himself for the ministering angels, the Holy One, Blessed be He, performed Himself forAbraham’s bdescendants. And every action that Abraham performed through a messenger, the Holy One, Blessed be He,likewise bperformed for his descendants through a messenger. /b,The Gemara elaborates: With regard to Abraham, the verse states: b“And Abraham ran to the herd”(Genesis 18:7), bringing the meat himself, and in reference to God’s actions for Abraham’s descendants the verse states: b“And there went forth a wind from the Lord,and brought across quails from the sea” (Numbers 11:31), that God brought meat to them. In reference to Abraham, the verse states: b“And he took curd and milk”(Genesis 18:8), and God says to the Jewish people: b“Behold, I will cause to rain bread from heaven for you”(Exodus 16:4), which shows that God gave food to the Jewish people.,With regard to Abraham, the verse states: b“And he stood by them under the tree,and they ate” (Genesis 18:8), and in reference to God, the verse states: b“Behold, I will stand before you there upon the rockin Horeb; and you shall strike the rock, and there shall come water out of it” (Exodus 17:6). In the case of Abraham it is written: b“And Abraham went with them to bring them on the way”(Genesis 18:16), and the verse states: b“And the Lord went before them by day”(Exodus 13:21).,By contrast, Abraham performed certain actions through an agent. He said: b“Let now a little water be fetched”(Genesis 18:4), and correspondingly the verse states in reference to Moses, God’s messenger: b“And you shall strike the rock, and there shall come water out of it, that the people may drink”(Exodus 17:6).,The Gemara notes: bAndin stating this, Rav bdisagreeswith bthatstatement bof Rabbi Ḥama, son of Rabbi Ḥanina. As Rabbi Ḥama, son of Rabbi Ḥanina, says, and likewise the school of Rabbi Yishmael taught: In reward for threeacts of hospitality that Abraham performed for the angels, his descendants bmerited threerewards. The Gemara elaborates: bIn reward forproviding them with bcurd and milk,the Jewish people bmerited the manna; in reward for: “And he stood [ iomed /i] by them,”the Jews bmerited the pillar [ iamud /i] of cloud; in reward forAbraham saying: b“Let now a little water be fetched,”they bmerited the well of Miriam.This statement does not distinguish between actions performed by Abraham himself and those performed by means of a messenger.,The Gemara continues its analysis of the verse: b“Let now a little water be fetched and wash your feet”(Genesis 18:4). bRabbi Yannai, son of Rabbi Yishmael, saidthat the guests bsaid toAbraham: bAre you suspicious that we are Arabs who bow to the dust of their feet? Yishmael has already issued from him,i.e., your own son acts in this manner.,§ The Gemara expounds another verse involving Abraham: b“And the Lord appeared to him by the terebinths of Mamre, as he sat in the tent door in the heat of the day”(Genesis 18:1). The Gemara asks: bWhatis the meaning of b“the heat of the day”? Rabbi Ḥama, son of Rabbi Ḥanina, says: That day was the third day after Abraham’s circumcision, and the Holy One, Blessed be He, came to inquireabout the well-being bof Abraham. The Holy One, Blessed be He, removed the sun from its sheath in order not to bother that righteous one with guests,i.e., God made it extremely hot that day to allow Abraham to recover from his circumcision, as he would not be troubled by passing travelers whom he would invite into his tent.,Despite the intense heat, Abraham wanted to invite guests. bHe sent Eliezerhis slave bto go outsideto see if there were any passersby. Eliezer bwent out but did not findanyone. Abraham bsaid to him: I do not believe you.The Gemara comments: bThisdemonstrates the popular adage bthatpeople bthere,i.e., in Eretz Yisrael, bsay: Slaves do not have any credibility.The Gemara continues: Abraham bhimself went out and saw the Holy One, Blessed be He, standing at the entranceto his tent. bThis is as it is written:“My Lord, if now I have found favor in your eyes, bdo not leave Your servant”(Genesis 18:3), i.e., God’s presence was there, and Abraham asked Him for permission to attend to the travelers., bOnceGod bsawAbraham btying and untyingthe bandage on his circumcision, God bsaid:It is bnot proper conduct to stand here,i.e., it is not respectful to Abraham even for God to stand there. bThis is as it is written: “And he lifted up his eyes and looked, and, behold, three men stood over him; and when he saw them, he ran to meet them”(Genesis 18:2). The verse first states that they stood over him, and then it says that he ran to meet them. The Gemara reconciles this apparent contradiction: bInitially, they came and stood over him. Upon seeing that he was in pain, they said:It is bnot proper conduct to stand here. /b,The Gemara continues: bWho are these three men?They are the angels bMichael, Gabriel, and Raphael: Michael, who came to announceto bSarahthat she was to give birth to a son; bRaphael, who came to heal Abrahamafter his circumcision; and bGabriel,who bwent to overturn Sodom.The Gemara asks: bBut it is written: “And the two angels came to Sodom in the evening”(Genesis 19:1). The Gemara answers bthat Michael went along withGabriel to Sodom bto save Lot.The Gemara notes: The language bis also precise, as it is written: “And he overturned those cities”(Genesis 19:25), band it is not written: They overturnedthose cities. bConclude from itthat only one angel overturned Sodom.,The Gemara asks: bWhat is different with regard tothe incident involving bAbraham,where the angels acquiesced immediately to his request to remain with him, bas it is written: “So do, as you have said”(Genesis 18:5), band what is different with regard to Lot,where they first displayed reluctance, bas it is written: /b

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

4b. ואי כרבן גמליאל סבירא להו לימרו כרבן גמליאל,לעולם כרבן גמליאל סבירא להו והא דקא אמרי עד חצות כדי להרחיק את האדם מן העבירה כדתניא חכמים עשו סייג לדבריהם כדי שלא יהא אדם בא מן השדה בערב ואומר אלך לביתי ואוכל קימעא ואשתה קימעא ואישן קימעא ואח"כ אקרא ק"ש ואתפלל וחוטפתו שינה ונמצא ישן כל הלילה אבל אדם בא מן השדה בערב נכנס לבית הכנסת אם רגיל לקרות קורא ואם רגיל לשנות שונה וקורא ק"ש ומתפלל ואוכל פתו ומברך,וכל העובר על דברי חכמים חייב מיתה,מאי שנא בכל דוכתא דלא קתני חייב מיתה ומאי שנא הכא דקתני חייב מיתה,איבעית אימא משום דאיכא אונס שינה ואיבע"א לאפוקי ממאן דאמר תפלת ערבית רשות קמ"ל דחובה:,אמר מר קורא ק"ש ומתפלל מסייע ליה לר' יוחנן דאמר ר' יוחנן איזהו בן העולם הבא זה הסומך גאולה לתפלה של ערבית רבי יהושע בן לוי אומר תפלות באמצע תקנום,במאי קא מפלגי,אי בעית אימא קרא איבע"א סברא,איבע"א סברא,דר' יוחנן סבר גאולה מאורתא נמי הוי אלא גאולה מעלייתא לא הויא אלא עד צפרא ור' יהושע בן לוי סבר כיון דלא הויא אלא מצפרא לא הויא גאולה מעלייתא,ואב"א קרא ושניהם מקרא אחד דרשו דכתיב (דברים ו, ז) בשכבך ובקומך,ר' יוחנן סבר מקיש שכיבה לקימה מה קימה ק"ש ואח"כ תפלה אף שכיבה נמי ק"ש ואח"כ תפלה ר' יהושע בן לוי סבר מקיש שכיבה לקימה מה קימה ק"ש סמוך למטתו אף שכיבה נמי ק"ש סמוך למטתו,מתיב מר בריה דרבינא בערב מברך שתים לפניה ושתים לאחריה ואי אמרת בעי לסמוך הא לא קא סמך גאולה לתפלה דהא בעי למימר השכיבנו,אמרי כיון דתקינו רבנן השכיבנו כגאולה אריכתא דמיא דאי לא תימא הכי שחרית היכי מצי סמיך והא אמר רבי יוחנן בתחלה אומר (תהלים נא, יז) ה' שפתי תפתח ולבסוף הוא אומר (תהלים יט, טו) יהיו לרצון אמרי פי,אלא התם כיון דתקינו רבנן למימר ה' שפתי תפתח כתפלה אריכתא דמיא הכא נמי כיון דתקינו רבנן למימר השכיבנו כגאולה אריכתא דמיא:,אמר רבי אלעזר א"ר אבינא כל האומר (תהלים קמה, א) תהלה לדוד בכל יום שלש פעמים מובטח לו שהוא בן העולם הבא,מאי טעמא,אילימא משום דאתיא באל"ף בי"ת נימא (תהלים קיט, א) אשרי תמימי דרך דאתיא בתמניא אפין,אלא משום דאית ביה (תהלים קמה, טז) פותח את ידך נימא הלל הגדול דכתיב ביה (תהלים קלו, כה) נותן לחם לכל בשר,אלא משום דאית ביה תרתי,אמר רבי יוחנן מפני מה לא נאמר נו"ן באשרי מפני שיש בה מפלתן של שונאי ישראל דכתיב (עמוס ה, ב) נפלה לא תוסיף קום בתולת ישראל,במערבא מתרצי לה הכי נפלה ולא תוסיף לנפול עוד קום בתולת ישראל אמר רב נחמן בר יצחק אפילו הכי חזר דוד וסמכן ברוח הקדש שנא' (תהלים קמה, יד) סומך ה' לכל הנופלים:,א"ר אלעזר בר אבינא גדול מה שנאמר במיכאל יותר ממה שנאמר בגבריאל דאילו במיכאל כתי' (ישעיהו ו, ו) ויעף אלי אחד מן השרפים ואלו גבי גבריאל כתי' (דניאל ט, כא) והאיש גבריאל אשר ראיתי בחזון בתחלה מועף ביעף וגו',מאי משמע דהאי אחד מיכאל הוא,אמר ר' יוחנן אתיא אחד אחד כתיב הכא ויעף אלי אחד מן השרפים וכתי' התם (דניאל י, יג) והנה מיכאל אחד (מן) השרים הראשונים בא לעזרני,תנא מיכאל באחת גבריאל בשתים אליהו בארבע ומלאך המות בשמנה ובשעת המגפה באחת:,א"ר יהושע בן לוי אע"פ שקרא אדם ק"ש בביהכ"נ מצוה לקרותו על מטתו אמר רבי יוסי מאי קרא (תהלים ד, ה) רגזו ואל תחטאו אמרו בלבבכם על משכבכם ודומו סלה,אמר רב נחמן

4b. bAnd ifthey explain this verse bin accordance withthe opinion of bRabban Gamlielwho says that “when you lie down” refers to the entire night, then bletthe Rabbis also bsaythat one may recite the evening iShemauntil dawn, bin accordance withthe opinion of bRabban Gamliel. /b,The Gemara answers: bActually,the Rabbis bhold in accordance withthe opinion of bRabban Gamliel,and the fact bthat they say until midnight isin order bto distance a person from transgression. As it was taughtin a ibaraita /i, bthe Rabbis created a “fence” for their pronouncementswith regard to the recitation of iShema bin order to preventa situation where ba person comes home from the field in the evening,tired from his day’s work, and knowing that he is permitted to recite iShemauntil dawn bsaysto himself: bI will go home, eat a little, drink a little, sleep a little and then I will recite iShema band recitethe evening prayer. In the meantime, bhe is overcome by sleep and ends up sleeping all night. However,since one is concerned lest he fall asleep and fail to wake up before midnight in order to recite iShemaat the appropriate time, bhe will come from the field in the evening, enter the synagogue,and until it is time to pray, he will immerse himself in Torah. bIf he is accustomed to reading the Bible, he reads. If he is accustomed to learning imishnayot /i, a more advanced level of study, bhe learns. Andthen bhe recites iShema band praysas he should. When he arrives home, bhe eats his mealwith a contented heart band recites a blessing. /b,The ibaraitaconcludes with a warning: bAnyone who transgresses the pronouncements of the Sages is liable toreceive the bdeathpenalty.,This is a startling conclusion. bWhat is different in allother bplaces that it is not taught that one is liableto receive bthe death penalty and what is different here that it is taught that he is liable toreceive the bdeath penalty?There is no unique stringency apparent in the rabbinic restriction on the recitation of iShema /i.,The Gemara offers two answers, explaining that the conclusion of the ibaraitaessentially stems not from the magnitude of the transgression, but rather from concern that the “fence” created around this particular mitzva may be neglected. bIf you wish, saythat one returning from work is quite anxious to go to sleep, and due to the risk that he will be bovercome by sleep,he must be particularly vigilant in the recitation of iShema /i. bAnd if you wish, sayinstead that strong language is employed here in order bto excludethe opinion of bhe who says thatalthough the morning prayer and the afternoon prayer are mandatory, bthe evening prayer is optional.Therefore, bit teaches usthat the evening prayer bis mandatory,and anyone who transgresses the pronouncement of the Sages in this regard is liable to receive the death penalty.,In this ibaraita /i, bthe Master saidthat when one returns from work in the evening, he enters the synagogue, brecites iShema /i, and prays.From this ibaraita /i, we see that at night, just as during the day, one first recites iShemaand then prays. This bsupportsthe opinion of bRabbi Yoḥa, as Rabbi Yoḥa said: Whois assured bofa place in bthe World-to-Come? It isone bwho juxtaposesthe blessing of bredemption,recited after iShema /i, bto the evening prayer. Rabbi Yehoshua ben Levi says: The prayers were institutedto be recited bbetweenthe two recitations of iShema /i. According to Rabbi Yehoshua ben Levi, one recites the morning iShema /i, then recites all of the prayers and only after the recitation of the evening prayer does he recite the evening iShema /i.,Although the practical difference between these two positions is clear, the Gemara seeks to determine: bWith regard to what do they disagree?What is the basis of their argument?,The Gemara answers: bIf you wish, saythat they disagree over the interpretation of ba verse; if you wish, sayinstead that they disagree on a point of blogic. /b, bIf you saythat they disagree on a point of blogic,then the argument relates to the redemption recited after iShema /i, whose focus is the exodus from Egypt, the first redemption. The question is whether that redemption began at night, which would render it appropriate to juxtapose redemption to the blessing of the evening prayers as well, in prayer for immediate redemption. Or, perhaps, the redemption from Egypt only began during the day., bRabbi Yoḥa holds: Redemption occurred in the evening as well;however, bthe full-fledged redemption was only in the morning.Since the redemption began in the evening, it is appropriate to juxtapose the blessing of redemption to the daily evening prayer. bRabbi Yehoshua ben Levi,on the other hand, bholds: Sincefull-fledged redemption bonly occurred in the morning,and the redemption of the previous evening bwas not a full-fledged redemption,there is no need to juxtapose the blessing of redemption to the evening prayer., bAnd if you wish, sayinstead that the dispute between Rabbi Yoḥa and Rabbi Yehoshua ben Levi is not a difference over a point of logic, but over the interpretation of ba verse. Both derived their opinions from the same verse: “When you lie down, and when you rise.”Both interpreted that the juxtaposition in this verse of the recitation of iShemaat night and the recitation of iShemain the morning draws a parallel between them., bRabbi Yoḥa holds:The verse bjuxtaposes lying down and rising. Just as when one rises, the recitation of iShema bis followed by prayer,as everyone agrees that in the morning one juxtaposes redemption to the morning prayer, bso too, when one lies down, the recitation of iShema bis followed by prayer. And Rabbi Yehoshua ben Levi maintains:The verse bjuxtaposes lying down and risingin a different sense. bJust as when one rises,he recites iShema badjacent torising from bhis bed,as the verse, when you rise, means when one awakens, bso too when one lies down, he recites iShema badjacent tolying down in bhis bed.Therefore, the recitation of the evening iShemashould be performed as close as possible to the moment when one actually lies down.,According to Rabbi Yoḥa, it is a mitzva to recite iShemabefore the evening prayer. bMar, son of Ravina, raises an objectionfrom a mishna: How can one do that? We learn in a later mishna: bIn the evening, one recites twoblessings bprior tothe recitation of iShema band twoblessings bafterward. And if you saythat bone must juxtaposeredemption to prayer, bdoesn’t he fail to juxtapose redemption to prayer, as he must recite: Help us lie down [ ihashkivenu /i],the blessing recited after the blessing of redemption, which constitutes an interruption between redemption and prayer?, bThey sayin response: bSince the Sages institutedthe practice of reciting: bHelp us lie down, it is considered one extended blessing of redemption,and therefore does not constitute an interruption. bAs if you fail to saythat the sections added by the Sages are considered no less significant than the original prayers, bthen can one juxtapose redemption to prayereven bin the morning? Didn’t Rabbi Yoḥa say: Beforeevery prayer bone recitesthe verse: b“Lord, open my lips, that my mouth may declare Your glory”(Psalms 51:17) as a prelude to prayer? bAfterward, one recitesthe verse: b“May the words of my mouth and the meditations of my heart be acceptable before You”(Psalms 19:15). Doesn’t the verse: Lord, open my lips, constitute an interruption between redemption and prayer?, bRather, there, since the Sages institutedthat one must brecite: Lord, open my lips, it is considered as an extended prayerand not as an interruption. bHere, too,with regard to the evening prayer, bsince the Sages instituted to recitethe blessing bHelp us lie down, it is considered as one extendedblessing of bredemption. /b,Tangential to Rabbi Yoḥa’s statement that one who juxtaposes redemption and prayer is assured of a place in the World-to-Come, a similar statement is cited. bRabbi Elazar saidthat bRabbi Avina said: Anyone who recites: “A Psalm of David”(Psalms 145) bthree times every day is assured ofa place in bthe World-to-Come. /b,This statement extolling the significance of this particular chapter of Psalms, usually referred to as iashreibecause its recitation is preceded by recitation of the verse, “Happy [ iashrei /i] are those who dwell in Your House, they praise You Selah” (Psalms 84:5), raises the question: bWhat is the reasonthat such significance is ascribed to this particular chapter?, bIf you say that it is because it is arranged alphabetically,then blet us say: “Happy are they who are upright in the way”(Psalms 119) bwherethe alphabetical arrangement bappears eight times /b., bRather,if you suggest that this particular chapter is recited bbecause it containspraise for God’s provision of sustece to all of creation: b“You open Your handand satisfy every living thing with favor” (Psalms 145:16), then blet him recite the great ihallel /i(Psalms 136), bin whichnumerous praises are bwritten,including: b“Who provides food to all flesh,Whose kindness endures forever” (Psalms 136:25)., bRather,the reason why itehilla leDavidis accorded preference bis because it contains bothan alphabetic acrostic as well as mention of God’s provision of sustece to all creation.,Additionally, with regard to this psalm, bRabbi Yoḥa said: Why is there noverse beginning with the letter inunin iashrei /i? Because it containsan allusion to bthe downfall of the enemies of Israel,a euphemism for Israel itself. bAs it is written: “The virgin of Israel has fallen and she will rise no more;abandoned in her land, none will raise her up” (Amos 5:2), which begins with the letter inun /i. Due to this verse, iashreidoes not include a verse beginning with the letter inun /i.,In order to ease the harsh meaning of this verse, bin the West,in Eretz Yisrael, bthey interpreted itwith a slight adjustment: b“She has fallen but she shall fall no more; rise, virgin of Israel.” Rav Naḥman bar Yitzḥakadds: bEven so, David went andprovided bsupport, through divine inspiration.Although King David did not include a verse beginning with the letter inunalluding to Israel’s downfall, he foresaw the verse that would be written by Amos through divine inspiration; and the very next verse, which begins with the letter isamekh /i, reads: b“The Lord upholds the fallenand raises up those who are bowed down” (Psalms 145:14). Therefore, through divine inspiration, David offered hope and encouragement; although the virgin of Israel may have fallen, the Lord upholds the fallen.,After this discussion of the statement that Rabbi Elazar said that Rabbi Avina said, another statement of Rabbi Elazar is cited. bRabbi Elazar bar Avina said: What was said aboutthe angel bMichael is greater than what was said aboutthe angel bGabriel. As about Michael, it is written: “And one of the seraphim flew to me”(Isaiah 6:6), indicating that with a single flight, the seraph arrived and performed his mission, while bregarding Gabriel, it is written: “The man, Gabriel, whom I had seen at the beginning, in a vision, being caused to fly swiftly,approached close to me about the time of the evening offering” (Daniel 9:21). The double language used in the phrase “to fly swiftly [ imuaf biaf] /i,” indicates that he did not arrive at his destination in a single flight, but rather, that it took him two flights.,To Rabbi Elazar bar Avina, it is clear that “one of the seraphim” refers to Michael, and the Gemara asks: bFrom where is it inferred that the onementioned in the verse bis Michael? /b, bRabbi Yoḥa said: This is derivedthrough a verbal analogy between the words bone and one. Here, it is written: “And one of the seraphim flew to me”(Isaiah 6:6), band there, it is written: “And behold, Michael, one of the chief ministers of the king, came to my aid”(Daniel 10:13). Since the verse from Daniel refers to Michael as “one,” which aggadic midrash interprets as “the unique one,” so, too, “one of the seraphs” described in Isaiah must also refer to the unique one, Michael.,This discussion in the Gemara concludes with a iToseftathat arrives at a hierarchy of angels based on the number of flights required by each to arrive at his destination. bIt was taughtin a iTosefta /i: bMichael,as stated above, bin oneflight; bGabriel, in twoflights; bElijahthe Prophet, bin fourflights; band the Angel of Death, in eightflights. bDuring a time of plague,however, when the Angel of Death seems ubiquitous, he arrives everywhere bin oneflight., bRabbi Yehoshua ben Levi said: Even though one recited iShemain the synagogue, it is a mitzva to recite it upon his bedin fulfillment of the verse: “When you lie down.” bRabbi Yosei said: What versealludes to the fact that one must recite iShemain the evening, upon his bed, as well? b“Tremble, and do not sin; say to your heart upon your bed and be still, Selah”(Psalms 4:5). This is understood to mean: Recite iShema /i, about which it is written, “on your hearts,” upon your bed, and afterward be still and sleep.,With regard to Rabbi Yehoshua ben Levi’s statement, bRabbi Naḥman said: /b

19. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)

127a. כדאמרי אינשי ואי בעי אפילו טובא נמי מפנין ומאי אבל לא את האוצר שלא יגמור כולו דילמא אתי לאשוויי גומות אבל אתחולי מתחיל ומני ר"ש היא דלית ליה מוקצה,ת"ר אין מתחילין באוצר תחילה אבל עושה בו שביל כדי שיכנס ויצא עושה בו שביל והא אמרת אין מתחילין הכי קאמר עושה בו שביל ברגליו בכניסתו וביציאתו,תנו רבנן תבואה צבורה בזמן שהתחיל בה מע"ש מותר להסתפק ממנה בשבת ואם לאו אסור להסתפק ממנה בשבת דברי ר"ש ר' אחא מתיר כלפי לייא אלא אימא דברי ר' אחא ורבי שמעון מתיר,תנא כמה שיעור תבואה צבורה לתך בעא מיניה רב נחומי בר זכריה מאביי שיעור תבואה צבורה בכמה אמר ליה הרי אמרו שיעור תבואה צבורה לתך,איבעיא להו הני ארבע וחמש קופות דקאמר בארבע וחמש קופות אין טפי לא אלמא למעוטי בהילוכא עדיף או דילמא למעוטי משוי עדיף,ת"ש דתני חדא מפנין אפילו ארבע וחמש קופות של כדי שמן ושל כדי יין ותניא אידך בעשר ובחמש עשרה מאי לאו בהא קמיפלגי דמר סבר מעוטי בהילוכא עדיף ומר סבר מעוטי במשוי עדיף,לא דכ"ע מעוטי בהילוכא עדיף ומי סברת בעשר ובחמש עשרה אקופות קאי אכדין קאי ולא קשיא הא דמשתקלי חד חד בקופה והא דמישתקלי תרי תרי והא דמשתקלי תלתא תלתא ובדקורי דהרפניא,איבעיא להו הני ארבע וחמש דקאמר אע"ג דאית ליה אורחין טובא או דילמא הכל לפי האורחין ואת"ל הכל לפי האורחין חד גברא מפני לכולהו או דילמא גברא גברא מפני לנפשיה,ת"ש דאמר רבה אמר רבי חייא פעם אחת הלך רבי למקום אחד וראה מקום דחוק לתלמידים ויצא לשדה ומצא שדה מלאה עומרים ועימר רבי כל השדה כולה (שמע מינה הכל לפי האורחין),ורב יוסף א"ר הושעיא פעם אחת הלך ר' חייא למקום אחד וראה מקום דחוק לתלמידים ויצא לשדה ומצא שדה מלאה עומרים ועימר ר' חייא כל השדה כולה שמע מינה הכל לפי האורחין,ועדיין תבעי לך חד גברא מפני ליה לכולא או דילמא כל גברא וגברא מפני לנפשיה,ת"ש ועימר רבי ולטעמיך רבי בדנפשיה עימר אלא צוה ועימר ולעולם כל חד וחד מפני לנפשיה:,מפני האורחין וכו': א"ר יוחנן גדולה הכנסת אורחין כהשכמת בית המדרש דקתני מפני האורחין ומפני בטול בית המדרש ורב דימי מנהרדעא אמר יותר מהשכמת בית המדרש דקתני מפני האורחין והדר ומפני בטול בית המדרש אמר רב יהודה אמר רב גדולה הכנסת אורחין מהקבלת פני שכינה דכתיב (בראשית יח, ג) ויאמר (ה') אם נא מצאתי חן בעיניך אל נא תעבור וגו' א"ר אלעזר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת ב"ו אין קטן יכול לומר לגדול המתן עד שאבא אצלך ואילו בהקדוש ברוך הוא כתיב ויאמר (ה') אם נא מצאתי וגו',אמר רב יהודה בר שילא א"ר אסי א"ר יוחנן ששה דברים אדם אוכל פירותיהן בעולם הזה והקרן קיימת לו לעולם הבא ואלו הן הכנסת אורחין וביקור חולים ועיון תפלה והשכמת בית המדרש והמגדל בניו לתלמוד תורה והדן את חברו לכף זכות,איני והא אנן) תנן אלו דברים שאדם עושה אותם ואוכל פירותיהן בעולם הזה והקרן קיימת לו לעולם הבא ואלו הן כיבוד אב ואם וגמילות חסדים והבאת שלום שבין אדם לחברו ות"ת כנגד כולם) [הני אין מידי אחרינא לא]

127a. bas peoplewho are not so precise in their formulation bsay:Four or five. bAnd if oneso bdesires, he may clear even more. And whatthen is the meaning of: bHowever,one may bnotmove these items to create space in bthe storeroom?It means bthat one may not finishmoving the baskets out of the bentirestoreroom, blest he come to levelthe floor by filling the bholes. However, one may beginremoving baskets from the storeroom. bAnd whoseopinion is cited in this mishna? It is the opinion of bRabbi Shimon, who is notof the opinion that there is a prohibition of bset-aside. /b, bThe Sages taughtin a ibaraita /i: bOne may notuse bthe storeroomfor the bfirst time.If one has never taken supplies from this storeroom, he may not begin moving baskets from it. bHowever, he makes a path in it, so that he willbe able to benter and exit.The Gemara asks: He bmakes a path in it? Did you not say: One may notuse bthe storeroomfor the bfirst time?The Gemara answers that the ibaraita bis saying as follows: He makes a path in itby moving baskets bwith his feet, as he entersthe storehouse band as he exits.He may not move the basket with his hand., bThe Sages taughtin a ibaraita /i: With regard to bpiled grain, if one had startedto take grain from the pile bon Shabbat eve, it is permitted to satisfy his needs from it on Shabbat, and if not, it is prohibited to satisfy his needs from it on Shabbat;this is bthe statement of Rabbi Shimon. Rabbi Aḥa permitsdoing so in any case. The Gemara raises a difficulty: bOn the contrary;it is Rabbi Shimon who is lenient with regard to the ihalakhotof set-aside. bRather,emend the ibaraitaand bsay:This is bthe statement of Rabbi Aḥa. Rabbi Shimon permitsdoing so in any case., bIt was taught: How much isthe bmeasure of piled grainneeded to confer the legal status of a storeroom? bA half-kor. Rav Naḥumi bar Zekharya raised a dilemma before Abaye:The bmeasure of piled grain, how muchis it? Abaye said to him that bthey said: The measure of piled grain is a half- ikor /i. /b, bA dilemma was raised beforethe Sages: bThese four or five baskets, whichthe itanna bstatedin the mishna, is he saying the following: bFour or five baskets, yes,one may move them, bmorebaskets, bno,one may not move them? This would indicate bthat it is preferable to minimizethe bwalkingdistance because fewer baskets results in less walking in and out of the storeroom. bOr perhaps it is preferable to minimizethe size of the bburdenby carrying smaller baskets, as long as the total measure of all that one carries does not exceed the capacity of five large baskets?, bComeand bheara resolution to this dilemma, bas one ibaraita btaught: Onemay bmove even four or five basketscontaining bjugs of oil and jugs of wine. And it was taughtin banother ibaraita /i: One may move them even bin ten and in fifteenbaskets. bWhat, is it not thatthe two ibaraitot bdisagreeconcerning bthe followingmatter, bas this Sagein the first ibaraita bholdsthat bit is preferable to minimizethe bwalkingdistance by moving fewer, heavier baskets, band this Sagein the second ibaraita bholdsthat bit is preferable to minimizethe size of the bburdenby moving lighter baskets over the course of several trips.,The Gemara rejects this: bNo, everyone agrees that it is preferable to minimizethe bwalkingdistance. bAnd do you holdthat: bIn ten and in fifteen, is referring to baskets? It is referring to jugs,and there is no dispute between the ibaraitot /i. bAndthis is bnot difficult: This ibaraita /i, which spoke of moving five, is referring to a case bin whichthe jugs bare taken one by one ineach bbasket. And that ibaraita /i, which speaks of moving ten, is referring to a case bin whichthe jugs bare taken two by two ineach basket. bAnd that ibaraita /i, which speaks of moving fifteen, is referring to a case bin whichthe jugs bare taken three by three,e.g., in the case of bthe small jugs of Harpanya. /b, bA dilemma was raised beforethe Sages: bThese four or five baskets, whichthe itanna bstatedin the mishna, is he saying that one may move only four or five baskets beven though he has many guests? Or perhaps, it is all according tothe number bof guests,and if there are more guests one may move more baskets. bAnd if you say it is all according to thenumber of bguests,does bone man movethe baskets to make room bfor all of them, or perhaps each and every man movesa basket to make room bfor himself? /b, bComeand bheara resolution to this dilemma from that which bRabba saidthat bRav Ḥiyya said: Once RabbiYehuda HaNasi bwent to a certain place and sawthat the bplace wastoo bcrowded for the students. And he went to the field and found a field full of bundlesof grain, band RabbiYehuda HaNasi bcleared the bundlesfrom bthe whole field in its entirety. Conclude from itthat the quantity that can be moved bis all according to thenumber of bguests. /b, bAnd Rav Yosef saidthat bRav Hoshaya said: Once Rabbi Ḥiyya went to a certain place and sawthat the bplace wastoo bcrowded for the students. And he went to the field and found a field full of bundlesof grain, band Rabbi Ḥiyya cleared the bundlesfrom bthe whole field in its entirety. Conclude from itthat the quantity that can be moved bis all according to thenumber of bguests. /b,The Gemara continues: bAnd still you have a dilemma.Does bone man movethe baskets to make room bfor all of them, or perhaps each and every man movesbaskets to make room bfor himself? /b, bComeand bheara resolution to this question. We learned: bAnd RabbiYehuda HaNasi bcleared the bundles.Apparently, one person moved the bundles to make room for the others. The Gemara rejects the proof: bAnd according to your reasoning,your opinion, do you think bRabbiYehuda HaNasi, the spiritual leader of his generation, bcleared the bundles himself? Rather, he orderedothers to do so, bandhe thereby bcleared the bundles. And actually, each and every one movesa bundle to make room bfor himself. /b,We learned in the mishna: One may move baskets of produce bdue to the guestsand in order to prevent the suspension of Torah study in the study hall. bRabbi Yoḥa said: Hospitalitytoward bguests is as great as rising earlyto go bto the study hall, asthe mishna equates them band teaches: Due to the guests and due to suspension ofTorah study in bthe study hall. And Rav Dimi from Neharde’a says:Hospitality toward guests is bgreater than rising early to the study hall, as it teaches: Due to the guests, andonly bafterward: And due to suspension ofTorah study in bthe study hall. Rav Yehuda saidthat bRav saidon a related note: bHospitalitytoward bguests is greater than receiving the Divine Presence, aswhen Abraham invited his guests bit is written: “And he said: Lord, if now I have found favor in Your sight, please pass notfrom Your servant” (Genesis 18:3). Abraham requested that God, the Divine Presence, wait for him while he tended to his guests appropriately. bRabbi Elazar said: Come and see that the attribute of the Holy One, Blessed be He, is not like that of flesh and blood. The attribute of flesh and bloodpeople is such that ba less significantperson bis unable to say to a more significantperson: bWait until I come to you, while with regard to the Holy One, Blessed be He, it is written: “And he said: Lord, if now I have found favorin Your sight, please pass not from Your servant.” Abraham requested that God wait for him due to his guests., bRav Yehuda bar Sheila saidthat bRabbi Asi saidthat bRabbi Yoḥa said:There are bsix matters a person enjoysthe bprofits of in this world, andnevertheless bthe principal exists for him for the World-to-Come, and they are: Hospitalitytoward bguests, and visitingthe bsick, and considerationduring bprayer,and brising early to the study hall, and one who raises his sons toengage bin Torah study, and one who judges another favorably,giving him the benefit of the doubt.,The Gemara asks: bIs that so? And did we not learnin a mishna: bTheseare the bmatters that a person does them and enjoys their profits in this world, andnevertheless bthe principal exists for him for the World-to-Come, and they are: Honoring one’s father and mother, and acts of loving kindness, and bringing peace between a person and another, and Torah study is equal to all of them.By inference: bThesematters, byes,one enjoys their profits in this world and the principal exists for him in the World-to-Come; bother matters, no. /b

20. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)

37a. ומנין שבאנא נאמר כאן כפרה ונאמר להלן בחורב כפרה מה להלן באנא אף כאן באנא ומנין שבשם נאמר כאן כפרה ונאמרה בעגלה ערופה כפרה מה להלן בשם אף כאן בשם,אמר אביי בשלמא חורב מעגלה ערופה לא יליף מאי דהוה הוה אלא עגלה ערופה תיליף מחורב וכי תימא ה"נ והתנן הכהנים אומרים (דברים כא, ח) כפר לעמך ישראל ואילו באנא לא קא אמר קשיא,והן עונין אחריו תניא רבי אומר (דברים לב, ג) כי שם ה' אקרא הבו גודל לאלהינו אמר להם משה לישראל בשעה שאני מזכיר שמו של הקב"ה אתם הבו גודל חנניה בן אחי ר' יהושע אומר (משלי י, ז) זכר צדיק לברכה אמר להם נביא לישראל בשע' שאני מזכיר צדיק עולמים אתם תנו ברכה, big strongמתני׳ /strong /big בא לו למזרח העזרה לצפון המזבח הסגן מימינו וראש בית אב משמאלו ושם שני שעירים וקלפי היתה שם ובה שני גורלו' של אשכרוע היו ועשאן בן גמלא של זהב והיו מזכירים אותו לשבח,בן קטין עשה י"ב דד לכיור שלא היה לו אלא שנים ואף הוא עשה מוכני לכיור שלא יהיו מימיו נפסלין בלינה,מונבז המלך היה עושה כל ידות הכלים של יוה"כ של זהב הילני אמו עשתה נברשת של זהב על פתח היכל ואף היא עשתה טבלא של זהב שפרשת סוטה כתובה עליה נקנור נעשו נסים לדלתותיו והיו מזכירין אותן לשבח, big strongגמ׳ /strong /big מדקאמר לצפון המזבח מכלל דמזבח לאו בצפון קאי מני ראב"י היא דתניא (ויקרא א, יא) צפונה לפני ה' שיהא צפון כולו פנוי דברי ראב"י,והא רישא ר"א בר"ש היא כולה ראב"י היא ותני בבין האולם ולמזבח,הסגן בימינו וראש בית אב בשמאלו אמר רב יהודה המהלך לימין רבו הרי זה בור תנן הסגן בימינו וראש בית אב בשמאלו,ועוד תניא שלשה שהיו מהלכין בדרך הרב באמצע גדול בימינו וקטן משמאלו וכן מצינו בשלשה מלאכי השרת שבאו אצל אברהם מיכאל באמצע גבריאל בימינו ורפאל בשמאלו,תרגומא רב שמואל בר פפא קמיה דרב אדא כדי שיתכסה בו רבו והתניא המהלך כנגד רבו הרי זה בור אחורי רבו הרי זה מגסי הרוח דמצדד אצדודי,וקלפי היתה שם ובה שני גורלות ת"ר (ויקרא טז, ח) ונתן אהרן על שני השעירים גורלות [גורלות] של כל דבר,יכול יתן שנים על זה ושנים על זה ת"ל גורל אחד לה' וגורל אחד לעזאזל אין כאן לשם אלא גורל אחד ואין כאן לעזאזל אלא אחד יכול יתן של שם ושל עזאזל על זה ושל שם ושל עזאזל על זה ת"ל גורל אחד [לה' אין כאן לה' אלא אחד ואין כאן לעזאזל אלא א'] א"כ מה ת"ל גורלות שיהיו שוין שלא יעשה אחד של זהב ואחד של כסף אחד גדול ואחד קטן,גורלות של כל דבר פשיטא לא צריכא לכדתניא לפי שמצינו בציץ שהשם כתוב עליו והוא של זהב יכול אף זה כן ת"ל גורל גורל ריבה ריבה של זית ריבה של אגוז ריבה של אשכרוע,בן קטין עשה שנים עשר דד לכיור וכו' תנא כדי שיהיו שנים עשר אחיו הכהנים העסוקין בתמיד מקדשין ידיהן ורגליהן בבת אחת תנא שחרית במילואו מקדש ידיו ורגליו מן העליון ערבית בירידתו מקדש ידיו ורגליו מן התחתון,ואף הוא עשה מוכני לכיור וכו' מאי מוכני אמר אביי גילגלא דהוה משקעא ליה,מונבז המלך עשה כל ידות הכלים וכו' נעבדינהו לדידהו דזהב

37a. bAnd from whereis it derived that the confession must begin with the word bplease? It is stated here: Atonement, and it is stated there,just before Moses’s plea following the sin of the Golden Calf bat Horeb:“Perhaps I may secure batonementfor your sin” (Exodus 32:30). bJust as there,the prayer includes: b“Please,this people is guilty of a great sin” (Exodus 32:31), bso too here,the term bpleaseshould be used. bAnd from whereis it derived bthatthe Yom Kippur confession includes bthe nameof God? bIt is stated here: Atonement, and it is stated with regard to the heifer whose neck is broken: “Atone,O God, for Your nation of Israel whom You redeemed, and do not let guilt for the blood of the innocent remain among Your people Israel, and they will be atoned of bloodguilt” (Deuteronomy 21:8). bJust as there,with regard to the heifer, bthe nameof God is mentioned, bso too here, the nameof God is mentioned., bAbaye said: Granted,the obligation to include the name of God in the confession at bHoreb cannot be derived from the heifer whose neck is broken,since bwhat was, was.The sin of the Golden Calf predated the mitzva of the heifer. bHowever, youshould bderivethat the confession in the ritual of the bheifer whose neck is brokenrequires use of the term: Please, bfrom Horeb,where Moses employed that term. bAnd if you say that is so,and the term: Please, should be employed, bdidn’t we learnin a mishna that bthe priests say: “Atone,O God, bfor Your nation, Israel”(Deuteronomy 21:8), bwhilethe mishna bdoes not statethe term bplease.Apparently, the formula of confession during the ritual of the heifer is not derived from Horeb. The Gemara says: It is indeed bdifficultwhy that is not derived.,§ The mishna continues: bAndthe priests and the people who were in the courtyard brespond after herecites the name of God: Blessed be the name of His glorious kingdom forever and all time. bIt was taughtin a ibaraitathat bRabbiYehuda HaNasi bsaysthe following with regard to the verse: b“When I call out the name of the Lord, give glory to our God”(Deuteronomy 32:3). bMoses said to the Jewish people: When I mention the name of the Holy One, Blessed be He, you giveHim bgloryand recite praises in his honor. bḤaya, son of the brother of Rabbi Yehoshua, saysthat proof for the practice is from a different source: b“The memory of the righteous shall be for a blessing”(Proverbs 10:7). bThe prophet,Solomon, bsaid to the Jewish people: When I mention the Righteous One of all worlds, you accord Him a blessing. /b, strongMISHNA: /strong The priest then bcame tothe beasternside bof theTemple bcourtyard,farthest from the Holy of Holies, btothe bnorth of the altar. The deputywas bto his right, and the head of the patrilineal familybelonging to the priestly watch that was assigned to serve in the Temple that week was bto his left. Andthey arranged btwo goats there, and there was alottery breceptacle there, and in it were two lots. These wereoriginally made of bboxwood,and the High Priest Yehoshua bben Gamla fashioned them of gold,and the people bwould mention him favorablyfor what he did.,Since the mishna mentions an item designed to enhance the Temple service, it also lists other such items: The High Priest bben Katin made twelve spigots for the basinso that several priests could sanctify their hands and feet at once, baspreviously the basin bhad only two. He also made a machine [ imukheni /i] forsinking bthe basininto flowing water during the night bso that its water would not be disqualified by remaining overnight.Had the water remained in the basin overnight, it would have been necessary to pour it out the following morning. By immersing the basin in flowing water, the water inside remained fit for use the next morning., bKing Munbaz wouldcontribute the funds required to bmake the handles of all the Yom Kippur vessels of gold.Queen bHelene, his mother, fashioned adecorative bgold chandelier above the entrance of the Sanctuary. She also fashioned a golden tablet [ itavla /i] on which theTorah bportionrelating to isotawas written.The tablet could be utilized to copy this Torah portion, so that a Torah scroll need not be taken out for that purpose. With regard to bNicanor, miracles were performed to his doors,the doors in the gate of the Temple named for him, the Gate of Nicanor. bAndthe people bwould mentionall of bthosewhose contributions were listed bfavorably. /b, strongGEMARA: /strong bFromthe fact bthat it saysin the mishna that the priest comes btothe bnorth of the altar,it can be learned bby inference thatthe baltaritself bdoes not stand in the northbut in the south of the courtyard. The Gemara asks: In accordance with bwhoseopinion is the mishna? The Gemara answers: bIt isin accordance with the opinion of bRabbi Eliezer ben Ya’akov, as it was taughtin a ibaraitathat from the verse: “And he shall slaughter it on the side of the altar bnorthward before God”(Leviticus 1:11), it is derived bthatthe bentire northside should bbe vacant.The altar is in the south, and the north is vacant. This is bthe statement of Rabbi Eliezer ben Ya’akov. /b,The Gemara asks: bBut isn’t the first clause,the previous mishna, as explained above, in accordance with the opinion of bRabbi Elazar, son of Rabbi Shimon,who holds that the altar was partially in the north? The Gemara rejects this assertion: The bentiremishna, including the first clause, bisin accordance with the opinion of bRabbi Eliezer ben Ya’akov.Emend the previous mishna band teachit as referring to the space badjacent tothe area bbetween the Entrance Hall and the altarand not actually the space between them, north of the altar, where everyone agrees that it is the north.,§ The mishna states that bthe deputyHigh Priest stands bto the rightof the High Priest, band the head of the patrilineal family is to his left. Rav Yehuda saidwith regard to the laws of etiquette: bOne who walks to the right of his teacher is a boor,in that he hasn’t the slightest notion of good manners. The Gemara asks: Didn’t bwe learnin the mishna that bthe deputy,who is like a student to the High Priest, bis to the rightof the High Priest, band the head of the patrilinealpriestly bfamilyresponsible for the Temple service that day bis to his left? /b, bAnd furthermore, it was taughtin a ibaraita /i: bThreepeople bwho were walking on the roadshould not walk in single file but should walk with bthe teacher in the middle, the greaterof the students bon his right, and the lesserof them bto his left. And so too do we find with the three ministering angels who came to Abraham: Michael,the greatest of the three, was bin the middle, Gabriel was to his right, and Raphael was to his left.Apparently, a student walks to the right of his teacher., bRav Shmuel bar Pappa interpreted it before Rav Adda:He does not walk next to his teacher as an equal, but walks slightly behind him bso that he isslightly bobscured by his teacher.The Gemara asks: bBut wasn’t it taughtin a ibaraita /i: bOne who walks next to his teacher is a boor;one who walks bbehind his teacher,allowing his teacher to walk before him, bis among the arrogant.The Gemara answers: He does not walk directly beside him but slightly btohis bsideand slightly behind his teacher.,§ The mishna continues: bAnd there wasa lottery breceptaclein the east of the courtyard bthere, and in it were two lots. The Sages taughtthe following in a ibaraitawith regard to the verse: b“And Aaron shall place lots on the two goats,one lot for God and one lot for Azazel” (Leviticus 16:8). bLotsis a general term; they may be fashioned bfrom any material,as the Torah does not specify the material of which they are made.,One bmighthave thought that bheshould bplace twolots bon thisgoat band twolots bon thatgoat; therefore, bthe verse states: “One lot for God and one lot for Azazel”(Leviticus 16:8), meaning bthere is only one lot here for God, and there is only one lot here for Azazel.Likewise, one bmighthave thought bheshould bplacethe lot bof God andthe lot bof Azazel on thisgoat, bandthe lot bof God andthe lot bof Azazel on thatgoat; therefore, bthe verse states: One lot for God,i.e., bthere is only onelot bhere for God, and there is only onelot bhere for Azazel. If so, whatis the meaning when bthe verse states lots,in the plural, since each of the two goats has one lot not two? It is to teach bthatthe two lots should bbe identical;that bhe should not make one of gold and one of silver,or bone big and one small. /b,It was taught in the ibaraitathat the blotsmay be fashioned bfrom any material.The Gemara asks: This is bobvious,considering that the Torah does not designate a particular material. The Gemara answers: bNo,it is bnecessaryonly due to that bwhich was taughtin a ibaraita /i: bBecause we find with regard to theHigh Priest’s bfrontplate that the name of God was written upon it and it was made of gold,one bmighthave thought bthat thislot, btoo,should be made of gold since it has God’s name on it. Therefore, bthe verse states: Lot, lot,twice bto includeother materials and not exclusively gold. bIt includeslots made of bolivewood, and bincludeslots made of bwalnutwood, and bincludeslots made of bboxwood. /b,§ The mishna continues: The High Priest bben Katin made twelve spigots for the basin.It was btaught:Ben Katin did this bso that twelve of his fellow priests, who are occupied withsacrificing bthe daily offeringas explained above, could bsanctify their hands and their feet simultaneously.It was btaught: In the morning,when the basin bis full, one sanctifies his hands and his feet fromthe spigots fixed bat the topof the basin because the water level is high. And in the bafternoon, whenthe water level bis low, he sanctifies his hands and his feetfrom the spigots fixed bat the bottom. /b,The mishna continues with regard to ben Katin: bHe also made a machine forsinking bthe basin.The Gemara asks: bWhatis this bmachine? Abaye said:It is ba wheel with which he loweredthe basin into the pit.,The mishna continues: bKing Munbaz wouldcontribute the funds required to bmake the handles of all theYom Kippur bvesselsof gold. The Gemara asks: If he wanted to donate money to beautify the Temple, bhe should have madethe vessels bthemselves of gold,not just the handles.

21. Anon., Exodus Rabbah, 18.5 (4th cent. CE - 9th cent. CE)

18.5. דָּבָר אַחֵר, וַיְהִי בַּחֲצִי הַלַּיְלָה, אָמַר דָּוִד (תהלים עז, ז): אֶזְכְּרָה נְגִינָתִי בַּלָּיְלָה, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל נִזְכֶּרֶת אֲנִי אֶת הַשְּׁבָרִים שֶׁהָיִיתָ שׁוֹבֵר אֶת הָאוֹיְבִים בַּעֲבוּרִי בַּלַּיְלָה. וְאֵין נְגִינָתִי אֶלָּא לְשׁוֹן שֶׁבֶר, כְּמָה דְאַתְּ אָמַר (איכה ג, סג): אֲנִי מַנְגִינָתָם, וְאוֹמֵר (בראשית יד, כ): אֲשֶׁר מִגֵּן צָרֶיךָ בְּיָדֶךָ. בָּא עָלֵינוּ סַנְחֵרִיב שָׁבַרְתָּ אוֹתוֹ בַּלַּיְלָה, שֶׁנֶּאֱמַר (מלכים ב יט, לה): וַיְהִי בַּלַּיְלָה הַהוּא וַיֵּצֵא מַלְאַךְ ה' וַיַּךְ בְּמַחֲנֵה אַשּׁוּר, אָמַר רַבִּי נְחֶמְיָה בּוֹא וּרְאֵה אַהֲבָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יִשְׂרָאֵל, שֶׁהֲרֵי מַלְאֲכֵי הַשָּׁרֵת שֶׁהֵן גִּבּוֹרֵי כֹחַ עוֹשֵׂי דְבָרוֹ עֲשָׂאָן הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹמְרִין לְיִשְׂרָאֵל, וּמִי הֵם מִיכָאֵל וְגַבְרִיאֵל, שֶׁנֶּאֱמַר (ישעיה סב, ו): עַל חוֹמֹתַיִךְ יְרוּשָׁלָיִם הִפְקַדְתִּי שֹׁמְרִים, וְכֵיוָן שֶׁבָּא סַנְחֵרִיב מִיכָאֵל יָצָא וְהִכָּה בָהֶם, וְגַבְרִיאֵל הִצִּיל בְּמִצְוָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לַחֲנַנְיָה וַחֲבֵרָיו. לָמָּה כָךְ, אֶלָּא תְּנָאִין עָשָׂה עִמָּהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, אֵימָתַי, כְּשֶׁבִּקֵּשׁ לֵירֵד לְהַצִּיל אַבְרָהָם מִכִּבְשַׁן הָאֵשׁ אָמְרוּ מִיכָאֵל וְגַבְרִיאֵל לְפָנָיו אָנוּ יוֹרְדִין לְהַצִּיל אוֹתוֹ, אָמַר לָהֶם אִלּוּ יָרַד לְשֵׁם אֶחָד מִכֶּם לַכִּבְשָׁן אַתֶּם הֱיִיתֶם מַצִּילִין אוֹתוֹ, אֶלָּא לִשְׁמִי יָרַד וַאֲנִי יוֹרֵד וּמַצִּילוֹ, שֶׁנֶּאֱמַר (בראשית טו, ז): אֲנִי ה' אֲשֶׁר הוֹצֵאתִיךָ מֵאוּר כַּשְׂדִּים, אֶלָּא אֶתֵּן לָכֶם זְמַן אֵימָתַי תֵּרְדוּ עַל שֶׁנִּזְדַּקַּקְתֶּם לְהַצִּילוֹ לִכְבוֹד שְׁמִי, אַתָּה מִיכָאֵל עַל מַחֲנֵה אַשּׁוּר, וְאַתָּה גַּבְרִיאֵל עַל מַחֲנֵה כַּשְׂדִּים. כֵּיוָן שֶׁיָּרַד גַּבְרִיאֵל לְהַצִּיל לַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה, גָּזַר לָאֵשׁ וְיָצָא וְלִהַט כָּל אוֹתָן שֶׁהִשְׁלִיכוּ אוֹתָן, שֶׁנֶּאֱמַר (דניאל ג, כב): גֻּבְרַיָא אִלֵּךְ דִּי הַסִּקוּ לְשַׁדְרַךְ מֵישַׁךְ וגו'. וְיֵשׁ אוֹמְרִים אַרְבַּע אֻמּוֹת מֵתוּ שָׁם, בָּרִאשׁוֹנָה כְּתִיב (דניאל ג, ג): בֵּאדַיִן מִתְכַּנְשִׁין אֲחַשְׁדַּרְפְּנַיָא סְגָנַיָא וּפַחֲוָתָא וְהַדָּבְרֵי מַלְכָּא, וְכָאן חָסְרוּ אַרְבַּע, שֶׁנֶּאֱמַר (דניאל ג, כז): וּמִתְכַּנְשִׁין אֲחַשְׁדַּרְפְּנַיָא, לְפִיכָךְ אָמַר חֲנַנְיָה (תהלים קיז, א): הַלְלוּ אֶת ה' כָּל גּוֹיִם. מִישָׁאֵל אָמַר (תהלים קיז א): שַׁבְּחוּהוּ כָּל הָאֻמִּים. וַעֲזַרְיָה אָמַר (תהלים קיז, ב): כִּי גָבַר עָלֵינוּ חַסְדּוֹ. הַמַּלְאָךְ אוֹמֵר (תהלים קיז ב): וֶאֱמֶת ה' לְעוֹלָם, אֱמֶת מַה שֶּׁאָמַר לִי כְּשֶׁיָּרַדְתִּי לְהַצִּיל אַבְרָהָם, וְכֵן מִיכָאֵל עָשָׂה מַה שֶּׁאָמַר לוֹ, שֶׁנֶּאֱמַר (מלכים ב יט, לה): וַיְהִי בַּלַּיְלָה הַהוּא וַיֵּצֵא מַלְאַךְ ה', תָּנָא כֻּלָּן פּוֹלֶמַרְכִין וְדֻכָּסִין הָיוּ שׁוֹתִין יַיִן וְהִנִּיחוּ קַנְקַנֵּיהֶם מֻשְׁלָכִים, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְסַנְחֵרִיב אַתָּה עָשִׂיתָ שֶׁלָּךְ, שֶׁנֶּאֱמַר (מלכים ב יט, כג): בְּיַד מַלְאָכֶיךָ חֵרַפְתָּ, אַף אֲנִי בְּיַד מַלְאָכִי, מֶה עָשָׂה לוֹ (ישעיה י, טז): וְתַחַת כְּבֹדוֹ יְקַד יְקֹד כִּיקוֹד אֵשׁ. מַהוּ וְתַחַת כְּבֹדוֹ, שֶׁשָֹּׂרַף גּוּפָן מִבִּפְנִים וְהִנִּיחַ בִּגְדֵיהֶם מִבַּחוּץ, שֶׁכְּבוֹדוֹ שֶׁל אָדָם בִּגְדוֹ, וְלָמָּה הִנִּיחַ בִּגְדֵיהֶם, אֶלָּא שֶׁהָיוּ בָּנָיו שֶׁל שֵׁם, שֶׁנֶּאֱמַר (בראשית י, כב): בְּנֵי שֵׁם עֵילָם וְאַשּׁוּר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא חַיָּב אֲנִי לְשֵׁם אֲבִיהֶם שֶׁנָּטְלוּ הוּא וְיֶפֶת בִּגְדֵיהֶם וְכִסּוּ עֶרְוַת אֲבִיהֶם, שֶׁנֶּאֱמַר (בראשית ט, כג): וַיִּקַּח שֵׁם וָיֶפֶת אֶת הַשִֹּׂמְלָה, לְכָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמִיכָאֵל הַנַּח בִּגְדֵיהֶן וּשְׂרֹף נִשְׁמָתָן, מַה כְּתִיב שָׁם (מלכים ב יט, לה): וַיַּשְׁכִּימוּ בַבֹּקֶר וְהִנֵּה כֻלָּם פְּגָרִים מֵתִים, הֲדָא הוּא דִכְתִיב (תהלים קא, ח): לַבְּקָרִים אַצְמִית כָּל רִשְׁעֵי אָרֶץ, וְהָיוּ יִשְׂרָאֵל וְחִזְקִיָּהוּ יוֹשְׁבִין וְאוֹמְרִין אֶת הַהַלֵּל, שֶׁהָיָה לַיִל שֶׁל פֶּסַח וְהָיוּ מִתְיָרְאִים לוֹמַר עַכְשָׁו יְרוּשָׁלַיִם מִתְכַּבֶּשֶׁת בְּיָדוֹ, כֵּיוָן שֶׁהִשְׁכִּימוּ בַבֹּקֶר לַעֲמֹד וְלִקְרוֹת קְרִיאַת שְׁמַע וּלְהִתְפַּלֵּל, מָצְאוּ אוֹיְבֵיהֶם פְּגָרִים מֵתִים, לְפִיכָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לִישַׁעְיָה (ישעיה ח, ג): קְרָא שְׁמוֹ מַהֵר שָׁלָל חָשׁ בַּז, וּמִהֵר לָבֹז שְׁלָלָם. וְהָאֶחָד קָרָא שְׁמוֹ (ישעיה ז, יד): עִמָּנוּאֵל, לוֹמַר שֶׁאֲנִי עִמּוֹ, שֶׁנֶּאֱמַר (דברי הימים ב לב, ח): עִמּוֹ זְרוֹעַ בָּשָׂר וְעִמָּנוּ ה' אֱלֹהֵינוּ, וּכְשֵׁם שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא בָּעוֹלָם הַזֶּה בְּיַד מִיכָאֵל וְגַבְרִיאֵל, כֵּן לֶעָתִיד לָבֹא יַעֲשֶׂה עַל יְדֵיהֶם, שֶׁנֶּאֱמַר (עובדיה א, כא): וְעָלוּ מוֹשִׁיעִים בְּהַר צִיּוֹן לִשְׁפֹּט אֶת הַר עֵשָׂו, זֶה מִיכָאֵל וְגַבְרִיאֵל. וְרַבֵּנוּ הַקָּדוֹשׁ אוֹמֵר זֶה מִיכָאֵל לְעַצְמוֹ, שֶׁנֶּאֱמַר (דניאל יב, א): וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַֹּׂר הַגָּדוֹל הָעֹמֵד עַל בְּנֵי עַמֶּךָ, שֶׁהוּא תּוֹבֵעַ צְרָכֵיהֶן שֶׁל יִשְׂרָאֵל וּמְדַבֵּר עֲלֵיהֶם, שֶׁנֶּאֱמַר (זכריה א, יב): וַיַּעַן מַלְאַךְ ה' וַיֹּאמַר ה' צְבָאוֹת עַד מָתַי אַתָּה לֹא תְרַחֵם אֶת יְרוּשָׁלָיִם, וְאוֹמֵר (דניאל י, כא): וְאֵין אֶחָד מִתְחַזֵּק עִמִּי עַל אֵלֶּה כִּי אִם מִיכָאֵל שַׂרְכֶם, אָמַר רַבִּי יוֹסֵי לְמָה מִיכָאֵל וְסמא"ל דּוֹמִין לְסָנֵיגוֹר וְקָטֵיגוֹר עוֹמְדִין בַּדִּין, זֶה מְדַבֵּר וְזֶה מְדַבֵּר, גָּמַר זֶה דְּבָרָיו וְזֶה דְּבָרָיו, יָדַע אוֹתוֹ הַסְּנֵיגוֹר שֶׁנָּצַח הִתְחִיל מְשַׁבֵּחַ אֶת הַדַּיָּין שֶׁיּוֹצִיא אִיפוֹפָסִין. בִּקֵּשׁ אוֹתוֹ קָטֵיגוֹר לְהוֹסִיף דָּבָר, אָמַר לוֹ הַסָּנֵיגוֹר הַחֲרֵשׁ וְנִשְׁמַע מִן הַדַּיָּן. כָּךְ מִיכָאֵל וְסמא"ל עוֹמְדִים לִפְנֵי הַשְּׁכִינָה וְהַשָֹּׂטָן מְקַטְרֵג וּמִיכָאֵל מְלַמֵּד זְכוּתָן שֶׁל יִשְׂרָאֵל, וְהַשָֹּׂטָן בָּא לְדַבֵּר וּמִיכָאֵל מְשַׁתְּקוֹ, לָמָּה, שֶׁנֶּאֱמַר (תהלים פה, ט): אֶשְׁמְעָה מַה יְּדַבֵּר הָאֵל ה' כִּי יְדַבֵּר שָׁלוֹם אֶל עַמּוֹ, הֱוֵי (תהלים עז, ז): אֶזְכְּרָה נְגִינָתִי בַּלָּיְלָה, עַל נֵס שֶׁל חִזְקִיָּהוּ. דָּבָר אַחֵר, אֶזְכְּרָה נְגִינָתִי, נִזְכַּר אֲנִי מַה שֶּׁעָשִׂיתָ לָנוּ בְּמִצְרַיִם, וּמְנַגְנִין שֶׁעָשִׂיתָ לְמִצְרַיִם, הֵיאַךְ מִתְּחִלָּה כְּשֶׁבִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לְהָבִיא הַמַּכּוֹת עַל הַמִּצְרִים, מַכַּת בְּכוֹרוֹת אָמַר לְהָבִיא תְּחִלָּה, שֶׁנֶּאֱמַר (שמות ד, כג): הִנֵּה אָנֹכִי הֹרֵג אֶת בִּנְךָ בְּכֹרֶךָ. הִתְחִיל אוֹמֵר (שמות ה, ב): מִי ה' אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם אָבִיא עָלָיו מַכַּת בְּכוֹרוֹת תְּחִלָּה מְשַׁלְּחָן, אֶלָּא מֵבִיא אֲנִי עָלָיו מַכּוֹת אַחֵרוֹת [תחלה] וּבְעֵקֶב זֹאת אֲנִי מֵבִיא אֶת כֻּלָּן, שֶׁנֶּאֱמַר: וַה' הִכָּה כָל בְּכוֹר, לְפִיכָךְ דָּוִד מְקַלֵּס (תהלים צ, יא): מִי יוֹדֵעַ עֹז אַפֶּךָ, מִי יוֹדֵעַ נַגְנִין שֶׁלְּךָ שֶׁאַתָּה עוֹשֶׂה בַּיָּם, שֶׁנֶּאֱמַר (תהלים עז, כ): בַּיָּם דַּרְכֶּךָ וּשְׁבִילְךָ בְּמַיִם רַבִּים וְעִקְּבוֹתֶיךָ לֹא נוֹדָעוּ, דְּבָרִים שֶׁאַתָּה עוֹשֶׂה בְּעָקֵב מִי יוֹדֵעַ.

18.5. Another explanation: \"And it was in the middle of the night\" - David said (Psalms 77:7), \"I recall my music at night:\" The congregation of Israel said, \"I recall the breakings, that You broke the enemies for my sake at night.\" And [the term], 'my music' ( iniginati /i) only means breaking, as you would say (Lamentations 3:63), \"I am their song.\" And I [would also] say (Genesis 14:20), \"who gave over ( imigen /i) your enemies into your hand.\" Sancheriv came against us - You broke him at night, as it is stated (II Kings 19:35), \"And it was on that night and the angel of the Lord came out and he smote in the camp of Assyria.\" Rabbi Nechemia said, \"Come and see the love of the Holy One, blessed be He for Israel; as behold, the ministering angels - who are mighty of strength, doers of His will - the Holy One, blessed be He, made them guardians over Israel. And who are they? Michael and Gavriel, as it is stated (Isaiah 62:6), 'Upon your walls Jerusalem, I have appointed guardians.' And when Sancheriv came, Michael went out and smote them; and Gavriel, from the command of the Holy One, blessed be He, saved Chaia and his friends.\" Why was it like that? Rather the Holy One, blessed be He, made a condition with them. When? When He wanted to go down to save Avaraham from the fiery pit: Michael and Gavriel said in front of Him, \"We will go down to save him.\" He said [back] to them, \"If [even] one of you would go down there to the pit, you would save him, but [since Avraham] went down for My name, then I will go down and save him,\" as it is stated (Genesis 15:7), \"I am the Lord who took you out of the Ur Kasdim (understood here as the fire of Kasdim);\" \"but I will give you a time [to go down and save others.\"] When did they go down? \"Since you were prepared to save him for My honor, you, Michael [will descend] against the camp of Assyria; and you, Gavriel [will descend] against the camp of Kasdim (the Chaldeans).\" When Gavriel went down to save Chaia, Mishael and Azaria, he tore the fire and came out and set aflame all those that had thrown them in, as it is stated (Daniel 3:22), \"those men that raised Shadrakh, Meshakh, etc.\" And some say, \"Four nations died there: At first, it is written (Ibid. 3), 'Then were gathered the satraps, the prefects, the governors[, etc.]' and the advisers of the king and, here, four [of them] are lacking, as it states (Ibid. 27), 'And the satraps gathered.'\" Hence Chaia said (Psalms 117:1), \"Praise the Lord, all nations;\" Mishael said (Ibid.), \"exalt him all peoples;\" and Azaria said (Ibid. 2), \"Since His kindness has overwhelmed us;\" and the angel said (Ibid.), \"'and the truth of the Lord is forever' - what He said to me when I went down to save Avraham is true.\" And so [too with] Michael, [God] did what He told him, as it is stated (II Kings 19:35), \"And it was on that night and the angel of the Lord came out.\" It was taught, \"All of the commanders and the dukes were drinking wine and left their receptacles thrown out. The Holy One, blessed be He, said to Sancheriv, 'You have done yours,' as it is stated (Ibid. 23), 'By the hand of your messengers have you cursed;' 'I too [will act] by the hand of my messenger.'\" What did He do to him? \"And under his glory there shall be kindled a burning like the burning of fire.\" (Isaiah 10:16) What is [meant by] \"and under his glory?\" That He burned his body from the inside and left his clothing on the outside, since the glory of a person is his clothing. And why did He leave his clothing? Rather, since they were the descendants of Shem, as it is stated (Genesis 10:22), \"The sons of Shem were Eilam and Ashur (Assyria).\" The Holy One, blessed be He, said, \"I am indebted to Shem, their father, as he and Yafet took their clothing and covered the nakedness of their father,\" as it is stated (Genesis 9:23), \"And Shem and Yafet took the cloak.\" Hence, the Holy One, Blessed be He, said to Michael, \"Leave their clothing and burn their souls.\" What is written there? \"And they arose in the morning and, behold, dead corpses.\" This is [the meaning of] that which is written (Psalms 101:8), \"In the mornings, I will annihilate the evildoers of the world.\" And Hizkiyahu and Israel were sitting and saying Hallel (Psalms of praise recited on festivals), as it was the night of Pesach, and they were afraid to say [it] now - Jerusalem was being conquered by his hand. When they woke up early in the morning to stand and read the Shema and to pray, they found their enemies were dead corpses. Hence, the Holy One, blessed be He, said to Yeshaya (Isaiah 8:3), \"'and call his name, \"quick take booty, fast loot\"' and be quick to loot booty; and the [other] one call 'with us is the Power ( iImanuel /i),' to say that I am with him,\" as it is stated (II Chronicles 32:8), \"with him is the forearm of flesh but with us is the Lord, our God.\" And just like the Holy One, blessed be He, acted in this world by the hand of Michael and Gavriel, so [too] in the future to come, he will act through them, as it is stated (Obadiah 1:21), \"And the saviors will come up on Mount Zion to judge the mountain of Esav\" - this is [referring to] Michael and Gavriel. And our Holy Rabbi said, \"This is Michael by himself, as it is stated (Daniel 12:1), 'And at that time, Michael will stand, the great minister who stands for the children of Your people.'\" As he [is the one that] demands the needs of Israel and speaks for them, as it is stated (Zechariah 1:12), \"And the angel of the Lord answered and said, 'Lord of hosts, until when when will you not have mercy on Jerusalem?'\" And I will [also] say (Daniel 10:21), \"and none is being strong with Me except for Michael, your minister.\" Rabbi Yose said, \"To what are Michael and Samael similar? To a defender and a prosecutor standing in court. This one is speaking and that one is speaking. [When] this one finished his words and that one his words, that defender knows that he has won. [Then] he begins to praise the judge, that issues the verdict. That prosecutor [then] requests to add something. The defender [then] says to him, 'Be quiet and let us hear from the judge.' So is it that Michael and Samael stand in front of the Divine Presence; and the Satan [Samael] prosecutes and Michael deliberates on the merit of Israel, and [then] the Satan comes to speak and Michael silences him. Why? As it is stated (Psalms 85:9), 'I will hear what the Power, the Lord, will speak, as He will speak peace about His people.'\" This is [the meaning of] \"I recall my music at night\" - about the miracle of Hizkiyahu. Another explanation: \"I recall my music at night\" - I recall what you have done for us in Egypt, and the plots ( imenagnin /i) that you did to the Egyptians. How is it? At first, when the Holy One, blessed be He, requested to bring plagues upon the Egyptians, He said to bring the plague of the firstborn first, as it is stated (Exodus 4:23), \"behold I am killing your son, your firstborn.\" [Pharaoh] started to say (Exodus 5:2), \"Who is the Lord that I should listen to His voice?\" The Holy One, blessed be He, said [to Himself], \"If I bring the plague of the firstborn first, he will send them [right away], but rather I will bring other plagues upon him (first). And in its heels ( ibeekev zot /i), I will bring them all,\" as it is stated, \"And the Lord smote every firstborn.\" Hence David praises (Psalms 90:11), \"Who knows the boldness of Your anger\" - who knows your plots that You do in the sea, as it is stated (Psalms 77:20), \"In the sea is Your way and Your path in the great waters, and Your footsteps ( ieekvotekha /i) were not known\" - things that you do afterward ( ibeekev /i), who [can] know? "

22. Anon., Esther Rabbah, 7.12

7.12. וַיֹאמֶר הָמָן לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ יֶשְׁנוֹ עַם אֶחָד (אסתר ג, ח), אוֹתוֹ שֶׁנֶּאֱמַר בּוֹ (דברים ו, ד): ה' אֶחָד, יָשֵׁן לוֹ מֵעַמּוֹ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי אֵין לְפָנַי שֵׁנָה, הֲדָא הוּא דִכְתִיב (תהלים קכא, ד): הִנֵּה לֹא יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל, וְאַתָּה אָמַרְתָּ יֵשׁ לְפָנַי שֵׁנָה, חַיֶּיךָ שֶׁמִּתּוֹךְ שֵׁנָה אֲנִי מִתְעוֹרֵר עַל אוֹתוֹ הָאִישׁ וּמְאַבְּדוֹ מִן הָעוֹלָם, הֲדָא הוּא דִכְתִיב (תהלים עח, סה): וַיִּקַּץ כְּיָשֵׁן ה' וַיַּךְ צָרָיו אָחוֹר. דָּבָר אַחֵר, יֶשְׁנוֹ עַם אֶחָד. אֲמַר לֵיהּ שִׁנֵּיהוֹן רַבְרְבָן, שֶׁאוֹכְלִין וְשׁוֹתִין וְאוֹמְרִים עֹנֶג שַׁבָּת, עֹנֶג יוֹם טוֹב, שֶׁהֵן מַכְנִיסִין פְּחָת בְּמָמוֹנוֹ שֶׁל עוֹלָם, חֲדָא לְשִׁבְעָא יוֹמִין, שַׁבַּתָּא. חַד לִתְלָתִין יוֹמִין, רֵישׁ יַרְחָא. בְּנִיסָן, פִּיסְחָא. בְּסִיוָן, עֲצֶרֶת. בְּתִשְׁרֵי, רֵישׁ שַׁתָּא וְצוֹמָא רַבָּא, וְחַגָּא דִּמְטַלַּלְתָּא. אָמַר לוֹ אֲחַשְׁוֵרוֹשׁ כָּךְ הֵם מְצֻוִּין בְּתוֹרָתָן. אָמַר לוֹ הָמָן, אִלּוּ הָיוּ מְשַׁמְרִין אֶת מוֹעֲדֵיהֶם וּמוֹעֲדֵינוּ, יָפֶה הָיוּ עוֹשִׂין, אֶלָּא שֶׁמְבַזִּים מוֹעֲדֶיךָ, וְאֶת דָּתֵי הַמֶּלֶךְ אֵינָם עוֹשִׂים, שֶׁאֵין מְשַׁמְּרִים לֹא קָלֶנְדָּס, וְלֹא סָטַרְנַלְיָא. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא רָשָׁע אַתָּה מַפִּיל עַיִן רָעָה בְּמוֹעֲדֵיהֶם שֶׁלָּהֶם, הֲרֵי אֲנִי מַפִּילְךָ לִפְנֵיהֶם וּמוֹסִיפִים לָהֶם מוֹעֵד אֶחָד עַל מַפַּלְתְּךָ, זֶה יְמֵי הַפּוּרִים, הֲדָא הוּא דִכְתִיב (משלי יח, ז): פִּי כְסִיל מְחִתָּה לוֹ. וְלַמֶּלֶךְ אֵין שֹׁוֶה לְהַנִּיחָם, כָּל מַה שֶּׁהָיָה הָמָן מְקַטְרֵג אֶת יִשְׂרָאֵל מִלְּמַטָּה, הָיָה מִיכָאֵל מְלַמֵּד עֲלֵיהֶם סָנֵיגוֹרְיָא מִלְּמַעְלָה, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם אֵין בָּנֶיךָ מִתְקַטְרְגִין לֹא עַל שֶׁעָבְדוּ עֲבוֹדַת כּוֹכָבִים, וְלֹא עַל שֶׁגִּלּוּ עֲרָיוֹת, וְלֹא עַל שְׁפִיכוּת דָּמִים, אֶלָּא אֵין מִתְקַטְרְגִין אֶלָּא עַל שֶׁהֵן מְשַׁמְרִין אֶת דָּתוֹתֶיךָ, אָמַר לוֹ חַיֶּיךָ לָא שְׁבַקִּית וְלָא אֶשְׁבֹּק, הֲדָא הוּא דִכְתִיב (שמואל א יב, כב): כִּי לֹא יִטּשׁ ה' אֶת עַמּוֹ בַּעֲבוּר שְׁמוֹ הַגָּדוֹל, בֵּין חַיָּבִין בֵּין זַכָּאִין, כָּךְ אִי אֶפְשָׁר לְהַנִּיחָם, לְפִי שֶׁאִי אֶפְשָׁר לָעוֹלָם בְּלֹא יִשְׂרָאֵל. (שיר השירים ח, ז): אִם יִתֵּן אִישׁ אֶת כָּל הוֹן בֵּיתוֹ, זֶה הָמָן הָרָשָׁע, שֶׁנָּתַן עֲשֶׂרֶת אֲלָפִים כִּכַּר כֶּסֶף לְהַכְחִיד אֶת יִשְׂרָאֵל, בּוֹז יָבוּזוּ לוֹ.

23. Anon., Pirqe Rabbi Eliezer, 37-38, 25

Subjects of this text:

subject	book bibliographic info
abraham	Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 182, 185, 186, 187
angels	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 287
christ	Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 201
egypt	Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 187
gabriel	Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 186, 187, 201
god, imitation of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 287
gomorrah	Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 185, 201
heavens	Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 187, 201
hebrew (language)	Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 182, 185
heretic	Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 201
hospitality	Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 185, 186
identity	Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 182, 186
imitation, of the divine	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 287
israel (land of )	Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 185
jews/jewish	Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 185, 201
literal interpretation, living laws	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 287
lot	Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 186, 187
michael	Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 185, 186, 187, 201
midrash	Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 182, 185
powers of god, beneficent	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 287
powers of god, creative	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 287
powers of god, kingly	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 287
powers of god, punitive	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 287
pray, prayer	Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 185
pseudo-sophronius, the ptolemies	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 287
punishment, gods powers doling out	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 287
raphael	Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 186, 187, 201
sarah	Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 187, 201
segor (tsoʿar)	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 287
sodom, literal and ethical interpretations of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 287
sodom, segor escaping	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 287
sodom, sodomite cities, destruction of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 287
sodom, the two visitors and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 287
sodom	Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 182, 185, 186, 187, 201
soul	Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 186
tent'	Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 182
the three visitors, vs. lots two visitors	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 287
virtue, whole and complete	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 287
νόμος	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 287
νόμος ἔμψυχος	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 287