Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



624
Anon., Genesis Rabba, 8.3-8.4


וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם <>(בראשית א, כו)<>, בְּמִי נִמְלָךְ, רַבִּי יְהוֹשֻׁעַ בְּשֵׁם רַבִּי לֵוִי אָמַר, בִּמְלֶאכֶת הַשָּׁמַיִם וְהָאָרֶץ נִמְלָךְ, מָשָׁל לְמֶלֶךְ שֶׁהָיוּ לוֹ שְׁנֵי סַנְקְלִיטִים, וְלֹא הָיָה עוֹשֶׂה דָבָר חוּץ מִדַּעְתָּן. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר בְּמַעֲשֵׂה כָּל יוֹם וָיוֹם נִמְלַךְ, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ סַנְקַתַּדְרוֹן, וְלֹא הָיָה עוֹשֶׂה דָבָר חוּץ מִדַּעְתּוֹ. רַבִּי אַמֵּי אָמַר בְּלִבּוֹ נִמְלַךְ, מָשָׁל לְמֶלֶךְ שֶׁבָּנָה פָּלָטִין עַל יְדֵי אַרְדְּכָל, רָאָה אוֹתָהּ וְלֹא עָרְבָה לוֹ, עַל מִי יֵשׁ לוֹ לְהִתְרַעֵם לֹא עַל אַרְדְּכָל, אֶתְמְהָא, הֱוֵי וַיִּתְעַצֵּב אֶל לִבּוֹ. אָמַר רַב אַסֵּי מָשָׁל לְמֶלֶךְ שֶׁעָשָׂה לוֹ סְחוֹרָה עַל יְדֵי סַרְסוּר וְהִפְסִיד, עַל מִי יֵשׁ לוֹ לְהִתְרָעֵם לֹא עַל הַסַּרְסוּר, אֶתְמְהָא, הֱוֵי וַיִּתְעַצֵּב אֶל לִבּוֹ.Let us make a human”—with whom did He rule/nimlokh? R’ Yehoshua in the name of R’ Levi said: With the work/m’la’khah of the heavens and the earth . . . R’ Shmuel bar Nachman said: With the work/ma`aseh of each and every day..."


וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם (בראשית א, כו), בְּמִי נִמְלָךְ, רַבִּי יְהוֹשֻׁעַ בְּשֵׁם רַבִּי לֵוִי אָמַר, בִּמְלֶאכֶת הַשָּׁמַיִם וְהָאָרֶץ נִמְלָךְ, מָשָׁל לְמֶלֶךְ שֶׁהָיוּ לוֹ שְׁנֵי סַנְקְלִיטִים, וְלֹא הָיָה עוֹשֶׂה דָבָר חוּץ מִדַּעְתָּן. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר בְּמַעֲשֵׂה כָּל יוֹם וָיוֹם נִמְלַךְ, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ סַנְקַתַּדְרוֹן, וְלֹא הָיָה עוֹשֶׂה דָבָר חוּץ מִדַּעְתּוֹ. רַבִּי אַמֵּי אָמַר בְּלִבּוֹ נִמְלַךְ, מָשָׁל לְמֶלֶךְ שֶׁבָּנָה פָּלָטִין עַל יְדֵי אַרְדְּכָל, רָאָה אוֹתָהּ וְלֹא עָרְבָה לוֹ, עַל מִי יֵשׁ לוֹ לְהִתְרַעֵם לֹא עַל אַרְדְּכָל, אֶתְמְהָא, הֱוֵי וַיִּתְעַצֵּב אֶל לִבּוֹ. אָמַר רַב אַסֵּי מָשָׁל לְמֶלֶךְ שֶׁעָשָׂה לוֹ סְחוֹרָה עַל יְדֵי סַרְסוּר וְהִפְסִיד, עַל מִי יֵשׁ לוֹ לְהִתְרָעֵם לֹא עַל הַסַּרְסוּר, אֶתְמְהָא, הֱוֵי וַיִּתְעַצֵּב אֶל לִבּוֹ.Let us make a human”—with whom did He rule/nimlokh? R’ Yehoshua in the name of R’ Levi said: With the work/m’la’khah of the heavens and the earth . . . R’ Shmuel bar Nachman said: With the work/ma`aseh of each and every day..."


אָמַר רַבִּי בֶּרֶכְיָה בְּשָׁעָה שֶׁבָּא הַקָּדוֹשׁ בָּרוּךְ הוּא לִבְרֹאת אֶת אָדָם הָרִאשׁוֹן, רָאָה צַדִּיקִים וּרְשָׁעִים יוֹצְאִים מִמֶּנּוּ, אָמַר אִם אֲנִי בּוֹרֵא אוֹתוֹ רְשָׁעִים יוֹצְאִים מִמֶּנּוּ, וְאִם לֹא אֶבְרָא אוֹתוֹ הֵיאַךְ צַדִּיקִים יוֹצְאִים מִמֶּנּוּ. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא הִפְלִיג דַּרְכָּן שֶׁל רְשָׁעִים מִכְּנֶגֶד פָּנָיו וְשִׁתֵּף בּוֹ מִדַּת רַחֲמִים וּבְרָאוֹ, הֲדָא הוּא דִּכְתִיב <>(תהלים א, ו)<>: כִּי יוֹדֵעַ ה' דֶּרֶךְ צַדִּיקִים וְדֶרֶךְ רְשָׁעִים תֹּאבֵד, אִבְּדָהּ מִכְּנֶגֶד פָּנָיו וְשִׁתֵּף בּוֹ מִדַּת רַחֲמִים וּבְרָאוֹ. רַבִּי חֲנִינָא לֹא אָמַר כֵּן, אֶלָּא בְּשָׁעָה שֶׁבָּא לִבְרֹאת אֶת אָדָם הָרִאשׁוֹן, נִמְלַךְ בְּמַלְאֲכֵי הַשָּׁרֵת וְאָמַר לָהֶן: נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ אָמְרוּ לוֹ, אָדָם זֶה מַה טִּיבוֹ, אָמַר לָהֶן צַדִּיקִים עוֹמְדִים מִמֶּנּוּ, הֲדָא הוּא דִּכְתִיב: כִּי יוֹדֵעַ ה' דֶּרֶךְ צַדִּיקִים, כִּי הוֹדִיעַ ה' דֶּרֶךְ הַצַּדִּיקִים לְמַלְאֲכֵי הַשָּׁרֵת, וְדֶרֶךְ רְשָׁעִים תֹּאבֵד, אִבְּדָהּ מֵהֶם, גִּלָּה לָהֶם שֶׁהַצַּדִּיקִים עוֹמְדִים מִמֶּנּוּ וְלֹא גִּלָּה לָהֶם שֶׁהָרְשָׁעִים עוֹמְדִים הֵימֶנּוּ, שֶׁאִלּוּ גִּלָּה לָהֶם שֶׁהָרְשָׁעִים עוֹמְדִים הֵימֶנּוּ לֹא הָיְתָה מִדַּת הַדִּין נוֹתֶנֶת שֶׁיִּבָּרֵא.\"And the Lord said: 'Let us make man...\" - with whom did God consult? Rabbi Yehoshua in the name of Rabbi Levi said, 'With the works of heaven and earth, God consulted. A parable to a King who had..."


אָמַר רַבִּי בֶּרֶכְיָה בְּשָׁעָה שֶׁבָּא הַקָּדוֹשׁ בָּרוּךְ הוּא לִבְרֹאת אֶת אָדָם הָרִאשׁוֹן, רָאָה צַדִּיקִים וּרְשָׁעִים יוֹצְאִים מִמֶּנּוּ, אָמַר אִם אֲנִי בּוֹרֵא אוֹתוֹ רְשָׁעִים יוֹצְאִים מִמֶּנּוּ, וְאִם לֹא אֶבְרָא אוֹתוֹ הֵיאַךְ צַדִּיקִים יוֹצְאִים מִמֶּנּוּ. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא הִפְלִיג דַּרְכָּן שֶׁל רְשָׁעִים מִכְּנֶגֶד פָּנָיו וְשִׁתֵּף בּוֹ מִדַּת רַחֲמִים וּבְרָאוֹ, הֲדָא הוּא דִּכְתִיב (תהלים א, ו): כִּי יוֹדֵעַ ה' דֶּרֶךְ צַדִּיקִים וְדֶרֶךְ רְשָׁעִים תֹּאבֵד, אִבְּדָהּ מִכְּנֶגֶד פָּנָיו וְשִׁתֵּף בּוֹ מִדַּת רַחֲמִים וּבְרָאוֹ. רַבִּי חֲנִינָא לֹא אָמַר כֵּן, אֶלָּא בְּשָׁעָה שֶׁבָּא לִבְרֹאת אֶת אָדָם הָרִאשׁוֹן, נִמְלַךְ בְּמַלְאֲכֵי הַשָּׁרֵת וְאָמַר לָהֶן: נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ אָמְרוּ לוֹ, אָדָם זֶה מַה טִּיבוֹ, אָמַר לָהֶן צַדִּיקִים עוֹמְדִים מִמֶּנּוּ, הֲדָא הוּא דִּכְתִיב: כִּי יוֹדֵעַ ה' דֶּרֶךְ צַדִּיקִים, כִּי הוֹדִיעַ ה' דֶּרֶךְ הַצַּדִּיקִים לְמַלְאֲכֵי הַשָּׁרֵת, וְדֶרֶךְ רְשָׁעִים תֹּאבֵד, אִבְּדָהּ מֵהֶם, גִּלָּה לָהֶם שֶׁהַצַּדִּיקִים עוֹמְדִים מִמֶּנּוּ וְלֹא גִּלָּה לָהֶם שֶׁהָרְשָׁעִים עוֹמְדִים הֵימֶנּוּ, שֶׁאִלּוּ גִּלָּה לָהֶם שֶׁהָרְשָׁעִים עוֹמְדִים הֵימֶנּוּ לֹא הָיְתָה מִדַּת הַדִּין נוֹתֶנֶת שֶׁיִּבָּרֵא.\"And the Lord said: 'Let us make man...\" - with whom did God consult? Rabbi Yehoshua in the name of Rabbi Levi said, 'With the works of heaven and earth, God consulted. A parable to a King who had..."


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

17 results
1. Hebrew Bible, Deuteronomy, 33.2 (9th cent. BCE - 3rd cent. BCE)

33.2. וַיֹּאמַר יְהוָה מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אשדת [אֵשׁ] [דָּת] לָמוֹ׃ 33.2. וּלְגָד אָמַר בָּרוּךְ מַרְחִיב גָּד כְּלָבִיא שָׁכֵן וְטָרַף זְרוֹעַ אַף־קָדְקֹד׃ 33.2. And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them."
2. Hebrew Bible, Exodus, 20.2, 32.11 (9th cent. BCE - 3rd cent. BCE)

20.2. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 20.2. לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃ 32.11. וַיְחַל מֹשֶׁה אֶת־פְּנֵי יְהוָה אֱלֹהָיו וַיֹּאמֶר לָמָה יְהוָה יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ אֲשֶׁר הוֹצֵאתָ מֵאֶרֶץ מִצְרַיִם בְּכֹחַ גָּדוֹל וּבְיָד חֲזָקָה׃ 20.2. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage." 32.11. And Moses besought the LORD his God, and said: ‘LORD, why doth Thy wrath wax hot against Thy people, that Thou hast brought forth out of the land of Egypt with great power and with a mighty hand?"
3. Hebrew Bible, Genesis, 1.26-1.27 (9th cent. BCE - 3rd cent. BCE)

1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 1.27. And God created man in His own image, in the image of God created He him; male and female created He them."
4. Hebrew Bible, Psalms, 106.23 (9th cent. BCE - 3rd cent. BCE)

106.23. וַיֹּאמֶר לְהַשְׁמִידָם לוּלֵי מֹשֶׁה בְחִירוֹ עָמַד בַּפֶּרֶץ לְפָנָיו לְהָשִׁיב חֲמָתוֹ מֵהַשְׁחִית׃ 106.23. Therefore He said that He would destroy them, Had not Moses His chosen stood before Him in the breach, To turn back His wrath, lest He should destroy them."
5. Cicero, On Invention, 2.142 (2nd cent. BCE - 1st cent. BCE)

2.142. tere accipi demonstrabit. et quemadmodum ei dice- bamus, qui ab scripto diceret, hoc fore utilissimum, si quid de aequitate ea, quae cum adversario staret, derogasset, sic huic, qui contra scriptum dicet, pluri- mum proderit, ex ipsa scriptura aliquid ad suam cau- sam convertere aut ambigue aliquid scriptum osten- dere; deinde ex illo ambiguo eam partem, quae sibi prosit, defendere aut verbi definitionem inducere et illius verbi vim, quo urgeri videatur, ad suae causae commodum traducere aut ex scripto non scriptum aliquid inducere per ratiocinationem, de qua post di-
6. Hebrew Bible, Daniel, 9.3 (2nd cent. BCE - 2nd cent. BCE)

9.3. וָאֶתְּנָה אֶת־פָּנַי אֶל־אֲדֹנָי הָאֱלֹהִים לְבַקֵּשׁ תְּפִלָּה וְתַחֲנוּנִים בְּצוֹם וְשַׂק וָאֵפֶר׃ 9.3. And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes."
7. Mishnah, Avot, 1.15, 4.22 (1st cent. CE - 3rd cent. CE)

1.15. Shammai used to say: make your [study of the] Torah a fixed practice; speak little, but do much; and receive all men with a pleasant countece." 4.22. He used to say: the ones who were born are to die, and the ones who have died are to be brought to life, and the ones brought to life are to be judged; So that one may know, make known and have the knowledge that He is God, He is the designer, He is the creator, He is the discerner, He is the judge, He the witness, He the complait, and that He will summon to judgment. Blessed be He, before Whom there is no iniquity, nor forgetting, nor respect of persons, nor taking of bribes, for all is His. And know that all is according to the reckoning. And let not your impulse assure thee that the grave is a place of refuge for you; for against your will were you formed, against your will were you born, against your will you live, against your will you will die, and against your will you will give an account and reckoning before the King of the kings of kings, the Holy One, blessed be He."
8. Mishnah, Taanit, 3.8 (1st cent. CE - 3rd cent. CE)

3.8. For every trouble that should not come upon the community they sound a blast except on account of too much rain. It happened that they said to Honi the circle drawer: “Pray for rain to fall.” He replied: “Go and bring in the pesah ovens so that they do not dissolve.” He prayed and no rain fell. What did he do? He drew a circle and stood within it and exclaimed before Him: “Master of the universe, Your children have turned their faces to me because I am like one who was born in Your house. I swear by Your great name that I will not move from here until You have mercy upon Your children.” Rain then began to drip, and he exclaimed: “I did not request this but rain [which can fill] cisterns, ditches and caves. The rain then began to come down with great force, and he exclaimed: “I did not request this but pleasing rain of blessing and abudance.” Rain then fell in the normal way until the Jews in Jerusalem had to go up Temple Mount because of the rain. They came and said to him: “In the same way that you prayed for [the rain] to fall pray [now] for the rain to stop.” He replied: “Go and see if the stone of people claiming lost objects has washed away.” Rabbi Shimon ben Shetah sent to him: “Were you not Honi I would have excommunicated you, but what can I do to you, for you are spoiled before God and he does your will like a son that is spoiled before his father and his father does his request. Concerning you it is written, “Let your father and your mother rejoice, and let she that bore you rejoice” (Proverbs 23:25)."
9. New Testament, Acts, 24.1-24.9 (1st cent. CE - 2nd cent. CE)

24.1. After five days, the high priest, Aias, came down with certain elders and an orator, one Tertullus. They informed the governor against Paul. 24.2. When he was called, Tertullus began to accuse him, saying, "Seeing that by you we enjoy much peace, and that excellent measures are coming to this nation 24.3. we accept it in all ways and in all places, most excellent Felix, with all thankfulness. 24.4. But, that I don't delay you, I entreat you to bear with us and hear a few words. 24.5. For we have found this man to be a plague, an instigator of insurrections among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes. 24.6. He even tried to profane the temple. We arrested him. 24.8. By examining him yourself you may ascertain all these things of which we accuse him. 24.9. The Jews also joined in the attack, affirming that these things were so.
10. New Testament, Galatians, 3.15, 4.3, 4.8 (1st cent. CE - 1st cent. CE)

3.15. Brothers, I speak like men. Though it is only aman's covet, yet when it has been confirmed, no one makes it void,or adds to it. 4.3. So we also, when we were children, were held in bondage under theelements of the world. 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods.
11. Anon., Genesis Rabba, 8.4, 25.1, 44.15 (2nd cent. CE - 5th cent. CE)

8.4. אָמַר רַבִּי בֶּרֶכְיָה בְּשָׁעָה שֶׁבָּא הַקָּדוֹשׁ בָּרוּךְ הוּא לִבְרֹאת אֶת אָדָם הָרִאשׁוֹן, רָאָה צַדִּיקִים וּרְשָׁעִים יוֹצְאִים מִמֶּנּוּ, אָמַר אִם אֲנִי בּוֹרֵא אוֹתוֹ רְשָׁעִים יוֹצְאִים מִמֶּנּוּ, וְאִם לֹא אֶבְרָא אוֹתוֹ הֵיאַךְ צַדִּיקִים יוֹצְאִים מִמֶּנּוּ. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא הִפְלִיג דַּרְכָּן שֶׁל רְשָׁעִים מִכְּנֶגֶד פָּנָיו וְשִׁתֵּף בּוֹ מִדַּת רַחֲמִים וּבְרָאוֹ, הֲדָא הוּא דִּכְתִיב (תהלים א, ו): כִּי יוֹדֵעַ ה' דֶּרֶךְ צַדִּיקִים וְדֶרֶךְ רְשָׁעִים תֹּאבֵד, אִבְּדָהּ מִכְּנֶגֶד פָּנָיו וְשִׁתֵּף בּוֹ מִדַּת רַחֲמִים וּבְרָאוֹ. רַבִּי חֲנִינָא לֹא אָמַר כֵּן, אֶלָּא בְּשָׁעָה שֶׁבָּא לִבְרֹאת אֶת אָדָם הָרִאשׁוֹן, נִמְלַךְ בְּמַלְאֲכֵי הַשָּׁרֵת וְאָמַר לָהֶן: נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ אָמְרוּ לוֹ, אָדָם זֶה מַה טִּיבוֹ, אָמַר לָהֶן צַדִּיקִים עוֹמְדִים מִמֶּנּוּ, הֲדָא הוּא דִּכְתִיב: כִּי יוֹדֵעַ ה' דֶּרֶךְ צַדִּיקִים, כִּי הוֹדִיעַ ה' דֶּרֶךְ הַצַּדִּיקִים לְמַלְאֲכֵי הַשָּׁרֵת, וְדֶרֶךְ רְשָׁעִים תֹּאבֵד, אִבְּדָהּ מֵהֶם, גִּלָּה לָהֶם שֶׁהַצַּדִּיקִים עוֹמְדִים מִמֶּנּוּ וְלֹא גִּלָּה לָהֶם שֶׁהָרְשָׁעִים עוֹמְדִים הֵימֶנּוּ, שֶׁאִלּוּ גִּלָּה לָהֶם שֶׁהָרְשָׁעִים עוֹמְדִים הֵימֶנּוּ לֹא הָיְתָה מִדַּת הַדִּין נוֹתֶנֶת שֶׁיִּבָּרֵא. 25.1. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים וְאֵינֶנּוּ כִּי לָקַח אֹתוֹ אֱלֹהִים (בראשית ה, כד), אָמַר רַבִּי חָמָא בַּר הוֹשַׁעְיָא אֵינוֹ נִכְתַּב בְּתוֹךְ טִימוֹסָן שֶׁל צַדִּיקִים אֶלָּא בְּתוֹךְ טִימוֹסָן שֶׁל רְשָׁעִים. אָמַר רַבִּי אַיְבוּ חֲנוֹךְ חָנֵף הָיָה, פְּעָמִים צַדִּיק פְּעָמִים רָשָׁע, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁהוּא בְּצִדְקוֹ אֲסַלְּקֶנּוּ. אָמַר רַבִּי אַיְבוּ בְּרֹאשׁ הַשָּׁנָה דָּנוֹ בְּשָׁעָה שֶׁהוּא דָן כָּל בָּאֵי עוֹלָם. אֶפִּיקוֹרְסִים שָׁאֲלוּ לְרַבִּי אַבָּהוּ אָמְרוּ לוֹ אֵין אָנוּ מוֹצְאִין מִיתָה לַחֲנוֹךְ, אָמַר לָהֶם לָמָּה, אָמְרוּ לוֹ נֶאֶמְרָה כָּאן לְקִיחָה וְנֶאֶמְרָה לְהַלָּן (מלכים ב ב, ה): כִּי הַיּוֹם ה' לֹקֵחַ אֶת אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ, אָמַר לָהֶם אִם לִלְּקִיחָה אַתֶּם דּוֹרְשִׁים, נֶאֱמַר כָּאן לְקִיחָה וְנֶאֱמַר לְהַלָּן (יחזקאל כד, טז): הִנְנִי לֹקֵחַ מִמְּךָ אֶת מַחְמַד עֵינֶיךָ, אָמַר רַבִּי תַּנְחוּמָא יָפֶה הֵשִׁיבָן רַבִּי אַבָּהוּ. מַטְרוֹנָה שָׁאֲלָה אֶת רַבִּי יוֹסֵי אָמְרָה לוֹ אֵין אָנוּ מוֹצְאִין מִיתָה בַּחֲנוֹךְ, אָמַר לָהּ אִלּוּ נֶאֱמַר (בראשית ה, כד): וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים וְשָׁתַק, הָיִיתִי אוֹמֵר כִּדְבָרַיִךְ, כְּשֶׁהוּא אוֹמֵר וְאֵינֶנּוּ כִּי לָקַח אֹתוֹ אֱלֹהִים, וְאֵינֶנּוּ בָּעוֹלָם הַזֶּה כִּי לָקַח אֹתוֹ אֱלֹהִים. 44.15. דָּבָר אַחֵר, קְחָה לִי עֶגְלָה מְשֻׁלֶּשֶׁת, זוֹ בָּבֶל, שֶׁהֶעֱמִידָה שְׁלשָׁה מְלָכִים, נְבוּכַדְנֶצַר וֶאֱוִיל מְרוֹדַךְ וּבֵלְשַׁצַּר. וְעֵז מְשֻׁלֶּשֶׁת, זוֹ מָדַי, שֶׁהָיְתָה מַעֲמִידָה שְׁלשָׁה מְלָכִים, כּוֹרֶשׁ וְדָרְיָוֶשׁ וַאֲחַשְׁוֵרוֹשׁ. וְאַיִל מְשֻׁלָּשׁ, זוֹ יָוָן, רַבִּי אֶלְעָזָר וְרַבִּי יוֹחָנָן, רַבִּי אֶלְעָזָר אָמַר כָּל הָרוּחוֹת כָּבְשׁוּ בְּנֵי יָוָן וְרוּחַ מִזְרָחִית לֹא כָבָשׁוּ, אָמַר לוֹ רַבִּי יוֹחָנָן וְהָכְתִיב (דניאל ח, ד): רָאִיתִי אֶת הָאַיִל מְנַגֵּחַ יָמָּה וְצָפוֹנָה וָנֶגְבָּה וְכָל חַיּוֹת לֹא יַעַמְדוּ לְפָנָיו וְאֵין מַצִּיל מִיָּדוֹ וְעָשָׂה כִרְצֹנוֹ וְהִגְדִּיל, הוּא דַעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דְּלָא אֲמַר מִזְרָחִית. וְתֹר וְגוֹזָל, זוֹ מַלְכוּת אֱדוֹם, תּוֹר הוּא אֶלָּא שֶׁגַּזְלָן הוּא. דָּבָר אַחֵר, וַיִּקַּח לוֹ אֶת כָּל אֵלֶּה, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר שָׂרֵי עוֹבְדֵי כּוֹכָבִים הֶרְאָה לוֹ. רַבִּי נְחֶמְיָה אָמַר שָׂרֵי יִשְׂרָאֵל הֶרְאָה לוֹ, עַל דַּעְתֵּיהּ דְּרַבִּי יְהוּדָה קָתֶדְרִין דְּדֵין לָקֳבֵל קָתֶדְרִין דְּדֵין. עַל דַּעְתֵּיהּ דְּרַבִּי נְחֶמְיָה שֶׁשָּׁם הָיוּ סַנְהֶדְּרֵי גְדוֹלָה שֶׁל יִשְׂרָאֵל יוֹשֶׁבֶת וְחוֹתֶמֶת דִּינֵיהֶם שֶׁל יִשְׂרָאֵל. וְאֶת הַצִּפֹּר לֹא בָתָר, רַבִּי אַבָּא בַּר כַּהֲנָא בְּשֵׁם רַבִּי לֵוִי אָמַר הֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל מִי שֶׁהוּא מַעֲמִיד פָּנִים בַּגַּל, הַגַּל שׁוֹטְפוֹ, וְכָל מִי שֶׁאֵינוֹ מַעֲמִיד פָּנִים בַּגַּל, אֵין הַגַּל שׁוֹטְפוֹ. 8.4. \"And the Lord said: 'Let us make man...\" - with whom did God consult? Rabbi Yehoshua in the name of Rabbi Levi said, 'With the works of heaven and earth, God consulted. A parable to a King who had..."
12. Anon., Lamentations Rabbah, 1.13 (2nd cent. CE - 5th cent. CE)

1.13. חַד מֵאַתֵּינַס אֲזַל לִירוּשָׁלַיִם וַהֲוָה מְפַלֵּי בִּבְנֵי יְרוּשָׁלָיִם סַגִּיא, אָמְרִין מָאן יֵיזֵיל וּמַיְיתֵי לֵיהּ גַּבָּן, אֲמַר לוֹן חַד אֲנָא אֵיזֵיל וְאַיְיתֵי לֵיהּ וְרֵישֵׁיהּ גְּרִיעַ, אֲזַל יְרוּשַׁלְמִי לְאַתֵּינַס אִתְקַבֵּל גַּבֵּי הַהוּא גַבְרָא, לְצַפְרָא נַפְקִין תַּרְוֵיהוֹן לְטַיָּילָא בְּשׁוּקָא, אִפְסִיק חַד סַנְדְּלֵיהּ, אֲמַר לֵיהּ לְאוּמָנָא סַב לָךְ טְרִימִיסָא הָדֵין וְעַבְדֵיהּ לִי הָדֵין סַנְדְּלָא, עֲבַדֵיהּ לֵיהּ. לִמְחַר נָפְקִין תַּרְוֵיהוֹן לְטַיָּילָא בְּשׁוּקָא אִיפְסִיק סַנְדְּלָא חוֹרִיתָא, אֲמַר לֵיהּ סַב לָךְ הָדֵין טְרִימִיסָא וְזִיל וְעַבְדֵיהּ לֵיהּ בְּאוּמָנָא לְהָדֵין סַנְדְּלָא דִילִי. אֲמַר לֵיהּ וְכָל הָדֵין יְקִירִין סַנְדְּלַיָא גַבֵּיכוֹן, אֲמַר לֵיהּ אִין. אֲמַר לֵיהּ מִכַּמָּה דִּינָרִין, אֲמַר לֵיהּ מִתִּשְׁעָה וּמֵעֲשָׂרָה דִּינָרִין, וְכַד אִינוּן זִילִין מִשִּׁבְעָה וּמִשְׁמֹנָה דִּינָרִים. אֲמַר לֵיהּ אִי אֲתֵינָא לְגַבֵּיכוֹן בַּהֲדָא סְחוֹרָתָא מַזְבַּנְתְּ יָתֵיהּ לִי, אֲמַר לֵיהּ אִין, אֶלָּא דְּלָא תֵיעוֹל לִמְדִינְתָּא בַּר מִדַּעְתִּי. כְּמָה דַּעֲבִיד עֲבִידָא וּזְבִין סְחוֹרָתָא דְסַנְדָּלַיָא אֲזַל לֵיהּ סְלֵיק לִירוּשָׁלַיִם וִיתֵיב עַל תְּרַע פִּילֵי דִמְדִינְתָּא, שְׁלַח בַּתְרֵיהּ וַאֲתָא, כֵּיוָן דַּאֲתָא אֲמַר לֵיהּ עַבְדִינַן בֵּינֵינַן דְּלָא יֵיעוֹל בַּר נָשׁ לְמִזְבְּנָא זְבִינוֹהִי אֶלָּא אִם כֵּן רֵישֵׁיהּ גְּרִיעַ וְשִׁיחְרוּר אַפּוֹי, אֲמַר לֵיהּ וּמָה אֲנָא מִנְזַק דַּאֲנָא גָּרַע רֹאשִׁי וְאַזְבֵּין עֲבִידְתִּי. מִן דִּגְרַע רֵישֵׁיהּ נַסְבֵיהּ וְאוֹתְבֵיהּ בְּמִיסְוָון דְּשׁוּקָא, וְכַד הֲוָה בַּר נָשׁ אָתֵי לְמִיזְבַּן מִינֵיהּ סַנְדְּלָא אֲמַר לֵיהּ הָדֵין סַנְדְּלָא זוּגָא בְּכַמָּה הֲוָה, אֲמַר לֵיהּ מִן עַשְׂרָה דִּינָרִין אוֹ מִן תִּשְׁעָה דִּינָרִין, בְּרַם לֵית אֲנָא פָּחֵית מִתְּמַנְיָא דִּינָרִין, וְכַד הֲוָה שָׁמַע הֲוָה טָפַח לֵיהּ עַל רֵישֵׁיהּ בְּסַנְדְּלָא וְאָזֵיל לֵיהּ וְלָא זָבִין. אֲמַר לֵיהּ כָּל הֲדָא בִּישָׁתָא שַׁלְמִית לָךְ כַּד הֲוֵית בְּאַתְרָאי, אֲמַר לֵיהּ מִכָּאן וּלְהַבָּא לָא תְּפַלֵּי בִּבְנֵי יְרוּשָׁלַיִם [תפלי, לשון בדיקה הוא, לא תפאר אחריך, תרגומו לא תפלי בתרך].
13. Anon., Sifre Deuteronomy, 343 (2nd cent. CE - 4th cent. CE)

14. Justin, Dialogue With Trypho, 62 (2nd cent. CE - 2nd cent. CE)

62. The words Let Us make man agree with the testimony of Proverbs Justin: And the same sentiment was expressed, my friends, by the word of God [written] by Moses, when it indicated to us, with regard to Him whom it has pointed out, that God speaks in the creation of man with the very same design, in the following words: 'Let Us make man after our image and likeness. And let them have dominion over the fish of the sea, and over the fowl of the heaven, and over the cattle, and over all the earth, and over all the creeping things that creep on the earth. And God created man: after the image of God did He create him; male and female created He them. And God blessed them, and said, Increase and multiply, and fill the earth, and have power over it.' And that you may not change the [force of the] words just quoted, and repeat what your teachers assert — either that God said to Himself, 'Let Us make,' just as we, when about to do something, oftentimes say to ourselves, 'Let us make;' or that God spoke to the elements, to wit, the earth and other similar substances of which we believe man was formed, 'Let Us make,'— I shall quote again the words narrated by Moses himself, from which we can indisputably learn that [God] conversed with some one who was numerically distinct from Himself, and also a rational Being. These are the words: 'And God said, Behold, Adam has become as one of us, to know good and evil.' Genesis 3:22 In saying, therefore, 'as one of us,' [Moses] has declared that [there is a certain] number of persons associated with one another, and that they are at least two. For I would not say that the dogma of that heresy which is said to be among you is true, or that the teachers of it can prove that [God] spoke to angels, or that the human frame was the workmanship of angels. But this offspring, which was truly brought forth from the Father, was with the Father before all the creatures, and the Father communed with Him; even as the Scripture by Solomon has made clear, that He whom Solomon calls Wisdom, was begotten as a Beginning before all His creatures and as offspring by God, who has also declared this same thing in the revelation made by Joshua the son of Nave (Nun). Listen, therefore, to the following from the book of Joshua, that what I say may become manifest to you; it is this: 'And it came to pass, when Joshua was near Jericho, he lifted up his eyes, and sees a man standing over against him. And Joshua approached to Him, and said, Are you for us, or for our adversaries? And He said to him, I am Captain of the Lord's host: now have I come. And Joshua fell on his face on the ground, and said to Him, Lord, what do You command Your servant? And the Lord's Captain says to Joshua, Loose the shoes off your feet; for the place whereon you stand is holy ground. And Jericho was shut up and fortified, and no one went out of it. And the Lord said to Joshua, Behold, I give into your hand Jericho, and its king, [and] its mighty men.'
15. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

32b. אמר ר' אלעזר גדולה תפלה יותר ממעשים טובים שאין לך גדול במעשים טובים יותר ממשה רבינו אעפ"כ לא נענה אלא בתפלה שנאמר (דברים ג, כו) אל תוסף דבר אלי וסמיך ליה עלה ראש הפסגה:,וא"ר אלעזר גדולה תענית יותר מן הצדקה מאי טעמא זה בגופו וזה בממונו:,וא"ר אלעזר גדולה תפלה יותר מן הקרבנות שנא' (ישעיהו א, יא) למה לי רוב זבחיכם וכתיב ובפרשכם כפיכם,א"ר יוחנן כל כהן שהרג את הנפש לא ישא את כפיו שנא' (ישעיהו א, טו) ידיכם דמים מלאו:,וא"ר אלעזר מיום שחרב בית המקדש ננעלו שערי תפלה שנאמר (איכה ג, ח) גם כי אזעק ואשוע שתם תפלתי ואע"פ ששערי תפלה ננעלו שערי דמעה לא ננעלו שנאמר (תהלים לט, יג) שמעה תפלתי ה' ושועתי האזינה אל דמעתי אל תחרש,רבא לא גזר תעניתא ביומא דעיבא משום שנא' (איכה ג, מד) סכותה בענן לך מעבור תפלה:,וא"ר אלעזר מיום שחרב בית המקדש נפסקה חומת ברזל בין ישראל לאביהם שבשמים שנא' (יחזקאל ד, ג) ואתה קח לך מחבת ברזל ונתתה אותה קיר ברזל בינך ובין העיר:,א"ר חנין א"ר חנינא כל המאריך בתפלתו אין תפלתו חוזרת ריקם מנא לן ממשה רבינו שנא' (דברים ט, כו) ואתפלל אל ה' וכתיב בתריה וישמע ה' אלי גם בפעם ההיא,איני והא א"ר חייא בר אבא א"ר יוחנן כל המאריך בתפלתו ומעיין בה סוף בא לידי כאב לב שנא' (משלי יג, יב) תוחלת ממושכה מחלה לב מאי תקנתיה יעסוק בתורה שנא' (משלי יג, יב) ועץ חיים תאוה באה ואין עץ חיים אלא תורה שנאמר (משלי ג, יח) עץ חיים היא למחזיקים בה לא קשיא הא דמאריך ומעיין בה הא דמאריך ולא מעיין בה,א"ר חמא בר' חנינא אם ראה אדם שהתפלל ולא נענה יחזור ויתפלל שנאמר (תהלים כז, יד) קוה אל ה' חזק ויאמץ לבך וקוה אל ה':,ת"ר ארבעה צריכין חזוק ואלו הן תורה ומעשים טובים תפלה ודרך ארץ,תורה ומעשים טובים מנין שנא' (יהושע א, ז) רק חזק ואמץ מאד לשמור ולעשות ככל התורה חזק בתורה ואמץ במעשים טובים,תפלה מנין שנא' קוה אל ה' חזק ויאמץ לבך וקוה אל ה',דרך ארץ מנין שנא' (שמואל ב י, יב) חזק ונתחזק בעד עמנו וגו':,(ישעיהו מט, יד) ותאמר ציון עזבני ה' וה' שכחני היינו עזובה היינו שכוחה אמר ר"ל אמרה כנסת ישראל לפני הקב"ה רבש"ע אדם נושא אשה על אשתו ראשונה זוכר מעשה הראשונה אתה עזבתני ושכחתני,אמר לה הקב"ה בתי י"ב מזלות בראתי ברקיע ועל כל מזל ומזל בראתי לו שלשים חיל ועל כל חיל וחיל בראתי לו שלשים לגיון ועל כל לגיון ולגיון בראתי לו שלשים רהטון ועל כל רהטון ורהטון בראתי לו שלשים קרטון ועל כל קרטון וקרטון בראתי לו שלשים גסטרא ועל כל גסטרא וגסטרא תליתי בו שלש מאות וששים וחמשה אלפי רבוא כוכבים כנגד ימות החמה וכולן לא בראתי אלא בשבילך ואת אמרת עזבתני ושכחתני,(ישעיהו מט, טו) התשכח אשה עולה אמר הקב"ה כלום אשכח עולות אילים ופטרי רחמים שהקרבת לפני במדבר אמרה לפניו רבש"ע הואיל ואין שכחה לפני כסא כבודך שמא לא תשכח לי מעשה העגל אמר לה (ישעיהו מט, טו) גם אלה תשכחנה,אמרה לפניו רבש"ע הואיל ויש שכחה לפני כסא כבודך שמא תשכח לי מעשה סיני אמר לה (ישעיהו מט, טו) ואנכי לא אשכחך,והיינו דא"ר אלעזר א"ר אושעיא מאי דכתיב גם אלה תשכחנה זה מעשה העגל ואנכי לא אשכחך זה מעשה סיני:,חסידים הראשונים היו שוהין שעה אחת:,מנא הני מילי א"ר יהושע ב"ל אמר קרא (תהלים פד, ה) אשרי יושבי ביתך,ואמר ר' יהושע ב"ל המתפלל צריך לשהות שעה אחת אחר תפלתו שנא' (תהלים קמ, יד) אך צדיקים יודו לשמך ישבו ישרים את פניך,תניא נמי הכי המתפלל צריך שישהא שעה אחת קודם תפלתו ושעה אחת אחר תפלתו קודם תפלתו מנין שנא' אשרי יושבי ביתך לאחר תפלתו מנין דכתיב אך צדיקים יודו לשמך ישבו ישרים את פניך,תנו רבנן חסידים הראשונים היו שוהין שעה אחת ומתפללין שעה אחת וחוזרין ושוהין שעה אחת וכי מאחר ששוהין תשע שעות ביום בתפלה תורתן היאך משתמרת ומלאכתן היאך נעשית,אלא מתוך שחסידים הם תורתם משתמרת ומלאכתן מתברכת:,אפילו המלך שואל בשלומו לא ישיבנו:,אמר רב יוסף לא שנו אלא למלכי ישראל אבל למלכי עכו"ם פוסק,מיתיבי המתפלל וראה אנס בא כנגדו ראה קרון בא כנגדו לא יהא מפסיק אלא מקצר ועולה,לא קשיא הא דאפשר לקצר (יקצר ואם לאו פוסק),ת"ר מעשה בחסיד אחד שהיה מתפלל בדרך בא שר אחד ונתן לו שלום ולא החזיר לו שלום המתין לו עד שסיים תפלתו לאחר שסיים תפלתו א"ל ריקא והלא כתוב בתורתכם (דברים ד, ט) רק השמר לך ושמור נפשך וכתיב (דברים ד, טו) ונשמרתם מאד לנפשותיכם כשנתתי לך שלום למה לא החזרת לי שלום אם הייתי חותך ראשך בסייף מי היה תובע את דמך מידי,א"ל המתן לי עד שאפייסך בדברים א"ל אילו היית עומד לפני מלך בשר ודם ובא חברך ונתן לך שלום היית 32b. bRabbi Elazar said:This story proves that bprayer is greater than good deedswithout prayer ( iTosafot /i), as bthere was none greater inthe performance of bgood deeds than Moses our teacher; nevertheless, his request was granted,albeit in a limited manner, in his request to enter Eretz Yisrael, bonly through prayer,when God permitted him to climb the mountain and look out over the land. bAs,initially bit is stated: “Speak no more to Me,” juxtaposed to which is: “Go up to the summit of the mountain.” /b,After comparing and contrasting prayer and good deeds, the Gemara explores another comparison. bRabbi Elazar said: A fast is greater than charity. What is the reasonthat fasting is greater? Because a fast bisa mitzva performed bwith one’s bodyas he afflicts himself, bwhilecharity bisperformed only bwith one’s money. /b,In another comparison, bRabbi Elazar said: Prayer is greater than sacrifices, as it is stated: “To what purpose is the multitude of your sacrifices to Me,says the Lord. I am full of the burnt-offerings of rams and the fat of fed beasts; I do not desire the blood of bulls and sheep and goats” (Isaiah 1:11). bAndseveral verses later bit is written: “And when you spread forth your handsI will hide My eyes from you, and even if you increase your prayer, I will not hear; your hands are full of blood” (Isaiah 1:15). Not only Israel’s sacrifices, but even their prayers, which are on a higher spiritual level, will not be accepted.,Speaking of that verse in Isaiah, the Gemara cites that bRabbi Yoḥa said: Any priest who killed a person may not lift his handsin the Priestly Blessing bas it is stated:“And when you spread forth your hands I will hide My eyes from you… byour hands are full of blood.”Here we see that the Priestly Blessing, performed with hands spread forth, is not accepted when performed by priests whose “hands are full of blood.”,On the subject of prayer, bRabbi Elazar also said: Since the day the Temple was destroyed the gates of prayer were lockedand prayer is not accepted as it once was, bas it is saidin lamentation of the Temple’s destruction: b“Though I plead and call out, He shuts out my prayer”(Lamentations 3:8). Yet, bdespitethe fact bthat the gates of prayer were lockedwith the destruction of the Temple, bthe gates of tears were not locked,and one who cries before God may rest assured that his prayers will be answered, bas it is stated: “Hear my prayer, Lord, and give ear to my pleading, keep not silence at my tears”(Psalms 39:13). Since this prayer is a request that God should pay heed to the tears of one who is praying, he is certain that at least the gates of tears are not locked.,With regard to the locking of the gates of prayer, the Gemara relates that bRava did not decree a fast on a cloudy day because it is stated: “You have covered Yourself in a cloud, through which prayer cannot pass”(Lamentations 3:44). The verse indicates that clouds are a bad omen, indicating that God has averted His face (Rav Hai Gaon)., bAnd Rabbi Elazar said: Since the day the Temple was destroyed an iron wall separates Israel from their Father in heaven, as it is statedto the prophet Ezekiel, instructing him to symbolize that separation: b“And take for yourself an iron griddle, and set it as an iron wall between yourself and the city… /bit will be a sign for the house of Israel” (Ezekiel 4:3).,The Gemara cites other statements in praise of prayer: bRabbi Ḥanin saidthat bRabbi Ḥanina said: Anyone who prolongs his prayer isassured that bhis prayer does not return uswered;it will surely be accepted. bFrom where do wederive this? bFrom Moses our teacher, as it is statedthat Moses said: “So I fell down before the Lord the forty days and forty nights that I fell down; band I prayed to the Lord”(Deuteronomy 9:26–27), band it is written thereafter: “And the Lord heard me that time as well,the Lord would not destroy you” (Deuteronomy 10:10).,The Gemara raises an objection: bIs that so? Didn’t Rabbi Ḥiyya bar Abba saythat bRabbi Yoḥa said: Anyone who prolongs his prayer and expects it to be answered, will ultimately come to heartache,as it will not be answered. bAs it is stated: “Hope deferred makes the heart sick”(Proverbs 13:12). bAnd what is the remedyfor one afflicted with that illness? He should bengage in Torahstudy, bas it is stated: “But desire fulfilled is the tree of life”(Proverbs 13:12), band tree of life is nothing other than Torah, as it is stated: “It is a tree of life to those who hold fast to it,and those who support it are joyous” (Proverbs 3:18). This is bnot difficult. This,Rabbi Ḥiyya bar Abba’s statement that one will suffer heartache refers to one bwho prolongshis prayer band expects it to be answered; that,Rabbi Ḥanin’s statement that one who prolongs his prayer is praiseworthy refers to bone who prolongs his prayer anddoes bnot expect it to be answered. /b,On a similar note, bRabbi Ḥama, son of Rabbi Ḥanina, said: A person who prayed and saw that he was not answered,should bpray again, as it is stated: “Hope in the Lord, strengthen yourself, let your heart take courage, and hope in the Lord”(Psalms 27:14). One should turn to God with hope, and if necessary turn to God again with hope.,Connected to the emphasis on the need to bolster one’s effort in prayer, the Gemara notes that bthe Sages taughtin a ibaraita /i: bFourthings brequire bolstering,constant effort to improve, band they are: Torah, good deeds, prayer, and occupation. /b,For each of these, a biblical proof is cited: bFrom whereis it derived that bTorah and good deedsrequire bolstering? bAs it is statedin the instruction to Joshua: b“Only be strong and be extremely courageous, observe and do all of the Torahthat Moses My servant commanded you; do not deviate to the right or to the left, that you may succeed wherever you go” (Joshua 1:7). In this verse, observe refers to Torah study and do refers to good deeds (Maharsha); the apparently repetitive language is not extraneous. The Gemara derives: bBe strong in Torah and be courageous in good deeds. /b, bFrom whereis it derived that bprayerrequires bolstering? bAs it is said: “Hope in the Lord, strengthen yourself, let your heart take courage, and hope in the Lord.” /b, bFrom whereis it derived that boccupationrequires bolstering? bAs it is stated: “Be strong and we will be strong for the sake of our nationand for the cities of our God” (II Samuel 10:12). All of one’s labor requires bolstering.,The Gemara cites a midrash on the following verse from Isaiah, relating to the sin of the Golden Calf and Moses’ supplication for forgiveness: b“But Zion said: The Lord has forsaken me and the Lord has forgotten me.Can a woman forget her suckling baby, that she would not have compassion for the child of her womb? These may forget, but you I will not forget” (Isaiah 49:14–15). The Gemara seeks to clarify: bForsaken is the same as forgotten.They are synonymous; why repeat the same idea twice? bReish Lakish said: The community of Israel said before the Holy One, Blessed be He: Master of the Universe,even when ba man marriesa second bwife after his first wife, hecertainly brecalls the deeds of his firstwife. Yet bYou havenot only bforsaken me,but You have bforgotten meas well., bThe Holy One, Blessed be He, said toIsrael: bMy daughter, I created twelve constellations in the firmament, and for each and every constellation I have created thirty armies, and for each and every army I have created thirty legions [ iligyon /i], and for each and every legion I have created thirty infantry division leaders [ irahaton /i], and for each and every infantry division leader I have created thirty military camp leaders [ ikarton /i], and for each and every military camp leader I have created thirty leaders of forts [ igastera /i], and on each and every leader of a fort I have hung three hundred and sixty-five thousand stars corresponding to the days of the solar year. And all of them I have created only for your sake; and you saidthe Lord bhas forsaken me andthe Lord bhas forgotten me? /b,The verse goes on to say: b“Can a woman forget her suckling baby,that she would not have compassion for the child of her womb? These may forget, but you I will not forget.” The meaning of this verse is that bthe Holy One, Blessed be He, saidto the community of Israel: bHave I forgotten the ram offerings and firstborn animals that you offered before Me in the desert?The community of Israel breplied to Him: Master of the Universe, since there is no forgetfulness before the Throne of Your Glory, perhaps you will not forget my sin of the Golden Calf?God bresponded toIsrael: b“These [ ielu /i] too shall be forgotten.” “ /bThese” is a reference to the sin of the Golden Calf, regarding which Israel said: “These [ ielu /i] are your gods.”,The community of Israel bsaid before Him: Master of the Universe, since there is forgetfulness before the Throne of Your Glory, perhaps You willalso bforget the eventsrevolving around the revelation at bSinai?God bsaid toIsrael: bI [ ianokhi /i] will not forget youthe revelation at Sinai, which began with: “I [ ianokhi /i] am the Lord your God.”,The Gemara notes: bThatis what bRabbi Elazar saidthat bRav Oshaya said: What isthe meaning of that which is bwritten: “These too will be forgotten”? That is the sin of the Golden Calf.And what is the meaning of bI will not forget you? Those are the eventsthat transpired at bSinai. /b,We learned in the mishna that bthe earlygenerations of bpiousmen bwould wait one hourin order to achieve the solemn frame of mind appropriate for prayer.,The Gemara asks: bFrom where are these mattersderived? bRabbi Yehoshua ben Levi said:This is alluded to when bthe verse states: “Happy are those who dwell in Your House”(Psalms 84:5), immediately after which it is said: “They will yet praise You, Selah.”, bAnd Rabbi Yehoshua ben Levi said: One who prays mustalso bwait one hour after his prayer, as it is stated: “Surely the righteous will give thanks unto Your name, the upright will sit before You”(Psalms 140:14), meaning that after thanking God through prayer, one should stay and sit before Him., bThatopinion bwas also taughtin a ibaraita /i: bOne who prays must wait one hour before his prayer and one hour after his prayer. From whereis it derived that one must wait one hour bbefore his prayer? As it is stated: “Happy are those who dwell in Your House.” And from whereis it derived that one must stay one hour bafter his prayer? As it is written: “Surely the righteous will give thanks unto Your name, the upright will sit before You.” /b, bThe Sages taughtin a ibaraitawith regard to waiting before and after prayer: bThe earlygenerations of bpiousmen bwould wait one hour, pray one hour, then wait one hour again.This raises the question: bSincethe early pious men bwould spend nine hours per dayengaged either bin prayeror the requisite waiting periods before and after prayer, three hours each for the morning, afternoon, and evening prayers, bhow is their Torah preserved?There was little time remaining to review their studies. bAnd how was their work accomplished? /b,The Gemara answers: bRather, because they were piousthey merited that btheir Torah is preserved and their work is blessed. /b,Additionally, we learned in the mishna: bEvenif bthe king greets himwhile he is praying, bhe should not respond to himas one may not interrupt his prayer.,In limiting application of this principle, bRav Yosef said: They only taughtthis mishna bwith regard to kings of Israel,as a Jewish king would understand that the individual did not fail to respond to his greeting due to disrespect for the king. bHowever, with regard to kings of the nations of the world, he interruptshis prayer and responds to their greeting due to the potential danger.,The Gemara braised an objectionto Rav Yosef’s statement: bOne who is praying and saw a violent person,feared by all, bcoming toward him,or ba carriage coming toward himand he is in the way, bhe should not stophis prayer bbut rather abridge it and moveout of the way.,The Gemara responds: This is bnot difficult.Rather, bthisthat teaches to abridge one’s prayer rather than stopping, refers to a case bwhere it is possible to abridgehis prayer and complete it in time, in which case he bshould abridgeit. bAnd ifit is bnota situation where he can abridge his prayer, bhe interruptshis prayer., bThe Sages taught:There was barelated bincident, involving a particular pious man who was prayingwhile traveling balong his pathwhen ban officer [ ihegmon /i] came and greeted him.The pious man did not pause from his prayer band did not respond with a greeting.The officer bwaited for him until he finished his prayer.br bAfter he finished his prayer,the officer bsaid to him:You bgood for nothing.You endangered yourself; I could have killed you. br bIsn’t it written in your Torah: “Take utmost care and guard yourself diligently”(Deuteronomy 4:9)? br bAnd it isalso bwritten: “Take therefore good heed unto yourselves”(Deuteronomy 4:15)? Why did you ignore the danger to your life? br bWhen I greeted you, why did you not respond with a greeting? br bWere I to sever your head with a sword, who would hold me accountable for yourspilled bblood? /b,The pious man bsaid to him: Wait for me until I will appease you withmy bwords. br bHe said to him: Had you been standing before a flesh and blood king and your friend came and greeted you,would byoubr breturn hisgreeting?
16. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)

32a. ראשית קראתי אתכם על עסקי ראשית הזהרתי אתכם נשמה שנתתי בכם קרויה נר על עסקי נר הזהרתי אתכם אם אתם מקיימים אותם מוטב ואם לאו הריני נוטל נשמתכם,ומ"ש בשעת לידתן אמר רבא נפל תורא חדד לסכינא אביי אמר תפיש תירוס אמתא בחד מחטרא ליהוי רב חסדא אמר שבקיה לרויא דמנפשיה נפיל מר עוקבא אמר רעיא חגרא ועיזי ריהטן אבב חוטרא מילי ואבי דרי חושבנא רב פפא אמר אבב חנואתא נפישי אחי ומרחמי אבב בזיוני לא אחי ולא מרחמי,וגברי היכא מיבדקי אמר ריש לקיש בשעה שעוברים על הגשר גשר ותו לא אימא כעין גשר רב לא עבר במברא דיתיב ביה עכו"ם אמר דילמא מיפקיד ליה דינא עליה ומתפיסנא בהדיה שמואל לא עבר אלא במברא דאית ביה עכו"ם אמר שטנא בתרי אומי לא שליט,ר' ינאי בדיק ועבר ר' ינאי לטעמיה דאמר לעולם אל יעמוד אדם במקום סכנה לומר שעושין לו נס שמא אין עושים לו נס ואם עושין לו נס מנכין לו מזכיותיו אמר רבי חנין מאי קראה (בראשית לב, יא) קטנתי מכל החסדים ומכל האמת רבי זירא ביומא דשותא לא נפיק לביני דיקלא,אמר ר' יצחק בריה דרב יהודה לעולם יבקש אדם רחמים שלא יחלה שאם יחלה אומרים לו הבא זכות והפטר אמר מר עוקבא מאי קראה (דברים כב, ח) כי יפול הנופל ממנו ממנו להביא ראיה תנא דבי רבי ישמעאל כי יפול הנופל ממנו (ממנו) ראוי זה ליפול מששת ימי בראשית שהרי לא נפל והכתוב קראו נופל אלא שמגלגלין זכות על ידי זכאי וחובה על ידי חייב.,ת"ר מי שחלה ונטה למות אומרים לו התודה שכן כל המומתין מתודין אדם יוצא לשוק יהי דומה בעיניו כמי שנמסר לסרדיוט חש בראשו יהי דומה בעיניו כמי שנתנוהו בקולר עלה למטה ונפל יהי דומה בעיניו כמו שהעלוהו לגרדום לידון שכל העולה לגרדום לידון אם יש לו פרקליטין גדולים ניצול ואם לאו אינו ניצול,ואלו הן פרקליטין של אדם תשובה ומעשים טובים ואפי' תשע מאות ותשעים ותשעה מלמדים עליו חובה ואחד מלמד עליו זכות ניצול שנאמר (איוב לג, כג) אם יש עליו מלאך מליץ אחד מני אלף להגיד לאדם ישרו ויחננו ויאמר פדעהו מרדת שחת וגו': ר' אליעזר בנו של ר' יוסי הגלילי אומר אפילו תשע מאות ותשעים ותשעה באותו מלאך לחובה ואחד לזכות ניצול שנאמר מליץ אחד מני אלף:,תנו רבנן על שלש עבירות נשים מתות יולדות רבי אלעזר אומר נשים מתות ילדות ר' אחא אומר בעון שמכבסות צואת בניהם בשבת וי"א על שקורין לארון הקודש ארנא.,תניא ר' ישמעאל בן אלעזר אומר בעון שני דברים עמי . הארצות מתים על שקורין לארון הקודש ארנא ועל שקורין לבית הכנסת בית עם תניא ר' יוסי אומר שלשה בדקי מיתה נבראו באשה ואמרי לה שלשה דבקי מיתה נדה וחלה והדלקת הנר חדא כר' אלעזר וחדא כרבנן,תניא רשב"ג אומר הלכות הקדש תרומות ומעשרות הן הן גופי תורה 32a. bI called you first,as it is stated: “Israel is the Lord’s hallowed portion, His first fruits of the increase” (Jeremiah 2:3) band I warned you about matters of the first:“of the first of your dough you shall set apart iḥallafor a gift” (Numbers 15:20). bThe soul that I have placed in you is called iner /i:“The spirit of man is the lamp [ iner /i] of the Lord” (Proverbs 20:27), and bI warned you about matters of theShabbat blamp. If you fulfill thesemitzvot, bfine, and if not, then I will take your soul. /b, bAnd,if so, bwhat is different during childbirth?Why does the divine attribute of judgment punish them for dereliction in fulfillment of these mitzvot specifically then? The Gemara cites several folk sayings expressing the concept that when a person is in danger, he is punished for his sins. bRava said:If bthe ox fell, sharpen the knifeto slaughter it. bAbaye said:If bthe maidservant’s insolence abounds, she will be struck by a single blowas punishment for all her sins. So too, when a woman is giving birth and her suffering is great due to Eve’s sin of eating from the Tree of Knowledge, all the punishments for her own sins are added to that suffering. bRav Ḥisda said: Leave the drunk, ashe bfalls on his own.Similarly, the time of birth is a time of danger, and if the Holy One, Blessed be He, does not come to her assistance at that time, that is sufficient to cause her death. bMar Ukva said: The shepherd is crippled, and the goats are running,and he cannot catch them. However, bnext to the gate,he speaks harsh bwords, and inside the penhe settles the baccount.Similarly, as long as a woman is in a healthy state, her sins are in abeyance, and she is not held accountable for them. However, when she is giving birth, which is a time of danger, she is held accountable for her sins and a calculation is made whether or not she is worthy of a miracle. bRav Pappa said: At the entrance to the stores,during a time of prosperity, bbrothers and loved ones abound.When a person is prospering ficially, everyone acts like his brother or friend. However, bat the gate of disgrace,during a time of loss and poverty, he has bno brothers and no loved ones;everyone abandons him.,And the Gemara asks: bAnd whereare bmen examined?When are men vulnerable to judgment and held accountable for their actions? bReish Lakish said: When they are crossing a bridge.The Gemara wonders: Only when they are crossing ba bridge and at no othertime? Rather, bsay:Anything blike a bridge,any place where danger is commonplace. On a similar note, the Gemara relates: bRav would not crossa river bin a ferry in which a gentile sat. He saidto himself: bPerhaps a judgment will be reckoned with him, and I will be caught together with himwhen he is punished. Whereas, bShmuel would only cross in a ferry if there was a gentile in it. He said: Satan does not have dominion over two nations.He settles his accounts with people from each nationality separately., bRabbi Yannai would examinethe ferry band cross.The Gemara comments that bRabbi Yannaiacted bin accordance with his reasoningstated elsewhere, as bhe said: A person should never stand in a place of danger saying that theyon High bwill perform a miracle for him, lestin the end bthey do not perform a miracle for him. And,moreover, even bif they do perform a miracle for him, they will deduct it from his merits. Rabbi Ḥanin said: What is the versethat alludes to this? When Jacob said: b“I am not worthy of all the mercies, and of all the truth,which You have shown unto Your servant” (Genesis 32:11), and he explains: Since You have bestowed upon me so much kindness and truth, my merits have been diminished. Similarly, the Gemara relates that bRabbi Zeira would not go outand walk bamong the palm trees on a day when there was a southern windblowing due to the fear that the trees might fall on him.,In a similar vein, bRav Yitzḥak, son of Rav Yehuda, said: A person should always pray that he will not become ill, as if he becomes ill they say to him: Bringproof of your bvirtue and exempt yourself.It is preferable for a person not to be forced to prove that he merits staying alive, as he might not be able to prove it. bMar Ukva said: What is the versethat alludes to this? As it says: “When you build a new house, then you shall make a parapet for your roof, that you bring not blood upon your house, bif the fallen falls imimenu /i”(Deuteronomy 22:8). He explains: iMimenu /i, from him proof must be brought.When one falls from his previous situation, it is his own responsibility to prove his innocence and emerge unharmed. bThe school of Rabbi Yishmael taught:What is the meaning of the phrase: bIf the fallen falls from it? Thisperson bwas destined to fallfrom that roof bfrom the six days of Creation,it was ingrained into nature. bAs,although bhe did notyet bfall, the verse calls him fallen. Nevertheless,the owner of the house is indicted for this, as bmerit is engendered by means ofthe binnocent and guilt by means ofthe bguilty. /b, bThe Sages taught: One who became ill and tended toward death, they say to him: Confess, as all those executedby the courts bconfess.Even if he is dying of natural causes, it is worthwhile for him to consider his death atonement for his sins. The Sages said: When ba person goes out to the marketplacewhere there are fights and disputes, bhe should consider himself as someone who has been handed over to a soldier [ iseradiyot /i].If bhis head hurt, he should consider it as if they placed him in a chain [ ikolar /i]around his neck. If bhe climbed into bed and fell ill, he should consider himself as if they took him up to the gallows to be judged, aswith regard to banyone who goes up to the gallows to be judged, if he has great advocates [ iperaklitin /i], he is spared, and if not, he is not spared. /b, bAndwith regard to divine judgment, bthese are a person’s advocates: Repentance and good deeds.The Gemara comments: bAnd evenif there are bnine hundred ninety-nine asserting his guilt andonly boneasserting his binnocence, he is spared,as bit is stated: “If there be for him an angel, an advocate, one among a thousand, to vouch for a man’s uprightness; then He is gracious unto him, and says: Deliver him from going down to the pit,I have found a ransom” (Job 33:23–24). bRabbi Eliezer, son of Rabbi Yosei HaGelili, says: Evenif there are bnine hundred ninety-nineportions bwithin that same angel accusinghim, band oneportion asserting bhis innocence, he is spared, as it stated: “An advocate, one among a thousand.”Even when the advocate who asserts his innocence finds only one-tenth of one percent of innocence in this man, even then, he is gracious unto him, and says: Deliver him from going down to the pit, I have found a ransom., bThe Sages taughtin a ibaraita /i: bFor three transgressions women die in childbirth [ iyoledot /i]. Rabbi Elazarhas a different version and bsaysthat bwomen diewhen they are byoung [ iyeladot /i].These transgressions are those enumerated in the mishna: The ihalakhotof a menstruating woman, iḥalla /i, and Shabbat lights. bRabbi Aḥa saysthey are punished bfor the sin of laundering their children’s fecesfrom clothing bon Shabbat. And some say: Because they call the Holy Arksimply bark. /b,Similarly, bwe learnedin a ibaraitathat bRabbi Yishmael ben Elazar says: On account of two sins, ignoramuses [ iamei ha /i’ iaretz /i] dieyoung (Rav Ya’akov Emden): bBecause they call the Holy Arksimply bark, and because they call the synagogue the house of the people. It was taughtin a ibaraitathat bRabbi Yosei says: Three cruciblespotentially leading to bdeath were created in the woman, and some say: Three accelerants of death.They are: bMenstruation, iḥalla /i, and lighting the Shabbat lights.The Gemara explains that boneversion, accelerants of death, is bin accordance withthe opinion of bRabbi Elazar,who said that women die young. bAndthe other bone,crucibles of death, is bin accordance withthe opinion of bthe Rabbis,who said that women die in childbirth.,Similarly, bit was taughtin a ibaraitathat bRabbi Shimon ben Gamliel says: The ihalakhotof consecrated items, iterumot /i, and tithes are themselvesthe bessence of Torahand are extremely severe
17. Anon., Exodus Rabbah, 15.12 (4th cent. CE - 9th cent. CE)

15.12. דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, רַבִּי מֵאִיר אוֹמֵר לִי וְלָכֶם הִיא הַגְּאֻלָּה, כִּבְיָכוֹל אֲנִי נִפְדֵיתִי עִמָּכֶם, שֶׁנֶּאֱמַר (שמואל ב ז, כג): אֲשֶׁר פָּדִיתָ לְּךָ מִמִּצְרַיִם גּוֹיִם וֵאלֹהָיו, וְקִבְעוּ הַחֹדֶשׁ הַזֶּה לִי וְלָכֶם, שֶׁאֲנִי רוֹאֶה דַּם הַפֶּסַח וּמְכַפֵּר עֲלֵיכֶם, שֶׁנֶּאֱמַר: דַּבְּרוּ אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל, וּתְהֵא שִׂמְחַתְכֶם שְׁלֵמָה, אֲפִלּוּ מִי שֶׁהוּא עָנִי. שֶׂה תָמִים זָכָר בֶּן שָׁנָה, שֶׂה, בִּשְׁבִיל (בראשית כב, ח): אֱלֹהִים יִרְאֶה לוֹ הַשֶֹּׂה וגו'. תָּמִים, לִשְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (דברים לב, ד): הַצּוּר תָּמִים פָּעֳלוֹ. זָכָר, שֶׁהוּא הוֹרֵג כָּל בְּכוֹרֵיהֶם שֶׁל מִצְרַיִם וְחָס עַל בְּכוֹרֵיהֶם שֶׁל יִשְׂרָאֵל. מִן הַכְּבָשִׂים וּמִן הָעִזִּים תִּקָּחוּ, כְּשֵׁם שֶׁאֲנִי הוֹרֵג הָאָדָם וְהַבְּהֵמָה הַשְּׁבִי וְהַשִּׁפְחָה, כָּךְ רְשׁוּת בְּיֶדְכֶם לִטֹּל מִכָּל מָקוֹם שֶׁאַתֶּם רוֹצִים וְיִהְיוּ מְשַׁמְרִין אוֹתוֹ, שֶׁהוּא לָכֶם שִׂמְחָה [נסחה אחרת: שמירה] גְּדוֹלָה, שֶׁנֶּאֱמַר: וְהָיָה לָכֶם לְמִשְׁמֶרֶת. וְשַׁחֲטוּ אוֹתוֹ, אַתֶּם שׁוֹחֲטִים פֶּסַח וַאֲנִי שׁוֹחֵט בְּכוֹרִים. וְלָקְחוּ מִן הַדָּם וְנָתְנוּ עַל שְׁתֵּי הַמְזוּזֹת, שֶׁאֲנִי פּוֹסֵחַ וּמֵגֵן עֲלֵיכֶם. וְיִהְיוּ זְהִירִין בּוֹ, שֶׁבַּלַּיְלָה הוּא נֶאֱכָל, שֶׁנֶּאֱמַר: וְאָכְלוּ אֶת הַבָּשָׂר בַּלַּיְלָה הַזֶּה צְלִי אֵשׁ, בִּשְׁבִיל אַבְרָהָם שֶׁהִצַּלְתִּיו מִכִּבְשַׁן הָאֵשׁ. וּמַצּוֹת, בִּשְׁבִיל שָׂרָה שֶׁעָשְׂתָה לְמַלְאֲכֵי הַשָּׁרֵת עֻגוֹת וְלֹא טָעֲמוּ לֶחֶם. מְרֹרִים, בִּשְׁבִיל יַעֲקֹב, שֶׁכְּשֵׁם שֶׁנִּרְדְּפוּ בָּנָיו בְּמִצְרַיִם כָּךְ רְדָפוֹ עֵשָׂו. וְלֹא תוֹתִירוּ מִמֶּנּוּ עַד בֹּקֶר, כְּשֵׁם שֶׁאֵינִי מְשַׁיֵּר נְשָׁמָה בִּבְכוֹרֵי מִצְרַיִם, כָּךְ לֹא תוֹתִירוּ מִמֶּנוּ עַד בֹּקֶר. מָשָׁל לְמֶלֶךְ שֶׁאָמַר לְבָנָיו הֱיוּ יוֹדְעִים שֶׁאֲנִי דָן דִּינֵי נְפָשׁוֹת וּמְחַיֵּב, הַקְרִיבוּ לִי דּוֹרוֹן שֶׁאִם תַּעֲלוּ לְפָנַי לַבִּימָה שֶׁאַעֲבִיר אִילוֹגִין שֶׁלָּכֶם לְאַחֵר. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל בְּדִינֵי נְפָשׁוֹת אֲנִי מִתְעַסֵּק וּמוֹדִיעַ אֲנִי הֵיאַךְ אֲנִי חָס עֲלֵיכֶם בְּרַחֲמִים בְּדַם פֶּסַח וּבְדַם מִילָה, וַאֲנִי מְכַפֵּר עַל נַפְשׁוֹתֵיכֶם, שֶׁהָעֲבָרָה שֶׁאֲנִי עוֹבֵר קָשָׁה הִיא, שֶׁנֶּאֱמַר: וְעָבַרְתִּי בְּאֶרֶץ מִצְרַיִם, וְכֵן יִשְׂרָאֵל אוֹמֵר (תהלים ט, י): וִיהִי ה' מִשְׁגָּב לַדָּךְ מִשְׂגָּב לְעִתּוֹת בַּצָּרָה.


Subjects of this text:

subject book bibliographic info
abraham, as defense lawyer Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 254, 256
adversus iudaeos literature Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 25
aggadat bereshit Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 25
angel Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 354
angels Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 254, 255
christianity Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 261
cicero, on rhetorical reasoning Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 260
daniel Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 259
david (biblical) Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 258
felix (procurator) Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 258
furstenberg, yair Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 258
gabriel Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 255
gaze Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 151
genesis rabbah Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 25
greek language Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 145
habakkuk Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 257
heart, divine Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 151
heavenly court advocates, in rabbinic literature Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 254, 255, 256, 257, 258, 259, 260, 261
heavenly court advocates Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 254, 255, 256, 257, 258, 259, 260, 261
heinemann, joseph Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 258
heretics (minim) Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 25
homer, ḥoni the circle-drawer Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 256, 257
isaac Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 255
jacob Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 255
justin martyr Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 25
law, biblical Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 354
lawyers and legal system, adversarial and inquisitorial courts Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 261
lawyers and legal system, roman court system Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 256, 257, 258, 260, 261
lieberman, saul, on rabbinic courts Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 260
logos Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 254
mandel, paul Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 257
matter (hyle) Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 354
midat hadin Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 254
moses Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 255, 257, 258, 259, 260, 261
myth Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 354
noah Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 145
pathos Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 256
patriarchs (biblical) Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 256, 261
paul Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 354
prayer Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 145
protagoras Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 260
rachel Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 255, 256, 261
sacrifice Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 145
sanegor Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 258
sexual relations Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 145
shaṭaḥ, shimon ben Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 257
shimon bar yoḥai, r., in defense of israel Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 260
sinai Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 257, 260
solomon Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 258
sophists Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 254
soul Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 354
stern, david Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 254, 256
stone, suzanne last Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 257, 258
tanḥum, r. Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 258
truth (אלטיכסייה, ἀλήθεια) Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 254, 255
yehoshua ben levi, r.' Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 260
yetzer, as hair Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 151
yetzer, speaking to Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 151
– blessing of jacob Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 145
– greek and rabbinic Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 145