Tiresias: The Ancient Mediterranean Religions Source Database

12050

Anon., Hekhalot Zutarti, 349
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Intertexts (texts cited often on the same page as the searched text):

23 results
1. Hebrew Bible, Deuteronomy, 5.21, 5.24, 21.20 (9th cent. BCE - 3rd cent. BCE) 5.21. וַתֹּאמְרוּ הֵן הֶרְאָנוּ יְהוָה אֱלֹהֵינוּ אֶת־כְּבֹדוֹ וְאֶת־גָּדְלוֹ וְאֶת־קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ הַיּוֹם הַזֶּה רָאִינוּ כִּי־יְדַבֵּר אֱלֹהִים אֶת־הָאָדָם וָחָי׃ 5.24. קְרַב אַתָּה וּשֲׁמָע אֵת כָּל־אֲשֶׁר יֹאמַר יְהוָה אֱלֹהֵינוּ וְאַתְּ תְּדַבֵּר אֵלֵינוּ אֵת כָּל־אֲשֶׁר יְדַבֵּר יְהוָה אֱלֹהֵינוּ אֵלֶיךָ וְשָׁמַעְנוּ וְעָשִׂינוּ׃ 5.21. and ye said: ‘Behold, the LORD our God hath shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth speak with man, and he liveth." 5.24. Go thou near, and hear all that the LORD our God may say; and thou shalt speak unto us all that the LORD our God may speak unto thee; and we will hear it and do it.’" 21.20. and they shall say unto the elders of his city: ‘This our son is stubborn and rebellious, he doth not hearken to our voice; he is a glutton, and a drunkard.’"
2. Hebrew Bible, Exodus, 7.15, 7.17, 7.20, 33.20 (9th cent. BCE - 3rd cent. BCE) 7.15. לֵךְ אֶל־פַּרְעֹה בַּבֹּקֶר הִנֵּה יֹצֵא הַמַּיְמָה וְנִצַּבְתָּ לִקְרָאתוֹ עַל־שְׂפַת הַיְאֹר וְהַמַּטֶּה אֲשֶׁר־נֶהְפַּךְ לְנָחָשׁ תִּקַּח בְּיָדֶךָ׃ 7.17. כֹּה אָמַר יְהוָה בְּזֹאת תֵּדַע כִּי אֲנִי יְהוָה הִנֵּה אָנֹכִי מַכֶּה בַּמַּטֶּה אֲשֶׁר־בְּיָדִי עַל־הַמַּיִם אֲשֶׁר בַּיְאֹר וְנֶהֶפְכוּ לְדָם׃ 7.15. Get thee unto Pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by the river’s brink to meet him; and the rod which was turned to a serpent shalt thou take in thy hand." 7.17. thus saith the LORD: In this thou shalt know that I am the LORD—behold, I will smite with the rod that is in my hand upon the waters which are in the river, and they shall be turned to blood." 7.20. And Moses and Aaron did so, as the LORD commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood." 33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’"
3. Hebrew Bible, Genesis, 3.24 (9th cent. BCE - 3rd cent. BCE) 3.24. וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃ 3.24. So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life."
4. Hebrew Bible, Job, 38.14 (9th cent. BCE - 3rd cent. BCE) 38.14. תִּתְהַפֵּךְ כְּחֹמֶר חוֹתָם וְיִתְיַצְּבוּ כְּמוֹ לְבוּשׁ׃ 38.14. It is changed as clay under the seal; And they stand as a garment."
5. Hebrew Bible, Leviticus, 24.16 (9th cent. BCE - 3rd cent. BCE) 24.16. וְנֹקֵב שֵׁם־יְהוָה מוֹת יוּמָת רָגוֹם יִרְגְּמוּ־בוֹ כָּל־הָעֵדָה כַּגֵּר כָּאֶזְרָח בְּנָקְבוֹ־שֵׁם יוּמָת׃ 24.16. And he that blasphemeth the name of the LORD, he shall surely be put to death; all the congregation shall certainly stone him; as well the stranger, as the home-born, when he blasphemeth the Name, shall be put to death."
6. Hebrew Bible, Isaiah, 6.1-6.3, 6.11 (8th cent. BCE - 5th cent. BCE) 6.1. בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃ 6.1. הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃ 6.2. שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃ 6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ 6.11. וָאֹמַר עַד־מָתַי אֲדֹנָי וַיֹּאמֶר עַד אֲשֶׁר אִם־שָׁאוּ עָרִים מֵאֵין יוֹשֵׁב וּבָתִּים מֵאֵין אָדָם וְהָאֲדָמָה תִּשָּׁאֶה שְׁמָמָה׃ 6.1. In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple." 6.2. Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly." 6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory." 6.11. Then said I: ‘Lord, how long?’ And He answered: ‘Until cities be waste without inhabitant, and houses without man, And the land become utterly waste,"
7. Hebrew Bible, Jeremiah, 17.12 (8th cent. BCE - 5th cent. BCE) 17.12. כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן מְקוֹם מִקְדָּשֵׁנוּ׃ 17.12. Thou throne of glory, on high from the beginning, Thou place of our sanctuary,"
8. Hebrew Bible, Ezekiel, 3.12 (6th cent. BCE - 5th cent. BCE) 3.12. וַתִּשָּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד־יְהוָה מִמְּקוֹמוֹ׃ 3.12. Then a spirit lifted me up, and I heard behind me the voice of a great rushing: ‘Blessed be the glory of the LORD from His place’;"
9. Mishnah, Avot, 1.13 (1st cent. CE - 3rd cent. CE) 1.13. He [also] used to say: one who makes his name great causes his name to be destroyed; one who does not add [to his knowledge] causes [it] to cease; one who does not study [the Torah] deserves death; on who makes [unworthy] use of the crown [of learning] shall pass away."
10. New Testament, 2 Corinthians, 12.4 (1st cent. CE - 1st cent. CE)
11. Tosefta, Hagigah, 2.1 (1st cent. CE - 2nd cent. CE)
12. Anon., Genesis Rabba, 21.9 (2nd cent. CE - 5th cent. CE) 21.9. מִקֶּדֶם, רַב אָמַר בְּכָל מָקוֹם רוּחַ מִזְרָחִית קוֹלֶטֶת, אָדָם הָרִאשׁוֹן, וַיְגָרֶשׁ אֶת הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן עֵדֶן. קַיִּן, וַיֵּצֵא קַיִן מִלִּפְנֵי ה' וַיֵּשֶׁב בְּאֶרֶץ נוֹד קִדְמַת עֵדֶן. הָרוֹצֵחַ, (דברים ד, מא): אָז יַבְדִּיל משֶׁה שָׁלשׁ עָרִים בְּעֵבֶר הַיַּרְדֵּן מִזְרְחָה שָׁמֶשׁ. דָּבָר אַחֵר, מִקֶּדֶם, קֶדֶם לַגַּן עֵדֶן נִבְרְאוּ הַמַּלְאָכִים, הֲדָא הוּא דִכְתִיב (יחזקאל י, כ): הִיא הַחַיָּה אֲשֶׁר רָאִיתִי תַּחַת אֱלֹהֵי יִשְׂרָאֵל בִּנְהַר כְּבָר וָאֵדַע כִּי כְּרוּבִים הֵמָּה. וְאֶת לַהַט, עַל שֵׁם (תהלים קד, ד): מְשָׁרְתָיו אֵשׁ לֹהֵט. הַמִּתְהַפֶּכֶת, שֶׁהֵם מִתְהַפְּכִים, פְּעָמִים אֲנָשִׁים, פְּעָמִים נָשִׁים, פְּעָמִים רוּחוֹת, פְּעָמִים מַלְאָכִים. דָּבָר אַחֵר, מִקֶּדֶם, מִקֹּדֶם לַגַּן עֵדֶן נִבְרֵאת גֵּיהִנֹם, גֵּיהִנֹּם בַּשֵּׁנִי וְגַן עֵדֶן בַּשְּׁלִישִׁי. וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת, עַל שֵׁם (מלאכי ג, יט): וְלִהַט אֹתָם הַיּוֹם הַבָּא. הַמִּתְהַפֶּכֶת, שֶׁהִיא מִתְהַפֶּכֶת עַל הָאָדָם וּמְלַהַטְתּוֹ מֵרֹאשׁוֹ וְעַד רַגְלָיו, וּמֵרַגְלָיו וְעַד רֹאשׁוֹ, אָמַר אָדָם מִי מַצִּיל אֶת בָּנַי מֵאֵשׁ לוֹהֶטֶת זוֹ, רַבִּי הוּנָא בְּשֵׁם רַבִּי אַבָּא אָמַר חֶרֶב מִילָה, שֶׁנֶּאֱמַר (יהושע ה, ב): עֲשֵׂה לְךָ חַרְבוֹת צוּרִים. רַבָּנִין אַמְרֵי חֶרֶב תּוֹרָה, שֶׁנֶּאֱמַר (תהלים קמט, ו): וְחֶרֶב פִּיפִיּוֹת בְּיָדָם. כֵּיוָן שֶׁרָאָה אָדָם שֶׁבָּנָיו עֲתִידִים לֵירֵד לַגֵּיהִנֹּם, מִעֵט עַצְמוֹ מִפְּרִיָה וּרְבִיָה. וְכֵיוָן שֶׁרָאָה שֶׁאַחַר כ"ו דּוֹרוֹת עֲתִידִין יִשְׂרָאֵל לְקַבֵּל הַתּוֹרָה, נִזְקַק לְהַעֲמִיד תּוֹלְדוֹת, שֶׁנֶאֱמַר (בראשית ד, א): וְהָאָדָם יָדַע אֶת חַוָּה אִשְׁתּוֹ.
13. Palestinian Talmud, Hagigah, None (2nd cent. CE - 5th cent. CE)
14. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)
15. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) 24b. ושמואל מתרץ לטעמיה בן ארבעה לדקה בן שמנה לגסה הימנו ולמטה אסור במה דברים אמורים בשלא כלו לו חדשיו אבל כלו לו חדשיו מותר יצא מי שיש לו ב' גבין וב' שדראות דאע"ג דכלו לו חדשיו אם יצא לאויר העולם אסור במעי אמו שרי,תני תנא קמיה דרב המפלת בריית גוף שאינו חתוך ובריית ראש שאינו חתוך יכול תהא אמו טמאה לידה ת"ל (ויקרא יב, ב) אשה כי תזריע וילדה זכר וגו' וביום השמיני ימול וגו',מי שראוי לברית שמנה יצאו אלו שאינן ראויין לברית שמנה א"ל רב וסיים בה הכי ושיש לו שני גבין ושני שדראות,רבי ירמיה בר אבא סבר למעבד עובדא כוותיה דשמואל אמר ליה רב הונא מאי דעתיך לחומרא חומרא דאתי לידי קולא הוא דקיהבת לה דמי טוהר עביד מיהא כותיה דרב דקיימא לן הלכתא כרב באיסורי בין לקולא בין לחומרא,אמר רבא הרי אמרו אשה יולדת לתשעה ויולדת לשבעה בהמה גסה יולדת לתשעה יולדת לשבעה או לא ילדה,אמר רב נחמן בר יצחק ת"ש הימנו ולמטה אסור מאי לאו אגסה לא אדקה,האי מאי אי אמרת בשלמא אגסה אצטריך סלקא דעתך אמינא הואיל ובאשה חיי בבהמה נמי חיי קמ"ל דלא חיי,אלא אי אמרת אדקה איתמר פשיטא בת תלתא ירחי מי קא חיי,אצטריך סד"א כל בציר תרי ירחי חיי קמ"ל,אמר רב יהודה אמר שמואל המפלת דמות לילית אמו טמאה לידה ולד הוא אלא שיש לו כנפים תנ"ה א"ר יוסי מעשה בסימוני באחת שהפילה דמות לילית ובא מעשה לפני חכמים ואמרו ולד הוא אלא שיש לו כנפים,המפלת דמות נחש הורה חנינא בן אחיו של רבי יהושע אמו טמאה לידה הלך ר' יוסף וספר דברים לפני ר"ג שלח לו רבי יהושע הנהג בן אחיך ובא,בהליכתן יצתה כלת (ר') חנינא לקראתו אמרה לו רבי המפלת כמין נחש מהו אמר לה אמו טהורה אמרה לו והלא משמך אמרה לי חמותי אמו טמאה ואמר לה מאיזה טעם הואיל וגלגל עינו עגול כשל אדם מתוך דבריה נזכר רבי יהושע שלח לו לרבן גמליאל מפי הורה חנינא,אמר אביי ש"מ צורבא מרבנן דאמר מילתא לימא בה טעמא דכי מדכרו ליה מדכר, big strongמתני׳ /strong /big המפלת שפיר מלא מים מלא דם מלא גנונים אינה חוששת לולד ואם היה מרוקם תשב לזכר ולנקבה המפלת סנדל או שליא תשב לזכר ולנקבה, big strongגמ׳ /strong /big בשלמא דם ומים לא כלום היא אלא גנונים ניחוש שמא ולד הוה ונימוח אמר אביי כמה יין חי שתת אמו של זה שנמוח עוברה בתוך מעיה,רבא אמר מלא תנן ואם איתא דאתמוחי אתמח מחסר חסר רב אדא בר אהבה אמר גוונים תנן ואם איתא דאתמוחי אתמח כולה בחד גוונא הוי קאי,תניא אבא שאול אומר קובר מתים הייתי והייתי מסתכל בעצמות של מתים השותה יין חי עצמותיו שרופין מזוג עצמותיו סכויין כראוי עצמותיו משוחין וכל מי ששתייתו מרובה מאכילתו עצמותיו שרופין אכילתו מרובה משתייתו עצמותיו סכויין כראוי עצמותיו משוחין,תניא אבא שאול אומר ואיתימא רבי יוחנן קובר מתים הייתי פעם אחת רצתי אחר צבי ונכנסתי בקולית של מת ורצתי אחריו שלש פרסאות וצבי לא הגעתי וקולית לא כלתה כשחזרתי לאחורי אמרו לי של עוג מלך הבשן היתה,תניא אבא שאול אומר קובר מתים הייתי פעם אחת נפתחה מערה תחתי ועמדתי בגלגל עינו של מת עד חוטמי כשחזרתי לאחורי אמרו עין של אבשלום היתה,ושמא תאמר אבא שאול ננס הוה אבא שאול ארוך בדורו הוה ורבי טרפון מגיע לכתפו ור' טרפון ארוך בדורו הוה ור"מ מגיע לכתפו רבי מאיר ארוך בדורו הוה ורבי מגיע לכתפו רבי ארוך בדורו הוה,ורבי חייא מגיע לכתפו ורבי חייא ארוך בדורו הוה ורב מגיע לכתפו רב ארוך בדורו הוה ורב יהודה מגיע לכתפו ורב יהודה ארוך בדורו הוה ואדא דיילא מגיע לכתפו 24b. bAnd Shmuel explainsthe ibaraita baccording to hisline of breasoning,in the following manner: If an animal fetus is bbornin the bfourthmonth of pregcy in the case bof smalldomesticated animals, or it is bbornin the beighthmonth of pregcy in the case bof largelivestock, or if it was born bfrom thisstage of the pregcy band earlier,the animal is bforbidden. In whatcase bis this statement said?In a case bwhenthe fetus’s bmonthsof gestation bwere not completed; butin a case when bits monthsof gestation bwere completed, it is permittedfor consumption even outside the womb. This bexcludesa fetus bthat has two backs and two spines, as even ina case where bits monthsof gestation bwere completed, if it emerged into the airspace of the world, it is forbidden,whereas if it is found bin the womb of its mother, it is permitted. /b, bA itannataughta ibaraita bbefore Rav:In the case of a woman bwho discharges an entitythat has ba shapeless body,i.e., it does not have the outline of limbs, bor an entitythat has ba shapeless head,one bmighthave thought that bits mother should be impurewith the impurity of a woman after bchildbirth.Therefore, bthe verse states: “If a woman bears seed and gives birth to a male,she shall be impure seven days; as in the days of the menstruation of her sickness she shall be impure. bAnd on the eighth daythe flesh of his foreskin bshall be circumcised”(Leviticus 12:2–3).,Those verses teach that the impurity of a woman after childbirth applies only to one who gave birth to a child bthat is fit for circumcisionon the beighthday, bexcluding thesecases, bwherethe child bis not fit for circumcisionon the beighthday, as it cannot survive that long. Consequently, this woman does not have the impurity of a woman after childbirth. bRav said tothe itanna /i: bAnd concludethe ibaraita blike this:Excluding these cases, where the child is not fit for circumcision on the eighth day, bandexcluding the case of a woman who discharges a child bthat has two backs and two spines. /b, bRabbi Yirmeya bar Abba thought to perform an action,i.e., to issue a ruling, bin accordance withthe opinion bof Shmuel,that a woman who gives birth to a child with two backs and two spines is impure. bRav Huna said to him: What is your thinking?That as this matter is subject to a dispute, one should rule bstringently?Your ruling bis a stringency that leads to a leniency, as you have giventhe woman a period of thirty-three days following her period of impurity when any blood that emerges is bblood of purity. In any event,you should bperform,i.e., issue your ruling, bin accordance withthe opinion bof Rav, as we maintainthat bthe ihalakha /iis bin accordance withthe opinion of bRav with regard to ritual matters, whetherhis opinion leads bto a leniency or to a stringency. /b,§ bRava says:The Sages bsaidthat ba woman can give birthto a viable offspring bafter ninemonths of pregcy bor after sevenmonths of pregcy; but if a woman gives birth after eight months of pregcy, the child cannot survive and is stillborn. Similarly, ba large domesticated animal gives birthto a viable offspring bafter ninemonths of pregcy, and if it discharges a fetus after only eight months, the newborn animal cannot survive. With this in mind, Rava asked: Can a large domesticated animal bgive birthto a viable offspring bafter sevenmonths of pregcy, like a human, borcan such an animal bnot give birthto a viable offspring after only seven months?, bRav Naḥman bar Yitzḥak said: Comeand bheara resolution to this dilemma from the aforementioned ibaraita /i: If an animal discharges bfrom thisstage of the pregcy band earlier,the fetus is bforbiddenin consumption as an unslaughtered animal carcass. bWhat, is it notreferring bto largelivestock, which indicates that large livestock do not give birth to a viable offspring after only seven months of pregcy? The Gemara answers: bNo,the reference is specifically bto smalldomesticated animals, which do not give birth to a viable offspring until after five months of pregcy.,The Gemara raises a difficulty with regard to this answer: bWhat is this? Granted, if you saythat the reference is bto largelivestock, it is bnecessaryfor the ibaraitato state that an animal does not give birth to a viable offspring after less than a complete period of pregcy, as otherwise it might benter your mind to saythat bsince inthe case of ba womanwho gives birth after seven months the baby bsurvives,it is logical that binthe case of a large domesticated banimalthat gives birth after seven months the newborn balso survives,and it is therefore permitted for consumption. Consequently, the ibaraita bteaches us thatsuch an animal bdoes not survive. /b, bBut if you saythat the ruling in the ibaraita /i, that if an animal discharged a fetus before the period of gestation was completed then the fetus is prohibited, bwas stated with regard to smalldomesticated animals, isn’t it bobviousthat if a sheep or goat fetus was discharged at this stage it cannot survive? bCan it survive afteronly bthree monthsof gestation?,The Gemara answers that in fact bit is necessaryfor the ibaraitato state this ihalakhawith regard to small domesticated animals, as otherwise it might benter your mind to saythat banymammal that is born btwo months lessthan its complete gestation bsurvives,just as a human born at seven months of gestation survives. Therefore, the ibaraita bteaches usthat a sheep or goat that is born at three months of gestation cannot survive and is forbidden for consumption.,§ bRav Yehuda saysthat bShmuel says:In the case of a woman bwho dischargesa fetus that has bthe form of a lilith,a female demon with wings and a human face, bits mother is impurewith the impurity of a woman after bchildbirth,as bit isa viable boffspring, only it has wings. This is also taughtin a ibaraita /i: bRabbi Yosei said: An incidentoccurred bin Simoni involving a certainwoman bwho dischargeda fetus that had bthe form of a lilith, andthe bincident was brought before the Sages; and they saidthat bit isa viable boffspring, only it has wings. /b,There was a case of a woman bwho dischargedan item that had bthe form of a snake. Ḥanina,the bson of Rabbi Yehoshua’s brother, ruledthat bits mother is impurewith the impurity of a woman after bchildbirth. Rabbi Yosef went and toldthis bmatter to Rabban Gamliel.Rabban Gamliel bsent to Rabbi Yehoshua: Takehold of byour nephew and cometo me, so that I may admonish him for his ruling., bWhile they were goingto Rabban Gamliel, bḤanina’s daughter-in-law went out to greetRabbi Yehoshua, and bsaid to him: My teacher, what isthe ihalakhawith regard to a woman bwho dischargesan item that looks blike a snake?Rabbi Yehoshua bsaid to her: Its mother is pure. She said to him: But my mother-in-law said to me in your namethat bits mother is impurein such a case, bandthat you bsaid to her: For what reasonis she impure? It is bbecause the pupil ofa snake bis round like that of a human. Due to her statement, Rabbi Yehoshua rememberedthat he had issued such a ruling. He subsequently bsenta message bto Rabban Gamliel: Ḥanina issued the ruling based on myown statement., bAbaye said: Conclude fromthis incident that ba Torah scholar [ itzurva merabba /i] who saysa halakhic bmatter should say the reasonfor his statement, bso that whenhis colleagues bremind himof his reasoning, bhe will rememberthat ruling, as happened to Rabbi Yehoshua., strongMISHNA: /strong A woman bwho discharges a gestational sac full of fluid, full of blood,or bfull ofdifferent bcolorsneed bnot be concerned thatit was ban offspring. But ifthe sac bwasone in which btissue developed,her halakhic status is that of a woman after childbirth. Since the sex of the embryo is unknown, the woman bobservesthe strictures of a woman who gave birth both bto a male and to a female;she is impure for fourteen days like a woman who gave birth to a female, but blood that she sees thereafter is pure only until forty days after birth, like a woman who gave birth to a male. A woman bwho discharges a sandalfetus, i.e., one that has the form of a sandal fish, bandone who discharges ban afterbirth observesthe strictures of a woman who gave birth both bto a male and to a female. /b, strongGEMARA: /strong The Gemara raises a difficulty: bGranted,one can understand why a woman who discharges a gestational sac full of bblood or wateris pure, as such an item bis nothing,i.e., it is not an offspring. bButif the gestational sac was full of different bcolors, let us be concernedthat bperhaps it was an offspring andit bliquefied. Abaye saysin response: bHow much undiluted wine,which can be harmful to an embryo, bdid the mother of thispurported embryo bdrink, that her embryo was liquefied in her womb?In other words, there is no such concern., bRava saysthat there is a different explanation: bWe learnedin the mishna that the gestational sac was bfullof different colors, band if it is so,that there was an embryo in the sac bthat liquefied,the sac would have been blackingsome of the mass of the liquified portion. bRav Adda bar Ahava saysthat there is yet another explanation: bWe learnedin the mishna that the gestational sac is full of different bcolors, and if it is so,that there was an embryo there bthat liquefied, it would all be of one color. /b,With regard to the effect of drinking wine on a person’s body, bit is taughtin a ibaraitathat bAbba Shaul says: I used to be a gravedigger, and I would observe the bones of corpses.I discovered that bthe bones of one who drinkstoo much bundiluted wineduring his lifetime look bburnt, the bones ofone who drinks too much bdilutedwine bare black,and bthe bones ofone who drinks the bappropriateamount of wine bare fat,i.e., full of marrow. bAndfurthermore, I discovered that bthe bones of anyone who drinksmuch bmore than he eatslook bburnt, the bones ofone who beatsmuch bmore than he drinks are black,and bthe bones of one whoeats and drinks bappropriateamounts bare fat. /b, bIt is taughtin a ibaraitathat bAbba Shaul saysthe following, band some saythat bRabbi Yoḥasaid it: bI used to be a gravedigger. Once I ran after a deer, and I entered the thighbone of a corpse; andit was so large that bI ran afterthe deer for bthree parasangsinside the thighbone, bandalthough bI did not reachthe bdeer,the bthighbone did not end. When I came backand related this to the Sages, bthey said to me: It wasevidently the thighbone bof Og, king of Bashan,a known giant., bIt islikewise btaughtin a ibaraitathat bAbba Shaul says: I used to be a gravedigger. Oncea burial bcave opened up underneathwhere I was standing, band Ifound myself bstanding in the eye socket of a corpse until my nose. When I came backand told this to the Sages, bthey said to me: It wasevidently bthe eye of Absalom. /b, bAnd lest you saythat bAbba Shaul was a midget,and therefore he was capable of standing in an eye socket until his nose, bAbba Shaul was the tallestperson bin his generation. And Rabbi Tarfon reachedonly bhis shoulder, and Rabbi Tarfon was the tallestperson bin his generation. And Rabbi Meir reachedonly bthe shoulder ofRabbi Tarfon, and bRabbi Meir was the tallestperson bin his generation. And RabbiYehuda HaNasi breachedonly bthe shoulder ofRabbi Meir, and bRabbiYehuda HaNasi bwas the tallestperson bin his generation. /b,The Gemara continues: bAnd Rabbi Ḥiyya reachedonly bthe shoulder ofRabbi Yehuda HaNasi, band Rabbi Ḥiyya was the tallestperson bin his generation. And Rav reachedonly bthe shoulder ofRabbi Ḥiyya, and bRav was the tallestperson bin his generation. And Rav Yehuda reachedonly bthe shoulder ofRav, band Rav Yehuda was the tallestperson bin his generation. And Adda the attendant [ idayyala /i] reachedonly bthe shoulder ofRav Yehuda
16. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
17. Anon., Exodus Rabbah, 28.1 (4th cent. CE - 9th cent. CE) 28.1. וּמשֶׁה עָלָה אֶל הָאֱלֹהִים, הֲדָא הוּא דִכְתִיב (תהלים סח, יט): עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶׁבִי, מַהוּ עָלִיתָ, נִתְעֲלֵיתָ, נִתְגַּשַׁשְׁתָּ עִם הַמַּלְאָכִים שֶׁל מַעְלָה. דָּבָר אַחֵר, עָלִיתָ לַמָּרוֹם, שֶׁלֹא שָׁלְטָה בְּרִיָה מִלְּמַעְלָן כְּשֵׁם שֶׁשָּׁלַט משֶׁה. אָמַר רַבִּי בֶּרֶכְיָה הַלּוּחוֹת הָיוּ אָרְכָּן שִׁשָּׁה טְפָחִים, כִּבְיָכוֹל הָיוּ בְּיַד מִי שֶׁאָמַר וְהָיָה הָעוֹלָם שְׁנֵי טְפָחִים וּבְיָדוֹ שֶׁל משֶׁה שְׁנֵי טְפָחִים וּשְׁנֵי טְפָחִים הָיוּ מַפְרִישִׁין בֵּין יַד לְיַד. דָּבָר אַחֵר, עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶׁבִי, בְּנֹהַג שֶׁבָּעוֹלָם הַנִּכְנָס לִמְדִינָה נוֹטֵל דָּבָר שֶׁאֵין עֵין בְּנֵי הַמְדִינָה עָלָיו, וּמשֶׁה עָלָה לַמָּרוֹם וְנָטַל אֶת הַתּוֹרָה שֶׁהָיוּ הַכֹּל נוֹשְׂאִין עֵינֵיהֶם עָלֶיהָ, הֱוֵי: עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶׁבִי, יָכוֹל מִפְּנֵי שֶׁשָּׁבָה אוֹתָהּ נְטָלָהּ חִנָּם, תַּלְמוּד לוֹמַר (תהלים סח, יט): לָקַחְתָּ מַתָּנוֹת בָּאָדָם, בִּלְקִיחָה נִתְּנָה לוֹ. יָכוֹל יְהֵא חַיָּב לִתֵּן לוֹ דָּמִים, תַּלְמוּד לוֹמַר מַתָּנוֹת, בְּמַתָּנָה נִתְּנָה לוֹ. בְּאוֹתָהּ שָׁעָה בִּקְּשׁוּ מַלְאֲכֵי הַשָּׁרֵת לִפְגֹעַ בְּמשֶׁה, עָשָׂה בּוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא קְלַסְטֵירִין שֶׁל פָּנָיו שֶׁל משֶׁה דּוֹמֶה לְאַבְרָהָם, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אִי אַתֶּם מִתְבַּיְשִׁין הֵימֶנּוּ לֹא זֶהוּ שֶׁיְּרַדְתֶּם אֶצְלוֹ וַאֲכַלְתֶּם בְּתוֹךְ בֵּיתוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה לֹא נִתְּנָה לְךָ תּוֹרָה אֶלָּא בִּזְכוּת אַבְרָהָם, שֶׁנֶּאֱמַר: לָקַחְתָּ מַתָּנוֹת בָּאָדָם, וְאֵין אָדָם הָאָמוּר כָּאן אֶלָּא אַבְרָהָם, שֶׁנֶּאֱמַר (יהושע יד, טו): הָאָדָם הַגָּדוֹל בָּעֲנָקִים, הֱוֵי: וּמשֶׁה עָלָה אֶל הָאֱלֹהִים.
18. Anon., 2 Enoch, 22.6-22.10
19. Anon., 3 Enoch, 4.1-4.5, 15.1
20. Anon., Pirqe Rabbi Eliezer, 46
21. Anon., Hekhalot Rabbati, 102-151, 158-160, 169, 183-184, 197-277, 305, 81-94, 97, 101
22. Anon., Hekhalot Zutarti, 336-348, 350-375, 407-426, 335
23. Anon., Merkava Rabba, 674, 673

Subjects of this text:

subject	book bibliographic info
adjuration	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 244
akiva	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 244, 266, 267, 268, 270, 278, 404, 405, 406
angel	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 188, 190, 191, 195, 196, 208
angels	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 244, 266, 268, 404, 406
annihilation	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 190, 193, 195, 198
ascent to heaven	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 244, 266, 268, 270, 404, 405, 406
body	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 187, 191, 208
bones	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 191
clothing	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 193
contact	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 179, 180, 187, 193, 198
creation, creator	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 406
crown	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 188, 190
danger	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 187
death	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 187, 196, 197, 198
descent	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 187, 189
destruction	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 187, 189, 190, 193, 195, 196, 197, 208
divine name, tetragrammaton	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 244, 406
drink	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 197, 198
ecstasy	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 178
eden	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 190
elior, r.	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 267, 268
enoch	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 190, 191, 193, 195
ezekiel	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 270
face	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 190, 193, 195, 196
fire	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 188, 191, 193, 208
flesh	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 191
four who entered pardes, the story of the	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 268
gatekeepers, heavenly	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 404
glory/glory	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 189, 190
hagigah, tractate in mishna, tosefta and talmud	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 266, 267
hai gaon b sherira	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 233, 266, 267, 268
halperin, d.	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 266
hayyot	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 208; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 244, 270, 404
heaven	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 178, 179, 180, 187, 188, 189, 190, 191, 193, 195, 208
heavenly hymns	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 266, 268
hekhalot	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 178, 179, 180, 187, 188, 189, 190, 191, 193, 195, 196, 197, 198, 208; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 233, 244, 266, 404
hekhalot zutarti	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 233, 266, 267, 268, 270, 278, 284, 404
hiddenness	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 406
holy of holies	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 404
isaiah, book of	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 406
israel	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 189
jerusalem	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 187
jesus	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 197
knowledge	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 244, 270
manna	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 190
merkava xiii–xvi, xix	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 233, 244, 266, 270, 278, 284, 405, 406
metatron	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 190, 191, 193
mimesis	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 189, 195
moses	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 179, 189, 195; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 244, 406
mystery	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 406
mysticism	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 233, 244
name (divine)	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 180
names, divine, barbara	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 244, 270, 278, 284
nehunya ben hakanah	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 233, 268
oil	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 193
paradise, pardes, entered pardes	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 233, 244, 268, 270, 278, 406
paradise	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 179
pargod	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 208
paul	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 404, 405, 406
power, power of god, powers	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 244
prayer	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 267
priest	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 193
purity	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 187
rashi	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 266
ritual	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 180
saturation	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 196, 198
scholem, gershom	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 233, 266
schäfer, p.	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 233, 266, 267, 268, 406
secrecy	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 244, 270
seventh heaven	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 404
shiur koma	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 270, 406
substance	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 190, 191
temple	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 187; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 404, 406
theurgy	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 244
third heaven	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 404
throne, enthroned	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 270, 278, 404, 405, 406
throne	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 179, 180, 188, 189, 190, 191, 195, 208
torah	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 187
transformation	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 278, 284, 405
union/unification	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 187
vision	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 233, 244, 266, 270, 278, 405, 406
vision of merkava	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 270
worship	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 406
yored merkava'	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 405
yored merkava	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 284