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Tiresias: The Ancient Mediterranean Religions Source Database



727
Anon., Pesiqta De Rav Kahana, 13.9
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Intertexts (texts cited often on the same page as the searched text):

19 results
1. Hebrew Bible, Song of Songs, 5.11, 7.6 (9th cent. BCE - 3rd cent. BCE)

5.11. רֹאשׁוֹ כֶּתֶם פָּז קְוּצּוֹתָיו תַּלְתַּלִּים שְׁחֹרוֹת כָּעוֹרֵב׃ 7.6. רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל וְדַלַּת רֹאשֵׁךְ כָּאַרְגָּמָן מֶלֶךְ אָסוּר בָּרְהָטִים׃ 5.11. His head is as the most fine gold, His locks are curled, And black as a raven. 7.6. Thy head upon thee is like Carmel, and the hair of thy head like purple; The king is held captive in the tresses thereof.
2. Hebrew Bible, Genesis, 19.24, 22.1 (9th cent. BCE - 3rd cent. BCE)

19.24. וַיהוָה הִמְטִיר עַל־סְדֹם וְעַל־עֲמֹרָה גָּפְרִית וָאֵשׁ מֵאֵת יְהוָה מִן־הַשָּׁמָיִם׃ 22.1. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃ 22.1. וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ׃ 19.24. Then the LORD caused to rain upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;" 22.1. And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’"
3. Hebrew Bible, Job, 1.21 (9th cent. BCE - 3rd cent. BCE)

1.21. וַיֹּאמֶר עָרֹם יצתי [יָצָאתִי] מִבֶּטֶן אִמִּי וְעָרֹם אָשׁוּב שָׁמָה יְהוָה נָתַן וַיהוָה לָקָח יְהִי שֵׁם יְהוָה מְבֹרָךְ׃ 1.21. And he said; Naked came I out of my mother’s womb, And naked shall I return thither; The LORD gave, and the LORD hath taken away; Blessed be the name of the LORD."
4. Hebrew Bible, Psalms, 137.5, 147.2 (9th cent. BCE - 3rd cent. BCE)

137.5. אִם־אֶשְׁכָּחֵךְ יְרוּשָׁלִָם תִּשְׁכַּח יְמִינִי׃ 147.2. לֹא עָשָׂה כֵן לְכָל־גּוֹי וּמִשְׁפָּטִים בַּל־יְדָעוּם הַלְלוּ־יָהּ׃ 147.2. בּוֹנֵה יְרוּשָׁלִַם יְהוָה נִדְחֵי יִשְׂרָאֵל יְכַנֵּס׃ 137.5. If I forget thee, O Jerusalem, Let my right hand forget her cunning." 147.2. The LORD doth build up Jerusalem, He gathereth together the dispersed of Israel;"
5. Hebrew Bible, 1 Kings, 22.23 (8th cent. BCE - 5th cent. BCE)

22.23. וְעַתָּה הִנֵּה נָתַן יְהוָה רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאֶיךָ אֵלֶּה וַיהוָה דִּבֶּר עָלֶיךָ רָעָה׃ 22.23. Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets; and the LORD hath spoken evil concerning thee.’"
6. Hebrew Bible, Amos, 3.8 (8th cent. BCE - 6th cent. BCE)

3.8. אַרְיֵה שָׁאָג מִי לֹא יִירָא אֲדֹנָי יְהוִה דִּבֶּר מִי לֹא יִנָּבֵא׃ 3.8. The lion hath roared, Who will not fear? The Lord GOD hath spoken, Who can but prophesy?"
7. Hebrew Bible, Isaiah, 29.1 (8th cent. BCE - 5th cent. BCE)

29.1. הוֹי אֲרִיאֵל אֲרִיאֵל קִרְיַת חָנָה דָוִד סְפוּ שָׁנָה עַל־שָׁנָה חַגִּים יִנְקֹפוּ׃ 29.1. כִּי־נָסַךְ עֲלֵיכֶם יְהוָה רוּחַ תַּרְדֵּמָה וַיְעַצֵּם אֶת־עֵינֵיכֶם אֶת־הַנְּבִיאִים וְאֶת־רָאשֵׁיכֶם הַחֹזִים כִּסָּה׃ 29.1. Ah, Ariel, Ariel, the city where David encamped! Add ye year to year, Let the feasts come round!"
8. Hebrew Bible, Jeremiah, 1.1-1.7, 31.13, 40.1 (8th cent. BCE - 5th cent. BCE)

1.1. רְאֵה הִפְקַדְתִּיךָ הַיּוֹם הַזֶּה עַל־הַגּוֹיִם וְעַל־הַמַּמְלָכוֹת לִנְתוֹשׁ וְלִנְתוֹץ וּלְהַאֲבִיד וְלַהֲרוֹס לִבְנוֹת וְלִנְטוֹעַ׃ 1.1. דִּבְרֵי יִרְמְיָהוּ בֶּן־חִלְקִיָּהוּ מִן־הַכֹּהֲנִים אֲשֶׁר בַּעֲנָתוֹת בְּאֶרֶץ בִּנְיָמִן׃ 1.2. אֲשֶׁר הָיָה דְבַר־יְהוָה אֵלָיו בִּימֵי יֹאשִׁיָּהוּ בֶן־אָמוֹן מֶלֶךְ יְהוּדָה בִּשְׁלֹשׁ־עֶשְׂרֵה שָׁנָה לְמָלְכוֹ׃ 1.3. וַיְהִי בִּימֵי יְהוֹיָקִים בֶּן־יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה עַד־תֹּם עַשְׁתֵּי עֶשְׂרֵה שָׁנָה לְצִדְקִיָּהוּ בֶן־יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה עַד־גְּלוֹת יְרוּשָׁלִַם בַּחֹדֶשׁ הַחֲמִישִׁי׃ 1.4. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 1.5. בְּטֶרֶם אצורך [אֶצָּרְךָ] בַבֶּטֶן יְדַעְתִּיךָ וּבְטֶרֶם תֵּצֵא מֵרֶחֶם הִקְדַּשְׁתִּיךָ נָבִיא לַגּוֹיִם נְתַתִּיךָ׃ 1.6. וָאֹמַר אֲהָהּ אֲדֹנָי יְהֹוִה הִנֵּה לֹא־יָדַעְתִּי דַּבֵּר כִּי־נַעַר אָנֹכִי׃ 1.7. וַיֹּאמֶר יְהוָה אֵלַי אַל־תֹּאמַר נַעַר אָנֹכִי כִּי עַל־כָּל־אֲשֶׁר אֶשְׁלָחֲךָ תֵּלֵךְ וְאֵת כָּל־אֲשֶׁר אֲצַוְּךָ תְּדַבֵּר׃ 31.13. אָז תִּשְׂמַח בְּתוּלָה בְּמָחוֹל וּבַחֻרִים וּזְקֵנִים יַחְדָּו וְהָפַכְתִּי אֶבְלָם לְשָׂשׂוֹן וְנִחַמְתִּים וְשִׂמַּחְתִּים מִיגוֹנָם׃ 40.1. הַדָּבָר אֲשֶׁר־הָיָה אֶל־יִרְמְיָהוּ מֵאֵת יְהוָה אַחַר שַׁלַּח אֹתוֹ נְבוּזַרְאֲדָן רַב־טַבָּחִים מִן־הָרָמָה בְּקַחְתּוֹ אֹתוֹ וְהוּא־אָסוּר בָּאזִקִּים בְּתוֹךְ כָּל־גָּלוּת יְרוּשָׁלִַם וִיהוּדָה הַמֻּגְלִים בָּבֶלָה׃ 40.1. וַאֲנִי הִנְנִי יֹשֵׁב בַּמִּצְפָּה לַעֲמֹד לִפְנֵי הַכַּשְׂדִּים אֲשֶׁר יָבֹאוּ אֵלֵינוּ וְאַתֶּם אִסְפוּ יַיִן וְקַיִץ וְשֶׁמֶן וְשִׂמוּ בִּכְלֵיכֶם וּשְׁבוּ בְּעָרֵיכֶם אֲשֶׁר־תְּפַשְׂתֶּם׃ 1.1. THE WORDS of Jeremiah the son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin," 1.2. to whom the word of the LORD came in the days of Josiah the son of Amon, king of Judah, in the thirteenth year of his reign." 1.3. It came also in the days of Jehoiakim the son of Josiah, king of Judah, unto the end of the eleventh year of Zedekiah the son of Josiah, king of Judah, unto the carrying away of Jerusalem captive in the fifth month." 1.4. And the word of the LORD came unto me, saying:" 1.5. Before I formed thee in the belly I knew thee, And before thou camest forth out of the womb I sanctified thee; I have appointed thee a prophet unto the nations." 1.6. Then said I: ‘Ah, Lord GOD! behold, I cannot speak; for I am a child.’" 1.7. But the LORD said unto me: Say not: I am a child; For to whomsoever I shall send thee thou shalt go, And whatsoever I shall command thee thou shalt speak." 31.13. Then shall the virgin rejoice in the dance, And the young men and the old together; For I will turn their mourning into joy, And will comfort them, and make them rejoice from their sorrow." 40.1. The word which came to Jeremiah from the LORD, after that Nebuzaradan the captain of the guard had let him go from Ramah, when he had taken him being bound in chains among all the captives of Jerusalem and Judah, that were carried away captive unto Babylon."
9. Hebrew Bible, Lamentations, 2.3 (8th cent. BCE - 5th cent. BCE)

2.3. גָּדַע בָּחֳרִי אַף כֹּל קֶרֶן יִשְׂרָאֵל הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב וַיִּבְעַר בְּיַעֲקֹב כְּאֵשׁ לֶהָבָה אָכְלָה סָבִיב׃ 2.3. He hath cut off in fierce anger All the horn of Israel; He hath drawn back His right hand From before the enemy; And He hath burned in Jacob like a flaming fire, Which devoureth round about."
10. Hebrew Bible, Ezekiel, 1.1 (6th cent. BCE - 5th cent. BCE)

1.1. וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם וּפְנֵי אַרְיֵה אֶל־הַיָּמִין לְאַרְבַּעְתָּם וּפְנֵי־שׁוֹר מֵהַשְּׂמֹאול לְאַרְבַּעְתָּן וּפְנֵי־נֶשֶׁר לְאַרְבַּעְתָּן׃ 1.1. וַיְהִי בִּשְׁלֹשִׁים שָׁנָה בָּרְבִיעִי בַּחֲמִשָּׁה לַחֹדֶשׁ וַאֲנִי בְתוֹךְ־הַגּוֹלָה עַל־נְהַר־כְּבָר נִפְתְּחוּ הַשָּׁמַיִם וָאֶרְאֶה מַרְאוֹת אֱלֹהִים׃ 1.1. Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river Chebar that the heavens were opened, and I saw visions of God."
11. Hebrew Bible, Daniel, 7.10 (2nd cent. BCE - 2nd cent. BCE)

7.10. A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened."
12. Anon., Genesis Rabba, 51.2, 55.4 (2nd cent. CE - 5th cent. CE)

51.2. וַה' הִמְטִיר עַל סְדֹם וגו', מָשָׁל לִשְׁנֵי מְדִינוֹת שֶׁמָּרְדוּ בַּמֶּלֶךְ, אָמַר הַמֶּלֶךְ תִּשָֹּׂרֵף אַחַת מִשֶּׁלָּהּ וְאַחַת תִּשָֹּׂרֵף מִטַּמְיוֹן. כָּךְ לְהַלָּן (ישעיה לד, ט): וְנֶהֶפְכוּ נְחָלֶיהָ לְזֶפֶת וַעֲפָרָהּ לְגָפְרִית. בְּרַם הָכָא וַה' הִמְטִיר עַל סְדֹם וְעַל עֲמֹרָה וגו', אָמַר רַבִּי אָבוּן לְשִׁפְחָה שֶׁהָיְתָה רוֹדָה פַּת בַּתַּנּוּר בָּא בֶּן גְּבִרְתָּהּ וְרָדַת פַּת וְנָתְנָה לוֹ, בָּא בֶּן בְּנָהּ וְרָדַת גֶּחָלִים וְנָתְנָה לוֹ, כָּךְ לְהַלָּן (שמות טז, ד): וַיֹּאמֶר ה' אֶל משֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם, בְּרַם הָכָא וַה' הִמְטִיר עַל סְדֹם וְעַל עֲמֹרָה גָּפְרִית וָאֵשׁ. רַבִּי חֶלְבּוֹ בֶּן רַבִּי חִילְפַי בַּר סִמְקָאי בְּשֵׁם רַבִּי יְהוּדָה בַּר רַבִּי סִימוֹן, וַה' הִמְטִיר עַל סְדֹם, זֶה גַּבְרִיאֵל. מֵאֵת ה' מִן הַשָּׁמָיִם, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר רַבִּי אֶלְעָזָר כָּל מָקוֹם שֶׁנֶּאֱמַר וַה', הוּא וּבֵית דִּינוֹ. אָמַר רַבִּי יִצְחָק בַּתּוֹרָה בַּנְבִיאִים וּכְתוּבִים מָצִינוּ שֶׁהַהֶדְיוֹט מַזְכִּיר שְׁמוֹ שְׁתֵּי פְּעָמִים בְּפָסוּק אֶחָד, בַּתּוֹרָה (בראשית ד, כג): וַיֹּאמֶר לֶמֶךְ לְנָשָׁיו, נָשַׁיי אֵין כְּתִיב כָּאן, אֶלָּא נְשֵׁי לֶמֶךְ הַאֲזֵנָה וגו'. בַּנְּבִיאִים (מלכים א א, לג): וַיֹּאמֶר הַמֶּלֶךְ לָהֶם קְחוּ עִמָּכֶם אֶת עַבְדֵי אֲדֹנֵיכֶם וְהִרְכַּבְתֶּם אֶת שְׁלֹמֹה בְנִי עַל הַפִּרְדָּה אֲשֶׁר לִי וגו', אֶת בֶּן הַמֶּלֶךְ אֵין כְּתִיב כָּאן, אֶלָּא אֶת שְׁלֹמֹה בְנִי. בַּכְּתוּבִים דִּכְתִיב (אסתר ח, ח): כִּי כְתָב אֲשֶׁר נִכְתָּב בְּשֵׁם הַמֶּלֶךְ וְנַחְתּוֹם בְּטַבַּעַת הַמֶּלֶךְ, וְאַתּ תָּמֵהַּ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַזְכִּיר שְׁמוֹ שְׁנֵי פְעָמִים בְּפָסוּק אֶחָד. 55.4. אַחַר הַדְּבָרִים הָאֵלֶּה, אַחַר הִרְהוּרֵי דְבָרִים שֶׁהָיוּ שָׁם, מִי הִרְהֵר אַבְרָהָם הִרְהֵר וְאָמַר שָׂמַחְתִּי וְשִׂמַּחְתִּי אֶת הַכֹּל וְלֹא הִפְרַשְׁתִּי לְהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא פַּר אֶחָד וְלֹא אַיִל אֶחָד. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מְנָת שֶׁנֹּאמַר לְךָ שֶׁתַּקְרִיב אֶת בִּנְךָ וְלֹא תְעַכֵּב, עַל דַּעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דְּאָמַר, אֱלֹהִים וְהָאֱלֹהִים, הוּא וּבֵית דִּינוֹ, מַלְאֲכֵי הַשָּׁרֵת אָמְרוּ, אַבְרָהָם זֶה שָׂמַח וְשִׂמַּח אֶת הַכֹּל וְלֹא הִפְרִישׁ לְהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא פַּר אֶחָד וְלֹא אַיִל אֶחָד. אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מְנָת שֶׁנֹּאמַר לוֹ שֶׁיַּקְרִיב אֶת בְּנוֹ וְלֹא יְעַכֵּב. יִצְחָק וְיִשְׁמָעֵאל הָיוּ מִדַּיְּנִים זֶה עִם זֶה, זֶה אוֹמֵר אֲנִי חָבִיב מִמְךָ שֶׁנִּמַּלְתִּי לִשְׁלשׁ עֶשְׂרֵה שָׁנָה, וְזֶה אָמַר חָבִיב אֲנִי מִמְךָ שֶׁנִּמַּלְתִּי לִשְׁמוֹנָה יָמִים. אָמַר לֵיהּ יִשְׁמָעֵאל אֲנִי חָבִיב מִמְךָ, לָמָּה שֶׁהָיָה סִפֵּק בְּיָדִי לִמְחוֹת וְלֹא מָחִיתִי. בְּאוֹתָהּ שָׁעָה אָמַר יִצְחָק הַלְּוַאי הָיָה נִגְלָה עָלַי הַקָּדוֹשׁ בָּרוּךְ הוּא וְאוֹמֵר לִי שֶׁאֶחְתֹּךְ אֶחָד מֵאֵבָרַי וְלֹא אֲעַכֵּב, מִיָּד וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם. br br[נֻסַּח אַחֵר: אָמַר לוֹ יִשְׁמָעֵאל, אֲנִי חָבִיב מִמְךָ שֶׁנִּמַּלְתִּי לִשְׁלשׁ עֶשְׂרֵה שָׁנָה, אֲבָל אַתָּה נִמַּלְתָּ בְּקָטְנְךָ וְאִי אֶפְשָׁר לִמְחוֹת. אָמַר לוֹ יִצְחָק כָּל מַה שֶּׁהִלְוֵיתָ לְהַקָּדוֹשׁ בָּרוּךְ הוּא שְׁלשָׁה טִפִּים דַּם הֵם, אֶלָּא הֲרֵינִי עַכְשָׁו בֶּן שְׁלשִׁים וְשֶׁבַע שָׁנָה אִלּוּ מְבַקֵּשׁ לִי הַקָּדוֹשׁ בָּרוּךְ הוּא לְהִשָּׁחֵט אֵינִי מְעַכֵּב, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי הַשָּׁעָה, מִיָּד וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם.] 55.4. After these things — misgivings were experienced on that occasion. Who then had misgivings? Avraham, saying to himself: ‘I have rejoiced and made all others rejoice, yet I did not set aside a single bullock or ram for the Holy One of Blessing.’ Said the Holy One of Blessing to him: ‘I know that even if you were commanded to offer your only son to Me, you would not refuse.’ - this is according to Rabbi Eleazar who said that the employment of va-e-lohim where E-lohim would suffice, implies both God and God’s Court. It was the ministering angels who spoke thus: ‘This Avraham rejoiced and made all others rejoice, yet did not set aside for the Holy One of Blessing a single bullock or ram.’ Said the Holy One of Blessing to them: ‘Even if we tell him to offer his own son, he will not refuse.’ Itzchak and Ishmael were engaged in a dispute: the latter argued, ‘I am more beloved than you, because I was circumcised at the age of thirteen’; while the other retorted, ‘I am more beloved than you, because I was circumcised at eight days.’ Said Ishmael to him: ‘I am more beloved, because I could have protested, yet I did not.’ At that moment Itzchak exclaimed: ‘O that God would appear to me and bid me cut off one of my limbs! then I would not refuse.’ Said God: ‘Even if I bid you sacrifice yourself, you will not refuse.’ [Another version: Said Ishmael to him: ‘I am more beloved than you, since I as circumcised at the age of thirteen, but you were circumcised as a baby and could not refuse.’ Itzchak retorted: ‘All that you did lend to the Holy One of Blessing was three drops of blood. But look, I am now thirty-seven years old, yet if God desired of me that I be slaughtered, I would not refuse.’ Said the Holy One of Blessing ‘This is the moment!’ Straightway, “God tested Avraham”.]"
13. Anon., Leviticus Rabba, 24.2 (2nd cent. CE - 5th cent. CE)

24.2. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי לֵוִי אָמַר, הֲדָא הוּא דִכְתִיב (תהלים צב, ט): וְאַתָּה מָרוֹם לְעֹלָם ה', לְעוֹלָם יָדְךָ בָּעֶלְיוֹנָה. בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם יוֹשֵׁב בַּדִּין, בִּזְמַן שֶׁהוּא נוֹתֵן דִּימוּס, כָּל הָעָם מְקַלְּסִין אוֹתוֹ, וּבִזְמַן שֶׁהוּא נוֹתֵן סְפִיקָלָא, אֵין כָּל בְּרִיָה מְקַלֶּסֶת אוֹתוֹ, מִפְּנֵי שֶׁהֵם יוֹדְעִין שֶׁיֵּשׁ שֶׁטֶף בְּדִינוֹ. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא בֵּין בְּמִדַּת הַטּוֹב, בֵּין בְּמִדַּת פֻּרְעָנֻיּוֹת וְאַתָּה מָרוֹם לְעוֹלָם ה', לְעוֹלָם יָדְךָ בָּעֶלְיוֹנָה. רַב הוּנָא בְּשֵׁם רַב אַחָא אָמַר, כְּתִיב (תהלים קא, א): לְדָוִד מִזְמוֹר חֶסֶד וּמִשְׁפָּט אָשִׁירָה לְךָ ה' אֲזַמֵּרָה, אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם, אִם חֶסֶד אַתָּה עוֹשֶׂה עִמִּי אָשִׁירָה, בֵּין כָּךְ וּבֵין כָּךְ לַה' אֲזַמֵּרָה, אָמַר רַבִּי תַּנְחוּם בְּרַבִּי יוּדָן, כְּתִיב (תהלים נו, יא): בֵּאלֹהִים אֲהַלֵּל דָּבָר בַּה' אֲהַלֵּל דָּבָר, בֵּין כָּךְ וּבֵין כָּךְ אֲהַלֵּל דְּבָרוֹ. וְרַבָּנָן אָמְרֵי, כְּתִיב (תהלים קטז, ג ד): צָרָה וְיָגוֹן אֶמְצָא וּבְשֵׁם ה' אֶקְרָא, (תהלים קטז, יג): כּוֹס יְשׁוּעוֹת אֶשָּׂא, בֵּין כָּךְ וּבֵין כָּךְ וּבְשֵׁם ה' אֶקְרָא. אָמַר רַבִּי יוּדָן בֶּן רַבִּי פִּילְיָא הוּא שֶׁאִיּוֹב אוֹמֵר (איוב א, כא): ה' נָתַן וַה' לָקָח יְהִי שֵׁם ה' מְבֹרָךְ, בֵּין שֶׁנָּתַן בְּרַחֲמִים נָתַן, בֵּין שֶׁנָּטַל בְּרַחֲמִים נָטַל, וְלֹא עוֹד אֶלָּא כְּשֶׁנָּתַן לֹא נִמְלַךְ בִּבְרִיָּה וּכְשֶׁנָּטַל נִמְלַךְ בְּבֵית דִּין. אָמַר רַבִּי אֶלְעָזָר בְּכָל מָקוֹם שֶׁאַתָּה מוֹצֵא וַה', הוּא וּבֵית דִּינוֹ, בִּנְיַן אָב שֶׁבְּכֻלָּן (מלכים א כב, כג): וַה' דִּבֶּר עָלֶיךָ רָעָה, אָמַר רַבִּי יוּדָן כְּתִיב: וְאַתָּה מָרוֹם, רוֹמְמוּת אַתָּה נוֹהֵג בְּעוֹלָמֶךָ, נָתַתָּ כְּהֻנָּה לְאַהֲרֹן לְעוֹלָם (במדבר יח, יט): בְּרִית מֶלַח הִוא, נָתַתָּ מַלְכוּת לְדָוִד לְעוֹלָם, שֶׁנֶּאֱמַר (דברי הימים ב יג, ה): הֲלֹא לָכֶם לָדַעַת כִּי ה' אֱלֹהֵי יִשְׂרָאֵל נָתַן מַמְלָכָה. נָתַתָּ קְדֻשָּׁה לְיִשְׂרָאֵל לְעוֹלָם, שֶׁנֶּאֱמַר: קְדשִׁים תִּהְיוּ.
14. Anon., Sifre Numbers, 42 (2nd cent. CE - 4th cent. CE)

15. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE)

31a. שאני התם דשירה דיומיה היא,תניא רבי יהודה אומר משום ר"ע בראשון מה היו אומרים (תהלים כד, א) לה' הארץ ומלואה על שם שקנה והקנה ושליט בעולמו,בשני מה היו אומרים (תהלים מח, ב) גדול ה' ומהולל מאד על שם שחילק מעשיו ומלך עליהן,בשלישי היו אומרים (תהלים פב, א) אלהים נצב בעדת אל על שם שגילה ארץ בחכמתו והכין תבל לעדתו ברביעי היו אומרים (תהלים צד, א) אל נקמות ה' על שם שברא חמה ולבנה ועתיד ליפרע מעובדיהן,בחמישי היו אומרים (תהלים פא, ב) הרנינו לאלהים עוזנו על שם שברא עופות ודגים לשבח לשמו בששי היו אומרים (תהלים צג, א) ה' מלך גאות לבש על שם שגמר מלאכתו ומלך עליהן בשביעי היו אומרים (תהלים צב, א) מזמור שיר ליום השבת ליום שכולו שבת,א"ר נחמיה מה ראו חכמים לחלק בין הפרקים הללו אלא בראשון שקנה והקנה ושליט בעולמו בשני שחילק מעשיו ומלך עליהם בשלישי שגילה ארץ בחכמתו והכין תבל לעדתו,ברביעי שברא חמה ולבנה ועתיד ליפרע מעובדיהן בחמישי שברא עופות ודגים לשבח לשמו בששי שגמר מלאכתו ומלך עליהם בשביעי על שם ששבת,וקמיפלגי בדרב קטינא דאמר רב קטינא שיתא אלפי שני הוה עלמא וחד חרוב שנאמר (ישעיהו ב, יא) ונשגב יי' לבדו ביום ההוא (אמר אביי) תרי חרוב שנאמ' (הושע ו, ב) יחיינו מיומים,במוספי דשבתא מה היו אומרים אמר רב ענן בר רבא אמר רב הזי"ו ל"ך,ואמר רב חנן בר רבא אמר רב כדרך שחלוקים כאן כך חלוקין בבית הכנסת,במנחת' דשבתא מה היו אומרי' אמר רבי יוחנן אז ישיר ומי כמוך ואז ישיר,איבעי' להו הני כולהו בחד שבתא אמרי להו או דלמא כל שבתא ושבתא אמרי חד תא שמע דתניא א"ר יוסי עד שהראשונה אומרת אחת שניה חוזרת שתים שמע מינה כל שבתא ושבתא אמרי חד שמע מינה,אמר רב יהודה בר אידי א"ר יוחנן עשר מסעות נסעה שכינה מקראי וכנגדן גלתה סנהדרין מגמרא,עשר מסעות נסעה שכינה מקראי מכפרת לכרוב ומכרוב לכרוב ומכרוב למפתן וממפתן לחצר ומחצר למזבח וממזבח לגג ומגג לחומה ומחומה לעיר ומעיר להר ומהר למדבר וממדבר עלתה וישבה במקומה שנאמר (הושע ה, טו) אלך אשובה אל מקומי,מכפורת לכרוב מכרוב לכרוב ומכרוב למפתן דכתיב (שמות כה, כב) ונועדתי [לך שם ודברתי] אתך מעל הכפורת וכתיב וירכב על כרוב ויעף וכתיב (יחזקאל ט, ג) וכבוד אלהי ישראל נעלה מעל הכרוב אשר היה עליו אל מפתן הבית,וממפתן לחצר דכתיב (יחזקאל י, ד) וימלא הבית את הענן והחצר מלאה את נגה כבוד ה' מחצר למזבח דכתיב ראיתי את ה' נצב על המזבח וממזבח לגג דכתיב (משלי כא, ט) טוב לשבת על פנת גג מגג לחומה דכתיב והנה ה' נצב על חומת אנך מחומה לעיר דכתיב (מיכה ו, ט) קול ה' לעיר יקרא,ומעיר להר דכתיב ויעל כבוד ה' מעל תוך העיר ויעמד על ההר אשר מקדם לעיר ומהר למדבר דכתיב (משלי כא, יט) טוב שבת בארץ מדבר וממדבר עלתה וישבה במקומה דכתיב אלך אשובה אל מקומי וגו',א"ר יוחנן ששה חדשים נתעכבה שכינה לישראל במדבר שמא יחזרו בתשובה כיון שלא חזרו אמר תיפח עצמן שנאמר (איוב יא, כ) ועיני רשעים תכלינה ומנוס אבד מנהם ותקותם מפח נפש,וכנגדן גלתה סנהדרין מגמרא מלשכת הגזית לחנות ומחנות לירושלים ומירושלים ליבנה 31a. The Gemara rejects this argument. bIt is different there, asin any case “Sing aloud” bis the psalm of the day,either because it was an ordinary Thursday or because it was Rosh HaShana. However, there is no proof from here that in all uncertain cases they would recite the psalm for an ordinary weekday, as it is possible that they did not recite any psalm at all.,§ The Gemara expands on the topic of the daily psalms recited by the Levites. bIt is taughtin a ibaraitathat bRabbi Yehuda said in the name of Rabbi Akiva: On the firstday of the week, Sunday, bwhatpsalm bwouldthe Levites brecite?The psalm beginning with the phrase: b“The earth is the Lord’s, and its fullness”(Psalms 24:1), in commemoration of the first day of Creation, bbecauseon that day bHe acquiredthe world band transferredit to man, bandHe bwasthe only bruler in His world,as the angels were not created until the second day., bOn the secondday of the week bwhatpsalm bwouldthe Levites brecite?The psalm that begins: b“Great is the Lord, and highly to be praisedin the city of our God, His sacred mountain” (Psalms 48:2). This is bbecauseon the second day of Creation bHe separated His works,dividing between the upper waters and the lower waters, band ruled over themas King; and this psalm speaks of Jerusalem as “The city of a great King” (Psalms 48:3)., bOn the thirdday of the week bthey would recitethe psalm beginning: b“God stands in the congregation of God”(Psalms 82:1), bbecauseon the third day of Creation bHe revealed the land in His wisdom andthereby bprepared the world for His assemblythat could now live on the dry land. bOn the fourthday of the week bthey would recitethe psalm beginning: b“O Lord God, to Whom vengeance belongs”(Psalms 94:1), bbecauseon the fourth day of Creation bHe created the sun and the moon, and in the future He will punishand take vengeance upon bthose who worship them. /b, bOn the fifthday of the week the Levites bwould recitethe psalm beginning: b“Sing aloud to God our strength”(Psalms 81:2), bbecauseon the fifth day of Creation bHe created birds and fish to praise His name. On the sixthday of the week bthey would recitethe psalm beginning: b“The Lord reigns, He is clothed with majesty”(Psalms 93:1), bbecauseon that day bHe completed His labor and ruled overall of creation in full glory. bOn the seventhday of the week, Shabbat, bthey would recitethe psalm beginning: b“A psalm, a song for the day of Shabbat”(Psalms 92:1), basthe future world will be ba day that is all Shabbat. /b, bRabbi Neḥemya said: What did the Sages seethat led them bto distinguish between these chapters,as they interpret the psalms recited on the six weekdays as referring to the past, whereas the psalm recited on Shabbat is referring to the future. bRather,all of the psalms refer to the past. The first six are as explained above: bOn the firstday, the reason is bthat He acquiredthe world band transferredit to man, bandHe bwasthe only bruler in His world; on the secondday, the reason is bthat He separated His works and ruled over themas King; bon the thirdday, the reason is bthat He revealed the land in His wisdom andthereby bprepared the world for His assembly. /b, bOn the fourthday, the reason is bthat He created the sun and the moon, and in the future He will punish those who worship them; on the fifthday, the reason is bthat He created birds and fish to praise His name; on the sixthday, the reason is bthat He completed His labor and ruled overall of creation. However, bon the seventhday, the reason is bthat He restedfrom His work, as the phrase “A psalm, a song for the day of Shabbat” is referring to the first Shabbat of Creation.,The Gemara comments: bAndthese itanna’im bdisagree withregard to a statement bof Rav Ketina, as Rav Ketina said: The world will exist for six thousand years, andfor bonethousand years it will be bdestroyed, as it is stated: “And the Lord alone shall be exalted on that day”(Isaiah 2:11), and one day for God is a thousand years, as indicated in the verse: “For a thousand years in Your sight are but as yesterday when it is past” (Psalms 90:4). Rav Ketina’s statement is in accordance with the opinion of Rabbi Akiva. Conversely, bAbaye said:The world will be bdestroyedfor btwothousand years, bas it is stated: “After two days He will revive us”(Hosea 6:2). According to the opinion of Abaye that the destruction will be for two days, there is no connection between the future world and the day of Shabbat, which is only one day.,§ The Gemara further asks: When it came bto the additional offerings of Shabbat, what wouldthe Levites brecite? Rav A bar Rava saidthat bRav said:They would recite in accordance with the mnemonic ihei /i, izayin /i, iyod /i, ivav /i, ilamed /i, ikaf /i.They would divide the song of iHa’azinuinto six sections, each of which began with a letter of the mnemonic: “Give ear [ iha’azinu /i], you heavens” (Deuteronomy 32:1); “Remember [ izekhor /i] the days of old” (Deuteronomy 32:7); “He made him ride [ iyarkivehu /i] on the high places of the earth” (Deuteronomy 32:13); “The Lord saw it [ ivayar /i] and spurned” (Deuteronomy 32:19); “Were it not [ ilulei /i] that I dread the enemy’s provocation” (Deuteronomy 32:27); “For i[ki]the Lord will judge His people” (Deuteronomy 32:36)., bAnd Rav Ḥa bar Rava saidthat bRav said: In the manner thatthe verses of the song of iHa’azinu bare divided herefor the recitation of the additional offerings of Shabbat in the Temple, bso too are they dividedwhen they are read bin the synagogueon Shabbat.,The Gemara asks another question: When it came bto thedaily bafternoon offering on Shabbat, what wouldthe Levites brecite? Rabbi Yoḥa said: “Then sangMoses” (Exodus 15:1), band: “Who is like You”(Exodus 15:11), the two halves of the Song of the Sea, band: “Then Israel sangthis song” (Numbers 21:17), the entire Song of the Well., bA dilemma was raised beforethe Sages: Does bone recite all thesesections of the song of iHa’azinu bon each Shabbat, or perhaps on each and every Shabbatthey would brecite onesection? The Gemara suggests: bComeand bhear, as it is taughtin a ibaraitathat bRabbi Yosei said: Bythe time bthatthose who recite bthe firstset, i.e., the verses for the additional offerings brought on Shabbat, breciteit bonce,those who recite bthe secondset, for the daily afternoon offering, would brepeattheir cycle btwice,as the first set was comprised of six sections, whereas the second set included only three sections. bLearn from herethat beach and every Shabbat they would reciteonly bonesection. The Gemara concludes: Indeed, blearn from herethat this is correct.,§ bRav Yehuda bar Idi saidthat bRabbi Yoḥa said: The Divine Presence traveled ten journeys,i.e., it left the Temple and Eretz Yisrael in ten stages at the time of the destruction of the First Temple, as derived bfrom verses. And corresponding to them the Sanhedrin was exiledin ten stages at the end of the Second Temple period and after the destruction of the Temple, and this is known bfrom tradition. /b,The Gemara elaborates. bThe Divine Presence traveled ten journeys,as derived bfrom verses.The ten journeys are: bFrom the Ark cover to the cherub; and fromone bcherub tothe other bcherub; and fromthe second bcherub to the thresholdof the Sanctuary; band from the threshold to the courtyard; and from the courtyard to the altar; and from the altar to the roof; and from the roof to the wallof the Temple Mount; band from the wall to the city; and from the city to a mountainclose to Jerusalem; band fromthat bmountain to the wilderness; and from the wilderness it ascended and rested in its placein Heaven, isolated from humanity, bas it is stated: “I will go and return to My place”(Hosea 5:15).,The Gemara cites the sources for each of these stages: bFrom the Ark coverthe Divine Presence traveled bto the cherub,and bfromone bcherub tothe other bcherub, and from thesecond bcherub to the threshold, as it is writtenwith regard to Moses in the Tabernacle: b“And there I will meet with you, and I will speak to you from above the Ark cover,from between the two cherubs” (Exodus 25:22). bAnd it is written: “And He rode upon a cherub, and flew”(II Samuel 22:11), which indicates that the glory of the Divine Presence can rest upon one cherub. bAnd it is written: “And the glory of the God of Israel had ascended from the cherub, on which it was, to the threshold of the House”(Ezekiel 9:3), i.e., the Divine Presence moved from the cherub to the threshold., bAnd from the thresholdof the Sanctuary the Divine Presence went bto the courtyard, as it is written: “And the House was filled with the cloud and the courtyard was full of the brightness of the Lord’s glory”(Ezekiel 10:4). bFrom the courtyard to the altar, as it is written: “I saw the Lord standing on the altar”(Amos 9:1). bAnd from the altar to the roof, as it is written: “It is better to dwell in a corner of the roofthan in a house together with a contentious woman” (Proverbs 21:9). bFrom the roof to the wall, as it is written: “And behold, the Lord stood upon a wall made by a plumb line”(Amos 7:7). bFrom the wall to the city, as it is written: “The Lord’s voice cries to the city”(Micah 6:9)., bAnd from the citythe Divine Presence arose bto the mountainnearest the Sanctuary, i.e., the Mount of Olives, bas it is written: “And the glory of the Lord went up from the midst of the city, and stood upon the mountain, which is on the east side of the city”(Ezekiel 11:23). bAnd from the mountain to the wilderness, as it is written: “It is better to live in the wildernessthan with a contentious and fretful woman” (Proverbs 21:19). bAnd from the wilderness it ascended and rested in its placein Heaven, bas it is written: “I will go and return to My placeuntil they acknowledge their guilt” (Hosea 5:15)., bRabbi Yoḥa said:For bsix months the Divine Presence lingered in the wilderness,waiting bfor the Jewish people,hoping that bperhaps they would repentand it would be able to return to its place. bWhen they did not repent,the Divine Presence bsaid: Let themdespair and bbe lost, as it is stated: “But the eyes of the wicked shall fail, and they shall have no way to flee, and their hope shall be the drooping of the soul”(Job 11:20). This concludes the discussion of the ten stages of the exile of the Divine Presence from the Holy of Holies., bAnd corresponding tothese ten stages, bthe Sanhedrin was exiledin ten stages at the end of the Second Temple period and after the destruction of the Temple, and this is known bfrom tradition: From the Chamber of Hewn Stone,its fixed seat in the Temple, bto iḤanut /i,literally, shop, a designated spot on the Temple Mount outside the Temple proper; band from iḤanutto Jerusalem; and from Jerusalem to Yavne; /b
16. Anon., Avot Derabbi Nathan A, 34 (6th cent. CE - 8th cent. CE)

17. Anon., Pesiqta De Rav Kahana, 13.6, 13.11, 13.14

18. Anon., Pesikta Rabbati, 28

19. Anon., Midrash On Song of Songs, 7.6



Subjects of this text:

subject book bibliographic info
abraham Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 334, 359
aha (r.) Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 359
anatoth Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 88
anthropomorphism, memory Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 359
anthropomorphism, sympathy/engagement Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 145, 359
arm/hand, bound/limitation of Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 359
arm/hand, withdrawal Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 359
azriel (r.), exile Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 145
babylonia, nebuchadnezzar in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 96, 97
catastrophe, reversals in haftarot of consolation Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 97
community, exile motif in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 96
community, restoration in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 97
divine/god, assembly Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 334
divine/god, exile Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 359
divine/god, retinue Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 334
elam Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 145
eleazar b. pedat (r.) Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 334
eros Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 359
exile, gods presence in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 96
exile, restoration after Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 97
exile Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 334, 359
god, presence in exile Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 96
godhead; see also attributes, hierarchy Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 334
god–israel relationship, gods presence in exile Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 96
israel, gods presence in exile Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 96
jeremiah, book of, haftarot of rebuke Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 88
jeremiah, book of, introduction of prophetic speech in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 88
jeremiah, book of, pesikta de-rav kahanas discussion of Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 96
jeremiah Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 145, 359
jeremiah (prophet), name interpreted Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 88, 97
jerusalem, epithets for Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 96
jerusalem, in messianic perorations Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 96, 97
king, rhetoric Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 334
lamentations, exile imagery in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 96
levites Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 359
lion motifs Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 96, 97
martyrs Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 359
messianism Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 96, 97
midrash, davar aher in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 96
midrash, messianic perorations in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 96
midrash, on jeremiah Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 88
mythmaking, response to contradiction Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 334
nebuchadnezzar Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 96, 97
pesikta de-rav kahana, messianic perorations in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 96, 97
pesikta de-rav kahana, rebuke, haftarot of Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 88
pesikta de-rav kahana , messianic perorations in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 96, 97
pesikta de-rav kahana , on jer 1, 1 Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 88
pesikta de-rav kahana , rebuke, punishment and consolation in narrative of rebuke Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 88
rabbinic judaism, jeremiah in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 88
rabbinic judaism, pesikta de-rav kahana and Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 88
rabbinic judaism, sin-punishment-redemption paradigm Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 88
redemption, divine Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 359
redemption Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 359
shekhinah Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 359
sin-punishment-restoration narrative Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 88, 96
sodom Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 334
supernal, withdrawal Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 145
temple Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 359
temple in jerusalem, destruction of Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 97
temple in jerusalem, reconstruction of Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 97
tisha bav lectionary cycle, sin-punishment-restoration narrative in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 88
tosafists Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 145
withdrawal' Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 145
zodiac motifs Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 97