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Tiresias: The Ancient Mediterranean Religions Source Database



746
Anon., Sifre Deuteronomy, 353


nan(Devarim 33:13) "And of Joseph he said: 'Blessed of the L-rd is his land'" — whence we are taught that the land of Joseph was the most blessed of all the lands.,"of the sweet things of the heaven, of the dew" — whereby we are taught that dew was ever present there. "and of the deep, lying below" — whereby we are taught that it was watered by springs.,(


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

9 results
1. Hebrew Bible, Song of Songs, 4.6, 8.6-8.7 (9th cent. BCE - 3rd cent. BCE)

4.6. עַד שֶׁיָּפוּחַ הַיּוֹם וְנָסוּ הַצְּלָלִים אֵלֶךְ לִי אֶל־הַר הַמּוֹר וְאֶל־גִּבְעַת הַלְּבוֹנָה׃ 8.6. שִׂימֵנִי כַחוֹתָם עַל־לִבֶּךָ כַּחוֹתָם עַל־זְרוֹעֶךָ כִּי־עַזָּה כַמָּוֶת אַהֲבָה קָשָׁה כִשְׁאוֹל קִנְאָה רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶתְיָה׃ 8.7. מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת־הָאַהֲבָה וּנְהָרוֹת לֹא יִשְׁטְפוּהָ אִם־יִתֵּן אִישׁ אֶת־כָּל־הוֹן בֵּיתוֹ בָּאַהֲבָה בּוֹז יָבוּזוּ לוֹ׃ 4.6. Until the day breathe, And the shadows flee away, I will get me to the mountain of myrrh, And to the hill of frankincense. 8.6. Set me as a seal upon thy heart, As a seal upon thine arm; For love is strong as death, Jealousy is cruel as the grave; The flashes thereof are flashes of fire, A very flame of the LORD. 8.7. Many waters cannot quench love, Neither can the floods drown it; If a man would give all the substance of his house for love, He would utterly be contemned.
2. Hebrew Bible, Deuteronomy, 32.10, 33.13-33.17 (9th cent. BCE - 3rd cent. BCE)

33.13. וּלְיוֹסֵף אָמַר מְבֹרֶכֶת יְהֹוָה אַרְצוֹ מִמֶּגֶד שָׁמַיִם מִטָּל וּמִתְּהוֹם רֹבֶצֶת תָּחַת׃ 33.14. וּמִמֶּגֶד תְּבוּאֹת שָׁמֶשׁ וּמִמֶּגֶד גֶּרֶשׁ יְרָחִים׃ 33.15. וּמֵרֹאשׁ הַרְרֵי־קֶדֶם וּמִמֶּגֶד גִּבְעוֹת עוֹלָם׃ 33.16. וּמִמֶּגֶד אֶרֶץ וּמְלֹאָהּ וּרְצוֹן שֹׁכְנִי סְנֶה תָּבוֹאתָה לְרֹאשׁ יוֹסֵף וּלְקָדְקֹד נְזִיר אֶחָיו׃ 33.17. בְּכוֹר שׁוֹרוֹ הָדָר לוֹ וְקַרְנֵי רְאֵם קַרְנָיו בָּהֶם עַמִּים יְנַגַּח יַחְדָּו אַפְסֵי־אָרֶץ וְהֵם רִבְבוֹת אֶפְרַיִם וְהֵם אַלְפֵי מְנַשֶּׁה׃ 32.10. He found him in a desert land, and in the waste, a howling wilderness; He compassed him about, He cared for him, He kept him as the apple of His eye." 33.13. And of Joseph he said: Blessed of the LORD be his land; For the precious things of heaven, for the dew, And for the deep that coucheth beneath," 33.14. And for the precious things of the fruits of the sun, And for the precious things of the yield of the moons," 33.15. And for the tops of the ancient mountains, And for the precious things of the everlasting hills," 33.16. And for the precious things of the earth and the fulness thereof, And the good will of Him that dwelt in the bush; Let the blessing come upon the head of Joseph, And upon the crown of the head of him that is prince among his brethren." 33.17. His firstling bullock, majesty is his; And his horns are the horns of the wild-ox; With them he shall gore the peoples all of them, even the ends of the earth; And they are the ten thousands of Ephraim, And they are the thousands of Manasseh."
3. Hebrew Bible, Exodus, 14.31 (9th cent. BCE - 3rd cent. BCE)

14.31. וַיַּרְא יִשְׂרָאֵל אֶת־הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה יְהוָה בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת־יְהוָה וַיַּאֲמִינוּ בַּיהוָה וּבְמֹשֶׁה עַבְדּוֹ׃ 14.31. And Israel saw the great work which the LORD did upon the Egyptians, and the people feared the LORD; and they believed in the LORD, and in His servant Moses."
4. Hebrew Bible, Genesis, 2.6, 49.25 (9th cent. BCE - 3rd cent. BCE)

2.6. וְאֵד יַעֲלֶה מִן־הָאָרֶץ וְהִשְׁקָה אֶת־כָּל־פְּנֵי־הָאֲדָמָה׃ 49.25. מֵאֵל אָבִיךָ וְיַעְזְרֶךָּ וְאֵת שַׁדַּי וִיבָרְכֶךָּ בִּרְכֹת שָׁמַיִם מֵעָל בִּרְכֹת תְּהוֹם רֹבֶצֶת תָּחַת בִּרְכֹת שָׁדַיִם וָרָחַם׃ 2.6. but there went up a mist from the earth, and watered the whole face of the ground." 49.25. Even by the God of thy father, who shall help thee, And by the Almighty, who shall bless thee, With blessings of heaven above, Blessings of the deep that coucheth beneath, Blessings of the breasts, and of the womb."
5. Hebrew Bible, Psalms, 42.8 (9th cent. BCE - 3rd cent. BCE)

42.8. תְּהוֹם־אֶל־תְּהוֹם קוֹרֵא לְקוֹל צִנּוֹרֶיךָ כָּל־מִשְׁבָּרֶיךָ וְגַלֶּיךָ עָלַי עָבָרוּ׃ 42.8. Deep calleth unto deep at the voice of Thy cataracts; all Thy waves and Thy billows are gone over me."
6. Hebrew Bible, Nehemiah, 10.1 (5th cent. BCE - 4th cent. BCE)

10.1. וְהַלְוִיִּם וְיֵשׁוּעַ בֶּן־אֲזַנְיָה בִּנּוּי מִבְּנֵי חֵנָדָד קַדְמִיאֵל׃ 10.1. וּבְכָל־זֹאת אֲנַחְנוּ כֹּרְתִים אֲמָנָה וְכֹתְבִים וְעַל הֶחָתוּם שָׂרֵינוּ לְוִיֵּנוּ כֹּהֲנֵינוּ׃ 10.1. And yet for all this we make a sure covet, and subscribe it; and our princes, our Levites, and our priests, set their seal unto it."
7. Tosefta, Sukkah, 3.14-3.15 (1st cent. CE - 2nd cent. CE)

8. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE)

19a. למטעי כרם,וא"ר ירמיה בן אלעזר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם מתחייב אדם הריגה למלכות מטילין לו חכה לתוך פיו כדי שלא יקלל את המלך,מדת הקב"ה אדם מתחייב הריגה למקום שותק שנאמר (תהלים סה, ב) לך דומיה תהלה ולא עוד אלא שמשבח שנאמר תהלה ולא עוד אלא שדומה לו כאילו מקריב קרבן שנאמר (תהלים סה, ב) ולך ישולם נדר,היינו דא"ר יהושע בן לוי מאי דכתיב (תהלים פד, ז) עוברי בעמק הבכא מעין ישיתוהו גם ברכות יעטה מורה,עוברי אלו בני אדם שעוברין על רצונו של הקב"ה עמק שמעמיקין להם גיהנם הבכא שבוכין ומורידין דמעות כמעיין של שיתין גם ברכות יעטה מורה שמצדיקין עליהם את הדין ואומרים לפניו רבונו של עולם יפה דנת יפה זכית יפה חייבת ויפה תקנת גיהנם לרשעים גן עדן לצדיקים,איני והאמר רבי שמעון בן לקיש רשעים אפילו על פתחו של גיהנם אינם חוזרין בתשובה שנאמר (ישעיהו סו, כד) ויצאו וראו בפגרי האנשים הפושעים בי וגו' שפשעו לא נאמר אלא הפושעים שפושעים והולכין לעולם,ל"ק הא בפושעי ישראל הא בפושעי עובדי כוכבים,הכי נמי מסתברא דא"כ קשיא דר"ל אדריש לקיש דאמר ריש לקיש פושעי ישראל אין אור גיהנם שולטת בהן ק"ו ממזבח הזהב,מה מזבח הזהב שאין עליו אלא כעובי דינר זהב עמד כמה שנים ולא שלטה בו האור פושעי ישראל שמליאין מצות כרמון שנאמר (שיר השירים ו, ז) כפלח הרמון רקתך ואמר ר"ש בן לקיש אל תיקרי רקתך אלא ריקתיך שאפי' ריקנין שבך מליאין מצות כרמון עאכ"ו,אלא הא דכתיב עוברי בעמק הבכא ההוא דמחייבי ההיא שעתא בגיהנם ואתי אברהם אבינו ומסיק להו ומקבל להו בר מישראל שבא על בת עובד כוכבים דמשכה ערלתו ולא מבשקר ליה,מתקיף לה רב כהנא השתא דאמרת הפושעים דפשעי ואזלי אלא מעתה דכתיב המוציא והמעלה דמסיק ודמפיק הוא אלא דאסיק ואפיק הכי נמי דפשעי הוא,ואמר רבי ירמיה (בר) אלעזר שלשה פתחים יש לגיהנם אחד במדבר ואחד בים ואחד בירושלים במדבר דכתיב (במדבר טז, לג) וירדו הם וכל אשר להם חיים שאולה,בים דכתיב (יונה ב, ג) מבטן שאול שועתי שמעת קולי,בירושלים דכתיב (ישעיהו לא, ט) נאם ה' אשר אור לו בציון ותנור לו בירושלים ותנא דבי רבי ישמעאל אשר אור לו בציון זו גיהנם ותנור לו בירושלים זו פתחה של גיהנם,ותו ליכא והאמר ר' מריון אמר ר' יהושע בן לוי ואמרי לה תנא רבה בר מריון בדבי רבי יוחנן בן זכאי שתי תמרות יש בגי בן הנום ועולה עשן מביניהן וזו היא ששנינו ציני הר הברזל כשירות וזו היא פתחה של גיהנם דילמא היינו דירושלים,א"ר יהושע בן לוי ז' שמות יש לגיהנם ואלו הן שאול ואבדון ובאר שחת ובור שאון וטיט היון וצלמות וארץ התחתית,שאול דכתיב (יונה ב, ג) מבטן שאול שועתי שמעת קולי אבדון דכתיב (תהלים פח, יב) היסופר בקבר חסדך אמונתך באבדון באר שחת דכתיב (תהלים טז, י) כי לא תעזוב נפשי לשאול לא תתן חסידך לראות שחת ובור שאון וטיט היון דכתיב (תהלים מ, ג) ויעלני מבור שאון מטיט היון וצלמות דכתיב (תהלים קז, י) יושבי חשך וצלמות וארץ התחתית גמרא הוא,ותו ליכא והאיכא גיהנם גיא שעמוקה (בגיהנם) שהכל יורד לה על עסקי (הנם),והאיכא תפתה דכתיב (ישעיהו ל, לג) כי ערוך מאתמול תפתה ההוא שכל המתפתה ביצרו יפול שם,גן עדן אמר ריש לקיש אם בארץ ישראל הוא בית שאן פתחו ואם בערביא בית גרם פתחו ואם בין הנהרות הוא דומסקנין פתחו בבבל אביי משתבח בפירי דמעבר ימינא רבא משתבח בפירי דהרפניא:,וביניהן כמלוא שתי וכו': פשיטא כיון דתנא ליה דקשורות הוו אנן ידעינן דלא הוו מותרות,מהו דתימא קשורות כעין קשורות אבל ממש לא קמ"ל ולא מותרות:,אחת נכנסת ואחת יוצאת: תנא רבקה נכנסת ורבקה יוצאת ת"ר כמה ראשה ורובה של פרה שתי אמות וכמה עוביה של פרה אמה ושני שלישי אמה 19a. bfor planting vines”(Micah 1:6), which benefits all the surrounding inhabitants., bAnd Rabbi Yirmeya ben Elazaralso bsaid: Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He.For bthe attribute of flesh and bloodis to bplace aniron or wooden bhook in the mouthof ba person who was sentenced to death by the government, so that he should notbe able to bcurse the kingwhen he is taken away for execution.,But bthe attribute of the Holy One, Blessed be Heis that bone iswillingly bsilentwhen he bis sentenced to death by the Omnipresent, as it is stated: “For You silence is praise,O God in Zion, and to You shall the vow be performed” (Psalms 65:2). bAnd what is more, he praisesGod for his sufferings, bas it is stated: “Praise.” And what is more, it appears to him as though he were offering a sacrificein atonement for his sin, bas it is stated: “And to You shall the vow be performed.” /b, bAnd this iswhat bRabbi Yehoshua ben Levi said: What isthe meaning of that bwhich is written: “Those who pass through the valley of weeping turn it into a water spring; moreover, the early rain covers it with blessings”(Psalms 84:7)?, b“Those who pass through [ ioverei /i],” these are people who transgress [ ioverin /i] the will of the Holy One, Blessed be He. “Valley [ iemek /i]”indicates that their punishment is that bGehenna is deepened [ ima’amikin /i] for them. “of weeping [ ibakha /i]”and “turn it into a water spring [ ima’ayan yeshituhu /i],” indicates that bthey weep [ ibokhin /i] and make tears flow like a spring [ ima’ayan /i] of the foundations [ ishitin /i],meaning like a spring that descends to the foundations of the earth. b“Moreover, the early rain covers it with blessings,”indicates that bthey acceptthe justice of God’s bjudgment, and say before Him: Master of the Universe, You have judged properly, You have acquitted properly, You have condemned properly, and it is befitting that You have prepared Gehenna for the wicked and the Garden of Eden for the righteous. /b,The Gemara raises a difficulty: bIs that so? Didn’t Rabbi Shimon ben Lakish say: The wicked do not repent, even at the entrance to Gehenna, as it is stated: “And they shall go forth, and look upon the carcasses of the men who rebel against Me;for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorrence to all flesh” (Isaiah 66:24)? The verse bdoes not say: Who rebelled, butrather: b“Who rebel,”in the present tense, meaning bthey continue rebelling forever. /b,The Gemara answers: This is bnot difficult; here,i.e., where it is said that they accept God’s judgment, it is referring bto the sinners of the Jewish people; there,i.e., where it is said that they do not recant, it is referring bto the rebels among the nations of the world. /b, bSo too, it is reasonableto say this, for bifyou do not say bso,there would be ba contradictionbetween one statement bof Reish Lakish andanother statement bof Reish Lakish. As Reish Lakish said:With regard to bthe sinners of the Jewish people, the fire of Gehenna has no power over them,as may be learned by ia fortiori /ireasoning bfrom the golden altar. /b, bIf the golden altarin the Temple, bwhich was only covered bygold bthe thickness of a golden dinar, stood for many years and the fire did not burn it,for its gold did not melt, so too bthe sinners of the Jewish people, who are filled with good deeds like a pomegranate, as it is stated: “Your temples [ irakatekh /i] are like a split pomegranatebehind your veil” (Song of Songs 6:7), will not be affected by the fire of Gehenna. bAnd Rabbi Shimon ben Lakish saidabout this: bDo not read: Your temples [ irakatekh /i], butrather: bYour empty ones [ ireikateikh /i],meaning that beven the sinners among you are full of mitzvot like a pomegranate; how much more soshould the fire of Gehenna have no power over them., bHowever, that which is written: “Those who pass through the valley of weeping”(Psalms 84:7), which implies that the sinners nonetheless descend to Gehenna, should be explained as follows: bThereit speaks of bthose who are liable at that timefor punishment bin Gehenna, but our father Abraham comes and raises them up and receives them.He does not leave the circumcised behind and allow them to enter Gehenna, bexcept for a Jew who had relations with a gentile woman,in punishment for which bhis foreskin is drawn, andour father Abraham bdoes not recognize himas one of his descendants., bRav Kahana strongly objected to this: Nowthat byou have saidthat the words bthose who rebelare referring to bthose who go on rebelling, if so,in those verses in which bit is written ofHim: b“He Who brings out”(see Exodus 6:7) band “He Who raises up”Israel from Egypt (see Leviticus 11:45), do these expressions mean: bHe Who iscurrently braisingthem bup and bringingthem bout? Rather,you must understand these terms to mean: bHe Whoalready braisedthem bup and broughtthem bout; here toothen, the phrase those who rebel means bthose whoalready brebelled. /b, bAnd Rabbi Yirmeya ben Elazaralso bsaid: There are three entrances to Gehenna, one in the wilderness, one in the sea, and one in Jerusalem.There is one entrance bin the wilderness, as it is writtenwith regard to Korah and his company: b“And they, and all that appertained to them, went down alive into the pit [ iShe’ol /i],and the earth closed upon them, and they perished from among the congregation” (Numbers 16:33)., bIn the seathere is a second entrance to Gehenna, bas it is writtenabout Jonah in the fish’s belly: b“Out of the belly of the netherworld [ iShe’ol /i] I cried, and You did hear my voice”(Jonah 2:3).,And there is a third entrance to Gehenna bin Jerusalem, as it is written: “Says the Lord, Whose fire is in Zion, and Whose furnace is in Jerusalem”(Isaiah 31:9). bAndit was btaughtin bthe school of Rabbi Yishmael: “Whose fire is in Zion,” this is Gehenna; and “Whose furnace is in Jerusalem,” this is an entrance to Gehenna. /b,The Gemara asks: bAre there no moreentrances? bDidn’t Rabbi Maryon say in the name of Rabbi Yehoshua ben Levi, and some sayit was bRabba bar Maryonwho btaught inthe name of bthe school of Rabbi Yoḥa ben Zakkai: There are two date trees in the valley of ben Hinnom, and smoke rises from between them,and with regard to bthisstatement about date trees that differ from other palms bwe learned: The palms of Har HaBarzel are fitfor the mitzva of palm branches [ ilulav /i], band this is the entrance to Gehenna.The Gemara answers: This is not difficult, for bperhaps this is theentrance bin Jerusalem. /b, bRabbi Yehoshua ben Levi said: Gehenna has seven names, and they are as follows: She’ol, Avadon, Be’er Shaḥat, Bor Shaon, Tit HaYaven, Tzalmavet, and Eretz HaTaḥtit. /b, bShe’ol, as it is written: “Out of the belly of the netherworld [ ishe’ol /i] I cried and You did hear my voice”(Jonah 2:3). bAvadon, as it is written: “Shall Your steadfast love be reported in the grave or Your faithfulness in destruction [ iavadon /i]?”(Psalms 88:12). bBe’er Shaḥat, as it is written: “For You will not abandon my soul to the netherworld; nor will You suffer Your pious one to see the pit [ ishaḥat /i]”(Psalms 16:10). bAnd Bor Shaon and Tit HaYaven, as it is written: “He brought me up also out of the gruesome pit [ ibor shaon /i], out of the miry clay [ itit hayaven /i]”(Psalms 40:3). bAnd Tzalmavet, as it is written: “Such as sat in darkness and in the shadow of death [ itzalmavet /i],bound in affliction and iron” (Psalms 107:10). bAndwith regard to bEretz Taḥtit,i.e., the underworld, bit isknown by btraditionthat this is its name.,The Gemara poses a question: bAre there no morenames? bIsn’t therethe name bGehenna?The Gemara answers that this is not a name rather a description: bA valley that is as deep as the valley [ igei /i] ofben bHinnom.An alternative explanation is: bInto which all descend for vain [ ihinnam /i]and wasteful bacts,understanding the word ihinnamas if it were written iḥinnam /i, meaning for naught.,The Gemara asks: bIsn’t therealso the name bTofte, as it is written: “For its hearth [ itofte /i] is ordained of old”(Isaiah 30:33). The Gemara answers: bThatname too is a description, meaning bthat anyone who allows himself to be seduced [ imitpateh /i] by hisevil binclination will fall there. /b,Having discussed the entrances to Gehenna, the Gemara also mentions the entrance to bthe Garden of Eden. Reish Lakish said: If it is in Eretz Yisrael, its entrance is Beit She’an, and ifit is bin Arabia, its entrance is Beit Garem, and ifit is bbetween the riversof Babylonia, bits entrance is Dumsekanin,for all these places feature a great abundance of vegetation and fertile land. The Gemara relates that bAbayewould bpraise the fruits of the right bankof the Euphrates River, band Ravawould bpraise the fruits of Harpanya. /b,The Gemara goes back to the mishna in which we learned: bAnd between them,i.e., between the upright boards and the double posts, there may be a gap bthe size of two teamsof four oxen each, as measured when tied together and not when they are untied. The Gemara asks: This is bobvious; since the itannataughtthat bthey are tied, we know that they are not untied. /b,The Gemara answers: This is specified, blest you saythat btiedmeans bsimilar to tied,i.e., close to each other, bbut notnecessarily that they are bactuallytied. Therefore, the mishna bteaches usthat it is not enough that they be close; rather, they must be actually tied band not untied. /b,The mishna continued: There must be sufficient space left so that bone can enter and another can leave.A iTosefta bwas taughtthat explains the mishna: Enough space so that bone team can enter andanother bteam can leave. Our Sages taughtin a ibaraita /i: bHow much isthe length of bthe head and most of the body of a cow? Two cubits. And how much is the thickness of a cow? A cubit and two-thirds of a cubit, /b
9. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)

25b. אין גזעו מחליף אף צדיק ח"ו אין גזעו מחליף לכך נאמר ארז אילו נאמר ארז ולא נאמר תמר הייתי אומר מה ארז אין עושה פירות אף צדיק ח"ו אין עושה פירות לכך נאמר תמר ונאמר ארז,וארז גזעו מחליף והתניא הלוקח אילן מחבירו לקוץ מגביהו מן הקרקע טפח וקוצץ בסדן השקמה שני טפחים בבתולת השקמה שלשה טפחים בקנים ובגפנים מן הפקק ולמעלה בדקלים ובארזים חופר למטה ומשריש לפי שאין גזעו מחליף,הכא במאי עסקינן בשאר מיני ארזים כדרבה בר הונא דאמר רבה בר הונא עשרה מיני ארזים הן שנאמר (ישעיהו מא, יט) אתן במדבר ארז שיטה והדס וגו',ת"ר מעשה ברבי אליעזר שגזר שלש עשרה תעניות על הצבור ולא ירדו גשמים באחרונה התחילו הצבור לצאת אמר להם תקנתם קברים לעצמכם געו כל העם בבכיה וירדו גשמים,שוב מעשה בר' אליעזר שירד לפני התיבה ואמר עשרים וארבע ברכות ולא נענה ירד רבי עקיבא אחריו ואמר אבינו מלכנו אין לנו מלך אלא אתה אבינו מלכנו למענך רחם עלינו וירדו גשמים הוו מרנני רבנן יצתה בת קול ואמרה לא מפני שזה גדול מזה אלא שזה מעביר על מדותיו וזה אינו מעביר על מדותיו,ת"ר עד מתי יהו הגשמים יורדין והצבור פוסקין מתעניתם כמלא ברך המחרישה דברי רבי מאיר וחכמים אומרים בחרבה טפח בבינונית טפחיים בעבודה שלשה טפחים,תניא רבי שמעון בן אלעזר אומר אין לך טפח מלמעלה שאין תהום יוצא לקראתו שלשה טפחים והא תניא טפחיים לא קשיא כאן בעבודה כאן בשאינה עבודה,א"ר אלעזר כשמנסכין את המים בחג תהום אומר לחבירו אבע מימיך קול שני ריעים אני שומע שנאמר (תהלים מב, ח) תהום אל תהום קורא לקול צנוריך וגו',אמר רבה לדידי חזי לי האי רידיא דמי לעיגלא (תלתא) ופירסא שפוותיה וקיימא בין תהומא תתאה לתהומא עילאה לתהומא עילאה א"ל חשור מימיך לתהומא תתאה א"ל אבע מימיך שנא' (שיר השירים ב, יב) הנצנים נראו בארץ וגו':,היו מתענין וירדו גשמים קודם הנץ החמה כו': ת"ר היו מתענין וירדו להם גשמים קודם הנץ החמה לא ישלימו לאחר הנץ החמה ישלימו דברי ר' מאיר ר' יהודה אומר קודם חצות לא ישלימו לאחר חצות ישלימו,רבי יוסי אומר קודם ט' שעות לא ישלימו לאחר ט' שעות ישלימו שכן מצינו באחאב מלך ישראל שהתענה מתשע שעות ולמעלה שנאמר (מלכים א כא, כט) הראית כי נכנע אחאב וגו',ר' יהודה נשיאה גזר תעניתא וירדו להם גשמים לאחר הנץ החמה סבר לאשלומינהו א"ל רבי אמי קודם חצות ואחר חצות שנינו שמואל הקטן גזר תעניתא וירדו להם גשמים קודם הנץ החמה כסבורין העם לומר שבחו של צבור הוא,אמר להם אמשול לכם [משל] למה הדבר דומה לעבד שמבקש פרס מרבו אמר להם תנו לו ואל אשמע קולו,שוב שמואל הקטן גזר תעניתא וירדו להם גשמים לאחר שקיעת החמה כסבורים העם לומר שבחו של צבור הוא אמר להם שמואל לא שבח של צבור הוא אלא אמשול לכם משל למה הדבר דומה לעבד שמבקש פרס מרבו ואמר להם המתינו לו עד שיתמקמק ויצטער ואחר כך תנו לו,ולשמואל הקטן שבחו של צבור היכי דמי אמר משיב הרוח ונשב זיקא אמר מוריד הגשם ואתא מיטרא:,מעשה וגזרו תענית בלוד כו': ונימא הלל מעיקרא אביי ורבא דאמרי תרווייהו לפי שאין אומרים הלל 25b. bits shoots do not replenishthemselves when its stump is cut down, bso too, Heaven forbid,with regard to ba righteous person, his shoots will not replenishthemselves, i.e., he will be unable to recover from misfortune. bTherefore, it is stated “cedar”in the verse. Just as the cedar grows new shoots after its stump is cut down, so too, a righteous individual will thrive again. Conversely, bwere it stated “cedar” and were it not stated “palm tree,” I would saythat bjust asin the case of ba cedar, it does not produce fruit, so too, a righteous man, God forbid, does not produce fruit,i.e., he will have no reward in the World-to-Come. bTherefore, it is stated “palm tree” and it isalso bstated “cedar.” /b,§ The Gemara asks: bAnddo ba cedar’s shootsreally breplenishthemselves? bBut isn’t it taughtin a ibaraita /i: With regard to bone who bought a tree from another to chopit down for wood, without acquiring total ownership of the tree, he must blifthis ax ba handbreadth and chopthere, so as to allow the tree to grow back? However, bina case where he purchased ba large sycamore,he must leave btwo handbreadths. Inthe case of ban untrimmed sycamore,he must leave bthree handbreadths. Ina situation where one bbought reeds or grapevines,he may chop only bfrom thefirst bknot and above. Inthe case of bpalms or cedars,one may bdig down and uprootit, bas its shootswill bnot replenishthemselves. This ibaraitaindicates that cedars will not grow new shoots after they have been cut down.,The Gemara answers: bWith what are we dealing here? With other species of cedars.This is bin accordance withthe opinion of bRabba bar Huna, as Rabba bar Huna said: There are ten species of cedars, as it is stated: “I will plant in the wilderness the cedar, the acacia tree and myrtleand the oil tree; I will set in the desert cypress, the plane tree and the larch together” (Isaiah 41:19). The seven species mentioned in this verse are all called cedars, as are three additional species., bThe Sages taught: An incidentoccurred binvolving Rabbi Eliezer, who decreeda complete cycle of bthirteen fasts upon the congregation, but rain did not fall. Atthe end of bthe lastfast, bthe congregation began to exitthe synagogue. bHe said to them: Have you prepared graves for yourselves?If rain does not fall, we will all die of hunger. bAll the people burst into tears, and rain fell. /b,There was banother incident involvingRabbi Eliezer, bwho descendedto serve as prayer leader bbefore the arkon a fast day. bAnd he recited twenty-four blessings, but he was not answered. Rabbi Akiva descended before the arkafter him band said: Our Father, our King, we have no king otherthan bYou. Our Father, our King, for Your sake, have mercy on us. And rainimmediately bfell. The Sages were whisperingamong themselves that Rabbi Akiva was answered while his teacher, Rabbi Eliezer, was not. bA Divine Voice emerged and said:It is bnot because thisSage, Rabbi Akiva, bis greater than that one,Rabbi Eliezer, bbut that this one is forgiving, and that one is not forgiving.God responded to Rabbi Akiva’s forgiving nature in kind by sending rain.,§ bThe Sages taughtin a ibaraita /i: bHow much rain must fall for the community to cease their fastfor rain? If the rain penetrates the soil bby the fulldepth of the blade of ba plowuntil the spot where it bbends,they may cease fasting; this is bthe statement of Rabbi Meir. And the Rabbis saya different measurement: If the earth is completely bdry,the soil must become moist to the depth of a single bhandbreadth.For baveragesoil, they must wait until the moisture reaches a depth of btwo handbreadths.If it is bworkedsoil, i.e., soil that has been plowed, the moisture must reach to a depth of bthree handbreadths. /b, bIt is taughtin a ibaraitathat bRabbi Shimon ben Elazar says: There is no handbreadthof rain bfrom above toward whichthe water of bthe deep does not rise three handbreadths.The Gemara raises an objection: bBut isn’t it taughtin another ibaraitathat the water of the deep rises btwo handbreadths?The Gemara explains: This is bnot difficult. Here,in first ibaraita /i, it is referring bto workedland, which water penetrates faster, whereas bthere,in the second ibaraita /i, it is referring bto unworkedland, which water does not penetrate as easily, and therefore the water of the deep rises only two handbreadths., bRabbi Elazar said: When the waterlibation bwas poured during the festivalof iSukkot /i, these waters of the bdeep say to the otherwaters of the deep: bLet your water flow, as I hear the voices of twoof our bfriends,the wine libation and the water libation, which are both poured on the altar. bAs it is stated: “Deep calls to deep at the sound of your channels,all Your waves and Your billows are gone over me” (Psalms 42:8), i.e., the upper waters of the deep call to the lower waters of the deep when they hear the sound of the libations., bRabba said: I have seen thisangel in charge of water, bRidya, in the form of a calf whose lips were parted, standing between the lowerwaters of the bdeep and the upperwaters of the bdeep. To the upperwaters of the bdeep, he said: Distill your waterand let it rain. bTo the lowerwaters of the bdeep, he said: Let your water flowfrom below, bas it is stated: “The flowers appear on the earth;the time of the singing has come, and the voice of the turtledove [ itur /i] is heard in our land” (Song of Songs 2:12). The appearance of flowers in this verse alludes to the libations, as both the blooming of flowers and pouring of these libations are annual events. The time of the singing is referring to the singing of the Festival. Finally, the term iturin Aramaic can also mean an ox; in this context, it is interpreted as a reference to the angel Ridya.,§ The mishna teaches: If bthey were fastingfor rain band rain fell for them before sunrise,they need not complete their fast until the evening. bThe Sages taught:If bthey were fastingfor rain band rain fell for them before sunrise,they need bnot completetheir fast, as the obligation to fast does not come into effect until sunrise. However, if rain fell bafter sunrise, theymust bcompletetheir fast. This is bthe statement of Rabbi Meir. Rabbi Yehuda says:If rain fell bbefore midday,they need bnot completetheir fast; however, if it rains bafter midday, theymust bcompletetheir fast.,Rabbi Yosei says: If rain falls bbefore the ninth hour,three hours into the afternoon, they need bnot completetheir fast; if it rains bafter the ninth hourof the day, they must bcompletetheir fast, bas we found with regard to Ahab, king of Israel, who fasted from the ninth hour and onward,as it bis stated:“And it came to pass, when Ahab heard these words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. And the word of the Lord came to Elijah the Tishbite saying: bDo you see how Ahab humbles himself before Me?”(I Kings 21:27–29). According to tradition, this occurred in the ninth hour., bRabbi Yehuda Nesia decreed a fast, and rain fell for them after sunrise. He thought to completethe fast, but bRabbi Ami said to himthat bwe learned: Before noon and after noon,i.e., the ihalakhais in accordance with the opinion of Rabbi Yehuda. bShmuel HaKatan decreed a fast, and rain fell for them before sunrise. The people thought to say:This bisa sign of bthe praiseworthiness of the community,as we merited rainfall even before we prayed., bHe said to them: I will tell you a parable. To what is this matter comparable? Toa situation where there is ba slave who requests a reward from his master,either food or livelihood, bandthe master bsays tohis ministers: bGive himwhat he asks for band let me not hear his voice,as I would rather not have to listen to him. Here, too, evidently God has no desire to hear our prayers., bAgain,on another occasion, bShmuel HaKatan decreed a fast, and rain fell for them after sunset.Based on his previous response, bthe people thought to say:This bisa sign of bthe praiseworthiness of the community,as God listened to our prayers all day. bShmuelHaKatan bsaid to them: It is nota sign of bthe praiseworthiness of the community. Rather, I will tell you a parable. To what is this matter comparable? Toa situation where there is ba slave who requests a reward from his master, andthe master bsays tohis ministers: bWait until he pines away and suffers, and afterward giveit bto him.Here too, the delay is not to the congregation’s credit.,The Gemara asks: bButif so, baccording tothe opinion of bShmuel HaKatan,what is considered bthe praiseworthiness of the community; what are the circumstancesin which approval is shown from Heaven? The Gemara explains: When the prayer leader brecites: He Who makes the wind blow, and the wind blows;and when bhe recites:And bthe rain fall, and rain falls. /b,The mishna teaches: bAn incidentoccurred in bwhichthe court bdecreed a fast in Lod,and when rain fell they ate and drank, and afterward they recited ihallel /i. The Gemara asks: bAnd let us recite ihallelat the outset,without delay. Why did they first go home and eat? bAbaye and Rava both said: Because one recites ihallel/b


Subjects of this text:

subject book bibliographic info
altar Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 128
blessings Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 128
combat myth Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 64, 65
deep, tehom Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 128
desert Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 128
eliezer Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 128
eschatology Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 65
feuchtwang, d. Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 128
historicization, proleptic' Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 65
moses, death of Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 64
myth Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 128
patai, r. Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 128
rain Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 128
temple Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 128
water libation Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 128
wine Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 128