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Tiresias: The Ancient Mediterranean Religions Source Database



12276
Assyrian, Cta, 5.1.3
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1. Hebrew Bible, Job, 26.12 (9th cent. BCE - 3rd cent. BCE)

26.12. בְּכֹחוֹ רָגַע הַיָּם ובתובנתו [וּבִתְבוּנָתוֹ] מָחַץ רָהַב׃ 26.12. He stirreth up the sea with His power, And by His understanding He smiteth through Rahab."
2. Hebrew Bible, Psalms, 74 (9th cent. BCE - 3rd cent. BCE)

3. Hebrew Bible, Isaiah, 27.1 (8th cent. BCE - 5th cent. BCE)

27.1. כִּי עִיר בְּצוּרָה בָּדָד נָוֶה מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ׃ 27.1. בַּיּוֹם הַהוּא יִפְקֹד יְהוָה בְּחַרְבוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן וְהָרַג אֶת־הַתַּנִּין אֲשֶׁר בַּיָּם׃ 27.1. In that day the LORD with his sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent; and He will slay the dragon that is in the sea."
4. New Testament, Apocalypse, 12.3 (1st cent. CE - 1st cent. CE)

12.3. Another sign was seen in heaven. Behold, a great red dragon, having seven heads and ten horns, and on his heads seven crowns.
5. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)

74b. בר אמוראי לאתויה ורגש ובעי לשמטיה לאטמיה ושדא זיקא דחלא ונחת נפק בת קלא אמר לן מאי אית לכו בהדי קרטליתא דדביתהו דר"ח בן דוסא דעתידה דשדיא תכלתא בה לצדיקי לעלמא דאתי,רב יהודה הינדוא משתעי זימנא חדא הוה אזלינן בספינתא וחזינן ההוא אבן טבא דהוה הדיר לה תנינא נחית בר אמוראי לאתויה אתא תנינא קא בעי למבלע לה לספינתא אתא פישקנצא פסקיה לרישיה אתהפיכו מיא והוו דמא אתא תנינא חבריה שקליה ותליה ליה וחיה הדר אתא קא בעי בלעא לספינתא הדר אתא ציפרא פסקיה לרישיה שקלוה לההיא אבן טבא שדיוה לספינתא הוה הני ציפרי מליחי בהדן אותבינהו עלייהו שקלוה ופרחו להו בהדה,תנו רבנן מעשה ברבי אליעזר ורבי יהושע שהיו באין בספינה והיה ר"א ישן ור' יהושע נעור נזדעזע ר' יהושע וננער ר"א אמר לו מה זה יהושע מפני מה נזדעזעת אמר לו מאור גדול ראיתי בים אמר לו שמא עיניו של לויתן ראית דכתיב (איוב מא, י) עיניו כעפעפי שחר,אמר רב אשי אמר לי הונא בר נתן זימנא חדא הוה קא אזלינן במדברא והואי אטמא דבשרא בהדן פתחנא ונקרינא ואנחנא אעשבי אדמייתינן ציבי חלם אטמא וטוינן כי הדרן לבתר תריסר ירחי שתא חזינהו להנהו גומרי דהוו קא מלחשי כי אתאי לקמיה דאמימר אמר לי ההוא עישבא סמתרי הוה הנהו גומרי דריתמא הוו,(בראשית א, כא) ויברא אלהים את התנינים הגדולים הכא תרגימו ארזילי דימא ר' יוחנן אמר זה לויתן נחש בריח ולויתן נחש עקלתון שנאמר (ישעיהו כז, א) ביום ההוא יפקוד ה' בחרבו הקשה וגו':,(סימן כל שעה ירדן): אמר רב יהודה אמר רב כל מה שברא הקב"ה בעולמו זכר ונקבה בראם אף לויתן נחש בריח ולויתן נחש עקלתון זכר ונקבה בראם ואלמלי נזקקין זה לזה מחריבין כל העולם כולו מה עשה הקב"ה סירס את הזכר והרג הנקבה ומלחה לצדיקים לעתיד לבא שנאמר (ישעיהו כז, א) והרג את התנין אשר בים,ואף בהמות בהררי אלף זכר ונקבה בראם ואלמלי נזקקין זה לזה מחריבין כל העולם כולו מה עשה הקב"ה סירס הזכר וצינן הנקבה ושמרה לצדיקים לעתיד לבא שנאמר (איוב מ, טז) הנה נא כחו במתניו זה זכר ואונו בשרירי בטנו זו נקבה,התם נמי ליסרסיה לזכר וליצננה לנקבה דגים פריצי וליעביד איפכא איבעית אימא נקבה מליחא מעלי איבעית אימא כיון דכתיב (תהלים קד, כו) לויתן זה יצרת לשחק בו בהדי נקבה לאו אורח ארעא הכא נמי לימלחה לנקבה כוורא מליחא מעלי בשרא מליחא לא מעלי,ואמר רב יהודה אמר רב בשעה שביקש הקב"ה לבראות את העולם אמר לו לשר של ים פתח פיך ובלע כל מימות שבעולם אמר לפניו רבש"ע די שאעמוד בשלי מיד בעט בו והרגו שנאמר (איוב כו, יב) בכחו רגע הים ובתבונתו מחץ רהב,אמר ר' יצחק ש"מ שרו של ים רהב שמו ואלמלא מים מכסין אותו אין כל בריה יכולה לעמוד בריחו שנאמר (ישעיהו יא, ט) לא ירעו ולא ישחיתו בכל הר קדשי וגו' כמים לים מכסים אל תקרי לים מכסים אלא לשרה של ים מכסים,ואמר רב יהודה אמר רב ירדן יוצא ממערת פמייס תניא נמי הכי ירדן יוצא ממערת פמייס ומהלך בימה של סיבכי ובימה של טבריא ומתגלגל ויורד לים הגדול ומתגלגל ויורד עד שמגיע לפיו של לויתן שנאמר (איוב מ, כג) יבטח כי יגיח ירדן אל פיהו מתקיף לה רבא בר עולא האי בבהמות בהררי אלף כתיב אלא אמר רבא בר עולא אימתי בהמות בהררי אלף בטוחות בזמן שמגיח ירדן בפיו של לויתן,(סימן ימים גבריאל רעב) כי אתא רב דימי א"ר יוחנן מאי דכתיב (תהלים כד, ב) כי הוא על ימים יסדה ועל נהרות יכוננה אלו שבעה ימים וארבעה נהרות שמקיפין את ארץ ישראל ואלו הן שבעה ימים ימה של טבריא וימה של סדום וימה של חילת וימה של חילתא וימה של סיבכי וים אספמיא וים הגדול ואלו הן ארבעה נהרות ירדן וירמוך וקירומיון ופיגה,כי אתא רב דימי א"ר יונתן עתיד גבריאל לעשות 74b. i.e., ba diver [ ibar amoraei /i]went into the water bto bringup this chest, bandthe fish bbecame angry and sought to sever his thigh, butthe diver bthrewupon it ba flask of vinegar and they descendedand swam away. bA Divine Voice emergedand bsaid to us: Whatright bdo you have totouch bthe crate of the wife of Rabbi Ḥanina ben Dosa, as she is destined to insert sky-bluewool bin it tobe used in the ritual fringes of bthe righteous in the World-to-Come? /b, bRav Yehuda from India relates: Once we were traveling in a ship and we saw a certain precious stone that was encircled by a snake. A diver descended to bring itup, and the bsnake came and sought to swallow the ship. A raven cameand bcut off its head,and bthe water turned into blooddue to the enormousness of the snake. bAnother snake came, tookthe precious stone, band hung iton the dead snake, band it recovered. It returnedand again bsought to swallow the ship,and yet again ba bird came and cut off its head, took that precious stone,and bthrew it onto the ship. We had with us these salted birds; we placedthe stone bon them,and bthey tookthe stone band flew away with it. /b,§ Apropos the stories of large sea creatures, the Gemara discusses the large sea creatures mentioned in the Bible. bThe Sages taught:There was ban incident involving Rabbi Eliezer and Rabbi Yehoshua, who were traveling on a ship, and Rabbi Eliezer was sleeping and Rabbi Yehoshua was awake. Rabbi Yehoshua trembled, and Rabbi Eliezer awoke.Rabbi Eliezer bsaid to him: What is this, Yehoshua; for whatreason bdid you tremble?Rabbi Yehoshua bsaid to him: I saw a great light in the sea.Rabbi Eliezer bsaid to him: Perhaps you saw the eyes of the leviathan, as it is written: “And his eyes are like the eyelids of the morning”(Job 41:10)., bRav Ashi said: Huna bar Natan said to me: Once we were traveling in the desert, and we had a thigh of meat with us. We cut openthe thigh band toreoff the sciatic nerve and the forbidden fat band put it on the grass. Bythe time bthat we brought wood, the thigh had repaireditself, band we roasted it. When we returnedto that place bafter twelve monthsof bthe yearhad passed, bwe saw that those coals were still glowing. When I came before Ameimar, he said to me: That grass was a drug of life [ isamterei /i],while bthose coals were of broom. /b,The verse states: b“And God created the great sea monsters”(Genesis 1:21). bHere,in Babylonia, bthey interpretedthis as a reference to the bsea oryx. Rabbi Yoḥa says: This is leviathan the slant serpent, and leviathan the tortuous serpent, as it is stated: “In that day the Lord with His soreand great and strong bswordwill punish leviathan the slant serpent, and leviathan the tortuous serpent” (Isaiah 27:1).,§ The Gemara provides ba mnemonicfor the following statements of Rav Yehuda citing Rav: bEverything; time; Jordan. Rav Yehuda saysthat bRav says: Everything that the Holy One, Blessed be He, created in His world, He created male and female. Even leviathan the slant serpent and leviathan the tortuous serpent He created male and female. And if they would have coupledand produced offspring, they would have bdestroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and killed the female, and saltedthe female to preserve it for the banquet bfor the righteous in the future. As it is stated: “And He will slay the serpent that is in the sea”(Isaiah 27:1)., bAnd He created even the beasts on the thousand hills(see Psalms 50:10) bmale and female. Andthey were so enormous that bif they would have coupledand produced offspring, bthey would have destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and cooledthe sexual desire of bthe female and preserved it for the righteous in the future. As it is statedabout the beasts: b“Lo now, his strength is in his loins”(Job 40:16); bthisis referring to the bmale.The continuation of the verse: b“And his force is in the stays of his body”; thisis the bfemale,alluding to the idea that they did not use their genitals for the purpose of procreation.,The Gemara asks: bThere too,with regard to the leviathan, blet Him castrate the male and cool the female;why was it necessary to kill the female? The Gemara answers: bFish are unrestrained,and therefore even if the female was cooled, the female would still procreate. The Gemara suggests: bAnd let Him do the opposite,and kill and preserve the male leviathan. The Gemara responds: bIf you wish, saythat the bsalted female is better; if you wish, sayinstead bthatsince bit is written: “There is leviathan, whom You have formed to sport with”(Psalms 104:26), the male must be left alive for sport, because it is bnot proper conductto sport bwith a female.The Gemara asks: bHere too,with regard to the beasts, blet Himpreserve the bfemale in salt,instead of cooling it. The Gemara answers: bSalted fish is good,but bsalted meat is not good. /b, bAnd Rav Yehuda saysthat bRav says: At the time when the Holy One, Blessed be He, sought to create the world, He said to the minister of the sea: Open your mouth and swallow all the waters of the world,so that there will be room for land. The minister of the sea bsaid before Him: Master of the Universe,it is benough that I will stay within my ownwaters. God bimmediately struck him and killed him; as it is stated: “He stirs up the sea with His power, and by His understanding He smites through Rahab”(Job 26:12)., bRabbi Yitzḥak said: Conclude from herethat bthe name of the minister of the sea is Rahab, and were it not for watersof the sea that bcover him, no creature could withstand his smell,as his corpse emits a terrible stench. bAs it is stated: “They shall not hurt nor destroy in all My holy mountain;for the earth shall be full of the knowledge of the Lord, bas the waters cover the sea”(Isaiah 11:9). bDo not readthis phrase as b“cover the sea”; ratherread it as: bCover the minister of the sea,i.e., the term sea is referring to the minister of the sea, not to the sea itself., bAnd Rav Yehuda saysthat bRav says: The Jordan issues forth from the cave of Pamyas. That is also taughtin a ibaraita /i: bThe Jordan issues forth from the cave of Pamyas, and travels in the Sea of Sivkhi,i.e., the Hula Lake, band in the Sea of Tiberias,the Sea of Galilee, band rolls down to the Great Sea, and rolls down until it reaches the mouth of the leviathan. As it is stated: “He is confident, though the Jordan rush forth to his mouth”(Job 40:23). bRava bar Ulla strongly objects to thisexplanation of the verse, stating: But bthisverse bis written about the beasts on the thousand hills. Rather, Rava bar Ulla saidthat this is the meaning of the verse: bWhen are the beasts on the thousand hills confident? When the Jordan rushes forth into the mouth of the leviathan. /b,§ The Gemara provides ba mnemonicfor the upcoming statements of Rav Dimi: bSeas; Gabriel; hungry. When Rav Dimi camefrom Eretz Yisrael to Babylonia, he said that bRabbi Yoḥa said: Whatis the meaning of that bwhich is written: “For He has founded it upon the seas, and established it upon the floods”(Psalms 24:2)? bThese arethe bseven seas and four rivers that surround Eretz Yisrael. And these arethe bseven seas: The Sea of Tiberias, the Sea of Sodom,i.e., the Dead Sea, bthe Sea of Ḥeilat, the Sea of Ḥeilata, the Sea of Sivkhi, the Sea of Aspamya, and the Great Sea,i.e., the Mediterranean. bAnd these are the four rivers: The Jordan, the Jarmuth, and the Keiromyon, and the Piga,which are the rivers of Damascus., bWhen Rav Dimi camefrom Eretz Yisrael to Babylonia he said that bRabbi Yonatan says: In the future, Gabriel will perform /b
6. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)

29b. כל היכא דליכא אלא חמש סלעים הוא קודם לבנו מאי טעמא מצוה דגופיה עדיפא כי פליגי היכא דאיכא חמש משועבדים וחמש בני חורין,ר' יהודה סבר מלוה דכתיב בתורה ככתובה בשטר דמיא בהני חמש פריק לבריה ואזיל כהן וטריף ליה לחמש משועבדים לדידיה,ורבנן סברי מלוה דכתיב באורייתא לאו ככתובה בשטר דמיא והילכך מצוה דגופיה עדיף,ת"ר לפדות את בנו ולעלות לרגל פודה את בנו ואחר כך עולה לרגל ר' יהודה אומר עולה לרגל ואח"כ פודה את בנו שזו מצוה עוברת וזו מצוה שאינה עוברת,בשלמא לר' יהודה כדקאמר טעמא אלא רבנן מאי טעמייהו דאמר קרא (שמות לד, כ) כל בכור בניך תפדה והדר לא יראו פני ריקם,ת"ר מנין שאם היו לו חמשה בנים מחמש נשים שחייב לפדות כולן ת"ל כל בכור בניך תפדה פשיטא בפטר רחם תלא רחמנא,מהו דתימא נילף בכור בכור מנחלה מה להלן ראשית אונו אף כאן ראשית אונו קמ"ל:,ללמדו תורה: מנלן דכתיב (דברים יא, יט) ולמדתם אותם את בניכם והיכא דלא אגמריה אבוה מיחייב איהו למיגמר נפשיה דכתיב ולמדתם,איהי מנלן דלא מיחייבא דכתיב ולימדתם ולמדתם כל שמצווה ללמוד מצווה ללמד וכל שאינו מצווה ללמוד אינו מצווה ללמד,ואיהי מנלן דלא מיחייבה למילף נפשה דכתיב ולימדתם ולמדתם כל שאחרים מצווין ללמדו מצווה ללמד את עצמו וכל שאין אחרים מצווין ללמדו אין מצווה ללמד את עצמו ומנין שאין אחרים מצווין ללמדה דאמר קרא ולמדתם אותם את בניכם ולא בנותיכם,ת"ר הוא ללמוד ובנו ללמוד הוא קודם לבנו ר' יהודה אומר אם בנו זריז וממולח ותלמודו מתקיים בידו בנו קודמו כי הא דרב יעקב בריה דרב אחא בר יעקב שדריה אבוה לקמיה דאביי כי אתא חזייה דלא הוה מיחדדין שמעתיה א"ל אנא עדיפא מינך תוב את דאיזיל אנא,שמע אביי דקא הוה אתי הוה ההוא מזיק בי רבנן דאביי דכי הוו עיילי בתרין אפי' ביממא הוו מיתזקי אמר להו לא ליתיב ליה אינש אושפיזא אפשר דמתרחיש ניסא,על בת בההוא בי רבנן אידמי ליה כתנינא דשבעה רישוותיה כל כריעה דכרע נתר חד רישיה אמר להו למחר אי לא איתרחיש ניסא סכינתין,ת"ר ללמוד תורה ולישא אשה ילמוד תורה ואח"כ ישא אשה ואם א"א לו בלא אשה ישא אשה ואח"כ ילמוד תורה אמר רב יהודה אמר שמואל הלכה נושא אשה ואח"כ ילמוד תורה,ר' יוחנן אמר ריחיים בצוארו ויעסוק בתורה ולא פליגי הא לן והא להו:,משתבח ליה רב חסדא לרב הונא בדרב המנונא דאדם גדול הוא א"ל כשיבא לידך הביאהו לידי כי אתא חזייה דלא פריס סודרא א"ל מאי טעמא לא פריסת סודרא א"ל דלא נסיבנא אהדרינהו לאפיה מיניה א"ל חזי דלא חזית להו לאפי עד דנסבת,רב הונא לטעמיה דאמר בן עשרים שנה ולא נשא אשה כל ימיו בעבירה בעבירה סלקא דעתך אלא אימא כל ימיו בהרהור עבירה,אמר רבא וכן תנא דבי ר' ישמעאל עד כ' שנה יושב הקב"ה ומצפה לאדם מתי ישא אשה כיון שהגיע כ' ולא נשא אומר תיפח עצמותיו,אמר רב חסדא האי דעדיפנא מחבראי דנסיבנא בשיתסר ואי הוה נסיבנא בארביסר 29b. that banywhere that there are only five isela /iavailable, i.e., enough to redeem only one man, and one is obligated to redeem both himself and his son, bhe,the father, btakes precedence over his son. What is the reason?It is that bhis own mitzva is preferableto one that he performs on behalf of others. bWhen they disagreeis in a case bwhere there island worth bfive iselathat is blienedproperty that has been sold, i.e., he sold this land to other people but it can be reclaimed by his prior creditor, band five iselawhich is entirely bunsoldproperty.,And the reasoning behind the dispute is as follows: bRabbi Yehuda maintainsthat ba loan that is written in the Torah,i.e., any ficial obligation that applies by Torah law, is bconsidered as though it is written in a document,and therefore it can be collected from liened property, like any loan recorded in a document. This means that the liened property worth five iselais available for one’s own redemption, but not for that of his son, as the sale of the property occurred before the birth of his firstborn. Consequently, bwith these five iselaupon which there is no lien bhe redeems his son, andthe bpriest goes and repossessesthe land worth bfive iselathat is blienedproperty bfor hisown redemption. In this manner one can fulfill both mitzvot., bAnd the Rabbis maintain: A loan that is written in the Torah is not considered as though it is written in a document,since buyers will not be aware of this obligation, so that they should be aware that the land may be repossessed. bAnd thereforethere is no advantage for this man to redeem his son with the five iselaupon which there is no lien, and bhis own mitzva is preferable,which means he redeems himself with the free land. With the liened property that is left he cannot redeem his son, as the land was sold before the birth of his firstborn., bThe Sages taught:If one has money bto redeem his son and to ascend toJerusalem on bthe pilgrimage Festival, he redeems his son and then ascendsto Jerusalem bon the pilgrimage Festival. Rabbi Yehuda says: He ascendsto Jerusalem bon the pilgrimage Festival and then redeems his son.His reasoning is bthat thistrip to Jerusalem for the pilgrimage Festival is ba mitzvawhose time soon bpasses, and this,the redemption of the firstborn son, is ba mitzvawhose time does bnotsoon bpass,as it can be fulfilled later.,The Gemara asks: bGranted, according tothe opinion of bRabbi Yehuda,it is bas he statedin bhis reasoning,i.e., Rabbi Yehuda provided the rationale for his opinion. bBut what is the reasoning of the Rabbis,who say that he should first redeem his son? The Gemara answers that the reason is bthat the verse states: “All the firstborn of your sons you shall redeem”(Exodus 34:20), bandit bthenstates, in the same verse: b“And none shall appear before me empty,”referring to the pilgrimage Festival in Jerusalem. The order of the verse indicates that one should redeem his firstborn son before traveling to Jerusalem on the pilgrimage Festival., bThe Sages taught: From whereis it derived bthat if one had fivefirstborn bsons, from fivedifferent bwomen, he is obligated to redeem them all? The verse states: “All the firstborn of your sons you shall redeem”(Exodus 34:20), and the emphasis of “all” includes any of one’s firstborn sons. The Gemara asks: bIsn’tit bobviousthis is the case? After all, bthe Merciful One madethis mitzva bdependent upon the opening of the womb,as it states: “Sanctify to Me all the firstborn, whoever opens the womb” (Exodus 13:2). Since each of these sons is the firstborn of his mother, it is clear that the father is required to redeem each of them.,The Gemara answers that this ruling is necessary blest you saythat bwe should derivea verbal analogy between b“firstborn”stated here and b“firstborn” fromthe verses dealing with binheritance: Just as there,the verse describes a firstborn who receives a double portion of the inheritance as: b“The first fruit of his strength”(Deuteronomy 21:17), i.e., he is the firstborn son to his father, and not the first child born to his mother; bso too here,with regard to the redemption of the firstborn son, it is referring to the bfirst fruit of his strength,which would mean that the father need redeem only his oldest child. Therefore, this ibaraita bteaches usthat this is not the case. Rather, every firstborn son to his mother must be redeemed.,§ The ibaraitateaches that a father is obligated bto teachhis son bTorah.The Gemara asks: bFrom where do wederive this requirement? bAs it is written: “And you shall teach them [ ivelimadtem /i] to your sons”(Deuteronomy 11:19). bAndin a case bwhere his father did not teach him he is obligated to teach himself, as it is written,i.e., the verse can be read with a different vocalization: bAnd you shall study [ iulmadtem /i]. /b, bFrom where do wederive bthata woman bis not obligatedto teach her son Torah? bAs it is written: “And you shall teach [ ivelimadtem /i],”which can be read as: bAnd you shall study [ iulmadtem /i].This indicates that bwhoever is commanded to studyTorah bis commanded to teach, and whoever is not commanded to study is not commanded to teach.Since a woman is not obligated to learn Torah, she is likewise not obligated to teach it.,The Gemara asks: bAnd from where do wederive bthat she is not obligated to teach herself?The Gemara answers: bAs it is written: “And you shall teach [ ivelimadtem /i],”which can be read as: bAnd you shall study [ iulmadtem /i],which indicates that bwhoever others are commanded to teach is commanded to teach himself, and whoever others are not commanded to teach is not commanded to teach himself. And from whereis it derived bthat others are not commanded to teacha woman? bAs the verse states: “And you shall teach them to your sons”(Deuteronomy 11:19), which emphasizes: bYour sons and not your daughters. /b, bThe Sages taught:If bonewishes bto studyTorah himself band his sonalso wants bto study, he takes precedence over his son. Rabbi Yehuda says: If his son is diligent and sharp, and his study will endure, his son takes precedence over him.This is blike thatanecdote bwhichis told about bRav Ya’akov, son of Rav Aḥa bar Ya’akov, whose father sent him to Abayeto study Torah. bWhenthe son bcamehome, his father bsaw that his studies were not sharp,as he was insufficiently bright. Rav Aḥa bar Ya’akov bsaid tohis son: bI am preferable to you,and it is better that I go and study. Therefore, byou sitand handle the affairs of the house bso that I can goand study., bAbaye heardthat Rav Aḥa bar Ya’akov bwas coming. There was a certain demon in the study hall of Abaye,which was so powerful bthat when twopeople would benter they would be harmed, even during the day.Abaye bsaid tothe people of the town: bDo not giveRav Aḥa bar Ya’akov blodging [ iushpiza /i]so that he will be forced to spend the night in the study hall. Since Rav Aḥa bar Ya’akov is a righteous man, bperhaps a miracle will occuron his behalf and he will kill the demon.,Rav Aḥa found no place to spend the night, and bhe entered and spent the night in that study hallof bthe Sages.The demon bappeared to him like a serpentwith bseven heads.Rav Aḥa bar Ya’akov began to pray, and with bevery bowthat bhe bowed oneof the demon’s bheads fell off,until it eventually died. The bnext dayRav Aḥa bsaid tothe townspeople: bIf a miracle had not occurred, you would have placed me in danger. /b, bThe Sages taught:If one has to decide whether bto study Torah or to marry a woman,which should he do first? bHe should study Torah and afterward marry a woman. And if it is impossible for himto be bwithout a wife, he should marry a woman and then study Torah. Rav Yehuda saysthat bShmuel says:The ihalakha /iis that one should bmarry a woman and afterward study Torah. /b, bRabbi Yoḥa says:How can one do this? With ba millstonehanging bfrom his neck,i.e., with the responsibility of providing for his family weighing upon him, can bhe engage in Torahstudy? The Gemara comments: bAndthe iamora’im bdo not disagree; this is for us and that is for them.In other words, one statement applies to the residents of Babylonia, whereas the other is referring to those living in Eretz Yisrael.,§ With regard to marriage, the Gemara relates: bRav Ḥisda would praise Rav Hamnuna to Rav Hunaby saying bthat he is a great man.Rav Huna bsaid to him: When he comes to you, send him to me. WhenRav Hamnuna bcamebefore him, Rav Huna bsaw that he did not coverhis head with ba cloth,as Torah scholars did. Rav Huna bsaid to him: What is the reasonthat byou do not coveryour head bwith a cloth?Rav Hamnuna bsaid to him:The reason is bthat I am not married,and it was not customary for unmarried men to cover their heads with a cloth. Rav Huna bturned his face away from himin rebuke, and bhe said to him: Seeto it bthat you do not see my face until you marry. /b,The Gemara notes: bRav Hunaconforms bto hisstandard line of breasoning, as he says:If one is btwenty years old and has notyet bmarried a woman, all of his dayswill be bina state of bsinconcerning sexual matters. The Gemara asks: Can it benter your mindthat he will be bina state of bsinall of his days? bRather, saythat this means the following: bAll of his dayswill be bina state of bthoughts of sin,i.e., sexual thoughts. One who does not marry in his youth will become accustomed to thoughts of sexual matters, and the habit will remain with him the rest of his life., bRava said, and similarly, the school of Rabbi Yishmael taught: Untilone reaches the age of btwenty years the Holy One, Blessed be He, sits and waits for a man,saying: bWhen will he marry a woman? Once he reachesthe age of btwenty and has not married, He says: Let his bones swell,i.e., he is cursed and God is no longer concerned about him., bRav Ḥisda said:The fact bthat I am superior to my colleaguesis bbecause I marriedat the age of bsixteen, and if I would have married atthe age of bfourteen, /b
7. Anon., 4 Ezra, 7.1-7.10

7.1. When I had finished speaking these words, the angel who had been sent to me on the former nights was sent to me again 7.2. and he said to me, "Rise, Ezra, and listen to the words that I have come to speak to you. 7.3. I said, "Speak, my lord." And he said to me, "There is a sea set in a wide expanse so that it is broad and vast 7.4. but it has an entrance set in a narrow place, so that it is like a river. 7.5. If any one, then, wishes to reach the sea, to look at it or to navigate it, how can he come to the broad part unless he passes through the narrow part? 7.6. Another example: There is a city built and set on a plain, and it is full of all good things; 7.7. but the entrance to it is narrow and set in a precipitous place, so that there is fire on the right hand and deep water on the left; 7.8. and there is only one path lying between them, that is, between the fire and the water, so that only one man can walk upon that path. 7.9. If now that city is given to a man for an inheritance, how will the heir receive his inheritance unless he passes through the danger set before him? 7.10. I said, "He cannot, lord." And he said to me, "So also is Israel's portion.
8. Assyrian, Cta, 5.1.1-5.1.2, 5.1.4-5.1.5



Subjects of this text:

subject book bibliographic info
anat, versus yamm Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 46
apocalyptic narratives Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 170
azriel (r.), ba͑al Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 39
baal, versus yamm Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 46
baal cycle, as backstory Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 46
babylon Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 170
behemoth Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 170
beth-el, imagery in Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 85
beth-el, mythmaking within Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 85
bible Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 170
body Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 170
chaos Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 170
creation Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 170
divine/god, assembly Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 85
divine/god, cloud Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 85
divine/god, retinue Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 85
divine/god, throne Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 85
dragon, as slain Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 46
dragon, versus yhwh Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 46
el Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 85
endzeit Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 170
enoch Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 170
enuma elish Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 46
esra Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 170
feast of the righteous Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 170
fire Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 85
jerusalem Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 170
jewish discourse Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 170
judgment, hades, last judgment, end of time Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 170
king, personification Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 39
leviathan, versus yhwh Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 46
leviathan Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 39; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 170
lotan Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 39; Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 46
marduk Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 39
monsters Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 170
mot Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 46
multiplicity and multiformity within, ancient near east Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 39
natural and meteorological phenomena, cloud Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 85
near eastern parallels, canaanite Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 39, 85
near eastern parallels, mesopotamian Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 39
oriental ideas Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 170
persia Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 170
rabbinic literature Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 170
rahab Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 39
righteous dead Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 170
sea Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 85
swallowing, divine strife with Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 39, 85
tanninim, versus yhwh Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 46
tanninim Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 39
thematic continuity Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 85
thematic innovation Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 85
theomachy Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 39
ti͗amat Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 39
tunnanu Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 46
ugarit Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 170
urzeit Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 170
visions Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 170
world, stabilization Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 39
yam, versus yhwh Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 46
yamm, versus baal Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 46
ḥelbo (r.), hero' Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 85