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Tiresias: The Ancient Mediterranean Religions Source Database



2784
Dead Sea Scrolls, Damascus Covenant, 5.6
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Intertexts (texts cited often on the same page as the searched text):

31 results
1. Hebrew Bible, Deuteronomy, 4.29-4.30, 6.5, 10.12, 13.4, 17.17, 26.16, 30.1-30.3, 30.10 (9th cent. BCE - 3rd cent. BCE)

4.29. וּבִקַּשְׁתֶּם מִשָּׁם אֶת־יְהוָה אֱלֹהֶיךָ וּמָצָאתָ כִּי תִדְרְשֶׁנּוּ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 10.12. וְעַתָּה יִשְׂרָאֵל מָה יְהוָה אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם־לְיִרְאָה אֶת־יְהוָה אֱלֹהֶיךָ לָלֶכֶת בְּכָל־דְּרָכָיו וּלְאַהֲבָה אֹתוֹ וְלַעֲבֹד אֶת־יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 13.4. לֹא תִשְׁמַע אֶל־דִּבְרֵי הַנָּבִיא הַהוּא אוֹ אֶל־חוֹלֵם הַחֲלוֹם הַהוּא כִּי מְנַסֶּה יְהוָה אֱלֹהֵיכֶם אֶתְכֶם לָדַעַת הֲיִשְׁכֶם אֹהֲבִים אֶת־יְהוָה אֱלֹהֵיכֶם בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃ 17.17. וְלֹא יַרְבֶּה־לּוֹ נָשִׁים וְלֹא יָסוּר לְבָבוֹ וְכֶסֶף וְזָהָב לֹא יַרְבֶּה־לּוֹ מְאֹד׃ 26.16. הַיּוֹם הַזֶּה יְהוָה אֱלֹהֶיךָ מְצַוְּךָ לַעֲשׂוֹת אֶת־הַחֻקִּים הָאֵלֶּה וְאֶת־הַמִּשְׁפָּטִים וְשָׁמַרְתָּ וְעָשִׂיתָ אוֹתָם בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 30.1. וְהָיָה כִי־יָבֹאוּ עָלֶיךָ כָּל־הַדְּבָרִים הָאֵלֶּה הַבְּרָכָה וְהַקְּלָלָה אֲשֶׁר נָתַתִּי לְפָנֶיךָ וַהֲשֵׁבֹתָ אֶל־לְבָבֶךָ בְּכָל־הַגּוֹיִם אֲשֶׁר הִדִּיחֲךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃ 30.1. כִּי תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו הַכְּתוּבָה בְּסֵפֶר הַתּוֹרָה הַזֶּה כִּי תָשׁוּב אֶל־יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 30.2. לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ לִשְׁמֹעַ בְּקֹלוֹ וּלְדָבְקָה־בוֹ כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ לָשֶׁבֶת עַל־הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לָתֵת לָהֶם׃ 30.2. וְשַׁבְתָּ עַד־יְהוָה אֱלֹהֶיךָ וְשָׁמַעְתָּ בְקֹלוֹ כְּכֹל אֲשֶׁר־אָנֹכִי מְצַוְּךָ הַיּוֹם אַתָּה וּבָנֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 30.3. וְשָׁב יְהוָה אֱלֹהֶיךָ אֶת־שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב וְקִבֶּצְךָ מִכָּל־הָעַמִּים אֲשֶׁר הֱפִיצְךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃ 4.29. But from thence ye will seek the LORD thy God; and thou shalt find Him, if thou search after Him with all thy heart and with all thy soul." 4.30. In thy distress, when all these things are come upon thee, in the end of days, thou wilt return to the LORD thy God, and hearken unto His voice;" 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might." 10.12. And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all His ways, and to love Him, and to serve the LORD thy God with all thy heart and with all thy soul;" 13.4. thou shalt not hearken unto the words of that prophet, or unto that dreamer of dreams; for the LORD your God putteth you to proof, to know whether ye do love the LORD your God with all your heart and with all your soul." 17.17. Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold." 26.16. This day the LORD thy God commandeth thee to do these statutes and ordices; thou shalt therefore observe and do them with all thy heart, and with all thy soul." 30.1. And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt bethink thyself among all the nations, whither the LORD thy God hath driven thee," 30.2. and shalt return unto the LORD thy God, and hearken to His voice according to all that I command thee this day, thou and thy children, with all thy heart, and with all thy soul;" 30.3. that then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the LORD thy God hath scattered thee." 30.10. if thou shalt hearken to the voice of the LORD thy God, to keep His commandments and His statutes which are written in this book of the law; if thou turn unto the LORD thy God with all thy heart, and with all thy soul."
2. Hebrew Bible, Exodus, 15 (9th cent. BCE - 3rd cent. BCE)

3. Hebrew Bible, Hosea, 2.12-2.16 (9th cent. BCE - 3rd cent. BCE)

2.12. וְעַתָּה אֲגַלֶּה אֶת־נַבְלֻתָהּ לְעֵינֵי מְאַהֲבֶיהָ וְאִישׁ לֹא־יַצִּילֶנָּה מִיָּדִי׃ 2.13. וְהִשְׁבַּתִּי כָּל־מְשׂוֹשָׂהּ חַגָּהּ חָדְשָׁהּ וְשַׁבַּתָּהּ וְכֹל מוֹעֲדָהּ׃ 2.14. וַהֲשִׁמֹּתִי גַּפְנָהּ וּתְאֵנָתָהּ אֲשֶׁר אָמְרָה אֶתְנָה הֵמָּה לִי אֲשֶׁר נָתְנוּ־לִי מְאַהֲבָי וְשַׂמְתִּים לְיַעַר וַאֲכָלָתַם חַיַּת הַשָּׂדֶה׃ 2.15. וּפָקַדְתִּי עָלֶיהָ אֶת־יְמֵי הַבְּעָלִים אֲשֶׁר תַּקְטִיר לָהֶם וַתַּעַד נִזְמָהּ וְחֶלְיָתָהּ וַתֵּלֶךְ אַחֲרֵי מְאַהֲבֶיהָ וְאֹתִי שָׁכְחָה נְאֻם־יְהוָה׃ 2.16. לָכֵן הִנֵּה אָנֹכִי מְפַתֶּיהָ וְהֹלַכְתִּיהָ הַמִּדְבָּר וְדִבַּרְתִּי עַל לִבָּהּ׃ 2.12. And now will I uncover her shame in the sight of her lovers, And none shall deliver her out of My hand." 2.13. I will also cause all her mirth to cease, Her feasts, her new moons, and her sabbaths, And all her appointed seasons." 2.14. And I will lay waste her vines and her fig-trees, Whereof she hath said: ‘These are my hire That my lovers have given me’; And I will make them a forest, And the beasts of the field shall eat them." 2.15. And I will visit upon her the days of the Baalim, Wherein she offered unto them, And decked herself with her ear-rings and her jewels, And went after her lovers, And forgot Me, saith the LORD." 2.16. Therefore, behold, I will allure her, And bring her into the wilderness, And speak tenderly unto her."
4. Hebrew Bible, Leviticus, 15.24, 18.19 (9th cent. BCE - 3rd cent. BCE)

15.24. וְאִם שָׁכֹב יִשְׁכַּב אִישׁ אֹתָהּ וּתְהִי נִדָּתָהּ עָלָיו וְטָמֵא שִׁבְעַת יָמִים וְכָל־הַמִּשְׁכָּב אֲשֶׁר־יִשְׁכַּב עָלָיו יִטְמָא׃ 18.19. וְאֶל־אִשָּׁה בְּנִדַּת טֻמְאָתָהּ לֹא תִקְרַב לְגַלּוֹת עֶרְוָתָהּ׃ 15.24. And if any man lie with her, and her impurity be upon him, he shall be unclean seven days; and every bed whereon he lieth shall be unclean. ." 18.19. And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness."
5. Hebrew Bible, Proverbs, 15.8 (9th cent. BCE - 3rd cent. BCE)

15.8. זֶבַח רְשָׁעִים תּוֹעֲבַת יְהוָה וּתְפִלַּת יְשָׁרִים רְצוֹנוֹ׃ 15.8. The sacrifice of the wicked is an abomination to the LORD; But the prayer of the upright is His delight."
6. Hebrew Bible, Psalms, 89, 2 (9th cent. BCE - 3rd cent. BCE)

7. Hebrew Bible, 2 Samuel, 12.13 (8th cent. BCE - 5th cent. BCE)

12.13. וַיֹּאמֶר דָּוִד אֶל־נָתָן חָטָאתִי לַיהוָה וַיֹּאמֶר נָתָן אֶל־דָּוִד גַּם־יְהוָה הֶעֱבִיר חַטָּאתְךָ לֹא תָמוּת׃ 12.13. And David said to Natan, I have sinned against the Lord. And Natan said to David, The Lord also has commuted thy sin; thou shalt not die."
8. Hebrew Bible, Amos, 2.6 (8th cent. BCE - 6th cent. BCE)

2.6. כֹּה אָמַר יְהוָה עַל־שְׁלֹשָׁה פִּשְׁעֵי יִשְׂרָאֵל וְעַל־אַרְבָּעָה לֹא אֲשִׁיבֶנּוּ עַל־מִכְרָם בַּכֶּסֶף צַדִּיק וְאֶבְיוֹן בַּעֲבוּר נַעֲלָיִם׃ 2.6. Thus saith the LORD: For three transgressions of Israel, Yea, for four, I will not reverse it: Because they sell the righteous for silver, And the needy for a pair of shoes;"
9. Hebrew Bible, Isaiah, 24.17 (8th cent. BCE - 5th cent. BCE)

24.17. פַּחַד וָפַחַת וָפָח עָלֶיךָ יוֹשֵׁב הָאָרֶץ׃ 24.17. Terror, and the pit, and the trap, are upon thee, O inhabitant of the earth."
10. Hebrew Bible, Jeremiah, 2.2 (8th cent. BCE - 5th cent. BCE)

2.2. הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלִַם לֵאמֹר כֹּה אָמַר יְהוָה זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה׃ 2.2. כִּי מֵעוֹלָם שָׁבַרְתִּי עֻלֵּךְ נִתַּקְתִּי מוֹסְרֹתַיִךְ וַתֹּאמְרִי לֹא אעבד [אֶעֱבוֹר] כִּי עַל־כָּל־גִּבְעָה גְּבֹהָה וְתַחַת כָּל־עֵץ רַעֲנָן אַתְּ צֹעָה זֹנָה׃ 2.2. Go, and cry in the ears of Jerusalem, saying: Thus saith the LORD: I remember for thee the affection of thy youth, the love of thine espousals; how thou wentest after Me in the wilderness, in a land that was not sown."
11. Hebrew Bible, 2 Chronicles, 15.12 (5th cent. BCE - 3rd cent. BCE)

15.12. וַיָּבֹאוּ בַבְּרִית לִדְרוֹשׁ אֶת־יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם בְּכָל־לְבָבָם וּבְכָל־נַפְשָׁם׃ 15.12. And they entered into the covet to seek the LORD, the God of their fathers, with all their heart and with all their soul;"
12. Anon., Jubilees, 23.21-23.22 (2nd cent. BCE - 2nd cent. BCE)

23.21. For calamity followeth on calamity, and wound on wound, and tribulation on tribulation, and evil tidings on evil tidings, and illness on illness, and all evil judgments such as these, one with another 23.22. illness and overthrow, and snow and frost and ice, and fever, and chills, and torpor, and famine, and death, and sword, and captivity, and all kinds of calamities and pains.
13. Dead Sea Scrolls, Damascus Covenant, 1.3, 3.6-3.9, 3.19, 4.1, 4.14-4.18, 4.20, 5.2-5.3, 5.5, 5.7-5.9, 6.5, 6.11-6.21, 12.1-12.2, 12.20-12.21, 15.9-15.10, 20.22-20.23 (2nd cent. BCE - 1st cent. CE)

14. Dead Sea Scrolls, Pesher On Habakkuk, 8.8-8.13, 11.6, 12.6-12.10 (2nd cent. BCE - 1st cent. CE)

15. Dead Sea Scrolls, War Scroll, 1.2 (2nd cent. BCE - 1st cent. CE)

16. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 1.3, 3.6-3.9, 3.19, 4.1, 4.17-4.18, 4.20, 5.5-5.9, 6.5, 6.11-6.21, 12.1-12.2, 12.20-12.21, 15.9-15.10 (2nd cent. BCE - 1st cent. CE)

17. Dead Sea Scrolls, 1Qha, 11.21-11.22, 14.13 (2nd cent. BCE - 1st cent. CE)

18. Dead Sea Scrolls, 4Q266, 5 (2nd cent. BCE - 1st cent. CE)

19. Dead Sea Scrolls, Community Rule, 1.1-1.2, 5.8, 5.20, 8.5-8.10, 8.14, 8.17, 9.6, 11.7-11.8 (2nd cent. BCE - 1st cent. CE)

20. Dead Sea Scrolls, Hodayot, 12.8-12.9 (2nd cent. BCE - 1st cent. CE)

21. Dead Sea Scrolls, Hodayot, 12.8-12.9 (2nd cent. BCE - 1st cent. CE)

22. Dead Sea Scrolls, Temple Scroll, 57-59, 56 (2nd cent. BCE - 1st cent. CE)

23. Septuagint, Ecclesiasticus (Siracides), 47.1, 47.11 (2nd cent. BCE - 2nd cent. BCE)

47.1. And after him Nathan rose up to prophesy in the days of David. 47.1. He gave beauty to the feasts,and arranged their times throughout the year,while they praised Gods holy name,and the sanctuary resounded from early morning. 47.11. The Lord took away his sins,and exalted his power for ever;he gave him the covet of kings and a throne of glory in Israel.
24. Septuagint, Wisdom of Solomon, 47.1, 47.11 (2nd cent. BCE - 1st cent. BCE)

25. Philo of Alexandria, That Every Good Person Is Free, 75 (1st cent. BCE - 1st cent. CE)

75. Moreover Palestine and Syria too are not barren of exemplary wisdom and virtue, which countries no slight portion of that most populous nation of the Jews inhabits. There is a portion of those people called Essenes, in number something more than four thousand in my opinion, who derive their name from their piety, though not according to any accurate form of the Grecian dialect, because they are above all men devoted to the service of God, not sacrificing living animals, but studying rather to preserve their own minds in a state of holiness and purity.
26. Josephus Flavius, Jewish Antiquities, 18.19 (1st cent. CE - 1st cent. CE)

18.19. and when they send what they have dedicated to God into the temple, they do not offer sacrifices because they have more pure lustrations of their own; on which account they are excluded from the common court of the temple, but offer their sacrifices themselves; yet is their course of life better than that of other men; and they entirely addict themselves to husbandry. 18.19. But when Caesar had gone round the hippodrome, he found Agrippa standing: “For certain,” said he, “Macro, this is the man I meant to have bound;” and when he still asked, “Which of these is to be bound?” he said “Agrippa.”
27. Mishnah, Zevahim, 5.1-5.8 (1st cent. CE - 3rd cent. CE)

5.1. Which is the place [for the offering] of the sacrifices?Most holy sacrifices are slaughtered on the north [side of the altar]. The bullock and the goat of Yom Kippur are [done] at the north, and the receiving of their blood is [performed] with ministering vessels at the north, and their blood requires sprinkling between the poles [of the ark], on the curtain, and on the golden altar. [The omission of] a single application of [the blood] invalidates [them]. He [the priest] would pour out the remainders of the blood on the western base of the outer altar, but if he did not pour it out, he did not invalidate [the sacrifice]." 5.2. As for the bullocks which were burnt and the goats which were burnt, their slaughtering is [done] at the north, and the reception of their blood is [done] at the north, and their blood requires sprinkling on the veil, and on the golden altar; [The omission of] a single one of these applications invalidates [the sacrifice]. He [the priest] pours the remainder of the blood on the western base of the altar; but if he did not pour it out, he did not invalidate [the sacrifice]. Both of these were burnt at the ash pit." 5.3. [Concerning] public and private hatats: (These are the public hatats: the goats of new moons and festivals) They are slaughtered in the north, and their blood is received in ministering vessels in the north, and their blood requires four applications on the four corners [of the altar]. How was it done? He went up the ascent, turned to the surrounding walkway, and came to the south-east corner, then the north-east, then the north-west, and then the south-west. He would pour the residue of the blood out at the southern base. They were eaten within the hangings [of the Tabernacle], by male priests, prepared in any fashion, the same day and night, until midnight." 5.4. The olah is a most holy sacrifice. It is slaughtered in the north, and its blood is received in a ministering vessel in the north; and its blood requires two applications, which are four. It had to be flayed, dismembered, and completely consumed by the fire." 5.5. The shelamim of the public and the ashams: These are the[different types of] ashams: The asham for robbery; The asham or illegal use of holy property; The asham for a betrothed maidservant; A nazirite's asham; A leper's asham; And the suspended asham. These are slaughtered in the north, and their blood is received in a service vessel in the north, and their blood requires two sprinklings, which constitute four. And they are eaten within the curtains [of the Tabernacle], by male priests, prepared in any manner, the same day and night, until midnight." 5.6. The todah and the nazirite's ram are sacrifices of lesser sanctity. They are slaughtered anywhere in the Temple Court, and their blood requires two sprinklings, which constitute four; And they are eaten in any part of the city, by any person, prepared in any manner, the same day and the night following, until midnight. The parts of them which are raised are governed by the same law, save that these are eaten [only] by the priests, their wives, their children and their slaves." 5.7. The shelamim is a sacrifice of lesser sanctity. It may be slaughtered in any part of the Temple court, and its blood requires two sprinklings, which constitute four. And they are eaten in any part of the city, by any person, prepared in any way, during two days and one night. The parts of them which are raised are governed by the same law, save that these are eaten [only] by the priests, their wives, their children and their slaves." 5.8. The first-born animal, tithe and the pesah are sacrifices of lesser sanctity. They are slaughtered in any part of the Temple court, and their blood requires one sprinkling, provided that he applies it against the base [of the altar]. They differ in the [rules governing] their eating: The first-born animal is eaten by priests [only], the tithe is eaten by anyone and they can be eaten in any part of the city, prepared in any manner, during two days and one night. The pesah can be eaten only at night, only until midnight, and it can be eaten only by those registered for it, and it can be eaten only when roasted."
28. New Testament, Matthew, 1.6 (1st cent. CE - 1st cent. CE)

1.6. Jesse became the father of David the king. David became the father of Solomon by her who had been the wife of Uriah.
29. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE)

57b. אמר רבי חייא בר אבין אמר רבי יהושע בן קרחה סח לי זקן אחד מאנשי ירושלים בבקעה זו הרג נבוזראדן רב טבחים מאתים ואחת עשרה רבוא ובירושלים הרג תשעים וארבע רבוא על אבן אחת עד שהלך דמן ונגע בדמו של זכריה לקיים מה שנאמר (הושע ד, ב) ודמים בדמים נגעו,אשכחיה לדמיה דזכריה דהוה קא מרתח וסליק אמר מאי האי אמרו ליה דם זבחים דאשתפוך אייתי דמי ולא אידמו,אמר להו אי אמריתו לי מוטב ואי לאו מסריקנא לבשרייכו במסרקי דפרזלי אמרי ליה מאי נימא לך נבייא הוה בן דהוה קא מוכח לן במילי דשמיא קמינן עילויה וקטלינן ליה והא כמה שנין דלא קא נייח דמיה,אמר להו אנא מפייסנא ליה אייתי סנהדרי גדולה וסנהדרי קטנה קטל עילויה ולא נח בחורים ובתולות קטל עילויה ולא נח אייתי תינוקות של בית רבן קטל עילויה ולא נח א"ל זכריה זכריה טובים שבהן איבדתים ניחא לך דאבדינהו לכולהו כדאמר ליה הכי נח,בההיא שעתא הרהר תשובה בדעתיה אמר ומה אם על נפש אחת כך ההוא גברא דקטל כל הני נשמתא על אחת כמה וכמה ערק אזל שדר שטר פרטתא בביתיה ואגייר,תנא נעמן גר תושב היה נבוזראדן גר צדק היה,מבני בניו של המן למדו תורה בבני ברק מבני בניו של סיסרא למדו תינוקות בירושלים מבני בניו של סנחריב למדו תורה ברבים מאן אינון שמעיה ואבטליון,היינו דכתיב (יחזקאל כד, ח) נתתי את דמה על צחיח סלע לבלתי הכסות,(בראשית כז, כב) הקול קול יעקב והידים ידי עשו הקול זה אדריינוס קיסר שהרג באלכסנדריא של מצרים ששים רבוא על ששים רבוא כפלים כיוצאי מצרים קול יעקב זה אספסיינוס קיסר שהרג בכרך ביתר ארבע מאות רבוא ואמרי לה ארבעת אלפים רבוא והידים ידי עשו זו מלכות הרשעה שהחריבה את בתינו ושרפה את היכלנו והגליתנו מארצנו,דבר אחר הקול קול יעקב אין לך תפלה שמועלת שאין בה מזרעו של יעקב והידים ידי עשו אין לך מלחמה שנוצחת שאין בה מזרעו של עשו,והיינו דא"ר אלעזר (איוב ה, כא) בשוט לשון תחבא בחירחורי לשון תחבא אמר רב יהודה אמר רב מאי דכתיב (תהלים קלז, א) על נהרות בבל שם ישבנו גם בכינו בזכרנו את ציון מלמד שהראהו הקב"ה לדוד חורבן בית ראשון וחורבן בית שני חורבן בית ראשון שנאמר על נהרות בבל שם ישבנו גם בכינו בית שני דכתיב (תהלים קלז, ז) זכור ה' לבני אדום את יום ירושלים האומרים ערו ערו עד היסוד בה,אמר רב יהודה אמר שמואל ואיתימא רבי אמי ואמרי לה במתניתא תנא מעשה בד' מאות ילדים וילדות שנשבו לקלון הרגישו בעצמן למה הן מתבקשים אמרו אם אנו טובעין בים אנו באין לחיי העולם הבא דרש להן הגדול שבהן (תהלים סח, כג) אמר ה' מבשן אשיב אשיב ממצולות ים מבשן אשיב מבין שיני אריה אשיב ממצולות ים אלו שטובעין בים,כיון ששמעו ילדות כך קפצו כולן ונפלו לתוך הים נשאו ילדים ק"ו בעצמן ואמרו מה הללו שדרכן לכך כך אנו שאין דרכנו לכך על אחת כמה וכמה אף הם קפצו לתוך הים ועליהם הכתוב אומר (תהלים מד, כג) כי עליך הורגנו כל היום נחשבנו כצאן טבחה,ורב יהודה אמר זו אשה ושבעה בניה אתיוהו קמא לקמיה דקיסר אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות כ, ב) אנכי ה' אלהיך אפקוהו וקטלוהו,ואתיוהו לאידך לקמיה דקיסר אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות כ, ב) לא יהיה לך אלהים אחרים על פני אפקוהו וקטלוהו אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות כב, יט) זובח לאלהים יחרם אפקוהו וקטלוהו,אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות לד, יד) לא תשתחוה לאל אחר אפקוהו וקטלוהו אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (דברים ו, ד) שמע ישראל ה' אלהינו ה' אחד אפקוהו וקטלוהו,אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (דברים ד, לט) וידעת היום והשבות אל לבבך כי ה' הוא האלהים בשמים ממעל ועל הארץ מתחת אין עוד אפקוהו וקטלוהו,אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (דברים כו, יז) את ה' האמרת וגו' וה' האמירך היום כבר נשבענו להקדוש ברוך הוא שאין אנו מעבירין אותו באל אחר ואף הוא נשבע לנו שאין מעביר אותנו באומה אחרת,א"ל קיסר אישדי לך גושפנקא וגחין ושקליה כי היכי דלימרו קביל עליה הרמנא דמלכא א"ל חבל עלך קיסר חבל עלך קיסר על כבוד עצמך כך על כבוד הקב"ה על אחת כמה וכמה,אפקוהו למיקטליה אמרה להו אימיה יהבוהו ניהלי ואינשקיה פורתא אמרה לו בניי לכו ואמרו לאברהם אביכם אתה עקדת מזבח אחד ואני עקדתי שבעה מזבחות אף היא עלתה לגג ונפלה ומתה יצתה בת קול ואמרה (תהלים קיג, ט) אם הבנים שמחה,ר' יהושע בן לוי אמר זו מילה שניתנה בשמיני ר' שמעון בן לקיש אמר אלו ת"ח שמראין הלכות שחיטה בעצמן דאמר רבא כל מילי ליחזי איניש בנפשיה בר משחיטה ודבר אחר,רב נחמן בר יצחק אמר אלו תלמידי חכמים שממיתין עצמן על דברי תורה כדר' שמעון בן לקיש דאמר ר"ש בן לקיש אין דברי תורה מתקיימין אלא במי שממית עצמו עליהם שנאמר (במדבר יט, יד) זאת התורה אדם כי ימות באהל וגו' אמר רבה בר בר חנה א"ר יוחנן ארבעים סאה 57b. § With regard to the Babylonian exile following the destruction of the First Temple, bRabbi Ḥiyya bar Avin saysthat bRabbi Yehoshua ben Korḥa says: An old man fromamong bthe inhabitants of Jerusalem related to me: In this valleythat lies before you, bNebuzaradan, captain of the guardof the Babylonian king Nebuchadnezzar, bkilled 2,110,000people. bAnd in Jerusalemitself bhe killed 940,000people bon one stone, until the bloodof his victims bflowed and touched the blood of Zechariah to fulfill what is stated: “And blood touches blood”(Hosea 4:2).,The Gemara clarifies the details of what happened: Nebuzaradan bfound the blood of Zechariah,the son of Jehoiada the priest, and saw bthat it was bubbling upfrom the ground, and bhe said: What is this?Those in the Temple bsaid to him:It is bsacrificial blood that had been pouredthere. bHe broughtanimal bblood,compared it to the blood bubbling up from the ground, bandsaw that bit was not similarto it.,Nebuzaradan bsaid tothem: bIf you tell mewhose blood this is, it will be bwellfor you. bBut if not, I will comb your flesh with iron combs. They said to him: What shall we say to you? He was a prophet among us, who used to rebuke us about heavenly matters,and bwe rose up against him, and killed him(II Chronicles 24:20–22), band for many yearsnow bhis blood has not settled. /b,Nebuzaradan bsaid to them: I will appeaseZechariah. bHe broughtthe members of bthe Great Sanhedrin andof ba lesser Sanhedrinand bkilled them alongsidethe bubbling blood, bbutit still bdid not settle.He then brought byoung men and virgins and killed them alongside it, butit still bdid not settle. Hethen bbrought schoolchildren and killed them alongside it, butit still bdid not settle.Finally Nebuzaradan bsaid to him: Zechariah, Zechariah, I have killed the best of them.Would it bplease you if I destroyed them all? When he said this,the blood at last bsettled. /b, bAt that momentNebuzaradan bcontemplatedthe idea of brepentanceand bsaidto himself: bIf, forthe death of bone soul,that of Zechariah, God punishes the Jewish people in bthismanner, then bthat man,that is to say, I, bwho has killed all of those souls, all the more sowill be I be subject to great punishment from God. bHe fled, sent to his house a document detailingwhat was to be done with his property, band convertedto Judaism.,A Sage btaughta ibaraitarelating to this matter: bNaaman,commander of the army of the king of Aram (see II Kings, chapter 5), was not a convert, as he did not accept all of the mitzvot, but rather he bwas a iger toshav /i, a gentile who resides in Eretz Israel and observes the seven Noahide mitzvot. Nebuzaradan,by contrast, bwas a convert,as explained previously.,The Gemara adds that some bof Haman’s descendants studied Torah in Bnei Brak,and some bof Sisera’s descendants taught childrenTorah bin Jerusalem,and some bof Sennacherib’s descendants taught Torah in public. Who are they?They are bShemaya and Avtalyon,the teachers of Hillel the Elder.,As for the incident involving the blood of Zechariah, bthis isalluded to by bthat which is written: “I have set her blood upon the bare rock that it should not be covered”(Ezekiel 24:8).,§ Apropos its discussion of the destruction of the Temple and the calamities that befell Israel, the Gemara cites the verse: b“The voice is the voice of Jacob, but the hands are the hands of Esau”(Genesis 27:22), which the Sages expounded as follows: b“The voice”; thisis the cry stirred up by bthe emperor Hadrian, whocaused the Jewish people to cry out when he bkilled six hundred thousand on six hundred thousand in Alexandria of Egypt, twicethe number of men bwho left Egypt. “The voice of Jacob”; this isthe cry aroused by bthe emperor Vespasian, who killed four millionpeople bin the city of Beitar. And some say:He killed bforty millionpeople. b“And the hands are the hands of Esau”; this is the wicked kingdomof Rome bthat destroyed our Temple, burned our Sanctuary, and exiled us from our land. /b, bAlternatively, “the voice is the voice of Jacob”means that bno prayer is effectivein the world bunlesssome member of bthe seed of Jacob hasa part bin it.The second clause in the verse, b“and the hands are the hands of Esau,”means that bno war grants victory unlesssome member of bthe seed of Esau hasa part bin it. /b, bAnd this iswhat bRabbi Elazar says:The verse that says: b“You shall be hid from the scourge of the tongue”(Job 5:21), means: bYou shallneed to bhide on account of quarrelsprovoked bby the tongue. Rav Yehuda saysthat bRav says: Whatis the meaning of that bwhich is written: “By the rivers of Babylonia, there we sat down and wept, when we remembered Zion”(Psalms 137:1)? This bteaches that the Holy One, Blessed be He, showed David the destruction of the First Temple and the destruction of the Second Temple.He saw the destruction of bthe First Temple, as it is stated: “By the rivers of Babylon, there we sat down and wept.”He saw the destruction of the bSecond Temple, as it is writtenlater in that same psalm: b“Remember, O Lord, against the children of Edom the day of Jerusalem, when they said: Raze it, raze it, to its very foundation”(Psalms 137:7), as the Second Temple was destroyed by the Romans, “the children of Edom.”, bRav Yehuda saysthat bShmuel says, and some saythat it was bRabbi Amiwho says this, band some saythat bit was taught in a ibaraita /i:There was ban incident involving four hundred boys and girls who were taken as captives forthe purpose of bprostitution.These children bsensed on their own what they were expectedto do, and bthey said: If wecommit suicide and bdrown in the sea,will bwe come toeternal blife in the World-to-Come? The oldestchild bamong them expoundedthe verse: b“The Lord said, I will bring back from Bashan, I will bring them back from the depths of the sea”(Psalms 68:23). b“I will bring back from Bashan,”i.e., bfrom between the teeth [ ibein shen /i] of the lion,and b“I will bring them back from the depths of the sea”is referring to bthose who drown in the seafor the sake of Heaven., bWhen the girls heard this, they all leapt and fell into the sea. The boysthen bdrew an ia fortiori /iinference bwith regard to themselves and said: If thesegirls, bfor whomsexual intercourse with men bis their natural way,act in bsucha manner, then bwe, for whomsexual intercourse with men bis not our natural way,should ball the more soconduct ourselves likewise. bThey too leapt into the sea. Concerning themand others like them bthe verse states: “As For Your sake we are killed all the day long; we are reckoned as sheep for the slaughter”(Psalms 44:23)., bAnd Rav Yehuda said: Thisverse applies to the bwoman and her seven sonswho died as martyrs for the sake of the sanctification of God’s name. The incident occurred as follows: bThey broughtin bthe firstof the woman’s sons bbefore the emperorand bsaid to him: Worship the idol. He said to them:I cannot do so, as bit is written in the Torah: “I am the Lord your God”(Exodus 20:2). bTheyimmediately btook him out and killed him. /b, bAnd theythen bbroughtin banotherson bbefore the emperor,and bsaid to him: Worship the idol. He said to them:I cannot do so, as bit is written in the Torah: “You shall have no other gods beside Me”(Exodus 20:3). And so bthey took him out and killed him. Theythen bbrought inyet banotherson before the emperor, and bsaid to him: Worship the idol. He said to them:I cannot do so, as bit is written in the Torah: “He that sacrifices to any god,save to the Lord only, bhe shall be utterly destroyed”(Exodus 22:19). And so bthey took him out and killed him. /b, bTheythen bbroughtin banotherson, and bsaid to him: Worship the idol. He said to them:I cannot do so, as bit is written in the Torah: “You shall not bow down to any other god”(Exodus 34:14). And so bthey took him out and killed him. Theythen bbroughtin yet banotherson, and bsaid to him: Worship the idol. He said to them:I cannot do so, as bit is written in the Torah: “Hear, O Israel, the Lord is our God, the Lord is One”(Deuteronomy 6:4). And so bthey took him out and killed him. /b, bTheythen bbroughtin banotherson, and bsaid to him: Worship the idol. He said to them:I cannot do so, as bit is written in the Torah: “Know therefore this today, and consider it in your heart, that the Lord, He is God in heaven above and upon the earth beneath; there is no other”(Deuteronomy 4:39). And so bthey took him out and killed him. /b, bTheythen bbroughtin yet banotherson, and bsaid to him: Worship the idol. He said to them:I cannot do so, as bit is written in the Torah: “You have avouched the Lordthis day to be your God… band the Lord has avouched you this dayto be a people for His own possession” (Deuteronomy 26:17–18). bWe already took an oath to the Holy One, Blessed be He, that we will not exchange Him for a different god, and He too has taken an oath to us that He will not exchange us for another nation. /b,It was the youngest brother who had said this, and the emperor pitied him. Seeking a way to spare the boy’s life, bthe emperor said to him: I will throw down my seal before you; bend over and pick it up, so thatpeople bwill saythat bhe has accepted the king’s authority [ iharmana /i].The boy bsaid to him: Woe [ iḥaval /i] to you, Caesar, woe to you, Caesar.If you think that bfor the sake of your honorI should fulfill your command and do bthis,then bfor the sake of the honor of the Holy One, Blessed be He, all the more soshould I fulfill His command.,As bthey were taking him out to be killed, his mother said to them: Give him to me so that I may give him a small kiss. She said to him: My son, go and say to your father Abraham, You bound oneson to the baltar, but I bound seven altars. She tooin the end bwent up to the roof, fell, and died. A Divine Voice emerged and said: “A joyful mother of children”(Psalms 113:9), as she raised her children to be devoted in their service of God., bRabbi Yehoshua ben Levi saysconcerning the verse: “For Your sake we are killed all the day long” (Psalms 44:23), that bthisis referring to bcircumcision, which was given for the eighthday, as the blood of our newborn sons is spilled for the sake of the covet with God. bRabbi Shimon ben Lakish says:This verse was stated in reference to bTorah scholars who demonstrate the ihalakhotof slaughter on themselves,meaning that they demonstrate on their own bodies how ritual slaughter should be performed and occasionally injure themselves in the process. This is bas Rava says: A person may demonstrate anything using himselfto illustrate the act bexcept for slaughter and another matter,a euphemism for sexual intercourse., bRav Naḥman bar Yitzḥak says: Thesepeople in the verse bare Torah scholars who kill themselves over the words of Torah, in accordance withthe statement of bRabbi Shimon ben Lakish. As Rabbi Shimon ben Lakish says: The words of the Torah endure only for one who kills himself over them, as it is stated: “This is the Torah, when a man dies in a tent”(Numbers 19:14). bRabba bar bar Ḥana saysthat bRabbi Yoḥa says: Forty ise’a/b
30. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE)

16b. אף דברי תורה בסתר,יצא רבי חייא ושנה לשני בני אחיו בשוק לרב ולרבה בר בר חנה שמע ר' איקפד אתא ר' חייא לאיתחזויי ליה א"ל עייא מי קורא לך בחוץ ידע דנקט מילתא בדעתיה נהג נזיפותא בנפשיה תלתין יומין,ביום תלתין שלח ליה תא הדר שלח ליה דלא ליתי,מעיקרא מאי סבר ולבסוף מאי סבר מעיקרא סבר מקצת היום ככולו ולבסוף סבר לא אמרינן מקצת היום ככולו,לסוף אתא א"ל אמאי אתית א"ל דשלח לי מר דליתי והא שלחי לך דלא תיתי א"ל זה ראיתי וזה לא ראיתי קרי עליה (משלי טז, ז) ברצות ה' דרכי איש גם אויביו ישלים אתו,מ"ט עבד מר הכי א"ל דכתיב (משלי א, כ) חכמות בחוץ תרונה א"ל אם קרית לא שנית ואם שנית לא שילשת ואם שילשת לא פירשו לך,חכמות בחוץ תרונה כדרבא דאמר רבא כל העוסק בתורה מבפנים תורתו מכרזת עליו מבחוץ,והא כתיב (ישעיהו מח, טז) לא מראש בסתר דברתי ההוא ביומי דכלה,ור' חייא האי חמוקי ירכיך מאי עביד לה מוקי לה בצדקה ובגמילות חסדים,אלמא נזיפה דידהו תלתין יומין נזיפת נשיא שאני,ונזיפה דידן כמה הוי חד יומא כי הא דשמואל ומר עוקבא כי הוו יתבי גרס שמעתא הוה יתיב מר עוקבא קמיה דשמואל ברחוק ד' אמות וכי הוו יתבי בדינא הוה יתיב שמואל קמיה דמר עוקבא ברחוק ד' אמות והוו חייקי ליה דוכתא למר עוקבא בציפתא ויתיב עילויה כי היכי דלישתמען מיליה,כל יומא הוה מלוי ליה מר עוקבא לשמואל עד אושפיזיה יומא חד איטריד בדיניה הוה אזיל שמואל בתריה כי מטא לביתיה א"ל לא נגה לך לישרי לי מר בתיגריה ידע דנקט מילתא בדעתיה נהג נזיפותא בנפשיה חד יומא,ההיא איתתא דהוות יתבה בשבילא הוות פשטה כרעה וקא מניפה חושלאי והוה חליף ואזיל צורבא מרבנן ולא איכנעה מקמיה אמר כמה חציפא ההיא איתתא אתאי לקמיה דר"נ אמר לה מי שמעת שמתא מפומיה אמרה ליה לא אמר לה זילי נהוגי נזיפותא חד יומא בנפשיך,זוטרא בר טוביה הוה קפסיק סידרא קמיה דרב יהודה כי מטא להאי פסוקא (שמואל ב כג, א) ואלה דברי דוד האחרונים א"ל אחרונים מכלל דאיכא ראשונים ראשונים מאי נינהו,שתיק ולא אמר ליה ולא מידי הדר א"ל אחרונים מכלל דאיכא ראשונים ראשונים מאי היא א"ל מאי דעתך דלא ידע פירושא דהאי קרא לאו גברא רבה הוא ידע דנקט מילתא בדעתיה נהג נזיפותא בנפשיה חד יומא,ודאתן עלה מיהא אחרונים מכלל דאיכא ראשונים ראשונים מאי היא (שמואל ב כב, א) וידבר דוד לה' את דברי השירה הזאת ביום הציל ה' אותו מכף כל אויביו ומכף שאול,אמר לו הקב"ה לדוד דוד שירה אתה אומר על מפלתו של שאול אלמלי אתה שאול והוא דוד איבדתי כמה דוד מפניו,היינו דכתיב (תהלים ז, א) שגיון לדוד אשר שר לה' על דברי כוש בן ימיני וכי כוש שמו והלא שאול שמו אלא מה כושי משונה בעורו אף שאול משונה במעשיו,כיוצא בדבר אתה אומר (במדבר יב, א) על אודות האשה הכושית אשר לקח וכי כושית שמה והלא ציפורה שמה אלא מה כושית משונה בעורה אף ציפורה משונה במעשיה כיוצא בדבר אתה אומר (ירמיהו לח, ז) וישמע עבד מלך הכושי וכי כושי שמו והלא צדקיה שמו אלא מה כושי משונה בעורו אף צדקיה משונה במעשיו,כיוצא בדבר אתה אומר (עמוס ט, ז) הלא כבני כושיים אתם לי (בית) ישראל וכי כושיים שמן והלא ישראל שמן אלא מה כושי משונה בעורו אף ישראל משונין במעשיהן מכל האומות,א"ר שמואל בר נחמני א"ר יונתן מאי דכתיב (שמואל ב כג, א) נאם דוד בן ישי ונאם הגבר הוקם על נאם דוד בן ישי שהקים עולה של תשובה,(שמואל ב כג, ג) אמר אלהי ישראל לי דבר צור ישראל מושל באדם צדיק מושל יראת אלהים מאי קאמר א"ר אבהו ה"ק אמר אלהי ישראל לי דבר צור ישראל אני מושל באדם מי מושל בי צדיק שאני גוזר גזרה ומבטלה,(שמואל ב כג, ח) אלה שמות הגבורים אשר לדוד יושב בשבת וגו' מאי קאמר א"ר אבהו ה"ק ואלה שמות גבורותיו של דוד,יושב בשבת בשעה שהיה יושב בישיבה לא היה יושב על גבי כרים וכסתות אלא על גבי קרקע דכל כמה דהוה רביה עירא היאירי קיים הוה מתני להו לרבנן על גבי כרים וכסתות כי נח נפשיה הוה מתני דוד לרבנן והוה יתיב על גבי קרקע אמרו ליה ליתיב מר אכרים וכסתות לא קביל עליה,תחכמוני אמר רב אמר לו הקב"ה הואיל והשפלת עצמך תהא כמוני שאני גוזר גזרה ואתה מבטלה,ראש השלישים תהא ראש לשלשת אבות הוא עדינו העצני כשהיה יושב ועוסק בתורה היה מעדן עצמו כתולעת ובשעה שיוצא למלחמה היה מקשה עצמו כעץ,על שמונה מאות חלל בפעם אחת שהיה זורק חץ ומפיל שמונה מאות חלל בפעם אחת והיה מתאנח על מאתים דכתיב (דברים לב, ל) איכה ירדף אחד אלף,יצתה בת קול ואמרה (מלכים א טו, ה) רק בדבר אוריה החתי,אמר רבי תנחום בריה דרבי חייא איש כפר עכו אמר רבי יעקב בר אחא אמר ר' שמלאי ואמרי לה אמר ר' תנחום אמר רב הונא ואמרי לה אמר רב הונא לחודיה 16b. bso too, the words of Torah,which are “the work of the hands of an artist,” i.e., God, must remain bhiddenin the study hall.,Despite Rabbi Yehuda HaNasi’s decree, bRabbi Ḥiyya went out and taught his two nephews, Rav and Rabba bar bar Ḥana, in the marketplace. RabbiYehuda HaNasi bheardwhat he had done and bbecame angrywith him. When bRabbi Ḥiyya cameat some later date bto visit him,Rabbi Yehuda HaNasi mockingly bsaid to him: Iyya, who is calling you outside?By asking this question Rabbi Yehuda HaNasi was intimating that Rabbi Ḥiyya should leave his house. Rabbi Ḥiyya bunderstood thatRabbi Yehuda HaNasi bhad taken the matter to heartand was insulted, and so bhe conductedhimself as if he had been badmonished,as a self-imposed punishment, bfor thirty days. /b, bOn the thirtieth day,Rabbi Yehuda HaNasi bsent hima message, saying: bComeand visit me. However, bhe laterreversed his opinion and bsent himanother message, telling him bnot to come. /b,The Gemara asks: bAt the outset what did he hold, and ultimately what did he hold? Initially,Rabbi Yehuda HaNasi bheld thatthe legal status of bpart of the day is likethat bof an entireday, and since the thirtieth day already begun, Rabbi Ḥiyya’s time of admonition had ended. bBut ultimately he heldthat with regard to this issue bwe do not saythat the legal status of bpart of the day is likethat bof an entireday., bIn the endRabbi Ḥiyya bcameon that same day. Rabbi Yehuda HaNasi basked him: Why have you come?Rabbi Ḥiyya bresponded: Becauseyou, bMaster, sentme a message that bI should come.He said to him: bBut I sentyou a second message bthat you should not come. He responded: Thismessenger that you sent, i.e., the first one, bI sawhim and I did as he said, bbut thatmessenger, i.e., the second one, bI did not see.Rabbi Yehuda HaNasi breadthe verse baboutRabbi Ḥiyya: b“When a man’s ways please the Lord, He makes even his enemies to be at peace with him”(Proverbs 16:7), as it was clear to him that Rabbi Ḥiyya had merited divine assistance.,§ Concerning the issue with which the entire incident had begun, Rabbi Yehuda HaNasi asked Rabbi Ḥiyya: bWhat is the reason thatyou, bthe Master, acted asyou did, ignoring my instructions not to teach Torah in the marketplace? Rabbi Ḥiyya bsaid to him: As it is written: “Wisdom cries aloud in the streets”(Proverbs 1:20), which implies that Torah should be publicized in the streets. Rabbi Yehuda HaNasi bsaid to him: If you readthis verse once, byoucertainly bdid not readit ba second timein greater depth; band if you readit ba second time, youcertainly bdid not readit ba third time;and bif you readit ba third time,then bit was notadequately bexplained to you,as it is clear that you do not understand it properly.,The words: b“Wisdom cries aloud in the streets,”should be understood bin accordance withthe opinion bof Rava. As Rava said:With regard to beveryone who occupies himself with Torahstudy binsidethe privacy of his home, bhis Torahknowledge bwill proclaim hisgreatness boutside,as it will be revealed to the masses and they will see his greatness.,The Gemara asks: bBut isn’t it written: “From the beginning I have not spoken in secret”(Isaiah 48:16), implying that the Torah should be taught and proclaimed in public? The Gemara answers: bThatverse is referring to bthe days of the ikalla /i,the gathering for Torah study held during Elul and Adar, when many people come to listen to Torah discourses. During this time, it is not only permitted but even recommended to teach Torah to the masses. In this way, the verse can be explained in accordance with the opinion of Rabbi Yehuda HaNasi.,The Gemara asks: bAnd what did Rabbi Ḥiyya do with thisverse: b“Your rounded thighs are like jewels”?How did he understand it? This verse implies that the Torah must be kept hidden in the study hall and not publicized in the marketplace. The Gemara explains: bHe interprets itnot as a reference to Torah, but as referring btoacts of bcharity and loving-kindness,which should certainly be performed in private.,This incident demonstrates bthat, apparently, admonition of thosewho live in Eretz Yisrael lasts for bthirty daysand not for seven days. The Gemara answers that this is not a conclusive proof, since Rabbi Yehuda HaNasi was the iNasi /i. bThe admonition of the iNasi /iof the Sanhedrin bis differenti.e., more severe, than the admonition of anyone else.,The Gemara asks: bAnd howlong bis our admonitionin Babylonia? The Gemara answers: It is only bone day, as inthe case involving bShmuel andthe Exilarch bMar Ukva. When they would sit and study ihalakha /i, Mar Ukva would sit before Shmuel at a distance of four cubitsas a sign of respect. Mar Ukva would conduct himself as though Shmuel were his teacher because Shmuel was much greater than him in Torah matters. bAnd when they would sittogether bin judgment, Shmuel would sit before Mar Ukva at a distance of four cubitsbecause Mar Ukva was the Exilarch and the chief judge. bBut they would lower a place for Mar Ukva in the mattingupon which he sat, band he would sit on it so that he could hearShmuel’s bwordsof Torah even when they were engaged in judgment., bEvery day, Mar Ukva would accompany Shmuel to his lodgings,in the manner that a student would show honor toward his teacher. bOne day,Mar Ukva bwasso heavily bpreoccupied with a casethat had been brought before him for judgment that he did not realize that bShmuel was walking behind himto show him respect due to his position as the Exilarch. bWhenMar Ukva breached his home,Shmuel bsaid to him: Is it not enough for youthat I accompanied you until here? bRelease me, Master, from my obligation,so that I may return home. Mar Ukva bunderstood thatShmuel bhad taken the matter to heartand was insulted. Therefore, bhe conductedhimself as if he had been badmonished, for one dayas a self-imposed punishment.,It was related that ba certain woman was sitting alongside a pathwith bher leg extendedwhile bshe was sifting barley. A Torah scholar passedby her on this path, bbut she did not yield to himand move her leg to make room for him. bHe said: How rude is that woman!The woman bcame before Rav Naḥmanto ask if this statement should be deemed as excommunication. bHe said to her: Did you hearthe word bexcommunicationexplicitly issue bfrom his mouth? She said to him: No. He said to her:If this is the case, then bgo and observe an admonition for one day,as it appears that the Torah scholar sought only to admonish you.,§ bZutra bar Toviyya wasonce breading the portionof the Bible bbefore Rav Yehuda. When he reached the verse: “Now these are the last words of David”(II Samuel 23:1), Zutra bar Toviyya bsaid toRav Yehuda: If it is written that these are the blastof David’s words, bby inference there are firstwords as well. If this is the case, bwhat are these firstwords of David? Prior to this, it mentions only David’s song, but not his words.,Rav Yehuda bremained silent and said nothing to him.Zutra bar Toviyya thought that Rav Yehuda did not hear what he had said, so he bthen said to hima second time: If it is written that these are the blastof David’s words, bby inference there are firstwords as well. If this is the case, bwhat are these firstwords of David? bHe said to him: What do you think?Do you think that anyone bwho does not know the meaning of this verse is not a great man?Why are you stressing the fact that I do not know the answer to your question? Zutra bar Toviyya bunderstood thatRav Yehuda bhad taken the matter to heartand was insulted. Therefore, bhe conductedhimself as if had been badmonished for one dayas a self-imposed punishment.,The Gemara asks: bButnow bthat we have cometo discuss this issue, since the verse mentions David’s blastwords, bby inference there arealso bfirstwords. bWhatthen bare these firstwords of David? The Gemara answers: The first words are: b“And David spoke to the Lord the words of this song in the day that the Lord delivered him out of the hand of his enemies, and out of the hand of Saul”(II Samuel 22:1), as that song is also referred to as words.,The Gemara elaborates: bThe Holy One, Blessed be He, said to David: David, do you recite a song over the fall of Saul? Had you been Saul and he were David,then bI would have destroyed many Davids before him.Although I decreed that Saul’s kingdom would not continue, as an individual he was far greater and more important than you.,The response to this admonishment bisfound in the verse, bas it is written: “Shiggaion of David, which he sang to the Lord, concerning the words of Cush the Benjaminite”(Psalms 7:1). bIs Cush his name? Saul is his name. Rather,this is a designation that indicates: bJust as a Cushite,a native of the ancient kingdom of Cush in eastern Africa, bis distinguished by hisdark bskin, so too, Saul was distinguished by his actions,as he was absolutely righteous and performed many good deeds. Therefore, David uses the word ishiggaionas an allusion to the error [ ishegia /i] that he had made when he sang a song of praise over Saul’s downfall.,The Gemara notes: bSimilarly, you can explainthe verse: “And Miriam and Aaron spoke against Moses bdue to the Cushite woman whom he had married,for he had taken a Cushite woman” (Numbers 12:1). bBut is her name Cushite? Zipporah is her name. Rather, just as a Cushite is distinguished by hisdark bskin, so too, Zipporah was distinguished by her actions.The Gemara continues: bSimilarly, you can explainthe verse: b“Now when Ebed-Melech the Cushite heard”(Jeremiah 38:7). bIs his name Cushite? Zedekiah is his name. Rather, just as a Cushite is distinguished by hisdark bskin, so too, Zedekiah was distinguished by hisrighteous bactions. /b, bSimilarly, you can explainthe verse: b“Are you not as much Mine as the children of the Cushites, O children of Israel?”(Amos 9:7). bIs their name Cushite? Israel is their name. Rather, just as a Cushite is distinguished by hisdark bskin, so too, the Jewish people are distinguished by their actions,and they are different bfrom all theother bnations. /b,§ Having mentioned the last words of David, the Gemara continues to explain other expressions in that passage. bRabbi Shmuel bar Naḥmani said in the name of Rabbi Yonatan: What isthe meaning of that bwhich is written: “The saying of David, son of Yishai, and the saying of the man who was raised up on high [ ial]”(II Samuel 23:1)? It means as follows: bThe saying of David, son of Yishai, who raised the yoke of [ iulla /i] repentance,as through his actions he taught the power of repentance. The word ial /i, on high, and the word iullaare comprised of the same consots in Hebrew.,The passage continues: b“The God of Israel said, the Rock of Israel spoke to me, He that rules over men must be righteous, ruling in the fear of God”(II Samuel 23:3). The Gemara asks: bWhat isthis verse bsaying?What does it mean? bRabbi Abbahu said: This is whatthe verse bis saying: The God of Israel said, the Rock of Israel spoke to me:Although bI rule over man, who rules over Me?It is ba righteous person.How is it possible to say that a righteous person rules over God, as it were? bAs I,God, bissue a decreeand the righteous person bnullifies it. /b,Similarly, the verse states there: b“These are the names of David’s warriors; Josheb-Basshebetha Tahchemonite, chief of the captains; the same was Adino the Eznite; he raised his spear against eight hundred, whom he slew at one time” (II Samuel 23:8). The Gemara asks: bWhat isthis verse bsaying? Rabbi Abbahu said: This is whatthe verse bis saying: These are the names of the mighty actions of David.These expressions should not be read as names of people but instead as descriptions of David’s good deeds., bJosheb-Basshebeth [ iyoshev bashevet /i]indicates that bwhenDavid bwould sit [ iyoshev /i] in the study hall, he would not sit upon pillows and cushions,as an important person ordinarily would. bRather,he would sit bon the groundlike one of the students. bFor as long asDavid’s bteacher, Ira the Jairite, was alive,Ira bwould teach the Sageswhile sitting bon pillows and cushions. WhenIra bpassed away, David would teach the Sages, and hedid this while bsitting on the ground. They said to him: Master,you bshould sit upon pillows and blankets. He did not accepttheir suggestions, since in his humility he did not wish to appear as the teacher of the Jewish people.,In this verse, David is described as b“a Tahchemonite [ itaḥkemoni /i].” Rav said: The Holy One, Blessed be He, said to him: Since you have humbled yourself, be younow blike Me [ itehe kamoni /i].How so? bAs I issue a decree, and you,owing to your righteousness, bmay nullify it. /b,David is also described here as b“chief of the captains [ irosh hashalishim /i]”because God said to him: bYou will be the head [ irosh /i] of the three [ isheloshet /i] Patriarchs. “The same was Adino the Eznite”;this alludes to the fact that bwhenDavid bwould sit and occupy himself with Torah, he would make himself soft [ ime’aden /i] as a worm, and when he would go out to war, he would make himself hardand strong bas a tree [ ietz /i]. /b,The expression: b“Against eight hundred people, which he slew at one time,”means bthat he would throw an arrowin the air bandwith it bkill eight hundred people at one time. AndDavid bwould sigh over the two hundredwho were missing from fulfillment of the Torah’s promise, bas it is written: “How should one man chase a thousand”(Deuteronomy 32:30)., bA Divine Voice issued forth and saidby way of explanation as to why the promise was not entirely fulfilled: “Because David did that which was right in the eyes of the Lord, and turned not aside from anything that He commanded him all the days of his life, bsave only the matter of Uriah the Hittite”(I Kings 15:5). Had David not committed this sin, then all of the promises mentioned in the Torah would have been fulfilled in their entirety through him.,The Gemara returns to the ihalakhotof ostracism and mentions that bRabbi Tanḥum, son of Rabbi Ḥiyya, of the village of Akko, saidthat bRabbi Ya’akov bar Aḥa saidthat bRabbi Simlai said, andsome bsaythat this tradition was transmitted in the following manner: bRabbi Tanḥum saidthat bRav Huna said, andothers bsaythat bRav Huna himselfmade this statement without the chain of transmission:
31. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

107a. אוכל לחמי הגדיל עלי עקב,אמר רב יהודה אמר רב לעולם אל יביא אדם עצמו לידי נסיון שהרי דוד מלך ישראל הביא עצמו לידי נסיון ונכשל אמר לפניו רבש"ע מפני מה אומרים אלהי אברהם אלהי יצחק ואלהי יעקב ואין אומרים אלהי דוד אמר אינהו מינסו לי ואת לא מינסית לי אמר לפניו רבש"ע בחנני ונסני שנאמר (תהלים כו, ב) בחנני ה' ונסני וגו',אמר מינסנא לך ועבידנא מילתא בהדך דלדידהו לא הודעתינהו ואילו אנא קא מודענא לך דמנסינא לך בדבר ערוה מיד (שמואל ב יא, ב) ויהי לעת הערב ויקם דוד מעל משכבו וגו',אמר רב יהודה שהפך משכבו של לילה למשכבו של יום ונתעלמה ממנו הלכה אבר קטן יש באדם משביעו רעב ומרעיבו שבע,(שמואל ב יא, ב) ויתהלך על גג בית המלך וירא אשה רוחצת מעל הגג והאשה טובת מראה מאד בת שבע הוה קא חייפא רישא תותי חלתא אתא שטן אידמי ליה כציפרתא פתק ביה גירא פתקה לחלתא איגליה וחזייה,מיד (שמואל ב יא, ג) וישלח דוד וידרוש לאשה ויאמר הלא זאת בת שבע בת אליעם אשת אוריה החתי וישלח דוד מלאכים ויקחה ותבא אליו וישכב עמה והיא מתקדשת מטומאתה ותשב אל ביתה והיינו דכתיב (תהלים יז, ג) בחנת לבי פקדת לילה צרפתני בל תמצא זמותי בל יעבר פי אמר איכו זממא נפל בפומיה דמאן דסני לי ולא אמר כי הא מילתא,דרש רבא מאי דכתיב (תהלים יא, א) למנצח לדוד בה' חסיתי איך תאמרו לנפשי נודי הרכם צפור אמר דוד לפני הקב"ה רבש"ע מחול לי על אותו עון שלא יאמרו הר שבכם צפור נדדתו,דרש רבא מאי דכתיב (תהלים נא, ו) לך לבדך חטאתי והרע בעיניך עשיתי למען תצדק בדברך תזכה בשפטך אמר דוד לפני הקב"ה גליא וידיעא קמך דאי בעיא למכפייה ליצרי הוה כייפינא אלא אמינא דלא לימרו עבדא זכי למריה,דרש רבא מאי דכתיב (תהלים לח, יח) כי אני לצלע נכון ומכאובי נגדי תמיד ראויה היתה בת שבע בת אליעם לדוד מששת ימי בראשית אלא שבאה אליו במכאוב וכן תנא דבי רבי ישמעאל ראויה היתה לדוד בת שבע בת אליעם אלא שאכלה פגה,דרש רבא מאי דכתיב (תהלים לה, טו) ובצלעי שמחו ונאספו נאספו עלי נכים [ולא ידעתי] קרעו ולא דמו אמר דוד לפני הקב"ה רבש"ע גלוי וידוע לפניך שאם היו קורעין בשרי לא היה דמי שותת,ולא עוד אלא בשעה שהם עוסקין בארבע מיתות ב"ד פוסקין ממשנתן ואומרים לי דוד הבא על אשת איש מיתתו במה אמרתי להם הבא על אשת איש מיתתו בחנק ויש לו חלק לעוה"ב אבל המלבין פני חבירו ברבים אין לו חלק לעולם הבא,אמר רב יהודה אמר רב אפילו בשעת חליו של דוד קיים שמנה עשרה עונות שנאמר (תהלים ו, ז) יגעתי באנחתי אשחה בכל לילה מטתי בדמעתי ערשי אמסה ואמר רב יהודה אמר רב בקש דוד לעבוד ע"ז שנאמר (שמואל ב טו, לב) ויהי דוד בא עד הראש אשר ישתחוה שם לאלהים ואין ראש אלא ע"ז שנאמר (דניאל ב, לב) והוא צלמא רישיה די דהב טב,(שמואל ב טו, לב) והנה לקראתו חושי הארכי קרוע כתנתו ואדמה על ראשו אמר לו לדוד יאמרו מלך שכמותך יעבוד ע"ז אמר לו מלך שכמותי יהרגנו בנו מוטב יעבוד ע"ז ואל יתחלל שם שמים בפרהסיא,אמר מאי טעמא קנסיבת יפת תואר א"ל יפת תואר רחמנא שרייה א"ל לא דרשת סמוכין דסמיך ליה (דברים כא, יח) כי יהיה לאיש בן סורר ומורה כל הנושא יפת תואר יש לו בן סורר ומורה,דרש ר' דוסתאי דמן בירי למה דוד דומה לסוחר כותי אמר דוד לפני הקב"ה רבש"ע (תהלים יט, יג) שגיאות מי יבין [א"ל] שביקי לך ומנסתרות נקני שביקי לך גם מזדים חשוך עבדך שביקי לך אל ימשלו בי אז איתם דלא לישתעו בי רבנן שביקי לך,ונקיתי מפשע רב שלא יכתב סרחוני אמר לו א"א ומה יו"ד שנטלתי משרי עומד וצווח כמה שנים עד שבא יהושע והוספתי לו שנאמר (במדבר יג, טז) ויקרא משה להושע בן נון יהושע כל הפרשה כולה עאכ"ו,ונקיתי מפשע רב אמר לפניו רבש"ע מחול לי על אותו עון כולו אמר כבר עתיד שלמה בנך לומר בחכמתו (משלי ו, כז) היחתה איש אש בחיקו ובגדיו לא תשרפנה אם יהלך איש על הגחלים ורגליו לא תכוינה כן הבא על אשת רעהו לא ינקה כל הנוגע בה א"ל כל הכי נטרד ההוא גברא א"ל קבל עליך יסורין קבל עליו,אמר רב יהודה אמר רב ששה חדשים נצטרע דוד ונסתלקה הימנו שכינה ופירשו ממנו סנהדרין נצטרע דכתיב (תהלים נא, ט) תחטאני באזוב ואטהר תכבסני ומשלג אלבין נסתלקה הימנו שכינה דכתיב (תהלים נא, יד) השיבה לי ששון ישעך ורוח נדיבה תסמכני ופרשו ממנו סנהדרין דכתי' (תהלים קיט, עט) ישובו לי יראיך וגו' ששה חדשים מנלן דכתי' (מלכים א ב, יא) והימים אשר מלך דוד על ישראל ארבעים שנה 107a. bwho did eat of my bread, has lifted his heel against me”(Psalms 41:10). Bread is a metaphor for Torah knowledge.,§ Apropos Ahithophel, the Gemara relates the events that led to his death. bRav Yehuda saysthat bRav says: A person should never bring himself toundergo ban ordeal, as David, king of Israel, brought himself toundergo ban ordeal and failed.David bsaid beforeGod: bMaster of the Universe, for whatreason bdoes one sayin prayer: bGod of Abraham, God of Isaac, and God of Jacob, and one does not say: God of David?God bsaidto David: bThey have undergone ordeals before Me, and you have not undergone an ordeal before Me.David bsaid before Him: Examine me and subject me to an ordeal, as it is stated: “Examine me, Lord, and subject me to an ordeal;try my kidneys and my heart” (Psalms 26:2).,God bsaidto him: bI will subject you to an ordeal, and I will perform a matter for youthat I did not perform for the Patriarchs, bas for them, I did not inform themof the nature of the ordeal, bwhile I am informing you that I will subject you to an ordeal involving a matter ofa married woman, with whom brelationsare bforbidden. Immediately,it is written: b“And it came to pass one evening that David rose from his bed”(II Samuel 11:2)., bRav Yehuda says:Once David heard the nature of his ordeal, he sought to prevent himself from experiencing lust. bHe transformed his nighttime bed into his daytime bed,i.e., he engaged in intercourse with his wives during the day, in an attempt to quell his lust. bBut a ihalakha /i,i.e., a Torah statement, bescaped him: There is a small limb in manthat he employs in sexual intercourse. If bhe starvesthe limb, and does not overindulge, it bis satiated; butif bhe satiatesthe limb and overindulges in sexual intercourse, it bis starving,and desires more. Therefore, his plan had the opposite effect.,The verse states: b“And he walked upon the roof of the king’s house; from the roof he saw a woman bathing, and the woman was very fair to look upon”(II Samuel 11:2). bBathsheba was shampooing her head behind a beehive,which concealed her from sight. bSatan came and appeared toDavid bas a bird.David bshot an arrow atthe bird, the arrow bsevered the beehive,Bathsheba bwas exposed, andDavid bsaw her. /b, bImmediately,it is written: b“And David sent and inquired after the woman. And one said: Is not this Bathsheba, daughter of Eliam, the wife of Uriah the Hittite? And David sent messengers, and took her, and she came to him, and he lay with her, for she was purified from her impurity, and then she returned to her house”(II Samuel 11:3–4). bAnd that isthe meaning of that bwhich is written: “You have proved my heart; You have visited me in the night: You have tried me, but You find nothing; let no presumptuous thought pass my lips”(Psalms 17:3). David bsaid: Oh, that a muzzle would have fallen upon the mouth of the one who hates me,a euphemism for his own mouth, band I would not have said anything like thatand I would have withstood the ordeal., bRava taught: Whatis the meaning of that bwhich is written: “To the leader, of David. In the Lord I put my trust; how can you say to my soul: Flee like a bird to your mountain”(Psalms 11:1)? bDavid said before the Holy One, Blessed be He: Master of the Universe, pardon me for that sinwith Bathsheba so bthatthe wicked people bwill not say: The mountain that is among you,i.e., the luminary of the generation, David, bwas drivenfrom the world due to ba birdthat led to his transgression., bRava taught: Whatis the meaning of that bwhich is written: “Against You, only You, have I sinned, and done what is evil in Your eyes; that You are justified when You speak, and right when You judge”(Psalms 51:6)? bDavid said before the Holy One, Blessed be He: It is revealed and known before You that if I sought to suppress myevil binclination, I would have suppressed it; but I said:I will sin, so bthat they will not say a servant overcame his masterand withstood the ordeal even though God said that he would not., bRava taught: Whatis the meaning of that bwhich is written: “For I am ready to stumble [ iletzela /i] and my pain is always before me”(Psalms 38:18)? bBathsheba, daughter of Eliam, wasdesignated as bfit for David from the six days of Creation.Rava interprets that the term iletzelais referring to Eve, who was taken from the side [ itzela /i] of Adam, the first man, and explains that she was destined for him, just as Eve was destined for Adam. bBut she came to him through pain. And likewise, the school of Rabbi Yishmael taught: Bathsheba, daughter of Eliam, wasdesignated as bfit for David, but he partook of her unripe,before the appointed time. David would have ultimately married her in a permitted manner after the death of Uriah., bRava taught: Whatis the meaning of that bwhich is written: “And when I limped they rejoiced and gathered, the wretched gather themselves together against me, and those whom I know not; they tore and did not cease [ idammu /i]”(Psalms 35:15)? bDavid said before the Holy One, Blessed be He: Master of the Universe. It is revealed and known before you that ifmy enemies bwere to tear my flesh, my blood [ idami /i] would not flow to the ground,due to excessive fasting (see II Samuel 12:16–17).,David continued: bMoreover,my enemies torment me to the extent that bat the time when they are engaged inthe public study of the ihalakhotof the bfour court-imposed death penalties they interrupt their study and say to me: David,concerning bone who engages in intercourse with a married woman, his deathis effected bwith whatform of execution? And bI said to them:Concerning bone who engages in intercourse with a married womanbefore witnesses and with forewarning, bhis death is by strangulation, and he has a share in the World-to-Come. But one who humiliates another before the multitudes has no share in the World-to-Come.The transgression of those who humiliated David is clearly more severe than the transgression of David himself., bRav Yehuda saysthat bRav says: Even during the time of his illness he fulfilledthe mitzva of bconjugal rights for eighteenwives, bas it is stated: “I am weary with my groaning; every night I speak in my bed; I melt away my couch with tears”(Psalms 6:7). Even when he was weary and groaning he still spoke in his bed, a euphemism for sexual intercourse. bAnd Rav Yehuda saysthat bRav says: David sought to engage in idol worshipduring Absalom’s coup, bas it is stated: “And it came to pass when David was at the top [ irosh /i] of the ascent, where he would bow to God”(II Samuel 15:32), band irosh /imeans bnothing other than idol worship, as it is stated: “As for that image, its head [ ireishei /i] was of fine gold”(Daniel 2:32).,It is written: b“Behold Hushai the Archite came to meet him with his coat rent and earth upon his head”(II Samuel 15:32). Hushai bsaid to David: Shall they say a king like you will engage in idol worship?David bsaid to him:Is it preferable that they say with regard to ba king like me,known to be righteous, that bhis son will kill him?David continued, referring to himself in third person: bIt is preferable that he shall engage in idol worship and the name of Heaven shall not be desecrated in publicthrough the murder of a righteous king in this manner.,Hushai bsaidto him: bWhat is the reasonthat byou married a beautiful woman,the mother of Absalom? David bsaid to him:With regard to ba beautiful woman, the Merciful One permittedmarrying bher.Hushai bsaid to him:But byou did not interpret the juxtaposedverses, bas juxtaposed tothe portion of the beautiful woman is the portion beginning: b“If a man has a stubborn and rebellious son”(Deuteronomy 21:18). From that juxtaposition it is derived: bAnyone who marries a beautiful woman has a stubborn and rebellious son.Therefore, even if Absalom kills you, there will be no desecration of God’s name, as the people will attribute his actions to his mother., bRabbi Dostai from Biri taught: To what is David comparable?He is comparable bto a Samaritan merchant,who incrementally lowers the price until the buyer agrees to purchase the merchandise. bDavid said before the Holy One, Blessed be He: Master of the Universe: “Who can discern his errors”(Psalms 19:13), i.e., forgive me for the unwitting sins that I committed. God bsaid to him: They are forgiven for you.David asked more: b“Cleanse me from hidden faults”(Psalms 19:13), i.e., pardon me for transgressions that I committed in private, even if I performed them intentionally. God said to him: bThey are forgiven for you.David requested: b“Keep back your servant also from intentional sins”(Psalms 19:14). God said to him: bThey are forgiven for you.David requested: b“Let them not have dominion over me, then I shall be faultless”(Psalms 19:14), and I further request bthat the Sages will not speak of meand condemn me. God said to him: bThey are forgiven for you. /b,David requested: b“And I shall be clear from great transgression”(Psalms 19:14), meaning bthat my transgressionwith Bathsheba and Uriah bwill not be writtenin the Bible. God bsaid to him:That is bimpossible. And just asthe letter iyodthat I removed fromthe name of bSarai,wife of Abraham, when I changed her name to Sarah, was bstanding and screaming several yearsover its omission from the Bible buntil Joshua came and I addedthe iyod bto hisname, bas it is stated: “And Moses called Hosea, son of Nun, Joshua [ iYehoshua /i]”(Numbers 13:16); bthe entire portionof your transgression, which is fit to be included in the Bible, ball the more soit cannot be omitted.,The verse states: b“And I shall be clear from great transgression”(Psalms 19:14). David bsaid beforeGod: bMaster of the Universe, pardon me for that entire sin.God bsaidto him: bYour son Solomon is already destined to say with his wisdom: “Can a man take fire in his lap and his garments not be burned? Can one walk on hot coals and his feet not be scorched? So too one who lies with his neighbor’s wife; anyone who touches her shall not go unpunished”(Proverbs 6:27–29). David bsaid to Him: Will that man,David, bbe expelledfor bthat entiretransgression, with no remedy? God bsaid toDavid: bAccept upon yourself afflictions,and that will atone for your sins. bHe acceptedafflictions bupon himself. /b, bRav Yehuda saysthat bRav says:For bsix months David was afflicted with leprosy and the Divine Presence abandoned him andthe members of bthe Sanhedrin dissociatedthemselves bfrom him. He was afflicted with leprosy, as it is stated: “Purge me with hyssop and I shall be clean; wash me, and I shall be whiter than snow”(Psalms 51:9), indicating that he required purification like a leper. bThe Divine Presence abandoned him, as it is stated: “Restore me to joy of Your salvation; and uphold me with a willing spirit”(Psalms 51:14). bAndthe members of bthe Sanhedrin dissociatedthemselves bfrom him, as it is stated: “Let those who fear You turn to me,and those who have known Your testimonies” (Psalms 119:79). bFrom where do wederive that this lasted for bsix months?It is derived bas it is written: “And the days that David reigned over Israel were forty years; /b


Subjects of this text:

subject book bibliographic info
angel Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 118
apocalypse/apocalyptic Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 78
audience Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 78
bathsheba Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 404
baumgarten, albert i. Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 293
baumgarten, joseph m. Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 293
belial Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 521
covenant Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 404
cross, frank moore Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 293
cult, of jerusalem temple Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 28
damascus Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 404
david Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 404
deuteronomy and deuteronomistic history Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 293
dimant, devorah Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 293
divine presence Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 152
dualism Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 118
eisenman, robert m. Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 293
eschatology, in dead sea scrolls Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 28
eschatology/eschatological Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 78
ezekiel, vision of divine chariot, vision of future temple Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 165
fornication Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 521
garcı´a martı´nez, florentino Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 293
golb, norman Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 293
greed, alleged of priests Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 147, 152
halakhah/halakhot, and aggadah; law and narrative Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 241
hayes, christine Flatto, The Crown and the Courts (2021) 274
high priest Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 521
holy, holiness Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 118
house Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 118
impurity/impurities Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 241
israel Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 404
jerusalem Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 241; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 118
josephus Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 165
kings, biblical Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 78
knibb, michael a. Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 293
kugler, robert a. Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 293
land of israel Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 404
law, biblical/rabbinic—see also, halakhah Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 241
law Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 404
licht, jacob Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 165
menstruation, menstruant Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 521
milgrom, jacob Flatto, The Crown and the Courts (2021) 272
moral impurity Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 521
nathan Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 404
patriarchs, texts Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 241
poor, attitudes toward, at qumran Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 147, 152
prayer Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 78, 241
priests/priesthood Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 241
qimron, elisha Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 293
rabbanite sages, talmud Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 404
reformist sect, versus rejectionist Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 147
regev, eyal Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 293
repentance Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 404
ritual-physical impurity Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 521
sabbath Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 241
saldarini, anthony j. Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 293
scholars Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 404
sectarian/sectarianism Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 78, 241
sectarianism Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 28
sin Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 404
space (sacred)' Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 28
tabernacle Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 165
talmon, shemaryahu Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 165
temple, as community, at qumran Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 165
temple Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 521; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 118
temple (in jerusalem), second Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 404
temple jerusalem (second) Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 28
tigchelaar, eibert j. c. Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 293
torah Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 78
transmission of impurity Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 521
uriah the hittite Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 404
violence sacred space and Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 28
wealth Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 521
wilson, bryan r. Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 147
yadin, yigael Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 293