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Tiresias: The Ancient Mediterranean Religions Source Database



6269
Hebrew Bible, 1 Kings, 6.20


nanAnd before the Sanctuary which was twenty cubits in length, and twenty cubits in breadth, and twenty cubits in the height thereof, overlaid with pure gold, he set an altar, which he covered with cedar.


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

11 results
1. Hebrew Bible, Exodus, 25.10, 26.34 (9th cent. BCE - 3rd cent. BCE)

26.34. וְנָתַתָּ אֶת־הַכַּפֹּרֶת עַל אֲרוֹן הָעֵדֻת בְּקֹדֶשׁ הַקֳּדָשִׁים׃ 25.10. And they shall make an ark of acacia-wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof." 26.34. And thou shalt put the ark-cover upon the ark of the testimony in the most holy place."
2. Hebrew Bible, Psalms, 28.2 (9th cent. BCE - 3rd cent. BCE)

28.2. שְׁמַע קוֹל תַּחֲנוּנַי בְּשַׁוְּעִי אֵלֶיךָ בְּנָשְׂאִי יָדַי אֶל־דְּבִיר קָדְשֶׁךָ׃ 28.2. Hear the voice of my supplications, when I cry unto Thee, When I lift up my hands toward Thy holy Sanctuary."
3. Hebrew Bible, 1 Kings, 6.5-6.19, 6.21-6.35, 7.49, 8.6-8.8 (8th cent. BCE - 5th cent. BCE)

6.5. וַיִּבֶן עַל־קִיר הַבַּיִת יצוע [יָצִיעַ] סָבִיב אֶת־קִירוֹת הַבַּיִת סָבִיב לַהֵיכָל וְלַדְּבִיר וַיַּעַשׂ צְלָעוֹת סָבִיב׃ 6.6. היצוע [הַיָּצִיעַ] הַתַּחְתֹּנָה חָמֵשׁ בָּאַמָּה רָחְבָּהּ וְהַתִּיכֹנָה שֵׁשׁ בָּאַמָּה רָחְבָּהּ וְהַשְּׁלִישִׁית שֶׁבַע בָּאַמָּה רָחְבָּהּ כִּי מִגְרָעוֹת נָתַן לַבַּיִת סָבִיב חוּצָה לְבִלְתִּי אֲחֹז בְּקִירוֹת־הַבָּיִת׃ 6.7. וְהַבַּיִת בְּהִבָּנֹתוֹ אֶבֶן־שְׁלֵמָה מַסָּע נִבְנָה וּמַקָּבוֹת וְהַגַּרְזֶן כָּל־כְּלִי בַרְזֶל לֹא־נִשְׁמַע בַּבַּיִת בְּהִבָּנֹתוֹ׃ 6.8. פֶּתַח הַצֵּלָע הַתִּיכֹנָה אֶל־כֶּתֶף הַבַּיִת הַיְמָנִית וּבְלוּלִּים יַעֲלוּ עַל־הַתִּיכֹנָה וּמִן־הַתִּיכֹנָה אֶל־הַשְּׁלִשִׁים׃ 6.9. וַיִּבֶן אֶת־הַבַּיִת וַיְכַלֵּהוּ וַיִּסְפֹּן אֶת־הַבַּיִת גֵּבִים וּשְׂדֵרֹת בָּאֲרָזִים׃ 6.11. וַיְהִי דְּבַר־יְהוָה אֶל־שְׁלֹמֹה לֵאמֹר׃ 6.12. הַבַּיִת הַזֶּה אֲשֶׁר־אַתָּה בֹנֶה אִם־תֵּלֵךְ בְּחֻקֹּתַי וְאֶת־מִשְׁפָּטַי תַּעֲשֶׂה וְשָׁמַרְתָּ אֶת־כָּל־מִצְוֺתַי לָלֶכֶת בָּהֶם וַהֲקִמֹתִי אֶת־דְּבָרִי אִתָּךְ אֲשֶׁר דִּבַּרְתִּי אֶל־דָּוִד אָבִיךָ׃ 6.13. וְשָׁכַנְתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל וְלֹא אֶעֱזֹב אֶת־עַמִּי יִשְׂרָאֵל׃ 6.14. וַיִּבֶן שְׁלֹמֹה אֶת־הַבַּיִת וַיְכַלֵּהוּ׃ 6.15. וַיִּבֶן אֶת־קִירוֹת הַבַּיִת מִבַּיְתָה בְּצַלְעוֹת אֲרָזִים מִקַּרְקַע הַבַּיִת עַד־קִירוֹת הַסִּפֻּן צִפָּה עֵץ מִבָּיִת וַיְצַף אֶת־קַרְקַע הַבַּיִת בְּצַלְעוֹת בְּרוֹשִׁים׃ 6.16. וַיִּבֶן אֶת־עֶשְׂרִים אַמָּה מירכותי [מִיַּרְכְּתֵי] הַבַּיִת בְּצַלְעוֹת אֲרָזִים מִן־הַקַּרְקַע עַד־הַקִּירוֹת וַיִּבֶן לוֹ מִבַּיִת לִדְבִיר לְקֹדֶשׁ הַקֳּדָשִׁים׃ 6.17. וְאַרְבָּעִים בָּאַמָּה הָיָה הַבָּיִת הוּא הַהֵיכָל לִפְנָי׃ 6.18. וְאֶרֶז אֶל־הַבַּיִת פְּנִימָה מִקְלַעַת פְּקָעִים וּפְטוּרֵי צִצִּים הַכֹּל אֶרֶז אֵין אֶבֶן נִרְאָה׃ 6.19. וּדְבִיר בְּתוֹךְ־הַבַּיִת מִפְּנִימָה הֵכִין לְתִתֵּן שָׁם אֶת־אֲרוֹן בְּרִית יְהוָה׃ 6.21. וַיְצַף שְׁלֹמֹה אֶת־הַבַּיִת מִפְּנִימָה זָהָב סָגוּר וַיְעַבֵּר ברתיקות [בְּרַתּוּקוֹת] זָהָב לִפְנֵי הַדְּבִיר וַיְצַפֵּהוּ זָהָב׃ 6.22. וְאֶת־כָּל־הַבַּיִת צִפָּה זָהָב עַד־תֹּם כָּל־הַבָּיִת וְכָל־הַמִּזְבֵּחַ אֲ‍שֶׁר־לַדְּבִיר צִפָּה זָהָב׃ 6.23. וַיַּעַשׂ בַּדְּבִיר שְׁנֵי כְרוּבִים עֲצֵי־שָׁמֶן עֶשֶׂר אַמּוֹת קוֹמָתוֹ׃ 6.24. וְחָמֵשׁ אַמּוֹת כְּנַף הַכְּרוּב הָאֶחָת וְחָמֵשׁ אַמּוֹת כְּנַף הַכְּרוּב הַשֵּׁנִית עֶשֶׂר אַמּוֹת מִקְצוֹת כְּנָפָיו וְעַד־קְצוֹת כְּנָפָיו׃ 6.25. וְעֶשֶׂר בָּאַמָּה הַכְּרוּב הַשֵּׁנִי מִדָּה אַחַת וְקֶצֶב אֶחָד לִשְׁנֵי הַכְּרֻבִים׃ 6.26. קוֹמַת הַכְּרוּב הָאֶחָד עֶשֶׂר בָּאַמָּה וְכֵן הַכְּרוּב הַשֵּׁנִי׃ 6.27. וַיִּתֵּן אֶת־הַכְּרוּבִים בְּתוֹךְ הַבַּיִת הַפְּנִימִי וַיִּפְרְשׂוּ אֶת־כַּנְפֵי הַכְּרֻבִים וַתִּגַּע כְּנַף־הָאֶחָד בַּקִּיר וּכְנַף הַכְּרוּב הַשֵּׁנִי נֹגַעַת בַּקִּיר הַשֵּׁנִי וְכַנְפֵיהֶם אֶל־תּוֹךְ הַבַּיִת נֹגְעֹת כָּנָף אֶל־כָּנָף׃ 6.28. וַיְצַף אֶת־הַכְּרוּבִים זָהָב׃ 6.29. וְאֵת כָּל־קִירוֹת הַבַּיִת מֵסַב קָלַע פִּתּוּחֵי מִקְלְעוֹת כְּרוּבִים וְתִמֹרֹת וּפְטוּרֵי צִצִּים מִלִּפְנִים וְלַחִיצוֹן׃ 6.31. וְאֵת פֶּתַח הַדְּבִיר עָשָׂה דַּלְתוֹת עֲצֵי־שָׁמֶן הָאַיִל מְזוּזוֹת חֲמִשִׁית׃ 6.32. וּשְׁתֵּי דַּלְתוֹת עֲצֵי־שֶׁמֶן וְקָלַע עֲלֵיהֶם מִקְלְעוֹת כְּרוּבִים וְתִמֹרוֹת וּפְטוּרֵי צִצִּים וְצִפָּה זָהָב וַיָּרֶד עַל־הַכְּרוּבִים וְעַל־הַתִּמֹרוֹת אֶת־הַזָּהָב׃ 6.33. וְכֵן עָשָׂה לְפֶתַח הַהֵיכָל מְזוּזוֹת עֲצֵי־שָׁמֶן מֵאֵת רְבִעִית׃ 6.34. וּשְׁתֵּי דַלְתוֹת עֲצֵי בְרוֹשִׁים שְׁנֵי צְלָעִים הַדֶּלֶת הָאַחַת גְּלִילִים וּשְׁנֵי קְלָעִים הַדֶּלֶת הַשֵּׁנִית גְּלִילִים׃ 6.35. וְקָלַע כְּרוּבִים וְתִמֹרוֹת וּפְטֻרֵי צִצִּים וְצִפָּה זָהָב מְיֻשָּׁר עַל־הַמְּחֻקֶּה׃ 7.49. וְאֶת־הַמְּנֹרוֹת חָמֵשׁ מִיָּמִין וְחָמֵשׁ מִשְּׂמֹאול לִפְנֵי הַדְּבִיר זָהָב סָגוּר וְהַפֶּרַח וְהַנֵּרֹת וְהַמֶּלְקַחַיִם זָהָב׃ 8.6. וַיָּבִאוּ הַכֹּהֲנִים אֶת־אֲרוֹן בְּרִית־יְהוָה אֶל־מְקוֹמוֹ אֶל־דְּבִיר הַבַּיִת אֶל־קֹדֶשׁ הַקֳּדָשִׁים אֶל־תַּחַת כַּנְפֵי הַכְּרוּבִים׃ 8.6. לְמַעַן דַּעַת כָּל־עַמֵּי הָאָרֶץ כִּי יְהוָה הוּא הָאֱלֹהִים אֵין עוֹד׃ 8.7. כִּי הַכְּרוּבִים פֹּרְשִׂים כְּנָפַיִם אֶל־מְקוֹם הָאָרוֹן וַיָּסֹכּוּ הַכְּרֻבִים עַל־הָאָרוֹן וְעַל־בַּדָּיו מִלְמָעְלָה׃ 8.8. וַיַּאֲרִכוּ הַבַּדִּים וַיֵּרָאוּ רָאשֵׁי הַבַּדִּים מִן־הַקֹּדֶשׁ עַל־פְּנֵי הַדְּבִיר וְלֹא יֵרָאוּ הַחוּצָה וַיִּהְיוּ שָׁם עַד הַיּוֹם הַזֶּה׃ 6.5. And against the wall of the house he built a side-structure round about, against the walls of the house round about, both of the temple and of bthe sanctuary; and he made side-chambers round about;" 6.6. the nethermost story of the side-structure was five cubits broad, and the middle was six cubits broad, and the third was seven cubits broad; for on the outside he made rebatements in the wall of the house round about, that the beams should not have hold in the walls of the house.—" 6.7. For the house, when it was in building, was built of stone made ready at the quarry; and there was neither hammer nor axe nor any tool of iron heard in the house, while it was in building.—" 6.8. The door for the clowest row of chambers was in the right side of the house and they went up by winding stairs into the middle row, and out of the middle into the third." 6.9. So he built the house, and finished it; and he covered in the house with planks of cedar over beams." 6.10. And he built the stories of the side-structure against all the house, each five cubits high; and they rested on the house with timber of cedar." 6.11. And the word of the LORD came to Solomon, saying:" 6.12. ’As for this house which thou art building, if thou wilt walk in My statutes, and execute Mine ordices, and keep all My commandments to walk in them; then will I establish My word with thee, which I spoke unto David thy father;" 6.13. in that I will dwell therein among the children of Israel, and will not forsake My people Israel.’" 6.14. So Solomon built the house, and finished it." 6.15. And he built the walls of the house within with boards of cedar; from the floor of the house unto the joists of the ceiling, he covered them on the inside with wood; and he covered the floor of the house with boards of cypress." 6.16. And he built twenty cubits on the hinder part of the house with boards of cedar from the floor unto the joists; he even built them for himself within, for a Sanctuary, even for the most holy place." 6.17. And the house, that is, the temple before [the Sanctuary], was forty cubits long." 6.18. And the cedar on the house within was carved with knops and open flowers; all was cedar; there was no stone seen." 6.19. And he prepared the Sanctuary in the midst of the house within, to set there the ark of the covet of the LORD." 6.21. So Solomon overlaid athe house within with pure gold; and he drew chains of gold across the wall before the Sanctuary; and he overlaid it with gold." 6.22. And the whole house he overlaid with gold, until all the house was finished; also the whole altar that belonged to the Sanctuary he overlaid with gold." 6.23. And in the Sanctuary he made two cherubim of olive-wood, each ten cubits high." 6.24. And five cubits was the one wing of the cherub, and five cubits the other wing of the cherub; from the uttermost part of the one wing unto the uttermost part of the other were ten cubits." 6.25. And the other cherub was ten cubits; both the cherubim were of one measure and one form." 6.26. The height of the one cherub was ten cubits, and so was it of the other cherub." 6.27. And he set the cherubim within the inner house; and the wings of the cherubim were stretched forth, so that the wing of the one touched the one wall, and the wing of the other cherub touched the other wall; and their wings touched one another in the midst of the house." 6.28. And he overlaid the cherubim with gold." 6.29. And he carved all the walls of the house round about with carved figures of cherubim and palm-trees and open flowers, within and without." 6.30. And the floor of the house he overlaid with gold, within and without." 6.31. And for the entrance of the Sanctuary he made doors of olive-wood, the door-posts within the frame having five angles." 6.32. And as for the two doors of olive-wood, he carved upon them carvings of cherubim and palm-trees and open flowers, and overlaid them with gold; and he spread the gold upon the cherubim, and upon the palm-trees." 6.33. So also made he for the entrance of the temple door-posts of olive-wood, within a frame four-square;" 6.34. and two doors of cypress-wood; the two leaves of the one door were folding, and the two leaves of the other door were folding." 6.35. And he carved thereon cherubim and palm-trees and open flowers; and he overlaid them with gold fitted upon the graven work." 7.49. and the candlesticks, five on the right side, and five on the left, before the Sanctuary, of pure gold; and the flowers, and the lamps, and the tongs, of gold;" 8.6. And the priests brought in the ark of the covet of the LORD unto its place, into the Sanctuary of the house, to the most holy place, even under the wings of the cherubim." 8.7. For the cherubim spread forth their wings over the place of the ark, and the cherubim covered the ark and the staves thereof above." 8.8. And the staves were so long that the ends of the staves were seen from the holy place, even before the Sanctuary; but they could not be seen without; and there they are unto this day."
4. Hebrew Bible, Isaiah, 5.1-5.7, 6.3 (8th cent. BCE - 5th cent. BCE)

5.1. אָשִׁירָה נָּא לִידִידִי שִׁירַת דּוֹדִי לְכַרְמוֹ כֶּרֶם הָיָה לִידִידִי בְּקֶרֶן בֶּן־שָׁמֶן׃ 5.1. כִּי עֲשֶׂרֶת צִמְדֵּי־כֶרֶם יַעֲשׂוּ בַּת אֶחָת וְזֶרַע חֹמֶר יַעֲשֶׂה אֵיפָה׃ 5.2. הוֹי הָאֹמְרִים לָרַע טוֹב וְלַטּוֹב רָע שָׂמִים חֹשֶׁךְ לְאוֹר וְאוֹר לְחֹשֶׁךְ שָׂמִים מַר לְמָתוֹק וּמָתוֹק לְמָר׃ 5.2. וַיְעַזְּקֵהוּ וַיְסַקְּלֵהוּ וַיִּטָּעֵהוּ שֹׂרֵק וַיִּבֶן מִגְדָּל בְּתוֹכוֹ וְגַם־יֶקֶב חָצֵב בּוֹ וַיְקַו לַעֲשׂוֹת עֲנָבִים וַיַּעַשׂ בְּאֻשִׁים׃ 5.3. וְעַתָּה יוֹשֵׁב יְרוּשָׁלִַם וְאִישׁ יְהוּדָה שִׁפְטוּ־נָא בֵּינִי וּבֵין כַּרְמִי׃ 5.3. וְיִנְהֹם עָלָיו בַּיּוֹם הַהוּא כְּנַהֲמַת־יָם וְנִבַּט לָאָרֶץ וְהִנֵּה־חֹשֶׁךְ צַר וָאוֹר חָשַׁךְ בַּעֲרִיפֶיהָ׃ 5.4. מַה־לַּעֲשׂוֹת עוֹד לְכַרְמִי וְלֹא עָשִׂיתִי בּוֹ מַדּוּעַ קִוֵּיתִי לַעֲשׂוֹת עֲנָבִים וַיַּעַשׂ בְּאֻשִׁים׃ 5.5. וְעַתָּה אוֹדִיעָה־נָּא אֶתְכֶם אֵת אֲשֶׁר־אֲנִי עֹשֶׂה לְכַרְמִי הָסֵר מְשׂוּכָּתוֹ וְהָיָה לְבָעֵר פָּרֹץ גְּדֵרוֹ וְהָיָה לְמִרְמָס׃ 5.6. וַאֲשִׁיתֵהוּ בָתָה לֹא יִזָּמֵר וְלֹא יֵעָדֵר וְעָלָה שָׁמִיר וָשָׁיִת וְעַל הֶעָבִים אֲצַוֶּה מֵהַמְטִיר עָלָיו מָטָר׃ 5.7. כִּי כֶרֶם יְהוָה צְבָאוֹת בֵּית יִשְׂרָאֵל וְאִישׁ יְהוּדָה נְטַע שַׁעֲשׁוּעָיו וַיְקַו לְמִשְׁפָּט וְהִנֵּה מִשְׂפָּח לִצְדָקָה וְהִנֵּה צְעָקָה׃ 6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ 5.1. Let me sing of my well-beloved, A song of my beloved touching his vineyard. My well-beloved had a vineyard In a very fruitful hill;" 5.2. And he digged it, and cleared it of stones, And planted it with the choicest vine, And built a tower in the midst of it, And also hewed out a vat therein; And he looked that it should bring forth grapes, And it brought forth wild grapes. ." 5.3. And now, O inhabitants of Jerusalem and men of Judah, Judge, I pray you, betwixt me and my vineyard." 5.4. What could have been done more to my vineyard, That I have not done in it? Wherefore, when I looked that it should bring forth grapes, Brought it forth wild grapes?" 5.5. And now come, I will tell you What I will do to my vineyard: I will take away the hedge thereof, And it shall be eaten up; I will break down the fence thereof, And it shall be trodden down;" 5.6. And I will lay it waste: It shall not be pruned nor hoed, But there shall come up briers and thorns; I will also command the clouds That they rain no rain upon it." 5.7. For the vineyard of the LORD of hosts is the house of Israel, And the men of Judah the plant of His delight; And He looked for justice, but behold violence; For righteousness, but behold a cry." 6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory."
5. Hebrew Bible, Ezekiel, 40.31-40.34, 41.18, 41.20-41.22, 41.25 (6th cent. BCE - 5th cent. BCE)

40.31. וְאֵלַמָּו אֶל־חָצֵר הַחִצוֹנָה וְתִמֹרִים אֶל־אילו [אֵילָיו] וּמַעֲלוֹת שְׁמוֹנֶה מעלו [מַעֲלָיו׃] 40.32. וַיְבִיאֵנִי אֶל־הֶחָצֵר הַפְּנִימִי דֶּרֶךְ הַקָּדִים וַיָּמָד אֶת־הַשַּׁעַר כַּמִּדּוֹת הָאֵלֶּה׃ 40.33. ותאו [וְתָאָיו] ואלו [וְאֵלָיו] ואלמו [וְאֵלַמָּיו] כַּמִּדּוֹת הָאֵלֶּה וְחַלּוֹנוֹת לוֹ ולאלמו [וּלְאֵלַמָּיו] סָבִיב סָבִיב אֹרֶךְ חֲמִשִּׁים אַמָּה וְרֹחַב חָמֵשׁ וְעֶשְׂרִים אַמָּה׃ 40.34. ואלמו [וְאֵלַמָּיו] לֶחָצֵר הַחִיצוֹנָה וְתִמֹרִים אֶל־אלו [אֵלָיו] מִפּוֹ וּמִפּוֹ וּשְׁמֹנֶה מַעֲלוֹת מעלו [מַעֲלָיו׃] 41.18. וְעָשׂוּי כְּרוּבִים וְתִמֹרִים וְתִמֹרָה בֵּין־כְּרוּב לִכְרוּב וּשְׁנַיִם פָּנִים לַכְּרוּב׃ 41.21. הַהֵיכָל מְזוּזַת רְבֻעָה וּפְנֵי הַקֹּדֶשׁ הַמַּרְאֶה כַּמַּרְאֶה׃ 41.22. הַמִּזְבֵּחַ עֵץ שָׁלוֹשׁ אַמּוֹת גָּבֹהַּ וְאָרְכּוֹ שְׁתַּיִם־אַמּוֹת וּמִקְצֹעוֹתָיו לוֹ וְאָרְכּוֹ וְקִירֹתָיו עֵץ וַיְדַבֵּר אֵלַי זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי יְהוָה׃ 41.25. וַעֲשׂוּיָה אֲלֵיהֶן אֶל־דַּלְתוֹת הַהֵיכָל כְּרוּבִים וְתִמֹרִים כַּאֲשֶׁר עֲשׂוּיִם לַקִּירוֹת וְעָב עֵץ אֶל־פְּנֵי הָאוּלָם מֵהַחוּץ׃ 40.31. And the arches thereof were toward the outer court; and palm-trees were upon the posts thereof; and the going up to it had eight steps." 40.32. And he brought me into the inner court toward the east; and he measured the gate according to these measures;" 40.33. and the cells thereof, and the posts thereof, and the arches thereof, according to these measures; and there were windows therein and in the arches thereof round about; it was fifty cubits long, and five and twenty cubits broad." 40.34. And the arches thereof were toward the outer court; and palm-trees were upon the posts thereof, on this side, and on that side; and the going up to it had eight steps." 41.18. And it was made with cherubim and palm-trees; and a palm-tree was between cherub and cherub, and every cherub had two faces;" 41.20. From the ground unto above the door were cherubim and palm-trees made; and so on the wall of the temple." 41.21. As for the temple, the jambs were squared; and the face of the sanctuary had an appearance such as is the appearance." 41.22. The altar, three cubits high, and the length thereof two cubits, was of wood, and so the corners thereof; the length thereof, and the walls thereof, were also of wood; and he said unto me: ‘This is the table that is before the LORD.’" 41.25. And there were made on them, on the doors of the temple, cherubim and palm-trees, like as were made upon the walls; and there were thick beams of wood upon the face of the porch without."
6. Hebrew Bible, 2 Chronicles, 3.6, 4.21 (5th cent. BCE - 3rd cent. BCE)

3.6. וַיְצַף אֶת־הַבַּיִת אֶבֶן יְקָרָה לְתִפְאָרֶת וְהַזָּהָב זְהַב פַּרְוָיִם׃ 4.21. וְהַפֶּרַח וְהַנֵּרוֹת וְהַמֶּלְקַחַיִם זָהָב הוּא מִכְלוֹת זָהָב׃ 3.6. And he garnished the house with precious stones for beauty; and the gold was gold of Parvaim." 4.21. and the flowers, and the lamps, and the tongs, of gold, and that perfect gold;"
7. Dead Sea Scrolls, Apgen, 2.23 (2nd cent. BCE - 1st cent. CE)

8. Dead Sea Scrolls, Community Rule, 8.4-8.9 (2nd cent. BCE - 1st cent. CE)

9. Dead Sea Scrolls, Genesis Apocryphon, 2.23 (2nd cent. BCE - 1st cent. CE)

10. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)

99a. הא קא משמע לן למטה כלמעלה מה למעלה אין משמש כלום אף למטה אין משמש כלום,מסייע ליה לר' לוי דאמר ר' לוי ואיתימא רבי יוחנן דבר זה מסורת בידינו מאבותינו מקום ארון וכרובים אינו מן המדה תניא נמי הכי ארון שעשה משה יש לו ריוח עשר אמות לכל רוח ורוח,אמר רבנאי אמר שמואל כרובים בנס הן עומדין שנאמר (מלכים א ו, כד) וחמש אמות כנף הכרוב האחת וחמש אמות כנף הכרוב השנית עשר אמות מקצות כנפיו ועד קצות כנפיו גופייהו היכא הוו קיימי אלא שמע מינה בנס הן עומדין,מתקיף לה אביי ודלמא בולטין כתרנגולין הוו קיימי מתקיף לה רבא ודלמא זה שלא כנגד זה הוו קיימי מתקיף לה רב אחא בר יעקב ודלמא באלכסונא הוו קיימי,מתקיף לה רב הונא בריה דרב יהושע ודלמא ביתא מעילאי רווח מתקיף לה רב פפא ודלמא מיכף הוו כייפי ידייהו מתקיף לה רב אשי ודלמא שלחופי הוו משלחפי,כיצד הן עומדין רבי יוחנן ור' אלעזר חד אמר פניהם איש אל אחיו וחד אמר פניהם לבית ולמ"ד פניהם איש אל אחיו הא כתיב (דברי הימים ב ג, יג) ופניהם לבית לא קשיא כאן בזמן שישראל עושין רצונו של מקום כאן בזמן שאין ישראל עושין רצונו של מקום,ולמ"ד ופניהם לבית הא כתיב (שמות כה, כ) ופניהם איש אל אחיו דמצדדי אצדודי דתניא אונקלוס הגר אמר כרובים (דברי הימים ב ג, י) מעשה צעצועים הן ומצודדים פניהם כתלמיד הנפטר מרבו:, big strongמתני׳ /strong /big מי שיש לו בור לפנים מביתו של חבירו נכנס בשעה שדרך בני אדם נכנסין ויוצא בשעה שדרך בני אדם יוצאין ואינו מכניס בהמתו ומשקה מבורו אלא ממלא ומשקה מבחוץ וזה עושה לו פותחת וזה עושה לו פותחת:, big strongגמ׳ /strong /big פותחת להיכא אמר ר' יוחנן שניהם לבור בשלמא בעל הבור בעי לאשתמורי מיא דבוריה אלא בעל הבית למה ליה א"ר אלעזר 99a. The verse bteaches us this:The area bbelowthe cherubs bis likethe area babovethem; bjust asthe area babovethe cherubs’ wings, which were spread out in the air, bwas not used for anything,i.e., it was empty space, bso toothe area bbelowthem bwas not used for anythingand was empty.,This bsupportsthe opinion of bRabbi Levi, as Rabbi Levi said, and some sayit was bRabbi Yoḥawho said: bThis matter is a tradition handeddown bto us by our ancestors: The spaceoccupied by the bArkof the Covet bandthe bcherubs is notincluded bin the measurementof the Holy of Holies in which it rested, as miraculously it did not occupy any space at all. The Gemara comments: bThis is also taughtin a ibaraita /i: When they brought bthe Ark that Moses craftedinto the Holy of Holies in the Temple of King Solomon, even though the total width of the Holy of Holies was only twenty cubits, nevertheless the Ark bhad ten cubitsof empty bspacebetween it and the wall bin each and every direction. /b, bRabbenai saysthat bShmuel says:The bcherubs stood miraculouslyand did not occupy any physical space, bas it is stated: “And five cubits was one wing of the cherub, and five cubits was the second wing of the cherub; ten cubits from the tip of its wings until the tip of its wings”(I Kings 6:24). Accordingly, the wings of two cherubs, standing side by side, would occupy the entire twenty cubits width of the Sanctuary. But if so, bwhere,in what space, bwere their bodies standing?Since their wings alone, which protruded from the sides of cherubs’ bodies, occupied twenty cubits, there was no room left in which their bodies could stand. bRather,one must bconclude fromthe verse that the cherubs bstood miraculouslyand did not occupy any physical space., bAbaye objects to thisproof: bBut perhaps they stoodwith their bodies bemergingbeneath their wings, blike chickens,with their wings protruding above them from the same point in the center of their backs. If so, their bodies would stand beneath their wings and would not occupy any additional space. bRavaalso bobjects to thisproof: bBut perhaps they stoodso that bthisone bwas not next to thatone and the wings of the two cherubs overlapped, thereby allowing for the additional space occupied by their bodies. bRav Aḥa bar Yaakovalso bobjects to thisproof: bBut perhaps they were standing in a diagonal [ iba’alakhsona /i]alignment from one corner of the Holy of Holies to the diagonally opposite corner. In this way there would be enough space for their bodies and their wings., bRav Huna son of Rav Yehoshuaalso bobjects to thisproof: bBut perhapsthe width of twenty cubits stated in the verse refers only to the width at ground level, whereas bthe room widened at the topand was therefore able to accommodate both their wings and the width of the bodies. bRav Pappaalso bobjects to thisproof: bBut perhaps they were folding their wingssomewhat; since their wings were not fully extended they did not actually fill the full twenty cubits of the Sanctuary. bRav Ashialso bobjects to thisproof: bBut perhapstheir wings bcrossed overone another, so that they did not occupy so much space.,§ Continuing its focus on the cherubs, the Gemara asks: bHow werethe cherubs bstanding? Rabbi Yoḥa and Rabbi Elazardisagree about this. bOne says: Their faceswere turned bone toward the other. And one says: Their faceswere turned btoward the House,i.e., the Sanctuary. The Gemara asks: bBut according to the one who saysthat btheir faceswere turned bone toward the other, isn’t it written: “And their faces were toward the House”(II Chronicles 3:13)? How does he explain the meaning of this verse? The Gemara answers: This is bnot difficult,as their faces miraculously changed directions in reflection of the Jewish people’s relationship to God. bHere,when it states that the cherubs faced each other, it was bwhen the Jewish people do the will of God. There,the verse that describes that the cherubs faced the Sanctuary and not toward each other, was bwhen the Jewish people do not do the will of God. /b,The Gemara asks: bAnd according to the one who saysthey stood as described in the verse: b“And their faces were toward the House,” isn’t it written: “With their faces one toward the other”(Exodus 25:20). How does he explain the meaning of this verse? The Gemara answers: bThey were angled sidewaysso that they turned both to each other and toward the Sanctuary, bas it is taughtin a ibaraita /i: bOnkelos the Convert saidthat the bcherubs wereof the bform of children,as the verse states: “And in the Holy of Holies he made two cherubim of the form of children; and they overlaid them with gold” (II Chronicles 3:10), band their faces were angled sidewaystoward the Ark of the Covet, blike a student taking leave of his teacher. /b, strongMISHNA: /strong bOne who hasownership of ba cisternlocated bbeyond the house of another,i.e., the cistern can be accessed only by entering the property of the other, and also has access rights to that cistern, bmay enterthe house to access his cistern only bat a time when it is usual for people to enter, and may leaveonly bat a time when it is usual for people to leave. Andin addition, bhe may not bring his animalinto the house band waterit bfrom his cistern; rather, hemust bfilla pail with water from the cistern band waterhis animal boutside. And thisone, the owner of the cistern, bconstructs for himself a lockon the entrance to the cistern to prevent the homeowner from drawing water from it, band thatone, the homeowner, bconstructs for himself a lock. /b, strongGEMARA: /strong The mishna states that the owner of the cistern and the homeowner each construct a lock. The Gemara asks: bA lock to where? Rabbi Yoḥa says: Both of themconstruct a lock on the opening bto the cisternto prevent the other from accessing it unilaterally. The Gemara asks: bGranted, the owner of the cisternconstructs a lock, as bhe wants to protect the water of his well. But whydoes bthe homeownerconstruct a lock? bRabbi Elazar said: /b
11. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)

45a. שדומה לפז זהב שחוט שנטוה כחוט זהב סגור בשעה שנפתח כל החנויות נסגרות זהב פרוים שדומה לדם הפרים,רב אשי אמר חמשה הן וכל חד וחד אית ביה זהב וזהב טוב תניא נמי הכי בכל יום היה זהבה ירוק והיום אדום והיינו זהב פרוים שדומה לדם הפרים,בכל יום מקריב פרס שחרית וכו' בכל יום היתה דקה והיום דקה מן הדקה תנו רבנן דקה מה ת"ל והלא כבר נאמר (שמות ל, לו) ושחקת ממנה הדק אלא להביא דקה מן הדקה,בכל יום כהנים עולין במזרחו של כבש דאמר מר כל פינות שאתה פונה לא יהו אלא דרך ימין למזרח,והיום (עולין) באמצע (ויורדין) באמצע מאי טעמא משום כבודו דכהן גדול,בכל יום כהן [גדול] מקדש ידיו ורגליו מן הכיור וכו' מאי טעמא משום כבודו של כהן גדול,בכל יום היו שם ארבע מערכות תנו רבנן בכל יום היו שתים מערכות והיום שלש אחת מערכה גדולה ואחת מערכה שניה של קטורת ואחת שמוסיפין בו ביום דברי רבי יהודה,רבי יוסי אומר בכל יום שלש והיום ארבע אחת של מערכה גדולה ואחת מערכה שניה של קטורת ואחת של קיום האש ואחת שמוסיפין בו ביום,רבי (מאיר) אומר בכל יום ארבע והיום חמש אחת של מערכה גדולה ואחת של מערכה שניה של קטורת ואחת של קיום האש ואחת לאיברים ופדרים שלא נתעכלו מבערב ואחת שמוסיפין בו ביום,דכולי עלמא מיהת תרתי אית להו מנלן אמר קרא (ויקרא ו, ב) היא העולה על מוקדה על המזבח כל הלילה זו מערכה גדולה ואש המזבח תוקד בו זו מערכה שניה של קטורת ורבי יוסי קיום האש מנא ליה נפקא ליה מוהאש על המזבח תוקד בו,ור' יהודה ההוא להצתת אליתא הוא דאתא דתניא היה רבי יהודה אומר מניין להצתת אליתא שלא תהא אלא בראשו של מזבח תלמוד לומר (ויקרא ו, ה) והאש על המזבח תוקד בו אמר רבי יוסי מניין שעושה מערכה לקיום האש תלמוד לומר והאש על המזבח תוקד בו,ורבי יוסי הצתת אליתא מנא ליה נפקא ליה מהיכא דנפקא ליה לרבי שמעון דתניא (ויקרא א, ז) ונתנו בני אהרן הכהן אש על המזבח לימד על הצתת אליתא שלא תהא אלא בכהן כשר ובכלי שרת דברי ר' יהודה אמר לו רבי שמעון וכי תעלה על דעתך שזר קרב לגבי מזבח אלא לימד על הצתת אליתא שלא תהא אלא בראשו של מזבח,ורבי יהודה אי מהתם הוה אמינא קאי אארעא ועביד במפוחא קמ"ל,ורבי מאיר איברים ופדרים שלא נתעכלו מבערב מנא ליה נפקא ליה מואש ורבנן וא"ו לא דרשי,ורבנן איברים ופדרים שלא נתעכלו מבערב מאי עביד להו מהדר להו למערכה גדולה דתניא מניין לאיברים ופדרים שלא נתעכלו מבערב 45a. bbecause it resembles the luster of pearls [ ipaz /i]in the way it glistens. iShaḥutgoldis named as such bbecauseit is very malleable and bis spun like thread [ ishenitve keḥut /i]. iShaḥutis a contraction of the words ishenitve keḥut /i. bClosed goldis so called bbecause whena shop bopensto sell it, ball theother bshops close,as no one is interested in purchasing any other type of gold. iParvayimgoldis so called bbecauseits redness bresembles the blood of bulls [ iparim /i]. /b, bRav Ashi said: There arein fact only bfivetypes of gold, the last five in Rav Ḥisda’s list. Gold and good gold are not independent categories; rather, beach and every oneof the types of gold has two varieties: Regular bgold anda superior variety called bgood gold. That was also taughtin a ibaraitawith regard to iparvayimgold: bOn everyother bdaythe coal pan was made bof greenish gold, buton bthis dayit was made of ba redgold, band this is the iparvayimgold which resembles the blood of bulls. /b,§ The mishna states: bOn everyother bday,a priest bsacrificed a iperas /i,half of a imaneh /i, of incense bin the morning,and a iperasin the afternoon, but on this day the High Priest adds an additional handful of incense and burns it in the Holy of Holies. bOn everyother bday,the incense bwasground bfineas prescribed by the Torah, bbuton bthis day it was superfine. The Sages taughtin a ibaraita /i: The verse states with regard to the incense on Yom Kippur that it is b“finely groundaromatic incense” (Leviticus 16:12). bWhatdoes the bversemean to bteachby this? bHas it not already been stated: “And you shall grind some of it finely”(Exodus 30:36)? bRather, it teachesthat on Yom Kippur the incense has to be bsuperfine. /b,§ The mishna states: bOn everyother bday, priests ascend on the eastern side of the ramp.A ibaraitaexplains the reason for this: bAs the Master said: All the turns that you turn should be only to the right,which, after ascending the altar, means one will turn bto the eastand will mean one will circulate the altar in a counter-clockwise fashion. When they descended, they again turned to the right, which is to the west of the ramp.,§ The mishna continues: bButon bthis daythe priests bascend in the middleof the ramp band descend in the middle. What is the reason? Due to the eminenceof the bHigh Priesthe should not walk on the side but in the middle.,§ We learned in the mishna that beveryother bday the High Priest sanctifies his hands and his feet from the laverlike the other priests, and on this day he sanctifies them from the golden flask. bWhat is the reason? Due to the eminenceof the bHigh Priest. /b,§ The mishna states: bOn everyother bday, there were four arrangementsof wood bthere,upon the altar, but on this day there were five. bThe Sages taughtin the iTosefta /i: bOn everyother bday there were two arrangementsof wood on the altar, bbuton bthis daythere were bthree: One,the blarge arrangement; and one,the bsecond arrangementfor coals bfor the incense; and one,the additional arrangement of wood, bwhich they add on that dayfor the incense that is burned in the Holy of Holies. This is bthe statement of Rabbi Yehuda. /b, bRabbi Yosei says: On everyother bdaythere were bthreearrangements, bbuton bthis daythere were bfour: One, the large arrangement; and one,the bsecond arrangement for the incense; and one, for the upkeep of the fire,so that if the fire of the large arrangement begins to die down, wood from this arrangement may be added to it to raise the flames; band one,the additional arrangement of wood bthat they add on that dayfor the incense that is burned in the Holy of Holies., bRabbi Meir says: On everyother bday there were fourarrangements of wood on the altar bbuton bthis daythere were bfive: One,the blarge arrangement; and one,the bsecond arrangement for the incense; and one, for the upkeep of the fire;and bone, forburning bthe limbs and fats that were notfully bconsumedon the altar btheprevious bevening; and one,the additional arrangement of wood bthat they add on that dayfor the incense that is burned in the Holy of Holies.,The Gemara analyzes the different opinions: bAt any rate, everyone hasat least btwoarrangements in their calculations. bFrom where do wederive this? bThe verse states: “It is the burnt-offering on the flame on the altar all night”(Leviticus 6:2); bthisis referring to bthe large arrangement.It states further: b“And the fire of the altar shall be kept burning thereby”(Leviticus 6:2), bthisadditional mention of a fire is referring to bthe second arrangement,which is bfor the incense. And from where does Rabbi Yoseilearn about the additional arrangement bfor the upkeep of the fire? He derives itfrom the verse: b“And the fire upon the altar shall be kept burning thereby”(Leviticus 6:5), which mentions fire for the third time., bAndhow does bRabbi Yehuda,who holds that normally there are only two arrangements, explain this third mention of a fire? bThatadditional mention bcomes toteach about bthe kindlingof the bthin wood chips,which were used to ignite the fires on the altar, bas it was taughtin a ibaraita /i: bRabbi Yehuda would say: From whereis it derived bthat the kindling of the wood chips shouldbe done bonly at the top of the altar,rather than setting them alight at the bottom of the altar and carrying them up? bThe verse states: “And the fire upon the altar shall be kept burning thereby”(Leviticus 6:5), which indicates that the fire that is brought there has to be lit on the altar itself. bRabbi Yosei said: From whereis it derived bthat an arrangement for the upkeep of the fire is made? The verse states: “And the fire upon the altar shall be kept burning thereby”(Leviticus 6:5)., bAnd from wheredoes bRabbi Yoseiderive that the bkindling of the wood chipsshould be at the top of the altar? bHe derives it from thesame bplacethat bRabbi Shimon derives it. As it was taughtin a ibaraita /i: The verse states: b“And the sons of Aaron the priest shall put fire upon the altar”(Leviticus 1:7), which bteaches about the kindling ofthe bwood chips that it may bedone bonly by a fit priest andone who is robed binthe priestly bvestments of service;this is bthe statement of Rabbi Yehuda. Rabbi Shimon said to him:There is no need for a verse to teach that a priest must kindle the chips, bfor could it enter your mind that a non-priest could approach the altar? Rather,this verse bteachesabout the bkindling of the wood chips, that they may be lit only at the top of the altar. /b, bAndwhat would bRabbi Yehudarespond to Rabbi Shimon’s reasoning? bIfthis ihalakhawas derived bfrom there, I would have saida non-priest could light the fire on the altar by bstanding on the groundbelow band using a bellowsto fan the flames on the top of the altar. Therefore, this verse bteaches usthat in all circumstances the person kindling the fire must be a priest., bAnd from where does Rabbi Meirlearn about an additional arrangement for the blimbs and the fats that were notfully bconsumedon the altar btheprevious bevening? He derives itfrom the phrase b“and the fire.”The apparently superfluous word “and” alludes to the existence of an additional arrangement. bAnd the Rabbis,i.e., Rabbi Yosei and Rabbi Yehuda, who disagree, bdo not expoundthe word b“and.” /b, bAndaccording to bthe Rabbis, what do they do with the limbs and the fats that were notfully bconsumedon the altar btheprevious bevening?Where are they burned? A priest breturns them to the large arrangement,where the process of their burning is completed. bAs it was taughtin a ibaraita /i: bFrom whereis it derived that bfor limbs and fats that were notfully bconsumedon the altar btheprevious bevening, /b


Subjects of this text:

subject book bibliographic info
abulafia, meir Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 56
angels Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 321, 326
aqedat yisḥaq arien ben asher (turei even)' Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 56
aqedat yisḥaq arien ben asher (turei even) Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 57
ark Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 56
ascent to heaven Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 326
baraita Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 57
clothing, metaphors Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 326
ezekiel Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 321
firmament Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 321
galen Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 57
garden of eden Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 376
genesis, book of Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 376
gershom Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 56
heavenly hymns Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 326
holy of holies Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 321, 326, 376
image xvi Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 321, 326
kedusha Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 321
knowledge Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 321
maharsha (rabbi solomon eidels) Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 57
merkava xiii–xvi, xix Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 321
miracles Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 56, 57
moses Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 56
paradise, pardes, entered pardes Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 376
paul Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 376
priest, priesthood Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 326, 376
rabbinic literature xiii, xvi Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 376
rashba, see ibn adret, solomon rashbam (rabbi samuel ben meir) Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 56
shekhinah Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 57
tabernacle Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 56
temple Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 56; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 321, 326, 376
throne, enthroned Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 321, 326
tosefot harosh Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 56
urbach, e. Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 57
worship Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 326