1. Hebrew Bible, Song of Songs, 5.13, 6.2 (9th cent. BCE - 3rd cent. BCE)
| 5.13. לְחָיָו כַּעֲרוּגַת הַבֹּשֶׂם מִגְדְּלוֹת מֶרְקָחִים שִׂפְתוֹתָיו שׁוֹשַׁנִּים נֹטְפוֹת מוֹר עֹבֵר׃ 6.2. דּוֹדִי יָרַד לְגַנּוֹ לַעֲרוּגוֹת הַבֹּשֶׂם לִרְעוֹת בַּגַּנִּים וְלִלְקֹט שׁוֹשַׁנִּים׃ | 5.13. His cheeks are as a bed of spices, As banks of sweet herbs; His lips are as lilies, Dropping with flowing myrrh. 6.2. ’My beloved is gone down into his garden, To the beds of spices, To feed in the gardens, And to gather lilies. |
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2. Hebrew Bible, Exodus, 15.1 (9th cent. BCE - 3rd cent. BCE)
| 15.1. אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃ 15.1. נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃ | 15.1. Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea." |
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3. Hebrew Bible, Genesis, 1.7, 3.14-3.19 (9th cent. BCE - 3rd cent. BCE)
| 1.7. וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃ 3.14. וַיֹּאמֶר יְהֹוָה אֱלֹהִים אֶל־הַנָּחָשׁ כִּי עָשִׂיתָ זֹּאת אָרוּר אַתָּה מִכָּל־הַבְּהֵמָה וּמִכֹּל חַיַּת הַשָּׂדֶה עַל־גְּחֹנְךָ תֵלֵךְ וְעָפָר תֹּאכַל כָּל־יְמֵי חַיֶּיךָ׃ 3.15. וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב׃ 3.16. אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃ 3.17. וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃ 3.18. וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ וְאָכַלְתָּ אֶת־עֵשֶׂב הַשָּׂדֶה׃ 3.19. בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃ | 1.7. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so." 3.14. And the LORD God said unto the serpent: ‘Because thou hast done this, cursed art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life." 3.15. And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’" 3.16. Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’" 3.17. And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life." 3.18. Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field." 3.19. In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’" |
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4. Hebrew Bible, Numbers, 7.13, 7.19, 7.25, 7.31, 7.37, 7.43, 7.49, 7.55, 7.61, 7.67, 7.73, 7.79, 7.84-7.85 (9th cent. BCE - 3rd cent. BCE)
| 7.13. וְקָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.19. הִקְרִב אֶת־קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.25. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.31. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.37. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.43. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.49. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.55. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה 7.61. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.67. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.73. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.79. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.84. זֹאת חֲנֻכַּת הַמִּזְבֵּחַ בְּיוֹם הִמָּשַׁח אֹתוֹ מֵאֵת נְשִׂיאֵי יִשְׂרָאֵל קַעֲרֹת כֶּסֶף שְׁתֵּים עֶשְׂרֵה מִזְרְקֵי־כֶסֶף שְׁנֵים עָשָׂר כַּפּוֹת זָהָב שְׁתֵּים עֶשְׂרֵה׃ 7.85. שְׁלֹשִׁים וּמֵאָה הַקְּעָרָה הָאַחַת כֶּסֶף וְשִׁבְעִים הַמִּזְרָק הָאֶחָד כֹּל כֶּסֶף הַכֵּלִים אַלְפַּיִם וְאַרְבַּע־מֵאוֹת בְּשֶׁקֶל הַקֹּדֶשׁ׃ | 7.13. and his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.19. he presented for his offering one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.25. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.31. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.37. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.43. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.49. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.55. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.61. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.67. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.73. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.79. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.84. This was the dedication-offering of the altar, in the day when it was anointed, at the hands of the princes of Israel: twelve silver dishes, twelve silver basins, twelve golden pans;" 7.85. each silver dish weighing a hundred and thirty shekels, and each basin seventy; all the silver of the vessels two thousand and four hundred shekels, after the shekel of the sanctuary;" |
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5. Hebrew Bible, Proverbs, 23.31 (9th cent. BCE - 3rd cent. BCE)
| 23.31. אַל־תֵּרֶא יַיִן כִּי יִתְאַדָּם כִּי־יִתֵּן בכיס [בַּכּוֹס] עֵינוֹ יִתְהַלֵּךְ בְּמֵישָׁרִים׃ | 23.31. Look not thou upon the wine when it is red, when it giveth its colour in the cup, When it glideth down smoothly;" |
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6. Hebrew Bible, 1 Kings, 7.14, 7.16, 7.18-7.25, 7.29, 7.32, 7.36, 7.48-7.49, 7.51 (8th cent. BCE - 5th cent. BCE)
| 7.14. בֶּן־אִשָּׁה אַלְמָנָה הוּא מִמַּטֵּה נַפְתָּלִי וְאָבִיו אִישׁ־צֹרִי חֹרֵשׁ נְחֹשֶׁת וַיִּמָּלֵא אֶת־הַחָכְמָה וְאֶת־הַתְּבוּנָה וְאֶת־הַדַּעַת לַעֲשׂוֹת כָּל־מְלָאכָה בַּנְּחֹשֶׁת וַיָּבוֹא אֶל־הַמֶּלֶךְ שְׁלֹמֹה וַיַּעַשׂ אֶת־כָּל־מְלַאכְתּוֹ׃ 7.16. וּשְׁתֵּי כֹתָרֹת עָשָׂה לָתֵת עַל־רָאשֵׁי הָעַמּוּדִים מֻצַק נְחֹשֶׁת חָמֵשׁ אַמּוֹת קוֹמַת הַכֹּתֶרֶת הָאֶחָת וְחָמֵשׁ אַמּוֹת קוֹמַת הַכֹּתֶרֶת הַשֵּׁנִית׃ 7.18. וַיַּעַשׂ אֶת־הָעַמּוּדִים וּשְׁנֵי טוּרִים סָבִיב עַל־הַשְּׂבָכָה הָאֶחָת לְכַסּוֹת אֶת־הַכֹּתָרֹת אֲשֶׁר עַל־רֹאשׁ הָרִמֹּנִים וְכֵן עָשָׂה לַכֹּתֶרֶת הַשֵּׁנִית׃ 7.19. וְכֹתָרֹת אֲשֶׁר עַל־רֹאשׁ הָעַמּוּדִים מַעֲשֵׂה שׁוּשַׁן בָּאוּלָם אַרְבַּע אַמּוֹת׃ 7.21. וַיָּקֶם אֶת־הָעַמֻּדִים לְאֻלָם הַהֵיכָל וַיָּקֶם אֶת־הָעַמּוּד הַיְמָנִי וַיִּקְרָא אֶת־שְׁמוֹ יָכִין וַיָּקֶם אֶת־הָעַמּוּד הַשְּׂמָאלִי וַיִּקְרָא אֶת־שְׁמוֹ בֹּעַז׃ 7.22. וְעַל רֹאשׁ הָעַמּוּדִים מַעֲשֵׂה שׁוֹשָׁן וַתִּתֹּם מְלֶאכֶת הָעַמּוּדִים׃ 7.23. וַיַּעַשׂ אֶת־הַיָּם מוּצָק עֶשֶׂר בָּאַמָּה מִשְּׂפָתוֹ עַד־שְׂפָתוֹ עָגֹל סָבִיב וְחָמֵשׁ בָּאַמָּה קוֹמָתוֹ וקוה [וְקָו] שְׁלֹשִׁים בָּאַמָּה יָסֹב אֹתוֹ סָבִיב׃ 7.24. וּפְקָעִים מִתַּחַת לִשְׂפָתוֹ סָבִיב סֹבְבִים אֹתוֹ עֶשֶׂר בָּאַמָּה מַקִּפִים אֶת־הַיָּם סָבִיב שְׁנֵי טוּרִים הַפְּקָעִים יְצֻקִים בִּיצֻקָתוֹ׃ 7.25. עֹמֵד עַל־שְׁנֵי עָשָׂר בָּקָר שְׁלֹשָׁה פֹנִים צָפוֹנָה וּשְׁלֹשָׁה פֹנִים יָמָּה וּשְׁלֹשָׁה פֹּנִים נֶגְבָּה וּשְׁלֹשָׁה פֹּנִים מִזְרָחָה וְהַיָּם עֲלֵיהֶם מִלְמָעְלָה וְכָל־אֲחֹרֵיהֶם בָּיְתָה׃ 7.29. וְעַל־הַמִּסְגְּרוֹת אֲשֶׁר בֵּין הַשְׁלַבִּים אֲרָיוֹת בָּקָר וּכְרוּבִים וְעַל־הַשְׁלַבִּים כֵּן מִמָּעַל וּמִתַּחַת לַאֲרָיוֹת וְלַבָּקָר לֹיוֹת מַעֲשֵׂה מוֹרָד׃ 7.32. וְאַרְבַּעַת הָאוֹפַנִּים לְמִתַּחַת לַמִּסְגְּרוֹת וִידוֹת הָאוֹפַנִּים בַּמְּכוֹנָה וְקוֹמַת הָאוֹפַן הָאֶחָד אַמָּה וַחֲצִי הָאַמָּה׃ 7.36. וַיְפַתַּח עַל־הַלֻּחֹת יְדֹתֶיהָ וְעַל ומסגרתיה [מִסְגְּרֹתֶיהָ] כְּרוּבִים אֲרָיוֹת וְתִמֹרֹת כְּמַעַר־אִישׁ וְלֹיוֹת סָבִיב׃ 7.48. וַיַּעַשׂ שְׁלֹמֹה אֵת כָּל־הַכֵּלִים אֲשֶׁר בֵּית יְהוָה אֵת מִזְבַּח הַזָּהָב וְאֶת־הַשֻּׁלְחָן אֲשֶׁר עָלָיו לֶחֶם הַפָּנִים זָהָב׃ 7.49. וְאֶת־הַמְּנֹרוֹת חָמֵשׁ מִיָּמִין וְחָמֵשׁ מִשְּׂמֹאול לִפְנֵי הַדְּבִיר זָהָב סָגוּר וְהַפֶּרַח וְהַנֵּרֹת וְהַמֶּלְקַחַיִם זָהָב׃ 7.51. וַתִּשְׁלַם כָּל־הַמְּלָאכָה אֲשֶׁר עָשָׂה הַמֶּלֶךְ שְׁלֹמֹה בֵּית יְהוָה וַיָּבֵא שְׁלֹמֹה אֶת־קָדְשֵׁי דָּוִד אָבִיו אֶת־הַכֶּסֶף וְאֶת־הַזָּהָב וְאֶת־הַכֵּלִים נָתַן בְּאֹצְרוֹת בֵּית יְהוָה׃ | 7.14. He was the son of a widow of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass; and he was filled with wisdom and understanding and skill, to work all works in brass. And he came to king Solomon, and wrought all his work." 7.16. And he made two capitals of molten brass, to set upon the tops of the pillars; the height of the one capital was five cubits, and the height of the other capital was five cubits." 7.18. And he made the pillars; and there were two rows round about upon the one network, to cover the capitals that were upon the top of the pomegranates; and so did he for the other capital." 7.19. And the capitals that were upon the top of the pillars in the porch were of lily-work, four cubits." 7.20. And there were capitals above also upon the two pillars, close by the belly which was beside the network; and the pomegranates were two hundred, in rows round about upon each capital." 7.21. And he set up the pillars at the porch of the temple; and he set up the right pillar, and called the name thereof Jachin; and he set up the left pillar, and called the name thereof Boaz." 7.22. And upon the top of the pillars was lily-work; so was the work of the pillars finished." 7.23. And he made the molten sea of ten cubits from brim to brim, round in compass, and the height thereof was five cubits; and a line of thirty cubits did compass it round about." 7.24. And under the brim of it round about there were knops which did compass it, for ten cubits, compassing the sea round about; the knops were in two rows, cast when it was cast." 7.25. It stood upon twelve oxen, three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east; and the sea was set upon them above, and all their hinder parts were inward." 7.29. and on the borders that were between the stays were lions, oxen, and cherubim; and upon the stays it was in like manner above; and beneath the lions and oxen were wreaths of hanging work." 7.32. And the four wheels were underneath the borders; and the axletrees of the wheels were in the base; and the height of a wheel was a cubit and half a cubit." 7.36. And on the plates of the stays thereof, and on the borders thereof, he graved cherubim, lions, and palm-trees, according to the space of each, with wreaths round about." 7.48. And Solomon made all the vessels that were in the house of the LORD: the golden altar, and the table whereupon the showbread was, of gold;" 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;" 7.51. Thus all the work that king Solomon wrought in the house of the LORD was finished. And Solomon brought in the things which David his father had dedicated, the silver, and the gold, and the vessels, and put them in the treasuries of the house of the LORD." |
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7. Hebrew Bible, Jeremiah, 52.18 (8th cent. BCE - 5th cent. BCE)
| 52.18. וְאֶת־הַסִּרוֹת וְאֶת־הַיָּעִים וְאֶת־הַמְזַמְּרוֹת וְאֶת־הַמִּזְרָקֹת וְאֶת־הַכַּפּוֹת וְאֵת כָּל־כְּלֵי הַנְּחֹשֶׁת אֲשֶׁר־יְשָׁרְתוּ בָהֶם לָקָחוּ׃ | 52.18. The pots also, and the shovels, and the snuffers, and the basins, and the pans, and all the vessels of brass wherewith they ministered, took they away." |
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8. Hebrew Bible, Ezekiel, 41-48, 40 (6th cent. BCE - 5th cent. BCE)
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9. Hebrew Bible, Zechariah, 9.15 (5th cent. BCE - 4th cent. BCE)
| 9.15. יְהוָה צְבָאוֹת יָגֵן עֲלֵיהֶם וְאָכְלוּ וְכָבְשׁוּ אַבְנֵי־קֶלַע וְשָׁתוּ הָמוּ כְּמוֹ־יָיִן וּמָלְאוּ כַּמִּזְרָק כְּזָוִיּוֹת מִזְבֵּחַ׃ | 9.15. The LORD of hosts will defend them; And they shall devour, and shall tread down the sling-stones; And they shall drink, and make a noise as through wine; And they shall be filled like the basins, like the corners of the altar." |
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10. Josephus Flavius, Jewish Antiquities, 3.115, 8.71, 8.73, 8.76, 8.79, 8.88, 8.90, 8.92, 8.94-8.98, 15.391-15.402 (1st cent. CE - 1st cent. CE)
| 3.115. 3. As to the tabernacle itself, Moses placed it in the middle of that court, with its front to the east, that, when the sun arose, it might send its first rays upon it. Its length, when it was set up, was thirty cubits, and its breadth was twelve [ten] cubits. The one of its walls was on the south, and the other was exposed to the north, and on the back part of it remained the west. 8.71. 3. Now when the king had divided the temple into two parts, he made the inner house of twenty cubits [every way], to be the most secret chamber, but he appointed that of forty cubits to be the sanctuary; and when he had cut a door-place out of the wall, he put therein doors of Cedar, and overlaid them with a great deal of gold, that had sculptures upon it. 8.73. wherefore Solomon set them up not far from each other, that with one wing they might touch the southern wall of the secret place, and with another the northern: their other wings, which joined to each other, were a covering to the ark, which was set between them; but nobody can tell, or even conjecture, what was the shape of these cherubims. 8.76. 4. Now Solomon sent for an artificer out of Tyre, whose name was Hiram; he was by birth of the tribe of Naphtali, on the mother’s side, (for she was of that tribe,) but his father was Ur, of the stock of the Israelites. This man was skillful in all sorts of work; but his chief skill lay in working in gold, and silver, and brass; by whom were made all the mechanical works about the temple, according to the will of Solomon. 8.79. 5. Solomon also cast a brazen sea, whose figure was that of a hemisphere. This brazen vessel was called a sea for its largeness, for the laver was ten feet in diameter, and cast of the thickness of a palm. Its middle part rested on a short pillar that had ten spirals round it, and that pillar was ten cubits in diameter. 8.88. 7. He also made a brazen altar, whose length was twenty cubits, and its breadth the same, and its height ten, for the burnt-offerings. He also made all its vessels of brass, the pots, and the shovels, and the basons; and besides these, the snuffers and the tongs, and all its other vessels, he made of brass, and such brass as was in splendor and beauty like gold. 8.92. of the measures like those which Moses called the Hin and the Assaron, [a tenth deal,] there were twenty thousand of gold, and twice as many of silver. The golden censers, in which they carried the incense to the altar, were twenty thousand; the other censers, in which they carried fire from the great altar to the little altar, within the temple, were fifty thousand. 8.94. and two hundred thousand trumpets, according to the command of Moses; also two hundred thousand garments of fine linen for the singers, that were Levites. And he made musical instruments, and such as were invented for singing of hymns, called Nablee and Cindree, [psalteries and harps,] which were made of electrum, [the finest brass,] forty thousand. 8.95. 9. Solomon made all these things for the honor of God, with great variety and magnificence, sparing no cost, but using all possible liberality in adorning the temple; and these things he dedicated to the treasures of God. He also placed a partition round about the temple, which in our tongue we call Gison, but it is called Thrigcos by the Greeks, and he raised it up to the height of three cubits; and it was for the exclusion of the multitude from coming into the temple, and showing that it was a place that was free and open only for the priests. 8.96. He also built beyond this court a temple, whose figure was that of a quadrangle, and erected for it great and broad cloisters; this was entered into by very high gates, each of which had its front exposed to one of the [four] winds, and were shut by golden doors. Into this temple all the people entered that were distinguished from the rest by being pure and observant of the laws. 8.97. But he made that temple which was beyond this a wonderful one indeed, and such as exceeds all description in words; nay, if I may so say, is hardly believed upon sight; for when he had filled up great valleys with earth, which, on account of their immense depth, could not be looked on, when you bended down to see them, without pain, and had elevated the ground four hundred cubits, he made it to be on a level with the top of the mountain, on which the temple was built, and by this means the outmost temple, which was exposed to the air, was even with the temple itself. 8.98. He encompassed this also with a building of a double row of cloisters, which stood on high upon pillars of native stone, while the roofs were of cedar, and were polished in a manner proper for such high roofs; but he made all the doors of this temple of silver. 15.391. 3. So Herod took away the old foundations, and laid others, and erected the temple upon them, being in length a hundred cubits, and in height twenty additional cubits, which [twenty], upon the sinking of their foundations fell down; and this part it was that we resolved to raise again in the days of Nero. 15.392. Now the temple was built of stones that were white and strong, and each of their length was twenty-five cubits, their height was eight, and their breadth about twelve; 15.393. and the whole structure, as also the structure of the royal cloister, was on each side much lower, but the middle was much higher, till they were visible to those that dwelt in the country for a great many furlongs, but chiefly to such as lived over against them, and those that approached to them. 15.394. The temple had doors also at the entrance, and lintels over them, of the same height with the temple itself. They were adorned with embroidered veils, with their flowers of purple, and pillars interwoven; 15.395. and over these, but under the crown-work, was spread out a golden vine, with its branches hanging down from a great height, the largeness and fine workmanship of which was a surprising sight to the spectators, to see what vast materials there were, and with what great skill the workmanship was done. 15.396. He also encompassed the entire temple with very large cloisters, contriving them to be in a due proportion thereto; and he laid out larger sums of money upon them than had been done before him, till it seemed that no one else had so greatly adorned the temple as he had done. There was a large wall to both the cloisters, which wall was itself the most prodigious work that was ever heard of by man. 15.397. The hill was a rocky ascent, that declined by degrees towards the east parts of the city, till it came to an elevated level. 15.398. This hill it was which Solomon, who was the first of our kings, by divine revelation, encompassed with a wall; it was of excellent workmanship upwards, and round the top of it. He also built a wall below, beginning at the bottom, which was encompassed by a deep valley; and at the south side he laid rocks together, and bound them one to another with lead, and included some of the inner parts, till it proceeded to a great height 15.399. and till both the largeness of the square edifice and its altitude were immense, and till the vastness of the stones in the front were plainly visible on the outside, yet so that the inward parts were fastened together with iron, and preserved the joints immovable for all future times. 15.401. but within this wall, and on the very top of all, there ran another wall of stone also, having, on the east quarter, a double cloister, of the same length with the wall; in the midst of which was the temple itself. This cloister looked to the gates of the temple; and it had been adorned by many kings in former times; 15.402. and round about the entire temple were fixed the spoils taken from barbarous nations; all these had been dedicated to the temple by Herod, with the addition of those he had taken from the Arabians. |
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11. Josephus Flavius, Jewish War, 5.184-5.226 (1st cent. CE - 1st cent. CE)
| 5.184. 1. Now this temple, as I have already said, was built upon a strong hill. At first the plain at the top was hardly sufficient for the holy house and the altar, for the ground about it was very uneven, and like a precipice; 5.185. but when king Solomon, who was the person that built the temple, had built a wall to it on its east side, there was then added one cloister founded on a bank cast up for it, and on the other parts the holy house stood naked. But in future ages the people added new banks, and the hill became a larger plain. 5.186. They then broke down the wall on the north side, and took in as much as sufficed afterward for the compass of the entire temple. 5.187. And when they had built walls onthree sides of the temple round about, from the bottom of the hill, and had performed a work that was greater than could be hoped for (in which work long ages were spent by them, as well as all their sacred treasures were exhausted, which were still replenished by those tributes which were sent to God from the whole habitable earth), they then encompassed their upper courts with cloisters, as well as they [afterward] did the lowest [court of the] temple. 5.188. The lowest part of this was erected to the height of three hundred cubits, and in some places more; yet did not the entire depth of the foundations appear, for they brought earth, and filled up the valleys, as being desirous to make them on a level with the narrow streets of the city; 5.189. wherein they made use of stones of forty cubits in magnitude; for the great plenty of money they then had, and the liberality of the people, made this attempt of theirs to succeed to an incredible degree; and what could not be so much as hoped for as ever to be accomplished, was, by perseverance and length of time, brought to perfection. 5.191. and the roofs were adorned with cedar, curiously graven. The natural magnificence, and excellent polish, and the harmony of the joints in these cloisters, afforded a prospect that was very remarkable; nor was it on the outside adorned with any work of the painter or engraver. 5.192. The cloisters [of the outmost court] were in breadth thirty cubits, while the entire compass of it was by measure six furlongs, including the tower of Antonia; those entire courts that were exposed to the air were laid with stones of all sorts. 5.193. When you go through these [first] cloisters, unto the second [court of the] temple, there was a partition made of stone all round, whose height was three cubits: its construction was very elegant; 5.194. upon it stood pillars, at equal distances from one another, declaring the law of purity, some in Greek, and some in Roman letters, that “no foreigner should go within that sanctuary;” for that second [court of the] temple was called “the Sanctuary;” 5.195. and was ascended to by fourteen steps from the first court. This court was foursquare, and had a wall about it peculiar to itself; 5.196. the height of its buildings, although it were on the outside forty cubits, was hidden by the steps, and on the inside that height was but twenty-five cubits; for it being built over against a higher part of the hill with steps, it was no further to be entirely discerned within, being covered by the hill itself. 5.197. Beyond these fourteen steps there was the distance of ten cubits; this was all plain; 5.198. whence there were other steps, each of five cubits a piece, that led to the gates, which gates on the north and south sides were eight, on each of those sides four, and of necessity two on the east. For since there was a partition built for the women on that side, as the proper place wherein they were to worship, there was a necessity for a second gate for them: this gate was cut out of its wall, over against the first gate. 5.199. There was also on the other sides one southern and one northern gate, through which was a passage into the court of the women; for as to the other gates, the women were not allowed to pass through them; nor when they went through their own gate could they go beyond their own wall. This place was allotted to the women of our own country, and of other countries, provided they were of the same nation, and that equally. 5.201. 3. Now nine of these gates were on every side covered over with gold and silver, as were the jambs of their doors and their lintels; but there was one gate that was without [the inward court of] the holy house, which was of Corinthian brass, and greatly excelled those that were only covered over with silver and gold. 5.202. Each gate had two doors, whose height was severally thirty cubits, and their breadth fifteen. 5.203. However, they had large spaces within of thirty cubits, and had on each side rooms, and those, both in breadth and in length, built like towers, and their height was above forty cubits. Two pillars did also support these rooms, and were in circumference twelve cubits. 5.204. Now the magnitudes of the other gates were equal one to another; but that over the Corinthian gate, which opened on the east over against the gate of the holy house itself, was much larger; 5.205. for its height was fifty cubits; and its doors were forty cubits; and it was adorned after a most costly manner, as having much richer and thicker plates of silver and gold upon them than the other. These nine gates had that silver and gold poured upon them by Alexander, the father of Tiberius. 5.206. Now there were fifteen steps, which led away from the wall of the court of the women to this greater gate; whereas those that led thither from the other gates were five steps shorter. 5.207. 4. As to the holy house itself, which was placed in the midst [of the inmost court], that most sacred part of the temple, it was ascended to by twelve steps; and in front its height and its breadth were equal, and each a hundred cubits, though it was behind forty cubits narrower; for on its front it had what may be styled shoulders on each side, that passed twenty cubits further. 5.208. Its first gate was seventy cubits high, and twenty-five cubits broad; but this gate had no doors; for it represented the universal visibility of heaven, and that it cannot be excluded from any place. Its front was covered with gold all over, and through it the first part of the house, that was more inward, did all of it appear; which, as it was very large, so did all the parts about the more inward gate appear to shine to those that saw them; 5.209. but then, as the entire house was divided into two parts within, it was only the first part of it that was open to our view. Its height extended all along to ninety cubits in height, and its length was fifty cubits, and its breadth twenty. 5.211. But then this house, as it was divided into two parts, the inner part was lower than the appearance of the outer, and had golden doors of fifty-five cubits altitude, and sixteen in breadth; 5.212. but before these doors there was a veil of equal largeness with the doors. It was a Babylonian curtain, embroidered with blue, and fine linen, and scarlet, and purple, and of a contexture that was truly wonderful. Nor was this mixture of colors without its mystical interpretation, but was a kind of image of the universe; 5.213. for by the scarlet there seemed to be enigmatically signified fire, by the fine flax the earth, by the blue the air, and by the purple the sea; two of them having their colors the foundation of this resemblance; but the fine flax and the purple have their own origin for that foundation, the earth producing the one, and the sea the other. 5.214. This curtain had also embroidered upon it all that was mystical in the heavens, excepting that of the [twelve] signs, representing living creatures. 5.215. 5. When any persons entered into the temple, its floor received them. This part of the temple therefore was in height sixty cubits, and its length the same; whereas its breadth was but twenty cubits: 5.216. but still that sixty cubits in length was divided again, and the first part of it was cut off at forty cubits, and had in it three things that were very wonderful and famous among all mankind, the candlestick, the table [of shew-bread], and the altar of incense. 5.217. Now, the seven lamps signified the seven planets; for so many there were springing out of the candlestick. Now, the twelve loaves that were upon the table signified the circle of the zodiac and the year; 5.218. but the altar of incense, by its thirteen kinds of sweet-smelling spices with which the sea replenished it, signified that God is the possessor of all things that are both in the uninhabitable and habitable parts of the earth, and that they are all to be dedicated to his use. 5.219. But the inmost part of the temple of all was of twenty cubits. This was also separated from the outer part by a veil. In this there was nothing at all. It was inaccessible and inviolable, and not to be seen by any; and was called the Holy of Holies. 5.221. But the superior part of the temple had no such little houses any further, because the temple was there narrower, and forty cubits higher, and of a smaller body than the lower parts of it. Thus we collect that the whole height, including the sixty cubits from the floor, amounted to a hundred cubits. 5.222. 6. Now the outward face of the temple in its front wanted nothing that was likely to surprise either men’s minds or their eyes; for it was covered all over with plates of gold of great weight, and, at the first rising of the sun, reflected back a very fiery splendor, and made those who forced themselves to look upon it to turn their eyes away, just as they would have done at the sun’s own rays. 5.223. But this temple appeared to strangers, when they were coming to it at a distance, like a mountain covered with snow; for as to those parts of it that were not gilt, they were exceeding white. 5.224. On its top it had spikes with sharp points, to prevent any pollution of it by birds sitting upon it. of its stones, some of them were forty-five cubits in length, five in height, and six in breadth. 5.225. Before this temple stood the altar, fifteen cubits high, and equal both in length and breadth; each of which dimensions was fifty cubits. The figure it was built in was a square, and it had corners like horns; and the passage up to it was by an insensible acclivity. It was formed without any iron tool, nor did any such iron tool so much as touch it at any time. 5.226. There was also a wall of partition, about a cubit in height, made of fine stones, and so as to be grateful to the sight; this encompassed the holy house and the altar, and kept the people that were on the outside off from the priests. |
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12. Mishnah, Tamid, 2.5 (1st cent. CE - 3rd cent. CE)
| 2.5. They picked out from there some good fig-tree branches to make a second fire for the incense near the south-western corner some four cubits to the north of it, using as much wood as he judged sufficient to form five seahs of coals, and on the Shabbat as much as he thought would make eight seahs of coals, because from there they used to take fire for the two dishes of frankincense for the showbread. The limbs and the pieces of fat which had not been consumed over night were put back on the wood. They then kindled the two fires and descended and went to the chamber of hewn stone." |
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13. New Testament, 2 Corinthians, 12.2-12.3 (1st cent. CE - 1st cent. CE)
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14. New Testament, Apocalypse, 15.3 (1st cent. CE - 1st cent. CE)
| 15.3. They sang the song of Moses, the servant of God, and the song of the Lamb, saying, "Great and marvelous are your works, Lord God, the Almighty; Righteous and true are your ways, you King of the nations. |
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15. Ps.-Philo, Biblical Antiquities, 28 (1st cent. CE - 2nd cent. CE)
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16. Tosefta, Hagigah, 2.5 (1st cent. CE - 2nd cent. CE)
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17. Anon., Genesis Rabba, 2.4 (2nd cent. CE - 5th cent. CE)
| 2.4. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ פָּתַר קְרָיָא בַּגָּלֻיּוֹת, וְהָאָרֶץ הָיְתָה תֹהוּ, זֶה גָּלוּת בָּבֶל, שֶׁנֶּאֱמַר (ירמיה ד, כט): רָאִיתִי אֶת הָאָרֶץ וְהִנֵּה תֹהוּ. וָבֹהוּ, זֶה גָּלוּת מָדַי (אסתר ו, יד): וַיַּבְהִלוּ לְהָבִיא אֶת הָמָן. וְחשֶׁךְ, זֶה גָּלוּת יָוָן, שֶׁהֶחֱשִׁיכָה עֵינֵיהֶם שֶׁל יִשְׂרָאֵל בִּגְזֵרוֹתֵיהֶן, שֶׁהָיְתָה אוֹמֶרֶת לָהֶם, כִּתְבוּ עַל קֶרֶן הַשּׁוֹר שֶׁאֵין לָכֶם חֵלֶק בֵּאלֹהֵי יִשְׂרָאֵל. עַל פְּנֵי תְהוֹם, זֶה גָּלוּת מַמְלֶכֶת הָרְשָׁעָה, שֶׁאֵין לָהֶם חֵקֶר כְּמוֹ הַתְּהוֹם, מַה הַתְּהוֹם הַזֶּה אֵין לוֹ חֵקֶר, אַף הָרְשָׁעִים כֵּן. וְרוּחַ אֱלֹהִים מְרַחֶפֶת, זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, הֵיאַךְ מָה דְאַתְּ אָמַר (ישעיה יא, ב): וְנָחָה עָלָיו רוּחַ ה', בְּאֵיזוֹ זְכוּת מְמַשְׁמֶשֶׁת וּבָאָה, הַמְרַחֶפֶת עַל פְּנֵי הַמָּיִם, בִּזְכוּת הַתְּשׁוּבָה שֶׁנִּמְשְׁלָה כַּמַּיִם, שֶׁנֶּאֱמַר (איכה ב, יט): שִׁפְכִי כַמַּיִם לִבֵּךְ. רַבִּי חַגַּי בְּשֵׁם רַבִּי פְּדָת אָמַר, בְּרִית כְּרוּתָה לַמַּיִם שֶׁאֲפִלּוּ בִּשְׁעַת שָׁרָב רוּחָה שַׁיְיפָה, וּכְבָר הָיָה רַבִּי שִׁמְעוֹן בֶּן זוֹמָא יוֹשֵׁב וְתוֹהֶא, וְעָבַר רַבִּי יְהוֹשֻׁעַ וְשָׁאַל בִּשְׁלוֹמוֹ, פַּעַם וּשְׁתַּיִם וְלֹא הֵשִׁיבוֹ, בַּשְׁלִישִׁית הֵשִׁיבוֹ בִּבְהִילוּת, אָמַר לוֹ בֶּן זוֹמָא מֵאַיִן הָרַגְלַיִם, אָמַר לוֹ מְעַיֵּן הָיִיתִי, אָמַר לוֹ מֵעִיד אֲנִי עָלַי שָׁמַיִם וָאָרֶץ שֶׁאֵינִי זָז מִכָּאן עַד שֶׁתּוֹדִיעֵנִי מֵאַיִן הָרַגְלַיִם. אָמַר לוֹ מִסְתַּכֵּל הָיִיתִי בְּמַעֲשֵׂה בְרֵאשִׁית, וְלֹא הָיָה בֵּין מַיִם הָעֶלְיוֹנִים לַמַּיִם הַתַּחְתּוֹנִים אֶלָּא כִּשְׁתַּיִם וְשָׁלשׁ אֶצְבָּעוֹת, וְרוּחַ אֱלֹהִים מְנַשֶּׁבֶת אֵין כְּתִיב כָּאן אֶלָּא מְרַחֶפֶת, כָּעוֹף הַזֶּה שֶׁהוּא מְרַפְרֵף בִּכְנָפָיו וּכְנָפָיו נוֹגְעוֹת וְאֵינָן נוֹגְעוֹת. נֶהְפַּךְ רַבִּי יְהוֹשֻׁעַ וְאָמַר לְתַלְמִידָיו, הָלַךְ לוֹ בֶּן זוֹמָא, וְלֹא שָׁהוּ יָמִים מֻעָטִים וּבֶן זוֹמָא בָּעוֹלָם. | |
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18. Palestinian Talmud, Hagigah, None (2nd cent. CE - 5th cent. CE)
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19. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)
| 14b. הא בדברי תורה הא במשא ומתן בדברי תורה הוו במשא ומתן לא הוו.,ת"ר מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה מהלך בדרך ור' אלעזר בן ערך מחמר אחריו אמר לו רבי שנה לי פרק אחד במעשה מרכבה אמר לו לא כך שניתי לכם ולא במרכבה ביחיד אלא א"כ היה חכם מבין מדעתו אמר לו רבי תרשיני לומר לפניך דבר אחד שלמדתני אמר לו אמור,מיד ירד רבן יוחנן בן זכאי מעל החמור ונתעטף וישב על האבן תחת הזית אמר לו רבי מפני מה ירדת מעל החמור אמר אפשר אתה דורש במעשה מרכבה ושכינה עמנו ומלאכי השרת מלוין אותנו ואני ארכב על החמור מיד פתח ר"א בן ערך במעשה המרכבה ודרש וירדה אש מן השמים וסיבבה כל האילנות שבשדה פתחו כולן ואמרו שירה,מה שירה אמרו (תהלים קמח, ז) הללו את ה' מן הארץ תנינים וכל תהומות עץ פרי וכל ארזים הללויה נענה מלאך מן האש ואמר הן הן מעשה המרכבה עמד רבן יוחנן ב"ז ונשקו על ראשו ואמר ברוך ה' אלהי ישראל שנתן בן לאברהם אבינו שיודע להבין ולחקור ולדרוש במעשה מרכבה יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש אתה נאה דורש ונאה מקיים אשריך אברהם אבינו שאלעזר בן ערך יצא מחלציך,וכשנאמרו הדברים לפני ר' יהושע היה הוא ורבי יוסי הכהן מהלכים בדרך אמרו אף אנו נדרוש במעשה מרכבה פתח רבי יהושע ודרש ואותו היום תקופת תמוז היה נתקשרו שמים בעבים ונראה כמין קשת בענן והיו מלאכי השרת מתקבצין ובאין לשמוע כבני אדם שמתקבצין ובאין לראות במזמוטי חתן וכלה,הלך רבי יוסי הכהן וסיפר דברים לפני רבן יוחנן בן זכאי ואמר אשריכם ואשרי יולדתכם אשרי עיני שכך ראו ואף אני ואתם בחלומי מסובין היינו על הר סיני ונתנה עלינו בת קול מן השמים עלו לכאן עלו לכאן טרקלין גדולים ומצעות נאות מוצעות לכם אתם ותלמידיכם ותלמידי תלמידיכם מזומנין לכת שלישית,איני והתניא ר' יוסי בר' יהודה אומר שלשה הרצאות הן ר' יהושע הרצה דברים לפני רבן יוחנן בן זכאי ר"ע הרצה לפני ר' יהושע חנניא בן חכינאי הרצה לפני ר"ע ואילו ר"א בן ערך לא קא חשיב דארצי וארצו קמיה קחשיב דארצי ולא ארצו קמיה לא קא חשיב והא חנניא בן חכינאי דלא ארצו קמיה וקא חשיב דארצי מיהא קמיה מאן דארצי.,ת"ר ארבעה נכנסו בפרדס ואלו הן בן עזאי ובן זומא אחר ורבי עקיבא אמר להם ר"ע כשאתם מגיעין אצל אבני שיש טהור אל תאמרו מים מים משום שנאמר (תהלים קא, ז) דובר שקרים לא יכון לנגד עיני,בן עזאי הציץ ומת עליו הכתוב אומר (תהלים קטז, טו) יקר בעיני ה' המותה לחסידיו בן זומא הציץ ונפגע ועליו הכתוב אומר (משלי כה, טז) דבש מצאת אכול דייך פן תשבענו והקאתו אחר קיצץ בנטיעות רבי עקיבא יצא בשלום,שאלו את בן זומא מהו לסרוסי כלבא אמר להם (ויקרא כב, כד) ובארצכם לא תעשו כל שבארצכם לא תעשו שאלו את בן זומא בתולה שעיברה מהו לכ"ג מי חיישינן לדשמואל דאמר שמואל | 14b. bThiscase is referring bto words of Torah,while bthatcase is referring bto commerce. With regard to words of Torah, they weretrustworthy; bwith regard to commerce, they were not. /b,§ The Gemara returns to the topic of the Design of the Divine Chariot. bThe Sages taught: An incidentoccurred binvolving Rabban Yoḥa ben Zakkai, who was riding on a donkey and was traveling along the way, andhis student, bRabbi Elazar ben Arakh, was riding a donkey behind him.Rabbi Elazar bsaid to him: My teacher, teach me one chapter in the Design of theDivine bChariot. He said to him:Have bI not taught you: And one may notexpound the Design of the Divine Chariot bto an individual, unless he is a Sage who understands on his own accord?Rabbi Elazar bsaid to him: My teacher, allow me to say before you one thing that you taught me.In other words, he humbly requested to recite before him his own understanding of this issue. bHe said to him: Speak. /b, bImmediately, Rabban Yoḥa ben Zakkai alighted from the donkey, and wrappedhis head in his cloak in a manner of reverence, band sat on a stone under an olive tree.Rabbi Elazar bsaid to him: My teacher, for what reason did you alight from the donkey? He said:Is it bpossible thatwhile byou are expounding the Design of theDivine bChariot, and the Divine Presence is with us, and the ministering angels are accompanying us, that I should ride on a donkey? Immediately, Rabbi Elazar ben Arakh beganto discuss bthe Design of theDivine bChariot and expounded, and fire descended from heaven and encircled all the trees in the field, and allthe trees bbegan reciting song. /b, bWhat song did they recite? “Praise the Lord from the earth, sea monsters and all depths…fruit trees and all cedars…praise the Lord”(Psalms 148:7–14). bAn angel responded from the fire, saying: This is the very Design of theDivine bChariot,just as you expounded. bRabban Yoḥa ben Zakkai stood and kissedRabbi Elazar ben Arakh bon his head, and said: Blessed be God, Lord of Israel, who gave our father Abraham a sonlike you, bwho knowshow bto understand, investigate, and expound the Design of theDivine bChariot. There are some who expoundthe Torah’s verses bwell but do not fulfillits imperatives bwell,and there are some bwho fulfillits imperatives bwell but do not expoundits verses bwell,whereas byou expoundits verses bwell and fulfillits imperatives bwell. Happy are you, our father Abraham, that Elazar ben Arakh came from your loins. /b,The Gemara relates: bAnd whenthese bmatters,this story involving his colleague Rabbi Elazar ben Arakh, bwere recounted before Rabbi Yehoshua, he was walking along the way with Rabbi Yosei the Priest. They said: We too shall expound the Design of theDivine bChariot. Rabbi Yehoshua began expounding. And that was the day of the summer solstice,when there are no clouds in the sky. Yet the bheavens became filled with clouds, and there was the appearance of a kind of rainbow in a cloud. And ministering angels gathered and came to listen, like people gathering and coming to see the rejoicing of a bridegroom and bride. /b, bRabbi Yosei the Priest went and recitedthese bmatters before Rabban Yoḥa ben Zakkai,who bsaidto him: bHappy areall of byou, and happy arethe mothers bwho gave birth to you; happy are my eyes that saw this,students such as these. bAs for you and I,I saw bin my dreamthat bwe were seated at Mount Sinai, and a Divine Voice came to us from heaven: Ascend here, ascend here,for blarge halls[iteraklin/b] band pleasant couches are made up for you. You, your students, and the students of your students are invited tothe bthird group,those who will merit to welcome the Divine Presence.,The Gemara poses a question: bIs that so? But isn’t it taughtin a ibaraita /i: bRabbi Yosei, son of Rabbi Yehuda, says: There are three lectures.In other words, there are three Sages with regard to whom it states that they delivered lectures on the mystical tradition: bRabbi Yehoshua lecturedon these bmatters before Rabban Yoḥa ben Zakkai; Rabbi Akiva lectured before Rabbi Yehoshua;and bḤaya ben Ḥakhinai lectured before Rabbi Akiva. However, Rabbi Elazar ben Arakh was not includedin the list, despite the testimony that he lectured before Rabban Yoḥa. The Gemara explains: Those bwho lectured and werealso blectured to were included;but those bwho lectured and were not lectured to were not included.The Gemara asks: bBut wasn’tthere bḤaya ben Ḥakhinai, who was not lectured to, andyet bhe is included?The Gemara answers: Ḥaya ben Ḥakhinai bactually lectured before one who lecturedin front of his own rabbi, so he was also included in this list.,§ bThe Sages taught: Four entered the orchard [ ipardes /i],i.e., dealt with the loftiest secrets of Torah, band they are as follows: Ben Azzai; and ben Zoma; iAḥer /i,the other, a name for Elisha ben Avuya; band Rabbi Akiva. Rabbi Akiva,the senior among them, bsaid to them: When,upon your arrival in the upper worlds, byou reach pure marble stones, do not say: Water, water,although they appear to be water, bbecause it is stated: “He who speaks falsehood shall not be established before My eyes”(Psalms 101:7).,The Gemara proceeds to relate what happened to each of them: bBen Azzai glimpsedat the Divine Presence band died. And with regard to him the verse states: “Precious in the eyes of the Lord is the death of His pious ones”(Psalms 116:15). bBen Zoma glimpsedat the Divine Presence band was harmed,i.e., he lost his mind. bAnd with regard to him the verse states: “Have you found honey? Eat as much as is sufficient for you, lest you become full from it and vomit it”(Proverbs 25:16). iAḥerchopped down the shootsof saplings. In other words, he became a heretic. bRabbi Akiva came out safely. /b,The Gemara recounts the greatness of ben Zoma, who was an expert interpreter of the Torah and could find obscure proofs: bThey asked ben Zoma: What isthe ihalakhawith regard to bcastrating a dog?The prohibition against castration appears alongside the sacrificial blemishes, which may imply that it is permitted to castrate an animal that cannot be sacrificed as an offering. bHe said to them:The verse states “That which has its testicles bruised, or crushed, or torn, or cut, you shall not offer to God, nor bshall you do so in your land”(Leviticus 22:24), from which we learn: With regard to banyanimal bthat is in your land, you shall not dosuch a thing. bTheyalso basked ben Zoma:A woman considered bto be a virgin who became pregt, what isthe ihalakha /i? bA High Priestmay marry only a virgin; is he permitted to marry her? The answer depends on the following: bAre we concerned forthe opinion of bShmuel? Shmuel says: /b |
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20. Anon., Midrash On Song of Songs, 1.4
| 1.4. An additional meaning: \"See a man diligent in his work, before kings he will stand, he will not stand before mean men\", this is Rabbi Hanina. He (Rabbi Hanina) said: \"Once I saw men of the city bringing up (lit., i.e offering, sacrificing) burnt-offerings and peace-offerings. I said, \"All of them are bringing up peace-offerings to Jerusalem and I am not bringing up anything!? What will I do? Immediately I went out to the wilderness of the city, in the ruins of the city, and there I found one stone, I went out, cracked it, chiseled it, and polished it. He said, \"Behold, it is upon me to ascend to Jerusalem.\" He sought to procure workers for himself. He said to them, \"You (plural) bring up to me this stone to Jerusalem.\" He said to him, \"Give us our wages\", 100 gold pieces (\"Zahuvim\" lit., a type of gold-based currency), and we will bring your stone up to you, to Jerusalem.\" He said to them, \"And thus, from where will I have 100 gold pieces or 50 gold pieces to give to you all!?\" And he did not find for the hour, immediately they went to them. Immediately The Holy One Blessed Be He summoned to him 5 angels, with the appearance of the men (\"Sons of man\" lit.). They said to him, \"Our teacher/master, give to us 5 selas, and we will bring up your stone to Jerusalem, and only that you will give your hand with us. And he he gave his hand with them, and they were found standing in Jerusalem. He sought to give to them their wages, but he could not find them. The story came to the Chamber of Hewn Stone (the High Court). They said to him, \"Our teacher is similar to the ministering angels, they brought up your stone to Jerusalem!\" Immediately he gave to the Wise Men the wages that he was to pay with the angels." |
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