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Tiresias: The Ancient Mediterranean Religions Source Database



6288
Hebrew Bible, Isaiah, 1.25


וְאָשִׁיבָה יָדִי עָלַיִךְ וְאֶצְרֹף כַּבֹּר סִיגָיִךְ וְאָסִירָה כָּל־בְּדִילָיִךְ׃And I will turn My hand upon thee, And purge away thy dross as with lye, And will take away all thine alloy;


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

8 results
1. Hebrew Bible, Zephaniah, 3.15 (9th cent. BCE - 3rd cent. BCE)

3.15. הֵסִיר יְהוָה מִשְׁפָּטַיִךְ פִּנָּה אֹיְבֵךְ מֶלֶךְ יִשְׂרָאֵל יְהוָה בְּקִרְבֵּךְ לֹא־תִירְאִי רָע עוֹד׃ 3.15. The LORD hath taken away thy judgments, He hath cast out thine enemy; The King of Israel, even the LORD, is in the midst of thee; Thou shalt not fear evil any more."
2. Hebrew Bible, Isaiah, 1.1-1.6, 1.9-1.24, 1.26-1.27, 1.30, 14.5 (8th cent. BCE - 5th cent. BCE)

1.1. שִׁמְעוּ דְבַר־יְהוָה קְצִינֵי סְדֹם הַאֲזִינוּ תּוֹרַת אֱלֹהֵינוּ עַם עֲמֹרָה׃ 1.1. חֲזוֹן יְשַׁעְיָהוּ בֶן־אָמוֹץ אֲשֶׁר חָזָה עַל־יְהוּדָה וִירוּשָׁלִָם בִּימֵי עֻזִּיָּהוּ יוֹתָם אָחָז יְחִזְקִיָּהוּ מַלְכֵי יְהוּדָה׃ 1.2. וְאִם־תְּמָאֲנוּ וּמְרִיתֶם חֶרֶב תְּאֻכְּלוּ כִּי פִּי יְהוָה דִּבֵּר׃ 1.2. שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אֶרֶץ כִּי יְהוָה דִּבֵּר בָּנִים גִּדַּלְתִּי וְרוֹמַמְתִּי וְהֵם פָּשְׁעוּ בִי׃ 1.3. יָדַע שׁוֹר קֹנֵהוּ וַחֲמוֹר אֵבוּס בְּעָלָיו יִשְׂרָאֵל לֹא יָדַע עַמִּי לֹא הִתְבּוֹנָן׃ 1.3. כִּי תִהְיוּ כְּאֵלָה נֹבֶלֶת עָלֶהָ וּכְגַנָּה אֲשֶׁר־מַיִם אֵין לָהּ׃ 1.4. הוֹי גּוֹי חֹטֵא עַם כֶּבֶד עָוֺן זֶרַע מְרֵעִים בָּנִים מַשְׁחִיתִים עָזְבוּ אֶת־יְהוָה נִאֲצוּ אֶת־קְדוֹשׁ יִשְׂרָאֵל נָזֹרוּ אָחוֹר׃ 1.5. עַל מֶה תֻכּוּ עוֹד תּוֹסִיפוּ סָרָה כָּל־רֹאשׁ לָחֳלִי וְכָל־לֵבָב דַּוָּי׃ 1.6. מִכַּף־רֶגֶל וְעַד־רֹאשׁ אֵין־בּוֹ מְתֹם פֶּצַע וְחַבּוּרָה וּמַכָּה טְרִיָּה לֹא־זֹרוּ וְלֹא חֻבָּשׁוּ וְלֹא רֻכְּכָה בַּשָּׁמֶן׃ 1.9. לוּלֵי יְהוָה צְבָאוֹת הוֹתִיר לָנוּ שָׂרִיד כִּמְעָט כִּסְדֹם הָיִינוּ לַעֲמֹרָה דָּמִינוּ׃ 1.11. לָמָּה־לִּי רֹב־זִבְחֵיכֶם יֹאמַר יְהוָה שָׂבַעְתִּי עֹלוֹת אֵילִים וְחֵלֶב מְרִיאִים וְדַם פָּרִים וּכְבָשִׂים וְעַתּוּדִים לֹא חָפָצְתִּי׃ 1.12. כִּי תָבֹאוּ לֵרָאוֹת פָּנָי מִי־בִקֵּשׁ זֹאת מִיֶּדְכֶם רְמֹס חֲצֵרָי׃ 1.13. לֹא תוֹסִיפוּ הָבִיא מִנְחַת־שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא־אוּכַל אָוֶן וַעֲצָרָה׃ 1.14. חָדְשֵׁיכֶם וּמוֹעֲדֵיכֶם שָׂנְאָה נַפְשִׁי הָיוּ עָלַי לָטֹרַח נִלְאֵיתִי נְשֹׂא׃ 1.15. וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ׃ 1.16. רַחֲצוּ הִזַּכּוּ הָסִירוּ רֹעַ מַעַלְלֵיכֶם מִנֶּגֶד עֵינָי חִדְלוּ הָרֵעַ׃ 1.17. לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה׃ 1.18. לְכוּ־נָא וְנִוָּכְחָה יֹאמַר יְהוָה אִם־יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ אִם־יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ׃ 1.19. אִם־תֹּאבוּ וּשְׁמַעְתֶּם טוּב הָאָרֶץ תֹּאכֵלוּ׃ 1.21. אֵיכָה הָיְתָה לְזוֹנָה קִרְיָה נֶאֱמָנָה מְלֵאֲתִי מִשְׁפָּט צֶדֶק יָלִין בָּהּ וְעַתָּה מְרַצְּחִים׃ 1.22. כַּסְפֵּךְ הָיָה לְסִיגִים סָבְאֵךְ מָהוּל בַּמָּיִם׃ 1.23. שָׂרַיִךְ סוֹרְרִים וְחַבְרֵי גַּנָּבִים כֻּלּוֹ אֹהֵב שֹׁחַד וְרֹדֵף שַׁלְמֹנִים יָתוֹם לֹא יִשְׁפֹּטוּ וְרִיב אַלְמָנָה לֹא־יָבוֹא אֲלֵיהֶם׃ 1.24. לָכֵן נְאֻם הָאָדוֹן יְהוָה צְבָאוֹת אֲבִיר יִשְׂרָאֵל הוֹי אֶנָּחֵם מִצָּרַי וְאִנָּקְמָה מֵאוֹיְבָי׃ 1.26. וְאָשִׁיבָה שֹׁפְטַיִךְ כְּבָרִאשֹׁנָה וְיֹעֲצַיִךְ כְּבַתְּחִלָּה אַחֲרֵי־כֵן יִקָּרֵא לָךְ עִיר הַצֶּדֶק קִרְיָה נֶאֱמָנָה׃ 1.27. צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה וְשָׁבֶיהָ בִּצְדָקָה׃ 14.5. שָׁבַר יְהוָה מַטֵּה רְשָׁעִים שֵׁבֶט מֹשְׁלִים׃ 1.1. The Vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah." 1.2. Hear, O heavens, and give ear, O earth, For the LORD hath spoken: Children I have reared, and brought up, And they have rebelled against Me." 1.3. The ox knoweth his owner, And the ass his master’s crib; But Israel doth not know, My people doth not consider." 1.4. Ah sinful nation, A people laden with iniquity, A seed of evil-doers, Children that deal corruptly; They have forsaken the LORD, They have contemned the Holy One of Israel, They are turned away backward." 1.5. On what part will ye yet be stricken, Seeing ye stray away more and more? The whole head is sick, And the whole heart faint;" 1.6. From the sole of the foot even unto the head There is no soundness in it; But wounds, and bruises, and festering sores: They have not been pressed, neither bound up, Neither mollified with oil." 1.9. Except the LORD of hosts Had left unto us a very small remt, We should have been as Sodom, We should have been like unto Gomorrah." 1.10. Hear the word of the LORD, Ye rulers of Sodom; Give ear unto the law of our God, Ye people of Gomorrah." 1.11. To what purpose is the multitude of your sacrifices unto Me? Saith the LORD; I am full of the burnt-offerings of rams, And the fat of fed beasts; And I delight not in the blood of bullocks, or of lambs, or of he-goats." 1.12. When ye come to appear before Me, Who hath required this at your hand, To trample My courts?" 1.13. Bring no more vain oblations; It is an offering of abomination unto Me; New moon and sabbath, the holding of convocations— I cannot endure iniquity along with the solemn assembly." 1.14. Your new moons and your appointed seasons My soul hateth; They are a burden unto Me; I am weary to bear them." 1.15. And when ye spread forth your hands, I will hide Mine eyes from you; Yea, when ye make many prayers, I will not hear; Your hands are full of blood." 1.16. Wash you, make you clean, Put away the evil of your doings From before Mine eyes, Cease to do evil;" 1.17. Learn to do well; Seek justice, relieve the oppressed, Judge the fatherless, plead for the widow." 1.18. Come now, and let us reason together, Saith the LORD; Though your sins be as scarlet, They shall be as white as snow; Though they be red like crimson, They shall be as wool." 1.19. If ye be willing and obedient, Ye shall eat the good of the land;" 1.20. But if ye refuse and rebel, Ye shall be devoured with the sword; For the mouth of the LORD hath spoken." 1.21. How is the faithful city Become a harlot! She that was full of justice, Righteousness lodged in her, But now murderers." 1.22. Thy silver is become dross, Thy wine mixed with water." 1.23. Thy princes are rebellious, And companions of thieves; Every one loveth bribes, And followeth after rewards; They judge not the fatherless, Neither doth the cause of the widow come unto them." 1.24. Therefore saith the Lord, the LORD of hosts, The Mighty One of Israel: Ah, I will ease Me of Mine adversaries, And avenge Me of Mine enemies;" 1.26. And I will restore thy judges as at the first, And thy counsellors as at the beginning; Afterward thou shalt be called The city of righteousness, The faithful city." 1.27. Zion shall be redeemed with justice, And they that return of her with righteousness." 1.30. For ye shall be as a terebinth whose leaf fadeth, And as a garden that hath no water." 14.5. The LORD hath broken the staff of the wicked, the sceptre of the rulers,"
3. Hebrew Bible, Jeremiah, 1.5-1.6, 1.10, 1.13-1.15, 2.20-2.21, 2.23-2.25 (8th cent. BCE - 5th cent. BCE)

1.5. בְּטֶרֶם אצורך [אֶצָּרְךָ] בַבֶּטֶן יְדַעְתִּיךָ וּבְטֶרֶם תֵּצֵא מֵרֶחֶם הִקְדַּשְׁתִּיךָ נָבִיא לַגּוֹיִם נְתַתִּיךָ׃ 1.6. וָאֹמַר אֲהָהּ אֲדֹנָי יְהֹוִה הִנֵּה לֹא־יָדַעְתִּי דַּבֵּר כִּי־נַעַר אָנֹכִי׃ 1.13. וַיְהִי דְבַר־יְהוָה אֵלַי שֵׁנִית לֵאמֹר מָה אַתָּה רֹאֶה וָאֹמַר סִיר נָפוּחַ אֲנִי רֹאֶה וּפָנָיו מִפְּנֵי צָפוֹנָה׃ 1.14. וַיֹּאמֶר יְהוָה אֵלָי מִצָּפוֹן תִּפָּתַח הָרָעָה עַל כָּל־יֹשְׁבֵי הָאָרֶץ׃ 1.15. כִּי הִנְנִי קֹרֵא לְכָל־מִשְׁפְּחוֹת מַמְלְכוֹת צָפוֹנָה נְאֻם־יְהוָה וּבָאוּ וְנָתְנוּ אִישׁ כִּסְאוֹ פֶּתַח שַׁעֲרֵי יְרוּשָׁלִַם וְעַל כָּל־חוֹמֹתֶיהָ סָבִיב וְעַל כָּל־עָרֵי יְהוּדָה׃ 2.21. וְאָנֹכִי נְטַעְתִּיךְ שֹׂרֵק כֻּלֹּה זֶרַע אֱמֶת וְאֵיךְ נֶהְפַּכְתְּ לִי סוּרֵי הַגֶּפֶן נָכְרִיָּה׃ 2.23. אֵיךְ תֹּאמְרִי לֹא נִטְמֵאתִי אַחֲרֵי הַבְּעָלִים לֹא הָלַכְתִּי רְאִי דַרְכֵּךְ בַּגַּיְא דְּעִי מֶה עָשִׂית בִּכְרָה קַלָּה מְשָׂרֶכֶת דְּרָכֶיהָ׃ 2.24. פֶּרֶה לִמֻּד מִדְבָּר בְּאַוַּת נפשו [נַפְשָׁהּ] שָׁאֲפָה רוּחַ תַּאֲנָתָהּ מִי יְשִׁיבֶנָּה כָּל־מְבַקְשֶׁיהָ לֹא יִיעָפוּ בְּחָדְשָׁהּ יִמְצָאוּנְהָ׃ 2.25. מִנְעִי רַגְלֵךְ מִיָּחֵף וגורנך [וּגְרוֹנֵךְ] מִצִּמְאָה וַתֹּאמְרִי נוֹאָשׁ לוֹא כִּי־אָהַבְתִּי זָרִים וְאַחֲרֵיהֶם אֵלֵךְ׃ 1.5. Before I formed thee in the belly I knew thee, And before thou camest forth out of the womb I sanctified thee; I have appointed thee a prophet unto the nations." 1.6. Then said I: ‘Ah, Lord GOD! behold, I cannot speak; for I am a child.’" 1.10. See, I have this day set thee over the nations and over the kingdoms, To root out and to pull down, And to destroy and to overthrow; To build, and to plant." 1.13. And the word of the LORD came unto me the second time, saying: ‘What seest thou?’ And I said: ‘I see a seething pot; and the face thereof is from the north.’" 1.14. Then the LORD said unto me: ‘Out of the north the evil shall break forth upon all the inhabitants of the land." 1.15. For, lo, I will call all the families of the kingdoms of the north, saith the LORD; and they shall come, and they shall set every one his throne at the entrance of the gates of Jerusalem, and against all the walls thereof round about, and against all the cities of Judah." 2.20. For of old time I have broken thy yoke, and burst thy bands, and thou saidst: ‘I will not transgress’; upon every high hill And under every leafy tree Thou didst recline, playing the harlot." 2.21. Yet I had planted thee a noble vine, Wholly a right seed; How then art thou turned into the degenerate plant of a strange vine unto Me?" 2.23. How canst thou say: ‘I am not defiled, I have not gone after the Baalim’? See thy way in the valley, know what thou hast done; thou art a swift young camel traversing her ways;" 2.24. A wild ass used to the wilderness, that snuffeth up the wind in her desire; her lust, who can hinder it? All they that seek her will not weary themselves; in her month they shall find her." 2.25. Withhold thy foot from being unshod, and thy throat from thirst; but thou saidst: ‘There is no hope; No, for I have loved strangers, and after them will I go.’"
4. Hebrew Bible, Lamentations, 1.1, 1.5, 1.8-1.9, 1.14, 1.18, 3.42, 4.13, 5.7, 5.16 (8th cent. BCE - 5th cent. BCE)

1.1. יָדוֹ פָּרַשׂ צָר עַל כָּל־מַחֲמַדֶּיהָ כִּי־רָאֲתָה גוֹיִם בָּאוּ מִקְדָּשָׁהּ אֲשֶׁר צִוִּיתָה לֹא־יָבֹאוּ בַקָּהָל לָךְ׃ 1.1. אֵיכָה יָשְׁבָה בָדָד הָעִיר רַבָּתִי עָם הָיְתָה כְּאַלְמָנָה רַּבָּתִי בַגּוֹיִם שָׂרָתִי בַּמְּדִינוֹת הָיְתָה לָמַס׃ 1.5. הָיוּ צָרֶיהָ לְרֹאשׁ אֹיְבֶיהָ שָׁלוּ כִּי־יְהוָה הוֹגָהּ עַל רֹב־פְּשָׁעֶיהָ עוֹלָלֶיהָ הָלְכוּ שְׁבִי לִפְנֵי־צָר׃ 1.8. חֵטְא חָטְאָה יְרוּשָׁלִַם עַל־כֵּן לְנִידָה הָיָתָה כָּל־מְכַבְּדֶיהָ הִזִּילוּהָ כִּי־רָאוּ עֶרְוָתָהּ גַּם־הִיא נֶאֶנְחָה וַתָּשָׁב אָחוֹר׃ 1.9. טֻמְאָתָהּ בְּשׁוּלֶיהָ לֹא זָכְרָה אַחֲרִיתָהּ וַתֵּרֶד פְּלָאִים אֵין מְנַחֵם לָהּ רְאֵה יְהוָה אֶת־עָנְיִי כִּי הִגְדִּיל אוֹיֵב׃ 1.14. נִשְׂקַד עֹל פְּשָׁעַי בְּיָדוֹ יִשְׂתָּרְגוּ עָלוּ עַל־צַוָּארִי הִכְשִׁיל כֹּחִי נְתָנַנִי אֲדֹנָי בִּידֵי לֹא־אוּכַל קוּם׃ 1.18. צַדִּיק הוּא יְהוָה כִּי פִיהוּ מָרִיתִי שִׁמְעוּ־נָא כָל־עמים [הָעַמִּים] וּרְאוּ מַכְאֹבִי בְּתוּלֹתַי וּבַחוּרַי הָלְכוּ בַשֶּׁבִי׃ 3.42. נַחְנוּ פָשַׁעְנוּ וּמָרִינוּ אַתָּה לֹא סָלָחְתָּ׃ 4.13. מֵחַטֹּאת נְבִיאֶיהָ עֲוֺנוֹת כֹּהֲנֶיהָ הַשֹּׁפְכִים בְּקִרְבָּהּ דַּם צַדִּיקִים׃ 5.7. אֲבֹתֵינוּ חָטְאוּ אינם [וְאֵינָם] אנחנו [וַאֲנַחְנוּ] עֲוֺנֹתֵיהֶם סָבָלְנוּ׃ 5.16. נָפְלָה עֲטֶרֶת רֹאשֵׁנוּ אוֹי־נָא לָנוּ כִּי חָטָאנוּ׃ 1.1. O how has the city that was once so populous remained lonely! She has become like a widow! She that was great among the nations, a princess among the provinces, has become tributary. 1.5. Her adversaries have become the head, her enemies are at ease; for the Lord has afflicted her because of the multitude of her sins; her young children went into captivity before the enemy. (PAUSE FOR REFLECTIONS)" 1.8. Jerusalem sinned grievously, therefore she became a wanderer; all who honored her despised her, for they have seen her shame; moreover, she herself sighed and turned away." 1.9. Her uncleanliness is in her skirts, she was not mindful of her end, and she fell astonishingly with none to comfort her. 'Behold, O Lord, my affliction, for the enemy has magnified himself.' \t" 1.14. The yoke of my transgressions was marked in His hand, they have become interwoven; they have come upon my neck and caused my strength to fail; the Lord delivered me into the hands of those I could not withstand." 1.18. The Lord is righteous, for I have rebelled against His word; hear, I pray, all you peoples, and behold my pain; my maidens and my youths have gone into captivity." 3.42. We have transgressed and have rebelled; Thou hast not pardoned." 4.13. It is because of the sins of her prophets, And the iniquities of her priests, That have shed the blood of the just In the midst of her." 5.7. Our fathers have sinned, and are not; And we have borne their iniquities." 5.16. The crown is fallen from our head; Woe unto us! for we have sinned."
5. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)

72a. והאידנא הוא דליוה פרסאי אמר ליה אביי לרב יוסף להא גיסא דפרת עד היכא אמר ליה מאי דעתיך משום בירם מייחסי דפומבדיתא מבירם נסבי,אמר רב פפא כמחלוקת ליוחסין כך מחלוקת לענין גיטין ורב יוסף אמר מחלוקת ליוחסין אבל לגיטין דברי הכל עד ארבא תניינא דגישרא,אמר רמי בר אבא חביל ימא תכילתא דבבל שוניא וגוביא תכילתא דחביל ימא רבינא אמר אף ציצורא תניא נמי הכי חנן בן פנחס אומר חביל ימא תכילתא דבבל שוניא וגוביא וציצורא תכילתא דחביל ימא אמר רב פפא והאידנא איערבי בהו כותאי ולא היא איתתא הוא דבעא מינייהו ולא יהבו ליה מאי חביל ימא אמר רב פפא זו פרת דבורסי,ההוא גברא דאמר להו אנא מן שוט מישוט עמד רבי יצחק נפחא על רגליו ואמר שוט מישוט בין הנהרות עומדת וכי בין הנהרות עומדת מאי הוי אמר אביי אמר ר' חמא בר עוקבא אמר רבי יוסי בר' חנינא בין הנהרות הרי היא כגולה ליוחסין והיכא קיימא אמר ר' יוחנן מאיהי דקירא ולעיל והא אמר רבי יוחנן עד מעברתא דגיזמא אמר אביי רצועה נפקא,אמר רב איקא בר אבין אמר רב חננאל אמר רב חלזון ניהוונד הרי היא כגולה ליוחסין א"ל אביי לא תציתו ליה יבמה היא דנפלה ליה התם א"ל אטו דידי היא דרב חננאל היא אזיל שיילוה לרב חננאל אמר להו הכי אמר רב חלזון ניהוונד הרי היא כגולה ליוחסין,ופליגא דר' אבא בר כהנא דאמר ר' אבא בר כהנא מאי דכתיב (מלכים ב יח, יא) וינחם בחלח ובחבור נהר גוזן וערי מדי חלח זו חלזון חבור זו הדייב נהר גוזן זו גינזק ערי מדי זו חמדן וחברותיה ואמרי לה זו נהוונד וחברותיה,מאי חברותיה אמר שמואל כרך מושכי חוסקי ורומקי אמר רבי יוחנן וכולם לפסול קסלקא דעתא מושכי היינו מושכני והאמר ר' חייא בר אבין אמר שמואל מושכני הרי היא כגולה ליוחסין אלא מושכי לחוד ומושכני לחוד,(דניאל ז, ה) ותלת עלעין בפומה בין שיניה אמר רבי יוחנן זו חלזון הדייב ונציבין שפעמים בולעתן ופעמים פולטתן,(דניאל ז, ה) וארו חיוא אחרי תנינא דמיה לדוב תני רב יוסף אלו פרסיים שאוכלין ושותין כדוב ומסורבלין כדוב ומגדלין שער כדוב ואין להם מנוחה כדוב ר' אמי כי הוה חזי פרסא דרכיב אמר היינו דובא ניידא,א"ל רבי ללוי הראני פרסיים אמר ליה דומים לחיילות של בית דוד הראני חברין דומין למלאכי חבלה הראני ישמעאלים דומין לשעירים של בית הכסא הראני תלמידי חכמים שבבבל דומים למלאכי השרת,כי הוה ניחא נפשיה דרבי אמר הומניא איכא בבבל כולה עמונאי היא מסגריא איכא בבבל כולה דממזירא היא בירקא איכא בבבל שני אחים יש שמחליפים נשותיהם זה לזה בירתא דסטיא איכא בבבל היום סרו מאחרי המקום דאקפי פירא בכוורי בשבתא ואזיל וצדו בהו בשבתא ושמתינהו ר' אחי ברבי יאשיה ואישתמוד אקרא דאגמא איכא בבבל אדא בר אהבה יש בה 72a. bAnd it isonly bnowthat bthe Persians movedthe bridge further bupnorthward. bAbaye said to Rav Yosef: Until where doesthe border extend bon thiswestern bside of the Euphrates? Rav Yosef said to him: What are you thinking?Why do you ask? Is it bdue tothe town of bBiram?Even bthose ofpure blineagewho live in bPumbedita marrywomen bfrom Biram,which demonstrates that the residents of Biram are presumed to have unflawed lineage., bRav Pappa says: Just asthere is ba disputebetween Rav and Shmuel as to the northern border of Babylonia with regard bto lineage, sois there ba dispute with regard to bills of divorce.An agent bringing a bill of divorce from a country overseas to Eretz Yisrael must state that it was written and signed in his presence. If he brought it from Babylonia, there is no requirement for him to state this. Rav Pappa is teaching that the borders that define Babylonia with regard to this issue are the same as the borders with regard to lineage. bAnd Rav Yosef says:This bdisputeis bwith regard to lineage, but with regard to bills of divorce, everyone agreesthat it is considered Babylonia bup to the second lake of the bridgethat Shmuel mentioned., bRami bar Abba said:The province of bḤaveil Yamma is the glory of Babyloniawith regard to lineage; bShunya and Guvyaare bthe glory of Ḥaveil Yamma. Ravina said:The town of bTzitzorais balsolike Shunya and Guvya. bThis is also taughtin a ibaraita /i: bḤa ben Pineḥas says: Ḥaveil Yamma is the glory of Babylonia; Shunya and Guvya and Tzitzoraare bthe glory of Ḥaveil Yamma. Rav Pappa says: And nowadays, Samaritans have assimilated with them,and their lineage is problematic. The Gemara comments: bAndthat bis not so.Rather, one Samaritan brequestedto marry ba woman from them and they would not giveher bto him,which led to the rumor that Samaritans had assimilated with them. The Gemara asks: bWhatis this region called bḤaveil Yamma? Rav Pappa said: Thisis the area near the bEuphratesadjacent bto Bursi. /b,The Gemara relates: There was ba certain man who said tothe Sages: bI am froma place called bShot Mishot. Rabbi Yitzḥak Nappaḥa stood on his feet and said: Shot Mishot is located between theTigris and Euphrates bRivers.The Gemara asks: bAnd if it is located between the rivers, what of it?What ihalakhais this relevant for? bAbaye saidthat bRabbi Ḥama bar Ukva saysthat bRabbi Yosei, son of Rabbi Ḥanina, says:The area bbetween the rivers is like the exile,meaning Pumbedita, bwith regard to lineage.The Gemara inquires: bAnd where isthe area between the rivers blocatedfor the purpose of this ihalakha /i? bRabbi Yoḥa said: From Ihi Dekira and upward,i.e., northward. The Gemara asks: bBut doesn’t Rabbi Yoḥa say: Until the crossing at Gizmabut no further? bAbaye said: A strip extendsfrom that region past Ihi Dekira., bRav Ika bar Avin saysthat bRav Ḥael saysthat bRav says: Ḥillazon Nihavnad is like the exile with regard to lineage. Abaye said to them: Do not listen toRav Ika bar Avin about this, as bit was a iyevama /iwho bfell before himfrom bthereto perform levirate marriage, and he said that its lineage was unflawed because he wished to marry her. Rav Ika bar Avin bsaid to him: Is that to saythat this ihalakha bis mine? It is Rav Ḥael’s,and it is not reasonable to say that I was influenced by my own interests in stating it. bThey went and asked Rav Ḥael. He said to them: Rav said as follows: Ḥillazon Nihavnad is like the exile with regard to lineage. /b,The Gemara comments: bAndthis bdisagreeswith the statement bof Rabbi Abba bar Kahana, as Rabbi Abba bar Kahana says: Whatis the meaning of that bwhich is writtenwith regard to the exile of the ten tribes of the kingdom of Israel: b“And he put them in Halah, and in Habor, on the river of Gozan, and in the cities of the Medes”(II Kings 18:11)? bHalah is Ḥillazon; Habor is Hadyav; the river of Gozan is Ginzak; the cities of the Medes are Ḥamadan and its neighboring towns, and some say: This is Nihavnad and its neighboring towns.Since the ten tribes assimilated with the gentiles, the lineage of Jews from those places is flawed, unlike that which was taught before.,The Gemara asks: bWhatare the bneighboring townsof Nihavnad? bShmuel said:The bcityof bMushekhei, Ḥosekei, and Rumekei. Rabbi Yoḥa says: Andall of these are the same with regard bto flawedlineage. bIt was assumedthat bMushekhei isthe same as bMushekanei.The Gemara therefore asks: bBut doesn’t Rabbi Ḥiyya bar Avin saythat bShmuel says: Mushekanei is like the exile with regard to lineage? Rather,it must be that bMushekhei is discrete, and Mushekanei is discrete. /b,In connection to the aforementioned places, the Gemara analyzes the following verse, describing a vision of a bear-like animal: b“And it had three ribs in its mouth between its teeth”(Daniel 7:5). bRabbi Yoḥa says: This is Ḥillazon, Hadyav, and Netzivin, whichthe Persian government bsometimes swallows and sometimes discharges.In other words, control over these places passed from the Persians to the Romans and back again several times.,The first part of that verse stated: b“And behold a second beast, similar to a bear”(Daniel 7:5). bRav Yosef taught: These are Persians, who eat and drinkcopious amounts blike a bear, and are corpulent like a bear, and grow hair like a bear, and have no rest like a bear,which is constantly on the move from one place to another. bWhen Rabbi Ami saw a Persian riding, he would say: This is a bear on the move. /b, bRabbiYehuda HaNasi bsaid to Levi: Show me Persians,i.e., describe a typical Persian to me. Levi bsaid to him:They bare similar to the legions of the house of David.Rabbi Yehuda HaNasi said: bShow me Ḥabbarin,Persian priests. Levi said to him: They bare similar to angels of destruction.Rabbi Yehuda HaNasi said: bShow me Ishmaelites.Levi said to him: They bare similar to demons of an outhouse.Rabbi Yehuda HaNasi said: bShow me Torah scholars of Babylonia.Levi said to him: They bare similar to ministering angels. /b, bWhen RabbiYehuda HaNasi bwas dying, he saidprophetically: bThere isa place called bHomanya in Babylonia,and ball itspeople are the sons bof Ammon. There isa place called bMasgariya in Babylonia,and ball itspeople are imamzerim /i. There isa place called bBireka in Babylonia,and bthere are two brothersthere bwho exchange wives with each other,and their children are therefore imamzerim /i. bThere isa place called bBireta DeSatya in Babylonia. Today they turned away from the Omnipresent.What did they do? bA ditch with fish overflowed, and they went and trappedthe fish bon Shabbat. Rabbi Aḥai, son of Rabbi Yoshiya, excommunicated them, and theyall bbecame apostates. There isa place called bAkra DeAgma in Babylonia. There isa man named bAdda bar Ahava there. /b
6. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

98a. מלכים יראו וקמו שרים וישתחוו,אמר לו רבי אליעזר והלא כבר נאמר (ירמיהו ד, א) אם תשוב ישראל נאום ה' אלי תשוב אמר לו רבי יהושע והלא כבר נאמר (דניאל יב, ז) ואשמע את האיש לבוש הבדים אשר ממעל למימי היאור וירם ימינו ושמאלו אל השמים וישבע בחי העולם כי למועד מועדים וחצי וככלות נפץ יד עם קדש תכלינה כל אלה וגו' ושתק רבי אליעזר,ואמר רבי אבא אין לך קץ מגולה מזה שנאמר (יחזקאל לו, ח) ואתם הרי ישראל ענפכם תתנו ופריכם תשאו לעמי ישראל וגו' רבי (אליעזר) אומר אף מזה שנאמר (זכריה ח, י) כי לפני הימים (האלה) [ההם] שכר האדם לא נהיה ושכר הבהמה איננה וליוצא ולבא אין שלום מן הצר,מאי ליוצא ולבא אין שלום מן הצר רב אמר אף תלמידי חכמים שכתוב בהם שלום דכתיב (תהלים קיט, קסה) שלום רב לאהבי תורתך אין שלום מפני צר ושמואל אמר עד שיהיו כל השערים כולן שקולין,אמר רבי חנינא אין בן דוד בא עד שיתבקש דג לחולה ולא ימצא שנאמר (יחזקאל לב, יד) אז אשקיע מימיהם ונהרותם כשמן אוליך וכתב (בתריה) (יחזקאל כט, כא) ביום ההוא אצמיח קרן לבית ישראל,אמר רבי חמא בר חנינא אין בן דוד בא עד שתכלה מלכות הזלה מישראל שנאמר (ישעיהו יח, ה) וכרת הזלזלים במזמרות וכתיב בתריה בעת ההיא יובל שי לה' צבאות עם ממשך ומורט,אמר זעירי אמר רבי חנינא אין בן דוד בא עד שיכלו גסי הרוח מישראל שנאמר (צפניה ג, יא) כי אז אסיר מקרבך עליזי גאותך וכתיב (צפניה ג, יב) והשארתי בקרבך עם עני ודל וחסו בשם ה',אמר רבי שמלאי משום רבי אלעזר בר"ש אין בן דוד בא עד שיכלו כל שופטים ושוטרים מישראל שנאמר (ישעיהו א, כה) ואשיבה ידי עליך ואצרוף כבור סיגיך וגו' ואשיבה שופטיך,אמר עולא אין ירושלים נפדית אלא בצדקה שנאמר (ישעיהו א, כז) ציון במשפט תפדה ושביה בצדקה אמר רב פפא אי בטלי יהירי בטלי אמגושי אי בטלי דייני בטלי גזירפטי אי בטלי יהירי בטלי אמגושי דכתיב (ישעיהו א, כה) ואצרוף כבור סיגיך ואסירה כל בדיליך ואי בטלי דייני בטלי גזירפטי דכתיב (צפניה ג, טו) הסיר ה' משפטיך פנה אויבך,אמר ר' יוחנן אם ראית דור שמתמעט והולך חכה לו שנאמר (שמואל ב כב, כח) ואת עם עני תושיע וגו' אמר רבי יוחנן אם ראית דור שצרות רבות באות עליו כנהר חכה לו שנאמר (ישעיהו נט, יט) כי יבא כנהר צר (ו) רוח ה' נוססה בו וסמיך ליה ובא לציון גואל,ואמר רבי יוחנן אין בן דוד בא אלא בדור שכולו זכאי או כולו חייב בדור שכולו זכאי דכתיב (ישעיהו ס, כא) ועמך כולם צדיקים לעולם יירשו ארץ בדור שכולו חייב דכתיב (ישעיהו נט, טז) וירא כי אין איש וישתומם כי אין מפגיע וכתיב (ישעיהו מח, יא) למעני אעשה,אמר רבי אלכסנדרי רבי יהושע בן לוי רמי כתיב (ישעיהו ס, כב) בעתה וכתיב אחישנה זכו אחישנה לא זכו בעתה,אמר רבי אלכסנדרי רבי יהושע בן לוי רמי כתיב (דניאל ז, יג) וארו עם ענני שמיא כבר אינש אתה וכתיב (זכריה ט, ט) עני ורוכב על חמור זכו עם ענני שמיא לא זכו עני רוכב על חמור,אמר ליה שבור מלכא לשמואל אמריתו משיח על חמרא אתי אישדר ליה סוסיא ברקא דאית לי אמר ליה מי אית לך בר חיור גווני,ר' יהושע בן לוי אשכח לאליהו דהוי קיימי אפיתחא דמערתא דרבי שמעון בן יוחאי אמר ליה אתינא לעלמא דאתי אמר ליה אם ירצה אדון הזה אמר רבי יהושע בן לוי שנים ראיתי וקול ג' שמעתי,אמר ליה אימת אתי משיח אמר ליה זיל שייליה לדידיה והיכא יתיב אפיתחא דקרתא ומאי סימניה יתיב ביני עניי סובלי חלאים וכולן שרו ואסירי בחד זימנא איהו שרי חד ואסיר חד אמר דילמא מבעינא דלא איעכב,אזל לגביה אמר ליה שלום עליך רבי ומורי אמר ליה שלום עליך בר ליואי א"ל לאימת אתי מר א"ל היום אתא לגבי אליהו א"ל מאי אמר לך א"ל שלום עליך בר ליואי א"ל אבטחך לך ולאבוך לעלמא דאתי א"ל שקורי קא שקר בי דאמר לי היום אתינא ולא אתא א"ל הכי אמר לך (תהלים צה, ז) היום אם בקולו תשמעו,שאלו תלמידיו את רבי יוסי בן קיסמא אימתי בן דוד בא אמר מתיירא אני שמא תבקשו ממני אות אמרו לו אין אנו מבקשין ממך אות,א"ל לכשיפול השער הזה ויבנה ויפול ויבנה ויפול ואין מספיקין לבנותו עד שבן דוד בא אמרו לו רבינו תן לנו אות אמר להם ולא כך אמרתם לי שאין אתם מבקשין ממני אות,אמרו לו ואף על פי כן אמר להם אם כך יהפכו מי מערת פמייס לדם ונהפכו לדם,בשעת פטירתו אמר להן העמיקו לי ארוני 98a. bKings shall see and arise, princes shall prostrate themselves,because of the Lord, Who is faithful, and the Holy One of Israel, Who has chosen you” (Isaiah 49:7), indicating that redemption will come independent of repentance?, bRabbi Eliezer said to him: But isn’t it already stated: “If you will return, Israel, says the Lord, return to Me”(Jeremiah 4:1), indicating that redemption is contingent upon repentance? bRabbi Yehoshua said to him: But isn’t it already stated: “And I heard the man clothed in linen, who was above the waters of the river, when he lifted up his right hand and his left hand to heaven and swore by the One Who lives forever that it shall be for a period, periods, and a half; when the crushing of the power of the holy people shall have been completed, all thesethings shall be finished” (Daniel 12:7), indicating that the time for redemption is set and unrelated to repentance? bAnd Rabbi Eliezer was silent,unable to refute the proof from that verse.,§ bAnd Rabbi Abba says: You have nomore bexplicitmanifestation of the bendof days bthan thisfollowing phenomenon, bas it is stated: “But you, mountains of Israel, you shall give your branches, and yield your fruit to My people of Israel,for they will soon be coming” (Ezekiel 36:8). When produce will grow in abundance in Eretz Yisrael, it is an indication that the Messiah will be coming soon. bRabbi Eliezer says:You have no greater manifestation of the end of days bthan thisfollowing phenomenon bas well, as it is stated: “For before these days there was no hire for man, nor any hire for beast; nor was there peace from the oppressor to him who exits and to him who enters”(Zechariah 8:10). When there are no wages for work and no rent paid for use of one’s animal, that is an indication that the coming of the Messiah is at hand.,The Gemara asks: bWhatis the meaning of the phrase: b“Nor was there peace from the oppressor to him who exits and to him who enters”? Rav says:It means that bevenfor bTorah scholars, with regard to whomthe promise of bpeace is written, as it is written: “Great peace have they who love Your Torah;and there is no obstacle for them” (Psalms 119:165), bthere will be no peace from the oppressor. And Shmuel says:It means that the Messiah will not come buntil all the prices are equal. /b, bRabbi Ḥanina says: The son of David will not come until a fish will be sought for an ill person and will not be found, as it is statedwith regard to the downfall of Egypt: b“Then I will make their waters clear and cause their rivers to run like oil”(Ezekiel 32:14), meaning that the current in the rivers will come to a virtual standstill. bAnd it is written thereafter: “On that day I will cause the glory of the house of Israel to flourish”(Ezekiel 29:21)., bRabbi Ḥama bar Ḥanina says: The son of David will not come until the contemptuous [ ihazalla /i] kingdomof Rome bwill cease from the Jewish people, as it is stated: “And He shall sever the sprigs [ ihazalzallim /i] with pruning hooks”(Isaiah 18:5). bAnd it is written thereafter: “At that time shall a present be brought to the Lord of hosts, by a people scattered and hairless”(Isaiah 18:7)., bZe’eiri saysthat bRabbi Ḥanina says: The son of David will not come until the arrogant will ceaseto exist bfromamong bthe Jewish people, as it is stated: “For then I will remove from your midst your proudly exulting ones”(Zephaniah 3:11), band it is writtenafterward: b“And I will leave in your midst a poor and lowly people, and they shall take refuge in the name of the Lord”(Zephaniah 3:12)., bRabbi Simlai says in the name of Rabbi Elazar, son of Rabbi Shimon: The son of David will not come until all the judges and officers will ceaseto exist bfromamong bthe Jewish people,and there will be no more autonomous government in Eretz Yisrael, bas it is stated: “And I will turn My hand against you and purge away your dross as with lyeand take away your base alloy. bAnd I will restore your judgesas at the first” (Isaiah 1:25–26)., bUlla says: Jerusalem is redeemed only by means of righteousness, as it is stated: “Zion shall be redeemed with justice and those who return to it with righteousness”(Isaiah 1:27). bRav Pappa says: If the arrogant will ceaseto exist, bthePersian bsorcerers will ceaseto exist as well. bIf thedeceitful bjudgeswill bceaseto exist, bthe royal officers [ igazirpatei /i]and taskmasters bwill ceaseto exist. Rav Pappa elaborates: bIf the arrogant will cease, thePersian bsorcerers will cease, as it is written: “And I will purge away your dross [ isigayikh /i] as with lye, and I will remove all your alloy [ ibedilayikh /i].”When the arrogant [ isigim /i] are purged, the sorcerers, who are separated [ imuvdalim /i] from the fear of God, will also cease. bAnd if thedeceitful bjudges ceaseto exist, bthe royal officersand taskmasters bwill ceaseto exist, bas it is written: “The Lord has removed your judgments; cast out your enemy”(Zephaniah 3:15)., bRabbi Yoḥa says: If you saw a generation whosewisdom and Torah study bis steadily diminishing, awaitthe coming of the Messiah, bas it is stated: “And the afflicted people You will redeem”(II Samuel 22:28). bRabbi Yoḥa says: If you saw a generationwhose btroubles inundate it like a river, awaitthe coming of the Messiah, bas it is stated: “When distress will come like a river that the breath of the Lord drives”(Isaiah 59:19). bAnd juxtaposed to itis the verse: b“And a redeemer will come to Zion”(Isaiah 59:20)., bAnd Rabbi Yoḥa says: The son of David will come only in a generation that is entirely innocent,in which case they will be deserving of redemption, borin a generation that is bentirely guilty,in which case there will be no alternative to redemption. He may come bin a generation that is entirely innocent, as it is written: “And your people also shall be all righteous; they shall inherit the land forever”(Isaiah 60:21). He may come bin a generation that is entirely guilty, as it is written: “And He saw that there was no man, and was astonished that there was no intercessor;therefore His arm brought salvation to Him, and His righteousness, it sustained Him” (Isaiah 59:16). bAnd it is written:“For My own sake, bfor My own sake will I do it;for how should it be profaned? And My glory I will not give it to another” (Isaiah 48:11).,§ bRabbi Alexandri says: Rabbi Yehoshua ben Levi raises a contradictionin a verse addressing God’s commitment to redeem the Jewish people. In the verse: “I the Lord in its time I will hasten it” (Isaiah 60:22), bit is written: “In its time,”indicating that there is a designated time for the redemption, band it is written: “I will hasten it,”indicating that there is no set time for the redemption. Rabbi Alexandri explains: bIf they meritredemption through repentance and good deeds bI will hastenthe coming of the Messiah. bIf they do not meritredemption, the coming of the Messiah will be bin itsdesignated btime. /b, bRabbi Alexandri says: Rabbi Yehoshua ben Levi raises a contradictionbetween two depictions of the coming of the Messiah. bIt is written: “There came with the clouds of heaven, one like unto a son of man… /band there was given him dominion and glory and a kingdom…his dominion is an everlasting dominion” (Daniel 7:13–14). bAnd it is written:“Behold, your king will come to you; he is just and victorious; blowly and riding upon a donkeyand upon a colt, the foal of a donkey” (Zechariah 9:9). Rabbi Alexandri explains: bIfthe Jewish people bmeritredemption, the Messiah will come in a miraculous manner bwith the clouds of heaven. If they do not meritredemption, the Messiah will come blowly and riding upon a donkey. /b, bKing Shapurof Persia bsaid to Shmuelmockingly: bYou saythat the bMessiahwill bcome on a donkey; I will send him the riding [ ibarka /i] horse that I have.Shmuel bsaid to him: Do you havea horse bwith one thousand colors [ ibar ḥivar gavanei /i]like the donkey of the Messiah? Certainly his donkey will be miraculous., bRabbi Yehoshua ben Levi found Elijahthe prophet, bwho was standing at the entrance of theburial bcave of Rabbi Shimon ben Yoḥai.Rabbi Yehoshua ben Levi bsaid to him: Will Ibe privileged to bcome to the World-to-Come?Elijah bsaid to him: If this Master,the Holy One, Blessed be He, bwill wishit so. bRabbi Yehoshua ben Levi says: Two I saw,Elijah and me, band the voice of three I heard,as the Divine Presence was also there, and it was in reference to Him that Elijah said: If this Master will wish it so.,Rabbi Yehoshua ben Levi bsaid toElijah: bWhenwill the bMessiah come?Elijah bsaid to him: Go ask him.Rabbi Yehoshua ben Levi asked: bAnd where is he sitting?Elijah said to him: bAt the entrance ofthe city of bRome.Rabbi Yehoshua ben Levi asked him: bAnd what is hisidentifying bsignby means of which I can recognize him? Elijah answered: bHe sits among the poor who suffer from illnesses. And all of them untietheir bandages band tiethem all bat once,but the Messiah bunties onebandage band ties oneat a time. bHe says: Perhaps I will be neededto serve to bring about the redemption. Therefore, I will never tie more than one bandage, so bthat I will not be delayed. /b,Rabbi Yehoshua ben Levi bwent tothe Messiah. bHe said tothe Messiah: bGreetings to you, my rabbi and my teacher.The Messiah bsaid to him: Greetings to you, bar Leva’i.Rabbi Yehoshua ben Levi bsaid to him: When will the Master come?The Messiah bsaid to him: Today.Sometime later, Rabbi Yehoshua ben Levi bcame to Elijah.Elijah bsaid to him: What didthe Messiah bsay to you? He said toElijah that the Messiah said: bGreetings [ ishalom /i] to you, bar Leva’i.Elijah bsaid to him:He thereby bguaranteedthat byou and your fatherwill enter bthe World-to-Come,as he greeted you with ishalom /i. Rabbi Yehoshua ben Levi bsaid toElijah: The Messiah blied to me, as he said to me: I am coming today, and he did not come.Elijah bsaid to himthat bthisis what bhe said to you:He said that he will come b“today, if you will listen to his voice”(Psalms 95:7).,§ bRabbi Yosei ben Kisma’s students asked him: When will the son of David come?Rabbi Yosei ben Kisma bsaid: I am hesitantto answer you, blest you request from me a signto corroborate my statement. bThey said to him: We are not asking you for a sign. /b,Rabbi Yosei ben Kisma bsaid to them:You will see bwhen thisexisting bgateof Rome bfalls and will be rebuilt, and will falla second time band will be rebuilt, and will falla third time. bAnd they will not manage to rebuild it until the son of David comes.The students bsaid to him: Our rabbi, give us a sign.Rabbi Yosei ben Kisma bsaid to them: But didn’t you say to me that you are not asking me for a sign? /b, bThey said to him: And nevertheless,provide us with a sign. Rabbi Yosei ben Kisma bsaid to them: If it isas I say, bthe water of the Cave of Pamyas will be transformed into blood.The Gemara relates: bAndit bwas transformed into blood. /b, bAt the time of his death,Rabbi Yosei ben Kisma bsaid tohis students: bPlace my coffin deepin the ground
7. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)

139a. הלכה ברורה ומשנה ברורה במקום אחד:,תניא רבי יוסי בן אלישע אומר אם ראית דור שצרות רבות באות עליו צא ובדוק בדייני ישראל שכל פורענות שבאה לעולם לא באה אלא בשביל דייני ישראל שנאמר (מיכה ג, ט) שמעו נא זאת ראשי בית יעקב וקציני בית ישראל המתעבים משפט ואת כל הישרה יעקשו בונה ציון בדמים וירושלים בעולה ראשיה בשוחד ישפוטו וכהניה במחיר יורו ונביאיה בכסף יקסומו ועל ה' ישענו וגו',רשעים הן אלא שתלו בטחונם במי שאמר והיה העולם לפיכך מביא הקב"ה עליהן ג' פורעניות כנגד ג' עבירות שבידם שנאמר (מיכה ג, יב) לכן בגללכם ציון שדה תחרש וירושלים עיין תהיה והר הבית לבמות יער,ואין הקב"ה משרה שכינתו על ישראל עד שיכלו שופטים ושוטרים רעים מישראל שנאמר (ישעיהו א, כה) ואשיבה ידי עליך ואצרוף כבור סגיך ואסירה כל בדיליך ואשיבה שופטיך כבראשונה ויועציך כבתחלה וגו',אמר עולא אין ירושלים נפדה אלא בצדקה שנאמר (ישעיהו א, כז) ציון במשפט תפדה ושביה בצדקה,אמר רב פפא אי בטלי יהירי בטלי אמגושי אי בטלי דייני בטלי גזירפטי,אי בטלי יהירי בטלי אמגושי דכתיב ואצרוף כבור סגיך,אי בטלי דייני בטלי גזירפטי דכתיב (צפניה ג, טו) הסיר ה' משפטיך פנה אויבך,אמר רבי מלאי משום ר"א בר' שמעון מ"ד (ישעיהו יד, ה) שבר ה' מטה רשעים שבט מושלים שבר ה' מטה רשעים אלו הדיינין שנעשו מקל לחזניהם שבט מושלים אלו ת"ח שבמשפחות הדיינין מר זוטרא אמר אלו תלמידי חכמים שמלמדים הלכות ציבור לדייני בור,אמר ר"א בן מלאי משום ר"ל מאי דכתיב (ישעיהו נט, ג) כי כפיכם נגואלו בדם ואצבעותיכם בעון שפתותיכם דברו שקר לשונכם עולה תהגה,כי כפיכם נגואלו בדם אלו הדיינין ואצבעותיכם בעון אלו סופרי הדיינין שפתותיכם דברו שקר אלו עורכי הדיינין לשונכם עולה תהגה אלו בעלי דינין,ואמר רבי מלאי משום ר' יצחק מגדלאה מיום שפירש יוסף מאחיו לא טעם טעם יין דכתיב (בראשית מט, כו) ולקדקד נזיר אחיו,ר' יוסי בר' חנינא אמר אף הן לא טעמו טעם יין דכתיב (בראשית מג, לד) וישתו וישכרו עמו מכלל דעד האידנא לא (הוה שיכרות) ואידך שיכרות הוא דלא הוה שתיה מיהא הוה,ואמר רבי מלאי בשכר (שמות ד, יד) וראך ושמח בלבו זכה לחשן המשפט על לבו:,שלחו ליה בני בשכר ללוי כילה מהו כשותא בכרמא מהו מת בי"ט מהו,אדאזיל נח נפשיה דלוי אמר שמואל לרב מנשיא אי חכימת שלח להו שלח להו כילה חזרנו על כל צידי כילה ולא מצינו לה צד היתר,ולישלח להו כדרמי בר יחזקאל לפי שאינן בני תורה,כשותא בכרמא עירבובא ולישלח להו כדר"ט דתניא כישות ר' טרפון אומר אין כלאים בכרם וחכמים אומרים כלאים בכרם וקי"ל כל המיקל בארץ הלכה כמותו בחו"ל לפי שאינן בני תורה,מכריז רב האי מאן דבעי למיזרע כשותא בכרמא ליזרע רב עמרם חסידא מנגיד עילויה,רב משרשיא יהיב ליה פרוטה לתינוק נכרי וזרע ליה וליתן ליה לתינוק ישראל אתי למיסרך וליתן ליה לגדול נכרי אתי לאיחלופי בישראל,מת שלח להו מת לא יתעסקו ביה לא יהודאין ולא ארמאין לא ביום טוב ראשון ולא ביום טוב שני,איני והאמר רבי יהודה בר שילת אמר רבי אסי עובדא הוה בבי כנישתא דמעון ביום טוב הסמוך לשבת 139a. bclear ihalakhaand clear teaching together,but rather there will be disputes among the Sages., bIt was taughtin a ibaraitathat bRabbi Yosei ben Elisha says: If you see a generation that many troubles are befalling it, go and examine the judges of Israel.Perhaps their sins are the cause, bas any calamity that comes to the world comes due to the judges of Israelacting corruptly, bas it is stated: “Please hear this, heads of the house of Jacob, and officers of the house of Israel, who abhor justice and pervert all equity, who build up Zion with blood, and Jerusalem with iniquity. Their heads they judge for bribes, and their priests teach for hire, and their prophets divine for money; yet they lean upon the Lord,saying: Is not the Lord in our midst? No evil shall befall us” (Micah 3:9–11).,The Gemara comments: bThey are wicked, but they placed their trust in the One Who spoke and the world came into being,the Almighty. bTherefore, the Holy One, Blessed be He, brings upon them three calamities corresponding to the three transgressionsfor which bthey are responsible,as bit is statedin the following verse: b“Therefore, because of you, Zion shall be plowed as a field, and Jerusalem shall become heaps, and the Temple Mount as the high places of a forest”(Micah 3:12)., bAnd the Holy One, Blessed be He, will not rest His Divine Presence on the Jewish people until evil judges and officers shall be eliminated from the Jewish people, as it is stated: “And I will turn My hand upon you, and I will purge away your dross as with lye, and I will remove all your alloy. And I will restore your judges as at first, and your counselors as at the beginning;afterward you shall be called the city of righteousness, a faithful city” (Isaiah 1:25–26)., bUlla said: Jerusalem will be redeemed only through righteousness, as it is stated: “Zion will be redeemed with justice and those who return to her with righteousness”(Isaiah 1:27)., bRav Pappa said: If the arrogant will ceaseto exist, bthePersian bfire priests will ceaseto exist as well. bIf thedeceitful bjudgeswill bceaseto exist, bthe royal officers [ igazirpatei /i]and taskmasters bwill ceaseto exist.,He explains: bIf the arrogant will cease, thePersian bfire priests will cease, as it is written: “And I will purge away your dross[isigayikh/b] bas with lye,and I will remove all your alloy [ ibedilayikh /i].” This teaches that when the conceited and haughty [ isigim /i] are purged, the priests of fire, who are separated [ imuvdalim /i] from the fear of God, will also cease.,He said: bIf thedeceitful bjudges cease, the royal officersand taskmasters will bcease, as it is written: “The Lord has removed your judgment, cast out your enemy”(Zephaniah 3:15)., bRabbi Mallai said in the name of Rabbi Elazar, son of Rabbi Shimon: What isthe meaning of bthat which is written: “The Lord has broken the staff of the wicked, the rod of the rulers”(Isaiah 14:5)? He explains: b“The Lord has broken the staff of the wicked”; these are the judges who have become staffs for their attendants.The attendants abuse people, and the judges provide the attendants with legal backing and moral support. b“The rod of the rulers”; these are the Torah scholarswho are members of bthe families of the judges.These Torah scholars assist their relatives, the judges, conceal their faults. bMar Zutra said: These are the Torah scholars who teach communal ihalakhotto ignorant judges.They teach ignorant judges just enough Torah and modes of conduct to prevent the people from realizing how ignorant they are, enabling them to maintain their positions., bRabbi Eliezer ben Mallai said in the name of Reish Lakish: What isthe meaning of bthat which is written: “For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue utters wickedness”(Isaiah 59:3)?,He explains: b“For your hands are defiled with blood”; these are the judgeswho take bribes in their hands. b“And your fingers with iniquity”; these are the scribes of the judges,who write falsehood with their fingers. b“Your lips have spoken lies”; these are the legal advisors. “Your tongue utters wickedness”; these are the litigantsthemselves., bAnd Rabbi Mallai said in the name of Rabbi Yitzḥak from Migdal: From the day that Joseph took leave from his brothers, he did not sample a taste of wine, as it is written:“They shall be on the head of Joseph, band on the crown of the head of he who was separated [ inezir /i] from his brothers”(Genesis 49:26). The language of the verse alludes to the fact that Joseph conducted himself like a nazirite and abstained from wine., bRabbi Yosei, son of Rabbi Ḥanina, said:Joseph’s brothers btoo did not sample the taste of wineduring the intervening period, due to their remorse, bas it is written: “And they drank and became drunk with him”(Genesis 43:34). bBy inference: Until now there was no drunkenness,as they abstained from drinking. bAnd the otherSage, Rabbi Mallai, holds: bIt was drunkennessof bwhich there was none; however, there was drinkingon the part of the brothers during the intervening years., bAnd Rabbi Mallai said:It is stated in the verse: “And the anger of the Lord was kindled against Moses, and He said: Is there not Aaron your brother the Levite, I know that he can surely speak, and also behold, he is coming out to greet you, and he will see you and be glad in his heart” (Exodus 4:14). Rabbi Mallai taught that bas reward forAaron’s lack of jealousy at seeing his brother Moses rise to greatness, as it is stated: b“And he will see you and be glad in his heart,” he meritedto become the High Priest, and bfor the breastplate of judgmentto rest bon his heart. /b,The Gemara returns to the laws of a canopy. bThe inhabitants ofthe town of bBashkar sent to Levi: What isthe ihalakhawith regard to spreading ba canopyon Shabbat? Additionally, bwhat isthe ihalakhawith regard to bhops in a vineyard?Do they constitute a prohibited mixture of diverse kinds? Finally, bwhat isthe ihalakhawith regard to one who bdied on a Festival?How can the people attend to his burial?, bAsthe messenger bwas goingwith the question, bLevi died. Shmuel said to Rav Menashya: If you are wiseand able to respond, bsend themanswers to their questions. bHe sent them:With regard to ba canopy, we reviewed all aspects ofthe matter of the bcanopy, and we did not find any permissible aspect. /b,The Gemara asks: bAnd let him send themthat it can be permitted bin accordance withthe opinion of bRami bar Yeḥezkel.The Gemara answers: He did not want to reveal that leniency to them, bbecause they are notwell versed bin Torah,and they would not distinguish between permitted and prohibited methods of spreading the canopy.,He also told them: bHops in a vineyard area forbidden bmixtureof diverse kinds. The Gemara asks: bAnd let him send themthe message that it is permitted bin accordance withthe opinion of bRabbi Tarfon, as it was taughtin the iTosefta /i: With regard to bhops, Rabbi Tarfon says:They do bnotconstitute a prohibited mixture of bfood crops in a vineyard, and the Rabbis say:They constitute a forbidden mixture of bfood crops in a vineyard. And we maintainthat banyone who is lenientwith regard to the ihalakhotof diverse kinds bin EretzYisrael, even if the ihalakhais not ruled in accordance with his opinion, bthe ihalakhaisruled bin accordance with hisopinion boutsideof bEretzYisrael, where the ihalakhotof diverse kinds apply only by rabbinic law. The Gemara explains: He did not reveal this leniency to them, bbecause they were notwell versed in bTorah. /b,With regard to the matter of hops in a vineyard, the Gemara relates that bRav would announce: One who seeks to sow hops in a vineyard, let him sow.In contrast, bRav Amram Ḥasidawould badminister lashes forsowing hops in a vineyard.,The Gemara relates that bRav Mesharshiya would give a iperutato a gentile child, andthe child would bsowhops bfor him.The Gemara asks: bAnd let him givethe iperuta bto a Jewish child,who is also not obligated in mitzva observance. The Gemara answers: bHemay bcome to continuethis habit and violate the prohibition as an adult. The Gemara asks: bAnd let him givethe iperuta bto an adult gentile.The Gemara answers: bHemay bcome to confusehim bwith a Jew. /b,With regard to a person who bdiedon a Festival, bhe sent themin response: If a person bdiedon a Festival, bneither Jews nor Arameans,i.e., gentiles, bshould attend to hisburial, bneither on the first day of a Festival, nor on the second day of a Festivalobserved in the Diaspora.,The Gemara asks: bIs that so? Didn’t Rabbi Yehuda bar Sheilat saythat bRabbi Asi said: There was an incident in the synagogueof the settlement of bMaon on a Festival adjacent to Shabbat.A person died
8. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)

20a. ועכשיו ירדו גשמים נכנס לבית המרחץ בשמחה עד שהאדון נכנס בשמחתו לבית המרחץ נקדימון נכנס לבית המקדש כשהוא עצב נתעטף ועמד בתפלה,אמר לפניו רבונו של עולם גלוי וידוע לפניך שלא לכבודי עשיתי ולא לכבוד בית אבא עשיתי אלא לכבודך עשיתי שיהו מים מצויין לעולי רגלים מיד נתקשרו שמים בעבים וירדו גשמים עד שנתמלאו שתים עשרה מעינות מים והותירו,עד שיצא אדון מבית המרחץ נקדימון בן גוריון יצא מבית המקדש כשפגעו זה בזה אמר לו תן לי דמי מים יותר שיש לי בידך אמר לו יודע אני שלא הרעיש הקב"ה את עולמו אלא בשבילך אלא עדיין יש לי פתחון פה עליך שאוציא ממך את מעותיי שכבר שקעה חמה וגשמים ברשותי ירדו,חזר ונכנס לבית המקדש נתעטף ועמד בתפלה ואמר לפניו רבונו של עולם הודע שיש לך אהובים בעולמך מיד נתפזרו העבים וזרחה החמה באותה שעה אמר לו האדון אילו לא נקדרה החמה היה לי פתחון פה עליך שאוציא ממך מעותיי תנא לא נקדימון שמו אלא בוני שמו ולמה נקרא שמו נקדימון שנקדרה חמה בעבורו,תנו רבנן שלשה נקדמה להם חמה בעבורן משה ויהושע ונקדימון בן גוריון בשלמא נקדימון בן גוריון גמרא יהושע נמי קרא דכתיב (יהושע י, יג) וידם השמש וירח עמד וגו' אלא משה מנלן,אמר רבי אלעזר אתיא אחל אחל כתיב הכא (דברים ב, כה) אחל תת פחדך וכתיב התם (יהושע ג, ז) אחל גדלך,רבי שמואל בר נחמני אמר אתיא תת תת כתיב הכא אחל תת פחדך וכתיב התם (יהושע י, יב) ביום תת ה' את האמרי,רבי יוחנן אמר אתיא מגופיה דקרא (דברים ב, כה) אשר ישמעון שמעך ורגזו וחלו מפניך אימתי רגזו וחלו מפניך בשעה שנקדמה לו חמה למשה:,וכן עיר שלא ירדו עליה גשמים כו': אמר רב יהודה אמר רב ושתיהן לקללה,(איכה א, יז) היתה ירושלם לנדה ביניהם אמר רב יהודה אמר רב לברכה כנדה מה נדה יש לה היתר אף ירושלים יש לה תקנה,(איכה א, א) היתה כאלמנה אמר רב יהודה לברכה כאלמנה ולא אלמנה ממש אלא כאשה שהלך בעלה למדינת הים ודעתו לחזור עליה,(מלאכי ב, ט) וגם אני נתתי אתכם נבזים ושפלים אמר רב יהודה לברכה דלא מוקמי מינן לא רישי נהרי ולא גזיריפטי,(מלכים א יד, טו) והכה ה' את ישראל כאשר ינוד הקנה במים אמר רב יהודה אמר רב לברכה דאמר רבי שמואל בר נחמני אמר רבי יונתן מאי דכתיב (משלי כז, ו) נאמנים פצעי אוהב ונעתרות נשיקות שונא טובה קללה שקילל אחיה השילוני את ישראל יותר מברכה שבירכן בלעם הרשע,אחיה השילוני קללן בקנה אמר להם לישראל והכה ה' את ישראל כאשר ינוד הקנה מה קנה זה עומד במקום מים וגזעו מחליף ושרשיו מרובין ואפילו כל הרוחות שבעולם באות ונושבות בו אין מזיזות אותו ממקומו אלא הולך ובא עמהן דממו הרוחות עמד הקנה במקומו,אבל בלעם הרשע בירכן בארז שנאמר (במדבר כד, ו) כארזים (עלי מים) מה ארז זה אינו עומד במקום מים ואין גזעו מחליף ואין שרשיו מרובין אפילו כל הרוחות שבעולם נושבות בו אין מזיזות אותו ממקומו כיון שנשבה בו רוח דרומית עוקרתו והופכתו על פניו ולא עוד אלא שזכה קנה ליטול הימנו קולמוס לכתוב בו ספר תורה נביאים וכתובים,תנו רבנן לעולם יהא אדם רך כקנה ואל יהא קשה כארז מעשה שבא רבי אלעזר (בן ר') שמעון ממגדל גדור מבית רבו והיה רכוב על החמור ומטייל על שפת נהר ושמח שמחה גדולה והיתה דעתו גסה עליו מפני שלמד תורה הרבה 20a. band now it will rain? He entered the bathhouse ina state of bjoy,anticipating the large sum of money he was about to receive. bAs the master entered the bathhouse in his joy, Nakdimon entered the Temple ina state of bsadness. He wrapped himselfin his prayer shawl band stood in prayer. /b, bHe said beforeGod: bMaster of the Universe, it is revealed and known before You that I did not act for my own honor, nor did I act for the honor of my father’s house. Rather, I acted for Your honor, so that there should be water for the Festival pilgrims. Immediately the sky became overcast and rain fell until the twelve cisterns were filled with water, andthere was even more water, so that bthey overflowed. /b, bAs the master left the bathhouse, Nakdimon ben Guryon left the Temple. When they met one another,Nakdimon bsaid to him: Give methe bmoney you owe mefor bthe extra wateryou received. The official bsaid to him: I know that the Holy One, Blessed be He, has shaken His world and caused rain to fall only for you. However, I still maintain a claim against you,by bwhich I canlegally btake my coins from you, asyou did not pay me on the agreed date, bfor the sun had already set, andtherefore bthe rain fell onto my property. /b,Nakdimon bwent back and entered the Temple, wrapped himselfin his prayer shawl, band stood in prayer. He said beforeGod: bMaster of the Universe, let it be known that You have beloved ones in Your world. Immediately, the clouds scattered and the sun shined. At that time, the master said to him: If the sun had not broken throughthe clouds, bI would havehad a claim bagainst you,by bwhich I couldhave btaken my coins from you.A Sage btaught: Nakdimon was not hisreal bname; rather his name was Buni. And why washe bcalled Nakdimon? Because the sun broke through [ inikdera /i] for him. /b, bThe Sages taught:With regard to bthreepeople, bthe sun broke throughand shone at an irregular time bfor their sake: Moses, Joshua, and Nakdimon ben Guryon.The Gemara asks: bGranted,the case of bNakdimon ben Guryonis known by the aforementioned btradition. The case of Joshua toois derived from ba verse, as it is written: “And the sun stood still, and the moon stayeduntil the people had avenged themselves upon their enemies” (Joshua 10:13). bHowever, from where do wederive that the sun shined in a supernatural way for bMoses? /b, bRabbi Elazar said:It is bderivedby verbal analogy between b“I will begin”and b“I will begin.” Here,with regard to Moses, bit is written:“This day bI will begin to put the dread of youand the fear of you upon the peoples that are under all the whole heaven” (Deuteronomy 2:25). bAnd there,with regard to Joshua, bit is written:“On this day bI will begin to magnify youin the sight of all Israel, that they may know that just as I was with Moses, so I will be with you” (Joshua 3:7). The repeated use of the phrase “I will begin” indicates that all the miracles performed for Joshua were also performed for Moses., bRabbi Shmuel bar Naḥmani said:The fact that the sun stood still for Moses is bderivedby a different verbal analogy, between the terms b“put”and b“put.” Here,with regard to Moses, bit is written: “I will begin to put the dread of you”(Deuteronomy 2:25). bAnd there,with regard to Joshua, bis it written:“Then Joshua spoke to the Lord, bon the day when the Lord put the Amoritesbefore the children of Israel, and he said in the sight of Israel: Sun, stand still upon Gibeon, and you, moon, in the valley of Aijalon” (Joshua 10:12)., bRabbi Yoḥa said:This idea is bderived from the verse itself,as it says with regard to Moses: “This day I will begin to put the dread of you and the fear of you upon the peoples that are under all the whole heaven, bwho, when they hear the report of you, shall tremble, and be in anguish due to you”(Deuteronomy 2:25). bWhendid the nations of the world btremble andwhen were they bin anguish due to you? When the sun broke through for Moses. /b,§ The mishna taught: bAnd likewise,if there is a particular bcity upon which it did not rain,while the surrounding area did receive rain, this is considered a divine curse, as it is written: “And I will cause it to rain on one city, but on one city I will not cause it to rain, one portion will be rained upon, and the portion upon which it did not rain shall wither” (Amos 4:7). bRav Yehuda saidthat bRav said: And both ofthe cities are faced bwith a curse,as one city suffers from drought while the other is afflicted with destructive storms.,This statement reverses the plain meaning of a verse. The Gemara provides other interpretations that Rav Yehuda attributed to Rav, which also run contrary to the simple meaning of a verse. b“Jerusalem among them was a like a menstruating woman”(Lamentations 1:17). bRav Yehuda saidthat bRav said:Although the simple meaning of this verse is a curse, it can also be understood bas a blessing.Jerusalem was blike a menstruating woman: Just as a menstruating womanwill become bpermittedto her husband after the conclusion of her days of ritual impurity, bso too, Jerusalemwill be brepairedfrom its destruction.,Similarly, with regard to the verse: b“How she has become like a widow”(Lamentations 1:1), bRav Yehuda said:This too is bfor a blessing.The verse states that Jerusalem is blike a widow, but is not an actual widow. Rather,Jerusalem is blike a woman whose husband has gone to a country overseas.Without her husband by her side she is likened to a widow, bandyet bhe intends to return to her. /b,The same manner of explanation is provided for the verse: b“Therefore I have also made you contemptible and base”(Malachi 2:9). bRav Yehuda said:This too can be interpreted bas a blessing, asmeaning that the nations view us as lowly, but nevertheless, they do not assign us unpleasant jobs. bThey do notappoint bfrom us either river officials or government officials [ igeziripatei /i]. /b,The prophet Ahijah the Shilonite cursed Israel in the following terms: b“For the Lord will smite Israel as a reed is shaken in the water”(I Kings 14:15). bRav Yehuda saidthat bRav said:This too is bfor a blessing, as Rabbi Shmuel bar Naḥmani saidthat bRabbi Yonatan said: What isthe meaning of that bwhich is written: “Faithful are the wounds of a friend, but the kisses of an enemy are deceitful”(Proverbs 27:6)? bThe curse with which Ahijah the Shilonite cursed the Jewish people is moreeffective bthan the blessing with which Balaam the wicked blessed them. /b,Rabbi Yoḥa elaborates: bAhijah the Shilonite cursedthe Jewish people bbycomparing them to ba reed: “For the Lord will smite Israel as a reed is shaken in the water.”Although it seems to be a curse, this verse is actually a blessing. bJust as this reed stands in a place of water, and its shoots replenishthemselves when cut, band its roots are numerousfor a plant of its size, band even if all the winds in the world come and blow against it, they cannot move it from its place, rather, it sways with themuntil bthe winds subside, and the reedstill bstands in its place,the same applies to the Jewish people. After all the difficulties that they endure, they will ultimately survive and return home., bHowever, Balaam the wicked blessedthe Jews bbycomparing them to ba cedar, as it is stated: “As cedars beside the waters”(Numbers 24:6). bJust as this cedar does not stand in a place of water, and its shoots do not replenishthemselves, band its roots are not numerous,Balaam wished that the same should apply to the Jewish people. Furthermore, while it is true that bevenif ball the winds in the world blowagainst bit they will not move it from its place, once the southern wind blowsagainst bit, it uprootsthe cedar band turns it on its face. And not only that, butthe breed meritedthat ba quill [ ikulmos /i] is taken from it to write with it a Torah scroll, the Prophets, and the Writings.Evidently, the curse comparing Israel to a reed is better than the blessing likening them to a cedar., bThe Sagesfurther btaughtin praise of the reed: bA person should always be soft like a reed, and he should not be stiff like a cedar. An incidentoccurred in bwhich Rabbi Elazar, son of Rabbi Shimon, came from Migdal Gedor, from his rabbi’s house, and he was riding on a donkey and strolling on the bank of the river. And he was very happy, and his head was swollen with pride because he had studied much Torah. /b


Subjects of this text:

subject book bibliographic info
ami,rav Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 81; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 81
angels Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 81; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 81
assyria Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 49
bears,persians depicted as Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 81; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 81
bible,texts and exegesis relating to egypt Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 49
by john the baptist,extreme Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1220
community,consolation,haftarot of Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 40
community,reliability of divine word Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 50
community,restoration in Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 43
courts,exilarchic,persian Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 81
courts,exilarchic Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 81; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 81
david,king Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 81; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 81
divine anger,in lamentations Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 43
divine presence Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 118, 119
exilarch Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 81; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 81
exile,restoration after Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 43
exodus Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 49
first isaiah,haftarot of rebuke and Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 42, 43
first isaiah,lamentations,parallels to Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 42, 43
first isaiah,on jerusalem Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 42, 43
god,consolation Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 43
gĕ zîrpatei Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 117, 118, 119
isaiah,book of,city of righteousness Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 49
isaiah,book of,isaiah,book of Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 49
ishmaelites Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 81; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 81
israel,biblical,and egypt Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 49
israel,jeremiah on sinfulness of Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 42
israel,sexual transgression Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 42
jeremiah,book of,haftarot of rebuke Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 42, 43
jeremiah,book of,lamentations and Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 43
jeremiah,book of,planting images in Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 43
jeremiah,book of,reliability of divine word in Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 50
jeremiah,book of,sin-punishment-restoration narrative and Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 43
jeremiah (prophet),gods charge to Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 43
jerusalem,city of righteousness Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 49
jerusalem,female personification of Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 42
jerusalem,in lamentations Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 43
jerusalem Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 49
judean,judeans Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 49
judges Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 81; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 81
kallir,eleazar,on haftarot of consolation Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 42
lamentations,consequences of transgression Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 40
lamentations,isaiah parallels to Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 42, 43
lamentations,jeremiah and Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 43
lamentations,on jerusalem Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 43
lamentations,placement of Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 43
lamentations,tisha bav lectionary cycle Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 40, 43
latin Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 81
leontopolis Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 49
logos Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1220
messiah Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 118
nymphomania Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 42
pappa,rav Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 117, 118, 119; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 81; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 81
persian Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 81
pesikta de-rav kahana,alternate names for Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 42
pesikta de-rav kahana,on haftarot of rebuke Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 42
pesukei dezimra,prophecy,reliability of Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 50
priests,zoroastrian,portrayals of,in the babylonian talmud,as sorcerers and corrupt administrators Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 117, 118, 119
purification Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1220
rabbinic judaism,consequences of transgression in Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 40
rabbinic judaism,isaiah in Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 42, 43
rabbinic judaism,jeremiah in Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 42
rabbinic judaism,lamentations and Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 40, 50
rabbinic judaism,sexual transgression in Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 42
rabbinic judaism,sinfulness recounted in Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 42
rabbis,babylonian' Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 81
rabbis,babylonian,attitude of,toward jewish and persian courts Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 117, 118, 119
rabbis,babylonian Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 81
rava Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 117
salvation Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1220
sasanian,administrators/administration Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 81; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 81
septuagint (lxx) Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 49
sexual imagery Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 42
sin-punishment-restoration narrative Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 40, 43
suffering Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1220
testing passim,agents of Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 75
testing passim,roles in Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 75
tisha bav lectionary cycle,lamentations in Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 40, 43
tisha bav lectionary cycle,planting imagery in Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 43
tisha bav lectionary cycle,sin-punishment-restoration narrative in Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 40, 43
tosafists Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 42
tripartite structure Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 40
wicked Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 75
wimsatt,w. k.,yannai Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 42
wisdom Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 75
yehuda the patriarch,rabbi Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 81; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 81
zion Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 49
zoroastrian priests Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 81