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Tiresias: The Ancient Mediterranean Religions Source Database



6295
Hebrew Bible, Lamentations, 1.6-1.7


וַיֵּצֵא מן־בת־[מִבַּת־] צִיּוֹן כָּל־הֲדָרָהּ הָיוּ שָׂרֶיהָ כְּאַיָּלִים לֹא־מָצְאוּ מִרְעֶה וַיֵּלְכוּ בְלֹא־כֹחַ לִפְנֵי רוֹדֵף׃And gone is from the daughter of Zion all her splendor; her princes were like harts who did not find pasture and they departed without strength before [their] pursuer.


זָכְרָה יְרוּשָׁלִַם יְמֵי עָנְיָהּ וּמְרוּדֶיהָ כֹּל מַחֲמֻדֶיהָ אֲשֶׁר הָיוּ מִימֵי קֶדֶם בִּנְפֹל עַמָּהּ בְּיַד־צָר וְאֵין עוֹזֵר לָהּ רָאוּהָ צָרִים שָׂחֲקוּ עַל מִשְׁבַּתֶּהָ׃Jerusalem recalls the days of her poverty and her miseries, [and] all her precious things that were from days of old; when her people fell into the hand of the adversary, and there was none to help her; the enemies gazed, gloating on her desolation.


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

12 results
1. Hebrew Bible, Deuteronomy, 32.18, 33.5 (9th cent. BCE - 3rd cent. BCE)

32.18. צוּר יְלָדְךָ תֶּשִׁי וַתִּשְׁכַּח אֵל מְחֹלְלֶךָ׃ 33.5. וַיְהִי בִישֻׁרוּן מֶלֶךְ בְּהִתְאַסֵּף רָאשֵׁי עָם יַחַד שִׁבְטֵי יִשְׂרָאֵל׃ 32.18. of the Rock that begot thee thou wast unmindful, And didst forget God that bore thee. ." 33.5. And there was a king in Jeshurun, When the heads of the people were gathered, All the tribes of Israel together."
2. Hebrew Bible, Job, 3.20-3.23, 10.18-10.19 (9th cent. BCE - 3rd cent. BCE)

3.21. הַמְחַכִּים לַמָּוֶת וְאֵינֶנּוּ וַיַּחְפְּרֻהוּ מִמַּטְמוֹנִים׃ 3.22. הַשְּׂמֵחִים אֱלֵי־גִיל יָשִׂישׂוּ כִּי יִמְצְאוּ־קָבֶר׃ 3.23. לְגֶבֶר אֲשֶׁר־דַּרְכּוֹ נִסְתָּרָה וַיָּסֶךְ אֱלוֹהַּ בַּעֲדוֹ׃ 10.18. וְלָמָּה מֵרֶחֶם הֹצֵאתָנִי אֶגְוַע וְעַיִן לֹא־תִרְאֵנִי׃ 10.19. כַּאֲשֶׁר לֹא־הָיִיתִי אֶהְיֶה מִבֶּטֶן לַקֶּבֶר אוּבָל׃ 3.20. Wherewith is light given to him that is in misery, And life unto the bitter in soul—" 3.21. Who long for death, but it cometh not; And dig for it more than for hid treasures;" 3.22. Who rejoice unto exultation, And are glad, when they can find the grave?—" 3.23. To a man whose way is hid, And whom God hath hedged in?" 10.18. Wherefore then hast Thou brought me forth out of the womb? Would that I had perished, and no eye had seen me!" 10.19. I should have been as though I had not been; I should have been carried from the womb to the grave."
3. Hebrew Bible, Numbers, 14.17 (9th cent. BCE - 3rd cent. BCE)

14.17. וְעַתָּה יִגְדַּל־נָא כֹּחַ אֲדֹנָי כַּאֲשֶׁר דִּבַּרְתָּ לֵאמֹר׃ 14.17. And now, I pray Thee, let the power of the Lord be great, according as Thou hast spoken, saying:"
4. Hebrew Bible, Psalms, 10.1, 22.1, 44.14, 60.14, 74.1 (9th cent. BCE - 3rd cent. BCE)

10.1. ודכה [יִדְכֶּה] יָשֹׁחַ וְנָפַל בַּעֲצוּמָיו חלכאים [חֵיל] [כָּאִים׃] 10.1. לָמָה יְהוָה תַּעֲמֹד בְּרָחוֹק תַּעְלִים לְעִתּוֹת בַּצָּרָה׃ 22.1. לַמְנַצֵּחַ עַל־אַיֶּלֶת הַשַּׁחַר מִזְמוֹר לְדָוִד׃ 22.1. כִּי־אַתָּה גֹחִי מִבָּטֶן מַבְטִיחִי עַל־שְׁדֵי אִמִּי׃ 44.14. תְּשִׂימֵנוּ חֶרְפָּה לִשְׁכֵנֵינוּ לַעַג וָקֶלֶס לִסְבִיבוֹתֵינוּ׃ 60.14. בֵּאלֹהִים נַעֲשֶׂה־חָיִל וְהוּא יָבוּס צָרֵינוּ׃ 74.1. מַשְׂכִּיל לְאָסָף לָמָה אֱלֹהִים זָנַחְתָּ לָנֶצַח יֶעְשַׁן אַפְּךָ בְּצֹאן מַרְעִיתֶךָ׃ 74.1. עַד־מָתַי אֱלֹהִים יְחָרֶף צָר יְנָאֵץ אוֹיֵב שִׁמְךָ לָנֶצַח׃ 10.1. Why standest Thou afar off, O LORD? Why hidest Thou Thyself in times of trouble?" 22.1. For the Leader; upon Aijeleth ha-Shahar. A Psalm of David." 44.14. Thou makest us a taunt to our neighbours, a scorn and a derision to them that are round about us." 60.14. Through God we shall do valiantly; For He it is that will tread down our adversaries." 74.1. Maschil of Asaph. Why, O God, hast Thou cast us off for ever? Why doth Thine anger smoke against the flock of Thy pasture?"
5. Hebrew Bible, Amos, 9.6 (8th cent. BCE - 6th cent. BCE)

9.6. הַבּוֹנֶה בַשָּׁמַיִם מעלותו [מַעֲלוֹתָיו] וַאֲגֻדָּתוֹ עַל־אֶרֶץ יְסָדָהּ הַקֹּרֵא לְמֵי־הַיָּם וַיִּשְׁפְּכֵם עַל־פְּנֵי הָאָרֶץ יְהוָה שְׁמוֹ׃ 9.6. It is He that buildeth His upper chambers in the heaven, And hath founded His vault upon the earth; He that calleth for the waters of the sea, And poureth them out upon the face of the earth; The LORD is His name."
6. Hebrew Bible, Habakkuk, 1.13 (8th cent. BCE - 6th cent. BCE)

1.13. טְהוֹר עֵינַיִם מֵרְאוֹת רָע וְהַבִּיט אֶל־עָמָל לֹא תוּכָל לָמָּה תַבִּיט בּוֹגְדִים תַּחֲרִישׁ בְּבַלַּע רָשָׁע צַדִּיק מִמֶּנּוּ׃ 1.13. Thou that art of eyes too pure to behold evil, And that canst not look on mischief, Wherefore lookest Thou, when they deal treacherously, And holdest Thy peace, when the wicked swalloweth up The man that is more righteous than he;"
7. Hebrew Bible, Isaiah, 2.4 (8th cent. BCE - 5th cent. BCE)

2.4. וְשָׁפַט בֵּין הַגּוֹיִם וְהוֹכִיחַ לְעַמִּים רַבִּים וְכִתְּתוּ חַרְבוֹתָם לְאִתִּים וַחֲנִיתוֹתֵיהֶם לְמַזְמֵרוֹת לֹא־יִשָּׂא גוֹי אֶל־גּוֹי חֶרֶב וְלֹא־יִלְמְדוּ עוֹד מִלְחָמָה׃ 2.4. And He shall judge between the nations, And shall decide for many peoples; And they shall beat their swords into plowshares, And their spears into pruninghooks; Nation shall not lift up sword against nation, Neither shall they learn war any more."
8. Hebrew Bible, Jeremiah, 6.23, 20.18 (8th cent. BCE - 5th cent. BCE)

6.23. קֶשֶׁת וְכִידוֹן יַחֲזִיקוּ אַכְזָרִי הוּא וְלֹא יְרַחֵמוּ קוֹלָם כַּיָּם יֶהֱמֶה וְעַל־סוּסִים יִרְכָּבוּ עָרוּךְ כְּאִישׁ לַמִּלְחָמָה עָלַיִךְ בַּת־צִיּוֹן׃ 20.18. לָמָּה זֶּה מֵרֶחֶם יָצָאתִי לִרְאוֹת עָמָל וְיָגוֹן וַיִּכְלוּ בְּבֹשֶׁת יָמָי׃ 6.23. They lay hold on bow and spear, They are cruel, and have no compassion; Their voice is like the roaring sea, And they ride upon horses; Set in array, as a man for war, Against thee, O daughter of Zion." 20.18. Wherefore came I forth out of the womb To see labour and sorrow, That my days should be consumed in shame?"
9. Hebrew Bible, Lamentations, 1.1-1.5, 1.7-1.11, 1.14, 1.16, 5.20 (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׃ 1.2. רְאֵה יְהוָה כִּי־צַר־לִי מֵעַי חֳמַרְמָרוּ נֶהְפַּךְ לִבִּי בְּקִרְבִּי כִּי מָרוֹ מָרִיתִי מִחוּץ שִׁכְּלָה־חֶרֶב בַּבַּיִת כַּמָּוֶת׃ 1.2. בָּכוֹ תִבְכֶּה בַּלַּיְלָה וְדִמְעָתָהּ עַל לֶחֱיָהּ אֵין־לָהּ מְנַחֵם מִכָּל־אֹהֲבֶיהָ כָּל־רֵעֶיהָ בָּגְדוּ בָהּ הָיוּ לָהּ לְאֹיְבִים׃ 1.3. גָּלְתָה יְהוּדָה מֵעֹנִי וּמֵרֹב עֲבֹדָה הִיא יָשְׁבָה בַגּוֹיִם לֹא מָצְאָה מָנוֹחַ כָּל־רֹדְפֶיהָ הִשִּׂיגוּהָ בֵּין הַמְּצָרִים׃ 1.4. דַּרְכֵי צִיּוֹן אֲבֵלוֹת מִבְּלִי בָּאֵי מוֹעֵד כָּל־שְׁעָרֶיהָ שׁוֹמֵמִין כֹּהֲנֶיהָ נֶאֱנָחִים בְּתוּלֹתֶיהָ נּוּגוֹת וְהִיא מַר־לָהּ׃ 1.5. הָיוּ צָרֶיהָ לְרֹאשׁ אֹיְבֶיהָ שָׁלוּ כִּי־יְהוָה הוֹגָהּ עַל רֹב־פְּשָׁעֶיהָ עוֹלָלֶיהָ הָלְכוּ שְׁבִי לִפְנֵי־צָר׃ 1.7. זָכְרָה יְרוּשָׁלִַם יְמֵי עָנְיָהּ וּמְרוּדֶיהָ כֹּל מַחֲמֻדֶיהָ אֲשֶׁר הָיוּ מִימֵי קֶדֶם בִּנְפֹל עַמָּהּ בְּיַד־צָר וְאֵין עוֹזֵר לָהּ רָאוּהָ צָרִים שָׂחֲקוּ עַל מִשְׁבַּתֶּהָ׃ 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׃ 1.11. כָּל־עַמָּהּ נֶאֱנָחִים מְבַקְּשִׁים לֶחֶם נָתְנוּ מחמודיהם [מַחֲמַדֵּיהֶם] בְּאֹכֶל לְהָשִׁיב נָפֶשׁ רְאֵה יְהוָה וְהַבִּיטָה כִּי הָיִיתִי זוֹלֵלָה׃ 1.14. נִשְׂקַד עֹל פְּשָׁעַי בְּיָדוֹ יִשְׂתָּרְגוּ עָלוּ עַל־צַוָּארִי הִכְשִׁיל כֹּחִי נְתָנַנִי אֲדֹנָי בִּידֵי לֹא־אוּכַל קוּם׃ 1.16. עַל־אֵלֶּה אֲנִי בוֹכִיָּה עֵינִי עֵינִי יֹרְדָה מַּיִם כִּי־רָחַק מִמֶּנִּי מְנַחֵם מֵשִׁיב נַפְשִׁי הָיוּ בָנַי שׁוֹמֵמִים כִּי גָבַר אוֹיֵב׃ 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. 1.2. She weeps, yea, she weeps in the night, and her tears are on her cheek; she has no comforter among all her lovers; all her friends have betrayed her; they have become her enemies." 1.3. Judah went into exile because of affliction and great servitude; she settled among the nations, [and] found no rest; all her pursuers overtook her between the boundaries." 1.4. The roads of Zion are mournful because no one comes to the appointed season; all her gates are desolate, her priests moan; her maidens grieve while she herself suffers bitterly." 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)" 1.7. Jerusalem recalls the days of her poverty and her miseries, [and] all her precious things that were from days of old; when her people fell into the hand of the adversary, and there was none to help her; the enemies gazed, gloating on her desolation. " 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" 1.10. The adversary stretched forth his hand upon all her precious things, for she saw nations enter her Sanctuary, whom You did command not to enter into Your assembly. \t" 1.11. All her people are sighing [as] they search for bread; they gave away their treasures for food to revive the soul; see, O Lord, and behold, how I have become worthless. " 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." 1.16. For these things I weep; my eye, yea my eye, sheds tears, for the comforter to restore my soul is removed from me; my children are desolate, for the enemy has prevailed." 5.20. Wherefore dost Thou forget us for ever, And forsake us so long time?"
10. Septuagint, Judith, 1.1 (2nd cent. BCE - 0th cent. CE)

1.1. In the twelfth year of the reign of Nebuchadnezzar, who ruled over the Assyrians in the great city of Nineveh, in the days of Arphaxad, who ruled over the Medes in Ecbatana --
11. Plutarch, Alexander The Great, 43.3 (1st cent. CE - 2nd cent. CE)

43.3. When Alexander came up, he was manifestly distressed by what had happened, and unfastening his own cloak threw it upon the body and covered it. And when, at a later time, In the spring of 329 B.C. Cf. Arrian, Anab. iii. 30, 5 ; iv. 7, 3 ff . he found Bessus, he had him rent asunder. Two straight trees were bent together and a part of his body fastened to each; then when each was released and sprang vigorously back, the part of the body that was attached to it followed after. Now, however, he sent the body of Dareius, laid out in royal state, to his mother, To Persepolis, with orders that it should be buried in the royal sepulchre ( Arrian, Anab. iii. 22, 1 ). and admitted his brother, Exathres, into the number of his companions.
12. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)

77b. גראינין או גרעינין אמר רבא בר עולא (ויקרא כז, יח) ונגרע מערכך,איבעיא להו אוממות או עוממות אמר רב יצחק בר אבדימי (יחזקאל לא, ח) ארזים לא עממוהו בגן אלהים,איבעיא להו מאמצין תנן או מעמצין א"ר חייא בר אבא אמר רבי יוחנן (ישעיהו לג, טו) ועוצם עיניו מראות ברע,ת"ר המוציא חלב של בהמה כדי גמיאה חלב של אשה ולובן של ביצה כדי ליתן במשיפא של קילור [קילור] כדי לשוף במים בעי רב אשי כדי שיפה או כדי אחיזה ושיפה תיקו:,דבש כדי ליתן על הכתית: תנא כדי ליתן על פי כתית בעי רב אשי על כתית אפומא דכולה כתית או דילמא אמורשא קמא דכתית לאפוקי הודרנא דלא תיקו:,אמר רב יהודה אמר רב כל מה שברא הקב"ה בעולמו לא ברא דבר אחד לבטלה ברא שבלול לכתית ברא זבוב לצירעה יתוש לנחש ונחש לחפפית וסממית לעקרב היכי עביד ליה מייתי חדא אוכמא וחדא חיורא ושלקי להו ושייפי ליה,ת"ר חמשה אימות הן אימת חלש על גבור אימת מפגיע על ארי אימת יתוש על הפיל אימת סממית על העקרב אימת סנונית על הנשר אימת כילבית על לויתן א"ר יהודה אמר רב מאי קרא (עמוס ה, ט) המבליג שוד על עז:,רבי זירא אשכח לרב יהודה דהוה קאי אפיתחא דבי חמוה וחזייה דהוה בדיחא דעתיה ואי בעי מיניה כל חללי עלמא הוה אמר ליה א"ל מ"ט עיזי מסגן ברישא והדר אימרי א"ל כברייתו של עולם דברישא חשוכא והדר נהורא מ"ט הני מכסיין והני מגליין הני דמכסינן מינייהו מכסיין והני דלא מכסינן מינייהו מגליין מ"ט גמלא זוטר גנובתיה משום דאכל כיסי מ"ט תורא אריכא גנובתיה משום דדייר באגמי ובעי לכרכושי בקי,מ"ט קרנא דקמצא רכיכא משום דדיירא בחילפי ואי קשיא גדיא ומתעוורא דאמר שמואל האי מאן דבעי דליסמיה לקמצא לשלופינהו לקרני' מ"ט האי תימרא דתרנגולתא מדלי לעילא דדיירי אדפי ואי עייל קטרא מתעוורא דשא דרך שם דרגא דרך גג מתכוליתא מתי תכלה דא ביתא בא ואיתיב בה ביקתא בי עקתא,כופתא כוף ותיב לבני לבני בני הוצא חציצה חצבא שחוצב מים מן הנהר כוזה כזה שוטיתא שטותא משיכלא מאשי כולה משכילתא משיא כלתא אסיתא חסירתא בוכנה בוא ואכנה,לבושה לא בושה גלימא שנעשה בו כגלם גולתא גלי ואיתיב פוריא שפרין ורבין עליה בור זינקא בור זה נקי סודרא סוד ה' ליראיו אפדנא אפיתחא דין ת"ר שלשה כל זמן שמזקינין מוסיפין גבורה ואלו הן דג ונחש וחזיר:,שמן כדי לסוך אבר קטן: אמרי דבי ר' ינאי שמן כדי לסוך אבר קטן של קטן בן יומו מיתיבי שמן כדי לסוך אבר קטן וקטן בן יומו מאי לאו אבר קטן דגדול ואבר גדול של קטן בן יומו אמרי לך דבי ר' ינאי לא ה"ק שמן כדי לסוך אבר קטן של קטן בן יומו,לימא כתנאי שמן כדי לסוך אבר קטן וקטן בן יומו דברי ר' שמעון בן אלעזר ר' נתן אומר כדי לסוך אבר קטן מאי לאו בהא קמיפלגי דר"ש בן אלעזר סבר אבר קטן של קטן ור' נתן סבר אבר קטן דגדול או אבר גדול דקטן אבל אבר קטן של קטן בן יומו לא לא דכולי עלמא אבר קטן דקטן בן יומו לא 77b. In the mishna at the end of the previous chapter we learned that the measure that determines liability for carrying out foods is calculated without their seeds [ igarinin /i]. Is the correct version igarinin /iwith an ialef bor igarinin /iwith an iayin /i? bRava bar Ulla said:It is with an iayin /i, since it stems from the same root as: b“And it shall be subtracted [ ivenigra /iwith an iayin /i] bfrom your valuation”(Leviticus 27:18)., bA dilemma was raised beforethe Sages: Do we describe dimming coals as iomemot /iwith an ialef bor iomemot /iwith an iayin /i? bRav Yitzḥak bar Avdimi said:It is written with an iayin /i, as it is stated: b“The cedars in the garden of God could not hide it [ iamamuhu /iwith an iayin /i]” (Ezekiel 31:8)., bA dilemma was raised beforethe Sages: With regard to closing the eyes of the dead, bdid we learnin the mishna ime’amtzin /iwith an ialef /i, bor ime’amtzin /iwith an iayin /i? bRabbi Ḥiyya bar Abba saidthat bRabbi Yoḥa said:It is written with an iayinas it is stated: b“And closes [ ive’otzem /iwith an iayin /i] bhis eyes from seeing evil”(Isaiah 33:15).,With regard to carrying out milk, bthe Sages taught:One who carries out bthe milk of an animalon Shabbat is liable only for a measure bequivalent tothat which is bswallowedin one gulp. The measure that determines liability for carrying out ba woman’s milk and the white of an eggis bequivalentto that which is used bto place onthe part of ban eye bandageupon which the ointment is placed directly bon the wound.And the aforementioned beye bandagemust be bsufficientlylarge to use it bto rubboth his eyes bwith water. Rav Ashi raised a dilemma:Is the measure that determines liability for the bandage bequivalent tothat with which water can be brubbedon both eyes, boris it bequivalent tothat which can be bheld and rubbed?Is the part of the bandage held in his hand when applying the bandage to his eyes also taken into account? No resolution was found for this dilemma. Therefore, blet it standunresolved.,We learned in the mishna: The measure that determines liability for carrying out bhoneyis bequivalentto that which is used bto place on a sorecaused by chafing. A itanna btaughtin a iTosefta /i: The precise measure is bequivalent tothat which is bplaced on the opening of a sore,i.e., on the wound itself. bRav Ashi raised a dilemma:Does the term bon a soremean the measure of honey spread bon the opening of the entire sore; or, perhapsit means the measure spread bon the primary protuberanceof the bsore, to the exclusion of the surroundingarea upon which he does bnotspread honey? No resolution was found for this dilemma either. Therefore, blet it standunresolved.,On the subject of sores, the Gemara cites a statement referring to one of the methods for healing a sore. bRav Yehuda saidthat bRav said: Everything that the Holy One, Blessed be He, created in His world, He did not create anything for naught. He created a snailas a remedy bfor a sore; He created a flyto be crushed and spread as a remedy bon a waspsting; He created a bmosquitoas a remedy bfor a snakebite; bandHe created the bsnakeitself as a remedy bfor askin brash; andHe created ba geckoas a remedy bfor a scorpionbite. The Gemara explains: bHow doesone bimplementthe remedy? bHe bringstwo geckos, bone black and one white, cooks them, and spreadsthe resulting ointment on the affected area.,With regard to these creatures, the Gemara cites that which bour Sages taught: There are five dreads,i.e., bdreadthat bthe weakcast boverthe bmighty: The dread of the imafgia /i,a small creature, bover the lion; the dread of the mosquito over the elephant; the dread of the gecko over the scorpion; the dread of the swallow over the eagle; the dread of the ikilbit /i,a small fish, bover a whale. Rav Yehuda saidthat bRav said: Whatis bthe versethat alludes to these matters? As it is written: b“He that causes destruction [ ishod /i] to flash upon the mighty,so that destruction comes upon the fortress” (Amos 5:9), which is interpreted as: He who lifts the downtrodden [ ishadud /i] over the mighty.,On the topic of the nature of the world, the Gemara relates that bRabbi Zeira found Rav Yehuda, who was standing at the entrance of his father-in-law’s house, and observed that he was in anespecially bcheerful mood. AndRabbi Zeira understood that bwere he to askRabbi Yehuda babout anything in theentire bworld, he would tell himthe answer. He therefore posed questions to him on a variety of topics unrelated to ihalakha /i. He asked: bWhy do goats walk in frontof the flock band then ewesfollow? bHe said to him:It bisjust basit was bin the creation of the world, which at first was dark and then lightfollowed. Goats, which are typically black, precede the ewes, which are typically white. And he asked: bWhy arethe genitals of btheseewes bcoveredwith a tail, bwhereas thesegoats bare exposed?He answered: bTheseewes, whose wool bweuse to bcover ourselves,are rewarded in that they are bcovered; and thosegoats, whose hair bwe do notuse to bcover ourselves,are bexposed.And he asked: bWhy is the camel’s tail short?He answered: bBecausea camel beats thorns,and a long tail would become entangled in the thorns. And he asked: bWhy is the ox’s tail long?He answered: bBecausethe ox blives in a swamp and must fend off mosquitoes. /b,He continued to ask: bWhy is the grasshopper’s antenna soft?He answered: bBecauseit blives in the plainsamong the grass, band ifthe antenna bwere hard it would break andthe bgrasshopper would go blind.When the grasshopper loses its antenna it is unable to move, bas Shmuel said: One who seeks to blind a grasshopper should remove its antenna.And he asked: bWhy does the chicken’slower beyelid cover the upper one?He answered: bBecausea chicken blives on raftersin houses, band if the smokefrom the houses bwere to enterits eyes without the protection of the eyelid, it bwould go blind.He asked further: Why is a door called idasha /iin Aramaic? He said to him: It is an acronym for iderekh sham /i,which means through there. Why is a stair called idarga /i?He said to him: It is an acronym for iderekh gag /i,which means the way to the roof. Why are spices called imitkolita /i?He said to him: It is an acronym for imatai tikhleh da /i,which means when will this be finished. Since spices are used sparingly, they last a long time. Why is a house called ibeita /i?He said to him: It is an acronym for ibo ve’eitiv ba /i,which means come and I will sit in it. Why is a small house called ibikta /i?He said to him: It is an acronym for ibei akta /i,which means a narrow house.,A barrel is called ikufta /i,which is an acronym for ikuf vetiv /i,which means turn it over and sit. Bricks are called ilivnei /i,which is an allusion to ilivnei benei /i,which means for the children of children. A fence made of thorns is called ihutza /iand Rav Yehuda said that it is merely a iḥatzitza /i,which means partition, as opposed to a true fence. A jug used for drawing water is called a iḥatzbabecause it hews [ iḥotzev /i] water from the river.A small jug is called ikuza /i,alluding to ikazeh /i,which means: Give me one like that. Myrtle branches with which people dance at a wedding are called ishutita /i,an allusion to ishetuta /i,which means madness, as the frenzied dancing appears to be madness. The large vessel used for washing is called imeshikhla /i,which is an acronym for imashei kula /i,which means: It washes all. A small vessel used for washing is called imashkhilta /i,and Rav Yehuda explained that it is an acronym for imashya kalta /i,which means: It washes the bride. A mortar is called iasita /i,alluding to iḥasirta /i,which means lacking, since it has a large cavity. The pestle that is inserted into the mortar for pounding its contents is called ibukhna /i,which is an acronym for ibo ve’akkena /i,which means: Come and I will strike it.,An outer garment is called ilevusha /i,which is an acronym for ilo busha /i,which means no shame, as one who is clothed is no longer ashamed. A broad outer garment is called igelima /i,an allusion to the fact that, by wearing it, one bis transformed intoan amorphous bgolem-likefigure, as his limbs are indistinguishable. A beautiful coat is termed igolta /i,which is an acronym for igeli ve’eitiv /i,which means reveal, remove the coat, and only then I will sit, so that the coat will not get dirty. A bed is called ipurya /i,an allusion to the fact that people iparin veravin /i,which means procreate, bupon it.An empty pit is called ibor zinka /i,which is an acronym for ibor ze naki /i,which means that this pit is empty of water. The head covering of Torah scholars is called isudara /i,an acronym for isod yareh /i, which is a reference to the verse: b“The counsel of the Lord is with them who fear Him [ isod Hashem lire’av /i]”(Psalms 25:14). A palace is called iapadna /i,which is an acronym for iapitḥa dein /i,meaning: To this entrance all come. The Gemara cites an additional ibaraitarelated to the nature of the creatures. There are bthreecreatures bthat grow mightier with age, and they arethe bfish, andthe bsnake, and the pig. /b,We learned in the mishna: The measure that determines liability for carrying out boilis bequivalentto that which is used bto spread on a small limb. The school of Rabbi Yannai saidit should be explained as follows: The measure that determines liability for carrying out boilis bequivalentto that which is used bto spread ona bsmall limb of a day-old child.The Gemara braises an objectionfrom a ibaraita /i: The measure that determines liability for carrying out boilis bequivalentto that which is used bto spread on a small limb and a day-old child. Does this notmean: bA small limbof ban adult and a large limb of a day-old child?The Gemara rejects this: bThe school of Rabbi Yannaicould have bsaid to you: No, this is whatthe ibaraita bis saying:The measure that determines liability for carrying out boilis bequivalentto that which is used bto spread on a small limb,and the small limb in question is that of a bday-old child. /b,The Gemara suggests: bLet us saythat this is bparallel toa dispute between itanna’im /i,as it was taught in a ibaraita /i: The measure that determines liability for carrying out boilis bequivalentto that which is used bto spread on a small limb and a day-old child;this is bthe statement of Rabbi Shimon ben Elazar. Rabbi Natan says: Equivalentto that which is used bto spread on a small limb. Is it not that they disagree aboutthe following? bRabbi Shimon ben Elazar holds:It refers to ba small limb of a smallchild, and bRabbi Natan holds:The measure for liability is equivalent to that which is used to spread on ba small limbof ban adult or a large limbof ba child, butfor a measure equivalent to that which is used to spread on ba small limb of a day-old child, no,one is exempt. The Gemara rejects this: bNo, everyone agreesthat for carrying out oil in a measure equivalent to that which is used to spread on ba small limb of a day-old child, no,one is exempt


Subjects of this text:

subject book bibliographic info
alexander the great Gera, Judith (2014) 131
anthropomorphism, personality Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 181
army, assyrian Gera, Judith (2014) 131
arphaxad, king of medes Gera, Judith (2014) 131
assyrian royal inscriptions Gera, Judith (2014) 131
attributes, divine, and divine names Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 181
attributes, divine, mercy Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 181
azariah (r.) Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 181, 380, 381
behistun inscription Gera, Judith (2014) 131
bessus Gera, Judith (2014) 131
booty and plundering Gera, Judith (2014) 131
combat, single Gera, Judith (2014) 131
crush/ shatter enemy Gera, Judith (2014) 131
darius i Gera, Judith (2014) 131
darius iii Gera, Judith (2014) 131
ecbatana Gera, Judith (2014) 131
exile Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 181, 381
fravartish Gera, Judith (2014) 131
highlands, mountains, and hills Gera, Judith (2014) 131
holophernes, death and decapitation Gera, Judith (2014) 131
israel, obedience Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 181, 380, 381
israel, rebellion of Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 380, 381
israel, tribes Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 381
israel Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 381
jeremiah Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 63
jerusalem Gera, Judith (2014) 131
judah bar simon (r.) Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 181, 380, 381
king, rhetoric Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 381
lament tradition Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 63
lamentations Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 63
levi b. parta (r.) Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 181, 380
levi b. ṭarfon (r.) Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 380
linafelt, t. Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 63
medes and media Gera, Judith (2014) 131
mutilation of enemies Gera, Judith (2014) 131
name (divine), change in Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 181
name (divine), power of Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 181
name (divine) Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 381
nebuchadnezzar, historical Gera, Judith (2014) 131
nebuchadnezzar of judith Gera, Judith (2014) 131
ragae Gera, Judith (2014) 131
redemption Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 381
scripture, israels, before Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 63
scripture, lament tradition Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 63
shame and disgrace Gera, Judith (2014) 131
temple in jerusalem Gera, Judith (2014) 131
tetragram Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 181
weapons Gera, Judith (2014) 131
will Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 181, 380, 381
withdrawal Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 181
zion, mother Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 63
ḥiyya bar abba (r.), influence on divine realms Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 181, 380, 381
ḥiyya bar abba (r.), righteous among Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 181, 381
ḥiyya bar abba (r.), wicked among' Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 181