1. Hebrew Bible, Song of Songs, 4.13, 6.8 (9th cent. BCE - 3rd cent. BCE)
| 4.13. שְׁלָחַיִךְ פַּרְדֵּס רִמּוֹנִים עִם פְּרִי מְגָדִים כְּפָרִים עִם־נְרָדִים׃ 6.8. שִׁשִּׁים הֵמָּה מְּלָכוֹת וּשְׁמֹנִים פִּילַגְשִׁים וַעֲלָמוֹת אֵין מִסְפָּר׃ | 4.13. Thy shoots are a park of pomegranates, With precious fruits; Henna with spikenard plants 6.8. There are threescore queens, And fourscore concubines, And maidens without number. |
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2. Hebrew Bible, Deuteronomy, 1.19, 2.14, 2.24-2.26, 2.30, 2.36, 10.22, 26.9, 32.8 (9th cent. BCE - 3rd cent. BCE)
| 1.19. וַנִּסַּע מֵחֹרֵב וַנֵּלֶךְ אֵת כָּל־הַמִּדְבָּר הַגָּדוֹל וְהַנּוֹרָא הַהוּא אֲשֶׁר רְאִיתֶם דֶּרֶךְ הַר הָאֱמֹרִי כַּאֲשֶׁר צִוָּה יְהוָה אֱלֹהֵינוּ אֹתָנוּ וַנָּבֹא עַד קָדֵשׁ בַּרְנֵעַ׃ 2.14. וְהַיָּמִים אֲשֶׁר־הָלַכְנוּ מִקָּדֵשׁ בַּרְנֵעַ עַד אֲשֶׁר־עָבַרְנוּ אֶת־נַחַל זֶרֶד שְׁלֹשִׁים וּשְׁמֹנֶה שָׁנָה עַד־תֹּם כָּל־הַדּוֹר אַנְשֵׁי הַמִּלְחָמָה מִקֶּרֶב הַמַּחֲנֶה כַּאֲשֶׁר נִשְׁבַּע יְהוָה לָהֶם׃ 2.24. קוּמוּ סְּעוּ וְעִבְרוּ אֶת־נַחַל אַרְנֹן רְאֵה נָתַתִּי בְיָדְךָ אֶת־סִיחֹן מֶלֶךְ־חֶשְׁבּוֹן הָאֱמֹרִי וְאֶת־אַרְצוֹ הָחֵל רָשׁ וְהִתְגָּר בּוֹ מִלְחָמָה׃ 2.25. הַיּוֹם הַזֶּה אָחֵל תֵּת פַּחְדְּךָ וְיִרְאָתְךָ עַל־פְּנֵי הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם אֲשֶׁר יִשְׁמְעוּן שִׁמְעֲךָ וְרָגְזוּ וְחָלוּ מִפָּנֶיךָ׃ 2.26. וָאֶשְׁלַח מַלְאָכִים מִמִּדְבַּר קְדֵמוֹת אֶל־סִיחוֹן מֶלֶךְ חֶשְׁבּוֹן דִּבְרֵי שָׁלוֹם לֵאמֹר׃ 2.36. מֵעֲרֹעֵר אֲשֶׁר עַל־שְׂפַת־נַחַל אַרְנֹן וְהָעִיר אֲשֶׁר בַּנַּחַל וְעַד־הַגִּלְעָד לֹא הָיְתָה קִרְיָה אֲשֶׁר שָׂגְבָה מִמֶּנּוּ אֶת־הַכֹּל נָתַן יְהוָה אֱלֹהֵינוּ לְפָנֵינוּ׃ 10.22. בְּשִׁבְעִים נֶפֶשׁ יָרְדוּ אֲבֹתֶיךָ מִצְרָיְמָהּ וְעַתָּה שָׂמְךָ יְהוָה אֱלֹהֶיךָ כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב׃ 26.9. וַיְבִאֵנוּ אֶל־הַמָּקוֹם הַזֶּה וַיִּתֶּן־לָנוּ אֶת־הָאָרֶץ הַזֹּאת אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃ 32.8. בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃ | 1.19. And we journeyed from Horeb, and went through all that great and dreadful wilderness which ye saw, by the way to the hill-country of the Amorites, as the LORD our God commanded us; and we came to Kadesh-barnea." 2.14. And the days in which we came from Kadesh-barnea, until we were come over the brook Zered, were thirty and eight years; until all the generation, even the men of war, were consumed from the midst of the camp, as the LORD swore unto them." 2.24. Rise ye up, take your journey, and pass over the valley of Arnon; behold, I have given into thy hand Sihon the Amorite, king of Heshbon, and his land; begin to possess it, and contend with him in battle." 2.25. This day will I begin to put the dread of thee and the fear of thee upon the peoples that are under the whole heaven, who, when they hear the report of thee, shall tremble, and be in anguish because of thee.’" 2.26. And I sent messengers out of the wilderness of Kedemoth unto Sihon king of Heshbon with words of peace, saying:" 2.30. But Sihon king of Heshbon would not let us pass by him; for the LORD thy God hardened his spirit, and made his heart obstinate, that He might deliver him into thy hand, as appeareth this day." 2.36. From Aroer, which is on the edge of the valley of Arnon, and from the city that is in the valley, even unto Gilead, there was not a city too high for us: the LORD our God delivered up all before us." 10.22. Thy fathers went down into Egypt with threescore and ten persons; and now the LORD thy God hath made thee as the stars of heaven for multitude." 26.9. And He hath brought us into this place, and hath given us this land, a land flowing with milk and honey." 32.8. When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel." |
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3. Hebrew Bible, Esther, 2.23, 6.1, 10.2 (9th cent. BCE - 3rd cent. BCE)
| 2.23. וַיְבֻקַּשׁ הַדָּבָר וַיִּמָּצֵא וַיִּתָּלוּ שְׁנֵיהֶם עַל־עֵץ וַיִּכָּתֵב בְּסֵפֶר דִּבְרֵי הַיָּמִים לִפְנֵי הַמֶּלֶךְ׃ 6.1. בַּלַּיְלָה הַהוּא נָדְדָה שְׁנַת הַמֶּלֶךְ וַיֹּאמֶר לְהָבִיא אֶת־סֵפֶר הַזִּכְרֹנוֹת דִּבְרֵי הַיָּמִים וַיִּהְיוּ נִקְרָאִים לִפְנֵי הַמֶּלֶךְ׃ 6.1. וַיֹּאמֶר הַמֶּלֶךְ לְהָמָן מַהֵר קַח אֶת־הַלְּבוּשׁ וְאֶת־הַסּוּס כַּאֲשֶׁר דִּבַּרְתָּ וַעֲשֵׂה־כֵן לְמָרְדֳּכַי הַיְּהוּדִי הַיּוֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ אַל־תַּפֵּל דָּבָר מִכֹּל אֲשֶׁר דִּבַּרְתָּ׃ 10.2. וְכָל־מַעֲשֵׂה תָקְפּוֹ וּגְבוּרָתוֹ וּפָרָשַׁת גְּדֻלַּת מָרְדֳּכַי אֲשֶׁר גִּדְּלוֹ הַמֶּלֶךְ הֲלוֹא־הֵם כְּתוּבִים עַל־סֵפֶר דִּבְרֵי הַיָּמִים לְמַלְכֵי מָדַי וּפָרָס׃ | 2.23. And when inquisition was made of the matter, and it was found to be so, they were both hanged on a tree; and it was written in the book of the chronicles before the king." 6.1. On that night could not the king sleep; and he commanded to bring the book of records of the chronicles, and they were read before the king." 10.2. And all the acts of his power and of his might, and the full account of the greatness of Mordecai, how the king advanced him, are they not written in the book of the chronicles of the kings of Media and Persia?" |
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4. Hebrew Bible, Exodus, 14.2, 14.9, 17.8-17.16, 32.32 (9th cent. BCE - 3rd cent. BCE)
| 14.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְיָשֻׁבוּ וְיַחֲנוּ לִפְנֵי פִּי הַחִירֹת בֵּין מִגְדֹּל וּבֵין הַיָּם לִפְנֵי בַּעַל צְפֹן נִכְחוֹ תַחֲנוּ עַל־הַיָּם׃ 14.2. וַיָּבֹא בֵּין מַחֲנֵה מִצְרַיִם וּבֵין מַחֲנֵה יִשְׂרָאֵל וַיְהִי הֶעָנָן וְהַחֹשֶׁךְ וַיָּאֶר אֶת־הַלָּיְלָה וְלֹא־קָרַב זֶה אֶל־זֶה כָּל־הַלָּיְלָה׃ 14.9. וַיִּרְדְּפוּ מִצְרַיִם אַחֲרֵיהֶם וַיַּשִּׂיגוּ אוֹתָם חֹנִים עַל־הַיָּם כָּל־סוּס רֶכֶב פַּרְעֹה וּפָרָשָׁיו וְחֵילוֹ עַל־פִּי הַחִירֹת לִפְנֵי בַּעַל צְפֹן׃ 17.8. וַיָּבֹא עֲמָלֵק וַיִּלָּחֶם עִם־יִשְׂרָאֵל בִּרְפִידִם׃ 17.9. וַיֹּאמֶר מֹשֶׁה אֶל־יְהוֹשֻׁעַ בְּחַר־לָנוּ אֲנָשִׁים וְצֵא הִלָּחֵם בַּעֲמָלֵק מָחָר אָנֹכִי נִצָּב עַל־רֹאשׁ הַגִּבְעָה וּמַטֵּה הָאֱלֹהִים בְּיָדִי׃ 17.11. וְהָיָה כַּאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל וְכַאֲשֶׁר יָנִיחַ יָדוֹ וְגָבַר עֲמָלֵק׃ 17.12. וִידֵי מֹשֶׁה כְּבֵדִים וַיִּקְחוּ־אֶבֶן וַיָּשִׂימוּ תַחְתָּיו וַיֵּשֶׁב עָלֶיהָ וְאַהֲרֹן וְחוּר תָּמְכוּ בְיָדָיו מִזֶּה אֶחָד וּמִזֶּה אֶחָד וַיְהִי יָדָיו אֱמוּנָה עַד־בֹּא הַשָּׁמֶשׁ׃ 17.13. וַיַּחֲלֹשׁ יְהוֹשֻׁעַ אֶת־עֲמָלֵק וְאֶת־עַמּוֹ לְפִי־חָרֶב׃ 17.14. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר וְשִׂים בְּאָזְנֵי יְהוֹשֻׁעַ כִּי־מָחֹה אֶמְחֶה אֶת־זֵכֶר עֲמָלֵק מִתַּחַת הַשָּׁמָיִם׃ 17.15. וַיִּבֶן מֹשֶׁה מִזְבֵּחַ וַיִּקְרָא שְׁמוֹ יְהוָה נִסִּי׃ 17.16. וַיֹּאמֶר כִּי־יָד עַל־כֵּס יָהּ מִלְחָמָה לַיהוָה בַּעֲמָלֵק מִדֹּר דֹּר׃ 32.32. וְעַתָּה אִם־תִּשָּׂא חַטָּאתָם וְאִם־אַיִן מְחֵנִי נָא מִסִּפְרְךָ אֲשֶׁר כָּתָבְתָּ׃ | 14.2. ’Speak unto the children of Israel, that they turn back and encamp before Pi-hahiroth, between Migdol and the sea, before Baal-zephon, over against it shall ye encamp by the sea." 14.9. And the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pi-hahiroth, in front of Baal-zephon." 17.8. Then came Amalek, and fought with Israel in Rephidim." 17.9. And Moses said unto Joshua: ‘Choose us out men, and go out, fight with Amalek; tomorrow I will stand on the top of the hill with the rod of God in my hand.’" 17.10. So Joshua did as Moses had said to him, and fought with Amalek; and Moses, Aaron, and Hur went up to the top of the hill." 17.11. And it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed." 17.12. But Moses’hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun." 17.13. And Joshua discomfited Amalek and his people with the edge of the sword." 17.14. And the LORD said unto Moses: ‘Write this for a memorial in the book, and rehearse it in the ears of Joshua: for I will utterly blot out the remembrance of Amalek from under heaven.’" 17.15. And Moses built an altar, and called the name of it Adonai-nissi." 17.16. And he said: ‘The hand upon the throne of the LORD: the LORD will have war with Amalek from generation to generation.’" 32.32. Yet now, if Thou wilt forgive their sin—; and if not, blot me, I pray Thee, out of Thy book which Thou hast written.’" |
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5. Hebrew Bible, Genesis, 37.25 (9th cent. BCE - 3rd cent. BCE)
| 37.25. וַיֵּשְׁבוּ לֶאֱכָל־לֶחֶם וַיִּשְׂאוּ עֵינֵיהֶם וַיִּרְאוּ וְהִנֵּה אֹרְחַת יִשְׁמְעֵאלִים בָּאָה מִגִּלְעָד וּגְמַלֵּיהֶם נֹשְׂאִים נְכֹאת וּצְרִי וָלֹט הוֹלְכִים לְהוֹרִיד מִצְרָיְמָה׃ | 37.25. And they sat down to eat bread; and they lifted up their eyes and looked, and, behold, a caravan of Ishmaelites came from Gilead, with their camels bearing spicery and balm and ladanum, going to carry it down to Egypt." |
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6. Hebrew Bible, Malachi, 3.16 (9th cent. BCE - 3rd cent. BCE)
| 3.16. אָז נִדְבְּרוּ יִרְאֵי יְהוָה אִישׁ אֶת־רֵעֵהוּ וַיַּקְשֵׁב יְהוָה וַיִּשְׁמָע וַיִּכָּתֵב סֵפֶר זִכָּרוֹן לְפָנָיו לְיִרְאֵי יְהוָה וּלְחֹשְׁבֵי שְׁמוֹ׃ | 3.16. Then they that feared the LORD Spoke one with another; and the LORD hearkened, and heard, and a book of remembrance was written before Him, for them that feared the LORD, and that thought upon His name." |
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7. Hebrew Bible, Numbers, 13.26, 20.1-20.13, 21.1-21.3, 21.21-21.29, 21.31, 24.30 (9th cent. BCE - 3rd cent. BCE)
| 13.26. וַיֵּלְכוּ וַיָּבֹאוּ אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן וְאֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל אֶל־מִדְבַּר פָּארָן קָדֵשָׁה וַיָּשִׁיבוּ אוֹתָם דָּבָר וְאֶת־כָּל־הָעֵדָה וַיַּרְאוּם אֶת־פְּרִי הָאָרֶץ׃ 20.1. וַיַּקְהִלוּ מֹשֶׁה וְאַהֲרֹן אֶת־הַקָּהָל אֶל־פְּנֵי הַסָּלַע וַיֹּאמֶר לָהֶם שִׁמְעוּ־נָא הַמֹּרִים הֲמִן־הַסֶּלַע הַזֶּה נוֹצִיא לָכֶם מָיִם׃ 20.1. וַיָּבֹאוּ בְנֵי־יִשְׂרָאֵל כָּל־הָעֵדָה מִדְבַּר־צִן בַּחֹדֶשׁ הָרִאשׁוֹן וַיֵּשֶׁב הָעָם בְּקָדֵשׁ וַתָּמָת שָׁם מִרְיָם וַתִּקָּבֵר שָׁם׃ 20.2. וְלֹא־הָיָה מַיִם לָעֵדָה וַיִּקָּהֲלוּ עַל־מֹשֶׁה וְעַל־אַהֲרֹן׃ 20.2. וַיֹּאמֶר לֹא תַעֲבֹר וַיֵּצֵא אֱדוֹם לִקְרָאתוֹ בְּעַם כָּבֵד וּבְיָד חֲזָקָה׃ 20.3. וַיָּרֶב הָעָם עִם־מֹשֶׁה וַיֹּאמְרוּ לֵאמֹר וְלוּ גָוַעְנוּ בִּגְוַע אַחֵינוּ לִפְנֵי יְהוָה׃ 20.4. וְלָמָה הֲבֵאתֶם אֶת־קְהַל יְהוָה אֶל־הַמִּדְבָּר הַזֶּה לָמוּת שָׁם אֲנַחְנוּ וּבְעִירֵנוּ׃ 20.5. וְלָמָה הֶעֱלִיתֻנוּ מִמִּצְרַיִם לְהָבִיא אֹתָנוּ אֶל־הַמָּקוֹם הָרָע הַזֶּה לֹא מְקוֹם זֶרַע וּתְאֵנָה וְגֶפֶן וְרִמּוֹן וּמַיִם אַיִן לִשְׁתּוֹת׃ 20.6. וַיָּבֹא מֹשֶׁה וְאַהֲרֹן מִפְּנֵי הַקָּהָל אֶל־פֶּתַח אֹהֶל מוֹעֵד וַיִּפְּלוּ עַל־פְּנֵיהֶם וַיֵּרָא כְבוֹד־יְהוָה אֲלֵיהֶם׃ 20.7. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 20.8. קַח אֶת־הַמַּטֶּה וְהַקְהֵל אֶת־הָעֵדָה אַתָּה וְאַהֲרֹן אָחִיךָ וְדִבַּרְתֶּם אֶל־הַסֶּלַע לְעֵינֵיהֶם וְנָתַן מֵימָיו וְהוֹצֵאתָ לָהֶם מַיִם מִן־הַסֶּלַע וְהִשְׁקִיתָ אֶת־הָעֵדָה וְאֶת־בְּעִירָם׃ 20.9. וַיִּקַּח מֹשֶׁה אֶת־הַמַּטֶּה מִלִּפְנֵי יְהוָה כַּאֲשֶׁר צִוָּהוּ׃ 20.11. וַיָּרֶם מֹשֶׁה אֶת־יָדוֹ וַיַּךְ אֶת־הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם וַיֵּצְאוּ מַיִם רַבִּים וַתֵּשְׁתְּ הָעֵדָה וּבְעִירָם׃ 20.12. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן יַעַן לֹא־הֶאֱמַנְתֶּם בִּי לְהַקְדִּישֵׁנִי לְעֵינֵי בְּנֵי יִשְׂרָאֵל לָכֵן לֹא תָבִיאוּ אֶת־הַקָּהָל הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר־נָתַתִּי לָהֶם׃ 20.13. הֵמָּה מֵי מְרִיבָה אֲשֶׁר־רָבוּ בְנֵי־יִשְׂרָאֵל אֶת־יְהוָה וַיִּקָּדֵשׁ בָּם׃ 21.1. וַיִּשְׁמַע הַכְּנַעֲנִי מֶלֶךְ־עֲרָד יֹשֵׁב הַנֶּגֶב כִּי בָּא יִשְׂרָאֵל דֶּרֶךְ הָאֲתָרִים וַיִּלָּחֶם בְּיִשְׂרָאֵל וַיִּשְׁבְּ מִמֶּנּוּ שֶׁבִי׃ 21.1. וַיִּסְעוּ בְּנֵי יִשְׂרָאֵל וַיַּחֲנוּ בְּאֹבֹת׃ 21.2. וַיִּדַּר יִשְׂרָאֵל נֶדֶר לַיהוָה וַיֹּאמַר אִם־נָתֹן תִּתֵּן אֶת־הָעָם הַזֶּה בְּיָדִי וְהַחֲרַמְתִּי אֶת־עָרֵיהֶם׃ 21.2. וּמִבָּמוֹת הַגַּיְא אֲשֶׁר בִּשְׂדֵה מוֹאָב רֹאשׁ הַפִּסְגָּה וְנִשְׁקָפָה עַל־פְּנֵי הַיְשִׁימֹן׃ 21.3. וַנִּירָם אָבַד חֶשְׁבּוֹן עַד־דִּיבוֹן וַנַּשִּׁים עַד־נֹפַח אֲשֶׁר עַד־מֵידְבָא׃ 21.3. וַיִּשְׁמַע יְהוָה בְּקוֹל יִשְׂרָאֵל וַיִּתֵּן אֶת־הַכְּנַעֲנִי וַיַּחֲרֵם אֶתְהֶם וְאֶת־עָרֵיהֶם וַיִּקְרָא שֵׁם־הַמָּקוֹם חָרְמָה׃ 21.21. וַיִּשְׁלַח יִשְׂרָאֵל מַלְאָכִים אֶל־סִיחֹן מֶלֶךְ־הָאֱמֹרִי לֵאמֹר׃ 21.22. אֶעְבְּרָה בְאַרְצֶךָ לֹא נִטֶּה בְּשָׂדֶה וּבְכֶרֶם לֹא נִשְׁתֶּה מֵי בְאֵר בְּדֶרֶךְ הַמֶּלֶךְ נֵלֵךְ עַד אֲשֶׁר־נַעֲבֹר גְּבֻלֶךָ׃ 21.23. וְלֹא־נָתַן סִיחֹן אֶת־יִשְׂרָאֵל עֲבֹר בִּגְבֻלוֹ וַיֶּאֱסֹף סִיחֹן אֶת־כָּל־עַמּוֹ וַיֵּצֵא לִקְרַאת יִשְׂרָאֵל הַמִּדְבָּרָה וַיָּבֹא יָהְצָה וַיִּלָּחֶם בְּיִשְׂרָאֵל׃ 21.24. וַיַּכֵּהוּ יִשְׂרָאֵל לְפִי־חָרֶב וַיִּירַשׁ אֶת־אַרְצוֹ מֵאַרְנֹן עַד־יַבֹּק עַד־בְּנֵי עַמּוֹן כִּי עַז גְּבוּל בְּנֵי עַמּוֹן׃ 21.25. וַיִּקַּח יִשְׂרָאֵל אֵת כָּל־הֶעָרִים הָאֵלֶּה וַיֵּשֶׁב יִשְׂרָאֵל בְּכָל־עָרֵי הָאֱמֹרִי בְּחֶשְׁבּוֹן וּבְכָל־בְּנֹתֶיהָ׃ 21.26. כִּי חֶשְׁבּוֹן עִיר סִיחֹן מֶלֶךְ הָאֱמֹרִי הִוא וְהוּא נִלְחַם בְּמֶלֶךְ מוֹאָב הָרִאשׁוֹן וַיִּקַּח אֶת־כָּל־אַרְצוֹ מִיָּדוֹ עַד־אַרְנֹן׃ 21.27. עַל־כֵּן יֹאמְרוּ הַמֹּשְׁלִים בֹּאוּ חֶשְׁבּוֹן תִּבָּנֶה וְתִכּוֹנֵן עִיר סִיחוֹן׃ 21.28. כִּי־אֵשׁ יָצְאָה מֵחֶשְׁבּוֹן לֶהָבָה מִקִּרְיַת סִיחֹן אָכְלָה עָר מוֹאָב בַּעֲלֵי בָּמוֹת אַרְנֹן׃ 21.29. אוֹי־לְךָ מוֹאָב אָבַדְתָּ עַם־כְּמוֹשׁ נָתַן בָּנָיו פְּלֵיטִם וּבְנֹתָיו בַּשְּׁבִית לְמֶלֶךְ אֱמֹרִי סִיחוֹן׃ 21.31. וַיֵּשֶׁב יִשְׂרָאֵל בְּאֶרֶץ הָאֱמֹרִי׃ | 13.26. And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and showed them the fruit of the land." 20.1. And the children of Israel, even the whole congregation, came into the wilderness of Zin in the first month; and the people abode in Kadesh; and Miriam died there, and was buried there." 20.2. And there was no water for the congregation; and they assembled themselves together against Moses and against Aaron." 20.3. And the people strove with Moses, and spoke, saying: ‘Would that we had perished when our brethren perished before the LORD!" 20.4. And why have ye brought the assembly of the LORD into this wilderness, to die there, we and our cattle?" 20.5. And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink.’" 20.6. And Moses and Aaron went from the presence of the assembly unto the door of the tent of meeting, and fell upon their faces; and the glory of the LORD appeared unto them." 20.7. And the LORD spoke unto Moses, saying:" 20.8. ’Take the rod, and assemble the congregation, thou, and Aaron thy brother, and speak ye unto the rock before their eyes, that it give forth its water; and thou shalt bring forth to them water out of the rock; so thou shalt give the congregation and their cattle drink.’" 20.9. And Moses took the rod from before the LORD, as He commanded him." 20.10. And Moses and Aaron gathered the assembly together before the rock, and he said unto them: ‘Hear now, ye rebels; are we to bring you forth water out of this rock?’" 20.11. And Moses lifted up his hand, and smote the rock with his rod twice; and water came forth abundantly, and the congregation drank, and their cattle." 20.12. And the LORD said unto Moses and Aaron: ‘Because ye believed not in Me, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this assembly into the land which I have given them.’" 20.13. These are the waters of Meribah, where the children of Israel strove with the LORD, and He was sanctified in them." 21.1. And the Canaanite, the king of Arad, who dwelt in the South, heard tell that Israel came by the way of Atharim; and he fought against Israel, and took some of them captive." 21.2. And Israel vowed a vow unto the LORD, and said: ‘If Thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities.’" 21.3. And the LORD hearkened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities; and the name of the place was called Hormah." 21.21. And Israel sent messengers unto Sihon king of the Amorites, saying:" 21.22. ’Let me pass through thy land; we will not turn aside into field, or into vineyard; we will not drink of the water of the wells; we will go by the king’s highway, until we have passed thy border.’" 21.23. And Sihon would not suffer Israel to pass through his border; but Sihon gathered all his people together, and went out against Israel into the wilderness, and came to Jahaz; and he fought against Israel." 21.24. And Israel smote him with the edge of the sword, and possessed his land from the Arnon unto the Jabbok, even unto the children of Ammon; for the border of the children of Ammon was strong." 21.25. And Israel took all these cities; and Israel dwelt in all the cities of the Amorites, in Heshbon, and in all the towns thereof." 21.26. For Heshbon was the city of Sihon the king of the Amorites, who had fought against the former king of Moab, and taken all his land out of his hand, even unto the Arnon." 21.27. Wherefore they that speak in parables say: Come ye to Heshbon! Let the city of Sihon be built and established!" 21.28. For a fire is gone out of Heshbon, A flame from the city of Sihon; It hath devoured Ar of Moab, The lords of the high places of Arnon." 21.29. Woe to thee, Moab! Thou art undone, O people of Chemosh; He hath given his sons as fugitives, And his daughters into captivity, Unto Sihon king of the Amorites." 21.31. Thus Israel dwelt in the land of the Amorites." |
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8. Hebrew Bible, Psalms, 69.29, 105.44, 120.5, 135.8-135.12, 136.10, 136.13, 136.17-136.22 (9th cent. BCE - 3rd cent. BCE)
| 69.29. יִמָּחוּ מִסֵּפֶר חַיִּים וְעִם צַדִּיקִים אַל־יִכָּתֵבוּ׃ 105.44. וַיִּתֵּן לָהֶם אַרְצוֹת גּוֹיִם וַעֲמַל לְאֻמִּים יִירָשׁוּ׃ 120.5. אוֹיָה־לִי כִּי־גַרְתִּי מֶשֶׁךְ שָׁכַנְתִּי עִם־אָהֳלֵי קֵדָר׃ 135.8. שֶׁהִכָּה בְּכוֹרֵי מִצְרָיִם מֵאָדָם עַד־בְּהֵמָה׃ 135.9. שָׁלַח אֹתוֹת וּמֹפְתִים בְּתוֹכֵכִי מִצְרָיִם בְּפַרְעֹה וּבְכָל־עֲבָדָיו׃ 135.11. לְסִיחוֹן מֶלֶךְ הָאֱמֹרִי וּלְעוֹג מֶלֶךְ הַבָּשָׁן וּלְכֹל מַמְלְכוֹת כְּנָעַן׃ 135.12. וְנָתַן אַרְצָם נַחֲלָה נַחֲלָה לְיִשְׂרָאֵל עַמּוֹ׃ 136.13. לְגֹזֵר יַם־סוּף לִגְזָרִים כִּי לְעוֹלָם חַסְדּוֹ׃ 136.17. לְמַכֵּה מְלָכִים גְּדֹלִים כִּי לְעוֹלָם חַסְדּוֹ׃ 136.18. וַיַּהֲרֹג מְלָכִים אַדִּירִים כִּי לְעוֹלָם חַסְדּוֹ׃ 136.19. לְסִיחוֹן מֶלֶךְ הָאֱמֹרִי כִּי לְעוֹלָם חַסְדּוֹ׃ 136.21. וְנָתַן אַרְצָם לְנַחֲלָה כִּי לְעוֹלָם חַסְדּוֹ׃ 136.22. נַחֲלָה לְיִשְׂרָאֵל עַבְדּוֹ כִּי לְעוֹלָם חַסְדּוֹ׃ | 69.29. Let them be blotted out of the book of the living, And not be written with the righteous." 105.44. And He gave them the lands of the nations, And they took the labour of the peoples in possession;" 120.5. Woe is me, that I sojourn with Meshech, That I dwell beside the tents of Kedar!" 135.8. Who smote the first-born of Egypt, Both of man and beast." 135.9. He sent signs and wonders into the midst of thee, O Egypt, Upon Pharaoh, and upon all his servants." 135.10. Who smote many nations, And slew mighty kings:" 135.11. Sihon king of the Amorites, And Og king of Bashan, And all the kingdoms of Canaan;" 135.12. And gave their land for a heritage, A heritage unto Israel His people." 136.10. To Him that smote Egypt in their first-born, For His mercy endureth for ever;" 136.13. To Him who divided the Red Sea in sunder, For His mercy endureth for ever;" 136.17. To Him that smote great kings; For His mercy endureth for ever;" 136.18. And slew mighty kings, For His mercy endureth for ever." 136.19. Sihon king of the Amorites, For His mercy endureth for ever;" 136.20. And Og king of Bashan, For His mercy endureth for ever;" 136.21. And gave their land for a heritage, For His mercy endureth for ever;" 136.22. Even a heritage unto Israel His servant, For His mercy endureth for ever." |
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9. Hebrew Bible, Joshua, 2.10, 24.8, 24.12 (8th cent. BCE - 5th cent. BCE)
| 24.8. ואבאה [וָאָבִיא] אֶתְכֶם אֶל־אֶרֶץ הָאֱמֹרִי הַיּוֹשֵׁב בְּעֵבֶר הַיַּרְדֵּן וַיִּלָּחֲמוּ אִתְּכֶם וָאֶתֵּן אוֹתָם בְּיֶדְכֶם וַתִּירְשׁוּ אֶת־אַרְצָם וָאַשְׁמִידֵם מִפְּנֵיכֶם׃ 24.12. וָאֶשְׁלַח לִפְנֵיכֶם אֶת־הַצִּרְעָה וַתְּגָרֶשׁ אוֹתָם מִפְּנֵיכֶם שְׁנֵי מַלְכֵי הָאֱמֹרִי לֹא בְחַרְבְּךָ וְלֹא בְקַשְׁתֶּךָ׃ | 2.10. For we have heard how the LORD dried up the water of the Red Sea before you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were beyond the Jordan, unto Sihon and to Og, whom ye utterly destroyed." 24.8. And I brought you into the land of the Amorites, that dwelt beyond the Jordan; and they fought with you; and I gave them into your hand, and ye possessed their land; and I destroyed them from before you." 24.12. And I sent the hornet before you, which drove them out from before you, even the two kings of the Amorites; not with thy sword, nor with thy bow." |
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10. Hebrew Bible, Judges, 11.19-11.21, 11.27 (8th cent. BCE - 5th cent. BCE)
| 11.19. וַיִּשְׁלַח יִשְׂרָאֵל מַלְאָכִים אֶל־סִיחוֹן מֶלֶךְ־הָאֱמֹרִי מֶלֶךְ חֶשְׁבּוֹן וַיֹּאמֶר לוֹ יִשְׂרָאֵל נַעְבְּרָה־נָּא בְאַרְצְךָ עַד־מְקוֹמִי׃ 11.21. וַיִּתֵּן יְהוָה אֱלֹהֵי־יִשְׂרָאֵל אֶת־סִיחוֹן וְאֶת־כָּל־עַמּוֹ בְּיַד יִשְׂרָאֵל וַיַּכּוּם וַיִּירַשׁ יִשְׂרָאֵל אֵת כָּל־אֶרֶץ הָאֱמֹרִי יוֹשֵׁב הָאָרֶץ הַהִיא׃ 11.27. וְאָנֹכִי לֹא־חָטָאתִי לָךְ וְאַתָּה עֹשֶׂה אִתִּי רָעָה לְהִלָּחֶם בִּי יִשְׁפֹּט יְהוָה הַשֹּׁפֵט הַיּוֹם בֵּין בְּנֵי יִשְׂרָאֵל וּבֵין בְּנֵי עַמּוֹן׃ | 11.19. And Yisra᾽el sent messengers to Siĥon king of the Emori, the king of Ĥeshbon; and Yisra᾽el said to him, Let us pass, we pray thee, through thy land to my place." 11.20. But Siĥon did not trust Yisra᾽el to pass through his border: but Siĥon gathered all his people together, and pitched in Yahaż and fought against Yisra᾽el." 11.21. And the Lord God of Yisra᾽el delivered Siĥon and all his people into the hand of Yisra᾽el, and they smote them: so Yisra᾽el possessed all the land of the Emori, the inhabitants of that country." 11.27. But I have not sinned against thee, but thou doest me wrong to war against me: the Lord the Judge be judge this day between the children of Yisra᾽el and the children of ῾Ammon." |
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11. Euripides, Bacchae, 16 (5th cent. BCE - 5th cent. BCE)
| 16. Μήδων ἐπελθὼν Ἀραβίαν τʼ εὐδαίμονα | |
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12. Hebrew Bible, Ezra, 4.15 (5th cent. BCE - 4th cent. BCE)
| 4.15. דִּי יְבַקַּר בִּסְפַר־דָּכְרָנַיָּא דִּי אֲבָהָתָךְ וּתְהַשְׁכַּח בִּסְפַר דָּכְרָנַיָּא וְתִנְדַּע דִּי קִרְיְתָא דָךְ קִרְיָא מָרָדָא וּמְהַנְזְקַת מַלְכִין וּמְדִנָן וְאֶשְׁתַּדּוּר עָבְדִין בְּגַוַּהּ מִן־יוֹמָת עָלְמָא עַל־דְּנָה קִרְיְתָא דָךְ הָחָרְבַת׃ | 4.15. that search may be made in the book of the records of thy fathers; so shalt thou find in the book of the records, and know that this city is a rebellious city, and hurtful unto kings and provinces, and that they have moved sedition within the same of old time; for which cause was this city laid waste." |
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13. Hebrew Bible, Nehemiah, 9.8, 9.15, 9.22 (5th cent. BCE - 4th cent. BCE)
| 9.8. וּמָצָאתָ אֶת־לְבָבוֹ נֶאֱמָן לְפָנֶיךָ וְכָרוֹת עִמּוֹ הַבְּרִית לָתֵת אֶת־אֶרֶץ הַכְּנַעֲנִי הַחִתִּי הָאֱמֹרִי וְהַפְּרִזִּי וְהַיְבוּסִי וְהַגִּרְגָּשִׁי לָתֵת לְזַרְעוֹ וַתָּקֶם אֶת־דְּבָרֶיךָ כִּי צַדִּיק אָתָּה׃ 9.15. וְלֶחֶם מִשָּׁמַיִם נָתַתָּה לָהֶם לִרְעָבָם וּמַיִם מִסֶּלַע הוֹצֵאתָ לָהֶם לִצְמָאָם וַתֹּאמֶר לָהֶם לָבוֹא לָרֶשֶׁת אֶת־הָאָרֶץ אֲשֶׁר־נָשָׂאתָ אֶת־יָדְךָ לָתֵת לָהֶם׃ 9.22. וַתִּתֵּן לָהֶם מַמְלָכוֹת וַעֲמָמִים וַתַּחְלְקֵם לְפֵאָה וַיִּירְשׁוּ אֶת־אֶרֶץ סִיחוֹן וְאֶת־אֶרֶץ מֶלֶךְ חֶשְׁבּוֹן וְאֶת־אֶרֶץ עוֹג מֶלֶךְ־הַבָּשָׁן׃ | 9.8. and foundest his heart faithful before Thee, and madest a covet with him to give the land of the Canaanite, the Hittite, the Amorite, and the Perizzite, and the Jebusite, and the Girgashite, even to give it unto his seed, and hast performed Thy words; for Thou art righteous;" 9.15. and gavest them bread from heaven for their hunger, and broughtest forth water for them out of the rock for their thirst, and didst command them that they should go in to possess the land which Thou hadst lifted up Thy hand to give them." 9.22. Moreover Thou gavest them kingdoms and peoples, which Thou didst allot quarter by quarter; so they possessed the land of Sihon, even the land of the king of Heshbon, and the land of Og king of Bashan." |
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14. Herodotus, Histories, 1.183, 2.6, 4.183 (5th cent. BCE - 5th cent. BCE)
| 1.183. In the Babylonian temple there is another shrine below, where there is a great golden image of Zeus, sitting at a great golden table, and the footstool and the chair are also gold; the gold of the whole was said by the Chaldeans to be eight hundred talents' weight. ,Outside the temple is a golden altar. There is also another great altar, on which are sacrificed the full-grown of the flocks; only nurslings may be sacrificed on the golden altar, but on the greater altar the Chaldeans even offer a thousand talents' weight of frankincense yearly, when they keep the festival of this god; and in the days of Cyrus there was still in this sacred enclosure a statue of solid gold twenty feet high. ,I myself have not seen it, but I relate what is told by the Chaldeans. Darius son of Hystaspes proposed to take this statue but dared not; Xerxes his son took it, and killed the priest who warned him not to move the statue. Such is the furniture of this temple, and there are many private offerings besides. 2.6. Further, the length of the seacoast of Egypt itself is sixty “schoeni” —of Egypt, that is, as we judge it to be, reaching from the Plinthinete gulf to the Serbonian marsh, which is under the Casian mountain—between these there is this length of sixty schoeni. ,Men that have scant land measure by feet; those that have more, by miles; those that have much land, by parasangs; and those who have great abundance of it, by schoeni. ,The parasang is three and three quarters miles, and the schoenus, which is an Egyptian measure, is twice that. 4.183. After ten days' journey again from Augila there is yet another hill of salt and springs of water and many fruit-bearing palms, as at the other places; men live there called Garamantes, an exceedingly great nation, who sow in earth which they have laid on the salt. ,The shortest way to the Lotus Eaters' country is from here, thirty days' journey distant. Among the Garamantes are the cattle that go backward as they graze, the reason being that their horns curve forward; ,therefore, not being able to go forward, since the horns would stick in the ground, they walk backward grazing. Otherwise, they are like other cattle, except that their hide is thicker and harder to the touch. ,These Garamantes go in their four-horse chariots chasing the cave-dwelling Ethiopians: for the Ethiopian cave-dwellers are swifter of foot than any men of whom tales are brought to us. They live on snakes and lizards and such-like creeping things. Their speech is like no other in the world: it is like the squeaking of bats. |
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15. Anon., 1 Enoch, 10.9, 10.12, 12.6, 47.3, 90.20, 97.6, 98.7-98.8, 99.3, 99.5, 104.1, 108.3 (3rd cent. BCE - 2nd cent. BCE)
| 10.9. through the works that were taught by Azazel: to him ascribe all sin.' And to Gabriel said the Lord: 'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy [the children of fornication and] the children of the Watchers from amongst men [and cause them to go forth]: send them one against the other that they may destroy each other in 10.12. with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that i 12.6. of sin: and inasmuch as they delight themselves in their children, The murder of their beloved ones shall they see, and over the destruction of their children shall they lament, and shall make supplication unto eternity, but mercy and peace shall ye not attain.' 47.3. In those days I saw the Head of Days when He seated himself upon the throne of His glory, And the books of the living were opened before Him: And all His host which is in heaven above and His counselors stood before Him 97.6. And all the words of your unrighteousness shall be read out before the Great Holy One, And your faces shall be covered with shame, And He will reject every work which is grounded on unrighteousness. 98.7. And do not think in your spirit nor say in your heart that ye do not know and that ye do not see 98.8. that every sin is every day recorded in heaven in the presence of the Most High. From henceforth ye know that all your oppression wherewith ye oppress is written down every day till the day of your judgement. 99.3. In those days make ready, ye righteous, to raise your prayers as a memorial, And place them as a testimony before the angels, That they may place the sin of the sinners for a memorial before the Most High. 99.5. And in those days the destitute shall go forth and carry off their children, And they shall abandon them, so that their children shall perish through them: Yea, they shall abandon their children (that are still) sucklings, and not return to them, And shall have no pity on their beloved ones. 104.1. I swear unto you, that in heaven the angels remember you for good before the glory of the Great 104.1. idols; for all your lying and all your godlessness issue not in righteousness but in great sin. And now I know this mystery, that sinners will alter and pervert the words of righteousness in many ways, and will speak wicked words, and lie, and practice great deceits, and write books concerning |
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16. Anon., Psalms of Solomon, 17.7 (2nd cent. BCE - 1st cent. BCE)
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17. Hebrew Bible, Daniel, 7.9-7.10 (2nd cent. BCE - 2nd cent. BCE)
| 7.9. חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃ | 7.9. I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire." 7.10. A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened." |
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18. Septuagint, Judith, 1.9, 4.12, 5.3, 5.13, 8.22, 9.12 (2nd cent. BCE - 0th cent. CE)
| 1.9. and all who were in Samaria and its surrounding towns, and beyond the Jordan as far as Jerusalem and Bethany and Chelous and Kadesh and the river of Egypt, and Tahpanhes and Raamses and the whole land of Goshen 4.12. They even surrounded the altar with sackcloth and cried out in unison, praying earnestly to the God of Israel not to give up their infants as prey and their wives as booty, and the cities they had inherited to be destroyed, and the sanctuary to be profaned and desecrated to the malicious joy of the Gentiles. 5.3. and said to them, "Tell me, you Canaanites, what people is this that lives in the hill country? What cities do they inhabit? How large is their army, and in what does their power or strength consist? Who rules over them as king, leading their army? 5.13. Then God dried up the Red Sea before them 8.22. And the slaughter of our brethren and the captivity of the land and the desolation of our inheritance -- all this he will bring upon our heads among the Gentiles, wherever we serve as slaves; and we shall be an offense and a reproach in the eyes of those who acquire us. 9.12. Hear, O hear me, God of my father, God of the inheritance of Israel, Lord of heaven and earth, Creator of the waters, King of all thy creation, hear my prayer! |
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19. Septuagint, Wisdom of Solomon, 3.12, 3.17 (2nd cent. BCE - 1st cent. BCE)
| 3.12. Their wives are foolish, and their children evil; 3.17. Even if they live long they will be held of no account,and finally their old age will be without honor. |
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20. Strabo, Geography, 16.1.27, 16.2.33, 16.4.2 (1st cent. BCE - 1st cent. BCE)
| 16.1.27. Between the Tigris and the Euphrates flows a river, called Basileios (or the Royal river), and about Anthemusia another called the Aborrhas. The road for merchants going from Syria to Seleuceia and Babylon lies through the country of the (Arabian) Scenitae, [now called Malii,] and through the desert belonging to their territory. The Euphrates is crossed in the latitude of Anthemusia, a place in Mesopotamia. Above the river, at the distance of four schoeni, is Bambyce, which is called by the names of Edessa and Hierapolis, where the Syrian goddess Atargatis is worshipped. After crossing the river, the road lies through a desert country on the borders of Babylonia to Scenae, a considerable city, situated on the banks of a canal. From the passage across the river to Scenae is a journey of five and twenty days. There are (on the road) owners of camels, who keep resting-places, which are well supplied with water from cisterns, or transported from a distance.The Scenitae exact a moderate tribute from merchants, but [otherwise] do not molest them: the merchants, therefore, avoid the country on the banks of the river, and risk a journey through the desert, leaving the river on the right hand at a distance of nearly three days' march. For the chiefs of the tribes living on both banks of the river, who occupy not indeed a fertile territory, yet one less sterile than the rest (of the country), are settled in the midst of their own peculiar domains, and each exacts a tribute of no moderate amount for himself. And it is difficult among so large a body of people, and of such daring habits, to establish any common standard of tribute advantageous to the merchant.Scene is distant from Seleuceia 18 schoeni. 16.2.33. The Casium is a sandy hill without water, and forms a promontory: the body of Pompey the Great is buried there, and on it is a temple of Jupiter Casius. Near this place Pompey the Great was betrayed by the Egyptians, and put to death. Next is the road to Pelusium, on which is situated Gerrha; and the rampart, as it is called, of Chabrias, and the pits near Pelusium, formed by the overflowing of the Nile in places naturally hollow and marshy.Such is the nature of Phoenicia. Artemidorus says, that from Orthosia to Pelusium is 3650 stadia, including the winding of the bays, and from Melaenae or Melania in Cilicia to Celenderis, on the confines of Cilicia and Syria, are 1900 stadia; thence to the Orontes 520 stadia, and from Orontes to Orthosia 1130 stadia. 16.4.2. I return to the opinions of Eratosthenes, which he next delivers respecting Arabia. He is speaking of the northern and desert part, lying between Arabia Felix, Coele-Syria, and Judaea, to the recess of the Arabian Gulf.From Heroopolis, situated in that recess of the Arabian Gulf which is on the side of the Nile, to Babylon, towards Petra of the Nabataei, are 5600 stadia. The whole tract lies in the direction of the summer solstice (i. e. east and west), and passes through the adjacent Arabian tribes, namely Nabataei, Chaulotaei, and Agraei. Above these people is Arabia Felix, stretching out 12,000 stadia towards the south to the Atlantic Sea.The first people, next after the Syrians and Jews, who occupy this country are husbandmen. These people are succeeded by a barren and sandy tract, producing a few palms, the acanthus, and tamarisk; water is obtained by digging [wells] as in Gedrosia. It is inhabited by Arabian Scenitae, who breed camels. The extreme parts towards the south, and opposite to Ethiopia, are watered by summer showers, and are sowed twice, like the land in India. Its rivers are exhausted in watering plains, and by running into lakes. The general fertility of the country is very great; among other products, there is in particular an abundant supply of honey; except horses, there are numerous herds of animals, mules (asses?), and swine; birds also of every kind, except geese and the gallinaceous tribe.Four of the most populous nations inhabit the extremity of the above-mentioned country; namely, the Minaei the part towards the Red Sea, whose largest city is Carna or Cara. Next to these are the Sabaeans, whose chief city is Mariaba. The third nation are the Cattabaneis, extending to the straits and the passage across the Arabian Gulf. Their royal seat is called Tamna. The Chatramotitae are the furthest of these nations towards the east. Their city is Sabata. |
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21. Pliny The Elder, Natural History, 12.54-12.65 (1st cent. CE - 1st cent. CE)
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22. Anon., Pistis Sophia, 1.33 (3rd cent. CE - 4th cent. CE)
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23. Babylonian Talmud, Hulin, 6a (3rd cent. CE - 6th cent. CE)
| 6a. ואי סלקא דעתיך לא קבלה מיניה לישני ליה כאן כשישראל עומד על גביו כאן כשאין ישראל עומד על גביו אלא לאו ש"מ קבלה מיניה ש"מ,ומ"ט גזרו בהו רבנן כי הא דר"ש בן אלעזר שדריה ר"מ לאתויי חמרא מבי כותאי אשכחיה ההוא סבא א"ל (משלי כג, ב) ושמת סכין בלועך אם בעל נפש אתה הלך ר"ש בן אלעזר וספר דברים לפני ר"מ וגזר עליהן,מאי טעמא אמר רב נחמן בר יצחק דמות יונה מצאו להן בראש הר גריזים שהיו עובדין אותה ור"מ לטעמיה דחייש למיעוטא וגזר רובא אטו מיעוטא ורבן גמליאל ובית דינו נמי כר"מ סבירא להו,פשטיה דקרא במאי כתיב בתלמיד היושב לפני רבו דתני רבי חייא (משלי כג, א) כי תשב ללחום את מושל בין תבין את אשר לפניך ושמת סכין בלועך אם בעל נפש אתה,אם יודע תלמיד ברבו שיודע להחזיר לו טעם בין ואם לאו תבין את אשר לפניך ושמת סכין בלועך אם בעל נפש אתה פרוש הימנו,רבי יצחק בן יוסף שדריה רבי אבהו לאתויי חמרא מבי כותאי אשכחיה ההוא סבא א"ל לית כאן שומרי תורה הלך רבי יצחק וספר דברים לפני רבי אבהו והלך רבי אבהו וספר דברים לפני רבי אמי ורבי אסי ולא זזו משם עד שעשאום עובדי כוכבים גמורין,למאי אי לשחיטה ויין נסך מהתם גזרו בהו רבנן אינהו גזור ולא קבלו מינייהו אתו רבי אמי ורבי אסי גזרו וקבלו מינייהו,מאי עובדי כוכבים גמורין אמר ר"נ בר יצחק לבטל רשות וליתן רשות,וכדתניא ישראל מומר משמר שבתו בשוק מבטל רשות ונותן רשות ושאינו משמר שבתו בשוק אינו מבטל רשות ונותן רשות,מפני שאמרו ישראל נותן רשות ומבטל רשות ובעובד כוכבים עד שישכור,כיצד אמר לו רשותי קנויה לך רשותי מבוטלת לך קנה ואינו צריך לזכות,רבי זירא ורב אסי איקלעו לפונדקא דיאי אייתו לקמייהו ביצים המצומקות ביין רבי זירא לא אכל ורב אסי אכל א"ל רבי זירא לרב אסי ולא חייש מר לתערובת דמאי א"ל לאו אדעתאי,א"ר זירא אפשר גזרו על התערובת דמאי ומסתייעא מילתא דרב אסי למיכל איסורא השתא בהמתן של צדיקים אין הקב"ה מביא תקלה על ידן צדיקים עצמן לא כל שכן,נפק רבי זירא דק ואשכח דתנן הלוקח יין לתת לתוך המורייס או לתוך האלונתית כרשינין לעשות מהן טחינין עדשים לעשות מהן רסיסין חייב משום דמאי ואין צריך לומר משום ודאי,והן עצמן מותרין מפני שהן תערובת,ולא גזרו על תערובת דמאי והתניא הנותן לשכנתו עיסה לאפות וקדירה לבשל אינו חושש לשאור ותבלין שבה לא משום שביעית ולא משום מעשר,ואם אמר לה עשי לי משליכי חושש לשאור ותבלין שבה משום שביעית ומשום מעשר,שאני התם דכיון דקאמר לה עשי לי משליכי כמאן דעריב בידים דמי רפרם אמר שאני שאור ותבלין דלטעמא עביד וטעמא לא בטיל,ולחלופי לא חיישינן והתנן הנותן לחמותו מעשר את שהוא נותן לה ואת שהוא נוטל ממנה מפני שחשודה מחלפת המתקלקל התם כדתניא טעמא א"ר יהודה רוצה היא בתקנת בתה ובושה מחתנה | 6a. bAnd if it enters your mindthat Rabbi Zeira bdid not acceptfrom Rabbi Ya’akov bar Idi that Rabban Gamliel prohibited eating from the slaughter of a Samaritan even when a Jew was standing over him, bletRabbi Zeira bresolvethe matter bfor himselfin a different manner: bHere,where Rabbi Yoḥa ate from the slaughter of a Samaritan, it was bwhen a Jewwas bstanding over him; there,where Rabban Gamliel prohibited eating from the slaughter of a Samaritan, it was bwhen a Jew was not standing over him. Rather,must one bnot conclude from itthat Rabbi Zeira bacceptedthe response bfromRabbi Ya’akov bar Idi. The Gemara affirms: Indeed, blearnthis bfrom it. /b,§ The Gemara asks: bAnd what is the reasonthat bthe Sages,Rabban Gamliel and his court, bissued a decreerendering it prohibited to eat from the slaughter of Samaritans? The Gemara answers: It is blike thatcase binvolving Rabbi Shimon ben Elazar,in which bRabbi Meir dispatched him to bring wine from the area of the Samaritans. A certain elder found himand bsaid to him: “And put a knife to your throat, if you are a man given to appetite”(Proverbs 23:2),as a warning to distance himself from them and not to drink their wine, because they were not reliable. bRabbi Shimon ben Elazar went and relatedthose bmatters before Rabbi Meir, andRabbi Meir bissued a decree against them. /b, bWhat is the reasonthat the Samaritans are deemed unreliable? bRav Naḥman bar Yitzḥak said: At the peak of Mount Gerizim they found the image of a dove, whichthe Samaritan residents of Mount Gerizim bwould worship; and Rabbi Meirissued the decree baccording to hisline of breasoning that he takes the minority into consideration, andtherefore, despite the fact that the majority of Samaritans did not live on Mount Gerizim, bhe issued a decreerendering meat slaughtered by bthe majorityforbidden bdue to the minoritythat worshipped that idol. bAnd Rabban Gamliel and his court also hold in accordance withthe opinion of bRabbi Meir. /b,The Gemara asks: As to bthe plainmeaning bofthat bverse:“And put a knife to your throat, if you are a man given to appetite,” bwith regard to whatmatter is bit written?The Gemara answers: It is written bwith regard to a student who is sitting before his teacher,as he must consider his words carefully. bAs Rabbi Ḥiyya teachesa ibaraitainterpreting the verses: b“When you sit to eat with a ruler, consider well [ ibin tavin /i] him that is before you; and put a knife to your throat, if you are a man given to appetite”(Proverbs 23:1–2).,The itannaexplains the verse: bIf a student knows about his teacher that he knows to respond to himwith ba reasonedanswer, bseek wisdom [ ibin /i]from him. bAnd ifthe student believes that the teacher is bnotcapable of doing so, bunderstand [ itavin /i] who is sitting before you, and put a knife to your throatand refrain from embarrassing him with questions that he cannot answer. And bif you are a man given to appetiteand you seek an answer to your question, bdistance yourself from him. /b, bRabbi Abbahu dispatched Rabbi Yitzḥak ben Yosef to bring wine from the area of the Samaritans. A certain elder found himand bsaid to him:The people bhereare bnot keepers of the Torah. Rabbi Yitzḥak went and related the matters before Rabbi Abbahu, and Rabbi Abbahu went and related the matters before Rabbi Ami and Rabbi Asi, and they did not move from there until they renderedthe Samaritans bfull-fledged gentiles. /b,The Gemara asks: bFor whatmatters did those Sages render them full-fledged gentiles? bIf it was toprohibit eating from their bslaughter andto render their wine as bwineused for ba libationin idol worship, these prohibitions were issued previously. bFrom there,from the generations of Rabbi Meir and Rabban Gamliel, bthe Sages issued a decreeprohibiting bthem.The Gemara answers: bThey issued a decree, andthe people bdid not acceptit bfrom them. Rabbi Ami and Rabbi Asi cameand bissued a decree, andthe people bacceptedit bfrom them. /b,The Gemara asks: bWhatis the meaning of bfull-fledged gentiles? Rav Naḥman bar Yitzḥak said:It means that the halakhic status of a Samaritan is like that of a gentile with regard bto renouncinghis bdomainin a jointly-owned courtyard on Shabbat band to transferringhis bdomainin the courtyard to residents of that courtyard., bAndthis is bas it is taughtin a ibaraita /i: With regard to ba Jewish transgressorwho nevertheless bobserves his Shabbat in the marketplace,i.e., in public, if he failed to establish a joining of houses in a courtyard before Shabbat, his halakhic status is that of an observant Jew, and he may brenouncehis bdomainin the courtyard band transferhis bdomainin the courtyard. bButa transgressor bwho does not observe his Shabbat in the marketplacemay bneither renouncehis bdomainin the courtyard bnor transferhis bdomainin the courtyard.,This is bbecausethe Sages bsaid:Only ba Jewmay verbally btransferrights in his bdomain or renouncehis rights in his bdomain,but bwith regard to a gentile,the other residents cannot establish a joining of courtyards bunlessthe residents of the courtyard bleasehis domain from him. The halakhic status of one who publicly desecrates Shabbat is that of a gentile., bHowdoes a Jew transfer or renounce his domain? If a Jew bsays tohis neighbor: bMy domain is transferred to youor bmy domain is renounced to you,his neighbor bhas acquiredhis domain, band it is not necessaryfor him bto grantit to his neighbor by means of one of the standard modes of acquisition.,§ The Gemara revisits the statement that the righteous would not experience mishaps. bRabbi Zeira and Rav Asi happenedto come bto the inn ofthe town of bYa’ei.In the inn, bthey brought beforethese Sages beggs that shriveledafter being cooked bin wine. Rabbi Zeira did not eatthe eggs, band Rav Asi atethem. bRabbi Zeira said to Rav Asi: And is the Master not concerned aboutthe possibility that the dish is ba mixturecontaining wine that is bdoubtfully tithed produce [ idemai /i]?Rav Asi bsaid to him:It did bnotenter bmy mind. /b, bRabbi Zeira saidto himself: Is it bpossiblethat the Sages bissued a decree on a mixturecontaining idemaiand the matter eventuated that Rav Asi ate forbiddenfood? bNow,since bevenwith regard to bthe animals of the righteous, the Holy One, Blessed be He, does not generate mishaps through them,is it bnot all the more sotrue that bthe righteous themselveswould not experience mishaps?, bRabbi Zeira emerged, analyzed, and foundthat no mishap was generated through Rav Asi, bas we learnedin a ibaraita( iTosefta /i, iDemai1:24): In the case of bone who purchases wine to place into fish gravy [ ihamorayes /i] or into ialuntit /i,a beverage in which wine is mixed, or one who purchases bvetch to prepare grist from it,or blentils to prepare groats from it,if it is uncertain whether what he purchased is tithed, e.g., he bought it from one who is unreliable with regard to tithes [ iam ha’aretz /i], bone is obligatedto tithe it, bdue tothe fact that it is idemai /i. And needless to say,if it is certain that what he purchased is not tithed, he is obligated to tithe it bdue tothe fact that it is bcertainthat it is untithed produce., bAnd they themselves,the gravy, ialuntit /i, grist, and groats that one purchased from an iam ha’aretz /i, bare permitted, because they are a mixture.Since only one element of the mixture must be tithed, the food is permitted.,The Gemara asks: bAndis it so that the Sages bdid not issue a decree on a mixturecontaining idemai /i? But isn’t it taughtin a ibaraita /i: With regard to bone who gives his neighbor,who is an iam ha’aretz /i, bdough to bakeand gives her leaven for the dough to rise, borgives her ba potof food and the spices bto cookin it, he need bnot be concerned about the leaven and the spices that are inthe dough and the pot respectively, that perhaps she replaced them with her own, bneither with regard tothe possibility that they are bSabbaticalYear produce bnor with regard tothe possibility that btithewas not separated., bAnd if he says to her: Preparethe dough or the food bfor me with your ownleaven and spices, bhemust be bconcerned about the leaven and the spices that are inthe dough and the pot respectively, bwith regard tothe possibility that they are bSabbaticalYear produce band with regard tothe possibility that btithewas not separated, even though it is a mixture containing idemai /i.,The Gemara answers: It is bdifferent there, as, since he said to her: Preparethe dough or the food bfor me from your own,it is blike one who mixed it bydirect baction. Rafram said: Leaven and spices are different, aseach of them bis made forthe purpose of adding btasteto the mixture, band taste is not nullifiedin a mixture.,The Gemara asks: bAnd are we not concerned about replacementof the ingredients that he gave his neighbor with her own? bBut didn’t we learnin a mishna ( iDemai3:6): bOne who givesdough bto his mother-in-law,who is suspect with regard to tithing, so that she will prepare it for him, must btitheeverything bthat he gives her andeverything bthat he takesback bfrom her.This is bbecause she is suspectedof breplacingan ingredient bthat spoils.The Gemara answers: bThere, the reasonis blike it is taughtexplicitly in that mishna, that bRabbi Yehuda said:The mother-in-law bdesires her daughter’s well-beingand wants to ensure that she eats quality food, band is reticentto tell bher son-in-lawthat she replaced the ingredients that spoiled. |
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24. Babylonian Talmud, Pesahim, 117a (3rd cent. CE - 6th cent. CE)
| 117a. א"ר חסדא א"ר יוחנן הללויה וכסיה וידידיה אחת הן רב אמר כסיה ומרחביה אחת הן רבה אמר מרחביה בלבד,איבעיא להו מרחב יה לרב חסדא מאי תיקו,איבעיא להו ידידיה לרב מאי ת"ש דאמר רב ידידיה נחלק לשנים לפיכך ידיד חול יה קודש,איבעיא להו הללויה לרב מאי ת"ש דאמר רב חזינא תילי דבי חביבא דכתיב בהו הללו בחד גיסא ויה בחד גיסא,ופליגא דריב"ל דאמר ריב"ל מאי הללויה הללוהו בהלולים הרבה,ופליגא דידיה אדידיה דאמר ריב"ל בעשרה מאמרות של שבח נאמר ספר תהלים בניצוח בנגון במשכיל במזמור בשיר באשרי בתהלה בתפלה בהודאה בהללויה גדול מכולן הללויה שכולל שם ושבח בבת אחת,אמר רב יהודה אמר שמואל שיר שבתורה משה וישראל אמרוהו בשעה שעלו מן הים והלל זה מי אמרו נביאים שביניהן תקנו להן לישראל שיהו אומרין אותו על כל פרק ופרק ועל כל צרה וצרה שלא תבא עליהן ולכשנגאלין אומרים אותו על גאולתן,תניא היה ר"מ אומר כל תושבחות האמורות בספר תהלים כלן דוד אמרן שנאמר (תהלים עב, כ) כלו תפלות דוד בן ישי אל תיקרי כלו אלא כל אלו,הלל זה מי אמרו רבי יוסי אומר אלעזר בני אומר משה וישראל אמרוהו בשעה שעלו מן הים וחלוקין עליו חביריו לומר שדוד אמרו ונראין דבריו מדבריהן אפשר ישראל שחטו את פסחיהן ונטלו לולביהן ולא אמרו שירה,ד"א פסלו של מיכה עומד בבכי וישראל אומרים את ההלל:,ת"ר כל שירות ותושבחות שאמר דוד בספר תהלים ר"א אומר כנגד עצמו אמרן רבי יהושע אומר כנגד ציבור אמרן וחכ"א יש מהן כנגד ציבור ויש מהן כנגד עצמו האמורות בלשון יחיד כנגד עצמו האמורות בלשון רבים כנגד ציבור,ניצוח וניגון לעתיד לבא משכיל על ידי תורגמן לדוד מזמור מלמד ששרתה עליו שכינה ואחר כך אמר שירה מזמור לדוד מלמד שאמר שירה ואחר כך שרתה עליו שכינה,ללמדך שאין השכינה שורה לא מתוך עצלות ולא מתוך עצבות ולא מתוך שחוק ולא מתוך קלות ראש ולא מתוך דברים בטלים אלא מתוך דבר שמחה של מצוה שנאמר (מלכים ב ג, טו) ועתה קחו לי מנגן והיה כנגן המנגן ותהי עליו יד ה',אמר רב יהודה אמר רב וכן לדבר הלכה אמר רב נחמן וכן לחלום טוב,איני והאמר רב גידל אמר רב כל ת"ח היושב לפני רבו ואין שפתותיו נוטפות מר תכוינה שנאמר (שיר השירים ה, יג) שפתותיו שושנים נוטפות מור עובר אל תקרי שושנים אלא ששונים אל תקרי מור עובר אלא מר עבר,לא קשיא הא ברבה הא בתלמידא,ואי בעית אימא הא והא ברבה ולא קשיא הא מקמי דפתח והא לבתר דפתח כי הא דרבה מקמי דפתח להו לרבנן אמר מילתא דבדיחותא ובדחו רבנן ולבסוף יתיב באימתא ופתח בשמעתא,ת"ר הלל זה מי אמרו ר"א אומר משה וישראל אמרוהו בשעה שעמדו על הים הם אמרו (תהלים קטו, א) לא לנו ה' לא לנו משיבה רוח הקודש ואמרה להן (ישעיהו מח, יא) למעני למעני אעשה רבי יהודה אומר יהושע וישראל אמרוהו בשעה שעמדו עליהן מלכי כנען הם אמרו לא לנו ומשיבה וכו',רבי אלעזר המודעי אומר דבורה וברק אמרוהו בשעה שעמד עליהם סיסרא הם אמרו לא לנו ורוח הקודש משיבה ואומרת להם למעני למעני אעשה ר' אלעזר בן עזריה אומר חזקיה וסייעתו אמרוהו בשעה שעמד עליהם סנחריב הם אמרו לא לנו ומשיבה וכו' רבי עקיבא אומר חנניה מישאל ועזריה אמרוהו בשעה שעמד עליהם נבוכדנצר הרשע הם אמרו לא לנו ומשיבה וכו' רבי יוסי הגלילי אומר מרדכי ואסתר אמרוהו בשעה שעמד עליהם המן הרשע הם אמרו לא לנו ומשיבה וכו',וחכמים אומרים נביאים שביניהן תיקנו להם לישראל שיהו אומרים אותו על כל פרק ופרק ועל כל צרה וצרה שלא תבא עליהם לישראל ולכשנגאלין אומרים אותו על גאולתן:,אמר רב חסדא הללויה סוף פירקא רבה בר רב הונא אמר הללויה ריש פירקא אמר רב חסדא חזינא להו לתילי דבי רב חנין בר רב דכתיב בהו הללויה באמצע פירקא אלמא מספקא ליה,אמר רב חנין בר רבא הכל מודים (תהלים קמה, כא) בתהלת ה' ידבר פי ויברך כל בשר שם קדשו לעולם ועד (הללויה) הללויה דבתריה ריש פירקא (תהלים קיב, י) רשע יראה וכעס שניו יחרק ונמס תאות רשעים תאבד הללויה דבתריה ריש פירקא (תהלים קלה, ב) ושעומדים בבית ה' הללויה דבתריה ריש פירקא,קראי מוסיפין אף את אלו (תהלים קי, ז) מנחל בדרך ישתה על כן ירים ראש הללויה דבתריה ריש פירקא (תהלים קיא, י) ראשית חכמה יראת ה' שכל טוב לכל עושיהם הללויה דבתריה ריש פירקא,נימא כתנאי עד היכן הוא אומר בית שמאי אומרים עד (תהלים קיג, ט) אם הבנים שמחה ובית הלל אומרים עד (תהלים קיד, ח) חלמיש למעינו מים ותניא אידך עד היכן הוא אומר בית שמאי אומרים עד (תהלים קיד, א) בצאת ישראל ממצרים ובית הלל אומרים עד (תהלים קטו, א) לא לנו ה' לא לנו | 117a. The mishna states that we will say before Him: iHalleluya /i. The Gemara discusses the meaning of this term. bRav Ḥisda saidthat bRabbi Yoḥa said:The word ihalleluya /iand the word ikesya /i(Exodus 17:16) and the name bYedidya(II Samuel 12:25) bareeach regarded as ba singleword, not an amalgamation of two smaller words, i.e., iHallelu /i- iya /i. bRav saidthat ikesyaand imerḥavya /i(Psalms 118:5) bare singlewords. bRabba said: Only imerḥavya /iis a single word; the others are two words., bA dilemma was raised beforethe Sages: According to the opinion of bRav Ḥisda, what isthe status of imerḥavya /i?Is it counted as two words or one? This dilemma was raised because Rav Ḥisda himself did not mention this term. No answer was found for this dilemma, and therefore the Gemara states: bLet it standunresolved.,Another bdilemma was raised beforethe Sages: According to the opinion of bRav, what isthe status of the name bYedidya?The Gemara answers: bComeand bhear, as Rav saidexplicitly: bYedidya is divided into twoseparate names. bTherefore, iyedid /iis ba mundaneword, whereas iya /iis ba sacredname, which must be treated respectfully like the other sacred names of God., bA dilemma was raised beforethe Sages: bAccording tothe opinion of bRav, what isthe status of ihalleluya /i?Is it one word or two? The Gemara answers: bComeand bhear, as Rav said: I saw a book of Psalms in the study hall of my uncle,Rabbi Ḥiyya, binwhich the word ihalleluis written on one side,at the end of a line, band iya /iwas written bon one side,at the beginning of the next line. This shows that the word ihalleluyacan indeed be split in two.,The Gemara comments: This opinion bdisputesthat bof Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: What isthe meaning of the word ihalleluya /i?It means bpraise Him [ ihalleluhu /i] with many praises [ ihillulim /i].According to this opinion, the iyaat the end of the word is a superlative, not a divine name.,The Gemara adds: This statement bofRabbi Yehoshua ben Levi bdisagrees withanother ruling that he bhimselfissued, bas Rabbi Yehoshua ben Levi said: The book of Psalms is said bymeans of bten expressions of praise: By initzuaḥ /i, iniggun /i, imaskil /i, imizmor /i, ishir /i, iashrei /i, itehilla /i, itefilla /i, ihoda’a /i,and ihalleluya /i.He continues: bThe greatest of them allis ihalleluya /i, as it includesGod’s bname and praise at one time.This statement indicates that Rabbi Yehoshua ben Levi considers ihalleluyato be a combination of two words, one of which is the name of God., bRav Yehuda saidthat bShmuel said: The song in the Torah,i.e., the Song at the Sea (Exodus 15:1–19), bMoses and the Jewish people recited it when they ascended from the sea.The Gemara asks: bAnd who said this ihallel /imentioned in the mishna, Psalms 113–118? The Gemara answers: The bProphets among them establishedthis hallel bfor the Jewish people, that theyshould brecite it on everyappropriate boccasion; and for every trouble, may it not come upon them,they recite the supplications included in ihallel /i. bWhen they are redeemed, they recite it over their redemption,as ihallelincludes expressions of gratitude for the redemption., bIt was taughtin a ibaraitathat bRabbi Meir would say: All the praises stated in the book of Psalms were recited by David, as it is stated: “The prayers of David, son of Yishai, are ended [ ikalu /i]”(Psalms 72:20). bDo not read ikalu /i; rather,read ikol elu /i, all of these,which indicates that the entire book of Psalms consists of the prayers of King David.,The Gemara clarifies: According to those who dispute Rabbi Meir’s claim that the entire book of Psalms was composed by King David, bwho recited this ihallel /i? Rabbi Yosei says: My son Elazar saysthat bMoses and the Jewish people recited it when they ascended from the sea. And his colleagues dispute him, saying that it was recited byKing bDavid. And the statement ofmy son, Elazar, bappearsmore accurate bthan their statement.The reason is as follows: Is it bpossible that the Jewish people slaughtered their Paschal lambs and tookand waved btheir ilulavim /iall those generations bwithout reciting a song?Rather, the Jews must have recited a song each year. Since it is the custom to sing ihallelnowadays, it is evidently an ancient institution., bAlternatively,is it possible that bMicah’s idol stood in tears, and the Jewish peoplewere breciting ihallel /ibefore it? The reference is to the idol of Micah, which was still standing in the days of David (see Judges 17). The Gemara states that the idol was crying, as a euphemism for its laughter, to avoid shaming the Jewish people ( ige’onim /i). The point is that the Jews would not have chanted: “They who make them shall be like them” (Psalms 115:8) at a time that they were worshipping idols. Rather, ihallelmust be older than that, and it dates back to the Song at the Sea., bThe Sages taughtin a ibaraitathat with regard to ball the songs and praise that David recited in the book of Psalms, Rabbi Eliezer says:David bsaid them about himself.They were the praises of an individual that were later transmitted to the community. bRabbi Yehoshua says: Heoriginally bsaid them about the community.He composed all of the psalms for the people, including those he wrote about himself. bAnd the Rabbis say: There are among thesepsalms some that are babout the community, and there are among thesepsalms some that are babout himself.The Rabbis clarify their opinion: The psalms bthat are stated in the singularform are babout himself,and bthose stated in the pluralform are babout the community. /b,The Gemara continues to discuss the book of Psalms. If a psalm begins with the terms initzuaḥor iniggun /i,this indicates that its praise will be fulfilled bin the future.Psalms that begin with the word imaskil /iwere delivered bbymeans of ba disseminator,a spokesman in a public address. The lecturer would speak softly, followed by a repetition of his discourse in the disseminator’s louder voice, so that everyone could hear. If a psalm begins: bof David a psalm,this bteaches that the Divine Presence rested upon himfirst band afterward he recitedthe bsong.However, if a psalm opens with: bA psalm of David,this bteaches that hefirst brecitedthe bsong, and afterward the Divine Presence rested upon him. /b,The Gemara adds: Incidentally, this serves bto teach you that the Divine Presence restsupon an individual bneither froman atmosphere of blaziness,nor bfroman atmosphere of bsadness, nor froman atmosphere of blaughter, nor froman atmosphere of bfrivolity, nor froman atmosphere of bidle chatter, but rather froman atmosphere imbued with bthe joy of a mitzva. As it is statedwith regard to Elisha, after he became angry at the king of Israel, his prophetic spirit left him until he requested: b“But now bring me a minstrel; and it came to pass when the minstrel played, that the hand of the Lord came upon him”(II Kings 3:15)., bRav Yehuda saidthat bRav said: And, sotoo, one should be joyful before stating ba matter of ihalakha /i. Rav Naḥman said: And, sotoo, one should be joyful before going to sleep, btoensure he will have ba good dream. /b,The Gemara asks: bIs that so,that one should introduce matters of ihalakhajoyfully? bDidn’t Rav Giddel saythat bRav said: Any Torah scholar who sits before his teacher and his lips are not dripping with bitternessdue to fear of his teacher, those lips bshall be burned, as it is stated: “His lips are as lilies [ ishoshanim /i] dripping with flowing myrrh [ inotefot mor over /i]”(Song of Songs 5:13). He interpreted homiletically: bDo not read itas ishoshanim /i, lilies; rather,read it as isheshonim /i, who are studying.Likewise, bdo not read itas imor over /i, flowing myrrh; rather,read it as imar over /i, flowing bitterness.In other words, lips that are studying Torah must be full of bitterness.,The Gemara explains: This is bnot difficult;there is no contradiction here, as bthisstatement, which teaches that one should introduce matters of ihalakhajoyfully, is referring bto a rabbi, and thatstatement, which teaches that one must be filled with bitterness, is referring bto a student,who must listen to his teacher with trepidation., bAnd if you wish, sayinstead that bthis and thatare referring bto a rabbi, andit is bnot difficult. Thisstatement, where it is taught that one must be joyful, is bbeforeone bbeginsteaching; bthatstatement, where it is taught that he must be filled with bitterness and trepidation, is bafterhe already bbeganteaching ihalakha /i. The Gemara adds: That explanation is blike thatpractice bof Rabba’s. Before he beganteaching ihalakha bto the Sages, he would say some humorouscomment, band the Sages would be cheered. Ultimately, he sat in trepidation and beganteaching bthe ihalakha /i. /b, bThe Sages taught: This ihallel /i, whoinitially brecited it? Rabbi Eliezer says: Moses and the Jewish people recited it when they stood by the sea. They said: “Not to us, God, not to us,but to Your name give glory” (Psalms 115:1). bThe Divine Spirit responded and said to them: “For My own sake, for My own sake, will I do it”(Isaiah 48:11). bRabbi Yehuda says: Joshua and the Jewish people recited it whenthey defeated bthe kings of Canaanwho bstood against them(see Joshua 12:7–24). bThey said: Not to us, andthe Divine Spirit bresponded:For My own sake., bRabbi Elazar HaModa’i says: Deborah and Barak recited it when Sisera stood against them(see Judges 4–5). bThey said: Not to us, and the Divine Spirit responded and said to them: For My own sake, for My own sake, will I do it. Rabbi Elazar ben Azarya says: Hezekiah and his company recited it when Sennacherib stood against them(see II Kings 18–19). bThey said: Not to us andthe Divine Spirit bresponded:For My own sake. bRabbi Akiva says: Haiah, Mishael, and Azariah recited it when the wicked Nebuchadnezzar stood against them(see Daniel 3). bThey said: Not to us, andthe Divine Spirit bresponded:For My own sake. bRabbi Yosei HaGelili says: Mordecai and Esther recited it when the wicked Haman stood against them. They said: Not to us, andthe Divine Spirit bresponded:For My own sake (see the book of Esther)., bAnd the Rabbis saythat ihallelwas not established for any specific event, but bthe Prophets among them instituted that the Jewish peopleshould brecite it on everyappropriate boccasion, and for every trouble, may it not come upon the Jewish people. When they are redeemed, they recite it over their redemption. /b,The Gemara continues to discuss the term ihalleluya /i. bRav Ḥisda said:The ihalleluya /istated in the final verse in several Psalms signifies bthe end of a chapter. Rabba bar Rav Huna said: iHalleluya /imarks bthe start ofa new bchapter,the beginning of the next psalm. bRav Ḥisda said: I saw a book of Psalms in the study hall of Rav Ḥanin bar Rav, in which it is written ihalleluyain the middle of the chapter,i.e., between the chapters, neither at the start of one psalm nor at the end of the next. bApparently,Rav Ḥanin bar Rav bwas uncertainwhere the word belonged., bRav Ḥanin bar Rava said: Everyone concedeswith regard to the verse: b“My mouth shall speak the praise of the Lord; and let all flesh bless His holy name forever and ever”(Psalms 145:21), that the ihalleluyathat follows,the opening word of the subsequent psalm, marks bthe start ofthe next bchapter,not the conclusion of the previous one. Likewise, with regard to the verse: b“The wicked shall see and be vexed; he shall gnash with his teeth, and melt away; the desire of the wicked shall perish”(Psalms 112:10), the ihalleluyathat follows it,is bthe start ofthe next bchapter. Andsimilarly, with regard to: b“You who stand in the house of the Lord”(Psalms 135:2) the ihalleluyathat follows it,in verse 3, signifies bthe start ofthe next bchapter. /b,Those Sages who were expert in the bversesof the Bible badd these too: “He will drink of the brook in the way; therefore will he lift up the head”(Psalms 110:7); the ihalleluyathat follows it,the first word of the subsequent psalm, bis the start ofthe next bchapter.With regard to the verse: b“The fear of God is the beginning of wisdom; a good understanding have all they who practice them;His praise endures forever” (Psalms 111:10), bthe ihalleluyathat follows it,marks bthe start ofthe next bchapter. /b,The Gemara suggests: bLet us sayit is bparallel toa dispute between the itanna’im /i,as we learned in the mishna: bUntil where does one recite ihallel /i? bBeit Shammai say: Until “A joyful mother of children, ihalleluya /i” (Psalms 113:9). bAnd Beit Hillel say: Until “The flint into a fountain of waters”(Psalms 114:8). bAnd it was taughtin banothersource, a ibaraita /i: bUntil where does one recite ihallel /i? bBeit Shammai say: Until “When Israel came forth out of Egypt”(Psalms 114:1), the beginning of the first passage after “A joyful mother of children, ihalleluya /i.” bAnd Beit Hillel say: Until “Not to us, God, not to us”(Psalms 115:1), which follows “the flint into a fountain of waters.” |
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25. Babylonian Talmud, Sanhedrin, 90b (3rd cent. CE - 6th cent. CE)
| 90b. וכתיב (מלכים ב ז, כ) ויהי לו כן וירמסו אותו העם בשער וימות ודילמא קללת אלישע גרמה ליה דאמר רב יהודה אמר רב קללת חכם אפי' על חנם היא באה אם כן לכתוב קרא וירמסוהו וימות מאי בשער על עסקי שער,(אמר ר' יוחנן) מניין לתחיית המתים מן התורה שנאמר (במדבר יח, כח) ונתתם ממנו [את] תרומת ה' לאהרן הכהן וכי אהרן לעולם קיים והלא לא נכנס לארץ ישראל שנותנין לו תרומה אלא מלמד שעתיד לחיות וישראל נותנין לו תרומה מכאן לתחיית המתים מן התורה,דבי רבי ישמעאל תנא לאהרן כאהרן מה אהרן חבר אף בניו חברים,א"ר שמואל בר נחמני אמר רבי יונתן מניין שאין נותנין תרומה לכהן עם הארץ שנאמר (דברי הימים ב לא, ד) ויאמר לעם ליושבי ירושלים לתת מנת (לכהנים ולוים) למען יחזקו בתורת ה' כל המחזיק בתורת ה' יש לו מנת ושאינו מחזיק בתורת ה' אין לו מנת,אמר רב אחא בר אדא אמר רב יהודה כל הנותן תרומה לכהן עם הארץ כאילו נותנה לפני ארי מה ארי ספק דורס ואוכל ספק אינו דורס ואוכל אף כהן עם הארץ ספק אוכלה בטהרה ספק אוכלה בטומאה,ר' יוחנן אמר אף גורם לו מיתה שנאמר (ויקרא כב, ט) ומתו בו כי יחללוהו דבי ר"א בן יעקב תנא אף משיאו עון אשמה שנאמר (ויקרא כב, טז) והשיאו אותם עון אשמה באכלם את קדשיהם,תניא ר' סימאי אומר מניין לתחיית המתים מן התורה שנאמר (שמות ו, ד) וגם הקימותי את בריתי אתם לתת להם את ארץ כנען לכם לא נאמר אלא להם מכאן לתחיית המתים מן התורה:,(צד"ק ג"ם גש"ם ק"ם סימן): שאלו מינין את רבן גמליאל מניין שהקדוש ברוך הוא מחיה מתים אמר להם מן התורה ומן הנביאים ומן הכתובים ולא קיבלו ממנו,מן התורה דכתיב (דברים לא, טז) ויאמר ה' אל משה הנך שוכב עם אבותיך וקם אמרו לו ודילמא וקם העם הזה וזנה,מן הנביאים דכתיב (ישעיהו כו, יט) יחיו מתיך נבלתי יקומון הקיצו ורננו שוכני עפר כי טל אורות טלך וארץ רפאים תפיל ודילמא מתים שהחיה יחזקאל,מן הכתובים דכתיב (שיר השירים ז, י) וחכך כיין הטוב הולך לדודי למישרים דובב שפתי ישנים ודילמא רחושי מרחשן שפוותיה בעלמא כר' יוחנן דאמר ר' יוחנן משום ר"ש בן יהוצדק כל מי שנאמרה הלכה בשמו בעולם הזה שפתותיו דובבות בקבר שנאמר דובב שפתי ישנים,עד שאמר להם מקרא זה (דברים יא, כא) אשר נשבע ה' לאבותיכם לתת להם לכם לא נאמר אלא להם מיכן לתחיית המתים מן התורה,וי"א מן המקרא הזה אמר להם (דברים ד, ד) ואתם הדבקים בה' אלהיכם חיים כלכם היום (פשיטא דחיים כולכם היום אלא אפילו ביום שכל העולם כולם מתים אתם חיים) מה היום כולכם קיימין אף לעוה"ב כולכם קיימין,שאלו רומיים את רבי יהושע בן חנניה מניין שהקב"ה מחיה מתים ויודע מה שעתיד להיות אמר להו תרווייהו מן המקרא הזה שנאמר (דברים לא, טז) ויאמר ה' אל משה הנך שוכב עם אבותיך וקם העם הזה וזנה,ודילמא וקם העם הזה וזנה אמר להו נקוטו מיהא פלגא בידייכו דיודע מה שעתיד להיות איתמר נמי א"ר יוחנן משום רבי שמעון בן יוחאי מניין שהקדוש ברוך הוא מחיה מתים ויודע מה שעתיד להיות שנאמר הנך שוכב עם אבותיך וקם וגו',תניא א"ר אליעזר בר' יוסי בדבר זה זייפתי ספרי מינים שהיו אומרים אין תחיית המתים מן התורה אמרתי להן זייפתם תורתכם ולא העליתם בידכם כלום שאתם אומרים אין תחיית המתים מן התורה הרי הוא אומר (במדבר טו, לא) הכרת תכרת הנפש ההיא עונה בה הכרת תכרת בעולם הזה עונה בה לאימת לאו לעולם הבא,א"ל רב פפא לאביי ולימא להו תרוייהו מהכרת תכרת אינהו הוו אמרי ליה דברה תורה כלשון בני אדם,כתנאי הכרת תכרת הכרת בעולם הזה תכרת לעולם הבא דברי ר"ע אמר לו ר' ישמעאל והלא כבר נאמר (במדבר טו, ל) את ה' הוא מגדף ונכרתה וכי שלשה עולמים יש אלא ונכרתה בעולם הזה הכרת לעולם הבא הכרת תכרת דברה תורה כלשון בני אדם,בין ר' ישמעאל ובין ר"ע עונה בה מאי עבדי ביה לכדתניא יכול אפילו עשה תשובה ת"ל עונה בה לא אמרתי אלא בזמן שעונה בה,שאלה קליאופטרא מלכתא את ר"מ אמרה ידענא דחיי שכבי דכתיב (תהלים עב, טז) ויציצו מעיר כעשב הארץ אלא כשהן עומדין עומדין ערומין או בלבושיהן עומדין אמר לה ק"ו מחיטה ומה חיטה שנקברה ערומה יוצאה בכמה לבושין צדיקים שנקברים בלבושיהן על אחת כמה וכמה,א"ל קיסר לרבן גמליאל אמריתו דשכבי חיי הא הוו עפרא ועפרא מי קא חיי | 90b. bAnd it is written: “And it was for him so, and the people trampled him in the gate, and he died”(II Kings 7:20). The Gemara challenges: bPerhapsit was bthe curse of Elishathat bcausedthe officer to die in that manner, not the principle of punishment measure for measure for his lack of belief, bas Rav Yehuda saysthat bRav says: The curse of a Sage, evenif bbaseless, comesto be fulfilled? This is all the more so true concerning the curse of Elisha, which was warranted. The Gemara answers: bIf so, let the verse write: And they trampled him and he died. Whatdoes the term b“in the gate”serve to teach? It teaches that he died bover mattersrelating bto the gate [ isha’ar /i].It was for the cynical dismissal of the prophecy of Elisha that the officer voiced at the city gate that he was punished measure for measure and was trampled at the city gate.,§ bRabbi Yoḥa says: From whereis the bresurrection of the deadderived bfrom the Torah?It is derived from this verse, bas it is statedwith regard to iterumaof the tithe: b“And you shall give the iterumaof the Lord to Aaron the priest”(Numbers 18:28). bAnd does Aaron exist foreverso that one can fulfill the mitzva by giving him the iterumaof the tithe? bBut is it notso that Aaron bdid not enter Eretz Yisrael,the only place bwherethe people would bgive him iteruma /i? Rather,the verse bteaches thatAaron is destined bto live in the future and the Jewish peoplewill bgive him iteruma /i. From hereit is derived that bthe resurrection of the dead is from the Torah. /b, bThe school of Rabbi Yishmael taughta different derivation from this verse. From the term b“to Aaron”one derives that iterumamust be given to a priest blike Aaron; just as Aaron is one devoted to the meticulous observance of mitzvot, particularly those relating to ritual purity, iteruma /i, and tithes [ iḥaver /i], so tooone gives iterumato bhis descendantswho are iḥaverim /i. /b, bRabbi Shmuel bar Naḥmani saysthat bRabbi Yonatan says: From whereis it derived bthat one does not give iterumato a priestwho is ban iam ha’aretz /i?It is derived from a verse, bas it is stated: “And he commanded the people who dwelled in Jerusalem to give the portion of the priests and of the Levites, so that they may firmly adhere to the Torah of the Lord”(II Chronicles 31:4). bEveryone who firmly adheres to the Torah of the Lord has a portion, and anyone who does not firmly adhere to the Torah of the Lord does not have a portion. /b, bRav Aḥa bar Adda saysthat bRav Yehuda says:With regard to banyone who gives iterumato a priestwho is ban iam ha’aretz /i, it is as though he placedthe iteruma bbefore a lion. Just aswith regard to ba lion,there is buncertaintywhether it will bmaulits prey band eatit, and buncertaintywhether it will bnot maulits prey bandinstead beatit alive, bso too,with regard to ba priestwho is ban iam ha’aretz /ito whom one gives iteruma /i, there is buncertaintywhether he will beat it in purity,and there is buncertaintywhether he will beat it in impurity,thereby violating a prohibition by Torah law., bRabbi Yoḥa says:One who gives iterumato a priest who is an iam ha’aretz beven causesthe priest’s bdeath, as it is statedwith regard to iteruma /i: b“And die therefore if they profane it”(Leviticus 22:9). Priests who partake of iterumain a state of ritual impurity profane it and are liable to be punished with death at the hand of Heaven. bThe school of Rabbi Eliezer ben Ya’akov taught:By giving iterumato a priest who is an iam ha’aretz /i, bone also brings upon him a sin of guilt,i.e., a sin that will lead to additional sins, bas it is stated: “And so bring upon them a sin of guilt when they eat their sacred items”(Leviticus 22:16).,§ bIt is taughtin a ibaraitathat bRabbi Simai says: From whereis bresurrection of the deadderived bfrom the Torah?It is derived from a verse, bas it is statedwith regard to the Patriarchs: b“I have also established My covet with them to give to them the land of Canaan”(Exodus 6:4). The phrase: To give bto youthe land of Canaan, bis not stated,as the meaning of the verse is not that God fulfilled the covet with the Patriarchs when he gave the land of Canaan to the children of Israel; brather,it is stated: “To give bto themthe land of Canaan,” meaning to the Patriarchs themselves. bFrom hereis it derived that bthe resurrection of the dead is from the Torah,as in the future the Patriarchs will come to life and inherit the land.,The Gemara records a mnemonic for those cited in the upcoming discussion: iTzadi /i, idalet /i, ikuf /i; igimmel /i, imem /i; igimmel /i, ishin /i, imem /i; ikuf /i, imem /i.Heretics asked Rabban Gamliel: From whereis it derived bthat the Holy One, Blessed be He, revives the dead?Rabban Gamliel bsaid to themthat this matter can be proven bfrom the Torah, from the Prophets, and from Writings, but they did not acceptthe proofs bfrom him. /b,The proof bfrom the Torahis bas it is written: “And the Lord said to Moses, behold, you shall lie with your fathers and arise”(Deuteronomy 31:16). The heretics bsaid to him: But perhapsthe verse should be divided in a different manner, and it should be read: “Behold, you shall lie with your fathers, band this people will arise and strayafter the foreign gods of the land.”,The proof bfrom the Prophetsis bas it is written: “Your dead shall live, my corpse shall arise. Awake and sing, you that dwell in the dust, for your dew is as the dew of vegetation, and the land shall cast out the dead”(Isaiah 26:19). The heretics said to him: bBut perhapsthe prophecy was fulfilled with bthe dead that Ezekiel revived.No proof may be cited from that verse with regard to any future resurrection.,The proof bfrom Writingsis bas it is written: “And your palate is like the best wine that glides down smoothly for my beloved, moving gently the lips of those that sleep”(Song of Songs 7:10), indicating that the dead will ultimately rise and speak. The heretics said to him: bBut perhaps merely their lips will move, in accordance withthe opinion of bRabbi Yoḥa, as Rabbi Yoḥa says in the name of Rabbi Shimon ben Yehotzadak: Anyone in whose name a ihalakhais stated in this world, his lips move in the graveas if repeating the statement cited in his name, bas it is stated: “Moving gently the lips of those that sleep.”No proof may be cited from that verse, as it is unrelated to resurrection.,This exchange continued buntilRabban Gamliel bstated to them this verse:“That your days may be multiplied, and the days of your children, upon the land bthat the Lord took an oath to your forefathers to give them”(Deuteronomy 11:21). The phrase: bTogive byou, is not stated; rather,it is stated: b“Togive bthem,”to the Patriarchs themselves, as in the future the Patriarchs will come to life and inherit the land. bFrom here resurrection of the deadis derived bfrom the Torah. /b, bAnd there are those who saythat it is bfrom thisfollowing bversethat bhe said to themhis ultimate proof: b“But you who cleave to the Lord your God every one of you is alive this day”(Deuteronomy 4:4). Wasn’t it bobviouswith regard to the children of Israel whom God was addressing, that b“every one of you is alive this day”? Rather,the meaning of the verse is: bEven on the day when everyone is dead you will live; just as today every one of you is alive, so too, in the World-to-Come every one of youwill be balive. /b, bThe Romans asked Rabbi Yehoshua ben Ḥaya: From whereis it derived bthat the Holy One, Blessed be He, revives the dead, andfrom where is it derived that bHe knows what is destined to be?Rabbi Yehoshua ben Ḥaya bsaid to them: Both of thosematters are derived bfrom this verse, as it is stated: “And the Lord said to Moses, Behold, you shall lie with your fathers and arise; this people will go astray”(Deuteronomy 31:16). This indicates that Moses will die and then arise from the dead and that the Holy One, Blessed be He, knows what the children of Israel are destined to do.,The Romans asked: bBut perhapsthe verse should be divided in a different manner, and it should be read: “Behold, you shall lie with your fathers band this people will arise and go astrayafter the foreign gods of the land.” Rabbi Yehoshua ben Ḥaya bsaid to them: Take at leasta response to bhalfof your question bin your handsfrom that verse, bthatGod bknows what is destined to be.The Gemara comments: bIt was also statedon a similar note by an iamoraciting a itanna /i, as bRabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: From whereis it derived bthat the Holy One, Blessed be He, revives the dead, andfrom where is it derived that bHe knows what is destined to be?It is derived from a verse, bas it is stated: “Behold, you shall lie with your fathers and arise.” /b, bIt is taughtin a ibaraitathat bRabbi Eliezer, son of Rabbi Yosei, says: With thisfollowing bmatter, I refuted the books of the Samaritans, as they would saythat bthere is nosource for bthe resurrection of the dead from the Torah. I said to them: You falsified your torah and you accomplished nothing, as you say there is nosource for bthe resurrection of the dead from the Torah,and the Torah bstates: “That soul shall be excised; his iniquity shall be upon him”(Numbers 15:31). You interpret the phrase “that soul bshall be excised”to mean that a sinner will be punished with death bin this world.If so, with regard to the phrase b“his iniquity shall be upon him,” for whenis that destined to be? Is it bnot for the World-to-Come,i.e., the world as it will exist after the resurrection of the dead? Apparently, there is a World-to-Come and there is an allusion to it in the Torah., bRav Pappa said to Abaye: And letRabbi Eliezer, son of Rabbi Yosei, bsay tothe Samaritans that bboth of thosematters can be derived bfromthe phrase b“shall be excised [ ihikkaret tikkaret /i].”“ iHikkaret /i” indicates that the sinner is excised from this world, and “ itikkaret /i” indicates that the sinner is excised from the World-to-Come. Abaye answered: Rabbi Eliezer, son of Rabbi Yosei, preferred not to cite proof from the compound verb, because the Samaritans bwould say: The Torah spoke in the language of people,and the compound verb is merely a stylistic flourish.,The Gemara notes: These derivations of Rabbi Eliezer and Rav Pappa are bparallelto a dispute between itanna’im /iwith regard to b“ ihikkaret tikkaret /i,”as follows: b“ iHikkaret /i”indicates that the sinner is excised bin this world,and b“ itikkaret /i”indicates that the sinner is excised bin the World-to-Come;this is bthe statement of Rabbi Akiva. Rabbi Yishmael said to him: Isn’t it already statedin the previous verse: b“That person that blasphemes the Lord, that soul shall be excised [ ivenikhreta /i]”(Numbers 15:30), band are there three worldsfrom which the sinner is excised? bRather,from the term b“ ivenikhreta /i”it is derived that the sinner is excised bin this world,from b“ ihikkaret /i”it is derived that the sinner is excised bin the World-to-Come,and from the compound verb b“ ihikkaret tikkaret /i”nothing is derived, as bthe Torah spoke in the language of people. /b,The Gemara asks: According to bboth Rabbi Yishmael and Rabbi Akiva, what do they do with,i.e., what do they derive from, the phrase b“His iniquity shall be upon him”?The Gemara answers: That phrase is necessary bfor thatderivation bwhich is taughtin a ibaraita /i: One bmighthave thought that the sinner is excised bevenafter bhe repented.Therefore, bthe verse states: “His iniquity shall be upon him.”God states: bI saidthat the sinner will be excised bonly when his iniquityremains bupon him. /b,§ The Gemara relates: bQueen Cleopatra asked Rabbi Meira question. bShe said: I know that the dead will live, as it is written: “And may they blossom out of the city like grass of the earth”(Psalms 72:16). Just as grass grows, so too, the dead will come to life. bBut when they arise,will they barise naked orwill bthey arise with their garments?Rabbi Meir bsaid to her:It is derived ia fortiorifrom wheat. If wheat, which is buried naked,meaning that the kernel is sown without the chaff, bemerges with several garmentsof chaff, ball the more sowill bthe righteous, who are buried with their garments,arise with their garments.,The Roman bemperor said to Rabban Gamliel: You say that the dead will live. Aren’t they dust? And does dust come to life? /b |
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26. Babylonian Talmud, Shabbat, 105a, 55b, 104a (3rd cent. CE - 6th cent. CE)
| 104a. עלויי קא מעלי ליה דאמר רב חסדא מ"ם וסמ"ך שבלוחות בנס היו עומדין אלא סתום ועשאו פתוח גרועי קא מגרע ליה דאמר ר' ירמיה ואיתימא ר' חייא בר אבא מנצפך צופים אמרום,ותיסברא והכתיב (ויקרא כז, לד) אלה המצות שאין הנביא רשאי לחדש דבר מעתה אלא מיהוה הואי מידע לא הוה ידעין הי באמצע תיבה הי בסוף תיבה ואתו צופים תקנינהו ואכתי אלה המצות שאין הנביא רשאי לחדש דבר מעתה אלא שכחום וחזרו ויסדום,גופא א"ר חסדא מ"ם וסמ"ך שבלוחות בנס היו עומדין ואמר רב חסדא כתב שבלוחות נקרא מבפנים ונקרא מבחוץ כגון נבוב בובן (רהב בהר) סרו ורס:,אמרי ליה רבנן לריב"ל אתו דרדקי האידנא לבי מדרשא ואמרו מילי דאפילו בימי יהושע בן נו"ן לא איתמר כוותייהו אל"ף בי"ת אלף בינה גימ"ל דל"ת גמול דלים מ"ט פשוטה כרעיה דגימ"ל לגבי דל"ת שכן דרכו של גומל חסדים לרוץ אחר דלים ומ"ט פשוטה כרעיה דדל"ת לגבי גימ"ל דלימציה ליה נפשיה ומ"ט מהדר אפיה דדל"ת מגימ"ל דליתן ליה בצינעה כי היכי דלא ליכסיף מיניה,ה"ו זה שמו של הקב"ה ז"ח ט"י כ"ל ואם אתה עושה כן הקב"ה זן אותך וחן אותך ומטיב לך ונותן לך ירושה וקושר לך כתר לעוה"ב מ"ם פתוחה מ"ם סתומה מאמר פתוח מאמר סתום נו"ן כפופה נו"ן פשוטה נאמן כפוף נאמן פשוט,ס"ע סמוך עניים ל"א סימנין עשה בתורה וקנה אותה פ' כפופה פ' פשוטה פה פתוח פה סתום צד"י כפופה וצד"י פשוטה צדיק כפוף צדיק פשוט היינו נאמן כפוף נאמן פשוט הוסיף לך הכתוב כפיפה על כפיפתו מכאן שנתנה התורה במנוד ראש,קו"ף קדוש רי"ש רשע מאי טעמא מהדר אפיה דקו"ף מרי"ש אמר הקב"ה אין אני יכול להסתכל ברשע ומאי טעמא מהדרה תגיה דקו"ף לגבי רי"ש אמר הקב"ה אם חוזר בו אני קושר לו כתר כמותי ומ"ט כרעיה דקו"ף תלויה דאי הדר ביה ליעייל,וליעול בהך מסייע ליה לריש לקיש) דאמר ר"ל מ"ד (משלי ג, לד) אם ללצים הוא יליץ ולענוים יתן חן בא ליטמא פותחין לו בא ליטהר מסייעים אותו,שי"ן שקר תי"ו אמת מאי טעמא שקר מקרבן מיליה אמת מרחקא מיליה שיקרא שכיח קושטא לא שכיח ומ"ט שיקרא אחדא כרעיה קאי ואמת מלבן לבוניה קושטא קאי שיקרא לא קאי,א"ת ב"ש אותי תעב אתאוה לו ב"ש בי לא חשק שמי יחול עליו ג"ר גופו טימא ארחם עליו ד"ק דלתותי נעל קרניו לא אגדע עד כאן מדת רשעים,אבל מדת צדיקים א"ת ב"ש אם אתה בוש ג"ר ד"ק אם אתה עושה כן גור בדוק ה"ץ ו"ף חציצה הוי בינך לאף ז"ע ח"ס ט"ן ואין אתה מזדעזע מן השטן י"ם כ"ל אמר [שר של] גיהנם לפני הקב"ה רבונו של עולם לים כל,אמר הקב"ה אח"ס בט"ע גי"ף אני חס עליהם מפני שבעטו בגי"ף דכ"ץ דכים הם כנים הם צדיקים הם הל"ק אין לך חלק בהן ומרז"ן ש"ת אמר גיהנם לפניו רבונו של עולם מרי זניני מזרעו של שת,א"ל א"ל ב"ם ג"ן ד"ס להיכן אוליכן לגן הדס ה"ע ו"ף אמר גיהנם לפני הקב"ה רבונו של עולם עיף אנכי ז"ץ ח"ק הללו זרעו של יצחק ט"ר י"ש כ"ת טר יש לי כיתות כיתות של עובדי כוכבים שאני נותן לך: | 104a. bhe elevates itsstatus, as bRav Ḥisda said:The letters imemand isamekhthat were in the tablets were standing miraculously.Each letter was chiseled all the way through the tablets. In that case, the segment of the tablets at the center of the isamekhand final imem /i, letters that are completely closed, should have fallen. Miraculously, they remained in place. Consequently, rendering an open imemclosed elevates its status. bHowever,if bone rendered a closedletter bopen, he diminishes itsstatus, as bRabbi Yirmeya said, and some saythat it was bRabbi Ḥiyya bar Abbawho said: bThe prophets institutedthe difference between the open and closed forms of the letters imem /i, inun /i, itzadi /i, ipeh /i, ikaf /i.Since the closed letters date back to the Ten Commandments, apparently the prophets introduced the open versions of the letters, which are therefore less significant.,The Gemara rejects this: bAnd is that reasonable? Isn’t it written: “These are the commandmentsthat the Lord commanded Moses to tell the children of Israel at Mount Sinai” (Leviticus 27:34). The word “these” underscores bthat a prophet is not permitted to introduce anynew belementrelated to the Torah and its mitzvot bfrom here on. Rather,the prophets did not innovate these forms. Both the open and closed versions bexistedbefore then. However, people bdid not know whichform appeared bin the middle of a wordand bwhichform bat the end of a word. And the prophets cameand binstituted theirset positions. The Gemara asks: bAnd stillthe question remains: Didn’t the Sages derive from the verse: b“These are the commandments,” that a prophet is not permitted to introduce anynew belement from here on?How could they institute the position of the letters? bRather,over the course of time, the people bforgot theirpositions in the words bandthe prophets bthen reestablished theirpositions. Apparently, closed letters are no more significant than the open ones.,The Gemara returns to discuss bthe matter itself. Rav Ḥisda said:The letters imemand isamekhthat were in the tablets were standing miraculously. Andfurthermore, bRav Ḥisda said:The bwriting on the tablets was read from the inside,from one side of the tablets, band read from the outside,the other side of the tablets, in reverse order. The Gemara cites words that appear elsewhere in the Bible: iNevuv /iwas read as ibet /i, ivav /i, ibet /i, inun /i; irahav /ias ibeit /i, iheh /i, ireish /i;and isaru /ias ivav /i, ireish /i, isamekh /i. /b, bThe Sages said to Rabbi Yehoshua ben Levi: Young students cametoday bto the study hall and said thingsthe likes of bwhich were not saideven bin the days of Joshua bin Nun.These children who only knew the Hebrew alphabet interpreted the letters homiletically. briAlef beit /imeans blearn[ielaf/b] the bwisdom[ibina/b] of the Torah. briGimmel dalet /imeans bgive to the poor[igemol dalim/b]. bWhy is the leg of the igimmelextended towardthe idalet /i? Because it is the manner of one who bestows loving-kindness to pursue the poor. And whyis the bleg ofthe idaletextended towardthe igimmel /i?It is so bthata poor person bwill make himself available to himwho wants to give him charity. bAnd why does the idaletface away fromthe igimmel /i?It is to teach bthat one should givecharity bdiscreetly so thatthe poor person bwill not be embarrassed by him. /b,The children continued to interpret the letters. briHeh vav /i: That isthe principal bname of the Holy One, Blessed be He.briZayin ḥet /i, itet yod /i, ikaf lamed /i: And if you do so, the Holy One, Blessed be He, feeds [ izan /i] you, and shows you favor [ iḥan /i], and bestows goodness [ imeitiv /i] upon you, and gives you an inheritance [ iyerusha /i], and ties a crown [ iketer /i] for you in the World to Come [ ila’olam haba /i].brThe bopen imemand closed imem /iindicate that the Torah contains ban open statement,understood by all, and ban esoteric statement.brThe bbent inun /iand the bstraight inun /iat the end of a word refer to ba faithful person who is bent [ ine’eman kafuf /i]and is modest now, who will ultimately become a bwell-known faithful person [ ine’eman pashut /i]. /b,iSamekh ayin /i: Support the poor [ isemokh aniyyim /i]to prevent them from falling further. bAnother version: Make mnemonicsigns b[ isimanim aseh /i]to remember bthe Torah and acquire it.brThe bbent ipeh /iand the bstraight ipeh /i:Sometimes one needs to have ban open mouth [ ipeh patuaḥ /i]and speak, and sometimes one needs to have ba closed mouth [ ipeh satum /i].brThe bbent itzadi /iand the bstraight itzadi /iindicate that ba righteousperson who is bbentand humble b[ itzaddik kafuf /i]now will ultimately become ba well-known righteousperson b[ itzaddik pashut /i]whose righteousness is apparent to all. The Gemara asks: bThat is identicalto the interpretation of the bent and straight inun /i: iNe’eman kafuf /i, ine’eman pashut /i.The Gemara explains: bThe verse addedthe bbendingof the righteous person bto the bending ofthe faithful person. bFrom hereit is derived bthat the Torah was given inan atmosphere of bgravity.One must receive the Torah with a sense of awe and extreme humility.,The children continued: briKuf /i: Holy [ ikadosh /i],referring to God. briReish /i: A wicked person [ irasha /i]. Why is the ikuffacing away fromthe ireish /i?This question was phrased euphemistically, as it is the ireishthat is facing away from the ikuf /i. bThe Holy One, Blessed be He, said: I am unable look at a wicked person,i.e., the wicked person does not want to look toward God. bAnd why is the crown ofthe letter ikufturned towardthe ireish /i? The Holy One, Blessed be He, said: Ifthe wicked person brepentshis evil ways bI will tie a crown for him like My own. And why is the leg ofthe ikufsuspendedand not connected to the roof of the letter? bBecause ifthe wicked person brepents he can enterthrough this opening if he so desires.,The Gemara asks: bLet him enter through thatopening, as the ikufis open on both sides at the bottom. The Gemara answers: This bsupportsthe statement of bReish Lakish, as Reish Lakish said: What isthe meaning of bthat which is written: “If it concerns the scorners, He scorns them, and unto the humble He gives grace”(Proverbs 3:34)? One who bcomesin order bto become impure,i.e., to sin, bthey,in Heaven, bprovide him with an openingto do so, and he is not prevented from sinning. However, if he bcomesin order bto become purified,not only is he allowed to do so, but bthey,in Heaven, bassist him. /b,They further taught: briShin /i: Falsehood [ isheker /i]. iTav /i: Truth [ iemet /i].br bWhy are the letters ofthe word ishekeradjacentto one another in the alphabet, while bthe letters of iemetare distantfrom one another? That is because while bfalsehood iseasily bfound, truth is foundonly with great difficulty. bAnd why dothe letters that comprise the word isheker /iall bstand on one foot, andthe letters that comprise the word iemet /istand on bases that are wide like bbricks?Because the btruth standseternal and bfalsehood does not standeternal.,The Gemara cites another midrash that also deals with the letters of the alphabet. This one uses a code in which the first letter is paired with the last letter, the second letter with the penultimate one, and so on b[ ialef tav /i, ibeit shin /i]. iAlef tav /i, God said: If bhe despised Me [ ioti ti’ev /i]would bI desire [ ietaveh /i] him? iBeit shin /i:If bhe does not desireto worship bMe [ ibi /i],shall bMy name [ ishemi /i] rest upon him? iGimmel reish /i:He bdefiled his body [ igufo /i];shall bI have mercy [ iaraḥem /i] on him?The word comprised of the letters igimmeland ireishin Aramaic means licentiousness. iDalet kuf /i:He blocked My doors [ idaltotai /i],shall bI not cut off his horns [ ikarnav /i]? To this point,the Gemara interpreted the letters as referring to bthe attribute of the wicked. /b, bHowever,with regard to bthe attribute of the righteousit is taught differently. iAlef tav /i, ibeit shin /i: If you have shame [ iata bosh /i], igimmel reish /i, idalet kuf /i: If you do so,you will breside [ igur /i] inthe bheavens [ ibedok /i],as the verse says: “Who stretches out the Heavens like a curtain [ idok /i]” (Isaiah 40:22). iHeh tzadi /i, ivav peh /i: There is a partition [ iḥatzitza havei /i] between you and anger [ iaf /i]. iZayin ayin /i, iḥet samekh /i, itet nun /i: And you will not be shaken [ imizdaze’a /i] by the Satan. iYod mem /i, ikaf lamed /i: The minister of Gehenna said before the Holy One, Blessed be He: Master of the Universe,send the righteous as well into the bseato which ballgo b[ iyam kol /i],Gehenna.,The interpretation of the alphabet continues with other combinations of letters. bThe Holy One, Blessed be He, said: iAlef ḥet samekh /i, ibet tet ayin /i, igimmel yod peh /i: I have mercy on them [ iAni ḥas aleihem /i] because they spurned [ iba’atu /i] adultery [ igif /i].The Gemara continues with this combination of the letters: iDalet kaf tzadi /i: They are pure [ idakkim /i], they are honest [ ikenim /i], they are righteous [ itzaddikim /i]. iHeh lamed kuf /i: You have no portion [ iḥelek /i] with them,based on the interchange of the letters iḥetand iheh /i. iVav mem reish zayin nun /i, ishin tav /i:The minister of bGehenna said [ iamar /i],based on ivav mem reish /i, bbefore Him: Master of the Universe, my Master [ iMari /i], sustain me [ izaneini /i] with the seed of Seth [ iShet /i],which refers to all humankind, including the Jewish people.,The Holy One, Blessed be He, bsaid to himusing another configuration of the alphabet: iAlef lamed /i, ibeit mem /i: Not with them [ ial bam /i],i.e., you will have no portion of them. iGimmel nun /i, idalet samekh /i: To where will I lead them?I will lead them bto the garden of myrtle [ igan hadas /i],i.e., the Garden of Eden. iHeh ayin /i, ivav peh /i:The minister of bGehenna said before the Holy One, Blessed be He: Master of the Universe, I am tired [ iayef anokhi /i]and thirsty and need people to care for me. The Holy One, Blessed be He, responded: iZayin tzadi /i, iḥet kuf /i: These are the descendants [ izaro /i] of Isaac [ iYitzḥak /i]. iTet reish /i, iyod shin /i, ikaf tav /i: Wait [ itar /i], I have groupsupon bgroups [ iyesh li kittot kittot /i] ofother bnations that I will give youinstead. |
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27. Babylonian Talmud, Sotah, 46b (3rd cent. CE - 6th cent. CE)
| 46b. (במדבר כד, כא) איתן מושבך ושים בסלע קנך ואומר (מיכה ו, ב) שמעו הרים את ריב ה' והאיתנים מוסדי ארץ אחרים אומרים מנין לאיתן שהוא ישן שנאמר (ירמיהו ה, טו) גוי איתן הוא גוי מעולם הוא,ועורפין אותה בקופיץ מאחוריה מ"ט גמר עריפה עריפה מחטאת העוף,ומקומה אסור מלזרוע ומליעבד ת"ר (דברים כא, ד) אשר לא יעבד בו ולא יזרע לשעבר דברי רבי יאשיה רבי יונתן אומר להבא,רבא אמר להבא דכ"ע לא פליגי דכתיב ולא יזרע כי פליגי לשעבר רבי יאשיה סבר מי כתיב ולא יעובד ורבי יונתן מי כתיב אשר לא נעבד ורבי יאשיה אשר לשעבר משמע ור' יונתן אשר רבויא הוא,ומותר לסרוק שם פשתן ולנקר שם אבנים ת"ר אשר לא יעבד בו ולא יזרע אין לי אלא זריעה שאר עבודות מנין תלמוד לומר אשר לא יעבד בו מכל מקום,אם כן מה ת"ל ולא יזרע לומר לך מה זריעה מיוחדת שהיא בגופה של קרקע אף כל שהיא בגופה של קרקע יצא סריקת פשתן וניקור אבנים שאינן בגופה של קרקע,ואימא אשר לא יעבד בו כלל ולא יזרע פרט כלל ופרט אין בכלל אלא מה שבפרט זריעה אין מידי אחרינא לא אשר רבויא הוא,זקני העיר רוחצין ידיהן כו' ת"ר (דברים כא, ו) וכל זקני העיר ההיא הקרובים אל החלל ירחצו את ידיהם על העגלה הערופה בנחל שאין ת"ל הערופה ומה ת"ל הערופה על מקום עריפתה של עגלה,ואמרו ידינו לא שפכו את הדם הזה ועינינו לא ראו וכי על לבנו עלתה שב"ד שופכין דמים אלא לא בא לידינו ופטרנוהו בלא מזונות ולא ראינוהו והנחנוהו בלא לויה,תניא היה ר"מ אומר כופין ללויה ששכר הלויה אין לה שיעור שנאמר (שופטים א, כד) ויראו השומרים איש יוצא מן העיר ויאמרו לו הראנו נא את מבוא העיר ועשינו עמך חסד וכתיב ויראם את מבוא העיר ומה חסד עשו עמו שכל אותה העיר הרגו לפי חרב ואותו האיש ומשפחתו שלחו,(שופטים א, כו) וילך האיש ארץ החתים ויבן עיר ויקרא שמה לוז היא שמה עד היום הזה תניא היא לוז שצובעין בה תכלת היא לוז שבא סנחריב ולא בלבלה נבוכדנצר ולא החריבה ואף מלאך המות אין לו רשות לעבור בה אלא זקנים שבה בזמן שדעתן קצה עליהן יוצאין חוץ לחומה והן מתים,והלא דברים ק"ו ומה כנעני זה שלא דיבר בפיו ולא הלך ברגליו גרם הצלה לו ולזרעו עד סוף כל הדורות מי שעושה לויה ברגליו על אחת כמה וכמה,במה הראה להם חזקיה אמר בפיו עקם להם ר' יוחנן אמר באצבעו הראה להם תניא כוותיה דר' יוחנן בשביל שכנעני זה הראה באצבעו גרם הצלה לו ולזרעו עד סוף כל הדורות,אמר רבי יהושע בן לוי המהלך בדרך ואין לו לויה יעסוק בתורה שנאמר (משלי א, ט) כי לוית חן הם לראשך וענקים לגרגרותיך ואמר ר' יהושע בן לוי בשביל ארבעה פסיעות שלוה פרעה לאברהם שנאמר (בראשית יב, כ) ויצו עליו פרעה אנשים וגו' נשתעבד בבניו ארבע מאות שנה שנאמר (בראשית טו, יג) ועבדום וענו אותם ארבע מאות שנה אמר רב יהודה אמר רב כל המלוה את חבירו ארבע אמות בעיר אינו ניזוק רבינא אלויה לרבא בר יצחק ד' אמות בעיר מטא לידיה היזיקא ואיתציל,ת"ר הרב לתלמיד עד עיבורה של עיר חבר לחבר עד תחום שבת תלמיד לרב אין לו שיעור וכמה א"ר ששת עד פרסה ולא אמרן אלא רבו שאינו מובהק אבל רבו מובהק שלשה פרסאות,רב כהנא אלויה לרב שימי בר אשי מפום נהרא עד בי ציניתא דבבל כי מטו התם אמר ליה ודאי דאמריתו הני ציניתא דבבל משני אדם הראשון איתנהו,א"ל אדכרתן מלתא דאמר רבי יוסי בר' חנינא מאי דכתיב (ירמיהו ב, ו) בארץ לא עבר בה איש ולא ישב אדם שם וכי מאחר שלא עבר היכן ישב (ומאחר שלא ישב היכן עבר) אלא ארץ שגזר עליה אדם הראשון לישוב נתישבה ארץ שלא גזר עליה אדם הראשון לא נתישבה,רב מרדכי אלויה לרב אשי מהגרוניא ועד בי כיפי ואמרי לה עד בי דורא,אמר רבי יוחנן משום רבי מאיר כל שאינו מלוה ומתלוה כאילו שופך דמים שאילמלי ליווהו אנשי יריחו לאלישע לא גירה דובים לתינוקות שנאמר (מלכים ב ב, כג) ויעל משם בית אל והוא עלה בדרך ונערים קטנים יצאו מן העיר ויתקלסו בו ויאמרו לו עלה קרח עלה קרח,אמרו לו עלה שהקרחת עלינו את המקום מאי ונערים קטנים אמר ר' אלעזר שמנוערים מן המצות קטנים שהיו מקטני אמנה תנא נערים היו ובזבזו עצמן כקטנים,מתקיף לה רב יוסף ודלמא על שם מקומן מי לא כתיב (מלכים ב ה, ב) וארם יצאו גדודים וישבו מארץ ישראל נערה קטנה וקשיא לן נערה וקטנה ואמר ר' פדת קטנה דמן נעורן התם לא מפרש מקומה הכא מפורש מקומן,(מלכים ב ב, כד) ויפן אחריו ויראם ויקללם בשם ה' מה ראה אמר רב ראה ממש כדתניא רבן שמעון בן גמליאל אומר כל מקום שנתנו חכמים עיניהם או מיתה או עוני ושמואל אמר ראה שכולן נתעברה בהן אמן ביום הכיפורים,ורבי יצחק נפחא אמר בלורית ראה להן כאמוריים ורבי יוחנן אמר ראה שלא היתה בהן לחלוחית של מצוה ודלמא בזרעייהו ניהוה הוה אמר רבי אלעזר לא בם ולא בזרעם עד סוף כל הדורות,(מלכים ב ב, כד) ותצאנה שתים דובים מן היער ותבקענה מהם ארבעים ושני ילדים | 46b. b“Firm [ ieitan /i] is your dwelling-place, and your nest is set in the rock”(Numbers 24:21), band it states: “Hear, O you mountains, the Lord’s controversy, and the enduring rocks [ ieitanim /i], the foundations of the earth”(Micah 6:2). The use of the word in these verses indicates that “ ieitan /i” means something hard, like a rock or a mountain. bOthers saya different explanation of the word ieitan /i: bFrom whereis it derived bthat ieitanmeans old? Asit bis stated: “It is an ancient [ ieitan /i] nation, a nation from of old”(Jeremiah 5:15).,§ The mishna taught: bAnd they break the neck [ iorfin /i] ofthe heifer bfrom behind with a cleaver.The Gemara explains: bWhat is the reasonthat the Sages understood that the heifer is killed in this manner? They bderivethat the term iarifa /i,which describes what is done to the heifer, refers to breaking the back of the neck, bfromthe term iarifa /istated with regard to the bbirdbrought as ba sin-offering(see Leviticus 5:8).,§ The mishna taught further: bAndwith regard to bits place,it bis prohibitedfor that ground bto be sown or to be worked. The Sages taught:The verse: b“Which may be neither worked nor sown”(Deuteronomy 21:4) is referring bto the past,that is, a place which has not previously been worked or sown. This is bthe statement of Rabbi Yoshiya. Rabbi Yonatan says:It speaks bof the future,meaning it is prohibited to sow or work the land from that point onward., bRava said:As bfor the future, everyone agreesthat it is prohibited to sow or work the land, bas it is written“neither worked bnor sown”in the future tense. bWhen they disagreeis with regard to bthe past. Rabbi Yoshiya,who disqualifies a place that was sown beforehand, bholds: Does it state: And shall not be worked,in the form of a future command? bAnd Rabbi Yonatanresponds: bDoes it state: And was not worked,in the past tense? bAnd Rabbi Yoshiyaanswers: The term b“which” indicates the past. Andas for bRabbi Yonatan,in his opinion the term b“which” isa term of bamplification,as will be explained later in the Gemara, and it is not referring to the past.,§ The mishna taught: bBut it is permitted to comb flax there or to cut stones there. The Sages taught:From the phrase b“which may be neither worked nor sown,” I havederived bonly sowing; from wheredo I derive that bothertypes of blaborare also prohibited? bThe verse states: “Which may be neither worked,”indicating that it may not be worked bin any manner. /b,The ibaraitacontinues: bIf so, why does the versealso need to bstate “nor sown”?It is in order bto say to you: Just as sowing is uniquein bthat it islabor performed bon the land itself, so too, alllabor bthat isperformed bon the land itselfis prohibited. This bexcludes combing flax and cutting stones, which are notdone bon the land itself. /b,The Gemara raises an objection: bAndperhaps one can bsaya different exposition: b“Which may be neither worked”is ba generalization,and b“nor sown” a detail.When the Torah writes ba generalization and a detail, there is nothing in the generalization otherthan bwhat is in the detail,i.e., the detail serves to impose a limit on the generalization. Consequently, the verse is teaching that with regard to bsowing, yes,it is prohibited, but with regard to banything else, no,it is not prohibited. The Gemara again answers: The term b“which” is an amplification,and the addition of this term results in this verse not belonging to the category of generalizations and details.,§ The mishna taught that bthe Elders of the citywould then bwash their hands. The Sages taught:With regard to the verse: b“And all the Elders of that city, who are nearest to the slain man, shall wash their hands over the heifer whose neck was broken in the valley”(Deuteronomy 21:6), one might have thought bthatthere is bnoneed for bthe verse to state: “Whose neck was broken,”because there is no heifer mentioned other than the one whose neck was broken. bAnd whatis the meaning when bthe verse states: “Whose neck was broken”?It serves to teach us that they wash their hands bover the place where the heifer’s neck was broken. /b,The verse further states: b“And they shall say: Our hands did not spill this blood, nor did our eyes see”(Deuteronomy 21:7). The mishna explains: bBut did it enter our minds thatthe Elders of bthe court are spillers of blood,that they must make such a declaration? bRather,they mean to declare: The victim bdid not come to us andthen bwe let him take his leave without food, and we did not see him andthen bleave himalone to depart bwithout accompaniment.They therefore attest that they took care of all his needs and are not responsible for his death even indirectly., bIt is taughtin a ibaraita /i: bRabbi Meir would say: There is coercion with regard to accompaniment,i.e., one who does not want to accompany another is nevertheless required to do so, bas the reward for accompaniment is without measure.The proof of the importance of accompaniment is from a verse, bas it is statedwith regard to when the Jewish people laid siege to the city of Bethel: b“And the watchers saw a man come out of the city, and they said to him: Show us, please, the entrance into the city, and we will deal kindly with you”(Judges 1:24), band it is written: “And he showed them the entrance to the city”(Judges 1:25). bAnd what kindness did they perform with him?It is bthat they killed the entire city by the sword, but that man and his family they sentfree.,The Gemara elaborates on the reward received in that story. The next verse states: b“And the man went to the land of the Hittites, and he built a city, and he called its name Luz; that is its name to this day”(Judges 1:26). bIt is taughtin a ibaraita /i: This bisthe city bLuz where sky bluewool bis dyed.It bisthe same city bLuz where,although bSennacherib cameand exiled many nations from place to place, he bdid not disarrangeand exile bitsinhabitants; bNebuchadnezzar,who conquered many lands, bdid not destroy it; and even the angel of death has no permission to pass through it. Rather, its Elders, when they have decided that they have reached the endof life, bgo outside thecity bwall and die. /b, bArethese bmatters notinferred ia fortiori /i: And if this Canaanite, who did not speak with his mouthand explicitly tell them where the city entrance was, band did not walkwith them bby foot,but merely indicated the correct path to them, nevertheless bcaused himselfto be brescued andalso had the merit to provide rescue bfor his descendants until the end of all generations,then with regard to bone who accompaniesanother bby foot, all the more sowill his reward be great.,After stating that the man did not openly guide those watching the city, the Gemara asks: bHow didthat Canaanite bshow themthe entrance to the city? bḤizkiyya says: He twisted his mouth for them,i.e., he showed them the path to the city by moving his lips. bRabbi Yoḥa says: He showed them with his fingeralone. It bis taughtin a ibaraita bin accordance withthe opinion bof Rabbi Yoḥa: Because this Canaanite showedthem bwith his finger, he caused himselfto be brescued andmerited rescue for bhis descendantsas well, buntil the end of all generations. /b, bRabbi Yehoshua ben Levi says: One who walks along the way withouthaving someone to baccompanyhim bshould occupy himself withwords of bTorah, as it is statedwith regard to words of Torah: b“For they shall be a chaplet of grace to your head, and chains around your neck”(Proverbs 1:9). bAnd Rabbi Yehoshua ben Levifurther bsays: Due to four steps that Pharaoh accompanied Abraham, as it is stated: “And Pharaoh gave men charge concerning him,and they brought him on the way, and his wife, and all that he had” (Genesis 12:20), Pharaoh benslavedAbraham’s bdescendantsfor bfour hundred years, as it is stated: “And shall serve them, and they shall afflict them four hundred years”(Genesis 15:13). bRav Yehuda saysthat bRav says: Anyone who accompanies his friend four cubits in a city will come to no harmby accompanying him. The Gemara relates: bRavina accompanied Rava bar Yitzḥak four cubits in a city. He came close to harm, but he was saved. /b, bThe Sages taught: A teacheraccompanies ba student until the outskirts of the city; a friendaccompanies ba friend until the Shabbat boundaryof that city, which is two thousand cubits; and for ba studentwho accompanies his bteacher, there is no measureto the distance he accompanies him. The Gemara asks: bAnd howfar? The student is certainly not required to walk with him the entire way. bRav Sheshet says: Up to a parasang [ iparsa /i],which is four imil /i. The Gemara comments: bAnd we saidthis amount bonlywith regard to one who is bnot his most significant teacher, buthe accompanies bhis most significant teacher,who taught him most of his knowledge, bthree parasangs. /b,The Gemara relates a story about accompaniment: bRav Kahana accompanied Rav Shimi bar Ashi fromthe town of bPum Nahara tothe bpalm grove in Babylonia. When they arrived there,Rav Kahana bsaid toRav Shimi bar Ashi: Is it btrue that you saythat bthese palm treesof bBabylonia have beenin this place bsince the years of Adam the firstman?,Rav Shimi bar Ashi bsaid to him:By mentioning Adam the first man byou reminded me of something that Rabbi Yosei, son of Rabbi Ḥanina, says: What isthe meaning of that bwhich is written: “Through a land that no man passed through, and where no person [ iadam /i] dwelt”?(Jeremiah 2:6). This verse is difficult: bSince itis a land bthrough which noman bhas passed, where would he dwell? And if he did not dwell, where did he pass?Why does the verse add that no person has dwelled there? bRather,this is the meaning: Any blandconcerning bwhich Adam the firstman bdecreed that it would be a settled area, was settled;but ba landconcerning bwhich Adam the firstman bdid not decree thatit should be settled, bwas not settled. /b,The Gemara also relates that bRav Mordekhai accompanied Rav Ashi fromthe town of bHagronya until Bei Keifei, and some saythat he accompanied him buntil Bei Dura. /b,The Gemara continues to discuss the importance of accompaniment. bRabbi Yoḥa says in the name of Rabbi Meir: Whoever does not accompanyanother bor will notallow himself to be baccompanied is like a spiller of bloodand is held responsible for any deaths that occur as a result of his inaction. The proof for this is bthat had the inhabitants of Jericho accompanied Elisha, he would not have incited the bears toattack bthe children, as it is stated: “And he went up from there to Bethel, and as he was going up by the way, there came forth young lads out of the city and mocked him, and said to him: Go up, baldhead; go up, baldhead”(II Kings 2:23). Had the residents of Jericho accompanied him, they would have sent away those youths and prevented what occurred next.,The Gemara proceeds to discuss this episode in detail, beginning with the meaning of the youths’ taunt. bThey said to him: Go up,away from here, bfor you have made the place bald,i.e., bare, bfor us.They had previously earned their living by providing the city of Jericho with water. Elisha sweetened the city’s own water, rendering their services unnecessary. The Gemara asks: bWhatis the meaning of: b“Young lads [ ine’arim ketannim /i]”?One would have expected the verse to state either “young” or “lads,” but not both. bRabbi Elazar says:The word “lads [ ine’arim /i]” means that bthey were shakenempty b[ imeno’arim /i] of the mitzvot;the word b“young [ iketannim /i]”means bthat they were of little faith [ iketannei amana /i],as they had no trust that they would be able to earn their livelihood by any other means. The Sages btaught: They were lads,that is, already of age, bbut they disgraced themselves like youngchildren., bRav Yosef objects to thisinterpretation: bAnd perhapsthey were called ine’arim bafter their placeof origin? bIsn’t it written: “Andthe Arameans had gone out in bands, band had brought away captive from Eretz Yisrael a minor young woman [ ina’ara ketana /i]”(II Kings 5:2), bandthis verse raised ba difficulty to us: A minor and a young woman;how could she be both of these? bAnd Rabbi Pedat saysit means ba minorgirl bfromthe town of bNe’oran.This verse concerning the lads can be explained in a similar manner: They were young children from Ne’oran. The Gemara answers: These two cases are not comparable. bTherethe verse bdoes not specify her placeof origin, so “ ina’ara /i” could mean from the town of Ne’oran; but bherethe verse bspecifies their placeof origin, namely Jericho.,The verse further states with regard to the same incident: b“And he turned behind him and saw them, and he cursed them in the name of the Lord”(II Kings 2:24). The Gemara asks: bWhat did he see?There are four explanations offered. bRav says:He bliterally saw,i.e., he stared and bored his eyes into them, bas it is taughtin a ibaraita /i: bRabban Shimon ben Gamliel says: Whereverit states bthat the Sages placed their eyesupon a certain person, they brought upon that person beither death or poverty. And Shmuel says: He sawtheir essential nature, bthat all their mothers became pregt with them on Yom Kippur,when conjugal relations are forbidden., bAnd Rabbi Yitzḥak Nappaḥa says: He sawthat bthey had plaited locksgrown on the back of their heads blike the gentiles. And Rabbi Yoḥa says: He saw that they did not containeven ba smidgen of a mitzva.The Gemara raises an objection to this last interpretation of Rabbi Yoḥa: bButhow could he curse them just because they did not have any mitzvot? bPerhaps their descendants would havemany mitzvot. bRabbi Elazar says:He saw that mitzvot would be found bneither in them nor in their descendants, through all generations. /b,The verse states: b“And two she-bears came out of the forest and tore forty-two children from them”(II Kings 2:24). |
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28. Babylonian Talmud, Yoma, 20a (3rd cent. CE - 6th cent. CE)
| 20a. (בראשית ד, ז) לפתח חטאת רובץ ושטן מאי אמר א"ל שטן ביומא דכיפורי לית ליה רשותא לאסטוני ממאי אמר רמי בר חמא השטן בגמטריא תלת מאה ושיתין וארבעה הוי תלת מאה ושיתין וארבעה יומי אית ליה רשותא לאסטוני ביומא דכיפורי לית ליה רשותא לאסטוני, big strongמתני׳ /strong /big בכל יום תורמין את המזבח בקריאת הגבר או סמוך לו בין לפניו בין לאחריו וביוה"כ מחצות וברגלים מאשמורה הראשונה ולא היתה קריאת הגבר מגעת עד שהיתה עזרה מלאה מישראל, big strongגמ׳ /strong /big תנן התם אברים שפקעו מעל גבי המזבח קודם חצות יחזיר ומועלין בהן לאחר חצות לא יחזיר ואין מועלין בהן,מנה"מ אמר רב כתוב אחד אומר (ויקרא ו, ב) כל הלילה והקטיר וכתוב אחד אומר (ויקרא ו, ב) כל הלילה והרים הא כיצד חלקהו חציו להקטרה וחציו להרמה,מתיב רב כהנא בכל יום תורמין את המזבח בקריאת הגבר או סמוך לו בין מלפניו בין מלאחריו וביום הכפורים מחצות וברגלים מאשמורה הראשונה | 20a. b“Sin lies in waiting at the door”(Genesis 4:7), and it is no wonder that men sin. He asked him: bAnd what did Satanthe prosecutor bsayabout their sinning? Elijah bsaid to him: Satan, on Yom Kippur, has no license to prosecute. From whereis that idea derived? bRami bar Ḥama said: The numerological valueof the letters that constitute the word iHaSatanis three hundred and sixty four: iHehhas a value of five, isinhas a value of three hundred, itethas a value of nine, and inunhas a value of fifty. bThree hundred and sixty-four daysof the solar year, which is three hundred and sixty-five days long, Satan bhas license to prosecute.On the remaining day, bYom Kippur, he has no license to prosecute.Since that day is exalted above all others, there is no room for the accusations of Satan., strongMISHNA: /strong bEvery daythe priests bwould removethe ashes bfrom the altarand place them on the east side of the ramp bat the crow of the rooster or adjacent to it, whether before it or after it,as there was no insistence on a precise time. bAnd on Yom Kippurthey would remove the ashes earlier, bfrom midnightonward. bAnd on the Festivals,the ashes were removed even earlier, at the end of bthe first watch. And the call of the rooster would not arriveon Festivals buntil theTemple bcourtyard was full with the Jewish peoplewho vowed to bring offerings and would fulfill their obligations on the Festivals. Those offerings were sacrificed immediately following the daily offering., strongGEMARA: /strong bWe learnedin a mishna bthere,in tractate iZevaḥim /i: With regard to blimbsfrom offerings bthat were forced off the altarby the heat of the fire, if they fell bbefore midnight,these limbs remain sacred; the priest bshould returnthem to the fire, and one is liable for bmisuse of consecrated propertyfor deriving benefit bfrom them.If they fell bafter midnight,the priest bshould not returnthem to the fire, and one is bnotliable for bmisuse of consecrated propertyfor deriving benefit bfrom them;they are considered like ashes.,The Gemara asks: bFrom where are these mattersderived that midnight determines the end of the burning period for limbs, after which they assume the legal status of ashes? bRav said: One verse says:“It is the burnt-offering that goes up on its firewood upon the altar ball nightuntil morning” (Leviticus 6:2) band he shall burn it,indicating that the sacrificial limbs may be burned throughout the night. bAnd one verse says: “All night…and he shall removethe ashes” (Leviticus 6:2–3), meaning that the ashes may be removed throughout the night. bHowcan these texts be reconciled? Rather, bdividethe night into two sections: bHalf of it for burningthe limbs, band half of it for removalof the ashes., bRav Kahana raised an objection.It was taught in the mishna: bEvery daythe priests bwould remove the ashes from the altar at the crow of the rooster or adjacent to it, whether before it or after it, and on Yom Kippur from midnight, and on the Festivalsfrom the end of bthe first watch. /b |
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29. Anon., Joseph And Aseneth, 15.4
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