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Tiresias: The Ancient Mediterranean Religions Source Database



6301
Hebrew Bible, Numbers, 9.18


עַל־פִּי יְהוָה יִסְעוּ בְּנֵי יִשְׂרָאֵל וְעַל־פִּי יְהוָה יַחֲנוּ כָּל־יְמֵי אֲשֶׁר יִשְׁכֹּן הֶעָנָן עַל־הַמִּשְׁכָּן יַחֲנוּ׃At the commandment of the LORD the children of Israel journeyed, and at the commandment of the LORD they encamped: as long as the cloud abode upon the tabernacle they remained encamped.


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

13 results
1. Hebrew Bible, Deuteronomy, 1.33, 5.19, 19.4, 33.26 (9th cent. BCE - 3rd cent. BCE)

1.33. הַהֹלֵךְ לִפְנֵיכֶם בַּדֶּרֶךְ לָתוּר לָכֶם מָקוֹם לַחֲנֹתְכֶם בָּאֵשׁ לַיְלָה לַרְאֹתְכֶם בַּדֶּרֶךְ אֲשֶׁר תֵּלְכוּ־בָהּ וּבֶעָנָן יוֹמָם׃ 5.19. אֶת־הַדְּבָרִים הָאֵלֶּה דִּבֶּר יְהוָה אֶל־כָּל־קְהַלְכֶם בָּהָר מִתּוֹךְ הָאֵשׁ הֶעָנָן וְהָעֲרָפֶל קוֹל גָּדוֹל וְלֹא יָסָף וַיִּכְתְּבֵם עַל־שְׁנֵי לֻחֹת אֲבָנִים וַיִּתְּנֵם אֵלָי׃ 19.4. וְזֶה דְּבַר הָרֹצֵחַ אֲשֶׁר־יָנוּס שָׁמָּה וָחָי אֲשֶׁר יַכֶּה אֶת־רֵעֵהוּ בִּבְלִי־דַעַת וְהוּא לֹא־שֹׂנֵא לוֹ מִתְּמֹל שִׁלְשֹׁם׃ 33.26. אֵין כָּאֵל יְשֻׁרוּן רֹכֵב שָׁמַיִם בְעֶזְרֶךָ וּבְגַאֲוָתוֹ שְׁחָקִים׃ 1.33. Who went before you in the way, to seek you out a place to pitch your tents in: in fire by night, to show you by what way ye should go, and in the cloud by day.’" 5.19. These words the LORD spoke unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice, and it went on no more. And He wrote them upon two tables of stone, and gave them unto me." 19.4. And this is the case of the manslayer, that shall flee thither and live: whoso killeth his neighbour unawares, and hated him not in time past;" 33.26. There is none like unto God, O Jeshurun, Who rideth upon the heaven as thy help, And in His excellency on the skies."
2. Hebrew Bible, Exodus, 13.21-13.22, 14.19, 14.24, 16.10, 19.16 (9th cent. BCE - 3rd cent. BCE)

13.21. וַיהוָה הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן לַנְחֹתָם הַדֶּרֶךְ וְלַיְלָה בְּעַמּוּד אֵשׁ לְהָאִיר לָהֶם לָלֶכֶת יוֹמָם וָלָיְלָה׃ 13.22. לֹא־יָמִישׁ עַמּוּד הֶעָנָן יוֹמָם וְעַמּוּד הָאֵשׁ לָיְלָה לִפְנֵי הָעָם׃ 14.19. וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם וַיַּעֲמֹד מֵאַחֲרֵיהֶם׃ 14.24. וַיְהִי בְּאַשְׁמֹרֶת הַבֹּקֶר וַיַּשְׁקֵף יְהוָה אֶל־מַחֲנֵה מִצְרַיִם בְּעַמּוּד אֵשׁ וְעָנָן וַיָּהָם אֵת מַחֲנֵה מִצְרָיִם׃ 19.16. וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל־הָהָר וְקֹל שֹׁפָר חָזָק מְאֹד וַיֶּחֱרַד כָּל־הָעָם אֲשֶׁר בַּמַּחֲנֶה׃ 13.21. And the LORD went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light; that they might go by day and by night:" 13.22. the pillar of cloud by day, and the pillar of fire by night, departed not from before the people." 14.19. And the angel of God, who went before the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them;" 14.24. And it came to pass in the morning watch, that the LORD looked forth upon the host of the Egyptians through the pillar of fire and of cloud, and discomfited the host of the Egyptians." 16.10. And it came to pass, as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud." 19.16. And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud; and all the people that were in the camp trembled."
3. Hebrew Bible, Job, 38.1 (9th cent. BCE - 3rd cent. BCE)

38.1. וַיַּעַן־יְהוָה אֶת־אִיּוֹב מנ הסערה [מִן ] [הַסְּעָרָה] וַיֹּאמַר׃ 38.1. וָאֶשְׁבֹּר עָלָיו חֻקִּי וָאָשִׂים בְּרִיחַ וּדְלָתָיִם׃ 38.1. Then the LORD answered Job out of the whirlwind, and said:"
4. Hebrew Bible, Nahum, 1.3 (9th cent. BCE - 3rd cent. BCE)

1.3. יְהֹוָה אֶרֶךְ אַפַּיִם וגדול־[וּגְדָל־] כֹּחַ וְנַקֵּה לֹא יְנַקֶּה יְהוָה בְּסוּפָה וּבִשְׂעָרָה דַּרְכּוֹ וְעָנָן אֲבַק רַגְלָיו׃ 1.3. The LORD is long-suffering, and great in power, And will by no means clear the guilty; The LORD, in the whirlwind and in the storm is His way, And the clouds are the dust of His feet."
5. Hebrew Bible, Numbers, 9.15-9.16, 9.20, 11.25, 12.5-12.6, 14.14, 17.7 (9th cent. BCE - 3rd cent. BCE)

9.15. וּבְיוֹם הָקִים אֶת־הַמִּשְׁכָּן כִּסָּה הֶעָנָן אֶת־הַמִּשְׁכָּן לְאֹהֶל הָעֵדֻת וּבָעֶרֶב יִהְיֶה עַל־הַמִּשְׁכָּן כְּמַרְאֵה־אֵשׁ עַד־בֹּקֶר׃ 9.16. כֵּן יִהְיֶה תָמִיד הֶעָנָן יְכַסֶּנּוּ וּמַרְאֵה־אֵשׁ לָיְלָה׃ 11.25. וַיֵּרֶד יְהוָה בֶּעָנָן וַיְדַבֵּר אֵלָיו וַיָּאצֶל מִן־הָרוּחַ אֲשֶׁר עָלָיו וַיִּתֵּן עַל־שִׁבְעִים אִישׁ הַזְּקֵנִים וַיְהִי כְּנוֹחַ עֲלֵיהֶם הָרוּחַ וַיִּתְנַבְּאוּ וְלֹא יָסָפוּ׃ 12.5. וַיֵּרֶד יְהוָה בְּעַמּוּד עָנָן וַיַּעֲמֹד פֶּתַח הָאֹהֶל וַיִּקְרָא אַהֲרֹן וּמִרְיָם וַיֵּצְאוּ שְׁנֵיהֶם׃ 12.6. וַיֹּאמֶר שִׁמְעוּ־נָא דְבָרָי אִם־יִהְיֶה נְבִיאֲכֶם יְהוָה בַּמַּרְאָה אֵלָיו אֶתְוַדָּע בַּחֲלוֹם אֲדַבֶּר־בּוֹ׃ 14.14. וְאָמְרוּ אֶל־יוֹשֵׁב הָאָרֶץ הַזֹּאת שָׁמְעוּ כִּי־אַתָּה יְהוָה בְּקֶרֶב הָעָם הַזֶּה אֲשֶׁר־עַיִן בְּעַיִן נִרְאָה אַתָּה יְהוָה וַעֲנָנְךָ עֹמֵד עֲלֵהֶם וּבְעַמֻּד עָנָן אַתָּה הֹלֵךְ לִפְנֵיהֶם יוֹמָם וּבְעַמּוּד אֵשׁ לָיְלָה׃ 17.7. וַיְהִי בְּהִקָּהֵל הָעֵדָה עַל־מֹשֶׁה וְעַל־אַהֲרֹן וַיִּפְנוּ אֶל־אֹהֶל מוֹעֵד וְהִנֵּה כִסָּהוּ הֶעָנָן וַיֵּרָא כְּבוֹד יְהוָה׃ 9.15. And on the day that the tabernacle was reared up the cloud covered the tabernacle, even the tent of the testimony; and at even there was upon the tabernacle as it were the appearance of fire, until morning." 9.16. So it was alway: the cloud covered it, and the appearance of fire by night." 9.20. And sometimes the cloud was a few days upon the tabernacle; according to the commandment of the LORD they remained encamped, and according to the commandment of the LORD they journeyed." 11.25. And the LORD came down in the cloud, and spoke unto him, and took of the spirit that was upon him, and put it upon the seventy elders; and it came to pass, that, when the spirit rested upon them, they prophesied, but they did so no more." 12.5. And the LORD came down in a pillar of cloud, and stood at the door of the Tent, and called Aaron and Miriam; and they both came forth." 12.6. And He said: ‘Hear now My words: if there be a prophet among you, I the LORD do make Myself known unto him in a vision, I do speak with him in a dream." 14.14. they will say to the inhabitants of this land, who have heard that Thou LORD art in the midst of this people; inasmuch as Thou LORD art seen face to face, and Thy cloud standeth over them, and Thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night;" 17.7. And it came to pass, when the congregation was assembled against Moses and against Aaron, that they looked toward the tent of meeting; and, behold, the cloud covered it, and the glory of the LORD appeared."
6. Hebrew Bible, Psalms, 68.5, 68.35, 99.7, 104.3 (9th cent. BCE - 3rd cent. BCE)

68.5. שִׁירוּ לֵאלֹהִים זַמְּרוּ שְׁמוֹ סֹלּוּ לָרֹכֵב בָּעֲרָבוֹת בְּיָהּ שְׁמוֹ וְעִלְזוּ לְפָנָיו׃ 68.35. תְּנוּ עֹז לֵאלֹהִים עַל־יִשְׂרָאֵל גַּאֲוָתוֹ וְעֻזּוֹ בַּשְּׁחָקִים׃ 99.7. בְּעַמּוּד עָנָן יְדַבֵּר אֲלֵיהֶם שָׁמְרוּ עֵדֹתָיו וְחֹק נָתַן־לָמוֹ׃ 104.3. הַמְקָרֶה בַמַּיִם עֲ‍לִיּוֹתָיו הַשָּׂם־עָבִים רְכוּבוֹ הַמְהַלֵּךְ עַל־כַּנְפֵי־רוּחַ׃ 104.3. תְּשַׁלַּח רוּחֲךָ יִבָּרֵאוּן וּתְחַדֵּשׁ פְּנֵי אֲדָמָה׃ 68.5. Sing unto God, sing praises to His name; Extol Him that rideth upon the skies, whose name is the LORD; And exult ye before Him." 68.35. Ascribe ye strength unto God; His majesty is over Israel, And His strength is in the skies." 99.7. He spoke unto them in the pillar of cloud; They kept His testimonies, and the statute that He gave them." 104.3. Who layest the beams of Thine upper chambers in the waters, who makest the clouds Thy chariot, who walkest upon the wings of the wind;"
7. Hebrew Bible, 2 Kings, 2.11, 6.17 (8th cent. BCE - 5th cent. BCE)

2.11. וַיְהִי הֵמָּה הֹלְכִים הָלוֹךְ וְדַבֵּר וְהִנֵּה רֶכֶב־אֵשׁ וְסוּסֵי אֵשׁ וַיַּפְרִדוּ בֵּין שְׁנֵיהֶם וַיַּעַל אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם׃ 6.17. וַיִּתְפַּלֵּל אֱלִישָׁע וַיֹּאמַר יְהוָה פְּקַח־נָא אֶת־עֵינָיו וְיִרְאֶה וַיִּפְקַח יְהוָה אֶת־עֵינֵי הַנַּעַר וַיַּרְא וְהִנֵּה הָהָר מָלֵא סוּסִים וְרֶכֶב אֵשׁ סְבִיבֹת אֱלִישָׁע׃ 2.11. And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, which parted them both assunder; and Elijah went up by a whirlwind into heaven." 6.17. And Elisha prayed, and said: ‘LORD, I pray Thee, open his eyes, that he may see.’ And the LORD opened the eyes of the young man; and he saw; and, behold, the mountain was full of horses and chariots of fire round about Elisha."
8. Hebrew Bible, Habakkuk, 3.8, 3.15 (8th cent. BCE - 6th cent. BCE)

3.8. הֲבִנְהָרִים חָרָה יְהוָה אִם בַּנְּהָרִים אַפֶּךָ אִם־בַּיָּם עֶבְרָתֶךָ כִּי תִרְכַּב עַל־סוּסֶיךָ מַרְכְּבֹתֶיךָ יְשׁוּעָה׃ 3.15. דָּרַכְתָּ בַיָּם סוּסֶיךָ חֹמֶר מַיִם רַבִּים׃ 3.8. Is it, O LORD, that against the rivers, is it that Thine anger is kindled against the rivers, or Thy wrath against the sea? That Thou dost ride upon Thy horses, upon Thy chariots of victory?" 3.15. Thou hast trodden the sea with Thy horses, the foaming of mighty waters."
9. Hebrew Bible, Judges, 5.4 (8th cent. BCE - 5th cent. BCE)

5.4. יְהוָה בְּצֵאתְךָ מִשֵּׂעִיר בְּצַעְדְּךָ מִשְּׂדֵה אֱדוֹם אֶרֶץ רָעָשָׁה גַּם־שָׁמַיִם נָטָפוּ גַּם־עָבִים נָטְפוּ מָיִם׃ 5.4. Lord, when Thou didst go out of Se῾ir, when Thou didst march out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water."
10. Hebrew Bible, Ezekiel, 9.3, 10.4, 10.18-10.19, 11.22 (6th cent. BCE - 5th cent. BCE)

9.3. וּכְבוֹד אֱלֹהֵי יִשְׂרָאֵל נַעֲלָה מֵעַל הַכְּרוּב אֲשֶׁר הָיָה עָלָיו אֶל מִפְתַּן הַבָּיִת וַיִּקְרָא אֶל־הָאִישׁ הַלָּבֻשׁ הַבַּדִּים אֲשֶׁר קֶסֶת הַסֹּפֵר בְּמָתְנָיו׃ 10.4. וַיָּרָם כְּבוֹד־יְהוָה מֵעַל הַכְּרוּב עַל מִפְתַּן הַבָּיִת וַיִּמָּלֵא הַבַּיִת אֶת־הֶעָנָן וְהֶחָצֵר מָלְאָה אֶת־נֹגַהּ כְּבוֹד יְהוָה׃ 10.18. וַיֵּצֵא כְּבוֹד יְהוָה מֵעַל מִפְתַּן הַבָּיִת וַיַּעֲמֹד עַל־הַכְּרוּבִים׃ 10.19. וַיִּשְׂאוּ הַכְּרוּבִים אֶת־כַּנְפֵיהֶם וַיֵּרוֹמּוּ מִן־הָאָרֶץ לְעֵינַי בְּצֵאתָם וְהָאוֹפַנִּים לְעֻמָּתָם וַיַּעֲמֹד פֶּתַח שַׁעַר בֵּית־יְהוָה הַקַּדְמוֹנִי וּכְבוֹד אֱלֹהֵי־יִשְׂרָאֵל עֲלֵיהֶם מִלְמָעְלָה׃ 11.22. וַיִּשְׂאוּ הַכְּרוּבִים אֶת־כַּנְפֵיהֶם וְהָאוֹפַנִּים לְעֻמָּתָם וּכְבוֹד אֱלֹהֵי־יִשְׂרָאֵל עֲלֵיהֶם מִלְמָעְלָה׃ 9.3. And the glory of the God of Israel was gone up from the cherub, whereupon it was, to the threshold of the house; and He called to the man clothed in linen, who had the writer’s inkhorn on his side." 10.4. And the glory of the LORD mounted up from the cherub to the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the LORD’S glory." 10.18. And the glory of the LORD went forth from off the threshold of the house, and stood over the cherubim." 10.19. And the cherubim lifted up their wings, and mounted up from the earth in my sight when they went forth, and the wheels beside them; and they stood at the door of the east gate of the LORD’S house; and the glory of the God of Israel was over them above." 11.22. Then did the cherubim lift up their wings, and the wheels were beside them; and the glory of the God of Israel was over them above."
11. Hebrew Bible, Nehemiah, 9.12, 9.19 (5th cent. BCE - 4th cent. BCE)

9.12. וּבְעַמּוּד עָנָן הִנְחִיתָם יוֹמָם וּבְעַמּוּד אֵשׁ לַיְלָה לְהָאִיר לָהֶם אֶת־הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ־בָהּ׃ 9.19. וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים לֹא עֲזַבְתָּם בַּמִּדְבָּר אֶת־עַמּוּד הֶעָנָן לֹא־סָר מֵעֲלֵיהֶם בְּיוֹמָם לְהַנְחֹתָם בְּהַדֶּרֶךְ וְאֶת־עַמּוּד הָאֵשׁ בְּלַיְלָה לְהָאִיר לָהֶם וְאֶת־הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ־בָהּ׃ 9.12. Moreover in a pillar of cloud Thou didst lead them by day; and in a pillar of fire by night, to give them light in the way wherein they should go." 9.19. yet Thou in Thy manifold mercies forsookest them not in the wilderness; the pillar of cloud departed not from over them by day, to lead them in the way; neither the pillar of fire by night, to show them light, and the way wherein they should go."
12. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)

29a. כי הא (דרבה) בר חמא כי הוו קיימי מקמיה דרב חסדא מרהטי בגמרא בהדי הדדי והדר מעייני בסברא,אמר רבא מאני משתיא במטללתא מאני מיכלא בר ממטללתא חצבא ושחיל בר ממטללתא ושרגא במטללתא ואמרי לה בר ממטללתא ולא פליגי הא בסוכה גדולה הא בסוכה קטנה:,ירדו גשמים: תנא משתסרח המקפה של גריסין,אביי הוה קא יתיב קמיה דרב יוסף במטללתא נשב זיקא וקא מייתי ציבותא אמר להו רב יוסף פנו לי מאני מהכא אמר ליה אביי והא תנן משתסרח המקפה אמר ליה לדידי כיון דאנינא דעתאי כמי שתסרח המקפה דמי לי,ת"ר היה אוכל בסוכה וירדו גשמים וירד אין מטריחין אותו לעלות עד שיגמור סעודתו היה ישן תחת הסוכה וירדו גשמים וירד אין מטריחין אותו לעלות עד שיאור,איבעיא להו עד שיעור או עד שיאור ת"ש עד שיאור ויעלה עמוד השחר תרתי אלא אימא עד שיעור ויעלה עמוד השחר:,משל למה הדבר דומה: איבעיא להו מי שפך למי ת"ש דתניא שפך לו רבו קיתון על פניו ואמר לו אי אפשי בשמושך,ת"ר בזמן שהחמה לוקה סימן רע לכל העולם כולו משל למה הדבר דומה למלך בשר ודם שעשה סעודה לעבדיו והניח פנס לפניהם כעס עליהם ואמר לעבדו טול פנס מפניהם והושיבם בחושך,תניא רבי מאיר אומר כל זמן שמאורות לוקין סימן רע לשונאיהם של ישראל מפני שמלומדין במכותיהן משל לסופר שבא לבית הספר ורצועה בידו מי דואג מי שרגיל ללקות בכל יום ויום הוא דואג,תנו רבנן בזמן שהחמה לוקה סימן רע לעובדי כוכבים לבנה לוקה סימן רע לשונאיהם של ישראל מפני שישראל מונין ללבנה ועובדי כוכבים לחמה לוקה במזרח סימן רע ליושבי מזרח במערב סימן רע ליושבי מערב באמצע הרקיע סימן רע לכל העולם כולו,פניו דומין לדם חרב בא לעולם לשק חיצי רעב באין לעולם לזו ולזו חרב וחיצי רעב באין לעולם לקה בכניסתו פורענות שוהה לבא ביציאתו ממהרת לבא וי"א חילוף הדברים,ואין לך כל אומה ואומה שלוקה שאין אלהיה לוקה עמה שנאמר (שמות יב, יב) ובכל אלהי מצרים אעשה שפטים ובזמן שישראל עושין רצונו של מקום אין מתיראין מכל אלו שנאמר (ירמיהו י, ב) כה אמר ה' אל דרך הגוים אל תלמדו ומאותות השמים אל תחתו כי יחתו הגוים מהמה עובדי כוכבים יחתו ואין ישראל יחתו,ת"ר בשביל ארבעה דברים חמה לוקה על אב בית דין שמת ואינו נספד כהלכה ועל נערה המאורסה שצעקה בעיר ואין מושיע לה ועל משכב זכור ועל שני אחין שנשפך דמן כאחד,ובשביל ארבעה דברים מאורות לוקין על כותבי (פלסתר) ועל מעידי עדות שקר ועל מגדלי בהמה דקה בא"י ועל קוצצי אילנות טובות,ובשביל ד' דברים נכסי בעלי בתים נמסרין למלכות על משהי שטרות פרועים ועל מלוי ברבית 29a. bAsin bthatsituation involving Rava and Rami bbar Ḥama, when they would stand before Rav Ḥisda,after he taught them a ihalakha btheywould bquicklyreview bthe traditionthat they heard from him btogether andonly bthen analyze the rationaleof the tradition that they had received. Apparently, in the study of Mishna and the amoraic commentary on the Mishna there is a distinction between extensive and intensive study.,With regard to residence in the isukka /i, bRava said: Drinking vesselssuch as cups, which are usually clean, remain bin the isukka /i. Eating vesselsare taken bout of the isukka /iafter use. bAn earthenware jug and a wicker basket [ ishaḥil]that are used for drawing water are taken boutside the isukka /i. And a lampremains binside the isukka /i, and some sayit is taken boutside the isukka /i.The Gemara comments: bAnd they do not disagree.Rather, bthisopinion, that a lamp remains inside the isukka /i, is referring bto a large isukka /i,where the lamp and its odor do not disturb those residing in the isukka /i. And bthatopinion, that the lamp is taken outside the isukka /i, is referring bto a small isukka /i,where the lamp’s odor is offensive.,§ The mishna stated: If brain fell,it is permitted to leave the isukkafrom the point that it is raining so hard that the congealed dish will spoil. bIt was taughtin the iTosefta /i: The measure is bfrom when a congealed dish of pounded grain,a dish ruined by even slight rainfall, bwill spoil. /b, bAbaye was sitting before Rav Yosef in the isukka /i. The wind blew and broughtwith it bsplintersfrom the roofing, and they fell onto the food. bRav Yosef said to him: Vacate my vessels from here,and I will eat in the house. bAbaye said to him: Didn’t we learnin the mishna that one remains in the isukka buntil the congealed dish will spoil?That is not yet the case. bHe said to him: For me, since I am delicate,this situation bis as if the congealed dish will spoil. /b, bThe Sages taught:If bone was eating in the isukka /i, and rain fell,and bhe descendedfrom the isukkaon the roof to eat in his house, bone does not burden him to ascendback to the isukkaonce the rain ceases buntilafter bhe finishes his meal.Similarly, if bone was sleeping underthe roofing of bthe isukka /i, and rain fell, and he descendedto sleep in the house, bone does not burden him to ascendback to the isukkaonce the rain ceases; rather, he may sleep in the house buntil it becomes light. /b, bA dilemma was raised beforethe Sages: Is the correct reading of the ibaraita /i: bUntil one awakens [ isheyeor /i],spelled with an iayin /i, and once he awakens he returns to the isukkaeven in the middle of the night? Or is the correct reading: bUntil it becomes light [ isheyeor /i],spelled with an ialef /i, and he need not return to the isukkauntil morning? bComeand bheara proof that will resolve the matter from a related ibaraita /i: One need not return to the isukka buntil it becomes light [ isheyeor /i],spelled with an ialef /i, band dawnarrives. The Gemara asks: Why did the ibaraitarepeat the arrival of light btwotimes (Ritva)? bRather, sayinstead: bUntil he awakens [ isheyeor /i],spelled with an iayin /i, band the dawnarrives. Both of the readings are accurate, as until one awakens and it becomes light he may remain in the house.,§ The mishna continues: The Sages btold a parable: To what is this matter comparable?It is comparable to a servant who comes to pour wine for his master, and he pours a jug of water in his face. bA dilemma was raised beforethe Sages: bWho pouredthe water bin whoseface? bComeand bheara proof, bas it is taughtexplicitly in a ibaraita /i: bHis master poured a jugof water bon his face and said to him: I do not want your service. /b,Apropos the fact that rain on iSukkotis an indication of divine rebuke, the Gemara cites several related topics. bThe Sages taught: When the sun is eclipsed it is a bad omen for the entire world.The Gemara tells ba parable. To what is this matter comparable?It is comparable bto a king of flesh and blood who prepared a feast for his servants and placed a lantern [ ipanas /i] before themto illuminate the hall. bHe became angry at them and said to his servant: Take the lantern from before them and seat them in darkness. /b, bIt is taughtin a ibaraitathat bRabbi Meir says: When theheavenly blights,i.e., the sun and the moon, bare eclipsed, it is a bad omen for the enemies of the Jewish people,which is a euphemism for the Jewish people, bbecause they are experienced in their beatings.Based on past experience, they assume that any calamity that afflicts the world is directed at them. The Gemara suggests ba parable:This is similar bto a teacher who comes to the school with a strap in his hand. Who worries?The child bwho is accustomed to be beaten each and every day isthe one who bworries. /b, bThe Sages taughtin another ibaraita /i: bWhen the sun is eclipsed, it is a bad omen for theother bnations.When bthe moon is eclipsed, it is a bad omen for the enemies of the Jewish people.This is bdue tothe fact bthat the Jewish people calculatetheir calendar primarily based bon the moon, and theother bnationscalculate based bon the sun.When the sun is beclipsed in the east, it is a bad omen for the residentsof the lands of bthe east.When it is eclipsed bin the west, it is a bad omen for the residentsof the lands of bthe west.When it is eclipsed bin the middle of the sky, it is a bad omen for the entire world. /b,If, during an eclipse, bthe visageof the sun bisred blike blood,it is an omen that bsword,i.e., war, bis coming to the world.If the sun bisblack blike sackclothmade of dark goat hair, it is an omen that barrows of hunger are coming to the world,because hunger darkens people’s faces. When it is similar both bto this,to blood, band to that,to sackcloth, it is a sign that both bsword and arrows of hunger are coming to the world.If it was beclipsed upon its entry,soon after rising, it is an omen that bcalamity is tarrying to come.If the sun is eclipsed bupon its departureat the end of the day, it is an omen that bcalamity is hastening to come. And some say the matters are reversed:An eclipse in the early morning is an omen that calamity is hastening, while an eclipse in the late afternoon is an omen that calamity is tarrying.,The Sages said: bThere is no nation that is afflicted whose god is not afflicted with it, as it is stated: “And against all the gods of Egypt I will mete out judgment; I am God”(Exodus 12:12). The Gemara adds: bWhen the Jewish people perform God’s will, theyneed bnot fear any of theseomens, bas it is stated: “Thus says the Lord: Learn not the way of the nations, and be not dismayed at the signs of Heaven; for the nations are dismayed at them”(Jeremiah 10:2). bThe nations will be dismayed, but the Jewish people will not be dismayed,provided they do not follow the ways of the nations., bThe Sages taughtthat bon account of four matters the sun is eclipsed: Onaccount of ba president of the court who dies and is not eulogized appropriately,and the eclipse is a type of eulogy by Heaven; bonaccount of ba betrothed young woman who screamed in the citythat she was being raped band there was no one to rescue her; onaccount of bhomosexuality; and onaccount of btwo brothers whose blood was spilled as one. /b, bAnd on account of four matters theheavenly blightsare beclipsed: Onaccount of bforgers of a fraudulent document [ ipelaster /i]that is intended to discredit others; bonaccount of btestifiers of false testimony; onaccount of braisers of small domesticated animals in Eretz Yisraelin a settled area; band onaccount of bchoppers of good,fruit-producing btrees. /b, bAnd on account of four matters the property of homeowners is delivered to the monarchyas punishment: bOnaccount of those bkeepers of paidpromissory bnotes,who keep these documents instead of tearing them or returning them to the borrowers, as that would allow the lender to collect money with the note a second time; band onaccount of blenders with interest; /b
13. Anon., Letter of Aristeas, 226, 230, 234, 246, 258, 264, 269-270, 272, 279-281, 217

217. The king bestowed praise on the man and said to another, 'since you are the tenth to answer, when you have spoken, we will devote ourselves to the banquet.' And then he put the question


Subjects of this text:

subject book bibliographic info
abraham\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 16
babel, tower of babel Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 16
border crossing\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 16
clouds of glory, cloud Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 244
courage Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 418
desert Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 244
dispersion\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 16
divine presence, in the tabernacle Ganzel and Holtz, Contextualizing Jewish Temples (2020) 100
eschatology Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 244
genesis\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 16
god, of the jews Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 418
herod\u2002, primeval history Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 16
imitation of god Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 418
inauguration of the tabernacle, in leviticus' Ganzel and Holtz, Contextualizing Jewish Temples (2020) 100
itinerary\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 16
judaism Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 418
justice Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 418
king Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 418
law, jewish/of moses Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 418
military Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 418
moses Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 244
mt zion Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 244
patriarch\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 16
philosophystoic Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 418
ps.-aristeas Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 418
reputation Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 418
soldiers Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 418
symposium/symposia Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 418
traveler, group Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 16
universal/-ism Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 418
virtue Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 418