1. Hebrew Bible, Song of Songs, 4.12 (9th cent. BCE - 3rd cent. BCE)
| 4.12. גַּן נָעוּל אֲחֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם׃ | 4.12. A garden shut up is my sister, my bride; A spring shut up, a fountain sealed. |
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2. Hebrew Bible, Deuteronomy, 4.6, 33.29 (9th cent. BCE - 3rd cent. BCE)
| 4.6. וּשְׁמַרְתֶּם וַעֲשִׂיתֶם כִּי הִוא חָכְמַתְכֶם וּבִינַתְכֶם לְעֵינֵי הָעַמִּים אֲשֶׁר יִשְׁמְעוּן אֵת כָּל־הַחֻקִּים הָאֵלֶּה וְאָמְרוּ רַק עַם־חָכָם וְנָבוֹן הַגּוֹי הַגָּדוֹל הַזֶּה׃ 33.29. אַשְׁרֶיךָ יִשְׂרָאֵל מִי כָמוֹךָ עַם נוֹשַׁע בַּיהוָה מָגֵן עֶזְרֶךָ וַאֲשֶׁר־חֶרֶב גַּאֲוָתֶךָ וְיִכָּחֲשׁוּ אֹיְבֶיךָ לָךְ וְאַתָּה עַל־בָּמוֹתֵימוֹ תִדְרֹךְ׃ | 4.6. Observe therefore and do them; for this is your wisdom and your understanding in the sight of the peoples, that, when they hear all these statutes, shall say: ‘Surely this great nation is a wise and understanding people.’" 33.29. Happy art thou, O Israel, who is like unto thee? A people saved by the LORD, The shield of thy help, And that is the sword of thy excellency! And thine enemies shall dwindle away before thee; And thou shalt tread upon their high places." |
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3. Hebrew Bible, Exodus, 15.17-15.18 (9th cent. BCE - 3rd cent. BCE)
| 15.17. תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃ 15.18. יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃ | 15.17. Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established." 15.18. The LORD shall reign for ever and ever." |
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4. Hebrew Bible, Genesis, 1.27, 18.19 (9th cent. BCE - 3rd cent. BCE)
| 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 18.19. כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת־בָּנָיו וְאֶת־בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ יְהוָה לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט לְמַעַן הָבִיא יְהוָה עַל־אַבְרָהָם אֵת אֲשֶׁר־דִּבֶּר עָלָיו׃ | 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 18.19. For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the LORD, to do righteousness and justice; to the end that the LORD may bring upon Abraham that which He hath spoken of him.’" |
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5. Hebrew Bible, Job, 5.17 (9th cent. BCE - 3rd cent. BCE)
| 5.17. הִנֵּה אַשְׁרֵי אֱנוֹשׁ יוֹכִחֶנּוּ אֱלוֹהַּ וּמוּסַר שַׁדַּי אַל־תִּמְאָס׃ | 5.17. Behold, happy is the man whom God correcteth; Therefore despise not thou the chastening of the Almighty." |
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6. Hebrew Bible, Leviticus, 11.4, 11.6-11.7, 11.19, 18.3-18.4, 27.32 (9th cent. BCE - 3rd cent. BCE)
| 11.4. אַךְ אֶת־זֶה לֹא תֹאכְלוּ מִמַּעֲלֵי הַגֵּרָה וּמִמַּפְרִיסֵי הַפַּרְסָה אֶת־הַגָּמָל כִּי־מַעֲלֵה גֵרָה הוּא וּפַרְסָה אֵינֶנּוּ מַפְרִיס טָמֵא הוּא לָכֶם׃ 11.4. וְהָאֹכֵל מִנִּבְלָתָהּ יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב וְהַנֹּשֵׂא אֶת־נִבְלָתָהּ יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב׃ 11.6. וְאֶת־הָאַרְנֶבֶת כִּי־מַעֲלַת גֵּרָה הִוא וּפַרְסָה לֹא הִפְרִיסָה טְמֵאָה הִוא לָכֶם׃ 11.7. וְאֶת־הַחֲזִיר כִּי־מַפְרִיס פַּרְסָה הוּא וְשֹׁסַע שֶׁסַע פַּרְסָה וְהוּא גֵּרָה לֹא־יִגָּר טָמֵא הוּא לָכֶם׃ 11.19. וְאֵת הַחֲסִידָה הָאֲנָפָה לְמִינָהּ וְאֶת־הַדּוּכִיפַת וְאֶת־הָעֲטַלֵּף׃ 18.3. וּשְׁמַרְתֶּם אֶת־מִשְׁמַרְתִּי לְבִלְתִּי עֲשׂוֹת מֵחֻקּוֹת הַתּוֹעֵבֹת אֲשֶׁר נַעֲשׂוּ לִפְנֵיכֶם וְלֹא תִטַּמְּאוּ בָּהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 18.3. כְּמַעֲשֵׂה אֶרֶץ־מִצְרַיִם אֲשֶׁר יְשַׁבְתֶּם־בָּהּ לֹא תַעֲשׂוּ וּכְמַעֲשֵׂה אֶרֶץ־כְּנַעַן אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה לֹא תַעֲשׂוּ וּבְחֻקֹּתֵיהֶם לֹא תֵלֵכוּ׃ 18.4. אֶת־מִשְׁפָּטַי תַּעֲשׂוּ וְאֶת־חֻקֹּתַי תִּשְׁמְרוּ לָלֶכֶת בָּהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 27.32. וְכָל־מַעְשַׂר בָּקָר וָצֹאן כֹּל אֲשֶׁר־יַעֲבֹר תַּחַת הַשָּׁבֶט הָעֲשִׂירִי יִהְיֶה־קֹּדֶשׁ לַיהוָה׃ | 11.4. Nevertheless these shall ye not eat of them that only chew the cud, or of them that only part the hoof: the camel, because he cheweth the cud but parteth not the hoof, he is unclean unto you." 11.6. And the hare, because she cheweth the cud but parteth not the hoof, she is unclean unto you" 11.7. And the swine, because he parteth the hoof, and is cloven-footed, but cheweth not the cud, he is unclean unto you." 11.19. and the stork, and the heron after its kinds, and the hoopoe, and the bat." 18.3. After the doings of the land of Egypt, wherein ye dwelt, shall ye not do; and after the doings of the land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their statutes." 18.4. Mine ordices shall ye do, and My statutes shall ye keep, to walk therein: I am the LORD your God." 27.32. And all the tithe of the herd or the flock, whatsoever passeth under the rod, the tenth shall be holy unto the LORD." |
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7. Hebrew Bible, Proverbs, 3.13, 3.17-3.18, 4.2, 11.1 (9th cent. BCE - 3rd cent. BCE)
| 3.13. אַשְׁרֵי אָדָם מָצָא חָכְמָה וְאָדָם יָפִיק תְּבוּנָה׃ 3.17. דְּרָכֶיהָ דַרְכֵי־נֹעַם וְכָל־נְתִיבוֹתֶיהָ שָׁלוֹם׃ 3.18. עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃ 4.2. בְּנִי לִדְבָרַי הַקְשִׁיבָה לַאֲמָרַי הַט־אָזְנֶךָ׃ 4.2. כִּי לֶקַח טוֹב נָתַתִּי לָכֶם תּוֹרָתִי אַל־תַּעֲזֹבוּ׃ 11.1. מֹאזְנֵי מִרְמָה תּוֹעֲבַת יְהוָה וְאֶבֶן שְׁלֵמָה רְצוֹנוֹ׃ 11.1. בְּטוּב צַדִּיקִים תַּעֲלֹץ קִרְיָה וּבַאֲבֹד רְשָׁעִים רִנָּה׃ | 3.13. Happy is the man that findeth wisdom, And the man that obtaineth understanding." 3.17. Her ways are ways of pleasantness, And all her paths are peace." 3.18. She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast." 4.2. For I give you a good taking; Forsake ye not my teaching." 11.1. A false balance is an abomination to the LORD; But a perfect weight is His delight." |
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8. Hebrew Bible, Psalms, 1.2-1.6, 2.1-2.2, 2.7, 2.12, 34.15, 92.6, 92.13-92.16, 96.12, 104.16-104.17, 112.1, 128.1 (9th cent. BCE - 3rd cent. BCE)
| 1.2. כִּי אִם בְּתוֹרַת יְהוָה חֶפְצוֹ וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה׃ 1.3. וְהָיָה כְּעֵץ שָׁתוּל עַל־פַּלְגֵי מָיִם אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ וְעָלֵהוּ לֹא־יִבּוֹל וְכֹל אֲשֶׁר־יַעֲשֶׂה יַצְלִיחַ׃ 1.4. לֹא־כֵן הָרְשָׁעִים כִּי אִם־כַּמֹּץ אֲשֶׁר־תִּדְּפֶנּוּ רוּחַ׃ 1.5. עַל־כֵּן לֹא־יָקֻמוּ רְשָׁעִים בַּמִּשְׁפָּט וְחַטָּאִים בַּעֲדַת צַדִּיקִים׃ 1.6. כִּי־יוֹדֵעַ יְהוָה דֶּרֶךְ צַדִּיקִים וְדֶרֶךְ רְשָׁעִים תֹּאבֵד׃ 2.1. וְעַתָּה מְלָכִים הַשְׂכִּילוּ הִוָּסְרוּ שֹׁפְטֵי אָרֶץ׃ 2.1. לָמָּה רָגְשׁוּ גוֹיִם וּלְאֻמִּים יֶהְגּוּ־רִיק׃ 2.2. יִתְיַצְּבוּ מַלְכֵי־אֶרֶץ וְרוֹזְנִים נוֹסְדוּ־יָחַד עַל־יְהוָה וְעַל־מְשִׁיחוֹ׃ 2.7. אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃ 2.12. נַשְּׁקוּ־בַר פֶּן־יֶאֱנַף וְתֹאבְדוּ דֶרֶךְ כִּי־יִבְעַר כִּמְעַט אַפּוֹ אַשְׁרֵי כָּל־חוֹסֵי בוֹ׃ 34.15. סוּר מֵרָע וַעֲשֵׂה־טוֹב בַּקֵּשׁ שָׁלוֹם וְרָדְפֵהוּ׃ 92.6. מַה־גָּדְלוּ מַעֲשֶׂיךָ יְהוָה מְאֹד עָמְקוּ מַחְשְׁבֹתֶיךָ׃ 92.13. צַדִּיק כַּתָּמָר יִפְרָח כְּאֶרֶז בַּלְּבָנוֹן יִשְׂגֶּה׃ 92.14. שְׁתוּלִים בְּבֵית יְהוָה בְּחַצְרוֹת אֱלֹהֵינוּ יַפְרִיחוּ׃ 92.15. עוֹד יְנוּבוּן בְּשֵׂיבָה דְּשֵׁנִים וְרַעֲנַנִּים יִהְיוּ׃ 92.16. לְהַגִּיד כִּי־יָשָׁר יְהוָה צוּרִי וְלֹא־עלתה [עַוְלָתָה] בּוֹ׃ 96.12. יַעֲלֹז שָׂדַי וְכָל־אֲשֶׁר־בּוֹ אָז יְרַנְּנוּ כָּל־עֲצֵי־יָעַר׃ 104.16. יִשְׂבְּעוּ עֲצֵי יְהוָה אַרְזֵי לְבָנוֹן אֲשֶׁר נָטָע׃ 104.17. אֲשֶׁר־שָׁם צִפֳּרִים יְקַנֵּנוּ חֲסִידָה בְּרוֹשִׁים בֵּיתָהּ׃ 112.1. רָשָׁע יִרְאֶה וְכָעָס שִׁנָּיו יַחֲרֹק וְנָמָס תַּאֲוַת רְשָׁעִים תֹּאבֵד׃ 112.1. הַלְלוּ יָהּ אַשְׁרֵי־אִישׁ יָרֵא אֶת־יְהוָה בְּמִצְוֺתָיו חָפֵץ מְאֹד׃ 128.1. שִׁיר הַמַּעֲלוֹת אַשְׁרֵי כָּל־יְרֵא יְהוָה הַהֹלֵךְ בִּדְרָכָיו׃ | 1.2. But his delight is in the law of the LORD; and in His law doth he meditate day and night." 1.3. And he shall be like a tree planted by streams of water, that bringeth forth its fruit in its season, and whose leaf doth not wither; and in whatsoever he doeth he shall prosper." 1.4. Not so the wicked; but they are like the chaff which the wind driveth away." 1.5. Therefore the wicked shall not stand in the judgment, nor sinners in the congregation of the righteous." 1.6. For the LORD regardeth the way of the righteous; but the way of the wicked shall perish." 2.1. Why are the nations in an uproar? And why do the peoples mutter in vain?" 2.2. The kings of the earth stand up, And the rulers take counsel together, Against the LORD, and against His anointed:" 2.7. I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." 2.12. Do homage in purity, lest He be angry, and ye perish in the way, when suddenly His wrath is kindled. Happy are all they that take refuge in Him." 34.15. Depart from evil, and do good; Seek peace, and pursue it." 92.6. How great are Thy works, O LORD! Thy thoughts are very deep." 92.13. The righteous shall flourish like the palm-tree; He shall grow like a cedar in Lebanon." 92.14. Planted in the house of the LORD, They shall flourish in the courts of our God." 92.15. They shall still bring forth fruit in old age; They shall be full of sap and richness;" 92.16. To declare that the LORD is upright, My Rock, in whom there is no unrighteousness." 96.12. Let the field exult; and all that is therein; Then shall all the trees of the wood sing for joy;" 104.16. The trees of the LORD have their fill, The cedars of Lebanon, which He hath planted;" 104.17. Wherein the birds make their nests; As for the stork, the fir-trees are her house." 112.1. Hallelujah. Happy is the man that feareth the LORD, That delighteth greatly in His commandments." 128.1. A Song of Ascents. Happy is every one that feareth the LORD, That walketh in His ways." |
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9. Hebrew Bible, 2 Samuel, 7.10-7.14 (8th cent. BCE - 5th cent. BCE)
| 7.11. וּלְמִן־הַיּוֹם אֲשֶׁר צִוִּיתִי שֹׁפְטִים עַל־עַמִּי יִשְׂרָאֵל וַהֲנִיחֹתִי לְךָ מִכָּל־אֹיְבֶיךָ וְהִגִּיד לְךָ יְהוָה כִּי־בַיִת יַעֲשֶׂה־לְּךָ יְהוָה׃ 7.12. כִּי יִמְלְאוּ יָמֶיךָ וְשָׁכַבְתָּ אֶת־אֲבֹתֶיךָ וַהֲקִימֹתִי אֶת־זַרְעֲךָ אַחֲרֶיךָ אֲשֶׁר יֵצֵא מִמֵּעֶיךָ וַהֲכִינֹתִי אֶת־מַמְלַכְתּוֹ׃ 7.13. הוּא יִבְנֶה־בַּיִת לִשְׁמִי וְכֹנַנְתִּי אֶת־כִּסֵּא מַמְלַכְתּוֹ עַד־עוֹלָם׃ 7.14. אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃ | 7.10. Moreover I have appointed a place for my people Yisra᾽el, and planted them, that they may dwell in a place of their own, and be troubled no more; neither shall the children of wickedness torment them any more, as at the beginning," 7.11. and as since the time that I commanded judges to be over my people Yisra᾽el; but I will give thee rest from all thy enemies, and the Lord tells thee that he will make thee a house." 7.12. And when the days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, who shall issue from thy bowels, and I will establish his kingdom." 7.13. He shall build a house for my name, and I will make firm the throne of his kingdom for ever." 7.14. I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:" |
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10. Hebrew Bible, Isaiah, 32.20 (8th cent. BCE - 5th cent. BCE)
| 32.20. Happy are ye that sow beside all waters, That send forth freely the feet of the ox and the ass." |
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11. Hebrew Bible, 1 Chronicles, 1 (5th cent. BCE - 3rd cent. BCE)
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12. Hebrew Bible, Ecclesiastes, 10.17 (5th cent. BCE - 2nd cent. BCE)
| 10.17. אַשְׁרֵיךְ אֶרֶץ שֶׁמַּלְכֵּךְ בֶּן־חוֹרִים וְשָׂרַיִךְ בָּעֵת יֹאכֵלוּ בִּגְבוּרָה וְלֹא בַשְּׁתִי׃ | 10.17. Happy art thou, O land, when thy king is a free man, And thy princes eat in due season, In strength, and not in drunkenness!" |
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13. Anon., 1 Enoch, 58.2, 91.18, 99.10 (3rd cent. BCE - 2nd cent. BCE)
| 58.2. Blessed are ye, ye righteous and elect, For glorious shall be your lot. 91.18. And now I tell you, my sons, and show you The paths of righteousness and the paths of violence. Yea, I will show them to you again That ye may know what will come to pass. |
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14. Anon., Testament of Moses, 10.8 (2nd cent. BCE - 2nd cent. CE)
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15. Dead Sea Scrolls, Damascus Covenant, 2.6 (2nd cent. BCE - 1st cent. CE)
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16. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 2.6 (2nd cent. BCE - 1st cent. CE)
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17. Dead Sea Scrolls, Community Rule, 9.17-9.18, 10.21 (2nd cent. BCE - 1st cent. CE)
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18. Hebrew Bible, Daniel, 11.32, 12.10 (2nd cent. BCE - 2nd cent. BCE)
| 11.32. וּמַרְשִׁיעֵי בְרִית יַחֲנִיף בַּחֲלַקּוֹת וְעַם יֹדְעֵי אֱלֹהָיו יַחֲזִקוּ וְעָשׂוּ׃ | 11.32. And such as do wickedly against the covet shall be corrupt by blandishments; but the people that know their God shall show strength, and prevail." 12.10. Many shall purify themselves, and make themselves white, and be refined; but the wicked shall do wickedly; and none of the wicked shall understand; but they that are wise shall understand." |
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19. Septuagint, Ecclesiasticus (Siracides), 14.20-14.27, 25.7-25.11 (2nd cent. BCE - 2nd cent. BCE)
| 14.21. He who reflects in his mind on her ways will also ponder her secrets. 14.22. Pursue wisdom like a hunter,and lie in wait on her paths. 14.23. He who peers through her windows will also listen at her doors; 14.24. he who encamps near her house will also fasten his tent peg to her walls; 14.25. he will pitch his tent near her,and will lodge in an excellent lodging place; 14.26. he will place his children under her shelter,and will camp under her boughs; 14.27. he will be sheltered by her from the heat,and will dwell in the midst of her glory. 25.7. With nine thoughts I have gladdened my heart,and a tenth I shall tell with my tongue:a man rejoicing in his children;a man who lives to see the downfall of his foes; 25.8. happy is he who lives with an intelligent wife,and he who has not made a slip with his tongue,and he who has not served a man inferior to himself; 25.9. happy is he who has gained good sense,and he who speaks to attentive listeners. 25.11. The fear of the Lord surpasses everything;to whom shall be likened the one who holds it fast? |
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20. Septuagint, Wisdom of Solomon, 3.13-3.14, 14.20-14.27 (2nd cent. BCE - 1st cent. BCE)
| 3.13. their offspring are accursed. For blessed is the barren woman who is undefiled,who has not entered into a sinful union;she will have fruit when God examines souls. 3.14. Blessed also is the eunuch whose hands have done no lawless deed,and who has not devised wicked things against the Lord;for special favor will be shown him for his faithfulness,and a place of great delight in the temple of the Lord. 14.20. and the multitude, attracted by the charm of his work,now regarded as an object of worship the one whom shortly before they had honored as a man. 14.21. And this became a hidden trap for mankind,because men, in bondage to misfortune or to royal authority,bestowed on objects of stone or wood the name that ought not to be shared. 14.22. Afterward it was not enough for them to err about the knowledge of God,but they live in great strife due to ignorance,and they call such great evils peace. 14.23. For whether they kill children in their initiations,or celebrate secret mysteries,or hold frenzied revels with strange customs 14.24. they no longer keep either their lives or their marriages pure,but they either treacherously kill one another,or grieve one another by adultery 14.25. and all is a raging riot of blood and murder,theft and deceit, corruption, faithlessness, tumult, perjury 14.26. confusion over what is good, forgetfulness of favors,pollution of souls, sex perversion,disorder in marriage, adultery, and debauchery. 14.27. For the worship of idols not to be named is the beginning and cause and end of every evil. |
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21. Philo of Alexandria, On The Special Laws, 4.117 (1st cent. BCE - missingth cent. CE)
| 4.117. But doves, and pigeons, and turtle-doves, and all the flocks of cranes, and geese, and birds of that kind, he numbers in the class of domestic, and tame, and eatable creatures, allowing every one who chooses to partake of them with impunity. |
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22. Anon., 2 Baruch, 11.7 (1st cent. CE - 2nd cent. CE)
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23. Anon., Epistle of Barnabas, 19-21, 18 (1st cent. CE - 2nd cent. CE)
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24. Anon., Didache, 2-6, 1 (1st cent. CE - 2nd cent. CE)
| 1. There are two ways, one of life and one of death; but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, your neighbour as yourself; and all things whatsoever you would should not occur to you, do not also do to another. And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there, if you love those who love you? Do not also the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone gives you a blow upon your right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two. If someone takes away your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able. Give to every one that asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Happy is he that gives according to the commandment; for he is guiltless. Woe to him that receives; for if one having need receives, he is guiltless; but he that receives not having need, shall pay the penalty, why he received and for what, and, coming into straits (confinement), he shall be examined concerning the things which he has done, and he shall not escape thence until he pay back the last farthing. Matthew 5:26 But also now concerning this, it has been said, Let your alms sweat in your hands, until you know to whom you should give. |
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25. Mishnah, Avodah Zarah, 1.7, 2.1, 2.6 (1st cent. CE - 3rd cent. CE)
| 1.7. One should not sell them bears, lions or anything which may injure the public. One should not join them in building a basilica, a scaffold, a stadium, or a platform. But one may join them in building public or private bathhouses. When however he reaches the cupola in which the idol is placed he must not build." 2.1. One should not place animals in inns of non-Jews, because they are suspected of bestiality. A woman should not be alone with them, because they are suspected of licentiousness; Nor should a man be alone with them, because they are suspected of shedding blood. A Jewish woman should not act as midwife to a non-Jewish woman, because she would be delivering a child for idolatry. But a non-Jewish woman may act as midwife to a Jewish woman. A Jewish woman should not suckle the child of a non-Jewish woman, But a non-Jewish woman may suckle the child of a Jewish woman in her premises." 2.6. The following articles of non-Jews are prohibited but the prohibition does not extend to deriving benefit from them: 1. milk which a non-Jew milked without an israelite watching him, 2. their bread and oil (Rabbi and his court permitted the oil) 3. stewed and pickled things into which they are accustomed to put wine or vinegar, 4. pickled herring which had been minced, 5. brine in which there is no kalbith-fish floating, 6. helek, 7. pieces of asa foetida 8. and sal-conditum. Behold these are prohibited but the prohibition does not extend to deriving benefit from them." |
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26. Mishnah, Avot, 3.10 (1st cent. CE - 3rd cent. CE)
| 3.10. He used to say: one with whom men are pleased, God is pleased. But anyone from whom men are displeased, God is displeased. Rabbi Dosa ben Harkinas said: morning sleep, midday wine, children’s talk and sitting in the assemblies of the ignorant put a man out of the world." |
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27. New Testament, 1 John, 5.16 (1st cent. CE - 1st cent. CE)
| 5.16. If anyone sees his brother sinning a sin not leading to death, he shall ask, and God will give him life for those who sin not leading to death. There is a sin leading to death. I don't say that he should make a request concerning this. |
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28. New Testament, 1 Peter, 3.14, 3.19-3.21, 4.14 (1st cent. CE - 1st cent. CE)
| 3.14. But even if you should suffer for righteousness' sake, you are blessed. "Don't fear what they fear, neither be troubled. 3.19. in which he also went and preached to the spirits in prison 3.20. who before were disobedient, when the longsuffering of God waited patiently in the days of Noah, while the ark was being built. In it, few, that is, eight souls, were saved through water. 3.21. This is a symbol of baptism, which now saves you - not the putting away of the filth of the flesh, but the answer of a good conscience toward God, through the resurrection of Jesus Christ 4.14. If you are insulted for the name of Christ, blessed are you; because the Spirit of glory and of God rests on you. On their part he is blasphemed, but on your part he is glorified. |
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29. New Testament, 1 Corinthians, 12.31 (1st cent. CE - 1st cent. CE)
| 12.31. But earnestly desire the bestgifts. Moreover, I show a most excellent way to you. |
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30. New Testament, Acts, 13.33, 19.1-19.7 (1st cent. CE - 2nd cent. CE)
| 13.33. that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' 19.1. It happened that, while Apollos was at Corinth, Paul, having passed through the upper country, came to Ephesus, and found certain disciples. 19.2. He said to them, "Did you receive the Holy Spirit when you believed?"They said to him, "No, we haven't even heard that there is a Holy Spirit. 19.3. He said, "Into what then were you baptized?"They said, "Into John's baptism. 19.4. Paul said, "John indeed baptized with the baptism of repentance, saying to the people that they should believe in the one who would come after him, that is, on Jesus. 19.5. When they heard this, they were baptized into the name of the Lord Jesus. 19.6. When Paul had laid his hands on them, the Holy Spirit came on them, and they spoke with other languages, and prophesied. 19.7. They were about twelve men in all. |
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31. New Testament, Apocalypse, 1.3, 14.13 (1st cent. CE - 1st cent. CE)
| 1.3. Blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is at hand. 14.13. I heard the voice from heaven saying, "Write, 'Blessed are the dead who die in the Lord from now on.'""Yes," says the Spirit, "that they may rest from their labors; for their works follow with them. |
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32. New Testament, James, 1.12 (1st cent. CE - 1st cent. CE)
| 1.12. Blessed is the man who endures temptation, for when he has been approved, he will receive the crown of life, which the Lord promised to those who love him. |
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33. New Testament, Jude, 11 (1st cent. CE - 1st cent. CE)
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34. New Testament, Colossians, 2.11-2.12, 3.10-3.13 (1st cent. CE - 1st cent. CE)
| 2.11. in whom you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ; 2.12. having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. 3.10. and have put on the new man, that is being renewed in knowledge after the image of his Creator 3.11. where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. 3.12. Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance; 3.13. bearing with one another, and forgiving each other, if any man has a complaint against any; even as Christ forgave you, so you also do. |
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35. New Testament, Ephesians, 5.30 (1st cent. CE - 1st cent. CE)
| 5.30. because we are members of his body, of his flesh and bones. |
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36. New Testament, Romans, 3.17, 4.11 (1st cent. CE - 1st cent. CE)
| 3.17. The way of peace, they haven't known. 4.11. He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they be in uncircumcision, that righteousness might also be accounted to them. |
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37. New Testament, John, 13.17 (1st cent. CE - 1st cent. CE)
| 13.17. If you know these things, blessed are you if you do them. |
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38. New Testament, Luke, 6.20-6.21, 14.14 (1st cent. CE - 1st cent. CE)
| 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.21. Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. 14.14. and you will be blessed, because they don't have the resources to repay you. For you will be repaid in the resurrection of the righteous. |
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39. New Testament, Matthew, 7.13-7.14, 13.16, 13.25, 16.17 (1st cent. CE - 1st cent. CE)
| 7.13. Enter in by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter in by it. 7.14. How narrow is the gate, and restricted is the way that leads to life! Few are those who find it. 13.16. But blessed are your eyes, for they see; and your ears, for they hear. 13.25. but while people slept, his enemy came and sowed darnel also among the wheat, and went away. 16.17. Jesus answered him, "Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven. |
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40. Tosefta, Avodah Zarah, 2.5, 2.7, 3.3 (1st cent. CE - 2nd cent. CE)
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41. Tosefta, Shabbat, 15.17 (1st cent. CE - 2nd cent. CE)
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42. Anon., Genesis Rabba, 14.4, 34.10, 95.3 (2nd cent. CE - 5th cent. CE)
| 14.4. וַיִּיצֶר, שְׁנֵי יְצָרִים, יֵצֶר טוֹב וְיֵצֶר הָרָע. שֶׁאִלּוּ הָיָה לִבְהֵמָה ב' יְצָרִים, כֵּיוָן שֶׁהָיְתָה רוֹאָה סַכִּין בְּיַד אָדָם לְשָׁחֲטָהּ הָיְתָה מְפַחֶדֶת וּמֵתָה, וַהֲרֵי אָדָם יֵשׁ לוֹ ב' יְצָרִים, אָמַר רַבִּי חֲנִינָא בַּר אִידָא (זכריה יב, א): וְיֹצֵר רוּחַ אָדָם בְּקִרְבּוֹ, מְלַמֵּד שֶׁנַּפְשׁוֹ שֶׁל אָדָם צְרוּרָה בְּקִרְבּוֹ, אִלְּמָלֵא כֵּן כֵּיוָן שֶׁהָיְתָה הַצָּרָה בָּאָה עָלָיו הָיָה שׁוֹמְטָהּ וּמַשְׁלִיכָהּ. 95.3. דָּבָר אַחֵר, וְאֶת יְהוּדָה שָׁלַח לְפָנָיו, רַבִּי חֲנִינָא בְּרֵיהּ דְּרַבִּי אַחָא וְרַבִּי חֲנִינָא, חַד אָמַר לְהַתְקִין לוֹ בֵּית דִּירָה, וְחַד אָמַר לְהַתְקִין לוֹ בֵּית וַעַד שֶׁיְהֵא מוֹרֶה בוֹ דִּבְרֵי תוֹרָה וְשֶׁיִּהְיוּ הַשְּׁבָטִים לוֹמְדִים בּוֹ, תֵּדַע לְךָ שֶׁהוּא כֵּן, כֵּיוָן שֶׁהָלַךְ לוֹ יוֹסֵף מֵאֶצְלוֹ הָיָה יוֹדֵעַ בְּאֵיזֶה פֶּרֶק פֵּרַשׁ מִמֶּנּוּ שֶׁהָיָה מַשְׁנֶה אוֹתוֹ, כֵּיוָן שֶׁבָּאוּ אֲחֵי יוֹסֵף אֶצְלוֹ וְאָמְרוּ לוֹ (בראשית מה, כו): עוֹד יוֹסֵף חַי וַיָּפָג לִבּוֹ, נִזְכַּר בְּאֵיזֶה פֶּרֶק פֵּרַשׁ הֵימֶנוּ, וְאָמַר בְּלִבּוֹ יוֹדֵעַ אֲנִי שֶׁבְּפֶרֶק עֶגְלָה עֲרוּפָה פֵּרַשׁ מִמֶּנִּי יוֹסֵף, אָמַר לָהֶם אִם אַתֶּם יוֹדְעִים בְּאֵיזֶה פֶּרֶק פֵּרַשׁ מִמֶּנִּי אֲנִי מַאֲמִין לָכֶם, אַף יוֹסֵף הָיָה יוֹדֵעַ בְּאֵיזֶה פֶּרֶק פֵּרַשׁ הֵימֶנּוּ, מֶה עָשָׂה יוֹסֵף נָתַן לָהֶם עֲגָלוֹת, שֶׁנֶּאֱמַר (בראשית מה, כא): וַיִּתֵּן לָהֶם יוֹסֵף עֲגָלוֹת עַל פִּי פַרְעֹה, לְלַמֶּדְךָ שֶׁבְּכָל מָקוֹם שֶׁהָיָה יַעֲקֹב יוֹשֵׁב הָיָה עוֹסֵק בַּתּוֹרָה כְּשֵׁם שֶׁהָיוּ אֲבוֹתָיו. וְעַד עַכְשָׁיו לֹא נִתְּנָה תּוֹרָה וּכְתִיב בְּאַבְרָהָם (בראשית כו, ה): וַיִּשְׁמֹר מִשְׁמַרְתִּי, וּמֵהֵיכָן לָמַד אַבְרָהָם אֶת הַתּוֹרָה, רַבָּן שִׁמְעוֹן אוֹמֵר נַעֲשׂוּ שְׁתֵּי כִּלְיוֹתָיו כִּשְׁתֵּי כַּדִּים שֶׁל מַיִם וְהָיוּ נוֹבְעוֹת תּוֹרָה, וּמִנַּיִן שֶׁכֵּן הוּא, שֶׁנֶּאֱמַר (תהלים טז, ז): אַף לֵילוֹת יִסְרוּנִי וגו'. רַבִּי לֵוִי אָמַר מֵעַצְמוֹ לָמַד תּוֹרָה, שֶׁנֶּאֱמַר (משלי יד, יד): מִדְּרָכָיו יִשְׂבַּע סוּג לֵב וּמֵעָלָיו אִישׁ טוֹב. רַבִּי יוֹנָתָן שַׂר הַבִּירָה אָמַר אֲפִלּוּ עֵרוּבֵי תַּבְשִׁילִין הָיָה אַבְרָהָם יוֹדֵעַ, שֶׁנֶּאֱמַר (בראשית כו, ה): עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם וגו'. וּבֶן כַּמָּה שָׁנִים הִכִּיר אַבְרָהָם אֶת בּוֹרְאוֹ בֶּן אַרְבָּעִים וּשְׁמוֹנֶה שָׁנָה הִכִּיר אֶת בּוֹרְאוֹ. רֵישׁ לָקִישׁ אָמַר בֶּן שָׁלשׁ שָׁנִים, דִּכְתִיב עֵקֶב מִנְיַן עֵקֶ"ב, וְאַבְרָהָם חָיָה מֵאָה שִׁבְעִים וְחָמֵשׁ שָׁנִים, נִמְצֵאתָ לָמֵד שֶׁבֶּן שָׁלשׁ שָׁנִים הִכִּיר אֶת בּוֹרְאוֹ, וְהָיָה מְשַׁמֵּר דִּקְדּוּקֵי תּוֹרָה וְהָיָה מְלַמֵּד אֶת בָּנָיו, שֶׁנֶּאֱמַר (בראשית יח, יט): כִּי יְדַעְתִּיו וגו', אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה לִמַּדְתָּ בָּנֶיךָ תּוֹרָה בָּעוֹלָם הַזֶּה, אֲבָל בָּעוֹלָם הַבָּא אֲנִי בִּכְבוֹדִי מְלַמֵּד לָכֶם אֶת הַתּוֹרָה, שֶׁנֶּאֱמַר (ישעיה נד, יג): וְכָל בָּנַיִךְ לִמּוּדֵי ה': | 14.4. Wayyiyzer: two formations, the good and the evil. For if an animal possessed two [such] formations, it would die of fright on seeing a man holding a knife to kill it. But surely a man does possess these two faculties! Said R. Hanina (rjinena) b. Idi: He bound up the spirit of man within him (Zechariah 12:1); for if that were not so, whenever a trouble came upon him he would remove and cast it from him." 34.10. And Ad-nai said to his heart (Gen. 8:21) - The wicked are under control of their heart: 'The fool has said in his heart' (Ps. 14:1); 'And Esav said in his heart' (Gen.27:41); 'And Yerovoam said in his heart' (I Kings 12:25); 'Now Haman said in his heart' (Est. 6:6). But the righteous have their hearts under their control since it is written 'Now Hannah, she spoke at her heart' (I Sam. 1:13); 'And David said to his heart' (I Sam. 27:1); 'But Daniel put to his heart' (Dan. 1:8); [so too] 'And the Lord said to his heart: I will not again/add curse to the ground' (Gen. 8:21): He did not add to it, and let that indeed suffice. The Rabbis interpreted: I will not add [curse] to the children of Noah; I will not add [curse] to future generations. 'Because the devisings of man's heart [yetzer lev] is evil'. Rabbi Hiyya the Elder said: How terrible must be the dough when the baker himself testifies it to be bad! 'Because the inclination of man's heart [yetzer lev] is evil from his youth' Abba Jose the potter said: How terrible must be the leaven when he who created it testifies that it is bad, as it is written 'For He knows our inclinations, it is remembered that we are dust' (Ps. 103:14). The Rabbis said: How terrible must be the plant when the planter himself testifies that it is bad as it is written 'For the Lord of hosts, that planted you, has spoken evil of you (Jer. 1:17). Antoninus asked our teacher: ‘When is the evil inclination placed in a person, from the moment one comes out of the womb of one's mother or before one comes out of the womb of one's mother?’ ‘Before one comes out of the womb of one's mother’ he replied. [Antoninus] replied ‘It can't be, if [the yetzer] is put before one comes out from the womb, one would dig through the womb and emerge! Rabbi agreed with him, because his view corresponds with that of Scripture: 'Because the inclination of man's heart [yetzer lev] is evil from his youth [mine'urav]'. Rabbi Yudan said: This is written mine'urav (from his awakening), which means, from when he awakes [nin'ar] to the world. Antoninus asked our Teacher further: “When is the soul [neshama] put in a person, from the moment one comes out of the womb of one's mother or before one comes out of the womb of one's mother?’ He answered: ‘When one comes out of the womb of one's mother.’ [Antoninus] replied ‘It can't be! This is comparable to meat left without salt for three days - will it not putrefy?' Our Teacher agreed with him, for Scripture supports him: 'You bestowed on me life and care; Your providence watched over my spirit[ruach].' (Job 10:12) - hence, when did You place the spirit in me? When You gave me Your providence." |
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43. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE)
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44. Hermas, Mandates, 6.2.7, 12.2.1 (2nd cent. CE - 2nd cent. CE)
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45. Irenaeus, Demonstration of The Apostolic Teaching, 3, 31, 5-8, 2 (2nd cent. CE - 2nd cent. CE)
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46. Justin, Dialogue With Trypho, 20 (2nd cent. CE - 2nd cent. CE)
| 20. Justin: Moreover, you were commanded to abstain from certain kinds of food, in order that you might keep God before your eyes while you ate and drank, seeing that you were prone and very ready to depart from His knowledge, as Moses also affirms: 'The people ate and drank, and rose up to play.' Exodus 32:6 And again: 'Jacob ate, and was satisfied, and grew fat; and he who was beloved kicked: he grew fat, he grew thick, he was enlarged, and he forsook God who had made him.' Deuteronomy 32:15 For it was told you by Moses in the book of Genesis, that God granted to Noah, being a just man, to eat of every animal, but not of flesh with the blood, which is dead. And as he was ready to say, as the green herbs, I anticipated him: Why do you not receive this statement, 'as the green herbs,' in the sense in which it was given by God, to wit, that just as God has granted the herbs for sustece to man, even so has He given the animals for the diet of flesh? But, you say, a distinction was laid down thereafter to Noah, because we do not eat certain herbs. As you interpret it, the thing is incredible. And first I shall not occupy myself with this, though able to say and to hold that every vegetable is food, and fit to be eaten. But although we discriminate between green herbs, not eating all, we refrain from eating some, not because they are common or unclean, but because they are bitter, or deadly, or thorny. But we lay hands on and take of all herbs which are sweet, very nourishing and good, whether they are marine or land plants. Thus also God by the mouth of Moses commanded you to abstain from unclean and improper and violent animals: when, moreover, though you were eating manna in the desert, and were seeing all those wondrous acts wrought for you by God, you made and worshipped the golden calf. Hence he cries continually, and justly, 'They are foolish children, in whom is no faith.' Deuteronomy 32:6, 20 |
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47. Palestinian Talmud, Nedarim, 9.1 (2nd cent. CE - 5th cent. CE)
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48. Tertullian, On The Games, 3 (2nd cent. CE - 3rd cent. CE)
| 3. Fortified by this knowledge against heathen views, let us rather turn to the unworthy reasonings of our own people; for the faith of some, either too simple or too scrupulous, demands direct authority from Scripture for giving up the shows, and holds out that the matter is a doubtful one, because such abstinence is not clearly and in words imposed upon God's servants. Well, we never find it expressed with the same precision, You shall not enter circus or theatre, you shall not look on combat or show; as it is plainly laid down, You shall not kill; you shall not worship an idol; you shall not commit adultery or fraud. Exodus 20:14 But we find that that first word of David bears on this very sort of thing: Blessed, he says, is the man who has not gone into the assembly of the impious, nor stood in the way of sinners, nor sat in the seat of scorners. Though he seems to have predicted beforehand of that just man, that he took no part in the meetings and deliberations of the Jews, taking counsel about the slaying of our Lord, yet divine Scripture has ever far-reaching applications: after the immediate sense has been exhausted, in all directions it fortifies the practice of the religious life, so that here also you have an utterance which is not far from a plain interdicting of the shows. If he called those few Jews an assembly of the wicked, how much more will he so designate so vast a gathering of heathens! Are the heathens less impious, less sinners, less enemies of Christ, than the Jews were then? And see, too, how other things agree. For at the shows they also stand in the way. For they call the spaces between the seats going round the amphitheatre, and the passages which separate the people running down, ways. The place in the curve where the matrons sit is called a chair. Therefore, on the contrary, it holds, unblessed is he who has entered any council of wicked men, and has stood in any way of sinners, and has sat in any chair of scorners. We may understand a thing as spoken generally, even when it requires a certain special interpretation to be given to it. For some things spoken with a special reference contain in them general truth. When God admonishes the Israelites of their duty, or sharply reproves them, He has surely a reference to all men; when He threatens destruction to Egypt and Ethiopia, He surely pre-condemns every sinning nation, whatever. If, reasoning from species to genus, every nation that sins against them is an Egypt and Ethiopia; so also, reasoning from genus to species, with reference to the origin of shows, every show is an assembly of the wicked. |
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49. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 10a. כל פרשה שהיתה חביבה על דוד פתח בה באשרי וסיים בה באשרי פתח באשרי דכתיב (תהלים א, א) אשרי האיש וסיים באשרי דכתיב (תהלים ב, יב) אשרי כל חוסי בו:,הנהו בריוני דהוו בשבבותיה דר"מ והוו קא מצערו ליה טובא הוה קא בעי ר' מאיר רחמי עלויהו כי היכי דלימותו אמרה לי' ברוריא דביתהו מאי דעתך משום דכתיב (תהלים קד, לה) יתמו חטאים מי כתיב חוטאים חטאים כתיב,ועוד שפיל לסיפיה דקרא ורשעים עוד אינם כיון דיתמו חטאים ורשעים עוד אינם אלא בעי רחמי עלויהו דלהדרו בתשובה ורשעים עוד אינם,בעא רחמי עלויהו והדרו בתשובה:,אמר לה ההוא צדוקי לברוריא כתיב (ישעיהו נד, א) רני עקרה לא ילדה משום דלא ילדה רני,אמרה ליה שטיא שפיל לסיפיה דקרא דכתיב כי רבים בני שוממה מבני בעולה אמר ה',אלא מאי עקרה לא ילדה רני כנסת ישראל שדומה לאשה עקרה שלא ילדה בנים לגיהנם כותייכו:,א"ל ההוא צדוקי לר' אבהו כתיב (תהלים ג, א) מזמור לדוד בברחו מפני אבשלום בנו וכתיב (תהלים נז, א) לדוד מכתם בברחו מפני שאול במערה הי מעשה הוה ברישא מכדי מעשה שאול הוה ברישא לכתוב ברישא,אמר ליה אתון דלא דרשיתון סמוכין קשיא לכו אנן דדרשינן סמוכים לא קשיא לן,דא"ר יוחנן סמוכין מן התורה מנין שנא' (תהלים קיא, ח) סמוכים לעד לעולם עשוים באמת וישר,למה נסמכה פרשת אבשלום לפרשת גוג ומגוג שאם יאמר לך אדם כלום יש עבד שמורד ברבו אף אתה אמור לו כלום יש בן שמורד באביו אלא הוה הכא נמי הוה:,אמר ר' יוחנן משום רבי שמעון בן יוחי מאי דכתיב (משלי לא, כו) פיה פתחה בחכמה ותורת חסד על לשונה כנגד מי אמר שלמה מקרא זה לא אמרו אלא כנגד דוד אביו שדר בחמשה עולמים ואמר שירה,דר במעי אמו ואמר שירה שנאמר (תהלים קג, א) ברכי נפשי את ה' וכל קרבי את שם קדשו,יצא לאויר העולם ונסתכל בכוכבים ומזלות ואמר שירה שנאמר (תהלים קג, כ) ברכו ה' מלאכיו גבורי כח עושי דברו לשמוע בקול דברו ברכו ה' כל צבאיו וגו',ינק משדי אמו ונסתכל בדדיה ואמר שירה שנאמר (תהלים קג, ב) ברכי נפשי את ה' ואל תשכחי כל גמוליו,מאי כל גמוליו אמר ר' אבהו שעשה לה דדים במקום בינה,טעמא מאי אמר (רבי) יהודה כדי שלא יסתכל במקום ערוה רב מתנא אמר כדי שלא יינק ממקום הטנופת,ראה במפלתן של רשעים ואמר שירה שנאמר (תהלים קד, לה) יתמו חטאים מן הארץ ורשעים עוד אינם ברכי נפשי את ה' הללויה,נסתכל ביום המיתה ואמר שירה שנאמר (תהלים קד, א) ברכי נפשי את ה' ה' אלהי גדלת מאד הוד והדר לבשת,מאי משמע דעל יום המיתה נאמר אמר רבה בר רב שילא מסיפא דעניינא דכתיב (תהלים קד, כט) תסתיר פניך יבהלון תוסף רוחם יגועון וגו',רב שימי בר עוקבא ואמרי לה מר עוקבא הוה שכיח קמיה דר' שמעון בן פזי והוה מסדר אגדתא קמיה דר' יהושע בן לוי אמר ליה מאי דכתיב (תהלים קג, א) ברכי נפשי את ה' וכל קרבי את שם קדשו אמר ליה בא וראה שלא כמדת הקדוש ברוך הוא מדת בשר ודם מדת בשר ודם צר צורה על גבי הכותל ואינו יכול להטיל בה רוח ונשמה קרבים ובני מעים והקב"ה אינו כן צר צורה בתוך צורה ומטיל בה רוח ונשמה קרבים ובני מעים והיינו דאמרה חנה (שמואל א ב, ב) אין קדוש כה' כי אין בלתך ואין צור כאלהינו.,מאי אין צור כאלהינו אין צייר כאלהינו,מאי כי אין בלתך אמר ר' יהודה בר מנסיא אל תקרי כי אין בלתך אלא אין לבלותך שלא כמדת הקדוש ברוך הוא מדת בשר ודם מדת בשר ודם מעשה ידיו מבלין אותו והקב"ה מבלה מעשיו,א"ל אנא הכי קא אמינא לך הני חמשה ברכי נפשי כנגד מי אמרן דוד לא אמרן אלא כנגד הקב"ה וכנגד נשמה,מה הקב"ה מלא כל העולם אף נשמה מלאה את כל הגוף מה הקדוש ברוך הוא רואה ואינו נראה אף נשמה רואה ואינה נראית מה הקב"ה זן את כל העולם כלו אף נשמה זנה את כל הגוף מה הקב"ה טהור אף נשמה טהורה מה הקב"ה יושב בחדרי חדרים אף נשמה יושבת בחדרי חדרים יבא מי שיש בו חמשה דברים הללו וישבח למי שיש בו חמשה דברים הללו:,אמר רב המנונא מאי דכתיב (קהלת ח, א) מי כהחכם ומי יודע פשר דבר מי כהקדוש ברוך הוא שיודע לעשות פשרה בין שני צדיקים בין חזקיהו לישעיהו חזקיהו אמר ליתי ישעיהו גבאי דהכי אשכחן באליהו דאזל לגבי אחאב (שנאמר (מלכים א יח, ב) וילך אליהו להראות אל אחאב) ישעיהו אמר ליתי חזקיהו גבאי דהכי אשכחן ביהורם בן אחאב דאזל לגבי אלישע,מה עשה הקב"ה הביא יסורים על חזקיהו ואמר לו לישעיהו לך ובקר את החולה שנאמר (מלכים ב כ, א) בימים ההם חלה חזקיהו למות ויבא אליו ישעיהו בן אמוץ הנביא ויאמר אליו כה אמר ה' (צבאות) צו לביתך כי מת אתה ולא תחיה וגו' מאי כי מת אתה ולא תחיה מת אתה בעולם הזה ולא תחיה לעולם הבא,אמר ליה מאי כולי האי אמר ליה משום דלא עסקת בפריה ורביה א"ל משום דחזאי לי ברוח הקדש דנפקי מינאי בנין דלא מעלו,א"ל בהדי כבשי דרחמנא למה לך מאי דמפקדת איבעי לך למעבד ומה דניחא קמיה קודשא בריך הוא לעביד,אמר ליה השתא הב לי ברתך אפשר דגרמא זכותא דידי ודידך ונפקי מנאי בנין דמעלו א"ל כבר נגזרה עליך גזירה א"ל בן אמוץ כלה נבואתך וצא,כך מקובלני מבית אבי אבא אפי' חרב חדה מונחת על צוארו של אדם אל ימנע עצמו מן הרחמים,אתמר נמי רבי יוחנן ורבי (אליעזר) דאמרי תרוייהו אפילו חרב חדה מונחת על צוארו של אדם אל ימנע עצמו מן הרחמים שנא' (איוב יג, טו) הן יקטלני לו איחל | 10a. bEvery chapter that was dear to David, he began with “happy is” and concluded with “happy is.” He opened with “happy is,” as it is written: “Happy is the manwho has not walked in the counsel of the wicked or stood in the way of sinners or sat in the dwelling place of the scornful” (Psalms 1:1). bAnd he concluded with “happy,” as it is writtenat the end of the chapter: “Pay homage in purity, lest He be angry, and you perish on the way when His anger is kindled suddenly. bHappy are those who take refuge in Him”(Psalms 2:12). We see that these two chapters actually constitute a single chapter.,With regard to the statement of Rabbi Yehuda, son of Rabbi Shimon ben Pazi, that David did not say iHalleluyauntil he saw the downfall of the wicked, the Gemara relates: bThere were these hooligans in Rabbi Meir’s neighborhood who caused him a great deal of anguish. Rabbi Meir prayed forGod to have bmercy on them, that they should die. Rabbi Meir’s wife, Berurya, said to him: What is your thinking?On what basis do you pray for the death of these hooligans? Do you base yourself on the verse, bas it is written: “Let sins cease from the land”(Psalms 104:35), which you interpret to mean that the world would be better if the wicked were destroyed? But bis it written,let bsinnerscease?” Let bsinscease, bis written.One should pray for an end to their transgressions, not for the demise of the transgressors themselves., bMoreover, go to the end of the verse,where it says: b“And the wicked will be no more.”If, as you suggest, btransgressions shall ceaserefers to the demise of the evildoers, how is it possible that bthe wicked will be no more,i.e., that they will no longer be evil? bRather, pray forGod to have bmercy on them, that they should repent,as if they repent, then the wicked will be no more, as they will have repented.,Rabbi Meir saw that Berurya was correct band he prayed forGod to have bmercy on them, and they repented. /b,The Gemara relates an additional example of Berurya’s incisive insight: bA certain heretic said to Berurya: It is written: “Sing, barren woman who has not given birth,open forth in song and cry, you did not travail, for more are the children of the desolate than the children of the married wife, said the Lord” (Isaiah 54:1). bBecause she has not given birth,she should bsingand rejoice?,Berurya responded to this heretic’s mockery and bsaid: Fool! Go to the end of the verse, where it is written: “For the children of the desolate shall be more numerous than the children of the married wife, said the Lord.” /b, bRather, whatis the meaning of: b“Sing, barren woman who has not given birth”?It means: bSing congregation of Israel, which is like a barren woman who did not give birth to children who aredestined bfor Gehenna like you. /b,In explaining passages from Psalms, the Gemara relates another instance of a response to the question of a heretic: bA certain heretic said to Rabbi Abbahu, it is written: “A Psalm of David, when he fled from his son, Absalom”(Psalms 3:1), bandsimilarly bit is said:“To the chief musician, ial tashḥet /i, ba imikhtamof David when fleeing from Saul into the cave”(Psalms 57:1). bWhich event was first? Since the event with Saul was first,it would have been appropriate bto write it first. /b,Rabbi Abbahu bsaid to him:For byou, who donot employ the bhomileticmethod bof juxtapositionof verses, bit is difficult.But for bus, whoemploy the bhomileticmethod bof juxtapositionof verses, bit is not difficult,as the Sages commonly homiletically infer laws and moral lessons from the juxtaposition of two verses.,Regarding the juxtaposition of verses, bRabbi Yoḥa said: From wherein the Bible is it derived that one may draw homiletical inferences from the bjuxtapositionof verses? bAs it is said:“The works of His hands in truth and justice, all His commandments are sure. bAdjoined forever and ever, made in truth and uprightness”(Psalms 111:7–8). Conclude from here that it is appropriate to draw inferences from the juxtaposition of God’s commandments. Accordingly, David’s fleeing from Absalom is situated where it is in order to juxtapose it to the next chapter, which mentions the war of Gog and Magog; the second chapter of Psalms opens: “Why are the nations in an uproar?”, bWhy was the chapter of Absalom juxtaposed with the chapter of Gog and Magog?They are juxtaposed bsothat bif a person should say to you,expressing doubt with regard to the prophecy of the war of Gog and Magog “against the Lord and against His anointed”: bIs there a slave who rebels against his master?Is there someone capable of rebelling against God? bYou too say to him: Is there a son who rebels against his fatherand severs the relationship with the one who brought him into the world and raised him? bYet,nevertheless, bthere wassuch a son, Absalom, and bso too therecan bbea situation where people will seek to rebel against God., bRabbi Yoḥa saidexplanations of other verses bin the name of Rabbi Shimon ben Yoḥai: What isthe meaning of bthat which is written: “She opens her mouth with wisdom, and the teaching of loving-kindness is on her tongue”(Proverbs 31:26)? The Sages explain that this chapter discusses the wisdom of Torah and those who engage in its study, so bwith reference to whom did Solomon say this verse? He said thisverse babout none other than his father, David,who was the clearest example of one who opens his mouth in wisdom, and bwho resided in five worldsor stages of life bandhis soul bsaid a songof praise corresponding to each of them. Five times David said: “Bless the Lord, O my soul,” each corresponding to a different stage of life., bHe resided in his mother’s womb,his first world, band said a songof praise of the pregcy, bas it is stated:“of David. bBless the Lord, O my soul and all that is within me bless His holy name”(Psalms 103:1), in which he thanks God for creating all that is within his mother, i.e., her womb., bHe emerged into the atmosphere of the world,his second world, blooked upon the stars and constellations and said a songof praise of God for the entirety of creation, bas it is stated: “Bless the Lord, His angels, mighty in strength, that fulfill His word, listening to the voice of His word. Bless the Lord, all His hosts,His servants, that do His will. Bless the Lord, all His works, in all places of His kingship, bless my soul, Lord” (Psalms 103:20–23). David saw the grandeur of all creation and recognized that they are mere servants, carrying out the will of their Creator ( iMa’ayan HaBerakhot /i)., bHe nursed from his mother’s breast,his third world, band he looked upon her bosom and said a songof praise, bas it is stated: “Bless the Lord, O my soul, and do not forget all His benefits [ igemulav /i]”(Psalms 103:2). The etymological association is between igemulavand igemulei meḥalav /i, which means weaned from milk (Isaiah 28:9).,We still must understand, however, bwhat ismeant by ball His benefits?What in particular is praiseworthy in what God provided, beyond merely providing for the infant? bRabbi Abbahu said:In contrast with most other animals, God bplaced her breastsnear her heart, bthe placethat is the source bof understanding. /b, bWhat is the reasonthat God did this? bRav Yehuda said: So thatthe nursing child bwould not look upon the place ofhis mother’s bnakedness. Rav Mattana said: So thatthe child bwould not nurse from a place of uncleanliness. /b, bHe witnessedin both vision and reality bthe downfall of the wicked and he said a songof praise, bas it is stated: “Let sinners cease from the earth, and let the wicked be no more. Bless the Lord, O my soul, iHalleluya /i”(Psalms 104:35).,The fifth world was when David blooked upon the day of death and said a songof praise, bas it is stated: “Bless the Lord, O my soul. Lord my God, You are very great; You are clothed in glory and majesty”(Psalms 104:1); for even death is a time of transcendence for the righteous.,The connection between this final praise and the day of death is unclear. The Gemara asks: bFrom where is it inferredthat bthisverse bwas stated with regard to the day of death?Rabba bar Rav Sheila says: We can derive this bfromthe verses at bthe end of the matter,where bit is written: “You hide Your face, they vanish; You gather Your breath, they perishand return to the dust” (Psalms 104:29).,Other interpretations of this verse exist. The Gemara relates how bRav Shimi bar Ukva, and some say Mar Ukva, would regularlystudy bbefore Rabbi Shimon ben Pazi,who was well versed in iaggadaand bwould arrange the iaggadabefore Rabbi Yehoshua ben Levi. brOnce, Rabbi Shimon ben Pazi bsaid to him: What isthe meaning of bthat which is written: “Bless the Lord, my soul, and all that is within me bless His Holy name”? brRav Shimi bar Ukva bsaid toRabbi Shimon ben Pazi: bCome and see that the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood,as this verse praises the formation of man in his mother’s womb. bThe attribute of flesh and blood issuch that he bshapes a form on the wallfor all to see, yet bhe cannot instill it with a spirit and soul, bowels and intestines.While bthe Holy One, Blessed be He, is not so,as God bshapes one form within another form,a child in its mother’s womb, band instills it with spirit and soul, bowels and intestines. And this isthe explanation of bwhat Hannah saidwith regard to the birth of Samuel: b“There is none holy like the Lord, for there is none like You, and there is no Rock like our God”(I Samuel 2:2)., bWhat isthe meaning of bthere is no rock [ itzur /i] like our God? There is no artist [ itzayyar /i] like our God. /b,The Gemara continues to interpret the rest of that verse homiletically: bWhat isthe meaning of b“there is none like You”? Rabbi Yehuda ben Menasya said: Do not readthe verse to mean b“there is none like You [ ibiltekha /i]”; rather, readit to mean b“none can outlast You [ ilevalotkha /i],” as the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood: The attribute of flesh and blood issuch bthat his creations outlast him,but bthe Holy One, Blessed be He, outlasts His actions. /b,This did not satisfy Rav Shimi bar Ukva, who bsaid toRabbi Shimon ben Pazi: bImeant to bsay to you as follows: Corresponding to whom did David say these fiveinstance of b“Blessthe Lord, bO my soul”?He answered him: bHe said them about none other than the Holy One, Blessed be He, and corresponding to the soul,as the verse refers to the relationship between man’s soul and God. The five instances of “Bless the Lord, O my soul” correspond to the five parallels between the soul in man’s body and God’s power in His world., bJust as the Holy One, Blessed be He, fills the entire world, so too the soul fills the entire body. br bJust as the Holy One, Blessed be He, sees but is not seen, so too does the soul see, but is not seen. br bJust as the Holy One, Blessed be He, sustains the entire world, so too the soul sustains the entire body. br bJust as the Holy One, Blessed be He, is pure, so too is the soul pure. br bJust as the Holy One, Blessed be He, resides in a chamber within a chamber,in His inner sanctum, bso too the soul resides in a chamber within a chamber,in the innermost recesses of the body. brTherefore, bthat which has these five characteristics,the soul, bshould come and praise He Who has these five characteristics. /b,With regard to redemption and prayer, the Gemara tells the story of Hezekiah’s illness, his prayer to God, and subsequent recuperation. bRav Hamnuna said: What isthe meaning of bthat which is writtenpraising the Holy One, Blessed be He: b“Who is like the wise man, and who knows the interpretation [ ipesher /i] of the matter”(Ecclesiastes 8:1)? This verse means: bWho is like the Holy One, Blessed be He, Who knows how to effect compromise [ ipeshara /i] between two righteous individuals, between Hezekiah,the king of Judea, band Isaiahthe prophet. They disagreed over which of them should visit the other. bHezekiah said: Let Isaiah come to me, as that is what we find with regard to Elijahthe prophet, bwho went to Ahab,the king of Israel, bas it is stated: “And Elijah went to appear to Ahab”(I Kings 18:2). This proves that it is the prophet who must seek out the king. bAnd Isaiah said: Let Hezekiah come to me, as that is what we find with regard to Yehoram ben Ahab,king of Israel, bwho went to Elishathe prophet, as it is stated: “So the king of Israel, Jehosaphat and the king of Edom went down to him” (II Kings 3:12)., bWhat did the Holy One, Blessed be He, doto effect compromise between Hezekiah and Isaiah? bHe brought the sufferingof illness bupon Hezekiah and told Isaiah: Go and visit the sick.Isaiah did as God instructed, bas it is stated: “In those days Hezekiah became deathly ill, and Isaiah ben Amoz the prophet came and said to him: Thus says the Lord of Hosts: Set your house in order, for you will die and you will not live”(Isaiah 38:1). This seems redundant; bwhat isthe meaning of byou will die and you will not live?This repetition means: bYou will die in this world, and you will not live,you will have no share, bin the World-to-Come. /b,Hezekiah bsaid to him: What is all of this?For what transgression am I being punished? brIsaiah bsaid to him: Because you did notmarry and bengage in procreation. brHezekiah apologized and bsaid:I had no children bbecause I envisaged through divine inspiration that the children that emerge from me will not be virtuous.Hezekiah meant that he had seen that his children were destined to be evil. In fact, his son Menashe sinned extensively, and he thought it preferable to have no children at all.,Isaiah bsaid to him: Why do youinvolve byourself with the secrets of the Holy One, Blessed be He? That which you have been commanded,the mitzva of procreation, byou are required to perform, and that which is acceptablein the eyes of bthe Holy One, Blessed be He, let Him perform,as He has so decided.,Hezekiah bsaid toIsaiah: bNow give me your daughteras my wife; bperhaps my merit and your merit will cause virtuous children to emerge from me. brIsaiah bsaid to him: The decree has already been decreed against youand this judgment cannot be changed. brHezekiah bsaid to him: Son of Amoz, cease your prophecy and leave.As long as the prophet spoke as God’s emissary, Hezekiah was obligated to listen to him. He was not, however, obligated to accept Isaiah’s personal opinion that there was no possibility for mercy and healing.,Hezekiah continued: bI have received a tradition from the house of my father’s father,from King David, the founding father of the dynasty of kings of Judea: bEvenif ba sharp sword rests upon a person’s neck, he should not prevent himself frompraying for bmercy.One may still hold out hope that his prayers will be answered, as was David himself when he saw the Angel of Destruction, but nonetheless prayed for mercy and his prayers were answered.,With regard to the fact that one should not despair of God’s mercy, the Gemara cites that bit was also saidthat bRabbi Yoḥa and Rabbi Eliezer both said: Even if a sharp sword is resting upon a person’s neck, he should not prevent himself frompraying for bmercy, as it is statedin the words of Job: b“Though He slay me, I will trust in Him”(Job 13:15). Even though God is about to take his life, he still prays for God’s mercy. |
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50. Babylonian Talmud, Kiddushin, None (3rd cent. CE - 6th cent. CE)
| 30b. b“Say to wisdom: You are my sister,and call understanding your kinswoman” (Proverbs 7:4), which indicates that one should be as knowledgeable in the Torah as in the identity of his sister. bAnd it states: “Bind them upon your fingers, you shall write them upon the tablet of your heart”(Proverbs 7:3). bAnd it states: “As arrows in the hand of a mighty man, so are the children of one’s youth”(Psalms 127:4). bAnd it states: “Sharp arrows of the mighty”(Psalms 120:4). bAnd it states: “Your arrows are sharp, the peoples fall under you”(Psalms 45:6). bAnd it states: “Happy is the man who has his quiver full of them; they shall not be put to shame when they speak with their enemies in the gate”(Psalms 127:5).,The Gemara asks: bWhatis the meaning of the phrase b“enemies in the gate”with regard to Torah study? bRabbi Ḥiyya bar Abba says: Even a father and his son,or ba rabbi and his student, who are engaged in Torahtogether bin one gate become enemies with each otherdue to the intensity of their studies. bBut they do not leave there until they love each other, as it is statedin the verse discussing the places the Jewish people engaged in battle in the wilderness: “Therefore it is said in the book of the wars of the Lord, bVahev in Suphah [ ibeSufa /i],and the valleys of Arnon” (Numbers 21:14). The word “ ivahev /i” is interpreted as related to the word for love, iahava /i. Additionally, bdo not readthis as b“in Suphah [ ibeSufa /i]”; rather,read it as b“at its end [ ibesofa /i],”i.e., at the conclusion of their dispute they are beloved to each other., bThe Sages taught: “And you shall place [ ivesamtem /i]these words of Mine in your hearts” (Deuteronomy 11:18). Read this as though it stated isam tam /i, a perfect elixir. The Torah is compared to an elixir of life.There is ba parable thatillustrates this: bA person hit his son with a strong blow and placed a bandage on his wound. And he said to him: My son, as long as this bandage is on your woundand is healing you, beat what you enjoy and drink what you enjoy, and bathe in either hot water or cold water, and you do not need to be afraid,as it will heal your wound. bBut if you take it off,the wound bwill become gangrenous. /b, bSotoo bthe Holy One, Blessed be He, said to Israel: My children, I created an evil inclination,which is the wound, band I created Torah as its antidote. If you are engaged in Torahstudy byou will not be given over into the handof the evil inclination, bas it is stated: “If you do well, shall it not be lifted up?”(Genesis 4:7). One who engages in Torah study lifts himself above the evil inclination., bAnd if you do not engage in Torahstudy, byou are given over to its power, as it is stated: “Sin crouches at the door”(Genesis 4:7). bMoreover, allof the evil inclination’s bdeliberationswill be bconcerning you, as it is statedin the same verse: b“And to you is its desire.” And if you wish you shall rule over it, as it is statedin the conclusion of the verse: b“But you may rule over it”(Genesis 4:7)., bThe Sages taught:So bdifficult is the evil inclination that even its Creator calls it evil, as it is stated: “For the inclination of a man’s heart is evil from his youth”(Genesis 8:21). bRav Yitzḥak says: A person’sevil binclination renews itself to him every day, as it is stated:“And that every inclination of the thoughts in his heart was bonly evil all day [ ikol hayyom /i]”(Genesis 6:5). “ iKol hayyom /i” can also be understood as: Every day., bAnd Rabbi Shimon ben Levi says: A person’s inclination overpowers him every day, and seeks to kill him, as it is stated: “The wicked watches the righteous and seeks to slay him”(Psalms 37:32). bAnd if notfor the fact that bthe Holy One, Blessed be He, assistseach person in battling his evil inclination, bhe could notovercome bit, as it is stated: “The Lord will not leave him in his hand”(Psalms 37:33).,A Sage from bthe school of Rabbi Yishmael taught: My son, if this wretched one,the evil inclination, bencounters you, pull it into the study hall,i.e., go and study Torah. bIf it is a stoneit will bmelt, and if it is ironit will bbreak, as it is statedwith regard to the Torah: b“Is not My word like fire, says the Lord, and like a hammer that breaks the rock in pieces?”(Jeremiah 23:29). Just as a stone shatters a hammer, so too one can overcome his evil inclination, which is as strong as iron, through Torah study. With regard to the second part of the statement: bIf it is a stoneit will bmelt,this is bas it is statedwith regard to the Torah: b“Ho, everyone who thirsts, come for water”(Isaiah 55:1), band it states: “The water wears the stones”(Job 14:19), indicating that water is stronger than stone.,§ The ibaraita(29a) teaches that a father is commanded bto marryhis son to ba woman.The Gemara asks: bFrom where do wederive this matter? bAs it is written: “Take wives and bear sons and daughters, and take wives for your sons and give your daughters to men”(Jeremiah 29:6).,The Gemara analyzes this verse: bGrantedwith regard to bhis son,this is bin his power,i.e., he can instruct him to marry a woman, as a man is the active agent in a marriage. bButwith regard to bhis daughter, isthis bin his power?She must wait for a man to marry her. The Gemara answers: bThis is whatJeremiah was bsaying to themin the aforementioned verse: Her father should bgive her somethingfor her dowry, band he should dress and cover herwith suitable clothing bso that men will leap tomarry bher. /b,§ The ibaraitafurther states that a father is commanded bto teachhis son ba trade.The Gemara asks: bFrom where do wederive this? bḤizkiyya said: As the verse states: “Enjoy life with the wife whom you love”(Ecclesiastes 9:9). bIfthis verse is interpreted literally, and bitis referring to ban actual woman,then one can derive as follows: bJust asa father bis obligated to marryhis son bto a woman, so too, he is obligated to teach him a trade,as indicated by the term: Life. bAnd ifthe wife mentioned in this verse is allegorical, and bit is the Torah,then one should explain the verse in the following manner: bJust as he is obligated to teach him Torah, so too, he is obligated to teach him a trade. /b,§ The ibaraitaadds: bAnd some saythat a father is balsoobligated bto teachhis son bto swim in a river.The Gemara asks: bWhat is the reasonfor this? bIt isnecessary for bhis life,i.e., this is potentially a lifesaving skill.,§ The ibaraitafurther teaches that bRabbi Yehuda says: Anyfather bwho does not teachhis son ba trade teaches him banditry.The Gemara asks: Can it benter your mindthat he actually teaches him bbanditry? Rather,the ibaraitameans that it is bas though he taught him banditry. /b,The Gemara asks: bWhat isthe difference bbetweenthe opinion of the first itannaand that of Rabbi Yehuda? Both state that a father must teach his son a trade. The Gemara answers: bThere isa difference bbetween themin a case bwherethe father bteaches himto engage in bbusiness.According to the first itannathis is sufficient, whereas Rabbi Yehuda maintains that he must teach him an actual trade.,§ The mishna teaches: With regard to ball mitzvot of a father with regard to his son,both men and women are obligated to perform them. The Gemara inquires: bWhatis the meaning of the expression: bAll mitzvot of a father with regard to his son? If we saythat this is referring to ball of the mitzvot that a father is required to perform for his son,are bwomen obligatedin these? bBut isn’t it taughtin a ibaraita /i: bA father is obligated with regard to his son to circumcise him, and to redeem him?This indicates that bhis father, yes,he is obligated to do these, but bhis mother, no,she is not obligated to perform these mitzvot for her son., bRav Yehuda saidthat bthis is whatthe mishna bis saying:With regard to beach mitzvafor bthe father that is incumbent upon the son to perform for his father, both men and women are obligatedin them. The Gemara comments: bWealready blearned this, as the Sages taughtin a ibaraita /i, with regard to the verse: b“A manshall fear [ itira’u /i] his mother and his father” (Leviticus 19:3). bI havederived bonlythat ba manis obligated in this mitzva; bfrom wheredo I derive that ba womanis also obligated? bWhen it saysin the same verse: b“A man shall fear [ itira’u /i] his mother and his father”(Leviticus 19:3), employing the plural form of the verb, this indicates that bthere are twothat are obligated bhere,both a man and a woman., bIf so,that both of them are obligated, bwhatis the meaning when bthe verse states: “Man”?In the case of ba man,it is bin his power to performthis mitzva; whereas with regard to ba woman,it is bnotalways bin her power to performthis mitzva, bbecause she is under the authority of anotherperson, i.e., her husband. As she is obligated to her husband to maintain her household, she is not always able to find time for her parents. bRav Idi bar Avin saysthat bRav says:Consequently, if a woman bis divorced,then bboth of them,a daughter and a son, are bequalwith regard to honoring and fearing their father and mother., bThe Sages taughtthat bit is stated: “Honor your father and your mother”(Exodus 20:11), band it is stated: “Honor the Lord with your wealth”(Proverbs 3:9). In this manner, bthe verse equates the honor of one’s father and mother to the honor of the Omnipresent,as the term “honor” is used in both cases.,Similarly, bit is stated: “A man shall fear his mother and his father”(Leviticus 19:3), band it is stated: “You shall fear the Lord your God and Him you shall serve”(Deuteronomy 6:13). bThe verse equates the fear of one’s father and mother to the fear of the Omnipresent. /b,Likewise, bit is stated: “He who curses his father or his mother shall be put to death”(Exodus 21:17), band it is stated: “Whoever curses his God shall bear his sin”(Leviticus 24:15). bThe verse equates the blessing,a euphemism for cursing, bofone’s bfather and mother to the blessing of the Omnipresent. But with regard to striking,i.e., with regard to the ihalakhathat one who strikes his father or mother is liable to receive court-imposed capital punishment, bit is certainly not possibleto say the same concerning the Holy One, Blessed be He., bAnd sotoo, the equating of one’s attitude toward his parents to his attitude toward God is ba logical derivation, as the three of them are partners in hiscreation. As bthe Sages taught: There are three partners inthe forming of ba person: The Holy One, Blessed be He,who provides the soul, band his father and his mother. When a person honors his father and mother, the Holy One, Blessed be He, says: I ascribecredit bto them as if I dwelt between them and they honor Meas well., bIt is taughtin a ibaraitathat bRabbiYehuda HaNasi bsays: It is revealed and known before the One Who spoke and the world came into being that a son honors his mother more thanhe honors bhis father, because /b |
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51. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE)
| 43b. bwhat do they do with,i.e., how do they interpret, bthisverse: b“With which you cover yourself”(Deuteronomy 22:12)? The Gemara answers that the Rabbis brequireit bfor that which is taughtin a ibaraita /i: The phrase b“on the four corners of your garment”(Deuteronomy 22:12) indicates that one is required to attach ritual fringes to a garment that has bfourcorners, bbut notto one that has bthreecorners.,The ibaraitacontinues: bDo you saythat a garment with bfourcorners is obligated bbut nota garment with bthreecorners? bOr is itteaching bonlythat a garment with bfourcorners is obligated bbut nota garment that has bfivecorners? bWhenthe verse bstates: “With which you cover yourself,”a garment bwith fivecorners bis thereby mentionedin the verse as being obligated. Then bhow do I realizethe meaning of: b“On the fourcorners of your garment”? It teaches that this obligation is limited to a garment that has bfourcorners, bbut notto one that has bthreecorners.,The Gemara asks: bBut what did you seethat led you bto includea garment bwith fivecorners band to excludea garment bwith threecorners, rather than including a garment with three corners and excluding a garment with five corners? The Gemara answers: bI includea garment bwith fivecorners, bas five includes four, and I excludea garment bwith threecorners, bas three does not include four. /b,The Gemara asks: bAndhow does bRabbi Shimonderive the ihalakhathat a five-cornered garment is required to have ritual fringes? The Gemara answers: He bderivesit bfromthe seemingly extraneous word: “With bwhich [ iasher /i]you cover yourself” (Deuteronomy 22:12). The Gemara asks: bAndwhat do bthe Rabbisderive from this word? The Gemara answers: bThey do not learnany new ihalakhotfrom the word b“which [ iasher /i].” /b,The Gemara asks: bAndas for bthe Rabbis, what do they do with thisphrase: b“That you may look upon it”(Numbers 15:39), from which Rabbi Shimon derives that a nighttime garment is exempt? The Gemara answers: bThey require it for that which is taughtin a ibaraita /i: The verse: b“That you may look upon it and remember”(Numbers 15:39), teaches that one should bsee this mitzvaof ritual fringes band remember another mitzva that is contingent on it. And whichmitzva bis that? It isthe mitzva of bthe recitation of iShema /i. As we learnedin a mishna (Berakhot 9b): bFrom when may one recite iShemain the morning? From whenone can bdistinguish betweenthe bsky-bluestrings bandthe bwhitestrings of his ritual fringes., bAndit bis taughtin banother ibaraita /i: The phrase b“that you may look upon it and remember”teaches that one should bsee this mitzvaof ritual fringes band remember another mitzva that is adjacent to itin the Torah. bAnd whichmitzva bis that? It is the mitzva of diverse kindsof wool and linen, bas it is written: “You shall not wear diverse kinds, wool and linen together. You shall prepare yourself twisted cords”(Deuteronomy 22:11–12).,It bis taughtin banother ibaraita /i: The verse states: b“That you may look upon it and remember all the commandments of the Lord”(Numbers 15:39). This indicates that bonce a person is obligated in this mitzvaof ritual fringes, bhe is obligated in all of the mitzvot.The Gemara comments: bAnd this isin accordance with the opinion of bRabbi Shimon, who saysthat ritual fringes are ba positive, time-bound mitzva,and women are exempt from it. Only men are obligated in all mitzvot, including positive, time-bound mitzvot, just as they are obligated in the mitzva of ritual fringes.,It bis taughtin banother ibaraita /i: The verse states: b“That you may look upon it and remember all the commandments of the Lord”;this teaches that bthis mitzvaof ritual fringes bis equivalent to all the mitzvotof the Torah., bAndit bis taughtin banother ibaraita /i: The verse states: b“That you may look upon it and rememberall the commandments of the Lord band dothem.” This teaches that blookingat the ritual fringes bleads to rememberingthe mitzvot, and brememberingthem bleads to doingthem. bAnd Rabbi Shimon bar Yoḥai says: Anyone who is diligent in this mitzvaof ritual fringes bmerits receiving the Divine Presence.It is bwritten here: “That you may look upon it [ ioto /i]”(Numbers 15:39), band it is written there: “You shall fear the Lord your God; and Him [ ioto /i] shall you serve”(Deuteronomy 6:13). Just as iotoin that verse is referring to the Divine Presence, so too in this verse it is referring to the Divine Presence., bThe Sages taughtin a ibaraita /i: bThe Jewish people are beloved, as the Holy One, Blessed be He, surrounded them with mitzvot:They have bphylacteries on their heads, and phylacteries on their arms, and ritual fringes on their garments, and a imezuzafor their doorways. Concerning them David said: “Seven times a day I praise You, because of Your righteous ordices”(Psalms 119:164). This alludes to the two phylacteries, the four ritual fringes, and the imezuza /i, which total seven., bAnd when David entered the bathhouse and saw himself standing naked, he said: Woe to me that that I stand naked withoutany bmitzva. But once he remembered themitzva of bcircumcision that was in his flesh his mind was put at ease,as he realized he was still accompanied by this mitzva. bAfter he leftthe bathhouse, bhe recited a song aboutthe mitzva of circumcision, bas it is statedin the verse: b“For the leader, on the iSheminith /i: A Psalm of David”(Psalms 12:1). This is interpreted as a psalm babout circumcision, which was givento be performed bon the eighth [ ibashemini /i]day of the baby’s life., bRabbi Eliezer ben Ya’akov says: Anyone who has phylacteries on his head, phylacteries on his arm, ritual fringes on his garment, and a imezuzaon his doorway is strengthenedfrom ballsides bso that he will not sin, as it is statedin the verse: b“And a threefold cord is not quickly broken”(Ecclesiastes 4:12). This is interpreted as an allusion to the three mitzvot of phylacteries, ritual fringes, and imezuza /i. bAndthe verse bstates: “The angel of the Lord encamps round about them that fear Him, and delivers them”(Psalms 34:8). This is interpreted to mean that the angel of the Lord surrounds those who fulfill the mitzvot and saves them from sin., bIt is taughtin a ibaraitathat bRabbi Meir would say: What is different about itekheletfrom allother btypes of colorssuch that it was chosen for the mitzva of ritual fringes? It is bbecause itekheletis similarin its color btothe bsea, andthe bsea is similar tothe bsky, andthe bsky is similar to the Throne of Glory, as it is stated:“And they saw the God of Israel; band there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness”(Exodus 24:10), indicating that the sky is like a sapphire brickwork. bAnd it is written: “The likeness of a throne, as the appearance of a sapphire stone”(Ezekiel 1:26)., bIt is taughtin a ibaraitathat bRabbi Meir would say:The bpunishment fornot attaching bwhitestrings is bgreater than the punishment fornot attaching bsky-bluestrings, despite the fact that the sky-blue strings are more important. Rabbi Meir illustrates this with ba parable: To what is this matter comparable?It is comparable bto a king of flesh and blood who said to his two subjectsthat they must bring him a seal. The king bsaid to oneof them: bBring me a seal of clay, and he said tothe other bone: Bring me a seal of gold. And both of them were negligent and did not bringthe seals. bWhich of themwill have ba greater punishment? You must saythat it is bthisone bto whom he said: Bring me a seal of clay, anddespite its availability and low cost, he bdid not bringit., bIt is taughtin a ibaraitathat bRabbi Meir would say: A person is obligated to recite one hundred blessings every day, as it is statedin the verse: b“And now, Israel, what [ ima /i] does the Lord your God require of you”(Deuteronomy 10:12). Rabbi Meir interprets the verse as though it said one hundred [ ime’a /i], rather than ima /i.,The Gemara relates that bon Shabbat and Festivals,when the prayers contain fewer blessings, bRav Ḥiyya, son of Rav Avya, made an effort to fillthis quota of blessings bwithblessings on bspices [ ibe’isparmakei /i] and sweet fruit,of which he would partake in order to recite extra blessings., bIt is taughtin a ibaraitathat bRabbi Meir would say: A man is obligated to recite three blessings every daypraising God for His kindnesses, and btheseblessings bare: Who did not make me a gentile; Who did not make me a woman;and bWho did not make me an ignoramus. /b, bRav Aḥa bar Ya’akov heard his son reciting the blessing: Who did not make me an ignoramus.Rav Aḥa bar Ya’akov bsaid to him:Is it bin factproper to go bthis farin reciting blessings? Rav Aḥa bar Ya’akov’s son bsaid to him: Rather, what blessingshould one brecite?If you will say that one should recite: bWho did not make me a slave, that isthe same as ba woman;why should one recite two blessings about the same matter? Rav Aḥa bar Ya’akov answered: Nevertheless, ba slave /b |
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52. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)
| 30b. (משלי ז, ד) אמור לחכמה אחותי את וגו' ואומר (משלי ז, ג) קשרם על אצבעותיך כתבם על לוח לבך ואומר (תהלים קכז, ד) כחצים ביד גבור כן בני הנעורים ואומר (תהלים קכ, ד) חצי גבור שנונים ואומר (תהלים מה, ו) חציך שנונים עמים תחתיך יפלו ואומר (תהלים קכז, ה) אשרי הגבר אשר מלא את אשפתו מהם לא יבושו כי ידברו את אויבים בשער,מאי את אויבים בשער אמר רבי חייא בר אבא אפי' האב ובנו הרב ותלמידו שעוסקין בתורה בשער אחד נעשים אויבים זה את זה ואינם זזים משם עד שנעשים אוהבים זה את זה שנאמר (במדבר כא, יד) את והב בסופה אל תקרי בסופה אלא בסופה,ת"ר (דברים יא, יח) ושמתם סם תם נמשלה תורה כסם חיים משל לאדם שהכה את בנו מכה גדולה והניח לו רטיה על מכתו ואמר לו בני כל זמן שהרטיה זו על מכתך אכול מה שהנאתך ושתה מה שהנאתך ורחוץ בין בחמין בין בצונן ואין אתה מתיירא ואם אתה מעבירה הרי היא מעלה נומי,כך הקב"ה אמר להם לישראל בני בראתי יצר הרע ובראתי לו תורה תבלין ואם אתם עוסקים בתורה אין אתם נמסרים בידו שנאמר (בראשית ד, ז) הלא אם תטיב שאת,ואם אין אתם עוסקין בתורה אתם נמסרים בידו שנא' לפתח חטאת רובץ ולא עוד אלא שכל משאו ומתנו בך שנאמר ואליך תשוקתו ואם אתה רוצה אתה מושל בו שנאמר ואתה תמשל בו,ת"ר קשה יצר הרע שאפילו יוצרו קראו רע שנאמר (בראשית ח, כא) כי יצר לב האדם רע מנעוריו אמר רב יצחק יצרו של אדם מתחדש עליו בכל יום שנאמר (בראשית ו, ה) רק רע כל היום,ואמר ר"ש בן לוי יצרו של אדם מתגבר עליו בכל יום ומבקש המיתו שנאמר (תהלים לז, לב) צופה רשע לצדיק ומבקש להמיתו ואלמלא הקב"ה עוזרו אין יכול לו שנאמר אלהים לא יעזבנו בידו,תנא דבי ר' ישמעאל בני אם פגע בך מנוול זה משכהו לבית המדרש אם אבן הוא נימוח ואם ברזל הוא מתפוצץ שנאמר (ירמיהו כג, כט) הלא כה דברי כאש נאם ה' וכפטיש יפוצץ סלע אם אבן הוא נימוח שנאמר (ישעיהו נה, א) הוי כל צמא לכו למים ואומר (איוב יד, יט) אבנים שחקו מים,להשיאו אשה מנלן דכתיב (ירמיהו כט, ו) קחו נשים והולידו בנים ובנות וקחו לבניכם נשים ואת בנותיכם תנו לאנשים,בשלמא בנו בידו אלא בתו בידו היא הכי קאמר להו ניתן לה מידי ולבשייה ונכסייה כי היכי דקפצו עלה אינשי,ללמדו אומנות מנלן אמר חזקיה דאמר קרא (קהלת ט, ט) ראה חיים עם אשה אשר אהבת אם אשה ממש היא כשם שחייב להשיאו אשה כך חייב ללמדו אומנות אם תורה היא כשם שחייב ללמדו תורה כך חייב ללמדו אומנות,ויש אומרים אף להשיטו בנהר מאי טעמא חיותיה הוא,רבי יהודה אומר כל שאינו מלמדו אומנות מלמדו ליסטות ליסטות ס"ד אלא כאילו מלמדו ליסטות,מאי בינייהו איכא בינייהו דאגמריה עיסקא,כל מצות האב על הבן וכו' מאי כל מצות האב על הבן אילימא כל מצותא דמיחייב אבא למיעבד לבריה נשים חייבות והתניא האב חייב בבנו למולו ולפדותו אביו אין אמו לא,אמר רב יהודה הכי קאמר כל מצות האב המוטלת על הבן לעשות לאביו אחד אנשים ואחד נשים חייבין תנינא להא דת"ר איש אין לי אלא איש אשה מנין כשהוא אומר תיראו הרי כאן שנים,א"כ מה ת"ל איש איש סיפק בידו לעשות אשה אין סיפק בידה לעשות מפני שרשות אחרים עליה אמר רב אידי בר אבין אמר רב נתגרשה שניהם שוים,ת"ר נאמר (שמות כ, יב) כבד את אביך ואת אמך ונאמר (משלי ג, ט) כבד את ה' מהונך השוה הכתוב כבוד אב ואם לכבוד המקום,נאמר (ויקרא יט, ג) איש אמו ואביו תיראו ונאמר (דברים ו, יג) את ה' אלהיך תירא ואותו תעבוד השוה הכתוב מוראת אב ואם למוראת המקום,נאמר (שמות כא, יז) מקלל אביו ואמו מות יומת ונאמר (ויקרא כד, טו) איש איש כי יקלל אלהיו ונשא חטאו השוה הכתוב ברכת אב ואם לברכת המקום אבל בהכאה ודאי אי אפשר,וכן בדין ששלשתן שותפין בו ת"ר שלשה שותפין הן באדם הקב"ה ואביו ואמו בזמן שאדם מכבד את אביו ואת אמו אמר הקב"ה מעלה אני עליהם כאילו דרתי ביניהם וכבדוני,תניא רבי אומר גלוי וידוע לפני מי שאמר והיה העולם שבן מכבד את אמו יותר מאביו מפני | 30b. b“Say to wisdom: You are my sister,and call understanding your kinswoman” (Proverbs 7:4), which indicates that one should be as knowledgeable in the Torah as in the identity of his sister. bAnd it states: “Bind them upon your fingers, you shall write them upon the tablet of your heart”(Proverbs 7:3). bAnd it states: “As arrows in the hand of a mighty man, so are the children of one’s youth”(Psalms 127:4). bAnd it states: “Sharp arrows of the mighty”(Psalms 120:4). bAnd it states: “Your arrows are sharp, the peoples fall under you”(Psalms 45:6). bAnd it states: “Happy is the man who has his quiver full of them; they shall not be put to shame when they speak with their enemies in the gate”(Psalms 127:5).,The Gemara asks: bWhatis the meaning of the phrase b“enemies in the gate”with regard to Torah study? bRabbi Ḥiyya bar Abba says: Even a father and his son,or ba rabbi and his student, who are engaged in Torahtogether bin one gate become enemies with each otherdue to the intensity of their studies. bBut they do not leave there until they love each other, as it is statedin the verse discussing the places the Jewish people engaged in battle in the wilderness: “Therefore it is said in the book of the wars of the Lord, bVahev in Suphah [ ibeSufa /i],and the valleys of Arnon” (Numbers 21:14). The word “ ivahev /i” is interpreted as related to the word for love, iahava /i. Additionally, bdo not readthis as b“in Suphah [ ibeSufa /i]”; rather,read it as b“at its end [ ibesofa /i],”i.e., at the conclusion of their dispute they are beloved to each other., bThe Sages taught: “And you shall place [ ivesamtem /i]these words of Mine in your hearts” (Deuteronomy 11:18). Read this as though it stated isam tam /i, a perfect elixir. The Torah is compared to an elixir of life.There is ba parable thatillustrates this: bA person hit his son with a strong blow and placed a bandage on his wound. And he said to him: My son, as long as this bandage is on your woundand is healing you, beat what you enjoy and drink what you enjoy, and bathe in either hot water or cold water, and you do not need to be afraid,as it will heal your wound. bBut if you take it off,the wound bwill become gangrenous. /b, bSotoo bthe Holy One, Blessed be He, said to Israel: My children, I created an evil inclination,which is the wound, band I created Torah as its antidote. If you are engaged in Torahstudy byou will not be given over into the handof the evil inclination, bas it is stated: “If you do well, shall it not be lifted up?”(Genesis 4:7). One who engages in Torah study lifts himself above the evil inclination., bAnd if you do not engage in Torahstudy, byou are given over to its power, as it is stated: “Sin crouches at the door”(Genesis 4:7). bMoreover, allof the evil inclination’s bdeliberationswill be bconcerning you, as it is statedin the same verse: b“And to you is its desire.” And if you wish you shall rule over it, as it is statedin the conclusion of the verse: b“But you may rule over it”(Genesis 4:7)., bThe Sages taught:So bdifficult is the evil inclination that even its Creator calls it evil, as it is stated: “For the inclination of a man’s heart is evil from his youth”(Genesis 8:21). bRav Yitzḥak says: A person’sevil binclination renews itself to him every day, as it is stated:“And that every inclination of the thoughts in his heart was bonly evil all day [ ikol hayyom /i]”(Genesis 6:5). “ iKol hayyom /i” can also be understood as: Every day., bAnd Rabbi Shimon ben Levi says: A person’s inclination overpowers him every day, and seeks to kill him, as it is stated: “The wicked watches the righteous and seeks to slay him”(Psalms 37:32). bAnd if notfor the fact that bthe Holy One, Blessed be He, assistseach person in battling his evil inclination, bhe could notovercome bit, as it is stated: “The Lord will not leave him in his hand”(Psalms 37:33).,A Sage from bthe school of Rabbi Yishmael taught: My son, if this wretched one,the evil inclination, bencounters you, pull it into the study hall,i.e., go and study Torah. bIf it is a stoneit will bmelt, and if it is ironit will bbreak, as it is statedwith regard to the Torah: b“Is not My word like fire, says the Lord, and like a hammer that breaks the rock in pieces?”(Jeremiah 23:29). Just as a stone shatters a hammer, so too one can overcome his evil inclination, which is as strong as iron, through Torah study. With regard to the second part of the statement: bIf it is a stoneit will bmelt,this is bas it is statedwith regard to the Torah: b“Ho, everyone who thirsts, come for water”(Isaiah 55:1), band it states: “The water wears the stones”(Job 14:19), indicating that water is stronger than stone.,§ The ibaraita(29a) teaches that a father is commanded bto marryhis son to ba woman.The Gemara asks: bFrom where do wederive this matter? bAs it is written: “Take wives and bear sons and daughters, and take wives for your sons and give your daughters to men”(Jeremiah 29:6).,The Gemara analyzes this verse: bGrantedwith regard to bhis son,this is bin his power,i.e., he can instruct him to marry a woman, as a man is the active agent in a marriage. bButwith regard to bhis daughter, isthis bin his power?She must wait for a man to marry her. The Gemara answers: bThis is whatJeremiah was bsaying to themin the aforementioned verse: Her father should bgive her somethingfor her dowry, band he should dress and cover herwith suitable clothing bso that men will leap tomarry bher. /b,§ The ibaraitafurther states that a father is commanded bto teachhis son ba trade.The Gemara asks: bFrom where do wederive this? bḤizkiyya said: As the verse states: “Enjoy life with the wife whom you love”(Ecclesiastes 9:9). bIfthis verse is interpreted literally, and bitis referring to ban actual woman,then one can derive as follows: bJust asa father bis obligated to marryhis son bto a woman, so too, he is obligated to teach him a trade,as indicated by the term: Life. bAnd ifthe wife mentioned in this verse is allegorical, and bit is the Torah,then one should explain the verse in the following manner: bJust as he is obligated to teach him Torah, so too, he is obligated to teach him a trade. /b,§ The ibaraitaadds: bAnd some saythat a father is balsoobligated bto teachhis son bto swim in a river.The Gemara asks: bWhat is the reasonfor this? bIt isnecessary for bhis life,i.e., this is potentially a lifesaving skill.,§ The ibaraitafurther teaches that bRabbi Yehuda says: Anyfather bwho does not teachhis son ba trade teaches him banditry.The Gemara asks: Can it benter your mindthat he actually teaches him bbanditry? Rather,the ibaraitameans that it is bas though he taught him banditry. /b,The Gemara asks: bWhat isthe difference bbetweenthe opinion of the first itannaand that of Rabbi Yehuda? Both state that a father must teach his son a trade. The Gemara answers: bThere isa difference bbetween themin a case bwherethe father bteaches himto engage in bbusiness.According to the first itannathis is sufficient, whereas Rabbi Yehuda maintains that he must teach him an actual trade.,§ The mishna teaches: With regard to ball mitzvot of a father with regard to his son,both men and women are obligated to perform them. The Gemara inquires: bWhatis the meaning of the expression: bAll mitzvot of a father with regard to his son? If we saythat this is referring to ball of the mitzvot that a father is required to perform for his son,are bwomen obligatedin these? bBut isn’t it taughtin a ibaraita /i: bA father is obligated with regard to his son to circumcise him, and to redeem him?This indicates that bhis father, yes,he is obligated to do these, but bhis mother, no,she is not obligated to perform these mitzvot for her son., bRav Yehuda saidthat bthis is whatthe mishna bis saying:With regard to beach mitzvafor bthe father that is incumbent upon the son to perform for his father, both men and women are obligatedin them. The Gemara comments: bWealready blearned this, as the Sages taughtin a ibaraita /i, with regard to the verse: b“A manshall fear [ itira’u /i] his mother and his father” (Leviticus 19:3). bI havederived bonlythat ba manis obligated in this mitzva; bfrom wheredo I derive that ba womanis also obligated? bWhen it saysin the same verse: b“A man shall fear [ itira’u /i] his mother and his father”(Leviticus 19:3), employing the plural form of the verb, this indicates that bthere are twothat are obligated bhere,both a man and a woman., bIf so,that both of them are obligated, bwhatis the meaning when bthe verse states: “Man”?In the case of ba man,it is bin his power to performthis mitzva; whereas with regard to ba woman,it is bnotalways bin her power to performthis mitzva, bbecause she is under the authority of anotherperson, i.e., her husband. As she is obligated to her husband to maintain her household, she is not always able to find time for her parents. bRav Idi bar Avin saysthat bRav says:Consequently, if a woman bis divorced,then bboth of them,a daughter and a son, are bequalwith regard to honoring and fearing their father and mother., bThe Sages taughtthat bit is stated: “Honor your father and your mother”(Exodus 20:11), band it is stated: “Honor the Lord with your wealth”(Proverbs 3:9). In this manner, bthe verse equates the honor of one’s father and mother to the honor of the Omnipresent,as the term “honor” is used in both cases.,Similarly, bit is stated: “A man shall fear his mother and his father”(Leviticus 19:3), band it is stated: “You shall fear the Lord your God and Him you shall serve”(Deuteronomy 6:13). bThe verse equates the fear of one’s father and mother to the fear of the Omnipresent. /b,Likewise, bit is stated: “He who curses his father or his mother shall be put to death”(Exodus 21:17), band it is stated: “Whoever curses his God shall bear his sin”(Leviticus 24:15). bThe verse equates the blessing,a euphemism for cursing, bofone’s bfather and mother to the blessing of the Omnipresent. But with regard to striking,i.e., with regard to the ihalakhathat one who strikes his father or mother is liable to receive court-imposed capital punishment, bit is certainly not possibleto say the same concerning the Holy One, Blessed be He., bAnd sotoo, the equating of one’s attitude toward his parents to his attitude toward God is ba logical derivation, as the three of them are partners in hiscreation. As bthe Sages taught: There are three partners inthe forming of ba person: The Holy One, Blessed be He,who provides the soul, band his father and his mother. When a person honors his father and mother, the Holy One, Blessed be He, says: I ascribecredit bto them as if I dwelt between them and they honor Meas well., bIt is taughtin a ibaraitathat bRabbiYehuda HaNasi bsays: It is revealed and known before the One Who spoke and the world came into being that a son honors his mother more thanhe honors bhis father, because /b |
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53. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)
| 52a. (זכריה יב, יב) וספדה הארץ משפחות משפחות לבד משפחת בית דוד לבד ונשיהם לבד אמרו והלא דברים ק"ו ומה לעתיד לבא שעוסקין בהספד ואין יצר הרע שולט בהם אמרה תורה אנשים לבד ונשים לבד עכשיו שעסוקין בשמחה ויצה"ר שולט בהם על אחת כמה וכמה,הא הספידא מאי עבידתיה פליגי בה רבי דוסא ורבנן חד אמר על משיח בן יוסף שנהרג וחד אמר על יצה"ר שנהרג,בשלמא למאן דאמר על משיח בן יוסף שנהרג היינו דכתיב (זכריה יב, י) והביטו אלי את אשר דקרו וספדו עליו כמספד על היחיד אלא למאן דאמר על יצר הרע שנהרג האי הספידא בעי למעבד שמחה בעי למעבד אמאי בכו,כדדרש רבי יהודה לעתיד לבא מביאו הקב"ה ליצר הרע ושוחטו בפני הצדיקים ובפני הרשעים צדיקים נדמה להם כהר גבוה ורשעים נדמה להם כחוט השערה הללו בוכין והללו בוכין צדיקים בוכין ואומרים היאך יכולנו לכבוש הר גבוה כזה ורשעים בוכין ואומרים היאך לא יכולנו לכבוש את חוט השערה הזה ואף הקב"ה תמה עמהם שנאמר (זכריה ח, ו) כה אמר ה' צבאות כי יפלא בעיני שארית העם הזה בימים ההם גם בעיני יפלא,א"ר אסי יצה"ר בתחילה דומה לחוט של בוכיא ולבסוף דומה כעבותות העגלה שנאמר (ישעיהו ה, יח) הוי מושכי העון בחבלי השוא וכעבות העגלה חטאה,תנו רבנן משיח בן דוד שעתיד להגלות במהרה בימינו אומר לו הקב"ה שאל ממני דבר ואתן לך שנאמר (תהלים ב, ז) אספרה אל חוק וגו' אני היום ילדתיך (תהלים ב, ח) שאל ממני ואתנה גוים נחלתך וכיון שראה משיח בן יוסף שנהרג אומר לפניו רבש"ע איני מבקש ממך אלא חיים אומר לו חיים עד שלא אמרת כבר התנבא עליך דוד אביך שנאמר (תהלים כא, ה) חיים שאל ממך נתתה לו וגו',דרש ר' עוירא ואיתימא ר' יהושע בן לוי שבעה שמות יש לו ליצה"ר הקב"ה קראו רע שנאמר (בראשית ח, כא) כי יצר לב האדם רע מנעוריו משה קראו ערל שנאמר (דברים י, טז) ומלתם את ערלת לבבכם דוד קראו טמא שנאמר (תהלים נא, יב) לב טהור ברא לי אלהים מכלל דאיכא טמא,שלמה קראו שונא שנאמר (משלי כה, כא) אם רעב שנאך האכילהו לחם ואם צמא השקהו מים כי גחלים אתה חותה על ראשו וה' ישלם לך אל תקרי ישלם לך אלא ישלימנו לך,ישעיה קראו מכשול שנאמר (ישעיהו נז, יד) סולו סולו פנו דרך הרימו מכשול מדרך עמי יחזקאל קראו אבן שנאמר (יחזקאל לו, כו) והסרתי את לב האבן מבשרכם ונתתי לכם לב בשר יואל קראו צפוני שנאמר (יואל ב, כ) ואת הצפוני ארחיק מעליכם ת"ר ואת הצפוני ארחיק מעליכם זה יצה"ר שצפון ועומד בלבו של אדם,והדחתיו אל ארץ ציה ושממה למקום שאין בני אדם מצויין להתגרות בהן את פניו אל הים הקדמוני שנתן עיניו במקדש ראשון והחריבו והרג תלמידי חכמים שבו וסופו אל הים האחרון שנתן עיניו במקדש שני והחריבו והרג תלמידי חכמים שבו ועלה באשו ותעל צחנתו שמניח אומות העולם ומתגרה בשונאיהם של ישראל כי הגדיל לעשות אמר אביי ובתלמידי חכמים יותר מכולם,כי הא דאביי שמעיה לההוא גברא דקאמר לההיא אתתא נקדים וניזיל באורחא אמר איזיל אפרשינהו מאיסורא אזל בתרייהו תלתא פרסי באגמא כי הוו פרשי מהדדי שמעינהו דקא אמרי אורחין רחיקא וצוותין בסימא,אמר אביי אי מאן דסני לי הוה לא הוה מצי לאוקומיה נפשיה אזל תלא נפשיה בעיבורא דדשא ומצטער אתא ההוא סבא תנא ליה כל הגדול מחבירו יצרו גדול הימנו,אמר רבי יצחק יצרו של אדם מתגבר עליו בכל יום שנאמר (בראשית ו, ה) רק | 52a. It is stated: b“The land will eulogize, each family separately; the family of the house of David separately, and their women separately,the family of the house of Nathan separately, and their women separately” (Zechariah 12:12). This indicates that at the end of days a great eulogy will be organized during which men and women will be separate. bThey said: And arethese bmatters notinferred ia fortiori /i? If in the future,at the end of days referred to in this prophecy, bwhenpeople bare involved ina great beulogy andconsequently bthe evil inclination does not dominate them,as typically during mourning inappropriate thoughts and conduct are less likely, and nevertheless bthe Torah says: Men separately and women separately;then bnow that they are involved inthe bCelebrationof the Drawing of the Water, bandas such bthe evil inclination dominates them,since celebration lends itself to levity, ball the more soshould men and women be separate.,Apropos the eulogy at the end of days, the Gemara asks: For bwhat is the nature of this eulogy?The Gemara answers: bRabbi Dosa and the Rabbis disagree concerning thismatter. bOne saidthat this eulogy is bfor Messiah ben Yosef who was killedin the war of Gog from the land of Magog prior to the ultimate redemption with the coming of Messiah ben David. bAnd one saidthat this eulogy is bfor the evil inclination that was killed. /b,The Gemara asks: bGranted, according to the one who saidthat the lament is for bMessiah ben Yosef who was killed, thiswould be the meaning of that bwhich is writtenin that context: b“And they shall look unto Me because they have thrust him through; and they shall mourn for him, as one mourns for his only son”(Zechariah 12:10). bHowever, according to the one who saidthat the eulogy is bfor the evil inclination that was killed,does one bneed to conduct a eulogyfor bthis?On the contrary, bone should conduct a celebration. Why,then, bdid they cry? /b,The Gemara answers: This can be understood bas Rabbi Yehuda taught: In the future,at the end of days, bGod will bring the evil inclination and slaughter it in the presence of the righteous and in the presence of the wicked.For bthe righteousthe evil inclination bappears to them as a high mountain, andfor bthe wickedit bappearsto bthem asa mere bstrand of hair. These weep and those weep. The righteous weep and say: How were we able to overcome so high a mountain? And the wicked weep and say: How were we unable to overcome this strand of hair? And even the Holy One, Blessed be He, will wonder with them, as it is statedwith regard to the eulogy: b“So says the Lord of hosts: If it be wondrous in the eyes of the remt of this people in those days, it should also be wondrous in My eyes”(Zechariah 8:6).,Apropos the evil inclination and the battle against it, the Gemara cites that which bRav Asi said: Initially,when it begins to entice someone, bthe evil inclination is like a strand of a spider’s web [ ibukhya /i]; and ultimately it is likethe thick bropes of a wagon, as it is stated: “Woe unto them that draw iniquity with cords of vanity, and sin as if it were with a wagon rope”(Isaiah 5:18). Initially, the enticement is almost imperceptible, like a thin strand; however, after one sins, it is like wagon ropes tied tightly around him., bThe Sages taught: To Messiah ben David, who is destined to be revealed swiftly in our time, the Holy One, Blessed be He, says: Ask of Me anything and I will give youwhatever you wish, bas it is stated: “I will tell of the decree;the Lord said unto me: You are My son, bthis day have I begotten you, ask of Me, and I will give the nations for your inheritance,and the ends of the earth for your possession” (Psalms 2:7–8). bOncethe Messiah ben David bsaw Messiah ben Yosef, who was killed, he saysto the Holy One, Blessed be He: bMaster of the Universe, I ask of you only life;that I will not suffer the same fate. The Holy One, Blessed be He, bsays to him: Life?Even bbefore you statedthis request, byour father, David, already prophesied about youwith regard to this matter precisely, bas it is stated: “He asked life of You, You gave it to him;even length of days for ever and ever” (Psalms 21:5).,§ bRabbi Avira, and some say Rabbi Yehoshua ben Levi, taught: The evil inclination has seven names. The Holy One, Blessed be He, called it evil, as it is stated: “For the inclination of a man’s heart is evil from his youth”(Genesis 8:21). bMoses called it uncircumcised, as it is stated: “And circumcise the foreskin of your hearts”(Deuteronomy 10:16). bDavid called it impure, as it is stated: “Create for me a pure heart, O God”(Psalms 51:12); bby inference, there is an impureheart that is the evil inclination., bSolomon called it enemy, as it is stated: “If your enemy is hungry, give him bread to eat, and if he is thirsty, give him water to drink; for you will heap coals of fire upon his head, and the Lord will reward you”(Proverbs 25:21–22). bDo not readit as: bAnd the Lord will reward you [ iyeshalem lakh /i]; ratherread it as: And the Lord bwill reconcile it to you [ iyashlimenu lakh /i].God will cause the evil inclination to love you and no longer seek to entice you to sin., bIsaiah called it a stumbling block, as it is stated: “And He will say: Cast you up, cast you up, clear the way, take up the stumbling block out of the way of My people”(Isaiah 57:14). bEzekiel called it stone, as it is stated: “And I will take away the stony heart out of your flesh, and I will give you a heart of flesh”(Ezekiel 36:26). bJoel called it hidden one, as it says: “But I will remove the northern one [ ihatzefoni /i] far off from you”(Joel 2:20). bThe Sages taughtconcerning the verse: b“But I will remove the northern one [ ihatzefoni /i] far off from you,”that bthis isreferring to bthe evil inclination.And why is the evil inclination referred to as itzefoni /i? It is due to the fact bthat it is always hidden [ itzafun /i] in the heart of man. /b,The ibaraitacontinues interpreting the verse in the book of Joel. b“And will drive it to a land barren and desolate”(Joel 2:20), bwhere there are no people forthe evil inclination bto incite.And what damage does the evil inclination cause? b“With its face toward the eastern [ ihakadmoni /i] sea”(Joel 2:20), bas it set its eyes on the First[imukdam/b] bTemple and destroyed it, and killed the Torah scholars thatwere bin it; “and its end toward the western [ iha’aḥaron /i] sea”(Joel 2:20), bas it set its eyes on the Second[iaḥaron/b] bTemple and destroyed it, and killed the Torah scholars thatwere bin it; “its foulness may come up, and its ill odor may come up”(Joel 2:20), bas it forsakes the nations of the world and incites the enemies ofthe bJewish people:In this context, the term the nations is a euphemism for the Jewish people. The evil inclination seeks to corrupt the Jews more than it does the members of any other nation. b“Because it has done greatly”(Joel 2:20): bAbaye said: Andit provokes bTorah scholars more thanit provokes beveryoneelse.,The Gemara illustrates that point. It is blike thisincident, bas Abaye once heard a certain man say to a certain woman: Let us rise early and go on the road.Upon hearing this, Abaye bsaidto himself: bI will goand accompany them and bprevent them fromviolating bthe prohibitionthat they certainly intend to violate. bHe went after themfor a distance of bthree parasangs in a marshamong the reeds, while they walked on the road, and they did not engage in any wrongful activity. bWhen they were taking leave of each other, he heard that they were saying:We traveled ba long distancetogether, band the company was pleasant company. /b, bAbaye said:In that situation, bifinstead of that man bit had been one whom I hate,a euphemism for himself, bhe would not have been able to restrain himselffrom sinning. After becoming aware of so great a shortcoming bhe went and leaned against the doorpost,thinking band feeling regret. A certain Elder cameand btaught him: Anyone who is greater than another, hisevil binclination is greater than his.Therefore, Abaye should not feel regret, as his realization is a consequence of his greatness., bRabbi Yitzḥak said: A person’s inclination overcomes him each day, as it is stated: “Only /b |
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54. Origen, On First Principles, 4.2.4 (3rd cent. CE - 3rd cent. CE)
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55. Evagrius Ponticus, Praktikos, 28 (4th cent. CE - 4th cent. CE)
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56. Socrates Scholasticus, Ecclesiastical History, 6.18, 6.22 (4th cent. CE - 5th cent. CE)
| 6.18. At this time a silver statue of the Empress Eudoxia covered with a long robe was erected upon a column of porphyry supported by a lofty base. And this stood neither near nor far from the church named Sophia, but one-half the breadth of the street separated them. At this statue public games were accustomed to be performed; these John regarded as an insult offered to the church, and having regained his ordinary freedom and keenness of tongue, he employed his tongue against those who tolerated them. Now while it would have been proper to induce the authorities by a supplicatory petition to discontinue the games, he did not do this, but employing abusive language he ridiculed those who had enjoined such practices. The empress once more applied his expressions to herself as indicating marked contempt toward her own person: she therefore endeavored to procure the convocation of another council of bishops against him. When John became aware of this, he delivered in the church that celebrated oration commencing with these words: 'Again Herodias raves; again she is troubled; she dances again; and again desires to receive John's head in a charger.' This, of course, exasperated the empress still more. Not long after the following bishops arrived: Leontius bishop of Ancyra in Asia, Ammonius of Laodicea in Pisidia, Briso of Philippi in Thrace, Acacius of Berœa in Syria, and some others. John presented himself fearlessly before them, and demanded an investigation of the charges which were made against him. But the anniversary of the birth of our Saviour having recurred, the emperor would not attend church as usual, but sent Chrysostom a message to the effect that he should not partake of the communion with him until he had cleared himself of the crimes with which he stood impeached. Now as John maintained a bold and ardent bearing, and his accusers seemed to grow faint-hearted, the bishops present, setting aside all other matters, said they would confine themselves to this sole consideration, that he had on his own responsibility, after his deposition, again seated himself in the episcopal chair, without being authorized by an ecclesiastical council. As he alleged that sixty-five bishops who had held communion with him had reinstated him, the partisans of Leontius objected, saying: 'A larger number voted against you, John, in the Synod.' But although John then contended that this was a canon of the Arians, and not of the catholic church, and therefore it was inoperative against him - for it had been framed in the council convened against Athanasius at Antioch, for the subversion of the doctrine of consubstantiality - the bishops would not listen to his defense, but immediately condemned him, without considering that by using this canon they were sanctioning the deposition of Athanasius himself. This sentence was pronounced a little before Easter; the emperor therefore sent to tell John that he could not go to the church, because two Synods had condemned him. Accordingly Chrysostom was silenced, and went no more to the church; but those who were of his party celebrated Easter in the public baths which are called Constantian, and thenceforth left the church. Among them were many bishops and presbyters, with others of the clerical order, who from that time held their assemblies apart in various places, and were from him denominated 'Johannites.' For the space of two months, John refrained from appearing in public; after which a decree of the emperor sent him into exile. Thus he was led into exile by force, and on the very day of his departure, some of the Johannites set fire to the church, which by means of a strong easterly wind, communicated with the senate-house. This conflagration happened on the 20th of June, under the sixth consulate of Honorius, which he bore in conjunction with Arist netus. The severities which Optatus, the prefect of Constantinople, a pagan in religion, and a hater of the Christians, inflicted on John's friends, and how he put many of them to death on account of this act of incendiarism, I ought, I believe, to pass by in silence. 6.22. It will not be out of place here, I conceive, to give some account of Sisinnius. He was, as I have often said, a remarkably eloquent man, and well-instructed in philosophy. But he had particularly cultivated logic, and was profoundly skilled in the interpretation of the holy Scriptures; insomuch that the heretic Eunomius often shrank from the acumen which his reasoning displayed. As regards his diet he was not simple; for although he practised the strictest moderation, yet his table was always sumptuously furnished. He was also accustomed to indulge himself by wearing white garments, and bathing twice a day in the public baths. And when some one asked him 'why he, a bishop, bathed himself twice a day?' he replied, 'Because it is inconvenient to bathe thrice.' Going one day from courtesy to visit the bishop Arsacius, he was asked by one of the friends of that bishop, 'why he wore a garment so unsuitable for a bishop? And where it was written that an ecclesiastic should be clothed in white?' 'Do you tell me first,' said he, 'where it is written that a bishop should wear black?' When he that made the inquiry knew not what to reply to this counter-question: 'You cannot show,' rejoined Sisinnius, 'that a priest should be clothed in black. But Solomon is my authority, whose exhortation is, Let your garments be white. Ecclesiastes 9:8 And our Saviour in the Gospels appears clothed in white raiment: moreover he showed Moses and Elias to the apostles, clad in white garments.' His prompt reply to these and other questions called forth the admiration of those present. Again when Leontius bishop of Ancyra in Galatia Minor, who had taken away a church from the Novatians, was on a visit to Constantinople, Sisinnius went to him, and begged him to restore the church. But he received him rudely, saying, 'You Novatians ought not to have churches; for you take away repentance, and shut out Divine mercy.' As Leontius gave utterance to these and many other such revilings against the Novatians, Sisinnius replied: 'No one repents more heartily than I do.' And when Leontius asked him 'Why do you repent?' 'That I came to see you,' said he. On one occasion John the bishop having a contest with him, said, 'The city cannot have two bishops.' 'Nor has it,' said Sisinnius. John being irritated at this response, said, 'You see you pretend that you alone are the bishop.' 'I do not say that,' rejoined Sisinnius; 'but that I am not bishop in your estimation only, who am such to others.' John being still more chafed at this reply, said, 'I will stop your preaching; for you are a heretic.' To which Sisinnius good-humoredly replied, 'I will give you a reward, if you will relieve me from so arduous a duty.' John being softened a little by this answer, said, 'I will not make you cease to preach, if you find speaking so troublesome.' So facetious was Sisinnius, and so ready at repartee: but it would be tedious to dwell further on his witticisms. Wherefore by means of a few specimens we have illustrated what sort of a person he was, deeming these as sufficient. I will merely add that he was celebrated for erudition, and on account of it all the bishops who succeeded him loved and honored him; and not only they but all the leading members of the senate also esteemed and admired him. He is the author of many works: but they are characterized by too great an affectation of elegance of diction, and a lavish intermingling of poetic expressions. On which account he was more admired as a speaker than as a writer; for there was dignity in his countece and voice, as well as in his form and aspect, and every movement of his person was graceful. On account of these features he was loved by all the sects, and he was in special favor with Atticus the bishop. But I must conclude this brief notice of Sisinnius. |
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57. Anon., 2 Enoch, 52.1-52.15
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58. Anon., Liber Pontificalis, 39
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59. Babylonian Talmud, Avodah Zarah, None
| 18b. ומי יימר דהכי איכא [א"ל השתא חזית] הוו הנהו כלבי דהוו קא אכלי אינשי שקל קלא שדא בהו הוו קאתו למיכליה אמר אלהא דמאיר ענני שבקוה ויהבה ליה,לסוף אשתמע מילתא בי מלכא אתיוה אסקוה לזקיפה אמר אלהא דמאיר ענני אחתוה אמרו ליה מאי האי אמר להו הכי הוה מעשה,אתו חקקו לדמותיה דר' מאיר אפיתחא דרומי אמרי כל דחזי לפרצופא הדין לייתיה יומא חדא חזיוהי רהט אבתריה רהט מקמייהו על לבי זונות איכא דאמרי בשולי עובדי כוכבים חזא טמש בהא ומתק בהא איכא דאמרי אתא אליהו אדמי להו כזונה כרכתיה אמרי חס ושלום אי ר' מאיר הוה לא הוה עביד הכי,קם ערק אתא לבבל איכא דאמרי מהאי מעשה ואיכא דאמרי ממעשה דברוריא:,תנו רבנן ההולך לאיצטדינין ולכרקום וראה שם את הנחשים ואת החברין בוקיון ומוקיון ומוליון ולוליון בלורין סלגורין הרי זה מושב לצים ועליהם הכתוב אומר (תהלים א, א) אשרי האיש אשר לא הלך וגו' כי אם בתורת ה' חפצו הא למדת. שדברים הללו מביאין את האדם לידי ביטול תורה,ורמינהי [הולכין] לאיצטדינין מותר מפני שצווח ומציל ולכרקום מותר מפני ישוב מדינה ובלבד שלא יתחשב עמהם ואם נתחשב עמהם אסור קשיא איצטדינין אאיצטדינין קשיא כרקום אכרקום,בשלמא כרקום אכרקום ל"ק כאן במתחשב עמהן כאן בשאין מתחשב עמהן אלא איצטדינין אאיצטדינין קשיא,תנאי היא דתניא אין הולכין לאיצטדינין מפני מושב לצים ור' נתן מתיר מפני שני דברים אחד מפני שצווח ומציל ואחד מפני שמעיד עדות אשה להשיאה,תנו רבנן אין הולכין לטרטיאות ולקרקסיאות מפני שמזבלין שם זיבול לעבודת כוכבים דברי ר' מאיר וחכמים אומרים מקום שמזבלין אסור מפני חשד עבודת כוכבים ומקום שאין מזבלין שם אסור מפני מושב לצים,מאי בינייהו אמר ר' חנינא מסורא נשא ונתן איכא בינייהו,דרש ר' שמעון בן פזי מאי דכתיב אשרי האיש אשר לא הלך בעצת רשעים ובדרך חטאים לא עמד ובמושב לצים לא ישב וכי מאחר שלא הלך היכן עמד ומאחר שלא עמד היכן ישב ומאחר שלא ישב היכן לץ,אלא לומר לך שאם הלך סופו לעמוד ואם עמד סופו לישב ואם ישב סופו ללוץ ואם לץ עליו הכתוב אומר (משלי ט, יב) אם חכמת חכמת לך ואם לצת לבדך תשא,א"ר אליעזר כל המתלוצץ יסורין באין עליו שנאמר (ישעיהו כח, כב) ועתה אל תתלוצצו פן יחזקו מוסריכם אמר להו רבא לרבנן במטותא בעינא מינייכו דלא תתלוצצו דלא ליתו עלייכו יסורין,אמר רב קטינא כל המתלוצץ מזונותיו מתמעטין שנאמר (הושע ז, ה) משך ידו את לוצצים אמר רבי שמעון בן לקיש כל המתלוצץ נופל בגיהנם שנאמר (משלי כא, כד) זד יהיר לץ שמו עושה בעברת זדון ואין עברה אלא גיהנם שנאמר (צפניה א, טו) יום עברה היום ההוא,אמר ר' אושעיא כל המתייהר נופל בגיהנם שנאמר זד יהיר לץ שמו עושה בעברת זדון ואין עברה אלא גיהנם שנאמר יום עברה היום ההוא אמר רבי חנילאי בר חנילאי כל המתלוצץ גורם כלייה לעולם שנאמר ועתה אל תתלוצצו פן יחזקו מוסריכם כי כלה ונחרצה שמעתי,אמר רבי אליעזר קשה היא שתחילת' יסורין וסופו כלייה דרש ר' שמעון בן פזי אשרי האיש אשר לא הלך לטרטיאות ולקרקסיאות של עובדי כוכבים ובדרך חטאים לא עמד זה שלא עמד בקנגיון ובמושב לצים לא ישב שלא ישב בתחבולות,שמא יאמר אדם הואיל ולא הלכתי לטרטיאות ולקרקסיאות ולא עמדתי בקנגיון אלך ואתגרה בשינה ת"ל ובתורתו יהגה יומם ולילה,אמר רב שמואל בר נחמני א"ר יונתן אשרי האיש אשר לא הלך בעצת רשעים זה | 18b. bAnd who can say that this isthe case, that I will be saved by this utterance? Rabbi Meir bsaid to him: You will now see. There were thesecarnivorous bdogs that would devour people;Rabbi Meir btook a clodof earth, bthrewit bat them,and when bthey came to devour him, he said: God of Meir answer me!The dogs then bleft himalone, bandafter seeing this the guard bgavethe daughter of Rabbi Ḥanina ben Teradyon btoRabbi Meir., bUltimately the matter was heardin bthe king’s court,and the guard, who bwas brought and taken to be hanged, said: God of Meir answer me!They then blowered him down,as they were unable to hang him. bThey said to him: What is this? He said to them: This was the incidentthat occurred, and he proceeded to relate the entire story to them., bTheythen bwentand bengraved the image of Rabbi Meir at the entrance of Romewhere it would be seen by everyone, and they bsaid: Anyone who seesa man with bthis face should bring himhere. bOne day,Romans bsawRabbi Meir and bran after him,and bhe ran away from themand bentered a brothelto hide. bSome sayhe then escaped capture because bhe sawfood bcooked by gentilesand bdipped [ itemash /i] thisfinger binthe food band tastedit bwith thatother finger, and thereby fooled them into thinking that he was eating their food, which they knew Rabbi Meir would not do. And bsome saythat he escaped detection because bElijah came, appeared to them as a prostituteand bembracedRabbi Meir. The Romans who were chasing him bsaid: Heaven forbid, if this were Rabbi Meir, he would not actin bthatmanner.,Rabbi Meir barose, fled,and barrived in Babylonia.The Gemara notes: bThere arethose bwho saythat he fled because bof this incident, and there arethose bwho saythat he fled due to embarrassment bfrom the incident involvinghis wife bBerurya. /b,§ bThe Sages taught:With regard to bone who goes to stadiums [ ile’itztadinin /i]where people are killed in contests with gladiators or beasts, bor to a camp of besiegers [ iulkharkom /i]where different forms of entertainment are provided for the besieging army, bandhe bsees therethe acts of bthe diviners and those who cast spells,or the acts of the clowns known as ibukiyon /i, or imukiyon /i, or imuliyon /i, or iluliyon /i,or ibelurin /i,or isalgurin /i, this iscategorized as b“the seat of the scornful”; and with regard tosuch places bthe verse states: “Happy is the man that has not walkedin the council of the wicked, nor stood in the way of sinners, nor sat in the seat of the scornful. bBut his delight is in the Torah of the Lord”(Psalms 1:1–2). bYou learnfrom here bthat these matters bring a person to derelictionof the study bof Torah,since had he not sat in “the seat of the scornful,” he would delight in the study of Torah., bAndthe Gemara braises a contradictionfrom another ibaraita /i: bOne is permittedto bgo to stadiums, because he can scream and savethe life of a Jew who would otherwise be killed there; band it is permittedto go bto a camp of besiegers, becauseat times one can provide for the public bwelfareby petitioning the besiegers and saving the residents of the btown, provided that he is not countedas one bof them; but if he is countedas one bof them, it is prohibited.This is bdifficult,as there is a contradiction between the statement about attending bstadiumsin the first ibaraitaand the statement baboutattending bstadiumsin the second ibaraita /i, and is similarly bdifficultas there is a contradiction between the statement about ba camp of besiegersin the first ibaraitaand the statement babout a camp of besiegersin the second ibaraita /i.,The Gemara continues: bGranted,the apparent contradiction between one statement about ba camp of besiegersand the other statement babout a camp of besiegersis bnot difficult,as bhere,the first ibaraitais referring to a case bwhere he is countedas one bof them,and bthere,the second ibaraitais referring to a case bwhere he is not countedas one bof them. Butwith regard to the contradiction between the ruling about attending bstadiumsin the first ibaraitaand the ruling baboutattending bstadiumsin the second ibaraita /i, it is bdifficult. /b,The Gemara answers: This issue bisa dispute between itanna’im /i, as it is taughtin a ibaraita /i: bOne may not go to stadiums, becausethey are considered b“the seat of the scornful.” And Rabbi Natan permitsattending stadiums bdue to tworeasons; boneis bbecause he can scream and savethe life of someone who would otherwise be killed, bandthe other boneis bbecauseeven if he cannot save the man’s life, bhe can provide testimonythat ba woman’shusband died, which will enable her bto marryagain., bThe Sages taught: One may not go to theaters [ iletarteiot /i] or circuses [ iulkirkaseiot /i] because they sacrifice offerings there toobjects of bidol worship;this is bthe statement of Rabbi Meir. And the Rabbis say: It is prohibitedto go to ba place where they sacrificeofferings, bdue to a suspicion of idol worship, and it isalso bprohibitedto go to ba place where they do not sacrificeofferings, bdue toit being considered b“the seat of the scornful.” /b,The Gemara asks: bWhat isthe practical difference bbetweenthe opinion of the Rabbis and that of Rabbi Meir? After all, according to both opinions it is prohibited to attend theaters or circuses. bRabbi Ḥanina of Sura said:The difference bbetween themarises in the case of one who bengaged in businessthere. According to Rabbi Meir, the profits are forbidden as the proceeds of idol worship, as Rabbi Meir maintains that the gentiles certainly worship idols at theaters or circuses. Conversely, according to the Rabbis, the profits are forbidden only if it is established that they worshipped idols there.,§ Apropos the earlier discussion of the evils of scornfulness, the Gemara cites several statements that criticize such behavior. bRabbi Shimon ben Pazi taught: Whatis the meaning of that bwhich is written: “Happy is the man that has not walked in the counsel of the wicked, nor stood in the way of sinners, nor sat in the seat of the scornful”(Psalms 1:1)? bSince he did not walkin the counsel of the wicked, bhowcould bhe standwith them? bAnd since he did not stand, howcould bhe sitwith them? bAnd since he did not sitwith them, bhowcould bhehave bscorned?Since he never joined the company of the wicked, he would have no reason to be involved with them in any manner., bRather,the verse serves bto say to you that if he walkedwith the wicked, bhe will ultimately standwith them. bAnd if he stoodwith them, bhe will ultimately sitin their company, band if he sat, he will ultimately scornalong with them. bAnd if he scorned, the verse says about him: “If you are wise, you are wise for yourself; and if you scorn, you alone shall bear it”(Proverbs 9:12)., bRabbi Eliezer says:Concerning banyone who scoffs, suffering will befall him, as it is stated: “Now therefore do not be scoffers, lest your suffering be made strong”(Isaiah 28:22). Similarly, bRava said to the Sageswho were sitting before him: bPlease, I ask of you that you not scoff, so that suffering will not befall you. /b, bRav Ketina says:Concerning banyone who scoffs, his sustece is lessened, as it is stated: “He stretches out his hand with scorners”(Hosea 7:5), meaning that God withdraws His providence from scoffers and does not provide for them. bRabbi Shimon ben Lakish says: Anyone who scoffs falls into Gehenna, as it is stated: “A proud and haughty man, scorner is his name, he acts in arrogant wrath”(Proverbs 21:24). bAnd wrathmeans bnothing other than Gehenna, as it is statedwith regard to the Day of Judgment: b“That day is a day of wrath”(Zephaniah 1:15)., bRabbi Oshaya says,based on the same verse: bAnyone who is haughty falls into Gehenna, as it is stated: “A proud and haughty man, scorner is his name, he acts in arrogant wrath”(Proverbs 21:24). bAnd wrath means nothing other than Gehenna, as it is stated: “That day is a day of wrath”(Zephaniah 1:15). bRabbi Ḥanilai bar Ḥanilai says: Anyone who scoffs causes exterminationto be wrought bupon the world, as it is stated: “Now therefore do not be scoffers, lest your suffering be made strong; for an extermination wholly determined have I heardfrom the Lord, the God of hosts, upon the whole land” (Isaiah 28:22)., bRabbi Eliezer says:Scoffing bis a severesin, bas at firstone is punished with bsuffering, and ultimatelyone is punished with bextermination. Rabbi Shimon ben Pazi taught: “Happy is the man that has not walkedin the counsel of the wicked,” this is referring btothe btheaters and circuses of gentiles; “nor stood in the way of sinners,” thisis referring to bone who has not stoodas an observer bat bestial contests [ ibekinigiyyon /i]; “nor sat in the seat of the scornful,”this is referring to bone who has not sat in the bad companyof people who engage in scoffing and jeering., bLest a person say: Since I did not go to theaters and circuses, and did not stand in bestial contests, I will go and indulge in sleep, the verse states: “And he meditates in His law day and night”(Psalms 1:2). This demonstrates that it is not sufficient simply to avoid transgressions; rather, it is necessary to engage actively in Torah study.,§ The Gemara relates an alternative homiletic interpretation of the verse discussed above. bRav Shmuel bar Naḥmani saysthat bRabbi Yonatan says: “Happy is the man that has not walked in the counsel of the wicked”(Psalms 1:1); bthis /b |
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