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Tiresias: The Ancient Mediterranean Religions Source Database



6304
Hebrew Bible, Psalms, 104.35


יִתַּמּוּ חַטָּאִים מִן־הָאָרֶץ וּרְשָׁעִים עוֹד אֵינָם בָּרֲכִי נַפְשִׁי אֶת־יְהוָה הַלְלוּ־יָהּ׃Let sinners cease out of the earth, and let the wicked be no more. Bless the LORD, O my soul. Hallelujah.


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

12 results
1. Hebrew Bible, Deuteronomy, 9.19, 23.23 (9th cent. BCE - 3rd cent. BCE)

9.19. כִּי יָגֹרְתִּי מִפְּנֵי הָאַף וְהַחֵמָה אֲשֶׁר קָצַף יְהוָה עֲלֵיכֶם לְהַשְׁמִיד אֶתְכֶם וַיִּשְׁמַע יְהוָה אֵלַי גַּם בַּפַּעַם הַהִוא׃ 23.23. וְכִי תֶחְדַּל לִנְדֹּר לֹא־יִהְיֶה בְךָ חֵטְא׃ 9.19. For I was in dread of the anger and hot displeasure, wherewith the LORD was wroth against you to destroy you. But the LORD hearkened unto me that time also." 23.23. But if thou shalt forbear to vow, it shall be no sin in thee."
2. Hebrew Bible, Hosea, 6.3 (9th cent. BCE - 3rd cent. BCE)

6.3. וְנֵדְעָה נִרְדְּפָה לָדַעַת אֶת־יְהוָה כְּשַׁחַר נָכוֹן מוֹצָאוֹ וְיָבוֹא כַגֶּשֶׁם לָנוּ כְּמַלְקוֹשׁ יוֹרֶה אָרֶץ׃ 6.3. And let us know, eagerly strive to know the LORD, His going forth is sure as the morning; And He shall come unto us as the rain, As the latter rain that watereth the earth.’"
3. Hebrew Bible, Job, 3.17 (9th cent. BCE - 3rd cent. BCE)

3.17. שָׁם רְשָׁעִים חָדְלוּ רֹגֶז וְשָׁם יָנוּחוּ יְגִיעֵי כֹחַ׃ 3.17. There the wicked cease from troubling; And there the weary are at rest."
4. Hebrew Bible, Psalms, 2.1, 3.1-3.2, 28.6, 103.2, 103.20-103.22, 104.1, 104.31, 134.2, 144.1 (9th cent. BCE - 3rd cent. BCE)

2.1. וְעַתָּה מְלָכִים הַשְׂכִּילוּ הִוָּסְרוּ שֹׁפְטֵי אָרֶץ׃ 2.1. לָמָּה רָגְשׁוּ גוֹיִם וּלְאֻמִּים יֶהְגּוּ־רִיק׃ 3.2. יְהוָה מָה־רַבּוּ צָרָי רַבִּים קָמִים עָלָי׃ 28.6. בָּרוּךְ יְהוָה כִּי־שָׁמַע קוֹל תַּחֲנוּנָי׃ 103.2. בָּרֲכִי נַפְשִׁי אֶת־יְהוָה וְאַל־תִּשְׁכְּחִי כָּל־גְּמוּלָיו׃ 103.2. בָּרֲכוּ יְהוָה מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְבָרוֹ לִשְׁמֹעַ בְּקוֹל דְּבָרוֹ׃ 103.21. בָּרֲכוּ יְהוָה כָּל־צְבָאָיו מְשָׁרְתָיו עֹשֵׂי רְצוֹנוֹ׃ 103.22. בָּרֲכוּ יְהוָה כָּל־מַעֲשָׂיו בְּכָל־מְקֹמוֹת מֶמְשַׁלְתּוֹ בָּרֲכִי נַפְשִׁי אֶת־יְהוָה׃ 104.1. בָּרֲכִי נַפְשִׁי אֶת־יְהוָה יְהוָה אֱלֹהַי גָּדַלְתָּ מְּאֹד הוֹד וְהָדָר לָבָשְׁתָּ׃ 104.1. הַמְשַׁלֵּחַ מַעְיָנִים בַּנְּחָלִים בֵּין הָרִים יְהַלֵּכוּן׃ 104.31. יְהִי כְבוֹד יְהוָה לְעוֹלָם יִשְׂמַח יְהוָה בְּמַעֲשָׂיו׃ 134.2. שְׂאוּ־יְדֵכֶם קֹדֶשׁ וּבָרֲכוּ אֶת־יְהוָה׃ 2.1. Why are the nations in an uproar? And why do the peoples mutter in vain?" 3.2. LORD, how many are mine adversaries become! Many are they that rise up against me." 28.6. Blessed be the LORD, Because He hath heard the voice of my supplications." 103.2. Bless the LORD, O my soul, And forget not all His benefits;" 103.20. Bless the LORD, ye angels of His, Ye mighty in strength, that fulfil His word, Hearkening unto the voice of His word." 103.21. Bless the LORD, all ye His hosts; Ye ministers of His, that do His pleasure." 103.22. Bless the LORD, all ye His works, In all places of His dominion; Bless the LORD, O my soul." 104.1. Bless the LORD, O my soul. O LORD my God, Thou art very great; Thou art clothed with glory and majesty." 104.31. May the glory of the LORD endure for ever; let the LORD rejoice in His works!" 134.2. Lift up your hands to the sanctuary, And bless ye the LORD."
5. Hebrew Bible, 2 Samuel, 22 (8th cent. BCE - 5th cent. BCE)

6. Hebrew Bible, Isaiah, 6.6, 56.7, 66.24 (8th cent. BCE - 5th cent. BCE)

6.6. וַיָּעָף אֵלַי אֶחָד מִן־הַשְּׂרָפִים וּבְיָדוֹ רִצְפָּה בְּמֶלְקַחַיִם לָקַח מֵעַל הַמִּזְבֵּחַ׃ 56.7. וַהֲבִיאוֹתִים אֶל־הַר קָדְשִׁי וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן עַל־מִזְבְּחִי כִּי בֵיתִי בֵּית־תְּפִלָּה יִקָּרֵא לְכָל־הָעַמִּים׃ 66.24. וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים הַפֹּשְׁעִים בִּי כִּי תוֹלַעְתָּם לֹא תָמוּת וְאִשָּׁם לֹא תִכְבֶּה וְהָיוּ דֵרָאוֹן לְכָל־בָּשָׂר׃ 6.6. Then flew unto me one of the seraphim, with a glowing stone in his hand, which he had taken with the tongs from off the altar;" 56.7. Even them will I bring to My holy mountain, And make them joyful in My house of prayer; Their burnt-offerings and their sacrifices Shall be acceptable upon Mine altar; For My house shall be called A house of prayer for all peoples." 66.24. And they shall go forth, and look Upon the carcasses of the men that have rebelled against Me; For their worm shall not die, Neither shall their fire be quenched; And they shall be an abhorring unto all flesh. "
7. Hebrew Bible, Ecclesiastes, 12.12 (5th cent. BCE - 2nd cent. BCE)

12.12. וְיֹתֵר מֵהֵמָּה בְּנִי הִזָּהֵר עֲשׂוֹת סְפָרִים הַרְבֵּה אֵין קֵץ וְלַהַג הַרְבֵּה יְגִעַת בָּשָׂר׃ 12.12. And furthermore, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh."
8. Hebrew Bible, Nehemiah, 8.8, 8.14 (5th cent. BCE - 4th cent. BCE)

8.8. וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃ 8.14. וַיִּמְצְאוּ כָּתוּב בַּתּוֹרָה אֲשֶׁר צִוָּה יְהוָה בְּיַד־מֹשֶׁה אֲשֶׁר יֵשְׁבוּ בְנֵי־יִשְׂרָאֵל בַּסֻּכּוֹת בֶּחָג בַּחֹדֶשׁ הַשְּׁבִיעִי׃ 8.8. And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading." 8.14. And they found written in the Law, how that the LORD had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month;"
9. Hebrew Bible, Daniel, 7.23, 10.13 (2nd cent. BCE - 2nd cent. BCE)

7.23. כֵּן אֲמַר חֵיוְתָא רְבִיעָיְתָא מַלְכוּ רביעיא [רְבִיעָאָה] תֶּהֱוֵא בְאַרְעָא דִּי תִשְׁנֵא מִן־כָּל־מַלְכְוָתָא וְתֵאכֻל כָּל־אַרְעָא וּתְדוּשִׁנַּהּ וְתַדְּקִנַּהּ׃ 10.13. וְשַׂר מַלְכוּת פָּרַס עֹמֵד לְנֶגְדִּי עֶשְׂרִים וְאֶחָד יוֹם וְהִנֵּה מִיכָאֵל אַחַד הַשָּׂרִים הָרִאשֹׁנִים בָּא לְעָזְרֵנִי וַאֲנִי נוֹתַרְתִּי שָׁם אֵצֶל מַלְכֵי פָרָס׃ 7.23. Thus he said: ‘The fourth beast shall be a fourth kingdom upon earth, which shall be diverse from all the kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces." 10.13. But the prince of the kingdom of Persia withstood me one and twenty days; but, lo, Michael, one of the chief princes, came to help me; and I was left over there beside the kings of Persia."
10. 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.
11. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE)

22a. אילו לא חמאת בה אימה מילין דעזיבה בכדי לא אדרתה מי אדרתה אמרה ליה לא ושרייה,בר ברתיה דרבי ינאי סבא אתא לקמיה דרבי ינאי סבא אמר ליה אילו הוה ידעת דפתחין פינקסך וממשמשין בעובדך מי נדרת אמר ליה לא ושרייה,אמר רבי אבא מאי קראה ואחר נדרים לבקר ואף על גב דפתח רבי ינאי ליה אנן לא פתחינן ליה בהא,ולא פתחינן בהדא אחרנייתא דאמר רבה בר בר חנה אמר רבי יוחנן מאי פתח ליה רבן גמליאל לההוא סבא יש בוטה כמדקרות חרב ולשון חכמים מרפא כל הבוטה ראוי לדוקרו בחרב; אלא לשון חכמים מרפא.,ולא פתחינן בהדא אחרנייתא דתניא רבי נתן אומר הנודר כאילו בנה במה והמקיימו כאילו מקריב עליו קרבן ברישא פתחינן בסיפא אביי אמר פתחינן רבא אמר לא פתחינן,רב כהנא מתני לה להא שמעתא בהדין לישנא... רב טביומי מתני הכי בסיפא לא פתחינן ברישא אביי אמר פתחינן רבא אמר לא פתחינן והלכתא לא פתחינן לא ברישא ולא בסיפא,ולא פתחינן בהא נמי דשמואל דאמר שמואל אף על פי שמקיימו נקרא רשע אמר רבי אבהו מאי קרא וכי תחדל לנדור לא יהיה בך חטא ויליף חדלה חדלה כתיב הכא כי תחדל לנדור וכתיב התם שם רשעים חדלו רוגז,אמר רב יוסף אף אנן נמי תנינא כנדרי כשרים לא אמר כלום כנדרי רשעים נדר בנזיר ובקרבן ובשבועה,אמר רבי שמואל בר נחמני אמר רבי יונתן כל הכועס כל מיני גיהנם שולטין בו שנאמר והסר כעס מלבך והעבר רעה מבשרך ואין רעה אלא גיהנם שנאמר כל פעל ה' למענהו וגם רשע ליום רעה,ולא עוד אלא שהתחתוניות שולטות בו שנאמר ונתן ה' לך שם לב רגז וכליון עינים ודאבון נפש איזהו דבר שמכלה את העינים ומדאיב את הנפש הוי אומר אלו התחתוניות,עולא במיסקיה לארעא דישראל איתלוו ליה תרין בני חוזאי בהדיה קם חד שחטיה לחבריה אמר ליה לעולא יאות עבדי אמר ליה אין ופרע ליה בית השחיטה כי אתא לקמיה דרבי יוחנן אמר ליה דילמא חס ושלום אחזיקי ידי עוברי עבירה אמר ליה נפשך הצלת,קא תמה רבי יוחנן מכדי כתיב ונתן ה' לך שם לב רגז בבבל כתיב אמר ליה ההוא שעתא 22a. bHad her mother not seen inappropriate [ iaziva /i] mattersor behavior bin herthat should be stopped, bshe would not have taken a vow with regard to her for nothing;had you known that the neighbors would say that, bwould you have taken a vow with regard to her? She said to him: No, and he dissolvedthe vow bfor her. /b,The Gemara relates: bThe son of the daughter of Rabbi Yannai the Elder came before Rabbi Yannai the Elderto dissolve a vow. bHe said to him: Had you known thatwhen you make a vow bthey open your record book [ ipinekas /i]in heaven band examine your actions, would you have vowed? He said to him: No, and he dissolvedthe vow bfor him. /b, bRabbi Abba said: What is the versefrom which it is derived that taking a vow leads to one’s deeds being examined? It is b“And after vows to make inquiry”(Proverbs 20:25). This is interpreted to mean that after one takes a vow, his actions are reviewed in heaven. The Gemara comments: bAnd although Rabbi Yannai broacheddissolution bwith himin this way, bwe do not broachdissolution bin thismanner bforone who vows, by asking if he regrets it because his actions will be examined in heaven. This is because one might be embarrassed, upon hearing such a question, to say that he does not have regret, and he will claim untruthfully that he is regretful., bAnd wealso bdo not broachdissolution bin this otherway, bas Rabba bar bar Ḥana saidthat bRabbi Yoḥa said: Whattype of dissolution bdid Rabban Gamliel broach for a certain elderly manwho had taken a vow and came before him for dissolution? He informed him that it is written: b“There is one who speaks like the piercing of a sword, but the tongue of the wise is health”(Proverbs 12:18), which is interpreted to mean: bAnyone who verbally expressesthe language of a vow, it is bappropriate to pierce him with a sword, buthe has another option: b“The tongue of the wise is health,”since the Sages can release him from his vow. Quoting this verse with its interpretation is also not an acceptable method of broaching dissolution., bWealso bdo not broachdissolution busing this othermethod, bas it is taughtin a ibaraita /i: bRabbi Natan says: One who vowsis considered bas if he builta personal baltaroutside the Temple, which is prohibited, band one who fulfillsthis vow is considered bas if he sacrifices an offering on it. With the first clause, we may broachdissolution by informing the one who vowed that vowing is akin to building an altar outside the Temple, but with regard to bthe latter clausethere is a dispute among the Sages. bAbaye said: We do broachdissolution by telling someone that fulfilling a vow is like sacrificing an offering on a forbidden altar, while bRava said: We do not broachdissolution with it., bRav Kahana taught this ihalakhain this wording,i.e., the wording that was just cited. However, bRav Tavyumei taughtthis ihalakhain bthis way:With regard to what is written bin the last clause,all agree that bwe do not broachdissolution in this way. With regard to what is written bin the first clause,there is a dispute among the Sages. bAbaye said: We do broachdissolution in this manner, while bRava said: We do not broach dissolutionin this manner either. The Gemara concludes: bAnd the ihalakhaisthat bwe do not broachdissolution using beitherthe language bin the first clause orthe language bin the latter clause. /b, bAndfurthermore, bwe also do not broachdissolution bwith thisstatement bof Shmuel, as Shmuel said:With regard to one who vows, balthough he fulfills it, he is called wicked. Rabbi Abbahu said: What is the versefrom which this is derived? It is b“But if you refrain [ iteḥdal /i] from vowing there will be no sin in you”(Deuteronomy 23:23), band he derivesthe word iḥadala /ihere from the word iḥadala /ielsewhere. bIt is written here: “But if you refrain [ iteḥdal /i] from vowing,” and it is written there: “There the wicked cease [ iḥadlu /i] from troubling”(Job 3:17). The parallel language demonstrates that vowing is an act of the wicked., bRav Yosef said: We, too, learnin the mishna (9a): If one says he vows blike the vows of the virtuous, he has not said anything.If he says: bLike the vows of the wicked, he has vowed with regard tobecoming ba nazirite, or with regard toobligating himself in ban offering, or with regard totaking ban oath.From here it is also apparent that vowing is an act of the wicked.,§ Apropos the verse “There the wicked cease from troubling,” the Gemara cites a related statement: bRabbi Shmuel bar Naḥmani saidthat bRabbi Yonatan said: Anyone who gets angry, all kinds of Gehenna rule over him,because anger causes him to transgress all kinds of severe sins, bas it is stated: “Therefore remove vexation from your heart and put away evil from your flesh”(Ecclesiastes 11:10), band the evilmentioned bis nothing other than Gehenna, as it is stated: “The Lord has made everything for His own purpose and even the wicked for the day of evil”(Proverbs 16:4), which is interpreted to mean that ultimately the day of the evildoer in Gehenna will arrive., bAnd not only that, butalso bhemorrhoids will control him, as it is stated: “But the Lord shall give you there a trembling heart, and failing of eyes, and languishing of soul”(Deuteronomy 28:65). bWhichis the bmatterof sickness bthat causes failing of the eyesin pain band causes languishing of the soul? You must say thisis referring to bhemorrhoids. /b,The Gemara relates: bUlla, on his ascent to Eretz Yisrael, had two residents of Ḥozai join him.Because of a brawl between them, bone aroseand bslaughtered the other.The assailant bsaid to Ulla: Did I act properly? He said to him: Yes, and open the place of the slaughter,i.e., cut it more so that he will die faster. bWhenUlla bcame before Rabbi Yoḥa,Ulla bsaid to him: Perhaps, Heaven forbid, I strengthened the hands of sinnersby commending him, although I did so merely because I was afraid that he would kill me. bHe said to him: You saved yourselfby doing so, as it is permitted for one to say words like this in order to save his own life.,With regard to the narrative itself, bRabbi Yoḥa wondered: Now, it is writtenin the passage of curses: b“But the Lord shall give you there a trembling heart”(Deuteronomy 28:65) and this bis written with regard to Babylonia,because in the exile an individual possesses a trembling and angry heart. How is it possible that in Eretz Yisrael a person can get so angry as to murder another? Ulla bsaid to him: At that momentwhen the incident occurred
12. Babylonian Talmud, Shevuot, None (3rd cent. CE - 6th cent. CE)

18b. ואנן במקדש תנן אלא משום דלא דמי ארוכה דהכא קצרה דהתם וארוכה דהתם קצרה דהכא,מתקיף לה רב הונא בריה דרב נתן ומי אמר אביי אנוס הוא אלמא בשלא סמוך לוסתה קאמרינן והא אביי דאמר חייב שתים אלמא בסמוך לוסתה עסקינן,כי איתמר דאביי בעלמא איתמר,בעא מיניה רבי יונתן בן יוסי בן לקוניא מרבי שמעון בן יוסי בן לקוניא אזהרה לבועל נדה מנין מן התורה שקל קלא פתק ביה אזהרה לבועל נדה (ויקרא יח, יט) ואל אשה בנדת טומאתה לא תקרב,אלא אזהרה למשמש עם הטהורה ואמרה לו נטמאתי דלא ניפריש מיד מנלן אמר חזקיה אמר קרא (ויקרא טו, כד) ותהי נדתה עליו אפי' בשעת נדתה תהא עליו,אשכחן עשה לא תעשה מנלן אמר רב פפא אמר קרא לא תקרב לא תקרב נמי לא תפרוש הוא דכתיב (ישעיהו סה, ה) האומרים קרב אליך אל תגש בי כי קדשתיך,ת"ר (ויקרא טו, לא) והזרתם את בני ישראל מטומאתם אמר רבי יאשיה מיכן אזהרה לבני ישראל שיפרשו מנשותיהן סמוך לוסתן וכמה אמר רבה עונה,א"ר יוחנן משום רבי שמעון בן יוחאי כל שאינו פורש מאשתו סמוך לוסתה אפילו הויין לו בנים כבני אהרן מתים דכתיב והזרתם את בני ישראל מטומאתם והדוה בנדתה וסמיך ליה אחרי מות,אמר ר' חייא בר אבא אמר רבי יוחנן כל הפורש מאשתו סמוך לוסתה הויין לו בנים זכרים דכתיב (ויקרא יא, מז) להבדיל בין הטמא ובין הטהור וסמיך ליה אשה כי תזריע וילדה זכר רבי יהושע בן לוי אמר הויין לו בנים ראויין להוראה דכתיב (ויקרא י, י) להבדיל ולהורות,אמר רבי חייא בר אבא אמר רבי יוחנן כל המבדיל על היין במוצאי שבתות הויין לו בנים זכרים דכתיב להבדיל בין הקדש ובין החול וכתיב התם להבדיל בין הטמא ובין הטהור וסמיך ליה אשה כי תזריע רבי יהושע בן לוי אמר בנים ראוין להוראה דכתיב להבדיל ולהורות,אמר רבי בנימין בר יפת אמר רבי אלעזר כל המקדש את עצמו בשעת תשמיש הויין לו בנים זכרים שנאמר (ויקרא יא, מד) והתקדשתם והייתם קדושים וסמיך ליה אשה כי תזריע:,רבי אליעזר אומר השרץ ונעלם ממנו כו': מאי בינייהו,אמר חזקיה שרץ ונבלה איכא בינייהו ר' אליעזר סבר בעינן עד דידע אי בשרץ איטמי אי בנבלה איטמי ורבי עקיבא סבר לא בעינן עד דידע דכיון דידע דאיטמא בעולם לא צריך אי בשרץ איטמי אי בנבלה איטמי,וכן אמר עולא שרץ ונבלה איכא בינייהו דעולא רמי דרבי אליעזר אדרבי אליעזר ומשני מי א"ר אליעזר בעינן עד דידע אי בשרץ איטמי אי בנבלה איטמי,ורמינהי אמר רבי אליעזר מה נפשך חלב אכל חייב נותר אכל חייב שבת חילל חייב יום הכפורים חילל חייב אשתו נדה בעל חייב אחותו בעל חייב,אמר לו רבי יהושע הרי הוא אומר (ויקרא ד, כג) או הודע אליו חטאתו אשר חטא בה עד שיודע לך במה חטא,ומשני התם אשר חטא והביא אמר רחמנא חטא כל שהוא הכא מכדי כתיב (ויקרא ה, ב) בכל דבר טמא או בנבלת שרץ טמא למה לי שמע מינה בעינן עד דידע אי בשרץ איטמי אי בנבלה איטמי,ורבי עקיבא איידי 18b. bAnd we learnedthis difference in the mishna specifically bwith regard toritual impurity in bthe Temple.If such a distinction were also in effect with regard to a menstruating woman, the mishna would mention it. bRather,one can explain: No parallel distinction is made, bbecausethe two cases bare not similarin their details. The blongway bhere,with regard to a menstruating woman, namely, that the man must wait, is like the bshortestway bthere,with regard to impurity in the Temple, namely, that the impure person must leave the Temple by way of the most direct route. bAndthe blongway bthere,with regard to the Temple, is like the bshortestway bhere,with regard to a menstruating woman., bRav Huna, son of Rav Natan, objects towhat Abaye said: bDid Abayereally bsaywith regard to the mishna that if the man withdraws with a flaccid penis he is exempt because bhe isconsidered ba victim of circumstances beyond his control? Apparently,then, bwe are speakingof a man who engaged in intercourse with a woman bnot near the expected date ofher menstruation, and therefore the situation is considered beyond his control. bButis it not bAbaye who saysthat he is bliableto bring btwosin-offerings for this transgression, one for his initial entry and one for his withdrawal? bApparently, we are dealing witha man who engaged in intercourse with a woman bnear the expected date ofher menstruation, so he is considered an unwitting transgressor, who is liable to bring a sin-offering, and is not the victim of circumstances beyond his control. Consequently, Abaye’s two statements contradict each other.,The Gemara answers: bWhenthis statement bof Abaye was stated,that the man is liable to bring two sin-offerings, it bwas stated in general.It was not relating to the case in the mishna, but was an independent ruling concerning one who engages in intercourse with a woman near the expected date of her menstruation.,§ bRabbi Yonatan ben Yosei ben Lakonya asked Rabbi Shimon ben Yosei ben Lakonya: From where in the Torahis the bprohibition concerning one who engages in intercourse with a menstruating woman [ inidda /i]derived? Rabbi Shimon ben Yosei ben Lakonya btook a clod [ ikala /i]of earth band threwit bat himin reproach and said to him: Is there a need to search the Torah for a derivation for the bprohibition concerning one who engages in intercourse with a menstruating woman?The verse states: b“And a woman who is impure by her uncleanness [ inidda /i] you shall not approach,to uncover her nakedness” (Leviticus 18:19)?,The Gemara explains the intent of the question of Rabbi Yonatan ben Yosei ben Lakonya: bRather, from where do wederive the bprohibition with regard tothe case in the mishna concerning one who bwas engaging in intercourse with a ritually pure woman, and sheexperienced menstrual bleeding and bsaid to him: I have become impure, that he must not withdraw immediately?In response to this question bḤizkiyya said: The verse states:“And if any man lies with her, band her menstrual flow shall be upon him”(Leviticus 15:24), teaching that bevenat any time bwhen she is menstruating,the prohibition bshall be upon him;therefore, he must not withdraw from her immediately.,The Gemara asks: bWe founda source for ba positive mitzvawith regard to the manner in which one must withdraw from a menstruating woman; bfrom where do wederive that immediate withdrawal is also subject to ba prohibition? Rav Pappa said: The verse states:“And a woman who is impure by her uncleanness byou shall not approach,to uncover her nakedness” (Leviticus 18:19). The Gemara explains: b“You shall not approach [ itikrav /i]”means balsothe opposite: bYou shall not withdraw, as it is written: “Those who say: Withdraw [ ikerav /i] to yourself, come not near to me, for I am holier than you”(Isaiah 65:5), where “ ikerav /i” means remove or withdraw.,§ Having mentioned that it is prohibited for a man to engage in intercourse with a woman near the expected date of her menstruation, the Gemara cites a ibaraitain which bthe Sages taught:The verse with regard to a menstruating woman states: b“And shall you separate the children of Israel from their uncleanness”(Leviticus 15:31), bRabbi Yoshiya says: From herewe derive ba prohibition to the children of Israel that they must separate from their wives near the expected date oftheir menstruation. bAnd how longbefore must they separate? bRabba says: A set interval of timefor the ritual impurity of a menstruating woman, which is half of a twenty-four hour day, either the daytime or the nighttime., bRabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai:With regard to banyone who does not separate from his wife near the expected date ofher menstruation, bevenif bhe has sonswho are fit to be great and holy blike the sons of Aaron,these sons bwill diedue to his sin, bas it is written: “And shall you separate the children of Israel from their uncleanness… /bthis is the law… bof her that is sick with her menstrual flow”(Leviticus 15:31–33), bandit is stated bnear it: “After the death ofthe two sons of Aaron” (Leviticus 16:1).,Concerning this matter, bRabbi Ḥiyya bar Abba saysthat bRabbi Yoḥa says: Anyone who separates himself from his wife near the expected date ofher menstruation bwill have male children, as it is written: “To distinguish between the impure and the pure”(Leviticus 11:47), bandit is stated bnear it: “If a woman conceive and bear a male child”(Leviticus 12:2). bRabbi Yehoshua ben Levi says: He will have sons who are worthy of teaching ihalakha /i, bas it is written: “To distinguish… /bbetween the impure and the pure, band to teachthe children of Israel all the statutes” (Leviticus 10:10–11).,The Gemara continues to expound these verses: bRabbi Ḥiyya bar Abba saysthat bRabbi Yoḥa says: Anyone who recites ihavdalaover wine at the conclusion of iShabbatot /i,and not over some other beverage, bwill have male children, as it is written: “To distinguish between the holy and the unholy,and between the impure and the pure” (Leviticus 10:10), band it is written thereonce again: b“To distinguish between the impure and the pure”(Leviticus 11:47), bandit is stated bnear it: “If a woman conceiveand bear a male child” (Leviticus 12:2). bRabbi Yehoshua ben Levi says:Anyone who recites ihavdalaover wine at the conclusion of iShabbatot bwill have sons who are worthy of teaching ihalakha /i, bas it is written: “To distinguishbetween the holy and the unholy… band to teach”(Leviticus 10:10–11)., bRabbi Binyamin bar Yefet saysthat bRabbi Elazar says: Anyone who sanctifies himselfwith modest conduct bwhile engaging in sexual intercourse will have male children, as it is stated: “You shall sanctify yourselves, and you shall be holy”(Leviticus 11:44), bandit is stated bnear it: “If a woman conceiveand bear a male child” (Leviticus 12:2).,§ The mishna teaches: bRabbi Eliezer says:With regard to the sliding-scale offering the verse states: “Or if a person touches any impure thing, whether it is the carcass of a non-kosher undomesticated animal, or the carcass of a non-kosher domesticated animal, or the carcass of a non-kosher bcreeping animal, and it is hidden from him,so that he is impure” (Leviticus 5:2). The juxtaposition of the words “and it is hidden” to the words “a creeping animal” teaches that one is liable to bring a sliding-scale offering when it was hidden from him that he had contracted ritual impurity from a creeping animal, but not when it was hidden from him that he was entering the Temple or partaking of sacrificial food. Rabbi Akiva says that it is from the words “and it is hidden from him, so that he is impure” that it is derived that one is liable to bring a sliding-scale offering for a lapse of awareness about his impurity, but not for a lapse of awareness about the Temple or the sacrificial food. The Gemara asks: Since Rabbi Eliezer and Rabbi Akiva agree about the ihalakha /i, bwhat isthe practical difference bbetween them? /b, bḤizkiyya says: There isa practical difference bbetween themin a case where one initially knew that he had contracted ritual impurity, but he did not know whether the impurity was contracted from ba creeping animal orfrom bthe carcass of an unslaughtered animal. Rabbi Eliezer holdsthat for him to be liable to bring an offering, bwe require that heinitially bknow whether he contracted impurity from a creeping animal or he contracted impurity from an unslaughtered animal carcass,and if he never knew this, he does not bring an offering. bAnd Rabbi Akiva holdsthat for him to be liable to bring an offering, bwe do not require that he knowthis detail; bsince he knows in generalterms bthat he contracted impurity,it is bnot necessarythat one know bwhether he contracted the impurity from a creeping animal or he contracted the impurity from an unslaughtered animal carcass. /b, bAnd Ulla also says: There isa practical difference bbetween themin a case where the person did not know whether he contracted impurity from ba creeping animal orfrom bthe carcass of an unslaughtered animal. Ulladid not say this explicitly, but rather he braises a contradictionbetween this statement bof Rabbi Eliezer andanother statement bof Rabbi Eliezer, andthen bresolvesit. He asked: bDoes Rabbi Eliezeractually bsaythat in order to be liable to bring a sliding-scale offering, bwe require thatone initially bknow whether he contracted impurity from a creeping animal or he contracted impurity from an unslaughtered animal carcass? /b, bAnd he raises a contradictionfrom a ibaraitawith regard to one who ate a forbidden food but did not know whether it was forbidden fat or it was inotar /i, part of a sacrifice left over after the time allotted for its consumption; or one who performed labor but did not know whether it was Shabbat or Yom Kippur; or one who engaged in intercourse but did not know whether it was with his menstruating wife or with his sister. In all these cases Rabbi Eliezer holds that he must bring a sin-offering, whereas Rabbi Yehoshua deems him exempt. bRabbi Eliezer says: Whichever way youlook at it, he is liable. If he bate forbidden fathe is bliable;if he bate inotar /ihe is bliable.If he bdesecrated Shabbathe is bliable;if he bdesecrated Yom Kippurhe is bliable.If bhe engaged in intercourse with his menstruating wife,he is bliable;if bhe engaged in intercourse with his sister,he is bliable.In all these cases, he knows that he transgressed, and he is liable to bring a sin-offering., bRabbi Yehoshua said toRabbi Eliezer: The verse bstateswith regard to a sin-offering: b“Or if his sin, in which he sinned, became known to him”(Leviticus 4:23), teaching that there is no liability for an offering buntil it becomes known tothe sinner the manner bin which he sinned.According to this ibaraita /i, Rabbi Eliezer himself holds that in order to become liable to bring a sin-offering, it is not necessary that one know precisely which prohibition he violated., bAndUlla bresolvesthe contradiction: bThere,with regard to liability to bring a sin-offering, bthe Merciful One states:“Or if his sin, bin which he sinned,became known to him, bhe shall bringhis offering” (Leviticus 4:23), teaching that it suffices that he knows that he committed bsometype of bsin. Here,with regard to ritual impurity in the Temple, bsince it is writtenat the beginning of the verse: “Or if a person touches bany impure thing”(Leviticus 5:2), bwhy do Ineed that which is stated immediately afterward: b“Or the carcass of a non-kosher creeping animal”? Conclude from itthat bwe require that heinitially bknow whether he contracted impurity from a creeping animal or he contracted impurity from an unslaughtered animal carcass,and if he never knew this, he does not bring an offering.,The Gemara asks: bAnd Rabbi Akiva,who does not expound the verses in this way, what does he say to this? The Gemara answers: He maintains that bsince /b


Subjects of this text:

subject book bibliographic info
ammi, r./ammi b. abba, r. Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 219
beruriah Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 218
biblical texts, verses as warrants for teaching Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 218
brouria Butts and Gross, Jews and Syriac Christians: Intersections across the First Millennium. (2010) 200
circumcision Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 218, 219
cult Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 163
davar aher Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 219
derash, amplification of text Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 219
derash, davar aher Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 219
derash, ika deamri Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 219
derash, literal reading of names Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 219
derash, missing letters or words Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 219
derash, of straightforward meaning Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 218
derash, peshat impacted by Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 219
derash, reduplication of terms Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 219
derash, shift of terms in passage Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 219
derash, spelling or calligraphy, variations in Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 219
ezra Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 163
festival of booths Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 163
form Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 163
form criticism Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 163
genre Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 163
grice, h. p. James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 151
haftarah Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 166
haggai, r. Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 218
helbo, r. Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 218
historical summary Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 163
ika deamri Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 219
implicature, and maxim of manner James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 151
isaac, r. Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 218
israel/israelite Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 166
jacob of nisibis' Butts and Gross, Jews and Syriac Christians: Intersections across the First Millennium. (2010) 200
jeremiah b. elazar, r., peshat reading of Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 218
judah, r. Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 218
knowledge Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 163
levites Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 163
meir, r. Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 218
memory, common Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 163
moses Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 166; Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 218
narrative James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 151
order (τάξις) James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 151
peshat Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 218, 219
prayer Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 166
prophecy/prophecies/prophetic/prophet Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 166
rabbi, davar aher (multiplication of textual meanings) Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 219
rabbi, peshat used by Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 218
rabin b. r. adda Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 218
rav, exegetical techniques of Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 218
rava, on government hierarchy Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 218
resh lakish, peshat interpretations of Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 218
ritual, healing Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 166
schema, narrative Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 163
siddur/siddurim Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 166
simeon b. pazzi, r. Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 219
simeon b. yohai, r. Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 218
torah Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 166
ulla, r./aha b. ulla, r. Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 218
word play, missing letters or words Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 219
yohanan, r., peshat interpretations of Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 218
yose, r. Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 218