1. Septuagint, 1 Esdras, 8.71 (10th cent. BCE - 2nd cent. BCE)
| 8.71. As soon as I heard these things I rent my garments and my holy mantle, and pulled out hair from my head and beard, and sat down in anxiety and grief. |
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2. Septuagint, Baruch, 1.3 (10th cent. BCE - 2nd cent. BCE)
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3. Hebrew Bible, Deuteronomy, 3.24, 9.26 (9th cent. BCE - 3rd cent. BCE)
| 3.24. אֲדֹנָי יְהוִה אַתָּה הַחִלּוֹתָ לְהַרְאוֹת אֶת־עַבְדְּךָ אֶת־גָּדְלְךָ וְאֶת־יָדְךָ הַחֲזָקָה אֲשֶׁר מִי־אֵל בַּשָּׁמַיִם וּבָאָרֶץ אֲשֶׁר־יַעֲשֶׂה כְמַעֲשֶׂיךָ וְכִגְבוּרֹתֶךָ׃ 9.26. וָאֶתְפַּלֵּל אֶל־יְהוָה וָאֹמַר אֲדֹנָי יְהוִה אַל־תַּשְׁחֵת עַמְּךָ וְנַחֲלָתְךָ אֲשֶׁר פָּדִיתָ בְּגָדְלֶךָ אֲשֶׁר־הוֹצֵאתָ מִמִּצְרַיִם בְּיָד חֲזָקָה׃ | 3.24. ’O Lord GOD, Thou hast begun to show Thy servant Thy greatness, and Thy strong hand; for what god is there in heaven or on earth, that can do according to Thy works, and according to Thy mighty acts?" 9.26. And I prayed unto the LORD, and said: ‘O Lord GOD, destroy not Thy people and Thine inheritance, that Thou hast redeemed through Thy greatness, that Thou hast brought forth out of Egypt with a mighty hand." |
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4. Hebrew Bible, Exodus, 2.24, 6.4 (9th cent. BCE - 3rd cent. BCE)
| 2.24. וַיִּשְׁמַע אֱלֹהִים אֶת־נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת־בְּרִיתוֹ אֶת־אַבְרָהָם אֶת־יִצְחָק וְאֶת־יַעֲקֹב׃ 6.4. וְגַם הֲקִמֹתִי אֶת־בְּרִיתִי אִתָּם לָתֵת לָהֶם אֶת־אֶרֶץ כְּנָעַן אֵת אֶרֶץ מְגֻרֵיהֶם אֲשֶׁר־גָּרוּ בָהּ׃ | 2.24. And God heard their groaning, and God remembered His covet with Abraham, with Isaac, and with Jacob." 6.4. And I have also established My covet with them, to give them the land of Canaan, the land of their sojournings, wherein they sojourned." |
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5. Hebrew Bible, Genesis, 9.15-9.16, 19.7, 41.9 (9th cent. BCE - 3rd cent. BCE)
| 9.15. וְזָכַרְתִּי אֶת־בְּרִיתִי אֲשֶׁר בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר וְלֹא־יִהְיֶה עוֹד הַמַּיִם לְמַבּוּל לְשַׁחֵת כָּל־בָּשָׂר׃ 9.16. וְהָיְתָה הַקֶּשֶׁת בֶּעָנָן וּרְאִיתִיהָ לִזְכֹּר בְּרִית עוֹלָם בֵּין אֱלֹהִים וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר אֲשֶׁר עַל־הָאָרֶץ׃ 19.7. וַיֹּאמַר אַל־נָא אַחַי תָּרֵעוּ׃ 41.9. וַיְדַבֵּר שַׂר הַמַּשְׁקִים אֶת־פַּרְעֹה לֵאמֹר אֶת־חֲטָאַי אֲנִי מַזְכִּיר הַיּוֹם׃ | 9.15. that I will remember My covet, which is between Me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh." 9.16. And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covet between God and every living creature of all flesh that is upon the earth.’" 19.7. And he said: ‘I pray you, my brethren, do not so wickedly." 41.9. Then spoke the chief butler unto Pharaoh, saying: ‘I make mention of my faults this day:" |
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6. Hebrew Bible, Joel, 2.32 (9th cent. BCE - 3rd cent. BCE)
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7. Hebrew Bible, Numbers, 16.31 (9th cent. BCE - 3rd cent. BCE)
| 16.31. וַיְהִי כְּכַלֹּתוֹ לְדַבֵּר אֵת כָּל־הַדְּבָרִים הָאֵלֶּה וַתִּבָּקַע הָאֲדָמָה אֲשֶׁר תַּחְתֵּיהֶם׃ | 16.31. And it came to pass, as he made an end of speaking all these words, that the ground did cleave asunder that was under them." |
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8. Hebrew Bible, Psalms, 73.19, 74.2, 85.12, 88.6, 91.2, 98.3, 104.1, 105.1, 105.10, 105.47, 106.1, 106.8, 106.15, 106.21, 106.31, 110.1, 117.1, 121.4, 135.1, 137.2-137.4, 137.7, 138.14, 139.8, 139.14, 140.8, 141.8 (9th cent. BCE - 3rd cent. BCE)
| 74.2. הַבֵּט לַבְּרִית כִּי מָלְאוּ מַחֲשַׁכֵּי־אֶרֶץ נְאוֹת חָמָס׃ 74.2. זְכֹר עֲדָתְךָ קָנִיתָ קֶּדֶם גָּאַלְתָּ שֵׁבֶט נַחֲלָתֶךָ הַר־צִיּוֹן זֶה שָׁכַנְתָּ בּוֹ׃ 85.12. אֱמֶת מֵאֶרֶץ תִּצְמָח וְצֶדֶק מִשָּׁמַיִם נִשְׁקָף׃ 88.6. בַּמֵּתִים חָפְשִׁי כְּמוֹ חֲלָלִים שֹׁכְבֵי קֶבֶר אֲשֶׁר לֹא זְכַרְתָּם עוֹד וְהֵמָּה מִיָּדְךָ נִגְזָרוּ׃ 91.2. אֹמַר לַיהוָה מַחְסִי וּמְצוּדָתִי אֱלֹהַי אֶבְטַח־בּוֹ׃ 104.1. בָּרֲכִי נַפְשִׁי אֶת־יְהוָה יְהוָה אֱלֹהַי גָּדַלְתָּ מְּאֹד הוֹד וְהָדָר לָבָשְׁתָּ׃ 104.1. הַמְשַׁלֵּחַ מַעְיָנִים בַּנְּחָלִים בֵּין הָרִים יְהַלֵּכוּן׃ 105.1. וַיַּעֲמִידֶהָ לְיַעֲקֹב לְחֹק לְיִשְׂרָאֵל בְּרִית עוֹלָם׃ 105.1. הוֹדוּ לַיהוָה קִרְאוּ בִּשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילוֹתָיו׃ 106.1. וַיּוֹשִׁיעֵם מִיַּד שׂוֹנֵא וַיִּגְאָלֵם מִיַּד אוֹיֵב׃ 106.1. הַלְלוּיָהּ הוֹדוּ לַיהוָה כִּי־טוֹב כִּי לְעוֹלָם חַסְדּוֹ׃ 106.21. שָׁכְחוּ אֵל מוֹשִׁיעָם עֹשֶׂה גְדֹלוֹת בְּמִצְרָיִם׃ 106.31. וַתֵּחָשֶׁב לוֹ לִצְדָקָה לְדֹר וָדֹר עַד־עוֹלָם׃ 110.1. לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃ 117.1. הַלְלוּ אֶת־יְהוָה כָּל־גּוֹיִם שַׁבְּחוּהוּ כָּל־הָאֻמִּים׃ 121.4. הִנֵּה לֹא־יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל׃ 135.1. הַלְלוּ יָהּ הַלְלוּ אֶת־שֵׁם יְהוָה הַלְלוּ עַבְדֵי יְהוָה׃ 135.1. שֶׁהִכָּה גּוֹיִם רַבִּים וְהָרַג מְלָכִים עֲצוּמִים׃ 137.2. עַל־עֲרָבִים בְּתוֹכָהּ תָּלִינוּ כִּנֹּרוֹתֵינוּ׃ 137.3. כִּי שָׁם שְׁאֵלוּנוּ שׁוֹבֵינוּ דִּבְרֵי־שִׁיר וְתוֹלָלֵינוּ שִׂמְחָה שִׁירוּ לָנוּ מִשִּׁיר צִיּוֹן׃ 137.4. אֵיךְ נָשִׁיר אֶת־שִׁיר־יְהוָה עַל אַדְמַת נֵכָר׃ 139.8. אִם־אֶסַּק שָׁמַיִם שָׁם אָתָּה וְאַצִּיעָה שְּׁאוֹל הִנֶּךָּ׃ 139.14. אוֹדְךָ עַל כִּי נוֹרָאוֹת נִפְלֵיתִי נִפְלָאִים מַעֲשֶׂיךָ וְנַפְשִׁי יֹדַעַת מְאֹד׃ 140.8. יְהֹוִה אֲדֹנָי עֹז יְשׁוּעָתִי סַכֹּתָה לְרֹאשִׁי בְּיוֹם נָשֶׁק׃ 141.8. כִּי אֵלֶיךָ יְהֹוִה אֲדֹנָי עֵינָי בְּכָה חָסִיתִי אַל־תְּעַר נַפְשִׁי׃ | 74.2. Remember Thy congregation, which Thou hast gotten of old, Which Thou hast redeemed to be the tribe of Thine inheritance; And mount Zion, wherein Thou hast dwelt." 85.12. Truth springeth out of the earth; And righteousness hath looked down from heaven." 88.6. Set apart among the dead, Like the slain that lie in the grave, Whom Thou rememberest no more; And they are cut off from Thy hand. ." 91.2. I will say of the LORD, who is my refuge and my fortress, My God, in whom I trust," 104.1. Bless the LORD, O my soul. O LORD my God, Thou art very great; Thou art clothed with glory and majesty." 105.1. O give thanks unto the LORD, call upon His name; Make known His doings among the peoples." 105.10. And He established it unto Jacob for a statute, To Israel for an everlasting covet;" 106.1. Hallelujah. O give thanks unto the LORD; for He is good; for His mercy endureth for ever." 106.21. They forgot God their saviour, Who had done great things in Egypt;" 106.31. And that was counted unto him for righteousness, Unto all generations for ever." 110.1. A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'" 117.1. O praise the LORD, all ye nations; Laud Him, all ye peoples." 121.4. Behold, He that keepeth Israel Doth neither slumber nor sleep." 135.1. Hallelujah. Praise ye the name of the LORD; Give praise, O ye servants of the LORD," 137.2. Upon the willows in the midst thereof We hanged up our harps." 137.3. For there they that led us captive asked of us words of song, And our tormentors asked of us mirth: ‘Sing us one of the songs of Zion.'" 137.4. How shall we sing the LORD’S song In a foreign land?" 139.8. If I ascend up into heaven, Thou art there; If I make my bed in the nether-world, behold, Thou art there." 139.14. I will give thanks unto Thee, for I am fearfully and wonderfully made; Wonderful are Thy works; and that my soul knoweth right well." 140.8. O GOD the Lord, the strength of my salvation, Who hast screened my head in the day of battle," 141.8. For mine eyes are unto Thee, O GOD the Lord; In Thee have I taken refuge, O pour not out my soul." |
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9. Hebrew Bible, 1 Kings, 8.33, 8.35 (8th cent. BCE - 5th cent. BCE)
| 8.33. בְּהִנָּגֵף עַמְּךָ יִשְׂרָאֵל לִפְנֵי אוֹיֵב אֲשֶׁר יֶחֶטְאוּ־לָךְ וְשָׁבוּ אֵלֶיךָ וְהוֹדוּ אֶת־שְׁמֶךָ וְהִתְפַּלְלוּ וְהִתְחַנְּנוּ אֵלֶיךָ בַּבַּיִת הַזֶּה׃ 8.35. בְּהֵעָצֵר שָׁמַיִם וְלֹא־יִהְיֶה מָטָר כִּי יֶחֶטְאוּ־לָךְ וְהִתְפַּלְלוּ אֶל־הַמָּקוֹם הַזֶּה וְהוֹדוּ אֶת־שְׁמֶךָ וּמֵחַטָּאתָם יְשׁוּבוּן כִּי תַעֲנֵם׃ | 8.33. When Thy people Israel are smitten down before the enemy, when they do sin against Thee, if they turn again to Thee, and confess Thy name, and pray and make supplication unto Thee in this house;" 8.35. When heaven is shut up, and there is no rain, when they do sin against Thee; if they pray toward this place, and confess Thy name, and turn from their sin, when Thou dost afflict them;" |
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10. Hebrew Bible, 2 Kings, 13.23 (8th cent. BCE - 5th cent. BCE)
| 13.23. וַיָּחָן יְהוָה אֹתָם וַיְרַחֲמֵם וַיִּפֶן אֲלֵיהֶם לְמַעַן בְּרִיתוֹ אֶת־אַבְרָהָם יִצְחָק וְיַעֲקֹב וְלֹא אָבָה הַשְׁחִיתָם וְלֹא־הִשְׁלִיכָם מֵעַל־פָּנָיו עַד־עָתָּה׃ | 13.23. But the LORD was gracious unto them, and had compassion on them, and had respect unto them, because of His covet with Abraham, Isaac, and Jacob, and would not destroy them, neither hath He cast them from His presence until now." |
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11. Hebrew Bible, Amos, 7.2, 7.5 (8th cent. BCE - 6th cent. BCE)
| 7.2. וְהָיָה אִם־כִּלָּה לֶאֱכוֹל אֶת־עֵשֶׂב הָאָרֶץ וָאֹמַר אֲדֹנָי יְהוִה סְלַח־נָא מִי יָקוּם יַעֲקֹב כִּי קָטֹן הוּא׃ 7.5. וָאֹמַר אֲדֹנָי יְהוִה חֲדַל־נָא מִי יָקוּם יַעֲקֹב כִּי קָטֹן הוּא׃ | 7.2. And if it had come to pass, that when they had made an end of eating the grass of the land—so I said: O Lord GOD, forgive, I beseech Thee; How shall Jacob stand? for he is small." 7.5. Then said I: O Lord GOD, cease, I beseech Thee; How shall Jacob stand? for he is small." |
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12. Hebrew Bible, Habakkuk, 3.13 (8th cent. BCE - 6th cent. BCE)
| 3.13. יָצָאתָ לְיֵשַׁע עַמֶּךָ לְיֵשַׁע אֶת־מְשִׁיחֶךָ מָחַצְתָּ רֹּאשׁ מִבֵּית רָשָׁע עָרוֹת יְסוֹד עַד־צַוָּאר סֶלָה׃ | 3.13. Thou art come forth for the deliverance of Thy people, for the deliverance of Thine anointed; Thou woundest the head out of the house of the wicked, uncovering the foundation even unto the neck. Selah" |
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13. Hebrew Bible, Jeremiah, 1.1, 31.9, 31.15, 43.6-43.7, 43.13 (8th cent. BCE - 5th cent. BCE)
| 1.1. רְאֵה הִפְקַדְתִּיךָ הַיּוֹם הַזֶּה עַל־הַגּוֹיִם וְעַל־הַמַּמְלָכוֹת לִנְתוֹשׁ וְלִנְתוֹץ וּלְהַאֲבִיד וְלַהֲרוֹס לִבְנוֹת וְלִנְטוֹעַ׃ 1.1. דִּבְרֵי יִרְמְיָהוּ בֶּן־חִלְקִיָּהוּ מִן־הַכֹּהֲנִים אֲשֶׁר בַּעֲנָתוֹת בְּאֶרֶץ בִּנְיָמִן׃ 31.9. בִּבְכִי יָבֹאוּ וּבְתַחֲנוּנִים אוֹבִילֵם אוֹלִיכֵם אֶל־נַחֲלֵי מַיִם בְּדֶרֶךְ יָשָׁר לֹא יִכָּשְׁלוּ בָּהּ כִּי־הָיִיתִי לְיִשְׂרָאֵל לְאָב וְאֶפְרַיִם בְּכֹרִי הוּא׃ 31.15. כֹּה אָמַר יְהוָה קוֹל בְּרָמָה נִשְׁמָע נְהִי בְּכִי תַמְרוּרִים רָחֵל מְבַכָּה עַל־בָּנֶיהָ מֵאֲנָה לְהִנָּחֵם עַל־בָּנֶיהָ כִּי אֵינֶנּוּ׃ 43.6. אֶת־הַגְּבָרִים וְאֶת־הַנָּשִׁים וְאֶת־הַטַּף וְאֶת־בְּנוֹת הַמֶּלֶךְ וְאֵת כָּל־הַנֶּפֶשׁ אֲשֶׁר הִנִּיחַ נְבוּזַרְאֲדָן רַב־טַבָּחִים אֶת־גְּדַלְיָהוּ בֶּן־אֲחִיקָם בֶּן־שָׁפָן וְאֵת יִרְמְיָהוּ הַנָּבִיא וְאֶת־בָּרוּךְ בֶּן־נֵרִיָּהוּ׃ 43.7. וַיָּבֹאוּ אֶרֶץ מִצְרַיִם כִּי לֹא שָׁמְעוּ בְּקוֹל יְהוָה וַיָּבֹאוּ עַד־תַּחְפַּנְחֵס׃ 43.13. וְשִׁבַּר אֶת־מַצְּבוֹת בֵּית שֶׁמֶשׁ אֲשֶׁר בְּאֶרֶץ מִצְרָיִם וְאֶת־בָּתֵּי אֱלֹהֵי־מִצְרַיִם יִשְׂרֹף בָּאֵשׁ׃ | 1.1. THE WORDS of Jeremiah the son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin," 31.9. They shall come with weeping, And with supplications will I lead them; I will cause them to walk by rivers of waters, In a straight way wherein they shall not stumble; For I am become a father to Israel, And Ephraim is My first-born." 31.15. Thus saith the LORD: A voice is heard in Ramah, Lamentation, and bitter weeping, Rachel weeping for her children; She refuseth to be comforted for her children, Because they are not." 43.6. the men, and the women, and the children, and the king’s daughters, and every person that Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam, the son of Shaphan, and Jeremiah the prophet, and Baruch the son of Neriah;" 43.7. and they came into the land of Egypt; for they hearkened not to the voice of the LORD; and they came even to Tahpanhes." 43.13. He shall also break the pillars of Beth-shemesh, that is in the land of Egypt; and the houses of the gods of Egypt shall he burn with fire.’" |
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14. Hebrew Bible, Joshua, 8.22 (8th cent. BCE - 5th cent. BCE)
| 8.22. וְאֵלֶּה יָצְאוּ מִן־הָעִיר לִקְרָאתָם וַיִּהְיוּ לְיִשְׂרָאֵל בַּתָּוֶךְ אֵלֶּה מִזֶּה וְאֵלֶּה מִזֶּה וַיַּכּוּ אוֹתָם עַד־בִּלְתִּי הִשְׁאִיר־לוֹ שָׂרִיד וּפָלִיט׃ | 8.22. And the other came forth out of the city against them; so they were in the midst of Israel, some on this side, and some on that side; and they smote them, so that they let none of them remain or escape." |
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15. Hebrew Bible, Judges, 6.22, 16.28 (8th cent. BCE - 5th cent. BCE)
| 6.22. וַיַּרְא גִּדְעוֹן כִּי־מַלְאַךְ יְהוָה הוּא וַיֹּאמֶר גִּדְעוֹן אֲהָהּ אֲדֹנָי יְהוִה כִּי־עַל־כֵּן רָאִיתִי מַלְאַךְ יְהוָה פָּנִים אֶל־פָּנִים׃ 16.28. וַיִּקְרָא שִׁמְשׁוֹן אֶל־יְהוָה וַיֹּאמַר אֲדֹנָי יֱהֹוִה זָכְרֵנִי נָא וְחַזְּקֵנִי נָא אַךְ הַפַּעַם הַזֶּה הָאֱלֹהִים וְאִנָּקְמָה נְקַם־אַחַת מִשְּׁתֵי עֵינַי מִפְּלִשְׁתִּים׃ | 6.22. And when Gid῾on perceived that he was an angel of the Lord, Gid῾on said, Alas, O Lord God! because I have surely seen an angel of the Lord face to face." 16.28. And Shimshon called to the Lord, and said, O Lord God, remember me, I pray Thee, and strengthen me, I pray Thee, only this once, O God, that I may be avenged on the Pelishtim for one of my two eyes." |
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16. Hebrew Bible, Lamentations, 1.2, 1.16 (8th cent. BCE - 5th cent. BCE)
| 1.2. רְאֵה יְהוָה כִּי־צַר־לִי מֵעַי חֳמַרְמָרוּ נֶהְפַּךְ לִבִּי בְּקִרְבִּי כִּי מָרוֹ מָרִיתִי מִחוּץ שִׁכְּלָה־חֶרֶב בַּבַּיִת כַּמָּוֶת׃ 1.2. בָּכוֹ תִבְכֶּה בַּלַּיְלָה וְדִמְעָתָהּ עַל לֶחֱיָהּ אֵין־לָהּ מְנַחֵם מִכָּל־אֹהֲבֶיהָ כָּל־רֵעֶיהָ בָּגְדוּ בָהּ הָיוּ לָהּ לְאֹיְבִים׃ 1.16. עַל־אֵלֶּה אֲנִי בוֹכִיָּה עֵינִי עֵינִי יֹרְדָה מַּיִם כִּי־רָחַק מִמֶּנִּי מְנַחֵם מֵשִׁיב נַפְשִׁי הָיוּ בָנַי שׁוֹמֵמִים כִּי גָבַר אוֹיֵב׃ | 1.2. She weeps, yea, she weeps in the night, and her tears are on her cheek; she has no comforter among all her lovers; all her friends have betrayed her; they have become her enemies." 1.16. For these things I weep; my eye, yea my eye, sheds tears, for the comforter to restore my soul is removed from me; my children are desolate, for the enemy has prevailed." |
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17. Hebrew Bible, Ezra, 7.25-7.26, 8.19 (5th cent. BCE - 4th cent. BCE)
| 7.25. וְאַנְתְּ עֶזְרָא כְּחָכְמַת אֱלָהָךְ דִּי־בִידָךְ מֶנִּי שָׁפְטִין וְדַיָּנִין דִּי־לֶהֱוֺן דאנין [דָּאיְנִין] לְכָל־עַמָּה דִּי בַּעֲבַר נַהֲרָה לְכָל־יָדְעֵי דָּתֵי אֱלָהָךְ וְדִי לָא יָדַע תְּהוֹדְעוּן׃ 7.26. וְכָל־דִּי־לָא לֶהֱוֵא עָבֵד דָּתָא דִי־אֱלָהָךְ וְדָתָא דִּי מַלְכָּא אָסְפַּרְנָא דִּינָה לֶהֱוֵא מִתְעֲבֵד מִנֵּהּ הֵן לְמוֹת הֵן לשרשו [לִשְׁרֹשִׁי] הֵן־לַעֲנָשׁ נִכְסִין וְלֶאֱסוּרִין׃ 8.19. וְאֶת־חֲשַׁבְיָה וְאִתּוֹ יְשַׁעְיָה מִבְּנֵי מְרָרִי אֶחָיו וּבְנֵיהֶם עֶשְׂרִים׃ | 7.25. And thou, Ezra, after the wisdom of thy God that is in thy hand, appoint magistrates and judges, who may judge all the people that are beyond the River, all such as know the laws of thy God; and teach ye him that knoweth them not." 7.26. And whosoever will not do the law of thy God, and the law of the king, let judgment be executed upon him with all diligence, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment.’ ." 8.19. and Hashabiah, and with him Jeshaiah of the sons of Merari, his brethren and their sons, twenty;" |
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18. Anon., Jubilees, 48.8 (2nd cent. BCE - 2nd cent. BCE)
| 48.8. and by darkness; and (by the death) of the first-born of men and animals |
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19. Dead Sea Scrolls, Agescreat B, 1.4-1.5 (2nd cent. BCE - 1st cent. CE)
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20. Hebrew Bible, Daniel, 9.20 (2nd cent. BCE - 2nd cent. BCE)
| 9.20. And while I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God;" |
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21. Septuagint, 1 Maccabees, 2.27 (2nd cent. BCE - 2nd cent. BCE)
| 2.27. Then Mattathias cried out in the city with a loud voice, saying: "Let every one who is zealous for the law and supports the covet come out with me! |
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22. Septuagint, 2 Maccabees, 1.2 (2nd cent. BCE - 2nd cent. BCE)
| 1.2. May God do good to you, and may he remember his covet with Abraham and Isaac and Jacob, his faithful servants.' |
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23. Josephus Flavius, Jewish Antiquities, 1.318, 11.123 (1st cent. CE - 1st cent. CE)
| 1.318. “But as to the prey, of whose driving away thou accusest me, if any other person were the arbitrator, thou wouldst be found in the wrong; for instead of those thanks I ought to have had from thee, for both keeping thy cattle, and increasing them, how is it that thou art unjustly angry at me because I have taken, and have with me, a small portion of them? But then, as to thy daughters, take notice, that it is not through any evil practices of mine that they follow me in my return home, but from that just affection which wives naturally have to their husbands. They follow therefore not so properly myself as their own children.” 11.123. Accordingly, the king wrote the following epistle to those governors: “Xerxes, king of kings, to Esdras the priest, and reader of the divine law, greeting. I think it agreeable to that love which I bear to mankind, to permit those of the Jewish nation that are so disposed, as well as those of the priests and Levites that are in our kingdom, to go together to Jerusalem. |
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24. New Testament, Acts, 4.9, 27.20 (1st cent. CE - 2nd cent. CE)
| 4.9. if we are examined today concerning a good deed done to a crippled man, by what means this man has been healed 27.20. When neither sun nor stars shone on us for many days, and no small tempest pressed on us, all hope that we would be saved was now taken away. |
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25. New Testament, James, 5.15 (1st cent. CE - 1st cent. CE)
| 5.15. and the prayer of faith will heal him who is sick, and the Lord will raise him up. If he has committed sins, he will be forgiven. |
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26. New Testament, Hebrews, 4.7 (1st cent. CE - 1st cent. CE)
| 4.7. he again defines a certain day, today, saying through David so long a time afterward (just as has been said), "Today if you will hear his voice, Don't harden your hearts. |
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27. New Testament, John, 11.12 (1st cent. CE - 1st cent. CE)
| 11.12. The disciples therefore said, "Lord, if he has fallen asleep, he will recover. |
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28. New Testament, Luke, 1.72, 6.46, 7.20, 17.19, 19.29 (1st cent. CE - 1st cent. CE)
| 1.72. To show mercy towards our fathers, To remember his holy covet 6.46. Why do you call me, 'Lord, Lord,' and don't do the things which I say? 7.20. When the men had come to him, they said, "John the Baptizer has sent us to you, saying, 'Are you he who comes, or should we look for another?' 17.19. Then he said to him, "Get up, and go your way. Your faith has healed you. 19.29. It happened, when he drew near to Bethsphage and Bethany, at the mountain that is called Olivet, he sent two of his disciples |
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29. New Testament, Mark, 5.34, 12.6, 13.20, 15.30-15.31 (1st cent. CE - 1st cent. CE)
| 5.34. He said to her, "Daughter, your faith has made you well. Go in peace, and be cured of your disease. 12.6. Therefore still having one, his beloved son, he sent him last to them, saying, 'They will respect my son.' 13.20. Unless the Lord had shortened the days, no flesh would have been saved; but for the elect's sake, whom he chose, he shortened the days. 15.30. save yourself, and come down from the cross! 15.31. Likewise, also the chief priests mocking among themselves with the scribes said, "He saved others. He can't save himself. |
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30. New Testament, Matthew, 7.21-7.22, 9.21, 10.5, 25.11, 27.1 (1st cent. CE - 1st cent. CE)
| 7.21. Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. 7.22. Many will tell me in that day, 'Lord, Lord, didn't we prophesy in your name, in your name cast out demons, and in your name do many mighty works?' 9.21. for she said within herself, "If I just touch his garment, I will be made well. 10.5. Jesus sent these twelve out, and charged them, saying, "Don't go among the Gentiles, and don't enter into any city of the Samaritans. 25.11. Afterward the other virgins also came, saying, 'Lord, Lord, open to us.' 27.1. Now when morning had come, all the chief priests and the elders of the people took counsel against Jesus to put him to death: |
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31. Ps.-Philo, Biblical Antiquities, 19.2 (1st cent. CE - 2nd cent. CE)
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32. Anon., Pesiqta De Rav Kahana, 17.2 (2nd cent. CE - 4th cent. CE)
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33. Anon., Pesikta Rabbati, 26 (2nd cent. CE - 4th cent. CE)
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34. Babylonian Talmud, Berachot, 3a (3rd cent. CE - 6th cent. CE)
| 3a. קשיא דרבי מאיר אדרבי מאיר תרי תנאי אליבא דרבי מאיר,קשיא דרבי אליעזר אדרבי אליעזר,תרי תנאי אליבא דרבי אליעזר ואיבעית אימא רישא לאו רבי אליעזר היא:,עד סוף האשמורה:,מאי קסבר רבי אליעזר אי קסבר שלש משמרות הוי הלילה לימא עד ארבע שעות ואי קסבר ארבע משמרות הוי הלילה לימא עד שלש שעות,לעולם קסבר שלש משמרות הוי הלילה והא קא משמע לן דאיכא משמרות ברקיע ואיכא משמרות בארעא דתניא רבי אליעזר אומר שלש משמרות הוי הלילה ועל כל משמר ומשמר יושב הקדוש ברוך הוא ושואג כארי שנאמר ה' ממרום ישאג וממעון קדשו יתן קולו שאוג ישאג על נוהו,וסימן לדבר משמרה ראשונה חמור נוער שניה כלבים צועקים שלישית תינוק יונק משדי אמו ואשה מספרת עם בעלה.,מאי קא חשיב רבי אליעזר אי תחלת משמרות קא חשיב תחלת משמרה ראשונה סימנא למה לי אורתא הוא אי סוף משמרות קא חשיב סוף משמרה אחרונה למה לי סימנא יממא הוא,אלא חשיב סוף משמרה ראשונה ותחלת משמרה אחרונה ואמצעית דאמצעיתא ואיבעית אימא כולהו סוף משמרות קא חשיב וכי תימא אחרונה לא צריך,למאי נפקא מינה למיקרי קריאת שמע למאן דגני בבית אפל ולא ידע זמן קריאת שמע אימת כיון דאשה מספרת עם בעלה ותינוק יונק משדי אמו ליקום וליקרי.,אמר רב יצחק בר שמואל משמיה דרב ג' משמרות הוי הלילה ועל כל משמר ומשמר יושב הקדוש ברוך הוא ושואג כארי ואומר אוי לבנים שבעונותיהם החרבתי את ביתי ושרפתי את היכלי והגליתים לבין אומות העולם:,תניא אמר רבי יוסי פעם אחת הייתי מהלך בדרך ונכנסתי לחורבה אחת מחורבות ירושלים להתפלל בא אליהו זכור לטוב ושמר לי על הפתח (והמתין לי) עד שסיימתי תפלתי לאחר שסיימתי תפלתי אמר לי שלום עליך רבי ואמרתי לו שלום עליך רבי ומורי ואמר לי בני מפני מה נכנסת לחורבה זו אמרתי לו להתפלל ואמר לי היה לך להתפלל בדרך ואמרתי לו מתיירא הייתי שמא יפסיקו בי עוברי דרכים ואמר לי היה לך להתפלל תפלה קצרה,באותה שעה למדתי ממנו שלשה דברים למדתי שאין נכנסין לחורבה ולמדתי שמתפללין בדרך ולמדתי שהמתפלל בדרך מתפלל תפלה קצרה,ואמר לי בני מה קול שמעת בחורבה זו ואמרתי לו שמעתי בת קול שמנהמת כיונה ואומרת אוי לבנים שבעונותיהם החרבתי את ביתי ושרפתי את היכלי והגליתים לבין האומות ואמר לי חייך וחיי ראשך לא שעה זו בלבד אומרת כך אלא בכל יום ויום שלש פעמים אומרת כך ולא זו בלבד אלא בשעה שישראל נכנסין לבתי כנסיות ולבתי מדרשות ועונין יהא שמיה הגדול מבורך הקדוש ברוך הוא מנענע ראשו ואומר אשרי המלך שמקלסין אותו בביתו כך מה לו לאב שהגלה את בניו ואוי להם לבנים שגלו מעל שולחן אביהם:,תנו רבנן מפני שלשה דברים אין נכנסין לחורבה מפני חשד מפני המפולת ומפני המזיקין. מפני חשד ותיפוק ליה משום מפולת | 3a. The previous baraita cited Rabbi Meir’s opinion that the time for the recitation of iShemabegins when the priests immerse before partaking of their iteruma /i. In the iTosefta /i, it was taught that Rabbi Meir holds that one begins to recite iShemafrom when people enter to eat their meal on Shabbat eve. One opinion of bRabbi Meirseems to bcontradictanother opinion of bRabbi Meir /b. The Gemara responds: bTwo itanna’im /i,students of Rabbi Meir, expressed different opinions bin accordance with Rabbi Meir’sopinion.,So too, the opinion bof Rabbi Eliezercited in the mishna bcontradictsthe opinion bof Rabbi Eliezercited in the ibaraita /i. In the mishna, Rabbi Eliezer holds that the time for the recitation of iShemabegins with the emergence of the stars: From the time when the priests enter to partake of their iteruma /i, while in the ibaraita /i, he states that the time for the recitation of iShemabegins when the day becomes sanctified on the eve of Shabbat.,The Gemara responds: There are two possible resolutions to the apparent contradiction in Rabbi Eliezer’s opinion. Either btwo itanna’imexpressed different opinions bin accordance with Rabbi Eliezer’sopinion, bor if you wish, sayinstead that bthe first clauseof the mishna, according to which we begin to recite iShemawhen the priests enter to partake of their iteruma /i, bis notactually bRabbi Eliezer’sopinion. Only the second half of the statement: Until the end of the first watch, was stated by Rabbi Eliezer.,In the mishna, we learned that Rabbi Eliezer establishes that one may recite the evening iShema buntil the end of the first watch.These watches are mentioned in the Bible as segments of the night, but it must be established: Into precisely how many segments is the night divided, three or four? Moreover, why does Rabbi Eliezer employ such inexact parameters rather than a more precise definition of time ( iTosefot HaRosh /i)?, bWhat does Rabbi Eliezeractually bhold? If he holds that the night consists of three watches, let him sayexplicitly that one recites the evening iShema buntil the fourth hour. If he holds that the night consists of four watches, let him sayexplicitly buntil the third hour. /b,The Gemara responds: bActually,Rabbi Eliezer bholds that the night consists of three watches,and he employs this particular language of watches bin order to teach us: There are watches in heaven and there are watches on earth;just as our night is divided into watches, so too is the night in the upper worlds. bAs it was taughtin a ibaraita /i: bRabbi Eliezer says: The night consists of three watches, and over each and every watch, the Holy One, Blessed be He, sits and roars like a lionin pain over the destruction of the Temple. This imagery is derived from a reference in the Bible, bas it is stated: “The Lord roars [ iyishag /i] from on high, from His holy dwelling He makes His voice heard. He roars mightily[ishaog yishag/b] bover His dwelling place,He cries out like those who tread grapes, against all the inhabitants of the earth” (Jeremiah 25:30). The three instances of the root ishin-alef-gimmelin this verse correspond to the three watches of the night., bAnd signs ofthe transition between each of bthesewatches in the upper world can be sensed in this world: In bthe first watch, the donkey brays;in bthe second, dogs bark;and in bthe thirdpeople begin to rise, ba baby nurses from its mother’s breast and a wife converses with her husband. /b,With regard to these earthly manifestations of the three heavenly watches as established in the ibaraita /i, the Gemara asks: bWhat did Rabbi Eliezer enumerate? Ifhe benumerated the beginning of the watch, why do I need a sign for the beginning of the first watch? It iswhen beveningbegins; an additional sign is superfluous. bIf he enumerated the end of the watches, why do I need a sign for the end of the last watch? It iswhen bdaybegins; an additional sign is similarly superfluous.,The Gemara answers: bRather, he enumeratedthe signs for bthe end of the first watch and the beginning of the last watch,both of which require a sign, as well as bthe middle of the middlewatch. bAnd if you wish, sayinstead: bHe enumerated the ends of allof the watches. bAnd if you saythat a sign indicating the end of the bfinalwatch bis unnecessarybecause it is day, nevertheless, that sign is useful., bWhat is the practical ramificationof this sign? It is relevant bto one who recites iShema bwhile lying in a dark house,who cannot see the dawn and bwho does not know when the time for reciting iShema /iarrives. That person is provided with a sign that bwhen a woman speaks with her husband and a baby nurses from its mother’s breast,the final watch of the night has ended and bhe must rise and recite iShema /i., bRav Yitzḥak bar Shmuel said in the name of Rav: The night consists of three watches, and over each and every watch the Holy One, Blessed be He sits and roars like a lion,because the Temple service was connected to the changing of these watches ( iTosefot HaRosh /i), band says: “Woe to Me, that due to their sins I destroyed My house, burned My Temple and exiled them among the nations of the world.” /b,Incidental to the mention of the elevated significance of the night watches, the Gemara cites a related story: bIt was taughtin a ibaraitathat bRabbi Yosei said: I was once walking along the road when I enteredthe bruinsof an old, abandoned building bamong the ruins of Jerusalemin order bto pray.I noticed that bElijah, of blessed memory, came and guarded the entrance for me and waited at the entrance until I finished my prayer. When I finished prayingand exited the ruin, Elijah bsaid to me,deferentially as one would address a Rabbi: bGreetings to you, my Rabbi. I answered him: Greetings to you, my Rabbi, my teacher. AndElijah bsaid to me: My son, why did you enter this ruin? I said to him:In order bto pray. AndElijah bsaid to me: You should have prayed on the road. And I said to him:I was unable to pray along the road, because bI was afraid that I might be interrupted by travelersand would be unable to focus. Elijah bsaid to me: You should have recited the abbreviated prayerinstituted for just such circumstances.,Rabbi Yosei concluded: bAt that time,from that brief exchange, bI learned from him, three things: I learned that one may not enter a ruin; and I learnedthat one need not enter a building to pray, but bhe may pray along the road; and I learned that one who prays along the road recites an abbreviated prayerso that he may maintain his focus., bAndafter this introduction, Elijah bsaid to me: What voice did you hear in that ruin? br bI responded: I heard a Heavenly voice,like an echo of that roar of the Holy One, Blessed be He (Maharsha), bcooing like a dove and saying: Woe to the children, due to whose sins I destroyed My house, burned My Temple, and exiled them among the nations.br bAndElijah bsaid to me:By byour life and by your head, not onlydid that voice bcry out in that moment, but it cries out three times each and every day. Moreover,any time that God’s greatness is evoked, such as bwhen Israel enters synagogues and study halls and answersin the ikaddishprayer, bMay His great name be blessed, the Holy One, Blessed be He, shakes His head and says: Happy is the king who is thus praised in his house.When the Temple stood, this praise was recited there, but now: bHowgreat is the pain of bthe father who exiled his children, and woe to the children who were exiled from their father’s table,as their pain only adds to that of their father (Rabbi Shem Tov ibn Shaprut)., bThe Sages taught, for three reasons one may not enter a ruin: Because of suspicionof prostitution, bbecausethe ruin is liable to bcollapse,and bbecause of demons.Three separate reasons seem extraneous, so the Gemara asks: Why was the reason bbecause of suspicionnecessary? bLet this ihalakha bbe derived because of collapse. /b |
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35. Babylonian Talmud, Gittin, 57b (3rd cent. CE - 6th cent. CE)
| 57b. אמר רבי חייא בר אבין אמר רבי יהושע בן קרחה סח לי זקן אחד מאנשי ירושלים בבקעה זו הרג נבוזראדן רב טבחים מאתים ואחת עשרה רבוא ובירושלים הרג תשעים וארבע רבוא על אבן אחת עד שהלך דמן ונגע בדמו של זכריה לקיים מה שנאמר (הושע ד, ב) ודמים בדמים נגעו,אשכחיה לדמיה דזכריה דהוה קא מרתח וסליק אמר מאי האי אמרו ליה דם זבחים דאשתפוך אייתי דמי ולא אידמו,אמר להו אי אמריתו לי מוטב ואי לאו מסריקנא לבשרייכו במסרקי דפרזלי אמרי ליה מאי נימא לך נבייא הוה בן דהוה קא מוכח לן במילי דשמיא קמינן עילויה וקטלינן ליה והא כמה שנין דלא קא נייח דמיה,אמר להו אנא מפייסנא ליה אייתי סנהדרי גדולה וסנהדרי קטנה קטל עילויה ולא נח בחורים ובתולות קטל עילויה ולא נח אייתי תינוקות של בית רבן קטל עילויה ולא נח א"ל זכריה זכריה טובים שבהן איבדתים ניחא לך דאבדינהו לכולהו כדאמר ליה הכי נח,בההיא שעתא הרהר תשובה בדעתיה אמר ומה אם על נפש אחת כך ההוא גברא דקטל כל הני נשמתא על אחת כמה וכמה ערק אזל שדר שטר פרטתא בביתיה ואגייר,תנא נעמן גר תושב היה נבוזראדן גר צדק היה,מבני בניו של המן למדו תורה בבני ברק מבני בניו של סיסרא למדו תינוקות בירושלים מבני בניו של סנחריב למדו תורה ברבים מאן אינון שמעיה ואבטליון,היינו דכתיב (יחזקאל כד, ח) נתתי את דמה על צחיח סלע לבלתי הכסות,(בראשית כז, כב) הקול קול יעקב והידים ידי עשו הקול זה אדריינוס קיסר שהרג באלכסנדריא של מצרים ששים רבוא על ששים רבוא כפלים כיוצאי מצרים קול יעקב זה אספסיינוס קיסר שהרג בכרך ביתר ארבע מאות רבוא ואמרי לה ארבעת אלפים רבוא והידים ידי עשו זו מלכות הרשעה שהחריבה את בתינו ושרפה את היכלנו והגליתנו מארצנו,דבר אחר הקול קול יעקב אין לך תפלה שמועלת שאין בה מזרעו של יעקב והידים ידי עשו אין לך מלחמה שנוצחת שאין בה מזרעו של עשו,והיינו דא"ר אלעזר (איוב ה, כא) בשוט לשון תחבא בחירחורי לשון תחבא אמר רב יהודה אמר רב מאי דכתיב (תהלים קלז, א) על נהרות בבל שם ישבנו גם בכינו בזכרנו את ציון מלמד שהראהו הקב"ה לדוד חורבן בית ראשון וחורבן בית שני חורבן בית ראשון שנאמר על נהרות בבל שם ישבנו גם בכינו בית שני דכתיב (תהלים קלז, ז) זכור ה' לבני אדום את יום ירושלים האומרים ערו ערו עד היסוד בה,אמר רב יהודה אמר שמואל ואיתימא רבי אמי ואמרי לה במתניתא תנא מעשה בד' מאות ילדים וילדות שנשבו לקלון הרגישו בעצמן למה הן מתבקשים אמרו אם אנו טובעין בים אנו באין לחיי העולם הבא דרש להן הגדול שבהן (תהלים סח, כג) אמר ה' מבשן אשיב אשיב ממצולות ים מבשן אשיב מבין שיני אריה אשיב ממצולות ים אלו שטובעין בים,כיון ששמעו ילדות כך קפצו כולן ונפלו לתוך הים נשאו ילדים ק"ו בעצמן ואמרו מה הללו שדרכן לכך כך אנו שאין דרכנו לכך על אחת כמה וכמה אף הם קפצו לתוך הים ועליהם הכתוב אומר (תהלים מד, כג) כי עליך הורגנו כל היום נחשבנו כצאן טבחה,ורב יהודה אמר זו אשה ושבעה בניה אתיוהו קמא לקמיה דקיסר אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות כ, ב) אנכי ה' אלהיך אפקוהו וקטלוהו,ואתיוהו לאידך לקמיה דקיסר אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות כ, ב) לא יהיה לך אלהים אחרים על פני אפקוהו וקטלוהו אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות כב, יט) זובח לאלהים יחרם אפקוהו וקטלוהו,אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות לד, יד) לא תשתחוה לאל אחר אפקוהו וקטלוהו אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (דברים ו, ד) שמע ישראל ה' אלהינו ה' אחד אפקוהו וקטלוהו,אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (דברים ד, לט) וידעת היום והשבות אל לבבך כי ה' הוא האלהים בשמים ממעל ועל הארץ מתחת אין עוד אפקוהו וקטלוהו,אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (דברים כו, יז) את ה' האמרת וגו' וה' האמירך היום כבר נשבענו להקדוש ברוך הוא שאין אנו מעבירין אותו באל אחר ואף הוא נשבע לנו שאין מעביר אותנו באומה אחרת,א"ל קיסר אישדי לך גושפנקא וגחין ושקליה כי היכי דלימרו קביל עליה הרמנא דמלכא א"ל חבל עלך קיסר חבל עלך קיסר על כבוד עצמך כך על כבוד הקב"ה על אחת כמה וכמה,אפקוהו למיקטליה אמרה להו אימיה יהבוהו ניהלי ואינשקיה פורתא אמרה לו בניי לכו ואמרו לאברהם אביכם אתה עקדת מזבח אחד ואני עקדתי שבעה מזבחות אף היא עלתה לגג ונפלה ומתה יצתה בת קול ואמרה (תהלים קיג, ט) אם הבנים שמחה,ר' יהושע בן לוי אמר זו מילה שניתנה בשמיני ר' שמעון בן לקיש אמר אלו ת"ח שמראין הלכות שחיטה בעצמן דאמר רבא כל מילי ליחזי איניש בנפשיה בר משחיטה ודבר אחר,רב נחמן בר יצחק אמר אלו תלמידי חכמים שממיתין עצמן על דברי תורה כדר' שמעון בן לקיש דאמר ר"ש בן לקיש אין דברי תורה מתקיימין אלא במי שממית עצמו עליהם שנאמר (במדבר יט, יד) זאת התורה אדם כי ימות באהל וגו' אמר רבה בר בר חנה א"ר יוחנן ארבעים סאה | 57b. § With regard to the Babylonian exile following the destruction of the First Temple, bRabbi Ḥiyya bar Avin saysthat bRabbi Yehoshua ben Korḥa says: An old man fromamong bthe inhabitants of Jerusalem related to me: In this valleythat lies before you, bNebuzaradan, captain of the guardof the Babylonian king Nebuchadnezzar, bkilled 2,110,000people. bAnd in Jerusalemitself bhe killed 940,000people bon one stone, until the bloodof his victims bflowed and touched the blood of Zechariah to fulfill what is stated: “And blood touches blood”(Hosea 4:2).,The Gemara clarifies the details of what happened: Nebuzaradan bfound the blood of Zechariah,the son of Jehoiada the priest, and saw bthat it was bubbling upfrom the ground, and bhe said: What is this?Those in the Temple bsaid to him:It is bsacrificial blood that had been pouredthere. bHe broughtanimal bblood,compared it to the blood bubbling up from the ground, bandsaw that bit was not similarto it.,Nebuzaradan bsaid tothem: bIf you tell mewhose blood this is, it will be bwellfor you. bBut if not, I will comb your flesh with iron combs. They said to him: What shall we say to you? He was a prophet among us, who used to rebuke us about heavenly matters,and bwe rose up against him, and killed him(II Chronicles 24:20–22), band for many yearsnow bhis blood has not settled. /b,Nebuzaradan bsaid to them: I will appeaseZechariah. bHe broughtthe members of bthe Great Sanhedrin andof ba lesser Sanhedrinand bkilled them alongsidethe bubbling blood, bbutit still bdid not settle.He then brought byoung men and virgins and killed them alongside it, butit still bdid not settle. Hethen bbrought schoolchildren and killed them alongside it, butit still bdid not settle.Finally Nebuzaradan bsaid to him: Zechariah, Zechariah, I have killed the best of them.Would it bplease you if I destroyed them all? When he said this,the blood at last bsettled. /b, bAt that momentNebuzaradan bcontemplatedthe idea of brepentanceand bsaidto himself: bIf, forthe death of bone soul,that of Zechariah, God punishes the Jewish people in bthismanner, then bthat man,that is to say, I, bwho has killed all of those souls, all the more sowill be I be subject to great punishment from God. bHe fled, sent to his house a document detailingwhat was to be done with his property, band convertedto Judaism.,A Sage btaughta ibaraitarelating to this matter: bNaaman,commander of the army of the king of Aram (see II Kings, chapter 5), was not a convert, as he did not accept all of the mitzvot, but rather he bwas a iger toshav /i, a gentile who resides in Eretz Israel and observes the seven Noahide mitzvot. Nebuzaradan,by contrast, bwas a convert,as explained previously.,The Gemara adds that some bof Haman’s descendants studied Torah in Bnei Brak,and some bof Sisera’s descendants taught childrenTorah bin Jerusalem,and some bof Sennacherib’s descendants taught Torah in public. Who are they?They are bShemaya and Avtalyon,the teachers of Hillel the Elder.,As for the incident involving the blood of Zechariah, bthis isalluded to by bthat which is written: “I have set her blood upon the bare rock that it should not be covered”(Ezekiel 24:8).,§ Apropos its discussion of the destruction of the Temple and the calamities that befell Israel, the Gemara cites the verse: b“The voice is the voice of Jacob, but the hands are the hands of Esau”(Genesis 27:22), which the Sages expounded as follows: b“The voice”; thisis the cry stirred up by bthe emperor Hadrian, whocaused the Jewish people to cry out when he bkilled six hundred thousand on six hundred thousand in Alexandria of Egypt, twicethe number of men bwho left Egypt. “The voice of Jacob”; this isthe cry aroused by bthe emperor Vespasian, who killed four millionpeople bin the city of Beitar. And some say:He killed bforty millionpeople. b“And the hands are the hands of Esau”; this is the wicked kingdomof Rome bthat destroyed our Temple, burned our Sanctuary, and exiled us from our land. /b, bAlternatively, “the voice is the voice of Jacob”means that bno prayer is effectivein the world bunlesssome member of bthe seed of Jacob hasa part bin it.The second clause in the verse, b“and the hands are the hands of Esau,”means that bno war grants victory unlesssome member of bthe seed of Esau hasa part bin it. /b, bAnd this iswhat bRabbi Elazar says:The verse that says: b“You shall be hid from the scourge of the tongue”(Job 5:21), means: bYou shallneed to bhide on account of quarrelsprovoked bby the tongue. Rav Yehuda saysthat bRav says: Whatis the meaning of that bwhich is written: “By the rivers of Babylonia, there we sat down and wept, when we remembered Zion”(Psalms 137:1)? This bteaches that the Holy One, Blessed be He, showed David the destruction of the First Temple and the destruction of the Second Temple.He saw the destruction of bthe First Temple, as it is stated: “By the rivers of Babylon, there we sat down and wept.”He saw the destruction of the bSecond Temple, as it is writtenlater in that same psalm: b“Remember, O Lord, against the children of Edom the day of Jerusalem, when they said: Raze it, raze it, to its very foundation”(Psalms 137:7), as the Second Temple was destroyed by the Romans, “the children of Edom.”, bRav Yehuda saysthat bShmuel says, and some saythat it was bRabbi Amiwho says this, band some saythat bit was taught in a ibaraita /i:There was ban incident involving four hundred boys and girls who were taken as captives forthe purpose of bprostitution.These children bsensed on their own what they were expectedto do, and bthey said: If wecommit suicide and bdrown in the sea,will bwe come toeternal blife in the World-to-Come? The oldestchild bamong them expoundedthe verse: b“The Lord said, I will bring back from Bashan, I will bring them back from the depths of the sea”(Psalms 68:23). b“I will bring back from Bashan,”i.e., bfrom between the teeth [ ibein shen /i] of the lion,and b“I will bring them back from the depths of the sea”is referring to bthose who drown in the seafor the sake of Heaven., bWhen the girls heard this, they all leapt and fell into the sea. The boysthen bdrew an ia fortiori /iinference bwith regard to themselves and said: If thesegirls, bfor whomsexual intercourse with men bis their natural way,act in bsucha manner, then bwe, for whomsexual intercourse with men bis not our natural way,should ball the more soconduct ourselves likewise. bThey too leapt into the sea. Concerning themand others like them bthe verse states: “As For Your sake we are killed all the day long; we are reckoned as sheep for the slaughter”(Psalms 44:23)., bAnd Rav Yehuda said: Thisverse applies to the bwoman and her seven sonswho died as martyrs for the sake of the sanctification of God’s name. The incident occurred as follows: bThey broughtin bthe firstof the woman’s sons bbefore the emperorand bsaid to him: Worship the idol. He said to them:I cannot do so, as bit is written in the Torah: “I am the Lord your God”(Exodus 20:2). bTheyimmediately btook him out and killed him. /b, bAnd theythen bbroughtin banotherson bbefore the emperor,and bsaid to him: Worship the idol. He said to them:I cannot do so, as bit is written in the Torah: “You shall have no other gods beside Me”(Exodus 20:3). And so bthey took him out and killed him. Theythen bbrought inyet banotherson before the emperor, and bsaid to him: Worship the idol. He said to them:I cannot do so, as bit is written in the Torah: “He that sacrifices to any god,save to the Lord only, bhe shall be utterly destroyed”(Exodus 22:19). And so bthey took him out and killed him. /b, bTheythen bbroughtin banotherson, and bsaid to him: Worship the idol. He said to them:I cannot do so, as bit is written in the Torah: “You shall not bow down to any other god”(Exodus 34:14). And so bthey took him out and killed him. Theythen bbroughtin yet banotherson, and bsaid to him: Worship the idol. He said to them:I cannot do so, as bit is written in the Torah: “Hear, O Israel, the Lord is our God, the Lord is One”(Deuteronomy 6:4). And so bthey took him out and killed him. /b, bTheythen bbroughtin banotherson, and bsaid to him: Worship the idol. He said to them:I cannot do so, as bit is written in the Torah: “Know therefore this today, and consider it in your heart, that the Lord, He is God in heaven above and upon the earth beneath; there is no other”(Deuteronomy 4:39). And so bthey took him out and killed him. /b, bTheythen bbroughtin yet banotherson, and bsaid to him: Worship the idol. He said to them:I cannot do so, as bit is written in the Torah: “You have avouched the Lordthis day to be your God… band the Lord has avouched you this dayto be a people for His own possession” (Deuteronomy 26:17–18). bWe already took an oath to the Holy One, Blessed be He, that we will not exchange Him for a different god, and He too has taken an oath to us that He will not exchange us for another nation. /b,It was the youngest brother who had said this, and the emperor pitied him. Seeking a way to spare the boy’s life, bthe emperor said to him: I will throw down my seal before you; bend over and pick it up, so thatpeople bwill saythat bhe has accepted the king’s authority [ iharmana /i].The boy bsaid to him: Woe [ iḥaval /i] to you, Caesar, woe to you, Caesar.If you think that bfor the sake of your honorI should fulfill your command and do bthis,then bfor the sake of the honor of the Holy One, Blessed be He, all the more soshould I fulfill His command.,As bthey were taking him out to be killed, his mother said to them: Give him to me so that I may give him a small kiss. She said to him: My son, go and say to your father Abraham, You bound oneson to the baltar, but I bound seven altars. She tooin the end bwent up to the roof, fell, and died. A Divine Voice emerged and said: “A joyful mother of children”(Psalms 113:9), as she raised her children to be devoted in their service of God., bRabbi Yehoshua ben Levi saysconcerning the verse: “For Your sake we are killed all the day long” (Psalms 44:23), that bthisis referring to bcircumcision, which was given for the eighthday, as the blood of our newborn sons is spilled for the sake of the covet with God. bRabbi Shimon ben Lakish says:This verse was stated in reference to bTorah scholars who demonstrate the ihalakhotof slaughter on themselves,meaning that they demonstrate on their own bodies how ritual slaughter should be performed and occasionally injure themselves in the process. This is bas Rava says: A person may demonstrate anything using himselfto illustrate the act bexcept for slaughter and another matter,a euphemism for sexual intercourse., bRav Naḥman bar Yitzḥak says: Thesepeople in the verse bare Torah scholars who kill themselves over the words of Torah, in accordance withthe statement of bRabbi Shimon ben Lakish. As Rabbi Shimon ben Lakish says: The words of the Torah endure only for one who kills himself over them, as it is stated: “This is the Torah, when a man dies in a tent”(Numbers 19:14). bRabba bar bar Ḥana saysthat bRabbi Yoḥa says: Forty ise’a/b |
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36. Babylonian Talmud, Hagigah, 12b (3rd cent. CE - 6th cent. CE)
| 12b. את הארץ למה לי להקדים שמים לארץ והארץ היתה תהו ובהו מכדי בשמים אתחיל ברישא מאי שנא דקא חשיב מעשה ארץ תנא דבי ר' ישמעאל משל למלך בשר ודם שאמר לעבדיו השכימו לפתחי השכים ומצא נשים ואנשים למי משבח למי שאין דרכו להשכים והשכים,תניא ר' יוסי אומר אוי להם לבריות שרואות ואינן יודעות מה רואות עומדות ואין יודעות על מה הן עומדות הארץ על מה עומדת על העמודים שנאמר (איוב ט, ו) המרגיז ארץ ממקומה ועמודיה יתפלצון עמודים על המים שנאמר (תהלים קלו, ו) לרוקע הארץ על המים מים על ההרים שנאמר על הרים יעמדו מים הרים ברוח שנאמר (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח רוח בסערה שנאמר (תהלים קמח, ח) רוח סערה עושה דברו סערה תלויה בזרועו של הקב"ה שנאמר (דברים לג, כז) ומתחת זרועות עולם,וחכ"א על י"ב עמודים עומדת שנאמר (דברים לב, ח) יצב גבולות עמים למספר בני ישראל וי"א ז' עמודים שנאמר (משלי ט, א) חצבה עמודיה שבעה ר"א בן שמוע אומר על עמוד אחד וצדיק שמו שנאמר (משלי י, כה) וצדיק יסוד עולם,א"ר יהודה שני רקיעים הן שנאמר (דברים י, יד) הן לה' אלהיך השמים ושמי השמים,ר"ל אמר שבעה ואלו הן וילון רקיע שחקים זבול מעון מכון ערבות וילון אינו משמש כלום אלא נכנס שחרית ויוצא ערבית ומחדש בכל יום מעשה בראשית שנאמר (ישעיהו מ, כב) הנוטה כדוק שמים וימתחם כאהל לשבת רקיע שבו חמה ולבנה כוכבים ומזלות קבועין שנאמר (בראשית א, יז) ויתן אותם אלהים ברקיע השמים שחקים שבו רחיים עומדות וטוחנות מן לצדיקים שנאמר (תהלים עח, כג) ויצו שחקים ממעל ודלתי שמים פתח וימטר עליהם מן לאכול וגו',זבול שבו ירושלים ובית המקדש ומזבח בנוי ומיכאל השר הגדול עומד ומקריב עליו קרבן שנאמר (מלכים א ח, יג) בנה בניתי בית זבול לך מכון לשבתך עולמים ומנלן דאיקרי שמים דכתיב (ישעיהו סג, טו) הבט משמים וראה מזבול קדשך ותפארתך,מעון שבו כיתות של מלאכי השרת שאומרות שירה בלילה וחשות ביום מפני כבודן של ישראל שנאמר (תהלים מב, ט) יומם יצוה ה' חסדו ובלילה שירה עמי,אמר ר"ל כל העוסק בתורה בלילה הקב"ה מושך עליו חוט של חסד ביום שנאמר יומם יצוה ה' חסדו ומה טעם יומם יצוה ה' חסדו משום ובלילה שירה עמי ואיכא דאמרי אמר ר"ל כל העוסק בתורה בעוה"ז שהוא דומה ללילה הקב"ה מושך עליו חוט של חסד לעוה"ב שהוא דומה ליום שנאמר יומם יצוה ה' חסדו ובלילה שירה עמי,א"ר לוי כל הפוסק מדברי תורה ועוסק בדברי שיחה מאכילין אותו גחלי רתמים שנאמר (איוב ל, ד) הקוטפים מלוח עלי שיח ושרש רתמים לחמם ומנלן דאיקרי שמים שנאמר (דברים כו, טו) השקיפה ממעון קדשך מן השמים,מכון שבו אוצרות שלג ואוצרות ברד ועליית טללים רעים ועליית אגלים וחדרה של סופה [וסערה] ומערה של קיטור ודלתותיהן אש שנאמר (דברים כח, יב) יפתח ה' לך את אוצרו הטוב,הני ברקיעא איתנהו הני בארעא איתנהו דכתיב (תהלים קמח, ז) הללו את ה' מן הארץ תנינים וכל תהומות אש וברד שלג וקיטור רוח סערה עושה דברו אמר רב יהודה אמר רב דוד ביקש עליהם רחמים והורידן לארץ אמר לפניו רבש"ע (תהלים ה, ה) לא אל חפץ רשע אתה לא יגורך (במגורך) רע צדיק אתה ה' לא יגור במגורך רע ומנלן דאיקרי שמים דכתיב (מלכים א ח, לט) ואתה תשמע השמים מכון שבתך,ערבות שבו צדק משפט וצדקה גנזי חיים וגנזי שלום וגנזי ברכה ונשמתן של צדיקים ורוחות ונשמות שעתיד להיבראות וטל שעתיד הקב"ה להחיות בו מתים צדק ומשפט דכתיב (תהלים פט, טו) צדק ומשפט מכון כסאך צדקה דכתיב (ישעיהו נט, יז) וילבש צדקה כשרין גנזי חיים דכתיב (תהלים לו, י) כי עמך מקור חיים וגנזי שלום דכתיב (שופטים ו, כד) ויקרא לו ה' שלום וגנזי ברכה דכתיב (תהלים כד, ה) ישא ברכה מאת ה',נשמתן של צדיקים דכתיב (שמואל א כה, כט) והיתה נפש אדוני צרורה בצרור החיים את ה' אלהיך רוחות ונשמות שעתיד להיבראות דכתיב (ישעיהו נז, טז) כי רוח מלפני יעטוף ונשמות אני עשיתי וטל שעתיד הקב"ה להחיות בו מתים דכתיב (תהלים סח, י) גשם נדבות תניף אלהים נחלתך ונלאה אתה כוננתה,שם אופנים ושרפים וחיות הקדש ומלאכי השרת וכסא הכבוד מלך אל חי רם ונשא שוכן עליהם בערבות שנאמר (תהלים סח, ה) סולו לרוכב בערבות ביה שמו ומנלן דאיקרי שמים אתיא רכיבה רכיבה כתיב הכא סולו לרוכב בערבות וכתיב התם (דברים לג, כו) רוכב שמים בעזרך,וחשך וענן וערפל מקיפין אותו שנאמר (תהלים יח, יב) ישת חשך סתרו סביבותיו סוכתו חשכת מים עבי שחקים ומי איכא חשוכא קמי שמיא והכתיב [דניאל ב, כב] הוא (גלי) עמיקתא ומסתרתא ידע מה בחשוכא ונהורא עמיה שרי לא קשיא הא | 12b. bWhy do Ineed b“and the earth” [ iet ha’aretz /i]? Toteach that bheaven preceded earthin the order of Creation. The next verse states: b“And the earth was unformed and void”(Genesis 1:2). The Gemara asks: bAfter all,the Bible bbegan with heaven first; what is differentabout the second verse? Why does the Bible brecount the creation of earthfirst in the second verse? bThe Sage of the school of Rabbi Yishmael taught:This can be explained by ba parable of a flesh-and-blood king who said to his servants: Rise earlyand come bto my entrance. He arose and found women and menwaiting for him. bWhom does he praise? Those who are unaccustomed to rising early butyet brose early,the women. The same applies to the earth: Since it is a lowly, physical sphere, we would not have expected it to be created together with heaven. Therefore, it is fitting to discuss it at greater length.,§ bIt is taughtin a ibaraita /i: bRabbi Yosei says: Woe to them, the creations, who see and know not what they see;who bstand and know not upon what they stand.He clarifies: bUpon what does the earth stand? Upon pillars, as it is stated: “Who shakes the earth out of its place, and its pillars tremble”(Job 9:6). These bpillarsare positioned bupon water, as it is stated: “To Him Who spread forth the earth over the waters”(Psalms 136:6). These bwatersstand bupon mountains, as it is stated: “The waters stood above the mountains”(Psalms 104:6). The bmountainsare upon the bwind, as it is stated: “For behold He forms the mountains and creates the wind”(Amos 4:13). The bwindis bupon a storm, as it is stated: “Stormy wind, fulfilling His word”(Psalms 148:8). The bstorm hangs upon the arm of the Holy One, Blessed be He, as it is stated: “And underneath are the everlasting arms”(Deuteronomy 33:27), which demonstrates that the entire world rests upon the arms of the Holy One, Blessed be He.,And the Rabbis say: The earth bstands on twelve pillars, as it is stated: “He set the borders of the nations according to the number of the children of Israel”(Deuteronomy 32:8). Just as the children of Israel, i.e., the sons of Jacob, are twelve in number, so does the world rest on twelve pillars. bAnd some say:There are bseven pillars, as it is stated: “She has hewn out her seven pillars”(Proverbs 9:1). bRabbi Elazar ben Shammua says:The earth rests bon one pillar and a righteous person is its name, as it is stated: “But a righteous person is the foundation of the world”(Proverbs 10:25).,§ bRabbi Yehuda said: There are two firmaments, as it is stated: “Behold, to the Lord your God belongs the heaven and the heaven of heavens”(Deuteronomy 10:14), indicating that there is a heaven above our heaven., bReish Lakish said:There are bsevenfirmaments, band they are as follows: iVilon /i, iRakia /i, iSheḥakim /i, iZevul /i, iMa’on /i, iMakhon /i,and iAravot /i.The Gemara proceeds to explain the role of each firmament: iVilon /i,curtain, is the firmament that bdoes not contain anything, but enters at morning and departsin the bevening, and renews the act of Creation daily, as it is stated: “Who stretches out the heavens as a curtain [ iVilon /i], and spreads them out as a tent to dwell in”(Isaiah 40:22). iRakia /i,firmament, is the one bin whichthe bsun, moon, stars, and zodiac signs are fixed, as it is stated: “And God set them in the firmament [ iRakia /i] of the heaven”(Genesis 1:17). iSheḥakim /i,heights, is the one bin which mills stand and grind manna for the righteous, as it is stated: “And He commanded the heights [ iShehakim /i] above, and opened the doors of heaven; and He caused manna to rain upon them for food,and gave them of the corn of heaven” (Psalms 78:23–24).,iZevul /i,abode, bisthe location bofthe heavenly bJerusalem andthe heavenly bTemple, andthere the heavenly baltar is built, andthe angel bMichael, the great minister, stands and sacrifices an offering upon it, as it is stated: “I have surely built a house of iZevulfor You, a place for You to dwell forever”(I Kings 8:13). bAnd from where do wederive bthat iZevul bis called heaven? As it is written: “Look down from heaven and see, from Your holy and glorious abode [ iZevul /i]”(Isaiah 63:15).,iMa’on /i,habitation, bis wherethere are bgroups of ministering angels who recite song at night and are silent during the day out of respect for Israel,in order not to compete with their songs, bas it is stated: “By day the Lord will command His kindness, and in the night His song is with me”(Psalms 42:9), indicating that the song of the angels is with God only at night.,With regard to the aforementioned verse, bReish Lakish said: Whoever occupieshimself bwith Torah at night, the Holy One, Blessed be He, extends a thread of kindness over him by day, as it is stated: “By day, the Lord will command His kindness,” and what is the reasonthat b“by day, the Lord will command His kindness”? Because “and in the night His song,”i.e., the song of Torah, b“is with me.” And some saythat bReish Lakish said: Whoever occupies himself with Torah in this world, which is comparable to night, the Holy One, Blessed be He, extends a thread of kindness over him in the World-to-Come, which is comparable to day, as it is stated: “By day, the Lord will command His kindness, and in the night His song is with me.” /b,With regard to the same matter, bRabbi Levi said: Anyone who pauses from words of Torah to occupy himself with mundane conversation will be fed with the coals of the broom tree, as it is stated: “They pluck saltwort [ imaluaḥ /i] with wormwood [ ialei siaḥ /i], and the roots of the broom tree [ iretamim /i] are their food”(Job 30:4). The exposition is as follows: Those who pluck, i.e., pause, from learning Torah, which was given upon two tablets, iluḥot /i, which sounds similar to imaluaḥ /i, for the purpose of isiaḥ /i, idle chatter, are punished by having to eat coals made from “the roots of the broom tree.” bAnd from where do wederive bthat iMa’on bis called heaven? As it is stated: “Look forth from Your holy iMa’on /i, from heaven”(Deuteronomy 26:15).,iMakhon /i,dwelling place, bis where there are storehouses of snow and storehouses of hail, and the upper chamber of harmful dews, and the upper chamber of drops, and the room of tempests and storms, and the cave of mist. And the doorsof all these are made of bfire.How do we know that there are storehouses for evil things? bFor it is stated: “The Lord will open for you His good storehouse,the heavens” (Deuteronomy 28:12), which indicates the existence of a storehouse that contains the opposite of good.,The Gemara asks a question: With regard to bthesethings listed above, are they blocated in heaven?It is obvious that btheyare blocated on the earth. As it is written: “Praise the Lord from the earth, sea monsters and all depths, fire and hail, snow and mist, stormy wind, fulfilling His word”(Psalms 148:7–8). The verse seems to indicate that all these things are found on the earth. bRav Yehuda saidthat bRav said: David requested mercy with regard to them,that they should not remain in heaven, band He brought them down to earth. He said before Him: Master of the Universe, “You are not a God that has pleasure in wickedness, evil shall not sojourn with You”(Psalms 5:5). In other words, bYou are righteous, O Lord.Nothing bevil should sojourn in Your vicinity.Rather, it is better that they remain close to us. bAnd from where do wederive bthatthis place bis called “heaven”? As it is written: “And You shall hearin bheaven, the iMakhonof Your dwelling”(I Kings 8:39).,iAravot /i,skies, is the firmament bthat contains righteousness; justice; righteousness,i.e., charity; bthe treasuries of life; the treasuries of peace; the treasuries of blessing; the souls of the righteous; the spirits and souls that are to be created; and the dew that the Holy One, Blessed be He, will use to revive the dead.The Gemara proves this statement: bRighteousness and justiceare found in heaven, bas it is written: “Righteousness and justice are the foundation of Your throne”(Psalms 89:15); brighteousness, as it is written: “And He donned righteousness as armor”(Isaiah 59:17); bthe treasuries of life, as it is written: “For with You is the source of life”(Psalms 36:10). bAnd the treasuries of peaceare found in heaven, bas it is written: “And he called Him the Lord of peace”(Judges 6:24), implying that peace is God’s name and is therefore found close to Him. bAnd the treasuries of blessing, as it is written: “He shall receive a blessing from the Lord”(Psalms 24:5)., bThe souls of the righteousare found in heaven, bas it is written: “And the soul of my master shall be bound in the bundle of life with the Lord, your God”(I Samuel 25:29). bSpirits and souls that are to be createdare found there, bas it is written: “For the spirit that enwraps itself is from Me, and the souls that I have made”(Isaiah 57:16), which indicates that the spirit to be released into the world, wrapped around a body, is located close to God. bThe dew that the Holy One, Blessed be He, will use to revive the deadis found in heaven, bas it is written: “A bountiful rain You will pour down, God; when Your inheritance was weary, You confirmed it”(Psalms 68:10)., bThere,in the firmaments, are the iofanim /i,the bseraphim,the bholy divine creatures, and the ministering angels, and the Throne of Glory. The King, God,the bliving, lofty, exalted One dwells above them in iAravot /i, as it is stated: “Extol Him Who rides upon the skies [ iAravot /i], Whose name is God”(Psalms 68:5). bAnd from where do wederive bthat iAravot bis called “heaven”?This is blearnedby using a verbal analogy between two instances of b“rides”and b“rides”: Here, it is written: “Extol Him Who rides upon the skies [ iAravot /i],” and there, it is written: “Who rides upon the heaven as your help”(Deuteronomy 33:26)., bAnd darkness and clouds and fog surround Him, as it is stated: “He made darkness His hiding place, His pavilion round about Him; darkness of waters, thick clouds of the skies”(Psalms 18:12). The Gemara asks: bAnd is there darkness before Heaven,i.e., before God? bBut isn’t it written: “He reveals deep and secret things, He knows what is in the darkness, and the light dwells with Him”(Daniel 2:22), demonstrating that only light, not darkness, is found with God? The Gemara answers: This is bnot difficult. Thisverse, which states that only light dwells with Him, is referring |
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37. Anon., 4 Ezra, 12, 11
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38. Anon., 4 Baruch, 3.8-3.10, 3.14, 4.4-4.5, 5.21, 6.12-6.14, 6.16, 6.22, 7.25-7.26, 9.1-9.3
| 3.8. And Jeremiah said: Behold, Lord, now we know that you are delivering the city into the hands of its enemies, and they will take the people away to Babylon. What do you want me to do with the holy vessels of the temple service? 3.10. And the Lord said to him: Take them and consign them to the earth, saying: Hear, Earth, the voice of your creator who formed you in the abundance of waters, who sealed you with seven seals for seven epochs, and after this you will receive your ornaments (?) -- 3.14. And the Lord said to Jeremiah: Send him to the vineyard of Agrippa, and I will hide him in the shadow of the mountain until I cause the people to return to the city. 4.4. But taking the keys of the temple, Jeremiah went outside the city andthrew them away in the presence of the sun, saying: I say to you, Sun, take the keys of the temple of God and guard them until the day in which the Lord asks you for them. 4.5. For we have not been found worthy to keep them, for we have become unfaithful guardians. 5.21. Even if the heavenly torrents had descended on them, there has not yet been time for them to go into Babylon! 6.12. And Baruch prayed, saying: Lord God, our strength is the elect light which comes forth from your mouth. 6.13. We beseech and beg of your goodness -- you whose great name no one is able to know -- hear the voice of your servants and let knowledge come into our hearts. 6.13. These, then, are the words which the Lord, the God of Israel, spoke, who led us out of Egypt, out of the great furnace: Because you did not keep my ordices, but your heart was lifted up, and you were haughty before me, in anger and wrath I delivered you to the furnace in Babylon. 6.14. What shall we do, and how shall we send this report to Jeremiah in Babylon? 6.16. Therefore, write in a letter: Say to the children of Israel: Let the stranger who comes among you be set apart and let 15 days go by; and after this I will lead you into your city, says the Lord. 6.22. And he sent his angel to me, and he told me these words which I send to you. 7.25. For you have been found righteous before God, and he did not let you come here, lest you see the affliction which has come upon the people at the hands of the Babylonians. 7.26. For it is like a father with an only son, who is given over for punishment; and those who see his father and console him cover his face, lest he see how his son is being punished, and be even more ravaged by grief. 9.1. Now those who were with Jeremiah were rejoicing and offeringsacrifices on behalf of the people for nine days. 9.2. But on the tenth, Jeremiah alone offered sacrifice. 9.3. And he prayed a prayer, saying: Holy, holy, holy, fragrant aroma of the living trees, true light that enlightens me until I ascend to you; |
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