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Tiresias: The Ancient Mediterranean Religions Source Database



6304
Hebrew Bible, Psalms, 144


nanLORD, what is man, that Thou takest knowledge of him? Or the son of man, that Thou makest account of him?,Who givest salvation unto kings, Who rescuest David Thy servant from the hurtful sword.,Happy is the people that is in such a case. Yea, happy is the people whose God is the LORD.,O God, I will sing a new song unto Thee, Upon a psaltery of ten strings will I sing praises unto Thee;,Cast forth lightning, and scatter them; Send out Thine arrows, and discomfit them.,Whose garners are full, affording all manner of store; Whose sheep increase by thousands and ten thousands in our fields;,[A Psalm] of David. Blessed be the LORD my Rock, Who traineth my hands for war, And my fingers for battle;,My lovingkindness, and my fortress, My high tower, and my deliverer; My shield, and He in whom I take refuge; Who subdueth my people under me.,Man is like unto a breath; His days are as a shadow that passeth away.,O LORD, bow Thy heavens, and come down; Touch the mountains, that they may smoke.,Whose mouth speaketh falsehood, And their right hand is a right hand of lying.,Stretch forth Thy hands from on high; Rescue me, and deliver me out of many waters, Out of the hand of strangers;,We whose sons are as plants grown up in their youth; Whose daughters are as corner-pillars carved after the fashion of a palace;,Whose oxen are well laden; With no breach, and no going forth, And no outcry in our broad places;,Rescue me, and deliver me out of the hand of strangers, Whose mouth speaketh falsehood, And their right hand is a right hand of lying.


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

21 results
1. Hebrew Bible, Deuteronomy, 8.10, 24.1-24.4, 30.11-30.14 (9th cent. BCE - 3rd cent. BCE)

24.1. כִּי־תַשֶּׁה בְרֵעֲךָ מַשַּׁאת מְאוּמָה לֹא־תָבֹא אֶל־בֵּיתוֹ לַעֲבֹט עֲבֹטוֹ׃ 24.1. כִּי־יִקַּח אִישׁ אִשָּׁה וּבְעָלָהּ וְהָיָה אִם־לֹא תִמְצָא־חֵן בְּעֵינָיו כִּי־מָצָא בָהּ עֶרְוַת דָּבָר וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ׃ 24.2. וְיָצְאָה מִבֵּיתוֹ וְהָלְכָה וְהָיְתָה לְאִישׁ־אַחֵר׃ 24.2. כִּי תַחְבֹּט זֵיתְךָ לֹא תְפָאֵר אַחֲרֶיךָ לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה יִהְיֶה׃ 24.3. וּשְׂנֵאָהּ הָאִישׁ הָאַחֲרוֹן וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ אוֹ כִי יָמוּת הָאִישׁ הָאַחֲרוֹן אֲשֶׁר־לְקָחָהּ לוֹ לְאִשָּׁה׃ 24.4. לֹא־יוּכַל בַּעְלָהּ הָרִאשׁוֹן אֲשֶׁר־שִׁלְּחָהּ לָשׁוּב לְקַחְתָּהּ לִהְיוֹת לוֹ לְאִשָּׁה אַחֲרֵי אֲשֶׁר הֻטַּמָּאָה כִּי־תוֹעֵבָה הִוא לִפְנֵי יְהוָה וְלֹא תַחֲטִיא אֶת־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה׃ 30.11. כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לֹא־נִפְלֵאת הִוא מִמְּךָ וְלֹא רְחֹקָה הִוא׃ 30.12. לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.13. וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.14. כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃ 8.10. And thou shalt eat and be satisfied, and bless the LORD thy God for the good land which He hath given thee." 24.1. When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house," 24.2. and she departeth out of his house, and goeth and becometh another man’s wife," 24.3. and the latter husband hateth her, and writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, who took her to be his wife;" 24.4. her former husband, who sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the LORD; and thou shalt not cause the land to sin, which the LORD thy God giveth thee for an inheritance." 30.11. For this commandment which I command thee this day, it is not too hard for thee, neither is it far off." 30.12. It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’" 30.13. Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’" 30.14. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it."
2. Hebrew Bible, Exodus, 22.27 (9th cent. BCE - 3rd cent. BCE)

22.27. אֱלֹהִים לֹא תְקַלֵּל וְנָשִׂיא בְעַמְּךָ לֹא תָאֹר׃ 22.27. Thou shalt not revile God, nor curse a ruler of thy people."
3. Hebrew Bible, Genesis, 27.27 (9th cent. BCE - 3rd cent. BCE)

27.27. וַיִּגַּשׁ וַיִּשַּׁק־לוֹ וַיָּרַח אֶת־רֵיחַ בְּגָדָיו וַיְבָרֲכֵהוּ וַיֹּאמֶר רְאֵה רֵיחַ בְּנִי כְּרֵיחַ שָׂדֶה אֲשֶׁר בֵּרֲכוֹ יְהוָה׃ 27.27. And he came near, and kissed him. And he smelled the smell of his raiment, and blessed him, and said: See, the smell of my son Is as the smell of a field which the LORD hath blessed."
4. Hebrew Bible, Job, 2.9 (9th cent. BCE - 3rd cent. BCE)

2.9. וַתֹּאמֶר לוֹ אִשְׁתּוֹ עֹדְךָ מַחֲזִיק בְּתֻמָּתֶךָ בָּרֵךְ אֱלֹהִים וָמֻת׃ 2.9. Then said his wife unto him: ‘Dost thou still hold fast thine integrity? blaspheme God, and die.’"
5. Hebrew Bible, Leviticus, 7.24, 24.15 (9th cent. BCE - 3rd cent. BCE)

7.24. וְחֵלֶב נְבֵלָה וְחֵלֶב טְרֵפָה יֵעָשֶׂה לְכָל־מְלָאכָה וְאָכֹל לֹא תֹאכְלֻהוּ׃ 24.15. וְאֶל־בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר אִישׁ אִישׁ כִּי־יְקַלֵּל אֱלֹהָיו וְנָשָׂא חֶטְאוֹ׃ 7.24. And the fat of that which dieth of itself, and the fat of that which is torn of beasts, may be used for any other service; but ye shall in no wise eat of it." 24.15. And thou shalt speak unto the children of Israel, saying: Whosoever curseth his God shall bear his sin."
6. Hebrew Bible, Micah, 4.3 (9th cent. BCE - 3rd cent. BCE)

4.3. וְשָׁפַט בֵּין עַמִּים רַבִּים וְהוֹכִיחַ לְגוֹיִם עֲצֻמִים עַד־רָחוֹק וְכִתְּתוּ חַרְבֹתֵיהֶם לְאִתִּים וַחֲנִיתֹתֵיהֶם לְמַזְמֵרוֹת לֹא־יִשְׂאוּ גּוֹי אֶל־גּוֹי חֶרֶב וְלֹא־יִלְמְדוּן עוֹד מִלְחָמָה׃ 4.3. And He shall judge between many peoples, And shall decide concerning mighty nations afar off; And they shall beat their swords into plowshares, And their spears into pruninghooks; Nation shall not lift up sword against nation, Neither shall they learn war any more."
7. Hebrew Bible, Psalms, 24.6, 81.5-81.6, 82.7, 94.7, 104.31, 135.11-135.12, 145.6, 145.17 (9th cent. BCE - 3rd cent. BCE)

24.6. זֶה דּוֹר דרשו [דֹּרְשָׁיו] מְבַקְשֵׁי פָנֶיךָ יַעֲקֹב סֶלָה׃ 81.5. כִּי חֹק לְיִשְׂרָאֵל הוּא מִשְׁפָּט לֵאלֹהֵי יַעֲקֹב׃ 81.6. עֵדוּת בִּיהוֹסֵף שָׂמוֹ בְּצֵאתוֹ עַל־אֶרֶץ מִצְרָיִם שְׂפַת לֹא־יָדַעְתִּי אֶשְׁמָע׃ 82.7. אָכֵן כְּאָדָם תְּמוּתוּן וּכְאַחַד הַשָּׂרִים תִּפֹּלוּ׃ 94.7. וַיֹּאמְרוּ לֹא יִרְאֶה־יָּהּ וְלֹא־יָבִין אֱלֹהֵי יַעֲקֹב׃ 104.31. יְהִי כְבוֹד יְהוָה לְעוֹלָם יִשְׂמַח יְהוָה בְּמַעֲשָׂיו׃ 135.11. לְסִיחוֹן מֶלֶךְ הָאֱמֹרִי וּלְעוֹג מֶלֶךְ הַבָּשָׁן וּלְכֹל מַמְלְכוֹת כְּנָעַן׃ 135.12. וְנָתַן אַרְצָם נַחֲלָה נַחֲלָה לְיִשְׂרָאֵל עַמּוֹ׃ 145.6. וֶעֱזוּז נוֹרְאֹתֶיךָ יֹאמֵרוּ וגדולתיך [וּגְדוּלָּתְךָ] אֲסַפְּרֶנָּה׃ 145.17. צַדִּיק יְהוָה בְּכָל־דְּרָכָיו וְחָסִיד בְּכָל־מַעֲשָׂיו׃ 24.6. Such is the generation of them that seek after Him, that seek Thy face, even Jacob. Selah" 81.5. For it is a statute for Israel, an ordice of the God of Jacob." 81.6. He appointed it in Joseph for a testimony, when He went forth against the land of Egypt. The speech of one that I knew not did I hear:" 82.7. Nevertheless ye shall die like men, and fall like one of the princes.'" 94.7. And they say: 'The LORD will not see, Neither will the God of Jacob give heed.'" 104.31. May the glory of the LORD endure for ever; let the LORD rejoice in His works!" 135.11. Sihon king of the Amorites, And Og king of Bashan, And all the kingdoms of Canaan;" 135.12. And gave their land for a heritage, A heritage unto Israel His people." 145.6. And men shall speak of the might of Thy tremendous acts; And I will tell of Thy greatness." 145.17. The LORD is righteous in all His ways, And gracious in all His works."
8. Hebrew Bible, 2 Kings, 4.29 (8th cent. BCE - 5th cent. BCE)

4.29. וַיֹּאמֶר לְגֵיחֲזִי חֲגֹר מָתְנֶיךָ וְקַח מִשְׁעַנְתִּי בְיָדְךָ וָלֵךְ כִּי־תִמְצָא אִישׁ לֹא תְבָרְכֶנּוּ וְכִי־יְבָרֶכְךָ אִישׁ לֹא תַעֲנֶנּוּ וְשַׂמְתָּ מִשְׁעַנְתִּי עַל־פְּנֵי הַנָּעַר׃ 4.29. Then he said to Gehazi: ‘Gird up thy loins, and take my staff in thy hand, and go thy way; if thou meet any man, salute him not; and if any salute thee, answer him not; and lay my staff upon the face of the child.’"
9. Hebrew Bible, Isaiah, 2.4 (8th cent. BCE - 5th cent. BCE)

2.4. וְשָׁפַט בֵּין הַגּוֹיִם וְהוֹכִיחַ לְעַמִּים רַבִּים וְכִתְּתוּ חַרְבוֹתָם לְאִתִּים וַחֲנִיתוֹתֵיהֶם לְמַזְמֵרוֹת לֹא־יִשָּׂא גוֹי אֶל־גּוֹי חֶרֶב וְלֹא־יִלְמְדוּ עוֹד מִלְחָמָה׃ 2.4. And He shall judge between the nations, And shall decide for many peoples; And they shall beat their swords into plowshares, And their spears into pruninghooks; Nation shall not lift up sword against nation, Neither shall they learn war any more."
10. Hebrew Bible, Ezekiel, 41-48, 40 (6th cent. BCE - 5th cent. BCE)

11. Dead Sea Scrolls, 11Qpsa, 16 (2nd cent. BCE - 1st cent. CE)

12. Septuagint, Ecclesiasticus (Siracides), 3.9, 42.15-43.33, 43.12, 43.13, 43.14, 43.15, 43.16, 43.17, 43.18, 43.19 (2nd cent. BCE - 2nd cent. BCE)

3.9. For a fathers blessing strengthens the houses of the children,but a mothers curse uproots their foundations.
13. Mishnah, Sukkah, 5.5 (1st cent. CE - 3rd cent. CE)

5.5. They never have less than twenty-one blasts in the Temple, and never more than forty-eight. Every day there were twenty-one blasts in the Temple, three at the opening of the gates, nine at the morning tamid sacrifice, and nine at the evening tamid sacrifice. At the musafim (additional sacrifices) they would add another nine. And on the eve of Shabbat they would add another six, three as a sign to the people to stop working and three to mark a distinction between the holy and the profane. On the eve of Shabbat in the intermediate days of the [Sukkoth] festival, there were [therefore] forty-eight blasts: three at the opening of the gates, three at the upper gate, three at the lower gate, three at the water-drawing, three at the altar, nine at the daily morning sacrifice, nine at the daily evening sacrifice, nine at the additional sacrifices, three as a sign to the people to cease from work, and three to mark a distinction between the holy and the profane."
14. New Testament, Apocalypse, 21.22 (1st cent. CE - 1st cent. CE)

21.22. I saw no temple in it, for the Lord God, the Almighty, and the Lamb, are its temple.
15. New Testament, Galatians, 4-5, 3 (1st cent. CE - 1st cent. CE)

16. New Testament, Romans, 10.6-10.8 (1st cent. CE - 1st cent. CE)

10.6. But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down); 10.7. or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead.) 10.8. But what does it say? "The word is near you, in your mouth, and in your heart;" that is, the word of faith, which we preach:
17. New Testament, Luke, 9.51-9.52, 10.5, 14.26, 16.16 (1st cent. CE - 1st cent. CE)

9.51. It came to pass, when the days were near that he should be taken up, he intently set his face to go to Jerusalem 9.52. and sent messengers before his face. They went, and entered into a village of the Samaritans, so as to prepare for him. 10.5. Into whatever house you enter, first say, 'Peace be to this house.' 14.26. If anyone comes to me, and doesn't hate his own father, mother, wife, children, brothers, and sisters, yes, and his own life also, he can't be my disciple. 16.16. The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it.
18. New Testament, Mark, 10.2-10.12 (1st cent. CE - 1st cent. CE)

10.2. Pharisees came to him testing him, and asked him, "Is it lawful for a man to divorce his wife? 10.3. He answered, "What did Moses command you? 10.4. They said, "Moses allowed a certificate of divorce to be written, and to divorce her. 10.5. But Jesus said to them, "For your hardness of heart, he wrote you this commandment. 10.6. But from the beginning of the creation, 'God made them male and female. 10.7. For this cause a man will leave his father and mother, and will join to his wife 10.8. and the two will become one flesh,' so that they are no longer two, but one flesh. 10.9. What therefore God has joined together, let no man separate. 10.10. In the house, his disciples asked him again about the same matter. 10.11. He said to them, "Whoever divorces his wife, and marries another, commits adultery against her. 10.12. If a woman herself divorces her husband, and marries another, she commits adultery.
19. New Testament, Matthew, 5.17-5.48 (1st cent. CE - 1st cent. CE)

5.17. Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 5.18. For most assuredly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished. 5.19. Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. 5.20. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven. 5.21. You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 5.23. If therefore you are offering your gift at the altar, and there remember that your brother has anything against you 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26. Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 5.27. You have heard that it was said, 'You shall not commit adultery;' 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29. If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.30. If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna. 5.31. It was also said, 'Whoever shall put away his wife, let him give her a writing of divorce,' 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.33. Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 5.35. nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. 5.36. Neither shall you swear by your head, for you can't make one hair white or black. 5.37. But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. 5.38. You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.' 5.39. But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. 5.40. If anyone sues you to take away your coat, let him have your cloak also. 5.41. Whoever compels you to go one mile, go with him two. 5.42. Give to him who asks you, and don't turn away him who desires to borrow from you. 5.43. You have heard that it was said, 'You shall love your neighbor, and hate your enemy.' 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 5.46. For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? 5.47. If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? 5.48. Therefore you shall be perfect, just as your Father in heaven is perfect.
20. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)

53a. אשה היתה בוררת חטים לאור של בית השואבה:,חסידים ואנשי מעשה כו': ת"ר יש מהן אומרים אשרי ילדותנו שלא ביישה את זקנותנו אלו חסידים ואנשי מעשה ויש מהן אומרים אשרי זקנותנו שכפרה את ילדותנו אלו בעלי תשובה אלו ואלו אומרים אשרי מי שלא חטא ומי שחטא ישוב וימחול לו,תניא אמרו עליו על הלל הזקן כשהיה שמח בשמחת בית השואבה אמר כן אם אני כאן הכל כאן ואם איני כאן מי כאן הוא היה אומר כן למקום שאני אוהב שם רגלי מוליכות אותי אם תבא אל ביתי אני אבא אל ביתך אם אתה לא תבא אל ביתי אני לא אבא אל ביתך שנאמר (שמות כ, כד) בכל המקום אשר אזכיר את שמי אבא אליך וברכתיך,אף הוא ראה גלגולת אחת שצפה על פני המים אמר לה על דאטפת אטפוך ומטיפיך יטופון אמר רבי יוחנן רגלוהי דבר איניש אינון ערבין ביה לאתר דמיתבעי תמן מובילין יתיה,הנהו תרתי כושאי דהוו קיימי קמי שלמה (מלכים א ד, ג) אליחרף ואחיה בני שישא סופרים דשלמה הוו יומא חד חזייה למלאך המות דהוה קא עציב א"ל אמאי עציבת א"ל דקא בעו מינאי הני תרתי כושאי דיתבי הכא מסרינהו לשעירים שדרינהו למחוזא דלוז כי מטו למחוזא דלוז שכיבו,למחר חזיא מלאך המות דהוה קבדח א"ל אמאי בדיחת א"ל באתר דבעו מינאי תמן שדרתינהו מיד פתח שלמה ואמר רגלוהי דבר איניש אינון ערבין ביה לאתר דמיתבעי תמן מובילין יתיה,תניא אמרו עליו על רבן שמעון בן גמליאל כשהיה שמח שמחת בית השואבה היה נוטל שמנה אבוקות של אור וזורק אחת ונוטל אחת ואין נוגעות זו בזו וכשהוא משתחוה נועץ שני גודליו בארץ ושוחה ונושק את הרצפה וזוקף ואין כל בריה יכולה לעשות כן וזו היא קידה,לוי אחוי קידה קמיה דרבי ואיטלע והא גרמא ליה והאמר רבי אלעזר לעולם אל יטיח אדם דברים כלפי מעלה שהרי אדם גדול הטיח דברים כלפי מעלה ואיטלע ומנו לוי הא והא גרמא ליה,לוי הוה מטייל קמיה דרבי בתמני סכיני שמואל קמיה שבור מלכא בתמניא מזגי חמרא אביי קמיה (דרבא) בתמניא ביעי ואמרי לה בארבעה ביעי,תניא אמר ר' יהושע בן חנניה כשהיינו שמחים שמחת בית השואבה לא ראינו שינה בעינינו כיצד שעה ראשונה תמיד של שחר משם לתפלה משם לקרבן מוסף משם לתפלת המוספין משם לבית המדרש משם לאכילה ושתיה משם לתפלת המנחה משם לתמיד של בין הערבים מכאן ואילך לשמחת בית השואבה,איני והאמר רבי יוחנן שבועה שלא אישן שלשה ימים מלקין אותו וישן לאלתר אלא הכי קאמר לא טעמנו טעם שינה דהוו מנמנמי אכתפא דהדדי:,חמש עשרה מעלות: אמר ליה רב חסדא לההוא מדרבנן דהוי קמסדר אגדתא קמיה א"ל שמיע לך הני חמש עשרה מעלות כנגד מי אמרם דוד א"ל הכי אמר רבי יוחנן בשעה שכרה דוד שיתין קפא תהומא ובעי למשטפא עלמא אמר דוד חמש עשרה מעלות והורידן אי הכי חמש עשרה מעלות יורדות מיבעי ליה,אמר ליה הואיל ואדכרתן (מלתא) הכי אתמר בשעה שכרה דוד שיתין קפא תהומא ובעא למשטפא עלמא אמר דוד מי איכא דידע אי שרי למכתב שם 53a. It was so bright that ba woman wouldbe able to bsort wheat by the light of theCelebration of the bPlace of the Drawingof the Water.,§ The mishna continues: bThe pious and the men of actionwould dance before the people who attended the celebration. bThe Sages taughtin the iToseftathat bsome of them would sayin their song praising God: bHappy is our youth,as we did not sin then, bthat did not embarrass our old age. These are the pious and the men of action,who spent all their lives engaged in Torah and mitzvot. bAnd some would say: Happy is our old age, that atoned for our youthwhen we sinned. bThese are the penitents.Both bthese and those say: Happy is he who did not sin; and he who sinned should repent andGod bwill absolve him. /b, bIt is taughtin the iTosefta /i: bThey said about Hillel the Elder that when he was rejoicing at the Celebration of the Place of the Drawingof the Water bhe said this: If I am here, everyone is here; and if I am not here, who is here?In other words, one must consider himself as the one upon whom it is incumbent to fulfill obligations, and he must not rely on others to do so. bHe wouldalso bsay this: To the place that I love, there my feet take me,and therefore, I come to the Temple. And the Holy One, Blessed be He, says: bIf you come to My house, I will come to your house; if you do not come to My house, I will not come to your house, as it is stated: “In every place that I cause My name to be mentioned, I will come to you and bless you”(Exodus 20:21).,The Gemara cites another statement of Hillel the Elder. bAdditionally, he saw one skull that was floating on the waterand bhe said to it: Because you drownedothers, bthey drowned you, and those that drowned you will be drowned.That is the way of the world; everyone is punished measure for measure. Apropos following one’s feet, bRabbi Yoḥa said: The feet of a person are responsible for him; to the place where he is in demand, there they lead him. /b,The Gemara relates with regard to bthese two Cushites who would stand before Solomon: “Elihoreph and Ahijah, the sons of Shisha”(I Kings 4:3), and bthey were scribes of Solomon. One daySolomon bsaw that the Angel of Death was sad. He said to him: Why are you sad? He said to him: They are asking meto take the lives of bthese two Cushites who are sitting here.Solomon bhanded them to the demonsin his service, band sent them to the district of Luz,where the Angel of Death has no dominion. bWhen they arrived at the district of Luz, they died. /b, bThe following day,Solomon bsaw that the Angel of Death was happy. He said to him: Why are you happy? He replied: In the place that they asked meto take them, bthere you sent them.The Angel of Death was instructed to take their lives in the district of Luz. Since they resided in Solomon’s palace and never went to Luz, he was unable to complete his mission. That saddened him. Ultimately, Solomon dispatched them to Luz, enabling the angel to accomplish his mission. That pleased him. bImmediately, Solomon beganto speak band said: The feet of a person are responsible for him; to the place where he is in demand, there they lead him. /b,§ bIt is taughtin a ibaraita /i: bThey said about Rabban Shimon ben Gamliel that when he would rejoice at the Celebration of the Place of the Drawingof the Water, bhe would take eight flaming torches and toss one and catch another,juggling them, band,though all were in the air at the same time, bthey would not touch each other. And when he would prostrate himself, he would insert his two thumbs into the ground, and bow, and kiss the floorof the courtyard band straighten, andthere was bnot anyother bcreaturethat bcould do thatdue to the extreme difficulty involved. bAnd this was theform of bowing called ikidda /iperformed by the High Priest.,The Gemara relates: bLevi demonstrated a ikiddabefore RabbiYehuda HaNasi and strained his thigh band came up lame.The Gemara asks: bAnd is that what caused himto be lame? bBut didn’t Rabbi Elazar say: One should never speak impertinently towardGod babove; as a great persononce bspoke impertinently towardGod babove,and even though his prayers were answered, he was still punished band came up lame. And whowas this great person? It was bLevi.Apparently his condition was not caused by his bow. The Gemara answers: There is no contradiction. Both bthis and that caused himto come up lame; because he spoke impertinently toward God, he therefore was injured when exerting himself in demonstrating ikidda /i.,Apropos the rejoicing of Rabban Shimon ben Gamliel at the Celebration of the Place of the Drawing of the Water, the Gemara recounts: bLevi would walk before RabbiYehuda HaNasi juggling bwith eight knives. Shmuelwould juggle bbefore King Shapur with eight glasses of winewithout spilling. bAbayewould juggle bbefore Rabba with eight eggs. Some sayhe did so bwith four eggs.All these were cited., bIt is taughtin a ibaraitathat bRabbi Yehoshua ben Ḥaya said: When we would rejoicein bthe Celebration of the Place of the Drawingof the Water, bwe did not see sleep in our eyesthe entire Festival. bHow so?In the bfirst hourof the day, bthe daily morning offeringwas sacrificed and everyone came to watch. bFrom therethey proceeded btoengage in bprayerin the synagogue; bfrom there, towatch the sacrifice of bthe additional offerings; from there,to the synagogue btorecite bthe additional prayer. From therethey would proceed bto the study hallto study Torah; bfrom there to the eating and drinkingin the isukka /i; bfrom there to the afternoon prayer. From therethey would proceed bto the daily afternoon offeringin the Temple. bFrom thispoint bforward,they proceeded bto the Celebration of the Place of the Drawingof the Water.,The Gemara wonders: bIs that so? But didn’t Rabbi Yoḥa say:One who took ban oath that I will not sleep three days, one flogs himimmediately for taking an oath in vain, band hemay bsleep immediatelybecause it is impossible to stay awake for three days uninterrupted. bRather, this is whatRabbi Yehoshua bis saying: We did not experience the sense ofactual bsleep, because they wouldmerely bdoze on each other’s shoulders.In any case, they were not actually awake for the entire week.,§ The mishna continues: The musicians would stand on the bfifteen stairsthat descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteen Songs of the Ascents in Psalms. bRav Ḥisda said to one of the Sages who was organizing iaggadabefore him: Did you hearwith regard to bthese fifteenSongs of bAscentsin Psalms, bcorresponding to what did David say them? He said to himthat bthisis what bRabbi Yoḥa said: At the time that David dug the drainpipesin the foundation of the Temple, the waters of bthe depths rose and sought to inundate the world.Immediately, bDavid recited the fifteenSongs of the bAscents and caused them to subside.Rav Ḥisda asked: bIf so,should they be called bfifteenSongs of the bAscents? They should have beencalled Songs of the bDescents. /b,Rav Ḥisda continued and bsaid to him: Since you reminded meof this bmatter, this iswhat bwasoriginally bstated: At the time that David dug the drainpipes,the waters of bthe depths rose and sought to inundate the world. David said: Is there anyone who knows whether it is permitted to write thesacred bname /b
21. Anon., Soferim, 18.1



Subjects of this text:

subject book bibliographic info
agent, omissions Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 202
angels Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 184
apocalyptic narratives Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 184
ashkenaz Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 227
behemoth Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 184
ben sira Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 6
berthe of blois, queen of france, hebrew Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 334
cairo geniza Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 227
catena Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 223
cento Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 227
collegia Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 184
community, religious Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 184
creation Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 6
cultic texts in hebrew bible Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 126
deep, tehom Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 138
earth see ge, geb, eden, garden of Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 184
easter, date of Esler, The Early Christian World (2000) 494
experience, post-mortality, light, and post-mortality motif Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 184
feast of the righteous Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 184
form, of psalms Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 217
fruits, vegetarian food Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 184
genre Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 6
hallel Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 227
heaven, place of divinities, paradise Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 184
hebrew language Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 334
hellenistic Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 6
historical psalms Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 222
homer Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 6
hymn of creation Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 6
identity, community Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 224
israel/israelite, land of Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 227
jacob Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 202
jerusalem, see also zion joseph Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 202
jewish discourse Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 184
jewish identity Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 184
jewish scribe x Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 6
joy, rejoicing Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 138
judaism Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 334
judgement, osiris, reward, and post-mortality Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 184
judgment, hades, charity Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 184
judgment, hades, last judgment, end of time Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 184
karaim, language Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 334
karaism Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 334
karaite Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 334
kashrut Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 184
kingship, davidic Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 202
knowledge, historical Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 217, 224
leviathan Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 184
literary history of hebrew bible, cultic texts Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 126
literary history of hebrew bible, genres and text types, development of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 126
literary history of hebrew bible, major literary complexes Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 126
literary history of hebrew bible Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 126
liturgical markers Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 222
liturgy Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 227; Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 217, 222, 224
liturgy and scripture, cultic texts in hebrew bible/old testament Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 126
manna Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 184
memorials Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 223
memory, communal Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 217
mesopotamia Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 6
midrash Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 184
moon Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 184
motifs, in tamid psalms as a group Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 202
motifs, missing from tamid psalms' Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 202
new testament, deliberate incongruity with authoritative precursor Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 501
new testament, new testament, old testament in Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 501
oral tradition Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 334
performance Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 223
person, personal identity post-mortem Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 184
phoenicians Bickerman and Tropper, Studies in Jewish and Christian History (2007) 586
praise Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 138
prayer, and benediction Bickerman and Tropper, Studies in Jewish and Christian History (2007) 586
prayer, monastic Esler, The Early Christian World (2000) 494
prayer Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 334
procession Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 138
prophetic Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 6
psalms, as cultic texts Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 126
psalms, five books of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 126
psalms, yahwistic and elohistic Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 126
psalms Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 138; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 184
psalter, formation Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 257
qumran Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 217
qumran psalms scroll Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 257
rabbinic literature Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 184
rain Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 138
recitation, communal Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 224
recitation, historical Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 222
recitation, oral Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 217
recitation Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 222
refrain Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 223
righteous dead Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 184
rite/rites, of the land of israel Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 227
roman period Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 6
sabbath/shabbat/shabbatot Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 227
shechemites Bickerman and Tropper, Studies in Jewish and Christian History (2007) 586
simhat beit hashoeva Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 138
social norms and roles Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 184
soferim Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 227
targum Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 138
temple Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 138
tertullian, on new testament citation of old testament Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 501
testament of jacob Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 184
theognis Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 6
torah, oral Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 334
trakai Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 334
tree of life Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 184
yahweh, inactivity Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 202
yehi khavod Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 227
yosi, rabbi Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 227