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Tiresias: The Ancient Mediterranean Religions Source Database



6304
Hebrew Bible, Psalms, 3.4


וְאַתָּה יְהוָה מָגֵן בַּעֲדִי כְּבוֹדִי וּמֵרִים רֹאשִׁי׃But thou, O LORD, art a shield about me; My glory, and the lifter up of my head.


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

11 results
1. Hebrew Bible, Song of Songs, 1.1-1.3, 1.14, 4.13, 5.12, 7.5 (9th cent. BCE - 3rd cent. BCE)

1.1. נָאווּ לְחָיַיִךְ בַּתֹּרִים צַוָּארֵךְ בַּחֲרוּזִים׃ 1.1. שִׁיר הַשִּׁירִים אֲשֶׁר לִשְׁלֹמֹה׃ 1.2. יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ כִּי־טוֹבִים דֹּדֶיךָ מִיָּיִן׃ 1.3. לְרֵיחַ שְׁמָנֶיךָ טוֹבִים שֶׁמֶן תּוּרַק שְׁמֶךָ עַל־כֵּן עֲלָמוֹת אֲהֵבוּךָ׃ 1.14. אֶשְׁכֹּל הַכֹּפֶר דּוֹדִי לִי בְּכַרְמֵי עֵין גֶּדִי׃ 4.13. שְׁלָחַיִךְ פַּרְדֵּס רִמּוֹנִים עִם פְּרִי מְגָדִים כְּפָרִים עִם־נְרָדִים׃ 5.12. עֵינָיו כְּיוֹנִים עַל־אֲפִיקֵי מָיִם רֹחֲצוֹת בֶּחָלָב יֹשְׁבוֹת עַל־מִלֵּאת׃ 7.5. צַוָּארֵךְ כְּמִגְדַּל הַשֵּׁן עֵינַיִךְ בְּרֵכוֹת בְּחֶשְׁבּוֹן עַל־שַׁעַר בַּת־רַבִּים אַפֵּךְ כְּמִגְדַּל הַלְּבָנוֹן צוֹפֶה פְּנֵי דַמָּשֶׂק׃ 1.1. THE song of songs, which is Solomon’s. 1.2. Let him kiss me with the kisses of his mouth— For thy love is better than wine. 1.3. Thine ointments have a goodly fragrance; Thy name is as ointment poured forth; Therefore do the maidens love thee. 1.14. My beloved is unto me as a cluster of henna In the vineyards of En-gedi. 4.13. Thy shoots are a park of pomegranates, With precious fruits; Henna with spikenard plants 5.12. His eyes are like doves Beside the water-brooks; Washed with milk, And fitly set. 7.5. Thy neck is as a tower of ivory; Thine eyes as the pools in Heshbon, By the gate of Bath-rabbim; Thy nose is like the tower of Lebanon Which looketh toward Damascus.
2. Hebrew Bible, Deuteronomy, 32.31 (9th cent. BCE - 3rd cent. BCE)

32.31. כִּי לֹא כְצוּרֵנוּ צוּרָם וְאֹיְבֵינוּ פְּלִילִים׃ 32.31. For their rock is not as our Rock, Even our enemies themselves being judges."
3. Hebrew Bible, Proverbs, 2.7 (9th cent. BCE - 3rd cent. BCE)

2.7. וצפן [יִצְפֹּן] לַיְשָׁרִים תּוּשִׁיָּה מָגֵן לְהֹלְכֵי תֹם׃ 2.7. He layeth up sound wisdom for the upright, He is a shield to them that walk in integrity;"
4. Hebrew Bible, Psalms, 24.7, 118.20 (9th cent. BCE - 3rd cent. BCE)

24.7. שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבוֹא מֶלֶךְ הַכָּבוֹד׃ 24.7. Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors; that the King of glory may come in." 118.20. This is the gate of the LORD; The righteous shall enter into it."
5. Hebrew Bible, 2 Samuel, 12.13 (8th cent. BCE - 5th cent. BCE)

12.13. וַיֹּאמֶר דָּוִד אֶל־נָתָן חָטָאתִי לַיהוָה וַיֹּאמֶר נָתָן אֶל־דָּוִד גַּם־יְהוָה הֶעֱבִיר חַטָּאתְךָ לֹא תָמוּת׃ 12.13. And David said to Natan, I have sinned against the Lord. And Natan said to David, The Lord also has commuted thy sin; thou shalt not die."
6. Hebrew Bible, Isaiah, 5.1, 33.20, 47.2-47.3, 62.3 (8th cent. BCE - 5th cent. BCE)

5.1. אָשִׁירָה נָּא לִידִידִי שִׁירַת דּוֹדִי לְכַרְמוֹ כֶּרֶם הָיָה לִידִידִי בְּקֶרֶן בֶּן־שָׁמֶן׃ 5.1. כִּי עֲשֶׂרֶת צִמְדֵּי־כֶרֶם יַעֲשׂוּ בַּת אֶחָת וְזֶרַע חֹמֶר יַעֲשֶׂה אֵיפָה׃ 47.2. קְחִי רֵחַיִם וְטַחֲנִי קָמַח גַּלִּי צַמָּתֵךְ חֶשְׂפִּי־שֹׁבֶל גַּלִּי־שׁוֹק עִבְרִי נְהָרוֹת׃ 47.3. תִּגָּל עֶרְוָתֵךְ גַּם תֵּרָאֶה חֶרְפָּתֵךְ נָקָם אֶקָּח וְלֹא אֶפְגַּע אָדָם׃ 62.3. וְהָיִיתְ עֲטֶרֶת תִּפְאֶרֶת בְּיַד־יְהוָה וצנוף [וּצְנִיף] מְלוּכָה בְּכַף־אֱלֹהָיִךְ׃ 5.1. Let me sing of my well-beloved, A song of my beloved touching his vineyard. My well-beloved had a vineyard In a very fruitful hill;" 33.20. Look upon Zion, the city of our solemn gatherings; Thine eyes shall see Jerusalem a peaceful habitation, A tent that shall not be removed, The stakes whereof shall never be plucked up, Neither shall any of the cords thereof be broken." 47.2. Take the millstones, and grind meal; Remove thy veil, Strip off the train, uncover the leg, Pass through the rivers." 47.3. Thy nakedness shall be uncovered, Yea, thy shame shall be seen; I will take vengeance, And will let no man intercede." 62.3. Thou shalt also be a crown of beauty in the hand of the LORD, And a royal diadem in the open hand of thy God."
7. Hebrew Bible, Lamentations, 5.18 (8th cent. BCE - 5th cent. BCE)

5.18. עַל הַר־צִיּוֹן שֶׁשָּׁמֵם שׁוּעָלִים הִלְּכוּ־בוֹ׃ 5.18. For the mountain of Zion, which is desolate, The foxes walk upon it."
8. Anon., Genesis Rabba, 1.1 (2nd cent. CE - 5th cent. CE)

1.1. רַבִּי הוֹשַׁעְיָה רַבָּה פָּתַח (משלי ח, ל): וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם וגו', אָמוֹן פַּדְּגוֹג, אָמוֹן מְכֻסֶּה, אָמוֹן מֻצְנָע, וְאִית דַּאֲמַר אָמוֹן רַבָּתָא. אָמוֹן פַּדְּגוֹג, הֵיךְ מָה דְאַתְּ אָמַר (במדבר יא, יב): כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק. אָמוֹן מְכֻסֶּה, הֵיאַךְ מָה דְאַתְּ אָמַר (איכה ד, ה): הָאֱמֻנִים עֲלֵי תוֹלָע וגו'. אָמוֹן מֻצְנָע, הֵיאַךְ מָה דְאַתְּ אָמַר (אסתר ב, ז): וַיְהִי אֹמֵן אֶת הֲדַסָּה. אָמוֹן רַבָּתָא, כְּמָא דְתֵימָא (נחום ג, ח): הֲתֵיטְבִי מִנֹּא אָמוֹן, וּמְתַרְגְּמִינַן הַאַתְּ טָבָא מֵאֲלֶכְּסַנְדְּרִיָא רַבָּתָא דְּיָתְבָא בֵּין נַהֲרוֹתָא. דָּבָר אַחֵר אָמוֹן, אֻמָּן. הַתּוֹרָה אוֹמֶרֶת אֲנִי הָיִיתִי כְּלִי אֻמְנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא מִדַּעַת אֻמָּן, וְהָאֻמָּן אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא דִּפְתְּרָאוֹת וּפִנְקְסָאוֹת יֵשׁ לוֹ, לָדַעַת הֵיאךְ הוּא עוֹשֶׂה חֲדָרִים, הֵיאךְ הוּא עוֹשֶׂה פִּשְׁפְּשִׁין. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בַּתּוֹרָה וּבוֹרֵא אֶת הָעוֹלָם, וְהַתּוֹרָה אָמְרָה בְּרֵאשִׁית בָּרָא אֱלֹהִים. וְאֵין רֵאשִׁית אֶלָּא תּוֹרָה, הֵיאַךְ מָה דְּאַתְּ אָמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. 1.1. רַבִּי יוֹנָה בְּשֵׁם רַבִּי לֵוִי אָמַר, לָמָּה נִבְרָא הָעוֹלָם בְּב', אֶלָּא מַה ב' זֶה סָתוּם מִכָּל צְדָדָיו וּפָתוּחַ מִלְּפָנָיו, כָּךְ אֵין לְךָ רְשׁוּת לוֹמַר, מַה לְּמַטָּה, מַה לְּמַעְלָה, מַה לְּפָנִים, מַה לְּאָחוֹר, אֶלָּא מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וּלְהַבָּא. בַּר קַפָּרָא אָמַר (דברים ד, לב): כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר הָיוּ לְפָנֶיךָ, לְמִן הַיּוֹם שֶׁנִּבְרְאוּ אַתָּה דּוֹרֵשׁ, וְאִי אַתָּה דּוֹרֵשׁ לִפְנִים מִכָּאן. (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, אַתָּה דּוֹרֵשׁ וְחוֹקֵר, וְאִי אַתָּה חוֹקֵר לִפְנִים מִכָּאן. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי בְּמַעֲשֵׂה בְרֵאשִׁית בַּהֲדֵיהּ דְּבַר קַפָּרָא, לָמָּה נִבְרָא הָעוֹלָם בְּב', לְהוֹדִיעֲךָ שֶׁהֵן שְׁנֵי עוֹלָמִים, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. דָּבָר אַחֵר, וְלָמָּה בְּב' שֶׁהוּא לְשׁוֹן בְּרָכָה, וְלָמָּה לֹא בְּאָלֶ"ף שֶׁהוּא לְשׁוֹן אֲרִירָה. דָּבָר אַחֵר, לָמָּה לֹא בְּאָלֶ"ף שֶׁלֹא לִתֵּן פִּתְחוֹן פֶּה לָאֶפִּיקוֹרְסִין לוֹמַר הֵיאַךְ הָעוֹלָם יָכוֹל לַעֲמֹד שֶׁהוּא נִבְרָא בִּלְשׁוֹן אֲרִירָה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בִּלְשׁוֹן בְּרָכָה, וְהַלְּוַאי יַעֲמֹד. דָּבָר אַחֵר, לָמָּה בְּב' אֶלָּא מַה ב' זֶה יֵשׁ לוֹ שְׁנֵי עוֹקְצִין, אֶחָד מִלְּמַעְלָה וְאֶחָד מִלְּמַטָּה מֵאֲחוֹרָיו, אוֹמְרִים לַב' מִי בְּרָאֲךָ, וְהוּא מַרְאֶה בְּעוּקְצוֹ מִלְּמַעְלָה, וְאוֹמֵר זֶה שֶׁלְּמַעְלָה בְּרָאָנִי. וּמַה שְּׁמוֹ, וְהוּא מַרְאֶה לָהֶן בְּעוּקְצוֹ שֶׁל אַחֲרָיו, וְאוֹמֵר ה' שְׁמוֹ. אָמַר רַבִּי אֶלְעָזָר בַּר חֲנִינָא בְּשֵׁם רַבִּי אֲחָא, עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת הָיְתָה הָאָלֶ"ף קוֹרֵא תִּגָּר לִפְנֵי כִסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי רִאשׁוֹן שֶׁל אוֹתִיּוֹת וְלֹא בָּרָאתָ עוֹלָמְךָ בִּי, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אָרֶץ וגו', לְמָחָר אֲנִי בָּא לִתֵּן תּוֹרָה בְּסִינַי וְאֵינִי פּוֹתֵחַ תְּחִלָה אֶלָּא בָּךְ, שֶׁנֶּאֱמַר (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ. רַבִּי הוֹשַׁעְיָא אוֹמֵר לָמָּה נִקְרָא שְׁמוֹ אָלֶ"ף, שֶׁהוּא מַסְכִּים מֵאָלֶ"ף, שֶׁנֶּאֱמַר (תהלים קה, ח): דָּבָר צִוָּה לְאֶלֶף דּוֹר. 1.1. The great Rabbi Hoshaya opened [with the verse (Mishlei 8:30),] \"I [the Torah] was an amon to Him and I was a plaything to Him every day.\" Amon means \"pedagogue\" (i.e. ny). Amon means \"covered.\" Amon means \"hidden.\" And there is one who says amon means \"great.\" Amon means \"ny,\" as in (Bamidbar 11:12) “As a ny (omein) carries the suckling child.\" Amon means \"covered,\" as in (Eichah 4:5) \"Those who were covered (emunim) in scarlet have embraced refuse heaps.\" Amon means \"hidden,\" as in (Esther 2:7) \"He hid away (omein) Hadassah.\" Amon means \"great,\" as in (Nahum 3:8) \"Are you better than No-amon [which dwells in the rivers]?\" which the Targum renders as, \"Are you better than Alexandria the Great (amon), which dwells between the rivers?\" Alternatively, amon means \"artisan.\" The Torah is saying, \"I was the artisan's tool of Hashem.\" In the way of the world, a king of flesh and blood who builds a castle does not do so from his own knowledge, but rather from the knowledge of an architect, and the architect does not build it from his own knowledge, but rather he has scrolls and books in order to know how to make rooms and doorways. So too Hashem gazed into the Torah and created the world. Similarly the Torah says, \"Through the reishis Hashem created [the heavens and the earth],\" and reishis means Torah, as in \"Hashem made me [the Torah] the beginning (reishis) of His way\" (Mishlei 8:22)."
9. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE)

10. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE)

9a. מותרין לישא ערב הרגל קשיא לכולהו,לא קשיא למאן דאמר משום שמחה עיקר שמחה חד יומא הוא,למ"ד משום טירחא עיקר טירחא חד יומא הוא למ"ד משום ביטול פריה ורביה לחד יומא לא משהי איניש נפשיה,ודאין מערבין שמחה בשמחה מנלן דכתיב (מלכים א ח, סה) ויעש שלמה בעת ההיא את החג וכל ישראל עמו קהל גדול מלבוא חמת עד נחל מצרים [לפני ה' אלהינו] שבעת ימים ושבעת ימים ארבעה עשר יום ואם איתא דמערבין שמחה בשמחה איבעי ליה למינטר עד החג ומיעבד שבעה להכא ולהכא,ודלמא מינטר לא נטרינן והיכא דאתרמי עבדינן איבעי ליה לשיורי פורתא,שיורי בנין בהמ"ק לא משיירינן איבעי ליה לשיורי באמה כליא עורב,אמה כליא עורב צורך בנין הבית הוא אלא מדמייתר קרא מכדי כתיב ארבעה עשר יום שבעת ימים ושבעת ימים למה לי שמע מינה הני לחוד והני לחוד,א"ר פרנך א"ר יוחנן אותה שנה לא עשו ישראל את יום הכפורים והיו דואגים ואומרים שמא נתחייבו שונאיהן של ישראל כלייה יצתה בת קול ואמרה להם כולכם מזומנין לחיי העולם הבא,מאי דרוש אמרו קל וחומר ומה משכן שאין קדושתו קדושת עולם וקרבן יחיד דוחה שבת דאיסור סקילה מקדש דקדושתו קדושת עולם וקרבן צבור ויום הכפורים דענוש כרת לא כ"ש,אלא אמאי היו דואגים התם צורך גבוה הכא צורך הדיוט הכא נמי מיעבד ליעבדו מיכל לא ניכלו ולא לישתו אין שמחה בלא אכילה ושתיה,ומשכן דדחי שבת מנלן אילימא מדכתיב (במדבר ז, יב) ביום הראשון וביום השביעי דלמא שביעי לקרבנות אמר רב נחמן בר יצחק אמר קרא (במדבר ז, עב) ביום עשתי עשר יום מה יום כולו רצוף אף עשתי עשר כולן רצופין,ודלמא ימים הראויין כתיב קרא אחרינא (במדבר ז, עח) ביום שנים עשר יום מה יום כולו רצוף אף שנים עשר יום כולן רצופין,ודלמא הכא נמי ימים הראויין אם כן תרי קראי למה לי,ומקדש דדוחה יום הכפורים מנלן אילימא מדכתיב ארבעה עשר יום ודלמא ימים הראויין גמר יום יום מהתם,יצתה בת קול ואמרה להם כולכם מזומנין לחיי העולם הבא ומנלן דאחיל להו דתני תחליפא (מלכים א ח, סו) ביום השמיני שלח את העם ויברכו את המלך וילכו לאהליהם שמחים וטובי לב על כל הטובה אשר עשה ה' לדוד עבדו ולישראל עמו,לאהליהם שהלכו ומצאו נשיהם בטהרה שמחים שנהנו מזיו השכינה וטובי לב שכל אחד ואחד נתעברה אשתו בבן זכר על כל הטובה שיצתה בת קול ואמרה להם כולכם מזומנין לחיי העולם הבא,לדוד עבדו ולישראל עמו בשלמא לישראל עמו דאחיל להו עון יום הכפורים אלא לדוד עבדו מאי היא,אמר רב יהודה אמר רב בשעה שביקש שלמה להכניס ארון למקדש דבקו שערים זה לזה אמר שלמה עשרים וארבע רננות ולא נענה פתח ואמר (תהלים כד, ז) שאו שערים ראשיכם וגו' ולא נענה,כיון שאמר (דברי הימים ב ו, מב) ה' אלהים אל תשב פני משיחך זכרה לחסדי דוד עבדך מיד נענה באותה שעה נהפכו פני שונאי דוד כשולי קדירה וידעו הכל שמחל לו הקב"ה על אותו עון,ר' יונתן בן עסמיי ורבי יהודה בן גרים תנו פרשת נדרים בי ר' שמעון בן יוחי איפטור מיניה באורתא לצפרא הדור וקא מפטרי מיניה אמר להו ולאו איפטריתו מיני באורתא,אמרו ליה למדתנו רבינו תלמיד שנפטר מרבו ולן באותה העיר צריך ליפטר ממנו פעם אחרת שנאמר ביום השמיני שלח את העם ויברכו את המלך וכתיב (דברי הימים ב ז, י) וביום עשרים ושלשה לחדש השביעי שלח את העם,אלא מכאן לתלמיד הנפטר מרבו ולן באותה העיר צריך ליפטר ממנו פעם אחרת,א"ל לבריה בני אדם הללו אנשים של צורה הם זיל גביהון דליברכוך אזל אשכחינהו דקא רמו קראי אהדדי כתיב (משלי ד, כו) פלס מעגל רגלך וכל דרכיך יכונו וכתיב (משלי ה, ו) אורח חיים פן תפלס,לא קשיא כאן במצוה שאפשר לעשותה ע"י אחרים 9a. bare permitted to marry on the eve of the pilgrimage Festival.This poses ba difficulty to all ofthe opinions, as a wedding celebration ordinarily extends for seven days, and the majority of the celebration will coincide with the Festival.,The Gemara answers: This is bnot difficult,as this ibaraitacan be reconciled with all of the opinions. bAccording to the one who saidthat one may not get married on the intermediate days of a Festival bbecause of joy,i.e., because one must not mix one joy with another, or because one may not put aside the rejoicing of the Festival and occupy himself with rejoicing with his wife, this is not difficult, as bthe primary joyof a wedding bisonly bone day,and after that, the joy of the wedding will not affect the joy of the Festival.,And baccording to the one who saidthat one may not marry on the intermediate days of a Festival bdue tothe excessive bexertionthat the wedding preparations demand, it is not difficult, as bthe primary exertion isonly bone day.After the wedding, excessive exertion is not required. And baccording to the one who saidthat the reason is bdue to the neglect ofthe mitzva to be bfruitful and multiply,there is no room for concern: Since there is only bone day,the eve of the Festival, when he can get married and save money on the feast, ba man will not delayhis wedding in order to get married then, lest some unforeseen circumstance arise that will prevent him from getting married on that day. Therefore, according to all the reasons offered, there is no need to prohibit weddings on the eve of a Festival.,§ The Gemara asks: With regard to the principle that bone may not mixone bjoy withanother bjoy, from where do wederive it? The Gemara explains that the source is bas it is writtenwith regard to the dedication of the Temple: b“So Solomon held the feast at that time, and all Israel with him, a great congregation, from the entrance of Hamath to the Brook of Egypt, before the Lord our God, seven days and seven days, fourteen days”(I Kings 8:65). bAnd if it is sothat bone mayin fact bmixone bjoy withanother bjoy, he should have waited until the festivalof iSukkot /i, which was the second set of seven days, band madea feast of bsevendays bfor this and for that,i.e., for the dedication of the Temple and for the festival of iSukkottogether. The fact that he did not do so indicates that one must not mix one joy with another.,The Gemara raises a question: bPerhaps,however, it may be derived from here only that bwe may not delaya wedding to be on a Festival, just as King Solomon did not delay the Temple dedication to be on the Festival, but nevertheless, bwhere it happensto occur that way, bwe mayindeed bpreparea feast to celebrate both occasions together. The Gemara answers: If this were permitted, Solomon bshould have left a smallpart of the Temple unfinished until the Festival, and thereby arranged for a joint celebration of the dedication of the Temple and the festival of iSukkot /i.,The Gemara responds: bOne may not leaveany part of bthe building of the Templeundone, as a mitzva should be completed as quickly as possible. The Gemara modifies its previous opinion: Solomon bshould have left the cubit- /bwide plates with spikes, which were designed to beliminate the ravens,unfinished. The roof of the Temple was fitted with sharp metal spikes to deter the ravens, who were attracted by the smell of the sacrificial meat, from perching there. Although this was not considered a part of the building itself, delaying its installation would have allowed Solomon to delay the celebration of the Temple dedication.,The Gemara rejects this opinion as well: bThe cubit /b-wide plates with spikes to beliminate the ravens was a necessaryelement bin the building of the Temple,and consequently Solomon could not delay its construction either. bRather,the proof is bfrom the redundancyin bthe verse. Since it is written “fourteen days,” why do Ineed the verse to specify b“seven days and seven days”? Learn from itthat btheseseven days of celebrating the Temple dedication must bbe discrete, andsimilarly, btheseseven days of celebrating the Festival must bbe discrete,due to the principle that one may not mix one joy with another.,§ Apropos the discussion of the celebration at Solomon’s dedication of the Temple, the Gemara relates that bRabbi Parnakh said that Rabbi Yoḥa said: That year,the Jewish people bdid not observe Yom Kippur,as the seven-day celebration of the dedication of the Temple coincided with Yom Kippur and all seven days were celebrated with feasting. bAndthe people bwere worried and said: Perhaps the enemies of the Jewish people,a euphemism for the Jewish people themselves, bhave become liable to be destroyedfor the transgression of eating on Yom Kippur, which is punishable by ikaret /i. bA Divine Voice issued forth and said to them: All of you are designated for life in the World-to-Come. /b,The Gemara asks: bWhat derivationled them to conclude that it was permitted for them to eat on Yom Kippur? The Gemara explains that they based their ruling on an ia fortiori /iinference: bIfat the dedication of bthe Tabernacle, whose sanctity is not a permanent sanctity, an individual’s offering,i.e., an offering of one of the tribal princes, boverridesthe prohibition of bShabbat,as the princes’ offerings were brought every day including Shabbat despite the attendant transgression of ba prohibitionthat is punishable by bstoning;then with regard to the dedication of bthe Temple, whose sanctity is a permanent sanctityand the offerings brought there were bcommunal offerings,is it bnot all the more soclear that the dedication of the Temple overrides the prohibition of bYom Kippur,a violation that is bpunishable bythe less severe punishment of ikaret /i? /b,The Gemara asks: bButif they had firm basis for their behavior, bwhy were they worried?The Gemara answers that one can refute this ia fortioriinference as follows: bThere,at the dedication of the Tabernacle, Shabbat was desecrated only bfor the necessitiesof the Temple service to God on bHigh,i.e., by sacrificing offerings. bHere,at the dedication of the Temple, they desecrated Yom Kippur by eating and drinking, which was for bthe need of commonmortals. Based on this distinction the Gemara suggests: bHere too,at the dedication of the Temple bthey shouldhave bperformedthe rites of the sacrificial offerings and bthey should nothave beaten or drunk.The Gemara answers: bThere is nocomplete brejoicing without eating and drinking. /b,With regard to the proof itself, the Gemara asks: bAnd from where do wederive that the offerings brought at the dedication of bthe Tabernacle overrode Shabbat? If we sayit is bas it is writtenwith regard to the offerings brought by the tribal princes: b“On the first day”(Numbers 7:12) band “on the seventh day”(Numbers 7:48), this is not a conclusive proof, as bperhapsthis refers not to the seventh day of the week but to bthe seventhday bofsacrificial bofferings.Perhaps they skipped Shabbat and did not sacrifice offerings connected to the dedication of the Tabernacle on that day. bRav Naḥman bar Yitzḥak said: The versealso bstates: “On the day of the eleventh day”(Numbers 7:72). The repetition of the word day indicates that bjust as a day is allone bcontinuousperiod of time, bso too, the elevendays bwere allone bcontinuousperiod of time, with no break in the middle, even for Shabbat.,The Gemara asks: bBut perhapsthis refers only to bdays that are fitfor an individual’s offerings, i.e., the offerings were sacrificed on eleven consecutive days that were suitable for sacrificing the offerings of an individual, but not on Shabbat. The Gemara answers: In banother verse it is written: “On the day of the twelfth day”(Numbers 7:78), indicating that bjust as a day is allone bcontinuousperiod of time, bso too, the twelve days were allone bcontinuousperiod of time.,The Gemara asks again: bBut perhaps here toothis is referring to bdays that are fitfor sacrificing the offerings of an individual? The Gemara rejects this opinion: bIf so, why do Ineed btwo verses,the verse with regard to the eleventh day and the verse with regard to the twelfth day, to teach the same principle? The fact that the Torah uses repetitive phraseology in both verses indicates that all the days were consecutive, without a break for Shabbat.,The Gemara asks: bAnd from where do wederive that the feasting at the time of the dedication of bthe Temple overrides Yom Kippur,so that the people did not have to fast? bIf we sayit is derived bfrom that which is written: Fourteen days, perhapsthis is referring to bdays that are fitfor feasting, to the exclusion of Yom Kippur. The Gemara answers: This is bderivedby means of a verbal analogy between the word b“day”mentioned in this context bandthe word b“day”mentioned bthere,with regard to the dedication of the Tabernacle. Just as there the days were consecutive, without a break for Shabbat, so too here, the days were consecutive, without a break for Yom Kippur.,It was stated above that ba Divine Voice issued forth and said to them: All of you are designated for life in the World-to-Come.The Gemara asks: bAnd from where do wederive bthatGod bpardoned themfor this sin? The Gemara answers: The Sage bTaḥlifa taughtin a ibaraitathat the verse states: b“On the eighth day he sent the people away, and they blessed the king, and went to their tents joyful and glad of heart for all the goodness that the Lord had done for David His servant and for Israel His people”(I Kings 8:66).,This verse may be expounded as follows: The words b“to their tents”indicate bthat they went and found their wives ina state of bpurity,as the terms tent and house often denote one’s wife. The term b“joyful”is referring to the fact bthey had enjoyed the splendor of the Divine Presence,as there was a revelation of the Divine Presence when the offerings were sacrificed in the Temple. The phrase b“and glad of heart”refers to the fact that beach of their wives conceived a male child.The words b“for all the goodness”indicate bthat a Divine Voice issued forth and said to them: All of you are designated for life in the World-to-Come,which is the ultimate good.,The aforementioned verse stated: “For all the goodness that the Lord had done bfor David His servant and for Israel His people. /b” The Gemara asks: bGranted,when the verse mentions the goodness that God did bfor Israel His people,this is referring to the fact bthat He pardoned them the sin ofeating on bYom Kippurthat year; bbut what isthe goodness that God performed bfor David His servant? /b, bRav Yehuda said that Rav said: When Solomon sought to bring the Ark into the Temple the gates clung togetherand could not be opened. bSolomon uttered twenty-four songsof praise, bandhis prayer bwas not answered. He began and said: “Lift up your heads, O you gates,and be lifted up, you everlasting doors; and the King of glory shall come in” (Psalms 24:7), bbutonce again his prayer bwas not answered,and the Temple gates remained closed., bOnce he said:“Now therefore arise, O Lord God, into your resting place, You, and the Ark of Your strength; Let your priests, O Lord God, be clothed with victory and let Your pious ones rejoice in goodness. bO Lord God, do not turn away the face of Your anointed; remember the faithful love of David Your servant”(II Chronicles 6:41–42), bhe was immediately answered. At that moment the faces of David’s enemies turneddark blike thecharred bbottom of a pot, and all knew that the Holy One, Blessed be He, forgave him for that sininvolving Bathsheba, as they saw that it was only in his merit that the gates of the Temple opened.,The Gemara relates that bRabbi Yonatan ben Asmai and Rabbi Yehuda, son of converts, studied the portiondealing with boaths in the study hall of Rabbi Shimon ben Yoḥai.After completing their studies, the disciples btook leave oftheir master bin the evening,but did not yet leave the city. bIn the morning they went back and took leave of hima second time. bHe said to them: Did you notalready btake leave of meyesterday bin the evening? /b, bThey said to him: You have taught us, our teacher,that ba disciple who takes leave of his teacher andthen bstays overnight in the same city must take leave of him an additional time, as it is statedat the conclusion of the dedication of the Temple: b“On the eighth day he sent the people away, and they blessed the king”(I Kings 8:66), bandelsewhere bit is written: “And on the twenty-third day of the seventh month he sent the people away”(II Chronicles 7:10). The eighth day in the verse is referring to the Eighth Day of Assembly, the twenty-second of the month of Tishrei, yet it says that he sent the people away on the next day, the twenty-third of the month., bRather,it can be derived bfrom herethat ba disciple who takes leave of his teacher andthen bstays overnight in the same city must take leave of him an additional time,just as the Jewish people took leave of Solomon an additional time on the day after the Festival, on the twenty-third of Tishrei.,Rabbi Shimon ben Yoḥai bsaid to his son: Thesetwo bpeople,Rabbi Yonatan ben Asmai and Rabbi Yehuda, son of converts, bare men ofnoble bform [ itzura /i]i.e., wise and learned individuals; bgo to them so that they will bless you. He wentand bfound themdeep in discussion, braisingapparent bcontradictions between versesas follows: bIt is written: “Make level the path of your feet, and let all your ways be established”(Proverbs 4:26), indicating that when one has the opportunity to perform more than one mitzva, he must evaluate which of them is most important. bAndelsewhere bit is written: “Lest you level out the path of life,”(Proverbs 5:6), indicating that one must perform each mitzva as the opportunity arises, without considering its relative importance.,They explained that it is bnot difficult: Here,in the first verse cited above, it is discussing ba mitzva that can be done by others,and therefore one must consider what is most worthwhile for him to perform himself and what he will leave to others.
11. Anon., Pesiqta De Rav Kahana, 1.1



Subjects of this text:

subject book bibliographic info
akiva, r., interprets song of songs in terms of israel and the nations Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 183
amor Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 202
anomoean Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 61
bonum Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 202
church, bride of christ Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 61
ciuitas Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 202
contradiction Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 61
david, his kingship Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 279
david Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 279
devotion Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 279
ein gedi Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 51
esther rabbah i, continuity of past and present in Neusner, The Idea of History in Rabbinic Judaism (2004) 106
forgiveness Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 279
genesis rabbah, continuity of past and present in Neusner, The Idea of History in Rabbinic Judaism (2004) 106
glory Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 202
good, goodness Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 202
heschel, avraham yoshua Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 469
intertextuality, implicit vs. explicit Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 51
intertextuality, in shivata shir ha-shirim Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 51
intertextuality Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 51
jerusalem, pilgrimage feasts and Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 175
kingship Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 279
lamentations rabbah, continuity of past and present in Neusner, The Idea of History in Rabbinic Judaism (2004) 106
leviticus rabbah, continuity of past and present in Neusner, The Idea of History in Rabbinic Judaism (2004) 106
libido Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 202
love, charity Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 202
lust Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 202
malus, malum Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 202
martyrdom Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 175, 183
messiah Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 175, 183
past and present, continuity of, in rabbinic literature Neusner, The Idea of History in Rabbinic Judaism (2004) 106
pelagian/pelagianism Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 202
pesiqta derab kahana, continuity of past and present in Neusner, The Idea of History in Rabbinic Judaism (2004) 106
piyyut, piyyutim, intertextuality and' Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 51
rabbinic literature, continuity of past and present in Neusner, The Idea of History in Rabbinic Judaism (2004) 106
ruth rabbah, continuity of past and present in Neusner, The Idea of History in Rabbinic Judaism (2004) 106
shield of david Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 469
shivata shir ha-shirim (yannai), intertextuality in Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 51
shivata shir ha-shirim (yannai) Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 175, 183
song of songs, as proto-piyyut Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 51
song of songs piyyutim, intertextuality in Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 51
song of songs rabbah, continuity of past and present in Neusner, The Idea of History in Rabbinic Judaism (2004) 106
song of the vineyard (isa 5), as intertext for the song of songs Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 51
sufism Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 279
tawakkul (ar. reliance on god) Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 279
temple, destruction of Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 51
temple, rebuilding of Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 183
time, continuity of past and presentin rabbinic literature Neusner, The Idea of History in Rabbinic Judaism (2004) 106
wisdom, wise man Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 202