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Tiresias: The Ancient Mediterranean Religions Source Database



6304
Hebrew Bible, Psalms, 76.3


וַיְהִי בְשָׁלֵם סֻכּוֹ וּמְעוֹנָתוֹ בְצִיּוֹן׃In Salem also is set His tabernacle, And His dwelling-place in Zion.


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

13 results
1. Hebrew Bible, Exodus, 32.10-32.11 (9th cent. BCE - 3rd cent. BCE)

32.11. וַיְחַל מֹשֶׁה אֶת־פְּנֵי יְהוָה אֱלֹהָיו וַיֹּאמֶר לָמָה יְהוָה יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ אֲשֶׁר הוֹצֵאתָ מֵאֶרֶץ מִצְרַיִם בְּכֹחַ גָּדוֹל וּבְיָד חֲזָקָה׃ 32.10. Now therefore let Me alone, that My wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation.’" 32.11. And Moses besought the LORD his God, and said: ‘LORD, why doth Thy wrath wax hot against Thy people, that Thou hast brought forth out of the land of Egypt with great power and with a mighty hand?"
2. Hebrew Bible, Genesis, 14.18-14.20 (9th cent. BCE - 3rd cent. BCE)

14.18. וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃ 14.19. וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃ 14.18. And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High." 14.19. And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth;" 14.20. and blessed be God the Most High, who hath delivered thine enemies into thy hand.’ And he gave him a tenth of all."
3. Hebrew Bible, Job, 33.24 (9th cent. BCE - 3rd cent. BCE)

33.24. וַיְחֻנֶּנּוּ וַיֹּאמֶר פְּדָעֵהוּ מֵרֶדֶת שָׁחַת מָצָאתִי כֹפֶר׃ 33.24. Then He is gracious unto him, and saith: ‘Deliver him from going down to the pit, I have found a ransom.’"
4. Hebrew Bible, Psalms, 73-79, 50 (9th cent. BCE - 3rd cent. BCE)

5. Hebrew Bible, Lamentations, 2.6 (8th cent. BCE - 5th cent. BCE)

2.6. וַיַּחְמֹס כַּגַּן שֻׂכּוֹ שִׁחֵת מוֹעֲדוֹ שִׁכַּח יְהוָה בְּצִיּוֹן מוֹעֵד וְשַׁבָּת וַיִּנְאַץ בְּזַעַם־אַפּוֹ מֶלֶךְ וְכֹהֵן׃ 2.6. And He hath stripped His tabernacle, as if it were a garden, He hath destroyed His place of assembly; The LORD hath caused to be forgotten in Zion Appointed season and sabbath, And hath rejected in the indignation of His anger The king and the priest."
6. Hebrew Bible, 1 Chronicles, 15.17-15.19, 16.5-16.37, 25.1-25.7 (5th cent. BCE - 3rd cent. BCE)

15.17. וַיַּעֲמִידוּ הַלְוִיִּם אֵת הֵימָן בֶּן־יוֹאֵל וּמִן־אֶחָיו אָסָף בֶּן־בֶּרֶכְיָהוּ וּמִן־בְּנֵי מְרָרִי אֲחֵיהֶם אֵיתָן בֶּן־קוּשָׁיָהוּ׃ 15.18. וְעִמָּהֶם אֲחֵיהֶם הַמִּשְׁנִים זְכַרְיָהוּ בֵּן וְיַעֲזִיאֵל וּשְׁמִירָמוֹת וִיחִיאֵל וְעֻנִּי אֱלִיאָב וּבְנָיָהוּ וּמַעֲשֵׂיָהוּ וּמַתִּתְיָהוּ וֶאֱלִיפְלֵהוּ וּמִקְנֵיָהוּ וְעֹבֵד אֱדֹם וִיעִיאֵל הַשֹּׁעֲרִים׃ 15.19. וְהַמְשֹׁרְרִים הֵימָן אָסָף וְאֵיתָן בִּמְצִלְתַּיִם נְחֹשֶׁת לְהַשְׁמִיעַ׃ 16.5. אָסָף הָרֹאשׁ וּמִשְׁנֵהוּ זְכַרְיָה יְעִיאֵל וּשְׁמִירָמוֹת וִיחִיאֵל וּמַתִּתְיָה וֶאֱלִיאָב וּבְנָיָהוּ וְעֹבֵד אֱדֹם וִיעִיאֵל בִּכְלֵי נְבָלִים וּבְכִנֹּרוֹת וְאָסָף בַּמְצִלְתַּיִם מַשְׁמִיעַ׃ 16.6. וּבְנָיָהוּ וְיַחֲזִיאֵל הַכֹּהֲנִים בַּחֲצֹצְרוֹת תָּמִיד לִפְנֵי אֲרוֹן בְּרִית־הָאֱלֹהִים׃ 16.7. בַּיּוֹם הַהוּא אָז נָתַן דָּוִיד בָּרֹאשׁ לְהֹדוֹת לַיהוָה בְּיַד־אָסָף וְאֶחָיו׃ 16.8. הוֹדוּ לַיהוָה קִרְאוּ בִשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילֹתָיו׃ 16.9. שִׁירוּ לוֹ זַמְּרוּ־לוֹ שִׂיחוּ בְּכָל־נִפְלְאֹתָיו׃ 16.11. דִּרְשׁוּ יְהוָה וְעֻזּוֹ בַּקְּשׁוּ פָנָיו תָּמִיד׃ 16.12. זִכְרוּ נִפְלְאֹתָיו אֲשֶׁר עָשָׂה מֹפְתָיו וּמִשְׁפְּטֵי־פִיהוּ׃ 16.13. זֶרַע יִשְׂרָאֵל עַבְדּוֹ בְּנֵי יַעֲקֹב בְּחִירָיו׃ 16.14. הוּא יְהוָה אֱלֹהֵינוּ בְּכָל־הָאָרֶץ מִשְׁפָּטָיו׃ 16.15. זִכְרוּ לְעוֹלָם בְּרִיתוֹ דָּבָר צִוָּה לְאֶלֶף דּוֹר׃ 16.16. אֲשֶׁר כָּרַת אֶת־אַבְרָהָם וּשְׁבוּעָתוֹ לְיִצְחָק׃ 16.17. וַיַּעֲמִידֶהָ לְיַעֲקֹב לְחֹק לְיִשְׂרָאֵל בְּרִית עוֹלָם׃ 16.18. לֵאמֹר לְךָ אֶתֵּן אֶרֶץ־כְּנָעַן חֶבֶל נַחֲלַתְכֶם׃ 16.19. בִּהְיוֹתְכֶם מְתֵי מִסְפָּר כִּמְעַט וְגָרִים בָּהּ׃ 16.21. לֹא־הִנִּיחַ לְאִישׁ לְעָשְׁקָם וַיּוֹכַח עֲלֵיהֶם מְלָכִים׃ 16.22. אַל־תִּגְּעוּ בִּמְשִׁיחָי וּבִנְבִיאַי אַל־תָּרֵעוּ׃ 16.23. שִׁירוּ לַיהוָה כָּל־הָאָרֶץ בַּשְּׂרוּ מִיּוֹם־אֶל־יוֹם יְשׁוּעָתוֹ׃ 16.24. סַפְּרוּ בַגּוֹיִם אֶת־כְּבוֹדוֹ בְּכָל־הָעַמִּים נִפְלְאֹתָיו׃ 16.25. כִּי גָדוֹל יְהוָה וּמְהֻלָּל מְאֹד וְנוֹרָא הוּא עַל־כָּל־אֱלֹהִים׃ 16.26. כִּי כָּל־אֱלֹהֵי הָעַמִּים אֱלִילִים וַיהוָה שָׁמַיִם עָשָׂה׃ 16.27. הוֹד וְהָדָר לְפָנָיו עֹז וְחֶדְוָה בִּמְקֹמוֹ׃ 16.28. הָבוּ לַיהוָה מִשְׁפְּחוֹת עַמִּים הָבוּ לַיהוָה כָּבוֹד וָעֹז׃ 16.29. הָבוּ לַיהוָה כְּבוֹד שְׁמוֹ שְׂאוּ מִנְחָה וּבֹאוּ לְפָנָיו הִשְׁתַּחֲווּ לַיהוָה בְּהַדְרַת־קֹדֶשׁ׃ 16.31. יִשְׂמְחוּ הַשָּׁמַיִם וְתָגֵל הָאָרֶץ וְיֹאמְרוּ בַגּוֹיִם יְהוָה מָלָךְ׃ 16.32. יִרְעַם הַיָּם וּמְלוֹאוֹ יַעֲלֹץ הַשָּׂדֶה וְכָל־אֲשֶׁר־בּוֹ׃ 16.33. אָז יְרַנְּנוּ עֲצֵי הַיָּעַר מִלִּפְנֵי יְהוָה כִּי־בָא לִשְׁפּוֹט אֶת־הָאָרֶץ׃ 16.34. הוֹדוּ לַיהוָה כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ׃ 16.35. וְאִמְרוּ הוֹשִׁיעֵנוּ אֱלֹהֵי יִשְׁעֵנוּ וְקַבְּצֵנוּ וְהַצִּילֵנוּ מִן־הַגּוֹיִם לְהֹדוֹת לְשֵׁם קָדְשֶׁךָ לְהִשְׁתַּבֵּחַ בִּתְהִלָּתֶךָ׃ 16.36. בָּרוּךְ יְהוָה אֱלֹהֵי יִשְׂרָאֵל מִן־הָעוֹלָם וְעַד הָעֹלָם וַיֹּאמְרוּ כָל־הָעָם אָמֵן וְהַלֵּל לַיהוָה׃ 16.37. וַיַּעֲזָב־שָׁם לִפְנֵי אֲרוֹן בְּרִית־יְהוָה לְאָסָף וּלְאֶחָיו לְשָׁרֵת לִפְנֵי הָאָרוֹן תָּמִיד לִדְבַר־יוֹם בְּיוֹמוֹ׃ 25.1. הַשְּׁלִשִׁי זַכּוּר בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר׃ 25.1. וַיַּבְדֵּל דָּוִיד וְשָׂרֵי הַצָּבָא לַעֲבֹדָה לִבְנֵי אָסָף וְהֵימָן וִידוּתוּן הנביאים [הַנִּבְּאִים] בְּכִנֹּרוֹת בִּנְבָלִים וּבִמְצִלְתָּיִם וַיְהִי מִסְפָּרָם אַנְשֵׁי מְלָאכָה לַעֲבֹדָתָם׃ 25.2. לִשְׁלֹשָׁה עָשָׂר שׁוּבָאֵל בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר׃ 25.2. לִבְנֵי אָסָף זַכּוּר וְיוֹסֵף וּנְתַנְיָה וַאֲשַׂרְאֵלָה בְּנֵי אָסָף עַל יַד־אָסָף הַנִּבָּא עַל־יְדֵי הַמֶּלֶךְ׃ 25.3. לִידוּתוּן בְּנֵי יְדוּתוּן גְּדַלְיָהוּ וּצְרִי וִישַׁעְיָהוּ חֲשַׁבְיָהוּ וּמַתִּתְיָהוּ שִׁשָּׁה עַל יְדֵי אֲבִיהֶם יְדוּתוּן בַּכִּנּוֹר הַנִּבָּא עַל־הֹדוֹת וְהַלֵּל לַיהוָה׃ 25.3. לִשְׁלֹשָׁה וְעֶשְׂרִים לְמַחֲזִיאוֹת בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר׃ 25.4. לְהֵימָן בְּנֵי הֵימָן בֻּקִּיָּהוּ מַתַּנְיָהוּ עֻזִּיאֵל שְׁבוּאֵל וִירִימוֹת חֲנַנְיָה חֲנָנִי אֱלִיאָתָה גִדַּלְתִּי וְרֹמַמְתִּי עֶזֶר יָשְׁבְּקָשָׁה מַלּוֹתִי הוֹתִיר מַחֲזִיאוֹת׃ 25.5. כָּל־אֵלֶּה בָנִים לְהֵימָן חֹזֵה הַמֶּלֶךְ בְּדִבְרֵי הָאֱלֹהִים לְהָרִים קָרֶן וַיִּתֵּן הָאֱלֹהִים לְהֵימָן בָּנִים אַרְבָּעָה עָשָׂר וּבָנוֹת שָׁלוֹשׁ׃ 25.6. כָּל־אֵלֶּה עַל־יְדֵי אֲבִיהֶם בַּשִּׁיר בֵּית יְהוָה בִּמְצִלְתַּיִם נְבָלִים וְכִנֹּרוֹת לַעֲבֹדַת בֵּית הָאֱלֹהִים עַל יְדֵי הַמֶּלֶךְ אָסָף וִידוּתוּן וְהֵימָן׃ 25.7. וַיְהִי מִסְפָּרָם עִם־אֲחֵיהֶם מְלֻמְּדֵי־שִׁיר לַיהוָה כָּל־הַמֵּבִין מָאתַיִם שְׁמוֹנִים וּשְׁמוֹנָה׃ 15.17. So the Levites appointed Heman the son of Joel; and of his brethren, Asaph the son of Berechiah; and of the sons of Merari their brethren, Ethan the son of Kushaiah;" 15.18. and with them their brethren of the second degree, Zechariah, Ben, and Jaaziel, and Shemiramoth, and Jehiel, and Unni, Eliab, and Benaiah, and Maaseiah, and Mattithiah, and Eliphalehu, and Mikneiah, and Obed-edom, and Jeiel, the doorkeepers." 15.19. So the singers, Heman, Asaph, and Ethan [, were appointed], with cymbals of brass to sound aloud;" 16.5. Asaph the chief, and second to him Zechariah, Jeiel, and Shemiramoth, and Jehiel, and Mattithiah, and Eliab, and Benaiah, and Obed-edom, and Jeiel, with psalteries and with harps; and Asaph with cymbals, sounding aloud;" 16.6. and Benaiah and Jahaziel the priests with trumpets continually, before the ark of the covet of God." 16.7. Then on that day did David first ordain to give thanks unto the LORD, by the hand of Asaph and his brethren." 16.8. O give thanks unto the LORD, call upon His name; Make known His doings among the peoples." 16.9. Sing unto Him, sing praises unto Him; Speak ye of all His marvellous works." 16.10. Glory ye in His holy name; Let the heart of them rejoice that seek the LORD." 16.11. Seek ye the LORD and His strength; Seek His face continually." 16.12. Remember His marvellous works that He hath done, His wonders, and the judgments of His mouth;" 16.13. O ye seed of Israel His servant, Ye children of Jacob, His chosen ones." 16.14. He is the LORD our God; His judgments are in all the earth." 16.15. Remember His covet for ever, The word which He commanded to a thousand generations;" 16.16. [The covet] which He made with Abraham, And His oath unto Isaac;" 16.17. And He established it unto Jacob for a statute, To Israel for an everlasting covet;" 16.18. Saying: ‘Unto thee will I give the land of Canaan, The lot of your inheritance.’" 16.19. When ye were but a few men in number, Yea, very few, and sojourners in it," 16.20. And when they went about from nation to nation, And from one kingdom to another people," 16.21. He suffered no man to do them wrong, Yea, for their sake He reproved kings:" 16.22. ’Touch not Mine anointed ones, And do My prophets no harm.’" 16.23. Sing unto the LORD, all the earth; Proclaim His salvation from day to day." 16.24. Declare His glory among the nations, His marvellous works among all the peoples." 16.25. For great is the LORD, and highly to be praised; He also is to be feared above all gods." 16.26. For all the gods of the peoples are things of nought; But the LORD made the heavens." 16.27. Honour and majesty are before Him; Strength and gladness are in His place." 16.28. Ascribe unto the LORD, ye kindreds of the peoples, Ascribe unto the LORD glory and strength." 16.29. Ascribe unto the LORD the glory due unto His name; Bring an offering, and come before Him; Worship the LORD in the beauty of holiness." 16.30. Tremble before Him, all the earth; The world also is established that it cannot be moved." 16.31. Let the heavens be glad, and let the earth rejoice; And let them say among the nations: ‘The LORD reigneth.’" 16.32. Let the sea roar, and the fulness thereof; Let the field exult, and all that is therein;" 16.33. Then shall the trees of the wood sing for joy, Before the LORD, for He is come to judge the earth." 16.34. O give thanks unto the LORD; for He is good; For His mercy endureth for ever." 16.35. And say ye: ‘Save us, O God of our salvation, And gather us together and deliver us from the nations, That we may give thanks unto Thy holy name, That we may triumph in Thy praise.’" 16.36. Blessed be the LORD, the God of Israel, From everlasting even to everlasting. And all the people said: ‘Amen, ‘and praised the LORD." 16.37. So he left there, before the ark of the covet of the LORD, Asaph and his brethren, to minister before the ark continually, as every day’s work required;" 25.1. Moreover David and the captains of the host separated for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals; and the number of them that did the work according to their service was:" 25.2. of the sons of Asaph: Zaccur, and Joseph, and Nethaniah, and Asarelah, the sons of Asaph; under the hand of Asaph, who prophesied according to the direction of the king." 25.3. of Jeduthun: the sons of Jeduthun: Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six; under the hands of their father Jeduthun with the harp, who prophesied in giving thanks and praising the LORD." 25.4. of Heman: the sons of Heman: Bukkiah, Mattaniah, Uzziel, Shebuel, and Jerimoth, Haiah, Hai, Eliathah, Giddalti, and Romamti-ezer, Joshbekashah, Mallothi, Hothir, Mahazioth;" 25.5. all these were the sons of Heman the king’s seer in the things pertaining to God, to lift up the horn. And God gave to Heman fourteen sons and three daughters." 25.6. All these were under the hands of their fathers for song in the house of the LORD, with cymbals, psalteries, and harps, for the service of the house of God, according to the direction of the king—Asaph, Jeduthun, and Heman." 25.7. And the number of them, with their brethren that were instructed in singing unto the LORD, even all that were skilful, was two hundred fourscore and eight."
7. Septuagint, 1 Maccabees, 7.16 (2nd cent. BCE - 2nd cent. BCE)

7.16. So they trusted him; but he seized sixty of them and killed them in one day, in accordance with the word which was written
8. Anon., Genesis Rabba, 10.7, 56.10 (2nd cent. CE - 5th cent. CE)

10.7. רַבָּנָן אָמְרֵי אֲפִלּוּ דְבָרִים שֶׁאַתָּה רוֹאֶה אוֹתָן שֶׁהֵן יְתֵירָה בָּעוֹלָם, כְּגוֹן זְבוּבִין וּפַרְעוֹשִׁין וְיַתּוּשִׁין, אַף הֵן בִּכְלַל בְּרִיָּתוֹ שֶׁל עוֹלָם הֵן, וּבַכֹּל הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה שְׁלִיחוּתוֹ, אֲפִלּוּ עַל יְדֵי נָחָשׁ, אֲפִלּוּ עַל יְדֵי יַתּוּשׁ, אֲפִלּוּ עַל יְדֵי צְפַרְדֵּעַ. רַבִּי תַּנְחוּמָא אָמַר לָהּ בְּשֵׁם רַבִּי מְנַחְמָה, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ, רַבִּי אַחָא הֲוָה מִשְׁתָּעֵי הָדֵין עוֹבָדָא: חַד בַּר נָשׁ הֲוָה קָאֵים עַל כֵּיף נַהֲרָא, חֲמָא חַד עוּרְדְּעָן טָעֲנָה חָדָא עַקְרָב, וּמְגִיזָה יָתֵיהּ נַהֲרָא, וְכֵיוָן דְּעָבְדַת שְׁלִיחוּתֵיהּ אַחְזַרְתֵּא לְאַתְרֵהּ. רַבִּי פִּינְחָס בְּשֵׁם רַבִּי חָנָן דְּצִפּוֹרִין אֲמַר, עוֹבָדָא הֲוָה בְּחַד גְּבַר דַּהֲוָה קָאֵים לְמֶחֱצַד בַּהֲדָא בִּקְעַת בֵּי טַרְפָּא, חֲמָא חַד עֵשֶׂב וְלִקֵּט יָתֵיהּ וַעֲבָדֵיהּ כְּלִילָא לְרֵאשֵׁיהּ, אֲזַלָּא חַד חִוְיָא וּמְחָא יָתֵיהּ, וּקְטִיל יָתֵיהּ. אֲתָא חַד גַּבָּר וְקָם לְמִסְקַר בְּהַהוּא חִוְיָא, אֲמַר תָּמֵהַּ אֲנִי עַל מַן דְּקָטַל הָדֵין חִוְיָא. אֲמַר הַהוּא גַּבְרָא אֲנָא קְטָלִית יָתֵיהּ. תָּלָה אַפּוֹי וַחֲמָא לְהַהוּא עִשְׂבָּא עֲבִידָא כְּלִילָא לְרֵאשֵׁיהּ, אֲמַר מִן קוּשְׁטָא אַתְּ קָטְלִית יָתֵיהּ, אֲמַר לֵיהּ, אִין. אֲמַר לֵיהּ, יָכֵיל אַתְּ מֵרִים הָדֵין עִשְׂבָּא מִן רֵאשֵׁךְ, אֲמַר לֵיהּ אִין, כֵּיוָן דַּאֲרֵים יָתֵיהּ אֲמַר לֵיהּ אַתְּ יָכוֹל קָרֵיב הָכָא וּמֵרִים הָדֵין חִוְיָא בַּהֲדֵין חוּטְרָא, אֲמַר לֵיהּ אִין, כֵּיוָן דִּקְרַב לְהַהוּא חִוְיָא מִיָּד נָשְׁרוּ אֵבָרָיו. רַבִּי יַנַּאי הָיָה יוֹשֵׁב וְדוֹרֵשׁ בְּפֶתַח עִירוֹ, רָאָה נָחָשׁ מַרְתִּיעַ וּבָא, וַהֲוָה מְרַדֵּף לֵיהּ מִן הָדֵין סִטְרָא, וַהֲוָה חָזַר מִן דֵּין סִטְרָא, וְעוֹד הֲוָה רָדֵיף לֵיהּ מִן הָדֵין סִטְרָא וַהֲוָה חָזַר מִן דֵּין סִטְרָא, אֲמַר זֶה הוֹלֵךְ לַעֲשׂוֹת שְׁלִיחוּתוֹ. מִיָּד נָפְלָה הֲבָרָה בָּעִיר פְּלוֹנִי בֶּן פְּלוֹנִי נְשָׁכוֹ נָחָשׁ וָמֵת. רַבִּי אֶלְעָזָר הֲוָה יָתֵיב מְטַיֵּל בְּבֵית הַכִּסֵּא, אֲתָא חַד רוֹמָאי וְתָרְכֵיהּ וְקָדִים יָתֵיהּ וִיתֵיב לֵיהּ, אֲמַר לֵית דֵּין עַל מַגָּן, מִיָּד נְפַק חַד חִוְיָא וּמְחָא יָתֵיהּ וּקְטַל יָתֵיהּ, וְקָרָא עָלָיו (ישעיה מג, ד): וְאֶתֵּן אָדָם תַּחְתֶּיךָ, וְאֶתֵּן אֱדוֹם תַּחְתֶּיךָ. רַבִּי יִצְחָק בַּר אֶלְעָזָר הֲוָה קָאֵים וּמְטַיֵּל עַל מְשׁוֹנִיתָא דְּיַמָּא דְּקֵיסָרִין, רָאָה שָׁם קוּלִית אַחַת, וַהֲוָה מַצְנַע לָהּ וַהֲוַת מִתְגַּלְגְּלָא, מַצְנַע לָהּ וַהֲוַת מִתְגַּלְגְּלָא, אֲמַר זֹאת מוּכֶנֶת לַעֲשׂוֹת שְׁלִיחוּתָהּ. עֲבַר חַד בַּלְדָּר וְנִכְשַׁל בָּהּ וְנָפַל וָמֵת, אֲזַל פַּשְׁפְּשׁוּנֵיהּ וְאַשְׁכְּחוּנֵיהּ טָעִין כְּתָבִין בִּישִׁין עַל יְהוּדָאֵי דְּקֵסָרִין. טִיטוּס הָרָשָׁע נִכְנַס לְבֵית קָדְשֵׁי הַקֳּדָשִׁים וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ וְגִדֵּר אֶת שְׁתֵּי הַפָּרוֹכוֹת, וְנָטַל שְׁתֵּי זוֹנוֹת וּבְעָלָן עַל גַּבֵּי הַמִּזְבֵּחַ, וְיָצָא חַרְבּוֹ מְלֵאָה דָּם. אִית דְּאָמְרֵי מִדַּם הַקֳּדָשִׁים, וְאִית דְּאָמְרֵי מִדַּם שָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים. וְחֵרֵף וְגִדֵּף, וְנָטַל כָּל כְּלֵי בֵּית הַמִּקְדָּשׁ וַעֲשָׂאָן כְּמִין גּוּרְגּוּתְנִי אַחַת וְהִתְחִיל מְחָרֵף וּמְגַדֵּף כְּלַפֵּי מַעֲלָה, וְאָמַר, לָא דָּמֵי הַהוּא דְּעָבֵיד קְרָבָא עִם מַלְכָּא בְּמַדְבְּרָא וְנָצַח לֵיהּ, לְהַהוּא דְּעָבֵיד קְרָבָא עִם מַלְכָּא בְּגוֹ פָּלָטִין דִּידֵיהּ וְנָצַח לֵיהּ. יָרַד לַסְּפִינָה, כֵּיוָן שֶׁיָּרַד מְחָאֵיהּ נַחְשְׁלָא בְּיַמָּא. אֲמַר דּוֹמֶה זֶה שֶׁאֵין כֹּחוֹ שֶׁל אֱלוֹהַּ שֶׁל אֻמָּה זוֹ אֶלָּא בַּמַּיִם, דּוֹר אֱנוֹשׁ לֹא פָּרַע מֵהֶן אֶלָּא בַּמַּיִם, דּוֹר הַמַּבּוּל לֹא פָּרַע מֵהֶן אֶלָּא בַּמַּיִם, פַּרְעֹה וְכָל חֵילוֹ לֹא פָּרַע מֵהֶן אֶלָּא בַּמַּיִם. אַף אֲנִי כְּשֶׁהָיִיתִי בְּתוֹךְ בֵּיתוֹ וּבִרְשׁוּתוֹ לֹא הָיָה יָכוֹל לַעֲמֹד בִּי, וְעַכְשָׁיו לְכָאן קִדְמַנִּי. סָבוּר הוּא שֶׁיַּהַרְגֵּנִי בַּמַּיִם. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, רָשָׁע, חַיֶּיךָ מִבְּרִיָה שֶׁהִיא פְּחוּתָה מִכָּל הַבְּרִיּוֹת שֶׁבָּרָאתִי מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית, בָּהּ אֲנִי נִפְרַע מֵאוֹתוֹ רָשָׁע. מִיָּד רָמַז הַקָּדוֹשׁ בָּרוּךְ הוּא לַשַֹּׂר שֶׁל יָם וְעָמַד מִזַּעְפּוֹ. כֵּיוָן שֶׁהִגִּיעַ לְרוֹמִי יָצְאוּ כָּל גְּדוֹלֵי רוֹמִי לִקְרָאתוֹ וְקִלְּסוּ אוֹתוֹ. כֵּיוָן שֶׁעָלָה לְרוֹמִי נִכְנַס לַמֶּרְחָץ, כֵּיוָן שֶׁיָּצָא הֵבִיאוּ פְּיָילִי פּוֹטִירִין שֶׁל יַיִן לִשְׁתּוֹתוֹ, וְנִכְנַס יַתּוּשׁ בְּתוֹךְ חוֹטְמוֹ, וְהָיָה נוֹקֵר אֶת מֹחוֹ וְהוֹלֵךְ עַד שֶׁנַּעֲשָׂה גָּדוֹל כְּמוֹ גּוֹזָל שֶׁל שְׁתֵּי לִיטְרָאוֹת. וְהָיָה מְצַוֶּה וְאוֹמֵר פִּצְעוּ מֹחוֹ שֶׁל אוֹתוֹ הָאִישׁ וּדְעוּ בַּמֶּה אֱלֹהֵיהֶם שֶׁל יְהוּדִים נִפְרַע מֵאוֹתוֹ הָאִישׁ. מִיָּד קָרְאוּ לָרוֹפְאִים וּפָצְעוּ מֹחוֹ, וְהוֹצִיאוּ כְּגוֹזָל שֶׁל שְׁתֵּי לִיטְרָאוֹת. אָמַר רַבִּי אֶלְעָזָר בַּר רַבִּי יוֹסֵי, אֲנָא חֲמִיתֵּיהּ בְּרוֹמִי תַּרְתֵּין לִיטְרִין מֵהָכָא וְגוֹזָלָא מֵהָכָא, וּתְקַל חָד לָקֳבֵל חָד. וְנָטְלוּ אוֹתוֹ וְנָתְנוּ אוֹתוֹ בְּתוֹךְ קְעָרָה אַחַת, כָּל מַה דַּהֲוָה הָדֵין שַׁנֵּי, הֲוָה הָדֵין שַׁנֵּי, פְּרַח יַתּוּשָׁה, פְּרַחָה נַפְשֵׁיהּ דְּטִיטוּס הָרָשָׁע. 56.10. \"And Avraham called the name of the place \"Ad-nai Yireh\" [Ad-nai will see] (Gen. 22:14). Rabbi Yocha said \"he said to Him: 'Master of Worlds, at the hour that you said to me \"Take please your son, your only son\" (Gen. 22:2), I had what to respond. Yesterday You said \"For through Itzchak [will I make your line great]\" (Gen. 21:22) but now \"Take please your son\"!? And God forbid that I don't do as you've asked me; instead, I conquered my mercy to do Your will. May it be your will, Ad-nai our God, that in the hour when the sons of Itzchak come to do transgressions and bad deeds, that this very Binding [Akeidah] be remembered for them, and may You be filled with Mercy on them!' Avraham called it \"Yireh\", as it says \"and Avraham called the name of the place Ad-nai Yireh.\" Shem called it Shalem, as it says \"And Malchitzedek, the king of Shalem...\"(Genesis 14:18) The Holy One of Blessing said \"If I call it Yireh, as Avraham called it, then Shem, who was a righteous man, will become angry; and if I call it Shalem, Abraham, who was a righteous man, will be angry. Instead, I call it Yerushalayim [Jerusalem], as they called it together: Yireh Shalem. Jerusalem. Rabbi Berechiah said in Rabbi Helbo’s name: While it was Shalem, the Holy One of Blessing made for Godself a sukkah [booth] and prayed in it, since it says \"In Shalem is set His tabernacle, and His dwelling-place in Tzion\" (Psalms 76:3). And what did He say? ‘May it happen that I see the building of My house.\" Another interpretation: It [this verse] teaches that the Holy One of Blessing showed him the Temple destroyed and built, destroyed and build [a second time], since it says: \"the name of that place Ad-nai Yireh\" (Ad-nai sees): this is it built, as you say [the verse] \"Three times in a year shall all your males be seen [yira'eh] (Deut. 16:16). \"As it is said to this day in the Mountain of Ad-nai [is seen, Heb. yira'eh]\" (Gen.22:14) This is it destroyed, as in the verse \"on the mountain of Tzion, which is desolate\" (Lam. 5:18). \"Ad-nai is seen\" this is it built and perfected in the future to come as the topic [in the verse] that is said: \"When Ad-nai built Tzion, He will be seen in His glory\" (Psalms 102:17)."
9. Anon., Sifre Deuteronomy, 328 (2nd cent. CE - 4th cent. CE)

10. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE)

11. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

7a. א"ר יוחנן משום ר' יוסי מנין שהקב"ה מתפלל שנאמר (ישעיהו נו, ז) והביאותים אל הר קדשי ושמחתים בבית תפלתי תפלתם לא נאמר אלא תפלתי מכאן שהקב"ה מתפלל.,מאי מצלי,אמר רב זוטרא בר טוביה אמר רב יה"ר מלפני שיכבשו רחמי את כעסי ויגולו רחמי על מדותי ואתנהג עם בני במדת רחמים ואכנס להם לפנים משורת הדין.,תניא א"ר ישמעאל בן אלישע פעם אחת נכנסתי להקטיר קטורת לפני ולפנים וראיתי אכתריאל יה ה' צבאות שהוא יושב על כסא רם ונשא ואמר לי ישמעאל בני ברכני אמרתי לו יה"ר מלפניך שיכבשו רחמיך את כעסך ויגולו רחמיך על מדותיך ותתנהג עם בניך במדת הרחמים ותכנס להם לפנים משורת הדין ונענע לי בראשו וקמ"ל שלא תהא ברכת הדיוט קלה בעיניך,וא"ר יוחנן משום ר' יוסי מנין שאין מרצין לו לאדם בשעת כעסו דכתיב (שמות לג, יד) פני ילכו והנחותי לך אמר לו הקב"ה למשה המתן לי עד שיעברו פנים של זעם ואניח לך,ומי איכא רתחא קמיה דקודשא בריך הוא,אין דתניא (תהלים ז, יב) ואל זועם בכל יום,וכמה זעמו רגע וכמה רגע אחד מחמשת רבוא ושמונת אלפים ושמנה מאות ושמנים ושמנה בשעה וזו היא רגע ואין כל בריה יכולה לכוין אותה שעה חוץ מבלעם הרשע דכתיב ביה (במדבר כד, טז) ויודע דעת עליון,השתא דעת בהמתו לא הוה ידע דעת עליון הוה ידע,אלא מלמד שהיה יודע לכוין אותה שעה שהקב"ה כועס בה,והיינו דאמר להו נביא לישראל (מיכה ו, ה) עמי זכר נא מה יעץ בלק מלך מואב וגו' מאי (מיכה ו, ה) למען דעת צדקות ה',א"ר אלעזר אמר להם הקב"ה לישראל דעו כמה צדקות עשיתי עמכם שלא כעסתי בימי בלעם הרשע שאלמלי כעסתי לא נשתייר משונאיהם של ישראל שריד ופליט,והיינו דקא"ל בלעם לבלק (במדבר כג, ח) מה אקב לא קבה אל ומה אזעם לא זעם ה' מלמד שכל אותן הימים לא זעם.,וכמה זעמו רגע וכמה רגע א"ר אבין ואיתימא רבי אבינא רגע כמימריה.,ומנא לן דרגע רתח שנא' (תהלים ל, ו) כי רגע באפו חיים ברצונו ואב"א מהכא (ישעיהו כו, כ) חבי כמעט רגע עד יעבור זעם,ואימת רתח אמר אביי בהנך תלת שעי קמייתא כי חיורא כרבלתא דתרנגולא וקאי אחד כרעא,כל שעתא ושעתא נמי קאי הכי,כל שעתא אית ביה שורייקי סומקי בההיא שעתא לית ביה שורייקי סומקי.,ההוא צדוקי דהוה בשבבותיה דר' יהושע בן לוי הוה קא מצער ליה טובא בקראי יומא חד שקל תרנגולא ואוקמיה בין כרעי' דערסא ועיין ביה סבר כי מטא ההיא שעתא אלטייה כי מטא ההיא שעתא ניים אמר ש"מ לאו אורח ארעא למעבד הכי (תהלים קמה, ט) ורחמיו על כל מעשיו כתיב,וכתיב (משלי יז, כו) גם ענוש לצדיק לא טוב,תנא משמיה דר' מאיר בשעה שהחמה זורחת וכל מלכי מזרח ומערב מניחים כתריהם בראשיהם ומשתחוים לחמה מיד כועס הקב"ה:,וא"ר יוחנן משום רבי יוסי טובה מרדות אחת בלבו של אדם יותר מכמה מלקיות שנא' (הושע ב, ט) ורדפה את מאהביה וגו' ואמרה אלכה ואשובה אל אישי הראשון כי טוב לי אז מעתה וריש לקיש אמר יותר ממאה מלקיות שנאמר (משלי יז, י) תחת גערה במבין מהכות כסיל מאה:,וא"ר יוחנן משום ר' יוסי שלשה דברים בקש משה מלפני הקב"ה ונתן לו בקש שתשרה שכינה על ישראל ונתן לו שנאמר (שמות לג, טז) הלוא בלכתך עמנו,בקש שלא תשרה שכינה על עובדי כוכבים ונתן לו שנאמר (שמות לג, טז) ונפלינו אני ועמך,בקש להודיעו דרכיו של הקב"ה ונתן לו שנא' (שמות לג, יג) הודיעני נא את דרכיך אמר לפניו רבש"ע מפני מה יש צדיק וטוב לו ויש צדיק ורע לו יש רשע וטוב לו ויש רשע ורע לו אמר לו משה צדיק וטוב לו צדיק בן צדיק צדיק ורע לו צדיק בן רשע רשע וטוב לו רשע בן צדיק רשע ורע לו רשע בן רשע:,אמר מר צדיק וטוב לו צדיק בן צדיק צדיק ורע לו צדיק בן רשע איני והא כתיב (שמות לד, ז) פקד עון אבות על בנים וכתיב (דברים כד, טז) ובנים לא יומתו על אבות ורמינן קראי אהדדי,ומשנינן לא קשיא הא כשאוחזין מעשה אבותיהם בידיהם הא כשאין אוחזין מעשה אבותיהם בידיהם,אלא הכי קא"ל צדיק וטוב לו צדיק גמור צדיק ורע לו צדיק שאינו גמור רשע וטוב לו רשע שאינו גמור רשע ורע לו רשע גמור,ופליגא דר' מאיר דא"ר מאיר שתים נתנו לו ואחת לא נתנו לו שנא' (שמות לג, יט) וחנתי את אשר אחון אע"פ שאינו הגון ורחמתי את אשר ארחם אע"פ שאינו הגון,(שמות לג, כ) ויאמר לא תוכל לראות את פני תנא משמיה דר' יהושע בן קרחה כך א"ל הקב"ה למשה כשרציתי לא רצית עכשיו שאתה רוצה איני רוצה,ופליגא דר' שמואל בר נחמני א"ר יונתן דא"ר שמואל בר נחמני א"ר יונתן בשכר שלש זכה לשלש,בשכר (שמות ג, ו) ויסתר משה פניו זכה לקלסתר פנים בשכר כי ירא זכה (שמות לד, ל) לוייראו מגשת אליו בשכר מהביט זכה (במדבר יב, ח) לותמונת ה' יביט:,(שמות לג, כג)והסירתי את כפי וראית את אחרי אמר רב חנא בר ביזנא א"ר שמעון חסידא מלמד שהראה הקב"ה למשה קשר של תפילין:,וא"ר יוחנן משום ר' יוסי כל דבור ודבור שיצא מפי הקב"ה לטובה אפי' על תנאי לא חזר בו,מנא לן ממשה רבינו שנא' (דברים ט, יד) הרף ממני ואשמידם וגו' ואעשה אותך לגוי עצום אע"ג דבעא משה רחמי עלה דמלתא ובטלה אפ"ה אוקמה בזרעיה שנא' (דברי הימים א כג, טו) בני משה גרשום ואליעזר ויהיו בני אליעזר רחביה הראש וגו' ובני רחביה רבו למעלה וגו',ותני רב יוסף למעלה מששים רבוא אתיא רביה רביה כתיב הכא רבו למעלה וכתיב התם (שמות א, ז) ובני ישראל פרו וישרצו וירבו: 7a. Along the same lines, bRabbi Yoḥa said in the name of Rabbi Yosei: From whereis it derived bthat the Holy One, Blessed be He, prays? As it is stated: “I will bring them to My holy mountain, and make them joyful in the house of My prayer”(Isaiah 56:7). The verse bdoes not saythe house of btheir prayer, but rather, “ /bthe house of bMy prayer”; from herewe see bthat the Holy One, Blessed be He, prays. /b,The Gemara asks: bWhat doesGod bpray? /b, bRav Zutra bar Tovia saidthat bRav said: brGod says: bMay it be My will that My mercy will overcome My angertowards Israel for their transgressions, br band may My mercy prevail over Myother battributesthrough which Israel is punished, br band may I conductmyself btoward My children,Israel, bwith the attribute of mercy, br band may I enter before them beyond the letter of the law. /b,Similarly, bit was taughtin a ibaraitathat bRabbi Yishmael ben Elisha,the High Priest, said: bOnce,on Yom Kippur, bI entered the innermost sanctum,the Holy of Holies, bto offer incense, andin a vision bI saw Akatriel Ya, the Lord of Hosts,one of the names of God expressing His ultimate authority, bseated upon a high and exalted throne(see Isaiah 6). br bAnd He said to me: Yishmael, My son, bless Me. br bI said to Himthe prayer that God prays: b“May it be Your will that Your mercy overcome Your anger, br band may Your mercy prevail over Yourother battributes, br band may You act toward Your children with the attribute of mercy, br band may You enter before them beyond the letter of the law.”brThe Holy One, Blessed be He, bnodded His headand accepted the blessing. This event bteaches us that you should not take the blessing of an ordinary person lightly.If God asked for and accepted a man’s blessing, all the more so that a man must value the blessing of another man., bAnd Rabbi Yoḥa said in the name of Rabbi Yosei: From whereis it derived bthat one must not placate a person whilehe is in the throes of bhis anger,rather he should mollify him after he has calmed down? bAs it is written,when following the sin of the Golden Calf, Moses requested that the Divine Presence rest upon Israel as it had previously, God said to him: b“My face will go, and I will give you rest”(Exodus 33:14). Rabbi Yoḥa explained: bThe Holy One, Blessed be He, said toMoses: bWait until My face of wrath will pass and I will grant yourrequest. One must wait for a person’s anger to pass as well.,The Gemara asks: bAnd is there anger before the Holy One, Blessed be He?Can we speak of God using terms like anger?,The Gemara answers: bYes, as it was taughtin a ibaraita /i, God becomes angry, as it is stated: “God vindicates the righteous, bGod is furious every day”(Psalms 7:12)., bHow muchtime does bHis angerlast? God’s anger lasts ba moment. And howlong bis a moment? One fifty-eight thousand, eight hundred and eighty-eighth of an hour, that is a moment.The Gemara adds: bAnd no creature canprecisely bdetermine that momentwhen God becomes angry, bexcept for Balaam the wicked, about whom it is written: “He who knows the knowledge of the Most High”(Numbers 24:16).,This should not be understood to mean that Balaam was a full-fledged prophet. bNow,clearly, Balaam bdid not know the mind of his animal; and he did know the mind of the Most High?If he could not understand the rebuke of his donkey, he was certainly unable to understand the mind of the Most High., bRather, thisverse from Numbers bteaches thatBalaam bwas able toprecisely bdetermine the hour that the Holy One, Blessed be He, is angry.At that moment, Balaam would utter his curse and, through God’s anger, it would be fulfilled., bAnd that is what the prophet said to Israel: “My nation, remember what Balak king of Moab advised,and how Balaam, son of Beor, responded; from Shittim to Gilgal, so that you may know the righteous acts of the Lord” (Micah 6:5). bWhat ismeant by the statement: b“So that you may know the righteous acts of the Lord”? /b, bRabbi Elazar saidthat bthe Holy One, Blessed be He, said to Israel: Know how many acts of kindness I performed on your behalf, that I did not become angry during the days of Balaam the wicked, for had I become angry, there would have been no remt or survivor remaining among the enemies of Israel,a euphemism for Israel itself. Instead, God restrained His anger and Balaam’s curse went unfulfilled., bAnd that is what Balaam said to Balak: “How can I curse whom God has not cursed? And how can I condemn whom God has not condemned?”(Numbers 23:8). This verse bteaches that all those days,God bwas not angry. /b, bAnd howlong bdoes His angerlast? God’s anger lasts ba moment. And howlong bis a moment? Rabbi Avin, and some say Rabbi Avina, said:A moment lasts as long as it takes bto say it [ irega /i] /b., bFrom where do wederive that God bisonly bangry for a moment? As it is stated: “His anger is but for a moment, His favor, for a lifetime”(Psalms 30:6). bAnd if you wish, sayinstead, bfrom here,as it is stated: b“Hide yourself for a brief moment, until the anger passes”(Isaiah 26:20), meaning that God’s anger passes in a mere moment.,The Gemara asks: bWhen isthe Holy One, Blessed be He, bangry? Abaye said:God’s anger is revealed through animals. bDuring the first three hoursof the day, bwhen the sun whitens the crest of the rooster and it stands on one leg.When it appears that its life has left him and he suddenly turns white, that is when God is angry.,The Gemara asks: The rooster balso stands that way every hour.What kind of sign is this?,The Gemara answers: The difference is that beveryother bhourwhen the rooster stands in that way, bthere are red streaksin his crest. But bwhenGod is angry, bthere are no red streaksin his crest.,The Gemara relates: bA certain heretic who was in Rabbi Yehoshua ben Levi’s neighborhood would upset himby incessantly challenging the legitimacy of bverses. One day,Rabbi Yehoshua ben Levi btook a rooster and placed it between the legs of the bedupon which he sat band looked at it. He thought: When the momentof God’s anger barrives, I will curse himand be rid of him. bWhen the momentof God’s anger barrived,Rabbi Yehoshua ben Levi bslept.When he woke up, bhe saidto himself: bConclude fromthe fact that I nodded off bthat it is not proper conduct to do so,to curse people, even if they are wicked. b“His mercy is over all His creations”(Psalms 145:9) bis writteneven with regard to sinners.,Moreover, it is inappropriate to cause the punishment of another, as bit is written: “Punishment, even for the righteous, is not good”(Proverbs 17:26), even for a righteous person, it is improper to punish another.,Explaining the cause of God’s anger, bit is taught in the name of Rabbi Meir: When the sun rises and the kings of the East and the West place their crowns on their heads and bow down to the sun, the Holy One, Blessed be He, immediately grows angry.Since this occurs in the early hours every day, God becomes angry at His world at that moment every day., bAnd Rabbi Yoḥa said in the name of Rabbi Yosei: A single regretor pang of guilt bin one’s heart is preferable to many lashesadministered by others that cause only physical pain, bas it is stated: “And she chases her lovers,but she does not overtake them; she seeks them, but she will not find them; band she will say ‘I will go and return to my first husband; for it was better for me then than now’”(Hosea 2:9). Remorse is more effective than any externally imposed punishment listed in the verses that follow (Hosea 2:11–19). bAnd Reish Lakish saidthat in the Bible, it seems that such remorse is bpreferable to one hundred lashes, as it is stated: “A rebuke enters deeper into a man of understanding than a hundred lashes to a fool”(Proverbs 17:10)., bAnd Rabbi Yoḥa said in the name of Rabbi Yoseiregarding Moses’ request that the Divine Presence rest upon Israel as it once had: Moses brequested three things from the Holy One, Blessed be He,at that time, ball of which were granted him. He requested that the Divine Presence rest upon Israeland not leave, band He grantedit bto him, as it is stated:“For how can it be known that I have found grace in Your sight, I and Your people? bIs it not in that You go with us,so that we are distinguished, I and Your people, from all the people that are on the face of the earth?” (Exodus 33:16). The request: Is it not in that You go with us, refers to the resting of the Divine Presence upon Israel.,Moses brequested that the Divine Presence not rest upon the nations of the world, and He grantedit bto him, as it is stated: “So that we are distinguished, I and Your people,from all the people on the face of the earth” (Exodus 33:16).,Lastly, Moses brequested that the waysin which bGodconducts the bworld be revealed to him, and He grantedit bto him, as it is stated: “Show me Your waysand I will know You” (Exodus 33:13). brMoses bsaid beforeGod: bMaster of the Universe. Why is it thatthe brighteous prosper, the righteous suffer,the bwicked prosper,the bwicked suffer? brGod bsaid to him: Moses, the righteousperson bwho prospers is a righteousperson, bthe son of a righteousperson, who is rewarded for the actions of his ancestors. bThe righteousperson bwho suffers is a righteousperson, bthe son of a wickedperson, who is punished for the transgressions of his ancestors. bThe wickedperson bwho prospers is a wickedperson, bthe son of a righteousperson, who is rewarded for the actions of his ancestors. bThe wickedperson bwho suffers is a wicked person, the son of a wicked person,who is punished for the transgressions of his ancestors.,The Gemara expands upon these righteous and wicked individuals: bThe Master said: The righteousperson bwho prospers is a righteousperson, bthe son of a righteousperson. bThe righteousperson bwho suffers is a righteousperson, bthe son of a wickedperson. The Gemara asks: bIs it sothat one is always punished for his ancestors’ transgressions? bIsn’t it written: “He visits iniquity of the fathers upon the children,and upon the children’s children, unto the third and fourth generations” (Exodus 34:7). bAnd it is writtenelsewhere: “Fathers shall not die for their children, band children shall not be put to death for the fathers;every man shall die for his own transgression” (Deuteronomy 24:16). bAndthe Gemara braises a contradiction between the two verses. /b,The Gemara bresolvesthe contradiction: bThis is not difficult. Thisverse from Exodus, which states that God punishes descendants for the transgressions of their ancestors, refers to a case bwhere they adopt the actions of their ancestors as their own. While thisverse from Deuteronomy, which states that descendants are not punished for the actions of their ancestors, refers to a case bwhere they do not adopt the actions of their ancestors as their own,as it is stated: “I visit iniquity of the fathers upon the children, and upon the third and fourth generations of my enemies” (Exodus 20:5).,A righteous person is clearly not punished for the transgressions of his ancestors. bRather,it must be that God bsaid toMoses bas follows: br bThe righteousperson bwho prospers isa bcompletely righteousperson whose actions are entirely good and whose reward is entirely good both in this world and in the World-to-Come. br bThe righteousperson bwho suffers isone who is bnot a completely righteousperson. Because he does have some transgressions, he is punished in this world so that he will receive a complete reward in the World-to-Come. br bThe wickedperson bwho prospers isone who is bnot a completely wickedperson. God rewards him in this world for the good deeds that he performed, so that he will receive a complete punishment in the World-to-Come. brFinally, bthe wickedperson bwho suffers isa bcompletely wickedperson. Since he performed absolutely no mitzvot and deserves no reward, he receives only punishment both in this world and in the World-to-Come (Maharsha).,Rabbi Yoḥa’s opinion, that God granted Moses all three of his requests, bdisagrees withthat of bRabbi Meir,as bRabbi Meir said: Twoof Moses’ requests bwere granted to him, and one was not granted to him.God granted him that the Divine Presence would rest upon Israel and not leave, and that the Divine Presence would not rest upon the nations of the world, but God did not reveal to Moses the ways in which He conducts the world. bAs it is said: “And I will be gracious to whom I will be gracious”(Exodus 33:19); in His mercy, God bestows His grace upon every person, beven though he is not worthy.Similarly, God says: b“And I will have mercy upon whom I will have mercy,” even though he is not worthy.According to Rabbi Meir, the way in which God conducts the world and bestows grace and mercy was not revealed even to Moses.,The Gemara continues to cite the Sages’ explanation of verses that require clarification on the same topic. With regard to God’s statement to Moses, b“And He said: ‘You cannot see My face,for man shall not see Me and live’” (Exodus 33:20), bit was taught in the name of Rabbi Yehoshua ben Korḥa that the Holy One, Blessed be He, said toMoses bas follows: When I wantedto show you My glory at the burning bush, byou did not wantto see it, as it is stated: “And Moses concealed his face, fearing to gaze upon God” (Exodus 3:6). But bnow that you wantto see My glory, as you said: “Show me Your glory,” bI do not wantto show it to you. Rabbi Yehoshua ben Korḥa interprets Moses’ initial refusal to look upon God’s glory negatively, as he rebuffed God’s desire to be close to him.,This bdisagrees withthat which bRabbi Shmuel bar Naḥmani saidthat bRabbi Yonatansaid, as bRabbi Shmuel bar Naḥmani saidthat bRabbi Yonatan said:Specifically bas a reward for threeacts of humility in averting his glance at the burning bush, Moses bwas privilegedto experience bthreegreat revelations:,Because “Moses bconcealed his face,fearing to gaze upon God” (Exodus 3:6), bhe was privileged tohave his bcountece [ ikelaster /i]glow. brBecause bhe “feared,” he was privileged that “they feared to approach him”(Exodus 34:30). brBecause he did not b“gaze,” he was privileged to “behold the likeness of the Lord”(Numbers 12:8).,What did Moses see? It is said: b“And I will remove My hand, and you will see My back,but My face you will not see” (Exodus 33:23). bRav Ḥana bar Bizna said in the name of Rabbi Shimon Ḥasida,the expression: “And you will see My back,” should be understood as follows: bThis teaches that the Holy One, Blessed be He,Who, as mentioned above, wears phylacteries, bshowed him the knot of the phylacteriesof His head, which is worn on the back of the head.,On this subject, bRabbi Yoḥa said in the name of Rabbi Yosei: Every statementto a person or to a nation bthat emerged from the mouth of the Holy One, Blessed be He,with a promise bof good, even if it was conditional, He did not renegeon it. Ultimately, every promise made by God will be fulfilled., bFrom where do wederive that all of God’s promises are fulfilled? We know this bfrom Moses our teacher,as God promised and bsaid: “Leave Me alone; I will destroy themand blot out their name from under heaven; band I will make from you a nation mightierand greater than they” (Deuteronomy 9:14). bEven thoughMoses bprayedto have the decree repealed, bandit bwas nullified, the promise was fulfilledand Moses’ bdescendantsbecame a nation mightier and greater than the 600,000 Israelites in the desert. bAs it is statedwith regard to the Levites: b“The sons of Moses: Gershom and Eliezer…and the sons of Eliezer were Reḥaviya the chief.And Eliezer had no other sons; band the sons of Reḥaviya were very many”(I Chronicles 23:15–17)., bAnd Rav Yosef taughtin a ibaraita /i: b“Many”means more bthan 600,000.This is learned through a verbal analogy between the words bmanyand bmany. It is written herewith regard to Reḥaviya’s sons: b“Were very many.” And it is written therewith regard to the Israelites in Egypt: b“And the children of Israel became numerous and multiplied and were very many,and waxed exceeding mighty; and the land was filled with them” (Exodus 1:7). Just as when the children of Israel were in Egypt, very many meant that there were 600,000 of them, so too the descendants of Reḥaviya were 600,000.
12. Anon., Midrash Psalms, 76.3 (4th cent. CE - 9th cent. CE)

13. Anon., Pesikta Rabbati, 30



Subjects of this text:

subject book bibliographic info
abraham Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 376
abū jaʿfar al-manṣūr Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
aelia (capitolina) Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
alexander ii of russia Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
allenby, edmund Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
amaziah, king Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 205
anthropomorphism, age Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 172
anthropomorphism, compassion Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 375
anthropomorphism, mourning Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 172
anthropomorphism, personality Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 172
anthropomorphism, sorrow Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 172
anthropomorphism, sympathy/engagement Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 172
anthropomorphism, tears/weeping Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 172
anthropomorphism, wrath Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 376
arm/hand Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 376
armenia Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
asaph, psalms of Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 205
atonement Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 316
berekhia (r.) Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 172, 376
bethany Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 451
biblical interpretation Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 205
caroline of brunswick Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
charlemagne Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
clouds of glory, cloud Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 316
codex sinaiticus Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 205
constantine i, emperor Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
creation Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 376
crusades Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
dance Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 316
daniel, prophet Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 205
desert Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 316
divine/god, connection to human realm Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 172
dominus Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 205
eden Butts and Gross, Jews and Syriac Christians: Intersections across the First Millennium. (2010) 185
edward vii, king Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
egypt Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
elisha, prophet Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 205
entries (adventus) Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
eschatology Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 316
eudocia, theodosius ii wife Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
euphrates Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
eusebius Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 205
franz joseph i, emperor Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
frederick ii, emperor Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
frederick iii, emperor Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
george iv Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
godfrey of bouillon Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
golden calf Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 376
golgotha Butts and Gross, Jews and Syriac Christians: Intersections across the First Millennium. (2010) 185
harvest, ingathering Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 316
hasmoneans Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
helena, mother of emperor constantine Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
heraclius, emperor Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
heschel, avraham yoshua Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 451
hethum ii, king Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
hezekiah, king Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 205
isaahar (r.) Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 375
isaiah, prophet Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 205
israel, obedience Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 375, 376
israel, rebellion of Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 375, 376
israel, repentance of Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 172, 375
israel Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
i̇brahim paşa Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
jeremiah, prophet Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 205
jerusalem Butts and Gross, Jews and Syriac Christians: Intersections across the First Millennium. (2010) 185
joy, rejoicing Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 316
judah Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
judah maccabee Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
judgment Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 316
king, parable Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 376
king, rhetoric Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 375
konstantin nikolayevich Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
leopold ii, king Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
leviathan Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 316
liturgy Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 451
lorraine Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
lulav Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 316
manuscripts Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 205
maximilian joseph, duke Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
melchizedek Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
messianism Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 316
moses, intercession of Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 375, 376
moshe dayan Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
muhammad Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
muhammad (mehmet) ali paşa Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
myth, condensed Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 375
nations Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 316
nazareth Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
ottomans Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
patriarchs Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 376
pompey Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 205; Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
prayer Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 172, 375
prophecy Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 205
protection Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 316
pseudo-chrysostom Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 451
rain Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 316
restoration Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 172
rex Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 205
rosh hashana Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 316
russia Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
saladin Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
saul, king Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 205
second temple, as sukkath shalom Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 451
second temple, christian attitude toward Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 451
selim Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
shabbatai zevi Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
shade Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 316
shavuot Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 316
simeon b. pazzi (r.) Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 376
sin Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 172
solomon, king Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 205
sukka Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 316
symbol Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 316
tabernacle Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 172
talmud, babylonian' Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 451
tanninim, ṭarfon (r.) Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 375
targum Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 316
temple, destruction of Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 172, 376
temple, founding of Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 376
temple Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 316
theodosius ii, emperor Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
titus, emperor Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
umar ii, caliph Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
wilhelm ii, emperor Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
will Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 172, 376
wine Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 296
world to come Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 316
yom kippur Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 316
zedekiah, king Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 205
ḥelbo (r.) Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 376
ḥiyya bar abba (r.), influence on divine realms Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 376
ḥiyya bar abba (r.), wicked among Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 375
ḥuppa Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 316