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Tiresias: The Ancient Mediterranean Religions Source Database



6276
Hebrew Bible, Song Of Songs, 8.4-8.5


הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִָם מַה־תָּעִירוּ וּמַה־תְּעֹרְרוּ אֶת־הָאַהֲבָה עַד שֶׁתֶּחְפָּץ׃’I adjure you, O daughters of Jerusalem: Why should ye awaken, or stir up love, Until it please?’


מִי זֹאת עֹלָה מִן־הַמִּדְבָּר מִתְרַפֶּקֶת עַל־דּוֹדָהּ תַּחַת הַתַּפּוּחַ עוֹרַרְתִּיךָ שָׁמָּה חִבְּלַתְךָ אִמֶּךָ שָׁמָּה חִבְּלָה יְלָדַתְךָ׃Who is this that cometh up from the wilderness, Leaning upon her beloved? Under the apple-tree I awakened thee; There thy mother was in travail with thee; There was she in travail and brought thee forth.


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

6 results
1. Hebrew Bible, Song of Songs, 1.2, 1.8, 2.2, 2.7, 2.14, 3.1-3.5, 4.8-4.12, 5.1-5.8, 6.10, 7.12, 8.6-8.7 (9th cent. BCE - 3rd cent. BCE)

1.2. יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ כִּי־טוֹבִים דֹּדֶיךָ מִיָּיִן׃ 1.8. אִם־לֹא תֵדְעִי לָךְ הַיָּפָה בַּנָּשִׁים צְאִי־לָךְ בְּעִקְבֵי הַצֹּאן וּרְעִי אֶת־גְּדִיֹּתַיִךְ עַל מִשְׁכְּנוֹת הָרֹעִים׃ 2.2. כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים כֵּן רַעְיָתִי בֵּין הַבָּנוֹת׃ 2.7. הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִַם בִּצְבָאוֹת אוֹ בְּאַיְלוֹת הַשָּׂדֶה אִם־תָּעִירוּ וְאִם־תְּעוֹרְרוּ אֶת־הָאַהֲבָה עַד שֶׁתֶּחְפָּץ׃ 2.14. יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה הַרְאִינִי אֶתּ־מַרְאַיִךְ הַשְׁמִיעִינִי אֶת־קוֹלֵךְ כִּי־קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה׃ 3.1. עַמּוּדָיו עָשָׂה כֶסֶף רְפִידָתוֹ זָהָב מֶרְכָּבוֹ אַרְגָּמָן תּוֹכוֹ רָצוּף אַהֲבָה מִבְּנוֹת יְרוּשָׁלִָם׃ 3.1. עַל־מִשְׁכָּבִי בַּלֵּילוֹת בִּקַּשְׁתִּי אֵת שֶׁאָהֲבָה נַפְשִׁי בִּקַּשְׁתִּיו וְלֹא מְצָאתִיו׃ 3.2. אָקוּמָה נָּא וַאֲסוֹבְבָה בָעִיר בַּשְּׁוָקִים וּבָרְחֹבוֹת אֲבַקְשָׁה אֵת שֶׁאָהֲבָה נַפְשִׁי בִּקַּשְׁתִּיו וְלֹא מְצָאתִיו׃ 3.3. מְצָאוּנִי הַשֹּׁמְרִים הַסֹּבְבִים בָּעִיר אֵת שֶׁאָהֲבָה נַפְשִׁי רְאִיתֶם׃ 3.4. כִּמְעַט שֶׁעָבַרְתִּי מֵהֶם עַד שֶׁמָּצָאתִי אֵת שֶׁאָהֲבָה נַפְשִׁי אֲחַזְתִּיו וְלֹא אַרְפֶּנּוּ עַד־שֶׁהֲבֵיאתִיו אֶל־בֵּית אִמִּי וְאֶל־חֶדֶר הוֹרָתִי׃ 3.5. הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִַם בִּצְבָאוֹת אוֹ בְּאַיְלוֹת הַשָּׂדֶה אִם־תָּעִירוּ וְאִם־תְּעוֹרְרוּ אֶת־הָאַהֲבָה עַד שֶׁתֶּחְפָּץ׃ 4.8. אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי מִלְּבָנוֹן תָּבוֹאִי תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה מֵרֹאשׁ שְׂנִיר וְחֶרְמוֹן מִמְּעֹנוֹת אֲרָיוֹת מֵהַרְרֵי נְמֵרִים׃ 4.9. לִבַּבְתִּנִי אֲחֹתִי כַלָּה לִבַּבְתִּינִי באחד [בְּאַחַת] מֵעֵינַיִךְ בְּאַחַד עֲנָק מִצַּוְּרֹנָיִךְ׃ 4.11. נֹפֶת תִּטֹּפְנָה שִׂפְתוֹתַיִךְ כַּלָּה דְּבַשׁ וְחָלָב תַּחַת לְשׁוֹנֵךְ וְרֵיחַ שַׂלְמֹתַיִךְ כְּרֵיחַ לְבָנוֹן׃ 4.12. גַּן נָעוּל אֲחֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם׃ 5.1. דּוֹדִי צַח וְאָדוֹם דָּגוּל מֵרְבָבָה׃ 5.1. בָּאתִי לְגַנִּי אֲחֹתִי כַלָּה אָרִיתִי מוֹרִי עִם־בְּשָׂמִי אָכַלְתִּי יַעְרִי עִם־דִּבְשִׁי שָׁתִיתִי יֵינִי עִם־חֲלָבִי אִכְלוּ רֵעִים שְׁתוּ וְשִׁכְרוּ דּוֹדִים׃ 5.2. אֲנִי יְשֵׁנָה וְלִבִּי עֵר קוֹל דּוֹדִי דוֹפֵק פִּתְחִי־לִי אֲחֹתִי רַעְיָתִי יוֹנָתִי תַמָּתִי שֶׁרֹּאשִׁי נִמְלָא־טָל קְוֻּצּוֹתַי רְסִיסֵי לָיְלָה׃ 5.3. פָּשַׁטְתִּי אֶת־כֻּתָּנְתִּי אֵיכָכָה אֶלְבָּשֶׁנָּה רָחַצְתִּי אֶת־רַגְלַי אֵיכָכָה אֲטַנְּפֵם׃ 5.4. דּוֹדִי שָׁלַח יָדוֹ מִן־הַחֹר וּמֵעַי הָמוּ עָלָיו׃ 5.5. קַמְתִּי אֲנִי לִפְתֹּחַ לְדוֹדִי וְיָדַי נָטְפוּ־מוֹר וְאֶצְבְּעֹתַי מוֹר עֹבֵר עַל כַּפּוֹת הַמַּנְעוּל׃ 5.6. פָּתַחְתִּי אֲנִי לְדוֹדִי וְדוֹדִי חָמַק עָבָר נַפְשִׁי יָצְאָה בְדַבְּרוֹ בִּקַּשְׁתִּיהוּ וְלֹא מְצָאתִיהוּ קְרָאתִיו וְלֹא עָנָנִי׃ 5.7. מְצָאֻנִי הַשֹּׁמְרִים הַסֹּבְבִים בָּעִיר הִכּוּנִי פְצָעוּנִי נָשְׂאוּ אֶת־רְדִידִי מֵעָלַי שֹׁמְרֵי הַחֹמוֹת׃ 5.8. הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִָם אִם־תִּמְצְאוּ אֶת־דּוֹדִי מַה־תַּגִּידוּ לוֹ שֶׁחוֹלַת אַהֲבָה אָנִי׃ 7.12. לְכָה דוֹדִי נֵצֵא הַשָּׂדֶה נָלִינָה בַּכְּפָרִים׃ 8.6. שִׂימֵנִי כַחוֹתָם עַל־לִבֶּךָ כַּחוֹתָם עַל־זְרוֹעֶךָ כִּי־עַזָּה כַמָּוֶת אַהֲבָה קָשָׁה כִשְׁאוֹל קִנְאָה רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶתְיָה׃ 8.7. מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת־הָאַהֲבָה וּנְהָרוֹת לֹא יִשְׁטְפוּהָ אִם־יִתֵּן אִישׁ אֶת־כָּל־הוֹן בֵּיתוֹ בָּאַהֲבָה בּוֹז יָבוּזוּ לוֹ׃ 1.2. Let him kiss me with the kisses of his mouth— For thy love is better than wine. 1.8. If thou know not, O thou fairest among women, Go thy way forth by the footsteps of the flock And feed thy kids, beside the shepherds’tents. 2.2. As a lily among thorns, So is my love among the daughters. 2.7. ’I adjure you, O daughters of Jerusalem, By the gazelles, and by the hinds of the field, That ye awaken not, nor stir up love, until it please.’ 2.14. O my dove, that art in the clefts of the rock, in the covert of the cliff, Let me see thy countece, let me hear thy voice; For sweet is thy voice, and thy countece is comely.’ 3.1. By night on my bed I sought him whom my soul loveth; I sought him, but I found him not. 3.2. ’I will rise now, and go about the city, In the streets and in the broad ways, I will seek him whom my soul loveth.’ I sought him, but I found him not. 3.3. The watchmen that go about the city found me: ‘Saw ye him whom my soul loveth?’ 3.4. Scarce had I passed from them, When I found him whom my soul loveth: I held him, and would not let him go, Until I had brought him into my mother’s house, And into the chamber of her that conceived me. 3.5. ’I adjure you, O daughters of Jerusalem, By the gazelles, and by the hinds of the field, That ye awaken not, nor stir up love, Until it please.’ 4.8. Come with me from Lebanon, my bride, With me from Lebanon; Look from the top of Amana, From the top of Senir and Hermon, From the lions’dens, From the mountains of the leopards. 4.9. Thou hast ravished my heart, my sister, my bride; Thou hast ravished my heart with one of thine eyes, With one bead of thy necklace. 4.10. How fair is thy love, my sister, my bride! How much better is thy love than wine! And the smell of thine ointments than all manner of spices! 4.11. Thy lips, O my bride, drop honey— Honey and milk are under thy tongue; And the smell of thy garments is like the smell of Lebanon. 4.12. A garden shut up is my sister, my bride; A spring shut up, a fountain sealed. 5.1. I am come into my garden, my sister, my bride; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, O friends; Drink, yea, drink abundantly, O beloved. 5.2. I sleep, but my heart waketh; Hark! my beloved knocketh: ‘Open to me, my sister, my love, my dove, my undefiled; For my head is filled with dew, My locks with the drops of the night.’ 5.3. I have put off my coat; How shall I put it on? I have washed my feet; How shall I defile them? 5.4. My beloved put in his hand by the hole of the door, And my heart was moved for him. 5.5. I rose up to open to my beloved; And my hands dropped with myrrh, And my fingers with flowing myrrh, Upon the handles of the bar. 5.6. I opened to my beloved; But my beloved had turned away, and was gone. My soul failed me when he spoke. I sought him, but I could not find him; I called him, but he gave me no answer. 5.7. The watchmen that go about the city found me, They smote me, they wounded me; The keepers of the walls took away my mantle from me. 5.8. ’I adjure you, O daughters of Jerusalem, If ye find my beloved, what will ye tell him? That I am love-sick.’ 6.10. Who is she that looketh forth as the dawn, Fair as the moon, Clear as the sun, Terrible as an army with banners? 7.12. Come, my beloved, let us go forth into the field; let us lodge in the villages. 8.6. Set me as a seal upon thy heart, As a seal upon thine arm; For love is strong as death, Jealousy is cruel as the grave; The flashes thereof are flashes of fire, A very flame of the LORD. 8.7. Many waters cannot quench love, Neither can the floods drown it; If a man would give all the substance of his house for love, He would utterly be contemned.
2. Hebrew Bible, Zechariah, 4 (5th cent. BCE - 4th cent. BCE)

3. Hebrew Bible, Daniel, 7, 10 (2nd cent. BCE - 2nd cent. BCE)

4. New Testament, Apocalypse, 3.20, 12.1, 12.11, 12.15-12.16, 19.7, 21.2, 21.9, 22.17 (1st cent. CE - 1st cent. CE)

3.20. Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will come in to him, and will dine with him, and he with me. 12.1. A great sign was seen in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars. 12.11. They overcame him because of the Lamb's blood, and because of the word of their testimony. They didn't love their life, even to death. 12.15. The serpent spewed water out of his mouth after the woman like a river, that he might cause her to be carried away by the stream. 12.16. The earth helped the woman, and the earth opened its mouth and swallowed up the river which the dragon spewed out of his mouth. 19.7. Let us rejoice and be exceedingly glad, and let us give the glory to him. For the marriage of the Lamb has come, and his wife has made herself ready. 21.2. I saw the holy city, New Jerusalem, coming down out of heaven from God, made ready like a bride adorned for her husband. 21.9. One of the seven angels who had the seven bowls, who were laden with the seven last plagues came, and he spoke with me, saying, "Come here. I will show you the wife, the Lamb's bride. 22.17. The Spirit and the bride say, "Come!" He who hears, let him say, "Come!" He who is thirsty, let him come. He who desires, let him take the water of life freely.
5. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE)

110b. אבל לא מעיר לכרך ולא מכרך לעיר,מוציאין מנוה הרעה לנוה היפה אבל לא מנוה היפה לנוה הרעה רשב"ג אומר אף לא מנוה רעה לנוה יפה מפני שהנוה היפה בודק:, big strongגמ׳ /strong /big בשלמא מכרך לעיר דבכרך שכיחי כל מילי בעיר לא שכיחי כל מילי אלא מעיר לכרך מ"ט,מסייע ליה לרבי יוסי בר חנינא דא"ר יוסי בר חנינא מנין שישיבת כרכים קשה שנאמר (נחמיה יא, ב) ויברכו העם לכל האנשים המתנדבים לשבת בירושלים:,רשב"ג אומר כו': מאי בודק כדשמואל דאמר שמואל שינוי וסת תחלת חולי מעים כתוב בספר בן סירא (משלי טו, טו) כל ימי עני רעים והאיכא שבתות וימים טובים כדשמואל דאמר שמואל שינוי וסת תחלת חולי מעים,בן סירא אומר אף לילות בשפל גגים גגו ובמרום הרים כרמו ממטר גגים לגגו ומעפר כרמו לכרמים:, big strongמתני׳ /strong /big הכל מעלין לארץ ישראל ואין הכל מוציאין הכל מעלין לירושלים ואין הכל מוציאין אחד האנשים ואחד הנשים,נשא אשה בא"י וגרשה בארץ ישראל נותן לה ממעות ארץ ישראל נשא אשה בא"י וגרשה בקפוטקיא נותן לה ממעות ארץ ישראל נשא אשה בקפוטקיא וגרשה בארץ ישראל נותן לה ממעות ארץ ישראל רבן שמעון בן גמליאל אומר נותן לה ממעות קפוטקיא נשא אשה בקפוטקיא וגרשה בקפוטקיא נותן לה ממעות קפוטקיא:, big strongגמ׳ /strong /big הכל מעלין לאתויי מאי לאתויי עבדים,ולמאן דתני עבדים בהדיא לאתויי מאי לאתויי מנוה היפה לנוה הרעה,ואין הכל מוציאין לאתויי מאי לאתויי עבד שברח מחוצה לארץ לארץ דאמרינן ליה זבניה הכא וזיל משום ישיבת ארץ ישראל,הכל מעלין לירושלים לאתויי מאי לאתויי מנוה היפה לנוה הרעה,ואין הכל מוציאין לאתויי מאי לאתויי אפי' מנוה הרעה לנוה היפה ואיידי דתנא רישא אין מוציאין תנא סיפא נמי אין מוציאין:,ת"ר הוא אומר לעלות והיא אומרת שלא לעלות כופין אותה לעלות ואם לאו תצא בלא כתובה היא אומרת לעלות והוא אומר שלא לעלות כופין אותו לעלות ואם לאו יוציא ויתן כתובה,היא אומרת לצאת והוא אומר שלא לצאת כופין אותה שלא לצאת ואם לאו תצא בלא כתובה הוא אומר לצאת והיא אומרת שלא לצאת כופין אותו שלא לצאת ואם לאו יוציא ויתן כתובה:,נשא אשה כו': הא גופא קשיא,קתני נשא אשה בארץ ישראל וגרשה בקפוטקיא נותן לה ממעות ארץ ישראל אלמא בתר שיעבודא אזלינן אימא סיפא נשא אשה בקפוטקיא וגרשה בארץ ישראל נותן לה ממעות ארץ ישראל אלמא בתר גוביינא אזלינן,אמר רבה מקולי כתובה שנו כאן קסבר כתובה דרבנן:,רבן שמעון בן גמליאל אומר נותן לה ממעות קפוטקיא: קסבר כתובה דאורייתא,תנו רבנן המוציא שטר חוב על חבירו כתוב בו בבל מגבהו ממעות בבל כתוב בו ארץ ישראל מגבהו ממעות ארץ ישראל כתוב בו סתם הוציאו בבבל מגבהו ממעות בבל הוציאו בארץ ישראל מגבהו ממעות ארץ ישראל כתוב בו כסף סתם מה שירצה לוה מגבהו מה שאין כן בכתובה,אהייא אמר רב משרשיא ארישא לאפוקי מדרשב"ג דאמר כתובה דאורייתא:,כתוב בו כסף סתם מה שירצה לוה מגבהו ואימא נסכא א"ר אלעזר דכתיב ביה מטבע ואימא פריטי אמר רב פפא פריטי דכספא לא עבדי אינשי,ת"ר לעולם ידור אדם בא"י אפי' בעיר שרובה עובדי כוכבים ואל ידור בחו"ל ואפילו בעיר שרובה ישראל שכל הדר בארץ ישראל דומה כמי שיש לו אלוה וכל הדר בחוצה לארץ דומה כמי שאין לו אלוה שנא' (ויקרא כה, לח) לתת לכם את ארץ כנען להיות לכם לאלהים,וכל שאינו דר בארץ אין לו אלוה אלא לומר לך כל הדר בחו"ל כאילו עובד עבודת כוכבים וכן בדוד הוא אומר (שמואל א כו, יט) כי גרשוני היום מהסתפח בנחלת ה' לאמר לך עבוד אלהים אחרים וכי מי אמר לו לדוד לך עבוד אלהים אחרים אלא לומר לך כל הדר בחו"ל כאילו עובד עבודת כוכבים,ר' זירא הוה קמשתמיט מיניה דרב יהודה דבעא למיסק לארץ ישראל דאמר רב יהודה כל העולה מבבל לארץ ישראל עובר בעשה שנאמר 110b. bHowever,even within the same land one may bnotforce his wife to move bfrom a town to a city, nor from a city to a town. /b,The mishna adds: bOne may removehis wife bfrom a noxious residence to a pleasant residence,even if it is in another land. bHowever,one may bnotcompel his wife to move bfrom a pleasant residence to a noxious residence. Rabban Shimon ben Gamliel says:One may balso notremove her bfrom a noxious residence to a pleasant residence, because a pleasant residence teststhe individual, i.e., one accustomed to certain environments can suffer even in more comfortable living quarters., strongGEMARA: /strong With regard to the statement in the mishna that one may not force one’s spouse to move from a city to a town or from a town to a city, the Gemara asks: bGranted,one may not remove her bfrom a city to a town, as all items arereadily bavailable in a city,whereas bin a town all items are notas bavailable,and therefore the wife can argue that living in a town is inconvenient for her. bHowever, what is the reasonthat the husband cannot compel her to move bfrom a town to the city? /b,The Gemara answers: bThis supportsthe opinion of bRabbi Yosei bar Ḥanina, as Rabbi Yosei bar Ḥanina said: From whereis it derived bthat dwelling in cities is difficult? As it is stated: “And the people blessed all the men who willingly offered themselves to dwell in Jerusalem”(Nehemiah 11:2). This shows that living in a city is difficult, due to the noise and the general hubbub of an urban area.,§ The mishna taught: bRabban Shimon ben Gamliel saysthat a pleasant residence tests the individual. The Gemara asks: bWhatis the meaning of the term btestsin this context? The Gemara explains: bThis is in accordance withthe opinion of bShmuel, as Shmuel said: A change inone’s eating bhabits [ iveset /i]or in one’s place of residence is bthe start of intestinal disease.Similarly, bit is written in iSefer Ben Sira /i: All the days of the poor are terrible. Andyet bthere are iShabbatotand Festivals,when even the poor eat well. Once again, the Gemara answers: bThis is in accordance withthe opinion of bShmuel, as Shmuel said: A change inone’s eating bhabitsor in one’s place of residence is bthe start of intestinal disease,and as a result the poor suffer even from a change for the better.,Since the Gemara quoted from iSefer Ben Sira /i, it cites the rest of the passage concerning the terrible days of the poor. bBen Sira says: Even the nightsof the poor are bad. bHis roof is at the low point of the roofs,i.e., his residence is at the lowest point in the city, band his vineyard is at the mountain peaks,at the highest point of the slope, which means that bthe rain of roofswashes down bto his roof, and the soil of his vineyard toother bvineyards,i.e., the rain washes away the soil in his vineyard and carries it away to the vineyards below., strongMISHNA: /strong bAllmay force their family bto ascend to Eretz Yisrael,i.e., one may compel his family and household to immigrate to Eretz Yisrael, bbut all may not removeothers from Eretz Yisrael, as one may not coerce one’s family to leave. Likewise, ballmay force their family bto ascend to Jerusalem, and all may not,i.e., no one may, bremovethem from Jerusalem. bBoth men and womenmay force the other spouse to immigrate to Eretz Yisrael or to move to Jerusalem.,The mishna lists other halakhic distinctions between various geographic locations: If one bmarried a woman in Eretz Yisrael and divorced her in Eretz Yisrael,and the currency of the sum in the marriage contract was not specified, bhe gives herthe sum of her marriage contract bin the currency of Eretz Yisrael.If one bmarried a woman in Eretz Yisrael and divorced her in Cappadocia,where the currency holds greater value, bhe gives her the currency of Eretz Yisrael.If one bmarried a woman in Cappadocia and divorced her in Eretz Yisrael, helikewise bgives her the currency of Eretz Yisrael. Rabban Shimon ben Gamliel says: He gives her the currency of Cappadocia.Everyone agrees that if one bmarried a woman in Cappadocia and divorced her in Cappadocia, he gives her the currency of Cappadocia. /b, strongGEMARA: /strong The mishna stated: bAllcan force the members of their family bto ascend.The Gemara asks: This inclusive phrase serves bto include whatcase? The Gemara answers: It comes bto include slaves,i.e., Hebrew slaves as well may be coerced to immigrate to Eretz Yisrael with their master’s family against their will.,The Gemara asks: bAnd according to the onewhose text of the mishna bexpressly teachesthe case of bslaves,this phrase comes bto include whatcase? As stated later in the Gemara, there are some editions of the mishna that state that this ihalakhaapplies equally to men, women, and slaves. The Gemara answers: It comes bto includeone who moves bfrom a pleasant residence to a noxious residence,i.e., one may coerce his family to ascend to Eretz Yisrael even from a good residence abroad to an inferior one in Eretz Yisrael.,§ The mishna further taught: bBut all may not removeothers. Once again the Gemara asks: This phrase comes bto include whatcase? The Gemara answers: It comes bto include aCanaanite bslave who ran awayfrom his master and came bfrom outside EretzYisrael bto EretzYisrael, bas we say tothe master: bSellyour slave bhere,in Eretz Yisrael, bandthen you may bgoand return abroad, but you may not take the slave abroad with you, bdue tothe mitzva of bsettling Eretz Yisrael. /b,§ The mishna taught: bAllmay force others bto ascend to Jerusalem.The Gemara asks once again: This phrase comes bto include whatcase? The Gemara answers: It comes bto includea move bfrom a pleasant residenceelsewhere in Eretz Yisrael bto a noxious residencein Jerusalem.,§ The mishna taught: bAnd all may not removethem from Jerusalem. The Gemara asks: This phrase comes bto include whatcase? The Gemara answers: It comes bto include evena move bfrom a noxious residence to a pleasant residence.The Gemara adds: bAnd sincethe itannaof the mishna btaught: But one may not remove, in the first clause, he also taught: But one may not remove, in the latter clause,despite the fact that this ihalakhacould have been inferred from the first clause.,§ bThe Sages taught:If the husband bsaysthat he wishes bto ascend,i.e., to immigrate to Eretz Yisrael, bandhis wife bsays thatshe does bnotwish bto ascend, one forces her to ascend. And ifshe will bnotdo so, as she resists all attempts to force her to make the move, bshe is divorced withoutreceiving her bmarriage contract,i.e., she forfeits her rights to the benefits outlined in the marriage contract. If bshe saysthat she wishes bto ascendto Eretz Yisrael band he says thathe does bnotwish bto ascend, one forces him to ascend. And ifhe does bnotwish to immigrate, bhe must divorceher band giveher bthe marriage contract. /b,If bshe saysthat she wishes bto leaveEretz Yisrael, band he says thathe does bnotwish bto leave, one forces her not to leave. And ifshe does bnotwish to stay in Eretz Yisrael and resists all attempts to force her to stay, bshe is divorced withoutreceiving her bmarriage contract.If bhe saysthat he wishes bto leaveEretz Yisrael band she says thatshe does bnotwish bto leave, one forces him not to leave. And ifhe does bnotwish to stay in Eretz Yisrael, bhe must divorceher band giveher bthe marriage contract. /b,§ The mishna taught that if bone married a womanin Eretz Yisrael and divorced her in Cappadocia, he must pay her the marriage contract in the currency of Eretz Yisrael. The same is true if he married her in Cappadocia and divorced her in Eretz Yisrael. The Gemara asks: bThis matter itself is difficult,i.e., there is an internal contradiction in the rulings provided by the mishna.,The Gemara elaborates: The mishna first bteachesthat if one bmarried a woman in Eretz Yisrael and divorced her in Cappadocia, he gives her the currency of Eretz Yisrael. Apparently, one followsthe customs of the place of the blien,i.e., he pays with the currency of the location of the wedding, where the obligation came into force. Now, bsay the latter clauseof the mishna: If one bmarried a woman in Cappadocia and divorced her in Eretz Yisrael, helikewise bgives her currency of Eretz Yisrael. Apparently, one followsthe place of bthe collectionof the money., bRabba said:The Sages btaught hereone bof the lenienciesthat apply to ba marriage contract.The leniency is that the husband pays with the less valuable currency of Eretz Yisrael in both cases, whether the wedding or the divorce occurred there. This is because the itannaof this mishna bholdsthat ba marriage contractapplies bby rabbiniclaw.,§ The mishna taught that bRabban Shimon ben Gamliel saysthat if one married a woman in Cappadocia and divorced her in Eretz Yisrael, bhepays her the marriage contract bin the currency of Cappadocia.The Gemara explains that Rabban Shimon ben Gamliel bholdsthat ba marriage contractapplies bby Torahlaw, which means that its debt must be paid according to its highest possible value. Consequently, one follows the place in which the obligation was formed, which is the ihalakhafor all deeds and contracts, and there is no room for leniency in this matter.,§ bThe Sages taught:With regard to bone who produces a promissory note against another,if bBabylonia is written in it, he pays it with the currency of Babylonia;if bEretz Yisrael is written in it, he pays it with currency of Eretz Yisrael.In a case where it is bwritten without specificationas to where the document was written, if bhe produced it in Babylonia he pays it with the currency of Babyloniaand if bhe produced it in Eretz Yisrael he pays it with currency of Eretz Yisrael.If the note bmentions money without specificationof what type of coins are to be used, bthe borrower may pay it with anytype of coin bhe likes,even the smallest denomination available. However, bthis is notthe case with regard bto a marriage contract. /b,The Gemara asks: With regard to this last statement, that this is not the case with regard to a marriage contract: bTo whichpart of the ibaraitais this referring? bRav Mesharshiyya said:It is referring back to bthe first clause,that if the promissory note mentions Babylonia one pays with Babylonian currency. This indicates that one invariably pays based on the place where the document was written. The itannaadds that this principle does not apply to a marriage contract, as one pays based on the place where a marriage contract was written only if this would lead to a leniency, as explained above (Rid). This ruling comes bto excludethe opinion bof Rabban Shimon ben Gamliel, who saidthat that ba marriage contractapplies bby Torahlaw and must always be paid in the currency of the place in which the obligation was first formed.,§ The Gemara continues to analyze the ibaraita /i, which teaches: If the note bmentions money [ ikesef] without specification, the borrower may pay it with anytype of coin bhe likes.The Gemara asks: bButcan’t one bsaythat perhaps the document was not speaking of coins but of silver [ ikesef] bstrips? Rabbi Elazar said:The ibaraitais referring to a case in bwhich it is written inthe document: bCoins,although it does not specify which ones. The Gemara further asks: bAndcan’t one bsaythat one may pay off the debt with iperutot /i,a small denomination? bRav Pappa said: People do notordinarily bmint iperutotof silver,as they reserve silver for larger denominations.,§ In relation to the basic point raised by the mishna concerning living in Eretz Yisrael, bthe Sages taught: A person should always reside in Eretz Yisrael, even in a city that is mostlypopulated by bgentiles, and he should not reside outsideof bEretzYisrael, beven in a city that is mostlypopulated by bJews.The reason is bthat anyone who resides in Eretz Yisrael is considered as one who has a God, and anyone who resides outsideof bEretzYisrael bis considered as one who does not have a God. As it is stated: “To give to you the land of Canaan, to be your God”(Leviticus 25:38).,The Gemara expresses surprise: bAndcan it really be said that banyone who resides outsideof bEretzYisrael bhas no God? Rather,this comes bto tell you that anyone who resides outsideof bEretzYisrael bisconsidered bas though he is engaged in idol worship. And so it says with regard to David: “For they have driven me out this day that I should not cleave to the inheritance of the Lord, saying: Go, serve other gods”(I Samuel 26:19). bBut who said to David: Go, serve other gods? Rather,this comes bto tell you that anyone who resides outsideof bEretzYisrael bisconsidered bas though he is engaged in idol worship. /b,§ The Gemara relates: bRabbi Zeira was avoidingbeing seen bbyhis teacher, bRav Yehuda,as Rabbi Zeira bsought to ascend to Eretz Yisraeland his teacher disapproved. bAs Rav Yehuda said: Anyone who ascends from Babylonia to Eretz Yisrael transgresses a positive mitzva, as it is stated: /b
6. Anon., 4 Ezra, 4.36-4.37, 5.24, 5.26

4.36. And Jeremiel the archangel answered them and said, `When the number of those like yourselves is completed; for he has weighed the age in the balance 4.37. and measured the times by measure, and numbered the times by number; and he will not move or arouse them until that measure is fulfilled.' 5.24. and from all the lands of the world thou hast chosen for thyself one region, and from all the flowers of the world thou hast chosen for thyself one lily 5.26. and from all the birds that have been created thou hast named for thyself one dove, and from all the flocks that have been made thou hast provided for thyself one sheep


Subjects of this text:

subject book bibliographic info
daughters of jerusalem Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 161, 186
elijah, epithets for Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 167
elijah, herald of the messiah Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 167
elijah, moses and Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 167
halakhah Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 167
jeweled style, jews, samaritan revolts and Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 88
justinian i, emperor Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 88
martyrdom Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 167
messiah Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 167
messianism, elijah and Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 167
messianism, torah and Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 167
messianism Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 88
moses, elijah as type of Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 167
palestine, under byzantine rule Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 88
passover, rebellion and liberation and Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 88
qedushta shir ha-shirim (anonymous), elijah featured in Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 167
qedushta shir ha-shirim (anonymous) Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 167
samaritan revolts Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 88
silluq, messianic in the anonymous qedushta shir ha-shirim Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 167
song of songs, night visions Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 161
song of songs, origins of interpretation Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 186
song of songs piyyutim, historical context of Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 88
song of songs piyyutim, samaritan revolts and Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 88
stone, michael e. Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 186
tannaitic midrashim, relationship with amoraic midrashim Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 186
tefillin, temple, destruction of Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 186
temporal horizon' Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 186