1. Hebrew Bible, Deuteronomy, 4.32, 6.8, 32.43 (9th cent. BCE - 3rd cent. BCE)
| 4.32. כִּי שְׁאַל־נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר־הָיוּ לְפָנֶיךָ לְמִן־הַיּוֹם אֲשֶׁר בָּרָא אֱלֹהִים אָדָם עַל־הָאָרֶץ וּלְמִקְצֵה הַשָּׁמַיִם וְעַד־קְצֵה הַשָּׁמָיִם הֲנִהְיָה כַּדָּבָר הַגָּדוֹל הַזֶּה אוֹ הֲנִשְׁמַע כָּמֹהוּ׃ 6.8. וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃ 32.43. הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם־עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ׃ | 4.32. For ask now of the days past, which were before thee, since the day that God created man upon the earth, and from the one end of heaven unto the other, whether there hath been any such thing as this great thing is, or hath been heard like it?" 6.8. And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes." 32.43. Sing aloud, O ye nations, of His people; For He doth avenge the blood of His servants, And doth render vengeance to His adversaries, And doth make expiation for the land of His people." |
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2. Hebrew Bible, Genesis, 1.10-1.11, 1.26-1.27, 4.10, 5.1-5.2, 9.6, 17.7 (9th cent. BCE - 3rd cent. BCE)
| 1.11. וַיֹּאמֶר אֱלֹהִים תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינוֹ אֲשֶׁר זַרְעוֹ־בוֹ עַל־הָאָרֶץ וַיְהִי־כֵן׃ 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 5.1. זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ׃ 5.1. וַיְחִי אֱנוֹשׁ אַחֲרֵי הוֹלִידוֹ אֶת־קֵינָן חֲמֵשׁ עֶשְׂרֵה שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.2. וַיִּהְיוּ כָּל־יְמֵי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.2. זָכָר וּנְקֵבָה בְּרָאָם וַיְבָרֶךְ אֹתָם וַיִּקְרָא אֶת־שְׁמָם אָדָם בְּיוֹם הִבָּרְאָם׃ 9.6. שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃ 17.7. וַהֲקִמֹתִי אֶת־בְּרִיתִי בֵּינִי וּבֵינֶךָ וּבֵין זַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם לִבְרִית עוֹלָם לִהְיוֹת לְךָ לֵאלֹהִים וּלְזַרְעֲךָ אַחֲרֶיךָ׃ | 1.10. And God called the dry land Earth, and the gathering together of the waters called He Seas; and God saw that it was good." 1.11. And God said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth.’ And it was so." 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 4.10. And He said: ‘What hast thou done? the voice of thy brother’s blood crieth unto Me from the ground." 5.1. This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him;" 5.2. male and female created He them, and blessed them, and called their name Adam, in the day when they were created." 9.6. Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man." 17.7. And I will establish My covet between Me and thee and thy seed after thee throughout their generations for an everlasting covet, to be a God unto thee and to thy seed after thee." |
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3. Hebrew Bible, Hosea, 3.2, 3.5 (9th cent. BCE - 3rd cent. BCE)
| 3.2. וָאֶכְּרֶהָ לִּי בַּחֲמִשָּׁה עָשָׂר כָּסֶף וְחֹמֶר שְׂעֹרִים וְלֵתֶךְ שְׂעֹרִים׃ 3.5. אַחַר יָשֻׁבוּ בְּנֵי יִשְׂרָאֵל וּבִקְשׁוּ אֶת־יְהוָה אֱלֹהֵיהֶם וְאֵת דָּוִד מַלְכָּם וּפָחֲדוּ אֶל־יְהוָה וְאֶל־טוּבוֹ בְּאַחֲרִית הַיָּמִים׃ | 3.2. So I bought her to me for fifteen pieces of silver and a homer of barley, and a half-homer of barley;" 3.5. afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall come trembling unto the LORD and to His goodness in the end of days." |
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4. Hebrew Bible, Leviticus, 5.1, 18.5 (9th cent. BCE - 3rd cent. BCE)
| 5.1. וְנֶפֶשׁ כִּי־תֶחֱטָא וְשָׁמְעָה קוֹל אָלָה וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם־לוֹא יַגִּיד וְנָשָׂא עֲוֺנוֹ׃ 5.1. וְאֶת־הַשֵּׁנִי יַעֲשֶׂה עֹלָה כַּמִּשְׁפָּט וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ אֲשֶׁר־חָטָא וְנִסְלַח לוֹ׃ 18.5. וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם אֲנִי יְהוָה׃ | 5.1. And if any one sin, in that he heareth the voice of adjuration, he being a witness, whether he hath seen or known, if he do not utter it, then he shall bear his iniquity;" 18.5. Ye shall therefore keep My statutes, and Mine ordices, which if a man do, he shall live by them: I am the LORD." |
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5. Hebrew Bible, Numbers, 25.1-25.9, 27.5, 27.7, 27.11, 36.8 (9th cent. BCE - 3rd cent. BCE)
| 25.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 25.1. וַיֵּשֶׁב יִשְׂרָאֵל בַּשִּׁטִּים וַיָּחֶל הָעָם לִזְנוֹת אֶל־בְּנוֹת מוֹאָב׃ 25.2. וַתִּקְרֶאןָ לָעָם לְזִבְחֵי אֱלֹהֵיהֶן וַיֹּאכַל הָעָם וַיִּשְׁתַּחֲוּוּ לֵאלֹהֵיהֶן׃ 25.3. וַיִּצָּמֶד יִשְׂרָאֵל לְבַעַל פְּעוֹר וַיִּחַר־אַף יְהוָה בְּיִשְׂרָאֵל׃ 25.4. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח אֶת־כָּל־רָאשֵׁי הָעָם וְהוֹקַע אוֹתָם לַיהוָה נֶגֶד הַשָּׁמֶשׁ וְיָשֹׁב חֲרוֹן אַף־יְהוָה מִיִּשְׂרָאֵל׃ 25.5. וַיֹּאמֶר מֹשֶׁה אֶל־שֹׁפְטֵי יִשְׂרָאֵל הִרְגוּ אִישׁ אֲנָשָׁיו הַנִּצְמָדִים לְבַעַל פְּעוֹר׃ 25.6. וְהִנֵּה אִישׁ מִבְּנֵי יִשְׂרָאֵל בָּא וַיַּקְרֵב אֶל־אֶחָיו אֶת־הַמִּדְיָנִית לְעֵינֵי מֹשֶׁה וּלְעֵינֵי כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְהֵמָּה בֹכִים פֶּתַח אֹהֶל מוֹעֵד׃ 25.7. וַיַּרְא פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן וַיָּקָם מִתּוֹךְ הָעֵדָה וַיִּקַּח רֹמַח בְּיָדוֹ׃ 25.8. וַיָּבֹא אַחַר אִישׁ־יִשְׂרָאֵל אֶל־הַקֻּבָּה וַיִּדְקֹר אֶת־שְׁנֵיהֶם אֵת אִישׁ יִשְׂרָאֵל וְאֶת־הָאִשָּׁה אֶל־קֳבָתָהּ וַתֵּעָצַר הַמַּגֵּפָה מֵעַל בְּנֵי יִשְׂרָאֵל׃ 25.9. וַיִּהְיוּ הַמֵּתִים בַּמַּגֵּפָה אַרְבָּעָה וְעֶשְׂרִים אָלֶף׃ 27.5. וַיַּקְרֵב מֹשֶׁה אֶת־מִשְׁפָּטָן לִפְנֵי יְהוָה׃ 27.7. כֵּן בְּנוֹת צְלָפְחָד דֹּבְרֹת נָתֹן תִּתֵּן לָהֶם אֲחֻזַּת נַחֲלָה בְּתוֹךְ אֲחֵי אֲבִיהֶם וְהַעֲבַרְתָּ אֶת־נַחֲלַת אֲבִיהֶן לָהֶן׃ 27.11. וְאִם־אֵין אַחִים לְאָבִיו וּנְתַתֶּם אֶת־נַחֲלָתוֹ לִשְׁאֵרוֹ הַקָּרֹב אֵלָיו מִמִּשְׁפַּחְתּוֹ וְיָרַשׁ אֹתָהּ וְהָיְתָה לִבְנֵי יִשְׂרָאֵל לְחֻקַּת מִשְׁפָּט כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃ 36.8. וְכָל־בַּת יֹרֶשֶׁת נַחֲלָה מִמַּטּוֹת בְּנֵי יִשְׂרָאֵל לְאֶחָד מִמִּשְׁפַּחַת מַטֵּה אָבִיהָ תִּהְיֶה לְאִשָּׁה לְמַעַן יִירְשׁוּ בְּנֵי יִשְׂרָאֵל אִישׁ נַחֲלַת אֲבֹתָיו׃ | 25.1. And Israel abode in Shittim, and the people began to commit harlotry with the daughters of Moab." 25.2. And they called the people unto the sacrifices of their gods; and the people did eat, and bowed down to their gods." 25.3. And Israel joined himself unto the Baal of Peor; and the anger of the LORD was kindled against Israel." 25.4. And the LORD said unto Moses: ‘Take all the chiefs of the people, and hang them up unto the LORD in face of the sun, that the fierce anger of the LORD may turn away from Israel.’" 25.5. And Moses said unto the judges of Israel: ‘Slay ye every one his men that have joined themselves unto the Baal of Peor.’" 25.6. And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, while they were weeping at the door of the tent of meeting." 25.7. And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from the midst of the congregation, and took a spear in his hand." 25.8. And he went after the man of Israel into the chamber, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel." 25.9. And those that died by the plague were twenty and four thousand." 27.5. And Moses brought their cause before the LORD." 27.7. ’The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them." 27.11. And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it. And it shall be unto the children of Israel a statute of judgment, as the LORD commanded Moses.’" 36.8. And every daughter, that possesseth an inheritance in any tribe of the children of Israel, shall be wife unto one of the family of the tribe of her father, that the children of Israel may possess every man the inheritance of his fathers." |
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6. Hebrew Bible, Proverbs, 11.10 (9th cent. BCE - 3rd cent. BCE)
| 11.10. When it goeth well with the righteous, the city rejoiceth; And when the wicked perish, there is joy." |
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7. Hebrew Bible, Psalms, 139 (9th cent. BCE - 3rd cent. BCE)
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8. Hebrew Bible, 1 Kings, 2.5 (8th cent. BCE - 5th cent. BCE)
| 2.5. וְגַם אַתָּה יָדַעְתָּ אֵת אֲשֶׁר־עָשָׂה לִי יוֹאָב בֶּן־צְרוּיָה אֲשֶׁר עָשָׂה לִשְׁנֵי־שָׂרֵי צִבְאוֹת יִשְׂרָאֵל לְאַבְנֵר בֶּן־נֵר וְלַעֲמָשָׂא בֶן־יֶתֶר וַיַּהַרְגֵם וַיָּשֶׂם דְּמֵי־מִלְחָמָה בְּשָׁלֹם וַיִּתֵּן דְּמֵי מִלְחָמָה בַּחֲגֹרָתוֹ אֲשֶׁר בְּמָתְנָיו וּבְנַעֲלוֹ אֲשֶׁר בְּרַגְלָיו׃ | 2.5. Moreover thou knowest also what Joab the son of Zeruiah did unto me, even what he did to the two captains of the hosts of Israel, unto Abner the son of Ner and unto Amasa the son of Jether, whom he slew, and shed the blood of war in peace, and put the blood of war upon his girdle that was about his loins, and in his shoes that were on his feet." |
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9. Hebrew Bible, 2 Kings, 2.5 (8th cent. BCE - 5th cent. BCE)
| 2.5. וַיִּגְּשׁוּ בְנֵי־הַנְּבִיאִים אֲשֶׁר־בִּירִיחוֹ אֶל־אֱלִישָׁע וַיֹּאמְרוּ אֵלָיו הֲיָדַעְתָּ כִּי הַיּוֹם יְהוָה לֹקֵחַ אֶת־אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ וַיֹּאמֶר גַּם־אֲנִי יָדַעְתִּי הֶחֱשׁוּ׃ | 2.5. And the sons of the prophets that were at Jericho came near to Elisha, and said unto him: ‘Knowest thou that the LORD will take away thy master from thy head to-day?’ And he answered: ‘Yea, I know it; hold ye your peace.’—" |
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10. Hebrew Bible, 2 Samuel, 7.14 (8th cent. BCE - 5th cent. BCE)
| 7.14. אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃ | 7.14. I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:" |
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11. Hebrew Bible, Isaiah, 1.15, 54.12 (8th cent. BCE - 5th cent. BCE)
| 1.15. וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ׃ 54.12. וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ וּשְׁעָרַיִךְ לְאַבְנֵי אֶקְדָּח וְכָל־גְּבוּלֵךְ לְאַבְנֵי־חֵפֶץ׃ | 1.15. And when ye spread forth your hands, I will hide Mine eyes from you; Yea, when ye make many prayers, I will not hear; Your hands are full of blood." 54.12. And I will make thy pinnacles of rubies, and thy gates of carbuncles, and all thy border of precious stones." |
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12. Anon., 1 Enoch, 41.8 (3rd cent. BCE - 2nd cent. BCE)
| 41.8. For the sun changes oft for a blessing or a curse, And the course of the path of the moon is light to the righteous And darkness to the sinners in the name of the Lord, Who made a separation between the light and the darkness, And divided the spirits of men, And strengthened the spirits of the righteous, In the name of His righteousness. |
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13. Anon., Jubilees, 2.31 (2nd cent. BCE - 2nd cent. BCE)
| 2.31. and I will sanctify them unto Myself as My people, and will bless them; as I have sanctified the Sabbath day and do sanctify (it) unto Myself, even so shall I bless them, and they will be My people and I shall be their God. |
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14. Dead Sea Scrolls, Community Rule, 3.13-4.26 (2nd cent. BCE - 1st cent. CE)
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15. Septuagint, 2 Maccabees, 4.13, 9.4 (2nd cent. BCE - 2nd cent. BCE)
| 4.13. There was such an extreme of Hellenization and increase in the adoption of foreign ways because of the surpassing wickedness of Jason, who was ungodly and no high priest,' 9.4. Transported with rage, he conceived the idea of turning upon the Jews the injury done by those who had put him to flight; so he ordered his charioteer to drive without stopping until he completed the journey. But the judgment of heaven rode with him! For in his arrogance he said, 'When I get there I will make Jerusalem a cemetery of Jews.' |
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16. Septuagint, 3 Maccabees, 5.43 (2nd cent. BCE - 2nd cent. BCE)
| 5.43. and would also march against Judea and rapidly level it to the ground with fire and spear, and by burning to the ground the temple inaccessible to him would quickly render it forever empty of those who offered sacrifices there. |
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17. Josephus Flavius, Jewish Antiquities, 1.53-1.59, 10.277-10.278, 13.297, 18.9, 18.16 (1st cent. CE - 1st cent. CE)
| 1.53. Now the two brethren were pleased with different courses of life: for Abel, the younger, was a lover of righteousness; and believing that God was present at all his actions, he excelled in virtue; and his employment was that of a shepherd. But Cain was not only very wicked in other respects, but was wholly intent upon getting; and he first contrived to plough the ground. He slew his brother on the occasion following:— 1.54. They had resolved to sacrifice to God. Now Cain brought the fruits of the earth, and of his husbandry; but Abel brought milk, and the first-fruits of his flocks: but God was more delighted with the latter oblation, when he was honored with what grew naturally of its own accord, than he was with what was the invention of a covetous man, and gotten by forcing the ground; 1.55. whence it was that Cain was very angry that Abel was preferred by God before him; and he slew his brother, and hid his dead body, thinking to escape discovery. But God, knowing what had been done, came to Cain, and asked him what was become of his brother, because he had not seen him of many days; whereas he used to observe them conversing together at other times. 1.56. But Cain was in doubt with himself, and knew not what answer to give to God. At first he said that he was himself at a loss about his brother’s disappearing; but when he was provoked by God, who pressed him vehemently, as resolving to know what the matter was, he replied, he was not his brother’s guardian or keeper, nor was he an observer of what he did. 1.57. But, in return, God convicted Cain, as having been the murderer of his brother; and said, “I wonder at thee, that thou knowest not what is become of a man whom thou thyself hast destroyed.” 1.58. God therefore did not inflict the punishment [of death] upon him, on account of his offering sacrifice, and thereby making supplication to him not to be extreme in his wrath to him; but he made him accursed, and threatened his posterity in the seventh generation. He also cast him, together with his wife, out of that land. 1.59. And when he was afraid that in wandering about he should fall among Wild beasts, and by that means perish, God bid him not to entertain such a melancholy suspicion, and to go over all the earth without fear of what mischief he might suffer from wild beasts; and setting a mark upon him, that he might be known, he commanded him to depart. 10.277. All these things did this man leave in writing, as God had showed them to him, insomuch that such as read his prophecies, and see how they have been fulfilled, would wonder at the honor wherewith God honored Daniel; and may thence discover how the Epicureans are in an error 10.278. who cast Providence out of human life, and do not believe that God takes care of the affairs of the world, nor that the universe is governed and continued in being by that blessed and immortal nature, but say that the world is carried along of its own accord, without a ruler and a curator; 13.297. but of these matters we shall speak hereafter. What I would now explain is this, that the Pharisees have delivered to the people a great many observances by succession from their fathers, which are not written in the laws of Moses; and for that reason it is that the Sadducees reject them, and say that we are to esteem those observances to be obligatory which are in the written word, but are not to observe what are derived from the tradition of our forefathers. 18.9. Such were the consequences of this, that the customs of our fathers were altered, and such a change was made, as added a mighty weight toward bringing all to destruction, which these men occasioned by their thus conspiring together; for Judas and Sadduc, who excited a fourth philosophic sect among us, and had a great many followers therein, filled our civil government with tumults at present, and laid the foundations of our future miseries, by this system of philosophy, which we were before unacquainted withal 18.9. 3. But Vitellius came into Judea, and went up to Jerusalem; it was at the time of that festival which is called the Passover. Vitellius was there magnificently received, and released the inhabitants of Jerusalem from all the taxes upon the fruits that were bought and sold, and gave them leave to have the care of the high priest’s vestments, with all their ornaments, and to have them under the custody of the priests in the temple, which power they used to have formerly 18.16. 4. But the doctrine of the Sadducees is this: That souls die with the bodies; nor do they regard the observation of any thing besides what the law enjoins them; for they think it an instance of virtue to dispute with those teachers of philosophy whom they frequent: 18.16. o she undertook to repay it. Accordingly, Alexander paid them five talents at Alexandria, and promised to pay them the rest of that sum at Dicearchia [Puteoli]; and this he did out of the fear he was in that Agrippa would soon spend it. So this Cypros set her husband free, and dismissed him to go on with his navigation to Italy, while she and her children departed for Judea. |
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18. Josephus Flavius, Jewish War, 2.119-2.166 (1st cent. CE - 1st cent. CE)
| 2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.121. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. 2.122. 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren. 2.123. They think that oil is a defilement; and if anyone of them be anointed without his own approbation, it is wiped off his body; for they think to be sweaty is a good thing, as they do also to be clothed in white garments. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the use of them all. 2.124. 4. They have no one certain city, but many of them dwell in every city; and if any of their sect come from other places, what they have lies open for them, just as if it were their own; and they go in to such as they never knew before, as if they had been ever so long acquainted with them. 2.125. For which reason they carry nothing at all with them when they travel into remote parts, though still they take their weapons with them, for fear of thieves. Accordingly, there is, in every city where they live, one appointed particularly to take care of strangers, and to provide garments and other necessaries for them. 2.126. But the habit and management of their bodies is such as children use who are in fear of their masters. Nor do they allow of the change of garments, or of shoes, till they be first entirely torn to pieces or worn out by time. 2.127. Nor do they either buy or sell anything to one another; but every one of them gives what he hath to him that wanteth it, and receives from him again in lieu of it what may be convenient for himself; and although there be no requital made, they are fully allowed to take what they want of whomsoever they please. 2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple 2.131. but a priest says grace before meat; and it is unlawful for anyone to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their [white] garments, and betake themselves to their labors again till the evening; 2.132. then they return home to supper, after the same manner; and if there be any strangers there, they sit down with them. Nor is there ever any clamor or disturbance to pollute their house, but they give every one leave to speak in their turn; 2.133. which silence thus kept in their house appears to foreigners like some tremendous mystery; the cause of which is that perpetual sobriety they exercise, and the same settled measure of meat and drink that is allotted to them, and that such as is abundantly sufficient for them. 2.134. 6. And truly, as for other things, they do nothing but according to the injunctions of their curators; only these two things are done among them at everyone’s own free will, which are to assist those that want it, and to show mercy; for they are permitted of their own accord to afford succor to such as deserve it, when they stand in need of it, and to bestow food on those that are in distress; but they cannot give any thing to their kindred without the curators. 2.135. They dispense their anger after a just manner, and restrain their passion. They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury for they say that he who cannot be believed without [swearing by] God is already condemned. 2.136. They also take great pains in studying the writings of the ancients, and choose out of them what is most for the advantage of their soul and body; and they inquire after such roots and medicinal stones as may cure their distempers. 2.137. 7. But now, if anyone hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment. 2.138. And when he hath given evidence, during that time, that he can observe their continence, he approaches nearer to their way of living, and is made a partaker of the waters of purification; yet is he not even now admitted to live with them; for after this demonstration of his fortitude, his temper is tried two more years; and if he appear to be worthy, they then admit him into their society. 2.139. And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous; 2.141. that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; that he will keep his hands clear from theft, and his soul from unlawful gains; and that he will neither conceal anything from those of his own sect, nor discover any of their doctrines to others, no, not though anyone should compel him so to do at the hazard of his life. 2.142. Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels [or messengers]. These are the oaths by which they secure their proselytes to themselves. 2.143. 8. But for those that are caught in any heinous sins, they cast them out of their society; and he who is thus separated from them does often die after a miserable manner; for as he is bound by the oath he hath taken, and by the customs he hath been engaged in, he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body with hunger, till he perish; 2.144. for which reason they receive many of them again when they are at their last gasp, out of compassion to them, as thinking the miseries they have endured till they came to the very brink of death to be a sufficient punishment for the sins they had been guilty of. 2.145. 9. But in the judgments they exercise they are most accurate and just, nor do they pass sentence by the votes of a court that is fewer than a hundred. And as to what is once determined by that number, it is unalterable. What they most of all honor, after God himself, is the name of their legislator [Moses], whom, if anyone blaspheme, he is punished capitally. 2.146. They also think it a good thing to obey their elders, and the major part. Accordingly, if ten of them be sitting together, no one of them will speak while the other nine are against it. 2.147. They also avoid spitting in the midst of them, or on the right side. Moreover, they are stricter than any other of the Jews in resting from their labors on the seventh day; for they not only get their food ready the day before, that they may not be obliged to kindle a fire on that day, but they will not remove any vessel out of its place, nor go to stool thereon. 2.148. Nay, on theother days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the Divine rays of light, they ease themselves into that pit 2.149. after which they put the earth that was dug out again into the pit; and even this they do only in the more lonely places, which they choose out for this purpose; and although this easement of the body be natural, yet it is a rule with them to wash themselves after it, as if it were a defilement to them. 2.151. They are long-lived also, insomuch that many of them live above a hundred years, by means of the simplicity of their diet; nay, as I think, by means of the regular course of life they observe also. They condemn the miseries of life, and are above pain, by the generosity of their mind. And as for death, if it will be for their glory, they esteem it better than living always; 2.152. and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment, that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear; 2.153. but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again. 2.154. 11. For their doctrine is this: That bodies are corruptible, and that the matter they are made of is not permanent; but that the souls are immortal, and continue forever; and that they come out of the most subtile air, and are united to their bodies as to prisons, into which they are drawn by a certain natural enticement; 2.155. but that when they are set free from the bonds of the flesh, they then, as released from a long bondage, rejoice and mount upward. And this is like the opinions of the Greeks, that good souls have their habitations beyond the ocean, in a region that is neither oppressed with storms of rain or snow, or with intense heat, but that this place is such as is refreshed by the gentle breathing of a west wind, that is perpetually blowing from the ocean; while they allot to bad souls a dark and tempestuous den, full of never-ceasing punishments. 2.156. And indeed the Greeks seem to me to have followed the same notion, when they allot the islands of the blessed to their brave men, whom they call heroes and demigods; and to the souls of the wicked, the region of the ungodly, in Hades, where their fables relate that certain persons, such as Sisyphus, and Tantalus, and Ixion, and Tityus, are punished; which is built on this first supposition, that souls are immortal; and thence are those exhortations to virtue, and dehortations from wickedness collected; 2.157. whereby good men are bettered in the conduct of their life by the hope they have of reward after their death; and whereby the vehement inclinations of bad men to vice are restrained, by the fear and expectation they are in, that although they should lie concealed in this life, they should suffer immortal punishment after their death. 2.158. These are the Divine doctrines of the Essenes about the soul, which lay an unavoidable bait for such as have once had a taste of their philosophy. 2.159. 12. There are also those among them who undertake to foretell things to come, by reading the holy books, and using several sorts of purifications, and being perpetually conversant in the discourses of the prophets; and it is but seldom that they miss in their predictions. 2.161. However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes. 2.162. 14. But then as to the two other orders at first mentioned: the Pharisees are those who are esteemed most skillful in the exact explication of their laws, and introduce the first sect. These ascribe all to fate [or providence], and to God 2.163. and yet allow, that to act what is right, or the contrary, is principally in the power of men, although fate does cooperate in every action. They say that all souls are incorruptible, but that the souls of good men only are removed into other bodies,—but that the souls of bad men are subject to eternal punishment. 2.164. But the Sadducees are those that compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; 2.165. and they say, that to act what is good, or what is evil, is at men’s own choice, and that the one or the other belongs so to every one, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades. 2.166. Moreover, the Pharisees are friendly to one another, and are for the exercise of concord, and regard for the public; but the behavior of the Sadducees one towards another is in some degree wild, and their conversation with those that are of their own party is as barbarous as if they were strangers to them. And this is what I had to say concerning the philosophic sects among the Jews. |
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19. Mishnah, Bikkurim, 3.3-3.4, 3.6 (1st cent. CE - 3rd cent. CE)
| 3.3. Those who lived near [Jerusalem] would bring fresh figs and grapes, while those who lived far away would bring dried figs and raisins. An ox would go in front of them, his horns bedecked with gold and with an olive-crown on its head. The flute would play before them until they would draw close to Jerusalem. When they drew close to Jerusalem they would send messengers in advance, and they would adorn their bikkurim. The governors and chiefs and treasurers [of the Temple] would go out to greet them, and according to the rank of the entrants they would go forth. All the skilled artisans of Jerusalem would stand up before them and greet them saying, “Our brothers, men of such and such a place, we welcome you in peace.”" 3.4. The flute would play before them, until they reached the Temple Mount. When they reached the Temple Mount even King Agrippas would take the basket and place it on his shoulder and walk as far as the Temple Court. When he got to the Temple Court, the Levites would sing the song: “I will extol You, O Lord, for You have raised me up, and You have not let my enemies rejoice over me” (Psalms 30:2)." 3.6. While the basket was still on his shoulder he recites from: \"I acknowledge this day before the LORD your God that I have entered the land that the LORD swore to our fathers to assign us” (Deuteronomy 26:3) until he completes the passage. Rabbi Judah said: until [he reaches] “My father was a fugitive Aramean” (v.. When he reaches, “My father was a fugitive Aramean”, he takes the basket off his shoulder and holds it by its edges, and the priest places his hand beneath it and waves it. He then recites from “My father was a fugitive Aramean” until he completes the entire passage. He then deposits the basket by the side of the altar, bow and depart." |
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20. Mishnah, Berachot, 5.3, 9.4-9.5 (1st cent. CE - 3rd cent. CE)
| 5.3. The one who says, “On a bird’s nest may Your mercy be extended,” [or] “For good may Your name be blessed” or “We give thanks, we give thanks,” they silence him. One who was passing before the ark and made a mistake, another should pass in his place, and he should not be as one who refuses at that moment. Where does he begin? At the beginning of the blessing in which the other made a mistake." 9.4. One who enters into a large city should say two prayers, one on entering and one on leaving. Ben Azzai says: four two on entering and two on leaving, he gives thanks for the past and cries out for the future." 9.5. One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting [is forbidden]. All the conclusions of blessings that were in the Temple they would say, “forever [lit. as long as the world is].” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever [lit. from the end of the world to the end of the world]. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: [this means] “They have violated your teaching It is time to act on behalf of the Lord.”" |
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21. Mishnah, Hulin, 2.9 (1st cent. CE - 3rd cent. CE)
| 2.9. One may not slaughter [so that the blood runs] into the sea or into rivers, or into vessels, But one may slaughter into a pool (or vessel) of water. And when on board a ship on to vessels. One may not slaughter at all into a hole, but one may dig a hole in his own house for the blood to run into. In the street, however, he should not do so as not to follow the ways of the heretics." |
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22. Mishnah, Megillah, 4.8-4.9 (1st cent. CE - 3rd cent. CE)
| 4.8. If one says, “I will not pass before the ark in colored clothes,” even in white clothes he may not pass before it. [If one says], “I will not pass before it in shoes,” even barefoot he may not pass before it. One who makes his tefillin [for the head] round, it is dangerous and has no religious value. If he put them on his forehead or on the palm of his hand, behold this is the way of heresy. If he overlaid them with gold or put [the one for the hand] on his sleeve, behold this is the manner of the outsiders." 4.9. If one says “May the good bless you,” this is the way of heresy. [If one says], “May Your mercy reach the nest of a bird,” “May Your name be mentioned for the good,” “We give thanks, we give thanks,” they silence him. One who uses euphemisms in the portion dealing with forbidden marriages, he is silenced. If he says, [instead of] “And you shall not give any of your seed to be passed to Moloch,” (Leviticus 18:21) “You shall not give [your seed] to pass to a Gentile woman,” he silenced with a rebuke." |
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23. Mishnah, Middot, 4.2, 5.4 (1st cent. CE - 3rd cent. CE)
| 4.2. The great gate had two small doors, one to the north and one to the south. By the one to the south no one ever went in, and concerning it was stated explicitly be Ezekiel, as it says, “And the Lord said to me: this gate shall be shut, it shall not be opened, neither shall any man enter in by it, for the Lord God of Israel has entered in by it; therefore it shall be shut” (Ezekiel 44:2). He [the priest] took the key and opened the [northern] door and went in to the cell, and from the cell he went into the Hekhal. Rabbi Judah says: he used to walk along in the thickness of the wall until he came to the space between the two gates. He would open the outer doors from within and the inner doors from without." 5.4. On the south were the wood chamber, the chamber of the exile and the chamber of hewn stones. The wood chamber: Rabbi Eliezer ben Jacob says: I forget what it was used for. Abba Shaul says: It was the chamber of the high priest, and it was behind the two of them, and one roof covered all three. In the chamber of the exile there was a fixed cistern, with a wheel over it, and from there water was provided for all of the courtyard. In the chamber of hewn stone the great Sanhedrin of Israel used to sit and judge the priesthood. A priest in whom was found a disqualification used to put on black garments and wrap himself in black and go away. One in whom no disqualification was found used to put on white garments and wrap himself in white and go in and serve along with his brother priests. They used to make a feast because no blemish had been found in the seed of Aaron the priest, and they used to say: Blessed is the Omnipresent, blessed is He, for no blemish has been found in the seed of Aaron. Blessed is He who chose Aaron and his sons to stand to minister before the Lord in the Holy of Holies." |
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24. Mishnah, Negaim, 14.2, 14.8, 14.10 (1st cent. CE - 3rd cent. CE)
| 14.2. He now comes to set free the living bird. He does not turn his face towards the sea or towards the city or towards the wilderness, for it is said, \"But he shall let the living bird go out of the city into the open field\" (Leviticus 14:53). He now comes to shave off the hair of the metzora. He passes a razor over the whole of his skin, and he [the metzora] washes his clothes and immerses himself. He is then clean so far as to not convey uncleanness by entrance, but he still conveys uncleanness as does a sheretz. He may enter within the walls [of Jerusalem], but must keep away from his house for seven days, and he is forbidden to have intercourse." 14.8. He comes to the guilt-offering and he puts his two hands on it. He then slaughters it. Two priests receive its blood, one in a vessel and the other in his hand. He who received it in the vessel proceeded to sprinkle it on the wall of the altar. The one who received it in his hand would approach the metzora. The metzora had in the meantime immersed himself in the chamber of the metzoraim. He would come and stand at the Nikanor gate. Rabbi Judah says: he did not require immersion." 14.10. [The priest] then took some [of the contents] of the log of oil and poured it into his colleague's hand; And if he poured it into his own hand, the obligation is fulfilled. He then dipped [his right forefinger] in the oil and sprinkled it seven times towards the Holy of Holies, dipping it for every sprinkling. He then approached the metzora, to the same places that he applied the blood he now applied the oil, as it is said, \"Over the same places as the blood of the guilt offering; 29 and what is left of the oil in his palm the priest shall put on the head of the one being cleansed, to make expiation for him before the Lord.\" (Leviticus 14:28-29). If he \"put upon,\" he has made atonement, but if he did not \"put upon,\" he did not make atonement, the words of Rabbi Akiba. Rabbi Yoha ben Nuri says: these are but the remainders of the mitzvah. Whether he \"put upon\" or did not \"put upon,\" atonement is made, only it is accounted to him as if he did not make atonement. If any oil was missing from the log before it was poured out it may be filled up again; if after it was poured out, other oil must be brought anew, the words of Rabbi Akiva. Rabbi Shimon says: if any oil was missing from the log before it was applied, it may be filled up; but if after it had been applied, other oil must be brought anew." |
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25. Mishnah, Parah, 3.3 (1st cent. CE - 3rd cent. CE)
| 3.3. They arrived at the Temple Mount and got down. Beneath the Temple Mount and the courts was a hollow which served as a protection against a grave in the depths. And at the entrance of the courtyard there was the jar of the ashes of the sin-offerings. They would bring a male from among the sheep and tie a rope between its horns, and a stick or a bushy twig was tied at the other end of the rope, and this was thrown into the jar. They then struck the male [sheep] was so that it started backwards. And [a child] took the ashes and put it [enough] so that it could be seen upon the water. Rabbi Yose said: do not give the Sadducees an opportunity to rule! Rather, [a child] himself took it and mixed it." |
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26. Mishnah, Pesahim, 5.5-5.10 (1st cent. CE - 3rd cent. CE)
| 5.5. The pesah is slaughtered in three divisions, as it is said, “And the whole assembly of the congregation of Israel shall slaughter it” (Exodus 12:6): “assembly,” “congregation,” and “Israel.” The first division entered, the Temple court was filled, and they closed the doors of the Temple court. They sounded a teki'ah, a teru'ah, and a teki'ah. The priests stood in rows, and in their hands were basins of silver and basins of gold, a row which was entirely of silver was of silver, and a row which was entirely of gold was of gold, they were not mixed. And the basins did not have flat bottoms, lest they put them down and the blood becomes congealed." 5.6. The Israelite killed [the lamb]; And the priest caught [the blood]. He would hand it to his colleague and his colleague [would hand it] to his colleague. And he would receive the full [basin] and give back the empty one. The priest nearest the altar would sprinkle it once over against the base [or the altar]." 5.7. The first division [then] went out and the second entered; the second went out and the third entered. As did the first, so did the second and the third. They recited the Hallel. If they finished it, they repeated, and if they repeated [and were not finished yet], they recited it a third time, though they never did recite it a third time. Rabbi Judah says: the third division never reached, “I love Lord for he hears” (Psalms, because the people for it were few." 5.8. As it was done on weekdays so it was done on Shabbat, except that the priests would mop up the Temple court, against the will of the sages. Rabbi Judah says: he [a priest] would fill a goblet with the mixed blood [and] he sprinkled it once on the altar, but the sages did not agree with him." 5.9. How did they hang up [the sacrifices] and flay [them]?There were iron hooks fixed in the walls and in the pillars, on which they hung up [the sacrifices] and flayed [them]. If any one had no place to suspend and flay [their sacrifice], there were there thin smooth staves which he placed on his shoulder and on his fellow’s shoulder, and so hung up [the animal] and flayed [it]. Rabbi Eliezer says: when the fourteenth fell on Shabbat, he placed his hand on his fellow’s shoulder and his fellow’s hand on his shoulder, and he hung up [the sacrifice] and flayed [it]." 5.10. Then he tore it and took out its inner fats, placed them in a tray and burnt them on the altar. The first division went out and sat down on the Temple mount, the second [sat] in the hel, while the third remained in its place. When it grew dark they went out and roasted their pesah lambs." |
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27. Mishnah, Rosh Hashanah, 1.2, 2.1 (1st cent. CE - 3rd cent. CE)
| 1.2. At four set times the world is judged:On Pesah in respect to the produce. On Shavuot in respect to the fruit of the tree. On Rosh Hashanah all the people of the world pass before Him like a division of soldier [a numerus], as it says, “He who fashions the hearts of them all, who discerns all their doings” (Psalms 33:15). And on Sukkot they are judged in respect of rain." 2.1. If they don’t know him [the one who came to testify], they send another with him to testify concerning [his reliability]. Originally testimony concerning the new moon was accepted from anyone. When the minim disrupted this, it was decreed that testimony should be received only from persons known [to the court]." |
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28. Mishnah, Sanhedrin, 3.6-3.7, 10.1, 11.2 (1st cent. CE - 3rd cent. CE)
| 3.6. How do they check the witnesses? They bring them in and warn them, and then they take them out and leave behind the most important of [the witnesses]. And they would say to him: “State [for us], how do you know that this one is in debt to this one?” If he said, “He said to me, ‘I am in debt to him’, or ‘So-and-so said to me that he was in debt to him’”, he has said nothing. He must be able to say, “In our presence he acknowledged to the other one that he owed him 200 zuz.” Afterward they bring in the second witness and check him. If their words were found to agree, the judges discuss the matter. If two say, “He is not guilty” and one says, “He is guilty”, he is not guilty. If two say, “He is guilty” and one says, “He is not guilty”, he is guilty. If one says, “He is not guilty”, and one says, “He is guilty”, and even if two declared him not guilty or declared him guilty while one said, “I do not know”, they must add more judges." 3.7. When the judges reached their decision they would bring in the litigants. The chief among the judges says: “You, so-and-so are not obligated”, or “You, so-and-so are obligated”. And from where do we know that after one of the judges has gone out that he may not say, “I declared him not obligated and my colleagues declared him obligated, so what can I do since they outvoted me?” of such a one it says, “Do not go about as a talebearer amongst your people” (Lev. 19:16) and it also says, “He that goes about as a talebearer reveals secrets” (Proverbs 11:13)." 10.1. All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers [a charm] over a wound and says, “I will not bring upon you any of the diseases whichbrought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”" 11.2. An elder rebelling against the ruling of the court [is strangled], for it says, “If there arise a matter too hard for you for judgement […you shall promptly repair to the place that the Lord your God will have chosen, and appear before the levitical priests, or the magistrate in charge at the time, and present your problem. When they have announced to you the verdict in the case, you shall carry out the verdict that is announced to you from that place that the Lord chose, observing scrupulously all their instructions to you. You shall act in accordance with the instructions given you and the ruling handed down to you; you must not deviate from the verdict that they announce to you either to the right or to the left. Should a man act presumptuously and disregard the priest charged with serving there the Lord your God, or the magistrate, that man shall die” (Deut. 17:8-13, JPS translation). Three courts of law were there, one situated at the entrance to the Temple mount, another at the door of the [Temple] court, and the third in the Chamber of Hewn Stone. They [first] went to the court which is at the entrance to the Temple mount, and he [the rebellious elder] stated, “Thus have I expounded and thus have my colleagues expounded; thus have I taught, and thus have my colleagues taught.” If [this first court] had heard [a ruling on the matter], they state it. If not, they go to the [second court] which is at the entrance of the Temple court, and he declares, “Thus have I expounded and thus have my colleagues expounded; thus have I taught, and thus have my colleagues taught.” If [this second court] had heard [a ruling on the matter] they state it; if not, they all proceed to the great court of the Chamber of Hewn Stone from whence instruction issued to all Israel, for it says, [you shall carry out the verdict that is announced to you] from that place that the Lord chose (Deut. 17:10). If he returned to his town and taught again as he did before, he is not liable. But if he gave a practical decision, he is guilty, for it says, “Should a man act presumptuously” (Deut. 17:12) he is liable only for a practical ruling. But if a disciple gave a practical decision [opposed to the court], he is exempt: thus his stringency is his leniency." |
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29. Mishnah, Shevuot, 4.10 (1st cent. CE - 3rd cent. CE)
| 4.10. [If] he stood in the synagogue and said, “I adjure you that if you know any testimony for me you should come and bear testimony for me”, they are exempt unless he directs himself to them." |
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30. Mishnah, Sotah, 2.2, 3.4, 9.15 (1st cent. CE - 3rd cent. CE)
| 2.2. [The priest] takes an earthenware bowl and pours half a log of water into it from the laver. Rabbi Judah says: a quarter [of a log]. Just as [Rabbi Judah] reduces the amount of writing, so he reduces the quantity of water. [Then the priest] enters the temple and turns to his right and there was a place there [on the floor] that was a cubit by a cubit, and a marble tablet, to which a ring was attached. When he would lift this up, he would take some dust from beneath it which he puts [into the bowl] so that it would be seen on top of the water; as it is said, “And of the dust that is on the floor of the Tabernacle the priest shall take, and put it into the water” (Numbers 5:17)." 3.4. She had barely finished drinking when her face turns yellow, her eyes protrude and her veins swell. And [those who see her] exclaim, “Remove her! Remove her, so that the temple-court should not be defiled”. If she had merit, it [causes the water] to suspend its effect upon her. Some merit suspends the effect for one year, some merit suspends the effects for two years, and some merit suspends the effect for three years. Hence Ben Azzai said: a person must teach his daughter Torah, so that if she has to drink [the water of bitterness], she should know that the merit suspends its effect. Rabbi Eliezer says: whoever teaches his daughter Torah teaches her lasciviousness. Rabbi Joshua says: a woman prefers one kav (of food) and sexual indulgence to nine kav and sexual separation. He used to say, a foolish pietist, a cunning wicked person, a female separatist, and the blows of separatists bring destruction upon the world." 9.15. When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students [of Torah] ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yoha ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place [of scholars] will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about [begging] from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”" |
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31. Mishnah, Sukkah, 4.4, 4.9, 5.4 (1st cent. CE - 3rd cent. CE)
| 4.4. The mitzvah of the lulav how was it carried out? If the first day of the festival fell on Shabbat, they brought their lulavim to the Temple Mount, and the attendants would receive them and arrange them on top of the portico, and the elders laid theirs in the chamber. And they would teach the people to say, “Whoever gets my lulav in his hand, let it be his as a gift.” The next day they got up early, and came [to the Temple Mount] and the attendants threw down [their lulavim] before them, and they snatched at them, and so they used to come to blows with one another. When the court saw that they reached a state of danger, they instituted that each man should take [his lulav] in his own home." 4.9. How was the water libation [performed]? A golden flask holding three logs was filled from the Shiloah. When they arrived at the water gate, they sounded a teki'ah [long blast], a teru'ah [a staccato note] and again a teki'ah. [The priest then] went up the ascent [of the altar] and turned to his left where there were two silver bowls. Rabbi Judah says: they were of plaster [but they looked silver] because their surfaces were darkened from the wine. They had each a hole like a slender snout, one being wide and the other narrow so that both emptied at the same time. The one on the west was for water and the one on the east for wine. If he poured the flask of water into the bowl for wine, or that of wine into that for water, he has fulfilled his obligation. Rabbi Judah says: with one log he performed the ceremony of the water-libation all eight days. To [the priest] who performed the libation they used to say, “Raise your hand”, for one time, a certain man poured out the water over his feet, and all the people pelted him with their etrogs." 5.4. Men of piety and good deeds used to dance before them with lighted torches in their hands, and they would sing songs and praises. And Levites with innumerable harps, lyres, cymbals and trumpets and other musical instruments stood upon the fifteen steps leading down from the Court of the Israelites to the Court of the Women, corresponding to the fifteen songs of ascents in the Psalms, and it was on these [steps] that the Levites stood with their musical instruments and sang their songs. Two priests stood by the upper gate which leads down from the Court of the Israelites to the Court of the Women, with two trumpets in their hands. When the cock crowed they sounded a teki'ah [drawn-out blast], a teru'ah [staccato note] and again a teki'ah. When they reached the tenth step they sounded a teki'ah, a teru'ah and again a teki'ah. When they reached the Court [of the Women] they sounded a teki'ah, a teru'ah and again a teki'ah. They would sound their trumpets and proceed until they reached the gate which leads out to the east. When they reached the gate which leads out to the east, they turned their faces from east to west and said, “Our fathers who were in this place ‘their backs were toward the Temple of the Lord, and their faces toward the east, and they worshipped the sun toward the east’, but as for us, our eyes are turned to the Lord.” Rabbi Judah said: they used to repeat [the last words] and say “We are the Lord’s and our eyes are turned to the Lord.”" |
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32. Mishnah, Taanit, 2.1, 4.3 (1st cent. CE - 3rd cent. CE)
| 2.1. What is the order [of service] for fast days?They take the ark out to the open space of the city. And they put ashes on the ark and on the head of the Nasi and on the head of the head of the court (av bet. And everyone [else] puts ashes on his own head. The elder among them says in front of them words of admonition, “Brothers, it does not say of the people of Nineveh, ‘And God saw their sackcloth and their fasting,’ but, ‘And God saw their deeds, for they turned from their evil way. (Jonah 3:10)’ And in the prophets it says, ‘And rend your heart and not your garments” (Joel 2:13)." 4.3. The men of the maamad fasted on four days of that week, from Monday to Thursday; they did not fast on Friday out of respect for Shabbat or on Sunday in order not to switch from the rest and delight [of Shabbat] to weariness and fasting and [thereby] die. On Sunday [they read], “In the beginning,” and, “Let there be a firmament;” On Monday, “Let there be a firmament,” and, “Let the waters be gathered together;” On Tuesday, “Let the waters be gathered together,” and, “Let there be lights;” On Wednesday, “Let there be lights,” and, “Let the waters swarm;” On Thursday, “Let the waters swarm,” and, “Let the earth bring forth;” On Friday, “Let the earth bring forth,” and, “And the heavens [and the earth] were completed.” For a long section two people read and for a short section one person. [This is how they would read] at Shacharit and Mussaf. And at minhah they assemble and read the section by heart, as they recite the Shema. On Friday at minhah they did not assemble out of respect for Shabbat." |
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33. Mishnah, Tamid, 1.2-1.4, 2.2, 2.5, 3.4, 3.7, 3.9, 4.3, 5.6, 6.1, 7.1-7.3 (1st cent. CE - 3rd cent. CE)
| 1.2. Anyone who desired to remove the ashes from the altar used to rise early and bathe before the superintendent came. At what time did the superintendent come? He did not always come at the same time; sometimes he came just at cock-crow, sometimes a little before or a little after. The superintendent would come and knock and they would open for him, and he would say to them, let all who have bathed come and draw lots. So they drew lots, and whoever was successful." 1.3. He took the key and opened the small door, and went from the fire chamber into the Temple courtyard, and the priests went in after him carrying two lighted torches. They divided into two groups, one of which went along the portico to the east, while the other went along it to the west. They went along inspecting until they came to the place where the griddle-cakes were made. There the two groups met and said, Is all well (shalom)? All is well (shalom)! They then appointed they that made the griddle-cakes to make griddle-cakes." 1.4. The one who had merited to clear the ashes, would get ready to clear the ashes. They said to him: “Be careful not to touch any vessel until you have washed your hands and feet from the laver. See, the fire-pan is in the corner between the ascent and the altar on the west of the ascent.” No one entered with him, nor did he carry any light. Rather, he walked by the light of the altar fire. No-one saw him or heard a sound from him until they heard the noise of the wooden wheel which Ben Katin made for hauling up the laver, when they said, “The time has come.” He washed his hands and feet from the laver, then took the silver fire-pan and went up to the top of the altar and cleared away the cinders on either side and scooped up the ashes in the centre. He then descended and when he reached the floor he turned his face to the north and went along the east side of the ascent for about ten cubits, and he then made a heap of the cinders on the pavement three handbreadths away from the ascent, in the place where they used to put the crop of the birds and the ashes from the inner altar and the ash from the menorah." 2.2. They then began to throw the ashes on to the heap (tapuah). This heap was in the middle of the altar, and sometimes there was as much as three hundred kor on it. On festivals they did not use to clear away the ash because it was reckoned an ornament to the altar. It never happened that the priest was neglectful in taking out the ashes." 2.5. They picked out from there some good fig-tree branches to make a second fire for the incense near the south-western corner some four cubits to the north of it, using as much wood as he judged sufficient to form five seahs of coals, and on the Shabbat as much as he thought would make eight seahs of coals, because from there they used to take fire for the two dishes of frankincense for the showbread. The limbs and the pieces of fat which had not been consumed over night were put back on the wood. They then kindled the two fires and descended and went to the chamber of hewn stone." 3.4. They went into the chamber of the vessels and they took out ninety-three vessels of silver and gold. They gave the animal for the daily sacrifice a drink from a cup of gold. Although it had been examined on the previous evening it was now examined again by torchlight." 3.7. He then came to the small opening on the north. The great gate had two small openings, one on the north and one on the south. No one ever went in by the openings on the south, about which it is stated explicitly in Ezekiel, “And the Lord said to me, ‘This gate shall be closed, it shall not be opened, and no man shall enter by it, for the Lord God of Israel has entered by it” (Ezekiel 44:2). He took the key and opened the small opening and went in to the cell and from the cell to the Sanctuary, until he reached the great gate. When he reached the great gate he drew back the bolt and the latches and opened it. The slaughterer did not slaughter till he heard the sound of the great gate being opened." 3.9. The one who had been chosen for clearing the ashes from the inner altar went in carrying the teni which he set down in front of it, and he scooped up the ash in his fists and put it into it, and in the end he swept up what was left into it, and then he left it there and went out. The one who had been chosen to clear the ashes from the menorah went in. If he found the two eastern lights burning, he cleared the ash from the rest and left these two burning. If he found that these two had gone out, he cleared away their ash and kindled them from those which were still lit and then he cleared the ash from the rest. There was a stone in front of the candlestick with three steps on which the priest stood in order to trim the lights. He left the kuz on the second step and went out." 4.3. He then took a knife and separated the lung from the liver and the finger of the liver from the liver, but he did not remove it from its place. He cut out the breast and gave it to the one to the one who had merited [bringing it onto the ramp]. He came to the right flank and cut into it as far as the spine, without touching the spine, until he came to the place between two small ribs. He cut it off and gave it to the one who had merited [bringing it onto the ramp], with the liver attached to it. He then came to the neck, and he left two ribs on each side of it, cut it off and gave it to the one to the one who had merited [bringing it onto the ramp], with the windpipe and the heart and the lung attached to it. He then came to the left flank in which he left the two thin ribs above and two thin ribs below; and he had done similarly with the other flank. Thus he left two on each side above and two on each side below. He cut it off and gave it to the one to the one who had merited [bringing it onto the ramp], and the spine with it and the spleen attached to it. This was really the largest piece, but the right flank was called the largest, because the liver was attached to it. He then came to the tail bone, which he cut off and gave it to the one who had merited [bringing it onto the ramp], along with the tail, the finger of the liver and the two kidneys. He then took the left leg and cut it off and gave it to the one who had merited [bringing it onto the ramp]. Thus they were all standing in a row with the limbs in their hands The first had the head and the [right] hind leg. The head was in his right hand with its nose towards his arm, its horns between his fingers, and the place where it was severed turned upwards with the fat covering it. The right leg was in his left hand with the place where the flaying began turned away from him. The second had the two fore legs, the right leg in his right hand and the left leg in his left hand, the place where the flaying began turned away from him. The third had the tail bone and the other hind leg, the tail bone in his right hand with the tail hanging between his fingers and the finger of the liver and the two kidneys with it, and the left hind leg in his left hand with the place where the flaying began turned away from him. The fourth had the breast and the neck, the breast in his right hand and the neck in his left hand, its ribs being between two of his fingers. The fifth had the two flanks, the right one in his right hand, and the left one in his left hand, with the place where the flaying began turned away from him. The sixth had the innards on a platter with the knees on top of them. The seventh had the fine flour. The eighth had the griddle cakes. The ninth had the wine. They went and placed them on the lower half of the ramp on its western side, and salted them (see Leviticus 2:13). They then came down and went to the Chamber of Hewn Stone to recite the Shema." 5.6. When they came between the Sanctuary and the altar, one took the magrefah and threw it between the Sanctuary and the altar. People could not hear one another speak in Jerusalem from the noise of the magrefah. It served three purposes: When a priest heard the sound of it he knew that his fellow priests were going in to bow down, and he would run to join them. When a Levite heard the noise he knew that his fellow Levites were going in to sing, and he would run to join them. And the head of the Ma’amad used to make the unclean stand in the east gate." 6.1. They began to ascend the steps of the Sanctuary. Those who had won the right to clear the ashes from the inner altar and from the candlestick went in front. The one who won the right to clear the inner altar went in and took the teni and bowed down and went out again. The one who had been chosen to clear the candlestick went in, and if he found the two eastern lights still burning he cleared out the eastern one and left the western one burning, since from it he lit the candlestick for the evening. If he found that this one had gone out, he cleared the ash away and lit it from the altar of burnt-offering. He then took the kuz from the second step and bowed down and went out." 7.1. When the high priest went in to bow down, three priests supported him, one by his right and one by his left and one by the precious stones. When the superintendent heard the sound of the footsteps of the high priest as he was about to go out [from the Sanctuary], he raised the curtain for him. He went in, bowed down and went out, and then his fellow priests went in and bowed down and went out." 7.2. They went and stood on the steps of the Sanctuary. The first ones stood at the south side of their fellow priests with five vessels in their hands: one held the teni, the second the kuz, the third the firepan, the fourth the dish, and the fifth the spoon and its covering. They blessed the people with a single blessing, except in the country they recited it as three blessings, in the Temple as one. In the Temple they pronounced the divine name as it is written, but in the country by its substitute. In the country the priests raised their hands as high as their shoulders, but in the Temple above their heads, except the high priest, who did not raise his hands above the diadem. Rabbi Judah says: the high priest also raised his hands above the diadem, since it says, “And Aaron lifted up his hands toward the people and blessed them” (Leviticus 9:22)." 7.3. If the high priest wished to burn the offerings [himself], he would go up the ascent with the deputy high priest at his right. When he reached the middle of the ascent the deputy took hold of his right hand and helped him up. The first [of the other priests] then handed to him the head and the foot and he laid his hands on them and threw them [onto the altar]. The second then handed to the first the two fore legs. And he handed them to the high priest who laid his hands on them and threw them [onto the altar]. The second then went away. In the same way all the other limbs were handed to him and he laid his hands on them and threw them [on to the altar fire]. If he wanted, he could lay his hands and let others throw [them] on the fire. He then went around the altar. From where did he begin? From the southeastern corner; from there he went to the northeastern, then to the northwestern and then to the southwestern. They there handed him the wine for libation. The deputy high priest stood on the corner/horn of the altar with the flags in his hand, and two priests on the table of the fats with two trumpets in their hands. They blew a teki’ah, a teru’ah and a teki’ah. They then went and stood by Ben Arza, one on his right hand and one on his left. When he bent down to make the libation the deputy high priest waved the flags and Ben Arza struck the cymbals and the Levites sang the psalm. When they came to a pause they blew a teki’ah, and the public bowed down. At every pause there was a teki’ah and at every teki’ah a bowing down. This was the order of the regular daily sacrifice for the service of our Lord. May it be His will that it be rebuilt speedily in our days, Amen." |
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34. Mishnah, Yoma, 3.3-3.4, 5.1, 7.1, 7.4 (1st cent. CE - 3rd cent. CE)
| 3.3. A man may not enter the Temple courtyard or to worship even if he was clean until he immerses himself. Five immersions and ten sanctifications did the high priest perform on that day. And all in sanctity in the Bet Haparvah with the exception of this one alone." 3.4. They spread out a linen sheet between him and the people. He stripped off [his clothes], went down and immersed himself, came up and dried himself. They brought him the golden garments, he put them on and sanctified his hands and feet. They brought him the tamid. He made the required cut and some one else finished it for him. He received the blood and sprinkled it. He went inside to smoke the morning incense and to trim the lamps; And to offer up the head and the limbs and the griddle cakes and the wine." 5.1. They brought out to him the ladle and the pan and he took two hands full [of incense] and put it into the ladle, a large [high priest] according to his size, a small one according to his size and thus was its measure. He took the pan in his right hand and the ladle in his left hand. He walked through the Hechal until he came to the place between the two curtains which separated the Holy from the Holy of Holies; between them was [a space of] one cubit. Rabbi Yose says: there was but one curtain, as it is said: “And the curtain shall serve you as a partition between the Holy and the Holy of Holies” (Exodus 26:33). The outer curtain was looped on the south side and the inner curtain on the north side. He walked along between them until he reached the north side. When he reached the north side he turned round to the south and went on along the curtain, to his left, until he reached the Ark. When he reached the Ark he put the pan of burning coals between the two poles. He heaped up the incense upon the coals and the whole house became full with smoke. He came out by the way he entered and in the outer house he uttered a short prayer. He did not make the prayer long so as not to frighten Israel." 7.1. The high priest [then] came to read. If he wished to read in linen garments, he reads, and if not he reads in his own white cloak. The synagogue attendant would take a Torah scroll and give it to the head of the synagogue, and the head of the synagogue gives it to deputy high priest, and the deputy high priest gives it to the high priest, and the high priest stands and receives it, and reads, [section] beginning] “After the death …” (Leviticus 16:1-34) and “But on the tenth…” (Leviticus 23:26-32). Then he would roll up the Torah scroll and put it in his bosom and say, “More than what I have read out before you is written here.” And “On the tenth …” (Numbers 29:7-11) which is in the Book of Numbers he recites by heart. And he recites on it eight benedictions: “For the law”, “For the Temple service,” “For thanksgiving,” “For the forgiveness of sins” and “For the Temple” on its own, and “For Israel” on its own and “For Jerusalem” on its own, “For the priests” on their own and “For the rest of the prayer.”" 7.4. He then sanctified his hands and feet, stripped off his clothes, went down and immersed himself, came up and dried himself. They brought him the white clothes, he put them on and sanctified his hands and his feet. Then he went in to bring out the ladle and the fire-pan. He then sanctified his hands and feet, stripped off his clothes, went down and immersed himself, came up and dry himself. They brought him the golden clothes, he put them on, sanctified his hands and feet, and went in to burn up the dusk incense, and takes care of the lamp. He sanctified his hands and feet and stripped, went down, immersed himself, came up and dried himself. They brought him his own clothes and he put them on. And they would accompany him to his house. And he would make a day of festivity for his friends whenever he came out of the Holy [of Holies] in peace." |
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35. Mishnah, Zevahim, 5.3, 6.5 (1st cent. CE - 3rd cent. CE)
| 5.3. [Concerning] public and private hatats: (These are the public hatats: the goats of new moons and festivals) They are slaughtered in the north, and their blood is received in ministering vessels in the north, and their blood requires four applications on the four corners [of the altar]. How was it done? He went up the ascent, turned to the surrounding walkway, and came to the south-east corner, then the north-east, then the north-west, and then the south-west. He would pour the residue of the blood out at the southern base. They were eaten within the hangings [of the Tabernacle], by male priests, prepared in any fashion, the same day and night, until midnight." 6.5. How was the olah of a bird sacrificed? He [the priest] ascended the ramp, and turned to the surrounding walkway, and made his way to the southeast horn. There he pinched its head at the back of the neck, and severed it, and drained out its blood on the wall of the altar. He took the head, turned the part where it was nipped to the altar, saturated it with salt, and threw it on to the fires [of the altar]. Then he came to the body, and removed the crop, the feathers, and the entrails that came out of it, and threw them on to the burning place. He tore [the body], but did not sever it in half, but if he did sever it, it is still valid. Then he saturated it [the body] with salt, and threw it on to the fires of the altar." |
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36. Mishnah, Shekalim, 3.2-3.3 (1st cent. CE - 3rd cent. CE)
| 3.2. In three baskets each of [the capacity of] three seahs they make the appropriation [of shekels] from the chamber. And on them was inscribed: Aleph, Beth, Gimmel. Rabbi Ishmael says: Greek was inscribed on them, alpha, beta, gamla. The one who made the appropriation did not enter the chamber wearing either a bordered cloak or shoes or sandals or tefillin or an amulet, lest if he became poor people might say that he became poor because of a sin committed in the chamber, or if he became rich people might say that he became rich from the appropriation in the chamber. For it is one’s duty to seem be free of blame before others as before God, as it is said: “And you shall be guiltless before the Lord and before Israel” (Numbers 32:22), and it says: “And you will find favor and good understanding in the eyes of God and man” (Proverbs 3:4)." 3.3. [The members] of Rabban Gamaliel’s household used to enter [the chamber] with their shekel between their fingers, and throw it in front of him who made the appropriation, while he who made the appropriation purposely pressed it into the basket. He who made the appropriation did not make it until he first said to them: “Should I make the appropriation?” And they say to him three times: “Make the appropriation! Make the appropriation! Make the appropriation!”" |
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37. New Testament, 1 Corinthians, 7.17 (1st cent. CE - 1st cent. CE)
| 7.17. Only, as the Lord hasdistributed to each man, as God has called each, so let him walk. So Icommand in all the assemblies. |
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38. New Testament, 2 Corinthians, 6.14-6.16 (1st cent. CE - 1st cent. CE)
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39. New Testament, Acts, 7.5, 23.8 (1st cent. CE - 2nd cent. CE)
| 7.5. He gave him no inheritance in it, no, not so much as to set his foot on. He promised that he would give it to him in possession, and to his seed after him, when he still had no child. 23.8. For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess all of these. |
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40. New Testament, Galatians, 2.1-2.10, 3.16, 3.26, 5.2-5.3, 5.11, 6.12, 6.15 (1st cent. CE - 1st cent. CE)
| 2.1. Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. 2.2. I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. 2.3. But not even Titus, whowas with me, being a Greek, was compelled to be circumcised. 2.4. Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage; 2.5. to whom we gave no place in the way ofsubjection, not for an hour, that the truth of the gospel mightcontinue with you. 2.6. But from those who were reputed to beimportant (whatever they were, it makes no difference to me; Goddoesn't show partiality to man) -- they, I say, who were respectedimparted nothing to me 2.7. but to the contrary, when they saw that Ihad been entrusted with the gospel for the uncircumcision, even asPeter with the gospel for the circumcision 2.8. (for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); 2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. 2.10. They only askedus to remember the poor -- which very thing I was also zealous to do. 3.16. Now the promises were spoken to Abraham and tohis seed. He doesn't say, "To seeds," as of many, but as of one, "Toyour seed," which is Christ. 3.26. For you are all sons ofGod, through faith in Christ Jesus. 5.2. Behold, I, Paul, tell you that if you receive circumcision, Christ willprofit you nothing. 5.3. Yes, I testify again to every man whoreceives circumcision, that he is a debtor to do the whole law. 5.11. But I, brothers, if I still preach circumcision, why am Istill persecuted? Then the stumbling-block of the cross has beenremoved. 6.12. As many as desire to look good in the flesh, they compel you tobe circumcised; only that they may not be persecuted for the cross ofChrist. 6.15. For in Christ Jesus neitheris circumcision anything, nor uncircumcision, but a new creation. |
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41. New Testament, Romans, 4 (1st cent. CE - 1st cent. CE)
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42. New Testament, Luke, 1.54, 20.34-20.35 (1st cent. CE - 1st cent. CE)
| 1.54. He has given help to Israel, his servant, that he might remember mercy 20.34. Jesus said to them, "The sons of this age marry, and are given in marriage. 20.35. But those who are considered worthy to attain to that age and the resurrection from the dead, neither marry, nor are given in marriage. |
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43. Tosefta, Bava Metzia, 2.33 (1st cent. CE - 2nd cent. CE)
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44. Tosefta, Bava Qamma, 3.4 (1st cent. CE - 2nd cent. CE)
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45. Tosefta, Berachot, 3.25 (1st cent. CE - 2nd cent. CE)
| 3.25. Eighteen Berachot (blessings) that the Sages have established [for the prayer of Shemoneh Esreh have been established] corresponding to eighteen mentionings [of God’s name] that are in [the chapter of Tehillim that begins with] “Ascribe to God, children of princes…” (Tehillim 29) And [a person] should include [the Beracha against] the heretics into [the Beracha] for the Rabbinical Jews, and [the Beracha] for the converts into [the Beracha] for the elders, and [the Beracha] for [King] David into [the Beracha] for [the rebuilding of] Jerusalem. But if he said each one of them separately he has fulfilled his obligation [of praying Shemoneh Esreh]." |
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46. Tosefta, Demai, 2.2-2.3, 2.5 (1st cent. CE - 2nd cent. CE)
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47. Tosefta, Hulin, 1.1, 2.18-2.19, 2.21 (1st cent. CE - 2nd cent. CE)
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48. Tosefta, Parah, 3.3 (1st cent. CE - 2nd cent. CE)
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49. Tosefta, Sanhedrin, 8.3, 8.6, 8.7, 8.9, 12.9-13.12, 13.5 (1st cent. CE - 2nd cent. CE)
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50. Tosefta, Shabbat, 13.5 (1st cent. CE - 2nd cent. CE)
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51. Tosefta, Taanit, 1.10 (1st cent. CE - 2nd cent. CE)
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52. Tosefta, Yadayim, 2.13 (1st cent. CE - 2nd cent. CE)
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53. Anon., Genesis Rabba, 8.1, 8.8-8.9, 21.3, 24.2 (2nd cent. CE - 5th cent. CE)
| 8.1. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ (בראשית א, כו), רַבִּי יוֹחָנָן פָּתַח (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו', אָמַר רַבִּי יוֹחָנָן אִם זָכָה אָדָם, אוֹכֵל שְׁנֵי עוֹלָמוֹת, שֶׁנֶּאֱמַר: אָחוֹר וָקֶדֶם צַרְתָּנִי, וְאִם לָאו הוּא בָּא לִתֵּן דִּין וְחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. אָמַר רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, אַנְדְּרוֹגִינוֹס בְּרָאוֹ, הֲדָא הוּא דִכְתִיב (בראשית ה, ב): זָכָר וּנְקֵבָה בְּרָאָם. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, דְּיוּ פַּרְצוּפִים בְּרָאוֹ, וְנִסְּרוֹ וַעֲשָׂאוֹ גַּבִּים, גַּב לְכָאן וְגַב לְכָאן. אֲתִיבוּן לֵיהּ וְהָכְתִיב (בראשית ב, כא): וַיִּקַּח אַחַת מִצַּלְעֹתָיו, אֲמַר לְהוֹן מִתְּרֵין סִטְרוֹהִי, הֵיךְ מָה דְאַתְּ אָמַר (שמות כו, כ): וּלְצֶלַע הַמִּשְׁכָּן, דִּמְתַרְגְּמִינַן וְלִסְטַר מַשְׁכְּנָא וגו'. רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי בְּנָיָה וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן גֹּלֶם בְּרָאוֹ, וְהָיָה מוּטָל מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, הֲדָא הוא דִכְתִיב (תהלים קלט, טז): גָּלְמִי רָאוּ עֵינֶיךָ וגו'. רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה וְרַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר מְלֹא כָל הָעוֹלָם בְּרָאוֹ, מִן הַמִּזְרָח לַמַּעֲרָב מִנַּיִן, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו'. מִצָּפוֹן לַדָּרוֹם מִנַּיִן, שֶׁנֶּאֱמַר (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם. וּמִנַּיִן אַף בַּחֲלָלוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר (תהלים קלט, טז): וַתָּשֶׁת עָלַי כַּפֶּכָה, כְּמָה דְּאַתְּ אָמַר (איוב יג, כא): כַּפְּךָ מֵעָלַי הַרְחַק. אָמַר רַבִּי אֶלְעָזָר, אָחוֹר לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן. הוּא דַעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דְּאָמַר רַבִּי אֶלְעָזָר (בראשית א, כד): תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ, זֶה רוּחוֹ שֶׁל אָדָם הָרִאשׁוֹן. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, אָחוֹר לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, הוּא דַעְתֵּיהּ דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, דְּאָמַר רֵישׁ לָקִישׁ (בראשית א, ב): וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם, זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, הֵיךְ מָה דְּאַתְּ אָמֵר (ישעיה יא, ב): וְנָחָה עָלָיו רוּחַ ה', אִם זָכָה אָדָם אוֹמְרִים לוֹ אַתָּה קָדַמְתָּ לְמַלְאֲכֵי הַשָּׁרֵת, וְאִם לָאו אוֹמְרִים לוֹ זְבוּב קְדָמְךָ, יַתּוּשׁ קְדָמְךָ, שִׁלְשׁוּל זֶה קְדָמְךָ. אָמַר רַב נַחְמָן אָחוֹר לְכָל הַמַּעֲשִׂים, וָקֶדֶם לְכָל עֳנָשִׁין. אָמַר רַבִּי שְׁמוּאֵל אַף בְּקִלּוּס אֵינוֹ בָּא אֶלָּא בָּאַחֲרוֹנָה, הֲדָא הוּא דִכְתִיב (תהלים קמח, א): הַלְּלוּ אֶת ה' מִן הַשָּׁמַיִם וגו', וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ (תהלים קמח, ז): הַלְּלוּ אֶת ה' מִן הָאָרֶץ וגו' וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ אוֹמֵר (תהלים קמח, יא): מַלְכֵי אֶרֶץ וְכָל לְאֻמִּים (תהלים קמח, יב): בַּחוּרִים וְגַם בְּתוּלוֹת. אָמַר רַבִּי שִׂמְלָאי כְּשֵׁם שֶׁקִּלּוּסוֹ אֵינָהּ אֶלָא אַחַר בְּהֵמָה חַיָּה וְעוֹף, כָּךְ בְּרִיָּתוֹ אֵינָהּ אֶלָּא אַחַר בְּהֵמָה חַיָּה וָעוֹף, מַה טַּעְמֵיהּ, שֶׁנֶּאֱמַר (בראשית א, כ): וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם, וְאַחַר כָּךְ (בראשית א, כד): וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ וגו', וְאַחַר כָּךְ (בראשית א, כו): וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם וגו'. 8.1. אָמַר רַבִּי הוֹשַׁעְיָא, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אָדָם הָרִאשׁוֹן טָעוּ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מָשָׁל לְמֶלֶךְ וְאִפַּרְכוֹס שֶׁהָיוּ בְּקָרוּכִין, וְהָיוּ בְּנֵי הַמְדִינָה מְבַקְּשִׁין לוֹמַר לַמֶּלֶךְ דּוֹמִינוֹ, וְלֹא הָיוּ יוֹדְעִין אֵיזֶהוּ, מֶה עָשָׂה הַמֶּלֶךְ דְּחָפוֹ וְהוֹצִיאוֹ חוּץ לַקָּרוּכִין, וְיָדְעוּ הַכֹּל שֶׁהוּא אִפַּרְכוֹס. כָּךְ בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, טָעוּ בּוֹ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, הִפִּיל עָלָיו תַּרְדֵּמָה וְיָדְעוּ הַכֹּל שֶׁהוּא אָדָם. הֲדָא הוּא דִּכְתִיב (ישעיה ב, כב): חִדְלוּ לָכֶם מִן הָאָדָם אֲשֶׁר נְשָׁמָה בְּאַפּוֹ כִּי בַּמֶּה נֶחְשָׁב הוּא. 8.8. רַבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רַבִּי יוֹנָתָן אָמַר, בְּשָׁעָה שֶׁהָיָה משֶׁה כּוֹתֵב אֶת הַתּוֹרָה, הָיָה כּוֹתֵב מַעֲשֵׂה כָּל יוֹם וָיוֹם, כֵּיוָן שֶׁהִגִּיעַ לַפָּסוּק הַזֶּה, שֶׁנֶּאֱמַר, וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים מָה אַתָּה נוֹתֵן פִּתְחוֹן פֶּה לַמִּינִים, אֶתְמְהָא. אָמַר לוֹ כְּתֹב, וְהָרוֹצֶה לִטְעוֹת יִטְעֶה. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, משֶׁה, הָאָדָם הַזֶּה שֶׁבָּרָאתִי, לֹא גְּדוֹלִים וּקְטַנִּים אֲנִי מַעֲמִיד מִמֶּנּוּ, שֶׁאִם יָבוֹא הַגָּדוֹל לִטֹּל רְשׁוּת מִן הַקָּטָן מִמֶּנוּ וְהוּא אוֹמֵר מָה אֲנִי צָרִיךְ לִטֹּל רְשׁוּת מִן הַקָּטָן מִמֶּנִּי, וְהֵן אוֹמְרִים לוֹ לְמַד מִבּוֹרְאֶךָ, שֶׁהוּא בָּרָא אֶת הָעֶלְיוֹנִים וְאֶת הַתַּחְתּוֹנִים, כֵּיוָן שֶׁבָּא לִבְרֹאת אֶת הָאָדָם נִמְלַךְ בְּמַלְאֲכֵי הַשָּׁרֵת. אָמַר רַבִּי לֵוִי לֵית הָכָא מַלְכוּ, אֶלָּא מָשָׁל לְמֶלֶךְ שֶׁהָיָה מְטַיֵּל בְּפֶתַח פָּלָטִין שֶׁלּוֹ, וְרָאָה בְּלוֹרִין אַחַת מוּשְׁלֶכֶת, אָמַר מַה נַּעֲשֶׂה בָהּ, מֵהֶן אוֹמְרִים דִּימוּסִיּוֹת, וּמֵהֶן אוֹמְרִים פְּרִיבְטָאוֹת, אָמַר הַמֶּלֶךְ אִינְדַרְטִין אֲנִי עוֹשֶׂה אוֹתָהּ, מִי מְעַכֵּב. 8.9. שָׁאֲלוּ הַמִּינִים אֶת רַבִּי שִׂמְלָאי, כַּמָּה אֱלֹהוֹת בָּרְאוּ אֶת הָעוֹלָם. אָמַר לָהֶם אֲנִי וְאַתֶּם נִשְׁאַל לְיָמִים הָרִאשׁוֹנִים. הֲדָא הוּא דִכְתִיב (דברים ד, לב): כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים לְמִן הַיּוֹם אֲשֶׁר בָּרָא אֱלֹהִים אָדָם, אֲשֶׁר בָּרְאוּ אֵין כְּתִיב כָּאן, אֶלָּא אֲשֶׁר בָּרָא. חָזְרוּ וְשָׁאֲלוּ אוֹתוֹ, אָמְרוּ לוֹ, מָה הוּא דֵין דִּכְתִיב: בְּרֵאשִׁית בָּרָא אֱלֹהִים, אָמַר לָהֶם בָּרְאוּ אֱלֹהִים אֵין כְּתִיב כָּאן, אֶלָּא בָּרָא אֱלֹהִים. אָמַר רַבִּי שִׂמְלָאי בְּכָל מָקוֹם שֶׁאַתָּה מוֹצֵא פִּתְחוֹן פֶּה לַמִּינִים, אַתָּה מוֹצֵא תְּשׁוּבָה בְּצִדָּהּ. חָזְרוּ וְשָׁאֲלוּ אוֹתוֹ, אָמְרוּ לוֹ, מָה הוּא דֵּין דִּכְתִיב: נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ. אָמַר לָהֶם קִרְאוּן מַה דְּבַתְרֵיהּ, וַיִּבְרְאוּ אֱלֹהִים אֶת הָאָדָם בְּצַלְמֵיהֶם, לֹא נֶאֱמַר, אֶלָּא וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ, וְכֵיוָן שֶׁיָּצְאוּ אָמְרוּ לוֹ תַּלְמִידָיו, רַבִּי, לְאֵלּוּ דָּחִית בְּקָנֶה, לָנוּ מָה אַתְּ מֵשִׁיב. אָמַר לָהֶם, לְשֶׁעָבַר אָדָם נִבְרָא מִן הָאֲדָמָה, חַוָּה נִבְרֵאת מִן הָאָדָם, מִכָּאן וָאֵילָךְ בְּצַלְמֵנוּ כִּדְמוּתֵנוּ, לֹא אִישׁ בְּלֹא אִשָּׁה וְלֹא אִשָּׁה בְּלֹא אִישׁ וְלֹא שְׁנֵיהֶם בְּלֹא שְׁכִינָה. חָזְרוּ וְשָׁאֲלוּ אוֹתוֹ, אָמְרוּ לֵיהּ, מַה דֵּין דִּכְתִיב (יהושע כב, כב): אֵל אֱלֹהִים ה' וגו', אָמַר לָהֶם הֵם יוֹדְעִים אֵין כְּתִיב כָּאן, אֶלָּא (יהושע כב, כב): הוּא יֹדֵעַ. אָמְרוּ לוֹ תַּלְמִידָיו, לְאֵלּוּ דָּחִיתָ בְּקָנֶה, לָנוּ מָה אַתָּה מֵשִׁיב. אָמַר לָהֶם, שְׁלָשְׁתָּן שֵׁם אֱלֹהִים הֵן. כְּאֵינַשׁ דַּאֲמַר, בְּסִילוּגוּס קֵיסָר, אֲגוּסְטוּס קֵיסָר. חָזְרוּ וְשָׁאֲלוּ לוֹ, אָמְרוּ לוֹ מָה הוּא דֵין דִּכְתִיב (יהושע כד, יט): כִּי אֱלֹהִים קְדשִׁים הוּא, אָמַר לָהֶן, קְדשִׁים הֵמָּה אֵין כְּתִיב, אֶלָּא קְדשִׁים הוּא. 21.3. אִם יַעֲלֶה לַשָּׁמַיִם שִׂיאוֹ וְרֹאשׁוֹ לָעָב יַגִּיעַ (איוב כ, ו), אִם יַעֲלֶה לַשָּׁמַיִם שִׂיאוֹ, רוּמֵיהּ. וְרֹאשׁוֹ לָעָב יַגִּיעַ, עַד מָטֵי עֲנָנַיָא, אָמַר רַבִּי יְהוֹשֻׁעַ בְּרַבִּי חֲנִינָא וְרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר מְלוֹא כָל הָעוֹלָם כֻּלּוֹ בְּרָאוֹ מִן הַמִּזְרָח לַמַּעֲרָב, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי, מִן הַצָּפוֹן לַדָּרוֹם מִנַּיִן (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, וּמִנַּיִן אַף כַּחֲלָלוֹ שֶׁל עוֹלָם, תַּלְמוּד לוֹמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. (איוב כ, ז): כְּגֶלְּלוֹ לָנֶצַח יֹאבֵד, עַל שֶׁגָּלַל מִצְוָה קַלָּה נִטְרַד מִגַּן עֵדֶן, (איוב כ, ז): רֹאָיו יֹאמְרוּ אַיּוֹ, הוּא הָאָדָם, כֵּיוָן שֶׁטְּרָדוֹ הִתְחִיל מְקוֹנֵן עָלָיו וְאוֹמֵר הֵן הָאָדָם וגו'. 24.2. דָּבָר אַחֵר, זֶה סֵפֶר תּוֹלְדֹת אָדָם, כְּתִיב (תהלים קלט, טז): גָּלְמִי רָאוּ עֵינֶיךָ וְעַל סִפְרְךָ כֻּלָּם יִכָּתֵבוּ יָמִים יֻצָּרוּ וְלוֹ אֶחָד בָּהֶם, רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה וְרַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן מְלֹא כָל הָעוֹלָם כֻּלּוֹ בְּרָאוֹ, מִמִּזְרָח לַמַּעֲרָב מִנַּיִן, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי. וּמִצָּפוֹן לַדָּרוֹם מִנַּיִן, שֶׁנֶּאֱמַר (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם. וּמִנַיִן אַף בַּחֲלָלוֹ שֶׁל עוֹלָם, תַּלְמוּד לוֹמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי בְּנָיָה וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר גֹּלֶם בְּרָאוֹ וְהָיָה מוּטָל מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, הֲדָא הוּא דִכְתִיב: גָּלְמִי רָאוּ עֵינֶיךָ. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן עַד שֶׁאָדָם הָרִאשׁוֹן מֻטָּל גֹּלֶם לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, הֶרְאָה לוֹ דּוֹר דּוֹר וְדוֹרְשָׁיו, דּוֹר דּוֹר וַחֲכָמָיו, דּוֹר דּוֹר וְסוֹפְרָיו, דּוֹר דּוֹר וּמַנְהִיגָיו, שֶׁנֶּאֱמַר: גָּלְמִי רָאוּ עֵינֶיךָ, גֹּלֶם שֶׁרָאוּ עֵינֶיךָ כְּבָר הֵם כְּתוּבִים עַל סִפְרוֹ שֶׁל אָדָם הָרִאשׁוֹן, הֱוֵי זֶה סֵפֶר תּוֹלְדוֹת אָדָם. | 8.1. ... Said R’ Yirmiyah ben Elazar: In the hour when the Holy One created the first human, He created him [as] an androgyne/androginos, as it is said, “male and female He created them”. Said R’ Shmuel bar Nachmani: In the hour when the Holy One created the first human, He created [for] him a double-face/di-prosopon/ du-par’tsufin, and sawed him and made him backs, a back here and a back [t]here, as it is said, “Back/achor and before/qedem You formed me” [Ps 139:5]. They objected to him: But it says, “He took one of his ribs/ts’la`ot . . . ” [Gn 2:21]! He said to them: [It means] “[one] of his sides/sit’rohi”, just as you would say, “And for the side/tsela` of the Tabernacle/ mishkan” [Ex 26:20], which they translate [in Aramaic] “for the side/seter”. R’ Tanchuma in the name of R’ Banayah and R’ B’rakhyah in the name of R’ Elazar said: In the time that the Holy One created Adam Harishon, [as] a golem He created him and he was set up from [one] end of the world and unto its [other] end – that’s what is written: “Your eyes saw my golem” [Ps 139:16]. R’ Yehoshua bar Nechemyah and R’ Yehudah bar Simon in R’ Elazar’s name said: He created him filling the whole world. From where [do we know he extended] from the East to West? That it’s said: “Back/achor (i.e., after, the place of sunset) and before/East/qedem You formed/enclosed me /tsartani” [Ps 139:5]. From where [that he went] from North to South? That it’s said: “and from the edge of the heavens and until the edge of the heavens” [Dt 4:32]. And from where [that he filled] even the world’s hollow-space? That it’s said: “. . . and You laid Your palm upon me” [Ps 139:5]..." 8.8. ... “if a great person . . . says, ‘Why do I need to take permission from one lesser than me?’ . . . they say to him: Learn from your Creator, for He created upper ones and lower ones, and when He came to create the human, He ruled with the ministering angels.”" 8.9. ... [R’ Simlai] said to them: In the past Adam was created from the adamah and Chavah was created from the adam. From here and onward, “in our image as our likeness”—not man without woman and not woman without man, and not both of them without Shekhinah (God’s presence)." 21.3. ...R’ Yehoshua bar Nechemyah and R’ Yehudah bar Simon in R’ Elazar’s name said: He created him filling the whole world. From where [do we know he extended] from the East to West? That it’s said: “Back/achor (i.e., after, the place of sunset) and before/East/qedem You formed/enclosed me /tsartani” [Ps 139:5]. From where [that he went] from North to South? That it’s said: “and from the edge of the heavens and until the edge of the heavens” [Dt 4:32]. And from where [that he filled] even the world’s hollow-space? That it’s said: “. . . and You laid Your palm upon me” [Ps 139:5]." 24.2. ... R’ Tanchuma in the name of R’ Banayah and R’ B’rakhyah in the name of R’ Elazar said: In the time that the Holy One created Adam Harishon, [as] a golem He created him and he was set up from [one] end of the world and unto its [other] end – that’s what is written: “Your eyes saw my golem” " |
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54. Anon., Leviticus Rabba, 18.2, 34.3 (2nd cent. CE - 5th cent. CE)
| 18.2. דָּבָר אַחֵר, אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ, זֶה שֶׁאָמַר הַכָּתוּב (חבקוק א, ז): אָיֹם וְנוֹרָא הוּא מִמֶּנּוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא. אָיֹם וְנוֹרָא הוּא, זֶה אָדָם הָרִאשׁוֹן, רַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן מְלֹא כָל הָעוֹלָם כֻּלּוֹ בְּרָאוֹ, מִמִּזְרַח לְמַעֲרָב, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי, מִן הַצָּפוֹן לְדָרוֹם, שֶׁנֶּאֱמַר (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, וּמִנַּיִן אַף כַּחֲלָלוֹ שֶׁל עוֹלָם, תַּלְמוּד לוֹמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. מִמֶּנּוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא, זוֹ חַוָּה, הֲדָא הוּא דִכְתִיב (בראשית ג, יב): וַיֹּאמֶר הָאָדָם הָאִשָּׁה אֲשֶׁר נָתַתָּה עִמָּדִי הִוא נָתְנָה לִּי וגו'. דָּבָר אַחֵר, אָיֹם וְנוֹרָא הוּא, זֶה עֵשָׂו, הֲדָא הוּא דִכְתִיב (תהלים כז, טו): וַתִּקַּח רִבְקָה אֶת בִּגְדֵי עֵשָׂו בְּנָהּ הַגָּדֹל. מִמֶּנּוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא, זֶה עֹבַדְיָה, אָמַר רַבִּי יִצְחָק עֹבַדְיָה גֵּר אֲדוֹמִי הָיָה, וְהָיָה מִתְנַבֵּא עַל אֱדוֹם (עובדיה א, יח): וְלֹא יִהְיֶה שָׂרִיד לְבֵית עֵשָׂו. דָּבָר אַחֵר, אָיֹם וְנוֹרָא הוּא, זֶה סַנְחֵרִיב, דִּכְתִיב (ישעיה לו, כ): מִי בְּכָל אֱלֹהֵי הָאֲרָצוֹת הָאֵלֶּה אֲשֶׁר הִצִילוּ אֶת אַרְצָם מִיָּדִי. מִמֶּנוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא, אֵלּוּ בָּנָיו (מלכים ב יט, לז): וַיְהִי הוּא מִשְׁתַּחֲוֶה בֵּית נִסְרֹךְ אֱלֹהָיו וְאַדְרַמֶּלֶךְ וְשַׁרְאֶצֶר בָּנָיו הִכֻּהוּ בַחֶרֶב. דָּבָר אַחֵר, אָיֹם וְנוֹרָא הוּא, זֶה חִירָם מֶלֶךְ צוֹר, דִּכְתִיב (יחזקאל כח, ב): בֶּן אָדָם אֱמֹר לִנְגִיד צֹר כֹּה אָמַר ה' אֱלֹהִים יַעַן גָּבַהּ לִבְּךָ. מִמֶּנּוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא, זֶה נְבוּכַדְנֶצַּר, אָמַר רַבִּי סִימוֹן מָסֹרֶת אַגָּדָה הִיא חִירָם בַּעַל אִמּוֹ שֶׁל נְבוּכַדְנֶצַּר הָיָה, עָמַד עָלָיו וַהֲרָגוֹ, הֲדָא הוּא דִכְתִיב (יחזקאל כח, יח): וָאוֹצִיא אֵשׁ מִתּוֹכְךָ הִיא אֲכָלַתְךָ. דָּבָר אַחֵר, אָיֹם וְנוֹרָא הוּא, זֶה נְבוּכַדְנֶצַּר (ישעיה יד, יג): וְאַתָּה אָמַרְתָּ בִלְבָבְךָ הַשָּׁמַיִם אֶעֱלֶה וגו'. מִמֶּנּוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא, זֶה אֱוִיל מְרֹדַךְ, אָמְרוּ כָּל אוֹתָן שֶׁבַע שָׁנִים שֶׁעָבְרוּ עַל נְבוּכַדְנֶצַּר, נָטְלוּ אֶת אֱוִיל מְרֹדַךְ וְהִמְלִיכוּהוּ תַּחְתָּיו, וְכֵיוָן שֶׁחָזַר נְטָלוֹ וַחֲבָשׁוֹ בְּבֵית הָאֲסוּרִים, וְכָל מִי שֶׁהָיָה נִכְנַס בְּבֵית הָאֲסוּרִים בְּיָמָיו לֹא הָיָה יוֹצֵא מִשָּׁם לְעוֹלָם, שֶׁנֶּאֱמַר (ישעיה יד, יז): אֲסִירָיו לֹא פָתַח בָּיְתָה. וְכֵיוָן שֶׁמֵּת חָזְרוּ עַל אֱוִיל מְרֹדַךְ לְהַמְלִיכוֹ, אָמַר לָהֶם אֵינִי שׁוֹמֵעַ לָכֶם, בָּרִאשׁוֹנָה שָׁמַעְתִּי לָכֶם נְטָלַנִּי וַחֲבָשַׁנִי בְּבֵית הָאֲסוּרִים, וְעַכְשָׁיו הֲרֵי הוּא הוֹרְגֵנִי, וְלֹא הֶאֱמִין לָהֶם עַד שֶׁגְּרָרוּהוּ וְהִשְׁלִיכוּהוּ לְפָנָיו, הֲדָא הוּא דִכְתִיב (ישעיה יד, יט): וְאַתָּה הָשְׁלַכְתָּ מִקִּבְרְךָ וגו'. אָמַר רַבִּי אָבִינָא וְלֹא עוֹד אֶלָּא כָּל שׂוֹנֵא וְשׂוֹנֵא שֶׁהָיָה לוֹ הָיָה בָּא וְדוֹקְרוֹ בַּחֶרֶב, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (ישעיה יד, יט): לְבֻשׁ הֲרֻגִים מְטֹעֲנֵי חָרֶב. דָּבָר אַחֵר, אָיֹם וְנוֹרָא הוּא, אֵלּוּ יִשְׂרָאֵל, דִּכְתִיב (תהלים פב, ו): אֲנִי אָמַרְתִּי אֱלֹהִים אַתֶּם. מִמֶּנּוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא, שֶׁלָּקוּ בְּזִיבוּת וּבְצָרַעַת, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְאוֹמֵר לָהֶן: אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ. 34.3. דָּבָר אַחֵר, וְכִי יָמוּךְ, הֲדָא הוּא דִכְתִיב (משלי יא, יז): גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד, זֶה הִלֵּל הַזָּקֵן, שֶׁבְּשָׁעָה שֶׁהָיָה נִפְטַר מִתַּלְמִידָיו הָיָה מְהַלֵּךְ וְהוֹלֵךְ עִמָּם, אָמְרוּ לוֹ תַּלְמִידָיו רַבֵּנוּ לְהֵיכָן אַתָּה הוֹלֵךְ אָמַר לָהֶם לַעֲשׂוֹת מִצְוָה, אָמְרוּ לוֹ וְכִי מַה מִּצְוָה זוֹ, אָמַר לָהֶן לִרְחֹץ בְּבֵית הַמֶּרְחָץ, אָמְרוּ לוֹ וְכִי זוֹ מִצְוָה הִיא, אָמַר לָהֶם, הֵן. מָה אִם אִיקוֹנִין שֶׁל מְלָכִים שֶׁמַּעֲמִידִים אוֹתָן בְּבָתֵּי טַרְטִיאוֹת וּבְבָתֵּי קִרְקָסִיאוֹת, מִי שֶׁנִּתְמַנֶּה עֲלֵיהֶם הוּא מוֹרְקָן וְשׁוֹטְפָן וְהֵן מַעֲלִין לוֹ מְזוֹנוֹת, וְלֹא עוֹד אֶלָּא שֶׁהוּא מִתְגַּדֵּל עִם גְּדוֹלֵי מַלְכוּת, אֲנִי שֶׁנִּבְרֵאתִי בְּצֶלֶם וּבִדְמוּת, דִּכְתִיב (בראשית ט, ו): כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם, עַל אַחַת כַּמָּה וְכַמָּה. דָּבָר אַחֵר, גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד, זֶה הִלֵּל הַזָּקֵן, שֶׁבְּשָׁעָה שֶׁהָיָה נִפְטַר מִתַּלְמִידָיו הָיָה מְהַלֵּךְ וְהוֹלֵךְ עִמָּם, אָמְרוּ לוֹ תַּלְמִידָיו רַבֵּנוּ לְהֵיכָן אַתָּה הוֹלֵךְ, אָמַר לָהֶם לִגְמֹל חֶסֶד עִם הָדֵין אַכְסַנְיָא בְּגוֹ בֵּיתָא. אָמְרוּ לוֹ, כָּל יוֹם אִית לָךְ אַכְסַנְיָא, אָמַר לָהֶם, וְהָדֵין נַפְשָׁא עֲלוּבְתָּא לָאו אַכְסַנְיָא הוּא בְּגוֹ גוּפָא, יוֹמָא דֵין הִיא הָכָא לְמָחָר לֵית הִיא הָכָא. דָּבָר אַחֵר (משלי יא, יז): גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד וְעֹכֵר שְׁאֵרוֹ אַכְזָרִי, אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי זֶה שֶׁמַּגַעַת לוֹ שִׂמְחָה וְאֵינוֹ מַדְבִּיק אֶת קְרוֹבָיו עִמּוֹ מִשּׁוּם עֲנִיּוּת. אָמַר רַבִּי נַחְמָן כְּתִיב (דברים טו, י): כִּי בִּגְלַל הַדָּבָר הַזֶּה, גַּלְגַּל הוּא שֶׁחוֹזֵר בָּעוֹלָם, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְכִי יָמוּךְ אָחִיךָ. | 34.3. Another Thing: 'But if he is impoverished', here it is written, \"The merciful man does good to his own soul (Proverbs 11:17),\" this [refers to] Hillel the Elder, who, at the time that he was departing from his students, would walk with them. They said to him, \"Rabbi, where are you walking to?\" He said to them, \"To fulfill a commandment!\" They said to him, \"And what commandment is this?\" He said to them, \"To bathe in the bathhouse.\" They said to him: \"But is this really a commandment?\" He said to them: \"Yes. Just like regarding the statues (lit. icons) of kings, that are set up in the theaters and the circuses, the one who is appointed over them bathes them and scrubs them, and they give him sustece, and furthermore, he attains status with the leaders of the kingdom; I, who was created in the [Divine] Image and Form, as it is written, \"For in the Image of G-d He made Man (Genesis 9:6),\" even more so!..." |
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55. Anon., Sifre Deuteronomy, 320, 331, 48, 218 (2nd cent. CE - 4th cent. CE)
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56. Anon., Sifre Numbers, 115, 143, 16, 112 (2nd cent. CE - 4th cent. CE)
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57. Justin, Dialogue With Trypho, 96.2, 137.2 (2nd cent. CE - 2nd cent. CE)
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58. Palestinian Talmud, Rosh Hashanah, 1.3 (2nd cent. CE - 5th cent. CE)
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59. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 10a. כל פרשה שהיתה חביבה על דוד פתח בה באשרי וסיים בה באשרי פתח באשרי דכתיב (תהלים א, א) אשרי האיש וסיים באשרי דכתיב (תהלים ב, יב) אשרי כל חוסי בו:,הנהו בריוני דהוו בשבבותיה דר"מ והוו קא מצערו ליה טובא הוה קא בעי ר' מאיר רחמי עלויהו כי היכי דלימותו אמרה לי' ברוריא דביתהו מאי דעתך משום דכתיב (תהלים קד, לה) יתמו חטאים מי כתיב חוטאים חטאים כתיב,ועוד שפיל לסיפיה דקרא ורשעים עוד אינם כיון דיתמו חטאים ורשעים עוד אינם אלא בעי רחמי עלויהו דלהדרו בתשובה ורשעים עוד אינם,בעא רחמי עלויהו והדרו בתשובה:,אמר לה ההוא צדוקי לברוריא כתיב (ישעיהו נד, א) רני עקרה לא ילדה משום דלא ילדה רני,אמרה ליה שטיא שפיל לסיפיה דקרא דכתיב כי רבים בני שוממה מבני בעולה אמר ה',אלא מאי עקרה לא ילדה רני כנסת ישראל שדומה לאשה עקרה שלא ילדה בנים לגיהנם כותייכו:,א"ל ההוא צדוקי לר' אבהו כתיב (תהלים ג, א) מזמור לדוד בברחו מפני אבשלום בנו וכתיב (תהלים נז, א) לדוד מכתם בברחו מפני שאול במערה הי מעשה הוה ברישא מכדי מעשה שאול הוה ברישא לכתוב ברישא,אמר ליה אתון דלא דרשיתון סמוכין קשיא לכו אנן דדרשינן סמוכים לא קשיא לן,דא"ר יוחנן סמוכין מן התורה מנין שנא' (תהלים קיא, ח) סמוכים לעד לעולם עשוים באמת וישר,למה נסמכה פרשת אבשלום לפרשת גוג ומגוג שאם יאמר לך אדם כלום יש עבד שמורד ברבו אף אתה אמור לו כלום יש בן שמורד באביו אלא הוה הכא נמי הוה:,אמר ר' יוחנן משום רבי שמעון בן יוחי מאי דכתיב (משלי לא, כו) פיה פתחה בחכמה ותורת חסד על לשונה כנגד מי אמר שלמה מקרא זה לא אמרו אלא כנגד דוד אביו שדר בחמשה עולמים ואמר שירה,דר במעי אמו ואמר שירה שנאמר (תהלים קג, א) ברכי נפשי את ה' וכל קרבי את שם קדשו,יצא לאויר העולם ונסתכל בכוכבים ומזלות ואמר שירה שנאמר (תהלים קג, כ) ברכו ה' מלאכיו גבורי כח עושי דברו לשמוע בקול דברו ברכו ה' כל צבאיו וגו',ינק משדי אמו ונסתכל בדדיה ואמר שירה שנאמר (תהלים קג, ב) ברכי נפשי את ה' ואל תשכחי כל גמוליו,מאי כל גמוליו אמר ר' אבהו שעשה לה דדים במקום בינה,טעמא מאי אמר (רבי) יהודה כדי שלא יסתכל במקום ערוה רב מתנא אמר כדי שלא יינק ממקום הטנופת,ראה במפלתן של רשעים ואמר שירה שנאמר (תהלים קד, לה) יתמו חטאים מן הארץ ורשעים עוד אינם ברכי נפשי את ה' הללויה,נסתכל ביום המיתה ואמר שירה שנאמר (תהלים קד, א) ברכי נפשי את ה' ה' אלהי גדלת מאד הוד והדר לבשת,מאי משמע דעל יום המיתה נאמר אמר רבה בר רב שילא מסיפא דעניינא דכתיב (תהלים קד, כט) תסתיר פניך יבהלון תוסף רוחם יגועון וגו',רב שימי בר עוקבא ואמרי לה מר עוקבא הוה שכיח קמיה דר' שמעון בן פזי והוה מסדר אגדתא קמיה דר' יהושע בן לוי אמר ליה מאי דכתיב (תהלים קג, א) ברכי נפשי את ה' וכל קרבי את שם קדשו אמר ליה בא וראה שלא כמדת הקדוש ברוך הוא מדת בשר ודם מדת בשר ודם צר צורה על גבי הכותל ואינו יכול להטיל בה רוח ונשמה קרבים ובני מעים והקב"ה אינו כן צר צורה בתוך צורה ומטיל בה רוח ונשמה קרבים ובני מעים והיינו דאמרה חנה (שמואל א ב, ב) אין קדוש כה' כי אין בלתך ואין צור כאלהינו.,מאי אין צור כאלהינו אין צייר כאלהינו,מאי כי אין בלתך אמר ר' יהודה בר מנסיא אל תקרי כי אין בלתך אלא אין לבלותך שלא כמדת הקדוש ברוך הוא מדת בשר ודם מדת בשר ודם מעשה ידיו מבלין אותו והקב"ה מבלה מעשיו,א"ל אנא הכי קא אמינא לך הני חמשה ברכי נפשי כנגד מי אמרן דוד לא אמרן אלא כנגד הקב"ה וכנגד נשמה,מה הקב"ה מלא כל העולם אף נשמה מלאה את כל הגוף מה הקדוש ברוך הוא רואה ואינו נראה אף נשמה רואה ואינה נראית מה הקב"ה זן את כל העולם כלו אף נשמה זנה את כל הגוף מה הקב"ה טהור אף נשמה טהורה מה הקב"ה יושב בחדרי חדרים אף נשמה יושבת בחדרי חדרים יבא מי שיש בו חמשה דברים הללו וישבח למי שיש בו חמשה דברים הללו:,אמר רב המנונא מאי דכתיב (קהלת ח, א) מי כהחכם ומי יודע פשר דבר מי כהקדוש ברוך הוא שיודע לעשות פשרה בין שני צדיקים בין חזקיהו לישעיהו חזקיהו אמר ליתי ישעיהו גבאי דהכי אשכחן באליהו דאזל לגבי אחאב (שנאמר (מלכים א יח, ב) וילך אליהו להראות אל אחאב) ישעיהו אמר ליתי חזקיהו גבאי דהכי אשכחן ביהורם בן אחאב דאזל לגבי אלישע,מה עשה הקב"ה הביא יסורים על חזקיהו ואמר לו לישעיהו לך ובקר את החולה שנאמר (מלכים ב כ, א) בימים ההם חלה חזקיהו למות ויבא אליו ישעיהו בן אמוץ הנביא ויאמר אליו כה אמר ה' (צבאות) צו לביתך כי מת אתה ולא תחיה וגו' מאי כי מת אתה ולא תחיה מת אתה בעולם הזה ולא תחיה לעולם הבא,אמר ליה מאי כולי האי אמר ליה משום דלא עסקת בפריה ורביה א"ל משום דחזאי לי ברוח הקדש דנפקי מינאי בנין דלא מעלו,א"ל בהדי כבשי דרחמנא למה לך מאי דמפקדת איבעי לך למעבד ומה דניחא קמיה קודשא בריך הוא לעביד,אמר ליה השתא הב לי ברתך אפשר דגרמא זכותא דידי ודידך ונפקי מנאי בנין דמעלו א"ל כבר נגזרה עליך גזירה א"ל בן אמוץ כלה נבואתך וצא,כך מקובלני מבית אבי אבא אפי' חרב חדה מונחת על צוארו של אדם אל ימנע עצמו מן הרחמים,אתמר נמי רבי יוחנן ורבי (אליעזר) דאמרי תרוייהו אפילו חרב חדה מונחת על צוארו של אדם אל ימנע עצמו מן הרחמים שנא' (איוב יג, טו) הן יקטלני לו איחל | 10a. bEvery chapter that was dear to David, he began with “happy is” and concluded with “happy is.” He opened with “happy is,” as it is written: “Happy is the manwho has not walked in the counsel of the wicked or stood in the way of sinners or sat in the dwelling place of the scornful” (Psalms 1:1). bAnd he concluded with “happy,” as it is writtenat the end of the chapter: “Pay homage in purity, lest He be angry, and you perish on the way when His anger is kindled suddenly. bHappy are those who take refuge in Him”(Psalms 2:12). We see that these two chapters actually constitute a single chapter.,With regard to the statement of Rabbi Yehuda, son of Rabbi Shimon ben Pazi, that David did not say iHalleluyauntil he saw the downfall of the wicked, the Gemara relates: bThere were these hooligans in Rabbi Meir’s neighborhood who caused him a great deal of anguish. Rabbi Meir prayed forGod to have bmercy on them, that they should die. Rabbi Meir’s wife, Berurya, said to him: What is your thinking?On what basis do you pray for the death of these hooligans? Do you base yourself on the verse, bas it is written: “Let sins cease from the land”(Psalms 104:35), which you interpret to mean that the world would be better if the wicked were destroyed? But bis it written,let bsinnerscease?” Let bsinscease, bis written.One should pray for an end to their transgressions, not for the demise of the transgressors themselves., bMoreover, go to the end of the verse,where it says: b“And the wicked will be no more.”If, as you suggest, btransgressions shall ceaserefers to the demise of the evildoers, how is it possible that bthe wicked will be no more,i.e., that they will no longer be evil? bRather, pray forGod to have bmercy on them, that they should repent,as if they repent, then the wicked will be no more, as they will have repented.,Rabbi Meir saw that Berurya was correct band he prayed forGod to have bmercy on them, and they repented. /b,The Gemara relates an additional example of Berurya’s incisive insight: bA certain heretic said to Berurya: It is written: “Sing, barren woman who has not given birth,open forth in song and cry, you did not travail, for more are the children of the desolate than the children of the married wife, said the Lord” (Isaiah 54:1). bBecause she has not given birth,she should bsingand rejoice?,Berurya responded to this heretic’s mockery and bsaid: Fool! Go to the end of the verse, where it is written: “For the children of the desolate shall be more numerous than the children of the married wife, said the Lord.” /b, bRather, whatis the meaning of: b“Sing, barren woman who has not given birth”?It means: bSing congregation of Israel, which is like a barren woman who did not give birth to children who aredestined bfor Gehenna like you. /b,In explaining passages from Psalms, the Gemara relates another instance of a response to the question of a heretic: bA certain heretic said to Rabbi Abbahu, it is written: “A Psalm of David, when he fled from his son, Absalom”(Psalms 3:1), bandsimilarly bit is said:“To the chief musician, ial tashḥet /i, ba imikhtamof David when fleeing from Saul into the cave”(Psalms 57:1). bWhich event was first? Since the event with Saul was first,it would have been appropriate bto write it first. /b,Rabbi Abbahu bsaid to him:For byou, who donot employ the bhomileticmethod bof juxtapositionof verses, bit is difficult.But for bus, whoemploy the bhomileticmethod bof juxtapositionof verses, bit is not difficult,as the Sages commonly homiletically infer laws and moral lessons from the juxtaposition of two verses.,Regarding the juxtaposition of verses, bRabbi Yoḥa said: From wherein the Bible is it derived that one may draw homiletical inferences from the bjuxtapositionof verses? bAs it is said:“The works of His hands in truth and justice, all His commandments are sure. bAdjoined forever and ever, made in truth and uprightness”(Psalms 111:7–8). Conclude from here that it is appropriate to draw inferences from the juxtaposition of God’s commandments. Accordingly, David’s fleeing from Absalom is situated where it is in order to juxtapose it to the next chapter, which mentions the war of Gog and Magog; the second chapter of Psalms opens: “Why are the nations in an uproar?”, bWhy was the chapter of Absalom juxtaposed with the chapter of Gog and Magog?They are juxtaposed bsothat bif a person should say to you,expressing doubt with regard to the prophecy of the war of Gog and Magog “against the Lord and against His anointed”: bIs there a slave who rebels against his master?Is there someone capable of rebelling against God? bYou too say to him: Is there a son who rebels against his fatherand severs the relationship with the one who brought him into the world and raised him? bYet,nevertheless, bthere wassuch a son, Absalom, and bso too therecan bbea situation where people will seek to rebel against God., bRabbi Yoḥa saidexplanations of other verses bin the name of Rabbi Shimon ben Yoḥai: What isthe meaning of bthat which is written: “She opens her mouth with wisdom, and the teaching of loving-kindness is on her tongue”(Proverbs 31:26)? The Sages explain that this chapter discusses the wisdom of Torah and those who engage in its study, so bwith reference to whom did Solomon say this verse? He said thisverse babout none other than his father, David,who was the clearest example of one who opens his mouth in wisdom, and bwho resided in five worldsor stages of life bandhis soul bsaid a songof praise corresponding to each of them. Five times David said: “Bless the Lord, O my soul,” each corresponding to a different stage of life., bHe resided in his mother’s womb,his first world, band said a songof praise of the pregcy, bas it is stated:“of David. bBless the Lord, O my soul and all that is within me bless His holy name”(Psalms 103:1), in which he thanks God for creating all that is within his mother, i.e., her womb., bHe emerged into the atmosphere of the world,his second world, blooked upon the stars and constellations and said a songof praise of God for the entirety of creation, bas it is stated: “Bless the Lord, His angels, mighty in strength, that fulfill His word, listening to the voice of His word. Bless the Lord, all His hosts,His servants, that do His will. Bless the Lord, all His works, in all places of His kingship, bless my soul, Lord” (Psalms 103:20–23). David saw the grandeur of all creation and recognized that they are mere servants, carrying out the will of their Creator ( iMa’ayan HaBerakhot /i)., bHe nursed from his mother’s breast,his third world, band he looked upon her bosom and said a songof praise, bas it is stated: “Bless the Lord, O my soul, and do not forget all His benefits [ igemulav /i]”(Psalms 103:2). The etymological association is between igemulavand igemulei meḥalav /i, which means weaned from milk (Isaiah 28:9).,We still must understand, however, bwhat ismeant by ball His benefits?What in particular is praiseworthy in what God provided, beyond merely providing for the infant? bRabbi Abbahu said:In contrast with most other animals, God bplaced her breastsnear her heart, bthe placethat is the source bof understanding. /b, bWhat is the reasonthat God did this? bRav Yehuda said: So thatthe nursing child bwould not look upon the place ofhis mother’s bnakedness. Rav Mattana said: So thatthe child bwould not nurse from a place of uncleanliness. /b, bHe witnessedin both vision and reality bthe downfall of the wicked and he said a songof praise, bas it is stated: “Let sinners cease from the earth, and let the wicked be no more. Bless the Lord, O my soul, iHalleluya /i”(Psalms 104:35).,The fifth world was when David blooked upon the day of death and said a songof praise, bas it is stated: “Bless the Lord, O my soul. Lord my God, You are very great; You are clothed in glory and majesty”(Psalms 104:1); for even death is a time of transcendence for the righteous.,The connection between this final praise and the day of death is unclear. The Gemara asks: bFrom where is it inferredthat bthisverse bwas stated with regard to the day of death?Rabba bar Rav Sheila says: We can derive this bfromthe verses at bthe end of the matter,where bit is written: “You hide Your face, they vanish; You gather Your breath, they perishand return to the dust” (Psalms 104:29).,Other interpretations of this verse exist. The Gemara relates how bRav Shimi bar Ukva, and some say Mar Ukva, would regularlystudy bbefore Rabbi Shimon ben Pazi,who was well versed in iaggadaand bwould arrange the iaggadabefore Rabbi Yehoshua ben Levi. brOnce, Rabbi Shimon ben Pazi bsaid to him: What isthe meaning of bthat which is written: “Bless the Lord, my soul, and all that is within me bless His Holy name”? brRav Shimi bar Ukva bsaid toRabbi Shimon ben Pazi: bCome and see that the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood,as this verse praises the formation of man in his mother’s womb. bThe attribute of flesh and blood issuch that he bshapes a form on the wallfor all to see, yet bhe cannot instill it with a spirit and soul, bowels and intestines.While bthe Holy One, Blessed be He, is not so,as God bshapes one form within another form,a child in its mother’s womb, band instills it with spirit and soul, bowels and intestines. And this isthe explanation of bwhat Hannah saidwith regard to the birth of Samuel: b“There is none holy like the Lord, for there is none like You, and there is no Rock like our God”(I Samuel 2:2)., bWhat isthe meaning of bthere is no rock [ itzur /i] like our God? There is no artist [ itzayyar /i] like our God. /b,The Gemara continues to interpret the rest of that verse homiletically: bWhat isthe meaning of b“there is none like You”? Rabbi Yehuda ben Menasya said: Do not readthe verse to mean b“there is none like You [ ibiltekha /i]”; rather, readit to mean b“none can outlast You [ ilevalotkha /i],” as the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood: The attribute of flesh and blood issuch bthat his creations outlast him,but bthe Holy One, Blessed be He, outlasts His actions. /b,This did not satisfy Rav Shimi bar Ukva, who bsaid toRabbi Shimon ben Pazi: bImeant to bsay to you as follows: Corresponding to whom did David say these fiveinstance of b“Blessthe Lord, bO my soul”?He answered him: bHe said them about none other than the Holy One, Blessed be He, and corresponding to the soul,as the verse refers to the relationship between man’s soul and God. The five instances of “Bless the Lord, O my soul” correspond to the five parallels between the soul in man’s body and God’s power in His world., bJust as the Holy One, Blessed be He, fills the entire world, so too the soul fills the entire body. br bJust as the Holy One, Blessed be He, sees but is not seen, so too does the soul see, but is not seen. br bJust as the Holy One, Blessed be He, sustains the entire world, so too the soul sustains the entire body. br bJust as the Holy One, Blessed be He, is pure, so too is the soul pure. br bJust as the Holy One, Blessed be He, resides in a chamber within a chamber,in His inner sanctum, bso too the soul resides in a chamber within a chamber,in the innermost recesses of the body. brTherefore, bthat which has these five characteristics,the soul, bshould come and praise He Who has these five characteristics. /b,With regard to redemption and prayer, the Gemara tells the story of Hezekiah’s illness, his prayer to God, and subsequent recuperation. bRav Hamnuna said: What isthe meaning of bthat which is writtenpraising the Holy One, Blessed be He: b“Who is like the wise man, and who knows the interpretation [ ipesher /i] of the matter”(Ecclesiastes 8:1)? This verse means: bWho is like the Holy One, Blessed be He, Who knows how to effect compromise [ ipeshara /i] between two righteous individuals, between Hezekiah,the king of Judea, band Isaiahthe prophet. They disagreed over which of them should visit the other. bHezekiah said: Let Isaiah come to me, as that is what we find with regard to Elijahthe prophet, bwho went to Ahab,the king of Israel, bas it is stated: “And Elijah went to appear to Ahab”(I Kings 18:2). This proves that it is the prophet who must seek out the king. bAnd Isaiah said: Let Hezekiah come to me, as that is what we find with regard to Yehoram ben Ahab,king of Israel, bwho went to Elishathe prophet, as it is stated: “So the king of Israel, Jehosaphat and the king of Edom went down to him” (II Kings 3:12)., bWhat did the Holy One, Blessed be He, doto effect compromise between Hezekiah and Isaiah? bHe brought the sufferingof illness bupon Hezekiah and told Isaiah: Go and visit the sick.Isaiah did as God instructed, bas it is stated: “In those days Hezekiah became deathly ill, and Isaiah ben Amoz the prophet came and said to him: Thus says the Lord of Hosts: Set your house in order, for you will die and you will not live”(Isaiah 38:1). This seems redundant; bwhat isthe meaning of byou will die and you will not live?This repetition means: bYou will die in this world, and you will not live,you will have no share, bin the World-to-Come. /b,Hezekiah bsaid to him: What is all of this?For what transgression am I being punished? brIsaiah bsaid to him: Because you did notmarry and bengage in procreation. brHezekiah apologized and bsaid:I had no children bbecause I envisaged through divine inspiration that the children that emerge from me will not be virtuous.Hezekiah meant that he had seen that his children were destined to be evil. In fact, his son Menashe sinned extensively, and he thought it preferable to have no children at all.,Isaiah bsaid to him: Why do youinvolve byourself with the secrets of the Holy One, Blessed be He? That which you have been commanded,the mitzva of procreation, byou are required to perform, and that which is acceptablein the eyes of bthe Holy One, Blessed be He, let Him perform,as He has so decided.,Hezekiah bsaid toIsaiah: bNow give me your daughteras my wife; bperhaps my merit and your merit will cause virtuous children to emerge from me. brIsaiah bsaid to him: The decree has already been decreed against youand this judgment cannot be changed. brHezekiah bsaid to him: Son of Amoz, cease your prophecy and leave.As long as the prophet spoke as God’s emissary, Hezekiah was obligated to listen to him. He was not, however, obligated to accept Isaiah’s personal opinion that there was no possibility for mercy and healing.,Hezekiah continued: bI have received a tradition from the house of my father’s father,from King David, the founding father of the dynasty of kings of Judea: bEvenif ba sharp sword rests upon a person’s neck, he should not prevent himself frompraying for bmercy.One may still hold out hope that his prayers will be answered, as was David himself when he saw the Angel of Destruction, but nonetheless prayed for mercy and his prayers were answered.,With regard to the fact that one should not despair of God’s mercy, the Gemara cites that bit was also saidthat bRabbi Yoḥa and Rabbi Eliezer both said: Even if a sharp sword is resting upon a person’s neck, he should not prevent himself frompraying for bmercy, as it is statedin the words of Job: b“Though He slay me, I will trust in Him”(Job 13:15). Even though God is about to take his life, he still prays for God’s mercy. |
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60. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)
| 12a. השתא דנפקא ליה מלמקצה השמים ועד קצה השמים למן היום אשר ברא אלהים אדם על הארץ למה לי,כדר' אלעזר דאמר רבי אלעזר אדם הראשון מן הארץ עד לרקיע שנאמר למן היום אשר ברא אלהים אדם על הארץ וכיון שסרח הניח הקב"ה ידיו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפך,אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר ותשת עלי כפך,אי הכי קשו קראי אהדדי אידי ואידי חד שיעורא הוא,ואמר רב יהודה אמר רב עשרה דברים נבראו ביום ראשון ואלו הן שמים וארץ תהו ובהו אור וחשך רוח ומים מדת יום ומדת לילה,שמים וארץ דכתיב (בראשית א, א) בראשית ברא אלהים את השמים ואת הארץ תהו ובהו דכתיב (בראשית א, ב) והארץ היתה תהו ובהו אור וחשך חשך דכתיב (בראשית א, ב) וחשך על פני תהום אור דכתיב (בראשית א, ג) ויאמר אלהים יהי אור רוח ומים דכתיב (בראשית א, ב) ורוח אלהים מרחפת על פני המים מדת יום ומדת לילה דכתיב (בראשית א, ה) ויהי ערב ויהי בקר יום אחד,תנא תהו קו ירוק שמקיף את כל העולם כולו שממנו יצא חשך שנאמר (תהלים יח, יב) ישת חשך סתרו סביבותיו בהו אלו אבנים המפולמות המשוקעות בתהום שמהן יוצאין מים שנאמר (ישעיהו לד, יא) ונטה עליה קו תהו ואבני בהו,ואור ביום ראשון איברי והכתיב ויתן אותם אלהים ברקיע השמים וכתיב ויהי ערב ויהי בקר יום רביעי,כדר' אלעזר דא"ר אלעזר אור שברא הקב"ה ביום ראשון אדם צופה בו מסוף העולם ועד סופו כיון שנסתכל הקב"ה בדור המבול ובדור הפלגה וראה שמעשיהם מקולקלים עמד וגנזו מהן שנאמר (איוב לח, טו) וימנע מרשעים אורם,ולמי גנזו לצדיקים לעתיד לבא שנאמר וירא אלהים את האור כי טוב ואין טוב אלא צדיק שנאמר (ישעיהו ג, י) אמרו צדיק כי טוב,כיון שראה אור שגנזו לצדיקים שמח שנאמר (משלי יג, ט) אור צדיקים ישמח,כתנאי אור שברא הקב"ה ביום ראשון אדם צופה ומביט בו מסוף העולם ועד סופו דברי רבי יעקב וחכ"א הן הן מאורות שנבראו ביום ראשון ולא נתלו עד יום רביעי,אמר רב זוטרא בר טוביא אמר רב בעשרה דברים נברא העולם בחכמה ובתבונה ובדעת ובכח ובגערה ובגבורה בצדק ובמשפט בחסד וברחמים,בחכמה ובתבונה דכתיב (משלי ג, יט) ה' בחכמה יסד ארץ כונן שמים בתבונה בדעת דכתיב (משלי ג, כ) בדעתו תהומות נבקעו בכח וגבורה דכתיב (תהלים סה, ז) מכין הרים בכחו נאזר בגבורה בגערה דכתיב (איוב כו, יא) עמודי שמים ירופפו ויתמהו מגערתו בצדק ומשפט דכתיב (תהלים פט, טו) צדק ומשפט מכון כסאך בחסד ורחמים דכתיב (תהלים כה, ו) זכר רחמיך ה' וחסדיך כי מעולם המה,ואמר רב יהודה אמר רב בשעה שברא הקב"ה את העולם היה מרחיב והולך כשתי פקעיות של שתי עד שגער בו הקב"ה והעמידו שנאמר עמודי שמים ירופפו ויתמהו מגערתו והיינו דאמר ר"ל מאי דכתיב (בראשית לה, יא) אני אל שדי אני הוא שאמרתי לעולם די אמר ר"ל בשעה שברא הקב"ה את הים היה מרחיב והולך עד שגער בו הקב"ה ויבשו שנאמר (נחום א, ד) גוער בים ויבשהו וכל הנהרות החריב,ת"ר ב"ש אומרים שמים נבראו תחלה ואח"כ נבראת הארץ שנאמר בראשית ברא אלהים את השמים ואת הארץ וב"ה אומרים ארץ נבראת תחלה ואח"כ שמים שנאמר (בראשית ב, ד) ביום עשות ה' אלהים ארץ ושמים,אמר להם ב"ה לב"ש לדבריכם אדם בונה עלייה ואח"כ בונה בית שנאמר (עמוס ט, ו) הבונה בשמים מעלותיו ואגודתו על ארץ יסדה אמר להם ב"ש לב"ה לדבריכם אדם עושה שרפרף ואח"כ עושה כסא שנאמר (ישעיהו סו, א) כה אמר ה' השמים כסאי והארץ הדום רגלי וחכ"א זה וזה כאחת נבראו שנאמר (ישעיהו מח, יג) אף ידי יסדה ארץ וימיני טפחה שמים קורא אני אליהם יעמדו יחדו,ואידך מאי יחדו דלא משתלפי מהדדי קשו קראי אהדדי אמר ר"ל כשנבראו ברא שמים ואח"כ ברא הארץ וכשנטה נטה הארץ ואחר כך נטה שמים,מאי שמים א"ר יוסי בר חנינא ששם מים במתניתא תנא אש ומים מלמד שהביאן הקב"ה וטרפן זה בזה ועשה מהן רקיע,שאל רבי ישמעאל את ר"ע כשהיו מהלכין בדרך א"ל אתה ששימשת את נחום איש גם זו כ"ב שנה שהיה דורש כל אתין שבתורה את השמים ואת הארץ מה היה דורש בהן א"ל אילו נאמר שמים וארץ הייתי אומר שמים שמו של הקב"ה עכשיו שנאמר את השמים ואת הארץ שמים שמים ממש ארץ ארץ ממש | 12a. The Gemara poses a question: bNow that it is derived fromthe phrase b“from one end of the heavens to the other,” why do Ineed the phrase b“since the day that God created man upon the earth”? /b,The Gemara answers that this phrase teaches us something else, baccording to Rabbi Elazar.As bRabbi Elazar said:The height of bAdam the first manreached bfrom the ground to the skies, as it is stated: “Since the day that God created man upon the earth,and from one end of the heavens” (Deuteronomy 4:32). bWhen he sinned, the Holy One, Blessed be He, placed His hand upon him and diminished him, as it is stated: “You fashioned me behind and before, and laid Your hand upon me”(Psalms 139:5)., bRav Yehuda saidthat bRav said: Thesize of bAdam the first man was from one end of the world to the other, as it is stated: “Since the day that God created man upon the earth, and from one end of the heavens to the other,”which indicates that he spanned the entire length of the world. bOnce he sinned, the Holy One, Blessed be He, placed His hand upon him and diminished him, as it states: “And laid Your hand upon me.” /b,The Gemara asks: bIf so, thetwo parts of the bverse contradict each other,since one indicates that his height reached the heavens while the other says it reached the end of the earth. The Gemara answers: Both bthis and that are one,the same, bmeasure. /b,§ The Gemara continues to discuss Creation: bRav Yehuda saidthat bRav said: Ten things were created on the first dayof Creation, band they areas follows: bHeaven and earth; itohuand ivohu /i,i.e., unformed and void; blight and darkness; wind and water; the length of day and the length of night. /b,All of these are derived from the Torah: bHeaven and earth, as it is written: “In the beginning God created the heaven and the earth”(Genesis 1:1). iTohuand ivohu /i, as it is written: “And the earth was unformed and void [ itohu vavohu /i]”(Genesis 1:2). bLight and darkness; darkness, as it is written: “And darkness was upon the face of the deep”(Genesis 1:2); blight, as it is written: “And God said: Let there be light”(Genesis 1:3). bWind and water, as it is written: “And the wind of God hovered over the face of the waters”(Genesis 1:2). bThe length of day and the length of night, as it is written: “And there was evening, and there was morning, one day”(Genesis 1:5)., bIt was taughtin the iTosefta /i: iTohu /iis ba green line that encompasses the entire world, and from which darkness emerges, as it is stated: “He made darkness His hiding place round about Him”(Psalms 18:12), indicating that a line of darkness surrounds the world. iVohu /i; these are damp stones submerged in the depths, from which water emerges, as it is stated: “And He shall stretch over it the line of itohuand stones of ivohu /i”(Isaiah 34:11), which demonstrates that itohuis a line and that ivohuis referring to stones.,The Gemara poses a question: bAndwas blight created on the first day? But isn’t it written: “And God set them in the firmament of the heaven”(Genesis 1:17), band it isalso bwritten: “And there was evening, and there was morning, a fourth day”(Genesis 1:19), indicating that light was created on the fourth day.,The Gemara answers: This should be understood bin accordance with Rabbi Elazar, as Rabbi Elazar said:The blight that the Holy One, Blessed be He, created on the first daywas not that of the sun but a different kind of light, bthrough which man could observe from one end of the world to the other. But when the Holy One, Blessed be He, looked upon the generation of the Flood and the generation of the Dispersion and saw that their ways were corruptand that they might misuse this light for evil, bHe arose and concealed it from them, as it is stated: “And from the wicked their light is withheld”(Job 38:15)., bAnd for whom did He conceal it? For the righteous people in the future, as it is stated: “And God saw the light, that it was good”(Genesis 1:4), band “good” is referring to noneother than the brighteous, as it is stated: “Sayof bthe righteous that it shall be goodfor them, for they shall eat the fruit of their actions” (Isaiah 3:10)., bWhen the light saw that it had been concealed for the righteous, it rejoiced, as it is stated: “The light for the righteous shall rejoice”(Proverbs 13:9).,The Gemara comments: This is blikea dispute between itanna’im /i:The blight that the Holy One, Blessed be He, created onthe bfirst daywas so profound that bman could observe through it from one end of the world to the other;this is bthe statement of Rabbi Ya’akov. And the Rabbis say:This light bis the very same as the lights created on the first day, but they were not suspendedin their designated places in the firmament buntil the fourth day. /b,§ bRav Zutra bar Tuvya saidthat bRav said: The world was created through ten attributes: Through wisdom, through understanding, through knowledge, through strength, through rebuke, through might, through righteousness, through justice, through kindness, and through mercy. /b,Scriptural proof is provided for this statement as follows: It was created bthrough wisdom and through understanding, as it is written: “The Lord founded earth with wisdom, and established the heavens with understanding”(Proverbs 3:19); bthrough knowledge, as it is written: “With His knowledge the depths were broken up”(Proverbs 3:20); bthrough strength and through might, as it is written: “Who by Your strength sets fast the mountains, who is girded about with might”(Psalms 65:7); bthrough rebuke, as it is written: “The pillars of heaven tremble and are astonished at His rebuke”(Job 26:11); bthrough righteousness and justice, as it is written: “Righteousness and justice are the foundation of Your throne”(Psalms 89:15); bthrough kindness and mercy, as it is written: “Remember Your mercies, O Lord, and Your kindnesses, for they are from times of old”(Psalms 25:6)., bAnd Rav Yehuda saidthat bRav said,with regard to the same matter: bWhen the Holy One, Blessed be He, created the world, it continued to expand like two balls of a warp,whose cord lengthens as they unravel, buntil the Holy One, Blessed be He, rebuked it and made it stand still, as it is stated: “The pillars of heaven tremble and are astonished at His rebuke”(Job 26:11). bAnd this isthe same as that which bReish Lakish said: What isthe meaning of that bwhich is written: “I am the Almighty God[iEl Shaddai/b]” (Genesis 17:1)? It means: bI am He Who said to the world “enough [dai],”instructing it to stop expanding. Similarly, bReish Lakish said: When the Holy One, Blessed be He, created the sea, it continued to expand until the Holy One, Blessed be He, rebuked it and made it dry, as it is stated: “He rebukes the sea and makes it dry, and desiccates all the rivers”(Nahum 1:4).,§ Beit Shammai and Beit Hillel dispute the order of Creation, as bthe Sages taught: Beit Shammai say: The heavens were created first and afterward the earth was created, as it is stated: “In the beginning God created the heaven and the earth”(Genesis 1:1), which indicates that heaven came first. bAnd Beit Hillel say:The bearth was created first, and heaven after it, as it is stated: “On the day that the Lord God made earth and heaven”(Genesis 2:4)., bBeit Hillel said to Beit Shammai: According to your words,does ba person build a second floor and buildthe first floor of bthe house afterward? As it is stated: “It is He Who builds His upper chambers in the heaven, and has founded His vault upon the earth”(Amos 9:6), indicating that the upper floor, heaven, was built above the earth. bBeit Shammai said to Beit Hillel: According to your words,does ba person make a stoolfor his feet, band make a seat afterward? As it is stated: “So said the Lord: The heavens are My seat, and the earth My footstool”(Isaiah 66:1). bBut the Rabbis say:Both bthis and that were created as one, for it is stated: “Indeed, My hand has laid the foundation of the earth, and My right hand has spread out the heavens; when I call to them, they stand up together”(Isaiah 48:13), implying that they were created as one.,The Gemara asks: bAnd the others,Beit Shammai and Beit Hillel, bwhat,in their opinion, bisthe meaning of b“together”?The Gemara responds: It means bthat they do not separate from each other.In other words, the term “together” is referring not to the moment of their creation but to the manner of their positioning. The Gemara comments: In any case, bthe verses contradict each other,as heaven is sometimes mentioned first, while on other occasions earth is listed beforehand. bReish Lakish said: When they were created, Hefirst bcreatedthe bheavens and afterward created the earth, but when He spread themout and fixed them in their places, bHe spreadout bthe earth and afterward He spreadout bthe heavens. /b,Incidental to the above, the Gemara asks: bWhat isthe meaning and source of the word b“heaven” [ ishamayim /i]? Rabbi Yosei bar Ḥanina said:It is an acronym, ishesham mayim /i,meaning: That water is there. bIt was taught in a ibaraita /i: iShamayimmeans iesh umayim /i,fire and water, which bteaches that the Holy One, Blessed be He, brought themboth band combined them together, and madethe bfirmament from them. /b,§ The Gemara relates: bRabbi Yishmael asked Rabbi Akivaa question bwhen they were walking along the way. He said to him: You who served Naḥum of Gam Zu for twenty-two years, who would expoundand learn that beveryappearance of the word ietin the Torahis meant to teach something, bwhat would he expound fromthe phrase: b“The heaven and the earth”[iet hashamayim ve’et ha’aretz/b] (Genesis 1:1)? bHe said to him:These words should be expounded as follows: bHad it stated:In the beginning God created ihashamayim veha’aretz /i, i.e., the heaven and the earth, without the word iet /i, bI would have said: iShamayimis the name of the Holy One, Blessed be He,and the same goes for iaretz /i, and the verse would sound as if it meant that God, whose name is iShamayimand iAretz /i, created the world. bSince it states “ iet hashamayim ve’et ha’aretz /i,”it is clear that these are created objects and that ishamayim /imeans the bactual heavenand iaretz /iis the bactual earth.It is for this reason that the word ietis necessary. |
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61. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)
| 113a. גזייתא נינהו דשמטי סוסיא ואתו דברי להו,(וא"ל) רב לרב אסי לא תדור במתא דלא צניף בה סוסיא ולא נבח בה כלבא ואל תדור בעיר דריש מתא אסיא ולא תנסיב תרתי אי נסבת תרתי נסיב תלת,א"ל רב לרב כהנא הפוך בנבילתא ולא תיפוך במילי פשוט נבילתא בשוקא ושקיל אגרא ולא תימא כהנא אנא וגברא רבא אנא וסניא בי מלתא סלקת לאיגרא שירותך בהדך מאה קרי במתא בזוזא תותי כנפיך ניהוו,א"ל רב לחייא בריה לא תשתי סמא ולא תשוור ניגרא ולא תעקר ככא ולא תקנא בחיויא ולא תקנא בארמאה,תנו רבנן ג' אין מתקנאין בהן ואלו הן נכרי קטן ונחש קטן ותלמיד קטן מ"ט דמלכותייהו אחורי אודנייהו קאי,א"ל רב לאיבו בריה טרחי בך בשמעתא ולא מסתייע מילתא תא אגמרך מילי דעלמא אדחלא אכרעיך זבינך זבין כל מילי זבין ותחרט בר מחמרא דזבין ולא תחרט,שרי כיסיך פתח שקיך קבא מארעא ולא כורא מאיגרא,תמרא בחלוזך לבית סודנא רהיט ועד כמה אמר רבא עד תלתא סאה אמר רב פפא אי לא דרמאי שכרא לא איעתרי א"ד אמר רב חסדא אי לא דרמאי שכרא לא איעתרי מאי סודנא אמר רב חסדא סוד נאה וגמילות חסדים,אמר רב פפא כל אגב גביא בעי כל אשראי ספק אתי ספק לא אתי ודאתי מעות רעות נינהו,ג' דברים א"ר יוחנן משום אנשי ירושלים כשאתה יוצא למלחמה אל תצא בראשונה אלא תצא באחרונה כדי שתכנס בראשונה ועשה שבתך חול ואל תצטרך לבריות והוי משתדל עם מי שהשעה משחקת לו,(א"ר) שלשה דברים א"ר יהושע בן לוי משום אנשי ירושלים אל תרבה בגנות משום מעשה שהיה בתך בגרה שחרר עבדך ותן לה והוי זהיר באשתך מחתנה הראשון מ"ט רב חסדא אמר משום ערוה רב כהנא אמר משום ממון הא והא איתנהו,אמר רבי יוחנן שלשה מנוחלי העוה"ב אלו הן הדר בא"י והמגדל בניו לתלמוד תורה והמבדיל על היין במוצאי שבתות מאי היא דמשייר מקידושא לאבדלתא,א"ר יוחנן שלשה מכריז עליהן הקב"ה בכל יום על רווק הדר בכרך ואינו חוטא ועל עני המחזיר אבידה לבעליה ועל עשיר המעשר פירותיו בצינעה רב ספרא רווק הדר בכרך הוה | 113a. barefound bon the paths [ igazyata /i]near the city, bas horsesbelonging to the demons bfleealong those paths, bandthe demons bcome to lead themaway. Generally, however, demons do not enter inhabited places., bAndRav bsaid to Rav Asi: Do not live in a city where horses do not neigh and where dogs do not bark,as these animals provide security and protection. bAnd do not live in a city where the mayor is a doctor,as he will be too busy working to govern properly. bAnd do not marry twowomen, as they will likely join forces against you. And bif youdo bmarry two, marry a thirdas well. If two of your wives plot against you, the third will inform you of their plans., bRav said to Rav Kahana:It is better for one bto turn over a carcass than to turn over his word,i.e., to break his promise. Rav further said: bSkin a carcass in the market and take payment, but do not say: I am a priest, or: I am a great man, and this matter disgusts me.It is preferable for one to work, even in menial labor, than to be dependent on others. Rav also advised Rav Kahana: If byou ascend to the roof,carry byour food with you.One should always carry his sustece with him, even if he goes only on a short trip. If bone hundred pumpkins in the citycost ba izuz /i, placethem carefully under bthe cornersof your clothes. Treat food respectfully even if it is inexpensive., bRav said to Ḥiyya, his son: Do notget into the habit of bdrinking medications,lest you develop an addiction. bAnd do not leap over a ditch,as you might hurt yourself in the process. bAnd do not pull out a tooth,but try to heal it if possible. bAnd do not provoke a snakein your house to try to kill it or chase it away. bAnd do not provoke a gentile,as this too is dangerous.,Similarly, bthe Sages taught:There are bthreebeings boneshould bnot provoke: A small gentile, and a small snake, and a smallTorah bscholar. What is the reason? Because their authority stands behind their ears.They will eventually grow up, assume power, each in his own way, and avenge those who have harassed them., bRav said to Ayvu, his son: I struggledto teach byou ihalakhabutmy efforts bdid not succeed,as you did not become a great scholar. bComeand bI will teach youabout bmundane matters: Sell your merchandise while the dustfrom the road is still bon your feet.As soon you return from your travels, sell your wares, lest the prices fall in the meantime. Furthermore, it is possible that banything you sellmight later cause you to bregretthe sale, bexcept for wine, which youcan bsell without regret.Since wine might go bad and be entirely lost, its sale is always advisable.,Rav further advised his son: bOpen your purseto accept payment, and only then bopen your sackto deliver the goods, to ensure you will receive payment for your merchandise. It is better to earn ba ikavfrom the ground than a ikorfrom the roof.A ikoris one hundred and eighty times larger than a ikav /i. This proverb means that it is preferable to earn a small amount from a local, safe transaction than to attempt to earn more through a distant, risky venture.,Rav continued: If there are bdates in your storeroom, run to the breweryto sell them. If you wait, there is a good chance the dates will go bad. The Gemara asks: bAnd how manydates should one keep for himself? bRava said: Up to three ise’a /i. Rav Pappa said: If I were not a beer manufacturer I would not have become wealthy. Some saythat it was bRav Ḥisda who said: If I were not a beer manufacturer I would not have become wealthy.The Gemara asks: bWhat isthe meaning of the word isudana /i,the Aramaic term for a brewer? bRav Ḥisda said: A pleasant secret [ isod na’e /i] and acts of loving kindness,as brewing is a good way to make money and also enables one to perform good deeds.,The Gemara continues to offer advice about mundane matters. bRav Pappa said: Anythingyou acquire with a document bby meansof which ownership is transferred, i.e., a bill of acquisition or obligation, brequires collection,despite the fact that you are the legal owner. bAny sale on credit is uncertain whether or notit bwill cometo fruition. bAndeven bif itdoes bcometo fruition, bthe money is bad.These funds are difficult to collect, and they are generally not paid on time., bRabbi Yoḥa said three matters, citing the people of Jerusalem: When you go to war do not go out first, but go out last.The reason is bso thatif your side is defeated and you need to flee for your life, byou will enterthe refuge of the city bfirst. Andit is better to bmake your Shabbatlike an ordinary bweekday and do not be beholden toother bbeings. And exert yourselfto join together bwith one upon whom the hour smiles. /b, bRabbi Yehoshua ben Levi said three matters, citing the people of Jerusalem: Do not indulge in a shameful actin public, bbecause of the incident that occurredinvolving David and Bathsheba (see II Samuel 11–12). If byour daughter has grown up,it is better to bfree yourCanaanite bslave and givehim bto herthan to leave her to find a husband on her own. bAnd be careful with your wife with regard to her first son-in-law,as she is especially fond of him. bWhat is the reasonfor this warning? bRav Ḥisda said: Due tothe possibility of blicentiousness. Rav Kahana said: Due tothe fact that she might give him all your bmoneyand leave you impoverished. The Gemara comments: Since beither of thesecould bhappen,it is best to be prudent., bRabbi Yoḥa said: Threepeople are bamong those who inherit the World-to-Come: One who lives in Eretz Yisrael; one who raises his sons toengage bin Torah study; and one who recites ihavdalaover wine at the conclusion of Shabbat.The Gemara asks: bWhat isthe special importance of bthatmitzva, to recite ihavdalaover wine? The Gemara answers: This is referring to an individual with only a small amount of wine, bwhonevertheless bleaves some ofhis kiddush wine bfor ihavdala /i. /b, bRabbi Yoḥafurther bsaid: The Holy One, Blessed be He, proclaims aboutthe goodness of bthreekinds bof people every day,as exceptional and noteworthy individuals: bAbout a bachelor who lives in a city and does not sinwith women; babout a poor person who returns a lost object to its ownersdespite his poverty; band about a wealthy person who tithes his produce in private,without publicizing his behavior. The Gemara reports: bRav Safra was a bachelor living in a city. /b |
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62. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE)
| 16a. big strongמתני׳ /strong /big בארבעה פרקים העולם נידון בפסח על התבואה בעצרת על פירות האילן בר"ה כל באי עולם עוברין לפניו כבני מרון שנאמר (תהלים לג, טו) היוצר יחד לבם המבין אל כל מעשיהם ובחג נידונין על המים:, big strongגמ׳ /strong /big הי תבואה אילימא הא תבואה דקיימא כל הני הרפתקי דעדו עלה אימת איתדון אלא תבואה דמזדרעא,למימרא דחד דינא מתדנא והתניא תבואה שאירע בה קרי או אונס קודם הפסח נידונית לשעבר לאחר הפסח נידונית להבא אדם שאירע בו קרי או אונס קודם יוה"כ נידון לשעבר לאחר יוה"כ נידון להבא,אמר רבא ש"מ תרי דיני מתדנא אמר אביי הלכך כי חזי אינש דמצלח זרעא אפלא ליקדים וליזרע חרפא דעד דמטי למדייניה קדים סליק,מני מתני' לא ר"מ ולא ר' יהודה ולא ר' יוסי ולא ר' נתן,דתניא הכל נידונים בר"ה וגזר דין שלהם נחתם ביוה"כ דברי ר"מ ר' יהודה אומר הכל נידונין בר"ה וגזר דין שלהם נחתם כל אחד ואחד בזמנו בפסח על התבואה בעצרת על פירות האילן בחג נידונין על המים ואדם נידון בר"ה וגזר דין שלו נחתם ביוה"כ,ר' יוסי אומר אדם נידון בכל יום שנאמר (איוב ז, יח) ותפקדנו לבקרים רבי נתן אומר אדם נידון בכל שעה שנא' (איוב ז, יח) לרגעים תבחננו,וכי תימא לעולם ר' יהודה היא וכי קתני מתניתין אגזר דין אי הכי קשיא אדם,אמר רבא האי תנא דבי ר' ישמעאל היא דתנא דבי ר' ישמעאל בארבעה פרקים העולם נידון בפסח על התבואה בעצרת על פירות האילן בחג נידונין על המים ואדם נידון בר"ה וגזר דין שלו נחתם ביוה"כ וכי קתני מתני' אתחלת דין,אמר רב חסדא מ"ט דר' יוסי כדקאמר טעמיה ותפקדנו לבקרים אנן הכי קאמרינן מ"ט לא אמר כר' נתן בחינה עיוני בעלמא היא פקידה נמי עיוני בעלמא היא,אלא א"ר חסדא טעמיה דר' יוסי מהכא (מלכים א ח, נט) לעשות משפט עבדו ומשפט עמו ישראל דבר יום ביומו,וא"ר חסדא מלך וצבור מלך נכנס תחלה לדין שנאמר לעשות משפט עבדו ומשפט עמו ישראל מ"ט איבעית אימא לאו אורח ארעא למיתב מלכא אבראי ואיבעית אימא מקמי דליפוש חרון אף,א"ר יוסף כמאן מצלינן האידנא אקצירי ואמריעי כמאן כר' יוסי ואיבעית אימא לעולם כרבנן וכדר' יצחק דא"ר יצחק יפה צעקה לאדם בין קודם גזר דין בין לאחר גזר דין,תניא א"ר יהודה משום ר"ע מפני מה אמרה תורה הביאו עומר בפסח מפני שהפסח זמן תבואה הוא אמר הקב"ה הביאו לפני עומר בפסח כדי שתתברך לכם תבואה שבשדות ומפני מה אמרה תורה הביאו שתי הלחם בעצרת מפני שעצרת זמן פירות האילן הוא אמר הקב"ה הביאו לפני שתי הלחם בעצרת כדי שיתברכו לכם פירות האילן,ומפני מה אמרה תורה נסכו מים בחג אמר הקדוש ברוך הוא נסכו לפני מים בחג כדי שיתברכו לכם גשמי שנה ואמרו לפני בראש השנה מלכיות זכרונות ושופרות מלכיות כדי שתמליכוני עליכם זכרונות כדי שיעלה זכרוניכם לפני לטובה ובמה בשופר,אמר רבי אבהו למה תוקעין בשופר של איל אמר הקדוש ברוך הוא תקעו לפני בשופר של איל כדי שאזכור לכם עקידת יצחק בן אברהם ומעלה אני עליכם כאילו עקדתם עצמכם לפני,(ואמר) רבי יצחק למה תוקעין בר"ה למה תוקעין רחמנא אמר תקעו אלא למה מריעין מריעין רחמנא אמר זכרון תרועה אלא למה תוקעין ומריעין כשהן יושבין | 16a. strongMISHNA: /strong bAt four timesof the year bthe world is judged: On Passoverjudgment is passed bconcerning grain; on iShavuotconcerning fruitsthat grow on ba tree; on Rosh HaShana all creatures pass before Him like sheep [ ibenei maron /i], as it is stated: “He Who fashions their hearts alike, Who considers all their deeds”(Psalms 33:15); band on the festivalof iSukkot bthey are judged concerning water,i.e., the rainfall of the coming year., strongGEMARA: /strong The mishna taught that on Passover judgment is passed concerning grain. The Gemara asks: bWhich grainis judged on Passover? bIf we sayit is bthe grain that ispresently bstandingin the fields ready to be reaped between Passover and iShavuot /i, bwhen was judgment passed with regard to all those events [ iharpatkei /i]that already happened to the grain while it was growing in the winter? bRather,the mishna must be referring to the bgrain that will be sownover the coming year.,The Gemara asks further: bIs this to say thatonly bone judgment is passedconcerning a particular crop, and no more? bBut isn’t it taughtin a ibaraita /i: If bgrain suffers an incident or accident before Passover, it was judged in the past,the previous Passover; if this occurs bafter Passover, it was judgedthis Passover bfor the future.And similarly, if ba person suffered an incident or accident before Yom Kippur, he was judged in the past,the previous Rosh HaShana; if this occurred bafter Yom Kippur, he was judgedthis Rosh HaShana bfor the future. /b, bRava said: Learn from herethat btwo judgments are passedconcerning each crop, one covering the period between the time it is sown and Passover and another covering the period between Passover and the time it is harvested. bAbaye said: Therefore, if a person sees thathis bslow-growing crops,those that are sown at the beginning of the winter but ripen only in the spring or summer, bare doing well, he should quickly sow fast-growing crops,such as barley, which can be sown at the end of the winter and still ripen before Passover, bas before it is brought to judgmenton the next Passover bit will already havesuccessfully bgrown,since he knows that this year’s crops were judged for a favorable yield.,The Gemara raises a question about the mishna: bWhoseopinion is expressed in bthe mishna?It is bnotin accordance with the opinion of bRabbi Meir, and notin accordance with the opinion of bRabbi Yehuda, and notin accordance with the opinion of bRabbi Yosei, and notin accordance with the opinion of bRabbi Natan. /b,The Gemara explains: bAs it is taughtin a ibaraita /i: bAll are judged on Rosh HaShana, and their sentence is sealed on Yom Kippur;this is bthe statement of Rabbi Meir. Rabbi Yehuda says: All are judged on Rosh HaShana, and their sentence is sealed each in itsown btime: On Passoverthe sentence is sealed bconcerning grain; on iShavuotconcerning fruitsthat grow on ba tree; on the festivalof iSukkot bthey are judged concerning water; and mankind is judged on Rosh HaShana, and the sentence is sealed on Yom Kippur. /b, bRabbi Yosei says: A person is judged every day,and not just once a year, bas it is stated: “You visit him every morning”(Job 7:18), meaning that every morning an accounting is made and a judgment is passed. bRabbi Natan says: A person is judged every hour, as it is stated: “You try him every moment”(Job 7:18)., bAnd lest you saythat bactually,the mishna bistaught in accordance with the opinion of bRabbi Yehuda, and when the mishna is taught,it is taught with regard to bthe sentence,and not the judgments, which are all passed on Rosh HaShana, bif so,it is bdifficultwith regard to bmankind,as the mishna should have stated that the sentence is sealed on Yom Kippur., bRava said: The itanna /iof the mishna bisa itanna bfrom the school of Rabbi Yishmael, asa itanna bfrom the school of Rabbi Yishmael taught: At four timesof the year bthe world is judged: On Passover concerning grain; on iShavuotconcerning fruitsthat grow on ba tree; on the festivalof iSukkot bthey are judged concerning water; and mankind is judged on Rosh HaShana and the sentence is sealed on Yom Kippur. And when the mishna is taught,it is taught with regard to bthe beginning of the judgmentprocess, i.e., the judgment of mankind is initially passed on Rosh HaShana., bRav Ḥisda said: What is the reason forthe opinion of bRabbi Yosei?The Gemara is astonished by this question: Why ask about his reason? bHe stated his reason,the verse that states: b“You visit him every morning.”The Gemara explains: bThis is what we are saying:If Rabbi Yosei relies on this verse, bwhat is the reason that he did not statehis opinion bin accordance withthe opinion of bRabbi Natanthat a person is judged every hour? And if you say that he holds that the verse “You try him every moment” cannot serve as proof, because btrying merelyindicates bexaminationand not actual judgment, then in the same way bvisiting merelyindicates bexamination.If so, there is no clear proof from this verse., bRather, Rav Ḥisda said: Rabbi Yosei’s reason is from here,another verse, which states: b“To make the judgment of His servant and the judgment of His people Israel at all times, as each day may require”(I Kings 8:59), which indicates that the entire world is judged every day.,§ About this verse bRav Ḥisda said:When ba king and a communityare brought before God for judgment, bthe king is brought in for judgment first, as it is stated: “To make the judgment of His servant,”and afterward: b“And the judgment of His people Israel.” What is the reasonfor this? bIf you wish, saythat it is bnot proper conduct for the king to stand outsideand wait for the trial of his subjects to come to an end. And bif you wish, sayinstead that the king is brought in first so that he may be judged bbeforeGod’s banger intensifiesdue to the sins of the community, and consequently he may be saved from overly harsh judgment., bRav Yosef said: In accordance with whoseopinion bdo we pray nowadayson a daily basis bfor the sick and afflicted?The Gemara repeats the question: bIn accordance with whoseopinion? It is bin accordance withthe opinion of bRabbi Yosei,who holds that one is judged every day, and so there is reason to pray every day in order to affect the outcome of his judgment. bAnd if you wish, saythat bactually,normative practice is even bin accordance withthe opinion of bthe Rabbis,who hold that one is judged only once a year, but balso in accordance withthe opinion of bRabbi Yitzḥak. As Rabbi Yitzḥak said: Cryingout to God bis beneficial for a person both beforehis bsentencehas been issued band afterhis bsentencehas been issued.,§ bIt is taughtin a ibaraitathat bRabbi Yehuda said in the name of Rabbi Akiva: For whatreason did bthe Torah say: Bring the iomer /ioffering bonthe second day of bPassover?It is bbecause Passover is the time of grain,the beginning of the grain harvest season, and therefore bthe Holy One, Blessed be He, said: Bring the iomer /ioffering bbefore Me on Passover so that the grain in the fields will be blessed for you. And for whatreason did bthe Torah say: Bringthe offering of bthe two loavesfrom the new wheat bon iShavuot /i?It is bbecause iShavuotis the time ofthe bfruitsthat grow on ba tree,when it begins to ripen, and therefore bthe Holy One, Blessed be He, said: Bringthe offering of bthe two loaves before Me on iShavuotso that the fruitsthat grow on ba tree will be blessed for you. /b, bAnd for whatreason did bthe Torah say: Pour wateronto the altar in the Temple bon the festivalof iSukkot /i? bThe Holy One, Blessed be He, said: Pour water before Me on the festivalof iSukkot bso that the rains of the year,which begin to fall after iSukkot /i, bwill be blessed for you. And recite before Me on Rosh HaShanaverses that mention bKingships, Remembrances, and iShofarot /i: Kingships so that you will crown Me as King over you; Remembrances so that your remembrance will rise before Me for good; and with whatwill the remembrance rise? It will rise bwith the ishofar /i. /b,Similarly, bRabbi Abbahu said: Why does one sounda blast bwith a ishofar /imade bfrom a ram’shorn on Rosh HaShana? bThe Holy One, Blessed be He, said: Sounda blast bbefore Me with a ishofar /imade bfrom a ram’shorn, bso that I will remember for you the binding of Isaac, son of Abraham,in whose stead a ram was sacrificed, band I will ascribe it to you as if you had bound yourselves before Me. /b, bRabbi Yitzḥak said: Why does one sound[itokin/b] a blast bon Rosh HaShana?The Gemara is astonished by the question: bWhy do we sounda blast? bThe Merciful One statesin the verse: b“Sound [ itiku /i]a ishofar /i” (Psalms 81:4). bRather,the question is: bWhy does one sounda staccato series of ishofar bblasts [ iterua /i]in addition to a long continuous ishofarblast [ itekia /i]? The Gemara is still surprised by the question: bSound a iterua /i? The Merciful One states:“In the seventh month, in the first day of the month, shall be a solemn rest unto you, ba memorial proclaimed with the blast of horns [ iterua /i]”(Leviticus 23:24). bRather,Rabbi Yitzḥak asked about the common practice in Jewish communities, which is not explicitly stated in the Torah: bWhy does one sounda long, continuous ishofar bblast [ itekia /i] andthen a staccato series of ishofar bblasts [ iterua /i]while the congregation is still bsittingbefore the silent prayer |
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63. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 37b. מה לנו ולצרה הזאת והלא כבר נאמר (ויקרא ה, א) והוא עד או ראה או ידע אם לא יגיד וגו' ושמא תאמרו מה לנו לחוב בדמו של זה והלא כבר נאמר (משלי יא, י) באבוד רשעים רנה:, big strongגמ׳ /strong /big ת"ר כיצד מאומד אומר להן שמא כך ראיתם שרץ אחר חבירו לחורבה ורצתם אחריו ומצאתם סייף בידו ודמו מטפטף והרוג מפרפר אם כך ראיתם לא ראיתם כלום,תניא א"ר שמעון בן שטח אראה בנחמה אם לא ראיתי אחד שרץ אחר חבירו לחורבה ורצתי אחריו וראיתי סייף בידו ודמו מטפטף והרוג מפרפר ואמרתי לו רשע מי הרגו לזה או אני או אתה אבל מה אעשה שאין דמך מסור בידי שהרי אמרה תורה (דברים יז, ו) על פי שנים עדים יומת המת היודע מחשבות יפרע מאותו האיש שהרג את חבירו אמרו לא זזו משם עד שבא נחש והכישו ומת,והאי בר נחש הוא והאמר רב יוסף וכן תני דבי חזקיה מיום שחרב בית המקדש אף על פי שבטלה סנהדרי ארבע מיתות לא בטלו לא בטלו והא בטלו אלא דין ארבע מיתות לא בטלו,מי שנתחייב סקילה או נופל מן הגג או חיה דורסתו מי שנתחייב שריפה או נופל בדליקה או נחש מכישו מי שנתחייב הריגה או נמסר למלכות או ליסטין באין עליו מי שנתחייב חנק או טובע בנהר או מת בסרונכי,אמרי ההוא חטא אחריתי הוה ביה דאמר מר מי שנתחייב שתי מיתות ב"ד נידון בחמורה:,מאומד וכו': בדיני נפשות הוא דלא אמדינן הא בדיני ממונות אמדינן כמאן כר' אחא דתניא ר' אחא אומר גמל האוחר בין הגמלים ונמצא גמל הרוג בצידו בידוע שזה הרגו,וליטעמיך עד מפי עד דקתני בדיני נפשות הוא דלא אמרינן הא בדיני ממונות אמרינן והתנן אם אמר הוא אמר לי שאני חייב לו איש פלוני אמר לי שהוא חייב לו לא אמר כלום עד שיאמר בפנינו הודה לו שהוא חייב לו מאתים זוז,אלמא אף על גב דפסילי בדיני ממונות אמרינן להו בדיני נפשות הכא נמי אף על גב דפסילי בדיני ממונות אמרינן להו בדיני נפשות:,הוו יודעים כו': אמר רב יהודה בריה דר' חייא מלמד שעשה קין בהבל אחיו חבורות חבורות פציעות פציעות שלא היה יודע מהיכן נשמה יוצאה עד שהגיע לצוארו,וא"ר יהודה בריה דר' חייא מיום שפתחה הארץ את פיה וקיבלתו לדמו של הבל שוב לא פתחה שנאמר (ישעיהו כד, טז) מכנף הארץ זמירות שמענו צבי לצדיק מכנף הארץ ולא מפי הארץ איתיביה חזקיה אחיו (במדבר טז, לב) ותפתח הארץ את פיה א"ל לרעה פתחה לטובה לא פתחה,וא"ר יהודה בריה דרבי חייא גלות מכפרת עון מחצה מעיקרא כתיב (בראשית ד, יד) והייתי נע ונד ולבסוף כתיב (בראשית ד, טז) וישב בארץ נוד,אמר רב יהודה גלות מכפרת שלשה דברים שנאמר (כה אמר ה' וגו') היושב בעיר הזאת ימות בחרב ברעב ובדבר והיוצא ונפל אל הכשדים הצרים עליכם יחיה והיתה לו נפשו לשלל,ר' יוחנן אמר גלות מכפרת על הכל שנאמר (ירמיהו כב, ל) (כה אמר ה') כתבו את האיש הזה ערירי גבר לא יצלח בימיו כי לא יצלח מזרעו איש יושב על כסא דוד ומושל עוד ביהודה ובתר דגלה כתיב (דברי הימים א ג, יז) ובני יכניה אסיר (בנו) שלתיאל בנו אסיר שעיברתו אמו בבית האסורין שלתיאל ששתלו אל שלא כדרך הנשתלין גמירי שאין האשה מתעברת מעומד | 37b. bWhy would wewant bthis trouble?Perhaps it would be better not to testify at all. bButbe aware, as bis it not already stated: “And he being a witness, whether he has seen or known, if he does not utter it,then he shall bear his iniquity” (Leviticus 5:1)? It is a transgression not to testify when one can do so. bAnd perhaps you will say: Why would wewant bto be responsible for the blood of thisperson? bButbe aware, as bis it not already stated: “When the wicked perish, there is song”(Proverbs 11:10)?, strongGEMARA: /strong bThe Sages taughtin a ibaraita /i: bHow doesthe court describe testimony bbased on conjecture?The court bsays tothe witnesses: bPerhaps you sawthis man about whom you are testifying bpursuing another into a ruin, and you pursued him and found a sword in his hand, drippingwith bblood, and the onewho was ultimately bkilledwas bconvulsing. If you sawonly bthis,it is as if byou saw nothing,and you cannot testify to the murder., bIt is taughtin a ibaraitathat bRabbi Shimon ben Shataḥ saidas an oath: bI willnot bsee the consolationof Israel bif I did notonce bsee oneperson bpursue another into a ruin, and I pursued him and saw a sword in his hand, drippingwith bblood, and the onewho was ultimately bkilledwas bconvulsing. And I said to him: Wicked person, who has killed this man? Either you or I. But what can I do, since your blood is not given over to me, as the Torah states: “At the mouth of two witnesses,or three witnesses, bshall he that is to die be put to death”(Deuteronomy 17:6), and I did not witness you killing him. bThe One Who knowsone’s bthoughts shall punish this man who killed another.The Sages bsaid: They did not move from there before a snake came and bit themurderer, band he died. /b,The Gemara questions this account: bBut was thismurderer bfitto die by being bitten bby a snake? But doesn’t Rav Yosef say, and so the school of Ḥizkiyyaalso btaught: From the day that the Temple was destroyed, although the Sanhedrin ceasedto be extant, the bfourtypes of court-imposed bcapital punishment have not ceased.The Gemara asks: bHave theyreally bnot ceased? But they have ceased,as court-imposed capital punishment is no longer given. bRather,the intention is that bthe ihalakhaofthe bfourtypes of court-imposed bcapital punishment has not ceasedto be applicable.,The Gemara explains: How so? For bone whowould bbe liableto be executed by bstoning, eitherhe bfalls from a roof or an animal mauls himand breaks his bones. This death is similar to death by stoning, in which the one liable to be executed is pushed from a platform and his bones break from the impact of the fall. For bone whowould bbe liableto be executed by bburning, eitherhe bfalls into a fireand is burned bor a snake bites him,as a snakebite causes a burning sensation. For bone whowould bbe liable tobe executed by bslayingthrough decapitation by the sword, beitherhe bis turned over to the authoritiesand they execute him with a sword, bor robbers come upon himand murder him. bOne whowould bbe liableto be executed by bstrangling either drowns in a riverand is choked by the water bor dies of diphtheria [ ibisronekhi /i],which causes his breathing to become constricted. According to this, a murderer, whose verdict in court would be death by slaying, should not be bitten by a snake.,The Sages bsayin explanation: bThatmurderer bhad another sinfor which he deserved execution by burning, and bas the Master says: One who is found liableby the court btoreceive btwotypes of bcourt-imposed capital punishment is sentenced to the harsherof the two, and burning is considered a harsher death than slaying (see 50a).,§ The mishna teaches that in cases of capital law the court warns the witnesses not to testify bbased on conjecture.The Gemara comments: One can infer that it is only bincases of bcapital law that we do notrule based on bconjecture, but incases of bmonetary law, we dorule based on bconjecture. In accordance with whoseopinion is the mishna taught? It is bin accordance withthe opinion of bRabbi Aḥa. As it is taughtin a ibaraita( iTosefta /i, iBava Kamma3:6) that bRabbi Aḥa says:If there was ba ruttingmale bcamelthat was rampaging bamongother bcamels, andthen ba camel was found killed at its side, it is evident that thisrampaging camel bkilled it,and the owner must pay for the damage caused. The ibaraitaindicates that Rabbi Aḥa rules that cases of monetary law are decided based on conjecture.,The Gemara asks: bBut according to your reasoning,with regard to bthatwhich the mishna bteaches,that the court warns the witnesses not to provide btestimonybased on bhearsay,should one infer that it is bincases of bcapital law that we do not saythat testimony based on hearsay is allowed, bbut incases of bmonetary law, we do saythat testimony based on hearsay is allowed? bBut didn’t we learnin a mishna (29a): bIfthe witness bsaid:The defendant bsaid to me:It is true bthat I owethe plaintiff, or if he says: bSo-and-so said to me thatthe defendant bowesthe plaintiff, the witness bhas said nothing,i.e., his testimony is disregarded. These two statements by witnesses are examples of testimony based on hearsay, yet they are not valid in cases of monetary law. A witness’s testimony is not valid testimony bunless he says,for example: The defendant badmitted in our presence tothe plaintiff bthat he owes him two hundred dinars,as by admitting the debt in the presence of witnesses he rendered himself liable to pay the amount that he mentioned., bEvidently, althoughtestimony based on hearsay bis invalid incases of bmonetary law, we tellthe witnesses to be aware of this bin capital law. Here, too,with regard to testimony based on conjecture, one can say that balthoughtestimony based on conjecture bis invalid incases of bmonetary law, we tellthe witnesses to be aware of this bincases of bcapital law. /b,§ The mishna teaches that the court would say: bYou should knowthat cases of capital law are not like cases of monetary law, and would reference the murder of Abel by Cain. bRav Yehuda, son of Rabbi Ḥiyya, says:By employing the plural term for blood, “The voice of your brother’s blood [ idemei /i] cries out to Me from the ground” (Genesis 4:10), the verse bteaches that Cain caused multiple woundsand bmultiple injuries to his brother Abel. AsCain bdid not know from where the soul departs,he struck him multiple times. This continued buntil he came to his neckand struck him there, whereupon Abel died., bAnd Rav Yehuda, son of Rabbi Ḥiyya, says: From the day the earth opened its mouth and received the blood of Abel,its mouth bhas not opened again, as it is stated: “From the corner of the earth have we heard songs: Glory to the righteous”(Isaiah 24:16): One can infer that the songs are heard b“from the corner of the earth,” but not from the mouth of the earth,as the earth never again opened its mouth. bḤizkiyya,Rav Yehuda’s bbrother, raised an objection toRav Yehuda, son of Rabbi Ḥiyya: The verse states concerning Korah and his assembly: b“And the earth opened her mouthand swallowed them up, and their households, and all the men that appertained unto Korah, and all their goods” (Numbers 16:32). Rav Yehuda, son of Rabbi Ḥiyya, bsaid to him:It bopenedagain bfor a deleteriouspurpose; it bdid not openagain bfor a constructivepurpose., bAnd Rav Yehuda, son of Rabbi Ḥiyya, says: Exile atonesfor bhalfof ba sin.As binitiallyit bis writtenin the verse concerning Cain that he said: b“And I shall be a fugitive [ ina /i] and a wanderer [ ivanad]in the earth” (Genesis 4:14), band ultimatelyit bis written:“And Cain went out from the presence of the Lord, band dwelt in the land of Nod”(Genesis 4:16). Rav Yehuda, son of Rabbi Ḥiyya, equates “Nod” with “ inad /i,” and understands that Cain was given only the punishment of being a wanderer. Exile atoned for half his sin, thereby negating the punishment of being a fugitive., bRav Yehuda says: Exile atonesfor bthree matters,i.e., three types of death, bas it is stated: “So says the Lord:Behold, I set before you the way of life and the way of death. bHe that abides in this city shall die by the sword, and by the famine, and by the pestilence; but he that goes out, and falls away to the Chaldeans that besiege you, he shall survive, and his life shall be for him for a prey”(Jeremiah 21:8–9), indicating that exile from Jerusalem will save one from those three deaths., bRabbi Yoḥa says: Exile atones for alltransgressions and renders a sinner like a new person, bas it is statedconcerning the king Jeconiah, a descendant of King David: b“So says the Lord: Write you this man childless, a man that shall not prosper in his days; for no man of his seed shall prosper, sitting upon the throne of David, and ruling anymore in Judah”(Jeremiah 22:30). bAnd afterJeconiah bwas exiled it is written: “And the sons of Jeconiah, the same is Assir, Shealtiel his son”(I Chronicles 3:17). The verse employs the plural “sons of” although he had only one son, Shealtiel. b“Assir,”literally, prisoner, teaches bthat his mother conceived him in prison. “Shealtiel,”literally, planted by God, teaches bthat God planted him in a way atypical ofmost bplants [ ihanishtalin /i],i.e., people. It bis learnedas a tradition bthat a woman does not conceivewhen she is bstandingduring sexual intercourse |
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64. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
| 152b. כל יומא הוה דבר רב יהודה בי עשרה ויתבי בדוכתיה לאחר שבעה ימים איתחזי ליה בחילמיה דרב יהודה ואמר ליה תנוח דעתך שהנחת את דעתי,א"ר אבהו כל שאומרים בפני המת יודע עד שיסתם הגולל פליגי בה רבי חייא ור"ש ברבי חד אמר עד שיסתם הגולל וחד אמר עד שיתעכל הבשר,מאן דאמר עד שיתעכל הבשר דכתיב (איוב יד, כב) אך בשרו עליו יכאב ונפשו עליו תאבל מאן דאמר עד שיסתם הגולל דכתיב (קהלת יב, ז) וישוב העפר על הארץ כשהיה וגו',ת"ר (קהלת יב, ז) והרוח תשוב אל האלהים אשר נתנה תנה לו כמו שנתנה לך בטהרה אף אתה בטהרה משל למלך ב"ו שחלק בגדי מלכות לעבדיו פקחין שבהן קיפלום והניחום בקופסא טפשים שבהן הלכו ועשו בהן מלאכה לימים ביקש המלך את כליו פקחין שבהן החזירום לו כשהן מגוהצין טפשין שבהן החזירום לו כשהן מלוכלכין שמח המלך לקראת פקחין וכעס לקראת טפשין,על פקחין אמר ינתנו כלי לאוצר והם ילכו לבתיהם לשלום ועל טפשין אמר כלי ינתנו לכובס והן יתחבשו בבית האסורים,אף הקב"ה על גופן של צדיקים אומר (ישעיהו נז, ב) יבא שלום ינוחו על משכבותם ועל נשמתן הוא אומר (שמואל א כה, כט) והיתה נפש אדוני צרורה בצרור החיים על גופן של רשעים הוא אומר (ישעיהו מח, כב) אין שלום אמר ה' לרשעים ועל נשמתן הוא אומר (שמואל א כה, כט) ואת נפש אויביך יקלענה בתוך כף הקלע,תניא ר' אליעזר אומר נשמתן של צדיקים גנוזות תחת כסא הכבוד שנאמר והיתה נפש אדני צרורה בצרור החיים ושל רשעים זוממות והולכות [ומלאך אחד עומד בסוף העולם ומלאך אחר עומד בסוף העולם ומקלעין נשמתן זה לזה] שנא' ואת נפש אויביך יקלענה בתוך כף הקלע,א"ל רבה לר"נ של בינונים מאי א"ל איכא שכיבנא לא אמרי לכו האי מילתא הכי אמר שמואל אלו ואלו לדומה נמסרין הללו יש להן מנוח הללו אין להן מנוח אמר (ליה) רב מרי עתידים צדיקים דהוו עפרא דכתיב (קהלת יב, ז) וישוב העפר על הארץ כשהיה,הנהו קפולאי דהוו קפלי בארעא דרב נחמן) נחר בהו רב אחאי בר יאשיה אתו ואמרו ליה לרב נחמן נחר בן גברא אתא ואמר ליה מאן ניהו מר אמר ליה אנא אחאי בר יאשיה א"ל ולאו אמר רב מרי עתידי צדיקי דהוו עפרא א"ל ומני מרי דלא ידענא ליה א"ל והא קרא כתיב וישוב העפר על הארץ כשהיה,אמר ליה דאקרייך קהלת לא אקרייך משלי דכתיב (משלי יד, ל) ורקב עצמות קנאה כל מי שיש לו קנאה בלבו עצמותיו מרקיבים כל שאין לו קנאה בלבו אין עצמותיו מרקיבים,גששיה חזייה דאית ביה מששא אמר ליה ליקום מר לגוויה דביתא אמר ליה גלית אדעתך דאפילו נביאי לא קרית דכתיב (יחזקאל לז, יג) וידעתם כי אני ה' בפתחי את קברותיכם,א"ל והכתיב (בראשית ג, יט) כי עפר אתה ואל עפר תשוב א"ל ההוא שעה אחת קודם תחיית המתים,א"ל ההוא צדוקי לר' אבהו אמריתו נשמתן של צדיקים גנוזות תחת כסא הכבוד אובא טמיא היכא אסקיה לשמואל בנגידא א"ל התם בתוך שנים עשר חדש הוה דתניא כל י"ב חדש גופו קיים ונשמתו עולה ויורדת לאחר י"ב חדש הגוף בטל | 152b. bevery dayof the seven-day mourning period, bRav Yehuda would take tenpeople bandthey would bsit in his place,in the house of the deceased. bAfter seven dayshad passed the deceased bappearedto bRav Yehuda in his dream and said to him: Put your mind to rest, for you have put my mind to rest. /b, bRabbi Abbahu said: Everything people say before the deceased, he knows, untilthe tomb bis sealedwith bthe top-stone. Rabbi Ḥiyya and Rabbi Shimon, son of RabbiYehuda HaNasi, bdisagreed with regard tothe meaning of bthisstatement. bOneof them bsaidthat the deceased is aware buntilthe tomb bis sealedwith bthe top-stone,which is referring to the covering of the grave ( iTosafot /i). bAnd oneof them bsaidthat it is buntil the flesh decomposes. /b, bThe one who saidthat it is buntil the flesh decomposescan support his position based on that bwhich is writtenin the following verse: b“But his flesh grieves for him, and his soul mourns over him”(Job 14:22). This indicates that the deceased is aware of the pain of his flesh in the grave. bThe onewho bsaidthat the deceased is aware only buntilthe tomb bis sealedwith bthe top-stonecan support his view based on that bwhich is writtenin a different verse: b“And the dust returns to the earth as it was,and the spirit returns to God who gave it” (Ecclesiastes 12:7). This indicates that when the body returns to the earth, the spirit also returns to its place and is no longer aware of what is happening to the body., bThe Sages taughtwith regard to the verse: b“And the spirit returns to God who gave it”(Ecclesiastes 12:7) that the words: Who gave it, mean: As it was given. In other words, bgive it to Him as He gave it to you;just as He gave it to you bin purity, you tooshould return it to God bin purity.The Gemara cites ba parable of a king of flesh and blood who distributed royal garments to his servants. The wise ones folded them and placed them in a box [ ikufsa /i]to protect them, whereas bthe foolish ones went and worked in them.After ba period of time the king requestedthat bhis garmentsbe returned to him. The bwise ones returned them to him pressed,as they were when the servants received them, and bthe foolish ones returned them dirty. The king was happy to greet the wise ones and angry to greet the foolish ones. /b, bWith regard to the wise ones he said: My garments shall be givenback bto the storehouse, and let them go to their homes in peace. And with regard to the foolish ones he said: My garments shall be given to the launderer, and they,the fools, bwill be locked up in prisonas a punishment for degrading the king’s garments for their own purposes., bThe Holy One, Blessed be He, alsoacts in this way. bWith regard to the bodies of the righteous,which are likened to the royal garments that are well kept, bit states: “He enters into peace, they rest on their bedseach one that walks in his uprightness” (Isaiah 57:2). bAnd with regard to their souls, it states: “And the soul of my lord shall be bound in the bundle of lifewith the Lord your God” (I Samuel 25:29). And conversely, bwith regard to the bodies of the wicked, it states: “There is no peace, says the Lord, for the wicked”(Isaiah 57:21), band with regard to their souls, it states: “And the souls of your enemies He shall sling out in the hollow of a sling”(I Samuel 25:29)., bIt was taughtin a ibaraitathat bRabbi Eliezer says: The souls of the righteous are stored beneath the Throne of Glory, as it is stated: “And the soul of my lord shall be bound in the bundle of life”(I Samuel 25:29). bAndthe souls bof the wicked are continuously tied up, and one angel stands atone bend of the world and another angel stands atthe other bend of the world and they sling the soulsof the wicked back and forth bto one another, as it is stated: “And the souls of your enemies He shall sling out in the hollow of a sling”(I Samuel 25:29)., bRabba said to Rav Naḥman: Whathappens to the souls bof middling people,who are neither righteous nor wicked? Rav Naḥman bsaid to him:It is good that you asked me this question, for even bif I were dead I would nothave been able bto tell youthat. As bShmuel said as follows: These and those,the souls of the wicked and of the middling people, bare handed over to Duma,the angel in charge of spirits. But bthese,the souls of the middling people, bhave rest, and these,the souls of the wicked, bdo not have rest. Rav Mari said:Even the bodies of bthe righteous willnot be preserved and will bbecome dust, as it is written: “And the dust returns to the earth as it was”(Ecclesiastes 12:7).,The Gemara cites a related story: bThe diggers who were digging in Rav Naḥman’s landcame upon a grave, and bRav Aḥai bar Yoshiya,who was buried there, brebuked them. They came and said to Rav Naḥman: Adeceased bpersonjust brebuked us.Rav Naḥman bcame and said tothe person buried there: bWho is the Master,i.e., who are you? He bsaid to him: I am Aḥai bar Yoshiya.Rav Naḥman bsaid to him:How has your body been preserved? bDidn’t Rav Mari saythat bthe righteous will turn to dust?Rav Aḥai bsaid to him: And who is Mari, whom I do not know?Why should I be concerned about what he says? Rav Naḥman bsaid to him:Even without Rav Mari’s statement, bthere is anexplicit bverse which is written: “And the dust will return to the earth as it was”(Ecclesiastes 12:7).,Rav Aḥai bsaid to him: Whoever taught youthe book of bEcclesiastes did not teach youthe book of bProverbs, for it is writtenin Proverbs: “A tranquil heart is the life of the flesh, bbut envy is the rotting of the bones”(Proverbs 14:30). This means that banyone who has envy in his heartduring his lifetime, bhis bones rotin the grave, and banyone who does not have envy in his heart, his bones do not rot. /b,Rav Naḥman btouched himand bsaw that he had substance.Rav Naḥman bsaid to him: Let the Master ariseand come binto my house.Rav Aḥai bsaid to him: You have revealedthat byou have not even studied Prophets,and it is not just the Writings of which you are ignorant, bfor it is written: “And you shall know that I am the Lord when I open up your gravesand lift you up from your graves, My nation” (Ezekiel 37:13). As long as the dead have not been instructed to leave their graves, leaving of their own accord is prohibited.,Rav Naḥman once again asked Rav Aḥai about the preservation of the flesh, and bhe said: But it is written: “For you are dust and you shall return to dust”(Genesis 3:19), so why has your body not turned into dust? He bsaid to him: Thatverse applies to the righteous only bone hour before the resurrection of the dead,so that they, too, may be created anew (Maharsha)., bA certain apostateonce bsaid to Rabbi Abbahu: You saythat bthe souls of the righteous are stored beneath the Throne of Glory,but if so, bhow did the oracle woman raise up Samuel using necromancyif his soul was no longer in this world? Rabbi Abbahu bsaid to him: There, it was within twelve monthsof his death, bas it was taughtin a ibaraita /i: For ba full twelve monthsa deceased person’s bbody remains and his soul ascends and descends,such that it is sometimes in this world with its body. bAfter twelve months, the body ceasesto exist |
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65. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)
| 48b. כמין שני חוטמין דקין (ואחד) מעובה ואחד דק כדי שיהו שניהם כלין בבת אחת מערבו של מים מזרחו של יין עירה של מים לתוך של יין ושל יין לתוך של מים יצא,ר' יהודה אומר בלוג היה מנסך כל שמונה ולמנסך אומר לו הגבה ידך שפעם אחד נסך אחד על גבי רגליו ורגמוהו כל העם באתרוגיהן,כמעשהו בחול כך מעשהו בשבת אלא שהיה ממלא מערב שבת חבית של זהב שאינה מקודשת מן השילוח ומניחה בלשכה נשפכה נתגלתה היה ממלא מן הכיור שהיין והמים מגולין פסולין לגבי מזבח:, big strongגמ׳ /strong /big מנא הנ"מ אמר רב עינא דאמר קרא (ישעיהו יב, ג) ושאבתם מים בששון וגו',הנהו תרי מיני חד שמיה ששון וחד שמיה שמחה א"ל ששון לשמחה אנא עדיפנא מינך דכתיב (ישעיהו לה, י) ששון ושמחה ישיגו וגו' א"ל שמחה לששון אנא עדיפנא מינך דכתיב (אסתר ח, יז) שמחה וששון ליהודים א"ל ששון לשמחה חד יומא שבקוך ושויוך פרוונקא דכתיב (ישעיהו נה, יב) כי בשמחה תצאו א"ל שמחה לששון חד יומא שבקוך ומלו בך מיא דכתיב ושאבתם מים בששון,א"ל ההוא מינא דשמיה ששון לר' אבהו עתידיתו דתמלו לי מים לעלמא דאתי דכתיב ושאבתם מים בששון א"ל אי הוה כתיב לששון כדקאמרת השתא דכתיב בששון משכיה דההוא גברא משוינן ליה גודא ומלינן ביה מיא:,עלה בכבש ופנה לשמאלו כו': ת"ר כל העולים למזבח עולין דרך ימין ומקיפין ויורדין דרך שמאל חוץ מן העולה לשלשה דברים הללו שעולין דרך שמאל וחוזרין על העקב ואלו הן ניסוך המים וניסוך היין ועולת העוף כשרבתה במזרח:,אלא שהיו משחירין: בשלמא דיין משחיר דמיא אמאי משחיר כיון דאמר מר עירה של מים לתוך של יין ושל יין לתוך של מים יצא של מים אתי לאשחורי:,ומנוקבים כמין ב' חוטמין וכו': לימא מתניתין ר' יהודה היא ולא רבנן דתנן רבי יהודה אומר בלוג היה מנסך כל שמונה דאי רבנן כי הדדי נינהו,אפי' תימא רבנן חמרא סמיך מיא קליש,הכי נמי מסתברא דאי רבי יהודה רחב וקצר אית ליה דתניא רבי יהודה אומר שני קשוואות היו שם אחד של מים ואחד של יין של יין פיה רחב של מים פיה קצר כדי שיהו שניהם כלין בבת אחת ש"מ:,מערבו של מים: ת"ר מעשה בצדוקי אחד שניסך על גבי רגליו ורגמוהו כל העם באתרוגיהן ואותו היום נפגמה קרן המזבח והביאו בול של מלח וסתמוהו לא מפני שהוכשר לעבודה אלא מפני שלא יראה מזבח פגום | 48b. with btwo thinperforated bnose-likeprotrusions. bOneof the basins, used for the wine libation, had a perforation that was bbroad, and one,used for the water libation, had a perforation that was bthin, so thatthe flow of bboththe water and the wine, which do not have the same viscosity, would bconclude simultaneously.The basin to the bwest ofthe altar was bfor water,and the basin to the beast ofthe altar was bfor wine.However, if bone pouredthe contents of the basin bof water intothe basin bof wine, orthe contents of the basin bof wine intothe basin bof water, he fulfilledhis obligation, as failure to pour the libation from the prescribed location does not disqualify the libation after the fact., bRabbi Yehuda says:The basin for the water libation was not that large; rather, bone would pourthe water bwitha vessel that had a capacity of bone ilog /ion ball eightdays of the Festival and not only seven. bAndthe appointee bsays to the one pouringthe water into the silver basin: bRaise your hand,so that his actions would be visible, bas one timea Sadducee priest intentionally bpouredthe water bon his feet,as the Sadducees did not accept the oral tradition requiring water libation, and in their rage ball the people pelted him with their ietrogim /i. /b,Rabbi Yehuda continues: bAs its performance during the week, so is its performance on Shabbat, exceptthat on Shabbat one would not draw water. Instead, bon Shabbat eve, one would fill a golden barrel that was not consecratedfor exclusive use in the Temple bfrom the Siloampool, band hewould bplace it in theTemple bchamberand draw water from there on Shabbat. If the water in the barrel bspilled,or if it bwas exposedovernight, leading to concern that a snake may have deposited poison in the water, bone would fillthe jug with water bfrom the basinin the Temple courtyard, bas exposed wine or water is unfit for the altar.Just as it is prohibited for people to drink them due to the potential danger, so too, they may not be poured on the altar., strongGEMARA: /strong With regard to the customs accompanying the drawing of the water, the Gemara asks: bFrom where are these mattersderived? bRav Eina saidthat it is bas the verse states: “With joy [ isason /i] you shall draw waterout of the springs of salvation” (Isaiah 12:3), indicating that the water was to be drawn from the spring and the rite performed in extreme joy.,Apropos this verse, the Gemara relates: There were bthese two heretics, one named Sason and one named Simḥa. Sason said to Simḥa: I am superior to you, as it is written: “They shall obtain joy [ isason /i] and happiness [ isimḥa /i],and sorrow and sighing shall flee” (Isaiah 35:10). The verse mentions joy first. bSimḥa said to Sason,On the contrary, bI am superior to you, as it is written: “There was happiness [ isimḥa /i] and joy [ isason /i] for the Jews”(Esther 8:17). bSason said to Simḥa: One day they will dismiss you and render you a messenger [ iparvanka /i], as it is written: “For you shall go out with happiness [ isimḥa /i]”(Isaiah 55:12). bSimḥa said to Sason: One day they will dismiss you and draw water with you, as it is written: “With joy [ isason /i] you shall draw water.” /b,The Gemara relates a similar incident: bA certain heretic named Sason said to Rabbi Abbahu: You areall bdestined to draw water for me in the World-to-Come, as it is written: “With isasonyou shall draw water.”Rabbi Abbahu bsaid to him: If it had been written: For isason /i,it would have been bas you say; now that it is written: With isason /i,it means that bthe skin of that man,you, bwill be rendered a wineskin, and we will draw water with it. /b,§ The mishna continues: The priest bascended the rampof the altar band turned to his left. The Sages taught: All who ascend the altar ascendand turn bviathe bright, and circlethe altar, band descend viathe bleft.This is the case bexcept for one ascendingto perform one of bthese three tasks, asthe ones who perform these tasks bascend viathe bleft, andthen bturn ontheir bheel and returnin the direction that they came. bAndthese tasks bare: The water libation, and the wine libation, and the birdsacrificed as ba burnt-offering when there weretoo bmanypriests engaged in the sacrifice of these burnt-offerings bin thepreferred location beastof the altar. When that was the case, additional priests engaged in sacrificing the same offering would pinch the neck of the bird west of the altar.,The mishna continues: Rabbi Yehuda said that they were limestone, not silver, basins, bbut they would blackendue to the wine. The Gemara asks: bGranted,the basin bfor wine blackeneddue to the wine; however, bwhy did thebasin bfor water blacken?The Gemara answers: bSince the Master saidin the mishna: However, if boneinadvertently bpouredthe contents of the basin bof water intothe basin bof wine orthe contents of the basin bof wine intothe basin bof water, he fulfilledhis obligation. Then even the basin bfor waterwould bcome to blackenover the course of time as well.,§ The mishna continues: bAndthe two basins were bperforatedat the bottom with btwo thin,perforated, bnose-likeprotrusions, one broad and one thin. The Gemara asks: bLet us saythat bthe mishna isin accordance with the opinion of bRabbi Yehuda and notwith that of bthe Rabbis, as we learnedin the mishna that bRabbi Yehuda says: One would pourthe water bwitha vessel that had a capacity of bone ilog /ion ball eightdays of the Festival, unlike the wine libation, for which a three- ilogbasin was used. According to his opinion, there is a difference between the capacity of the wine vessel and that of the water vessel; therefore, it is clear why the opening in the wine vessel was broader. bAs, ifthe mishna is in accordance with the opinion of bthe Rabbis, they are the sameas the capacity of the water basin, three ilog /i. Why, then, were there different sized openings?,The Gemara answers: bEvenif byou saythat the mishna is in accordance with the opinion of bthe Rabbis,the reason for the different-sized openings is that bwine is thickand bwater is thin,and therefore wine flows more slowly than water. In order to ensure that the emptying of both basins would conclude simultaneously, the wine basin required a wider opening., bSo too, it is reasonableto establish that the mishna is in accordance with the opinion of the Rabbis, bas, ifit is in accordance with the opinion of bRabbi Yehuda,unlike the description of the two openings in the mishna as broad and thin, elsewhere he bis ofthe opinion that the openings bas wide and narrow, as it was taughtin a ibaraitathat bRabbi Yehuda says: There were twosmall bpipes there, one for water and one for wine. The mouth ofthe pipe bfor wine was wide and the mouth ofthe pipe bfor water was narrow, so thatthe emptying of both basins bwould conclude simultaneously.The disparity between wide and narrow is greater than the disparity between broad and thin, thereby facilitating the simultaneous emptying of the three- ilogand one- ilogbasins according to Rabbi Yehuda. The Gemara concludes: Indeed, blearn from itthat the mishna is not in accordance with the opinion of Rabbi Yehuda.,§ The mishna continues: The basin to the bwest ofthe altar was bfor water,and the basin to the east of the altar was for wine, and they would tell the one pouring the water to raise his hand. bThe Sages taught:There was ban incident involving one Sadduceepriest bwho pouredthe water bon his feet,and in anger ball the people pelted him with their ietrogim /i. And that day, the horn of the altar was damagedas a result of the pelting and the ensuing chaos. bThey brought a fistful of salt and sealedthe damaged section, bnot because it renderedthe altar bfit for theTemple bservice, butin deference to the altar, bso that the altar would not be seenin its bdamagedstate. |
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66. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)
| 102b. ומי איכא כי האי גוונא אין דחזיוה רבנן לרב יהודה דנפק בחמשא זוזי מוקי לשוקא,אמר רב יהודה אמר רב יבמה שהגדילה בין האחין מותרת לינשא לאחד מן האחין ואין חוששין שמא חלצה סנדל לאחד מהן טעמא דלא חזינן הא חזינן חיישינן,והא תניא בין שנתכוון הוא ולא נתכוונה היא בין שנתכוונה היא ולא נתכוון הוא חליצתה פסולה עד שיתכוונו שניהם כאחד הכי קאמר אע"ג דחזינן אין חוששין שמא כוונו,ואיכא דאמרי טעמא דלא חזינן הא חזינן חוששין ודקא תנא בעי כוונה הני מילי לאישתרויי לעלמא אבל לאחין מיפסלא,אמר רב יהודה אמר רב סנדל התפור בפשתן אין חולצין בו שנאמר (יחזקאל טז, י) ואנעלך תחש ואימא תחש אין מידי אחרינא לא נעל נעל ריבה,אי נעל נעל ריבה אפי' כל מילי נמי אם כן תחש מאי אהני ליה,בעא מיניה רבי אלעזר מרב הוא של עור ותריסיותיו של שער מהו אמר ליה מי לא קרינן ביה ואנעלך תחש אי הכי כולו של שער נמי ההוא קרקא מקרי,אמר ליה רב כהנא לשמואל ממאי דהאי וחלצה נעלו מעל רגלו מישלף הוא דכתיב (ויקרא יד, מ) וחלצו את האבנים אשר בהן הנגע,ואימא זרוזי הוא דכתיב (במדבר לא, ג) החלצו מאתכם אנשים לצבא התם נמי שלופי מביתא לקרבא,והכתיב (איוב לו, טו) יחלץ עני בעניו בשכר עניו יחלצו מדינה של גיהנם,אלא הא דכתיב (תהלים לד, ח) חונה מלאך ה' סביב ליראיו ויחלצם בשכר יראיו יחלצם מדינה של גיהנם,אלא הא דכתיב (ישעיהו נח, יא) ועצמותיך יחליץ ואמר רבי אלעזר זו מעולה שבברכות ואמר רבא זרוזי גרמי אין משמע הכי ומשמע הכי דהכא אי ס"ד זרוזי הוא א"כ לכתוב רחמנא וחלצה נעלו ברגלו,אי כתב רחמנא ברגלו ה"א ברגלו אין בשוקו לא כתב רחמנא מעל רגלו דאפילו בשוקו א"כ לכתוב רחמנא במעל רגלו מאי מעל רגלו ש"מ מישלף הוא,אמר ליה ההוא מינא לר"ג עמא דחלץ ליה מריה מיניה דכתיב (הושע ה, ו) בצאנם ובבקרם ילכו לבקש את ה' ולא ימצאו חלץ מהם,אמר ליה שוטה מי כתיב חלץ להם חלץ מהם כתיב ואילו יבמה דחלצו לה אחין מידי מששא אית ביה:,באנפיליא חליצתה פסולה כו': למימרא דאנפיליא לאו מנעל הוא,ותנן נמי אין התורם נכנס לא בפרגוד חפות ולא באנפיליא ואין צריך לומר במנעל וסנדל לפי שאין נכנסין במנעל וסנדל לעזרה,ורמינהו אחד מנעל וסנדל ואנפיליא לא יטייל בהן לא מבית לבית ולא ממטה למטה,אמר אביי דאית ביה כתיתי ומשום תענוג אמר ליה רבא ומשום תענוג בלא מנעל ביום הכפורים מי אסירי והא רבה בר רב הונא כריך סודרא אכרעיה ונפיק אלא אמר רבא לא קשיא כאן באנפיליא של עור כאן באנפיליא של בגד,ה"נ מסתברא דאי לא תימא הכי קשיא יום הכפורים איום הכפורים דתניא לא יטייל אדם בקורדקיסין בתוך ביתו אבל מטייל הוא באנפילין בתוך ביתו אלא לאו ש"מ כאן באנפיליא של עור כאן באנפיליא של בגד ש"מ,תניא כוותיה דרבא חלצה במנעל הנפרם שחופה את רוב הרגל בסנדל הנפחת שמקבל את רוב הרגל בסנדל של שעם ושל סיב בקב הקיטע במוק בסמיכת הרגלים באנפיליא של עור והחולצת מן הגדול | 102b. The Gemara asks: bIs there really a case like thiswhere people wear one shoe on top of another? The Gemara answers: bYes, for the Sages saw Rav Yehuda, who went outonce bto the market wearing five pairs ofshoes, which were similar to bslippers,one on top of another., bRav Yehuda saidanother ihalakhathat bRav said:An underage iyevamawho grew up amongher husband’s bbrothersbefore any iḥalitzawas performed bis permitted to marry one of the brothersthrough levirate marriage, band we are not concernedabout the possibility bthatduring the time she was in the company of her iyevamin bshe removed a sandal from one of them,and thereby she would have already performed iḥalitza /i. The Gemara infers from this statement: bThe reasonit is permitted to perform levirate marriage now bisspecifically bthat we did not seeher remove one of their shoes, bbut ifin fact bwe did seeher do so, bwe are concernedand treat her as a iyevamawho already performed iḥalitzaand is thereby forbidden to all the brothers.,The Gemara challenges: bBut isn’t it taughtin a ibaraita /i: bWhether he intendedto perform iḥalitza band she did not intendto, bor whether she intendedto perform iḥalitza band he did not intend to, the iḥalitzais invalid, unless they both intended it as oneto perform a proper act of iḥalitza /i? The Gemara answers: bThis is whatRav bsaid: Even if wedid bseethat she removed a shoe from one of them, bwe are not concerned that perhaps they intended toperform iḥalitza /i., bAnd there arethose bwho saythe inference from Rav’s statement should be made in the opposite manner: bThe reasonit is permitted for her to perform levirate marriage now bisspecifically bthat we did not seeher remove a shoe from one of the brothers. bBut if we did see, we would be concernedand would treat her as a iyevamawho already performed iḥalitza /i, despite our knowledge that she did not intend to perform iḥalitza /i. bAndwith regard to bthat which was taughtin the ibaraita /i, bthat intention is required, this appliesonly as far as validating the act of iḥalitzain order bto permit her to marry a stranger. Butperforming an act of iḥalitzaeven without intention is sufficient to bdisqualify her for the brothers,rendering prohibited an act of levirate marriage afterward., bRav Yehudaalso bsaidthat bRav said: One may not perform iḥalitzausing a sandalthat was bsewntogether bwiththreads made of bflax, as it is stated: “And I made you shoes of itaḥashskin”(Ezekiel 16:10), which is the skin of an animal, implying that a shoe is something made entirely of leather. The Gemara challenges: If the source is “ itaḥash /i,” blet us say:A shoe made of itaḥashskin, yes,it is valid; but if made of banything else, no.The Gemara rejects this: Because b“shoe”and b“shoe”are written in the Torah multiple times, this bamplifiesand includes all types of shoes crafted from leather skins as valid for performing iḥalitza /i.,The Gemara asks: bIfthe inclusion of the words b“shoe”and b“shoe” amplifies,then should one include as valid for performing iḥalitzashoes crafted from beven anyother bmaterials as well,including those not produced from leather at all? The Gemara answers: bIf so, what purpose does “ itaḥash /i” serve,as nothing is learned from it? Rather, from the word itaḥashit is derived that the shoe must be crafted entirely of leather, but all types of leather are included because the word “shoe” is repeated in the Torah numerous times., bRabbi Elazar asked Rav:What is the status of the following type of sandal used for performing iḥalitza /i? In a case where bit,the shoe itself, bis made of leather, andthe sections that hold bits straps [ itereisiyyot /i]are made bof hair,as they were woven together with goat’s hair, bwhat isthe ihalakha /i? bHe said to him: Do we not refer tosuch a sandal bas: “And I made you shoes of itaḥash /i”?Since it is crafted from material that comes from an animal it is valid. The Gemara asks: bIf that is so,i.e., that anything derived from an animal is valid, then even if it is fashioned bentirely of hair it should also bevalid. The Gemara answers: bThat would be called a slipper,not a shoe., bRav Kahana said to Shmuel: From where is it known that thisphrase: b“And she shall remove [ iḥaltza /i] his shoe from on his foot”(Deuteronomy 25:9), bmeans to remove? As it is written:“Then the priest shall command, band they shall take out [ iḥiltzu /i] the stones in which the plague is”(Leviticus 14:40), indicating that the word iḥaltzameans that they shall remove the stones from their place.,The Gemara asks whether the word iḥaltzacan be interpreted differently based upon its apparent meaning in other contexts: bButcould you bsay it isa term for bstrengthening, as it is written: “Arm [ iheḥaletzu /i] men from among you for the army”(Numbers 31:3), meaning that men among you will be strengthened and take up arms to prepare for battle? The Gemara answers: bThere too,the meaning of the word is referring to taking something from its place, as it means bremovingpeople bfrom their housesin order bto goout bto war. /b,The Gemara challenges: bBut isn’t it written: “He delivers [ iyeḥaletz /i] the afflicted by His affliction [ ibe’onyo /i]”(Job 36:15)? This indicates that the afflicted one becomes stronger due to his affliction, as, if the intention was to deliver him from his affliction, it should have said: From His affliction, rather than “by His affliction.” The Gemara answers that the verse should be interpreted as follows: iBe’onyo /i, in other words, bas reward for hissuffering from baffliction, He shall deliver him from the judgment of Gehenna,as is understood from the term ibe’onyo /i, through the reward due to his affliction.,The Gemara challenges further: bButwith regard to bthat it is written: “The angel of the Lord encamps around those who fear Him and delivers them [ ivayeḥaltzem /i]”(Psalms 34:8), doesn’t ivayeḥaltzemrather mean: He shall strengthen them? The Gemara answers: The verse means: bAs a reward for those that fear Him, He shall deliver them from the judgment of Gehenna.Therefore, the Gemara interprets ivayeḥaltzemas “delivers them,” not as: Strengthens them.,The Gemara challenges further: bButwith regard to bthat which is written:“And the Lord will guide you, and satisfy your soul in drought, band make your bones strong [ iyaḥalitz /i]”(Isaiah 58:11), band Rabbi Elazar saidregarding that verse: bThis is the greatest of blessings, and Rava saidit means: bStrengthening of bones.This seems to indicate that the root of the word iḥalitzais referring to strengthening. The Gemara answers: bYes, it has this connotation, and it has this connotation,i.e., the root iḥ-l-tzsometimes connotes removal and sometimes connotes strengthening. bBut here,only one meaning is possible, as, bif it enters your mindthat iḥalitzahere bconnotes strengthening, then let the Merciful One writein the Torah: bShe shall strengthen [ iḥaletza /i] his shoe on his foot [ iberaglo /i],indicating that she should tighten the shoe on his foot, rather than stating: “From on his foot [ ime’al raglo /i],” which indicates that she is removing something from his foot.,The Gemara responds: bIf the Merciful One had writtenin the Torah: bOn his foot [ iberaglo /i], I would have saidshe must strengthen and tighten the shoe bon his foot, yes, but on his calf, no;and if his foot were amputated she may no longer perform iḥalitza /i. Therefore, bthe Merciful One writesin the Torah: b“From on his foot [ ime’al raglo /i],”to teach that she may strengthen the shoe beven on his calf,which is part of the leg, or iregel /i, above the foot. The Gemara answers: bIf so,and iḥalitzareally means strengthening, blet the Merciful One writein the Torah: She shall strengthen his shoe bon the upper part of his foot [ ibeme’al raglo /i],indicating that the shoe can also be tightened on the area of the calf. bWhatthen bisthe meaning of b“from on his foot [ ime’al raglo /i],”which is written in the verse? bLearn from herethat in this context the word iḥalitzaclearly bindicates removal,meaning that the mitzva of iḥalitzais for the iyevamato remove the shoe of the iyavamand not to tighten it on his foot.,Parenthetical to this discussion, the Gemara relates: bA certain heretic said to Rabban Gamliel:You, the children of Israel, are ba nation whose Master removed [ iḥalatz /i] Himself from them,for God has left you in much the same way in which a iyavamwould perform iḥalitzawith his iyevama /i, bas it is written: “With their flocks and with their herds they shall go to seek the Lord, but they shall not find Him. He has removed [ iḥalatz /i] Himself from them [ imeihem /i]”(Hoshea 5:6). The heretic tried to use this verse as scriptural support that God has performed iḥalitzawith the Jewish people., bHe,Rabban Gamliel, bsaid to him: Imbecile, does it say: He performed iḥalitzato them [ ilahem /i]?Rather, bit says “ iḥalatzfrom them [ imeihem /i],”meaning it is as if they, the Jewish people, performed iḥalitzaon Him. bBut if a iyevamahad her shoe removed by her iyevamin /i, does this have any significance?Here too, the meaning of the verse is that the nation of Israel abandoned God by removing themselves from Him, and this abandonment has no significance.,The Gemara analyzes the phrase used in the mishna that discusses the types of shoes that can be used for iḥalitza /i. It was taught in the mishna that if he was wearing ba soft shoe [ ianpileya /i]made of cloth for iḥalitza /i, bher iḥalitzais invalid.The Gemara explains: bThat is to say that an ianpileyais notconsidered ba shoe. /b, bAnd we also learnedsimilarly in a mishna ( iShekalim3:2): bThe one who collects the fundsof shekels donated to the Temple from the chamber and puts them it into baskets in order to be used bmay not enterto collect the funds bwearing a garment [ ipargod /i] that is cuffed [ iḥafut /i], nor wearing an ianpileya /i, and needless to saythat he may not enter wearing ba shoe or a sandal, because one may not enterthe Temple bcourtyard wearing a shoe or a sandal.It is prohibited for the one collecting funds from the chamber to enter the chamber wearing a garment or footwear in which money could be hidden, lest people come to suspect that he hid in them funds collected from the chamber. In any case, the wording of the mishna indicates that an ianpileyais not considered a type of shoe, since it is permitted to enter the Temple wearing an ianpileyawhen there is no reason for suspicion, unlike a shoe or sandal, which can never be worn in the Temple., bAndthe Gemara braises a contradictionfrom a ibaraitaconcerning what footwear is permitted on Yom Kippur, which seems to indicate otherwise: The halakha is bthe same for asoft leather bshoe, and ahard leather bsandal, and an ianpileya /i, as one may not walk in them from one house to another, nor from one bed to anotheron Yom Kippur, due to the prohibition against wearing shoes, indicating that at least as far as Yom Kippur is concerned, an ianpileyais considered a shoe., bAbaye said:There, with regard to Yom Kippur, it is referring to an ianpileya bthat has cushioning, andthis is forbidden bdue to the pleasurethat one derives from cushioned footwear on a day when people are commanded to afflict themselves. bRava said to him: Butis footwear bthat is not consideredto be bshoes forbidden on Yom Kippur due tothe bpleasureone derives from wearing them? bBut Rabba bar Rav Huna would wrap a scarf on his feet and go outon Yom Kippur so his feet would not be injured, implying that there is no prohibition against wearing something comfortable on one’s foot, as long as it is not defined as a shoe. bRather, Rava said: Thisis bnot difficult. Here,when they said that an ianpileyahas the status of a shoe, it is referring to ban ianpileya /imade bof leather. There,when they do not consider it a shoe, it is referring to ban ianpileya /imade bof cloth. /b,The Gemara adds: bAnd so too, it is reasonableto distinguish in this manner, bas, if you do not say so, itis bdifficultto reconcile the seeming contradiction between one statement about bYom Kippur andanother statement about bYom Kippur. As it is taughtin a ibaraita /i: bA person shall not walkwhile wearing bslippers [ ikordakisin /i] within his houseon Yom Kippur, bbut he may walkwhile wearing ban ianpileyawithin his house.This would imply that wearing an ianpileyais permitted, but the ibaraitaquoted above taught that it is prohibited. bRather,must one bnot conclude from herethat bhere,where it indicates that an ianpileyais forbidden, it is referring bto an ianpileya /imade bof leather,as they are considered like a shoe, and bthere,where an ianpileyais permitted, it is referring bto an ianpileya /imade bof cloth?The Gemara concludes: Indeed, blearn from herethat it is so.,It bis taughtin a ibaraita bin accordance withthe opinion bof Rava:If bshe performed iḥalitzausing a shoe whose seams were opened up, whichstill bcovered most of the foot;or if she performed iḥalitza bwith a sandalwhose sole bwaspartially bopened thatstill bheld most of the foot;or if she performed iḥalitza bwith a sandalmade bof cork [ isha’am /i], or of fibersfrom a tree; or bwith a prosthetic foot of an amputee;or bwith a felt shoe [ imuk /i];or bwith a leg blanketthat an amputee makes for his feet as a covering in which to put the stumps of his legs, which is not an actual shoe; or bwith a leather ianpileya /i; andlikewise, a woman bwho performs iḥalitza /iwith her iyavamwhen he is an badult man, /b |
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67. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
| 5a. אמר רב יוסף סמיכה איכא בינייהו למ"ד כל הכתוב בהן מעכב בהן סמיכה מעכבא למ"ד דבר שאין מעכב לדורות אין מעכב בהן סמיכה לא מעכבא,ולדורות מנא לן דלא מעכבא דתניא (ויקרא א, ד) וסמך ונרצה וכי סמיכה מכפרת והלא אין כפרה אלא בדם שנאמר (ויקרא יז, יא) כי הדם הוא בנפש יכפר,ומה ת"ל וסמך ונרצה שאם עשאה לסמיכה שירי מצוה מעלה עליו הכתוב כאילו לא כפר וכפר,רב נחמן בר יצחק אמר תנופה איכא בינייהו למ"ד כל הכתוב בהן מעכב בהן מעכבא ולמ"ד דבר שאין מעכב לדורות אין מעכב בהן לא מעכבא,ולדורות מנא לן דלא מעכבא דתניא (ויקרא יד, כא) לתנופה לכפר וכי תנופה מכפרת והלא אין כפרה אלא בדם שנאמר כי הדם הוא בנפש יכפר ומה ת"ל לתנופה לכפר שאם עשאה לתנופה שירי מצוה מעלה עליו הכתוב כאילו לא כפר וכפר,רב פפא אמר פרישת שבעה איכא בינייהו למ"ד כל הכתוב בהן מעכב בהן מעכבא למ"ד דבר שאינו מעכב לדורות אינו מעכב בהן לא מעכבא,ולדורות מנא לן דלא מעכבא מדקא תני מתקינין ולא קתני מפרישין,רבינא אמר ריבוי שבעה ומשיחה שבעה איכא בינייהו למ"ד כל הכתוב בהן מעכב בהן מעכבא למ"ד דבר שאין מעכב לדורות אין מעכב בהן לא מעכבא,ולדורות מנא לן דלא מעכבא דתניא (ויקרא טז, לב) וכפר הכהן אשר ימשח אותו ואשר ימלא את ידו לכהן תחת אביו מה תלמוד לומר,לפי שנאמר (שמות כט, ל) שבעת ימים ילבשם הכהן תחתיו מבניו אין לי אלא נתרבה שבעה ונמשח שבעה נתרבה שבעה ונמשח יום אחד נתרבה יום אחד ונמשח שבעה מניין תלמוד לומר אשר ימשח אותו ואשר ימלא את ידו מ"מ,אשכחן ריבוי שבעה לכתחלה משיחה שבעה לכתחלה מנא לן,איבעית אימא מדאיצטריך קרא למעוטה ואיבעית אימא דאמר קרא (שמות כט, כט) ובגדי הקדש אשר לאהרן יהיו לבניו אחריו למשחה בהם ולמלא בם את ידם איתקש משיחה לריבוי מה ריבוי שבעה אף משיחה שבעה,מאי טעמא דמ"ד כל הכתוב בהן מעכב אמר רבי יצחק בר ביסנא אמר קרא (שמות כט, לה) ועשית לאהרן ולבניו ככה ככה עיכובא הוא תינח כל | 5a. bRav Yosef said:The practical difference bbetween themrelates to the question of bplacing handson the head of an animal brought as an offering. According bto the one who said:Failure to perform ballthe details bthat are written in itsregard, including details that do not invalidate offerings throughout the generations, binvalidatesthe inauguration, failure to perform the bplacingof bhandson the head of the animal balso invalidatesthe inauguration. According bto the one who said: A matter that does not invalidateofferings bthroughout the generations does not invalidatethe inauguration, failure to perform the bplacingof bhandson the head of the animal bdoes not invalidatethe inauguration., bAndwith regard to the ihalakhotof offerings that apply bthroughout the generationsthe Gemara asks: bFrom where do we derivethat failure to place hands on the head of the animal bdoes not invalidatethe offering? The Gemara answers: bAs it was taughtin a ibaraitathat the verse states: b“And he shall placehis hand on the head of the burnt-offering, band it shall be acceptedfor him to atone on his behalf” (Leviticus 1:4). bDoesthe bplacingof bhands atonefor one’s sins? bIsn’t atonementaccomplished bonly bythe sprinkling of bthe blood, as it is stated: “For it is the blood that makes atonement by reason of the life”(Leviticus 17:11)?, bAndfor bwhatpurpose, then, bdoes the verse state: “And he shall place…and it shall be accepted”?It teaches that if bone deemedthe ritual of bplacing handsto be ba peripheral aspect of the mitzvaand consequently failed to perform it, bthe verse ascribes to himstatus bas though he did not achieveoptimal batonement; andnevertheless, the offering batonesfor his sins. Apparently, failure to lay hands on the head of the offering does not invalidate the offering throughout the generations, as atonement can be achieved without it. Nevertheless, according to the opinion of Rabbi Yoḥa, failure to lay hands on the offering invalidates the offerings brought during the inauguration., bRav Naḥman bar Yitzḥak said:The issue of bwavingthe offering is the practical difference bbetweenthe opinions of Rabbi Yoḥa and Rabbi Ḥanina. According bto the one who said:Failure to perform ballthe details bthat are written in itsregard binvalidatesthe inauguration, failure to wave the offering also binvalidatesthe inauguration. bAndaccording bto the one who said: A matter that does not invalidateofferings bthroughout the generations does not invalidatethe inauguration, failure to wave the offering bdoes not invalidatethe inauguration., bAndwith regard to the ihalakhotof offerings bthroughout the generations,the Gemara asks: bFrom where do wederive that failure to wave the offering bdoes not invalidatethe offering? The Gemara answers: bAs it was taughtin a ibaraitathat the verse says: “He shall take one male lamb as a guilt-offering bto be waved to make atonementfor him” (Leviticus 14:21). bDoes wavingthe offering batonefor one’s sins? bIsn’t atonementaccomplished bonly bythe sprinkling of bthe blood, as it is stated: “For it is the blood that makes atonement by reason of the life”(Leviticus 17:11)? bAndfor bwhatpurpose, then, bdoes the verse state: To be waved to make atonement?It teaches that if bone deemedthe ritual of bwavingto be ba peripheral aspect of the mitzvaand therefore failed to perform it, bthe verse ascribes to himstatus bas though he did not achieveoptimal batonement; andnevertheless, the offering batonesfor his sins on his behalf., bRav Pappa said:The issue of bsequesteringthe priest for bsevendays is the practical difference bbetweenthe opinions of Rabbi Yoḥa and Rabbi Ḥanina. According bto the one who said:Failure to perform ballthe details bthat are written in itsregard binvalidatesthe inauguration, failure to sequester the priest for seven days also binvalidatesthe inauguration. bAndaccording bto the one who said: A matter that does not invalidateofferings bthroughout the generations does not invalidatethe inauguration, failure to sequester the priest for seven days bdoes not invalidatethe inauguration., bAndwith regard to the ihalakhotof offerings bthroughout the generations,the Gemara asks: bFrom where do wederive that failure to sequester the priest for seven days bdoes not invalidatethe offering? The Gemara answers: It is derived bfrom the fact that it is taughtin the mishna: And btheywould bdesignateanother priest in his stead, band it is not taught:The Sages bremovethe designated priest from his house, despite the possibility that ultimately he might replace the High Priest and perform the Yom Kippur service. Apparently, sequestering is not essential., bRavina said:The issue of the priest performing the service with the bmultiplegarments of the High Priest for bsevendays and serving with banointmentfor bsevendays is the practical difference bbetweenthe opinions of Rabbi Yoḥa and Rabbi Ḥanina. According bto the one who said:Failure to perform ballthe details bthat are written in itsregard binvalidatesthe inauguration, failure to serve with multiple garments and anointment for seven days also binvalidatesthe inauguration. bAndaccording bto the one who said: A matter that does not invalidateofferings bthroughout the generations does not invalidatethe inauguration, failure to serve with multiple garments and anointment for seven days bdoes not invalidatethe inauguration., bAndwith regard to the ihalakhotof offerings bthroughout the generations,the Gemara asks: bFrom where do wederive that failure to serve with multiple garments and anointment for seven days bdoes not invalidatethe offering? The Gemara answers: bAs it was taughtin a ibaraita /i: For bwhatpurpose bdoes the verse state: “And the priest who shall be anointed and who shall be consecrated to serve in his father’s stead shall make the atonement”(Leviticus 16:32)? If it comes to teach that all service must be performed by the High Priest, it is already written with regard to the Yom Kippur service that it must be performed by Aaron, the High Priest., bSince it is stated: “Seven days shall the son that is priest in his stead don them”(Exodus 29:30), bIderive bonlythat one who donned the bmultiplegarments of the High Priest for bsevendays band was anointed sevendays assumes the position of High Priest and may perform the service on Yom Kippur. However, with regard to whether one who donned the bmultiplegarments for bsevendays band was anointedfor boneday, or one who donned the bmultiplegarments for boneday band was anointedfor bsevendays is thereby inaugurated as High Priest, bfrom whereare those cases derived? Therefore, bthe verse states: “Who shall be anointed and who shall be consecrated”; in any casehe is appointed High Priest, even if either anointment or donning the garments did not continue for seven days.,The Gemara asks: bWe founda source for the fact that when the High Priest is appointed, there is a requirement of donning bmultiplegarments for bsevendays iab initio /i;however, bfrom where do wederive the requirement of banointmentfor bsevendays iab initio /i?According to Ravina, there is a requirement to anoint the priest on each of the seven days iab initio /i, even though failure to do so does not invalidate the offering throughout the generations. From where is that requirement derived?, bIf you wish, say:It is derived bfromthe fact bthat the verse:“And the priest who shall be anointed and who shall be consecrated to serve in his father’s stead shall make the atonement,” bis necessary to excluderequirements derived from other sources, i.e., that both donning multiple garments and anointment must be for seven days. Apparently, anointment for seven days is required iab initio /i. bAnd if you wish, sayinstead that it is derived from bthatwhich bthe verse states: “And the sacred garments of Aaron shall be for his sons after him, to be anointed in them and to be consecrated in them”(Exodus 29:29). bAnointment is juxtaposedin this verse btodonning bmultiplegarments: bJust asdonning bmultiplegarments is required bfor sevendays iab initio /i, bso too, anointmentis required bfor sevendays iab initio /i.,§ After ascertaining the halakhic distinctions between the opinions of Rabbi Yoḥa and Rabbi Ḥanina with regard to the inauguration, the Gemara proceeds to analyze the rationales for those opinions. bWhat is the reasonfor the opinion bof the one who said:Failure to perform ballthe details bthat are written in itsregard binvalidatesthe inauguration? bRabbi Yitzḥak bar Bisna saidthat bthe verse states: “And so shall you do to Aaron and to his sonsaccording to all that I have commanded you, seven days shall you consecrate them” (Exodus 29:35). The term: bSo,teaches that failure to perform the ritual precisely in this manner binvalidatesthe inauguration. The Gemara asks: That works out bwellas a source that ball /b |
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68. Anon., Avot Derabbi Nathan A, 2 (6th cent. CE - 8th cent. CE)
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69. Anon., Avot Derabbi Nathan B, 3 (6th cent. CE - 8th cent. CE)
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70. Babylonian Talmud, Avodah Zarah, None
| 27b. סבר שיולי משאיל לו כי היכי דמשאיל לו משאיל לאיניש אחרינא ואתא ההוא גברא לאורועי נפשיה,אמר רבא א"ר יוחנן ואמרי לה אמר רב חסדא אמר ר' יוחנן ספק חי ספק מת אין מתרפאין מהן ודאי מת מתרפאין מהן,מת האיכא חיי שעה לחיי שעה לא חיישינן,ומנא תימרא דלחיי שעה לא חיישינן דכתיב (מלכים ב ז, ד) אם אמרנו נבוא העיר והרעב בעיר ומתנו שם והאיכא חיי שעה אלא לאו לחיי שעה לא חיישינן,מיתיבי לא ישא ויתן אדם עם המינין ואין מתרפאין מהן אפילו לחיי שעה,מעשה בבן דמא בן אחותו של ר' ישמעאל שהכישו נחש ובא יעקב איש כפר סכניא לרפאותו ולא הניחו ר' ישמעאל וא"ל ר' ישמעאל אחי הנח לו וארפא ממנו ואני אביא מקרא מן התורה שהוא מותר ולא הספיק לגמור את הדבר עד שיצתה נשמתו ומת,קרא עליו ר' ישמעאל אשריך בן דמא שגופך טהור ויצתה נשמתך בטהרה ולא עברת על דברי חביריך שהיו אומרים (קהלת י, ח) ופורץ גדר ישכנו נחש,שאני מינות דמשכא דאתי למימשך בתרייהו,אמר מר לא עברת על דברי חביריך שהיו אומרים ופורץ גדר ישכנו נחש איהו נמי חויא טרקיה חויא דרבנן דלית ליה אסותא כלל,ומאי ה"ל למימר (ויקרא יח, ה) וחי בהם ולא שימות בהם,ור' ישמעאל הני מילי בצינעא אבל בפרהסיא לא דתניא היה רבי ישמעאל אומר מנין שאם אומרים לו לאדם עבוד עבודת כוכבים ואל תהרג שיעבוד ואל יהרג ת"ל וחי בהם ולא שימות בהם יכול אפילו בפרהסיא ת"ל (ויקרא כב, לב) ולא תחללו את שם קדשי,אמר רבה בר בר חנה אמר רבי יוחנן כל מכה שמחללין עליה את השבת אין מתרפאין מהן ואיכא דאמרי אמר רבה בר בר חנה אמר ר"י כל | 27b. The Gemara explains the rationale for this leniency: The gentile bthinksto himself that the Jew bis asking himfor his opinion, and bjust as he is asking him, hewill also bask other people. Andthe gentile further reasons that if the Jew understands that the gentile provided him with bad advice, bthat man,i.e., the gentile, bwill bring harm to himselfby damaging his own reputation. It is therefore assumed that the gentile will provide good advice in order to avoid sullying his reputation.,§ The Gemara analyzes a situation in which one may receive medical attention from gentiles. bRava saysthat bRabbi Yoḥa says, and some saythat it was bRav Ḥisdawho bsaysthat bRabbi Yoḥa says:If there is buncertaintyas to whether a patient will blivethrough his ailment bor diefrom it, the patient bmay not be treated bygentile doctors, due to the concern that a gentile doctor may kill him. But if it is bcertainthat he will bdiefrom his affliction if he does not receive medical attention, the patient bis treated by them,as it is possible that a gentile physician will save him.,The Gemara challenges: Even if it is certain that the patient will bdieif he is not treated, bnevertheless, there isvalue in btemporal life,i.e., it is preferable for the Jew to live as long as his ailment permits rather than risking a premature death at the hands of a gentile physician. The Gemara explains: bWe are not concerned withthe value of btemporal lifewhen there is a possibility of permanent recovery, and therefore it is preferable to receive medical attention from a gentile despite the risk involved.,The Gemara asks: bAnd from where do you say that we are not concerned withthe value of btemporal life? As it is writtenwith regard to the discussion held by four lepers left outside a besieged city: b“If we say: We will enter into the city, then the famine is in the city, and we shall die there;and if we sit still here, we also die. Now therefore come, and let us fall unto the host of the Arameans; if they save us alive, we shall live; and if they kill us, we shall but die” (II Kings 7:4). The starving lepers decided to risk premature death rather than waiting to die of starvation. The Gemara asks rhetorically: bBut isn’t there temporal lifeto be lost, in which case it would be preferable for the lepers to remain in their current location? bRather, is it notapparent that bwe are not concerned withthe value of btemporal life? /b,The Gemara braises an objectionfrom a ibaraita /i: bA person may not engage in dealings with heretics, and one may not be treated by them even ina case where it is clear that without medical attention one will experience only btemporal life. /b,The ibaraitarelates an incident illustrating this point. There was ban incident involving ben Dama, son of Rabbi Yishmael’s sister,in bwhich a snake bit him. Andfollowing the attack, bYa’akov of the village of Sekhanya,who was a heretic, a disciple of Jesus the Nazarene, bcame to treat him, but Rabbi Yishmael did not let himdo so. bAndben Dama bsaid to him: Rabbi Yishmael, my brother, let himtreat me, band I will be healed by him. And I will cite a verse from the Torahto prove bthataccepting medical treatment from a heretic bis permittedin this situation. bButben Dama bdid not manage to complete the statement before his soul departedfrom his body band he died. /b, bRabbi Yishmael recited with regard to him: Fortunate are you, ben Dama, as your body is pure and your soul departed in purity, and you did not transgress the statement of your colleagues, who would statethe verse: b“And who breaks through a fence, a snake shall bite him”(Ecclesiastes 10:8), i.e., one is punished for ignoring an ordice of the Sages. This incident indicates that it is not permitted for one to accept medical treatment from a heretic even if it is clear that without it he will live only a short while.,The Gemara explains: bHeresy is different, as it is enticing.In other words, it is prohibited to accept medical treatment from a heretic, bas one might come to be drawn afterhis heresy. By contrast, receiving medical attention from a gentile is permitted if it is certain that one will die if he is not treated., bThe Master saidabove: bYou did not transgress the statement of your colleagues, who would statethe verse: b“And who breaks through a fence, a snake shall bite him.”The Gemara asks: But ben Dama bwas also bitten by a snake,even before this declaration of Rabbi Yishmael, so how can he be considered fortunate? The Gemara explains: bThe snakementioned in the curse bof the Sagesis different, bas it has no remedy whatsoever.Although ben Dama was bitten by a snake, he could have been healed.,The Gemara asks: bAnd what wouldben Dama bhave said?What verse did he intend to cite as proof that it was permitted for him to be healed by a heretic? The verse: “You shall therefore keep My statutes, and My ordices, which if a man do, bhe shall live by them”(Leviticus 18:5). This teaches that one should live by God’s mitzvot, band not that heshould bdie by them.This verse serves as a source for the ihalakhathat one may violate a prohibition in order to save a life., bAndwhy does bRabbi Yishmaeldisagree with ben Dama? He maintains that bthis matterapplies only bin private, but in publicone bmay nottransgress a prohibition even to save a life. bAs it is taughtin a ibaraitathat bRabbi Yishmael would say: From whereis it derived bthat ifoppressors bsay to a person: Worship an idol and youwill bnot be killed, that one should worshipthe idol band not be killed? The verse states: “He shall live by them,” and not that he should die by them.One bmighthave thought that this applies beven in public.Therefore, bthe verse states: “And you shall not profane My holy name”(Leviticus 22:32).,§ The Gemara examines various circumstances in which one is permitted to receive treatment from a gentile. bRabba bar bar Ḥana saysthat bRabbi Yoḥa says:With regard to bany injury for which Shabbat is desecrated, one may not be treated bygentiles. bAnd there arethose bwho saythat bRabba bar bar Ḥana saysthat bRabbi Yoḥa says:With regard to bany /b |
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